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FORTIETH 
ANNUAL  REPORT  OF  THE 

BUREAU  OF 
AMERICAN  ETHNOLOGY 

TO  THE  SECRETARY  OF  THE 
SMITHSONIAN  INSTITUTION 


1918-1919 


WASHINGTON 

GOVERNMENT  PRINTING  OFFICE 

1925 


U-lJ-Cf^  .0{ 


1 


ADDITIONAL  COPIES 

OF  THIS  PUBUCATION   MAT  BE  PROCURED  FROM 

THE  SUPERINTENDENT  OF  DOCUMENTS 

GOVERNMENT  PRINTING  OFFICE 

WASHINGTON,  D.  C. 

AT 

$2.75  PER   COPY  (Cloth) 


\li  li  lUPeniNrtNOLNr  Of  documents 


LETTER  OF  TRANSMITTAL. 


Smithsonian  Institution, 
Bureau  of  American  Ethnology, 

Washington,  D.  C,  August  4,  1919. 
Sir:  I  have  the  honor  to  submit  herewith  the  Fortieth 
Annual  Report  of  the  Bureau  of  American  Ethnology  for 
the  fiscal  year  ended  June  30,  1919. 

With  appreciation  of  your  aid  in  the  work  under  my 
charge,  I  am 

Very  respectfully,  yours, 

J.  Walter  Fewkes, 

Chief. 
Dr.  Charles  D.  Walcott, 

Secretary  of  the  Smithsonian  Institution.  '■ 

in  j 


CONTENTS. 


REPORT    OF    THE    CHIEF. 

Page. 

Sj'stematic  researches 2 

Special  researches 11 

Manuscripts 17 

Editorial  work  and  publications 17 

Illustrations 18 

Library 19 

Collections 20 

Property 20 

Miscellaneous 21 

ACCOMPANYING   PAPERS. 

The  mythical  origin  of  the  White  Buffalo  Dance  of  the  Fox  Indians,  by 

Truman  Michelson 23 

The  autobiography  of  a  Fox  Indian  woman,  by  Truman  Michelson 291 

Notes  on  Fox  mortuary  customs  and  beliefs,  by  Truman  Michelson 351 

Notes  on  the  Fox  society  known  as  "Those  who  worship  the  Little  Spotted 

Buffalo,"  by  Truman  Michelson 497 

The  traditional  origin  of  the  Fox  society  known  as  "The  singing  around 

rite,"  by  Truman  Michelson 541 

V 


REPORT  OF  THE  CHIEF 


Vll 


FORTIETH  ANNUAL  REPORT 

OF   THE 

BUREAU  OF  AMERICAN  ETHNOLOGY. 


J.  Walter  Fewkes,  Chief. 


The  operations  of  the  Bureau  of  American  Ethnology 
during  the  fiscal  year  ended  June  30,  1919,  were  conducted 
in  accordance  with  the  act  of  Congress  approved  July  1,  1918, 
making  appropriations  for  sundry  civil  expenses  of  the 
Government,  which  act  contains  the  f ollo\\dng  item : 

American  ethnology :  For  continuing  ethnological  researches  among 
the  American  Indians  and  the  natives  of  Hawaii,  including  the  exca- 
vation and  preservation  of  axchaeologic  remains,  under  the  direction 
of  the  Smithsonian  Institution,  including  necessary  employees  and 
the  purchase  of  necessary  books  and  periodicals,  $42,000. 

The  ethnological  and  archeological  researches  of  the  staff 
which  are  considered  in  the  following  report  being  by  law 
restricted  to  the  American  Indians  thus  from  necessity  are 
more  or  less  hmited  in  scope,  but  notwithstanding  this  limi- 
tation and  the  intensive  work  that  has  been  done  in  the  past 
there  is  no  indication  that  this  field  has  been  sufficiently 
cultivated  or  is  approaching  exhaustion.  It  is  evident  that 
aboriginal  manners  and  customs  are  rapidly  disappearing,  but 
notwithstanding  that  disappearance  much  remains  unknown, 
and  there  has  come  a  more  urgent  necessity  to  preserve  for 
posterity  b}^  adequate  record  the  many  survivals  before  they 
disappear  forever. 

The  remnants  of  languages  once  spoken  by  large  populations 
have  dwindled  to  survivals  spoken  by  one  or  more  centena- 
rians, and  when  they  die  these  tongues,  if  not  recorded,  will 
be  lost  forever.  Such  a  fate  nearly  happened  with  an  Indian 
tongue  in  CaUfornia  last  j^ear  on  account  of  a  contagious  dis- 
ease, but  fortunately,  through  the  field  work  of  one  of  our 

staff,  it  was  rescued  before  its  extinction. 

1 


2  BUREAU   OF  AMERICAN"   ETHNOLOGY. 

The  continued  study  of  the  material  culture  of  the  Indians 
has  a  practical  economic  value.  Certain  food  plants,  like 
maize,  and  fibers,  like  henequen,  have  already  been  adopted 
from  our  aborigines,  and  there  are  others  of  vast  economic 
value  which  await  investigation.  Ethnological  studies  of  our 
Indians  along  these  lines  are  being  made  by  the  members  of 
the  staff. 

Another  instructive  line  of  work  the  past  year  relates  to 
the  history  of  the  Indians  l^oth  before  and  after  the  advent 
of  the  Europeans.  Such  studies  tend  to  a  broader  appre- 
ciation of  racial  character  and  have  special  value  when  we 
reflect  how  rapidly  the  Indian  population  is  merging  into 
American  life.  The  excavation  and  repair  of  prehistoric 
monuments  in  our  Southwest  is  enlarging  our  knowledge  of 
history  as  well  as  attracting  more  and  more  tourists  and 
replacing  threadbare  prejudices  with  saner  ideas  of  Indian 
possibilities  in  many  lines. 

The  logical  results  of  the  events  of  the  last  years  appear 
in  the  calls  for  information  made  on  the  staff  for  accurate 
knowledge  of  other  races  besides  the  American  Indian.  It 
needs  no  prophet  to  predict  that  the  future  will  demand  an 
extension  of  the  bureau  work  to  other  races.  The  calls  for 
ethnological  information  on  the  Indian  during  the  past  year 
have  been  many  and  varied  and  considerable  time  of  the 
ethnologists  has  been  taken  up  in  answering  the  many 
requests  of  this  nature  that  are  made.  The  chief  has  given 
much  time  to  administration  and  routine  work. 

SYSTEMATIC  KESEARCHES. 

In  addition  to  administrative  duties  the  chief  has  been 
able  to  devote  considerable  time  to  research  work  in  the 
field  and  has  prepared  for  publication  several  scientific 
articles,  the  largest  of  which  will  soon  be  published  as 
Bulletin  No.  70.  These  field  researches  are  in  accordance 
with  the  above-mentioned  act  of  Congress,  which  includes 
the  excavation  and  preservation  of  archeological  remains. 
In  September  he  took  the  field,  continuing  his  exploration 
of  the  castles  and  towers  of  the  McElmo  and  tributary  can- 


ADMINISTRATIVE   KEPOET.  3 

yons  in  southwestern  Colorado,  extending  his  studies  west- 
ward into  southeastern  Utah  as  far  as  Montezuma  Canyon. 
The  object  was  to  determine  the  western  horizon  of  the 
area  of  the  pure  type  of  pueblos  and  cliff  dwellings,  and  to 
investigate  the  remains  of  antecedent  peoples  from  which  it 
sprung  in  order  to  obtain  data  bearing  on  the  question  of 
the  origin  of  the  San  Juan  drainage  culture.  The  country 
traveled  through  is  especially  rich  in  prehistoric  towers  and 
castellated  buildings,  but  contains  also  many  clusters  of 
mounds  formed  by  fallen  walls  of  large  communal  buildings, 
many  of  which  were  wholly  or  partially  unknown  to  science. 
The  work  was  largely  a  reconnoissance  and  no  extensive 
excavations  or  repair  work  was  attempted.  Special  atten- 
tion was  paid  to  the  structure  and  probable  use  of  towers 
which  are  combined  with  cliff  houses  like  Cliff  Palace,  or 
great  villages  like  those  of  the  Mummy  Lake  and  upper  San 
Juan  and  its  tributaries.  Among  the  most  significant  new 
towers  discovered  were  two  found  in  McLean  Basin,  near 
the  old  Bluff  City  trail  not  far  from  the  State  line  of  Utah 
and  Colorado.  The  McLean  Basin  ruin  has  a  rectangular 
shape,  with  a  round  tower  on  one  corner  and  one  of  semi- 
circular form  on  the  diagonally  opposite  angle,  each  15  feet 
high.  The  building  on  which  these  towers  stand  must  have 
presented  a  very  exceptional  appearance  in  prehistoric 
times  before  its  walls  had  fallen.  Another  ruin  found  in  a 
cave  in  Sand  Canyon  is  instructive  on  account  of  its  being 
the  only  one  yet  found  with  a  single  kiva  of  the  unit  type. 
It  was  probably  a  ceremonial  cave,  the  room  showing  scanty 
evidence  of  having  been  inhabited. 

One  of  the  discoveries  made  was  the  recognition  that  the 
buildings  on  McElmo  Bluff  had  a  crude  masonry  character- 
ized by  stones  set  on  edge,  the  walls  being  made  of  adobe  and 
logs.  The  stones  of  one  or  more  rooms  on  this  site  were  large, 
indicating  megalithic  stone  houses.  All  the  data  assembled 
indicate  that  they  antedated  the  fine  horizontal  masonry  of 
the  pueblos  and  cliff  dwellings. 

While  in  the  field  the  chief  carried  on  a  correspondence 
with  Mr.  Van  Kleeck,  of  Denver,  owner  of  the  Aztec  Spring 
Ruin,  which  led  to  that  ruin  being  presented  to  the  National 


4  BUREAU   OP  AMERICAN"  ETHNOLOGY. 

Park  Service  and  later  accepted  by  the  Secretary  of  the  Inte- 
rior. The  presentation  of  this  interesting  ruin  to  the  Go\'- 
ernment  is  important  and  it  is  to  be  hoped  that  it  will  later 
be  excavated  and  repaired  and  thus  present  an  additional 
attraction  to  tourists  and  an  important  aid  to  the  archeologist 
in  the  interpretation  of  this  type  of  southwestern  ruin. 

In  May  the  chief  visited  Austin,  Tex.,  and  inaugurated 
work  on  the  antiqjjities  of  that  State,  the  archeology  of  which 
has  been  neglected.  This  work  is  now  being  prosecuted  hy 
Prof.  J.  E.  Pearce,  of  the  University  of  Texas,  and  bids  fair 
to  open  up  a  most  instructive  chapter  in  a  field  of  which  we 
know  comparatively  little.  Important  discoveries  have  been 
made  in  the  aboriginal  workshops  and  village  sites  at  Round 
Rock  and  near  Austin,  where  fine  flint  implements  are  very 
abundant.  The  work  will  be  continued  into  the  timbered 
region  of  eastern  Texas,  where  we  find  pottery  related  to 
that  of  Louisiana  and  Arkansas  and  evidences  of  a  radically 
different  prehistoric  culture  from  that  of  central  Texas. 

Mr.  James  Mooney,  ethnologist,  at  the  beginning  of  the 
fiscal  year  was  at  his  former  field  of  labor  among  the  Kiowa 
and  associated  tribes  of  western  Oklahoma,  where  several 
months  were  devoted  to  the  collection  and  revision  of 
material  and  observations  of  ceremonies  among  the  Kiowa, 
Comanche,  Kiowa  Apache,  Cheyenne,  Arapaho.  Caddo,  and 
Wichita  in  continuation  of  studies  of  their  aboriginal  her- 
aldry, social  and  military  organization,  and  religion. 

Since  his  return  to  Washington  in  November  he  has  been 
employed  chiefly  in  the  coordination  of  material  obtained  in 
the  field  and  in  the  compiling  of  data  for  reply  to  current 
letters  of  ethnologic  inquiry. 

Dr.  John  R.  Swanton,  ethnologist,  devoted  a  considerable 
part  of  his  time  during  the  past  year  to  the  collection  of 
material  from  pubhshed  sources  for  a  study  of  the  economic 
background  of  the  Hfe  of  the  American  Indians  north  of 
Mexico.  Tills  involves  an  examination  of  the  sources,  loca- 
tion, and  quantity  of  food  supphes  and  of  new  materials 
used  in  the  industrial  hfe  of  the  various  tribes — materials  of 
wood,  stone,  bone,  shell,  etc.  In  this  way  it  is  hoped  that 
a  more  complete  understanding  of  the  density  and  distribu- 


ADMINISTRATIVE    REPOBT.  5 

tion  of  the  prehistoric  population  may  be  reached,  and  the 
location  and  sij2:nificance  of  trade  routes  estabhshed.  A 
clearer  idea  is  also  sought  of  the  shifts  in  population  un- 
doubtedly  brought  about  by  the  introduction  of  com. 
Without  some  study  of  the  kind  no  proper  estimate  of  the 
social  and  rehgious  institutions  of  the  people  of  prehistoric 
America  is  possible. 

His  work  on  the  languages  of  the  Indfans  of  the  lower 
Mississippi  Valley  has  been  continued,  and  at  the  end  of  the 
year  it  was  directed  particularly  to  the  preparation  of  a 
grammatical  sketch  of  the  Natchez  language  from  materials 
collected  by  him  during  the  last  10  years  from  one  of  the 
three  surviving  speakers  of  that  tongue. 

In  April  Doctor  Swanton  visited  Oklahoma  in  order  to 
collect  additional  information  regarding  the  httle  understood 
and  now  almost  forgotten  social  systems  of  the  Choctaw 
and  Chickasaw  Indians.  Although  small  in  bulk,  the  mate- 
rial obtained  in  the  course  of  the  investigation  is  valuable. 
It  has  already  been  incorporated  into  a  manuscript  paper  on 
the  social  organization  and  social  customs  of  the  Indians  of 
the  IMuskhogean  stock.  During  the  trip  he  also  secured  the 
services  of  an  educated  Chickasaw  in  writing  texts  in  his 
native  tongue,  and  one  of  these  has  already  been  received. 

Before  his  return  to  Washington,  Doctor  Swanton  visited 
Anadarko,  where  he  learned  that  the  language  of  the  Kichai 
Indians  is  on  the  point  of  extinction,  and  began  the  collec- 
tion of  a  vocabulary.  He  has  made  arrangements  for  more 
extended  work  upon  this  language  in  the  fall. 

He  has  submitted  two  papers  for  publication  during  the 
year,  first  a  philological  paper  entitled  "  A  Structural  and 
Lexical  Comparison  of  the  Tunica,  Chitimacha,  and  Atakapa 
Languages,"  which  is  being  published  as  Bulletin  68,  in  which 
he  believes  he  has  shown  the  relationship  of  what  had  hitherto 
been  classed  as  three  independent  stocks;  and,  second,  an 
extended  liistorical  study  of  the  Creek  Indians  and  their 
neighbors. 

Mr.  J.  N.  B.  Hewitt,  ethnologist,  on  his  return  from  field 
work,  July  5,  1918,  took  up  the  final  reading  of  the  proofs  of 
his  report  in  the  Thirty-second  Annual  Report  of  the  Bureau 


6  BUREAU   OF   AMERICAN   ETHNOLOGY. 

of  American  Ethnology.  These  proofs  were  sent  to  the 
Printing  Office  November  9,  1918,  and  the  printed  report 
was  ready  for  distribution  May  12,  1919. 

At  this  time  he  also  took  up  the  work  of  preparing  for  the 
press  the  texts,  with  free  and  interlinear  translations,  of  an 
Onondaga  version  of  the  Myth  of  the  Beginnings,  the  Genesis 
Myth  of  the  Iroquoian  peoples,  as  the  second  part  of  Iro- 
quoian  Cosmology,  the  first  part  having  been  printed  in  the 
Twenty-first  Annual  Report  of  the  bureau.  The  copying 
of  the  pencil  text  was  completed,  aggregating  316  type- 
written pages.  This  includes  the  supplementary  myth  of 
much  later  date  than  the  accompanying  version  of  the 
Myth  of  the  Beginnings.  The  most  interesting  feature  of 
the  supplementary  myth  is  the  naive  description  of  one  of 
the  most  remarkable  figures  developed  by  the  cosmic  think- 
ing of  Iroquoian  poets.  This  potent  figure,  in  whose  keep- 
ing are  life  and  the  endless  interchange  of  the  seasons,  is  most 
striking  in  his  externaj  aspect — one  side  of  his  body  being 
composed  of  living  flesh  and  the  other  of  crystal  ice.  In  the 
longer  preceding  myth,  to  which  this  is  supplemental,  the 
Master  of  Life  is  an  independent  personage,  and  so  also  is  his 
noted  brother,  the  Master  of  Winter,  the  Winter  God,  whose 
body  is  composed  of  crystal  ice.  The  Life  God,  or  Master 
of  Life,  controlled  the  summer,  and. his  brother,  the  Winter 
God,  controlled  the  winter.  So  in  this  peculiar  figure  there 
appears  the  inceptive  fusing  together  of  two  hitherto  inde- 
pendent gods  who  were  brothers  because  they  dwelt  together 
in  space  and  time. 

This  remarkable  figure  is,  in  fact,  the  symbol  of  the 
absorption  of  the  personality — the  functions  and  activities^ 
of  the  Master  of  Winter  (the  Winter  God)  by  the  Master  of 
Life  and  his  powerful  aids,  manifested  in  the  power  of  the 
Master  of  Life  (the  Life  God)  to  save  and  to  protect  from 
dissolution  and  death  his  many  wards,  all  living  things  that 
comprise  faunal  and  floral  life.  This  fact  emerges  from  the 
experience  of  the  human  race  from  year  to  year.  This  sub- 
mergence of  one  divine  personality  in  that  of  another  is  a 
process  of  cosmic  thinking  encountered  in  the  mythic  phi- 
losophy of  other  races.     This  figure,  as  described  in  this  text, 


ADMINISTRATIVE   EEPOET. 


is  worthy  of  intensive  study  by  the  student  of  comparative 
mythology  and  religion.  The  pencil  texts  of  these  myths 
aggregate  1,057  pages  and  the  typewritten  316  pages.  The 
tentative  draft  of  the  free  translations  of  these  texts  aggre- 
gates 250  pages  of  typewritmg.  Some  work  was  also  done 
in  supplying  the  first  text  with  a  literal  interlinear  transla- 
tion.    This  will  be  ready  for  the  press  at  an  early  date. 

Mr.  Hewitt  also  continued  work  on  his  league  material, 
in  which  he  completed  the  copying  of  the  corrected  and 
amended  native  text  of  the  tradition  of  the  founding  of  the 
Iroquois  League  or  Confederation  by  Deganawida,  making 
189  typewritten  pages,  and  also  the  amended  and  corrected 
text  of  the  Chant  of  the  Condoling  and  Installation  Council, 
detailing  some  of  the  fundamental  laws  of  the  league;  this 
occupies  13  pages. 

Upon  request,  Mr.  Hewitt  also  submitted  an  article  on 
the  League  of  the  Iroquois  and  Its  Constitution  for  the 
Annual  Report  of  the  Smithsonian  Institution;  it  occupies 
30  typewritten  pages. 

Mr.  Hewitt  has  also  attended  the  meetings  of  the  United 
States  Geographic  Board,  on  which  he  represents  the  Smith- 
sonian Institution. 

As  custodian  of  manuscripts,  Mr.  Hewitt  has  charged  out 
and  received  back  such  items  as  were  required  by  collabo- 
rators. 

Mr.  Hewitt  also  spent  much  time  and  study  m  the  prepa- 
ration of  matter  for  official  replies  to  letters  of  correspon- 
dents of  the  bureau  or  to  those  which  have  been  referred  to 
the  bureau  from  other  departments  of  the  Government. 

On  May  12,  1919,  Mr.  Hewitt  left  Washington  on  field 
duty.  His  first  stop  was  on  the  Onondaga  Reservation, 
situated  about  8  miles  south  of  S}Tacuse,  N.  Y.  There  he 
was  able  to  record  in  native  text  all  of  the  doctrines  of  the 
great  Seneca  religious  reformer,  Skanyodaiyo  ("  Handsome 
Lake").  This  is  an  important  text,  as  it  will  serve  to  show 
just  how  much  was  original  native  belief  and  how  much  was 
added  by  the  reformer  from  his  impressions  formed  from 
observing  the  results  of  European  intrusion.  This  text  con- 
tains  about    14,000   native   terms.     He   also   recorded   the 


8  BUREAU    OF   AMERICAN    ETHNOLOGY. 

several  remnant  league  rituals  and  chants  which  are  still 
available  on  this  reservation.  But  they  are  so  much  abbrevi- 
ated and  their  several  parts  so  confused  and  intermixed  one 
with  another  that  with  these  remains  alone  it  would  be 
absolutely  impossible  to  olitain  even  an  approximate  view  of 
their  original  forms  and  settings — a  most  disappointing  situa- 
tion for  the  recorder.  Only  the  most  elementary  and  super- 
ficial knowledge  of  the  structure  and  constitution  of  the 
Iroquois  League  survives  here. 

Having  completed  his  projected  work  at  this  reservation, 
Mr.  Hewitt  went,  May  31,  to  the  Six  Nations  Reservation 
on  Grand  River,  Ontario,  Canada.  Here  he  resumed  the 
analysis,  correction,  amendation,  and  translation  of  the 
league  texts  which  he  had  recorded  in  pre\'ious  years.  Satis- 
factory progress  was  made  in  this  work  up  to  the  time  of  the 
close  of  his  field  assignment. 

During  the  year  Mr.  Francis  La  Flesche,  ethnologist,  de- 
voted a  part  of  his  time  to  the  task  of  assembling  his  notes 
taken  at  the  time  of  his  visit  among  the  Osage  people  in  the 
month  of  May,  1918.  These  notes  relate  to  the  trilxil  rite 
entitled  Ga-hi'-ge  0-k'o°,  The  Rite  of  the  Chiefs.  The  ritual 
contains  27  wi'-gi-es  (recited  parts),  20  of  which  belong  to 
individual  gentes  and  7  of  which  are  tribal. 

In  this  ritual  is  embodied  the  story  of  the  four  stages  of 
the  development  of  the  tribal  government,  including  both 
the  military  and  the  civil  forms,  beginning  with  the  chaotic 
state  of  the  tribal  existence. 

The  securing  of  the  information  relating  to  this  rite 
required  considerable  tact,  patience,  and  time,  because  the 
men  familiar  with  all  the  details  still  regard  the  ancient  rites 
with  reverence  and  superstitious  awe.  The  transcribing  of 
the  wi'-gi-es  from  the  dictaphone  records  and  the  translation 
of  the  words  from  the  Osage  into  the  English  language  were 
laborious  and  tedious  tasks.  This  rite  will  soon  be  entirely 
forgotten,  as  it  has  been  abandoned  now  for  a  number  of 
years,  and  the  rescuing  of  it  for  preservation  has  been  timely. 

This  rite,  which  Mall  make  the  first  part  of  the  volume 
now  being  completed  for  publication,  covers  182  typewritten 
pages  without  the  illustrations,  maps,  and  diagrams. 


ADMINISTRATIVE    REPOET.  9 

The  office  of  hereditary  chief  has  been  abandoned  and  since 
1881  has  been  elective. 

Upon  the  completion  of  The  Rite  of  the  Chiefs,  the  work 
of  arranging  for  publication  the  ritual  entitled  Ni'-ki 
Wa-tho",  Song  of  the  Sayings  of  the  Ancient  Men,  was  taken 
up.  This  ritual  tells  of  the  origin  of  the  people  of  the 
Ho"'-ga  subdivision  of  the  Ho"'-ga  great  tribal  dual  division. 
The  story  of  their  descent  from  the  sky  to  the  earth  and  of 
their  subsequent  movements  is  put  into  wi'-gi-e  form  and 
recited  at  the  initiatory  ceremonies.  Each  gens  has  its  owoi 
version  of  the  stor}^  and  has  in  it  a  proprietary  right,  a  right 
that  in  olden  times  was  not  infringed  upon  by  the  others. 

Mr.  La  Flesche  was  fortunate  in  becoming  acquainted  with 
an  Osage  l^y  the  name  of  Xu-tha'-wa-to"-i"  and  of  winning 
his  friendship.  This  man  belonged  to  the  Tsi'-zhu  Wa-no" 
gens  of  the  Tsi'-zhu  great  tribal  dual  division.  Without  the 
slightest  hesitation  he  recited  for  ]\Ir.  La  Flesche  the  Ni'-ki 
Wi'-gi-e  of  his  own  gens,  and  he  also  gave  with  it  some  of 
the  shorter  wi'-gi-es  that  accompany  certain  ceremonial  acts 
of  the  ritual. 

These  origin  rituals  when  completed  will  cover  more  than 
220  typewritten  pages,  to  which  two  short  wi'-gi-es  of  a  like 
character,  nearly  ready,  will  he  added.  These  pages  added 
to  those  of  The  Rite  of  the  Chiefs  will  bring  the  number  of 
typewritten  pages,  without  the  illustrations,  close  to  430. 

The  Fasting  Ritual,  which  was  completed  some  time  ago, 
and  covers  492  pages,  exclusive  of  the  illustrations,  and  the 
two  rituals  above  referred  to,  will  make  the  first  volume  of 
a  projected  work  on  the  Osage  tribe. 

On  July  1  Dr.  Truman  Michelson,  ethnologist,  visited 
Tama,  Iowa,  and  completed  his  field  work  on  the  gram- 
matical analysis  of  the  text  of  "  The  Owl  Sacred  Pack  of  the 
Fox  Lidians."  On  his  return  to  Washington  he  worked  out 
a  practically  exhaustive  list  of  verbal  stems  and  submitted 
a  manuscript  for  pulilication.  He  also  observed  mortuary 
customs  under  peculiarly  fortimate  conditions  and  obtained 
a  numljer  of  texts  WTitten  in  the  current  syllabary-  on  mor- 
tuary customs,  eschatology,  etc.     He  restored  phonetically 

3599°— 2.5t 2 


10  BUREAU   OF  AMERICAN   ETHNOLOGY. 

and  translated,  with  a  few  exceptions,  310  personal  names. 
He  verified  a  previous  discovery  that  certain  gentes  liave 
their  own  peculiar  names  for  dogs  and  horses,  and  trans- 
lated 127  of  these  names  for  a  forthcoming  paper  on  Fox 
sociology.  Doctor  Michelson  finished  the  correction  of 
Jones's  Ojibwa  Texts,  part  2,  which  with  part  1,  previously 
corrected  by  him,  will  form  the  basis  of  a  proposed  sketch 
of  Ojibwa  grammar.  During  the  fiscal  year  he  also  from 
time  to  time  furnished  data  to  answer  official  correspondence. 

The  beginning  of  the  fiscal  year  found  Mr.  J.  P.  Harring- 
ton, ethnologist,  at  Taos,  N.  Mex.,  engaged  in  the  correction 
and  completion  of  his  manuscript  on  the  Tiwa  language. 
The  Taos  material  of  the  late  Mrs.  M.  C.  Stevenson,  which 
is  of  considerable  bulk  and  great  value,  was  also  checked 
up  and  made  more  complete,  especially  in  its  linguistic 
aspects.  The  close  genetic  relationship  of  the  Tanoan  dia- 
lects of  New  Mexico  with  Kiowa  is  remarkable,  a  very  large 
number  of  stems  and  affixes  having  practically  the  same 
sound,  while  the  grammar  runs  parallel  throughout.  Certain 
subtle  and  unusual  phonetic  hardenings  occurring  in  these 
languages  make  it  impossible  to  assume  anything  but  common 
descent  from  a  not  very  remote  ancestral  tongue.  These 
discoveries  open  up  far-reaching  speculations  and  problems 
with  regard  to  the  origin  of  the  Pueblo  Indians. 

In  August  Mr.  Harrington  proceeded  to  southern  Cali- 
fornia, where  he  continued  his  studies  of  the  Chumashan 
Indians,  most  of  the  time  being  devoted  to  the  Ventureno, 
which  was  also  the  dialect  most  successfully  studied.  Dur- 
ing the  course  of  the  work  the  last  good  informant  on  the 
language  of  La  Purisima  died.  Important  information  was 
recorded  on  the  ancient  customs  attending  birth,  marriage, 
and  death,  and  some  idea  was  gleaned  of  the  manner  of 
conducting  primitive  pre-Spanish  fiestas.  Data  on  native 
foods  was  also  obtained,  including  detailed  descriptions  of 
the  preparation  of  acorn  and  other  vegetal  foods  in  this 
region,  information  on  these  processes  having  never  before 
been  recorded.  For  example,  in  the  preparation  of  acorns 
various  species  were  employed,  and  also  certain  individual 
trees  were  noted   for  their  preferable  fruit,   l^ut  the  final 


ADMINISTRATIVE    REPORT.  H 

palatableness  of  the  acorn  mush  depended  largely  on  the 
patience  and  skill  of  the  woman  who  prepared  it.  A  kind 
of  acorn  bread  was  also  prepared  by  cooling  the  mush  in 
small  molds  which  were  placed  in  running  water.  Certain 
other  vegetal  foods,  as  the  pit  of  the  islay  or  California  wild 
cherry,  required  long  and  complicated  preparation.  As 
primitive  beverages  may  be  mentioned  toasted  chia  or 
similar  seeds  stirred  up  with  the  fingers  in  cold  water;  a 
satisfying  drink  made  by  soaking  the  bark  of  the  ash  in 
water;  blackberries  crushed  in  water;  and  a  drink  prepared 
from  the  fruit  of  the  manzanita.  A  delicious  sugar  was 
obtained  from  a  species  of  reed,  and  the  fruit  of  the  juniper 
was  ground  into  a  sweet,  yellowish  food.  Interesting 
snatches  of  information  reveal  the  former  plenitude  of  fish 
and  game.  Fishing  paraphernalia  was  evidently  quite 
highly  developed,  both  nets  and  harpoons  having  been  in 
use,  but  the  whale  was  not  hunted,  although  the  flesh  of 
stranded  whales  was  eagerly  made  use  of. 

Mr.  Harrington  returned  to  Washington  at  the  close  of 
May  and  spent  the  following  month  in  the  preparation  of 
manuscript  material. 

SPECIAL  RESEARCHES. 

Dr.  Franz  Boas,  honorary  philologist,  has  been  engaged  in 
the  correction  of  the  proof  of  the  Thirty-fifth  Aimual  Report. 
Continued  correspondence  with  Mr.  George  Himt,  of  Fort 
Rupert,  Vancouver  Island,  has  added  a  considerable  amount 
of  new  material  to  the  original  report. 

Preparatory  work  for  the  discussion  of  the  ethnology  of 
the  Kwakiutl  Indians  was  also  continued  durmg  the  present 
year.  A  chapter  on  place  names  and  another  one  on  per- 
sonal names  and  material  for  maps  accompanj^mg  the 
chapters  on  place  names  has  been  submitted.  Thanks  are 
due  to  Dr.  Edward  Sapir,  of  the  Geological  Survey  of  Canada, 
through  whose  kindness  the  detailed  surveys  of  the  land  office 
of  British  Columbia  have  been  utilized.  Other  detailed 
maps  showing  the  distribution  of  garden  beds  and  charts 
illustrating  the  genealogies  of  a  number  of  families  have  been 
prepared. 


12  BUREAU    OF   AMERICAN    ETHNOLOGY. 

After  the  unfortunate  death  of  Mr.  Haeberlin,  the  work 
on  the  Salish  material  was  transferred  to  Miss  Helen  H. 
Roberts,  who,  in  the  course  of  the  year,  completed  the  study 
of   the   basketry   of   the   Salish   Indians.     A   considerable  -i 

amoimt  of  additional  information,  the  need  for  which  devel- 
oped during  the  work,  was  supplied  by  Mr.  James  Teit,  who,  ^ 
at  Doctor  Boas's  request,  and  following  detailed  questions,  I 
reported  on  special  aspects  of  the  decorative  art  of  the                     I 
Thompson  Indians.     This  work  has  been  carried  on  with 
the  continued  financial  support  of  Mr.  Homer  E.  Sargent, 
whose  interest  in  ethnological  work  in  the  Northwest  has 
already   furnished    most   important   material.     During   the  i 
year  the  work  on  the  map  accompanying  the  discussion  of 
the  distribution  of  the  Salish  tribes  was  also  completed. 

Work  on  the  second  part  of  the  Handbook  of  American  j 

Indian  Languages  also  progresses.  The  completed  sketches 
of  the  Alsea  language,  by  Dr.  Leo  J.  Frachtenberg,  and  that 
of  the  Paiute,  by  Dr.  Edward  Sapir,  were  received  ])y  the 
end  of  the  preceding  fiscal  year,  and  the  editorial  work  on  ; 

these    sketches    has    nearly    been    completed.     These    two  '> 

sketches  and  that  of  the  Kutenai,  which  has  partly  l^een 
written,  will  complete  the  second  volume  of  the  Handbook. 

Dr.  Walter  Hough,  curator  of  ethnology,  was  detailed  to  ' 

continue  archeological  work  in  the  White  Mountain  Apache  j 

Reserve,  Arizona,  on  ruins  reconnoitered  in  1918.  Doctor 
Hough  was  aided  in  his  field  work  by  Mr.  and  Mrs.  S.  W.  i 

Jacques,  of  Lakeside,  by  whom  his  work  was  much  facili- 
tated. Field  work  was  especially  deA'oted  to  the  ruins 
called  by  the  Apaches  Nustegge  Toega,  "  Grasshopper 
Spring,"   and  clusters  of  sites  in  the  near  vicinity  which  \ 

form  a  very  large  group,  indicating  extensive  intermingling 
of  cultures.  The  main  cluster  stands  in  the  open  green 
valley  and  consists  of  two  great  heaps  of  stones  covered  with 
squaw  bush,  walnut,  juniper,  and  pine,  with  occasional  frag- 
ments of  projecting  walls,  evidences  of  two  large  compact 
pueblos  separated  by  Salt  River  draw.  The  west  village 
(four  or  five  stories  high)  has  a  court  near  the  south  end, 
90  by  140  feet,  connected  with  a  small  plaza,  and  covers 
more  than  an  acre.     The  east  village  is  more  than  half  an  J 


ADMINISTRATIVE   EEPOE.T.  13 

acre  in  area.  North  of  the  west  village  is  a  plaza  300  feet 
long,  flanked  in  part  on  the  west  by  an  isolated  clan  house 
of  18  rooms.  The  six  ruins  in  the  cluster  that  may  be 
regarded  as  clan  houses  differ  in  size  and  arrangement  of 
rooms  and  in  general  show  considerable  skill  in  construc- 
tion. A  third  form  of  building  west  of  the  large  village  is 
i-ndicated  by  large  rec^tangular  areas  outlined  with  building 
stones  scattered  over  the  level  ground.  The  foundations  are 
of  four  or  five  courses,  but  never  were  buried  more  than  18 
inches,  indicating  that  they  did  not  support  a  heavy  super- 
structure. Tm^o  lenticular  rubbish  heaps,  measuring  60  by 
72  feet  and  4  feet  high,  lie  on  the  meadow  100  yards  south 
of  the  walls  of  the  large  village.  A  feature  of  Pueblo  masonry 
discovered  here  was  retaining  walls  of  quite  large  stone  set 
on  bedrock,  apparently  intended  to  counter  lateral  thrust  of 
heavy  walls.  Several  rooms  were  cleared  out  by  Apache 
laborers  under  Doctor  Hough's  direction  and  many  artifacts 
and  some  human  skeletal  material  were  obtained. 

Mr.  Neil  M.  Judd,  curator  of  American  archeology,  prose- 
cuted archeological  field  work  in  certain  caves  in  Cottonwood 
Canyon  which  he  had  visited  in  1915.  He  successfully 
investigated  five  prehistoric  ruins  in  Cottonwood  Canyon 
caves  during  the  two  weeks  in  which  work  was  possible. 
Walls  of  houses  were  found  to  be  built  entirely  of  adobe,  as 
well  as  the  customary  structures  made  of  stone  bound  with 
clay  mortar.  Associated  with  these  dwellings  were  rooms 
of  still  another  type — houses  whose  walls  consisted  of  ver- 
tical posts  set  at  intervals  and  joined  by  masses  of  adobe. 
It  will  be  noted  that  all  three  types  closely  resemble  those 
structures  exposed  during  the  excavation  of  mounds  in 
central  Utah  and  previously  reported.' 

The  dwellings  in  "  Kiva  Cave"  form  the  best  preserved 
cliff  village  yet  visited  by  Mr.  Judd  north  and  west  of  the 
Rio  Colorado.  Two  of  the  four  houses  visited  are  prac- 
tically intact,  the  ceremonial  chamber,  from  which  the  ruin 
takes  its  name,  being  in  excellent  condition,  although  con- 
stantly  exposed   to   the   snow  and   summer  rains.     After 

1  Smithsonian  Misc.  Coll.,  vol.  66,  No.  3,  pp.  64-69;  No.  17,  pp.  103-108;  vol.  6S,No.  12,  p.  83. 


14  BUREAU   OF  AMEEICAN   ETHNOLOGY. 

excavating  this  cave  considerable  restoration  was  attempted 
in  order  that  walls  weakened  by  action  of  the  elements  and 
by  thoughtless  visitors  might  be  preserved  for  years  to 
come.  At  the  suggestion  of  Mr.  B.  A.  Riggs  a  fence  was 
constructed  around  the  house  to  keep  cattle  from  that 
portion  of  the  cave. 

Buildings  with  masonry  walls  were  also  found  in  "Ruin 
Cave,"  but  in  this  case  were  built  directly  upon  remains  of 
other  structures  of  an  entirely  different  character.  The 
latter  are  usually  circular  and  their  walls  were  formed  of 
posts  to  which  horizontal  willows  were  bound  at  intervals  of 
7  or  8  inches;  adobe  mud  was  pressed  between  these  posts 
and  over  the  willows,  but  additional  and  larger  supports 
were  required  to  take  the  great  weight  of  the  roof.  Although 
these  structures  lie  generally  beneath  the  stone  houses,  it  is 
evident  that  both  types  were  built  by  the  same  people  and 
the  occupancy  of  the  cave  was  at  no  time  long  interrupted. 

Prehistoric  house  remains  were  also  found  in  each  of  the 
other  three  caves  excavated,  but  they  consisted  chiefly  of 
small  rooms  with  walls  constructed  entirely  of  adobe.  Still 
other  ruins  were  discovered  high  up  under  the  ledges  that 
lie  on  either  side  of  Cottonwood  Canyon,  but  unusual  con- 
ditions prevented  examination  of  these. 

Upright  sandstone  slaljs  invariably  form  the  inner  base  of 
the  walls  in  ruins  throughout  the  region  under  consideration, 
a  fact  which  connects  them  with  the  so-called  "slab-house" 
people  of  the  San  Juan  drainage.  Whether  there  is,  in  fact, 
any  justification  for  this  term  remains  yet  to  be  proven, 
but  the  cultural  relationship  of  the  prehistoric  peoples  in 
southwestern  Utah  with  those  south  of  the  Rio  Colorado  is 
at  last  definitely  established. 

The  bureau  purchased  from  Miss  Frances  Densmore  papers 
on  "Chippewa  Remedies  and  General  Customs"  and  "Chip- 
pewa Art."  The  latter  article  has  164  pages,  with  42  pages 
of  old  Chippewa  designs  and  numerous  photographs  per- 
taining to  industries,  medicinal  plants,  customs,  and  toys 
of  children,  games,  processes  of  weaving,  tanning,  and  other 
industries.  The  lists  of  plants  were  identified  by  Mr.  Paul 
C.  Standley. 


ADMINISTRATIVE   REPORT.  15 

Miss  Densmore  likewise  submitted  much  new  manuscript 
material  on  the  music  of  the  Mandan,  Hidatsa,  and  Pawnee. 
With  this  addition  her  account  of  the  Mandan-Hidatsa  music 
contains  340  pages,  more  than  40  illustrations,  and  two  new 
forms  of  graphic  representation  of  their  progression.  This 
article  is  now  ready  for  publication. 

An  important  field  of  aboriginal  music  thus  far  not  suffi- 
ciently investigated  is  among  the  Pawnee.  While  engaged 
in  the  study  of  the  music  of  this  tribe  at  Pawnee,  Okla., 
Miss  Densmore  witnessed  a  Hand  Game,  the  Buffalo,  Lance, 
and  two  Victory  dances,  and  later  recorded  on  the  phono- 
graph the  numerous  songs  sung  at  the  three  first  gatherings. 
This  material,  with  musical  transcription  tabulated  and 
descriptive  analyses,  has  been  purchased  by  the  bureau. 

Dr.  Ales  Hrdlicka,  curator  of  physical  anthropology,  was 
detailed  to  make  an  examination  of  the  archeological  remains 
of  southwestern  Florida,  especially  of  the  shell  heaps  along 
the  coast  south  of  Key  Marco,  a  region  very  little  explored 
by  archeologists  and  one  of  the  least-known  sections  of  that 
State.  In  spite  of  difficulties,  Doctor  Hrdlicka's  field  work 
was  successful.  He  visited  several  groups  of  shell  heaps  of 
large  size  as  yet  unrecorded  and  opened  up  a  most  instruc- 
tive field  for  future  exploration  in  a  report  which  has  been 
presented  for  publication.  He  also  made  highly  important 
observations  on  physical  features  of  the  remnants  of  Indians 
that  still  inhabit  the  little-known  regions  of  Florida. 

Mr.  David  I.  Bushnell,  jr.,  continued  the  preparation  of 
manuscript  for  the  Handbook  of  Aboriginal  Remains  East  of 
the  Mississippi,  adding  various  notes  to  the  manuscript. 
He  likewise  added  about  30  pages  to  the  manuscript  entitled 
"Native  Villages  and  Village  Sites  East  of  the  Mississippi," 
now  being  printed  as  Bulletin  69.  During  the  same  period 
he  completed  a  manuscript  bearing  the  title  "  Native  Ceme- 
teries and  Forms  of  Burial  East  of  the  Mississippi,"  which  is 
to  appear  as  Bulletin  71  of  the  bureau  series. 

With  an  allotment  from  the  bureau  Mr.  Gerard  Fowke  has 
been  engaged  in  special  archeological  investigations  in  the 
Ozark  region  of  central  Missouri.  His  careful  detailed  studies 
have  been  confined  to  the  numerous  caves  in  that  region. 


16  BUREAU    OF    AMEEICAN    ETHNOLOGY. 

If  "cave  men,"  usin^  this  term  to  designate  the  predeces- 
sors of  any  race  or  tribe  known  to  history,  ever  existed  in 
the  Mississippi  Valley,  we  would  find  in  no  part  of  it  natural 
featiu-es  better  adapted  for  his  requirements  than  the  Ozark 
Hills,  but  so  far  not  the  slightest  trace  of  his  presence  has 
been  revealed.  Products  of  human  industry  have  been 
reported  as  occurring  under  other  conditions  at  great  depths, 
even  at  the  bottom  of  the  loess,  though  in  all  such  cases 
there  is  some  uncertainty  as  to  the  correctness  of  the  obser- 
vations. On  the  contrary,  whatever  may  be  the  depth  of  the 
deposit  containing  them,  the  artificial  objects  exhumed  are 
uniform  in  character  from  top  to  bottom.  The  specimens 
foimd  on  the  clay  or  solid  rock  floor  are  of  the  same  class  as 
those  barely  covered  by  the  surface  earth.  Moreover,  when 
they  cease  to  appear  they  cease  absolutely. 

By  careful  search  in  the  caves  and  rock  shelters  of  which 
the  Indian  knowai  to  history  availed  himself,  extensive  and 
interesting  museum  collections  can  be  made.  To  find  an 
earlier  man,  it  will  be  necessary  to  investigate  caverns 
which  he  found  suitable  for  occupancy  and  in  which  the 
accumulation  of  detritus,  from  whatever  source,  has  been 
sufficient  to  cover  his  remains  so  deeply  that  they  can  not 
be  confused  with  those  of  a  later  period,  and  it  may  be 
necessary  to  discover  with  them  bones  of  extinct  animals. 
No  examination  of  a  cavern  is  complete  unless  a  depth  is 
reached  where  glacial  deposits  are  undeniably  of  such  age  as 
to  antedate  the  possible  appearance  of  man  upon  the  scene. 
The  Ozark  region  promises  important  revelations  in  the  study 
of  prehistoric  man  in  America. 

Mr.  Fowke  has  thoroughly  investigated  one  of  the  caves 
in  this  region  and  has  prepared  an  important  report  on  his 
work  which  will  later  be  published  by  the  bureau.  He  has 
also  transmitted  to  the  National  Museum  a  collection  which 
is  the  largest  yet  obtained  from  this  locality.  The  results 
of  the  work  thus  far  are  technical  and  can  not  be  adequately 
stated  in  this  place,  but  are  not  only  very  important  addi- 
tions to  the  archeology  of  the  region  investigated  but  also 
highly  significant  in  comparative  studies  of  ancient  man  in 
North  America. 


ADMINISTRATIVE    EEPOKT.  17 

MANUSCRIPTS. 

In  addition  to  the  manuscripts  submitted  for  publication 
by  the  bureau  there  was  also  obtamed  by  pm-chase  an  article 
by  Mr.  C.  S.  Simmons  dealing  with  the  Peyote  religion. 

EDITORIAL  WORK  AND   PUBLICATIONS. 

The  editing  of  the  publications  of  the  biu-eau  was  con- 
tinued through  the  year  by  Mr.  Stanley  Searles,  editor, 
assisted  by  Mrs.  Frances  S.  Nichols.  The  status  of  the 
publications  is  presented  in  the  f oUowmg  summary  • 

PUBLICATIONS    ISSUED. 

Thirty-second  Annual  Report. — Accompanying  paper:  Seneca  Fic- 
tion, Legends,  and  Myths  (Hewitt  and  Cui'tin). 

Bulletin  59. — Kutenai  Tales  (Boas) . 

Bulletin  61 . — Teton  Sioux  Music  (Densmore) . 

Bulletin  64- — ^The  Maya  Indians  of  Southern  Yucatan  and  Northern 
British  Honduras  (Gann). 

Bulletin  65. — Archeological  Explorations  in  Northeastern  Arizona 
(Kidder  and  Guernsey). 

Bulletin  66. — Recent  Discoveries  of  Remains  Attributed  to  Early 
Man  in  America  (Hrdlicka). 

List  of  fublications  of  the  iureau. 

Introduction  to  Seneca  Fiction,  Legends,  and  Myths  {Hemtt). — From 
Thirty-second  Annual  Report  (Hewitt  and  Curtin). 

PUBLICATIONS    IN    PRESS    OR   IN    PREPARATION. 

Thirty-third  Annual  Report. — Accompanying  papers:  (1)  Uses  of 
Plants  by  the  Indians  of  the  Missouri  River  Region  (Gihnore) ;  (2) 
Preliminary  Account  of  the  Anticiuities  of  the  Region  between  the 
Mancos  and  La  Phxta  Rivers  in  Southwestern  Colorado  (Morris) ; 
(3)  Designs  on  Prehistoric  Hopi  Pottery  (Fewkes) ;  (4)  The  Hawaiian 
Romance  of  Laieikawai  (Beckwith). 

Thirty-fourth  Annual  Report. — Accompanying  paper:  Prehistoric 
Island  Culture  Areas  of  America  (Fewkes). 

Thirty-fftJi  Annual  Report. — ^Accompanying  paper:  Ethnology  of 
the  Kwakiutl  (Boas) . 

Thirty-sixth  Annual  Report. — Accompanying  paper:  Early  History 
of  the  Creek  Indians  and  their  Neighbors  (Swanton) . 

Bulletin  40. — Part  2:  Handbook  of  American  Indian  Languages 
(Boas). 

Bulletin  60. — Handbook  of  Aboriginal  American  Antiquities: 
Part  1,  Introduction;  The  Lithic  Industries  (Holmes). 

Bulletin  67. — ^Alsea  Texts  and  Myths  (Frachtenberg) . 


18  BUREAU   OF  AMERICAN   ETHNOLOGY. 

Bulletin  68. — Structural  and  Lexical  Comparison  of  the  Tunica, 
Chitimacha,  and  Atakapa  Languages  (vSwanton). 

Bvlletin  69. — Native  Villages  and  Village  Sites  East  of  the  Missis- 
sippi (Bushnell). 

Bulletin  70. — Prehistoric  Villages,  Castles,  and  Towers  (Fewkes). 

Bulletin  71. — Native  Cemeteries  and  Forms  of  Burial  East  of  the 
Mississippi  (Bushnell).  ■ 

DISTRIBUTION    OF   PtTBLICATIONS, 

The  distribution  of  the  pubUcations  has  been  continued 
under  the  immediate  charge  of  Miss  Helen  Munroe,  assisted 
by  Miss  Emma  B.  Powers. 

Publications  were  distributed  as  follows: 

Reports  and  separates  _ 2,  742 

Bulletins  and  separates 8,  440 

Contributions  to  North  American  Ethnology 10 

Introductions 10 

Miscellaneous 281 

11,483 
As  compared  with  the  fiscal  year  1918,  there  was  an  in- 
crease of  4,139  publications  distributed.  This  was  doubtless 
due  to  the  fact  that  whereas  in  the  fiscal  year  1918  only 
Bulletin  63  was  distributed  to  the  mailing  list,  during  the 
fiscal  year  1919  there  wei'e  distributed  to  the  list  Bulletins 
59,  61,  64,  and  66,  and  the  Thirty-second  Aimual  Report. 
Fourteen  addresses  have  been  added  to  the  mailing  list 
during  the  year  and  36  dropped,  makmg  a  net  decrease  of  22. 

ILLUSTRATIONS. 

Mr.  DeLancey  Gill,  with  the  assistance  of  Mr.  Albert  E. 
Sweeney,  continued  the  preparation  of  the  illustrations  of 
the  bureau  and  gave  the  usual  time  to  photography  of 
visiting  Indians.     A  summary  of  this  work  follows: 

Negatives  for  publication  work __  138 

Negative  films  exposed  in  field 228 

Photographic  prints 603 

Photostat  copies 128 

Drawings  for  publication 200 

Illustrations  made  ready  for  engraving 2,  000 

Engraved  proofs  edited 310 

Colored  illustrations  inspected  at  Government  Printing  Office.  10,  000 


ADMINISTRATIVE   REPORT.  19 

LIBRARY. 

The  reference  library  continued  in  the  immediate  charge 
of  Miss  Ella  Leary,  assisted  by  Mr.  Charles  B.  Newman, 
who  was  absent  a  short  time  in  the  military  service. 

During  the  year  380  books  were  accessioned,  of  which  90 
were  acquired  by  purchase,  160  by  gifts  and  exchange,  and  130 
by  the  entry  of  newly  bound  volumes  of  periodicals  previously 
received.  The  periodicals  currently  received  number  about 
760,  of  which  25  were  received  by  subscription  and  735  through 
exchange.  In  addition,  the  bureau  acquired  210  pamphlets. 
The  aggregate  number  of  books  m  the  library  at  the  close  of 
the  year  was  22,560;  of  pamphlets,  about  14,248.  In  addi- 
tion, there  were  many  volumes  of  unbound  periodicals.  The 
publication  of  various  European  periodicals  devoted  to  an- 
thropology has  either  been  suspended  or  has  ceased. 

The  number  of  books  bound  during  the  year  was  350.  It 
has  been  almost  exclusively  work  upon  the  current  material — 
serials  grouped  into  volumes  and  new  accessions  in  paper 
covers. 

Correspondence  relative  to  new  exchanges  and  missing 
parts  of  serial  publications  already  in  the  library  was  caiTied 
on  as  in  previous  years.  Considerable  time  was  given  to 
research  work,  which  frequently  calls  for  the  preparation 
of  bibliographic  lists  for  correspondents. 

In  addition  to  the  use  of  its  own  library,  it  was  found 
necessary  to  draw  on  the  Library  of  Congress  from  time  to 
time  for  the  loan  of  about  400  volumes.  The  Library  of  Con- 
gress, officers  of  the  executive  departments,  and  out-of- 
town  students  have  made  use  of  the  library  through  frequent 
loans  during  the  course  of  the  year. 

The  need  by  the  library  of  additional  shelf  room  is  becom- 
ing more  and  more  acute.  Each  day  the  congestion  in- 
creases. We  have  filled  almost  every  available  foot  of  shelf 
space  and  we  are  sorely  in  need  of  more  room. 

The  recataloguing  of  books  from  the  old  author  (card) 
catalogue  to  a  new  subject  catalogue  has  continued,  and  as  a 
result  the  year  shows  a  marked  increase  in  the  total  of  cards 
filed  in  the  catalogue  records. 

The  Monthly  Bulletin  for  the  use  of  the  bureau  has  been 
continued  throughout  the  year. 


20  BUREAU    OP   AMERICAN    ETHNOLOGY. 

COLLECTIONS. 

The  following  collections  acquired  by  members  of  the  staff  of 
the  bureau,  or  by  those  detailed  in  connection  with  its  researches, 
have  been  transferred  to  the  United  States  National  Museum : 

Two  skeletons  with  skulls,  found  on  the  property  of  the  Roxana 
Petroleum  Co.  of  Oklahoma,  South  Wood  River,  111.,  and  presented 
by  it  to  this  bureau.     (62630.) 

Twelve  prehistoric  pottery  heads  found  in  Huaxtec  mounds  and 
presented  to  Dr.  J.  Walter  Fewkes  by  Mr.  John  M.  Muir,  of  Tampico, 
Mexico.     (6293  L) 

Thirty-one  archeological  specimens  obtained  by  Mr.  F.  W.  Hodge 
at  Hawikuh,  N.  Mex.,  in  1917,  as  part  of  the  cooperative  work  of  the 
Bureau  of  American  Ethnology  and  the  Museum  of  the  American 
Indian  (Heye  Foundation).     (63154.) 

Forty  archeological  specimens  and  an  Indian  skull,  from  different 
localities  in  Arizona;  collected  for  the  bureau  by  Dr.  Walter  Hough 
in  1918.      (63156.) 

Two  hundred  and  eighty-eight  archeological  specimens  and  two 
lots  of  skeletal  material,  from  Gourd  Creek,  Mo.;  collected  by  Gerard 
Fowke  in  1918.     (63157.) 

A  specimen  of  slag  with  embedded  charred  corn;  collected  by 
Dr.  J.  Walter  Fewkes,  from  a  ruin  in  Mancos  Valley,  3  miles  west  of 
the  bridge  on  the  Cortez-Ship  Rock  Road,  Colorado.     (63174.) 

Sandstone  pipe  found  on  Black  Warrior  River,  Tuscaloosa  County, 
Ala.,  and  presented  to  the  bureau  by  Mr.  F.  H.  Davis,  United  States 
Engineer's  Office,  Little  Rock,  Ark.     (63509.) 

Pillar  stone  found  at  Cerro  Cebadilla,  Vera  Cruz;  gift  of  Dr.  H. 
Adrian,  Tampico,  Mexico.     (63523.) 

Three  well-made  clay  heads  from  the  neighborhood  of  Panuco, 
Mexico;  gift  of  Mr.  John  M.  Muir.     (63524.) 

PROPERTY. 

Furniture  was  purchased  to  the  amount  of  $128.76.     The 

cost  of  typewriting  machines  was  $143.40,  making  a  total  of 

$272  16 

MISCELLANEOUS. 

Clerical. — The  correspondence  and  other  clerical  work  of 
the  office,  including  the  copying  of  manuscripts,  has  been 
conducted  by  Miss  May  S.  Clark,  clerk  to  the  chief. 
Mrs.  Frances  S.  Nichols  assisted  the  editor. 

There  has  been  no  change  in  the  scientific  or  clerical  force. 

Respectfully  submitted.  J.  Walter  Fewkes, 

Dr.  Charles  D.  Walcott,  thicj. 

Secretary  of  the  Smithsonian  Institution. 


ACCOMPANYING  PAPERS 


21 


THE  MYTHICAL  ORIGIN  OF  THE 
WHITE  BUFFALO  DANCE  OF  THE  FOX  INDIANS 

TOGETHER  WITH  TEXTS  ON  FOUR  MINOR  SACRED 
PACKS  APPERTAINING  TO  THIS  CEREMONY 

BY 

TRUMAN  MICHELSON 

s 

23 


'\ 


CONTENTS. 

Page. 

Preface 27 

Select  P^ox  bibliography 30 

Utilization  of  old  mjthological  material  in  these  texts 37 

Ethnological  importance  of  these  texts 37 

Fox  phonetics 44 

The  mythical  origin  of  the  White  Buffalo  Dance 46 

The  sacred  pack  called  the  White  Buffalo's  left-hoof  sacred  pack 208 

The  white  tiny-hoof  sacred  pack 228 

The  sacred  pack  which  belongs  on  the  right  front  hoof  of  the  White  Buffalo.  248 
The  sacred  pack  that  is  spoken  of  as  being  on  the  right  side  of  the  White 

Buffalo;  on  the  south  and  west  side  of  him 266 

Some  linguistic  notes  on  these  texts 282 

List  of  stems 616 


ILLUSTRATIONS. 

Plate     1.  Building  in  which  the  White  Buffalo  dance  of  the  Fox  Indians 

is   held 46 

Figure  1.  Diagram  of  the  White  Buffalo  dance 42 

3599°— 25t 3  25 


PREFACE. 

Tlie  Indian  texts  were  written  by  Alfred  Kiyana  in  the  current 
syllabary'  and  subsequently  phonetically  restored.  Kiyana  him- 
self plays  the  flute  when  the  ceremony  is  performed,  and  is  a  half 
brother  of  Kapayou,  the  speaker  in  the  rite  and  owner  of  the  sacred 
pack.^  Consequently  he  is  in  a  position  to  give  full  information  on 
the  subject.  Moreover,  the  genuineness  of  the  legends  in  the  present 
volume  are  vouched  for  by  the  fact  that  other  myths  and  tales  written 
by  him  have  checked  up  extremely  well  with  both  published  and 
impublished  material  collected  by  others  and  myself.  Such  myths 
and  tales  are  those  of  the  Culture  Hero  (Wi'sA'ka'^"),  Lodge  Boy  and 
Thro-«Ti  Away  (Apaiya'd'Ag""''),  WS,pA"saiy*",  Origin  of  the  Months, 
The  One  Whose  Father  was  the  Sun,  the  Bear  and  the  Wife,  the  Youth 
that  fasted  too  long  and  turned  into  a  fish,  When  Wl'sA"ka"*"s  Little 
Brother  was  slain,  the  Little  John  (Pl^'tci'ca'*')  cycle,  the  cycle  of  Fox 
and  Wolf.  Similarly  ethnological  data  given  by  him  compares  very 
favorably  with  that  given  by  other  informants  on  the  same  topics. 
Hence  the  authenticity  of  the  legend  in  this  volume  can  not  be 
questioned. 

The  translation  of  the  principal  text  is  based  upon  one  ^\Titten  by 
Horace  Poweshiek,  corrected  and  supplemented  by  a  grammatical 
analysis  by  myself.  Similarly  that  of  the  minor  texts  is  based  upon 
one  written  by  Thomas  Brown.^  I  have  endeavored  to  make  the 
rendition  of  the  principal  text  as  literal  as  possible;  while  I  have  al- 
lowed myselfmore  latitude  in  that  of  the  minor  texts.  The  fundamental 
plan  has  been  to  make  the  material  presented  in  this  volume  available 
not  only  for  ethnological  but  also  linguistic  students.  Hence  I  have 
not  striven  for  literary  excellence  in  English.  The  translations  of 
William  Jones  are  in  a  class  by  themselves,  owing  to  his  unique 
mastery  of  both  languages.*  At  the  same  time  the  linguistic  student 
who  begins  his  study  of  Fox  with  Jones's  Fox  Texts  will  not  have  an 
altogether  easy  task. 

The  list  of  verbal  stems  at  the  end  (see  p.  616)  is  nearly,  though  not 
absolutely,  exhaustive;  but  as  the  translations  are  literal  it  is  hoped 
that  it  will  be  a  sufTicient  help  to  the  linguistic  student. 

1  The  general  principles  of  the  syllabary  have  been  e.'tplained  in  the  Boas  Anniversary  Volume,  pp.  8S-93. 

2  Both  died  in  the  epidemic  of  influenza  during  the  fall  of  191S. 

3  But  aU  the  songs  in  the  texts  are  rendered  in  accordance  with  the  informant's  opinion.  Edward  Daven- 
port served  as  interpreter  for  this  part  of  the  work.  I  was  materially  aided  in  the  grammatical  analj^is  of 
the  texts  by  the  intelligent  assistance  of  Harry  Lincoln. 

*  CompareBoas,  Handbook  of  American  Indian  Languages,  Bull.  40,  part  1,  Bur.  Amer.  Ethn.,  pp.  61, 62. 

27 


28  PREFACE. 

Tlie  works  of  Lacombe,  Cuoq,  and  Baraga  on  Cree,  Algonkin,  and 
Chippewa,  respectively,  have  more  than  once  been  of  great  service 
in  both  translation  and  vocabulary,  as  have  the  translations  of 
Doctor  Jones. 

The  punctuation  of  the  Indian  text  and  the  English  translation 
has  been  made  to  correspond  as  closely  as  possible.  The  only 
essential  point  to  note  is  that  it  has  not  always  been  feasible  to  make 
the  commas  correspond. 

The  paragraphing  (which  is  the  same  in  both)  has  largely  been 
done  with  a  view  to  the  English  idiom.  However,  it  has  been  pos- 
sible often  to  take  advantage  of  the  well-known  feature  of  Algonquian 
languages  that  identity  and  difference  in  third  persons  are  carefully 
distinguished  by  grammatical  devices.  Thus  the  lack  of  an  obviative 
in  the  first  sentence  of  paragraphs  3,  13,  and  16  of  the  principal  text 
shows  that  from  the  Indian  point  of  view  new  paragraphs  begin. 
Similarly,  with  regard  to  paragraph  12  of  the  same  text.  However, 
there  is  at  times  a  conflict  of  the  point  of  view:  from  the  native  point 
of  view,  as  shown  by  the  grammatical  construction,  the  second  para- 
graph should  begin  with  the  second  sentence;  whereas  English  idio- 
matic usage  demands  that  the  paragraph  begin  with  the  first  sentence. 

The  texts,  as  stated  above,  were  written  by  Alfred  Kiyana.  They 
were  subsequently  dictated  twice  by  Harry  Lincoln,  and  thus  pho- 
netically restored  by  me.^  The  second  dictation  was  in  order  to 
detect  spelling-pronunciations.  As  Fox  Indians  almost  never  read 
aloud  letters,  etc.,  written  in  the  current  syllabary,  when  they 
attempt  to  do  so,  at  first  they  are  not  very  successful,  and  pronounce 
the  syllables  with  conventionalized  sounds,  e,  g.,  la,  le,  li,  lo  as  pa, 
pe,  pi,  po,  respectively,  whether  or  not  these  sounds  are  proper  in 
any  given  case.  In  this  way  I  think  the  texts  presented  here  are 
practically  free  from  such  blemishes.  A  few  visual  errors  which 
were  patently  such  were  subseciuently  corrected  by  me.  In  this 
connection  it  should  be  mentioned  that  owing  to  the  deficient  pho- 
netic character  of  the  syllabary,  texts  written  in  the  syllabary  may 
contain  homographs,  that  is,  words  spelled  alike  but  pronounced 
difi'erently.  An  example  is  ma  ne  to  wa  which  can  stand  equally 
well  for  manetow"*"  "manitou"  or  mana'tow''*"  "he,  she  has  manj 
(inanimate)."  Happily,  homographs  are  not  frequent.  A  second 
dictation  will  not  invariably  remove  blemishes  arising  in  this  manner. 
For  example,  e  ne  se  tti  was  twice  pronounced  a'ne'se'^tc''  "then  he 
was  slain"  when  a'na'saHc"  "then  he  was  healed"  was  plainly 
demanded.  The  error  was  discovered  by  me  while  working  out  the 
grammatical  analysis  of  the  sentence,  and  I  found  Horace  Poweshiek 
had  taken  the  word  in  the  sense  required.     The  context  and  gram- 


'  But  all  the  songs  are  as  dictated  by  Alfred  Kiyana.    Several  of  the  phonograph  records  were  broken 
in  transit  and  others  were  indistinct;  hence  no  musical  records  are  given. 


PREFACE.  29 

matical  analysis  are  probably  the  only  safe  guides  in  such  cases. 
I  have  had  to  delete  one  or  two  sentences  which  were  faultily  written 
in  the  syllabary;  otherwise  the  texts  are  the  same  as  written  by 
Alfred  Ki3"ana. 

The  possible  sources  of  error  have  been  set  forth  in  the  restoration 
of  texts  in  the  manner  outlined  above  because  of  their  importance. 
(See  also  Bull.  72,  B.  A.  E.,  p.  10.)  At  the  same  time  I  am  convinced 
that  texts  far  more  idiomatic  in  language  and  in  better  literary  form 
may  be  obtained  by  having  texts  written  by  Indians  and  then 
dictated  than  those  secured  by  dictation  alone. 


SELECT   FOX   BIBLIOGRAPHY.^ 

HISTORY. 

Beckwith,  H.  W.     The  Illinois  and  Indiana  Indians.     Chicago,  1884. 
See  pp.  146-162. 

Cha  ka  ta  kg  si.  a  collection  of  Meskwaki  Manuscripts.  State  Hist.  Soc. 
Iowa.     Iowa  City,  1907. 

Contains  a  number  of  facts  worth  knowing,  but  as  no  English  translation  accompanies  the  text, 
use  of  it  is  conflued  to  a  few  specialists  or  Meskwalti  Indians. 

Davidson,  J.  N.     In  Unnamed  Wisconsin.     Milwaukee,  1895. 
Ferris,  Ida  M.     The  Sauks  and  Foxes  in  Franklin  and  Osage  Counties,  Kansas. 
Kans.  State  Hist.  Colls.,  vol.  11,  pp.  333-395.     1910. 

Fulton,  A.  R.     The  Red  Men  of  Iowa.     Des  Moines,  1882. 
A  popular  book,  but  nevertheless  contains  items  to  be  noted. 

Green,  Orville  J.     The  Mesquaki  Indians.     The  Red  Man,  vol.  5,  pp.  47-52, 
104-109.     1912. 
The  original  has  a  rather  cumbersome  alternate  title. 

Hebberd,  S.  S.  History  of  Wisconsin  under  the  dominion  of  France.  Madison, 
1890. 

Hewitt,  J.  N.  B.  [Article]  Sauk.  Handbook  of  American  Indians.  Bur.  Amer. 
Ethn.,  Bull.  30,  pt.  2,  pp.  471-4S0.     1910. 

Kellog,  Louise  P.  The  Fox  Indians  during  the  French  regime.  Wis.  State 
Hist.  Soc.  Proc.  1907,  pp.  142-188.     1908. 

Michelson,  Truman.  Some  general  notes  on  the  Fox  Indians.  Part  1,  His- 
torical.    Journ.  Wash.  Acad.  Sci.,  vol.  9,  pp.  483-494.     1919. 

Mooney,  James,  and  Thomas,  Cyrus.  [Article]  Foxes.  Handbook  of  American 
Indians.     Bur.  Amer.  Ethn.,  Bull.  30,  pt.  1,  pp.  472-474.     1907. 

Parkman,  Francis.     A  half  century  of  conflict.     2  vols.     Boston,  1892. 
See  chapters  xii  and  xiv. 

QuAiFE,  M.  M.     Chicago  and  the  old  Northwest.     Chicago,  1913. 

Re(o)bok,  Horace  M.     The  last  of  the  Mus-qua-kies.     Dayton,  Ohio,  1900. 

Reprinted  in  Iowa  Hist.  Record,  vol.  17,  pp.  305-335.     1901. 
Steward,  J.  F.     Lost  Maramech  and  earliest  Chicago.     New  York,  1903. 
Thomas,  Cyrus.     See  Mooney,  James,  and  Thomas,  Cyrus. 
Turner,  F.  J.     The  character  and  influence  of  the  Indian  trade  in  Wisconsin. 

Johns  Hopkins  University  Studiesin  Hist,  and  Pol.  Sci.,  9th  ser.,  xi-.xii.     1891. 
Ward,  Duren  J.  H.     Meskwakia.      Iowa  Journ.  Hist,  and  Polit.,  vol.  4,  pp. 

179-189.     1906. 

The  Meskwaki  people  of  to-day.     Ibid.,  pp.  190-219. 

linguistics.' 

Bloomfield,  Leonard.  [Review  of]  The  owl  sacred  pack  of  the  Fox  Indians, 
by  Truman  Michelson.  Amer.  Journ.  Philol.,  vol.  xliii,  no.  3,  pp.  276-281. 
1922. 

Discusses  appropriate  phonetic  symbols;  points  out  some  errors  in  translation;  sliows  the  table 
of  instrumentals  is  faulty  in  one  or  two  cases;  notes  that  many  of  the  Fox  phonetic  shifts  also  apply 
to  other  Central  Algonquian  languages. 

*  No  attempt  has  been  made  to  compile  an  exhaustive  Fox  bibliography  because  it  would  be  dispro- 
portionately long  to  its  value.    It  is  believed  that  nothing  essential  is  omitted  in  the  lists  given  here. 

?  The  vocabularies,  etc.,  contained  in  the  works  of  early  writers,  such  as  Marston,  Forsyth,  Galland, 
Fulton,  and  Busby,  are  passed  over,  for  the  words  are  so  badly  recorded  as  to  bo  utterly  useless. 

30 


MiCHixsoN.]  BIBLIOGRAPHY.  31 

Boas,  Franz.     The  Indian  languages  of  Canada.     Annual   Archaeological   Re- 
port, 1905,  pp.  88-106.     Toronto,  1906. 
Thedescrijjtion  of  Algonquin  (9-1,95)  is  based  essentially  on  Jones's  first  paper. 

Flom,  George  T.     Syllabus  of  vowel  and  consonantal  sounds,  in  Meskwaki 
Indian.     Published  by  the  State  Historical  Society  of  Iowa.     1906. 

Known  to  me  only  by  the  remarks  on  p.  vi  of  A  eollection  of  Meskwaki  Manuscripts  and  in  the 
list  of  names  of  Meskwaki  Indians  in  the  Iowa  Journal  of  History  and  Politics,  April,  1906.  The 
title  may  therefore  not  be  absolutely  accurate.  To  judge  from  the  orthography  of  the  Indian 
names,  the  phonetic  scheme  is  deficient.  Apparently  the  author  was  unacquainted  with  the  work 
of  William  Jones. 

JoNE.s,  William.     Some  principles  of  Algonquian  word-formation.     Amer.  An- 
throp.,  n.  ser.  vol.  6,  pp.  369-411.     1904. 
The  first  scientific  paper  on  the  Fox  language. 

An  Algonquin  syllabary,     /re  Boas  Anniversary  Volume,  pp.  88-93.      New 

York,  1906.  ' 

Explains  the  principles  of  a  number  of  Fox  syllabaries.  Only  the  first  one  described  is  in  current 
use.  At  least  two  others  not  described  by  Jones  exist;  however,  their  mechanism  is  on  the  same 
lines. 

Fox  texts.      Pub!.  Amer.  Ethnol.  Soc,  vol.  1.     Leyden,  1907. 

Gives  a  description  of  Fox  phonetics  as  he  conceives  them,  and  numerous  texts. 

Algonquian  (Fox)  (revised  by  Truman  Michelson).      Handbook  American 

Indian  Languages.     Bur.  Amer.  Ethnol.,  Bull.  40,  Part  1,  pp.  735-873.    1911. 

M1CHEL.S0N,  Truman.     On  the  future  of  the  independent  mode  in  Fox.     Amer. 

Anthrop.,  n.  ser.  vol.  13,  pp.  171-172.     1911. 
Preliminary  report  on  the  linguistic  classification   of  Algonquian   tribes. 

Twenty-eighth  Ann.  Rept.  Bur.  Amer.  Ethnol.,  pp.  221-290b.      1912. 
Note  on  the  Fox   negative  particle   of  the   conjunctive  mode  in   Fox. 

Amer.  Anthrop.,  n.  ser.  vol.  15,  p.  364.     1913. 

Contributions  to  Algonquian  grammar.     Ibid.,  pp.  470-476. 

Algonquian  linguistic  miscellan_v.     Journ.   Wash.   Acad.   Sci.,  vol.  4,  pp. 

402-409.     1914. 

The  so-called  stems  of  Algonquian  verbal  complexes.     Proc.  Nineteenth 

Internat.  Cong.  Americanists,  1915,  pp.  541-544.      Washington,  1917. 

Notes  on  Algonquian  languages.     Intern.  Journ.  Amer.  Ling.,  vol.  1,  pp. 

50-57.     1917. 

Two  proto-Algonquian  phonetic  shifts.     Journ.  Wash.  Acad.  Sci.,  vol.  9, 


pp.  333-334.     1919. 

Some  general  notes  on  the  Fox  Indians.     Part  II:  Phonetics,  folklore, 

and  mythology.     Ibid.,  pp.  521-528.     1919. 

See  pp.  521-525.  There  are  some  unfortunate  misprints,  which  are  nearly  all  corrected  in  an 
errata  sheet  preceding  the  index. 

Vocalic  harmony   in   Fox.     Amer.   Journ.   PhiloL,  vol.   XLi,  no.   2,  pp. 

181-183.     1920. 

See  the  corrigenda,  ibidem,  p.  308. 

The  owl  sacred  pack  of  the  Fox  Indians.     Bur.  Amer.  Ethn.  Bull.  72. 

1921. 

Fox  text  and  English  translation,  pp.  I4-fi7;  sources  of  errors  in  restoring  Fox  texts  from  those  writ- 
ten in  the  current  syllabary,  p.  10;  Fox  phonetics,  pp.  12-1.3;  grammatical  notes,  pp.  68-71;  Fox 
phonetic  shifts,  p.  72;  Fox  instrumental  particles,  p.  72  (contains  a  few  errors);  list  of  stems,  p.  73 
et  seq.  (some  errors,  but  unimportant). 

Rejoinder.     Amer.  Journ.  PhiloL,  vol.  XLiv,  no.  3,  pp.  285-286.     1923. 

A  reply  to  L.  Bloomfield's  review  of  Michelson's  The  owl  sacred  pack  of  the  Fox  Indians.     A  few 

phonetic  matters  and  the  instrumental  particles  are  considered. 


32  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ANN.  40. 

Sapir,  Edward.     [Review  of]  The  owl  sacred   pack   of  the   Fox   Indians,   by 
Truman  Michelson.     Int.  Journ.  Amer.  Ling.,  vol.  ii,  nos.  3-4,  pp.  182-184. 
1923. 
Contains  a  discussion  of  first-position  and  second-position  verbal  stems. 

Ward,  Duren  J.  H.  The  Meskwaki  people  of  to-day.  Iowa  Journ.  Hist, 
and  Polit.,  vol.  4,  pp.  190-219.     1906. 

Gives  tile  more  current  syllabary;  also  the  phonetic  elements  of  the  Fox  language  as  he  conceives 
it.  The  priority  of  this  paper  or  Jones's  second  oneis  unknown.  The  phonetic  scheme  is  better 
regarding  vowels  than  consonants.  It  is  deficient  in  important  respects.  The  philosophic  tendencies 
are  those  of  Gobineau,  on  which  see  Boas,  Mind  of  Primitive  Man,  Chap.  V  (1911),  and  Michelson, 
Journ.  Wash.  Acad.  Sci.,  vol.  7,  p.  234,  1917. 

Weld,  Laenas  G.;  Rich,  Joseph  W.;  Flom,  George  T.  Prefatory  note.  In 
Cha  ka  ta  ko  si.  Collection  of  Me.skwaki  Manuscripts,  pp.  [v]-vii,  Iowa  City, 
1907.     Publ.  State  Hist.  Soc.  Iowa. 

Remarks  on  the  alphabet  employed  by  Cha  kii  ta  ko  si  (ordinarily  known  as  "Chuck")  in  volume: 
various  remarks  on  the  phonetic  elements  of  Fox.  Not  of  much  value.  The  fact  that  j  is  used  for 
the  ch  sound  docs  not  point  to  French  inlluence  as  is  stated :  j  in  French  has  the  value  of  z  in  azure; 
while  j  in  the  "Manuscripts"  certainly  for  the  most  part  has  the  phonetic  value  of  Jtc.  It  is  more 
likely  that  the  j  is  a  reflection  of  English  j,  heard  in  a  slightly  faulty  manner.  The  alphabet  is  certainly 
not  in  common  use  among  the  Foxes;  and  I  suspect  Chuck  invented  it.  The  Indian  texts  contained 
in  the  volume  can  be  used  by  the  specialist. 

POLKLOEB    AND    MYTHOLOGY. 

Blair,  Emma  Helen.  Indian  tribes  of  the  Upper  Mississippi  Valley  and  region 
of  the  Great  Lakes.     Vol.  2,  pp.  142-145.     Cleveland,  1912. 

The  volume  contains  Marston's  letter  to  Rev.  Dr.  Jedidiah  Korse,  dated  November,  1820;  originally 
printed  in  thelatter'sreport  to  the  Secretary  of  War,  dated  November,  1821,  printed  at  New  Haven, 
1822.  The  supposed  historic  statement  that  the  Shawnecs  were  descended  from  the  Sauk  nation  by 
a  (Sauk  or  Fox?)  chief,  is  nothing  more  than  a  (.Sauk  or  Fox?)  variant  of  the  ''Bear-foot  Sulkers,"on 
which  see  Jones,  Fox  texts,  30, 31 .    To-day  the  Shawnee  tell  it  of  the  Ivickapoo  and  vice  versa. 

Busby,  Allie  B.     Two  summers  among  the  Musquakies.     Vinton,  Iowa,  1886. 
Contains  extract  from  Isaac  Galland's  Chronicles,  etc.    See  below. 

Fulton,  A.  R.     The  Red  Men  of  Iowa.     Des  Moines,  1882. 
Contains  extract  from  Isaac  Galland's  Chronicles,  etc.    See  below. 

Galland,  Isaac.     Chronicles  of  Northamerican  savages.     1835. 

Complete  copies  are  apparently  impossible  to  obtain.  Has  important  information  on  the  gentes 
and  tribal  dual  division.  Part  of  this  can  not  be  substantiated  to-day.  Portions  reprinted  in  Annals 
of  Iowa,  1869,  under  the  title  of  Indian  Trines  of  the  West  (especially  347-368);  also  in  Fulton's  The 
Red  Men  of  Iowa,  1882  (131-134),  and  Busby's  Two  summers  among  the  Musquakies,  1886  (52-63). 

Jones,  William.  Episodes  in  the  culture-hero  myth  of  the  Sauks  and  Foxes. 
Journ.  Amer.  Folk-Lore,  vol.  xv,  pp.  225-239.     1901. 

Fox  texts.     Publ.  Amer.  Ethn.  Soc,  vol.  i.     Leyden,  1907. 

Most  important  of  all  publications  on  the  subject. 

Notes  on  the  Fox  Indians.     Journ.  Amer.  Folk-Lore,  vol.  xxiv,  pp.  209- 

237.     1911. 

Contains  much  matter  supplementary  to  his  Fox  texts- 

and  Michelson,  Truman.     Kickapoo  tales.     Publ.  Amer.  Ethn.  Soc, 

vol.  IX,  Leyden  and  New  York,  1915. 

An  abstract  of  three  Fox  versions  of  the  Lodge  Boy  and  Thrown  Away  Cycle  is  given  by  Michel- 
son; and  there  are  some  other  incidental  Fox  references  given  by  him.    (See  pp.  134-140.) 

Marsh,  Cutting.  Letter  to  Rev.  David  Greene,  dated  March  25,  1835.  Wis. 
Hist.  Soc.  Colls.,  vol.  XV,  pp.  104-155.     1900. 

Traditions  regarding  the  Me-shaimi  (phonetically  mi'cam"^'*),  We-sah-kah  (Wi'sA'kii'A',  the 
culture-hero),  the  death  of  his  brother,  the  flood,  etc.  See  pp.  130-134.  Most  of  the  information 
given  can  be  substantiated  to-day.  The  parts  of  the  letter  appurtenant  to  Fox  ethnology,  folklore 
and  mythology  have  been  reprinted  in  the  appendix  to  M.  E.  Harrington's  Sacred  bundles  of  the 
Sac  and  Fox  Indians  (1914). 


MiCHELSON.]  BIBLIOGRAPHY.  33 

Marston,  Major  M.     Letter  to  Rev.  Dr.  Morse.     1820.     In  Morse,  Jedidiah, 
Report  to  the  Secretary  of  War,  New  Haven,  1822. 

Sec  p.  122  for  a  supposed  historic  statement  which  is  nothing  more  than  legendary:  vide  supra  under 
Blair. 
MiCHELSON,  Trum.in.     Notes  on  the  folklore  and  mythology  of  the  Fo.\  Indians. 
Amcr.  Anthrop.,  n.  ser.  vol.  15,  pp.  099-700.      1913. 

Points  out  that  Fox  folklore  and  mythology  consists  of  native  woodland  and  plains  as  well  as 
European  elements. 

Ritualistic  origin  myths  of  the  Fox  Indians.     Journ.  Wash.  Acad.  Sci., 

vol.  6,  pp.  209-211.     1916. 

Some  general  notes  on  the  Fox  Indians.     Part  II:  Phonetics,  folklore, 


and  mythology.     Journ.  Wash.  Acad.  Sci.,  vol.  9,  pp.  521-528.     1919. 
General  discussion  of  Fox  folklore  and  mythology. 

Owen,   Mary  Alicia.     Folklore  of  the  Musquakie  Indians  of  North  America. 
London,  1904. 
See  the  review  by  Michelson  in  Curr.  Anthrop.  Lit.,  vol.  2,  pp.  233-237.     1913. 

Steward,  John  Fletcher.     Lost  Maramech  and  earliest  Chicago.     New  York, 
190.3. 

A  number  of  stories  are  scattered  throughout  the  text.  57-59:  Bull  Head  and  Elk;  Wa-sa-ri  mis- 
print for  Wa-sa-si,  or  a  corruption  of  some  sort;  phonetically  wA'sc'si'-^' .  Michelson  has  a  variant  of 
this  in  his  unpublished  collection.  59-(i2:  Wi-sa-ka  and  the  Dancing  Ducks;  variant  to  Jones's  Fox 
Texts,  278-289;  a  Sauk  version  collected  by  Michelson  agrees  in  part  quite  closely  with  tale  collected 
by  Steward.  62-G5:  They  who  went  in  pursuit  of  tho  Bear;  variant  to  Jones's  Fox  Texts,  70-75. 
345-351:  Wa-pa-sai-ya;  variant  to  Jones's  Fox  Texts,  8-31,  and  his  Notes  on  the  Fox  Indians, 
231-233;  two  unpublished  versions  collected  by  Michelson  agree  more  closely  with  those  of  Jones  than 
with  that  of  Steward. 

ETHNOLOGY. 

Armstrong,  Perry  A.  The  Sauks  and  the  Black  Hawk  War.  Springfield,  1887. 
t^iitea  bit  of  Sauk  ethnology  may  be  gleaned  from  this.  Marred  by  tho  statement  (13)  that  with 
the  "  Sauks,  like  all  other  Indi:in  nations,  the  gens  ran  in  the  female  line" — which  is  an  absurdity, 
and  is  not  only  0[)posed  to  the  information  given  by  the  Sauk  Indians  of  to-day,  but  is  in  direct 
contradiction  to  the  testimony  of  Morgan  ClS77)and  Forsyth  (1S27;  see  Blair,  i«/ra).  Evidently  the 
author  was  imder  the  influence  of  Morgan's  general  theories  as  was  McGee  ( Amer.  Anthrop.  1898:  89). 

Atwater,  Caleb.     The  Indians  of  the  northwest.     Columbus,  1850. 

See  especially  pp.  72,  76,  81,  87,  93, 104,  105,  lOti,  107,  115,  123, 129, 130,  132,  175.  The  time  referred 
to  is  1829. 

Beltrami,  Giacomo  C.     A  pilgrimage,  etc.     Vols.  i-ii.     London,  1828. 
See  his  letter  dated  May  24, 1823,  in  vol.  2. 

Blair,  Emma  Helen.     The  Indian  tribes  of  the  Upper  Mississippi  Valley  and 
region  of  the  Great  Lakes.     Vols.  i-ii.     Cleveland,  1911-1912. 

Vol.  2  contains  Major  Marston's  letter  to  Jedidiah  Morse,  dated  November,  1820;  originally  printed 
in  the  latter's  report  to  the  Secretary  of  War,  dated  1S21,  printed  1S23;  and  Thomas  Forsyth's 
"  .\ccount  of  the  Manners  and  Customs  of  the  Sauk  and  Fox  nations  of  Indian  Traditions,"  a  report 
to  General  Clark  dated  St.  Lo;us,  January  15, 1.827.  These  two  are  the  best  accounts  of  Fox  ethnology. 
Forsyth's  "  .\ccotmt"  is  printed  here  for  the  first  time. 

Busby,  Allie  B.  Two  summers  among  the  Musquakies.  Vinton,  Iowa.  1886. 
Besides  containing  extract  from  Galland  (see  infra),  also  gives  lists  of  gentes,  dances,  marriage 
ceremonies,  description  of  some  ceremonials,  burial  customs,  clothing,  etc.  These  are  the  obser- 
vations of  a  former  school  teacher  and  are  interspersed  w"ith  more  or  less  interesting  gossip.  The 
ethnological  observations  for  the  most  part  can  be  substantiated;  on  some  matters  (e.  g.,  the  "Mule 
Dance")  the  author  is  hopelessly  in  the  dark  as  to  the  real  import. 

Carver,  Jonathan.     Three  years'  travels,  etc.     Philadelphia,  1796. 

Though  published  in  179ti,  refers  to  thirty  years  previously,  in  roimd  numbers.  See  pp.  30,  31, 145, 
170,  219,  230. 

Catlin,  George.     Illustrations  of  the  manners,  customs,  and  condition  of  the 
North  American  Indians.     Vols.  i-ii.     London,  1841. 

See  vol.  2,  pp.  207-217.  There  are  other  editions.  Important.  Good  for  certain  dances,  clotliing, 
and  ethnological  facts. 


34  ORIGIN   OF   THE   WHITE   BUFFALO  DANCE.  [eth.  ann.  40. 

Chamberlain,  Lucia  Sarah.     Plants  used  by  the  Indians  of  eastern   North 
America.     Amer.  Naturahst,  vol.  xxxv,  pp.  1-10.     1901. 
See  p.  5. 

CouES,  Elliott,  ed.      The  expeditions  of  Zebulon  Montgomery  Pike.      Vols, 
i-iii.     New  York,  1895. 

Fulton,  A.  R.     The  Red  Men  of  Iowa.     Des  Moines,  1S82. 

See  Chapters  VIII  and  XXIII  especially.  Contains  an  extract  from  Galland,  historical  and  ethno- 
logical notes.  Needless  to  s-iy,  the  translation  of  Mus-qua-kie  "the  man  with  the  yellow  badge 
or  emblem  "  and  of  Sau-kie  "  the  man  with  the  red  badge  or  emblem"  should  be  reversed,  and  even 
then  the  renditions  are  not  accurate;  Mus-qua-kie  means  "  Red-Earths;*'  and  .Sau-kie  is  often  taken 
(though  mistakenly)  to  mean  "Yellow- Earth."  [The  last  may  mean  "They  who  came  forth." 
Once  given  "Red-Earths,"  "Yellow- Earths"  would  be  a  popular  etymology,  though  not  correct- 
witness  medial  -g-,  not  -'k-,  in  the  native  designation.] 

Galland,  Isaac.     Chronicles  of  the  Northamerican  savages.      1835. 

Contains  an  account  of  the  gentes,  but  it  is  not  stated  whether  the  list  is  for  the  Sauks  or  Foxes: 
it  is  presumably  for  the  Sauks.  The  dual  division  is  based  on  some  misimderstanding.  Complete 
copies  are  apparently  not  now  to  be  had.  Portions  reprinted  in  Annals  of  Iowa,  1S69:  194  et  seq.; 
.see  especially  347-366;  also  in  the  popular  books  of  Busby  and  Fulton. 

Harrington,  M.  R.     Sacred  bundles  of  the  Sac  and  Fox  Indians.     Univ.  Pa., 
'         Univ.  Mus.  Anthrop.  Publ.,  vol.  4,  no.  2.     1914. 

See  review  by  Michelson,  Am.  Anthrop.,  n.  ser.  17:  570-577,  by  Skiimer,  ibidem,  577-579.  Gives 
a  sketch  of  .Sac  and  Fox  culture;  detailed  description  of  sacred  packs;  exquisite  photogravures. 
Besides  the  references  to  sacred  packs  given  by  Michelson,  loc.  cit.,  the  following  are  in  order;  Arm- 
strong: 37;  Beltrami,  2:  159;  Keating  (see  infra),  2:  229;  Rep.  Comm.  Ind.  .-Vflairs,  1S51;  66.  As  long 
as  Skinner  gives  a  reference  to  a  presmnably  Ottawa  pack,  attention  may  be  called  to  Ann.  Prop. 
Foi,  4:  481.  The  Potaw^atomi  term  for  sacred  pack  is  the  phonetic  correspondent  to  the  Ottawa 
pindikossan  of  Pcrrot,  as  is  evidently  the  Ojibwa  pindjigossan  (taken  from  Baraga);  Cree  kaskipit- 
agan  (from  Laeombe)  stands  by  itself;  Sauk,  Kickapoo,  Shawnee,  all  have  phonetic  equivalents  to 
Foxmi'cam™'". 

Hewitt,  J.    N.   B.     [.Article]   Sauk.      Hiindbook   of  American   Indians.      Bur. 
Amer.  EthnoL,  Bull.  30,  pt.  2,  pp.  471-480.     1910. 
BibUography  at  end. 

Indian  Affairs  (U.  S.).     Reports  of  the  Commissioner. 

For  facts  beyond  population  and  statistics  see  reps,  for  1851:66;  1896:162;  1897:  148;  1898:  161,166, 
171;  1901:  240.    As  a  whole  reUable. 

Jones,  William.     The  ."Vlgonkin  Manitou.     Journ.  Amer.  Folk-Lore,  vol.  18,  pp. 
183-190.     1905. 
Best  expo.sition  of  the  fimdamentals  of  Fox  religion. 

Fox  texts.     Publ.  Am.  Ethn.  Soc,  vol.  i.     Leyden,  1907. 

Contains  incidental  ethnological  notes. 

Mortuary  observances  and  the  adoption  rites  of  the  Algonquin  Foxes  of 

Iowa.      Congres    International    des    AmSricanistes,   XV  sess.,   vol.   i,   pp. 

263-277.     1907. 
Notes  on  the  Fox  Indians.     Journ.  Amer.   Folk-Lore,  vol.  24,  pp.  209 

et  seq.     1911. 
Various  etlmological  notes  interspersed  with  folk  tales.    Rules  governing  membership  in  tribal 

dual  division  wrongly  given. 

Keating,  William  H.     Nairative  of  an  expedition  to  the  source  of  St.  Peter'a 
River.     Vols.  i-ii.      Philadelphia,  1824. 
See  vol.  I.    Though  primarily  concerned  with  Sauk  ethnology,  nevertheless  should  be  consulted. 
Lahontan,    Armand    L.    de.     New  voyages    to    North   .America.     Vols.  i-ii. 
London,  1703. 
See  2:  85. 

Long,    John.      Voyages   and   travels   of    an    Indian   interpreter   and   trader. 
London,  1791. 
See  p.  151. 


MicunLsoN.]  BIBLIOGRAPHY.  35 

McKenney  and  Hall.     History  of  the  Indian  tribes  of  North  America.     Vols. 
i-iii.     Philadelphia,  1854. 
Especially  good  for  Fox  costumes;  contains  other  valuable  facts. 

Marsh,  Cutting.     Letter  to  Rev.  David  Greene,  dated  March  25,  1835.     Wis. 
Hist.  Soc.  Colls.,  vol.  XV,  pp.  104-155.     1900. 

Reprinted  as  far  as  concerns  Fox  ethnology,  etc.,  in  Harrington's  Sacred  bundles.  Information 
on  the  whole,  good. 

MiCHELSON,    Truman.     Notes  on  the  social  organization  of  the  Fox  Indians. 
Amer.  Anthrop.,  ii.  s.  15,  pp.  691-693.      1913. 

It  is  possible  that  the  information  given  may  have  to  be  modified  in  some  details,  but  not  the  rules 
given  governing  membership  in  the  tribal  dual  division;  and  the  general  proposition  that  the  dual 
division  is  for  ceremonial  as  well  as  for  athletic  piuposes  stands. 

• Terms  of  relationship  and  social  organization.      Proc.   Nat.  Acad.  Sci., 

vol.  2,  pp.  297-300.     1916. 

General  discussion  of  terms  of  relationship;  and  Algonquian  ones  in  particular.  Di.scussion  of  the 
Fox  system  is  incidental. 

The  owl  .sacred  ]jack  of  the  Fox  Indians.      Bull.  72,  Bur.  Amer.  Ethnol. 

1921. 

An  account  of  the  ceremonies  (Indian  text  and  English  translation)  connected  with  a  certain  sacred 
pack  of  the  Fox  Indians;  also  the  traditional  origin  of  the  pack . 

How  Meskwaki  children  should  be  brought  up.     In  American  Indian 

Life,  Dr.  E.  C.  Parsons,  ed.,  pp.  81-86.     New  York,  1922. 

-•V  free  translation  of  a  Fox  text  written  in  the  current  syllabary.  It  is  a  brief  summary  of  Fox 
ideals.  On  pp.  386-387  of  the  same  volume  there  is  a  condensed  statement  of  Fox  ethnology  and  a 
short  bibliography. 

■ On  the  origin  uf  the  so-called  Dream  dance  of  the  Central  Algonkians. 

Amer.  Anthrop.,  n.  ser.  vol.  25,  no.  2,  pp.  277-278.     1923. 
Points  out  that  supposed  origin  myth  can  be  substantiated  as  history. 

Further  remarks  on  the  origin  of  the  so-called  Dream  dance  of  the 

Central  Algonkians.     Ibid.,  n.  ser.  vol.  26,  no.  2,  pp.  293-294.      1924. 

Shows  that  Skinner  is  wholly  mistaken  in  his  statements  as  to  when  and  under  what  circumst  ances 
the  Dream  dance  arose. 

[Review  of]  Observations  on  the  ethnology  of  the  Sauk   Indians,   by 

Alanson  Skinner.     Ibid.,  no.  1,  pp.  93-100.      1924. 

Points  out  that  although  Sauk  and  Fox  data  are  often  confused  by  older  writers  and  some  modern 
ones,  still  at  times  they  are  kept  apart;  shows  that  the  lists  of  gentes  given  by  both  Morgan  and 
Galland  are  presumably  Sauk  and  not  Fox;  notes  that  certain  data  given  as  Sauk  by  older  writers 
in  reality  is  Fox  so  far  as  they  can  be  sustained  at  all. 

• Ethnological  Researches  among  the  Fox  Indians,  Iowa.     In  Explora- 
tions and  Field  Work  of  the  Smithsonian  Institution  in  1924.     Smithsonian 
Miscellaneous  Collections,  vol.  77,  no.  2,  pp.  133-136.      1925. 
Gives  data  on  Fox  social  organization,  etc.,  pointing  out  especially  that  some  gentes  have  distinct 
subdivisions,  and  that  in  such  cases  one  subdivision  is  considered  as  of  higher  rank  than  the  other 
or  others  (e.  g.,  the  "Black  Bears"  higher  than  the  "Brown  Bears"  in  the  case  of  the  Bear  gens). 

MooNET,  James,  and  Thomas,  Cyrus.     [Article]  Foxes.     Handbook  of  American 
Indians,  Bur.  Amer.  Ethnol.,  Bull.  30,  pt.  1,  pp.  472-474.     1907. 

Morgan,  Lewis  H.     Systems  of  consanguinity,  etc.     Smithson.  Cont.  to  Knowl- 
edge, vol.  xvn.     1871. 

The  "Sauk  and  Fox"  system  is  from  Sauk  informants;  some  schedules  are  faulty;  the  Sauk  and 
the  Fox  systems  are  identical. 

Ancient  society.     New  York,  1877. 

Gives  list  of  gentes,  but  whether  Sauk  or  Fox  is  not  stated,  but  probably  is  Sauk.  The  two 
tribes,  though  legally  consolidated,  are  distinct  ethnologically  and  linguistically. 

Owen,   IvIahy  Alicia.     Folk-lore  of  the  Musquakie  Indians  of  North  America. 
London,  1904. 

The  ethnological  data  are  untrustworthy:  see  the  review  by  Michclson,  Curr.  Anthrop-  Lit.  2: 
233-237;  that  of  "A.  F.  C.  and  I.  C.  C."  in  Journ.  Amer.  Folk-lore  IS;  144-146,  is  a  bare  enumera- 
tion of  the  contents  of  the  volume  without  any  attempt  at  criticism. 


36  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [ETir.  anx.  40. 

Pattehson,  J.  B.     Autobiography  of  Black  Hawk.     Oquawka,  111.,  1882. 
Has  data  on  Sauk  ethnology  and  so  is  of  value. 

Pike,  Zebulon  Montgomery.     See  Cones,  Elliott,  erf. 

See  33S,  339. 

Reports  op  the  Commissioneh  op  Indian  Afpairs. 

For  facts  beyond  population  and  statistics  see  reps,  tor  18.51:  66;  1896;  162;  1897:  148;  1898: 161,  166, 
171;  1901:  240.    -\s  a  whole  reliable. 

Rideout,  H.  M.     William  Jones.     New  York,  1912. 

This  sketch  of  William  Jones's  life  contains  some  incidental  observations  on  Fox  ethnology.  Notes 
on  social  organization  valuable.  See  pp.  10,  73,  86,  88.  The  statement  by  Rideout  (p.  11)  that  tlie 
Eagle  is  the  highest  Fox  clan  (gens)  is  wrong  and  is  contradicted  by  the  data  given  by  Jones  in  the 
same  volume. 

Skinner,  Ai.an.son.  A  further  note  on  the  origin  of  the  Dream  dance  of  the 
Central  Algonkian  and  Southern  Siouan  Indians.  Amer.  Anthrop.,  n.  ser. 
vol.  25,  no.  3,  pp.  427-428.     1923. 

Attempts  to  show  that  Michelson  is  in  error  regarding  the  time  and  circumstances  under  which 
the  Dream  dance  arose. 

institutions  at  which  there  are  fox  ethnological  collections. 

American  Museum  of  Natural  History.     Collector:  William  Jones. 
Cambridge  University  Museum  of  Archeology  and  Ethnology.     Collector:  Miss 

O.WEN. 

Chicago  Historical  Society.     Collector:  M.  Chandler. 

Davenport  Academj-  of  Sciences.     Collector:  Truman  Michelson. 

Field    Museum    of    Natural    History.     Collectors:  W^illiam    Jones,    Truman 

Michelson,  and  one  or  two  others. 
Historical  Department  of  Iowa.     Collector:  Edgar  R.  Harlan.     Has  motion 

pictures  of  several  Fox  dances. 
Museum  fiir  Volkerkunde  (Berlin).     Collectors:  Truman  Michelson  et  al. 
Museum  of  the  American  Indian.     Collectors:  M.  R.   Harrington,   Truman 

Michelson. 
Public  Museum  of  the  City  of  Milwaukee.     Collector:  Huron  Smith.     Ethno- 

botanical  collection. 
State  Historical  Society  of  Iowa.     Collector:  J.  H.  Duren  Ward.     Besides  a  few 

specimens,  there  are  excellent  photographs  of  Fox  Indians,  their  dwellings,  etc. 
United  States  National  Museum.     Collector:  Truman  Michelson. 
Sacred  packs  only. 


UTILIZATION    OF    OLD    MYTHOLOGICAL    MATERIAL    IN 

THESE   TEXTS. 

That  the  myth  contained  in  the  principal  text  is  a  systematic 
account  and  has  incorporated  old  material  torn  from  its  original  set- 
ting is  made  abundantly  clear  by  the  episode  (p.  59)  of  the  manitou 
who  upsets  the  canoe  as  he  objects  to  talking  occurring  while  going  by. 
Tlie  same  incident  (and  in  connection  with  the  same  culture  hero, 
Wi'sA'ka'*')  occurs  in  a  totally  different  setting  among  the  Pota- 
watomi  (Michelson,  unpublished  Potawatomi  myths  and  folk-tales). 
Accordingly,  page  210  of  the  Journal  of  the  Washington  Academy  of 
Sciences,  volume  vi,  should  be  corrected.  To  this  extent  also  (aside 
from  innate  improbabilities)  we  can  definitely  say  that  this  myth  in 
its  present  form  is  not  a  true  historic  record.  Tliis  problem  was 
broached  in  the  said  Journal,  ibidem,  page  211. 

ETHNOLOGICAL   IMPORTANCE   OF   THESE   TEXTS. 

In  discussing  ritualistic  origin  myths  of  the  Fox  Indians  I  have 
said,  "In  so  far  as  the  actual  ceremonies  can  rarely,  if  ever,  be  wit- 
nessed in  their  entirety,  owing  to  the  conservative  character  of  Fox 
Indians,  these  myths  are  extremely  valuable  for  strictly  ethnological 
studies"  (Journal  of  the  Washington  Academy  of  Sciences,  vi,  209). 
The  myth  contained  in  the  principal  text  is  not  as  typical  as  some 
others  in  that  the  information  to  bo  gleaned  is  not  as  great  as  in  the 
case  of  certain  others.  Nevertheless  the  information  which  it  con- 
tains is  very  valuable.  It  is  patent  that  we  have  reflections  of  what 
obtains  to-day,  or  very  recently.  The  extraordinary  powers  attrib- 
uted to  the  hero  of  this  myth,  such  as  his  success  in  doctoring  (pp.  53, 
157,  205),  his  restoration  of  the  dead  (pp.  163,  207),  the  efliect  of  his 
curse  (p.  142),  his  dispelling  a  storm  (p.  189),  and  his  victory  over  the 
tribal  enemy  (p.  155),  show  us  what  qualities  are  expected  of  a  man 
who  introduces  ceremonials.  The  hero's  transformation  into  a 
buflalo  who  then  attacks  the  Sioux  (p.  63)  is  a  religious  conception 
based  on  the  belief  that  the  buffaloes  killed  the  Sioux  (p.  49).  The 
expression  "he  must  have  turned  into  a  buffalo"  shows  the  mental 
attitude  of  the  Fox  Indians.  The  fastings  and  visions  of  the  hero 
undoubtedly  conform  to  normal  religious  experiences  among  the 
Foxes.  Incidentally  the  Fox  scheme  of  orientation  comes  out  (pp, 
67,  71,  73,  75,  77, 133) .  We  learn  that  fasting  with  the  face  blackened 
with  charcoal  is  a  prerequisite  to  obtaining  supernatural  power 
(pp.  49,  65).     Fasting  after  the  death  of  a  relative  and  friend  is 

37 


38  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ann.  lo. 

brought  out  in  pages  117  and  173.  To-day  fasting  to  obtain  super- 
natural aid  has  either  completely  disappeared  or  is  but  rarely  prac- 
ticed, though  memory  of  this  is  very  clear.  On  the  other  hand,  fasting 
with  blackened  cheeks  after  the  deatli  of  a  close  relative  is  still  prac- 
ticed, though  not  absolutely  universally.  A  good  idea  of  the  medical 
practices  and  exorcisms  formerly  prevalent  among  the  Foxes,  infre- 
quent to-day,  though  not  entirely  absent,  can  be  gained  from  pages 
53,  157,  159,  199,  201,  203,  205,  207.  The  belief  in  the  efficacy  of 
sacred  packs,  still  very  prevalent,  and  their  uses,  is  shown  on  pages 
115,  155,  157,  181,  and  189.  The  mystic  power  of  the  hero's  father 
in  slaying  fellow  Indians  (p.  85)  is  quite  in  consonance  with  the  ideas 
of  Fox  Indians  of  to-day.  The  association  of  the  bad  smell  where 
he  had  been  sitting  with  evil  medicine  (p.  85)  is  "reasoning  by 
analogy,"  and  is  an  example  of  primitive  psychology.  The  state- 
ment that  the  white  buffalo  had  red  eyes  and  red  horns  (p.  51)  is  to 
make  it  clear  that  it  is  no  ordinary  buffalo  who  gives  the  blessing. 
The  "finding"  of  the  flute,  the  catlinitc  pipe  with  the  stem  decorated 
with  feathers,  the  sacred  pack,  all  of  which  had  been  used  in  the  gens 
festival  of  the  manitous  (pp.  119,  121),  and  similarly  the  four  gourds 
(p.  123),  is  in  accordance  with  Fox  religious  ideas;  and  it  should  be 
noted  that  the  one  blessed  does  not  merely  make  them.  The  concep- 
tion that  the  furs  in  the  sacred  pack  are  alive  (p.  195)  is  another 
religious  idea  to  be  gained  from  a  studv  of  the  principal  text. 

From  the  more  or  less  detailed  descriptions  of  the  gens  festival  of 
the  White  Buffalo  Ceremony  as  well  as  other  minor  allusions  (see 
pp.  83,  87,  89,  91,  95,  97  ff.,  123,  125,  127,  129,  131  et  seq.,  145,  147, 
163,  167),  we  obtain  a  satisfactory  knowledge  of  the  general  way  the 
existing  ceremony  is  carried  on,  and  the  songs.  The  incorporation 
of  the  songs  is  most  fortunate,  as  it  would  be  impossible  to  jot  them 
down  in  a  notebook  while  they  were  actually  being  sung,  owing  to 
the  conservative  character  of  the  Fox  Indians.  Moreover,  in  spite 
of  the  warnings  not  to  change  the  songs  or  their  order  (pp.  91,  125), 
I  have  been  informed  that  the  order  of  the  songs  to-day  is  not  the 
ancient  one.  The  order  given  in  the  text  accordingly  represents  the 
theoretical  arrangement.  It  should  be  noted  that  the  information 
given  in  different  passages  is  supplementary  and  confirmatory,  not 
contradictory:  therefore  the  presumption  of  the  genuineness  thereof 
is  heightened.  The  existing  interspersed  speeches  naturally  are  not 
the  same  as  in  the  text,  but  are  presumably  of  a  similar  tenor.  The 
mystic  word  noHd''  and  variations  of  this  occurs  in  all  the  set  speeches 
of  all  festivals  of  the  gentes  that  I  have  heard.  There  is  an  epilogue 
in  existing  festivals  of  the  gentes,  in  which  a  brief  history  of  the 
sacred  pack  of  the  ceremony  is  given,  thus  resembling  the  one  in  the 
text.  Tlie  following  is  a  summary  of  the  performance  as  given  in 
the  text:  The  flute  is  soimded  four  times,  the  drum  having  been 


MtcHELSoN.]  INTRODUCTION.  39 

previously  filled  (with  water)  by  two  members  of  each  tribal  division. 
Then  four  songs  without  the  accompaniment  of  a  drum  occur,  fol- 
lowed by  four  with  the  accompaniment  of  a  drum.  Five  songs  with 
dancing  now  follow.  The  flutes  are  put  away  after  the  dance.  A 
feast  now  begins.  jVfter  the  eating  there  are  four  songs  without  the 
drum.  Five  songs  with  the  accompaniment  of  the  drmn  follow. 
Next  come  four  songs  with  dancing.  Another  feast  now  takes  place, 
and  there  are  four  songs  from  the  very  start  of  this  and  the  drum  is 
used  in  connection  with  the  songs.  Now  follow  four  songs  with 
dancing.  At  this  point  the  chief  feast  occurs.  There  are  six  eating 
songs.  Whereupon  the  last  dance  begins.  There  are  seven  songs. 
Tlie  dancing  starts  in  at  the  beginning.     Next  follows  the  epilogue. 

[The  Wliite  Buffalo  dance  was  held  June  13,  1924.  Harry  Lincoln 
served  as  a  ceremonial  attendant  during  the  evening  of  June  12 
and  the  morning  of  June  13.  Wliile  the  events  that  took  place 
were  still  fresh  in  his  mind  he  wrote  out  an  account  of  them,  together 
with  some  additional  matter,  in  the  current  syllabary;  he  also 
supplemented  tliis  vrith  some  notes  dictated  in  English.  I  give 
below  a  translation  (based  on  one  dictated  by  him)  of  the  Fox  text 
combined  with  the  supplementary  matter  dictated  in  English  (with 
some  corrections  in  grammar):  This  is  what  they  do.  In  the 
evenings  there  are  as  many  ceremonial  attendants  as  there  are  dogs. 
Each  one  takes  one  dog  around  the  wickiup  on  the  outside  four 
times.  And  the  first  (dog)  clubbed  to  death  is  made  to  stand 
facing  the  east,  and  the  next  the  south,  and  (the  next)  the  west, 
and  the  fourth  the  north.  That  is  how  it  is.  This  is  how  the 
first  four  (dogs)  are  treated.  And  then  they  are  brought  inside 
and  placed  carefully  (in  their  proper  places).  This  is  how  they 
are  placed,  and  this  is  how  the  others  are.'  The  others  are  strewn 
on  the  high  scaffolding  at  the  west  end  of  the  summer  house.  Harry 
Lincoln  killed  the  dogs.  As  the  proper  person  failed  to  appear, 
Harry  Lincoln  was  appointed  by  the  leader.  The  first  dog  faced 
the  east  and  Harry  Lincoln  faced  the  north.  He  used  a  special 
club  made  for  this  purpose.  As  this  was  Harry  Lincoln's  first 
experience  in  killing  dogs  ceremonially,  he  was  given  three  trials 
to  dispatch  the  first  dog.  The  dog  yelped  in  agony,  which  was 
against  their  religion,  but  as  Harry  Lincoln  was  admittedh'  a  novice 
in  killing  dogs  ceremonially  he  was  excused.  The  second  time  he 
faced  the  east  as  before  with  his  right  foot  forward  and  his  left 
foot  in  the  rear.  The  club  was  in  his  left  hand  near  the  top  and 
back  part  of  his  head.  He  then  drew  the  club  straight  on  his 
shoulder,  and  his  right  hand  grasped  the  club  close  to  his  left  hand. 
He  then  raised  the  club,   holding  it  in  both  hands,  watching  the 

1  The  diagram  is  not  reproduced.    See  below  for  their  location.    At  this  point  the  portion  dictated  in 
English  begins. 


40  ORIGIN    OF    THE    WHITE    BUFFALO   DANCE.  [eth.  ann.  40. 

dog,  for  it  is  against  Fox  religious  ideas  for  the  dog  to  see  the  one 
who  Mils  him.  At  the  behest  of  the  leader,  Harry  Lincoln  then 
brought  doAvn  the  club  with  full  force.  As  a  matter  of  fact  this 
description  apphes  to  the  first  four  dogs  alike.  The  fifth  dog  may 
face  any  direction,  but  he  must  not  see  the  slayer.  Harry  Lincoln 
then  was  asked  to  appoint  a  certain  person  to  take  care  of  the  first 
dog  Ivilled.  This  fellow  was  supposed  to  take  care  of  this  dog  from 
then  on  to  the  end  of  the  performance.  The  persons  who  singe 
the  hair  off  the  other  three  dogs  take  care  of  them.  But  the  first 
four  dogs  must  be  taken  care  of  and  kept  track  of  until  the  end  of 
the  performance.  This  applies  to  the  dogs  wliich  are  eaten.  After 
the  hair  was  singed  off,  the  dogs  were  dressed.  After  the  first  dog 
was  done  it  was  taken  to  the  summer  house.  The  first  four  are  taken 
care  of  together.  They  are  placed  on  the  scaffold  at  the  west  end 
of  the  summer  house.  The  first  dog  faces  the  east,  the  second  the 
south,  the  tlurd  the  west,  the  fourth  the  north.  The  other  dogs 
are  west  of  the  first  four,  and  they  are  strung  south  to  west.  After 
this  is  all  done  two  men  are  appointed,  one  a  Ki'cko''^"  and  the 
other  a  To'kan"^",  to  go  all  over  the  village  inviting  the  people. 
This  was  the  way  done  formerly,  but  to-day  they  ask  a  group  of 
ceremonial  attendants  to  go  around  where  they  came  from  and 
invite  their  neighbors.  Time  is  saved  in  this  way.-  The  first 
dog  (killed)  is  cut  up  in  twelve  pieces,  the  next  in  ten,  the  next  in 
eight,  the  next  in  six,  and  this  is  a  little  dog.  And  the  livers  are  not 
thrown  away.  The  head  ceremonial  attendant  takes  them  away. 
That  is  what  they  do.  (Any  one  not  a  member  of  the  War  gens 
may  eat  them. — A  remark  added  in  English.)  And  there  is  sugar 
in  a  wooden  bowl  where  the  singers  are  seated.  It  is  given  to  one 
ceremonial  attendant.  Then  they  eat  it.  And  as  soon  as  they  have 
eaten  it  all,  they  turn  over  the  bowl  with  their  heads.  They  must 
surely  use  their  heads;  they  must  not  use  their  hands.^  And  when 
this  is  done  they  make  four  holes  in  the  ground,  and  Indian  tobacco 
is  placed  in  them.  And  they  do  this:  They  take  a  slice  of  meat 
and  rub  it  on  the  drum  first,  and  then  on  the  rattles.  And  it  is 
put  on  the  sacred  pack.  That  is  another  thing  they  do  regarding 
the  White  Buffalo  Sacred  Pack.  And  then  the  bones  are  taken 
ninetjr-nine  steps  from  where  the  ceremony  is  held,  and  thrown 
away;  this  always  when  they  have  eaten  the  third  time.'  That  is 
what  these  (people)  do  in  respect  to  the  White  Buffalo  (Sacred 
Pack).  They  must  do  that.  And  the  drmn  is  painted  in  the  early 
spring.     This  is  how  it  is  painted.^     As  many  crosses  as  are  drawn 

'  End  of  portion  dictated  in  English. 

"  Cf.  the  Winnebago  practice  mentioned  by  Paul  Radin,  37th  .\nn.  Hept.  Bur.  Amer.  Ethn.,  p.  340. 
*  Translated  rather  freelj' . 

»  A  heart  with  a  double  curve  in  it  with  a  cross  below  it  exactly  at  the  center,  and  a  cross  over  each  cm've, 
both  crosses  slightly  inclined  toward  each  other. 


MICHELSON.]  INTRODUCTION.  41 

signify  so  many  scalps."  ,\nd  tiiey  hang  one  squirrel  in  the  smoke 
hole  with  its  head  up  when  they  celebrate  the  gens  festival.  As 
soon  as  all  the  children  are  asleep,  in  the  nighttime,  they  take  (the 
squirrel)  down  and  go  and  deposit  it  properly  in  the  forest.  That 
is  one  thing  they  are  very  particular  about  doing.  And  they  take 
tlie  holy  hide  four  times  around  the  fire.  And  this  is  how  the 
office  of  ceremonial  attendant  is.  The  head  ceremonial  attendant 
is  appointed.  He  is  told  to  ask  his  fellow  ceremonial  attendants 
to  accompany  him.  And  he  asks  them  to  accompany  him.  And 
those  asked  to  accompany  him  get  ready  and  singe  (the  dogs) .  Now 
one  dog  is  killed  first,  the  one  to  be  singed  first.  And  also  the  head 
ceremonial  attendant  goes  about  telling  those  belonging  to  the 
White  Buffalo  rite  to  hunt.  He  tells  them  the  number  of  days  they 
should  continue  to  hunt.  And  he  tells  them  to  bring  tobacco. 
That,  it  appears,  is  how  he  instructs  them.  At  the  (proper)  time 
they  go  and  bring  these  dogs  (and)  begin  to  tell  the  names  of  (these 
dogs)  one  after  the  other.  Then,  it  seems,  the  dogs  are  clubbed  to 
death.  And  one  person  is  appointed.  Not  merely  any  one  is 
appointed.  Only  a  certain  person  knows  how  to  strike  down  (the 
dogs).  He  does  it.  Not  everyone  knows  how  to  strike  down  these 
dogs.  Some  make  them  cry  out  when  they  strike  them  down.  It 
is  against  their  religion  for  them  to  do  that.  That  is  why  they  are 
afraid.  That  they  would  make  (the  dogs)  cry  out  is  why  they  fear 
them.  And  one  is  told,  "Well,  begin  to  club  them  to  death."  And 
he  begins  to  club  (the  dogs)  to  death.  And  as  soon  as  he  has 
clubbed  them  to  death  they  begin  singeing  (the  dogs) .  They  have 
also  taken  (those  dogs)  four  times  around  (the  summer  house). 
That  is  what  they  do.  And  they  cook  them  by  boiling.  After  they 
are  cooked  by  boiling  then  singing  begins.  And  puppies  are  also 
killed.  Then  tobacco  is  tied  on  their  legs  and  necks.  And  these 
puppies  are  placed  where  the  sacred  pack  is.  This  is  how  they 
are  laid.  Two  are  on  the  north  and  two  on  the  south  side  of  the 
sacred  pack.  They  lie  in  straight  lines,  west  to  east,  their  heads 
facing  the  east.  And  (these  puppies)  are  fumigated  early  in  the 
morning.  And  then  they  begin  to  make  the  drum.  And  this  is 
how  the  men  who  make  the  drum  are  made  to  sit.'  And  this  cere- 
monial attendant  is  also  told  to  fetch  oak  leaves.*  He  is  told  (to 
get  them)  across  the  river.'  Then  he  departs  and  crosses  the  river, 
it  is  said.  "You  must  fetch  these  leaves  seven  hundred  feet  from 
here,"  this  ceremonial  attendant  is  told.  And  the  head  singer  is 
cut  (with  a  razor) .'"     That  is  how  it  is  with  regard  to  the  head  singer. 

8  Not  quite  true;  there  are  six  scalps  in  the  pack,  and  each  cross  represents  two 

'  It  is  not  possible  to  reproduce  the  diagram. 

8  The  leaves  of  white  and  black  oak  trees. 

*  On  this  particular  occasion  he  did  so.    This  applies  also  to  the  next  statement 

JO  On  the  upper  parts  of  the  right  and  left  arms,  facing  outward. 

3599°— 25t i 


42 


ORIGIN    OF    THE    WHITE    BUFFALO    DANCE. 


[ETH.  ANN.  ^0. 


And  one  woman  is  supposed  to  hold  one  dog  in,  say,  the  middle  (of 
the  place).  Then  the  head  singer  speaks  at  length.  He  gives 
instructions  and  asks  life  for  her.] 

Tliough  we  are  given  some  information  on  localizations,  etc.,  the 
diagram  (Fig.  1),  drawn  by  Alfred  Kiyana,  and  the  accompanying 
explanations  will  elucidate  the  general  arrangement  far  better,  and 
the  ceremonial  character  of  the  tribal  dual  division  is  brought  out. 


f/OHTU 
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■SOUTH 

Fig.  1. — Diagram  of  the  White  Buffalo  Dance. 

1.  The  White  Buffalo  (sacred  pack).  2.  The  sacred  pack  on  his  right  side  (minor  pack  No.  4).  3.  The 
sacred  pack  on  his  right  hoof  (minor  pack  No.  3).  4.  The  sacred  pack  on  his  left  hoof  (minor  pack  No.  2). 
5.  The  sacred  pack  on  the  right  side  of  his  thigh  (minor  pack  No.  1) .  6.  Indian  tobacco.  7.  Earth  made 
into  a  mound  (four  feathers  are  in  it).  8.  Little  puppies.  9.  The  Kj'cko'A*  speaker.  10.  The  drummer. 
11.  The  Tc'kan"*'  speaker.  12.  Women  who  are  To'kanAgi'''.  13.  Women  who  are  Ki'cko'Ag''''.  14. 
Fire.  15.  The  principal  Ki'cko'*'  ceremonial  attendant.  16.  The  principal  T6'kan°*'  ceremonial  attend- 
ant.   17.  The  chief.    18.  Fire.    19.  Indian  sugar.    20.  The  drum. 

The  localization  of  minor  packs  Nos.  2  and  4  in  the  diagram  does  not  seem  to  entirely  agree  with  the 
information  in  the  texts.  The  diagram  brings  out  clearly  that  the  tribal  dual  division  is  for  ceremonial  as 
well  as  athletic  purposes,  as  long  maintained  by  Michelson.  A  To'kann'^'  speaker  is  not  in  the  list  of  actual 
participants;  probably  theoretically  there  should  be  one.  The  ceremonial  attendants  to  the  War  gens 
must  be  of  the  Wolf  gens,  according  to  another  te.xt  written  by  the  same  informant;  also  according  toother 
informants.  The  diagram  of  the  pack  is  an  idealistic  representation  of  the  White  Buffalo;  actually  it  is 
not  realistic. 

The  existing  organization  according  to  Alfred  Kiyana  is  as  follows : 


Ta'tapAgo"*'  (T) drummer. 

Mena'w"*'  (K) singer. 

CawAtii"*'  (K) singer. 

Kepa'j'ii  (K) speaker. 

Pe'cl'w"*"  (K) singer. 

'ApAta'o'n"*'  (T) singer. 

Kyana'w*'  (T) player  of  flute. 

Wa'so'sa"*'  (T)  [a  wo- 
man]  hummer. 

Ml'cA'ka"""  (T) singer. 

Pemina"*'  (T) singer. 


Wrco'gi'kwaw"*'     (T) 

[a  woman] 

Nana'apAme"kw-^'     (K) 

woman] 

Kl'ckAtApI'w'W'^'  (T) 

Ci'cI'gwAne's*"  (K) 

Ci'cl'no'kwa'*"    (K)    [a    wo 

man] 

Kawe'sl"*'  (K) 

Mi'ca'itcineiil"*'  (K) 

WigAma"*"  (T) 

Wagima"*'  (T) 


[a 


hummer. 

hummer. 

singer. 

singer. 

hummer. 

singer. 

singer. 

singer. 

singer. 


MICHELSON.]  INTRODUCTION.  43 

Edward  Davenport  [a  great-great-grandson  of  Colonel  Davenport, 
the  well-known  trader  at  Kock  Island],  whose  Indian  name  is  'Ano't^', 
and  a  member  of  the  War  gens,  says  that  the  personnel  of  the  list  is 
correct,  save  the  last  two  names,  which,  he  says,  do  not  belong  there. 
In  this  last  there  may  be  a  desire  to  separate  all  descendants  of 
Colonel  Davenport  from  Indian  ceremonials.  The  (K)  or  (T)  after 
the  names  shows  to  which  of  the  tribal  dual  divisions  the  person 
belongs,  whether  he  or  she  is  a  Ki'cko'"-^'  or  a  To'ka'n°^'.  Edward 
Davenport  supplied  the  (K)  after  Ci'ci'no'kwa'-*';  and  the  names  are 
restored  from  the  syllabary  according  to  his  phonetics.  The  general 
accuracy  of  Kiyana's  list  speaks  well  for  the  genuineness  of  the  texts 
presented  in  this  volume.  Edward  Davenport  adds  that  Harrison 
Kapayou  (T)  and  BiUy  Chuck  (K,  deceased)  are  singers;  and  that 
Henry  Shawata  (K,  deceased)  formerly  was  a  singer  and  the  most  im- 
portant member  next  to  Kepa'yu.  Kiyana  adds  that  the  followmg 
merely  are  seated  during  the  ceremony  as  they  do  not  know  the 
songs  and  sit  where  the  children  do: 

No'kawa't^'  (K). 

Witaga  (K). 

'Ani'kawa'  (K). 

"A'sawe'sAmo'  (T)  ta  woman]. 

Wi'cigA'kya'ckAg*  (T). 

'A'gwaml't^'  (T)  [a  woman]. 

NJiwAgigl'''^'  (K)  [a  woman]. 

The  list  of  actual  participants  in  the  ceremony  shows  clearly  that 
the  tribal  dual  division  is  not  only  for  athletic  purposes  but  also  for 
ceremonial  ones.  Note  that  of  the  number  of  singers  half  belong  to 
one  division,  half  to  the  other;  and  the  hummers  (women)  are 
similarly  divided. 

The  injunctions  and  prohibitions  contained  in  the  minor  texts  are 
clearly  a  reflection  of  the  way  one  is  supposed  to  conduct  himself  in 
the  existing  ceremony.  They  are  also  valuable  in  showing  that  until 
recently  the  Foxes  kept  up  their  pagan  worship  in  a  humble  and 
reverential  spirit;  compare  also  pages  69  and  77  of  the  translation 
of  the  principal  text.  These  minor  texts  also  indicate  an  indiiference 
to  the  old  religion  among  the  young  people.  As  a  matter  of  fact  it 
may  be  in  general  said  that  this  is  true.  To-day  the  young  people 
attend  the  festivals  of  the  gentes  primarily  for  social  purposes  and  to 
get  abundant  food.  The  old  people  cling  with  sincerity  to  the  beliefs 
of  their  forefathers;  and  when  the  older  generation  shall  have  passed 
away  the  various  festivals  of  the  gentes  of  the  Foxes  will  be  a  thing  of 
the  past.  Finally,  it  may  be  said  that  in  broad  outlines  the  general 
scheme  of  the  ceremony  described  in  these  texts  is  the  same  as  those 
of  at  least  certain  other  festivals  of  gentes. 


44 


OEIGIN    OP    THE    WHITE    BUFFALO   DANCE. 


[ETH.  AXN.  40. 


It  may  he  noted  that  almost  all  the  material  contained  in  this 
paper  was  gathered  nearly  12  years  ago.  Unforeseen  circumstances, 
over  which  the  writer  had  no  control,  have  delayed  its  publication 
until  the  present  time.  Where  possible,  such  additional  information 
as  has  been  gained  in  the  interval  has  been  inserted. 

FOX  PHONETICS. 

I  have  discussed  the  phonetic  elements  of  Fox  in  the  International 
Journal  of  American  Linguistics,  i,  54,  and  the  Journal  of  the  Wash- 
ington Academy  of  Sciences,  9,  521-525. 

The  following  is  a  tabular  view  of  the  phonetic  elements  as  I  con- 
ceive them: 

Vowels  and  diphthongs. 


-sounding: 

a     A     e     1 

0 

u 

a     a     a     e 

i 

0 

ai     au 
Voiceless  and  aspirated  (terminal  only); 


Consonants. 


Stops. 

Spirants. 

Affricatives. 

Nasals. 

Semi-vowpls. 

Glottal 

£ 

k  'k  g  g'^ 

t  't  d 
P  "P  b 

c  'c 

s  's 

to  "to  "itc 

m™ 

Palatal               

y'' 

Alveolar 

Dental _      

Labial                            .  _   _  _ 

w" 

Following  the  recommendations  of  the  committee  of  the  American 
Anthropological  Association  (see  p.  1  of  Phonetic  transcription  of 
Indian  Languages,  Smithsonian  Miscellaneous  Collections,  vol.  66, 
No.  6) ,  I  have  employed  the  symbols  and  general  scheme  of  Doctor 
Jones  save  M'here,  in  my  judgment,  they  are  inadeciuate. 

Owing  to  the  fact  that  the  Fox  language  has  "sentence-phonetics," 
and  that  the  number  of  words  I  could  record  at  a  time  depended 
on  the  length  of  the  words,  the  resulting  text,  of  course,  contained 
mixed  phonetics.  It  has  on  the  whole  seemed  best  to  normalize 
the  sentence-phonetics  so  as  to  give  a  truer  picture  of  the  language. 
In  this  normalization  I  have  substituted  full-sounding  vowels  for 
the  voiceless  aspirated  ones  before  initial  consonants,  save  whei'e 
the  sense  indicates  a  pause;  before  initial  vowels  and  ai-  the  preced- 
ing terminal  vowels  are  eliminated.  In  this  way  complicated  sym- 
bols such  as  -m™*',  -g^'^"'  have  for  the  most  part  been  eliminated  in 
favor  of  -ra.\,  -gwA,  respectively.     Of  course  this  normalization  has 


MiCHELsoN.]  INTRODUCTION.  45 

not  been  rigidly  adhered  to,  for  the  Foxes  themselves  are  not  entirely 
consistent  in  it,  being  guided  to  some  extent  by  the  tempo.  Final 
vowels  are  aspirated  before  initial  sibilants.  On  the  other  hand, 
it  was  not  possible  to  normalize  the  sentence  and  word  accent;  so 
that  the  texts  in  this  volume  are  "mixed"  to  this  extent.  I  have 
followed  the  dictators.  It  should  be  noted  that  the  stress-accent  at 
times  is  very  weak,  and  this  accounts  for  the  large  number  of  appar- 
ently accentless  words  in  the  Indian  texts. 

Another  point  may  be  brought  up  here,  namely,  the  treatment 
of  final  i  of  one  morphological  unit  before  another  such  unit  begin- 
ning with  a  vowel  or  diphthong.  The  elision  of  this  varies  among 
different  speakers,  and  is  also  dependent  on  the  tempo.  I  have 
followed  the  usage  of  the  dictator  in  this  respect.  The  glottal  stop 
is  merely  rhetorical. 

In  conclusion  it  may  be  noted  that  aspirations  before  initial  vowels 
and  ai  are  not  pronounced,  save  rhetorically.  It  may  be  noted  that 
terminally  when  w  is  followed  by  a  voiceless  vowel,  I  have  heard 
some  speakers  pronounce  a  sonant  w  with  a  surd  glide,  and  others 
pronounce  without  (apparently)  the  sonant  w.  In  such  cases  I  have 
followed  the  dictator  of  any  given  text. 


THE  MYTHICAL  ORIGIN  OF  THE  WHITE  BUFFALO  DANCE. 

(Plate  1.) 

A"cawi''tci  wapiku'pi'^tci'nenu'sSni  katemi'nagut*". 

0"sAni    ke'kaneme'gwA    wrugwi'se'megu''tc'".     Oni'pinA    nenl'w 

u'wiwAn  a'a'^tci'mo'a'^tc'':  "Kwlye'sa"'^  krugwi"sa'"ipcn"'^'.     Inigii'- 

'mcgu  wri'cinegu'tiyAg''"''',  a'gwi  ni'cwi''Agwin'''',  ki'neguti''apen"'^' ; 

5cewa'nA    kago''megu    wi'ina'^tcime'gu'slw   5'   me'cega"ikago"megu 

wi'ki'"ci't6w'^'. 

'rnipi'n  i''kwawA  kAbo'tw  a'A'''tci'kwi''tc''.  Miino'kA'minig 
a"no"ca''tc''.     Kwiye'sa''a'Ani  ke''ten°*'. 

A'A'ckigiwa'^tci  yugii'  I'nig  uwiwe'ti'Ag'''' ;  cewii'n  Inipi'megu 
lOi'cinegute'nwi  no''ca''tc  I'n  i''kwaw'^\  O'nip  a'pwawi'megu  kilgo'i- 
'ci'a'kwA'mAtAg''''.    A'krcagu''tci'megumenwiperaa'te'si''tc.'". 

O'nipi  kiki'cinegutipep6nwa"ini'^tc  a'ki'y6ma''tc'',  po'iiiwa'^tc. 
A"ki'wani''tc  I'n  i'kwiiw*'.  A'pwawi'meguke'kii'netAgi  wa'^'tci- 
gwan"''.     NAn6'ckwa''megu  a'kwagokwag6''otAg''''. 

15  Pe'ku'tanigi  me'cemego'na'i  mA'ckuta'g  a'nAna'i'ci'no'i'^tc''. 
A'tA'ci'maiyo'^tc  a'tA"ci'n6ta''tc  u'gwi'sAn"'".  Ki'cino'neni'^tc  ii'ke'- 
'tcinepa"'tc'". 

Krcike'''tcini''tci  kT''ce's6n  a"t6'ki''tc''.  KAbS'twe  nawi'megu 
ncnu'swa''kiw  a'u'''tcit6ki'*tc''.     A'ma'nani'^tci  ku'pi''tcinenu's5''''. 

20  A'pemipA''segwi''tc  a'sa'ge'si'^tc'".  NAtawa'''tcimegu  a'pemiwa'- 
pu'sa'^tc''.  KAbo'twe  a'wapipA'segwmi''tc''.  Me'to"'tcimegumA- 
'sa''tc  a'ku'nAgwI'^tc  a'ci'ta'a^'tc''. 

Klki'ciku'nAgwI''tc  a"na'sawi'ta'a''tc''. 

Iniga'i'plnini  ugwi'"sa'Ani  na'kA'^'tc  a"wapimai'yoni''tc'".     KAb5'- 

25  twipi  na'kA''tc  a'wa'pinota''tc''. 

Maiya'wimAgwA''kiw  a'A'pi'A'pi'^tci  pen6'''tci  ta'tAgi  wi'a'- 
"kwapi''tci,  a'ku''ta'^tci''tci  wi"pwawine"segu''tc  A'ca''a'''.  IvAbo'- 
twe  mana'napi'*tc  a'pya''tcika'wini''tci  nAno'pe'"kA  me'to'sane'- 
niwa''".         A'co'w     a'i'cipa'na'^tci'^tc     a'krcigil"meguna'wugu''tc''. 

30MAni'megu  a'ci'ne'ki''tc  a"pemi'penu''tc  inA'kwiiw  unI''tcane''sa'Aii 
a'keg6mya'pa"u''tc''.  'O'ni    me'ce     ne'gutenw    a'ke''^tci'sa''tc'', 

nenu'so"  a'cegicegi"cini<'tc'".  Iniga"ipimegvi  a'A'kwi'ma''tcI''tc 
i'kwa'w""^'.  InA'megu  a"tA'"ci"ana'wi'to''tci  wrke'tci'penu''tc'", 
'a'wa'pa'cka'^tc'". 

35  A'po'nimeguke'ka'netAgi  no'mAg  a'ca'wigwan"''.  A'ckA'^tc' 
megi"  a  ke'kii'netAg'''',  a  ki'cagu'^tci'^tci'megu  na'"kA  nawi'megu 
nenu'swA'klwe'  cegi'ci'g''''.  Wa'wi'taw  a'ce'gi'cig  a"cegi''cini''tci 
memya"cine'nu's6''\  Na'kA'^'tc  ii'tA'ci'ga'i'^tci  na'kjv"^tc  a'tAne'- 
'kwa'i^'tc'',      'o'ni      WAnina"*'''.        Ka'sipi'megu      a'cegi'ci'nowa''tc 

40a'tawa'"inig''''.    Pe'kima'ipi'megu  a'sAgwagWA''soni''tc''. 
46 


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THE  MYTHICAL  ORIGIN  OF  THE  WHITE  BUFFALO  DANCE. 

This  was  what  happened  to  the  person  who  was  blessed  by  the 
White  Buffalo. 

His  father  knew,  it  is  said,  that  he  would  have  a  son.  And  the 
man,  it  is  said,  told  his  wife:  "We  shall  have  a  little  boy  for  our  son. 
Now,  he  indeed  will  be  the  only  one  we  will  have,  not  two,  only  one; 
but  something  will  be  told  about  him  or  he  will  make  something." 

Soon,  it  is  said,  the  woman  conceived.  The  following  spring  she 
was  delivered.     To  be  sure,  it  was  a  little  boy. 

Tills  married  couple  were  young,  but  this,  it  is  said,  was  indeed  the 
only  time  that  woman  ever  was  delivered.  Now,  it  is  said,  she  was 
not  sick  in  any  way.     She  was  indeed  as  well  as  possible. 

Now,  it  is  said,  after  he  was  one  year  old,  when  she  took  him  out, 
carrying  him  on  her  back,  they  camped.  Then  the  woman  was  lost. 
She  did  not  at  all  know  whence  she  had  come.  As  she  wandered 
aimlessly  she  kept  on  crying  out  at  the  top  of  her  voice. 

That  night  she  lay  down  somewhere  in  the  prairie.  She  was  crying 
there  as  she  was  suckling  her  little  son.  After  he  had  suckled  then 
she  slept  very  soundly. 

She  woke  up  after  the  sun  was  up.  She  woke  up  suddenly  amidst  a 
herd  of  buffaloes.  There  were  many  buffaloes.  She  got  up  and  was 
frightened.  She  just  began  to  walk  away.  Soon  they  started  to  get 
up.  That  it  was  the  same  as  if  she  barely  got  through,  was  what  she 
thought. 

After  getting  through,  she  felt  safe. 

Then,  it  is  said,  her  little  son  began  crying  again.  Soon,  it  is  said, 
she  again  began  to  suckle  the  child. 

She  sat  down  for  a  long  time  on  top  of  a  hill,  likely  enough  so 
she  could  see  far  away,  for  she  was  afraid  that  she  might  be  slain  by 
the  Sioux.  Soon,  as  she  looked,  she  saw  a  large  number  of  people 
marching  toward  her.  As  she  walked  down  on  the  other  side  of  the 
hill,  she  had  already  been  seen.  Just  as  soon  as  the  woman  was  out 
of  sight,  she  ran,  carrying  her  little  child  on  her  back.  And  when  she 
once  came  running  fast,  there  were  some  buffaloes  lying.  And  at  this 
time,  it  is  said,  the  Avoman  was  exhausted  from  running.  She  was 
unable  to  run  at  full  speed,  so  she  fell  down. 

She  ceased  knowing  what  she  did  for  a  little  while.  Some  time 
later  when  she  regained  her  senses,  lo!  she  was  again  lying  in  the  very 
center  of  a  buffalo  herd.  Huge  buffaloes  were  lying  on  each  side  of 
her  as  she  lay.  Likewise  one  toward  her  feet,  also  another  toward 
her  head,  and  in  all  directions.  Where  they  were  lying  was  only  in  a 
little  space.     They  surely  were  lying  about  very  thickly,  it  is  said. 

47 


48  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ann.  40. 

Manega'ipi'megu   ne"seg6g   iniyii'gA   pamine'ka'wa''tcig  A"ca'Ag 
i''k\v'awAn°''.     Ina'ipi'megu  u^'tciki'wawAg''''. 

InAgii'  i"kwaw  a'me''tcima'nemu''tci  wi'pemipA"segwi''tc'.  Ca'- 
'ckipi  a'\vIga''tcimAtAg6''kwa'cig  a"tA'cino'ta''tc  ugwi"sa'An"''. 
5  KAbo'twe  na"k  a'ne'pate''^'.  O'nipi  mamaiyA'megu  a'to'kl'^tc''. 
Ne'ci'kA'megu  winwa'w  a'cegi'cino''iwa''tc''.  A''nagwa''tci  nAno- 
'ckwe'megu.  O'nip  a'akwAma^tc''.  Na'maya'kwe'mcgu  il'pe'- 
mi'a<'tc  a'wa  sa'yanig'"'. 

Wa''tciga'  a'ke'tcinAtu'na'u'^tc''.  Una'piimAn  ApinA'megu 
10a'mA'kata'wini''tc''.  O'nipi  wawiwi't"^' :  "Na'i'  wa'pAge  kl'nawa'wA 
ki'"^',''  a''ine''tc''.  "Cewa'nA  na"ina''megu  ato'ki'wAniin  i'ni 
wi'na'gwaiyAiii  tepina'tca''mcgu  wif'tcina'wA'kwagi  ki"'^'.  A'tA'ci'- 
me2unawA''kwagwan  i'ni  wT'nawA'^tc''.  Cewa'nA  wi"mi''tci''tci 
kl'awA'tawaw"*',  wi'ca'penawA  pe''ki,"  a"ine''tc  a'ina'"pA"wa''tc''. 

15  Mamai3^A'megu  a''penu'*tci  klkl'cipe'kwA'pitS'^tc  u'wiya's''. 
'O'nip  a'prtu'sa''tci'megu,  kAbo'twe  kAtawina\VA''kwanig  a''natAgi' 
slpu'ii'w  a'pema'kwa'winig''''.  Ite'pa'a'^tc  o'nipi  kwIyenA'megu 
nawA''kwanig  iya'  a"pya'^tc''.  !MA'nimegu  a'cipita'ya'kwa'^tc 
a"nawa'^tc  a'A'pi'A'pini^'tc'',  a'pwawiga'ina'wugu''tc'". 

20  "IvA'cina'gWA,  i'kwii'wc,  a'nie"k6nan°'V'  a"ina^tc''.  A'mi'cata'- 
nemu''tc  i'kwii'"*'.  'O'nin  a'awA'tawa"^tc  a'A''cAma'^tci  wInA'ga' 
a'  ki '  wimegumA"  kA '  tawi ''  t  c ' ' . 

Kikrciwi'se'nini''tc    a'na'gwawa'^tc''.      A'Anemoma''tc     ugwi'sa'- 
wawAn"''.      A'A'nema''tcimu''tc    a''cawi''tc    i'kwii'w    a'cikctemagi'- 

25  ta'a'^tc''.  'O'nipi,  "MA'nima'  kl'nA  ya'tuge  wa'^tcipwawine''senAgwe 
niA'nA  kegwi"senanA,  a'('ima'netowi''tci  me'to'^'tci,  wraiya'aiya'^tci'- 
moyAni  I'ni  wa'^'tc  i'ca'wiyiigwetug'"'',"  a''ina'*tc  u'wiWAn"''. 

O'ni  no'mAge  pe'ku'tanig  iya"  a''pyawa''tci  wigiya'pe'klgi  watA'- 
gi'su'^tc''.  A'pwawiga'mega'''tcimu''tc''. 
30  Wa'pAnig  a'na'wawa'^tci  wa'se'mitcig'''".  Na'kA''^tci  wa'pAnig 
a'ke''tcimai'y6wa''tci  watane"sitcig''''.  A'a'^tci'mo'e'^tci  mawi: 
"Ki'cima'kinApyiina'p  agwi'ga'i  kago'i'ca'wi'^tcin'''',"  a''ine'^tc''. 
'Ini'megu  a"ki'ciponwawage"siwa''tc''.  Watane''sitcig  ii'mi'catane'- 
mowa"^tc'". 

35     O'nip  a'wapi'a^tci'a''tci'mo"e''tci  me'ce'megona'    a"cawi<'tc''   wa- 

''tcina'sa''tci'ga'  a'a"'tcimu<*tci'megu. 
O'ninin    ugwi'sii'wawAn    a'na'u'sa''ini''tc'',    a'na'otani'^tciyuga"''. 

i\."pe'cegwane'mawa''tci    me'to'sane'niwAg''''.     N^'kA'^'tc    il'wi'cige- 

'sini'^tcimeg    uwT'*tcikwiye''sa'a'ipi,   'a'gwi    na'imyanawi'e'gutcin°''. 
40Na'Ana's5wA'pinA      k\vi}'e"sa'      agwiga'wi'nApi      na'imiga'ti''tcini; 

ca'cki'megu   'a'a'nA'su'^tc   a'cimAtagwa'netAg'''';   na'kA'pi   'agwine- 


MiciiELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  49 

Many  of  those  Sioux,  they  say,  who  were  chasing  the  woman  were 
killed  (by  these  buffaloes) .  They  (the  Sioux) ,  it  is  said,  returned  from 
there. 

The  woman  vacillated  in  getting  up.  Tliey  say  she  only  covered 
her  face  while  she  was  suckling  her  little  son. 

Soon  she  fell  asleep  again.  Now  it  is  said  she  woke  up  early  in  the 
morning.  They  (the  woman  and  child)  were  lying  there  all  alone. 
Then  she  started  out  cjuite  aimlessly.  Then  she  watched  closely. 
She  went  through  the  forest  in  the  day  time. 

She  was  being  diligently  searched  from  where  she  came.  Her 
husband  fasted.  And  it  is  said  he  who  had  her  for  wife  was  told: 
"Well,  you  will  see  your  wife  to-morrow,"  so  he  was  told.  "But  just 
as  soon  as  you  wake  up  you  must  go  toward  the  place  of  the  noonday 
sky  (i.  e.,  south).  Wherever  you  are  at  noon  is  where  you  will  see 
her.  But  you  must  take  (some  food)  for  her  to  eat,  for  she  is  very 
hungry,"  he  was  told  in  a  dream. 

He  started  out  very  early  in  the  morning  after  bundling  up  some 
meat.  Now  it  is  said  while  he  was  walking  along,  when  it  was  almost 
noon,  he  saw  a  creek  by  a  forest.  He  went  over  to  it  and,  it  is  said, 
reached  it  just  at  noon  time.  Just  as  he  entered  the  forest  he  saw 
her  sitting  there,  but  he  was  not  seen. 

"Well,  old  woman,  I  have  found  you,"  he  said  to  her.  The  woman 
felt  very  happy.  Then  he  gave  her  the  food  which  he  took  to  her  to 
eat.     He  himself  was  yet  fasting  during  this  time. 

After  she  ate,  then  they  started  out.  She  carried  their  little  son  on 
her  back.  On  the  way  the  woman  told  what  had  happened  to  her 
and  how  sad  she  felt.  Then  it  is  said,  "Well,  this  probably  was  the 
reason  why  they  did  not  slay  you  and  this  son  of  ours,  because  he  is 
the  same  as  a  manitou,  and  so  that  you  might  often  relate  the  story; 
that  is  why  that  happened  to  you,"  he  said  to  his  wife. 

Early  in  the  evening  they  arrived  at  the  wickiups,  from  where  she 
was  lost.     She  did  not  relate  her  narrative. 

The  next  day  they  whose  daughter-in-law  she  was  saw  her.  Like- 
wise the  next  day  the  parents  of  the  daughter  wept  very  hard. 
Some  person  went  over  to  tell  them:  "She  has  been  brought  and 
nothing  is  the  matter  with  her,"  they  were  told.  They  stopped 
crying  at  once.  The  parents  of  the  daughter  were  very  happy 
over  it. 

Then  it  is  she  began  to  tell  all  that  had  happened  to  her,  and  she 
narrated  why  she  was  saved. 

At  this  time  their  little  son  had  learned  to  walk,  and  had  learned 
to  crawl.  The  people  were  very  fond  of  him.  Moreover,  though  his 
fellow-boys  were  very  strong,  he  was  never  overpowered.  This  boy, 
it  is  said,  was  very  fond  of  wrestling,  but  never  would  fight;  he  was 
only  fond  of  wrestling;  and  he  never  went  away.     He  staid  at  home 


50  ORIGIN   OF   THE   WHITE   BUFFALO   DANCE.  [eth.  ann.  40. 

guta"i  na'i"a''tcin°''.  Aiyanlwe'megu  a'kakl'wita''tc  a'uwl'- 
giwa'^tc''.  Mi'ckutA'  'a'nawanik\vlye"sa"a.'i'*tc''.  'A'a'pe'^tcima'- 
nani^'tci  kwiye''sa'a"i  wi''tcano'megu''tc'.  "O'nip  ayi'g  i'cksv'a''sa'a 
'a'wawI^tcano'megu''tc''.  A'mamenwI'*tcanotA'maga'*tc  Ape'iio' 
5a'pwawina'imai}'6"taga'*tc''.  Negu'tipi  pe'ki'megu  a'uwl"kani- 
''tci  kwIye'^sa'An"'",  neguti'na'  i'ckwa'sa'An  a'uwl''kani''tc''. 

I'nipi  pe''k  a'cim"cwi'a''tc  uwi"kana"i,  me'so'tiiwe  wlnApi'mcg 

Ane"ka'''tci'a'^*\        Cewa'n      i'nip      i'cinrcwipe'kinenepa'wuti''tc''. 

Na."kA     wi'n      a'tepa'negu'^tc''.       A'A'sipi'megutcawA'pi'tcigi<'tci'i 

10  tepil'negu''tc'',  wI'nA    na''kA''tc    a"te'pana"^tc''.      MA'kwa''tci'megu 

a'witcano'megu'^tc''. 

'O'nipi      kAbo'tw      a'a'kwAmAtA'mini''tc      I'nin      i'ck\va"sa'Ani 
pe'ki'megu        'a'ke'tci'a'kwAmAtA'mini'^tc''.  "Mama'^tcigi'megu 

wl'ne'po'P"^',"      'a'cita"awa'^tci    watane''sitcig'''".  WinAga''InA, 

15"Agwini'kA'niegu    ma'pya'^tcini    nI"kAn'"'',"     'a"ina<*tc  ugya'n"''. 
"Na'i',     'Ana"e,     ma'wiwapAmi    ni''kan°''',"'    'a''ina''tc    ugyii'n"''. 
"Na'i',  'Ana''e,  ma'wiwapAmi  nl'"  kan"*",''  'a'"ina<*tc  ugya'n"''. 
I'tep  a'a"'tc  i'kwa'"*'. 

Ci'!  Pe'ki''tca''megu  winAga''ayI'gi  I'n  i'ckAva''sa''^'.     "Ana"e,  ma- 

20wa'*tcimo''i     mka'n^".       Nl'ke'ka'nemegwA,    a'kAtawinepo'iyan"'". 

Ca"cki  kAna'"i  nl'ke'ka'nemcgw  a'ca'wiyan"'","  a"ina'*tc  ug.ya'n"'". 

Ite'pa'a''tc''.     KwiyeiiA'mogu    tca'wina'    a'mawi'Ano'kane'gowa''tc 

uni''tcane''swawa'''.     Kwiye'sa''A    ki'cino'mAgena'gwani''tc    ugya'- 

n"'',  'a'pya''tcipIti'gani'^tcuwI''kanAnugya'na'a''tci'moni'^tc'":  "Pe'- 

25 'ki  wInA'meg5ni'yA  ki'ka'nA  kenAtawa'nemeg^\'A,  Ini'megu  a'kAta- 

wine'po'i"*tc".    Kara  wl'ke'ka'nemi'^tc'',  'kete'gwA'^tca"  "  a"ini'^tc'". 

InagA'na'ka<'tc'',  "Ya'  wa'na'i,  a'kwAmAtAmo'wAnan"'' !     Kekwi- 

nome'gwaiyowe  ki'ka'nA,"  a''ine''tc  i'ckwa'sa''^'. 

Oni'pinA  kw-iye'sa"A"  sa'sa'si'megu  ugya'n  a'^pyani'^tc''.     "Cina'- 

30gwA,   negwl''i,  ki'ka'nA  pe'ki'megon  a'kAtawine'po'i'^tc''.     Magwii'- 

'megu    a'gwi    wi'wapAne'mi'^tcini    kl'kanA,   negvvi"''.     I'ni    wa'^tci 

wltA'monan"'',  magwa''e  wi''nawu'k''  'i'ci'ta'a"^',"  a''ina'^tc  u'gwi- 

sAn°'". 

OnlnA  kwI'ye'sa'A,  "Mrke'^tci'A'ge  ni'kA  "ami'eina'sa"a'wAgan°'"," 

35a'"ina'*te  ugya'n"'". 

O'n  o"sAn'"',  "Ku''tcimeguml'ke<'tci'i,"  a"igu<'tc'".     ""Au',"  a'i'- 
ciwa"'tc''. 

Inip  a"nategi  nata'winon"''.     A'krmA"e>^tci  wape'ckikupi^tcine'- 
nu'son    a"tA"cikAkAn6'netI<'tc''.      Ke'tcine'e'megu    'a'wa'pAme'^tc''. 
40A'me"ckwini'g\vani'^tc  a'me'ckwiwl'niini'^tc''. 

Mama'^tcigi'megu  'a''nawu''tci  a'mi'negu''tciga'i  nata'winon"''. 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  51 

all  the  time.  He  was  a  very  good  looking  boy.  There  was  a  great 
crowd  of  boys  there  all  the  time,  who  were  playing  with  him.  And 
also  the  girls  would  play  with  him.  He  would  always  play  with  the 
children  nicely  and  never  make  them  cry.  He  was  a  very  close 
friend  to  one  boy,  it  is  said,  and  to  one  girl. 

It  is  said  that  these  were  the  only  two  close  friends  he  had,  although 
he  associated  with  all.  But  these  two  were  the  only  ones  with  whom 
he  slept  in  turns.  And  he  was  loved  by  them.  He  was  loved  by 
all  those  the  same  age  as  himself,  and  he  loved  them.  They  would 
plrty  with  him  c[uietly. 

And  then  soon,  that  girl  was  taken  very  sick.  "She  surely  will 
die,"  thought  they  whose  daughter  she  was.  And  as  for  that  boy, 
"Why,  my  friend  has  not  come  yet,"  he  said  to  his  mother.  "Now, 
mother,  go  over  and  see  my  friend,"  he  said  to  his  mother. 


The  woman  went  over  there. 

Behold !  The  girl  was  very  anxious  for  him.  "Mother,  go  over  and 
tell  my  friend.  I  wish  him  to  know  that  I  am  almost  dead.  Only 
let  him  know  how  I  am,"  she  said  to  her  mother.  So  she  went  over 
there.  They  were  both  ordered  by  their  children  at  the  saane  time. 
After  the  boy's  mother  had  gone  for  a  short  time,  his  friend's  mother 
came  and  reported:  "Your  friend  wants  to  see  you  very  badly,  for 
she  is  almost  dead.  She  truly  said  of  you,  'so  he'll  only  know  how  I 
am,' "  she  said. 

And  j^onder  (girl  was  told),  "Oh  my,  you  have  been  sick!  Your 
friend  has  been  longing  to  see  you,"  the  girl  was  told. 

And  the  boy's  mother  at  once  returned.  "Well,  my  son,  your 
friend  is  almost  dead.  Your  friend  will  probably  not  live  till  morn- 
ing, my  son.  This  is  the  reason  why  I  tell  you,  she  may  want  to  see 
you,"  she  said  to  her  son. 

Then  that  boy  (said),  "If  I  were  to  doctor  her,  I  wonder  if  I  could 
cure  her,"  is  what  he  said  to  his  mother. 

And  he  was  told  by  his  father,  "Do  try  to  doctor  her."  "All 
right,"  he  answered. 

Then  he  went  away  to  get  some  medicine.  And  he  was  secretly 
seen  talking  with  a  white  buffalo.  He  was  seen  only  a  little  ways 
off.     It  had  red  eyes  and  red  horns. 

Surely  he  was  seen  when  he  was  given  some  medicine. 


52  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ANN.  40. 

I'nip  InA  kwi'ye'sa"  ite'p  a'a''tci  kwiyenA'megu  a'pAnate''sini''tc 
uwi''kanAn''''.  SA'sAgagi'megu  a'na'moni''tc''.  "A'ki'cimegumai'- 
yowa^'tci  wanl''tcane''sitcig''''.  O'n  I'nA  kwi'ye'sa'A  nepi'g  a'Aga'- 
witCApo'genAgi  nata'winon"''.  Ki'citcApo'genAgi  mi'gunAn  ii'tcApS'- 
5gena''tc''.  A'napA'no'wa^'tci  me'cena'meg''"'.  A'ne'kenA'mawa- 
''tc'".  Ki'cipA'kunA'mawa''tc'',  tcA'tcAtApi  'a'na'moni''tc''.  O'nip 
Ane'ki"  a'me'na'a'^tc''.  KAbotwe'megu  naya'p  a'inanAglgwa'- 
ckani^'tc''.  KAbo'tw  anii'gwinig  a'ke'kanetA'mini''tc''.  "  Inigu'- 
megu  wi"na"sa'^tc'V'  a'i"ciwa'^tci  kwI'ye'sa"'*^". 

10     A"menwina'wa'a''tci  wani'^tcane'si'ni'^tci''"      "MAni'megu  wi'me'- 

nAme'na'iig'''''''.      NyiiVuguni'    ca"cki    krme'na'ap"^**^'.         Cewii'n 

aiyane'ki'i'megu  ki'i'cime'na'apwA,  ka'tA  ma'ne.     Wi'na'sa'wA  ku- 

■^tc'",  In  a'ine'nAgowe,"  a'i'ciwa'^tci  kwi'ye'sa"^". 

Onipi'megu  'a'wapine'nawu'^tc  I'nin  a'kAkAn6'netI''tci  wape'ckiku- 

IS'pi^'tcine'nu'son'''".  Ke'tcinegii'ipimega'pe'  a'na'wawa''tc  ancminii'- 
watcig'''".     Kago"megu  a'ina'neme'^tc''. 

On'  inigi  wate'ckwa'sa'e'mitcig  I'nin  a'wA'^tca'"awa''tc  I'nini  kwlye'- 
'sii'An"''.  "Uwlya''si  mA'ni  wi'ml'^tciyAn"'',''  a'i'nawa''tc'".  O'ni, 
"Agwi'kAnagwA;  peniiwAgi'mAtA,"    a'i'gowa'^tc''. 

20  Oni''tca"ipi  na"kA  a"cl'ca'*tci  nenl'w  a'pe'na'ka^'tc''.  Mane'megu 
a''ne'sa''tci  pena'wa'"'.     A'wA''tca"awa''tc'". 

Inip  I'nA  kwi'ye'sa'A  kA'nakA'nawi'^tc''.  "Na'i',  nl'ka'nA  nl'wi'- 
'pumawA  katemi'nawitA  wape'cke'si'tA  ku'pi'^tci'nenu's^-''.  I'nA- 
■^tca'i    wrwi'pumAga,"    a'i'cikA'nawi'^tc''.      Ni'kanAgi''tca''i    nl'wi- 

25 'pu'megog'''',"  a'i''*tc''.  O'nipi  kvva'ye'sa'a"  Ini'meg  a'kiwinAto'- 
meme'^tc'';  o'sAniga'"megu  'a'An5''kana'*tci  wrkIwinAto'mani''tc''. 
Cewa'n  a'gwipi,  "Wl'seninu,"  i'na'-tcin  o'sA'n"''.  Ca''ck  a'A'pi'A'- 
pini'^tc''. 

Krciwrse'ni\va''tci  na'kA'megu  'I'nA  kna'ye'sa'  a'a'''tcimu''tc'': — 

30"Na"I'  m'ka'netig'"'',  niA'nA  kl'ka'nenanA  newA'^tca'egwA. 
A'ketemi'nawAg  I'ni  wa'*tciwA'<*tca"i'^tc''.  Ke'tenA'^tca'i  ta'pi'awA 
nene'kanemi'ni'^tcinimane'towAnugimawine'nuson'"'',"  a'"ciwa''tc''. 
"  "I'ni''tca'  niA'ni  wi'u''tcimenwinavva'cka'gw'iyAgwe  mA'ni  wl'se'- 
niweni,    wuiA    ma'netowA    ke'tcinawi'megu    a'wI''pumAgwe    nane- 

35  'ka'nemit*'.  Ma'A'ni  na''kA''tci  wa''tca'i'ni'*tcin  I'n  a'cimemvinawa'- 
'egu^'tc'',  a'kwane'ma''tcin  a'A"cAme'*tc''.  Wl'naiyo  I'ni'  a'kwit'- 
nemawA  pena'wa''".  Tani''tca"i  wri'cipwawinene'kinawa''egu''tci 
wa''tca'i'ni''tcini  ?  Wl'nene'kinawa'egwA'megu  wl'manirnawinawa- 
'egwA'^tca"''.     Kina'nA  na'kA^'tc  Ini'megu  wI'i'cina'wa'Agwe  wi'nA 

40ina'neto^^'."  "  I'ni ''tea' i  wI'pe'nope'noyAg'""'',  'a'neni'wiyAne," 
a'i'tlwa''tci  kwi'ye'sa' Ag""''.     'A'pe'nope'nowa''tc''. 

A'mrcata'nemu"'tei  wa'gwi'sit*'.  A'na'gwawa"*tc  a'Anemi- 
wl'tama'^tc  u'gwi'sAn"''.  O'nipi,  "'An6"se,"  'a'"igu''tc'',  "neme'- 
'ta'A^'tcai    krA"ci'tawi,    pe'ki'megu     kl'wawe'ni'tawi     wl'ume'ta'- 


MICHELSON.]  ORIGIN   OF    THE   WHITE   BUFFALO   DANCE.  53 

Then  that  boy,  it  is  said,  went  there  just  when  his  friend  became 
unconscious.  She  was  just  barely  breathing.  And  they,  whose 
daughter  she  was,  had  already  wept.  Then  the  boy  barely  dipped 
the  medicine  into  some  water.  After  dipping  it  in,  then  he  dipped 
a  feather  in  it.  Then  he  pushed  the  feather  into  her  mouth.  He 
pushed  the  whole  length  of  it  in.  After  pulling  it  out,  then  she 
breathed  regularly.  Then  he  made  her  drink  a  little  of  it.  Soon  her 
eyes  turned  to  their  natural  shape.  Soon  in  the  evening  she  came  to 
her  consciousness.     "She  will  immediately  be  well,"  the  boy  said. 

He  gladdened  them  whose  daughter  she  was.  "You  give  her  this 
to  drink  constantly.  Only  four  days  shall  you. give  her  (this)  to 
drink.  But  give  her  only  a  little  at  a  time,  don't  give  her  much. 
She  will  be  cured,  is  what  I  say  to  you,"  the  boy  said. 

From  that  time  on,  it  is  said,  they  recognized  that  he  was  always 
talking  with  that  white  buffalo.  Those  who  continued  to  see  him 
always  saw  him  very  close  by.     He  was  suspected  in  some  way. 

Now  the  parents  of  the  gu-1  cooked  a  meal  for  the  boy.  "We  have 
some  meat  here  for  you  to  eat,"  they  told  him.  "Notatall;  I  would 
prefer  turkey,"  they  were  told. 

And  then,  it  is  said,  the  man  again  went  out  hunting  for  turkey. 
He  killed  many  turkeys.     Then  they  cooked  a  meal  for  him. 

Then  it  is  said  that  boy  gave  a  speech.  "  Now,  I  shall  eat  with  my 
friend,  the  white  l)uffalo,  who  blessed  me.  It  is  he  with  whom  I  shall 
eat,"  he  said  in  his  speech.  "My  friends  shall  eat  with  me,"  he  said. 
Then  boys  were  being  called  to  come ;  and  he  ordered  his  own  father 
to  call  them  to  come.  But  it  is  said  he  did  not  say  to  his  father 
"Eat."     He  merely  kept  sitting  there. 

After  they  had  eaten  the  boy  gave  another  speech:  "Now,  my 
friends,  our  friend  here  has  cooked  this  feast  for  me.  Because  I  have 
blessed  her  is  the  reason  why  she  has  cooked  for  me.  To  be  sui-e,  she 
has  pleased  the  manitou  who  thinks  of  me,  the  Buffalo  chief,"  he 
said  to  them.  "  So  that  is  why  this  food  will  have  a  good  effect  on  us, 
because  we  are  feasting  personally  with  the  manitou  who  thinks  of  me. 
Moreover,  this  is  the  way  he  has  been  gladdened  by  one  who  cooked 
for  me,  namely,  by  feeding  the  one  he  thinks  most  of.  For  he  thinks 
a  great  deal  of  those  turkeys.  Verily  how  shall  he  not  be  made 
mindful  by  the  one  who  cooked  for  me  ?  He  will  be  made  mindful  and 
he  will  be  made  to  realize  thereby.  Moreover,  we  shall  make  the 
manitou  feel  the  same  way."  "  Verily  now  we  must  go  to  our  respec- 
tive homes,  you  who  are  men  folks,"  the  boys  said  to  each  other. 
Then  they  went  to  their  homes. 

The  father  was  very  proud  of  his  son.  When  they  went  home  he 
went  along  with  liis  son.  And  then,  "Father,"  he  was  told,  "make 
me  a  bow,  and  make  a  very  fancy  bow  for  me  to  have,"  he  said  to  his 


54  ORIGIN    OF   THE   WHITE   BUFFALO   DANCE.  [eth.  axn.  40. 

'ADiAgA,"  "a''ina''tc  5"sAn°''.  "Na'kA'''tc  A'ca'tfAiii,  nliiA'megu 
wl'nanini  ni'nA'tuna'A  wi'utA'cati'emetA'manin"''.  KrwItAmo'nogu- 
''tci  wrA'ci'ta'wivAn  i'nin  A'ca'ti'Ani  wi"aiyo'aiyo'yanin°'',"  a''ina"^tc 
o"sAn°''.  "'Au',"  "a'ine^tciga"meg''"'. 
5  Oni'p  IDA  kwi'ye'sa'A  ki'ci"tawu''tc  ume''ta'An°'',  "Nya'wugiini 
ni'"A"cen''"V'  a''ina''tc  o''sAn°''.  "Nyawugu'nagA'ke,  'I'ni 
■V7i''pyaiyan'''","  a'ina'*tc''.     "'Au'/'  a''igu'*tc''. 

O'nip  a"nawu''tci'megu  a'ki'okape'kjv'tenigi  wil/'^tci  keta''ckanigi 
ne'p     a'Anemi'cipi'tiga''tc'".       A'plti'gawa<*tci     mane'towAn     I'na'i 

10a"awi'ni<*tcin°''.  Ke'tenA'megu  nyawugunagA'tenig  a"pyani'*tc'". 
A'kT'cagu'^tf'iwawene'tenig  A'ca'tl'Ani  nya'wi  "a'pya'toni''tc''. 
A'a'''tcimu''tc'':  "MAnA''kApi  Pi'gi'tAnwi,  'a'matai'yagwani 
Miisi'sipo'gipi  wrma'wi'otawe'niyAg'^"^'.  "I'nipi  wi'tA'cimenwipe- 
ma'te'siyAgwe,"    a"ini''tc''.      "'Tnigii/'ipi    wi'tA'ciketeketcminawe'- 

15"siyAgwe.  Aiyo''  a'gwi  ke'kiinetAma'nini  wf ke'tciketeketemino'- 
nAgwe  wi'nA  ma'netoW*".  I'ni  wI'nA  lya"  pyai'yAgw  ina"megu 
wI''awiwA  tca'gi  kjigo"'  wI'Anemiml'nenAgwA  ma'netow"'^'. 
Agwiga''neguti  wi'mi'na''tcin°'',  me'sotawe'meg'*'''.  WrAnemiml'- 
nawA  me'to'sa'neniwa''".    Ninaiyo'  aiyo'"mAni  ninA'megu  neta'pinat 

20AVa'ti"An°'',  ke'nemap  u'wiya'  ami'cinatati"sugwan°''.  Miigwa'- 
'megu  wi'n  awi't*',  A'sa'mimAgimI''ckawinagwA'tw  A'ckwata'm'"''. 
I'ni  wi'nA  me'ce'megu  wI"nategA  wi'na'twA  kiigo"'".  I'n  ana^tci'- 
mo'lg"*''.  I'ni  me"teno'  a'tA'ciwa'saya'piyan"'',"  a"ina'*tci 
me'to'siine'niwa''". 

25  O'n  Inigi  me'to'sane'niwAg  a'pwawike'kanetA'mowa'^tc  I'nini  "I'ni 
ji'cite'kataiii'gwa'ini  Pi'gi'tAnwi  na"kA^tci  Ma'si"sIpo"''';  a'pwawi'- 
meguke'kanetA'mowa''tc''.  O'nipi  mecla''sugunagA'tenig'''',  "Ci! 
tani'yatug  a'cipwawike'kanetAma'gwe,"  a"ina''tc'".  "Winwa'wA 
ma'netowAg  I'n  a"cike'kanetA'mowa<'tc  a'cite'ka'tilnig''''.     Ke'tenA'- 

30ma''".  I'ni'^tca'i  na'kA'''tc  I'tepi  wl''aiyani  ma'netonag'''',  I'ni 
wi"mmawe"siyan  I'nin  I'ni  a'cite'kata'gwa'ini  ni'mamlnawinA'na- 
tu'c^".  Cewa'n  Ini'megu  ne''ki  wrina'teyan"'';  nl'nyawuguna't®"," 
a'i'^tc  inA  kwl'ye'sa"'^". 

I'nimegu    "a'i'cawi''tc''.      A'nagwa'^tci     nayapi'megu     a'mawi'u- 

35  ^tcipi'tiga''tc'".  O'nipi  pya'ya''tc'',  a''p3^ato"'tc  a'Xnemipyii'a'tanig 
ame'ckupya'a'tiinig  5'ni  ne'gut  a'A'ckipAgipyii'a'tanig''''.  Ma'A'n 
a'inepya'a'tagini,"  a"ina'*tc  o'"sAn°''.     "KrwapAto'nawAg'"'"." 

O'nip    a'mawA''*tciwa'^tci    m5'cAgi'megu'u    ne'niwAg''''.       'A'a'- 
"^tcimu''tci      kwi'ye'sii"^",      "Na'i,      i'n      a'kl'cimamlnawe"siyan°''. 

40 Ma" A 'ni ''tea"  anepya'a'tagini;  mA'ni  Pi'gi'tAn"'",  mA'ni  Ma"si'"slp5w 
A"ckipAgipya'"atag'"'.  Ke"tcinawi'megu  niA'ni  keniita'pwA  wlnwa'- 
WA  mane'towAgi  ki'cipya'A'mowa''tc''.    A'gwi  ni'nA  mA'ni  kl'cipya- 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  55 

father.  ''And  the  arrowheads,  I'll  seek  them  so  I  may  have  arrow- 
heads. I'll  tell  you  just  how  you  should  make  the  arrowheads  for  me, 
which  I  shall  use,"  he  said  to  his  father.  ''All  right,"  he  was 
answered  willingly. 

And  after  the  bow  was  made  for  the  boy,  ''  I  shall  be  gone  for  four 
days,"  he  said  to  his  father.  ''  In  four  days  I  will  come  back,"  he  said 
to  him.     ''All  right,"  he  was  answered. 

And  then  he  was  actually  seen  going  into  a  cliff  from  whence  water 
was  shooting  out.  He  went  in  to  visit  a  manitou  who  was  there.  To 
be  sure  he  came  back  after  four  days.  He  brought  four  very  fine 
arrowheads.  Then  he  narrated:  ''It  is  said,  we  must  go  yonder, 
wherever  Missouri  joins  the  Mississippi,  to  make  our  town.  It  is  said 
at  that  place  is  where  we  shall  live  healthily,"  he  said.  "It  is  said 
at  that  place  is  where  we  will  be  blessed.  At  this  place,  I  do  not 
know  that  the  manitou  will  bless  us  very  much.  But  when  we  come 
to  that  place,  there  will  be  a  manitou  who  will  give  us  everything. 
He  shall  not  only  give  it  to  one  person,  but  (shall  give  it  to)  all.  He 
will  continue  to  give  it  to  the  people.  Now  right  here  I  have  been 
over  personally  to  get  these  arrowheads,  although  I  do  not  know  if 
there  is  any  person  who  could  get  them  for  himself.  Very  probably 
he  could  not,  for  the  door  looks  too  strong.  But  at  that  place,  any- 
one at  all  could  get  something.  That  has  been  told  to  me.  And  at 
that  place  alone  is  where  I  can  see  a  light,"  he  told  the  people. 

And  the  people  did  not  know  what  things  were  called  Missouri  and 
Mississippi  River;  they  did  not  know  what  they  were.  And  then  it  is 
said  in  ten  days,  "  I  declare!  how  can  it  be  that  you  don't  know  them," 
he  said  to  them.  "The  manitous  themselves  know  them  to  be  called 
by  those  names.  It  is  surely  so.  Well,  I'll  go  again  to  the  place  of 
the  manitous,  and  I  will  be  diligent  to  inquire  very  closelj^  what  things 
are  called  that.  But  I  will  be  gone  again  the  same  length  of  time;  I 
will  be  gone  four  days,"  said  that  boy. 

He  did  just  so.  He  went  away,  going  into  the  same  place.  Then, 
it  is  said,  when  he  came  back,  he  brought  with  him  a  diagram  painted 
in  red  and  one  painted  in  green.  "  Here  are  these  diagrams,"  he  said 
to  his  father.     "You  show  them  to  them." 

Then,  it  is  said,  only  the  men  gathered.  The  boy  spoke,  '"Now,  I 
have  been  diligent  in  this.  Here  they  are  written  out;  here  is  the 
Missouri,  and  here  is  the  Mississippi  River  drawn  in  green.  You 
personally  see  these  which  the  manitous  themselves  di-ew.  I  did  not 
draw  this. 


56  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ann.  40. 

"Winwa'wA  mane'towAgi  namA''kAmig  ana'pitcigi  mA'ni  'a'cike- 
'kanetA'mowa''tc  a'cite'ka'tanig'''".  Winwa'wA  mA'ni  'a'cite'katA'- 
mowa'^tc'".  Aiyo'tca"  mA'n  a'ma'taiyag'''',  a'tA'cimenwipeniate'- 
'siyAgwe  iietA'cike'ka'netA  ni'n"^'.  Winwa'w  aiyo'"a'nemi'Apitcigi 
5wa''tcike'ka'netAman°''.  Tcagipi'megu  wi'A'nemi'aiyoyAgwe  tcagi'- 
megu  wi'Anemi'ciga'imi'''tciyAgwe;  nete'cike'ka'netA,"  a"ina''tci 
me'to'siine'niwa'". 

Ane't     a'tapwa"tagu''tc'';      ane't     a"anwa''tagu''tc''.       AtietApi 

'i'nimegu  'a"wi'ca"ckawa'*tc  ite'pi  wi'inu'tawa''tc''.    AnetAga"i,  "  "O, 

lOnagwago'megu      tA'swi     wi'vvAnimeno'wagvvan"''.        'Ite'p      i'a'gu 

ki'mawimenwimenwime' to'saneniwi'pwA ;       iiina'nAku'wInA       "aiie- 

'ane'tA  nekwaiya'ci'megu'i'cime'to'saneni'wipenA,"  a'i'yowa''tc''. 

A'ami'e'tiwa^tc'';       tcawitA'swi'megu       a'A''ckwiwa'^tc''.       "O'n 
A'ckA"*tc     a''ckwltcigi     Wi"sA''ka"An     a"pyani'*tc''.      "KA'ci'^tca" 

15kete"cawi'pwA  ne"ci"sa''etig  a'pwavvi'Itepi"aiyagw'e  ?  Itepi'  'i'a'go; 
''aiyo''ka"i  ni'a'wipenA,'  i'cita''ayagwe,  'aiyo''megu  ki'awi''awi'pwA, 
aiyo"megu  kl'tA'citcagi'ego'wawAg  A"ca'Ag''''.  Agwimo'tci'neguti 
wrA'ckwi'e'nagwin"'".  I'ni  'aiy6''megu  wi'a'wi'a'wiyagvve  ?  A'gwi 
neguta''i  wi'ai'yiigwini  ?     NinAga''megu  i'ni   "Itepi"aiyan°'V'   a'i'- 

20gowa'*tci  Wi"sA''ka'An'''',  a  na'gvvani''tc''. 

A'wlta'mawa'^tc'';    a'raa'nawa'^tc'',  'agwipu'wiyii'  a'Ackwi^'tcin"'". 
Kegime'si'megu  a'awAne'gowa'^tci  Wi'sA''ka'An°''. 

"A'gwi    wi'n  I'nA  kwI'ye'sa'A  wawAnaneme'nagwini  wl'i'ca'wi- 
y^gkwe'.     j'jjj     wa''tcipwawikag6"megu'i'cikrki'ki'menAg'"''"''.     Kin- 

25 wawA'megu  niA'ni  ketemagi't6''kago'A  kl'yawa"''.  Mo'tci'megu 
iya'i"pyaiyagwe  wi'sA'nAgAt'''".  Me'nwi  kegime'siwlta'mago''^". 
Pe'ki'megu  wiiwe'nete'sA  ki'yawawi  pwawi'anwa'ta'wago'-^'.  Inugi 
yo'  Winwa'wA  ki'cimeguwiipina'natogi  wi'uta'ine'miwa'^tc':  ki'natA'- 
mawapw  Tya''i  pyaiya'g'""'^'.    'Wa'nA,  niA'ni!'  ki'i'ci'ta'ap"*'. 

30  "I'niyow  a'wItA'moiiAgwe  menwi;  ini'megu  a'cikegime'sinag- 
wai'yago'A  pe'ki'megu  keteketemi'nonwa'sA  ma'netowAg""".  I'nugi 
wi'nA  kewitAma'guwawA  wi'i'ci''tca'iketeketeminawe"siyag'''''''.  "O 
me'ceg  a'gwi,  pe'ki  winA'megu  niAnetowi'**'.  Mo'tci'megu  ni'nA 
iya'"i    wi'pyane'nAgow    awi'tA    wawAna'nemi's*';     neki'ci'meguke- 

35kaneme'gotug''^'.    AwitA'megu  wawAna'nemi's*",''  a'"ina''tc''. 

'O'n  i'uA  kwi'ye'sa"  a'a''*tcimu''tc'':  "Wi'"pyawAg  i'niyag  a"ckwi- 

tcig'''";    Wi"sA''ka"Ani  wi'pya'^tciwita'megog'''',   cewa'n  i'ni   wI'sa'- 

uAgA'k  aiyo"  a'aiyAgwe  ma'netow  a''awi'^tc''.    Agwi'  ca''cki  wi'mine'- 

nagwin"''.    Maui'  wi'i"cawi''tc''.    Uwiya''a'aiyiki'mi'napen  ini'megu 

40wi'i"cawi^tc'',  Aine"kwaiya''',  'a'sepA'naiya''',  cawemego'na'i  wiiwi- 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  57 

''They,  the  manitous,  who  look  into  the  underworld,  know  them  to 
be  called  by  these  names.  That  is  the  way  they  call  them.  Wliere 
this  river  forlcs  here  is  the  place  where  I  know  we  would  live  healthily. 
They  (the  manitous)  who  are  here,  are  how  I  came  to  know  this.  It 
is  said  we  will  be  able  to  fjet  everything  from  there  that  we  shall  use 
and  eat;  such  is  my  knowledge  thereof,"  he  said  to  the  people. 

By  some  he  was  believed  in;  and  by  some  he  was  not  believed  in. 
Some,  it  is  said,  were  very  anxious  to  move  there  at  once.  Some 
said,  "Oh,  go  on,  as  many  of  you,  that  want  him  to  fool  you.  Go 
there  to  be  always  good  people;  some  of  us  happen  to  have  lived 
too  long  as  we  have  been  living  (to  be  changed),"  they  said  among 
themselves. 

Then  they  moved;  half  of  them  stayed.  After  a  while  Wl'sA'ka"*^' 
came  to  those  who  stayed.  "What  is  the  matter,  my  uncles,*  that 
you  did  not  go  there  ?  Go  there;  and  if  you  think  '  we  will  stay  here,' 
you  may  always  stay  here,  and  the  Sioux  will  kill  you  all.  Not  a 
single  one  shall  be  saved  (from  the  slaughter) .  Are  you  now  always 
going  to  stay  here?  Are  you  not  going  anywhere?  I  am  going 
straight  there  now  myself,"  they  were  told  by  Wi'sA'ka"*',  and  he 
started  out. 

Then  they  went  with  him ;  there  was  a  large  number  of  them,  for 
it  is  said  no  one  stayed.     All  were  taken  by  Wi'sA'ka'*'. 

"The  boy  was  not  ignorant  of  what  would  happen  to  you;  that 
was  the  reason  why  he  did  not  at  all  insist  on  you  (going).  You 
indeed  would  have  made  your  lives  wretched.  It  will  even  be  hard 
when  you  get  there.  It  would  have  been  good  if  you  had  all  gone 
with  him.  Yom-  lives  would  be  beautiful  if  you  had  not  disbelieved 
him.  To-day  they  have  already  begun  to  get  things  to  wear:  you 
will  see  them  have  them  when  we  get  there.  You  will  think,  'Oh, 
this  is  the  place.'" 

"Tliat  was  the  good  message  he  delivered  to  you;  if  you  had  all 
gone,  the  manitous  would  have  greatly  blessed  each  one  of  you. 
As  it  is  now  he  will  instruct  you  how  each  one  of  you  will  be  greatly 
blessed.  Or  perhaps  he  will  not  do  it  himself,  although  he  is  a  power- 
ful manitou.  Tliat  I  am  bringing  you  there,  he  can  not  but  know; 
no  doubt  he  knows  it  already.  He  can  not  but  know  about  me,"  he 
told  them. 

And  the  boy  related  (to  the  others):  "The  people  who  remained 
are  coming;  Wi'sA'kii''^"  is  bringing  them,  but  then  it  will  be  difficult 
now  for  us  to  go  where  the  manitou  lives.  He  will  not  give  us 
freely.  This  is  what  he  will  do.  We  shall  have  to  give  him  some 
kind  of  skins  so  he  will  do  it,  such  as  beaver  skins,  raccoon  skins,  or 

1  Mother's  brothers.    Similarly  among  the  Prairie  Potawatomi  mortals  are  related  to  the  culture  hero  as 
mother's  brothers  and  sisters. 
3599°— 25t 5 


58  ORIGIN    or    THE    WHIT£    BUFFALO    DANCE.  [eth.  Axx.  40. 

'saiyiwa''inig''''.  Cewa'n  i'ni  wi'sAiiAge'  'siwa''tc''.  A'gwi  wi'wa'^tci- 
nowi'"Ag^vin  i'nig  A'me'kwAg'''',  lya"  ma'ne  ku''tc''.  Wi'sA'nAgAtwi 
wawi'saiyi'wa'ig'''".  Na'kA'^tci  wi'mrnenAgwe  •wi'sA'nAgAt''''. 
A'gwi  wil'ne'pe'ci  wi'ute'tcnA'mAgwin"''.  Na'kA''*tci  kago''mogu  wi- 
5'i"ci'i''cigen\vi  wi'Ane'Anemi''aiyAg'''"''.  Kago'tca''megu  wi'i'ci- 
'sA'nAgAf''.  'Inigigifi  wi'kepa'ku'ckAmo'nAgwigi,  pwawika'kAmi- 
tapwa'ta'witcig''''.  Ka'kAmi'ga'i  tapwa'tawrwate'e,  pe'ki'megu 
wawe'nete'sA;  a^v^tA'kag6''megu  wi'pe'tA'sA'gige's^',''  a"ina''tci 
me'to'sane'niwa'  I'nA  kwi'ye'sa*"'. 

10  Ke'te'nApi  kAbo'tw  a'po'nini''tc  uwl''kanwawa'''.  Wi'sA'kii'A'- 
ga'ineguta"  a'uwi'ge'i^'tc  a'wa'wAna'^tc''.  WA'*tca'c'tIwa'^tc''.  Wi- 
'sA'ka'A'ga'  a'kl\vawi'"seni'*tc  a'kiwa\vi'puma''tc  u"ci''sa'a''". 

'O'nipi  kAbo'tw  i'tep  a''awa'^tci  neno'tawAg''''.  Pema'owA'giyopi 
itep  a'"awa'*tc''.     Iya"megu  A'ci''tcipya'yawa''tc  a'ko'ka'wawa''tc'". 

15Negu't  a'pya'''tci"a'''tcirau''tc  a'ko'ka'sa'e'gowa''tci  ma'nptowAn 
a"oagwane'mowa''tc  a'pemctuna'mowa''tc'' ;  wi'pwawi''tca'ipimegu- 
kA'nawi''tc  u'wiya''*'.  "I'na'i  pema'o'wa'*tcin,  "  I'n  a'cinAtawane'- 
meiiAgwe,"  a'i''ciwa''tc  I'liA  pa"ci"A"ckepyat*'.  Witama''tci'i  wInA 
kegitci'mane'megu  a'A'cke'pyani'^tc'' ;  wlnA'megu  ne'ci''k  a''na'sa''tc 

20i'nA  neni''"*".  'O'nip  i'tep  a'yawa''tcin  I'na'i  tepina''i  pema'o'- 
wa^'tcin"'',  a'pwawimegukag5'ikAnA'wiwa<'tc''.  MA'kwa'''tc  a'pema'- 
'owa'^tc''.     Kl'cikunAgvvI'wa''tcini    me'ce'na'    a"wapikAna'wiwa''tc''. 

O'nip  A'ckA'<'tci  Wi'sA'kii''  a''ne'sa''tci  negut  a'se'pAnAii"''.  O'n 
a'mawA"cit5ni'gawa''tc''.     WinA'ga'i     Wi'sA'kii"     a'wi''^tcawa'^tc''. 

25  Iniga'"megu  i'ci'negut  a''ne'sa''tc  a"sepa'"a"An°''.  O'nipi  neno'- 
tawa''',  "KA'ciy5'  kl'nA  ki'inAgitA'nagdp'V  a'i'negu<'tc''.  "Ka- 
'cina'gwA,  inAni'*tca''megu  wi'inA'ginau''tci  tA'se'nwi  ketAga'- 
nowa^'tc  ini'megu  tA"swi  wi''mT"cigi  tA'se'nwi  ketAga'nowa''tc'V' 
a'i'^'tc'''.    A"na'gwawa''tc'',  a'wapa''owa''tc'";    kwI'ye'sa'A  na''i. 

30  O'nip  a''pyawa''tc  a'tA"ci'sA'sa"kwawe''tci  w"i'kAna'wiwe"'tc'". 
Inipi'megu  kAbo'twe  Wi'sA'ka''A,  "KA"cina'g\vA,  tatepiwana'ana'- 
oyAg'''"'',''  a'i''^tc''.  Iniga'ipi'megu  a'p6nike'kanetA'mowa''tc''. 
Ke'kanetA'mowa'^tci  piti'ge,  a'Api'A'piwa''tc  a'kegonAgA'piwa'^tc 
utci'manwag''''.    Iniya'A'ga'     utA'sa'wawa'     a'kwapagwA''soni''tc'". 

35Wl"sA'ka'  a''a'kwa''tc''.  "Wa'nA  niA'nA  mA'^tca'wa'im  a'tAci- 
"Anemiko'kako'ka"sa'atA  me'to'sa'neniwa'"'."  Iniyanega'i  tcl'- 
manAn  a'pemitepiki'ckagWA'tanigi  'a'Aneine'kwi''sanig'^''.  O'ni 
tcipaiyo'wi'cAn  aylgi'megua'pemiki'ckagwA'tiinig''''.  'A'peminawA'- 
tenAg    A'ckwane'ketiiwi     wa'sikine'ke'tanigi    Wi'sA'ka"*'.       A'pe'- 

40mamu''tc  I'nA  ma'neto"^",  a'nagAt6ne'"kawu'*tci  Pi'gi'tAn"''. 
Wi'"sA'ka'A  me"tawAg  a'Anemi'pa'u''tc''.  O'ni  ma'netowA  nepl'g 
a'Anemi"ci'sa''tc'".  A'kwa'pyanigi  Pi'gi'tAnw  a'tA'ci'sAganowa'- 
'so'a<»tci  Wi"sA"ka''''. 


MicHELsoN.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  59 

any  kind  of  furs.  But  then  those  beavers  will  be  hard  (for  us  to 
kill).  We  shall  not  easily  kill  those  beavers  though  there  are  many 
there.  Fur  will  be  difficult  (to  obtain).  And  the  fur  which  will  be 
given  to  us  will  be  hard  to  get.  We  shall  hardly  have  a  chance  to 
get  them.  And  always  something  will  happen  in  the  way  we  shall 
always  travel.  There  truly  will  be  something  difTicult  about  it. 
Those  are  the  ones  who  will  cause  this  for  us,  those  who  did  not 
straiglitway  agree  with  me  to  come.  If  they  had  straightway  agreed 
with  me  (to  come),  it  would  have  been  very  fine;  then  there  would 
not  have  been  any  trouble  at  all,"  that  boy  said  to  the  people. 

To  be  sure  their  friends  camped  soon.  Wl'sA'ka'*'  also  had  his 
wickiup-  someplace  there.  They  cooked  for  each  other.  Wi'sA'ka'*' 
also  went  around  where  they  were  feasting,  eating  with  his  uncles. 

And  then  soon  the  Indians  went  there.  It  is  said  that  they  paddled 
when  they  went  there.  When  they  were  near,  they  upset.  One 
person  came  and  told  that  they  were  upset  by  a  manitou  because 
they  were  not  desired  to  be  talking  as  they  were  going  along;  verily 
no  one  was  to  say  a  word,  it  is  said.  When  they  were  paddling  by 
there,  that  was  the  way  they  were  desired  to  do.  "Tliat  is  the  way 
he  wants  us  to  do,"  the  person  who  had  almost  drowned  said.  All 
whom  he  accompanied  were  drowned  with  the  canoe;  that  man  alone 
was  saved.  Then  it  is  said  whenever  they  went  there,  they  wouldn't 
say  a  word  when  they  paddled  by  there.  They  would  paddle  by 
there  quietly.     After  going  through  there,  they  would  begin  to  talk. 

And  then  later  on  Wl'sA'ka'"^'  killed  one  raccoon.  Then  they  went 
off  to  trade  it  off.  Wi'sA'ka'-*'  himself  went  along.  Tliat  was  the 
only  raccoon  he  killed.  And  then,  it  is  said,  "What  price  will  they 
give  you  for  it?"  he  was  asked  by  the  Indians.  "Well,  the  price  will 
be  according  to  the  number  of  stripes  it  has  on  its  tail ;  I  will  be  given 
the  number  of  stripes  it  has  on  its  tail,"  he  said.  And  they  started 
out,  they  began  to  paddle  away;  the  boy  went  along  also. 

Then  they  came  to  the  place  where  it  was  forbidden  to  talk.  Pretty 
soon  Wi'sA'ka''^'  said,  "Well,  whither  are  we  paddling?"  said  he. 
Then,  it  is  said,  at  once  they  became  unconscious.  When  they  came 
to  their  senses,  they  were  sitting  inside,  in  their  canoe.  Their  furs 
were  lying  around.  Wi'sA'ka'"'  became  angry.  "0,  it's  only  this 
foolish  fellow,  who  has  been  upsetting  the  people."  The  other 
canoes  were  lying  in  a  straight  line  upside  down.  And  skulls  were 
also  lying  cut  off  in  a  row.  Then  Wl'sA'kii'*'  picked  up  a  firestick 
which  had  been  made  sharp  at  the  point  by  burning.  The  manitou 
fled,  and  he  was  chased  along  the  Missouri  River.  Wi'sA'ka'*"  was 
running  on  the  bare  ground.  And  the  manitou  ran  under  the  water. 
Wi'sA'kii'*'  seized  his  tail  (when  they  came)  as  far  as  the  Missouri 
extends. 

'  The  vernacular  (taken  from  the  Indian)  for  "wigwam"  at  Tama. 


60  ORIGIM    OF    THE    WHITE    BUFFALO    DAKCE.  [ETH.  ANN.  40. 

"Agwi'^tca"  nakA^tc  i'ni  wi'i'cawi'yanin"'",''  a''ciwa'^tci  ma'- 
netowA.  A'wIyA'cka'po'ckAgi  ne'pi  ma'nctow"'*^',  ini'pini  Pi'gi- 
'tAnwi  ■wa^'tcipwawime'nwi'tAg'''';  ■wa'^tcimam6"cki'tAg  i'n  a'pe- 
mi'cine''kaga<'tci  Wi''sA'ka''^'. 
5  O'nip  i'niyA  kvvI'ye'sa'A  ma'netowit  a'nowi'wena<'tc  i'ni'i 
witama'wa''tci'''. 

Ki'cinowl'wena'^tc  agw  Iniy  a'ci'tAnige''epi  'i'ci'tA'nigini  Pi'gi- 
'tAxi*''.     Ke'teiiA  pe'ki'megu  a,'ne'ciwi''tAnig''''. 

A'A'pi"A'piwa'*tc'',  A"ckA"*tc  a"pyani''tci  Wi'sA"ka'Ani  tclgepyagi'- 
lOmegu  a"pya''tci"ani''tci  kiigo'e'riigwani'megu  a'pya'^tci'sogenA'- 
mini'^tc''.  Keya'A'pAga'wi'nApinA  ma'netowAn  a'pya'^tci'sAga- 
nowa'nani'^tc'".  Ki'ci'pyani<'tc  a  a'^tci'moni'^tc":  "MAna'nanA"  sa''sa- 
'kwat  aiy6"i  m'tA'cik.\na'wiwe''tc''.  Inugi''tca''i  pA''kowawA  wl'pO- 
ni"sA'sa'"kwa,'*tc''.  Me'cena''megu  wi'pemikAkAno'netlyAgwe  pcma- 
15'o'i'yAgwin°'".  I'ni  'ana'''tcimu'*tci  mA'nA'A.  Ki'pene'^tca"  I'ni 
pwawi'ca'wigwani,  a'gwi  aiyo''i  kenwa''ci  wI'a'wi''tcin°'V'  a''ina''tci 
Wi''sA'ka"'*^".     "Ini'mcgu  wi'i''ca\vi''tc'',"  a''ina'^tc''. 

O'nip    a'mawA'citoni'gawa'^tc    utA'sa'mwawa"''.      Ke'tenA'megu 

Wi"sA''ka'An       a'cike'ka'i'gani''tc       a'i'cimi'neme''tc''.        Klmo'^'tc 

20  a'anigane'mawa''tc''.    Manctowi'Atawane'niwAniga'i'pinini  namawA- 

'citonigawa'wa'^tcini  kiigo'a'"''.     A'Anemimine'gowa'^tci  me'cemego'- 

na"i  toa'gimegu'kago"  a'A''toni'*tc''. 

'O'nip    si'poni'ini'i'cinA'sAtawi'genig'''',    me'ce'megu    'i'tep    a''a- 
wa''tc''. 
25     Me'ce"megu  a'A"t6ni'^tc'',  pi'wa'Aniga'''.     Inini''tca'"i  mi'Vamcg 
a'to'wa'^tcin"'' ;     canawa"a'Aniga'     inime'gupi     watenA'mowa'^tc'"* 
Wa'^tcimece'na'  umr'camwag  A"towa''tc''. 

O'n  iniyA  kwi'ye'sa"  Wi'sA''ka'An  ii'me'^tci'^tci'megu'^tc'".  "Na'i' 
ki'menwimegu'AnemiwitAma'wawAgi       ma'A'gi       ki'^tcime'to'sane'- 

SOniw'Ag'''".  Ka'tA  kag6''i  wrkyatA'mawA'^tci  'i'cita''a'kAn°''; 
ketemage'siwAgiku'  a'pwawikag6'ike'kiinetAmati''sowa''tc  nlga'n°'". 
Ka'sipi'megu"  c'a"ck  a'nAtawa'piwa''tc  i'n  a'ci'mine''tc'".  Inugi- 
''tca'"  ki'nA  ki'aiya'aiya'^tcimo"awAg'''","  ii'lgu'^'tc  inA  Wi'sA''ka- 
'An"*". 

35  O'nip  wa'bAnig  ii'me'sotawi'meguwitAma'wani'^tci  me'"to'sane'- 
niwa'*':  "Na"i'  me'to'sane'nitig''^",  mA'nA  kwi'yc'sa'A  katA' 
na'k.'V'tc        anwa'tawl'yagago.  A"pcna''tci'megu        'ano'wa''tcin 

ini'megu  wi'Anemi'ca'wiyag'^'^'''.  I'nug  a'anwa"tawagwe,  na'tA- 
'swi'niyagA      kl'ka'nwawAg      A'ce'nowAg'^''.         Inugi''tca"i      ka'tA 

40i'ni'cita"a''kag'"''.  Aiyo"  u'''tciwapi  niAnA'megu  ki'nene'ka'nemapw 
A"pena'''tc  ku'^'tci  kwi'ye'sa'A*  cewa'nA  ke'kaneta'gu'siwA  mane'- 
tonagi.  Wi'nA  ma'netowa'i  kc'ka'nemegwA,"  a'i'gowa'^tci  Wi'sA'- 
'ka'An"'".    O'n  ini'megu  'u'^'tciwap  a'i'ca'wiwa'^tc''. 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  61 

"I  shall  never  do  that  again,"  the  manitou  said.  The  manitou 
made  the  water  muddy  when  he  fled,  so  that  is  the  reason  that  the 
Missouri  River  does  not  flow  nicely;  the  reason  it  flows  in  bubbles  is 
because  Wi'sA'ka"'^'  had  pursued  through  there. 

And  then  it  is  said  that  boy  who  had  the  nature  of  a  manitou  took 
those  out  who  had  accompanied  him. 

After  he  got  them  out  the  Missouri  River  did  not  there  flow  as  they 
say  it  formerly  flowed.     Surely  it  was  flowing  dangerously. 

After  they  were  sitting  there  a  long  time,  Wl'sA'ka''^'  came,  coming 
along  on  the  edge  of  the  water.  And  he  was  coming  along  holding 
something  in  his  hand.  It  is  a  fact  that  it  was  that  manitou  which 
he  was  holding  by  its  tail  as  he  came.  After  he  came  he  narrated: 
"This  is  he  who  forbids  any  talking  here.  Now  he  has  declared  that 
he  will  cease  to  forbid  (talking) .  So  we  can  talk  to  each  other  when 
we  are  paddling  along.  That  was  what  this  one  said.  If  ever  he 
does  not  do  that,  he  shall  not  remain  here  very  long,"  Wi'sA'ka'"^' 
said  to  them.     "He  must  do  that,"  he  said  to  them. 

Tlien,  it  is  said,  they  went  off  to  trade  their  hides.  To  be  sure 
Wi'sA'ka"*'  was  given  the  price  he  had  stated  before.  They  laughed 
at  him  secretly.  This  was  a  manitou  trader  with  whom  they  traded 
any  little  thing.  They  kept  on  being  given  everything  whatsoever 
he  had. 

Then,  it  is  said,  there  was  no  more  a  fierce  thing,  and  they  would  go 
there  any  time. 

He  had  everything,  even  some  beads.  This  was  the  place  where 
they  got  the  beads  which  they  placed  in  the  sacred  pack;  and  they 
also  got  little  tiny  bells  from  there.  That  was  the  reason  why  they 
put  them  in  their  sacred  pack. 

And  then  Wi'sA'ka"^'  sent  a  message  by  that  boy.  "  Now  you  are 
to  continue  to  instruct  these  our  fellow  people  very  well.  Do  not 
think  to  keep  anything  secret  from  them;  surely  they  are  certainly 
poor  because  they  know  nothing  of  themselves  in  the  future.  Tliey 
were  only  given  (a  power)  to  desire  to  see.  So  now  you  must  instruct 
them,"  he  was  told  by  Wi'sA'ka'*'. 

The  following  day  he  gave  a  speech  to  all  the  people:  "Now  people, 
do  not  ever  doubt  this  boy's  words  again.  Always  continue  to  do 
what  he  says.  At  this  time  when  you  did  not  believe  what  he  says, 
several  of  your  friends  are  gone.  To-day  verily  do  not  feel  that  way. 
From  now  on  you  are  to  try  to  think  of  this  boy  always,  for  he  is 
known  in  the  manitous  land.  He  is  known  by  the  manitous,"  they 
were  told  by  Wi'sA'ka"-^".     So  from  that  time  on  they  did  that  way. 


62  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ANN.  40. 

O'n  InA  kwi'ye'sa'A  kageya''megu  a'ponikA'ki''soni''tci  wape- 
'ckiku'pi''tcine'nu'son°''.  Iniga''ipi  pepe'tci'mil'megu  ii'klwi'uwi'- 
gi'e'^tc'".  Ina'ipi'megu  pepyii'niwAn  a'u'wlgi'^tc  a'pepya'^tci'a- 
''tciino"egu^tci  wrAnemi'ca'wini'^tc'". 

5  O'nipi  me'ce'na'i  ne'gutenw  ii'nAtupAni'kAta'gowa'^tc  A'"ca'a'''. 
A'tnanani'^tci'megu  A'ca''a'''.  Ini'pin  u'ckinawa'a"  a'a''*tcimu- 
''tc'':  "Na'I',  i'niyap  a'pya''tcipe'nowa''tci  ki'^td'ckwe'e'- 
nanAg  a'nAtupAni'kA'tonAg'""''.  Aiylgwa'mlgu'^tca''i  wi'A'kawa'- 
piyiigwe,"     a"ina''tc''.       "Kl'ci'megupya''tcipe'nowAg'''',     aiyS'kii'- 

10  'mcgu  wi'pyawAg''''.  Agwi  wIha'  magwii'e  wi'kA'ckine'se'nAgwin"'' ; 
magwa"  kInwa'wA  krHc'sa'p"*'.  MA'ni  wi'u''tci"t6nAg''*^'. 
Ini'^tca,''  A''pena''tc  ami'A'kawapA't-Ainagwe  wi'pwawiklma'- 
'enAg'""''.  M6"tci"cega'  a'miyAgwe  mamA"ka''tci'megu  pyanuto'- 
nAgu's      a'awi'wAgwah"'".        Ini'      "ami'ca'wiyAg'^"'''.       Na'kA'"^tci 

15ne'se'nAgu'sA     'ini'     wi'i'ca'wiyAg'""'',     pema'moyAg''"''".       I'nugi 

wi'nA'    ca'cki'megu    wine'sagwe'megu    ki'inii'nemap''*'.      NinAga''i 

"i'ni        wi"iciwawi'*tcita'eme'nAg6we        wi'"ne'sag''"'*''.  NinAga''i 

agwikAna'gsvA  wi'raiga'ti'Ag'''".      I'ni   'ii'ine'nAgo''®',"   a"ina''tc'". 

O'ni     ke'tenA'megu     'i'na'ina'i     a'ke"kA'A'mowa''tc     a'u^'tcima'- 

20winAne'gowa''tc''.  Ke'tenA'megu  a'me''tcimi"awa'^tc'',  mane'megu 
"a'A'ckwi''awa'^tc''.  O'nipin  u'ckinawa'a"  a:  "MA'ni  "ami'ca'- 
wiyilg''"''',  'Ni'tcagi''awAg'''','  inii'nemag''™'''.  Ni'naiyo  ni'tcagi'- 
'awAg''"',"  a"ina''tc'".  'A'mawi'nAna''tc  ii'ne'nu'swi'^tc  a'wape'- 
cke'si'^tc'.      Ku''tcl"ip    A"ca'Agi   pipemo'wiiwAg'''",    cewa'nA    ki'ki- 

25'ki'megu  a'mawiuAne'^tc''.  A'tcagi'a''tci'megu  i'ni'  A'ca'a'''. 
WaDAto''kA  "a'pya''tci"anigigwa'wu'sa"^tc''.  "Ini'  'ami'cawi'- 
yago'*',  ka'kAmimawinA'nago''*^',"  ii'ina'^tc''. 

O'nipi  me'ce  ne'gutenwi  wa'bAnig  a'menwiki'cegA'tenig'^'', 
a'pwawi'megunegutogo'tanig'"',  negwanA'kwA'tenig''''.  "Na'i',  Ata- 

30wa'neniwA  ki'nawi''apen'"^',"  a'i''^tc''.  "A'tA'swigAmige'siyAgwe'- 
megu  na'neguti  ki'u'''tcipen'"*^",  cewa'nA  ki'mi'cate"sipen''*". 
MA'ni  wi'n  a'cimenwa'netAg  a'inauA'kwA'tenig  Atawa'neni''*". 
Agwiga"inA  me'to'saneni'wi''tcin°'',  ma'neto"*'.  MAni^tca''iyo'w 
ami'i''ca'i'cawi'yago'A      pwawipA"cipA"citowawane'niige'*'' .      A'ce- 

35 'itca''i  magwa''e  nepA''cipA''citowawane'megog'''',"  a''ina''tci 
me'to'sano'niwa'''. 

O'nip  a'ke'tci'Ane'nwiwa''tc  a'koga'ku'nowa'^tc''.  Ki'ci'Ane'Ane'- 
nwiwa'^tc  a"na'gwawa''tc  ite'p  a'awa''tc''.  Kegime'si'megu  kegye- 
'tci'cii'cke'to'a'        a"mine'*tc        a'A''kwa'A''kwawi''senigi        kago" 

40aiyo'wenAni,  ma'te'sAn"''.  A'a<'tcimo'e'gowa*'tc'' :  "Ki'tepatapwA'- 
mcgu  mA'ni  mine'nAgowe,  a'penegii'megu  kete'cimi'nenep'"^'.  Agu'- 
wiya'  awA'si'i'cimi'nAgin"''.  'A'penemegu  ketcawi'ci"megumi'- 
nenepw*.","        a'i'gowa^'tc''.      "Na''kA<'tca'i        nyawugunagA'tenigi 


MICHELSON.]  OKIGIN    OF    THE    WHITE    BUFFALO    DANCE.  63 

And  then  finally  the  boy's  white  buffalo  no  longer  concealed  itself. 
Tlien  (the  boy)  was  made  to  live  from  spot  to  spot  away  from  the 
others.  Then  it  is  said  he  (the  buffalo)  would  repeatedly  come  right 
where  he  (the  boy)  lived  to  give  him  instructions  in  the  manner  they 
(the  people)  should  do  in  the  future. 

And  then  it  is  said  one  time  they  were  sought  and  made  war  on  by 
the  Sioux.  ITie  Sioux  were  in  large  number.  And  then  it  is  said  the 
young  man  narrated:  "Well,  now  at  last  our  enemy  are  starting  here 
on  a  warpath  against  us.  So  do  your  best  to  guard  (against  them)," 
he  told  them.  "They  have  already  started  on  the  way  here,  and  they 
will  surely  get  here.  But  perhaps  they  will  not  succeed  in  killing  us; 
but  perhaps  you  will  kill  them.  This  direction  is  whence  they  will 
attack  us.  So  you  ought  to  watch  that  way  all  the  time,  so  they  will 
not  surprise  us.  Even  if  you  moved  away,  they  would  surely  come 
to  us  where  we  were.  Anyway,  that  is  what  would  happen  to  us. 
And  besides  they  would  kill  us  if  we  did  that,  namely,  flee.  Now  you 
must  only  think  of  killing  them.  My  thought  will  be  with  yours  to 
kill  them.  I  myself  can  not  engage  in  the  battle  against  them. 
Tliat  is  all  I  say  to  you,"  he  told  them. 

To  be  sure  they  were  attacked  from  the  direction  they  were  told; 
surely  they  slaughtered  a  great  number,  but  many  were  saved. 
And  then  it  is  said  the  j^oung  man  (said) :  "This  is  what  you  ought  to 
do  if  3'ou  think,  'I  shall  kill  them  all.'  I  am  going  to  kill  them  all 
myself,"  he  said  to  them.  As  he  attacked  them  he  became  a  white 
buffalo.  Although,  it  is  said,  the  Siou.x  were  shooting  lively,  in  spite 
of  it  they  were  attacked.  He  killed  all  of  those  Sioux.  He  came 
walking  back  smiling  unconcernedly.  "Tliat  was  what  you  should 
have  contrived  to  do,  if  3'ou  had  attacked  them  in  the  first  place," 
he  said  to  them. 

And  then,  it  is  said,  one  morning  it  was  a  very  fine  day,  not  even  a 
single  cloud  was  hanging  in  the  sk3^  "Well,  let  us  visit  the  trader," 
he  said.  "One  from  as  many  dwellings  as  we  have  shall  go,  but  we 
must  put  on  our  fine  clothes.  This  kind  of  a  firmament  is  what  the 
trader  likes.  He  is  not  a  himian  being,  he  is  a  manitou.  This  is  the 
way  we  should  have  been  doing  had  I  not  been  thought  a  liar.  For 
no  reason  I  am  thought  perhaps  to  be  a  liar,"  he  said  to  the  people. 


Then  they  swam  scrupulously  when  washing  themselves.  After 
bathing  they  started,  going  to  that  place.  All  of  them  were  each 
given  a  very  large  kettle  filled  with  something,  such  as  tools,  knives. 
They  were  told:  "You  must  love  these  things  I  give  you,  and  I  have 
given  you  equally  alike.  I  give  no  one  more.  I  give  you  equally 
alike,"  they  were  told.     "And,  furthermore,  in  four  days  let  every  old 


64  ORIGIN    OF    THE    WHITE   BUFFALO    DANCE.  [eth.  ANN.  40. 

kcgime'si'megu  ka'tciki'"cigit  i'kwa'wA  wi"pya"^",  cewa'nA 
kl'wawAgi  ka't-A  kago''i  totawi'yagagu,"  a''ine''tc''.  O'nip  a'pe'- 
nowa'^tc"'.  A'cimine'^tci'ga'i"  ca'cke'to'a'"',  'Ago^tci'gAnAni,  ma'te- 
sAni,  pApA'gya'Aiii,  cago''kanAni,  A"ckuta''kanAni,  A'pwa'gAna'i, 
5kwapA"i'gAUAiii,  Ana'gAiiAni,  ame"kwa'Ani,  cAma'gAnAni,  A"ca'- 
ti'An"'".     I'nip  a'ci'mine'^tc''. 

O'nipi  nyawugunagA'tenig  o'n  i"kwawAgi  mo'cAgi'megu  ka'tci'- 
gitcig''''.  O'nipi  wa'samA''ka'koni  mamye'ca'nigin"'',  6'ni  pApiwi- 
'ca'cketo''a'a''',  ta'tAg"',  5'ni  mA"'tca'in  a''mine''tci  wi'i'ciwiwe'- 

lOnowa'^tc''.  A'a'^tcimo'e'gowa'^tci  wi"i"ci''towa''tc'".  Pena'a'gAnAn- 
igii'  5'ni  pi'wA'An"''.  "Ma'A'ni  me'cena''megu  mi"camegi 
ki'mi'ca'^tci''tci'gawap''*',"  a''ine"*tc'". 

Canawa"a'Ani  papiwa'eno'i'nigin  a'pe"ciganetA'mowa''tc'".  A^'tci- 
pAnAgi''tciwa'"megu  a'ci'genigi  mi'cate''siwa'  a''mme''tc''.    "MAni'- 

15  nA  kl'awA'tawawA,"  a'"ine''tci  wa'ca'cke'si'e'mitcig''''.  A"ke- 
'ke'kanemego\va''tci'megu  wa'cii'cke'si'e'mitcig''''.  Agwiga'"ipi  wl- 
'nAtotri''sawa'^tc'',  pine'ci'mcgu  a'mlne'gowa'^tc''.  A'Anemini- 
'ckinrcke'"si\va'*tc  i'"k\vawAg''''.  A'na'nAgi'"ckawu''tc  a'ml'catane'- 
movva'^tc''. 

20  "Ni'nAkii'  neke'ka'nemegwA  ma'neto"*","  ane't  a'i'yowa'^tc''. 
"I'ni  wa''*tci  mA'ni  na'tAmag''^^',"  a"i'nawa''tc  utApeno'e'- 
mwawa'"'. 

O'nip  i"lvwawAg  a'nanAtuna'Vawa'^tc''.  I'nin  a'wTgupi'kawa- 
•'tcip  a'ina<'tci'mowa''tc'';    ku''tciga'kwiga"wI'nApi  ini'megu  natiina- 

25'A'mowa'^tc'".  O'n  I'n  ano'watcig'''',  "Ncke'ka'nemegwA  ma'- 
neto"''^",''  atcigi  mamaiyA'megu  a'A'ko'ckana'wawa'^tc'".  A'pwa- 
wiga'"niegunAna'cinie"ka'wawa''tc  Iniya'n  Atawane'niwAn"''. 

O'nip  I'n  u'ckinawa'a"  a'mawA'''tcima'*tci  me'to'sane'niwa"'': 
"MA'ni      wa''tcimawA''tcime'nAgo'*'''V'       a"ina''tc''.      "Agwi'megu 

30  "u\viya"Ama'  ke'ka'nemAgin"'',  'mA'n  a'"cawi''tc'V  wi"ine''tc'". 
MahI'  a'kwAmAtAmo'i'yagwini'  ca'cki'megu  "a'ce'gi'cegi'cig''''. 
A'gwi  ke'kanetA'magwini  wa'wene'ki  nata'winon"''.  Wa'wene'ki 
nata'winoni  ke'kane'tAmagvve,  Anemimeguna"sa'eti''kago''^'.  Ni'- 
naiyo     keke'ka'nemipwA;     a'kwlye"sa'"iyani     ni''kan     a'na"sa'Agi; 

35kawAgi'^tca''inA  kenawa'pwA  ni"kan'"'".  I'ni  "ami"cikegi  wa'- 
wene'ki ke'ka'netAmagwe  nata'winon"''.  MA'ni  wi'nA*  ca'"cki 
mA'ni  tA'ci'A'pane'moyagwe  ni'ya"^'",  agwi'  wi'menwi'tciga'- 
yagwin°'".  MAni'^tca"  ami'cimenwa'wiyagwe,  mA'ni,  A'ckuta'- 
wi'ci'gutagi   wa"ci''oyagw    a'tA'swiw&'pAgin    aya'pwawimeguwi'se'- 

40  niyag ''""".  I'ni  'ami'cimenwa'wiyag'''"''".  Kageya''megu  ma'netow 
anaweniwitA  ketemi'nonwa's'^'.  Ki'pene''tca"  u'wIya'A  ketemi'- 
naguf*',  ke'tenA'megu  manetowatA'ge'si'sA,  i'ni  "ami"cawi'^tc'". 
UwIya'A'ga'i     ka'ka'netAgA     wi"na'imi'ke'*tci'"iwa''tci,     cime'cana- 


MICHELSON.]  ORIGIN    OF    THE    AVHITE    BUFFALO    DANCE.  65 

woman  come,  but  do  not  do  anything  to  your  wives,"  they  were  told. 
And  then  it  is  said  they  started  for  home.  The  things  which  were 
given  them  were  kettles,  hangers,  knives,  axes,  flint  rocks,  matches, 
pipes,  dippers,  dishes,  spoons,  spears,  and  arrowheads.  That  was 
what  they  were  given. 


Then  in  four  days  only  the  older  women  (came).  Large  tin  buck- 
ets, small  kettles,  and  some  tine  dry  goods  were  given  them  to  cover 
themselves.  They  were  told  just  how  to  make  them.  The  other 
things  were  combs,  beads.  "You  are  to  use  these  things  in  the 
sacred  pack  as  ornaments,"  they  were  told. 

They  thought  the  tiny  bells  were  very  cunning.  In  fact  they  were 
given  all  kinds  of  finery.  "You  take  this  to  her,"  they  who  had 
young  maidens  were  told.  Those  who  had  young  maidens  were 
known.  They  did  not  beg  him,  they  were  given  freely.  The  women 
continued  to  carry  great  loads.  When  they  met  again  and  again 
they  were  very  glad. 

"The  manitou  knows  me,"  some  of  them  said,  among  themselves. 
"That  is  the  reason  you  see  this,"  they  said  to  their  children. 

Then  women  began  searching  for  him  (the  trader).  It  is  said  they 
would  say  that  they  were  going  for  things  to  make  strips  of  bark- 
strings;  they  would  be  looking  for  that  same  thing.  And  the  women 
who  said,  "The  manitou  knows  me" — those  who  said  that  wore  out 
their  clothes  in  a  short  time.  They  never  succeeded  in  finding 
their  trader. 

Then  that  young  man  called  all  the  people  together :  ' '  This  is  tlie 
object  of  me  calling  you  together,"  he  said  to  them.  "I  have  never 
known  anyone  to  be  spoken  of, '  this  is  what  happened  to  liim.'  When 
you  are  sick  you  merely  keep  lying  down.^  You  do  not  know  good 
medicine.  If  you  had  known  good  medicine,  you  could  be  curing 
and  making  each  other  well.  You  know  me;  when  I  was  a  boy  I 
cured  my  friend ;  you  now  still  see  my  f I'iend.  That  is  how  it  would 
be  if  you  had  known  good  medicine.  Now  if  you  just  depend  upon 
me,  you  will  not  do  well.  This  verily  is  the  way  you  could  do 
rightly,  by  blacking  your  faces  with  charcoal  every  day  before  you 
eat.  That  is  the  way  you  could  do  good.  Finally  the  being  called 
a  manitou  would  take  pity  on  you.  Verily,  if  anyone  is  blessed, 
surely  he  would  have  the  power  of  a  manitou,  that  would  happen  to 
him.     If  anyone  gets  a  knowledge  to  be  a  successful  doctor,  why  he 

3  A  trifle  free. 


66  ORIGIN    OF    THE    WHITE   BUFFALO    DANCE.  [eth.  ANN.  40. 

'ku"megu  Aneminana''sa'a's  uwi<'tcime'to'sane'niwAn°''.  Me'ce'- 
megu  a'ci'meguke'kanetA'mugwan"'',  ini'megu  ami'"cawi''tc''. 
AwitAga"  I'ni  pwawi'i''cawi"s'*^".  I'ni''tca'  I'nini  menwipemate'- 
"siwen  i'nin  a'itAmo'nAgo"®".  MA'niyu  keki'cimlne'guwawA 
Swi'nA  ma'neto'"*^',  ke'tcinawe'megu  ke'nawapw  a'cina'gu'si^tc'', 
keke'ka'nemiipw  ii'mi'iicnagw"'.  A'pene"^tca"megu  kete'cimlne'- 
guwa"^-^'.  Ka''kAmi  pwawipA'cipA"citowawanemi'3'ago'-^',  "awA"s 
ami'cimamine'nago"'*^".  M6''tci  mA'n  a'ne'cki'nawag''^^'^',  ki'ki'ki'- 
megu     ketapi'e'guwa"'^'.     Ini'^tca''     ii'ca'wiyagwe     pe'ki'megu    kl- 

lOketeketeminagu'wawAgi  ma'netowAg''''.  Iniku'yatug  a'cimlne'- 
iiago'A  wi'i'ca'wiyag'""'',"  'a"ina'*tci  me'to'sa  ne'niwa'''.  Ninaiyo'- 
ni  wI'wapimA'kAta'wIyan"'',"    a"ina''tc''. 

Po'simegu'pepe'tc  a'uwi'ge'i'^tc'".  WAninawepi'megon  a'uwi'- 
giwa'^tci     ma'kAta'witcig     u'ckina'wa'Ag''''.     Na'kA'''tci'     ca'cke'- 

15 "si'Agi  WAninawe"megu   a'tA'cimA'kA'ta'\vIwa''tc''. 

Niine'cwa'cigAtA'swa'wa'ime  ki'ci'ciinamA"kAta'wiwa''tc''.  I 'nip 
a'wapiketemina'gowa''tc''  mane'towAn  ane'ine'^tcin"'".  Kegime'si'- 
megu  'a'ketemina'gowa''tcima'netowa"''.  Ananeme'gowa''tc  a'netA 
mr'caniAni  wi'i'ci"towa''tc'".     Ininime'gopi  'awA"sa'ciketeminago'- 

20w^a^tcini  mi"camAni  wi"A'ci"t6wa'^tc''.  O'ni  neguti  meta'wiweni, 
6'ni  negu'ti  wl'na'iinrke''tci'"iwa''tc'',  o'ni  negu'ti  wabAno'- 
wiwcn"''.  O'ni  negu'ti  tcaginA'ckwi  'a'i"ciketemi'nagu''tc''. 
Na'tA'swi'megu  nenu"swimi'camAn  a'inaneme'gowa''tc'". 

O'ni  wi'n  u'cki'nawii'  a'ketemi'nagu''tci  ne'nu'soni  wape'cke'si'- 

25ni''tcin°''.  A"kiwiwe'negu''tc''.  Mene'tA'megu'u  wata'pAnig  a"i- 
'ciwe'negu'^tc''.  A'ci'megu''tc'',  "Na'i,  no'ci"i,  mA'ni  "a'ketemi'- 
nonan""',  a'ke'tciwawi'capena''toyAni  klya'"''.  I'ni  wa/'^tci, 
'no'ci'se'mA  m'ketemi'nawa''*",'  i'ni  wa'''tc  inane'menan"''.  Ini- 
''tca'"megu  ketena'nemene  wl'i'nenan"''.    Ke'tenA''tca''megu   ii'ci'- 

SOmenani  i'ni  wi'ica'wiyan"^''.  A'gwi,  'a'cg  nl'i'cima''-^','  inaneme'- 
nanin"''.  A'cawaiye'megu  aya'pwawimegu"Apeno'"iyAni,  .  ki'nA 
keke'kix'nemene  wi'ketemi'nonani;  keya'ApA''tca"kinA,  no'ci"''. 
MAni''tca''i  keme'to'saneni'wiwcni,  kenan6''tci'megutapA'ku'ck 
a'kwapyayagi'megu;     ki'A'kwime'to'sa'nenlwi;     agvvi     no'tA     wi'A- 

35 'kwime'to'saneniwi'yAnin"''.  Ini'megu  ji'i'nenani  wi'i'cinie'to- 
'siineni'wiyAn"''.  Cewii'nA  mA'n  aniine'menani  ki'ki'cagu''tcime- 
gutepaf^'.  Kiyawi'megu  "a'pi'tcitepa'tAmAn  i'ni  wi'A'pi'tiine'- 
tAmAni  mi'ca'm™'';  ki'i'ci'te'katAga,"  i'ni  wi'wi''tci'"toyAn°'". 
Ki'wi'^tci''tuyu.     Ape'ta'wApA'kwe     na"ina'i     A'pena^'tci    wi'Ago'- 

40toyAn°''.  Cewa'n  A'pena'^tci'megu  ki'AnemimAma'tot"".  Ne'ki'- 
megu  wi'me'to'saneni'wAnan  i'ni  ne'"ki  wi'AnemimAmato'tAmAn"'". 
MAni'^tca"i  me''ten6'i  wi'menwatotAma'tiyAn  i'ca'wiwen"'".  Ki'n 
a'me'to'saneni'wiyAni,  mA'ni  wiVa'wenetw  anane'menan"'". 
MA'ni   wi'mi'"ckawa'wi    'anane'menani,  wiga''siyAn'''".    NinA'megu 


MiCHELSON.]  ORIGIN    OF   THE   WHITE   BUFFALO   DANCE.  67 

would  be  curing  each  one  of  his  fellow  people.  Any  knowledge  he 
may  have,  he  can  simply  practice  it.  He  could  not  but  do  that. 
That  is  what  I  call  a  good  life  for  you.  Now  the  manitou  has  given 
you  this,  you  personally  saw  how  he  looked,  and  you  know  that  he 
gave  it  to  you.  He  has  given  you  things  equally  ahke.  If  you  had 
not  thought  me  a  liar  in  the  first  place,  he  woidd  have  contrived  to 
have  given  you  more.  Even  now,  when  you  hate  him,  nevertheless 
he  has  satisfied  you.  So  if  you  do  that,  the  manitous  will  continually 
bless  each  and  every  one  of  you.  That  probably  was  what  he  has 
given  you  to  do,"  he  told  the  people.  "I  am  going  to  commence 
fasting  myself,"  he  told  them. 


He  was  made  to  hve  in  a  very  lonely  place.  The  young  men  who 
were  fasting  were  living  everywhere.  And  it  is  said  the  young  girls 
were  fasting  evory^vhcre. 

After  they  both  had  been  fasting  eight  years,  then  it  is  said  they  be- 
gan to  be  blessed  by  the  one  called  a  manitou.  All  of  them  were 
blessed  by  the  manitous.  Some  were  empowered  to  make  sacred 
packs.  And  it  is  said  more  were  blessed  in  this  manner,  namely,  to 
make  sacred  packs.  And  one  was  blessed  with  the  mystic  rite,  and 
one  was  blessed  to  be  a  successful  doctor,  and  one  to  be  a  prophet, 
and  one  with  the  wizard  rite.  And  one  was  blessed  with  all  kinds  of 
herbs  and  weeds.  Several  were  thought  of  in  regard  to  buffalo  sacred 
packs. 

And  that  young  man  was  blessed  by  a  white  buffalo.  He  was  led 
around.  First  he  was  led  east.  Then  he  was  told :  "  Now,  my  grand- 
child, I  now  bless  you,  because  you  have  greatly  starved  yourself. 
That  is  wh}"  I  thought  of  you,  'I  shall  bless  my  grandchild.'  I  think 
of  you  just  what  I  shall  say  to  you.  And  surely  I  shall  do  just  as  I 
say  to  you.  I  do  not  think  this  of  you:  (Just  for  fun)  I  shall  fool 
him  by  what  I  saj^.  Long  ago,  before  you  were  a  child,  I  knew  that 
I  would  bless  you;  verily  that  has  come  to  pass  to  you,  my  grand- 
child. So  as  regards  this  life  of  yours,  you  shall  reach  just  as  far  as 
it  goes ;  you  shall  live  that  long ;  your  life  shall  not  end  any  sooner. 
As  I  say  to  you  is  how  you  shall  live.  But  you  must  very  much 
love  the  way  I  think  of  you.  You  must  love  this  sacred  pack  just 
as  much  as  you  love  your  life;  you  are  to  call  by  that  name,  that  with 
which  you  shall  live.  For  you  shall  live  with  it.  And  you  must 
hang  it  half  the  height  of  the  wickiup.  But  always  you  must  con- 
tinue to  worship  it.  You  must  continue  to  worship  it  just  as  long 
as  you  continue  to  live.  This  kind  of  ceremony  only  is  what  you 
must  talk  well  of  to  each  other.  This  will  be  good  to  you,  a  mortal, 
what  I  think  of  you.     If  you  are  careful,  the  way  I  think  of  you  will 


68  OBIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ann.40. 

nekAiia'wIn  aiyo"ke'tciniiwe  netA''t"".  Ini<'tca'i'nini  wI'kiwAgo'- 
tdjAn  a'pemi'uwIgi'yAnin"''.  A'pe'nayaw  aiyo''i  me'to'saneni'- 
wiwen"'V'  a''igu'^tc  a'AckikAn6'negu''tc'".  "MA'ni  wi'nA  kutA'- 
gi  pe'tA'sAgigeno'iwi'megu,  mAni'^tca"  co'ckwawi'megu  'a'wa'- 
Swene'ki  pematA  "siwen"''.  Mag\va''megu  wi'nA  'a'gwi  'ane'tA 
wrAnemime'to'sane'niwitA  wI'tapwa'"tAgin°''.  Iya'ina"ma'  A''ckA- 
''tc*',  iiiugi  wInA  kinwa'wA  ke'tenA'megu  kl'ina'netap"'^"," 
a'"igu''tc  a'AckikAno'negu'^tc'". 

O'ni    na'kA'^tc    a'kAno'negu''tci    ni'co'nAmeg'''' :    "Ka'tA    niml'- 

lOyAnini  wawAne'cka'ini'mi'kAii"''.  MA'kwa'''tci  kr'nim"'',  ka'tA 
na'kA'^tci  kAga''tcimi'yagAni  kiigo"  i'ci'u'wiya'*".  MA'kwa''tci'- 
megu  kl'mAma'tom™"'.  Mamatomo'yAnima'  I'nini  Ma'i'ca'wiyAni' 
cega"megu;_ki'tA'ciketema'gita"''';  ka'tA  wa'wutAmi  mi'ketlwitii'- 
'a'kAn°''.     A'gwi  ku^'tc  a'cimya'neteg  inane'menan"''.    I'n  aminlga- 

15nimIgi''tonani  inrke'tlweni,  me'to"'tc  A'cAmoto'iiAga'  i'kwil'''*". 
I'nugi  Wi'nA  mA'ni  nie'to''tci'megu  nawikiwa'^tcawi  kete'cika/'tci'- 
"sa'en"**";  a'gwiga'VinA;  Inigii'Vin  a'cime'nwikeg  anane'menan"''/' 
a"ine'*tc'". 

O'ni   ne'so'nAmeg   a'kAno'negu''tc'':    "Na'i',    a'pene'megu   'ina'- 

20nemi  me'to'sa'neniwA,  Apeno''A,  i'kwii'wA,  mete'mo'a'A,  nenl'wA, 
pA'ci'to'a'A.  A'pene'megu  kl'inane'mawAg''''.  'Tani'na'i  men- 
wime'to'sane'niwite,'  kfinane'inawAg''''.  Ini'megu  ca"cki  wl'ina'- 
nemA^tc''.  Ka'tA,  'ta'ninA  niA'nA  ne'po'it"','  ka'tA  "inanemi'- 
yagA"''.    A'pencgu''megu    ketenaneme'guwawA    ma'neto"'''.    Agu- 

25wi'ya'Ani  'A"tenawi  'inane'ma''tcin°'';  'ini'megu  'a"pen  a'ina'ne- 
ma'^tc''.  Me'to'<'tci  keni"ci  ncgu'ti  neni'wA  negu'ti'kwa™*'.  Ini'- 
megu 'a''pen  a'pi'tcigigi  ki'yawa"''.  Agu'wiya'a  kl'ki'kigenigin 
u'wiya^''.  "Ini'megu a'cipemate"siyag'""''.  Agu'wiya'Ake'kane'tA- 
gin  na'ina"i  wi'ne'po'i''tc''. 

30  "  A'pe,ne"megu  kete'eipema'te'sip^*'.  I'ni  wrmenwi''tca''megu- 
me'to'saneni'wiyiigwe  ke'gime's  A'semi'e'tlyiig''^'''.  I'ni  'ami'ci'- 
megutiipi'e'tiyag''''*'.  Iniga''i  wi'u^'tciketeketemi'nonagwe  ma'- 
net5"*",  wi'tAtAgwi'megu'A'semi'e'tiyagwe  me'to'saneni'wiwen"''. 
Ini'^tca'i    ki"i''cawip"*;    ki'A'se'mi"etipwA    tcagi'megu   ki'i'cite'ka'- 

35netip^-*'.  A"pena''tci''tca''megu  ki'Anwa'^tcin6''kAtatip'''^'.  Ini'- 
megu wi'i'ca'wiyagwe  ne"ki  wi'Anemime'to'saneniwa'kyanl'- 
wigwan"''.  Agwiga''aiyo'"nina  'A'kw'iineme'nanini  mA'ni  'A''ki 
'a'ne'ciwAna'''tcagwan°''. 

'"I'ni  niA'ni  wI'mawikiwa'gwAtiig'''",'   ii'inane'menan"''.     Inina'- 

40 'tea'  wi'nii'wiyage  tA'swiketemi'nonag'"''.  A'gw  aiyo'ni'na'i 
me'ce'na'i  wi'inaneme'nagin"'',"  a''igu''tc''. 

O'ni  nyawo'nAmeg  ii'kAn6'negu''tc'':  "  Ini''tca"no'ei''i,  wi'na'- 
gwaiyAg''"^',  wi'kiwipiti'giiyAgw  a'pemi'Api'wa<'tcini  keme'come'- 
'swawAg''*'.    Iniga'megu  wi'pemiiia''tci'moyAni  mamatomo'yAnin"''; 

45no"ci"i,  pyano',"  a"ine''tc'". 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  69 

be  powerful.  I  place  my  own  word  in  here.  Accordingly  you  shall 
hang  those  (objects)  wherever  you  live.  Life  is  here  on  one  side," 
he  was  told  wliere  he  was  first  addressed.  "This  other  way  is  rather 
risky,  but  this  way  is  a  smooth  way  to  good  life.  Perhaps  some  who 
shall  live  will  not  beheve  in  it.  That  will  be  a  long  time  from  now, 
but  at  present  you  will  think  it  to  be  true,"  he  was  told  when  he 
first  was  addressed. 

And  then  again  he  was  addressed  the  second  time:  ''Do  not  dance 
evilly  when  you  are  dancing.  Dance  quietly,  and  do  not  in  any  way 
jest  with  anyone.  Worship  quietly.  Wlien  you  are  worshipping,  do 
that  only;  think  humblj^;  do  not  uselessly  think  of  flirting  with  each 
other.  For  I  did  not  think  of  you  in  a  wicked  way.  (If  I  had 
thought  of  you  in  a  wicked  way),  then  I  would  have  given  you  this 
flirting  the  first  thing,  just  as  if  I  used  a  woman  to  bait  you.  (It  will 
be)  just  as  if  I  had  pushed  you  into  a  lonely  place;  but  it  is  not 
really  so;  the  way  I  think  of  you  is  good,"  he  was  told. 

Then  he  was  addressed  the  third  time:  ''Now,  think^of  the  people 
all  alike,  children,  women,  old  women,  men,  and  old  men.''  You  are 
to  think  of  them  all  alike.  '  I  wish  he  (or  she)  would  live  righteous,' 
is  what  you  must  think  of  them.  Think  of  them  only  that  way.  Do 
not  think  of  them,  'I  wish  this  one  would  die.'  The  manitou  thinks 
of  you  all  alike.  He  thinks  of  no  one  less;  he  thinks  of  them  all 
alike.  (It  is)  just  as  if  you  two  were  only  one  man  and  only  one 
woman.  Your  lives  are  all  of  the  same  extent.  No  person's  life  is 
more  than  another's.  You  all  have  the  same  lives.  No  one  knows 
when  he  will  die. 

"You  are  all  to  live  the  same.  Now  you  will  truly  have  good  lives 
if  you  help  each  other.  That  is  the  way  you  could  make  each  other 
happy.  That  is  why  the  manitou  will  bless  each  one  of  j^ou,  so  you 
could  collectively  help  each  others'  lives.  So  you  must  do  that  way; 
you  are  to  help  each  other  and  to  call  each  other  in  all  kinds  of  ways. 
Verily  always  feel  willing  to  do  for  each  other.  This  you  are  to  do  as 
long  as  the  people's  earth  remains.  I  do  not  think  of  you  here  a  short 
time  only,  but  I  think  of  you  to  the  destruction  of  this  earth. 

"'That  is  where  this  will  lie,'  ^  is  the  thought  I  have  for  you.  At 
that  time  you  shall  see  us,  as  many  as  we  are  who  have  blessed  you. 
For  we  do  not  think  of  you  only  for  a  short  time,"  he  was  told. 

And  then  he  was  addressed  the  fourth  time.  "Now,  my  grand- 
child, we  must  depart,  and  go  and  enter  (the  dwelling  places)  of  your 
grandfathers.  You  must  make  your  speeches  in  worship  in  suc- 
cession; my  grandchild,  come,"  he  was  told. 

*  SinguJars  grammatically. 

6  A  literal  rendition  of  the  Indian;  I  do  not  understand  what  is  Intended. 


70  ORIGIN    OF   THE    WHITE    BUFFALO    DANCE.  [eth.  ANN.  40. 

A'pe'nowa''tc'".  A'a"pA"wa<'tciga'wIn°*'.  A'wapiwe'negu''tc'"; 
mene'tA'megu  wata'pAnig  i"ci'wene''tc'',  a'inane'ti"su''tc''.  lya" 
a'pya''^tci  namA''kAmig''''. 

"Ma'ha,  ko'ci'se'menaiiA  neketemi'nawa"'*'.  MA'ni  wa"'tci 
Sketemi'nawAg'"'",  a'klwipapAgi'sApe'na'to''tc  uwi'ya'"''.  I'ni 
wa''^tciketemino"tawAg'''".  'Na'i',  Ni'ketemi'nawa^*",'  'I'ni 
'a'cita''ayan°'V'  a"ini''tc''.  "Neki'ci<'tca'a''tci'mo'a\v  a'ina'- 
nemAg'''".  Neki'citapitA'senwikA'nona^'^".  'Inugi'megu  mA'n 
a'pya'''tcipe'noyage,      nysiwe'nwi      ki'cikA'nonAg''''.        KlnA'^'tca'i 

10  ketA'ckimegupiti'gAtone  mA'nA  ko'ci'se'menan"'*.  Ini'megu 
a'kiwipIti'gADAg  a'pemi'uwigl'yagini,  cewa'nA  mAni'megu  wl- 
'pemina'^'tcimu^tci  klga'nu'*tcin°''.  MAni'megu  wi'pcmina"ckanig 
ukA'nawin"''.  Ini'^tca'  a'inii'nemAg  a'kl'ciwitA'monani  ko'ci'se'- 
menanA,"  a''ini'^tci  kiwiwene'gu'^tcin°'".    O'nip  a'pemitcitA'pini'^tc'' 

15"i'nini  krcikAn6'neme''tc'". 

"Aiyo"  a'ina'sAmA'piyani  pya"*tcinAna"Apin''"',"  a''igu'^tc''. 
I'nip  ite'p  a'mawinAna"Api''tc''.  Negute'nw  a'na"citepa'negu'*tc''. 
Krcina'citepa'negu'^tc'',  "Na'r,no'ci"i,i'ni  mA'na'kl'ciketemi'nonag 
a'manetd'wiyag''®';     'a'ki'cimegukege"ckAmAni    nekAnawi'nenan"''. 

20Ki'pe'seta'wi''tca''',  ni'nAna'i  ki'kete'minon"®'.  MA'ni  kerne' to- 
siineni'wiwen  i'niwi"i"cigen''''.  MAnA'megu  a'ina'neme'k'',  Ini'megu 
na"nmA  wi'inane'menan'"'.  MA'ni  'a'wawi'tAmo'ki  mAma'tom6n°'", 
mi''tca''megu  wl'u'^tcita'pwayani'  segi'kane'tAmAni  niA'ni  mAma'- 
tomon°'".  I'niwi'u'^tcipwawina'i'a'kwAmAtA'mowa''tcime'to'sane'ni- 

25wAg''''.  Agwiga'klnAkii'sipi  neguti'megu,  a'ci''soyagw  i'n  aniineme'- 
nAg5we  wi'u''tciwi'"cigyagi  kl'yawa'^''.  Cewa'nA  mA'nA'A  "A'ckuta'- 
nii'siw  A'pena''tci'megu  kra''tci'mo'apw  a'ci'ga'inAtawanetAmo'- 
wiigwan"''.  'I'nA  wI''pe'cig\viwitA'mawag''""^'.  I'nA  wl'pwawiwa- 
wAnata'wAget^'.    A'pena^'tci'meg  i'ni  wi'u''tcike"kanetA'monag  ana- 

30 ''tcimo'wagwan"'",  a'ciga'inAtotAmawI'wagwan"''.  O'  kwIye'nA 
menwa'wiyagw  a'mAmato'moyag'"'''''',  'ke''tenA,'  nri'cita''apen°'^'. 
Tani'*tca"i  na"  nina'nA  wl'r'ca'wiyag"^"',  'agwi,'  wl' inane 'menagwe? 
A'gwi.  'Ke"tenA  wI'nA'^tca'  netapwa'ta'gunanAg'^''.  Pe'cig^vi'tci  - 
gawAg"""'.    A'inAge'^tci'megu  na'nagA''tc  i'ca'wiwAg'''','  kl'inaneme'- 

35nepen°*'.  Ini''tca"i  wru'*tcina''nInanA  tapwa"tonag''®".  'Agwi- 
l^na'gwA,'  a'gwi  wi'iniineme'nepenA'megu  na"nlnan'''^'.  'O'  niA'ni 
wI'nA  pwawi'-a'ci'menag-i'ca'wiyagwe,  i'ni  wi'n  a'gwi.  Me'ce'- 
megu'u  ki'tA''cime"to'''tcime'ckwime"ckwigIta'wowap"'^'.    MAniga'- 


MiciiELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  71 

They  started  forth.  He  was  only  dreaming  this.  The  other  began 
to  lead  him;  that  he  was  first  led  east,  he  thought  of  himself.  Yonder 
he  was  come  to  the  underworld. 

"I  have  blessed  this,  our  grandchild.  This  was  why  I  blessed  him, 
because  he  made  himself  stumble  around  from  hunger.  That  was 
why  I  pitied  him  from  his  cries.  So  I  thought,  'Now  I  am  going  to 
bless  him,'"  he  said.  ''Verily  I  have  told  him  what  I  think  of  him. 
I  have  spoken  to  him  the  correct  number  of  times.  I  have  just  now 
spoken  to  him  four  times,  when  we  started  to  come  here.  I  have  first 
brought  our  grandchild  in  for  you.  Just  now  I  am  taking  him  in 
your  (pi.)  places  in  order,  but  he  must  make  his  speeches  in  the 
festivals  of  his  gens."  His  word  shall  be  just  like  this.'  Now  I 
have  told  you  what  I  think  of  our  grandchild,"  said  the  one  by  whom 
he  was  taken  around.     And  then  he  sat  down  after  he  was  addressed. 

"Come  here  and  sit  down  in  front  of  me,"  he  was  told.  Then  he 
went  there  and  sat  down.  He  was  stroked  on  his  head  once.  After 
he  had  been  stroked  on  the  head,  "Now,  my  grandchild,  we  the 
manitous  have  now  blessed  you;  you  have  now  in  you  our  word. 
You  must  truly  listen  to  me,  for  I  will  bless  you  also.  Your  life  will 
be  just  like  this.  Just  what  this  one  thinks  of  you,  the  same  will  I 
thmk  of  you  too.  As  he  instructs  you  in  this  religion,  just  so  I  will 
tell  the  truth  if  you  really  believe  in  this  religion.  And  from  that 
(your  fellow)  people  ^vill  never  be  sick.  We  think  of  not  only  j^ourself , 
but  all  of  you  in  the  gens  so  that  your  lives  will  be  strong.  But  you 
must  always  tell  this  Spirit  of  Fire  whatever  you  want.  He  is  the 
one  to  whom  you  shall  tell  the  truth.  He  is  the  one  whom  we  shall 
not  deceive.  We  shall  always  know  from  him  whatever  you  say, 
and  whatever  you  ask  us.  And  if  you  have  done  exactly  right  in 
your  worship,  then  we  shall  think  'that's  right.'  How  pray  could 
we  think  'no'  ?  No.  'To  be  sure,  they  believed  us.  They  did  the 
right  thing.  They  did  just  exactly  as  we  instructed  them,'  that  is 
what  we  will  think  of  you.  So  that  is  why  we  will  believe  j-ou. 
We  can't  possibly  feel  'no'  toward  you.  Of  course  if  you  do  not  do 
as  we  tell  you,  that  wouldn't  do.     Then  you  would  be  practically 

6  The  festivals  of  the  gentes  are  the  most  important  existing  ceremonies  of  the  Fox  Indians.  Wilham 
Jones  renders ''  gens  festivals"  by  "feast  of  theclan(s) "  in  his  Fox  Texts,  and  his  Notes  on  the  Fox  Indians 
(J.  A.  F.,  xxiv:  220)  and  by  "  feast  ceremony  of  (his)  clan"  in  his  ICickapoo  Tales.  The  objection  to  these 
renditions  is  that  they  suggest  that  the  Foxes  and  Ivickapoos  are  organized  in  clans,  whereas  they  are 
organized  in  gentes.  The  translation  "feast  dance  of  the  clans"  (article  Kickapoo  in  the  Handbook  of 
American  Indians)  is  open  to  the  same  objection,  and  also  to  another  in  that  it  assumes  that  dancing  is  an 
integral  and  essential  part  of  the  ceremony ,  whereas  in  winters  the  festivals  occur,  but  there  is  no  dancing. 
"Feast  festival"  (article  i^ox  in  the  Handbook)  is  a  clumsy  alliterative  translation.  The  term  "  gens  festi- 
val" (article  Sauk  in  the  Handbook)  is  the  most  satisfactory  one.  In  previous  publications  I  have  used 
"clan  feast,"  which  is  based  on  Jones's  "  feast  of  the  clan," 

I  Free  translation:  "shall  go  through"  literally. 


72  ORIGIIJ   OF   THE   WHITE   BUFFALO   DANCE.  [eth.  ann.  40. 

'ninanA  wrwito''kAmag  ana'nemenag'^''',  I'n  a'ci'menan"'".  Cawa- 
wlna'mA'n  Inugi  niA'n  a'cini'cl''iyage  mA'nA  keme'co'me's*',  a'gwi 
m5'"tci  negu'tetune  wi'tapwa'yagin"''.  MAnA"kA'*tca"i  wa'^tcina'- 
wA'kvv'agi  wawigi'tA  namA"kAmig'''",  I'nA'^tca'i  wi'tA'ci'a'^tciino'e'- 
5negi  wi'me'nogan"'".  I'm  wi'ta'pwayag''<'V'  "a'i'neme''tci  wita'- 
ma''tcin°'".  "I'ni,  no'cI"i,  a'ci'menani  'I'n  a'cikA'cki''t6yAni  wi'i'- 
nemin""'.  Krtape"si"*tca"  I'nug  a'ketemi'nonag'"'","  a'i'negu'^tci 
nenota"^". 

A'pe'nowa''tc  ite'p  a"awaHc'". 

10  'O'n  lya"  a"pyawa''tci  wa'^tcmawA''kwanig  a'piti'gawa'^tc''. 
A'a**tci'moni''tci  katemina'gu''tcin°'':  "Na'i',  mA'nA  kepyii'tone 
katemi'nawAg''*".  Ma'di  wii'^tciketemi'nawAg'^'',  a'kiwipapAgi- 
'sApe'na'to'^tc  u'wiya'^''.  I'ni  wa'^tci  ketemi'nawAg""'".  A'ci^tca'- 
'megumenwi'genig     i'n      a'ina'nemAg""''.      MAnA"kA''tca'"i     wata'- 

15pAnig  api'm'^tcin  Ane'ki''i  ki'cikAno'neg''"'*'.  A'cimegumenwi'- 
genig  i'n  a'cikAno'.negu''tc''.  Ai'yo'tca'"na'kA''tci  ke'kA'A'mawapi 
wi"pyanAg''''.  I'ni  wa'^tci'pyanAg''''.  Iniga/'megu  wi'pemi'cikc- 
'ka'unAgwe  na"ina'i  wapimAmAma'tomuf'.  KinA'na'i  ki"tape'si 
wapimAma'tomug'^'V'      a''i'neme'^tc''.      I'nip'',      "Anc'kl''iyatuge 

20^vi'kA'nonAgi  na''nin°*".  Mame'ci"kA  ku''tci  keki'cimegutcagikAno- 
'kyamu'pwAtuge  ketenanetcigA'nenan"'".  Na'i',  aiyo'i  pya'^tci- 
nAna'Apin""',  no'ci"'',  a''ina'sAmA'piyan'''""  a''igu'^tc''.  lya" 
a'mawinAna"Api''tc''.  Na'kA'megu  ne'gutenw  a'na'citepa'negu- 
''tc'".    "Na'i',  no'ci'"'",  mA'ni  wi'i'nenan  a'inenani'megu,  ki"i'cawi. 

25Ki'pe"seta\vi.  KA'ciwa'wi'towi  tA'cina'yana'yapi'menan"'".  Na'i', 
mAni''tca''i  wi'i'nenan"'':  mA'nA  ke'me'co"  a'A'ckimegukete'mino'k 
iina'nene'ki,  i'n  anane'menan"''.  'O'ni  na''kA''*tci  wata'pAnig 
apit*',  iina'neme'k'',  I'nimcgu  na'ni'n  ayl'g  anane'menan'"''. 
Icewa'wInA    mA'n    a'gw    AtotA'mo'kmi    pepigwa"ck'^''.     Ini''tca''i 

30wi'ai'yoyAni  mamatomo'yAnin"''.  Ni'a'ku'tapenA'ga'i,  ninA'ca'- 
winA  ni''a'ku"t^'.  Cewa'nA  me'teno''megu  mamatomo'yAnin  I'nini 
wi'Anwawa''tAmAn°''.  Agwi<'tca''i  wi'wawAnaneme'nfmini  klga'- 
noyAnin"''.  I'ni  nina'nA  ma'netowA  tA"sw  a'cI'nAmeg  a'ku'- 
'tAmag'"'".    A'gw    A'ce'megu    a'ku'tA'magin"'',    ncmawA<*tci'megu- 

35"ume'numenu''tapen°*'.  I'ni,"  a''ina''tc'',  "wa^'tcitAgwi'Inike- 
'kA'A'monani  pepigwa"ck''''.  A'pena''tci'*tca"megii  ki'nigani'Anwa'- 
wji'tapw  i'ni  mamatomo'yagwin"''.  Mo"tci  ke'tcine  pyaiyag''^', 
ni'to'klme'gwipen'"^'.  lO'pe'seto'nepe'nA'^tca"  a'cimAmatomi'ya- 
giin"''.      Ini''tca"megu  ii'i'nenan"''.      TA'swi'  cewa'win"*',  no'ci"i, 

40 mA'n  i'cine'si''iyag'"'',  a'gwi  wi'tapwa'yagin°''.  MA'ni  'a'i'nenag 
ini'mcgu  ni'n  a'cikA"cki''toyani  pcpigwa"ckw  a'AtotA'monan"''. 
Ma'tca"i  wa'^tcipAgi'ci'monigi  wa'wigit  I'nA  wi'mawiwa'pAmeg"''''^",'' 
a'i'gowa''tc''. 


MiCHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  73 

wasting  your  time  in  your  words.  We  shall  take  part  in  what  we 
think  of  you,  that  is  what  I  say  to  you.  But  if  now  I  and  this  your 
grandfather  are  the  only  two,  why  not  even  a  mouthful  of  our  words 
would  be  true.  There  is  one  who  lives  yonder  South  under  the  earth, 
that  is  where  you  will  be  told  whatever  you  will  be  told.  Then  what 
we  say  will  be  true,"  -the  one  who  accompanied  him  was  told.  "  That 
is  all  I  have  to  say  to  you,  my  grandchild,  that  is  all  I  am  able  to 
tell  you.  You  must  feel  glad  now  that  we  have  blessed  you,"  the 
Indian  was  told. 

Then  (the  Indian  and  the  other)  went  away,  going  to  that  place. 

Now,  when  they  reached  the  place  at  South,  they  entered.  The 
one  by  whom  he  had  been  blessed  related:  "Now,  I  have  brought 
you  this  person,  whom  I  have  blessed.  The  reason  I  blessed  him 
was  because  he  made  himself  hungry  and  stumbled  around  from 
hunger.  That  is  why  I  blessed  him.  I  thought  of  him  only  in  a 
good  way.  He  has  been  spoken  to  a  little  b}^  the  one  who  is  in  the 
East.  Only  that  which  is  good  has  been  spoken  to  him.  He  was 
told  that  I  would  bring  him  here.  That  was  why  I  brought  him. 
And  so  he  will  name  us  all  in  succession  when  he  begins  to  worship. 
You  will  also  be  glad  when  he  worships  you,"  he  was  told.  Then,  it 
is  said,  "  I  suppose  I'll  have  to  speak  to  him  a  little  myself.  Probably 
you  have  all  given  out  our  instructions  and  thoughts.  Now,  my 
grandchild,  come  here  and  sit  down  in  front  of  me,"  he  (the  one 
blessed)  was  told.  Then  he  went  there  and  sat  down.  Again  he 
was  stroked  on  the  head  once.  "Now  my  grandchild,  what  I  am 
going  to  say  to  you,  whatever  I  may  say  to  you,  do  that.  You  will 
listen  to  me.  It  makes  no  difference  if  I  am  repeating  the  words 
again.  Now  this,  verily,  is  what  I  am  going  to  say  to  you:  in  what- 
ever way  this  your  grandfather  thought  of  you  when  he  first  blessed 
you,  the  same  I  think  of  you.  And  again  the  one  who  is  East,  what 
he  thinks  of  you,  I  also  will  think  the  same  of  you.  But  he  has  not 
given  you  a  flute  to  possess.  That  truly  is  what  you  must  use  when 
you  are  worshipping.  We  shall  hear  it  plainly,  at  least  I  shall  hear 
it  plainly  myself.  But  you  must  only  sound  it  when  you  are  wor- 
shipping. Not  at  all  shall  I  be  deceived  in  my  mind  when  you  hold 
a  gens  festival.  All  of  us  who  are  called  manitous  are  very  sensitive 
in  hearing  it.  We  are  not  just  merely  sensitive  in  hearing  it,  but  we 
always  love  especially  to  hear  it.  That,"  he  said  to  him,  "is  why  I 
mention  the  flute  also  to  you.  Always  sound  it  first  when  you  are 
worshipping.  Even  if  we  are  sleeping  very  hard,  it  will  awake  us. 
Verily  we  shall  listen  to  you  when  you  pray  to  us.  That  is  all  I 
have  to  say  to  you.  But,  my  grandchild,  if  there  are  only  three  of 
us,  what  we  say  to  you  will  not  prove  to  be  true.  That  is  all  that  I 
am  able  to  tell  in  giving  you  the  flute  to  own.  You  must  go  over 
to  see  the  one  who  lives  in  the  West,"  they  were  told. 
3500°— 25t 6 


74  ORIGIN    OF   THE    WHITE   BUFFALO   DANCE.  [eth.  ann.  to. 

A"pe'nowa''tc'".  lya'  na'kA'^tc  a''pyawa''tc  a'nAna''Api''tc''. 
A'a'^tci'moni'^tci  katemina'gu''tcin°'':  "Na'i',  niA'nA  neketemi'- 
nawawA  ko'ci'se'menan"^'.  MA'ni  wa'''tci  ketemi'nawAg'''',  'a'ki- 
wipapAgi'sApe'na'to'^tc  u'-wTya""'".  I'ni  wa''^tci  ketemi'nawAg''''. 
5MAnA''kA'^tca"  witta'pAnig  api'ni''tcini  ki'cikAkA'noneg'"'*'.  O'ni 
na'kA'''tci  wa''tcinawA''kwanig  api'ni'^tcini  ■  ki'cikAkA'noneg'"'^'. 
O'n  aiyo"  na"k  a"pyanAg'''',''  a"ini''tc''.  "Aiyo''megu  'ayl'gi 
wi'sA'"kowa**tci  mamato'mu''tcm°'',  i'ni  wa'^tc  aiyo"i  pya'^toipiti'- 
gAnAg'''',"    a"ina''tc''.    "'O'Va'na'ini,"  a"mi''tc'".    "Na'i',  no"ci"i, 

10aiy6"i  pya''tcinAna'"Apm°"',"  a"ina'^tc'',  "ana'sAmA'piyan"'','' 
a"mi''tc'".  "Ki'wi'tAm6n''^V'  a"igu'*tc''.  A'na'citepa'negu'^tci 
ne'guten"'".  Ea'ci'na'kA''tcina'citepa'negu'*tc'',  "Na'i',  no'ci'"i, 
wi'cigi'megu'u  ke'ki'no'sunu  wi'i'nenan"''.  Kii''tci''i  me'to'''tci' 
cigwA"ckwi'egi       ni'tAne'tunamu       wi'"ineno'wanan'''',      'ini'megu 

15a"cimigi  iya"ma'i,'  ka'tA  'i"cita"a'kAn''''.  Ci'  nepe'ki  ku^tci'megu 
m'n"^',  'A''tca"megumegu  ke'nawun°®'.  Na'i',  no'ci"i,  mA'nA 
keme'c5"  a'A'ckikete'mino'k'',  ketatotAmagStu'ge  me'to'sjineni'- 
wiwen"'',  wi'tapA'ku"ckAmAn  a'lcwa'ku'natagi  keme'to'saneni'- 
wiwen°'",        wi'pwawinotAkiwag\vA''soyAn°'' ;        mamA'ka'^tci'megu 

20a''kwagi  kepemate''siwen  i'ni  wi'A'kwime'to'saneni'wiyAn"''. 
I'nij'iitug  a'cime'ki  mii'me'ci'k  ii'ckikete'mino'k*".  Ini'^tca'nii- 
"ninA  ketena'nemen  jineme'k''.  Ini'megu  iinane'menan"''.  'O' niA'n 
na''kA!  'MA'kwa'^'tci  ki'me'to'sa'neniwi,'  mame'ci'kA'megu  kete'- 
gotug''®'.    Ini'megu  ketena'nemen""'.    O'ni  mAma'tomon"'".    'Ma'- 

25"kwa''^tci  ki'mAma'tom""'.  MA'kwa'''tci  mAmato'moyAn'"'",  i'n 
a'cinAtota'so'wAnan  i'ni  wi'i"cikeg'''','  mame'ci'k^v'megu  kete'- 
gotug'^".  Ini'^tca"  ketena'nemen""'.  Mamatomo'yAnini  ki'Ana'- 
"onawA  tawa''igAn°*'.  I'ua  wi'n^no'ta'wAget*'.  '  "A'ko'k''-^',' 
ki'i'cite'"kana''*\     TA'se'nwi     pyii'^tci'i'ciine'ki     ma'A'gi     pya^'tci- 

■SOpitiga'wagwig'^'', — I'ni  ketenanemene  ni'n"'^'.  Agwiga"  ini'gi 
negu'ta'  a'cimyane'tenig  inane'me'kin"'' ;  a'ci'megumenwigenig  in 
ana'neme'ki  na"winwawA;  wi'i'cimenwime'to'saneni'wiyAn"'',  i'n 
a'"cime"k''.  Kewiga''tci^tca'"megupe'setawa'petug''"'.  'Ki"\viga''tci- 
pe''setawi,'        ketegotuga'i'giyo""'.      Ini''tca''megu       wi'i'ca'wiyan 

35a'ine'nugwan°'".  Ni'naiyo  mA'n  a'inenani'megu  i'ni  wi'i'ca'- 
wiyan"''. Agwinegu'ta'i  wi'ina"ckagini  nekA'nawin"''.  Tcagenwi'- 
megu'u  neta'pwapen  a'ci'cikA.nd'nenag''"".  Kegime'siku'^tci'mAni 
nemanetowite'ka"sopen"*'.  Waguna'^'tca'i  na'i'  wi'u'^tcipA'cito'- 
wayag''"'  ?    Agwiga''i    wi'wawAnaneminA'megini    kago"     i'ciwAni'- 

40menag''"'.  Ni'ke'kanemegunanA'megu  nagAtawaneml'yAmetA  na- 
'nina'n"-*^","  a''igu'*tc''.  "Ciiwa'winA,  no'ci''i,  mA'ni  tA'ci''iyag'"'", 
a'gwi  wi'tapwa'yaginima"tca'''.  Wa''tcike"siyagi  wawigi't  i'na' 
wi'mawiwa'pAmag" 
a"ini<*tc'". 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  75 

And  they  started  out.  When  they  likewise  came  there  he  sat 
down.  The  one  by  whom  he  had  been  blessed  related:  "  Now,  I  have 
blessed  this  our  grandchild.  This  was  why  I  blessed  him,  because 
he  made  himself  so  hungry  that  he  stumbled  around  from  hunger, 
that  was  why  I  blessed  him.  The  one  who  is  in  the  East  has  spoken 
to  him  also.  And  the  one  who  is  in  the  South  has  also  spoken  to 
him.  And  then  I  brought  hun  here,"  he  said.  "He  will  also  make 
his  words  reach  here  when  he  worships,  that  was  why  I  brought  him 
in  here,"  he  said  to  him.  "O  yes,"  the  other  answered.  "Now,  my 
grandchild  come  and  sit  down,"  he  said  to  him,  "in  front  of  me,"  he 
said.  "I  will  give  you  instructions,"  he  was  told.  He  was  stroked 
once  on  the  head.  After  he  had  been  stroked  on  the  head  again, 
"Now,  my  grandchild,  bear  in  mind  well  what  I  am  to  say  to  you. 
Although  whatever  I  say  to  you  is  second-handed,  do  not  think, 
'that  is  just  what  I  was  told  j'onder.'  Lo!  I  am  another  being  and 
this  is  the  first  time  I  ever  saw  you.  Now,  my  grandchild,  when 
your  grandfather  here  first  blessed  you,  he  probably  instructed  you 
about  life,  so  that  you  might  reach  the  end  of  your  life  as  long  as  it 
has  been  set;  so  you  would  not  be  lying  around  in  a  pile  (i.  e.,  dead) 
before  that  time;  surely  the  length  of  your  life  is  how  long  you  shall 
live.  That  very  likely  was  what  he  promised  you  who  first  blessed 
you.  Now  I  also  think  of  you  as  he  thought  of  you.  Precisely  so 
do  I  think  of  you.  And  this  too!  Probably  he  told  you,  'lead  a 
quiet  life.'  I  think  of  you  the  same  way.  And  then  in  regard  to 
religion.  'Worship  quietly.  If  you  worship  quietly,  then  what- 
soever you  pray  for  will  be  so,'  I  suppose  he  said  to  you.  I 
think  of  3'ou  the  same  way.  When  you  worship,  fill  up  a  di'um. 
That  is  what  we  will  hear.  You  will  call  it  a  'kettle.'  In  as  many 
ways  as  they  (to  whose  dwellings)  you  have  come  and  entered 
have  instructed  you,  in  so  many  I  think  of  you.  None  of  them 
think  of  you  in  an  evil  way;  they  think  of  you  in  a  good  way;  that 
you  would  have  a  good  life,  thus  did  they  instruct  you.  Probably 
you  will  listen  very  carefully  to  them.  '  You  are  to  listen  very  care- 
fully to  me,'  they  probably  told  you.  I  shall  do  just  the  same  as 
they  told  you.  This  which  I  say  to  you  is  what  I  shall  do.  Not  a 
word  of  mine  will  in  any  way  be  useless.*  We  shall  tell  the  truth  in 
every  way  we  have  spoken  to  you.  For  all  of  us  are  called  manitous. 
Why  then  should  we  lie?  We  shall  not  fail  to  be  known  if  we  lie 
to  you  in  any  way.  The  one  who  watches  us  will  know  about  us," 
he  was  told.  "But  my  grandchild  if  we  are  this  many,  our  sayings 
will  not  be  true.  So  you  must  go  to  see  the  one  who  lives  in  the 
North,"  he  said.     "That  is  all  I  can  speak  to  you,"  he  said. 

9  Literally  "will  not  tall  nny  indefinite  spot." 


76  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ann.  40. 

A'nfi'gwawa'^tc  Ite'pi  wa^'tcike'sl'yanig''''.  lya''  a''pyawa'*tc 
a'pemipiti'gawa^tc''.  A'A'pi'A'pini''tci  ne'niwAn°''.  A'IvAiio'- 
"kyani'^tc  ume'co'me'sAn"''.  "Na'I',  niA'nA'A  ko'ci'se'menanA 
neketemi'nawawA.  Ma'di  wa'^tciketcmi'nawAg'''',  a'kiwipapAgi- 
5 "sApe'na"  10*^10  u'wiyawi,  i'ni  wa''*tci  kAbo'twe  ketemi'nawAg''''. 
Wata'pAiiigi'^tca"  api'ni<*tcmi  ki'dkAkA'Doneg"™*'.  O'n  au'Hcino'- 
wiyag  6'ni  wa'*tcinawA''kwanig  api'Di^tcin  a'kAn5'negu''tc'". 
O'ni  na'kA'^tci  wa'^tcipAgi'ci'monig  api'ni''tcin  ii'kl'cikAkAno'- 
negu''tc''.     'OniHca''  aiyo''  a'pya'tonan"''." 

10  "'0'  wa'na'Ini.  A'ce'megu.  Na'i',  no'cI'"i,  aiyo"  ana'sAmA'- 
piyani  pya'^tcinAna"Apin°"V'  a''ine''tc'".  A"na'citepa'negu''tc'". 
Ki'ciiiito'tagu<'tc'',  "Na'i',  no"cI"i,  mA'ni  keke'ka'netA  pya^'tci- 
'cimagAni'wiyAni  mAiiAga"  a"cime"k'",  a'ckimegukAkA'none'k*". 
AwitA'mAiii,    'a'cikrcagu''tcimya'netcgi    ketena'nemen''«V     awitA' 

15'inene's'^'.  Na'i'  niA'ni  kiwutA'pena''toyAni  kiya'w  a'ketemagane'- 
tAinan"''.  I'ni'^tca  na"ninA  ketena'nemene  \\'i'tapA'ku''clvAmAni'- 
mcgu  keme'to'saneni'wiwen"'".  I'ni  ki"i"caw  a'Anemime'to'sane'- 
niwi^'tci  me'to'sa'neni'w'"'".  KinAna''i  'ini'megu  wi'Anemi'cime'to- 
'saneni'wiyAn"'',   wi'cegane'tAmAne  mA'ni  niA'n  if  cime'nugwan"'". 

20Kago''iy6winA'megu  kekiwi'u''tcipemiwe'negop''.  A'gwi  tcAga'"egin 
iinane'menag'"''.  Pe'ki'mcgu  me'ca'w  anane'naenag'"''.  NakA'^'tci 
nina'n  a'gwi  po'sipApiwimaneto'a'i'yagin"'",  tA'swi'mAni  pemipitiga'- 
wiyag''*''.  Ke'tcinawe'megu  netAno'kane'gunanA  wi'nA  mawA'^tci 
niga'nike.'tcima'neto'"'^'.     Neki'ci''tca''mAni'atotAma'gopenA   wi'inii- 

25'inanc'mcnag''®'.  I'ni'^tca  ketena'nemene  mA'n  anil'neme'ki 
niganikA'none'k'^'.  Ta"sw  a''cime'ki,  ini'megu  ketena'nemene 
na"nin"*'.  Na'kA'  ma'Agi  pya"^tcipitiga'wAtcigi  tA''swi_pya'^tci'i'- 
'ci"i"cime"k'',  ini'megu  na''ninA  ketena'nemen°«".  'O'ni  ni'nA 
wi'liAiio'nenan"''.    MAmatomi'yagini  mA'n  a'gvvi'  ca''cki  wi'ne'to'- 

30ne'to'mApi'yAnin°''.  Ki'nAgAinu'meg''"'.  Wi'neno''tonag  i'ni  wi'u- 
''tcinAgA'moyAn"''.  MA'ni  ki'ke'ka'net^',  tA'se'nwi  pya'^tcipiti'- 
gayAn"'':  i'ni  \\'i'pemi'cikAna'\viyAn°''.  A'pena''*tc  a'cipiti'giiyAni 
ma'A'ni  nige'e'nanAn  ini'megu  vvi'i'citetepike'ka'i'gayAn"''. 
Agwiga"    niigAmo'yAnin    A'ce'megu    wi'tA'cimi"cami''ca^tcinaga'- 

35yAnin°'',  me'to''*tci  ki"mai''"".  Ki"mawit  o'tawen°'',  ketotii'- 
wenwa'''".  Me's5tawe'megu  ki'^tcime'to'sane'niwaw  ina"  wi'mawi- 
jj^j^gkwA<_  Agwi'  kinwawA  ne'ci''kA  wi'mawiti'so'yagwin"''.  Ki'witA'- 
magdpi  nAgA'monAn"''.  Ininiga''megu  kc'gime'si  nina'nA  nenAgA- 
mone'nanAn"''. 

40  "Ke''tenA''tca"  neta'pi'egwA  niA'nA  mene'tA'megu  kii'none'k 
a'kete'mino'k''.  Ini''tca''megu  na"nin  a'cikA''ckikAn6'nenan°''. 
Agwi'  kutAgi  pai'ya'ki'^tc  a'gwi  wi'inaneme'nanin"''.  MAni'megu 
na''ninA  me'to'saneni'wiwen"''.  Cawa'winA  mA'ni  tA"ciyag'"'", 
a'gwi  wi'tapwa'yagin"''.     I'm^'tca'  A"pemeg  a'pit*",  mame'^'tcina' 

45i'n  a"Api''tci  wi'kA'none'k''.    Ki'cinAkAno'ne'k  i'ni  wi'ta'pwayag'"'" 
Ma'u    ini     wi'i'ca'wiyAn"'',    tA"swaiyAg     a'ci'menan"" 
wi'wapI'wenA"*tci  ko'ci'se'menan  itep'',"  a"ini''tc''. 


MiciiELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  77 

They  started  out,  going  North.  When  they  arrived  there  they 
started  to  walk  in.  A  man  was  sitting  there  all  the  time.  Then  his 
grandfather  spoke.  ''Now,  I  have  blessed  this  our  grandcliild. 
Tills  is  why  I  blessed  him,  because  he  made  hmiself  so  hungry  that  he 
was  stumlaling  around  from  hunger,  that  was  the  reason  I  soon 
blessed  him.  He  has  been  spoken  to  by  the  one  who  sits  in  the  East. 
Then  when  we  came  out  from  there  ho  was  spoken  to  by  the  one  who 
sits  in  the  South.  And  then  also  he  has  been  spoken  to  by  the  one 
who  sits  in  the  West.     Then  verily  I  brought  him  here  to  you." 

"O,  yes.  Well,  I'll  try.  Now,  my  grandchild,  come  here  and  sit 
down  in  front  of  me,"  he  was  told.  Then  he  was  stroked  on  the  head. 
After  he  had  been  thus  treated,  "Now,  my  grandchild,  you  know 
what  all  you  have  been  told  before,  what  he  said  to  you,  who  first 
spoke  to  you.  They  would  not  ever  say  to  you,  'I  think  of  you  in 
the  wickedest  way.'  Now  this  was  the  reason,  by  going  around  hungry 
you  have  made  your  body  wretched.  So  I  also  think  that  you  will 
reach  your  span  of  life.  You  are  to  do  exactly  as  the  people  who  are 
to  live  on.  You  also  will  live  on  the  same  way,  if  you  tliink  strongly 
of  whatever  this  one  Biay  say  to  you.  Because  there  is  some  reason 
for  your  being  taken  around.  What  we  thought  of  you  is  no  small 
tiling.  It  is  a  big  thing  which  we  think  of  you.  And  besides  we  are 
no  small  manitous,  as  many  of  us  as  you  have  visited  in  turn.  The 
leading  and  the  great  manitou  has  personally  hired  us.  We  have 
already  been  instructed  the  way  each  one  of  us  must  bless  you.  So  I 
bless  you  the  same  way  as  he  blessed  you  who  first  spoke  to  you. 
As  much  as  lie  said  to  you,  the  same  way  I  also  think  of  you.  And 
what  as  many  of  them  whom  you  have  visited  on  the  way  said  to  you, 
I  bless  you  the  same  way.  And  now  I  shall  speak  to  you  myself. 
When  you  are  worshipping  us,  you  must  not  only  be  sitting  there 
solemnly.  You  must  sing.  We  shall  be  able  to  hear  you  from  where 
you  will  sing.  You  know  the  number  of  times  you  have  gone  to  and 
entered  (dwellings) ;  in  your  speech  you  must  refer  to  them  in  order. 
^Vlways  when  you  go  in,  you  must  name  these  our  wickiups  in  a  circle. 
And  when  you  are  singing,  you  are  not  to  be  singing  sportively;  you 
must  be  same  as  wailing.  You  will  be  wailing  over  the  town,  your 
town.  All  your  fellow  people  are  they  over  whom  you  will  be  wailing 
there.  You  must  not  be  wailing  over  yourselves  alone.  You  will 
be  instructed  in  the  songs.     Antl  the  songs  are  all  ours. 

"To  be  sure  this  first  one  who  spoke  to  you  and  blessed  you  has 
pleased  me.  That  is  all  I  am  able  to  speak  to  you  myself.  I  can  not 
bless  you  any  other  way.  My  (blessing)  will  be  also  in  regard  to  life. 
But  if  we  are  this  many,  what  we  say  will  not  be  true.  So,  he  who  is 
above,  is  the  last  one  to  speak  to  you  as  he  is  seated  there.  After  he 
speaks  to  you  then  wo  shall  all  tell  the  truth.  Then  you  must  do  this 
way,  as  many  things  as  I  have  told  you;  and  now  you  may  go  and 
take  our  grandchild  there,"  he  said. 


78  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  j-nn.  40. 

O'ni  na"kA'''tc  a"a'wAne''tc  A"pemeg'''".  Iya"megu  a"pyanc'^tci 
kl"cegugi  wawene'tenig  a''natAg''''.  O'n  a'a'wini''tci  nigane'si'- 
ni'^tcin  a'piti'gAne''tc''.  O'ni  katemina'gu''tcin  a"kAn5''kyani''tc'', 
a'nemA''sowa''tciga''". 
5  "Na'I',  mAHA'ku'i  neketemi'nawfi"'^'.  MAnigii"!  wa^'tciketemi'- 
nawAg'''',  a'kiwipapAgi'sApe'na't6''tc  u'wiyawi.  Wa'''tci  ketemi'- 
nawAg''''.  Ki'ci''tca''ikAkA'noncgwA  wata'pAnig  api'ni''tcin°'". 
Anane'megu''tci  witAinag''"'''.  O'ni  wa''tcinawA''k\vanigi  te'pina'i 
namA''kAmig  api'ni'^tci  ayi'gi  ki'cikAkA'noneg'"'*' :  anane'megu''tci 

lOkrciwI'tAmag''"''^',  wratotA'magu''tci  pe'pigwii'ck"''.  O'ni  na'kA'- 
''tci  wii/'tcipAgi'ci'monig  api'ni''tcin  ayigi'megu  kl'ci'a'^tci'mo'egw 
anane'megu'*tc'',  wT'i"ci"atotA'magu''tc  anwawa"so'An'''',  mamato'- 
mu'^tcini  wi'Ana''ona''tc'".  O'ni  wa'*tcike'"siyag  api'ni'^tcin  ayi'gi 
wi'tAniagwA    wi'unAgA'inoni''tc    anane'megu'^tc''.     Na'i',    "Ini''tca'- 

15'na'kA''tc  aiyo''  a'pya'tonani  mA'nA  ko'ci'se'menan"*^'. 

"O'  'I'nip  a'kAno'negu<'tc",  "Na'i',  pltiga'g'^"'.  Po"k  aiy6"i 
nl'wItA'mawa"*'/'  a"ini'^tc''.  "Na'i',  'aiy6''megu  'ano'sAmA'piyani 
pya''tcinAna'"Apin°"',"  a"ine'*tc"''.  Ne'notaw  Ite'p  ii'mawinAna'- 
'Api^'tc''.    A'se'kwatA'mini^tc  u'ne'kAn"''.    Ki'ci'se'kAvatA'mini''tc'', 

20" Na'I',  no'ci"'',  negAvi"'","  ^a"igu"tc'".  "'Neme'co'''^',  n6"s*',' 
iniine'min""',"  a''igu'*tc''.  Ini'megu  a'ci'ta'a''tc'',  "Neme'co', 
Ano"''so,"  'a'ci'ta'a^'tc''. 

"Aiy6''Inugi  ke'tA'tone  nekA'nawini  niA'ni  nena'mowcn"'', 
mAni'megu    na"kInA    kenii'mowen"''.      Ini'megu     'a'tcawI'cAvina'- 

25  inoyAg''™''' ;  keketemino'ne<*tca"  na''nin'"^'.  Ini'megu  'ji"pen 
iinane'menani  mA'ni  tA''swi  me'to'saneni'wiyAn"^'',  A'cewii'nA  ki'uA 
kemawA'^tci'megu  'Ane'kl'''';  cewa'nA  wi''me'cawi  mawA'^tc 
anane'menan"'',"  a'"igu''tc''. 

"Me'ce'megu    ki'tA'cime'tome'to'saneniwi'te'ka'su   niA'ni    ma'ne- 

.30'seg  a'a'wiyan"'',  cewii'nA  kAbo'twe  wi'pyawA  wi'wA'niwA'- 
nime'k*",  'ninAga''megu  'ayi'gi  ni'wawiteg'''"'','  wi'i'ci'ta'il""''. 
Ina"A'sami'megu  WAniwA'nime'k"',  i'ni  wi'ki'ckA'tA'wAgi  ninA'- 
meg""''.  Ke"tcinawc  ni'kl'ckA'tA'wa""'.  Ini'^tca'^i  wi'wi'cega'nctA- 
man  A'sa'me'sif'.   MA'ni  ketA'ki'mi  ki'\vAni'g\vaneg''"'''.    Ki'ci<'tca'- 

SS'megupS'nika'go'a'neme'k"',  i'ni  ni'nA  wi'wawi"ciyAn"'',  a'gwi  wi- 
"wAni'kii'yanini  mA'ni  ni'nA  nAna''c  a'ci'menan"''.  MA'nige  wi'i'- 
'cawi^'tc''.  Wi'neno''tagwiwA  tca'gi  kiigo'''".  A'gwi  wi'ku'- 
'tAgin"''.  Cewa'nA  ni'nA  mA'ni  a'gwi  nAna"c  aiyo"  a'a'wiyani 
wi''pya"'tcin°''.      I'ni    wi'i''cawi''tc''.      Iya''megu  _  wi'tAne'nego"'*'. 

40Negute'nwi  ki'ckA'tA'wAg  i'ni  wi'sa'gi'Ag''''."  I'nip  a''igu<»tc''. 
"I'ni  negute'nw  anane'menan"''.  O'ni  na'kA''*tci  mAmatomo'- 
}^\nini  mA'kAva'<'tci  wi'mAma'toniA'^tci  katemin6"kig'''',  ninAgti'- 
'meg  iiyi'g''''.    A'gwi  ni'nA  kiigo"   i'cimAtagwineniwI'yanin  aiyo" 


MICHF.LSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  79 

Then  also  he  was  taken  above.  When  he  was  brought  yonder  to 
the  firmament,  he  saw  a  beautiful  sight.  Then  he  was  taken  in  to 
where  the  leading  one  was.  Then  the  one  by  whom  he  had  been 
blessed  spoke,  and  they  were  stantling. 

''Now  I  have  blessed  this  being.  This  is  why  I  blessed  him, 
because  he  made  himself  so  hungry  that  he  would  stumble  around 
from  hunger.  So  I  took  pity  on  him.  He  has  been  spoken  to  by  the 
one  who  is  in  East.  He  has  been  told  by  him  how  he  is  thought  of. 
And  then  the  one  who  is  directly  below  in  the  South  has  spoken  to 
him;  he  has  been  instructed  how  he  was  thought  of,  that  he  would 
be  instructed  about  the  flute.  And  then  again  the  one  who  is  in 
West  has  also  told  him  how  he  is  blessed,  how  he  would  be  instructed 
about  the  drum,  and  to  1111  the  drmn  when  he  is  worshiping.  And 
he  has  also  been  told  by  the  one  who  is  in  the  North  how  he  was  blessed 
to  possess  songs.  So  now  I  have  brought  this  our  grandchild  here 
to  you." 

Then,  it  is  said,  he  was  addressed,  "Come  in.  I  shall  instruct  him 
fully  here,"  he  said,  "Now  come  over  and  sit  down  right  in  front  of 
me,"  he  was  told.  Then  the  Indian  went  over  there  and  sat  down. 
Then  the  other  spat  on  his  hands.  After  spitting  on  them,  "  Now,  my 
grandcliild,  my  son,"  he  was  told,  "Think  of  me  as  'my  grandfather, 
my  father,' "  he  was  told.  And  he  thought  that  way,  "  O  my  grand- 
father! my  father!"  he  thought. 

"  At  this  place  I  now  place  my  word  and  my  breath  in  you,  and  this 
is  your  breath  also.  We  both  breathe  alike;  so  I  bless  you  myself. 
I  have  the  same  thought  alike  toward  all  of  you  who  are  mortal,  but 
toward  you  a  little  more;  but  my  thought  toward  you  will  be  the 
largest,"  he  was  told. 

"You  shall  continually  be  called  mortal  on  this  island  °  where  you 
are,  but  some  time  soon  some  one  will  come  who  Avili  fool  you,  and 
'  he  even  will  mention  me,'  so  he  will  think.  If  he  fools  you  too  much, 
then  you  must  think  of  me,  and  I  shall  whip  him  myself.  I  shall 
personally  whip  him.  Then  you  must  think  of  it  stronglj^  if  he  gets 
too  bad.  He  will  take  your  land  away  from  you  secretly.  If  he  has 
ceased  to  care  anything  for  you,  then  you  must  call  me,  for  I  will 
never  forget  this  myself,  what  I  have  promised  you.  This  is  what  he 
will  do.  Everything  will  be  able  to  understand- him.  He  will  not 
fear  it.  But  he  will  never  be  able  to  come  where  I  am.  That  is 
what  will  happen  to  him.  He  will  be  fooling  over  there.  When  I 
whip  him  once  then  I  will  frighten  him."  It  is  said  that  was  what  he 
was  told.  "That  is  one  way  I  bless  you.  And  then  when  j^ou  wor- 
ship you  are  to  worship  cjuietly  the  beings  who  have  blessed  you, 
including  myself.     I  am  in  no  way  a  sportive  person  here  where  I  am. 

'  That  is,  this  earth.    A  common  Algonquin  and  Siouan  conception. 


80  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [etu.  ann.  40. 

a'a'wiyan"''.  Me'to'^tci'megu  a'pe'^tciki'wa'^tca™'',  'i'ni  ni'n  a"ca'- 
wiyan"'',  no'ci'"'',  negwi'"'",''  a'"igu'^tc''.  "Me'cemego'na'  u'wiya'A 
nenl'w  6'n  i'kwa'wA  neni'wA  pwawike'ka'nemat  i''kwawAn  a'cigi'- 
nigwan°'',  I'nA  wfnene'ka'ne.mAg''^'.  I'kwa'wA  na"kA'''tci  pwawike- 
5'ka'nematA  ne'niwAn  a'cigi'nigwan"'',  i'nA  wi'nene'ka'ncmAg''*'. 
'Agwiga'ma'mA'ka''tci  wi"na'imA'kA'tawi''tc''.  Ini'megu  i'ni  wi'i'- 
'cigcnwi  me'to'sane'niwi^tc  u'wiya"  i'"cawit"''.  I'ni  ncgu't  a'cike- 
'kanctAmwi''enan''''.  O'ni  na''kA''tci  ki'giinoni  ke''tcn  iina'- 
netAg"^*',     wigate'tAgA'megu,     pwawi'megu     kago'"i     na'i''ciwapA'- 

lO'cotAg"''',  I'ni  na'lvA'^tc''. 

"NinA'ku^'tci  ke'"tenA  neki'ci'a'*tcimo"awAgi  ni'*tcimane'towAgi 
wf  inii' inane 'menag'™*^',  a'A'sami'megukwa'"kwatcatcA'kwa'kunAm5'- 
iiAgowc  kerne' to'saneniwi'wenwa''''',  cewa'n  I'ni  wI'u'^tci'AtA'mawa- 
''tc''.    M6''tci  ni'n  agwi'negut   Ane'ckenA'^tci'gawen  A'ckunAinati'- 

15so'yanin  A'sama'"*^".  Ketcagimegukln\vawAkegApi''cnepw  a'mc'to- 
"saneni\vite"ka"soyag'''^'''.  Iniga''i  wii'^tcikcgApi'e'nAgo^™',  a'cIwV- 
''tci'k.v'mawate  maniA'ka'^tci'megu  ki'ciketemi'nonage,  i'ni  wi'wiipi- 
'AtA'ma'tig'''^''',  agwipi'ne'c''.  'Agwiga''ayigi  ■wi'kemoteme'na- 
gwin"''.     A'taniwi'megu    wi'i"cawi''tci    kemote'menag''"'''.     Mo''tci 

20ni'nA  kemoteme'nAgow  A'ta'sAku"megu  ami'ca'wiyan"''.  "I'ni 
na'kA^'tc  a'ci'menan"''.  Ki'wi'cigi''tca''megunene'ka'net  anii'- 
ncme'ki  niA'nA'A  keme'co'me's"^',  a'cki'megu'ukete'mino'k*'. 
'A^ine'ld'Hca''  ki'cikAno'ne'kig  ini'megu  wi'i'ca'wiyAn"'".  Wi'tii'- 
pwawAg''"',     agu'wiya'A    nAna'w    iniine'me'kin"''.     A'ci'megumen- 

25wigenig  i'n  iina'neme'k''.  A'ciga'imyane'tenig  in  ana'neme'k"', 
mame'ci''k  awi't  aiyo'"i  pyiinene'na'^',  i'n  ami'ca'wiyAn"''. 

"I'nugi  wi'nA  mA'n  aiyo"mAni  Ivena'w  a'a'wiyan"'',  'ii'cinagu'- 
"siyani  keke'kii'nem"''.  Na'kA'mAni'  sAnAgi'nagwAtw  aiyo" 
u'wiyii'A    wi'"pya''tc''.     Aiy6'tca''mAni    me'cena"    kenat    a'kete'- 

SOinino'ki  inaA'gi  mane'tovvAg''''.  I'ni  wa'^tcina'tAmAn  aiy5"mAn 
a'a'wiyan"'".  Me'ten6"megu  anemiketemi'nagut  ano'kane'mAgi' 
i'n  wi'Anemi'natAg  aiyo'"i  mA'n  a'cinagwA'tenig''''.  Kegyii'ki'- 
nawa^'tc'":  kimo"'tci  katemi'nagutA  wawAne'cka'imane'towAn"'', 
ina'megu'u  wi'tA'ciki'co'wanegw  a'gw  aiyo''''. 

35  "Kinaiyo'mAn  ini'megu  'ii'ki'co'wane'ki  ma'A'gi  kiitemi'no- 
'kig''"'.  I'n  a"ki'ca'wiwa''tc''.  A'gwi  na'nagA'^tci  kago''i  wi'i'ne- 
"kin  u'wiyii''^',  i'ni  mA'n  a'ki'citepikA'none'ki  mane'towAg'''". 
Ketetepu'sa''egop  i'na'i  ketA''kimwa'"'.  Aiyo'"  ini  mawA''tcA'kow 
ini'megu  mame'^tcina''  a'a'pe^'tciki'cowa'neneg'''".     Ini'*tca'"i  wi'wi- 

40"ciginene"kane'tAmAn  a'i'neneg'''',  ininayapi  wi''aiyAn''''.  Ku'^tca- 
winu'megu  mA'kwa'''tci  wi'me'to'sancni'wiyAn"'';  a'pene'megu 
"ina'netin""",  iya'"'";  wi'^tci'so'mAtcig  i'n  anegi'kwi'menan"'". 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  81 

It  is  just  as  if  it  were  lonely  all  the  time,  that  is  how  I  am,  my  grand- 
child, my  son,"  he  was  told.  "Any  man  or  woman,  a  man  who 
knows  nothing  of  the  nature  of  a  woman,  he  is  the  one  I  shall  think  of. 
And  a  woman  who  knows  nothing  of  the  nature  of  a  man,  she  is  the 
one  I  shall  think  of.  Truly  the  person  does  not  have  to  fast.  If  any 
one  does  so,  in  that  way  he  (or  she)  will  have  a  long  life.  That  is  one 
tiling  I  let  you  know.  And  then  also  the  one  who  believes  the  gens 
festival  to  be  true,  one  who  listens  to  it  carefully,  one  who  never  talks 
foolishly  against  it,  that  is  another  thing. 

"It  is  true  that  I  have  instructed  my  fellow  manitous  how  they 
shall  bless  you,  because  I  have  set  j'our  lives  entirely  too  short,  but 
that  is  how  they  will  get  smoke.  Even  myself,  I  have  not  even 
saved  one  pipe  full  of  tobacco  for  myself.  I  have  placed  it  all  for 
you  who  are  called  mortals.  That  is  why  I  set  it  with  you,  so  that 
later  on  if  they  want  to  smoke,  after  tlie}^  have  truly  blessed  you, 
then  you  are  to  begin  to  let  them  smoke — and  not  without  reason. 
And  also  they  will  not  steal  it  from  you.  There  is  something  which 
will  happen  to  any  who  steals  it  from  you.  Even  if  I  should  steal  it 
from  you  there  would  be  something  that  would  happen  to  me.  This 
also  I  promise  you.  So  you  must  remember  very  firmly  the  way 
this  your  grandfather  has  blessed  you,  the  one  who  first  blessed  you. 
Wliatever  those  who  have  spoken  to  you  say  to  you,  do  that.  They 
will  tell  the  truth,  no  one  thinks  of  you  as  being  in  a  distant  lonely 
spot.  They  think  of  you  only  the  way  it  is  go(jd.  If  they  thought 
of  you  in  a  wicked  way,  probably  you  would  not  have  been  brought 
here,  that  is  what  would  have  happened  to  you. 

"To-day  you  now  see  mo  here  where  I  am,  you  loiow  how  I  look. 
And  it  looks  difficult  for  anyone  to  come  here.  It  is  possible  for  you 
to  see  this  place  because  these  manitous  have  blessed  j^ou.  That  is 
why  you  see  this  place  where  I  am.  Only  the  one  who  in  the  future 
is  blessed  by  those  whom  I  have  hired  will  see  what  this  place,  here, 
looks  like.  You  may  know  it  by  this  sign;  if  any  one  is  secretly 
blessed  by  an  evil  manitou,  he  will  be  decided  upon  right  there,  not 
here. 

"Just  so  those  who  have  blessed  you,  have  decided  upon  you. 
Now  they  are  done.  No  one  will  say  anytliing  (more)  to  you, 
because  the  required  number  of  manitous  have  spoken  to  you. 
You  have  been  made  to  walk  around  your  earth  (down  there) .  Right 
here  is  the  last  time  thay  have  decided  upon  you.  So  now  you 
think  very  hard  of  what  they  have  told  you,  for  now  you  must  go. 
Try  to  lead  a  quiet  life;  think  of  each  other  equally  alike,  yonder;  I 
speak  to  the  people  of  your  gens  in  common. 


82  OEIGIN    OF   THE    WHITE    BUFFALO   DANCE.  [eth.  ann.  jo. 

"I'nugi  mA'n  a'kAno'nenan  inigifi  wrA'ci''toyAni  mi'ca'm™'', 
ini'megu  wi'inegi'"kwitepane'tA  niAn"'";  a'gwi  ki'nA  ne"ci"kA 
wrtepanetA'mAn"''.  A'pene'megu  ki'ina'net  i'ni  mi"cam"''. 
Me'ce'megu  wi'^tci'so'mAt'^',  'ni'ki'giinu,'  ine''k''',  'kAkAta'ni'iyu,' 
5ki''ina''*'.  A'gwi  ma'mA'ka'^tci  kinA'megu  ne"ci"kA  wi'tA'ciklkl- 
gano'yAnin"'',  me'ce'megu  'i'n  a'ciwI'^tci'"s6mAt  I'nanA  tapa'- 
netAg'"^';  mo'tci'megii  'Ape'no'a'A  na'ina"  a'ki"eiwi'"swi'e'^tc 
Ini'meg  a'ki'citepa'netAg''''.  I'n  a"cikeg'''".  I'ni  na'kA'^'tc  a'gwi 
wi'tA'ci'u'pwi'u'pwi'eti'yAnin"'',   kA"ci   kl'nAtAwa'netAmawa'wAku- 

lO'^tci  kl'^tcime'to'sa'neniwA  wi'menwime'to'sane'niwi'^tc'';  i'ni  wl'u- 
■^tci'i'ci'tci'gayAn"''.     Ini'*tca''i  tA'"sutun  a'i'nenan"'","  a'"igu''tc''. 

A'ni'si'wene''tc''.  Aiya'pAmi  pya'ya'^te.  a''to'kl''tc''.  A  tAgwagi'- 
nigiga"ip  a'"nepa^tc''  kwiyenA'megu  men5'kA'minig  a"t6'kl<'tc''. 
Me'ce'megu  a'inepA'ckA'tenig  a'pc'ckunawA'kAmigA'tenigi  pe'ckuna'- 

15wi'An°''.  Me'tego'n  n^'kiv'^'tc  ii'wa'pAtAg'''",  a'tcagimeguki'cipya'- 
yanig''''. 

A"Api"Api''tc''.  Keya'ApAga''i  ne'kA'nipeponw  i'na'i  nepanepa'- 
te'^'.  A'ke'gi'cigi  kenwa''c''.  A'Api'"Api<'tc'',  "Citcltcii'  wii'na'i! 
Ne'kA'nipeponw       aiyo''i       ne'cegi'cine'petug'"'',"       a'i'ci'ta'a'^tc''. 

20A'aiya'ci'megmvi'gowi''tc''.  A'pemipA''scgwi'*tc  a'kiwi'megu'aiya- 
"c6'ga'sa''tc  a'nenya"pi"cig''''.  A''nagwa''tc  a'uwl'ge'i'^tc''.  Ca"cki 
mAte'pw  a'A"tanig''''.  O'ni  a''penu'*tci  wigiya'pi'klg'^''.  'lya" 
a''pya''tc    ume'so'tana'    ii'uwi'gini'^tc    a'wi''seni''tc''.     A"nepa'^tc''. 

Inipi  na'kA'''tc  iniyane'meg  a'pytinu'tagu'^tc'".     "Keke'kiineta'- 

25petuge  wi'unAgAmonl'yAnini  uAgA'monAni  na'kA'''tci  kAnakAna'- 
wlnAn"'',"  a''igu'*tc''.  "Kraiya''tcimo'e'ne'^tca"  upya'ni  wi'un- 
AgAmoni'yAnin"''.  Ma'naton"'' :  i'niwa''*tcupyani'nenan'''".  Upyani'- 
megu  ki'a''tci'mo'ene  m6"tci  mA'ni  mi'cam™''.  Upyani'megona'i 
ki'a'*tci'mo'ene  na'kA''^tci  wi'i''cawi'*tci  nimi't*'.     MAmatomowikA'- 

SOnawin  upyani'megu  kl'wI'tAmon"'''.  I'ni  pya'^tci'ina'^tcimo'- 
'enan°''.  'A'te'tcima"tca'i  wawite'pi  na'kA'<'tci  ki'mawi'uwi'g''''. 
"A'gwi  wi'nA  kemA'tepug'^'',  A'te'tcima''megu.  I'ni  pe"ki  wi'witA'- 
monan""'.  I'ni'  ca"cki  pya''tcina''tcimo''enan°'',"  a''igu'^tc''. 
"Ini'megu  'i''cawin  a'i'nenan"'',''  a''igu'*tc'".     "'Au',"  "a"ina''tc'". 

35  0'nip  a'na'gwani'^tc''. 

Keya'ApAga''ipi  nya'wuguni  nepa'te'"^'.  Ini  ne''ki  pemipi'anwi'- 
'kagu"*tc  ume'so'tana'i  wi't6"ki"egu''tc''.  Ca'cki'meg  a"namu'*tc 
a'tA'cina'sawa'neme''tc''. 

Ki'ci'to'kldtc'',  "Keke'ka'net'''?"  a'"ine''tc''.     "A'a^'e,"  a"ina<^tc 

40ugyan''''.  A'A'eA'megu<'tc'",  'a'a<'tci'mo'a''t,c  6"sAn'''' :  "Na'i', 
'Ano''s''',  kra'mlwe'ci  mame''^tcina''";  A'te"tci  ni'mawi'uwi'g"'," 
a'"ina'*tc''. 

"'Au',"  a'^gu'itc'". 


MICUELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DAXCE.  83 

"  When  I  speak  to  you  now,  then  you  must  make  the  sacred  pack, 
and  you  will  own  it  in  common;  you  shall  not  possess  it  alone.  All 
of  you  must  think  of  this  sacred  pack  alike.  If  any  one  of  the  con- 
freres of  yom-  gens  should  say  to  you,  '  I  am  goiaig  to  hold  a  gens 
festival,'  you  are  to  tell  him,  'it  will  be  very  good  if  you  do.'  You 
should  certaijdy  not  hold  all  the  gens  festivals  yourseh,  for  anyone 
who  is  a  fellow-member  of  j^our  gens  is  an  owner  of  it;  even  a  little 
baby  after  it  is  named  has  then  an  ownership  in  it.  That  is  how  it  is. 
And  you  must  not  make  merry  over  it  with  each  other,  because  you 
will  deshe  your  fellow  people  to  have  healthj-  lives;  that  is  the  object 
of  you  doing  thus.     That  is  the  mouthful  I  say  to  you,"  he  was  told. 

Then  he  was  taken  down.  Wlien  he  returned,  then  he  woke  up. 
It  was  in  the  fall  when  he  went  to  sleep,  and  it  was  precisely  in  spring 
when  he  woke  up.  The  grass  was  up  quite  a  bit,  and  the  flowers 
were  in  bloom  and  in  abundance.  When  he  looked  at  the  trees,  they 
all  had  already  leaved  out. 

He  was  sitting  there  all  the  time.  It  is  a  fact  that  he  had  been 
asleep  all  whiter  long.  For  a  long  time  the  mark  showed  where  he 
had  lain.  As  he  was  sitting  there,  ''O,  how  strange!  I  must  have 
been  lying  here  all  winter  long,"  he  thought.  He  was  yet  sleepy. 
When  he  got  up,  he  staggered  aroiuid  as  he  was  weak  from  lying 
down.  Ho  went  away  to  his  little  home.  Oidy  the  frame  of  a 
wickiup  was  there.  Then  he  went  to  the  village.  When  he  got  to 
his  parents'  home  he  ate  a  meal.     Ho  went  to  sleep. 

And  then  it  is  said  again  the  same  one  came  to  him.  ''I  suppose 
you  know  what  songs  you  are  to  have,  and  the  speeches,"  he  was 
told.  '■  I  shall  instruct  you  slowly  what  songs  you  are  to  have. 
They  are  many;  that  is  wh}'  I  tell  you  slowly.  Besides  I  shall 
instruct  you  very  slowly  even  in  regard  to  this  sacred  pack.  Very 
slowly  shall  I  likewise  instruct  you  on  what  a  dancer  is  to  do.  The 
speech  of  worship  I  shall  instruct  you  slowly.  That  is  what  I  came 
to  tell  you.  So  you  go  and  live  in  a  far  off  and  lonely  place  again 
for  a  while.  Not  at  the  frame  of  your  wicldup,  at  some  other  far 
away  lonel_y  place.  Then  I  shall  instruct  you  fully.  That  is  all  I 
came  to  tell  you,"  he  was  told.  ''  Do  just  as  I  tell  you,"  he  was  told. 
"All  right,"  he  said  to  him.     Then  (the  visitor)  went  away. 

It  is  a  fact,  it  is  said,  that  he  had  slept  for  four  days.  That  length 
of  time  had  his  parents  failed  to  waken  him.  He  was  only  known 
to  be  alive  by  breathing. 

After  he  woke  up,  '"Ai-e  you  conscious?"  he  was  told.  '"Yes,"  he 
said  to  his  mother.  He  was  fed,  and  he  told  his  father:  "Now, 
father,  move  me  away  for  the  last  time;  I  shall  live  in  some  far  away 
lonely  place,"  he  said  to  him. 

"All  right,"  he  was  told. 


84  ORIGIN    OF    THE    WHITE   BUFFALO    DANCE.  [ETH.  ANN.  40. 

"O'nip  A'te'tcimii"  a'mawitA"cA'"ciga''tci  neni'^'*^'.  Ki"ciga''tc 
a'na'gwani''tc  ugwi''swawAn°''.  'O'ni  neni'w  a'nawA'^tci'Ane'A'- 
nemvi'^tc''.  Krki"ci'A'ne'A'nenwI"*tc  ite'p  a'"a''tc  ugwi'sA'n  a'uwl'- 
gini'^tc''.  "lya"  a''pya<'tc.  Aga'mete  a'nAna"Api''tc''.  "Waguna''''," 
5'a''igu<'tc  ugwi'sA'n"''.  "Na'i',  negwa"i,  kepya'*tci'ku"inAtawike- 
'ka'nemen  a"cike"tenAketemino'nugwani  mane'towAg'''",  "o'  wi'pwa- 
wigii'ikete'mino'ki  tanA'ka"ka'i  krci'meguketemino'nAgi'^tc*'. 
Pwawiki'ciketemino'nug^\'ani  ni'nA  ki'mi'nen'"'',  negwi'''",  nema'- 
netom"''.     Ke'tenAga"megu  "I'n  i''cigen™'Y'  a''igu''tc''. 

10  "0'  wa'na'i'ni,  'An6"s^',  krci'a''tcimo''iyAni  ni'ke'ka'net  a'cike'- 
nugwan"'".  A'wIga'^tci'awi'wAnani  nl'"a™''.  MaxiI'  ku''tca'cige'no"igi 
nlya""'";  me"t6''tca'pe'e  kago"  a'A'"ci'tog'''',  ke''ki'top'',  ini'^tca' 
a'ca'wiyan"'',"  a"ina''tc  o'sA'n"''. 

'O'nip'",     "Na'i'     ponilnetA'nu     wT'ina'neme'k     a'cita'a'gwa'igi 

ISmane'towAg'^'',"  a"igu''tc'".  "MAni''tca"i  mA'nA  kl'^tci'megu- 
'Aneno'tanaiiA  wi'na'ne'sAg''"''' ;  agwiga"  u'wiya'A  wi'kA'ckike- 
"kaneme'nAgwin"''.  Ini^'tca"  anane'menani  wi'i'ca'wiyAii"'".  'Mc- 
'ceti'g''''' !  Negwi"sA  tA'ciku'tAgu'tAgA'pena"t5'iw  u'wiya"^'',' 
ketena'nemen""'.     Ma'dI     wi'nA     ni'n     ananeta'gu'siyan"'',    i'ca'- 

20wiyAn°'',  a'gwi  ma'mA'ka'^tc  I'tA'ciku'tAkutAgA'pena'to'yAnini 
kl'ya'''".  Cii'cki'megu,  'inA'ni  pa'mAnA  wri''cawi'^*V  ina/ncmAf^', 
mi'megu  'ami"cawi''tc''.  'Maii  i'nina'i  wi'ponina'tAmAni  \va'- 
'sayawi,'  ina'nemAt  ini'megu  "ami'"cikeg''''.  Ninaiyu'ga'i  ketugwi'- 
'semen"^',"  a'"ina'*tc.  u'gwi'sAii"'". 

25  'O'ni  ki'cmi'igu''tc  6'sA'n"'',  "NaT',  Ano's"",  a'gwi  me'ce'na'i 
wI'nA'kume'nanin  ananetagu"siyAn°''.  Ni'nA,  'An6"s''',  inugi'- 
megu  ponimi'n""'.  KinA'mcgu  kotA'ci'aiylgwam  I'ni  wi'i'ca'- 
wiyAn"''.  Ni'nAga"'',  An6"se,  kutA'gi  netena'nemeg^\'A  ma'- 
neto"^^",    agwiga''ninA    wru''tcikago'i"i'cimyanane'menan°''.    MA'ni 

SOwI'n  ana'nemi''tc'',  mI"camAni  wrA'ci'"toyan°'',  I'n  ana'nemi'^tc''. 
MAnigii"  inane'mite''^',  ''Au','  i'ci'yiiga'A'megu  wl'n"*'.  MA'ni 
wI'nA  ni'nA  kutAgi'megu  ayl'gi  netenaneta'gu's'*.  MAniga"megu 
ayi'gi  netenaneta'gu'si  wi'witA'mawig''''.  Neki'ciwinA'megu- 
"cigA'A'magop'',      'A'gwi,'      ne'tcgop''.     AwitAga''mAni      na''ina'i 

35'a''tcimo"enegi  mA'ni  niganiki''ci'totA  niiwi'yagAp*',"  a"ina''tc 
o'sA'n"''.  "MA'nima"  A''k  I'nA  menwi'genigi  niine'ka'netAg''*"; 
'agwi'kilgo'  i'cimamya''ckanig  ano'i'nowa''tc'".  I'n  a'i'nenan"''," 
a'"ina''tc''. 

A'po'nimegu''tc  a'pemino'winidtc''. 

40  Pe'ku'tanig  6'n  a'pyanu'tagu'^tc  ume'c6'me"sAn°'".  'O'n  a'ku- 
"•tciya'ta'e'^tc  a'Api'Api'nite""'.  A'ki'cagu''tci'megumya'ciyagwA'- 
tenig'"''.  "I'n  a'pi'tcine'ckinagAnI'wini''tci  katemina'gu''tcini 
k6"s*',  agwi'nAmAni  kag6''megu  i'cimenwiya'gWA'kin"''.  'Kemya'- 
'ciyat*"   'I'll  a'ciya'gu'si''tci  na"ina'ini  ki"ce''ckAgin°''.    Menwato'- 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  85 

Then  it  is  said  the  man  went  to  a  lonel_v  far  off  place  to  build. 
After  he  was  done  then  their  son  went  away.  Then  the  man  stopped 
to  bathe  for  a  long  time.  After  he  bathed  for  a  long  time  he  went 
over  to  where  their  son  lived.  When  he  came  there,  he  sat  do-«Ti 
opposite  him.  "What  is  it,"  he  was  told  by  his  son.  "Now  my 
son,  I  came  to  find  out,  to  know,  if  you  have  really  been  blessed  by 
the  manitous,  or  if  they  had  not  blessed  you,  or  if  they  had  already 
blessed  you.  If  they  have  not  already  blessed  you,  I  shall  give  you, 
my  son,  my  mystic  power.  Surely  indeed  it  is  that  way,"  he  was 
told. 

"O,  yes,  father,  after  you  have  told  me,  I  will  know  how  it  is. 
Whatever  you  have  carefully  used,  I  shall  use.  This  is  the  way  of  my 
life;  just  as  when  we  make  some  thing,  we  must  start  it,  that  is  the 
way  I  am,"  he  told  his  father. 

And  then,  it  is  said,  "Now  cease  to  think  of  in  whatever  way  the 
manitous  planned  to  bless  you,"  he  was  told.  ''This  is  it;  that  we 
should  kill  our  own  fellow-Indians;  and  no  one  will  ever  be  able  to 
find  us  out.  That  verily  is  what  I  want  j'ou  to  do.  'Well,  I  declare! 
My  son  is  making  himself  suffer  hunger  all  the  time,'  I  think  of  you. 
But  if  you  do  the  way  I  have  been  blessed,  you  would  not  have  to 
make  yourself  suffer  frightfully  l)y  hunger  all  the  time.  If  you  only 
think  of  anyone,  'let  this  happen  to  him,'  the  same  would  happen  to 
him.  'You  will  cease  to  see  daylight  at  this  time,'  if  you  think  of 
(anyone),  that  surely  would  happen.  Besides,  you  are  my  son,"  he 
said  to  his  son. 

And  then  after  he  had  been  told  that  by  his  father,  "Now  father,  I 
must  not  agree  with  you  in  the  way  you  arc  blessed.  Father,  say  no 
more  to  me.  You  can  merely  go  your  own  best  way  to  practice  that. 
And  me,  father,  the  manitou  has  blessed  me  another  way,  not  that  I 
shall  hate  you  in  any  way  from  it.  This  is  what  he  planned  for  me, 
to  make  sacred  packs,  that  is  the  way  he  has  planned  for  me.  If  he 
had  planned  for  me  this  way,  I  would  say  to  him  willingly  'AJl  right.' 
As  it  is  now,  I  have  been  thought  of  entirely  another  way.  I  have 
also  been  blessed  to  be  told  of  this.  Although  I  have  been  warned  of 
it,  'No,'  I  was  told.  You  would  not,  when  you  were  first  instructed 
in  this,  see  the  being  who  first  made  this,"  he  said  to  his  father. 
"The  being  who  thinks  about  this  earth,  is  what  is  good;  there  is 
not  anything  disturbing  in  whatever  he  says.  That  is  what  I  say  to 
you,"  he  said  to  him. 

His  father  said  no  more  to  him  and  started  to  go  out. 

It  was  night;  then  his  grandfather  came  to  him.  Then  he  (his 
grandfather)  let  him  smell  where  (his  father)  had  been  sitting.  It 
smelled  very  bad  indeed.  "That  is  just  how  hateful  the  being  is  by 
whom  your  father  was  blessed,  and  it  does  not  smell  good  in  any  way. 
'You  smell  evilly,'  is  the  way  he  smells,  after  he  has  that  (evil  medicine) 


86  ORIGIN    OP    THE    WHITE    BUFFALO    DANCE.  tBTH.  ANN.  40. 

tAmo'k''.  Agwi  kago'"megu  menwige'nigin°'".  MAiiimA'tA  me'- 
nwigenw  anane'menag'"^' ;  ■agwiga''megu  kiigo''  i'cimyane'tegin"'". 
'A'penawe'megu  na''igen"''.  Na'I',  mA'ni  wrAne'minA^tci  wi'wi- 
'^tci'"somAtA  krcimawAtagwApI'yagwin"'".  'I'ni  mA'ni  wi'atotA'- 
5mawA<'tc'',   agwi'   klmo'^tcagi'iii  mA'n"'',   'anane'menag'"''. 

"'O'ni  wf pe'seta'wiyan"'',  wi'i'ci'i'cikAnA'wiyAni  mamatomi'- 
yagin°'".  'Na'e'',  A'ckutana'sl''^',  nr'ka,  'AtAma'n°"',  ini^'tca'- 
'yatug  a"ciki'"ciine"ki  ki'^tcima'netowAg'''',  wi'pwawi''tca"ikago- 
'i'cikiwiwawAnetowa'tawA'^tc        i'cime'nugwan"'',        na'mA"ka''kin 

10aiy5"i  ke'kA'Am5''ki  wi'a'wiyAn"''.  Ki'pe'cigwi'^tca''megu'a''tci- 
mwi'ta'wipen  a'cimAmato'moyag''^".  MA'ai'^tca"!  nAtota''soyage 
neme'to'saneniwiwe'nenan"''.  Kenwa"ci  wi'me'to'saneni'wiyag''''', 
i'n  a'cinAtawanetAma'wAge''tc''.  Wi'nA<'tca'i  wata'pAiiig  iipi'tA 
maya'wimamato'mAget^'.      O'ni      na'kA'''tci     wa''tcinawA''kwanig 

15api't  i'nA  na'kA'"'tci  mamato'mAget  iiyanlwe'megu  me'to'sanenrwi- 
weni  ■wi'inanemi'yAme<'tc''.  Na'kA''*tci  wa''tcipAgi'"cimug  api'tA 
miiyawi'mAgetA  mA'n  a'mAmato'mAge'^tci  me'to'saneni'wiwen 
a'i'cinAtawanetAma'wAge''tc''.  O'ni  na'kA"^tci  wa'*tcike"siyag  Ini'- 
megu     a'cimAmato'mAge''tc     api't     ayaniwe'megu     pemate''siweni 

20wrinanemi'yAme''tc'",  a'cinAtawanetAma'wAge'^tc'';  na''kA  wl'n 
A'pe'niiweni  wi'mamTwanetAmawryAme''tc  I'n  a"cinAtota''sAge''tc'". 
O'ni  mA'ni  ketogima'menan  uto'tiiwen  i'n  aiyaniga''ma'  a'cinAto- 
ta'"sAge''tc'',  wi'menwime'to'saneni'wiiii''tc'',  wI'pwawi'uwiya'Ani- 
'a'kwAmAtA'mini^'tc''.      I'ni      wa'*tcimAmato'mAge''tci      wmwii'wA 

25namA'"kAmig  iinA'pitcigi  ma'netowAg'''".  Na'kA'''tc  Ina'g  A''pemeg 
api'f^',  ini'megu  a'cimAmato'mAge'^tc'',  ke'gime's  a'me'ckine- 
'^tca'ta'wAge'^tci  mA'ni  negu't  a'ci'"soyag'"'".  Ke'gime'si  wl'me- 
nwime'to'siinenr'-wiyag  I'n  a'cinAtota'"sAge'*tc'',  wi'inanetAmawi'- 
yAme'*tci  mamato'mAge'^tc'". 

30  "  'Na'kA"*tci  winwa'w  a'maneto'wiwa'^tc  a'gwi  m6"tci  neguto'- 
'pwagAn  A'ckunAmati'so'wa''tcin°'",  in  ana'^tci'mowa'^tc''.  I'nugi- 
''tca'"i  nene'sama'nanAn  ini'megu  wi' inane  tAmawi'yAme''tc  i'n 
a'ciwi'ca'mAge'^tc''.  Wi'inanemi'yAme''tci  wa'^tcinomAga'Api'- 
'inag'"'',  ineniti'ge  na"kA"'tci  kinwa'w  i"kwatig''®".' 

35     "I'ni  wi'i'cikAna'wiyAni  mamatomo'yAnin"''.     Me'"s6tawe  wi'nA 

mA'nA     me'to'siine'niw     Aga'watAmwA     kenwa"ci    wi'me'to'sane'- 

niwi<*tc''.      Ke'ka'netAgi      wi'A'kwime'to'saneniwi'^tc''.      'Tani'na'i 

kA'cki'awA'si'ma'i'A'kwime'to'saneni'wiyan°'V  i'cita'a"sAku'"meg''"". 

"MAni''tca''megu    me'teno'"amikikiwe'negwi''tc'',    cewa'n    a'gwi, 

40'Na'i',  ni'nA  kekiki'wetone  kepemate''siwen"'V  'a'gwi  wi"i'- 
gwi'^tcin"''.    I'ni  mA'n  a''cikegi  nina'n  anane'menag''®". 


MICIIELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  87 

on  (himself) .  He  speaks  very  well  of  it  to  you.  There  isn't  anything 
good  about  it.  But  this  is  good,  the  way  we  bless  you;  it  isn't  evil  in 
any  way.  It  works  well  equally  with  all.  Now,  this  is  what  you 
must  continue  to  tell  your  fellow-clansmen  '"  after  you  are  all  seated 
together.  Then  you  must  explain  this  to  them,  for  there  isn't  any 
secret  about  this,  namely,  the  way  we  thought  of  you. 

"Then  3'ou  must  listen  to  me,  as  to  how  you  will  always  make  your 
speeches  when  you  worship  us.  'Now,  Spirit  of  the  Fire,  take  a 
smoke,  for  very  probably  that  has  been  settled  for  you  by  your 
fellow-manitous,  that  you  would  in  no  way  misinterpret  to  them 
whatever  some  may  have  told  you,  when  they  appointed  you  to  be 
here.  So  you  are  to  relate  truthfully  for  us  how  we  worship.-  This 
verily  is  what  we  pray  for,  ftu-  our  lives.  That  we  may  live  a  long 
time,  is  what  we  desire  from  them.  The  one  who  is  in  the  East  is  he 
whom  we  worship  mainly.  And  then  the  one  who  is  in  the  South  is 
one  we  also  worship  that  he  will  think  of  us  onlj^  in  regard  to  life. 
And  the  one  who  is  in  the  West,  is  the  one  we  mainly  call,  praying  to 
him  for  life,  which  we  desire  from  him.  Then  also  we  worship  in  the 
same  way  the  one  who  is  in  the  North  to  think  of  us  only  in  regard  to 
life,  that  is  what  we  desire  from  him;  and  also,  to  drive  away  disease 
from  us  is  what  we  pray  to  him  for.  And  then,  this  town  of  our  chief 
is  what  we  pray  mostly  for,  that  (his  people)  may  have  good  lives, 
that  no  one  might  get  sick.  That  is  the  object  of  us  worshipping  the 
manitous  who  are  seated  under  the  earth.  And  that  one  who  is  up 
above,  we  also  pray  the  same  way  to  him,  all  of  us  of  this  one  gens, 
holding  our  hands  open  to  him.  That  all  of  us  may  have  good  lives 
is  what  we  pray  of  them,  that  they  may  think  in  that  way  of  us  who 
worship  them. 


"  'And  the  manitous  themselves  did  not  even  save  one  pipe-full  (of 
tobacco)  for  themselves,  so  they  said.  So  at  this  time  let  them  think 
the  same  way  of  our  tobacco  in  the  same  way  as  we  implore  them. 
To  think  of  us  that  way  is  why  we  make  you  sit  down  for  a  little  while, 
O,  ye  men  and  ye  women.' 

''That  is  the  way  you  will  make  your  speeches  when  you  worship. 
People  all  over  want  to  live  a  long  time.  They  know  how  long  they 
shall  live.     'I  wish  I  could  live  longer,'  they  would  surely  think. 

"This  [religion]  is  the  only  thing  that  would  guide  him,  but  it  will 
not  say  to  him,  'I  am  guiding  your  life.'  That  is  the  way  it  is  that 
we  bless  you. 

i»  This  translation  is  one  of  convenience,  not  accuracy;  for  tlie  Fox  are  organized  in  gentes,  not  clans. 


88  ORIGIN    or    THE    WHITE    BUFFALO    DANCE.  leth.  an.n.  40. 

"Mo'tci'megu  pwawina'imA'kA'tawitA  mA'n  Aniwi"kAge  mAma'- 
tomoiii  me'cena''megu  \vi'u''tcitapA'"ku'ckAmwA  me'to'saneni'- 
wiwen°'".  'Wa'na'i,'  i'n  i'cita'a'wA  ku'^tci  wi'Anemimaminawi'- 
ta'al*'.  O'ni  kutA'g''''.  MA'ni  kinwa'w  a"ci"soyagw  a'netA 
5wrwIga''tcimAma'tomow^'^",  inA'^tca"  inaiiA  ke'te'iiA  wi'nene- 
'kane'meg^vit*'. 

"O'ni  pwawi'megunene'kii'netAg''*',  wi'nene'kanemegwi'iwA 
winA'megu,  a'gw  A'tenawi  wrinaneme'gwi''tciii'^'',  cewii'nA 
\vi'n5"ki'na'Iw"^*".  O'ni  niA'ni  ke''ton  a'nanetAgA  wi'ci'pinaw''*". 
lOKago''  i'ci'A'pe'niiwen  a'gwi  wrna'iinaiya'cka'g\vi''tcin°''.  Mo'- 
'tci  tca'g  A'peniiwe'ne'kanite  me'to'sane'niwa''",  wanAto'kA'megu 
wrkl'witaw™*'.  "I'nanA  kii'kane'megwitA  mA'ni  niAma'tomon"'". 
O'ni  wi'nA  mamato'mu''tcin"'",  wi'menwiki'ci'ka'tilnlw™'';  I'nanA 
wi'ka'kiine'megwit*".  O'ni  wapA'sa'netAg''*',  mamato'mu''tcin°'", 
15 a'gw  a'cimenwikrci'ka'tanig   i   wri'cimen\vikrcrk{lta'nigin°''. 

"Ini'megu  tca'gi  wi'i'ciminawa'nemA''tci  kI''*tcime'to'sa'neniw''*". 

"O'ni  mA'ni  nmiiwA'A'mAnin"'',  wrke'tcinimi'^tci'megu  wi'ni'mT- 
"ko'k*'.  Nyiiwe'nwi  ki'ni'miwA'A'mawaw"*^".  NimiwA'Ama'wA''tcini 
negu'ti  w^"sayaw  ini'megu  i'ci'nyawen™'',  "i'cinyawi'ku''tc  aiyo"i 
20tA'cimanetowi-\vTgryapyaniga"  pi'tig''*'.  Ini'^tca'i  tA'se'nwi  me- 
nwinawji'mene'gi  kerne' to'saneni'wiwen"'";  I'n  i'ci  nyawe'nwi  pemi- 
tAnatotA'moneg'"'.     Ini''tca''i  wiu''tcinyawenwinImiwA''AmAn''''. 

"  Ini'meg  i'ci'nyawenwi  nlmiwA'A'mawA'^tc''.  Me'cemegu'wiya'A 
wi"pemi'A'pi'tega"ugwan°'',     I'ni     wi'pemi'A'pI'te'ga'u'^tci     m5'"_tci 

25pemiwawawA'negat'='.  Aguwi'yii'Ani  wrmane'cime'gu''tcin°''.  I'n 
6'  mane'cimegu'tega'*',  naiyanenwi'megu  mane'ci'gamut  uwiya'wi 
■wrtA'cimane"cotAm'"^',  agwiga'i'nini  kag6"i  wi'i'cimane'ci'ma- 
■^tcin"''.  'Ite'pi  wl'ine"ckanlwi  wi'n  upemate"siwen'''',  awA^si'- 
ma'tca'i    wi'A'kwipemate'si'niwAn    i'nini    mane'ci'ma'*tcin°'".     I'ni 

30wi']''cawi''tc'". 

O'ni  mA'ni  mamato'miyage  ■wi'pwawi'megukwa'ckwA'tAmag'"^"''. 
Wi'wigatAtAmagwe'megu  kl'i"citlp^'^'.  A'gwi  me'ce'megu  wi'wapA- 
'sAtA'miigwin"'',  wi'i'cita'a'yagwin"''.  Wi"wiga_'^tci'megmnl"'tci- 
yagwe    wrpwawimegukwa'ckwAtAnia'gayag'''"''.     Iniga''inini    ma'- 

35netow  a'awAtenA'mawu'^tc'',  cewe'kinwaw^"^'  ki'"mi''tcip''*', 
A'g^vi  wI'nA  Idnwa'w*"^",  ki'ka'nwawAgi  wfrni'^tcitcig'''".  Ini'*tca''i 
wi'i'ciwItA'mawagwe  wi'inAtA'mowa'^tc''.  Ini'ku'  i'ni  wi'i'cina'wa- 
'agwe  ma'nctow''*'. 

"Kwa"ck\va'ckwAtAmagwe'ga''',     iya''i     pyamigA'tenigi     wi'wi'- 

40nyaniw"'';  agwi"^tca''i  wi'mi^'tci'^tcin"''.  Wi'wina'netAmw"*'.  I'ni 
wa'^tci  'wIgatAtAmu'g''"','  "ine'nAgow"'''.  A'pena'^'tc  i'n  i'ca'- 
wiyag"""*',  ki'tapi"apwAgu''megu.  ma'net5w'^*'.  A"pena"'tc  i'n 
i'ca'wiyiigw  i'ni  wi'ketemagina'wii'ag''""'.  Ki"penega"megu  kete- 
magina'wa'agwe  ma'netow  anawe'niwif,  'ini'megu  a'ckAini'megu 

45wi'Anemi'ciwi''cigyawi     ki'yawaW''.       Kageya''megu     awA'si'mii'i^ 
ki'AnemitA'swipe'ponwap"'^" ;  'ini'nini  wi'nene'kina'wa'ag'^^'''. 


SiiciiELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  89 

"If  the  person  who  does  not  even  fast,  would  attend  to  this  rehgion 
all  the  time,  he  could  be  able  to  reach  (his  span  of)  life.  '0  yes,  that 
is  the  way,'  is  what  he  will  think,  who  will  realize  things.  And  then 
another  thing.  Of  you  who  are  of  this  gens,  some  will  worship  care- 
fully, it  is  they,  of  whom  it  will  think. 

"And  the  one  who  does  not  think  of  it,  still  it  will  think  of  him  too, 
it  will  not  think  less  of  him,  but  then  he  will  die  very  easily.  And 
the  one  who  thinks  it  true  will  not  die  easily.  Disease  will  never 
affect  him.  Even  if  all  the  people  are  stricken  with  disease,  he  will 
live  there  without  trouble.  He  is  the  person,  whom  this  religion 
knows.  And  then  when  he  worships,  it  will  be  finished  nicely;  it  will 
be  he  whom  it  knows.  And  as  for  the  one  who  thinks  foolishly  of  it, 
when  he  worships,  it  will  not  be  finished  nicely  in  the  manner  it 
should,  to  be  finished  nicely. 

"Just  so  you  must  think  seriously  of  all  yoiu-  fellow-people. 

"And  then  when  you  sing  for  dances,  they  must  dance  very  heartily, 
who  are  to  dance  for  you.  Sing  four  dancing  songs  for  them.  When 
you  sing  for  them  to  dance  in  one  day  it  will  be  only  four  times, 
because  there  were  four  manitou-wickiups  here  wliich  you  entered. 
Just  so  many  times  you  have  been  pleased  in  regard  to  your  hfe; 
likewise  four  times  you  were  spoken  to  about  it.  That  truly  is  why 
you  are  to  give  four  dances. 

"You  must  only  give  them  dances  only  four  times.  Any  one 
may  dance  as  long  as  he  hkes,  he  may  dance  even  if  he  does  not 
know  how  to  dance.  No  one  will  make  fun  of  liim.  If  he  is  made 
fun  of,  the  one  who  makes  fun  of  him,  instead  will  be  making  fun  of 
himself,  and  he  will  not  be  making  fun  of  that  person  in  any  way. 
His  life  wiU  be  transferred  to  him,  so  that  person  will  live  that  much 
longer  of  whom  he  was  making  fun.  That  is  what  wiU  happen  to 
him. 

"And  when  you  worship  us,  you  are  not  to  drop  a  bit  (of  the  food). 
Instruct  each  other  to  eat  it  carefully.  You  are  not  to  think  of 
eating  carelessly.  You  are  to  eat  it  up  carefidly  that  you  may  not 
drop  a  bit.  That  is  the  thing  which  is  handed  to  the  manitou,  but 
you  shall  eat  it.  Of  course  not  you  yourselves,  but  your  friends  are 
they  who  will  eat  it.  That  is  the  way  you  must  tell  them  how  to 
eat  it.     That  is  the  way  you  will  make  the  manitou  feel  (happy). 

"If  you  drop  it  when  eating,  when  it  gets  there  it  wOl  be  dirty; 
verUy  he  will  not  eat  it.  He  will  think  it  dirty.  That  is  why  I  say 
to  you,  'eat  it  carefully.'  If  you  always  do  that,  you  will  always 
please  the  manitou.  If  you  always  do  that  you  will  make  him  feel 
sad.  If,  however,  you  make  the  manitou  who  has  been  named  sad, 
then  your  lives  will  continually  become  stronger.  Finally  your  age 
will  be  more ;  that  is  when  you  are  touching  his  f  eehng. 
3099°— 2ot 7 


90  ORIGIN    OF    THE    WHITE   BUFFALO    DANCE.  Teth.  A.vN.  40. 

"Ma'netow  I'n  ananc'menagw  i'ca'wiyag'^''*'.  'Ci',  ke'tenA'^tca'- 
"megu  ma'A'g  Agawa'tAindgi  \vrme'to'sanenI'wiwa''tc'V  i'ni 
wl' inane 'menag'"'*''.  MA'ni  wl'n  I'ni  pwawi'ca'wiyag'''^''",  'Wa'na'i, 
ma'A'g  A'ce'megu  "ino'inowa'A'pAnig  a'nene'kiinetA'mowa'^tc  ume- 
S'to'sanenlwenwaw^"'";'  I'ni  wfi'ci'ta'a'^tci  wI'nA  ma'netoW'^', 
me"to'"*tci''tca"  ag^vi  wi'neno'to'nagwin"'',  a'gwi  me'to'^'tci  wl'ke- 
"kanetAm6'nag\vini  kcmAmato'monwaw'"''";  'I'ni  wl'i''cikeg  Anenii- 
mAmAmato'moyag'^"'''.  O'n  i'n  i'ca'wiyagw  a'cimenani'meg''"', 
i'ni    wi'i'cikeg''''.      O'ni    wI'unAgAmoni'yagwini    ma'A'n°''.      Ma- 

10'Aniga''megu  wi'Anemi'ai}'6''aiyo'yagwini  ne'ki'megu  ■wi'Anemi'A- 
'ki'wigwani  ma'Animc'gonin"''.  Agwigii/'i  kago''i  wi'i'cipe'klni- 
'seto'yagwin  anA'Amowanani'meg''"'.  Ini'megu  wi'i'cina'gayag''™'^", 
Ini'megu  'aiyani'we.  Agwi'kago'i  wi'i'cipe'kinin;iga'yagwin°'". 
Ai3'anlwe'megu   ki'i'ci'nagap""^'.      'O'   mAniga''i  mi'ca'in™'',   ki'no- 

15'sAno'sa'p^*'.  Awa'i'mA  ki'awapwA  no"sAmagwe  pApA'gatAg''''^'. 
I'nA  wl"awag'""''.  Ini'ni  mawA'''tci  menM'iyaina'wa''tcini  ma'- 
netowAg''''.  Ki'A'kA'swa'p^'^',  o'ni  pege''ce'ig  ite'pi  wi'inena'- 
'Ainiigwe  wi''noteg''''.  Negutiwa"sayawi'  cwa"cigenwi  ki"no- 
"sap"'*',  'a'gwi  wi'nA   klnwa'w"'^',   mami'cAmo'nagwig  i'nig  wi'no- 

20'sAmo'nagwig'''".  Wl'inagwA'piyagwe  na'kA'''tci  kigii'noyag'*''''', 
mawA''tci'megu  tca'wine'ki  wI"Apiw  anwawa''igat'''.  O'ni  kanAkA'- 
nawit  A'ckwa'yawi  wi'tci'tApi^'tci  wI'k^vkA'notAgA  niAma'tomon"'', 
me'sota'wi  wi'nA'totAgA  me'to'saneni'wiweni  taya'tAgwi'mcgu'u 
kepematesi'wenwawi      mA'ni,      na'kA'''tci     wi'Anemipyato'ni''tcini 

25mAmatom6n"''.  I'ni  wi'atotA'mawagwe  ma'netow"*",  pemate'- 
'siwen°'';  i'ni  wi"i'ei'aiya''tci'twayag''""''. 

""O'ni  nAgA'monAni  wI'atotA'monan"'',  cewa'nA  ki'nawA'- 
''tca'^tcig''''',"  a'"igu''tc''.  "Pemi''tcina'wama"i  kfi'ci'kl'kig'"''," 
a'"igu''tc''. 

30  A'na'gwani'^tc  a't6"ki"sa''te''.  Uwi'g  a'tcage'cka'nigc''"'.  A'pwa- 
wiga'me'gupi'uwi'ya'AnikA"ckipyaniitA'mini''tc'',  ina''ipi  tA'ca'kwa'- 
niwAni  ne'nu'soni  ku'pi''tcine'nu's6n"''.  UwIya'Aga"ipi  pe'mwa- 
''tcin"'',  mamA'ka<'tci'megu  kago"  inA'tA'ug''""^'.  Ku'tAmogi''tca'- 
'ip  i'na'  A''ci''tci  wl''awa**tc''. 

35  Agwipi'megu  ke'kanema'wa'^tcin  a'cawi'nigwan"''.  "Magwa"e 
nep6''itug''''',"  a'l'yowa'^tc'';  o'nipi  'ane't*',  "Nenu''switug''^'," 
a'i'yowa''tc''. 

Ne'kiga"meguwi'nApipemi'a"pA'wa''tci'ninc''kipemi'A'kaw^pA'- 
megu'^tc'',  I'na'i  wi'n.\  pi'tig  a'ta'itAne'gwameg''''. 

40  'O'nipi  ki'ci'to'ki'*tc'',  a'pwawimeguwi'ca'pena''tc''.  'Inaga''pin 
a'pemi'penu''tci  nenu''s^*".  Pe'ki''tcl'megu  'uwl'g  ilAne'tenig''''. 
A''nagwa'^tc'',  a'cA'kii'gwameg''''.  'Iya''pyaya''tc  a'uwi'gini'^tc 
umesotana''",  a'mane'cl''tagu''tc  6"sA'n"'". 


MICHELSON.]  OEIGIlSr    OF    THE    WHITE    BUFFALO    DANCE.  91 

"  That  is  what  the  manitou  wants  you  to  do.  '  Well,  these  (people) 
really  wish  to  live;'  that  is  the  way  he  will  think  of  you.  But  if 
you  do  not  do  that,  'Oh  well,  they  are  merely  lying  when  they  think 
of  their  life;'  that  is  what  the  manitou  will  think,  just  as  if  he  shall 
never  hear  you,  just  as  if  he  shall  never  know  about  your  religion; 
that  is  the  way  it  will  be  if  you  go  on  with  your  worship.  And  if 
you  do  just  what  I  tell  you,  it  will  be  thus.  And  then  you  will  have 
these  songs.  These  are  the  ones  j^ou  shall  continually  use  just  as 
long  as  this  earth  shall  endure.  And  you  are  not  to  sing  them 
differently  than  whatever  way  I  sing.  That  is  the  way  you  must 
sing,  just  like  that  always.  You  are  not  to  sing  them  at  all  differ- 
ently. Sing  the  same  way  always.  And  this  sacred  pack,  you  must 
always  smoke  it.  When  smoking  it  use  those  cedar  leaves.  That  is 
what  you  are  to  use.  That  is  the  tiling  the  manitous  love  most  to 
smell.  Burn  it,  then  fan  the  wind  toward  it.  In  one  day  smoke  it 
eight  times,  not  yourselves,  but  they  who  are  acting  as  ceremonial 
attendants  for  you  are  they  who  will  smoke  it  for  you.  And  as  for 
the  order  you  shall  sit  in  the  gens  festival,  the  drummer  must  sit  in 
the  center.  And  then  the  spokesman  will  sit  at  the  end  who  will 
speak  for  things  sacrificed,  who  shall  pray  for  life  for  every  one, 
your  lives  in  general  and  for  those  who  shall  conduct  the  service. 
That  is  what  you  will  speak  about  to  him,  and  that  is  what  you  shall 
ask  the  manitou  for,  namely,  life;  that  is  what  you  will  insist  upon 
asking:  for. 


"And  I  shall  explain  the  songs  to  you,  but  you  must  first  build 
another  dwelling,"  he  was  told.  "Rebuild  aside  from  here  a  little 
way,"  he  was  told  by  him. 

Then  the  other  went  away  as  he  suddenly  awoke.  His  wickiup 
was  all  worn  out.  And  it  is  said  no  person  could  ever  reach  it,  for 
it  is  said  at  that  place  there  was  an  angry  buffalo.  It  is  said  that 
when  anyone  shot  at  it,  he  surely  would  be  struck  in  some  way. 
So  it  is  said  they  were  afraid  to  go  near  there. 

They  had  no  idea  it  is  said  of  what  had  become  of  him.  "He  may 
probably  have  died,"  they  said  among  themselves;  and  some,  "He 
must  have  turned  into  a  buffalo,"  they  said  among  themselves. 

It  is  said  that  just  as  long  as  he  was  dreaming  he  was  guarded, 
and  while  he  was  sleeping  inside  there. 

And  then  it  is  said,  after  he  woke  up,  he  was  not  a  bit  hungry. 
The  buffalo,  it  is  said,  then  ran  away.  He  found  that  his  wickiup 
had  rotted  very  badly.  He  went  away,  for  he  was  weak  from  sleep- 
ing. When  he  reached  where  liis  parents  lived,  his  father  was 
ashamed  of  himself  toward  him. 


92  ORIGIN    OF    THE    WHITE   BUFFALO    DANCE.  [eth.  ANN.  40. 

A'a'*tci'mo'a''tc'':  "Cl',  pe"ki  ni'kA'megu  ki'cagu''*tci  ke'tcinepa'- 
wanan"'',''  a''ina''tc''. 

"'0'  pe'ki'megu  ke"tenA  keke'tcinep"^'.  Nina'nA  wl'n  a'gwi 
ke'kanemo'nagin  a'nepaiyAne'e'yatug  I'nip'',''  a'"igu''tc''.  A'pwa- 
5  wimegu'ukwlyena'"ini'*tc  o'sA'n"'' . 

'O'n  ugya'n"'':  "'Ana''e,  kInA''tca''i  ki'mawi'A"cigawi  pemi- 
''tcinawa'ma''',''  a''ina'*tc  ugya'n"'".  "'Au',"  a''igu''tc'".  A'mawi- 
"A'ci'giini'^tc''.     Ki'ci'gani''tc  a''pyani''tc''. 

Ca'cki'megu  nya'wugun  I'nina'  a''awi''tc'':  'a'"penu'^tc  u'wigig''''. 
lOO'n   ugya'n"'",    "  Iya''i    ki'^py-^',"    a''ina<*tc'',    "Ki'cino'mAgawina'- 
gvvaiyiin  i'n  iya"i  wI"pyaiyAn '"'',"  a"ina'*tc''. 

Ini'megu  a'ca'wini'^tc  ugya'n"'';  lya"  a"pyani''tc''. 
A'nAnatu"tawa''tc''  "'Ana''e,"  a"ina''tc'',  "ruA'nA  no"sA  kemi'- 
negw  unata'wmon"'"  ?"  a"ina''tc''. 
15  "A'g''"'",''  a"ini'*tc''.  "Ke'te'iiA  pwawimine'nugwani  kl"me- 
nwaw™''.  MA'^tcinata'winoni  yo'  wI'nA  n5''sA  ke'kanetA'nio'Ap'^". 
Ne'cagwanemu''tca"  i'ni  wi'tA'ciwI'cega'netAg''''.  Pwawi'megunA- 
'kunA'mawAte  kl''menwaw''''';  kl'tapi'tu'  kiya'W''.  O'  nA- 
'kunAuiawAtega'wi'n   a'cawi'^tci'megu   i'ni   ■wi'i'ca'wiyAn"''. 

20  "Wi'naiyo  n6'"s  a'gwi  pe'"ki  mane'towAni  ke'kaneme'gu- 
^tcin"''.  Ma'Ani'megu  kateminfigu'gW'a'in  ini'megu  me''teno''i 
ke'kaneme'gu'^tcin"''.  '0'  ni'n""*',  mo'tci'megu  'A"pemeg  a'pitA 
neke'ka'nemcgwA  ma'netOw™*",  ta'n  a'cimegii'mAni  mcnwi'genigi 
netenane'megSgi     manetowA'g''''.     MawA^tci'megu     wjiwene'teniw 

25  anane'miwa''tci  keme'come'sena'nAg''''. 

"WinAga"inA  n6''s  a'ma'nani'^tc  awi'tA  kA'ckitAna'totA's 
uketeminawe"siwen°''.  Ni'nA  wi'n"*',  me'sota'we  ni'ke'ka'- 
nemegwA  mA'nA  me'to'sa'neniw"'^",  me'sotawe'megu  ni'pe'- 
'setag''''^*'.     Na"kA"*tci    wi'Ancmi'i'ci'i'cina'gayani    ni'nanAgA'inuyu 

SOayi'g'''':  ni'pe"sepe"setag'"'*'. 

"Wi'iiA  wi'n  awi'tA  kA'ckiwapa'totA's  i'n  uketeminawe"siwen°''. 
Ini'^tca"  a'ci'cagwiineme'nAgowe  tcawi''cw  i'ni  wi'i'ca'wiyag''"''". 
'Tani'na'i  ne'gyA  pwawinA'kunA'mawaf','  ketenaneme'nc''tca''", 
Ana'"e,"    a"ina''tc    ugya'n"''.     "  Ini'*tca'"megu    i"cawin''"".    Ka'tA 

35nA"kunAmawi'yagAni    no'"s*^'.     Ki'wii'pAmaw    a'pi'tcinina'wime'to- 

'sa'neniwi''tc'',   agwiga'ina'"ini  wi'A'semi'e'gwi<'tcin  unata'winon"''. 

"Ni'nA  ni'kA'nonaw  aiyo"u''tc''.    'Agwi  na'kA'^'tci wi'na'wi''tcini 

pyai'yan°«'.     Na'kaiyo'      ni"pyA      wi"ki"ci''tca'"i"A"cen6'w^*'.      I'n 

a''inAgi  no"s'^',  Ana''""." 

40  O'ni  ke'tenAme'gup  a"tapwa''tawa''tc  i'kwa'w  u'gwi'sAn"''. 
Kiki'cikAno'negu''tc'',  a'a'^tci'mo'adtc'",  "Na'i',  ke'tenA'ku'i, 
negwi"'',  niA'nin  a'ke'ka'neniAg  a"no'sa'^tci  ki'^tcime'to'sancni'- 
nana'''.    Agwi'kago'     u''tci''a''tcin°'';    'ane'tA*     ca'cki'megu    a'ne- 


MICHELSON.]  ORIGIN    OF   THE    WHITE   BUFFALO   DANCE.  93 

He  told  (Ills  father):  "Well,  I  must  have  slept  very  soundly,"  he 
said  to  him. 

"O,  yes,  you  have  certainly  slept  very  soundly.  But  we  did  not 
know  that  you  were  perhaps  sleeping,"  he  was  told.  His  father  did 
not  act  rightly. 

And  then  (he  said)  to  his  mother:  "Mother,  you  go  and  make  a 
wickiup  for  me,  apart  from  (the  other),"  he  said  to  his  mother. 
"AH  right,"  he  was  told.  She  went  to  make  it.  After  making  it, 
she  came  back. 

He  only  staid  home  four  days:  then  he  went  away  to  his  wickiup. 
And  then,  "You  are  to  come  over  there,"  he  said  to  his  mother, 
"you  come  over  there  after  I  have  gone  a  httle  while,"  he  said  to  her. 

His  mother  did  that;  she  came  over  there. 

He  asked  her,  "Mother,"  he  said  to  her,  "did  this  father  of  mine 
give  you  his  medicine?"  he  said  to  her. 

"No,"  she  said.  "If  it  is  true  that  he  has  not  given  it  to  you, 
you  are  all  right.  For  it  is  an  evil  medicine  which  my  father  had 
been  given  knowledge  of.  I  am  unwilling  for  him  to  think  strongly 
of  it.  You  will  do  well  if  you  refuse  to  take  it  from  him;  you  will 
make  yourself  happy.  Or  if  you  accept  it  from  him  then  what  shall 
happen  to  him  will  happen  to  you. 

"My  father  is  not  known  by  the  true  manitous.  This  being  by 
whomever  he  was  blessed  is  the  only  one  by  whom  he  is  known. 
And  as  for  me,  even  the  manitou  who  is  above  knows  me,  because 
the  manitous  have  thought  of  me  only  in  a  righteous  way.  Our 
grandfathers  have  blessed  me  the  very  finest  way. 

"My  father  could  not  talk  about  his  blessing  where  there  is  a  great 
crowd.  As  for  me  myself,  all  these  people  all  over  will  know  about 
me,  all  will  listen  to  me.  And  I  shall  continually  use  the  songs;  I 
will  always  sing  them  also :  they  will  listen  to  me. 

"  He  could  not  begin  to  tell  about  his  blessing.  That  is  just  what 
I  am  imwilling  for  you  both  to  do.  '  I  wish  my  mother  would  not 
accept  it  from  him,'  is  what  I  think  of  you,  mother,"  he  said  to  his 
mother.  "So  please  do  that.  Do  not  accept  it  from  my  father. 
You  will  see  how  weak  his  life  is,  and  then  his  medicine  will  not  help 
him. 

"I  shall  speak  to  him  from  here.  He  will  never  see  me  again 
when  I  come.  I  shall  come  again,  but  he  will  have  gone.  That  is 
what  I  say  of  my  father,  mother." 

And  then  truly  the  woman  did  believe  her  son.  After  she  had 
been  addressed,  she  told  him,  "Now  it  is  true,  my  son,  I  have  known 
(your  father)  to  kill  many  of  our  fellow-people.  He  had  no  reason 
to  kill  them;  some  he  attacked  in  revenge  merely  because  he  had 


94  ORIGIN   OF   THE   WHITE   BUFFALO   DANCE.  [eth.  ann.  40. 

'ckina\va"egu''tc  mi'megu  wata'pe'nana''tc'';  "anetAga''  a'kegya- 
'ckAtaM^a'nema''tci  kago''"',  Ini'mcgu'u  wa"^tci'a''tc''.  I'ni  nina'n 
ii'cike'ka'nemAgi  ko"s*'.  Kwa'tcipAgii'Tn  a'ku'*tci''kawi''tci  wl'- 
"mi'ci''tc'';  wi'tepane'tAmani'megu,  ne'te'ci'i'cimeg'''^*".  'A'gwi,' 
SnetenawA'^tca'mega'pe"*'.  Wawo'sAmega'pe'e  netu'*tci'a"kwatagw 
a'a'nomi''tc''.     I'ni  pya''tci'cl'"kawi''tc'"." 

"I'ni''tca'wa'*tci'iya''i    ki''pyA    wa'^tci'i'nenan"'',     'Ana''"'.     Ini- 
•'tca"  ix'kwikAno'nenan"'',  katAga''i  kwino'mi'kAn"'',  kAkanwa'ci'- 
ku'i     nene'p'^'.     Agwigii"      A'ce'meg''"',      kag6"niegu      ne'te'cawi 
lOnepai'yanin"''.     I'ni,"  a"ina''tc''. 

'A'na'gwani'^tc''.  A'wago'moni''tc''.  "Tcaganago'mAgig'^'',  neme- 
'co'me'sAg'''',"  a"ini''tc  ugya'n°''. 

"Au',"  a"ina'itc'". 

A'menwinawa'meme''tci  katemina'gu^tci"''. 
15  Ki'cinomAga'wina'gwani''tc  a'wi'gowi''tc''.  Pe'ki'meg  a'me'- 
nwi'cig''''.  Ki'ci'niegume'nwi'cig  a''nepa'*tc'".  A'ki'cagute'gwameg 
mi'megu  'Iniya'n  a"pyani''tc''.  "Na'i',  ma'A'n  Ini  nAgA'monAni 
wi'atotA'monan  ayawi'cinAgAmo'niwig''''.  Nimiwa'i'gAnAni'  sa'- 
'sAnAgw-i  kr'aiyo.  O'ni  wrca'ckina'gayAni'sa'sAnAg'"^''.  O'ni 
20wrse'niwat  i'ni  wi'nAgA'moyAn"'".  Ne'se'nwi  pone'gawat  I'ni 
■wi'wi"se'niwa''tc''.  O'ni  ki"ciwi'senl'wa''tcini,  ■vvI'nI'mi"A''tc''.  I'ni 
ki'cinimi''A''tcin°'',  'Na'i',  nAtawina'nagwag  a'uwigi'yagwin"'',' 
i'ni  wi"i'cikA'n6nA''tc''.     I'ni  wi'penope'nowa''tc''. 


"Cewa'n    A'pena'^tci'megu'u    'aya'iki'ce''sowigi    ki'poniki'giin""'. 

25Ka'tA  nAna"ci  pe'kutane'mi'kAn  i'ni  wi'i'ci'sa'sa''kwayAn''''. 
'Wi'pwawi'megu'upe'kutane'miyan°'','  ki'i''cita''''.  Ki'kegeni'- 
meguki'giin""'.  MamaiyA'megu  'A''pena''tci  ki'poniki'gan""'. 
Na'kA'''tci  niAni'megu:  a'cike'^'tci^'tcini  ki'ce''sw  i'ni  wi'wapina'- 
gayAn"'',  i'ni  wi'i'ca'wiyAn"''. 

30  "Agwi'ni  kenwa''ci  wi'peminene'kane'niA'^tcini  ma'netow''-^'. 
Ini<'tca"  wi'wiga"siwa^tci  wi'u''tci'i"cimA'*tci  wi^'tci'soma'i'yAnig'"''. 
Ki'pe'cigwiwitA'mawawAgi'megu  a'kwane'menage  wi'A'kwiwe'- 
towa^'tc'';  wi'ina'nemA'^tci  mA'kwa''tciga''megu  ki'kAno'nawAgi 
nAgAmonAnigii '■''."       'O'nip'',       "I'ni       wi'mawike'kinawa'piyAni 

35wi'i'ca'i'ca'wiyAn°'',"  a"igu''tc''. 

A'kiga'nowa''tci  mane'towAg''''.  "  Iniga"na"ki'nA  wi'i'ca'i'ca'- 
wiyAn"'',  kl'ke'kino'su'megu  nAgA'monAni,"  a"ine''tc'". 

A"na'gwawa''tc''.      Aiyo'tci''i!    o'tawen"''.      A'na'se'kA'mowa''tci 

kenota'"''.    A"pyawa''tcine'ci'kA'megui'na'  a  awi'a'wiwa^'tc''.  O'nip 

40a'Anemi'Anagwi"inig      a'wapipya't6ni"*tci      tcagi     kago"'';      ane't 


MICHELSON.]  ORIGIN   OF   THE    WHITE   BUFFALO   DANCE.  95 

been  made  angry;  some,  because  he  was  jealous  toward  them  over 
something,  he  killed  them  for  that  reason.  That  is  what  I  know 
about  your  father.  Several  times  he  had  tried  to  give  it  to  me; 
that  I  should  be  the  sole  owner  of  it,  he  always  said  'No,'  I  would 
tell  him.  And  he  would  even  get  angry  at  me  because  he  failed 
to  persuade  me.  That  was  what  he  has  been  trying  to  get  me  to  do" 
(she  said). 

''That  was  the  reason,  I  told  you  to  come  up  there,  mother.  That 
is  all  I  have  to  say  to  you,  and  do  not  be  longing  for  me,  for  I  always 
sleep  a  long  time.  It  is  not  just  for  fun;  something  happens  to  me 
when  I  am  sleeping.     That  is  all,"  he  said  to  her. 

She  went  away.  She  gave  thanks.  "All  of  my  different  rela- 
tives, my  grandfathci-s,"  his  mother  said. 

"All  right,"  he  answered  her. 

Those  by  whom  he  had  been  blessed  were  gladdened  thereby. 

After  she  had  gone  a  little  while,  he  began  to  get  sleepy.  He  lay 
down  very  comfortably.  After  lying  down  comfortably  he  fell  asleep. 
When  he  was  sleeping  very  heavily  at  once  the  one  who  had  been 
there  previously  came.  ''Now,  I  shall  explain  these  songs  to  you 
according  to  the  order  the  songs  are.  You  are  to  use  the  dancing 
songs  in  between.  And  you  A\all  merely  sing  in  between  times. 
And  when  they  are  feasting,  then  you  are  to  sing.  After  they  have 
ceased  dancing  tliree  times,  then  they  are  to  feast.  Then  after  they 
have  eaten,  then  you  are  to  have  them  dance.  Then  after  you  have 
made  them  dance,  'Now,  you  each  may  go  to  your  respective  homes,' 
is  the  way  you  must  speak  to  them.  Then  they  will  go  (to  their 
respective  homes). 

"But  you  must  always  end  your  gens  festival  while  the  sun  is  up. 
Do  not  ever  let  the  night  come  on  you,  that  is  what  is  against  your 
ways.  'The  night  shall  never  come  on  me,'  you  are  to  think. 
You  are  to  complete  your  gens  festival  in  haste.  And  end  your  gens 
festival  early.  And  (observe)  this  also:  As  soon  as  the  sun  comes 
up  you  shall  begin  singing,  that  is  what  you  are  to  do. 

"You  do  not  have  to  be  thinking  of  the  manitous  very  long.  So 
that  they  will  be  careful  is  why  you  are  to  tell  the  fellow  members  of 
3'our  gens.  You  will  tell  them  truthfidly  how  much  wc  think  of 
you,  so  that  they  will  carry  it  to  the  end;  you  are  to  think  of  them 
and  tell  them  kindly  about  the  songs."  And  then  it  is  said  (he  con- 
tinued), "Now  you  are  going  to  see  and  learn  of  what  you  ar.>  going 
to  do  always,"  he  was  told. 

Then  the  manitous  held  a  gens  festival.  "That  is  what  you  wiU 
always  do,  so  you  will  remember  the  songs,"  he  was  told. 

They  started  out.  Lo!  here  was  a  town.  They  went  straight  to  a 
long  lodge.  When  they  came,  they  staid  there  all  alone  for  some 
time.     Toward  evening  they  began  to  bring  all  kinds  of  things;  they 


96  ORIGIN    OF   THE   WHITE  BUFFALO   CANCE.  Teth.  ann.  40. 

i'kwawa'*',  ane't  ape'no'a"'',  ne'niwa''".  Ini'ni  a'Anemi'awAte- 
nAmo'me'^tci  wita'ma'^tcin°'".  O'nip  a"AnemimegiikAno'"kyani''tc'". 
"Mil'maiyapi  kfwapikiga'nopenA  wa'pAg*"^'.  MamaiyA'*tca"megu 
ki'pya'^tci'penup'^'^',"  a'Anemi"ci'wam'*tc''.  KlAbo'twe  na'kA"^tci 
SmAml'd'a'  si'wapi'pyani'^tc''.  A'wapiwiga<'tci'se'toni''tc  I'n  anemi- 
pyii'towe'^tc''.  Pa'ci'megunomAga'tepe''k\v  ina"  a'kiwl'tani'^tci 
inamrcAmaga'ni"^tci''',  "a'manani''tciga"meg''"".  'O'nipi"  ca'cke'- 
to'a'i  ma'maiy  a"kiwi"awi'I'wani<'tc'".  O'nipi  wa'pAnigi  mamaiyA'- 
meg  a'wapi'pyani''tci  miimi'ci'i'ni'^tci'''.  Inigii'ipi'megu  wl'klgano'- 
lOni'^tci'  a'wapi'pyani''tc'',  na'kA'''tci  klwiwi'kuwawu'sa'ni''tcini 
ni"cwi  ne'niwa"''. 

O'nip  a'kA'none'^tc'' :  "Pe'ki'megu  wr'cigin  a'ke'kinawa'piyAn"'",'' 
a''igu'*tc  i'ni'i  ne'niwa'"'.  A'minawa'pAma'^tc'',  miya'C'tci"'' 
kateminagu"^tci' '' . 
15  A'AnA'6'nemc'^tci  tawa'i'gAnAni  nl''cwi  kl''cko'a'  I'ni  m"cwi 
to'ka'na'''.  'O'nipi  wrwapina'gawa''tc'',  a'nawA''tci'Anwawa'tA'- 
mini'^tci  pepigwa"ckwi  nyawe'n""'.  Ki'ci'Anwawa'tA'mini''tc'', 
a'wapina'gani'^tc''.     MA'nip  a'cina'gani''tc'': 

Me'tegwI+neni'AglH neniwAgiH wlnaH " 

20  Me'tegwI+neni'AgiH neniwAglH winaH 

KrcIga+pawi'iwa+''tcIH nina-| a3'0 — 

Me'tegwI+neni'AgiH neniwAgiH wina — 

Me'tegwI4-neni'AgI+neniwAgi+ 

Me'tegwI+neni'AgI+neniwAgi+ 
25  NeniwAgI+neniwAgI+. 

'O'ni  ni'co'nAmegi  nA'gAmon"'': 

No'sa^*+,  nina+,  no+'sa,  no+'sa,  nina'  +  ,  no'sa', 
No'sa',  ni'nA,  no+'sa,  no+sa,  ni'riA,  no  +  'sa; 
"Ayaniwe  gi'ciga'pawi'iwa''^tcl  yo'  ma'netowAgi  'aiyo'i; 
30  No's,V+,  nlna+,  no+'sa,    no+'sa,  nina'  +  ,  no'sa', 

No'sa',  ni'nA,  no+'sa, 
No'sa^*+,  nlna+,  no+'sa,  no+'sa',  nina+,  no'sa'. 

Wa+pI+ko'pI+''tcme+no"sogI'  nikl+;" 

TcagI  yo  ne'no'sogi  niki+; 
35  Wd+pI+ko'pi+''tcine+no'sogi  nikl+; 

Tcagi  j-o  ne'no'sogi  nikl+ ; 

W5,+pi+ko'pI+'^tcIne+no'sogI  nikl+; 

Tcagi  yo  ko'pi<'tci+neno'so'gi+niki'; 

Wd+pI+ko'pi+''tcIne+no'sogi  nikl+; 
40  Tcagi  yo  ko'pi'^tclneno'so+gl  niki'; 

Wa+pi+k6'pI+<'tcme+no'sogi  nikl+. 

11  In  songs  the  sign  +  signifies  a  vowel  which  is  very  protracted;  §  is  long  open  e  as  opposed  to  e  which 
Is  close,  and  wiiich  never  occurs  save  terminally  as  a  rhetorical  lengthening;  lis  dental  1;  the  figure  4 
after  vowels  indicates  a  vowel  of  four  mone;  superior  »  is  not  *. 

"  Niki+is  for  inig"'. 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  97 

were  some  women,  some  children,  and  some  men.  The  things  were 
handed  over  to  the  one  whom  he  accompanied.  He  would  always 
speak  to  them.  "It  is  said  that  we  shall  begin  our  gens  festival  early 
to-morrow.  So  start  to  come  early,"  he  said  continually.  Soon 
likewise  the  ceremonial  attendants  began  to  come.  They  began  to 
carefully  place  what  was  brought.  Late  in  the  night  the  ceremonial 
attendants  for  that  feast  were  there,  and  there  were  many  of  them. 
Then  it  is  said  early  in  the  morning  they  went  around  borrowing 
kettles.  And  early  on  the  morrow,  it  is  said,  the  attendants  began 
to  come.  And  those  who  were  going  to  give  the  gens  festival  also 
began  to  come,  and  also  the  two  men  who  walked  around  to  give 
invitations. 

Then  it  is  said  he  was  addressed:  "Try  very  hard  to  learn  by  see- 
ing," he  was  told  by  the  men.  He  noticed  them,  and  lo,  they  were 
the  beings  by  whom  he  had  been  blessed. 

The  drum  was  being  filled  by  two  KJ'skos  and  two  To'kans.  Then 
it  is  said  when  singing  was  to  commence,  the  flute  was  first  sounded 
four  times.  After  sounding  it,  then  they  began  to  sing.  This  was 
the  way  they  sang : 

The  wood-men — men — it  is  he — • 
The  wood-men — men — it  is  he — 
They  have  stood — I — here — 
The  wood-men — men — it  is  he — 
The  wood-men — men — 
The  wood-men — men — 
The  men — the  men.  '^ 

And  then  the  second  song: 

My  father,  mine,  my  father,  my  father,  mine,  my  father,'* 

My  father,  mine,  my  father,  my  father,  mine,  my  father; 

The  manitous  have  stood  here  in  one  place; 

My  father,  mine,  my  father,  my  father,  mine,  my  father, 

My  father,  mine,  my  father, 

My  father,  mine,  my  father,  my  father,  mine,  my  father. 

Those  white  buffaloes; 
All  those  buffaloes  here; 
Those  white  buffaloes; 
All  those  buffaloes  here; 
Those  white  buffaloes; 
All  those  buffaloes  here; 
Those  white  buffaloes; 
All  those  buffaloes  here; 
Those  white  buffaloes. 

13  The  esoteric  meaning  of  t  his  song  (and  similarly  of  other  songs)  was  obtained  from  theinformant.  They 
are  not  merely  my  own  interpretations. 

The  troos  will  keep  on  growing  as  long  as  the  world  lasts.  The  manitou  has  done  this.  Ki'ciga+ 
pawi'iwa+'itci+  is  for  -gapawa-^tc''.  The  form  in  the  song  approximates  those  of  a  number  of  other 
Algonquian  languages,  e.  g.,  Cree.  Ojibwa,  Algonkin.  Shawnee.  Accordingly,  we  either  have  an  ancient 
survivalor  the  song  may  be  borrowed.  The  protraction  of  vowels  and  '  for  w  in  noni'Agi+  hardly  call 
for  comment.    I  do  not  understand  to  whom  "I"  refers. 

•*The  one  blessed  is  supposed  to  say  this:  "  My  father'*  means  his  father.  Besides  ordinary  pro- 
tractions, no'sa^-^  is  the  only  deviation  worth  noting  (no's^'l. 


98  OEIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [EIH.  ANN.  40. 

Ma+ni  niyawl  neke'ka'na'nemego+gi; 
MAnI  +  '  niyawi  neke'ka'nanemegOgI  +  ; 
MaiiI  nlyawl  neke'ka'na'nemegogi; 
MAiietowAgi'  tcagi  manetowAgi; 
5  Ma'iiI  nl'yawi  neke'ka'na'nemegogi; 

Ma'hI  ni'yawl  ne+ke+kananemegogi; 
Neke'ka'nenemegogi. 

"O'n  a'Anwawa'i'gawe'^tc'",  ma'A'nip  ayo'we'^tcini  nAgA'monAn"'' : 

WApAta+mawigo  wi'i'eiga+pawi'Agl  y6+neme'to'sa+nem+ma  +  ; 
10  WApAta'mawigo     wri'ciga+pa+wI'Agi+     yo+     neme'to'sa+nenl+ma 

nma  +  ; 
WApAta'mawigo  wi'i"ciga+pawi"Agi  yo+  neme'to'sa+nenima. 

MAnI+  nemi"caml',  ne'si'i'  +  ,  nina; 
Nina+  neml"cami',  ne'si  +  'I'  +  ,  nlna  +  ; 
15  MahI'  neinl"caml,  ne'si'r  +  ,  nIna; 

MahI'  neml"cami',  ne'si'I'+,  nlna4-; 
MAni'  nemi"cami',  ne'sri'+,  mna+. 

WApine'+no'"swA  yo  nenatawanemawA; 
WApine'+no"swA  yo  nenatawanemawA; 
20  WApine'no"swA  yo+  nenatawanemawA  nina; 

WApine'no'swaiyo  nena'tawanemawA; 
WApine'no'"swaiyo  nena'tawanemawA  nina  yo+. 

Kiyo'sa'igi  manetowagi  'ayo'  a'kigi; 
Kiyo'sa'igi  mAiie+towagi  'ayo'  a'kigi; 
25  Kiyo'sa'igi  manetowAgi  "aiyo"A'ki'gi; 

Ni'na,  ni'nA; 

Kiyo'sa'igi  manetowagi  'ayo'  a'kigi; 
Kiyo'sa'igi  mAne+towagi  'ayo'  a'kigi; 
Ni'na,  ni'na. 

30  'O'n  a  ni'miwa'^tci  ni'mitcig''''.  I'kwawA'"ip  a"nawa''tc  a'nemA'- 
"soni^'tci  neniwa'i'ga'''.  A'gwip  uwi'ya'An  Api'Api'iii''tc.m°''. 
Ca''cki  kegime'si'meg  a'ni'sina'wini'^tci  wi'm'mmi''tc'".  Ma'Ani- 
''tca''ip  a'yowe'^tci  nAgA'moiiAn"'": 

N6tano"saya+ni,  notano'saya+ni; 
35  Notano'saya+ni,  notano'saya+ni; 

Notano'saya+ni,  notano'saya+ni; 

Notano'saya+ni,  notano'saya+ni; 

Notano'saya+ni; 

"Ayo  mAni'  mA'neto'nagi; 
40  Notano'saya+ni,  notano'saya+ni; 

Notano'saya+ni,  notano'saya+ni; 

Notano'saya+ni. 

Nenono"sogi  nina  yo,  nenono"sogi  nina  yo, 
Nenono"s6gi  kiwiklwikA'Agi  nina  nenono''sogi, 
45  Nina  yo  neneno''sogI  nenono"s6gi. 

ifi "  The  manitous  will  know  me  as  long  as  I  live  "  is  the  esoteric  meaning  of  thesong.  Neke'kd'ndnemegogi, 
etc.,  are  for  neke'kdnemegog'^'' .    Evidently  supposed  to  be  said  by  the  one  blessed. 

isThe  manitous  are  addressed.    Evidently  supposed  to  "be  said  by  the  one  blessed. 

1"  The  one  blessed  desires  enemies  for  the  white  buHalo  so  that  the  latter  may  destroy  them.  The  Eng- 
lish translation,  of  course,  can  not  bring  out  the  force  of  nlnd.  It  should  be  noted  that  yo  may  be  mere 
padding,  or  a  form  otaiyo'''  in  songs. 


MicHELSON.]  ORIGIN    OF    THE    WHITE   BUFFALO   DANCE.  99 

This  is  my  body,  they  know  me;" 
This  is  my  body,  they  know  me; 
This  is  my  body,  they  know  me; 
All  the  manitous,  the  manitous; 
This  is  my  body,  they  know  me; 
This  is  my  body,  they  know  me; 
They  know  me. 

And  when  the  drum  was  beaten  these  songs  were  used: 

Look  how  my  people  will  stand  here;  " 
Look  how  my  people  will  stand  here; 
Look  how  my  people  will  stand  here. 

This  is  my  sacred  pack,  my  younger  brother,  it  is  mine; 
It  is  my  sacred  pack,  my  younger  brother,  it  is  mine; 
This  is  my  sacred  pack,  my  younger  brother,  it  is  mine; 
This  is  my  sacred  pack,  my  younger  brother,  it  is  mine; 
This  is  my  sacred  pack,  my  younger  brother,  it  is  mine. 

I  desire  for  the  white  buffalo,  yo;  " 
I  desire  for  the  white  buffalo,  yo; 
I  desire  for  the  white  buffalo,  yo; 
I  desire  for  the  white  buffalo,  yo; 
I  desire  for  the  white  buffalo,  yo. 

The  manitous  walk  about  here  on  the  earth; 
The  manitous  walk  about  here  on  the  earth; 
The  manitous  walk  about  here  on  the  earth; 

1,1; 

The  manitous  walk  about  here  on  the  earth; 
The  manitous  walk  about  here  on  the  earth; 
I,  I.  '» 

And  then  the  dancers  danced.  It  is  said  that  he  saw  women 
standing  and  men  also.  No  one  remained  seated  (idly).  All  of 
those  who  were  to  dance  got  dowm  (from  the  bench).  It  is  said  that 
these  songs  were  used: 

I  am  walking  on  a  windy  day,  I  am  walking  on  a  windy  day; 
I  am  walking  on  a  windy  day,  I  am  walking  on  a  windy  day; 
I  am  walking  on  a  windy  day,  I  am  walking  on  a  windy  day; 
I  am  walking  on  a  windy  day,  I  am  walking  on  a  windy  day; 
I  am  walking  on  a  windy  day; 
Here  in  the  manitou-land; 

I  am  walking  on  a  windy  day,  I  am  walking  on  a  windy  day; 
I  am  walking  on  a  windy  day,  I  am  walking  on  a  windy  day; 
I  am  walking  on  a  windy  day.  '° 

The  buffaloes  I,  the  buffaloes  I, 

I  make  the  buffaloes  march  around; 

I  [am  related  to]  the  buffaloes,  the  buffaloes. '" 

"  A  singular  verb,  nekiyuMyu' sf ,  is  to  be  supplied  with  mm,  "  I  wall£  about."  The  ordinary  word  for 
fcryo'saTj^f  is  kiyukiyu'sdwAg'"' ;  'dyo  is  for  aiyo'^'. 

"  Supposed  to  be  said  by  the  one  blessed.  After  a  fight,  if  there  was  snow  or  rain,  the  tracks  could 
not  be  followed. 

2"  Supposed  to  be  said  by  the  one  blessed.  Nenono'sogi  for  nenu'sog'^''  is  nearly  on  a  par  with  nete'lto'- 
nantmegogi  (above)  for  neke'kdJiemegog^''. 


100  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [ETH.  ANN.  40. 

"Agwi'^tci  neno'sogi'  yo  'owanataga'nwAgi; 
TA'ci+'agwi+neno"sogani  na; 
■Agwi+''tcine'no'sogi  3-o  o'wanataga'nwagi; 
TA'ci+"agwI''tcI  neno'so'gininA; 
5  'Agwi'^tci  neno'sogi'  yo  'owanataga'nwAgi; 

TA'ci+'agwi+neno"sogani  nA. 

WApAta'pi+ne'sowanowi  ve+ninA; 
Wapatapl+ne'sowanowi  ye+ninA; 
WapAta'pi+ne'sowanowi  ye+; 
10  WapAta'pi+ne'sowanowi  ye+ninA; 

Wapata'pi+ne'sowanowi  ye  +  ninA; 
W&pAta'pi+ne'sowanowi  ye+ninA. 

Kiwineno'swanawi ; 

Kiwineno'swanawi; 
15  Kiwineno'swanawi; 

Yo  man!  y5  'a'kiyanawi 

Kiwineno'swanawi; 

Kiwineno'swanawi; 

Kiwineno'swanawi; 
20  Kiwineno'swanawi; 

Kiwineno'swanawi; 

Kiwineno'swanawi; 

Kiwineno'swanawi; 

Kiwineno'swanawi. 

25  A'ponini'mini''tc  a'na'i'se'towe''tci  kegc'gani''tci  pepigwa'cko'n°'". 
O'nip  Aiie'kl"  a'wi'se'nini'^tc'";  srsepa''kw  a'mi''^tcini''tc'",  o'ni 
me'siwa'ya'An"'',  'o'ni  wapi'giuiAn"''.  Ki"ci'megiiml''*tcini''tc'', 
a'wapina'gani''tci  nagAm6'ni''tci'''.  Negute'nwi  tatA'g  a'kl'cini'- 
mini''tc''. 

3Q  Na'imata+  nina+  tcagi+  neno'sogi  nina+; 

Na'imata+  tcagi+  neno'sogi  nina+; 

Na'imata+  tcagi+  neno'sogi; 

Na'i'i'mata  tcagl+  neno'sogi; 

Na'imata  tcagi+  neno'sogi; 
35  Na'i'i'mata  tcagl+  neno'sogi. 

Yo+  nii+wa"ci+o+lemi  nina+; 
Yo  BQAli  lewa'cl'o+lemi  linA; 
Yo  lawa'ci'o+lemi  ninA; 
Yo  lewii'ci'olemi; 
40  MA'ni  mall  yo+  "A'kl; 

Lewa'ci'olemi  ni+; 
Y6+  newa'ci'o'lemi  ninA; 
Yo'  mA'ni  lewa'ci'o'lemi  ni'nA. 


"  The  ordinary  word  for  'agmiMct  is  atyA'^wt'lc'' .  The  word  is  cut  in  half  once.  "In  their  holes," 
grammatically  a  singular,  is  the  place  which  the  buffaloes  have  dug  up  with  their  horns.  The  above 
translation  is  based  on  the  informant's  paraptoase.    Grammatical  anomalies  are  present  that  defy  analysis. 

"  Supposed  to  be  said  by  the  white  buffalo.  The  white  buffalo  came  to  the  camps,  lilted  his  tail,  and 
said,  "  Loolc  at  my  tail."    The  syllable  ye  is  the  buffalo's  bellowing. 

"  The  above  translation  is  in  accordance  with  the  explanation  given  by  the  informant.  The  forms  in 
■ndwi  are  grammatical  anomalies. 


MICHELSON.]  ORIGIN    OF    THE    WHITE   BUFFALO   DANCE.  101 

The  buffaloes  are  standing  so  much  there,  in  their  holes; 

The  buffaloes  are  standing  there  so  much; 

The  buffaloes  are  standing  so  much  there,  in  their  holes; 

The  buffaloes  are  standing  there  so  much; 

The  buffaloes  are  standing  so  much  there,  in  their  holes; 

The  buffaloes  are  standing  so  much  there.  ^' 

My  tail  is  looked  at,  mine,  ye; 
My  tail  is  looked  at,  mine,  ye; 
My  tail  is  looked  at,  mine,  ye; 
My  tail  is  looked  at,  mine,  ye; 
My  tail  is  looked  at,  mine,  ye; 
My  tail  is  looked  at,  mine,  ye.  ^^ 

The  buffalo  keeps  on  walking; 
The  buffalo  keeps  on  walking; 
The  buffalo  keeps  on  walking 
Here  on  this  earth; 
The  buffalo  keeps  on  walking; 
The  buffalo  keeps  on  walking; 
The  buffalo  keeps  on  walking; 
The  buffalo  keeps  on  walking; 
The  buffalo  keeps  on  walking; 
The  buffalo  keeps  on  walking; 
The  buffalo  keeps  on  walking; 
The  buffalo  keeps  on  walking.  " 

When  they  finished  dancing,  they  put  away  the  flutes  with  which 
they  were  dancing.  Then  it  is  said  they  ate  a  little;  sugar  was  what 
they  ate,  and  maple-sugar  cakes,  and  scjuashes.  Immediately  after 
they  had  eaten,  the  singers  commenced  singing.  (This  was)  of  course 
after  they  had  danced  once. 

The  one  who  advises  all  the  buffaloes  is  I; 
The  one  who  advises  all  the  buffaloes  is  I; 
The  one  who  advises  all  the  buffaloes; 
The  one  who  advises  all  the  buffaloes; 
The  one  who  advises  all  the  buffaloes; 
The  one  who  advises  all  the  buffaloes." 

Here  is  my  paint,  mine; 
This  is  my  paint,  mine; 
Here  is  my  paint,  mine; 
Here  is  mj'  paint; 
On  this  earth; 
My  paint; 

Here  is  my  paint,  mine; 
This  is  my  paint,  mine.^* 

"  The  white  buffalo  is  supposed  to  say  this.  The  ordinary  word  for  nd'imatd  is  ndnd'imdt^*.  Another 
variation  of  the  same  word  in  this  sonj;:  is  passed  over. 

2s  The  one  blessed  is  supposed  to  say  this  after  he  was  given  paint  by  the  white  buffalo.  The  above 
translation  is  based  on  the  informant's  explanation;  but  it  should  be  noted  that  'a'ki  as  a  locative  is  an 
anomaly:  it  is  grammatically  better  to  translate  (with  change  of  punctuation)  "My  paint  is  this  earth." 
Note  that  I  for  n  is  quite  frequent  in  this  song.  The  syllable  nils  mere  padding.  The  ordinary  lengthening 
of  vowels  may  be  passed  over. 


102  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [ETH.  ANN.  io. 

Y6+  na'ega  wapo'sa"igI; 
Yo+  na'ega  wapo'sa"igI'; 
Kl'yoki'yo'sa"igi; 
MA'netowAgI'  kiyo'sa"iwa<'tci'; 
•  Yo+  na"ega  wapo'sa"i'gi; 

Yo+  na''ega  wapo'sa"i'gI'; 
Yo  na'ega  wapo'sa"igi'; 
Y6+  na'ega  wapo'sa"igi. 


10 


'Awlyani,  'awlyani,  'awlyani,  'awiyani'; 
"Awiyanl',  "awiyani,  "awiyani',  "awiyani'; 
"Awiyani',  'awij'ani',  "awiyani',  "awiyani'; 
'Awiyani',  'awiyani',  'awiyani',  'awiyani. 

Na"k  a,'Anwawa'i'gawa'*tc''.     MA'ni  nA'gAmon"'": 

Kiyo4kiyo4'sa'agi4  nina  yo4; 
15  Kiyo4kiy64'sa'agi4  nina  yo4; 

Kiyo4kiyo4'sa'agi4  nina  yo4; 

"A'kwita'kA'migi; 

Kiyo4kiyo4'sa'agi4  nina  yo4; 

Kiyo4kiyo4'sa'gi4  nina  yo4; 
20  "A"kwita'kA'migl4  nina  yo4; 

Kiyo4ki}'o4'sa'agi4  nina  yo4; 

Kiyo4kiyo4'sa'agi4  nina  y64. 

KiwikAnawawa  'ineno'swA; 
KiwikAnawiiwa  'ineno'swA; 
25  KiwikAnawawa  'ineno'swA; 

KiwikAnawawa  'ineno'swA; 
KiwikAnawawa  'ineno'swA; 
KiwikAnawawa  "ineno'swA; 
KiwikAnawawa  'ineno'swA. 

30  Tepe"kwi+kA'nawiweni'+  tepwa'kA'ni  win5; 

Tepe'kwi+kA'nawiweni'+  tepwa'kA'ni  wino; 

Tepe'kwi+kA'nawiweni'+  tepwa'kA'ni  wino; 

Tepe'kwi+kA'nawiweni'+  neno'so'  +  gi'+  'okAnawiwenwa'wI'+; 
*  Tepe'kwi+kA'nawiweni'4-  tepwa'kA'ni  wino; 

35  Tepe'kwi+kA'nawiweni'+  tepwa'kA'ni  wino. 


40 


Mi'i'i'guniwi'i'i'ya'a'ani  ne'e'eno'6'o'swi'i'i  ml 
Mi'i'i'guniwi'i'i'ya'a'anI  ne'e'eno'o'6'swi'i'i  mi 
Mi'i'i'guniwi'i'i'ya'a'ani  ne'c'eno'o'o'swl'l'i  mi 


iguniwi 
i'guniwi 
i'guniwi 
i'guniwi 
i'guniwi 


i  ya  a  am; 
i'ya'a'ani; 
i'ya'a'ani; 
i'ya'a'ani; 
ya'a'ani. 


28  The  real  significance  of  the  song  is,  the  one  blessed  is  told  to  go,  slowly;  after  he  has  reached  home, 
he  may  go  any  place  he  pleases.  The  word  wdpo'sa'f^iimplies  one  may  go  where  one  pleases  after  reaching 
home.  The  translation  implies  it  is  the  first  person  singular  of  the  independent  passive,  which  it  might 
be  as  far  as  the  form  is  concerned;  the  analogy  of  kiyo'sa'igi  (above)  would  rather  make  us  take  the  form 
as  a  third  person  plural  of  an  intransitive  verb, which  would  be  entirely  out  of  place  i  n  t  he  pre  sent  i  nstance. 

"  The  real  sense  is:  "I  am  here  where  I  live."    The  one  blessed  is  supposed  to  say  this. 

"  The  one  blessed  is  supposed  to  say  this.  He  went  to  walk,  and  the  people  kept  following.  They 
expect  war. 

"  .\ccording  to  the  informant  the  initial  i  of  'ineno'^wa  is  a  shortening  of  marietowi-;  therefore  "mystic 
buflalo"  would  be  a  more  accurate  rendering. 


MICHELSON.]  ORIGIN    OF   THE   WHITE   BUFFALO   DANCE.  103 

Yo,  I  am  walked  slowly; 

Yo,.  I  am  walked  slowly; 

I  am  walked  about; 

The  manit-ous  walked  me  around; 

Yo,  I  am  walked  about  slowly; 

Yo,  I  am  walked  about  slowly; 

Yo,  I  am  walked  slowly; 

Yo,  I  am  walked  slowly  .2" 

Where  I  am,  where  I  am,  where  I  am,  where  I  am; 
Where  I  am,  where  I  am,  where  I  am,  where  I  am; 
Where  I  am,  where  I  am,  where  I  am,  where  I  am; 
Where  I  am,  where  I  am,  where  I  am,  where  I  am. 2' 

Then  (the  dnun)  was  beaten  again.     This  was  the  song: 

I  make  them  walk  about; 
I  make  them  walk  about; 
I  make  them  walk  about 
On  the  earth; 
I  make  them  walk  about; 
I  make  them  walk  about 
On  the  earth,  I  (do) ; 
I  make  them  walk  about; 
I  make  them  walk  about.''* 

The  buffalo  goes  about  speaking; 
The  buffalo  goes  about  speaking; 
The  buffalo  goes  about  speaking; 
The  buffalo  goes  about  speaking; 
The  buffalo  goes  about  speaking; 
The  buffalo  goes  about  speaking; 
The  buffalo  goes  about  speaking." 

Truly  believe  what  is  told  in  the  night-speech;'" 
Truly  beheve  what  is  told  in  the  night-speech; 
Truly  beheve  what  is  told  in  the  night-speech; 
The  night-speech,  the  buffaloes'  speech, 
Truly  believe  what  is  told  in  the  night-speech; 
Truly  believe  what  is  told  in  the  night-speech. 

I  have  feathers,  I  have  buffalo-feathers; 
I  have  feathers,  I  have  buffalo-feathers; 
I  have  feathers,  I  have  buffalo-feathers; 
I  have  feathers,  I  have  buffalo-feathers; 
I  have  feathers,  I  have  buffalo-feathers.^' 

80  The  buffalo  came  and  spoke  to  the  one  blessed  while  the  latter  was  asleep:  "At  night  there  are  always 
words  of  truth;  the  words  of  buffaloes  are  always  true  at  night."  That  is,  the  words  heard  in  dreams 
are  true. 

3'  This  song  is  supposed  to  be  said  by  the  white  buffalo.  When  he  is  dressed  in  his  finery  he  uses  the 
feathers.  The  buffalo-feathers  are  simply  eagle-feathers.  They  are  so  called  because  the  buffaloes  are 
supposed  to  have  used  them.  These  feathers  are  the  four  feathers  on  the  earth,  No.  7  in  the  diagram. 
Observe  that  an  initial  'u-  in  the  verbal  forms  is  lacking.  Note  that  several  vowels  are  broken  up  by 
extremely  lene  glottal  stops  which  are  entirely  distinct  from  ordinary  ones. 


104  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [EIH.  ANN.  40. 

'O'kuna'moyanI  neno'swl; 
"O'kuna'moyani  nenos'wi; 
"O'kuna'moyani  neno'swl; 
Ma'netowagi  'o'kuna+iwa"'tcI  nina  neno'swl; 
5  "O'kuna'moyani  neno'swl; 

'O'kuna'moyani  neno'swl; 
"O'kuna'moyani  neno'swl. 

O'ni  na'kA'meg  a'nl'mini''tc'".     MA'nip  a"cina'ga-wa'*tc*': 

Kiwa'kiwa'ka'o"iyanI,  kIwa'kiwaka'o"iyanI; 
10  Klwa'kIwa'ka'o"iyani,  ki\vii'kiwa'ko'o"iyani; 

Manako'cl  kIwa'kIwa'ka'o"iyan5; 
Manako'cl  kIwa'kiwa'ka'o''iyani; 
Kiwa'kiwa'ka'o"iyam. 

Wi'iwagI',  wriwa'iwAgI; 
J5  Wriwagi',  wi'iwaga'iwAgi; 

Wi'iwaga'I; 

Ne+noyo'sogI 

Wl'iwa'IwAga'iwAge,  wi+iwATwAge; 

Wi'iwAge  iwAge; 
20  Wi'iwaga'iwA'I'wAge; 

Wl'iwAge,  W'i'iw'Aga'iwAge; 

Wina; 

Wi'iwaga'iwAga'IwAge; 

"IwA. 

25  Wina  na'to"kwani+ini+teyana+nIna+; 

Wina  na'to"kwani+inI+teyana; 

Wina  na'to"kwani+ini+teyana-|-nina.+  ; 

Wina  na't6"kwani+ini+teyana+nina+; 

Wina  na'to"kwani+ini+te.yana+nina+;  ' 
30  Wina  na'to"kwani+ini+teyana+nina+. 

Winwawa  neno'sogi  kiwekiwe'pAwa'wAgI'; 
Winwawa  neno'sogi  kiwekiwe'cAwa'wAgi'; 
Winwawa  neno'sogi  kiwekiwe'cAwa'wAgi'; 
Winwawa  neno'sogi  kiwekiwe'cAwa'wAgi'; 
35  Na'e'ga'si'si'se'ca'cawawAgi; 

Na'e'ga'si'si'se'ca'cawawAgi; 
Winwawa  neno'sogi  kiwekiwe'cAwa'wAgi'; 
Na'a'ga^. 

O'nip   a'krcini'mini''tci  na'"k-^',   5'ni,   "Mene''tA  ki'ce'tagwan°'', 

40i'ni   wi'mr''tcij'ag''"''',   mAmi'ci''etig''^',''    "a'meme''tci   mAmi''ci'a'''. 

A'slga"i'gani<'tc''.      Ki"ci"siga'i'gani''tci',    "I'ni,"    a"ini''tc''.     O'nip 

32  While  fasting,  the  one  blessed  went  far  off;  he  was  wearing  a  buffalo-hide;  then  he  cried  out,  "  1  have 
a  blanliet,"  etc.    This  is  the  hidden  reference. 

33  The  one  blessed  is  supposed  to  narrate  this.  The  sense  is;  ".\-fter  I  was  blessed,  I  danced  around." 
The  ordinary  word  for  kiii:d'klwd'ka'o"iyani  is  d'ta'itAnegd''i!jdn'^'' .  Why  some  form  of  the  combined 
stems  khti  and  rgd  (which  ic  the  basis  for  the  word  in  the  song)  is  not  in  ordinary  use,  I  do  not  know;  pre- 
sumably we  have  the  old  question  of  analysis  and  synthesis  (Michelson,  Contributions  to  .\lgonquian 
Grammar,  Amer.  Anthropologist,  n.  s.  1.5,  476). 

3*  The  translation  and  esoteric  meaning  of  this  song  are  entirely  unsatisfactory.  According  to  the 
informant  the  idea  is:  The  one  who  is  to  be  blessed  has  now  been  blessed  and  says  "  The  ones  who  blessed 
me  say."  The  same  authority  says  the  last  word,  "I'wA,  is  spoken  by  the  white  buffalo,  which  does  not 
appear  to  make  sense.  The  difficulty  with  the  translation  is  that  we  clearly  have  variations  of  wi'iwAgi=*- 
for  the  most  part;  but  it  is  not  impossible  that  variations  of  'UrAg'--^'  also  are  found.  The  reiteration  of 
syllables  that  approximate  each  other  makes  a  decision  impractical.  The  metrical  structure  of  the  song 
is  open  to  doubt  for  these  reasons.  Yet  it  is  clear  that  lines  5,  7,  and  10  partially  correspond.  The  normal 
word  for  ne-^-noydsdgiis  nenu'sog^^';  and,  fm-thermore,  in  current  Fox  would  be  preceded  by  ku'pi'^tci-. 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  105 

I  have  a  buffalo-blanket; 

I  have  a  buffalo-blanket; 

I  have  a  buffalo-blanket; 

The  manitous  have  given  me  a  buffalo-blanket; 

I  have  a  buffalo-blanket; 

I  have  a  buffalo-blanket; 

I  have  a  buffalo-blanket.'^ 

Tlien  they  danced  again.     This  is  how  they  sang: 

I  am  dancing  myself  around,  I  am  dancing  myself  around; 
I  am  dancing  myself  around,  I  am  dancing  myself  around; 
It  is  when  I  am  dancing  myself  around; 
It  is  when  I  am  dancing  myself  around; 
I  am  dancing  myself  around. '' 

They  will  say,  they  will  say; 

They  will  say,  they  will  say; 

They  will  say; 

The  buffaloes 

Will  say,  they  will  say; 

They  will  say; 

The}'  will  say; 

The}-  will  say,  they  will  say; 

It  is  he; 

They  will  say; 

He  said.'* 

Whatever  he  has  done,  I  shall  do  the  same; 
Whatever  he  has  done,  I  shall  do  the  same; 
Whatever  he  has  done,  I  shall  do  the  same; 
Whatever  he  has  done,  I  shall  do  the  same; 
Whatever  he  has  done,  I  shall  do  the  same; 
Whatever  he  has  done,  I  shall  do  the  same.'' 

They,  the  buffaloes,  are  going  about  with  light; 
They,  the  buffaloes,  are  going  about  with  light; 
They,  the  buffaloes,  are  going  about  with  light; 
They,  the  buffaloes,  are  going  about  with  light; 
They  go  about  slowly  with  dim  light; 
They  go  about  slowly  with  dim  light; 
They,  the  buffaloes,  are  going  about  with  light; 
Slowly."^ 

Then  it  is  said  after  they  had  danced  again,  then,  "What  ever  is 
first  cooked,  is  what  we  shall  eat,  ceremonial  attendants,"  the  cere- 
monial  attendants  were   told.     He   dished   out   (the  food).     After 

"Supposed  to  be  said  by  the  one  blessed.  "He"  means  the  white  buffalo.  N  ote -'kwdni  for -gw  an'"'. 
The  common  words  for  ini+  -teyana  which  is  for  InV'tiySn'',  are  "fni  viVVcawiyan«<\  Observe  that 
nlnd-^  is  lacking  in  line  2.    The  translation  can  not  bring  this  out. 

30  According  to  the  informant,  a  long  time  ago  when  a  herd  of  buffaloes  were  standing  together  at  night- 
time, there  was  a  flashing  of  light;  in  the  morning  there  was  just  dim  light.    The  song  has  reference  to  this. 

3599°— 25t 8 


106  ORIGIN'    OF   THE   WHITE   BUFFALO   DANCE.  [eth.  ann.  40. 

a'a'^tci'moni'^tc  Ane'ki'"'":  Na'i'  manetowA'ku'i  mA'ni  netawAtenA- 
ma'wapen'"^',  mA'ni  pota''kwayag''<''.  MAni'*tca''wa''tc  awate- 
nAma'wAge''tc'",  kenwa''ci  wi'AnemiwI'^tciine'to'sanenl'gayag''^'; 
wi'inanemi'yAme'^tc'',  I'ni  wa'''tci  mA'ni  mAmato'mAge'^tci  wi'se'- 
5  niweni  tca'g  a'cinagwA'tenig''''.  Ini''tca"i  wi'u'^tciwrse'niyag''''^"; 
i''kwatig'"'',  na'kA'^'tci  kinwa'wA  ne'nitig'"'',  wi'senigo'!"  a'i'ne- 
me'*tc  me'to'sane'niwa"'".  Iniga'ipi'meg  a'wapina'gani'^tc'',  ka'kA- 
mi'meg  a'Anwawa'i'gani'^tc''. 

Tcagaplyani  nino,  tcagapiyani  nino; 
10  Tcagapiyani  nino,  tcagaplyani  nino; 

Tcagapiyani  nin5; 

Yo+ma+ni+  yo+  y6+ma+ni4-  yo+  ma'netowagi  'ayo+ta+"kimwagi 
Tcagapiyani  nino,  tcagapiyani  nino; 
Tcagapiyani  nino,  tcagapiyani  nino. 

15  Wl'aiya+'kwi'yani  'aiya'kwi'yani; 

Wl'aiya+'kwi'yani  'aiya'kwi'yani; 

Wi'aiya+'kwi'yani  'aiya'kwi'yani; 

Wi'aiya+ 'kwi'yani; 

MAni'i'i  ki'cegwi  mA'ni  manetowi; 
20  Wi'aiya+'kwi'yani  'aiya'kwi'yani; 

Wi'aiya+'kwi'yani  'aiya'kwi'yani; 

Wi'aiya+'kwi'yani  "aiya'kwi'yani. 

Maiyomaiyowi+mAni  ■A'kiye'  +  ; 
Maiyomaiyowino; 
25  Maiyomaiyowi  mAni'  ■A'kiye+; 

Ma+yomaiyowino; 

Ma+nl  ma+ni  ma'netowi'  ko+'ci"semena+ni; 
Maiyomaiyowi  niAni  'A'kiye'  +  ; 
Maiyomaiyowi  mAni  'A'kiye'  +  . 

30  Waguna'i  wa<itci'cikanawayani? 

Waguna'i  wa"'tci'cikanawayani? 

Waguna'i  wa'^tci'cikanawayani? 

Waguna'i? 

Wina  yo  yo  wapineno'swa  'o'ma'neto'mi 
35  Wa'^tci'cikAnawaj'ani. 

Waguna'i  wa'^tci'cikanawayani? 

Waguna'i  wa<'tci'cikanawayam? 

Ne's6'nAmegiwi'ni'mini<'tc''," Na'i',  I'nugi mA'ni  ki'cini'miyag'''"'', 
i'ni  wi'wi'se'niyagwe  pe''k'',"  a'i'neme'^tc''.    'A'nImiwA'A'mini''tc''. 

40  Wawapa+ne"kwawo'sa"Agwe  mAna+  ke"tciko'pidtcineno'swa+; 

Wawapa+ne'kwawo'sa''Agwe  mAna+  ke'tciko'pi<'tcineno'swa+; 
Wawapa+ne'kwawo'sa''Agwe  mAna+  ke'tciko'pi*toineno"swa+; 
Yo  mAni'  ketA'kimenani 
Wawapa+ne'kwawo'sa"Agwe  mAna+  ke'tciko'pi''tcineno'swa+. 

"  Apparently  supposed  to  be  said  by  the  one  blessed.  The  ordinary  word  for  tcagaplyani  is  S'tcagilciU- 
piydn"^'.    Ordinary  protractions  of  vowels  are  passed  over. 

>*  The  one  blessed  was  standing;  he  was  as  tall  as  the  sky  of  the  manitous.    The  song  refers  to  this. 

'•  The  sense  is:  "This  earth  is  weeping,  the  earth,  our  grandchild,  is  weeping."  The  ordinary  word  for 
ma'netowi'  is  manetoioimi'n"'.  The  one  blessed  when  fasting  dreamed  the  earth  was  weeping.  There  are 
grammatical  anomalies  present  which  I  have  treated  as  explained  by  the  informant. 


MiCHELSON.]  ORIGIN   OF   THE   WHITE   BUFFALO   DANCE.  107 

dishing  it  out,  "There,"  he  said.  And  then  it  is  said  he  gave  a  short 
talk:  "  Now,  we  have  handed  this  to  the  manitou,  this  which  we  have 
placed  in  kettles.  This  verily  is  why  we  have  handed  it  to  him,  that 
we  may  be  able  to  live  a  long  time  in  the  future  with  the  people;  to 
plan  for  us  that  way,  that  is  why  we  worship  him  with  this  food  of  all 
kinds.  That  verily  is  why  you  are  to  eat;  women  and  you  men, 
eat ! "  the  people  were  told.  Then  he  began  singing,  beating  the  drum 
from  the  beginning. 

I  sit  down  everywhere,  I  sit  down  everywhere; 

I  sit  down  everywhere,  I  sit  down  everywhere; 

I  sit  down  everywhere; 

Here  on  the  manitous'  earth 

I  sit  down  everywhere,  I  sit  down  everywhere; 

I  sit  down  everywhere,  I  sit  down  everywhere.'' 

As  far  as  I  shall  reach,  as  far  as  I  reach; 
As  far  as  I  shall  reach,  as  far  as  I  reach; 
As  far  as  I  shall  reach,  as  far  as  I  reach; 
As  far  as  I  shall  reach 
(Is)  this  firmament  of  the  manitous; 
As  far  as  I  shall  reach,  as  far  as  I  reach; 
As  far  as  I  shall  reach,  as  far  as  I  reach; 
As  far  as  I  shall  reach,  as  far  as  I  reach." 

This  earth  is  weeping,  weeping; 

Is  weeping,  weeping; 

This  earth  is  weeping,  weeping; 

Is  weeping,  weeping; 

This  earth,  our  grandchild; 

This  earth  is  weeping,  weeping; 

This  earth  is  weeping,  weeping.'' 

Why  is  it  that  I  speak  thus? 

Why  is  it  that  I  speak  thus? 

Why  is  it  that  I  speak  thus? 

Why? 

The  conversation  of  the  white  buflfalo  himself 

Is  why  I  speak  thus. 

Why  is  it  that  I  speak  thus? 

Why  is  it  that  I  speak  thus?  " 

The  third  time  they  were  to  dance,  "Now  after  we  dance  this  time, 
then  we  shall  eat  heartily,"  they  were  told.  They  gave  the  dance 
songs. 

We  shake  the  mane  of  this  huge  buffalo; 
We  shake  the  mane  of  this  huge  buffalo; 
We  shake  the  mane  of  this  huge  buffalo; 
Here,  on  this  earth  of  ours 
We  shake  the  mane  of  this  huge  buffalo." 

<o  The  sense  is:  "Why  is  it  that  I  speak?  It  is  because  the  white  buffalo  blessed  me."  The  word 'oma'- 
jK^o'mi stands  for  umaiieto'mi,  an  old-fashioned  word  for  ukA' nau-ln'^''  in  this  sense.  Ordinarily  it  would 
mean  "his  mystic  power."    Of  course  anal>"tically  umaneto'  mi  means  "his  mystic  power." 

*i  When  the  white  buffalo  was  about  to  bestow  his  blessing,  his  mane  was  shaking. 


108  ORIGIN    OF    THE    WHITE    BUFFALO   DANCE.  [ETH.  ANN.  40. 

MA'niya'  'a'ciga'sai'yani+,  mA'niya'  'a'ciga'sai'yani; 
MA'niya'  "a'ciga'sai'yani,  mA'niya'  'a'ciga'sai'yani; 
MA'niya'  'a'ciga'sai'yani,  mA'niya'  "a'ciga'sai'yani; 
MA'niya'  'a'ciga'sai'yani,  mA'niya'  'a"ciga"sai'yani. 

5  Pyawa'  ne'"liumagA,  pyawa'  ne'"kumagA; 

Pyawa'  ne'"liumagA,  pyawa'  ne"liumagA; 

Ke''tcik6'pi<'tci  wapineno'swa; 

Pyawa'  ne"liumagA,  pyawa'ne"kumagA; 

Pyawa'  ne"kumagA,  pyawa'  ne"kumagA; 
10  Pyawa'  ne"kumagA,  pyawa'  ne''kumagA. 

Ina4-  wina+  neno+"swa+  wi+na;*^ 

Ina+  win  a'  neno"swa  wina; 

Ina  winA  neno"swa  wi'na; 

Ina  WinA  neno'  'swa  wi+na; 
15  Ina+  wina+  neno+'swa+  wi+na; 

W4pi'neno"swa  wina; 

W3.pi'ko'pi<'tcineno'+'swa; 

Ina+  wina+  nen5+'swa4-  wi+na; 

Ina  wina+  neno"swa+  wi+na; 
20  Ina  wina+  neno  +  "swa+  wi+na. 

I'ni  ne'se'nw  a'kl'cmi'mini'^tc'".  O'nip'',  "Na"i',  mAmi'ci"etig''^', 
nawA<'tciwI"senig5'.  Me'ce'megu  ki'wawa'pAtapwA  wi'ml^'tciyag''''''", 
me'ce'meg'"'',''  'a"uie''tci  mAmI''ci'Ag'''".  A'wi'se'niwa'^tc''.  O'ni 
ki'ci-wl"se'niwa''tc'',    "Na'i',    wapina'i'siga"igag''"',''     a'i'neme'^tc''. 

25 Ki'ci'megutcagi'siga'i'giiwe'^tc'' :  "Na'i',  ma'netowA  nemAmato'ma- 
pen°'^'.  MA'ni''tca"  a'cinAtotAma'wAge''tc'',  kenwa''ci  wi'me'to- 
'saneni'wiyag'"'',  I'n  a'i'nAge^'tc''.  MAiiA"'tca'  A'ckuta'na'siwA 
nA'cawai'ye  kf  ciwapa^'tci'motug  a'cinAtota"sAge''tc'".  Wi'nA  nekl- 
"ci'a''tcimo''apenA  wI'a''tcimwi'tawi'yAme''tc''.    Ini'^tca''!  wi'u'^tciwi- 

30 'se'niyag"'"''" ;  wi'seni'g''"'!"  a"ini''tc''.  Inipi'meg'^"',  "Wi'se'niwi- 
nAgA'monAni  m'ai'yoyAg'"'"'",''  a"mi''tc'".     A'wapina'gani''tc'': 

WApAtamami'gu  wi"i'"cina'gwi"a'ge  nino  neno'so'gi  wi'i'cinagwi'a'ge; 
WApAtamawi'gu  wi'i"cina'gwi'a'ge  nino  neno'so'gi  wi'i'cinagwi'a'ge; 
WApAtamawi'gu  wi'i''cina'gwi'a'ge  neno'so'gi; 
35  WApAtamawi'gu  wi'i"cina'gwi'a'ge  neno'so'gi; 

WApAtamawi'gu  wi'i''cina'gwi'a'ge  neno'so'gi. 

WApine'no'swi'  'o'sowanowi  nina; 
WApine'no'swi'  "o'sowanowi  nina; 
WApine'no'swi'  "o'sowanowi  nina; 
40  WApine'no'swi'  "o'sowanowi  nina; 

WApine'no'swi'  "o'sowanowi  nina; 
WApine'no'swi'  'o'sowanowi  nina; 
WApine'no'swi'  'o'sowanowi  nina. 

Kiwinana"inago"siyani  ni'na  wi'se'niyani; 
45  Kiwinana"inago"siyani  ni'na  wi'se'niyani; 

Nina  kiwi'seniyanini  kiwinana"inago"siyani  nina; 
Kiwinana"inago"siyanini. 

'!  The  fifthline  is  taken  from  line  1. 

"  The  white  buffalo  when  oq  his  way  to  bestow  his  blessing  saj's,  "This  is  the  way  I  malse  my  feet  go." 
MA'niya'  is  foT  mA^n'^rt  i' . 
*^  Said  by  the  one  blessed. 
*>  "It  is  the  white  buffalo  who  has  blessed  me"  is  the  meaning. 


MICUELSON.I  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  109 

This  is  the  way  I  make  my  feet  go,  tliis  is  the  way  I  make  my  feet  go; 
This  is  the  way  I  make  my  feet  go,  this  is  tlie  way  I  make  m}-  feet  go ; 
This  is  the  way  I  make  my  feet  go,  this  is  the  way  I  make  my  feet  go; 
This  is  tlie  way  I  make  my  feet  go,  this  is  the  way  I  make  my  feet  go.*' 

He  came  whom  I  answered,  he  came  whom  I  answered; 

He  came  whom  I  answered,  he  came  whom  I  answered  (namely;, 

The  huge  wliite  buffalo; 

He  came  whom  I  answered,  he  came  whom  I  answered; 

He  came  whom  I  answered,  he  came  whom  I  answered; 

He  came  whom  I  answered,  he  came  whom  I  answered." 

It  is  he,  the  buffalo,  it  is  he; 
It  is  he,  the  buffalo,  it  is  he; 
It  is  he,  the  buft'alo,  it  is  he; 
It  is  he,  the  buffalo,  it  is  he; 
It  is  he,  the  buffalo,  it  is  he; 
The  wliite  buffalo,  it  is  he; 
The  white  buffalo,  it  is  he; 
It  is  he,  the  buffalo,  it  is  he; 
It  is  he,  the  buffalo,  it  is  he; 
It  is  he,  the  buffalo,  it  is  he.*^ 

Then  they  had  danced  three  times.  And  then  it  is  said,  ''Now, 
ceremonial  attendants,  stop  and  eat.  You  will  each  see  just  what 
you  want  to  eat,  anything,"  the  ceremonial  attendants  were  told. 
They  ate.  Then  after  eating,  "Now,  commence  serving  (the  food)," 
they  were  told.  After  all  was  served  (he  said) :  "Now,  we  are  wor- 
shipping the  manitou.  This  is  what  we  pray  to  him  for,  that  we  may 
live  a  long  time,  that  is  what  we  say  to  him.  The  Spirit  of  the  Fire 
must  have  long  before  commenced  speaking  of  what  we  pray  to  him 
for.  We  have  told  him  to  explain  it  for  us.  That  is  why  you  are  to 
eat;  eat!"  he  said.  Then  at  once,  it  is  said,  "We  shall  use  the 
eating-songs,"  he  said  to  them.     He  began  singing: 

Look  at  the  way  I  shall  make  them  look,  how  I  shall  make  the  buffaloes 

look; 
Look  at  the  way  I  shall  make  them  look,  how  I  shall  make  the  buffaloes 

look; 
Look  at  the  way  I  shall  make  the  buffaloes  look; 
Look  at  the  way  I  shall  make  them  look, 
Look  at  the  way  I  shall  make  them  look.*" 

I  am  the  white  buffalo's  tail; 
I  am  the  white  buffalo's  tail; 
I  am  the  white  buffalo's  tail; 
I  am  the  white  buffalo's  tail; 
I  am  the  white  buffalo's  tail; 
I  am  the  white  buffalo's  tail; 
I  am  the  white  buffalo's  tail.'" 

I  go  about  looking  well  when  I  eat; 

I  go  about  looking  well  when  I  eat; 

When  I  (graze)  around  and  eat,  I  go  aoout  looking  well; 

When  I  eat,  I  go  about  looking  well.'" 

<«  The  white  huHalo  is  telling  the  Indian, "  Looli  and  see  how  I  shall  diess  them."    The  Indian  thenlooks 
at  the  different  buffaloes. 
*^  The  tail  is  in  the  sacred  pack. 
<8  The  one  blessed  prepared  a  meal  for  the  white  buffalo,  the  latter  is  saying  this  song. 


110  ORIGIN    OF   THE    WHITE   BUFFALO   DANCE.  [eth.  ann.  40. 

WAni<'tcI+kAni+  neno'swe  +  ; 

WAni''tci+kAm+  neno'swe  +  ; 

WAni''t-cI+kAnI+  neno'swe  +  ; 

WAni''tcIkAneni'i  +  na; 
5  WAni''tcI  +  kAni+  neno'swe  +  ; 

WAni''tei  +  kAni+  neno'swe  +  J 

WAni<'tcIkAneni'i  +  na; 

Maiyo  +  'iwa'wl  neno'swe  + ; 

Maij'6+  'Iwa'wl  neno'swe +  ; 
10  WAni''tci+kAnI+  neno'swe +  ! 

WAni<'tcikAneni'I +na; 

WAni''tci  +  kAnr+  neno'swe  +  ; 

WAni"'tcI+kAni+  neno'swe +  ; 

WAni<'tei+kAm+  neno'swe +  ; 
15  WAni<'tcikAneni'i+na. 

Krci"senya"ena'ni  ni'no,  ki'ci'senya"ena'ni  ni'no;  ™ 
Ki'ci'senya"ena'ni  ni'no,  ki'ci'senya"ena'ni  ni'no; 
MAni+  manota+negl  'a'tA'ci  +  ki'cI  +  'senyanena'ni  mn6  +  ; 
Krci'senya"ena'ni  ni'no,  krei'senya"ena'ni  ni'no; 
20  Ki'ci'senya'enanini,  ki'ci'senya'enanini. 

Maneto'wiwi  nlyawl,  maneto'wiwi  nlyawl; 
Maneto'wiwi  nlyawl,  maneto'wiwi  niyawi; 
Maneto'wiwi  niyawi; 

Y6+  in  All'  'a'kiye+  wi'seni+ta'wAgi  nino  +  ; 
25  Maneto'wiwi  niyawi,  maneto'wiwi  niyawi; 

Maneto'wiwi  niyawi,  maneto'wiwi  niyawi; 
Maneto'wiwi  niyawi. 

"Oni,     "Mame''tcina'"i    wi'ni'miyag'"''*'';     ka'kAmi''tca"megu   ni'- 
mig''"",''  a'i'neme'^tci  wi'nimi'ni'^tci'''.    "Ki'ke'tcinimrka'wipen"^",'' 
30a'i'neme<'tc''. 

Wi'I+wdge; 

Wl'I+wage  i'wage  wi  +  na',  wi'i+wage,  wi'i+wage  I'wdge; 

Wl'i+wage  i'wage; 

Wi'i+wage  i'wage  i'wage  I'wage  i'w&ge; 
35  Wi'i+wage  wi'i+wige  i'wdge; 

Wi'i+wage  i'wage; 

WApi'nano'sogi; 

Wi'i+wage  I'wage  wi+na^,  wi'i  +  w.age,  wi'i+wage  i'wdge; 

Wi'i+wage  i'wage; 
40  Wl'I+wage  I'wage  i'wage  i'wage  I'wage; 

Wi'i+wage  wi'i+wage  i'w&ge; 

Wi'i+wage  i'wage; 

Wi'i+wage  I'wage  i'wage  i'wige  i'wage. 

*^  It  was  impossible  to  obtain  the  entire  esoteric  meaning  of  this  song.  "Weeping,  weeping"  refers  to 
the  enemy;  they  will  be  fought  and  then  will  wail.  Maiyo+'iwd'wi  is  a  grammatical  anomaly:  wAni- 
<'tcikAnini'i+na  is  for  wAnVkakATt"'' .    Other  variations  require  no  remarks. 

^'^  The  last  line  is  restored  from  the  song  as  written  in  the  syllabajy. 

SI  The  one  blessed  has  killed  many  enemies,  and  is  addressing  the  white  buffalo.  "  I  have  killed  many 
enemies  for  you"  is  the  hidden  meaning  of "  I  have  given  you  a  feast." 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO   DANCE.  HI 

You  should  forget,  buffalo; 

You  should  forget,  buffalo; 

You  should  forget,  buffalo; 

You  should  forget; 

You  should  forget,  buffalo; 

You  should  forget,  buffalo; 

You  should  forget; 

Weeping  buffalo; 

Weeping  buffalo; 

You  should  forget,  buffalo; 

You  should  forget; 

You  should  forget,  buffalo; 

You  should  forget,  buffalo; 

You  should  forget,  buffalo; 

You  should  forget." 

I  have  given  j'ou  a  feast,  I  have  given  you  a  feast; 
I  have  given  j'ou  a  feast,  I  have  given  you  a  feast; 
Here  is  the  mouth  is  where  I  fed  you; 
I  have  given  you  a  feast,  I  have  given  you  a  feast; 
I  have  given  j'ou  a  feast,  I  have  given  you  a  feast.*' 

My  body  has  the  nature  of  a  manitou,  my  body  has  the  nature  of  a 

manitou ; 
M}'  body  has  the  nature  of  a  manitou,  my  body  has  the  nature  of  a 

manitou; 
My  body  has  the  nature  of  a  manitou; 
Here  on  this  earth,  I  make  a  feast  for  him; 
My  body  has  the  nature  of  a  manitou,  my  body  has  the  nature  of  a 

manitou; 
My  body  has  the  nature  of  a  manitou,  my  body  has  the  nature  of  a 

manitou; 
My  body  has  the  nature  of  a  manitou.*^ 

Then,  "We  shall  dance  for  the  last  time;  so  dance  from  the  start," 
those  who  were  to  dance  were  told.  "You  are  to  dance  heartily  for 
us,"  they  were  told. 

They  will  say; 

They  will  say,  thej'  will  saj-,  they  will  say; 

They  will  sa\'; 

They  will  say; 

They  will  say,  they  will  say; 

They  will  say; 

The  white  buffaloes; 

They  will  say,  they  will  say,  they  wiU  say; 

They  will  say; 

They  will  say; 

They  will  say,  they  will  say; 

They  will  say; 

They  will  say.*^ 

^2  The  one  blessed  tells  the  slain  enemy  that  killing  the  foe  is  the  same  as  feeding  the  white  buffalo.  It 
may  be  remarked  that  grammatically  line  4  is  a  puzzle.    Nino  for  nfrt"-*'  is  not  as  common  as  nind. 

^3  One  of  the  herd  to  which  the  white  buffalo  belongs  says  this.  Th3  meaning  is  that  the  Indians  will 
derive  benefit  from  the  sacred  pack.  The  words  of  the  song  remind  us  of  those  of  song  3,  page  104.  W'e 
have  variations  of  icViwAg^^'  and  possibly  'iwAg'^<'.  Disregarding  the  first  line,  and  the  line  "The  white 
boffaloes,"  the  metrical  scheme  is  -abcde-abcdec.    It  is  impossible  to  bring  this  out  in  a  translation. 


112  ORIGIlSr    OF    THE   WHITE   BUFFAliO   DANCE.  [eth.  ann.  40. 

MAni  wato'wa'yani; 
Maih  wato'wa'yani; 
MaiiI  wato'wa'yani  nina; 
MAni  wato'wa'j'iini; 
5  MAni  wato'wa'yani  nIna; 

Ma'ni'I  neno'so'  +gi  "uta'klmwawl; 
MAni  wato'wa'3'ani; 
Mahi  wato'wa'yani  nina; 
MAni  wato'wa'yani  nina; 
10  MAni  wato'wa'yani; 

MAni  wato'wa'yani  nino. 

Kitciganowatanawl, 

WApin6"ina'wi; 

Kitciganowatanawl; 
15  Wapineno'so"a+nawi  kitciganowatanawl; 

Wapineno'so''a  +nawi  kitciganowatanawl; 

Wapineno'so"a+nawi  kitciganowatanawl; 

Kitciganowatanawl; 

Wapineno'so"a+nawi  kitciganowatanawl; 
20  Wapineno'so"a+nawi  kitciganowatanawl. 

Nina  ke'ke'kenii'mene; 
Nina  ke'ke'kenii'mene; 
Nlna+  wa'pineno'so'a+  'a'i'clgi  ninA; 
Nina  ke'ke'kena'mene; 
25  Nina  ke'ke'kena'mene; 

Nlna+  wa'pineno'so'a+  'a'i'clgi  ninA; 
Nina  ke'ke'kena'mene; 
Nina  ke'ke'kena'mene; 
Nina. 

30  A'ki  nina'  ni'ke'tcinimita  'inA; 

A'ki  nina'  ni'ke'tcinimita  'i'nA; 

A'ki  nina'  ni'ke'tcinimita  'i'nA; 

A'ki  nina'  ni'ke'tcinimita  'i'nA; 

"A'cki  nina+  ni'ke'tcinimita'  "inA; 
35  'A'cki  nina+  ni'ke'tcinim,ita'  'inA; 

'A'cki  mna+  ni'ke'tcinimita'  "InA. 

Ko'kwanepapemigo'o  ni'kanetl'; 
Ko'kwanepapemigu  ni'kaneti; 
Ko'kwanepapemigu  ni'kaneti'; 
40  Ko'kwanepapemigu  ni'kaneti'; 

Ko'kwanepapemigu  ni'kaneti'; 
Ko'kwanepapemigu  ni'kaneti'; 
Ko'kwanepapemigu  ni'kaneti' ; 
Ko'kwanepapemigu  ni'kanetige'  +. 

'*  The  meaning  of  the  song  is:  "I  talce  this  land  where  the  buffaloes  are  so  that  the  enemy  can  not  get 
them."    The  song  is  by  the  one  blessed. 

^^  The  one  blessed  is  told  in  a  dream  to  look  for  the  one  who  is  to  bless  him.  The  above  translation 
assmnes  that  -ndwiis  merely  for  padding,  as  -ndwi  in  another  song.  The  interpreter  takes  it  as  a  verb, 
''see  him,"  which  it  might  be,  though  not  plausibly.    In  any  case  the  metrical  scheme  is  1X1222122. 


MiCHELsnN.]  ORIGIN   OF   THE   WHITE  BUFFALO  DANCE.  113 

I  take  this; 

I  take  this; 

I  take  this,  I  do; 

I  take  this; 

I  take  this,  I  do; 

Tliis  land  of  the  buffaloes;  ' 

I  take  this; 

I  take  this,  I  do; 

I  take  this,  I  do; 

I  take  tliis; 

I  take  this,  I  do.*' 

The  one  Iiolding  his  tail  up, 

Look  at  Iiim; 

The  one  holding  his  tail  up; 

The  little  white  buffalo  holding  its  tail  up; 

The  little  white  buffalo  holding  its  tail  up; 

The  little  white  buffalo  holding  its  tail  up; 

The  one  holding  his  tail  up; 

The  little  white  buffalo  holding  its  tail  up; 

The  little  white  buffalo  holding  its  tail  up.^ 

I  know  you; 

I  know  you; 

I  am  called  "the  little  white  buffalo"; 

I  know  you; 

I  know  you; 

I  am  called  "the  little  white  buffalo"; 

I  know  you; 

I  know  you; 

J  56 

I  shall  dance  vigorously  on  the  earth,  there; 
I  shall  dance  vigorously  on  the  earth,  there; 
I  shall  dance  vigorously  on  the  earth,  there; 
I  shall  dance  vigorously  on  the  earth,  there; 
I  shall  dance  vigorously  for  the  first  time  there; 
I  shall  dance  vigorously  for  the  first  time  there; 
I  shall  dance  vigorously  for  the  first  time  there." 

Look  at  me  all  around,  m3'  friends; 
Look  at  me  all  around,  my  friends; 
Look  at  me  all  around,  mj-  friends; 
Look  at  me  all  arovuid,  my  friends; 
Look  at  me  all  around,  my  friends; 
Look  at  me  all  around,  my  friends; 
Look  at  me  all  around,  my  friends; 
Look  at  me  all  around,  my  friends.*' 

88  The  white  buffalo  is  speaking  to  the  Indian. 

8^  Said  by  the  Indian  after  being  blessed.  "This  is  the  first  time  I  shall  dance  vigorously  after  being 
blessed"  is  the  meaning.  He  points  to  the  earth  and  says,  "  There."  The  above  translation  is  based  on 
the  paraphrase  of  the  informant,  but  if  correct,  grammatical  anomalies  are  present. 

8s  The  one  blessed  is  saying  this  to  the  people;  nt'kdneti'  is  for  ni'Mnetig'"'. 


114  OEIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [ETH.  ANN.  40. 

Nenowi'  +ka'wra'wagi,  nenowl'  +ka'wra'wagl; 
Nenowl'  +ka'wl'a'wagi,  nenowi'  +ka'wra'wagi; 
Nenowi'  +ka'wl'a'wagi,  nenowi'  +ka'wl'a'wagi; 
Nenowi' +ka'\vl'a'wagi,  nenowi' +ka'wi'a'wagi; 
Nenowi' +ka'wi'a'wagi,  nenowi' +ka.'wi'a'wagi; 
Nenowi'  +ka'wi'a'wagi. 

Ini'  nyawenw  a"ki'cini'mini<'tc'".  O'nip  a'a'^tci'moe''tc'':  "Ma'dI 
mi"cami  ki'ke"kin6's  a'ci'nagwA'k''.  Kegime''s  ini'megu  wi'i'ci'- 
nagwA'k'".      O'ni    ma'A'ni    nAgAmo'na'Ani    kekrci'meguke"kino"s 

10a''ci'seg'''".  Ka'tA  WAni''ka'kAn  Iiii'meg  a'kl'ci'megu'uke'ki'nawapi- 
'eneg''''.  A"ce  ki'nA  keke"kinawapi'"eg6pi  wi'i'ci'i'ci'tci'gayAn"''. 
Keml'negop'".  Ini''tca"megu  wrAnemi"i"ci"ci"tci'gayAn°'".  A'gwi 
negu'ta'i  wI'pe'kini'i'ci'tciga'yAnin"''.  A'penii'^tci'megu  niA'ni 
wi'Anemi'i"ci'tci'gayAn°''.    Iniga"megu  'i'ci'nyawenwi  wi'nimi'wA'- 

15'AmAni  negu'ti  wa''sayaw""',  a'gwi  'awA'sI'ma''',  ini'megu'u. 
MAni'megu'  ana'piyAn  ini'meg  a'wi'i'ca'wiyAn"''. 

"Me'cena'iyo  winA'meg  awA'si'ma'i  wi'A'pi'tcike'kanetAmowi'- 
ta'awu'wlya''^'.  A'g'"^'',  kl'nAku'^tc  aiyo"  niAiii  ketA'cike'kinawripi'- 
'egogi  katemi'no'kig'^''.     MlnawapiyA'nega''',  agu'wiya'A  wi'nii'wA- 

20''tcin°'".  A'ce'megu  wI'wI'cigike"kino'"soyAn  ana'neme'k  i'ni  wa'''tc 
ina'pi'e'k''.  Ne'ci'kAga'"megu  wI'nA  kinwa'w  aiy6"i  ke'tawip'^'^'. 
Agwiga'"i ke'te'n  u'wiyii'  aiyo''  a'wi'^tcin"''.  IniyagA'megu  me'teno" 
Apikiwipitiga'wAgwig  ini'gi  ka'kino"A'm5'kig''''.  A'ce'megu  wi'ke- 
'ka'nemA'^tc  a'cita"awa''tc  I'ni  wil'^tcimama'^tcigi'megu  wi'tAmo'ki 

25 me' to "'tc''.  I'ni  wa''^tcika'cke"tawA''tc  a'cina'gawa''tci  ke'tciniiwe'- 
megu,  nianetowinAgA'monAn  a/'mlne'k''.  KatA'^tca''i  wAnT'ka'"so- 
'kAn"''.  Wrwi'cigi'megunene'kina'wa'A''teikI'i''cit'a'e wi'^tci'soma'i'- 
yAnig"'". 

"Na'kA''^tci      maiyawi"soyAn°'',      I'ni      wrno'tAniAni      niA'n"''. 
SOCewa'n  a'gw  A''pena''tc'' :  me'ten6''mogu  krci'a'^tcimo'e'nagin'''',  I'ni 

wi'na'gwaiyAn"''.     Ka'tA  nAn6''ckwe  na'gwa'kAn"''.     O'ni  wi''tci- 

'so'mAtcigi    me'teno"megu    m6'ci"towat''',    i'ni    wfawA'towa'^tc''. 

MA'ni'i  kcml"camwaw   I'ni   wi'i'ca'wiyag'''^''',"    a"ine'*tc   a'ina"pA- 

'wa'^tc'". 
35     O'nip  a"to'ki'^tc''.    Kenil'^tci'megu 'a''t6'kl''tc''.    A'na'gwani'^tc''. 

A'tA'ci'a'kwa'ni^'tcini  wape'ckikAka'nwigA'cawA'nip''.  I'na'i 
tA'ci'a'kwa'niwAni  yo'w^".  Uwl'g  ii'wa'pAtAg  A'cA'cAwii'^tci'megu 
'a'cinagw^A'tenig'^''.  Uto'ckutami'ga'  a'A'tii'nige'e  wanAto'kA'meg 
a'mA'ci'cki'ki'winig''''.  A'pe'kwa'i'^tcini'ga'  a'tcagAne'tenig''''. 
40A'cA'kugwameg''''.  A'kl'cagu''tci'megu  kAka'n6'kwa''tc''.  Uke'tcl'- 
pi'eg  A'ki'gima'  a'aiyA''k6'kwa''tc''.  Cewa'n  utS'ckl'tagAn 
a'pwawi'megu  kago''i  'i'ci'genigi  mAni'meg''"".  'A'ci'nowi''tc 
a'wapa''ckanig  uwl'g''''. 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  115 

I  am  marching  them  out,  I  am  marching  them  out; 
I  am  marching  them  out,  I  am  marching  them  out; 
I  am  marching  them  out,  I  am  marching  them  out; 
I  am  marching  them  out,  I  am  marching  them  out; 
I  am  marching  them  out,  I  am  marching  them  out; 
I  am  marching  tliem  out.  *' 

Tliey  then  had  danced  four  times.  And  it  is  said  he  was  told: 
"You  learn  how  this  sacred  pack  looks.  All  of  them  will  look  just 
like  that.  And  you  have  learned  how  these  songs  are  sung.  Uo  not 
forget  them  as  you  have  indeed  been  made  to  learn  by  observation. 
You  alone  have  been  made  to  learn  by  observation  how  to  carry  it  on. 
You  are  given  it.  Verily  now  you  must  continue  to  practice  this. 
You  shall  not  do  it  differently  in  any  part.  You  must  always 
continue  to  do  this  way.  That  is,  you  shall  have  them  dance  four 
times  in  one  day,  not  any  more  than  this,  this  is  all.  What  you  have 
seen  is  what  you  will  do. 

"No  doubt  that  some  one  will  think  that  he  knows  more  about  it. 
No,  for  you  were  made  to  learn  by  observation  here  by  the  beings 
who  blessed  you.  If  you  look  closely,  you  will  not  see  anyone. 
Because  they  want  you  to  remember  very  securely  how  you  have 
been  thought  of  is  why  they  made  you  see  this.  You  are  the  only 
ones  here.  It  is  true  that  no  one  else  is  here.  The  beings  whom  we 
have  visited  in  going  around  are  the  ones  who  have  been  teaching  it 
to  you.  Because  they  simply  want  you  to  know  them  is  why  they 
have  truly  instructed  you.  That  is  why  you  heard  in  person  how 
they  sang,  and  why  they  have  given  you  the  manitou-songs.  So  do 
not  pretend  to  forget  them.  You  are  to  think  how  you  may  make 
an  impression  on  those  named  after  (the  same  animal)  as  you  [i.  e., 
those  of  your  gens]. 

"Moreover,  when  you  lead  a  war  party,  then  you  must  carry  this 
on  your  back.  But  not  all  the  time:  only  after  they  have  told  you, 
you  can  go.  Do  not  go  aimlessly.  And  your  fellow-clansmen  °"  may 
carry  it  only  when  they  have  a  vision  of  it.  This  is  the  way  you 
must  do  with  your  sacred  pack  here,"  he  was  told  in  his  dream. 

Then  it  is  said  he  woke  up.  He  woke  up  slowly.  Tlien  the  other 
departed. 

It  is  said  at  this  place  a  white  grizzly  bear  was  very  furious.  For- 
merly it  had  been  furious  there.  He  looked  at  his  dwelling  and  it 
looked  as  if  it  had  been  a  long  time  ago.  There  was  grass  growing 
nonchalantly  where  his  fire  had  been.  And  his  pillows  had  all  rotted 
out.  He  felt  weak  from  sleeping.  He  had  very  long  hair.  His  hair 
was  as  long  as  just  below  his  waist.  But  his  clothing  was  not  in  any 
way  like  this.     Just  as  he  went  out  his  dwelling  crumbled  down. 

'•  This  is  the  last  song.    The  white  buSalo  says  this  to  the  other  buffaloes,  and  the  one  blessed  says 
the  same, 
c"  A  convenient  translation,  even  if  not  strictly  accurate.    The  Foxes  are  organized  in  gentes,  not  clans. 


116  OEIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [ETH.  ANN.  40. 

A"nagwa''tc    a'uwi'giwa'^tc'".      A'pe'kinma^'A'tenigi'megu    ki'- 

'cagu''tc''.      Agwi'meg   I'niy    a'cinagwAteni'ge''''.      "A'pwawi'megu- 

pepya'wi'cinagwA'tenig'^''.        AVa'pu'siftc''.         lya'i     pya'ya''tc 

a'uwi'giwa'^tc'",     WAni'naw     a"A'"tanigi     wigi'yapyan"''.       A'gwip 

Sa'ci'se'nige'  i'ci'se'nigin"''. 

O'nipi  negu't  a'pi'tiga'^tc  a'pya**tcipe'kwAna'pmi''tc  i'"kwawAn°''. 
A'ck^V^tci'megu  "awapA'megu'^tc'".  A"ke'tciwapA'megu''tci  me'^tci'- 
meg''"'.     Ugi'g  a'ina'nemii'^tc''. 

O'nip    a'kAno'negu'^tc'':    "Me'to'''tci'ckwe!    niA'nA    negwi"s*V' 
10a"ini''tc'',     "'ugwi'semenA'gaiyo,"  a"igu''tc''. 

"Ke'nemap'V'    a''ina''tc''.     "Ni'nani  ne'gyA   kiitawi'i'cma'gu'si- 
''tci  kek.vtawi'i'cina'gu's'V'  a"ma''tc''. 
A'mamA'kAtawAnowa'pini''tc'',  a'mA'kAta'wini'^tc'". 
O'nip'",    "MA'ni   pya'^tci'ca'wiyan"''.    Wi^'tca'wiwAg  A'cawaiye'- 
15megu    ne'po'Iw"*^',    inA<'tci'kago"    a'ke'ka'netAg*"'',    I'ni    wa^'tcine'- 
'segwi^'tc   A'pe'nawen"''.    Iniga'"ma'A'ni   wa'^tci'ina'gwAteg   otawe- 
niwlgi'yapyan"'',  ma'n  a'tcagi'nawa''tci  me'to'sane'niwAg'''"." 

"O'    wa'na'ini,    'o'    nl'nAga'i    mA'n    a'ca'wiyan"''.     I'da    no"s 

a'nAt*'.     NinA'^tca"      a'nepo''ite'e      wa"'tci      tape''siyani      n5''sA 

20mA''tci"kago'      a'ke'kii'netAg''''.     'Ka'tA     nA"kniiAmawi'yagAn°''/ 

kete'ne       yo'w"''='.      Nemi'catanemu"'tca'       i'n       a'cawi'wAnan"'', 

pwawiki'cinA'kunAinawa'wAtan°''." 

"Ya',  'wii'nA!    Negwi''s  I'n  a"pya''tc'".    Agwi'*tca'"megu  nAna"ci 

nA'kunAma'wAgini       yo'w"''''.      A'cimiyAni'meg''"',       negwi'"'',    i'n 

25a'ca'wiyan'''".     A'cega'wi'nA    wa'^tcimA'kata'wIyan'^'",    a'uwi'giyAn 

a"tA"ca'kwa^tci      kAka'nwikA'caw''*".      'Ne"se'g5tuge      negwi''s*",' 

a'cita'"ayan''''.     I'ni     wa/^tcimA'kAta'wiyan"''.     Mane'nwi     ku''*tc 

ite'p   i''a\VAgi   ne'niwAg''''.    Agwi'megu   wata'wi  ■wrpyanu'tAmo'ki 

ki'g""'".    A'pe'poniga'pe'e    wanAt'o'kA'meg    A'kwi'tAgone'    cegi'ce'- 

SOgi'cin™'^'.      Mo'tci'meg      a'sl'sl'sike'si'yanig'^'',       wanAto'kA'megu'u 

'Api'Apiwa'pe'e'    sa'gi''tc''.     Na'kA'^^tc   a'pena'winig   a'ke'tciwi'cA'- 

tanig'''',   wanAto'kA'megape'    Api'Api'w'*'^'.    Keki'cime'guyowenepo- 

waneme'nepen"'*^'.     Cl!     Wa'nA'^tci"i!     Aiyo"i     ketu'^tcina'wun""". 

CepawI''tA  na''i  "a'gwi  yatu'ge  nawA'te'^V'  a'"ina''tc  u'gwi'sAn"'". 

35     "Agwi'^tca"meg     u'wiyii'A     na'wAgin"''.     MAniga"meg     a'cino'- 

wiyan  i'n  a'wapa'cka'g  i'niye  ni'g'''".    WanAto'kAga'"mcgu  mA'ci- 

"cki"kiwlwi    ni'g''''.     Neto'ckuta'migii'    a" a" tag    agwi'megu    pA'ci 

wi'a'wagig'''',   iiyigi'megu  mA'ci''cki''kiwiw"'".    I'n  a"cikeg''''. 

"Iniku''^tci     wa^'tcinepowane'menage     na"kA''*tc     ane't     a'ino'- 

40wawa''tc'':     '  InAma'i'nanA     kegwi"saiy6w"''",     a'ku''kigi"'tc'','     i'n 

a'Anemi'ci'sa'gimig''''.     Ne'sa'sagimego'pi    y5.     Mi''ckutAge    mA'n 

a"wa'ci'"oyan°'',     agwi'megu     kago"     i'cimo'ci'e'naniniga'i.     A'tA- 

'swiki'ci'cino'i'yanin"'',      'A'cawigwa'ni'ckwe      negwi''s*V      a'cita- 

'ayana'pe'"",    iniga'"megu    mo'tca'pe'    a'mai'ySyani    nene'kaneme'- 

45nanui'''".     IniyA'ga'i  ko''sA  na"ina''i,  'kAkanwigA'ca'wApi  nawap'",' 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BLTFFALO    DANCE.  117 

He  went  away  to  where  they  lived.  It  looked  very  differently. 
The  previous  (dwelling)  did  not  look  so.  It  did  not  look  the  least  bit 
as  before.  He  walked  on.  When  he  arrived  yonder  where  they 
lived,  the  wickiups  were  everywhere.  It  is  said  they  were  not  set 
as  they  were  before. 

Tlicn  it  is  said  he  entered  one:  a  woman  was  sitting  with  her  back 
toward  him.  Later  on  indeed  she  looked  at  him.  She  looked  at 
him  very  hard.     It  seemed  to  him  as  if  it  was  his  mother. 

Tlicn  it  is  said  he  was  addressed:  "'Wliy!  this  looks  just  like  my 
son,"  she  said.     "You  might  be  my  son,"  he  was  told. 

"I  don't  know,"  he  told  her.  "You  look  almost  the  way  my 
mother  looks,"  he  said  to  her. 

She  sat  there  with  blackened  cheeks,  for  she  was  fasting. 

Then  it  is  said,  "This  is  what  happened  to  me  in  the  past.  The 
one  I  was  living  with,  died  long  time  ago,  because  he  had  a  knowledge 
of  some  evil  thing,  that  was  why  a  disease  killed  him.  That  is  why 
these  town-lodges  look  so,  because  many  people  died,"  (she  said). 

"O,  yes,  and  this  is  what  happened  to  me.  It  is  my  father  to 
whom  3'ou  refer.  I  am  glad  that  he  died,  because  my  father  had 
knowledge  of  an  evil  thing.  'Do  not  accept  it  from  him,'  I  formerly 
told  you.  So  I  am  very  proud  of  whatever  you  may  have  done, 
(provided)  you  have  not  taken  it  from  him,"  (he  said). 

"O,  gracious!  My  son  has  now  come.  I  did  not  ever  accept  it 
from  him.  Just  what  you  told  me,  my  son,  was  what  I  did.  The 
reason  I  am  fasting  is  because  the  grizzly  bear  is  furious  where  you 
live.  'My  son  must  have  been  killed'  is  what  I  thought.  That  is 
why  I  am  fasting.  Many  times  men  went  over  there.  But  they  were 
far  from  reaching  your  dwelling.  In  winter  time,  it  would  be  lying 
unconcernedly  on  the  snow.  Even  when  it  was  extremely  cold,  it 
would  be  sitting  outside  imconcernedly  all  the  time.  And  in  summer 
time  when  it  was  very  hot,  it  sat  unconcernedly  all  the  time.  We  had 
already  thought  you  dead.  I  declare!  Behold!  I  saw  you  right 
here.  It  is  a  good  thing  that  you  chanced  not  to  see  it  (the  bear)," 
she  said  to  her  son. 

"I  did  not  see  anyone.  Just  as  I  went  out,  that  wickiup  of  mine 
crmnbled  over.  And  there  was  grass  all  about  my  dwelling.  Where 
my  fu'e  was,  there  was  no  sign  of  it,  there  was  also  grass  in  it.  That's 
how  it  is." 

"That  was  the  reason  we  thought  you  were  dead  and  why  some 
said:  'That  was  your  son  formerly,  he  has  changed  to  it  (the  grizzly 
bear) ,'  that  is  how  I  have  been  continually  frightened  by  their  words. 
For  I  have  been  constantly  frightened  by  their  words.  Unfortu- 
nately, when  I  painted  myself  (i.  e.,  blackened  my  face),  I  in  no  way 
had  a  vision  of  you.  Every  time  I  lay  down,  '  I  wonder  how  my  son 
is,'  I  would  think,  and  I  would  even  weep  when  I  thought  of  you. 


118  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ann.  40. 

"a'i'yowe'^tc'',  ini'megu,  'Na"i',  nrnAtawina'g\vA  me'ce'megu 
'a'tA'pena,"i'wanan°'',  I'ni  w'i'kiwagwA''soyan°'V  i'wape'^".  'Mo'- 
'tci  'wii'nA  nrna"s^',  mama'*tcigiku''tci'meg  i'ni  nIna'nA  wi"ne- 
'ci'^tc'','  i'wS-pe'"".  "O'ni  na"ina'  a'kwAmA'tAg'^'', 'Neini'cata'nemu 
5'ini,'  S'l'^'tc''.  'Mama'^tcigi'meg  i'ni  wi'nepo''iyan°'','  i'n  a"i- 
"ci'^tc'',  'wi'pwawine'ci'^tci  negwi"s*','  iwA""*^'.  'Wi'nA  negwi''s*', 
'a'gwi  ne'ckina'wAgin"'' ;  wi'nA  nene"ckinag\vA  negwi'"s'*";  ki'ki- 
"ki'^tca"megu  ni'nA  nete'panaw"^-*".  Mo'tci'mcgu  negwi''s'*',  'I'ni 
TO'papAgA'menan"'','     "i"cit^",    "Au','    'i'ciyaga'A'meg''"'.     Mo'ki'- 

lO'tawite  na'kA'^'tc'",  awi'tA  wi'ne'sAg  inanemi'yaga''^'.  Netepana'- 
WA^'tca",'    'iwa'pe'e   yo'w'^'''.    I'ni,"    "^'i'^'tc'". 

"'O'  'wa'nA'ini.  Ini'^tca"  a'ki'cimenwino'tonan°'','Ana'"^",  cewa'n 
i'ni  wi'A'ci'gayAg'''"*';  ku'''tci  wi'kenotawa''toyAgwe  ki'genan"'', 
pepe'tci'ma'''.     Aiy6''win     a'gwi     wi'napiga'yAgwin"'',"    a'"ina''tc 

ISugya'n"'". 

O'n  a'wapi'A"ciga''tc''.    Ugya'n  a'A'semi''egu''tc''. 
A'wawene'si''tci'ga"      a'nawanineni''a'i'^tc'",      a'ki'cagu^'tci'megu- 
wawe'ne'si'^tc''. 

"O'n     a"nagwa'^tci     ki'ci'gawa'^tc'';     A'cega'"meg     ii'kiwi'ci'ca'- 

20wu"sa''tc''.  KAbo'tw  a'Api''Api''tc'",  me'ckwa'wa'kwan  a"nawa'*tc'". 
A"minawa'pAma''tci'  ci'!  pepigwa'ck^vi^tca'"''.  A'Ata'^penAg''''. 
"Ci',  mA'ni  na'tAman  a'Anwawa'"tAmeg'''V'  a'i'ci'ta'a'^tc''.  O'nip 
a''nagwa''tc'',  a'a'wAt5"^tciga''in"''.  "Aiyo'tci!  na'kA"'tci  me'cku- 
"pwa'gAnAn A'kwi'itc A'se'ny  a'A'pini'^tc''.  AtAma'gAna'kw a'miguni'- 

25winig''''.     'A'wa'pAma'^tc  a'ne'nawa'^tc''. 

"'Wa'nA,  mA'nA  wi'wi''^tci'Ag''*',"  a'ci'ta'a'^tc'',  a'wawene'ini- 
•■tci'ga'''.   A"Ata'"pena''tc''.    Ki"ki'cAta'pena''tc  a''nagwa''tc''. 

O'nip  a"ke'^tci''tc  a'ki'cka'ki'winig'''",  a''kwapi''tc'',  'a'tA- 
'ciwawa'se'tanig''''.     "Ci!      'waguna'"i      ni'kai'yatug      A'nigan"'"," 

30'a"ci'ta'a'^tc'".    A''nag\va'*tc    ite'p    ii'kegeni'i'^tci'meg''"',    a'nAtawi'- 

'  megunatAg''''.  Aiyaniwega'"meg  a'A'pi'tciwawa'se'tanig'^'".  Ke- 
'tcine'  pyaya^tc  aiyaniwe'megu  'a'A'pI'tapAta'ninig'''";  po'si'megu 
ke''tcin  a''pya''tc  a'poniwawa'se'tanig''''.  "Ci'!  "waguna''i  ni'kai'- 
yatug''"'?"   a'ci'ta'a<'tc''.    Ca''ck   a'mA'kAtawapAta'ninig''''.    'O'nip 

35a"nenAg  A'ci'*tcima''i  pya'ya''tc''.  A'seni'''tci'i!  a"ki'cagu**tci- 
megumA'kAtawapAta'ninig''''.  Iya"ip  a'"pya''tc''.  A'kwi'^tc  ii'nene- 
'cki''senigi  ml''cam"''.  Me'cena"ina  a'nAgi'gapa''tc'".  A'nawA- 
''tci'meguminawa'pAtAg''''.  "Ci,  mAniwa'yatuge  mo'ci''toyan°''," 
a'ci'ta'a'^tc''.      Ke'"tcin       ii'mawi'u'sa'pAtAg'^''.      Ini'meg      ini'ga' 

40a'A'pi'tcimA'kAta'wanig  A'se'n"''.  A'A'kwita'si'yota''tc''.  "O'n 
a'mAtAgwA'pit5''tc'".  AnapAtAgi'megu  "a'm6"ci"t6'*tc  a"i"pit6''tc''. 
Ki'cA'pito''tc    ini'megu    a'cinagwA'tenig'''".    "Ci'    "wa'nA,    mA'nini 


MiciiELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE,  119 

Wlien  it  was  said,  'A  grizzly  bear  has  been  seen,'  that  father  of  yours 
used  to  say  '  Now,  I  had  desire  to  go  somewhere  and  fall  down  where  I 
may  perish  miserably.  Because  there  is  no  chance  for  me  to  live, 
surely  it  is  going  to  kill  me,'  he  used  to  say.  Tlien  he  took  sick, '  I  am 
very  happy,'  he  said.  'Sm-ely  now  I  am  going  to  die,'  he  said  to  me, 
'so  that  m}^  son  will  not  kill  me,'  he  said.  'As  for  my  son,  I  do  not 
hate  him;  he,  my  son,  hates  me;  but  in  spite  of  it,  I  love  him  myself. 
Even  if  my  son  (said),  "I  shall  now  club  you  to  death,"  even  if  he 
said  that  to  me,  "iVll  right,"  I  would  tell  him  willingly.  Again,  if  he 
sprang  out  from  ambush  at  me,  I  should  not  think  of  killing  him.  I 
truly  love  him,'  he  used  to  say.     That  is  all,"  she  said. 

"O,  yes.  It  is  very  good  what  I  have  heard  from  you,  mother,  but 
we  must  now  build  (a  wickiup) ;  we  must  have  a  long  lodge  for  our 
dwelling,  and  it  must  be  away  from  here.  We  must  not  build  it  here 
in  the  same  spot,"  he  said  to  his  mother. 

Then  he  began  building.     He  was  helped  by  his  mother. 

He  was  very  handsome,  a  nice-looking  man,  in  fact  he  was  exceed- 
ingly beautiful. 

After  they  had  completed  (the  building),  he  went  away;  he  just 
walked  around  hunting.  Soon  while  he  was  sitting  down  for  some 
time,  he  saw  a  cedar.  "When  he  looked  closely  at  it,  lo!  it  was  a  flute. 
He  picked  it  up.  "Well,  I  saw  this  when  it  was  being  soimded,"  he 
thought.  Then  he  went  away,  taking  it  along.  Lo !  here  also  was  a 
red  stone  pipe  on  top  of  a  rock.  The  pipestem  was  decorated  with 
feathers.     He  looked  at  and  he  recognized  it. 

"Well,  this  is  with  what  I  am  to  live,"  he  thought,  for  it  was  very 
pretty.     He  picked  it  up.     After  picking  it  up  he  went  away. 

"Wlien  he  came  to  a  high  steep  hill  where  there  was  a  view,  as  far 
as  he  could  see,  (he  saw)  something  sparkling  there.  "I  declare! 
what,  pray,  is  that  yonder,"  he  thought.  Soon,  "Now,  I  shall  just 
go  over  and  look  at  it,"  he  thought.  He  went  over  there  rapidly,  for 
he  desired  to  see  it.  All  the  while  it  sparkled  just  the  same.  Wlien 
he  came  close,  it  looked  the  same  (as  before) ;  when  he  came  much 
closer  it  stopped  sparkling.  "My!  pray  what  is  it? "  he  thought.  It 
only  looked  dark.  Tlien  it  is  said  when  he  came  close  he  recognized 
it.  Lo!  it  was  a  stone  which  looked  very  dark.  He  came  up  to  it. 
On  top  of  it  a  sacred  pack  was  spread  out.  He  halted  and  stood  a 
little  way  from  it.  He  first  looked  at  it  very  closely.  "Well,  this 
must  be  what  I  dreamed  of,"  he  thought.  He  went  close  to  examine 
it.  It  was  the  same  thing.  The  rock  was  all  the  while  black  as 
charcoal.  He  climbed  up  on  top  by  crawling.  Then  he  started  to 
fasten  it  together.  He  tied  it  up  just  as  he  saw  it  when  he  had  a 
vision  of  it.  After  he  tied  it  up  it  looked  exactly  like  that.  "Well, 
this  is  the  sacred  pack,"  he  thought. 


120  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ann.  40. 

O'n  a'Api"Api''tci'.  KAbotwe'meg  a"tA'cLmaminawi'ta"a''tc''. 
PyiitanemA'tenig  a'ka'cke'"tawa''tci  niigAmo'ni'^tci''".  A'tA'swi'- 
megupyataneniAte'nigin  a'ka'cke'tawa'^tci'megu.  A'pwawiga'wlnai- 
yoweno'tenig"^''.  Cewii'nApi  kAbotwe'meg  a'pyatApyatanemA'- 
5tenig''''.  A'ci'senigi'niegu  negu'ti  nA'gAinon  a'i'ne'ca'*tc''.  "Cl! 
'wii'nA  niA'ni  nemrca'm"'","  a'ci'ta'ii'^tc'".  "A'a'"e,"  a"igwi"'tci 
note'n"''. 

A'i'ne'ca'^tciga'i  mA'ni  mene''t*': 

"  Me'tegwI+neniwAglH — nenivvAgI  +  ." 
10      'O'lii  nfco'iiAmeg'"': 

No',sa^*+,  nma  +  ,  no  +  'sa,  nina'+,  no'sa'." 
"O'ni  ne'so'riAineg'''": 

"WS.+pi+ko'pi  +  ''tcine+no"sogI'." 
'O'ni  na'kA'dtc": 
15  "Ma+ni  iilyawi  neke'ka'nemego+gi." 

'O'ni  nalcA'-itc'' : 

"  WApAta'  +mawlg6  wl'i"ciga  +pawrAgi." 
•O'ni  na'kA''*tc'': 

"MAni+  nemi'"cainl',  ne'si'i'+,  nina." 
20      'O'ni  na'kA'-^tc'': 

"  WApine'  +no"swA  nenatawanemawA." 
"O'ni  na'kA'^tc'": 

"  Klyo'sa'igl  manetowagi." 
'0'nina'kA''*tc'": 
25  "  Notano'saya+ni,  notano'saya+ni." 

"O'ni  na'kA'<^tc'': 

"  Nenono"sogI  nina  yo." 
'O'ni  n^'kA'^^tc": 

'"Agwi'^tci  neno'sogi'." 
30      Na'kA'^tc'": 

"  W&pAta'pi+ ne'sowanowl  yS+." 
Na"kA'<itc'': 

"  Kiwineno'swanawi." 
Na"kA'<^tc'": 
35  "Na'imata+  nma+  tcagi4-  neno'sogi." 

Na'kA'<itc*' : 

"Y6+  na+wa"cI+o+lemi  mna+." 
Na'kA'<itc'": 

"  Y6+  na'ega  wapo"sa"igI." 
40      Na"kA"Jtc'" : 

"'Awlyani,  'awlyani,  "awiyanl." 

Na'kA^itc'' : 

"Kiyo4kiyo4'sa'igl4  nina  yo4." 

Na"kA'<itc'": 
45  "  KiwikAnawawa  "ineno'swA." 

"  Tepe'kwi  +  kA'nawiwenI'  +." 


MiCHELSON.]  ORIGIN   OF   THE    WHITE   BUFFALO   DANCE.  121 

Then  he  sat  there  along  time.  Soon  he  was  thinking  seriously  there. 
Wlien  the  wind  blew  toward  him,  he  heard  singers.  Every  time  the 
wind  blew  he  heard  them.  Before  there  was  no  wind.  But  it  is  said 
soon  the  wind  would  blow  toward  him.  It  was  as  if  he  heard  one 
song.  "Gracious!  this  is  my  sacred  pack,"  he  thought.  "Yes,"  he 
was  told  by  the  wind. 

This  was  what  he  first  heard: 

' '  The  wood-men — men . ' ' 
Then  the  second  time: 

"  IMy  father,  mine,  mj*  father,  mine,  my  father." 
Then  the  third  time: 

"The  white  buffaloes." 
Then  the  fourth  time: 
>  "This  is  my  body,  they  know  me." 

Then  again: 

"Look  how  they  will  stand." 
Then  again: 

"This  is  my  sacred  pack,  my  younger  brother,  it  is  mine." 
Then  again: 

"I  desire  for  the  white  buffalo." 
Then  again: 

"  The  manitous  walk  about." 
Then  again: 

"I  am  walking  on  a  windy  daj',  I  am  walking  on  a  windy  day." 
Then  again: 

"The  buffaloes  I." 
Then  again: 

"The  buffaloes  so  much." 
Again : 

"My  tail  is  looked  at." 
Again : 

"The  buffalo  keeps  on  walking." 
Again : 

"The  one  who  advises  all  the  buffaloes  is  I." 
Again : 

"Here  is  my  paint,  mine." 
Again : 

"Yo,  I  am  walked  slowly." 
Again : 

"Where  I  am,  where  I  am,  where  I  am." 
Again : 

"I  make  them  walk  about." 
Again : 

"The  buffalo  goes  about  speaking." 
Again : 

"The  night-speech."  "' 

"  Note  that  some  songs  are  not  cited  absolutely  accurately.    The  English  translations  of  course  follovT 
the  citations  and  not  the  original  songs. 

3599°— 25t 9 


122  ORIGIN    OF   THE   WHITE  BUFFALO   DANCE.  [eth.  ANN.  40. 

A'ponanemA'tenigipi     nl'cwapitAge'nwi     ki'cipyiitanemA'tenig''''. 

A'Api"Api'*tc''.     "Cl"'tcrtca'!     Pe''ki    nI''kA    neme'nanawi    niA'n 

a'ca'wiyan"'","     a'ci'ta'a'^tc''.     O'nip     a'me"kwi'ta'a''tc     inimego'n 

a'"pApi''tc'".    "Ini'ku'i,"   a''igwi''tc'".    A'nrsi"sa"u''tc  a'"nagwa''tc''. 

5  Iniga'ipl'n  a'wi'wA'u''tc  u'mrcam  a'awA'totAg'''".    O'nip  ii'pe'ku'- 

tanemi''tci  me'cemeguna"ina"i  wawAninA'meg''"'.    KAbo'tw  a'Ane'- 

me'ka<'tc    a'wa'sa'yanig'''".     "Ci',     kA'cini"kA    mA'n    i'"cigen'"' ?" 

a'ci'ta'a'^tc'".    A'nAgi'gapa'^tc''.    Wi'Anemi'a''tci'megu  kwi'yen  a'tA- 

ciwa'sa'yanig''''.     "Na'i'    "Iniye'megu   ni'Ane'mi'a,"     'a"ci'ta'a''tc'". 

10''"Wi'i"cawi'wanani     me'ca''ki     ku'^tci'mAiii     ne'pemut'*^',''     a'ci'ta- 

aitc'". 

Iya"i  pya'ya'*tc  a'tA'ciwsVsa'yanig'^'',  ini'^tci'!  na'"k  a'"natAgi' 
ci'ci'gwAnAn"'';  a'nyawApi'tanig''''.  A"ta"penAg''''.  A'cki'meg 
a"Anemini'"cke'si''tc''.    A'po'sime'nu'tAgi'    ci'cI'gw^AnAn    a'Anemwa- 

15wa''ckanig''''.  Iya''i  kata'wipya''tc,  a'uvvi'giwa^'tc'',  kena^'tci'megu 
a'Ane'me'ka''tc''.  MAni'megu  'a'cipi'tiga''tc  uwi'gewag'''',  ii'me- 
'ka'wi'cig''''.  A'wi'ckwawa"senig  u'd'ci'gwAnAn"''.  A'ki"cagu''tci'- 
megumenu'tA'mowa'^tci  tA"swika'cke'tA'raowa''tc'".  "Ci',  "wiigu- 
nani''kA  ke"tcigwetAnimenu'"tAman''''?"  a"cita''awa''tc''. 

20  O'nipi  wa'pAnig  a'Ano"kani''tci  neguti'megu  neni'w''^".  "Na'i', 
mA'n  a'ci''sutcig  a''tcimo"a'kAn  aiy6"i  wi'mawA'^tciwe'towAgi 
kag6"imi''*tciwen°'".    Ni'kiga'nopen"*',  nrnimi'tci'gapen"'^',''  a'ina- 

'O'nip  a'kiwa'*tcrmo'a''tc''.  Ka'kA"Amawu''tci'i'megu  a'klwiwItA'- 
25niawa'^tc''.  I'nina'iwini'gip  a'mawA''tciwe'toni'*tc''.  "MamaiyA'- 
megu  ki'pepya''tcipenu'p'^''',"  a''ina''tci  kigano'ni"*tci'''.  'O'nipi 
wa'pAnig  aiya"nieg  a'ki'cipe'pyani'Hc''.  'O'ni  wi'kume'ine''tci'i 
mAmi'cI'Agi'ga'  aiya'"meg  a'ki'cimeg\vetAne'gowa''tc''.  A'pi'nAp 
ane't  a'pwawinawA'*tciwA''tca'"owa''tci'  ca'cki'megu  'ite'p  a'"awa'^tc''. 


30  Iniye'meg  a'napi^tc  ana"pA"wa^tc  a'i"cawi''tc''.  A'tA'cikAnakA'- 
nawi'^tc''.  Iniye'meg  ano'wani'^tei  mo'ci"a''tcin  a'tA'cino'wani''tc'". 
A'po'si'meguminawipe'se'tagu'^tc  uwi^'tcime'to'sane'niwa'''.  A'me- 
nu'tagu'^tciga"megu  "ane't'''.  'O'nipi  kiki'cikA'nakA'nawi'^tc'", 
"Na'i',   mAmi''c'',   nr'senAnu  na'i'    mA'ni    'a'gotag'''',"    a'^ini'^tc''. 

35Mami'cA'magat  a'ni"senAgini  ml''cam™''.  "'O'ni'  ci'ci'gWAnAn"''," 
a"ine''tc''. 

A'pwawineno''tAgi  'ci'ci'gwAnAn"'','   atAmo'watan"''.     Ki'cipwa- 
wine'no'tAg'''',  "Ma'Anima"  ag6'tagin°'',"  a"ine'^tc''. 


MiciiELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  123 

Then  the  ^^^nd  stopped  hlowing,  after  the  wind  blew  twenty  times 
toward  him.  He  was  sitting  there  all  the  while.  ''O,  how  strange! 
It  is  an  unusual  experience  which  I  just  had,"  he  thought.  Then  he 
realized  on  what  he  had  been  sitting.  ''That  is  right,"  it  said  to 
him.  He  jumped  down  and  went  away.  He  then  placed  his  sacred 
pack  on  his  back,  carrying  it  on  his  back.  Then,  it  is  said,  night 
came  upon  him,  while  he  was  yet  some  ways  off.  Soon,  while  he 
was  walking  along,  it  became  daylight.  ''Well,  I  wonder  what  is 
this  for?"  he  thought.  He  stopped  and  stood  there.  Just  the  way 
he  was  going,  there  was  the  light.  "Now,  I  am  going  over  that  way," 
he  thought.  "  Whatever  may  happen  to  me,  anyhow,  I  am  carrying 
along  this  big  thing  on  my  back,"  he  thought. 

When  he  came  to  where  light  was,  lo !  there  also  he  saw  gourds ;  four 
were  tied  together.  He  picked  them  up.  Then  he  continued  on 
with  a  heavier  load  on  his  back.  He  liked  to  hear  the  gourds  as 
they  were  rattling  along.  When  he  almost  arrived  where  they  lived 
he  continued  on  his  way  slowly.  Just  as  he  stepped  into  their 
dwelling,  he  stumbled  and  fell  down.  His  gourds  made  a  great 
racket.  As  many  as  heard  them  liked  to  hear  them  very  much. 
"  Well,  what  pray  is  it,  that  I  like  to  hear  so  very  well  ? "  they  thought. 

Then  it  is  said  the  next  day  he  hired  one  man.  ''Now,  tell  those 
of  tliis  name,  to  bring  together  some  food  here.  We  are  going  to 
hold  a  gens  festival,  we  are  going  to  give  a  dance,"  he  said  to  him. 

Then  it  is  said  he  went  about  informing  them.  He  went  around 
notifying  only  those  whom  he  was  instructed  to  tell.  At  the  given 
date  they  brought  together  the  things.  "Each  and  every  one  of 
you  are  to  come  early,"  he  told  those  giving  the  gens  festival.  Then 
it  is  said  early  the  next  day  they  had  all  come.  Both  the  invited 
people  and  the  ceremonial  attendants  were  far  advanced  in  their 
work.  Some  (of  the  people)  did  not  stop  to  cook  but  went  right 
over  there. 

The  vision  he  had  in  his  dream  was  just  what  he  did.  He  was 
making  a  speech.  He  was  speaking  just  like  the  one  spoke  of  whom 
he  had  dreamed.  He  was  listened  to  very  closely  by  his  fellow- 
people.  By  some  he  was  heard  with  pleasure.  Then  it  is  said  after 
he  had  completed  his  speech,  "Now,  ceremonial  attendant,  take  this 
down  which  is  hanging  up,"  he  said.  The  one  acting  as  ceremonial 
attendant  took  the  sacred  pack  down.  "Now  the  gourds,"  he  was 
told. 

He  did  not  understand  what  were  called  the  "gourds."  As  he 
had  not  imderstood,  "Here  these  are  hanging,"  he  was  told. 


124  ORIGIN    OF    THE    WHITE   BUFFALO    DANCE.  [eth.  ANN.  40. 

A'nyawAgo'tanig''''.  MA'n  a'ci'AnwawanA'mowa''tc  a'ki'cagu- 
'^tci'megumenu'tA'mowa'^tci  neno'tawAg  I'na'  a'pitcig'^''.  Na'kA'''tc 
a'Ana'o'towa'^tc  Anwiiwa'a'so'ni'^tcin"''.  O'n  a'wapina'gawa''tc'". 
Mene"tA'  C!i"cki'  d'crgwAnAn  a'ai'yowa''tc''.  A'menu'ta'wawa''tc''. 
5A'ki'cagu''tcimegunienu'ta'wawa'^tc''.  AnetAga''ip  a'klwa'^tcina'- 
wame'^tci  neno'tawAg''''. 

O'ni  kl'cina'gawa''tc  a'Anwawa''iga,''tc''.  Ini'^tca''ipi  pe''k  ii'kl- 
"cagu'*tci'megumenu"ta'wawa''tci  nagAmo'ni'^tci'  A'ku'koni'ga'i' 
ci'ci'g\\^AnAni'ga'  a"tAgwawage'"sini'*tc''.    A'menu'tagu''sini''tc''. 

10  O'nipi  na'ina'i  nuniwA'A'niowe'^tc'',  a'ana'anawi'towa''tci'megu 
■wi'pwawini'niiwadtc'';  wi'nrmitcig  a'menwapAtiwa'^tci'ga'''.  Na- 
'kA'''tc! na''ina'i  kl'cini'miwa''tc  a'inl''tciwa''tci  wi'ckupiwi'se'- 
niwa'"'.  Aylgi'meg  a'po'si'megu'AgawatA'mowa''tci  wI'ckupAno'- 
'inig''''.      O'nipi   na'kA'megu    wapi'gunAn    a'mi'''tciwa''tc'',   ayigi'- 

15  meg  a'po'si'megu'uwigipe'tA'mowa'^tc''.  A'pemega''mAn  a'tA'ci'- 
megumenu'ta'wawa''tci  nagAmo'ni'^tci'''.  Winwa'wA  na'kA'^'tci 
nagA'mutcig  aylgi'meg  a'menu'tati''sowa''tc''.  Wi'niAgi'ci'movva- 
''tci'megu  'a"cita"awa''tc''.  A'aiyAni"utiwa''tci'meg  awA'"si  wi'ine- 
gi'kwi'ci'mugwan"*'.    "Kug\va''tci'megu'uka''tci'pitog''"','''  a'igowa'- 

20  ''tcip''.    "Agwiga''ipi'megu  watawi't6'wa''tciiii  wi'na'ina'gawa''tc''. 

'O'nip     a'wapikAnakAna'wini''tc''.       Ci',     pe'kime'gup     a'kiwa- 

<'tcinawame'gowa''tc'".    Wi'nene'kanemawa'^tci'meguma'netowAn°'', 

a'i'"cime''tc''.     "  Ini'megu  \vi'i'cinene'kita"ayag'"'''''.    AgW'iku"mAiii 

tA'ciini'camrca''tciiiaga'yagin°'',       nemaiyo'kAtapenA'megu      taya- 

25'tAgwi'ga'  kiyana'n'^''.  'Tani'na'i  neno'tawi'yAmete  ma'netow^'^' !' 
nete'cita''apen°''^.  Neno'tawi'yAmete  menwawi''kAgo''^",  ku'^tci" 
ini'meg  a'ckimAniato'mAge''tc''.  Kenamapi''tca''i  kAbo'twe 
wi'neno'tawi'yAme''tc'". 

"MAniga''megu  wi'Anemi'cimAmAmato'mAge''tc''.     "Inu'gi  niA'n 

30  anapA'miyag''*' ;  'Ini'megu  wI'Anemi'ina'inapA'miyag'^®'.  Agwi'- 
mcgu  negu'ta'i  wi'pe'kmwapAnl'yagin"'';  mAni'megu  'a'pe'n"'''. 
MiiA'ni  na'kA''^tci  nAgA'inonAni  maAnimego'nini  niAnA'kA  wl- 
"AneminAgAinoni'wigin'"'.  A'gw  aiyonl'na'i  wi'A'kwinAgAnAgA- 
monl'wigin"''.     In  ananemi''tci  nia'netSw^'^',  kenata'pwA  niA'n"''. 

35  "'O'  mame'ci'kAga''meg''"',  u'wlyil'*'  'wInAga"wIn  i'ni  Id'ci'- 
'totug'"'"/  netenaneme'gotug'"''.  A'gwi  nl'nA  kl'ci'to'yanin"'".  Ke- 
"tcinawe'megu  wI'nA  ma'netowA  niA'ni  ml"ci''tc'  niA'ni  nii'- 
tAmag'''''".  A'gwi  nl'nA  kl'ci'to'yanin"''.  '0'  ma'A'ni  n^'kA'^'tci 
nAgA'm5nAn°''.       A'gwi     ni'n     i'cita'a'yanini     wi'i'ci'se'toyAg''^'''. 

40  Ini'meg  iinane'menAgwe  wi'nA  ma'netowA  wri'ci''senig'^''.  MAni- 
''tca''meg  ai'yanlwe  wrAnemina'inA'AniAg''"'''.  Ki'wl'cigi'megu- 
nene'ka'netapwA  ma'A'ni  nAgA'monAn"''.  KatA  wi'ku'ki'se'toyagw 
i"cita''a'kag''"'.  MAni'meg  inu'g  ane'ta'wiyag''''"',  Ini'megu 
wI'Anemi'i'ci'i'cina'gayag''^'''.        A'ckA''tcima  "iyu      kl'me'sotiiwina- 

45'inaga'p"*'.     Agwigii"     inugi     mA'ni     wI'i'ciwawAninaga'yagwin'". 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  125 

Four  were  hangin<j  together.  TMien  they  were  rattled,  it  sounded 
very  good  to  the  Inchans  who  were  sitting  there.  And  then  a  drum 
was  being  filled  up  for  him.  Then  they  began  singing.  First  they 
used  only  the  gourds.  They  loved  to  hear  them.  They  loved  to 
hear  them  verj'  much.     Some  of  the  Indians  were  made  to  feel  sad. 

Then  after  they  had  simg  he  beat  a  drum.  And  they  loved  very 
much  more  to  hear  the  singers  when  the  drum  and  gourds  were  the 
accompaniments.     They  sounded  very  nicely. 

And  then  it  is  said  when  the  dance  was  given  them,  they  could  not 
keep  themselves  from  dancing;  and  those  who  were  to  dance  liked  to 
see  each  other.  Moreover,  after  they  had  danced  they  ate  some  sweet 
foods.  And  they  craved  very  much  for  the  sweet  things.  And  it  is 
said  they  likewise  ate  scjuashes,  and  also  they  liked  the  taste  exceed- 
inglj'.  Besides  that,  during  this  time  they  heard  with  pleasure  those 
who  were  singing.  The  singers  themselves  also  loved  to  hear  them- 
selves. Theu"  desire  was  to  have  a  big  bass  voice.  The}'  were  having 
a  contest  as  to  which  one  could  reach  the  lowest  bass  voice.  "  Try  to 
lead  a  song,"  it  is  said  they  were  told.  And  it  is  said  they  were  far 
from  knowing  how  to  sing  correctly. 

Then  it  is  said  he  began  a  speech.  He  made  them  feel  very  sadly 
by  what  he  said.  They  were  told  to  be  thinking  about  the  manitou. 
"That  is  the  way  you  must  think.  For  we  are  not  singing  sportively 
here,  we  are  wailing  together  over  our  lives.  '  O,  that  the  manitou 
would  hear  us!'  is  what  we  are  thinking.  If  he  hears  us,  it  would  be 
well  with  us,  although  this  is  the  first  time  we  worship  him.  "\'erily, 
I  do  not  know  if  he  will  hear  us  soon. 

"This  is  the  way  we  shall  continue  to  worship  him  in  the  future. 
As  you  see  us  now,  just  so  you  will  see  us  in  the  future.  You  will  not 
see  us  doing  anything  different;  this  will  always  be  the  same  way. 
And  these  songs  shall  be  the  same  ones  which  will  continually  be  the 
songs  far  off  in  future.  Not  only  within  a  short  time  will  they  be 
sung.     That  is  the  way  the  manitou  thought  of  me,  3'ou  can  see  this. 

"Or  probably  someone  thinks  of  me,  '  I  suppose  he  made  that  him- 
self.' I  did  not  make  it  myself.  The  manitou  himself  pereonally 
gave  this  to  me,  which  you  now  see.  I  did  not  make  it  myself.  Oh, 
also  in  regard  to  these  songs.  I  did  not  think  the  way  we  are  to 
arrange  them.  That  was  the  way  the  manitou  planned  for  us  that  it 
should  be  arranged.  So  we  must  always  continue  to  arrange  them 
well  just  like  this.  You  are  to  think  very  carefully  of  these  songs. 
Do  not  think  of  changing  their  arrangement.  The  way  you  hear  me 
now,  is  the  way  you  will  continue  to  sing.  For  later,  all  of  you  will 
know  how  to  sing.     You  will  not  be  ignorant  in  singing  them  as  you 


126  ORIGIN    OF   THE   WHITE   BUFFALO   DANCE.  [eth.  ann.  40. 

Na'kA'^'tci  ma'A'n  aiyane'kotl'migAtoni  nAgA'monAn"'".  A'gwi  me- 
'ce'megona''",  nipena''senon''''.  Ma'A'ni  yo'  nenipena'A'nieg 
a'cinlpe'na'seg''''.  Agwigii"!  ni'nA  kag6'"i  wi'i'ciwAnime'nAgowe. 
Kago''ka'  i'ciwAnime'nAgowe  wi'i'cawi'megu'u'anwanetagu'si'kil''^'. 
5 1'nugi  wi'n  a'g""^''.  Mo'"tc  a'gwi  'Ci,  metwipwa'wi  nI"kA 
ke'kanetA'mowag''^''','  a'gwi  nAna'"ci  wi'ine'nAgow^^'.  MA'kwa- 
''tci'megu  tan'ina'i  kegenike'kiine'tAmag'''"'',''  a'ina'^tc''. 

'O'nip  na'kA''^tc  ii'wapina'gawa'^tc''.  I'nip  a'me'sotawinene'kina'- 
wame^'tci  me'to'sane'niwAg''''.     'A'ketemagita''awa''tci'.     Agwina'- 

lO'ipi  tA'fimenumenu'tAmo'wa''tcin''''.  Ki'cagu'^tci'i'megi  'a'mina- 
wita/'jiwa'^tc''.  "Wa'na,  aiyiitu'ganA  ma'nctow''-*' ?"  a'cita'- 
'awa^'tc''.  'O'n  I"niyagA  .  nagA'mutcigi  kena^'tci'megu  a'nAgA'- 
mowa'^tc'".  Agwma"ipi  tA'cina'kA'"*tci'Ani'Aniwi'cimo'wa'*tciii°''. 
Kl'cina'gawa''tc    inipi'megu    nu,''k    a'Anwawa'"ome''tc    anwawa'a'- 

15 'so' An"''.  I.'nipi  pe"k  a'cA'ku''siwa''tci  me"to"'tc''.  A'ketema- 
ganeti''sowa''tc''. 

Na'kA  wi'ku'metcig  A'pena'^'tc  ana'piwate''*".  A'gwip  u'wiya'A 
tA'ciwigawA'pi^'tcin"''.  MA'kwa'^tci'megu'  ca'cki'meg  A''ckutaw 
a"ke"tapAtA'mowa''tc''.      KAbotwe'megu       na'kjv'''tca'nimiwA'A'mo- 

20we''tc''.  I'nip  a'ni'miwa''tc  i''kwawAgi  pe'ki'megu  'a'ni'miwa''tc'". 
NeniwAgi'na'kA'^tci  pe'ki'megu  mA'kwa''*tc  a'nl'miwa'^tc''.  Kikl- 
'cini'miwa'^tc  a'ApT'wa''tcin  a'mAmawinAna'A'piwa''tc''.  Agwiga- 
'ina''ipi  wrtA'cilviVkAnome'tiwa'^tc'".  Mo'tci'meg  a'uwl'kaneti'wa- 
■^tein  a'ku'seta'tiwa''tc''. 

25  'O'nip  a'a'^tci'a''tci'mo'a''tci  na'kA'''tci  wi''tci'so'ma''tci'*', 
"Ma'A'ni  nAgA'monAn  u'wiya'A  kwiyeuA'megu  ke'ka'netAg''®', 
wi'ke'kanemegwA'megu  ma'netow^^'.  Na'kA''^tci  wl'u'^tci'megu- 
tapA'kwime'to'sane'niwi<'tc''.  WmA'megu'u  ka"sipi  wl'ta'pi'tow 
u'wiyaw"'''.     Cewa'n"'^',     'Na'i',     wI'mawinAgA'moyAn^'','     a'i'ne- 

30  ^^tcin"'',  agwinAna''c'',  ''O'  ne'cagwix'nem™"','  \vi''i''tcin°''.  A'pena- 
we'megu  ''Au','  'i't""',  i'ni  wi'menwina'wa'a''tci  mamatome'- 
me'^tcin"'';  a'gwi  wi'ne'ckinawa''a''tcin°''. 

'O'nip'",  "Na'i',  mene"tA  kl'ce'tagwani'  siga'"igag''"',  niAmrci'- 
'etig''^',"    a''ina''tc    umAmi'cI"ema'''.    Kl'ci'slga'i'gani'^tcl',    "I'ni," 

35a"ine^tc''.  "'Au',"  i^'i'^tc''.  "Wl'nA<'tca''mA'n  A'ckuta'na'siwA 
neki'cikAkAn6neti"sopen°*',  a'inenAma'gayage  nemAmatomo'- 
nenani  na''k  a'cinAtuta"soyag''*'.  WinA'^tca"  ai3^5"i  ke'kA'Ama'- 
gugwiin  uwi'^tciina'netowa'''.  'Ko'ci'seme'nanAg  ana'sAmA'piwa''tci 
kl'mawitA'cimAma'^tcinawi'ta'wawAg'''','      'i'gugwan  uwi''tcima'ne- 

40towa'''.  '  Agwi'^tca''i  ncgu'ta'i  ma'netow  a'i'nenegi  wi'tA'ciwawa- 
wAniitowa'tawI'yagini'  ccwawInai'yapAni  ki'pe'cigwii''tcimwi'ta'wa- 
WAgi  ko'ci'seme'nanAg'''','  wl'n  i'gugwani  niA'nA  keme'co'me'senan 
uwi'^tcima'ne  netowa"''.  A'cewa''tca"yatuge  ki"ci'a^tci'mo'a''tc  uwi- 
''tcima'netowa'''.      Ini"'tca''i  wi'u'^tciwi'se'niyag''''®',"  a"ine''tc''. 


sncHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  127 

arc  now.  And  these  songs  are  in  order.  They  are  not  just  any  way, 
but  they  come  in  order.  Now,  I  sang  these  (songs)  just  in  tlae  oi'der 
they  come.  I  am  in  no  wa}'  fooling  you.  If  I  did  fool  you  in  any 
way,  I  should  be  thought  of  as  a  failure.  As  it  is  now  I  am  not.  Not 
even,  'Say,  it  is  now  time  for  them  to  know,'  I  shall  never  say  that  to 
you.  I  only  wish  you  to  learn  them  quietly  and  rapidly,"  he  said  to 
them. 

And  it  is  said  they  began  singing  again.  Then  it  is  said  all  the 
people  were  thereby  made  to  think  seriously.  They  felt  humble.  It 
is  said  they  no  longer  liked  to  hear  the  songs.  They  were  thinking 
very  intently.  "Who,  pray,  may  the  manitou  be?"  they  thought. 
Then  the  singers  sang  very  softly.  It  is  said  they  were  no  longer 
singing  loudly.  After  they  sang  it  is  said  at  once  the  drum  was 
sounded  again.  Then  it  seemed  as  if  they  were  very  weak.  They 
felt  themselves  wretched. 

And  those  who  were  invited  all  the  time  were  looking  the  same 
direction.  No  one  was  moving  around  during  this  time.  They  were 
just  quietly  looking  steadily  at  the  fire.  Soon  again  the  dance  was 
given.  Then  it  is  said  when  they  danced,  the  women  danced  their 
best.  And  the  men  danced  their  best  and  quietly*.  After  dancing 
each  one  went  and  sat  down  where  they  had  been  sitting.  They  did 
not  talk  -Hath  each  other  at  the  time.  Even  the  friends  were  afraid 
(to  speak  to)  each  other. 

Then  it  is  said  he  again  was  instructing  his  fellow-clansmen.  "If 
anyone  knows  these  songs  correctly,  he  will  he  known  by  the  manitou. 
And  he  will  reach  the  limit  of  his  life.  He  will  make  his  o\m  self 
happy.  But  when  he  is  requested,  'Now  you  are  to  go  and  sing,'  he 
must  never  saj',  'O,  I  do  not  want  to.'  If  he  always  answers  'all 
right,'  then  he  mil  thereby  please  the  one  who  is  being  worshipped; 
he  will  not  make  him  hate  him." 

Then  it  is  said,  "Now,  pour  out  whatever  is  cooked  first,  you  cere- 
monial attendants,"  he  commanded  his  ceremonial  attendants. 
After  they  had  poured  it  out,  "There,"  he  was  told.  "All  right," 
he  said.  "He,  the  Spirit  of  the  Fire,  and  I  have  talked  to  each 
other,  as  to  the  way  we  hand  out  our  sacrifices  and  for  what  we 
pray.  He  must  have  been  appointed  to  be  in  this  place  by  hisfellow- 
manitous.  'You  go  in  front  of  where  our  grandchildren  are  sitting 
and  move  back  and  forth,'  is  what  he  must  have  been  told  by  his 
fellow-manitous.  'Nowhere  will  you  be  unable  to  speak  to  us  as  you 
are  taken  to  be  a  manitou,  but  you  must  tell  it  trutlifully  to  our 
grandchildren,'  this  our  grandfather  must  have  been  told  by  his 
fellow-manitous.  Long  ago  he  probably  told  his  fellow-manitous. 
That  is  the  reason  why  you  are  to  eat,"  they  were  told. 


128  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ANN.  40. 

Wfwl'se'nitcig  a'wapi"se'nyawa''tc''.  A'^tca/'megu  a'mlnawita'- 
'awa'^tci  na'kA''^tc'".  "Ci'nA,  'wa'nA,  newi'*tci''apen  a'pene'megu 
ma'netowA  nie"sotaw''^V'  a'cita'"awa^tci  neno'tawAg''''.  I'nipi 
pe'ki'meg  a'ku'tA'mowa''tci  kago''i  wi'i"cita''awa''tc''.  A'penawa'- 
5"megu  mA'kwa"'tc  a'cita'"agAn  a'nene'kanetA'mowa''tc''.  Mo'tci'- 
megu  a'ku'tA'mowa'^tci  ■wi'kwa'ckwA''tci'gawa''tc'";  kl'giinoni  wl- 
"kwa'ckwAtA'mowa''tc''.  A'wigatAtAmowa'^tci'meg''"'.  A'Aiiwawa- 
'igawe''tciyu'ga'''. 

Ea'cina'gani'^tc  a'nImiwA'A'mini''tc''.  A"keteinagita'"awa''tci'- 
lOmegu  ni'mitcig''''.  A'wi'cigi'megunene'kina'wa'e''tc'".  'O'ni  ki- 
"cini'miwa''tci  ne'se'n^'',  "Na'i',  i'niyapi  wi'DawA'^tciwi'se'- 
niyag'''"'',  mAmi"ci"etig''^'.  Me'ce'megu  krwawapA'''tcigapwA 
wi'tA'ciwa'senl'wagwan"''.  Ki'cimeguwi'se'niyagw  I'ni  wfwapi- 
'sigA'A'mawagwe  ki'ka'nenaiiAg''''.  'O'n  A'ckwi"saiyag'"^^",  wi'wi- 
15'ku'wayag'"'^","  a''ina'*tc  umAmi'cI'"ema"'". 

NoniAgii/'megu  mAmI''ci'Ag  a'wi'se'niwa'^tc''.  Ki'ciwi'se'niwa''tc 
ii'wapi'siga'i'gawa'^tc'",  ninii'ni''tci'  a'slga'iga'wawa'^tc'".  MA'kwa- 
''tci'megu  a'siga'i'gawa''tc''.  KikJ'cimegu'siga"i'gawa''tc'',  "I'ni, 
mami'cA'monag''®',"  'a'"iiia''tci  negu'ti  inAim'"ci''^'. 

20  A"wapikAnakA'nawi''tc'',  kenwa"cipTn°''.  Me'ceme'gupin  a'Api- 
'A'piwa^'tci  wrwi'se'iiitcig"^'".  Awa^'tci'megu  wi'se"kwi\va''tc  a'tA- 
'ciku'setA'mo\va''tc''.  A'ckA^'tci'meg''"',  "Wi'senigo'  na'i'  'ine'- 
nitig''®',  kinwawAga''  i"kwatig'"'","  'a'ina^'tc'';  a'wiipi'se'nyani'^tc*". 
"A'ki'cagu'^tci'megumenwinawa'cka'gwiwa'^tci  kl'ganon°'";  ke'tenA'- 

25  meg''"". 

Iniga'"ipi  pe'"k  a'nAgA'moni'^tc  i'nini  nagAmo'ni''tcin°'".  A'po'si'- 
megiina'inawame'gwiwa''tci  nAgA'monAn"''. 

Ki'ci'naga'^tc  a'a''tci'a"^tci'mo'a''tci  na'ku'Amagu''i''tci"'':  "Ma- 
'A'n"''    'wi'seniwi"segin°'"'    wI'i'cite'katA'magwin"'',    i'ni     ma'A'gi 

.SOki'kanena'nAg  a'wi'se'niwa'^tc''.  Iniga"megu  ma'A'ni  na"ina'i 
wi'Anemi'ci'aiyo'ai'yotag''''.  Ma'A'ni  nAgA'monAn"'',  cina'g''''*' 
wi'cigi'meguke'ki'no'sug''"'.  MA'ni  na"kA'''tc'":  nlmiwa'i'gAnAni 
mamo''tcina''ini  wi'ai'yoyAg'''^^'.  Ini'megu  i'ci'A"pena'''tci  nyawe'- 
nwi   wi'nA    wi'nimiwA''Amag'''"'''.    Ini'megu   wi'Anemi'i'ca'wiyagwe 

35na"ina  ni'nA  wi'ponime'to'sanenl'wanan"''.  Kl'ci'megu'uke'te'si'- 
'iyAgw  i'ni  pe''ki  wi'aiya''tci''tciwi'ci'gimAgwe  kekwIye'sa'ena'nAgi 
■wi"wi'cigi'megunene'kanetA'mowa''tc'".  I'ni  wri"cunAg'"'"='.  A'- 
gkwi'^  'me'ce'meg  a'ca'wigwan"'','  wi'iniine'mAgwin"'".  MAni'- 
megu  me''teno"i  na"ikeg'''',"  a''ina''tc'". 

40  "I'ni ''tea'  wI'nimiwA''AmAg'''"'';  na'i'  nenlgani'menat"',"  a''ina- 
"tci  nigani'm'^tci"''.  O'nip  a"nAna'iga'pani''te''.  A''nimI'wA'Ag''''. 
Me'sotiiwepi'megon  a'nl'mini''tc''.  A'tcagimegunl'mini'^tc".  Ane'tA 
kl'cini'miwa''tc  a'pwawiki'pu''*tcawa''tc''. 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  129 

The  eaters  began  eating.  Again  they  thought  intentlj'.  "  Why, 
we  are  all  living  with  the  manitou  all  the  time,"  the  Indians  thought. 
Then  it  is  said  they  feared  very  much  to  be  thinking  about  some 
thing.  They  were  thinking  nothing  but  good  righteous  thoughts. 
They  were  even  afraid  to  drop  (any  crumbs)  while  eating;  they  were 
afraid  to  drop  (any  crmnbs  of  the  food  which  was  given  in)  the  gens 
festival.  They  ate  it  up  very  carefully.  The  drum  was  beaten 
during  this  time. 

After  singing  he  gave  a  dance.  The  dancers  felt  very  hxunble. 
They  were  thereby  made  to  think  very  seriously.  Then  after  they 
had  danced  three  times,  "Now  you  must  stop  to  eat,  ceremonial 
attendants.  Whatever  you  each  shall  choose  you  shall  eat,  wherever 
you  please.  As  soon  as  you  have  eaten  you  will  begin  serving  (food) 
to  our  friends.  And  then  if  you  have  (any  food)  left,  you  must  give 
out  invitations,"  he  told  his  ceremonial  attendants. 

The  ceremonial  attendants  ate  only  a  short  time.  After  eating 
they  began  dishing  out  (food),  serving  it  to  the  dancers.  They 
dished  it  out  cjuietly.  After  they  had  served  it,  "That  is  all,  you 
for  whom  we  are  acting  as  ceremonial  attendants,"  said  one  of  the 
attendants  to  him. 

He  began  making  a  speech,  and  it  is  said  it  lasted  a  long  while. 
Those  who  were  to  eat  were  sitting  there  for  a  long  time.  They 
even  feared  to  spit  then.  Later  on,  indeed,  "Now,  eat!  men  and  you 
women,"  he  said  to  them;  and  they  began  eating.  The  gens  festival 
had  a  very  good  effect  on  them;  this  is  a  fact. 

Then  it  is  said  the  singers  sang  more  lively.  The  songs  had  a  good 
effect  on  them. 

After  singing  he  told  those  who  were  aiding  him  in  singing:  "These 
songs  you  are  to  call  'the  eating  songs,'  for  then  our  friends  are 
eating.  These  must  always  be  used  at  this  time.  These  songs,  well- 
a-day,  remember  them  carefullj".  iVnd  also  this :  these  dance-songs  we 
will  use  for  the  last  time.  You  must  give  dances  always  only  four 
times.  You  must  always  continue  doing  this  even  whenever  I  shall 
cease  to  live  as  a  mortal.  After  we  are  old  then  we  must  m-ge  our 
sons  very  strongly  to  think  very  seriously  of  them.  So  we  are  to 
tell  them.  We  must  not  think  of  them  'let  it  happen  to  him,  what- 
ever it  may  be.'     This  is  the  only  way,"  he  told  them. 


"Now,  we  shall  give  a  dance;  come  now,  our  leader,"  he  told  the 
leaders.  Then  it  is  said  they  began  to  form  in  line.  He  gave  a 
dancing  song.  It  is  said  everybody  danced.  All  of  them  danced. 
The  bellies  of  some  after  they  danced  were  not  filled. 


130  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ANN.  40. 

A'inlnawita"awa^tc'';  me'sotawegu'winApi'megu  'i'n  a'ca'wiwa- 
■^tc!';  A'ce''tca"ip  anetA'megu  minawane'tAmog  a"ca'wiwa''tc'". 
Ki'kAtawipenope'nowa''tc'',  "Mo'tci'meg  inu'gi  niA'ni  mlnawita'- 
'iiyiig''"''",  WAni't6''kago'  I'niy  a'ki'pu'''tcayag''"'''.  Mama''tcigi'- 
5megu  keponiki'pu'^tca'pwAtug'"''.  A'cega'"meg  a'manetowiwa'se'- 
ftyayagw  I'n  amu^'tc  i'n  i'ca'wiyag''^'''.  A'ce'mAni  wi'se'niyag^'"^', 
mamii'^tcigi'mcgu  'A'sA"A'same'kuno''kago''^'.  Inugi  wl'n  a'g"^"'". 
Mlnawita'ayiigwe/ga"'"  mAmane'megu  ketcagi''senyap"''^';  kete'ci'- 
ta'ap'^*^',''   'a''ina''tc''.     A'*tca''megu  ke'gime's  a"minawita'"awa*tc''. 

10  Ke'tenA'^tci'"  ane't  ApinA'meg  a'cawe/'siwa'^tc''.  A'cikenugwa'- 
nitig  I'niye  ml'^ciyan"'' ?"  a'i'cita'iiwa'^tc''. 

O'nipi  krcimAtAgwApi'toni'^tci  mamrcAmaga'ni<'tcin  i'ni  ml'- 
"cam"'',  "Na'i'j  nAtawina.'nag\vag''"',  'Ini^'tca'"  a'ki'cimenwitcagA- 
tAma'wiyage    ma'netow  a"awAtenAma'wAge''tc'V'   a"ina''tci  me'to- 

15'sane'niwa''',  a'nia'nani''tciyu'ga"''.  Iniga'  ipi'megu  'a'Anemi'Ana- 
gwi''inig''''. 

O'ni  wi^'tci'so'ma'^tci"'",  "Ka'tA  wi'nA  kinwa'wA  ma"si  nana'- 
gwa'kiig''"';  me'cewamcg5'na''',  'ni'pe''se'c'^",'  "a'ci'ta'at"',  aiyo'' 
wi'awi'w""'',   i'kwawA'gii'i  na'kA'<'tci  nenl'w""^'.      I'ni  ni'nA    nlya'- 

20 wi  wi'ato'tAman  A'ne'ki''',"  a"ina''tc''. 

Mane'meg  a'A''ckwiwa'*tci  wi"pe"se"catcig'''".  Krciwl'se'niwa''tc 
a'wapi'a<*tci'a''^tcimu''tc''.  Mene'tA'megu,  "Na'i',  pe'seta'wiyage 
ki'wi'cigi'meguna'kinwa'wApe'seta'wipen'"^".  Kl'ta'pi'ipwA  wi'pe- 
"seta'wiyagw  a'cita"ayag''"'''.     Kewi''tci''tca"megutape"si'nienep"'^'. 

25Wl'nA  mA'ni  kl'ci'to't  A"ki  wa'^tcitape'sI'yAgw  Inu'g''''.  Tni'^tca' 
miinwina'wa'Ag'^"'-^',''  a''ina'^tc'".  "Ma'Agi'gix'  a''tcimo"Agigi  wi'^tci- 
'soma'i'yanig'''',  cewii'iiA  wA'nimo'^tci  pwawineno'tawi"iwat®', 
'mAni'yow  a'na"ina'^tcimo''enAg'"^''V  wi'inag'''"'".  I'ni  wa^'tcime- 
''tcime'nAgow^^',"  a"ina''tc''. 

30      "'Au',"  'a'"ine'*tc'",  "a'nA'ku'megu''tc''. 

O'nip  a'wapi'a'''tciinu'*tc'".  "Ma'ioa  ne'gyA  kenawa'pw  it'cinagu'- 
'sini^tc'';  in  a'A'cki'Apeno'a'i'yanini  kl'wanit'^',  a'ki'y6mi''tc'', 
o'n  a'klwi'megupepyanowi"egu''tc  A"ca''a'''.  Mame'ci'kA'megu 
wi'nani  kenanotawa'pwAtug  i'n"'',"  a"ina<*tc''.     "M5''tci  me'cegit'- 

35'awi'tA  na"  I'n  a'''tciinu's^".  Ma'Agi''tca''i  kl'cimAniatomA'ge- 
''tcig'''",  i'ni'i  wa<'tcipwawi'ne'se''tc'',  'a'kA'ki'negu'^tc'';  i'ni  wa- 
''tcipwawimAtA'negu'^tc  Aca'"a'''.  Krciga"ipimeguy5wepemi'ne- 
"kag'"^'^',  ni'nA  niya'w  a'kegomya'pa'u'^tc'',  a'Apeno'a''iyan'''', 
ne'g'^j'*'. 

40  ""O'ni  no's  ini'i'meg  a<'tcimo"egu^tci'i  nenu'so"'',  ''iya"ma"i 
kl''nawaw'"*^V  a''ine''tc  u'wiwAn"''.  Iniga''ipi  mA'nA''tcil  ne'gy 
a'wi'ca'pena''tc''.  O'ni  no"s  a"a'wAto''tci  wi'se'niwa'i  wi'mi''*tcini- 
''tci  negya'n"''.  Ke'tenA'megu  na''ina'i  ke'kA'A'mawu^tc  a'"nawa<*tc 
a'Api'A'pini'^tc''.      O'ni    n6'"s     a'Anemonii'''tcip''.      'O'ni     nina'nA 

45no'"s*", — ka'kAmi'megu  ke'kane'migwani  wi'ugwi"semi'^tc''. 


MICHELSON.]  ORIGIN    OF    THE    WHITE   BUFFALO    DANCE.  131 

They  thought  attentively;  in  fact,  it  is  said  all  of  them  wore  like 
that;  yet  only  some  realized  what  they  did.  Wlien  it  was  almost 
tune  for  them  to  go  to  their  respective  homes,  "If  you  even  thought 
attentively  now,  you  would  forget  all  about  your  stomachs  being 
satisfied.  No  doubt  your  stomachs  are  no  longer  satisfied.  The 
reason  this  could  happen  to  you  is  because  you  have  eaten  spiritually. 
If  you  had  eaten  commonly,  no  doubt  you  all  would  have  over- 
eaten. Now  it  is  not  so.  If  you  think  carefully,  you  have  eaten  a 
large  ciuantity;  at  least  you  think  so,"  he  told  them.  Then  indeed 
all  the  people  thought  intently. 

To  be  sure  some  of  them  were  hungry.  "I  wonder  how  the  food 
which  I  have  eaten  is?"  they  thought. 

Then  it  is  said,  after  the  one  acting  as  ceremonial  attendant  had 
bundled  up  the  sacred  pack,  "Now,  you  may  each  depart,  for  you 
have  eaten  up  nicely  for  us  that  which  we  have  handed  to  the  mani- 
tou,"  he  said  to  the  people,  for  tliez'e  were  many  of  them.  At  this 
tinae  it  was  toward  evening. 

Then  to  the  confreres  of  his  gens,  "Do  not  go  j'ct;  or  any  one  who 
thinks,  '  I  shall  listen,'  may  remain  here,  a  woman  or  a  man.  Now  I 
shall  relate  a  little  about  my  life,"  he  said  to  them. 

Many  remained  who  were  going  to  listen.  After  they  ate  then  he 
began  to  narrate.  First  of  all  he  said,  "Now,  you  (who  are  here)  to 
listen  to  us  must  also  listen  very  intently  to  us.  You  have  gladdened 
me  in  that  you  thought  of  listening  to  me.  I  am  very  happy  with 
you.  The  one  who  created  this  earth  is  why  we  are  happy  now.  It 
is  he  whom  we  have  pleased,"  he  said  to  them.  "Those  of  my  gens 
are  the  ones  I  am  telling,  but  in  case  they  do  not  understand  me, 
'This  is  what  he  used  to  tell  us,'  you  are  to  tell  them.  That  is  why 
I  ask  you  to  spread  the  news,"  he  said  to  them. 

"All  right,"  he  was  answered  favorably. 

Then  it  is  said  he  began  narrating.  "You  see  how  my  mother 
looks;  she  is  the  one  who  was  lost,  when  carrying  me  around  on  her 
back  when  I  was  just  a  baby,  she  had  many  narrow  escapes  from  the 
Sioux.  No  doubt  you  have  often  heard  her  tell  about  it,"  he  saitl  to 
them.  "Or  perhaps  she  may  never  have  told  about  it.  Those  who 
we  have  just  worshipped  were  the  reason  why  she  was  not  killed; 
she  was  hidden;  that  was  why  she  was  not  overtaken  by  the  Sioux. 
My  mother  had  already  been  chased,  running  with  me  on  her  back, 
when  I  was  a  baby. 

"Then  my  father  was  told  by  those  same  buffaloes,  'You  will  see 
her  over  there,'  ho  was  told,  meaning  his  wife.  Then  by  that  time,  it 
is  said,  my  mother  was  hungry.  Then  my  father  took  some  food  for 
my  mother  to  eat.  To  be  sm-e  he  saw  her  sitting  the  time  he  was 
told.  Then  my  father  carried  me  on  his  back.  And  as  for  us,  I  and 
my  father,  my  father  must  have  known  beforehand  that  he  would 
have  me  for  his  son. 


132  ORIGIN    OF   THE   WHITE   BUFFALO   DANCE.  [eth.  ann.40. 

"Wl'nA  no''s  aya'megupi'nime'to'sane'niwi<*tc  a'mA"kwa''tcime'to- 
'saneni'wite'"',  i'niyatuge  wiftci'ineguke'kane'mite'"".  'O'ni  kAbo'- 
twe  kiwa''^tcanig  a'mlne'gute'e  mA'^tcimane'to'An"''.  Ketemage'- 
'siwen  ini'^tca"  une'ciwAnate''siweni  no'saiyow""".  Aiy6''megu 
5me'to'sanc'niwa'i  nane''sagwan"''.  Mame'ci'kA''tca'"mcg  uwi'ya'Ani 
ki'ciml'natug  i'n"''.  Pe'ki'^tca''megu  ki"cagu''tci'mcgu  ketema'- 
gi'iiw  i'nini  niina'gwii'in"''.  'O'  mame'ci'kA'gii'i  mano'megu 
kl'ciinl'natug''''".  'Ini'megu  wi'tA''ciwa''tci  tA''swi  mlna'gwii'i'''. 
Cewa'n      aiyo"   kina'nA      pe'ki'megu      maneto'wiwAg''''.     Cewa'n 

10A''tanIwi  wi'i'ciketemage''siwa''tc''.  A'gwi  wl'wii'^tcinowi'i'cawl'- 
wa''tcin"''.  Me'to''tci  niA'ni:  sAgi'pu'nAgow'"'',  awitA'megu 
kA'ckiketc'ckAnwi"sa'i''kago''-^',  pe'ki'megu  wi'cigAmenA'gawa'''. 
I'n  a'prtciwreigi'ci'nowa''tc  a'ci'megupwawikete'"ckiwa''tc''. 

"MamA'ka''tci'meg  ananeme'gowa''tc  i'ni  wi'ina'penAne'gowa''tci 

15kateminago'wa''tcin"''.  I'ni  ne'guti  me'ca'gi  kctcmage"siwen°''. 
Kina'naiyo  kl'ketemagi'egu'nanAg'''',  ki'utaiyemegunanAgi'megu 
me'to'''tc'".  Cewa'wInA  kina'nA  krcine'se'nAgwin  agwi'megu 
kago"''.  'I'ni  ke"tenA  wrpitA'uti''iyAg''"''''.  O'ni  wi'nA  na"ina'i 
pya"se''kanig    i'ni    wi'i''ca\vi''tc'",    'Ini'megu    wiu^'tci'megupwawi- 

20nienwi'ciwa'pe'si''tc''.  Ne'ki'megu  wi'AnemA'kiwi'nigw'ani  nii'sawa- 
'^tci'i'gii"  i'niyii'e  A\a'men\viklwlta'niwa'''.  O'ni  wInwa'wA  wI'tA- 
'ciki'cagu''tciketemage''si\va'^tc''.  I'ni  negu'ti  wi'pwawinene'ka'- 
netAmiigw  Jinaneme'nAgow^^'. 

"I'nugi  netAna'^tcim™"',  'no''s*','   'a''iyan  ayamenwime'to'siine'- 

25niwi''tc  a'"iyan°''.  Ke'kanemegugwanime'guyowe  mane'towAn"''. 
Inu'gi  kl'ci'meguke'kanetA'motug  miga''inini  katemina'gu''tcin"'', 
wl'tA'ci'megunAn6''tci'ce'cegwinAne'gu''tcin°''.  I'n  a'"cikegin°'". 
Na'kA''tciga"mo'tci'meg  klmo'''tci  ke'kA'Ama'tlwAg'''".     "I'ni. 

"Ma'A'ni  wI'nA  mI''camAn  ii'itA'megini  me'ce'megu  niA'n  a'ina'- 

30gwApig  i'n  a'tA'ci'a''tcimo"etIg''''. 

" Ni'naiyo  ma'A'g i'n  wI'aiyfitotA'mawAgi  nemi'ca'menan"'".  A'a- 
'cki'meguketeminawe''siyan"'',  newiipiwe'negop''.  Netena''pA"w'^'^'. 
MAnA'kA'*tca''i  wa'tapAgi  namA''kAmig  ananetAin6''iyani  niya'- 
w"''.     KateminawitA'ga'i    wape'ckiku'pi''tcinenu"swA    ki'cagu'^tci'- 

35megu.  ApinA'megu  mame'ckwi'nigwaw"'^',  mame'ckwi'gA'ciiw"'^', 
mame'ckwl'winaw'^'^'.  I'n  iya"  it'tAci'atotA'mawigi  wi'i'cime'to- 
'saneni'wiyan"'".  Ki'ci'atotA'mawig'''',  'o'ni  wa^'tcina'wA'kwagi 
na'kA'^'tc  a'inaneti"soyrin"''.  Inimegu'nayap  ifcimig''''.  'O'ni 
na'kA"'tci  wa''tcipAgi''cimug  a'inaneti'"soyan°''.    Ini'megu  niiya'pi 

40me'to'saneniwiweni'megu  'a'tAniitotA'mawig''''.  O'ni  wa''tcike'- 
'siyag"^"'.  I'ni  po'si  kenwii/'cima'  a'atotA'mawigi  niya'wi  wi- 
'Anemi'cime'to'saneni'wiyan"''.  Wi"tapi'megu'Anemiwi''tcime'to'sa- 
neni'giiyan"'',  wi'ke'kyaiyani'meg  i'ni  ni'n  a"cimig''''.  O'n 
A''pemeg  a'inaneti''soyani  niAnA'kA'meg  ifawi'^tci  Ke'cema'netowA 

45niga'ne'sit'^'.  I'n  iya"  i'ni  pe''ki  kiwi'taniAg''^',  ii'wi'cigi'megu- 
'ukA'nawi''tc'',  a'a''*tcimi''tc  a'ciketemi'nawi'^tc'';  na"kA''^tci  pemi- 
"ci'we'ci''tc''.    Ki'cina"'tcimu''tci  pemi'ci'we'ci'^tc''. 


MICHELSON.]  ORIGIN    OF   THE   WHITE   BUFFALO   DANCE.  133 

"He,  my  father,  was  yet  living  cleanly,  he  was  leading  a  quiet  life; 
that  probably  was  the  reason  he  knew  about  me.  Then  soon,  he  was 
given  a  sad  thing  by  a  little  evil  manitou.  It  was  the  ^^Tetchedness 
that  caused  my  father's  destruction.  He  had  been  killing  the  peo- 
ple all  the  time  here.  He  probably  had  given  it  to  some  one.  He 
certainly  must  have  made  the  person  miserable  to  whom  ever  he  gave 
it.  Or  perhaps  he  has  given  it  to  many  already.  Just  exactly  so 
many  will  there  be,  as  he  gave  it  to.  But  here  are  ours,  the  genuine 
manitous.  But  something  will  happen  to  them  so  that  they  shall  be 
wretched.  That  which  will  happen  to  them  will  not  be  easy.  It  is 
just  like  this:  if  I  should  bite  you,  you  could  not  pull  me  off,  for  I 
would  bite  you  very  hard.  That  is  how  firmly  they  are  placed,  so 
they  can  not  possibly  get  away. 

"As  surely  as  they  have  been  thought  of  by  the  one  who  blessed 
them,  so  will  it  be  done  for  them  by  him.  That  is  one  hmnbleness 
which  is  great.  Now  as  for  us,  they  will  make  us  -svTetchetl,  just  as  if 
they  owned  us  as  slaves.  But  there  is  nothing  after  they  have  killed 
us.  Then  sm-ely  we  shall  bury  each  other.  And  then  when  time 
comes  for  this  to  happen  to  him,  he  will  not  be  in  peace.  Just  as 
long  as  this  earth  lasts,  those  whom  they  have  killed  will  be  living 
nicely.  And  they  themselves  will  be  living  as  miserably  as  possible. 
That  is  one  thing  I  wish  you  not  to  tliink  about. 

"When  saying  'my  father'  I  am  now  telling  of  him  while  he  still 
was  leading  a  good  life.  The  manitou  must  have  known  him.  I 
suppose  he  has  now  found  out  that  the  one  by  whom  he  was  blessed 
is  the  one  by  whom  he  will  be  miseralily  crushed  to  pieces.  That  is 
the  way  it  is.     And  the}'  instructed  each  other  secretly.     So  it  was. 

"As  for  these  things  which  are  called  the  sacred  packs,  when  we 
are  sitting  as  we  are  now,  is  where  instructions  are  given. 

"Now  myself,  I  am  going  to  talk  to  these  people  about  our  sacred 
pack.  Wlien  I  was  first  blessed,  I  was  taken  away.  I  dreamed. 
And  I  imagined  myself  going  yonder  in  East  in  under  earth.  The  one 
who  blessed  me  was  the  pure  white  buffalo.  It  even  had  red  eyes  and 
red  hoofs,  that  was  how  it  was,  it  also  had  red  horns.  Over  there  I 
was  instructed  how  to  live.  After  I  was  told,  then  I  also  imagined 
myself  going  South.  I  was  told  the  same  thing  there.  Then  again  I 
imagined  myself  going  to  West.  There  again  I  was  told  the  same 
thing  about  life.  Then  to  the  North.  It  wtls  a  much  longer  time 
that  I  was  instructed  how  to  live  my  life.  That  I  would  be  able  to 
live  with  the  people,  that  I  would  reach  an  old  age,  I  was  told.  Then 
I  imagined  myself  going  up  above  where  dwells  the  Gentle  Manitou, 
the  leading  one.  There  the  one  I  accompanied  spoke  very  strongly, 
explaining  about  me,  the  way  he  had  blessed  me ;  also  the  way  he  had 
taken  me.     After  he  told  that,  he  took  me  along. 


134  ORIGIN    OF   THE   WHITE   BUFFALO   DANCE.  [eth.  .'XN.  40. 

"  Ini'^tca"  A^tca"megu  'a'wiipi'a'^tci'mo'i'^tc''.  Na"kan  I'ni 
kenwa'"c  a'a^tci'mo'ig''''.  Iniga'me't6''*tc  a'pa'kanAge"canig''''. 
Me'to'^tci'megu  kAbo'twe  pa'ke"ckawAni  ne'tawA'gaiyAn"'',  Ini'- 
meg  a'pwawiwAni'"kayan  a''cimig'''',  I'ni  pe'"ki  kena''tciga''meg 
Sa'a^'tci'mo'ig'''".  Na'kA'^'tci  wI'ina'nemAgi  me'to'sii'nenlw''*', 
newItA'magop'',  ino"tciku''megu  A'peno'A  wi'ina'nemAg'"",  wl- 
"pwawi'megunA'sAtawikA'nonAg'''',  I'n  a'"ciinig'''". 

"  A'pcne'megu  wi'inane'tiyage  negu'ti  mi''son  anegiku''ckAmag''®', 
ini'meg     a'ciwi'ci'gimig''''.      Ini'^tca"     ma'A'g     a'ci'meguna"mnA- 

lOke'tcinAtawa'neniAgi  wi'i'ca'wiwa'^tc'".  MA'krwa'^tci'megu  wi'kAno'- 
nawa''tc  uwi'^tcime'to'sane'niwa''",  i'n  a'ci'Aga'wanAg'"'. 

"O'ni  ki'ci'aiya'^tci'mo'ig'''',  'I'n  a'pya'^tcinfsane'tAmani  nlya'w'^'". 
Aiyo"meg  a'pyatewane'tAxnan"''.  Kenwa'cima"ka"megu  nenepa'- 
petuge  wawa'sawa''*tca"i  nepo"i'ka'-^'. 

15  "O'ni  na"kA'''tc  I'ni  mA'ni''tca"  ml" cam  a'aiyatotA'mawig  i'n 
a''"cimoni  na'kA'^^tc''.  Agwi'yagani  mAni'meg  i'cino'mAgaw  a'^tci- 
"a'^tcimo'igin"'',  na'tA'swawa'ime'megu  na'i'ni  nepemi'a''tcimo'ego'- 
petug''^',  a'gwi  no'mAgaw^®".  Cewa'nA  me'to'^tci'megu  no'mAgawe 
ni'nA  ncte'cita'a'pe'"". 

20  "O'ni  no'mAgiiw  a"to''kiyan''''.  Na'kA'meg  a'ki'ki'gawi^tci 
ne'gi'y*".  O'ni  ki'ci'gawi'^tc  a'a'^tci'mo'Agi  no'sA'n"''.  Wl'pwawi'- 
megunA'kunA'mawa''tci  mA'^tcinata'winon"'',  a'i"cim.A.g'''".  'KatA'- 
megu  nAna''ci  nA'kunAmawi'yiigA"''/  ne'tenawA  ne'g'''"^'.  'I'ni'^tca 
a'"cawi''tc      a'inAgi'meg      i'n      a"cawi''tc''.        '0'n°'',      'a,gwiga'"i 

25wi"tapina'wi'*tcin'''",'  a''inAg''''.    Ke"ten  i'n  a'"cawi'^tc''. 

"  Ini'gii'i  pe'ki' kenwa'c  a'nepai'yane''''.  I'ni  mA'n  a'ina'pAmAgi 
ma'netowAg  Inugi'^tca''mAni  ki'ci'inAno''kyayAg''"*''.  Kenwa'ci'- 
meg  a'nAgA'mowa''tc''.  Na'kA'^'tci  ma'Iyane'megu  ki'ci'aiyo'- 
yAgwini    nAgA'mdnAn    ayo'wa^'tcin"''.     Ini'meg    a'cina'giiwa''tc''.'' 

30Na"kA"'tc  a'a'*tci'mo'a''tc'',  "Ana''tciino'iyani'megu  'i'n  ana- 
'ina''tci'mowa'^tc''.  NinAga''in  a'me'tcimegu'a'^tci'mo'igi  wi'inA- 
'injvno"kyayAg''''*'',  i'ni  \va''tcinawo'wayan''''.  Mo'cAgi'megu 
mane'towAg  i'nigi  na'wAgig''''.  MA'ni  na"kA"*tci  kemi'ca'menan 
a'na'tAman    a'ci"setog    a'ki'ganug''''.     Ini'megu    'anAno"kyayAgw 

35  5niku"megu  ana'piyan"''.  Na'kA''^tc  anagWA'piyAgw  ini'megu 
anagwA'piwa'^tci  winwa'wA  mane'towAg''''.  Ane'tagu''siyAgw 
ini'megu  'ane'tagu''siwa''tc  a'nAgA'mowa'^tc''.  Mo'tciku''megu 
ma'A'ni'  ci'ci'gwAnAn  a'A"cki'meguka'cke"tAmani  neki'cagu''tci'- 
megumenu''t*^'.     N^'kA'^'tci     wapinagiiwa'^tci     nemenu'ta'wawAg''''. 

40KAbot\ve'megu  nemaminawinawii'megog''''.  A'ckAmi'megu  nene- 
'kii'netA  neme'to'saneni'wiwen  a'cikete'magj'ag'''".  Neketemaga- 
netA'megu  niya'w*''.  'A'ckami'megu  nemya'cinawii'megog''''. 
'Wagunif'i  na'i'  I'niy  a'cimenu'ca'yane'"'  ?  A'gwi  mi'ca''tcina'- 
giigin""',      ketemagi'nagap"'.        Iniga'"ma'A'ni      wa''tci'i'ci'i"ci"segi 

45iiAgA'm6nAn°''.     O'ni    kl'ciklgiinowa'nemAg''''. 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DAKCE.  135 

"  Then  for  the  first  time  he  (the  Gentle  Manitou)  began  instructing 
me.  And  then  I  was  instructed  a  long  tune.  Then  it  seemed  as  if 
my  ears  were  opened.  It  seemed  soon  my  ears  opened,  and  so  I  do 
not  forget  what  I  was  told,  because  I  was  told  slowly.  And  I  was 
instructed  just  how  I  should  think  of  the  people,  even  what  to  think 
of  a  cliild,  never  to  speak  to  it  crossly,  was  what  I  was  told. 

"That  we  should  think  equally  alike  of  each  other  who  belong  to 
one  name,  that  was  impressed  upon  me  very  strongly.  That  is  just 
what  I  very  much  desire  these  (persons)  to  do.  That  they  should 
speak  kindly  to  their  fellow-people,  is  what  I  desire  of  them. 

''Then  after  I  was  instructed,  I  imagined  myself  coming  down.  I 
imagineil  I  came  right  down  here.  I  must  have  been  sleeping  a  long 
time,  because  I  could  not  possibly  have  died. 

''Then  also  I  was  insti'ucted  about  this  sacred  pack  and  the  speech. 
That  also  was  not  told  me  in  a  little  wliile,  but  I  was  probably  being 
instructed  for  several  years,  not  within  a  short  time.  But  it  was  just 
the  same  as  a  short  time,  I  thought. 

''Then  I  was  awake  for  a  little  wliile.  Then  again  my  mother 
moved  my  wickiup.  Then  after  making  it  for  me  I  told  her  about  my 
father.  That  she  should  not  accept  the  evil  medicine  from  him,  was 
what  I  told  her.  '  Do  not  ever  accept  it  from  him,'  I  told  my  mother. 
So  she  did  just  what  I  said  to  her.  Then,  '  he  will  not  live  to  see  me,' 
I  told  her.     To  be  sm-e  it  was  so  with  him. 

"Then  I  must  have  slept  a  much  longer  time.  Then  I  saw  the 
manitous  (doing)  just  as  we  have  been  doing  now.  They  sang  for  a 
long  time.  They  used  the  same  songs  we  have  just  used.  They 
sang  exactly  like  that."  And  he  told  them,  "What  I  said  is  exactly 
what  they  said.  I  was  instructed  plainly  how  we  should  carry  on 
the  ceremonies,  that  was  the  reason  why  I  saw  them.  The  manitous 
were  the  only  ones  I  saw.  And  our  sacred  pack  here,  I  saw  how  it 
was  fixed  and  placed  at  the  gens  festival.  How  we  have  performed 
the  ceremony  was  just  the  way  I  had  seen.  And  the  way  we  were 
seated  was  the  same  way  they,  the  manitous,  were  seated.  The  way 
we  have  been  singing  is  just  the  way  they  sang.  Even  when  I  first 
heard  these  gom-ds  I  liked  their  sound  very  much  indeed.  And  when 
they  began  singing  I  loved  to  hear  them.  Soon  they  thereby  made 
me  consider  very  carefully.  I  gradually  thought  seriously  of  ruy 
life  and  how  wretched  it  was.  I  knew  my  body  was  wretched. 
Gradually  they  made  me  feel  very  sad.  What  was  it  I  had  heard 
with  pleasure  ?  They  were  not  sung  sportively,  but  humbly.  That 
is  the  reason  these  songs  are  sung  the  way  they  are.  Then  I  imagined 
they  were  through  with  the  gens  festival. 


136  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [ETn.  ANN.  40. 

"O'ni  mAni''tca"  a'a'^tci'mo'ig'''' :  '  I'ni  me'ce'na'i  wi'wapiwitA- 
witA'inawA''tc'','  i'n  a"cig'''".  Ini'^tca"  wa'''tci  me'cenA'megu  a'^tci- 
'a^'tcimo'e'iiAgow"'^".  Wi'nA  ma'netow  a"cimi'^tc  ini'megu  ni'n 
a'ci'i'cime'nAgow'^''".  Agwiga''nrnA  ne'ci''kA  ketemina'wi'^tcin°''. 
5  Wi'nA  ma'netowA  ki'nene'kanetAma'gunanA  ki'sona''enan°''. 
Cewa'nA  nInA  neme'tcimcguwI'tAmag''"*',  a'gvvi  kinwa'w''*'. 
Ni'nA  wi'a''tci'a'^tcimo'e'nAgo\s^e  netena'nemeg''''''''.  Nepe'cegwa- 
neme'gotugega'"',  i'ni  wa''*tci  me'kwa'nemig'''".  Kepe'cigwi'^tca'- 
'naeguniA'niwitA'monep^'^",   me'to'^tci'megu    kepe'se'tawapwA   kate- 

lOmina'witcig''''.  Na'i',  ma'A'gi  ketApeno'e'mwfiwAgi  niA'kwa'^tci'- 
meg  AnemikA'none'k"'.     A'ci'megumenwi'genig  i''cime"k"'. 

"Ma'iiI  wInA'megu  negu'ti  na"ikegi  kiga'nowen"''.  Aiyo'"meg 
ami'ine''kwamag'''^'='.  MA'n  agvvi'kago'  i'cikImo'''tcagin°''.  Ni'- 
naiyo"  mA'ni  kemanapwA'megu  mA'n  a'pe'seta'wiyag''*'''.     Agwiga"i 

15  kag5"    i'cika'ckAnA''tci'to'nAgow'^^'.     Keme'tci'meguwitA'moncp'"^'. 

"O'ni    na'kA'^'tci    na''ina'i    i6''kiyani    niAni'meg   ii'cipeno'wiyan 

i'n    a'wa'pa'ckagi   nl'g''''.     I'n   a'na'gwaiya   a'uwi'giyag'^"''.    Keya- 

'ApAga"i    ki'ci'a'kwAinAtA'mowate'e    me'to'sane'niwAg'''".     Nc'gyA 

kwiye'n    uwi'g    a'maiya'ckjvmo'i'yane'^".    A'tA'ci'^tca'ipwawiwawa- 

20  ''tcinena'tiyag''^'.  A'ckA"'tci  nenena'tipen"'^".  O'ni  no'sA'n  a'a'- 
''tciina'^tc  a"ca'wini''tc''.  Agwi'tatAgi  kago"  i'ciuene'ka'nemAgin 
n6''s'^'.  WiiiA'mcgu  i'ni  nene'ka'netAg''''.  A'cki'^tca'ga'i  pe'cigwi'- 
megume'to'saneni'wigwiin"''.  I'niyatug  i'n  a'nene'kiineme'gute'e 
ma'nctowa'''.    Wa'^tci'megu  ke'kiine'mite'e  wi'uni''tcane"semi''tc''. 

25  KAbotwii'na'  a'cine'ciwAna'''tcanig  a'cawi'te''''. 

O'ni  mA'n  a'i'cawiyage  inA'iiA  ne'g''''*':  a'A'ci'gayage  mA'ni 
ki'genan"''.  Ki'ci'gayag'"'",  a'kiwi'ci'cawu"sayan°''.  Neguta"  iya"i 
netA'pi'Ap'".  Aiyo'tci'!  me'te'gw  A'ta'w"^''.  KAbotwemcgo'n  a'mi- 
naw£LpA'tAman°''.     Ci!  me'^tci  ni''kA  nekAtawimegune'n"'^'.     A'Ata- 

SO'pe'nAman"''.  Ci!  Me'ckwawA'kwA'tci'"''.  A'minawapA'tAman"''. 
I'ni'^tci'i!  pepig\va"ck'^'\  Ini'megu  a'kiwi'soge'nAman"''.  A'ciwa- 
pe'si'wanani  nepemiwa'pu's"'. 

"O'ni  na"kA''*tc'',  a''nawAgi  me'cku''pwagAn  A'kwi'^'tc  A'se'ny 
a"Api'^tc''.     AtAma'gAna'kw  na'i'  migo'niwig''''.     O'n  a'Ata'penAgi 

35mama''tcigi'megu  nene'nawaw'''^  '. 

"O'n  a'ke'^'tciyan  a'kwa'piyani  ki'cagu''tci'megu  wawa"setawi 
kiigo''''.  0'n°'',  'Na'i',  ni'mawiwa'pAt'^','  i'n  a.'cita"ayan°''. 
A'mawiwapA'tAman  ayaniwe'meg  A'pi'ta'pAta'niw  a'wa\v^'"setag'''". 
'Ci',    'waguna"i   ni'kai'yiitug'"'' ?'    nete'ci'ta'"'.      Ke'tcin   a'Anemi'- 

40pyaiyani  me'tci'megu  a'ckAmi'Anemip6ni-wawa"setaw"''.  Po'si'- 
megu  ke'"tciii  a'Anemi'pyaiyan""',  ini'meg  a'poni\vawa"setag''''. 
KAbo'twe  ne'pyanut^'.  Iya''i  pya'yaiyani  ki'cagu''tci'megu  mA- 
"kAtawa-'pe'kAtw  A'se'ni  ke'ke'cagi'meg  A'pi'tciniA'kA'tawaw"'''. 
Oni'na'    A'kw'i'^'tci   mA'n    a'nene''cki'segi   mAni''tca''i    kemi'ca'me- 


MICIIEI.SON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  137 

''Then  I  was  instructed  in  this:  'Now  you  may  commence  telling 
each  and  every  one  of  them,'  thfi.t  was  what  I  was  told.  That  is 
why  I  freeh'  have  been  instructing  you.  As  the  manitou  told  me  is 
the  way  I  told  you.  He  did  not  bless  me  alone.  The  manitou 
himself  is  constantly  thinking  about  our  name  (i.  e.,  our  gens).  But 
he  has  personally  instructed  me,  not  you,  of  course.  That  I  should 
instruct  you,  he  desires  of  me.  He  must  have  thought  that  I  am 
upright,  that  is  why  I  was  recollected.  I  have  told  you  this  in  an 
upright  manner,  just  as  if  you  were  listening  to  the  ones  who  blessed 
me.  Now,  speak  Cjuietly  to  these,  yom*  children,  in  the  future. 
Speak  to  them  only  in  a  right  way. 

"This  is  practically  the  one  thing  which  is  good,  the  gens  festival. 
You  should  attract  their  heads  °-  here.  There  is  not  any  secret 
about  it.  Now  you  are  many  listening  to  me.  I  do  not  in  any  way 
whisper  to  you.     I  plauily  tell  you  about  it. 

"And  then  when  I  woke  up,  just  as  I  started  out,  my  dwelling 
began  to  crumble  down.  Then  I  went  to  where  we  had  been  dwelling. 
It  was  a  fact  that  the  people  had  just  gotten  over  their  sickness. 
I  came  exactly  straight  to  my  mother's  dwelling.  Then  we  did  not 
know  each  other.  Later  on  we  recognized  each  other.  Then  she 
told  what  happened  to  my  father.  I  was  not  thinking  very  much 
about  my  father.  It  was  he  who  was  thinking  about  it.  At  first 
he  must  have  been  a  good  upright  person.  At  that  time  probably 
he  was  thought  of  by  the  manitous.  That  was  the  reason  he  knew 
that  I  would  be  his  child.     Soon  he  took  up  a  wicked  thing  to  jiractice. 

"And  tlien  this  was  what  I  and  this  my  mother  did:  we  built 
this  wickiup  of  ours.  After  we  had  built  it,  then  I  walked  about 
hunting.  Somewhere  over  there  I  was  sitting  for  a  long  time.  Lo! 
here  was  a  stick  of  wood.  Soon  I  noticed  it.  Well !  I  almost  recog;- 
nized  it.  I  picked  it  up.  Goodness!  It  was  a  cedar  stick.  I 
looked  at  it  closely.  Lo!  it  was  that  flute.  Then  I  went  about 
holding  it  in  my  hand.     I  walked  away,  I  do  not  know  why. 

"Then  again,  I  saw  a  red  stone  pipe  on  top  of  a  rock.  The  pipe- 
stem  was  feathered.     Then  I  took  it  and  I  certaiidy  recognized  it. 

"  Then  when  I  came  where  there  was  a  view,  as  far  as  I  could  see, 
something  was  shining  as  bright  as  possible.  Then,  '  Now  I  am  going 
over  to  see  that,'  I  thought.  I  went  over  to  see  it  and  it  looked 
just  as  sparkling  as  before.  '  Well,  what,  pray,  may  it  be  T  I  thought. 
When  I  continued  to  come  close  to  it  it  gradually  ceased  sparkling. 
When  I  continued  going  much  closer,  it  ceased  sparkling.  Soon 
I  came  to  it.  Wlien  I  arrived  there  I  saw  that  the  rock  was  black 
as  iron,  very  black,  black  as  ashes.  Then,  there  on  it,  was  our 
sacred  pack  spread  out.     After  looking  at  it  very  closely,  I  bundled 

02  The  children's. 

-10 


138  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.axn.io. 

nan°''.  Krcimammaw^pA'tAman  I'n  a"mAtAgwApi't6yan°'".  Kl- 
'ci'Api'toyan  Ini'meg  ii/'pitiig  iin^pA'tAmani  mAnA"kA  manetonag 
Inimego'nin"''. 
"'0'na"Api'A'piyaninetA'cimaniina'wita'*',a'gwinegu'ta'u'tegin"'', 
5m6'tci'meg  a'gwi  tAga'wi  noteno''igin°'".  KAbo'tw  a'pyata'nemA'k''. 
I'lii  nagA'mutcig  a"ka'cke''tawAg''''.  A'ci'megunipenlpena'- 
"AmAgwe  nAgA'monAn"',  ini'meg  anemi'cika"cke"tawAg''''.  Mene- 
'tA'megu  ayo'yAgwe  mene''tA  ka'cke'tAman"''.  'O'n  a'ne'k6''tc 
ayo'yAgw     ini'megu     'a"cikeg'''".       A"tA'segi     kenAgAmone'nanAn 

lOi'ni  tA''swipyata'nemA'k'\  Ca'ckiga"inini  nAgA'monAii  a'pyanuta'- 
g\viyan°'",  'ini  wa'''tclni'ca'wiyt\n°'';  wa''*tci  ne'ci"kA  ka'cke'- 
"tAman"''.  Agu'wiyii'A  wi'nAgA'mu'^tcini  pine'ci'megu""'.  Ki- 
'citca'gi'sag  i'n  A'^tca''megu  mame'kwdta'"ayan°'".  'Ci!  'Wa'nA 
I'ni  wa"'tc     i'ca'wiyiln'''','     i'n     a'cita"ayan'''".      I'n     a'me'kwita'- 

15"ayan°''.  Iniga''me'to'''tc  iniya'ne  mo'clcAgwi"sagin'''',  a'inane'- 
tAman"''.  Me'to"'tci  mego'ni  ma'netonag  a'a'wiyan  a'cita"ayan''''. 
O'ni  kI'cimeguma'ma''tcigipwawiwAni'ka''soyan  a'pya^'tciwapo'- 
tAman"'". 

"O'ni    ki'cipe"kutane'miyan°'",    kwiyenA'megu    wi'Anemi"aiyani 

20wS,''sayaw^^''.  Iniga''megu  ni'A'nemi'^'.  AgwikAna'gwA  wi'pwawi- 
"iniye'Anemi''aiyan°''.  Ini'megu  ma'mA'ka'^tc  anemi'cina''ikegi 
wi'Anemi'"  aiyan°'" . 

"Ke"tcinepya'yaiyan°'',  'kago''megu  ni'"i'cawi  ma'ma''tcig'''V 
nete'ci'ta'"'.      O'ni     mAni'megu'     ca"ckln    a'A'panemonu'tAintln"'' 

25me'to''*tci  ku^tci'megu  mA'ni  manetowuiie'"ta'Ani  ne'pemut^', 
nete'ci'ta'"^'.  Me'ce'megu  na"ina'i  pyit'yaiyan  i'n  a'na'tAmani 
ma'A'ni'^tca'i'  ci'ci'gWAnAn"''.  Nyawupi'tawAn"''.  MA'n  a'ci'Ata- 
'pe'nAman  a'Anwa'wa'ckag'''".  Ne'menu't-*^'.  KwiyenA'megu 
'i'niyan  ii'tA'ci'ai'yogin  anapA'tAman"'',  'i'n  anapA'tAmani  ma'A'ni' 

SOci'ci'g^vAJiAn"''.  MAui'meg  a'cAta'pe'nAman  a'pe'ku'ta'sag''''. 
'A'pya'^tciwiipiwe'toyan  aiyo"i'ci  wigi'yapeg''''.  Aiyo'tca''megu 
ke'pi'cksvate  pyii'yaiyan  i'n  a"me"kawi"cinan  ayii'ci'megupya- 
''tcikimotu''sayan°''.  Ki'cagu'^tci'megu  'Aniwawa'"senoni"  ci'ci'- 
gwAnAn"'' .         Nepya''tc.iga''iyowekena'^tci'tu       wi'pwawi'Anwa'wa- 

35'seg'''."  0'n°'',  "I'ni  wii'witep'",  mawi'nawA<'tciwA'''tca'ug''"V' 
a'"ina''tc''. 

A''tca''megu  "a'ke'kanet'mowa'*tc  aV^'pAnig""''.  Keya'ApAga'- 
"ipi  ne'kAnitepe'kwe'meg  a'^tcimo'a'te'"'.  A'penope'nowa'^tc'", 
'a"uwigi'wa''tcin  a''awa''tc''. 

40  A'wiipikemi'yanig''''.  Me'cena'megu  nyawiki'ce'"sw  a'pemikemi'- 
yanig  a'mo'ckA"Anigiga"meg''"".  A'pema'mowa'^tc''.  O'n  inin 
A'ckA'^tci'meg  a'me'k^\'ane'mawa''tc'',  a'nAtuna'Amowa''tci'ga'i 
wi"tA'cipwawikemiya'nig^\'an''''.  Cewa'nApi  me'teno''meg  anemina- 
"ki'winig    u'Anomi"awa'^tci    mAgwA"kiwAn"''.       A'ki'ci'megu'aiya'- 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  139 

it  up.     After  tying  it  up,  it  looked  just  as  it  was  when  I  saw  it  yonder 
in  tlie  manitou  land. 

"Then  I  thought  seriously  when  I  was  sitting  down  all  the  time, 
and  it  was  stUl,  wind  was  not  blowing  from  any  dii'ection,  not  even 
a  little  breeze.  Pretty  soon  a  gust  of  wind  came.  Then  I  heard 
singers.  Just  as  we  have  sung  the  songs  one  after  the  other  was  the 
wa.y  I  heard  them  (sing) .  The  first  one  we  used  was  the  first  one  I 
heard.  And  the  order  we  used  was  the  same.  The  number  of  our 
songs  was  as  many  times  as  a  gust  of  wind  came.  Only  because  the 
songs  came  to  me,  was  the  reason  why  I  did  this;  was  the  reason 
why  I  heard  them  myself  alone.  It  was  not  that  some  one  was 
singing,  but  it  just  came  that  way.  After  they  were  all  gone  then 
I  remembered.  'Well!  that  is  why  this  has  happened  to  me,'  that 
was  what  I  thought.  Then  I  remembered.  It  was  j  ust  as  if  they  came 
up  from  the  water,  so  I  thought  of  them.  I  imagined  I  was  in  the 
manitou-land.  Then  after  I  waited  and  knew  that  I  would  not 
forget  them,  then  I  placed  our  sacred  pack  on  my  back  and  started 
here  carrying  it  along. 

"Then  after  the  darkness  came  upon  me,  exactly  as  I  was  con- 
tinuing to  go,  there  was  a  light.  I  surely  had  to  go  there.  I  could 
not  but  continue  to  go  there.  It  was  without  doubt  the  only  way 
I  could  go. 

"When  I  came  close,  I  thought  'something  will  surely  happen  to 
me.'  Then  I  depended  entirely  upon  this,  because  it  was  as  if  I 
were  carrying  manitou-arrows,  I  thought.  At  the  time  when  I 
came,  then  to  my  amazement  I  saw  these  gourds.  Four  were  tied 
together.  Just  as  I  picked  them  up  they  made  noises.  I  liked  to 
hear  them.  Exactly  as  the  ones  which  were  used  they  looked  to 
me,  just  so  did  these  gourds  look  to  me.  Just  as  I  took  them  dark- 
ness suddenly  appeared.  Then  I  started  toward  this  wickiup  here, 
bringing  them  along.  Then  just  as  I  arrived  here  by  the  doorway, 
I  stumbled,  while  I  was  coming  stealthily  on  a  walk.  The  gourds 
had  already  made  a  great  racket.  I  was  coming  along  very  slowly 
with  them  so  that  they  would  not  rattle."  Then,  "Now  I  shall  stop 
for  a  while,  you  may  go  and  cook,"  he  told  them. 

For  the  first  time  they  knew  it  was  morning.  It  is  a  fact,  it  is  said, 
he  had  been  instructing  them  all  night  long.  Then  they  went  to  their 
respective  homes.  . 

Then  it  is  said  it  began  to  rain.  It  kept  on  raining  for  four  months 
and  there  was  an  inundation.  They  then  fled.  Then  after  some  time 
they  remembered  him,  for  they  were  seeking  for  a  place  where  it  did 
not  rain.  But  it  is  said  the  only  way  they  could  go  was  by  going  on 
top  of  the  hills.     The  water  had  already  come  up  half  way  (up  the 


140  ORIGIN    OF   THE   WHITE   BUFFALO   DANCE.  [eth.  iNN.  40. 

pe'taw  A'ku'pyanig'''".  A'kutAganetA'mowa'*tci  me'to'sane'- 
niwAg''''.  Me'ce'meg  a'wawiyagi'niegu  kiwi'tawa'^tci  mi'^tci'pa'a'i 
tca'g  a'cigi'ni'^tci"''.  A'pwawiku'se'gowa'*tc''.  Me'cemego'na" 
a'cigi'ni^tcin  a"ma'nani''tc'". 
5  KAbotwep  i'ni  klyotane'niwa"  a"ma'nani''tc''  O'nip  unigani'- 
mwawAn  a'nA'gini'^tc''.  "I'ni  ya'tuge  mA'ni  pete'gi  wi'ai'- 
y^gkwe' "  a''ini'^tc'".  Nepiga"meg  a'natA'mowa**tc  a'kwapiwa^tci'- 
meg''"'.  Nepi'meg  a'Aniwi'tAnigi'ga'i  ne'p''.  WinA'gii'  a'me- 
'kwane'megu'^tc     ane'tA     me'to'sane'niwa'''.        A'ponotA'mowa'^tc 

10uwiwA"ciwe'wawAn°''.  Inime'gup  a'krci'cegi'cegi"cini'*tci  mane'- 
towa'i  kiyota'ni'^tci'''.     I'nip  ii'kTwik:\vInAtawi'ciga'pawa''tc''. 

O'ni  wi'n  a'kA'none'^tc''.  "Na'i',  nene'ka'nemi  wi'u^'tci'na'ime- 
to'saneniwi'gwa'igi  ma'A'gi  me'to'sane'niwAg'^'V'  a"me''tc'". 
"Wi'me'to'saneni'wiwa''tci'*tca'i  ki'inane'mawAg'''".     Ki'tapi'awAgi'- 

15  ku''',"  a'i'negu'^tci  kegya'tcine'ni'a'''.  "'O  "wa'na'i'ni,  A'ce'megu 
nrku''*tcaW'" ;  keke'kaneta'pwAku''tc  a"pi'tcimAnikI"cagu''tci- 
'sAnAgi'nagWA'k''.  SAnAgi'nagwAtwi  mA'n"''.  Ne/"chvawi  niA'ni 
ne'p''.  A'ce''tca"megu  nl"ku''tcawi  wrna"sa'Ag'''',''  a'i'''tc''. 
"KfnagA'cipwA'meg''"',  katAga"mAni  ne'pi  kago"  i'ciku"tAgag''"'. 

20Ki'pyapwA'mcgu  me'simii''meg''"';  ka't  u'wiya'  aiy5"  A"ck\vi'ki- 
■^tc"',"  a"ina''tc''.  "Ke'tenA'megu  mane'towAgi  neke'ka'neme- 
gog""",  a'gw  A"ce  "inowa'yanin"''.  I'ni''tca'  wi'u^tci'megu'aiyo'- 
"i"Anemi''aiyagw  A'kwitepyiigi'meg''"'.  Ki'Anc'mi'apen"-^',  cewa'nA 
mA'kwa''tci'megu    kl'Aneme'ka'p'"^',"    a"ina''tci   me'to'sane'niwa"''. 

25"A"pemiwa'pu"sa''tc  A'kwi'tcpyag''''.  A'ane'mi'a''tc''.  'A'nagA'- 
negu''tci  kcgime'si  me'to'sane'niwa'''. 

O'nip  I'niyA  nl'ganlt'^',  "MAni'mcgu  na"nln  ami'cawiya'ne'e 
pwawikago'i'inowa'te'e  nl'nani  wi'wapetunamoya'ne'"'.  A'eega'- 
'mcg  i'na'i  kepyii'nenepw  a'ma'nani''tci  mane'towAg'''"." 


30  A"pyawa''tc  a'sagA''Anig'''',  a'ma'nani'Hci  pena'wa'''.  "Na'i', 
nawA''tciwi'se'nitaw""='.  Nyii'wiigun  aiy6''i  kl'awi'a'wipen"*'. 
Nya'wugiinagA'k  i'ni  wrna'gwaivAg'''"''.  I'ni  wrkT'cikaki'pu'''tca- 
yj^gkwe"^  Apeno'Agi'ga'  i'ni  wi'menwime'to'saneni'wiwa'^tc'V'  a'ina- 

35 ''tc''.  "PenawAgi'''tca  mo'cA'gi  ki'wA''tcawA''tca"open'^^',"  a''ina- 
''tci  me'to'sane'niwa'''.    A"tape''siwa''tc''. 

'O'n  iniyA  niganitAma''mcgu,  "Na''ni'n  amitA'ci'senya'e'- 
nAgow^"^',  cawawi'nA  ni'nA  mA'kwA'g  aiyo"i  tAnAmiya'gago'-^'," 
'a"ina<'tc'". 

'O'ni    nyiiwugunAgA'tenig    a'a'''tfimu''tc'':    "Na'i',    Tnu'gi    mA'n 

40  aiy6"ninA  kepya'nenepw  i'nina'  ni'nAga'i  nepyaneti''s''',"  a'i'''tci 
klmo'''tc''.  "Aiy6''tca'i  wi'A'ckwi'wA  na/'ni'nA  nana'ku'migwan'"^'; 
a'gw  anemi'ai'j^Agwe  wi'Anemi''a''tcin'''',"  a''ini''tc''.  "  Iniga'- 
'mcgu  wi'na'gwaiyAg'"'^'.  Aniga'ne  ma'kAtawapA'tanig'''',  wi'ma- 
witA'ciwA''tca"oyag'^'^''","     a''ini''tc''.      'I'kwawA'g     ii'pe'nowa'^tc''. 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  141 

slopes).  The  people  suffered  dreadfully.  They  were  among  game 
animals  of  all  kinds.  The  latter  were  not  afraid  of  them.  There 
were  a  great  number  of  every  kind. 

Pretty  soon  there  were  a  lot  of  reptiles.  Then  it  is  said  their 
leader  stepped.  "  Very  likely  we  must  now  go  back,"  he  said.  They 
could  see  water  as  far  as  they  could  see.  The  water  was  flowing  very 
swiftly  He  (the  one  blessed)  was  remembered  by  some  people. 
They  ceased  carrying  their  packs  on  their  backs.  At  once,  it  is  said, 
the  manitous,  the  reptiles,  were  lying  on  their  packs.  Then  they 
stood  about  not  knowing  what  to  do. 

Then  he  was  spoken  to.  "Now,  just  think  a  way  in  which  these 
people  might  live,"  he  was  told.  ''Verily,  you  are  to  think  of  them 
so  that  they  will  live.  You  will  of  a  surety  satisfy  them,"  he  was  told 
by  the  larger  men.  "O,  yes,  I  will  just  try;  though  you  well  know 
how  very  difficult  this  looks.  This  looks  difficult.  This  water  is 
dangerous.  I  shall  merely  try  to  save  them,"  he  said.  "You  are  to 
simply  follow  me,  do  not  fear  this  water  in  any  way.  You  are  to 
come  along,  all  of  you;  let  no  one  remain  here,"  he  said  to  them. 
"Truly  the  manitous  know  me,  I  am  not  merel}'  saying  it.  That  is 
why  we  shall  be  able  to  walk  along  here  on  the  surface  of  the  water. 
We  shall  surely  walk  along  (on  the  surface  of  the  water),  but  you 
must  walk  along  quietly,"  he  said  to  the  people.  He  began  walking 
away  on  the  surface  of  the  water.  He  went  on  his  way.  He  was 
followed  by  all  the  people. 

Then  it  is  said  the  former  leader  (said),  "This  is  exactly  what  I 
would  have  done,  if  he  had  not  said  anything,  I  would  have  then 
commenced  talking.  I  just  brought  you  for  fun  where  there  were 
many  snakes." 

When  they  came  to  a  place  where  (land)  was  exposed  (out  of  the 
water),  there  were  many  turkeys.  "Now  let  us  stop  here  to  eat. 
We  shall  \)e  here  four  days.  On  the  fomlh  day  we  shall  depart. 
Then  our  belhes  will  be  thoroughly  filled,  and  the  children  will  then 
have  health}^  lives,"  he  told  them.  "Verily  we  shall  cook  turkeys 
only,"  he  told  the  people.     They  felt  happy  over  it. 

Then  that  leader  again  told  them,  "Yonder  was  where  I  would 
have  let  you  feast  too;  but  for  my  part,  you  would  have  eaten  bears 
here." 

Then  he  (the  one  blessed)  related  after  four  days:  "Now  I  have 
brought  you  to  this  place,  and  at  that  time  I  brought  myself  here," 
he  said  secretly.  "Wlaosoever  talks  contrary  to  me  shall  remain 
here;  he  shall  not  go  the  way  we  shall  go,"  he  said.  "We  shall  start 
out  at  once.  Yonder  at  that  black  object,  is  where  you  shall  cook 
your  meals,"  he  said.     The  women  went. 


142  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  Tetu.  aNN.  40. 

IniyAga"  ineni'wA  pemimanemaneto\va''^tcimut  a'pemiwa'pu'sa- 
''tci  pemiwapika'wini''tc''.  "MAniku''megu  na''nin  amipemi'aiya'- 
ne'^V'  a''pemi'*tc'". 

"Aiyo"  aiyo'"'",  wI"A'ckwa''tc    amvane'mig%van'"^',    kago"    a'ci'i'- 
5"cigwan°*'.    Ka'tA'^tca'i  keteminawryagagu  mo'"tc   u'wiya"    6'sA'n 
i'n  i'ca'winit^",  ka't''".     I'n  a'ine'nAgow'^^'." 

A'Anemika'wiwa'^tc''.  "'O'  ni'nA  nete'gwA  neni'w'"*',  a'ke'ka'- 
nemi''tc  a'maneto'wiwAgi  wa"'tci'nowa''tc''.  Ni'peme''kA''tca 
mo'tci'megu  nl'n"*",''  "a'i''^tc''.    Aya'nu'sa'^tci  kAbo'tw  a'Anemine'- 

10'ka'cka''tc''.  Ku'^tci''a"mo"kl<'tc  A'nemyag  a'wi'ckwawa'ge'si'^tc''. 
"NAna"i'kati''sunu  wrAnemA''kiwiwi  wi'Anemi"aiyan°'V'  a''ine- 
^tc''.  A'penowa'^tci'meg''"'.  Wayo'"sitcig  a'ku"tA'mowa''tc  Ite'pi 
wl"a\va'^tc''. 

"O'ni  kwiyeiiA'megu  nawA'"kwanig  lya"  a"pyawa''tc  i'niye  ma- 

15'kAtawapAta'ninig'"".  '0'n°'',  "Nl'ciigu'n  in  aiyo"i  wi'awi'a'- 
wiyAg'''""',"  a"mi'^tc'".  "Uwiya"si  ki'A'ci"t6pen  Ape'no'Agi 
wi'Anemi"A'cA"A"cAniag''"«'.  I'ni  T\-i'peno"^tca'igi  wfai'yAg'^''''', 
cewa'n  I'ni  wi'mAgi'megu'u'sa'gA'Ag'"',  wrpo'niyAg'^''''',"  a"ina- 
•^tc'".    O'nip  a'A'ci"towa'*tc  i''kwaw.\g  u'wiya's'",  a'ApwA'ApwatA'- 

20mowa^tci  nakA^'tc  a'nA"sarLA'sa'ko'i'gawa''tc''. 

"MamemvitA'"s'''',"  a''ine''tc''.  "Wi'pwawi'ano'ano'tAmag''''^', 
ku'^'tci  kegime'si'megu  kfuwi'wA'cip^^',"  a"ina<'tc''.  "Cewa'nA 
ni'nani  wrAnemiwI'tamAg  Ape'no'Agi  na"u''satcig'''',  'i'ckwa'sa- 
'Agi'ga''";    a'prtu'sa'gw-a'ig   i'ni    wi'A'pi'tu'"sayag''«".    A'gwi  wi'nA 

25po"si    pApiwe'ci''itcig'''",     na'ipa'utcigi'mcg''"',"     a'i"'tc''.     '0'n°'', 

"Me'ce'megu   wi'AnemitAnene'gowAgi   vvi'kiwine'ka'tiwAg'''V'    'a'i'- 

^tci".     "'O'ni,    kinwa'wA    pya^'tci'aiyani'megu    me"ten5''i    wi'pya- 

^tci'ai'yag''™',"  a"ina''tc''. 

A'na'gn'awa''tc'".    KAbotwe'meg  a'wapi'Ana''soni''tc''.    KAbotwe- 

SOpi'meg  a'wapine"ka'tini<'tci'.  Kageya''megu  kegime''s  a'kwapine- 
'ka'tini''tc''.  Wam<^tcane"sitcig  ag\vi'k.\nag\vA  wi'ne'cki'mawa- 
•^tc''.  A'Anemi'A'ckita"awa''tc''.  A'A'ckane'mawa''tc  uni'^tcane's- 
"wawa'*'.  O'nipi  kAb5'twe  negu't  a"aiyi"kwi'e^tc'\  Inipi'megu 
a'agsvA'piwa'^tc     A"kwitepyagiga''in    a'Api'A'piwa'^tc'''.     Wa'nAto'k 

35a'tA'ci'se'nya\va''tc'".  "O'nip  a'pag\vita''awa''tc  Ape'no'ag''''. 
"Ke'tci"cinu ''"',"    a'"ine''tc''.    A'ke'tci"ci'nowa<'tc'". 

AckA'^tci'meg     a''pyawa<'tci     wi'tA'ci'agAVA'piwa<'tc''.     A'ke'tci'- 

megu'A'ki'winigi  peno^'tci'meg  a'agwi'agwi'ckA'ki'winig'"'".    "MAni- 

"^tca"megu     mA'n     i'n     a'A"cki'sag'''',"     a"ina'^tc'".     A'kwita'ki'g 

40a''awa''tc''.     'Iya"megu     maiya'wi     mAgwA"kiw'^'^',     a'pagwawA'- 

ginig'''",  iya"  a'ne'pawa'^tc*'. 

O'nipi  mamaiyA'meg  a'pe'nowa''tc''.  Ana'gwinig  a"pyawa''tc 
a'ku'pyanig'''';  5'nip  ,a'po'mwa''tc''. 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  143 

That  man  who  had  hccn  talking  like  a  manitou  began  to'walk  off 
when  others  began  marching  away.  "This  is  exactly  the  way  I  too 
would  have  gone,"  he  said  as  he  went  along. 

"Here,  here,  is  where  he  shall  remain  who  begrudges  me,  and  thus 
says  anj'thing  to  me.  Do  not  pit}"  him,  even  if  it  is  someone's  father 
who  does  it.     That  is  all  I  say  to  you." 

They  were  marching  on.  ''O,  the  man  means  me,  because  he 
knows  that  1  am  of  the  nature  of  a  manitou,  that  is  why  he  said  that. 
But  I  am  going  to  walk  any  way,"  he  said.  While  he  was  walking 
along  soon  he  disappeared  downward.  Although  he  came  forth  into 
view  down  below  he  cried  out  terribly.  "Support  yourself,  let  it  be 
the  earth  upon  which  you  will  continue  to  go,"  he  Avas  told.  They 
went  right  along.     They,  whose  father  he  was,  Avere  afraid  to  go  there. 

Then  they-  reached  that  black  object  just  at  noon  time.  Then, 
"We  shall  stay  here  two  days,"  he  said.  "We  shall  make  some 
cm'ed  meat  so  that  you  may  give  each  of  the  children  (something)  to 
eat  on  the  way.  Now  it  shall  be  far  where  we  shall  go,  but  a  large 
piece  of  land  will  be  out  of  the  water,  where  we  shall  camp,"  he  said 
to  them.  Then  the  women  were  busy  making  the  meat,  broiling  it 
and  roasting  it  on  the  spits. 

"Just  a  sufficient  number,"  they  were  told.  "So  you  will  not  be 
overloaded,  though  all  of  you  will  have  loads  on  your  backs,"  he  said 
to  them.  "But  then,  I  am  now  going  along  with  children  who  can 
walk,  also  the  girls;  wherever  they  walk  we  shall  walk  and  sit  clown. 
Of  course  not  those  who  are  too  small,  just  those  who  can  run,"  he 
said.  "They  may  just  play  along  the  way,  they  may  just  chase 
each  other  aromid,"  he  said.  "And  the  rest  of  you  must  come  along 
only  the  way  I  go,"  he  said  to  them. 

Then  they  started  out.  Soon  they  (the  children)  began  wrestling. 
Soon,  it  is  said,  they  began  to  chase  each  other.  Finally  they  were 
all  chasing  each  other  around.  They  whose  children  they  were 
could  not  scold  them.  They  went  along  feeling  worried.  They  were 
worried  at  their  children.  Then,  it  is  said,  pretty  soon  one  of  them 
was  made  tired.  Then  they  stopped  to  rest,  sitting  on  top  of  the 
water.  They  ate  a  meal  there  unconcernedly.  Then  it  is  said,  the 
children  got  thirsty.  "Lie  down  fiat,"  they  were  told.  They  lay 
down  flat. 

After  a  long  time  they  arrived  at  the  place  where  they  were  to  rest. 
There  was  a  large  piece  of  land,  which  was  covered  with  mud  for  a 
long  distance.  "Much  of  this  water  has  gone  down,"  he  told  them. 
Then  they  went  up  the  hill.  On  the  top  of  the  hill,  where  the  earth 
was  dry,  was  where  they  slept. 

Then  they  started  out  early.  In  the  evening  they  came  to  the  place 
where  the  water  had  come  up;  then  they  camped. 


144  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ANN.  10. 

"Na'i'*,  i'niyapi  wi'Ano'kane'iiAgow™^',''  a''ina''tci  neno'tawa"'". 
"Mo'cAgi'megu  penawA'gi  ki'ne'sa'p''^V'  a''ina''tc''. 

A"po'si'Anwa'''tciwa''tc''.    Mo'cAgi'megu  pe'nawa'  a'ne'"sawa''tc'". 
Mane'meg  a'ne"sawa'*tci'.    O'n  iya"  a"pya'nawa'*tc  ini'n  a'a'wini-  . 
5  ''tci  ne'niwAn"''. 

"Na'i',  inugi'megu  wi'wapimoni'sa'wayag''""'',  kago''i  ku'^tci'- 
megu  nI"i'caW'',"  a"ina'*tc''. 

O'nipi,    "1    nu'gi    mA'ni    ni'kiga'nopeiiA    ma'A'gi    pe'nawAg'''",'' 
a"ina''tc''. 
10      "Ci'j  wI'tAne'swawAgete'nina'i?"   a'cita'"awa''tci  mAmi'"ci"Ag'''". 

'O'nip  a'wapikAnakA'nawi^tc  I'nA  nenl'w^*":  "Na'i',  mA'ni 
wi'i'ca'wiyAg''''"^'.  Ketcagimegu'Agi''topenA  keta'ine'menan"'',  ke- 
'ca'cketo'wawAg'''',  kegime'si\va''megu  keta'I'nemwawi  ketA'gi- 
'top''*'.    Inugi'^tca"    I'ni    kegime'si'megu   ki"natapwA    tA"sw   agi'- 

15" toy ag '''"*',"  a"ina<*tci  me'to'sane'niwa'''.  "Cewii'nA  ki'wiga''tci'- 
megu'aiy6'ino'kame'kwi''setop''''^'.  MAgiga"megu  kl'no'kame'kwi'- 
'setop"^'.  Ki'kegene'sipwAga"meg''"'.  Mo'tci'meg  i'niy  a'cke'- 
pyatot  u'wiyaw  aiyo''i  ■w-i'pemite''*tca'cin"-^'.  I'ni  wato'wayan"'', 
'ka'tA   wIg^va'ci'yagago■^','    a'ine'uAgoW®'.    Cewa'n    a'g^vi   wi'na'- 

20  "sa'^tcin"'' ;  I'ni  wi'i"cikeg'''',"  a'i'^'tc''. 

Krca"'tcimu'*tc  a'ma'nawa''tci  no'kame'kuni'gatcig'''".  NomAga'- 
'megu  a'ki'ca'wiwa'^tc''. 

"Na'i',  aiyo"  i'na'i  Ana''kA"Am6gu  \vi'A'pe"kwa"cigin'''';  i'na'i 
ki'A'tawap™*',"  a  i"^tc''.  . 

25  Wa'pAnigi  mamaiyA'meg  a'to''kiwa''tci  mamrci''itcig''''.  I'na- 
"tci',  w-inwa'w  a'c5'ckapya''cini''tci  tci'paiyAni  na"kA''^tc  i'niy 
uta'Ine'mwawa'  i'na'  a'A"tanig''''.  Ayawi'ci'meg  uta'inemetA'- 
mowa'^tc  i'na"  a'A"tanig''''.  A'pwa\vi'megu'wiya'Akago''i'A'gi- 
"to'^tc'".    Mo'tci'meg   i'niyA    iiAna'w    a'tA'cine'po'it   ina''meg    a'co- 

30'cka'pya"cig'''". 

Iniga'ipi'meg  a"wapiki'ganu''tc'".  Na'kA'^'tc  i'nin  ane't  a'pitA"- 
wawa'^tc  i'nini  ne'niwAn°''.  Pe'ki'megu  'a'wawi"se'niwa<*tc'", 
agwiga'wi'nApi  nimi'eti'wa'^tcin"''.  Ca'cki'meg  a'ke'tcikigii'noni- 
•'tc'';      i'ni      mi"cam      a'pwawi'meguni'senA'mowa''tc''.      Ina''meg 

35a''Ago'tanig''''.  A'pwawiga''inimiwA'A'mini<*tc''.  Ca'cki'meg  ii'wi- 
'se'niwa''tci  nyawenwipi'megu  wi'se'niwAgi  me'to"sane'niwAg'''". 

O'nipi  ki'ciwi'se'niwa''tc'',  a'a^'tci'mo'a'^tci  me'to'sane'niwa'^': 
"Na'i',  ni^'tcime'to'sane'nitig'"'',  ke'tenA'megu,  'neke'ka'nemegwA 
ma'netow^'','      netena'neti's"'.       MA'ni     wa'^'tc     i'cime'nAgow"*", 

40  sAiiAgi'nagwAtwi  pya'^tci'ciwe'nAgow"'^'.  A'ci-na''kA-mA'ni-"Agi'- 
"toyagw  aiyo'"meg  inu'gi.  mA'ni  kenata'p^'''.  Kegeme'si'megu 
ma  A'ni  kenata'p^^".  Agwi'kiigo'i  wi'Agi'to'yagwin"''.  Aiy5"megu 
ki''natap\v  i'niyan  iya"  a'tAnAgi'to'yagwin"*'.  KinwawA'ga*'" 
'netAgi'topenA'megu,'  kete'cita'a'pwAtug'"'".     A'g""'",  ma"Ani'megu 


MiCHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO   DANCE.  145 

"Now,  I  will  hire  you,"  he  told  the  Indians.  "You  will  kill  nothing 
but  the  turkeys,"  he  said  to  them. 

They  were  very  willing.  They  killed  nothing  hut  the  turkeys. 
They  killed  many.  Then  they  brought  them  to  the  place  where  that 
man  was. 

"Now  you  must  begin  at  once  to  pick  the  feathers,  for  I  am  going 
to  do  something,"  he  told  them. 

Then  it  is  said,  "Now  we  are  going  to  give  a  gens  festival  with 
these  turkeys,"  he  told  them. 

"Well,  pray,  in  what  are  we  going  to  cook  them?"  the  ceremonial 
attendants  thought. 

Then  it  is  said  that  man  began  a  speech:  "Now  this  is  what  will 
happen  to  us.  We  have  lost  all  our  possessions,  yom*  kettles,  in  fact 
you  have  lost  all  your  possessions.  Verily,  at  this  time  you  shall 
see  all  that  you  have  lost,"  he  told  the  people.  "But  you  must  first 
place  new  dirt  here  very  carefully.  You  will  place  new  dirt  covering 
a  large  space.  You  must  do  this  in  haste.  Even  the  body  of  the 
one  who  was  drowned  will  be  lying  here  on  his  belly.  That  is  why 
I  say,  'do  not  bother  with  him;'  thus  I  say  to  you.  But  he  shall  not 
be  alive;  that  is  the  way  it  shall  be,"  he  said. 

After  he  spoke,  there  were  many  people  digging  to  put  on  new 
dirt.     In  a  short  time  they  were  finished. 

"Now  then,  spread  some  things  here  for  him  to  lay  his  head  on; 
you  mil  do  it  for  him,"  he  said. 

Early  the  next  morning  those  who  were  the  ceremonial  attendants 
woke  up.  Lo,  there  they  saw  a  corpse  stretched  out  and  then-  things 
were  there.  Each  of  their  belongings  were  there.  No  one  lost  a 
thing.  Even  the  person  who  had  died  at  some  lonely  place  was 
lying  there  stretched  out. 

Then  it  is  said  he  at  once  commenced  his  gens  festival.  And  some 
of  them  buried  that  man.  They  had  some  great  feasts,  though  it  is 
said  they  did  not  dance  together.  He  just  gave  a  big  gens  festival; 
the  sacred  pack  was  not  taken  down.  It  was  just  there  hanging. 
No  dancing  songs  were  sung.  They  only  feasted.  The  people  had 
four  feasts,  it  is  said. 

Then  it  is  said,  after  they  ate,  he  spoke  to  the  people:  "Now,  my 
fellow  people,  truly  I  think  of  myself,  'the  manitou  knows  me.' 
This  is  why  I  mention  this  to  you,  because  the  way  I  have  brought 
you  through  looks  very  difficult.  And  this  which  you  have  lost, 
you  are  able  to  see  it  here  right  now.  You  see  them  all.  You  will 
lose  nothing.  You  will  see  those  things  exactly  where  you  lost  them 
over  there.  You  must  have  thought 'we  have  lost  them.'  No,  here 
they  are,  all  of  them.     Some  one  will  just  say  it,  if  he  says,  'I  lost 


146  OEIGIN    OF    THE   WHITE   BUFFALO   DANCE.  [eith.  axn.  40. 

ke'gime's'".  A'ce'megu  wi'i'nowaw  u'wiya"^",  'newAni'tu'  inAn 
a"'"cikeg'''V  i't"'.  Mo'tcima''megu  nAnakawe''siweni  ka'kane'- 
tAgig'''',  A'ce'noniwi  yo'w'"''.  Cewa'n  aiy6"megu  wAni'naw 
A'tii'niw'''";  pyamigAteniwi'megu.  Ni'nA  wa"'tci  natA'mowa''tc 
5i'n  unatawino'nwaW"'","  a'i'''tc''. 

AnetA'p  ini'megu  i'ciwi"cA'"sowAg'^'',  a'sa'gime'^tc'';  mamii'^tci'- 
megu'u  \vi"pemike'ta'''tcimoW*",  a'cita'"awa''tc'',  a'A'ta'nigin"''. 

O'nip'',  "Na'i',  nawA'kvviig  I'ni  wrnAna'teyiig ''"''',''  a''ine''tci 
wata'tae'initcig"^''.  NawA''kwanigi  wa'pAnig  a'nAna'towa''tc  uta- 
lO'ine'mwawAn"''.  "Ni'nAga'  ag\vi'kago'  A'ce'nugin"'',''  a'l'yowa- 
■^tc''.  Kegime'si'megu  i'n  a'i'yowa''tc'',  kegime'si'megu  a'pwa- 
wikago"i'A'ce'nonig  a'tcagi'megu  I'na'  A"tanig'''".  Ane't  ii'mane- 
'cita"awa''tc  uta'i'nemwaw  a'na'towa''tc''. 

O'ni  wa'pAiiigi  ncguti'gAmig  I'nin  a'wA'*tca"awa''tc''.    Oni  nawA- 
15'kwa'nigini    na''kA    ncguti'gAmig''''.      O'n    ana'gwinigi    na'kA"'tci 
neguti'gAmig''''.     Ini'meg  a'i'ca'wiwa'^tc''.    KwIyenA'megu  nawipe'- 
ponig  a'tcagiwA''tca"awa''tc  I'nin  u'ckina'wa'An"''. 

O'nipi   me'ce'megu   kenwa'"c  i'na'    a.'uwi'uwi'giwa''tc''.     A'gwip 
u'wiya'A    nep6"i'*tcini   me'teno"megu   i'niyA    neni'w""^";    inipi'meg 
20  a'cineguti'nepeg''''. 

O'nip  utogima'mwawAn  a'kAn6ne'gowa''tc''.  "Na'i',  'I'niyapi 
wI'atA'piyAg'''''"''',  kl'pinane'tapen  A'ckipo'niyAgwe  negu'ta"'". 
A'mcnwA''kiwigi  ki'mawi'uwl'gipen°'^'.  I'n  aiy6''nInA  mA'n  a'pi- 
"ckane'tAman    a'a'wiyAg"""*","     a''ini''tc''.       "Inugi'megu    na"ina' 

25a'ki"citAg\va'ga"ig'''',  i'n  A'cki'megu  tAgwa'gaigi  wi'a'miyAg'^^®'. 
Ki"Anemiraenamena'ck6'nopen°'^',"  a''ini''tc''.  A'cki'megumen- 
wane'tAgig  a'ma'nawa'^'tc'".  O'ni  wi'n°-^',  "'Ana'"e,  'iniyatu'ge 
wi'wi''tca'\vayAg'''^''',  cewa'n  a'kowi'megu  ki'Anemi'uwI'uwIge.'- 
"ipen°*".     AwitA'ku'i  yo'we  ne"k  aiyo''  a'awi'wAgwiin"'',  u'wiya'A 

30ne'p6"i's*',"  'a''ina''tc''.  "Ne'ki'meg  aiyo'  a'awi'wAgwan"'',  i'ni 
ne''k  amipwawinep6'"ite'^',"  a"ina''tc'". 

Me'ce'meg  a'Anemi'uwi'uwI'giwa''tc''.  Ayanutawa''tci'meg  I'nin 
utogima'mwawAn  a"nepo"kani''tc  a'ki'cagu'^tci'megu'i'cita"ani''tc''. 
O'nip   a'mAmato'megu''tci   wI'nA  wi'na'sani^tci'meg   a"i'ci'megu''tc 

35a'ki'ciga'Inininepo''ini''tc''.        "Mame^tcina"megu      'i'nug      aiyo'"i 
kl'mAma'tomen""',     a'gwi     na'kA'^'tci     kago"i     wi'i'ciki'sa''tcime'- 
nanin."''.      Ni'nA    niA'ni    nenAna''anetA    mA'n    otawe'ni    netcagi'- 
megutepa'nemawA  mA'nanA  me'to'sane'niw'^'*^".     AgAvi'kiigo'  ine''ke  * 
wi"ta'pwa''tcin°''.        NinA'megu     ni'kA'nSnaw     u'wiya'A     niAma'- 

40tome'k«".  Na'kA'^'tci  ki'ki''kime'k''",  'Po'nimi.  Neki'cima'ininA- 
'a<'tci'mo'aw^*V  ni"inaw^''',"  'a"igu''tc''. 


MiCHELso.N.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  147 

this  kind  of  a  thing.'  Even  those  who  know  witchcraft,  it  (their 
medicine)  was  gone  also.  But  it  is  all  around  here;  it  came  also. 
I  am  the  reason  why  they  see  their  medicine,"  he  said. 


Some  of  them,  it  is  said,  began  to  sweat  at  once,  for  they  were 
frightened  by  what  they  had  been  told;  because  surely  he  would 
start  to  tell  outright,  they  thought,  where  it  was. 

Then  it  is  said,  "Now  you  may  get  it  at  noon,"  the  owners  were 
told.  They  went  to  get  their  belongings  ne.xt  day  at  noon.  ''Noth- 
ing of  mme  is  missing,"  they  said  among  themselves.  All  of  them 
said  the  same  among  themselves,  that  nothing  was  missing,  that  all 
was  there.     Some  of  them  were  bashful  when  seeking  their  things. 

Then  the  next  day  one  household  prepared  a  feast  for  him.  Then 
at  noon  another  household.  Then  in  the  evening  another  household. 
They  kept  this  up.  Just  at  midwinter  all  then  had  cooked  feasts  for 
that  young  man. 

Then  it  is  said  they  remamed  abiding  here  for  a  long  time.  They 
remained  living  there  for  many  years.  It  is  said  no  one  died  during 
that  time  except  that  man  (mentioned  above) ;  that  was  the  only 
death,  it  is  said. 

Then  it  is  said  they  were  addressed  by  their  chief.  "Now,  eventu- 
ally we  must  move  to  a  new  location,  we  shall  think  it  clean  when 
we  first  camp  somewhere.  We  shall  go  to  live  in  some  good  land. 
I  am  getting  tired  of  this  place  where  we  are  now,"  he  said.  "This 
coming  fall,  early  in  the  fall  then  we  shall  move  immediatelj*.  We 
shall  oat  meat  all  the  time  on  the  way,"  he  said.  Behold,  they  were 
many  people  who  favored  it  at  first.  Then  he  (the  hero),  "Mother, 
probably  we  had  better  go  along  (with  the  people),  but  we  must 
always  live  behind.  No  one  would  ever  have  died  if  we  remained 
here  all  the  time,"  he  said  to  her.  "  Just  as  long  as  we  remained  here 
no  one  would  ever  have  died,"  he  said  to  her. 

They  went  along  living  anjnvhere.  Wliile  they  were  moving  the 
chief's  family  had  a  death,  and  he  felt  very  badly.  Then  it  is  said 
he  (the  hero)  was  besought  by  the  chief  and  asked  that  the  person 
who  had  already  died  should  come  back  to  life.  "I  shall  pray  to 
you  for  the  last  time,  I  shall  never  again  trouble  you  in  anything. 
I  have  the  control  over  this  town,  which  you  see,  I  have  control  over 
all  these  people.  If  any  one  speaks  to  you,  he  will  in  no  respect 
speak  truthfully.  I  shall  speak  to  the  person  myself  if  any  one 
prays  to  you.  And  if  he  nevertheless  speaks  to  you,  'Stop  talking 
to  him.     I  have  already  told  him,'  I  shall  say  to  him,"  he  was  told. 


148  OEIGIX    OF    THE    WHITE    BUFFALO   DANCE.  [eth.  ann.  40. 

A"a''tci'mo'a''tc'':  "Na'i',  mA'n  a'peta'pyii'senwi  mame''tcina'- 
'iwen°''.  U'wIya'A  ma'A'gi  me'cemego'na'i  mAma'tomAte  me'to- 
'sane'niwAg  ayana"sani'^tc'',  ''au','  i'nene's*'.  Ke'tenA'megu 
'u'wTya'A  kl'gi'a's*'.  I'niigi  nii'k  a'ki'cinep6''ini''tci  me'cemego'- 
5  na'i  niAina'tomAt"',  'agwi'kAiiag'v  i'ni,'  na''kan  i'yowen"'". 
Cagwanemowi'nagwAt''''.  Agu'wiya'A  na'"sa'awA  ki'cinepo'i'ni- 
'"tcin"'',  agwima''  ine'taga'yanin"''.  Ni'n  inugi'^tca''ninA  ni'tcagi'- 
inegunAto'mawAgi  me'to'sane'iaiwAg*''','' ■  'a'"ina''tc''. 

A'An6''ka'kya<'tci  wi'mawA''tci'meme''tc''.    A'mawA'^tci'meme^tci 

lOkegeni'meg''"'.  O'n  a'me'sotawiwitA'mawa''tci  me'to'sane'niwa'"'. 
"Na'i',  niA'nA  ketogima'menanA  ne'po'kaw"^*'.  Wl'petegi''tca'- 
'nawa'^tc'",  i'ci'ta'aw"'^',  u'gwi'sAn"''.  Na'sa'agwa'nA'^tca'i  nl'tii'- 
pi'egwA  na"nm'"^".  A'g^vi  ■v\'i'mya'cinawa''i''tcin°'';  pe'ki'megu 
ni'ta'pi'eg""^^".        Me'sotawi'mcgu      kl'tapi'e'gunan     i'li     a'ca'wig- 

15wan°*',"      a"ina'*tci      me'to'sane'niwa"'".        O'n      a'pwawi'uwl'ya- 

'Anikago"megu'i'cikAna'wini'*tc''.       "  I'nl,     ii'pwawimagwa'e'uwiya- 

'Akago'i'cikA'nawi'^tc'',    inAmcgO'ni    wl'k^vna'wiyan"',''    a"ciwa''tc'". 

"Ni'na'sa'awA''tca''megu  ni'n"*',"  a''ina''tc  i'ni'i  me'to'sane'niwa'''. 

O'n  a"nagwa''tc  ite'p  a"a<'tc''.    "Kl'cimena'gu'slw'"^',"  a''ine'*tc''. 

20  "Ci',  ke'te'n"*^',"  a'i'ciwa''tci'meg''"'.  Klki'ki'meg  a'pemi'Ata- 
"pinc''kana<'tc  a'wAna'gena'^tc''.     A'peraipA'se'gwini'^tc'". 

"A'ce'megu  wl'ke'kane'menan  a'pi'tcita'a'wAnan"'',  wa''^tc''  ''au" 

i'nenan"'',"        'a"ina''tc''.  "Iniyu'niAni       wi'poni'megu'u'wiya- 

'AniAma'tomi'^tc''.     Nl'nAga'   ini'mcgu  wl'i'cita"ayan°'',"   a"ine^tc 

25iigima'w''-^'.      A'krci'megu'ininipwrnvikag5'i'ci'a'kwAmAtA'mini''tc''. 

A'a'miwa''tc''.  O'ni  wimva'w  u'cki'nawa'  ugya'n  a'kowi'meg 
a'Anemi'uwI'uwI'giwa'^tc''.  O'nip  ugya'n  a'a'kwAmAtA'mini''tc'', 
a'pwawi'niegupA'ci'a'pwi'e''tc'" ;  a'nAgAne^'tci'meg'"''.  A'nagwani- 
'^tci'megu  ami'ni'^tci''',  me'ten6''megu  wi''tci'so'ma''tci'  a'A'- 
30  'ckwini''tc'\  Iniyane'ga'  utogima'mwawAn  a'pwawi'megupa'ci- 
'Apwi'e'gowa'^tc''.  A'penoni<^tci'megu  '6'nipi  wi^tci'so'mawa'^tci''', 
"Me'cena"megu  'ami'g''"',"  a''ina"tc''.  A'anoma''tci'meg''"',  a'ca- 
gwanemoni''tci'meg''"'.  A'niinawa'nema''tci  negutigAmigi'''tci'''. 
'UmAmi'ci'emAni'megu  a'Apwi''egu<^tc''. 
35  O'nip  A'ckA''^tc  a'na"sani'^tc  ugya'n  a'a'miwa'^tc  a'Anemipa- 
p6nTnutA'mowa''tci  niA'tepon"''. 

O'n  a'a<^tcimu'*tci  negu'ti  neni'w'^'*^' ;  "Ki'nAgi'cka'wapen""^', 
ka'tA'^tca'i  kag5"i  totawl'yagag""',"  a"ina^tc''.    "'Au',"  .^"ini-^tc''. 

O'nipi  ke'tenA'megu  ku'pi'^tcine'nu'son   a'pya'pa''oni"*tc   a'pi'ta- 
40 'ckani^'tci'meg''"'.    Umaiya'wmwag  u'''tcinaw  a'pemi'i'ci"sani'^tc''. 

IniyAga"  u'gimaw  a'pwawi'niegupA'cinene'ka'nema''tc  u'gwi- 
'sAni  na'sata'gu'^tcin"''.  KAb5twe'megu  na'kA"*tc  aya'ci'meguke'- 
"cigi''tc'',  a'a'kwAmAtA'mini<^tc  u'gwi'sAn"''.  O'nip  a"nAgI''tc''. 
A'ackAme'sini'^tci'meg  u'gwi'sAU"''.     'O'nipi  a''nAgi''tc'". 


MiCHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  149 

He  said  to  him  (the  chief),  "This  last  of  our  life  continues  forever. 
If  you  were  to  pray  to  any  one  of  these  people  here  while  that  person 
was  alive  they  would  say  to  you,  'All  right.'  Surely  some  one  might 
make  him  feel  well.  Now  since  he  is  dead,  if  you  pray  to  any  one, 
'it  is  impossible,'  is  another  answer.  It  looks  as  if  they  were  unwill- 
ing. No  one  ever  came  to  life  who  was  already  dead,  I  have  not 
heard  of  such  a  case.  I  shall  now  call  all  the  people  together,  myself," 
he  told  (the  chief). 

He  ordered  them  to  be  called  together.  They  were  hastily  called 
together.  Then  he  explained  it  to  all  the  people:  "Now  this,  our 
chief,  has  had  a  death  (in  his  family).  He  wants  to  see  his  son  truly 
back  again.  Wlioever  brings  him  back  to  life  will  please  me  also. 
He  will  not  thereby  make  me  sad;  he  will  please  me  very  much. 
Whoever  does  that  will  please  us  all,"  he  said  to  the  people.  Then 
no  one  said  a  word.  "Now,  as  maybe  no  one  has  anything  to  say, 
I  shall  speak  myself,"  so  he  said.  "I  shall  trul}^  bring  him  back  to 
life  myseK,"  he  told  the  people. 

Then  he  started  out  going  to  that  place.  "He  already  smells 
badly,"  he  was  told.  "Well,  that  is  so,"  he  answered.  Nevertheless 
he  took  hold  of  him  by  the  hand  and  raised  him  up.  He  began  to 
get  up. 

"I  just  simply  wanted  to  know  what  kind  of  a  heart  you  have, 
that  was  why  I  said  'all  right'  to  you,"  he  told  him.  "From  now, 
everyone  shall  cease  praying  to  me.  I  shall  thuik  the  same  way 
myseK,"  the  chief  was  told.  Then  that  person  was  no  longer  sick  in 
any  way. 

Then  they  moved.  And  they,  that  young  man  and  his  mother, 
were  living  right  behind  (the  main  party)  all  the  while.  Then  it  is 
said  his  mother  was  taken  sick,  but  the  others  Avould  not  wait  for 
them;  they  were  left.  When  those  who  moved  departed,  only  those 
of  his  gens  remained.  That  chief  of  theirs  did  not  wait  for  them. 
When  he  (the  chief)  was  gone,  then  it  is  said,  he  said  to  those  of  his 
gens,  "  You  niay  go  on  and  move."  He  was  unable  to  persuade  them, 
for  they  were  unwillmg.  He  noticed  that  they  were  those  of  a  single 
dwelling.     It  was  his  ceremonial  attendant  who  waited  for  him. 

Then  it  is  said,  later  on  his  mother  was  well.  They  moved  and 
made  long  stops  on  their  way  at  the  frames  of  the  wicldups. 

Then  one  man  related:  "Pray  let  us  meet  them,  but  do  not  do 
anj^thing  to  them,"  he  told  them.     "All  right,"  they  said. 

Then  surely  a  buffalo  came  rmming  toward  them  at  full  speed. 
On  top  of  the  hill  was  the  direction  toward  which  he  ran. 

That  chief  never  even  thought  of  the  person  by  whom  his  son  was 
made  well.  Soon  while  he  was  traveling,  his  son  became  sick  again. 
Then  it  is  said  he  stopped.  His  son  became  more  and  more  (sick). 
Then  it  is  said  he  stopped. 


150  ORIGIN    OF   THE    WHITE   BUFFALO   DANCE.  [eth.  axn.  40. 

Na'kA'megu  wi'n  ugya'n"'',  "Aiyo''i"ckw  uwT'uwI'gitaw^""," 
a"igu''tc''.  "'Au',''  "a'"ina''tc''.  A'uwi'uwi'giwa'^tc'".  A'A'ci'towa- 
''tci'meg  utotaweniga'nwawAn"''. 
O'nipi  pete'g  a'i'ci'an6''kane'*tci  negu't  ani'wi'sat*'.  A'kiwa'- 
5pa'u''tc''.  A'ckA^tci'meg  lya"  a'pAgAini'pa'u^tc''.  lya'i  pya'- 
'pa'u'^tc'',  "Ki'ami'pwAp'V'  a'"ina''tc''.  "I'n  ana'''tcimu''tci 
ketogima'menan"'^'.  'Wl'kegeni'megupya''tciwapu'tawAg'''','  kete'- 
guwaw"'^'."  O'nip"',  "Nekrcikwaiya'cikfci'gapenA  nlge'nanAn"'','' 
a''ina''tc''.      "Me'ce'meg     aya'wagwan     i'a'g''"'.      'A'gw     A'cita"i 

10 wi'ami'yagini  negu'ta''','  'i'"c'"."  O'nip'",  "MAni'megu  a'i'nenani 
wrina''tci'mo'A'*tci  ketogima'menan"*',"  a''ina^tc''.  "Me'cena'tca" 
kAbo'twe  me'kwane'miyag'"'',  ki"pya''tciwapA'mipen°*',  aiy6"niegu 
wi'na'wiyag'"'',"  a"Lna''tc''. 

A'kiwa'pa'u''tcina''kan°*'.     A'A"cki'megunAgi'"ckawu'*tc'',  "Tani- 

15 ''tca'i'kwiyen  ii'po'niwa'^tc''?"  a"ciwa''tc'".  "O'  mAnA'kA'megu 
peno''^tc''.  WanAto'kA'meg  utotawe'niwAg'''".  'Aiy5''megu  nIna'nA 
ni'uwl'uwl'gipen"*','  'I'wAg'''".  'Nekwaiya'ci'meguki'ci'gapen"*',' 
'i'wAg''''.  'Me'cena''tca'i  na'"ina'i  me'kwaneml'yagan"'',  aiyo'"i 
ki"pya''tciwapA'mipen°*",  aiyo"megu  wi"uwi'uwi'giyag''''V    i'wAg'''', 

20  a'"ine'^tc'". 

A''tca"megu  a'minawina'wa'e'^tc''.  "KA'ciku'ni"kA  ne'te'caw 
a'pwawi'megupA'ci'A'pwi'Ag'''"  ?  WanAto'kA'megu  nepyii'^tciwa'- 
put^'.  Ag\vi'megu  kag6"i  pA'cinene'kanetAma'nin"'';  agv\^iga'"megu 
pA'cinene'kane'mAgin"''.    Neki'ciga'wi'naiyoweta'pi'eg''^*',''    a'i'ci'- 

25  ta'a'^tc''.     A'maiyo'^tci'megu. 

"Na'i',  ki'pene'megu  kA''ckimAge  ni'uwT'kani'megu,"  a'ci'ta'a- 
''tc''.  "Na'i',  neme'to'saneni'metig'"'",  nAtawa'^tci'megu  'aiya'pAmi 
kl'"apen°-^".  Negu'ta'  I'niyag  utotaweniwa"'tcimap''.  'I'ni''tca'i 
wi"aiyAg'"''^',    a'utotaweni'gwa'ig''''.    Cewa'nA    nya'wi    ni'AnS'ka'- 

SOnawAg  u'ckina'wa'Agi  wi"a''tcimo"awa''tc  I'niyane  mi''cami  ki'ci- 
't6'ni''tcin°''.  MA'ni  wi'i'nawa'^tc'",  'KemAina'tomeg''''*',  a'kwA- 
mAtA'mo'kaw*-^','  wi'i'nawAg'''';  I'ni  wi'i'nawa'^tc''.  I'n  iya'  u'- 
'*tcipya''tci  wi'ke'ci'giwa''tc''.  'Wi'pyanapip'','  m'i'nawAg'''"," 
a'i"ciwa''tc''. 

35  A'Ano''kane''tci  nya'w  u'ckina'wa'Ag  ite'pi  wl''awa'*tc''.  lya'- 
'meg  a"pyawa''tc'',  ke'tenA'^'tci"  a'u\\a'gini''tc''.  O'nip  a'kAno'- 
nawa'^tc''.  "Na'i',  mA'ni  wa'^tci'pyaiyag'^''':  kemAmato'megopi 
wi'mi'ke''tci'ta'gayAn  a'kwA'mAtAg'''^","  a'i'nawa'^tc''.  "Ketogima'- 
menan       u'gwi'sAn       a'kwAmAtAmi'niwAn°'',       wi'pyanapiga"ip''. 

40  KT'ci'megupya^'tciwapiwena'petug'"'',"  a'i'nawa'^tc''. 

O'n  ugya'n  a'kAna'wini'^tc''.  "I'ni  me''teno'  negwi"s  a'cinene- 
'ka'neme''tc  a'kwAmAtAmi'ni''tcin  uwI'ya'An"''.  MA'ni  wi'nA  ni'n 
a"a'kwAmA'tAman°'',        me'ce'megu       nepemiwapi"kAneg6"ipen''^'. 


MICHELSON.]  ORIGIN    OF   THE    WHITE   BUFFALO   DANCE.  151 

Then  again,  "  Pray  let  us  always  live  here  I'ight,"  he  (the  hero)  was 
told  hy  his  mother.  ''All  right,"  he  said  to  her.  Then  they  kept  on 
living  there.     They  made  their  town-buildings. 

And  it  is  said,  one  fast  runner  was  ordered  back.  Then  he  ran  back. 
Later  on  he  arrived  nmning  there.  When  he  came  running  there, 
"You  are  requested  to  move,  it  is  said,"  he  told  them.  "That  is 
what  our  chief  declares  'They  are  to  go  there  in  haste,'  he  says  of 
you."  Then  it  is  said,  "We  have  already  taken  the  trouble  to  com- 
plete ])uilding  our  homes,"  he  told  him.  "You  may  go  wherever 
you  please.  'We  shall  not  move  to  anyw'here  for  a  long  time,'  teU 
him."  Then  it  is  said,  "You  tell  our  chief  just  exactly  what  I  have 
told  you,"  he  told  him.  "Some  time  soon,  when  you  remember  us, 
you  come  over  to  see  us,  you  will  see  us  right  here,"  he  said  to  him. 

He  ran  back  again.  As  soon  as  he  was  first  met  he  (the  chief) 
asked  "At  what  place  are  they  camping?"  "O,  yonder  far  away. 
They  even  have  a  tovm  there.  'We  shall  remain  living  right  here,' 
they  said.  'We  have  taken  so  much  trouble  to  build,'  they  said, 
'  ^Tienever  you  remember  us,  you  may  come  here  to  see  us,  we  shall 
be  living  right  here'  they  said,"  he  (the  chief)  was  told. 

(For  the  first  time)  he  (the  chief)  came  to  a  realization.  "What, 
pray,  is  the  matter  with  me,  that  I  did  not  wait  for  them  ?  I  luicon- 
cemedly  came  right  on,  moving.  I  did  not  even  think  of  anything;  I 
was  not  even  thinking  of  them.  And  he  surely  had  made  me  happy 
in  the  past  by  what  he  did  for  me,"  he  thought.  He  was  indeed 
weeping. 

"  Now,  if  I  ever  persuade  him  I  shall  be  a  friend  of  his,"  he  thought. 
"Now  my  people,  we  might  as  well  move  back.  They  have  a  towm 
somewhere,  so  it  is  said  of  them.  That  is  where  we  shall  go,  wherever 
they  have  their  town.  But  I  shall  make  use  of  four  young  men  to 
mform  the  person  who  made  that  sacred  pack.  This  is  what  they 
shall  tell  him,  'He  prays  to  you,  for  his  family  has  a  sickness,'  they 
will  say  to  him;  that  is  what  they  will  tell  him.  Tlien  from  there 
they  must  come  back  without  delay.  '  He  will  be  brought  here,'  they 
will  tell  him,"  thus  he  said. 

Four  young  men  were  ordered  to  go  there.  Wlien  they  reached 
the  place,  sure  enough  to  their  astonishment  they  were  living  there. 
Then  it  is  said  they  spoke  to  him.  "Now  this  is  why  we  have 
come:  you  have  been  prayed  to  doctor  the  one  who  is  sick,"  they 
told  him.  ''Our  chief's  son  is  sick,  it  is  said  that  he  will  be  brought 
here.  Probably  they  have  already  begun  to  bring  him  hither,"  they 
said  to  him. 

Then  his  mother  spoke  up.  "That  is  the  only  time  my  son  is 
thought  of,  when  anyone  is  sick.  When  I  was  sick,  why,  we  were 
simply  straightway  abandoned.     No  one  then  was  worried  over  us. 


152  ORIGIN    OF   THE   WHITE   BUFFALO   DANCE.  [eth.  ANN.  40. 

Agwigii"  ina'  u'wiya'A  wi'u'te'tanemi'I'YAme<*tc''.  O'ni  ma'A'gi 
wate'tanemiyA'metcig'''',  aiyo"  ma'Agi  niiwiigwig'''',  mamicAma'- 
gatcigi  ma'Agi'megu  neguti'gAmig'''".  Inigi'yatuge  ma'A'ni  wiini- 
megutcig''''.  Magwa"e  yo  "A'ce'ino'i'nowaw^^',  inanema'petuge 
5negwi"s*",  wa'^tci'megu  pwawikag6'a'neme"*tc''.  I'mnug  a'me- 
"kwii'neme'^tc'',"  a"i''^tci  me'^tcemo'g''*'. 

O'ni  Ini'g  a'pe'nowa''tc''.  Ini'gii'  a"pwawi'niegukag6"i"i'cinA- 
"kumegowa'^tci'ga'''.  Iya"i  negu'ta'i  a'nAgi'cka'wawa'^tc  a'a<*tci'- 
mowa'^tc     a'ciine'gowa''tc     i'nini    metem5''a'An°''.       "Cawawlna'n 

lOagwi'megu  kago'"i  'i'cIyA'me<'tcin°''.  Agwi'ga'  agwikAna'gw  a'gw 
i'ciyA'me''tcin°''.  "O',  na'kA'^'tc  a'gwi  wI'nA  kago''inegu  i'cimya- 
"cikAn6"cIyA'me'^tcin°'".  A'cawi<^tci'megu  'Ini'megu  a''cawi'^tc'". 
rnini''tca''megu  ugyii'ni  myana''ckaniw  ukA'nawin"'".  Inima'- 
'megu'  ca''ck  a'i'Hc'".      A'pwawi'A'pwi'Agw   I'ni   nene'"kutAg  I'nA 

ISmete'mo'a'^'". 

A'na'inawamegu'^tci'megu  ini'  u'ckinawa"a'''. 
O'nipi  na'kA'''tc  a'kige'si'ini'^tci'megu  "u'gwn'sAn"''.     A'kl'wawa- 
''tc'".         A'mi"catane'moni<'tci'megu       a'ki'ci'meguna'sawita'"ani"*tc 
u'gwi'sAn"''.     O'nip  a'kAno'negu'^tc  u'gwi'sAn"'':  "Na'i',   'An6'"s®', 

20ki'pene'megu  na'"sayan  iya''pyaiyAg''^''',  a'uwigigwa'igi'megu  ni'nA 
ni'a  pe'^teiklwit'^'.  Agwi'megu  nAna"ci  wi'A'ceno'yanin"'',  na'kA'- 
"*tci  ki'menwitotawawAgi'meg''"'.  Ma'Iya'yu  wInA  me'^tci'megu 
kago"  i'cinene'kane'niA'^tcin''''.  Magwa"megu  na'"ina"i  ki'cina'- 
'sa'ig    ini'meg    a'poni'megukago'i'i'cinene'ka'nemA''tc'',    ku'^tciga'- 

25 'kwiga'winA  keki'cagu'^tci'megutapi'eguna'naiyow'"''.  Me'cena'- 
"megu  yiitu'g  a"na'sa"ite"^',"  a"ina''tc  o"sAn'''".  "O'n  inugi 
na'ma"meg  a'kl'wayAgw  a'menwipemate"siyan°''.  Ite'p  uta'"kw 
a'"aiyAgwe  ne'tAnwa'^tc''." 

O'nip    iya"megu    "A'ci''*tci    katawi'pyawa''tc    a'a'ckAme'sini'^tci'- 

30  meg''"".  O'nipi  ne'niwAg  a'AneminImA"wawa"^tc'".  Iya'"megu 
negute'nwi  wl'a'miwa''tc  a'A''tanig  a'nep5"ini'*tc''.  Wa'pAnig 
a'ke'tciwi'cA'tanig'''',  a'awAnawa'^tci'meg  I'nini  nape'ni'^tcin"''. 
Iya'"megu  'A'ci'^'tci  pya'yawa'^tc  a'kl"cagu''tcimenagu"sini''tc'', 
'a'awAnawa'^tci'meg''"".       Iya''megu    pya'yawa'^tc'',    ite'p    a'cike'- 

35cigi''tc  ugima'w  i'nini  wamrcami'ni''tcin  a'uwi'gini''tc''.  Ina'- 
'megu  'a'a'wini'^tc'".  A'pl'^teike'ca''tcine'niwi''tc''.  "Na'i',  ni'ka'- 
n°®',  neme'"c"',  kepya'*tcina'kA''tcimAma'tomen''«''.  'IniyA'megu 
negwi'sAma"megu  pya''tcitA'"penaW*'.  Wl'u'^tcimegutapi'pyaiyag 
i'n      a"tA'cine'p5"i'^tc'".        Wi'na'sa'A''tci'''tca"      i'n      a'ciniAmato'- 

40menan''''.  Wl'tapwa'tawiyAni'meg''"',  nete'ci'ta'^'.  Ki'nA  me'- 
teno'   i'ni   kete'cike'ka'nemene   wi"na"sa"A''tc'".      I'n   a'cimAinato'- 


MiCHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  153 

Those  who  worried  over  us  are  these  you  see  here,  the  ones  serving 
as  ceremonial  attendants  of  this  househokl.  So  they  must  be  the 
ones  who  are  fooled  by  him.  Because  it  may  be  that  he  is  merely 
alwaj-s  talking,  is  what  my  son  is  thought  of,  and  is  why  he  is  thought 
nothing  of.     Now  he  is  remembered,"  the  old  woman  said. 

Then  it  is  said  they  went  home  They  were  not  given  a  favorable 
reply  of  any  kind  by  him.  Somewhere  yonder  they  met  the  party 
and  they  narrated  to  them  what  they  had  been  told  by  the  old 
woman.  "But  he  did  not  say  anything  to  us.  He  did  not  talk  at 
all  to  us.  Oh,  moreover,  he  did  not  speak  evilly  at  all  to  us.  As  he 
always  did  was  what  he  did.  It  was  only  his  mother  whose  word 
fell  badly.  That  was  all  she  said.  That  we  did  not  wait  for  them 
was  what  the  old  woman  mentioned." 

He  was  cheered  by  those  young  men. 

Then,  it  is  said,  again  his  son  was  stronger  They  turned  back. 
He  was  proud  and  already  thought  his  son  was  well.  Then  (the 
chief)  was  addressed  by  his  son:  "Now,  father,  if  I  ever  get  well 
going  yonder,  I  shall  always  stay  wherever  they  live.  I  shall  never 
be  gone  from  there,  and  you  must  treat  them  well.  Now,  just 
lately,  perhaps  really  you  have  not  thought  of  them  in  any  way. 
May  be  as  soon  as  I  was  made  well,  you  ceased  thinking  anything 
more  of  them,  though  he  made  us  extremely  happy.  It  was  prob- 
ably only  he  that  made  me  well,"  he  said  to  his  father.  "  Now  when 
we  are  returning,  I  feel  well.  I  am  willing  to  go  in  the  direction  we 
are  going." 

Then  it  is  said  when  they  had  nearly  come  close  to  that  place,  he 
became  more  (sick).  Then  it  is  said  the  men  carried  him  along  on 
a  litter  Yonder  it  was  when  they  had  one  more  move  to  make 
that  he  died.  The  next  day  was  very  hot,  yet  they  took  the  one 
who  died.  When  they  came  close  to  the  place  he  smelt  very  badly, 
yet  they  carried  him.  Wlien  they  arrived  there,  the  chief  went 
rapidly,  straight  to  where  the  one  who  had  the  sacred  pack  lived. 
He  was  there.  The  former  went  in  very  good-naturedly.  "Now, 
my  friend,  my  grandfather,  I  have  come  again  to  beseech  you.  The 
same  one,  my  son,  died  coming  hither.  At  a  place  from  whence 
we  could  reach  here  easily,  was  where  he  died.  I  pray  you  to  bring 
him  back  to  life.  That  you  would  believe  me,  I  thought.  You  are 
the  only  person  I  know  that  could  bring  him  back  to  life.  So  I  thus 
beseech  you,"  he  said  to  him. 
3599°— 25t 11 


154  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  axn.  in. 

"Na'i',  mA'n  iyo'w  a'i"ciyAn°'',  'I'ni'cinegute'n'^'V  kete'ci'- 
yow"^^".  'Ke'tenai'yatug'"'",'  ketenanemene''^tca'''.  I'ni  wa''^tci 
pwawiwAni'ka'nenan"'" ;  wa'^'tci  ke'tcinene'kane'menan"''.  MA'ni 
ni'n  a'kwAmAtAmo''kayan  a'penoyAni'meg''"".  A'pwawi'megu- 
5'Apwi''iyAn°'',  kAnA'  noniAgaw™'-'",''  a''ine''tc  ugima'w"'^".  A'nA- 
gApe"kwa'sa''tc''.  "Me'ce  ka'tA  na'kA'^^tc  aiy6'u"*tciwapi  nene- 
'kane'mi'kAii"''.    Inu'gi  ki'ta'p""","  a'"ina''tc''.    A'tcige"ckwaneg''''. 

A"na'gwani''tc''.    A'menagu'sini'^tci'ga"'",  'a'na'sa"tawu''tc''. 

Ke'tcikenwa"cipi"  CA'kwikAna'niwAiii  ki'cma"sa"eme'^tc''.    A'kA'- 

lOnawi'^tc  a'tapi'"egu''tc'':  "Ma'da  nenl'wA  nl'uto'n"'',''  "a''ciwa- 
^tc''.  "Iniga"  anane'megu'^tci  mane'towAn"'".  Inugi^'tca"  a'gwi 
nl'nA  wl'u'^tcipemiketota'yanini  wri'cita'3^anin°''.  MAiiA'megu 
wi'tepAto"A''tci'gayanA  neni'w"*".  A'inowagwani'megu  wi'Anemi- 
'cime'tosanenrwiyan"'","  'a'i"ciwa'*tc'". 

15  Iniga''ip  I'nin  u'gwi'sAn"'":  "  A'pena'^tci'megu  kl'iiA'tomawA 
menwiwi'seni'i'yAgwin"'',  pena'wa"  amu'mAgwi''".  I'ni'  aniwane'- 
ma'^tci'i  pena'wa'''.  A'pena"^tci^tca"megu  ki'nAlawanetA'mawawA 
wi'i'cimenwiwrse'ni'A''tc'".  Ki'nA  wa'nA  'wii'guna'i  wl'i'citapi'a'- 
wAtan°'',     wI'nA    wi'nanA     ni'ce'nw     a'tapi'e'nAg'"^'*'  ?      Pe'kiga'- 

20 'megu  ketapi'e'gunan"'^';  me'ce'na"  mA'n  Ini  ni'ce'nw  a'a"^tcina'- 
wiyag''''''',  I'ni'^tca'  ami'ci'megu  'A"pena''tci  nene'kita''ayAn°''. 
Ugyani'ga'i  wI'tapi'tawA'^tci'meg  ami'inanetAma'wA'^tcin''''.  I'ni 
ni'n  aniine'inenan"''.  Agwi''tca''magwa''mcgu  i'ni  pA'cinene- 
'kanetAniAnin"''.      'Pnugi^'tca"    A'pcna'^tci'megu    ki'nene'kii'nemaw 

25a'cita'pi'i''tc'',"  a"ina''tc  o"sAn°''.  _ 

O'nip  a'niminimi"tciga''tc''.  O'ni  kAbo'tw  a'maiyawu'sa'*tc 
a'nAtu'pAni'^tc''.  Ugyii'n  a'a'^tci'mo'a'^tc''.  "Ciniyapi  ki'nA  wl- 
'nAtawine'tAma'gayAni  kwiye''sa'Ag'''',"  a''igu''tc''.  A'mya'ci'- 
megune'cki'megu^'tc'".    O'nipi   ki'ki'ki'meg   a"nag%va''tc''.     Mane'- 

30 meg  a'wita'megu''tc.  u'cldna'wa'a'''.  Me'ce'meg  a'Ane'Anemu'- 
tawa'^tc''.  KAbo'twe,  "MA'ni  ke"'tciyAgw  i'ni  wi'na'tAmAgw 
a'a'wiwa'^tci  ki^'tci'ckwe'e'nanAg''''.  Pe'ki''tca''megu  kl'mami'- 
gwa'supwA  wi'miga'tiyag'"''^',"  a"ina'itci'.  "'Au',"  'a'ini'^tci'- 
meg''"'.       A"ke'''tci\va''tc     a'cki'^tci'meg     a'manwigAmige''sini''tc''. 

35Ane'tAp  ini'meg  i'ciwapinepA''*tciwAg''''. 

A'miga'tiwa''tc''.  Kenwa"cipi  miga'tiwAg'''".  Mo'cAgiga''megu 
manetowatAge'si'i'ni'^tci'  a"ne'se^tc'',  a'gwip  Ane'cine'ni'Ag'''', 
kago"megu  a'cimaneto'witicig''''.  A"ca'Ag  umi"camwaw  a'mA'- 
ni'e'^tc"'.        Ki'cimAni'e"'tcipi     me'sotawe'mogu      'a'mai'y5wa''tc''. 

40  Iniga'i'pin  a'tAgwA'pitogi  mi''cameg''''.  Cewii'nApi  pi'tawApi'ta- 
'iwi  na'meg'"'.     U'''tc  i'nipi  pe"k  a'me''tcimA'tA'u<'tc  A''ca'Ag''''. 


MiciiELSON.]  ORICxIN    OF   THE    WHITE    BUFFALO   DANCE.  155 

"Now,  this  was  what  you  told  me  before,  'For  this  once  only,'  you 
told  me.  'Probably  it  is  true,'  I  thought  of  you.  That  is  why  I  did 
not  forget  you ;  that  was  why  I  thought  of  you  very  much.  Wlien 
there  was  one  sick  (in  my  family)  you  went  right  on.  You  did  not 
wait  for  me,  not  even  a  little  while,"  the  chief  was  told.  He  dropped 
his  head  downward.  ''  From  now  on  do  not  ever  again  think  of  me. 
To-day  you  will  speak  truthfully,"  he  was  told.  Then  he  lifted  his 
head  up. 

Then  the  other  started  out.  (The  corpse)  smelt  badly,  yet  he  was 
made  come  back  to  life  for  them. 

It  is  said  a  long  time  after  he  was  made  well,  he  was  M-eak.  (The 
chief)  spoke  because  he  had  been  made  happy:  "This  man  shall  be 
my  mouth,"  so  he  said.  ''That  is  the  way  the  manitou  wants  him 
to  do.  Now  I  shall  not  think  of  crawling  out,  myself."''  This  is  the 
man  upon  whom  I  shall  depend  entirely.  Whatever  he  says  is  the 
way  I  shall  lead  my  life,"  so  he  said. 

Then  it  is  said  that  son  of  his  (said  to  him) :  "  You  must  always 
invite  him  over  when  we  have  good  meals,  when  we  have  turkeys 
for  our  meals.  For  they,  turkeys,  are  the  things  of  which  he  thinks 
very  much.  Verily  you  must  always  think  of  how  to  feast  him  well. 
What,  pray,  is  it  that  you  have  ever  done  to  please  him,  while  he 
has  pleased  us  twice  ?  He  has  made  us  very  happy ;  for  he  made  it 
possible  for  you  to  see  me  twice,  that  is  what  you  should  always 
realize.  And  you  ought  to  think  always  how  to  make  his  mother 
happy.  That  is  what  I  think  (you  ought  to  do).  But  maybe  you 
think,  nothing  of  it.  So  now,  you  must  always  think  of  how  happy 
he  has  made  me,"  he  said  to  his  father. 

Then  it  is  said  (that  young  man)  gave  many  dances.  Then,  some 
time  soon,  he  led  a  war  party.  He  told  his  mother  about  it.  "Well, 
you  eventually  might  cause  the  boys  to  be  slain,"  she  said  to  him. 
He  was  indeed  severely  scolded.  Then  it  is  said,  nevertheless,  he 
started  out.  He  was  accompanied  by  many  young  men.  They 
were  moving  on  for  some  time.  Pretty  soon,  "When  we  come  to  a 
view  here,  then  we  shall  see  where  our  foes  are.  So  you  must  fight 
with  all  your  might,"  he  said  to  them.  "All  right,"  they  indeed 
said.  Wlien  they  came  to  a  view,  behold  (the  enemy)  had  many 
dwellings.     Some,  it  is  said,  at  once  began  to  become  chilled. 

Then  they  fought  against  each  other.  It  is  said  they  fought 
against  each  other  for  a  long  time.  They  killed  only  those  who  were 
of  mysterious  power.  Many  Sioux  were  slain,  not  the  common 
people,  but  those  who  were  in  some  way  of  the  nature  of  manitous. 
The  Sioux  were  deprived  of  their  sacred  pack.  After  it  was  taken 
away  all  of  them  wept.  Then  that  thing  was  tied  up  with  the  sacred 
pack.**    But  it  is  said  that  it  was  tied  up  with  an  extra  one  inside  of  it. 

83  An  old  fashioned  way  of  saying  the  youth  is  to  be  supreme  in  all  things, 
s*  That  is,  the  pacli  of  the  one  blessed. 


156  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ANN".  40. 

Utogima'mwawa"  a'tcagi"tawu'*tc''.  AwA'siga'wi'iiAp  aiyanegi- 
kwa,pe\ve''siwAg  A"ca'Ag'''',  cewa'nApi  kegi'megu  ke'tci'nc'sapi 
mane'megu  'a"ne'se''tc''.  A'tcagi'meguna'kAte'citA'mowa'^tc  uwige'- 
wawAn"''. 

5  Ea'citcagiiiAgAtA'mowa'^tc'",  pe'k  ii'wawi'se'niwa'^tci  neno'- 
tawAg'''".  Kl'ciwi'se'niwa'^tc  a'na'gwawa''tc'".  "Ka'tA'  sA'kA'sA- 
'kA'AmawI'yilgag  uwIge'wawAii"'',"  a'i'gowa^'tci  mayawu'sa'ni- 
•^tcin"''.  O'nip  a'pe'nowa'^tci  wa'''tciwa''tc  a"awa''tc''.  Me'cena'- 
'ina'  aneme''kawa''tc  a'sa'sage'tagu''sini'*tci  may6'ni''tci''".  A'maiyo'- 

10 'awa^'tc  A''ca'a''".     WinwawA'ga'  a'pwawi'megune'se'gowa''tc''. 

'O'nip  iya'"i  pya'yawa'^tc  a'ke'tcinanlmiwa^tci'meg'"''.  Umi'ca'm 
a'a'totAg'^'':  "MA'ni  ne'mi'cami  wa^tcipwawikA"cki'ne'se''tc''; 
a'piwA'ne'kag''"",''  a'i''ciwa''tc''.  "Ke'tenA''tca'megu  ke'kane'- 
tagwAtwi  ne'mi'cam™''.    Ke'kane'tAmogi  ma'netowAg'''',   i'ni<'tca'i 

15pe''k  a'krcagu''tci'megutepa'tAman°''.  Me'ce'megu  wi^'tci'some'- 
iiAgowe  tepa'tAmugu  kemi'"camwaw"''',  kinwawA'ku'  na'iiii  kemi'- 
'camwaw"''.  Agwiga"ninA  ne'ci''k  umi'camemetA'manin"''.  Ma'iii 
kemrca'menan"''.  Inu'g  a'apiwi'senimigi"t6yan"'',  pe'ki'megu 
menwiwi'seni'migAt^''.     Agwi'megu     kago"     i"cipe'te'sAgike'gin°''. 

20  Pe'ki'megu  neniwi'e'gwiwAgi  mA'n  u'ckinii'wa'Ag''''.  Magwa'"megu 
wi'me'nwigenwi  ki'yanani  mA'n  a'cimegwI'yAgwin  Anemi'ca'- 
wiyAg'''^'''.  Kenwa"ci  magwa"e  me'to'saneniwi''kAgo"-^'.  Me'to- 
<*tci'meg  nene'kane'tAmAgwe  kemi'ca'menan"'',  agwi'ga'i  nina'nA 
ne'ci''k'^',       wI'A'kawapAmegwI'yagini      me'sotilwi'megu      ki'A'ka- 

25wapAme'gwipen°-^".  Anegi'kwi'megu\vi''tciga'mAgw  ini'meg  anegi'- 
'kwi'A'kawapAme'gwiyAgwekctogima'menan  anegi'ksvi''cinienAg'^''^'. 
Mama'^tcigi'megu  pwawiki'ci'umi'camryage"  i'nig  amine'se'nAgwig 
A''ca'Ag''''.  Inigiga''megu  wfpwawiponl'ko'nAgwig'^''.  A'pena'^tci'- 
megu     wi'wi'cigi'megmie'ckaneti'yAgwig''''.     A'gwi     \vi'p5naneme'- 

SQnAgvvini  winwa'w''-^',  nakA'^'tc  ag\vi  nAna"ci  wi'ponane'mAgin"''. 
Ne'ki'megu  wi'AnemA'ki'wigwan  i'ni  ne"ki  wI'nene'ka'nemAg''''." 

O'nipi  kAhS'twe  na'kA''^tc  a'a'kw'AinAtA'mowa''tc';  a'A'penii- 
wene"kawfi'Hci  neno'tawAg'''".  Mane'megu  a'ci'sutAmo'wa^tcin 
a'a'pe'se"kawa''tc''.     Mane'meg      a'ne'powa'^tc''.     A'kutAga'nema- 

35 ''tc'".  O'nip  a'Ana'po'sAgi  mane'megu  nata'winon"''.  Me'cena'ipi'- 
megu  nl'cwi'ca/'eketo'e  ki'ca'posAg'"".  A'a^'tci'mo'a'^tci  wi'me'- 
noni'^tc''.    A'menome'noni''tc  aiya'ne'ki'i  kegime'si'meg"^"'. 

'■  Iniku''megu,  a'g\vina  kago''i  wi'i'cawi'yagwin""',"  a"ina''tci'. 
Mane'meg     a'ki'cikwaiya"cinep6"ini''tci     me'to'sane'niwa"'.     O'nip 

40a  a''tci'mo'a<'tc'".  "MA'ni  wa<'tci"ca'wiyag'^"«'.  MA^'tcima'neto'a'A 
pe'me'kiiW''^'.  Ini'<'tca'i  wa'''tcike'tcinepo"iyagw'  a'pe'me'ka''tc''. 
"O'  pwawiga'ipeme'ka'te"  awi't  I'n  ite"kago''''.  Kemenata'pwA- 
••tca'i  pe'mi"a''tc'';  Iniga''ini  kepAnamS'cka'gwiyag'''""'.  Agwi'ga' 
i'n    inJineme'nAgwini   \vrnepo''iyAg'''^'''.    A'cemeguna"winA   pe'me- 

45'kaw"'*^",  cewa'nA   mya'ci'ya'gu'siW^".     Agwiga"ayi'gi  ke'kaneme'- 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  157 

Hence  it  was,  it  is  said,  that  then  the  Sioux  were  badly  beaten.  All 
their  chiefs  had  been  slain.  Although  the  Sioux  were  larger  built 
men,  yet  just  the  same  they  were  badly  beaten,  and  many  indeed 
were  slain.     Tliey  all  fled,  leaving  their  homes. 

It  is  said  after  all  had  deserted  them  the  Indians  had  great  feasts. 
After  having  great  feasts  then  they  left.  "Do  not  burn  up  their 
homes,"  they  were  told  by  the  leader.  Then  it  is  said  they  went 
away,  going  back  whence  they  came.  When  they  were  but  a  little 
way  those  wailing  were  heard  by  them.  They  mada  the  Sioux  cry. 
They  themselves  were  not  killed  by  them. 

Then  it  is  said  when  they  got  home  they  had  great  dances.  Then 
he  gave  a  speech  about  his  sacred  pack:  "This,  my  sacred  pack,  is 
reason  why  they  could  not  be  slain,  untie  it,"  so  he  said.  "Truly  my 
sacred  pack  is  known.  The  manitous  know  it;  so  now  I  love  it  very 
much.  Each  and  every  one  of  you,  to  whose  gens  I  belong,  love  your 
sacred  pack,  for  it  is  your  sacred  pack  too.  It  is  not  my  sacred  pack 
alone.  This  is  our  sacred  pack.  I  have  been  to  feed  it,  it  had  a  very 
fine  meal.  There  was  not  a  bit  of  trouble.  It  has  made  the  young 
men  very  brave  indeed.  May  be  our  life  will  be  good,  if  we  continue 
to  do  as  this  tells  us.  May  be  we  might  live  a  long  time.  In  the 
same  way  if  we  think  of  our  sacred  pack,  it  will  not  only  watch  us  but 
it  will  watch  us  all  in  general.  Just  as  many  as  there  are  with  whom 
we  live,  so  many  of  us  will  it  watch,  as  many  of  us  as  our  chief  con- 
trols. No  doubt  if  we  had  not  had  this  sacred  pack,  those  Sioux  are 
the  ones  who  would  have  contrived  to  Idll  us.  They  are  the  people 
who  will  never  leave  us  alone.  We  shall  always  hate  each  other 
strongly.  They  will  never  stop  thinking  of  us,  and  I  shall  never  stop 
thinking  of  them.  Just  as  long  as  this  earth  remains,  I  shall  think 
of  them." 


Then  it  is  said  some  time  soon  they  were  again  sick;  the  Indians 
were  stricken  with  disease.  Many  had  coughing  spells  and  strangled 
to  death  by  coughing.  Many  of  them  died.  He  realized  that  they 
were  suffering.  Then  it  is  said  he  boiled  a  large  cjuantity  of  medicine. 
It  is  said  he  even  boiled  two  kettles  full.  He  told  them  to  drink.  So 
they  drank,  all  of  them,  each  taking  a  little. 

"That  is  all,  now  nothing  will  happen  to  you,"  he  told  them. 
Many  people  had  already  died.  Then  it  is  said  he  told  them,  "This 
is  why  it  happened  to  us.  A  little  evil  manitou  has  traveled  by. 
That  is  why  many  of  us  died,  because  he  traveled  by.  And  if  he  had 
not  gone  by  here,  that  would  not  have  happened  to  you.  You  have 
smelled  the  way  he  went  by;  that  was  what  smothered  you.  He 
really  does  not  want  us  to  die.  He  was  simply  going  "by,  but  he 
smells  badly.     And  he  does  not  know  that  he  has  killed  many  of  us. 


158  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [ETH.  ANN.  ^o. 

nAgwini  ma'n  a'ne''senAg''''®'.  I'ni  wa'^'tc  i'ca'wiyAg''"''',''  a"ina- 
''tci  me'to'sa  ne'niwa'''.  "I'n  a'pl'tcimi'cka'we'si'^tc''.  Mo'"tcin 
a'menama''iyAgwe  kina'nA  kenepo'ipenA'meg''"';  kA'noma  me'tci'- 
nawAgwe  mAni'megu  i'ci'nawAgwe  wapa'cka"kAgo'*' ;  ini'megu 
5  "ami'ca'wiyAg''"''V'  'a"iiia''te''. 

I'nipi  ne"k  a'pItApi'tA'u'^tci  naponapo''itcig''''.  Iniga'i'pini 
nata'winoni  wape'ckiku'pi''tcmu'swimi''cameg  a'tAgwi'"seto''tci 
kwaiya"c''.  "Wl'Anemime'to'saneniwi'tA  mA'n  i"cawit''',  mA'ni 
wi'nawA'tenAmwA  wi'Ana'po'sAin"'^'.    Wi'na'sa'egwiwA''tca'''',  agwi'- 

lOkago'i  wi"i'cawi'wa''tcin°''.  I'ni  wi'i'cime'sanetA'mowa'^tci  mA'ni 
kAbo'twe  mA'ni  mi'ca'm"''.  Wi'AnemiwinA'megu'umame'sane'- 
tAmogi  wi'Anemime'to'saneni'witcig'''';  agwiga''i  wi'pwawime- 
sanetAmo'wa''tcin°'';  wi'me'sanetAmogi'meg''"'.  Kinwa'waiyo  mAni 
manenwimego'n    a'me'sane'tAmtig'''^'''.    MAniga'i'nini  na'sana'sa'e'- 

ISgwiyitg'"*"''',  'a'gwi  nl'n"'^'.  Inugiyu'niAni'megu  nii'sa'e'gwiyag'''^^'. 
I'ni  wa'^tcimAgi  ma'A'gi  wI'^tci'so'niAgigi  wi'wi'cigi'meguke'kino- 
's5'"iwa''tc  a''cimAg''''.  I'ni  wa''^tcimAg'''',  kl'ciwinA'meguke'ka'- 
netAmSgi  nAgA'm5nAni  ke'gime's'',"  a''ina''tc''. 

"Nemenwinawa'egogi''tca''meg    I'n    a"ca'wiwa*^tc'',  "    'a"ina'*tc'". 

20"Iniga'"  a'A'cki'megu'aiy6"itAgwi'se'toyani  nata'winon"'".  Ini'- 
megu a'mene'tAmit-A'gwi'seg'^''.  Wawene'tw  I'n  aiyo"  a'A"toyan 
a'gwi  myane'tegin"'".  'O'  myanetege'ga'i  kago"megu  'i'ca'wi'ka' 
ai3'o"i  tAgwi'se'toyan"""',''  a''ina''tci  me'to'sane'niwa'"'.  "Me'ce- 
''tca'mego'na'i    nlna'n    a'i'ci'"soyag    a'gwi    wI'wawAnanetA'magini 

25mA'n'''',  nl'ke'ka'AmawawAgi'megu  ma'A'gi  wi'^tci'soma'I'yanigi 
mA'ni  nenatawino'nenan°'',"  a'"ina''tc''. 

Me'ce'na'  ne'gntenwi  krci'aiya"'tcimu''tc''',  a'pyanu'tagu'^tc 
utogima'mwawAn"''.  "Ni'nA  na'l  kwiye'"s''',  kl'wI'tAmaw  i'ni 
nata'winon"'',"  a'i''ciwa'*tc  u'gimaw'^*'. 

30  ""Au',"  a"ine^tc''.  "Ca'ckima/'megu  yatu'ge  wrke'kane'- 
tAman°'".  Kl'n  a'gwi  wI'nA  wi''tci'somI'yagin°''.  M6'"tci  kl'nA 
natawi'"oyAn'"'',  a'gw  I'ni  wi'i'ci'kegin"''.  Me'teno"megu  wl^'tci- 
's5'mAgig  Ini'gini  wl'i'ci'kenig'"'',''  a"ine''tc  u'gimaW*'.  "Ca- 
'cki'ku^'tci      wi"ke'kanetAmo"iyani      wa'^tci'i'nenan"'',      kwaiya''ci 

35wAni''kawat  I'ni  ni'nA  wI'wItA'mawAg'''',"  a'i"ciwa''tc''. 

A'a'wAne''tc  a'mawike'kA'A'mawu^'tc  ii'ci'genig''''.  Kl'ca'^tci'- 
mo'e'^tc  a'wa'gotAg''''.  "'0'  tcag  anago'niAgig'''';  wtinatawinone'- 
me'kig'^'V'  a''itAg  I'ni  nata'winon""'. 

'O'nip     a'ko'w     a'mawike"kA'A'mowa''tci     wI'*tci'so'ma''tci'     I'ni 

40nata'winon'''',  a'tcagiwa''tci'meg  I'n  a'ma''tcl'wene''tci  nata'- 
winon"''.  Mo'tci'neg  Ape'no'Ag  a'a'wAne''tc'".  Kegime'si'megu 
a'"mine''tci  pe'kwApi'^tci'gAnAn"''.    Nata'winon  a'pe'kwApi'tanig'''". 


MiciiELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  159 

That  was  why  this  happened  to  us,"  he  told  the  people.  "That  is 
how  powerful  he  is.  Even  when  we  only  smell  him,  we  die;  if  wo 
saw  him  very  plainly  we  would  fall  right  down  as  soon  as  we  saw  him ; 
that  would  surely  happen  to  us,"  he  told  them. 

Then  it  is  said  those  who  died  were  buried  one  by  one.  Then  he 
placed  in  readiness  the  medicine  in  the  white  buffalo  sacred  pack. 
'"The  people  who  shall  live  in  the  future,  if  something  happens  to 
them,  shall  take  this  and  boil  it.  It  will  truly  cure  them,  and  nothing 
will  happen  to  them.  That  is  the  benefit  they  will  soon  derive  from 
this  sacred  pack.  Surely  the  people  who  are  to  live  shall  continually 
derive  benefit  from  it ;  they  will  not  fail  to  be  benefited  by  it,  they  will 
derive  benefit  from  it.  You,  of  course,  have  already  derived  benefit 
from  it  many  times.  This  is  the  thing  which  always  cures  you,  not 
myself.  At  this  time  this  is  the  thing  that  made  you  well.  That  is 
why  I  tell  these  fellow-clansmen  "  of  mine  to  remember  very  firmly 
what  I  say  to  them.  That  is  why  I  tell  them  so,  though  they  all  have 
learned  the  songs,"  he  said  to  them. 

"They  have  indeed  pleased  me  by  doing  that,"  he  told  them. 
"This  is  the  first  time  I  put  the  medicine  in  here  with  it.  Now  indeed 
for  the  first  time  it  is  placed  with  it.  It  is  good  which  I  have  here, 
it  is  not  bad.  If  it  was  bad  something  would  happen  to  me,  by 
putting  it  in  here,"  he  said  to  the  people.  "So  any  one  of  our  gens 
will  not  be  ignorant  of  it,  I  shall  instruct  these,  who  are  of  mj^  gens, 
in  this  our  medicine,"  he  said  to  them. 

When  once  he  stopped  speaking,  their  chief  approached  him. 
"Boy,  tell  me  about  that  medicine,"  so  the  chief  said. 

"All  right,"  he  was  told.  "Very  likely  you  merely  want  to  know 
about  it.  You  are  not  of  our  gens.  Even  if  you  doctor  yourself  with 
it,  it  will  have  no  results.  Only  my  fellow-clansmen  '*  are  they  for 
whom  it  will  be  efficacious,"  the  chief  was  told.  "  I  just  only  want  to 
know  about  it,  is  why  I  ask  you,  that  I  might  be  ready  to  tell  them, 
should  they  forget,"  so  he  said. 

Then  he  was  taken  aside  to  be  instructed  how  it  was.  After  he  was 
told,  he  gave  thanks.  "All  my  different  relatives;  whose  medicine 
you  are,"  he  said  to  that  medicine. 

Then  it  is  said  he  went  in  the  rear  to  give  instructions  about  that 
medicine  to  his  fellow-clansmen.*"*  All  of  them  went  along  to  be 
shown  that  medicine.  Even  the  children  were  taken  along.  All  of 
them  were  given  bundles  of  it.     The  medicine  was  in  little  bundles. 

6s  A  convenient  if  not  strictly  accurate  translation. 


160  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  fETH.  AX\,  40. 

"Pe'kimegu'mAni  krwi'cigipe'meniip"'^';  kago"  i'ci'ane'me'site 
EQA'nA  me'to'sa'neniw  i'ni  mA'ni  wi'Anapo'"sAmag''^''';  kinwawA'- 
megu  I'ni  wrme'noyag'''^'''.  Ini'megu"  ca"cki  me'ce  winA''tca- 
'mego'na'  i'ci'ane'mc'sit"'.  Mo'tci'megu  ne'pi  pya'^tcitetepe'^tca'- 
5'ck.vg'"'',  mAni'^tca"  tapime'noyag''^''",  a'gwi  wi'nepo'i'yagwin"''.- 
Mame'ci'kA'megu  "A'kwi'tepyiigi  ki'krwltap'^'^'.  I'ni  na"kA  ki^'tcl- 
'ckwe'wawAgi  migatl''enag'''''"',  negu'ti'iya'g'"''''',  a'gwi  wi'ne'se'- 
nagwini  kA"ck''.     Pwawiponi"konagwe  ketcagi'apwA'megu. 

"Me'ce'mcgu  kago"  i'ci'aneme"siyag''"*'',  krkuiiAgwiwenegwipwA'- 

10  meg''"'.  MA'ni  maniA'ka'^tci'megu  ki'me'sa'netap'^'*^",  cewii'iiA 
kinwawA'megu  me''ten6'''.  Mo'tci'megu  pwawike'ka'netagwA'ke 
wi'u'^tcina"sagan°'',  klnwawA'megu  ne'ci'"kA  tapima''mAni  me'- 
noyag\\'e  Ici'na'sapwA'ineg''"'.  I'ni  mA'ni  a''cikegi  kenatawino'- 
nenan°''. 

15  " Kegime'siga"mAni  kmanA'megu  kenatawino'nenan"'',  cewil'nA 
kinanA'megu  me"teno''',  a'gwi  pe'la'ni'sut'^  MAiai'megu  a''cisut 
i'nA  mA'ni  wl'tapwa"tagwit^".  I'n  a"cikeg''''.  Cewa'n"'^", 
i"k:\vatig'"^',  mo'tci'megu  pe'ki'ni'sowate  keni^tca'ne'swawAg'''", 
a'gwi    wrna"sa''agwin°''.    Ini'megu    'a'cike'e'gwiyag''"''':    kinauA'- 

20megu  me"teno"''.  Cewa'nA  me'cena"meg  u'wiya'A  ki'ci'nepege 
mAni'^tca''  me'ku^'tcanA'mawut''',  me'cketu'nanete  me'na'ef',  wi- 
'na'siiwA'meg''"'.  MamA'ka'^tci'megu  wi'pemipA''segwiw'''^";  wi'- 
'na'sa'^tc''.  I'ni  wa'^tcimamine'nAgow  a'wa'wene'k'',  wawenetwi- 
yu'mAni  nata'winon"''.     Ag^vi  negu'ti    mA'ni   ke'kA"Ama'wAgin°'". 

25 Kerne' sStawi'meguke'lva'A'monep''^'.  Ma'A'gi  na'kA'''tci  ketApeno- 
'eme'nauAg  iiylgi'megu  nepe'kwApita'wawAg""',"  a''ina'*tc''. 

"  I'ni  ki'wi'cigi'megupemenA'mawap'"-*',  na'k\'<'tci  kinwa'wA  mA'ni 
kenata'winonwawi  kewi'cigi'meguwigii'^tci'seto'p''*',  cewa'n  a'gwi 
myano ta  'ganegi  wi'  pItigAto  'yagwin  ° ' ' . 

30  "Ki'sA'sagi'topwA'megu  wri'ci'megumenwinawa"toyag'"'"'',  i'ni 
wi'i'ci'se'toyiig''"''",  ke'kanetAmomigAtwi  yo'  wln"*^".  Cewa'nA  kigiino- 
'I'yAgwini  kegime'simego'ni  wi'awA'toyag'^™'.  Kemaiya'winwagi'- 
^tca'i  ki'so'gi't5pwA  ketcl'wawag'^'",  'i'ni  wa'i'pi'tSyagwe  mA'n°''. 
I'ni     wi'mi'catanemwi''toyag\v     i'ni     to'tAmiig''"'''.       O'n     i'nina" 

35  i"kwatig'"^',pe'nawAga'i  neguti'ga'i  pyii'nag'"'®',  mA'nini  wi'mAmato'- 
tAmag''"'^',  ini'meg  a'ca'wiyiig''^'''.  Ma'A'gi  na'kA'^^tci  ne'niwAgi 
naneguti'megu  wi'pj'-a'nawAg  pena'wa''',  o'n  u'wiya'  ana'wi'at 
agwimegu'kago'"' :  na'lvA''*tc  i'kwiiw  a'nomat  unapii'ma'Ani 
agwimegu'kago''',     wi'ke'kanemegwiwA'ku'^tc     a'pi'tcite'patAg     i'n 

40  unata'winon"''. 

"'Meta"inata'winon°'','  i'cite'katawiga''mAn°''.  In  a'cite'- 
katiig''''.  Ke'tcinawe'megu  wapi'nenu'swimeta''i  niA'n"''.  A'ce- 
'*tca"megu  "i"cawiw^^'.  A'mA'cki'cki'wito'^tc'".  A'gwi  ke"lenA 
mA'ni       mA'cki'ki'u''tcapi"ki'wigin°''.  Ini'megu        'ii'ine'nAgow 

4Sa''cikeg''''.  Iya'tca''megu  'ii'uwigi'yagwini  pe'pyaiyag"*""',  ki'wa- 
wiga''tci'seto'p"'^' ;  kI'menwi'setopwA'meg''"'." 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  161 

"You  must  care  for  this  very  carefully;  when  this  people  is  in  any 
danger  then  you  must  boil  this ;  you  are  to  drink  it  yourselves.  That 
is  all,  only  indeed  if  they  are  in  danger.  Even  if  water  should  come 
a-rolling,  if  you  drink  this  straightway,  you  will  not  die.  Probably 
you  will  be  on  the  surface  of  the  water.  And  if  your  enemy  are 
fighting  you,  even  if  you  are  but  one,  they  will  not  be  able  to  slay  you. 
If  they  do  not  leave  }^ou  alone,  you  will  indeed  kill  them  all. 

"No  matter  in  which  way  you  ai-e  in  danger,  it  will  pull  you 
through.  You  will  surely  derive  benefit  from  it,  but  this  will  be  only 
you,  yourselves.  Even  when  it  is  not  known  how  life  will  be  saved, 
you  alone  will  be  surely  saved,  if  you  drink  this.  That  is  the  way 
of  this  om*  medicine. 

"This  medicine  is  ours  in  general,  but  ours  only,  no  other  gens. 
Only  who  is  of  tliis  gens  is  whom  this  (medicine)  will  relieve.  That 
is  the  way  it  is.  But,  women,  if  even  your  children  are  of  another 
gens,  you  can  not  cm-e  them.  That  is  the  way  you  will  fail :  us  only 
(will  it  cure).  But  after  anyone  dies,  if  this  is  found  on  his  person, 
if  his  mouth  is  opened,  and  he  is  given  this  to  drink,  he  will  surely 
come  to  life.  He  will  certainly  begin  to  rise  to  his  feet;  he  will  be 
saved.  That  is  why  I  give  you  this  because  it  is  good,  for  this 
medicine  is  good.  I  do  not  instruct  one  person  in  this.  I  give  a 
general  instruction  to  j^ou  all.  And  also  I  have  made  bundles  of  it 
for  these  our  children,"  he  said  to  them. 

"You  must  take  good  care  of  it  for  them,  and  this  yom-  medicine, 
you  m.ust  place  away  very  carefully  in  good  condition,  but  you  must 
never  take  it  inside  a  menstruation-lodge. 

"You  must  be  very  clean  Avith  it,  so  that  you  will  please  it;  that 
is  the  way  you  must  lay  it  awa}^,  for  it  has  consciousness.  But  when 
we  hold  gens  festivals  you  all  must  take  it  along.  Tie  it  on  your 
right  arm  on  your  muscle,  that  is  the  way  you  must  tie  this.  Then 
you  will  make  it  proud,  if  you  treat  it  like  that.  Then  at  that  time, 
women,  if  you  bring  even  one  turkey,  then  you  will  worship  this,  if 
you  do  that.  And  these  men  must  also  bri^ig  turkeys,  one  apiece, 
and  if  any  one  is  imable  to  get  one,  it  is  nothing  at  all;  and  if  a  woman 
is  imable  to  persuade  her  little  husband,  it  is  nothing  at  all,  for  his 
(her)  medicine  will  know  how  much  he  (she)  loves  it. 

"This  is  called  the  'Heart-Medicine.'  It  is  so  named.  This  is 
the  genuine  heart  of  the  White  Buffalo.  He  did  that  purposely. 
He  made  it  of  weeds.  This  is  not  really  a  weed-root.  What  I  have 
said  to  you  is  just  how  it  is.  So  when  you  each  get  to  where  you 
live,  you  are  to  jilace  it  carefully;  you  are  to  place  it  in  good  con- 
dition." 


162  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ANN.  40. 

A'penope'nowa'^tc''.  WAninawe'meg  a'Anemiwe'towa''tci  nata'- 
•win5n"''.  A'wiga<*tci"set5wa<'tci'megu  I'ni  nata'winon"''.  Ane't 
unapa'mwawa''':  "NemgA"apGnA'ku''tci  nata'winon"'',"  a'i'nawa- 
''tc''.     " Nemine/gunanA  wr'tci'so'iiiAget*",''  a  i'yowa'^tc''. 

5     A'me'sotawi'meguke'ka'neme'^tc  a"mine'gowa**tci  nata'winon  I'nini 
ne'niwAn"''. 

O'ni  kIga'nowa''tc'',  a'ke'tci'ci'ca\va''tci  ne'niwAg''''.  Na'kA'''tc 
i"k\vawAg  a"ci'canutAma'gowa'*tc  unapa'mwawa"''.  Iniya'g 
aniwetuna'mu''tcig     a'mane'cita'awa''tci'meg''"',     a"An6'kanawa''tci 

lOwInA'megu  'unapa'mwawa"!  wi'pena'ka'gowa'^tc'".  O'n  a"pena'- 
"kani'^tc'",  winA'meg  a'ne'"sani''tc'".  Nfi'lcA'^^tc  a'Ano"kanawa''tci'- 
meo-u  wf  awA'nani'^tc'".  Ini'meg  a"cawini''tc'".  A'awAnani'^tci'- 
meg"*"'.  , 

O'nipi     na'"ina"i     kiga'nowa''tci     mA'kwa<^tci'meg     a"a'*tcimo"e'- 

1.5gowa^tc'",  "MA'k\va"'tc'',"  a'i'gowa'^tc'".  "A'gwi  nl'nA  kag5'"i 
mA'n"'',  na"kA''*tci  keml'negopenA  nata'winon"''";  wi'nA  ke- 
'tcinawe'megu  wapinenu''sw  uta"i  kemlne'gunan"'^".  iLv'ni  mi'- 
'cami  minenAgw  im\.meg6'nan°^',  na'kA'mAni  nata'winon"'"," 
a'"ina'*tc'". 

20  O'nipi  me"ce'na'i  ki"cikiga'nowa''tci  negu'ti  wi''tci"s6ma'wa''tcin°'' 
kAbotwe'meg  a"wapa''ckilni''tc  a"nepo''ini<'tc'".  Mama'^tcigi'meg 
a"nep6'"ini''tc'".  O'n  i'niyo  nepi'g  a'Agwita'wawa''tc'".  A"me'- 
na"e''tc  I'nA  na'po'it-^".  KAbStwcpi'megu  niiya'pi  a'inanAgi'gwa- 
"cka^tc'".      A'"na"sa^tci    ke'tenA'meg'"';    milma^'tcigi'meg    a''na"sa- 

25  ''tc'".     I'nipi  ke"tenA'meg  a'LnanetA'mowa''tc'". 

O'nip'",  "MA'ni  wri"cite'ka'tAmAg'''^^" :  'Pemate'"siwen°'",'  ki'cite- 
'ka'tapeuA  mA'n°'',"  a"'"ciwa''tci  negu't'".  ""Au',"  it'i'^tci'meg 
T'n  i'ni  mInetA  nata'winon"''.  "Cewii'nA  iua'ua  wi"swi't5t''', 
nyawe'nwi    ki'wA''tca"e'gunan°'^".      MA'ni    na"kA   nyawuguni'mcgu 

30wi"wl'''tci"t6w'^*".  Kegime'si'me  i'na"i  lvi"A'"t6pen'"^","  a'"ine<'tci 
wiinatawino'nitcig"'.  "Wi'nA  wi"a'<'tcimowA  na'"ina"i  wi'wiipi- 
mAmatotA'mug\van"'',  mAniyu'  wi'mAina'totAg'''",  nya'wuguni 
wi"pemiwA''tca'n6ta''tc''.  Cewa'nA  kinanA'megu  ki"wawi'se'- 
nipen"*";    a'gwi    kutA'gA    wi"pe''ki<'tcin"''.      Md'cAgi'mcgu    kina'n 

35a"ciwi''tci'so'tIyAgwe  ki"wawi"seni"e'gunanA  mA'uA  wi''tci"so'- 
raAgwA,"  a'"ina'*tc  uwi'"kana"''. 

O'nip'",  "'O'  niAm'nina'i  wapAge'megu  na'wA"kwage  ki'cimawA- 
^tciwe'toyag''"^',"  a'"ina'^tc'".     "Wa'nA  "ini,"  a'"igu'*tc'". 

Wa'pAnig  Ji'mawA^'tciwe'towa^tc''.    O'ni  wa.'pAnigi  nawA'"kwanig 

40  a'peminA'tome'^tci   wi'wi'se'niwa''tc''.      O'nip'",    "Na'i',    mAni'meg 

ami'ca'wiwa^'tc     ayi'gi    wi''tci"s6'mAgwig    aiya'pi'"tcina'     A'cema'- 

'megu   WA<'tca'eti''kago'*".      Agwiga'"i    kago"    A'ce'megu    wi"tepa'- 


MICIIELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO   DANCE.  163 

Then  they  all  went  away.  They  took  along  that  medicine  in 
different  directions.  They  placed  the  medicine  away  very  carefully. 
Some  (said)  to  their  husbands:  ''We  have  divided  up  the  medicine," 
was  what  they  told  them.  " Our  fellow-clansmen  ^  gave  it  to  us," 
they  said  among  themselves. 

It  was  known  all  over  that  they  had  been  given  medicine  by  that 
man. 

Then  when  they  were  to  hold  a  gens  festival  the  men  went  on  a  big 
hunt.  And  the  women's  husbands  went  out  hunting  game  for  them. 
Those  who  talked  much  were  ashamed,  but  they  ordered  their  husbands 
to  hunt  turkeys  for  them.  They  hunted  ttirkeys  and  killed  them  too. 
And  they  (the  women)  also  ortlered  them  to  take  it  over  to  that 
place.     And  they  did  so.     They  took  them  over  there. 

Then,  it  is  said,  when  they  had  their  gens  festival  they  were  told 
quietly  by  him,  "Be  quiet,"  they  were  told.  ''It  is  nothing  to  me, 
and  this  medicine  has  been  given  us;  the  White  Buffalo  gave  us  his 
o-wn  heart.  He  is  the  same  one  who  gave  us  this  sacred  pack  and 
likewise  the  medicine,"  he  told  them. 

Then  it  is  said  after  they  had  the  gens  festival  one  of  his  gens  fell 
down  dead.  Sm'ely  he  was  dead.  Then  they  let  that  thing  soak  in 
water  for  him.  That  dead  person  was  made  to  drink  it.  Soon,  it  is 
said,  liis  eyes  eventually  became  natural.  That  he  was  bi-ought  to 
life,  is  a  fact;  he  surely  was  alive.  Then,  it  is  said,  they  actually 
believed  it  to  be  true. 

Then,  it  is  said,  "Tliis  is  what  we  shall  call  it:  'Life,'  we  shall  call 
this,"  so  one  said.  "All  right,"  said  the  one  who  gave  them  the 
medicine.  "But  this  person  who  named  it  must  give  us  four  feasts. 
And  he  shall  live  with  this  four  days.  We  must  all  put  it  there," 
those  who  had  medicine  were  told.  "He  will  tell  when  he  shall 
begin  to  worsliip  it,  for  this  is  how  he  shall  have  to  worship,  by 
giving  feasts  for  four  days.  But  we  shall  feast  ourselves;  there  will 
be  no  outsider.  We  of  tliis  gens  only  will  be  given  feasts  by  our 
fellow-clansman,"  he  told  his  friends. 
/ 

Then,  it  is  said,  "Well,  at  this  time,  to-morrow  at  noon,  after  you 
have  brought  it  in  all  together,"  he  told  them.  "All  right,"  he  was 
told  by  them. 

The  next  day  they  brought  it  in  together.  Then  the  following  day 
at  noon  they  were  invited  to  feast.  Then,  it  is  said,  "Now,  this  is 
the  way  our  fellow-clansmen  ought  to  do  also  once  in  a  wliile,  and 
then  you  might  cook  for  each  other.     Of  course  it  is  nothing  but 

"  A  convenient  if  not  strictly  accurate  translation. 


164  ORIGIN    OF   THE   WHITE   BUFFALO   DANCE.  [eth.  ann.  40. 

tAmagwe  ki"sonwaw  amu'^tci'ca'wiyag'"'®".  Agwiga"  A"pena'^tc'', 
me'cena'"megu  kAbo'twe  wA''tca'eti'"kago''^".  I'n  a'cine'gutenwi- 
witAino'nAgow'^®'.  Ma'ii  amu''tci'ca'wiyag'''''''.  Negu'ti  ma'netowA 
nAna'a'netAmwA  mi"sonAn°'';  amita'pi'agw  i'n  a'ca'wiyag'''''''. 

5  "A'pena'^'tc  u'wlyii'  i'n  inA'no'kyat''',  i'nini  tata'pi'at"',  me'ceme- 
guna''ini  tA'cime'tome'tosiine'niwi's'^'.  Iniga''  amu^'tcime'to'sane'- 
niwi^tc'':  i'nini  mi"sonAni  niina'anetAmi'ni'^tcini  kenwa"ci  wi'me'to- 
'sane'niwiw  inane 'megut<''.  'Agwiga'"'',  'ini  i'ca'i"cawig''"'!'  ine'- 
nAgow"'*'. 

10  "A'ce'megu  kewitA'monep^''',  na''ikegi  wi'i'cime'to'sane'niwig'''', 
me'sotawega'winA'megu  ki'a''tcimo"enepw  A'ckA'^'tcima''","  a''ina- 
"tc''. 

O'nipi  w^pAJiigi'megu  na'kA'^'tc  a"wA''tca"e'gowa''tc'".  Nyawii- 
gunagA'tenig    i'ni    na"k    a'awA'awA'towa'^tc    unatawi'nonwaw"''. 

15  Kemige'si'meg  a'awA'towa'^tc''.  Ini'nip  a'cite'katA'mowa''tc 
a'ciwi'swi'to'<'tc  in""^";  'pemate"siwen°'"'  'a'cite'katA'niowa''tc''. 

O'nip'',  kAbo'tw  a'mawA'''tcima''tci  me'to'siine'niwa'''.  Me'sota- 
we'meg  a'a'^tci'mo'a'^tc'':  "Na'i',  mA'ni  negu'ti  na"ikeg'''";  niA'n 
i'ca'wiyagw    ami'cita'pi'agwe    negu'ti    ma'netow'^'^',    a'gwi    m"cwi 

oornane'towAg"^'',  ca'cki'megu  negu't'",  nana'a'netAgA  mA'n  a'cite- 
'ka'netiyAgwe  ki'so'nenanAnima''''.  Neguti'megu  nana'a'netAm"-^'. 
TnA^'tca'  amitapita'pi'agw  aiya'pi'tcina'i  wA^'tca'e'tiyag'''''''. 
Ag^^aga''ninA  wi'wA'^tca/'iyag''''^',  na''k  a'gw  A'pena"'tc'';  me'cena'- 
'megu    kAbo'tw    i'n    iuA'no'kya's^' ;    'PenA'nin    i'ni    ni''i'caw'''',' 

25ina'netAg  u'wiyaW''.  AwitA''tca"i  ke'kA'wasA  manetowA'n"''; 
ca'cki'megu  'wi'seni'g''"",'  i'n  ami'nowa''tc''.  Ini'mcgu'  ca'"cki 
ki'ci'se'ninit  a'mi'ta''',  'Na'i'  nAtawina'nagwagu  tcag  anagonie'- 
nAgow^®','  i'n  a'mina''tc''.  Ca"ck  ini'meg  a'cim'c6"igini  kAna'- 
^vinAn"'". 

30  "  Ina'mi'ta'i  wi'nA  ta'pe'si'^tci  mi"sonAni  nana'a'netAg''*^',  agwiku'- 
^tci  ma'A'ni  kina'nA  ketepanetA'mAgwini  ki'so'nenanAn"''.  Neguti'- 
megu ma'netowA  nana'a'netAm"'"^'.  Me'to'^'tci  wi'AnemA''kunig''''. 
'MA'ni  niA'ni  wi"A'kug''V  'a'cita"a''tcin°'',  ini'megu'u  'a'A"kunig 
a'gwi     na'nagA'^tc     AnemiwawitegWAte'nigin"''.        Aiya'inina"meg 

35a'poni'ai'yotag  i'ni  mi"son°''.  Inina"megu  nep6"iyAg'='"''._  A'gw 
awA'si'mii' a'gwi  me'to'saneniwa'i'yAgwin  inina"meg''"'.  Ini'^tca- 
'wa'^'tci  me'sota'w  aiya'^tcimo'e'nAgow'^^',  mA'ni  me"ten6'i  na"keg 
a'ine'nAgowe  me"sotawiwA<'tca'e'tiwen°''.  'O',  niA'ni  nane- 
'kanetA'mugwan    ina'nauA  wi'ta'pi'tot   u'wiyaw"'".      Aguwi'yii'Ani 

40wi'tapi"a''tcini  winA'megu  ka"sipi  wi'tiipi'to'i'w  u'wiyaw^''. 
Ini'megu'  ca''ck  ana'^tcime'nAgowe  wi'me'sotawi'megu'uke'ka'ne- 
tAmag''^^'." 


HicHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  165 

merely  to  show  that  you  love  your  gens  name."  You  should  not  do 
it  all  the  time,  but  just  sometimes,  you  should  cook  for  each  other. 
That  is  one  tiling  I  tell  you.  This  is  why  you  ought  to  do  tliis. 
One  manitou  has  the  control  over  the  names;  verily  it  is  he  whom 
you  should  worship,  it  is  he  whom  you  would  please  by  doing  that. 
"If  anyone  does  that  all  the  time,  if  he  pleases  him,  he  might 
simply  live  on  and  on.  That  is  why  he  would  live  long:  he  would 
be  blessed  by  that  one  who  has  control  over  the  names  to  live  a  long 
time.     I  do  not  tell  you,  'Do  that!' 

'■  I  am  simply  telling  you  this,  the  only  way  to  live,  although  I  shaE 
inform  you  all  later  on,"  he  told  them. 

Then,  it  is  said,  again  the  next  day  he  cooked  for  them.  After  four 
days  were  up,  they  each  took  away  their  medicine.  All  of  them  took 
it  away.  So  they  called  it  the  way  that  person  named  it;  "life"  was 
what  they  called  it. 

Then,  it  is  said,  soon  he  called  the  people  together.  He  related  to 
them  all:  "Now,  this  is  one,  the  only  way;  if  you  do  that,  you  could 
please  one  manitou,  not  two  manitous,  but  only  one  manitou,  the  one 
who  has  control  of  what  we  call  each  other — that  is,  our  names. 
One  being  has  control  over  them;  it  is  he  whom  you  could  please  if 
you  cook  for  each  other  once  in  a  while.  You  are  not  to  cook  for  me, 
and  not  (for  each  other)  all  the  time;  just  sometimes  some  one  might 
do  that;  whoever  thinks  of  his  life,  'I  will  just  do  that.'  He  would 
not  have  to  name  the  manitou;  only  '  eat,'  is  all  he  has  to  say.  Then 
the  only  thing  he  should  say  after  the  people  have  eaten,  'Now,  you 
may  each  go  home,  all  of  you  who  are  my  different  relatives.'  Those 
are  the  only  two  speeches. 

"  Then  the  one  who  has  the  control  over  the  names  would  be  pleased, 
for  we  do  not  own  these,  our  names.  One  manitou  has  control  over 
them.  It  is  just  the  same  as  how  long  they  will  continue  to  be. 
'This  one  shall  be  so  long,'  when  he  thmks  thus,  it  is  that  long  and 
will  not  be  mentioned  any  longer.  That  name  is  no  longer  used  at 
that  time.  At  that  particular  time  is  when  we  die.  We  shall  not 
live  any  longer.  That  is  why  I  tell  this  to  you  all,  that  this  is  the 
only  way,  the  general  cooking  for  each  other.  Whoever  thmks  of 
this  is  the  person  who  will  make  his  life  happy.  He  will  not  make 
anybody  else  happy  but  himself  only.  That  is  all  I  have  to  tell  you. 
The  reason  why  I  have  called  you  together  is  so  you  all  coidd  know 
about  it." 

"  A  trifle  free. 


166  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  axn.  «. 

'  'O',  ni'nA  nemi'cata'nem  a"a'<*tcimu'*tci  ki'ka'nenan  a'me'sotawi'- 
meguwItAmd'nAg'''"'',  a'cimegumenwi'genig  a'inaneme'nAg''''^'," 
a"i'tiwa''tci  ne'niwAg''''. 

WmA''tca''ipi  klga'nu^'tcini  pe'ki'meg  a'tcagi'megupyanu'tagu- 
5 ''tc''.  Me'to'sane'nhva'i  kegime'sipimega'pe'e  niminiwa''".  Me'to- 
'sane'niwa'i  neguta'ka'"i2J  a'i'ci"Ana'wini''tci  me'to'sane'niwa'i 
na'ina"megu  ke'kaneme'gu''tcini  wi'ki'ganu''tc  inina'ipi'megu  p.yii'- 
yani^'tc''.  Ca''ckiga"  winA  me'gupiwrni'mini''tc'',inime'gupi"  ca'"cki 
wa''tci'pyani''tc''.     I'kwawa'iga''ipi  tcatcagimegunlmi'niwa''".     Na- 

10'ina'tca'"ipi  wi'mmi'tci'ga''tcin  a'ane'ko'Agi'meg  uwl'gewaw''"''. 
'A'mawA''tciga"megu  wI'nApi  kenii'tanig'''',  cewa'nApi  kl'ki'ki'meg 
awA's  a'A"kota'wa'to''tc'".  Pe'ki'meg  a'mi'catane'moni''tci  na"ina' 
wi'kiga'nu''tcini  me'to'sane'niwa'''. 

Ugyaniga''ipi  pe'ki'meg  a'metemo'a''ini''tc''.    'A'krcagu''tci'megu- 

15 wape''ckyiliiig  uwi'ne'sAn  I'nA  mete'mo'a''^'.  O'nip  ugwi'sAn"'', 
"Ci',  neg\vi"i,  awi'tA  wa'yatuge  kA'cki'u'wIya'A'uwI'wi'kAp*', 
a'pwawi'uwiwa'"iyAn°''?"  a"ina'^tc  u'gwi'sAn"'*.  Ca'cki'meg 
a'anige''tagu''tc  u'gwi'sAn°''.  PapegwAmegu'  na'kA'^tci  me'cena'- 
'ina'iwini'g  i'n   a''igu''tc''.      Nayapi'meg   a'cimegu'te"    a'i'ci'megu- 

20  <*tc''.  Na'kA'megu'  ca'"ck  a'ApAiia'nema"^tc  ugya'n"'".  O'nip  inina- 
'i'winigi  na'kA'^'tc  ini'meg  a'i'ci'megu'^tc'',  ca'cki'pin  a'wa'pAma'^tc 
ugya'n"''.  O'nipi  po'si'megu  mamaiyii'wima'  i'n  a''igu'*tc''. 
"Na'i',  'Ana""',  mA'n  a'tA'cI'ka'wiyAni  wi'uwl'wiyan"''.  Nema'ne- 
'ci'tA    ni'nA    wi'uwi'wiyan"''.       MA'ni    wi'nA    a'pwiiwi'mvi'wiyan 

25agwi'mego  kago''i  mane'cI'tA'manin"''.  MA'ni  wi'n  uwi'wiyan 
A"ta"sAgu''meg  ami"cimane'ci''tAman°'', — ni'nAma"megu  ka'si'p 
i'ni  nete''cita"^'.  MA'n  a"ni"coga"iyAgwe  me'ce'megu  ketA- 
'cikAkAkAno'netipen"*'.  I'ni  wi'n  uwi'wiyan"''',  me'teno'ku''meg 
aiy5"     a'a'wi'^teim     lu'w""*',     a'mi'ta'i     kA'ckiga'kina'nAkAkAno'- 

SOnetiyAg'""'".  Agwiga"mAn  i'ni  ke'kiine'tAgini  me'to'sane'niw"^*'; 
i'ni  wa'^'tci  pwawimane'ci'tAg"^''.  Ke"kanetAgega"mAnA  mane"ci- 
'tAs'^'.  Kinaiyu"mAni  wanAto'kA'megu  ta'ci'ka'tigini  wi'uwi'- 
wiyani  kete'ne'tone  ta'tAg'''',"  a''ina''tc  ugya'n°''.  "Na'i', 
negwi"i,     agwiku'     i'ni     kago"      i'cima'ne'cagin     uwiwe'tiwen°'". 

35Kinaiyu"mAn  uwi'wiyAn"'*',  awitAga''ina'  u'wIya'A  mane'ci'- 
mene's*^'.     I'n°'',"  a"uia''tc   u'gwi'sAn"'". 

"Ana"e  pe'ki'megu  keme'tciwi'tAmon"^".  A'gwi  wi'kyatAmo'- 
nanini  wii'^'tci"  cagwane'moyan"''.  A'i'kwawiyag^ve  ne'ca'gwanemu 
wi'wi^tci'e'nAgow"^'"'.     Me''ce    wi'nA    ki'cinepo"iyAn'''',   ina'mi'ta'i 

40  wi'uwiwi'wAnan  uwi'wiyan"'".  MA'ni  wi'n  i'nug  a'gw  a'pi'tcina'- 
'sayAni  wi'uwiwi'yanin"''.  Inina"megu  wi'uwi'wiyani  ki'cA'ce'- 
noyAn""',"  a"ina''tc  ugya'n"''.    I'nip  a'poni'megu'^tc'". 

O'nipi'  ca"ck  a'A'sipiwi''tci''egu''tc  I'nA  wi'^tci'so'ma'^tci'''. 
Ca'cke"si'a'i  neni'w  a'liAna'i'kA 'miniate  i'ni  wi'giyapi'.    Metemo" 

45a"A'kawS,'pAma'^tc'".     A'mi'cata'nemu'^tci      mete'mo'a"*'.     A'pena- 


MICHELSON.]  ORIGIN   OF    THE    WHITE   BUFFALO  DANCE.  167 

"Oh,  I  am  very  glad  that  our  friend  has  told  it  and  told  us  all  in 
general,  and  that  he  thinks  of  us  in  a  good  way,"  the  men  said  to 
eacli  other. 

It  is  said  whenever  he  gave  a  gens  festival  all  the  people  came  to 
him.  All  the  people  would  dance.  When  the  people  went  out  on  a 
himt,  when  they  knew  he  was  to  hokl  a  gens  festival,  they  woidd 
surely  come  at  that  time.  They  merely  wanted  to  dance,  that  was 
all  they  came  for.  All  the  women  danced.  So  when  he  was  to  give 
a  dance  he  would  put  an  addition  to  his  wickiup.  His  was  the 
longest  there  was,  but  nevertheless  he  made  it  still  longer.  The 
people  were  very  glad  whenever  he  was  to  hold  a  gens  festival. 


His  mother  was  a  very  old  woman.  The  old  woman's  hair  was 
very  white.  Now  it  is  said  she  said  to  her  son,  "Well,  my  son,  is  it 
because  you  could  not  marry  any  one  that  you  do  not  marry?"  she 
said  to  her  son.  Her  son  only  laughed  at  her.  A  little  later  again  he 
was  told  the  same  thing.  Just  as  he  had  been  told,  he  was  then  told. 
Again  he  only  laughed  at  his  mother.  And  it  is  said  tliat  again  at 
the  same  time  (of  day)  he  was  told  the  same  thing,  and  he  only  looked 
at  his  mother.  Then  it  is  said  he  was  told  again  much  earlier. 
"Now,  mother,  you  are  trying  to  get  me  married.  I  am  ashamed  to 
get  married.  When  I  am  not  married  I  am  not  ashamed  of  anything. 
Now  if  I  got  married  there  would  bo  that  of  which  I  would  be 
ashamed — that  is,  I  myself  only  think  that  way.  \Mien  we  are 
hving  together,  the  two  of  us,  we  can  be  talking  with  each  other 
freely.  And  if  I  were  married  the  only  time  we  could  talk  with  each 
other  would  be  when  my  wife  was  here.  These  people  do  not  know 
that;  that  is  why  they  are  not  ashamed  of  it.  If  they  knew  about  it, 
they  would  be  ashamed  of  it.  Now  I  imderstand  you  to  micon- 
cernedly  persuade  me  to  get  married,"  he  said  to  his  mother.  "  Now, 
my  son,  marriage  is  not  at  all  shameful.  Now  if  you  were  to  marry, 
why,  no  one  would  make  you  ashamed  by  what  he  said.  That  is  all," 
she  said  to  her  son. 


"Mother,  I  shall  tell  it  plainly  to  you.  I  will  not  keep  secret  from 
you  why  I  am  miwilling.  I  do  not  want  to  be  with  jou  women.  Of 
course  after  you  are  dead,  then  I  might  get  married  if  I  am  going  to 
marry  at  all.  But  now  while  you  are  alive  I  shall  not  get  married. 
After  you  are  gone  is  the  time  I  shall  marry,"  he  said  to  his  mother. 
Then,  it  is  said,  he  was  bothered  no  more. 

Then,  it  is  said,  all  those  of  his  gens  lived  with  him.  The  maidens 
took  care  of  that  wickiup  of  the  man.  The  old  woman  watched  them. 
The  old  woman  was  very  glad.     Always  she  was  instructing  them  how 


168  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  axn.  40. 

•^tci'meg  a'kegye''kima'*tc  unapa'miwen  a'ci'genig'^'",  na'kA'<'tci 
wi'inane'mani''tci  wl'unapamemanigwa'in"'' ;  wi"tepanani''tci'megu 
\vi'wiga<*tci'mcgupeme'nani''tc''.  "Keme'sanemapenA'ku'i  ne'ni- 
wAg""',"  a'i'nani''tc''.  "Ninaiyo  I'n  a'ca'wiyani  na''ina'i  wanapa'- 
5miyan°'';  na'kA''*tci  na'ina"meg  a"cenu''tci  ne'napam™-^',  a'gwi 
nAna''kA  kutA'gA  wi'wi''t:ca'\viwAg  i'cita'a'yanin"''.  I'n  ami'ca'- 
wiyiig'^'"'',  i'ckwa"se"itig''<'',"  a"ina''tc''. 

O'n    i'nin    u'gwi'sAii"'",     "Ka'tA    wi'nA    ma'A'gi    ko'ci'"semAgi 
wI'ke'tcinane''ckimA''tc    inanemi'yagAn"'".     I'ni    wfi'ci'A'ne'ko'k'', 

10pwawimcgukiig6"i'i"cinane"ckimAt'''.  "O'  ne'ckimA^'tciniga'''',  niA- 
'kwa^'tci'megu  kiV'noiiAt*''.  U'wIya'A  na'kA'''tci  ke'ka'nemAte 
ne'niwAni  k-xkAno'ttetlf',  pwawi'inegiikago'"inAt''';  pwawiga''ina- 
'i'cigA'A'mawAte  ne'niwa'"'.  Pe'kiyuwInAmega'pe'e  ketaiylgwama- 
''tci'megopw  a'metemo'a"iyagw  a'nAnAna"imagwe  mA'n  a'prtcigi'- 

IS'Itcig"^'',  Iniga'"i  pya'^tci''aiyag'''"'".  I'nugi^tca'  mA'n  A"pi'te"siwen 
i"kvvawi''tca"i'i'cita''agAni  keke'ka'netap"^*'.  O'ni  mA'n  ii'ci'gitcig 
ane'tA  kcwAniwA'nimapwA  'MAni  ni'n  a'cimA'kwate"siyan°''',"' 
a'"ina''tc  ugya'n"'". 

A'p5nikag6'i'ina'^tci    me'temo''^'.    Ke'tenAme'gup    a'Ane"kagu''tc 

20a'wA"s  i'c''.     ApinApi'meg  iine't  a'gwi  na"inagwa'wa''tcin°''. 

O'ni  wI'nA  neni'w  a"a'*tci'mo"a''tc  ugya'n"'',  "Nrnya'wugunaf'; 
A'ce'megu  ni'kiyuki3'u's''","  a"ina'^tc''. 
""Au',"  a'"igu^'tc  ugyii'n"'". 

W5.'pAnigi  ma'maiy  a'"nagwa''tc'".    Aiye'meg  a'kfciki'ci'ta'wute' 
25uma'ke"sa'An°'';     WAninawe'meg     a'u<'tcipyata'"kA'wu''tc''.     "Ma- 
'Aniga"i  wi'pe'se'k.\.'mAnin"'',"    a'i'negu''tc  i'ni'i  wi'^tci'a'wa''tci"''. 
A'"nagwa''tc''. 

O'ninig  a'mo'cAgi'k\vawiwa''tci'meg  i''kwawAg'''".  A'wis:a''tci- 
nagwi'"towa''tc  i'ni  wl'giyap''.  Metemo"a'Aga''ipi'ca'cki'mcg  a'Api'- 
30'Api'^tc'';  a'poni'megukag6'i'"crta''tc''.  Ca'ckipi'meg  a'tA"ci"a'*tci"a'- 
''tcimu'^tc  a"mamAtagwa''^tcimu''tc''.  A'pwawiga/'mogukago'ka'i'i'ci- 
'ano'ano'"kani'Hc''.  O'nipi  lv\vlyen.\'mcg  a'krcimenwinagwi"towa- 
''tc  i'ni  Wl'giyap'',  a''pyani^tci  tepe''ki  nAnope'kjv'megu  kago" 
a'wawi'lcwapi'tiinig'''".  MAni'megu  me'cena''megu  natA'swimiwA- 
35"ci'wenAn  I'na'  a"A'"tanig''''. 

Wa'pAnigi  nawA'"kwanig  a"t6''kini"'tc'".  Nyawini'siwega'i'pini' 
ca'cke"sl"a'a'i  wi''tci'e'gowa''tc''.  Inigiga'ipime'gdnin  a''tA'scgi 
miwA'ci'wenAn"'";  nyawini'siwa'tA'seg''''.  O'ni  negu'ti  metemo- 
a'A'meg  a"Api''tc  a'"A'tag''''. 
40  T5'ki''tcipm°'",  "I'cka"sa''etig'"'',  aiyo"  mawA'<'tcIg''"',"  'a'"ina- 
"tc''.  A'mawA'''tcini''tc  a''Api<*tc''.  "Ma'Ani'ku'i  ke'gimc'si  na'- 
neguti  wi'nawA'^tci'awA'toyagw  a'uwTgl'yiigwan"'';  wa''tcinAtome'- 
nAgow"'^'.    A'pene'meg  i"ci"senwi  kago"'',"  a"ina'^tc''.    "Ketcawi'- 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  169 

marrietl  life  was,  and  how  they  would  think  of  whom  they  were  to 
marry;  that  they  should  love  him,  and  take  good  care  of  him.  "We 
are  benefited  by  men,"  she  told  them.  "That  is  what  I  did  when  I 
got  married;  and  soon  as  my  husband  was  gone,  I  never  thought  of 
living  with  another  again.  That  is  what  you  ought  to  do,  girls,"  she 
told  them. 

Then  her  son  said,  "Do  not  ever  think  of  scolding  these,  your 
grandchildren,  very  badly.  That  is  the  way  they  will  become 
attached  to  you,  if  you  do  not  scold  them  at  all.  If  you  do  scold 
them,  speak  to  them  quietly.  And  if  you  know  of  any  one  talking 
with  a  man,  you  must  not  say  anything  to  her;  and  do  not  ever  speak 
badly(?)  about  men  to  them.  You  old  women  have  certainly  the 
reputation  of  instructing  (girls)  who  come  to  this  age,  for  you  have 
passed  that.  So  you  know  at  this  age  women's  thoughts.  And 
some  of  you  who  are  of  this  age  often  fool  them,  telling  them, '  This  is 
how  quiet  a  person  I  was,'"  he  told  his  mother. 

Then  the  old  woman  said  nothuig  more  to  them.  To  bo  sure,  then 
she  was  better  liked  by  them.  Some  of  them  never  departed  at  any 
time. 

Then  the  man  told  his  mother,  "  I  shall  be  gone  four  days;  I  shall 
merely  be  walking  around,"  he  said  to  her. 

"All  right,"  his  mother  said  to  him. 

The  next  day  early  in  the  morning  he  went  away.  His  moccasins 
had  already  been  made  for  him;  they  were  brought  to  him  from 
everjnvhere.  "These  are  what  you  are  to  put  on,"  he  was  told  by 
those  who  lived  with  him.     Then  he  started  out. 

Then  those  women  were  women  alone.  They  fixed  up  that  wickiup 
to  look  better.  The  old  woman  only  sat  down;  she  ceased  doing 
anything  any  more.  It  is  said  that  she  merely  told  stories.  She 
told  some  very  interesting  stories.  She  never  ordered  them  to  do 
any  work.  Then,  it  is  said,  just  at  the  time  they  had  made  that 
wickiup  look  nicely,  he  returned  that  night  with  many  bundles  of 
things.     It  consisted  of  several  bundles  which  were  there. 

The  next  day  at  noon  he  woke  up.  There  were  fom-teen  young 
girls  living  with  them.  That,  it  is  said,  was  the  number  of  those 
bundles;  there  were  fourteen  of  them.  And  one  (of  tlie  bundles) 
was  where  the  old  woman  was  sitting. 

It  is  said  when  he  woke  up,  "  Girls,  come  together  here,"  he  said  to 

them.     Then  they  came  together  where  he  was  seated.     "Each  one  of 

you  is  to  take  one  to  where  you  live  before  (you  go) ;  that  is  why  I 

summoned  you.     Each  thing  is  alike  in  them,"  he  said  to  them.  "I 

3599°— 25t 12 


170  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ANN.  40. 

megi'ciml'nenepwA  mA'ni  kl'genan  a'menwi"kAmag'"^''".  I'ni 
wa'^tcitapi'e'nAgowe  na"nin°*";  a'tapi"iyagwe  inA'nA  ne'gy 
a'A'se'mi'ag''""'',''  a''ina''tc'. 

A'awA'awAtotA'mowa'^tci   wAni'naw    a'Aneme"kawa''tci'    cii'cke'- 
5'si'Ag''''.    Iya''i   pyaya'wa'^tcin   a'uwl'giwa'^tc   a'w&pAtA'mowa''tc'". 
Mi'c'ate'siweni'^tci"ip'\    Ki'cina'i'seto'wa'^tciii  a'na'gwawa''tc  ite'p''. 
Kegimc'siga"meg  a'mA'kwa'te'siwa''tc''. 

Metemo'a'A'ga'    a'na'i'se'to'i'^tc''.    "Uwiya'A'^tca"    pya'^tcma'kA'- 
•*tciwi<'tci"e'nAg''™^',      mA'ni      mawAto'ta'aw"*',''      a'cikA'na\vi''tci 
10na''ina'i  na'i"seto''tc  uwi'kwapi'''tcigAn°''. 

O'nipi    kAbo'twe    na'kA''*tc   i'na'    a'pya"*tcikiwi'tani''tci    negu'ti" 

ca'cke'sI"a"An°''.    Ini'pin  a'"mlna'*tc  i'nini'  ca'cke'"srAn°'".    JJ'gwi- 

'sAn"'',     "Kemi'cata'neniwi'     a''minA'^tci    kete'ckwa'se'e'menan"*". 

Kemenwito'tawaw"^*'.    Kemen\vinawa''awAgi  watane"sitcig''''.    Ini'- 

ISku'i  nete'ci'ta'e  na"nin'"^V'  a'"ina''tc  ugya'n"''. 

KimlwAga'  wInApin  Ite'p  a'mawiwi''tci"iwa''tc'".  KAbo'twe 
winwa'w  a'pyatAtA'u'guni'^tci  watane"sitcig''''.  O'n  ugya'n  I'n 
i'kwitw  a'a'^tci'mo'a'^tc'':  "  Ite'piyn  neta"pi'A  neml'ca'menan  a"A'- 
gotag''''.  Iya"tca'  newi'<*tci'iw"''',"  a"ina^tcugya'n°i^'.  "O'n"'",  "Ko"s 
20a'ine'nug\van  i'ni  wi'i'ca'wiyAn"'',''  a"iiie'*tc''.  'O'ni  pya'yani''tc 
o"sAn  a'a'*tcimo"eme''tc''.  "Ci',  ni'nA  wii'nA  k;igo''i  m''inaw^'^'. 
KAkAta'ni'iyo  nete"ci'ta'e"^tca"  m'n°*".  Napiwa'nA  mA'kwa"^tci- 
"ca"cki,"  a"ini''tc'". 

I'nip  a''nagwa<^tc'".  O'n  iya"i  pyiiya'^'tci  kwIyenA'megu,  "Na'i', 
25no'ci'semeti'g'"'",  pya'g  aiy6'"i  mawAta'gwApigu  krwitA'monep"*"^",'' 
a'i'neme''tc'".  WinAga"  iya/'  a'mawinAna''Api''tc''.  "Na'i', 
nomAga'wa'"megu  ki'a'^tcinio'"enep"*'.  Iniga"megu  wri'"cigenw 
a'ine'nAgowe  niA'n  inu'g'^''.  Kike'ki'no'sup"''',"  a''ina''tc''. 
"MA'ni  ku'^'tc'',  na"ina'i  wapi"unaunapa'miyag\v  i'ni  wi'AnA'AnA- 
30 'pi'nenag''''''' ;  kl'AiiA'pi'supwA'meg''"',''  a'"ini''tci  metemo''a"An°''. 
"NAna'wIn  a'gw  ini  ke'kanetA'magin"'',''  a''ina''tc''.  "Ca'cki'megu 
meta''kwi  netunapa'mipen"*',  inu'gi  wi'n  ini'megu  wi'i'ca'wi- 
yjigkwe'"  a"ina''tc''.  "  Iniku"  win  A 'meg ''"',"  a"ina''tc''.  'A'ApA- 
'ApAna'nini'^tc''.    "Wa'nA   niA'nA,"    a'"igu''tc   i'ni'i'    ca"cke'"si"a'''. 


35  O'ninini  ne'niwAn  a'pya^tcipiti'gani'^tc''.  "A'tA'megu  kemAta- 
g\VApA'ApAna'nip''-'^' ?"  a'i'gowa''tc''.  Onipi'nA  neni'w  i'nin 
ugyii'n'''',  "Ana""',''  a"ina''tc'',  "pe'ki'megu  menwito'tawi  ko'ci'- 
'semAg''''.  Kag6"ka'  i'cimamya'cikAno'nAte  kinA'megu  niA'ni 
ki''totAgi  kij-a'W'',   kep6niyu''mAni    kago''    i'ci''t'^',   ca'cki'megon 

40a'awi'a'wiyAn''''.  Ma'Agi'meg  i'ckwa''sa'Agi  wi'i'ci"taiyAne'e  niy 
a'ci"tatcig'"","  a'^ina'^tc  ugya'n"'".  ""Ini'^tca"ninA  wa"^tc'',  'Ma- 
'kwa'^tci  k^m6"c'','  'i'nenan"'',  Ana""',''  a''ina'itc''. 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  171 

have  given  you  equally  alike,  because  you  have  taken  good  care  of 
this  our  dwelling.  This  is  why  I  make  you  happy;  because  you  have 
also  made  me  happy  by  helping  my  mother,"  he  said  to  them. 

Then,  it  is  said,  the  maidens  each  carried  them  away  on  their 
backs,  going  to  the  different  directions.  When  they  arrived  at 
where  they  lived  they  looked  at  it.  Lo,  it  is  said  that  it  was  finery. 
After  putting  it  away  they  departed  thither.     All  of  them  were  quiet. 

The  old  woman  also  put  hers  away.  "If  anyone  comes  to  live 
with  us  again,  I  will  let  her  take  this  away,"  she  said  in  her  talk 
when  she  was  putting  her  bundle  away. 

Pretty  soon  again,  another  young  girl  came  there  to  stay.  Then 
she  gave  it  to  that  little  maiden.  Then  her  son  (said) :  "You  have 
made  me  happy  by  giving  it  to  our  girl.  You  treat  her  very  nicely. 
You  have  gratified  them  whose  daughter  she  is.  That  surely  is  what 
I  thought,"  he  said  to  his  mother. 

It  is  said  that  she  (the  girl)  had  ran  away  secretly  to  go  there  to 
five  with  them.  Pretty  soon  they  whose  daughter  she  was  (saw  her) 
coming  with  a  load  on  her  back.  Then  that  woman  related  to  her 
mother:  "I  have  been  over  there,  where  our  sacred  pack  hangs. 
I  am  going  to  live  with  them  there,"  she  said  to  her  mother.  Then, 
"Do  whatever  j^our  father  says  to  you,"  she  was  told.  Then  when 
her  father  came  he  was  told  the  story.  "  Well,  I  will  say  something 
to  her.  I  think  that  would  bo  a  good  thing.  Surely  she  ^^^ll  probably 
be  quiet  staying  there.     Only  be  good,"  he  said. 

Then  she  started  out.  Now  just  at  the  time  when  she  arrived 
there,  "Now,  my  grandchildren,  come  here  and  sit  together.  I  am 
going  to  make  (something)  knowTi  to  you,"  they  were  told.  She 
also  went  there  and  sat  down.  "Now,  I  shall  give  you  instructions 
for  a  little  while.  What  I  am  about  to  say  to  you  this  day  will 
happen  so.  You  will  recognize  it  that  way,"  she  told  them.  "This 
is  it,  when  you  each  begin  to  take  husbands  unto  yourselves  they 
will  dress  each  one  of  you  in  finery;  you  will  be  dressed  up  in  finery," 
the  old  woman  said.  "Of  course  v,-e  know  nothing  about  it,"  she 
said  to  them.  "  We  just  simply  each  take  a  husband  unto  ourselves, 
but  at  this  time  that  is  what  you  are  to  do,"  she  said  to  them.  "  That 
is  all  I  have  to  tell  you,"  she  said  to  them.  They  were  all  laughing. 
"O,  that  is  her,  eh,"  she  was  told  by  those  young  maidens. 

Then  that  man  came  in.  "What  makes  you  laugh  so  gaily?"  he 
said  to  them.  Then,  it  is  said,  that  man  said  to  that  mother  of  his, 
"Mother,"  he  said  to  her,  "you  treat  your  grandchildren  very  nicely. 
If  you  say  anything  bad  to  them  you  will  indeed  treat  this  your 
body  (evilly),  for  you  no  longer  do  anything;  you  are  just  simply 
staying  here.  These  little  girls  are  they  who  do  all  the  work  you 
had  been  doing,"  he  said  to  his  mother.  "That  is  why  I  say  to 
you,  'Speak  quietly  to  them,'  mother,"  he  said  to  her. 


172  ORIGIN    OF    THE    WHITE    BITFFALO    DANCE.  [eth.  ANN.  40. 

WinAga'na"ip  a'ki'cagu''tci'megu'Ane''kagu''tc-'.  " Ko'sena'n"*-^'," 
a'"igu<*tc  i'ni'i"  ca"cke"sl'a''';  ke'tenA'megu  a'tepa'negu'^tc'". 

O'nipi  kAbo'tw  a'kl'ganu'^tc''.  Ke'te'n  a'pwawitawe'niga'*tci 
mete'mo'ii'*'.  Ca'cke'sI'"a'Agi'meg  a'taweni'giiwa'^tc''.  Ca'cki'- 
5  megu  me"ta"kw  a'pemi'nowT''tci  mete'mo'a'^'.  O'nipi  mAmI''ci"a' 
a'anawi'to'^tci'megu  \vI'pwawiwa'pAma''tc'",  ugwi'sAni'ga'  a'tA'ci'A- 
'ckina'wa'a'^tc  I'n  a'i''cawi<*tc'".  Pe"kiga"winApimega'pe'  a'ke'ca- 
■*tci'"kwawi''tc'".  O'n  i'nina'  a"kiki'ci'u'ca'cke'si"emi'*tc  a'p5nike- 
'ca'^tcimete'mo'i'^tc''. 

10  I'nip  a'wiipiki'ganu'^tc  I'nA  nenl'w'^'^'.  A'mane'cita'a''tci'megu 
ta'tAgi  wI'nA  ki'ganut*',  a"A'sami'A'kaw^'pini''tc  ugya'n"''.  "Pe'- 
'ki  m"ka!  negy  A'sami'megu  k:n'a'kwawi'i"cawiw'^^',''  a'ci'ta'a- 
''tc''.  "'0'  me'cega''  negy  a'A'sami'megumetemo"a'i''tci  wa'^tci'- 
megupwaw'incno''tawi''tc'V'  a'ina'nema<^tc  ugya'n°"'. 

15  O'nipi  pe'ku'tanig  ugya'ii  a'A'samine'pani''tc''.  A'nepo'inite'e'- 
megu  aya'cine'pani''tc''.  O'n  a'wa'pAma'^tc  a'tcagi'mcgopime- 
gunAnani'ckwipIga'cka'nite'  ugya'n""'.  " 'O' pe'ki'megu  ne'gyA 
nei36"iw'^'^',''  a"ina'^tci  wi''tci'ego'wa''tci"''.  A"tcagi'megumai'y6ni''tc 
i'ni'i  wi'^tci'a'wa'^tci''". 

20  "O'nip  a'an6"ka'kya"^tc  ugya'ni  \vi'pitA"ome'*tc''.  'O'n  i'na' 
a'Api'A'piwa'^tc'',  a'wapipya'toni'^tci  wi'i'cikegi''cini'^tci  me'to- 
"sane'niwa"''.  KAtawi'meguke'gime's  a"pyani''tci  me'to'sii  ne'niwa" 
a'pya'^tcimama^tcina"ike'kane'mani"^tc  a'cinagu''sini'*tc"'. 

A'wapinAna'i'ta'a'nite'  an6'ka'ni''tci'  iniga'wi'nApin  a'kl'ci'A'seni- 

25wi'nite"*''.  "A'seniwigwa'ni  ma"mAnA!"  a"ini'^tc''.  "A'minawapA'- 
mawa'^tc'',  A'*tca''megu  pe'ki'^tcl'meg  a'kfci'megutcagiku'ku'seni'- 
wini^'tc'". 

0'n°'',  "Na'i',  me'ce'na'i  ka'tA  kiigo"  i'cimi'ca'^tci'ryagag''"'," 
a'i'''tci  wagi't'^". 

30  Ki'cane''kawa"*tci  wane"katcig  ii'na'nawa'^tc''.  O'nip  a'tcago'- 
nawa'^tc''.    SA'sagipi'megu  Iya"i  pya'nawAgi  \vT'tA'cipitA"wawa'^tc'". 

O'ni'  ca"cka'wiwe'nawa'*tc  A'sa'g'''".  Ea'ci\«we'nawa''tc'',  "Na'i', 
pa'klgwa'cime"ku  na'i',"  a'i'yowa''tc''.  Ka'_te"sitcigi  mA'n 
a'cipa  kig\va'ci'niawa'*tc     a"A'ce'noni^tci'''tci'i!     "Agvviyapi  mA'ni," 

35'u'waya'  a'i"ciwa'^tci  pa"kl'gwanat>'. 

A'wapA'miiwa''tc'',  ke'tenA'meg  aki'ci'A'ce'nonite''".  I'nipini 
wanA'gw  a"nayapimAtAgvvame'k\v'A'"tog''''.  Ki'cimAtAgwame'kwA'- 
'towa'^tc  A''tca"megu  iniya'gA'  ca'cke'si''a'Ag  a'mai'y5wa<*tci  pe'ki'- 
meg''"'.     A'anawi'"t6wa''tci  wi'pwawiniai'yowa''tc''.     O'ni  kegime- 

40  "si'megu  nanya'wogun  a"pwawiwi'se'niwa''tc''. . 

Ki'cinanya'wugmiipwawiwi'se'niwa'^tc  a"ne"ckinae'gowa''tc  i'nini 
ne'niw.m""'.  "Na'i',  netane''setig'"'',  A'ce  ku''meg  I'n  a'kwi'genig 
nme'to'saneni'wiwen"''.  A'gwi  k^vnagwA'megu,  plga'-wike'kyii'- 
w^"',  p6ni''tca"megumA'kA'tawig''"',"  a''ina''tc''.     A'ponimA'kAta'- 

45wini''tc''.  O'ni  -vvi'n  a'ne'cine'mwi''tc  I'na"'',  m6'cAgiga"megu' 
ca'cke'si'a'a''',  keginie'siga''meg  a'mA'k\vate"sini''tc''. 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  173 

It  is  said  he  was  also  very  mudi  liked  by  them.  "Our  father," 
was  what  those  3"oung  girls  said  of  him;  they  really  loved  him. 

Soon,  it  is  said,  he  gave  a  gens  festival.  Sure  enough  the  old 
woman  did  not  have  to  clear  the  things  away.  The  young  gii-ls  did 
all  the  clearing.  The  old  woman  just  simply  started  to  go  out. 
Then  she  was  unable  not  to  look  at  the  ceremonial  attendants,  thus 
making  her  son  weary  ])y  acting  so.  She  used  to  be  a  very  kind- 
hearted  woman,  it  is  said.  Then  after  having  the  maidens  slie  no 
longer  was  a  kind-hearted  old  woman. 

Then  that  man  commenced  his  gens  festival.  That  man  who  held 
the  gens  festival  was  rather  ashamed,  because  liis  mother  was  watch- 
ing very  closely.  "Gracious!  my  mother  is  behaving  too  badly,"  he 
thought.  ''It  may  be  because  my  mother  is  too  old  a  woman,  is 
wlw  she  does  not  mind  me."  he  thought  of  liis  mother. 

Then  it  is  said  that  night  his  mother  slept  too  much.  She  had 
died  while  sleeping.  Then  he  looked  at  his  mother  and  found  that 
all  her  ribs  had  shpped  out  of  joint.  "  O,  my  mother  is  really  dead," 
he  told  those  who  lived  with  them.  All  of  those  -n-ith  whom  they 
were  living  wept. 

Then  it  is  said  he  hired  (persons)  to  bury  his  mother.  Then  they 
remained  sitting  there,  wlule  the  people  brought  the  things  with 
which  she  was  to  lie.  Nearly  all  the  people  came  to  know  how  she 
looked  for  the  last  time. 

When  those  whom  he  hired  began  to  dress  her  suitably,  it  is  said 
she  had  already  turned  into  stone.  '"She  has  turned  into  stone!" 
they  said.  Wlien  they  looked  at  her  closely,  behold,  she  had  certainly 
completely  turned  into  a  granite  rock. 

Then,  "Now  do  not  dress  her  up  in  finery  in  any  way,"  said  he 
whose  mother  she  was. 

After  they  had  dug  the  grave,  the  diggers  went  over  to  get  her. 
Then,  it  is  said,  all  of  them  carried  her.  It  is  said  that  they  brought 
her  with  difficulty  yonder  where  they  were  to  bury  her. 

Then  they  only  WTapped  her  up  in  buckskin.  After  wrapping  her 
up,  "Now  imcover  her  face,"  they  said  among  themselves.  When 
the  older  people  uncovered  her  face,  lo!  she  was  gone.  "She  is  not 
here,"  said  some  one  who  uncovered  her  face. 

Then  they  looked  at  her;  truly  she  had  already  disappeared.  Then, 
it  is  said,  they  refilled  that  hole.  After  it  was  filled  up,  then  the 
young  maidens  wept  bitterly.  They  were  unable  to  refrain  from 
crying.     Then  all  of  them  did  not  eat  a  thing  for  four  days. 

After  they  had  not  eaten  in  four  days,  they  were  reproved  by  that 
man.  "My  daughters,  that  is  just  the  end  of  her  life.  It  can  not 
be  helped,  she  died  of  old  age,  so  stop  fasting,"  he  told  them.  So 
they  fasted  no  more.  Then  he  was  the  only  man  there,  for  they 
were  all  young  maidens,  and  all  of  them  were  ciuiet. 


174  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ANN.  40. 

O'ni  kAbo'tw  I'niy  utogima'mwawAn°'' :  "Na'i',  i'niyapi  nl'n 
a'me 'tcipi'ckane'tAman  aiyo"  ayiinl'w  ii'awi'a'wiyan"'',  kcgyiipi'- 
gwiigin  ii'tA'ci'i'ca'wiyAgwe  mA'n"''.  Agwiga"win  ii'wiya'A  wiiwa- 
nane'mi'^tcini  mnA'megu  newawanii'netA  niA'ni  kl'yanan"''. 
5  Ini''tca"i  tA"sw  a'cita'a"gwa'igi  nl'wlta'megdg'''',  nI''atAp  aiyo'- 
'i  me'ce'megu  me'nwina''',"  a"ina''tci  me'to'sane'niwa'''.  Ane'- 
tAp  a'Anwa''tcina'wama'^tc''.  AnetAga'"'',  "Agwi'mcgu  k^na'g''"*','' 
a''ini''tc'".  "Aiy6"megu  ni'nA  nl'tA'ciwI'^tcikctema'ge'sig'"''," 
a''ini'^tc''.  O'nip  awA'si'megu  na"kA''^tci  tA"s^'",  "O'  ninAga'"i 
lOki'wI'tamen'"'',"  a"igu''tci  me'to'sane'niwa''".  A'ke''ka"Agi  na'- 
"ina'i  wl''aml''tc''.     "  Inina"megu,"  a'"ina"*tc''. 

O'n  u'gwi'sAn  a'ke'kane'megu''tc  i'n  a"ci"tciga''tc'", — agwi'yupi 
wi''tci'e'gu''tcin°'", — A'te''tcip  awi'niwAn"''.  "Cina'gw  Ano"s*', 
Inimeguyatu'g   a"krciwAni'ka"ciyAn'''',"    a'"igu''tc''.      "Nene'kiine'- 

ISmiyAne  niA'n  a'gwi  niAni'na'  a'kw'Am.4.tA'inanin°''.  Nene'kiine- 
miyAne"'tca"  awi'tA  mA'ni  wi'a'miyAni  nene'kane'tAgAp*'," 
a''igu^tc'". 

"Ci'!  me'^tciwa'nA  na'kA''^tci  kiigo'"!  kri'ci'a''kwAmAtA! 
"Ini'ku''tci  mA'tt-''',"  o'sA'n°'". 

20  "Na'i',  katA'megu  na"kA'''tci  wi'nene'ka'nemA''tc  i'cita''a'kAn''''," 
a"ina''tc''.  "MamA'ka''*tci  yu'  wi'n  aiyo'i  ki'pya'te'kwilmu  kiigo" 
i'ci'aneme''siyAn°'''.  Agwiga"Ina'i  kinA'megu  wI'nAna'i'ka'wA- 
■'tcini  tA"swi  wrwltame'nugwan"''.  I'n  a'cipya'^tcike'kane'- 
menan     a'i'ca'wiyAn"'".       Ni'naiyo    wl'n     aiyo"megu    ni'A''ck''''," 

25a''ini'^tc  u'gwi'sAn"''. 

"Awa''s'",  negwl''i,  wIta'miyAn°"'".  Klwinanawiiti''kAgo"-^' ;  pina'- 
pi'kApA  na"k'^';  mA'ni  wi'n  aiyo"  agwimcgu'kago'''." 

"Agwi'^tca"megu  kAna'g''"'^',"  a'ini''tci'meg  u"gwi'sAn'^''. 

"'O,  'o'!  ke''ten  I'ni  ki'i'caw™'","  a''ina'*tc''. 
30      'O'nip  i'nina'  a'a'mlwa'^tci  me'to'sane'niwAg''''.    'O'nip  Ane'ki'i'- 
megu   a'A'ckwa"iwa''tc'';  iniye'e'megu   klwi'ute'taneme'gu''tci'  a'A'- 
'ckwini'^tc''. 

Ki'cinyawuguna'teni'^tc'' :  "  Na'i',  ki'nawAnuna'"wapenA  ketogima'- 
menan""^',"    a"ini''tc''.    A'yagwani    ^''^pen"*',"    a"ina''tci    me'to- 
35  'sane'niwa'''. 

""Au',"  a"ini'»tc'". 

"MAn  i'nina'tca'i  wra'miyAgwe  nyawugunAgA'k"' ;  Inina''megu," 
a"ina''tc''. 

'O'n    inina'I'winig    a'a'mlwa'^tc''.     A'nawAnuna'wawa'^tc     aml'- 

40ni'*tci''',  ki'ci'cwa'ci'gA  tA'suguna'teni'^tc'".    A'AneminAna'piponlwa- 

^tci'meg     a'pemiponi'ni'^tcin"'".     KAbo'tw     ii'wapi'a'kwA'a'kwAtA'- 

mowa'^tci    niga'nitcig''''.     KAtawi'megu    ke'gime's    a'a'kwAmAtA'- 

mowa"*tc''.    Naneguti'megu    a'pino'so'wiwa'^tc'".    A'nAgi'ci'nowa'^tc 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  175 

Pretty  soon  their  chief  (said) :  "  Eventually,  I  am  getting  tired  of 
this  place,  always  staying  at  the  same  place.  We  are  acting  like 
blind  people  now.  Of  course  no  one  has  any  control  of  me,  I  myself 
have  the  control  over  our  lives.  And  so  as  many  of  those  who  also 
think  that  way,  may  go  with  me,  for  I  am  going  to  move  to  a  new 
pleasant  location,  not  very  far  away  from  here,"  he  told  the  people. 
It  is  said  he  made  some  of  them  willing  by  his  words.  "It  can  not 
be,"  said  some.  ''  I  shall  indeed  remain  here  and  live  humbly  with 
them,"  they  said.  Now  it  is  said  again  he  was  told  by  the  greater 
number  of  people,  "O,  I  am  going  with  you."  He  stated  the  time 
when  he  was  going  to  move.  "It  will  be  at  that  time,"  he  said  to 
them. 

Then  his  son  found  out  that  he  was  doing  that,  for  it  is  said  he 
was  not  living  with  him,  it  is  said  he  was  at  a  distance.  "Well, 
father,  I  suppose  you  have  already  forgotten  me,"  he  said  to  him. 
"  If  you  think  of  me  now,  I  am  not  sick  yet.  If  you  thought  of  me, 
you  would  not  have  been  thinking  of  moving,"  he  was  told. 

"Gracious!  as  if  you  would  get  sick  in  any  way  again!  It  is  all 
right  now,"  his  father  (said). 

"Now,  do  not  ever  again  wish  to  think  of  him,"  he  said  to  (his 
father).  "You  will  surely  have  to  bring  your  head  here  to  pray  to 
him  if  you  are  in  any  way  in  danger.  You  will  not  take  care  of  as 
many  as  shall  go  with  you.  That  is  what  I  have  knowm  you  to  do 
in  the  past.     For  myself  I  shall  remain  right  here,"  his  son  said. 

"It  would  be  better  for  you  to  go  with  me,  my  son.  We  then 
might  always  see  each  other  about;  and  you  might  see  fresh  things; 
right  here  there  is  nothing." 

'I  can  not  possibly  do  it,"  his  son  said. 

"O,  ho!     Surely  you  will  do  that,"  he  said  to  (his  son) 

Then  it  is  said  the  people  moved.  And  it  is  said  a  few  of  them 
remained;  those  same  people  who  had  worried  over  (the  one  blessed) 
remained. 

After  they  had  been  gone  four  days:  "Now  we  shall  follow  our 
chief,"  he  said.     "We  shall  go  wherever  he  goes,"  he  told  the  people. 

"All  right,"  they  said. 

"We  shall  move  at  this  time,  in  four  days;  sureiy  at  that  time," 
he  said  to  them. 

Ji-t  that  time  they  moved.  They  followed  those  who  moved,  after 
they  had  gone  eight  days.  They  camped  on  their  way  in  the  same 
places  the  (others)  had  camped  in  succession.  Pretty  soon,  those  in 
the  lead  began,  each  and  all  of  them,  to  get  sick.  Nearly  all  of  them 
became  sick.     One  out  of  so  many  was  well.     They  stopped,  for  they 


176  OEIGIN   OF   THE    WHITE    BUFFALO   DANCE.  [eth.  ANN.  40. 

a'pwawi'megukA'cki'a'miwa'^tc''.  'O'nip  a'a'ckAmi'megu'a'kwAmA- 
tA'mowa''tc''.  Iya''ma'Agi'ga'  a'amlwa'^tci'meg  ite'p''.  O'n 
a'ckAmi'megu  'a'a'Ane'ki''iwa<'tci  pwawi'a'kwAmA'tAgig''''.  O'nip 
utogima'mwawAn  a'Ano'kane'gowa'^tci  pete'gi'c'".  "MA'ni  wi'- 
5 'inag''''®" :  'Kenatawino'nipi  kenAtawanetA'magopiV  ki"inapwA 
nanimi'ena'g''"'^'.  Wi'nA'*tca'i  wfugimawi'w'^*',''  a'i"ciwa''tc 
u'gimaw"'^'. 

O'nipi    pete/g    a'i"pa''owa'^tc    ano'ka'netcig'''".     Ca'wine'ki    ne'- 
pawa'^tc''.    Wa'pAnig  a'nAgi'cka'wawa''tc  I'ni'  ami'ni''tci"''.    Inini'- 

lOmegu  a"ma-wina,'wawa"^tc''.  "Na'i',  kerne' k^viinetA'magopi  kenata'- 
winon"''.  Tcagi'meg  a'kwAmA'tAmog  i'Diyag"^*^".  Ini^tea''  a'cipya- 
*'tci"Ano'ka'ci'yAme''tci  ketogima'menan"'^".  ''I'ni  wl"inag''^^",' 
netc'gunan""^'.  'Wi'nA''tca"i  ki'utogimame'mapen'"^','  ketegwA'- 
••tca'',"  a'i'nawa<'tc''. 

15  O'n  i'nini  wayo'si'ni'^tcin  a"pyani''tc''.  "KA'ci'^tca"  ina'^tci'- 
mowAg''''?"  a"ini''tc''.  A'a''tcimo''eme''tc''.  "'O';  wii'nA'ini. 
Na'i',  ka'tA  wi'na'"sa'A''tc  inanemi'yagAni  no''s'^",  agwiku"megu 
kago"i  pA'ci'megu  ke'ka'netAgin"'".  I'ni  yu  ''Au','  inA'f", 
na'sa'Ate'^tca"'',     me'ce  wI'nA  no'niAgawe     tiipi'i'yagAp'*' ;     ini'mcg 

20a'mi'ta'i  poninene'ka'netAg'''',  m6"tci  mA'ni  na'tA'se'nw  ii'tii'- 
pi'A^'tc'".  Agwi'megu  kAna'g''"'^';  kepenii'meguwapi''kAneg''''-*"; 
i'n  a''cawi'*tc'',"  a''ina''tc'". 

O'nip    a'a'^tci'mo'a'^tc    i'ni'i    me'to'sane'niwa''',     "Na'i',     a'gwi 
kina'nA   kago"i    wi'i'ci'A'penawene'kai'yAgwin"''.     A'penawene'ka'- 

25gwa'ig  a'gwi  wI'me'ci'e'nAgwin"'', — cewii'n  aiyo''megu  kl'tA'cikfca'- 
wlpen"'^".  U'wiya'A  wi'wA'^tca'notaw'''^'.  Ki'tAtAgwi'^tca"nieguwi- 
se'nipen"*',"  a''ina''tci  wltame'gu''tci"''. 

0'n°'',   "Ni'n"*',"   a'i''ciwa'*tci  negu'f.    Sasa'si'meg  a'wA'^tca'- 
nota'^tc'".    O'nipi   kegime'si'megu   a'wi'se'niwa'^tc'".    Inigi'gii'    ano- 

30 'kana"igig  a'wi"pu'gawa''tc''.  O'ni  ki'ciwrse'niwa''tc'",  "Ma'dI 
wi"inegwA  no''s'^':  'KinA'megu  kegwi"sA  ka"sipi  ne'cki'gamowA 
wi'mi'ke''tci"eneg'''';  winA'megu  kegwi"s'^',  a'gwi  kutA'g""^".  Agu'- 
wiya'^V  ki"inapwA  n5"s'^",  ninA'ku''tci  ne'cagwa'nemu  wi'mi'ke'- 
•'tci'e'^tc'".    Fni^'tca"  ni''nA  wI'u''teike'kA''wiyag''"'=V'  a"ina''tc'". 

35      I'nipi  wi'nanig  a'pe'nowa''tc''.    A'piti'gawa"^tc  a"tcitApi'"ini''tc'". 

"Cina'g''^'''!"  a"im'itc''. 

"MAni'^tca"  a'i"ciwa'^tci  kegwi''s*":  kinA'megu  kegwi'sA  ne'cki'- 

giimowA  wi"na'sa"eneg'''',  kinAma''megu  ka''sip'',  agwiga''i  kutA'- 

ga"''.     KinA''tca'"megu      kene'ckinawa'ix'petug''^'.     'MA'n      a"i''^tci 

40  kinA'megu    kcgwi"s*",    ki"inap''^','    "iVa''^'.    'Wi'pwawikago'i'ina'- 

nema'^tci  ma'A'n"'','  "i'wa'*",  'mnA'^tca''megu  ni'ne'cka'nemeg'''''^",' 

"i'WA"^'." 

""O',  wa'na'i'ni!" 

"Wi'pyiiwAgiga'winA'meg''"',     cewa'n"*'     'a'gwi     kina'nA     wi'a- 
45kwAinAtA'mAgwin'''",'   i'niwAn  i'nini  ki'kane'nanAn"'"." 


Miciir.LsoN.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  177 

were  unable  to  move  on.  Then  they  became  sicker.  The  others 
were  moving  right  along  toward  them.  Those  who  were  not  sick 
grew  less  in  number.  Then  it  is  said  they  were  ordered  by  their  chief. 
"Tliis  is  what  you  must  tell  hmi:  'It  is  said  your  medicine  is  desired 
of  you,'  you  are  to  tell  the  one  who  used  to  make  us  dance.  He  will 
be  the  chief,"  so  said  the  chief. 

Then,  it  is  said,  those  who  were  employed  ran  back.  They  slept  at 
half  way  there.  The  next  day  they  met  those  who  were  moving. 
They  went  straight  to  him.  "Now,  your  medicine  is  being  thought 
of.  Those  people  all  are  sick.  That  is  why  our  chief  has  sent  us 
hither.  'You  shall  tell  him  that,'  he  told  us.  'Verily  we  shall  have 
him  for  our  chief,'  ho  truly  said  of  you,"  they  told  him. 

Then  he  whose  father  (the  chief)  was,  came.  "What  have  they 
said  ?"  he  said.  Then  he  was  told.  "O,  yes.  Now,  do  not  think  of 
saving  my  father,  for  he  does  not  know  a  single  thing.  For  if  you  say, 
'All  right'  to  him,  even  if  you  make  him  well,  of  course  for  a  short 
time  you  might  please  him;  then  he  would  no  longer  think  about  it, 
even  when  you  have  pleased  him  several  times.  It  cannot  be  helped; 
he  just  goes  ahead  and  leaves  you;  that  is  what  he  does,"  he  said 
to  hun. 

Then,  it  is  said,  he  told  the  people,  "Now,  we  shall  not  be  affected 
in  any  way  by  disease.  We  shall  not  catch  it  from  those  who  have 
the  disease,  but  we  must  settle  the  matter  right  here.  Some  one  is  to 
give  a  feast.  All  of  us  indeed  are  to  eat  together,"  he  said  to  those 
by  whom  he  was  accompanied. 

"O,  I  (will  do  it),"  said  one.  He  prepared  a  feast  m  haste.  Then, 
it  is  said,  all  of  them  feasted.  Those  who  had  been  sent  also  ate  with 
(the  rest).  Then  after  they  ate,  "You  must  tell  my  father  this: 
'  Your  own  son  has  forbidden  you  alone  to  be  doctored;  it  is  your  own 
son,  no  other  person.  No  other  person,'  you  are  to  tell  my  father,  for 
I  am  unwillmg  that  my  father  should  be  doctored.  That  is  why  you 
should  name  me,"  he  told  them. 

Then  it  is  said  they  started  out.  They  entered  where  (the  chief) 
was  sitting. 

"Well!"  he  said. 

"This  is  what  your  son  says:  your  own  son  has  forbidden  that  you 
be  made  well,  that  is,  you  yourself  alone,  not  others.  You  must  have 
made  him  angry.  'This  is  what  your  own  son  said,  you  tell  him,' 
he  said,  'So  he  would  not  have  anything  against  this  person,'  he  said. 
'He  may  hate  me,' he  said." 

"Oh,  that  is  it!" 

"However,  they  will  come,  but  'we  shall  not  get  sick,'  said  that 
friend  of  ours." 


178  ORIGIN    OF   THE   WHITE   BUFFALO   DANCE.  [eth.  Ann.  40. 

O'ni   wa'pAnig    a"ponI'e'tIiii''tc''.    Ite'p    a'anu'tawa'^tc    6''sAn°''. 

"Cina'gwA,  'Ano'"s®',  a'gw  ina'  mA'ni   tA'cimenwimenwipemate'si'- 

yiigo'  i'ni  yo'w^^';     wa'''tci  pe'^tcimena'niyow'^''',  'aiio"s''".     Na'i', 

ninA''tca'"megu  nene''ckigamu  wi'na"sa"eneg''''.    Ma'A'gi  wi'n  a'gw 

5i'nAgmi  kutAgA'g'''";    kinA'^tca"megu  ka''sip'',"  a'"ma'^tc    6"sAn°''. 

"'0',  negwi''i,  nepIgi'ckanetAku"  mo'tc'',  negwl"i,  a'me'to- 
'saneni'wiyAn"'",  negwi"'".  Ketapi'i^tca"meg  i'n  a"tota'wiyAn°'', 
negwl'"''.  AwA'si'megu  pe'gi'ckyilw  a'me'to'sa'neni'wiyan"'',  inugi- 
'^tca''mAn      aiyo"megu      ni'tA'ciponime'to'sa'neniw'"''.        Ki'cetu- 

10  namoyanemegon'i  wi'nep5'"iyan'''V'  a''ina''tc  u'gwi'sAn"''. 
"Ciiwa'  negwi"'",  menwi'megume'to'sane'iiiwin""";  A'pena^'tci'megu 
ki'nene'ka'nemawA  me'to'sane'nlw'^*',  i'niyu  wI'ugima'wiyAn'''". 
Ki'n  ini'megu  mama'^tcigi  wfinane'ineneg'*'".  Ki'peiie"^tca"  ugi- 
mawi'"eneg'''",     A'pena^'tci'mogi     ki'nene'ka'nemawA     keme'to'sa'- 

ISnenim""^",  i'nina"  i'cime'kwane'meneg''''.  'O  pwawiga'"ime'kwane- 
meneg'"'",  awA'si'megu  ki'menwiki'wit'^'.  'I'li"'',  negwl'''',  ca"ck 
a'i'nenan  inu'g''''.  Ini'meg  acikA"cki''toyani  wi'i'nenan"'', 
negwi'"'',"    a"igu'^tc''.    A'ne'peni'^tc'". 

"Sa'sii'si'megu    pItA'u''k"V'    a'i'ncme''tc''.    Kegeni'meg    a'pita'- 

20"ome<'tc''.  Ki'cipita"ome"^tc'',  A'ckutii'w  a  tAiie''ca.nig  I'na'i 
tepe''k'''.  Me'cena"megu  nya'wugun  I'na'  a'tAne'"caiiigi  pe'kuta'- 
nigin"*',  a'A'pini^tc  o"sAn°''. 

0'nipa'a'^tci'mo'a'^tciway6'si'ni''tcini'niyAneni'w'^^":  "A'ckutii'w 
in    A"penaweniga"m°'';    a'mi'catanemo'migA'k    a'ugiinawine'tawa'- 

25migA'k'',  i'nini  wa"'tc.  i"cikeg''''.  Na'i',  mAni'^tca''  ami'ca'- 
wiyAg''""'.  Aiy6''i  pepe'tci'ma"  i'ciki'kigata'we  kegime'si'meg''"'. 
Nyawuguni^'tca"  a'gsvi  wi'pitigatl'yAgwin"''.  O'ni  nyawugu'- 
nagA'ke  wl'tAtAgsviwi'se'niyAg''""''.     Napi'meg  i'ni  wi"nene''kimAgwe 

30wI'utogimami'wAgwan°^".  ''O'  inA'nA  wi'utogima'memAg'"'^"'',' 
wi'"inAg''"®',"     a'"ina''tc     i'nin     ugiinawi'u'ckina'wa"An°''. 

O'nip    i'n    ugimawi'u'cki'nawa'     a'negu'ti'a''tc    ute''kAvamAn°''. 

A"mawA''tci'meguwawene"sini<'tc''. 

O'nip  a'a'*tcimu''tc  i'nA  neni'w"''',  "Me'sota'wi  ki'a'mipen  aiyo'- 

'mcgu  ke"tcin°''',   cewa'n  iya'"i  ki'cipo'niyAgwe  nya'wugun  a'gwi 
SSwi'pitigati'yAgwin"'".       O'ni    ki'cinyawugunagA''k    i'ni    me'ce'na'i 

wi'pitipitiga'tiyAg''™',"      ^''^na'^tc''.        ""Inina'ka"i      wi'utogima'- 

meniAgwA      wi'wa'pAmAg'^'^'''.        'Ma'ua      magwa"''','      a^ianema'- 

WAgwan"*',  I'nananA  wi'utogima'mAg'''"*^',"   'a"ina''tci  me'to'siine'- 

niwa'''.     A'mi'catane'moni''tc''. 
40      "O'nip     a'ki'ki'gawa''tc''.       Nya'wugun     a'pwawipitiga'tiwa'^tc'". 

NyawugunagA'tenig    a'pwawi'u'wIya'A'aiya''ci'a"kwA'mAtAg'"'. 

A'tcagi'meguki"cina"sawa''tc'".    A'tAtAgwiwi'se'nyawa'^tc''. 


MICIIELSON.]  ORIGIN    or    THE    WHITE    BUFFALO    DANCE.  179 

Tlien  the  next  day  they  camped  with  each  other.  He  (the  chief's 
son)  went  over  to  his  father.  ''Well,  father,  you  are  not  now  con- 
tinuing to  live  as  healthy  lives  as  you  did  there;  that  was  why  for- 
merly I  forbade  you,  father.  Now  I  myself  have  forbidden  that 
you  be  made  well.  I  do  not  say  it  to  these  others;  it  is  you  your- 
self alone,"  he  said  to  his  father. 

"Well,  my  son,  I  am  discouraged  about  my  life  anyway,  my  son. 
You  have  pleased  me  by  treating  me  like  that,  my  son.  There  is 
more  trouble  in  my  living,  so  now  I  shall  cease  living  right  here.  As 
soon  as  I  am  finished  talking,  then  I  shall  die,"  he  said  to  his  son. 
"But,  my  son,  lead  a  good,  righteous  life;  you  are  always  to  think  of 
the  people,  for  now  you  shall  become  the  chief.  Certainly  they  will 
think  that  of  you.  If  you  are  made  a  chief,  think  always  of  your 
people,  that  is,  if  you  are  remembered  that  way.  And  if  you  are  not 
thought  of  that  way,  yoti  will  live  a  better  life.  That  is  the  only 
thing  I  say  to  j^ou,  my  son,  at  this  time.  That  is  all  I  am  able  to  tell 
you,  my  son,"  he  was  told.     Then  (his  father)  died. 


"Bury  him,  right  away,"  they  were  told.  He  was  buried  in  a 
hurry.  After  he  was  buried,  a  fire  was  burning  there  that  night.  It 
kept  burning  there  for  four  days  during  the  nights,  where  his  father 
was  laid. 

Then  that  man  (who  was  blessed)  told  the  person  whose  father 
(the  dead)  was:  "The  fire  is  that  disease;  it  is  happy  because  it  has 
slain  a  chief,  that  is  why  it  is  like  that.  Well,  this  is  what  we  ought 
to  do.  Let  us  move  yonder  in  a  distant  place,  aU  of  us.  Then  we 
must  not  visit  each  other  for  four  days.  Then  when  the  four  days  are 
up,  we  shall  have  a  feast  together.  Thus  we  can  deliberate  better  as 
to  whoever  shall  be  our  chief.  '  O,  this  person  whom  we  shall  have  for 
our  chief,'  is  what  we  will  say  to  him,"  he  said  to  that  chief's  young 
man.  °* 

Now  it  is  said  that  chief's  young  man  hail  only  one  sister.  She  was 
the  prettiest  of  them  all. 

Then  it  is  said  that  man  said,  "We  are  all  to  move  away, 
near  here,  but  after  we  have  camped  there  we  must  not  visit  each 
other  for  four  days.  Then  after  four  days  we  can  visit  each 
other,"  he  told  them.  "At  that  time  we  shall  see  whom  we  shall 
have  for  our  chief.  Wliomever  we  think  '  this  person  perhaps,'  is  he 
whom  we  shall  have  for  chief,"  he  told  the  people.  They  were  very 
happy  over  it. 

Then  they  moved  to  a  new  location.  For  four  days  they  did 
not  visit  each  other.  At  the  fourth  day  no  one  remained  sick. 
They  had  all  become  well.    Then  it  is  said  they  feasted  together. 

w  Idiomatic  for  chief's  son. 


180 


ORIGIN    OF    THE   WHITE    BUFFALO    DANCE. 


[ETII.  ANN.  40. 


'O'nipi  ki'ci\vi'se'niwa''tc'',  "Na'i',  kegime'simego'ni  wfmi'cate'- 
'siyAg''""'.  I'ni  wi'utogima'miyAg''''®".  M5'tciyu"megu  ni'nA 
ne'mrcami  nr'no'tA".  Wrtape"siyAgwe  wi'u'^tci'i'ca'wiyAg''''^'. 
Pe'ki''tca''megu  kwIyenA'meg  anancma'wAgwan  i'nanA  wi'uto- 
5  gima'memAg'''^'^'.  A'gvvi  wi'nAno"ckwa'i'yAgwin'''V'  a"ina'^tci  me'to- 
"sane'niwa'''.  A"mT'catane'moni''tc''.  I'nip  a'ml'cate''siwa''tc''. 
WAninawe'meg  a'tA'cita"awa''tci  wi'ugima'miwa'^tc''.  Ne'niwAg 
a"ke'tcimi'cate'"siwa''tc  a'AgawatA'mowa''tci  wi'ke"kA'u''tc''.  O'ni 
krcinawA'"lcwanig  a'mawa''ckawa''tc''.     "Na'i',  i'niyapi  wi'wripA'- 

lOtiyAgwe  wi'ugima'wigwan"*',''  a"iiii''tci  ne'niwAn"''.  "Upyani- 
'^tca'"megu,"  a"iniHc''. 

Ane't  a'kiwime"tciwapA'mawa''tc  I'nini  ne'niwAn"''.  "Cina'g''"'^', 
ma'A'gi  wi"wapAma''sutcigi  pA"cit5''a'Agi  mene'"t'^';  wi'ne'to'- 
piwAg'''',"     a"me'^tc''.       A'cki'meg    a"klwike"tcawa"i'minagu"siwa- 

15  ''tc''.  Ane'tA  ne'p  a'Ano'ka''kvawa'*tc'i  wi'lcv\'apA'A'mawu''tc'". 
"'Au'/'  a'ine''tci'meg''"'.  A'wa'pAmc''tc''.  'O'ni  negu't  alvAna'- 
wini^tc'':  "A'sa'mipA'cit6'"iwAg'"',"  a'"inc''tc'' 


'O'nip  a'a''tci'moni''tci  wami"camit*^":  "Na'i',  niA'ni  ne'mrcami 
ka"cki'a'cowAne''kIgwan°'^',  i'nanA   wi'utogima'memAg'^'^^',''    a"ina- 

20  ^tc''.  "Kegime'si^tca''megu  ki'liu'^'tcawip"'^',"  a"ina''tc''.  O'nipi, 
"Ke'ki'nawa''tci  ma'netowAni  lia'kancme'gugwan"'*^",  i'nanA  wi'kA- 
'cki'a'cowA'ne'kif^',"  a''ina''tc''. 

O'nip      a"wapikii''tca'\v'iwa''tc'',      a'pwawi'megukA'cki'a'cowAne'- 
'klwa^'tc''.     KAbotwe'mcg  I'niyA  nit'pS'it  n'gwi'sAn  a'ku''tca'wini- 

25  <'tc'".      A"kA'cki'a'cowAnc"kini''tc''.      A'wI'ckwa'wiigA'ki    wawagA'- 
'Agig    a'mi'catane'mowa/'tc    a'ki'ci'utogima'miwa'^tc''.      'Onijii'meg 
a'lu'ganu''tc  a'nlmi''tciga''tc''.     I'nin  a"k.\nakAna'wiiii''tc''.     "'0' 
neme'co'me'sAg'^'',     ni"kanAg'"',     mamato'mutcig'''',     'o'     no'^'tc'" 
mane'towAn"'',  no'^'tc'',  a"mAmato'maw5''tc'',  no'<^tc'",  wmwii'w'^'^" 

30no''*tc'',  a'ketemina'gowa"^tc'".  No"itc'',  negu't'", n6''itc'',  '6'  no'^'tc'' 
mi"son°'',  no'^'tc'',  anegi"ku'ckAmowa''tc'',  no'^'tc'',  i'ni  no'^'tc'' 
anegi'kwaneme'gowa''tc'",   no''^tc''.      Ini'megu,   no'^'tc'',   wi'i'ca'wi- 


yan°'',    no'^tc''.     "0'    na'lcA    no"'tc'',    'o'    no'^'tc'',  a'cowi 
"tAnoni  wa'wu'^tc"',  no"*tc'",  mya'cikAnone'nugwan"*",  no 
'o 


menu 


"*",  no'^'tc'', 


35nano'ta,  n6"*tc',  'o'  wi'Anemi'A'kwi'ta'aw""*'.  No''^tc'',  'c 
no'^'tc'",  me'^'tc'',  no''^tc'",  po'sipwawiponimenugwan"'',  n5'''tc' 
'5'  wi'nA  no'^'tc'',  naiya'nen"^'' 
'6'    no'<*tc'',    wi'a'wotAm''^",    no"* 


no 

to' 


'Hc'\    utS'tawen"'",    no'^tc'" 
'0'    'iniyatu'g    ii'igu'te'^" 


no'^tc 


.1' 


J 


no'''tc'',  na"ina''',  no'^'tc'',   ii'kAno'neoru^tc'',  no''^tc 


40 'o'    ma'netowAn"'',    n6"'tc'',    'ane'me''tcin"''.      No'^'tci    'o'    na''kA 


no'^tc'',   '6'  mA'ni  na'"k'',   no'^tc'',   'o' 
n6"'tc''.      "0'    nAna'W'',    no'^tc'',     '5' 


no'''tc'",    'anane'menan"'' 
kiyu'sa't*^',    n6''^tc'',    ci 


MiciiELSuN.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  181 

Then  it  is  said  after  they  had  feasted,  "Well,  we  must  all  dress  up 
in  our  best.  Now  we  shall  have  a  chief.  I  shall  even  carry  my 
sacred  pack  on  my  back.  That  we  shall  be  happy,  is  the  reason 
why  we  shall  do  this.  The  one  of  whom  we  think  the  most  is  the 
one  we  shall  have  for  our  chief.  We  shall  not  do  this  aimlessly,"  he 
said  to  the  people.  They  were  very  happy.  Then  it  is  said  they 
dressed  up  in  fine  clothes.  Men  all  over  were  wishing  to  be  the  chief. 
The  men  dressed  up  in  their  very  finest  as  they  desired  to  be  named. 
Then  they  all  gathered  in  the  afternoon.  "Well,  now  we  are  to  look 
at  each  other  (to  see)  who  will  bo  the  chief,"  said  the  man.  "  Slowly," 
he  said. 

Some  of  them  were  looking  closely  at  that  man.  "Well,  these  old 
men  are  the  ones  who  will  be  looked  at  first;  they  will  sit  together," 
they  were  told.  Behold  as  they  went  about  they  looked  more  and 
more  like  persons  of  advanced  years.  Some  ordered  water  to  be 
dipped  for  them.  "All  right,"  they  were  told  willingly.  Then  they 
were  being  looked  at.  Then  one  spoke  out:  "They-  are  entirely  too 
old  men,"  they  were  told. 

Then  it  is  said  the  owTier  of  the  sacred  pack  spoke:  "Now,  who 
ever  can  step  over  this,  my  sacred  pack,  is  the  one  whom  wo  shall 
have  for  chief,"  he  said  to  them.  "  Verilj',  all  of  jou  try  it,"  he  told 
them.  Then  it  is  said,  "It  will  show  who  is  known  by  the  manitou, 
he  is  the  one  who  will  be  able  to  step  over,"  he  told  them. 

Then  it  is  said  they  began  to  try,  but  they  could  not  step  over. 
Pretty  soon  the  son  of  the  man  who  died  tried  it.  He  was  able  to 
step  over.  There  was  a  great  noise  of  people  whooping,  as  they 
were  glad  that  they  had  a  chief.  Then  at  once  it  is  said  ho  (the  one 
blessed)  gave  a  gens  festival  and  a  dance.  That  person  (who  was 
the  new  chief)  gave  a  speech.  "Oh,  my  grandfathers,  my  friends, 
who  are  worshipping,  so  be  it,""  the  manitou,  so  be  it,  they  worship, 
so  be  it,  by  whom  they  were  blessed.  So  be  it,  of  one,  so  be  it,  gens, 
so  be  it,  as  many  as  belong  to  it,  so  bo  it,  so  many  were  blessed  by 
him,  so  be  it.  That  is  just  what  will  happen  to  me,  so  be  it.  And 
the  lands  across,™  so  be  it,  the  side  of  whosoever  has  spoken  meanly 
to  you,  so  be  it,  shall  continue  to  end  with  their  desire  unfulfilled.  So 
be  it,  so  be  it,  so  be  it,  if  he  does  not  stop  annoying  you  with  his  talk,  so 
be  it,  so  belt,  heshall  instead  becursing  his  own  town,  so  belt.  So  be  it, 
that  was  what,  so  be  it,  he  probably  had  been  told,  so  be  it,  when  he  was 
spoken  to,  so  be  it,  by  the  manitou,  so  be  it,  who  is  so  called.  And, 
so  be  it,  this  is  another  way,  so  bo  it,  that  I  bless  you,  so  be  it.  Lo, 
the  person  who  walks  about  in  lonely  places,  so  be  it,  succeeds  in 

"i"  '"So  be  it "  is  a  rendition  of  the  mystic  word  no^lc^'.  see  Jones's  Fox  Texts,  p.  336,  footnote  1. 
'"  That  is,  another  set  of  Indians,    The  word  is  archaic. 


182  ORIGIN   OF   THE   WHITE   BUFFALO   DANCE.  [eth.  Ann.  40. 

natA'gi  negutwapya'g'"'",  n6''*tc'',  'I'n°'',  n6'<'tc'',  ayl'g'''',  no''^tc'", 
no'''tc'',  "o'  "anane'menan°'',  no''*tc''.  Iniyatu'g''''",  no''*tc'",  'o' 
no'^^tc'",  "anane'megute'"'',  no'''tc''.  'O'  na''k'^",  n5'''tc'",  mA'ni, 
no'^'tc'",  a"Anemiwiga'*tcine''tcatAma'wigwan°'",  n6''*tc'',  '6'  no'- 
5<itc'',  a'awAtenAma'wiyAn"'",  n6'''tc'",  ayl'gi  ■wi'n'^-'^' ,  no'''tc'",  '5' 
pemate'"siwen°'",  n6'''tc'',  '6'  nrina'Demaw^"^',  no"'tc''.  'O' 
na''k*",  n6''*tc'",  a'awAtenAma'wiyAn"'",  no'^'tc'',  na'kw^apetAma'- 
wigwan"*',  no'^'tc''  wiga'tAtAgA'^tca",  n5"'tc'',  iiiA  na'ini'meg'^"',  no'- 
"tc'",  wi'ina'nemAg'^'',   no'^tc''.     'I'ni  n5'<*tc'',   yiitu'g''''',   n6"*tc'' 

10  "o'  a'igu'te'*'',  no''*tc'',  'o'  na'"ina'  no^tc'',  kanonegute'"",  no'^^tc'' 
mane'towAn°'",  no"'tc'',  na'ina"  no'^tc'",  myana''6na''tc'',  no''*tc'" 
"i'nin'^'",  no'''tc'".  MA'niyatu'gega'  no"'tc'',  a'wawitAmagu'te'"' 
n6''*tc'",  "5'  no'^'tc'',  niA'ni  mrca'm""",  n6'<*tc''.  Ke'teiiA'^tca'' 
n6'''tc'',    'o'na'tA'senW^'',    no'^'tc'',    a'me'sane'tAmAg''"''",    no'<*tc''. 

15 'O'  no''^tc'",  mA'ni,  no'<'tc'",  ml'ca'm"''",  no"'tc'',  "o',  'A'penii^'tci'^- 
tca",  n6"'tc'",  'o'  no"^tc'',  kemenwin6''*tc''  "o'  n6'''tc''  me'to'siincni- 
wi'e'gwipen"*',  no"*tc'".  'O'  no"'tc'',  mA'iiA,  no'^'tc'",  'o',  keme- 
"come"senan'''^',  n6'''tc'',  "o'  no'^'tc'",  uketeminawe''siwen°'", 
no'<'tc'".  Ini'^tca  no'^'tc'",  nl'nA  wa"*tc'",  no^^tc",  nAno"ck"<'",  no"*tc'', 

20ine'inetuna'moyan°'',  n5"'tc''.  Wa'<'tc'",  no"'tc'',  na'p'',  n6'<'tc'', 
witAino'nAgow'^®',  no'^'tc'',  wi'u''tcino'''tciwi"ciginawa'cka'gwi- 
yj^gkwe'^  n5''*tc''  '5'  n5''*tc'',  wi'se'niwen"'",  n6''^tc'",  ma'ncto- 
WAg'''',  no'^'tc"'  '5'  no'^'tc'',  a'awAtenA'mawu''tc'',  no"'tc''.  'O 
i'niku'  wi'i'cin6''*tcimenwina'\va"Ag'''"'',    no"*tc'"    'o'  no"'tc'',    ma'- 

25net6w"*",  "o'  no'^'tc'',  i'niku',  no'''tc'',  'a'"inAg'''',  ina'ina'no'^'tc'', 
kA'nonAg'''',  no"'tc'",  mA'nA,  n6"'tc'',  ko'ci'se'menan"'^",  no'^'tc'". 
I'ni'itca",  n6''*tc'',  'o'  no"'tc'',  wi'i'tini'^tc'",  no'''tc'',  "o',  ma'neto- 
wa"'",  n5'''tc''.  'O'  i'ni''tca'n6"*tc'"  wi'i'ci,  no"*tc'",  ml'kwina- 
wata'gayAg'''"'',      no'''tc'',      katemina'gatcig'''',      no''*tc'",      wiga'- 

SO'siyAg""'™",  n6''^tc''.  rni'*tca'no''*tc'',  ne''k'',  no'''tc'",  peinetuna- 
mono'kA'tawAg'''',  no'''tc'",  "6'  n6"'tc'",  ma'netowAn°'',  no'''tc'", 
mii'kw'a'nematcig'^'",  no'^tc'",  ii'neni'wiyAn"''  '6'  na'kA"'tci  kinwa'w 
i''kwatig'"'V'  a'i'^'tc  A'cki'u'gimaw  a"ckigit''". 

'O'nip    a'menwinawa'megu''tc    i'ni    wami'camit*'.       "Ini'ku"''," 

35'a"ci'ta'a'*tc'',  a"kAkAnotA'mawu"'tc'.  O'ni  ki'fiklga'nowa''tc'',  ite'p 
a'a'^tci  ne'ci'kA'meg  i'na'  a'a'wini'^tc  a'tcagi'megumawi'Anenwi'- 
nite'®".     I'kwa'wa'i'  sipo'g  i'"c'". 


'O'nip  a"wapikAn6'neti''tc'''.  "Cina'g'^^''",  ni'ka'n""'",  pe'ki'megu 
kemenwa"'tciin  ana^'tci'moyAn  a'kAkAnotAma'wiyAni  neki'gan5n°''. 
40Nemi'cata'nein""'.  'Ini'ku'i,'  nete'ci'ta''''.  _Ini''tca"meg  A"pena- 
''tc  i'ca'wi'k.\n°'',  ni'ka'n°<^',"  a''ina<'tc''.  'O'nip'",  "Pe'kiga/'mcg 
a'menwanet-Aino'wAgwan  ami'ci'atA'piyAgw  _a'wi'kenwa''cawi'- 
wAgwan"'',"  a''ina''tc  utogima'mwawAn"''.  "I'n  ami'cimenwa'- 
wiyAg'='"=","  a"ina<'tc'". 


MK-HELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  183 

getting  one  slice,"  so  be  it,  that  is  (a  way)  I  bless  also  you,  so  be  it. 
That  was  probably,  so  be  it,  how  he  had  been  blessed,  so  be  it.  And 
again,  so  be  it,  the  person  who  continues  to  handle  carefully  for  me, 
so  be  it,  the  things  you  hand  over  to  me,  so  be  it,  him  also,  so  be  it, 
I  shall,  so  be  it,  bless  him  with  life,  so  be  it.  Moreover,  so  be  it,  the 
person,  so  be  it,  whoever  receives  and  eats  for  me  what  you  have 
handed  me,  so  be  it,  who  eats  it  up  carefully,  so  be  it,  I  shall,  so  be  it, 
bless  him  the  same  way,  so  be  it.  That  was  what,  so  be  it,  he  was 
probably  told  by  him,  so  be  it,  when  he  was,  so  be  it,  spoken  to,  so 
be  it,  by  the  manitou,  so  be  it,  when  he  obtained  mercy  from  him, 
so  be  it.  Then,  so  be  it,  this  probably  was  mentioned  to  him,  so  be  it, 
this  sacred  pack,  so  be  it.  Truly  for  several  times,  so  be  it,  we  have 
received  benefit  from  it,  so  be  it.  And,  so  be  it,  this,  so  be  it,  sacred 
pack,  so  be  it,  has,  so  be  it,  always,  so  be  it,  given  us,  so  be  it,  healthy 
lives,  so  be  it.  And,  so  be  it,  it  is  our  grandfather's,  so  be  it,  blessing, 
so  be  it.  That  verily,  so  be  it,  is  the  reason,  so  be  it,  I  speak  aim- 
lessly, so  be  it.  This  is  why,  so  be  it,  I  relate  it  to  you,  so  be  it, 
so  it  (the  food)  shall  also,  so  be  it,  have  a  strong  effect  on  our  bodies, 
so  be  it,  the  food,  so  be  it,,  which  is,  so  be  it,  offered  to  the  manitous, 
so  be  it.  In  this  way  we  shall,  so  be  it,  please,  so  be  it,  the  manitou, 
so  be  it,  and  that  was,  so  be  it,  what  I  said  to  him,  so  be  it, 
when,  so  be  it,  I  spoke  to,  so  be  it,  this,  our  grandchild,  so  be  it. 
So  that  is,  so  be  it,  what  the  manitous,  so  be  it,  will  say  to  each 
other,  so  be  it.  Then  that  is  the  way,  so  be  it,  we  shall  make  them, 
so  be  it,  mindful,  so  be  it,  give  the  blessing,  so  be  it,  if  we  are  careful, 
so  be  it.  That  is  as  long,  so  be  it,  as  I  shall,  so  be  it,  speak  for  them 
who  thought  of  the  manitou,  so  be  it,  you  men  and  you  women," 
said  the  new  and  the  young  chief. 


Then  it  is  said  the  person  was  very  much  gladdened  who  owned  the 
sacred  pack  by  the  way  (the  other)  spoke.  "That  is  very  good," 
he  thought,  because  it  was  being  spoken  for  him.  Then  after  they 
finished  the  gens  festival,  he  went  over  there  and  he  was  all  alone,  all 
the  rest  who  lived  there  had  gone  s^\^mming.  The  Avomen  (had 
gone)  toward  the  river. 

Then,  it  is  said,  he  (and  the  other)  began  a  conversation  together. 
"Well,  my  friend,  what  you  said  is  very  good  indeed,  in  the  speech 
YQVL  made  for  me  in  my  gens  festival.  I  am  proud.  'That  is  very 
good,'  I  thought.  So  you  should  do  this  always,  my  friend,"  he  said 
to  him.  Then,  "We  could  move  to  a  new  location  wherever  we  like 
the  best,  wherever  we  could  be  a  long  time,"  he  told  their  chief. 
"That  is  the  way  we  could  do  the  best,"  he  said  to  him. 

'1  The  hidden  meaning  is,  that  he  will  kill  enemies,  obtain  victory. 


184  ORIGIN   OF   THE   WHITE   BUFFALO   DANCE.         [eth.  ann.  40. 

O'nip  a'a'^tci'mo'a''tc  ume'to'saneni'ma''':  "Na'i',  ki'atA'pipen""^"; 
a'gw  aiyo''i  wi'awi'yAgwin"'',"  a''ma''tc''.  "'Iniga"megu  ki'i'ca'- 
wipen°*V'  a"iiia''tci". 

Wa'pAnig  a'a'miwii'^tc''.     'Upyani'meg  a'Anemu'tawa''tc''.     Me- 

5'ce'megu  nAno'"ckw  a'"awa'^tc'".    Wa''^tcipi  pAgi'ci'monig  i''awAg''''. 

KAbo't^™',  "'Aiyo'"'',"  a'i'yowa''tc''.     A'wiiwene'tenig''''.     Pl'tawa- 

'kl'gip  i'n   a'p6'niwa''tc''.      A'ke''tci"tAnigi    tA''kep    ape'ta'wa'kiw 

A'pena'^tcipi'megon"'".    A'a'pe"^tcikiwi'tawa''tc  u'ckina'wa'Ag'^'". 

Oni'p  in  u'gimaw  ute"kwamAn  a"kA'nona''tc''.     "Na'i',  ne'sl"'', 

lOniA'iiA  ni'ka'nA  ni'minawA  kiya'w''''.     Ki"wi<'tca'wiwaw  I'ni  mA'n 

a'krci'giyAn"''.      InA'megu   me"teno'i   manwii'nemAgA   wi'uwi'ta'- 

wiyan"''.    Wa'^tci''tca'ini"i'nenani  ne'si"'',"  a"ma''tc  ute'"kwamAn°'". 

Kenwa'ci'meg  a"pwawikAna'wini''tc'".    Ca"ck  a'tA'ci'umAmagina'- 
moni^'tc'".     A'ckA'^tci'raeg'^"',   "Me^'td'yatuge  nina'nA'   cA'capwa'ci 
ISwI'menwa'nemi'^tc'".    Menwa'nemit^',  yo',  Anwa"'tci'ka'-^V'  a"ina<^tc 
u"se'"sa'Aii''''. 

"O'nip'',    "Na'i',   wa'nA   mrca'te'sin""',"    a''iiia<'tc''.     A'kl'cagu- 

•'tcina'gu'si'^tci'     ca"cke'si'     a'mi'ca'te'si'^tc''.       Iniga'i'p    in    ite'p 

^''^''tc   u'gimaw  i'nin   a'a'wini'^tc''.     A'menwiwA'^tca'owa'^tci'ga'''. 

20 'O'nip'',  "Na'i',  ni'ka'n'"'',  mawinAtawiwi'se'nitag  ii'uwi'giyag""^'," 

a"iiia''tc''. 

"'All',"  a"ini'>tc''. 

A'na'gwawa'^tc''.  Ke'tci'ne  pya'yawa"*tc'',  a'Api'''tci'kw^aw  a'ma- 
winAna"Api''tc''.        "Cina'g'''^'^',    ni'ka'n"*'',     aiy5"     nAna"Apin°"", 

25ki'u\vi'wi  ne'si'ma'*',"  a''ine''tci  neni'w^"^'.  Ma'h  a"i'ciwa'pAma''tc 
a"ki'cagu'*tcinagu"sini'^tc  a'tA'ci'ApAna'ni'^tc''.  O'ni  pemi"^tcina'w 
a'mawinAna"Api'*tc''.  "Na'i',  ni'ka'n"'*',  ki'wi'tAmon""',"  a"ina''tc 
u\vi"kanAn"'',  "na'i',  ketuwi'kani'tipen"'^".  MA'ni  me't6''tci''tca" 
'megu  na"nin  ute'kwamagomi'yagix'A  jo'w"''"'' ;  i'n  anjina'gomAg'''','- 

30a"ina''tc''.  "Cina'g"'"*',  mA'ni  ku''*tci  me'cena''mAni  ni'ce'mv 
a'ki'citapi'"iyag''''".  Wi'nA  na''k  ayigi'megu,  'neta'pi'eg''"^',' 
nete'cino'tawaw"^*'.  Ini''tca"niegu       ni'ka'n""',       wi'u^'tci'uwi'- 

wiyAn°'',    ki'uwiwi'megu'"',    ninA'ku'i    kemenwa'nemene    wi'uwi- 
'tawe'mcnan°''.     Ki'uwiwi''tca''megu     ni'ka'n"<"'.      A'pe'^tcimawin- 

35Ana"Apinu  ketA'pinag'''',"  a'ine'^tci'megu'u  neni'w""^'.  Kenwa'ci'- 
meg a'Api"Api''tc''.  KAbotweme'gup  A'neniig  a'u'^tcikAno'negu'^tc 
ugya'n  iniya'ne  me'sotawe'mcg  a'ka'cke'ta'wome''tc'',  "liA'cina'- 
gkwA<^  mA'ni  yo'w  a"iyAn°'':  'Kl'ci'A'ce'noyAn°®',  'i'ni  wi'nAtawi- 
wi'^tca'wiwAg    i'kwii'w"*','     kete"ciyow^^'.       KA'ci'^tca'    ke'te'caw 

40a'tA'ci'cagwane'moyAn  aiyo'ma"meg'^"' ?  Me'cena''ina'i  keklwi'u- 
'sa'pAmen°«'.      lnugi''tca"    uwi'wi'liAn"'',"    a"igu''tc''.      "A'pena'- 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  185 

Then  it  is  said  he  told  his  people:  "Now,  we  are  to  move  to  a  new 
location;  wo  shall  not  remain  here,"  he  told  them.  "Surely  we  must 
do  tliis  right  now;  to-morrow  we  shall  move,"  he  said  to  them. 

The  next  day  they  moved.  They  traveled  on  slowly.  They  went 
quite  aimlessly.  Toward  the  west  was  the  direction  they  went. 
Pretty  soon,  "Here,"  they  said  among  themselves.  It  was  a  nice 
spot.  They  camped  on  a  flat  between  hills,  it  is  said.  Halfway  up 
the  hill  was  a  rimning  spring.  The  young  men  frequented  that  place 
all  the  time. 

Then,  it  is  said,  that  chief  spoke  to  his  sister.  "  Now,  my  younger 
sister,  let  me  give  you  away  to  this  friend  of  mine.  You  will  live 
with  him,  for  3-ou  are  now  grown  up.  He  is  the  only  fellow  whom 
I  desire  to  be  my  brother-in-law.  That  is  why  I  say  this  to  you,  my 
younger  sister,"  he  said  to  his  sister. 

For  a  long  wiiile  she  did  not  say  a  word.  She  was  only  breathing 
very  heavily.  Later  on,  "  Well,  I  do  not  suppose  he  would  admire 
anything  like  me.  Of  course  if  he  admires  me,  I  would  be  willing," 
she  said  to  her  older  brother. 

Then,  it  is  said,  "Well,  dress  up  in  your  finery,"  he  said  to  her. 
The  maiden  looked  very  beautiful  when  she  was  dressed  up  in  finery. 
Then,  it  is  said,  that  cliief  went  over  there  where  that  fellow  was. 
They  cooked  a  fine  meal.  Then,  according  to  the  story,  "Now,  my 
friend,  let  us  go  over  to  see  if  we  could  eat  where  she  and  I  live,"  he 
said  to  him. 

"All  right,"  he  said. 

Then  they  started  out.  When  they  came  near  where  the  woman 
was  sitting,  he  went  over  and  sat  down  comfortably  there.  "Well, 
my  friend,  sit  down  here  comfortably.  You  will  marry  my  young 
sister,"  the  man  was  told.  WTien  he  looked  up  at  her,  she  looked 
very  beautiful  as  she  was  laughing  there.  Then  he  went  and  sat 
down  on  a  different  place.  "  Now,  my  friend,  I  shall  explain  to  you," 
he  said  to  his  friend,  "now  we  are  friends  together.  So,  in  the  same 
way,  I  should  have  her  as  my  sister;  that  is  the  way  I  ought  to  be 
related  to  her,"  he  said  to  him.  "Well,  tliis  is  t-wice  that  you  have 
made  us  happy.  And  also  I  heard  her  say,  'he  has  made  me  happy.' 
So  that  is  why  you  are  to  marry  her,  my  friend,  you  must  marry  her, 
for  I  want  to  have  j'ou  for  my  brother-in  law.  So  marry  her,  my 
friend.  Go  ahead  and  sit  down  in  your  place,"  the  man  was  told 
anyway.  He  sat  there  for  a  long  time.  Prettj^  soon  from  the  smoke- 
hole,  his  mother  spoke  to  liim,  and  she  could  be  hoard  all  over,  "  Well, 
this  was  what  you  said  before:  '^Vfter  jou  are  gone,  then  I  shall  live 
with  a  woman,'  you  told  me  before.  So  what  is  the  matter  with  you 
that  you  are  unwilling  here?  For  I  am  always  looldng  at  you  from 
a  little  ways.  So  you  should  get  married  now,"  she  told  Mm.  "I 
3599°— 25t 13 


186  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  ^^^  ^j^.^,  ^^ 

''tci  mA'ni  kemenwato'tAm5n  uwiwe'tiwen"'",''  a''igu''tc''.  A'pwa- 
wiga'"meguna'\vawa'^tc''.  Ininiga'niegu  wi'nAp  ugyani'meg  a'ci- 
"ci'moni'^tc'".  A'pemipA"segwi''tc  ite'p  a"mawinAna"Api'*tc''. 
Iya"i  inawinAna''Api''tc  a'tcagino'wini''tc''.  Inipi'nin  i"kwa- 
5wAn°'',  "MA"sa''tci'megu  kepA''kita'  aiyo"i  wfpya'^tcinAna'A'piyAn 
a'A'piyan°'V'  a''igu''tc  i'nini"  ca'cke"si"An''''.  "A'cema"i  keke'tci'- 
megukAno'nawe's'V'  a''igu'^tc'". 

O'nipi    pe'ku'tanig    a'na'gwawa**tc'",    a'uwi'giwa'^tc    a'clVena'^tc 

I'nin     i''k\vawAn''''.       Wa'pAiiigi     wInwa'wA'     cii'cke'si'Ag     I'na" 
10  a'u'*tcit6''kini'^tci    wawene'si'ni''tciii    a'ki'ci'uwiwi^'tc''.      Cewa'nAp 

agw  uni''tcane"si''tcin°'".     I'nA  neni'wA  mA'kwa^tci'meg  a'uwiwe'- 

tiwa''tc''. 

Ini'g  uwiwe'ti'Agi  neni'w   a'ke'twa'we'si'^tc   i'kwii'wA   tcagi'meg 

a"i'ciiia"i'ta'*tc'',  5'n  i'ni"  i"kwawa"   a"tepa'negu"^tci  me'to'^tci'meg 
15  a'ke'tci''kwawi''tc'\         A'mawA'^tcimI'negu''tci       mi'cate"siwen°''. 

Ki"cmiawA''tcimrnegu"*tc'',  a"a'wAt6''tc  uwi'gewag'''".     O'n  utawa'- 

mawAn  a"mlna''tc''. 

Oni'p  inA  neni'w  A'pena'^tci'megu  miimenwina"  a'Anemi'a'^tci'a- 

''tci'mo'a''tci  wI'^tci'so'ma''tci'''.     " KlAnakAiia'wiyagw  iniga'  mA'n"'' 
20'no'''tci  'o'  no'^'tc'"  i'n  amipwawi'A'cenowi"toyag''''^'.     Ino'wagAn 

A'pena^'tci'meg     i'n      ami'aiyo'tatag     i'ni     ma'netowikA'nawin""'. 

Ini'megu   wi'ino'ino'wayag''"'"'.      Me"t5'^tciga''inAni   wii'^tci'nowAtw 

a'cikAna'wiyAgwe  mamatomo'yAgwin"''. 

"'0'  mii'A'ni  nAgA'monAn  ami'mcguwi'ciginene'kanetA'magwan"''. 
25  'Keki'ciga''ma'A'nike"kaneta'pwAtug'"'V  agwi'ma'ine'nAgow'"'". 

'A'gwi     nAna"ci     wi'ne'ckikAnone'nAgow^"'.        I'n     a'ca'wiyan"''. 

Wi"tcawA'pi'tciga''meguke'kane'tAmag\v    i'ni    ni'n     a'pe'kinAtawii- 

neme'nAgow*"',   wi'pwawi'uwiyii'AkutA'gi'i'cike'ka'netAg''''.     Wi'nA 

neguti'^tca''megu  ke'kane'tAmagw   i'ni   ni'n   a'cimegunAtawaneme'- 
SOnAgow"'^'.        U'wiya'A     wi'pwawiwAni'menag     i'n     ii'ci'Agawane'- 


^b'- 


pa'tAmag'"'^',    i'ni   na"kA''*tc   a'ciwi'cigi'Agawane'nAgow""^',''    a'ina- 

"ina'^tcipa'pe"'''. 

'O'ni  kAbotwe'meg  a'minawane'mawa'^tc  ane't"^'.     "A'gwi  ni'kai- 
35yowa'pe"    i'n    i'cawi'te"''".      "Inugi'megu    kiki'ci"u'wiwi''tc'',    pe"k 

A'pena'^tci'megii    keta'^tci'a''tcimo'e'gunan°*V     ii'i'yowa'^tc''.      Ke- 

"tenAga"megu  wi'n  a'ke'kanetAmowa''tci'megu  nAgA'monAn"''. 
O'nipi   me'ce'  negutenw  ii'pena'winigi  negu't  a'saga''^tcimu'*tc''': 

"Neta'"pA"wA,    ni''kA   newiyA'ta'egwi   note'g'"".     A'Aniwa'neniA'ki 
40  wAninawe'megu       ketena'ci'nepen'"*^",       netena"pA'wA,"       a'i''^tc'". 

O'nip  a'wapA"cime''tci'ineg''"",  winA'ga'  a'a''tcimu''tci'meg  ana'pA- 

"wa''tc'".     O'nip'",  "NyawugunagA''k  i'nini  wi'i'cike'gip'',"  a'i'ciwa- 

•^tci'meg""'. 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  187 

hare  always  spoken  well  about  married  life  to  you,"  he  was  told. 
They  could  not  see  her  at  all.  Surely  his  mother's  voice  spoke  thus 
when  (some  one)  spoke  thus.  He  got  up  and  went  over  there  and 
sat  down.  Wlien  he  went  there  to  sit  down  all  came  outside.  Then 
it  is  said  that  woman  said  to  him,  "  You  barely  made  up  your  mind  to 
come  and  sit  down  where  I  am  sitting,"  he  was  told  by  that  young 
maiden.  "It  is  because  they  had  to  talk  to  you  a  long  time  (to 
persuade  you),"  he  was  told. 

Then,  it  is  said,  that  night  they  started  out,  and  he  took  that 
woman  to  where  they  lived.  The  next  morning  the  young  girls  (saw) 
a  very  beautiful  (girl)  woke  up  from  there  and  that  he  had  married. 
But  it  is  said  that  he  had  no  cMldren.  That  man  and  she  were 
married  very  quietly. 

Of  that  married  couple  the  man  was  a  successful  hunter  and  the 
woman  knew  how  to  do  all  kinds  of  work,  and  she  was  loved  by  those 
women  just  as  if  she  were  a  growm  woman.  They  collected  and  gave 
her  presents  of  finery.  After  she  had  been  given  presents  collectively, 
then  she  took  the  things  home.     Then  she  gave  them  to  her  brother. 

Then,  it  is  said,  that  man  alwaj^s  every  once  in  a  while,  continued  to 
give  instructions  to  his  fellow  clansmen.  ''Whenever  you  are  giving 
a  speech,  contrive  not  to  let  this  be  absent,  'so  be  it,  oh,  so  be  it.' 
That  sa}-ing  should  always  be  used,  that  is  a  manitou-word.  So 
that  is  what  you  must  always  say.  It  seems  as  if  this  is  easy,  namely, 
the  way  we  speak  in  our  worship. 

"And  you  ought  to  think  seriously  to  remember  these  songs. 
'Probably  you  have  learned  these  (songs),'  I  have  never  said  that  to 
you.  I  shall  never  speak  unkindly  to  you.  That  is  the  way  I  do. 
What  I  very  much  desire  of  you  is  that  you  know  them  equally  alike 
that  no  one  shall  know  them  another  way.  That  you  know  them  in 
one  way  is  what  I  desire  of  you.  That  no  one  will  fool  you,  is  what  I 
want  of  you,"  he  told  them.  "And  that  you  would  love  them  very 
strongly  is  another  tiling  I  desire  very  much  of  you,"  was  what  he 
usually  told  them. 

Then  pretty  soon  some  people  noticed  him.  "  He  has  never  before 
done  tliis.  Now  since  he  has  been  married,  he  has  been  always 
instructing  us,"  they  said  among  themselves.  Truly  indeed  they 
knew  the  songs. 

Then,  it  is  said,  one  time  in  summer,  one  person  reported  a  terri- 
fying story:  " I  had  a  dream,  a  Mnnd  worried  me  terribly.  There  was 
Mind  which  blew  very  hard,  and  we  were  blown  in  all  directions,  I 
dreamed,"  he  said.  Then,  it  is  said,  he  was  made  fun  of,  but  he  told 
what  he  had  dreamed.  Then,  it  is  said,  "In  four  days,  it  is  said, 
that  will  happen,"  so  he  said. 


188  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ann.  40. 

A'kwiya"megu  wa'ci"sa'amag5'ma*tci'  a'wapA'ci'megu''tc''. 
'O'nipi  ne'sugunagA'tenig'''',  "Onl'yatuge  wapA'ge  wAni'nawe 
kiw-itAna'"cinAg'"'<'V'  a''igu'^tc''.  "'0'  m'nA  wi'nA  me'ce'meg 
a'ina'cino'wanan°'V'  a''ini''tc''.  'O'nipi  wa'pAnigi  nawA"kwanig 
5a'pya'*tciwiyA'ckinagwA'tenigi  negvva'nA'kwA'k''.  A'ki'meg  a'sii- 
'ge''siwa'^tc''.  KAbo'tw  a'natA'mowa"*tci  mamye'cime''tegon 
a'pema"senig''''.  A'nipyan  a'pApAgw^A'*tciwaya''senig'''".  I'nip 
a'sage"siwa'*tc'' ,  mAgwA''ki\VAn  a'pegepege'^tcaya''senig'''". 
Inipi'ni  mi'ca'ni  a'mAmatotA'mowa''tc''. 

10  "'O'  kenA''kumen'"'V'  a'i'gowa''tc''.  "MA'ni  nemi'ca'menanima'i 
ki'mawitA'ci'a'pi'apW^V  a"ina''tci  mami"cAma'gu''tci'''.  "Kegeni'- 
megu,"  'a"ina''tc''.  Kegeni'meg  a'api'ckwi'sA"towa''tc''.  Inigii- 
'me'gupi  ke''tcin  a'pyamigA'tenig''''.  Ini'pin  I'ni  waml'ca'mitAg 
ite'p     a'ina'sAmi'gapa^tc''.       A'kA'nakA'nawi'^tc'':     "Neme'co'me- 

15'setig'^''',  no"*tc'',  "o',  "aiyo',  ii6"'tc'",  mA'kwa'^tc'',  no'^tc'',  'o' 
ki'pe'me'kap"*",  no'^'tc'",  '6',  sagi'I'yagag'"'',  no"'tc'',  'o',  keme'to- 
'siineni'mwawAg'''',  no"'tc'".  MA'kwa'''tci''tca  no'^tc'',  wi'peme'- 
"kaiyiig'^'^"'',  I'ni  no'''tc'",  a"c''  no''*tc''  nAtawane'menag'"^',  no"'tc''. 
'O'    no"^tc'',    mA'ni,    no'Hc''    '6'    n6'''tc'',    nemfcam'"'',    no''*tc'", 

20  i'ni  no'''tc'',  wa'''tc'',  no'"*tc'',  'o'  me'cki'seto'nAgow"'''",  "6' 
no''*tc'',  wrnawu'gwiyag""^*',  no"*tc'',  a'peme''kaiyag''"®',  no'^tc''. 
I'ni  no'''tc'',  wa''^tc'',  n6'''tc'',  a'ci'seto'nAgow""',  n6'"'tc'',  neme- 
'co'me'setig'"'',  no''^tc''.  "0'  no'''tc'',  tapwawiketemino''tawig'"'', 
no'''tc'',    kinwawA'ku'i    no'^^tc'',    kemanetowi'p""*^",    n5"^tc''.      I'ni- 

25  "^tca'  n6'''tc'',  wa''*tc'",  no''^tc'',  me'cena'  no''^tc'',  mAmatome'- 
iiAgdw™''',  no'^^tc'".  rni''tca'  no"'tc''  'o',  i'cita'a'g''"',  no'''tc"', 
'a"ci  no''^tc''  '5'  mAinatome'nAgow'"'',  no'''tc"'.  Ini'megu  no''*tc'', 
"i"cawig'^"',  no"'tc'';  wi'pwawiku'winA'sagi'sa'gi'iig'""'',  no'''tc'', 
'o'   kete'ci'megop""^',   no''^tc''.      I'ni  no'''tc'',    "a'ciki'cowa'nenagwe 

■30 'o'   kl"'tci   no''^tc''    maneto'wiiwAg'''',    'o'   no'''tc'',   na''ina"    aiyo''i 

pAgi'sa'kwi'menagwe  ki'^tcimaneto'wawAg''''.     Ini'^tca'ka'  ni'nA  wa'- 

■^tci  me'ce'na'i  mAmatome'nAgowe,  neme'co'nie'setig''^V'  a'"ina''tc''. 

Ke'tenA'meg    a'nigaw    a'inanemA'tenig''''.      A'nenya"ckwa"senig 

I'niy  a'AniwaneniA'tenig'"'. 

35  'O'nipi  mami'cAma'gu''tcin°'',  "Na'i',  ki'peme'cka'wawAgi  mami- 
■cAnia'wA''tcig'''',"  a"ina''tc''.  "Me'ce'megu  tA"sw  a'A'to'gn^a'ig 
aiyo'"i  wi'pya'towAgi  kag5'''';  nl'klga'nopen"'^'.  'Ki'klga'nupwAp'"/ 
T'ni  ■wi'pemina'*tci'mo'A''tci  me'ce'meg''''",  'aiy5"meg  a'uwlgc'- 
'iyan"'','  a'i'^tc*'. 

40  Inipi'meg  a'wapitaweni'gani''tci'  ca"cke''si'a''".  NomAgepi'mcg 
a'krcinawA'*tciwetowe''tci  wi'se'niwen"''.  "O'nip  a'wapikiga'nowa''tc'" 
a'nlmi'i'wawa''tc'".  A'ma'nani'^tci  me'to'sane'niwa'  a'ta'pi'a''tc''. 
'O'nip  a'wiipikA'nakA'nawi'^tc'':  "'O  mA'ni,  no'''tc'',  '6'  n6''^tc'', 
no'''tc'',    a'me'sane'tAniAg''"''',   no'''tc'",   wi'nA 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  189 

He  was  made  fun  of  more  than  ever  by  those  in  the  relation  of 
uncles  (mother's  brothers)  to  him.  Then,  it  is  said  at  the  third  daj', 
"Now  probably  to-morrow  we  shall  be  blown  all  over,"  he  was  told. 
"O,  I  don't  care  where  I  shall  be  blown,"  they  said.  Then,  it  is  said, 
the  next  day  at  noon  time  dreadful-looking  clouds  were  approaching. 
They  were  very  much  frightened.  Pretty  soon  they  saw  large  trees 
blown  by.  The  elms  were  blo^vn  out  by  the  roots.  Then,  it  is  said 
they  were  frightened,  for  the  hills  were  blown  all  to  pieces. 

Then,  it  is  said,  they  prayed  to  that  sacred  pack. 

"O,  I  shall  answer  j'ou  favorably,"  they  were  told.  "This,  our 
sacred  pack,  is  yonder,  you  go  and  untie  it,"  he  told  those  who  were 
ceremonial  attendants  for  him.  "Hurry  up,"  he  told  them.  They 
untied  it  in  a  hurry.  At  that  time,  it  is  said,  it  was  coming  close. 
Then,  it  is  said,  that  person  who  owned  that  sacred  pack  stood  up 
facing  it.  Then  he  made  a  speech:  "My  grandfathers,  so  be  it,  go 
by  here,  so  be  it,  quietly,  so  be  it;  you  might  frighten,  so  be  it,  your 
people,  so  be  it.  So  we  want  you,  so  be  it,  to  go  by  quietl}*,  so  be  it. 
So  be  it,  that  is  why,  so  be  it,  I  spread,  so  be  it,  this,  so  be  it,  my 
sacred  pack,  so  be  it,  for  you,  so  it  will  see  you,  so  be  it,  when  you 
are  going  by,  so  be  it.  That  is  the  reason  why,  so  be  it,  I  set  it  out 
like  that  for  you,  so  be  it,  my  grandfathers,  so  be  it.  So  be  it, 
believe  and  bless  me,  so  be  it,  for  you  are  the  manitous,  so  be  it. 
So  be  it,  that  is  why,  so  be  it,  I  freely,  so  be  it,  pray  to  you,  so  be  it. 
So  feel  and  think  as,  so  be  it,  I  pray  to  you,  so  be  it.  So  do  that, 
so  be  it;  you  have  been  instructed,  so  be  it,  never  to,  so  be  it,  frighten 
them,  so  be  it.  That  is  what  has  been  planned  for  you,  so  be  it,  by 
your  fellow-manitou,  so  be  it,  when  you  were  declared  to  be  free 
here,"  so  be  it,  by  j^our  fellow  manitous.  That  is  why  I  freely  pray 
to  you,  my  grandfathers,"  he  told  them. 


Truly  the  wind  blew  to  opposite  directions.  The  storm  which 
blew  hard  was  blowing  to  different  directions. 

Then  it  is  said,  to  his  ceremonial  attendant,  "Now  3'ou  go  around 
to  the  places  of  those  whom  you  attend  ceremonially,"  he  told  him. 
"They  are  to  bring  here  whatever  they  have;  we  are  to  hold  a  gens 
festival.  'You  are  said  to  hold  a  gens  festival,'  is  what  you  must 
tell  any  of  them  as  you  go  by,  'right  here  where  I  live,' "  he  said. 

Then  it  is  said  at  once  the  young  girls  began  to  clear  things  away. 
In  a  short  time  the  food  had  been  brought  together.  Then  they 
commenced  their  gens  festival,  and  they  gave  a  dance.  There  were 
many  people,  for  he  had  made  them  happy.  Then,  it  is  said,  he 
began  speaking:  "O,  this,  so  be  it,  our  sacred  pack,  so  be  it,  we  have 

"  That  is,  on  this  earth. 


190  ORIGIN"    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  an.n.  40. 

no'^^tc'';  '6'  ma'netow'''^',  no''itc'",  '6'  I'ni  no'''tc'',  ■a"i'ci<'tci 
wI'nA  no''*tc'',  '6',  no'^'tc"',  na"ina'  n6'''tc'',  'o'  wltAmawi'i^tc'", 
no'^'tc'",  na''ina"  nS'^'tc'',  'o'  ketemino'ta'wite'"'",  no'^'tc''.  "O' 
no''*tc'",  ke'tenA'^tca'  no''*tc'',  mA'ni,  no'^'tc'',  "o'  mane'n^'',  no'^'tc'', 
5 i'ni  mA'ni  no'''tc'',  'a'pemi  no'^'tc*'  me'sanetA'mAg''''^',  no''*tc''. 
I'nugi  no'''tc'',  ni'nAga'  nd'^'lc'',  a'pl'tci  no'''tc''  wa'wAna'*tc''  no'^^tc'" 
tapi'e'gwiyan"'",  no''^tc'',  wa'^'tc'',  n6'''tc'',  iQAn6''kyayani  no'''tc'', 
a'me'sanet.Ama'giiyAk'''"''',  no'^^tc'',  'o'  mA'ni  no'''tc'',  mni'ca'm™'', 
n5''^tc'"    'o'   ke'tenA''tca"    no"'tc'',   '5'  no''*tc'',  neke'ka'nemeg'"'*", 

10n6'''tc'',  "o'  ma'netow"*^",  no''^tc''. 

"'O'  i'ni'itca'n6"'tc'',  '6'  a'ci-n6"'tc''-'o'-na'pi-n5'<'tc'-'6'-wItA- 
mo'nAg5w^'=',  no'^tc''.  'O'  wi'nA''tca'  no''^tc'',  '6'  mA'netow'"^" 
'6',  wiita'pAnig'''',  no'''tc'",  api't^',  no'''tc'",  I'nA  no'''tc'',  mamato'- 
mAgef^',  no'''tc''.     'O'  ua''kA  no'''tc'',   cawAno'g  api't*',  no'^^tc'', 

loapi't*^',  no'^tc'',  'o'  ayi'g'"'',  no'^tc'',  'o'  no'^^tc'',  mamato'- 
niAget*'.  'O'  aiya'niwe''tca'  no'''tc'",  '6'  pemate''siwen°'',  '6'  netA'- 
'ci-no'<*tc''-kAno'negog''''.  'O'n  a''kA,  no'''tc'',  'o'  no'''tc'',  wa'^tci, 
no'<*tc''-pAgi'ci'monig'''',  n6''*tc'',  api't^',  no'^tc'',  ayl'g'''',  n6''^tc'', 
mamato'niAget'^'.      '0'    na''kA,    no'''tc'',    wa''*tc'',    no"'tc'',    ke'sl'- 

20yanig'''',  no'''tc'',  mamato'mAget'^".  Aiya'niw'"^",  no''*tc'',  "6', 
n6'''tc'',  pemate/'siwen"'',  n6'''tc'',  'o',  nAtota'"sAge''tc'',  no'^^tc'" 
wi'  inane  tAmo  'nAg  ''*''". 

"'O'ni  ki'cetama''enani  no''*tc'',  'o'  no'^^tc'',  pemino'wa'cigiwii'- 
'megu,   no'''tc''.      Ini'megu   peminenAma'gayage   mA'ni   neki'ceta'- 

25menan'''". 

"Na''k'^',  no'''tc>',  wi'pwawi-no"*tc''-tA'crkagwi''iyAg'="'«',  no'<'tc'', 
A'pe'nawen'''',  n6'''tc'',  i'ni  n6'''tc'',  a'ci-no''^tc''-nAtota''sAge'*tc'', 
no'''tc'',  '5'  ma'netowAg'''',  n6"*tc''.  Ini'^tca''megu  wi'inanetAma- 
wi'yAme'^tc'',  'i'n  a'i'nAge^'tc''.     "O' ma'A'gipya'totciguwi'senl'wen- 

SOwaw'''',  inu'g'''',  n6"'tc'',  niga'ni,  no'''tc'',  'o' me'ckine'^tca'ta'wut- 
cig"''. 

"'O'  na'kA'^'tc'',  n6''^tc'',  '5'  mame'^tcine'meg'"'',  no'^^tc'',  wi'nA 
niga'ni  nia'netowA  kan5'nAget*^',  no'^^tc'',  agwi'^tca'  wina'nA  kago'' 
i'cinA'sAtawinAtota'sA'ge'^tcin''''.     Ca'cki'meg  sx''penawe  menwitne- 

35 'to'saneni'wiwen  i'n  a'cuiAtotAma'wAge''tc'',  menwinAtawa'piwen 
o'n°'",  no"'tc''.  Na"k'',  n5"'tc'',  mA'n"'',  no'^tc'',  utA*ki'm°"', 
n6''^tc'',  a'Anemiku'kwa'kapAta'ni't5''tc  i'ni  no'''tc'',  a'ciwinAnAto- 
tAma'^wAge^^tci  mA'kwa/'^tc'',  no'''tc'',  wi'inanemi'yAme'^tc'',  n6''^tc''. 
WinaiyS  no''^tc'',  "o'  ma'nctow  a'neme''tc'',  no'''tc'',  mawA'''tci-n5'- 

40 ''tci-niga'niw'"^'.  WinA''tC!l'na''i  neki'ca'wemeg''"'*^',  i'ni'*tca'  wa'''tci 
kina'gwi  niAmato'mAge'^tc  i'ni  wi'ina'netAgi  mA'ni  ketotawe'ne- 
nan°'';  i'ni,  n6"*tc'",  a'cike'ca''tcinAtota'"sAge'*tc''. 


MICHEI.SON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  191 

received  benefit  from  it,  so  be  it;  he  the  manitou,  so  be  it,  when  he 
spoke  to  me,  so  be  it,  when  he  instructed  me,  so  be  it,  he  took  pity 
on  (my  prayers) ,  so  be  it,  and  blessed  me,  so  be  it.  Truly,  so  be  it, 
we  have,  so  be  it,  many  times,  so  be  it,  gotten  good  from  it,  so  be  it. 
Because,  so  be  it,  at  this  time,  so  be  it,  it  has  made  me  happily 
excited,  so  be  it,  is  the  reason  why  I  am  performing  this  ceremony, 
so  be  it,  because  we  have,  so  be  it,  gotten  good  from  this,  so  be  it, 
his  sacred  pack,  so  be  it.  Truly,  so  be  it,  the  manitou,  so  be  it, 
knows  me,  so  be  it. 

"That  is  the  way,  so  be  it,  I  am  relating,  so  be  it,  this  to  you. 
He,  the  manitou,  so  be  it,  who  is  in  the  East,  so  be  it,  is  the  one  we 
are  worshipping,  so  be  it.  And,  so  be  it,  the  one  who  is  in  the  South, 
so  be  it,  is  one  whom  we  also  worship,  so  be  it.  And,  so  be  it,  life 
is  what  they  alike  spoke  to  me  about,  so  be  it.  And,  so  be  it,  the 
one,  so  be  it,  who  is  m  the  West,  so  be  it,  is  one,  so  be  it,  we  also 
worship,  so  be  it.  And,  so  be  it,  the  one,  so  be  it,  who  is  in  the 
North,  is  one  we  also  worship,  so  be  it.  We  j^ray  to  them  alike  for 
life,  so  be  it,  to  bless  us  that  way. 


"Our  cooked  food,  so  be  it,  so  be  it,  has  blown  out,'^  so  be  it. 
That  is  the  way  we  hand  out,  so  be  it,  this  our  cooked  food,  so  be  it. 

"And  so  be  it,  that  disease,  so  be  it,  will  not  affhct  us,  so  bo  it,  is 
what  we  pray,  so  be  it,  to  the  manitous,  so  be  it.  To  bless  us  m 
that  way  is  what  we  say  to  them.  Those  who  have  brought  in  their 
eatables,  so  be  it,  are  they,  so  be  it,  to  whom  you  first,  so  be  it,  hold 
your  hand  open,  so  be  it. 

"And  the  last  time,  so  be  it,  it  is  the  head  manitou  to  whom  we 
speak,  so  be  it,  but  we  do  not  pray  to  him  in  any  way  startling. 
It  is  always  merely  for  healthy  life,  that  is  what  we  pray  to  him  for 
and  good  vision,  so  be  it.  And,  so  be  it,  as  he  continues  to  change 
the  appearance,  so  be  it,  of  this  earth  of  his,  so  be  it,  we  ask  him, 
so  be  it,  to  think  quietly,  so  be  it,  of  us,  so  be  it.  For  he,  so  be  it. 
Is  the  leading  one,  so  be  it,  of  those  who  are  called,  so  be  it,  the 
manitous.  He  has  also  made  a  promise  to  me,  so  be  it;  that  is  why 
we  freely  worship  him,  that  he  might  think  that  way  of  our  to^vn; 
that  is  the  way,  so  be  it,  we  ask  him  kindly. 

73  Meaning  unknown. 


192  ORIGIN    OF   THE    WHITE    BUFFALO    DANCE.  [eth.  ANN.  40. 

"'0  wi'nA  n6'''tc'',  nekAno'negwA  wi"pwawm6te'ku''tawi'*tc'', 
no'''tc''.  'Me'ce'megu,  n6'<*tc'',  nAna'wa'kAm""'",  no"*tc'',  ki'tA- 
'cimAma'tom'^'V  i'ni,  no"*tc'',  a"i'ci<'tc'',  no''*tc'".  I'm'^tca'  no'<*tc'', 
me'"cena'no'''tc'",  wa'^'tci  nAto'ta'sAgi  mA'kwa'<'tci-no'''tci-me'to- 
5'saneni'wiwen°'',  no'''tc'',  wi'nA  n6'''tc'',  a'nlganima'netowi^tc'", 
iio'''tc'".  WinA'^tca'  no''*tc'',  kAno'nagwiini  wape'ckiku'pi'^tcine'nu- 
'soni  wi'Anemiketeminaga'ni''tcin°''.  I'ni'*tca"i  wa'^'tci  kinagwd 
kjvno'nAge'^tc'',  wi'nA  na''i  ukA'nawIn"'',  no'^'tc'',  'a"tAgwi'"set6''tc'', 
no''*tc'",   neketeminawe'sl'weneg'^'',   no"'tc'",   I'ni  wa''^tc'',   no'^'tc'", 

lOnii'wI'nA  no'^'tc"',  tA'g\vi-no'''tc''-mAmato'mAge'*tc'".  Ini''tca"wInA 
ca'"ck  a'cmAtota''sAge''tci  inA"kwa'''tc  Anemiku'kwa'ka'piwen"'', 
no'^tc'". 

"Wi'pwawi'^tca-n6''*tc''-nAna"ci-no'''tc''-maiya"cka'gwiyAgwe  na'- 
'ciwag'''',  I'n  a'cinAtota"sAge''tc''.    Inu'g  a'sagi'e'gwwa^'tci  ketApeno- 

15  "eme'nanAg'''';  i'ni'^tca''  a'cikeginAtotA'mawAgi  wi'pwawi'megumai- 
ya'cka'gwiyAg'"'®';  'I'ni  pe'"ki  nAtotA'mawAg'*'".  Ta'ni'^tca''i  wi'i'- 
'cikcgi  wrAno"tawi'^tc''  ?  A'cimAgi'megu  wi'i'"c.awiw'''^',  ii'ciku'^tci- 
menwi'genigi  wi'n  ana'nemi'^tc''.  Ini''tca''megu'  ca"ck  a'ci'nA'iig 
a'ci'genigi    nAtotA'mawAg''''.       WlnA'megu    na"m    ute'cita"agAni 

20  wi'pwawinAtotA'mawu''tci        myane'tenig'''' ;        i'cikAna'wigwan°'', 
"A'penawe'megu,  no'^tc'",  menwi'genig'''',  n6''*tc'",  wi'Anemi-no'''tc''-, 
nAtota''sAge''tc''. 

"I'ni  no"^tc'',  wi'i'ci-no"'tc''-nAtota"ciyag''"''',  no"^tc''.  Me'- 
"teno"'',  no'^'tc'',  iniyatu'g'^^',  no''^tc'',  a"ci-no"'tc'"-  kAnawi'te'*',  no'- 

25  "^tc'".  Ini<itca"iwa'<'tci'ni"ci-n6'<^tc''-nAto'ta'sAg''«',n6"'tc''.  Wi'nA 
no'''tc'',  pe"k  inA  no'''tc'',  mawA'''tc'',  n6'''tc'',  ko'tcinAtota"sAge- 
''tc'",  n6"'tc'',"  a'kA'nawi'^tci  kanakA'nawif^'. 

O'nip  a'wapikiga'nowa'*tc''.  Me'ce'mcg  a'pemi'nagwa''tc''.  "Ma- 
me'ci'kA'meg  awi'tA  kiigo"  i'"ci  ni'nA  nene'kiine'mina,''^",''  'a'ci'ta'a- 

30 ''tc'  mAmi'ci"'^'.  Wa'^tcipi'nagwa''tc''.  Oni'pinA  ki'cetii'namu'^tc'': 
"ELA"ci  nemAmi''ci'em™'^',"  a''ina''tci  kutA'ga'a'''.  "Ci!  nagwa'- 
waiya'piyow'"'',''  a"ini''tc''.  "'O'  kag5'ku"megu  i'cike'tcimya- 
'cipemate'situg'"^","  a'i"ciwa''tci  wa'nAto'k*'. 

O'nipi    ki'cimegu'uklga'nowa''tc    a'A'cenoni'^tci'meg'^"'.      "KA'ci- 
35  "'tea"  i'ca'witug'"'',"  a'i'ci'ta'a'^tc'". 

O'nipi  kAbo'twe  nAnawi'megu  'a'nawu'tiwa''tc  umAmi'ci"emAn°''. 
"Cina'g''"'^',  kA'ci'^tca'iyo'we  ke'te'caw  a'pwawi'I'na'i'aiyapAmi'- 
pyaiyAn"'',"  a''ina''tc''. 

""O'  mA'ni'iku'iyo'w  a"cita'"ayan°'',  'ci  me"ce  ni''k  aiya'niwe 
40  netA'cikiwikiwi't'^"  ?  Agwiga'wi'nA  mA'ni  kag6''megu  i'cikAnotAma'- 
wigin°'V  neto"cita'e''tca"i  yo'w""*'.  I'ni  kAbo'twe  pemino'wiyan"''. 
A"kAtawimegii'sagi'''tciyan  ini'meg  a'me'^teimowi'nieguno'wiyan''''. 
Ca'"ck'",  'Ni'kti'n"*','  nete'ei'tit""'.  I'ni.  'O'  mA'ni  wi'nA  kemi'ca'mi 
wi'n  agwi'megu  kago''i  wi"i'ci"akwa'tA'manin°'',  a'citii'a'yanin"''. 
45  I'n  a'cita'tayan"'',  ni'ka'n"®'.  Ini'meg  a'me'*tcunane'moyan°'", 
inugi  wi'n  a'gwi  wi'me''teimanemo'yanin°'Y'  a'ki"cowa''tci'meg''"'. 


MICHELSON.]      •      ORIGIN    OF    THE    WHITE    BUFFALO    DAKCE.  193 

"He  has  spoken  to  me,  so  be  it,  that  ho  would  not  fail  to  hear  me, 
so  be  it.  'You  may  worship  me  in  the  most  lonely  place,'  so  be  it, 
that  is,  so  be  it,  what  he  said  to  me,  so  be  it.  That  is  why  I,  so  be  it, 
pray  to  him  for  quiet,  so  be  it,  life,  so  be  it,  because  he  is  the  head 
manitou,  so  be  it.  He  must  have,  so  be  it,  spoken  to,  so  be  it,  the 
White  Buffalo  to  continue  to  give  us  blessings.  That  is  why  we 
freely  speak  to  him,  because  that  was  his  promise,  so  be  it,  which  he 
placed  in  my  blessing,  so  be  it;  that  is  why,  so  be  it,  we  are  also 
praying  to  him,  so  be  it.  That  is  merely  what  we  pray  to  him  for 
quiet  changes  of  the  seasons  in  the  future,  so  be  it. 


''That  what  is  a  dangerous  thing,  so  be  it,  may  never  come  to  us, 
so  be  it,  is  what  we  pray  to  him  for.  At  this  time  our  children  have 
been  frightened;  so  I  ask  Mm  that  that  kind  of  a  tiling  shall  never 
strike  us;  that  is  what  I  maijily  ask  him  for.  How  verily  will  he 
lie  to  me  in  the  way  it  will  be  ?  He  will  do  just  as  1  tell  him,  for  he 
tliinks  of  me  in  a  righteous  way.  That  truly  is  the  only  way  I  ask 
of  him.  It  is  his  owai  thought  that  he  be  not  asked  an  evil  thing; 
thus  he  must  have  spoken,  that  we  continue  to  pray  for,  so  be  it, 
so  be  it,  the  righteous  things  always,  so  be  it. 

'■  That,  so  be  it,  is  the  way,  so  be  it,  you  must  pray  to  me,  so  be  it. 
Only,  so  be  it,  was  that,  so  be  it,  the  way  he  spoke,  so  be  it.  That  is 
why  I  pray  to  him  that  way,  so  be  it.  Him,  so  be  it,  we  pray  to, 
so  be  it,  most  of  all,  so  be  it,"  was  the  way  the  spokesman  said  in  his 
speech. 

Then  they  began  their  gens  festival.  He  (the  attendant)  went 
away  and  left.  "Probably  I  am  not  thought  of  m  any  way,"  thought 
the  ceremonial  attendant.  That,  it  is  said,  was  why  he  left.  Then, 
it  is  said,  when  (the  speaker)  stopped  speaking:  '"Well,  what  about 
my  ceremonial  attendant,"  he  said  to  the  others.  "Gracious!  he  has 
gone,"  they  said.  "O  he  probably  may  be  feeling  badly  in  some 
way,"  ho  said  unconcernedly. 

Then,  it  is  said,  when  they  were  finished  with  their  gens  festival 
he  was  still  gone.     ''  Pray,  what  is  the  matter  with  him,"  he  thought. 

Then,  it  is  said,  pretty  soon  he  and  his  attendant  saw  each  other 
in  some  lonely  place.  ''Well,  what  was  the  matter  with  you,  that 
you  did  not  come  back  over  there  ?"  he  said  to  him. 

"Well,  this  was  what  I  thought,  'Well,  why  am  I  just  staying 
around  all  the  time?  I  have  in  no  way  boon  spoken  to,'  I  thought 
formerly.  That  was  why  I  soon  went  out.  I  did  not  go  out  angry. 
When  I  was  really  obliged  to  attend  to  nature,  then  I  went  for  good. 
I  only  thought,  '[He  isj  my  friend.'  That  is  all.  I  do  not  desire  that 
I  shall  in  any  way  be  angry  at  your  sacred  pack  here.  That  is  what 
I  thought,  my  friend.  Then  I  hated  to  do  so,  but  now  I  shall  not 
hate  to  do  so,"  he  promised. 


194  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  axn.  jo. 

I'nipi  kl'ci'megukl'giinu'^tc  u'wiwAn""'':  "Awitai'yatuge  kA'ckima- 
wapAtA'gAgo'A  pemina'nemA'ke''',"  a''igu'^tc''.  "Ci',  me'cena''megu 
mawiwapAtA'gAgo'-^V'  a'"ma''tc  u'wIwAn''''.  O'nip  Ite'p  a'i'cinl'- 
'ciwa"^tc  me'cena"megu  mAmAga''kwA'kin  a'kiwakiwa'gwAtag''''; 
Sane'tApi  pApa'siga'senugwan°'".  A'ki'ga'i  niAmAWAge'se'nwi  pe'ki'- 
mecfku"_  Wa''tci'cagwane'moni''tc"'.  "'Ini'^tca'"ka'  ni'nA  wa'^tcin- 
Ana'wikiwita"iyan'''',  a'cagwane'moyani  wi'tA'citepAto'A''tcigAni'- 
wiyag'"''.  A'pegi'ckane'tAmani  wa"'tci  nAnawi'megu  kiwi'taiyag'"^','' 
a''ina'*tc''. 


10  O'nipi  wInA'megu  neni'wA  pine''c  a'nene'ka'nema''tci  me'to'sane'- 
niwa'''.  A'gwiga'  "NinA'na''',"  wi'inane'megu''tc  umi'"cameg  api'- 
ni''tci"''.  O'nip  A'ckA'^tci'meg  a'ke'ka'nema'^tc  anane'megu'^tc  umi- 
'camegi  na'meg  api'iii^'tci'''.  Ke'tenAme'gup  a'mane'cita"ani'^tc'", 
mamA'ka'*tci'megu  wi'mAmato'meme''tc  a'cmAtawanetA'mini''tc  i'na" 

15api'ni''tci'  unii''cameg''''.  O'nipi  kegime'si'meg  a'nowl'wena'^tc''. 
A'kwinAtawi'i'cigwa'"ckani''tc    i'na'    api'ni<'tci'    umi'"cameg   api'ni- 

Oni'meg  a''pyani'*tci  wapine'nu'son"''.  O'n  I'ni'  ii'pA'sepA'segwI- 
<'tci'sa''eme''tc''.    "Magwa''megu  'aiyapotanAge'ca'wagwan°'';  a'gw 

20  a'ine'nAgowe  watawi'i'cawi'yagwin"'',''  'a'i'neme<'tc''.  O'nip'', 
"Ni'nAma'i  kewawiinane'menepw  aiyo''  tA'sw  a'piyiig''''''',"  a'i^neme- 
■^tc''.  'Agwiga'i'plna'i  kago"megu  wi'i'cikAna'wini"^tc'"."  Iniga'- 
"wlnA  mA'n  ana'nema''tc  uwi^'tciine'to'sane'niwa'''.  O'ni  kinwa'wA 
mamA'ka'^tci'megu    wI'mAmato'menag'"^''',    'a'i'cita"ayag'''"<''.     I'ni 

25ni'n  a'ci'anwaneme'nAgow™"'.  Agwiga''wInA  winwa'wA  pine- 
'saneti'so'wa''tcin''''.  Iya"i  wi'mawitA'ci\vi''tcime'to'saneni'gawa- 
''tci  nInanA'meg  i'n  anenA'mAge''tc''.  Nete'cita'e'go''',  wa'^tci'megu 
pya'*tcipe'noyan°''.  Pwawiga''initoto'nAgow^"'',  kageya"mcg  i'ci'- 
megumya'neteg      inanemiya'gago'A      ma'A'gi      kerne' to'sanenime'- 

SOnanAg""'.  WiiiA'megu  mA'nA  pame'nenagw  inA'megu  tepane'- 
menag''''*'',"  a'i'neme''tc''.  "  Ini''tca''i  na''k  a'ca'wiyag''**'',  ki'poni'- 
meguwi<'tca'wiwap'"^'.  Na"ina''meg  a'aiyapAmu'tagwan"^'',  I'na'i 
wi'pAgi'nenag'''^*'".  Cewii'n  Ini'megu  wrkiwAkiwagwA"soyag''''^' 
agwiga''ma'i    wI'kA'cki'aiyapAmi'ai'yagwin"''.      Ini'megu     vn'i'ca,'- 

SSwiyag"""'. 

"Kago'"  i'ciwawAne"cka'ita"ayag'''"'''.  A'cima'imenwi'genigi  wi'i- 
'ci'A'se'mi'agwe  ma'A'gi  keme'to'sanenimo'nanAg''''.  Agwiga"i 
wi'kegya'ckAtawa'nemag\v  u"^tcina'i  A'se'nagwin"''.  Ke'tcinawe'- 
megu  ma'netowAgi  mAmagegin6"itcig  aiyo'"i  ketA'se'guwawAg""'/' 

40  a'i'neme^tc  i'na"  api'ni'^tci'i  mi''cameg''''. 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  195 

Then,  it  is  said,  as  soon  as  ho  was  finished  with  his  gens  festival, 
his  wife  said:  ''Might  we  not  perhaps  be  able  to  go  over  and  see 
where  the  storm  went  by?"  he  was  told.  "Well,  we  might  go  over 
and  see  it,"  he  said  to  his  wife.  Then,  it  is  said,  they  went  over 
there  together  and  there  were  even  very  large  trees  lying  around; 
some,  it  is  said,  were  lying  with  great  fissures  in  them.  The  earth 
had  large  holes  in  it  (caused  by  the  wind).  That  was  why  he  was 
unwilling.  "That  is  why  I  am  staying  around  in  a  lonely  place, 
because  I  am  unwilling  that  we  should  be  depended  upon.  I  thought 
it  too  much  trouble,  that  is  why  we  are  staying  around  the  lonely 
place,"  he  said  to  her. 

Then,  it  is  said,  that  man  began  to  think  about  the  people.  He 
was  not  to  be  thought  of  as  "I  too,"  by  the  beings  who  were  in  his 
sacred  pack.'^  Then  after  a  while  he  knew  what  the  beings  who 
were  inside  of  his  sacred  pack  thought  of  him.  Truly  they  were 
ashamed  of  themselves,  because  those  who  were  in  his  sacred  pack 
wanted  to  be  surety  worshipped.  Then,  it  is  said,  he  took  them  all  out. 
Those  who  were  there  in  his  sacred  pack  did  not  know  what 
expressions  to  make  on  their  faces. 

Then  at  once  a  white  bufl^alo  arrived.  Then  they  were  each  one 
jerked  up.  "You  must  have  crooked  ears;  you  have  never  done 
what  I  told  you  as  you  should,"  they  were  told.  Then,  it  is  said, 
"  I  have  control  over  you,  as  many  of  you  as  are  in  here,"  they  were 
told.  They  said  nothing.  "That  is  just  exactly  what  tliis  person 
thinks  of  his  fellow-people.  And  that  you  are  to  be  worshipped 
truly,  is  what  you  want.  That  is  what  I  reprimand  you  for.  Why 
they  do  not  think  themselves  clean.  That  they  may  go  there  to 
live  with  the  people  is  what  we  want  them  to  do.  I  truly  thought 
so,  and  that  is  the  reason  I  started  over  here.  If  I  did  not  do  this 
to  j^ou,  finally  you  would  think  in  an  evil  way  toward  these  our  people. 
He,  this  person  who  takes  care  of  you,  is  he  who  owns  you,"  they 
were  told.  "Now  truly  if  you  ever  do  so  again,  you  will  discontinue 
being  with  him.  Whenever  he  moves  back,  he  wall  cast  you  away 
at  that  place.  But  you  shall  remain  lying  there,  and  you  will  not 
be  able  to  go  back.     That  will  sm'oly  happen  to  you. 


"That  is,  if  you  in  any  way  think  wickedly.  You  are  to  help 
these  our  people  in  a  righteous  way.  You  are  not  placed  there  to 
be  stingy  toward  them.  The  large  manitous  themselves,  personally, 
have  placed  you  here,"  the  beings  who  were  in  his  sacred  pack  were 
told. 

7*  A  literal  translation;  real  significance  unknown. 


196  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ANN.  40. 

"Agwi''tca''  aiyo'u''^tciwapi  na'kA'"'tci  wi'nene'kanetAma'wagwani 
mya'neteg''''.  Menwi'genigi  ku'^'tc.  ina'netit  ini'megu  pe''ki  wl'i- 
"ci'A'se'mi'A'^tc'';  iniga'nina'nA  wi'menwinawa''iyag'"''.  '  Ini'ku' 
anane'mAge'^tc'','  i'ni  wri'cita''ayjig'"''.  I'ni  wi'nA  pwawi'Ini'i- 
5 'ciwito''kawag\v  agwi'megu  ■wi'i'cimenwinawa'i'wagan"'","  a'i'- 
neme^'tc''. 

Ini''tca''ipi     ke'tenA'meg     a'wit6"kagu'*tc'";     a'ponikago'i'i'ci'a'- 
nome'^tc''.     Iniga'wi'nApi    wa'''tc    ano'a'nome''tc'",    keya'A'p    i'ni' 
a'cagwane'moni'^tci     keya'A'p     umi''camwag     api'iii<'tci'     uwiya'a- 
lO'ai'ya"''. 

I'nip  A'pena'^tci'meg  a'nene'ka'nema''tc  uwi'^tcime'to'sane'- 
niwa"'',  a'ci'megumenwi'genig  a'ci'a'pe''tcinene'ka'nema''tci  wl'i- 
'ca'wini"*tc''. 

O'nipi  kAbo'twe  na'kA'^'tc  a'ke'ka'nema'^tci  wi'i'ca'wini''tc'', 
15  wi'A'pena\vene''kani''tc''.  A'a"*tcimo'a''tci'meg''"'.  "MAni'yapAni 
wi'i'ca'wiyag'''^''',  ki'A'peniiwe'ne'kap^'*',"  a''iBa'*tc''.  "Cewa'nA 
mai'ye  wi'Anemina'moyag'"'^","  a"ina"^tc'',  "a'a'*tci'a''tcimo"a'*tci'- 
meg""''.  Ini'meg  a'i'ca'wini'^tc''.  A'pema'mowa''tc'',  a'cigwi'cigwT- 
'kAtA'mo\va''tc  uwige'wawAn"''.  A'ckA'^'tc  a'pyanutA'mowa'^tc'', 
20 'awiyatuge'meg  a"i'ci'"senig  uta'ine'mwawA"''.  "Me'cena''megu 
niiya'p  uta'ine'mig''"',  kekIciku''tci'Apipema'mopen°'^';  inugi''tca''i 
ki'nayapi'megu'u'uta'ine'metap''^V'  a''ina''tc''. 

O'nip  i'ci'megu'u  menwiklwi'tawa''tc'',  kAbotwe'meg  a'pAgA- 
mipa''oni'^tci  wapine'nu'son  a'uwigiwa<'tci'meg''"'.    "Na'inugi'megu 

25ki''amip"*';  aiyo''megu  pya'migAtwi  na'kA'^'tc  A'pe'nawen"'", 
cewa'nA  ki'a'cowIpwA'megu'  ca''cki  mA'ni'  si'pow'''',  Aga'ma'egi 
me'ce'na'i  wi'po'niyag''"'""'.  KatAga'  u'wIya'A  mena'cku'no'ki<'tce 
nya'wugun"''.  Tapi'wa'nani  no'iiiAgaw'^'''.  Ca'cki'meg  A'pe'ni'Ag 
ami'Amwii'Amwagwigi  na'kA'^'tc  A'cki'pwa'Ag'''',  i'n  i'cini"cwaiyAg 

30amimami"'tciyag''"'''.  Ma'dI  wi'n  a'gwi  wi'menwawl'yagwini 
pwawitapwa'ta'wiyag'"^''' .  Krki''cagu''tcitopwA'megu  ki'yawaw 
a'cine'ckime'nAgSw  i'ca'wiyag''"''''.  MAni  na''k  ii'cimenAgowe'- 
megu  'i'ca'wiyilg'""*^',  pe'ki'megu  ki'tapitopwA'niegu  ki'yawaw"'". 
Cina'g'"'-*',     ki'Anemi'megune''ckitip''^'.     A'cimeguna'ike'no'ig    I'ni 

33wi'Anemi'si''tcimo'e'tiyag''"-V'  a''igu''tci  wapine'nu'son"''.  Inipi'- 
meg  a'a'''tcimu'^tc''. 

Me'to'sane'niwAg  a'sage"siwa'^tc'',  Ini  winA'meg  a'ca'wiwa'^tc''. 
O'nip  a'pwawikA'cki'a"kwAmAtA'mowa''tc''. 

'O'ni   negu'ti   neni'w   ifd'ca'^tc''.    Kl'ci'A'ckA'^tci'winig   a'mAta- 

40 'kwi'ne'sa'^tci  me'ckwipe'nawAn"''.  A'me'ckwipl'wani'^te''.  A'ma- 
wi'meguwA"'tca'u^tc''.  A'AnA'g\vini''tciyu'ga''".  Kl'ciwA'''tca'u- 
•"tc'',  a'wapi'senya"iwa'*tc  a'tA'so'gawa''tc''. 


IIKHKLSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  197 

"Never  again  from  now  on  think  in  an  evil  way  toward  them.  If 
they  think  righteously  toward  each  other,  then  you  must  help  them 
very  much  in  that  way;  then  you  will  please  us  also.  'That  is  the 
way  wo  bless  them,'  we  shall  think.  And  if  you  do  not  aid  them  in. 
that  way  you  will  not  in  the  least  please  us,"  they  were  told. 

Then,  it  is  said,  they  really  aided  them;  then  the}'  were  never 
again  refused  anything.  This  was  why  they  had  been  refused, 
because  those  kinds  of  fiu's  who  were  in  their  saci'ed  pack  were 
unwilling. 

Then  he  constantly  was  thinking  of  his  fellow-people,  thinking  all 
the  time  of  a  good  way  for  them  to  do. 

Then,  it  is  said,  soon  he  again  knew  what  was  going  to  happen  to 
them,  namely,  that  they  would  be  stricken  with  disease.  He  informed 
them  without  reservation.  "This  is  what  is  going  to  happen  to  you; 
you  will  be  stricken  with  disease,"  he  told  them.  "But  we  shall  flee 
in  that  direction,"  he  told  them,  informing  them  each  one  of  them 
without  reservation.  That  very  thing  happened  to  them.  They 
fled,  deserting  their  dwellings.  Later  on,  when  they  came  back,  their 
things  were  just  as  they  had  been.  "  You  may  at  last  simply  have 
them  back,  for  we  have  already  fled;  now,  verily,  3'ou  may  at  last 
re-own  them,"  he  told  them. 

Then,  it  is  said,  after  they  were  staying  there  pleasantly,  pretty 
soon  a  white  buffalo  came  running  to  where  they  lived.  "Now 
to-day  you  must  move  right  now;  again  the  disease  is  coming,  but 
you  must  onh^  cross  this  river,  on  the  other  shore  you  may  camp. 
And  let  no  one  eat  meat  for  four  days.  For  that  is  a  short  time. 
You  can  just  be  eating  the  potatoes  and  sweet  potatoes,  these  two 
things  you  maj^  eat.  If  you  do  not  believe  me,  you  will  not  be  doing 
right.  You  will  cause  an  a\vful  fate  on  yourselves  if  you  do  what  I 
forbid  you.  And  if  you  do  this  as  I  tell  you,  you  will  do  a  great  good 
for  yourselves.  Well,  you  can  continue  to  scold  each  other.  Y^ou 
can  continue  to  direct  each  other  a  way  which  is  good,"  he  (the  one 
blessed)  was  told  by  the  white  buffalo.  Then,  it  is  said,  he  at  once 
told  it. 

The  people  were  frightened,  but  they  did  so.  Then,  it  is  said,  they 
could  not  be  sick. 

Then  one  man  went  out  hunting.  Later  on  he  killed  a  red  turkey 
without  arms.  It  had  red  feathers.  He  went  on  to  cook  it.  It  was 
quite  fat.  After  he  had  cooked  it,  then  those  who  were  living 
together  began  eating. 


198  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ANN.  40. 

O'n  ina'gA  wami"cainit  ii'kiwimegumA'sAgo'^tci'ta'a'^tc''.  A'ci- 
wape'sigwa'nip  a'sagi'ta"a''tc'".  U'wiwAn  a'a'^tci'mo'a'^tc'".  KAbo'- 
twep  a''pyani''tci  negu'ti  ne'niwAn"''.  "Ki'ka'nenanAgi  kiigo'ipi'- 
megu  'i'ca'wiwAg  a'tA'sogiiwa'^tci'meg'"'',"  'a''ini''tc''.  "Ka'cI- 
5  •'tea"  i'cawitu'ga'ig'''V'  a'i'''tc''.  A'po'siga'"megu'sagi'megu''tc''. 
Ite'p  a'awa'^tc''.  "Cina'g'"''*',"  a'i'nawa''tc''.  A'pwawi'uwi'ya- 
'AnikAna'wini'^tc  a'pemimegupiti'gawa''tc''.  Regime"  si 'meg  ii'ki- 
'cinep5'ini'te"*".  O'nip  Ape'no'Ani  me'ce'meg  iinegino'i'ni'^tcini 
kawAg    a"na'sa'"ini'*tc''.    A'mawi'nana'^tc'',    a'kA'ckiwinA'meguna'- 

lO'sa'a'^tc'". 

A'a'^tci'moni'^tc'" :  "Me'ckwipenawA''ku'i  nepAna'^tci'e'gunan''*"." 
a"ini''tc''.  "I'n  a'A'mwAge'^tc''.  Ki'ci'megu'A'mwAge''tc  ini'meg 
aVapAmA'tAmag""^'.  I'nA  na'ci'yAmet''',''  a"ini''tc''.  A'na'gwawa- 
''tc'",  a'awA'nawa'^tc  I'nini  kwiye'sa'A'nip'". 

15  'O'  'i'n  Tyri"megu  pyii'yawa'^te  uwi'gewag'''",  i'nipi  WAninawe'- 
meg  a'tA'cinepo''ini'*tc''.  Pe'ki'meg  il'ki'cagu'^tci'megukegeni'- 
nawa'^tci  me'to'sane'niwAg''''.  WinAga"  a'pi'te'si'^tci'meg  a'mane- 
to'"ka'su''tci  mane'meg  a'kl'cinepo''ini<^tc''. 

A"Anwa'wa'wa''tc     A''ku'kon''''.     MAiii'meg     a'ci'Anwawa'"iga^tc 

20a'poninepo"ini''tc'".  Mane'meg  a'nepo''ini''tc''.  Ane'tA  ni''cw 
a"A"ckwi'nawa''tci  neguli'gAmig'^'',  ane'tA  kegime'si'meg  a'nepo'- 
'iwa'^tc''.  'O'  ane'tA  na'tA'swi'gAmig  a'pwawi'megu'Aniwawime'ce'- 
'siwa'^tc'".  UtdgimamwawAni'na"  a'uwrgini''tci  pwawime'ce'si'ni- 
otcin"'".     "Ci"ci'"wl'!"  a  i'yowa''tc''. 

25  A"mawA"^tciwa''tc  a'ckwina''itcig'''".  O'n  a"A'ci'gawu''tci  wl'a'- 
wiwa'^tc'".  "Nya'wugun  aiyo''i  kru'wigipw^',''  a'"ine''tc''.  "Ki- 
'cinyawugunagA'"k  i'ni  wi'niAtote'cai'yag'''"'",''  a''ine'*tc''.  O'nip"', 
"Ma'Agi'gii'i  nanep6''itcigi  katA'megu  mateni'yagag''"';  'inana'- 
"megu    me''teno"i    wi'kA'ckikiwiwi'pAmagwe     tcinawa'mAgwig''''," 

30 a"ina''tci  me'to'sane'niwa'''. 

O'nipi  nya'wugunagA'tenig'''',  a'mawi'A'ci"towa'*tci  mAtote'ca'- 
wigan  a'me"canig'''".  O'ni'  cwa'ci'g  A"senyani  memya'ca'nigin  a'me- 
'ckwAno'sA'mowa'^tc''.  Ki'ci'megimie'ckwAno'tanig'''',  a'wapiplti'- 
gani'^tc''.       "Ea'ApApi'pwA     keto''ce'ki'tagAn\vaW'',"      'a''ina''tc''. 

35"KatA'ga'  u'wiya'A  notA  no'wi'ki''tc^';  mamA'ka'^tei'megu  nyiiwe'- 
nwi  ki'cl'sigena"omAg'"'',  'i'ni  wi'no'wiyag'''"'',"  a''ina'^tc''. 
"NotA'ga'  u'wiya'A  nowi't"',  mAni'meg  i'ci'nowit  i'ni  wi'ne'po'i- 
•^tc'',"  a"ina''tc''. 

O'nip   a'wapikAkAno'na'^tc   i'nin   A"senyan"'':    "'O'   neme'come- 

40 'sena'f',  n6'<*tc''.  I'nug'''',  no"'tc'"  'o'  n6"^tc'',  ki'miwe'ckAma'- 
wawAg'''',  no'''tc'',  ma'A'g'''",  no'<*tc'',  ko'ci"semAg'''',  n6'''tc'', 
A'pe'nawen"'',  n6''^tc'',"  a''ina''tc'".  A'sIge'nA'Ag  A'se'n"''.  'ApinAp 
ane'tA  wi'mamenAtA'megin  ino'wiiwAg'''',  a'ne'ciwimenagwA'- 
tenig''''.         A'ciyagwA'tenig      utA'pena'wenwaw"''.         Pe'kipi'meg 

45a'saginuta'wawa'^tc''.      I'na'    a'witcig    a'^tcipAnAgi'^tci'meg    a'ino'- 


UICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  199 

Then  again  the  one  who  owned  the  sacred  pack  was  suspicious  in 
his  thought.  It  is  said  he  became  frightened  in  his  heart  though  he 
knew  not  why.  He  told  his  wife  a])out  it.  Pretty  soon,  it  is  said, 
one  man  came.  "It  is  said,  our  friends,  something  has  happened  to 
those  who  were  together  in  one  wickiup,"  the  man  said.  "  Pray  what 
may  be  the  matter  with  them  ? "  he  said.  He  was  very  much  fright- 
ened by  wlmt  had  been  said.  They  went  over  there.  "Well,"  they 
said  to  them.  As  no  one  spoke  they  started  to  enter.  They  had  all 
died.  And  it  is  said  a  good-sized  child  was  yet  alive.  He  ran  to  take 
it,  and  was  able  to  make  it  well. 

Then  it  related:  "A  red  turkey  verily  caused  our  death,"  it  said. 
"We  ate  it.  As  soon  as  we  had  eaten  it,  we  began  to  suffer  pain. 
He  was  the  one  that  killed  us,"  it  said.  They  went  away  (and),  it  is 
said,  took  that  little  boy  along. 

Then  just  as  they  arrived  yonder  at  their  home,  then  it  is  said, 
people  were  dying  everj-where.  The  people  were  dying  very  rapidly. 
While  he  was  busy  conjuring  for  a  miracle,  many  had  died. 

Then  he  beat  on  a  drum.  Just  as  soon  as  he  beat  it  the  people 
ceased  dying.  Many  were  dead.  Of  some  households  two  were 
saved,  in  others  all  died.  And  in  several  wickiups  none  were  affected. 
Where  their  chief  dwelt  they  were  not  affected.  "O,  O  my!"  they 
said  among  themselves. 

Those  who  were  left  from  death  gathered  together.  Then  a  place 
was  built  for  them  to  stay.  "You  live  here  for  four  days,"  they 
were  told.  "After  four  days,  then  you  are  to  take  a  sweat  bath," 
they  were  told.  Then,  it  is  said,  "  Do  not  move  those  who  have  died; 
only  at  that  time  we  can  go  around  to  see  those  to  whom  we  are 
related,"  he  said  to  the  people. 

Then,  it  is  said,  after  four  days  was  up,  they  went  out  to  make  a 
sweat  wickiup,  which  was  a  large  one.  Then  they  heated  eight  large 
stones  red-hot.  After  the  stones  had  been  heated  red-hot,  they  began 
to  go  in.  "You  are  to  sit  on  your  clothes,"  he  told  them.  "Let  no 
one  go  out  before  time;  it  will  have  to  be  after  I  have  poured  water  on 
them  four  times,  then  you  may  go  out,"  he  said  to  them.  "If  any 
one  goes  out  before  time,  just  as  soon  as  he  goes  out,  he  will  die,"  he 
said  to  them. 

Then  he  began  speaking  to  the  stones:  "O,  our  grandfather,  so 
be  it.  Now,  so  be  it,  you  will  kick  the  disease,  so  be  it,  out,  so  be  it, 
of  your  grand  children,  so  be  it,"  he  said  to  them.  Then  he  poured 
water  on  the  stone.  Some  of  them  even  made  noises  as  if  to  vomit 
for  it  smelt  terribly.  That  was  how  their  disease  smelt.  It  is  said 
that  they  were  very  frightened  over  them.  They  who  were  there 
made  all  kinds  of  talks.     Some,  it  is  said,  asked  for  water,  and  some 


200  ORIGIN    OF    THE    WHITE    BUFFALO   DANCE.  [eth.  axn.  40. 

wawa^'tc'".  Ane'tApi  ne'pi  nanAtu'tAmog'''',  anetAga"ip'',  "Newi'- 
'capen^^V'  i'wAg'''',  anetAga''ip'',  "NenepA'^tc'V  TwAg""",  'ane- 
tAga"ip'",  "Newi"cA"s"","  'i'wAg"^''.  O'nipi  nyawo'iiAmegi' 
sigenA'A'mawu"^tc  a'p6ni'u'wiya'Akago"niegu'i'cipAgA'namu''tc''. 
51\lA'kwa'^tci'meg''"'.  'O'n"'',  "Nowi'gu  na'i,"  a''ine'*tc''.  A'nowl- 
no'wiwa"^tc''.  A'po'si'niegupinaneti'"sowa'*tc''.  Onipi'megu  na'kA'- 
''tci  kutAgA'g  a'pito'tawa'^tc''.  KwiyenA'meg  a'menwitcagipiti'- 
giiwa'^tci  ne'nhvAg''''. 

O'nipi  na'kA'''tc  a'wapi'a'*tci'mo'e''tc'':  "Ka'tA  'u'wiyii'A  notA  no'- 

lOwi'ki'^tc'''.  N6tAga'"nowite  wi'ne'po'iw'"*'.  'Agwiga'kenwa'c'', 
n6mAga"wa''ineg''"V'  a"ine'^tc''.  "Nyawenwi'ga'i  ni'sIge'nA- 
'waw^^^Y'  a''ine''tc'".  "'Au',"  a'i'yowa''tc'".  'A'wapikAkAnot.\'- 
mawu'^tc'':  "'O,  neme'come'sena't"'',  no''*tc''.  I'nug'''',  n6"'tc'" 
'o'     n6'''tc'',     '5'     kl'miwe'ckAma'wawAg'''',     no"'tc'',     nia'A'g'''", 

15n6'<'tc'',  '6'  k6'ci''semAg'"',  no"'tc'",  "A'pe'nawen"'',  no'^tc''," 
a"i'neme''tc'".  'InigJi'ipi'meg  a'sIgenA'A'mawu'^tc''.  Inipi'meg 
a'wapwawage"siwa''tc''.  I'nipi  pe''k  ane't  a"kwago'otA'mowa''tc'', 
a'^tcipAnAgi'^tc        ano'watcig''''.  Ea'cinyawen\vi'sIgena'"ome''tc'', 

a'p5nipAgAna'mowa''tc''.         "Na'i',      nowinowl'g''"',''       a"ine'*tc''. 

20 A'now-ino'wiwa''tc'".  'Ini'megu  na''inig  a'ca'wiwa'^tc''.  A'pina- 
neti''sowa'*tc  a'p5'si'megumenwipemate"siwa''tc''. 

O'liip  i"kwawAg'''',  "Na'i'ni  na'kA'"^tci  kinwa'w"^',"  'a"ine'^tc'". 
"'All',"  'a'i'yowa'^tc''.  Ite'p  a"awaHc''.  O'nip'',  "Ki'me'sotawi'- 
ga'ime'tcinAme"ckapip^'^","     'a'"ine'^tc'".       "Mo'tci'megu     kckota'- 

25'wawAn  iya"i  ki'tA'ciketenap''*","  a''ine'*tc'".  'A'ki'cagu"*tci_yuga- 
"iki'ckApe'kutii'yanig''''.  Ki'citcagi'ini'ca'wiwa'^tc'',  "Kl'A'pApi'- 
pwA  keta'ine'mwawAn"'',  a'"ine''tc''.  "'xiu',"  a'i'yowa'^tc''.  O'nip 
a'a'^tci'mo'a'^tc'',  "Na'i',  i'kwati'g''^',  ka'tA  no'tA  no'wi'kag''"'. 
Ki'ketema'gi'topwA  ki'yawawi  no'tA  no'wlyag'^'"''.    Kl'ne'pS'ip"'*'," 

30a''ina'^tc''.  " Ag\viga''mAni  kenwa"c'';  ca'cki'megu  niA'ni  n5'- 
mAgaw^®".  Nyawe'nwi  nl'sigenA'wawA  niA'n  A'se'n''*'.  Na'kA'^tc 
a'gwi  wi'pltiga'yanin"''.  Ca"cki  nrpl'<*tcine'k'*',"  a"ina''tc'". 
"'Au',"  a'i'yowa'^tc  i''k\vawAg'''*. 

A'wapikAkAnotA'mawu''tc'':     "'O     neme'come'sena't^',     no'^'tc'", 

SS'i'nug"^'',  no'^tc''  '6'  no'<*tc'',  ki'miwe'ckA'mawawAg'''',  n6'<*tc'', 
ma'A'g'''',  "o'  ko'ci''semAg'''',  n5''^tc'",  '6  A'pe'na\ven°'',  no''^tc''," 
'ina'cikAnotA'mawu^tc''.  Inipi'meg  a'sIgenA'A'ma-nna''tc''.  Ini- 
''tca''ipi  pe"k  a'wi'cfcwit'wagA'k  i"k\vawAg'^''.  A'*tcipAnAgi''tci'- 
meg  a'ino'wawa''tc''.      Iniya'e'meg  a'inowii'nite'e  ne'niwa'    a'ino'- 

40  wawa^'tc''.  Cewa'nAp'',  pe'ki'megu  ki'cagu'^tci'meg  a'pi'tciwa- 
••tci'meg  a'i'ciwi'cigo'wawa'^tc  i''kwawAg''''.  ApinA'meg  ane't  a 
mai'yowAg''''.  'O'nipi  nyawe'nwi  ki'ci'sIgenA'A'mawu''tc  a'poni- 
pAgAna 'mowa '' to'' . 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  201 

said,  ''I  am  hungry,"  and  some  said,  "I  am  cold,"  and  some  said, 
"I  am  hot."  And,  it  is  said,  when  they  were  poured  the  fourth  time 
on  it  for  them,  each  one  ceased  uttering  any  sound.  It  was  indeed 
quiet.  Then,  ''You  may  go  out,"  they  were  told.  Then  they  went 
out  one  by  one.  They  felt  very  clean.  Then,  it  is  said,  likewise 
others  crawled  in.  There  was  just  enough  room  for  all  the  men  to 
enter. 

Then,  it  is  said,  again  they  began  to  be  told:  "Let  not  anyone  go 
out  before  time.  If  anyone  goes  out  he  wUl  die.  It  will  not  be  long, 
only  a  little  while,"  they  were  told.  "  I  am  going  to  pour  water  on  it 
four  times,"  they  were  told.  "AU  right,"  they  said  among  them- 
selves. Then  a  talk  was  begun  to  be  made  for  them:  "O,  our  grand- 
father, so  be  it.  Now,  so  be  it,  you  will  kick  out,  so  be  it,  of  these 
your  grandchildren,  so  be  it,  the  disease,  so  be  it,"  it  was  told.  Then, 
it  is  said,  at  once  water  was  poured  on  it  for  them.  Then  they  began 
to  wail.  Then,  it  is  said,  some  shouted,  saying  all  kinds  of  things. 
After  (the  water)  had  been  poured  on  it  the  fourth  time,  they  no 
longer  uttered  a  sound.  ''Now,  you  all  may  go  out,"  they  were  told. 
Then  they  went  out  one  by  one.  The  same  happened  to  these 
fellows.     They  felt  very  clean,  and  they  were  in  very  good  health. 

Then,  it  is  said,  the  women  were  told,  "Now  also  it  is  j'our  turn." 
"All  right,"  they  said  among  themselves.  They  went  over  there. 
Then,  it  is  said,  "  You  will  all  sit  there  entirely  naked,"  they  were  told. 
"  You  must  even  take  off  your  skirts  in  there,"  they  were  told.  It  was 
suddenly  very  dark  in  there.  After  they  had  all  done  that,  "  You  ^^^U 
sit  on  your  clothes,"  they  were  told.  "All  right,"  they  answered. 
Then  he  told  them,  "Now,  women,  do  not  go  out  prematurely.  You 
wiU  make  your  lives  wretched  if  you  go  out  before  time.  You  will 
die,"  he  said  to  them.  "This  will  not  be  long;  this  wiU  be  only  a 
little  while.  I  shall  pour  water  on  this  stone  four  times.  And  I  am 
not  going  in.  I  shall  merely  put  my  hand  in,"  he  told  them.  "All 
right,"  the  women  said  among  themselves. 

Then  a  talk  was  begun  to  be  made  for  them.  "  O  our  grandfather, 
so  be  it,  now,  so  be  it,  you  will  kick  out  of  these,  so  be  it,  your  grand- 
children, so  be  it,  the  disease,  so  be  it,"  that  was  the  way  the  talk  was 
made  for  them.  Then,  it  is  said,  at  once  (water)  was  poured  on  it  for 
them.  Then  verily,  it  is  said,  the  women  made  a  great  noise.  They 
said  all  kinds  of  tilings.  Just  exactly  what  the  men  had  said  was 
what  they  said.  But,  it  is  said,  the  women  screamed  just  as  loud  as 
they  could.  Some  of  them  even  wept.  Then,  it  is  said,  after  (water) 
was  poured  on  it  four  times  for  them,  then  they  no  longer  uttered  a 
noise. 

3599°— 25t 14 


202  ORIGIN    OF    THE    WHITE    BUFFALO   DANCE.  [eth.  ANN.  »0. 

"Na'i',  nowi'g''"",''  a'ine'^tc''.  "Iya"winA  tA'cinAiia'A'pi'sugu 
nawA'^'tci  kekota'wawAn"'',"  a''me'^tc''.  Ma'ii  a'cipeminowi'v/a- 
''tcin"'",  ini'meg  a'i'ca'wiwa''tc'';  a'pInaneti'"sowa"^tci  kl'cagu''tci'- 
meg'^"". 
5  "O'ni  mame''^tcinaV'  a'i"'tc'\  "Iniga"pe'k  I'nigiyu  kwa''tAgigi- 
■wa''tcipwawi'aiy6"ika'kAmipiti'gawa^tc'V'  a"ini''tc''. 

'O'n  inigi'megu  a'Ano''kane''tc''. 

"Na'i',    'i''k^vatig'"'',    'A'ce'megu    aiyo'"i    kl''awip''*';    ki'kegya'- 

nenapwA    wrnowa"ckawa''tc'',     a'wiwat"'/'     a'"ine'*tc'",     "ki''tci"i- 

10'k%va'wawAg'''"."       ""Au',"     ii'I'yowa'^tc''.       'O'nip    ina''meg    ii'a'' 

wiwa^tc''.    "Kfciku^'tciplto'tawat  i'n  aiyo"i  wi'tetepagwA'iiiyagwe. 

sagi''*tc'V'  a''ina'^tc  i''kwawa'''. 

'O'nipi  ki'cipito'tani''tci  kl'citcagipcmina'\vini''tc'',  'ii'wapikAkA'- 
n6na"^tc'".  "Na'i',  i'nugi  mA'ni  wi'nowi'migA'k  A'pe'nawen  I'ni 
15wa'''tci  mA'ni  toto'iiAgow^"'.  Ka'tA'^tca'  u'wiya'A  wi"nowi'^tc 
i'cita''a'ki''tc'^".  Aiy6''mcgu  ki"a\vip'"^".  Ki'penega"i  nowl'te 
wi'nepo'iwA'meg'^"'.  Agwigii'i  kenwa''c  aiyo'i  wi'awi'yagwin"'' 
Ca'cki'megu  nyawe'nwi  ni'sige'nA'wawA  hia'da'a  'A'se'ny*'. 
Wi'ke'kino''soyagAV  i'ni  \va'''tci  witAmo'nAgow^'^'.  I'n  agwiga"i 
20wi'pitiga'yanin"''.  Ca'cki'megu  ni"pi"'tcine'ke  wI'sigenA'Amo'- 
nAgow'"^',"  a"ina''t.c  i'ni'  i'"kwawa"''. 

Ane'tAp  a'kiwi'sage''siwa'*tc'".  "  Wi'i'ci'cawi'wagan  i'nA  mA'n"''," 
a"cita"awa''tc''. 

"O'nip  a'wapikjvkA'nona'^tc  i'nin  A"senyan°''.  "'O  neme'come- 
2o"sena't"*',  n5'''tc'',  i'nug'''',  no'^'tc'",  ki'miwe'ckAma'wawAg'''', 
no''*tc'',  ma'A'g'''',  no''*tc'',  'o'  k6'ci''semAg'''',  no'^'tc'",  '6'  A'pe'- 
nawen"'", no"'tc'',"  a'cikAnotA'wa"*tc'". 

Ki'cipikAn5tA'mawa''tc  ii'sige'nA'wa'^tc  i'nin  A''senyan°''. 

Inipi'mcg  a'wawAnate"sowa'^tc  i''kwawAg''''.  Kiwi'sage"sitcig 
SOi'niyag  a'kiwiwi'kwawi'kwa''sawa''tc'".  I'nip  a'kegyiine'nawa'^tc 
i''kwawAg'''".  "KetA'kyiine'ku'megu  'aiyiiniwe  tA"c'","  a''ine'^tc''. 
A'ketA'kya'nawa''tc''.  "O'nipi  mfi'A'g  ane't  a'sAgi'sAgi'pu'gowa'^tc 
i''kwawa'''.  Nyawo'nAmegi  ki'ci'sigena''ome''tc  a'poni'uwi'ya- 
'  AnipAgAna  'moni  ''tc' " . 

35      T'nip'",   "Na'i',   wapinAna'A'pi'sug''"',   na'i',   kekota'e'wawAn"'"," 
a''ina''tc  i''kwiiwa'''.    A'nowawAnane'tiwa'^tc  i"kwawAg'''". 

I'nip'",  'i'ni"'',  "MA'ni  ma'A'gi  wawu'tAmag""''',"  a'i'neme''tc'". 
A."mane"cita'"awa''tc  i'"kwawAg'"'. 

"O'nip'',  "Ni'nA'^tca'i  ni"na"sa''awAg'''',  ni'nA  ku'<'tci  netAno'ka'- 
40nawAgi     wi'kegyiine'nenag''™''',"     a"ina''tc'".       A'no'ckwa'tA'mawa- 
■^tc'".     Inipi'meg     agAvigii'ipi'na'     aiya''ci     wi'a"kwAmAtA'mowa''tc 
i'"kwawAg''''.    Awa'^'tci  niiyapi'meg  a'i'ca'wiwa''tc'". 


MICHELSON.]  ORIGI>r    OF    THE    WHITE    BUFFALO   DANCE.  203 

"Now  you  may  go  out,"  they  were  told.  "You  had  better  stop  to 
put  on  your  skirts  in  there,"  they  were  told.  Just  as  they  went  out, 
the  same  thing  happened  to  them;  they  felt  as  clean  as  possible. 

"Now  for  the  last  time,"  he  said.  "That  will  be  the  worst  one, 
because  those  who  were  afraid  of  it,  did  not  go  in  here  straight  away," 
he  said. 

Then  the  same  ones  were  ordered. 

"Now,  women,  you  just  stay  here;  you  hold  them  if  they  fall  out," 
they  were  told,  "if  your  fellow  women  stay."  "/Ul  right,"  they  said 
among  themselves.  And,  it  is  said,  they  remained  there.  "After 
they  have  crawled  in,  then  you  must  sit  here  crowded  in  a  circle 
outside,"  he  said  to  the  women. 

Then,  it  is  said,  after  they  had  crawled  in  and  they  all  had  taken 
their  clothes  off,  he  began  talking  to  them.  "Now,  the  reason  why  I 
am  now  doing  this  to  you,  so  that  the  disease  will  go  out.  Let  no  one 
desire  to  go  out.  You  are  to  stay  right  here.  If,  however,  any  one 
should  go  out,  she  will  siu-ely  die.  You  do  not  have  to  stay  here 
very  long.  I  shall  pom-  (water)  on  this  stone  only  four  times.  That 
you  will  remember  it  thereby,  is  why  I  tell  you.  I  am  not  going  in. 
I  shall  only  put  my  hand  in  to  pour  (water)  on  it  for  you,"  he  said  to 
the  women. 

Some,  it  is  said,  were  frightened.  "  I  wonder  what  will  happen  to 
us  now,"  they  thought. 

Then  he  began  speaking  at  length  to  that  stone.  "O,  our  grand- 
father, so  be  it,  now,  so  be  it,  you  will  kick  out,  so  be  it,  for  these, 
so  be  it,  your  grandchildren,  so  be  it,  the  disease,  so  be  it,"  was  the 
way  he  spoke  for  them. 

After  speaking  for  them,  he  poured  (water)  on  that  stone. 

Then,  it  is  said,  the  women  were  excited  from  the  heat.  Those 
who  were  in  constant  fear,  were  bumping  around  (the  sides  of  sweat- 
lodge).  Then,  it  is  said,  the  women  held  them.  "Just  hold  them 
steadily  in  one  place,"  they  were  told.  They  held  them  steadily. 
Then,  it  is  said,  these  were  bitten  again  and  again  by  some  women. 
After  (water)  had  been  poured  on  it  the  fourth  time,  each  one  ceased 
uttering  a  sound. 

Then,  it  is  said,  "You  begin  to  put  on  your  skirts,"  he  told  the 
women.     Then  the  women  went  out  excited  at  each  other. 

Then,  it  is  said,  "This  is  where  you  have  been  biting  them,"  those 
(women)  were  told.     The  women  were  ashamed. 

Then,  it  is  said,  "I  shall  surely  cure  them,  because  I  have  hired 
them  to  hold  you,"  he  said  to  them.  Then  he  licked  the  places  for 
the  women.  It  is  said  that  at  once  they  no  longer  had  sores. '^  They 
were  same  as  before. 

"  Free  translation. 


204  ORIGIN    OF    THE    WHITE    BUFFALO   DANCE.  [eth.  ann.  40. 

O'nip  ii'pe'nowa'^tc''.  AnagwT'inigi'meg  lya''  a"pyawa''tc  a'uwi'- 
giv;a"*tc'". 

O'nipi  Wil'pAnig'''",  "Na'i',  I'ni  wi'klwiwa'pAmAgwe  tcinawa- 
mii'i'yAgwigi  yo'w^"',"  a''ina'^tc  me'to'sane'niwa''. 
5  A'pe'nowa''tc  a'kiwi'megu'A'si'piwa'^tc  a'kiwiwapA'mawa''tc''. 
Ane'tAp  a'aiya"ci"cin6'"ini'^tc'',  magwa'epi'meg  a'nepa'nite'  a'ci'- 
'cini''tc'".  Iya"ipi  negu'ta"'',  waiiAto'kA'mcg  Apeno''a'An  a'nii'- 
wawa'^tc  a'tA'cinona'kAta'wani''tc  ugya'n"''.  A'nepeni''tciga'winA'- 
pini  pwawiga'i'p  iii  a'kwA'mAtAgA  kA"ck  Ape'no'a'A  nii'otatA'mcgu 

lOke'tci'megu  na'a''k\vapit*'.  WanAt6'kjVga''meg  a'pwawipA'ciwapA- 
me'gowa''tc  a'ke'tcin6'neni''tc''.  Pya'^tcipe'kwAnapiniwA'nip  a'wa- 
pA'mawa''tc'". 

'O'n'"',  "Na'i',  Ata"pena<'tce  ketogima'menan"*',"  "a'i"*tc''. 
'O'nip  a'Ata'pe'nani''tc''.    Um''tawAn  a'awA'nawa^tc"'. 

15  A'A'kAni'ini''tci'meg  a'«anepinenya''pwani''tc  ugyji'n"''.  A'pego- 
wa'kwi"toni''tciga"ini  wl'giyapi  napo'i'ni'*tci'  a'pegopcgomgwa'- 
'cini^'tc''.  Na'kA^'tc  i'nin  Ape'no'Ani  pegu'g  a'kiwike'kike'kine'^tca'- 
pini^'tc'". 

"O'nipi        na-'kA'^'tc        a'na'gwani'^tc''.      A"kiwiwapA'mawa''tc'". 

20Me't5''^tcipi  napa'ni<*tci'  a'Ina'inagwA''soni'*tc''.  Neguta"megu 
n^'kA'^'tc  a'nii'wawa'^tci'  ca"cke"si''a"An  a'tA'ci'a'kwAmAtA'mini- 
''tc''.  Ini'pinin  a'awA'nawa''tc''.  A'wi'kwa'nawa^tc''.  "O'  inini'- 
meg'^"',  "A'uwi'giyani  nAnAguta'gi  kl'*A'sap''*'.  Neta'ne'sAgi- 
''tca'"i    wi'pAgo'ci'megutaweni'giiwAg'''',"     a''ina''tc''.     0'nii3     i'na' 

25a"a'wAne'*tc  ite'pi'c'". 

WinwawAgii"  a'nagwawa'^tci'meg''"'.  'Iya"ipi  neguta''na'i 
wanAto'kA'megu  'a'tAne"canig  A''ckutaW"'.  Me't6''tci'megu  kayii- 
''tci"  a'kl'cipe'ta'wawe'*tc  a'ine"canig''''.  lniga''ip  ina"  awi'ni- 
''tci'i  kegime'si'meg  a'Ape"soni''tc''. 

30     "KA'ci'cawitu'ga'ig'''',"  a'i'yowa'^tci  me'to'stine'niwAg'''". 

O'nip  a'a'wAto''tc  A'ckwane'"ketawi  I'nA  neni'w  A'te"tc  a"A- 
'to'^tc''.  "Ni'ke'kii'netA  niA'ni  wa'pAg  ii'ciwapike'nugwan"''," 
a'i''ciwa''tc''.  'O'n  a'ki'ganu''tci  no'inAgiiw''^';  'Inita'tAg  a'na'- 
'sa'''lc'".  Ke'tenA'meg  a''na'sa''tc  I'nA'  ca'cke"si'a'^'".  'O'ni  na"k 
35Ape'no'a'  aylgi'meg  a'kl'ge'si''tc''.  'O'nipi  wa'pAnig  a'a^'tci'mo'a- 
''tci  me'to'sane'niwa"'":  "MA'ni  wi"i'ci"Ano"kane'nAgowe  wiga'^tci'- 
megu:  wawi'yilyag  A"se'n  a'ckipAga'pe'kA'ki  ki'nAtu'na'apwA  men- 
wine'gi'kwag''''.    Me'sotawe'megu  ketAno'ka'nenep"*',"  a''ina'*tc''. 

'O'n  a'nAtuna"A'mowa''tc''.  Mete'mo'a'  a"me'kAg  Ini'meg  a'ci'- 
40genig  A"se'n°'".  A'A'kA'sA'mowa'^tci'  sa'sa'si'megu.  A'kegeni'- 
megume'ckwAno'tanig''''. 

Na'kA''^tci  mAtota'cawiwi'giyap  a'kegeni'ineguki'ci''towa''tc''. 
Ki'ci'towa'^tcip  a'no'kame'ki'se'towa'^tc''. 

'O'nip  inigi  tci'paiyAg  i'na"  a'piti'gAne''tc'",  a'sIge'nA'u'^tc 
45A"se'ny^' 


MiCHELSON.l  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  205 

Then,  it  is  said,  they  went  away.  They  arrived  where  they  lived 
early  in  the  evening. 

Then,  it  is  said,  the  next  day,  "Now  we  may  go  around  and  see 
those  whose  relatives  we  had  been,"  he  said  to  the  people. 

They  started  out,  all  going  around  in  a  body  to  see  them.  Some  of 
them,  it  is  said,  were  still  lying  there,  as  if  they  had  been  asleep,  was 
how  they  lay.  Yonder,  it  is  said,  at  some  spot,  they  saw  a  child 
unconcernedly  sucking  its  mother.  She  was  dead,  and  yet,  it  is  said, 
that  babj^  itself,  who  could  crawl  and  sit  up  very  well,  was  one  that 
did  not  become  sick.  (The  baby) ,  unconcernedly,  did  not  even  look 
at  them  as  it  was  suckling  mightily.  It  was  sitting  there  with  its 
back  toward  them  when  they  looked  at  it. 

Then,  "Now,  let  om*  chief  take  it  up,"  he  said.  Then,  it  is  said, 
the  latter  took  it  up.     He  and  his  brother-in-law  took  it  along. 

(The  baby)  was  skinny,  and  had  made  the  breasts  of  its  mother 
filthy  by  its  mouth.  It  had  made  the  wickiup  dustj^  and  the  corpses 
lay  there  with  dusty  faces.  And  that  baby  had  made  its  finger- 
prints on  the  dust  where  had  been  sitting  around. 

Then,  it  is  said,  they  again  departed.  They  went  around  to  look 
at  them.  They  were  lying  around  as  if  asleep,  it  is  said.  At  some 
spot  they  likewise  saw  a  young  girl  who  was  sick  there.  Then,  it  is 
said,  they  took  her  away.  They  carried  her  in  a  blanket.  Then  the 
same  fellow,  "You  will  place  her  in  the  center  of  my  home.  I  shall 
have  my  daughters  clear  the  things  away  properly,"  he  said  to  them. 
Then,  it  is  said,  she  was  taken  over  there. 

They  themselves  departed.  Yonder,  it  is  said,  at  some  place, 
there  was  a  fire  burning  unconcernedly.  It  was  blazing  as  if  it  had 
just  been  kindled.     Those,  it  is  said,  who  were  there,  all  were  warm. 

"What,  pray,  is  the  matter  with  them?"  the  people  said  among 
themselves. 

Then,  it  is  said,  that  man  took  a  billet  burning  with  fire  at  one 
end  and  set  it  down  in  a  lonely  far  off  spot.  "  I  shall  know  to-morrow 
how  this  is,"  so  he  said  to  them.  Then  he  held  a  gens  festival  for  a 
short  time;  and  presumably  made  them  well.  Truly  that  young  girl 
became  well.  That  baby  also  was  better.  Then,  it  is  said,  the  next 
day  he  told  the  people:  "This  is  what  I  shall  hire  you  to  do  care- 
fully: you  are  to  seek  a  round  stone  which  is  green,  a  good  size  one. 
I  hue  you  all,"  he  said  to  them. 

Then  they  sought  it.  An  old  woman  found  a  stone  just  like  that. 
Then  they  burned  it  right'  away.     It  heated  up  red-hot  very  quickly. 

And  they  made  a  sweat  wickiup  very  rapidly.  After  they  had 
made  it,  they  put  new  earth  in  it. 

Then,  it  is  said,  those  dead  bodies  were  taken  in  there,  and  water 
was  poured  on  the  stone. 


206  ORIGIN    OF    THE    WHITE    BUFFALO   DANCE.  [eth.  ANN.  40. 

Ne'gutenwi  kf ci'sige'na'u'^tc'',  a"a"^tci'mo'a''tc  A'senya'n  I'nA 
nenl'w^*':  "Na'i',  neme'come'sena't®",  no"'tc'",  Inu'gi  ma'A'g 
a"cinata"kwa'ci'nowa<*tci  k5'ci''semAg'''",  no'"*tc*',  '6'  ki'yaW'" 
n6''^tc'',  "5'  wi'ape"sIwA'na'pwA''tci''tca'n6'<'tc'".  I'ni  nd'^'tc'' 
5a"ci-no''*tc''-nAtawa'neme'k'",  no'^'tc'',  neme'come'sena't"',  no"*tc'' 
Ini<*tca"n6"''tc'',  krinane'mawAg'''',  no"*tc'".  Ini''tca"no'<*tc'' 
a'cina'i'genig'''",  no'''tc-",  wru''tci-n6"*tc'"-ina'nemA''tci  no"'tc'' 
ko"ci"semAg'''',  no''*tc'V'  'a''ina''tc'". 

A'senya'n   a'sIge'nA"wa''tci   ni'ce'n"''.    O'ni   ne'so'nAmegi"    sige'- 

10 nA'wa''tc'",  a'pwawi'megu'uwI'ya"Anikago''i'ino'wani'^tc''.  Nyawo'- 
nAmegi'  sIge'nA'wa''tc'',  a'pa''kena''tc'",  a'na"sani'*tci<^tci'''". 
A'ml'catane'mowa'^tc  i'nigi  ne'niwAg  i'kwawAgi'ga'"'. 

I'niga'ipl'niye  pe'ki'megu  a"Aniwe"canig'^'';  mo'tci'megup  i'niy 
A'ckwane"ketaw     a'pe'cku'nanigi     pe"ki     ki'cina"sawa''tc     i'na'i 

15wawl'gitcig''''. 

'O'nip  a'a'^tci'mo'a'^tci  me'to'sane'niwa'"':  " 'Na'i',  me'to'sane'- 
nitig"^"',  wa'witepi  kl'poninene'kane'mapenA  tcinawii'mAgwigi 
napo''itcig'''';  kutAgi'meguku"  i'cinene'ki'tag''"',  wapAgeyu'mAni 
ki'a'mipen"*^',    Ini'megu    ina'A'gi    wI'inagwA''sowAgi    tclnawama'l'- 

20yAgwig'''',"  a''ina''tci  me'to'sane'niwa'"'.  'O'nipi  winA'megu 
"'O'ni  nInA'megu  ni'yawi  wi'atotAmo'nAgow"''',"  a"ina'^tc'". 
"MA'ni''tca"i  wi'i'ca'wiyiig'^'"'',"  a''ina''tc'".  "I'ni  ma'A'g  a'cinA- 
tawa'nemAg  a'cike'kanetA'mowa'^tci  mA'ni  nemi'ca'menan"''," 
a"ina''tc''. 

25  "NinA'*tca"i  keme'sotiiwi'megutepa'nenepw^';  agu'wiya'  Atena- 
wane'mAgin°''.  K['ku'*tcimega'pe'ekago''i'i'ci'kegini  ki'yanani 
kekunAgwIwe'nenepwAmega'pe'*"'.  I'n  a'tA'cine'ckina'wii'Agi  ma'A'g 
a^'tcipA'nAgi'^tc  i'cimanet6"a'Ag''''.  Ini''tca"i  wi'na'gwaiyan"'',  wi- 
"mawi'a"'tcimAg      ananeme'nAg'''^'^'.        Wi'poni'megumc'to'saneni'- 

30wiyag''"<^',  a'inaneme'nAg''""''.  Ni  nagwA^tca'i  mAnA''kA  ke'tcima'- 
netow  a"awi'*tc'',  cewa'n  agwi'megu  ke'kanetA'manin  aiy5" 
aiya'pAmi  wi'i'cipya'wanan"'',"  'a'"ina''tc  uwi'^tcime'to'sane'niwa''", 
WinA'megu  'u'wiyaw  ii'a'totAg''''. 

Ki'ci'megu'a^'tci'a'^tci'mo'a'^tc'',     o'n     u'wiwAn     a'a'^tci'mo'a'^tci 

35wi'i'ca'wini''tci;  wi"nAno''tci'megu  ke"kyani'*tc''.  Ki'ci'a'^tci'mo- 
'a'^tc  o'ni  wi^tci'a'''tci'i'  ca'cke'"si'a"i  wruna'unapamini''tci'megu 
'a"i"cima''tc''.  Krcini"cima''tc'',  o'ni  wl'pwawimawi'megu''tc'', 
a'i''cima'*tc''.  'Iniga'ipi'megu  'a'ponina'wawa'^tc''.  O'n  i'ni  mi- 
'ca'mi  ka'kii'netAgA  nAgA'monAn  a'mawiwi''^tci't5''tc''.     Ke'te'iiAp 

40a'poni'megu"A'penawene''kawa''tc''.  Me'ce'meg  a'menwime' to- 
'saneni'wiwa'^tci  me'to'sane'niwAg'''',  Ini'megu'  ca"cki  mi'ca'm 
a'A'piine'mowa'^te'".  I'n  a'kwi'^'tci  wapinenu'swimi"cam'"'".  I'ni 
ni'ka'netig''^',  a'kwa'^tci'moyiln"'". 


MICHELSON.]  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  207 

After  pouring  water  on  it  once,  that  man  spoke  to  the  stone:  "Now, 
our  grandfather,  so  be  it,  now  as  these  your  grandchildren,  so  be  it, 
are  dependent,  oh,  your  life,  so  be  it,  oh,  pray,  breathe  on  them  that 
they  may  come  to  life,  so  be  it.  That  is  what,  so  be  it,  they  desire 
of  you,  so  be  it,  our  grandfather,  so  be  it.  Therefore,  so  be  it,  you 
will  bless  them  that  way,  so  be  it.  Therefore,  so  be  it,  you  will  bless 
your  grandchildren,  so  be  it,  from  now  on,  so  be  it,  in  the  only  good 
way,  so  be  it,"  he  said  to  it. 

He  poured  (water)  on  the  stone  twice.  Then  he  poured  (water) 
on  it  the  thhd  time;  no  one  said  a  word.  When  he  poured  (water) 
on  it  the  fom-th  time,  he  opened  it,  and  behold,  they  were  alive. 
Those  men  and  women  were  very  glad. 

Then  that  (fire)  was  blazing  very  greatly;  even  that  billet  with 
fire  on  one  end  burst  into  great  flames  when  those  who  lived  there 
became  alive. 

Then,  according  to  the  story,  he  told  the  people:  "Now,  people, 
for  a  while  cease  to  think  of  those  to  whom  we  are  related,  who  are 
dead;  think  of  something  else,  for  to-morrow  we  are  going  to  move, 
and  these,  our  relatives,  will  remain  lying  here  just  as  tiMj'  are,"  he 
told  the  people.  Then  he  himself,  it  is  said,  "  Now  I  shall  tell  you 
about  my  own  self,"  he  said  to  them.  "Now  this  is  what  you  are 
to  do,"  he  said  to  them.  "Now  what  I  desire  of  these  people  is  that 
they  know  the  way  of  oui"  sacred  pack,"  he  said  to  them. 

"  I  truly  love  you  all ;  I  think  less  of  no  one.  I  have  always  tried 
to  pull  you  tlirough  when  something  happened  to  our  lives.  That  was 
when  I  made  these  different  kinds  of  minor  manitous  angry.  Now 
verily  I  am  going  to  leave,  to  go  and  report  what  they  think  of  us. 
They  want  you  no  longer  to  be  people.  I  shall  truly  depart  in  the 
direction  where  the  great  manitou  is,  but  I  do  not  know  if  I  shall  ever 
come  back  here,"  he  said  to  his  fellow  people,  telling  about  himself. 


As  soon  as  he  had  told  them,  then  he  told  his  wife,  what  would 
happen  to  her;  that  she  would  reach  an  old  age.  After  he  had  told 
her,  then  he  told  the  young  girls  with  whom  he  was  living  to  each  take 
a  husband  unto  herself.  After  he  told  them  that,  then  he  told  them 
not  to  wail  overliim.  Then  it  is  said  they  saw  him  no  more.  Then 
the  person  who  knew  the  songs  went  over  and  lived  with  that  sacred 
pack.  Truly,  it  is  said,  they  had  disease  no  more.  The  people 
were  simply  living  healthy  lives.  They  depended  merely  on  that 
sacred  pack.  That  is  the  end  of  the  White  Buffalo  Sacred  Pack. 
That  is  all,  my  friends,  I  have  to  say. 


WlPE'CKIKUTPTCINENU"SWA   'UNEMA'^TClNEG 
U^TCIGA'TE  MI'CA'M  A'CITE"KATAG^'. 

Ni'mitcigi  nene"kaneme'gwiwa''tc''.  Mo'cAgi'megu  ni'mitcig  i'ni 
nene'kaneme'gwiwa^tci  w!'pwawiwawAne'cka"ita''awa''tci  ni'miwat®' ; 
wrpwawimi'ke'tiwenmene'kanetA'mowa''tc'' ;  niA'kwa'^tci'megu  wi- 
'i'cita'e'gawa'^tc'' ;  wI'pwawikago''i'inane'tiwa''tc'' ;  ca'cki'megu 
5wrmAmatoinowi'ita"awa''tc'';  A'penawe'megu  mane'towAni  wl- 
"nene'kane'mawa''tci  ne'ki'megu  peminlmi'gwa'ig''''. 

Na'kA''^tci    wi'pwawi'megupone'gawa''tci    ne'"ki    peminimiwA'A'- 
mowe'^tc''.      Pe'ki'megu    ke'tenA'megu    wl'iii'miwa'^tc'',    agwiga''i 
mamye'"tci     ka'tci'gitcigi     me'cemego'na'     Ape'no'*'.       Me'ce'meg 
lOu'wiyii'  ii'pi'tci'gigwan"''. 

Cewa'n  Apeno''Ap  a'gwi  ka'tcigi'ni''tci'  a'pi'tcinagAtawane'me- 
tcig''''.  A'Ape'no'i'^tci  wa'^tcipwawimaminawi'anemi'cinagAtawa'ne- 
me'*tc'". 

Ka'tcitawe'sitAmA'tApi    pe'ki'megu    nagAtawa'nemap''.      Iniga'- 

15  "inagAtawaneme'gwiwa''tci        wapine'nu's6'imi"cania'''.        Mo'tci'- 

megu   wi'pwawipemi'ApA'ApAnaniwa^tci    ni'mitcig''".    Na"kA   wl'p- 

wawi"A'samike'tcinrmiwa''tc''.    Kena'^tci'megu  wrpemini'miwa^'tc''. 

Na'kA'^'tc'',  ne'niwAgi  wi'pwawi'AtA'mawa''tc  a'pi'tcini'miwa^'tc''. 

Mo'tci'megu       ne'pi       wrpwawime'nowa''tc       a'pi'tcini'miwa^'tc''. 

20Ca'ckiku'"megu  wruene'kanetA'mowa'^tci  kenwa''ci  wl'me'to'saneni'- 

wiwa^'tc''. 

O'n   i"kwawAgi  ine"ten6"megu    'a'cipa"ki'se'tawu''tci    wi'i'ca'wi 
wa'^tc'''. 

Ni'mitcigi  wI'nA'ku'gawa'^tc''.    Me'ce'na'winA^tca'"m.eg  a'pi'tciwa- 
25  "^tci  wi'wi'cigo'wawa''tci  nA'ku'gawat^';  me'cega'mego'na"'',  agwiga"i 
ma'mA'ka^'tci  kl'ganuf^',  me'ce'mego'na"''. 

I'cimienwinawa"towa''tci  wapinenu'swi'unemA'^tcinu'ka'^tcimi'ca'- 
m"''.  KwIyenA'^tca"  a''cawit  a'"nimi''tc  Ini'megu  wa'^tcike'kane'- 
megu^'tci  mane'towa'i  kateminaga'ni'^tci'''. 
30  NeniwAgi'ga'  a'cipa"ki'se'tawu''tci  wi'waw&gA'A'mbwa'^tc''.  Cewa'- 
nA  wi'pwawA"samitA"senwiwawagA'A'mowa''tc''.  Me'teno"megunagA- 
mo'ni'^tci'  atawinaga'ni''tci''',  i'n  a'wawagA'A'mowa'^tc''.  I'n  a'ci- 
pa"ki'segi  ne'niwAg  a'ca'wiwa'^tc''. 

Ni'mitcigi  na'"kA  tepina'"megu  wi'ina'piwa'^tci.     Wi'pwawime'ce- 
35  go'na'ina'piwa'^tc''. 
208 


THE  SACRED  PACK  CALLED  THE  WHITE  BUFFALO'S 
LEFT-HOOF  SACRED  PACK. 

It  thinks  over  the  dancers.  That  one  thinks  only  of  tlie  dancers 
that  they  may  not  feel  wickedly  in  their  hearts  while  dancing;  that 
they  may  not  think  of  courting  in  their  hearts;  that  they  think 
rightly  in  then'  hearts  while  dancing;  that  they  may  not  think  (evil) 
of  one  another;  that  they  only  think  of  worship  in  their  hearts;  that 
as  long  as  they  are  dancing  they  must  think  all  the  time  about  the 
manitou. 

Again,  they  must  not  stop  dancing  as  long  as  the  dancing  songs  are 
being  sung.  They  must  surely  dance  heartily,  not  only  those  who 
are  old  but  any  one  of  the  children.  It  is  the  same  with  regard  to 
anyone  (no  matter)  what  age. 

Still,  it  is  said  that  a  child  is  not  watched  over  as  much  as  the  older 
ones  are.  Because  of  being  a  child  it  is  not  continually  watched 
closely. 

It  is  said,  though,  that  an  old  person  is  watched  closely.  That 
Wliite  Buffalo  Sacred  Pack  watches  over  them.  Even  the  dancers 
must  not  laugh  as  they  dance  along.  Moreover,  they  must  not  dance 
too  violently.     They  must  dance  along  quietly. 

Again,  the  men  must  not  smoke  while  dancing.  They  must  not 
even  drink  any  water  while  dancing.  Indeed  they  must  only  think 
of  existing  as  mortals  a  long  time. 

And  the  women  are  only  to  do  that  which  is  open  for  them. 

The  dancers  must  join  in  the  songs.  They  can  sing  as  loud  as  they 
wish  if  tliey  join  the  songs;  anyone,  and  not  only  the  one  giving  the 
gens  festival.     It  is  just  anyone. 

In  that  way  they  please  the  White  Buffalo's  Left-foot  Sacred  Pack. 
That  is  the  reason  why  the  one  who  does  just  right  while  dancing  is 
known  by  the  manitous  who  give  blessings. 

The  thing  open  for  men  is  whooping.  Still  they  must  not  whoop 
too  many  times.  Only  when  the  singers  are  re-singing  a  verse,  then 
they  are  to  whoop.     That  is  open  for  the  men  to  do. 

Again,  the  dancers  must  look  straight  ahead.  They  must  not  look 
just  any  place. 

209 


210  ORIGIN    OF    THE    WHITE    BUFFALO   DANCE.  [eth.  ANN.  40. 

Wi"pwawiinane'cita'"awa'*tc''.  Ini'megu  wiTcaViwa'^tc  a'tA'swi- 
niml'\va<^tcin°'".  UwIya'A'gii'i  mane'ci'ta'at"',  a'gwi  menwige'- 
nigin  u'wlyaw""'',  wi'nAku'^tci  ki'ci"enAgw  a'gw  A'"t6'*tcini  mane- 
'cita"agAn'''\  "Ini'^tca"  \vi'u'^tcipwawiinane'cita"ayag'''"®'."  I'n 
5a'"iiie<^tc''.  Uwiya'A''*tca'  mane'ci'tii'at^',  winA'megu  wi'ki"ci"6wA 
me'to'^'tc'".  Agwiga''Ini  mi'ca'ml'ni  wi'iiianeme'gwi''tcin  a'pena- 
we''tca"meg''"'. 

MA'kwa'''tc  anemina'nimit  I'nananA  wI'wapA'megutA  mane'to- 
WAii°''.    Wi'ke'kane'megutA  mA'kwa'''tc  a'me'to'sane'niwi'^tc''. 

10     A'gwi  wi'wawAne'cka'aneme'gu'*tcini  wI'nA  mA'k\va'''tc  anemi'- 
nimitA  maneto'wa'''. 

Iniga''i  mi'ca'mi  wl'u^tcike'kane'megwi''tc'".  Wi'a'^tcmiegwIwA- 
''tca"!  ma'netonag''''.  "iLv'ni  inA'nA  ne'"ki  pemimA'kwa'^tci'- 
nimi''tc'',''  i'ni  wi'i'gwi'^tcini  mi'ca'm™''.  Na''k'^',  wawawAne'cka'- 
15"awit  ini'meg''"',  "MA'ni  niA'nA  ne''ki  pemiwawAne'cka'i'nimi'^tc''. 
A'gwi  negute'nwi  mA'kwa'''tci  ni'mid'^tcin"'","  I'ni  na"kanA  wi'i'- 
gwi^'tclni  mi'ca'm™''. 

O'n  a'Ape'no'i'^tc  u'^tcipya'^tci  mA'kwa'''tci  peminTminT'mitA  pA- 
"ci'meg  a'a'pe'tawime'to'saneniwi'^tci  mA"kwa''tci'meg  awi'yatuge 
20pamiJiiinim'mit^",  na''ina'i  wi'nep6''ite"e",  a'gwi  nepo''i'*tcin°''. 
Ki'kiwA'megu  na"ina'iwI"nepo"ite"e'.  Mamye'tci'megu  wi'iiAno'^tci'- 
meguponine'nwapi'^tc  awlyatuge'meg  a'pemine'to'sane'niwi'^tc''. 
Kageya'"megu'  ca"ck  a'cegi'ce'gi'cig'''';  a"ke'kya''tc''.  Ma- 
'kwa'^tciga''  I'nA  pamina'nimit-*^'.  Kageya"meg  a'ce'gi'cig  a'tA- 
25  'cip6ni'namu''tc''. 

Ini'pini  mi'ca'mi  na"ina'i  nepo''i''tcin  a'nAna'iwe'negwi''tc''. 
Wiiwene'tenigi  wfpya'nutAg''''. 

Na'kA'^^tci  pi"ci"t6wet   A''k'',  wl'nawawa'^tci'mcgu  kateminagu'- 
ni''tcin°''.     Wape'cldku'pi'^tcine'nu'soni    wi'a''tcimo''eme''tc'',  "Ma- 
30'A'gi    ke'te'n    ananetA'mo'kigi    keketeminawe''siwen°''."     I'n  ini'- 
nipi  wl'i'neme'^tci  iiA'cawai'ye  yo'we  kiiteminawe'si'ni'^tcin"''. 

I'ni     na"k'^',      mi''cameg      api'ni'^tci'i     wi'nawawa'^tci'megu'"". 
Cewa'nA      wi'me"to'saneniwapA'mawa''tc'',      ne"ki      me'to'sancni'- 
wiwa'^tci     mA'kwa''tci'megu     paminani'mitcig     anota'tanig     a'ca'- 
35witcig"'. 

I'ni  wi'i'ca"i'ca'wiwa'*tci  wiga'"sitcigi  mamatomeme''tci'nima'i 
wape'ckiku'pi'^tcine'nu'son"''. 

Na'"k'^',    ni'mitcigi     wrpwawi'megmi6no''owa'^tc''.     I'n    a'cine'- 

'ckime'^tc''.    Kl'ciwi'nAnimi'wa'^tcini    ki"ci'megunAna'Api'wa''tcin°'', 

40  I'n  A'*tca''meg  a'wapinono''owa'^tc''.  Me'ce'na"  winA'megu  'a'kege'- 

gawa'^tc    miowa'o'nwawAn"''.    Cewa'nA    nie"ten6'"megu    keti'wi'u'- 

''tcityan"''.    I'nini  me"ten6'i   kagega'wa''tcin''''. 


MICHELSON.]       WHITE    BUFi^ALO's    LEFT-HOOF    SACRED    PACK.  211 

They  must  not  be  ashamed.  Indeed  they  must  do  that  every  time 
they  dance.  One's  life  is  not  right  when  he  becomes  ashamed,  for 
the  one  who  made  us  has  no  shame  in  his  heart.  "That,  verily,  is 
the  reason  why  you  must  not  get  ashamed."  That  is  what  they  were 
told.  If  some  one  becomes  ashamed,  he  has  that  experience,  as  it 
seems.'  That  sacred  pack  will  not  think  the  same  of  him  (as  it  does 
of  the  others) . 

Indeed  the  one  who  dances  quietly  and  earnestly  is  the  one  who  will 
be  looked  upon  by  the  manitou.  (The  manitou)  will  know  that  he 
is  living  quietly. 

The  one  who  dances  quietly  will  not  be  considered  wicked  by 
the  manitous. 

That  sacred  pack  will  thereby  know  about  him.  It  will  tell  the 
manitou  about  him.  That  sacred  pack  will  say  this  of  him,  "This 
is  how  long  he  has  been  dancing  quietly."  Again,  in  the  same  way 
this  sacred  pack  will  say  this  of  the  one  who  acts  wickedly,  "This  is 
how  this  one  has  been  dancing  wickedly.  He  has  never  once  danced 
quietly." 

And  the  one  who  always  danced  quietly  from  the  time  he  was  a 
baby  up  to  the  middle  of  his  life  and  who  yet  danced  quietly,  does 
not  die  when  the  time  has  come  for  him  to  die.  Indeed  he  goes  on 
fm'ther  when  the  time  has  come  for  him  to  die.  Indeed  he  will 
finally  have  lost  his  sight  while  he  is  still  living  for  a  long  time. 
Finally,  indeed,  he  can  only  lie  down;  he  becomes  very  aged.  He  is 
the  one  who  has  danced  quietly  and  in  earnest.  Finally  indeed 
while  he  is  lying  down  he  stops  breathing  there. 

It  is  said  then  that  sacred  pack  will  guide  hun  along  when  he  is 
dead.     He  will  come  to  a  beautiful  place. 

Again,  when  this  earth  is  renewed,  they  will  see  the  one  who  has 
blessed  them.  The  White  Buffalo  will  be  told,  "These  are  the  ones 
who  think  earnestly  of  yom*  blessing."  It  is  said  this  will  be  what 
the  one  will  be  told  who  was  blessed  long  ago. 

Again,  they  are  to  see  tho5e  indeed  who  are  in  that  sacred  pack. 
Yet  they  are  to  see  them  as  humans,  those  that  have  danced  in 
earnest  as  long  as  they  lived  and  who  do  the  things  that  have  been 
planned. 

Those  that  are  careful  will  always  do  that  whenever  the  White 
Buffalo  is  being  worshipped. 

Again,  the  dancers  are  not  to  fan  themselves.  They  are  for])idden 
to  do  this.  After  they  have  danced  and  after  being  seated,  then 
they  (may)  begin  to  fan  themselves.  Indeed,  they  could  only  dance 
with  their  fans.  Yet  these  must  lie  only  eagles'  wings,  also  eagles' 
tails.     Those  are  the  only  things  with  which  they  dance. 

'  That  is,  he  will  always  be  bashful. 


212  OKIGIN    OF    THE    WHITE    BUFFALO   DANCE.  [eth.  a.vn.  40. 

O'ni  me'teno''megu  ketlwimi'gona'i  wi'nIniA'ckA"wawa''tc'", 
'a'cimenwapAme'gowa''tci  wapiku'pi'^tcine'nu'soni  nl'mitcigi  ne'ni- 
WAg''''.     I'nipi  klgiino'we'^tcin  I'ni'  a'ke'tcinimA'ckA'wawa''tc''. 

O'n   i''kwawAg   a'wa'cl"owa''tci   me'cku'si'ni'^tcm   Ane'monAn"''. 
5 1'nip    a'i'ci''tawa''tc''.      Na"ina''megu    i'"kwawAgi    kl'ciwa'cfo'wa- 
•"tcini  mA'k\va'''tc  a'cita'"awa''tc''. 

WinAga"mA  w^piku"pi''tci'nenu'sw  i'ni  mi'cl'wa''tcini  ml'ca'- 
ma'An  A"samitA'"s\vi  wi'pwawi'ci'A'ka'w&pi'^tc''.  O'nini  m5'cAgi'- 
megu     nimi't     a'A'kawapA'megwi'^tc''.     Wi'n     i'n     a'cina'a'netAgi 

10  wapiku'pi'^tci'nenu's''^'. 

Negu'ti'it  awi'tApi  menwi'A'kaw^'pAma'sA  me'to'sane'niwa'''. 
Manwawi'ni<^tci"  awi'tA  ke'kii'nema's'^'.  Na'kA'^'tc'',  wawAne- 
cka'i'cawi'ni'^tci"  awi'tA  ke'ka'nema's*".  Ini^tca'i'pini  wa''*tc 
u'ka'''tc    unemA''^tcinegi    mrcil'mi'to'^tc'".     WinA'megu    'u'wiyawi 

lijwapiku'pi  tci'nenu's'"^'. 

O'n  ane't  a"Ata''pena''tci  manetowa'i  pa'cigwi'megume'to'sane- 
wi'ni'^tci''',  pwawi'megukag6''ina'i'ci'awA'sa'^tcimo'ni"'tci''',  pwawi'- 
meffukimo"'tci'i'cita'a'ni'^tci'i  maneto'wa"'".  Ina'i'ni'  I'na'  mJ'- 
'cameg    api'ni^'tci'''.    Wi'nagAtawanetciga'ni'^tci'''.    Cewa'na'i    me- 

20  "ten5''mogu  neguta"megu  ■wi'i'cina[rckawe"sini''tci  nagAtawanega'- 
monif'. 

'A'a'^tci'mo'a'^tci  winA'megu  wapiku'pi''tci'nenu"swA  mA'kwa''^tci 
wi'ina'inane'mani''tc'".  "Katemina'wagwig  a'gw  a'cimyane'tenigi 
wi'inanc'miigwin"''.    A'ci'megukrcagu''tcimenwi'genig    i'ni    wi'ina'- 

25neinag''''''''.  Kinwawaiyu'mAni:  'Ga'cki'megu  mo'cA'gi  na'ta'wi 
ni'mitcigi  wa'nene'ka'nemag'""®','  ke'tenep"''^",  'ne"ki  wi'Anemina- 
nimi'eti'gwa'ig''''.'  Ni'nAma'i  me"teno'i  mamato'migin  i'nini 
wi'i'ca'wiyagw  a'cime'nAgow'^'''.  Cewa'nA  pe'ki'megu  ki'wi'cigi'- 
megu'A'se'mi'ip^*'.     KatAga'"i     wi'wAni'miyagw     iname'mi'kiig'^"'. 

30NinAga''i'  ca'cki'meg  i'na"  ni"awi  wI'nene'kanetA'mawAg  ume'to- 
'saneniwi'wenwaw'^'V'  a''ina''tc''.  '^MAni  tA'se'nwi  pe'kini'- 
gayan"'",  ini'megu  wi'Anemi'ci'A'kawapi'e'nAgow^^',"  a'"ina''tc'". 

Ini'pin  a'ki'ci'ate'sA'pitagi  mi'cama"i  wapiku'pi^'tci'nenu'sw 
ute'ka'wapi''". 

35  Ini'megu  ke'te'n  a'cike'kanetA'mowa'^tci  nA'cawai'ye  me'to- 
'sane'niwAg''''.  Ke'tenA'megu  "i'n  a"ci'genig'''",  a"cike'kanetA'- 
mowa'^tc'".    Pe'ki'meg  a"ki"cagu''tcitepatA'mowa^tc'". 

Me"cemego'na"i  na'"ina"i  nimi'wa'^tcin"'',  ina'"megu  mane'towAn 
a"tAnane'mawa'*tci     piti'g''^".     Pe"ki'meg      ii'nagAtA'mowa'^tc     i'n 

40i'ca'wiweni  mAma'tomoni  me"to"sane'niwAg''''.  'Wapiku'pi^'tci- 
nenu'"swApi  wi'mAma'tomap'",'  ayo'we''tcin°'",  kcgime'si'meg 
a'a'miwa'^tc'".  Aiye'megu  mamai'y  ite'p  a"ki'citcagipiti'gawa''tci 
wi'tA"cikigano'we''tcin°'". 


MICHELSON.]       WHITE    buffalo's    LEFT-HOOF    SACRED    PACK.  213 

And  they  are  only  to  wear  eagle-feathers  in  their  hair,  (as)  that  is 
the  way  the  men  dancers  please  the  sight  of  theWliite  Buffalo.  It 
is  said  that  they  would  especially  wear  these  in  their  hair  during  gens 
festivals. 

And  the  women  would  paint  their  faces  with  paint  that  was  red. 
It  is  said  such  was  their  guise.  Whenever  women  have  painted  their 
faces,  they  would  think  of  that  which  is  right. 

That  White  Buffalo  is  the  one  who  gave  those  little  sacred  packs 
so  that  he  might  not  look  after  too  many  things.  And  those  watch 
over  a  dancer  alone.     That  is  the  wish  of  the  White  Buffalo. 

It  is  said  that  if  he  were  alone  he  would  not  properly  look  after 
the  people.  He  would  not  know  those  who  were  doing  right.  Again, 
he  would  not  know  those  who  were  doing  wicked  things.  It  is  said 
this  was  the  reason  why  he  made  a  sacred  pack  of  his  left  hoof. 
Indeed  the  White  Buffalo  (had  given)  himself. 

And  he  appointed  some  manitous,  those  indeed  who  lived  up- 
rightly, those  indeed  who  did  not  exaggerate  their  speech  in  any- 
thing, manitous  who  did  not  (hide)  anything  in  their  hearts  secretly. 
Those  are  the  ones  who  are  in  that  sacred  pack.  They  are  the  ones 
to  watch  over  things.  Still  they  were  to  be  a  power  only  in  one  way, 
e.  g. ,  when  they  were  truly  watching. 

The  White  Buffalo  himself  told  them  how  they  must  think  quietly  of 
them.  "  You  will  not  think  evil  of  those  you  bless.  Indeed  you  must 
think  of  them  in  a  way  that  is  exceedingly  right.  I  say  this  to  you: 
'The  dancers  are  they  whom  you  are  to  think  about  only  as  long 
as  they  continue  to  dance  vigorously  together.'  You  are  to  do  what 
I  have  said  to  you,  only  when  I  am  being  worshipped.  Still,  indeed 
you  must  try  hard  to  help  me.  Do  not  think  of  fooling  me.  As  for 
me,  I  shall  only  be  there  to  think  about  their  lives,"  he  said  to  them. 
"As  many  ways  as  I  am  different  here,  indeed  just  so  will  I  make 
you  watch  (for  me),"  he  said  to  them. 

It  is  said  that  the  little  sacred  pack,  the  White  Buffalo's  watcher, 
was  tied  up  separately. 

Indeed  the  people  of  long  ago  knew  it  to  be  truly  so.  They  found 
out  that  it  was  so,  true  enough.     They  loved  it  very  much. 

At  any  time  they  had  a  dance,  they  believed  that  there  was  a  mani- 
tou  within.  Indeed,  the  people  strongly  followed  that  kind  of  wor- 
ship. Whenever  they  would  say  "  It  is  said  the  Wliite  Buffalo  is  to 
be  worshipped,"  every  one  of  them  would  move.  The  (people) 
would  have  already  gone  early  into  the  place  where  they  were  going 
to  have  the  gens  festival. 


214  OKIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ANN.  40. 

Nimi-wA'Amo'we''tcin°'',  ane'tAp  a"cita''awa''tc'',  "Tanma''i 
kenwa"ci  me'to'sancni'wiyan'"^',  '  i'cita'iiwA'gip''.  AnetAga''ip'", 
"Keteminawi'n°"',  wape'ckiku'pi''tcmenu"s''®',"  i'cita"awAgi  niml'- 
wa''tcin°'". 
5  Ma'kwa^'tcime'gupi  nl'miwAg'"".  Agwiga''ip  u'wiya'A  pemike- 
'tcin]'mi'^tcm°''.     Kena^'tci'meg  a'ni'miwa''tc''. 

A'kwiyAme'gupi      nigane'gatcigi      pe''ki      ke'tcinene'kiinetagu'- 
sit-ig''''       I'kwaV*.  negu't'',   6'ni  ni"ci  ne'niwAgi    pepigwa'cko'n 
a(iwawa'"tAgig'''\  ini'gipi  pe'ki'megu  inamA'k\va'*tcini'mitcig'''". 
■•'      Wi'pwawiineguno'wiwa''tc  i'cigeni'wip''.     Nlmi'wa''tcini  tepina'- 
'meg  a'ina'piwa''tci'  ca'"ck''. 

i'kwa'wA  na''k*",  pe'ki'meg  a''nimi'*tc'';  na'kA'^^tci  me'cena"megu 
Aa'iiA''kuga'^tci  wI'nA  niga'negat  i'kwa'w^"*^'. 
O'n  Ini'gi  ini"cameg  a'pitcigi  ke'tenA'megu  'a'Anemiketeketemina'- 
15  wawa'^tc''.  Me'cemego'na'  a'ke'kanetAmowa'^tci'mcg  ane'tA  mi- 
ca'm  a'ketemina'gwiwa'^tc''.  Na"kA  mA'kwa'^tci'mcgu  'a'nani'- 
miwa'^tc'".  A'u'^tci'*tca'"iketemma'gwiwa''tc  a'Anemi'megu'a'^tcimo'- 
'awa''tci  me'cemego'na'''.     Ke'tenA'meg  I'n  ii'ci'genig''''. 

Ini'pini  wa''*tci  mama'^tcigi'megu  ke'te'nA  ke'kiineta'gwA'ke 
20mane'towAg  a'A'kawapA'mawa^tci  nimi'ni'*tci'''.  Ini'*tca''wmA 
me'to'sa'nenlwA  wa'''tci  mA'kwa'^'tc  Anemina'nlmi''te'.  I'nipi 
■wa'''tci  ki''cagu'^tci  ku'tA'gi  wI'pemiwawawAne'cka''ega''tc-',  na'- 
'kA  wi'pwawi'megu"ApAna'nema''tc  uwi'ya'An""'.  Mo'tci'meg  uwl- 
''tcineni'wawa'  a'pwawi'anigigwa'ta'wawa''tc''.  I''kwawAgi  na'- 
25 'k^',  ini'megu  "a'ca'wiwa''tc''.  Mo'tei'megu  'a'pwawi'ApAnane'- 
tiwa'^tc  i"kwawAg'^''. 

I'nip  a'caViwa'^tc  A"cki'''tca'''.  Pe'ki'meg  a'ki'cagu^tciwiga- 
•^tcinagAtA'mowa''tc''.  Ana''tciinowe''tci'megu  'aya"  i'n  a'ca'wiwa- 
<'tci  me'to'sane'niwAg'^''. 
30  Na'kA'^tc'',  HAgA'monAni  nya'W'':  wi'nene'kanemawa'^tci'megu 
negu'ti  mane'towAn  i'cige'niwAn  ayo'we''tcin°''.  KutAgi  wi'nA 
wi'pwawi'ci'i"cita'"awa'^tc''.  Kateminagani^'temi'megu        wl'wi- 

'ciginene'kiine'mawa^tc''.       Wi'mAmato'mawa''tci     wi'menwime'to- 
'saneni'wiwa''tc''. 
35     Agwiga''  ai'yAgwAmi  wi'miAmato'mawa'^tc''.    Negute'nw  a'pena'- 
winigi  ni'ce'nwi  wi'mAmato'mawa''tc''. 

Cewa'nApi'  sAnAgA'tenlw  i'nina'i  mAmato'mowen  aya''iwiga'- 
siwa'^tci  me'to'sane'niwAg'^''.  Api'nAp  ane'tA  mai'yowAgi  na"ma' 
iiyo'we'^tcini  mAma't'omowinAgA'monAn"''.  AnetAga"ipi  nAno- 
40  'ckwe''meg  a'kAno'nawa'^tci  mane'towAn  ayo'we'^tcini  iiAgA'- 
m5nAn°''.  Me'ce'ma'mego'na''',  ag\viga''i  mamAka'^tci  klga'- 
nutcig''''.  Me'ce'megu  nAtawane'tAgigi  kenwa''ci  wi'me'to'saneni'- 
wiwa''tc''.  I'nigini'gip  i'n  a'ca'witcig'''',  me'cemego'na''",  i'kwa'- 
wA*', neni'w"'''. 


MICHELSON.]       WHITE    buffalo's    LEFT-HOOF    SACRED    PACK.  215 

When  the  dancing  songs  were  begun,  some  thought  in  their  hearts, 
"I  wish  I  wouki  live  a  long  time,"  they  thought,  it  is  said.  Some, 
it  is  said,  thought  in  their  hearts  while  dancing,  "Bless  me,  White 
Buffalo." 

It  is  said  that  they  danced  quietly.  It  is  said  that  no  one  danced 
violently.     Indeed  they  danced  slowly. 

It  is  said  that  the  leaders  of  the  dance  were  the  ones  who  were 
thought  about  the  most.  There  was  one  woman,  and  two  men  who 
blew  the  flutes ;  those  were  the  ones  who  indeed  danced  quietly. 

It  is  said  that  it  was  fixed  so  they  could  not  go  out.  While 
dancing  they  would  only  look  straight  ahead. 

Again,  the  woman  would  indeed  dance  in  earnest;  also  the  woman 
who  was  leading  the  dance  could  join  in  the  singing  any  time. 

And  those  who  were  in  that  sacred  pack  continued  to  bless  each  of 
them,  true  enough.  Indeed  some  did  know  that  the  sacred  pack  was 
blessing  them.  And  they  would  dance  quietly.  They  continued  to 
tell  any  one  why  they  were  being  blessed  by  it.  Indeed  it  was 
surely  so. 

It  is  said  that  this  was  the  reason  why  it  was  known  with  certainty 
that  the  manitous  looked  after  the  dancers.  That  is  the  reason  why 
the  people  continued  to  dance  quietly.  That  was  the  reason,  it 
is  said,  why  (anyone)  was  indeed  afraid  to  dance  wickedl}^,  and  why 
no  (one)  would  laugh  at  anyone.  They  would  not  even  smile  at  their 
fellow-men.  The  women,  too,  did  this  same  thing.  Indeed  the 
women  did  not  even  laugh  at  each  other. 

It  is  said  that  was  what  they  did  at  first.  Indeed,  they  followed 
it  very  closely  and  carefully.  That  was  when  the  people  still  did 
that  which  was  told  to  them. 

Again,  there  are  four  songs:  when  they  are  sung  there  is  a  rule  that 
they  must  indeed  think  of  one  manitou.  They  must  not  think  of 
any  other  thing  in  their  hearts.  They  must  think  intensely  of  the 
one  who  gave  blessings.     They  must  pray  to  him  for  righteous  lives. 

They  were  not  to  worship  bim  every  little  while.  They  were  to 
worship  him  twice  in  one  summer. 

Still,  it  is  said  that  worship  was  very  difficult  when  the  people  were 
still  careful.  It  is  said  that  some  even  wept  when  the  worshipping- 
songs  were  used.  Then  some,  it  is  said,  spoke  out  blindly  to  the 
manitou  when  the  songs  were  used.  It  was  any  one  of  them,  not 
only  those  who  were  giving  the  gens  festival.  It  was  any  one  of  thoso 
who  wanted  to  live  long.  Those  were  the  ones,  it  is  said,  that  did 
that,  any  one  of  them,  woman  or  man. 


216  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ANN.  40. 

MAniga''i  nA'gAmon  a'"ci'segi  negu't'": 

No'sa  kanawTyanIni; 

No'sa  kiinawi^'anini; 

No'sa  kiinawlyanlni; 
5  No'sa  kanawiyanlui; 

No'sa  kanawlyanini; 

No'sa  kanawlyanini; 

No'sa  kanawlyanini; 

No'sa  kanawlyanini; 
10  No'sa  kanawlyanini; 

Natawata  kaniiwiyanini; 

NanawA'kwi  kanawiyanini; 

No'sa  kanawiyanini; 

No'sa  kanawiyanini; 
15  No'sa  kanawiyanini; 

No'sa  kanawiyanini; 

No'sa  kanawiyanini; 

No'sa  kanawiyanini. 

Ne'sowanowi  ni'n""^"; 
20  Ne'sowanowi  ni'n"*'; 

Ne'sowanowi  ni'n"*'; 

Ne'sowanowi  ni'n""^"; 

'A'  'a'  ne'sowanowi  ni'n"'; 

Ne'sowanowi  ni'n°*'; 
25  Ne'sowanowi  ni'xi"""; 

'A  'a'  maiyo  +iwa'wi  m'n""'; 

Maiyo+iwa'wi  ni'n"*'; 

Ne'sowanowi  ni'n"*"; 

Ne'sowanowi  ni'n"*'; 
30  "A'  'a'  ne'sowanowi  ni'n"*'; 

Ne'sowanowi  ni'n"*'; 

Ne'sowanowi  ni'n"*'; 

Ne'sowanowi  ni'n"*' 

"A  'a'  ne'sowanowi  ni'n"-*". 

35  Yo  niiwI'tApige; 

Nawi't.\pige; 

Niiwi'tApige; 

Niiwi'tApige; 

Yo  niiwi'tApige; 
40  Nawi'tApige  ni"kil  nina  ni"ka; 

Nawi't.'Vpige; 

Niiwi'tApige  nina  nina  ni"ka; 

Niiwi'tApige; 

Niiwi'tApige; 
45  Niiwi'tApige; 

Me'to'siineni'.-v  'ii'nAna' +ime<*tc''  'a'wi'nepeg'''', 

Nawi'tApige; 

2  The  real  meaning  of  the  song  has  not  been  obtained  in  its  entirety.  "You  go  after  it  for  him"  signi- 
fies "  when  you  go  after  the  enemy  for  the  White  Buflalo; "  "  this  earth  "  means  "  where  the  enemy  are 
located." 


MICHELSON.]       WHITE    buffalo's    LEFT-HOOF    SACKED    PACK.  217 

This  is  the  way  one  song  goes: 

Father,  when  you  speak; 

Father,  when  you  speak; 

Father,  when  you  speak; 

Father,  when  you  speak; 

Father,  when  you  speak; 

Father,  when  j'ou  speak; 

Father,  when  you  speak; 

Father,  when  you  speak; 

Father,  when  you  speak; 

You  go  after  it  for  him,  when  you  speak; 

Wlien  you  speak  from  this  earth; 

Father,  when  you  speak; 

Father,  when  you  speak; 

Father,  when  you  speak; 

Father,  when  you  speak; 

Father,  when  you  speak; 

Father,  when  you  speak.  * 

My  tail,  mine; 

My  tail,  mine; 

My  tail,  mine; 

My  tail,  mine; 

My  tail,  mine; 

My  tail,  mine; 

My  tail,  mine; 

Mine,  makes  them  weep; 

Mine,  makes  them  weep; 

My  tail,  mine; 

My  tail,  mine; 

My  tail,  mine; 

My  tail,  mine; 

My  tail,  mine; 

My  tail,  mine; 

My  tail,  mine. ' 

Here,  I  sit  with  them; 

I  sit  with  them; 

I  sit  with  them; 

I  sit  with  them; 
Here,  I  sit  with  them; 
Why,  I  sit  with  them,  I  do; 

I  sit  with  them; 
Why,  I  sit  with  them,  I  do,  I  do; 

I  sit  with  them; 

I  sit  with  them; 

I  sit  with  them; 
When  the  person  was  told  he  was  to  die, 

I  sat  with  them; 

8**Mytair'is  the  White  Bullaio's  tail.  The  inner  significance  of  "makes  them  weep"  is  "when  the 
enemy  are  killed,  their  relatives  will  weep.**  It  goes  without  saying  that  maiyd+iiod'wi  is  a  grammatical 
monstrosity.  Observe  that  lines  .5,  12,  and  16  correspond,  though  this  is  not  easily  brought  out  in  a 
translation;  the  lines  "Mine  makes  them  weep,"  "Mine  makes  them  weep"  occupy  the  exact  middle  of 
the  song. 

3599°— 25t 15 


218  ORIGIN    OF    THE    WHITE   BUFFALO  DANCE.  [eth.  ann.  40. 

Yo  nawI'tApIge; 
Nawi'tApIge  nina  nlua  nl''ka; 
Niiwi'tApige; 

NawI'tApige  m"ka  iilna  ni"ka; 
5  Nawi'tApIge; 

Nawi'tApIge. 

"A'pwe  'a'pwe  "a'nemenani  nlnA; 

'A'pwe  'a'pwe  'a'nemenani  nlnA; 

'A'pwe  "a'pwe  'a'nemenani  nlnA  'i'i'ye+na, 
XO  Mane' +towag''''  yo  ota'kimwag''''; 

'A'pwe  'a'pwe  'a'nemenani  ninA; 

'A'pwe  'a'pwe  'a'nemenani  nlnA; 

'A'pwe  'a'pwe  'a'nemenani  nlnA  "i'i'ye+na; 

'A'pwe  'a'pwe  'a'nemenani  nina; 
15  'A'pwe  'a'pwe  "a"nemenani  nuiA; 

"A'pwe  "a'pwe  'anemenani  nina  "i'iye  'i'iye. 

Ni'ce'nwi  kl'cinimi'wa''tcin  I'ni  ma'A'ni  iiAgA'monAn  a"aiyog''''. 
NawA^tcipi'megu  ke'gime'si  pi''tcine'"kawapi'  sagi"*tc  api'A'- 
pitcig''''. 
20  A'nawA"^tci'a'^tci'mo'a''tci  mAmfcf'^':  "Wi'ku'menAgwe  wi'ni'- 
miya''''*''.  Inu'g  ini  wi'ai'yotagi  ma'netow  uiiA'gAmonAn"'".  Ma'ii 
a'ni'miyAgw  a'A'kawapAme'iiAgwig''''.  Ini''tca"i  wi'nene'ka'- 
nemAgwe  tA''swi  piti'g  a'piyAg''"*''.  Wi'ketemaginene'kane'- 
tAinAgwe  ki'yanan"''.  Ini''tca"megu  ki'i"cawip''*V'  'a''ina''tci 
25mAmrci'*'. 

"Ma'A'gi  iia''kA  kiga'nutcig  I'ni  wi'wi'cigiiiAgA'mowa''tc'".  Ini'- 
megu  nii'VlnwawA  wf  i'cita"awa''tc'',''  a"ine''tc'". 

O'nipi  mawA^'tci'megu  ka''te'sit  a'i'ci"sowa''tc  a'nlgani'nagii'^tc'". 

Ma'Aiii'p  in     a'ai'yotagi     nAgA'inonAn"''.     A"wlga''tcinagawa''tci'- 

SOmeg''"'.     A'wi'cigowaAva''tciga''megu  kiga'nutcig  a'nAgA'mowa'^tc'". 

O'ni  na'lvA''^tc  i"kwawAgi  kiga'nutcig  a'wi'cigi'megunA'ku'gawa- 

•"tci  pwawimai'yotcig'''".     Manega' wi'nApi'megumai'yowAgi  me'to- 

"siine'niwAg''''. 

A'cawai'y    aya''i    pe'cigw    aya'iwIga''tcipe'cigwinagAtA'mowa''tci 
35  mAma'tomon"'". 

O'ni  kAbo'tw  ini'i'meg  a'kawapAme'gowa''tci'i  ml''cameg  iipi'ni- 

''tci'i    kutA'g    a'i'ciketemina'gowa''tc''.      WrAniwe'gawa''tc    a'init- 

"inaneme'gowa'^tc''.    I'na'i'cike'kiinetA'mowa'^tc'';  ane'f",  "Aniwe'- 

gaiyAn""',    kenwa"ci    ki'Aneminie'to'sa'neniw'''V'    a'i'cike'kanetA'- 

40niowa'^tc  uwi'yawaw"'". 

A'lvImo''tciga''wInA'ini'iketemina'gowa''tci  ml''cameg  api'ni'^tci'''. 
A'kc'kaneme'gowa'^tc  a"AgawatA'mowa''tci  wi'ke'tcini'miwa'^tc''. 
Ini''tca"i'plni  wa'^tci'ciketemina'gowa'^tc  i'ni'i  inl"cameg  api'ni- 
^tci"''.    Ane't  i"kwawAg'''',  ane'tA  ne'niwAg''*",  me'cewa'mego'na'''. 

*"}Iere  I  sit  with  them"  means  "I  am  sitting  with  those  giving  the  gens  festival."  "Why,"  etc.. 
refers  to  people  who  are  not  of  my  gens.  "When  the  person  was  told,"  etc.,  refers  to  a  prisoner  who  is 
told  that  he  is  to  be  killed.  The  singer  will  decide  whpn  the  prisoner  is  to  be  killed.  The  sineer  in  the 
song  says  he  sat  with  the  prisoner.  The  metrical  scheme  is  abbbacbdbbbebadbcbb.  Note  the  reverse 
order  cbd — dbc.    The  English  translation  fails  to  bring  this  out. 


MICHELSON.]      WHITE   buffalo's   LEFT-HOOF   SACRED  PACK.  219 

Here,  I  sit  with  them; 

Why,  I  sit  with  them,  I  do,  I  do; 

I  sit  with  them; 
Why,  I  sit  with  them,  I  do; 

I  sit  with  them; 

I  sit  with  them.  ■• 

I  think  of  you  fervently; 

I  think  of  you  fervently; 

I  think  of  you  ferventh-,  yonder, 

On  the  earth  of  the  manitous; 

I  think  of  you  fervently; 

I  think  of  you  fervently; 

I  think  of  you  fervently,  yonder; 

I  think  of  you  fervently; 

I  think  of  you  fervently; 

I  think  of  you  fervently,  yonder.  ^ 

These  songs  are  used  after  they  have  danced  twice.  It  is  said  that 
they  waited  until  those  that  were  sitting  outside  were  run  inside. 

The  ceremonial  attendant  would  stop  to  say  to  them:  "He  invites 
us  to  dance.  The  manitou's  songs  are  now  to  be  used.  They  (the 
manitous)  are  the  ones  who  watch  over  us  as  we  dance.  vSo  as  many 
of  us  as  are  now  sitting  inside  here,  must  now  think  about  them.  We 
are  to  think  about  our  lives  in  humbleness.  You  must  indeed  do 
that,"  the  ceremonial  attendant  said  to  them. 

"These  who  are  giving  this  gens  festival  must  now  sing  loudly  also. 
Indeed,  they  too  must  think  the  same  in  their  hearts,"  they  were  told. 

Then,  it  is  said,  the  eldest  of  the  gens  took  the  lead  in  singing.  It 
is  said  the  sesongs  were  then  used.  Indeed  they  sung  them  carefully. 
Those  giving  the  gens  festival  would  indeed  sing  loudly. 

Then,  again,  the  women  of  the  gens  who  did  not  weep  would  join 
in  and  sing  loudly.     Indeed,  it  is  said,  many  of  the  people  wept. 

That  was  long  ago  when  the  people  still  followed  the  worship  care- 
fully and  uprightly. 

Then  some  time  later  those  that  watched  over  them  from  within 
that  sacred  pack  blessed  them  in  another  way.  They  wished  that 
the  (people)  would  become  good  dancers.  They  (the  people)  knew 
it  to  be  that  way;  some  would  know  about  themselves:  "If  you  are 
a  good  dancer,  you  will  continue  to  live  a  long  time." 

Those  in  that  sacred  pack  would  bless  them  in  that  way  secretly. 
They  (the  manitous)  knew  that  they  wanted  to  dance  vigorously. 
That  was  the  reason  why,  it  is  said,  they  were  thus  blessed  by  those 
in  the  sacred  pack.  Some  of  them  were  women,  some  of  them  were 
men,  indeed,  it  was  simply  anyone. 

' "  I  think  of  you  "  refers  to  the  White  Buffalo.    The  earth  of  the  manitous  is  located  in  the  East. 


220  ORIGIN    OF    THE    WHITE    BI^FFALO   DANCE.  [eth.  ANN. «. 

Mo"tci  wigl'yapegi  kl'cagu'''tci  pA'kigwA'"tanig''*'',  wl'nimiwa''tci'- 
meg*"".  PA'kig\vA''sowat*'',  kl'ki'ki'megu  ■wi'ni'miwa''tc'',  sAnAgA- 
twi'ku''tciwi'me'to"sane'niwig'''';  mi"*tca'"iniwa''tci'ci'"tciga''tci%si'nA 
ma'netowA  wape'ckiku'pi'^tci'nenu's^*'.  Wi'nanA  ke'tcinaweme'- 
Sgupi  ke'cemane'towAn  a'Ano'ka'negu'^tc'".  Wi'nA  na''kaii  a'Ano'- 
"kana'^tci  wi'A'semi'e'gu'^tci'i  wi'manemawa''tci'ga.'i  ma'a''i  Me- 
'ckwA"kl'a'''. 

MA'ni  mrca'm  Apimiga'titcigi  pyaya'wa'^tci  i'ni  mA'n  a'nigani'- 
migA'k''.     I'ni  mA'n  a"n6tAg  Apimaiya'wu'satA  neni'w"*'.     A'cki- 

lO'ckiwa'kuno'wAp  a"nlmi<'tc'',  o'ni  ketiwi'gunAni  wawene'sini^'tci'- 
meg  a'nImA"ckA"wa'*tc''.  I'nipi  kegime'si'mcg  a'ni'miwa''tci 
nimi'ni'^tcin  ini'ni  mi'ca'mi  notAmi'ni'^tcin"''.  Ni'ce'nwiga"ipi  ni'- 
miW-^'.  O'ni  nl"cwi  tepe'"k«'e  nfcwiwif'sayaw  a''nimi'^tc'".  Ina' 
Apimaiya  'wu'  sa  t"" . 

15  Ki'cini'mi''tcini  mAini"ci'Ana'A'goto''tcimi'ca'm™''.  O'ni  mame'- 
''tcina'i  niini'''tc'',   mo'cAgime'gup  in   i'"k\vawa'  a'witega'megu''tc''i 

Ki'ci'meguni'mi'^tcin  i'ni  mi'ca'm  a'a'wAto'^tci  mA'mi'ci'-^'.     lya'" 
ki'cAgo'to'^tcLn  a'Ago'tanig'''',  a'kwago'"otAg''"'.  MAniga"ip  a'i''^tc'': 
wa'wo  wa'wo.     Ini'meg  a"penope'nowa''tc''.     A'poninanlmi'e'tiwa- 
20  ''tc''.     A'kl'cipyanepyanetiwe'gawa''tc''. 


Iniga'i'pinA  notAga'niy  i'ni  mi'ca'mi  wapiku"pi''tcine"nu"swaiyi 
'a'mawi"sA'kA'"wa't6''tci  kigano'we'^tcin"'". 

Na"k^',     a'kAnakA'nawi'^tci     tAga'w'^''.       Nimi'ni<'tci'iga"ipi'meg 

A"pena''tc  a"ina'^tci  wi'A'pi'tcini'mini'^tc'',  wi'i'cita'e'gani^'tc'',  wi- 

25 'nene'kane'mani^tci       ma'netow       anaweniwi'ni''tcin°'".         Ini'pin 

a'cimame'kwina'wama'^tci     nimi'ni'*tci'''.        Ke'tenApi'meg     a'me- 

'kwina'wame''tci  ni'mitcig''''. 

Inipi'meg  a'ca'wiwa^tc  inipya''tci"ca'witcig''''.  A'penii'^tci'megu 
nimi'ni'^tci'  a''tcimo"awa''tc'',  pe'ki'megu  wi'ni'miwa'^tc'',  wi- 
30pwawi'a'ciwa''tcLnowA'tenigi'ine'gani'^tc'';  i''k\vawa'i  na'kA  wi'wi- 
'cigi'megiikegye"tenamita'"ani'*tc'";  "W'i'pwawi"A'ce'megu'i'cita"ani- 
''tc'';  ke'tenA'megu  "ni'nene'kane'mani'^tci  wapiku'pi'^tcLne'nu- 
"son°''.  I'nip  a'i'nawa"^tc  i'ni  ki'cipya'^tcikegomya'gatcigi  mi'ca'm™''. 


Kiga'nutcigi    na'kA''^tci    ma'A'ni    nAgA'monAni    nya''wi    'iiyo'we- 
35  "^tcin"'',  a'^^'cigipAgA'mawa''tci  tawa'i'gAnAn"''.    O'ni"  ci'ci'gwAnAn 
a"wi'ciga'kawa''tci'meg''"'. 

Na''kA    pwawimai'yotcig    a'wi'ciginagawa''tci'meg''"'.     Wi'neno- 
'ta'govra^tci  mane'towAn  i'nipi  ■n'a''^tc  i'n  i'ca'wiwa^'tc*'.     Agwi'- 
kena'^tci    nAgAmo'wa'^tctni    nagA'mutcigi    ma'A'ni    nya'wi    nAgA'- 
40momvn°''.     KiiwAgi'meg  i'nug  i'n  a"ca'wiwa''tc''. 


MKHELSON.]      WHITE    BUFFALO 's    LEFT-HOOF    SACRED  PACK.  221 

Even  if  the  house  was  exceedingly  smoky  they  had  to  dance.  If 
the  smoke  was  (hurting  their  eyes)  they  would  have  to  dance,  never- 
theless, for  life  is  hard;  that  is  the  reason  why  the  manitou,  the  White 
Buffalo,  acts  that  way.  He  has  been  personally  appointed,  it  is  said, 
by  the  Gentle  Manitou.  Then  he  appointed  those  who  were  to  help 
him  in  thinking  out  blessings  for  these  Mesquakies. 

When  fighters  returned,  then  this  sacred  pack  was  the  leading  one. 
It  was  then  packed  on  the  back  of  the  man  who  led  the  war-party. 
It  is  said  that  he  painted  his  body  with  mud  and  then  danced,  and 
he  wore  a  verj^  pretty  eagle  feather  in  his  hair.  When  the  one  who 
carried  the  sacred  pack  on  his  back  danced,  it  is  said,  all  danced. 
It  is  said  that  he  would  dance  twice.  Then  he  danced  two  nights 
and  two  days.     This  was  the  leader  of  the  war-party. 

Mtev  dancing,  the  ceremonial  attendant  would  hang  that  sacred 
pack  up.  When  he  was  to  dance  for  the  final  time,  then  it  is  said 
the  women  only  would  dance  with  him. 

After  he  was  finished  dancing,  then  that  sacred  pack  was  taken 
away  by  the  attendant.  After  hanging  it  up  yonder  where  it  had 
himg,  he  would  call  out.  This  is  the  way  he  would  call :  wa'wo  wa'wo. 
They  then  started  to  return  to  their  respective  homes.  They  had 
ceased  theu-  dancing.  They  were  now  through  with  their  dance  of 
the  captives. 

It  is  said  the  one  who  had  that  Wliite  Buffalo  Hide  pack  on  his 
back  went  to  bum  tobacco  for  it  whenever  there  was  a  gens  festival. 

Again,  he  gave  short  talks.  Indeed  he  woidd  always  speak  to  the 
dancers  as  to  how  long  they  were  to  dance,  what  to  think  in  their 
hearts  as  they  danced,  how  they  were  to  think  about  the  one  who  is 
called  a  manitou.  It  is  said  that  this  was  the  way  he  thereby  reminded 
the  dancers.  Surely  indeed  the  dancers  would  be  reminded  of  those 
things. 

It  is  said  that  those  who  had  done  this  would  always  do  that.  It 
was  always  the  dancers  they  would  talk  to,  how  they  must  indeed 
dance  in  earnest,  how  they  were  not  to  dance  in  an  easy  way  (i.  e., 
not  to  think  it  too  lighth') ;  also  that  the  women  must  think  of  this 
very  seriously  in  their  hearts;  that  they  might  not  think  of  it  as 
naught;  surely  indeed  they  were  to  think  about  the  White  Buffalo. 
It  is  said  that  this  was  what  those  who  danced  with  the  sacred 
bundle  on  their  backs  would  say  to  the  (dancers) . 

^Vnd  when  these  four  songs  were  simg  those  giving  the  gens  festival 
would  pound  their  drum  hard.  Then  they  would  rattle  their  gourds 
hard  indeed. 

Again,  those  that  did  not  weep  sang  loudly.  It  is  said  that  they 
did  this  so  the  manitou  would  hear  them.  Those  singing  these  four 
songs  did  not  sing  them  softly.     Indeed  they  still  do  that  at  present. 


222  ORIGIN    OF    THE    WHITE    BUFFALO  DANCE.  [eth.  ANN.  40. 

Ca''cki  wi'cigina'gawAg  ini'n  a'aiyo'wa'^tcini  nAgA'mSnAn"'". 
NawA''tci'megu'a"'tcimupi  na"ina'i  pya'^tci''sagin°''.  "Kl'wl- 
'ciginagapwA'megu  wi'neno'"tonagwe  wI'nA  ma'netow^*","  ina'pi 
nagA'mutcig''''. 
5  O'ni  ni'mitcigi  kAna''"',  "Ea'ke'tcinimi'pw^'."  I'ni  na"kanig 
a'"ine''tci  ni'mitcig  inu'g''''.  "Pemate'siwe'niku'i  kenAnatu'^tca- 
'ckAinati"sopen°'^'  mA'n  a'cime'kwane'magwani  mane'towAgi 
ninanAga"''.  A'gwi  ne'ci''kA  wi'mi'ci'nAineg  i'cita'a'yagin"''. 
TA'swi'meg  aiyo''i  piti'g  a'A'piyAg''^^'.  I'n  a'cinAtuta'"sAge<*tci 
10wape"ckiku'pi'*tci'nenu'swA  me'to'saneni'wiwen"''." 

Tni^'tca,  "Nimigo',  ke'tcinimigo',"  i'n  a'"ine'*tc'". 

Inu'gi  ni'mitcig  i'niy  a'prtci"sA'sa'"kwawa''tci  poni'A'pi'tci'sA'sa'- 
"kwawAg''''.  Me'ce'megu  ni'mitcigi  pone'gawAg  ayl'kwl'wtl'*tcin°'". 
Na"k^',  me'ce'na'i  kAkAnone'tiwAg'"'. 

15  NeniwAgi'ga'i  nimi'kAma'gawAgi  me'ce'na''".  A'gwi  wI'nA  wa'- 
wu'sa'i  mi'ketl'wikA'nawin  aiyoti'wa'^tcin"''.  Na''kA  ne'niwAg 
a'gwi  wa'wu'sa"  amA"amAnowa''tcimo'wa''tcin°''.  Inu'g  i'n  a'ca'- 
wiwa'^tc'".  A'gwi  mamye''tci  kiwinAto'me''tcini  wi'ni'mitcig^''. 
Me'cemeg5'na'  a'ci'ta'atA  mawini'mlw"^". 

20  PonikiwinAtowawe'niwiwA  wi"nimit*'.  Me'teno"megonu'gi  wl'ni'- 
ganlt  i'kwii'wA  mawi'a'^tci'mo'et'''.  MAmi"ci"Ani  mawi'a''tcimo'- 
'egut^'.  Ini'meg  i'ci'neguf;  a'gwi  ku'tAga'  a<*tcimo'e'gu''tcin''''. 
NiganimAml'ci'Ani'meg  a''tcimo'e'gu''tcin°'".  "WapA'gepi  mamai'- 
yA    kl'mawini'm"'',''    inawe'niwiw""^'.     'Ini'meg  a'ki'cike'ka'netAgi 

25  wi'niga'nega'^tc''. 

I'n  a'ca'wiwa''tc  Inu'gi  wapiku"pi"^tcine'nu'son  ii'mAmato'- 
mawa''tc''.  Inu'gi  me'ce'megu  wrA'pi'tcini'migwan  A'pI'tcinI'miw 
u'wlya'-^'. 

Kiganowi'i'cawiwe'ni      wl'n      Ini'meg      Inimeg5'nin      A'cawai'ye 

SOpya^tci'cawiwa'te'  Ini'megu  m'nan  a'ca'wiwa^'tei  kawA'g''*". 
Agwi'kiigo"  i"cipe'kini'ci'tciga'wa''tcini  kiga'nutcig  Inu'g''''. 

WlnwawA<^tca'nI'mitcigi  po'n  a'cike'nige'  i'ca'wiwAg''''.  Meteno'- 
'megu  ka'tci'gitcigi  mA'kwa^'tcinl'mitcig  Inu'g''''.  KiiwA'gi  nagA'- 
tAgig'''",     6'n     a'cki'gi'Ag    ane'tA     tAga'wi    nagA'tAmog''''.     Ane't 

35agwi'megu  pa'ci  nagAtAmo'wa'^tcin'^''.  Ca'cki'megu  nAno"ckwe 
ke'tcini'miwAg''''.  I'kwawAgi'ga'  ini'meg  ii'ca'wiwa^tc''.  Ne'niwAg 
a'cki'gitcig  a'gwi  mana'wa^'tcini  iiAno'ckwe  ka'tcike'tcini'- 
mitcig''''.  I''kwawAg  a'cki'gi'Agi  kawA'gi  ma'nawAgi  mA'kwa'^tci'- 
megu     nani'mitcig''''.     AwA''si     winwa'w     i''kwawAg     i'citapwa'- 

40"tAmogi  kawA'g''''.    Ne'niwAg  a'cki'gi'Ag  Ane'ki"iwAg'''". 


MICHELSON.]      WHITE    buffalo's    LEFT-HOOF    SACRED    PACK.  223 

When  they  use  those  songs  they  are  only  sung  loudly.  When  the 
time  comes  for  them,  they  wait  to  tell  them  of  it.  The  singers  are 
told:  "You  must  indeed  sing  loud  so  the  manitou  may  hear  you." 

Then  the  dancers  are  also  told,  ''You  must  at  least  dance  hard." 
That  is  what  the  dancers  are  told  now.  "We  are  seeking  for  life 
with  our  feet  for  ourselves  when  we  think  about  the  manitous  in  this 
way.  We  do  wish  in  our  hearts  that  it  be  given  us  alone.  It  is  for 
every  one  of  us  who  is  sitting  down  in  here.  Life  is  what  we  ask  for 
from  the  White  Buffalo." 

That  is  the  reason  why  (the  dancers)  are  told,  "Dance,  dance 
hard." 

To-day  the  dancers  have  ceased  to  be  so  religiously  restricted  as 
those  formerlj"  were  religiously  restricted.  The  dancers  (now)  cease 
to  dance  whenever  they  are  tired.  Again,  they  now  even  talk  to 
each  other. 

The  men,  too,  smoke  while  dancing  just  as  well  (as  at  other  times). 
They  do  not,  however,  use  words  as  in  courting.  Also  the  men  did 
not,  however,  talk  about  carnal  love.  They  do  that  now.  They  do 
not  now  go  around  inviting  them  to  dance.  Indeed  just  anyone  who 
wishes  to  goes  over  to  dance. 

The  one  who  is  to  dance  is  not  now  called  in.  The  one  that  is 
informed  now  is  the  woman  who  is  to  take  the  lead.  She  is  the  one 
whom  the  ceremonial  attendant  goes  to  tell.  He  is  the  onh^  one; 
no  one  else  tells  her  of  it.  The  leading  ceremonial  attendant  is  the 
one  that  informs  her.  "It  is  said  that  to-morrow,  earh^,  you  are  to 
go  and  dance,','  she  is  told.  She  then  knows  that  she  is  to  be  the 
leader  of  the  dance. 

This  is  the  way  they  do  now  when  they  worship  the  White  Buffalo. 
Now  just  anyone  dances  as  long  as  he  wants  to  dance. 

The  performance  of  the  gens  festival,  though,  is  yet  done  in  the 
same  way  it  was  done  long  ago.  Those  giving  the  gens  festival  to-day 
do  not  change  (the  rule)  in  any  way. 

The  dancers  themselves  have  ceased  to  do  as  was  done.  The 
older  ones  are  the  only  ones  who  dance  quietly  now.  They  are  the 
ones  who  still  follow  it,  and  some  young  (people)  still  follow  it  a 
little.  Some  do  not  follow  it  at  all.  They  just  dance  violently 
unknowangly.  The  women  do  that  indeed.  There  are  not  many 
men  who  are  young  and  who  dance  violently  but  imknowingly. 
There  are  yet  many  young  women  who  dance  quietly.  The  women 
yet  believe  in  it  more  than  (men).  There  are  few  young  men 
(who  do). 


224  ORIGIN    OF    THE    WHITE    BUFFALO   DANCE.  [eth.  .'xx.  40. 

Na"k  a'gwi  mamye"tci  nimi't  A'cawai'ye  wl'krcagu''tcimi'ca'- 
te'si''tc'".  Cii'cki'megu  ketiwi'gunAni  wi'nImA''ckA'\va''tc''.  O'ni 
to'ka'nA  ■wi'inA"kAtawa''kunu'^tc'".  Ki'cko'A'ga'i  wrwape'cka'- 
'kunu'^tc''.  Ini'megu  ke'tcime'nwa''".  Wrpe'se'kA'mowa''tci  wiiiA- 
5 ''tca''meg'^"'.  A'gwi  wi'me'tAnA'site'gawa''tc''.  Me'tcno'megu 
Ape'no'Agi  me'tA'nA'sitanimini'mitcig''''.  Ke'tcita'wi  wl'ii  a'g''"''. 
SA"sa''kwawAg''''. 

Ape'no'Ag  a'gwima"  krcigrwa''tcin°''.  Na"k*',  A'^tca''megu 
wapine''kAm6gi    wi'me'to'saneni'wiwa'*tcin°''.    Na'kA''^tc'',    a'Ape'- 

lOno'ig  a'gwi  ka'kA'mi  ke''tcitawi  "i'cita''agin°''.  I'n  Ini'gi  wii'^'tci 
me'ce'meg  i'ca'wiwa'^tci  winwa'w''*',  Ape'ttD'Ag""'',  i'ckwa''sa'Ag'''', 
kwiye''sa'Ag''''.  TcI'gA'ckutawa'nA'c  a"ta"itAne'gawa''tc''.  A'gwi 
tetepega'wa''tcin°''.  Me'teno'megu  ki"ca'cke'si'"iwit  I'nanA  tetc'- 
pegat     a''nlrai'^tc''.     Na'kA"'tci     krci'u'ckinawa''iwitA     me''teno"i 

15  tete'pegat  a''nimi''tc''. 

Negutipi'megu  mAmi"ci'An  Ape'no'Ag  a'A'kawapAiQe'gowa''tc 
a'ni'iniwa''tci  wi'pwawi'A''ckutagi"i'cisa"e'tiwa'^tc''.  Na'kjV  wl- 
'pwawimlga'tiwa''tci  wata''sawAn°'';  na"kA'''tci  wI'pwawi'A'sami- 
wawAne'cka''iwa''tc''.     Ayanlwe'megu      "a'ta"itAne'gawa''tc''.     O'n 

20inug  Apeno''a'Agi  tetepegawAgi'raegu  a'nl'miwa''tc''.  A'gw  ai'y 
a'ci'genig  a'cawi'wix''tcin  Ape'no'Ag''''.  Na''k  a'gw  a'ni'miwa'^tci 
inAmi"ci'An  A'kawapAmego'wa'^tcin"''.  WinwawA'niegu  wiiwana- 
neti"sowAg  Ape'no'Ag  a'ni'miwa''tc''. 

SA"sa''kwawAg   Ape'no'a'i    piti'ge    wi'tA'cimIga'tIni''tc    a'm'niini- 

25 ''tc''.  Ini''tca"ipi  wa''*tc  A'kawapAmawenI'wiwa''tci  wi'migati'e'- 
tlwii'^tc'".  Piti'ge  tA'cimiga'tiwate  kiigo'me'gup  i'"^cawi'sA  ka'tci- 
'cigi't*',  '6'  me'eega"  utogima'mwawAni  kegeni'megu  nep6''ini's^^'. 
Kago"meg  i'ci'geni's*". 

I'nipi  wa'''tc  A'kawa'pAme^'tc  Ape'no'Ag''''.    Ca'ckima'meg  a'pi- 

30 'tcinl'miwa'^tci  ne'ki  peini"A'kawapAme'gowa''tci  nlga'nimAmi'- 
'ci'An"'';  a'gwi  kutAga"'';  miimye'tci'megu  nIga'nimAmi"cI'An 
a"tA'ci"A'kawapAniego'wa''tcin"''. 

Inipina''kan  a'ca'wiwa''tc  A''cawai'''''.  Inu'g  Ape'no'Agi  nimi'- 
wa'^tcini  tetepegawAgi'meg'"''. 

35  Na'kA'''tc  A'peno'  a'gwi  na'ine'ciwrse'ni''tcini  nimi't*^".  Ugya'ni 
wi'tamat  I'nA  nimi'tA  wi'senitA'ga'''.  Me'cemego'na'i  tclnawiima'- 
wa'^tcin  a'wita'inawa''tc  i'n  a'ni'niiwa''tc''.  Na''winwaw  a'wl'pu'- 
niawa''tc'".  Inugi  wi'nA  me'cena''inegu  nane'ci'"kA  mawini'miwAg 
Ape'no'Ag''''. 

40  Na'kA"'tci  nane'ci'kA'megu  wl'se'niwAg  inug  Ape'no'Agi  nl'- 
mitcig''''.  WinwawAgii''  ayl'gi  nagAtawane'megogi  mane'towAni 
nimi'ni'^tci"  a'kawapA'ma''tcin"''.  Ini'meg  a'cina''wInwawAnene- 
'kaneme'gowa'^tc  a'ni'miwa^tci  mi"cameg  api'ni'^tci"''.  Cewa'nA 
winwa'w     Ape'no'Ag     a'mml"iwa''tci     ka'ka'ke'sowA'gii)'".       "A'a- 

45  'ckuta'winig  i'nip  a'ka'ka'ke'"sowa''tc''. 


MICIIELSON.]      WHITE    buffalo's   LEFT-HOOF    SACRED    PACK.  225 

Also,  the  ones  who  danced  long  ago  did  not  have  to  bo  gorgeously 
dressed.  He  only  had  to  wear  an  eagle  feather  in  his  hair.  Then 
the  To'kan"'^"  was  to  pamt  his  body  black.  The  Krcko*'^"  was  to 
paint  his  body  white.  Indeed  that  was  entirely  sufRcient.  They 
indeed  had,  to  wear  moccasins,  though.  They  could  not  dance  bare- 
footed. The  children  were  the  only  ones  who  always  danced  bare- 
footed.    The  older  ones  did  not.     Their  religion  restricted  them. 

The  children  are  not  grown  yet.  Again,  they  just  have  commenced 
the  chase  so  they  may  live.  Again,  when  in  childhood  thoughts  are 
not  direct  like  those  of  the  older  ones.  That  is  the  reason  why  these 
children,  girls  and  boys,  do  as  they  wish  to  do.  Yet  they  had  to 
dance  near  the  fire.  They  did  not  dance  in  a  circle.  The  only  one 
who  danced  around  in  a  circle  when  she  danced  was  she  who  had 
passed  mto  young  maidenlaood.  Also  only  the  one  who  had  become 
a  young  man  was  the  one  who  danced  around  in  the  circle  when  he 
danced. 

It  is  said  that  the  children  were  watched  by  one  ceremonial  attend- 
ant as  they  danced  so  that  they  might  not  push  each  other  in  the 
fire.  Also  that  they  might  not  fight  a  brave;  also  that  they  might 
not  get  too  mischievous.  They  always  danced  in  one  certain  place. 
Now  the  little  children  dance  around  in  the  circle  when  they  dance. 
The  children  have  ceased  to  do  the  things  they  used  to  do.  Also 
they  are  not  watched  by  the  ceremonial  attendant  while  dancing. 
The  children  themselves  do  as  they  please  when  they  dance. 

Religion  demanded  that  the  children  should  not  fight  inside  while 
dancing.  That  is  the  reason,  it  is  said,  that  they  were  guarded 
against  fighting.  If  they  fought  inside,  it  is  said  that  something 
would  happen  to  a  prominent  member,  or  it  might  be  that  their 
chief  would  indeed  die  c[uickly.     Something  indeed  would  happen. 

That,  it  is  said,  was  why  the  children  were  watched.  It  was  only 
while  they  danced  that  they  were  watched  by  the  leading  ceremonial 
attendant;  it  was  by  no  others;  it  was  certainly  the  leading  cere- 
monial attendant  who  watched  them. 

It  is  said  that  was  another  thing  they  did  long  ago.  Now  when  the 
children  dance,  they  indeed  dance  around  in  the  circle. 

Again,  the  child  who  danced  did  not  eat  alone.  The  one  who 
danced  or  ate  was  the  one  who  M'ent  along  with  its  mother.  If  they 
went  along  with  any  relative,  they  then  danced  just  as  well.  They 
too  ate  with  them.  Now  the  children  just  go  in  to  dance  each  by 
themselves. 

Again,  the  children  who  dance  now,  eat  by  themselves.  They  too 
are  watched  by  the  manitou  who  watches  over  the  dancers.  They 
too  are  thought  of  in  the  same  way  when  they  dance  by  those  who 
are  in  that  sacred  pack.  Still,  it  is  said  that  the  children  get  scorched 
while  they  are  dancing.  It  is  said  that  they  get  scorched  as  there  is 
a  fire. 


226  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  inn.  40. 

AwA'sipi'  wInwawA"  sAnAgi'"towAg  a'ni'miwa'^tc''.  I'nipi  wa''*tci 
kekegeniketcketeminawe''si\va''tci  ki'cigl'wa''tcin''''.  Pyii'^tcini- 
minl'mitcig  a'Apeno''iwa''tc  Inigl'nigi  kagenimyji'cinawa'"atcigi 
ma'netowa'i  ki"ci'awA'si'ma"i'inegino'wa''tcin"''.  Agwiga''i  me'- 
S'teno"  i'na'  api'ni'^tci'i  mi'Vamegi  me'cemego'na'i  ma'netowa"''. 
I'ni  wa'<'tc  ane'tA  no'mAgilwe  mA'kAta'wiwa'^tc''. 

"O'  na'kA''^tc'',  i'nipi  vv'a'''tci  kAkanwa'"cime'to"saneni'wiwa"^tc''; 
a'Apeno'iwa''tci'megu    ■u'''tcipya''tci    mA'kwa'''tc    a'nanl'miwa'^tc''. 

Pa'ci'megu  'a"ke'"kyawa''tci  mA'kwa'''tc  a"nani'miwa<*tc'".     'O'n 
10a''mlne''tci    wawene'tenigi    me'to'saneni'wiwen"''.      Na'"k    A'ci'e'- 
mete      me'to'sanenl'wiwa'i      wi'me'to'saneniwa'^tci'mcg''"'.         Me- 
'cemego'na'i   me'to'sane'niwA    wa"*tci   mA'kwa'^tci    nimini'mi'^tc''. 
I'n  a'lcwi"*tci  wii'^'tci  pAgi''cimugi  wa'*tcike"siyag  u'^'tcipya'^tci 
mlnawane'tagwA'ki  wape"ckiku'pi''tci'nenu'sw  unemA'^'tcineg  u'^tci- 
ISka'te  mrca'm"'''. 
I'n  a'k\vi"^tc''. 


MICHELSON.]      WHITE    buffalo's   LEFT-HOOF    SACRED   PACK.  227 

It  is  said  that  they  have  a  harder  time  while  they  dance.  That  is 
the  reason,  it  is  said,  why  they  each  are  blessed  quickly  after  they 
have  grown  up.  Those  that  began  to  dance  from  their  childhood  up 
are  the  ones  who  quickly  make  the  manitous  sorrowful  after  they 
have  grown  up  bigger.  It  is  not  only  the  ones  who  are  in  that 
sacred  pack,  it  is  any  of  the  manitous.  That  is  why  some  fast  for 
a  short  tune. 

Then  again,  that  is  the  reason,  it  is  said,  why  they  live  very  long; 
because  they  danced  from  their  childhood  up  in  an  earnest  and  quiet 
way. 

Even  when  they  were  old  they  still  danced  quietly  and  earnestly. 
They  were  then  given  life  that  was  beautiful.  Indeed  when  they 
again  make  the  people,  they  too  will  live.  That  is  w|iy  just  any  of 
the  people  go  and  dance  along  quietly. 

This  is  the  end  of  this,  which  is  supposed  to  be  from  the  North- 
west, the  White  Buffalo's  Left-hoof  Sacred  Pack. 

This  is  the  end. 


WlPIPAPI'SIGA'CA'WIMI'CA'M"''. 

WiitapA'gi  wif'tcike'siya'g  u^'tci'nawe  wapiku'pi'^tci'nenu'swA  "uni- 
ganine'ka'gAneg  iinemA'''tcineg  u'^tci'naw'"'".  Ml'ca'mi  wapipapl'- 
'slgA'cawi  'i'cite"kataw'"'".     Ma'ii  a'ciwa'pikegi  mA'ni  nii'ca'm™''. 

Mo'cAgi'megu  neni'w  'o'ni  kii/'tcigit  i'kwa'wA,   poni'megumya'- 

Snotat*';     o'n     i''ckwa'sa"A     pwawiwapimj'a'notaf^';      kwiye'sa"^', 

niA'n  a'kawtxpA'megwit*'.     Me't6''^tci  me'ce'meg''"'.     Na'i'kT'cima- 

mya'notat  a'gw  i'ni  nene'kaneme'gwi''tcini  niA'ni  mamatotAmo'- 

we''tcini  wape'ckiku'pi'^tcinenu'swimi'ca'm™''. 

I'ni   na'ina'i  neni'wA   p\vawi'megukago''i'i'ci\vawawAne'cka"i'ta- 

10'a''tc''.      MA.'kwa'^tci'megu    wi'i'ci'ta'a''tc"".      Wi'pwawiga'i'i"kwa- 

WAniini'ketIwa'nema''tc'".  Wi'pwawimi'keti'wi'ApAna'nema'^tc''. 

Wi'nA      na"kA      neni'wA      wi'pwawi'megukago''i'i'cinene"kima'^tc 

i'"kwawAn    a'pI"tcikiga'nowe^tc''.      Na''kA    nowi'te   nawa'te   mo'- 

'tci      ini'ke'ma''tcin°'',      wrpwawi'megunaWA''tcikAkAnone'ti"a''tc''. 

ISCii'cki'megu     wl'"nawa''tc     i"kwawAn''''.       A'ci'megumenwi'genigi 

wrina'nema''tci'      ca"ck     i"kwawa"      a'pi"tcikiga'nowe''tc''.        O'n 

a'ciwawAne'cka'i'genig    ina'nemate    nAnawi'megu    wl'inaneta'gu'si- 

''tci  ma'aetonag"^'". 

Wi"wlga'si'^tci''tca''megu  wi'n  u'wiyawi  wi'A'kawa'pAtAgi  me'to'- 

20  ''tci  neni'w'"*'.     MA'kwa^'tci'megu  M'i'i"cawi'^tc''. 

I'kwawAni'ga'i  kAno'negute  niA"kwa''tci'megu  wi'kA'nona'^tc''. 

Na"kA  pitige'megu  wi'Api"Api'^tci  ne'ki'megu  pemikiga'nowe''tc''. 

I'ni  wi'nani  mi'ca'm  a'ci'A'kawapA'mcgwi'^tci  neni'wA  wi'pwawita- 

'itAna"'tcima'*tc    i'"kwawAni    neni'w'^*';     mo'tci'kago'i     wI'i'cikA'- 

25gatwa''tci      neni'w      agwi'megu      kAna'g'"'''^'.        MA'kwa'^tci'megu 

piti'ge  wi"Api"Api^tc'". 

Na'kA"'tci  wfpwawi'megu"A'samiwIgawi'nowi''tc'".     Wl'pwawiwl- 
gawi'gapi^'tc'',    mo'tci'megu    mA'sani'gapif'.      Ini'megu    wi'inA'i'- 
nApi'^tci     ki'ki'ki'meg''"'.       Kago"na'k     i"ci'A"ckApite     wi'pwawi'- 
SOmegu'ce'gi'cig''''.     Ini'megu  ki'kl'ki  wi'inA'i'nApi'^tc'". 

Wri'ci'ta'a^'tci  neni'w  a'cime'kwina'wame^tc'",  niA'nip  a'"ine''tc'": 

"Na'i',  neme'come'seti'g''''',  ina'nemagwe  mene'tA'megu  katemi'- 
nawag''"'^',     I'ni    na''nin     inu'g    inanetA'mawigu     neme'to'siinenl'- 
wiwen°''.       I'cita'a'tAmugu     ki'yawaw^''/'     ina'pip     a'a'^tcimo'e'- 
35gowa'^tci  klgano'ni'^tci"''. 
228 


THE   WHITE   TINY-HOOF  SACRED   PACK. 

(It  is  meant)  to  be  for  the  left  front  hoof  of  the  Wliite  Buffalo,  on 
the  east  and  north  of  hun.  It  is  called  the  Wliite  Tiny-Hoof  Sacred 
Pack.     This  is  the  origin  of  this  sacred  pack. 

Only  a  man  and  a  woman  who  is  well  on  in  years,  one  who  has 
indeed  ceased  to  menstruate;  also  a  girl  who  has  not  yet  begun  to 
menstruate;  and  a  boy,  is  the  one  watched  by  this  (sacred  pack). 
Indeed  simply  anyone.  One  who  has  started  to  menstruate  regularly 
is  not  tliought  of  when  this  White  Buffalo's  sacred  pack  is  being 
worsliipped. 

At  that  time  a  man  must  not  think  of  anything  wicked  in  his  heart. 
He  must  only  think  rightl}"  in  his  heart.  He  must  not  think  of  court- 
ship toward  women.  He  must  not  laugh  at  them  in  a  courting  way. 
That  man  too  must  not  mention  a  woman  in  any  way  during  the  gens 
festival.  Also  if  he  goes  out  and  sees  one,  even  the  one  he  courts, 
he  must  not  wait  to  talk  to  her.  AU  he  could  do  was  to  have  seen 
the  woman.  He  must  think  of  women  only  in  a  way  that  is  proper 
during  the  gens  festival.  And  if  he  were  to  think  of  them  wickedly 
he  would  be  considered  as  naught  among  the  manitou. 

Indeed  the  man  must  be  very  careful  to  look  after  his  life,  as  it 
seems.     Indeed  lie  must  act  in  a  quiet  way. 

When  a  woman  speaks  to  him,  he  must  speak  to  her  quietly. 

Also  he  should  keep  sitting  inside  as  long  as  there  was  a  gens  festival. 

That  sacred  pack  looks  after  a  man  in  that  way  so  that  the  man  will 
not  talk  about  a  woman  there;  even  it  is  not  allowed  for  the  man  to 
joke  in  any  way.     He  must  sit  ciuietly  inside,  the  entire  time. 

Again,  he  must  not  go  out  too  soon.  He  may  not  move  his  feet, 
even  if  his  feet  have  gone  to  sleep.  Indeed  he  must  sit  that  way 
nevertheless.  Again,  should  he  in  any  way  get  tired  sitting,  he  may 
not  lie  down.     Indeed  he  must  sit  that  way  nevertheless. 

It  is  said  this  was  what  the  man  was  told  when  he  was  reminded 
of  what  to  think  in  his  heart : 

"Now  my  grandfathers,  whatever  you  may  have  thought  of  the 
one  you  have  first  blessed,  you  must  now  think  that  of  my  own  life 
also.  Think  that  in  your  hearts  about  your  lives,"  it  is  said  they  were 
told  by  the  ones  who  gave  the  gens  festival. 

229 


230  ORIGIN    OF    THE    WHITE    BUFFALO  DANCE.  [eth,  a.:n-.  40. 

U'ckinawa"Api  ki'ganut'''.  Ina'nanA  mA'n  a'cikAno'natA  ne'ni- 
'wa'"'.  I'nip  a'i'ne'^tcini  ne'niwAg  a'tcaginAgApe'kwa''sawa'^tc''. 
MA'lvwa'^tcime'gup  a'pe"se"cawa^tc''. 

Na'kA'''tc  agwi'lcAnagwA  ■wi'a''tci'piwa''tc''.    Pe'ki'megu  wi'tcitA'- 
5piwa'*tc''. 

Me'ten6''megu  ke'te'nA  kAtawi'sagi'^^tciwat"',  I'ni  wi'no'wiwa''tc''. 

Ini'n  a'ciwapi'A'kawapAme'gwiwa''tci  wapipiipI''sigA'cawimi'ca'mi 
mo'cAgi'megu  ne'niwAg''''.  Ponimyanotatci'gima'i  nenlgi'raegu 
'iniinetagu'siwAg''''.        Ca'cki'megu     wi'a''penawike"tcimAmatomo- 

10  wita''awa'*tc  i'nip  ananetagu"siwa''tci  ne'niwAg''''.  A'peuega'- 
megu  'inane'megogi  mane'towAn°'',  i'cike'kanetAmo'gip''. 

I'nina'    u'wIya'A    na"tA'senw   a'"nowi''tc'',  Ini'megu  mo"tc  uwi- 
■^tcineno'tawa"  a'kl"cimlnawane'megu''tc'". 
U'wiya'A     na"k*",     a'pl'tci'ce'gi'cig'"',     mAmI'"ci'An     a'mawi'a- 

15 '*tcimo''egu''tc''.  "Napiwi'n"^',  na'gwaijAn"*'",  a'uwi'giyAni  pe"ki" 
cegi"cegi'ci''kAp'^".  Awi't  u'wIya'A  kag6''meg  i'ttene's"^'.  Iniigi 
■wi'nA  mA'n  aiy5"i  keni'cke'cka'wawAgi  mane'towAni  nane'kane'- 
matcig'''',''  a"ine'^tc''.  Mo'tci'meg  u'wIya'A  ku'setagA'niwit  Inimc'- 
gup   a'migu'^tci  mAmi''crAn''''.    Iniga'ipi'meg   ami''ta'i   nagwa'^^tci 

20ke'tcnA'meg''"'.  InA'gii'  Api"Apite  pwawinagwa't"',  awi'tApi 
nAna"c  A'cA'mena''^'.  Ne'ki'megu  pemiklga'nowe''tc  awi'tA  wl'- 
'seni's*'.  'O'  nagwategii"ipi  na"ina'i  mAmI''cra'i  wi'ku'wanit''', 
Inami''ta'i  ■H'i''kume''tc''.  Cewa'nA  krci'ineguwl"senit®',  Inami'- 
'ta'i  peini'nowI''tci   nag%\'a"^tc''.    Awi'tA  Ina''i  wI'Api"Api^tc  i'ci'- 

25  ta'a's'*^'.     I'ni  na"kan  a'to'tawu'^tc''. 

O'ni  pwawi'megunAna'i'cegi'ci'g  I'nanan  i'ni  ml'ca'mi  wawinwa'- 
neg^vit'^',  na"k  a'mA'sani'gapi^tci  pwawi'megumii'tApit  ini'meg  ii'ci- 
WAwInwa'negwa''tc''.  Na'kA"'tci  pwiiwi'mcgukag6''i'i'ciwawAne- 
"cka'"i'ci'ta'at-*',  ini'megu  'iiyl'g''''.  'O'n  i"kwawAn  a"nowI'^tci 
30nawa't*',  pwawikA'cki  kag6''i  'a"igu''tci  pi'ne'ci  pwawi'^tca"kA- 
'ckikago"i'i'cinawa"egut-^',  I'nA  na"kA  wanwinwa'negwit  i'ni 
mi'ca'm"''.  O'ni  a'pA'klgwA'titnigi  wanAto'kA'megu  'api"ApitA 
pwawimAtAgo'kwapit'^',  I'nA  na'"lc*'.  Ini'^tca"  u'wiya'  a'tcagi'Ini'- 
'cawi'^tc  I'nananA  nenl'w""^'. 

35  Ke'tenA'megu  mA'kwa'''tc  a'me'to'sane'niwi'^tc'',  mA'kwa'^'tci 
no'tAgA  kl'ganon"''. 

Me'cega'mego'na'  a'tA"cigwan  ina''i  piti'g  a'tA'ciklga'nowe^tci 
nenl'w'^'^',  Ini'megu  wI'pwawiwawAnane'megwi'^tci  manetowi'i'cita'- 
'agAn°''.    Wi'nA  wai)e'ckiku'pi''tci'nenu'sw  a'A'kawapAta''iwa''tc''. 


MICHELSON.]  WHITE    TINY-HOOF    SACRED   PACK.  231 

It  was  said  a  young  man  was  giving  that  gens  festival.  It  was  he 
who  spoke  to  the  men  in  that  way.  Whenever  the  men  were  spoken 
to  in  this  Avay,  it  is  said,  they  would  all  bow  their  heads  down.  It  is 
said  they  listened  with  attention. 

Also  it  was  not  allowed  that  they  lean  against  something  as  they 
sat.     Indeed  they  were  to  sit  upright. 

They  might  go  outside  only  when  they  were  on  the  point  of 
tirinating. 

That  is  the  way  this  White  Tiny-hoof  vSacred  Pack  watches  over 
the  men  only.  Those  (women)  who  have  ceased  to  menstruate  are 
considered  as  men.  It  is  said  the  men  alike  are  only  expected  to  be 
earnest  in  their  hearts  about  worshipping.  It  is  said  that  they  knew 
that  the  manitou  thought  of  them  all  alike. 

At  that  time  if  some  one  goes  out  several  times,  even  his  fellow- 
Indians  would  take  notice  of  him. 

Again,  while  some  one  would  lie  down  a  ceremonial  attendant 
would  go  over  and  tell  him  of  it.  "Well,  if  you  depart,  you  then 
might  lay  around  in  your  home.  There  would  be  no  one  to  say 
anything  to  you.  As  it  is  now,  in  here  you  are  in  the  way  of  those 
who  are  worshipping  the  manitou,"  he  would  be  told.  Even  though 
if  anyone  was  feared,  he  would  be  told  the  same  thing  by  the  cere- 
monial attendant.  It  is  said  that  he  would  then  truly  have  to 
leave.  If  he  kept  sitting  there  and  did  not  leave  it  is  said  that  he 
would  never  be  fed.  As  long  as  the  gens  festival  was  going  on  he 
would  not  eat.  And  if  he  left,  it  is  said,  he  would  be  invited  when- 
ever the  attendants  would  go  out  to  invite.  Still,  after  he  had  eaten, 
he  woidd  have  to  go  out  and  leave.  He  would  not  tliink  in  his  heart 
of  keeping  on  sitting  there.     That  is  what  they  did  to  them  too. 

And  then  the  one  who  did  not  lie  down  is  the  one  who  is  complimented 
by  that  sacred  pack,  also  the  one  who  does  not  stir  from  liis  seat 
when  his  legs  go  to  sleep  is  given  a  compliment  by  it  in  the  same 
way.  Also  with  regard  to  the  one  who  never  thinks  wickedness  in 
his  heart  of  anytliing,  it  is  just  the  same.  And  the  one  who  sees  a 
woman  when  he  goes  out,  whom  the  woman  can  not  stir  when  she 
tempts  liim  with  her  speech,  he  also  is  the  one  who  is  complimented 
by  that  sacred  pack.  And  the  one  who  sits  unmoved  in  a  smoky 
place,  who  never  covers  his  face  is  another  one.  When  anyone  does 
all  these  things  he  is  the  same. 

One  who  indulges  in  the  festivals  of  gentes  in  a  quiet  and  earnest 
way,  truly  his  life  is  right. 

Indeed  no  matter  how  many  men  there  are  inside  in  the  gens 
festival,  they  \vill  not  be  unknown  to  the  manitou's  thought.  They 
are  put  there  by  the  White  Buffalo  to  be  watched  over. 


232  OEIGIN    OF    THE    WHITE    BUFFALO  DANCE.  [eth.  axn.  40. 

Ne'niwa'i  tcitApi'm<*tci"i  wi'nagAtawane'meme''tc'';  wi'pwawi'u'- 
wiya"AWA'nLma''tci  Ke'cema'netowAn"'',  i'nip  wa"*tc  I'n  i'ci'- 
'tciga'^tci  wape'ckiku'pi''tci'nenu's''*'.  Wi'wi'cigi'*tca"megu'u'A- 
"kawapA'meme''tci  ne'niwa''',  kwlye"sa"a"'',  u'ckina'wa'a'i  wi'i'ci- 
5 'i'cita'atAini'nigwani  pemate'"siwen°'';  nigani'ga'i  wi'i'cinene- 
"kaneti'so'nigwan"'".  Ini'ni  wa"*tc  i'ci''tciga'^tc''.  Cewa'iiA  wi'wi- 
'cigi'megu'A'kawapA'meme'^tci  me'to'sane'niwa'";  I'ni  wi'iiA  wa'- 
■^tci  nAna'"A't6''tc  u'wiyaw'"'',  na"kani  wapipapi'si'gA'cawiml- 
'ca'm"°''. 

10  Uwiwa'A'  na'kA<^tc'',  "NinA'mAtA  "a'g"''^'',''  ina'netAg  u'wiyawi 
me'cena''megu  ki'ki'kina'wa'tow™'^'.  Cewa'nApi  pe'ki'megu  mamA- 
"ka''tci'megu  me'to'^'tci  nc'ciwAna"'tci'tow  u'wiyaw''''.  Pe'kime'- 
gupi  nia'netonag  agwi'  kago'anctagii''si''tcin°''.  A'ci'megune'ciwA- 
na"'tcanig     I'n     anane'mcgu''tci     ma'netowa'''.     Mamye'tci'megu 

15wI'nA  me'to'''tc  u'wiyawi  no'to'w"*'.  InAga'i'nanA  kl'giinoni 
pwawi'mcgukag5''i'i'cikekye'tenama'netAg'^',  wt\piku'pi''tcinenu- 
'swimAnia'tom6n°''. 

Uwiya'A'  na'kA'''tc'',  ta'pwa'tAgA  ke'tenA'megu  a'A'pi'tci- 
menwi'ciwa'pe'si'^tc''.      A'pwawi'megiikago''i'i"cina'a'kwA'mAtAg''''. 

20  A'penawe'meg  a"ki"cagu''tciwawene'tenig  upemate"siwen''''.  Na'- 
"k*',  ma'netowa"!  kateminaga'ni''tci'  a'ki'cagu''tci'megumenwapA'- 
megu^'tc''.  Me'to'^tci'meg  a'pi'ne'si'^tci  mane'tonag''''.  Pc'kigji'- 
'in  anotatiinigi'megu  anemi"cawit'^".  A"cike'kanetA'mini''tci  mene'- 
'tA     katcminawe'si'ni''tcin     i'n  anemi''cawit'*'.     Ini<*tca'"  I'mlnanA 

25na''Ini  anane'megutA  ma'netowa"''. 

Agwiga"  ma'mA"ka'^tci  wapiku"pi"'tcmenu'swiml"cameg  api'ni- 
•^tci"!  ma'netowa"i  wi'inane'megu''tc'".  Me'cemego'na"!  ma'netow 
anaweniwi'ni''tcin°'";  Ke'cemane'towAni  tA'"sw  a"n6''kani'^tci 
ma'netowa"'",     I'n     a'ciplnane'megu''tci     wi"ci'gApit     a"prtciklga'- 

30nowe''tc'".  SAnAganemawA'gipi  wI'dgApi'm^'tci'''.  AuetAga'"ipi 
nomAgawe'meg  a'tcItA'piwa'^tc  o'n  a'no'wiwa''tc'". 

I'na'  wI'nApi  piti'ge  a'gwi  kAna'gw  u'wIya"A  wi"kiwiwIga'wApi- 
''tc'".  A"kiwiga'"ipiwiga'wApi''tc'",  kAbotwe'megu  mAmI''cI'Ani, 
"Nrka'n""",   kwaiyA"kwi'megu   pe'noyAn'"'".    "Iya''i  mame'ci'megu 

35  kiwi'ina'inA'pi'kAp'*".  AiyS'wI'nAmA'nima'netowA  tA"cinene'kaneta'- 
gu"siw'"^".  A'gwi  kAnagwA'megu  wrtA"ciwapAwapAnatA'piyAg''''®'. 
Iya"tca  a"uwI'giyAn  awitA'meg  u'wIya"A  kago"  i'nene"s'^'. 
Me"cena'ka'"mo'tci  nepAne'pa'kAp*".  Aiyo'wI'nA  wl"nene"kane- 
mAgwe'meg  i"'cigenwi  wi'nA  ma'netow^*'.    Ini'^tcawa'^'tci  wl'cigi- 

40tcitA'piyag'''"^".  "Ini^'tea"  ki"i"caw'"".  Ki'na'g''''*"."  I'nip  anawe'- 
niwi'^tc  u'wlyit"  A"samitA"se'nw  a'wIga'wApi'^tc'".  I'nip  a''penu- 
''tc'".  Cewa'n  a'wi'kumaweniwi''tci'megu  na'"ina"i  wrseni'ni"*tcini 
me"  to"  sane  'niwa' ' " . 


MiCHELSON.]  WHITE   TINY-HOOF   SACRED   PACK.  233 

That  the  men  sitting  there  should  be  considered;  and  that  some 
one  may  not  fool  the  Gentle  Manitou,  it  is  said,  was  why  the  White 
Buffalo  makes  such  rules.  Indeed  then  the  men,  boys,  and  young 
men  must  be  watched  over  carefully  (to  see)  in  what  way  they  will 
think  about  life;  and  whether  they  thought  about  their  futm-e  lives. 
That  is  why  he  has  those  rules.  Still,  the  people  are  to  be  watched 
over  carefulh^;  that  is  why  he  has  put  himself  Qiis  spirit)  there,  and 
also  that  White  Tiny-hoof  Sacred  Pack. 

Again,  if  some  one  tliinks  of  himself,  "Not  I,"  it  is  likely  that  he 
is  acting  contrary  to  its  (desires).  But  it  is  said,  though,  that  he 
will  eventually  ruin  his  life  indeed,  as  it  seems.  It  is  said  that 
among  the  manitous  he  is  considered  nothing.  In  the  way  which  is 
ruin,  that  is  what  the  manitous  think  of  him.  It  seems  that  he 
eventually  kills  liis  life.  He  is  that  one  who  does  not  tliink  anything 
is  true  in  the  gens  festival,  the  worship  .of  the  Wliite  Buffalo. 

When,  moreover,  some  one  does  believe  in  it,  his  life  surely  is 
always  all  right.  He  does  not  get  sick  in  any  way.  Indeed  his  life 
is  always  beautiful.  Again,  the  manitous  who  bless  liim  look  upon 
him  with  extreme  satisfaction.  It  seems  as  though  he  is  clean 
among  the  manitous.  He  is  the  one  who  continues  to  do  those 
tilings  that  have  been  told.  He  is  one  who  continues  to  do  tilings 
like  the  one  who  fu-st  knew  it  and  who  was  blessed  with  it.  He  is 
that  one  who  is  thought  about  that  way  by  the  manitous. 

It  is  not  only  the  manitous  in  that  White  Buffalo  sacred  pack  who 
will  tliink  of  liim  in  that  way.  It  is  any  of  those  who  is  called  a 
manitou;  as  many  manitous  as  are  appointed  by  the  Gentle  Manitou, 
tliink  him  clean  when  he  thus  sits  firmly  during  the  gens  festival. 
It  is  said  they  consider  those  who  sit  firmly  tough.  Some,  it  is  said, 
sat  down  a  little  while  and  then  went  out. 

Inside,  it  is  said,  it  is  not  allowed  for  any  one  inside  to  sit,  lean, 
and  move  around.  It  is  said  when  some  one  did  go  about,  sit  and 
lean,  suddenly  a  ceremonial  attendant,  "My  friend,  you  had  better 
go  home.  Over  there  you  might  sit  any  way.  Here  the  manitou 
is  now  being  thought  of.  Indeed  it  is  impossible  for  us  to  sit  the 
way  we  please  in  here.  Yonder  where  you  live  no  one  would  say 
anything  to  you.  You  could  even  sleep  over  there.  In  here  it  is 
fixed  so  that  we  are  to  think  about  the  manitou.  That  is  why  you 
(pi.)  are  to  sit  firmly.  You  must  indeed  do  that.  You  must  go." 
It  is  said  that  was  the  way  one  was  told  when  he  sat  leaning  too 
many  times.  It  is  said  that  he  would  then  go  home.  Still,  he 
was  indeed  invited  when  the  people  ate. 
3509°— 25 1 IC 


234  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  anx.  40. 

Kl'ciwi"seiii'ni"*tcini  i'liA  nenl'wA  wata'pAnig  u'''tci'ckwat  a'u- 
''tcipemi'nowI''tc''.  Cewa'n  a'wa'gomu''tc''.  MAniga''ip  a'i'''tci 
tci'gi'ckwate  krcinemA''su'^tcin°'' :  '0'  tcaganago'niAgig'''',  wa- 
pipapi'sI'gA'cawimi'ca'm™'',  nenu'so'gi  tcaganago'mAgig'"',''  a'i''*tc 
Si'niyA  pwawimA"kwa<'tci'Api"Apit'^'.  I'nip  a'nayapimA'kwata- 
neta'gu'si^'tc  i'n  a'i'ciwa'gomu'^tc''. 

AnetAga'"ip  a'gwi  kA'ckiwagom6'wa''tcin  a'ma'nani^tci  me'to- 
'sane'niwa'''.  Ini'gip*',  ""Wii'na'i  \vawAiae'cka''iwiwA'meg'"'V' 
a'inaweni'wiwa''tci  pwawikA'ckiwago'mii'^tcig'''". 

10  Mo'cAgi'megu  nenl'wA  tci'tApit  i'n  a'cinagAtawane'megwi'^tc''; 
tA''swi  piti'g  I'na'  a''Api^tc  a'tA'cikiga'nowe'^tc'".  Wi'co'ckA'co- 
"cka'kwApi''tciga''ineg''"'.  I'n  ananeta'gu'si^'tci  neni'w^*'.  A'a- 
"cki'megupl'tiga'^tc  a'iiAna"Api''tc'",  'anApi"'tci'*tca"meg''"',  ini'- 
megu   wI'inA'i'nApi'^tc'.      I'n   a'ciwi'ci'gi''tcip    ane'tA   witapi'megu- 

15"I'ni'inA"i'nApi''tci  ne''ki  pemikiga'nowe''tc''. 

Ca'ckima'"  api'Apit'^',  nimi'tA  wi'nAp  a'g'''''".  InAga'i'nanA  ma- 
ma'witA''kri'cigA'  sagi'''tc''.  Cewa'n  a'tA'swi'megunImiwA"Am5'wc- 
''tcin"'",  wi'"nlmi''tc'".  Cewa'n  iiylgi'meg  a'nagAtawane'megAvi''tci 
mi"camAn''''. 

20  Ca"ck  api'"ApitA  me'to'^tciine'gupi  mA'kAta'wiw'^'^'.  Agwiga''ipi" 
segi"kAtAnii  na'i  ne'ka'niki'ce'gw  i'n  ina'  inApi'wa''tcin''''.  No- 
tAme'gup  aiyi"kwiwAg'''".  Ane'tA  wawananetAmogigii"  winA'^tca- 
'ipi'megu  na''ina'i  wi'wi'se'niwa'^tc''.  Na'kA'''tc'',  wimi'^'tciwa^tc 
ii' wawaniinet Amowa '' tci 'megu  wi'mi' ''tciwa '^tc' ' . 

25  O'ni  ki'ci'ini'cikunA'gwitcigi  nie"t6''^tci"  ca'cki'megu  mA"kwa"'tc 
a"Api'A'piwa''tc'".  A'gwi  mamye'"tci  wi'co'ckA'co'cka'kwA'piwa- 
''tc''.  Ca'cki'meg  ilnA'inA'piwa'^tc'',  wi"i'ciniA'kwa''tcitcitA'piwa- 
"*tc'".  I'ni  winApi'meg  a"ca'wiwa"^tc''.  WawananetAmogime'gupi 
na''ina'i  wi'wi'se'niwa''tc''. 

30  Na''k^vpi  wawi'witcig  uwi'wawAn"'',  "NAtome"k5',"  'i'wAgi  ki'ci- 
'siga'iga'wu^'tcm''''.  Pyana'wa'^tci'  uwi'wawa"  a'wi'se'nini''tc'". 
A'Apiwa'^tci'meg  a'tcitA'pini^'tc''.  Ki'ciwi'seni'ni''tcin°'",  winwa- 
WA'meg''"',  "Na'i',  nagwa'n""',''  a''ina<'tc''.  Me"teno'  a'na'- 
gwani^'tc''.       Pwawiga'"ipi'ni'nawate     ne'ki'megu     'ina"     a'Api'A'- 

35piwa''tc  i'ni  ne''k  amina'i'Api'A'pini<'tc''. 

I'ni  na'ka'nip  a'ca'wiwa'^tci  kwanA'gwitcig  Ji'inA'inA'piwa'^tc''. 
Ini'g  ini'g  ini  me'ce'na'  anemi'cinAto'matcigime'ce'na'  uwi'wawa'''. 
A'pemega"winwawAna"i  ma'netowa'i  nene'kane'meg5g  i'n  a'ci'cji- 
'ckitcitA'piwa^'tc'',    i'n    a'mAmatotAmo'we''tcini    wapiku'pi'^'tcinenu- 

40  'swimi'ca'm™''. 

Ini''tea"ipi  wa'^tci'megu'u  'aiyigwami'tiwa''tc  i'n  a'citatapA'- 
"kwitcitA'pitcig''''.    Pe'ki'megu  ke'tcinanetagAni'wiwAg'^''. 


MICIIELSON.]  WHITE    TINY-IIOOF    SACRED    PACK.  235 

After  they  had  eaten,  that  man  would  go  outside  by  the  East  door. 
But  he  would  have  to  give  thanks.  After  he  had  stood  near  the 
door,  it  is  said,  he  would  say  this:  "Those  with  whom  I  am  related 
in  all  ways,  Wliite  Tiny-hoof  Sacred  Pack,  buffaloes,  to  those  with 
whom  I  am  related  in  all  ways,"  ^  the  one  said  who  would  not  sit 
still.  It  is  said  then  he  would  be  considered  all  right  when  he  gave 
thanks. 

Some,  it  is  said,  could  not  give  thanks  when  there  were  many 
people.  Those,  it  is  said,  would  bo  told,  "Why,  indeed  he  is  wicked," 
that  is  what  would  be  said  of  those  who  could  not  give  thanks. 

Every  man  seated,  alike  is  watched  over  by  it  that  way ;  as  many  as 
were  sitting  in  that  gens  festival.  Indeed  he  must  sit  upright.  That 
is  what  is  expected  of  a  man.  As  he  sat  when  he  first  came  in,  that 
is  the  way  he  must  always  sit.  Some  try  hard  to  do  this,  to  sit  like 
that  throughout  the  gens  festival. 

(This  applies  to)  one  who  sat  there,  not  a  dancer.  He  (a  dancer) 
was  the  one  who  went  repeatedly  outside  to  cool  by  the  wind.  Yet 
every  time  there  was  a  dancing  song  he  would  have  to  dance.  But 
the  sacred  pack  also  would  watch  over  hmi. 

The  one  who  sat  still  seemed  as  though  he  was  fasting.  Usually,  it 
is  said,  they  would  not  sit  like  that  all  day  long.  Some  got  tired 
before.  It  is  said  that  some  did  as  they  pleased  and  ate  whenever 
they  wanted  to.  Again,  they  indeed  were  to  eat  whatever  they 
wanted  to  eat. 

And  those  who  had  gone  through  that  seem  to  have  nothmg  to  do 
but  only  sit  there  c[uietly.  They  did  not  have  to  sit  continuously 
there  upright.  They  only  had  to  sit  there  cjuietly,  just  as  they  had 
seated  themselves.  It  is  said  that  was  what  they  did.  They  did 
as  they  pleased  and  ate  whenever  they  wanted  to. 

Again,  it  is  said,  those  who  had  wives  said,  "Call  her,"  after  they 
had  been  served.  Wlien  their  wives  came,^  they  ate.  They  sat 
wherever  (their  husbands)  sat.  After  they  had  eaten,  they  them- 
selves (the  men)  said  to  them,  "Now  depart."  Only  then  would 
they  leave.  If  they  did  not  say  that  to  them,  they  sat  there  just  as 
long  as  (the  men)  sat  there. 

It  is  said  this  was  also  what  those  that  had  gone  through  (the  per- 
formance) did  when  they  sat  like  that.  They  were  the  ones  who  thus 
called  in  their  wives.  Wlien  they  merely  sat  there  like  that  during 
the  worship  of  the  Wliite  Buffalo  Sacred  Pack,  they  too  were  thought 
of  by  the  manitous. 

That  was  the  reason  then,  those  who  sit  throughout  indeed  urged 
each  other.     Indeed  they  were  thought  a  great  deal  of. 

1  Supply  "I  thank." 

2  Free  on  account  of  the  impossibility  of  translating  literally  without  violating  Enghsh  iciiomatic  usage 


236  ORIGIN    OF    THE    WHITE    BUFFALO  DANCE.  [eth.  a.nn.  40. 

Winwa'wA  na''kA  tapa'natcig  uwi'wawa'  ini'g  Inig  aneminAto'- 
matcig''''.  MenwapAmawAgipa'pe'e  wawi^tci'kwa'witcig  a'liAto'- 
meme'^tc''. 

SAnAganetAmo'gip  i'n  i'ca'wiwen  aiyeme'to'sane'niwAg''''.  I'nipi 
5wa'''tc'',  "Wi'cigA'pi'kAn  i'na'  a'wijAne  wapiku'pi''tcinenu''swimi- 
"ca'mi  inamato'tAmcg'"'',''  i'nip  a'i'nawa''tci  \vagwi''sitcig'''",  "ku- 
'tA'mo'lwvni  wapipapI'sigA'cawimi'ca'm™''.  Ini'kii'i  wi'pwawiwa- 
wAnaneme'gwiyAn  a'pi"tciwawAne'cka"ita'a'wAnan°''."  I'n  a'ine'- 
''tcipi  km'ye'sa"  a'a''tci'mo'e''tci  mi'ca'm  a'atotA'mawu''tc''. 

10  Ini'*tca"ipi  wa''*tc  i"cawi''tc  ane'tA  minawi'i'cinene'ka'netAg 
u'wiyawi  niga'ni'c''.  Ina'nanA  k^^a^'tcawi't  ana'^tci'mowe''tci 
wi"i''cawi''tc''.  Wi'a'^tcimegume'to'sane'niwi''tci  pi'ci'ta'tanige 
na'kA"*tc  A'"k''.  Kagigawi'megunie'to'saneni'wiwen  Ina''i  tAiia- 
totA'mwap'". 

15  "O'  roA'nA  pwa\vi'ini"cawit^',  'waguna"ina'i  wl'u'^tcime'to'sanenl'- 
wi'e''tc'' 1  A'gwi  mane'towAni  me"t6''*tci  pa'ci'megu  pe'seta'wa- 
''tcin"'".  Waguna'tca''Ina'\vI'nA  wru''tcime'to'saneni'wi'e''tc'"  ? 
Wi'A'ckwi'wana'inA'itA'ciwawAne'cka'anetagA'niwiwA  me'to'saneni'- 
wi'et®'. 

20  WiVsiwene'twiyu  I'nana"  A''k  Ini''tca''ipi  pemine'k^\'mowa''tci 
ne'niwAg'^'".  Wa'^tci'  sAIlAga'kunA'ma^v^l''tci  wi'i'ca'wiwa'^tc''. 
I'kwa'wAp  A''tenaw  A'pi'tci'sAnAgA'teniwi  i'ca'wiwen  ma''i 
wapiku'pi'^tcinenu'swimi'ca'm  a'mAmatotA'mo\ve''tc'".  Neni'wApi 
ke'tenA'megu  ki''cagu''tci'  sAiiAgA'teniwi  'i'ca'wiwen  a'mAmatota'- 

25  tanig  I'ni  mi'ca'm"''. 

A'gwip  A'ce'megu  nimi'eti'wa''tcin°''.  A'gw  upinlmi'ctl'wa''tcin''''. 
WAninaweme'gupi  tA'ci'sAnAgi''t6wAg  ina''  a'witcigi  wapiku'pi- 
•'tcine'nu'son  a'tA'cimAmatomowa'^tci'nip'".  A'gwi  mi'ca''tcimA- 
matomowa'^tci'nip''. 

30  Ke'tenA'meg  ini'giyuwa'nApi  ne'niwAgi  tcItA'pitcigi  pe'ki'megu 
Api'nAp  ane't  a'kwAmA'tAmogi  no'mAgaw*®'.  'A'aiyi'kwA'piwa- 
"^tciga''  'ipini  wa'''tc  i'ca'wiwa'^tc''.  Ume''ckumwaw  ii'pwawike- 
'tcimAmatapo''ckanig  i'nipi  wa'''tci  kl''cagu''tc  aiyl''kwiwa'*tc''. 
"Ane'tAp'',   ei'cI'kyawA'genap''.     Ki'ciga''ipikigano'we'*tcini   ke'ki'- 

35nawa''tc  ini'meg  ina''  iiiA'piwAg''''. 

Ka'ci'ci'ci'kyawAge'ne''tcin  i'nip  A'^tca''megu  a'kA'ckima<*tcunigA'- 
tenig  u'ka'twawAn"''. 

Cewa'iiAp'',  kiganutcigi'megu  me"ten6'  ii'tA'ci'ka'watcig  i'n 
a'cawi'ni'^tcin    uwi'ya'An"''.    A'gwi    kut-A'g    a"ci'sut    A'semi'i'wa- 

40  ''tcin"''.  Me'teno"megu  mane'senogima'wi'sut  i'n  a'tA'ci''kawat^'. 
NomAgawepi'megu  a'ki'cina'samigi'ta'wawa''tci  me''ck"''. 


MiCHELSON.]  WHITE   TTNY-HOOF    SACRED   PACK.  237 

Moreover,  those  who  love  theu-  wives  are  the  ones  who  call  them  in. 
The  women,  it  is  said,  admire  tlieir  fellow-women  when  thev  are 
thus  called. 

The  people  of  long  ago  considered  that  performance  as  being  hard 
to  do.  That  was  the  reason,  according  to  tradition,  why  those  who 
had  sons  said  to  them,  "  If  you  are  there,  you  shall  sit  firmly,  when  the 
Wliite  Buffalo  sacred  pack  is  being  woi-shipped.  You  should  fear 
the  wliite  tiny  sacred  pack.  That  is  the  one  that  can  not  but  know 
how  wicked  your  heart  is."  It  is  said  that  was  M-hat  a  boy  would  be 
told,  when  he  was  told  about  the  sacred  pack. 

That  is  why,  it  is  said,  some  who  thought  closely  of  their  future 
lives  did  this.  Those  were  the  ones  who  tried  to  do  those  things  that 
they  had  been  told.  They  are  indeed  to  live  beyond  when  this  earth 
is  made  again.     Indeed  everlasting  life  is  mentioned  in  there. 

And  as  for  the  one  who  does  not  do  that,  how  could  he  be  made  to 
live  there?  As  it  seems,  he  does  not  listen  to  the  manitou  at  all. 
Why  then  could  he  be  made  to  live  there  ?  The  thought  of  him  being 
wicked  would  remain  there,  if  he  were  made  to  live  (there) . 

That  the  earth  mav  be  beautiful,  is  trulv  what  the  men  are  striving 
for.  That  is  why  they  have  made  the  (rules)  so  hard  to  do.  It  's 
said  that  a  woman's  rule  is  not  so  hard  when  the  White  Buffalo's 
sacred  pack  is  being  worshipped.  It  is  said  that  the  man's  rule  is 
indeed  very  hard  when  that  sacred  pack  is  worshipped. 

They  did  not  dance  merely  to  be  dancing.  They  did  not  dance  for 
fun.  It  is  said  the  ones  who  were  all  around  when  that  Wliite 
Buffalo  was  worshipped  had  a  hard  time.  It  is  said  that  they  did 
not  worship  him  sportively. 

Surely  some  of  the  men  who  were  sitting  there  indeed  even  got  very 
sick  for  a  short  tune.  As  they  got  tired  from  sitting  was  why  this 
happened  to  them.  Because  their  blood  could  not  flow  easily  was 
the  cause  of  them  getting  so  very  tired.  Some,  it  is  said,  would  be 
rubbed  do^vn  (on  their  muscles).  As  a  sign,  after  the  gens  festival 
was  finished,  they  would  surely  sit  just  as  they  had  sat. 

After  being  rubbed  do^vn  on  the  muscles  then  their  feet  were  at 
last  able  to  move. 

Yet,  it  is  said,  the  ones  giving  the  gens  festival  were  the  only  ones 
who  could  wait  upon  anyone  who  was  like  that.  They  were  helped 
by  a  member  of  no  other  gens.  A  member  of  the  War  gens  was  the 
only  one  who  attended  them.  It  is  said  that  in  a  little  while  they 
cured  then-  blood. 


238  ORIGIN    OF   THE    WHITE    BUFFALO  DANCE.  [eth.  ANN.  40. 

A'ceme'gup  I'n  ananeme'gowa''tc  uke'te'si'mwawAni  kateminagu'- 

ni'^tcini    wapiku'pi''tcine'nu'son'''",     wa''*tci    me'se'ha'i     kA'cki'cA- 

'cAwe'nawa''tc   i'n    a'cawi'ni'^tci''',    i'n    a"cikigano'wa''tcini    nenya- 

'pApi'ni'^tci'''.    NeniwAgiga'ipi'megu    me"ten6'    i'n   anemi'cinenya- 

5  'pA'pitcig'*''. 

Wii'^tciga"  a'nagAtawaneme'gowa'^tci  ke'tenA'megu  wi'wiga- 
'^tcipe'ci'gwime'to'saneni'wiwa'^tc'";  wi'pwa\vi'megukag6''i'cikimo- 
'^tci'i'ca'wi\va''tc''.  I'nipi  wii'^'tci  ■wi'ciginagAtawaneme'gowa'^tc''; 
na"kA  wi'pwfiwikim6''tciwawAne'cka'ita'"iiwa<'tc''.  I'ni  na''k*', 
lOca'cki'niegu  wi'm'cigi'megutcitA'piwa'^tci  ne"ki  pemime'cki''senigi 
mi"camAn°''. 

A'lcwiya'"megu   i'ni   me'cki'seto'we'^tcini   wape'ckikTi'pi<'tci'nenu- 

'swimi'ca'm    i'nipi    pe'ki'megu    mA'kwate"siwen    a'mo'kenA'mowa- 

''tci    kegime'sima''megu    tA''sw   ina''i   piti'g    a'A'piwa'^tc''.    Me'to- 

15  "^tcinie'gupi      na'inii'wawAg      A'pi'tcita''awAgi      Ke'cemane'towAni 

na'kA'''tci  wape'ckiku'pi'^tcine'nu'son''''. 

Na'ikAnak.\nawi'tcigiga"ip  A'pena'^tci'megu  a'kAnakAna'wiwa- 
''tc''.  Me'sotawe'megu  a'kAnotA'mowa''tc  lune'to'saneniwi'wa- 
waw"^"'.  Me'cema'mego'na''",  ag\viga'"i  ma'mA'ka'*tci  ki'ganut 
20  wi'nAtu'ta'su'^tci  me'to'saneni'wiwen"''.     Me'cemego'na'''. 

Ke'gime'si  winwa'wA  kiga'nutcig  Agawa'niiwAgi  wi'wiga'^tci- 
nagAtA'mini'^tc  ute'cita'wenwaw^''.  Ini'giyu  ne'niwAg  inu'g 
atAma'wApit  i'wAg''''.    'Aiyega'"i  mamatomo'wApit  i'wAg''''. 

Agwiga"i    wi'AtA'mawa'^tc''.     Ca'cki'meg    a'Api'A'piwa'^tc'";     ce- 

25wa'na'  sAnAgi'megu'i'ca'wiwAg''''.  Uwiya'Aga''ipi'  co'cki'gapit  ini'- 
raeg  amina"i'nApi''tc''.  Mo'tci'megu  wi'niAma''tci'ne'ka''tc  u'wiya' 
^'gkwi'  Pe'ki'megu  mane'towAni  wi'nenc'ka'nema'^tc  u'wiya'*'. 
I'nip  a'ciiiAtawaneta'gu'si'^tci  wi'i''cawi'^tc''.  Wa''tci''tca''megu 
wi'cigitci'tApi'^tc"'.     Niine'ka'nematA    tca'g    anago'ma'^tcin"'',    tii'- 

SOpanatA  me'cemego'na'i  tcinawa'ma^tcin"'',  'i'ni'^tca'i'nanan  i'n 
a'ciku'''tcawit*'. 

'O'n  ane'tA  neni'wA  niA'^tcinata'wLnon  a'ke'ka'netAgi  wi- 
'pwawi^tca'ike'ka'neme'^tc  a'ci'ta'a^'tc'',  me'to''*tci  wi'mAtA'- 
gou'^tc     a'ci'ta'a''tc'';     i'nip     a'ku'''tcawi'*tc     i'ni     %vi"i''cawi'*tc'", 

35  ne'lvAniki'ce'gwe  wi'pwawima'tApi''tc''.  NomAgepi'meg  a'tci'tApi- 
''tc  a'pemimegupA''segwi''tc''.  AnetAga''ipi  ki'ki'ki'meg  ina''i 
wi'Api'A'piwa'^tc  i'cita''awAg  i'n  ii'ca'witcig''''.  Kago''meg  ii'i'ca'- 
wiwa^'tci  mamye'tci'mega'pemipA'se'gwiwa'^tc''.  "Ini  na'kA'pin  a'ca'- 
wiwa'^tc''. 

40  'O'ni  na'kA''^tci  mA'^tcima'neto'a'i  nane'kanemegu''tci'gipi  nawA- 
'kwitnigi'nip  i'n  a'ne'pawa'^tc''.  Inina''meg  a't6'kene''*tcip''. 
"Nagwa'n"""',"  a'i'gowa''tci  mAnii''ci'An'*''.  Ini  na''kanig  a'ca'- 
wiwa'^tc''. 


MiCHELSON.]  WHITE    TINY-HOOF    SACKED  PACK.  239 

Because  their  old  member  had  simply  thought  (that  they  should 
do  that),  the  one  who  was  blessed  by  the  Wliite  Buffalo,  is  why 
they  could  rub  down  those  who  were  so  afflicted,  those  made  crippled 
from  sitting  while  they  were  holding  such  gens  festivals.  The  men 
were  the  only  ones,  it  is  said,  who  thus  became  crippled  from  sitting. 

Why  they  were  being  watched  was  that  they  might  truly  indeed 
lead  careful,  upright  lives;  that  they  might  not  do  something  in 
secret.  That  is  why,  it  is  said,  they  were  being  watched  very  closely; 
also  that  they  might  not  think  evil  in  their  hearts  in  secret.  Then 
again,  that  they  might  sit  only  firmly,  just  as  long  as  the  sacred  packs 
were  spread  out. 

Especially  when  the  White  Buffalo  sacred  pack  was  spread  out  it 
is  said  that  then  all  exhibited  quietness  indeed,  as  many  as  were 
seated  inside.  It  seemed,  it  is  said,  that  they  had  seen  the  Gentle 
Manitou,  and  also  the  White  Buffalo  while  they  thought  of  them. 

Those  who  knew  how  to  speak  would  always  give  speeches.  They 
would  speak  (and  pray)  for  everyone's  life.  Indeed  anyone  asked 
for  (long)  life,  and  not  only  the  one  who  was  giving  the  gens  festival. 
It  was  anyone. 

Every  one  of  those  giving  the  gens  festival  wished  the  people  to 
carefully  follow  their  worship.  Those  men  are  now  spoken  of  as 
the  ones  who  sit  to  smoke.  Long  ago  they  were  spoken  of  as  ones 
who  sit  to  worship. 

They  were  not  to  smoke.  They  were  only  to  keep  sitting  there, 
yet  they  had  to  do  hard  things.  It  is  said  that  if  some  one  should 
sit  with  his  legs  stretched  out  he  would  have  to  sit  like  that.  Even 
no  one  should  move  his  hands.  Indeed  one  had  to  try  very  hard 
to  think  about  the  manitou.  That,  they  say,  is  what  one  is  expected 
to  do.  That  is  the  reason  thej'  sit  firmly.  The  one  who  remembers 
all  his  relations,  and  is  fond  of  his  various  relatives,  he  is  that  one 
who  tries  to  do  that. 

And  some  man,  when  he  knew  about  evil  medicine  and  when  he 
desired  not  to  be  found  out,  he  thought  in  his  heart  to  cover  him- 
self, as  it  seemed;  then  he  tried  to  do  that,  namely,  to  sit  all  day 
long  without  moving.  In  a  little  while,  it  is  said,  after  sitting  there 
he  would  arise.  It  is  said  that  some  who  did  that  desired  in  their 
hearts  to  nevertheless  sit  there.  When  something  happened  to  them, 
they  would  indeed  have  to  get  up.  It  is  said  that  was  another  thing 
happened  to  them. 

Then  again,  those  who  were  thought  of  by  the  little  evil  manitous 
went  to  sleep  at  noon.  They  would  be  awakened  at  that  time. 
"Depart,"  they  would  be  told  by  the  ceremonial  attendant.  That 
again,  is  what  happened  to  them. 


240  ORIGIN    OF    THE    WHITE    BUFFALO   DANCE.  [eth.  ANN.  40. 

'O'ni'  ca'cki'megu  me'to'sane/nlW^',  niA'kwa'^tci'megu'  ca''ckii 
ma'to'sa'neniwit*^',  ina'nan  I'n  a'i'ciku''^tcawi''tc'",  tapi'iwatA'- 
meg''"',  pwawi'megiikag5"i'i'cime'to'''tci'aiyi"kwApit*',  kl'cikl- 
gano'we'^tcin  ma'naiiA  wanAto'kA'meg  anemi'nowit*'. 
5  'O'ni  nanenenya"pApit'^',  i"kwawa  'aniwi"kawat*',  na''k  A'penii- 
''tci'megu  nane'ka'nemat^'.  MA'kwa'^tci  ■ft'inA'megu  mato'siine'- 
niwit  mi'i'*tca"megu'  ca"ck  A"pena'^tci  nane'ka'nemat  i"kwawa"i 
na''k  A"pena''tci  ml'kemi"kemat  Ina'nanA  nanenenya"pApit*". 
I'niwa'''tci  nenya"pApi''tc  i''kwawa'''.  A'sa'mi  tA'se'nw  a'plta"- 
lOckanig  i'kwiiwina'mowen  I'n  a'mana'tenigi  me'to'^tci  na'minaw''^". 
I'ni  wa"'tci  nenya''pApi'*tci  kwa'^tcimAmatomowA'pi^tcin"''. 


Ne'niwAg  i'n  a'ca'witcig'^''.  Ini'glnigi'  ca'cA'ca'cawAne'gutcig 
kl"cildgano'ni''tcini  mane'senogi'wi'so'ni'^tci''',  cewa'nA  mo'cAgi'- 
megu  ne'niwa'"'. 

15  O'ni  pe'ki'megu  kl'cagu'*tci'meguwawAne"cka"iwit^',  'ane't 
a'ku''^tcawi''tc''.  Pe'ki'megu  me'to''tcime'gupi  mane'towAn  a''na- 
wa'^tci  na''kA  me't6<'tci'meg  a'tA'cikAkAno'negu'^tc  a'ciwiipi'- 
ta'a'^tc  a'Api"Api''tc''.  A'ki'cagu'*tcime'gupiku'tA'mowa''tci  wl- 
'matA'piwa'^tc''.     Ca"ckip     a'kiwinanag%va'pi\va'*tci     wawAne''cka- 

20  Ag''''.  I'n  ana''*tcime''tc  a'ca'wiwa'^tc  a'ku"*tcimAmatomowA'- 
piwa'^tc''. 

O'ni  krci'A'cawaiyeme'*tcimInA"kyatcig''''.  MAni'meg  a'cipltiga'- 
wa^'tcin  a'wapipegi'tA'nowa'^tc''.  Me'teno'me'gupi  nyawi'wa'^tcin 
a'poiiipegi'tA'nowa''tc'.'. 

25  I'ni  na''kanig  ana'''tciine''tc  i'n  a'ca'witcigi  ma'^tcime'^tciminA'- 
'kyateig''''.  A'gwipi  me'nwina'ipiti'ge'Api'Api'wa'^tcin  a'tA'cimA- 
mato'meme''tci  wape'cldku'pi''ine'nu"soni  ine'to''tciga''ip'.  Wa'^^tc 
i'ca'wiwa'^tc  a'ki"ci'meguke"tcikwaiyanAn5"kyawa''tc''.  I'nipi  wa- 
•'tcini'ca'wiwa'^tc''.       Agwi       kAna'gwA      wi'kA'ckipe'ci'gwiwa'^tc''. 

30 Kwaiya'ci'megu  'i'ca'wiwAg  i'n°''.  Na''k  a'tA'cimAniato'mowe- 
•^tc'',  agwikAna'gwA  wi'tA"ciwAni'mawa''tci  me'to'sane'niwAn"''. 
I'ni  wa'''tci  ke'ki'nawa'^tc  i'ca'wiwa"'tc''.  "  Ni'mawimAinato- 
wAp'Y'  ane'tAp  i'cita"awAg''''.  Me't5'<*tcip  uwi^'tci'megnme'to- 
'saneni'wawAn  a'wAni'mawa''tc  a'pwawike'kaneme'gowa'^tci  mane'- 

35  towAn"''.  Agwi  kAna'gwA  wi'wAni'mawa''tc''.  Ini'^tca"  wa'^tci'- 
nip     i'ca'wiwa'^tc''. 

Agwi  kAna'gwA  wi'wAnitA'mowil'^tci  wapipapi'sigA'cawimi'ca'm"''. 
Ini'ni  wi'nA  wapiku'pi'^tci'nenu'swA  a'kawa'pi'to'^tc''. 

Na''kA   winA'megu  na''ina'i  tAnatotA'mwAp  u'wiyaw^'',  cewa'n 

40u"kateg  A'ki' niAn°''.     Agu'wiya'A  kA"ckipAne"ckAgin°''.     Mamye- 

'tci'megu    A"pena''tci    ma"ce'lvAniwA    me'to'sa'neniw™^'.      Agwi'- 


MICHELSON.]  WHITE    TINY-HOOF    SACRED    PACK.  241 

And  as  for  the  one  who  onl}-  is.  a  human,  who  indeed  is  a  quiet 
human,  when  one  tries  to  be  that,  he  is  the  one  who  gives  satisfac- 
tion, the  one  who  (it  seems)  does  not  in  any  way  get  tired  sitting, 
the  one  who  goes  out  unconcernedly  after  tlie  gens  festivaL 

And  the  one  who  becomes  cramped  from  sitting  is  the  one  who  is 
ahvays  after  women,  also  is  he  who  is  always  thinking  of  them. 
Although  indeed  he  is  one  who  leads  a  quiet  life,  but  one  who  indeed 
thinks  of  them  always,  and  who  is  always  courting  them,  he  is  one 
who  becomes  cramped  from  sitting.  That  is  why  he  becomes  cramped : 
on  account  of  the  women.  When  the  women's  breath  goes  inside  of 
him  too  many  times,  there  is  much  of  it  in  him,  as  it  seems.  That 
is  the  reason  why  he  becomes  cramped  from  sitting  whenever  he  tries 
to  sit  as  a  worshipper. 

The  men  are  the  ones  to  whom  this  happens.  They  are  the  ones 
who  are  rubbed  down  by  the  members  of  the  War  gens  after  they 
have  celebrated  a  gens  festival,  though  indeed  only  by  men. 

And  one  who  is  indeed  extremely  wicked,  who  is  wicked  in  all 
ways — some  of  them  trj^.  Indeed  it  is  said  that  he  would  begin  to 
imagine  in  his  heart  that  he  saw  the  manitou,  also  it  would  seem 
that  he  would  be  addressed  by  him  as  he  sat.  They  would  indeed  be 
very  afraid  to  stir  from  their  seats.  They  who  were  wicked  would 
only  look  on  (from  some  corner  of  their  eyes) .  That  is  what  is  said 
of  the  things  that  happened  to  them  when  they  tried  to  sit  as  wor- 
shippers. 

Then  as  regards  those  who  had  committed  murder  long  ago.  Just 
as  soon  as  they  went  inside  they  started  to  have  a  nosebleed.  Only 
after  four  had  come  there  they  would  stop  having  a  nosebleed. 

The  (following)  is  another  thing  that  is  said  of  those  who  did  that, 
those  who  had  committed  murder.  It  is  said  that  it  seemed  as  if 
they  did  not  sit  comfortably  inside  where  the  White  BufPalo  was 
worshipped.  What  made  that  happen  to  them,  was  that  they  had 
already  committed  (murder).  That  was  the  reason  they  did  that. 
It  was  impossible  for  them  to  act  uprightly.  They  had  already  done 
that.  Again,  in  the  place  where  there  was  worship,  it  was  impossible 
for  them  to  fool  the  people.  That  is  why  what  they  had  done  was  so 
well-known.  It  is  said  that  some  would  thmk  in  their  hearts,  "I  am 
going  to  sit  in  worship."  It  would  seem  as  though  they  were  fool- 
ing their  own  fellow  people  (by  making  them  believe)  that  the 
manitou  did  not  know  of  them.  It  was  impossible  for  them  to  fool 
them.     That  was  the  reason,  it  is  said,  that  happened  to  them. 

It  was  impossible  for  them  to  deceive  that  white  tiny-hoof  sacred 
pack.     That  is  the  one  who  was  made  to  watch  by  the  Wliite  Buffalo. 

Also  it  has  been  said  that  (the  Wliite  Buffalo)  mentioned  his  self  as 
bemg  m  there,  yet  it  was  only  the  earth  from  his  foot.  It  is  impos- 
sible for  anyone  to  refrain  from  stepping  on  this.     The  people  surely 


242  ORIGIN"    OF    TEE    WHITE    BUFFALO  DANCE.  [eth.  ann.  40. 

megu  kAna'gwA  wi'ki'mA'to'^.tci  kago"  i'cikimotA'no'kyat^'. 
Mamye'tci'megu  mA'n  A''k  A'pAnA'sita'gapa's*^'.  Ini'^tca'"  wa^tc 
u'"kateg  u'^'tc  A'kawa'pi'to'^tc  i'ni  wapipapi'sigA'cawimi'ca'm™'". 
Agwi'^tca"megu  kAna'gwA  wi'wawAnane'megvvi''tci  me'to'sa'- 
5neniw  i'ni  wapipapI'sIgA'ca'wimrcam"''.  Mo'tci'peno''tc  A'te''tci 
tA'cikiigo"  iiiA'no'kyat^',  ke'kiinemegwi'sA'megu  na''ina'i  wape- 
'ckiku'pi'^tcincnii'swimi'ca'mi  mAmatotA'mowet"'.  "Piti'ge  nl'A'- 
pi'ApV"  'i'ci'ta'af',  Ini'meg  rimi'cawi'"^tcip'",  pegi"tA'"s'^'.  'I'n 
a'ci'i'cike'kiiio'sowa''^tc      I'nina'i     me'to'sane'niwAg      i'ca'wiwen"''. 

10  U'wTya'A  nomAga'w  A'pi'A'pi^tcin  u'wiya'  ini'meg  a'ki'cini'inii'- 
neme/'tc''. 

Wrpwawiyuga''imAtAg6'kwa'piwil''tci  mamatomowA'pitcig'^''. 

Na"kA     raamo'cAgi'meg     inagwA'piwAg'''',     u'ckina'wii'Ag'''',     o'ni 
wata"sawAgi     mo'cA'g'^'',     o'ni     na'kA^'tci     ki'ci'uwi'uwi'witcig'''', 

15 o'ni  nalvA'^'tc'',  pA'ci'ta'Ag""'.  A'nanAtawi'megu'inag\vA'piwa''tc'". 
A'gw'ipi  me'ce'meg  inag\vApi'wa''tcin"''.  Nena'tawi'nieg  a'inagwA'- 
piwa^'tc'".  Ccwii'mvp  agwi'megu  kAna'gwA  wi'tA'cikAkAkAnoneti- 
wa'^tc''. 

MamaiyA'pape'e  ma'nawAg  a"ckiwapikigano'we''tcin°''.     Ki'cina- 

20  wA'kwii'nigin  i'nip'',  WAni'nawe  me'to'^'tc  a'tcitA'piwa'^tc  a'miimye- 
"ckagwA'piwa'^tc''.  Ayi'kwA'pitcig  a"Anemipe'nowa''tc''.  Ane- 
tAga"i'  ca''cki'  sa.gi"*tc  a'Api"A'piwa"*tc''.  A'pwawimA''tcinA'- 
mowa'^tc  naya'pi  wI'mawinAna'A'piwa''tc''. 

AnetA'meg    a'wi'cigitcitA'piwa'^tc''.       Inigii'ipi'megu    ke'tapAtA'- 

25mowa''tci  wape'ckiku'pi'^tcine'nu'swai''''.  Agwiga''ip  A'te'"tci 
wi'inA'ina'piwa'^tc'';  ini'meg  a'yiiniw  a'tAna'piwa^'tci  winwa'wA 
nc'niwAgi  miimatomowA'pitcig'^''.  I'ni  ■wrnene'kinawa''awa''tci 
mane'towAni  wi'cigi'megutcitA'piwat"'. 

O'ni    kwiinAgwitcItA'pitcig'''",    pwaAvi'megukag5''i'cinenya'pA'pit- 

SOcig'''',  kl'cikigano'we'^tcin  ina'u'^'tci  nyii'wugun  a'pwawi'megunA- 
"sAtawikAna'wiwa''tc''.  Kena'^tci'meg  a'AnemikAno'nawa'^tc  uwi'- 
ya'Ani  me'cema'mcgo'na''',  agwiga"i  negu't'";  a'gwi  na'kA'^t.ci 
mamA'ka''tci  tcinawama'wa'^tcin°'',  me'cemego'na"'',  i''kwawa"'', 
ne'niwa'"',     me'cemego'na'     awiya'ini'gwa'in"''.       Agwi'mamye'tci 

35  tcina\va'ma''tcini  ke'ca^'tci'megu  wi'i'cikA'nona'^tc''.  Wi'pwawi'- 
megunA'sAtawikA'nawi^'tc''.  Mo'tci'megu  kag6"i  •w'i'pwawikago'- 
'i'cikugwi"sa'to'*tc''.  Ca"cki  nya'wuguni  wi'cA'ki'megume'to'sane'- 
niwi^'tc''. 

Na'kA''*tci     piti'ge     wi'pwawi'megu'se'k\vi'''tc'',      sagi^'tci'megu, 

40wi'i'ci'megupwawi'uwi'ya'Ani"A'pi'clvA'mini''tc  u'se'kwi'wenwaw"'''. 
A'wawAnigeno'inigi'^tca"meg  a'Anemi'se''kwiwa''tc''.  Ane'tApi  me- 
'tegwina'gAnegi'  se'kwi'se"kwiw'Ag''''.  O'ni  nyawiigmiagAte'- 
nigini  nepi'g  a'ciwe'towa^'tc'".  A'samawAni'na'  a'A''sawa'*tc 
a'wapipugo'towa'^tc   u'se'kwi'wenwaw'''''.      I'n    a'ca'wiwa''tci    tapA- 

45'kwi'mcgu  pwawimatA'pitcigi  ne''ki  pemikiga'nowe'^tci  ne'niwAg''''. 


MICHELSON.]  WHITE    TINY-HOOF    SACRED    PACK.  243 

always  step  on  it.  It  is  impossible  for  anyone  to  do  anything  in 
secret  and  hide  it.  Surely  he  would  he  resting  his  feet  on  this  earth. 
That,  verily,  is  the  reason  why  he  has  made  that  white  tiny-hoof 
sacred  pack  to  watch  from  his  hoof.  It  is  impossible  for  that  white 
tiny-hoof  saci-ed  pack  to  not  laiow  about  the  people.  Even  if  one 
did  anything  far  ofT,  it  would  know  about  him  when  the  time  came  to 
worship  the  White  Buffalo  sacred  ]>ack.  If  he  thought  ill  his  heart, 
"I  shall  sit  do^^^l  inside,"  it  is  said  the  same  would  indeed  happen  to 
him,  he  would  have  a  nosebleed.  It  is  said  that  was  how  the  people 
at  that  time  could  tell  about  the  doings.  Wlien  some  one  sat  dowai 
for  a  little  while  he  was  thought  of  the  same  (as  others). 

The  ones  sitting  to  worship  were  not  to  cover  their  heads.  Again, 
they  sat  in  groups,  the  young  men,  iuid  then  the  braves  only;  then 
agam,  those  who  had  already  married;  then  again,  the  old  men. 
They  all  sat  in  groups,  each  (group)  by  itself.  It  is  said  they  did  not 
sit  in  any  way  they  pleased.  They  sat  m  groups,  each  by  itself. 
Yet  it  was  not  allowed  that  they  talk  to  each  other. 

Early,  when  the  gens  festival  first  began  there  would  be  many. 
In  the  afternoons,  it  is  said,  where  they  had  been  sitting  the  groups 
would  seem  to  scatter.  Those  who  had  tired  from  sitting  would  go 
home.  Some  would  only  be  sitting  around  outside.  They  would  not 
dare  to  go  back  in  to  sit  do'wn. 

Some  woidd  indeed  sit  firmly.  It  is  said  that  was  what  they  were 
looking  steadily  at  the  Wliite  Buffalo  Skin.  It  is  said,  the  men  who 
sat  there  to  worshijj  did  not  look  far  away;  at  that  one  place  was 
where  they  were  looking.  If  they  sat  firmly  they  would  then  remind 
(the  heart  of)  the  manitou. 

Then  those  who  sat  throughout,  those  who  were  not  cramped  at  all 
from  sitting,  after  the  gens  festival  did  not  talk  meanly  to  anyone 
for  four  days.  They  would  speak  gently  to  anyone  and  not  only  to  a 
single  person;  again,  not  only  to  one  to  whom  they  were  related, 
any  one  of  the  women  and  men,  anybody,  whoever  it  might  be.  It 
was  not  only  a  relative  to  whom  they  were  to  speak  gently.  They 
were  not  to  speak  m  a  mean  way.  They  were  even  not  to  jerk  any- 
thing.    They  only  had  to  lead  a  cjuiet  life  for  four  days. 


Also  he  was  not  to  spit  inside,  but  outside,  so  that  indeed  no  one 
might  step  upon  their  spit.  They  indeed  spat  in  some  imcomfortable 
place.  It  is  said  some  would  spit  in  a  wooden  bowl.  And  when  four 
days  were  up,  they  took  them  to  some  water.  They  would  put 
tobacco  in  it  and  float  their  spit  down.  That  is  what  was  done  by 
those  men  who  sat  throughout  the  gens  festival  without  stLrring. 


244  ORIGIN    OF    THE    WHITE    BUFFALO   DANCE.  [eth,  ann.  jo. 

Inigii"  u'se'kwiwenwa'wip  A'pi'ckA'mawut  Ini'meg  ami'ta'i 
peteganetAma.'gowa''tc  ume'to'saneni'wen.wa\vi  mane'towa'''.  I'niy 
a'cawiwa'te'e  poni'cawiwa'te'®".  Ananemegowa'te'e  na"ina'i 
tapitcit.\'piwa''tci  ne''ki  pemikiga'nowe'^tc'',  peteganemegowa"sApi 
Smanc'towAii"''.  Aminiinemegowa'te'  awi'tan  iniineme'gowa's*". 
Ca'cki'megu  nAna'w  iya"i  mawi'Api'A'piwa's'^'.  Inini'meg  amine- 
'ciwAna''tci'ego'wa''tcm  ami'Api'ckAmagowa'gwa'in"''. 

O'ni  na'kA''*tci  myan6ta'ni''tcin  A'pi'ckA'minit"',  i'nipi  pe''ki  ne- 
'ciwA'tenig''''.        Nepowa'sAme'gup      u'se'lcwa'wenwaw      A'pi'clvA'- 
lOma^vuf".     AwitAga"ipi  kenwa"ci  na"sawa's*'.     Cewii'n  inime'gupi 
kaya''tcl''i  ne'po'i''tci  nji'wi'n  a'pi'ckA'mawat*^'. 

I'nip  a'ca'wiwa''tc  I'n  a'i'ci'A'ckita'pA'kwipwawiinatA'piwa''tci  ne'- 
'ki   pemiwape'cliiku'pi''tcinenu'"swikIga'nowe''te'".     I'ni    winA'^tca'- 
'meg    i'cine'gutenwi"     sAiiAga'kuni'gawa^tc''.       I'na'u'^tc    agwT'na' 
ISna'kA'^tci  kiigo"!  wri'ciku'tA'mowa''tc''.     A'cawiwa^'tci'mcg  a'me- 
"to"sancnI'wiwa''tc  I'nip  a'ca'wiwa'^tc''. 

Ku^tci'"ipi'    sA'sagi'iiwenl'wiwAg   a'ckitapA'kwitcitA'pitcigi   nc'"ld 

pemikigii'nowe'^tc''.     A''tcimcgu'siwAgiga''meg     I'n     il'ca'witcig''''. 

Inipi'megu  kag6'"meg  a"ki'ci'cimanetowanetagAnI'wiwa''tci  kl'cita- 

20pA'kwitcItApi'wa'^tcini     ne''ki-    pemiklgii'nowe''te''.     "Ke'kaneme- 

gotu'ge  mane'towa',''    inaweniwA'gip  i'n  a'ca'witcig''''. 

TJ'ckina'wa'Ag  A'kwiya"i  pe'kimegu'p  Tnig  T'ni  tepane'gowa''tci 
tclnawama'wa''tci'i  krcitapA"kwitcitApi'wa<^tcin°''.  NeniwAgigii'- 
"ipi   wagwi''sitcigi   wanAga''i   wayo'ci'se'mitcigi   ne'niwAg""'',    a'mi- 

25  "catane'mowa''tc'".  I'nipi  pepo'nigin  a'ke"tcimA'kAtawine''*tc  Inig 
u'ckina'wa'Ag  I'n  a"citapA'k\\dtcItApI'wa''tcin°''.  0''swawa'  ume- 
'co"wawa'i  ma'k.\tawInego'wa''tci'  I'n  a'eitapA'lvsvitcItA'pitcigi 
klgano'ni'^tcini  mane'sen5gimawi's5'ni''tci'i  mamatotAmi'ni'^tcini 
w&pikii'pi'^tci'nenu'swimrca'm™'". 

30  Na"ina'ka''ipi  wi'klgano'we''tcini  ne'niwAgi  kawi'cani'meg 
a'Ane'Ane'nwiwa''tc''.  A'koglnAme'cka'nowa'^tc''.  Wi'pIninAme'- 
'ckawa'^tci  mamatomowitcitA'piwat  i'nipi  wa''^tc  i'ca'wiwa'^tc''. 
Ma'ka''megu  ke'"tcinigwe  ki''ce'son  a'mawikoginAme'cka'nowa''tc''. 
'O'n   anagwi'nigin   a"Ane'nwiwa''tc    ane't*".    "I'nip    a'ca'wiwa"^tc'', 

35"Ni'ku''tci'megu'utapA'kwitci'tAp'V'  a'cita"atcig''''.  "Ne''ki  pcmi- 
ki'giinugi  ni'A'pi'Ap'V'  a'cita"atcig  i'nip  a'ca'wiwa''tc'".  Inu'g 
a'gw  In  i'cawi'wa'^tcin"''.  AtAma'wApiw  inawe'niwIwA  mo''tc 
Inu'g''"'.     A'gwi  mAmatomo'wApIwA  'i'ne''tcin°''. 

Na"k*',    ke'tenA'meg   AtA'mawAg   ina"    iipi'A'pitcig   ii'tA'cilvIga'- 

40nowe'*tc'".    Me'ce'megu   winwa'wA   wiiwanane'tAmogi  wi'i'ca'wiwa- 

■^tc''.     Na''kA    me'eena''meg    ina''i    nepane'pawAg''''.     Cii'cki'meg 

awawi'i'ca'wiwAg'''".    Inu'g  a'gsvi  pA'cI'wataw  a'cige'nige'   i'cawi'- 

wa'^tcin  a'klgii'noni'^tci  mane'senogiinawi'so'ni''tci'''. 


MiciiELSON.]  WHITE    TINY-HOOF    SACKED    PACK.  245 

If  that  spit  of  theirs  were  stepped  on,  their  Ufe  would  be  taken 
back  by  the  manitous.  They  Avould  stop  doing  what  they  had  done. 
What  had  been  thought  of  them  when  they  sat  there  during  the  gens 
festival,  it  is  said  that  would  be  taken  back  by  the  manitou.  They 
would  not  be  blessed  in  the  way  that  had  been  planned  for  them. 
They  would  only  go  in  there  to  sit  for  naught.  They  would  be 
ruined  by  that  one  who  might  hapj^en  to  sten  on  (their  spit). 

Then  again,  if  one  who  was  menstruatmg  should  step  on  it,  that 
indeed  is  very  terrible.  It  is  said  that  they  would  die  if  their  spit 
should  be  stepped  on.  They  would  not  be  alive  long.  Yet  it  is  said 
the  one  who  had  stepped  on  it  would  die  too  in  a  little  while. 

It  is  said  that  was  what  they  did  when  they  sat  through  for  the 
first  tune  during  the  gens  festival  of  the  Wliite  Buffalo  without 
stirring  from  their  seat.  Indeed,  though,  that  is  the  only  one  time 
the  rules  were  so  hard.  From  then  on  they  were  not  afraid  of  any- 
thing.    They  did  the  things  they  usually  did  in  their  lives,  it  is  said 

Yet,  it  is  said,  those  who  first  sit  througli  the  clan  feast  are  treated 
carefully.  It  is  said  those  who  do  that  are  talked  about.  They  are 
indeed  thought  of  as  possessing  in  some  wav  the  nature  of  a  manitou, 
after  they  have  sat  through  during  the  gens  festival.  It  is  said  they 
would  say  this  of  those  who  did  this:  "The  manitous  probably  know 
them." 

The  young  men  who  sit  through  are  indeed  more  loved  by  their 
relatives.  It  is  said  the  men  who  had  sons  or  the  men  who  had 
grandsons  (if  they  did  this)  would  be  very  proud.  Those  young 
men  would  then  be  made  to  fast  severely  that  winter,  it  is  said,  when 
they  sat  through  like  that.  Their  fathers  or  grandfathers  were  the 
ones  who  made  them  fast,  when  they  sat  through  the  gens  festival  of 
the  War  gens  when  the  White  Buffalo  sacred  pack  was  worshipped. 

It  is  said  that  whenever  there  was  to  be  a  gens  festival  the  men 
would  swim  beforehand.  They  would  wash  their  skin.  It  is  said 
they  did  this  so  that  when  they  sat  to  worship  their  skins  might  be 
clean.  Indeed  they  would  go  down  to  wash  their  skins  before  the 
sun  arose.  Then  some  would  bathe  in  the  evening.  That  is  what 
those  did  who  thought  in  their  hearts,  "I  shall  sit  thi-ough."  Those 
who  thought  in  their  hearts,  "I  am  going  to  sit  through  as  long  as 
the  gens  festival  goes  on,"  they  would  do  that.  Now  they  do  not  do 
that.  They  are  even  now  spoken  of  as  ones  who  sit  to  smoke. ^  They 
are  not  spoken  of  as  ones  who  sit  to  worship. 

Again,  those  who  sit  where  the  gens  festival  is,  indeed  do  surely 
smoke.  Indeed  they  do  as  they  wish  to  do.  They  even  sleep  there. 
They  only  do  a  httle  of  what  had  to  be  done.  Now  they  do  not  do 
what  they  used  to  do  at  aU  when  the  members  of  the  War  gens 
celebrated  their  gens  festival. 

3  Indian  singular,  but  the  sense  is  plural. 


246  OMGIN   OF   THE   WHITE   BUFFALO  DANCE.  Ieth.  ann.  40. 

"Kiga/nowAg'^'V'  iwAgiga''  mo'tc'',  na''k*",  "Wi'nimi'eti'pip''," 
'i'-wAg""'.  Agwiga'"'  ,  "Wrwapiku'pi''tcinenu"swiiiu'ca'mi  klganu'- 
pip'"."    Agu'wiya'   i'^tci'n"''. 

NeniwAgigii"     a'gwi     wi'Api'A'piwa^'tc     inu'g''''.     Me'ten6"megu 

5pwawi'u'ciino'gemit     i'liA     miiwi'AtA'A'tAinat'*^'.     NakA'^'tc     aga'- 

watAgA   \vi'mena''ckonu''tc'',   'ite'p  In  a'mawi'Api"Api'^tc''.     Ki'ci'- 

ineguke'tciki'pu'^tca''tcin°'',    ini'meg    a''nagwa''tc''.     Agwiga''ina'i 

\vi'aiyi"ci"Api'"Api''tc  ma''".     Me'cema'mego'na'''. 

O'ni  na'lv.v'''tci  wi'menwApi''tci'meg''"',  wrpipfckApi^'tci'ineg  i'n 
10na'kA''^tc  ii'cinAtawii'netAg  a'tA'cikiga'nowe'^tc  api"Apit*^". 

Inu'gi  na"kA''^tci  mamye'tci'megii  wrAnemima'mAninina'i'Ane- 
"ckane''tci'ga\\'u''tc''.  Wiiipe'^tci'megu  niml'liA'mapi'^tc  i'n  a'ci'- 
ta'a"*tc''.  Ki'ci'megumena"ckunonimi'''tci''tcin  a'ke'tcA'tAma^tc 
a'ci'ta'a''tc''.  Iniycga"!  nA"cawaiy  a'cawi'nite'  a'gw  ini  nene- 
15  'kane'tAgin°'\  WliiA'megu  wi'tA'cimenwito'tawu'^tc  i'n  a'ci'tii'a- 
''tc''. 

MA'ni  wapiku'pi'^tcinenu'swimi'ca'mi  ki'ci'meguponi'ane'tAke- 
He'nA'a'netAmwA  inu'g'''".  Ini''tca''i  wa'''tci  po'ni'i'ci'i'citii'a'- 
nite'e  nA''cawaiye  me'to'sane'niwa'''.  A'poninigani'i'cinene'ka'- 
20netAg  u'wiya"  u'wiyaw"^''.  Me'ce'meg  a'cime'to'sanenl'wigwan  i'n 
a'ci'ta'a''tc  inu'gi  me'to'sii'neniw"''^'.  Niinegu't  ina'i  kawA'gi  ke'ka- 
netAmo''iwAgi  ni'^tcine'niwAg''''.  Na'pima'  ke'kanetAmu'gwa'ig'^''. 
I'n  a"kwi'''tci  wapipapi'sigA'ca'wimi'ca'm"''. 


MICHELSON.]  WHITE    TINY-HOOF    SACEED   PACK.  247 

Also  they  even  say  now,  "They  are  to  give  a  gens  festival,"  also 
they  say  now,  "They  are  to  have  a  dance."  (Tliey)  do  not  (say), 
"It  is  said  that  they  are  going  to  have  a  White  Buffalo  sacred  pack 
gens  festival."     No  one  says  tliat. 

The  men  too,  do  not  sit  at  all  now.  It  is  only  the  one  who  has 
not  any  smoke  who  goes  in  to  smoke.  Also  the  one  who  wishes  to 
eat  meat  food,  goes  in  and  sits  there  After  he  has  had  his  belly 
filled  he  then  indeed  departs.  He  does  not  remain  sitting  there. 
It  is  just  anyone. 

Then  again,  to  have  a  good  seat,  and  to  have  a  seat  soft,  is  what 
is  wished  by  the  one  who  sits  at  the  gens  festival. 

Again,  now  they  surely  have  to  fill  up  his  pipe  every  once  in  a 
whUe.  Indeed  he  must  continually  have  his  pipe  in  his  mouth,  that 
is  what  he  wishes  in  his  heart.  After  eating  meat  food  he  desires  in 
his  heart  to  smoke  hard.  He  does  not  think  in  his  heart  of  what 
they  used  to  do  long  ago.  He  wishes  in  his  heart  that  he  be  treated 
well  in  there. 

Some  have  ah-eady  ceased  to  think  this  Wliite  Buffalo  sacred  pack 
as  being  true  now.  That  is  the  reason  why  they  have  ceased  to 
tliink  as  the  people  of  long  ago  have  thought.  Everyone  has  ceased 
to  think  about  his  life  in  the  future.  The  people's  hearts'  desire  now 
is  to  let  their  hves  go  anjr«ray.  There  is  one  here  and  one  there  of 
my  fellow-men  who  still  know  it.  They  used  to  know  about  it  more. 
This  is  the  end  of  the  Wliite  Tiny-hoof  Sacred  Pack. 


O'NI       WAPINENU'SW       UMAIYA'WlNEG        U"TCI'NAWE 
NIGANINE'KA'GANEGI   TA"CI   Ml'CA'M'"'. 

MAniga"     a'cite''katag'''' :    wapinenu''swigA'cawiinrca'm"''.     I'n 
a"cite"katag''''. 

MAmi'd'Agi'megu      na'ta'wi      nagAtawaneme'gwiwa''tci      mA'ni'i 

mi'ca'm"'".     Wi'wIga''tci'megumAmi'cr'iwa'*tc     I'n     a'cinagAtawii- 

5neme'gwiwa'*tc'';   wi'wigate'sA'mowa''tci   kago"'';   wi'nepi'sAmowa- 

''tci'megu  kilgo"'';  na'kA'''tci  wrpwawi"A"samikegene"sA'inowa''tc''; 

kena'^tci'megu'u  ■tt'T'tAne"sA'mowa''tc''. 

I'ni      na"kan°'':      ■wi'pwawiga'i'sIgina'sA'niowa''tc'';      wi'pwawi- 

'Aniwina'sA'mowa''tc'".    Sigina'sAmowa't  I'ni  wi'tcaginowa''ckanigi 

10  me'to'sanenl'wiwen"'".      Ca'ckimego'ni        wrnAnawitAno'gowa''tc''. 

Winwa'wA     na'kA"'tci     wrnlnawi'megume'to'saneni'wiwAgi     me'- 

'sotiiwe  ke'egwi'ta'wawate  me'to'sane'niwAn°''. 

Na"kA  wi'wIga''tci'kAmowa''tci'megu'u  ki'giinoni  wawiya'sl'- 
winig''''.  Pwawiga'iwIga'^tcrkA'mowat''',  ini'megu  wl'ke'kaneme'- 
15gwiwa''tci  mrca'm"''.  A'gwi'^tca'  wi'nA'kimAmo'wa''tcini  mane'- 
towAg  I'ni  pwawiwlga''tci'ka'tanig''''.  Me"ten6''megu  wlga^tcfka'- 
tanig  i'ni  nii'VlnwawA  na'kunA'mowa'^tci  mane'towAg''''.  MahiI'- 
'ci'a'i  wIga''tci'kA'mini''tc''. 

Mami'ci'itci'gipi  niganimAmi"crAni  nana'imego'wa"'tcin'''".  Nlga- 
20  nimA'ml'ci'A  pe''ki'  samv'gi'tot  a'nagAtawa'nematc  uwi<'tcimAmi'- 
'ci'a'i  •wi'pwawikago''imemya'cki'kA'mini''tc''.  Wi'wiga''tcrkAmi- 
ni'^tci'meg  i'n  a"cima''tc  uwi'^tcimAim"ci'a'''.  Pe'ki'^tca  ipi'megu 
wiga'^tcrkAmogi'mcg  A''pena^tci  mAmi"ci'Agi  ki'ganon"''.  A'gwipi 
kago'"meg  i"cimemya'cki'kAmo'wa''tcin°''.  Wi'kogenAmowa''tciga'- 
25"megu  pota'kwa'wa''tcin°''.  I'n  ananeme'gwiwa''tc  i'ni  wapincnu- 
'swigA'ca'wimi'ca'm™''.  Mo'cAgi'mcgu  mAmr"ci"Ag'''".  O'ni  ne'pi 
wi'mo'ckapowa'wa''tcini  wl'natowa'^tci'meg''"'.  A'ckigenigi'megu 
wi'  mo"  ckapo '  wawa  "^tc' " . 


Wi'pwawiga''megu  kago"i'ci"amAnowita"awa''tc  ne'"ki  nii'Vln- 
SOwawA  pemimAmi'ci'"i\va'^tc''.  Mo'tcipi'meg  ute'ckwa'se'e'mwilwa, 
a'nl'mini''tc  a'pwawimi'ketiwiwapA'tiwa"tc''.  U'wiya'A  mrketiwi- 
"ApAna'netit  i'"lcwawAni  mA'mi'ci'*',  ini'megu  nana''i'kAgA  wi'nA 
ka'si'pi  ne'ciwAna'<*tci'to''tc'';  kasipi  wim\'megu  nana"e'sAg'^'. 
AwitA'pini  mane'towAgi  nA'ku'nata's  in  i'"cawite  mA'mi'ci''^'. 
248 


(THEN)    TPIE   SACRED   PACK   WHICH   BELONGS   ON   THE 
RIGHT   FRONT   HOOF   OF   THE   WHITE   BUFFALO. 

This  is  the  name  of  it:  The  White  Buffalo's  Hoof  Sacred  Pack. 
That  is  the  name  of  it. 

This  sacred  pack  watches  over  the  ceremonial  attendants  sepa- 
rately. Tliis  watches  over  them  so  that  they  act  carefully  as  cere- 
monial attendants ;  that  they  may  cook  things  carefully ;  indeed  that 
they  may  cook  things  in  water;  also  that  they  may  not  cook  any- 
thing in  too  much  of  a  hurry;  that  they  indeed  cook  slowly. 

Tliis  is  another  (I'eason) :  that  they  may  not  boil  (things)  over; 
that  they  may  not  boil  it  too  much.  Should  it  boil  over,  then  all 
life  would  aU  go  outside.  They  would  then  be  working  for  naught. 
They,  too,  will  have  weak  lives  if  they  should  let  it  get  spilt  ^  for  every 
one  of  the  people. 

Indeed  they  must  take  close  care  of  the  gens  festival  offerings 
which  are  of  meat.  If  they  do  not  take  careful  care  of  it,  then 
indeed  the  sacred  pack  will  know  about  them.  The  manitous  then 
will  not  receive  it  if  it  is  not  taken  good  care  of.  The  manitous  only 
take  that  which  is  taken  good  care  of.  The  ceremonial  attendants 
took  good  care  of  it. 

It  is  said  that  the  ceremonial  attendants  are  instructed  by  the 
leading  ceremonial  attendant.  The  leading  ceremonial  attendant 
has  a  hard  time  looking  after  his  fellow  ceremonial  attendants  so  that 
they  may  not  ruin  anything.  He  tells  his  fellow  ceremonial  attend- 
ants to  do  things  mdeed  carefully.  It  is  said  that  the  ceremonial 
attendants  were  always  careful  in  handling  the  gens  festival  offerings. 
They  did  not  ruin  anything  while  handling  it.  They  had  to  wash 
things  when  they  put  them  into  kettles  to  cook.  That  is  what  is 
expected  of  them  by  that  "\^Tiite  Buffalo  Hoof  sacred  pack.  That 
was  for  the  attendants  alone.  And,  when  they  were  to  add  water  for 
the  cooking  they  were  to  go  after  it.  They  were  to  add  on  truly 
fresh  water. 

Indeed  they  were  not  to  feel  lustful  during  the  time  they  acted  as 
ceremonial  attendants.  Even  when  their  girls  were  dancing,  they 
did  not  look  at  each  other  in  a  courting  way.  If  some  one  of  the 
attendants  should  laugh  at  a  woman  in  a  courting  way,  then  he  him- 
self would  rum  that  which  he  was  handling;  he  himself  would  ruin 
that  which  he  was  cooking.  If  a  ceremonial  attendant  should  do 
this,  that  would  not  be  accepted  by  the  manitous. 

1  Free  translation. 

249 

3599°— 25 1 17 


250  ORIGIN    OF   THE   WHITE   BUFFALO  DANCE.  [eth.  ANN.  lO. 

WinA  ku'^tci'na'i  mAmi'ci'A  mAma'tomow"^'.  MAma'tomawA  wa- 
pe'ckiku'pi'^tcine'nu'son"''.  Ku'^tci"!  nAna'i'kA'mawawA  mama- 
tome'me''tc'', cewii'nA  mA'lvw-a''tci'megu  wi'mAini"cri''tc  i'ci'genlw'^''. 
A'g\vi  na'kA'''tci  wi'Aniwetu'namu''tci  maml''ci'it  i'cige'nigin 
5u^v^yaw  ini'meg''"'.  Ca"cki  Avi'nAtawa'netAgi  nana'TkAgi 
wIpwawimya'ci'totAg'"'. 

Wrwiga'^tci'meguinAmi'"cI'i''tci  ne'ki'megu'u  pemikIga'nowe''tci 
tA'"swi  mami'ci''iwa''tc'".  Pe'ki'megu  niga'nimA'mi'ci'A  nana'I'- 
'kAgini    wapi'gunAn"^''.      Ini'nipi    pe'"ki    ke"tci    niga'n    A'k\vane'- 

lOtAgin  a'klga'nowe'^tci  \vape'ckiku'pi''tci'nenu's''*'.  O'ni  tAgwA- 
'a'n°''.  I'nipi  pe"ki  ki"cagu''tci  wlga''tci"katag  i'cini''cwaiyAg''''. 
O'ni  nie'cemego'na'  i'ci'u'wiya's'';  6'ni"  ci'ci'pa''",  pena'wa''", 
ma'ci"sawa''",  pA''kiwa''',  tcagi'meg  a'ci"sawi'm''tci"i  kiwi'sa'ni- 
''tc''.     A'klgii'nowa'^tci   kiga'nutcig'''' :   pe"cege"slwa''',    niA'kwa"'', 

15iiA'sAgwA''ka''',  cega'gwa"'';  o'ni  wapi'gunAn"'',  me'sa/'kwa''', 
mA'cku''*tci'sAn''''.     Inu'g  Ane'mo'a'i  kii'tci'kawa'wa'^tci"''. 


SAnAgi"towAgi  mAmi"crAg''''.  Agwiga'kAnfi'gwA  pA'klgwA"tamwi 
klwi'megunemA''sowa's'^".  Agwi  kAna'gwA'  ca"cki  mA'mrcT'A'  ca''ck 
Api"Api''tc''.      Ini'meg    a'mi'ta'i    kl'cinene'ka'netAgi    nagAtawiine'- 

20megwi''tci  wapinenu'swigA'cawiml'ca'm'"'".  "I'ni  na'pe'e  nagAta- 
waneme'gwiyage  ni'nan  a'mAmf  ci'yag'"''."  A"cita'awa<^tcinipi'- 
meg''"',  'a'pemipA"segwi^tci"sawa<^tc  a'kiwineinA"sowa''tci  mAmi'- 
'ci'Ag'^''. 

Nana'e'sA'mowa'^tci  ki'ceta'nigin  I'n  a'mawitA'ka"ci'nowa''tci  ne'- 

25 'ki  pcminAgAmo'iii'^tcini  kigano'ni''tci'''.  Ki'cinaga'm''tcin  a'piti'- 
gawa'^tci  inAmi"ci'Ag''''.     O'nina'i  piti'g  a'nenyamA"sowa''tc'". 

O'ni  niga'nimA'mfcrA  pitige'megu  ne'ki'megu  pemikiga'nowe- 
''tci  piti'g  a'"awi''tc''.  Cewii'nA  winA'meg  ii'wawana'nctAgi  wi- 
'klwi'cawi'Hcipi      piti'g'^'''.        WrApi'Api'^tciniga'''',      a'ci'ta'ii'^tc'', 

30  klgano'ni'^tci'  a'A'pini^'tc  a'mawinAna"Api''tc  a'Api"Api'*tc'".  KAna'- 
gwA wr'nowi'^tc''.  "Ni"wI'sen°'V'  "i'ci'ta'at®',  me'ce'megu  wi- 
'wawana'netAgi  na''ina'i  wi'i'ciwi'se'nigwani  wi'mi''^tcigwan"''. 
Cewa'nA  me'ten6''megu  kl'cikiga'nowet  Ina'mi'ta'i  mawi'sa'gi- 
•'tcl'^tci  mA'ml'ci"'^. 

35  AnetA'pini  mganimAmi''ci'Age  ku''tAmogi  wi'wi'se'niwa''tc''.  Mc- 
'teno"meg  a'uwigi'wa''tcini  ki"cipya'wa''tcin  I'nip  a'wi'se'niwa- 
''tc''.  A'ku'tA'mowa'^tci  wi'no'wlwa'^tc  aya'cikigano'we''tcin°'". 
Uwiya'A'ga'i  notA  nowi't*',  Inipi'megu  p6niniganimAinI''ci'i'^tc''. 
Pdnime'gupi  kag6'"ane'inena'  i'n  i'"cawit  u'wiya''^'. 


MicnELsoN.]  SACRED  PACK    O^T   EIGHT   FRONT   HOOF.  251 

The  ceremonial  attendant,  too,  is  worshipping.  He  is  worshipping 
the  Wliite  Buffalo.  Though  he  takes  care  of  that  which  is  offered  to 
him  (the  White  Buffalo)  as  worship,  still  it  is  a  rule  that  he  must  act 
quietly  as  an  attendant.  The  life  of  one  who  is  a  ceremonial  attend- 
ant is  such  that  he  must  not  be  a  talker.  He  must  indeed  only  think 
about  that  which  he  is  handlmg  so  that  he  might  not  do  it  wrongly. 

As  many  as  act  as  a  ceremonial  attendant  must  act  carefully  during 
the  time  the  gens  festival  is  on.  The  very  leading  ceremonial  attend- 
ant has  to  care  for  the  pimipkins.  It  is'  said  those  are  the  ones  the 
White  Buffalo  thinks  the  most  of  (when  they  are  offered)  in  the  gens 
festival.  Then  the  corn  dumplings.  It  is  said  those  two  things  are 
the  ones  which  are  handled  with  greatest  care.  Then  simply  any 
kind  of  meat;  then  ducks,  turkeys,  prairie  hens,  grouse,  and  all 
different  kinds  of  those  that  fly.  Those  giving  the  gens  festival 
would  offer  these  when  they  lield  the  gens  festival:  deer,  bears,  elks, 
badgers,  and  skunks;  and  pimipkins,  com,  beans.  Those  are  the 
things  the  ceremonial  attendants  took  good  care  of.  Now  dogs  are 
the  ones  of  whom  they  take  good  care. 

The  attendants  have  a  hard  time.  It  does  not  matter  if  it  is  smoky, 
they  would  be  standing  aroimd.  A  ceremonial  attendant  can  not 
simply  remain  seated  all  the  while.  Straightway  he  recognized  that 
the  White  Buffalo  Hoof  sacred  pack  watched  over  him.  "  Oh,  that 
is  what  keeps  track  of  us  ceremonial  attendants."  It  is  said  when 
they  would  think  that  in  their  hearts,  they  would  jump  up  and  then 
stand  around. 

When  that  which  they  were  cooking  was  cooked  they  went  out  to 
cool  off  during  the  time  those  celebratmg  the  gens  festival  were 
singing.  After  the  (latter)  have  simg,  the  ceremonial  attendants  go 
m.     They  then  stand  around  inside. 

Now,  the  leading  ceremonial  attendant  stood  inside  during  the  gens 
festival.  Yet  he  could  do  as  he  pleased  uiside.  Whenever  he  wished 
in  his  heart  to  sit  down,  he  went  and  sat  down  where  those  celebrating 
their  gens  festival  were  sitting  (and)  remained  seated.  He  could  not 
go  outside.  If  he  thought  in  his  heart,  "T  shall  eat,"  he  indeed 
could  do  as  he  pleased  about  the  time  he  was  to  eat  (and)  what  to 
eat.  Yet  the  ceremonial  attendant  could  only  go  outside  after  the 
gens  festival. 

It  is  said  that  some  leading  ceremonial  attendants  were  afraid  to 
eat.  They  would  eat  only  after  they  had  gone  to  their  home.  They 
were  afraid  to  go  outside  during  the  gens  festival.  If  any  one  went 
out  before  (it  was  over)  it  is  said  he  would  indeed  cease  to  be  the 
leading  ceremonial  attendant.  It  is  said  they  would  cease  thinking 
anything  of  him  if  some  one  did  this. 


252  ORIGIX   OF   THE   WHITE   BUFFALO  DANCE.         [eth.  axx.  so. 

Ca'ckiga''megu  niganimA'mi'ci'  a'pege'caVAto''tci  -w-ape'ckiku'pi- 
•'tcmenu''swimi'ca'm™''.  A'tA'swiwinA'^tca'me'gupiponinaga'we- 

•'tcin  Tnime'gup  a'pege'caVAto'^tc'".  Xa'kA'<^tc'',  mamaiyA'megi 
ma'ke'tcinigw-e  ki''ce's5n  a''nateg  A''k  ina"  wi'A''tamgi  -R-apiku- 
5'pi'*tci'iienu'swimi'ca'ra™'".  O'ni  wanA'tagAn  a'A''ci't6''tc'".  Jkligu'- 
na'a'i  nyaV  ina"  a'ne'mAna'^tc''.  Aylgimcgupi'na'  i'n  a'tAg- 
■vripegepege'ca'wAto'^tci  wanA'tagAn°''.  O'nipi  ii^'kA'^'tci  tcagi'- 
megu  kag6"i  ki'cip6ta'kwa''n-e''tcin  a"nategi  rae"teg6ni'  cwa'ci'- 
g''-^'.    A'wa'kAHAgi'ge'cAg'''".    AVa'sikinigu'ma'cAg''''. 

10  O'ni  mAmi"ci'Ag  inini'pin  a'ai'y6wa'*tca'ku'k^v'A'mcwa''tc  ii'tAne- 
"sA'mowa'^te''.  A'cite'katAmowa'^tci'p  inini  kl'giinowike'ci'kapya- 
'j'gAnAn"''.     I'nip  a'cite"katag  i'nina'  Tni'n'^''. 

O'n  a'A'ckiTneDo'kAmiwikiga'Dowa''tc'',  o'ni  me'tegunii'cita''tApA- 
gon    a"nateg'''\      Pya3'a''tci'meg    a'nTmiwA'A'mowe''tc''.      Nlgane- 

15  gatcigi'pinin  a'nimA'ckA'A'mowa'^tci  me'tegumi'cita"tApAgon'"\ 

Me'to''tciga"inA  nIga'nimA'ml'ci'  a"mine''tci"  sagi'^'tci  wi'ki'wita- 
"•tc'';  wa''*tc  ini'ni  nate'g''''.  Me'ce'na'i  winA'meg''"',  "Ki"sagi- 
''tci  kAta\d'sagi''*tciyAn'"'',"  ina'pip''.  ' 

Nagwa''*tcini   nlga'nimA'nircrA   mA'kn'a''tci'nieg  a'Anemi'ci'ta'a- 

20  ""tc''.      A'gwi    kAna'gwA     kago''i    An'Anemi'ciwawAne'cka'i'ci'ta'a- 

■•te'".       Ki'pene'meg     Ini'ni     ki'cipya'to''tcini     piti'g     ini'meg"^"', 

a'poninowi'''tcipi     ne'Id'megu     pemikiga'nowc'^tc''.       WlnAga''meg 

a'kAno'negu'^tci   kigano'ni'^tci'''.     O'ni  wi'n   a'kA'nona'^tci  niAmi'- 

'ci'a"''.      "Xepagwita'"apen°*^V'    a'i'ni'^tcini   kigano'ni<'tci"'',    "Na'- 

25tenu   ne'p'',"    a"ina''tci   mAmi"ci'An°'".      Pyato'ni'^tcini   winA'meg 

a"awAtenA'niagu'*tc''.     Oni'''tca'i  ■vrt'nA   kigano'ni'^tci'    a'awAtenA'- 

mowa'^tci     ne'p''.       A'^tca'megu'pini     kiga'nutcig     a'nie'nowa''tc''. 

Ea'cimeno'\s"a"*tcini    kiga'nutcig    inini'meg    a'awAtenAma'wawii'^tci 

nIsaminAnii"ci"An°''.     O'n  i'niviin  a'awAtenA'mawa''tci  niganiuiA'- 

SOmi'ci'    apinate'ni^^tcin"''.      Ini'pin    a'mawi'sigi"sA'to'^tc    a'ckwAtA'- 

mini''tci  klgano'ni''tci'''.     Sagi'''tci  me'ce  na''ina'  a'mawitA'ci'sigi'- 

'sAto'^tc''.     Ini'meg  A''pena''tc  a'ca'wiwa'^tc''. 


O'ni  na''k'^',  mAmi"ci'Agi  kag6''iki'ce'sAmo'wa'*tcin'' 
niganimAnu"ci'An  a"a'*tcuno'"awa<'tc''.     "  I'ni  mA'n  a'ki''cetag'"'," 
35a'i'nawa'*tc'".     O'n  I'nA   kigano'ni''tci'    a'a'^tci'mo'a'^tc'',    a"ke''kA- 
Va'^tc    aci'so'ni'^tciQ''''.      "Kl'ce''sigaw'''^V'    a''iaa''tci    kigano'ni- 
•*tci"''. 

A'pi'tciku'tA'mowa''tci     wapinenu'swigA'ca'wimi'ca'm™'".     I'nipi 

■wi'cigi'megu    mAnii''ci'Ag    A'kawapAme'g\viwa''tci    -w-fpYrawi'megu- 

40kag6"i'i"cipe'tca'wiwa''te''.     Ini    na'winwa'wA    mAnii"ci'Agi    w-i'a- 


MiCHELsox.]  SACKED   PACK   ON    RIGHT   FRONT   HOOF.  253 

T]ie  leading  ceremonial  attendant  Avould  only  smoke  the  Wliite 
Buffalo  Hoof  sacred  pack.  It  is  said,  though,  that  he  would  have  to 
smoke  it  as  often  as  they  ceased  singing.  Again,  he  Trould  go  after 
earth  very  early  before  the  sun  arose,  on  "which  the  Wliite  Buffalo 
Hoof  sacred  pack  xras  to  rest.  He  then  made  a  ridge  of  earth  ■vrith  it. 
On  it  he  stuck  four  little  feathers.  It  is  said  that  he  'would  also 
smoke  that  ridge  from  time  to  time.  Then  again  it  is  said  after  every- 
thing had  been  put  on  to  boil,  ho  went  out  after  eight  sticks.  He 
peeled  the  bark  off  by  cutting.  He  cut  them  into  sharp  points  (on 
one  end) . 

The  ceremonial  attendants  used  these,  it  is  said,  to  stir  whatever 
they  were  cooking.  What  they  called  these,  it  is  said,  was  gens 
festival  forks.     It  is  said  that  was  what  the}'  called  them  at  that  time. 

When  they  gave  the  first  spring  gens  festival,  he  then  went  after 
oak  leaves.  When  he  came  back  they  sang  the  dancing  songs. 
Those  leading  in  the  dance,  it  is  said,  wore  these  oak  leaves  in  their 
hair. 

It  seemed  as  if  the  ceremonial  attendant  was  given  a  chance  to  go 
out;  that  was  the  reason  he  went  after  these.  It  is  said  at  any  time 
he  would  be  told,  "You  may  go  out, if  you  are  on  the  point  of  uri- 
nating." 

Wlien  the  leading  ceremonial  attendant  would  depart,  he  would 
think  that  which  was  right  in  his  heart.  He  was  not  to  go  along 
thinking  evil  in  his  heart.  If,  however,  he  had  thus  brought  these 
(see  above)  in,  he  could  not  go  out  at  all  during  the  clan  feast.  He 
was  indeed  spoken  to  by  those  giving  the  gens  festival.  He  then 
spoke  to  the  ceremonial  attendants.  When  those  celebrating  the  gens 
festival  said,  "We  are  thirsty,"  he  said  to  a  ceremonial  attendant, 
"Go  after  water."  When  the  latter  brought  it.  he  gave  it  to  him. 
He  then  would  hand  the  water  to  those  celebrating  the  gens  festival. 
Those  celebrating  the  gens  festival  drank  at  last,  it  is  said.  After 
drinking  it  those  celebrating  the  gens  festival  handed  it  back  to  the 
leading  ceremonial  attendant.  The  leading  ceremonial  attendant 
handed  it  back  to  the  one  who  had  fetched  it.  It  is  said  he  would 
go  and  pour  out  that  which  was  left  by  those  celebratuig  the  gens 
festival.  He  would  go  and  pour  it  some  place  outside.  Indeed  that 
is  what  they  always  did. 

Then  again,  when  the  ceremonial  attendants  had  cooked  tilings 
they  told  the  leading  ceremonial  attendant  about  it.  ''  This  is  now 
cooked."  they  said  to  him.  He  would  tell  it  to  those  celebrating  the 
gens  festival,  mentioning  the  name.  "He  is  through  cooking,"  he 
said  to  those  celebratuig  the  gens  festival. 

They  were  so  much  in  fear  of  the  White  Buffalo  Hoof  sacred  pack. 
It  is  said  that  it  watched  over  the  ceremonial  attendant  ver}-  closely 
so  that  they  might  not  make  any  mistakes  in  some  way.     It  will  re- 


254  ORIGIN    OF    THE    WHITE    BUFFALO    DAXCE.  [eth.  ANN.  40. 

''tcime'g\\'iwa'*tc''.  KAbo'tw  A'ckA"'tci  mama'^tcima''megu  wa'sii'- 
yanigi  wi'i'gwiwa'^tc'',  "Ma'da  wl'n  A''per)a''tci  ne''ki  menwimA- 
mi'"cl"i''tc  aiyo''i  wIga'''tcrkAmwA  kigakIga'nowe''tc''.  Tcagi'- 
megu  kago'"i  kl'giinoni  wIga''tci'kAmwA'ineg  A''pena''tc''.  Na'k 
5a'gwi  kago'i  wa'wutAm  i'cinene'kane'ma'^tcin  i''kwawa'''.  MaiiI'- 
megu  nene'ka'netAgi  niA'nl  nug  ana"'tcimAg'^''.  Ini'^tca'^meg 
a"cawi<'tc  ana '"^tcimAg ''''."  I'ni  w'rina''tcimegwi'''tcip  i'nina'i 
wapinenu'swigA'ca'wimica'mi  inA'mi'cf*'. 

Wf  A'semi''egu^tc     ina"     api'ni''tci'i     ml''camegi     wIga'sitA'meg 
10A''pena'^tc  a'tA'swiklgano'we''tcin"''. 

NiganiniA'ml'ci'A      pe'ki'megu      wi'cigi'megu'A'kawapAmegwitA'- 

pini      ■wapinenu'swigA'ca'wimi'ca'm'"'',      ccwa'n      A'penii^'tci'megu 

wi'iiA  niganimA'mfcrA  mi'negwiwA  me'to'sanenl'wiwen"''.    Inane- 

ta'gu'slw^'"^'.      I'nipi      wil'^tci'megu      wrci'giwa''tci      niganimAmi'- 

IS'ci'Ag'''',  wi'pwa\vi'nieguno'wIwa''tci  wii'^'tc  i"cita'"awa''tc''. 

WinwawAga'na/'ip  a'nagAtawane'mawa''tci  mAmi''ci'a'i  wT- 
'pwawi'sa'slginsl'si'gani<'tc'' ;  na"liA.  wI'pwawi'Aniwetuna'nioni''tc'' ; 
nAiionemi'megu  wi'tA'cimAmI'ci"iiii''tc  inanemawA'gip  uwl'^tci- 
mAmi'ci'"wawa"'". 

20  Agwiga"ipi  kAiia'gw  a'ka'ka'ke'tanigi  mAmi''crAg''''.  WAnAto- 
"kAme'gupi  tcigA'cku'te  lviwinemA''sowAg''''.  Ki'cagu'^'tcipimega'- 
pe'e  nepiwa'ku"siwAg  a'wi'cA"sowa''tc''.  N^'kA'^'tc'',  a'pA'klgwA'- 
tanig  ag^vimegu  kAnii,'gwA.  Ki\vipi'megunemA''sowAgi  IvA'ga^'tci- 
•'tci       nawipe'ge'c       a'A'ka\vapAtA'mowa''tci       nana'e'sA'mowa^tci 

25wi'pwawi'sigina'tanig''''.  Kena^'tci'meg  a'tAne'ca'wawa''tci  niAml'- 
'cI'Ag''''. 

Ininiyuga"ip  a'A'kAwS.pAmegwI'wa^'tcin  a'Api'A'mowe<^tc''.  Ina'- 
"meg  a'A''tanig'''".  Pe'ki''tcri'ipimega'pc'  ina''inegu  tAnane'mawAgi 
mane'towa''".     KAnagwA'megu    kag6''i    wi'i'cikImotc''siwa'*tc    i"ci- 

30wapita"awAgi  mAmi'"Ag''''. 

O'n  a'sigA"Ama'wawa'*tci  •vv-rwl'seni'ni'^tci'i  wa'^tcinowI'tatAg''''. 
Wi'pwawi'mcgu'uwr_ya'Animya'ci'A'cA'mawa''tc''.  A'pene'meg  a'i'ci- 
'A'cA'mawa''tc''.  Ag^vigifwin  a'me'sotawi'siga'i'gawa'^tc'';  a'pA- 
'kitlwi'siga'i'giiwa'^tc''.     A'pene'meg     ai'yatA'sw     a'A'cA'ma\va''tc''. 

35Negu't  Ana'gAnAn  ii'a'wAto'^tci  nlga'mmA'ml'cr  u'wiya's  a'Anemi- 
pAgi'^senAg'"'.  O'ni  ku'tAgA  mA'nii'ci'A  nepo'p  a'Anemi'sI'gA'Ag''''. 
I'nip  a'ca'wiwa''tc''.  TcigA'ckutoga'meg  a'tA"ci'sIga'i'gawa''tc''. 
Nepo'pin  a'pA'setiigi'meg  o'n  u'wiya's  a'tA''ki'seg''''.  Pe'ki'^tca- 
'ipimega'pe'e  wrcA''sowAg'"'. 

40  O'ni  ki'ci'siga'iga'wa''tcini  nlganimA'mi'd'A  wapinenu'swigA- 
'cawimi"cameg  api'ni''tci'i  maneto'waiya'  a'mawika'slne'^^tca'u- 
•^tc''.  O'ni  ku'tAgAgi  mAmi'ci''a'Agi  no'kame'ki"senig  ti'kil'slne'- 
''tca"owa''tc''. 


MICHELSON.]  SACRED    PACK    ON    EIGHT   FRONT    HOOF.  255 

port  the  ceremonial  attendants.  Some  time  later  on  it  w^Ul  say  tliis 
of  them  when  there  is  daylight  for  the  final  time,  "This  one  has 
always  taken  good  care  of  the  gens  festival  offerings  as  long  as  he  has 
acted  as  a  ceremonial  attendant.  Indeed  he  always  takes  good  care 
of  all  lands  of  offerings.  Again,  he  did  not  in  the  meantime  think 
at  all  about  women  in  his  heart.  Indeed  all  he  thought  of  was  this 
wliich  I  have  said  of  him.  He  did  what  I  have  said  of  him."  That 
is  what  will  be  said  of  the  ceremonial  attendant  at  that  time  by  the 
Wliite  Buffalo  Hoof  sacred  pack.  ' 

He  who  is  careful  every  time  they  have  a  gens  festival  will  lie  helped 
by  those  who  are  in  that  sacred  pack. 

It  is  said  that  the  leading  ceremonial  attendant  is  the  one  who  is 
watched  very  closely  by  that  Wliite  Buffalo  Hoof  sacred  pack,  yet 
it  always  gives  life  to  the  leading  ceremonial  attendant.  He  is 
thought  of  thus.  That  is  the  reason,  it  is  said,  the  leading  ceremonial 
attendants  believe  in  it  strongly,  and  why  they  do  not  think  of 
going  out. 

They  likewise,  it  is  said,  keep  track  of  the  ceremonial  attendants 
that  they  may  not  boil  things  over;  also  that  they  may  not  talk  too 
much;  that  they  act  as  ceremonial  attendants  there  in  quiet.  It  is 
said  that  is  what  they  wish  of  their  fellow  ceremonial  attendants. 

It  did  not  (scorch)  the  cei'emonial  attendants  (when  it  was  very 
hot).  It  is  said  they  would  indeed  stand  around  nevertheless  near 
the  fire.  It  is  said  that  they  would  indeed  be  very  wet  from  sweat- 
ing. Again,  when  it  was  smoky  it  did  not  (stop  them) .  They  indeed 
stood  around  just  the  same  amidst  the  smoke  to  watch  what  they 
were  cooking  so  that  it  might  not  boil  over.  Indeed  the  ceremonial 
attendants  kept  fires  up  slowly. 

It  is  said  that  those  (i.  e.,  the  packs)  who  watched  over  them  were 
untied.  They  were  indeed  there.  The_y  indeed  thought  in  their 
hearts  that  the  manitous  were  right  there.  The  attendants  would 
never  tliink  of  doing  things  secretly  in  their  hearts. 

And  they  dished  out  a  little  bit  to  those  who  were  to  eat.^  They 
were  not  to  feed  anyone  in  a  wrong  way.  They  fed  them  all  alike. 
This  was  not  the  time  they  had  to  dish  out  (food)  to  all;  it  was  the 
time  when  it  dished  out  the  invited  ones.^  They  fed  all  the  same 
amoimt.  The  leading  ceremonial  attendant  took  one  dish  of  meat 
and  handed  it  out.  Another  attendant  would  then  go  around  serving 
soup.  That  was  the  way,  it  is  said,  they  did.  Indeed  they  did  the 
serving  by  the  fire.  That  soup,  it  is  said,  was  hot  and  that  meat 
was  cool.     It  is  said  that  they  would  always  be  very  warm. 

After  they  had  dished  out  (the  food)  the  leading  ceremonial  attend- 
ant would  go  and  wipe  his  hands  on  the  manitou  skins  in  the  White 
Buffalo  Hoof  sacred  pack.  The  other  attendants  wiped  their  hands 
on  the  loose  fresh  earth  (upon  which  the  bmidle  rested). 

'  Free  translation.  '  The  point  is  a  kettle  ol  food  is  ready;  the  main  food  will  be  later  on. 


256  OBIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ann.  40. 

O'ni  ki'citcatcagi"senya'ni''tcin°'',  nlganimA'mi'cI'  A''k  ii'kiwi- 
"awAtenA'mawa'^tci  prsa'j'fmigi  krci'seni'ni"^tc'i'''.  A'ka'sine''tca'- 
'oni''tc''. 

Iniga'ipi'meg      A''kAnAn      :i'mawAtenA'mowa''tc'\      NAnAguta'g 
•5  a'sIgi'sA'"towa''tci'     cIgwAtAmo'we''tcin"''.     MA"kwa"^tci'meg     a'ca'- 
wiwa'^tc''.      A'pwa\vi'meguklwitAnctuna'inowa''tc''.      ManetowAiii'- 
megu  wl'nene'kane'mriwa"^tc  a'ina'neme'^tci  klgiino'ni'^tci'''. 

A'wiga''tciga'meguwi'se'niwa''tci  wl'se'nitcig'''',  wi'pwawi'mcgu- 
kago"ikwa"ckwAt.\'mowa'*tc''. 
10  MAmi'"ci'Agi  na''k  a'wi'se'niwa''tc''.  A'nemA"sowa''tci'meg''"". 
"A"nemA"swi"se'nyawa''tc''.  Agwiga"ipi  ■wi'ame'kwana'i'gawa''tc''. 
I'nipln  ini'g  a'ca'wi\va''tci  niAmfd'Ag  a'wi'se'niwa''tc''.  Kivviga. 
pawAgipi'meg  a'\vrse'niwa''tc''.  Uwiyii'Aga'ip  ii'tcI'tApi'^tc  ii'wi'- 
'seni''tci  rnA'mrd"-^',  iiya'kvva'nemap''.  Ini'*tca"ipi  wa"'tc  A'"pena- 
15  ''tci  nemA"sowa''tci  mAmi"crAg  a'\vi'se'niwa''tc'".  TcIgA'ckutcga- 
'ipi'meg  a"t.v'ci"se'nyawa''tc''.  A'ckutagiga''ip  ana'sAmiga'pa- 
wa^'tc"'. 

Ane'tApi  pe'ki'mcgu'  sAnAgane'tAm5gi  \vi'mAmI'ci''iwa''tc''. 
'Iniga'wi'iiApi  wa''tci'sAnAganetA'mowa''tc'',  ii'iieniA'swiwI'se'- 
20nini''tci  inAmi'"ci'a"''.  Ccwa'nApi  inAmi"ci'Agi  me'ce'megu  na''ina'- 
wI'se'niwAg'^'".  Na"kApi  winwawA'megii  wawanane'tAmogi  na'- 
'ina'i  wl'ml'^tciwa'^tciga''''.  "Nrmena''ck6n°"V'  a'cita'Titcigi 
mI''*tciwAg  u'wiya's''. 

Ke'kinawa"*tcipi    kigil'nutcig    unlganimAml'cI'e'mwawAni    mA'n 

25a'i'nawa''tc'',      "Ki'wItAma'wawAgi     kr'tcimAmI''ci'Agi     wi'wi'se'- 

niwa''tc'".     Wi"wawananetAmogiga''megu    wi'raI'''tciwa''tc'V'     ina'- 

pipi      niganimA'ml'ci'*'.     O'nip      a"a''tci'mo'a'^tc      umAini'cT"cma"i 

\vi'\vl'se'nini''tc'". 

Ini''tca"ip      u'^tciwapi'meg      a'wawananetA'mowa^tci      wlVrse'- 

SOnini'^tci     mAmi'"crAg''''.     Kl'ciwi'senl'wa''tcin     ii'mawika'sine'^tca'- 

"owa'^tci     maneto'waiya'i     wapinenu'swigA'cawimI"camog     api'ni- 

•^tci'''.    KAnotAmogiga'ipi'meg  i'ni  ml'ca'm'"'",  wfketemina'gwiwa- 

''tc''.    A"a<*tcimcti''sowa''tc   a'pwawiwawAne'cka''iwa'^tc'",   mA'kwa- 

''tci'meg  a"me'to"sanem'wiwa''tci  wi'wapAmegwiwa'''tci"*tca'i  wapi- 

35ku'pi'^tcinenu''swimrca'm"'''.    I'nip   a'ca'wiwa<'tci  mAmi''crAg''''. 

Na'kA'^'tc'',    a'g%vi    kAnagwA'mcg    i'cimrcate"si'wa''tcin"''.      Ca- 

'ckime'gup     a'uta'sij'a'niwa''tc''.       O'n     a'me'tcinAme''ckawa^tc''. 

I'nip  a"ci''tawa''tc.    Me'tAiiA'sitawA'gip'". 

Na'kA"'tc'',  a'g\yi  kAiiagwA'meg  u'wiya'A  wi'ma"cenAg  uwi'ne- 
40  'sAD"^''.  A'k\viya''megu  mAmi'ci'A'gipi  kAiiagwA'megu  wi'ma'cane- 
'kwa'nowa'^tc''.  I'nipi  pe'ki'mcgu  kT'cagu'^tci'megu'  sA'sa''kwawa- 
"^tci  Mi'i'ca'wiwa^'tc'',  aya'ci"A"kwiya'"i  kago''i  tA'crkA'mowa'^tci 
\vi'mi'<*tciiii''tci  me'to'siliie'niwa'''.  I'm  pe"ki  IvAnagwA'megu 
wi'ma"cane"kwa'nowa''tc''. 


MicniSLSON.]  SACRED    PACK    ON    EIGHT   FRONT    HOOF.  257 

Then  after  they  all  had  eaten  (their  things  up),  the  leading  attend- 
ant went  around  handing  loose  fine  earth  to  those  who  had  eaten. 
They  wiped  their  hands  wdth  this. 

It  is  said  that  they  then  gathered  up  the  bones.  They  poured 
what  was  left  out  by  the  fire.  They  acted  quietly.  They  did  not 
go  around  talldng.  They  were  ^vished  by  those  celebrating  the  gens 
festival  to  tliink  about  the  manitoii. 

Those  that  ate,  ate  carefully  so  they  might  not  drop  anytliing  from 
their  mouths. 

The  attendants  also  ate.  They  stood  up.  They  stood  up  eating. 
They  did  not  use  spoons.  It  is  said  that  was  another  tiling  those 
attendants  did  when  they  ate.  They  stood  around  while  eating. 
If  any  (ceremonial  attendant),  it  is  said,  did  sit  down  while  eating 
he  was  considered  a  berdache.  It  is  said  that  was  the  reason  why 
the  ceremonial  attendants  always  stood  up  while  eating.  They 
always  ate  by  the  fire,  it  is  said.     They  stood  facing  the  fire. 

It  is  said  that  some  thought  it  hard  to  act  as  ceremonial  attendants. 
That  was  the  reason  why  they  thought  it  hard,  because  the  ceremo- 
nial attendants  stood  up  while  eating.  Yet  the  ceremonial  attend- 
ants ate  whenever  (they  wished  to  oat) .  Also  they  ate  whatever  they 
wanted  to  eat.  Those  who  thought  in  their  hearts,  "I  am  going  to 
eat  meat  food,"  ate  meat. 

To  be  certain,  those  celebrating  the  gens  festival  would  say  this  to 
their  leading  ceremonial  attendant:  ''You  may  notify  your  fellow 
ceremonial  attendants  that  they  can  eat.  The}'  can  eat  whatever 
they  wish  to  eat,"  it  is  said  the  leading  ceremonial  attendant  would  be 
told.  He  then,  it  is  said,  told  his  ceremonial  attendants  that  they 
might  eat. 

From  then  on,  it  is  said,  the  attendants  would  eat  whenever  they 
wished.  After  eating  they  would  go  and  wipe  their  fingers  on  manitou 
slcins  that  were  in  the  White  Buffalo  Hoof  sacred  pack.  Indeed  they 
would  speak  to  that  sacred  pack,  that  it  might  bless  them.  They 
would  tell  of  themselves  that  they  were  not  wicked,  that  the  Wliite 
Buffalo  Hoof  sacred  pack  might  look  upon  them  as  leading  quiet  lives. 
It  is  said  that  is  the  way  the  ceremonial  attendants  did. 

Again,  it  is  said,  that  they  did  not  dress  up  in  gay  attu'e  at  all. 
They  wore  only  a  breechcloth.  And  they  were  naked.  It  is  said 
that  was  the  way  they  were  dressed.  It  is  said  that  they  were  bare- 
footed. 

Also  it  was  not  allowed  for  any  one  to  touch  their  hair.  Especially 
the  attendants  were  not  to  touch  their  hair  at  all.  Indeed  that  was 
said  to  be  very  much  against  the  rules  of  religion  for  them  to  do  that, 
wliile  they  were  handling  anything  the  people  were  to  eat.  Indeed  it 
was  emphatically  not  allowed  for  them  to  touch  their  hau-. 


258  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ANN.  40. 

Na'kA''*tc  A'ckwanage'tawAn  fi'gwi  kAna'g^vA  wi'ku'kenA'niowa- 
"^tc''.     Kena'^tcime'gup  a'wlga'^tcike'caweni'gawa'^tc'". 

O'ni  na'kA'^'tci  piti'go  pamagwApi'ni'^tci'i  ne'p  a'klwimenamena'- 
'awa^'tc''.  Winwa'wA  wlnAinego'n  a'cita"a'wa'*tcin°'',  'a'na'towa- 
5  ''tci  ne'p''.  Cewa'nA  nigani'megu  mAmi"ci'An  I'n  a'i'nawa'^tc''. 
Cewa'n"*',  ""AgwikAna'gwA,"  'a'gwi  wi'i'gowa''tc''.  "'Au','' 
a'inegowa<'tci'mcgu'"'.  I'nipi  pyato'wa'^tcin"'',  ii'klwimena''awa- 
''tci  neniwa'i'megu  mo'cA'gi  mene't'-^'.  O'ni  ki'citcagimena'a'wa- 
''tcini   ne'niwa"'',    5'n   A''tca"meg   i''kwawa'''.     Mo'cAgi'megu   na'- 

lO'kani' i"kwawa'''. 

Agwiga'"ip  I'nA  ne'niwa'i  wawiyagimenowa'^tcini  ne'p  i"kwa- 
wAg''''.  SA'sa'kwawAgime'gupi  wrwawiyagime'nowa'*tci  ne'p  I'n 
a'cikiga'nowe''tc''.  Cewa'n  A'pena^'tci'megu  nc'niwAgi  mene''t'^'; 
o'n  fiko'w  i''kwawAg''''. 

15  A'me'nowa''tci  mAmi''ci'Agi  na"kA''*tc  a'pe'klnigi'megu  menome'- 
nowa^'tci  ne'p'".  Ag%vini'"i  menome'noni''tci  menowa'^tci'nip''; 
kutAgi'meg'^'''.  A'pe'^tci  wi'nApi  winwa'w  ina"  A''taniwi  menome'- 
nowa'^tc''.  Agwiga"ip  uwi'ya'Ani  wi"mena"awa''tc'';  mo'cAgi'megu 
mAmi"ei'Ag''''.     Cewa'nApi  mAmi'"crAgi  mi'ca'm  a'"tanigi  pyato'- 

20wa''tcini  ne'pi  nyiiwe'nwi  pAgigawi''towAgi  tAga'wi  wapinenu- 
"swigA'cawLmI''cameg''''.  WinwawApime'gonini  ne'ci''k^v  mAinI''ci'Ag 
a'menome'nowa''tc'',  mo'cAgi'megu  mAmi"ci'Ag''''. 

Agwi  wiiiA''tca''ipi  kAna'gwA  wi'sigi'sa''t6wa'*tc'',  m6"tc  Ane'ki'''. 
Wi'tcagAtAmowa''tci'mcg    i'ci'geniwi    tA''sw    anemikwapA'A'mowa- 

25  "^tc''.  ManetowAnipi'megu  tAnane'mawAg  a'wrpume'go\va''tci 
ne'pi  mAmi'"ci'Ag''''. 

Na'kA'''tc'',  A"pena''tci'megu  wl'ke'sine'''tcawa''tc  i'ci'giwAgi 
mAmi"ci'Agi  wi'siga'iga'wa''tcin°'".  A'ke"sine''tcawa''tci'megu  ke'- 
gime'si  mAmI"ci'Ag'''".     I'cepi'meg  I'n  a'cime'gowa'^tci    kigiino'ni- 

30  ''tci'''.  A'cawaiye'meg  u"'tcipya''tci  mA'ml'ci'A  wi'pini'u'^tci'meg 
A"pena'*tc  u'ne'keg'''".  Ea'cipike'sine"'tca'\va''tcin°'",  a'no'sA'mowa- 
"^tc  une"kwawAni  m'ke'tci'slga'iga'wa'^tcin''''.  Ki'ci'megmia'kA'- 
■^tci'siga'iga'wa'^tcin  a'k6gene'''tcawa''tc'",  nayapi'meg  a'cawiwa'te' 
a'i"ca'wiwa"*tc''.      A'no'sA'mowa'^tc    une"kwawAni    mAmi"ci'Ag''''. 

35  I'nipi  wl'n  a'cimenwa 'netAgi  wape'ckiku'pi'^tci'nenu's'^-^'.  Ini- 
''tca"  ini'gi  mAmi"ci'Ag  i'ni  wa'<'tc  i'n  i'ca'wiwa'^tc'',  a'ku- 
'tAmowa'*tciga'"meg  i'ni  wi'pwawi"ca'wiwa''tc''. 

MAnii"ci"Agi  yo'  kago''  i'ciwawAne'cka'Ano''kyawate  kiigS'ipi'meg 
ina''i  piti'g  ,  i'cike'kinawa'^tca'wiwa'sA  wl'i'ci'meguke'ka'neme- 
40  ''tc''.  Iniga''ip  amu'^tci'ca'wiwa'^tci  wapinenu''swigA'cawimI- 
'ca'm""''.  I'nip  amu''*tci  ke'kil'neme'^tci  mAmI"ci'Agi  kiigo'  i'cikl- 
m6te"siwat^',  mi'kemawa'^tci'i'ga'i  mfketlwiwapA'tlwat®';  kago'- 
'iga''meg  i'ciwawAne'cka'o'wawate  m.Ami''ci"Ag''''. 


MICHELSON.]  SACKED    PACK    ON    RIGHT    FRONT    HOOF.  259 

Again,  they  were  not  to  turn  burning  wood.  It  is  said  they 
stirred  the  fire  up  slowly  and  carefull\'. 

And  again,  they  would  go  around  giving  water  to  those  who  were 
seatetl  in  rows  inside.  Whenever  they  wished  to  do  this  in  their 
hearts,  they  then  would  go  after  water.  Yet  they  had  to  tell  the 
leading  attendants  about  it.  Yet  they  could  not  be  told  "No." 
They  would  always  be  told,  "All  right,"  indeed.  It  is  said  when  they 
brought  it,  they  would  go  around  first  giving  water  to  the  men  only. 
Then  after  the}"  had  first  given  water  to  all  the  men,  then  the  women 
at  last.     And  (they  gave  it)  to  the  women  only. 

It  is  said  that  the  women  did  not  drink  water  then  with  the  men. 
Indeed  it  was  against  the  rules  for  them  to  drink  water  with  each 
other  when  they  had  a  gens  festival  like  that.  Yet  it  was  alwa3's  the 
men  first;  then  the  women  (would  drink)  afterwards. 

"\Anien  the  ceremonial  attendants  drank,  the  water  was  different. 
They  did  not  drink  that  water  the  (others)  had  been  drinking ;  it  was 
another.  It  is  said  that  what  they  drank  was  always  there.  They 
would  not  give  everyone  a  drink;  it  was  only  the  ceremonial  attend- 
ants themselves.  Yet,  it  is  said  when  the  attendants  would  bring 
them  water  where  the  sacred  pack  was  they  would  pour  four  times  a 
little  of  it  on  the  White  Buffalo  Hoof  sacred  pack.  The  ceremonial 
attendants  themselves  alone  would  then  drink  this,  indeed  it  was 
only  for  the  attendants. 

Verily  they  were  not  to  spill  an}^  of  it,  even  a  little.  It  was  (the 
rule)  that  they  had  to  drink  as  much  as  they  dipped  out.  The 
attendants  thought  that  the  manitou  was  drinking  that  water  with 
them. 

Again,  it  was  the  ceremonial  attendants'  duty  always  to  wash  their 
hands  whenever  they  would  dish  out  (food).  Every  one  of  the 
attendants  would  wash  their  hands.  It  is  said  they  were  just  told 
to  do  so  by  those  celebrating  the  gens  festival.  A  ceremonial  attend- 
ant beginning  from  long  ago  always  kept  clean  in  his  hands.  It  is 
said  that  after  they  had  washed  their  hands,  they  would  smoke  tliem 
(with  disinfectants)  that  they  might  greatly  serve  (food).  After 
again  serving  food  again  they  washed  their  hands,  and  did  the  things 
they  had  done.  The  ceremonial  attendants  would  smoke  their  hands. 
It  is  said  that  was  what  the  Wliite  Buffalo  liked.  That  was  the  reason 
these  ceremonial  attendants  did  that,  as  they  indeed  were  afraid  not 
to  do  that. 

Should  the  ceremonial  attendants  do  something  wicked,  it  is  said 
they  would  do  something  in  a  marked  way,  whereby  they  would  be 
known.  It  is  said  they  would  do  this  on  account  of  the  White 
Buffalo  Hoof  sacred  pack.  It  is  said  that  is  how  the  ceremonial 
attendants  would  be  known  if  they  did  something  secretly,  (for 
instance)  if  they  should  look  at  those  whom  they  courted  in  a  courting 
way;  and  if  the  ceremonial  attendants  should  say  anything  evil. 


260  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ANN.  io. 

Na'lcA'''tc'',  kago''meg  i'dwawAne'cka/i'd'ta'af',  ini'mcg  ayi'g 
ami'ca'wi\va''tc''.  Kago''meg  i'ci'mane'ci'"cawi's'^'.  Me"t6''^tcipi 
ml'ca'm  a''^tcimegwit'^';  'amu^tci"cawi'^tc''. 

Ini'*tca'"ipi  wa'^tci'megu  lvi'cagu'^tci'meguwiga'"siwa^tci'. 

5  A'gwi  wa'wutAmi  kago''i  wi'i"citA"ci"cmene'ki'ta'a'^tci  mA'ml- 
"ci''^'.  Ca'cki'megu  na'na'i'lwv'maga''tc  a"tA'ciwiga''tci'k^\g''''„ 
Na'IcA'''tc'',  manetowAni'meg  a"tA'cinene'ka'nema''tci  wi'ketemi'- 
nagu'^tci  mA'mfcf^'.  "Inipi'meg  A''pena''tc  a'ci'ta'a''tci  niA'mi- 
'ci'-'^'.      A'kwiya''megu    mga'nimA'mi'd'    A"pena'^tci    kiino'iiegutA 

lOkigiino'ni'^tci'''.  Wi'nA  na'"kjV  pe'ki'meg  a"ke'tcinene'ka'nema''tci 
mane'towAn"'',  w&piku'pi'^tcine'nu'son"'".  Wrketeml'nagu<^tci'- 
meg  a'i'ciwi'ca'ta'a''tci  na'"winA  niga'nimA'mi'ci'^'.  Inipi  wi'iiA 
wa'*tciki'cagu'^tciwi"cigi''tc'',  a'mganirQAmI'"ci'i''tc''.  Uwi'^tcima- 
ml'"ci'a"      a"A'kawa'pAma''tci      wrpwawikago"imemya'cki'lc4.'mini- 

15  ''tc''.  WrwIgii'^tcrkAniini'^tci'meg  a'ina'nemri''tc  uwi'^tcimAmi''ci- 
'a"i  nIganimA'mi'ci'*".  WinA'megu  niganimA'mi'ci'A  tcagime'to- 
'sane'niwAn  a'AnemikAiio'negu'^tc''.  A'pena'*tciga"meg  a'pl- 
"tcikiga'nowe*^tci  wimv'megu  "NiganimA'mi'ci"  'a"ine'''tcip''. 
O'ni     wi'nA     me'cena"meg     a'Anemi"Ano''kana''tci     mAmi''cI'a''". 

20  I'nipi  wI'nA  nana'ima'''tci'i  nIganimA'mi'cf '^'.  MAmI"ci"a"  ag^viga- 
'kvna'g''''*',  "A'g''"''''  wi''igu'^tc''.  A'lJenawe'megu  "'Au'," 
a"iiiidtc''. 


MA'ni  na'kA'''tc'',  kago'"i  \ri'pwawip6''tci'"sanig  a'pl'te'tanigi 
kago'''.      I'nipi    pe''k    a'kawapAtA'mowri''tc''.      Kago''i    po'^tci'- 

25'sanig''^",  mA'^tciinaneto'Ani'megu  \vi'po'*tc.i'sA'ta'gowa''tc''.  I'nip 
ananetA'mowa'^tc''.  Ini''tca'"ipi  wa'^tci'megu  ki''cagu'^tc  A'kawa- 
pAtA'mowa''tc  i'ni  wi'i'ci'genig''''.  Me"cema''meg6nai  kago'tfi 
wrpo''tci'sani'gip''.  A'po"'tci''sanig  inipi'megon"'',  a'mawi'sigi- 
'sa''towa''tci    mamrcAma'gatcig'"'.       Inipi'meg    A"pena''tc    a'ca'- 

30wiwa''tc''.     Ku'tAmo'gipi  wi'mi'''tciwa'*tc'". 


Ne'pi    na"k^',     a'na'towa'^tc'',     kAnagwA'megu    no'tA    wi'pAgi- 

'senA'mowa'^tc''.      Miimye'tci'megu       piti'g       a'tA'ciklga'nowe''tci 

pyato'wa^'tcin    i'nip    a'pAgi"senA'inowa''tc'".    N6tAga''i    pAgi'senA'- 

mowat^'-,  ini'megu  wi''1\rcitepanetA'mini''tci  mA''tcimanct6'"a'An''''. 

35  Ini'*tca'"ipi    wa'^tei'niegu'u     pwawina'ipAgi'senA'mowa'*tci     mAini'- 

'cfAg"'' 


MICHELSON.]  SACRED   PACK    ON   ElfiHT   FRONT    HOOF.  261 

Again,  should  one  think  wickedly  in  his  heart,  they  would  also  do 
the  same  thing.  He  would  do  something  that  would  make  him 
ashamed.  It  is  said  that  it  would  seem  that  the  sacrctl  pack  would 
report  him;  that  would  be  the  reason  he  did  this. 

It  is  said  that  was  the  reason  why  they  were  so  careful  when  they 
acted  as  ceremonial  attendants. 

A  ceremonial  attendant  was  not  to  think  unnecessarily  about  any 
(other)  thing  in  the  meantime.  He  would  only  take  good  care  of 
what  he  was  handling  (for  the  manitou).  Also  the  ceremonial 
attendant  would  be  thinking  in  his  heart  about  the  manitou,  that  he 
might  be  blessed.  Indeed  it  is  said  that  was  what  the  ceremonial 
attendant  always  thought  in  his  heart.  It  was  even  more  so  with 
respect  to  the  leading  ceremonial  attendant  who  was  always  spoken 
to  by  those  celebrating  the  gens  festival.  He  too  would  always  think 
intently  of  the  manitou,  the  Wliite  Buffalo.  He,  the  leading  cere- 
monial attendant,  too,  would  strongly  desire  that  he  might  be  blessed. 
It  is  said  that  was  the  reason  why  he  tried  so  very  hard,  was  because 
he  was  the  leading  ceremonial  attendant.  He  watched  over  his 
fellow  attendants  that  they  might  not  ruin  anything.  The  leading 
ceremonial  attendant  wished  his  fellow  attendants  to  do  (things) 
truly  carefully.  All  the  people  would  always  speak  to  the  leading 
ceremonial  attendant  himself.  Indeed  always  during  the  gens 
festival  he  would  always  be  told,  it  is  said,  "Leading  ceremonial 
attendant."  Then  indeed  he  would  employ  the  ceremonial  attend- 
ants. It  is  said  those  were  the  ones  the  leading  ceremonial  attendant 
instructed.  It  was  impossible  for  him  to  be  told  by  the  ceremonial 
attendants,  '"No."     Everyone  alike  said  "All  right." 

Then  this  also  [was  a  rule],  that  while  anything  was  cooking  there 
must  not  anything  drop  into  it.  It  is  said  that  was  what  they 
indeed  watched  out  for.  If  something  did  drop  in,  the  evil  manitou 
was  the  one  who  dropped  it  in  for  them.  That  was  what  they 
thought  about  it.  It  is  said  that  was  the  reason  why  they  watched 
so  hard  that  it  might  be  like  that.  Indeed  it  was  any  little  thing  that 
dropped  in.  It  is  said  that  when  (something)  did  fall  in,  that  was 
taken  out  by  those  acting  as  ceremonial  attendants  and  poured  out. 
It  is  said  they  always  did  this.  It  is  said  that  they  would  be  afraid 
to  eat  it. 

Again,  when  they  went  after  water,  they  could  not  set  it  down 
before  the  right  time.  Surely  they  could  only  set  it  down  after 
they  had  brought  it  inside  of  where  the  gens  festival  was  held.  Shoukl 
they  have  set  it  down  before,  then  the  little  evil  manitou  woukl 
have  claimed  it  as  his  own.  It  is  said  that  was  the  reason  why  the 
ceremonial  attendants  never  set  it  down. 


262  ORIGIN    OF   THE   WHITE   BUFFALO   DANCE.  [eth.  ann.  lo. 

Pe'kiga''megu  ka'tcitawe'"sitcigi  nepinepina'tegig'^'',  'a'gwip 
a'cki'gitcig''''.  Ki'ci'megumamimamlnawita''atcig''''.  A'ckigi'A'gip 
a'gwi  wito'ka'wu''tcin°''.  "Me'cena'"meg  aiyi'kwine'ke'u'gowate 
me'tci'gi  ■\vi'A''t6wAg'''';  wI'agwA'piwa'^tc'',"  inanetagu'siwA'gip'". 
5  Ini^tca"  i'ci'megu'u  mamlmamlnawita"atcigi  mAinI''crAgi  wa''^tci 
nana'towa'^tc  I'ni  ne'p''. 


A'ckigi'A'gipi    wInane'"siwAgi'    ca"ck''.      I'nip    a'ciwito''kawu''tc 
a'cki'gi'Ag    a'mAmrci''iwa''tc''.     O'n    a'nAna'e'sa"kwawa'^tc    a'cki'- 
gi'Ag''''. 
10      Ayigiwa''mcgu'u       pA'ci'to'Ag'^''.      Me'teno'inegu       klge''sitcigi 
pA'ci'to'Agi  ne'pi  na'tegig''''.     I'nip  a'ca'wiwa''tc''. 

O'ni      na'kA''*tci      na'"ina"      a"me'sotawi'megu'u'sigA'Ama'wa"^tci 

wi'kume'me''tci'      i'nip      a'ke"tcike'sine'''tcawa''tc''.     Kl'clni'cawi'- 

wa'^tci  a'wapi'slga'i'gawa'^tc''.    Cewa'nAp'",    Ana'gAnAni   nawA'^tci'- 

15megu    no"sAm6gi    mAmI''ci'Ag''''.     Tniga''ipi    mAmI"ci'Ag    a'pwa- 

witcitA'piwa'^tc'".    A'penii'^tci'meg  a"nemA''sowa'^tc'\ 

'O'nipi  niga'nimA'mi'cI'A  niI''camAn  a'A''tanigi  te'pina'  ii'nenya'- 
mA'su'^tci  ne'ki'megu  pemi'siga'i'gani''tci  mAmI''cra'''.  AgwikAna'- 
gwA  wi'tci'tApi^tc''. 

20  Ki'ci'megutcatcagi'senya'ni'^tcini  wi'seni'ni'^tci''',  mAmi"crAg 
a'mawAteiiA'mowa'^tci'  cIgw^AtAm6'we''tcin  A''kAnAn"''.  A'wiga- 
''tci'ipeguniawAtenA'mowa''tci  wI'pwawi'megunegu'ta'iklwagwA'- 
tanis'^''.  A'i'"cima''tci  niganimA'mfcrA  mAnii''ci'a'''.  O'ni  ki'ciki- 
gano'we^tcin     ini'pinin     a'a'wAtog     A''kAnAn°''.     Niga'nimA'mi'ci" 

25a'Aneminiga'ni"*tc  A"k  a'Anemi'so'genAg'"''.  I'niye  mamaiyA'- 
mcg  api'nategi  niiyapi'meg  a"niawipAgi'ci'weto''tci  wa'tenAg''''. 
Me'teguini"cita"tApAgo'mna'ina"meg  a"A't6'*tc''.  O'n  A'"kAnAn 
i'nin  ina"  a'sige'cka'nAmegi"  cigwAta'tagin"''. 

Niiyapi'megu      ke'gime'si     ma'mye'tc     a'mawitcagipiti'gawa''tci 
30mAmi"ci'Ag     a'tA'cikigano'wete'"'.     I'na''*tca'     a'u''tcino'wiwa^tc''. 
'I'nip    a'penope'nowa''tc    a"uwigi'wa''tcin°''.    A'ki'cikunA'gwiwa''tc 
a'inaneti"sowa'^tc''. 

I'nugi  wi'n  agwi'megu  wata'wi  'in  i'cawi'wa''tcini  mAmI"crAg''''. 
Ca'cki'meg  a'mAmI'ci"iwa''tc'",  memya'ckiga'  mo'tci'meg''"'.  Agwl'- 
SSniye  watawi'meg  i'ci'kegin"''.  Me'to^'tci'meg  awawi'cawi"iwAgi 
mAmi'"cI'Ag''''.  Ane'tA  ki'ci'meguwi'seni'wa''tcin  Ini'meg  a'pe'- 
nowa^'tc''.  Ane't  a'wi"cA'"sowa''tc  ini'meg  a'no'wiwa''tc'".  Ane't 
a'pA"kigwA"sowa''tc  ini'meg  a"no'wiwa''tc'".  Ane^t  ina''megu 
tA'cikegya'ck^vtawane'mawAgi  wi'kume'me''tci'''.  Agwi'*tca'ape'- 
40'enigi      menwi'A'cAma'wa''tcin      i'n      a'ca'witcig''''.     Me'teno''meg 


MICHELSON.]  SACRED   PACK    ON    RIGHT   FRONT   HOOF.  263 

Indeed  those  who  were  very  old  were  the  ones  who  always  went 
after  water,  not  the  young  ones  it  is  said.  They  were  the  ones  who 
already  thought  seriously  about  things  in  their  hearts.  It  is  said 
that  young  ones  were  not  permitted.  It  is  said  that  they  would  be 
thought  of  (in  this  way),  "Why,  very  likely  when  they  are  made 
tired  they  will  set  it  down  on  the  ground;  they  will  rest."  That 
verily  is  why  those  ceremonial  attendants  who  already  think  seriously 
about  things  go  after  that  water. 

It  is  said  that  the  younger  ones  only  butcher  (the  meat).  That 
was  what  the  younger  ones  were  allowed  to  do  when  they  acted  as 
ceremonial  attendants.     Again,  the  younger  ones  had  to  cook. 

Also,  indeed,  the  old  men.  Only  those  old  men  who  were  strong 
were  the  ones  who  went  after  water.  It  is  said  that  was  the  way 
they  did. 

And  also  when  the  time  came  for  them  to  serve  all  of  those  invited 
it  is  said  that  they  would  wash  their  hands  very  vigorously.  After 
they  had  done  that  they  would  begin  to  serve  (the  food).  Still,  it 
is  said,  the  ceremonial  attendants  would  wait  and  smoke  the  bowls. 
Now  it  is  said  that  the  ceremonial  attendants  did  not  sit  down. 
Indeed  they  would  always  stand  up. 

And  it  is  said  the  leading  ceremonial  attendant  would  then  stand 
where  the  sacred  packs  were  as  long  as  the  ceremonial  attendants 
were  serving  (the  food) .     He  was  not  to  sit  down. 

After  those  who  were  eating  had  all  eaten  the  ceremonial  attendants 
would  go  around  and  gather  the  bones  that  were  left.  They  gathered 
them  up  carefully  indeed  so  they  were  not  to  be  lying  around  any- 
where. That  is  what  the  leading  ceremonial  attendant  said  to  the 
ceremonial  attendants.  And  after  the  gens  festival,  it  is  said  those 
bones  were  then  taken  away.  The  leading  attendant  would  take 
the  lead  carrying  earth  in  his  hands.  Eventually  he  carried  that 
earth  back  to  where  he  got  it  early  in  the  morning.  He  (also)  put 
oak  leaves  there.  Those  bones  were  then  poured  out  there,  those 
that  were  left  over. 

Indeed,  eventually  every  one  of  the  ceremonial  attendants  had  to 
go  straight  back  in  where  they  had  had  the  gens  festival.  They 
then  went  out  from  there.  It  is  said  that  they  would  each  go  to 
their  homes.     They  considered  that  they  had  gone  through  it. 

Now  the  ceremonial  attendants  do  not  do  that  at  all.  All  (they  do) 
is  to  only  act  as  ceremonial  attendants,  even  indeed  very  carelessly. 
It  is  not  Hke  what  it  used  to  be  at  all.  It  seems  as  though  the  cere- 
monial attendants  just  do  a  little  (of  what  ought  to  be  done).  Indeed 
some  go  home  after  they  have  eaten.  Some  go  outside  when  indeed 
they  get  hot.  Some  go  outside  indeed  when  the  smoke  gets  into 
their  eyes.  Some  think  meanly  of  those  who  are  invited,  even  in 
there.     Those  who   do    that   do   not   usually  feed    them   properly. 


264  ORIGIX    OP    THE    WHITE    BUFFALO    DANCE.  [eth.  ,>NS,  40. 

ii'cAne'kiitl'wa'^tcin  In  a'cimamenwi'A'cA'tiwa'^tc''.  Inu'gi  mc'teno'- 
'megu  klgano'ni"*tci'  a'nagAtawanemc'gowa''tci  mAmi'ViAg  I'n 
a'pcn  ;l'i'ci'slga'i'gawa*'tci  mAmI''crAg'"". 

Agw  I'niy  A'cawai'ye  mAmi"cI'a'  a'ca'\vini''tci  pA''c  i'cawl'wa- 
5  ''tcin"''.  Na"kA  niT'cate'siwAgi'mcgu  me'ce'na'i  mAmi''ci'Ag''''. 
Agw  i'niye  kago''mcg  i'ciku't.\mo'wa'*tcini  wapinenu'swi'gA'ca'- 
wimi'ca'm™''. 

Ponigii/'mo'tc  ina''i  tAgwi'A"tawAn  ini'ni  mi'ca'ma'An°''. 
Nyawipina'  A"tiiwAni  pI'caganimu'ta'Ag''''.  Inu'gi  ne'ci'kA'meg 
10  ina''  A'to'pi  wape"ckiku'pi''tcinenu''swiini'ca'ni™''.  Ini'megu  ne'ci''k 
a'cincguti''sct6g''''.    Po'n  ii'A'kawa'pi'An  i'na"  A'to'p''. 

Ane'tApi'  cagwane'mow.\g  ito'pi  wl''avva''tc  Ina"  a'A''tanig  ini'n 

a'kawa'pi"An°''.     A'p\vawiga''ipina'A''tanigi    pe'kimegu'pin    a"ma'- 

nawa''tci    mAmI''ci'Agiga'i    na'lwv'''tci    ni'mitcig'''".    A'nianawa''tci'- 

1.5  meg*"*'.     MiimatomowApitcigi'ga'     a'manawa''tci'megu'"'.     Ini^'tca'- 

'ipi  wa'''tci  po'n  I'na'  ini'n  A'to'g  i'n  ji'ca'wigin  a'kawa'pi'An"''. 

I'n      a'kwi'''tci      w'apc'ckiku'pi''tcincnu's\vi'a'kawapA'megwi'^tc''. 
Wapinenu'swigA'ca'wiml'ca'm  a'kwi'^tc''. 


MIC  iiKLsiiN]  SACRED    PACK    OX    RIGHT    FRONT    HOOF.  265 

They  onh'  feed  well  the  one  with  whom  they  are  well  acquainted. 
The  ceremonial  attendants  now  serve  everyone  alike  only  when  they 
are  being  watched  over  by  those  celebrating  the  gens  festival. 

The  ceremonial  attendants  do  not  do  the  way  the  ceremonial 
attendants  used  to  do  long  ago.  Again,  the  ceremonial  attendants 
even  dress  up  indeed  in  fine  attire.  They  are  not  at  all  afraid  of  that 
^A^iite  Buffalo  Hoof  sacred  pack. 

Those  little  sacred  packs  are  no  longer  there  together.  Four  of 
them  are  in  a  parfleche.  •  The  \Miite  Buffalo  sacred  pack  is  the  only 
one  that  is  now  put  there.  Indeed  that  is  the  only  one  that  is  placed 
there  by  itself.     They  do  not  put  the  watchers  *  there  any  more. 

It  is  said  that  some  do  not  want  to  go  over  when  those  watchers 
are  there.  When  they  are  not  there,  there  are  then  many  ceremonial 
attendants  and  also  the  dancers.  Indeed  there  would  be  many. 
Also  there  would  be  many  indeed  of  those  who  sit  as  worshippers 
there.  It  is  said  that  is  the  reason  why  they  have  ceased  to  put 
those  watchers  there  when  there  is  anything  like  that. 

This  is  the  end  of  (the  story  of)  the  one  who  watches  over  the  White 
Buffalo.     The  end  of  the  Wliite  Buffalo  Hoof  Sacred  Pack. 

*  Minor  packs. 

3599°— 2Di IS 


"O'NI  WAPECKIKUTPTCI'NENU'SWA  'UMAIYA'WINEG 
U"TCIWA''TCINA'W^KWAG  U^TCIWA^'TCIP^GI'CI'MONIG 
U'°TC  A"CITE"KATAGI   MI'CA'M'"'. 

Wape'ckinenu'so'ckA'cimi'ca'm  a'cite"katag''''.  Mo'cAgi'megu 
na''kani  kl'ganut  a'kawapA'ineg\vi''tc'". 

Ea'ganutA  na'ina"inegu  mAmi"crAni  -pya-'nit  a'^tcimo'egut*'', 
"Wi'ci"caiyAn"'',''  ine't"',  mA'kwa''tci'inegu.  "'Au',"  wi'i"ciwa- 
5  ''tc''.  Wi'pwawi'megukag5"i'i'cimAtunwawinA''kutAg''''.  MA'kwa- 
•^tci'megu,  "'Au',"  wl'i'''tc'". 

Na'ina''meg  a'klyu''sani'^tc'',  "ini'meg  a'kl'ci'meguku'setawa'- 
wa^'tci  mAmI"ci'An°'". 

Wi'nA  na'kA"*tci  mA'mi'ci'A  wrpwawi'megukago''i'i'cikiV'gatwa- 
10 ''tc'".  Wi'kegye'tenAma''tci  ino'tci'megu'u  mamrcAmawawa'''tci'i 
klwi'a^tci'mo'ate  ■wrci"cani''tc''. 

ManetowAnimego'ni  niganimA'ml'ci"  a'kl'cikege''ckawa''tc  a'ci'- 
ta'a'^tc*'. 

'O'n"'',    wi'kiga'nutcig'''',    na''kA    na'ina''meg    a'kl'ciwItA'mawu- 

15  "^tci    wi"cl'"cawa''tc'',    Ini'megu    mane'towAn    a'kl'ci'megutAniine'- 

mawa'^tc   uwl'yawag''''.    Ca'ckimc'gupini  wi'i'cine''towa''tci   kiigo'' 

a'nene"kanctA'mowa''tc'',    wrmAtagw'iklga'nowa'^tci   wi'wapAtAma'- 

gowa'^tei  wape'ckiku'pi'^tcine'nu'son"'',  wi'tapi''awa'^tc''. 

I'nip  a'citii"awa''tci  kiga'nutcig''''. 

20      Cwa'cigAgifmegu      tA'sugu'n      i'ci'nigan      a'ke'ka'iga'wawa^'tc''. 
Inime'gup  A''pena''tc  i'ci'nigan"''. 

Oni'pinigi     wi'klga'nutcigi     pe''k     a'ci''cawa"^tc''.     'ApinApi'meg 
ane't    a'miwAg    a'mawi'cl"cawa''tc''.    Me'cemego'na'     a'nAtuna'A'- 
mowa'^tci  mi"'tcipa'''. 
25     Neni\vAgiga''ipi  wawl'witcigi  wawite'p   a'i3l'tci'cl''cawa'^tc   a'gwi 
kAkAnonetra'wa'^tcin  uwi'wawa"''. 

Ane'AnenwiwAgiga''ip'".        I'ni     ne''ki     wi'pwawiwine''siwa''tc''. 

I'nipi  wa'''tc  Ane'Ane'mvIwa''tc''. 

O'ni  na''ina'i  \vi'kIga'nowa''tc   a'A'sipi'A'ci"t6wa'^tci  wI'tA'cino'- 

30'sowa''tc''.     MamaiyApi'meg   a'wapino"sowa'*tci  wi'tA'ciklga'nowa- 

■^tc''.      A'mawipiti'gawa''tc   iniga"ipi   wrkiga'nowa''tc''.      MAmi''ci- 

'Agi  kiwimawA^tciwe'towAg''''.     KiwimaniiwA'gip  a'kiyu''sawa''tc''. 


A'Anemi'awAteiiAma'wawa^tc    api'ci'"catcig''''.       'A'Anemi'megu- 
'awA'tSwe'^tc''. 
266 


(THEN)  THE  SACRED  PACK  TH^VT  IS  SPOKEN  OF  AS 
BEING  ON  THE  RIGHT  SIDE  OF  THE  WHITE  BUFFALO; 
ON   THE   SOUTH   AND   WEST  SIDE   OF   HIM. 

It  is  called  the  Wliite  Buffalo's  Hoof  Sacred  Pack.  It  also  watches 
only  over  one  celebrating  a  gens  pack. 

Whenever  one  who  is  to  celebrate  his  gens  is  approached  by  a 
ceremonial  attendant  and  is  informed,  "  You  must  hunt,"  if  he  is  told 
that,  he  must  cjuietly  say,  "All  right."  He  must  not  consent  in  any 
foolish  way.     He  must  quietly  say,  "All  right." 

When  the  ceremonial  attendant  has  begun  to  walk  around,  they 
are  then  already  afraid  of  him. 

The  ceremonial  attendant  himself  must  not  joke  in  any  way. 
Indeed  he  must  tell  the  truth  when  he  goes  around  notif j'ing  those  for 
whom  he  acts  as  ceremonial  attendant  to  hunt. 

The  leading  ceremonial  attendant  thinks  in  his  heart  that  he  has 
the  manitou  already  in  him. 

Then,  again,  after  those  who  were  to  celebrate  their  gens  festival 
were  told  to  hunt,  they  indeed  thought  in  their  hearts  that  the 
manitou  was  within  them.  They  only  thought  about  that  which  they 
were  going  to  kill  for  it,  that  the  White  Buffalo  might  look  upon  them 
enjoying  a  gens  festival,  that  they  must  please  him. 

That,  it  is  said,  is  what  those  celebrating  a  gens  festival  thought 
about  in  their'hearts. 

They  would  name  the  date  eight  days  ahead.  That  was  the  number 
of  days  ahead  (they  would)  always  (set  the  date). 

And  then,  it  is  said,  those  who  were  to  give  the  gens  festival  would 
hunt  earnestly.  It  is  said  that  some  would  even  move  camp  when 
they  went  to  hunt.     They  hunted  for  any  kind  of  little  game. 

It  is  said  that  the  men  who  had  wives  did  not,  at  least  while  hunt- 
ing, talk  to  their  wives. 

It  is  said  that  they  would  always  bathe.  They  were  not  to  be  dirty 
during  that  time.     That  was  the  reason  why  they  bathed. 

And  when  the  time  came  for  them  to  hold  the  gens  festival  they  all 
joined  in  the  making  of  a  place  where  they  were  to  smoke  themselves. 
It  is  said  they  indeed  began  to  smoke  themselves  early  where  they 
were  to  hold  the  gens  festival.  They  would  go  in,  it  is  said,  where 
they  were  to  give  the  gens  festival.  The  ceremonial  attendants 
gathered  up  (that  which  they  were  to  offer).  It  is  said  that  they 
went  in  great  numbers  as  they  walked  around. 

Those  who  had  gone  hunting  would  continue  to  hand  them  (the 
game) .     These  would  continue  to  be  taken. 

267 


268  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ax.v.  40. 

Niganiga''ipi  iiiA'mrcfA  klwinl'ganit  a'pemi'uwi'gini^tci  miine- 
senogimriwi'so'ni''tci''\  WinAme'gup  a'nAnatu"tawa'*tc''.  "Kene- 
'ta'wii'ip"''^',"  a"ina''tci  mami'cAmawa"'tci'''. 


A'Anemiga'me'gupi'A'prtci'awA't6we''tc     S'Anemi'a'WAtenA'mawu- 
5 ''tci   wi'kiga'nowc''tc''.      Aiyaniwe'megu    wapikupi'^tcinenu'swiml- 
'ca'm  a'"A"tag  a'mawA'^tcI'wetogi  mena''ckunon"''. 

O'n  a'Anemi'a"'tci'mo'e''tc  T'na'  iiwi'tA  pA''cit6'A  mane'senogima'- 
wi'sut"^":     "MA'nIn    uta''Inem'"'V'     a"Ane'mine''tci    pyiitotAmo'we- 
''tcin°''.      A"A'nemike'ki'no'su''tc''.      Kegime'si'ineg    a'ke'ki'no'su- 
10<*tc'". 

Inigiga"!  •w'l'klga'nutcig  A"pena''tci'megu  manetowAni'meg  a'nene- 
"kane'ma\va''tc''.  Wi'ke'kanetAmagowa*^tci'meg  a'Anemi'cita'atA'- 
mowa'^tc  ukiga'nonwaw'^'',  kegime'si'meg  I'n  a'cita''a\va''toi  mane- 
'senogimawi'sutcig''''. 
15  Ane'tAp  ApinAme'gupi  mA'kAta'wiwAgi  ne/'ki  pemi'ci"cawa'*tc''. 
Apeno'Aga"  a'ci"caniitAina-wu''tci'megir"'.  Wl'kiga'no'i'^tc  a'liAta- 
wanetA'niawTi''tc''. 

Na"k  o"swawa"i  nape'netcig  Ape'no'Ag  ugl'wawa'i  tA'gwA'an  a'ci'- 
"toni'^tc''.     'O  tcAtcAwi'kii/'i  kl'ca'kAtii'nigini  wapi'gunAn  ii'awAta- 
20  "i'wani''tc''.      "MA'ni    mA'nA    wrki'ganu''tc'',''    'a'cl'wani'^tc  ugi'- 
wawAn"''. 

'O'n  a'ne'pena"sowa''tc  Ape'no'Agi  na'penego'wa'^tcini  ne'niwAn 

a'ci''cani'^tc''.     A'nAtuna'Ama'gowa''tci  \\i'kIgii'nowa''tc''.      Ne'to'- 

ni'^tcini    kago''     ini'n     a'kIga'nowa''tc'\       Cewa'nanA    mAne'seno- 

25giniawi'Ape'no'a'i    na"penat    a'mAmrpri'*tci'meg''"'.      Ki'ci'api'ci'- 

"ca'^tcini  ^vrmAmi'ci'i''tci'meg''"'.     I'cigenl'wip  I'n  a''cawit-^'. 

O'ni  ka''kva'a'i  piime'iiegut  A'peno'  ume''co'Ani'  ca''ck  a'wi'tama- 
''tc  a'mawiklgano\vA'pini''tc''.  Wi'nA  na''m  A'peno'  lya''  il'mawi- 
'Api''Api''tc''.    Ne''ki  wInA'*tca"megu  pemikiga'nowe''tc  lya''  a'Api'- 

SO'Api^^tc''. 

'O'ni  kiga'nutcig  a'no'wiwa''tci  wa'witep''.  Nen5tawi'A'sa'ma\vAn 
a'Ata"pe'nawa''tc  i'ni  mi'ca'm  a'A'"tanigi  wape'ckinenu'so'ckA- 
'cimfca'm  a'sA'kA'wa/'towa^tc''.  'O'ni  na'kA'^'tci'  sagi'^'tci  kl'cipya'- 
\va''tcini     tepina"meg    A'peme'g     a'ina''kawa''tci     nenota'wi'A'sa'- 

35mawAn°''.  Wa'^^tc  i'cawiwa''tciga''i  me't6'''tci  mane'towa'i  wi'ke- 
'kaneme'go-v\'a''tc  a'tA'ciklga'nowe'^tc'",  wru''tcino'wIwa''tc'".  'Ini- 
''tca'i'p  inini  wa"'tc  i'ca'wiwa''tc  A'sa'mawAn"''. 

Uwiya'Aga'i'pini  pwawi''cawit''',  awi't  aiyapAmipItane'niena'ana" 

a'tA'cikTga'no\ve''tc''.       Na'ina''nieg     a''nowI'^tc     Inina''megu    me- 

40to'''tc    a"penu''tc    a'u'wigi''tc''.      Ku"^tciga'kwiga'wI'nAp    ina''megu 

piti'g   Api''Api's    a'tA'cikiga'nowe's*',    cewa'nAp    awi't    Ini'ni   wape- 


MiCHELSON.]  SACRED   PACK   ON    THE   EIGHT   SIDE.  269 

It  is  said  that  the  leading  ceremonial  attendant  was  the  one  who 
was  in  the  lead  (as  they  went)  around  among  the  dwellings  of  the 
War  gens.  He  was  indeed  the  one,  it  is  said,  who  asked  them. 
"Have  you  slain  game?"  he  would  sa}^  to  those  whose  ceremonial 
attendant  he  was. 

It  is  said  that  all  the  while  the  offerings  he  was  handed  were  being 
taken  that  a  gens  festival  might  be  held.  The  meat  food  was  brought 
together  in  one  spot  where  the  Wliite  Buffalo  sacred  pack  always  was. 

Then  an  old  man  that  was  a  member  of  the  War  gens,  and  who 
was  there,  would  be  always  told:  "This  is  that  one's,"  he  would 
be  told  as  it  was  brought  in  (for  the  feast).  He  would  keep  track 
of  them.     Indeed  he  kept  track  of  everything. 

Those  who  were  to  give  the  gens  festival  would  always  think  about 
the  manitou  in  their  hearts.  To  know  what  thej-  thought  in  their 
hearts  aljout  their  gens  festival  every  one  of  those  who  were  members 
of  the  War  gens  desired  in  their  hearts. 

It  is  said  that  some  even  fasted  as  long  as  they  were  hunting. 
They  indeed  hunted  in  behalf  of  a  child.  They  wanted  something 
which  it  could  offer  in  tiie  gens  festival. 

Again,  the  mothers  of  children  whose  fathers  were  dead  would 
make  corn  dumplings.  Then  sometimes  they  would  send  dried 
pumpkins  along.  "This  is  the  (pumpkin)  this  one  is  to  offer,"  their 
mothers  said. 

And  where  there  were  stepchildren,  their  stepfather  hunted.  He 
would  seek  an  offering  for  them.  When  he  killed  something  then 
that  is  what  they  offered  in  the  gens  festival.  Still,  that  one  who 
was  a  step-parent  to  children  of  the  War  gens  acted  as  a  ceremonial 
attendant.  He  would  act  as  an  attendant  indeed  after  he  had  gone 
out  to  hunt.     It  is  said  that  is  the  rule  of  anyone  who  does  that. 

Then  the  child  who  was  cared  for  by  aged  people  would  only  go 
along  mth  its  grandfather  when  the  latter  went  to  sit  as  one  cele- 
brating a  gens  festival.  That  child  went  and  sat  there  too.  It  of 
course  sat  there  as  long  as  the  gens  festival  was  held. 

Those  celebrating  the  gens  festival  then  went  out  for  a  while. 
They  took  up  Indian  tobacco  and  burned  it  for  that  Wliite  Buffalo's 
Hoof  sacred  pack,  where  it  was.  Then  after  they  had  come  outside, 
they  would  throw  that  Indian  tobacco  straight  up  (in  the  air).  Why 
they  cUd  this  w'as  because  they  wanted  the  manitous  to  know  where 
they  were  giving  the  gens  festival,  as  it  seemed,  and  from  where  they 
came  out.  It  is  said  that  was  the  reason  they  did  this  with  the 
tobacco. 

If  some  one,  it  is  said,  did  not  do  that,  they  would  not  think  that 
he  had  gone  back  in  where  the  gens  festival  was.  "V\lienever  he  went 
out  it  seemed  as  if  he  had  departed  for  home.  Although  he  would 
be  sitting  inside  there  where  the  gens  festival  was,  yet  the  manitou 


270  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  anx.  40. 

"ckinenu"so'ckA"cimi"cameg  api'ni^tci'i  maneto'waiya'  I'n  inane'- 
megu's'^'.  WinAmego'nA  me'to'sa'neniwA  tA'cinA'naw  i'na'  Api'- 
'Api's*'. 

Ini''tca'"ipi  wa^'tcimego'ni  me"cena'  I'n  i'ca'wiwa'^tc'".  Me'cega'- 
5'megu  kl'ganut'*',  i'kwa'w^*',  A'peno'*",  a'nawA''tcimegu'une"sa'- 
mawAniwape'ckinenu'so'ckA'cimi''camegipA'gina'*tc''.  Mo''tci 
ta'ki'so"itcig  ini'meg  a'to'tawu'^tc''.  Wayo''sitcigi  inAne'senogi'- 
mawa''",  "Ma'A'ni  mA'iiA  'une'sii'mawAn"''/'  a'ine'^tcipa'pe"'''. 
Apeno'aAga'in  inime'gup  a'ca'whva'^tc''. 

10  'O'ni  na"k  a'pi'tci'megukIga'nowa''tci  kii'tcita'we'sitA  neni'wA 
wi'tcItApi^tci'meg''"'. 

Na''kA  wi'wi'cigi'inegunA'gAmu''tci  na'gAmut'^'. 
Na"kA  mA'k\va''tci'megu  wraiya''tcimo'e'tiwa''tc'".     Wl'pwawi'- 
megukago"i'cinA"sAtawikAnone'tIwa''tci  ne''ki  pemiklga/nowa'^tc''. 

16U'wiya"A     kago"     i'cinA'sAtawikA'nawit*',    wi"pe"tA'sAgigenigi'mcg 
u'wiyaw'"''.       Wi'menwi''tca''meg     a'penawe'megu     ke'ca'^'tci    wl- 
'kAnone'tiwa'^tc''.        Ini'megu    ki'ganoni     wi'aiyatotAma'tiwa'^tc'" 
I'nip   a'ci'a'ciine'tiwa'^tc''.      Iniga''ipi   wlnwa'wA   wape'ckinenu'so- 
'ckiml'ca'm    I'ni    mo'cAgi'megu    ki'giinut    a'kawapA'megwi^'tci    wli 

20  "inemi'i'ca'wigwani  ne'ki'megu  pemiklga'nowa'^tc''.       I'ni  ne''kin 
peminagAtawaneme'gwiwa''tc'",   ini'^tca"   ina^'tcimotu'ga'ig'"'.      Ini- 
''tca''winA  wa''tci'megu  ki'cagu'''tci  ku'tA'gi  mo"tci  tAga'wi  kiigo'- 
'a"i  wi'ino'wa'i''tci  pe"tci  ki'ganut*'. 

Na''k*^',     ke'te'nA     wi'mA'kwa''tci'megu'i'ci'ta'a''tc''.     Wi'pwawi- 

25wa'wutAininene'kita'a'*tci  nii''ketIwi-na'kA"'tci-wawAne'cka'i'cita'- 
'agAni,  -wi'pwawinene'ka'netAg^''.  I'nipi  kwii'tA'g"''.  Aiya'^tci- 
^tcime'gupi  i'citlw^'^",  wi'ku'tA'mowa''tcimegu'pIni  wape'ckinenu'so- 
'ckA'cimica'm'"''. 

A'utotametigi'meg   ana'netig'''',   i'ni  wi'inaneme'tlyAg'^^'''.     Ini'- 

30  nani  wape'ckinu'so'ckA'cimi'ca'mi  wi'ki'cagii''tcimenwinawa"to- 
y^gkwe'_  J'j^  ananeme'nAgvve  wi'nA  niA'n  a'ci''soyAgwe  kiltemi'- 
nonAgwA  wapiku'pi''tci'nenu"s'^'^'.  Ke'tcinawe'megu  Ke'cemane'- 
towAn  An6''kaneg'''^*'.  Kina'nA<^tca'i  niA'ni  keketemina'gunan°*'. 
MA'n     a'ci'so'ni''tcini     ketemina'wagwani     mane'senogimawi'so'ni- 

35  ^tcin"''.  'Iniga"mAni  wa^'tci'megu  ke"tci  ki'cagu"'tci  wAni'nawe 
mA'n  a'ci'A'kawapA'tatag'''".  TA'senwi'mAni  pe''kagi''tc  ini'megu 
tA''swi  wa"*tc  A"kawapAma"soyAg'"'^'.  Agwiga"ina'i  ku'tAgAn  In 
i'ci'kegin°'V'  a'ine'^tcipa'pe'  u'cki'nawa''^",  me'cemego'na''',  'i'kwii- 
WAgi'ga''". 

40  "A"ci''tca"megume'nwikeg  Anemi'i'ci'ta'ag''"'.  Ini'megu  kl'ina- 
neme'guwawA  me'ee'na'i  kwiye'n  inane'tAmagwe  kl'yawaw""''. 
'Ano'tatagi  niA'ni  wape'ckiku'pi^'tcinenu'swimi'ca'm  I'n  i'citii'- 
'ayag''"'''',     Ini'megu     wi'i"cigen'''''.     Ag\viga"i     ni'nA     ke'ktinetA'- 


MICHELSON.]  SACRED    PACK    ON    THE    RIGHT   SIDE.  271 

skins  that  were  in  the  WMte  Buffalo's  Hoof  sacred  pack  would  not 
think  that  of  him.  That  person  himself  would  be  sitting  there  for 
naught. 

It  is  said  that  was  the  reason  why  they  indeed  did  that.  Anyone 
who  was  celebrating  the  gens  festival,  or  a  child,  stopped  to  throw 
his  (or  its)  tobacco  on  the  White  Buffalo's  Hoof  sacred  pack.  Even 
those  who  were  in  cradles  would  be  made  to  do  that.  Those  whose 
fathers  were  of  the  War  gens  would  be  told:  '"This  is  this  one's 
tobacco."  It  is  said  that  was  what  they  usually  did,  even  a  little 
child. 

Then  again,  the  man  who  was  aged  was  to  sit  up  while  they  held 
the  gens  festival. 

Again,  the  one  who  sang  was  to  sing  loudly  indeed. 

Again,  they  were  to  instruct  each  other  quietly.  They  were  not 
to  speak  to  each  otlier  in  any  harsh  way  as  long  as  they  held  the 
gens  festival.  If  someone  did  speak  harshly  in  any  way  his  life 
would  be  made  ill.  Indeed,  then  they  were  to  speak  to  each  other 
pleasantly  and  kindly,  everyone  alike.  They  were  to  talk  about 
the  gens  festival  to  each  other.  It  is  said  that  was  what  they  advised 
each  other  to  do.  As  for  them,  it  is  said  that  White  Buffalo's  Hoof 
sacred  pack  only  watched  over  the  one  giving  the  gens  festival  in 
whatever  way  he  was  to  do  as  long  as  they  were  holding  the  gens 
festival.  That  is  how  long  it  kept  track  of  them,  is  what  they  seem 
to  have  told.  That  is  the  reason  why  one  celebrating  the  gens  festival 
was  afraid  to  accidentally  say  something  even  a  little  out  of  the  way. 

Again,  one  truly  indeed  must  think  right  in  his  heart.  He  must 
not  unnecessarily  think  thoughts  of  courting,  nor  must  he  think  of 
wickedness.  It  is  said  that  was  what  he  was  afraid  of.  They  earnestly 
said  to  one  another  that  they  must  fear  that  White  Buffalo's  Hoof 
sacred  pack. 

"Wliat  brethren  think  of  each  other,  that  is  what  we  shall  think 
of  each  other.  We  shall  then  very  much  please  that  White  Buffalo's 
Hoof  sacred  pack.  That  is  what  is  expected  of  us,  who  are  members 
of  this  gens,  by  the  Wliite  Buffalo  who  blessed  us.  He  has  personally 
been  appointed  by  the  Gentle  Manitou.  He  has  then  blessed  us 
with  this.  He  has  blessed  the  one  who  bore  the  name  of  the  War 
gens.  That  indeed  is  the  reason  why  this  (name)  is  being  so  greatly 
watched  from  everywhere.  As  many  as  are  the  number  (of  limbs) 
that  branch  out  from  him,  from  just  as  many  (places)  are  we  watched. 
There  are  no  others  like  that,"  a  young  man  would  be  told,  (or) 
simply  anyone,  women  too. 

"Indeed  then,  continue  to  think  in  a  good  way.  Indeed  h.p  will 
think  just  so  of  you,  if  you  think  rightly  about  your  lives,  if  you 
wish  anything  of  this  White  Buffalo's  Hoof  sacred  pack  in  the  way 
it  has  been  planned,  it  will  be  just  that  way.     I  do  not  know  what  it 


272  ORIGIN    OF    THE    WHITE    BUFFALO   DANCE.  [eth.  ANN.  40. 

manin    anota'tagwiin"'',''    a''ine''tci    kigii'iiutcig''''.     "Ca'cki'megu 
kegime'si'megu  niAkwa'^'tci  wl'i'cita'ayiig'^"'''/'  a''ine''tc''. 

Ini'^tca''ipi     kiga'nutcigi     wa'^'tci     mA'kwa"'tc     Api'A'piwa'^tc''. 
A'gwip    u'wiya'     ii'cki'gi'Agi    ta'itAnanAgetuna'mu''tcin°''.     Pe'ki'- 
Smegu  inA'kwa'<'tci   kl'cinaga'wa'^tcini  mA'ku'a'''tc   a'Api'A'piwa'^tci 
ne'niwAg''''. 

O'ni  pA'cit6'"a"Ag  a'ta'itAnanAgctuna'mowa''tc''.  Ini'megu  mi'- 
'camAn  a'aiyatotA'mowa''tci  na'kA"'tci  ne'poM^en"''.  Miime'tcina'- 
'wapAnwi    a'atotA'mowa'^tc'';    M'i'i'ca'wini''t('i    na'iklgano'ni'^tcin''''. 

10''Me'cena"wInA'megu  kAbo'twe  wi'nepo''ini''tc''.  A'gwi  wi'kagi- 
gane'niwi'^tc''.  Ka'kanetAmi'ni'^tcini  iiAgA'monAni  na'kA'''tci 
ki'giinoni  nagAtawanetAmi'ni''tci''',  me'cemego'na'  ii'cike'kino'so'- 
nu'*tci'i  wi'nepo'ini'^tei'meg''"".  Cewii'n  i'nina'i  wi'memvi'megu'i- 
"ca'wini''tc''.    Mame'tcina''megu    w?i"sayawi    pyate'ci'tanig'^''',    I'n 

ISi'ni  wi'wapAma''sowa'*tci  kwIyena'niyiigA  pyii'^tci'ca'witcig'''". 
Ma'ba  wlruv'meg  ii'cimenwa'netAgi  pya<'tci"cawitA  wlnanina'ini 
wi'mAmato'mo'e''tc''.  WrwapA'tone^'tci  inAmato'mowen  iipl- 
"tcikI''cagu"*tci'sAnAgA'tenig''''.  MAmii'tomute  mame"ci''kA  wi- 
'a'nowaw^'*^'.      Inina'i  luAiii  wl'n  a'pi'tcina/'sayAgw  ii'iuAmAmato'- 

20moyAyAgw  aiya'pi'tcina'  aiyA'ckA''tci'ga'  a'gwi"  sAnAgito'- 
yAgwin""'." 

I'nip  a"ine'*tci  ki'cagwApi'wa'^tcini  kiga'Dutcig""''.  Kegiuie'si'- 
meg  a'a''tci'mo'e''tci  wri"cita''awa'^tc''.  Wi'mAniatomowita''awa- 
''tci''tca''meg    A"pena'^tci    ne''ki    pemikIga'nowe''tc''.     Kegime'si'- 

25megu  wi'ku''tca'wiwa'*tc''.  A'pene'megu  wi'i'cita''awa'itc'",  ke'gi- 
"kwiiwe  kegApen6"emeg  ayi'g''''.  I'ni  wa'^tca'^tci'mo'e'^tci  wi'wi- 
"cigi'megunene'kanetA'mowa'^tci  wapiku'pi''tcinenu"swai''''. 

Na''k'^',  ki'ganutA  wi'ku'setAgi'meguga'  na'wi'n  a'kaw&pA'- 
megwi''tc''.  Tcawlne/'kipi  pe'kwagwA'niiwAgi  neno'tawine'sa'- 
30mawAni  nwtl'witcig''''.  Pwawi''tca"i-'une'sama'witcig  I'nipi  wate'- 
nawa'^tci  nwawl'wa''tcmi  pagina'wa'^tcin"''. 

Nenota'wine'sa'mawAni  mAniga"ip  ano'v/awa''tc'',  ini'n  ii'nl- 
maya''kawa''tc  A'sii'mawAn"'",  "Ma'd  A'tAman""',  neme''cu. 
AiyapAini'kuT  ni"pitig  a"tA'cimAmatQ'moyag''''V'  i'nip'".  'AnetAga'- 
35  "ipi  mA'n°'',  "MA'n  A'tAman""",  neme''c"",  Ke'cemaneto'w^"'''," 
'i'wAg'''".  'I'nip  i"cinI'"ewaiyAg  ano'wawa''tci  ne'niwAg''''.  I"kwa- 
WAg  ini'meg  a"citcawino'wawa''tc''. 

"O'ni  mi'"cameg  a"pAgi'nawa''tci  mA'nip  ano'wawa''tc'",  "Nemei 
'come'seti'g'"'',  wape'ckinenu'so"ckA"ciina'netotig''-",  wa'\vitep- 
40no'inAga"  ni'"now^'".  Nl"pyA  wInA'meg''""."  Ini'pinig  ano'wilwa- 
<*tc''. 

Kiga'nutcig  Ini'"ipi  maneto'waiya"  a"kAn6'nawa'*tci  w^pe- 
Vkinenu"so"ckA'cimI''cameg  api'ni'^tci''". 


MicHELSON.]  SACEED   PACK   ON    THE   EIGHT  SIDE.  273 

has  been  planned,"  those  holding  the  gens  festival  would  be  told. 
"Indeed,  every  one  of  yoxi  must  only  think  quietly  in  your  hearts," 
they  were  told. 

Tliat  was  the  reason  why,  it  is  said,  those  celebrating  the  gens 
festival  sat  there  quietly.  None  of  the  young  (people)  talked  away 
(in  there).  Indeed  the  men  sat  there  very  quietly  after  they  had 
finished  singing. 

The  old  men  then  were  accustomed  to  do  the  talking.  They  would 
talk  about  those  sacred  packs,  also  death.  They  would  talk  about  the 
final  day;  what  those  do  who  were  always  giving  festivals  of  the 
gentes.  "They  were  indeed  going  to  die  sometime.  They  were  not 
going  to  live  forever.  The  one  who  knew  the  songs,  also  the  ones  who 
studied  about  the  gens  festivals  or  in  any  (other)  way,  (was)  the  one 
who  was  to  indeed  die.  Still  at  that  time  it  will  be  all  well  for  him. 
Indeed  when  that  final  day  gradually  comes  those  who  believe  in  it 
will  then  be  looked  after.  The  one  who  did  as  he  pleased  will  be 
made  to  worship  at  that  time.  He  will  be  shown  that  worship  is  so 
very  hard.  If  he  worships,  then  at  that  time  most  likely  he  speak 
in  vain  (  0  •  ^Vlien  we  worship  now  during  our  life  once  in  a  while 
we  do  not  have  a  hard  time  later  on." 


It  is  said  that  was  what  would  be  told  to  those  celebrating  the  gens 
festival  after  they  were  seated.  Every  one  of  them  would  bo  told 
what  to  think  in  their  hearts.  They  were  to  always  think  aliout 
worship  in  their  hearts  during  the  gens  festival.  Indeed  every  one 
must  try  to  do  so.  They  were  to  think  alike,  women  as  well, 
children,  too.  Tliat  is  the  reason  they  were  told  to  think  intently 
of  the  White  Buffalo  hide. 

Again,  the  one  giving  the  gens  festival  was  to  be  in  fear  of  that 
which  watched  over  him.  It  is  said  that  those  who  went  out  piled 
Indian  tobacco  in  the  middle.  Those  who  did  not  have  any  tobacco 
got  it  from  the  Indian  tobacco  which  those  who  went  out  had  dropped. 

It  is  said  this  is  what  they  would  say  as  they  threw  up  that  tobacco: 
"Smoke  this,  my  grandfather.  I  am  indeed  going  to  go  back  inside, 
where  we  are  worshipping,"  so  it  is  said.  And  it  is  said  some  (would 
say)  this,  "Smoke  this,  my  grandfather,  Gentle  Manitou,"  they  said. 
The  men,  according  to  tradition,  would  say  it  in  those  two  ways. 
The  women  would  say  the  same  thing  in  the  two  ways. 

And  when  they  threw  it  on  the  sacred  pack,  according  to  tradition, 
they  would  say  this,  "My  grandfathers,  Wliite  Buffalo's  Hoof  mani- 
tous,  I  am  going  to  go  out  to  rest  for  a  little  while.  Indeed  I  am 
going  to  come  (back)."     It  is  said  that  is  what  they  would  say. 

It  is  said  those  celebrating  the  gens  festival  spoke  to  those  manitou- 
skins  which  were  in  the  Wliite  Buffalo's  Hoof  sacred  pack. 


274  ORIGIN    OF    THE    WHITE    BUFFALO   DANCE.  [eth.  ANN.  40. 

Kiganutci'g  inig  iiyigipi'meg  ane't  Ite'pi  wi'mawi'Api'A'piwa''tci 

ku''tAmog^''.       Agwiyugii"ipi         kAna'gwA        \vrcegi'ci'nowa''tc''. 

Mamye'tci'megu  wrtcitA'piwa^'tc  i'ci'geniwi  ne'ki'megu  pemiklga'- 

nowe'^tc'".     Mo'tci'megu     na''inig     a'gwi     kAna'gwA     wi'co'ckiga'- 

Spiwa'^tc''. 

Na''kAp'',  sA"sa''kwa,wAgi  wrwIgawA'piwa'^tci  kigil'nutcig''''. 
MA'kwa'^tci'megu  wI'Api'A'piwa^tc'' ;  wrziene'kanetAmowa<'tci'ga'i 
klga'nowa''tc  a'pi'tci"sAnAganetA'ino\va''tc''.  I'nip  a'ci'i"cita''awa- 
''tci  tcagi'meg''"'. 

10  Wani''tcane'sitcigi'ga'  uni'^tcane"swawa'i  wi'menwime'to'saneni'- 
wini'^tc  i'nip  a'cita''awfl''tc'',  kenwii'cime'gupi  wI'AnemiwI'^tcime- 
'to'saneni'gani'^tc''.  Inip  a'cita'a'piwa^'tc  uni''tcane''swawa'i  nane- 
'kane'matcig'^''.  Ini''tca'"ipi  wa''*tci  wl'cawita''awa''tci  wl'pwawi'- 
meguiio'wiwa''tci  ne''ki  pemiklga'nowe'^tc''. 

15  I'ni  na''kA  mrca'm  inime'gup  a'cipwawiwawAnaneme'gwiwa^tc 
anemi'cita''awa''tci  wape'ckinu'so'ckA'cimi'ca'm™''. 

O'n  a'ca'wiwa''tci  kiga'nutcig''''.  Nl''cwi  klgiino'ni^tci, 
A'penii'^tci'meg  a'aiya'^tcimo''awa''tc''.  Negu'ti  To''ka'n"*',  negu'tt 
Krcko''"^',  pe'ki'megu  ka'kane'tAgi  a'ci'genig'^'',   tcigimegu  kag6''i 

20ka"kane'tAgig''''.  Ini'gip  a'tA'ci'aiya'aiyato'tAgigi  me'cemegona" 
kiigo''';  aylgi'megu  kiga'nowa''tci  wrina'inanetA'mawu"tc  i'nip 
a'ci'aiya''tcimo''awa''tc''.  Agwiga/'neguti  wi'a''tcimo''awa''tc'',  me 
'sotawe'megu  kigano'ni''tci''',  i'kwawa'i'ga'''. 

O'ni  ni'Vwi  na'kav'''tc'",  a'pe'kiwa'^tci'ineg''"',  o'ni  na'ina'gatcig''''. 

25Na"tawi'megu  na''kanigi  nAgAinonAni'meg  a'aiyatotAma'wawa'^tc'". 
"Ni'na''inag'"'V'  a'cita''atcig  ina'"megu  ke'"tcina'  a'tcitA'piwa'^tc''. 
Ki''cko'Agi  To'kanipA'ci'to'An  a''tcimo'egowa''tci'nip'',  o'ni  T5'- 
'kanAgi  Ki'cko'ipA'ci'to'An  a^tcimo'ego'wa'^tcin''''.  A'ci'i'ci'- 
"senigi    nAgA'monAn    a'ciwapi'ga'i'u''tci''tca'ini'ci''senig    a'a^'tcimo- 

30 'e'gowa''tci  pe'kiga''megu  ka'kiinetAmi'ni'^tci'i  wape'ckiku'pi- 
''tcinenu'swimi'caminAgA'monAn"''.  A'tA'swipi'meguponinaga'wa- 
''tcin°'',  'a'wapi'a'^tci'mo'e'^tc''.  Mamenwine'ki'meg  a'a''tci'mo'e- 
''tc''.  Ag\\'iga'"i  kutA'gi  wi'ina'ina^'tci'mo'e'^tci'  ca'cki'megu  mo- 
'cAgi'megu  nAgA'monAn  a'ci'"senig'''". 

35  Kwiyeiiji'niegu  ki"cikigano'wa''tcin°i',  a'A'k\va'^tci'mo'e''tci  na'- 
'inig'''', me'ce'meg  u'ckina'wii'Agi  wi'ina'ina'gawa''tc  a'cita''atcig''''. 

O'n  a'pe'kiwa''tci'megu  ni'cwimego'ni'inigi  nagAmiitcig''''.     Aiya- 

'c6'kApi'meguna''inigi     ka'^tcipi'towAgi     nAgA'mSnAn"''.       Negu'ti 

Ki'cko"  o'ni  negu'ti  To'ka'n'"^'.     "I'nipi  na''inig  a'ca'i"ca'wiwa''tc'". 

40A'ni'copiwa^tciga"meg''"".     Negu'ti  ne'iiiwAn  tca'wine'k  a'A'pini'^tc 

anwa\va'iga'ni''tcin°''. 


MICHELSON.]  SACRED    PACK    ON    THE    RIGHT   SIDE.  275 

Some  celebrating  the  gens  festival  also,  it  is  said,  were  afraid  to  go 
over  there  and  sit  down.  It  is  said  that  it  was  not  permitted  that  they 
lie  down.  Indeed  the  rule  was  that  they  had  to  sit  up  as  long  as  the 
gens  festival  lasted.  They  could  not  at  the  time  sit  with  their  legs 
straightened  out. 

Again  it  is  said  that  it  was  against  (the  rules  of  rehgion)  for  those 
celebrating  the  gens  festival  to  lean  while  sitting.  They  were  to  sit 
quietly;  they  were  to  think  how  hard  it  was  to  celebrate  their  gens 
festival.  That  was  what  they  each  thought  in  their  hearts,  indeed, 
every  one  of  them. 

Those  who  had  children,  it  is  said,  would  think  in  their  hearts  how 
their  children  might  lead  good  lives,  and  that  they  might  continue 
to  live  on  Avith  the  rest  for  a  long  time.  Tliat  is  what  those  who 
thought  about  their  children  would  think  in  their  hearts  as  they 
sat  there.  That,  verily,  is  the  reason  why  they  were  not  to  wish  to 
go  outside  as  long  as  they  were  holding  the  gens  festival. 

It  is  said,  moreover,  that  sacred  pack,  the  White  Buffalo's  Hoof 
sacred  pack,  could  not  but  know  what  they  thought  in  their  hearts. 

Now  as  to  what  those  celebrating  the  gens  festival  did.  Two 
would  always  be  talking  to  those  celebrating  the  gens  festival.  One 
was  aTo'kan""^';  one  was  a  Ki'cko'^',  they  were  indeed  those  who 
really  knew  how  it  was,  and  who  knew  about  everything.  It  is  said 
those  were  the  ones  who  would  tell  about  every  conceivable  thing: 
also  it  is  said  they  would  tell  them  what  would  be  thought  about 
their  offerings.  Tliey  were  not  to  talk  to  one,  but  all  of  those  who 
were  celebrating  the  gens  festival,  women  as  well. 

Then  again,  there  were  two  others,  different  ones,  and  those  who 
could  sing.  They  too  would  merely  talk  about  the  songs  to  them. 
Those  who  thought  in  their  hearts  "I  am  going  to  learn  to  sino-," 
would  go  over  and  sit  near.  It  is  said  the  Kl'ckos  would  be  instructed 
by  a  To'kan"-^'  old  man;  and  the  To'kans  were  instructed  by  a 
Ea'cko'^"  old  man.  They  were  taught  the  order  of  the  songs,  and 
the  origin  of  (the  songs)  by  ones  who  knew  the  songs  of  the  White 
Buffalo's  Hoof  sacred  pack  well.  As  often  as  a  song  would  end,  they 
would  begin  to  be  taught  them.  They  would  be  taught  them  quite 
often.  Tliey  were  not  told  anything  else  but  only  the  order  and 
words  of  the  songs. 

Exactly  when  the  gens  festival  was  indeed  over,  they  stopped 
telling  those  young  men  about  them,  anyone  of  them  who  wished  in 
their  hearts  to  learn  to  sing  (them) . 

Then  there  were  still  two  others,  different  ones,  who  sang.  It  is 
said  that  these  would  take  turns  in  starting  off  the  songs.  One  was  a 
Kl'cko''^'  and  one  was  a  To'kan"*'.  It  is  said  that  was  what  they 
did.  They  indeed  sat  as  a  pair.  One  man  sat  in  between  who 
beat  the  drum. 


276  OEIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  axn-.  40. 

O'ni  na'"kan  anwawa"igatA  ne'kAnikl'cegwe'megu  wrpwawimegu'- 
nowi'^tc''.  I"cigiw''*".  Na'ma"meg  a'pi'tiga''tc  a'tA'ciklga'- 
nowe'^tc  inime'gup  a'pwawi'nowI''tc''.  Na"kApi  na'ina''megu 
kl'cinAna'agwA'piwa'^tci  kiga'nutcig  I'nin  a'poni'megukA'nawi''tc'', 
5SA'sa"kwaVApi  wi'kA'nawi'^tci  kago"i'c'".  Ca'cki'meg  a'Api"Api- 
••tc'".  Ki'cinaga'wa''tcin  a'Api''Api''tc'.  'AgwikAnagwAme'gupi 
wi'ApAnanitci'ga'''.  Me'ce'megu  wi'n  a'Api"Api'*tc''.  Wl'pwawi'- 
megu'uwi'ya  AnitA'cipe'sepe'se'tawa''tc  i'cigi'w""*^'.  Iniga/'  i"ca'n'ite 
mane.'tonagi  nc'ciwAnatanetagu'si''sApi'.  Uwi'yii'An  anwawa''igatA 
lOpe'sepe'se'tawat  a'tAnetiina'moni''tci  me'cema'mego'na'''.  Na'kA'- 
^tci  wi'pwawi'megukAno'nawa''tc  i'ci'giwAg  Ini'n  anwawa'iga'ni- 
''tcini  kiga'nutcig''''.  Ini'pini  pe''k  a'ci'A'kawapAme'gwiwa'^tci 
wape'ckinenu'so'ckA'cimrca'm"''. 


O'ni  na"kA'''tci  neguti'megu  kanakA'nawit*'.     InA'megu  wi'nanA 
15ne"ki'megu     me'to'saneni'wigwan     inimegona'nAp     Jinemik^vnakA'- 
nawnt*'.      Me'teno"megu    ne'po'it    ina'mi'ta'i    kutA'gA    na'kA"'tci 
wiipikAnakA'nawi'^tc''. 

Na''ina'    A'ci'e'te    me'to^'tci    wi'na'ikAnakA'nawit     ananemiiwe'- 
niwit/*^',     i'nip    inami'"ta'i     nc'ci'megu     mAmAmato't/Vmegi     wape- 
20"ckinenu's5'ckA"cimi'ca'm""'.      Inipa'mi'ta'i   na'i'n   anane'niatan°*', 
"MA'nA  wi'AnemikAkA'notAgA  nemAmatomo'nenan"''." 

Inime'gupi'  ca''ck  a'nowag''''.  Inipina'mi'ta'i  wapikugwa^'tcikA- 
nalvA'nawi^'tc''.  Ki'ci'meguwlga''sit  a'kAnakA'nawi''tc*',  Inipa'- 
mi'ta'i wi'^tci'sS 'ma ''tci'  a'^tci'mo'a''tc''.    Inipa'mi'ta'i  ldga'nowa''tc''. 

25  Na'ina"mcgiru  nawA''kwanig  I'nip  5\mi''ta'  A'cki'megu'u  wiipikA- 
nakA'nawi<'tc''.  Pa'ciwInA''tca''meg  a'p6niklga'nowe''tci  ponikA- 
nakA'nawi''tc''.  AgwikAna'gwA  no'tA  wrA'kwanAgetu'namu^tc''. 
I'nip  a'ca'wiwa^tc  A'cki^'tca/'meg'"''.  Onl'na'u'^tci  noniAgawe 
na'kA'''tc     A'ckA''*tci     kIgano'we''tcini     winwawA'mcg     a'wawiina- 

30  netA'mowa'^tci  wi'A'kwapya"t6wa^tc  uta^'tci'monwaw"^''.  Uwiya- 
'Aga''ip'',  "Na'kA'megu  nrke'nwa''tcim™"V'  a'ci'ta'a''tc'',  Iniye'- 
megu  niiya'p  a'ina''tcimu'te'  a'ina'''tcimu''tc  a'A'cka''^tcimu'^tc 
a'na'ina"'tcimu''tc''. 

Ini'megu  niiya'p''.     Cewa'nA  pepya^'tci'megu  nyiiwe'mvi  na''kan 

35i"cawi''tc''.  I'nip  a'ca'wiwa''tc''.  Kl'peneme'gupi  nyawe'nw  i'n 
a'ca'wiwa'^tci  kanakAna'witcig  i'nip  a'ke"tcinanetagAni'wiwa''tc'', 
Inigii'iplni  wape'ckinenu'so'ckA'ciml'ca'm  akekiineme'^tci'megu 
a'tepane'g\viwa''tc  mi''ci  nyawe'nwi  kakanwikAnakAna'witcig''''. 
Ini'^tca'"ipi     wa"*tci'megu     wiga'"siwa'^tci     nyawe'nwi     k^vnakAna'- 

40  wiwa'^tc''. 


MICHELSON.]  SACRED    PACK    ON    THE    RIGHT   SIDE.  277 

Again,  that  one  who  beat  the  drum  was  not  indeed  (permitted)  to 
go  out  all  day  long.  That  was  the  rule  for  him.  It  is  said  that 
whenever  he  had  gone  in  where  the  gens  festival  was,  he  was  then 
not  to  go  out.  Again,  it  is  said,  he  ceased  to  speak  from  the  time 
those  celebrating  the  gens  festival  had  seated  themselves.  It  is 
said  it  was  against  the  religion  for  him  to  speak  in  any  wa}^.  He 
only  sat  there.  After  the  singing  he  would  sit  there.  He  would 
even  not  laugh.  He  only  was  to  sit  there.  Indeed  his  rule  was 
such  that  he  did  not  have  to  listen  to  anybody  there.  If  he  did  that, 
he  would  be  considered  worthless  among  the  manitous,  it  is  said. 
That  is,  if  the  drummer  should  listen  to  anyone  who  was  talking, 
mdeed,  any  of  them.  Again,  it  is  the  rule  that  those  celebrating 
the  gens  festival  must  not  speak  to  the  drummer.  It  is  said  that 
they  were  being  watched  closely  by  the  White  Buffalo's  Hoof  sacred 
pack  (that  they  might  not  do  it). 

Then  again,  there  was  one  who  gave  speeches.  Indeed  that  same 
one  was  always  there  to  give  speeches  as  long  as  he  lived.  Only  when 
he  died,  did  another  begin  to  give  speeches. 

When  the  time  came  for  one  to  be  installed,  as  it  were,  who  they 
thought  would  know  how  to  give  speeches,  then  the  'Wliite  Buffalo's 
Hoof  sacred  pack  alone  would  be  worshipped.  Then  that  (one  who 
was  desired  to  give  speeches)  would  be  the  one  to  be  thought  of 
thus,  ''This  is  the  one  who  is  to  continue  to  speak  our  prayer." 

It  is  said  that  is  all  that  is  said.  That  one  would  then  begin  to 
try  to  make  speeches.  After  he  had  become  careful  in  making 
speeches,  he  would  then  tell  his  own  gens  about  it.  They  would 
then  give  a  gens  festival. 

Indeed,  just  when  noon  came,  he  would  give  a  speech  for  the  first 
time.  He  would  cease  talldng  when  the  gens  festival  ceased.  He 
was  not  to  stop  talking  before.  That,  it  is  said,  is  what  they  did  at 
first.  Then  from  then  on  at  another  gens  festival  a  little  later  on 
they  themselves  ended  their  speech  just  as  they  wished.  It  is  said 
when  someone  thought  in  his  heart,  "I  am  going  to  talk  long  again," 
he  would  say  what  he  had  said  at  fii-st  in  his  speech. 


Indeed  it  was  all  the  same.  Still,  he  had  to  do  that  over  four 
times.  It  is  said  that  was  the  way  they  did.  If,  however,  those 
who  talked  did  like  that  four  times,  it  is  said  they  were  then  thought 
a  great  deal  of.  It  is  said  then  that  it  is  known  that  the  White 
Buffalo's  Hoof  sacred  pack  loved  those  who  were  known  to  have 
given  four  long  speeches  like  that.  That  was  the  reason  why  they 
were  careful  to  give  four  long  speeches. 


278  ORIGIN   OF   THE    WHITE   BUFFALO   DANCE.  [eth.  ANN.  40. 

U' Okinawa' Agigifmeg  i'n  ii'cikAnakAna'witcig'''".  Pa'ci'meg 
ane'tA  pA'cito'a''iwAg''''.  Inigipi'meg  iiyaniw  i'n  a  cikAnakAna'- 
witcig'''",  'aya"meg  A'ckigi"iwa'^tc  u<'tcipya'''tc  a'kAnakAna'- 
wiwa'^tc''.  Wape'ckiku'pi''tcinenu''swimi'ca'm  a'kAkAiiStA'mowa- 
5 ''tc''.  Na''kA  kegime'si'megu  me'to'sane'niwAn  a'a^'tcimwi'ta'- 
wawa'^tci  mamatomo'ni<'tcin°'',  me"sotawema''meg  a'tA'so'ckena- 
wa'^tci'meg  I'na"  wigi'yapeg  a'tA'cimAinato'mowa'^tc''.  AnetAga"ip 
ApinA'mcgu'u  mai'yowAg  a'A'ckiwapikAnakAna'wiwa''tc  u'ckina- 
wa''a  Ag''*''.  Ki'pe'nepi  maiy6'wa''tcin'''',  manepi'megu  mai'- 
lOyowAg'"'.  A'ki'cagu'*tciga''inigiketemagita''awa''tc  i'nipi  wa"'tci 
mai'yowa'^tc'".  Mayowa''tci'nip  ina''meg  a'mawinAna'A'piwa''tci 
wape'ckinenu'sS'ckA'cimi'ca'm  a"A''tanig''''. 

Kiganutcigi'pini  kegime'si'meg  a'sA'kA'wa''t6wa'^tci  mi"camAn 
i'n  a  cimaiyom6'ni''tcin  a'ckikAnakAnawi'ni''tcin°'". 

15  O'ni  nana'imatA  mAmi"ci'An''''.  Neguti'megu  na'ipinan  a'cawi- 
>^tc'".  Me'to"^tci  paminAnato''tawat  a'pi'te'sa''kwani'^tci  mami'- 
c"i'An°'".  CewawinA'pinA  me'ten6''mcgu  niganimAmi"ci'An  anemi- 
kAno'na^'tcin"''.  "Ta'ni  "a'pi'tciwA<'tca''owa''tc''?"  "_a'"ina^tc'', 
a'Anemi'meguke'kanetA'mini"*tc     a'pi'te'sa''kwani''tc'".     Inipi'megu 

20a"cawi''tc'". 

O'ni  na  kA'''tc'',  negu'ti  w"i'Anemi'cipA'ki'gamu''tc'".  Me'cemego'- 
na'  a'ci'so'ni'^tci'  a'AnemipA"kima''tc''.  Mo'cAgi'meg  a'Anemiwi- 
'ku'tiwa^'tc  i'n  a'ci''sutcigi  pa'ki'metcig''''.  O'n  inA'megu  ne''ki 
wi'pemikiga'nowe''tci    wawana'netAg'''^',    mAmi"cfa"i    nana"imatA 

25  wi"AnemiwA''tca''oni''tc'". 

O'n  i'na'i  wawigi't*',  ca'cki'meg  a'Api"Api<'tci  ne'"ki  pemikiga'- 

nowe'^tc''.     WinApi  me"teno'      a'gwi   kago''i"      sA"sa'"kwa'*tcin'»'". 

Wi'nowi^'tcini'ga'i       me'ce'meg       a'pemi'nowi'^tc''.         WinA'megu 

ne'ci'"k*'.    A'wi'*tci'to'''tcip   ini'ni   mi"camAn   i'ni  wa^'tci  pwawiwi- 

30  nAkago''i'ci'sA'sa''kwa''tc''.    A'pe'menAg''''. 

A'pe^tcipi'megu  wiga''tci''kataw    i'ni    wi'giyap    a'A'gotiig    ini'ni 

mi'"camAn''''.    Agwiga'ip  i'na'i  kugunA'megin  A"ckutaw'''';   kena- 

''tci'meg''"'.     Me'to'^tcime'gupi     me'to'sii'neniw     A'pi'tane'tagwAtw 

A"ckutaw    ini'n    a'A'gotag''''.     Agwigii'i'p  ina'i'  se'kwatA'megin"''. 

35  Pekime'gupi"  'sA'sagi'"tataw  i'n  A"ckutaw  a'A'gotag  ini'n"''. 

Na"kA''*tc'",  a'gw  A'kAnAn  i'na'  A'kA'sA'megini  me'cemego'na' 
i'ci'A''kAnAn°''.  Me'teno'me'gup  aiya'pi"tcina'i  nenotawA''samaw 
anemi'A"kA'sut*',  'aiyane'ki''iy'.  AiyA'ckA"'tci  na'kA'<*tci  pApA'- 
gatAgw  anemi'A'"kA'sut'^'.  Inini'pin  a'cikige'simi'gatagi  mi'- 
40'camAn"'".  Iiii''tca''ipini  na''wa'*tc  Apena^tci'megu'u  wa'^'tc  A'kA'- 
'swawa'^tci  pApAga'tAgwAni  na"kanin  Anenotawi'A'sa'mawAn"''. 
Inime'gupi  wa'^'tc  aiyane'ki"  i'ci'A'kA''swawa<*tc  a'kikigAna'sA'- 
mowa'^tc  ini'ni  ini"camAn°''. 


MiciiELSON.]  SACRED   PACK    ON   THE   RIGHT   SIDE.  279 

The  young  men  were  indeed  the  ones  who  gave  speeches  Uke  that. 
Some  at  hist  become  old  men.  It  is  said  they  were  always  the  same 
ones  who  spoke  like  that,  those  who  started  to  speak  beginning  from 
their  youth  up.  They  talked  to  the  White  Buffalo's  Hoof  sacred  pack. 
They  also  spoke  for  every  one  of  the  people  who  were  worshipping, 
indeed  for  every  one  of  those  who  were  in  that  house  where  they  were 
worshipping.  Indeed  it  is  said  that  some  young  men  even  wept 
when  tliey  firet  began  to  give  speeches.  Whenever,  it  is  said,  they 
would  weep  many  (others)  would  weep  too.  They  wept  because  they 
felt  so  humble  in  their  hearts.  Whenever  they  would  weep  it  is  said 
they  would  go  and  sit  down  where  the  White  Buffalo's  Hoof  sacred 
pack  was. 

Every  one  of  those  celebrating  the  gens  festival  then  smoked  the 
sacred  packs  with  tobacco  whenever  those  who  were  making  their 
first  speeches  wept. 

Now  as  to  the  one  who  gave  instructions  to  the  attendant.  It  is 
said  that  there  was  just  one  who  did  that.  It  was  one  who  seemed  to 
ask  the  attendants  how  their  cooking  was  progressing.  Yet  he  could 
only  speak  to  the  leading  attendant.  "How  is  their  cooking  pro- 
gressing T'  he  said  to  him,  that  the  latter  might  know  always  how 
their  cooking  was  progressing.     It  is  said  that  was  what  he  did. 

Then  again,  there  was  one  who  was  to  distribute  (the  kettles  of 
food).  He  would  give  it  out  to  any  member  of  the  gens.  Those 
who  were  members  of  that  gens  would  invite  each  other  only  after 
being  given  (a  kettleful  of  food).  Then  that  one  who  has  charge  of 
how  the  attendants  should  cook,  is  the  one  that  has  his  own  will 
about  how  long  a  time  the  gens  festival  should  last. 

And  the  one  wlio  lives  in  that  house  only  sits  there  as  long  as  the 
gens  festival  is  going  on.  He  is  the  only  one,  it  is  said,  who  is  exempt 
from  the  rules  of  the  religion.  Whenever  he  wants  to  go  out,  he  goes 
right  on  out.  He  is  the  only  one.  He  is  exempt  from  the  rule 
because  it  is  said  he  alone  lives  with  the  sacred  packs.  He  takes 
care  of  them. 

It  is  said  that  the  house  where  those  sacred  packs  hung  was  always 
taken  good  care  of.  It  is  said  that  the  fire  was  never  handled  in 
jerks;  it  was  gently.  The  fire  was  considered  just  like  a  human 
where  those  (sacred  packs)  hung.  It  is  said  that  it  was  never  spat 
upon.  The  fire  was  indeed  kept  very  clean  where  those  (sacred 
packs)  hung. 

Again,  bones  of  any  kind  were  never  burned  there.  The  only 
thing,  it  is  said,  that  was  burned  was  Indian  tobacco,  a  little  at  a 
time  and  at  intervals.  Again  later  on  evergreen  tree  wood  was 
burned  there.  It  is  said  that  was  how  those  sacred  packs  were  made 
strong.  It  is  said  that  was  the  reason  why  they  always  burned  the 
evergreen  tree  wood  and  also  that  Indian  tobacco.  That  was  the 
reason  why  they  burned  them  little  at  a  time,  because  they  made  the 
sacred  packs  strong. 


280  ORIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ANN.  40. 

'Ini'pini    wa'''tc    a'ca'wiwa''tc    Ini'gi    pame'nAgig''''.     Na''kAp'', 

'agwi'megu    na'inAgAtAmo'wa''tcin°''.     Ina''meg    A''pena''tc    a'awi- 

a'\viwa''tc     aiyaniwe'meg''"'.     Inini'megu'     ca"ck     a'wfcigi'megu- 

"aiya''tci'^tci'A'kawapAtA'ino\va''tc'".      Cewa'nApi       wi''tci'soma'wa- 

5  ''tci'     a,nemipyatogo'wa''tci'i    wl'i'cimena'cku'nowa'^tc''.     Cii'ckipi'- 

megu     pcmenagAni'wiwAgi     nii'VinwawA     me'cemego'na'i     wl^'tci- 

'soma'wa''tci'''.      Tiigwa'ginig  iniga'i'p  in°'',   "Ma'iia  mA'ni  keml- 

'ca'menani  wi'wi'''tci'tot  inu'g''''.    Cewii'nA  pe'ki'megu  nifkinaiiA 

krtapi'eguna'n°'^V'    "ina'pip''.     Ini'^tca'i'p   in   a'to'tawu'^tc    a'A'se'- 

10mi"e''tci  wi'Anemi'cimr'^tciwa''tci  ka'kA"wa'sutA  wI'wi'''tci"to''tc''. 

A'pe'ponigi  pe'kiine'gupi"  sAiiA'gi'ap''.  Agwiga''ipi  kAna'gwA 
wi"ci'ca''tc''.     Ina''megu  aiya'niw  a"awi'awi''tc''. 

O'ni  meno'kAinl'i'nigin"'',  6'ni  pe''ki  pii'menAg  a"awi'^tci'. 

Iniga'ipi'megu       kwa'tA'mowa''tc'',       wape'ckinenu'so'ckA'cimi'- 
15'ca'm™''.     I'nip     A'penii'^tci'meg     a'kawapAme'gwiwa''tc''.     Kiigo" 
u'wiya'  a'i'ci'a'nwa'tAg'''',  ke'tenApi'niegu  kag6''megup  i''cawlw'''^'_ 
I'nip*'. 

Pe'kiga''ipi  pa'menAg  iiylgi'meg  a'kiwi"ci'ca''tc''.  MA'kwa^'tci'- 
meg  a'kiwi''cawi'*tc''.    Inipi'megu  na'wI'nApi  kvva'tA'g''''. 

20  Meno'kAmi'inigi'nipi  mawA'^tcipya'wa'^tcin'''',  ayawi'ci'megu- 
pya'wa'^tc  a'kigakiga'nowa''tc''.  Ini'n  a'mAinatotA'mowa'^tci  pApI'- 
wimi'ca'ma'An"''.  .  KrcitcagiponI'wa''tcin°'',  '5'nip  A'*tca"megu 
\vape'ckiku'pi''tcinenu''s\vimi'ca'm  a"mAniatotA'mowa''tc'',  Ivi- 
'cininitcagimAmatotAmo'wa''tcini  pApi'wiml'ca'ma'An"'".    I'n  a'kwi'- 

25  '^tci  wape'ckinenu'so'ckA'cimi'ca'mi  mo'cAgi'megu  kigii'nutcig  a'ka- 
wapAnie'gwiwa''tc'". 
A'k\vi"^tc''. 


MICHELSON.]  SACKED   PACK    ON    THE    EIGHT   SIDE.  281 

It  is  said  that  was  the  reason  those  who  took  care  of  them  did  that. 
Again,  it  is  said,  they  never  left  them.  Indeed  they  always  staid  at 
that  one  place.  They  only  watched  over  them  very  particularly  as 
best  they  could.  Still,  it  is  said,  those  who  belonged  to  their  gens 
would  bring  in  meat  food  for  them.  They  themselves,  it  is  said, 
were  cared  for  only  by  an}^  of  the  members  of  their  gens.  It  is  said 
that  during  the  fall,  "This  is  the  one  who  will  now  live  with  our 
sacred  pack.  Still,  he  will  indeed  please  us  very  much,"  they  would 
say  about  him.  That  was  the  way  he  was  treated,  it  is  said,  when 
the  one  who  was  named  to  live  with  it  was  helped  to  obtain  his  food. 

It  is  said  that  during  the  winter  he  was  given  a  heavy  (burden). 
He  could  not  hunt,  it  is  said.     He  had  to  stay  at  the  same  place. 

Then  in  the  spring,  the  one  who  really  took  care  of  it  stayed  (in 
turn) . 

It  is  said  that  was  what  they  feared,  the  White  Buffalo's  Hoof 
sacred  pack.  That  watched  over  them  always.  Indeed  when  some- 
one did  not  believe  in  it  in  any  way,  it  is  said  that  something  would 
truly  indeed  befall  him.  That  (was  what  happened  to  them),  it  is 
said. 

The  one  who  really  took  care  of  it,  it  is  said,  also  hunted  about  as 
well.  He  went  hunting  around  quietly.  It  is  said  that  was  what 
he  too  was  afraid  of. 

When  they  all  returned  together  in  the  spring,  it  is  said,  just  as 
soon  as  they  came,  they  would  give  gens  festivals.  They  would 
worship  those  small  sacred  packs.  After  they  all  camped,  then  it  is 
said,  they  would  at  last  worship  the  White  Buffalo's  sacred  pack, 
after  worshipping  all  those  small  sacred  packs.  Tliis  is  the  end  of 
the  White  Buffalo's  Hoof  sacred  pack  which  watches  over  those 
celebrating  the  gens  festival  only. 

The  end. 

3599°— 25t 19 


SOME   LINGUISTIC   NOTES  ON   THESE   TEXTS. 

These  texts  are  of  especial  linguistic  importance  as  they  differ 
stylistically  and  in  content  from  any  Fox  texts  published  by  the  late 
Doctor  Jones.     Hence  it  is  that  we  have  a  rather  different  vocabulary. 

It  may  be  noted  that  the  loose  composition,  described  by  me  in  the 
American  Anthropologist,  n.  s.  15, 473  et  seq.,  and  in  the  International 
Journal  of  American  Linguistics,  1,  50  et  seq.,  is  a  favorite  construc- 
tion in  this  text.     Examples  are:  krci-megu-p5m-'ane'tA-ke-'tenA- 
a'net.vmwA,  "some  have  already  ceased  to  think  it  true,"  246.17,  IS' 
(inclusion  of  megu,  a  particle  of  weak  meaning,  anetA,  an  independent 
pronoun  meaning  "some,"  an  adverb  ke'teuA,  meaning  "truly,"  here 
M'ith   adjectival   sense,   within   the  verbal  compound) ;   a'nawA^'tci- 
megu-  une'sa'mawAni-wape'cki-nenirso'ckA'cimrcamegi-pA'gina'^tc'' 
"he  threw  his  tobacco  on  the  Wliite  Buffalo's  Hoof  sacred  pack,"  270.5, 
6  (inclusion  of  particles  and  nouns) ;  neki'ci-tapi-tA'senwi-kA'nona'"^* 
"  I  have  spoken  to  him  the  correct  number  of  times,"  70.8  (inclusion  of 
tA'senwi,   an   inanimate   intransitive  verb,  with  the  virtual  mean- 
ing of   "times").     See   also   70.35;  70.37;  70.38;  72.13,    14;  74.12 
74.19;  74.33;  76.24;  78.7;  80.21;  84.25;  90.30,  31;  94.15;  116!32,  33 
120.3,4;  124.44,45;  126.10;  128.33;  130.23;  130.24;  130.37;  132.26 
132.27;    132.42;    132.46,47:    134.6,7;    134.9,10;    136.8,9;    138.17 
1.38.20,21;    138.43;    140.16,17;    140.22;    140.28;    144.12;    144.15,16 
144.28,29;    144.40,41;    146.11,12;    146.40,41;    148.10;    148.11,12 
148.15,  16;    148.16,  17;    148.23,  24;     148.25;     150.7;     150.8;     152.5 
152.7;     152.18;     152.24;     152.37;     166.16;     166.29,  30;     210.13,  14 
212.17;  212.17,  18.     Other  examples  can  be  easily  found.     It  should 
be  noticed  that  it  is  wholly  arbitrary  on  our  part  as  to  whether  we  hold 
that  kA'cki  "ability"  is  ■ndthin  or  without  the  verbal  compound  at 
166.16  and  at  166.29,  though  it  is  out  of  the  compound  at  160.8  and 
204.9;  at  86.38  it  probably  is  out  of  the  compound;  at  210.15,  210.18 
pemi  may  be  considered  as  being  either  witliin  or  without  the  verbal 
compound.     It  is  also  to  be  observed  that  mawd  "to  go  to"  is  found 
outside  a  verbal  complex  at  48.31,  which  shows  it  is  not  a  mere  prefix 
(see  XIX  International  Congress  of  ^Vmcricanists,  544).     Though  this 
loose  construction  is  a  favorite  in  this  text,  it  should  not  be  thought 
that  it  is  confined  to  ritualistic  texts. 

I  have  shown  above  the  looseness  in  verbal  composition;  from  two 
examples  it  appears  that  this  looseness  extends  at  least  to  a  certain 
degree  in  nouns:  note  kl'^tcimegu'Aneno'tananA  "our  fellow  Indians," 
84.15,  16  and  i'kwawi**tca'i'cita"agAni  "women's  thought,"  168.16, 
Avith  the  inclusion  of  the  particles  megu  and  ''tca'i  respectively. 

In  discussing  a  number  of  points  it  will  be  convenient  to  refer  to  the 
paragraphs  of  the  Algoncjuian  sketch  in  the  Handbook  of  American 
282 


MICHELSON.]  LINGUISTIC    NOTES.  283 

Indian  Languages,'  and  Bull.  72,  pp.  68-72,  should  also  be  consulted, 
as  well  as  the  Imguistic  notes  on  other  texts  contained  in  this  volume. 

§  13.  Treatment  of  w  before  the  locative  suffix  -g''"'.  After  a 
vowel  w  is  lost,  nenlgi'-megu  "as  a  man,"  230.8,  as  contrasted  with 
nenlw''*'  "man."  When  preceded  by  a  consonant  the  w  becomes  u 
(uwa'nAgog'  of  Jones  is  an  error  for  uwaiiAgug'^'') ;  compare  also 
American  Anthropologist,  n.  s.  15,  472.  It  should  be  added  that 
terminal  ^'  and  i"  of  singular  animate  and  inanimate  nouns  respec- 
tively do  not  occur  in  the  locative  singular:  the  forms  are  wrongly 
discussed  in  the  sketch. 

§  13.  Treatment  of  w  before  the  vocative  suffix  -tig''''"  (-tige). 
After  a  vowel  w  is  lost:  ine'nitig'"''  "O  men,"  128.22,  23,  i'"kwatig'''''"0 
women,"  128.23  (i'kwaw™*""  woman").  The  same  thing  has  happened 
in  Cree,  as  can  be  seen  from  Lacombe. 

§  20.  Note  on  -'kit-.  There  is  a  use  of  -'ka-  not  mentioned  in  the 
sketch  wliich  is  exemplified  by  a  couple  of  instances  in  the  texts: 
ne'po'kaw"^^'  "he  had  a  death  in  his  family,"  148.11;  a'kwAmatA'mo- 
'kaw^*^'  "his  family  has  a  sickness,"  150.31,  32  (for-Amo-,  see  below). 
Tliat  this  formation  is  old  is  shown  by  Algonkin  nepokedjik  "les 
parents  du  mort"  (quoted  from  Cuoq),  a  participial. 

§  20.  Treatment  of  nouns  before  -'ka-.  In  composition  with  -ka- 
animate  and  inanimate  nouns  lose  terminal  -*'  and  -''  respectively; 
when  consonantal  clusters  foreign  to  the  genius  of  the  language  would 
thereby  occur  e  is  inserted:  see  §  8  near  the  end.  But  if  the  noun 
ends  in  a  vowel  followed  by  -w'''^",  the  w"  is  lost  also.  An  example  is 
a'pe'na'ka''tc''  "he  hunted  for  turkeys,"  52.20,  as  compared  with 
penaw'^'^'  "turkey"  (cf.  52.19,21).  It  should  be  noted  that  although 
A'penawen""'  "disease"  combines  with  -"ka-,  yet  in  this  combination 
the  a  behaves  hke  the  a  in  pyiiw'''*^  "he,  she  comes,"  etc.,  and  not 
like  the  a  of  ordinary  stems  in  a:  A'penawene'ka'gwii'igi  "whosoever 
may  have  the  disease,"  176.24,  25,  and  agwi  kina'nA  kago"i  wl'i'ci- 
■A"penawene"kai'yAgwin°'"  "we  shall  not  be  affected  in  any  way  by 
the  disease,"  176.23,  24,  -'kaiy-  is  phonetic  for  -ka-|-y-).  For  -w""^" 
preceded  by  a  consonant  observe  nenu'su'ka'W^"^"  "  he  is  on  a  buffalo- 
hunt"  as  contrasted  with  nenu's"-^"  "buffalo,  cattle."  That  the  phe- 
nomenon is  old  is  made  clear  by  the  fact  that  it  also  occurs  in  Ojibwa, 
though  largely  disguised  owing  to  the  phonetics  of  that  language. 
Examples  from  Jones's  texts  are  klgama'ku"kainin  "we  shall  have 
bear  to  eat"  (ma'kwa  "bear");  wiyasi"kawat  "they  had  meat" 
(wiyas  "meat"). 

§  20.  Use  of  -gji-.  A  couple  of  times  -ga-  occurs  in  a  usage  that  is 
not  quite  clear :  wI'nAtawine'tAma'gayAni "  you  might  cause  them  to  be 
killed,"  154.27-28  (for  -Ama-,  see  below),  a"me'sanetAma'gayAg'"'^' 
"we  have  gotten  good  from  it,"  190.8.     Contrast  these  with  a'me- 

1  Bur.  .\mer.  Ethn.,  Bui).  40,  part  1. 


284  ORIGIN    OF    THE    WHITE    BUFFALO   DANCE.  [eth.  ANN.  40. 

'sane'tAmAg'^'"'"  "we  have  derived  benefit  from  it,"  [cf.  190.5]  and  iine- 
'tAmawAgW  osimAn'  "  because  we  slew  his  younger  brother"  in  Jones's 
Fox  Texts  at  344.10.  It  is  quite  possible  that  a'me'sanetAma'- 
gayAg'^'^"'  is  due  solely  to  its  occurrence  in  a  speech  in  which  the 
mystic  word  no^'tc''  is  interspersed  everywhere,  but  the  first  case 
must  be  old  as  is  to  be  seen  from  Algonkin  nitamagek  "  they  kill  for 
another"  (cjuoted  from  Cuocj,  Gr.  do  la  langue  algonquine,  §225). 

§  29.  An  anomalous  form  which  belongs  in  §29  occurs  in  the  texts 
at  138.32:  a'me'kawi'"cinan(i)  "was  where  I  stumbled."  Theanomaly 
is  to  be  explained  as  duo  to  phonetic  law  (see  p.  616).- 

§  30.  Potential  mode.  There  are  some  forms  in  the  texts  that  do 
not  agree  with  the  ones  given  in  the  sketch.  Tlius  wrcigA'pi'kAn(i) 
"you  [sing.]  shall  sit  firmly,"  236.5;  wapa'cka"kAgo'*'  "we  [inch] 
would  fall  down,"  158.4;  kiwinanawuti''lcAgo'*"  "we  [inch]  might 
always  see  each  other  about,"  174.26;  a'^tcimo'a'kAn(i)  "you  [sing.] 
must  tell  them,"  122.21;  ku'tA'mo'kAni,  "you  [sing.]  should  fear  it," 
236.6,  7.  It  will  be  recalled  that  in  Kickapoo  there  is  a  similar  case: 
see  Jones's  Kickapoo  Texts,  98,  footnote  1,  and  125.  It  should  be 
observed  that  -a-  in  -a'kAiii  is  the  same  element  found  in  -a'^tci, 
-awa''tc"',  -as*',  -awa's'^",  etc.,  and  similarly  -Amo-  in  -Amo'kAni  the 
same  as  in  -Amog'''',  -Amowa'^tc'',  etc. 

§  30.  Potential  subjunctive  mode.  The  following  does  not  agree 
with  the  correspondent  in  the  table  given  in  the  sketch:  awitai'- 
yatuge  kA'ckimawitpAtA'gAgo'A  "might  we  [inch]  not  be  able  to  go 
over  to  see  it?",  194.1,  2.     See  also  194.3. 

§  30.  Prohibitive  mode.  These  texts  and  others,  as  well  as  some 
notes,  show  that  all  forms  in  the  table  with  "he"  and  "they"  as 
subjects  should  have  terminal  -e,  not  -i.  The  same  applies  to  the 
potential  mode. 

§  31.  Imperative  mode.  A  novel  formation  is  to  be  found  in 
mawinatawiwrsenitag(e)  "let  us  go  over  and  see  if  we  could  eat," 
184.20.  That  this  is  an  ancient  formation  is  shown  by  Cree  -tak 
(Lacombe,  Grammaire  de  la  langue  des  Cris,  59  top). 

§  32.  Interrogative  mode.  From  nesatan'  "they  must  have  slain 
him"  in  Jones's  Fox  Texts  at  94.14  it  is  evident  that  there  exists  in 
Fox  a  mode  that  bears  a  close  relation  to  the  conjunctive  of  the 
interrogative  mode:  with  -atan°''  (in  my  transcription)  compare 
-agwiini  (-agwan"'')  in  the  table  shown  on  page  406,  vol.  iv,  of  tlie 
Journal  of  the  Washington  Academy  of  Sciences,  and  for  the  usage 
compare  §  32  of  the  sketch.  In  the  said  Journal  (iv,  408,  409)  I  have 
shown  that  there  exists  a  participial  bearing  the  same  relation  to  the 
conjunctive  of  the  interrogative  mode  as  the  ordinary  participial 
does  to  the  ordinary  conjunctive  mode.     Now  it  is  perfectly  obvious 

a  This  is  an  old,  probably  proto-Algonquian,  anomaly,  for  it  occurs  also  in  Cree,  Ojibwa,  and  Algonquin, 
as  can  be  seen  from  the  works  of  Lacombe,  Baraga,  and  Cuoq. 


MICHELSON.]  LINGUISTIC    NOTES.  285 

that  anane'matanA  "he  that  would  be  thought  of,"  276.20,  is  a  par- 
ticipial bearing  tlie  same  relationship  to  the  mode  of  nesatiini  (both 
written  with  full-somiding  terminal  vowel)  as  -agwanA  does  to 
-agwiini.  [Both  nesatani  and  anane'matanA  are  actives,  not  pas- 
sives; the  translation  given  above  is  merely  one  of  convenience.  It 
may  be  added  that  Jones's  translation  of  the  former  as  having  a 
plural  subject  is  wrong.] 

§  34.  Distinction  of  third  persons  animate  in  the  independent 
mode.  Corresponding  to  -ni'^tci  we  have  -niwAni  as  is  shown  by 
i'niwAn(i)  "he  said,"  176.45,  as  compared  with  'I'w^'^'  "he  said" 
('i'wA''^"  at  176.42  is  rhetorical  for  this). 

§  34.  Form  of  the  obviative  terminations.  The  endings  should 
have  been  given  as  -An''  [-An"'"  in  my  transcription]  and  -a'''  as  can  be 
seen  from  not  only  Jones's  own  texts  but  these  as  well. 

§  34.  Possessed  noun  of  the  third  person  as  subject.  A  novel  form 
of  the  verb,  namely,  -AminiwAni  of  the  independent  mode,  occurs  in 
the  texts,  e.  g.,  u'gwi'sAn  a'kwAmatAmi'niwAn"''  "his  son  is  sick," 
150.39.  Tliis  obviously  coiTesponds  to  -Amini'^tci  of  the  conjunctive 
mode.  An  explanation  showing  why  possessed  nouns  of  the  third 
person  as  subjects  have  the  construction  under  discussion  should 
have  been  given:  it  is  simply  that  the  u-  pronominal  element  pre- 
supposes an  understood  third  person  with  the  result  that  to  keep 
the  third  persons  apart  the  obviative  construction  must  be  resorted  to. 

§  34.  -Amaw-,  -Amo-,  -Ama-.  These  are  found  in  the  manner 
described  in  the  sketch.     The  following  novel  points  may  be  noted: 

(a)  -Ama-  before  the  reflexive  suQLx:  agwi  .  .  .  A'ckunAmati- 
'soyanin  "I  did  not  save  it  for  myself,"  80.14-15.  That  this  is  an 
ancient  type  is  shown  by  Algonkin,  Ojibwa,  and  Montagnais:  see 
Cuoci,  Grammaire  de  la  language  Algouquine,  §  225,  Baraga,  Diction- 
ary of  the  Otchipwe  Language,  under  wabandamadis  (nin),  Lemoine, 
Grammaire  Montagnaise,  53  bottom. 

(b)  -Ama-  before  the  secondary  connective  stem  -ga-:  a'me'siine 
tArna'gayAg'^^*'"  "we  have  gotten  good  from  it,"  190.8;  wi'uAta- 
wine'tAma'gayAni  "you  might  cause  them  to  be  killed,"  154.26-27. 
I  confess  that  I  do  not  see  the  difference  in  meaning  between  the  first 
example  and  a'me'sane'tAniAg''''''',  188.44.  Thecomposition  is  ancient 
as  is  vouched  by  the  evidence  of  Algonkin:  see  Cuoq,  1.  c,  §  225 
(nitamagek  "they  kill  for  another"). 

(c)  -Amo- before  the  secondary  connective  stem-' ka-:  a'kwAmatA'- 
mo'kaw*'^"  "his  family  has  a  sickness,"  150.31-32  (see  the  note  on 
§  20). 

(d)  -Amo-  before  the  secondary  connective  stem -migAt- :  ke'kane- 
tAmomigAtwi  "it  has  consciousness  thereof,"  160.31.  For -migAt-  see 
§§  20,  28. 


286  OKIGIN    OF    THE    WHITE    BUFFALO    DANCE.  [eth.  ANN.  40. 

(e)  -Amo-  before  -i-:  wrkek'anetAm6"iyani  "that  I  may  know 
about  it,"  158.34.  I  do  not  know  why  the  ordinary  wi'ke'kanetAmani 
is  not  used  in  this  passage,  unless  the  -i-  is  the  same  element  discussed 
in§  20. 

(f)  -Amo- before -W-:  wi'A'pI'tcike'kiinetAmowita'awA  "he  will  think 
that  he  knows  about  it,"  114.17-18.  The  construction  is  of  the  same 
type  discussed  by  me  in  the  International  Journal  of  American 
Linguistics,  i,  52,  53. 

§  41.  A  passive  composed  of  gu  and  followed  by  a  copula, 
-'si-  anunate,  -At-  inanimate:  From  notagu'slw""^'  "he  is  heard," 
quoted  from  Jones's  sketch,  §  3,  but  in  my  transcription  (accents  dis- 
regarded) it  is  evident  such  an  indefinite  passive  must  be  assumed;  see 
also  Bull.  72,  B.  A.  E.,  p.  69;  a  few  examples  occur  in  these  texts: 
wi'ina'^tcime'gu"siw(A)"hewill  be  spoken  of,"46.5;wi'inaneta'gu"si''tci 
"hewould  be  considered,"  228.17,1 8 ;tA''cinene'kaneta'gu'sIw''-^"  "he  is 
now  bemg  thought  of  here,"  232.35,  36;  agwi'  kag5'anetagu''si<'tcin"'' 
"he  is  considered  nothing,"  232.13;  ke'ka'netagwAtwi  "it  (a  sacred 
pack)  is  known,"  156.12-13.  It  is  evident  that  the  Kickapoo  pas- 
sive mentioned  by  me  in  Jones's  Kickapoo  Tales,  196,  belongs  here. 
Furthei'more,  the  construction  occurs  in  Ojibwa  and  Algonkin  ^  as 
can  be  seen  from  the  works  of  Baraga  and  Cuocj,  e.  g.,  Ojibwa 
nindinendagos  "I  am  thought,"  inendagwad  "itis  thought,"  Algonkin 
kitinenindagosimin  "we  are  thought  of,"  nikanenindagosi  "he  is 
thought  to  be  the  chief,"  inenindagwat  "one  should  think."  I 
thought  it  possible  on  the  basis  of  other  material  that  an  inanimate 
copula  -At-  should  be  assumed  (International  Journal  of  American 
Linguistics,  i,  53).  The  above  establishes  it,  but  there  is  further 
evidence  for  it,  namely,  sAn.AgAtw''  "it  is  difficult"  as  compared 
with  ne'sAUAgi't"'  "I  had  a  hard  time  with  it."  And  it  will  be  noted 
that  -si- is  complementary  to  -At-  in  this  case:  SAUAge  'siw^*"  (with 
secondary  e  for  i)  "he  is  troublesome."  Furthermore,  exactly  as  the 
t  of  sAUAgAtw''  disappears  before  'k''  and  'k«'  of  the  conjunctive  and 
subjunctive  modes  respectively,  so  it  does  in  the  case  of  gwAt:  pwa- 
wike'kiinetagwA'ke  "if  it  is  not  kno^vn,"  160.11.  Again  the  evidence 
of  Ojibwa  and  Algonkin  shows  that  the  formation  is  old:  see  Baraga, 
Dictionary,  under  sanagad  and  sanagis,  Cuoq,  Lexique,  under  sanak-.^ 

§  41.  A  new  form  belonging  to  the  conjunctive  mode  of  the  inde- 
pendent passive  is  to  be  found  in  a'cimfci'nAmeg'''"  "as  it  has  been 
given  us  (exclusive)."  The  law  that  n  becomes  c  before  i  which  is  a 
new  morphological  element  or  the  first  sound  of  such  an  element  (see 
American  Anthropologist,  n.  s.  15,  470)  shows  that  the  grammatical 
ending  is  -uiAmeg''''  which  resembles  -Amegi  of  the  third  person 

3  Cree  (also  Montagnais)  likewise  has  a  similar  formation,  e.  g.,SAkihikusiw"ilestaimabie"(Lacombe» 
Grainiiiaire,34J. 
*  [Montagnais  also:  see  Lemoine,  Grammaire,  10.]    See  also  Baraga,  Grammar,  411  bottom. 


MICHELSON.]  LINGUISTIC    NOTES.  287 

inanimate  given  in  the  sketch.  [Tlie  passage  had  to  he  omitted  in 
printing  owing  to  some  patent  errors.] 

§  41.  Indefinite  passive:  potential  subjunctive  mode.  There  are 
a  few  cases  in  these  texts  showing  sucli  a  formation  exists  as  they  are 
introduced  b}^  awi'f^'.  The  terminations  are  evidently  -Inii'A, 
-nenii'A,  -naA  ^  for  the  first,  second,  and  third  person  singular  respec- 
tively: awi'tA  kago"(i)  i'"ci  ni'uA  nene'kiine'mina'*"  "I  would  not  be 
thought  of  in  any  way,''  192.29  [loose  composition;  the  other  ele- 
ments arekago"'',  i'ci,  nl'n"'^',  nene'ki,  fine,  m],  awi't  aiyo''i  p3'ane'- 
na"-*'  "you  (sing.)  would  not  have  been  brought  here,"  80.26  [other 
elements  pya,  n;  e  to  prevent  -nn-],  awi'tApi  nAua'c  'A'cA'mena''^'  "it 
is  said  thathe  never  would  be  fed,"  230.20,  21  ['a'ca,  m  (not  'a'caui  as 
in  the  sketch,  in  my  transcription) ;  e  to  prevent-mn-].  An  example  not 
introduced  by  awitA  is  ponime'gupi  kag6''ane'mena'(A)  "he  would 
cease  being  thought  anything  of,"  250.39  [loose  composition;  ele- 
ments poni,  megu,  pi;  rest  explained]. 

§  41.  A  novel  participial  of  the  independent  passive.  Though  not 
mentioned  in  the  sketch  a  participial  in -etA  corresponding  to  the  con- 
junctive -e'^tci,  quite  regular  in  formation,  is  found.  However  a 
participial  of  novel  formation  is  also  foimd,  e.  g.,  wi'wapAma/'sutcigi 
''they  who  will  be  looked  at,"  180.13.  Tlie  syllable  -su-  at  once 
recalls  the  middle  voice,  but  -a-  is  not  clear.  (See  Bull.  72,  Bur. 
Amer.  Ethn.,  p.  69.) 

§  41.  A  formation  w"ith  -gAuiwi-.  A  couple  of  examples  of  this 
novel  formation  are  in  the  texts:  a'ke'tcinanetagAni'wiwa''tc''  "they 
are  thought  of  a  great  deal,"  276.36;  pemenagAni'wiwAgi  "they 
were  cared  for,''  2S0.6.  The  anal3-sis  of  the  first  example  is  a — wa- 
•^tci,  §  29;  ke'tci,  §  16;  n,  §  8;  iine,  §  IS;  t,  §  37;  the  combination 
-ancta  has  been  met  above  in  the  go  passive  with  si,  At,  and  corresponds 
to  Ojibwa  and  Algonkin  -enenda-,  eninda-  respectively,  Cree  -eyitta- 
(tipeyittakusiw"ilestdignede  posseder,"  from  Lacombe),Montagnais 
-clita-  (see  Lemoine,  Grammaire,  p.  53) ;  it  is  also  found  in  a  peculiar 
passive  tepanetata'w"''  (in  my  transcription)  "it  was  owaicd,"  Jones's 
Fox  Texts  at  34.1  (-tii-,  §  20;  -w''",  §  28).  So  that  it  is  an  old  com- 
bination. It  is  clear  that  the  -a-  of  the  second  example  is  the  same  as 
in  the  first;  hence  the  preceding  -n-  must  be  the  instrumental  particle 
which  has  become  merely  formal  in  value;  for  the  verbal  stem  see 
Jones's  Kickapoo  Tales,  94.21;  -wAgi  is  the  pronominal  element,  §  28. 
Algonkin  has  a  formation  that  corresponds  to  -gAiiiwi-;  see  Cuoq, 
Grammaire,  §  205;  and  it  is  evident  that  both  Cree  and  Montagnais 
have  a  similar  formation.     I  do  not  know  how  wi'A'ckwf  wana'Ina- 

s  On  further  investigation  it  would  seem  that  the  forms  for  the  first  and  second  persons  are  constructed 
nearly  as  in  a  transitive  verb  with  the  third  person  singular  animate  as  subj  cct  and  first  and  second  person 
singu'lar  respectively  as  objects;  and  that  form  of  the  intransitive  third  person  singular  animateshould  be 
given  as  -ena'A  -unii' a  (cf .  -citci  -uiitci) 


288  ORIGIN    OF   THE    WHITE    BUFFALO   DANCE.  [eth.  ANN.  10. 

'itA'ciwawAne'cka'anetagA'niwIwA  "the  thought  of  him  being  wicked 
would  remain  there";  236.18,  is  to  be  analyzed  in  full:  wl — wa, 
§  28;  A'ckwi-  (Jones's  Askwi-)  "remain";  tA'ci-,  §  16;  wawAne'cka'i- 
"wicked,  worthless"  [InA,  §  47;  'wana'i,  particle]. 

§  41.  An  anomalous  formation.  At  224.25  we  have  an  anomalous 
indefinite  passive  in  wa'^'tc  A'kawapAmaweni'wiwa'^tci  "why  they 
were  watched." "  Observe  at  224.29  we  have  the  normal  wa'<*tc 
A'kawa'pAme''tc('")  "why  they  were  watched."  [The  only  point  to 
note  in  this  case  is  that  -e"^tc'"  is  singular  as  well  as  plural,  contrary  to 
the  sketch.] 

§  41.  -i-  after  -go-.  A  single  example  of  this  is  nepemiwapi- 
'kAnego"ipen'"*^'  "we  (excl.)  were  straightway  abandoned,"  150.43.  It 
would  seem  that  this  -i-  is  the  same  as  discussed  above  (-Amo'i-,  §  34e). 

§  42.  The  locative  case  is  sometimes  used  in  the  sense  mentioned 
by  Cuoq,  Grammaire,  §  23e.  An  example  in  Jones's  Fox  Texts  is 
(in  my  transcription)  'ickwa'sa'eg'''"  "as  a  girl,"  68.13  (Jones's  trans- 
lation is  a  trifle  free).  One  in  these  texts  is  nenlgi'-megu  "as  a  man" 
(idiomatically  "men"  in  English),  230.8.  For  the  phonetics  of  the 
locative  singular  and  vocative  plural,  see  the  reraai-ks  under  §  13. 

§  44.  At  86.5  nln"'^"  and  In°''  combine  into  ninani. 

§  45.  It  should  be  noted  that  obviative  forms  of  the  possessive 
pronouns  occur,  as  also  locatives.  An  example  of  the  latter  is 
kcmaiyawinwagi  "on  j^our  (pi.)  right  arm."  Observe  that  terminal 
-A  of  ke — wawA  does  not  occur  in  the  locative  (as  in  nouns) ,  and  that 
the  preceding  w  is  elided  before  the  locative  suffix  (as  in  nouns). 
The  vocative  singiilar  of  a  possessed  animate  noun  of  the  first  person 
plural,  exclusive  and  inclusive,  has  an  anomalous  formation. 

§  47.  At  134.28  we  have  the  inanimate  plural  of  a  novel  demon- 
strative pronoun,  ma'iyane.  The  animate  singular  and  plural, 
respectively,  are  ma'i'yA,  ma'iya'gA;  the  inanimate  ma'i'ye,  ma'iyane; 
the  obviative  singular  and  plural  are  ma'iyane,  ma'iya'A,  respec- 
tively. This  pronoim  is  used  with  the  idea  of  invisibility,  and 
immediate  past  time.  So  ma'iyagA  means  "those  that  have  just 
left  and  are  completely  out  of  sight."  The  pronoun  iniya'gA  would 
refer  to  more  remote  time. 

We  now  come  to  topics  where  references  to  the  paragraphs  of  the 
sketch  are  not  feasible. 

Verbalization  of  adverbs  and  participles.  Examples  are:  inina'iwi- 
ni'gip(i)  "at  this  given  date,"  122.25  (Inina'i) ;  ki'ci"A"ckA''tci'I'winig(i) 
"after  a  long  time,"  196.39  (A'ckA'^'tc");  ki'a'cowipwA'megu'  "you 
must  cross  over,"  196.26  (a'co'w""') ;  nlga'nlw"'^'  "he  is  the  leading 
one,"  190.40  (nlga'n°'');  krkl"kime"k^'  "if  he  nevertheless  speaks 
to   you,"    146.40    (ki'kl'k'');    ki'kl'cagu'^tcitopwA'megu   klyawaw(i) 

e  On  further  study  it  appears  that  an  indefinite  passive  in  -aweniwi-is  of  freruent  occurrence.  See  for 
example  64.41,  222.20.    Ordinary  intransitive  verlDal  pronouns  go  with  it. 


MICIIELSOX.]  LINGUISTIC    NOTES.  289 

"3'0ii  will  bring  an  awful  fate  on  yourselves,"  196.31  (krcagu''tc''). 
It  is  none  the  less  clear  that  from  the  point  of  view  of  Fox  grammar, 
the  bulk  of  these  so-called  adverbs  and  particles  should  be  considered 
as  verbal  stems,  for  which  reason  they  are  included  in  the  list,  p.  616 
et  seq. 

-wi-.  I  have  spoken  of  a  morphological  element  -wi-  in  the  Inter- 
national Journal  of  American  Linguistics,  i,  53.  The  following 
examples  wherein  -wi-  (whether  or  not  the  same  -wi-)  serves  to  con- 
nect reciprocals  are  novel:  a'pwawimi'ketIwapA'tIwa''tc''  "they  did 
not  look  at  each  other  in  a  courting  way,"  248.3;  mfketlwapA'tlwate 
"if  they  should  look  at  each  other  in  a  courting  way,"  258.42;  ml'- 
'ketiwi'ApAna'netitC'^')  "  if  he  should  laugh  at  her  in  a  courting  way," 
248.31,  32.  The  English  translations  do  not  bring  out  the  double 
reciprocals  (-tl-  §  38)  owing  to  different  idiomatic  usage. 

-i-  to  combine  nouns.  A  few  examples  are  manetowi'i'cita"agAni 
"the  manitou's  thought(s),"  230.38,  39;  ugimawi'u'ckina'wii"  "chief's 
son"  [literally  "chief-youth"],  178.3;  iienotawi'A"sa'mawAn(i) 
"Indian  tobacco,"  268.31.  Observe  that  the  terminal  -*'  of  the 
prior  members  of  the  compounds  are  not  used. 

Ugimawi-  at  the  beginning  of  a  verbal  compound.  A  wholly  novel 
type  of  verbal  compound,  namely,  ii'ugimawiae'tawa'migA'ki  "as  it 
has  slain  a  chief,"  is  found  at  178.24.  The  analysis  is  'a — "ki,  §  29; 
ugimawi  from  ugimaw™^'  "chief,"  as  above;  for  the  relationship  of 
ne'taw-  to  ne'to-  (compare  ne'tow"*^'  [in  my  transcription],  Jones's  Fox 
Texts,  66.8) ;  ne-  stem  "kill;"  -amigA-,  related  to  -iimigAt-,  §  20:  com- 
pare also  under  the  passive  -go-  followed  bj'  a  copula.  Ai^parently 
manetowatAge'si'i'ni'^tci'(i)  "  those  of  mysterious  power,"  154.37,  is 
something  of  the  same  order.  It  is  not  ciuite  clear  how  wl'me'to'- 
saneniwapA'mawa^tc''  "  they  will  see  him  as  a  mortal,"  210.33,  is  to  be 
judged:  it  is  possible  that  the  medial  portion  is  for  -wiwa-,  and  accord- 
ingly to  be  taken  as  above  (me'tosanenlw"*').  On  the  other  hand, 
it  may  be  of  the  novel  type  shown  in  a'maneto'"ka'su''tc''  "he  con- 
jured for  a  miracle"  [cf.  Jones's  Fox  Texts,  62.15],  literally  "he 
pretended  to  be  a  manitou,"  ugima'ka'so'w™'*^"  "he  pretends  to  be 
chief,"  in  which  terminal  -w"*^'  of  the  uncompounded  nouns  dis- 
appear. C'ree  and  Ojibwa  and  probably  other  Algonquian  languages 
also  have  this  formation. 


THE  AUTOBIOGRAPHY 
OF  A  FOX  INDIAN  WOMAN 


BY 


TRUMAN  MICHELSON 


291 


CONTENTS. 


Page. 

Introduction 295 

Indian  text 296 

Englisli  translation 297 

Ethnological  notes 338 

Linguistic  notes  on  the  Indian  text 34") 

List  of  stems 61 J 

293 


THE  AUTOBIOGRAPHY  OF  A  FOX  INDIAN  WOMAN. 


Bi"  Tkuman  Michelson. 


INTRODUCTION. 

The  autobiography  of  a  Fox  Indian  woman  (whose  name  is  with- 
held by  agreement),  written  in  the  current  syhabary,  was  obtained 
through  Harry  Lincoln  in  the  summer  of  1918.  It  was  restored 
according  to  the  phonetics  of  Dalottiwa,  Harry  Lincoln's  wife,  in 
the  summer  of  1920;  a  few  odd  sentences  are  restored  according  to 
the  phonetics  of  Harry  Lincoln.  No  attempt  was  made  to  influence 
the  informant  in  any  way;  so  that  the  contents  are  the  things  which 
seemed  of  importance  to  herself.  It  may  be  noted  that  at  times 
the  original  autobiography  was  too  naive  and  frank  for  European 
aste;  and  so  a  few  sentences  have  been  deleted. 

As  Dalottiwa  read  very  well  and  for  the  most  part  avoided  spelling- 
pronunciations  (of  which  I  have  spoken  on  another  occasion),  the 
Indian  text  was  dictated  hut  a  single  time.  A  few  patent  errors 
detected  by  grammatical  analysis  have  been  corrected. 

I  have  previously  spoken  of  the  occurrence  of  homographs  in  Fox 
texts  written  in  the  current  syllabary.  An  example  occurring  in  the 
present  memoir  is  anakanani.  This  may  equally  well  represent 
AnagAUAn"'"  "plates"  or  AnakAUAn"''  "mattings."  Dalottiwa  and 
Harry  Lincoln  correctly  took  the  homograph  as  Ana'kAnAn"''.  Tlie 
fact  that  in  Fox  wedding  ceremonies  mattings,  but  not  dishes,  are 
given  shows  that  the  homograph  stands  for  Ana'kAnAn"''. 

The  English  translation  is  based  on  a  paraphrase  written  by  Horace 
Poweshiek,  supplemented  and  corrected  by  a  grammatical  analysis 
of  the  text  by  myself.  This  task  was  materially  lightened  by  some 
linguistic  notes,  based  on  the  text,  obtained  from  Harry  Lincoln. 
The  translation  has  been  made  as  literal  as  possible  without  violence 
to  English  idiomatic  usage.  The-  list  of  verbal  stems  occurring  in 
the  text  (p.  616)  is  nearly  exhaustive:  and  some  grammatical  notes  are 
given.  Hence  the  student  interested  primarily  in  Indian  linguistics 
will  have  no  difficulty  in  working  out  the  text.  The  ethnological 
notes  are  intended  to  make  this  paper  also  serviceable  to  students 
of  American  ethnology.  It  may  be  added  that  though  autobiogra- 
phies of  Indian  men  have  previously  been  published,  this  autobiog- 
raphy of  an  Indian  woman  is  nearly  unique. ' 

See  also  Sarah  Winnemucca  Hopkins,  Life  Among  the  Paiutes,  Boston,  1883. 

295 


INDIAN   TEXT. 

Ka'o'niyapi  wrato'tAman  a'ca'wiyan"''.  Magwa"e''tca'i  negu'- 
twa'cig  ii'tA'swipepo'nwayan  u^'tciwiip  a'wapike'ka'netAman"''. 
A'gwhvin  ayi'gi  pe'"k'';  newAniwAnrk  aiyawA'si  negutawa'InAgA'ki 
pete'gi'c''. 
5  Ka'o'n  a'tA'crka'noyani  nI''tcapA'g  a"A"ci'Ag''''.  A'wl''tca'- 
noniAgi  tatA'gi  neguta'pe'e  ke'tcinl^'tcapA  netA'"ci'a*^'.  O'nape 
na''k  Ape'no'Agi  tatA'gi  mane'megu.  Ona'pe'  a'wA'''tca'u'^tci 
tatAga'pe'  I'nA  me'cini''tcap'^'.  NinAga''megii  wina'pe'e  newA'^tca'- 
'o"kan°"'.  Ona'pe'  a'wi'se'niyag  a'mano"puyag  a'i'ciwapi'ka'- 
lOnoyan"''.    Na''kA   wIgiyapa'Ani   netA'ci'A'ci'tu   lu^'tcapA'g   a'uwigi- 

"Ag''''. 

No'ig  a'tA'swipepo'nwayani  magwa"  a'wapikugwa''tcig^va'si'- 
gawAgi  neni'^'tcapAg'''".  Cewa'pe'ki  nemya'cii''''.  Nemaiyo- 
maiyotAmegu     a'pwawina'ign'a'"soyan"''.     Ag^vij-ugiiape      kA'cko- 

ISwa'yanin"'",  'A'ci'tawi'n""','  a''inAgi  ne'g'^'"^".  "Kageya''ma'klnA 
wi'na'igsva'soyAnima''';  wa''tcipwawi'A'ci"tonan''''.  'Inima'i  wa'^tci 
naigwii'sug'''',  a'kug\va''tcigwa'siga\vu''tc  iini'^tcapi'nawAg'"'.  Ini- 
ga'wa'*tc  uni'^tcapigi  tcagi'megu  kago''  A'ci"tawap'' — uto'ci'kltA- 
ganwa'^"',   umA'ke'sa'wawAiiiga'''."     Oni^'tca'ape'    A"pena''tci'megu 

20  'a'kugwa''tc,igwa'si'gawAgi  nenl'^'tcapAg'"'. 

Ka'o'ni'  cwa'ci'gA  magwa''  a'tA'swipepo'nwayan  a'wapimAta- 
gwanetAinan  a'Ane'Ane'nwIyan"''.  Kl'pene'megu  A'ci'''tc  a'pe'- 
mapyagi'  sipo'w  a'uwigl'yagini  neta'pe''tcAne'nwIpen  i'ckwa'- 
'sa'Ag'^''.    Nemanapenape''"'.     Nene'ckimegopenAga'  winape'e'  eewa'- 

25  nA  ka'ckikimlyagini'mcgu  'a'mawAnenwIyag'"''.  Anetape  kl'ckl- 
"ckA'tA'wap  a'pwawiaeno''cawa'*tc''.  Ni'nA  wi'nA^  agwi  nAna''ci 
ki'cki'ckAtA'wigini"  cema'  neneguti'egop  a'i'ckwa'sa''iyan"''.  Ca'- 
'cki  neke'tcine'ckimegopape'  a'pwawikA'ckimigi  ne'cki'migin"''. 
Na'"kA  nemA'k.\.tawi'negopi   pwawineno'ca'yanin"''.    Na''kA   nene- 

30  'cki'megopi  kutAgAgi  wi'witamAg  i'ckwa'sa'Agi  po'si  wawAne- 
'cka'Ag'^''.  "A'ci'enAgi''tc  agwima'  inigi  kiigo'  wi'na'i'to'wa''tcin 
Anemikl'cigr'iwate  pwawikag6'na'iku''tci''to\vat'''.  Inigii'  wi'i'ca'- 
wiyAni  pwawina'iku'*tci"toyAni  kiigo''!,  ca"cki  kiwitAiienegoyAii"'''," 
netegopape'    Ji'mA'kAta'wi'cig''''.     NawA''kwagini    netA'cA'megop''. 

SoCewit'nA  papeg\vA'meguna'tA'sugunagAto''igin  ini'meg  a'ki'ciwAni'- 
'kayan  a'cine''ckiinig''''.  Na''k-^'.  "Ka'tA  neguta'i  na'inepiiwu'- 
wa'kAiii  wi'^tcanomA'^tcin  i'ckvva'"sa'Ag''''.  'AiyapAinipyano' 
'a'uwIge''iyAgw  aya'wa'sayagi  ki'kl'ci'p''*'.  Ka'tA  pe'kutane'mi- 
'k-\ui  neguta'tA'c'".  AiyA'ckA'^tci  wi'^tcanom™'',"  ne'tegop'' 
296 


ENGLISH  TRANSLATION." 

Well,  I  shall  now  tell  what  happened  to  me.'  From  the  time  when 
I  was  six  years  old  is  perhaps  when  I  begin  to  recollect  it.  Of  course 
(I  do)  not  (recollect  it)  fully;  I  forget  once  in  a  great  while  (some 
days)  each  year  back. 

Well,  I  plaj^ed  with  dolls  -  when  I  made  them.  (And)  when  I 
played  with  them  I  would  make  one  large  doll.  Now  they  would  be 
supposed  to  be  many  children.  And  that  large  doll,  I  would  pretend, 
would  do  the  cooking.  Of  course  I  would  do  the  cooking  in  my  play. 
And  many  of  us  would  eat  together  when  we  ate,  I  pretended.  And 
then  I  made  little  wickiups  '  for  the  dolls  to  live  in. 

When  I  was  perhaps  seven  years  old  I  began  to  practice  sewing 
for  my  dolls.  But  I  sewed  poorly.  I  used  to  cry  because  I  did 
not  know  how  to  sew.  Nor  could  I  persuade  my  mother  to  (do  it) 
when  I  said  to  her,  "Make  it  for  me."  "You  will  know  how  to  sew 
later  on;  that  is  why  I  shall  not  make  them  for  you.  That  is  how 
one  learns  to  sew,  by  practicing  sewing  for  one's  dolls.  That  is  why 
one  has  dolls,  namely,  to  make  everythmg  for  them — their  clothing 
and  moccasins."     And  so  I  would  always  practice  sewing  for  my  dolls. 

Wlien  I  was  perhaps  eight  years  old  I  began  to  like  to  swim.  If 
we  were  living  near  where  a  river  flowed  by,  we  girls  always  would 
swim.  Tliere  were  many  of  us.  Although  we  were  scolded,  yet 
when  we  could  do  so  secretly  we  would  go  swimming.  Some  would 
be  whipped  because  they  did  not  mind.  As  for  me,  I  was  never 
whipped  *  as  I  was  the  only  girl  (my  parents)  had.  I  would  only  be 
severely  scolded  when  I  did  not  mind  when  I  was  forbidden  (any- 
thing). And  I  was  made  to  fast  when  I  did  not  pay  attention.  And 
I  was  forbidden  to  go  with  the  other  little  girls,  that  is,  the  very 
naughty  ones.  "They  might  get  you  (into  their  habits),  as  they  wiU 
not  know  how  to  make  anything  when  they  grow  up  in  the  future 
if  they  do  not  try  to  make  an3-thing.  That  is  the  way  you  will  be  if 
you  do  not  try  to  make  anything,  if  you  merely  loaf  around,"  ^I 
would  be  told  when  I  was  made  to  fast.  I  was  fed  at  noon.  But 
soon,  within  several  days,  I  had  forgotten  what  I  was  forbidden. 
Again  I  was  told,  "Do  not  sleep  anywhere  (in  the  wickiups)  of  the 
little  girls  with  whom  you  play.  Come  back  to  where  we  live  while 
it  is  still  daylight."  Do  not  be  out  some  place  in  the  night.  Play 
with  them  now  and  then." 

<•  See  Ethnological  Notes,  pp.  338-344. 

3509°— 2.5t 20  297 


298  AUTOBIOGRAPHY    OF    A    FOX    WOMAN.  [eth.  ^nn.  40. 

Ka'5'ni'  ca'g  a'tA'swipepo'nwayan  a'AnemilvA'cki'A'se'mi'Agi 
ne'gi'y-'^'.  Men5"kAmIgini  wapi'A'tcigagin"'',  "Kago'a'  A'tcigiino' 
wfutawi'e'miyAn"'","        a'"i'cig'"'.      Ke'tena'pe'        a  A'tci'gayan"''. 

.    WapitAtAgo'A'megin     a''tcigag'''',      "Cl     kinA     winA     na'ketA''ki 

5  tAtAgo'An""',"       'a''i'cig''''.       TcAgimona'aga'       netumona'agAn"''. 

KAbo'twe  na'kapc"  a'ponimona'cka'igag''''.     Nemrcatanema'pe''"'. 

A'ki'ciwaiya''tciponI'kAmeg  a"tcigag'''',  ne'cagwanemuyuga'ape'e 
kago'i  wl'i'ci''taiyan"''.  Cewana'pe'*^",  "MAni  ki'ci'ci"taiyAne  me'- 
'cena"  ki'mawi'^tcanomawAg  i'ck\va''sa'Ag'^'V'  a'i'ciga'pe  In  a'Anwa- 

10  ^tciyan"''.'  Ke'tenape'eni  "a'ke'tciwi'^tcanornAg  Apeno'Ag^'". 
A'mamrk6''iyag  a'cimAtagwiine'tAmag'"'''. 

Na'ina'  na'k  a'tci'gayage  ki'cikegin"'',  "Ci'!  Ku^'tciwA'^tca'uno' 
winA  kliiA  ki'cigi"toyAn°'',"  a''i'cig''''.  Ke'tena'pe'e  nl'nani  "a"ku- 
'*tciwA''tca''oyan°''.     Ki'ce'sA'manin    a'kutAtA'mowa'^tci    neme'so'- 

IStanAg''''.  "Pe''ki  wIgAniwi,"  a'i''ciwa''tc''.  "Ki'ci'gi'to''tci  pe'kiga- 
'megaylgi  wiga''sa'kwawA,"  netegopa'pe'"'.  Nemi'catanem  in  a"ci'- 
wa''tcin°'".  Keya'ApAgii'wIn  i'ce'megu  a'ci'mige'e  wrna'e'sa- 
'kwiiyan  a'iniinemig''''.  O'ni  nuiA,  "Ke'tenaiyatug'^^',''  a'i'cita'- 
"ayan"''. 

20  Ka'o'ni  meda'swipepo'nwayan  iniyagani  ni'^tcapAg  a'ponimAta- 
gwiinemAg''''.  Ini  wi'nA  kiiwAgi'megu  nemAta'gwanet  a'Ane'- 
nwlyan"''.  Cewa'nan"*',  "Ni'mawAne'nwi?"  a'inAgini  ne'g'"''-^', 
''A'u,"  a'Tci'^tc'',  "ko'kiune'sA  kl'kogenAmawawA  iiprse'"ka"An°'', 
ninAga"  ayigi  kl'kogenAmawi,"    a''i'cig'"'.    Papiwigeno'igi'wa'"megu 

25 'a'Ano''ka'cigi  wi'kogenAman"''.  Ke'tenAmega'po'e  neme'*tci- 
manem""',  "  Ni'mawAnenwi,"  wi'iyan  a'ku"tAmani  wi'kogeni- 
gayan°''.  Keya'ApAga'winA  wl'na'ikogenigayan  a'inanemigi  wa- 
dtcitotawige'"''.    Ke'tenA'megu  nena'iko'genige  kAbo't""'. 

"Inima'klnA     wii'^tcitotonani     wi'na'ikogenigiiyAn^'V'     netegwA 

SOneg'"'''^'.  "Agwi'ku'i  kagigawi'Anemipcmeni'\va''tcin  u'wiya'-*'. 
KAbo'tweku  pya'^tci'sawi  "a'tA'cipemeniwat  a'pAnapAme''tc''.  Ni'n 
aiyo'  ne'gy  agwi  tapA'kwike'kanemAgin  a'cinagu''sig\van"''.  Ne- 
'segwi'sA  nekl'ci'geneg''''''^'.  Ini'^tca'  a't6'tawi'*tc  inug  a'totonan°''. 
Agwi'    ca"cki    wi'tAnenegoyani   wito'ka'wi''tcm"''.     ApinA   m6"tci 

35ninA'  cwa'cig  a'tA'swipepo'nwayan!  pe'ki'megu  'a'na'e'sa"lvwayan°''. 


kwA' 


Kiigo'  ji,'ci'utAnie''si''tcini  ne'segwi's  a'wA''tca"oyan'''","  neteg 
Netanwa"tawaw  in  a'i'^tc'',  ninA  yugii'  i'n  a'meda''swipep5'nwayan 
A''tca''meg  a'Anemipe'kina'e'sa"kwayan°'',  na''kA^  a'na'igwa'- 
soyan"'',  cewa'nA  nemya'cii'^''.  Na'kA^  inina"megu  na''ina'i 
40t6''ki''tcini  negyA,  "To'kino',  ne'pi  ki''nafV"  a''i.'ci'^tc''.  "Na'kA 
piwe'ke'ne'sanu  wi'pe'ckunonanawA''tciga'yAgwin°'',"  a"i'ci<'tc''. 
A"cag\viinemoyanape'e  neki'ki'kimegopi'megu.  Ini'megu  A"pena- 
''tc  a'to'tawig'''' 


MiCHELSON.]  AUTOBIOGKAPHY   OP   A   FOX   WOMAN.  299 

Well,  when  I  was  nine  years  old  I  was  able  to  help  my  mother. 
It  was  in  spring  when  planting  was  begun  that  I  was  told,  "Plant 
something  to  be  your  own."  Sure  enough  I  did  some  planting. 
When  they  began  to  hoe  weeds  where  it  was  planted,  I  was  told 
"Say!  You  weed  in  your  field."  My  hoe  was  a  little  hoe.  And 
soon  the  hoeing  would  cease.     I  was  glad. 

"NVhen  (we)  ceased  bothering  where  it  was  planted,  I  was  unwilling 
to  do  anything.  But  when  I  would  be  told,  "When  you  finish  this, 
then  you  may  go  and  play  with  the  little  girls,"  I  was  willing.  I  then 
surely  played  violently  with  the  children.  We  played  tag  '  as  we 
enjoyed  it. 

And  at  the  time  when  what  we  planted  was  mature,  I  was  told, 
"Say!  You  must  try  to  cook  ^  what  you  have  raised."  Surely  then 
I  tried  to  cook.  After  I  cooked  it,  my  parents  tasted  it.  "What  she 
has  raised  tastes  very  well,"  they  said  to  me.  "And  she  has  cooked 
it  very  carefully,"  I  would  be  told.  I  was  proud  when  they  said 
that  to  me.  As  a  matter  of  fact  I  was  just  told  so  that  I  might  be 
encouraged  to  cook.     And  I  thought,  "It's  probably  true." 

And  when  I  was  ten  years  old  I  ceased  caring  for  dolls.  But  I 
still  liked  to  swim.  But  when  I  said  to  my  mother,  "May  I  go 
swimming?"  she  said  to  me,  "Yes.  You  may  wash  your  grand- 
mother's waist  for  her,  and  you  may  wash  mine  also,"  I  was  told. 
I  was  made  to  wash  (anything)  little.  Surely  I  would  not  feel  like 
asking,  "May  I  go  swimming,"  as  I  was  afraid  of  the  washing.  Now 
as  a  matter  of  fact  the  reason  why  I  was  treated  so  was  to  encourage 
me  to  learn  how  to  wash. 

"That  is  why  I  treat  you  like  that,  so  that  you  will  learn  how  to 
wash,"  my  mother  told  me.  "No  one  continues  to  be  taken  care  of 
forever.  The  time  soon  comes  when  we  lose  sight  of  the  one  who 
takes  care  of  us.  I  never  got  to  know  how  my  mother  looked.  My 
father's  sister  brought  me  up.  To-day  I  treat  you  just  as  she  treated 
me.  She  did  not  permit  me  to  be  just  fooling  around.  Why,  even 
when  I  was  eight  years  old  I  knew  how  to  cook  very  well.  When 
my  father's  sister  was  busy  with  something,  I  did  the  cooking,"  she 
said  to  me.  I  did  not  believe  her  when  she  said  that,  for  I  was  then 
ten  years  old  and  was  just  beginning  to  cook  well,  and  I  knew  how 
to  sew  but  I  was  poor  at  it.  At  that  time  when  my  mother  woke 
up,  she  said  to  me,  "Wake  up,  you  may  fetch  some  water.^  And  go 
get  some  little  dry  sticks  so  we  may  start  the  fire,"  she  said  to  me. 
When  I  was  unwilling  I  was  nevertheless  compelled.  That  is  the 
way  I  was  always  treated. 


300  AUTOBIOGRAPHY    OF   A   FOX   WOMAN.  [Ein.  a:,n.  40. 

KAbo'twe  na''kA,  "MAniga"  kepApAgya'i,"  netegop'',  pyatogi 
pApAgya'itcaga'ano'ig'"''.  Nenn'catanem""'.  "MAnigit'  ketA'pi- 
'kani,"  ne'tegop''.  A'mAne'sayaga'pe'e  ne'gyA  ninAgii";  netA'- 
nemotA  kfcA'Amani  pApIwime'sa'a"An°''.  Wlnape'e  nenana'iwAne- 
S'kag''""'.  'A'a'Hcimo'i'^tfi  wi'inApi'toyan"''.  Kageya''megon 
a'\\'apine'cimAne''sayani  ke"tcin'"''. 

Ka'o'ni  meda'swinegut  a'tA'swipeponwayani  na"kA  mA'ckimu'tii- 
'An  a'A'ci'to'^tca'pe"  a'wapAwapAuiAg''''.  "Na'i',  kr'ku'^tci't'^'," 
neteg''""^'.      Negu't  in  a'nipi'tawi''tci   tcAgimA'ckimuta'a'''.      A'ke- 

10 'kA'A'mawi'^tci  \vi'i'ci'"t6yaii''''.  Ke'tenA  nekAtawimeguna"i''t"', 
cewiipe'ki'megu  nemya'ca'"''.  Na'lvA''tci'megu,  "KutA'gi  ki''A- 
'ci't"',"  ne'tegSp''.  AwA'simii'megon  ancgi'kwag''''.  O'ni  pe''ki 
k.Abo'tw  ii'na'i'toyan"'".  Ke'tena'pe'  in  a'cagwiinemoyani  wi'a'cI'- 
'toyan"''.       A'cki''tc,a"ke    netAnwa'^tc     a'A'ci''toyan   iiya/pwawipe'- 

15kina'i''t6yan°''.  Cewa'nA  iieki'ki'ki'meg5pi'megu  wi'A'ci''t6yan°''. 
Pepoginini  pe'k  a"A'ci"A"ci'toyan"''.  Ka'o'ni  na'kA  ninA'megu 
ApA'ko'aiyA  tciige'ci'a'it  a'nipi'tawig''''.  ''A"ci'i  niA'nA,"  a''i'cig''''. 
A'ku^'tci'Ag''''.  Kageya''mcgu  neki''ci'a'^'''.  Nekl'cagu'^tcimj'a- 
ca"''.     Kageya"megon  a'wapi'A'se'mi'Agi    ne'gyA    ki'cina'ApA'kwa- 

20  'kayan-''. 

Pe''ki  mi'catanemowa'pe'e  kago'  ki'cina'i'to'j^anin"'".  "Inima' 
kinA  kinag^vi  wi'A'ci'tati"soy^vni  ki'cine'cipemeneti"soyAn°''*. 
Wa'^tci  ki'kl'ki'menani  wi'A'ci'toyAni  kago'i,  agwigii"  ketemagi'e'- 
nanjn"''.       'A'kAkAto'nenani     kago"     wi'na'i"toyAn°''.     Kwaiya'ci 

25ki'citcagina'i''t6yAne  kago''i  poniniiwiyAn""',  agwikilgo'  wi'i'ci- 
"sAnAgi'to'yAnin"''.  Ki'A'ci'tu  wi'utawi'e'miyAn"''.  Ni'naiy5n 
a'to'tawi'^tci  pa'menitA  ne'seg\vi"s-^'.  Wa''tci  na'i'toyani  kago'a'''. 
'Nekctemagi'egwapo'/  nete'cita'  a'An5''kil'ci''tci  kago'  A''pena'*tc''. 
Keya'ApAga"winA       menwitota'wite'^'.        K'icike'kanetAmani'*tca'i 

SOninA,  ''wanA  menwitota'wigwan"'','  nete'cita'ape'*'.  O'n  inugi  kin 
ini  wii'^tc  ini'megu  to'tonan'"'.  Iniyatuge  na'kin  a'iniine'miyAn"'' 
'neketemagi'cg\vA,'  kete'cita'apetug'""'.  'A'tepanenaniku'i  wa''tci 
wi'na'i'ka'noyAn  inane'menan"''.  'O'  pwawiga'tepa'nenan  awitA 
na'ikiwAno'kanenAga''^'.     'Wi'to'tawAg'"','  inanemenan'"''.     Nepwa- 

35  "kaiyAne''tca'i  ki'ci'giyAne  peteg  i'ci  me'kvvane'tAmAn  a'to'tonan"'", 
'"WiinA  menwitota'wig\vani  ne'g''^'^','  ki'i'cita''*'.  O  wawAne'cka- 
'iy.uiiga'  agwi  wi'na'ime'kwanemi'yAnini  ki'ci'A'ce'noyan"'".  Na'- 
'kA mA'n""''.  A'na'i"t5yAni  kago'  a'gwi  wi'A'ci'to'yAnin"''.  Ini 
wi'i'ca'wiyAni      \vawAnie'cka"iyAn'"''.        Ag'.viga''in      i'cinAtawane- 

40menanini  wi'i'ca'wiyAn"'".  MA'lvwa'^tci'megu  wi'Anemipemeneti'- 
'soyAni  keteniinemen'"'',"  netegwA  neg''>"^'. 


MICHELSON.]  AUTOBIOGEAPHY    OF    A    FOX    WOMAN.  301 

Soon,  moreover,  I  was  told,  "This  is  your  little  ax,"  when  a  little 
ax  was  brought.  I  was  glad.  ''This  is  your  wood-strap,"  I  was 
told.  My  mother  and  I  would  go  out  to  cut  wood;  and  I  carried  the 
little  wood  that  I  had  cut  on  my  back.  She  would  strap  them  for 
me.  Slie  instructed  me  how  to  tie  them  up.  Soon  I  began  to  go  a 
little  ways  off  by  myself  to  cut  wood. 

And  when  I  was  eleven  years  old  I  likewise  continually  watched 
her  as  she  would  make  bags.  "Well,  you  try  to  make  one,"  she  said 
to  me.^  She  braided  up  one  little  bag  for  me.  She  instructed  me 
how  to  make  it.  Sm-e  enough,  I  nearly  learned  how  to  make  it,  but 
I  made  it  verj'  batUy.  I  was  again  told,  "  You  make  another."  It 
was  somewhat  larger.  And  soon  I  knew  how  to  make  it  very  well. 
Then  surely  I  was  unwilling  to  make  them.  At  fii'st  I  was  willing 
to  make  them  as  I  did  not  know  how  to  make  them  very  well.  But 
I  was  constrained  to  keep  on  making  them.  During  the  winters  I 
kept  on  making  them.  Moreover,  at  that  time  a  little  rush  mat  was 
woven  for  me.  "Make  this,"  I  was  told.  I  tried  to  make  it.  Later 
on  I  finished  it.  I  made  it  extremely  pooi'ly.  Soon  I  began  to  help 
my  mother  after  I  Icnew  how  to  make  rush  mats.^ 

She  would  be  very  proud  after  I  had  learned  to  make  anything. 
"There,  you  will  make  things  for  yourself  after  you  take  care  of 
yourself.  That  is  why  I  constrain  you  to  make  anything,  not  to 
treat  you  meanly.  I  let  you  do  things  so  that  you  may  make  some- 
thing. If  you  happen  to  know  how  to  make  everything  when  you 
no  longer  see  me,  you  will  not  have  a  hard  time  in  any  way.  You 
will  make  your  own  possessions.  My  father's  sister,  the  one  who 
took  care  of  me,  treated  me  so.  That  is  why  I  know  how  to  make 
any  little  thing.  'She  is  in  the  habit  of  treating  me  meanly,'  I 
thought,  when  she  ordered  me  to  make  somethmg  all  the  time.  Now 
as  a  matter  of  fact  she  treated  me  well.  When  I  knew  about  it,  I 
would  think,  'why  she  must  have  treated  me  very  well.'  And  that 
is  why  I  treat  you  so  to-day.  So  very  likely  when  you  think  of  me. 
you  think,  'she  treats  me  meanly.'  It  is  because  I  am  fond  of  you 
and  wish  you  to  know  how  to  make  things.  If  I  were  not  fond  of 
you,  I  would  not  order  you  around  (to  do  tilings).  (If  I  were  not 
fond  of  you)  I  would  think,  'I  don't  care  what  she  does.'  If  you 
are  intelligent  when  you  are  grown  and  recollect  how  I  treated  you, 
you  will  think,  'I  declare!  My  mother  treated  me  well.'  Or  if  you 
are  bad  you  will  not  remember  me  when  I  am  gone.  And  this. 
Though  you  know  how  to  make  things  you  will  not  make  anything. 
That  is  what  you  will  do  if  you  are  bad.  I  do  not  wish  you  to  be 
that  way.  I  desire  that  you  take  care  of  yom'self  quietly,"  my  mother 
told  me. 


302  AUTOBIOGRAPHY   OF   A   FOX   WOMAN.  [eth.  ann.  40. 

O'ni  na"kA  meda'swini"cw  a'tA'swipepo'nwayan"'',  "Na'i',  ma'Ani 
ku''tci'tonu,"  netegop''.  NemA'ke"sa'An°'".  "Ki'iiAtawiwapi'A'ci- 
"tati'su  ki'cina'i'toyAn"'".  Kekl'ciku'^tcike'ka'netA  keni^'tcapAg 
a'ci'ci"tawA"^tc''.  I'ni  ku^tci  ■wa'i'ci''toyAn°'",''  netegop''.  Ca"ck 
5 in  a'Ane'cA'mawig^'".  Pe'tci'to'yanini  na''k  a'pene'ckenAmawig'''". 
"MAni'ku'i  ■wri'ci"t6yAni,"  a'"i"cig''''.  Kageya"megu  ke'tenA  ne'na 
'i't"'. 

'O'ni  na''kA  me'ckwa'swawA  tcage'cl"a'it  a'ana'kwatA'mawig"^''. 

'Ane'ki'in  a'ke'ki'tawig''''.     "Na'i',  mA'nA,  ku''tci"A'ci'i,"  a'"i'cig''''. 

10  A'wapikii'''tci'Ag'''".        Ke'tenA 'megu     kiigeya'      nena''i'a'^'*^'.       On 

a'A'ci'A'ci'Agi    me'ckwa'swawAg''''.     Tape'siwA'megu    negyA    kago' 

krcina'i"t5yan''''. 

Inina'kii'megSni    pe"k    a'na'e'sa"kwayan°''.      Neguta'    aya^tcini 

negyA,  "KrwA-'tca'"',"  a"i'ci'*tc''.     Na'k  Ana"kAnAn  a'A"ci"to'*tc'', 

15ninape'    a'wA''tca"oyan°''.      "Ki'nAgA''tciwA''tca'''',    inima'    a'kAta- 

wipya'^tci'sagi'  sagi^'tci  wi'a'wiyAn"''.     Ki"wA''tea'eti"su"ma'i'  sagi- 

■^tc  a'wiyAn""',"  netegopape'"'. 

KAbo'twani,    "Na'i',   wapiku'^tcipAninu;   ki'nAtawina'i'tu   na"kA 
ma'An  Ana''kAnAn°'',"  a"i'cig''''.     A'wapiku''tcipAniyan°''.     Kage- 
20j'JimPgu    pe''kin    a'na'ipA'niyan.      A'wapi'A'se'A'semi'Agi    neg''''*'. 
Mi'catanemow  a'Anemi'moguna'i''t6yani  kiigo''''. 

'O'ni  na''kA  meda"swine'sw  ii'tA'swipepo'nwayan"''.  "Na'i' 
nagAtawaneti'sun°"';  iniyap  a'kAtawi'A'cki'kwiiwiyAn"''.  Ka'tA 
wAni"ka'kAni     mA'n     ana'*tcLmo"enan''''.       Ne'ciwAna^'tci'i'yagAni 

25  ketawamawAgi  pwawiwiga''siyAn°'''.  Myanetwima'  In  A'cld'kwawi- 
\ven°''.  ManetowAgi  ne'ckinAmogin"''.  U'wiya' ii'ketemi'nagu'^tci 
manetowAn  a'cki'kwawini''tcin  a'wi'puma'^tc  in  a'ne'ckinagu'^tci 
kateminagu'^tcin  a'pSninene'kaneme'gu'^tcin''''.  Ini'^tca'  'wlga- 
'sino','     wa'^tc    itigi    wa'^tcipAgo'ci'megu    witAmatig''''.       Kinaiyo 

30na''ina  A'cki'kwiiwiyAn  a'tA'ci'megu'a'cki'kwawiwAnan  Ini'megu 
wrkA'ki"soyAn°''.  Ka'tAga'  wigl'yapegi  pya"kAn°''.  Ini  wi'i'ca'- 
wiyAn"'',"  netegwA  neg'''"^'.     Ne'sagimeg''''*'. 

Ke'tenA^tci'megu  meda' swine' sw  ape' taw  a'tA'swipepo'nwayan""', 
"Me'sa'Ani  natotAnu,"  netegop''.  Katawina'wA'k\vag  a'na'g^vai- 
35yan°''.  lya'neguta'  aneme'"kaiyani  kago''megu  nete'cipe'kina- 
goti's"'.  Neki'cagu''tci'sa'ge's  A''tca'mayu'ga'In  In  a'ca'wiyan"''. 
Agwi'megu  ke'kanetAmanin  a'ciwapawi'wanan"''.  "MA'ni 
vatugan  a'wutA'mawig  a'a'^tci'mo'ig'''',"  nete'cita'"''. 

InAmegoni   nawiplg\^'aw   a'mawi'cegi'cegi'cinan"''.      Neta'itAnwa- 

40ge's  a'sage"siyan''''.      KwiyenAga'    inina    kAtawinlpenwi   ki'citcagi- 

negwA^'tci'igayag''^'.     A'ckA'^tci'megi  kAbotweyatug  a'A'ckA''tcipwi- 

'ite'e    negyA    'ii'pyii'^tcinAtuna'wite'^'.     KAbo'twan    a'me'kawi^'tc'". 

Ina'ka'ini  pe''k  a'ke'tciniaiyoyan°''. 


MICHELSON.]  AUTOBIOGRAPHY   OF   A   FOX   WOMAN.  303 

And  again,  when  I  was  twelve  years  old,  I  was  told,  "Come,  try 
to  make  these."  (They  were)  my  own  moccasins.^  "You  may  start 
to  make  them  for  yourself  after  you  know  how  to  make  them.  For 
you  already  know  how  to  make  them  for  your  dolls.  That  is  the 
way  you  are  to  make  them,"  I  was  told.  .She  only  cut  them  out  for 
me.  And  when  I  made  a  mistake  she  ripped  it  out  for  me.  "This 
is  the  way  you  are  to  make  it,"  I  was  told.  Finally  I  really  knew 
how  to  make  them. 

And  then  a  small  belt  of  yarn  was  put  on  the  sticks  for  me.  A 
little  was  started  for  me.  "Try  to  make  this  one,"  I  was  told. 
I  began  to  try  to  make  it.  Later  on  I  surely  knew  how  to  make  it. 
Then  I  kept  on  making  belts  of  yarn.  My  mother  was  pleased  when 
I  learned  how  to  make  anything. 

At  that  time  I  knew  how  to  cook  well.  Wlien  my  mother  went 
any  place,  she  said  to  me,  "You  may  cook  the  meal."  Moreover, 
when  she  made  mats  I  cooked  the  meals.'"  "  You  may  get  accus- 
tomed to  cooking,  for  it  is  almost  time  for  you  to  live  outside.  You 
will  cook  for  yourself  when  you  live  outside,"  I  would  be  told. 

Soon  I  was  told,  "Well,  begin  to  try  to  weave;  you  may  wish  to 
make  these  mats."  Then  I  began  to  try  to  weave.  Later  I  knew 
how  to  weave  very  well.  Then  I  began  to  help  my  mother  all  the 
time.  She  was  proud  when  I  continued  to  learn  how  to  make  any- 
thing. 

And  then  I  was  thirteen  years  old.  "Now  is  the  time  when  you 
must  watch  yourself;  at  last  you  are  nearly  a  young  woman.  Do 
not  forget  this  which  I  tell  you.  You  might  ruin  your  brothers  if 
you  are  not  careful.  The  state  of  being  a  j'oung  woman  is  evil. 
Tlie  manitous  hate  it.  If  any  one  is  blessed  by  a  manitou,  if  he 
eats  with  a  young  woman  he  is  then  hated  by  the  one  wlio  blessed 
him  and  the  (manitou)  ceases  to  think  of  him."  That  is  why  it  is 
told  us,  'be  careful'  and  why  we  are  told  about  it  beforeliand.  At 
the  time  when  you  are  a  young  woman,  whenever  you  become  a 
young  woman,  you  are  to  hide  j'ourself.  Do  not  come  into  your 
wickiup.  That  is  what  you  are  to  do."  She  frightened  me  when  she 
told  me. 

Lo,sure  enough  when  I  was  thirteen  and  a  half  years  old,  I  was  told, 
"Go  get  some  wood  and  carry  it  on  your  back."  It  was  nearly  noon 
when  I  started  out.  Wlien  I  was  walking  along  somewhere,  I  noticed 
something  strange  about  myself.  I  was  terribly  frightened  at  being 
in  that  condition.  I  did  not  know  how  I  became  that  way.  "This 
must  be  the  thing  about  which  I  was  cautioned  when  I  was  told,"  I 
thought. 

I  went  and  laid  down  in  tlie  middle  of  the  thick  forest  there.  I 
was  crying,  as  I  was  frightened.  It  was  almost  the  middle  of  sum- 
mer "  after  we  had  done  our  hoeing.  After  a  while  my  mother  got 
tired  of  waiting  for  me.  She  came  to  seek  me.  Soon  she  found  me. 
I  was  then  crying  hard. 


304  AUTOBIOGRAPHY   OF   A   FOX   WOMAN.  [eth.  ann.  40. 

"N.".'i',  ponwage'sinu'.  A'cema'in  a'cawig  a'i''kwawig''''.  I'ce 
'i'cigi'etip  ini  wi'i'cawig''''.  A'g\viga'kag5'  wi'i'cawi'yAiiin°''. 
Inima''mAni  wi'ki'cikwaiya'kwanetAmAn  a'na'awig''''.  In  a'cawi- 
yAni     pepoge'eroAtA'     sAnAgi'"to'kAp*".      NepA^tci'kAp      Anenwi'- 

SyAiie'e  pepya'^tciyuga  megu  nyawenwi  tcApogi'sa'o"kAp-*'.  I'ceme- 
gon  a'cawigipi  mA'n  a'A'ckini''cawig'''".  Inugi  winA  mA'n  ii'na'- 
"awigi  me'ce'megu  upyiini  ki'Anenwi  na'ina'  a'Anenwi'wAnan"''," 
netegop'".  "MAtAmAtAg\vi'cinenu.  Ka'tA  nAtawa'pi'kAn"''.  Ki- 
'mawi'A'ci'gon""',''  netegop''. 

10  Pe'ki'megu  ni'nan  a'tA'cikutAge''soyani  nawipi'k^vA■c■kiyuga'''. 
Na"kA  pe'"ki  wi'cAta"''. 

A"Anagwi'igimegon°'',  "Iniyap  a'na'nenan"''.  A'ki'cig5nani  wl- 
'uwIgiyAn°'".  ^LvtAgo'kwa'unu.  KatA'megu  neguta'i  wi'i'cinAta- 
wa'piyAn  i'cita'"a'kAn°'',"   netegSp''.      lya'   in   a'pya'cigi   tcAgiwi- 

ISgiyapa'''.  Ka'o'ni  na'"kA  ke'piwAiii  ki'kA'megu  nekepi"ugop'". 
AiyagwA'^tci'megu  wi'i'cipwawitA'papAtanig  inagwA'tawAn"''.  Ka- 
"sipi'meg  a"uwige''iyani  ta'wa'iwi  wf  tA'ciwA'*tca''oyani'  sagi- 
''tcima''".  Inigii'nigi'  ca'cki'megu  wi"inegi"k^a'"einage  n6"kunie"sA^ 
inegi'kw'i'togwan"''. 

20  Neg''^^","K5'kume'sAni  wi"nanAgaiy5'wT'tA'eiwI'^tci'e'k'',"netegwA 
QggkyA'  KutAgAma'  winA'megu  metemo'a"'^".  Keya'ApAyu  wi'tA- 
'cikegye'kinii''tc  inA  wa''tcipyane''tc''.  A'pwawininaniwi'seniyani 
ne'k^vniki'ceg'""'".  WapAg'"'',  "Ki'nato'nepenA wraiyoyAiiiniwA'^tca'- 
'oyAne',"  netegop''.    Agwiwi'capenayanina"sage''siyan°''.    W^pAni- 

25ginin5'kume'sa"mawiwi'"seni''tc''.  Ca'cki'mega'pl'tcmiawfseni''tcini 
ne'ci'kani  ina'  a'tA'ciku'ta''^tciyan°''.  A'Anagwigimegon  a'pyatawigi 
mA'ka/'ko'Ani  wi'wA'^tca'oyan  ina'i  kagoa'i  mr^'teiwa'i  ne'pi  na"kA 
me'sa'An"''.     A'^tca'megon  a'wA''tca"oyan°''. 

Oni'^tca'ape'e  no'kume's  a'tA'cikegye'kimi''tc  a'a''tei'mo'i''tc  a'ci- 

30 menwiwetowe^'tc  uwiyani'na^''.  Pe'kiynga'niegu  ke'tenA  metemo'- 
'sL'r'^\  Ke'temv''tca''megu  ta'pwatug  ana'ina''tcimo'i''tc''.  "No- 
'cl"i,"  netegwape,  "k^vbo'twe  ■«"i'a''tcLmo"enan  a'pe'cigwi'wetog 
uwiyanina''''.  Inugi  mAni  kenawi  a'pi'tcike'kyaiyan"''.  A'cimigini- 
"^tca'     a'i'ca'wiyan"''.     A'ku'^tcawiyani'meg     a'nagAtawane'tAmani 

35wi'i"cipe"cigwiweto'wanani  nlya''^''.  Ke'tenA 'megu  netapA'ku'ckA 
ke''kyawen°'","  neteg"*^"^'.  "Ini'^tca'  ami'ca'wiyAni  pe'seta'wiyAn 
ana'ina''tcinio'"enan°''.  MAnA  winA  kegy  ayano'tegi'^tci  niiwa- 
'iyaninape'e  netaiya^'tci'mo'a'^^'.  A'tcInawamAgigii"  wii'^tci'aiya- 
''tcimo'Ag'''',  ku''tci'  u'se'gwi'sAni  menwi'totagw   a'peme'negu''tc''. 

40 1'ni  wa^'tci  na'i'to'^tci  kinan  a'i'kwa'wiyAgvve  keini'ke''tcawwe- 
nenan"''.  Ke'kinawapAniAte'^tca'  a'ci"to'^tcmi  kag5'  menwa'wa- 
kAp"^',  keg'"'^',  no'ci"''.  Na''k.v  noAni.  Ninan  a'pl'tci'giyag  ini'^tca' 
a'A'cki'kvvawiyage  neniA'kAtawipen''*^".  MAmanugunip'' :  anetA  me- 
da'suguniwAg'''',   anetA    nyawi,    nyanAnwi,    a'^tcipAnAgi'^tci'meg''"'. 

45  Inugi  winani  a'Anemipe'kinikeg''''.  Nin  a'A'cki'kwiiwiyani'  cwa'cigA 
netA'sugun"''.  I'ce  mo'tci'megu  neta'pe'^tcimainA'kAtampenA 
pa'ci'meg  a'ke'tciki'ci'giyag''^',"   netegwA  no'kume's*". 


MICHELSON.]  AUTOBIOGRAPHY    OF    A    FOX    WOMAN.  305 

"  Come,  stop  crying.  It's  just  the  way  with  us  women.  We  have 
been  made  to  be  that  way.  Notliing  will  happen  to  you.  You  will 
have  gotten  over  this  now  in  the  warm  weather.  Had  it  happened  to 
you  in  winter  j'ou  would  have  had  a  hard  time.  You  would  be  cold 
when  3'ou  bathed  as  you  would  have  to  jump  into  the  water  four 
times.  That  is  the  way  it  is  when  we  first  have  it.  Now,  to-daj',  as 
it  is  warm  weather,  you  may  swim  as  slowly  as  you  like  when  you 
swim,"  I  was  told.  "  Lie  covered  up.  Do  not  try  to  look  around.  I 
shall  go  and  make  (a  wickiup)  for  you,"  I  was  told. 

I  was  suffering  ver}-  much  there  in  the  midst  of  the  brush.  And  it 
was  very  hot. 

It  was  in  the  evening  when  I  was  told,  "At  last  I  have  come  for 
you.  I  have  built  (a  place)  for  j^ou  to  live  in.  Cover  your  face.  Do 
not  think  of  looking  any  place."  I  was  brought  there  to  the  small 
wickiup.  And  I  was  shut  off  by  twigs  all  around.  There  was  brush 
piled  up  so  that  I  could  not  see  through  it.  There  was  only  a  little 
space  where  I  lived  to  cook  outside.  My  grandmother  must  have 
made  it  a  size  so  that  there  was  onlj'  room  for  us  to  lie  down  in. 

"  I  shall  fetch  your  grandmother  to  be  here  with  you,"  my  mother 
told  me.  It  was  another  old  woman.*'  As  a  matter  of  fact  the 
reason  she  was  brought  there  was  for  to  give  me  instructions.  I  did 
not  eat  all  day  long.  The  next  day  I  was  told,  "  We  shall  fetch  things 
for  you  to  use  in  cooking."  I  was  not  hungry  as  I  was  frightened. 
The  next  day  nw  grandmother  went  to  eat.  It  was  only  as  long  as 
she  (took)  when  she  went  to  eat  that  I  was  alone,  but  I  was  afraid. 
In  the  evening  I  was  brought  little  buckets  to  cook  with,  any  little 
thing  to  eat,  water  and  wood.     Then  for  the  first  time  I  cooked. 

And  my  grandmother  would  keep  on  giving  me  instructions  there, 
telling  me  how  to  lead  a  good  life.  She  really  was  a  verj^  old  woman. 
Surely  she  must  have  spoken  the  truth  in  what  she  had  been  saying  to 
me.  '"My  grandchild,"  she  would  say  to  me,  "soon  I  shall  tell  you 
how  to  live  an  upright  life.  To-day  you  see  how  old  I  am.  I  did 
exactly  what  I  was  told.  I  tried  and  thought  how  to  hve  an  upright 
life.  Surely  I  have  reached  an  old  age,"  she  told  me.  "That  is  the 
way  you  should  do,  if  you  listen  to  me  as  I  instruct  you.  Now  as  for 
your  mother,  I  began  giving  her  instructions  before  she  was  grown  up, 
every  time  I  saw  her.  Because  she  was  my  relative  is  why  I  gave 
her  instructions,  although  she  was  well  treated  by  her  father's  sister 
by  whom  she  was  reared.  That  is  why  she  knows  how  to  make  things 
which  belong  to  the  work  of  us  women.  If  you  observe  the  wa}^  your 
mother  makes  anything,  you  would  do  well,  my  grandchild.  And 
this.  As  many  of  us  as  entered  young  womanhood,  fasted.  It  was 
very  many  days:  some  fasted  ten  days,  some  four,  five,  every  kind 
of  way.  To-day,  to  be  sure,  things  are  changing.  When  I  was  a 
young  woman  I  fasted  eight  days.  We  always  fasted  until  we  were 
grown  up,"  my  grandmother  told  me. 


306  AUTOBIOGRAPHY   OF   A   FOX    WOMAN.  [eth.  ann.  4u. 

NegyAgii'  ca'ck  in  a'pepya''tcinepinatawi''tci  me'sa'Ani  na''kA 
wi'pe'tawayanini  -wa^tca'cyanin"'".  Na''kA  netAnA'AnA'tA'gipen""^'. 
Ma'ii  a'cawl'yagin"''. 

"KatAga"  ma'ce'nAgAni  klne'sAn"^'' :  tcage'cka  ki'*tc'=".  Na"kA 
Ska'tA  wI'ckupAno'iga'kAn"''.  Aylg  In  a'kwip5gwA'to'ig  a'mi''tcig 
uwIpi^'tcinawAni  tcage'ckaw.vn"'".  Ina'^tcimiipi  wa''tci  ku''tAmegi 
wI'ckupAno'igiga'  wi'mi''tcig'*'V'  netegwA  no'kume'sA.  A'penii- 
"^tci'megu  neta^'tcimo'egw  a'cimenwi'genig''''.  "Na'i'  na'kA  mA'ni. 
I'ni   wi'ki'cigiwa'neme'ki   neniwAg    ii'ki'ci'A'cki"kwa'wiyAn°'',    Ini'- 

lOmegu  wa'wapinAtawa'neme'ki  ^\'i'mi''keme'k''.  Pwawi<'tca'megu- 
ldwimane"cita"ayAn  a'gw  A"cita'i  wi'mA'^tci'no'kini  wi'ml'keme'k''. 
Nimi'etlginigii"  mana'wa''tcini  kwaye''sa'Ag  a'^tcipAnAgi'^tci  tA'ci- 
"ci'ani'anigo'wiiwate  pwawi'megukiwamanagu'"siyAne  napi'megu 
kenwa'"ci    kl'ku'se'tagog''''.    Ani'iinige'tawAte   win    a'gwi   wi'kago- 

15'ane'me'kin°''.  Ini'mcgu  wi'wapi'ko'k''.  WawAne'cka''i}^Ane  keta- 
wamawAgi  wi"mane'cita''awAgi  na'lcA  ke"ci"sa'Ag'^''.  MA'kwa'^tci- 
<^tca'i  kiwitaiyAiie  wi'mi'catane'mowAg''''.  Ki'tepa'negog'^''.  Ca- 
"cki'megu  kiigo'  ayaniw  a'uwi'giyag^\'e  tA'ci'A'ci'A'ci"toyAne 
ki'maminegogi       kago'i      wate'tenAino'wa'^tcin"''.       Na''kA     kiigo" 

20  a"i'nA''tcini  ki"tapwa''tag5gi  ketawa'mawAg'''".  In  a''cawigi  mA- 
'k\\^a'^tc  a'kiwitagi  tepii'ci'wawAg  uteneniminawAg'''".  "O'  mA'ni 
na'"k*'.  Uwi'^tci'i'ckwa'sa'i'nawAg  anetA  wawAne'cka''iwAg''''. 
Inigi''tca'i  kakiwita'mete  wawAne'cka'Ag  A'ci'i'wawa's*',  a'pi- 
'tcipwawipe'kiki'cinepwa'kag''''.      Ka'tA'^tca'       na'iklwItami'yagAni 

25wawAne'cka'i'witcig'''',  no'ci''i,"  netegwA  no''kume's'''.  "Na''kA 
mA'ni.  Me'cemego'na'i  ka'kyatA  ki'menwito'tawa""*'.  ManetowA- 
niku'i  wa'pAineg'''^'^';  wa"'tci  tapA'kwike'kya'^tc  a'wiga''tciweto''tc 
u'wiya"^''.  Ka'tA  u'wiya'A  tatA'cimi'yagAn"'".  Ka'tA  pA'cipA- 
"cito'wa'kAn"'".    Ka'tA   na'ikemote'kAn"'".    Na'ikemo'teyAne   ki'ke- 

30tema'ge's''.  Kii'tA  ke'ta'wi'emi  tepatAmAn"^".  A"kwiya"megu 
a'gwi  kago'  ^yi'na'i'ute'tenAmAnin"''.  Kago'i"  ca'ca'ku'siyAHAnega'i 
ki"na"i*ute'tenA  kago"'".  Na'"kA  ka'tA  u'wiya'A  kiwinA"sAtawino'- 
"kAtaAvi'yagAn"''".  A"pene'megu  ki'A'pi'tcike'ca''tci'awA  ka'tcigit*'. 
I'ni   no'ci''i,    acime'nwikeg    a'i"cawig'''',"    neteg\\'A    no''kume's'*^'. 

35  A'pena'^tci'megu  neta'itAna'*tcimo"egwA  wi"i"ca'wiyan'''". 

KAbo'twani  meda"sugun  ina'  a'ki'ci'uwi'giyan"'',  "Na'i',  i'niyapi 
wi"mawi"AnenwiyAn°'","  in  a'i'ci'^tci  ne'g'^^''".  A'nagwaiyage' 
sipog'''".  "KetenAno'  na'i  kepi'se'ka'^',"  ne'tegop''.  Ki'cikete- 
nAman  in  a'tcApogi'sa"oyan''''.  'Oni,  "Wi'pe'pe'cunan"''," 
40netegop''.  Me'sotawi'megu  nepe"pe"cug5p'".  "O'ni  na"k  A'kigi," 
netegop''.  "Ca'"ck  uta'siyananimu  kekota'","  a"i'cig''''.  Nepwa- 
migi  na'"k  a'pe"pe'cwig'=''.  "Wi'pwawina'ike'tcimyano'tayAni 
ke'tci'A'^tcigage  me'ck"'',"  neteg6p'\  Pe'ki'naegu  nekutAgi'egop'". 
KutAgAn     in     a'u'ce'ki'tAinan"''.      Inin     a'pAgi'tAmani     kiwi'u'ce- 


MICHELSON.]  AUTOBIOGRAPHY    OF    A    FOX    WOMAN.  307 

My  mother  only  came  to  fetch  me  water  and  Httle  sticks  of  wood  so 
that  I  might  Idndle  a  fire  when  I  cooked.  And  we  made  strings. 
That  is  what  we  did. 

''Do  not  touch  your  hair:  it  might  all  come  off.  And  do  not  eat 
sweet  things.  And  if  what  tastes  sour  is  eaten,  one's  teeth  will  come 
out.  It  is  owing  to  that  saying  that  we  are  afraid  to  eat  sweet  things," 
my  grandmother  told  me.  She  always  gave  me  good  advice  from 
time  to  time.  ''Well,  there  is  another  thing.  Now  the  men  will 
think  you  are  mature  as  you  have  become  a  young  woman,  and  they 
will  be  desirous  of  courting  j^ou.  If  jou  do  not  go  around  bash- 
fully," for  a  long  time  they  will  not  have  the  audacity  to  court  you. 
When  there  is  a  dance,  when  there  are  many  boys  saying  all  sorts  of 
funnj-  things,  if  you  do  not  notice  it,  they  will  be  afraid  of  j'ou  for  a 
very  long  time.  If  you  laugh  over  their  words,  tliey  will  consider  you 
as  naught.  They  will  begin  bothering  you  right  away.  If  j^ou  are 
immoral  j'our  brothers  ^^  will  be  ashamed,  and  your  mother's  broth- 
ers.'" If  you  live  quietly  they  will  be  proud.  The}*  will  love  you. 
If  you  are  only  always  making  something  in  the  same  place  where 
you  live,  they  will  always  give  you  something  whenever  they  get  it. 
And  your  brothers  will  believe  you  when  you  say  anything  to  them. 
When  one  lives  quietly  the  men  folks  love  one.  And  there  is  another 
thing.  Some  of  the  girls  of  our  generation  are  immoral.  If  one  goes 
around  all  the  time  with  those  who  are  immoral,  they  would  get  one 
in  the  habit  of  being  so,  as  long  as  one  has  not  much  intelligence.  Do 
not  go  around  ^vith  the  immoral  ones,  my  grandchild,"  my  grand- 
mother told  me.  "  And  this.  You  are  to  treat  anj^  aged  person  well. 
He  (she)  is  thought  of  by  the  manitou;  because  he  (she)  has  con- 
ducted his  (her)  life  carefuUy  is  why  he  (she)  reached  an  old  age. 
Do  not  talk  about  anyone.''  Do  not  lie.  Do  not  steal.  If  you 
practice  stealing,  you  will  be  wretched.  Do  not  (be  stingy)  with  a 
possession  of  which  you  are  fond.  (If  you  are  stingy)  you  will  not 
get  anything.  If  you  are  generous  you  will  (always)  get  something. 
Moreover,  do  not  go  around  and  speak  crossly  toward  anyone.  You 
must  be  equally  kind  to  (every)  old  person.  That,  my  grandchild, 
is  a  good  way  to  do,"  my  grandmother  said  to  me.  She  was  indeed 
always  instructing  me  what  to  do. 

Soon  I  had  lived  there  ten  days.  "Well,  at  last  you  may  go  and 
take  a  bath,"  my  mother  said  to  me.  We  started  to  the  riA-er. 
"Take  off  yom-  waist,"  I  was  told.  After  I  had  taken  it  off  I  leaped 
into  the  water.  Then,  "I  am  going  to  peck  you  ^Yith  something 
sharp,"  I  was  told.  I  was  pecked  all  over.  ''And  now  on  your 
lower  part,"  I  was  told.  "Only  use  your  skirt  as  a  breechcloth,"  is 
what  I  was  told.  I  was  also  pecked  on  my  tliighs.  "It  will  be  that 
you  will  not  menstruate  much  if  the  blood  flows  plentifully,"  I  was 
told.     I  was  made  to  suffer  very  much.     I  put  on  other  garments. 


308  AUTOBIOGKAPHY    OF    A    FOX    WOMAN.  Feth.  ans.  40. 

'kitAmanini  yowe.  A<'tca'megon  a'nAtawa.'piyan°''.  'O'ni  na''lvA 
meda'sugun  a'ne'ciwA''tca'oyani'megu"  sagi'^tc''.  TA'ci'meda'sugu- 
nagA'ki  na"kani  a'mawi'AnenwIyan"'".  "O'ni'^tca"  A''tca"megu 
fi'wapiwi'pu'gayani  pltig'^''". 

5  Negyan  a'a'^tcimo'Ag'''',  "Pe"ki  ku'^tci  no''kmne'sA  neta'pe- 
"^td'a^'tcimo'egwA  wi'i'ca'wiyan"''',''  ne'tena^*'.  ApA'ApAnani'''^'. 
"Inima'  wa'^tci  'api'nanAgi  wraiya"*tcimo'e'ki  pe'"k  a'cimenwi'- 
genig""'.     'Napigii"  pe'setawa'ki^'tc''','  a'inanemenan"''." 

Oni'^tca"    pe"k   awA'simegon   a'wapi'i'ci'a'pe''^tcimigi   kago"inegu 

10wri'ci''taiyan°''.  Pa'ckityani  na'kan  a'ci''t6'*tcin°'',  "EanA'na'i," 
a''i'ci''tc''.  PApIwipa'ckitf  iinape'e  ne'tA'ci't"'.  Kageya"megu 
mame'ca"iwAni  ki'ci'to'yanin''''.  Ka'o'ni  meda'swinyanAnwi 
'a"tA'swipep6'nwayan°''. 

"Na'i'      penA      kugwa^'tcigwa'sunu      pI'wa'Ani"      senipa'i''ka'''. 

15  Ivetawi''emAni      kiA'ci'A'ci'tati'su      iia'ig\va''soyAni      nImi'3"Anini 

wfai'yoyAn"''.     Kwaiya'ci     ki'ciga'na'igwa"soyAni    ke'kanemcnege 

Id'Ano'Ano'ka'negop'".     Agwigii'ca'ck'".     Ki'tepA'ugo'p''.     Ki'me'sii- 

netAmcgu    na'ig\va''soyAn'"^',"    netegwA    neg''''^'.     'Oiii'^tca',    ii'wa- 

.  pikug\va'^tcigwa"soyan"''.      Kenwa'ci^tca'"megu      ne'pcmi'kA      wl- 

20'wlga'si3^an°''.  Neguta'"megu  nl'cwawa'I'me  ne'pcmi'lvA  wl'wlgii'- 
"siyan"''.    Ini'mcg  u'^tciwiip  A'pena'^tci  kago"   a'A'ci"toyan"''. 

Meda'swikutwa'cig  a'tA'swipepo'nwayan  a'penawig  Ana''kAnAn 
a'A'ci'A'ci''t6yag'"='.  Pe'pogini  mA'ckimii'ta'Ani  na"lv^\.  mo'ckwa- 
'swawAg  a'senipa'igwa"soyag  a'plwa'igwa/'soyag'"''.     Ke'tenA^'tci'- 

25megu  netAno'Ano'ka'negopi  kiigoM  netepA'ugopimcga'pe'®'.  "Ini- 
ma' klnA,"  nctegopa'pe''^',  wii'^tci  'Anemi'a'^tcimo''enani  wl'na'i'- 
'toyAni  kago'"''.  Ini  ma'An  Ana''kAnAni  ki'ci''togin  u'^wlya" 
a"mme'^tci  kAbotwe'meg  a"citAmi  mI"ciwawA  kago''".  Na''kA 
ma'Ani  mA'ckimu'ta'Aii   ayigi'meg  ii"mlne''tc'',   a'citAmi  ml'netlpi 

30  kago'  ute'tenapi'megu  kiigo'''.  I'ni  wii'^tc  A'nwa<^tclg  a'A'ci'A'ci- 
'togi  kiigo'  a'me'sane'tAmegi  krci''togin°'',"  ne'tegop''.  Ka'cI 
ke'teiiA^'tci'meg  a'wapiminawane'tAmani  tapvfiip  ana'ina'^tcimo- 
"igin"'". 

0'ni''tca"i  n6"igAne'"siyaii  awA'si'"ma'i  neguta"i'  sagi^'tc  a'a'wiyani 

35ni'ciigunagA'ki''tca"i  me"cena"  k.\b6'tw  A'ckjV''tci  tepe/'k  ayii'cine'- 
paiyan"'',  "To'klno',''  netegwA  negut''.  A'ckuta'kani  kiwi- 
'sogenAmw  a'wa'se'cawa'^tc'".  NenlwA'^tci  a"wapAinAg'''".  KA"ci 
pe'ki'megu  neki'cagu''tci'sage"s''.  ApinA'megu  nenegApi'"s  a'siige- 
'siyaii"'".     A'mlwe'ci'wAgiga"  agwi  nie'^tci   kwiyen  i'ci'cimoyanin"'". 

40MA"sa''tciga"megu  nekA'ckikA'nona™^'.  Oui^'tca'  u^'tciwap  aiya- 
pi'tcina''megona"pya''tciku''tcipyaniita'wiwa'^tcineniwAg''''.  A'pena- 
''tciyuga/'mcgu  nekegye'kimegop  a'cime'nwikeg''''.  Na'"kA  kAbo'- 
twiin  a'ke'kanemig  a'wapiku''tcimi'kema"soyan'^''. 


JIICHELSON.]  AUTOBIOGRAPHY    OF    A    FOX    WOMAN.  309 

I  threw  away  those  which  I  liad  formerly  been  wearing  around.  And 
then  for  the  first  time  I  looked  around  to  sec.  And  again  I  had  to 
cook  alone  for  myself  outside  for  ten  days.  After  ten  days  I  again 
went  to  bathe.  And  then  for  the  first  time  I  began  to  eat  indoors 
with  (the  others). 

I  told  my  mother,  "My  grandmother  has  always  been  instructing 
me  what  I  should  do,"  I  said  to  her.  She  laughed.  "That  is  why 
I  went  after  her,  so  she  would  instruct  you  thoroughly  in  what  is 
right.     'She  might  listen  to  her,'  is  what  I  thought  of  you." 

And  I  began  to  be  told  to  make  something  more  than  ever.  More- 
OTcr,  when  she  made  a  basket,'*  she  said  to  me,  "You  (make  one)." 
I  would  make  a  tiny  basket.  Later  on  the  ones  wliich  I  made  were 
large  ones.     And  then  I  was  fifteen  years  old. 

'■  You  may  now  try  to  sew  bead  and  applique  ribbon  work.  If  you 
know  how  to  sew  you  are  to  make  tilings  to  wear  when  you  dance. 
If  it  is  knowm  that  you  can  already  sew,  (people)  will  hire  you.  Not 
merely  that.  You  will  be  paid.  You  will  be  benefited  by  knowing 
how  to  sew,"  my  mother  told  me.  Then  indeed  I  began  to  practice 
sewdng.  It  took  me  a  long  time  to  sew  well.  It  (must  have)  taken 
me  two  years  to  sew  well.  From  then  I  was  always  making  some- 
tliing. 

I  was  sixteen  years  old  when  we  were  making  mats  in  the  sum- 
mer. In  the  winter  we  were  making  sacks  and  yarn  belts,  (and) 
we  were  semng  applique  ribbon  work  and  bead  work.  Behold,  it 
was  true  that  I  was  constantly  asked  (to  make)  something,  (and)  I 
would  be  paid.  "That  is  why,"  I  would  be  told,  "I  continuously 
told  3'ou  to  learn  to  know  how  to  make  things.  After  these  mats 
are  completed,  and  any  one  is  given  them,  soon  he  (she)  (will)  give 
something  in  return.  And  also  in  regard  to  these  sacks,  when  (any- 
one) is  given  them,  he  (she)  gives  something  in  return,  no  doubt. 
That  is  why  one  is  wilUng  to  make  things,  because  they  are  benefited 
by  what  is  made,"  I  was  told.  Lo,  surely  when  I  began  to  realize 
it,  what  I  had  been  told  was  true. 

Now  when  I  was  more  than  seventeen,  wliile  living  outside  some- 
where, after  two  days,  late  at  night  while  I  was  still  sleeping,  (some 
one)  said  to  me,  "Wake  up."  (The  person)  was  holding  a  match, 
and  lit  it.  Lo,  it  was  a  man  when  I  looked  at  him.'"  I  was  as 
frightsned  as  possible.  I  trembled  as  I  was  frightened.  When  I 
ordered  him  away,  (my  voice)  did  not  (sound)  natural  when  I  spoke. 
I  was  barely  able  to  speak  to  him.  And  from  then  on,  now  and  then 
men  tried  to  come  to  me.  I  always  had  been  instructed  what  was 
proper.  Wlien  it  was  known  (what  kind  of  a  person)  I  (was),  they 
began  to  try  to  court  me. 


310  AUTOBIOGRAPHY    OF    A    FOX    WOMAN.  [eth.  Axu.  lo. 

O'n  a'a'^tcimo'ig'''',  "Na'i',  nrcw-apitAge''siyAn  I'ni  wI'nAtawi- 
"unapa'miyAn"''.  Wrunapami'wAnanAgii'megonA  wi'kakAnoneti- 
"atA  mc''ten6'i  wapikAnonetiyAn""'.  Ka'tA  wi'nA  me'cemegonA 
mane   kalvAnonetl'i'yagAn"''.      Agwi   menwi'kegin    in   a'ca'\viwa''tc 

5i"kwawAg  a'raana''awa'*tc  uwi'ka'nwawa"''.  A'g\vi  menwitotago'- 
wa'^tcini  \vanapaml'wa''tcin  a'kyawani''tc  a'kc'kaneme'gowa''tc 
a'ca'wiwa''tc''.      Ini''tca'wa''tci  ne'"ckitigi  wi'ma'na'e''tc  uwi'kani'- 

•  nawAg''"'."     In  a'i'cig'''". 

O'ni    kiVbo'twe   meda'swi'cwa'cig    a'tA'swipepo'nwiiyan   ii'meno'- 

10  'kAmigi  na'"ina''tca'  A'ta'i'minAn  a'wapi'kAmegi  negut  i'kwii'ii'   ji- 

'wI'tamAg    a'A'tii'imine'kayag^'.      " Ki'navvapenA    negut'',"    neteg- 

wape''''.     "I'cema'   ketecimen""'',''   onape'   a'i'ci'^tc''.     Keya'ApAga- 

winA  ki'citi'wate'e  negut  u'ckina'wa'An  iya"  wi'nawu'tiwa'^tc'". 

KAbo'tw  lya'  pya'nutag*"'*'.     Pe'ki'^tci'megu  po'sotawi  ke'ca^'tci- 

15  'e'tlwAg'''".  A'semi'egwA'megu  a'A'ta'imine'ka<^tc''.  Nepepyii- 
''tcimegape'enawA'se'kagw'A  negu'ta'  wl''aiyag'"''.  KAbotwemegoni 
kutAgAn  in  a'pepya''tchntama''tc  in  um'^tci'u'ckina'wa'An"''. 
O'ni  ninan  i'kwii'a'  a"tA"ci"kawi''tci  wa'kAkAnoneti'emAg''''. 
"Agwima'kago'  m'i'ca'wi''tcin"'';  niA'kwa^tcima''megu  ki'kAkAno'- 

20netip'''*',''  netegw  i'n  i'kvva'"'^'.  A'tA'swi'meguneguta'i'aiyagini 
pyawAgi'megu  inigi  neniwAg""'.  Kageya'megoni  ke'ten  a'wapikA- 
'ckikA'nonAg  i'n  u'cki'nawa''^'.  0'ni''tca"  pe''k  a'kakiwinyii'- 
wiyag'"''.  K^v'ci  pe'ki^'tcl'megu  ke''tenA  inetate''tawap  ani'anigo'- 
wawAg''''.       Ini'megu     ni'n     a'a'pe'^tcinAtawa'nemAgi     wi"nawAgi 

25pa'pegwA  neguta'  ayaiyanin  a'ki'cinawAg''''. 

Mane  ■svinA'mogu  nctA"ci'"kagogi  ne'niwAgi  wi'kAkAnoneti'Ag"''. 
KAbo'twan  a'ke'ka'nemig''''.  Ka'cI  pe'ki'^tci'megu  neke'tcine- 
"cki'megop'".  KutAgA'^tci'megu  neke'kA'Amagop  u'cki'nawa'A 
^\'i"unapa'miyan"'".     Nekwaiya'cigii'ninanA'Ane'katipen''*'. 

30  O'n"'',  "NAtawa'^tci'megu  ki'unapami  kegen"'',"  netegop'',  '"Ni- 
'cwapitAge"siyAne  ki'u'napam™'','  kete'ne  yowe  a'a''tcimo'"enan''''," 
netegop'',  "na'k^v  kene'ckime'ne  yowe  wawAne'cka'Agi  wi'kakiwi'- 
tamA'^tc''.  Ke'tenanA  mA'n  a'ki'cipwawikwiyena"iyAn°''.  Aya- 
na'siiyani    yowe    ketAga'wanene  wi'ki'citapA'kwimenwiwapAmenani 

35  wi'i'cimenwi'unapamiyAn"''.  Inugi  wi'n  agwi'megu  tAnane'mena- 
nini  wi'negutimenwi'unapa'miyAn"''.  Pe'kima'  winanA  kakAnone- 
tiyAn  o'sAni  mya'cawi'niwAn"''.  Nane'sene'sA'megu.  I'n  a'ca- 
wini'^tc  o"sAn°'".  Na'iwapi'kwawaniwAn"''.  Kiigo''  na'k  a'cima- 
mAtanA'kiwinigin  agwi  wlto'ka'wa''tcui  itepi  wi'ani'^tc  u'wiwAn"''. 

40  InA  neniwA  na'kA  pe'ki'megu  nanigi"to'i^*'.  Ini"*tca'megu  ninan 
a'inanemAgi  wi'i''cawi^tc  ugwi"sema"*'.  A'sami'megu'  c'a''ck 
a'petu''sa"'*'.  Agwi'megu  ninA  ke'kane'mAgini  kago'  wi'i'cimi- 
'ke"'tcawi''tc''.     Wa'cipAgA'megu   kinA    tA'cipemeni'yagAp   unapa'- 


MiCHELSdN.]  AUTOBIOGEAPHY    OF    A    FOX    WOMAN.  311 

Then  I  was  instrupted,  "Well,  when  you  are  twenty,-"  then  you 
may  desire  to  take  a  husl)and.  Wlioever  is  the  one  whom  you  are 
going  to  take  as  your  husband,  he  alone  is  the  one  with  whom  you 
are  to  talk  when  you  begin  to  talk  with  (a  man).  Do  not  talk  to 
many.  It  is  not  right  for  women  to  haye  many  friends.  Their 
husband  (s)  mil  not  treat  them  well  as  they  are  jealous  when  they 
know  what  (their  ^viyes)  have  been  doing.  That  indeed  is  why 
(women)  are  forbidden  to  have  many  friends."  That  is  what  I  was 
told. 

Then  soon  when  I  was  eighteen,  in  the  spring  at  the  time  when 
(people)  begin  to  pick  strawberries,  I  accompanied  a  young  woman 
when  we  were  strawberrying.^^  "We  will  see  one,"  she  would  say 
to  me.  Then  she  would  say  to  me,  "I  am  just  joshing  you."  As  a 
matter  of  fact  she  and  one  young  man  had  made  arrangements  to 
see  each  other  over  there. 

Soon  he  came  over  there.  They  were  well  acquainted  with  each 
other  and  treated  each  other  kindly.  She  was  helped  by  him  when 
she  was  picking  strawberries.  She  kept  coming  to  me  to  get  me  to 
go  with  her  some  place.  .Soon  he  came  with  another  young  man. 
Then  this  young  woman  got  me  to  talk  to  his  fellow  young  man.  "  He 
will  not  do  anything;  you  may  talk  together  cjuietly,"  that  woman 
told  me.  As  often  as  we  went  anywhere  those  men  came.  ■  Finally 
I  surely  began  to  talk  to  that  young  man.  And  then  we  foiir  went 
around  (together)  a  great  deal.  It  surely  was  enjoyable  (to  hear 
them)  say  fimny  tilings.  Then  it  was  that  I  alwaj's  wished  to  see 
him  right  away  when  I  went  anywhere,  that  is  after  I  had  seen  him. 

Of  course  many  men  tried  to  get  me  to  talk  with  them.  Soon  it 
was  laiown  (what  land  of  a  person  I  was).  My,  but  they  scolded 
me  severely.  Another  young  man  had  been  selected  for  me  to  take 
as  husband.     (The  other  one)  and  I  were  already  well  acquainted. 

"You  had  better  take  a  husband  right  away,"  I  was  told,  "' Wlien 
you  are  twenty,  you  shall  take  a  husband,'  I  told  you  formerly  when 
I  was  instructing  you.  And  I  forbade  you  to  go  around  with  immoral 
(girls).  Surely  you  are  already  not  doing  right.  I  desired  to  see 
you  well-married  while  I  was  still  living.  But  now  I  do  not  expect 
you  to  be  well-married  to  one  (man).  The  father  of  the  one  with 
whom  you  talk  is  evil.  He  (your  lover)  might  beat  you.  That  is 
the  way  his  father  is.  He  is  always  beating  his  wife.^^  And  when 
anytliing  is  taking  place,  he  ■will  not  allow  his  wife  to  go  there.  More- 
over, that  man  is  extremely  lazy.-^  That  is  why  I  think  the  son 
will  be  like  that.  He  is  always  merely  walking  around.  I  have 
never  knowTi  him  to  do  any  work.  If  you  took  him  as  your  husband, 
you  would  probably  then  be  taking  care  of  him.     He  would  cheat 


312  AXTTOBIOGEAPHY    OF    A    FOX    WOMAN.  [eth.  ANN.  40. 

miyAn""".  WAnina'une's'^',  kinaiyuga"mAiii  keki'citcagina'i'tu 
kemi'ke''tcawiwe'nenan  a'i'kwawijAg''"'''.  Agwi'^tca'  inA  wi'una- 
pami'yAnin°''.  KutA'gA  ki'u'napiimi  niiiA  na'anetA'monanA 
wiVi''tca'wiwA'*tc'".  Ki'poniga''InAkAkAnone'traw.A  kemiinawa'- 
5tagAn°^'.  Ki'penega'  ke'kiinemenane  na'kA  kAkAnonetl'At  I'n 
wI'poniwawananctAmAni  kekago'e'menan"''.  A'gwi  wi'tapwa'e'- 
nanini  kago'  a'ci'yAnin''''.  I'ceyumAni  petegi  kepya'^tci'meguke- 
'kanemen  a'pe'seta'wiyAn  a'ciwItAmo'nanin"''.  I'ni  wa''^tci 
tapwii/'cnani  kiigo'  a'ci'yAnin"''.     Na"kA    mA'ni.     Ta'swI  na'i"t6- 

lOyAni  pe''ki  nemi'ca'tanem™"'.  Iniga"ai)e'e  wa'^tci  ne'cki'menage 
wawAiie'cka'Agi  wi'kakiwiwitamA'^tc''.  Ke'tenanAmA'ni  na'ina'- 
'megu  wapikakiwiwi'tamA'^tc  ii'ke'kanemenag'"''.  A"p6niku'sA''tci 
ne'niwAg''''.  lyama'kii'ape  keku''sa\VAgi  neguta'  wI"aiyAn°''. 
Inugiga"       ketAgawatAmegu      ne'guta'       wr'aiyAn      A"pena''tc''. 

15Agwima"  wi"kag6'anetagu'sI'yAnini  wawAne'cka''iyAn°'''.  MA'ksva- 
''tcima'  kiwita'ni'^tcin  a'Agawanawa''tci  neniwAgi  wl'wi'^tcawiwawa- 
''tc''.  O  wawAne'cka'a'igii'i'  ca'cki'megu  wrwapA'ci''awa''tc'''. 
Wa"'tci  mAtagwf  kawawa'^tc  agwigii'  wi'uwiwiwa''tc  u^'tcitA'ci'ka'- 
wawa'^tc''.     Ki'kegeni''tca'megu"unapam  a'ci'menanA  Icwaiya'k"''," 

20ne'teg5p''. 

Meda'swi'cag  a'tA'swipepS'nwayan"''.  Oni  nA'tawa'^tc  a''cimig 
a'wapikAkAnonetf Ag''*'.  Agwi'megu  me'^tcikvPiyen  inaneniAgin"'". 
IniyA'megu  kutA'g  awA'si  nete'cmene'kiinema'''^'.  A'pena'^tci'- 
megu,  "Tanina'  k^vkAno'netiyan"®',''  nete'cita'  ape'"'.     Agwi'mcgu 

25kA'ckipe"kiponikAk.vnoneti'Agin°''.  Netute'tanemawA'megu.  On  in 
a"cimigA  na''k  a'kaklwI'taniAgi  ne'guta'  ayayanin°'".  Kageyji- 
'megon  a'ane'kawAg''''.  Cewii'nA  kutAgA'megu  a'wA'si  nete'ci'a- 
"pe'^tcinene'ka'nemawA  na'ckinA'mawig'"*'. 

0'ni''tca"  k.\bo'tw  a''cimig  a'wapl''kawi''tc  uwi'gewagi  wi'i'ciwi- 

30  tamAg''''.  A'pena'^tci'megu  netA'ci'kagwA  wrwi'tamAg  a'tA'swinii'- 
wAgin"'".  0'n°'',  "Na'i',  pe'kiina''nInA  neku'seta'wawAgi  keme- 
's5'tanAg'''',"  ne'tena™*'.  "'O'  kl'nA  tan  a'uwigiyag\ve  kl'i'ciwl'- 
tiimen'"'',"  neteg''"''^',  "a'gwima'pepe'kinatowa'yAgwin  agwi'^tea' 
wi'ku'seta'tiyAg^T     i'ci'kegin"''.       Ninaiyo'     a'gwi     ku'seta'wAgini 

SSkeme'so'tanAg''''.  Ta'n  agwi  kago'  i'ciwawAne'cka'itotonanin"''. 
Ne''ki  pya^tcikAkAnonetiyAgwe  mA'kwa'^tci'megu  ketA"ci'k6n°«'. 
Kekc'ka'netAga'''.  Nekegye'tenamita'e'megu  wi'wi''tcawi'tiyAgwe 
niA'kwa'^tc''.  'Tanina"  A'nwa'^tcit'^','  nete'cita'  A''pena<^tc''.  KinA'- 
megii    me''ten5'    i'n    a'cita''ayani    ^\^'wi'^tca'■winan°''.      Pe'kigii'- 

40  nicgii  ki'menwitoto'n'"''.  .A'cimiyAni'megu  ni''i'ca''''.  Na''k 
A'pena'^tci'megu  ni'mi''ke''tca^''.  Ma'Agi  na"kA  keme'so'tanAg 
a'gwi  wl'ne'ckinAmonanin"''.  Agwiga"  i'ce'cime'nanin"''.  Ma'- 
ninug  a'i'nenani  kc'tcnA'meg  i'ni  Avi'i'ca'wiyan"'',"  neteg''''"'^'. 
KAbo'twan  a'Anwa'*tciyan°''.    Pe'kutagin  a'na'g\vaiyag'"''.    A'mane- 

45"cita''ayan  a'wa''sayag  iya'  wi'pAgAmi'taniAg  a'uwigiyag'"''. 
WapA'g  in  ifnawn'^tci  pe'ki'megu  ke'tenA  kiwimenwitotawapi 
manwanetA'mawig  a'unapa'miyan"'". 


MicBELsoN.]  AUTOBIOGRAPHY   OF   A   FOX    WOMAN.  313 

3'ou,  for  you  already  know  how  to  do  all  the  work  that  belongs  to  us 
women.  You  really  must  not  take  him  for  your  husband.  You 
must  take  the  other  one  as  your  husband,  the  one  with  whom  I 
think  it  proper  for  you  to  liA'e.  You  must  stop  tallcing  with  the  one 
you  are  tr-s-ing  to  love.  If,  however,  I  learn  that  you  talk  again 
with  hini,  you  ■\vill  cease  to  have  control  over  an}-  of  our  tilings. 
I  shall  not  beheve  anything  you  say  to  me.  Now  I  know  in  the 
past  that  you  listened  to  what  I  told  you.  That  is  why  I  believed 
you  when  you  said  anything  to  me.  And  tliis.  As  many  things  as 
you  have  learned  to  make,  I  am  very  proud  of  (them).  That  is  why 
I  would  forbid  you  to  go  around  with  immoral  (girls).  Surely  as 
soon  as  you  began  to  go  aroimd  with  them  M'e  found  it  out.  You 
are  no  longer  afraid  of  men.  You  formerly  were  afraid  to  go  any- 
where because  of  them.  But  now  you  always  desire  to  go  some- 
where. You  Mall  be  thought  of  as  naught  if  you  are  immoral.  The 
ones  who  are  moral  are  those  whom  men  want  to  live  with  (i.  e., 
marrAO-  And  thoy  A\'ill  only  make  sport  of  the  immoral  ones.  That 
is  why  the}^  bother  tliem,  to  have  a  good  time  with  them,  not  to 
marry  them.  You  might  as  well  quickly  take  as  your  husband  the 
one  whom  I  permit  you,"  I  was  told. 

I  was  nineteen  years  old.  Then  I  made  up  my  mind  to  begin 
talking  with  the  one  I  was  permitted.  I  did  not  like  him  very  well. 
I  thought  more  of  the  other  one.  Always  I  would  think,  "  Would  that 
I  might  talk  (with  him)."  I  really  couldn't  stop  talking  with  him. 
I  worried  about  him.  And  I  again  went  around  Avith  the  one  I  Avas 
permitted,  when  I  went  anyAvhere.  Later  on  I  became  acquainted 
with  him.  But  I  always  thought  more  of  the  other  one,  the  one  they 
hated  on  my  account. 

Soon  the  one  I  Avas  permitted  began  to  try  to  have  me  accompany 
him  to  his  home.  He  always  asked  me  to  go  Avith  him  whenever  I 
saw  him.  Then  I  said  to  him,  "I  am  very  much  afraid  of  your 
parents."  "  WeU,  I  will  go  Avith  you  to  your  home,"  he  said  to  me, 
"we  do  not  speak  a  different  language,  so  it  is  not  right  for  us  to  be 
afraid  of  each  other.  As  for  me,  I  am  not  afraid  of  your  parents. 
For  I  have  done  nothing  evil  to  you.  As  long  as  we  have  been  talking 
together,  I  have  been  quiet  Avith  you.  You  know  it  too.  I  intend 
that  we  shall  live  quietly  Avith  each  other.  I  ahvays  think,  '  Oh  that 
she  were  Avilling.'  You  are  the  only  one  with  Avhom  I  wish  to  live. 
I  shall  treat  you  very  nicely.  Whatever  you  tell  me,  I  shall  do. 
And  I  shaU  always  Avork.  And  I  shall  not  hate  your  parents.  I  am 
not  fooling  you.  What  I  say  to  you  this  day,  I  shall  siu-ely  do,"  he 
said  to  me.  Soon  I  consented.  At  night  we  departed.  When  it  Avas 
daylight,  I  Avas  (rather)  ashamed  to  go  where  we  lived  with  him. 
The  next  day  when  he  was  seen,  he  surely  was  treated  very  nicely,  for 
I  had  taken  for  a  husband  ^*  the  one  they  had  Avished  me  to. 
3590°— 25t 21 


314    •  AUTOBIOGRAPHY    OF    A    FOX    WOMAN.  [eth.  ANN.  40. 

O'n  u'taiyani  'a"mrci''tci  na'"k  uto'ce'ki'tagAni  ni'mi^'tcin  ayo'- 
'aiyo^'tci  mi'cate"siwen°''.  O'ni  ni'nA  netawa'mawAg  a"mInAg 
i'nini  na''kA  kAt6"ckA'ca'An°''.  KAbo'twe  na"kA  no"kumA 
nepya'^tcinA'tomeg''"*'.  "Itepi  'anu',"  netegwA  neg'''"^".  "A'na'- 
5gwaiyan°''.  lya'  pya'yaiyan"'',  "AiyS'ku'i,"  ne'tegop''.  "TcitA- 
pinu',"  ne'tegop''.  A'nAna'A'piyan"'".  Ka'cI  newapi'^tcimi"ca''tci- 
'egop''.  Kegime'si'megu  netcagimrca''tci'egop''.  'O'ni,  "Na'"kA 
mAHAga'  wi'a'wAnAtA"  ca"cketo'*V'  ne'tegop'*.  Aylgi'meg  iiiA 
"A'"tawi     niA'^'tca'mi     na'"kA'      sAgetunapI'''tcigAn     inA     A''tawr 

lOcii'cke'to'eg''''.  Pe'ki'megu  ninA  netAnemimAgi'nepa'c  a'na'- 
gwaiyan"''.  NepAgAinimi"ca'te's  a'awrgiyag"""'.  A'wa'pAtAgi 
neg'"'*'.  A'"natAgi'  sAgetimapi''tcigAn°'',  "  Inima'kl'nA  nl"cwln 
a'ute'tenA''tci  kAto'ckA'ca'Ag'''".  InA  'wii'nA  kiitA'g  unapami'yAne' 
ini     kiigo'     i'cimine'nena''^'.     KAbo'twani     na''lc\.     ni'nA,    "Na'i', 

ISmAni  awA'tagiin""',"  a'Tcig'''".  Wi'se'niweni  mA'ckimu'ta'eg 
A'to'A'to'p  Ana'kAnAni  na"kA  na'tA'swi'megu  me'ckwa'swawAgi' 
sogi'sogi''tcigap''.  In  a'ki'ca'wiyag'"''.  '0'ni''tca'  ca''ck  a'mami'- 
'ciwa^'tci  kago"i  tclnawamatcigi  wi'^tcawiwo'niAgini  mA"^tca'ini 
ta'tAg''''.     O'ni  nlnA    wi'se'niwen"'',     niA'cku'^tci's'^',     wapi'gunAni 

20negiiti'megu  niA'cki'muta'  a'pe'  A'kwjl'wi  pa'ckitlgiga'  a'pe' 
a'awAta'gayan"'',  Ana"kAnAn°'',  me'"sIgwAg''''. 

Ke'tenA  winA'megu  kenwa'cT'ma'i  nemenwitotagwA  wi^'tca'wi- 
wAg""^".  NegyA  na''liA  pe'ki'megu  nene''ckimegwA  wi'aiyl'cikAkA- 
nonetI''emAgi     ku'tAgAn"''.     NetA''kawapAmegwA'meg''"^'.     Cewa'n 

25  agwi'megu  kA'ckiponinene'kane'mAgini  nIna'nA  ta'ni  'InA  ni'nA 
miinwanenaAg''*'.  Wl''tca'AviwAgAga"  a'gwi  ni'nA  menwane'- 
niAgin"''.  Ini'^tca'  InA  kutA'gA  wa'''tc  A'pena^'tci  nene'ka'nemAg"^''. 
Kiigo'  anA'kl'wigini  negj^A'megu  nekiwi'tiimaw  ii'A'kawapAmi- 
''tci     wi'pwawikutAgAna'kAk^\kAn6neti''emAg''''.     Na''kA     ne'ci'kA 

SOneguta'  ■wi"aiyani  nene"ckimeg''''*'.  "Witami  wI'^tca'wiwAtA 
neguta'  Jiyai'yAn"''.  Kiigo'  ina^'tcimenagig'"''.  'TA'ci'kiitiwA 
ku'tAgAni  ne'niwAn"'','  ine'nAgi^'tc  u'wiya'.  Na'iwe"siwAgimii' 
niLtawimemyii'cki"atcigi  wawiweti'ni''tci''',"  netego'pape""". 

On    ape'tawawa'i'ne   ki'ci'^tca'wiwAgi   kAbo'twe   neponimyiinot®'. 

35Ka'6'ni  nii''k  ii'a'^tci'mo'ig'"'.  "Na'i',  mA'niyap  ii''cawig  iniyu- 
"magwa'e  ■wi'uni''tcane'siyiig''^'''.  Kiigo''  ii'wA'''tca'ug  a'A'"kAtag 
a'g\vi  na'imi'''tcigini  wi'pwiiwi'A'gotiig  ape'no'Ag  utA'pitiyiipi'- 
nwiiwAn"''.  Nii''l\A  pA'ganAn  a'gwi  na'imi'^'tcigini  wi'pwiiwipi- 
'anwipo'kepyagiwa^'tc     ape'no'Ag''''.     Na''k     ii"pepog     agwi     na'i- 

40 'Apigii''sugini  wi'pwiiwi'Ago'su^tc  ape'no'Ag''''.  Na"k  a'gwi 
na'iwiiwii''tcigii'ci'negini  wi'^tcawi'wA'^tcigi  wi'pwawi'u''katwagi'u- 
''tcini'giwa''tc''.  Nii''k  uwiyii''a'Ag  u'ka'twawAn  a'gwi  na'imi'- 
''tcigin°''.  A'cii"kiwAgi  nJi"kA  wi'gii'sipi  wi'pwawimii'ce"kawu- 
''tc''.    Ayigi'pinig  ii'mii'cene'^tc  in  a'cA"'tci'bwig  u'kiitwag  u''tcini'- 

45giwAg     ape'no'Ag'"'.     SAnAge'siwAgiga"ip     in     ii'u'*tcini'giwa''tc''. 


MiCHELSON.]  AUTOBIOGRAPHY   OF   A   FOX    WOMAN.  315 


Then  he  gave  me  his  horse,  and  the  clothing  which  he  used  at 
dances,  liis  finery.  And  I  gave  that  horse  to  my  brothers.  Soon  my 
mother-in-law  came  to  summon  me.  "Go  over  there,"  my  mother 
said  to  me.  I  departed.  When  I  arrived  there,  "Right  here,"  I  was 
told.  "Sit  do-wm,"  I  was  told.  I  sat  down  comfortahly.  Well,  they 
began  to  clothe  me  in  finery.  I  was  clad  all  over  in  finery.  Then, 
"You  may  also  take  this  kettle  (home),"  I  was  told.  There  were  also 
some  dry  goods  in  it,  and  a  bridle  was  in  the  kettle.  I  had  a  very 
large  bundle  on  my  back  when  I  departed.  I  arrived  where  we  lived 
clad  in  finery.  My  mother  looked  at  (the  bundle).  When  she  saw 
the  bridle  (she  said),  "Now  you  have  two  horses.  If  you  had  taken 
the  other  (man)  as  your  husband,  you  wouldn't  have  been  given 
anything."  Soon  I  likewise  was  told,  "I  say,  you  take  this  (to 
them)."  Food  was  placed  in  a  sack,  mattings  (were  to  go),  and 
several  belts  of  yarn  were  tied  around  them.  Then  we  were  through 
(with  the  wedding  ceremonies).  And  then  only  the  relatives  of  my 
husband  gave  me  each  something,  usually  dry  goods.  And  I  would 
take  a  sack  or  basket  full  of  food,  beans,  pumpkins  (to  his  people), 
and  mattings  and  corn. 


Surely  my  husband  for  a  long  time  treated  me  nicely.  And  my 
mother  strongly  forbade  me  to  keep  on  talking  with  the  other  one. 
She  watched  me  closely.  But  I  couldn't  stop  thinking  of  him,  for 
he  was  the  one  I  loved.  I  did  not  love  my  husband.  That  is  why  I 
always  thought  of  the  other  one.  When  anything  was  going  on,  I 
went  around  with  my  mother  as  she  was  watching  me  so  that  I  shoidd 
not  talk  with  the  other  one  again.  And  she  forbade  me  to  go  any 
place  by  m3'self.  "Go  with  your  husband  when  you  go  any  place. 
They  might  say  something  about  you.  Some  one  might  say  of  you, 
'she  goes  around  with  another  man.'  Those  who  desu-e  to  make 
trouble  for  married  couples  are  smart,"  I  would  be  told. 

And  when  I  had  been  living  with  him  for  half  a  year,  soon  I  ceased 
having  catamenial  flows.  Thereupon  I  was  given  instructions  again, 
"Well,  this  is  what  has  happened:  probably  you  are  to  have  a 
child.^^  Wiien  anything  is  cooked  and  it  is  burned,  it  must  not  be 
eaten  so  that  children's  afterbirths  will  not  adhere.  And  nuts  are 
not  to  be  eaten,  so  that  the  babies  will  be  able  to  break  through  the 
caul.  And  in  winter,  one  is  not  to  warm  their  feet,  so  that  the  babies 
will  not  adhere  (to  the  caul).  And  (women)  ai'e  not  to  join  their  feet 
to  those  of  their  husbands,  so  that  (the  babies)  will  not  be  born  feet- 
first.  And  the  feet  of  no  (animals)  are  to  be  eaten.  And  one  must 
be  careful  not  to  touch  cra^vfish.  Also,  if  these  are  touched  when  one 
is  enceinte,  the  babies  will  be  born  feet-first.     It  is  said  that  (women) 


316  AUTOBIOGRAPHY   OF   A   FOX   WOMAN.  rETH.  Ann.  40. 

Wa''tcita'pwa'cag  ii'sagitigi  wT'pwawikenwa'citA'cikutAgi'togi  na'ina" 
no'cag'"''.  A'citi'ginimegon  a"cawig''''.  Na''k  uwI'ya'a'A  napegA 
wi'pwawima"cene'^tc''.  Ma"cenetega'"ipi  nepo''iwa's  ape'no'Agi 
kl'cini'giwate  me"po'cag'"''.  O"  cii'ckiga'  aVSpAme^'tci  na'pegigi 
5maiyawapAmapi'megii.  Aylgi'pin  a'sASA'gwapig  aVa'pAme'^tci 
pyami'ckwaiiAglgwawAg  ape'no'Ag''''.  Ka'o'ni  na''kA  ki'cegwi- 
wapAtA'Ag  a'ma'ce''kawu''tc  A'peme'gip  a'pe'^tcina'piwAg'^''.  Agwip 
A'kigi  kA'ckinapi'wa''tcin  ape'no'Ag'^''.  Na"k  uwiya'ii'  a"ckepyat 
a'ma"cene'*tci     nepo'"iwAg     ape'no'Ag''''.     I'm     tA'swaiyAgi     ne'- 

lO'ckitigi  kago"'".  'O'n  A'pena'^tci'megu  %v'i'nato'tAmegi  me"sa'Ani 
wI'uwiwA'cigi'megu  i''citipi  wi'ke'cawA'u'gowa''tc  ape'no'Ag''''. 
Na"kA  ki'cike'kaneti"sugin  a'A''^tci'kwig  I'n  a'ponikago'i"cawig 
unapami'nawAg''''.  Wine'siwA'gip  a'nl'giwa''tc  ape'no'Ag''''.  Ki- 
'ciwapimAma''tcI'wa''tcini     pA'ci     kiigo'      ii'i'ca'i'ca'wini'^tc     ume- 

IS'sotanwawa'''.  .In  a'cikeg  i'n  a"cawig''''.  SAnAgAtwiku''tci  winA'- 
megu  pe"k  a'i'kwawiyAgwe  no'ca'yAgwin'^''.  KekutAgi"topen°*'. 
Aneta  ne"segog  ape'no'a'''.  Cewii'n  a'g^vi  ku'tA'iuAgwin  i'ce  ku'*tc 
in  a'cigi''enAgvre  wi'i'ca'wiyAg''"'''.  Ini^tca'yatuge  "wa''*tci  pwa- 
wiku"tAinAg''"'^'.     O     tcagigii'i     ku"tAmAgwe     na'ina'megu'yatug 

20a"tcagike'kya'wAgwan  ini'mcgu  amA''kwiyAg''"''''.  AwitA  kA'cki- 
'ane'kwigi'kAgo''*^'.  Ca'"cki'^tca'  a'citlgini'megu  i"cawipi  na'ina' 
no''cagin''''.  Pwawigii'  a'cime^'tcin  i'ca'witcig  inigi  mamya'ke'cka'- 
ffutcig  uni''tcane'swa'wa''"." 

I'n      a'kl'citcagi'a'*tciino"enan      a"cawig'''',      a'pwawikl'cike'ka- 

25netAman    a'pi'tci'sA'nAgA'k    a"no'cag''''.     Agwi   mo'tci'megu    aylg 

inugi      wi'kA'ckike'kanetA'manin"''.     Pano''megu      ld'cin6"cayane 

na'ina'  Ini  wi'ke'kane'tAman  a'pI'tci'sAnAgA'k''.    KAbo'twe  ke'tenA 

netAnemi'upi'ckwa'^tc^'.     Nemane'eita""'.     Agwi'megu     nimi'e'tlgin 

Itepi  'aiyanin  a'mane'cita"ayan''''. 

30     KAbo'twani'     cwa'cigA     tA'swiki'ce'sw     it'pya'^tci'sagi     no''kum 

a'pya''tc''.    Negyan    a'pya'^tcikAkAnonetra''tc''.    "Inima     mag^va" 

a'kAtawino'ca''tc''.      Wi"pAg5'ci''tca'A"ciga\vAgwe        \vI'tAno'ca''tc''. 

Wa'''tci  wa'wutAmi  pyaiyan"'',  tepe''k  a'kwAmAtA'ki''tc''V'  'inawA 

negyan"''.    A'A'ci'gawa'^te''.     Ki'cigawa'^tcin'''',    "Napiwa'iuv,    kl'- 

35  "nAtomi  na'ina'  a'kwAmAtA'mugwan"'',"  a''ina<'tci  negyan"''. 


KAbotwan  a'a'ksvAniA'tAmani  ne'ci"kan  Anagwiwiyu'ga'i  ne'ce- 
gi'ccgi'cin'"''.  Agw  a'^tciino'yanin"''.  KAbotwiin"'',  "Cl!  a'kwA- 
mAtAgAni  wonAna'i?"  a''i'eig''''.  "'A'a"e,"  ne'si,  "ne'cigAniku' 
tAga'wi  neta'kwAniAt''',"  ne'tenawA  neg"'"'".  "'0  '6"',"  'i'wA, 
40  "inima"yatuge  wi'unI<'tcane''siyAn''''.  Ni'nA'tomiiw  i'ni'''^'.  'Ki- 
'nAtomi,'  iwAku'^tciyo"®"."  NoniAge'megu  a'ki'cipya''tc'',  "Na'i', 
itepina'i'a'nu  wigiya'pe'eg'''',"  neteg''*'*'.  A'Ana'k.'V'A'ma'n'ig''''. 
A'nAna'A'piyan  ina"  Api'kan  A''pemeg  a'utApi'ka'tawig''''.    "MAiii 


MICHELSON.]  AUTOBIOGEAPHY    OF    A    FOX    WOMAN.  317 

have  a  hard  time  when  they  are  born  that  waj'.  That  is  why  one 
beheves  and  fears  (what  one  has  been  told),  so  that  one  will  not 
suffer  a  long  time  at  childbirth.  It  is  better  to  do  what  we  are  told. 
And  no  corpse  is  to  be  touched.  If  it  is  touched  the  babies  would  die 
after  they  are  born,  by  inheriting  it.  And  if  the  dead  are  looked  at, 
they  are  to  be  looked  at  with  straight  eyes.  Also  it  is  said  that  if 
they  are  looked  at  slantingly,  the  babies  will  be  cross-eyed.  And  if 
cranes  are  touched,  the  babies  will  always  look  upward.  The  chil- 
dren will  not  be  able  to  look  upon  the  ground.  And  when  any  one 
drowns,  if  he  is  touched,  the  babies  would  die.  These  are  the  number 
of  things  one  is  forbidden  to  do.  And  it  is  told  that  one  should  carry 
wood  always  on  one's  back  so  that  the  babies  will  be  loosened  (i.  e., 
born  easily).  Again,  after  (a  woman)  knows  that  she  is  pregnant,  she 
is  to  cease  to  have  anything  to  do  with  her  husband.  (Otherwise)  the 
babies  will  be  filthy  when  they  are  born.  When  their  parents  do  not 
observe  this,  (the  babies)  begin  to  move  around.  That  is  the  rule 
when  that  happens.  For  we  women  have  a  hard  time  at  childbirth. 
We  suffer.  Some  are  killed  by  the  babies.  But  we  are  not  afraid 
of  it,  as  we  have  been  made  to  be  that  way.  That  is  probably  the 
reason  why  we  are  not  afraid  of  it.  Oh,  if  we  were  all  afraid  of  it, 
when  we  all  became  old,  that  is  as  far  as  we  could  go.  We  should  not 
be  able  to  branch  out  (to  a  new  generation).  So  at  childbirth  we 
should  do  only  what  we  are  told.  The  ones  who  do  not  do  as  they  are 
told  are  the  ones  who  are  injured  by  their  children." 

I  have  now  told  you  all  how  it  is,  though  I  did  not  know  about 
this,  namely,  how  hard  childbirth  is.  Even  at  this  time  I  was  not 
able  to  know  about  it.  Only  after  I  had  given  birth  (to  a  child) 
would  I  know  how  hard  it  is.  Soon  surely  my  abdomen  grew  large. 
I  was  ashamed.  When  there  was  a  dance  I  did  not  go  there  as  I 
was  ashamed. 

Soon  after  eight  months  were  by,  my  mother-in-law  came.  She 
came  of  talk  with  my  mother.  "Now  is  the  time  when  she  is  on 
the  point  of  giving  birth  (to  a  child).  We  should  build  (a  httle 
wickiup)  beforehand  for  her  so  that  she  may  be  delivered  there. 
That  is  why  I  took  my  time  coming,  (thinking)  she  might  be  sick 
at  night,"  she  said  to  my  mother.  They  built  it.  After  they  built 
it,  she  said  to  my  mother,  "  Well,  you  may  summon  me  whenever  she 
is  sick." 

Soon  I  became  sick  in  the  evening  when  lying  alone.  I  did  not 
tell  of  it.  Soon  I  was  told,  "You  might  be  sick?"  "Yes,"  I 
answered,  "  I  am  sick  and  have  a  little  pain  in  the  small  of  my  back," 
I  said  to  my  mother.  "Oh  ho,"  she  said,  "very  likely  now  is  the 
time  when  you  are  to  have  a  child.  I  shall  summon  her.  For  she 
said,  'you  will  summon  me.'"  In  a  little  after  she  came,  she  said 
to  me,  "Come,  go  to  the  little  wickiup."  (Blankets)  were  spread  for 
me.     When  I  sat  down  comfortably  a  strap  was  fastened  from  above. 


318  AUTOBIOGRAPHY    OF    A    FOX    WOMAN.  [eth.  ANN.  40. 

ki'Ata'pe'nAmagw-i  na''ina'i  pe''ki  wapAmAtA'mAnin'',"  ne'tegop'', 
Aj:kAmi''tci'megu  pe"ki  netAnemi'A'pi'A'pi''tAmAt'^'.  Kageya", 
"Ini'  cegi'cinu.  Pe"ki''tca'  wapAmAtA'niAiiini  ki'kutAp"".  Kl'u- 
^tcigwAHApi  ku'^tci  tepina"megu  ki'i'cipe/'cigwAp'V'  a'Tcig''''. 
5  Inina'i'ca'wiyan""'.  A'Atii'penAinagwiyanape"  Api'kan""'.  A'gwima' 
kA'ckinl'gi'^tcin"''. 

Ki'cinawitepe'kigin  a'kAtawi'anawi"t6yani  wi'wAnaglyan"'". 
A'sage''siwa^tc  a'tA'cinAna'I'ka'witcig  i''kwawAg''''.  "Kl'mAma- 
to'mopen°'^',"  in  a'i'yowa''tc''.      Ne'samawAn  in  a'ku'nawAn  a'a'- 

lOwAna'^tci  no"kum™*',  a'mawimAmatoma'^tc  i''kwawAni  na'ino'ca- 
'*tcigani"^tcin°''.  O'n  a.''pya<*tc  i'n  i'"kwawA'  sa'sa'simegon  a'Ana- 
"po'ka^tci  nata'winon°'".  Ki'ca'po'ka''tcin°'',  "Na'i',  ki'ki'ki'- 
megu  nawA'^tcitcitApi'^tc*'".  Ki'kegyanenapwA  wi'pwawiki'pi'sa- 
''tc'V  "a'i'''tc''.     Ki'citcitApi'igini  newi''cemeg  a'se''swami''tc'';  o'n 

15a'mena'i<'tc''.  Ki'cimena'i'^tcin  ji'wapi'naga'^tc''.  A'peminowi'- 
naga^'tc  a'tetepi'naga''tc  ini  wigi'yapa'''.  A'a'wiyani  tepina"  peme'- 
ga'^tcini  pAgApA'kwa'Am''-^".  "Nowinu'  kwiye'sa'i'wAnan"'',"  iwa'- 
pe'"'.  Na'kape'  a'wapi'naga''tci  pemega'^tcini  na'kA'megu  pAgA- 
pA'kwa'iga'''^'.       "Nowinu'     a'i'ckwa'sa'i'wAnan"'',''     ini     na'kape'' 

20a'i'''tc''.  Nyawenwi  ki'citetepi'naga'^tc  a'pi'tiga'^tc'',  na"k 
a'me'na'i^'tc''.  "Ini'ku'^tci  wi'ni'gini^'tc''.  Me'cena'  wi'cegi- 
'cin"'*'.  Ca"cki  wiga''tci'cune'k"".  Ki'kegyani^'tcigwA'nanapwA 
tepina''  i'ci'  ca''ck'',"  i'wA.  Ke'tenA'^tci'megu  i'n  a'nigi'^tci 
kwiye'"sa''*'. 

25  I'ni  a'ki'cike'kane'tAman  a'pi'tAniAtAineg  a"no'cag''''.  Ki'cino- 
'cayani  na"k  agwi'^tcimegu  na"kA  pa'ci  negu'ta'  tAnAmAtAma- 
nin°''.  Nemenwipema'te's''.  Apeno"a'An  a'pA'ke'cA'mawu^'tc 
uwi'nwi  neguti'^tci'c  A'ku'cA'mawap''.  A'ckigenigiga"megu  "aiyopi 
mo'co'wagAn"''.        A'sogi''tawu'*tci      wa'^tci      pA'ke'cA'mawu"^tc''. 

30 A'koge'^tcane''tc''.  WapAnig  In  a'te''kine''tci  te'kina'gAneg''''. 
O'n  uwi'nwig  uwiya'sa'  a'tetepa'kwi'se'tawu''tci  pApAgiwaiya'a" 
u'ce'keg  A'pa'kwi'se'tawap''.  "Ki'ci'kA'ci'kawi'se'tawaw  aiya'pi'- 
'tcina'i  wi'kegenipA'kinwiya'^tc'',"  ne'tegop''.  In  a'to'tawAg''''. 
A'gwi  wT'nA  ni'nA   na'ikoge'nAgin"''.     NegyA   nenAna'i'kAinag''"'^". 

35  Ne'sugunage'si^'tc  a'pA'ki'nwiyii'^tc''.  Agwiga'  ayi'gi  ka'kAm  utA'- 
tAgin  a"notAgi  ni'cuguni'megu. 

'0'n°'',  "Ki'a'pe''tci'megute"kina^^':  tcigitepa'ki'^tc''',  wagi- 
'sigi'wa'ki'^tc"",  wawagApaiya'ki^'tc"'.  Inima'  wa''tci  wigatApine- 
''tci  ■wa'i'ci'giwa''tc''.     A'inApine'^tci  wi'co'cka'kwi'giwa'^tc''.     KAta- 

40  wiga''megu  negutawa'ime  te''kinap''.  Na"k  a'gw  a'pe'^tci'soge'ne- 
•^tcin"''.  Wawapi"s6neg  A'sapi  ki'cinonowa'^tcini  wi'pwawi'utAmi- 
"i'wawa'"tc*'.  Kwaiya'ci^tca'  me'cena'  nane'sA'piwAgi  ncguta' 
a'yagin  a'pwawiki'ki'twiiwa'^tc''.  Iniga"  a"sa'soge'nawa''tc  anetA' 
pagi'sena'wa''tcinimeg6n  a'naai'yoni'^tc''.     UtAini"eg6g  a'A'ci"awa- 

45  ^tc  a'sa'soge'nawa'^tc'',"  ne'tegop'". 


MICHELSON.]  AUTOBIOGR.iPHY    OF    A    FOX    WOMAN.  319 

"You  are  to  hold  on  to  this  when  you  begin  to  feel  intense  pain,"  I 
was  told.  I  then  felt  more  intense  pain.  After  a  while  I  was  told, 
"  Lie  down.  When  you  begin  to  suffer  acute  pain  you  are  to  try  to 
sit  up.  You  are  to  sit  on  your  knees  and  you  are  to  sit  erect."  I  did 
so.     I  would  hold  on  to  the  strap.      (The  child)  could  not  be  born. 

After  midnight  I  was  nearly  unable  to  get  up.  The  women  who 
were  attending  me  became  frightened.  Then  they  said  among  them- 
selves, "We  shall  pray  (for  help)."  My  mother-in-law  took  Indian 
tobacco  and  went  to  a  woman  skilled  in  obstetrics  for  help.  And 
when  that  woman  came,  she  at  once  boiled  some  medicine.  After 
she  had  boiled  it,  she  said:  "Let  her  in  any  case  sit  up  for  a  whUe. 
You  must  hold  her  so  that  she  will  not  fall  over."  After  I  was  made 
to  sit  up,  she  spat  upon  my  head;  and  she  gave  me  (the  medicine) 
to  drink.  After  she  had  given  me  (the  medicine)  to  drink,  she  began 
singing.  She  started  to  go  out  singing  and  went  around  the  httle 
wickiup  singing.  Wlien  she  danced  by  where  I  was,  she  knocked  on 
the  side.  "Come  out  if  you  are  a  boy,"  she  would  say.  And  she 
would  again  begin  singing.  When  she  danced  by  she  again  knocked 
the  side.  "Come  out  if  you  are  a  girl,"  she  would  say  again.  After 
she  sang  four  times  in  a  circle,  she  entered  (the  wickiup).  And  she 
gave  me  (medicine)  to  drink.  "Now  it  will  be  born.  She  may  lie 
down.  Only  lay  her  down  carefully.  You  must  hold  her  knees 
straight  up,"  she  said.     Lo,  sure  enough,  a  little  boy  was  born. 

Then  I  knew  how  painful  childbu'th  was.  After  I  had  bo  rue  (the 
chUd)  I  was  not  in  pain  in  any  spot.  I  was  well.  They  cut  off  the 
baby's  navel  with  one  inch  of  the  cord  on  it.  A  brand-new  pair  of 
scissors  was  used.  They  tied  up  the  place  where  he  was  cut.  His 
belly  was  washed.  The  next  day  he  was  placed  in  a  cradle.  And 
they  tied  a  little  piece  of  meat  on  his  navel  with  a  cloth  going  aroimd 
(his  body),  tying  it  on  his  abdomen.  "You  must  moisten  him  once 
in  a  M'hile  so  that  his  umbilical  cord  wiU  drop  off  soon,"  I  was  told. 
I  did  so  to  him.  I  did  not  wash  him  myself.  My  mother  attended 
to  him  for  me.  In  three  days  his  lunbihcal  cord  dropped  off.  He 
could  not  draw  the  milk  out  for  two  days  when  I  nursed  him. 

Then,  "You  must  always  keep  him  in  a  cradle:  (otherwise)  he 
might  have  a  long  head,  (or)  he  might  be  humpbacked,  (or)  he  might 
be  bow-legged.  That  is  why  they  are  placed  carefully,  so  they  will 
(not)  be  that  way.  W^hen  they  are  tied  that  way  they  ^vill  be 
straight.  They  are  kept  in  cradles  for  nearly  one  year.  Again,  they 
are  not  to  be  held  all  the  time.  They  are  placed  in  a  swing  after 
they  suckle  so  that  they  wiU  not  be  a  nuisance.  They  become 
trained  to  be  left  alone  when  one  goes  some  place,  if  they  are  not 
cry-babies.  And  when  they  are  constantly  held  some  cry  when  they 
are  laid  down.  (People)  are  bothered  by  them  when  they  get  them 
used  to  being  constantlv  held,"  I  was  told. 


320  AUTOBIOGRAPHY   OP   A   FOX    WOMAN.  [eth.  ANN.  40. 

Ne'swapitAgi  ne'swi  tA'suguni'  sagi'^tci  neta"''. 

O'ni  kAbo'tw  a'wapipe'kmawi''tci  wI'^tca'wiwAg''*'.  Agwi'megu 
me'^tci'kwiyenA  pya''tci'cimonwa'wite'  i'ca'wi'^tcin°''.  Keyii'ApA- 
gii"  I'niyA  i'kwa'a'aiyow  iiya'pwawi'unapa'miyani  kaklwI'tiimAgA 
okago"  ana'ina'^tcimo'ate'*''.  "Pe'ki'megu  kinanA  ketA'cimenwito'- 
tawA  pe'kiga'  wl'naijn)w  Ida  kiwA  kutAgAni  ne'niwAni  me'to'^tci'- 
megu  unapamp'^'.  Ni'n  ii'cike'ka'nemAg''''.  'Agwi  nAna'ci  vri- 
'poni'katiyAg\vin°'',  mo'tci'megu  ku'tAgAgi  wi'^tca'wiwAg''''*'', 
itiwAgigii''',''  a'ina^'tcimo'ate''''.  Kiigeya'megoni  ke'ten  a'tapwa- 
10 'tawate'eyatug''^".  Inina'megon  u'^'tciwiip  a'wiipi'Anemimya'cito'- 
tawi'^tc''.  I'cega'  winA'meg  I'n  i'kwa'a'  a'kegya'ckAtawaneme^tc 
a"menwitota'wini''tc'".  Winaiyuga"  a'gw  uwiweme'gu''tcini  neniwa" 
a'wawAiie'cka'i'^tc''.     Kageya''megu  newapinane'"segop''. 

"  Iniku'i  yo'we  wa^tci  ne'cki'menani  me'cemegonA  wrkAnonetl- 

15'A^tci  neniwAg''''.  'Me'ten6''megu  -vvrunapamI'wAnan.\  kl'L\kAno- 
ne'tfa'^'^V  wa'^tcine'iiane'"',"  nctegwA  ne'g'''"^'.  "Kageya'ma" 
kl'a'kwa'apwA  ke'gwi'swaw  a'il'pe''tcipegi'cki'katlyag'""^'.  Nepo- 
'iwAgima''  apeno'Ag  a'a'"kwawa''tc'',''  ne'tegop"'. 

KAbo'twani    katawina'etuna'mo'i''tci    negwi'se'emenan  a'a'kw'A'- 

20niAtAg'''".  Pe'ki'megu  nekwinAtawi'cita'"'.  Kiigeyamegon  a'nepo- 
'i'^tc''.  Ka'ci  pe'ki'^tcl'megu  kl'cagu'^tci"  sAnAgAtw  a'nepo'kiig'''". 
IvAnagwA'megu  wl'pwawimya'cita'ag''''.  "  Ini  ku''tci  yowe  wa'''tc 
a''tcimo''enani  mi''ckutA^  a'tA'ci'sii'sagi'agwe  yo"^"^',"  netegop''. 
"Inima'  wa^'tci  pwawina'ipAgAme''tc  uni''tcane'si'nawAg''''.     Awa- 

25'si'meg  iVikT'cagu'^tcita'ana'A  na'ne'set^',"  ne'tegop'".  Ki'cipItA'- 
'u'^tc  awA'sI'mcgoni  nemya'cita''ayan''''.  Nyawugun  a'Anag^vigin 
a'A'cAnoAge'^tci  pltA'watcig''''.  A'wapi'A"ci"t5yage  mrcate"siwen 
a'ckigcgi'meg""''.  Kl'ci'toyag  a'nAtawa'nemAgi  wfu'ce'ki'Agef^'." 
Netcagi'megunene'kane'mawAg    ape'no'Ag''''.       Negu't     In     a'me'- 

30'kawAgime't6''tc'',  "MA'nAmagwa"  a'pI'tcitepa'nAge'enetape'no'em 
a'prtcitepana'suf^V'  nete'cita'^'.  On  in  a'u'ce"ki"Age^tci  wi'ugwi- 
"siya'ge  tatAg"^''. 

O'n  A'ckA^'tcimii'    awA'sima''meg  a'Anemimya"cawi<'tci   wT'^tca'- 
wiwAg''*'.     NanIgi''to'I'"^'.     Cewit'nA  nene''ckimegwA  negyA  wi'pe- 

35 'cegwa''iyan"''.  O'ni  na"kA  k.\.bo'twe  ne'g5'A  'a"nepeg''''.  Ni- 
'cwapitAginyanA'nwi  a'tA'swipepo'nwayan"''.  Pe'ki'megu  nekl- 
"cagu^'tcita"'''.     Tcagi'megu  neme''kwanet  a'ina'ina''tcuiio''ite''''. 

O'n    u"'tciwap    a'wapike'tenAne'cipemenAmani    niya"''.      Pe'ki- 
■^tci'megu'    sA'nAgAf*^''.      Agwi   nAna"c  A'cenugini   mi'ke'^tcawlwe- 

40 n"''.  KAnagwA'megu"  ca''cki  wi'klwltag''''.  "'Wana'i  ke'tenA 
menwitota'wigwani  negyA  kiigo'  wi'na'i''t6yan  a'tA'ci''kawi^tc''. 
Ami'cawiwana'ni  ninA  mAni  pwawike'kanetAma'ne'  i'ci  mi"ke''tca'- 
wiwen   i'kwa'wiwen"''  ?     AwA'sI'meg   i'ciketemage'si'ka'A   pwawiki- 

1  Harry  Lincoln  tells  me  the  modern  form  is  wi'A'ce'ki-;  and  similarly  in  other  forms. 


MicHELSON.]  AtTTOBIOGRAPHY   OF   A   FOX   WOMAN.  321 

I  lived  outside  for  thirty-three  days.-" 

Then  soon  my  husband  began  to  act  dilFerently.  He  did  not  treat 
me  at  all  the  way  he  had  done  when  he  was  acting  nicely.  The  fact 
of  the  matter  is  that  the  young  woman  with  whom  I  used  to  go 
around  before  I  was  married  had  been  tolhng  him  something.  ''You 
are  treating  her  so  well,  but  your  wife  formerly  was  the  same  as 
married  to  another  man.  (That  is)  what  I  know  about  her.  'We 
shall  never  stop  talking  to  each  other  even  if  we  marry  other  (per- 
sons),' they  said  to  each  other,"  she  kept  on  telhng  him.  Finally  he 
apparently  really  believed  her.  From  that  time  on  he  began  to 
treat  me  badly.  That  young  woman  was  made  jealous  because  he 
treated  me  well.  That  was  why  she  kept  on  telling  him  stories.  As 
for  her,  the  men  would  not  marry  her  as  she  was  immoral.  Finally 
(my  husband)  began  to  beat  me.-' 

''That  is  why  I  formerly  forbade  you  to  talk  to  any  men.  That  is 
why  I  said  to  you,  'You  must  talk  only  to  the  one  whom  you  are  to 
marry,' "  my  mother  said  to  me.^*  ''  Finally  you  will  make  your  son 
angry  if  you  are  alwaj-s  having  trouble  with  each  other.  Babies  die 
when  they  become  angry,"  ^'  I  was  told. 

Soon,  when  our  Uttle  boy  nearly  knew  how  to  talk,  he  became  iU. 
I  felt  very  sorrowful.  Later  on,  indeed,  he  died.  It  is  surely  very 
hard  to  haA-e  death  (in  the  family) .  One  can  not  help  feeling  badly. 
''That  is  why  I  told  you  about  it  when  you  were  both  unfortunately 
frightening  him,"  I  was  told.  ''  That  is  why  children  are  not  struck. 
One  would  feel  worse  if  one  had  beaten  (the  child),"  I  was  told.  I 
felt  worse  after  he  was  buried.^"  The  fourth  day  we  fed  those  who 
buried  him  in  the  evening.  We  began  to  make  eveiy  kind  of  new 
finely.  After  we  had  made  it,  I  began  to  tliink  over  the  one  whom 
we  should  adopt.  I  thought  of  all  the  babies.  I  found  one  as  if  this 
way:  "This  one  perhaps  is  loved  as  much  as  I  loved  my  baby,"  I 
thought.     Then  we  adopted  him,  so  that  we  in  a  waj^  had  a  son. 


And  then  later  on  (my  husband)  became  meaner.  He  was  lazy. 
But  my  mother  forbade  me  to  be  divorced.'"  And  soon  my  mother 
died.  I  was  twenty-five  years  old.  I  felt  terribly.  I  remembered 
everything  she  told  me  from  time  to  time. 

And  from  that  time  I  really  began  taking  care  of  myself.  It  was 
very  hard.  Work  never  ended.  (A  person)  coidd  not  just  stay 
around  (and  do  notliing).  ''Sm-ely  my  mother  treated  me  well  in 
teaching  me  how  to  make  things.  What  would  have  happened  to 
me  if  I  had  not  known  work  suitable  for  women  ?  I  should  have  been 
even  poorer,  if  my  mother  had  not  instructed  me,"  I  thought  all  the 


322  AUTOBIOGRAPHY    OF    A    FOX    WOMAN.  [eth.  ann.  40. 

'cikegye'kimite'e  ne'g''''-^',"  nete'cita'e'meg  A''pena''tc''.  A'A'ci'A- 
"ci'toyanimegu  kago'i  ke'tenA'megu  nena'imi'negopi  wi'u'ce'kitA- 
m5"iyan°''.  Oni  nuiA  krci"toyan  a'mi'cl'wayan'''".  MenS'kA'- 
mlgin  ii'A'tci'gayani  kiigo'  a-'wiga^tcfkAman"''.  Ke'tenA  kinagwi 
5ki'cikegini  newA''tcawA'''tca'"'.  Pepoginiga"  agwi  kw'inAtawiwA- 
''tca'o'yanin"''. 

O'ni  wI'^tca'wiwAgA'  ca'cki'megu  a'tA'cimya/'cawi'^tc''.  Nimi- 
'etigin  a'gwi  wito'ka'wi'^tcini  wi'mawiwapA'gayan""'.  KAbo'- 
twan"'',    "Na'i',    awa'^tci    ne'gyA    a'ki'ci"A'"cenu'^tci    netA'cimAnA- 

lOketema'gi'eg'^'^*'.  I'cegii"  winaiyowe  negy  a'nane'ckimi'^tci  wi'pe- 
'cegwa"iyani  wa'''tci  mA'nA  tA"ciketema'gi'i''tc''.  Agwigii'wi'nA 
menwane'niAgin"''.  Inugigii"  win  awit  u'wIyii'A  ne'cki'mi's*'. 
KutAgaiyowega"  ninA  miinwa'nemAg'''^'.  WinAga'  nene'cki'na- 
wa"-^V'     nete'cita'®".       Kl'kl'kimegon     a'wapiwapAgayani     nimi'e'- 

15tlgin°'".  Pe'kimego'n  a'ke'tca'k\va''tc''.  "  InAga'yatuge  wi'nawA- 
^tci  wa''tci  ki'ki'ke"siyAn  itepi  wi"aiyAn°'V'  a'i'ci'^tc''.  "NetA- 
gawanawAku"  wi'nawAg'''V'  netenawape.  NAtawa''tc  a'wapimaml- 
we''ci'wAg''''. 

"KutAgAgi    nAtawi'uwiwinu    mii'kwate'sitcig'''".    Ag^vima'    mAiii 

20nAna"ci  wi'kA'ckimenwiwI''tcawitiyAgwin''''.  Aya'ciku''tci  mA'kwa- 
"*tci  tA'ciwI'^tcawinani  kewiipimya'ca''"''.  Me'^tci'waga"  nInA  nete- 
'cita'e  ■v\a'wi'*tcawinan"''.  I'cema'  neta'cimegSp''.  Klyawi  wi- 
'menwitota'wiyAniga'yatuge  wa"*tci  a'"ciinig  agwiga"  ketemagi'i- 
yAn"''.      Ini'^tca'      wI'u'^tcipe'cegwa'iyAg''"'"''.      KrnrigwA''tca'megu. 

25Menwawi"kApA  ku^'tci  wi'a'pe'^tciwI'^tcawitiyAgw  i"cita"ayAn'"'". 
MA'kwa^'tcima"  nirke''tca'wi"kApA  wi'pwawiketemage'siyAg''''®'. 
Ninaiyo  ini  pya''tci'ca'wiyani  keke'kanem™''.  MA'kwa''tci  nemaml- 
'ke''tca''''.  Ka'oni  kl'nA  pine'ci'megu  a'wapikj^a'wayAn"''.  Agwi- 
ga'nln    u'wiya'A    kAkAnoneti'yanini    ne"ki    kl'ciwI'^tca'witiyAg''''^'. 

30  Inugi''tca'  mAiii  mamA'ka'^tci'megu  kl'pe'ceg\va''ipen°*',"  netena"*'. 

"Ke'ten  ini  wi'p5ni''tca'ini'ca™''.    Krwapimenwi'toten'"''.    Na'kA 

m'mami''ke''tca'^'".    A'gwi  wi'na'i'anomiyAnini  kago'    a'ci'yAnin"''. 

Aiyo'    ■u''^tciwapi    kinA'megu    ki'wawanetA    wi'Anemi'cawiyAg'"'''",'' 

neteg''''*".     "IvAnagwA'megu,      ag^vi'megu      wi'pA'citapwa'tonanin 

35aiyIgwamitA"cimenwa''tcimoyAn  A'sami  kenwa'ci  kepyii'^tcikete- 
magi'i,"  ne'tena'^'^'.  Agwi'ku'  kA'cke'ci''wAgin°''.  A"na'g%vaiyan 
a'pya'^tcime'ceni'^tc''.  "Tapwa'tawin""',"  neteg'"''''.  "Agwi-'tca'- 
'megu,"  netena"^*'.  NetA'cike'tenegwA'megu.  "Ag\vi  neguta" 
wI'aiyAn"'',"    neteg''''*'.    A'ke'tcimaiyoyan    on    a'pAgi"seni''tc''. 

40  Ne'ci'sa'  a'uwigiwa'^tc  a"aiyan  lya'  In  a'nepai'yanin"''.  WapA- 
gini  ne'ci'sa'*",  "Nemanige  kepya'^tcinepawipen'"^'.  Kago'megu 
kete'ca"^'',"  neteg''**'.  "Pe'kiku"  nemya'citotagwA  wl'^tca'wi- 
WAg''*".  Ini'^tca'  a'cagwane'moyan"'',"  ne'tena'''''.  "Me'sotawima' 
keke'kanemegop     a'ketemagi'e'k*'.     Agwi'^tca'     u'wIya'A    wi'anwa- 


MicHELSON.]  AUTOBIOGEAPHY   OF   A   FOX    WOMAN.  323 

while.  Wlienever  I  made  anything  I  surely  was  given  clothing  to 
wear  in  exchange.  And  when  I  made  something,  I  gave  it  away.  In 
the  spring  when  I  planted  anything  I  attended  to  it  carefully.  Surely 
I  cooked  it  when  it  grew.     In  winter  I  did  not  lack  things  to  cook 


And  my  husband  did  nothing  but  act  meanly.  When  there  was  a 
dance  he  would  not  allow  me  to  go  and  see  it.  Soon  I  thought, 
"Well,  now  that  my  mother  has  gone,  this  fellow  treats  me  meanly. 
It  was  because  my  mother  forbade  me  to  become  a  divorcee  that  (I 
allowed)  this  fellow  to  iU-treat  me.  Besides  I  do  not  love  him.  Now 
no  one  would  scold  me.  And  I  love  the  other  one.  I  hate  this  one." 
I  began  to  see  dances  in  spite  (of  what  he  had  said) .  He  was  fearfully 
angry.  "  It's  because  you  may  see  that  man  is  why  you  are  perverse 
in  going  there,"  he  said  to  me.  "I  want  to  see  him,"  I  would  say  to 
him.     I  began  to  chase  him  away. 


"You  may  marry  other  (women)  who  are  ciuiet  (i.  e.,  moral).  We 
shall  never  be  able  to  live  nicely  together.  While  I  was  living 
ciuietly  (i.  e.,  morally)  with  you,  you  began  to  act  badly.  And  it  was 
not  my  idea  to  live  with  you.  It  was  because  I  was  told.  I  suppose 
I  was  permitted  so  that  you  would  treat  me  well  and  not  abuse  me. 
So  now  we  will  be  divorced.  You  must  go.  You  could  have  behaved 
nicely  if  you  had  wished  us  to  live  together  always.  You  might  have 
been  working  quietly  so  that  we  should  not  be  poor.  You  know  how 
I  have  been  doing.  I  have  been  working  quietly.  And  you  without 
reason  began  to  be  jealous.  I  have  not  talked  to  any  one  as  long  as 
we  have  been  living  together.  But  now  we  must  surely  be  divorced," 
I  said  to  him. 

"Truly  from  now  on  I  shall  stop  acting  that  way.  I  shall  begin  to 
treat  you  nicely.  And  I  shall  work  diligently.  I  shall  not  be  able 
to  refuse  what  you  ask  me.  From  now  on  you  shall  have  control  of 
what  we  shall  continue  to  do,"  he  said  to  me.  "No,  I  shall  not 
believe  you  though  you  may  do  your  best  to  speak  nicely.  You  have 
iU-treated  me  too  long,"  I  said  to  him.  I  was  not  able  to  chase  him 
away.  As  I  was  leaving  he  came  and  seized  me.  "Believe  me,"  he 
said  to  me.  "No,  indeed,"  I  said  to  him.  He  held  me  there.  "  You 
are  not  going  off  any  place,"  he  said  to  me.  I  cried  bitterly  and  he 
let  me  go. 

I  went  where  my  uncle  (mother's  brother)  lived  and  slept  there. ^- 
The  next  day  my  uncle  said  to  me,  "  It  is  strange  that  you  came  and 
slept  with  us.  Something  has  happened  to  you."  "My  husband 
treats  me  very  badly.  That  is  why  I  was  unwilling  (to  keep  on  living 
with  him),"  I  said  to  him.     "It  is  known  broadcast  that  he  abuses 


324  AUTOBIOGRAPHY    OF    A    FOX    WOMAN.  [kth.  ANN.  40. 

neme'kini  ■fta'pe'ceg^a''iyAn  a'cita'a'wAnan"'".  Ninaiyo  win  a'gwi 
wi'ne'ckime'nanin°''.  Wi'tcawA"pi'tciku''tci'megumenwit6'tatIg  i"ci- 
genw  a.'wl''tcawi'tigin°'".  Ninaiyo  mAnA  wI''tca'wiwAgA  nemen- 
wito'tawa"*',  wi'nA  na"kA  nemenwitotag'^"'*'.  A'pena'^tci'megu 
5newA'''tca'eg\vA  mi'ke'^tcawlyanin°''.  "O'  kAbo'twe  mya"cit5tawAg 
aya'citA'cimenwitotawi'^tci  na''k  aya'cimA'k:wa''tcikiwIta'*tci  kago" 
i"ciwapinAn6''tcikyawayan''®",  awitA  menwanetA'mowa'sA  tclna- 
wamatcig''''.  Ke'tenaiyuge  nl'nA  mya"cawi'ka'*'.  PAgi'cit  awitA'- 
megu  uwi'yaAni   ne'cldmegu'sA   tcinawa'ma''tci''".    NinAga'    wAni- 

lOnawe  tA'citapanemina''^'.  Mame'ci'k  aiyo'megu  awitA  na'kA 
me'kawiyaga'  in  amicLmenwawigwan"*'.  Ke'ten  inami'ta'i  petcgi'- 
meg  a'pe^'tcinAtawanemAg  I'niyA  manwawit*'.  Kwaiya'ciyuga' 
krcine'ckinawa/'iyiiga''^'.  NinA''tca''megu  ne'ci'kA  tA'cinene- 
'kanemryaga'-^'.     Ke'tena'i     wi'nAga'     awitA     tA'cinene'kanemi's*'. 

15Kl'cagu''tci'megu  ne'cki'nawi's^"/'  netegwA  ne'ci'sa'-^".  "Na'i', 
ne'cem""',  pe'ki'megu  mA'nin  a'kwiminawipe'se'cayAn  a'kl'ci'A'pi- 
'tcigiyAn"'',"  i"  ii'i'ci'^tc''.  "KawAgi  ku"'tci  kenene'kanctapetuge 
ke'gyA a'ina"ina''tcimo'enugwan°''.  Wawirsa'i''tca'i  kl'wapiwawAne- 
'cka''\    MA"kwa''tci''tca''megu  wapAml'yagApA  neniwAg''"'.    'MA'nA 

20magwa'  amimenwito'tawitA','  a'inanemawAtanA''tca'  I'nA  na"k 
ami'unapa'miyAn"'^'.  WAnimo'^tc  inA  menwitoto'k"^',  mA'kwa''tci'- 
megu  ki'tA'ciwI''tca'wiwa"'*'.  Ka'tA  na'"k^v  kutAgA  nAtawiineml'- 
yagAn"'".  Ag\\'iku'  ayigi  menwikegini  manenwi  wl'unapamiyagw 
a'i'kwawiyag'''^'''.     TatA'"cimap    i'kwaw    in    a''cawi''tc''.     Me'to'^tc 

25a"peme'cit6''tci  neni**'.  Ini,  ne'cem"'',  a'inane'menani  wi'i'ca'- 
wiyAn"''.  A'ki'ci'A'cenu'^tci  ke'gyA  wa"*tc  aiya''tcimo"enani  ninA 
tatAg  a'ke'kanetAmo'"iyan°'".  Na'kA  mA'n  iniigi  pe'cegwa"iyAne 
kAna'i  negutawa'ine  ni'cwawa'inega'  ca'cki  kilviwita'kAp*'.  Ca''cki 
tA'ci    mamike''tca'wi'kAp*'.     Me'cenA''tca"  inina"  unapa'mi'kAp'*'," 

SOnetegwA  ne'ci'sa''^'. 

Ini'^tca'meg  a'pe"cegwa"iyan°''.  Ku^'tc  A'pena'^tci'megu  neku- 
''tci'kagWA'  cewa'n  ag\vi'megu  pA'ciwatiiwi  wi'nayapike'ca'<'tci- 
'Ag''''.    Pe'ki'megu  nene'ckinawa'''^'. 

On  iniyA  aya'ea'cke'si"iyani  kakAnone'tiyaiiA  kAbo'tw  u'wiwAn 

35a'nepeni'*tc''.  Negutawa'ine  ki'cipe'cegwa''iyani  ki'cipani''tci  na'kan 
a'w!ipi'kawi''tc''.  KutAgAgi  wi'nA  mane'megu  netA'cI'kagogi' 
cewa'n  a'gwi  kAkAnoneti'Agin"''.  Ka'on  inA  kAbo'tw  a'wapikAkA- 
nonetiAgi  neki'ciyuga'ane'ka'tipenaya'A'ckigiyag'"^'.  'O'ni  kAbo'tw 
a'nanAtu'tawi'^tci  wa'^tcipe'cegwa'iwanan"'".    A'a''tciino"Agi  nanagA- 

40  "^tci'meg  ii'ca'wiyan"''. 

"Pe'ki  ni'kA!  NAn5tanemenowAgwan°'\  ApinAga'  mo''tcLma' 
unapamiwAne'megu  keponina'wTin"'''.  Nawunanega'  mo'tc  awitA 
kA'ckimA'^tcinonAga'A  kiigo'i  wi'inenan'^'".  Mama"^tcigiyu'meg 
a'^tci'mi'kAp*'.    Kete'cawi  tatAg  a'unapamiyAn"''.    Napi  ninaiyowe 


MICHELSON.]  AUTOBIOGRAPHY    OF    A    FOX    WOMAN.  325 

you.  No  one  will  reproach  you  if  you  think  of  being  divorced.  I 
myself  will  not  scold  you.  It  is  a  rule  that  a  mai-ried  couple  should 
alike  treat  each  other  well.  As  for  me,  I  treat  the  one  with  whom  I 
live  (i.  e.,  wife)  well  and  she  treats  me  well.  She  always  cooks  for  me 
when  I  am  working.  And  if  I  were  suddenly  to  treat  hor  badly  while 
she  was  still  treating  me  well  and  while  she  was  still  living  morally, 
were  I  to  become  jealous  over  sometliing  without  reason,  her  relatives 
would  not  hke  it.  For  I  surely  would  bo  doing  wrong.  If  she  cast 
nae  off  none  of  her  relatives  would  scold  her.  Every  one,  all  over, 
would  be  glad  of  what  happened  to  me.  Certainly  I  should  not  find 
one  (woman)  who  behaved  as  well.  Surely  I  should  always  want 
back  the  one  who  behaved  well.  (But)  I  might  have  angered  her. 
I  alone  should  be  thinking  of  her.  Surely  she  would  not  think  of  me. 
She  would  hate  me  as  much  as  possible,"  my  uncle  said  to  me.  ''  Well, 
my  niece  (sister's  daughter),  now  you  are  of  sufficient  age  to  hsten 
attentively,"  he  said  to  me.  "You  probably  still  think  of  what 
your  mother  told  you.  You  may  fooHslily  begin  to  be  immoral.^' 
You  should  look  at  men  cjuietly  (i.  e.,  without  an  immoral  purpose). 
Whomever  you  think  ■wiU  treat  you  well  is  the  one  whom  you  should 
take  for  your  husband.  If  he  happens  to  treat  you  well,  you  should 
hve  cjuietly  ■with  him.  Do  not  again  desire  another  (husband) .  For 
it  also  is  not  right  for  you  women  to  have  many  husbands.  A  woman 
who  does  that  is  gossiped  about  a  good  deal.  It  is  the  same  as  if  she 
goes  from  man  to  man.  That,  my  niece,  is  what  I  want  you  to  do. 
Because  your  mother  is  gone  is  why  I  teU  you  as  I  understand  it. 
And  if  you  are  now  divorced  you  should  stay  (single)  for  at  least  one 
or  two  years.  You  should  just  be  working  dihgently.  Then  you 
might  marry  that  one,"  my  uncle  said  to  me. 


And  so  I  became  divorced.  Of  coui'se  (my  former  husband)  was 
always  trying  to  get  me,  but  I  could  not  be  kind  again  to  him.  I 
hated  him  tremendously. 

And  the  wife  of  the  (man)  with  whom  I  talked  when  I  was  still  a 
virgin  died.  After  I  had  been  divorced  for  one  year  and  he  had 
become  a  widower  free  from  death-customs,^^  he  again  began  to 
(court)  me.  Of  course  others  courted  me  but  I  did  not  talk  to  them. 
And  soon  I  began  talking  with  him,  for  we  were  already  acquainted 
with  each  other  while  we  were  young.  And  soon  he  asked  me  why 
I  became  divorced.  I  told  him  exactly  how  it  was  that  I  became 
divorced. 

' '  Well !  He  was  entirely  wrong  in  what  he  thought  of  us.  I  ceased 
seeing  you  when  j^ou  were  married.  Even  if  I  had  seen  you  I  should 
not  have  been  able  to  screw  up  my  courage  to  say  anything  to  you. 
You  surely  would  have  reported  me.     You  acted  that  way  when  you 


326  AUTOBIOGRAPHY    OF    A    FOX    WOMAN.  [eih.  anx.  40. 

kA'ckimenane'  awitA  na'ine'se'nAga'*'.  Inugi  wi'nani  w-rAnwa- 
••tciyAne  kina'n  I'ni  wi'i'cawiyAg''''"'",''  neteg''^^'.  "I'ceyatuge 
na'kA  kl'nA  wI'nane'ci'yAni  wa'^tci  tA'crka'wiyAn"'',''  ne'tena'^'^'. 
"KA'cinagwA  ke'senwiyapi  kenotag  iniyA  wI'^tcawiwAg  a''pAgA- 
SmAg''''?  A'gwi  mo"tci  negutenwi  pAgAmAgin"''.  Agwi  na'ine- 
'ckimAgin""''.  Nani'mlwA  na'"kA  nimi'eti'nigin  aya'pwawiwapi- 
kiwa'kwAmAtAg''''.  Ini^'tcfi'megu  kinA  na''k  amito'tonan""'. 
WrnanimiyAnigii'  i'cita'"ayAne  nani'mi'kAp*".  I'cema'  i'cigi'etlpi 
winanlmig''''.    Agwigii"    InAma'    ke'kiinemAgin    u'wiyii'A    wI'tA'ci- 

lO'uwiwetl'^tc''.  Taniyatug  ami'ca'wi''tci  wi'ml'ketl''tciga'  maniiwAgi- 
yuga'  me'to'sane'niwAg'''"?  AwitA ''tca"megu  pAnapAinena'  u'wiya' 
In  a'tA'cimrketit^'.  NinA  'wanape'  a'cita'"ayan°''.  Anwa^tciyAne- 
''tca'  ini'megu  ki'i'ca'wipen"'^".  KetAgawanene  wT'Anwa/'tciyAni 
pe'ki'megu.    A'pena'^tc'',    'tanina'i   wi'^tca'wiwAg'^®','    nete'ci'ta'^'," 

ISneteg'''^-^'.  "  O  me'ce  wI'nA  negutawa'inAgA'k  aiyo'u'^tc  Anwa'^tci'- 
"ka'-^',  inugi  win  a'g'"''',''  i^^  a'inAg''''.  Ca'ck  In  aiyA'ckA'^tc 
a'  kAkAnonetlyag'"'' . 

IniyAgii'  ka'tAwI'^tcawiwAg  agwi'megu  pawanemu^'tcin"'". 
A'penil'^tci'megu   neku'^tcl'kag'"^^".    Cewji'n   agwamegu   pA'ciwittiiwi 

20wi'nayapike'cata'nemAg''''.  KA'ci  nene'ckinawa'egwA  kwaiya'c 
a'mya'citota'wi'^tcin"''.    Pe'ld''tca"megu  nene'ckinawa'*'*'. 

Ini  kAbotw  a'pj'ii'^tci'sagi  na'ina'  a'ke'kA'AinawAgi  wi'wi''tcawi- 
tiyag''^".  A'na'AVTitlyag'"'",  "  KA'cI'niyapi  na'ina'i  yowe  ke'kA- 
'AmawI'yAni    wI'Anwa'^tciyAn''''.      Inugi'^tca"    pe'kutagi    katA    wl- 

25  "ciga'ko'AgAni  ketA'clcwiitamwa'^''.  Itep  Ini  w^i'pyanutonan"'"  ?" 
neteg''*'*'.  Inin  a'cawiyan°''.  A'pya'^tc''.  Na'"kA  me"cena'"megu 
tcAtcAwi'i  neguta'"nepa'w  A'te'tci  wigi'yapegi  tcmawa'nia''tci" 
a'awini^'tc'".  Nl'nA  na''kA  me'cemeg5'na'i  nekaklwipitiga'wawAg''''. 
Agwimegu  na'imya'ci'mi''tcin"''.     Pe'ki'*tca''megu  nekfcagu'^tcite'- 

SOpana"'"*.  IniyAga'  mene'"tA  wI'^tca'wiwAgA  pe'ki'megu  milme'sA'- 
te'sl"*'.     I'ni'^tca'  wa^'tci  ne'ckinawAg''''. 

Oni  kutAgA  kl'ciwi''tcaViwAgi  pe'ki'megu  nemenwipema'te's''. 
Nlmi'etigin"'',  "Mawiniminu'.  Mamane'cimigigii'  pwawi'iya'nagu'- 
'siyAn    a'tA'nA'kig'''',"    netegwA'megu.      '"  Kyaw  a  tug ''''','    i'cigigii'. 

35  Nemane'cita'  I'ni  wl'i'cig'''"."  netegwape'®".  "Mi'cate'sinu'," 
netegwape'e'. 

KAbo'twape'^'  ca'"ck  a'tA'cikAkAnonetiyag''^",  "I'cipwawinl'kai- 
yowe  nInA  kA'ckimeno'wanani  mene'tAga'wI'naiyo  kina'nA  kekA- 
IvAnone'tlpen"''',"  neteg"""*'.  "KA'cina'gwA,"  In  a''inAg'''',  "agwi'- 
40ku''tci  wawananeti'so'yanini  ne'gy  aya'pemate'si'^tc'.  KAbo'twe 
ku'^tciyo'we  neke'kii'nemegop  a'kAkAnonetI''enan°''.  A'tAnwawa- 
mig  a'ne"cldmig'''',  'ku'tAgAni  ki'u'napam""'','  a''icig'''".  InA<^tca" 
mA''tca"wa'In''*'.  Keya'ApA  nuiAga'  wawananeti'"soyan  awit  I'iia 
k.'i.'cki'unapa'mi'ka"'^'.     Wrcawi'megu   ki'nA    kA'cki'mi'kApA    kekl- 


MICHELSON.]  AUTOBIOGRAPHY    OF    A    FOX    WOMAN.  327 

were  married.  If  I  had  persuaded  you  (to  marry  me)  at  the  time, 
I  should  not  have  beaten  you.  Now  you  must  be  willing  for  us  to 
do  that,"  he  said  to  me.  "I  suppose  you  too  will  beat  me,  that  is 
why  you  are  courting  me,"  I  said  to  him.  "Why,  how  often  have 
you  heard  of  me  striking  the  one  with  whom  I  was  living  ?  I  never 
struck  her  even  once.  Nor  did  I  scold  her.  She  danced  vigorously 
at  dances  also  before  she  became  ill.  That  is  how  I  should  treat 
you  too.  You  might  dance  vigorously  if  you  felt  like  dancing  vigor- 
ously. To  dance  vigorously  is  natural.  I  do  not  know  of  any  one 
being  married  (at  the  dances).  How,  pray,  could  any  one  act  in  a 
courting  way  as  there  would  be  many  people  ?  No  one  would  fail  to 
be  seen  if  he  courted  there.  I  should  think  that  way  myself.  If 
you  are  willing  we  shall  do  that.  I  want  you  to  consent  very  much. 
I  have  always  thought,  'I  wish  I  might  live  with  her,'"  he  said  to 
me.  "Well,  I  might  consent  in  a  year,  but  not  now,"  I  said  to  him. 
For  a  long  time  we  were  merely  talking  with  each  other. 

The  one  with  whom  I  formerly  lived  never  gave  up.  He  always 
tried  to  court  me.  But  I  could  not  think  kindly  of  him  again.  For 
he  had  angered  me  as  he  already  had  treated  me  badly.  I  hated 
him  thoroughly. 

Soon  the  time  came  which  I  had  set  for  us  to  live  together.  When 
we  saw  each  other,  he  said  to  me,  "Well,  at  last  it  is  the  time  you 
set  for  your  consent.  To-night  at  night  do  not  latch  your  door 
firmly.  I  shall  come  to  you."  That  is  what  I  did.  He  came. 
And  sometimes  he  would  sleep  far  off  in  a  wickiup  where  his  relatives 
lived.  And  at  any  time  I  went  and  visited  my  relatives.  He  never 
spoke  crossly  to  me.  So  I  loved  him  dearly.  The  other  one,  the 
one  with  whom  I  first  lived,  was  sensual.     That  is  wliv  I  hated  him. 


And  after  I  married  the  other  one  I  was  so  well.  When  there  was 
a  dance,  he  said  to  me,  "Go  and  dance.  I  should  be  made  ashamed 
by  their  talk  if  you  were  not  seen  when  something  is  going  on. 
'He  is  probably  jealous,'  is  what  they  would  say  of  me.  I  am 
ashamed  to  have  that  said  of  me,"  he  would  say  to  me.  "Clothe 
yourself  in  fine  apparel,"  he  would  also  say  to  me. 

And  soon  when  we  were  talking  together,  he  said  to  me,  "I  Avish 
I  had  been  able  to  persuade  you  long  ago,  for  we  first  talked  with 
each  other."  "Well,"  I  said  to  him,  "I  was  not  master  of  my  own 
person  while  my  mother  was  yet  living.  They  soon  found  out  that 
I  was  talking  with  you.  I  was  scolded  and  I  was  told,  'you  must 
marry  the  other  fellow.'  It  was  that  good-for-nothing.  The  fact  is 
that  had  I  been  master  of  myself,  I  couldn't  have  married  him. 
Perhaps  you  might  have  persuaded  me,  for  I  had  already  become 


328  AUTOBIOGRAPHY   OF   A   FOX   WOMAN.  [eth.  ANN.  40 

'ciku'^tcimeguydwe'A'ne'kon""^'.  A"pena'"*tci  kii'^tci  winA'megu 
kenene'kii 'nemen  A''kwiya"  A'cki''tca'.  A'ckiponikAkAnoneti"enani 
nekiwa'te's'V'  ne'tena"*'.  "Na'i,  me'ce'na'i  keki'ciku'^tcimAni- 
menwi'ute'te'netlpen"'^',"  in  a'ci'^tc'".  Ka'ci  pe'ki'megu  mame'- 
Snowa""^".  Me'ccna''megu  ni'cwawa'ine  nepya'^tciwi'^tcawiwa^*'. 
NinAga"  a'ckAmi'megu  netAnemi'A'pI'tcite'panawA  a'menwito'tawi- 
•^tc'". 

KAbo'twe  na"kA  netuni'^tcanesa"ipen°-*',  i'ckwa"sa''^",  cewa'nA 
nyiiwi  ki'ce'swAge'si''tci  ne'po'I^'^'.    NAta\va'''tcin  a'me'na'igi  nata'- 

lOwimoni  wi'pwawina'kjv'uni''tcane'siyaii  a'a"kowinep6"iwa'*tci  wani- 
^tcane"sl'yanm°'". 

Agwi'megu  iiAna'ci  nota'wAgini  wI'^tca'wiwAgA  wT'mya'nowa'^tc''. 
Mo'tci'megi  tepe'k  a'cawA'cawAno'wini''tc'',  "Naniminu',"  nete- 
gwA'megu.       "KA'ci    pe'ki'megu    neme'"kawawA    nenl'^'^V'     nete- 

15'cita'"^'.  "Aniwawi'megu  niA'nanugi  kAbo'twe  pA'gi'cite  kiwi- 
'kawi'yaga'A'megu,"  nete'cita'"'.  Kenwa'ci  neguta'  a'ya''tcmi 
nekwi'noma'^'^'.  "O'ni,  "Na'i',  neta'pi'egwA  mA'n  a'menwitotawi- 
''tc'',  nete'cita"^'.  A'wapi'A'ci'A'ci'tawAg  umi'cate''siwen'''',  uma- 
'ke"sa'An°'',     umate'ta'An"'',     upl"se'ka''',     uka'kika'pi'a''',     uta- 

20"cowanegwA'ata'''.  Tcagimegu  kag5'i  mi'cate"siweni  ki'ci'tawA'- 
gin°'',  "Ma'Aiii  ki'ci'to'nanin  ii'pi'tcitapi'i'yAni  ne"ki  wi'^tca'- 
winan  a'p^va^v^nAna'cikago'i'cimya'cina^va"iyAn'''".  'KinAga"  wi- 
'nam'miyAn"'','  a'inane'menan"''.  Wa'^'tc  A'ci"tonan°''."  "Pe- 
'Id'megu    keta'pi'"'.      Ini'meg    a''cimig    a'aiya'^tci'mo'ig'^''.      'Wl- 

25  ''tca'wiwAt  i'kwa'wA  menwagome'ke  menwitd'tawAte  Ivi'nAku' 
ayigi  ki'nAna'i'kagwA  ne'pwa'kat®'.  WawAne'cka'ite'  win  a'gwi  wi- 
"tapi"A''tcin°'';  ca'cki'megu  wl'ketemagi'e'ki  \\a'i'ci'ta'a'"^','  ne'- 
tegop''.     Inugi^'tca'  mAn  i'ni  nena't  a'witA'mawig'''',"  neteg'^''*". 

A'kwiya'meg5ni  pe'ki  nuiA'meg  a'wawanane'tAmani  kago''".  Na- 
30  "i'ci'cawaiyu'gii'i  mane'megu  pyanaw  uwiya'  a'ci"ca'*tcin°''. 
Agwi'^tca'megu  na'i'AgawatAmagini  mena''ckunon  a'na'i''ci'ca'^tc''. 
InAmegon  a'yitnlw  a'tA'ci'unapa'miyan""'.  Manwawa'ine'megu 
netu'napam"''.  KAbo'twani  tawa''igAn  a''pyane''tc''.  Pa'pegwA 
na''k*',  "PitigayAgwe  wlnana'i  tiiwa'igAnegi  tAgwiyAgwe  mAma- 
35  tomo'kAgo''^',"  a"i'ci''tc''.  Me'cemegS'na'i  nekiwi'ca'wipen"'^'. 
Agw'ini  ego 'na'i  pA'cikl'winene'lcanetA'manini  pe'cegwa''iwen  a'pi- 
'tci'tatAgimenwa'gomAg'"'. 

KAbo'twitn  a'wapi'a'kwA'a'kwA'mAtAg''''.  Pe'ki'megu  neka'twa'- 
nema'^'^'.  Neki'cagu'*tcita'e'megu.  KAbo'twani  pe'ki'meg  a'wapi- 
40  ane'ane'me'si''tc''.  Wawu'sa''megu  ne'maiyo  a'kl'eagutanemAg''''. 
'O'n  a"nepeg''''.  KAbo'twe  pe'ki'megu  neki'cagu'te's''.  Nine'sA'n 
in  a'pene'cke'uAman  a'pene'ckane'kwa'noyan"''.  Manuguni'meg 
A'pin  a'gwi  kA'ckinepai'yanin   a'ka"tu'si'yanin°''.    NyawugunagA'- 


MICHELSON.]  AUTOBIOGRAPHY    OF    A    FOX    WOMAN.  329 

acquainted  with  you.  For  I  was  always  thinking  of  you,  especially 
at  first.  \Mien  I  first  stopped  talking  to  you  I  was  lonely,"  I  said 
to  him.  '"Well,  let  it  be,  for  we  have  each  other  nicely  at  last,"  he 
said  to  me.  My,  but  he  talked  so  nicely.  I  had  been  living  with 
him  for  two  years.  I  continued  to  love  him  more  and  more  as  he 
treated  me  well. 

Soon  we  had  another  child,  a  little  girl,  but  it  died  after  it  was  four 
months  old.  Then  they  had  me  drink  medicine  so  that  I  woTold  not 
have  a  child  again  as  they  died  when  I  had  them. 

I  never  heard  my  husband  speak  crossly.  Even  when  there  were 
Shawnee  dances  ^'  at  night,  he  said  to  me,  "Have  a  fine  time  dancing." 
"Well,  I  have  surely  found  a  man,"  I  thought.  "If  this  (man)  were 
to  cast  me  off  to-day,  I  should  tag  after  him  anyhow,"  I  thought. 
When  he  went  to  any  place  for  a  long  time,  I  yearned  for  him.  And 
I  thought,  "He  has  made  me  happy  by  treating  me  well.  Then  I 
began  to  make  things  for  him,  his  finery,  his  moccasins,  his  leggings, 
his  shirt,  his  garters,  his  cross-belt.^"  After  I  had  made  finery  of 
every  kind  for  him,  (I  said),  "These  are  what  I  have  made  for  you 
as  you  have  made  me  happy  as  long  as  I  have  lived  with  you,  (and) 
because  you  have  never  made  me  angry  in  any  way.  'You  must 
dance  vigorously,'  I  thought.  That  is  why  I  made  them  for  you." 
"You  please  me  very  much.  That  is  how  I  was  told  when  given 
instructions.  'If  you  live  with  a  woman,  if  she  likes  the  way  you 
act  and  you  treat  her  well,  she  will  also  care  for  you  if  she  is  intelli- 
gent. If  she  is  immoral,  you  will  not  please  her;  she  will  only  think 
of  treating  you  meanly,'  I  was  told.  Now  I  see  what  I  was  told,"  he 
said  to  me. 

I  had  more  and  more  charge  over  everything.  It  seems  as  if  he 
was  a  good  hunter,  for  he  brought  in  much  game  when  he  went 
hunting.  So  we  never  were  in  want  of  meat,  as  he  knew  how  to 
hunt.  I  was  rightly  married  to  him.  I  was  married  to  him  a  good 
many  years.  Soon  a  drum  was  brought.^^  And  suddenly  he  said  to 
me,  "If  we  join  in  (the  ceremony  of  that)  drimi  we  might  be  wor- 
shipping." We  were  just  about  doing  it.  I  did  not  even  think  of 
divorce  as  I  liked  his  ways  so  much. 

Soon  he  fell  ill.  I  felt  very  sorry  for  him.  I  felt  terribly.  Soon 
he  became  sicker  and  sicker.  I  cried  in  vain,  as  I  felt  so  badly  about 
him.  And  he  died.^*  Soon  it  was  terrible  for  me.  I  undid  my  hair 
and  loosened  it.  For  several  nights  I  could  not  sleep  as  I  was  sorrow- 
ful. On  the  fourth  day  I  called  the  men.  "You  are  to  divide  all 
3599°— 25t 22 


330  AUTOBIOGRAPHY   OF   A   FOX   WOMAN.  [eth.  ann.  40. 

'kin  ii'nA'tomAgi  ne'niwAg''''.  "NetaVIe'iiienanAni  ma'Ani  ki- 
'tcaginlgA'A'matlp'"*',"  a'"inAgi  tcinawa'mAgigi  ne'niwAg'''".  Ka- 
'o'n  a'pya''tcipena"a'kw^a'wiwa^tci  nenapaniA'niydwe  tcinawa'- 
matcig  i''kwawAg''''.  Na"kA  ku'tAgAni  pya'towAgi  wfu'ce'kitA'- 
5manin°''.  A'mA'kAtawI'ce'kl'tAman"''.  KAbo'twe  na'"kan  i'ni- 
yiigA  neniwAgi  tcInawamAgigi  mi'nAgigi  netawi'eme'nanAn  a'pya- 
towa'^tci  wl'se'niweni  tcagimegu  ktigo'a'''.  I'kwiiwano'kyanitAgwi 
pya'towAg''''.  'O'ni  na''kA  ninan  I'nyagA  pya'^tcipena'akwawitcig 
a'mawi'a''tci'ino'Agi   ■wi'na'towa'^tc   I'ni   wi'se'niwen"''.      Pe'ki'meg 

lOa'ki'cagu'^tciketeniagita'''".  NeinA''kAta'^''.  KAbotwemegape'e 
nepemiwapu's  A'te'tc  a'mawitA'cimai'yoyan"'',  peno''tciina''megu 
wi'pwawike'ka'nemig'''',  "Nane'ciwiwi'nan  i'cika"tu''sltuge  me'to- 
■^tci  tcinawamatug'^*',''  wl'pwawi'i'cig''''.  Na''k  ApinA'megu 
nenanl'gi'to'''.      Ca'cki'megu    ^\'i'cegi'cegi''cinani    nemAta'gwanet*'. 

ISNenanep  a'kiwa'te'siyan"''. 

KAbo'twan  i'nij^A  ne'ci'sii"  a'notagateyatug'"''.  "Pe'ki'megu 
myano'we'slw  una'pamAn  a'ne'peni'^tc''.  KutAgi'meg  i"cawl''*". 
Inugi  me'to^'tci'meg  a'kvvA'mAtAm''^',''  a'ine'tagat^'.  A'pyanu'- 
tawi^'tc''.    "A'pya'*tciwapA'menan'''',   ne'cem""'',    a'kwAmA'tAgin"''. 

20  Pe'ki'megu  ke'nawi's*","  nete'g''''*'.  "A'gwi,"  netcna"*'.  "Kepya- 
''tciku'a''tcimo"ene  wi'i'ca'wiyAn"''.  Keke'kii'ncmen  pepe'seta'- 
wiyAn  ini  na''ina'  a'pe'cegwa''iyAn  a'ciwitA'monan"''.  A'tapwa- 
'ta'wiyAn  inimegu  ke'ten  a'i'ca'wiyAn  a'ci'menan"''.  Pe'ki'megu 
kemenwinawa'"'.     ^Lvni^'tca'      wI'i'ca'wiyAii"'',      nc'ccm"''.      Ka't 

25A'sami  kvve'kwawi  'a'pe'^tcinene'kaneml'yilgAni  ku'cku'clrw-atotap''. 
I'ni  wi'i'cawigi  kl'pene  wi'pamAt  Ina'pA'waiyAn""^'.  MamaiyA'- 
megu  ki'ponime'to'sa'neni"''.  Ini'^tca"  wa^'tci  ne'ckitig  Ini  wT'i'- 
'cawig''''.  Ca'cki'ku'i  ka'tu'siyAne  \\a"^tca'wiwAt  Inugi'  mAn  a'clga'- 
wiyAn"'',     awitA    kago"     anA'ki'wigin     Itepi''a"kAp'^","     a"i'ci''tc''. 

30"Na''kA  ka't  Aniwetuna'mo'kAn"'',  na''kA  ka'tA  na'i'ApA'ApAna'- 
ni'kAn  a'pi'tci'cIga'wiyAn"'".  Ca'cki'megu  kiigo'  ki'A'ci'A'ci"tu 
mA'kwa'^tc''.  A'gwi  wI'AniwAtawapi'yAnin"''.  Miigwa"  a'pwawi- 
wIga''siyAni  ka'kAmi'meg  a'pwawI'yatuge'a''tci'mo'e'k  u'wIya'A 
wI'i'ca'wiyAn     a'cki'megunepegi     wI'^tca'wiwAt'^'.     Ninaiyo     netu'- 

35  tAme's  inina'i  wa'^tci  pwawipyaiyani  wl'a'^tcimo'enane'e  wI'i'ca'- 
wiyAn"''. MAniga'  I'n  a'ca'wiwa'^tc  a'ne'peni''tci  wl^'tcawiwa'^tci'''. 
Na''ina'  a"mawipita''ome''tci  wi'^tca'wawAg  iya'  pyane'^tcin"''. 
Wa'nAgug  A'kwi''tci  kl'ci'A''se''tcin  Inigi  tcI'paiyAg  a'wiipikAkA- 
none'^tc''.    Kl'cikAkAnone^tcini  mene''tA   tclnawa'matcig  a'wiipipA- 

40gi"senAnawawa''tc  a'ku'nawAn"'',  o'ni  ku'tAgAg  a'kowi.  Me'cena'i 
kl"citcagipAgi'senAmawawa''tcini  mawA''tca'kowIni  wi'^tcawiwatcig 
a'pAgi'seuAmawawa'^tc''.  Tetepu''sawAg  a"A'pini''tc''.  'O'ni  wiita'- 
pAnig  a'i'ciwapu'"sawa'*tc''.  Me'cemegona'  Anemi'awAgi  nawi'sA- 
'sAgAn^*^'.        A'po'si'megu'sA'sAgA'nigini        'Anemina'kwi'^tcinog''''. 

45A'gwiga'     pete'g     inapi'wa^tcini     uAna'c''.     Petegigii'i     na'piwate 


MICHKLSON.]  AUTOBIOGRAPHY   OF   A   FOX   WOMAN.  331 

these  possessions  of  ours  among  you,"  I  said  to  my  male  relatives. 
And  then  the  female  relatives  of  my  dead  husband  came  to  comb  my 
hair.  And  they  brought  other  garments  for  me  to  wear.  I  wore 
black  clothing.  And  soon  those  male  relatives  of  mine  to  whom  I  had 
given  our  possessions  brought  food  of  every  kind.  The  women 
brought  all  things  which  women  raise.  I  went  over  to  those  (women) 
who  had  combed  my  hair  and  told  them  to  take  that  food.  I  felt  as 
wretched  as  possible.  I  was  fasting.  Soon  I  would  walk  far  oft'  to 
cry,  it  was  far  off  so  that  it  would  not  be  known,  (and)  so  that  it 
should  not  be  said  about  me,  "  Heavens !  she  must  be  very  sorry,  even 
as  if  she  were  related  to  him."  And  I  became  lazy.  I  only  wanted 
to  lie  down.     I  kept  on  sleeping  as  I  was  lonely. 


That  uncle  (mother's  brother)  mentioned  before  probably  heard 
about  it.  "She  is  very  poorly  since  her  husband  died.  She  acts 
differently  (from  what  she  did  formerly).  To-day  she  is  as  if  sick," 
is  what  he  heard.  He  came  to  me.  "I  have  come  to  see,  my  niece 
(sister's  daughter),  whether  you  are  sick.  You  are  losing  much 
weight,"  he  said  to  me.  ''No,"  I  said  to  him.  "I  have  come  to 
instruct  you  as  to  what  you  should  do.  I  know  that  you  listened  to 
what  I  told  you  Avhen  you  were  divorced.  As  you  believed  me  you 
did  exactly  as  I  told  you.  You  have  made  me  very  happy.  Now  this 
is  what  you  are  to  do,  my  niece.  Do  not  think  so  very  much  of  him  all 
the  time,  for  it  is  dangerous  to  do  that.  That  will  happen  to  you  if 
you  dream  that  you  are  sleeping  with  him.  You  will  cease  to  live 
very  soon.  That  is  why  it  is  forbidden  to  do  that.  If  you  are  sorry 
for  your  husband  while  still  bound  by  death  ceremonies,  you  would 
not  go  where  something  is  going  on,"  he  said  to  me.  "And  do  not 
talk  much,  and  do  not  laugh  as  long  as  you  are  bound  by  death  cere- 
monies. You  must  be  merely  always  quietly  making  something. 
Nor  must  j-ou  look  around  too  much.  Perhaps  it  was  because  you 
were  not  careful  that  no  one  straightway  instructed  you  what  you 
should  do  when  your  husband  first  died.  I  myself  was  busy  at  the 
time;  that  is  why  I  did  not  come  and  instruct  you  what  you  should  do. 
This  is  what  is  (supposed  to  be)  done  when  one's  husbands  (wives) 
die.  When  they  are  taken  to  be  buried  (those  surviving)  accompany 
them  when  the  (dead)  are  brought  there.  After  they  are  placed  on 
top  of  the  hole,  they  begin  to  speak  to  those  ghosts.  After  they  have 
spoken  to  them,  first  the  relatives  (of  the  dead)  begin  to  throw 
tobacco  for  them,  then  others  afterwards.  After  all  have  offered 
tobacco  to  them,  then  last  of  all  the  husbands  (wives)  offer  tobacco  to 
them.  They  walk  around  in  a  circle  where  the  (dead)  is.  Then  they 
walk  toward  the  East.  They  continue  to  go  any  place  in  the  brush. 
They  go  through  very  thick  brush.     They  are  never  to  lonk  backward. 


332  AUTOBIOGRAPHY    OF   A   FOX    WOMAN.  [eth.  axn.  40. 

mamaiyA'  nepo''iwa's*'.  Peno''tcimeg6n  a'mawiu''tciku''kiwa''tc 
aiyapAm  a"awa'*tc'".  I'n  a'ca'wiwa''tc''.  Agwiyu'magwa'  in 
i'cawi'yAnini  kinA  In  ane'ta'gayan"'",''  netegw'A  ne"ci'sa'-*'. 


"Agv/iku'     ke'kanetAmanini'yatug    a'i'cike'ge'*''.     A'gwi     ku'^tci 

5nInA    na'inota'wAgini    negy    aya'na'sa'^tc    a'cawi'nigwiini'    cigawi'- 

ni''tci''".     Ini^'tcaVa^tci     pwawike'kanetAman     a'cawiwenigwan"''. 

A'gw    ite'p    i'ai'yanin    a'pi'tA'u'^tc''.     Aiy6'"megu    ne'tawi    wigi'- 

yapeg'^'V'  ne'tenawA  nc'ci'sa'*'. 

"MAni  ku^'tc  ini  wa'^^tc  i'ca'wiwa'^tc'',  wi'wAnipa''awa''tci 
lOnoganawAn"'',  a'sA'sA'gAnigi  ■\va''tci  klklyu'siiwa'*tc'V'  in  a'i'ci- 
■^tc"'.  "  Ini'^tca'ya'ApA  wii'^tci  po'sita/'ilj^An"'".  Inigii'  i'cawi'yAne" 
ana'^tcimo'enan  inug  awit  in  i'ca'wi'kAp'*'.  Na'k  A'pena'^tci'megu 
wi'seni'yAnin  A'"ckutagi  kl'A'"tawa'^*'.  KatA'megu  nAna'ci  WAni'- 
"ka'kAn  a'pi'tcipwawikl'cipA'gine'^tci  ne'ki'megu'  cigawi'wAnan"''. 
15 1'ni  wi'i'ca'wiyAn"'',''  netegwA  ne'ci'sa'*'.  "Na'  ini.  Na'kA'^tca' 
kAbo'twe  ki'pya^'tchvi'tAmSn""^',''  in  a'i'ci''tc''.    A"nag^va'*tc''. 

"Oni'^tca'  A'pena'^tci'megu  wi'seni'yanin  A"ckutag  a'A"tawAgi 
wi'^tc'a'wiwAg''*'.  Na"kA  neku'^tcawi'megu  ■wi'poni'a'pe''tcinene- 
"ka'nemAg  a'ku''tAmani  wi'ne'pcyani  ma'mai^'^'. 

20  A'ckA^'tc  ini  kAtawipAgita'pip  a'ine'ta'gayani  ke'tenana'i  kAbo'- 
twe nepya'^tcinAto'mcgop''.  lya'  ifpyaiyani  ma'nawAgi  neno'- 
tawAg*"".  Ina'ka'  iya'  a'plti'gayan  ina'tci  wa'ce'ki''etcigi  tA'ci- 
'senyawAg""''.  A'A''cAmigi  miime'^tcina''  tatAg  a'nawA''tciwi'pu'- 
tiyage  wi^'tca'wiwAgi'ciwap  a'peno'e'^tc''.      Ki'ci'seniya'nin"'',  "Ke- 

25  tenAnii  ketu'ce'ki'tagAn"'',"  a''i'cig''''.  KutAgA'  nin  ii'cki'kegin  a'wa- 
pinAna'e'ckawig'''',  na''k  a'pena'a''kwa'igi  na''k  ii'ke'si'gwanig'^''. 
'0'ni''tca',  "Na'i',  ka'tA  penina'wi'kAn'"'.  Ini'mcgu  ki'kiwi'i'ci- 
"ce'kif^'.  Ki'wapimi'ca'te'si  pc'ki'megu  ki'wawiinanetA  wi'kiwi'ca'- 
wiyAn°''.     Uwiya'Agii'    wi'wi^tca'wiwA'^tc   i'cita''ayAne    ki'wl''tca'- 

30wiwa"*'.  Ki'pemenegwA  ku'^tc  u'wiya'A  wi'^tcawiwAt'^'.  Ka'tA 
tA'ciku'setawi'kag"""'.  Keki'ciku'tapi''ipen  ii'menwito'tawA'^tci  tci- 
nawa'niAget  aya'na'sa^'tc''.  Waguna'^tca'inina'i  wi'u.''tcikiwime- 
mya'ckanc'menag'"^' ?  I'ni  ki'tiipwii'tawipenA^'tca'  inugi  mAn  il'ine- 
nag''^',"  ii'icig''''.     'O'n  a■nag^vaiyan°''. 

35  A'^tca'megon  a'wapime'cena'i'A'cki'ce'kitAinan"''.  Na''k  a'wa- 
piwiga"siyan''''.  O'ni'^toa'  a''pya'^tc  i'niyA  na''kA  ne'ci'sil'*'. 
"Na'iniyapi  na''k  a'pya''tci'a''tcimo''enan"'',  ne'cem™'".  Ma'u 
inug  i'n  a'ki'cipa'niyAn"''.  Keke'ka'net  a'pi'tciki'sate''siyAn 
a'me'ka'wAte'e     ma'nwawitA     neniwA     manwitoto'k'^'.     Pe'ki^'tca'- 

40"megu  ki'sa^'tc  i'cita'iinu'.  Ka'tA''tca'  inAmegu  poninene'kanemi'- 
yagAn""'".  SAnAge'siwAku'  ayigi  neniWA  manwawit"^'.  Keki- 
'ciyupetegike'kanetA^    a'toto'ki    naene''tA    wi'^tca'wiwAt'^'.     Pe'ki'- 


MICHELSOX]  AUTOBIOGRAPHY    OF    A    FOX    WOMAN.  333 

If  they  were  to  look  backward  they  would  die  soon.  It  is  far  off  where 
they  are  to  go,  and  turn  to  go  back.  That  is  what  they  (are  supposed 
to)  do.  Perhaps  you  did  not  do  that,  so  I  have  heard,"  my  uncle 
said  to  me. 

"I  did  not  know  that  that  was  the  way.  For  I  did  not  hear  my 
mother,  when  she  was  alive,  speak  of  how  those  unreleased  from 
death-ceremonies  should  act.  That  is  why  I  did  not  know  what 
should  be  done.  I  did  not  go  there  when  (my  husband)  was  buried. 
I  stayed  here  in  the  wickiup,"  I  told  my  uncle. 

"This  is  why  they  do  that,  so  they  may  run  and  hide  from  that 
soul,  and  wh}-  they  wander  around  in  thick  brush,"  he  said  to  me. 
"  So  that  is  why  you  feci  so  badly.  If  you  had  done  as  I  now  tell  you, 
you  woidd  not  be  that  way.  And  when  you  eat  always  put  some  on 
the  fire  for  him.  Do  not  forget  (to  do  this)  as  long  as  an  adoption- 
feast  has  not  been  held  and  as  long  as  you  are  not  freed  from  death- 
ceremonies.  That  is  what  you  must  do,"  my  uncle  said  to  me. 
"Well,  that  is  all.  I  shall  soon  come  again  to  give  you  instructions," 
he  said  to  me.     And  he  departed. 

And  then  always  when  I  ate  I  put  (food)  on  the  fire  for  my  hus- 
band. And  I  tried  to  cease  to  thmk  of  him  all  the  time  as  I  was 
afraid  to  die  early. 

Later  on  when  I  heard  that  an  adoption-feast  was  about  to  take 
place,  sure  enough  they  soon  came  to  summon  me.  When  I  came 
there,  there  were  many  Indians.  When  I  went  in  there,  the  ones 
who  were  adopted  were  eating  there.  When  the}'  fed  me  it  was  as 
if  we  were  eating  with  my  husband  for  the  last  time,  in  order  that  he 
might  be  released.  After  I  had  eaten,  I  was  told,  "Take  off  your 
clothmg."  Then  they  began  to  clothe  me  in  fresh  clothes,  and  my 
hair  was  combed  and  my  face  was  washed.  And  then  I  was  told, 
"Well,  do  not  take  off  your  (clothing).  For  (now)  you  are  to  be 
clad  like  this.  You  may  begin  to  wear  finery.  You  may  go  and  do 
whatever  you  please.  If  you  are  desirous  of  marrying  anyone,  you 
may  marry  him.  Some  one  will  take  care  of  you  if  you  marry  him. 
Do  not  be  afraid  of  us.  You  have  pleased  us  by  treating  our  relative 
well  while  he  was  alive.  So  why  should  we  be  against  you  ]  So  you 
must  believe  what  we  say  to  you  this  day."     And  then  I  departed. 

For  the  first  time  I  began  to  wear  fresh  clothing.  And  I  began  to 
be  careful  again.  And  that  uncle  of  mine  came  again.  "At  last  I 
have  come  to  give  you  instructions  again,  my  niece.  Tliis  day  you 
have  ceased  to  be  restricted  by  death-ceremonies.  You  know  how 
hard  it  was  to  find  a  good  man  who  treated  j'ou  well.  So  you  must 
feel  very  badly.  Do  not  stop  thinking  of  him  (in  a  little  while). 
A  good  man  is  hard  to  find.  You  know  how  your  first  husband 
treated  you  in  the  past.     Ho  abused  you  badly.     So  you  should  not 


334  AUTOBIOGKAPHY    OF    A    FOX    WOMAN.  [etit.  a\n.  40. 

megu  keketema'gi'eg'"^'^'.  Ini'^tca'  amu'^tci  kenwa'cimii'  pwawi- 
wAni''kanA<'tci  ma'iy  aiya'kowl  wi'^tca'wiwAt'^'.  Ki'wapi'kagogiyii'- 
megu  neniwAg''''.  Ka'tA'^tca'  pa'pegwA  wapT'ka'tlyAn  i'citii'- 
'a'k^ui"''.  Nj^awawa'ine  ku"*tcawinu  wi'pwawi\VAni''kanA'*tci 
5  wT'^tca'wiwAt  a'pAna'pAniA'^tc''.  KawAgi  ku"^tci  niA'ni  ke'tA'ckig^''. 
Ag^vi<*tca''megu  kilgo'i  kenwa'ci'mii'i  pwawiwi'^tcaViwAt  u'wiya"*'. 
Me''tci'wanA  na''kani  wi'i'cimenwawiwA  wi'wi''tca\viwa'wAtan°*'. 
Ini'^tca'  wa''tcipya'^tci'aiya''tcimo"enan  a'ka'twanetA'monani  wi- 
''tcaViwAt-^'.     I'ni     wi'i'ciku'^tca'wiyAn"''.     Na''kA     pe'ki     ku'Hci 

lOwinA'megu  nemfcatiinem  a'tapwa'ta'wiyAn  a'cime'nwikeg  ii'ina- 
'*tcimo"enan°''.  AnetA  ku'^tci  na"ina"megu  nepe'ni"'tcin  uglwawa'i 
wapiwawAne'cka''iwAg'''',  a'poni'uwi'ya'AninAna'ime'gowa^tc''. 

KutAga''ka'    agwi    pe'setawa'wa''tcin    a'kegye'kimegowii'^tc''.     Ini- 
^tca'     nl'iiA      nagAtawaneti'sowA     ne'cemi'A     ■wa'*tci'cita''ayan°''. 

ISNa'ini,  ne  cem"'',  a'ki'ci'aiya'^tcimo''enaii°''.  I'ca'wiyAne  wi'i'cipe- 
'cigwiwe't5yAni  ki'ya"'." 

A'cimi'^tci'ineg  in  a'ca'wiyan"''.  'A'pwawikA'cki'kawi'^tc  u'wiya' 
a'mi'kemi'ke'miwa''t:ci  ne'niwAg'''".  Neke'tcine'ckimawA'megu 
u'wiya'A    mi'ke'mi'^tcin'"'.     Nyiiwawa'ine    neklklwit    a'pi'tcitatAgi- 

20  ka'twa'nemAgi  wi'^tca'wiwAg'^*".  Uni'^tcane'siya'ne'e  win  awitAme- 
'cena'i  nAna'ci  na''k  uniipii'mi'ka''^'.  MA'ni  wi'n  A'sami'megu 
neta'pe'^tcikiwi'ne'ca''''''.  "Wa''tci  'a'pe''tciklwate''siyan°'',"  nete- 
'cita'ape""^".  Nyawawa'i'mAgA'k  awA'sima'i'ni  na'kA  negu'ti  nenlw 
a"wapike'ca''tci'Ag''''.      KAb5'twani       wi'uwiwe'tiyag       a''i'ci''tc'". 

25"Na'i,  wrwi''tcawitiyAgwc'ku'i  wa'''tci  wiipi'konani  wrke'ca''^tci- 
'enan°''.  Ma'iyaiyu'  wi<'tca'wiwAtA  netu'wl'kan"''.  Pe'ki'megu 
nekAkAnone'tlpen"*'.  In  InA<'tca"a'pe'e,  'nepo"iyane  nl'nA  mene''tA 
mA'nA''tca'  wi'^tca'wiwAgA  ki'tA'ci''kawawA  wruwi'wiyAn"''. 
Pe'"ki  'A'samimenwawi'^-^'.    Ketuwinemwi  ku'^tc  a'uwi'kane'tiyAg'''"''. 

SOl'cema'i  nekekye'cLvtawanemawAgi  ku'tAgAgi  neniwAgi  wi- 
'uwiwiwa'^tc  a"A'samimenwawi''tci  mA'n.^  wi'^tca'wiwAg'"^'.  Ini- 
''tca'  wif'^tci  kinan  i'nenan""'.  WAnimo'^tci  mene'tA  nepo'iyan"*'', 
agwi'  ku"*tci  ke'kanetAmAgwin°'V  nete'gwiyo"^'.  'Na'kA  kl'men- 
witotawawA'megu     pe'ki'ma"     netepanawaiyow     a'me'nwawi''tc'',' 

SSneteg*""*^'.  Ini'^tca'  wii^'tc  ini'megu  wi'i'ca'wiyAgwe  tA'ci"k6nan"'". 
'Wawu'sa'iwa'gii'i  kl'menwito'tawa'""^",'  a"i'cig'''',  nAna'i  wiipimya- 
'citotonAga'-^'.  Ku'^tcawi'ka'A'megu  a'toto'ki  yowe  ni'kan"'^' " 
a"i"ci<'tc''.     "O'n  Anwa'^tciyan"''. 

"O'  ke"tenA  winA'megu  a'gwi  na'i'a"kwa'*tcin°'',  cewanA  nanigi'to- 

40  "iwA'megu  tiitAg''''.  Upyit'ne'siwA  kago'  a"A'"ci't6''tc''.  Na''kA 
tAnetineniwi"'^".  A'gwi'^tca'  in  A'pi'tcitepa'nAgin  i'niyA  napeg 
a'pi'tcitepa'nAg'^''. 

'Oni  nA'tawa''tci  na"k  a'Agawa'tAmani  wi'uni''tcane''siyan''''. 
"Napiga"  win  uni''tcane''siyane  ki'Ano'ka'ci'yaga'"^".     Me'^tci'wa'nA 

45  wa'wu'sa'a'kowi  tcagi'nawa's'^",''  nete'ci'ta'"'.      O'ni  kAbo'twe  mete- 


MICHELSON.]  AUTOBIOGBAPHY    OF    A    FOX    WOMAN.  335 

forget  your  last  husband  for  a  long  time.  The  men  will  begin  to 
court  you.  Do  not  think  of  beginning  to  respond  to  them  right 
away.  For  foiu-  years  try  not  to  forget  your  husband  of  whom  you 
have  sight.  For  you  are  still  young.  It  will  be  nothing  if  you  do 
not  marry  any  one  for  a  long  time.  Your  next  husband  will  not  be 
as  good.  That  is  why  I  have  come  to  teU  you  how  sorry  I  am  for 
your  husband.  So  you  must  try  to  do  that.  And  I  am  very  proud 
that  you  beheved  me  when  I  told  you  to  do  what  was  right.  Some 
(women)  become  immoral  when  their  mothers  die,  as  they  cease  to 
be  guided  by  any  one.  And  they  do  not  listen  to  others  when  they 
are  instructed.  That  is  also  why  I  think  my  niece  will  watch  out 
for  herself.  Well,  my  niece,  I  have  finished  instructing  you.  If  you 
do  that,  you  will  lead  a  straight  life." 


I  did  as  he  told  me.  None  of  the  men  who  were  courting  me  was 
able  to  get  my  consent.  I  sharply  scolded  any  one  who  courted  me. 
For  four  years  I  remained  (single),  (showing)  how  sorry  I  was  for 
my  husband.  If  I  had  had  a  child  I  should  have  never  married 
again.  As  it  was,  I  was  too  much  alone  all  the  time.  "That  is 
why,"  I  thought,  "I  am  always  lonely."  When  more  than  four 
years  were  up,  I  again  began  to  be  kind  to  one  man.  Soon  he  asked 
that  we  should  many.  "Now  I  began  to  be  kind  to  you  so  tliat 
we  should  be  married.  Your  husband  was  my  friend.  We  used  to 
talk  together  a  great  deal.  He  said  to  me,  '  if  I  die  fh-st,  you  must 
coiu-t  the  one  with  whom  I  hve,  so  as  to  marry  her.  She  behaves 
very  well.  She  is  your  sister-in-law  as  we  are  friends.^"  It  is  because 
I  do  not  want  other  men  to  marry  her  as  she  is  too  good.  That 
reaUy  is  why  I  say  it  to  you.  It  might  happen  that  I  shoidd  die 
first,  for  we  do  not  know  when  we  are  to  die,'  he  said  to  me,  'and 
you  must  treat  her  nicely  as  I  love  her  dearly  as  she  is  good,'  he  said 
to  me.  So  I  am  trying  to  get  you  (to  agree)  for  us  to  do  so.  As  I 
was  told,  'you  must  treat  her  well,'  I  could  not  begin  to  treat  you 
meanly.  I  should  try  (to  treat  you)  as  my  friend  treated  you,"  he 
said  to  me.     Then  I  consented. 


Oh,  he  never  became  angry,  but  he  was  rather  lazy.  He  was  slow 
in  making  anything.  And  lie  was  a  gambler.  I  did  not  love  him 
as  much  as  I  did  the  one  who  was  dead. 

And  I  began  to  wisli  to  have  a  child  again.  "If  I  had  a  child  I 
should  have  it  do  things  for  me.  Surely  they  will  not  all  die,"  I 
thought.     Soon  I  asked  an  old  woman  who  laiew  about  medicine. 


336  AUTOBIOGRAPHY    OF    A    FOX    WOMAN.  [etii.  ANN.  40. 

mo'a'A  nata'winoni  ka'ka'netAg  a'nanAtu'tawAg''''.  "A''tatuge 
nata'winoni  menug  amikA'cki'uni''tca'ne"sig'''"  ?"  ne'tena"*'.  "Ka- 
"ciwatowi  ninaiyo'  neke'ka'net*',"  nete'tegwA,  "uni'^tcane'si'kApA'- 
megu  me'noyAne,  kekI'ciga'iyowe'unI''tca'ne's'V'  neteg''"*'. 
5  "  I'ce  ku^'tci  nata'winoni  nemenu  wa'^tciponi'uni<'tcane''siyan''' ",''  ne'- 
tenaw'^'.  "Agwi'^tca'  ini  kago'"egin"''.  Uni'^tcane'si'kApA'meguya- 
'ap"^',''  neteg'^**".  "Napima'i  tcinawami'yagAp  uni''tcane''siyAn'^'''," 
neteg'"'*".  A"me'na"i''tc'".  Ke'tenA'megu  a'wapi'uni'uni'^tcane'- 
'siyan''''. 
10  Ea'cimana'"Age'^tci  neni'^tcane'se'nanAg  In  a'nepegi  na"kA  wi- 
"tcawiwAg''-^'.  "Na'i,  me'cena'  ini  wi'pwawina'kAnAna'ci'unapa'- 
miyan°'V'  in  a'cita''ayan'''',  "ma'Agi  ku'^'tc  ini  wi'A'semi'iwa'^tci 
neni'*tca'ne'sAg'''V'  nete'cita""'. 


MiCHELSON.]  AUTOBIOGBAPHY   OF   A    FOX    WOMAN.  337 

"Is  there  perhaps  a  medicine  whereby  one  might  be  able  to  hare  a 
child  if  one  drank  it?"  I  said  to  her.  "Surely  I  know  one,"  she  said 
to  me,  ''you  might  have  a  child  if  you  drink  it,  for  you  already  have 
had  children,"  she  said  to  me.  "It  was  because  I  drank  a  medicine 
that  I  ceased  having  children,"  I  said  to  her.  "That  is  notliing. 
You  might  easily  have  a  child,"  she  said  to  me.  "You  might  have 
relatives  if  you  had  children,"  she  said  to  me.  She  gave  me  (medi- 
cine) to  drink.     Stire  enough,  I  began  to  have  children. 

After  we  had  many  children  then  my  husband  died.  "Well,  I 
shall  never  marry  again,"  I  thought,  "for  now  these  cliildren  of  mine 
win  help  me  (get  a  hving),"  I  thought. 


ETHNOLOGICAL   NOTES. 

*  On  the  position  and  duties  of  Fox  women,  as  well  as  the  training 
of  girls,  see  Marston,  Forsyth,  Perrot,  aU  apud  E.  Blair,  Indian 
Tribes  of  the  Upper  Mississippi  and  Great  Lakes  Region,  vol.  i,  pp. 
75-77,  vol.  ii,  pp.  151-153,  165,  212-217;  C.  Atwater,  Indians  of  ths 
Northwest,  pp.  101,  102,  111  et  seq.;  A.  E.  Fulton,  Red  Men  of  Iowa, 
p.  140.  The  above  references  apply  to  the  Sauk  and  Fox  for  the 
most  part;  the  exact  tribes  referred  to  by  Atwater  and  Perrot  can 
not  be  determined  with  absolute  accuracy,  but  they  were  of  the  same 
or  neighboring  locahty.  Other  references  appurtenant  to  details  will 
be  given  at  appropriate  points.  A  fairly  fuU  bibhography  of  Fox 
etlinftlogy  is  given  by  Michelson,  Journal  of  the  Washington  Academy 
of  Sciences,  vol.  9,  pp.  595,  596.  This  has  been  revised  and  ampli- 
fied, and  is  incorporated  in  this  volume;  see  pp.  30-36.  The  writer 
has  a  fairly  long  Fox  text  (obtained  from  another  informant) ,  as  yet 
unpubhshed,  on  how  children  are  supposed  to  be  brought  up.  The 
portion  relating  to  girls  ethnologicaUy  agrees  remarkably  with  the 
training  set  forth  in  the  present  volume.  This  is  occasionally  cited 
as  T.  The  translations  given  are  free.  [See  Michelson,  How  Mes- 
kwaki  children  should  be  brought  up,  in  American  Indian  Life,  ed.  Dr. 
E.  C.  Parsons,  pp.  81-86.] 

^  Dolls  were  formerly  made  of  corn  husks  in  the  fall ;  their  clothing 
was  made  of  musla-at  and  squirrel  skins. 

^  On  Fox  dwellings  see  Carver,  Three  Years  Travel,  etc.,  pp.  29 
(Sauk),  30,  31;  Forsyth,  apud  E.  Blair,  Indian  Tribes  of  the  Upper 
Mississippi  and  Great  Lakes  Region,  vol.  ii,  pp.  227,  228;  A.  R. 
Fulton,  Red  Men  of  Iowa,  p.  442;  Reports,  Comm.  Indian  Affairs, 
1896,  p.  162,  1897,  p.  148,  1898,  p.  171;  A.  Busby,  Two  Summers 
Among  the  Musquakies,  p.  95;  H.  Rebok,  The  Last  of  the  Musquakies, 
pp.  39,  40;  M.  A.  Owen,  Folk-Lore  of  the  Musquakie  Indians,  p.  24; 
Greene,  The  Red  Man,  vol.  v,  pp.  104-106.  To-day  a  good  many 
famiUes  live  in  shacks  and  there  are  a  few  good  frame  houses;  but 
still  nearly  half  the  Foxes  live  in  wickiups  of  rush  mats  in  winter 
and  "bark  houses"  in  summer.  [Planks  now  take  the  place  of  bark. 
The  above  remarks  held  true  at  the  time  this  paper  was  prepared 
for  press,  but  now  (fall  of  1924)  the  bulk  of  the  Foxes  live  in  shacks.] 

■*  Even  at  the  present  day  Fox  children  are  rarely  whipped ;  they 
are  made  to  fast  instead.  Formerly  their  cheeks  were  painted  with 
charcoal;  in  this  way  the  entire  village  would  know  they  were  fasting, 
and  accordingly  no  lodge  would  offer  them  meals.  See  also  Marston, 
r.pud  E.  Blair,  Indian  Tribes  of  the  Upper  Mississippi  and  Great 
338 


MiCHELSON.]  ETHNOLOGICAL    NOTES.  339 

Lakes  Region,  vol.  2,  p.  165;  Forsyth,  ibidem,  212;  A.  R.  Fiilton, 
Red  Men  of  Iowa,  p.  443 ;  A.  Busby,  Two  Summers  Among  the  Mus- 
quakies,  p.  166.  The  form  of  punishment  mentioned  by  Miss  Owen, 
Folk-Lore  of  the  Musquakie  Indians,  pp.  65,  66,  must  be  exceptional. 
See  the  review  of  her  work  by  Michelson,  Curr.  Anthrop.  Lit.  2,  pp. 
233-237. 

^  Lazy  girls  are  disliked  (T) . 

"  The  same  injunction  is  given  in  T,  but  modified  by  the  remark, 
"Of  course  people  would  like  a  girl  to  live  with  them  a  few  days." 

'  "Tag"  is  played  in  the  following  way:  If  there  are  ten,  they  get 
nine  short  sticks  all  of  which  are  the  same  length,  and  one  long  one. 
Thej'  are  held  between  the  thumb  and  index  finger;  the  tops  are  seen. 
The  one  who  makes  the  sticks  does  so  secretly.  When  the  one  with 
the  sticks  comes  to  where  other  children  are  he  tells  them  to  pull  out 
one  each.  Whoever  gets  the  long  one  is  to  be  the  chaser.  They  will 
make  marks  on  a  tree  or  post.  All  assemble  there  except  the  one  who 
has  the  long  stick.  If  any  child  wants  to  run,  the  one  who  has  the 
sticks  will  chase  him  (or  her) ;  or  all  can  run  out  at  the  same  time ;  in 
the  latter  case  the  chaser  wiU  chase  any  one  he  (or  she)  thinks  he  (or 
she)  can  catch.  The  rule  is  that  the  one  chased  must  be  touched 
squarely  on  the  head.  The  one  thus  touched  becomes  the  chaser's 
partner,  and  helps  in  chasing.  After  all  are  caught,  new  sticks  will 
be  made;  or  if  there  chances  to  be  a  swift  runner  left  they  say  he  must 
be  the  chaser. 

*  Girls  should  learn  to  cook,  make  mattings,  sacks,  beadwork,  and 
moccasins.  In  this  way  after  marrying  they  will  have  an  easy  time 
(T).  See  references  to  Atwater,  Fulton,  Forsyth,  Marston,  Perrot, 
given  above. 

"  Even  at  the  present  time  women  usually  fetch  water  and  wood. 
However,  men  now  ordinarily  chop  the  wood.  See  references  to 
Atwater,  Fulton,  Forsyth,  Marston,  Perrot,  given  above;  also  Fulton, 
1.  c,  p.  440,  and  A.  B.  Busby,  Two  Summers  Among  the  Musciuakies, 
p.  108. 

^"  Even  to-day  the  staple  food  of  the  Foxes  is  a  fried  bread.  See 
Reports,  Comm.  Indian  Affairs,  1896,  p.  162,  1898,  p.  171;  Busby, 
1.  c,  p.  96;  Fulton,  1.  c,  pp.  442,  443. 

"  It  is  not  lawful  for  a  woman  who  is  menstruating  to  eat  with 
others;  she  secludes  herself  in  a  little  lodge,  and  it  is  not  considered 
proper  for  a  man  to  linger  about  there,  and  a  man  is  not  to  enter  such 
a  lodge.  It  may  be  noted  that  to-day  some  young  men  violate  these 
rules  in  both  cases.  It  may  be  added  that  if  a  widower  or  widow  (if 
unreleased  from  death-ceremonies)  or  a  menstruating  woman  runs 
through  a  garden,  the  belief  is  that  the  crops  ^\-ill  fail;  if  he  or  she 
touches  a  tree,  the  tree  will  die;  or  if  he  or  she  bridle  or  hitch  a  horse, 
the  horse  wiU  die.     The  narrative  supplies  other  details.     Compare 


340  AUTOBIOGRAPHY   OF   A   FOX   WOMAN.  [eth.  axn.  40. 

also  Marston,  1.  c,  pp.  171,  172;  Owen,  1.  c,  pp.  69-71;  W.  Jones, 
Fox  Texts,  p.  318.  As  in  many  other  cases.  Miss  Owen's  statements 
can  not  be  confirmed  by  the  present  -writer  in  their  entirety.  As  the 
ReUgion  Dance  is  of  only  recent  introduction  (from  the  Potawatomis), 
any  puberty  ceremonies  connected  with  it  must  either  be  modern  or 
only  recently  attached  to  it.  It  may  be  added  that  although  puberty 
rites  for  boys  have  practically  been  given  up,  those  for  girls  still 
persist.  As  is  well  known,  there  are  similar  practices  among  many 
Indian  tribes. 

'^  " The  middle  of  summer: "  nipenwi  is  the  time  when  Indian  corn, 
pumpkins,  squashes,  and  beans  are  mature.  This  will  be  about  the 
middle  of  summer. 

'^  As  stated,  the  girl's  maternal  grandmother  was  dead;  the  term 
grandmother  in  the  present  instance  is  only  a  coiu-tesy-term. 

"  This  may  sound  strange,  but  the  point  is  that ''  a  bashful  girl"  is 
one  who  giggles,  etc.  A  girl  who  giggles,  etc.,  according  to  the  Fox 
point  of  view,  is  extremely  apt  to  succumb  readily  to  sexual  advances. 

'"  The  reader  will  doubtless  notice  how  rarely  the  girl's  brothers  are 
mentioned  in  this  autobiography.  This  is  probably  because  Fox 
brothers  and  sisters  do  not  associate  with  each  other  except  when 
they  are  young.  The  same  kind  of  segregation  takes  place,  or  did 
until  recently,  in  a  number  of  Indian  tribes,  e.  g.  the  Omaha.  Even 
at  the  present  time  the  segregation  obtains  among  the  Foxes.  A  Fox 
boy  would  not  dream  of  taking  his  sister  to  an  Indian  dance  or  a 
moving  picture  show,  or  a  circus,  etc.  Nevertheless  Fox  brothers 
and  sisters  are  fully  as  fond  of  one  another  as  white  brothers  and 
sisters  are.     It  is  simply  a  matter  of  different  etiquette. 

'"  The  lay  reader  will  doubtless  ask  why  it  is  that  the  girl's  maternal 
imcles  would  be  ashamed  of  her  conduct,  while  her  father  is  not  men- 
tioned. And  with  us,  all  relatives  would  feel  disgraced  if  a  kins- 
woman were  immoral.  A  considerable  digression  is  necessary  to 
explain  the  situation  from  the  Fox  point  of  view.  Among  the 
Foxes  the  well-known  '' joking-relationship"  exists  between  a  girl 
and  her  maternal  uncles,  as  it  does  in  a  number  of  other  Indian 
tribes;  but  in  addition  to  this,  there  is  a  special  bond  between  them: 
a  girl's  maternal  uncle  is  supposed  to  give  her  advice,  and  if  he  loves 
her,  he  will  buy  almost  anything  for  her.  If  a  girl  is  sensible,  she 
will  follow  her  maternal  uncle's  advice,  and  in  this  way  get  along 
comfortably.  [The  word  for  "my  maternal  vmcle"  is  ne'ei'sa"*'.] 
The  case  of  paternal  uncle  is  enth-ely  different.  [The  word  for  "my 
paternal  uncle"  is  noV,  the  same  as  that  for  "my  father."]  He 
will  have  little  to  say  regarding  her,  provided  her  own  father  is 
U^'ing,  though  he  will  call  her  netane's^^',  which  is  the  same  word  for 
"my  daughter."  If  he  is  more  intelligent  than  her  father,  he  might 
give  her  good  advice,  but  that  is  as  far  as  he  could  go.     If,  however, 


MICHELSON.]  ETHNOLOGICAL   NOTES.  341 

her  father  were  dead,  he  would  treat  her  exactly  as  one  of  his  own 
daughters.  If  he  has  no  children  of  liis  own,  he  may  give  his  brother's 
daughter,  even  if  his  brother  is  still  living,  almost  anything,  clothes, 
money,  etc.  She  would  ask  him  as  freely  as  she  would  her  own 
father,  that  is,  if  her  father's  brother  were  well  off.  If  a  girl's  paternal 
uncle  had  children  of  his  own  (boys  or  girls),  it  is  considered  that  he 
has  enough  to  take  care  of;  and  in  this  case  he  would  not  make  her 
the  presents  named  above.  But  if  the  girl's  father  were  dead  he 
would  treat  her  exactly  as  his  own  daughter.  Even  if  a  girl  is  saucy 
to  her  father  or  immoral,  and  he  knows  it,  he  will  not  want  to  say 
much  about  it;  he  wdl  not  scold  her  severely.  The  girl's  mother 
wiU  think  it  is  the  duty  of  the  girl's  father  to  reprove  her  if  she  is 
impudent  to  him,  and  will  say  nothing.  If  a  girl  is  saucy  to  her 
mother,  her  mother  ^\-ill  reprove  her,  even  slap  her,  or  make  her  go 
without  meals.  She  may  slap  the  erring  daughter  untd  the  latter 
is  nearly  20  years  old.  If  a  mother  knows  her  daughter  is  immoral 
she  vnR  make  her  fast  for  four  days.  If  she  still  is  immoral,  the 
mother  will  make  her  fast  for  eight  days.  In  the  early  days  eveiy 
one  in  the  camp  knew  who  was  fasting,  and  none  of  the  girl's  rela- 
tives would  give  her  food  or  water.  Under  no  circumstances  will  a 
girl  be  saucy  to  her  maternal  uncle.  That  is  why  a  mother  often 
tells  her  daughters  to  ask  their  maternal  uncles  for  advice.  In  a 
way  a  girl  is  afraid  of  her  maternal  uncles;  she  is  better  acquainted 
with  her  parents.  Nor  would  a  girl  be  impudent  to  her  paternal 
uncles;  if  she  were,  they  would  "get  after  her,"  though  her  own 
father  coiddn't.  On  the  other  hand,  a  girl  would  not  go  to  her 
paternal  uncles  for  advice.  The  only  answer  as  to  why  they  do  not, 
I  have  been  able  to  elicit  is  that  ''it's  not  their  way,"  which  answer 
is  in  substance  what  most  Em'opeans  woidd  give  if  pressed  to  explain 
why  they  did  not  commit  infractions  against  definite  social  usage. 
[A  girl  or  boy  may  be  saucy  to  their  grandparents;  they  will  report 
the  offender  to  her  or  his  mother  who  will  make  the  child  fast.]  I 
presume  Hartland  would  interpret  the  peculiar  relation  of  a  man  to 
his  sister's  daughter  as  a  survival  of  female  descent;  actually  the 
Foxes  are  organized  in  exogamous  groups  with  male  descent,  and 
were  so  as  far  back  as  1827.  See  Forsyth  apud  Blair,  1.  c,  vol.  ii, 
p.  210.  Nor  is  there  any  reason  to  suppose  that  they  had  previously 
been  organized  in  groups  with  female  descent.  From  the  data 
given  above  one  could  hold  that  the  Foxes  originally  had  father- 
right  but  were  giving  away  to  mother-right  just  as  easity  as  vice 
versa.  Personally  I  think  either  interpretation  entirely  out  of  place, 
and  consider  the  whole  matter  simply  a  social  phenomenon. 

''  Some  of  these  injunctions  occm*  in  T. 

'*  The  basket  work  of  the  Foxes  is  not  very  esthetic. 


342  AUTOBIOGRAPHY   OF   A   FOX   WOMAN.  [eth.  ANN.  40. 

^^  It  is  considered  improper  for  a  boy  and  girl,  unless  very  young, 
to  be  seen  talking  together.  A  young  man  can  not  meet  his  inamo- 
rata openly;  it  must  be  in  the  brush  or  at  night  when  the  old  people 
are  asleep.  For  the  Sauk  cf.  Paterson's  Autobiography  of  Black 
Hawk,  p.  60. 

^°  Most  Fox  girls  even  to-day  marry  much  earlier  than  this,  and 
this  has  been  the  case  from  at  least  1820  onward.  See  Marston,  1.  c, 
p.  165  (14  to  18);  Forsyth,  1.  c,  p.  216  (14  usually;  rarely  as  late  as 
16) ;  Fulton,  1.  c,  p.  141  (generally  at  15) ;  Rebok^  H.  M.,"Last  of  the 
Mus-qua-kies  (Dayton,  O.,  1900),  p.  43  (marry  .  .  .  from  14  to  16). 
Miss  Owen's  statement  (Folk-lore  of  the  Musquakie  Indians,  p.  74) 
that  24  is  the  marriageable  age  for  girls  is  a  typical  example  of  her 
inexact  observations,  and  her  lack  of  knowledge  of  documentary 
sources  regarding  the  Foxes. 

^'  A  girl  is  not  supposed  to  go  off  by  herself  unless  she  has  some 
good  reason.  If  a  girl  gads  about  and  does  no  housework  she  soon 
acquires  an  unenviable  reputation.     So  T. 

"  Wife  beating  is  not  common  among  the  Foxes,  but  it  occurs 
sporadically;  in  Forsyth's  time  the  state  of  affairs  was  apparently 
the  same.     See  Forsyth,  1.  c,  215. 

^^  In  the  early  days  girls  wished  to  marry  young  men  that  were 
successful  in  killing  game,  who  trapped  and  sold  furs,  thereby  gaining 
an  easy  livehhood;  but  to-day  girls  are  told  to  try  to  marry  young 
men  who  have  homes,  horses,  and  everything  they  want.  The  young 
man  who  can  support  a  wife  is  the  one  to  marry.  It  is  bad  form  for  a 
young  girl  to  marry  a  divorced  man,  and  vice  versa  (T). 

^'  On  marriage  among  the  Foxes  see  Marston.  1.  c,  165-167;  For- 
syth, 1.  c,  214;  Busby,  1.  c,  82,  8.3;  Owen,  1.  c,  72-76.  Compare,  for 
the  Sauks,  Paterson,  1.  c,  59,  60.  Compare  also  Perrot,  apud  Blair, 
1.  c,  i,  67,  68,  69.  Some  details  may  be  added.  Ordinarily  if  a  man 
marries  a  divorcee  or  widow  she  gets  no  presents,  unless  his  parents 
emphatically  approve  of  the  woman.  To-day  a  boy  usually  sounds 
his  father  on  the  subject  of  marriage,  but  he  may  have  begun  paying 
nocturnal  visits  to  his  inamorata  previously.  The  narrative  in  the 
text  is  typical  of  marriage  among  the  Foxes  to-day.  The  facts  show 
very  clearly  that  the  girl  is  not  merely  purchased. 

2^  The  data  given  in  the  text  are  very  full.  See,  too,  Forsyth,  1.  c, 
210.  The  present  writer  can  confirm  but  few  of  the  alleged  facts 
given  by  Miss  Owen,  1.  c,  63  et  seq.  He  knows  some  are  mistaken. 
To-day  the  Foxes  no  longer  name  a  child  at  a  gens  festival  held 
shortly  after  birth. 

^^  The  Indian  text  at  tliis  point  is  too  naive  for  European  taste,  and 
so  has  been  deled.  The  only  point  of  ethnological  interest  is  that 
during  the  period  named  carnal  intercourse  is  not  allowed.  The  point 
that  men  would  not  marry  the  immoral  girl  corresponds  exactly  to 


MiciiKLsuN.]  ETHNOLOGICAL    NOTES.  343 

what  is  said  on  page  313  of  the  text,  and  to  the  information  contained 
in  T.  And  it  is  almost  exactly  what  takes  place  to-day.  Young  men 
rarely  but  occasionally  marry  girls  of  bad  reputations. 

"  The  reader  may  wonder  why  it  was  that  none  of  the  woman's 
male  relatives  interfered.  I  asked  a  male  informant  why.  He 
volunteered  the  statement  that  when  he  was  younger  he  had  been 
told  by  his  parents  not  to  "butt  in"  if  his  brother-in-law  beat  his 
sister,  for  his  sister  woidd  love  his  brother-in-law  more  than  himself. 
"Leave  them  alone;  they  will  come  out  all  right."  He  then  cited  an 
example  of  relatives  interfering,  and  how  useless  it  was;  the  relatives 
will  not  interfere  next  time. 

-*  It  is  a  fact  that  Fox  women  who  have  good  reputations  do 
exactly  as  the  mother  advised  her  daughter. 

^^  It  is  claimed  that  a  baby  really  has  knowledge  from  the  beginning 
and  some  people  understand  them  before  they  can  talk,  e.  g.,  George 
Kapayou's  father. 

^^  Full  references  to  mortuary  customs  and  obsei-vances  are  given 
later  on. 

■'*'  On  divorce  compare  Forsyth,  1.  c,  p.  215;  Busby,  1.  c,  pp.  35,  83. 
It  is  to  be  regretted  that  at  the  present  time  divorces  are  extremely 
prevalent  among  the  Foxes;  there  is  hardly  a  girl  or  boy  21  years  old 
who  has  not  been  married  at  least  twice.  It  may  be  noted  that 
Forsyth's  statement  that  a  man  could  force  his  wife  to  return,  willy- 
nilly,  to  a  certain  extent  still  holds  good.  If  a  woman  leaves  her 
husband  and  right  away  starts  to  go  with  another  man  with  a  view 
to  marriage,  the  former  husband  will  beat  her.  Formerly  adultery 
on  the  part  of  the  woman  was  punished  by  cutting  off  her  ears,  nose, 
or  even  killing  her.  A  husband  might  kill  her  lover  if  the  latter  was 
caught  red-handed.  See  Forsyth,  1.  c,  pp.  214,  215;  Jones,  Fox 
Texts,  pp.  142  et  seci-,  144  et  seq. 

^-  I  asked  a  male  informant  why  the  girl  did  not  go  to  her  father's 
instead  of  her  maternal  uncle's.  He  replied,  "When  a  girl  marries, 
her  father  releases  her  entirely.  So  it's  of  no  use  for  her  to  go  to  him 
for  advice  afterwards.  If  it  was  his  son.  that  would  be  diflferent." 
See  my  note  on  the  relations  between  a  girl  and  her  maternal  uncle, 
page  340  et  seq. 

^'  To-day  divorcees  are  very  apt  to  be  immoral.  Hence  the  man's 
word  of  caution. 

^*  FuU  notes  on  death  customs  are  given  on  page  344. 

^^  The  Shawnee  dance  is  the  same  as  the  Snake  dance  (which  has 
nothing  in  common  with  the  Snake  dance  of  the  Hopi)  which  the 
Foxes  acquired  while  in  Kansas.  Formerly  it  was  pretty  likely  to 
be  rough;  and  girls  and  their  lovers  would  meet  on  such  occasions. 
The  husband's  confidence  in  Iris  wife  could  not  be  shown  to  greater 
advantage  than  by  permitting,  or  rather  urging,  his  wife  to  be 
present. 


344  AUTOBIOGRAPHY   OF   A   FOX   WOMAN.  [riH.  axn.  to. 

^^  On  Fox  clothing  see  Forsyth,  1.  c,  p.  235;  Cathn,  Manners, 
passim;  McKenney  and  Hall,  History,  passim;  Busby,  1.  c,  pp.  96, 
97,  112,  113;  Fulton,  1.  c,  pp.  443,  445,  446;  Reports,  Comm.  Indian 
Affairs,  1897,  p.  149.  For  the  Sauk  see  also  Beltrami,  Pilgrimage, 
vol.  2,  p.  145.  To-day  Fox  men  ordinarily  wear  European  clothing; 
but  I  have  seen  a  few  old-timers  with  roached  hair,  blankets,  etc.,  for 
their  daily  apparel.  On  ceremonial  occasions  they  nearly  all  wear 
clothing  that  is  Indian  to  the  extent  that  the  tailoring  is  Indian,  even 
if  the  clothing  for  the  most  part  is  of  European  materials.  Buckskin 
leggings  and  moccasins  are  still  worn  on  such  occasions.  Moccasins 
made  of  spht  leather  and  canvas  are  still  frecjuently  used  on  ordinary 
occasions.  Women  are  far  more  retentive  of  their  old-style  clothing. 
Bucksldn  skirts  and  waists  are  now  unknown,  but  the  clothing  Fox 
women  normally  wear  is  tailored  entirely  on  Indian  lines,  though 
shoes  and  stockings  have  generally  replaced  moccasins  and  leggings. 
A  few  old  women  still  wear  leggings  habitually.  On  gala  occasions 
women's  clothes  are  more  gaudy,  and  beautifully  beaded  bucl-^skin 
moccasins  are  worn. 

''  The  ch-um  brought  no  doubt  refers  to  the  bringing  of  the  Rehgion 
Dance  to  the  Foxes  by  the  Wisconsin  Potawatomi. 

^*  On  Fox  mortuary  customs. and  observances  see  Marston,  1.  c, 
p.  172;  Forsyth,  1.  c,  pp.  206-208,  212;  Fulton,  1.  c,  pp.  446,  447; 
Busby,  1.  c,  pp.  34,  35,  117  etseq.,  129,  130,  185,  186,  188-190;  Owen, 
1.  c,  p.  77  et  seq.;  Reports,  Comm.  Indian  Affaire,  1896,  p.  162,  1S9S, 
p.  166;  Jones,  Internat.  Cong.  Americanists,  1907,  a^oI.  1,  pp.  263-277, 
Journal  of  American  Folk-lore,  xxiv  (1911),  pp.  217,  218,  220-222, 
224,226,  Fox  Texts,  pp.  156et  seq.,  336  et  seq.,  382,  383;  Michelson, 
Smithsonian  Miscellaneous  Collections,  vol.  70,  no.  2,  121, 122.  Com- 
pare Perrot,  1.  c,  pp.  70-74,  78-88.  See  also  note  11,  page  339,  above. 
See  also  the  present  writer's  paper  which  contains  a  fuller  bibli- 
ography in  this  volume,  p.  35  et  seq.  These  supplement  the  pub- 
hshed  data  rather  than  contradict  them. 

^^  The  two  men  are  the  same  as  brothere.  If  a  woman's  husband 
dies,  after  the  adoption-feast  is  held,  if  her  parents-in-law  like  her 
they  will  ask  an  older  brother  to  many  her  so  as  to  keep  her  in  the 
f  anuly.  Besides  the  "  joking  relation  "  which  exists  between  brother- 
in-law  and  sister-in-law  (frequently  obscene;  entirely  different  from 
that  existing  between  a  man  and  his  sister's  daughter)  thei'e  is 
another:  after  the  death  of  the  man's  wife,  before  he  is  released  from 
death  ceremonies,  he  must  do  as  his  sister-in-law  says ;  but  if  he  obeys 
the  rules,  he  can  make  her  his  bride  when  four  years  are  up;  on 
the  other  hand,  if  the  man  does  not  hve  up  to  the  rules,  his  sister-in- 
law  acquh-es  certain  rights  over  him. 


LINGUISTIC  NOTES  ON  THE   INDIAN  TEXT. 

The  Fox  text  contained  in  this  paper  is  of  considerable  linguistic 
importance  as  it  differs  in  content  from  any  previously  published 
Fox  texts.  Hence  it  is  that  certain  novel  grammatical  features  occur 
which  are  not  treated  in  the  Fox  sketch  in  the  Handbook  of  American 
Indian  Languages,  Bulletin  40,  Bur.  Amer.  Ethnology.  Tlie  reader 
should  be  thoroughly  familiar  with  the  phonetic  shifts  of  the  language 
(see  p.  616)  before  attempting  to  study  the  text,  as  much  that  is 
obscure  ^vill  at  once  be  clarified.  It  may  be  noted  that  such  initial 
contractions  as  a-  for  a'A-  and  a'i-  (e.  g.,  a'cawiyan"''  302.36  for  a'i- 
'cawiyan°'')  are  quite  common.  If  this  is  kept  in  mind  the  reader 
will  be  greatly  facilitated  in  consulting  the  list  of  stems. 

The  follo^\■ing  grammatical  notes  are  given  as  an  aid  to  the  compre- 
hension of  the  Indian  text.  Tlie  paragraphs  referred  to  are  those 
of  the  grammatical  sketch  of  Fox  cited  above.  Consult  also  Bull. 
72,  B.  A.  E.,  p.  68  et  seq.,  and  this  volume,  p.  282  et  seq. 

§  10.  The  combination  -a  i-  commonly  contracts  to  -a-:  winani 
304.45,  winanA  310.36,  ke'tenauA  310.33,  negyan  (for  negyA  Ini) 
308.5,  mA'nanugi  328.15. 

§  10.  Freciuently  a  final  -i  is  dropped  before  consonants  where  it 
normally  remains:  aiyS'ku'i  (for  aiyo'iku'i)  314.5,  lya'  314.5,  kag5'- 
megu  (for  kiigo'imegu)  322.41,  me'cena"  318.21,  agwiga'nin  (for 
agwiga'i  ninA)   322.28-29,  ini"tca'  (for  ini'^tca'i)  322.24,  etc. 

§  14  (end).  The  elision  of  formative  elements  before  -tuge  (sufSx 
indicating  probability)  is  exemplified  by  kyawatug'"''  (kyawa'"*') 
326.34,  A"tatuge  {Atix'"'')  336.1.     See  also  304.31,  330.12,  13. 

§  28.  The  intransitive  third  person  plural  inanimate  is  given  as 
-oni.  Tliis  applies  in  the  majority  of  cases,  but  strictly  speaking  it 
should  be  given  as  -wAni;  after  consonants  -oni  naturally  would  occur 
(see  p.  616),  but  after  vowels  -wAni  is  retained:  inag^vA'tawAn""'" 
(304.16)  "  they  were  piledup  in  such  away,"'  milme'ca/'iwAni  (308.12) 
"they  were  large  ones,"  tcage'ckawAn"'"  (306.6)  "they  all  fallout." 

§  29.  Sometimes  the  ending  -ni  is  used  even  when  the  negative 
agwi  is  not  used,  e.  g.,  ki'citcagipAgi'sen.imawawa'^tcini  (330.41)  "  after 
all  have  offered  (thrown)  it  to  them."  See  p.  612.  When  -ni  is  so 
used,  a  "  whenever  "  clause  is  indicated. 

§  30.  As  I  have  pointed  out  on  another  occasion,  the  table  contains 
a  number  of  errors;  the  text  in  the  present  volume  confirms  this: 
note  pe'setawa'ki^tc^'  (308.8;  potential)  "she  might  listen  to  her," 

1  The  translations  of  the  isolated  Fox  words  and  phrases  in  these  linguistic  notes,  of  necessity,  are  not 
always  precisely  the  same  as  in  the  English  rendition  of  the  connected  text. 

3599°— 25t 23  345 


346  AUTOBIOGRAPHY    OF    A    FOX    WOMAN.  [eth.  ANN.  40. 

kA'cki'mi'kApA  (326.40;  potential)  "you  might  have  persuaded  me," 
a'^tcimi'kAp*'  (324.44)  "you  would  have  reported  me,"  tcinawami'- 
yagAp[^']  (336.7;  potential)  "you  might  be  related  to  them," 
wapAmi'yagApA  (324.10;  potential)  "you  might  look  at  them,"  ne- 
'ciwAna'^tci'I'yagAni  (302.24 ;  potential)  "you  might  ruin  them,"  tcage- 
'cka'ki"^tc®'  (306.4;  potential)  "they  (inan.)  might  all  come  off,"  awitA 
kA'cki'ane'kwigi'kAgo''^"  (316.20-21;  potential  subjunctive)  "we 
should  not  be  able  to  branch  out."  Furthermore,  all  terminations 
in  -'kitci  should  be  changed  to  -'kitce  (in  Jones's  transcription). 

§  32.  No  transitive  forms  are  given  in  the  sketch;  see,  however, 
the  Jotu-nal  of  the  Washington  Academy  of  Sciences,  iv,  pp.  406-408. 
Examples  occurring  in  the  Indian  text  are  a'ina'ina''tcimo'enugAvan"'' 
(324.18)  "  whatever  she  said  to  you  from  time  to  time,"nAnotanemeno- 
wAgwan"''  (324.41)  "hewaswronginwhathethoughtof  us  (inclusive)." 
No  participial  forms  are  mentioned  in  the  sketch;  but  see  the  Journal 
of  the  Washington  Academy  of  Sciences,  iv,  pp.  408,  409.  Examples 
in  the  Indian  text  are  wI'vmapaml'wAnanA  (310.2)  "whomever  you 
shall  take  as  your  husband,"  ami'cimenwawigwan"*'  (324.11)  "whoever 
would  contrive  to  behave  well,"  wi'wI'^tcawiwawAtan'^-*'  C334.7) 
"whomever  you  shall  live  with  (i.  e.,  marry)." 

§  33.  The  forms  given  in  the  table  on  page  829  are  really  obviatives. 
Other  obviatives  likewise  exist,  though  not  treated  in  the  sketch, 
e.  g.,  wi'^tcawiwo'mAgini  (314.18)  "the  one  with  whom  I  lived"  [i.  e., 
husband,  in  the  present  instance;  could  be  wife].  Tlie  -m-  clearly  is 
the  same  element  found  in  conjunctive  and  subjmictive  of  the 
indefinite  passive  when  obviatives  are  the  subjects. 

§  34.  Tlie  obviative  singular  and  plural  of  animate  nouns  should  be 
given  as  -Ani  and  -a'i  respectively,  as  shown  by  all  Fox  texts  published 
thus  far. 

It  should  be  said  that  -Ama-  is  nothing  but  a  phonetic  transfor- 
mation of  -Amaw-  before  certain  consonants;  see  page  616.  Examples 
of -Ama-  are  to  be  found  at  310.28,  330.2. 

The  anomalous  formation  -Amo'i-  (see  Bull.  72,  Bur.  Amer.  Ethn., 
p.  69)  occurs  at  324.27. 

§  35.  It  should  have  been  mentioned  that  inanimate  verbs  have 
obviatives  though  inanimate  nouns  do  not.  Examples  are:  wIgAnIwi 
(298.15)  "it  tastes  well,"  a'cimenwi'genig'^''  (306.8)  "as  was  good," 
a'po'si'megu'sA'sAgA'nigini  (330.44)  "where  the  brush  is  very  thick." 

§  39.  It  may  be  remarked  that  -'tati'so-,  -'tatisu  are  nothing  more 
than  phonetic  transformations  of  -'taw-  -ti'so-,  -'taw-  -ti'su  respec- 
tively; examples  are  to  be  found  at  300.22,  302.2-3. 

§  41.  In  Bulletin  72,  page  69, 1  have  spoken  of  the  passive  in  -a'so-. 
An  example  in  the  Indian  text  contained  in  the  present  volume  is 
a'pi'tcitepana'sut'^'  (320.31)  "he  that  is  loved  as  much  as." 


MICHELSON.]  LINGUISTIC    NOTES.  347 

Tlie  passive  composed  of  the  ordinary  passive  sign  -gu-  and  the 
copula  -"si-  for  the  animate,  -At-  for  the  inanimate,  which  I  have 
noted  in  Bulletin  72,  loc.  cit.,  is  represented  also  in  the  text  of  this 
paper:  agwima''  wI'kago'anetagu'sI'yAnini  (312.15)  "you  will  be 
thought  of  as  naught." 

According  to  the  table  the  termination  of  the  independent  mode  of 
the  indefinite  passive  for  the  third  person,  singular  or  phiral,  animate 
or  inanimate,  is  -api;  and  some  examples  are  given  justifying  this. 
However,  the  Indian  text  of  the  present  paper  contains  forms  in 
-pi  for  the  singular:  'ai^'opi  (318.28)  "it  is  used,"  i'"cawipi  (316.2) 
"it  is  done,"  mi'netipi  (308.28)  "one  is  reciprocally  given,"  'i'cigi'etip 
(for  -pi,  304.2;  see  also  326.8)  "one  is  made  to  be  that  way"  [very 
literally,  "one  is  grown  that  way"].  In  the  conjunctive  mode  -gi 
replaces -pi:  a''cawig''''  (316.24)  "how  it  is,  how  it  is  done,"  itigi 
(302.29)  "it  is  told,"  witAmatig'^''  (302.29)  "one  is  informed," 
ne''ckitlgi  (310.7)  "one  is  forbidden,"  a'sagitlgi  (316.1)  "as  one  is 
afraid,"  a'citl'gini  (316.2)  "as  one  is  told."  It  is  not  easy  to  decide 
the  construction  at  316.9,  10.  Note,  however,  -api  is  found  at  316.5, 
318.40,318.41.     See  p.  613. 

A  peculiar  potential  subjunctive  of  the  indefinite  passive,  ending 
in  -ena''^'  is  to  be  seen  in  awitA'*tca'"megu  pAnapAmena"  (for  -na'"^' ; 
326.11)  "he  would  not  fail  to  be  seen."  This  -ena"*"  bears  the  same 
relation  to  -na''''  (see  pp.  287,  347,  494)  that  -e<*tc''  (the  normal  termi- 
nation of  the  third  person  animate,  singular  or  plural,  of  the  conjunc- 
tive of  the  indefinite  passive)  does  to  -''tc''  (the  ending  of  the  third 
person  singular  animate,  intransitive,  of  the  conjunctive  mode). 

Though  not  given  in  the  sketch,  there  is  a  subjunctive  mode  of  the 
indefinite  passive.  The  termination  -ete  for  the  third  person  animate 
bears  the  same  relation  to  -e'^tci  of  the  same  person  but  conjunctive 
mode  that  -te  (the  termination  of  the  intransitive  third  person  ani- 
mate, subjunctive  mode)  does  to  -"*tci  (same  person  but  conjunctive 
mode):  na'ne'sef'  (320.25)  "if  they  are  beaten." 

I  have  pointed  out  in  the  International  Journal  of  American  Lin- 
guistics, i,  p.  56,  the  conjunctive  of  the  indefinite  passive,  with  obvia- 
tives  as  subjects  end  in  -me'^tci.  An  example  in  the  Indian  text  is 
a'mawipita"ome''tci  (330.37)  "when  they  go  to  bury  him"  [really  a 
passive]. 

§  45.  There  is  a  type  of  possession  not  treated  in  this  paragraph, 
namely,  when  the  possesser  is  indefinite.  The  combination  u — inaw- 
expresses  this.  To  -inaw-  are  suffixed  the  ordinary  nominal  endings 
to  show  whether  animate  or  inanimate,  singular  or  plural,  are  to  be 
ascribed  to  the  possessed  noun.  Of  course  in  some  way  the  u  is  to 
be  associated  with  the  ordinary  u  of  third  persons.  Examples  are: 
uwi'kani'nawAg'^''  (310.7-8)  "  their  friends,"  unapiimi'nawAg'"'  (316.13) 
"their  husbands,"  unl'^tcane'si'nawAg''''   (320.24)  "one's  children," 


348  AUTOBIOGRAPHY   OF   A   FOX   WOMAK.  [eth.  ann.  40. 

uwIpi'^tcinawAni  (306.6)  "one's  teeth."    Tlie  word  uteneniminawAg'''" 

(306.21)  "one's  men-folk"  presents  a  few  difficulties.  The  -t-  is  the 
usual  intercalated  -t-;  there  is  a  doublet  of  nenlwA  "man"  inenlwA. 
Now  the  -w-  of  the  last  would  be  eliminated  before  the  -m-  suffix 
which  is  identical  with  the  ordinary  -m-  suffix  of  possessives,  as  duly 
explained  by  me  in  the  International  Journal  of  American  Lin- 
guistics, i,  p.  50.  The  initial  i  changes  to  e  as  there  is  a  u  in  the 
preceding  syllable  which  is  a  different  morphological  unit:  see  the 
American  Journal  of  Philology,  xli,  p.  183,  and  below,  p.  616. 

At  310.41  we  find  a  wholly  anomalous  formation,  ugwi"sema'^'^',- 
which  probably  should  be  rendered  "the  son."  "His  son"  would 
be  ugw4'sAn°'".  It  is  evident  that  the  initial  u-  is  to  be  associated 
with  the  ordinary  u-  of  the  third  person  in  possessives;  the  -m-  also 
needs  no  explanation;  the  -e-  prevents  the  combination  -'sm-  which 
is  not  tolerated  m  Fox;  the  rest  of  the  form  is  unclear. 

§  48.  As  I  have  pointed  out  before  (P.  A.  E.  S.,  ix,  p.  127;  I.  J. 
A.  L.,  i,  p.  52)  obviatives  of  indefinite  pronouns  exist,  though  not 
treated  in  the  sketch.     An  example  is  uwi'ya'Ani  "any  one,"  324.9. 

A  pronoun  not  touched  on  in  the  sketch  is  me'cemegouA  "  any  one," 
"every  one,"  320.14. 

We  have  now  come  to  a  point  where  references  to  the  sketch  are 
impractical. 

I  have  treated  loose  verbal  composition  in  the  International  Journal 
of  American  Linguistics,  i,  50.  Some  examples  occurring  in  the 
Indian  text  contained  in  this  paper  are:  a'pwawi-ninani-wi'seniyani 

(304.22)  "I  did  not  eat  then,"  a'pepya'^tci-nepi-natawi'^tci  (306.1)  "she 
kept  coming  to  fetch  water  for  me,"  pwawi-''tca'-megu-kiwimane- 
'cita''ayAn  (306.10-11)  "if  you  do  not  go  around  with  bashful 
thoughts,"  a'pi'tci-pwawi-pe'ki-  ki'ci-nepwa'kag''''  (306.23-24),  "as 
long  as  one  has  not  much  intelligence,"  nepepya''tci-megiipe'e-nawA- 
'se'kagwA  (310.15-16)  "she  kept  coming  to  askme  to  accompanyher," 
a'tA'swi'-meguneguta'i-aiyagini  (310.20)  "as  often  indeed  as  we  went 
any  place,"  ki  'p6ni-ga"-inA-kAkAn5ne'ti'awA  (312.4)  "you  must 
really  stop  talking  to  that  one."  See  also  312.19,  312.25,  314.41-42, 
316.1,  316.12,  316.22,  316.32,  322.9,  10,  322.31,  324.2,  324.32-33, 
324.38,  326.44,  328.1. 

The  following  are  in  a  way  new  types  of  composition,  though  they 
might  also  be  covered  under  the  term  "loose  composition:"  agwima" 
wi'kag5'anetagu'sI'yAnini  (312.15)  "you  will  be  thought  of  as  naught" 
[kago'''  anything],  agwi'^tca'ini  kag6'"egin''''  (336.6)  "that  verily  is 
not  anything"  [kago'''  combined  with  the  inanimate  copula  -e-]. 

It  may  be  mentioned  that  "loose  composition"  apparently  never 
occurs  after  stems  which  can  not  occur  in  the  initial  position  and  that 
for  the  greater  part  it  occurs  immediately  after  the  first  initial  stem. 

'  Supported  by  udanesemaw',  Jones's  Fox  Texts,  102.15. 


MICHELSON.]  LINGUISTIC    NOTES.  349 

I  have  shown  in  the  American  Anthropologist,  n.  s.  15,  pp.  474,  475, 
the  curious  verbalizing  of  possessed  nouns.  Examples  in  the  pre- 
ceding text  are  to  be  found  at  298.3,  310.29,  310.31,  312.2-3,  312.19; 
at  310.35  and  310.36  the  cases  are  more  complicated  as  "  loose  com- 
position" also  occurs. 

It  should  be  noted  that  where  parts  of  the  body  are  the  objects  of 
transitive  verbs  a  stem  which  usually  closely  resembles  the  ordinary 
nominal  one,  but  commonly  ending  in  a,  is  inserted  in  the  verbal 
compound  immediately  before  the  instrumental  particle.  See  for 
example  304.13,  316.6,  318.30,  318.37.  For  convenience  a  few  cases 
which  strictly  do  not  belong  here,  though  they  are  analogous,  are 
included. 

As  I  pointed  out  in  Bull.  72,  Bm-.  Anier.  Ethnology,  page  70,  there 
is  a  peculiar  potential  subjunctive,  not  treated  in  the  sketch,  whose 
characteristic  seems  to  be  a  termination  -na''^'.  A  couple  of  examples 
are  tA'citiipanemina''*'  (324.10)  "  one  would  have  then  rejoiced  at  me," 
kago'  i'cimine'nena'*"  (314.14;  awitA  imderstood)  "he  would  have 
given  you  nothing."  Note  that  there  is  a  potential  subjunctive  of 
the  indefinite  passive  which  is  clearly  related  to  -nti"'^'.  See  pages 
287,  347,  494.  [An  additional  example  of  -na'*'  is  to  be  foimd  at 
320.25.] 

The  element  -w-  (-wi-)  discussed  by  me  in  the  International  Journal 
of  American  Linguistics,  i,  pp.  52,  53,  occurs  in  wi'ki'cigiwa'neme'ki 
(306.9)  "they  will  think  that  you  are  mature." 

When  transitive  verbs  have  an  indefinite  object  or  objects  -iwa-  is 
inserted  immediately  after  the  instrumental  particle,  and  the  ordinary 
intransitive  pronominal  endings  are  added.     (See  308.28,  322.3.) 

The  structure  of  nawa'iyiin  (304.37-38)  "when  I  saw  her"  is  not 
clear  to  me,  though  in  other  Fox  texts  I  have  found  similar  cases. 
Likewise  unapiimiwAne  (324.42)  [precise  translation?  "when  you 
took  a  husband"  free  rendition]  is  not  clear  in  the  posterior  portion. 


NOTES  ON 
FOX  MORTUARY  CUSTOMS  AND  BELIEFS 


BY 


TRUMAN  MICHELSON 


351 


CONTENTS. 

Page. 

Introduction 355 

A.  This  is  the  story  of  what  they  do  and  how  they  pray  when  there  is  a 

death 380 

B.  The  very  beginning  of  tlie  story  how  any  one  dies 386 

C.  The  way  Mesk wakies  do  when  they  die 402 

D.  Now  this  is  the  story  of  what,  it  seems,  the  people  did  a  long  time  ago 

when  any  one  died 424 

E.  What  hajapens  to  a  man,  not  a  woman,  unreleascd  from  death-cere- 

monies;  (it  is)   merely  the  condition  of  a  man  unreleased  from 

death-ceremonies 434 

F.  That  is  what  (people)  do  when  their  children  die '. 452 

G.  Miscellaneous  notes  on  Fox  mortuary  customs 462 

H.  The  way  these  (people)  do  when  they  lose  sight  of  their  fellow-mortals 

when  the  blessing  (religion)  was  brought  here 464 

I.  The  ghost-feast 472 

K.  Notes  on  the  adoption-feast 482 

L.  On  widows  unreleased  from  death-ceremonies 484 

Some  linguistic  notes  on  the  Indian  texts 493 

List  of  stems 616 

353 


INTEODUCTION. 

The  following  are  the  most  important  pubUshed  sources  of  infor- 
mation regarding  Fox  mortuaiy  customs  and  behefs: 

Baldwin,  C.  C,  ed.  Indian  narrative  of  Judge  Hugh  Welch.  Western  Reserve 
and  Northern  Ohio  Hist.  Soc.,  vol.  ii,  Tract  No.  50,  Cleveland,  1888. 
p.  107. 

Busby,  Allie  B.  Two  summers  among  the  Musquakies.  Vinton,  Iowa,  1886. 
pp.  34-35,  117  et  seq.,  129-130,  185-186,  188-190. 

Forsyth,  Thomas.  An  account  of  the  manners  and  customs  of  the  Sauk  and 
Fox  nations  of  Indians  tradition  [1827].  In  Blair,  E.  H.,  Indian  trilies  of 
the  upper  Mississippi  Valley  and  region  of  the  Great  Lakes,  vol.  ii,  Cleve- 
land, 1912.     pp.  206-208,  212. 

Fulton,  A.  R.     The  red  men  of  Iowa.     Des  Moines,  1882.     pp.  446-447. 

Galland,  Isaac.  The  Indian  tribes  of  the  West.  Annals  of  Iowa,  Davenport, 
1869.     pp.  274,  363,  364,  365. 

[Probably  reprinted  from  his  Chronicles  of  the  North  American  Savages  (1835),  but  I  can  not 
be  positive,  for  the  copy  in  the  Library  of  Congress  is  defective,  though  Pilling  saw  a  perfect  copy 
there.  See  A.  Busby,  Two  summers  among  the  Musquakies,  p.  53  et  seq.,  and  compare  this 
with  Annals  of  Iowa.  1S69,  p.  347  et  seq.] 

Gbegg,  p.     [Note.]     In  Yarrow,  H.  C,  A  further  contribution  to  the  study  of 

the  mortuary  customs  of  the  North  American  Indians.     First  Ann.  Rept. 

Bur.  Amer.  Ethn.,  1881.     pp.  140-141. 
Harrington,  M.  R.     Sacred  bundles  of  the  Sac  and  Fox  Indians.     Anthrop. 

Pubs.  Univ.  Mus.,  Univ.  Pa.,  vol.  iv,  no.  2,  1914.     pp.  258-259. 
Jones,  William.     Mortuary  observances  and  the  adoption  rites  of  the  Algonkiii 

Foxes  of  Iowa.     CongrSs  Inter,  des  Am^r.,  xvi"  sess.,  1906,  vol.  i,  pp.  263- 

277,  Quebec,  1907. 
Fox  texts.     Pubs.  Amer.  Ethn.  Soc,  vol.  i,  1907.     pp.  156  et  seq.,  206 

et  seq.,  336  et  seq.,  382-383. 
Notes  on  the  Fox   Indians.     Journ.   Amer.   Folk-lore,  vol.  xxiv,   1911. 

pp.  217-218,  220-222,  224,  226. 
Episodes  in  the  culture-hero  myth  of  the  Sauks  and  Foxes.     Journ.  Amer. 

Folk-lore,  vol.  xiv,  no.  Iv,  1901.     p.  225  et  seq. 
Marsh,  Cutting.     Letter  of  March  25th,  1835.     Wis.  Hist.  Soc.  Colls.,  vol.  xv, 

1900.     pp.  13.3-134,  149-150. 
[Sec,  too,  M.  II.  Harrington,  op.  cit.) 
Marston,  Major  Morrell.     Letter  to  Reverend  Dr.  Jedidiah  Morse  [1820]. 

In  Blair,  E.  H.,  Indian  tribes  of  the  upper  Mississippi  Valley  and  region 

of  the  Great  Lakes,  vol.  ii,  Cleveland,  1912.     p.  172. 
Michelson,   Truman.     How   Meskwaki   children   should   be  brought   up.     In 

Parsons,  Elsie  Clews,  American  Indian  life.     New  York,  1922.     p.  83. 
[Report  on  Field  Work]  Smithson.  Misc.  Colls.,  vol.  70,  no.  2,  1919.      pp. 

121-122. 
The  autobiograph}-  of  a  Fox  Indian  woman.     Fortieth  Ann.  Rept.  Bur. 

Amer.  Ethn.     p.  291,  passim. 
MooNEY,   Jambs,  and  Thomas,   Cyrus.     [Article]   Fox.     Handbook  of  Amer. 

Inds.,  Bur.  Amer.  Ethn.,  Bull.  30,  pt.  1,  1907.     p.  473. 

355 


356  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  [eth.  A.S.N.  40. 

Owen,  Mart  Alicia.     Folk-lore  of  the  Musquakie  Indians  of  North  America. 

Pubs.  Folk-lore  Soc,  no.  Li,  London,  1904.     p.  77  et  seq. 
Re[o]bok,  Hokace  M.     The  last  of  the  Mus-qua-kies.     Dayton,  Ohio,   1900. 

pp.  44-45,  50-55. 
Reports  of  the  Commissioner  of  Indian  Affairs  (Department  of  the  Interior), 

Washington,  1896,  p.  162;   1898,  p.  166 
Spencer,  J.  W.     Pioneer  life.      1872. 

The  data  contained  in  this  volume  are  intended  to  supplement  and 
confirm  our  previous  knowledge  of  the  subject.  The  general  relia- 
bility of  the  informants  is  shown  by  the  fact  that  other  ethnological 
data  obtained  from  them  have  checked  up  exceedingly  well;  that  the 
data  given  in  the  present  instance  are  quite  like  that  previously  pub- 
lished where  they  are  at  all  comparable;  that  the  Indian  texts  pre- 
sented all  supplement  and  confirm,  rather  than  contradict,  each 
other;  that  the  data  correspond  very  closely  to  that  obtained  from 
other  informants,  though  not  published  here;  that  the  customs  and 
beliefs  correspond  to  what  I  often  witnessed  and  heard  (this  applies 
especially  to  the  speeches  given  at  burials) . 

Tlie  distinguishing  features  of  this  volume  consist  in  the  more 
detailed  information  furnished,  the  taboos  noted,  and  the  speeches. 
Furthermore,  this  information  is  given  almost  entirely  in  Fox  with 
English  translation. 

Text  H  deals  with  the  mortuary  customs  and  beliefs  of  those  who 
belong  to  the  so-called  Religion  Dance  which  was  introduced  among 
Foxes  (Meskwakies)  by  the  Potawatomi  of  Wisconsin.  I  may  here 
briefly  add  a  little  information  to  that  given  in  the  Indian  text.  A 
few  years  ago  at  the  death  of  one  of  Wanatie's  sons,  Joe  Peters,  who 
was  acting  as  a  ceremonial  attendant,  gave  me  tobacco  and  told  me 
to  go  to  Wanatie's.  I  arrived  there  toward  nightfall.  After  food 
was  eaten  by  the  people  assembled  there,  Joe  took  tobacco  and  gave 
it  to  John  Allen,  an  aged  warrior,  with  the  request  that  he  tell  war 
stories.  I  could  not  take  this  down  at  the  time,  but  gathered  the 
drift  of  his  conversation  sufficiently  to  know  that  he  was  talking 
about  the  fight  in  1854  against  the  Arapaho,  Cheyenne,  Kiowa,  and 
Comanche.  At  midnight  we  were  fed  again.  Tliere  were  now  various 
games  till  nearl}^  three,  when  we  were  again  fed;  and  then  there  were 
further  games  till  nearly  six,  when  the  people  dispersed. 

I  may  add  that  when  a  person  is  a  member  of  the  Singing  Around 
Rite  and  dies,  this  society  has  charge  at  the  adoption-feast,  and 
the  adopted  automatically  becomes  a  member  of  the  society.  Mem- 
bers of  the  society  at  this  time  may  invite  outsiders  to  join  in  the 
dancing  or  playing  of  games.  In  this  case  the  one  invited  eats  at 
the  same  time  as  the  members  of  the  society,  i.  e.,  before  the  others. 
I  once  witnessed  the  burial  of  a  member  of  this  society.  Membere 
came  as  the  dead  was  being  brought  to  the  grave.  They  held  a  large 
drum,  beat  it,  sang,  and  partially  danced  until  the  body  was  laid  in 
the  grave. 


MicHELsoN.]  INTRODUCTION.  357 

If  a  death  occurs  the  chiy  a  gens  festival  was  to  be  celebrated,  this 
latter  will  be  suspended  till  a  ceremonial  runner  comes  telling  the 
wishes  of  the  bereaved  ones.  The  festival  will  begin  or  be  postponed 
in  accordance  with  their  wishes. 

Wlien  a  dead  pei-son  has  been  in  the  habit  of  visiting  a  dwelling 
there  is  a  belief  that  the  big  soul  (see  below)  will  come  around  the 
place.  Cedar  leaves  are  burned  to  drive  this  away;  they  are  burned 
especially  in  the  doorway.  Sometimes  an  ash  is  dropped  into  a 
bucket  of  water.     This  also  will  drive  the  big  soul  away. 

It  is  believed  that  the  (little)  soids  of  married  couples  are  always 
together  in  life.  When  either  the  man  or  the  woman  dies,  at  the 
funeral  he  or  she  is  adjured  not  to  look  backward  on  their  journey 
westward  to  where  Aiyapa'ta"'^'  dwells;  for  in  that  case  the  soul  of 
the  departed  would  take  the  soul  of  the  Hving  along,  and  hence  the 
living  would  die.  For  a  recent  discussion  of  the  soul-steahng  concept 
see  R.  Lowie,  Primitive  Religion  (New  York,  N.  Y.,  1924),  page  177 
et  seq. 

If  a  pereon  sees  a  lizard  on  the  road,  either  the  person  or  the  person's 
relatives  will  die. 

In  case  of  childbirth,  it  is  believed  that  if  the  afterbirth  adheres  to 
the  mother,  both  the  mother  and  child  will  die. 

It  should  be  noted  that  there  are  a  number  of  "ghost-feasts" 
which  are  not  treated  at  length  in  this  paper  because  of  the  paucity 
of  information  obtained  concerning  them.  Among  those  extinct  we 
may  note  there  was  one  in  which  old  men  who  were  unmarried 
and  women  who  had  ceased  to  menstruate  were  the  sole  persons  who 
ate.  Another  one  was  when  dancing  occurred  all  night.  There  were 
two  in  which  four  and  two  dishes  were  used,  respectively.  In  the 
latter  case  water  was  poured  also.  The  names  of  the  following  '■ 
are  known,  but  it  is  claimed  that  they  were  extinct  at  more  ancient 
time  than  those  listed  above :  ma  wa  di  lo  we  ni  (meaning  ?) ,  ma  wa 
to  lo  we  ni  (meaning  ?),  A  ne  nai  tti  la  ya  wi  se  nye  we  ni  (Future- 
Ghost  Eating-Rite),  lye  ne  ti  wi  se  nye  we  ni  (Bring-To-Each  Other 
Eating-Rite),  o  wi  tti  sge  ti  wi  tti  le  ko  ge  we  ni  (Reciprocal-Foe 
Ghost-Feast).  A  form  of  a  ghost-feast  in  combination  with  a  gens 
festival  still  is  practiced  to-day.  As  many  as  dance  give  the  ghost- 
feast. 

There  are  a  number  of  adoption-feasts  which  are  no  longer  used. 
One  is  where  the  adopted  danced  four  times.  Another  is  one  in  which 
the  adopted  was  painted  red  and  remained  standing  all  night.  Another 
is  an  adoption-feast  in  combination  with  the  gens-festival  (ki  ke 
no  wi  la  ki  ta  mo  we  ni).  Still  another  is  a  combination  ^\^th  the 
Mide  (me  te  wi  la  ki  ta  mo  we  ni) ;  and  lastly,  one  in  combination 
with  the  Wizard  Rite  (wa  la  no  -wi  la  ki  ta  mo  we  ni)  .^ 

1  Given  in  the  current  syllabary;  the  renditions  so  far  as  given  are  by  myself. 
*  Further  information  on  this  was  received  too  late  to  insert  in  this  volume. 


358  FOX   MORTUARY   CUSTOMS   AND   BELIEFS.  [eth.  axx.  40. 

It  may  be  also  observed  that  practically  every  gens  and  society 
has  a  number  of  wailing  songs  of  its  own,  sung  the  night  after  some 
ones  dies.  These  are  not  given  here,  for  the  reason  that  I  am  ignorant 
of  the  majority  of  them.  I  liave  a  collection  of  these  songs  which  is 
fairly  complete  for  the  Thunder  gens.  They  will  be  pubUshed  at  a 
future  time  in  combination  with  other  data  on  this  gens.  My  other 
collections  of  such  songs  are  not  as  full  as  desirable. 

As  is  hinted  at  below,  the  stick  implanted  near  the  head  of  the 
dead  tells  to  which  gens  the  deceased  belonged.  This  stick  is  painted 
green  if  the  dead  belonged  to  the  Bear  gens,  red  if  he  or  she  belonged 
to  the  War  gens. 

I  append  some  notes  on  Fox  mortuary  customs  and  beliefs  taken 
down  in  English. 

1. 

There  are  two  kinds  of  souls:  one  is  like  a  shadow  in  the  daytime 
and  also  at  night.  When  this  soul  leaves  you,  you  die.  Wlien-  the 
same  soul  inside  leaves,  we  stop  breathing  and  die.  "  Mend'ganaw"-^" " 
is  the  name  of  the  little  one  inside.  "Ke'tci'uno'ganaw"'^'"  is  the 
name  of  the  soul  that  stays  outside.  The  small  soul  is  the  same  as 
life.  Tlie  large  soul  simply  watches  over  the  other.  That  is  why  we 
are  bad.  When  the  outside  soul  gets  too  big,  the  owner  will  commit 
murder  immediately.  When  it  does  not  become  very  large,  the 
owner  leads  a  good  life.  It  seems  Wl'sA'ka''^'  placed  the  outside 
soul  there.  Wlien  a  child  is  still  unborn  the  small  soul  is  already 
within  it.  And  the  large  soul  is  close  to  the  unborn  child.  Only 
the  small  soul  goes  to  the  west  where  lyapa'ta''^'  is.  The  small  soul 
can  be  reborn.  This  may  happen  four  times.  It  will  have  a  new 
large  soul  each  time.  The  large  souls  come  from  Wi'sA'kii'*'.  The 
small  souls  come  from  Ke'tcimanetow""*^'.  "WTien  one  tliat  is  dead 
comes  back  to  life,  the  small  soul  has  reentered  a  body.  After 
death  for  four  days  the  small  soul  will  stay  near  the  dead.  The 
large  soul  also  stays.  After  four  days  the  small  soul  goes  under- 
neath the  ground;  what  is  to  happen  at  its  destination  has  already 
been  done.  A  hole  has  been  bored  in  its  liead  and  charcoal  is  put 
in  it.  This  is  so  the  soul  will  forget  the  people  on  this  earth,  etc. 
The  soul  then  leaves.  Tliere  is  a  soul-river  (tcipaiyi'sipowi),  and  a 
soul-bridge  (tcIpaiyiku'ka'igAni).  The  souls  must  cross  this.  If  the 
soul  is  bad,  it  falls  off.  If  the  soiil  falls  off,  it  stays  there  till  the 
end  of  the  world.  If  the  soul  is  good  it  gets  across  and  arrives  where 
the  souls  are  kept.  Tliere  is  only  one  path.  It  is  fixed  so  that 
flowers  bloom  on  both  sides  of  it,  and  there  are  trees.  If  the  little 
soul  turns  out  to  be  bad  it  will  rest  by  those  trees.  There  are  two 
paths  at  the  soul-bridge:  one  is  red  and  one  gray.  The  red  path  is 
followed  by  men,  the  gray  by  women.  Young  people,  boys  and 
girls  take  their  choice.     At  fu-st  thev  come  to  where  small  children  are 


MICHELSON.]  INTEODUCTIOjST.  359 

kept.  Mter  passing  foiir  hills  they  come  to  where  boys  and  girls  are. 
^yter  four  more  hills  they  come  to  where  divorced  people  are;  after 
four  more  hills  they  come  to  where  older  people  are.  That  is  where 
lyapa'tii''^'  is.  lyapa'ta"*'  has  them  dance  four  days.  After  the 
dances  are  over,  whenever  they  are  thirsty  they  drink  out  of  that  river; 
but  they  never  get  enough.  When  ghost-feasts  are  held  (a'tclpe'ku'- 
'kwawii'^tc'')  they  get  enough.  The  big  soul  stays  where  the  body  is; 
it  seems  as  if  it  guarded  the  body.  That  is  what  frightens  people 
sometimes.  As  long  as  the  bodies  last,  those  large  souls  are  by  them. 
Tlie  reason  the  large  souls  watch  is  so  that  no  one  will  disturb  the 
bodies,  bones,  or  anything.  When  any  one  disturbs  the  bodies,  the 
large  souls  tell  at  the  end  of  the  world.  At  the  end  of  the  world  the 
large  souls  are  asked  if  they  are  going  to  do  the  same  again.  The 
small  souls  are  reminders;  they  will  make  one  think  that  they  have 
existed  previously.  Formerly  if  a  young  couple  were  living  with  the 
man's  people,  if  the  man  died,  the  widow  stayed  four  years  with  them. 


When  everything  is  ready  the  one  to  be  adopted  is  called.  The 
person  handling  the  food  will  take  a  little  piece  of  everything  and  put 
it  in  the  mouth  of  the  one  adopted.  Tlien  he  or  she  is  asked  to  feed 
him  or  herself.  iVf ter  this  is  done  they  change  the  clothes  of  the  one 
adopted.  Then  he  o*-  she  gets  off  the  bench  and  stands  there  facing 
the  east.  A  person  then  speaks  to  him  or  her,  saying  that  he  or  she  is 
called  upon  to  take  the  place  of  the  dead;  he  or  she  will  be  related  to 
the  relatives  of  the  dead  exactly  as  the  dead  was.  They  then  talk 
as  if  to  the  spirit  of  the  dead,  saying  that  he  or  she  is  now  permitted 
to  go  to  the  west  where  Aiyapii'ta'-*^'  is,  and  he  or  she  is  asked  to  do  a 
favor  for  his  or  her  relatives  which  he  or  she  left  on  the  surface  of  the 
earth,  that  he  or  she  should  pray  to  Aiyapa'tii"'*^'  to  bless  his  or  her 
relatives.  Wlien  the  dead  departs  westward,  he  or  she  is  told  not  to 
look  back  at  his  or  her  relatives,  and  only  to  look  forward  tiU  he  or 
she  arrives  where  Aiyapa'ta'^'  is.  Then  the  one  adopted  is  led 
around  four  times  inside  the  wickiup.  Tlie  fourth  time  he  or  she 
goes  out  having  Indian  tobacco  in  his  or  her  hand.  After  going  out 
the  one  adopted  drops  the  tobacco,  invites  persons,  and  goes  where 
the  goods  are  hanging.  Then  a  little  dance  is  held  and  games  are 
played.  In  the  case  of  an  adoption  to  take  the  place  of  a  man 
lacrosse  is  played,  or  in  case  the  adoption-feast  is  held  for  a  woman 
the  Indian  dice  game  is  played.  All  this  time  the  one  adopted  is  not 
supposed  to  look  back  at  all.  After  the  dance  is  over,  calicoes  are 
distributed  among  those  invited.  And  then  these  go  away  from  the 
place.  After  this  is  done  they  claim  that  the  soul  of  the  dead  has 
departed.  Some  time  later  it  is  the  right  thing  for  the  adoj^ted  to 
return  goods,  flour,  and  sugar.     The  people  who  made  the  adoption 


360  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  [eth.  ANN.  40. 

put  food  on  the  fire.  It  is  believed  tliat  if  the  adopted  lool^s  back, 
some  relative  of  those  adopting  will  soon  die.  If  the  adopted  stum- 
bles, the  same  will  happen.  The  rules  for  a  widow  to  observe  are 
nearly  the  same  as  for  widowers.  Yet  after  a  man  is  released,  he  is 
released  entirely.  A  woman  is  not.  She  must  wait  longer  before 
getting  married.  As  soon  as  women  lose  their  husbands  they 
unbraid  their  hair.  For  four  da}'S  they  h'ave  a  feast  for  those  who 
did  the  burying.  The  fourth  day  they  comb  her  hair  and  braid  it. 
And  it  must  remain  so  till  she  is  released.  Till  released  the  widow 
must  not  laugh  nor  wash  her  face.  Nor  dare  she  go  about  and  talk 
much.  She  may  talk  decently  to  some  women.  She  may  not  go  any 
place  where  festivals,  etc.,  are  being  held.  She  must  not  put  on  any 
clothing  she  wishes:  it  must  be  only  the  clothing  which  she  receives 
from  the  relatives  of  her  dead  husband.  If  she  wears  out  her  moc- 
casins, she  dare  not  patch  them.  It  is  proper  for  the  man's  relatives 
to  do  so.  In  the  morning  for  four  days  um'eleased  widows  go  east- 
ward c[uite  a  way,  about  3  o'clock  in  the  morning.  Tliey  do  this  to 
get  out  of  sight  of  their  husbands.  When  walking  they  might  know 
that  some  one  was  walking  behind  them;  it  would  be  the  spirit  of 
their  dead  husband.  If  they  hear  something  they  must  not  look 
back.  Before  releasing  the  widow  the  man's  relatives  come  over  and 
change  her  clothing,  and  comb  her  hair.  Wlien  they  hold  an  adop- 
tion-feast for  the  man,  at  the  same  time,  the  same  parties  will  prepare 
some  goods  for  the  widow.  Wlien  the  person  to  be  adopted  is  called 
the  widow  is  called  at  the  same  time.  As  they  feed  the  one  to  be 
adopted  the  widow  is  also  fed.  It  is  the  belief  that  the  widow  and 
her  husband  are  eating  together  for  the  last  time.  Tlie  face  of  the 
widow  is  washed  for  the  first  time  since  the  death  of  her  husband,  and 
her  hair  is  combed.  The  widow  will  be  on  the  bench  opposite  the 
man  who  is  to  be  adopted.  After  this  is  done,  both  will  be  clad  in 
finery.  The  widow  goes  out  through  the  west  door.  Widows  are 
then  told  that  from  that  time  onward  they  can  dress  better  if  they  can 
afford  it.  When  the  widows  go  home  they  change  their  clothes  and 
put  on  their  old  clothing  to  show  their  sorrow  at  the  loss  of  their 
husbands.  Formerly  widows  waited  four  years  before  remarrying; 
to-day  they  do  not.  If  a  widow  dreams  of  her  husband,  especially 
if  she  dreams  she  is  sleeping  with  him,  she  will  die.  As  soon  as  a 
woman's  husband  dies  she  is  told  to  try  to  forget  him. 

I  also  subjoin  translations  (by  myself)  of  thi'ee  Fox  texts  appur- 
tenant to  Fox  mortuary  customs  and  beliefs,  the  first  two  written  in 
the  current  syllabary  by  Alfred  Kiyana  and  the  last  by  Harry 
Lincoln.  The  Indian  texts  themselves  were  received  too  late  to 
incorporate  in  the  present  volume. 


MiciiELsdN.]  INTRODUCTION.  361 

WHAT  TIIEY  DO  AVHEN  AN  ADOPTION-FEAST  IS  HELD,  WHEN  THE  PEOPLE 
RELEASE    EACH    OTHER. 

Tliosc  giving  the  adoption-feast  have  much  food;  not  a  little,  much. 
Tliey  are  playing  with  each  other  for  the  last  time.  Tliey  are  stopping 
to  play  with  their  relatives  for  the  last  time.  They  play  only  the 
kinds  of  games  (their  relatives)  enjoyed  (playing)  while  alive.  Those 
invited  dance  heartily.  And  those  related  to  (the  dead)  are  they 
who  dance  heartily  where  those  whom  they  have  adopted  are  dancing. 
They  dance  where  (the  adopted)  are  dancing.  They  are  dancing 
with  (the  dead)  for  the  last  time. 

(Tliis)  is  how  it  is  arranged  inside  when  an  adoption-feast  is  held.' 
And  this  is  how  the  adopted  sit.  Tliat  is  how  they  sit.  And  that 
is  how  they  walk.  Tliere  are  very  many  people  there  when  that 
happens.  A  long  time  ago,  to  be  sure,  it  is  said,  only  those  who 
were  invited  were  those  there,  not  simply  any  one.  And  to-day 
there  are  very  many  there,  simply  anybody;  and  there  is  much  food. 
Also  it  is  said  that  (formerly)  it  was  not  so:  there  was  but  a  little 
food,  not  a  large  amount.  Surely  there  must  be  a  large  amount 
to-day.  Wlien  anyone  cooks  a  little  he  is  blamed.  That  is  an  evil 
thing  we  have  done  once. 

Ball  players  play  ball  there.  Tliose  who  first  hurl  this  ball,  hurl 
it  toward  the  west.  "WTien  the  Ki'ckos  first  touch  they  hurl  it  in 
that  direction.  And  when  the  To'kans  touch  it  first  they  hurl  it  in 
that  direction.  Tlie  ball  playei's  (always)  use  lacrosse  sticks:  that  is 
what  they  call  them.  When  the  To'kans  win,  they  are  supposed  to 
eat.  To'kan-bowls:  that  is  what  they  are  called.  And  when  the 
Ki'ckos  win,  they  are  called  Ki'cko-bowls.  (Tliose  holding  the 
adoption-feast)  desire  that  all  the  people  dine  sumptuously.  Tliat  is 
how  the  people  hold  adoption-feasts.  No  one  is  supposed  not  to  eat. 
Every  one  of  those  there,  as  many  as  went  to  plaj  with  the  one  for 
whom  the  adoption-feast  is  held,  are  expected  to  eat.  Tliey  desire 
that  no  one  go  away  from  there  hungry:  they  desire  that  all  of  the 
people  eat,  even  children,  no  matter  what  they  eat.  No  person  is 
thus  thought  of,  "Do  not  eat."  That,  it  is  said,  is  what  those  giving 
the  adoption-feast  and  those  attired  in  finery  think  of  the  entire 
crowd. 

It  is  not  lawful  for  (the  adopted)  to  look  inside:  they  must  look 
straight  ahead.  It  is  said  that  it  was  against  their  religion  for  those 
adopted  to  look  baclavard.     That,  it  is  said,  is  what  they  did. 

Then  they  begin  to  give  calicoes  to  those  whom  they  invited,  the 
entire  group  whom  they  invited:  there  is  no  one  to  whom  they  do 
not  make  presents.     Surely  they  make  presents  to  the  entire  group 

2  Refers  to  a  diagram  not  reproduced  here. 
3599°— 25t 24 


362  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  [eth.  akn.  40. 

whom  tliey  invited.  The  calicoes  are  counted,  niey  go  about 
holding  in  their  hands  exactly  as  many  inviting-sticks  as  there  are 
calicoes  hanging  on  (the  poles).  Tlie  adopted  invite  those  invited; 
any  one  they  first  meet  are  the  ones  they  invite.  It  certainly  is  not 
merely  any  one:  it  is  only  those  they  meet  first.  Tliey  precisely 
are  those  they  invite.  They  continue  to  invite  them  as  they  meet 
them  in  turn. 

Old  men  are  those  who  speak  to  those  arrayed  in  finery  (i.  e.,  those 
adopted) .  These  (latter)  do  not  start  to  walk  on  at  simply  any  time : 
whenever  they  are  arrayed  in  finery,  (the  speakers)  stop  to  thoroughly 
instruct  them  for  a  long  time  as  to  what  they  shall  think  about,  and 
how  they  are  to  regard  those  to  whom  they  are  going  to  be  related. 
It  seems  as  if  (the  adopted)  is  selected  to  be  made  a  relative  from 
among  those  to  whom  they  desire  to  be  related.  That  is  how  they 
adopt  each  other:  as  they  were  related  to  the  dead,  they  will  be 
related  to  each  other  in  precisely  the  same  way.  That  is  how  they 
adopt  each  other.  And  from  that  time  onward  the  one  adopted  is 
well  treated.  The  one  adopted  is  regarded  exactly  as  the  dead  was 
regarded.  And  later  on  he  (or  she)  begins  to  buy  flour,  and  coffee, 
and  sugar — any  kind  of  food.  It  shall  not  be  a  little  but  much  of  it, 
bounteous  so  that  the  amount  of  coffee  bought  and  brought  to  where 
(the  adopters)  live  will  last  for  one  year.^  Moreover,  the  sugar  (shall) 
be  plentiful  and  abundant.  And  whenever  there  is  much  of  it  they 
fetch  it  and  take  it  to  where  the  one  by  whom  they  were  adopted 
(literally,  clad  in  finery)  lives,  and  there  they  give  it  away.  All  then 
begin  to  frequently  visit  those  by  whom  they  were  adopted.  Tliat 
is  what  they  do.  Tliey  are  fond  as  possible  of  each  other.  And 
they  begin  to  constantly  array  (the  one  adopted)  in  finery  and  fre- 
quently give  him  finery.  Then  they  are  always  closely  related  to 
each  other. 

i\jid  the  one  who  speaks  at  length  to  the  one  who  has  been  clad  in 
finery  (the  one  spoken  to)  has  been  seated  there,  inside,  early  in  the 
morning.  And  the  one  who  is  going  to  make  them  dance  has  already 
been  seated  there  a  long  time.  And  one  person  attends  to  cooking 
the  food:  one  man,  one  woman.  So  there  are  two  who  attend  to  the 
cooking.  The  man  fetches  the  water:  the  woman  merely  continues 
to  look  at  the  food  being  cooked.  'When  (the  cooking)  is  done,  the 
man  says,  "That  is  all,"  and  takes  it  off  the  fire.  Then  the  man  goes 
about  with  much  smoking  tobacco  and  much  chewing  tobacco.  Any 
one  that  is  in  the  habit  of  chewing  tobacco,  he  gives  a  chew,  and  any 
one  in  the  habit  of  smoking  he  gives  a  smoke.  It  is  lawful  for  any 
one  to  ask  for  tobacco  and  for  any  one  who  drinks  to  ask  for  water. 
He  himself  dips  out  water  for  him.  The  one  who  does  that  always 
stands  about.     If,  however,  any  one  has  been  hired  it  is  not  lawful 

*  Free  rendition. 


MICHELSON.]  INTRODUCTION.  363 

for  any  one  to  say,  "I  shall  not  do  so.'-'  Every  one  always  says, 
"All  right."  That  is  what  he  was  told  a  long  time,  and  it  is  so  even 
to-day:  it  has  not  been  changed.  Even  to-day  they  still  do  what 
the  people  did  a  long  time  ago.     The  Meskwakies  still  do  so. 

And  a  woman  is  made  to  stop  and  play  with  (the  dead)  before  (she 
leaves).  When  they  play  the  double-ball  game,  only  women  play  it, 
not  men.  Only  women  play  this.  The  one  adopted  throws  the 
double  balls  in  the  air.  And  when  a  Ki'cko  woman  begins  to  throw 
them  she  first  throws  them  toward  the  west.  And  when  an  O'ckA'c 
[To'kan]  woman  touches  them  first  she  throws  them  toward  the  west. 
Fom*  times  they  hrow  them  in  (the  goal) .  Then  they  win..  When  the 
Ki'ck5  women  throw  them  in  (the  goal)  four  times  first  then  they  win. 
And  when  the  O'ckA'c  women  throw  them  in  (the  goal)  first  four 
times,  then  they  win.  Wlien  the  women  stand  thus,  the  women  are 
told:  "Do  not  fight  each  other.  You  must  merely  play  together. 
Do  not  become  angry  at  each  other.  You  must  play  with  each  other 
quietly.  Let  no  one  be  angry  if  she  is  accidentally  hit.  You  must 
play  quietly  with  each  other,"  those  who  are  made  to  play  with  the 
future  ghosts  are  told.  Sure  enough,  no  one  gets  angry.  They  play 
quietly  (fairly)  with  each  other.  The  peoi)le  begin  to  think  that  they 
are  really  playing  with  (the  dead)  for  the  last  time.  That  is  how  it  is. 
Tliey  are  stopping  to  play  happily  with  the  dead  for  the  last  time. 
Those  related  to  (the  dead)  think  their  relatives  arc  truly  there.  Some 
cry  at  the  time.  Nothing  affects  some  who  feel  happy.  It  is  a  sign 
that  they  have  done  nothing  mean.  And  those  who  have  acted  badly 
toward  (the  dead)  cry  whenever  their  relative  is  released  by  an 
adoption-feast.  And  when  good-hearted  people  live  properly,  when 
they  hold  an  adoption-feast,  it  is  a  perfectly  splendid  day.  And 
when  bad  people  do  this,  it  is  a  bad  day.  Sometimes  it  rains.  It  is  a 
bad  day  in  some  way.  It  is  not  a  good  day,  it  is  boimd  to  be  a  bad 
day  in  some  way.  Even  when  it  is  a  good  day  it  changes  to  be  a 
bad  day.  And  whenever  good-hearted  people  hold  an  adoption- 
feast  when  it  is  a  bad  day,  even  when  it  is  raining  hard,  or  when  it  is 
a  bad  day  in  any  way,  it  becomes  a  perfectly  splendid  day  and  full 
of  sunshine,  when  they  do  that,  hold  an  adoption-feast. 

Now  why  they  employ  a  person  accustomed  to  speaking  is  because 
they  desire  to  be  instructed  regarding  what  they  are  to  think  of  each 
other,  and  how  they  should  think  of  the  one  for  whom  they  are  hold- 
ing the  adoption-feast.  They  are  not  thoroughly  instructed  for  a 
short  time;  they  are  told  for  a  long  time  the  thought  which  they 
should  think  of  the  (dead),  and  they  are  told  never  to  speak  angrily 
of  (the  dead). 

And  those  who  are  arrayed  in  finery  are  instructed  while  they  are 
being  properly  clothed.  Tliey  are  told  how  they  will  be  related  to 
the  ones  who  will  be  their  relatives,   the  relatives  of   (the  dead). 


364  FOX    MORTUABY    CUSTOMS    AND   BELIEFS.  [eth.  ANN.  40. 

"This  is  how  you  will  be  related  to  them,"  they  are  told  while  they 
are  being  properly  clad  there,  when  they  are  made  to  wear  fine 
apparel.  They  must  not  attire  themselves  in  finery  there.  There 
are  (people)  there  by  whom  they  are  clad  in  finery  and  properly 
attired,  (persons)  employed  (for  that  purpose).  And  the  (persons) 
who  clothe  (the  adopted)  properly  are  given  a  very  little  finery,  not 
abundant.     Because  they  have  been  hired  is  why  they  are  given  it. 

And  when  the  (adopted)  have  been  clothed,  they  make  firm  their 
foothold  and  a  pause  is  made  to  address  them  earnestly.  Tliey  stop 
to  talk  to  them  earnestly  for  a  long  time.  It  is  as  if  the  ghost  were 
spoken  to  earnestly  there  when  they  are  addressed  earnestly.  The 
ghost  is  spoken  to  earnestly  there  for  a  long  time.  When  they  have 
been  spoken  to,  they  walk  in  a  circle  fom*  times.  As  soon  as  they 
have  walked  in  a  circle  four  times,  they  start  to  walk  out.  From 
there  they  go  about  inviting  anyone  they  see.  As  soon  as  they  have 
walked  about  they  go  and  stand  fixedly  where  the  calicoes  hang. 
Then  food  is  carried  out.  They  begin  to  "set  the  table."  Tlien 
those  invited  sit  do\vn  comfortably  and  then  immediately  some  one 
says  "Eat."  He  summons  any  one,  not  only  those  he  wishes. 
Every  one,  the  whole  crowd  of  people,  is  summoned  to  eat.  As  soon 
as  they  have  eaten  they  begin  to  play  all  sorts  of  games  with  each 
other.  As  soon  as  they  finish  playing  with  each  other,  they  go  home. 
That  is  all. 

THE    GHOST    FEAST. 

A  person,  it  is  said,  is  extremely  sorry  when  his  (or  her)  relative 
dies.  It  seems  then  that  he  (or  she)  began  to  fast  earnestly  when 
he  (or  she)  wailed  over  his  (her)  relative.  He  (or  she)  always  blackens 
his  (or  her)  face  with  charcoal  before  the  sun  rises.  Wlien  he  (or 
she)  has  painted  his  (or  her)  self,  when  he  (or  she)  has  blackened  his 
(or  her)  face  with  charcoal,  he  (or  she)  departs.  He  (or  she)  stops 
to  throw  Indian  tobacco  on  the  fire  before  departing.  "Now,  my 
grandfather,  as  I  am  wretched,  I  must  go  -wailing  over  the  one  to 
whom  I  am  related  so  that  I  may  go  about  weeping  from  here,"  is 
what  he  (or  she)  says  to  the  Spirit  of  Fire.  The  one  wailing  over  (the 
dead)  forthwith  departs.  That  is  always  what  (the  person)  does. 
Before  the  sun  rises,  he  (or  she)  has  already  departed.  He  (or  she) 
goes  about  in  the  forest  weeping. 

It  seems  as  if  he  made  our  nejjhews  '  sorrowful  at  the  time  when  he 
(or  she)  was  informed  what  happened  to  them  when  they  were  hated 
by  the  manitous.  At  first  there  was  (but)  one  manitou  by  whom 
they  were  hated.  Soon  there  were  two.  They  (Wi'sA'ka'*')  and  his 
younger  brother  were  living  in  perfect  health  (but)  both  treated  their 
fellow  manitous  harshly.     Finally  some  of  the  manitous  not  living 

sThat  is,  Wi'sA'kii'A'  and  Aiyapa'ta'*'. 


MICHELSON.]  INTRODUCTIOX.  365 

in  peace  and  comfort  thought  they  could  not  live  happily.  Then 
soon  there  were  three  who  hated  (the  brothers).  Now  it  seems  after 
there  were  four  of  those  manitous  right  away  there  were  many  by 
whom  they  were  hated:  such  is  the  report  concerning  our  nephews." 
Then  their  fellow  manitous  began  to  take  council:  four  times  they 
took  council  concerning  (our  nephews).  Their  grandmother  was 
summoned. 

Tlie  old  woman  was  simimoned.  When  she  arrived  there,  there 
was  a  long  lodge  where  the  councillors  were  debating  with  loud  voices. 
It  is  a  fact  that  when  she  entered  there  were  only  men  there.  In  the 
center  there  was  a  carpet.  "Here,"  she  was  told  by  the  ceremonial 
attendant.  But  she  said  "Here,"  and  the  old  woman  tlirew  herself 
down  heavily  at  the  threshold.  Then  they  began  to  speak  saying 
that  her  larger  grandson  was  hated.  They  spoke  in  one  strain. 
^Ylicn  she  had  listened  to  what  all  said,  then,  it  is  said,  the  old  woman 
started  to  rise  to  her  feet.  "It  is  not  possible  for  you  to  overpower 
my  grandchild.  I  think  my  grandchild  has  already  all  his  plans," 
she  said.  "However  the  Ceremonial  Rimner  is  the  one  whom  you 
might  contrive  to  overpower  if  you  were  to  kill  either  of  them,"  she 
said.  "Even  now  my  grandchild  would  not  fail  to  know  what  you 
say  to  me,"  she  said  to  them  and  went  out. 

Tlien  at  the  time  they  heard  no  more  of  it:  such  is  the  report  con- 
cerning our  nephews.  Then  one  man  went  around  crying  out,  "Now 
those  of  us  who  are  brothers  shall  go  in  groups  in  opposite  directions," 
he  said.  "I  am  bragging  for  those  of  us  who  are  Ki'ckos  and  those 
of  us  who  are  0'ckii.'ces,"  said  the  crier.  And  those  who  went  along 
went  with  others  in  opposite  directions.  As  they  went  with  the 
groups  they  went  in  opposite  directions,  WrsA'ka'"^'  going  to  the 
north  and  his  younger  brother  to  the  south.  WfsA'ka'*'  continued 
to  lose  more  and  more  of  those  whom  he  accompanied.  Finally  they 
were  a  few,  a  very  few.  Finally  they  made  all  sorts  of  excuses. 
"Why  I  must  stop  to  tie  my  moccasin-string  carefully,"  they  said, 
or  "  I  must  stop  to  tie  my  legging-strap  carefully,"  they  said.  Finally 
there  were  three  running.  Wi'sA'ka''*^'  was  rimning  in  between.  "I 
shall  not  lose  sight  of  these,"  he  thought.  As  he  winked  his  eye 
once  he  lost  one.  Then  there  were  but  two.  "Oh  I  shall  not  lose 
this  fellow,"  he  thought.  They  were  going  at  full  speed.  Now  he 
lost  him  as  he  winked.  He  stood  aroimd  now  here  now  there. 
Soon  he  discovered  his  younger  brother  by  the  sound  of  his  voice. 
Blindly  he  started  to  run  toward  where  he  heard  hmi.  The  fom-th 
time  he  started  to  rim,  lo,  he  heard  the  cries  of  his  younger  brother 
fainter  and  fainter.  "Why,  Wi'sA'ka''^',  my  elder  brother,  now  they 
are  killing  me,"  he  said,  "'Where,  pray,  are  you?  These  fellow 
manitous  are  killing  me,"  he  said.     Then  (Wi'sA'ka'^')  ceased  hear- 

«That  is,  Wi'SA'kii'A'  and  Aiyapa'ta'*'. 


366  FOX   MORTUARY    CUSTOMS   AND   BELIEFS.  [eth.  ANN.  40. 

ing  him.  Tlien  he  ran  that  way:  such  is  tho  report  concerning  our 
nephew.  He  leaped  from  crest  to  crest  of  the  great  mountains:  such 
is  the  report  concerning  (our  nephew).  Wlien  he  arrived  there  on 
tlie  run  the  grass  was  twisted  where  his  younger  brother  had  strug- 
gled. He  felt  like  as  if  to  cry.  This  whole  earth  shook  and  quaked. 
"Oh,  go  down  in  the  earth,"  the  manitous  said  to  each  other:  such 
is  the  report  concerning  them.  Then  WrsA'ka'"^'  started  to  turn 
and  stand.  He  felt  like  crying.  Then  nearly  all  the  manitous 
nearly  fell  out  (of  their  holes).  "Do  your  best,  for  it  is  your  fault 
as  you  challenged  Wl'sA'kii''^';  you  must  get  very  far  down  in  the 
earth,"  they  said  to  each  other:  such  is  the  report  on  the  manitous. 
Surely  there  was  fear:  such  is  the  report  concerning  them.  Some 
were  very  much  afraid. 

Then  Wi'sA'ka"'^"  departed  for  where  (his  people)  lived.  When  he 
arrived  where  they  lived  there  were  merely  deserted  lodges.  "Why, 
grandmother,  where  are  all  the  people  who  were  here  T'  he  said  to  her. 
''What  is  it,  my  grandchild,"  he  M^as  told.  "Why  they  who  were 
here  were  not  people,"  (she  said  to  him).  "Where  are  they  all,  I 
said,"  he  said  to  his  little  grandmother.  "Oh,  did  you  think  they 
were  people?  They  were  manitous,  my  grandchild."  "Oh,  yes, 
they  must  be  manitous.  I  thought  they  were  mortals,  grand- 
mother," he  said  to  his  little  grandmother.  "No,  my  grandchild, 
they  are  truly  manitous,"  he  was  told  by  his  little  grandmother. 

Then  it  is  said,  Wi'sA'ka"'^"  lay  down.  Pie  lay  down  doubled  up 
where  he  was.  At  night  he  heard  some  one  far  off.  The  second 
night  he  heard  him  about  fairly  near.  "Why,  I  wonder  what  it  is," 
he  thought.  The  third  time  he  heard  him  very  near  by.  "Why,  my 
younger  brother  has  been  slain,"  he  thought,  "some  one  has  probably 
come  to  play  a  joke  on  me,"  he  thought.  "Assuredly  my  younger 
brother  has  been  slain,"  he  thought.  The  fourth  night  he  thought 
(some  one)  was  coming.  He  thought  he  was  surely  close  to  the  door. 
' '  Now,  my  elder  brother,  open(  this)  for  me,"  he  was  told.  He  merely 
changed  (the  position)  where  he  lay.  And  he  turned  over  to  the  other 
side.  "Come,  our  fellow  manitous  have  released  me,"  he  was  told. 
Oh,  so  be  it,  eventually  our  nephew  turned  where  he  lay:  such  is  the 
report  concerning  our  nephew,  so  be  it.  The  fourth  time  he  was 
spoken  to,  his  little  brother  had  his  finger-nails  showing.  "Come, 
my  elder  brother,  what,  pi'ay,  is  the  reason  that  you  do  not  open  (the 
door)  for  me?"  he  was  told  at  the  time.  "My  little  brother,  I  must 
not  open  (the  door)  for  you,"  he  said  to  him.  "Why,  in  this  way  you 
have  made  our  aunts  and  uncles  wretched,"  he  was  told.  "Now,  my 
little  brother,  I  did  not  stop  to  think  that  our  aunts  and  imcles  would 
come  to  life  again,"  he  was  told.  "Now  by  chance  I  have  wailed 
much  over  you,  by  chance  the  manitous  have  heard  me.  I  simpl}^ 
did  not  think  of  anything;  that  is  why  I  was  not  clever,"  he  said  to 


MicHELSON.]  INTRODUCTION.  367 

his  little  brother.  "Now,  my  little  brother,  I  must  not  open  (the 
door)  for  you,"  he  said  to  him.  "Where  this  manitou  who  goes  by 
shining  when  there  is  daylight  (i.  e.,  the  sun)  continues  to  go  out  of 
sight,  there  you  will  go  and  kindle  a  fire  for  our  aimts  and  our  uncles," 
he  said  to  him. 

Then  (Wl'sA'ka'^')  started  to  rise  to  his  feet,  took  do-wn  their  rattle, 
picked  up  their  drum,  slid  their  flute  out  of  a  bundle,  and  then 
(picked  up)  their  burning  fire  stick.  "That,  my  little  brother,  is 
what  I  fetched  you,"  he  said  to  him.  "Now,  my  little  brother, 
should  3'ou  think,  'I  shall  lose  sight  of  much  of  our  food,'  (you  are 
mistaken :)  your  food  will,  so  be  it,  be  far  nicer.  Our  axmts  and  our 
miclcs  will  continue  to  bring  you  much  of  it.  Should  jon  think, 
'I  shall  lose  smoking  tobacco,'  my  little  brother,  verily  our  aunts  and 
our  uncles  will  always  bring  it  to  you.  Should  you  think,  'Oh  what  a 
lot  of  goods  I  have  left,'  my  little  brother,  as  long  as  the  earth  con- 
tinues to  be  green,  our  aunts  and  our  uncles  will  continue  to  bring 
more  to  you,"  he  said  to  him.  "And,  my  little  brother,  you  will  have 
more  power  than  those  called  manitous :  they  will  not  have  as  much 
power  as  you.^  You  alone  will  have  fivefold  power,"*  he  said  to 
his  younger  brother.  "But,  my  younger  brother,  you  must  have 
pity  on  those  I  shall  live  with  in  the  future.  Surely,  my  younger 
brother,  my  people  are  going  to  be  wretched.  Verily,  you  must  bless 
them  for  my  sake,  so  that  they  shall  ask  back  from  each  other  that 
with  which  each  shall  cover  each  other  (i.  e.,  blankets).  Exactly 
what  you  think  of  my  (people)  they  will  do,  in  whatever  way  you 
think  of  them  and  in  whatever  way  you  bless  them.  Surely  my 
fellow-people  and  I  shall  live  wretchedly,"  he  said  to  him,  "my 
younger  brother,  when  you  start  to  leave  me  this  day,  you  will  walk 
away  quietly.  Do  not  think  of  looking  back  at  me  just  for  fun. 
You  must,  my  younger  brother,  merely  think  of  what  is  good,  and 
do  not  think  of  being  down-hearted.  You  must  think  quietly  so  you 
may  have  a  good  step  in  your  walk  ( ?) .  You  must  look  only  straight 
ahead.  Do  not  think  of  looking  sideways  anywhere.  Nor  must 
you  think  uselessly  of  this  our  habitation.  Do  not  think  of  your 
former  possessions.  You  must  quietly  walk  away  to-day.  You 
must  believe  what  I  say  to  you.  You  must  remember  what  I  say 
to  you.  Do  not,  my  younger  brother,  fail  to  recollect  what  I  tell  you 
here  this  day.  Ai\d,  so  be  it,  my  younger  brother,  whenever  our 
aunts  eventually  remember  each  other  they  will  always  ask  each 
other  fervently  for  food  and  for  that  with  which  they  cover  each 
other  (i.  e.,  blankets),  or  anything,  even  life.  You  must  bless  them 
for  my  sake  in  whatever  way  you  think  of  them  for  my  sake.  Those 
with  whom  I  live  shall  be  wretched  indeed,  my  little  brother,"  he  said 
to  him. 

'  Free  rendition,  but  the  sense  of  the  passage. 
8  That  is,  iive  times  that  of  the  other  manitous. 


368  rOX   MORTUARY   CUSTOMS   AND   BELIEFS.  [eth.  ann.40. 

Aiid,  SO  be  it,  any  one  °  who  thinks  of  it  is  told  (by  the  other 
people),  "Do  not  think  you  have  separated  entirely  from  the  relative 
of  whom  you  have  lost  sight."  And  that  verily  is  why  one  does 
not  thmk  of  his  own  mouth.'"  And  it  is  why  one  places  (food)  at 
the  edge  of  the  fire  for  one's  relatives.  Even  at  the  present  time  the 
darkness  comes  and  stands."  And,  so  be  it,  they  also  place  water 
with  (the  food)  as  (the  dead)  desire  it. 

Oh,  how,  so  be  it,  wiU  be  it  that  Aiyapa'ta''*"  will  not  be  made 
mindful  when  he  first  puffs  the  tobacco?  He  will  be  made  mindful 
by  what  he  was  told  by  his  elder  brother.  He  will  think,  "Well,  I 
had  an  elder  brother;  he  told  me,  'you  must  bless  them  for  my 
sake.'"  And  as  soon  as  he  is  brought  this  food  yonder  by  his  aunts 
and  his  uncles,  he  will  forthwith  be  made  mindful  in  this  way.  And, 
so  be  it,  when  this  darkness  comes  to  be  midnight,  then  (the  ghosts) 
will  make  a  fog  smoking  this  tobacco  on  their  way.'^  This  is  said 
of  those  named  (i.  e.,  the  ghosts),  "They  are  making  a  fog  smoking." 
And  so  they  (the  ghosts)  shall  stand  in  single  file.  The  one  named 
first  shall  stand  ahead.  (A  relative)  will  speak  to  him  first.  And 
(the  ghosts)  are  spoken  to  as  they  are  named.  (On  returning  to  Aiya- 
pa'ta''^')  they  must  stand  in  the  order  (they  stood  at  the  ghost-feast), 
and  they  must  tell  what  they  were  told  by  the  one  who  remembered 
them.  They  must  tell  it  exactly  to  Aiyapa'ta'*".  "Oh  this  really 
is  what  they  told  us  who  remembered  us  and  whom  we  left  in  wretch- 
edness on  the  face  of  the  earth,"  they  will  say  to  him.  "They  asked  us 
to  think  of  something  good  for  them,  and  that  they  might  live  long 
with  their  fellow  mortals.  That  is  what  they  asked  of  us.  And  that 
they  reach  an  old  age  (is  what  they  asked  of)  their  respective  rela- 
tives. Oh,  they  also  asked  us  to  return  to  them  this  with  which 
we  are  clad.  Oh,  they  also  asked  us  that  whenever  they  were  spoken 
to  evilly  from  across  the  earth  (?)  (that  this  might  not  happen). 
That  we  kindly  remove  disease  from  them,  they  likewise  asked  us. 
Those  who  remembered  us  asked  of  us  every  thing  that  is  good,"  so 
be  it,  they  will  say  to  Aiyapa'ta'"^'. 

Oh,  they  really  will  live  in  person  with  the  manitou  there.  They 
will  surely  have  a  nice  life  there.  "Those  who  remembered  us  with 
this  food  ask  us  that  we  bless  them  that  way."  Tliat  is  what  (the 
ghosts)  will  say  to  lyapa'ta"^"  (a  variant  of  Aiyapa'ta"^')  with  whom 
they  live. 

Now  (the  ghosts)  make  the  (food)  increase:  such  is  the  report 
regarding  them.  "Now  they  said  to  us  that  they  would  increase 
this  food." 

•  Literally,  this  one. 

i»  That  is,  one  does  not  think  so  much  of  feeding  one's  self  as  feeding  the  ghost  by  having  a  ghost-feast. 

11  That  is,  when  it  is  dark  the  dead  relatives  take  the  food. 

1!  Free  rendition,  hut  the  exact  sense. 

13  Spoken  by  the  ghost  named. 


MiCHELSON.]  INTRODUCTION.  369 

"They  must  coax  them  that  way.  And  now  as  many  of  us  as  are 
invited  will  sleep  pleasantly,  live  in  health,  and,  so  be  it,  we  shall 
each  and  every  one  of  us  continue  to  see  the  manitou's  earth  as  he 
continues  to  change  its  seasons,  all  of  you  to  whom  I  am  related. 
ThatisaU."'* 

SOME    FOX    MORTUARY    CUSTOMS  '^ 

Well,  soon  a  baby  died.  And  a  (pcreon)  M'ent  about  telling  the 
news.  The  Indians  were  told.  And  at  the  same  time  (the  pei-son) 
went  about  telling  those  who  were  to  sing  and  those  who  were  to 
come  and  smoke.  He  went  about  and  also  summoned  those  who  were 
to  come  and  smoke  that  veiy  night.  And  the  next  day  he  went  about 
asking  those  who  were  to  dig  the  grave  to  come  with  him.  So  I 
also  was  asked  to  accompanj^  him.  It  was  impossible  for  me  to  be 
un^\■illing.  Of  course  it  is  a  rule  that  one  must  be  %\'illing  when  one  is 
asked  to  go  vnth.  one.  This  is  how  they  liire  each  other.  It  seems 
as  if  Indians  will  continue  to  be  busied  in  exactly  the  same  way. 
And  they  go  and  give  assistance. 

When  children  are  laid  to  rest  there  are  not  very  many  (needed). 
There  are  four  (men)  some  place,  it  is  said.  And  when  a  grown  person 
dies,  eight  is  the  number,  it  is  said.  When  any  grown  person  dies 
there  are  many  indeed,  it  is  said.  That  is  what  is  done.  So  I  departed 
as  soon  as  I  was  asked  to  come  along.  When  I  came  where  this 
(child)  who  had  lost  its  life  was,  I  entered.  Lo,  this  (child)  who  had 
lost  its  life  was  there.  And  I  began  to  measure  how  large  he  was  and 
to  measure  what  the  size  of  (the  dead  body)  was. 

And  there  were  dry  goods  for  (the  dead)  to  wear  at  the  time  of 
being  laid  to  rest.     That  is  how  it  is. 

Now,  as  soon  as  I  had  measured  (the  dead)  I  went  to  see  whether 
there  were  boards  enough.  As  soon  as  I  had  looked  at  them  I  went 
to  tell  how  many  there  were  and  how  long  they  were  ( ?) ,  and  (I  went 
to  tell)  every  little  thing  which  I  desired,  those  things,  for  instance, 
which  would  be  used,  both  nails  and  a  saw  which  would  be  used  in 
making  this  casket.  . 

So  we  again  departed  yonder  to  the  graveyard.  When  we  came 
yonder  we  again  sought  a  relative  (of  the  dead) .  And  as  soon  as  we 
found  one  on  the  north  side  then  we  dug  the  grave.    That  is  how  it  is. 

As  soon  as  we  had  dug  the  grave  then  we  also  began  to  make  this 
casket.  Moreover,  we  also  made  the  covering  (of  the  grave).  This 
is  how  deep  the  grave  was,  four  and  a  half  feet;  such  is  the  number  of 
feet  (deep)  the  grave  was.     That  is  how  it  was. 

And  as  soon  as  we  had  finished  digging  the  grave  we  also  tried 
placing  the  casket  (inside  the  grave)  to  (see  if)  it  fitted  well.    As  soon 

I*  Spoken  by  the  speaker  at  the  ghost-feast. 

1^  The  first  part  describes  some  events  which  actually  took  place.    The  second  part  is  a  series  of  obser- 
vations. 


370  FOX   MOKTUARY   CUSTOMS   AND   BELIEFS.  [f.th.  ANN.  40. 

as  it  fitted  well  tlien  indeed  we  were  tlirough  our  work.  So  we 
informed  this  head-man.  He  himself  simply  remained  seated.  We 
simply  kept  on  telling  him  we  were  getting  along  unth  our  work.  That 
is  how  it  was  with  respect  to  this  head-man.  He  was  simply  told 
when  the  work  was  done.  And  as  soon  as  we  were  finished  with  our 
work  we  informed  him.  Then,  indeed,  he  departed  and  went  to  give 
the  information.  And  when  he  came  yonder  he  told  (them),  "Well, 
now  they  have  finished  with  their  work,"  said  he. 

And  they  again  began  to  dress  properly  the  one  who  had  lost  his 
life.  At  that  time  they  began  to  bathe  him.  As  soon  as  he  was 
bathed,  he  was  properly  clothed.  First  he  was  combed.  That  is 
what  they  did  first.  As  soon  as  his  hair  was  combed  then  they  began 
putting  a  necklace  on  him.  As  soon  as  a  necklace  was  put  on  him 
a  shirt  was  put  on  him,  and  then  his  leggings.  As  soon  as  a  shirt 
was  put  on  him,  then  moccasins  (were  put  on  him).  And  they  began 
putting  another  shirt  on  him.  And  he  was  likewise  covered  with  a 
blanket.  And  they  also  began  to  paint  (his  face).  As  soon  as  (his 
face)  was  painted  they,  moreover,  stopped  to  address  him,  and  he 
was  told  what  he  should  say  to  (Aiyapa'ta''^')  when  he  arrived  where 
the  latter  dwelt.  He  was  asked  to  bless  the  relatives  with  life  only. 
That  is  what  he  was  told. 

And  then  the  head-man  was  given  charge  of  him.  And  he  (the 
head-man)  started  to  pick  (the  dead)  up  and  also  began  to  speak. 
As  soon  as  he  had  spoken  a  little,  he  began  to  lead  (the  dead)  to  the 
graveyard.  Wlien  he  brought  liim  there  he  was  met  by  some  (people)  • 
That  is  what  they  did.  And  then  they  placed  the  casket  properly 
on  the  grave.  At  that  time  tliis  person  wlio  had  lost  his  life  was 
placed  witliin  the  cavity  of  (the  casket) .  That  is  how  it  was.  That 
is  what  the  people  do. 

And  as  soon  as  this  dead  had  been  brought  to  and  laid  in  the 
cavity  of  (the  casket),  one  person,  one  skilled  in  oratory,  was  handed 
Indian  tobacco.  And  he,  moreover,  began  to  speak  to  (the  dead) 
and  told  him  to  think  of  what  is  good  on  his  way  and  not  to  remember 
what  is  evil.  That  is  what  tliis  person  who  spoke  at  length  to  him 
said  to  liim.  That  he  remove  every  disease  from  those  related  to 
him  (the  dead),  is  what  (the  dead)  was  besought  to  tell  Aiyapa'tti'*" 
who  resides  (?)  in  the  west.  And  (the  dead)  was  asked  to  turn  back 
to  those  related  to  him  all  (the  goods)  which  he  was  taking,  and  (he 
was  asked)  to  think  of  these  persons  in  that  way."     That  is  all. 

When  they  had  finished  speaking  to  him  then  he  was  lowered  (in 
the  grave) .  Then  they  began  to  bury  him.  As  soon  as  he  was 
buried  they  spoke  again.  They  told  these  earths  [i.  e.,  Mother-of- 
all-the-Earth]  that  this  one  (who  had  lost  his  life)  lay  peacefully 

"  Free  rendition. 


MICHELSON.]  INTRODUCTION.  371 

within  them  (and  they  asked)  that  these  who  dwelt  on  the  surface 
of  the  earth  be  blessed  with  life.  That  is  what  they  were  told." 
That  is  all. 

And  then  (those  in  charge)  were  all  finished  with  their  work.  And 
they  who  had  laid  (the  dead)  to  rest  were  told  to  go  and  eat.  So 
they  departed  where  they  dwelt  where  tliis  dead  person  was  taken  up. 
So  they  departed  and  went  to  eat.  Wlien  they  came  yonder  they 
sat  down  comfortably  in  a  group,  (and)  this  one  in  whose  family  the 
death  had  occurred/'  spoke  as  he  thought:  "Well,  now  to-day  you 
have  placed  this  one  to  whom  we  are  related  well  and  carefully  (to 
rest).  We  are  pleased  that  you  did  not  refuse  the  one  wo  employed 
to  employ  you.  That  is  why  you  are  to  eat,"  said  he  whose  dead 
(it  had  been) .  Then  these  men  began  to  eat.  That  is  how  it  was. 
That  was  how  this  performance  was  which  I  saw.  That  is  how  I 
have  repeatedly  seen  these  Indians  do.  This  is  simply  the  way 
they  have  been  doing  generation  after  generation.  There  is  nothing 
new  in  it.     So  that  is  why  I  am  telling  this  to-day  the  same  way. 

And  as  soon  as  they  had  eaten  they  were  also  told,  "To-morrow 
evening,"  they  were  told,  "you  must  come  here,  you  must  come  to 
eat,"  they  were  told.  And  in  the  evening  they  again  came  there, 
and  they  went  to  eat.  As  soon  as  they  had  gathered  a  table  was  set 
and  they  began  to  eat  again.'*  And  (the  speakers)  said  the  same  as 
they  had  said.  For  four  days  they  continued  doing  this,  (and)  in  a 
way  they  fed  their  dead.  That  is  how  it  was.  And  they  always  ask 
for  life.     That  is  what  they  desire  especially,  life.     That  is  how  it  is. 

And  they  give  each  other  some  little  thing,  formerly  the  property 
of  those  who  have  lost  their  lives.  And  they  carry  it  off.  Yet  it  is 
not  taken  inside  (a  dwelling) ;  for  four  days  these  tilings  are  carefully 
placed  somewhere  out  of  doors.  They  are  placed  out  of  doors.  At 
the  end  of  four  days  these  things  are  taken  watliin  (the  dwellings). 
This  head-man  perhaps  gives  away  some  little  thing.  That  is  what 
they  do. 

At  the  time  this  head-man  cuts  off  a  stick  and  stands  it  on  the 
spot  where  the  head  of  the  dead  is."^*  (It  is)  as  if  he  teUs  to  what 
gens  the  (dead)  belonged.     That  is  how  it  is. 

Now  on  the  fourth  day  then  (the  speaker)  speaks  longer.  At 
that  tune  this  Aiyapa'tii''*^"  is  spoken  to  directly.  He  is  told  to 
bless  those  relatives  whom  (the  dead)  has  lost  (and)  not  to  desire 
others  (to  come  to  him).  That  is  what  this  Aiyapa'ta''^"  is  usually 
told.     That  is  what  they  do. 

And.  (this  is)  another  (thing)  they  do  when  they  feel  badlj^  (at  the 
death  of  a  relative).  On  the  fourth  day  is  the  time  when  one  would 
cry  if  one  (felt  like)  crying.     That  is  how  the  story  is.     Then  the 

I'  I  have  been  obliged  to  omit  a  portion  of  the  original  as  being  illegible. 
18  Free  rendition. 


372  FOX    MORTUARY    CUSTOMS   AND   BELIEFS.  [eth.  anm.  40. 

manitous  listened  to  them.  The  people  did  that  very  (often)  long 
ago.     But  to-day  there  is  a  different  rule.     That  is  how  it  is. 

Everything  is  placed  with  (the  dead)  there  (i.  e.,  food,  etc.),  in 
their  caskets.  (The  dead)  are  brought  it.  That  verily  is  how  this 
rule  is.     That  is  how  it  is. 

The  dead  are  always  laid  with,  their  heads  facing  the  west.  And 
then  (Indian)  tobacco  is  cast  on  them,  from  the  south  side  (Indian) 
tobacco  is  cast  on  them.  (Tobacco)  is  cast  on  them  in  accordance 
with  (the  rules  of)  the  individual  gentes.  (In  accordance  with  the 
rules  of)  some  (gentes)  tobacco  is  cast  on  them  from  the  north  side. 
And  that  is  another  thing  they  do.  Indian  tobacco  (not  white 
brands)  is  alwaj's  cast  on  them,  when  (the  dead)  are  brought  it. 

There  is,  in  a  way,  a  story  that  when  an  Indian  dies,  he  really 
doesn't  die.  He  merely  wanders  (?)  on  this  earth.  When  it  is  said 
"He  is  dead"  he  really  is  not.  He  is  merely  absent  for  a  wliile. 
Soon  he  will  be  seen,  and  all  will  see  each  other  again.  That  is  one 
thing  those  who  know  tell.  That  is  why  some  of  those  who  know 
do  not  feel  badly  when  any  one  dies.  Oh,  the  younger  people,  to 
be  sure,  do  not  know  this  story.  That  is  why  they  feel  very  badly 
when  they  lose  sight  of  their  relatives.  That  is  how  all  the  speakers 
tell  their  story.  They  are  careful  when  they  tell  it.  That  really 
is  how  it  was  while  (this  was)  still  Indian  country.  To-day,  to  be 
sure,  it  is  a  little  different.  These  Meskwaldes  do  otherwise.  They 
act  a  little  differently  because  they  all  are  of  the  younger  generation. 
That  is  why  these  Indians  act  cUfferently.     That  is  how  it  is  to-day. 

Well,  these  (people)  have  placed  aside  their  dead.  And  we  have 
helped  them  and  so  pleased  them  as  they  did  not  fail  to  obtain  our 
assent  when  they  emploj-ed  us.  And  so  they  are  glad.  And  so  it 
is  that  they  have  placed  this  food  in  a  pile  (for  us),  and  did  not  con- 
secrate it  to  their  own  mouths.  To-day  they  think  only  of  what  is 
good.  And  he  who  has  lost  sight  of  this  sky  thus  leaves  these  his 
relatives  in  peace;  if  he  had  a  mother,  grandmother,  a  maternal 
aunt,  a  grandfather — all  his  different  relations — he  left  them  all 
prosperous  with  life.  Nor  did  he  think  of  anything  at  all  evil  when 
he  started  to  walk  away.  And  they,  these  who  are  related  to  him, 
must  tliink  in  exactly  the  same  way,  merely  that  they  be  blessed 
with  life  by  tins  person  who  has  left  them.  And  we  must  continue 
to  be  kind  relatives  to  each  other.  That  is  how  this  is  told.  We 
have  eaten  good  food  for  the  benefit  of  the  dead  (?)  and  in  this  way 
we  shall  sleep  quietly  this  day  when  it  is  night.  That  is  what  I  say, 
ye  men  and  women,  all  to  whom  I  am  related. 

A  point  may  here  be  raised — the  likeness  or  dissimilarity  of  Fox 
(Meskwakie)  mortuary  customs  and  beliefs  to  those  of  other  Algon- 
quian  and  non-Algonquian  tribes,    especially   those   geographically 


MICHELSON.]  INTEODUCTIOX.  373 

contiguous.     That  the  reader  may  properly  understand  this  point  I 
give  here  a  few  (not  exhaustive)  refei"ences. 

For  the  general  subject: 
Bdshnell,  David  I.,  Jr.     Native  cemeteries  and  forms  of  burial  east  of  the 

Mississippi.     Bur.  Amer.  Ethn.,  Bull.  71,  1920. 
Fletcher,   Alice   C.     [.\rticle]   Mourning.      Handbook   of    American    Indians, 

Bur.  Amer.  Ethn.,  Bull.  30,  pt.  1,  1907.     pp.  951-953. 
Orb,   R.    B.     Mortuary   customs   of  our   Indian   tribes.     Thirty-first   Archaeo- 
logical Report,  1919.     Appendix  to  the  Report  of  the  Minister  of  Educa- 
tion, Ontario.     Toronto,  1919.     pp.  56-77. 
Thomas,  Cyrus.     [Article]  Mortuary  customs.     Handbook  of  .American  Indians, 

Bur.  Amer.  Ethn.,  Bull.  30,  pt.  1,  1907.     pp.  945-947. 
Yarrow,  H.  C.     Introduction  to  the  studv  of  mortuary  customs  among  North 

American  Indians.     Washington,  ISSO. 
A  further  contribution  to  the  study   of  the  mortuary   customs  of  the 

North  American  Indians.      First  Ann.  Rept.  Bur.  Ethn.,  pp.  87-203, ISSl." 
For  Yuchi: 
Speck,    F.     Ethnology    of   the   Yuchi   Indians.     Anthrop.    Pubs.    Univ.    Mus., 

Univ.  Pa.,  vol.  i,  no.  1,  1909.     pp.  97-98. 
For  Creek: 
Speck,  F.     The  Creek  Indians  of  Taskigi  town.     Mem.  Amer.  Anthrop.  Asso., 

vol.  II,  pt.  2,  1907.     pp.  118-119. 
For  Delaware: 
Loudon,  Archibald.     A  selection  of  some  of  the  most  interesting  narratives  of 

outrages  committed  by  the  Indians  in  their  wars  with  the  white  people. 

Carhsle,  1808.     Reprint,  1888.     pp.  296-297. 
Gregg,  J.     Commerce    of    the    prairies.     Thwaites'    Early    Western    Travels, 

vol.  XX,  Cleveland,  1905.     p.  316. 
For  Meno-mini: 
HoFrMAN,  W.  I.     The  Menomini  Indians.     Fourteenth  Ann.  Rept.  Bur.  Ethn., 

pt.  1,  1896.     pp.  239-241. 
Skinner,  A.     Social  life  and  ceremonial  bundles  of  the  iNIenomini.     Anthrop. 

Papers  Amer.  Mus.  Nat.  Hist.,  vol.  xin,  1915.     pp.  21,  63-72. 
Material  culture  of  the  Menomini.      Mus.  .\mer.  Ind.,  Indian  Notes  and 

Monographs,  1921.     pp.  78-82. 

For  Micmac,  Montagnais,  and  Penobscot: 
Speck,  F.     Kinship  terms  and  the  family  band  among  the  northeastern  Algon- 
kian.     Amer.  Anthrop.,  n.  s.  vol.  xx,  191S.     p.  149. 
For  Ojibwa: 
Jones,  W.     Central  .41gonkin.     Annual  Archeol.  Rept.  for  1905,  Toronto,  1906. 
p.  136. 

For  Sauk: 
Hewitt,  J.  N.  B.     [Article]  Sauk.     Handbook  of  Amer.  Inds.,  Bur.  .\mer.  Ethn., 

BuU.  30,  pt.  2,  1910.     pp.  478-479. 
MicHELsoN,  Truman.     [Report  on  Field  Work.]     In  Rept.  Smithsonian  Inst. 

for  1922,  Washington,  1924.     p.  63. 
Patterson,  J.  B.,  ed.     Autobiography  of  Black   Hawk.     Oquawka,   111.,   1882. 

p.  67. 
Skinner,  Alanson.     Observations  on  the  ethnology  of  the  Sauk  Indians.     Bull. 

Pub.  Mus.  of  Milwaukee,  vol.  v,  no.  1,  Milwaukee,  1923.     pp.  1-57. 
[Also   most   of  the  references  given  under  Fox  at  the  beginning  of  this  paper; 

early  writers  often  do  not  distinguish  customs  of  the  two.] 

»  No  additi'^nal  references  are  given  to  Yarrow's  work  for  the  practices  of  the  various  tribes,  e.g.,  Sauk. 


374  FOX   MORTUARY   CUSTOMS   AND   BELIEFS.  [cm.  anjj.  40. 

For  Eastern  Cree: 
Skinner,  A.     Notes  on  the  Eastern  Cree  and  Northern  Saulteaux.     Anthrop. 
Papers  Amer.  Mus.  Nat.  Hist.,  vol.  ix,  1912.     pp.  80-81. 
For  Northern  Saulteaux: 
Skinner,  A.     Ibid.     pp.  166  et  seq. 

For  Plains  Ojibwa: 
Skinner,  A.     Political   and    ceremonial    organization   of    the    Plains-Ojibway. 
Ibid.,  vol.  XI,  1915.     p.  493. 
For  Polawalomi: 
Armstrong,  Perry  A.     The   Sauks   and   the   Black   Hawk   War.     Springfield, 

1SS7.     pp.  607  et  seq. 
Baldwin,  C.  C,  ed.     Indian  narrative  of  Judge  Hugh  Welch.      Western  Reserve 
and   Northern  Ohio  Hist.   Soc,   vol.   ii,   Tract  no.   50,   Cleveland,   1888. 
p.  107. 
Lawson,  p.  V.     The    Potawatomi.     Wisconsin    Archeologist,    vol.    xix,    1920. 

pp.  71-72. 
De  Smet,  Pierre-J.     Life,  letters,  and  travels  of  Father  Pierre-Jean  de  Smet. 

Vol.  Ill,  New  York,  1905.     pp.  1081  et  seq.,  1091-1092. 
Skinner,  Alanson.     The  Mascoutens  or  Prairie  Potawatomi  Indians.     Bull. 
Pub.  Mus.  of  Milwaukee,  vol.  vi,  no.  1,  Milwaukee,  1924.     p.  38  (last 
paragraph)  et  seq;  p.  48  et  seq.;  211  et  seq.;  219  et  seq. 
For  Algonqiiia?i  Indians  in  general: 
Perrot,  Nicolas.     Memoir  on  the  manners,  customs,  and  religion  of  the  savages 
of  North  America.     In   Blair's  Indian   Tribes  of  the  Upper   Mississippi 
Valley  and  region  of  the  Great  Lakes,  vol.  i,  Cleveland,   1911.     p.  70 
et  seq. 
For  Kansas: 
Dorsey,  J.  O.     Mourning  and  war  customs  of  the  Kansas.     .\mer.  Nat.,  vol. 

XIX,  pp.  670-680,  1885. 
Skinner,  A.     Kansa  organizations.     Anthrop.  Papers  .4mer.   Mus.  Nat.  Hist., 
vol.  XI,  1915.     pp.  755,  772-773. 
For  Kickapoo: 
Michelson,  Truman.     [Report  on  Field  Work.]     In  Rept.  Smithsonian  Inst, 
for  1922.     Washington,  1924.     p.  63. 

For  Osage: 

BRADBnRY,  John.     Travels   in   the  interior   of  ,\merica.     In   Thwaites'   Early 
Western  Travels,  vol.  v,  Cleveland,  1904.     p.  63. 

Gregg,  J.     Op.  cit.     p.  339. 
For  Winnebago: 

Lamere,    Oliver,   and   Radin,    Paul.     Description   of   a   Winnebago   funeral. 
Amer.  Anthrop.,  n.  s.  vol.  xiii,  1911.     pp.  437-444. 

Radix,  Paul.     The  Winnebago  tribe.     Thirty-seventh  Ann.   Rept.   Bur.  Amer. 
Ethn.,  1923.     pp.  140-155. 

Schoolcraft,  Henry  R.     Information  respecting  the  history,   condition,   and 
prospects  of  the  Indian  tribes  of  the  United  States.     Vol.  iv.     Phila.,  1854. 
p.  54  et  seq. 
For  Omaha: 

Dorsey,  J.  O.     Omaha  sociology.     Third  Ann.  Rept.  Bur.  Ethn.,  1884.     p.  258. 

Fletcher,  Alice  C,  and  La  Flesche,  Francis.     The  Omaha  tribe.     Twenty- 
seventh  Ann.  Rept.  Bur.  Amer.  Ethn.,  1911.     pp.  313,  588  et  seq.,  641. 

For  Santee  Sioux: 
RiGGS,  S.  R.     Dakota    grammar,    texts,    and    ethnography.     Cont.    N.    Amer. 
Ethn.,  vol.  IX,  Washington,  1893.     p.  210  et  seq. 


MicHELsoN.]  INTEODUCTION.  375 

For  Teton  Sioux: 
DoKSEY,  J.  O.     Teton  folk-lore.     Amer.  Anthrop.,  vol.  ii,  1889.     pp.  143-148. 

'  For  Assiniboine: 
LowiE,  Robert  H.     The  Assiniboine.     Anthrop.  Papers  Amer.  Mus.  Nat.  Hist., 
vol.  IV,  pt.  1,  1909.     pp.  41-42. 
For  Comanche: 
Gregg,  J.     Op.  cit.     p.  351. 

Robert  H.  Lowic's  Primitive  Society,  chapter  ii,  should  be  con- 
sulted for  the  levirate  and  sororate  in  general.  Dr.  John  R.  Swanton 
informs  me  that  among  the  Alibamu  the  clan  to  which  the  deceased 
wife  or  husband  belonged  must  replace  them  for  the  opposite  con- 
tracting party.  Among  the  Kickapoo  the  junior  levhate  only  occurs, 
to  judge  from  my  unpublished  Kickapoo  texts  on  Kickapoo  mortuary 
customs  and  beliefs.  Yet  as  these  were  obtained  from  Init  a  single 
informant  I  should  not  consider  this  as  absolutely  conclusive. 

Going  back  to  the  question  of  likeness  and  dissimilarity  of  mortuary 
customs  and  beliefs,  it  is  clear  that  a  nimiber  of  features  are  shared 
in  common  between  the  Foxes  and  other  tribes.  Some  of  these 
similarities  are  too  detailed  to  be  the  result  of  independent  origin. 
In  .short,  acculturation  has  taken  place  extensively.  Among  the 
Siouan  tribes  this  has  also  taken  place.  Concrete  proof  of  tliis  is  the 
fact  that  both  the  Fox  and  Winnebago  believe  that  if  a  widow  or 
widower  unreleased  from  death-ceremonies  goes  tlirough  a  garden 
the  crops  will  die;  that  if  they  touch  a  tree  it  will  die;  moreover? 
both  tribes  have  injunctions  that  such  persons  must  not  go  bare- 
footed, and  that  they  must  dress  shabbily;  etc.  The  problem  of 
um-aveling  tliis  matter  in  detail  can  not  be  solved  until  we  have 
much  more  detailed  information  among  the  tribes  to  which  references 
have  been  given  and  others  also  (e.  g.,  Iowa,  etc.).  A  clear  case  of 
such  borrowing  is  the  custom  of  a  man  having  a  claun  on  his  deceased 
wife's  sisters. 

Quite  similar  to  the  question  raised  above  is  that  regarding  the 
culture-hero's  peculiar  relationship  to  mortals.  He  is  related  to  them 
as  sister's  son.  Obviously  then,  with  a  male  speaker,  he  will  be 
"nephew"  and  with  a  female  speaker,  "son."  This  follows  from  the 
Fox  system  of  consanguinity.  But  he  is  related  to  mortals  this  way  also 
among  the  Sauk,  Kickapoo,  Potawatomi  [Prairie  Band],  and  Menomini. 
Sauk,  Kickapoo,  and  Potawatomi  [Prairie  Band]  have  even  direct 
correspondents  to  Fox  Wi'sA'ka''^'.  And  Peoria  and  Cree  have 
forms  which  correspond  absolutely  to  Wi'sA'ka'tcag'"''^',  the  form 
which  occurs  in  songs  among  the  Foxes.  A  cjuery  may  be  asked, 
whether  this  may  not  be  the  old  Central  Algoncpian  word  ?  Among 
the  Northern  Saulteaux,  etc.,  the  word  is  obviously  borrowed;  it 
may  be  original  in  the  Cree  group  of  Central  Algonquian  languages. 
The  Menomini  and  Ojibwa  words  correspond  to  each  other,  but  can 


376  FOX   MORTUARY   CUSTOMS   AND   BELIEFS.  [eth.  ANN.  jo. 

not  be  phonetic  correspondents;  therefore  borrowing  seems  most 
likely.  The  same  applies  to  the  name  of  tlie  brother  of  the  culture- 
hero  among  the  Foxes  (Aiyapa'ta'-^'  and  variants) .'"  Mexican  Kicka- 
poo  Pa'pa'tii'A^,  Ojibwa  Niina'iDadam  and  Menomini  Ona'pata  obvi- 
ously resemble  it;  but  these  can  not  be  phonetic  correspondents;  and 
so  borrowing  seems  plausible.  The  case  is  different  with  regard  to 
Fox  Tclpaiyapo's'^'^',  a  rare  alternate  to  Aiyapa'ta'^'.  For  Tcipaiya- 
po's"*'  has  a  phonetic  equivalent  among  the  Mexican  Kickapoo  and 
the  Potawatomi  [Prairie  Band].  At  present  I  can  not  determine 
with  certainty  whether  this  is  a  case  of  acculturation  or  an  old  in- 
herited word. 

Another  point  should  be  brought  out  here.  Wi'sA'ka''^'  and  his 
brother  Ai3'apa'ta''^'  are  referred  to  in  the  Indian  texts  of  this  paper 
as  "our  nephew(s),"  etc.  As  noted  above,  "nephew"  means  sister's 
son  with  a  male  speaker.  Observe  that  in  these  sacred  discourses 
the  ordinary  Fox  word  for  "nephew"  with  the  appropriate  possessive 
pronoun  is  not  used;  and  this  holds  true  in  other  Fox  texts  on  mor- 
tuary customs  which  are  not  reproduced  here;  and  it  also  holds  true 
for  all  Fox  speeches  I  have  heard  at  burials.  On  the  contrary,  in 
all  such  cases  it  is  the  exact  phonetic  equivalent  of  the  Ojibwa, 
Ottawa,  Peoria,  Miami  (etc.),  and  wShawnee  terms  according  to  the 
schedules  of  Morgan,  Jones  (unpublished),  and  Michelson  (unpub- 
lished) ;  naturally  the  appropriate  possessive  pronoun  is  used  in  any 
given  passage.  Thus,  kenegwAne's'^'  "your  (sing.)  nephew,"  keneg- 
WAne'senan"'^"  "om-  (inch)  nephew,"  kenegNVAne'senauAg'''"  "our 
(inch)  nephews."  The  ordinary  respective  equivalents  are  keneg- 
wa'*',  keneg^va'enan"'^',  kenegwa'enanAg''''.  Obviously  the  first  set 
are  derived  from  the  word  for  "son-in-law"  (Fox  nenegsvAn"-^' 
"my  son-in-law")  with  the  addition  of  the  diminutive  suffix  -'s-. 
This  last  kinship  term  has  an  exact  equivalent  in  Ojibwa,  Ottawa, 
Sauk,  Kickapoo,  and  perhaps  Peoria-'  and  Miami  (etc.).  This 
clearly  favors  the  custom  of  cross-cousin  marriage,  but  it  is  inter- 
esting to  note  tliat  such  a  marriage  is  abhorrent  to  the  Foxes  at 
least.  It  may  be  noted,  however,  that  according  to  the  schedules  of 
Morgan,  Baraga,  and  Jones  there  are  several  kinship  terms  in  Ojibwa 
which  distinctly  favor  such  a  type  of  marriage,  not  merely  one.  And 
Lacombe's  Cree  schedules  favor  it.  It  would  be  interesting  to  know 
whether  among  both  of  them  cross-cousin  marriage  actually  takes 
place.  According  to  the  evidence  set  forth  it  would  seem  that  the 
sacrosanct  word  for  "nephew"  in  Fox  is  probal)ly  due  to  accultm-a- 
tion  and  is  not  an  old  inherited  one,  even  though  the  word  occurs  in 
Fox  songs  (e.  g.  Jones'  Fox  Texts,  106.6,  where  a  distorted  form  for 
"elder  sister"  occurs  in  the  same  song);  but  the  ordhiary  word  also 

20  Nah-pat-tay  (given  by  Marsh,  loc.  cit.)  is  even  closer  to  the  Ojibwa  and  Menomini  words;  but  I  can 
not  substantiate  it.    Sauk  has  the  exact  equivalent  of  at  least  one  variant. 

21  My  own  Peoria  schedules  do  not  conform  to  this,  but  those  of  Morgan  do 


MicHELSON.]  INTBODUCTION.  377 

occurs  in  them.  In  the  American  Anthropologist,  n.  s.,  26,  p.  96,  I 
pomt  out  that  Morgan's  Sauk  [Sawk]  and  Fox  schedules  are  really 
Sauk,  and  that  there  are  some  faults.  What  concerns  us  at  this 
point  is  that  the  Sauk  term  given  for  sister's  son  is  the  exact  equiva- 
lent of  the  Fox  sacrosanct  term,  not  the  common  term.  This  is 
absolutely  opposed  to  iriy  unpublished  Sauk  schedules.  It  may  be 
noted  that  the  interpreter  Morgan  used  was  a  mixed-blood  Menomini^ 
and  perhaps  in  this  way  the  unusual  term  was  introduced.  In  this 
connection  it  may  be  stated  that  according  to  Morgan's  Menomini 
schedules  the  terms  for  "my  nephew  (sister's  son)"  and  "my  son- 
in-law"  obviously  have  the  same  base  as  in  Ojibwa,  etc.,  and  so 
favors  the  existence  of  cross-cousin  marriage.  But  Skinner  does  not 
mention  such  a  type  of  marriage  in  his  Menommi  Social  Life  and 
Ceremonial  Bmidles;  and  it  should  be  noted  that  the  term  given  by 
him  for  "my  son-in-law"  differs  totally  from  that  given  by  Morgan. 
Unfortunately  Skinner  does  not  note  this  discrepancy,  and  he  does 
not  seem  to  be  aware  of  the  fact  that  Morgan  had  published  schedules 
of  Menomini  kinship  terms.  It  should  be  stated  that  according  to 
Morgan  the  Kickapoo  term  for  nephew  (sister's  son,  male  speaker) 
is  not  the  ecjuivalent  of  the  ordinary  Fox  word,  but  that  of  the 
sacrosanct  word.  This  is  opposed  to  the  published  schedules  of 
Jones  and  my  own  unpublished  ones.  .  Moreover,  in  some  Kickapoo 
texts  dealing  with  mortuaiy  customs,  etc.,  dictated  by  a  single 
informant,  in  phrases  almost  identical  with  Fox  ones  in  which  the 
sacrosanct  word  is  used,  the  exact  equivalents  of  common  Fox  words 
are  employed  (e.  g.  kenegwa'enanA^  "oui-  [inch]  nephew"  [sister's 
son,  male  speaker]).  Whether  this  is  a  fault  on  the  part  of  the 
informant  or  not,  I  do  not  know.  I  do  not  think  that  the  common 
Fox  stem  for  "  nephew"  (sister's  son,  male  speaker)  is  to  be  explained 
as  lacking  an  n-  sufRx,  as  has  been  maintained,  but  is  rather  to  be 
explained  as  a  hypocoristic  formation.  It  should  be  noted  that 
hypocoristic  derivatives  certainly  are  to  be  found  among  Fox  per- 
sonal names.  And  they  also  occur  in  both  Osage  and  Omaha  (Fran- 
cis La  Flesche,  personal  communication).^^  As  is  known,  Indo- 
European  parallels  to  the  latter  abound,  e.  g.,  Freddy,  Tommy, 
Bess,  Sanskrit  Devas  (for  Dovadattas) ,  Greek  TiivnnTos  (for ' Aywviiriros) , 
ZeDfts  (for  ZeO^tTTiros) .  Colloquial  English  sis  (for  sister)  wiU  illus- 
trate a  hypocoristic  kinship  term.  The  whole  subject  is  too  well 
known  in  Indo-European  philology  to  merit  special  references. 

The  Indian  texts  in  this  volume  were  written  by  various  Foxes  in 
the  current  syllabary  and  subsecjuently  restored  phonetically  by  me 
according  to  the  phonetics  of  Harry  Lincoln.     The  English  transla- 

"  An  Omaha  example  (in  La  Flesche's  transcription)  is  Nagi  for  Mika^inaci  "Singed  Brown  Coyote" 
(Mikafi  coyote,  nafi  singed  brown). 
3599°— 25t 25 


378  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  Teth.  ANN.  40. 

tions  are  based  on  English  paraphrases  either  written  or  dictated  by 
three  Indians,  corrected  and  supplemented  by  a  grammatical  analysis 
of  the  texts.  This  task  was  materially  lightened  by  the  intelligent 
help  rendered  by  Harry  Lincoln.  The  following  will  show  the  authors 
of  the  texts  and  English  paraphrases: 

Syllabary  text  by —  English  paraphrase  by — 

A     Sam  Peters Horace  Poweshiek. 

B     Sam  Peters Horace  Poweshiek. 

C     Alfred  Kiyana Harry  Lincoln. 

D     Sara  Peters Horace  Poweshiek. 

E     Alfred  Kiyana Harry  Lincoln. 

F     Harry  Lincoln Horace  Poweshiek. 

G     Harry  Lincoln Harry  Lincoln. 

[  George  Young  Bear. 


H     Joe  Peters -.jj         j  ■       , 

I  Harry  Lmcoln. 

I      Joe  Peters George  Young  Bear. 

K     Harry  Lincoln Harry  Lincoln. 

L     Jack  BuUard Harry  Lincoln. 

Jack  Bullard  received  his  information  from  a  very  aged  woman. 
It  should  be  mentioned  that  both  Sam  and  Joe  Peters  have  Sauk 
blood  on  their  father's  side,  though  both  (as  well  as  their  father  and 
grandfather)  have  lived  steadily  at  Tama  with  the  Foxes. 

To  more  than  any  one  person  I  am  indebted  to  Harry  Lincoln  for 
assistance  in  preparing  this  paper  for  press.  Besides  the  help 
which  I  have  acknowledged  above,  it  was  through  him  that  the  last 
text  was  obtained;  and  I  have  more  than  once  received  valuable 
hints  on  ethnological  as  well  as  linguistic  matters. 

Text  H  contained  a  good  deal  of  matter  which,  though  of  ethno- 
logical value,  was  entirely  foreign  to  mortuary  customs  and  beliefs. 
This  extraneous  matter  has  been  deled.  For  a  like  reason  the  end 
of  text  I  has  been  left  out. 

As  stated  above,  the  English  translations  are  based  on  paraphrases 
by  various  Indians,  corrected  and  supplemented  by  a  grammatical 
analysis  of  the  texts.  Tliese  translations  for  the  most  part  are  as 
literal  as  possible  without  violence  to  English  idiomatic  use,  for  my 
aim  has  been  to  make  the  paper  serviceable  to  both  the  ethnological 
and  linguistic  student  alike.  A  practically  exhaustive  list  of  stems 
(see  p.  616  et  seq.)  as  well  as  some  linguistic  notes  have  been  added 
as  a  further  aid  to  the  comprehension  of  the  Indian  texts. 


A'NE'PO'PTCI  MA'  NP  A'^TCIMON  A'CA'WIWA^TC 
A'MAMATO 'MO  WA'^TC" . 

Ka'6'  mAni'yatuge  ne'gutenw  A"cawaiye  negu'ti  na'kA'^tc 
a'cike'ka'netAge'e  mA'ni  ne'powen"''.  Ma'iia  me'to'sa'nenlwA 
negu'ti  me'cena"  kAbo'tw  a'wapimamA'kAtawite'"'.  Peponigini'- 
megu  'a'wapimamA'kA'tawI''tc''.  Me'cena"  ne'gutenw  kAbo'tw 
Sa'keteminawe'site'"'.  "Na'i',  mA'ni  wi'nA  mA'n  a'ca'wiyagw 
u'wiya'A  nepo'"i''tcin°'V'  a"ine''tc''.  A''igu<'tc  uwIya'Ani'megu. 
"Na'i',  mA'n  a'mAne'seno'winayagwe  mamA'ka''tci'megu  wiita'- 
'sawAgi  wi'nawA''tcipAgA'tAmogi  wata"sawAg'''',"  a"ine''tc'", 
"wi'AnemitA'cine'^tcame'gowaHci    na'seme'^tci''',''    a"ine''tc'",    "vn- 

10'tapipyane'gowa''tc  lya'  aya'aiyaiyag'^'^'''.  I'ni  me'teno'i  wi- 
'pyaiyiigw  ina"'',  I'n  a'ca'wiyag''"'''',"  a"ine'^tc''.  "Pwawiga'Ini'ca'- 
wiyag''"®',  notA'megu  kl'tA'cine'ciwAna'te'sip'^*',"  a'"igu''tc'". 
"  Ea'ne'ciwAna''tci"e'guwawA  nane'ciwAna''*tci'atA  me'to'siine'- 
niwa''',"    i'nipi   a''igu'^tc   ini'ni   negu't'',   na"kA   tatA'g   a'cike'ka'- 

15netAgi  mamA'kA'tawit*'. 

Me'to'''tci  tatA'gi  mA'ni  manemane'seno'wina'^tcig  I'na'  wi'nA 
nayapi'megu  pyawAg'''',  i'n  a'ca'witcigi  mane'senowi'na''tcigi 
niiyapi'megu  me'to'saneni'wiwAg''''.  I'n  a'ke'towa''tci  ma'A'gi 
Me'ck\yA''ki'Ag''''.    A'gwi    na"k    i'nina'i    kag6"i    wawAnanetAmo'- 

20wa'itcin''''. 

Ma'u  inina"  nepo"i''tcini  me'to'sa'nenlw  i'n  a'nA'tome'*tci  wa'ta- 
"siiw  a'kA'nakA'nawi^'tc''.  MAni'gii'  a''ketu''tc'',  "Na'i',  tci- 
nawamenan  inugi  mA'ni  a'pAnapA'tAmAni  mAnet6wa''sayami 
na'kA"*tci       ma'netow       u'tA'kim"''.       A'Anemikugwii'kame'kwi'- 

25'seto''tc  u'wiyawi  mA'nA  k5'kume''senanA  Me'sA'kAiniku'kwiiw^'^", 
a'Anemi'A'cki'A'ckipAgame'kwi''set6''tc  u'wiyaw"'',  mA'ni  na'kA'- 
''tc  A''ki  a'Anemi'A'cki'A'ckipAganA'kwA'gotag  u'ki"cegiuni  ma'- 
netow a'pAnapA'tAmAn  inu'g''''.  Ma'u  a'pAgo'cu''sayAn  a'na'se'- 
'kawA'^tc     Aiyapa'ta''^',    kiuA^'tca'     awA"si      ki'menwikiwi'taiya'''. 

30Na'"kA  ma'A'g  a'tci'nawamA'^tci  tca'g  a'inago'tAmAni,  ca'cki'^tca' 
pemate''siweni  na'egA'c  ini  wi'i"ci'A'pi''kAnA<'tc'',  wi'i'ci'u'kunaga'- 
pawa'^tci  na"kA'''tc  ayi'gi  mAne'sen6"i  maiya'ckA'mowate  wi'i- 
'cipwa'witayapime'gowa''tc  uwi'^tci'ckwe'wawa"''.  Ini  wi'ina'- 
neniA^'tci  tcinawamA''tcig'*''.    Na'kA'''tci  wi'pwawikiwine'ci"capwa- 

35 'ciklmane'cigwaga'pawa''tci        tcinawa'mA''tcig''''.       I'n"''.      Ka'o' 
380 


A. 

THIS  IS  THE  STORY  OF  WHAT  THEY  DO  AND  HOW  THEY 
PRAY  WHEN   THERE   IS  A  DEATH. 

Now  it  seems  this  is  how  once,  long  ago,  a  certain  person  knew 
about  death.  Soon  at  one  time  this  mortal  began  to  fast  earnestly. 
It  was  in  winter  when  he  began  fasting.  Soon  he  was  once  blessed. 
"Now  this  is  the  way  you  should  do  when  any  one  dies,"  he  was  told. 
He  was  told  by  some  one.  "Now  when  you  die  on  the  warpath  the 
warriors  must  stop  and  boast  of  their  valorous  deeds,"  he  was  told, 
"so  that  they  may  be  taken  care  of  by  (the  enemy)  who  are  slain," 
he  was  told,  "and  so  they  may  be  brought  straight  to  where  you  go. 
That  is  the  only  way  you  will  get  there,  if  .you  do  that,"  he  was  told. 
"If  you  do  not  do  that  you  will  be  ruined  before  (you  get  there)," 
he  was  told.  "The  one  who  destroys  people  will  destroy  you,"  that, 
it  is  said,  is  what  he  was  told  by  one  (person) ,  and  how  the  one  who 
fasted  earnestly  knew  about  it- 


It  seems  as  if  those  who  die  in  warfare  get  there,  those  who  do  that, 
and  those  who  die  in  warfare  live  again.  That  is  what  these  Mes- 
kwakies  say.     And  at  that  time  they  were  not  ignorant  of  anything. 


Now  when  a  human  being  died,  a  warrior  was  summoned  to  speak. 
And  this  is  what  he  said,  "Now,  my  relative,  this  day  you  have  lost 
sight  of  the  manitou's  daylight  and  this  earth  of  the  manitou.  You 
have  this  day  lost  sight  of  our  grandmother,  Mother-of-all-the-Earth, 
as  she  changes  her  body,  as  she  makes  her  body  green,  and  the  mani- 
tou's skies  which  he  made  green.'  Going  ahead  and  reaching  Aiya- 
pa'ta"*",  you  wiU  dwell  more  pleasantly  there.  And  you  are  to  leave 
all  these  relatives  of  yours  with  a  good  life,  you  wiU  think  of  them 
and  also  that  they  may  have  such  blankets,  and  that  if  they  meet 
war,  their  enemies  will  not  be  successful  in  their  desires.  That  is 
the  way  you  are  to  bless  your  relatives.  And  that  they  may  not 
stand  around  shamefacedly.     That  is  all.     And  this  is  how  I  got  the 

'  A  trifle  free. 

381 


382  FOX   MORTUABY   CUSTOMS   AND   BELIEFS.  [eih.  axn.  ao. 

mAni'ga'i  niA'n  a'na'peiiAiiAgi  kl'^tcrckwe''enan°*'.  A'nyiiwugu'- 
niyani  mAni''tca  a'ciwane'pe'ni'Ag'^''."  I'ni  a'a'totAg  uwi'^td'- 
'ckwe'An"''.  "  I'nA''tca'  i'nan  iya'"  wi'tapA'kwi'Anemipemine'^tca- 
me'k  Iya'  wi''pyane'k*',  wi'pe'cigwl'wene'k*',''  i'n  a'i'nawa'^tci 
5na'sawa'^tcini  tana"  A"ca'Ani  me'cewa'mego'na'''.  Ka'o'n  a'nl'- 
miwa'^tc'",  a'kakagiwe'gawa'^tc''.  Na'kA''*tc  a'ca'wiwa''tc  ii'anA'- 
mowa^'tci  na'"ina'  a"ne"sawa''tc  uwi''tci'ckwe'wawa'''.  I'n  a'ca'- 
wiwa''tc'".    TcAtcawi   a'nome'gowa'^tc   a'cawiwa''tci\va''megu. 

Nl'iiA    nenawawA    tapA'kwi    Kune'piigawA    a'^ci'-suf^',    a'kwiye- 

10  'sa''iyan'''',  a"nlmi<'tc  a'nAna'i'ci'meme''tci  nepo'i'ni<*tcin°'".  No- 
me'gwigw'ani  na''ina'  a"ne'sa''tc  uwI''tcI''ckwe'An°''.  Klwipane- 
'ckApi'AmwA  me''teg6''\  Kl'cki'ckAtA''igaw  a'n6'megu''tci  tatAg 
a'ciwapi'"kanu"^tc''.  KitAnotawAineg  aylg  a'anaVina^'tci  tatA'g''''. 
Kl'cipapAgAma'^tc     a'tcItci'genAg     uma'te's      a'krcklgwa'cwa''tc': 

15a'i'ciwapi"kanu''tc''.  Ka'ciki'cklgwa'cwa*^tcin  A''tca'mcg6n  a'pA'- 
gAtAg''"'.  Na'kA''*tc'',  "Na'",  mAnA''kA  netAna^'tcimu  wa<*tcina'- 
wA'kwag'''',''  'i'wA.  "Ne'niwAgi  tAna'^tci'mawAg  A'ka'sAn"'','' 
iwA'"A.  "KA'ci'^tca'  i'cawi'wagwan  a'pwawine'siig'''"^',''  a''ina''tc 
uwi"kana'''.      "A'mawinanAgi      nomi't*'.      'NlnAku'VinA      netA'- 

20gawatA  wrnenrwiyan"'','  nete'nawAg'^'',"  'iwa"a.  "Ne'se'nw 
a'co'wa'kiwe  pyayaiyan  I'n  a"nawAgi  nl<^tci"ckwe'  a'Ane'me- 
'ka^'tc''.  A'kl'kapa'one'g^vlyani  niga'n  ane'mi'a'^tc  a'mawi'sAgA- 
pinAgi  nomi'f^'.  A"wap5tapa''oyani  tatwa"ki'eg  a'mawi'cegi'- 
'cinan"''.    KAbo'twe  ke'te'nA  pyii'^tcike'^tcI'wA   neni'w^*'.    Na'ina' 

25  pya'^tcike'^tci'^tc  a'pAgo'ciwiiwa'ciwe'nAmani  nepa"cke'sigAn°''. 
Ke'tcina"megu  pyatu'sa"*tcin  a'pemipA'segwI'*tci"saiyan°''.  Ini'- 
megu  ume''ta'An  a'ana'kwi''sA'a'^tc''.  Ini'megu  a''pemwAg''''. 
Neni'w  A'ta'wa'saw"*'.  ApinA'megu  nenu'somowA.  Kl'cimegape- 
"epA"segwIw"*',    na"k    a'mawi'nAnAg''''.      Iniku"    mo'tci,    'Pe"ki 

30 n6"ki''Agigi  ne'nu'sog'''',  "a"inAg'''".  A'mawinano'ke'nawAg''''.  Ki- 
'cine'sA'gin  a'kl'ckl'gwii'cwAg''''.  I'n  ana'pe'nAnAgi  kl'^tci'ckwe'e- 
nan°*',"  i''ketow''*'.  "InA^'tca"  mAnA  I'nini  wi'AneminAna'ine''tc- 
ame'gu''tcini  ketcIpa'menan°^V'  i'n  a''ketu<*tc'',  "wi'Anemiwetiigu- 
''tcini  tA''sw  Inug  a'wAt6''tc''."    I'n  a"ketu<'tci  mA'nA  Kune'pagiiwA 

35a"ci"sut*". 

I'n  a'ca'wiwa''tci  na''kA  negu'ti  tatA'g'^'',  a'nAna'i"ci'tIwa''tci 
tcinawa'ma^tcigi,  ne'gutenwi  tatAg  a'ca'wiwa'^tc''.  Agwi'^tca" 
ninA  ke'kanetA'manini  tapwamigA'tugwan"''.  Na'kA^'tci'megu 
i'nina'i  me'tApi'eti'gwii'igi  niipo'wa'^tcini  me'to'sane'niwAg  iiyama'''. 

40  Ka'o'ni  na"k  a'pAgi'tAmegi  ni'atot*',  I'ni  ku''*tcimego'nIni 
ne'powen"''.  Cewa'nA  tAga'wimeg  ayl'gi  pe'kl'nigen"'''.  A'^tcipAnA- 
gi"*tci'megu  i'd'HawAg''''. 


MiCHELSoN.l       WHAT   THEY   DO   WHEN   THERE    IS  A   DEATH.  383 

better  of  our  enemy.  By  fasting  for  four  days  I  easily  killed  him," 
he  said.  Tliat  is  what  he  related  of  his  enemy.  "So  he  is  the  one 
who  will  take  care  of  you  on  your  way  there,  who  will  bring  you 
there,  who  will  land  you  there  in  a  straight  line,"  that  is  what  (the 
warriors)  say  about  the  one  they  killed,  a  Sioux,  or  any  other.  And 
then  they  danced,  they  danced  a  crow  dance.  And  they  imitated 
what  they  did  when  they  slew  their  foes.  That  is  what  they  did. 
Sometimes  they  would  be  on  horseback  or  the  way  they  actually  did. 
I  myself  saw  a  (man)  called  Swaying  Wings,  when  I  was  a  boy, 
dancing  when  a  dead  person  was  laid  to  rest.  He  must  have  been 
riding  horseback  when  he  slew  his  enemy.  He  was  straddling  a  stick. 
He  was  whipping  it,  showing  what  he  did  when  he  was  riding  horse- 
back. He  was  also  crawling  around,  sneaking  upon  (his  foe).  After 
he  dealt  him  a  blow,  he  held  his  knife  upwards  and  cut  off  his  head; 
that  is  the  way  he  pretended  to  do.  After  he  had  cut  his  head  off,  he 
struck  (a  post).  And  "Well,  I  shall  tell  (of  my  experiences)  in  the 
south,"  he  said.  "Tlie  men  were  talking  of  a  Kaw  over  there,"  he 
said.  "What  was  the  matter  that  you  didn't  slay  him? "  he  said  to  his 
friends.  "Then  I  got  my  riding  (horse).  'I  wish  to  be  the  man,'  I 
said  to  them,"  he  said.  "When  I  got  over  the  third  hill,  then  I  saw 
my  enemy  walking  along.  Then  I  rode  ahead  of  where  he  was  going, 
to  tie  my  horse.  Then  I  ran  crawling  in  the  hollow,  lying  in  wait. 
Soon  surely  the  man  came  into  view.  When  he  came  into  view,  I  got 
ready  beforehand  with  my  gun.  When  he  came  very  near  I  began 
to  rise  to  mj'  feet.  He  at  once  strung  his  bow.  Then  I  shot  him. 
The  man  fell  on  his  back.  He  even  bellowed  like  a  buffalo.  After 
he  would  stand  up,  I  again  went  to  attack  him.  'The  buffaloes  are 
the  ones  I  easily  kill,'  - 1  even  thus  said  to  him.  Tlien  I  went  to  give 
him  a  fatal  shot.^  After  I  killed  him,  I  cut  off  his  head.  Tliat  is  how 
I  got  the  best  of  oirr  enemy,"  he  said.  "  So  this  fellow  shall  take  care 
of  our  corpse  on  the  way,"  he  said,  "he  shall  carry  (the  things)  he 
takes  for  him  on  the  way  this  day."  That  is  what  this  fellow  called 
Swaving  Wings  said. 


That  is  one  way  they  did  when  laying  each  other  to  rest,  the  way 
the  relatives  once  did.  I  do  not  myself  know  if  it  is  true.  And  at 
that  time  people  when  they  died  were  buried  out  in  the  open  in  a 
sitting  position. 

Now  I  shall  relate  about  adoption-feasts,  as  that  is  in  the  line  of 
death.  But  it  is  also  a  little  different.  They  have  performances  all 
sorts  of  ways. 

2  Free  translation.  '  Literally,  shoot  again  and  again. 


384  FOX   MOHTUABY   CUSTOMS   AND   BELIEFS.  [eth.  ann.  to. 

PAgi'tAmegi  me"to''^tci  hia'da  wi''nagwa''tci  pa'ginet  A'^tca'megu 
pe''ki  wi'a"pe''tci''tc'',  wi"pwawi-aiyapAmi-"aiyo''tatAgi-ki'wita"*tc''. 
Me'to'^'tc  A'^tca'mego'ni  pe"ki  wi''penu''tci  wi"a''pe'^tcl'^tc''. 
Pwawiga ''  ipi-'u'wiya"  A-nyawawa'i'ne-pA  'gina  ''tc ' ' ,  i'nipi  a' wit  ego  '- 
5wini''tc'',  aiy5"tA"ci  A'kwitA''kAmig'''".  Ini''tca'wa''tci'ci'tci'gawa- 
''tca'pe''*',  a'pAgitA'mo\va<*tc'',  mA'ni  me'to^'tci'tatAgi  wi'pwawini- 
"ca'wini''tc''.  Ka'o'ni  mA'ni  wl'se'iiiweni  wa''*tc  A'tagi  me'to'^tci'- 
tatAgi  wi'ma'nawa"^tci  me'to'sane'niwAgi  wiSvi'seniwa'^tci'  tatAg''"'. 
Me'to'^tci'   tatAgi  wl'^tcano'mawa'^tc  ini'ni  pagine'me''tcin'''".      Ka- 

10'5na'pe'e  mA'ni  krciwi'seni'wa'*tcini  ku'sigawAga'pe' i"kwaw  a'pA'. 
gine'^tci  ku'si'gawAg  6'  ii'pwawiku'siga'wa'^tcin  a'konAno"iwa''tc''. 
Me'to'^tci  tatAgi'  mAni  wa'^tci'ca'wiwa'^tci  me'to"'tci  y5w  i'na'kw-aw 
a"ca'i"cawite"ey6w  aya'pema'te'si'^tc'".  Ini''tca'"ini  wa'^tci'ci'tciga- 
we'niwig''''.      Na'kA    ma'A'gi    neniwAg    a'pA'gine'^tc'',    plgi'iwAga'- 

15 pe'"'.  TcAtcawiga'a'pe'e  mamA'kA'sa''iwAgi  neniwAgi'  tatAg*"', 
a'cina'iwe'siwa'te'e  yS'W""'.  'O'  na'ka'pe'^  pagA'Ato'wawAg'''". 
A'tci'Ana'pe'  ii'aiyowa'^tc''.  Me'to'^tci  'tatAg  a'nawA'*tciwi''tcan6- 
mawa^'tcip''.  MA'ni'^tca'  a'cike'g  In  a'pagA'Ato'wawa'^tc'".  Ma'da 
neni'w  a'pA'gine'^tc  a"to'ka'niwi''tc'',  To'kanAgimego'n  a'Ani"towa- 

20 ''tc''.  Agwi  kA'cki'Ani't6wa''tcini  Krcko''kwa'Ag''''.  'O'  a'ki'cko- 
'kvva'i''tciga"ipi  pa'ginet''^,  i'n  Ani''t6wa''tci  Ki'"ko'Ag  a'ci'tA'm  in 
a'pwawi'Ani'"towa''tci  To''kanAg''''.  I'ni  na'kani  a'ciwa'pikeg  ini 
tatAg''''.  Ka'o'ni  mA'ni.  A'ni'miwa''tc'',  me'to'^'tcln  Ji'nawA- 
tciwi'^tcano'mawa''tc''.        Ini<'tca''in     a''cikeg''''.       Ka'o'ni     mA'ni 

25na"kA  kutA'g''''.  Me't6''^tci  mA'ni  na''ina'i  na'gwa''tcini  wa'ce- 
'ki'et  migi''tca"  wa'ce'ki''a'^tcig  inini  me'cena'mega'pe'e  me'cena'- 
"ina'  A'kwiwita'mawAg'"'.  Kago'a'pe'  Anemi'sogeuAmawawAg 
inini' tatAg''''.  Me'to'''tci  me'cena"ina'  a'A"kwiwita'mawa''tc''.  I'ni 
na''k  a''cikeg''''.     Ka'o'ni  mA'ni  wa'ce"ki'etA  ne'ki'megu  pwawikl- 

30'cA''cAteg  Inine'ki'pwawi  Ite'pi'a''tc''.  Ka'o'ni  kl'ciml'ci'wa'^tcini 
pA'kwa''cigAni  meda'"so"cken  ini  me'cena'  itep  a"aiya"aiya''tci 
me'cemego'na'in  a'tA"ciwI''tci'a''tc''.  Pe'kimegon  a'te'pane''tc''. 
I'n  a'ca'wiwa''tci  ma'Agi  Me'ckwA''ki'Ag''''.  Na'kA'^'tc  ayl'g, 
ne'ki'megu   pemate"sigwan   ini'megu   ne''ki   tcinawa'ma''tc''.      I'n 

35a'ca'wiwa''tci  mA'n  a'u'ce'ki'e'tlwa''tci  ma'Agi  Me"ck\vA"ld'Ag''''. 
CAto"etig  i'ni  ni'A"kwatot  in  a'cinota'gayani  ni'nA  cAto''etig'"'', 
Wapinenu'swe'  CA'to 


MICHELSON.]        WHAT    THEY    DO    WHEN    THERE    IS    A    DEATH.  385 

When  there  is  an  adoption-feast  it  is  as  if  the  one  for  whom  the 
adoption-feast  is  given  will  depart  really  forever,  so  that  he  will  not 
(come)  back  and  stay  here.  It  is  as  if  he  will  go  away  forever.  Tliey 
say  that  when  an  adoption-feast  is  not  held  within  four  years  the 
person  will  become  an  owl,  here  on  this  earth.  That  is  why  they  act 
that  way,  that  is,  hold  an  adoption-feast,  so  that  that  will  not  happen 
to  (the  dead).  And  why  this  food  is  there,  is  so  that  there  will  be 
many  people  there  to  eat.  It  is  as  if  they  are  to  play  with  the  person 
for  whom  the  adoption-feast  is  given.  And  after  they  eat,  they  play 
dice  or  they  play  the  women's  ball  game  when  they  don't  play  dice, 
when  an  adoption-feast  is  given  for  a  woman.  The  reason  perhaps 
why  they  do  that  is  because  it  is  what  that  woman  habitually  did 
when  she  was  still  alive.  That  is  why  they  behave  that  way.  And 
when  an  adoption-feast  is  given  for  these  men,  they  would  play  cards. 
Sometimes  they  play  the  moccasin  game  (according  to  the  games)  the 
men  were  in  the  habit  of  playing.  And  they  would  play  ball.  They 
used  lacrosse  sticks.  It  is  as  if  they  were  playing  with  him  for  the  last 
time,  so  it  is  said.  This  is  how  it  is  when  they  play  ball.  When  the 
man  for  whom  the  adoption-feast  is  held  is  a  To'kan"'^",  the  To- 
'kauAg''''  win  the  game.  The  Kl'ckS'Ag''''  can  not  win.^  And  if  it 
is  a  Kl'cko'*'  woman  for  whom  the  adoption-feast  is  given  the  Ki'cko- 
'Ag''''  win,  as  in  turn  the  TD'hanAg""''  do  not  win.  And  that  is  the 
way  it  is.  And  this.  Wlien  they  are  dancing,  it  is  as  if  they  were 
"playing  with  him  (her) .  That  is  how  it  is.  And  there  is  still  another 
thing.  At  the  time  the  person  who  has  been  adopted  is  ready  to 
leave,  the  ones  who  adopted  him  (her)  usually  accompany  him  (her) 
a  little  way.  They  would  go  holding  (the  goods)  for  him  (her). 
They,  it  seems,  accompany  him  (her)  a  little  way.  And  that  is 
how  it  is.  And  as  long  as  the  one  adopted  does  not  give  back 
in  return  (ten  sacks  of  flour),  so  long  is  he  not  to  go  there.  And 
after  he  has  given  ten  sacks  of  flour,  he  can  go  there  any  time, 
(or)  he  can  live  with  them.  They  will  love  him  very  dearly. 
That  is  the  way  these  Meskwakies  do.  And  as  long  as  he  shall  live, 
so  long  is  he  related  to  (those  who  selected  him  to  be  their  relative). 
That  is  the  way  these  Meskwakies  do  when  they  adopt  each  other. 
That  is  as  far  as  I  shall  tell  what  I  have  heard,  my  friends,  my  friend 
W&piuenu's"'^'. 

'Ki'cko'kwa'Ag''''  is  rhetorical  for  ICrcko'Agki'. 


B. 

A'A'CKIWATIKEG  A'°TCIMON  A'NETO'PTC    U'WiYr*'. 

KA'cina'gwA  mAniyatug  a'cawiwa'te"  a'A'ckina'ina'ipAna'te'si^tci 
negu'ti  me'to'saneniw'"^'.  A'ckine'po'it  A'cki''tca'i  wa'^tci  wilpikegi 
tatA'gi  Wi'"sA'ka'  ute'ca'wiwen"''.  Me'cena"yatuge  k^\bo'tw 
a'wapitatepowa'wate'e  mane'towAg'''",  a'wapitepi'mete'e  Wi''sA'ka" 
5  u'sI'ma'Ani  winAme'gaylg''''.  Mane'towAgi  ma'A'g  a'pwawimenwa- 
ne'mawa'^tc  a'm"cini''tc  u'sime'tl'a'i  kAbo'twan  a'ki'cowiiwate'e'- 
yatuge  wi'pAna''tci'"awa''tci  negutwayaw'^''.  Im'yiituge  negu't 
a'AnS'ka'nete"  a'nA'toma'^tci  WrsA''ka'An  6'ku'me'sAn"''. 

Mete'ino'  lya"  pyaya'^tci  kA"ci  pe'ki^'tci'megu  manetowa'  a'pemi- 

10  tepi''tcigwAna"cka'tini''tc''.  Ina'megumego'nA  po''tca"anig  a'wawi- 
"kwAnA'pi'i"*tc.  A'ckwa'tameg  a'AtAma'"ete'  A'pwa'gAnAn°'". 
Ini'meg  a'nA''kuma''tc''.  Ka'o'ni  ki'cinA''kuma'^tc  ii'kAno'nete"'*': 
"Na"i,  mAniku"  winA  ma'A'gi  wa^'tci  nA'tome'ki  mane'towAg''''. 
Wrpwawimenwjme'to'saneni'wigina'inanetA'mowa'^tc  uwi'yawaW'". 

15MAnA''tca''i  negu'ti  ko''ci'semA  wi'p5nime'to'sane'niwi<'tc'V' 
a"me'*tc'',  "mA'nA  mage'ginegA  ko"ci'sem"'*^',''  a"ine''tc'".  ""O'  'o' 
'wana'ini  wa'^tci  nAto'miyag''''^V'  a"i''ciwa''tci  me^'tcemo'g''*'. 
"  'O'  ci'  mA'nA '^tca'VinA  niageginegA  tcagiki'"cawiwA  netena'- 
nemaw'''^'.       MAnA''tca''yatug     amikA'ckita''AmagwA     A"ckapawA 

20wi'kA'ckita"Aniawag\vanima''',"  a"i'"ciwa'*tc'".  "MA'niyu  wi'nanug 
a"p3^aiyani  neki'ci'meguke'kaneme'gotug'"'',"  a'i"ciwa''tci  me'- 
^tcemog''^".     Iniga"mcgu  a'peminowi'te'"'. 

Inl'yatuge  na'tA'sugunagA'tenig  a'kIpApamwa"tAge'e  mAmi'cI"'^', 
"Na'i',  mAni'  kemene'se'menani  krkiwapAtape'n""*^'.     A'ut5tametl'- 

25yAgwini  a'nigawi  ki"apen°*',''  a'kiwinetuna'mute'e  mAmi'ci"  A"cka- 
paw"^'. 

Iniyatug  I'n  a''ckigit  a'wapiwene'te'e  wa'^tcike'si'yanig  a'i'ciwi- 
''tcawe'te""' ;  inAga"  ka"te"sitA  •wa''tcinawA"kwanig''''.  A'klwapA- 
tA'mowa'^tci  mA'n  A"k''. 

30  Ki'cipeno''tcipyane''tci  mA'nA  Wi'"sA'ka'  I'niyatug  a'wapiwAni'- 
'ate'e  witama'^tci'''.  Wi"sA"ka'  ini'megu  a'mo'cita'ate'"'.  "KA'ci- 
''tca"  ma'Ag  i'ca'wiwAg'^'V'  a'i"cita"ate"e  Wl'sA'ka'*'.  A'ckAmi 
a'Anemi'Ane'kI''ini''tc''.  Kageya'"megu'  ca''cki  nya'w  a'pemiwl'- 
tama'^tc'".     "Ma'Agi  wi'nanug  a'gwi  wi"wAni''Agin"'V'  a'cita'a''tc'". 

35  Ma'a'iga"  A"cki''tca"  A'te'ckawi'megu  a'Anemi'ca'wini''tc''.    "  Nl'nawA- 
''tciwIga'tApitu    nemlwe''ciwen'''',''    a'Anemi'ke'toni''tc''.      Ka'oni'- 
megu  a"AnemiwA'ni'a''tc''.      Kagawa'^tci  nl''cw  a'pemiwi'tama'^tc''. 
386 


B. 

THE  VERY  BEGIXNIXG  OF  THE  STORY  HOW  ANY  OXE 

DIES. 

AVell,  this,  very  likely,  was  what  they  did  when  one  person  first 
lost  his  life.  The  one  who  first  died  is  why  Wi'sA'ka"*"'s  custom 
first  began.  It  seems  likely  that  at  one  time  the  manitous  were 
having  a  council  about  Wi'sA'ka-*"s  younger  brother,  and  also 
himself.  As  these  manitous  did  not  like  the  two  brothers  soon  they 
decided  to  kill  one  of  them.  So,  it  appears,  one  (of  them)  was  sent 
to  summon  Wi'sAka'-*"s  grandmother. 

TTlien  the  old  woman  arrived  there,  behold  the  manitous  were 
seated  in  a  row  with  their  knees  touching  each  other.  She  squatted 
down  at  the  rear  of  the  wickiup.  She  was  given  a  pipe  to  smoke  at 
the  door.  She  at  once  accepted  it.  After  she  accepted  it.  she  was 
addressed:  "Xow  this  is  why  these  manitous  summon  you.  They 
think  their  lives  will  not  be  peaceful.  One  of  these  your  grandchil- 
dren shall  cease  living."  she  was  told,  "your  grandson  who  is  the  big 
one,"  she  was  told.  "Oh  ho,  that  is  why  you  summon  me,"  said  the 
old  woman.  "Well,  I  think  the  big  one  has  already  completed  his 
plans.  The  ceremonial  runner  is  the  one  whom  you  might  get.  if  you 
were  able,"  she  said.  "He  probably  alreadj-  knows  that  I  came  here 
this  day,"  the  old  woman  said.     She  then  went  out. 


Several  days  later  a  ceremonial  attendant  went  crying  about, 
"Xow  we  shall  go  about  and  look  at  this  island  of  ours.  Those  of 
you  who  are  brothers,  shall  go  in  opposite  directions,"  the  cere- 
monial attendant  and  runner  said  while  going  around. 

TTlien,  it  seems,  the  younger  (brother)  was  led,  he  was  made  to 
accompany  them  toward  the  north;  the  old  one  was  led  toward  the 
south.     They  looked  about  this  earth. 

After  this  Wi'sA'ka'*'  had  been  led  far  off,  then  it  appears  that  he 
began  to  lose  those  whom  he  accompanied.  Then  Wl'sA'ka'*'  was 
suspicious.  "What  are  these  going  to  do?"  thought  Wi'sA'ka"*'. 
Tliey  became  fewer  and  fewer  in  number.  Finally  he  went  along  with 
only  four.  "I  shall  not  lose  these  now,"  he  thought.  At  first  these 
did  all  sorts  of  things.  "I  shall  stop  to  tie  my  bundle  well,"  they 
continued  to  say.  And  then  he  continued  to  lose  them.  Finally  he 
went  along  with  two.     "I  shall  not  lose  these,"  Wi'sA'ka'*'  probably 

387 


388  FOX   MORTUARY   CUSTOMS   AND   BELIEFS.  [eth.  ann.  40. 

"Ma'Agi  wi'nanug  a'gwi  wi"wAni''Agin°'',''  a'citii'ate'eyatuge  Wi'- 
'sA'kti'*'.  Me'ce'megu  ne'gutenwi  mA'n  a'cimatanAgI'gwa'cka''tc 
a'wA'ni'a'^tci  na'"kanin°''.  Negu'ti  kagawa''tci'megu  negu't 
a'pemiwltama'te'^'.  Pe'ki'inegup  In  aAkawa'pAma'^tc  Inin"''. 
5  KAbotwemegu  na''k  a'wAni'a'te''''.  I'niyiitug  a'tcagiwAni'ate'e 
wlta'ma''tci'''. 

"NAtawa'^tci'mcgu  miime^tcinai  ni'mawike''tci'sA  nigani  pemii'- 
"kiwig'^'V'  a'ci'tii'a'^tc''.  A'pemi'penu''tci  ne'ci'k*'.  Ina"  ke''*tci- 
sa^'tci     me'cena"megu     na''k     a'AnemapAta'ninig'''",     na'kA'megu 

lOa'pemi'penu'^tc''.  Me'cena''  ne'gutenwi  na'gi'sa''tc'',  kAbo'tw 
a'ka'cke'tawa'te'  u'si'ma'An"'',  "Na'i',  Wi'sA''ke,  ne"se'"se  tani  "wanA 
ii'a'wiyAn?  Iniyapi  ma'A'g  a'ne''ciwa''tc'","  a'igu'te'  a'mAmato'- 
megu'^tc  u'si'ma'An"''.  "A'awI'wAnani  pya'n""',"  a"igu''tc''. 
A'pemi'penu''tc''.      A'tAne''tawa''tc    a'eipemi'penu''tc''.      AiyAga'- 

ISma'klw  a'pemipAgi'cig''''.  I'ni  na''k  a'nA'gi'sa'^tci  ke'tenA'^tcI'- 
megu  u'si'ma'An  a'Aneminane'ku'wani'^tc  a'co'wa'ki'einego'na'''. 
Ite'pin  a'ciwa'pu'sa^'tc'".  Ka'^tci'^tci'  ca''ck  a'aiyl'ciki'pyamA'ckA'- 
tenig  a'tA'ci'kawo'mete'  u'si'ma'An"'*.  Iniyatuge  Wi'"sA'ka" 
a'mya'cita''ate''^'.     Wl'mai'yogini  ii'ine'cka'te''^'. 

20  KiigyatA'megu  a'kegyatame'ki''sawa''tci  mane'towAg''''.  "Ci! 
Namegi'mii'  iiiApig''"',"  a'igowa''tci  manetowa'i  manetowAg''''. 
"KinwawAga'i  ki'mA'^tci'nawapwA  Wi''sA"ka"'^V'  a'i'tiwa<'tc''. 

Me'cena'yatugemegon  a'pemiwapu'sate'e'.  Ina'  pyaya'^tc  6'kume'- 
"se'wag'''',    'wana'a'iga'    iniyii'A    me'to'sane'nivva''' ?    Ne'ci''k   uwl'- 

25gewawi  a'A"tanig''''.  A'pemipi'tiga^'tc'".  "Ano''ku  tatepi  wjina'- 
niyagA  me'to'siine'nivvAg'''',"  a'ina'te'  o'kume''sa'An°''.  "No'cl'i, 
me'to'saneniwAgi  'wiinA  ketecita'^',"  a'igute'  o'kunie"sa'An°''. 
"MAne'towAgima'Inig'''',"  a'igute'  o'kume''sa'An°'".  "'O  'o' 
manetowAgi'wa'nA,"        a'inate''^'.      "A'a"e,       manetowAgiku"Inigi 

SOpamiwi'^tcawi'wAwig'''","  a'igu'te"'^'.  " 'O  '6' 'wa'nA  'I'ni,"  a'ina'te' 
o'kiime''sa'An"''. 

A'nAna'i'cige'e'yatuge  pa'pegwA  a'ckipe'kuta"inigi  negu't 
a'kiwika''cki'a''tci  wawlya'i'nigwan"''.  "Ci!  'WiinA ''tea''yatuge 
pya'^tcinAna''kawit6'tawitA    ne'sapi    yo    wI'nA    ne'slma'"^',"    a'citii- 

35 'ate'*''.  PapegwA'megu  na'kA'<'tci  wa,pAnigi  pe'ku'tanigi  na'kA'- 
megu pyatewiinema'^tc  uwI'ya'An"''.  Ke'tcina'e'meg  ii'klwika'- 
'cki'a''tc''.  Na'kA'megu  kutAgi  ne'sugunagA'tenigi  na'kA'megu 
a'pyani'^tc  a'ekAmi'megu  ke"tcina'  utA'ckwatamwagi'megu 
ii'pAgAma'nema'^tc''.     "'WanA      yatuge      kl'tA'cikAka'^tcito'tawitA 

40  a'nepo''kayan'"''  V  a'ci'ta'a'*tc''.  NyawugunagA'tenigi''tca'yatugani 
pe'kutainigi'megu       a'pAgAmwawa"cini'*tci       negu't       utA'ckwa'- 


MICHF.LSON.I        BEGIXXTXG    OF    STORY    HOW    ANY    ONE    DIES.  389 

thought.  Well,  as  he  once  shut  his  eye  an  instant  he  again  lost  (one 
of  them) .  So  he  went  along  with  one.  He  watched  him  very  closely. 
Soon  he  also  lost  him.     So  it  seems  he  lost  all  he  accompanied. 


"Well,  I  shall  run  over  to  the  side  of  yonder  hill  for  a  view  for  the 
last  time,"  he  thought.  He  started  off  running  hy  himself.  He 
ran  up  a  hill  to  where  there  was  a  view,  and  he  again  started  running. 
Now  once  when  he  stopped  nmning,  soon  he  heard  his  little  brother. 
"Now,  Wl'sA'kii''^',  my  older  brother,  where,  pray,  are  you?  At 
last  these  (manitous)  are  killing  me,"  so  he  was  told  when  he  was 
besought  by  his  younger  brother.  "Wlierever  you  are,  come,"  he 
was  told.  He  started  running.  He  ran  in  the  direction  he  heard 
him.  He  leaped  from  the  crests  of  hills  to  the  crests  of  other  hills. ^ 
^Vlien  he  halted  in  his  flight,  surely  the  voice  of  his  little  brother  was 
becoming  lower  over  the  hill.  So  he  walked  in  that  direction.  Wlien 
he  came  to  view  it,  the  grass  was  tramped  down  where  they  had 
struggled  with  his  younger  brother.  Then,  it  seems,  Wi'sA'ka'*'  had 
painful  feelings.     And  he  gulped  as  if  to  weep. 

The  manitous  nearly  came  to  the  surface  of  the  earth.  "Well! 
Place  yourselves  (deeper)  in  the  earth,"  the  manitous  were  told  by 
the  manitous.  "For  you  are  challenging  Wl'sA'^i'^^V'  they  said  to 
each  other. 

Well,  it  seems  as  if  he  started  to  walk  away.  When  he  arrived 
at  their  grandmother's,  where  were  the  people  who  were  formerly 
there?  Their  dwelling  was  there  alone.  He  started  to  enter. 
"Grandmother,  where  are  the  people  who  were  formerly  here?"  he 
said  to  his  little  grandmother.  "My  grandchild,  did  you  think  they 
were  people?"  he  was  told  by  his  little  grandmother.  "They  are 
really  manitous,"  he  was  told  by  his  little  grandmother.  "Oh  yes, 
manitous,"  he  said  to  her.  "Yes,  they  are  manitous  with  whom 
we  have  been  living,"  he  was  told.  "Oh  that's  it,"  he  said  to  his 
little  grandmother. 

Tlien  it  seems  that  he  lay  down.  Suddenly  early  in  the  evening 
he  heard  some  one  about.  "Well!  Wlio,  pray,  who  is  it  that  is  come 
to  play  a  trick  on  me  when  my  little  brother  is  slain?"  he  thought. 
Suddenly  the  next  day  when  it  was  night  he  again  thought  he  heard 
the  sound  of  some  one  approaching.  He  heard  him  about  very 
close  by.  On  another  day,  the  third  day,  he  thought  he  was  coming, 
arriving  even  closer  to  their  door.  "Who  probably  is  it  that  is 
joking  with  me  when  I  have  a  death  (in  my  family)  ?"  he  thought. 
Tlie  fourth  day  at  night  one  person  came  straight  to  their  door. 

6  Free  translation 


390  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  [ETH.  ANN.  40. 

tamwag''''.  Iniyatug  a'kAnonegu'te'^',  "Na"i',  ne'se''s-',  pa'kenA'- 
mawin""'.  NepyA'ku'i,  ne'se''s'"'.  Cewa'n  a'gwi  kA'cki'to'yanini 
wi'pa'ke'nAmani  ketA'ckwata'menan""',''  a'igu^tc''.  Ca''ck 
a'klwikugwa''ki'cigi  Wl''sA"ka'*'.  Nyawo'nAmegi  k^ui6'negu"^tc 
Su'sI'ma'An  a'klwi'sA'sagigA'ca'ckani'^tc''.  "Na'i',  a'pe''^tcipa- 
"kenAmawi'n""',''  a^igu^'tc'".  "Ke'tenAku"  nepAgi'senego'gi 
kl'^tcimaneto'naiiAg'^'',"  a"igu''tc''.  "A'ke'ka'nemc'k  a'po''sotawi- 
mya'cita"ayAni  wa'^'tci  pAgi'se'iiiwa'^tc'V'  a''igu''tc  u'sI'ma'An°''. 
Inina'  yatugan  a'pemipA'segwi'te'e  Wi''sA'ka''^'.    Umi"camwaw^'', 

10cI''cIgwAn°'',  A'ckwane'ketiiw"'',  pe'pigwa'ck"'',  utA'ku'kuwawAn 
a'awAtenAmawate'*^".  "Na'i',  ne'sl"'",  a'gwi  wrpItigA'nanin"''. 
Ma'Ani'^tca'  keta'wineme'nanAn  ini  mAnA'kA'^tca'i  niAiiA  ki'ce'- 
'sw  a'Anemine'ki''tc''.  KrmawitA'ci\vI''tcime'to'sanenrmawAgi  kegi- 
'e'nanAgi     ke'ci'sa'e'nanAg'''',''     a''ine''tc''.     " 'NAgvva't.\gwi'yatug 

ISa'cipAnA'tAmani  new'I'seniwe'nenan"'','  a'citii'a'wAniiniga"'',  ne'si''"', 
'miyiituge  wi'puni'AtA'maiyan"''/  a'cita'awAnaniga'i  ne'si"'', 
kInA'ku'i  ma'A'gi  kegi'e'nanAgi  ke'cisa'e'nanAgi  tca'gi  wl'i'ci- 
nagwA'teniwi  wrAnemipyapyatAta'e'tiwa''tc''.  A'ku'nawAn  A"pena- 
''tci    wi'tAgwi'seta'tiwAg'''',    ne'si'"''.     N^'kA'^'tci    ki'iiA    me''teno'i 

20  nyanAiionogi  ki''kegApi  wi'ina'ina'nemA'^tci  kegi'e'nanAgi  ke'ci'sa- 
'e'nanAg'''',"  a''inete'  i'n  A"ckapaW'*'.  "Cewa'nA,  ne'si''i,  ki- 
"keteminAmawi  ni'n  aiyo'i  wi'tA'ciwi'^tcime'to'saneni'mAgig''''. 
Wi'ketemage"siwAgi  wi'me'ta'kwinAtuna'Anio''i\vAgi  wi'mi'^tci- 
wa'^'tc'","     a''ine''tc''.     "Na'kA'''tci     wi'nAtota'se'tiwAgi     pemate'- 

25'siwen°''.  I'lii'^tca'  kl'inanetAmaw"'",  tca'wi  tA'swi  ki'wi'^tcime'to- 
'saneni'mapenA  kegi'e'nanAgi  ke'ci'sii'e'nanAg'"',"  a'i'nete'  A''cka- 
piiw"*'.  "Tcagi'megu  wi'i'cinAtota'se'tlwAg'''",  tca'gi  wi'i'ci'u- 
'kunaga'pawa'^tc''.  Na"kA  niAne'seno'  ini'^tca'  inanetAmawiyAn 
aiyo'     wi'tA'ciwi'^tcime'to'saneni'mAgig''''.     Ini'megu    wi'i"cigen'''', 

30ne'si"i,"  a'inete'e'yatug  a'nowen^\.'mawii''tc  uta'wine'mwawAn"''. 
"Ka'tA^'tca'i  pete'g  inapA'mi'kAn°''.  Ca'cki'mA'kwa''tci  ki'Anemi- 
'cita'a'wu'se  pemiwapu"sayAn'"''.  Ketemagi'i'kAni  wapAnapA'- 
mi'k^vn"'',  ne'si'''';  mA'kwa'''tci  krwapu's*"',  ne'si"''.  Ini^'tca'- 
'yiitug    inane 'menAgwe    ki^'tcimanetO'nanAg'''',"     a'ine'te"®".     "I'n 

35a'pe''tci  nagwa'n""',  ne'si"'',"  a'ina'te'  u'si'ma'An"''. 

"Na'i',  a'eitAmi  ki'a'*tcimo"en°<'',  ne'se"s^',"  a'igu'te'®'.  "Na'i' 
aiyapAmi'ku'  yo'we  wi'pyana'aiyowe  kegi'e'nanAgi  ke'ci'sa- 
'e'nanAgi  pa'kenAniawi'yAne'"".  NyawugunagAto'nige'  ini  wi'p3'a- 
nA'aiyow'"'*''.  Wi'Api'^tcipA'^tcipAnawa'te'e  yo'we  kegi'e'nanAgi 
40ke'ci'sa'e'nanAg'^''.  Ki'nA''tca'  ne'se"se  keta'^tciketemagi"awAgi 
kegi'e'nanAgi  ke'ci'sa'e'nanAg'''',"  a"ine''tci  Wi"sA'ka'*'. 

"'Wa'  ke'tenA'ku''",  ne'si''i,  me'^tci'wa'nA  neminawita'"*',  a'pi- 
'tcipo''s6tawiki'cLmawi'menan°'',  ne'si"''.    A'gwi  pa"ci  kiigo"  nene- 


MICHELSON.]        BEGINNING    OF    STORY    HOW   ANY   ONE    DIES.  391 

Then,  it  seems,  is  when  he  was  addressed,  "O  my  older  brother, 
open  it  for  me.  I  have  really  come,  my  older  brother.  But  I  can 
not  open  our  door,"  he  was  told.  Wl'sA'ka''^'  merely  turned  around 
where  he  lay.  When  his  little  brother  spoke  to  him  the  fourth  time, 
his  nails  were  on  (the  door).  "Come,  open  it  for  me,"  he  was  told. 
"Tlie  manitous  of  our  time  have  truly  set  me  free,"  he  was  told. 
"Because  they  know  that  you  have  felt  very  badly  is  why  they 
release  me,"  he  was  told  by  his  younger  brother. 

At  that  time,  it  seems,  Wi'sA'kii'*"  started  to  rise  to  his  feet.  He 
handed  him  their  sacred  pack,  a  rattle  (gourd),  a  burning  billet  of 
wood,  a  flute,  and  their  drum.  "Now,  my  younger  brother,  I  shall 
not  let  you  inside.  (But  you  shall  take)  these  our  belongings  toward 
where  the  sun  sets.  You  shall  live  there  with  your  aunts  (mother's 
sisters)  and  uncles  (mother's  brothers),"  he  was  told.  "Should  you 
think  'I  will  sorrowfully  lose  our  food,'  my  younger  brother,  or  if 
you  should  think  'I  will  now  cease  smoking,'  my  younger  brother, 
these  our  aunts  and  uncles  will  continue  to  bring  each  other  all 
kinds  of  food  (and)  for  you.  Always  they  will  place  Indian  tobacco 
for  each  other,  my  younger  brotlier.  And  you  only  shall  have  with 
it  fivefold  power  and  control  over  our  aunts  and  uncles,"  the  cere- 
monial runner  was  told.  "But,  my  younger  brother,  for  my  sake  you 
must  take  pity  on  those  with  whom  I  shall  live  here.  They  will  be 
poor  and  will  eat  only  that  for  which  they  hunt,""  he  was  told. 
"And  they  will  ask  each  other  for  life.  So  you  will  think  of  them 
for  my  sake,  for  we  shall  equally  live  with  our  aunts  and  uncles," 
the  ceremonial  runner  was  told.  "They  will  ask  each  other  for  all 
sorts  of  things,  even  blankets.  And  for  my  sake  bless  those  with 
whom  I  shall  live  here  when  in  warfare.  That  is  the  way  it  shall 
be,  my  younger  brother,"  he  probably  was  told  when  he  was  handed 
out  their  possessions.  "So  do  not  look  back  at  me.  You  must 
merely  walk  along  with  a  quiet  heart  when  you  start  to  walk.  You 
might  make  me  poor  by  keeping  on  looking  at  me,  my  younger 
brother;  you  may  walk  away  quietly,  my  younger  brother.  Tliat,  I 
suppose,  is  what  our  fcllow-manitous  desire  of  us,"  he  was  told. 
"  Now  depart  forever,  my  younger  brother,"  he  said  to  his  younger 
brother. 

"  Now  in  turn,  my  elder  brother,  I  shall  give  you  some  information," 
he  was  told.  "Our  aunts  and  uncles  would  have  come  back  if  you 
had  opened  (the  door)  for  me.  Tliey  would  have  come  back  in  four 
days.  Our  aunts  and  uncles  would  have  come  to  life  in  that  time. 
You,  my  elder  brother,  are  the  cause  of  making  our  aunts  and  uncles 
wretched,"  Wl'sA'kii''^'  was  told. 

"Too  bad,  my  younger  brother,  I  did  not  realize  it  as  I  already  had 
wailed  so  bitterly  over  you,  my  younger  brother.     I  did  not  even 

^  A  very  free  rendition,  but  tlie  exact  sense  of  tiie  passage. 


392  FOX    MORTUARY   CUSTOMS   AND   BELIEFS.  [eth.axn.40. 

'kanetA'manin"'".  MA'kwa''^tci"^tca'  na'"egA'ce  ki'Anemi'wapu's"','' 
a'ine'te"*".  Fn  a'wapu'sa'te'"'.  Vn  a'ca'wiwa<'tc  a'A'ckiwa'pikegi 
ne'powen"'',  wa'''tci  wapa'pya'seg""'. 

A'ckine'po'it*"  "Tcipai'yapo's''-^'"  i'cite"ka'sowA  a'ckine'po'itA 
Sme'to'sanenl'w^*'.  Iniyiitu'ge  kAbotwe'megu  a'nepo''ite"  ii'ckine'- 
po'it*'.  A'nepo"kawa''tci  me'to'sane'niwAg  a'pwawike'kftnetA'- 
mowa'^tci  wi'i'cawi'gwa'igi  Tcipaiyapo's5n  a'nepo''ini'*tc''.  Inina" 
me'to'sane'niwAgi  napo'ka'wa'^tcini  tcatcagi  mA'kAtawi'gwa'ig'''". 
Ca'cki'meg  a'Agonawa'^tc'". 

10  Ka'o'ni  yiituge  negu't  a'wapimA'kAtawite"^'.  Nyawuguni^'tciya- 
tu'gan  a'keteminawe'si'te""".  A'ketemi'nagu^tci  ma'A'ni  WI'sa'- 
'ka'Aii"''.  MA'ni  'a'^tcimon  a'tcagi'a'^tcimo'"egu<'tc''.  Ma'ii  ato'- 
tatag'''':  a'ca'wini<'tci  ma"a"  a"ne"seme'*tci  Wl'sA'ka"  u'si'ma'An"''. 
Na''ina'     I'n  a'atotA'magu''tci    ■Wi'sA'"ka"An°''.     "Wa^'tci  wiipikegi 

15wi'nanepo''iyagwe,"     ii'igu'te'     ini'ni    Wi"sA''ka'An°''.     ^'MAni^'tca 
wi'i'ca'wiyag'""''',"  a"ine'*tc''.    "Ki'pAga'topwA  kiigo'''.    I'ni  wI'kA'- 
nonagwe     ketcipa'mwawAg'''';     wi'nAto'ta'sagwe     me'to'saneni'wi- 
wen°''.    Me'ce'megu    wl'ina'wagwan    Ini'megu    ■\vi'i"cigen'''',"    a'i- 
gu'te'^'.     A'kiwi'meguwi'tama'^tc''.     Ina'^tciniawe'niwiw**'.      Inini- 

20 ''tca'i  wfutogimaml'wa'^tcin"''.  "KetcIpa'mwawAg'''V'  ii'ine'^tc''. 
InA'^tca'  'I'nanA  "P6'kitepa''uwa'*""  ane't"^'.  'rnaiiA  panApAna'- 
''tci'atA  napo'i'ni'^tcin''''. 

Ka'oni'yatuge     na"kA     kutA'g     a'ne'po'i'^tci     me'to'sa'nenlw'^'^'. 
I'kwawA  'wii'nA  a'nepo"ite''^'.      Ini''tca"yatug  ii'kAkAnone'te'  i'nA 

25negu'ti  ka'ka'nemat  a'tlni^'tc  Ini'  u'slme'ti'a'''.  MAni''tca''yatug 
ana'te'*'',  "Na'i',"  a'ke''kA'wa''tc  ana'wama'^tci  nap6'i'ni''tcin°'', 
"Na'i',  tclnawa'menan  Inugi  mA'ni  a'maiya'cko''soyAni  ne'- 
p6wen°''.  Ini'*tca''yatug  a'ciki'ci'seto'iiAgo'A  kenegwAne'se'nanAgi 
wi'ito'migA'ki  ki'yanan"'',   wi"nanep6"iyAg''"'^'.     MA'ni  wa''sayawi 

30 inugi  a'pAiiapA'tAmAn"''.  MA'ni  wi'na'se''kawA'^tci  kenegwAne'- 
'senanA  Aiya'pa'ta"'^'.  MAnA'itca'  a"kunawA  ketawA'ta'en""^','' 
a"ina''tc'',  "wi'AtAma'^tci  kene'gwAne'sA  Aiyapa'tii''^';  wi'nlganipA'- 
'tii'pwatA  ma'A'n  a'ku'nawAn"''.  Na'i',  mA'nA  a''kunawA  kepya- 
tAta'wi'tone   inA'nA   na''kA   tcIna'waniAg   A'kwitA''kAmigi  wii'^tci'- 

35  'kAnAgA  tcina'wamAgA  mA'ni  a'cime''tci''tcimi''tci  ma'A'ni  a'ku'nawA- 
ni  a'pyatAta'wi'e'k''.  MAni''tca'  a'cinAto'ta'se'ki  ke''kyaweni,  na'kA'- 
''tci  mA'ni,  wI'pwawikwinAta'we'si'^tci  wi'kiwi'ci'u'kuna'gapa'^tc''. 
I'ni  wa'''tci  pya''tci'An6"ka"ci''tci  wi'ina'^tcimo''enan°'',"  a'inete'e'- 
yiituge     na'po'it*'.        "KA'ci  wI'to'tawA'^tci  tcIna'wamAtA     aiyo" 

40  A"kwitA''kAmigi  wa''tci''kAnAtA,  wi'tA'ciwapAna'pAmA'^tc''.  Na'e'- 
gA'ce  ki''wapu's''',"  a'ine'te''^'.  "MA'ni  a'Anemikugwa'kina'gwi- 
"to'^tci  ma'netow  u'tA'kimi,  a'Anemi'A'cki'A'ckipAgame'kwi"seto- 
''tc'',    na''k    ukl'"cegumi    a'Anemi'A'cki'A'ckipAganA"kwA'g6to''tc'' — 


MICHELSON.]         BEGINNING    OF    STORY    HOW    AN^    ONE    DIES.  393 

think  of  anything  else.  So  you  may  please  walk  away  quietly  J"  he 
was  told.  Then  he  started  to  walk  away.  Tliat  is  what  they  did 
when  death  first  began,  and  why  it  began. 

The  person  who  was  the  first  to  die  was  called  "TcIpaiyApo'sW^'" 
[Ghostly].  Then,  it  seems,  the  one  who  first  died  soon  died.  Wlien 
the  people  had  a  death  they  did  not  know  what  to  do  when  Tclpai- 
yApo'sw*'  died.  At  that  time  when  the  people  had  a  death  they 
would  all  fast.     They  merely  hung  (the  corpse  on  a  scaffold). 

And  it  seems  one  person  began  to  fast.  Lo,  he  was  blessed  on  the 
fourth  day.  He  was  blessed  by  this  Wi'sA'kii''^".  He  was  instructed 
regarding  this  story  in  its  entirety.  Tliis  was  related :  what  happened 
to  them  when  Wi'sA'ka''^"s  younger  brother  was  slain.  At  the  time 
he  was  instructed  by  Wl'sA'ka'*'.  "(This)  is  the  beginning  of  your 
dying,"  he  was  told  by  that  Wi'sA'ka'*'.  "This  is  what  you  must 
do,"  he  was  told.  "You  must  boil  (cook)  something.  Then  you 
must  speak  to  yom*  corpse;  you  must  ask  for  life.  Whatever  you 
say  to  him  will  truly  come  to  pass,"  he  was  told.  He  went  around 
with  him  (Wi'sA'ka'^').  That  is  what  is  told  of  him.  He  became 
their  chief.  "Your  corpses,"  he  was  told.  That  very  one  was  the 
one  called  "Head-piercer."  That  one  was  the  very  one  who  first 
took  away  life  from  the  dead. 

And  it  seems  another  person  died.  It  was  a  woman  who  died. 
Then,  it  seems,  one  person  who  knew  what  the  brothers  had  said  to 
each  other  spoke  to  her.  This,  it  appears,  is  what  he  said  to  her, 
calling  her  by  the  term  he  was  related  to  the  dead,  "  Now,  my  relative, 
this  day  you  have  met  death.  That,  it  seems,  is  how  our  nephews 
have  planned  our  lives  to  be,  that  we  should  each  and  every  one  of  us 
die.  To-day  you  have  lost  sight  of  this  daylight.  You  are  to  go 
straight  to  our  nephew  (sister's  son)  Aiyapa'ta''^'.  So  I  send  this 
Indian  tobacco  by  you,"  he  said  to  her,  'so  that  your  nephew 
Aiyapa'ta"'^"  may  smoke;  he  must  be  the  one  to  first  smoke  this  Indian 
tobacco.'  Well,  I  bring  you  this  tobacco,  and  this  my  relative  * 
whom  I  have  left  on  the  sm-face  of  the  earth  sends  this  message  by 
me  when  he  brings  you  this  Indian  tobacco.  And  this  is  what  they 
ask  you  for,  old  age,  and  this,  that  they  be  not  in  want  of  blankets 
to  clothe  themselves  when  they  stand  around.  That  is  why  I  am 
sent  here  to  tell  you."  That  is  what  it  seems  the  dead  was  told. 
"Never  mind  your  relatives  whom  you  have  left  here  on  the  surface 
of  the  earth, °  you  must  look  upon  him  as  happy  there.  You  may 
walk  away  slowly,"  she  was  told.  "Where  the  manitou  continues  to 
change  the  appearance  of  his  earth,  where  he  continues  to  make  it 
green,  and  where  he  continues  to  make  his  skies  green,  where  he  con- 

'  So  the  text;  obviously,  however,  "our  nephew"  [or"your  son"]  should  be  substituted  for  "your 
nephew." 
8  Grammatical  singular,  but  plural  in  meaning. 
*  Free  translation. 

3.599°— 2.5t 26 


394  FOX   MOBTUABT   CUSTOMS   AXD   BELIEFS.  [eth.  axx.  40. 

a'pAriapA'tAmAn"*'.  MA'kwa'*tci'*tca"  ca"cki  na'e'gAce"  cfi'cki 
wapu'sa'in""'.  Wi"mA'^tc  Aiya'pa'ta'A  pvanu'tawAt^'.  'Ma'iu 
win  a'pTa*tciine'*tci'*toi'miwa'*tci  tclnawa 'niAgigi  mA'n  a'wi'pwa- 
wiwicapenawa'^tc''.  na'kA  tca'gi  wipemiwane'pe'ci'ute'teriA'- 
omowa'^tci  wi'i'ci'u'kunaga'pawa'*tc''.  Xa'kA''*tcayigi  na"inai  mA'ni 
niAne'senowa 'kya'seto'nigwam  mane'towAni  u'to'kimi  ayi'gi  wi- 
'klwimi'ca^tcinagwi'oni'^tc''.  I'n  a'ciine''tci'*tci'niiwa'*tci  \nine'nani 
tcinawa 'niAgig^''.  Xa'kA  mA'ni:  wl'i'ciim''*tciwa'^tci  tcagi'megu 
kago'''.    a'ciine'^tci'^tci'miwa'*tci    wi'i'nenan"''.      Ma'Aniga'    a'ku'- 

lOnawAni  pya'^tci'awAta  iVa'^tcin"'"."  a''ma'*tc''.  I'n  a'nawa'^tc 
utclpa'mwawa'i  na'ina'  panate'si'ni'^tcmi  neniwAga'i  ne'po'ite 
tana'k  A'peno'A  tana'ke  mete'mo'  i'kvrawAga''.  Ini'megu  wate'- 
natagi  kA'nawin  aiyd'megu:  ute'natawi  na'ina"  a'ne'tA'mawu'^tc 
u'si'maAni  Wi'sA'ka'*'. 

1-5  Ka'o'ni  neniwA  na"kA  ne'po'i'^to  a'uni"^tca'ne'si*'tc  ^''tigi^tc  a'u'- 
wiwi''tc''.  Aa'^tci'mo'e'^tci  na'ina'  a'nAna'i'cime'^tc''.  Mene- 
'tAmi'megu  Me'sA'kAmi'gu'kwawA'  SA'kAA'mawap''.  Inugi  na'kA 
me'cena'ina'  u''*tciwapi  mA'n  a"ine'^tc''.  "Xa  i'  mA'nA'A  a'knnawA 
ki'nA    ki'mene'tAmitape'sinu'tawawA      pemame'ki'cinAni      Me'sA- 

20kAmigu'kwaW^'.  ilA'nA  ko'ci'semA  wi'pitd'*tca'moyAn°^'.  Majia- 
■^tca'  a'kxmawA  kenlganitape'sinu'tawaw'^^'.  KiAse'mi'awA  m a 'n \ 
ko'ci'seniA  na'ina'  kA'nonat  Aiyapa'taAni  kl'nA  mA'ni  aAne- 
mJA'ckiAckipAgamekwise'toyAni  kiya'wi  ko'ci'semAg  a'pltopito- 
"^tca'moyAn"''."  a'ine'te'^'. 

25  "MA'n  inug  a'na'5e''kawA"*tci  kenegwAne'sena'n"^',  ki'nA ^tca' 
awAS  iya'  ki'menwikiwi't*'."  a'ine''ine'*tc'',  "mA'n  iini'^tcane'- 
'siyAn"^'.  na'k  a'uwi'wiyAn""'.  a'u'giyAn""'.  a'ute'kwa'miyAn""'. 
a'utota'miyAn"'',  a'nA'gAnA**tc''.  Ca'cki'^tca'  mAkwa'^^tci  klA- 
'semi'awAg'''.     Ki'a'^tcimw-i'ta'wawAgi  ma'A'n  a'ku'nawAn  awAta'- 

30  ikin"''.      Wra'*tcimw-i''tawA''tc    a'cinAtawanetAmawawa'*tc    uneg- 

wAne'swawAn"''.    pemate'siweni    wi'inaneme'gowa'^tci    ta'ya'tAgwi 

kenegwAne'se'nanAn"'.  "        I'n      a'ne''tc'\        "AVipwawipetegi'i- 

'ciwapAnanemA*^tci  tcina'waniA'*tc''.     Ca'cki  niA'kwa''*tci  ki'na'se'- 

kawawA     kenegwAne'senan"'.        Ketemagi'i'yagAni     tcinawa'mA- 

35 '*tcig^''.'     I'n  a'ne'^tc"'.     "Ca'ck  a'cime'^tci'^tcime'k  ini  wiAnemi- 

"cita\ni''sayAn''''.     ilA'ni    na'k*^'.     A'pAnapA'tAmAni    pamame'ki- 

'segi  pamame'kwA'gotag^'."      I'n    a'nawa^'tci   nap6'i'ni''tci    tclna- 

wa'ma'^tcigi     kanokAn6'na'*tcigi     napo'i'ni''tci''\        •'Wa'^teipAgi'- 

cimngi  wT'i'ciwapu''sayAni  mA'kw-a''*tc''."     I'n  a'nawa"*tc''. 

40  Aiyo'megu  tca'g  ute'natawi  ma'A'gi  Wi'sA'ka'  u'si'maAni 
na'ina'  a'ne'tA'mawu'^tc''.  I'ni  wate'natagi  kA'nawin"''.  I'ni  ni'n 
a'cLke'ka'nemAg^''.  A'Aneme''kawa"^tci  mA'ni  wi'se'niweni  nya'- 
wTigun  a'ke'giwa'*tc''.  PitA''wa'*tcigi  wa''*tci  nyawuguni  pemi- 
wfse'niwa'^tci  wiawAta'wome''tc  ini'n  Aiyapa''ta'An''''.     PitA''wa- 


UICHELSON.]        BEGISSIXG   OF   STORY  HOW  AXT   OXE   DIES.  395 

tinues  to  change  their  appearance — you  have  lost  sight  thereof.  You 
may  merely  walk  away  quietly  and  slowly.  This  is  what  you  are  to 
say  to  Aiyapa'ta'*'  when  you  come  to  him,  'This  is  the  message  my 
relatives  send  by  me.  that  they  be  not  hungry  and  that  they  all  may 
easily  obtain  blankets  to  wear.'"  And  when  the  manitou  sends  wars 
on  his  lands,  also  (he  will  provide  things')  whereby  they  may  appear 
in  gay  attire.  That  is  the  message  my  relatives  send  by  me  to  tell 
you.  And  this:  that  they  may  have  all  kinds  of  food  to  eat.  such  is 
the  message  they  send  by  me  to  tell  you.  And  they  sent  this  Indian 
tobacco  by  me,'"  he  said  to  her.  That  is  what  they  said  to  their 
corpses  if  a  man  died,  or  a  child,  or  an  old  woman,  or  a  woman. 
That  indeed  is  from  where  their  speech  is  gotten:  it  is  gotten  from 
the  time  Wi'sA'ka'^'s  younger  brother  was  slain. 

And  then  a  man  died  who  had  children,  a  mother,  and  a  wife.  He 
was  spoken  to  when  he  was  laid  (in  the  grave).  First  an  offering 
(of  tobacco)  was  made  to  Mother-of-aU-the-Earth.  And  then  they 
begin  to  tell  her  this:  •'O  Mother-of-all-the-Earth,  who  art  about 
everywhere,  you  shall  first  joyfully  receive  this  Indian  tobacco. 
You  are  to  take  this,  your  grandchild,  within  your  body.  Verily 
you  must  first  joyfully  receive  this  Indian  tobacco.  You  are  to  help 
this,  your  grandchild,  when  he  speaks  to  Aiyapa'ta'^'.  as  you  continue 
to  make  yourself  green  when  you  receive  your  grandchildren  in  your 
body,"  she  was  told. 

(The  corpse  was  told)  "This  day  you  will  come  to  our  nephew,  and 
you  will  be  better  off  there."  he  was  told,  "'you  have  children,  a  wife, 
a  mother,  a  sister,  and  a  brother  whom  you  are  leaving.  So  you  are 
to  merely  quietly  help  them.  You  will  deliver  their  message  when  you 
bring  him  this  Indian  tobacco  which  they  send  by  you.  You  will 
teU  for  them  what  they  desire  from  their  nephew,  that  they  and  all  of 
us  be  blessed  with  life  by  our  nephew.'"  That  is  what  he  was  told. 
"And  you  are  not  to  think  backwards  of  your  relatives.'"  You  must 
simply  go  quietly  to  our  nephew.  (Otherwise)  you  might  make 
your  relatives  poor."  That  is  what  he  was  told.  "You  are  merely 
to  think  of  the  message  they  have  given  you  as  you  walk  along. 
..\jid  this.  You  have  lost  sight  of  the  earth  and  the  sky  which  hangs 
everywhere."  That  is  what  the  relatives  said  to  the  dead,  (the  rela- 
tives) who  spoke  at  length  to  those  dead.  "  You  are  to  walk  quietly 
towards  where  the  sun  goes  down."     That  is  what  they  said  to  him. 

It  was  all  gotten  from  the  time  that  Wi'sA'ka'^'s  younger  brother 
was  slain.  The  speech  was  obtained  from  that.  That  is  how  I 
know  about  them.  They  (the  dead)  are  four  days  on  the  way  when 
taking  this  food.  That  is  why  those  who  bury  (.the  dead)  feast  for 
four  days,  so  that  Aiyapa'ta'^'  might  be  taken  (the  food).     Those 

>•  Free  translation. 


396  FOX    MORTUARY   CUSTOMS   AND    BELIEFS.  [eth. /nn.  40. 

''tcig  a'wi'se'niwa'^tc  I'na'.  Na'"kA  ki'ciwrsenl'wa''tcin"'',  pe'kutii- 
'i'nigin  i'n  a'awA'towa'^tcipa'pe'e  napo"itcig  a'awAta'wawa'^tc 
Aiyapa"ta'An°''.  Ini'^tca'  a''cikeg  i'n  a'<'toim5n'''",  tA"swi  nl'nA 
nota'gayan"''.  A''tcipAnAgi''tci  winA'megu  I'n  a'^tci'mowAg''''. 
5  Na'kA'^'tc  aiyo"mAn  a'nep6''iwa''tci  me'to'sane'niwAg  ini''tca''i 
tcI'panA'ki  pyaya'wa''tcin°''.  MA'n  a''nepeg  u'wiya'  aiy6''megu 
kenwa''ci  kl'wItaW^".  Kiwi''tca'wiwawA  me'to'sane'niwa'''.  Me- 
'ten6"megu  ki'cinAna"i'ka'wu''tci  a'kA'ckipe'nowa<'tc''.  Ini'^tca' 
ina'^tcimowAgmA'a'pe"®';     ke'kii'nemap     a'citapwa'gwii'ig''''.        I'n 

10  a'ca'wiw'a''tc  a'pA'gine'^tc  u'wIya'*^'.  I'ni  na''kA  kutA'gi  tAga'wi 
a'ina'^tci'mo'e''tc  a'kAkA'none'^tc'".  Wa'ce"ki"etA  nl'ato'tA  i'ni. 
MAni"^tca''  ane'^tc'':  "Na'i',  inugi  mA'ni  pe''k  ini  wi"na'se''kawA'^tci 
kenegwAne'sena'n"-*'."  Ini<'tca''yatuge  mene'"tA  ki'pya''tcime- 
'to'saneni'witcig      a'iti'wate'"".        "MA'ni'^tca"      wi'ina''tci'mo'A''tci 

ISkenegwAne'sena'n"*'."  Ana'wama''tc  a'ke'kA'wa'^tci  wa'ce'ki'e'me- 
'^tcini  kakA'nonat*'.  A'sii'miiwAni'  soge'nawAgi  wa'ce'ki''etcig'"'. 
'O'  tana''ke  "u'gwi'site  pagine'me'^tcin''''.  "Na'i,  negwi"s'^",  inu'- 
gi  mA'ni  a'wapu''sayAn°'',  aiyo"  A'kwitA''kAmig  ii'ponikiwi'- 
taiyAn"'',  wi'na'gwaiyAni  ma'Agi'^tca'    tcinawii'mAtcig   aiyo"   wi'u- 

20  ''tci"kAnA''tci  tca'g  a'inago'tiyAni  tca'g  anago'mA''tcig  i'ce''tca'. 
I'n  a'ciki'ci'se'tonAgwe  kenegwAne'se'nanAgi  wi'wi''tcime'to- 
'saneni'mAgw  ai'yanetA  keneg^vAne'se'nanAg''''.  I'ni  wa''^tc  ito'ito'- 
migA'ki  kerne"  to'saneniwiwe'nenan'^'',  a'ki'ci'kwaiya'ciki'ei'se'- 
tonAg'""''.    MA"k\va''tci''tca'"    mAni    na''egA'ce    wi"wapu'sa'"eneg''''. 

25  I'ni  wi'Anemi'citawu''sayAn°'V'  i'ni  'a'ne"*tc'',  "ini  a'ciki'cikwaiya- 
'ci'ina'kimA'monAgw^e  kenegwAne'se'nanAgi  wi'Anemi'ci'tci'gayAgwe 
pemate'"siweni  wi'i'ci'A'pi''kAnA'^tci  tcinawa'mA'^tcig'''',"  i'n  a'ne^'tci 
wa'ce''ki'etA  me'to'sii'neniw"*'. 

Na'kA'''tci  mA'ni  kutA'gi  negu'ti  na''k  iniwa'megonini  na'ina"  mAni 

30  kutA'gi  ni"atot*'.  MAni'  tatAgi  a'wi'"kuwa''tci  wa'ce"ki^et*",  ini'gi 
wiku'me'^tcig  iiyig  ini'gi  tatA'gi  tci'paiyAg  i''ciwa.p''.  'I'ni  wif^tci 
ma'ne  'ai'yotiigi  wi'se'niweni  tci'paiyAgi'  tatAg  uwi'seni'wenwaw"'". 
Ina'^tcimowAga'pe''^'.  I'n  a'cike'kanetAmani  ni'n  a'cipe"se"cayan°''. 
Ini  tA''swi  mA'n  ana^'tci'moyan"'',    ca''cki  ni'n  a'cinota'gayan"'". 

35Na'ina"megu  mA'nA  Wi''sA'ka'A  'u'si'ma'Ani  ne'tA'mawu'^tc 
inina''meg6ni  wii^'tci  pya^'tcimawAte'natag  a'^'tcimon"''.  Ina"megu 
ute'nataw'''".  I'ni  tA'"swi  me'kwanetAma'ni'  cAto"etig'"'',  Wapine- 
nu''swA  wi'wa'pAtAg''''. 

Ka'o'ni    kutA'g    a'A'ckine'p6'i''tc    u'wiya"     a'kiga'nwi'e''tci    ta- 

4QtA'g'''".  A'eiwapi<*tca''tatAgikiga'nwi'e''tci  na'ina'"mAn  a'Anagwini- 
gi'ga'  a'"nepcg  u'wiya'*'.  I'n  a'ki'ganugi  "A'nemo'A  niA'cku^'tcI- 
'sA'ga"''.  A'kAkA'none'^tc  A'ckuta'na'siw''*':  "Na'i',  neme''cu 
A'ckutana'siw"'"',  ki'uA  mA'ni  aiyo'  ketA''seg6pi  wi'tA'cipe'cigwa- 
''tcimo''tawA''tci  k6'ci"semAgi  kago"  atomigAte'nigin  uwi'yawaw"'". 

45  Ma 'nA ''tea       a'"kunawA       ki'nA       ki'mene'tAmitape'sinu'tawaw"*". 


MICHELSON.]        BEGINNING    OF    STORY    HOW    ANY    ONE    DIES.  397 

who  bur_v  (the  dead)  feast  then  for  (four  days).  And  after  they 
have  feasted,  at  nights  those  who  died  would  take  (the  food)  to 
Aiyapa'ta'*'.  Tliat  is  how  the  story  goes,  as  much  as  I  have  heard  it. 
To  be  sure  they  tell  it  all  sorts  of  ways. 

And  when  people  die  here,  they  arrive  at  the  land  of  ghosts.  Now 
when  any  one  dies  he  stays  a  long  time  here.  He  lives  with  the 
people.  Only  after  an  adoption-feast  has  been  held  for  them,  could 
they  go.  That  is  what  (people)  usually  say;  I  do  not  know  if  they 
speak  the  truth.  This  is  what  they  do  when  any  one  is  released  by 
an  adoption-feast.  And  they  speak  to  them  a  little  differently  when 
they  address  them.  So  I  shall  tell  about  a  person  being  adopted. 
This  is  what  (the  dead)  is  told:  "Well,  this  day  you  are  going  straight 
to  our  nephew."  That  is,  so  it  seems,  what  the  people  who  first 
came  to  live,  said  to  each  other.  "This  is  what  you  must  tell  our 
nephew."  The  one  who  delivers  the  speech  calls  the  one  who  is 
being  adopted  by  the  kinship-term  (of  the  dead).  Those  who  are 
being  adopted  hold  tobacco  in  their  hands.  Oh,  it  may  be  his  "  son 
for  whom  the  adoption-feast  is  held.  "Now  my  son,  as  you  walk 
away  ceasing  to  dwell  on  the  surface  of  the  earth,  you  are  to  depart 
leaving  these,  your  relatives,  all  your  different  relatives  here.  This 
is  how  our  nephews  have  made  plans  for  us,  so  that  some  of  us  might 
live  with  each  of  our  nephews.  That  is  why  our  lives  are  so,  for  it 
has  already  been  planned  for  us.  So  you  are  summoned  to  walk 
away  quietly  and  slowly.  As  you  walk  away  you  will  constantly 
think  of  (what  you  have  been  told)"  he  is  told,  "that  is  how  our 
nephews  already  have  made  it  a  rule  for  us  to  follow,  namely,  to 
leave  life  with  your  relatives  in  good  cheer."  That  is  what  an 
adopted  person  is  told. 

And  this  one  other  little  thing  also,  of  the  same  character,  will  I 
tell.  Wlien  the  one  adopted  goes  around  giving  invitations,  those 
invited  are  supposed  to  be  ghosts.  That  is  why  a  large  amount  of 
food  is  used,  because  it  is  supposed  to  be  food  for  the  ghosts.  That 
is  what  they  usually  say.  That  is  what  I  know  of  it,  (and)  how  I 
have  heard.  This  is  all  I  have  to  tell,  that  is  all  I  have  heard.  Tliis 
story  has  been  collected  from  the  time  the  younger  brother  of  this 
Wi'sA'ka'*'  was  slain.  It  is  derived  from  there.  That  is  as  much 
as  I  remember,  my  friends,  so  that  Wapinenu'sw'^'  may  look  (at  what 
has  been  written). 

And  there  is  another  story  when  some  one  first  dies  and  when  a 
gens  festival  is  held  over  the  person.  When  a  person  dies  in  the 
evening  is  why  a  gens  festival  is  given.  A  gens  festival  of  a  dog  or 
beans  is  held.  The  Spirit  of  Fire  is  addressed:  "Now  my  grand- 
father. Spirit  of  Fire,  you  have  been  placed  here  to  uprightly  tell 
your  grandchildren  when  something  happens  to  their  lives.  You 
shall  be  the  first  to  gladly  receive  this  Indian  tobacco.     And  the 

"  The  bereaved  one's. 


398  FOX   MORTUARY   CUSTOMS   AND   BELIEFS.  [eth. -inn.  40. 

Na'"kA  mA'nA  "A'neniig  a'tAna^'tcimetA  Tayapi'gwa'cig  ayl'gi 
wfA'tAmaw™*'."  I'n  a'nawa'^tc''.  "Wi'pe'cigwa'^tcimo'ta'wiyag 
aneriAmagayage  mAn  a/'kunaw™'*"."  I'n  a'nawa'^tc''.  Ki'cikA- 
n5na'wa''tcin  I'n  a'wapina'gawa''tc''.  I'n  a'mai'yowa''tci  tatA'g''''. 
5Ke"tcima'netowAn  a'a''tcimo'"awa'^tc'',  "Negu'ti  mi'so'n  a'pAnate- 
'simigA'tugwan°'\  Inipa'pe'  a'I'yowa''tci  mane'towAg''''.  Ne- 
'kAnitepe''kwe  a'nAgA'niowa''tc''.  A'niba''cime'^tci  tatA'gi  na'po- 
'it*'.    Ini  tA"sw  a'ca'wiwa'^tc  ina''. 

Ka'o'ni   na"kA    yatuge   negu'ti    kutA'g    iiketcminagu'te'    ini'ni- 

10  ""tea'  Po'kitepa'u'wa'An  ane'me''tcin"''.  A'a''tcimo'"egu''tc  a'cimi- 
'kc'^tca'wini<'tc  lya'"'".  U'wiya'A  mA'ni  napo''i''tcin  inipape- 
'iinlnini  a'p6'kitepa''ugu''tc'". 

Pe'kiga"megupi  nanlmi'etl'niwa'i  tci'paiya'"'.  Na'kA'^tci'mAn 
a'cikegipi  itepi  mAni'mogu  aiyo"  a'cikeg  aiyo''  I'nip  a"cikeg  iya''i 

15  tcIpanA'k''.  Ana'*tcimu''tci  negu'f  " MAgitug''*' "  i"ci'sow  itep 
a'a'pi'a'^tc''.  MAnA"k  a'apitA'cine'po'i''tci'  Sinina'peteg  AnI'ga'ma" 
npguta''yatug  ini'yiitug  a'nepo'i'te'  iya"i  tA'ci  ka'o'n  i'kwawA 
wiito'tamit  a'pya"^tciwapiwena'te'e  tci'paiyAn  aya'i'  ca'"cki 
negAto'ck-v'ca'a'i       pema'one'gowa''tc'' — aya'pwawi        A'ta'pyanAn 

20  a'awA'awawa'^tc  i''*tcinAg''''.  Me'oe'megu  a'pya'^tcipap6'nlwa''tc'", 
nyawugunagAtenigiyatugan"''.  KAbo'tw  a'kutena'te'e  wato'- 
tamit  a'me'ckwine'gwani''tci  kA"ci  a'Ape'so"ini''tci<*tci.  Onipiga' 
a'wiga''tci''cima''tc''.  MA'nAga'  nii'po'it  ini'yiitug  a'nagwate''^'. 
TcipanA'k     a"a''tc'".     A'Ane'Ane'me'ka'^tci     wa'^tcipAgi'ci'monig''''. 

25Ke''tcimyawime'gup  a'Anemi'"seniw''''.  Aniwi'kawaniwa"ipi  niii- 
'tAnA'sita'i'ni'^tci'''.  KAbo'tw  a'nAgi"ckawa''t.ci  negu'ti  metemo'- 
'a'An°''.  "A'pyaiyAn""'',"'  a"igu<'tc''.  "A'a''e,"  a''ina'^tc''. 
"Nina'nA  wina'niyiigA  wi'kA'ekipya''tcipe'nowAg'"V'  a''igu'^tc''. 
"Agwi''tca''meg  uwiya'A  wi'pyil^tcipenu'^tc  i'cita"a''tcin°'',"  a''ina- 

30  djc''.  "Pe''ki' ckwe' pe"kiga"winan  a'A'ckA'^tci'pwi'Ag'''V'  a"ini''tc 
ini'ni  tci'paiyAn"''. 

I'n  i'na'tci  kegya'tciga^  no'ta'An  a'A''tanig'''".  Me'cemegu 
nc'guta'Ina'i  a'pi'tiga''tc'\  Ina'tci'i  nanep6'i'ni<*tcin  a/'nawa'^tc''. 
Piti'g    a'A'"cAme''tc''.     "'O'    iya'ma'ku'wi'n    uwi'giwAgi    tcinawa'- 

35inA'*tcig'''V'  a"ine'^tc''.  "Taniyapi  wi'i'ca'wiyAn"'",''  a"ine''tc''. 
"Kiwa"k.\niga"?"  a"ine<'tc'".  "A'a"e,"  a'i"ciwa''tc''.  Pe''kipi 
manii'niwa'i  tci'paiya'*'.  Ke'tcotiiweni'meg  i'na'  a'A''tanig''''. 
IvAbo'tw  a"nawa''tc  umi"sa'Ani  na'pe'  u'ce'mi'An  apya'^tci- 
'sAgapyani'gani''tc''.     "Na'i'     niA'nA     ki'a'wAnawA     ki'Aneinino'- 

'iOmegu,"  a''igu''tc'",  "kegA'tomyagAni'megu."    "'Au',"  a''ina''tc''._ 

Ki'ci'A''cAme''tc    i'na'    wigi'yapeg    i'n    a'pya''tci'penu''tc''.     Ini- 

''tca"yatug  ini'ni  Po'kitepa'u'wa'An  a'pemine'kiigu'te'"".    "Ma  ua- 

••tca      pyagwa'ni     M\'gitug''^',"     a''ine''tc'".     "Pemine"kawu"k"^," 

a''ine"*tc''.        A'pemine'kagu'"^tc  inini  Po'kitepa'u'wa'An"'".        I'n 

45a''cawi<'tc'".  A'pe'mamu''tc''.  "AnigA  pA'gine'k"',"  a"ine''tc''. 
Katawi'meguniAtAne''tc  in  a'pA'gina''tc  u'taiyan°''.    I'nipi  me'ta'- 


MiciiELSON]         BEGINNING    OF    STORY    HOW    ANY    ONE    DIES.  399 

being  who  has  his  eyes  on  the  smoke-hole,  who  is  said  to  be  there, 
will  also  take  a  smoke."  Tliat  is  what  they  say  to  him.  "You  will 
tell  it  trutMuUy  for  us  when  we  hand  out  this  Indian  tobacco." 
Tliat  is  what  they  say  to  him.  After  they  have  addressed  him  then 
they  begin  to  sing.  This  is  supposed  to  be  weeping.  Tliey  say  to 
the  Great  Manitou,  "One  name  has  been  broken."  The  manitous 
always  say  that  among  themselves.  They  sing  all  night.  They  are 
supposed  to  stay  up  with  the  dead.     Tliat  is  all  they  do  there. 

And  then  it  seems  another  person  was  blessed  by  the  one  called 
Head-piercer.  He  was  told  how  (Head-piercer)  worked  yonder. 
When  any  one  died  (Head-piercer)  would  pierce  their  head. 

It  is  said  that  the  ghosts  have  a  fine  time  dancing.  And  it  is  said 
that  over  yonder  in  the  land  of  the  ghosts  it  is  as  it  is  here. 
A  person  by  the  name  of  "Big-Mouth"  reports  this  who  is  said  to 
have  been  there.  It  seems  when  he  died  the  other  side  of  Cedar 
Rapids,  that  is  where  he  died  over  there,  then  a  woman,  who  was 
his  sister,  carried  the  corpse  here  when  they  only  used  horses  to  ride 
upon — before  the  Indians  used  wagons.  They  camped  many  times, 
it  seems  it  was  four  days.  Soon  when  his  sister  felt  him  he  had  a 
red  arm  and  was  still  warm.  Then  she  laid  him  down  very  care- 
fully. Tlien  it  seems  this  dead  one  departed.  He  went  toward  the 
land  of  the  ghosts.  He  kept  on  walking  toward  the  setting  of  the 
sun.  He  followed  a  large  road.'^  Persons  who  were  barefooted  had 
made  many  tracks,  it  is  said.  Soon  he  met  an  old  woman.  "So 
you  have  come,"  he  was  told.  "Yes,"  he  said  to  her.  "Our  (rela- 
tives) will  not  be  able  to  come,"  he  was  told.'^  "No  one  desires  to 
come,"  he  said  to  her.  "Oh  I  am  very  tired  of  waiting  for  them," 
that  corpse  said. 


Lo,  there  were  big  and  long  wickiups  there.  He  entered  one.  Lo, 
he  saw  those  who  had  died.  Inside  they  fed  him.  "Oh  your  rela- 
tives live  over  there,"  he  was  told.  "What  are  j'ou  going  to  do?" 
he  was  told.  "You  may  return?"  he  was  told.  "Yes,"  he  replied. 
It  is  said  there  were  many  ghosts.  It  was  (like)  a  large  town  there. 
Soon  he  saw  his  elder  sister,  I  mean  his  niece  (sister's  daughter) 
coming  leading  an  animal.'-  "Now  you  must  take  this  (horse)  and 
ride  him,"  he  was  told,  "including  the  saddle."  "All  right,"  he  said 
to  her. 

After  he  had  been  fed  in  that  wickiup,  he  started  back.  As  he  was 
returning  it  seems  that  he  was  pursued  by  Head-piercer.  "Big 
Mouth  has  come,"  (Head-piercer)  was  told.  "Pursue  him,"  he  was 
told.  Then  Head-piercer  pursued  him.  That  is  what  happened 
to  (Big  Mouth).  He  started  to  flee.  "Throw  him  away,"  he  was 
told.     When  he  was  nearly  overtaken  he  gave  up  his  horse.     Then, 

12  Free  traaslation. 


400  FOX    MORTUARY   CUSTOMS   AND   BELIEFS.  [eth.  ann.  40. 

'Icwi     pe''k     a"pe'mamu''tc'\     Ininiga'i'pinini     Po'kitepa'u'wa'Ani 
mAtAnegu'te'ega'  Inin  I'ni   wi'pwawi'ape'si'te'"'. 

I'n  ana'ina'^tcimu'^tca'pe'  i'nA  pA'"cit6''^'.  "Ma'nawAgi  pe''k''," 
iwa'pe'*".  NenotawawA'megu  ni'nA  a'kwaye'sa''iyan  I'n  a'ina''^t('i- 
5mu''tc''.  Mecla"siiguniga''yatug  a"pemine'po'i''tc''.  KwIyenA'megu 
meda"sugunagA'tenig  a'ape'si'te'"',  kwiyenA'megu  lya"  a'pyane- 
■^tc''.  "I'n  ana'i'ina'''tcimu''tc  I'nA  pA"cito''*'.  Utaiya'n  ini 
mi'ne'^tcini  a'mAni''egu'*tci  Po'kitepa'u'wa'An"''.  I'n  ana'i'ina'- 
''tcimu'^tc   Ite'p   a'a'pi'a'^tci    tcI'panA'k  I'nA   pA''cito'-^'.     I'ni   nl'A- 

10'kn'ii'''tcimt\w"''',  cAto''etig'"'".  MA'n  a'cawi<'tci'  neguf,  cA't"', 
Wapinenu''s^'«'. 

Ka"o'    niA'ni    na''k    ane'^tci    wa'nAgug    ii'kf ei'cime'^tc    A'kwi'ta- 
'kigi  nap6''itcig'''': 

"Ka'o'  i'ni  mA'n  a'pAnapA'tAniAn  a'ckipAgaoA'kwA'gotiig''''.     'O' 

15lni''tca''yatuge  wi'nA  no"^tc'',  a'A'kwa'pyiiyiigi  wi'nA  no'^tc'',  keme- 
"to'saneni'wiwen"'',  wI'nA  no^'tc*'.  'O'  winwa'wA  wI'nA  no^'tc'',  Me- 
'sA'kAinigu'kwaw"*',  wi'nA  no'^tc'',  wi'plt6''tcame'k'',  wI'iiA  no'^tc'', 
mA'nA  k6''kume's'*',  wI'nA  no'^tc''.  'O'nlniyatug''^',  wI'nA  no'''tc'', 
a'cikl'capya'se'tonAg'^'^''',   -wlnA   no'^tc'',    "6'   kenegWAne'se'nanAg'''", 

20  wI'nA  no^'tc''.  Oni^tcaVlnAga'  no'^'tc'',  niA'kwa'^'tc'',  wInA  no''^tc'', 
wlVapina'se''kawA"*tc'',  wI'ila  no"'tc'',  '6'  kenegwAne'sena'nAg'''', 
wi'nA  no'^'tc'',  aiya'ko'wi,  wI'nA  no''*tc'',  Inu'gi  wI'iiA  no'^tc'', 
a'ciki'ci'se'tonAg''"'''',  wI'nA  no^'tc''.  '0'  wI'iiA  no^'tc'',  pAgAinigapa- 
wino'kAtawA'te  keneg\vAne'sena'nA,wI'nAn6''tc'',wI'awAtenA'mawA- 

25 ''tc'',wI'nAno'^tc'',  a'ku'nawAn"'',  wI'nA  no'^tc''.  Ca'Vk'',  wI'nA  no- 
''tc'',  pema'te'siwen"'',  wIiiA  no'^tc'',  Avra''tcimwi''towa''tc'',  wI'nA  no- 
^tc'".  Aiyo",  wI'uA  no'^tc'',  A'kwitA"kAraig'''',  wI'nA  no'''tc'", 
wa''tci'kAnA''tcig'^'",  wi'nA  no'^'tc"',  wrpwawi-wI'nA-no'*'tc''-wa- 
pAna''tci'i"A''tci   tcinawa'mA''tcig'''',   wI'nA  n6'<*tc''.      I'ni'^tca'   na'- 

30 'egA"c''',wi'na'gwaiyAn°'"  ,\v-I'nAn6'"*tc'',Aiya'pa'ta'*",  wI'nA  no'^^tc'', 
na''k*',  wI'nA  no''^tc'',  wa'ne'pe''c'',  wi'nA  no'''tc'",  wrAnemiute'- 
"tenAgi  tcinawamAt*',  wI'nA  no'^'tc'',  wrAnemi'u'kuna'gapa''tc'', 
ke''kya\ven'''',  wi'nA  no'^'tc''.  'O'  wlnwa'wA'^tca',  wI'nA  no'^tc'', 
kl'citl'gvva'ig'''',   wI'nA    no''^tc'',    wl'ina'ina'inanemawa'^tci    wlnwa'- 

35 w^-^',  wI'nA  no'^'tc'',  wrina"ina'ne'mawa''tc  u'ci'sa'wawa''',  wi'nA 
no'<'tc'',  ugl'wawa'i  wI'nA  wI'nA  no'<'tc''.  Tani^'tca'  wri"cikeg'''', 
wI'iiA  no'''tc'',  'o'  a'nwa'to'k'',  wI'nA  no'^'tc'',  pAgAmigapawi'- 
'tawAt^',  wI'nA  no'^'tc'',  kenegvvAne''senan"*',  wI'nA  no'^tc', 
Wrnaiyatugega'     wI'nA     n6''^tc'',     tca'gi     mA'ni,     wi'nA     no'^'tc'', 

40a"A'ckipAganA'kw-A'goto''tci  ma'netow'^'*^',  wI'nA  no''^tc'',  ukl- 
'cegumwaw*'',  wI'nA  n6''*tc''.  Ini'^tca'  mA'k\va'''tci  wrwiipu'- 
"sayAn"'',  wI'nA  no''^tc''." 

i'n  a'cipe'se'tawAgi  na''kA  negu'ti  kakA'nonatA  nap6'i'ni''tcin°''. 
A'^tcipAnAgi^'tci'megu     ina'^tci'mowAgi     kiikAno'na'^tcigi     napo'i'ni- 

45  <^tci''',  Wapinenu"s^'''.     I'n  anetu'namu''tci  negu'f. 


MICHELSON.]         BEGINNING    OF    STORY    HOW    ANY    ONE    DIES.  401 

it  is  said,  he  fled  on  foot  (literally,  without  anything).  It  is  said 
that  if  he  had  been  overtaken  by  Head-piercer,  he  would  not  have 
come  back  to  life  again. 

Tliat  is  what  that  old  man  used  to  tell.  "There  are  very  many  of 
them,"  he  used  to  say.  I  myself  heard  him  tell  it  w^hen  I  was  a 
boy.  It  seems  that  he  was  dead  for  ten  days.  On  exactly  the  tenth 
day  he  came  back  to  life,  exactly  when  he  was  brought  here.  That 
is  what  that  old  man  used  to  tell.  Only  he  was  deprived  of  the 
horse  (which  had  been  given  him)  by  Head-piercer.  That  is  the  story 
the  old  man  who  had  been  to  the  land  of  the  ghosts  used  to  tell. 
Tliat  is  as  far  as  I  will  tell  about  him,  my  friends.  That  is  what 
happened  to  one  man,  my  friend  Wapinenu's^'*^'. 

And  this  is  what  the  dead  are  told  after  they  have  been  laid  in  the 
grave  on  the  hill : 

"Now  you  have  lost  sight  of  the  green  skies  which  hang  above. 
It  is,  so  be  it,  as  it  seems,  as  far  as  your  life  extends,  so  be  it.  She,'^ 
so  be  it,  Mother-of-aU-the-Earth,  this  our  grandmother,  will  have  you 
in  her  body,  so  be  it.  It  is,  so  be  it,  as  has  been  planned  for  us,  so 
be  it,  by  our  nephews,  so  be  it.  And  then  you,  so  be  it,  will  walk 
quietly,  so  be  it,  straight  to  (our  nephew),  so  be  it,  as  it  has  been 
planned  far  back  for  us  here  by  our  nephews,  so  be  it.  Wlien  you 
reach,  so  be  it,  our  nephew,  so  be  it,  you  will  hand  him  the  Indian 
tobacco,  so  be  it.  You  are  only,  so  be  it,  to  speak  to  him  for  life,  so 
be  it,  for  them  (those  here) .  You  are  not,  so  be  it,  to  look  back,  so  be 
it,  at  those,  so  be  it,  whom  you  have  left  here,  so  be  it,  your  relatives, 
so  be  it,  so  be  it,  so  that  you  will  not  destroy  them,  so  be  it.  So  now 
you  may  quietly  walk  away  to  Aiyapa'ta''^',  so  be  it,  and  ask  that 
your  relatives  easily  obtain  blankets  to  wear  in  the  future  and  attain 
an  old  age.  Tliey,  so  be  it,  promised  each  other,  so  be  it,  to  bless  their 
uncles  (mother's  brothers),  so  be  it,  and  aunts  (mother's  sisters),  so 
be  it.  So  it  can  not  be  that  he  will  not  believe  you,  so  be  it,  when 
you  step  up  to  our  nephew,  so  be  it.  Now  it  seems,  so  be  it,  that 
all  this  green  sky,  so  be  it,  which  the  manitou  has  hung  (from  above), 
is  their  sky,  so  be  it.     So  you  may  quietly  walk  away,  so  be  it." 


Tliat  is  how  I  heard  one  person  speak  who  spoke  to  a  dead  (person) . 
Tlie  dead  are  addressed  in  all  sorts  of  ways,  Wapinenu'sw*".  That  is 
how  one  person  spoke. 


"  The  word  must  be  so  rendered  despite  tbe  Indian  text. 


c. 

A'CA'WIWA^TC  l'NEPO'"IWA''TCI  ME'CKWA"Kl'AG°'. 

A'caViwa'^tci  Me'ckwA''ki'Ag  a'nepo''i\va'*tc'',  nii''kA  wa'^^tci  ke- 
kanetA'mowa''tci  wl"iti'i'tlwa''tci  kAkAnone'tlwat®'.  MA'nip  a"ca'- 
wiwa'^tc''. 

Mane'towAn  a'ckiki'ciniAina''tci'e'gowa'*tci  me'to'sane'niwAg  iikA- 
5none'gowa'*tc'',  "MA'ni  wi'i'cime'to'saneni'wiyag''™","  a'i'gowa<^tc''. 
"  MA"kwa''tci'mcgu  krAnemime'tome'to'sane'niwip''*'.  Ni'naiyo' 
keki'cimAma'^tci'enep'''*'.  Ka'tA'^tca'i  wawAne'cka'i-me'to'sanenl'- 
wiweni-nene'kanetAga'g''"'.  Inugi  niA'ni  ni'n  a'ki'ci'e'nAgow'"''. 
A'gwi  ai_vo'nina'i  wi'nepo'I'yagwin"''.     Kenwa'ci'megu  kl'me'to'sii- 

lOneniwi'p"'^'.  I'ni  nl'n  anitneme'nAgow^"'.  A'gwi'  ca"cki  no'mA- 
gtiwi  wi'me'to'saneniwi'yagwin"''.  KAkanwa'ci'megu  wfAnemina- 
nilw'u'tiyag'''^'''.  I'ni  ni'n  ananeme'nAgow'^^".  Ne'cagwanemu 
nl'nA  nand'mAgawi  wl'me'to'saneni'wiyag'''"^'.  Cewa'n  ini'megu 
mamye"tci  ki'pya'nutap^^'.     I'ni  tcAtcA''kwime'to'saneni'wiwen'''". 

15 MA'ni  wi'u^tci'ca'wiyag''"'''.  WawAne'cka'ita"agAni  na"ina'i  wii- 
pikekane'tAiniigw  inini  wi'pyanu'tAniag'''"''.  Inu'gi  wI'nA  niAni 
kenwa'ci'megu  kl'AneminanawapwA  mA'nA  krce''sw*'.  Mamye- 
'tci'megu  mA'nA  ki'ce''swA  tA''swi  mama'^'tciyagwe  ki'tcagina- 
wa'p'^'^".       Ni'nA     'I'nA     netAno''kanaw^*".       MAni'megu     a'cina'- 

20wagwin  i'ni  wi'ki'ci'meguke'kiine'menag  a'cime'to'saneni'wiyag''''^'. 
Wi'wawAne'cka'i'ga'ime'to'sane'niwit  inini'megu  wi'ke'kiineme'gu- 
''tcini  ki''ce'son°'".  Neni'w  i'kwa'wA  w4''sayagi  kiigo''  i'ciwa- 
wAne'cka'ikA 'notify' ,  inini'megu  wi'ke'kaneme'gu'^tcini  ki"ce- 
"son"''.       O'ni    mA'ni.       Na"kA    tepe'"ki    pe"ki    wi'A'kawapAme'- 

25gwiyag''^'"'V'  a'i'gowa''tci  mane'towAu"''.  "MA'kwa'*tci''tca''megu 
me'to'sane'niwig''"'.  Ki'ke'ca'*tcime"to"sane'niwip"'^".  Ki'ke'cata- 
netipwA'megu.  Ka't  a'cimya'netegi  inaneti"kag''"'.  Me'sotawi'- 
megu  ki'tepa'netip^*'.  Na''kA  wawAne'cka'ikA'nawIni  kii'tA  nene- 
'kftnetAgix'g''"'.       Me'cemego'na'i     mya"cikegi     kene'cki'menep''*'. 

30Me'nwikegi  ku'^tci  ni'n  anJineme'nAgowe  A'peniiwe'mcgu  a'cime'- 
nwikeg  i'ni  ni'n'"^'.  KAkanwa'ciga''megu  ki'Anemime'tome'to- 
"sane'niwip'''*^".  A'gwi  no'mAgiiwe'  ca'"cki  wi'me'to'saneniwi'- 
yagwin"''.  Xe'ki'megu  wi'Anemitapwa'tawi'wagwan  ini  wi'Anemi- 
"i'"cikegi       ki'yawaw"''.         Anemi'megu-A'pi'tci-wawAne'cka'i'wag- 

35 wan"'',  ini'megu  wi'Anemi'A'pi'tcikegi  keme'to'siineniwi'wenwaw'^''. 
MA'ni  me'to'''tc  a''cikegi  ki'yawawi  me'cemego'na'  mAni  kiigo" 
a' tci 'gay ag ''''''".  A'cki'*tca'"megu  Ani'wige's*'.  Ka'o'ni  kAbo'twe 
ponimenwi"katag'"'',  ini'*tca"megu  niA'ni  wl'i"cikegi  mA'ni  kepe- 
mate'si'wenwaw'^''.         I'n      i'nugi      niA'ni      ka'cki'ine'nAgoW"''," 

40  a'i'gowa^'tci  kakAnonego'wa^tcin"''. 
402 


c. 

THE   WAY  MESKWAKIES  DO   WHEN  THEY  DIE. 

(Tliis  is)  what  the  Meskwakies  do  when  they  die  and  how  they 
know  what  they  shall  say  to  each  other  if  they  speak  to  each  other  (at 
burial).     This  it  is  said  is  what  they  did. 

The  people  were  addressed  by  the  manitou  by  whom  they  were 
first  made  to  move  (i.  e.,  have  life),  "This  is  the  way  you  shall  exist 
as  mortals,"  they  were  told.  "You  must  live  quietly  in  the  future. 
I  made  you  to  move  (i.  e.,  gave  you  life).  Do  not  think  of  an  evil 
life.  Tliis  day  I  have  made  you.  You  will  not  die  right  away.  For 
a  long  time  you  will  exist  as  mortals.  Tliat  is  what  I  think  of  you. 
You  will  not  exist  as  mortals  for  merely  a  short  time.  You  will  con- 
tinue to  see  each  other  for  a  very  long  tune.  That  is  what  I  desire 
for  you.  I  am  unwilling  for  you  to  live  (but)  a  very  short  time. 
But  you  will  surely  come  to  that.  Tlien  life  will  be  very  short.  This 
is  why  that  will  happen  to  you.  At  the  time  when  you  begin  to  have 
evil  thoughts,  then  you  will  come  to  it.  Now  to-day  you  will  con- 
tinue to  see  the  sun  for  a  long  time.  Surely  as  many  of  you  as  stir 
(i.  e.,  have  life)  will  all  see  him.  I  myself  employ  him.  As  you  now 
see  him,  he  will  have  known  how  you  live.  Whoever  shall  live  evilly 
will  be  known  by  the  sun.  The  man  or  woman  who  says  anything 
evil  while  it  is  daylight  will  be  known  by  the  sun.  And  this.  You 
will  also  be  watched  very  carefully  at  the  night,"  they  were  told  by 
the  manitou.  "Live  quietly.  You  must  live  gently.  You  must 
think  kindly  toward  each  other.  Do  not  think  of  what  is  evil 
toward  each  other.  You  must  all  be  fond  of  each  other.  And  do  not 
think  of  bad  language.  I  warn  you  against  anything  which  is  bad. 
For  I  desire  you  (to  do)  what  is  right,  always  what  is  right  is  what  I 
desire  of  you.  (If  you  do  that)  you  will  continue  to  live  for  a  very 
long  time.  (It)  will  not  (be)  for  a  short  time.  You  will  only  live  so 
long  as  you  shall  continue  to  believe  me.  For  as  long  as  you  shall 
continue  to  be  evil,  so  long  will  your  life  be  (short) .  Your  body  is  the 
same  as  when  you  plant  anything.  At  first  it  will  grow  rapidly. 
And  if  it  soon  is  not  properly  taken  care  of,  then  your  life  will  be  like 
this.  This  is  what  I  can  tell  you  to-day,"  they  were  told  when  they 
were  addressed  by  him. 


403 


404  FOX    MORTUARY   CUSTOMS   AND   BELIEFS.  [eth.  ann.  4C. 

'O'nipi  kAbo'twe  negu't  A'ckA^'tci'megu  a'ne'p5"i'^tc''.  A'pwa- 
wike'kanemawa''tci'megu  a"ciwapawi'nigwan°'".  Kenwa'ci'megu 
a'kiwipemenawa''tc'".  KAbotwep  mi  negu't  a"mo'"ci'to<*tc  a'ciwapi- 
"ca'wini'^tc''.  Onin  a'a''tci'mo'a''tci  me'to'sane'niwa'i  wl'i'ca'wini- 
5dtc'":  "MA'ni  wi'to'tawag'^''^".  Kl'nii'ca'<'tci'ap"*".  'O'ni  wi'pi'- 
tAVag''""","  a"ina''tc''.    "Ki'ko'genapwAga''",''  a'"ina''tc''. 

I'nipi  me'to'sane'niwAg  a'sage'"siwa<'tc'".  O'nipi  kegime'si'meg 
ii'mamA'kAta'wIwa'^tci  nAno"ckw  a'nAnatwa\va'mawa''tci  mane'- 
towAn     anemawa'ta'in"''.     Inipi'megu     negu't     a'ketemi'nagu''tci 

lOKe'cemane'towAn"''.  Kenwa'ci'meg  a'a"pA'wa"^tc''.  "Cil'Wa'ninA 
nekete'minagwA  ma'netow  anawe'niwit-^',''  a"ci'ta"a''tc''.  To'ki- 
''tc'',  a'tcagi'meguke'ka'netAg  ana'pA'wa''tc'",  a'pwawiwA'ni- 
'ka'^tc'".    "Ci!  Pe'ki'megu  nemenana"pA'w"'*^V'  a  ci'ta'a'^tc'". 

Kageya''megu    A'te"tcima'    a"a''tc''.    Pe''k    a'nene'kane'ti'su'^tc 

15ana'pA'wa''tc''.  A'te"tcima'  a'Api"Api'*tc''.  KAbotwepi  niAn 
a'cinAta'w§,pi''tc  aiyonina'  a"nawa''tci  negu'ti  ne'niwAn"''.  A'kA- 
kan6"kwani''tc  a'me'tcinAme''ckani''tc'':  ca''ck  a'uta'siyanini''tc''. 
"Ci'!  "Waniiyatuge' mAnA?"  a'ina'nema''tc'". 

'Wa'nA  agwi'megu  kiigo"  i'cike'kanemi'yAnin"'",''  a''igu''tc''. 
20      "Agwi'ku''',"  a''ina'^tc'". 

"'O'  'Wi'sA'ka'A"  "^tca"  ne'tegogi  manetowAg"''',''  a"igu'*tc''. 

'"Wana'yatu'ganA  Wi"sA'ka'*',"  a"ci'ta'a''tc''. 

"Ma'u  a'ca'wiyan"'':   mA'ni  mene"si  ni'nA  ne'ki'ci't"'/'   a"igu- 
''tc'".    "Me'cemego'na'i  mA'ni   natAm5''iyagwe   ne'ki'ci't"'.    Inugi- 
25  ''tca"mAn    a'tA'cikwakwinAtawinane'tAmAni    ki'yaw    i'ni    wa'''tci 
pyanu'tonan"''/'  a''igu''tc''  Ini'ni  Wi'sA''ka'An"''. 

"Na'i',  ne'ci"s''',  krwi'tAmon  A'ne'ki'i  kago'*''.  Ini''tca"megu 
ki"Anemi'ci'meguwi'ciginene'ka'netap^-*-'.  Ki'a'*tci'a<'tcimo''awAgi 
kI<*tcime'to'sane'niwAg'''',  ne'ci'^s"',"  a''igu''tci  Wi'sA'"ka'An°''. 


30  "MAni<'tca"i  niA'uA  ki'ce"swA  ke'nawapw  a'Anemi'ne"ki''tc''. 
I'ni  wi'ke'kA'Ama'tlyiigwe  wi'mawitA'ci'giyagw  in  a"awi''tci 
ne''sima"*'.  '  Iyapa''ta''^"  i'cite"kanegwA  manetowa"''.  Ne'segw'A- 
''tca'  ini'i  ne"sima'A  ni'^teimaneto'nana'''.  Iniga''megu  wi''ai- 
yiigwe   nepo'i'yagwin    a"awi'^tci   ne'"sima''*^".     I'nA   wi'wi^'teime'to- 

35 'sane'nimagwA  nepo'i'yagwin"''.  Ananemeno'wagwan"'',  ini'megu 
wi'Anemi'i'ciine'to'saneni'wiyag'^""^'.  Ki'upinawa'e'guwaw''*'.  Ce- 
wa'nA  me"teno"megu  a'pema'te'si''tci  mA'kwa'^tei  ma'to'sane'- 
niwit  i'na'  ini'n  a'a'wini<'tci  wi"awit*'.  Ke'tcinawa"megu  wi'wi'- 
''tci'at*'.    Agwiga'me'ce'meg  u'wiyii'  ina''i  wi'a'wi'^tcin"''. 

40  Ma'u  anilneme'nAgow""'":  Nyiiwe'nwi  ki'Anemi'awi'p"*'.  Po'si'- 
megu  wawAne'cka'  a'pema'te'si'^tci  mene'tAmi"senigi  wi'giyap  ini 
wl''awi'itc''.    Aya'wA'pi'tcime'to'saneniwiyagwini'mcgu  i'ni  wi'Ane- 


MICHELSON.]      THE    WAY    MESKWAKIES    DO    WHEN    THEY    DIE.  405 

And,  it  is  said,  later  on  one  of  them  died.  They  did  not  Imow  what 
was  the  matter  with  him.  For  a  long  time  they  kept  (the  body). 
Soon,  it  is  said,  one  (person)  had  a  vision  of  what  happened  to  (the 
other).  Then  he  told  the  people  what  they  should  do:  "Tliis  is  the 
way  you  must  treat  him.  You  must  clothe  him  in  finery.  Then  you 
must  huTv  him,"  he  said  to  them.  "And  you  are  to  wash  him,"  he 
said  to  them. 

And,  it  is  said,  the  people  were  afraid.  Tliereupon,  it  is  said,  all 
fasted  earnestly,  crying  and  seeking  everywhere  for  the  true  manitou.' 
Then,  it  is  said,  one  was  blessed  by  the  Gentle  Manitou.  He  dreamed 
of  him  for  a  long  time.  "I  declare!  The  one  who  is  called  a  manitou 
has  blessed  me,"  he  thought.  As  soon  as  he  awoke  he  knew  all  that 
he  had  dreamed,  for  he  had  not  forgotten  it.  "Well!  I  have  had 
a  very  wonderful  dream,"  he  thought. 

Finally  he  went  far  off.  He  thought  over  carefully  what  he  had 
dreamed.  It  was  far  away  where  he  sat  down  and  remained  seated. 
Soon,  it  is  said,  as  he  looked  around,  he  saw  one  man  right  beside 
him.  He  had  long  hair  and  was  naked:  he  only  had  on  a  breech- 
cloth.  "I  declare!  Who,  pray,  is  it  likely  this  fellow  is?"  is  what 
(the  Indian)  thought  of  him. 

"Well,  do  you  not  know  me  at  all,"  he  was  told. 

"No,  truly,"  he  said  to  him. 

"Oh,  the  manitous  call  me  "Wi'sA'ka'*',' "  be  was  told. 

"Now  who  is  Wl'sA'ka"'^',"  (the  man)  thought. 

"This  is  how  I  am:  I  created  this  island,"  he  was  told.  "I  made 
whatever  you  see.  Because  you  were  worried  about  your  body 
to-day  is  why  I  came  to  you,"  he  was  told  by  that  Wl'sA'ka'-^". 

"Well,  my  uncle  (mother's  brother),  I  shall  tell  you  a  little  some- 
thing. Then  you  will  continue  to  keep  it  firmly  in  mind.  You  are 
to  tell  each  and  every  one  of  your  fellow  people,  my  uncle,"  he  was 
told  by  Wi'sA'ka''"'. 

"  Now  you  see  where  this  sun  continues  to  set.  That  is  the  (place) 
you  shall  tell  each  other  to  go,  where  my  younger  brother  dwells. 
He  is  called  'lyapa'ta"*''  by  the  manitous.  Verily  my  younger 
brother  was  slain  by  the  manitous  of  our  time.  There  is  where  you 
are  to  go  when  you  die,  where  my  younger  brother  is.  He  is  the  one 
with  whom  you  shall  live  when  you  die.  You  will  continue  to  live 
in  whatever  way  he  thinks  of  you.  He  will  make  you  happy.  But 
only  a  person  who  lived  quietly  while  alive  will  be  one  to  live  where 
he  (my  younger  brother)  lives.  He  is  the  one  who  will  live  with 
him  close  by.     But  not  every  one  will  live  there. 

"That  is  what  I  think:  You  will  continue  to  dwell  in  (different 
wickiups)  four  times.  Whoever  was  very  wicked  while  alive  shall 
dwell  in  the  fu-st  wickiup.     What  will  then  hapi^en  to  you  (depends 

1  Free  rendition. 


406  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  [eth.  ann.  40. 

mi'ca'wiyag''"^".  Me'teno''megu  pa'cigwime'to'saneniwit  iya''megu 
wi''awit*'.  'O'ni  nepo'i  yagwin  I'n  wratotAma'tlyagw  a'pAgi"ci- 
mug  ini'megu.  Agwigii'  A'kl'g  A'peme'g  i'n  a''awi''tci  ne'si'ma"*'. 
Ini'^tca'  wri'cite'ka'tAmagwe  'wa''tcipAgi''cimug''''.'  Kl'i'cite'- 
5  "katap^*',"  a'^gu^tci  WrsA"ka'An'"'. 

"MA'nigii'i  wl'ine'kwa'ci'tiyagwe  niipo'ryagwin"''.  Ka'tA  me'ce'- 
megu  a''tcipA'nAgi''tc  ine'kwa'ci'ti'kag''"'.  A'pene'megu  wif'tci- 
pAgi'"cimug'''".  Ma'da  wi'kAkA'nonat  ite'pi  wi'ina'sAmi'gapawA 
wa'^tcipAgi'ci'monig'''".    MA'ni''tca'   ukAna'wiwen   ite'p   Ini  wi'ina'- 

10  'ckanig'''".  A'gwi  wi'pAne"ta'wTi<*tcini  tci'paiyAni  kAkA'nonat^". 
NanagA'^tci'meg  ukA'nawini  wi'notA'mawap"'. 

"Cewil'n  a'cigi'e'nAgowe  wi'mame'k^vane'tiyag'''"''.  Kl'me'kvva- 
me'kwanemapwA'megu  tcinawa'magwig''''.  Mo'tci'megu  Apeno'- 
"a'Agi      ki'kAnonapwA'megu      napo''i''tcin°''.      Ka't      anawaneml'- 

ISyiigag''"'.  KrwI'cigimeguniAnipe'menap'^*'.  MAnA'kA'megu  a"A- 
'kwA'kAmigA'k  i'ni  kl'tapA'kwi'totatlp"*".  Ka'tA'  ca'"ck  ini'meg 
a'cipItA'u'trkag''"'.    AnenAgowe'megu  I'ni  wi'i'ca'wiyag'"''''. 

"SAnAgA'tw  ini  ne'powen"''.  I'ni  mawA''tci'megu'sA'nAgA'ki 
ki'cagu''tcita"agAni'meg''"'.    Inu'gi   wi'n   tx'gw   aiyA'ci'ta'i  wi'nepo- 

20 'i 'yagwin"''.  KAbotwe''tca"mcgu  A'ckA'''tc  i'ni  mamAninina''megu 
i'ni  wi'nepo''iyag '''''''.  Na''ina'  ponimenwiwe't6yag^\'e  ki'yawaw"'', 
wapina''ina'  wawAne'cka'An6"kyayag'"'''',  i'ni  nanotAmego'ni  wi- 
'Anemineponepo''iyag''"'®'. 

"Nina'n    a'gwi    no'tA    wi'nep6''iyagw    iniineme'nagin"''.    Pe'ki- 

25  meg  a'kwi'segi'megu  me'to'saneni'wiwen  i'n  ii'lcwi'se'tonagwe 
wi'A'kwAneminiinawu'tiyag'''''''.  A'gwi  nano'tA  wi'Aneminepo'- 
'iyagw  inilneme'nagin"''.  Ne'cagwane'mopenA  no'tA  wi'nepo'- 
'iyag'"^'''.  Cewii'n  i'nina"  a'ci'cagwane'menage  wi'i'ca'wiyag'^''^'. 
Wapi'ca'wiyagw  i'ni  me'cemegona''ini  wi'Anemine'po'i''tc  u'wiya'*'. 

30 Mo'tci'megu  Apeno"a'it  u'wiya'A  wi'nepo'iwA'megu  niinegut  ina'"'. 
Wi'ke'kyaw  inAga"  inanA  wi'manwime'to'sane'niwit*'.  I'ni  wl'u- 
''tcike"kya''tci  manwime'to'siine'niwit*'.  'O'  mA'nA  wawAne'cka''A 
notA'megu  wi'ne'po'iw"*".  A'gwi  wi'ke"kya'^tcin''''.  I'ni  wi'i'ca'- 
wiyag''"^"". 

35  "iL^'n  a'nenani  ki'wiga's  ato'tAmAn""'.  Ka'tA  kago"i  kyatA- 
mawi'yiigAni  ki'^tcime'to'sane'niwAg''''.  Agwi'ku'  u'wiya'A  mA'ni 
wi'pAne''ekAgin°''.  Kegime'si'meg  a'me'to'saneni'wiyagw  i'ni 
ki'i''cawip"'*'.  Ki'nepo'ipwA'megu.  A'gwi  wi'niitA'magwini  wl'kagi- 
gawime'to'saneniwl'yagwin"''.    I'n  a"eikeg'''',  ne'ci''s''',"   a"igu''tci 

40  Wi'sA''ka'An"'i'. 

"'NetA"eAmaw^*'/  ki'iti'iti'^tca'.  TcigA'ckute  wi'A'ta'tiyAni 
wi'se'niwen"''.  Ini'megu  wi'Anemi'cinene'kiine'tiyAn"'' ;  me'ce- 
mego'na'       ana'gomAt*'.      Agwiga"i      wi'wawAnanetA'niAnin      i'n 


MICHELSON.]     THE    WAY    MESKWAKIES    DO    WHEN    THEY   DIE.  407 

upon)  how  you  have  each  -  lived.  Only  a  person  who  has  lived 
uprightly  will  be  the  one  who  shall  dwell  yonder.  And  when  you  die 
you  are  to  tell  each  other  about  (going  to)  M'here  the  sun  goes 
down.  My  younger  brother  does  not  dwell  on  the  earth;  he  dwells 
up  above.  And  so  you  shall  call  it  'where  the  sun  goes  down.'  Such 
is  the  name  you  shall  give  it,"  he  was  told  by  WfsA'ka'*". 

"Now  this  is  how  you  should  lay  each  other  when  you  die.  Do 
not  lay  each  other  all  sorts  of  ways.  Always  it  is  to  be  toward  where 
the  sun  goes  down.  You  shall  have  the  man  who  is  to  be  the  speaker 
face  toward  where  the  sun  goes  down.  And  this  speech  will  go  that 
way.  (My  younger  brother)  will  never  fail  to  hear  the  one  who 
speaks  to  the  corpse.     His  very  word  shall  be  heard. 

"But  I  desire  you  to  remember  each  other.^  You  must  always 
remember  whoever  may  be  your  relatives.  You  must  even  speak  to 
little  children  when  one  dies.  Do  not  think  he  is  of  no  account. 
You  must  firmly  keep  this.  As  long  as  this  earth  endures  you  shall 
do  this  to  each  other.  Do  not  straightway  merely  bury  each  other. 
You  must  do  as  I  tell  you. 

"Death  is  a  hard  thing.  Sorrow  is  especially  hard.  To-day,  to 
be  sure,  you  will  not  die  in  great  numbers.  Soon  later  on  is  when 
you  will  die  rapidly.  At  the  time  when  you  cease  to  lead  good  lives, 
at  the  time  when  you  begin  to  act  very  evilly,  then  you  will  die  much 
too  soon. 

"We  do  not  desire  that  you  die  prematurely.  As  far  as  life  goes 
we  shall  plan  it  for  you,  so  that  you  may  continue  to  see  each  other 
for  a  long  time.  We  do  not  desire  that  you  die  all  too  soon.  We 
are  unwilling  that  you  die  prematurely.  But  we  are  unwilling  for 
you  to  do  (evilly)  at  the  time.  If  you  begin  to  act  (evilly)  at  that 
time  every  one  will  continue  to  die.  Even  if  there  is  any  child  he 
will  die,  one  by  one.  The  one  who  shall  live  righteously  is  the  one 
who  will  reach  an  old  age.  This  is  how  he  reaches  an  old  age,  if  he 
lives  righteously.  Now  as  for  this  fellow,  the  one  who  is  evil,  he 
shall  die  prematurely.  He  will  not  reach  an  old  age.  That  is  what 
will  happen  to  you. 

"You  are  to  be  careful  when  you  relate  what  I  have  told  you.  Do 
not  conceal  anything  from  your  fellow  mortals.  No  one  shall  dodge 
this.  It  shall  happen  to  all  of  you  who  are  mortals.  You  shall  die. 
You  shall  not  see  each  other  live  forever.  This  is  how  it  is,  my 
uncle,"  he  was  told  by  WfsA'ka'*'. 

"'I  shall  feed  him,'  you  shall  always  say  to  each  other.  You  will 
put  food  for  each  other  at  the  edge  of  the  fire.  In  that  way  you  will 
continue  to  remember  each  other;  (do  this)  to  whomsoever  you  are 
related.     I  shall  not  fail  to  know  it  when  you  name  each  other. 

3  Freely  rendered. 


408  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  [kth.  ANN.  40. 

a'ciwawiteti'yAnin"''.  Ki'ke'kanetA'meg''"".  Cewa'nA  ki'nAtota- 
'seti'megu  me'to'saneni'wiwen"''.  I'li  a'nenan,"  a"igu'*tci  WfsA'- 
"ka'An"''. 

Ki'cetuna'moni^tc  a'pemiwapu''sani'^tc''.  Kena'^tci'meg  A"pe- 
5  meg  a"ani''tc''.  Kageya'me'gupi  poni'iiawa''tc''.  Krciponinii- 
wa'^tc  ina'"meg  Ji'u'^tcinegwanA'kwA'tenig''''.  Krcipyata''senig  i'ni 
neg^vanA'k^v-A'tenig'''',  a'ke'tcinie'po''inig'^''.  Me'to^'tci'megu  a'pe'- 
ponig  S'lne'^onig"^'".  "Ci!  'Wa'nA.'  IMa'iia  i'niyA  Wl"sA'ka'''V' 
a'ci'ta'a''tc''.     Wl'nan      a"nagwa''tc      I'nA      neniw'^'^'.     A'negu'^tc 

10  a'pwawi'meguwA'ni"ka''tc''.      A'pena^'tci'megu      a'nene'ka'netAg''''. 

WlnAga''ina'  ini'megu  a'ciponimA"kAmA'kA'tawI''tc  i'liA  ne'niw"*'. 

KAbo'tw  a'a'*tci'a''tci'mo"a''tci  negu't  ane'ka'wa'^tcin"''.     Pe'ki'- 

megu    na''kanm    a'pe'se'tagu'^tc''.      Negutigii'    a'ki'cinepo"ini''tc''. 

A'mAmanwipepQ'nwawa'^tc''.      I'nina'i  na'k  i'nina'   i'kwaw  a"no- 

15'ca''tc''.  A'gwipi  kago"  i'ciwrsAgAniA'tAgin"'".  KAbo'twe  na'"k 
A'ckA'^'tci  manwawa'IniAgAte'nig  i'lii  na''lvA  negu't  a'ne'po'i'^tc''. 
I'nipi  winAmegu'p  in  a'Ano"kane'*tci  wi'a'*tci'nio'a''tc  ini'ni  napo- 
'i'ni''tcin''''.  WinA'megu  anemino'wa''tcm  a'Anemitota'wome'^tc''. 
Mene'tA'meg   a'koge'neme'^tc''.      "O'ni   klki'cikoge'neme'^tc'',    a'mi- 

20'ca'*tci"eme''tc''.  "O'nip  a'mawiwane'kawa''tc''.  I"kwawAg'''", 
negut  ina'i  ne'niwAn"'".  I''kwawAg  a'wane"kawa''tci  wi'A'pini''tc 
ini'ni  napo'i'ni'^tcin"''.  WinA'meg  a'tejJAto'A'^tcigA'niwi'^tc''.  'O'ni 
me'to'sa'neniwA  kegime'si'megu  i'n''*',  "Ke'tenA'megu  a'menwa- 
'kuni'gayAg'""'',"  a"iti<'tc''. 

25  "O'ni  -n-inA'meg  a'kAkA'nona''tc  ini'ni  napo'i'ni'^tcin"^'.  Wa- 
'^tcipAgi'ci'monig  a'ine'kwa'ci"cini'*tc*'.  A'tA"ciga"cini'*tc  a'ne'mA- 
'su'^tc''.     MA'niga/'ip  a'na'^tc'": 

"Na"i  tclnawii 'menan  inu'gi  niA'n  a'pAnapAtAmati'"soyAiii  w^'- 
'sayag'^''.        MA'kwix''tci'*tca''megu      i'cita''agAni      ki'nene"kanet'^'. 

30Ka'tA  wa'wutAm  a'cimya'neteg  i'cinene'kita'agAn"''.  Menwikegi'- 
megu  ki'nene'kanetAma'ti's"'.  MA'nA  na"kA  tcagi'megu  ana'- 
gom.\tA  ka'tA  a"cimemya''ckyanig  inanemi'yagAn"''.  A'ci'megu- 
menwi'genig  i'ni  wT'ina'nemA''tc''.  Cewii'nA  ka'tA  peteg  i'cinene- 
'kanemi'yagAn"''.      Ca'cki'megu    niga'ni    kl''inap''.      Wi'mawiwi- 

35 '^tcime'to'sanenimAt  a"awi'^tci  niA'nA  pama''sigat*",  a'Anemine- 
'ke''cawa''tc'',  i'ni  wi'mawitA'cime'to'saneni'wiyAn"''.  MA'ni  A''ki 
a'AnemiwawenA'ckA'k  ini  wi'Anemi"aiyAn°'".  Ka't  aiyo"  mAni 
ketotawe'nenani  kago"megu  i'cinene'kane'tAgAn"''.  A'cimegume'- 
nwikeg     i'ni     \vi'Anemi'i'cit;hvu''sayAni      na''ina'i      pcmiwiipi'kA'- 

40  'ciyiig'"''.  Ca'cki'megu  \vi'i'cimenwipyanu'tawA''tci  •svi'niawiwi'^tca'- 
■wiwAt'^'.  I'ni  wi'i'cinene'kane'tAniAn"''.  Ki'ketemina'wawAg  aiyo" 
A'kR'itA"kAmigi  wa'^tciketemagi'kA'nA''tcig''''.  Ini'^tca'  wi"inA''tc 
iya''i  pAgAmiga'paiyAn  Aiya'pa'tii'  a"awi''tc''.  A'cimenwigenigi'- 
megu  i'ni  wi'atotA'mawA<*te''.     'IVlA'ni  a''ci\va'^tc  iya    wii'^tci'kA'- 


MICHELSON.]      THE    WAY    MESKWAKIES    DO    WHEN    THEY    DIE.  409 

You  will  know  it.     But  you  must  ask  each  other  for  life.     That  is 
what  I  say  to  you,"  he  was  told  by  Wi'sA'ka''^'. 

After  he  had  spoken  he  walked  off.  He  went  gently  up  above. 
Finally  (the  man)  ceased  seeing  him.  After  he  saw  him  no  more  it 
became  cloudy.  After  it  blew  there  it  became  cloudy,  it  snowed 
heavily.  It  snowed  as  if  it  were  winter.  "I  declare!  Tliat  fellow 
was  Wi'sA'ka'-^V'  ^^  thought.  Tlien  that  man  himself  departed. 
He  did  not  forget  what  he  had  been  told.  He  always  thought  of  it. 
And  so  that  man  ceased  fasting  continuously 

Soon  he  told  it  to  one  person  with  whom  he  was  acquainted.  He 
was  listened  to  carefully.  One  of  them  had  died.  At  that  time  they 
lived  many  a  winter.  At  that  time  a  woman  was  delivered.  It  is 
said  that  she  suffered  no  pain  at  all.  And  soon  later  on  after  many 
years  another  person  died.  Then,  it  is  said,  he  was  ordered  to  speak 
to  the  dead.  (The  dead)  was  treated  according  to  what  (the  one 
instructed  by  Wi'sA'ka'^')  said.  First  he  was  washed.  After  he 
was  washed  he  was  arrayed  in  finery.  Tlien,  it  is  said,  they  went  to 
dig  the  grave.  There  were  women  and  one  man.  The  women  were 
digging  where  the  dead  should  repose.  He  (the  one  mentioned  above) 
was  directing  (the  ceremony).  And  the  people  all  said  to  each  other, 
"We  surely  have  a  good  rule." 

And  he  spoke  to  the  dead.  The  dead  was  placed  toward  where 
the  sun  goes  dowm.  He,  the  former,  was  standing  where  the  other's 
feet  were.     And  this,  it  is  said,  is  what  he  said  to  (the  dead) : 

"Now  my  relative  this  day  you  have  been  deprived  of  your  sight 
while  it  is  daylight.  Think  only  of  quiet  thoughts.  Do  not  uselessly 
think  of  what  is  evil.  Think  only  of  what  is  good.  And  do  not 
think  wrongly  of  any  of  your  relatives.  Tliink  well  of  them.  But 
do  not  think  back\vards  of  them.  You  must  merely  look  ahead. 
You  will  go  to  live  where,  your  fellow  people  live,  where  this  one  who 
continually  shines  (i.  e.,  the  sun)  goes  down  out  of  sight  shining.  As 
long  as  this  earth  continues  to  have  green  grass  on  it,'  so  long  shall 
you  continue  to  go  there.  Do  not  think  at  all  about  our  town.  You 
are  to  think  of  what  is  good  as  j^ou  walk  away,  when  you  start  to 
leave  us.  Merely  (think)  that  you  will  safely  reach  those  with  whom 
you  will  live,  lliink  fu-mly  of  that.  You  must  pity  those  whom 
you  have  left  wretched  on  the  surface  of  the  earth.  This  is  what  you 
must  tell  Aiyapa'ta'"^'  when  you  arrive  where  he  is.  You  must  tell 
only  what  is  good.     You  must  tell  him,  'This  is  what  they  said  to 

3  This  is  the  sense  of  the  passage,  even  if  rendered  a  trifle  freely. 
3599°— 23t 27 


410  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  [eth.  Axx.  4". 

nAgig  A'kwitA"kAmig'''V  i'ni  wi'mA'^tc''.  MA'ni  na"k*'.  Keto- 
gimii'menan  a'uwigi''enAgw'e  mA'tv^a'^tci'inegu  wi'inanetA'- 
monAg''"''',  i'ni  wi'i"ciinA'^tci  kenegwAne'"senan  Aiya'pa'ta'^'. 
Na'piwa'nA  kl'nene'kina'wamaw  a'cime'gute'  u"se''sa'Ani  na''ina'i 
5  wapi''k^vna'^tc''.  Na'ina'tca'  a'kAkAnone'gugwan"'',  a'cime'gug- 
wjin  I'ni  wi'nene'kanetAg''''.  Iniga''meguga"  InA  ki"inaw'"^', 
'napiwii'nA  kin  a'cinie'nugwani  ke''se"sa"A  kenene'kiineta'petuge 
na"ina'  aiyo"  a'ke'kA''Am5'ki  wi'pyii'^tcitA'cinAna'ane'miyag'"''. 
Anenugwani  menwige'notuge  ma'me'ci'k'^".      Ini^'tca'   wi'ina'nemA- 

10  ''tci  nl'^tcime'ckwA'kl'^'.  A'cimenwigenigi'megu  ki'ina'nemaw'"'^'. 
I'n  a'cime'^tci'''tcimi''tci  mame'*tcima"megu  pya<'tciwapAmitA  nii'- 
'ina'  a'negwame'kA'Viwa'^tc''.'  I'ni  ■wi'"inA''tc''.  I'ni  mA'n  aiyo' 
inugi  wa'^tcipya''tciwa'pAme'ki  ki'ka'nenan"'^',  na'kA'''tci  kete- 
"k\vaiyo'menan°-^".      A'nenan    inu'g''"'.      Ki'wi'cigi'*tca''megunene'- 

15  "kanetA  mA'n  a'ci'menan"''." 

I'n  a"kwikA'nona''tc''.  A'mAtAgwame''kA'u''tc  i'nA'^tca'  inA  tcl'- 
pai''*'.  Kl'cikAkA'none'^tc  a'nAna'agwA'piwa'^tci  me'to'sane'ni- 
WAg""'".  A"pi'tcimAtAgw^ame'ka"ome''tci  ne'ki'megu  a'tA'ci'ka'- 
"ome'^tc   ina'    a'Api'A'piwa''tci   me'to'sane'niwAg''''.     Me'cemego'na" 

20  a'penega''niegu  wii'^tcipAgi'ci'monig  a'ina'sAinA'piwa'^tci  me'to- 
'sane'niwAg''''.  'O'ni  ki'cipita'o'me''tcini  tcawina''megu  a'mai'- 
yowa'^tc''.  Iniga'ipi'megu  ne''ki  pwawikA'nawi'^tc  u'wiya'  a'pi- 
'tcI'ka'\vome''tc        a'mAtAgwanie'ka"oine'*tc'".  WinwawA'megu 

ka'si'pi  mAtAgwame"ka'wa''tcig  a'kiwikAkAnSne'tiwa'^tc''.    KutAgA'- 

25giga'ipi  agwi'megu  kago"  i'cikAkAn6neti'wa'*tcin°'\  Na'ina''megu 
ki'cipom'kawo'me''tcin  inipi  kegime'si'megu  a'mai'y6wa''tci  me'to- 
'sane'niwAg''''.  Agwiga''ip  u'wiya'A  pwawimai'yo'*tcin°''.  Kegime- 
'si'megu a'mai'yowa''tc''.  MAni'megu  a'cine'ki'ni<*tcini  ki''ce's6n 
A''tca''megu  ii'penopenowa'^tc  a'uwigi'\va''tcin°''. 

30  I'nip  ini'n  a"ke'tcima'wima"*tci  negu't''.  KAbo'tw  a'ketemina'we- 
'si^'tc*'.  "Na'i',  mA'ni  wl'i'ca'wiyag'"""''.  KfpAgipAgi'netlp'"*^". 
I'n  i'nA  na'po'it  unoga'nawAni  wi'menwipe'noni''tc  Ite'pi'c'". 
Ki'u'ce'"ki'apw  u'wiya'*'.  Ini'megu  wi'ina'nemagwe  wa'ce'kl'a'- 
wag^van  ananemago'A'megu  tcina\vamag^vA  na'po'itaiyow"^"".     Ini'- 

35megu  wi'ina'ina'nemag''"*''.  Na''k  ini'megu  wl'ina'gomag'''''''. 
Ini'megu  me"teno'i  wi'i'cimenwi'penu''tci  tcina'wamag%v'e  unoga'- 
nawAn"''.  Pwawiga'inito'tawagvve  wi'wite'gowaw'^-^'.  Nyiiwawa- 
'imAgA'tenigi  me'cemego'na'i  wi'wite'gowiw""^'.  A'pena'^tci'^tca'- 
'megu    ki'cino'mAgawinepo'wa"*tcin    i'ni    niA'ni    \\i'i"ca'wiyag''''^". 

40  Wi'\vapi'A"ci''t6yagwe  mi'cate"siwen°''.  Inimi'i  wi'nA'tomagwe 
m"u'ce'ki'a'wAgwan°-*'.  Ki'cini'mi'itgwe  wi'wl'ku'wa'agwe  wi'ku'- 
ma^tc'".  Ini  me'cemego'na'i  kag6''i  ki'AnemiminapwA  wi'kume- 
''tcig'''".  I'ni  wi'i'ci'tci'gayag'"'^''',''  a''igu''tci  katemina'gu^'tcin"''. 
"I'cita'ayagwe'ga'i   me'cemego'na'i    kiig6"i   ki'pAga'topwA    wi'ku'- 

45metcigi  wi'mi"'tciwa'*tc'" :  cewa'n  Ane'ki'megu.     A'g\vi  uA'nope'k^". 


MICHELSON.]      THE    WAY    MESKWAKIES   DO    WHEN    THEY   PIE.  411 

me  whom  I  loft  on  the  surface  of  the  earth.'  And  this.  That  he 
think  of  our  chief  wlio  makes  us  live  quietly,  that  is  what  you  must 
tell  our  nephew  Aiyapa'ta"'^'.  You  will  then  remind  him  of  what  he 
was  told  by  his  elder  brother  when  he  himself  began  to  leave  him. 
And  whatever  words  may  have  been  addressed  to  him,  whatever  he 
may  have  been  told,  he  will  remember  that.  And  so  you  will  say 
to  him,  'I  suppose  you  recollect  whatever  your  cider  brother  may 
have  said  to  you  at  the  time  when  he  selected  this  place  for  j^ou  so 
that  we  might  come  and  be  looked  after  by  you.  Wliatever  he  may 
have  said  is  probably  surely  good.  .Vnd  so  you  must  think  of  my 
fellow  Meskwakies.  You  must  think  of  them  in  a  good  way.  Tliat 
is  the  message  the  one  who  came  to  look  at  me  the  last,  when  I  was 
laid  to  rest,  sends.'  That  is  what  you  must  tell  him.  That  is  why 
these  our  friends  come  to  see  you,  and  our  women.  That  is  what  I 
say  to  you  to-day.  You  must  firmly  keep  in  mind  what  I  say  to  you." 
Tliat  was  as  much  as  he  spoke  to  him.  Then  that  ghost  was 
covered  with  earth.  After  he  had  been  spoken  to,  the  people  sat 
down.  While  they  were  burying  the  body,  as  long  as  they  were  busy 
with  him,  the  people  remained  seated.  And  even  all  of  the  people 
faced  west.  ^Vnd  after  the  body  was  buried  they  wept  at  the  same 
time.  And  it  is  said  that  no  one  talked  as  long  as  they  were  busy 
burying  the  body.  Those  burying  (the  dead)  talked  to  each  other. 
But  the  others  did  not  say  a  thing  to  each  other.  When  they  were 
no  longer  busy  (in  burying  the  dead)  all  the  people  cried.  There  was- 
not  one,  it  is  said,  who  did  not  cry.  All  cried.  When  the  sun  set, 
then  they  went  to  their  respective  homes. 

Now  it  is  said  that  one  person  bitterly  wailed  over  the  (dead). 
Soon  he  was  blessed.  "Now  this  is  what  you  are  to  do.  You  must 
always  release  each  other  (i.  e.,  hold  an  adoption  feast).  Then  the 
soul  of  the  dead  will  safely  and  speedily  go  yonder.  You  must  adopt 
some  one.  And  you  must  think  exactly  the  same  of  whomever  you 
adopt  as  you  thought  of  your  relative  who  died.  You  must  think 
exactly  that  toward  them.  And  you  will  be  related  to  him  exactly 
(as  you  were  to  the  dead).  Tliat  is  the  only  way  the  soul  of  your 
relative  may  depart  safely  and  speedily.  If  you  do  not  do  this  for 
him  he  will  become  an  owl.  After  four  years  he  will  become  an  owl. 
You  are  always  to  do  this  after  they  have  been  dead  a  short 
time.  You  will  begin  to  make  finery.  Then  you  shall  summon 
whomever  you  are  going  to  adopt.  After  you  give  a  dance  for 
him,  then  you  are  to  have  him  extend  invitations.  Then  you 
will  continue  to  give  some  kind  of  presents  to  those  who  are 
invited.  ITiat  is  the  way  you  are  to  do,"  he  was  told  by  the 
one  who  blessed  him.  ' '  If  you .  like,  you  may  cook  anything 
for  those  invited  to  eat:  but  it  is  to  be  only  a  little.     It  must  not 


412  FOX    MORTUARY    CUSTOMS   AND    BELIEFS.  [eth.  iSN.  40. 

Wri'ciga'megumenvvitcagAtA'mowa''tc  A'pi'tci  tA's''"'.  I'ni  wi'i- 
'ciinenw'i' tci'gayag''"''' .  Ki'Anemiku''tci'megume"kapwA  ■w'T'Anemi- 
'i'ci'tci'gayagw  a'cimegonime'nwikeg''''.  MA'ni  wi'nA  me'ta''kwi' 
ca"cki  tA"cikAkAnone'tiyag\\'e  'ina'  wi'n  agwi  M'i'menwi'kegin"''. 
5  MAni'megu  ane'nAgowe  wi'i'ca'wiyag'''^''',  I'ni  wl'menwi'tci'gayiig''''®". 
Me'to'^'tcimego'Di  wi'waweni'ta'tiyagwe  kenogiina'wawAg''''.  Me- 
'cemego'na'i  ki'Aneminagwap'^'^'.  'O'  mAniga''i  kutA'gi  i"ca'- 
wiyag'''"'',  a'gwi  me''s6taw'i  wi'kA'ckipeno'j'agwini.  Me'teno'- 
'megu  mane'tonagi  wa'^tcl't  I'ni  wi'lcA'cki'itepi'i'at*".  Wi'manii- 
lOwA'megu'  ca''cki  wi'ne'po'it*'.  I'ni  wi'n  a'cime'nAgoAve  wi'i'ca'- 
wiyagwe  me'cemego'na'i  wi'penowA'megu,  a'gwi  mamye'"tci  mane'- 
towit*'.  Me'cemego'na'i  wi''nagwawA  'i'ni  totAtota'tiyag''"^'," 
a"igu''tci  katemina'gu''tcin''''. 

'O'nipi  me'cemego'na'   a'AnemiwitA'mawa''tci  me'to'sane'niwa"''. 

15  Ke'tenA'megu  a'.\ncmitapwa"tagu''tc  anemi'a''tcimo''a'*tci'''. 

KAbStwe  na''lvA  liAbo'twe  A'ckA'^'tc  a'ncpo''ini''tc  uwi'ka'n- 
wawAn"''.  A'wiipikoge'nilwa'^tc''.  Iniye'meg  a'tota'wawa'^tc  ini'- 
megu  na'nagA'^tc  a'ca'wiwa''tc  a'i'ca'wiwa'^tc''.  'O'nipi  na'nagA''tc 
ii'pA'gine'^tc''.     I'ni    ne''sw    a'ki'cinep6''iwa''tci    me'to'siine'niwAgi 

20  m6'cAgiga''megu  ne'niwAg'^''.    Inina"ip  i''kwawA  wi'cige''siw^'^'. 

Cipinti'wAp  a'ca'wiwa'^tc''.  Mene'tA  na'po'it  iya"meg  A'ci'''tc 
a'ke'kA'a'tiinigi  wi'tA'ci'A'kawa'pAme''tci  niiponapo'i'ni'^tci'''. 
Ane'ko'^tci  na'po'itA  ne's5'nAmeg  a'ke'kA'mawu'^tci  wi'u'wigi^'tc''. 
'O'ni    ne'so'nAjnegi  nii'po'itA  nyiiwo'nAmcg  a'ke'kA'a'tiinigi  wi'u'- 

25wigi^tc''.  Pepeno''tcigii''ip  a'uwi'giwa''tc''.  'O'ni  kl'ciniginepo- 
ncpo"iwa''tc'',  me'cemegona'i'pin  a'Aneminepo''iwa''tci  me'to- 
"sane'niwAg''''. 

'O'n  ini'gi  ne"swi  ne'niwAg  a'ckinep6"itcigi  winwawani'  in 
a'nAna'ane'mawa'^tc''.    Ne'so'nAmegi  na'po'itA  pe'ki'megu  wawA'- 

SOne'cka'a'  a'tA'cimawa''cuna''tc''.  Me'ten6''megu  wi'n  a'ci'tii'a'^tc 
i'n  a'na.'wani''tc  Aiyapa''ta'An°''.  WinA'meg  a'kegye''kima''tci 
kiwa'^tcani'wip  i'n  a'a'wiwa'^tc''.  A'pema'te''siwii'^tci  wawAne- 
'cka'A'gi  yo'w'^'''.  A'pwawi'meguwawananeti''sowa''tc''.  Winwa'w 
a'AgawatA'mawa"*tc       a'tA'ci'u'pyanigi      wi'tAne"siwa'^tc''.      A'ci'- 

35meguketemagyani'gip  i'n  a'ca'wiwa'^tc''.  Mo'tci'megu  wi'mi'- 
"^tciwa'^tci  kago"  a'tA'ci'AgawatA'mowa'^tc''.  Me"teno''megu  niina- 
'anemego'wa'^tcini  ki'cikA'ckima'wii'^tcin°''.  Ini'n  a'ca'wiwa'^tc''. 
Peki'meg  a"sAnAgi''towa''tc''.  Mo'tcimego'nipi  wi'me'nowa^'tc 
a'kAn6nawa''tci'megu        nana'anemego'wa''tcin°''.      Me'ten6"megu 

40  "'Au',"  a'ni^'tcin  ini'n  a'i'ca'wiwa'^tc''.  Ane'tApi'  ca'cki'megu 
wi'wi'se'niwa'^tc  a"cikA'cko'wawa''tc''.  Ane'ki"  mo'tci'megu  a'A'- 
'cAme'^tc''.  A'penii^'tci'megu  wi'wi'cape'nawa^'tc  a'i''cime''tc'', 
ne"ki    pemi'A'kiwi'nigwan"''.    -'O'n     ane'tA     me'ce'meg     a'Anemi- 


MICHKLSON.I      THE    WAY    MESKWAKIES    DO    WHEN    THEY    DIE.  413 

be  mucli.  It  should  be  enough  for  them  all  to  eat  well — such  is 
the  amount.  Tlien  you  will  be  doing  well.  You  will  find  out  how 
you  are  to  act  in  a  good  way.  If  you  merely  talk  to  each  other  there 
and  nothing  else,  then  it  will  not  be  well.  You  must  do  as  I  tell  you, 
then  you  will  be  doing  well.  It  is  as  if  you  were  beautifying  each 
other's  souls.  You  may  depart  at  any  time.  And  if  you  do  other- 
wise you  will  not  be  able  to  go  anywhere.  Only  one  who  is  from 
the  manitou's  land  will  be  able  to  go  there.  There  will  be  many 
who  merely  die  (and  go  nowhere).  Now  if  you  do  as  I  tell  you, 
every  one  shall  go,  not  merely  one  who  has  the  nature  of  a  manitou. 
Any  one  shall  depart  if  you  always  do  this  for  each  other,"  he  was 
told  by  the  one  by  whom  he  was  blessed. 

Then,  it  is  said,  he  contmued  to  instruct  all  the  people.  Surely 
the  people  whom  he  continued  to  instruct  believed  in  him. 

And  soon  later  on  one  of  their  friends  died.  They  began  to  wash 
him.  They  did  exactly  as  they  had  done  to  the  others.  Tlien  he 
was  released  (i.  e.,  an  adoption-feast  was  held).  Then  three  persons 
had  died  and  they  were  only  men.  At  that  time  women  were  strong 
and  husky. 

(This  is  what  the  three  who  died)  did.  The  one  who  died  first  was 
to  watch  those  who  died,  near  the  (wickiup)  selected.  The  one  who 
died  next  in  order  was  selected  to  live  in  the  third  wickiup.^  And 
the  one  who  died  the  third  time  was  to  live  in  the  place  selected  for 
the  fourth  time.  And  it  is  said  that  they  lived  very  far  off.  And 
after  these  had  died,  it  is  said  that  the  people  in  general  continued 
to  die. 

And  these  thi-ee  men  who  were  the  first  to  die  instructed  them. 
The  third  to  die  gathered  the  very  wicked  to  instruct  them.  They 
only  saw  Aiyapa'ta''^'  when  he  wished  it.  He  (alone)  instructed 
them:  it  is  said  that  it  was  a  lonely  place  where  they  dwelt.  While 
they  were  alive  they  had  been  evil.  They  did  not  have  control  over 
themselves.  They  desired  to  be  where  it  was  joyous.  It  is  said  that 
continually  lonesome  things  happened  to  them.  They  even  desired 
something  to  eat  there.  (But  they)  only  (got  it)  after  they  persuaded 
the  one  by  whom  they  were  instructed.  Then  they  did  (as  they 
wished) .  Tliey  had  a  very  hard  time.  They  even  spoke  to  the  one 
by  whom  they  were  instructed  to  drink  water.  It  was  only  when  he 
said,  "All  right,"  that  they  could  do  it.  It  is  said  that  some  were 
only  able  to  obtain  permission  to  eat.  They  were  fed  very  little. 
They  always  were  to  be  hungry  as  long  as  the  earth  endures,  they 
were  told.     And  some  obtained  permission  to  do  everything.     But 

'  Free  translation. 


414  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  [eth.  ANN.  40. 

'cikA"cko'wawa'*tc'".  Cewan6mAga''meg'"''.  A'gw  a'cita'ii'wa'^tcipi" 
i'cige'nigin"''.  A'wi'seniwa'^tci'yupi'i  me"cena"megu  kago"i  ma'ne 
mi"*tciwAgi"  cewa'nAp  a'gwi  kl'pu'^tca'ckagwi'wa'^tcin"''.  'O'ni 
ne'p  a'me'nowa''tc''.  A'A'genigi  mA'n  a"cimeno'wa"^tcin°''.  Me- 
5'teno'"meg  a"kA'cko'wawa''tci  wi'me'nowa'^tc  I'n  a'pwawi'Ini'i'ci'- 
genig''''.  O'ni  ini'''tciwen°''.  Pwawi'a''tcimo'wa''tcini  wi'mi''^tci- 
■wa'^tci  mA'n  a'ci"AUi'penAmo'\va''tcin  a'A'genig''''.  Me'teno- 
'mego'nip  In  a"kA'cko'wawa''tci  ■wrmr''tciwa''tc  i'n  a'kA'ckimi'- 
''tciwa^'tc'',    ii'pwawini'ci'genig''''.      Cewii'n     a'pwawi'A"cita"ikrpu- 

10  ''tca'cka'gwiwa'^tc''.  A'me'ckwigita"awa''^tcip''.  Wl'kegeniki'pu'''tc- 
awa^'tc  ane'tAp  a'ku'*tca\vi'megukegene"siwa''tc''.  A'kwiya- 
''tcipi'megu.  A"pwawineno''tca'tA'mowa''tc'".  Ne'ki'meg  anenii- 
'A'kiwi'nigwiin  r'nijii  wi'i'cikutAganetA'niowa''tc'',  a'wawAne'cka- 
'iwa'^tcigii'ipi   yo'w  aya'ipemate'siwa'^tc''.     Ini'ni  wa'''tci  to'tawu- 

15  ''tc'',  wa''*tcipi  wawana'neme^tc'".  Ag^viga'"ipi  kago''meg  i'cikete- 
mina'wu'^tcin"''. 

'O'ni  ni'co'nAmeg  a'witcig'''".  'O'n  Ini'g  a'ne'ko'^tc  A'pl'tci- 
wawAne'cka'Agi  yow  aya'ipemate''si\va'*tc''.  Ca'ckimegu'p  inigi  wi- 
'pwawineguta''i'i''awa''tc''.      KAb5twepa'pe'        a'maniAtani'e'tiwa- 

20  '*tc''.  A"pwawi"sAnAgi'"t6wa''tc''.  Wi'wi"se'mwa''tci  me'ce'megu 
a'wapiw'i'se'niwa'^tc'".  Ca"cki''tca''ipi  wi'pwawi'megu'u'wIya'Ane- 
guta''i'a'ya''tcin°''.  'O'n  a'pwawi'A''cAme'^tc  a'a''tcimo'c''tci'mcgu 
ne"ki  •wi'pwawiwi"seni'*tc  ini'megu  ne"k  a'pwawi'A"cAme'*tc''. 
Ku'tAinogigii'i'p  ini  wi'ki'ki"kinutA'mowa''tc''.    NepinoA'tAp  Ini'meg 

25a'ci'genig''''.  Me'teno'me'gup  a'kAna'wiwa'^tc''.  I'n  a'kA'ckime'- 
nowa^'tc'". 

'O'ni  na'kA''*tci  ne'so'nAmeg  tl'witcig''''.  Ini'gip  a'nawitepe'- 
'kinig  a'kwiwawananeti''sutcig''''.  Na"kA  wi'se'niwen  a'wawanane- 
tAmowa**tci'megu.      Kl'cinawitepe'ki'niginin       a'wawana'neme''tc'". 

30Na''kA  ne'p  inina''ipi'  sanAgi''to\va'^tci  wl'me'nowa'^tc''.  "Ne'pi 
m"men°"',"  a'iyo'wa''tcin  a'wapi'a'^tci'mowa'^tci  wi'u'^tcime'- 
nowa'^tc"'.  TcAtcawi"ip  ano'wawAgi  wi'me'nowa'^tc''.  Me'teno'me'- 
gup a"ta'p\vawa''tci  wi'u'*tcime'nowa''tc  in  a'me'na  e'^tc  A'ne  ki. 
"Ki'ci''tca'wawananeti"soyAne  me'cena"   ma'ne  ki"men°"',"  a'ine'- 

35  d^cipi'.  Na''kA  wr\vi'seni'wa''tcini  menwitA'swi'meg  a'A"cAme''tc''. 
A'pwawiwInwawA'ano'wawa'^tc''.  Me'teno'tca'me'gupi  ne'p  ano- 
'ano'wawa''tci  tcA'tcAwI'i. 


'O'ni   nyawo'nAmeg   ii'witcig''''.     Ini'gipi   wi^'tcawiwa^'tcigi'megu 

Aiyapa"ta'An°''.      Inigipi      pwawimegu-kago'i-'i'cine'ckimrigAnl'wi- 

40tcig''''.    WinwawA'megu  anemi'cita'awa''tc  i'nip  anemi'ca'wiwa''tc''. 

Na'kani'gip      A'pena'^tci'meg      upyaniwi      a'a'wiwa<'tc''.     A'nanl'- 


MicHELsox.]     THE    WAY   MESKWAKIES   DO    WHEN    THEY  DIE.  415 

(it  liad  to  be  done)  in  a  sliort  time.  It  was  not  as  they  desired.  It  is 
said  when  they  ate,  they  ate  plentifully,  but,  it  is  said,  (the  food)  did 
not  fill  their  bellies.  Water  was  what  they  drank.  As  they  drank 
it  disappeared.  Only  when  they  obtained  permission  to  drink  it  was 
not  so.  And  the  same  regarding  food.  If  they  did  not  ask  to  cat, 
when  they  took  it  it  disappeared.  It  is  said  that  only  when  they  ob- 
tained permission  to  eat  were  ^  they  able  to  eat,  and  then  it  was  not  so. 
But,  it  is  said,  it  did  not  fill  their  bellies.  It  is  said  that  they  were 
discouraged.  It  is  said  that  some  tried  to  be  as  fast  as  possible  so  as 
to  hare  their  bellies  filled  in  a  hurry.  It  is  said  that  it  was  worse  for 
them.  Tliey  did  not  experience  the  taste  of  it.  As  long  as  the  earth 
exists  they  will  suffer  in  this  way,  as,  it  is  said,  they  were  bad  while 
they  were  alive.  That  is  why  they  were  treated  so,  and  why  they 
are  controlled.     They  are  not  pitied  at  all. 


Now  regarding  those  who  live  in  the  second  (wickiup) .  Now  it  is 
said  that  these  were  next  in  order  of  wickedness  when  they  were  still 
alive.  Only  they  could  not  go  off  any  place.  Sometimes  they  would 
enjoy  themselves.  They  did  not  have  a  hard  time.  They  ate  any- 
thing they  (pleased)  when  they  began  to  eat.  Only,  it  is  said,  no  one 
was  allowed  to  go  off  anywhere.  And  when  they  were  not  fed  they 
were  told  not  to  eat  as  long  as  they  were  not  fed.  It  is  said  that  they 
were  afraid  to  eat  prematurely,  defying  (the  injunction) .  The  same 
happened  with  regard  to  water.  The  only  way  they  were  able  to 
drink  was  when  they  spoke  (i.  e.,  asked  permission).  "^Tlien  they 
could  drink. 

Now  regarding  those  dwelling  in  the  third  (wickiup).  It  is  said 
that  up  to  midnight  was  as  far  as  they  had  complete  control  of  them- 
selves. And  they  had  control  of  the  food.  After  midnight  they  were 
controlled.  And  at  the  time  it  is  said  they  had  a  hard  time  getting 
water  to  drink.  When  they  said  among  themselves,  "  I  want  to  drink 
water,"  then  they  began  to  explain  why  they  should  drink.  Some- 
times they  failed  to  get  permission  to  drink.  Only  when  they  told 
the  truth  why  they  should  drink,  were  they  given  a  little  to  drink. 
"After  you  have  control  of  yourself,  you  may  drink  plentifully,"  it  is 
said  they  were  told.  And  when  they  were  to  dine,  they  were  fed  a 
pleasing  amount.  Tliey  did  not  fail  to  obtain  permission.  It  is  said 
that  water  was  the  only  thing  for  which  sometimes  they  failed  to  get 
permission. 

Now  regarding  those  dwelling  in  the  fourth  (wickiup).  These 
were  the  ones  living  with  Aiyapa'ta''*^'.  And  it  is  said  that  they  were 
the  ones  who  were  forbidden  nothing.  It  is  said  that  they  did  what- 
ever they  pleased.     And  it  was  always  happy  where  they  dwelt. 

s  Free  translation. 


416  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  [eth.  ANN.  40. 

miwa'^tc''.  Me'ce'megu  i'cimameta'^tca'  Ina''megu.  Winwa'w 
a'wa\vananetA'mowa"'tc''.  Na''k^v  me'cemego'na'  na''ina'  a'wiipA- 
'kiwi''t6wa''tc  a'wa'sayanigi'  na'kA<'tci  tepe"k''.  Me'cemeguna'- 
"ina  a'wi''tcan6megowa<*tciga''megu  Tni'n  Aiyapa''ta'An"''.  A'ki- 
5  'cagu''tci'megumenwitota'gowa''tc''.  Na''k  a'wawantinetAinowa- 
''tci'megu  wi''awa''tc  ini'i  wawAne"ckame"cena"megu  a'kiwiwapA'- 
mawa^'tc''.  TcAtcawl"ip  ane'tA  kuto'wawAg  a'a'wi\va<'tci  wlji'- 
wini'^tc'".  I'm  wi'nAp  ano'wiiwAg''''.  CagwanemowA'gipi.  I'n 
anowawa'^tcin'''',     "Wi'tA'ci'a'ci'enag"''"'".     Wi'nepwa''ka'apima'''," 

10  inapipa'pe'"',  "pwawiwaiiAmA'kvva''tcime'to"saneni'wiwa's  aya- 
'ime'to'saneni'wiwa'^tc''.  KewiiwananetapwAma"  niAiii  wrAta'pii'- 
nemag'^'™'.  I'ni  mA'ni  wa'^tci'nyawenwi  pemi'a'wiyag""^"'," 
inapipa'pe'"'. 

WawAne'cka'iwat    aylgi'meg    a^'tcimo'e'tiwAg'^''.       I'ni    wa'<*tci 

15ne"cki'tiwa''tci  wi'wawAne'cka''iwa"*tc''.  'O'n  inu'g  iniye  pya''tci- 
'ca'wiwa''tci  me'to'sane'niwAg  a'ponimeg6niwata'wi'i'ca'wiwa'*tc'". 
Inugi  me'cemego'n  u'wiya'  a'ne'po'i'^tc'',  Apeno'Aga"  me'cena'- 
'megu  Anemine'po'iw"'^'.  Me'ce'megu  a'pi''tc.igit  Anemi'megune'- 
po'iw''*'.       A'gw     a'kwapya'setagiite'e     mA'netow     ume'to'saneni- 

20  weni'naw  aiyA'kwime'to'saneni'wigin"''. 

'O'n  inugi  nepo''i''tcin  u'wIya'A  mA'n  ane'^tc'',  "Na'i',  Inu'gi 
wa"sayag  a'p6ninatAmati"soyAn''''.  Ca'cki'meg  a'cime'nwikegi 
ki'i'cinene'kanet"^'.  Ka'tA  wawutAmi  kiigo'i  nene'kane'tAgAn"''. 
'Apenawi'megu     a'cime'nwikegi     kT'i'cinene''kanet-^'.       MA'nA'*tca'i 

25Pama''sigat  a'Anemine'ke''cawa''tc  i'ni  wi'mawitA'cime'to'saneni'- 
wiyAn"''.  KenegwAne''senanA  ki'mawiwI''tcime'to'sane'mmaw''*'. 
Ma'ua  na"kA  tcina'wamAtA  tca'g  ana'gomAtA  ka't  a'cimyane'- 
tegin  inanemi'yiigAn"''.  Inu'g  a'wapi"kjvnA<'tc  a'gw'i  na''L\. 
pete'gi      wawutAmi     wi'i'cinene'kane'mA''tcin°''.        Na''kA      ka'tA 

SOpete'gi  wI"ina'pAmA''tc  inanemi'yagAn"''.  Na"kA  mA'uA  me'to- 
'saneniWA  me'sotawi  pete'g  i'cinene'kanemi'yagAn"''.  Ma'u 
anemi'ci'ca'ck  a'cimenwi'genig''''.  Ka'tA  ki'uA  kago''megu  i'cim- 
yanane'tAgAn  a'pAnapA'tAiiiAni  mA'ni  wa'"sayaw'''".  Ini'ku"  wi- 
'itegi  mA'uA  me'to'saneniw"*'.    A'gwi    ne'ci'kA    ki'nA    niA'n   inug 

35  ite'yAni  wi'i'cine"ci''kAnepo"i'yAnin''''.  Wi'pwawi'^tca'ina'i'a'kwA'- 
mAtAg  i'niinem™''.  MA'ni  wi'i'ca'wiyAn"''.  Ca"cki  wi'pwawi'a- 
'kwA'a'kwAmAtA'mowa'^tci  'i'nanemi  ki"kanAg'''",  niA'ni  mA'^tcA'pe'- 
naweni  wi'pwawima'ce'ka'gwiwa''tci  'i'nanem™'".  Me'ce'megu'ca'- 
'cki        wi'tA'cime'tome'to'saneni'wiwa'^tci        ki'ina'inane'mawAg''''. 

40  A'penawe'megu  ki'nene'kanetA  mA"kwa''*tc''.  Inugi  niA'ni 
a'pAnapA'tAinAni  mA'ni  wa''sayaw''''.  Ka't*',  'm.\'ni  tani'na' 
itowate  ma'A'gi  ni'^tcime'to'sane'niwAg'''','  ka'tA  inanemi'yagAn"''. 
MA'ni''tca'  a'eLme''tci'''tcimig  ma'A'g  aiyo"  pya'^tciwapA'me'kigi 
ne'sa'mawAni  pyii'to'kig  awAta''e'kigi  wi'awAta'womA''tc  Aiyapa'- 


MICHELSON.]      THE    WAY    MESKWAKIES    DO    WHEN    THEY   DIE.      ■  417 

Tlicy  had  a  great  time  dancing.  It  was  enjoyable  every  way.  They 
had  control  of  it.  At  any  time,  day  or  night,  they  began  to  have 
their  sports.  Even  Aiyapa'ta''^'  played  with  them.  He  treated 
them  as  nicely  as  possible.  They  were  allowed  to  visit  the  bad  ones. 
Sometimes,  it  is  said,  some  tried  to  get  permission  for  (the  evil  ones) 
to  live  where  they  themselves  lived.  It  is  said  that  they  failed  to 
obtain  permission.  It  is  said  that  they  (the  manitous)  were  unwilling. 
They  said,  "They  will  get  you  to  be  like  they  are."  They  would  be 
told,  "They  are  being  made  intelligent  because  they  did  not  live 
quietly  while  they  were  alive.  You  have  full  power  to  pick  (the 
place  where  you  will  go).  That  is  why  you  live  in  four  different 
wickiups,"  "  they  would  be  told. 

They  also  told  each  other  if  they  were  bad.  Tliat  is  why  they 
forbade  each  other  to  be  bad.  And  to-day  the  people  cease  doing 
as  they  had  been  doing.  To-day  any  one  dies,  even  children  die. 
So  do  people  of  any  age.  Their  life  does  not  extend  as  far  as  the 
manitou  planned  it  to  extend. 


And  to-day  when  anyone  dies,  he  is  told:  "Now  this  day  you  have 
ceased  to  see  daylight.  Tliink  only  of  what  is  good.  Do  not  think 
of  anything  uselessly.  You  must  think  all  the  time  of  what  is  good. 
You  will  go  and  live  where  the  One  who  Shines  continues  to  set. 
You  must  go  and  live  with  our  nephew  (sister's  son).  And  do  not 
think  evil  toward  these  your  relatives,  all  to  whom  you  are  related. 
When  you  start  to  leave  them  this  day  you  must  not  think  backwards 
of  them  with  vain  (regret).  And  do  not  think  of  looking  back  at 
them.  And  do  not  think  backward  of  this  people  in  general.  Only 
think  of  them  this  way,  in  a  way  that  is  good.  And  do  not  feel 
badly  because  you  have  lost  sight  of  this  daylight.  That  will  happen 
to  (all)  the  people.  This  does  not  happen  to-day  to  you  alone,  so 
that  you  thus  be  alone  when  you  die.  Bless  (the  people)  so  that 
they  may  not  be  sick.  This  is  what  you  will  do.  Bless  your  friends 
so  that  they  be  not  sick,  that  this  evil  sickness  strike  them  not. 
You  must  merely  bless  them  so  that  they  may  live  as  mortals  here. 
You  must  always  think  kindly.  To-day  you  have  lost  sight  of  this 
daylight.  Do  not  think,  'I  wish  the  people  would  also  do  this.' 
Such  is  the  message  these  send  who  have  come  here  to  see  you,  who 
bring  tobacco,  the  ones  who  send  tobacco  as  a  message  to  you  so 
that  you  may  transmit  it  to  Aiyapa'ta'*'.     Life  is  what  they  shall 

°  Free  translation. 


418  .  FOX    MORTUAEY    CUSTOMS   AND    BELIEFS.  [eih.  ann.  40. 

'tii'An  A'sa'mawAn"''.  Pemate/siweni'megu  i'ni'^tca'  wl'i'ci- 
kAnotA'mawA'^tc'".  I'ni  ■wi''iiiA'^tc  lya''  pAgAinigapawinu'tawAt 
Aiya'pa'tii''^':  'ma'A'gi  wi'n  iya''i  wa''*tci  pya'^tcikatemagi- 
"IcAnAgig  A'kwitA''kAmigi  ma'A'n  une'sama'wawAni  nepya''tca\VAta'- 
5'egog''''.  Cewa'nA        kenwa'ci'megu        wi'me'to'saneni'wiwa''tci 

ki'inane'awAg  ma'A'ni  wane'sama'witcig''''.'  I'ni  wi''inA'^tc 
Aiya'pa'ta'  iya"i  pAgAmigapawinu'tawAt"''.  I'ni  wl'i'ci'megu- 
wI'ciginene'kane'tAmAn"''.  MA'n  Ini  nl'nA  'menwi'ta'an""','  wa- 
''tc    i'nenan"''.     Ini''tca'"megu     ki'"i'caw     a'nenan"''.      Inugi'niAni 

10  marae''tcina''megu  nl'n  a'kAkAno'nenan"''.  I'ni  wi'ponikAndnena- 
nini  tcinawa'menan'"''." 

'I'n°'':  "Na'i',  sA"kA'Amawu''ku;  na"i  ki'pAgitA'mawapwA  ne'sii'- 
mawAn"''."  A'mlwi'gapa''tci  ki'cikAliA'nonat*^'.  O'ni  pe'ki'naegu 
tcIna'wJlmatA  mene't  a'pAgitA'mawa''tc  A'sa'mawAn  a'kA'n6na''tci 

15tAga'wi:  "MA'nA  A''samawA  kl'pAgi'tAmone  kenwa"ci  wi'me'to'sa- 
neni'wiyan"''.     Ki'ina'nem™'\"     I'n  a''ina''tc'". 

"Oni  na"kA  me'cemego'na'  anetA  kAno'nawAg^"' :  "MA'n  inu'g 
A"samawA  ketawAta'ene  wi'awA'tawA'^tci  kenegwAne''senan°'^'. 
MAni^'tca"       a'cinAtawane'tAman"'',      kenwa''ci      wi'me'to'sanem'- 

20wiyan'''',  pa'ci'megu  wI'nA  no''^tc'",  ke"kyaiyan°''.  I'ni  pe''ki 
natawane'tAman"''.  Ini'^tca'mA'nA'A  wa'^'tc  awAta''enani  wi'awA'- 
tawA'^tci  kenegwAne''senanA  nene'sii'mawAn"''.  Ini''tca''megu  ki'- 
'inaw  a'cinAtawane'tAman"'',  ma'netowA  u'tA'kim  aAnemikugwii- 
'kinagwA'tenig'''',       wi'Anemikugwii'kapAtAman"'',       kenwii'ci'meg 

25  aiyo"i  wrtA'ciwi<'tcime"to'sanoni'gayan''''." 

O'ni  na''kA  kutA'g  a'kA'nona'^tc'' :  "A'"samawA  mA'nA  ketawA'- 
ta'ene  kenwa'ci''ci  wi'me'to'saneni'wiyan"'"."  I'ni  me'cenaego'na" 
a'cik.\no'nawa''tc  A'sa'mawAni  pagitAma'watcig'"',  me'ce'meg 
i'"kwawAgiga'i  ne'niwAgi  me'ce'megu  ka'ckik^v'nawit'*^'. 

30  'O'n  i'kwawA  a'ne'p6'i''tc  a'kAkAnonc''tci  mA'n  a'cikAlvA'none- 
'*tc'":  "Na'i'  tcinawamenan  inugi' mAn  a'kwAmAtA'mowen  a'maiya- 
'cka'gwiyAn"''.  I'ni  niA'n  inugi  wa"'tci  nepo''iyAn°''.  Ka'tA'^tca" 
kago''  a'cimya'neteg  i'cita'agAni  nene'kanetAmawI'yagAni  tca'g 
ana'gomAtA     me'cewa'mego'na'i    me'to'sane'nlw'^-^'.       Ca'cki'megu 

35  ki'waga'*tcinene'"kanetA  \vi'Anemi''aiyAni  wI'mawiugwi'siyAn"'', 
Aiya'pa'ta'-^'.  A'cimegume'nwikeg  i'ni  wi'Anemi'cinene'kanetA- 
mati"soyAn°''.  Ki'Ata'penA'megu  menwita''agAn''''.  Ma'A'ni  na"k 
A'sa'mawAn  awAta''e'kigi  ki'wi'cigi'megukAnotAma'wawAg''''. 
Keteminaw  Ape'no''^'.      Ka'tA   wa'wutAini   pete'g   i'cinene'kanetA- 

40  mawi'yagAn  lune'to'sanenl'wenwaw^''.  Ka'tA  na"kA  pete'gi  wi- 
'ina'pAmA'^tc  i'cita'"a'kAn°'".  Ca'cki'megu  wi'mawi'ugwi''semAtA 
ki'nene'ka'nemaw"'*".  Wi'i'ci'megumenwina'\va'A''tc''.  I'ni  wi'i- 
'cinene'kane'tAmAn"''.  Na''kA  ma'A'ni  tA"sw  awA'ta'e'k  une- 
'sama'wawAni       kl'wi'cigi'megukAnotAma'wawAg'''".  Iya"megu 


MiciiELsciN.]      THE    WAY    MESKWAKIES    DO    WHEN    THEY   DIE.  419 

especial!}^  and  particularly  ask  liini  for.  This  is  what  you  shall  say 
to  Aiyapa'ta'-^"  when  you  arrive  yonder  and  stand  before  him:  'They 
whom  I  left  in  wretchedness  on  the  surface  of  the  earth  send  this 
tobacco  by  mo  as  a  message.  But  you  shall  bless  them  so  that  they 
whose  tobacco  this  is  shall  live  long.'  You  shall  say  that  to  Aiya- 
pa'ta"^'  when  you  arrive  yonder  and  stand  before  him.  You  yourself 
will  thus  think  strongly  of  it.  This  is  why  I  say  to  you,  'Think 
well.'  And  so  you  shall  do  as  I  tell  you.  To-day  is  the  last  time 
I  shall  speak  to  you.     Now  I  shall  cease  speaking  to  you,  my  relative." 


Then  (the  speaker  addresses  the  people) :  "Come,  make  an  offering 
to  him;  throw  tobacco  for  him."  Then  the  one  who  had  finished 
speakmg  moves  from  where  he  is  standing.  Then  one  closely  related 
to  (the  dead)  fii-st  throws  tobacco  for  him  and  speaks  a  little  to  him: 
"I  throw  this  tobacco  for  you  so  that  I  may  live  long.  Bless  me 
that  way."     He  says  that  to  him. 

Then  a  number  of  others  speak  to  him:  "This  day  I  give  you  this 
tobacco  as  message  for  you  to  take  to  our  nephew.  That  is  what  I 
desire,  that  I  may  live  long,  that  I  may  reach  old  age.  Tliat  is  what 
I  especially  desire.  And  this  is  why  I  send  my  tobacco  by  you  to 
our  nephew.  So  you  will  tell  him  what  I  desire,  namely,  that  I  may 
continue  to  see  this  earth  of  the  manitou  as  it  changes  its  appearance 
(i.  e.,  seasons),  that  I  may  live  here  a  long  time  with  mortals.'' 


And  then  another  speaks  to  him:  "I  send  this  tobacco  by  you 
that  I  may  live  long."  That  is  how  any  one  spoke  to  (the  dead)  of 
those  who  threw  away  tobacco  for  him,  any  one,  a  woman  or  a  man, 
any  one  able  to  speak  to  him. 

Now  when  a  woman  is  spoken  to  when  she  dies,  this  is  how  she  is 
addressed:  "Now  my  relative,  this  day  sickness  has  stricken  you. 
This  is  why  you  died.  Do  not  think  anything  evil,  do  not  think  this 
toward  any  one  of  all  your  relatives,  or  any  person.  You  must 
merely  carefully  think  of  where  you  are  going,  that  you  are  going  to 
have  a  son  (sister's  son),  Aiyapa'ta'*'.  You  are  to  think  only  what 
is  good  about  yourself.  You  are  to  take  up  a  pleasant  thought. 
And  you  are  to  speak  firmly  to  (Aiyapa'ta'^')  for  those  who  send  this 
tobacco  by  you.  Have  pity  upon  the  children.  Do  not  uselessly 
think  back  of  their  lives.  And  do  not  think  of  looking  back  at  them. 
You  will  merely  think  of  the  one  to  whom  you  are  going,  to  have 
him  for  your  son.  In  that  way  you  will  gladden  him.  You  will 
think  that  way.  And  you  will  speak  firmly  for  as  many  as  sent 
their  tobacco  by  you.     When  you  arrive  yonder  you  will  speak  to 


420  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  [eth.  ANN.  ^o. 

i'cipyanu'tawAte  kl'kA'nonawA  kegwi''s  Aiya'pa'ta''^'.  Ka'tA 
ku'setawI'yagAn""'.  I'n  a'inenani  tcinawa'menan""',  Inu'gi  mA'n 
a'lc.\no'nenani  mame''tcina'''.  Ki'wi'cigi''tca"mcgunene"kanetA 
mA'n  a'ciliAno'nenan"'".  I'n"'',  I'n°'',"  ifi'^'tci  kakA'nSnaf*^'. 
5  O'ni  pe'ki'megu  tcinawamat  a'mene'tAmipAgitA'niawa''tci 
nenotawine'sa'mawAn"''.  Kj'cipAgitAmo'wa'^tcini  pe''ki  tclnawa'- 
matcig'''',  'o'ni  me'cemego'na'in  a'pAgitAma'\vawa''tc''.  Tclnawa'- 
matan  a"kA"ckikA'na'wi''tc''  "KAn6ne"k"'"  i'n  a"ina''tci  neno'- 
tawa'''.  'O'n  ane't  a"kAno'nawa''tc''.  MA'n  a'nawa''tc'':  "Na'i', 
10nete'"kwaiyom'"<'",  mA'n  A''samawA  ketawAta'cn""'.  MA'ni'^tca' 
wi'"inA''tci  wi'mawi'ugwi"semAt'''.  'Ma'A'ni  pya'*tcawAta'"i''tcin°'",' 
ki'"inaw'''^',   'a'ke'kyaweniwinigi*'tca'i  ki'ina'nemaW^V   ki''inaw"'^'. 

I'n  a'nawa'^tc  i'"kwawAn''''. 

'O'n  ane'tA  niA'n"'',  "Na'i'  nete''kwaiyom"''',  inu'g  a'wapu"sa- 

loyAni  kegwi'seg  a''aiyAn°'',  mA'n  a'cinAtawane'tAman"''.    Wi'tapA- 

'kwi'megmnenwiwl'^tcime'to'sanenl'wiyan"'',  a'ke'kyaweniwigi'megu, 

ki'i'nanem"''.    I'ni  wr'inA''tci   kegwi"s  Aiya'pa'ta'   iya''i  pyanu'- 

tawAte  nete"kwaiy5m™'''."    I'n  a'nawa'^tc  ane'f^". 

Ini'megu  i'cini''cw  a''cikegi  tcipaiya'i'kwawA  ii'kAkA'none'^tc''. 
20  'O'ni  niA'n  a'pI'tA'u''tc  a'ca'wiwa'^tci  me'to'sane'niwAg'"''. 
Negu'ti  nepo'"i''tcin  a'a'*tcimo'e''tci  mamrcAmawa't'^'.  A'kwago'- 
"otAgi  maml'cA'mawat  a'ke'kA'wa'^tci'megu  a'ci''soni''tc''.  MA'n 
a''*tci  nyawenwi'megu.  A'kl'cine'po'i'^tc  I'niyA  a'ke''kA'u'^tc  a"ci- 
su^tc''.  Nyawenwi'megu  ii'kwago'o'tAmeg''''.  A'nlba''cime''tc'', 
2.5 mayowi'senigin  in  a'ai'yowa''tci  kiga'nutcig''''.  Ne'kAnitepe'kwi'- 
megon  a'kiga'nowa^tc''. 

'O'ni     wapA'nigini     mami'cAmawa'tan     a'maiyawi'An6''kane''tc 

a'kegye''kA'wa''tci      wi'A'semi'e'gu''tci'''.      Ki'ci'megu-tcagi-ke-gye- 

'kA"wa''tcin°'',    "o'ni   ki'ganuf^',    "Na'i'   nAtawinanagwa'g''"',"   i'n 

30a"ina'*tc''.    'O'n    ini'g    a'penope'nowa^tci   pwawi'Ano'ka'ne^tcig''''. 

Ano'kane**tcigiga'  iiia''meg6n  ii'a'wiwa'^tc''. 


'&'&" 


'O'ni  p5'siwa'saya'nigin°'',  "Na'i',  i'niyapi  wi'mawiwane"ka- 
yggkwe"  "  i'n  a''ine'*tc  i'niyiig  a'pemit6"kene'^tc''.  "'Au',"  a"i'- 
yowa"^tc''.     'O'ni     tcipaiyA'kig     a''awa''tc     a'mawiwane'"kawa''te''. 

3.5  Napo'i'tanA  tcinawama'^tci'  a'A'pini'^tc  i'n  a"Api''tc''.  Agwi  me- 
'cemego'na''",  ina"megu  ke"tcine_  neguta''  'A'piw^'''.  Inig  ini 
ano'ka'netcig  a'wane''kawa''tc''.  O'ni  maya'wi'An6''kanetA'  cii- 
cki'meg  a'A"ci'to'*tc  a'tAne'kwa'cini'^tci  me'te'gwi  wi'nemA'- 
tanig''''.    Ini'megu'  ca''ck  a''cawi"itc''.    "O'  i'n  ano"kana<*tci'  a'tA- 

40 'cinAna'ima''tc''.   A'cima'^tci'megu  i'n  anemi'ca'wini''tc''. 


MicHELSON.]     THE    WAY   MESKWAKIES   DO    WHEN    THEY   DIE.  421 

your  son  Aiyapa'tii''^'.  Do  not  be  afraid  (to  talk)  to  him.  Tliat  is 
what  I  say  to  you  when  spcaiving  this  day  to  you  for  the  last  time, 
my  relative.  Bear  firmly  in  mind  what  I  tell  you.  Tliat  is  all,"  the 
speaker  says. 

Then  those  closely  related  to  her  are  the  first  to  throw  away  Indian 
tobacco  for  her.  After  those  closely  related  to  her  had  thrown  away 
tobacco  for  her,  then  any  one  threw  away  tobacco  for  her.  What- 
ever relative  is  able  to  speak  says  to  the  Indians,  "Speak  to  her."' 
Then  some  speak  to  her.  And  this  is  what  they  say  to  her:  "  Now  my 
sister,^  I  send  this  tobacco  by  you.  This  is  what  you  are  to  tell  to 
him  who  is  going  to  be  your  son.  You  will  say  to  him,  'You  are 
to  bless  this  one  who  sends  (tobacco)  by  me  with  old  age,'  you  will 
say  that  to  him." 

Tliat  is  what  they  said  to  a  woman. 

And  some  said  this,  "Now  my  sister,'  as  you  walk  away  this  day, 
going  to  your  son's,  this  is  what  I  desire.  That  I  live  comfortably 
with  (my  fellow  mortals),  reaching  an  old  age,  bless  me  so.  So  you 
shall  say  to  your  son  Aij^apa'ta'*"  when  you  come  unto  him,  my 
sister'."     That  is  what  some  said  to  her. 

Tliere  are  two  ways  of  addressing  a  dead  woman. 

And  this  is  what  the  people  do  when  they  bury  the  dead.  When 
one  dies,  the  one  who  is  to  serve  as  a  ceremonial  attendant  for  him  is 
told.  The  one  serving  as  a  ceremonial  attendant  cries  it  out  at  the 
top  of  his  voice,  specifying  what  the  name  of  the  (dead)  was.  He 
says  this  four  times.  When  a  person  has  died  his  name  will  be  given. 
It  is  cried  out  four  times.  And  when  the  death-wake  is  held  those 
celebrating  the  feast  of  the  gens  use  the  wailing  songs.  Tliey  hold 
the  gens  festival  all  night  long. 

Tlie  next  day  whoever  is  serving  as  ceremonial  attendant  is  first 
summoned,  and  he  selects  those  (who  are  to  be  employed  in  digging 
the  grave)  by  whom  he  will  be  helped."  After  he  appoints  all,  the 
one  giving  the  gens  festival  says  to  him,  "  Now  you  may  each  depart." 
Then  every  one  of  those  who  are  not  engaged  (to  dig  the  grave)  go 
home.     Those  engaged  stay  there. 

Tlien  after  it  is  full  daylight  they  are  told,  "Well,  eventually  we 
shall  go  and  dig  the  grave,"  when  they  are  awakened.  "All  right," 
they  say  among  themselves.  Tlien  they  go  to  a  cemetery  and  dig  a 
grave.  Tlie  dead  is  (placed)  where  (dead)  relatives  are.  It  is  not 
anywhere,  he  is  nearby.  Tliose  employed  dig  the  grave.  And  the 
head  man  merely  makes  a  stick  which  will  stand  upright  at  the  head 
(of  the  dead).  That  is  all  he  does.  And  he  oversees  those  employed. 
They  do  as  he  says. 

'  Eeverential.  '  Free  traDSlation. 


422  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  [eth.  ANN.  40. 

A'ponipitA''wawa'^tc  i''kwawAg''''.  UwI'ya'Ani  napo'i'ni'H.cini 
neniwAgimego'n  Inu'g''''.  I"kwawAg  aya"ina'ipitA'"wawa''tci  napo- 
'i'ni'^tci'i  ke'tcine'e'megu  'A''sawAg''''.  Ne'niwAgi  kfchviipipItA'- 
'wawa'^tc  inina'mA'kig  a'A'se'tiwa'^tc''.  Awa's  I'n  a'cimenwimcmvi- 
5  'ci'nowa^tc  a'poni'Amu'Amu'gowa''tc  uwi'ya'a'*'.  WinwawAgil"  i'- 
'kwawAg  aya"ipitA'"wawa''tci  na,po'i'ni''tci'  A'mu'Amugoiiiwa''ip 
uwlya'ii'a'''. 

Na'kA'''tci  negute'nwipi  miga'tlWAg  iya'"ipi  tcIpaiyA'kigi  tA"ci 
'a'utene'tlwa''tci       mlweriA'mowa'^tc''.      "Nl'nAina'i'yo'wani       wl- 

10 'awiya'ne'"^',''  a'i'tlwa'^tc''.  Kageya"inegu  a'mawinAne'tiwa''tc''. 
I'n  a'ca'wiwa^tc''. 

O'ni  ki'cipitA'wa'^tcin  a'wA"'tca'e''tc  a'wi'se'niwa''tc''.  Nya- 
wuguniine'gup  a'pemiwA"'tca'e''tc''.  A'Anagwinigi'mcgu  ix'wi- 
'se'niwa'^tc''.    A'tA"ciwa'*tciga'"niegu    a'pItA"wawa''tc    ini'ni    niipo- 

15"i'ni'*tcin°'",  Inime'gup  aiyatA's5"puwa''tc''.  Nlga'ni'Aiio''kanet 
Ini'  a'tA'swi'Anagw'inigin  a'kiwinAtoma''tc  an6'ka'na''tci'''.  "O'ni 
nyawugunagAte'nigin  a'tAgwinA'toma^'tci  na'ikAnakAnawi'ni'^tcin"''. 
Ki'ciwi'seni'ni'^tcin  ini'pln  a'wapikAnakA'nawi^tci  na'etu'namut*". 
A'ci'^tcimego'niye     a'cikAnona''soni''tci     nepS'i'ni'^tc     A'ci^'tcima'- 

20  'megu  a'i'cikAnakA'nawi'^tc'".  Ki'cetunamu'^tc  in  a'penope'nowa- 
"•tc''.    A"poniwA'''tca"e''tc  a'ld'cinyawugunagAtenig''''. 


MICHELSON.]      THE    WAY    MESKWAKIES    DO    WHEN    THEY    DIE.  423 

Women  have  ceased  burying  (the  dead).  When  any  one  dies 
to-day  men  (bury  them).  When  women  still  were  in  the  habit  of 
burying  the  dead,  they  placed  them  near  (the  surface  of  the  earth). 
After  the  men  began  to  bury  them,  they  placed  each  other  deeper. 
(Tlie  dead)  lay  much  more  comfortably  as  they  are  no  longer  eaten 
by  any  little  (animals).  And  when  women  still  buried  the  dead, 
they  were  eaten  by  any  little  (animals). 

Now  once,  it  is  said,  they  fought  against  each  other  at  the  grave  on 
account  of  the  goods  to  be  distributed.'  "  It  will  be  mine,"  they  said 
to  each  other.  Later  on  they  went  at  each  other.  That  is  what 
they  did. 

After  they  have  buried  (the  dead) ,  (meals)  are  cooked  for  them  and 
they  eat.  For  four  days,  it  is  said,  meals  are  cooked  for  them.  In 
the  evening  they  eat.  As  many  as  there  were  who  buried  the  dead 
so  many  feast.  Tlie  chief  one  employed  goes  around  for  the  number 
of  evenings  summoning  those  employed.  On  the  fourth  day  he  also 
summons  some  one  who  knows  how  to  give  a  speech.  After  they 
have  eaten,  it  is  said,  the  one  who  knows  how  to  speak  begins  speak- 
ing. He  speaks  exactly  as  the  dead  was  spoken  to  (in  the  cemetery) . 
After  he  has  given  his  speech  all  go  home.  After  the  fourth  day 
meals  are  no  longer  cooked  for  them. 

8  Free  translation. 


J). 

KA'O'  MA'NI  A'-'TCIMONI  A'CA'ICAWIWATE'E'YATUGE  NA- 
'CAWAI'YE  ME'TO'SANE'NIWAG  A-NETO'I^TC  U'WlYA'^'. 

NA'cawaiye  yatu'ge  negu'ti  kAbo'tw  aVapi'a'kwA'mAtAgi  me- 
'to'siineniW-^'.  Pe'ki'meg  a"ke"tca'kwA'mAtAg''''.  Kilgeya'mcgu 
kAbo'tw  a'ne'p5'i''tc''.  Na"ina"  nap6''i''tcin  a'nAgA'moni<'tc  a''ci- 
'su'^tc  a'ci"so'ni''tci''".  Na'kAnitepe'kwe'meg  a'nAgA'mowa''tc 
Si'nina''".  WapAiiig  iniyatu'ge  kA"ke"caw  a'AtapenA'ge'  a'wa'- 
'ci'u''tc  negu'ti  neiilwA  wanegwa'it  ini'ni  napo'i'ni''tcin''''.  Negu'ti 
na''kA  nA'gAm5n  a'"aiyo'*tc  a'ute"ute'nawa''tc'". 

Ne'kAnipeponwe'meg  a"mA"kA'tawi''tc  a'uAtawa'nema  une'- 
gwa'An    a'ciwiipinepo'i'nigwan"'".    Me'cena''inegu    kAbo'tw   a'nepa- 

10  ''tc  a'ketemina'we'si'^tc''.  KAbo'twe  negu't  a'kAno'negu'^tci  wa- 
wiya'ini'g^va'in"''.  "Na'i',"  a"igu''tc'',  "agwima"  u'wIya'A  wi- 
'kagiganenl'wi'^tc.in'''',''  a'igute'e'yatug'"''.  "Na'i',  niAui^'tca'  wi'i- 
'ca'wiyAn°'V'  a"igu''tc''.  "A'A'samip6"sota'wimya'cita''ayAni 
tcina'wiimAt     a'ne'po'i''tci     ki'Ata''penawA''tca'     wI'napane'moyAn 

ISanagomA^'tci'megu  I'ni  wi'inago'mAt-^',''  a"ine'*tc''.  "I'ni  wl'i'ca'- 
wiyAn"''.  Iniga'  me'teno'ayl'gi  ■wi'u''tcitapA"kwipya'^tci  ke'tcipamA 
mAnA'"k  aya'aiyaiyag'^"''',"  a''ine''tci  neniw"^-^'.  "  I'ni  wa'^tc  i"cawi- 
''tei  tcina'wamAt*',''  a"ine'*tc''.  I'nip  a'ne'^tc'',  "MA'niga' 
pwawini'inAno''kyayAn'"'',      wi'wite'gowiw'"*^'.      U'wiya'      a'"nepeg 

20  a'pwawinAna'I''ka'su''tc  u'wiya'A  wite'gowlw*^-^'/'  a"ine''tc'". 
"  Keki'ciku''tci'a''tcimo'egu'wawAgi  kenegwa'wawAg'''',  Wi"sA'ka'A 
keki'ci'a'^tcimo'e'guwaW'^V'  a''ine'^tc''.  "Pe'nawig'"'',''  a"ine''tc''. 
I'n  a'cike'kanetAmwi"egu''tc''.  "Negu'ti  me'to'sa'neniwA  ki'ml- 
"ca'''tci'aw''*',"   a"ine''tc'".    Tcagi'meg  a'ina''tci'mo'e''tci  neni'w'''^'. 

25  Ini''tca'"yatuge  kAbo'twe  na'"ina'  a'pe'nawig  a/wapi'd'cA'd'ca- 
^tc'".    Mane'megu  mi'^tci'pa'a'  a''ne'sa''tc'',  pe'cege''siwa'''. 

Na''kA  ml'cate"siwen  a'ckigenigi'megu  'ai'yowAg'"'.  Ini'megu' 
ca"cki  ne'ta'wi  'a'ydwa'^tc''.  MA'ni  kil'tci'genig  a'ai'y6wa''tc 
iya''ipa'pe'e    tA''ci    mAni'e'tiWAg*"".       "NinAina''    niAni    neta"wi- 

30'em™'V'  itiwAgipa'pe'e  mA'ni  tcipaiyi'u'ce'ki'tagAn  a'aiyo'e'tiwa- 
''tc''.  Me'to^'tci  tatA'gi  mA'n  aya'ipema'te"si''tci  me'to'sane'niw 
u'ce'ki'tagAn  a'aiyo'^tcipa'pe'"'.  Ini''tca''ip  a'ci'genig  iiaiyo'e'- 
tiwa'^tci  mA'ni'etlwAgipa'pe'"'.     I'n  ana'^tci'mowa'^tc''. 

Penawinigiyatugiin   a'nAna'I"tate''''.      "WapA'g  i'ni   wI'pe'no'Ag 

35  A'*tca''megu     ne'tcipam"'^',"      a"ina<'tc''.       Neni'wA     pe'kuta'inig 
^'nA'toma^tci  wi'u'ce''ki'et-^'.     Negutugu'n  i'c  a'nawA''tei'A''cAme- 
424 


D. 

NOW  THIS  IS  THE  STORY  OF  WHAT  IT  SEEMS  THE  PEOPLE 
DID   A   LONG  TIME   AGO  WHEN  ANY  ONE   DIED. 

It  seems  that  long  ago  a  person  fell  ill.  He  was  very  ill.  And 
soon  he  died.  Wlien  he  died  those  of  the  same  gens  as  he  sang. 
Tliey  sang  all  night  long  at  the  place.  The  next  day  one  man  whose 
nephew  (sister's  son)  the  dead  had  been,  took  charcoal  and  painted 
his  face.     He  used  one  song  when  he  fasted  several  days  at  a  time. 


He  fasted  the  entire  winter  as  he  desired  to  know  how  his  nephew 
had  died.  Soon  while  sleeping  one  time,  he  was  blessed.  Soon  he 
was  addressed  by  one  (person)  whoever  it  may  have  been.  "Now," 
he  was  told,  "no  one  will  live  forever,"  is  what,  it  seems,  he  was  told. 
"  Now  this  is  what  you  are  to  do,"  he  was  told.  "As  you  feel  too  badly 
over  your  relative  who  is  dead,  you  shall  take  (some  one)  in  place 
of  (the  one  dead)  to  whom  you  will  be  related  as  you  were  to  (the 
one  dead),"  he  was  told.  "That  is  what  you  are  to  do.  And  that 
also  is  the  only  way  your  corpse  will  reach  the  place  where  you  (dead 
people)  go,"  the  man  was  told.  "That  is  why  it  happened  to  your 
relative,"  he  was  told.  Then,  it  is  said,  he  was  told,  "If  you  do  not 
perform  this  (ceremony),  he  will  become  an  owl.  When  any  one 
dies,  when  he  is  not  attended  to,  he  becomes  an  owl,"  he  was  told. 
"Your  nephews  (sister's  sons),  Wi'sA'ka''^'  (and  Aiyapa'ta'''')  have 
instructed  you  fully,"  '  he  was  told.  "In  summer,"  he  was  told. 
That  is  how  he  was  instructed.  "You  are  to  dress  one  person  in 
finery,"  he  was  told.     The  man  was  given  instruction  in  all  details. 

And,  it  seems,  when  it  was  smnmer,  he  began  continuously  to 
hunt.     He  killed  much  game,  such  as  deer. 

And  they  used  only  new  finery.  Tliat  is  the  only  kind  they  used. 
When  they  used  old  clothing  over  there  they  would  take  it  from 
each  other.  "This  is  my  property,"  they  would  say  to  each  other 
when  they  used  the  corpse's  clothing.  It  was  as  if  they  would  use 
the  clothing  of  a  person  still  alive.  Now  truly,  it  is  said,  when  they 
used  each  other's  clothing  of  that  sort  they  would  take  it  away  from 
each  other.     That  is  what  they  relate. 

In  summer  he  (the  imcle)  got  ready  for  an  adoption  feast.  "To- 
morrow I  shall  let  my  dead  go,"  he  said  to  them  (the  people).  At 
night  a  man  was  summoned  to  be  adopted.     One  day  (before  the 

1  It  is  difficult  to  render  the  sentence  quite  literally  in  English. 

3599°— 25t 2S  425 


426  T'OX    MORTUARY   CUSTOMS   AND    BELIEFS.  [exh.  ann.  40. 

■^tc''.  "Wa.pAginaVA'kwag'"'',"  a''ine''tc''.  Agwi'gji'  a'^tcimo'e- 
■^tcini  wi"pyato'*tc  uto"ckl'tagAn°''.  Wa'pAnigi  nawA"kwanigi 
na''k  a'nA'tome"^tci  wr\vi''seni''tci  ■wi'nAna'I''ta'e'^tc'".  A'wiipi- 
nAna'i"ta'e''tc''.  Ka'o'ni  nenlwA  negu't  a'pI'tci'megutAnetu'iia- 
5niu'*tc  a"prtcmAna'i'ta"eme^tc".  MAniga'  anetu'namu'^tc'':  "Na'i'j 
iTiA'ni  wa'^'tc  Ata'penenegi  wI'AnS'ka'neneg'^''.  Ma'ii  an5"kane- 
"kA  wi'tcina'vvamA''tc''."  Iniyatu'g  a'nate'e  kii'nonat*'.  "Ma'ii 
utci'pamAn  ana'goma"^tci  wi'ina'gome'k''.  Inipi'megu  wi'A'pI- 
"tanemA'^tci'megu  tcinawama'^'tci'''.  I'ni  wa'^'tc  Ata"pene'ki  \vi- 
10  "tciiiawamA'^tc'V'  a"ine'^tc  i'nA  waVe''kret'^'.  "Ki'papitigawA- 
^tci^tca"  A"pena''tci'megu,"  i'n  ii'iie^'tc  A'cki'*tca"  tatAg  I'n  a'A- 
'ckitA"cikAkA'none''tc  I'nA  wa'ce''kret*'. 

I'ni  ki'ci'"ta'e''tci  na''kA  wa'ce''ki'et'^',  I'ni  na'^'tci  me'td'g 
a'nawA''tcine'mA'su''tc''.     Ka'o'n  u'ne'keg  a'ku'nawAn  a'sogenAta- 

15 'C^tc  A'cigAnine'k  a's5'gena'*tci  nenota'wi'An"'',  me'to'^'tci  tatA'g 
a'awA'tawa'^tc  Aiyapa'"ta'An°''.  I'n  i'ciwiipi  ka'o'ni'^tca"yatuge 
kanakA'nawit  a'wapikAnawite'*"'.  "Na'i,  inugi  mA'n  a'wapu''sa- 
'e'ki  tcinawa'mA'^tcig  a'na"se"kawA''tci  kenegwAne''scnan  Aiya'pa- 
'ta"*'.       Ca''ki''tca"     mA'k\va'''tci    kl'wItA'mawaw"'^",     "niAni    wl'n 

20a"ciwa''tc  A'kwitA''kAmigi  wa<'tci"kA'nAgig'''V"  a"ine'^tc'',  "'A'sit'- 
mawAn  a'pya'*tcikegine'^tcawu'sa"iw'a''tc'',  niA'ni  na''kA  wi'se'- 
niwen"'','"  a''ine''tc''.  "MA'k\va'''tci  wi'wapu"sayAni  ke'"kyawen 
i'ni  wi"i"ci"A"pi"kAnA'*tci  ma'A'gi  tcinawa'mAtcig'"'.  Wl'kiwi'u- 
'kuna'gapa''tci  wI'a'*tciinwi''tawA''tci  na'kA'<*tci  mA'ni  wi'se'niwen 

25ayl'g'''".  I'ni  ■v\i"ine'"ck6'su''tci  \vI'nAku''tci  wi'maiyawita'pe'sitA 
kenegwAne"senan'"^V'  a'ine'^tc''. 

Ki'citcagi'awA'ta'e^tc  a'^tcimon  i'n  a'wapitete'pu'sa''tci  wl'giyape- 
g''''.  I'n  a'ca'wiwa'^tci  ma'A'gi me'to'.sane'niwAg a'pAgitA'mowa''tc''. 
I'ni  na,'"kA  wa'^tci   tetepu''sawa'^tc'';  mame''tcLna'mego'n   a'peme- 

30'kawa''tci  piti'g'"'';  no'Mawat  Ini'meg  a'a"pe'^tcino'wiwa''tc'';  agwi 
nakA'^'tci  pitigii'wa'^tcin''''.  I'n  a'ca'-wiwawa^'tc''.  Na'i',  nyaw5'- 
nAmeg  i'ni  ki'citetepu'sa'wa''tcin  a'no'whva'^tc''.  A'nemyag  u^'tci- 
'ckwate  wa'^tcino'\viwa'*tc''.     I'n  a'ca'wiwa'*tc'". 

Na'i'  ka'o'n  a'kl\\-i'ku'wawa''tc'';  a'wiku'mawa''tci  wl'wl'seni'ni- 
35  ''tci''',  me't6''*tci  tatA'gi  \\i'negw^apetAmaga'ni''tc.i'''.  Me'to'^'tci 
tatA'gi  tcI'paiyAgi  wI'se'niwAg''''.  Me'cemego'na'i  me'to'sa'nenlwA 
wi'senlw  ina"''.  Ka'o'n  a'kAkA'none'^tci  na'"kA'  sagi''^tci  kinemA- 
'so'"wa''tcin°''.  Wa'ta'sawA  na"k  a'kA'na\vi''tc  a'pA'gAtAgi  na''sa- 
"^tcin  a'a''*tcima^tci  me'to'siine'niwAn  ana'pe'nAna"^tc  a'a'''teima''tc''. 
40  Kl'ca''tci'ma''tcin  ayawina'pe'nAna'^tc'',  i'n  a'a''*tciinu''tci  na''k'^' 
"  Inini^'tca'i  wi"AneminAna'ine''tcame'gu''tcin'"';  mA'nA  wI'Anemi- 
"Ano'ka'na^'tcini  \vrAnemitA'crivAma'gu''tcini  wi'se'niwen  a'wAto- 
•^tc''."     I'n  a'ke'towa^tci  wata'"sawAg'^''. 


MICHELSON.]  WHAT   PEOPLE    DID    WHEN    ONE    DIED.  427 

adoption)  he  was  first  fed.  "To-morrow  at  noon,"  he  was  told.  He 
was  not  told  to  bring  his  clothing.  And  the  next  day  at  noon  he 
was  summoned  to  eat,  and  to  be  clothed.  Tlien  they  began  to  clothe 
him.  And  one  man  spoke  while  the  other  was  being  clothed.  This 
is  what  he  said:  "Well,  this  is  the  reason  why  you  have  been  selected, 
that  you  be  made  to  do  an  errand.  You  will  become  a  relative  of 
he  who  employs  you."  Tliat,  it  seems,  is  what  the  one  who  spoke 
to  him  said  to  him.  "This  (man)  will  be  related  to  you  in  the  same 
way  he  was  to  his  dead  (relative) .  He  will  be  as  fond  of  you  as  he  is 
of  his  relatives.  Tliat  is  why  he  selects  you  to  be  his  relative,"  the 
one  adopted  was  told.  "You  are  to  visit  hun  always,"  is  what  he 
was  told,  the  one  who  first  (experienced)  this,  the  one  adopted,  when 
he  was  first  spoken  to. 

Then  as  soon  as  the  one  adopted  was  clothed  he  again  stopped  to 
stand  up.  And  he  was  made  to  hold  bark  tobacco  in  (one)  hand,  and 
he  held  Indian  tobacco  in  the  other,  just  as  if  he  were  bringing  it  to 
Aiyapa'ta"'^'.  Then,  it  seems,  the  speaker  began  speaking.  "Now 
to-day  your  relatives  let  you  walk  away,  going  straight  to  our  nephew 
Aiyapa'ta''^'.  Only  you  must  tell  him  quietly,  'this  is  what  they 
whom  I  have  left  on  the  earth  told  me,'"  he  was  told,  "'when  they 
let  me  walk  here  with  tobacco  in  my  hand,  and  this  food  also,'  "  he 
was  told.  "You  may  quietly  walk  away  so  that  you  may  leave 
these  your  relatives  satisfied  with  old  age.  And  you  may  report  for 
them  that  they  may  wear  blankets,  and  (obtain)  old  age  and  also 
this  food.  In  that  way  our  nephew,  who  will  be  the  first  to  be 
satisfied,  will  feel  better,"  he  was  told. 

As  soon  as  he  had  been  told  the  entire  story,  he  began  to  walk  in  a 
circle  around  the  wickiup.  Tliat  is  what  these  people  do  when  they 
give  an  adoption-feast.  And  that  is  why  they  walk  around  in  a 
circle;  it  is  the  last  time  they  walk  around  within  (the  wickiup); 
when  they  go  out,  they  go  out  forever:  and  they  never  will  enter 
within  (the  wickiup)  again.  Tliat  is  what  they  do.  Now  the  fourth 
tune  they  walk  in  a  circle,  they  go  outside.  They  go  out  the  east 
door.     That  is  what  they  do. 

And  then  they  go  around  inviting  (people) ;  they  invite  those  who 
are  to  eat,  who  as  if  receive  the  food  by  eating  it.  It  is,  in  a  way, 
as  if  the  ghosts  were  eating.  Any  of  the  people  eat.  And  then  he  is 
again  spoken  to,  after  they  stand  up  outside.  And  a  warrior  speaks, 
telling  his  valorous  deeds,  of  the  people  he  has  slain,  and  he  tells  how 
he  got  the  best  of  them. 

After  telling  how  he  got  the  best  of  them,  he  then  says,  "That  is 
the  one  who  shall  take  care  of  him  on  the  way;  this  one  shall  have 
him  do  errands;  and  he  shall  take  care  of  the  food  for  him  which  he 
takes  along."  ^     That  is  what  warriors  say. 

a  Free  translation. 


428  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  [eiu.  ANN.  40. 

Pe'ki'megu  ke''tci'a''tci'mowAg''''.  Ka'o'ni  na''k  a'iii'miwa''tc'". 
TcAtcawi'gii'  pagA'Ato'wawAg''''.  TcA'tcaw  a''tcipAnAgi''tci'meg 
inAn5''kyawAg  Ini'gi  me'to'sane'niwAg''''.  Ka'o'n  ii'nAgA'mowa- 
wa'^tc''.  A'y5gin  a'ni'mi'e''tci  nawA'''tciwi'ku'metcig'''".  Me'to- 
5  ''tci'tatAg  a"nawA'^tciwi''tca'nome''tci  na'po'itA  mame'^tcma''''. 
Ka'o'ni  nA'gAmon  a'ci'seg'''': 

TcIpaiyA  kl'wI'tAnione  inu'gi; 
Tcipaij'A  ki'wi'tAmone  Inu'gi; 
Mamai'yA  krwI'tAxaone  Inu'gi; 
10  TcIpaiyA  ki'wi'tAmone  Inu'gi. 

I'n  a'"ci'segi  negu't'".     Ka'o'ni  kutA'g'^'',  a'wapinl'nii'e''tci  tatA'g 
A^'tca'megu: 

I'ni  wa'''tci  ini  wa'''tci  pyaiyani; 
I'ni  wa'''tci  Ini  wa'<'tci  pyaiyani; 
15  A"kunawA  wa''tci'pyaiyani; 

A"kunawA  wa'^tci'pyaiyani. 


I'n  a'ketomigA'ki  nAgA'nionAn"'".     I'n  a'ca'wiwa'^tc''. 
Na'kA'''tci  na''ina'  a'kAkA'none''tcimA'n  anetu'namu'^tc'':  "Ka'6 
ini''tca"yatuge    wi'nA     n6'''tc'",     keneg\VAne''senan     a'ki'cikwaiya- 
20 'cikrci'seto'tAgwe    wi'Anemi'ca'wiyAg'^"''';    'i'ni    wa'^tci'yatug    ina- 
'penA'nenAgwe  ma'netow  a'kwaiya'ciki'ci'se'tonAgwe  ne'powen"''." 
I'n  a'ca'i'ca'\viwa''tc''.     Niiyapi'mcg  a'^'tcunapi  Wi"sA'ka'   ina'"'". 
Ka'o'ni  na"kA  mA'ni  negu't  ana'*tci''mowa'^tc''.     Ma'A'gi  neno'- 
tilwAgi     neguti'tatAg     ii'cike'kanetA'mowa'^tci     negu'ti     me'ce'na' 
25  negu't''. 

NA'cawai'yatug  a'ute'kwa'miwa'^tci  ni"cwi  ne'niwAg'''".  Ute- 
'kwa'mwawAn  a'neguti''awa'*tc''.  Ute'kwa'mwawAn  a'mA'lcwate'- 
'sini'^tc''.  KAbo'twiin  a'unapa'mini''tci  negu'ti  ne'niwAn"''. 
Pe'ki'megu  a'mA'kwate''sini''tc  ute'kwa'mwawAn  a'na'imi'ke- 
30  ''tcawini''tci'megu.  Pe"k  i'n  a'ca'wini'*tc''.  Pe'kiga'"megu  a'mA- 
'kwate''sini''tc''.  0"swawAni  pe'ki'megu  a'tepa'nawa''tci  na''k 
ute'kwa'mwawAn"^''.  I'n  a'ca'wiwa''tc''.  Me'cena"  kAbo'twe 
_yatu'gan  a'wapinane'sa'te'e  wawiwi't  a''kyawa''tc'',  a'pwawigii- 
'winani'ea'wini''tc  a'pwawiga'wi'nApa'ci'uwi'ya'AnikAkAnSneti'- 

35 'ani^'tc''.  Me'cena''  kAbo'tw  a'wapi'a'k\vAinAtA'mini''tc  u'wiwAn''''. 
■A'a'kwAtA'mini''tc  a'nane'sa''tci'megu;  ki'ki'ki'megu  a'na'ne'sa'^tci 
wi'n  u'wiwAn"''.    KAbotwepi'n  a'nepo''ini"'tc  u'-\\awAn°''. 

Ka'o'ni     tcage''ci'itA'megu     a''ckigitA     kwi'ye'sa'     uto'ce'kita'- 
gAnAn  a'ke'tenAg  a'awAta''kA'wa"'tc  uwi"tawAn°''.  "Ma'A'ni  kipe'- 
40'se'kAn''"',"     a''ina''tc''.     A'lvetemagi''ani''tc    ute'"kwaniAni    wa'^tci 
to'tawa'^tc  uwi"t{iWAn  ini'yatug'"''. 

Me'cena"  kAbo'tw  a'nAna'i'ka'wawa'^tc  ute'kwa'mwawAn  a'pAgi'- 
nawa'^tc''.    'I'nAga'  ne'niw  a'pwawi'meguuAna'i'ka'wa'ig''''.    KAbo'- 


UICHELSON.]  WHAT    PEOPLE    DID    WHEN    ONE    DIED.  429 

They  tell  great  stories.  And  then  they  dance.  Sometimes  they 
haye  a  ball  game.  Sometimes  these  people  play  all  sorts  of  games. 
And  they  smg.  When  (these  songs)  are  used  the  ones  invited  are 
made  to  dance.  In  a  ^vay  it  is  as  if  they  were  playing  with  the  dead 
(person)  for  the  last  time.     And  this  is  how  one  song  goes: 

Ghost,  I  speak  to  3-ou  to-day; 
Ghost,  I  speak  to  you  to-day; 
Early  I  speak  to  you  to-day; 
Ghost,  I  speak  to  you  to-da}'. 

Tliat  is  how  one  song  goes.  And  another  one,  it  appears  that  is 
used  when  they  first  begin  to  dance : 

That  is  the  reason,  that  is  the  reason  I  come; 
That  is  the  reason,  that  is  the  reason  I  come; 
Tobaccais  why  I  come; 
Tobacco  is  why  I  come. 


That  is  what  the  song  says.     That  is  what  they  do. 

And  when  (the  dead)  is  spoken  to,  this  is  what  they  say:  "And  now, 
so  be  it,  our  nephew  has  set  what  we  should  do;  that  is  why,  it  seems, 
he  has  it  happen  to  us  because  the  manitou  has  planned  death  for 
us."  Tliat  is  what  they  always  do.  The  story  of  Wi'sA'ka'-^'  is 
retold  there. 

And  this  is  one  thing  they  tell  about.  Tliese  Indians  know  (this) 
one  (story). 

It  seems  long  ago  two  men  had  a  sister.  They  had  one  sister. 
Tlieir  sister  was  quiet.  Soon  she  married  one  man.  Tlieir  sister 
was  very  Cjuiet  and  was  in  the  habit  of  working.  She  did  this  yery 
much.  She  was  indeed  yery  cjuiet.  Their  father  (and  mother) 
were  very  fond  of  their  (the  men's)  sister.  That  is  what  they  were 
like.  And  some  time  later  it  seems  her  husband  began  beating  her 
as  he  was  jealous,  though  she  did  no  wrong  and  was  not  talking  (in  a 
flirtatious  manner)  with  any  one.  Later  his  wife  became  sick.  When 
she  was  sick  he  beat  her;  he  nevertheless  beat  his  wife.  And  soon, 
it  is  said,  she  died. 


Then  the  little  young  boy  took  off  his  clothing  and  threw  it  to  his 
brother-in-law.  "Put  this  on,"  he  said  to  him.  Because  the  other 
had  ill-treated  his  sister  is  why  he  did  this  to  his  brother-in-law,  it 
seems. 

And  soon  they  made  preparation  to  release  their  sister  by  an 
adojjtion-feast.     And  that  man  was  not  attended  to.     And  soon  they 


430  rOX    MOETUARY    CUSTOMS    AND    BELIEFS.  [eth.  ANN.  40. 

twani  nape"ep  a'krcagu'^tcita''a,wa''tci  neguti''awa"^tc  ute'kwa'm- 
■wawAn"'".  KAbo'tw  a'wapinAnatu'ta'tiwa'^tc'",  "Tani'*tca'"niAn 
ami"cikegAta''penAgwenegu'ti  wi'ute'kw'a'miyAg'^"*''?"  a'i'tiwa'^tc''. 
"Naya'i)  ute'k\vami''kAgo'-^'.  A'pi'tane'niAgwe  kete'kwa'menan 
5i'ni  wrA'pi'ta'nemAgw  Ata''penAg  u'wiya'*',"  ai'tiwa^tc'".  ""O' 
nienwige'sA'^tca''  niAii  i'n  i'ca'wiyAg''"''',"  ai'tlwa'^tc''.  Wi'Ata'pe'- 
nawil'^tc  ute'kwa'mwawAni  ku'tAgAn  ini''tca'"yatug  ii'wapinAna- 
'awiwa'te'e  wrnAna'i"ka'wawa''tc  ute"kwa'mwawAn°'".  A'ckigenigi'- 
megu  a'A'ci"t5wa'*tc''. 

10  A'pya'^tci''sanig  a'kiwa'^tcimug'''',  "Wi'Ata'penawA'gipi  wl'u- 
te'kwamI'wa''tcin°'V'  a'kiwina"'tcimug''''.  "Wi"mawi''tca'ipiwi'- 
'senipi  me'cemego'na'  u'wiya'A  wi'wi"seiiiwA  me'ce'megu  a'cita'- 
'agwan"^',  wi'wi''senIw'^*V'  a'i'yowa'^tc''. 

Winwa'wA  me'to'sane'niwAgi  wi'wapAine''tci'tatAgi   wi'Ata'pena- 

ISwa'gwa'ini  wrute"kwami'wa''tcin°''.  I'ni  wa'pAnig  a'nA'tome'^tc'". 
Ca'cki'niegu  a"wi'se'niwa''tc'".  I'nip  a'ca'wiwa'^tc''.  Ina'  i'n 
i'kwa'w  a'mi'ca"*tci'e'*tc''.  Pe'ki'megu  a"mi'ca'''tci'e'^tc'".  IiiAga' 
wa'wit  ini'megu  a'pwawikA'ckikag6"ine''tc''.  Kl'ci'se'niwa'^tci 
me'to'sane'niwAg  ini'megu  a'nana'gwawa'^tc''.    I'n  a'ca'wiwate'e'- 

20yatuge  nA'"cawaiy''®'. 

KAbotwani  na'"k  o"swawAn  a'kAnonegowate'e'yatug'"'',  "Na'i', 
negW'i''setig'"'',  pe'ki'megu  keke'tenami'a'^tciketema'gi'apwA  kete'- 
'kwamwawA  mA'ni  wii'wiwitA  mA'n  a"pwawinAna'i"kawag''''^','' 
ai'gowa'^tc     o"swawAn°''.     '"Netepa'napenA     nete'kwa'menan"*"/ 

25ke"sipwA'  ku^tc'',"  a''ine''tc'".  "Ke'ten"'*^',"  a'^'ke'towa^tc''.  Ini 
na''kanin  a'nAna'i'kawawa'te'*'".  Ume'ca'e'mwawAn  a'nAtomawa'- 
te'e  ■wi'mrca''tci"awa''tc''.  Pyayani^'tci  mo'co'n  a'i'ci'ta'wawa'^tc'', 
a'panl'awa^tci'  tatAg'^'".  Ke'ya'Ap  i'ni  na"k  a.'pA'ki'mawa''tci 
me'cena''megu    wi'u\\a'wini''tc'".     I'n    anawate'e'yatug    mne'ca'e'- 

30mwawAn°''.  I'nina''k  ini'ni  neguti'  tatAgi  na''kA  mA'n  ana'totAgi 
pAgitA'mowen"''.  Agwi^'tca'  pe''ki  ke'kanetA'manin  a'cige'nugwan"'". 
Cemeku''mAni  Ata'pena'^tc  u'wiya'  i'n  a'ci'"tciga''tc''.  Agwiga' 
ke'te'uA  keteminawe'sJwe'nigin°'". 

I'ni    negu't    a'cike'ka'netAg    i'ni    pAgitA'moweni"     ciga'wiweni 

35na"k*'.  Kaya''tci'megu  i'n  i'ca'i'cawi'gwa'ig'"''.  Me't6'^tciga"ta- 
tAgi  wa''tc  i'ca'wi\va''tei  mA'nA  nii'po'it  in  a'kA'ckitapipyanu'- 
tawa^tc  Aiyapa"ta'An  a'pA'gine'^tc''.  A'pwawiga'pA'gine'^tc  a  gwipi 
tapipya''tcinu'wiya'AmAnA''k  aya'ai'yagin""'.  I'ni  wa''*tc  i'ei'tci'- 
gawa'^tci     ma'A'gi     neno'tawAg''''.     Nayapiga"meg6ni     kA'nawini 

40wa'*tci  mawAte'natagi  maA'g  wii'sime'titcigi  Wi"sA'ka''^'.  Ini'- 
megu pe''k  a'yowa<^tci  ma'A'gi  nenotawAgi  na'"ina'  wapetunii'- 
mowa'^tci  niipe'gA  kiikAno'na^tcigi  wa'ce'ki'e'me'^tci''".  Na''ina' 
a'wapikAJio'nawawa'^tci  tcagi'meg  a'^tci'mowAg'''.' 

"Xa'i',      mA'ni      A''ki      a'Anemikugwa'kinagwi"to''tc      u'to'kimi 

45ma'netow'^'^",    a"Anemi'A'cki'A'ekipAgamc'kwi"seto''tc'',    i'ni    na'kA 


MiCHELsoN.]  WHAT    PEOPLE    DID    WHEN    ONE    DIED.  431 

felt  as  badly  as  possible,  for  they  had  but  one  sister.  Soon  they 
began  to  ask  each  other,  "How  about  taking  some  one  to  be  our 
sister?"  they  said  to  each  other.  "Then  we  should  again  have  a 
sister.  As  much  as  we  thought  of  our  sister,  we  should  think  just  as 
much  of  the  one  we  chose,"  they  said  to  each  other.  "Oh,  it  might 
be  a  good  thing  if  we  did  that,"  they  said  to  each  other.  Tlaey  began 
to  make  preparations  to  select  another  one  to  be  their  sister  and  to 
attend  to  their  (own)  sister  (by  giving  an  adoption-feast).  They 
made  brand  new  clothing. 

When  the  time  came,  word  was  sent  abroad,  "They  are  taking 
(some  one)  to  be  their  sister,"  so  it  was  told  abroad.     "Any  one  may 
go  there  and  eat,  any  one  who  wants  to  may  eat,"  was  said  among, 
themselves. 

The  people  (went  over)  to  see  whom  they  should  choose  to  be  their 
sister.  The  next  day  they  were  summoned.  Tliey  only  ate.  That, 
it  is  said,  is  what  they  did.  Tlien  that  woman  was  dressed  in  finery. 
She  was  in  fine  apparel.  Nothing  could  be  said  to  the  man  whose 
wife  she  had  been.  As  soon  as  the  people  had  eaten,  they  departed 
one  by  one.     That  is  what  they  did,  it  seems,  long  ago. 

Soon  their  father,  it  seems,  spoke  to  them.  "Now  my  sons,  you 
have  made  it  that  much  harder  for  your  sister  as  you  have  not 
attended  her  husband,"  they  were  told  by  their  father.  "For  you 
say,  'We  are  fond  of  our  sister,'"  "True,"  they  said.  Then  they 
attended  to  that  man.  They  summoned  their  brother-in-law  to 
attire  him  in  fine  clothing.  On  his  arrival  they  made  a  scalp-lock  for 
him,  making  him,  it  appears,  a  widower  free  from  death-ceremonies. 
And  it  is  a  fact  that  they  dismissed  him  to  marry  any  one.  That  is 
what  they  said  to  their  brother-in-law,  it  seems.  And  that  is  one 
regulation  which  some  one  told  when  an  adoption-feast  is  held.  Of 
course  I  do  not  know  very  much  about  it.  It  is  only  when  one  adopts 
another  (that  one  knows)  how  it  is.  What  they  have  been  doing  is 
really  not  a  blessing. 

Tliat  is  how  one  knows  about  that  adoption-feast  and  widowhood. 
And  recently  thus  they  have  been  doing  it.  It  seems  that  the  reason 
they  do  this  is  that  then  the  dead  can  come  straight  to  Aiyapa'ta'*' 
when  an  adoption-feast  is  held.  If  an  adoption-feast  is  not  held  no 
one,  it  is  said,  comes  straight  to  wherever  we  go.  That  is  why  these 
Indians  do  that.  Tliat  is  why  the  same  story  is  especially  told  over 
and  over  about  these  two  brothers  Wi'sA'ka'"^'  (and  Aiyapa'ta''^'). 
These  Indians  use  the  same  (story)  when  the  speakers  begin  to  speak 
to  the  dead  and  to  those  adopted.  When  they  begin  speaking  to 
them  .they  all  speak  about  it. 

"Now  as  the  manitou  changes  the  seasons  of  this  earth,  and  as  he 
continues  to  make  his  earth  green,  and  as  he  continues  to  make  his 


432  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  [eth.  ANN.  40. 

m\'n  a'Anemi'A'cki'A"ckipAganA'kwi''seto''tc  ii'to'kimi  ma'netow 
ukl'"cegum™'',  apAnapA'tAmAn"''.  Ca'cki''tca'  na"egA'ce  kr'wapu- 
's^'.  Ca'"cki  me'to'saneni'wiweni  pete'gi  kl'i'ciketemina'wawAgi 
tcInawa'niA'^tcig'^'V'  I'n  a'nawa'^tc''.  "Na'LA"=tci  mA'n  In'"'. 
5Wi'klwi'ukuna'gapa'*tc''."  I'n  a''ketu''tc  aiya''*tcimatA  nape'ni- 
''tci'iga'.  Inimeg5'nini  kAtawi'megu.  Cii'cki'megu  tAga'wi  pe'kino'- 
wiiwAg'''',  a'ca'wiwa"^tc''.  Ma'iiI  na''kA  wi'se'niweni  me'to^'tci'- 
megu  a'ke'towa''tci  ma'A'n  Aiyapa"ta'Ani  wi"mi''*tcmi'^tc'". 
Maiyawi     wi"mi<*tcit*',     wi'maiya'witape'si'nutAgi     wi'se'niwen"'', 

10na''k     a'ku'nawAii    I'nA     wi'maiya'witape'sinu'tawatA'.     Wi'mene- 

tamipA"ta'pwat'^'.     I'ni     tA''swi     a'cikAno'nawa^tc    a'pA'gine'^tc'". 

.I'n    a'ke'towa'^tci   ma'A'gi   nae'to'sane'niwAg''''.    Pwawiga'u'wTya'A 

pA'ginet     awi'tA     ne'guta'     i'a''s'*^',     i'ke'towAg''''.     Nyawawa'i'ne 

pwa\vinAna'i"kawut''",    ini'megu    me'cena'i    nanAgvpi'megu    aiyo"i 

15kltA'cine"ciwAna'te'sis*'.  Awi'tA  kA'cki'nagwa's*'.  KAbotwe'megu 
wite'gSwi's'^'.  Tclgi'megu  wigi'yapegi  ta'itA'nwa'tA'sA  wi'tegow''-^'. 
'I'nanA  amipwawinAna'i''ka'sutA  tcipai'''*'.  I'n  a'ke'towil'*tci 
ma'A'gi  neno'tawAg''''.  Pe'kime'gup  aiyowAgin"''.  Ne'kime'gupi 
wi'me'to'saneniwi'gwa'ig   I'ni   wi'i'ca'i'ca'wiwAg''''.    I'n    a'ke'towa- 

20  "^tci  neno'tawAg'"''.  I'ni  tA'"swi  a'a^'tcimoyani  nuv'n  a''^tcimon°''. 
A'^tcipAnAgi'^tci'megu  i'cike'kane'tAinogi  neno'tawAg''''.  Magwa" 
awi'tA  ke'tena"i's^".  Ma'me'ci'k  I'n"'',  cA't"",  Wapinenu"s'^<'', 
pe'ki'megon  rke'tcipa'wa'"iyAg'''^''',  CA't"',  Ki"ck6. 


MicHEi.sox.]  WHAT   PEOPLE    DID    WHEX    ONE    DIED.  433 

skies  green,  you  have  lost  sight  of  it.  You  may  please  merely  walk 
away.  You  will  only  bless  your  relatives  (whom  you  have  left) 
behind  with  life,"  is  what  they  say  to  them.  "And  this.  They  will 
wear  blankets."  Tliat  is  what  the  one  who  speaks  to  the  dead  says. 
(The  speeches)  are  very  nearly  the  same  (when  one  dies).  They 
speak  only  a  little  differently,  that  is  what  they  do.  And  this  food, 
they  say,  is  as  if  for  this  Aiyapa'ta''^'  to  eat.  He  is  the  main  one  to 
eat  it,  and  he  will  be  the  main  one  to  be  happy  over  the  food,  and 
he  will  be  the  main  one  to  be  happy  over  the  tobacco.  He  is  the 
first  one  to  take  the  first  puff  of  smoke.  Tliat  is  as  much  as  they 
say  to  him  when  an  adoption-feast  is  held.  Tliat  is  what  these 
people  say.  And  if  no  one  were  adopted  (the  dead)  could  go  nowhere, 
they  say.  And  if  one  is  not  attended  to  (with  an  adoption-feast)  in 
four  3'ears,  he  would  be  ruined  in  between  here  (and  the  place  where 
he  died).  He  would  not  be  able  to  depart.  Soon  he  would  turn 
into  an  owl.  llie  owl  would  hoot  near  the  wickiup.  It  is  the  ghost 
for  whom  an  adoption-feast  had  never  been  held.  That  is  what 
these  Indians  say.  They  employ  (the  adoption-feast)  very  much. 
They  shall  keep  on  doing  this  as  long  as  there  shall  be  mortals. 
That  is  what  the  Indians  say.  That  is  as  much  of  this  story  as  I 
am  gomg  to  tell.  The  Indians  know  it  in  all  sorts  of  ways.  Perhaps 
it  might  not  be  true.  Surely,  my  friend,  Wapinenu's^*',  my  friend, 
Ki'cko"-*^',  we  shall  have  a  fine  time  at  the  powwow. 


E. 

CIGA'WA  NENI'W  A"CAWI''TC",  A'GW  I'KWA'W"*";   NENI- 
WI'CIGAWIWENI'MEGU. 


Neniw  u'wiwAn  a'nepo''ini'^tci  pe'ki'megu'  sAnA'gi'to  a''cawi''tc''. 

NeniwA  inAni'^tca''  a''cawi'^tc''.  Me'cena''mego'na'  i''kwawAni 
na"ina"megu  a'kA"clvima''tci  wi'u'wiwi''tc  ini'megu  a'kl"ci'"senigi 
manwime'to'sanenl'witcigi  wi'i'ca'wiwa'^tc'' — manwita''atcigiga" — 
5 inig'''', neniwA manwita'atA' na'kA^'tc i'kwii'wA manwi'ta'at^'.  Me'ce- 
mego'n  inig  a'tA'ci'uwi'uwre'tiwa''tci  kAbo'twan  a'tepane'tlwa'^tc'". 
Ke'tenAmego'n  a'tepane'tlwa'^tc''.  Agwiga'  A''cita'  me'cena"megu 
meda'swa'wa'me  ki'ci'uwiwe'tiwat  inin  a'pyanutA'mowa''tci  tepane'- 
tlwen"''. 

10  Inia  ii'ki'ci'genigi  ketemagita''agAni  pe'ki'megu  ki'cagu''tcita- 
'agAnimegon  ina''In  a'kepi'senigi'megu.  Me'cega"  wInA'megu  kikl- 
wl'tawa's'^'.  AwitAga"meg6ni  pA'cimegona'i  nene'kiinetA'mowa's*'. 
KAbotwe  na'mi'ta'i  nenlw  uViwAni  nep6''ini^tci  pe'ki'megu 
wawAna  ''tci'cime'  to'saneniwi'  sa  'megu.      Ki'  cagu '' tci  'meguka '  twa  'ne- 

15 ma's  u'wIWAn""'.  Ke'tenaiyo'ka'me'gu  yo'w  aya'pya''tcime"to- 
'saneni'wini<'tci  pya'^tcite'pana'sA  wi'iiA  nii''k,\  tepa'negu'sA  men- 
wito'tagu'sAga'i  yowe.  Ini'^tca"  amu'*tcika"tu"si'^tc''.  Peki'megu' 
sAUAgimegu  i'ci'ta'a's*'. 

ApinA'megu    wl'pwawina'ime'to'sanenl'vvigin     i'ci'ta'a's'^',     ki'ci- 

20n6mAgawi-krcinep6''init  u'wiwAii"'',  inanana'  a'cawit*',  iuA'^tca' 
manwi'ta'at"^".  MitnwipemenetitAga'megu  yo'we  me'to'^tci'megu" 
sAga'gi  na'ime'to'siine'niwi's'^'.  Kagawa'^tci'megu  nii'tAgini  pemi- 
'awa'te'  ini'meg  ami'ta'i  nene'ki'ta'a'^tc''.  Kageya''megu  aiyA'ckA'- 
■^tci  kAbo'twe  me'cena'a'pe'e  iiatA''sA  pemi'a'wa'^tcin"''. 

25  Ka'o'ni  na'kA'<'tc  uta'i'e'mw'awAii  a'tA'swito'igwa'igi'megu  tcagi'- 
megu  mr'weiiA'sA  neniWA  ki'ciuepo"init''\  Ina'u^'tci  nyawugunagA'- 
tenig  ina'mi'ta"  tca'gi  mi'wenAg  inin  uta'ine'mwawAn°''.  Ikwii'- 
wAnanini  tcmawa'ma"'tcig  i'n  iniglnig  i'n  aminlgA'Amfi'titcigi 
kegime'siga''megu  Ji'tA'switog^va'ig'^''.     Ca'ckimego'nA  nenlwA  wa- 

30  pAwa'pAma'sA  tA'cinigenA'minit"'.  Tcagi  wetowena'A'megu. 
'Waguna'  ami'A'ckwiweto'watan"''?  AwitA'megu  kfigo"  A'ckwiwe- 
ta'wTina'-'''.  I'nA  nenlwA  me'ta'kvvi'megu  a'ci'ce'kitA'mo'i''tc 
anemi"ci'ta''tc''.  AwitAmegu  kiigo"  kA'cki'A'ckwiweta'wuna'*". 
Mamye'tci'megu     tca'g     a'awAta'wxma'     uta'ine'mwawAni     yo'we. 


434 


E. 

WHAT  HAPPENS  TO  A  MAN,  NOT  A  WOMAN,  UNRELEASED 
FROM  DEATH  CEREMONIES;  (IT  IS)  MERELY  THE  CON- 
DITION OF  A  MAN  UNRELEASED  FROM  DEATH  CERE- 
MONIES. 

A  man  has  a  very  hard  time  when  his  wife  dies.  Tliis  is  what 
happens  to  hun. 

Whenever  he  persuades  a  woman  to  marry,  and  it  has  been  deter- 
mined what  they  shall  do  to  live  pleasantly — these  are  the  ones  who 
have  good  hearts,  the  man  who  has  a  good  heart  and  the  woman 
who  has  a  good  heart.  Whenever  these  get  married  they  are  fond 
of  each  other.  They  are  surely  fond  of  one  another.  It  is  not  right 
away,  but  after  they  have  been  married  for  ten  years  that  they  come 
to  be  fond  of  one  another. 

When  that  is  the  case,  (if  their  wives  die)  a  feeling  of  wretchedness 
and  keen  sorrow  encompasses  (their  heart).  They  would  stay  any 
place.  (Some)  might  not  even  think  about  it.  Soon  when  a  man's 
wife  dies,  he  might  be  discouraged.  He  might  feel  extremely  sorry 
for  his  wife.  He  sm-ely  might  have  loved  his  wife  while  she  was  yet 
living,  and  he  might  have  been  loved  and  well  treated  by  her.  That 
is  why  he  would  be  sorrowful.     He  would  think  it  very  hard. 


Wlioever  might  think  he  never  could  live  peaceably  (with  his  wife), 
after  his  wife  had  been  dead  for  a  short  time,  the  one  who  was  like 
that,  he  is  the  one  who  would  be  glad.  If  he  has  taken  good  care  of 
her,  he  would  live  as  if  barely  alive.  Much  later  when  he  saw  where 
they  had  gone  by,  then  he  would  be  made  mindful  (of  it).  And  soon 
later  on  he  might  see  where  they  had  gone  by. 

And  also  after  his  wife  had  been  dead  the  man  would  distribute 
their  property,  as  much  as  they  had,  all  of  it.  On  the  fourth  day 
he  distributes  all  their  belongings.  Those  related  to  that  woman  are 
they  who  would  distribute  among  themselves  all  the  property  which 
(the  pair)  owned.  'Tlie  man  would  merely  watch  them  distributing 
there.  Everything  would  be  taken  away.  What  is  there  which 
they  save  fz'om  being  taken  away  from  him?  Nothing  would  be 
saved  from  being  taken  away  from  him.  That  man  would  be  without 
anything  else  but  the  way  he  was  clad.  Nothing  might  be  saved 
from  being  taken  away.     Surely  all  their  belongings  would  be  taken 

435 


436  FOX   MORTUARY   CUSTOMS   AND   BELIEFS.  [eth.  axn.40. 

Ku''*tciga'kvviga'"  winanA  tA'ciki"cagu^tci"ta'a"s*'.  Aiyagwi'^tci- 
megu  na'mi'ta'i  tA'ciketema'gi'e''tc'".  Pe'ku'tanig  awi'tA^  kago'- 
'Agvvi's'*'.  Mo'tci'megu  neguti  me'ku'nawen  awi'tA^  A'ckwiweta'- 
wuna'*'.  Me'takw'i'megu  kiwa'gwA'su'sA  nepa't"',  me'ce'megu 
5a't6gwaii°''.    A'pemega"meg  ayi'gi  tA'ciki'cagu''tci'ta'a"s'^'. 

WinA'megu  ne'ciki'cagu'^tci'ta'a's'^'.  Ma'Agiga'i  tcinawa'ma- 
"*tcig  ini'n  i''kwiiwAn  awitA'megu  i'ni  pA'ci'A'pi'tcita"awa's  Inin 
a'pl'tciki'cagu'^tcita'ni''tcini  wawlwi'ni'^tcini  yo'we.  Winwa'wA 
n6mAga''megu  kl'cagu''tcita''awa's'^';  mAiiA'^tca"  ciga'wA  kenwa'ci'- 

lOmegu  ketemagita'a"s^'.  Iniyegit'  uta'I'nemwawi  wAninawe'megu 
tA"c  uta'inemetAnia'wuna'^'.  I'n  I'nA  neniwA  na'tAgin  uta'inem- 
wawi  yow  iniku'"megu  a'mi'ta'i  ki'cinene'ki'ta'a"^tc''.  Iniga''megu 
ami"cawi''tc''. 

Apinaiyuga''megu    ketemagi'ce'kitA'mo'i's*'.      Me'ce'meg    a'"t6- 

15gwani  mo'tci'meg  awi'tA  ke'cI'penu'sA  ne'guta'i  ke'cl'pe'sit®'. 
A'gwi  kAna'gWA  wrke'clpite'panu''tc''.  Na'kA"*tc  agwi'megu- 
kAiia'gwA  me'tA'nA'site  wI''no\vi''tc''.  Wi'pe'se'kAgi'megu.  Mo'- 
"tci"  sa'sa'si'nowite  wrnawA'^tci'megupe'se'kAg''''.  N^'kA'^^tci  wi- 
'pwawi'megupctc'gi'i'napi'^tc''.      Uwi'ya'Anigii'    upe"k\vAneg  u'^tci- 

20  kAiio'negute  w'i'p\vawi'mcgu'Itepi'napi''tc''.  Ca'cki'megu  w-i''nAgi- 
■•tc'".  Kiigo'  na''kA  i"cawit''',  wrpwawi'megupete'gi'i'napi'^tc''. 
Tepe"ki  na"kA  nowi'te  wI'pwawi'megukago'i"ciku''ta''tci'*tc''. 
Na'kA'^tci  wi'pwawi'megu-wigi'yapegi'aiya''aiya'*tc''.  A'awi'i'^tci'- 
megu  wigl'yapeg  Ina''megu  a'j^anlwe  wi'kikiwita''tc''.     Na'kA'''tci 

25  wrpwa\vi'megiuiAna'cinA'gAmu"^tc''.  Na'kA'^'tci  wi'pwawi'megu- 
nAna'cike'tcApA'nani''tc''.  'O'ni  me"teg6ni  wrpwawi'A'tcIpi''tci 
me'cema''mego'nA  me"tegon  A'tclpitega''lni  me'te'gw  a'pi'tci'cl'- 
gawi^'tc''.  Ini'  me'te'gw  utakwe'megu  wa'^'tc  A'tclpigwani  ka'tii'- 
geni's"*".     Kena''tci'megu  wiipika'ta'geni's'*'.     Na'kA'^'tc  amu''^tcip- 

30  wawime'tAiiA''sita'*tc'',  pe'tcime'tA'nA'site'  nowit  ami'ci'genigi 
pApa'ckawA'gini'sA'  A''ki  pemi'agwani'megu,  pApa"ckawA''gini's''". 
Wawi'cAtani''sApi  ine'tAnA'site  pe'tci'nowite"  ciga'wA.  Cewa'nA 
me'ten6"megu  a'prtci'ci'gawi''tc''. 

Mo'tci'megu   awi'tA  wrkn'mena'"^'.     Agwigii'    wi'nAgii'  a'ne'cki'- 

35nawu''tc''.  Me'to'^'tc  a'A"pi'tciketeiiiagi'ta'a**tcI'ii  amu''tcipwawiwi- 
■kimiagA'niwi''tc''.  Cewa'nA  me'teno'megu  a'pi'tci'megu'ci'gawi- 
^tc'',  i'ni  ne''k  a'mipwawiwi'kiimagA'niwi''tc'". 


Ini'megu  ne''ki  ne''ckime''tci  tcagi'kiigo'i  ne'ki'megu  a'pi'tci'd'- 

gawi'^tc''.     Mo'tci'megu  wi'ke'tcita'itAnetunamu'^tc   a'pitci'ci'gawi- 

40  "^tc'';  i'ni  ne'ckimena'A'megu.     'O'ni  ne'ki'megu  a'pi'tci'ci'gawi^tc 

ini    pe'ki'megu    ne''ckime<'tc''.        Tcagiga''megu    kago''i'    ciga'wA 

sA'sa'kwawA.      Agwi'megu    kAna'gwA    wi'A'nenwi'^tc'';    mo'tciku'- 


MICHELSON-.]      MAN    UNEELEASED    FROM    DEATH    CEREMONIES.  437 

away.  For  he  would  feel  as  badlj'  as  possible.  He  would  be  made 
even  more  ^\Tetched.  At  nights  he  would  have  nothing  to  cover 
himself.  Not  even  a  single  blanket  would  be  saved  from  being 
taken  away.  He  would  lie  stretched  out  on  the  bare  ground  if  he 
slept,  no  matter  wherever  he  was.  Even  then  he  also  would  feel  as 
badly  as  possible. 

He  alone  would  feel  as  badly  as  possible.  Tliese,  the  relatives  of 
that  woman,  would  not  feel  as  badlj^  as  he  whose  wife  she  had  been. 
They  would  be  sorrowful  for  a  short  time ;  verily  this  one  unreleased 
from  death  ceremonies  would  feci  wretchedly  for  a  long  time.  Their 
pi'operty  would  become  the  property  of  .(those  who)  were  there. 
Now  when  that  man  sees  their  former  property  he  would  be  forcibly 
reminded  (of  his  wife).     That  is  what  would  happen  to  him. 

Furthermore  he  would  be  dressed  shabbilj'.  No  matter  where,  if 
he  itched  he  woidd  not  scratch  himself.  It  was  not  (lawful)  for  him 
to  scratch  his  head.  Nor  was  he  permitted  to  go  out  barefoot.  He 
must  put  on  (his  moccasins).  Even  if  he  goes  out  in  a  hurry,  he  must 
stop  to  put  on  (his  moccasins).  Nor  must  he  look  backward.  If  he 
is  addressed  by  anyone  behind  him  he  must  not  look  that  way.  He 
may  merelj^  halt.  And  if  anything  happens  to  him  he  must  not  look 
backward.  And  if  he  goes  out  at  night,  he  should  not  be  afraid  of 
an3'thing.  And  lie  should  not  move  from  wickiup  to  wickiup.  He 
should  keep  on  staying  in  the  same  spot,  in  the  wickiup  where  he 
lived.  Nor  should  he  ever  sing.  Nor  should  he  ever  laugh  loudly. 
And  he  must  not  sit  up  against  any  trees  against  which  one  (normally) 
sits  as  long  as  he  is  unreleased  from  death-ceremonies.  The  tree 
against  which  he  sat  would  die.  It  would  slowly  begin  to  die.  And 
the  reason  why  he  should  not  be  barefoot  is  that  if  he  accidentally 
went  out  barefoot  it  would  come  to  pass  that  the  ground  wherever  he 
had  gone  would  crack,  it  would  crack.  There  might  be  hot  weather, 
it  is  said,  if  a  widower  (widow)  unreleased  from  death-ceremonies 
accidentally  went  out  barefoot.  But  (this)  was  only  as  long  as  he 
was  unreleased  from  death-ceremonies. 

He  would  not  even  be  invited  (to  gens  festivals).  It  is  not  at  all 
that  he  is  hated.  The  reason  why  he  would  not  be  invited  is  that 
during  the  time  he  feels  as  if  wretched.  But  it  is  only  as  long  as  he 
is  unreleased  from  death-ceremonies  that  he  would  not  be  invited. 
That  is  the  length  of  time,  as  long  as  he  is  imreleased  from  death- 
ceremonies. 

In  the  same  way  he  is  forbidden  everj'  little  thing  as  long  as  he  is 
unreleased  from  death-ceremonies.  He  would  even  be  forbidden  to 
talk  loudly  as  long  as  he  is  unreleased  from  death-ceremonies,  he 
might  be  forbidden  so  long.  As  long  as  he  is  unreleased  from  death- 
ceremonies  he  is  strictly  forbidden.     A  widower  (widow)  unreleased. 


438  FOX   MORTUARY   CUSTOMS   AND   BELIEFS.  [eth.  ann.  40. 

'megu  wi'ke''slgwa.''tc''.  Na'kA"*tc  agwi  kAiiag\VA'nieg  uwi'yii'Ani 
\vi'ke'ta'pAma''tci  ne'ki  mA'ni  pemi'clgawi'^tc''.  Agwi  kAna'gwA 
wi'tA'cikenwa'cikAkAnone'tra''tc  mvI'ya'An  a'prtci'ci'gawi''tc''. 
Mo'tci'megu  a'g^vi  kAnii'gwA  kenwa''ci  wi'nepa'nepa'^tc''.  Na'ina'- 
5 'megu  wi"ki'cinawitepe''kinige  wrki'cito"ki<'tc''.  Na"kA'*^tci 
mamaiyA'megu  wi'ki'cmAna'i'ci'n6'i''tc''. 

A'pemegil/'niAni  ketema'ge'slw^*".  Agwi  kAnagwA'megu  a'tA'ci- 
'upya''inigi  wl'ki'wlta'^tc  a'pi'tcima'ci'gawi'^tc''.  Na'kA'<^tc  a'pl- 
"tci'meguki'cagu''tci'ta'a''tci    wi'A'pi'ta'peiiAto''tc    mvaya'W''.    Wi- 

10 'mA'kAtawi'^tci'megu  ina'nemap"'.  KAnagwA'megu  I'n  a"cawitA 
wfpwawimA'kA'tawi''tc''.  Mamye'tci'megu  mA'kAmA'kA'tawiwA 
ki'cine'penit  u'wiwAn"''. 

Wi"pwawi'megu-kag6"-i"ciml"ca'te'si'*tc  a'pi'tcipwawiki'cipAgi'ne- 
me''tc  uwiwA'niyowe.    Na'kA'''tc   agwi   kAnagwA'megu   wi'menwi'- 

15"senya"*tc'',  wi''senit'''.  Ca'cki'megu  me'si'go'a'i  wi''Amwa''tc''. 
Na''ina'  wi'seni'wa'^tcini  me'sa'kwa'i'megu  amwa'wa'^tcin°''. 
Agwi  kAna'gwA  me'ce'megu  a''teipA'n.'Vgi<'tci  wi'inA'mowa''tc'". 
Na'kA"'tci  kiyukiyu''sa''tcini  me'ce'megu  nAnawi'megu  w'i'cikiki'- 
yu'sa^'tci     wi'i'ci'megupwawina'wugu'^tc     uwi'ya'An"'".     Na'kA'^'tci 

20  kiwi'cimegu'sA'sA'gAnigi  wi'ki'wi'a''tc'':  agwi'  kAnagwA  mya'gi 
wi'pe'mi'a''tci".  NAnawi'meg  uwi'ya'Ani  niiwate  nigani  wi'Ane'- 
mi'a'^te''.  Wi'kA'ki'su^tci'megu.  Me"teno"megu  nawugu't  I'n 
wi'pwawikA"ki'su'*tc'".  Cewa'nA  wi'pwawi'megukago'ikAkAnone'- 
ti'a'^tc''.    NAgi"ckawate'  ca'cki'megu  wi'pe'me'ka''tc''.    Wl'pwawi'- 

25megu-kago'i-'ina''tc''.  Kiigo'  igu'te'  ca'cki'megu  tAga'wi  wi'kAkA- 
n6ne'ti"a<'tc''.  Agwi  kAna'gwA  kenwa"ci  wi'tA'cikAkAno'netI''tc''. 
Ne'ci'kA  na'kA'megu  wi'ki'yuki'yu'sa'^tc'".  Ci'cate  ne'ci'k.\'megu 
•wi'"ci'ca'*tc''.  Agwi  kAnagwA'megu  uwi'ya'Ani  wi'khvi'nl"ci'*tc'': 
ne'ci'kA'megu. 

30  Wi'n  uwi'ya'An  a'uwi"kanite'e  me'ten6"megu  pyanu'tagut 
a'uwiga'"igwan°'',  i'ni  me''teno'i  wi'kAkAn6neti'a''tc'',  cewa'nanA 
me'ten6"megu  ne'ci''k  I'na'  a'wiwat^',  i'ni  wI'kA'ckikv\kAnone'ti"a- 
''tc''.  UwT'yii'An  ina' a'winit  agwi 'megu  kAna'gWA.  Me'to'^tcimegu 
na'mi'ta'i    nA'sAtawine'niwi'^tc''.    Me'ce'megu    na'mi'ta'i"    ca'cki'- 

35  megu'  ca"ck  Api"Api'^tc''.  KAna'gwan  uwI''kanAni  wI'tA'ci'aiya'ai- 
ya''tci'mowa''tc''.  Mo'tci'megu  wi'nA'sAtaw"ikA'nawi''tc  uwi'ya'An 
i'na'  a'winit"'.  Agwi  kAna'g'''^'''.  Na'kA'"^tc  uwi'nemwite  pyani't 
a'cimegugwilni'meg  ami"cawi'*tc''.  Agwi  kAna'gwA,  "Ka'tA,"  wi'- 
'ina'^tc''.     I'n  ami"cawi'^tci  neniwA. 

40  Me'teno''megu  ki'cipAgi'nemet  u'wiwAn  ina'mi'tai  me'to'''tci 
tAga'wi  pA'ke'cka^'tc''.  AwitAgii'  ayi'gi  wi'nA  wi'wawaniine'ti- 
'su''tc''.    A'g''''''.    Me'to'^tci'megu  tatA'g  A''pena'^tci  kiwi'nagwi's*'. 


MICHELSON.]     MAK    UNRELEASED    FROM    DEATH    CEREMONIES.  439 

in  accordance  with  religious  belief  is  denied  everything.  It  is  not 
lawful  for  him  to  bathe;  not  even  to  wash  his  face.  Nor  must 
he  look  at  any  one  very  long  as  long  as  he  is  unreleased  from 
death-ceremonies.  Nor  is  it  la\vful  for  him  to  speak  to  anyone,  as 
long  as  he  is  unreleased  from  death-ceremonies.  He  even  is  not 
supposed  to  sleep  long.  After  midnight  he  must  already  be  awake. 
And  he  must  have  lain  down  to  sleep  early  (in  the  evening). 

Furthermore  he  is  wretched.  Nor  is  it  lawful  for  him  to  be  where 
festivities  are  taking  place  as  long  as  he  is  unreleased  from  death- 
ceremonies.  And  as  long  as  he  feels  so  badly  he  must  not  care  for 
himself.  They  desire  him  to  fast.  It  is  impossible  for  one  to  whom 
that  has  happened  not  to  fast.  He  surely  fasts  for  a  long  time  after 
his  wife  has  died. 

Nor  must  he  in  any  way  dress  gorgeously  as  long  as  an  adoption- 
feast  has  not  been  held  for  his  former  wife.  Nor  is  it  lawful  for  him 
to  dine  well  when  he  dines.  He  should  merely  eat  corn.  Wlien  they 
dine  corn  is  what  thej-  eat.  It  is  not  lawful  for  them  to  eat  all  sorts 
of  (foods) .  And  whenever  he  walks  about  he  should  walk  somewhere 
in  the  brush,  so  that  he  would  be  seen  by  no  one.  And  he  should  go 
around  in  the  thicket:  he  should  not  go  on  a  road.  If  he  sees  any- 
one in  the  brush  ahead  (of  him),  he  is  to  continue  on  his  way.  He 
should  conceal  himself.  Only  if  he  were  seen  then  he  should  not 
conceal  himself.  But  he  should  say  nothing  to  him.  And  if  he  meets 
(somebody),  he  should  keep  on  walking.  He  should  say  nothing  to 
him.  If  (some  one)  says  something  to  him,  he  should  talk  only  a 
little  with  him.  It  is  not  lawful  for  them  to  speak  long  with  each 
other.  And  he  should  always  walk  around  by  himself.  And  if  he 
hunts  he  must  hunt  alone.  It  is  not  lawful  for  him  and  anyone  to 
go  around  together:  he  should  be  alone. 

If  he  has  a  friend,  and  the  latter  comes  to  where  the  former  lives, 
then  only  should  he  talk  to  him,  but  only  if  they  are  there  by  them- 
selves, might  he  talk  to  him.  If  any  one  (else)  is  there  it  is  not  law- 
ful. (If  any  one  else  were  there  he  would  act)  as  if  he  were  an  ill- 
natured  man.  He  would  merely  keep  sitting  there.  It  would  not  be 
lawful  for  him  to  keep  on  talking  with  his  friend.  He  would  even 
talk  roughly  if  any  one  else  were  there.  It  is  not  lawful  (for  him  to 
do  otherwise).  And  if  his  sister-in-law  comes,  he  should  do  what- 
ever she  says.  It  is  not  lawful  for  him  to  say,  "Don't"  to  her. 
That  is  how  a  man  should  do. 

Only  after  his  wife  has  been  released  (by  an  adoption-feast  being 
held) ,  would  he  be,  as  it  seems,  to  a  small  degree  set  free  from  restraint. 
Yet  he  would  not  also  be  his  own  master.  No.  He  would  always,  it 
seems,  go  around  restricted. 


440  FOX   MORTUARY   CUSTOMS   AND   BELIEFS.  [eth.  Ann.  40. 

Me'teno'ku"megu  nyiiwawa'lmAgA'tenig  I'n  Inami'ta'i  mo'cena'- 
'megu  wi'wapimami'keme'kwa'wagwiini  wapikALvkAnone'tra'^tc 
i''kwawa'''.  Na'kA'''tci  me'cemego'na'  ina'ina'''tcimu'^tc''.  Me'ce 
wTnA'^tca'megu  na'mi'ta'i  menwanematega'  uwl'nemoni  me'cena'- 
5'megu  na'mi'ta'i  \vapiml''kema^tc  i'cita'ate'ina'''.  Na'kA'''tci 
pwawi'megukag6'i'ci'A'semi''egut  aya'cl'gawi''tc  inami'ta"  ini  nene- 
'ka'netAgi  mA'^tci'ta'at"".  Inimeguna'mi'ta'  uwl'nemoni  me'cena'- 
'megu  u'wwi's  Anwa'^tcinif'.  Wa'nA'  cagwanemutcga'  awi'tA^. 
Cewa'nA  wrkAkAnoneti'egu''tci'megu  i'ci'geniwi  uwi'nemoni  yo'we. 

lOKfpenenii'ka'i'  ca'gwanemu't  i'kwawA  Ini'meg  a'nmawime'to- 
'sane'niwi''tc''.  Wi'naiyo'  cagwii'nemu's  miniga'i  kfcikfcagu'^tci'- 
meguketemage"sini's  aya'iciga'wini"*tc''.  WinAgii'In  awitA'megu 
kago"  i'ciketema'ge'si's*'.  I'niyA  neniwA  ne'ki'megu  pemi'ci'- 
gawi'^tci    ki'cagu'^tci'megu    ketema'ge'sisA^.     Inina'tca'    kAno'negut 

15  uwi'nemoni  kAna'g^vA,  "Kene''ckinone  wI'ua  ni'n"'^',''  agwi  kAna'- 
gwA  wl"ina^tc'".  Miimye'tci  ku<'tci'megu  wi'nA  wi'kAkAnone'tl- 
"a''tc  i'ci'geniwi  wawi'nemwif*^'. 

Na'kA"'tci  wI'nA  tcinawa'ma'^tcini  noniAgawi'megu  ka"tu'si's*'. 
NeniwA     wa'wItA     kenwa'ci'megu     pemimiime'kwa'nema's'^'.     Me- 

20 'cena"megu  kAbo'twe  ma'kwa'^tca'wi^tcini  me'kwiinema'sAku'- 
'megu  uwIWAniyowe.  Tcinawama''tcigiga'  awita'ni  ne''ki  pemi- 
mame'lcw^ane'mawa's^'.  WiiwIwitApime'gu  yow  awA'si'  ne'ki 
peminene'ka'nema's"^'.  Mo'tci'megu  nii'tAgini  pemi'awa'te'e  nene- 
'kanema'sAku'megu.      NA'cawaiyega'    Ina'    inini    ki'cinepo''ini's*'. 

25  InAgii"  InA  tcina'wiimat  awitAmego'ni  pa'c  i"cawi's'^'.  Me'ce  wi'nA 
no'mAgawe  pemimya'ci'ta'as'*".  Kago'ma'  a'cimya'cita''agwani 
neniwA.  Me'cena'mega'pe'e  kAbo'twe  kiigo'  i'cimya'ci'ta'a's*', 
A''kwiya''tci  menwa'winite  yo'w  aya'ipema'te'sini''tci  kT'cagu^'tci 
menwito'tagut®'.     Na'kA'''tci    pwawi'megu-kiigo'i-'i'ciwawAne'cka'- 

30  'init  awitA  nAna''ci  ponimame'kwa'nema's*'. 

Na"kani'  ci'cl'gawite  neniWA  niA'kwa'te'sit"',  pe'ki'megu 
kl'cagu'^tci'megu  wawi'cape'na'to's  u'wiyawi.  Me'ce'megu  ana'pe- 
nA'togwan  u'wiyawi.  KA'ci'megu  wito'wi  me'to'^'tci  ma'nxA'sa''tci 
wl"senite  minawita"awat'''  ? 

35  Inin  i"k%vawAni  tcinawa'matcig  i''kwawAg  I'n  i'ciwawl'capena'- 
"tonit  u'wiyawi  uwlnemwiwate'ga'  ina'mi'ta'i'  sage''siwa''tc''. 
Me'to'^tci'megu  a'nawawa'^tcini  ki'cipa'ninit  uwInemd'wawAn"'' 
.  .  .  ^  Ki'pene  mi'kemeguwate  ki'sa'^tci'megu  mo''tci  ki'cagu'^tci'- 
megu  ne'ckina'wawat"',  agwi'niegu  kAna'gwA  wi'pwawinA'kunawa- 

40  ''tc''.  Wi'nA'kunawa"*tci'megu  i'ci'genlW''.  Ku'^tciga'  mini  kicagu- 
■^tci'megu  ne'ckina'wawa's  uwInenio'wawAn°'',  cewa'iiA  ne'ckina'- 
wawat  ini'megu  me'to"'tci  mawinAne'gwiwa''tci  nepoweni'megu 
na'in  a'A'"tanig''''. 

1  The  rest  of  the  sentence  is  deleted  on  account  of  grammatical  anomalies. 


mcHELsON.]     MAN   UNEELEASED   FROM   DEATH   CEREMONIES.  441 

Only  after  four  years  were  up  could  he  begin  to  court  and  speak  to 
women.  And  he  says  anything  he  pleases.  If  he  should  love  his 
sister-in-law  he  would  begin  to  court  her,  if  he  so  desired.  And  if  he 
had  not  been  helped  in  any  way  while  he  was  still  imreleased  from 
death-ceremonies,  he  would  remember  it  if  he  has  a  bad  heart. 
Likewise  he  might  make  his  sister-in-law  his  wife  if  she  were  willing. 
And  if  she  were  unwilling  he  would  not.  But  it  is  a  rule  that  his 
former  sister-in-law  should  talk  (in  a  courting  way)  with  him.  If, 
however,  the  woman  is  unwilling  her  life  becomes  weak.  She  might 
be  unwilling  while  he  would  have  been  as  wretched  as  possible  while 
he  was  still  unreleased  from  death-ceremonies.  She  at  the  time 
would  not  be  wretched  in  any  way  as  ([\e  had  been).  The  man 
mentioned  would  be  wretched  as  possible  as  long  as  he  was  imreleased 
from  death-ceremonies.  And  if  at  that  time  she  were  spoken  to  by 
her  brother-in-law  it  is  not  lawful  for  her  to  say  to  him,  "  I  hate  you." 
Surely  it  is  a  rule  that  (a  woman)  who  has  a  brother-in-law  must 
talk  with  him. 

And  she  (the  woman)  would  sorrow  for  her  relative  (the  man's 
wife)  for  a  short  time.  The  man  who  had  the  wife  would  remember 
her  for  a  long  time.  Soon  when  he  is  still,  he  would  remember  his 
former  wife.  And  her  relatives  woidd  not  continue  to  remember  her. 
The  man  whose  wife  she  had  been  would  think  of  her  more.  Even 
when  he  saw  where  they  had  gone  he  would  be  mindful  of  her.  She 
might  have  died  long  ago.  Now  a  person  related  to  her  would  not 
do  that.  He  (she)  woidd  continue  to  have  doleful  thoughts  for  only 
a  short  time.  (He  [she]  would  not  be  as  sorrowful)  in  any  way  as 
the  man  may  have  sorrowed.  Soon  in  some  way  he  would  have 
doleful  feelings,  and  more  so  if  she  had  hehaved  well  while  she  was 
yet  hving  and  if  he  had  been  treated  as  well  as  possible  (by  her). 
And  if  she  in  no  way  were  immoral,  he  would  never  cease  to  remem- 
ber her. 

And  if  a  man  is  unreleased  from  death-ceremonies,  if  he  is  quiet 
(i.  e.,  moral)  he  would  starve  himself  as  much  as  possible.  He  ill- 
treats  his  body.  What  does  it  matter  if  he,  it  seems,  barely  eats 
his  meals  and  thinks  of  her  ? 

The  female  relatives  of  that  woman,  if  then*  brother-in-law  makes 
Ms  body  hungry  in  that  way,  become  frightened.  It  seems  whenever 
they  see  their  brother-in-law  after  he  has  been  released  from  death- 
ceremonies-  .  .  .  If,  however,  they  are  courted  by  him,  even  though 
they  hate  him  bitterly,  it  is  not  lawful  for  them  not  to  accept  him. 
It  is  a  rule  that  they  must  accept  him.  Though  they  might  hate 
their  brother-in-law,  yet  if  they  hate  him  it  seems  as  if  death  over- 
whelms them  at  the  time  set. 

-  The  Indian  text  is  deleted  here. 
3599°— 25t 29 


442  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  [eth.  anx.  40. 

Me'to'^tcimego'n  a'citAini  yowe  mrcka'we"si''tci  nyawawa'IinAgA'- 
tenigi'  ciga'wA  yo'W'''''.  Me'to'''tc  I'n  a"ku'se''tc''.  Me'cemegona" 
in  a'ku''segu''tc  i"kwawa'''.  Ne'cki'nagut  ini'megu  wi'n  a'myana'- 
wi'a'^tc'',  kenwa'ci'  ku'^tci  mA'kwa'^tci  ki'cipya''tciklwlta's  a'ci'- 
5meguklwa"'tcanig''''.  I'n  ami''cawi''tci  kl'cinyawawa'miAgAte'- 
nigin"''.  I'ni  me'cemego'na'i  me'to'''tci  winA'meg  a'wawa'pA- 
ma^'tc'',  "MAnA'  magwil'e,  kenwa"ci  wi"Anemi''tcime'to'saneni- 
ma'"iyAn°-^V'  inane 'magwiiniga''  Inin  amime'cena'ikAno'na'^tcin"''. 
Agwiyugii'i    na''kA    kAna'gwA    wi'anwa''tagu''tc    i"kwawa''".      Kl- 

10 'pene'megu  kA'nonate  wi'u'wlwi'^tc  i"cimat''',  "A'gwi,"  Rgwi 
kAnagwA  wi''igu'*tc''. 

Na'kA'''tci  winA  ke'tenA'megu  ke'kiineta'gu'siwA  pete'gi  pya<*tci'- 
'cawi''tc''.  Mama''tcigi''tca''megu  ke'ka'nemegw^A  manetowAn  iine'- 
me*^tcin    a'ci'ci'gawi''tci    pe'ki'megu,     a'ci'meguketemagyanig    I'ni 

15pemi''cawi'^tc''.  WawAne'cka'ite'e'ga'i'  cl'ga'w*-^',  awi'tA  kA'cki- 
ketemagi'ce'kl'u's*',  na''k  awi't  anemi'ci'ce.'ki''oni''tci'  cI'gawAn 
awi'tani  kA'cki'cawi's-*'.  Na'kA'"^tc  uwi'ya'Ani  pyaniita'gu''tcini 
me'cena''megu  tA'cikAkAltAnoneti's^".  Me'to^'tci'megu  nami'ta'i 
tAna''*tc:mu'*tc''.     WinA'meg    a'"cawi''tc    Iniga'a'mi'ta'i    me'ceme- 

20  gona'mi'ta'  Anemiplti'gagu^tc''.  Me'cemti'mcgo'na'i  ku'^tciga- 
'kwigii/'win  A'ce'megu  to'tagu's'^'.  WinAga"  Inami'ta'''  "Pe'ki'- 
megu netAne"kag6p  a"ciga'wiyan°'V'  Ina'mi'ta'  i'ci'ta'a'^tc''. 
Me'cemego'na'  Anemipyani's'^'.  Ini  ku'^tci'megu'u  a'kl'ci'megu- 
'ukl'wanl''tc''.      Na'kA''*tc  Ini'n  uwiwA'ni  yowe  tclnawama'ni''tcin 

25  i"kwawa'i  me'cena'"megu  na'mi'ta'  Anemi'pyani'^tc'".  Awl'yatu- 
gegii'mAni'  ci'gawi's*'.  Inimega'mi'ta'  A'ei''tawu'*tci  me'cena'- 
'megu kiigo'i  'wiinAgil'i  23rse'ka''ini\sA  me'cega"i  mA'ke'sJi'Ani 
kag5''megu  \vi'u'ce''kItAgi  ■wn'i'ci'megunatA'mawu''tc''.  WI'ua 
na'mi'ta'i  mi'cata'nemu''tc''.     Iniga'kii'wlna'mi'ta'i  me't6''tci'megu 

30  kete''ckiwa''tc  i"k^\'awAg  inigji'  nil'  winwa'w  amu^tci'ca'wiwa'^tc'". 

Ona'mi'ta'  me'cena"megu  na'mi'ta'i  kenwa''ci  pwawinAna'I'ka'- 

wome'^tc  uwiwAni  yo'we.     Winanami'ta'i  kenwa'ci 'megu'    ci'gawi- 

''tc''.     A'pena'^tcijTi'ga"    aiya'pi''tcina'    Anemi'A'ci'tawiina'Ana'wInA 

wrAnemi'u'ce"kltAg''''.     Na'kA"'tci  me'ce'megu  wl'kiwi'a'^tc  i'cipA- 

35  "ki'mena'"^".  Krcagu''tci'megu  kl'wanl's*'.  I'ni''tca'  kwaiya'kwi'- 
megu  amu'*tci'cime''tc'',  "Me'cena'"megu  tcinawa'ma'^tcigi  kl'Ane- 
mipapItiga'wawAg'^''."  In  a'mine''tc''.  A'cega/'megu  i'ci'mena'A 
wl'i'ci'meguklwanl'wene'^tc''.  I'n  amu"'tc-In-ine''tci  me'to'^tci'- 
megu    pA'ki'menii'*'.       "Me'ce'megu    wI'i'cawi'wAnani    ki'Ane'mi- 

40 'cawi,"  i'nena'*'.  Ku''tciga"kwiga'  wi'n  A'ce'megu'  i'ci'mena'^'. 
"'WiinA  mA'uA'A  agwi  yatuge'megu  kago''megu  i'cinene'kilne'ma- 
''tcin"'',''  iniga'  win  aminanemegu'^tc  ini'i  tcinawama'ni<'tci' 
ini'ni  napo'i'ni'^tcin"'".  WinAgii'  wanAto'kA'megu  kl'wita's*'. 
Inami'ta''inigi  tclnawa'matcig  inin  i''k:\vawAni  kAkAnone'tiwa^'tc''. 


MICHELSON.]     MAN    t^NRELEASED   FROM    DEATH    CEREMONIES.  443 

It  seems  as  if  in  turn,  after  four  years  the  wadower  formerly  unre- 
leased  from  death-ceremonies  acquires  mystic  power.  It  seems  as 
if  he  were  feared.  He  is  feared  by  any  woman.  If  he  is  hated  by 
them,  yet  he  overpowers  them,  for  he  would  hare  lived  quietly  for 
a  long  time,  though  a  lonely  time.  That  is  what  would  happen  to 
him  after  four  years  are  up.  Then,  it  seems,  when  he  looks  at  any 
(women),  he  would  talk  to  the  one  of  whomever  he  thought,  ''This, 
perhaps,  is  the  one  with  whom  I  might  indeed  live  a  long  time."  It 
is  not  lawful  for  him  to  be  refused  by  any  women.  If  he  indeed  asks 
the  one  he  spoke  to,  to  marry,  it  is  not  lawful  for  him  to  be  told  "  No." 

And  it  is  surely  known  how  he  had  been  acting.  Certainly  he  is 
known  by  the  one  called  manitoii  how  (he  conducted  himself)  while 
unreleased  from  death-ceremonies,  and  that  he  lived  through  a 
wretched  time.  If  he  had  been  wicked  while  unreleased  from  death- 
ceremonies,  he  would  not  be  able  to  dress  poorly,  and  he  would  not 
have  been  able  to  do  as  one  unreleased  from  death-ceremonies  is 
supposed  to  do.^  And  if  anyone  came  to  him,  he  would  talk  to  him. 
It  seems  'as  if  he  would  say  anything.  Then  every  one  would  come 
and  visit  him  (to  find  out)  how  he  acted.  Of  course  he  would  just 
be  treated  that  way.  Yet  he  himself  would  think,  "They  like  the 
way  I  have  done  while  imreleased  by  death-ceremonies."  Any  one 
might  come.  Then  indeed  he  is  ah-eady  lost.  And  the  women  who 
were  related  to  his  former  wife  would  continue  to  come.  All  this 
time  he  would  be  unreleased  from  death-ceremonies.  Then  every- 
thing would  be  made  for  him,  a  shirt,  moccasins,  everything  for  him 
to.  wear  so  that  he  would  be  seen  with  them.  He  himself  woidd  be 
glad.  Then,  it  seems,  the  women  would  escape  (from  him)  by 
conti'iving  to  do  that. 

Then  for  a  long  time  his  wife  would  not  be  set  free  (by  an  adoption- 
feast  being  held) .  For  a  long  time  he  still  is  unreleased  from  death- 
ceremonies.  They  woidd  continue  all  the  time  to  make  clothing  for 
him  to  wear.  And  he  would  be  permitted  to  go  around  wherever 
he  pleased.  For  he  already  would  have  been  lost.  Then  he  would 
be  told,  "You  may  visit  any  of  your  relatives."  He  would  be  told 
that.  He  would  just  be  told  that  so  that  he  might  be  led  astray. 
It  seems  that  he  would  be  told  that  to  dismiss  him.  "You  may  do 
in  the  future  whatever  (you  desire)  to  do,"  he  would  be  told.  But 
he  would  just  be  told  this.  The  relatives  of  his  dead  (\vife)  would 
think  (this)  of  him,  "Why,  this  feUowdoesn't  probably  care  anything 
for  her."  He  might  stay  (at  home)  unconcernedly.  The  relatives  of 
the  woman  woidd  talk  to  each  other.     "Well,  we  shall  first  fast; 

3  Free  renditiou. 


444  FOX    MORTUARY   CUSTOMS   AND   BELIEFS.  [eth.  Ann.  40. 

"Na'i',  i'ni  wi'nawA'^tcimA'kAta'wIyAg'''"'';  IcI'ci'^tca'imA'kAmA- 
"kAta'wIyAgw  i'ni  wi'wapinAna'i"kawAgwe  ■wI'pe'no'Ag'""'';  wi'ku- 
''tca'wi'Ag''''^V'  inami'ta'  inigi  'i'tlwa^'tc''.  Me'cena"niegu  neguta'i 
ni'cwawa'i'me  ke'kA'A'mowa'sA  wi'peminA'kAmA'kAta'wIwa'^tc''. 
5  InagAga'i'  ciga'wA  me'ce'megu  kiwi'ta'i'sA  me'ce'meg  a''to- 
gwan"''.  Agwigii"  ayi'gi  kAiia'gwA,  "Ne'ca'gwanem  a'tA'ci'cIgA- 
'ciga'wiyan"'',''  ag""^!  kAna'gwA  wi'i'''tc''.  Aiya'pi'tcina"  ku'^tc 
a'ku"ckAgini  kag5''awAtawuna'A'megu  mA'ke''sa'An'''';  tcage'ckAg 
awAtawiina'A'megu  A'ci'tawunii'A'megu.     A'pena"*tci'megu'u  nilnc- 

10  na'A'megu'u  wi"aiyo''tc''.  Cewii'nA  nie'teno''megu  i'ci'megu  A'ku'- 
'ckAgin  ina'mi'ta'i  mlne'^tc'',  ine'"teno'''.  Agwi'  kAnagWA  wi'iii- 
'cwaiyAgi'to'^tc''.  Uta'i'nema'i  negutaiyAgi'mcg'^"'.  A'ckA'^tci'- 
megu  na'mi'ta"  ki'ciinegu  wiivvAni'ai'y6''tcin  ina'mi'ta'  mine'^tc''. 
Agwi  kAnagwA'megu  kiigo"   wi'i'nowa''tc''.      Peponigi  na'mi'ta''", 

15  "Na'i',  iniyapi  wi'wI'^tcimA'kAtawi'miyiig''*'',"  ina'mi'ta'  ine'^'tc''. 
"Ma'I'yA  nagAne'kani  wi'nene'ka'neniA'^tc''.  MAni''tca'  ke"ke- 
'caw  I'ni  wi'wapiwa'ciwa'ci''oyAn°'".  Ne'ki'megu  mA'ni  pemipe'- 
pogwan  i'ni  ne''ki  wi'Agwigwa'tAmAni  ke''ke'caw'^'',"  ina'mi'ta' 
ine'*tc''.      "Iniga''megu  wi'na'gwaiyAn"'',  inina"  niAni  keme''tcita- 

20  panemo'petug  a'kiwikegene'goyAni  mA'n  a'cIga'wiyAn"'',"  i'nena- 
'an"'^'.  Agwiga'i'na'i  "KAna'gwA"  \vi'i"ciwa''tc  inA'meg  a'wi''tci'- 
"iwa'^tc''.  Na'ina'mego'n  Ji'ne'^tc'',  "'Au',"  wi'i'^tci'meg  ini'- 
'cimet^'.  Ina'mi'ta'  ini''i  ma'kAtawI'ni''tci'i  wr'''tci'a''tc'".  Ne'ki'- 
meg  A'te"tci  wawigi'nigwani  ne'ki'megu  wi'n  amipwawinagwa'^tc''. 

2.5  Me'to^tci'megu  nami'ta'i  tcAgApe'no'a'  i''cawi"^tc''.  KiwAno- 
'kanena'A'ga'i  kiigo''''.  Me'cena"  ina'mi'ta'i  tepanemegu'^tc  ini" 
iniya'  amiku'segu'^tci"''.  Me'ce'megu  tcAtcawi"ka'i  me'cena''megu 
ke'tcine'cki'mena'*'.  AwitA'megu  kago"  i'ci'ta'a's  a'^tcimo'na'A'- 
megu.     "Agwi     ma'i'yA      tcinawa'mAgetA      kago'ane'mA'^tcin"''," 

30'i'nena"*".  "NinanA'^tca"  mA'ni  kemya'cinawa"ipen  a'pwawi'- 
megupA'cinene'kanetAma'wiyage  tcinawa'mAget'^',"  "inena'A'megu. 
"  Ini'wa''  niAn  i'ciwapiwawAne'cka''i'kAp'^',"  'i'nena'*^'.  "Inugi- 
•'tca"  ke'kanetAmo'wAnani  nene'kiinemi'megu.  Ea'ke'kanemawA'- 
megu  wa'''tci  pAnapAma'wAtan"'',"  inami'ta"   ine'^tc''.    "Wi'nene- 

35 'kanemA'^tcima"megu  'i''cigenwi  wi'nanA  ki'waiyoW"',"  'i'nena'-^', 
"pwawi'*tca"megu  a'ci'meneg  ini  me'to'^'tci  peme'nAmAn""'. 
Inu'gi  nawAte'nAmAne  ke'cigawiga"  mAn"''.  SAUA'gi'towA  mA'n 
a'ci'ci'gawitA  niine'ka'nemat  u'wiWAn"''.  Ini'^tca"  i'ca'wiyAn""', 
awi'tanugi    mA'ni    i'ci'mamye'tci    nawA'^tci    "Apeno'e'gi'ci    mamA- 

40  'kAtawi''kAgo'-^',  i'ni  nagA'tAniAne'  a'cime'nwikeg''''.  Inu'gi  wi'nA 
mA'ni  nAna'w  a'i'ca'wiyAui  kenawA'^tci'megu-mA.'ni-mamA'kAta'- 
wlpen"^'.  Me'ce'megu  ki'nA  niA'n  in  a'tA'ci'ciga'wiyAni"  cina'gwA 
ki'nA    ku'^tci'megu    mAni    kete'citifagAni    mA'n   in   a'ca'wiyAn''''. 


MICHELSON.]     MAN    UNRELEASED    FROM    DEATH    CEREMONIES.  445 

after  we  have  really  fasted  a  long  time,  then  we  will  begin  to  make 
preparations  to  release  her  (by  an  adoption  feast);  we  shall  try,"  is 
what  those  would  say  to  each  other.  They  might  at  will  set  two 
years  for  the  time  for  them  to  continue  fasting. 

And  yonder  man  still  unreleased  from  death-ceremonies  would  wait 
around  (for  the  adoption-feast)  to  take  place.*  Nor  was  it  lawful 
for  him  to  say,  ''I  am  unwilling  to  be  thus  imreleased  all  the  time." 
Yet  once  in  a  while  when  he  wore  anything  out,  he  would  be  fetched 
moccasins;  everything  he  wore  out  would  be  replaced  and  made  for 
him.  He  always  would  be  given  something  to  use.  But  it  was  only 
after  he  had  worn  out  (what  he  had)  that  he  might  be  given  (things), 
then  only.  It  was  not  lawful  for  him  to  have  two  sets  of  (clothing) . 
One  set  of  (clothing)  was  (all)  his  belongings.  Later  on  after  he 
had  completely  used  up  a  set  he  would  be  given  (another).  It  was 
not  lawful  for  him  to  say  anything  (i.  e.,  ask  for  others).  In  the 
winter  he  would  be  told,  "Well,  eventually  we  are  to  fast  together. 
You  must  think  about  this  one  who  left  you.  You  must  begin  to 
paint  yom"self  with  ashes  for  a  long  time.  As  long  as  it  shall  be 
winter  for  so  long  shall  you  cover  your  face  with  ashes,"  he  would 
be  told.  "  Now  you  must  depart,  you  surely  have  had  enough  going 
around  while  unreleased  from  death-ceremonies,"  he  would  be  told. 
It  is  not  lawful  for  liim  to  say  "  No,"  whUe  he  lives  with  (them) .  He 
should  say,  "All  right,"  when  he  is  told  that.  He  should  go  with 
those  who  are  fasting.  As  long  as  they  dweU  far  apart  (from  other 
Indians)  he  should  not  depart. 

It  seems  as  if  he  acts  like  a  little  child.  He  would  be  ordered 
aroimd  to  do  any  little  thing.  He  would  be  owned  by  those  (women) 
who  formerly  feared  him.  Occasionally  he  would  be  severely  scolded. 
He  should  not  mind,  no  matter  whatever  he  may  be  told.  They 
would  say  to  him,  "You  care  nothing  for  this  om*  (dead)  relative. 
Now  you  have  made  us  feel  badly  by  not  even  thinking  of  our  rela- 
tive," they  would  say  to  him.  "Now  you  may  thus  have  begim  to 
be  bad,"  they  would  say  to  him.  "This  day  you  are  to  think  about 
whatever  you  may  know  about  her.  You  will  learn  for  whatever 
reason  you  lost  sight  of  her,"  he  would  be  told.  "It  is  a  rule  that 
you  must  think  of  your  former  wife,"  he  would  be  told,  "if  you  do 
not  carry  it  out  as  you  were  told.  You  are  now  a  widower  imre- 
leased from  death-ceremonies  (even)  if  you  pick  it  up  now.  One 
that  is  a  widower  unreleased  from  death-ceremonies  has  a  hard  time 
if  he  thinks  about  his  wife.  If  you  had  done  that,  we  should  not  have 
been  fasting  earnestly  as  children,  if  you  had  followed  what  is  right. 
But  to-day  as  you  have  acted  the  way  you  have,  we  are  now  first 
fasting  earnestlj^.  Now  when  you  are  still  imreleased  from  death- 
ceremonies  you  have  acted  according  to  your  desires.     Do  not  think 

*  Freely  rendered. 


446  FOX    MORTUARY   CUSTOMS   AND   BELIEFS.  tETH.  Ann.  40. 

KatA'^tca''megu  kago"  i'cinene'kane'tAgAii"''.  Wi'kegenipa'niyAn"''. 
NinanA'megu  newawanane'tiipenA  na''ina,"i  wi'nAna'cnawA'getiin 
I'niyA  wi^'tca'wiwAt'^'.  I'cita"ayag  i'ni  wi'wapinAna'enAge''tc'". 
KlnAga"mAn  ayi'g  ini  kema'ca''emAgi  yow  I'ni  wi'nAna"ene'k''. 
5  KrcinAiia''ene'ki  me'ce'na"  Ina'"i  kiwinenego'wAnani  wrklwinene'- 
goyAn°''.  Mo'tciga"  Inugi  mA'ni  kekl'ciga'wi  wi'wiipine'goyAne 
kete/cita'^'.  A'gwi  wi'nani  menwawi'yAnin°'".  Wl'nA  mA'ni 
wi'menwa'neme'k*'  ?  Ke'clgawi'  mAn°''.  A'ci'ci'gawit  Apwi'towA'- 
megu    ■wi'nawA''tcipani''tci    ki'cipa'ni''tcin    i'ni    wi'n     a'wawapA'- 

10  <*tciga''tc'' ;  ke'tenAyuga"megu  niA'kwa'te'siw  i'ni  na'gAtAgA' 
ciga'wiwen"''.  I'n  a''cawi''tci  me'cemego'na'  uwT'ya'Ani  manwit'- 
nemat^',  kA'nonaf',  ■wi'tapwa"tagwAku''megu.  MA'ni  winA  kinA 
mA'n  a'ca'wiyAn"'',  a'gwi  wi'nani  pA'ci'megu  inenwi'kegin°'\ 
Ki'nA    mA'ni    wa'^'tci    nawA'^tcimA'kAta'wiyag''^'.     KemA'kAtawi'- 

15 'cipenA'n"''.  Ki'naiyowe  niiwii'nagini  wi'mya'cita'aya'ge'"',  wi- 
'mya'cimya'cinawa'iya'ge'*"'.  I'n  a'cawi'^tci  pe"ki  na'gAtAgi' 
ciga'wiwen"'',  tcinawiima'ni'^tcin  i''lvwawAni  nawu'gu'^tcini  mya- 
"cita'a'niwAn"''.  Ke'tenaiyuga'"megu  ki'cagu''tci'meguketema'gi- 
'ce''kitAm^*',     na"lvA'''tci     ke'tenA'megu     a'pe''tciketemagita'awa'- 

20nemap'',  i'n  a''cawit*'.  I'n  a'cawiyAne'e  mame'ci'kA'megu 
ki'cipa'ni'kAp*'.  Inu'gi  wi'nA  mA'n  agwdkAiiagw^Amego'ni  wi'i- 
'cita'"ayage  nina'n"'^'.  MA'n  inu'g  i'ni  wi'wi^'tcimA'kAtawi'miyag'"'', 
ketenepen""^'.  Me'cena''megu  ni"cwipepo'nwe  ki'pemiwi''tcimA- 
'IvAtawi'mipen°*V'  ini  pa'pe'  ane^'tc  i'n  a'ca'witcig'^''.     "  Ina'tca'- 

25  'u''tci  ki'ci'mAnimamA'lvAta'wiyAgwe  ini  wi'nAtawane'tAmAni 
pyanu'tAmAn"''.  I'ni  wi'pii'niyAn"''.  Ini  me'ce'na'  wi'inenegowA- 
nani  wi'Aneminene'goyAn"''.  KinanAmego'ni  wi'na'i"kati''soyAn°''. 
I'n  a'nenag''^'.  Iniga"mAn  a'cita"ayage  tA''swi  tcInawa'niAge'^tc''. 
Ini^tca'    wa'*^tci     me'cena'mego'ni    nina'nani     wa'^'tc    i'nenag'"''. 

30  Nina'nA  kawA'gi  ketepiineme'nepen"-^'."  I'n  a'ne''tc  i'n  a'ca'- 
witcig'''',  pwawimenwi'ciga'witcig'''' 


On  inA  ki'ciwi'^tcimA'kAta'wima^tci  ni'cwawa'iniAgA'tenig  ina'- 
mi'ta'  pa'ni'e'*tc''.  Wapimami'cate'si'^tci'megu  ki'ci'panit*'.  Pe- 
'ki'megu  upi'tii'a's'*.    Ini'megu  "  Wi'wapimami'keme'kwawayan"''," 

3.5  ke'tenA'megu  i'ci'ta'a's*".  Na''ina'  wapiku'^'tcawite  wi'mami- 
'keme"kwawa''tci  kag5''megu  ina'mi'ta'  i"cawi''tc'',  mame'ci'- 
"kAga"megu  a'kwA'mAtA's"^'.  Kago"megu  i"cawi's'^'.  Ki'kl'ki'- 
megu  mi'keme"kwawa''tc  awA'sima''megu  na'mi'ta'  i''cawi''tc'". 
Aiyaniwe'megu   na'mi'ta'i   ki'wita''tc   ina'mi'ta'i  menwipema'te'si- 

40  ''tc''.    KAbotwemegu  na'kana'mi'ta'i  wflpimi'keme'lvwawa''tci  na'kA- 


MKUELSON.]     MAN    UNBELEASED    FROM    DEATH    CEREMONIES.  447 

of  anything.  You  will  quickly  become  a  widower  released  from 
death-ceremonies.  We  have  control  of  whenever  we  shall  release 
(by  an  adoption-feast)  the  one  who  is  no  longer  here,  the  one  with 
whom  you  li^•ed.  If  we  so  deshe,  then  we  shall  begin  to  release  her. 
Your  brother-in-laws  shall  make  ready  to  release  you.  As  soon  as 
they  have  released  you  you  may  go  around  and  do  whatever  you 
please.  Even  now  after  you  became  a  widower  unreleased  from 
death-customs  you  desired  to  begin  to  go  around  (visiting,  etc.) .  You 
did  not  behave  well.  Now  who  would  love  you  ?  Ydu  are  now  a 
widower  unreleased  from  death-ceremonies.  If  a  widower  unreleased 
from  death-ceremonies  acts  this  way,  namely,  he  waits  first  to  be  a 
widower  released  from  death-ceremonies  and  after  he  is  released 
from  death-ceremonies  he  then  looks  around  (for  a  woman) ;  surely 
he  is  moral  in  following  the  rules  of  being  a  widower  unreleased  from 
death-ceremonies.  Wlien  he  behaves  that  way,  if  he  loves  any 
(woman),  if  he  speaks  to  her,  he  will  not  be  refused.  Now  the  way 
you  have  been  acting  is  not  proper.  You  are  the  cause  of  us  first 
fasting.  You  make  us  fast  now.  We  would  have  felt  badly  whenever 
we  saw  you,  you  would  have  made  us  feel  very  badly  on  account  of  it. 
Wlien  a  man  does  this,  follows  strictly  the  rules  of  beng  a  widower 
unreleased  from  death-ceremonies,  whenever  he  is  seen  by  a  woman 
related  to  (the  man's  dead  wife),  she  feels  badly.  For  surely  he 
is  clad  as  wretchedly  as  possible,  and  surely  he  is  always  thought  to 
be  wretched,  that  is,  one  who  does  that.  If  you  had  done  so,  you 
certainly  would  already  have  become  a  widower  unreleased  from 
death-ceremonies.  But  now  it  is  impossible  for  us  to  feel  that  way. 
To-day  we  tell  you  to  fast  with  us.  Probably  you  shall  continue  to 
fast  with  us  for  two  years,"  is  what  those  who  do  so  are  usually  told. 
''Then  after  we  have  fasted  earnestly,  then  you  may  do  whatever 
you  deshe.  Then  you  will  be  a  widower  released  from  death- 
ceremonies.  Then  you  may  go  around  wherever  you  may  desire. 
You  shall  take  care  of  yourself.  That  is  what  we  say  to  you.  This 
is  what  we  tliink  as  many  of  us  as  are  related  to  (your  dead  wife). 
That  is  why  we  tell  you.  We  still  have  control  of  you."  That  is 
what  those  who  did  so  and  who  did  not  behave  properly  when 
unreleased  from  death-ceremonies  are  told. 

Then  after  he  has  fasted  with  them  and  two  years  are  up,  he  would 
be  made  a  widower  free  from  death-ceremonies.  He  begins  to  wear 
gorgeous  clothing  after  he  becomes  a  widower  released  from  death- 
ceremonies.  He  would  be  very  glad.  Then  he  would  surely  think, 
"I  shall  begin  to  have  a  grand  time  courting  women."  Yet  when  he 
tried  to  have  a  grand  time  courting  women,  something  would  happen 
to  him,  or  he  might  become  sick  in  some  way.  Something  might 
happen  to  him.  If  he  nevertheless  courted  women  (something) 
worse  would  befall  him.     When  he  stayed  in  one  spot  he  would  be 


448  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  Teth.  ann.  40. 

''tci'megu  awA'si'ma'  na'mi'ta'  A'pi'tcike'tca'kwA'niAtAg''''. 
Ayaniwe'megu  na''kA  na'mi'ta'  awi''awi''tci  pe'ki'megu  na''kA 
na'mi'ta'i  menwipema'te'si'^tc''.  AwitAgii'mego'nA  na'liA'''tci 
kago''  i'cimya'cipema'te'si's*".  Kena''tci  na'mi'ta'i  wapikikiyu- 
5  "sa''tc''.  AwitAga'"i  kago"megu  i'cimi'keme'kwawawi'ta'a's*'. 
KAbotwemegu  na'kA''*tci  wapikago"megu'i'ci'sage'si's'^'.  IvAbotwe'- 
megu  na'mi'ta'i  poni'meguneguta'ina''i'a's'^'.  Iniyanega'  wi'nA 
menoga'nawAn  ami'siigi'sagi'e'gu^tcin"'".  Poni'meguneguta'i'at^", 
i'n      a'mi'ta'i-     menwi''cawi''tc''.     KAbotwemegu      na"kanami'ta'i 

10  wapimi'kemi'ke'me'kwawa'^tc''.  Ini'megu  ami''cawi'^tc  A'pemegii' 
ana'ana'wi'u's"^'.  Cagwanemoni'sA'megu.  "Me'cena"megu  agwi- 
ma"mAni  menwawiyAne'e'viitug  a'krpya'^tci'uwI'wiyAn"''.  KAnA- 
ma"yatuge  ni'nA  mA'ni  na''k  amimenwit5ta'wiyAn°'',"  Inaminegu- 
''tc      i''kwawa'''.      "Ne'cagwanemu''tca"megu      nl'nA      na'kA'^'tci 

1.5  wI'pwawi'megukago'ipegi'ckinawa''enan"'',"  i'n  a'migu'^tc'".  'I'n 
A'pena'^tci'megu  ana'we'si's"^'.  Kageya''megu  na'mi'ta'i  me"kawa- 
''tci'  sanAganema"so'ni''tcini  ne'niwAni'  cigwanetagAniwi'ni''tcini'- 
megu  inininin  ami'uwi'wi''tcin°'',  wawAne'cka'a'Ani'megu.  Kl- 
'cute'tene'tiwa'^tci     kag5''megu     tAga'w    a'ca'wi'^tcin"'',    ini'megu 

20  a'mi'ta'i  ki'ca'kwA'mAtAg  a"pwawiga'inAinenwi'ci'gawi<'tc''.  I'n 
amu''tci"cawi''tc''.    I'n  ana'''tcime''tc''. 

'O'ni  wlga'^tci'cl'gawit'^',  kenwii'ci'megu"  ca''cki  kl'witat*',  mi- 
"keme"kwawate  na"ina'i  me'to^'tci'megu  ma'niini's  i"kwawa'''. 
AwitAga'i  kag6''megu  i'ciku''segu"s*'.     Na''kA  me'ce'megu  neguta' 

25  aiya'aiya''s^',  me'ce'megu  i"cawi's*'.  Ku''tciga'lcwiga"  inA  kl'ci- 
pya''tci"sAnA'gi't6"s'^'.  Inina'i  ki'cipamte  me'to^'tci'megu  u'ckina'- 
wii'i's'^".  Ke'te'n  u'ckinawii'a'i'megu  ananetagu''sini'^tc'',  I'n 
aminanetagA'niwi<*tc  i'n  a''cawit''',  pe'ki'megu  wlgii^'tcinagAtAge' 
ciga'wiwen°'".       NeniwA     me'cena'     na'kA'megu     tclnawa'ma''tci' 

30  Anemipapiti'gawa's'^'.  Pe'ki'megu  menwina'wa'a's*'.  I'n  i'ca'wit 
u'wiyii''^',  wlgii'^tci'ci'gawite  me'to'^tci'megu  ute"lcwami"s  uwi'- 
nemo''',  pwawimenwa'nemat^".  'Wa'nA  menwa'nematega'i  me- 
'cena"megu  Ini'i  neguta'  u'wiwi's^'.  Menwawi''s'^",  ku'^tc  i'cike- 
'kilneta'gu'si's'^".        Agwi'^tca'megu      kAna'g\vA      wi'a'te'negu''tc''. 

3.5Mamye'tci'megu  u'wiwi'sA  menawanaf'.  'Wa'nA  pwawiga'imena'- 
wanat  ina'mi'ta'i'  ca''cki  miimenwina'  ite'p  i'tinu'tawa^'tci  nawina'- 
wi'a'^tc''.  lya"  pya'ya''tcin  ini'i'megu  amike'ca''tci''egu''tci  me- 
'cewa''megu  tA'swi'megu  pemi'citcinawatAmi'nite'®';  Ini'i'megu 
amike'catanemegu''tc''.      Wi'nA    na-'kA'^'tci    pepyanutagu'sA'megu. 

40 A''pena'^tci  ke'kanemegu'saiyuga'i  pete'g  a'citil'a'^tc'',  me'to^tci'- 
megu  a'prtcitepana''*tciyow  aya'ipemate"sini''tci  ke'kanemena'*'. 
Pe'ki'*tca"megu    tepanegu'sA'megu'u.      AtvitA'megu    uAna'cikago'i- 


MiCHELSdN.]      MAN    UNRELEASED    FROM    DEATH    CEREMONIES  449 

well.  Soon  again  when  he  began  to  court  women,  he  would  become 
much  sicker.  Wlicn  he  stayed  constantly  in  one  spot,  he  would 
become  very  well.  Ho  would  not  again  in  any  way  have  ill-health. 
Gradually  he  would  begin  to  walk  around  and  around.  Yet  he  would 
not  in  any  way  think  of  courting  women,  i^d  soon  again  he  would 
begin  to  be  frightened  at  anything.  Soon  he  would  cease  to  be  in 
the  habit  of  going  around  any  place.  He  would  be  continually 
frightened  by  the  ghost  (of  his  dead  wife).  If  he  ceased  going  any 
place  he  might  be  well.  Soon  again  he  would  begin  to  continually 
court  women.  But  if  he  did  that,  he  would  also  always  be  refused. 
They  would  be  unwilling.  "You  did  not  well,  it  appears,  when  you 
were  formerly  married.  It  does  not  appear  at  all  probable  that  (the 
second  time)  you  would  treat  me  well,"  is  what  he  would  be  told  by 
women.  "I  am  not  unwilling  to  hurt  your  feelings,"  is  what  he 
would  be  told.  .Vnd  he  would  always  be  unsuccessful.  Finally  he 
would  find  one  who  thinks  a  man  is  hard  to  get,  one  thought  to  be 
nothing,  that  is  one  he  would  marry,  an  immoral  one.  After  they 
have  each  other,  when  (the  man)  does  any  little  thing,  he  already 
would  become  sick  because  he  did  not  behave  properly  when  unre- 
leased  from  death-ceremonies.  That  is  what  would  happen  to  him. 
So  it  is  told  of  (such  a  one) . 

And  one  who  is  careful  while  unreleased  from  death-ceremonies, 
one  who  merely  stays  around  for  a  long  time,  when  he  courts  women, 
it  seems  as  if  he  had  many  women.  Nor  would  he  in  any  way  be 
made  afraid.  And  he  would  go  any  place,  and  he  would  do  anything. 
For  he  would  have  been  having  a  hard  time.  After  he  becomes  a 
widower  released  from  death-ceremonies,  it  seems  as  if  he  would 
become  a  young  man.  Surely  as  the  young  men  are  thought  of,  that 
is  what  he  would  be  thought  to  be,  if  he  does  this,  fellows  carefully 
the  rules  concerning  widowers  unreleased  from  death-ceremonies. 
The  man  would  often  visit  the  relatives  (of  his  dead  wife).  He  would 
please  them  very  much  by  doing  so.  If  any  one  does  that,  if  he 
carefully  observes  the  rules  appurtenant  to  widowers  unreleased  from 
death-ceremonies,  it  seems  as  if  his  sister-in-laws  became  his  sisters, 
if  he  did  not  love  them  (i.  e.,  desire  to  marry  them).  If  he  loves 
any  of  them,  he  might  marry  them.  He  would  behave  well,  for  he 
would  have  that  reputation.  It  is  not  lawful  for  him  to  be  blamed. 
Surely  he  would  marry  if  he  wants  them.  But  if  he  does  not  want 
them  he  merely  goes  and  visits  them  once  in  a  while.  Wlien  he 
comes  there  he  would  be  treated  as  nicely  as  possible  by  as  many  as 
continued  the  relationship;  he  would  be  thought  of  kindly  by  them. 
And  they  would  often  come  to  see  him.  They  would  always  know 
how  he  felt  in  the  past,  it  seems,  and  how  fond  he  was  of  (his)  former 
(wife)  while  she  was  still  alive  would  be  known.  They  would  be 
very  fond  of  him.     They  would  never  say  anything  evil  against  him. 


450  FOX   MOKTUARY   CUSTOMS   AND   BELIEFS.  [eth.  axn.  40. 

'cimya'cikAno'negu's*'.  ApinA'megu  kAbo'twe  mA'nA  "  Wi'nA,  na'ii'- 
nemAte  wi'^tcawiwi'yagAp*',"  "i'nena'*".  Ca'cke'sl'"a"a''".  Me'tane- 
menii'aiyu'ga"  a'me'nwawi<'tc''.  Iniga'a'mi'ta'i  pe''k  uwi'kana- 
'i  me'ce'megu  na'mi'ta'  Ane'"kagu'^tc''.  Me'cemego'na'  u'ckinawii- 
5'a'i'ga'  Ane"kagu'sAku"megu.  A'pena'^tci'megu  Anemipyixnu'- 
tagu'sA  me'cemego'na"'".  WinAga'"in  awitA'megu  kfigo'"  i'cimAta- 
gwine'niwi's'^',  cewa'nA  ki"krki'megu"u  A"pena<'tci'megu  Anemi- 
pyanu'tagu's*^'.  Me"cemego'na"  uwi'ya"An  i''kwawa"i  ne'niwa"''. 
I'n  ami"cawi''tci  neni'wA  ma'nwawitA  manwi'ci'gawit'^".  Ma- 
10"kwate'si'sA'megu  na'"ina"  krci'panit"".  Na"kA'<'tci  pwawimenwi- 
'ci'gawite  na'ina'tca"  panl'te  kAbotwe'megu  pyanu^tagu"s'^'.  Wi- 
'ki"cagu''tc.iketemagi'ta"a<'tc'".  I'n  ami'"cawi<^tc'".  Ini''tca"  a"ina- 
'ina"*tcimugi  pya''tci"ca'wiwa''tc'".  I'n  a"kwi'<'tc  a"a''*tcimug'''"* 
NA'cawaiyegii''  i'ni  kA'nawin"'".     I'n  a"kwi'''tc''. 


MICBELSON.]      MAN    UNKELEASED   FROM   DEATH   CEEEMONIES  451 

Soon  this  (man)  might  bo  told,  "You  may  marry  (any  one)  if  you 
desire  her."  (They  would  be)  young  virgins.  It  would  be  well 
known  that  ho  behaved  well.  Then  all  his  friends  would  associate 
with  him.  Any  of  the  young  men  would  associate  w^ith  him.  They 
would  alwa3's  continue  to  come  (and  see)  him.  Of  course  he  might 
not  in  any  way  be  a  jovial  man,  but  nevertheless  they  would  always 
come  (and  visit)  him.  It  might  be  any  one,  women  or  men.  That  is 
what  happens  to  a  man  if  he  behaves  properly  and  if  he  properly 
observes  the  rules  concerning  widowers  imreleased  from  death-cere- 
monies. He  might  be  quiet  after  he  became  a  widower  free  from 
death-ceremonies.  And  if  he  does  not  follow  the  rules  concerning 
widowers  unreleased  from  death-ceremonies  when  he  becomes  released 
from  death-ceremonies,  soon  (friends)  might  come  to  (visit)  him. 
He  then  feels  as  wretched  as  possible.  That  is  what  happens  to  him. 
That  is  the  way  it  has  always  been  related  they  used  to  do.  The 
end  of  how  it  is  told.     That  is  an  ancient  word.     The  end. 


F. 

NAPO'INITCIG   UNPTCANE"SWAWAN  A'CA'WIWA'^TCI 

Nenlw  a'mena'wana''tci  me'cemego'na'  i"kwawAni  pe'kiga''meg 
a'wawene'si'ni"'tcin°'".  Wi'nA  tatAg  a'ki'cagu''tci'meguinenwa'- 
nema'^tc  Anwa'^tcinite  wi'uwlwi<*tci'meg  a"ci'ta'a''tc'".  I'n  a'mi'ta' 
wapiml''kema'^tc''.  MA'kwa'^tci'megu  \vapiml''kema''tc''.  Agwiga'i 
5-wi'wawAne'cka'ito'tawa''tc'';  ca'cki'megu  mA'kwa'^tci'megu  ml'- 
'kema's^'.  Kj^botwe'megu  na'mi'ta'  inin  u'wiwi'^tc''.  Pe'ki'megu 
menwi'ta'ii's  A'cki'u'wiwit'^' :  awitA'megu  tatAgi  kago'''. 

Me'cena''megu    nl'cwawa'i'me    pemi'u'wiwi's*',    ina'mi'ta'     uni- 
''tcane'sa''iwa'*tc'".      Apeno"a'An    ina'mi'ta'    ini'ni    wawa'^tci'megu 

10  tepa'nawa"*tc''.  Tcawl'cwi'megu  ki'cagu'^tci'niegu  tepa'nawa's 
i'kwa'wA  'o'ni  nenlw''^',  winwawAyuga'  unI'*tcane'swawAn°''. 
Ini^'tca'  amu''tcitepa'nawa''tc''. 

KAbotwe'  n^'kA'^'tc  uni'^tcane"siwa's'^';   ina'mi'ta'i  ni'cwi''awa'*tc 
Apeno"a"a'''.      KAbo'twe    na'mi'ta'    ini'ni    me'cemego'na'    a'lcwA- 

ISniAtA'mini'^tci  tana'ka  inami'ta"megu  unI''teane"swawAn°'". 
Iniga/'megu  uwawAna''tcipemate'sI'wenw'aw^''.  Ini'megu  wi'u- 
•^tcina'nigwan  Ina'mi'ta'  wapi'megunene'kanetA'mowa'^tc''.  Sage- 
'siwa'sA'^tca'i  wi'mrke'^tci''eme'*tc  i'cita"awa'*tc''.  Ke'tenA'megu 
wi'mi'cl'wawa'^tci    kiigo"    i'cita"awa's'^'.      Mamye'tciga"megu    I'n 

20ami'cita''awa''tc  a'ckAmi'megu  i'ca'wini's*'.  KwInAtawi'cipemate- 
'siwa'sA''tca''megu  wi'u'^tcina'sa'nigwan'''".  WinwawA'megu  wi- 
'cigi'megunene'kanetA'mowa'sA  na"saweni  ku'^tcigii'kwi'wi'nan  agwi 
na'i  na"sawen  a'gwi  A'ta'nigin"''.  Ina'mi'ta'i  me'cena''megu  mi'ke- 
'*tci'a'ni''tcin''''.     "Ki'na"sa'awA,"  'i'nawa's*',  "kl'minene'^tca"  ka- 

25 go',"  'i'nawa's*'  "menwime'to'saneni'winit^'."  Pe'cigwa'^tcimo'e'- 
gowa's  ini'ni  mi'ke''tci'a'ni''tcini  me'ee'na'i,  "Ka'tA  wrmi''ciyagwe 
il^'tcikago'  inanemi'kago'''',"  'i'gowa's'^'.  'O'  nene'kiinetAminitega'i 
kag5'  a^'tci'megu  nAtotAma'gowa'sA  kago'''.  Iniga'ami'ca'wiwa- 
•^tci:  mi'ciwawa'sA'megu.      Ku''tciga'kwiga"win    awi'tanini   wi'na'- 

30"sani'*tc'",  i'ci'geni's'*^'.  KAbo'twe  na'mi'ta'  ini'megu  a'pyamigA'- 
tenigi  wi'nep6''initc''.  Ini'megu  'inina'i  me'ce'megu  tA"swi 
mama"'tciyAg''"'''.  Agwi  kag5'  iiA'kunAmo'nAgwini  wi'na'^tcina- 
''tcina"AmAg\\^e  ki'yanan"''.  Kago'' tea'  na'^tcina'i'gayAgw  A'pena- 
''tci'megu    wi'na'*tcina'uti''soyAgwe    i'cita"a'"kAgo'*'.       I'ni    inu'gi 

35  Wi'nA  mA'n  agwimegu  pa'c  i'nawA'^tcigii'  negutenwi  wi'nawA'^tcina- 
moyAg''"^'.        Ki'ca'penemegu      pyamigA'kin      ini'megu      a'A'ce'- 
noyAg'''"''.     Mo'tci'megu  mana'te'sit  i'n  a"cawi''tc'". 
452 


THIS  IS  WHAT  (PEOPLE)  DO  WHEN  THEIE  CHILDEEN  DIE.* 


A  man  liked  a  certain  woman  who  was  very  beautiful.  He  loved 
her  so  much  that  he  wished  to  marry  her  if  she  were  willing.  Accord- 
ingly he  began  courting  her.  He  courted  her  quietly.  He  did  not 
•wrong  her;  he  would  only  court  her  quietly.  Soon  he  contrived  to 
marry  her.  He  was  much  pleased  when  he  first  married  her:  there 
was  nothing  (to  mar  their  happiness). 

Well,  after  ho  had  been  married  for  two  years,  they  had  a  cliild. 
They  both  were  fond  of  the  baby.  Both  the  woman  and  the  man  were 
very  fond  of  it  as  it  was  their  own  child.  That  is  why  they  were 
fond  of  it. 

Soon  they  again  had  a  child;  so  they  had  two  babies.  They  still 
loved  them.  Soon  one  of  their  children  became  sick.  That  is  why 
they  were  discouraged.  That  is  why  they  began  to  think  of  what  it 
might  die.  They  must  have  been  frightened  as  they  wished  it  to 
be  doctored.  Surely  they  desired  to  give  (property)  away  (to  have 
it  doctored).  They  had  to  think  this  way  as  (then-  child)  was  getting 
worse.  They  would  feel  discouraged  about  it  getting  well.  They 
themselves  thought  fixedly  on  a  way  to  cure  it,  though  there  was  no 
cure.  They  would  say  to  the  one  who  doctored  it,  "You  must  cure 
it;  I  will  give  you  something,"  they  would  say  to  him,  "if  it  lives  in 
health."  They  would  be  told  uprightly  by  the  doctor,  "Do  not 
think  of  giving  me  anything  in  addition,"  they  would  be  told.  If 
the  (doctor)  thinks  of  anything,  they  would  be  asked  for  something 
extra.  That  is  what  they  did:  they  would  give  it.  But  there  was 
no  chance  for  (the  child)  to  be  cured.  Soon  the  time  came  for  (the 
child)  to  die.  The  same  (happens)  to  as  many  of  us  as  move.  We 
do  not  receive  anything  so  we  can  buy  our  lives.  If  we  really  bought 
anything  we  should  always  think  of  buying  ourselves.  But  to-day 
we  do  not  even  stop  to  breathe  once.  When  the  time  comes,  we  die 
That  happens  even  to  a  rich  person. 

'  The  syntax  of  the  Indian  original  of  this  sentence  is  very  peculiar. 

453 


454  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  [eth.  axx.  40. 

Inigiyu  ini'megu  a'nepo''ini''tc''.  Ki'cagu'Hci'megu  ii'ca'wiwa- 
''tc''.  Wi'pwawi'ineguna'ime'to'saneni'wigin  a'ca'wiwa'^tci  tcawi- 
'cwi'megu  Inig  uwIwe'ti'Ag'''". 

'O' i'n  A'peno'A mana' to'sA'megu kag6''megii  uta'i'nema'i  tA'ci'ka'- 
5 nowen°''.  Inami'ta"  ini  pitA'Vatcigi  mine^tc''.  Unoga'nawAiii wl'u- 
ta'InemetAmini''tc  Inin  amu''tci'wiwa'*tc''.  Iniga''i  pwawi'ca'wiwat 
A'penii'^tci'megu  ka'cki''awa's  a'uwi'giwa'^tci  lie'kuta'nigin"'',  kiigo'- 
'megu  i'ca'wiwa's'^'.  Kenwa'ci'megu  I'n  aini'ca'wiwa''tc''.  I'ni 
wa''^tci   miwenAma'wawa''tc  uka'go'em  Ape'no'a'i  nepo'i'ni''tcin°''. 

10Na'kA''^tc  awitA'megu  kiigo"  i'cimi'cate"siwa'sA  krcinepo''init  utA- 
peno'e'mwawAn"''.  Ketemagi'ce'kltAmowa'sA'megu.  I'kwa'wA  p5- 
'si'megu  ketemagi'ta's^',  nenlwA'ga'  awitA'megu  na'i"crca'sA  negut 
pena'w"^"".  I'kwa'wA  na''k  ini'megu  ne''ki'  ca''ck  amiki'wita<*tci 
ne'ki'megu    pwawi'ci'ca'nigwan    una'pamAn"''.     WinAnii'   ini'megu 

15ne"ki'  ea"ck  amikaki'wita'^tc''.  Agwigii'  wi'iiAga'i  ki'cagu''^tci 
kenwifci  n6mAgawa''megu  ta'tAgi  jnenwine'ki'megu'u.  Ca''cki 
neniw  a"cawi''tci  mamaiyA'megU'  wi"to'ki^tc''.  'O'n  i'kwii'wA 
ini'megu  ami''cawi''tcima''megu.  Ke'''tcinigwe  ki"ce'son  ina'- 
mi'ta'i       WAninawe'megu       ki'cikiwi'tawa''tc''.      MA'kAtii'wiwa'sA 

20winA'megu.  I'n  ami'ca'wiwa'^tc''.  Neni'wA  me'ta'kwi'megu  ki- 
yuld'yu'sa's"^'.  I'kwa'wA  na''k  ini'megu  ami"cawi''tc'':  me'ta- 
'kwi'megu. AwitAga''megu  kiigo"  a'kwA'tenigi  kA'ckikiwa'wiwa's*'. 
NeniwA  mi'^tci'pii'a'  A'ci''kawat  awitA'megu  wi'wa'i3Ama''tc  i'ci'- 
ta'a's  Anemipa''onit'''.    I'kwii'wA  na'kA''^tc  ini'megu  ami"eawi''tc''. 

25  Ji[a'kA''^tci  mamaiyA'megu  uni'^tcane' swawAn  ii'A'pini'^tei  nanA- 
'wA^tci  pyawa's  a'pitA'a"soni'*tcima'''.  I'n  ami'ca'wiwa^'tc''. 
Euvbo'twe  na'mi'ta'  neniwA  wapimAtomAt5'te'ca''tc''.  I'citii'atega' 
i'kwawAniAto'te'ca's'^'.  Inanii'ca'wiwa''tc''.  Ki'cimAtomAt6'te'ca"'tc 
ina'mi'ta'  pe'ki'megu  ki'cagu'^tci'megu  mamamaiyA  mawA'nenwi'^tc 

30A'pena'*tci'megu.  Na''kan  ami"cawi'^tc  i'kwiiw''^'.  Na'kani'megu 
awitA  winA'megu  kilgo'ma'  Ano'kyawa's'^'.  Me'cena'megu 
kenwa''cima"  Ane'Ane'nwiwa's*".  Ki'ci'ini'ca'wiwat  ona'mi'ta'i 
wapi"A"ci'A"ci't5'^tc  i'kw^a'wA  me'cemego'na'  kiigo'a'i  mi'cate'- 
'siwa'igii''".    NeniwAna''kA  kiigo'a'i'megu  wapi'A'ci'A''ci"to's'^". 

35  I'n  a"ki'ci'A'ci'A'ci''t6wat  ina'mi'ta'  i'n  aiyanegin6"ini'*tcit 
amimi'nawa'^tc'' — me'cema'megO'na'i,  agwigii "myame'tci  tcinawii- 
miiwa'^tci''".  Me'cemego'na'  ii3-awi'megunii'wawa'^tc  i'n  ii'm 
ii'Anemi'cimi'nawa''tc''.  Ki'cinitcagimi'ciwiiwa'te'ani  kago"  ina'- 
mi'ta'i   tcipetcipe'ku''kwiiwa''tc  A'pena'^tci'megu    na"kani    miimen- 

40  wina''megu'u,  iigwigii"  A"penii'^tc''. 

AiyA'ckA^'tci'megu  inigji''megu  iimi'ta'i  wiipimeguna'kA"^tci- 
'A"ci'A'ci"t6wa''tci  mi'cilte''siweni  tcagi'megu  ii'ci'geni'''',  cewil'n 
awitA'megu  kege'n  upyiini'megu  kiigo'  ii'ci't6'wii''tcin°''.  Me'teno'- 
'megu  ki'cina'wA'k^va'nigin  amiwiipi'A'ci"towa''tc'',  a'gwi  miimaiy 

45Inina''megu.     Nii'kA'''tc     awitA'     tAtAgwi'se'towa's*':    WAninawe'- 


MICHELSON.I  WHAT   PEOPLE    DO    WHEN    CHILDREN    DIE.  455 

Now  the  (child)  of  those  (people)  died.  They  felt  as  badly  as 
possible.  Each  of  that  married  couple  felt  they  did  not  (wish  to) 
live. 

Now  that  child  had  many  a  little  thing  of  its  own,  toys.  Those 
who  buried  it  were  given  them.  They  would  do  that  so  the  soul  (of 
the  child)  would  have  them  for  its  own.  If  (people)  do  not  do  that, 
they  always  might  hear  (the  child  cry)  at  night  where  they  lived, 
(or)  something  might  befall  them.  For  a  long  time  they  would  con- 
trive to  do  that.  That  is  why  they  give  away  any  possession  of  cliil- 
dren  who  die.  Nor  would  they  in  any  manner  dress  in  gay  attire  af- 
ter their  babies  died.  They  would  wear  shabby  clothing.  The  woman 
would  be  clad  extremely  shabbily,  and  the  man  would  not  hunt  for 
one  summer.  And  the  woman  would  merely  stay  around  in  idleness 
as  long  as  her  husband  did  not  hunt.  He  too  during  that  time 
would  merely  keep  staying  around  doing  nothing.  Of  course  this 
would  not  be  for  a  long  time  but  only  for  a  short  time.  The  only 
thing  the  man  had  to  do  was  to.-wake  up  early  in  the  morning.  And 
the  woman  would  do  the  same.  Before  sunrise  they  would  be  stay- 
ing some  place.  They  would  be  fasting.  That  is  what  they  would 
do.  The  man  would  keep  walking  around  without  anything.  The 
woman  would  do  the  same:  (she  would  have)  nothing.  Nor  would 
they  have  anything  dangerous  with  them.  If  the  man  fi-ightened 
game  animals  out  of  the  brush  he  would  not  think  of  looking  at 
them  as  they  ran  on.  Likewise  the  same  with  the  woman.  And 
early  in  the  morning  once  in  a  while  they  come  where  their  child 
was,  where  it  was  buried.  That  is  what  they  would  do.  Soon  the 
man  would  begin  to  regularly  go  into  a  sweat-lodge.  And  the  woman 
would  go  into  a  sweat-lodge  if  she  wished  to.  That  is  what  they 
would  do.  After  regularly  going  in  the  sweat-lodge  the  (man) 
would  always  go  bathing  very  early  in  the  morning.  And  the  woman 
did  the  same.  During  this  time  they  would  do  no  manner  of  work. 
For  a  long  time  indeed  they  kept  on  bathing.  After  they  had  done 
this,  the  woman  would  begin  to  keep  on  making  all  kinds  of  finery. 
And  the  man  would  begin  to  keeping  making  some  little  thing. 

Now  after  they  finished  making  (these  things),  they  would  give 
them  to  persons  of  (proper)  size  for  (the  clothmg) — any  one,  not 
necessarily  kinsmen.  They  would  continue  to  make  presents  to 
those  they  had  just  seen.  Now  after  they  had  given  everything 
away  they  would  hold  ghost-feasts  regularly,  not  all  the  time  but  at 
considerable  intervals. 

Later  on  they  would  again  begin  to  keep  on  making  finery  of  every 
kind,  but  they  made  nothing  hurriedly,  it  was  slowly.  Only  in 
afternoons  would  they  begin  to  make  things,  not  early  in  the  mornmg. 
And  they  would  not  put  the  things  together:  they  would  have  them 


456  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  [eth.  ann.  40. 

megu  A"t6wa"s*".  Cewii'nA  tcagi'megu  a'ci'genigi  mi'cate''siweni 
nana^A'^tci'mesu  a'cimi'cate''sini''tc  Aneno'tilwa'''.  Mene'"t  ami- 
"A'ci'toVa'^tcini  mA'ke'"sa'n  A"saiyi'An"'',  'o'n  A'saiyimAte'ta'Aui 
nenlwA'megu  na"sa''tci'i  pe'cege'siwa'  ini"  ami'A'ci'tciga'wagin"''. 
5l"kwawA  na'mi'ta'  A"sa'ka''tc  A'sawa'gi'swa'^tc''.  Ki'ci'A'sawiigi- 
'swate'e  na'mi'ta'i  mA'ke"sa'An  A"ci't6''tc''.  Ki'ci'to't  Inimega'- 
mi'ta"  nenhvA  wapi'ci"ca''tc'',  na'kA''*tci  nl''cwi  ki'ci'ne'sa''tc 
ina'mi'ta'i  na'kA'''tc  i'kwawA  nAna'i''kawa'*tc  A''saiya'''.  Ki'ci'a't 
Ina'mi'ta'i       neniw      A"ci't6'^tci      niAte'te'An"''.      Ki'crtote'megu 

lOna'ina'  ina'mi'ta'i  na'kA''*tci  wapi'ci'cA'ci'ca''tc''.  Ina'mi'ta"- 
na'kA'megu  i'kwiiWA  'A"sa'ka''tc''.  Kl'ci'at  A'saiya'  ona'mi'ta'i 
nenlw  A"ci'to^tc  A'saiyipl''se'ka'''.  Ki'ci'tot  Ina'mi'ta'i  me- 
"cemego'na'i  a'ci'genigi  mi'cate'siwa'  upyaniga/'megu  Inina''mcgu 
ami'A'ci'A"ci"towa'^tci        ki'ci'megunawA'kwa'nigin°''.      KawAgigai 

15 'megu  wi'n  A"pena''tc  awitA^ma'  mi'cate'siwa's*'.  A'pena''tei'- 
megu'  cigu'ckA'mawe''tci  kiwi'u'ce'kitA'mowa's*'.  Ini'megu  ami- 
"ca'wiwa'^tc''.  AwitA'megu  kago''i'cimen\vi''tawa's^'.  Cewa'n 
A'pena'^tci'megu  menwa'wiwa's*^".  Me'cemego'na'  uwi'ya'Ani 
pyanuta'gowa''tci    ke'ca'^tci'awa'sA'megu.     Cewii'winwawA    awi'tA- 

20na"ipIti'ga\va'sA  me'cemegO'na'i  wigl'j'apyan  a'uwlgiwa''tei'megu. 
Meten6"megu  i'kw'ilwA  me'so'tanit"',  ugite'ga'*',  ca"ck  ini'ni  -wl'n 
amipapltiga'\va'^tcin°'',  na'kA'''tc  o'sA'ni'  ca''cki  na"sanit  Inin 
amipapitiga'wa<^tcin"''.  Utotamite  wl'n  awita'^megu  na'iplti'gawa- 
's*'.     NenlwA  na''k  ini'megu.    Ugi'te'   ca''ck  ugya'n   a'awi'nigwiin 

25ami'aiya'aiya"'tc''.  O'site'  na'kA'<'tc  a'awi'nigwani  'ami'aiya'aiya- 
''tc''.  Ini'megu'  ca'ck''.  Utotiimitegii'  awitA'megu  kA'ckivvinAna'i- 
plti'gawa's'^'.  Winwa'wA  wI'nA  me'cena''megu  papltiga'gowa's'^". 
A'pena'^tci'megu  papItiga'gowa'sA  me'cena'''.  N^'k^v'^'tci  ku'tAga'i 
tcinawama'''tci'i  me'cena"megu  Anemipltipitiga'gowa's*'. 

30  Na"kA''^tci  kiga'nowete  nimi'e'tinite  me'to'sane'niwa'  agwi 
kjvnagwA'megu  \vrwapA'gawa''tc''.  Wi'kumete'  ca'cki'megu 
a'pi'tciwl'se'niwa'^tc  ina'  ami'awi'a'wiwa'^tc''.  Cewame"teno"megu 
nenlw  ami''kumet'^'.  I'kwiiWA  awi'tA  wi'ku'mena''^'.  WinA'megu 
neni'wA  'amikA'ckiwI''kumet'^'.    Cewii'n  awi't  ano'mena'*'.    "'Au'," 

SSwI'Iyowa'^tci'megu    i'ci'genlW''.     Me'ten5''megu     tcipe'ku''kwawet 

ina'mi'ta'i  wl''kume^tc''.    Cewa'nA  tcawi'cwi'megu  inigifi  mi'cate'- 

siweni     wi'ku'me'^tcin     ini'megu     a"p6ni"towa<'tc''.     NeniwA     wi- 

kumena'A  'ine't  ini'megu  a'mi'ta'i  na'i'se'towa'^tc''.     Agwigii'  me'- 

teno'     \\a"kumetA     na'i'se'to^tcin"'',     tcawi'cwi'megu.     Me'teno'- 

40  'megu  wa'pAnigi  ki'cinawA''kwanig  ina'mi'ta'i  na'kA''*tci  wapA'ci'- 
towa^'tc''.    Agwi  kAnagWA  nS'f*^'. 

'O'ni  me'ten5''megu  amikA'ckinawi'ego'wa'^tcini  ka'kya'i'ni- 
^tci'i  metemo''a'a'i  pA'cito"a'a''';  ini'i  me'teno"  amipapitigago'- 
wa'^tci'''.    Agwi  kAna'gw  a'cki'gi'a'''.    Mo'tci'mcgu  uwi'ka'niwat^', 

45  awitA'megu  kA'ckimegupitiga'gowa's  i'n  a'ci'sA'sa''kwawa''tc''. 


uiCHELsoN.]  WHAT    PEOPLE    DO    WHEN    CHILDREN    DIE.  457 

apart.  But  this  would  be  every  kind  of  finery,  exactly  (the  kind) 
Indians  (use)  when  they  are  attired  in  gay  apparel.  First  they  would 
make  buckskin  moccasins,  then  buckskin  leggings  made  of  deers  which 
the  man  had  slain.  A  woman  would  do  the  tanning,  making  the 
hide  yellow.  After  she  made  the  hide  yellow  she  would  make 
moccasins.  'Wlien  she  had  done  so  the  man  would  begin  to  hunt, 
and  after  he  had  killed  two  (deer),  then  the  woman  again  made  the 
buckskin  hides  ready.  After  she  made  them  then  the  man  made 
leggings.  After  he  made  them  then  he  would  again  begin  to  hunt 
regularly.  Then  the  woman  would  again  do  the  tanning.  After  she 
made  the  buckskin  hides,  then  the  man  would  make  a  buckskin 
shirt.  After  he  made  it,  then  they  would  slowly  keep  on  making 
every  kind  of  finery  in  afternoons.  All  the  time  they  still  would  not 
dress  in  gay  attire.  They  would  always  go  about  wearing  worn 
clotliing.  That  is  what  they  would  do.  They  would  not  be  clad  at 
all  well.  But  they  would  always  be  kind.  They  would  treat  anyone 
who  came  to  (see)  them  very  pleasantly.  But  they  themselves 
would  not  enter  other  houses  but  stayed  in  their  own  homes.^  Only 
if  the  woman  had  parents,  if  she  had  a  mother  she  merely  visited  her, 
and  if  her  father  were  alive,  she  would  merely  visit  him.  If  she  had 
a  brother  or  sister  she  would  not  be  in  the  habit  of  visiting  him  or 
her.  And  the  man  similarly.  If  he  had  a  mother  he  would  often 
go  where  his  mother  was.  And  if  he  had  a  father  he  would  often 
go  where  his  father  was.  Those  were  all.  If  he  had  a  brother  or 
sister  he  would  not  be  able  to  visit  them  himself.  But  they  (the 
man  and  woman)  would  be  often  visited  by  them.  They  would 
always  be  often  visited  by  them.  And  they  would  continue  to  be 
always  visited  by  other  relatives. 

Moreover,  if  a  gens  festival  were  held  and  if  the  people  danced,  it 
was  not  la^'ful  for  them  to  go  and  look  on.  If  they  were  invited 
they  could  only  stay  there  as  long  as  they  were  eating.  Yet  only 
the  man  might  be  invited.  The  woman  would  not  be  invited.  The 
man  is  the  one  who  could  be  invited.  But  he  wouldn't  refuse.  It 
is  a  rule  that  they  must  say,  "All  right."  Only  if  a  ghost-feast  were 
held,  they  (both)  might  be  invited.  But  both  ceased  making  finery 
when  they  wei'e  invited.  If  the  man  were  told  that  he  was  invited, 
then  they  would  put  away  (what  they  were  making).  It  was  not 
only  the  one  invited  who  put  it  away,  but  both.  Only  in  the  after- 
noon of  the  next  day  would  they  again  begin  making  (the  finery). 
It  was  not  la^^•ful  for  them  to  do  so  before  that  time. 

And  they  could  be  visited  only  by  aged  persons,  old  women,  old 
men;  these  were  only  the  persons  by  whom  they  might  be  often 
visited.  It  was  not  lawful  for  them  to  be  visited  by  young  people. 
Even  if  they  were  their  friends  they  could  not  be  visited  by  them 
as  that  is  against  their  religion. 

3  Free  translation. 

3509°— 25t 30 


458  FOX    MOKTUAEY    CUSTOMS    AND    BELIEFS.  [eth.  ANN.  40. 

A'pena''tciga'"megu  mamamaiyA'megu  to'kiwa'sAma"megu  pyii- 
migA'tenigi  wi'wa'pAnig  Ini'megu  wi'ki'ci'megu'sagi''tciklwl'- 
tawa'^tc''.  NeniwA  'Inina''megu  neguta'  wi'ki'ci'Aneme'"ci"Ag'''". 
NawA''kwanigi  wi'nrco'puwa''tci'niegu  i'ci'geniwi  wl'se'niwat"'. 
5'0'ni  kAbo'twe  na'mi'ta'i  tcagi'megu  ki'ci"towa'*tci  kago'"i  m:l- 
mlnawi'megu  i'cimrcate"siwen°''.  Ona'mi'tc'i  wapi-pe'ki-nenhvA- 
'd'ca'^tc  A'penii'^tci'megu  na'mi'ta'i  ine'ce'megu'u  i'ciml'''tcipa'i 
penawa'i  me'ci"sa"a'i  pe'cege"siwa'''.  Ona'mi'ta'  i'kvvawA  wTga- 
''tcfkAgini  mena'"ckunon°'".     Mane'megu  ki'ci'k.\'mowat  ina'mi'ta' 

10  WA'^tcanu'tawa'^tc''.  Wi'u'ce''ki'et  in  ami'Ano''kanetA  wi'Iuwa'- 
toma'^tci  me'cemego'na"-".  Wi'nAgii'i  na'mi'ta'i  ki'ciklwAto'- 
gamute  pya'^'tc  i'n'^'.  Wi'u'ce"kl'etA  nAnatn"ta\vTi''tci  wiipiwS,'- 
13Ama''tci  tA'swi'megu  iiA'toma'^tci  kfcitcagipyiinu't"'.  Ina'mi- 
'ta''',    "I'ni,"     'i'^'tc''.      Wapi"siga'i'gawa''tci    maml'cAma'watcigi 

15nape'ne''tcin°''.  Wi'nanA  wi'u'ce"ki'etA  tcawine'ki'megu  tA'ci'- 
'senya^'tc''.  CewJi'nA  nawA<^tci'megu  nyawe'nwi'  cA'kA'cA'kAmo'- 
nena'*'.  Ki'ci'cA'kA'monete  wi'nan  a'mi'ta'i  ■wapi''senya'*tc''. 
Ki'ciwi''senite  kegime'si'megu  'o'  kl'ciwfse'niwat  Ina'mi'ta' 
a''*tcimu^tci    ne'niwAni    wa'g\vi'sitA    pA"cito''^':    "WapAgani    ma- 

20"A'gi  ■vv"T"peno"awa''tcu  tAtAgwi  ketApeno'eme'nanAn"''.  MA'nA- 
''tca'  wi'o'ci'seme'mAgef^'.  MA'nA  tcil'wTne'k  a'tA'ci"senyat  I'da 
wapA'ge  \vi'pemu''sa'etA  wrtepi"ckawatA  no'ci''semAn"''.  Re- 
gime'si''ta''mcgu  wapA'ge  na'wA'kwage  kl'pyap^'^',"  a''ine'^tci 
me'to'sane'niwAg'^''.      Iniga''ip    ini'n    A'^tca''megu    napo'ka'ni'^tci' 

25i'nina'i  tclnawa'matcigi  kegime'si'megu  Inina'  a'nepa'wawa'^tc 
a'uwlgini^'tc''.  Kegime'si'megu  i''kwawAni  tcinawa'matcitgi  wa- 
•^tcike'si'yanig  u'tAgam  a'ne'pawa'^tc'".  'O'  ne'niwAni  tcinawii'- 
matcigi  wilta'pAnig  u^'tci'nawe  a'ne'pawa'^tc''.  "O'ni  winwa'wA 
wiiwe'titcigi  nap5'"katcigi  wa'^tcipAgi'ci'monig  u'^tcinaw  a'ne'pawa- 

30  ''tc''.  'O'ni  u'ce''ki'etA  wi"aiyo''tci  mi'cate'siweni  wa'^tcinawA'- 
'kwanig  u'tAgam  a'A"tanig'''".  'O'ni  wapA'nigini  kegime'si'megu 
a't6''kiwa"^tc''.  I'kwawAg  Iniga'ipi'megu  a'wapiwA'*tca''owa''tc 
a'A'semi"etiwa''tci'megu  winwa'wA  wi'mi''*tciwa''tc''.  'O'ni  na'lov'- 
•^tc     i'niyagA     mi'^'tciweni'     sIgA'"Agig     a''pyawa''tci    maml'cAma- 

35watcig''''.  A'wapi"WA'^tca"owa''tci  wi'mi'''tcini''tci  wi'wl'kume'me- 
''tci'''.  WinwawA'megu  ii'A'pwi'e'^tci  kl'ce'sa'kwawa''tci'megu  na'- 
'ina"'".  I'n  a'nAto'meme''tc  I'niyane  wi'u'ce'ki'e'me'^tcin"''. 
I'nina'  a'mi'ca'''tci'e'^tc''.  O'n  inig  uwiwe'ti'Agi  nap5"katcigi 
yo'w     i'lcwawA     tcinawama"'tci'     a'mawAtenA'mini''tci     mrcate'- 

40'siwen°''.  Ki'cimawAtenAmo'wa'*tcin  o'ni  nenlwA  tcinawa'ma- 
"^tci'  a'wapimawAtenA'mini''tc''.  Ki'krci'meguniawAtenA'mini''tc'', 
"I'n"'',"  a''ine<*tc''.  Ni'co''puwa''tc  ini'g  uwiwe'ti'Ag'''',  a'a'^tci'- 
mo'e^'tc'',  "I'ni  mA'n  a'wapinAna'e'nenagwe  wawltaw  u^'tci  tclna- 
wil'magwig'^''.        iLini''tca'"meg6ni      wi'wapi'megu'aiy6'u'''tci\vapi- 

45  kiwi' ai 'yoyag'''™'. .  I'ni   na'k.\'  m.AUA   ii'kl'cipe'no'agwe  kenl'^tcane- 


MICHELSON.I  WHAT   PEOPLE    DO    WHEN    CHILDREN    DIE.  459 

They  always  would  wake  up  very  early  so  that  they  would  already 
be  staying  out  of  doors  when  the  time  came  for  it  to  be  morning,  x*^! 
that  time  the  man  would  already  be  gone  quite  a  distance  hunting. 

It  is  a  rule  for  them  to  eat  together  at  noon,  if  they  ate.  And 
soon  they  would  carefully  complete  every  piece  of  finery.  Then  the 
man  would  begin  to  hunt  zealously  all  the  time,  hunting  such  game 
animals  as  turkeys,  elk,  deer.  And  the  woman  would  carefully 
attend  to  the  fresh  meat.  After  they  had  much  meat  they  would 
cook  for  (a  feast) .  The  one  to  be  adopted  is  the  one  who  is  ordered 
to  go  around  and  invite  any  people.  Now  after  he  had  gone  around 
issuing  invitations  he  would  come  there.  The  one  to  be  adopted 
is  asked  to  begin  to  look  and  see  if  as  many  as  he  invited  have  all 
come.  He  would  say,  "Yes."  Then  those  acting  as  ceremonial 
attendants  to  the  dead  began  serving  (the  food).  The  one  to  be 
adopted  eats  in  the  middle.  But  first  they  put  (food)  in  his  mouth 
four  times  (symbolically) .  After  it  has  been  put  in  his  mouth  then 
he  would  begin  to  eat.  After  he  has  eaten  and  all  have  eaten  then 
an  old  man,  the  father  of  the  man,  would  speak:  "To-morrow  these 
collectively  release  our  baby.  This  one  truly  will  be  our  grand- 
child. This  one,  who  eats  there  in  the  midst  of  (all) ,  is  he  who  will 
be  made  to  M'alk  around  to-morrow,  who  will  take  the  place  of  my 
grandchild.  You  must  all  come  to-morrow  at  noon,"  the  people  are 
told.  Then  all  the  relatives  of  those  who  have  had  the  death  in 
their  family  sleep  there  with  them.  All  the  relatives  of  the  woman 
sleep  on  the  north  side.  Oh,  the  relatives  of  the  man  sleep  in  the 
east  direction.  And  they,  the  married  couple  who  have  the  death 
in  their  family  sleep  in  the  western  direction.  And  the  finery  which 
the  one  adopted  will  use  is  placed  on  the  south  side.  In  the  morning 
all  wake  up.  The  women,  it  is  said,  then  begin  cooking,  helping 
each  other,  so  they  might  eat.  And  those  same  ones  acting  as  cere- 
monial attendants  for  them  as  before  serve  the  food  when  they  come. 
They  begin  cooking  so  that  those  invited  may  eat.  Thej^  wait  for 
them  to  be  finished  cooking.  Then  the  person  to  be  adopted  is 
summoned.  At  that  time  (the  person)  is  attired  in  finery.  Now 
the  relatives  of  the  woman  of  that  married  couple  who  had  the  death 
collect  and  hand  over  finery.  As  soon  as  they  have  collected  and 
handed  it  over  then  the  relatives  of  the  man  begin  to  collect  and 
hand  it  over.  After  thej^  (both  sets)  have  collected  and  handed  it 
over,  they  say,  "That  is  all."  As  soon  as  this  married  couple 
eat  together  they  are  told,  "Now  your  relatives  on  both  sides  are 
beginning  to  dress  you  properly.  From  now  on  you  may  wear  the 
clothing.   And  now  j^ou  have  released  this  your  child.   You  may  begin 


460  FOX   MORTUARY    CUSTOMS   AND   BELIEFS.  [eth.  ann.  40. 

'swawA.  Me'cemego'na'ini  wi'wapi-ma'Agi-pemagWA'pitcigi  vn- 
'wapikakiwipiti'gawag'''"''.  WinwawA'na'kA''*tc  ini'megu  wl'i'ca'- 
■wiwa''tc''.  I'ni  wl'poni-kago-'i'ciku'se'tonagwe.  Na"kA  mA'ni: 
manetowA  nie"kwanenia"su''tcini  me'cena'mego'n  ite'pape'  vn- 
5 'wapi'aiya'aiyayagwe  wAnim6"'tc''.  Wi'kuinenagwin  ini  wi'mawi'- 
meguni'miyag'''^'''.  I'ni  mA'n  a'kl'cime'tS'^tcipe'kiyag'''''''.  Tcagi'- 
megu  kag6''i  poni'meguku'se'tAmug''"',"  i'n  a''me<*tc''.  I'nipi 
nA'cawai'ye  pya'^tci'ca'wiwa'^tci  nap5'i'nitcig  imi''tcane"swa-WAii 
uwiwe'ti'Ag''''.     I'n  a"kwi''*tc''. 


MICBELSON.]  WHAT    PEOPLE    DO    WHEN    CHILDREN    DIE.  461 

to  often  go  around  and  visit  any  of  these  who  are  seated  in  a  row. 
And  they  shall  do  the  same.  They  will  no  longer  l)e  afraid  of  you. 
And  this:  when  a  manitou  is  being  thought  of  anywhere  (i.  e.,  wor- 
shipped) you  may  begin  to  go  again  and  again,  if  you  have  luck. 
When  they  invite  you  you  may  go  and  dance.  Now  you  have  become 
as  if  new  people.  Cease  indeed  to  fear  anything  at  all,"  is  what  they 
are  told.  That,  it  is  said,  is  what  married  couples  used  to  do  a  long 
time  ago  when  then-  children  died.     The  end. 


G. 

MISCELLANEOUS  NOTES  ON  FOX  MORTXJAEY   CUSTOMS. 

Ciga'wAg     a'inu"sawa'*tc     a'nAna'i'ci'meme'^tci     wi'^tcawiwa'wa- 

''tci'''.     Wa'^tciwfcA'tanig  u<^tciwa'nAgug  a'Anemi''awa''tci  wji'^tci- 

pAgi'ci'monigi     tci'ganAgwe     wa'^tcike'si'yanig     6'ni     wata'pAnig 

a'ciwapu"sawa''tc'".      Na"k    a'kiwi'tawa'^tci    wata'pAnigi    nyawu- 

5  gunagAte'nigin"''.    A'maiyowa'^tci'megu. 

Na''kA  ciga'w  i'kwa'w  a'ci'weto'^tci  mA"'tca'Ini  na'ina'  a"panl- 
■^tc  u'ci''sa'a'  a'uwrgini<'tc''. 

Na'kA<'tcimegu'    neniw   a''paiii^tc   u'ce'mi'a'    a'uwl'gini'^tc  a"ci'- 

wetoHci  mA'"'tca"In''''. 

10      Na'kA'<^tci'  ciga'w  i'kwa'wA  ne'niwAn  a'mamawa'pAma''tc  a'A'- 

pini'^tci      wi''tcawi'wa''tcin°'".        Nya'wugun      A''kwi      wata'pAnig 

a'u'se''kawa''tc  a'pA'gina'^tc  A'sa'mawAn  a"penu'*tci  watapAnigi'c''. 

NakA'''tc  A'peno'    a'ne'po'i''tc   ape'ponig   a'mawipe'ta'wAne'^tci 

nya'wugun   A''k''''.      Na'kA'.<*tc  A'peno'    a'potetu'na'i^u'^tci   mame- 

15''tcina"  na'"ma'  katawipi'tA'u'^tc''. 

Na'kA'^'tci  maA'gi  Me'ckwA'"ki'Ag  a'gwi  na'ipe'cma'wa''tcin 
utaiyl'wawa'i  neguto'ckA'ca'a''':  sA'sa"kwawAg''''.  Na'kA'^'tc 
ane't  a'ne'peni^'tc  a"kuku''smi^tc  A'sa'mawAni'  sogi'tawawAg 
u"kA''kwAneg'^''. 
20  N^'kA^'tc  a'A'kawapA'mawa<'tc  uwi'ya'Au  a'ne'peneni'^tci  nyii- 
wugu'nA'k'^'".     A'pya'awa'^tci  nie'to''*tci  mana'kawe'"siwa'''. 

Na'kA'''tcina'pe'    a'a'ci'cim6"kawa''tc    ayl'gi    kA'ki"sowAgi    ma- 
gwa"e  m'cwa'pitAgi  tA'"suguni  ma'A'g  i''*tcinAg''''. 
462 


G. 
MISCELLANEOUS  NOTES  ON  FOX  MORTUARY  CUSTOMS. 

Those  unreleased  from  death-ceremonies  walk  around  (the  grave) 
where  their  wives  (or  husbands)  are  laid  to  rest.  They  go  to  the 
south  side  of  the  grave,  the  west  side  of  the  grave,  the  north,  and 
then  they  begin  to  walk  toward  the  east.  They  stay  around  toward 
the  east  for  four  days.     They  wail. 

And  a  woman  who  is  a  widow  unreleased  from  death-ceremonies, 
when  she  becomes  released  from  death-ceremonies  carries  dry-goods 
to  where  her  mother's  brother  lives. 

And  when  a. man  is  released  from  death-ceremonies  he  carries  dry- 
goods  to  where  his  sister's  daughter  lives. 

And  a  woman  unreleased  from  death-ceremonies  goes  repeatedly 
to  see  where  her  husband  is.  For  four  days  she  goes  from  the  eastern 
direction,  throws  tobacco,  and  goes  home  toward  the  east. 

And  when  a  child  dies  in  winter,  they  go  and  kindle  a  fire  for  four 
days.  And  the  child  is  kissed  for  the  last  time  when  they  are  on 
the  point  of  burying  it. 

And  these  Meskwakies  do  not  skin  their  horses:  it  is  against  their 
religion.  And  when  some  of  their  (horses)  die  suddenly  they  tie 
tobacco  to  their  legs. 

And  they  watch  any  one  for  four  days  when  he  (she)  dies.  It  is 
as  if  they  are  waiting  for  witches  to  come. 

And  furthermore,  when  they  have  a  still-born  child,  these  Indians 
also  conceal  themselves  for  perhaps  twenty  days. 

463 


H. 

AIYO'  MA'A'G  iTYA'TAWtPTCI  KETEMINAWE"SIWEN 
A'CA'WIWA^'TC  UWr-'TCIME'TO'SANENrWAWANI  PANA- 
PAMA'WA^TCIN"". 

Nlga'nike'"tcita'  a'awAtenA'mawu'^tc  A'sa'mawAni  natowii'pA- 
gWAn  a'klwi'wena'^tc''.  0'ni''tca'  a"mawAtagwA'piwa"'tci  na'kA'ni 
tepe"k^^'.  A'mAmato'mawa''tc  Ke'cemane'towAn"''.  A'atotAma'- 
■wawa"^tc  a'pAnate'simigA'tenig  ume'to'saneniwi'wenwaw'^'',  "Na- 
5'ma"  kin  a'ki"cimAina''tcI''iyag  a'ki'ca'kunAma'wiyAiii  neme'to- 
'sanenl'wen  aya'cimenwime'to'sanenl'wiyage  na'negutenwi  wi- 
'pAnate"siyag'"'",''  a"i'nawa''tci  Ke'cemanetowAn^'',  "aya'cikiwi- 
''tcime'to'siinenl'gayage  kAbo'tw  a'pAnapA'tAmage  neme'to'saneni- 
wiwe'nan"''.  Kl'nA'^tca"  ini  wi'nAna'a'kunAinA'n  in°'".  KeniAma'- 
It)  tomene  wi'atotAmA'n  ini  wi'u'^tcikA'ckitapike'nugwani  wi'me'- 
nwipya^'tc  a'aiya'ai'yagan"''."  KAbo'twani  ki'cipyamite'pe'kigi 
katA"Amegi  nA'gAmon"'': 

Wl'ya  I'ye, 
Wi'ya  'a'ye, 
15  Wi'ya  "a'ye, 

Wl'ya  'a'ye. 

A'cina'gawa'^tc  a"nAgA'mowa''tc''.  MA'niga'  a'ma''tci'mowa<'tc'': 
"Aiyo"  ape"tawa'kwe  wi'tA'catotatag  a'ne'peyAg'^''^',  ka'5'n 
a'kwAnA'kiga'pawa''tci     me'te'gwine'niwAg'''',      ape'tawi'ki'ceg'"'''", 

20ka'o'ni  maiya'wiki'ce'g''"®',  onina'  A"pemeg'''",  ka'o'ninlnani 
tapapAtAma'giiyAgwe  wrmawitAno'tatagi  nyawenwi  mA'n  a'pi'- 
'tokegi  pemanA'kwA'gotag  i'n  a'mawitA'ciiiAna'o'tatag  a'nA'kAini'- 
ge'si'^tc  Anemime'to'sa'neniw"'^'.  A'pAna'te"si**tci  na'"ma"  ape'- 
'tawa'kw     a'tAno'wagin     a'potetu'na"pu''tci     nape'g     a"p5tetuna'- 

25'pugu''tci  ke'tiwAn"''. 

"O'ni  ke'tci'pi'sonine'niwAg  a'kikiwe'gawa'^tci  me'to'^tci'megu 
wi'pAgi'ci'nigin         a'kiwi'ca'wiwa'^tc  a'kiwi'co'ckA'co'cka'giiwa- 

''tc-'.      Ea'ciiiimi'wa''tcin    a'a''tci'mowa'*tc'',    "Mane'towAg'''',    inA- 
nA''kA     wa''tcimo''kA'Ag     api't*",''     a'tAno'wawa'^tc''.       A'ato'tA'- 

SOmeg'"'',   "Neme'to'saneni'wiwen  a'me'to'saneni'wiyan''''.     Neme'to- 
'saneni'wiwen     a'A'samipo'sotawitcA'kwa'kunA'mawi'^tci    Ke'cema'- 
netow^*".       Inugi'*tca'"in    a'atotA'monan     atomigA'ki    ni'yanan"''. 
464 


H. 

THE  WAY  THESE  (PEOPLE)  DO  WHEN  THEY  LOSE 
SIGHT  OF  THEIR  FELLOW-MORT.ILS  WHEN  THE 
BLESSING  (RELIGION)  WAS  BROUGHT  HERE. 

The  head  man  is  given  tobacco,  Indian  tobacco  in  leaf  form,  and  he 
goes  around  (distributing)  it.  Tlien  they  (the  invited)  gather  and 
sit  all  night.  They  worship  God.'  "^Yhen  they  lose  sight  of  their 
lives ^  they  relate  to  him,  "At  the  time  you  made  us  to  move  (i.  e., 
gave  us  life) ,  you  already  had  determined  my  life  so  that  each  one  of 
us  should  lose  his  life  while  we  were  yet  in  good  health,"  they  say  to 
God,  "while  we  are  living  together  as  mortals  soon  we  lose  sight  of 
oiu"  lives.  You  are  to  see  after  (our  souls).  I  worship  you  so  that 
you  will  tell  it  so  that  (the  dead)  shall  be  able  to  come  safely  and 
reach  wherever  we  go."     Soon  after  night  has  come  a  song  is  started: 


(SyUables.) 


That  is  how  they  sing  when  they  sing.  This  is  the  interpretation 
of  it:  "Here,  at  half  the  height  of  a  tree  it  will  be  told  when  we  die, 
and  as  high  as  the  trees  extend,  halfway  up  in  the  sky,  and  at  the  very 
slcy,  and  above  as  far  as  we  see,  in  the  fourth  tier  of  the  hanging  sky 
is  where  it  will  be  discussed  (and)  it  will  be  properly  discussed  how 
the  future  people  get  along.  At  half  the  height  of  a  tree  where  it  is 
discussed  when  (some  one)  dies,  the  dead  will  be  kissed  by  an  angel." ^ 


And  the  belt-men  dance  aromid  acting  (like  eagles)  swooping  to 
alight,  gliding  through  the  air.  As  soon  as  they  have  danced  they 
relate:  "There  are  manitous,  (especially)  one  who  is  in  the  east,"  is 
what  they  say  there.  i\jid(this)  is  told,"  (This)  is  the  life  I  am  leading. 
God  has  determined  that  my  life  shall  be  altogether  too  short.  Now 
I  am  telling  you  what  happens  to  our  lives.     Our  chief  kindles  a  fire 

1  The  Gentle  Manitou.    Translated  "  God"  because  members  of  the  society  identify  him  with  the  Chris- 
tian God. 
'  A  rhetorical  way  of  saying  "  died." 
3  "Eagle."    Translated  "angel"  as  this  is  the  identification  made  by  members  of  the  cult. 

465 


466  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  [eth.  ANN.  40. 

Ta'ya'tAgw  '  a'tA'so'cke'nayAgwe  "a'pe'tawA'nenAgwe  ketogima'- 
menan""^':  wi'mawinA''tci'iyage  ■wi'poniinaiya'ck6'"soyage  ne'- 
powen^'V'  a'tAmeg'''',  "kAna'"ca'cki  wi'nawA''tcitapA'ku"ckAmage 
neme'to'saneniwiwa''enan''''. 

5  "  Ye  wi  ye  wl  ya  wl  yo. 

Wl  ya  'i  "a  'i  ya  'a  "a  wl  yu. 

Ta  ge  ta  ge  wa  na  'ca  pi  ta. 

A  WA  na  'ca  pi  ta  PAnani"kwe  ki''tci  ki  ga  'ci  ma  pe  na. 

Ca  pe  ya  ca  pe  wa  ya'^tca  pe  we  ye  na  yu  wa  na"'tci  wa  ye.* 

10  "MAnA''lvA  nyiiwe'nw  a'pi'tokegi  mA'ni  pemanA'kwA'gotagi  wi- 
'Anemi'cl'vvene'^tci  niipe'g''^';  wi'Anemi'ciwe'negu''tci  ke'tiwAii"'', 
aiy6''tca'  kiwaga'ni''tcini  wagimawi'no'kAtawa'ni'*tcin°''.  'I'nanA 
wi'a'wAnat*'.  Wi'pwawi'tatAgikrwani^tci  wi'u''tca'wAne''tc'',  I'nA 
menS'genawA  wi'menwipya'^tci  tatA'g  aya'ai'yagan"''." 

15  O'ni  na''ina'  a"pyane''tci  nape'gA  wi'pl't.i'u'^tc  a'ckiwapl'wene'^tc 
a'nA'gAinug  a'Anemi'nagag'''': 

Wi  ye  'e  ye, 
Wi  ye  'e  ye, 
Wl  ye  'e  ye.' 

20  Anemi'ci'nagag.  A'lvA'n5ne''tc'' :  "MAnA''k  A''pemegi  wi'Anemi- 
'ci'wene'^tci  nitpe'g'"^',''  a'i'ke'towa'^tc''. 

"  Inugi''tca"ini  wrwapi'wenA'^tc''.  Me'^tci'wa'nA  kewawA'nanetA 
wi'i'ca'wiyAiii  na'ina'i  peiniwapiwenAte""','  a''ine''tci  ket.I'w""*'. 
"Ca'cki'*tca''mAni  ki'ce'gwiwi'A'ckipAganA'kwA'gStagimA'nu'to'kim 

2,51'ni  wi'i'ci'A'pi'weiiA''tc  a'ke'kyawA'gotagiga'  nina'n  ini  wi'ci'Api- 
'kA'"ciyag  aiyo"  tA'swi  'awi''iyage  mame^'tcina'  a'tA'ci'Aneme'- 
'konage  \vi'mawiwi''tcime'to'saneni'gayan°''. 

"MAnA''k  a'Anemi'ne"ki''tci  papamimane'towit  a'A''kwi'cig'''', 
nape'gA    mA'kwa^'tci'    ca'"ck  u'to'kimi  wi'Anemi'i'citawu''sayAn''''" 

,30  Na''ina'i  pemiwapiwene'nogan  aiyo'tca'  A'ckw3,'tamegi  wi'nawA- 
''tcitA'cipotetuna''puneg'''V'  a''ine''tc'".  "Ka'o'ni  wrpemiwiipiwe'- 
neneg  ape"tawa'kwe  na"kani  wrtA'cipotetuna"puneg''''.  Ca'cki- 
''tca'  a'ke'kyawe'niwigi  wi'inane'tAmAn"''.  'O'n  a'kwA'iiA'kA'ki 
na''kA     wI'mawitA'cipotetuna'puneg''''.        'O'n     ape'tawi'kI'ceg^ve 

3,5na''kani  wi'mawitA'cip6tetuna''puneg'"".  'O'ni'^tca"  wfu'^tciwiipi- 
we'nenegi  mAnA''kA''tca''  ini  wI'tapA'kwdwe'nenegi  kl"cegug''''. 
'O'ni  tcinawa'mA''tcigi  wi'a''tci'moyAn  a"cipya''tcime'*tci'''tcime- 
'k'V'  a'"ine''tc''.  '"KA'cina'gwA  mAnA'^tca'  tawa''igAnA''*'.  Wi'n 
a"ketemi'nagu''tci    wi'nA    P.A.na'ni'kwa'     ane'f*';    ananema'wAtani- 

40  ''tca'V  i'n  a'inetuna'inowa''tci  na''ina'   a'kiVtawipya''tcipe'noyan"''. 

*  Song  consisting  of  syllables  with  mutilated  words,  including  the  name  PAna'ni'kwS. 

*  Song  consisting  of  syllables. 


MiCHELSON.]  WHEN    RELIGION    WAS    BROUGHT    HERE.  467 

for  US,  all  of  this  tribe,  as  many  of  us  as  are  in  the  village:  you  must 
come  and  help  us  so  that  we  cease  coming  on  death,''  is  what  is  said, 
"so  that  we  merely  reach  out  the  span  of  our  (allotted)  lives."" 

(Syllables.) 


"The  dead  will  continue  to  be  led  yonder  where  the  fourth  tier  of 
the  hanging  sky  is;  he  will  continue  to  be  led  there  by  an  angel 
(eagle) ,  the  chief  of  those  who  fly  about  here  (on  this  earth) .  He  is 
the  very  one  who  will  take  him.  That  the  latter  may  not  perhaps 
be  lost  is  why  he  is  taken,  so  that  that  soul  may  perhaps  go  in  com- 
fort to  wherever  we  go." 

Now  at  the  time  when  the  dead  is  brought,  when  they  first  begin 
to  lead  him  where  he  shall  be  buried,  a  song  is  sung,  it  is  sung  on  their 
way : 

(Syllables.) 


That  is  the  way  they  sing  on  their  way.  And  (God)  is  addressed : 
"Let  the  dead  be  led  yonder,  up  above,"  so  they  say. 

"  Now  this  day  you  must  begin  to  lead  him.  You  will  not  fail  to 
know  what  to  do  when  you  start  to  lead  him,"  an  angel  is  told. 
"Only  this,  let  there  be  a  green  sky,  and  then  kindly  lead  him  with  a 
good  will  where  there  is  an  old  sky, '  and  then  you  *  will  leave  with 
a  good  will  where  we  are  here,  as  many  of  us  as  say  farewell  to  you 
for  the  last  time,  so  that  I  may  go  and  live  with  my  fellow  mortals. 

"You,  the  dead,  are  to  think  only  kindly  (of  us)  on  your  way 
yonder  where  the  manitou  who  travels  about  (i.  e.,  the  sun)  continues 
to  set.  At  the  time  when  they  start  to  take  you  they  will  stop  and 
kiss  you  here  in  the  doorway,"  (thie  dead)  is  told.  "And  they  will 
start  to  lead  you  half  as  high  as  a  tree  and  they  will  stop  to  kiss  you 
there.  You  must  only  think  of  old  age.  Then  at  the  treetops  you 
wOl  again  be  kissed.  And  halfway  up  to  the  sky  they  will  take  you 
and  kiss  you  there  again.  And  from  there  you  will  be  taken  yonder  so 
that  you  reach  the  sky.  And  you  must  tell  the  message  which  your 
relatives  have  sent  by  you,"  he  is  told.  "'Well,  here  is  this  drum. 
The  person  called  PAnani'kwii'^'  was  blessed.  I  suppose  you  know  in 
whatever  wa}^  you  thought  of  her,'  is  what  they  said  when  I  was  on  the 
point  of  leaving.'     It  was  at  that  time  that  all  my  relatives  whom  I 

9  "Our  chief  kindles  a  fire  for  us:"  the  sun.  The  word  tJl'ya'tAgwi  is  rhetorical.  The  change  from 
exclusive  to  inclusive  first  person  plural  is  idiomatic.  The  piirase"you  must  come  and  help  us"  refers  to 
the  sun.    Note  also  that  neme'to'saneniwa''enann'*  is  merely  rhetorical  for  -wenenau"'". 

?  The  word  uto'kimi  (which  ordinarily  means  "his  land")  is  a  holy  word  in  this  sense. 

«  The  dead. 

9  TheimpUcationis,  you  must  bless  us  in  the  same  way  you  blessed  PAnani'kwa'-^',  for  we  have  fulfilled 
our  part  of  the  contract  by  beating  the  drum. 


468  FOX   MOKTUARY   CUSTOMS   AND   BELIEFS.  [eth.  Ann.  40. 

Na'ina'"m  a''ciwa''tci  tca'g  anago'tAman  aiyo"  wa'''tci  kiitemagi- 
'kA'nAgig  A'kwitA'"kAmig''''.  '  PanapAti'yagwini  ki'Anwawii'- 
"igap''*':  a'inanemAte'e'yatuge  neto'kwaiyo'menan'"^",'  inawAga'- 
pe'«'." 
5  'O'ni  ne'peyAne  na''kA  mAmato'miyAn  ii'cI'wAnan  mi'megu 
wi'i''cigen^'V'  a'igute'e'yatug'^*'". 

Oni'^tca"  in  iya''pyane''tc  A'peme'g  ina'  a'u''tciwapiwena''sowa- 
^tci  menoga'nawAg  aya'ai'yagiin  ii'mawipAgi'ciwe'ci'wawa'^tci'ip 
a'ku'^tca'wiwa'^tci  na''ina'  A'kwA'kAmigA'tenige  wl'tapi'genig  uwi'- 

lO.yawaw'^''.  Tca'gi  ku'^tci'megu  n6"cka'"sawAgi  na'cki'nAgigi  nimi- 
'e'tiwen"''.  O'ni  tapwa''tAgi  na"ina'  na''k  a'^tci'ta'tanig  A'"k'', 
na"kA  wi'a''tcime'to'sanenI'wiwa''tc''.  Wa'^'tci  nanl'miwa''tc 
uwiya'A  na'pegin"''.  Wa^'tci  ni'miwa'^tc  a'nAtawanetA'niowa''tc 
I'ni  wi'i'ci'genig  uwl'yawaw"'''.     '"O  ninA   ne'peyane  mA'ni  wi'i- 

15 'ca'wiyag'''''*',"  wa'^'tc  i'tlwa'^tc''. 

"O'n  a'mAma'tomug  o'ni  nyawo'nAmegi  katA''Amegi  ke'tci'pi- 
"soninA'gAmon"'",  on  I'niyagA  ki'co'ckA'co'ckatcig  a'pAgi'ci'nowa''tc 
a'pemik«"A"kwite'nawa'^tc  a'awA'nawa"*tci  wrtA"cipIta"ome'^tc''. 
A'ana'\vawa''tci  tatA'gi  ke'tiwAni  wri"ca'wini''tci  na''ina"  wapiwe'- 

20nemete  nape'ne'^tcin'''".    I'ni  wri'ca'wini''tc'',  a'i'yowa''tc''. 

A'pemeg  I'nA  ki'ci'pyanete  kena'''tc  ini  wi'ni'si'wene''tc  a'ciwe'- 
natan"'".  Na'"egA'ce  wi'ni'sa''ckawa''tc''.  Ka'o'n  iya'  a'"pya- 
wJl'^tc  a'ci'wene''tci  "o'n  a'nAtota''sowa''tci  wra'^tcime'to'saneni'- 
wiwa<*tc''.    Na/'k  a'a^'tci'mowa'^tc   ani''tc  i'niyan°'^'.    Ina'   a'nimi'- 

05 'kawu'^tc  on  Iya"  pyane'^tc  a'ciwe'natan  o'n  a"mmi'e'tlwa''tci  tci'- 
paiyAg'''".  'O'ni  wi'nani  nape'g  a'wapa''*tcimu''tc  a'cipya^'tcime- 
''tci'^tci'megu'^tci  katemagi'kA'na'^tcin  aiyo"  A'kwitA''kAmig''''. 
A'kAnotA'mowa^tci  tcaganag6'ma''tcini  wi'a'^tcime'to'sanenl'- 
wini'^tc      A'kwA'kAmigA'tenig      a'tA'swago'tT<^tcin°'',      a'wi"ca"cigi 

.iQwrkA'ckutAinawa'^tc''.  'O'ni  na''kA  kawA'gi  me'to'saneniwi'- 
''tcini  wi'nawA<*tcitapA'ku'ckA'mini''tci  ke''kyawen  atA'mowe'^tc''. 
A' ciwi' ksvaiya ' towji "^tci  wl' ki' ckutA 'maga ''tc' ' . 

Ka'o'ni  na''k  u'wiya'*',  "  Ini^'tca"  ninA,"  i't  u'wiya'*',  kA'cIniku- 
'megii'mi'ta'i    ponune'to'sane'niwi'^tc'".    KA"ci'    cagwanemowA'ku- 

.,r  ''tci  wI'me'to'sane'niwi''tci  wa''*tci  na"omu''tc'".  IwAga'pe'"'. 
"MAna"kA  ku'^tci'megu  na''ina'  Ke'cema'net5w  a'a''tci''tog^\'an 
u'to'kim  inina'  ku'^tc  ananetA'moiiAgw  a'ketemi'nonAg''"®'.  I'ni- 
''tca'  aiyi'gwamin°"'.  Ka'tA  kiwi'aiyane'ca'wi'kAn"'',"  wa'^tc  iti- 
^tcini    nimi'etl'nenlw'^'^'.     'Ini    ku'^tci    natAwane'tAniAg^v    a'me'to- 

,  „ 'saneni'wiyAgwe  kenwa''ci  wi'kiwime'to'saneniwi'migA'ki  ki'- 
yanan"''. 

O'ni  na''kA  mA'ni  ne'po'it  u'wiya'  a'nlmi'e'tiwa''tc''.  Ca'cki'- 
megu  a'cinAtawane'tAmeg  a"ine'*tci  tawa"igAn°'*^'.    "Ki'nA  ku^'tci 


MICHELSON.]  WHEN    RELIGION    WAS    BROUGHT    HERE.  469 

have  left  ^vTetched  on  the  face  of  the  earth  said  that  to  me.  'Wlien- 
ever  you  lose  sight  of  each  other,  you  must  beat  (your)  drum:  such  is 
the  way,  it  seems,  you  blessed  our  woman  (PAnani'kwa'*'),'  they  '" 
are  accustomed  to  say  to  (the  angel)." 

"And  if  you  die  and  if  you  beseech  me  (for  anything),  whatever 
you  say  shall  be  so,"  it  seems  she  (PAnani'kwa"*^')  was  told. 

And  when  (the  souls)  are  brought  up  above  and  when  they  begin 
to  be  led  away  and  go  wherever  we  go  and  are  left  there,  it  is  said, 
they  try  to  act  in  such  a  way  that  at  the  end  of  the  earth  their  lives 
will  be  safe  (i.  e.,  so  they  will  live  again)."  Yet  (the  souls)  of  all 
who  revile  the  dance  perish.  And  those  who  believe  in  it  shall  live 
again  when  the  earth  is  remade.  Tliat  is  why  they  dance  vigorously 
when  anyone  dies.  Tlie  reason  why  they  dance  is  because  they  wish 
their  lives  to  be  this  way  (i.  e.,  that  they  may  live  again).  It  is  why 
they  say  to  each  other,  "This  is  what  you  will  do  when  I  die." 

Now  when  they  are  worshipping  and  the  fourth  belt-song  is  started, 
then  those  who  have  been  gliding  through  the  air  (acting  like  eagles), 
alight  (in  pantomime)  and  start  to  pick  up  (the  dead)  and  carry  him 
to  where  he  will  be  buried.  They  imitate  in  measure  the  way  angel(s) 
act(s)  when  they  begin  to  take  the  dead.  That  is  the  way  they  (those 
acting  like  eagles)  should  do,  (people)  say  among  themselves. 

After  that  (dead  person)  has  been  brought  up  above,  he  will  be 
gently  let  down  wherever  he  is  led.  Tliey  (the  dead)  will  land 
slowly.  And  when  they  have  come  whither  they  were  led  then  they 
ask  that  they  may  live  again.  And  they  tell  what  that  person 
(PAnani'kwa'^"  ?)  said.  Now  when  (the  dead)  is  brought  yonder,  a 
dance  is  held  wherever  he  is  led,  and  the  ghosts  dance.  And  he,  the 
dead,  begins  to  narrate  the  message  sent  tlirough  him  by  those 
whom  he  has  left  in  wretchedness  on  the  face  of  this  earth.  He 
speaks  for  all  his  relatives,  asking  that  they  may  live  again  at  the 
end  of  the  earth,  as  many  as  are  his  relatives,  for  he  is  anxious  to 
get  permission  for  them.  And  he  likewise  asks  that  those  still 
living  as  mortals  may  reach  old  age.  He  asks  that  especially  so  that 
he  may  obtain  permission  for  them. 

And  if  any  says,  "I  am  going  to  quit  the  driun"  '-  why  he  would 
straightway  cease  living.  It  is  because  he  doesn't  wish  to  live  that 
he  says  that.  So  they  are  accustomed  to  say.  It  is  why  members 
of  the  dance  say  to  each  other,  "Yonder  at  the  time  when  God 
remakes  this  land  of  his,  then  as  he  thinks  of  us  he  (will)  take  pity 
upon  us.  So  do  your  best.  Do  not  branch  off  from  (this  dance)." 
For  we  mortals  desire  that  our  lives  may  continue  a  long  time. 


And  also  when  any  one  dies  they  dance.     The  drum  is  merely  told 
what  they  desire.     "For  we  bring  our  corpse  for  you  to  take  care 

'«  The  dead.         "  Free  rendering.         "  A  free  rendition,  yet  the  precise  meaning  of  the  text. 


470  rOX    MOETUAEY    CUSTOMS    AND    BELIEFS.  [eth.  ann.  in. 


lorvl-^' 


ketawAtenAmo'nepenA  wI'pemenetAma'wiyage  netdpa'menan" 
■wa''*tci  tAnA'kAinige"siyage  na'kA'nitepe''k'^^'."  Nawitepe'ki'- 
gin  a'wl"senig'^'',  a'A"cAme''tci  tawa"igAn  a'wi''pnme''tc'".  "Anc'- 
tA-  niA'ni  wi'se'niweni  keme'come"senanA  tca\vitA''swi  wi'me'sa'- 
SnetAgi  wi'pemi'natAgi  ka'o'ni  niipe'gA  tcawitA'swi  a'ci'tatAgi 
wi'se'niwen°''.  Ki'iia  mA'n  ilne'gi'kn^anA'kwA'gotagi  niA'ni  pemaiiA- 
'kwA'g5tag  i'n  anegi''kwi'togi  kena'mowen"''.  Ki^'tcima'netowAgi 
wi'pwawikiwawAnatowa''tawA''tci  ko'ci"semAgi  kago'itomigA'- 
tenig   uwi'yawaw'"''.     Na'kA'mAni    pemame''ki'seg   anegi'kwA'kyii- 

10 'se't6wa''tci  manetowAg  uto'"kimwaw  i'n  ane'gi'kwi'se'tonigi  kenti'- 
mowen"'".  Wi'wiga''tcipe'cegwa''tci'moyAn  a'cimAinato'mowa'^tci 
k5'ci"semAg''''.  I'ni  ku'^tci  •wa''*tci  pyii'^tci  ke''tcinawi  ki'nA 
pya'^tci'An6'kana"soyAn  aiyo''  a'pya'^tcmina"soyAiii  wi'kiwipe- 
'katotAma'wiyAni    neme'to'saneni'wiwen"'","    a'inawa^tca'pe'    uta- 

ISwa'igA'nwawAni  kago'  a'cawl'wa^tcin"'". 

Oni'^tca',  "Kl'n  a'me'to'sanenl'wiyAn"'',  o'ni''tca'  ki'nA  kiigo" 
a'cawi'yAnin"'',  kerne' co'me'sA  wi'A'pane'moyAni  wi'nAna'i'weto'ki 
kemc'to'saneni'wiwen"''.  Na"kA'''tci  ketci'pamAgi  ke'ginie'si 
piinapAmA'^tcigi  niAnA'^tca"  ini   ketawa''igAnA    wi'nAna'i''kawA''tci 

20wi'u''tcikA'cki'ayapAmime'to'saneni\vi'wagwani  na"ina'i  mA'ni 
pemame''ki'seg  a'^teawi'tanigi  kutA'gi  ki'ci''t6wet  a'cki'genig 
A''ki  inina''kanigi  wi'a''tc.ime'to'saneni'wiwa''tc''.  Ki'pene  menwi'- 
'kawAte  ketawa''igAiLA  pwawi'aiyane'sanetAma'wiyAn  anane'- 
menan"'',      i'ni<'tca'      a'mi'ta'i     mamatomi'yAnin"''.     Wi'se'niwa'i 

25  ■wi"A''toyAni.  Keto'ckwatamA  wi'nAna'I'kAgA  wi'u'^tcike'kanetAmani 
pyatenAma'wiyAn^''.  Ka'o'ni  na'"kA  panapAti'yAnin°'',  ke'tcipe- 
'sonineniwA  wi'niml''kawa'*tci  wI'u''tcikA'ckike'kaneta'gu'si^tc 
a'ponimeto'siine'niwi'^tc''.  Ini'megu  wi'ki'cAta'pe'na'su''tc'",  i'n 
i'ci'tci'gayAn""^'.       Ka'o'n      a'tA'swAna'gwngini      ■wi'nota'gwi'A''tci 

30keme'"come'sA  wi'a'*tci'mo'A''tei  katemi'nawitA  Ke'cema'netowA," 
a'inete'e'yatug'"''. 


MICHELSON.]  WHEN    RELIGION    WAS    BROUGHT    HERE.  471 

of  for  lis,  that  is  why  we  have  this  performance  all  night."  At 
midnight  when  they  eat,  the  drum  is  fed  and  made  to  eat  with  them. 
"Our  grandfather  will  derive  benefit  and  will  continue  to  see  an 
equal  amount  of  this  food  as  the  dead.  As  big  as  this  sky  of  yours 
has  been  made  so  large  has  your  breath  been  made.  You  must  not 
misinterpret  to  your  fellow  manitous  what  your  grandchildren  (say) 
when  anything  happens  to  their  lives.  And  the  size  the  manitous 
have  made  their  earth,  is  the  size  your  breath  has  been  made.  You 
must  tell  carefully  and  uprightly  what  your  grandchildren  pray  for. 
For  that  is  why  you  were  ordered  to  come  here  in  person  and  were 
told  this  so  that  you  would  tell  abroad  truthfully  (how)  my  life 
(has  been),"  is  what  they  are  accustomed  to  say  to  theii-  drum  when 
anything  happens  to  them  (i.  e.,  when  they  die). 


And  verily  (the  people  were  told),  "When  anything  happens  to  you 
as  you  live,  you  must  depend  upon  your  grandfather  to  restore  your 
life.  Moreover  this  your  drum,  you  must  take  care  of  it  so  that 
all  your  dead  whom  you  have  lost  sight  of  shall  be  able  to  come  back 
to  life  at  the  time  when  this  earth  is  remade,  when  another  fresh 
earth  has  been  made,  that  they  may  again  be  mortals  at  that  time. 
If  you  take  good  care  of  drmn  (and)  if  you  do  not  dodge  the  wa}^  I 
bless  you,  you  should  worship  me.  You  must  place  food.  Your 
ceremonial  runner  vnll  take  proper  care  so  that  I  shall  know  what 
you  bring  me.  And  when  you  lose  sight  of  each  other,  the  belt- 
man  must  dance  for  (the  dead)  so  that  it  will  be  known  that  he 
has  ceased  to  live.  Then  he  will  be  taken  up,  if  you  do  so.  And 
every  evening  you  must  cause  your  grandfather  to  resound  so  that 
you  may  tell  God  who  blessed  me  "  they  were  told  (by  PAnanikwa'"^'). 


TCIPE'KU'"KWAWEN^'. 

"O'  'wana'"igwanA  kago"  a'cime'kwane'tciga'yAgwini  mA'ni  kewi- 
'seniwa''enan  a'pwawimiimenawane'tAmAg''''''".  I'ni'^tca"  a'cime- 
nwi"kanu^tc  utci'pAmAn  A'ckuta'g  a"A"tawa'*tci  ne'sa'mawAn  a'tA- 
gwi'se'tawa'^tci  na''kA  niA'ni  wi'se'niweni  tca'g  a'ciiiagwi"tawa- 
5<'tc'',  na'kA'  mAni  ne'p  a'tAgwi'se'tawa''tc''.  A'sa'mawAni  tcapA'- 
'kwaneg  a'A'"tawa''tc''. 

Ini''tca"yatuge  no'^'tc'',  mene'tA'mi  ma'to'sJine'niwitA  wI'nA 
no'^'tc'',  awitA^  ca''ck  a'kaki''pu''tca''tci  kago"  u'^tcike'ka'ne- 
tA's*'.    WinA'^tca"  ma'A'n  A"ckutana''siwAni  wanapiiwino'kA'tawat 

10inA''tca''inA  kago'  anemike'ka'netAg''*'.  "O'  mA'kAtawI'weneg  ii'u- 
''tcike'ka'netAgi  kago"''.  Iya'tca"yatuge  kl'me'tcilcAtawipapAgi- 
'tape'na'to''tc  u'wlyaw  inina"yatug  a'keteminagu'te'e  kenegWAne-' 
'se'nanAn"''.  A'atotAmagu'te'e'yatug  atomigA'tenig  ume'to- 
"saneniwi'wenwaw*''.    A'witAmagute'e'yiitug  a't6taguni'*tc  uwi'^tci- 

ISmanetowa'"'. 

Ina'"yatug  a'uwige'iwa'te'  o'kunie"swawAn"''.  Me"cena'  ne'- 
gutenw  a'A'ce'noni''tc  o'ci"sema'''.  Ini'yatug  a'pya''tcinAto'mete' 
ina'  kanu'ta'egi  mete'mo'a''*^'.  lya"  mAn  a'cipemipl'tiga^'tci  pe'ki- 
•^tci'megu       a'tepi'^tcIgwAna'cka'tini'^tci       manetowa'''.      A'mc'to- 

20'sanemwapAmate'eyatu'g'"''.  ""O'  kA'cina'gWA  niA'niku'  winA 
■wa^'tcinAtc'inenag''^',  ma'A'gi  me'to'sane'niwAg'''V'  a'inete'e'- 
yatuge  me'^'tcemog'"*^',  "ma'A'gi  ko'ci"seniAgi  negu'ti  wi'ponime- 
'to'sane'niwi'^tc  a'inanetA'mowa''tci  ma'A'gi  piimagwA'pitcigi 
wi'pwawi'meguna'ime'to'saneni'wigin       a'inanetA'mowa'^tc       uwi'- 

25yawaw^''.     I'ni'^tca'    a'krcipA'ko'wawa''tci    wrponime'to'saneni'wi- 

'^tcini  negu'ti  k6'ci''semAn'''',  ma'Ani'^tca"  awA''s  a'pi'tcigi'ni''tcin 

Inini'*tca''i  ■  ka'kA'wa'wa''tcini  wi'ponime'to'sanem'wini''tc'',"  a"ine- 

''tci  me''*tcemog''*'. 

Oni'yatug'"'':    "'0'    agwi'^tca''    kAnagWA    wrkA'ckita'A'magwini 

30no"ci'sem'°*'.  Tcagi  kl'cawiWA'  mAgwa'e  no''ci'semA  netena'- 
nemaw'^'^'.  InAmAtai'yatuge  'Atenawi  a'pl''tcigit  amikA'ckita'- 
'Aniag'""'''',  A"ckapaw"'^'.  Inugiyu''mAn  a'nAto'miyiigwe  agwi'co 
■wiVawAnane'mi'^tcini  no''ci'sem"*'." 

"Aiyo"   mama'nawaw™'","   a''ine''tc,'',   "me'cena''mcgu   aiyo''''," 

35a'i''^tc'',  po'^tca"anig  u''tcigwAne"sa'u'*tc''. 
472 


I. 

THE  GHOST-FEAST. 

Well,  whoever  of  us  it  may  be,  when  we  think  over  this  our  food 
we  do  not  like  it.  And  so  (the  person)  did  a  good  turn  to  the  dead 
when  he  placed  tobacco  for  him  in  the  fire,  when  he  placed  it  for  him 
with  (food),  and  placed  all  this  food  of  different  sort  for  him,'  and 
placed  this  water  for  him.     He  placed  tobacco  for  him  in  the  rear. 

And  so  it  seems,  so  be  it,  that  the  first  mortal,  so  be  it,  would  not 
learn  anything  from  merely  having  a  well-filled  belly.  Tlie  one  who 
acted  as  a  hero  (?)  toward  this  Spirit  of  Fire,  he  was  the  one  to  con- 
tinue to  learn  something.  Oh,  he  got  his  knowledge  from  fasting. 
Yonder,  it  seems,  after  he  plainly  nearly  starved  his  body  so  that 
he  stumbled,  he  was  blessed  by  our  nephew  (Wi'sA'ka'*').  He  was 
told  by  him,  it  seems,  what  happened  to  their  lives.  He  was 
informed,  it  seems,  how  he  (our  nephew)  had  been  treated  by  his 
fellow  manitous. 

It  was  probably  where  they  were  living  with  their  grandmother. 
Now  at  one  time  her  grandchildren  were  away.  Then,  it  seems,  they 
(the  manitous)  came  and  summoned  the  old  woman  in  that  long 
wickiup.  Now  as  she  started  to  come  in  there,  the  manitous  were 
closely  (packed)  in  a  row  with  their  knees  touching.  Tliey  looked 
like  hiunan  beings  to  her.  "Well,  this  is  why  we,  these  peojjle, 
summon  you,"  the  old  woman  was  probably  told,  "that  one  of  these 
grandchildren  of  yours  shall  cease  existing  as  a  mortal  is  what  these 
(people)  who  sit  piled  in  a  row  have  decided,  so  that  their  own  life 
will  not  cease,  as  they  think.  And  so  they  have  come  to  a  decision 
that  one  of  your  grandsons  shall  cease  to  live,  this  one,  the  bigger 
one,  is  the  one  they  selected  to  end  his  life,"  the  old  woman  was  told. 

Then  it  seems  (they  were  told) :  "Oh,  you  will  not  be  able  to  kill 
my  grandson.  I  think  my  grandson  has  already  made  his  plans. 
Yet  you  probably  could  kill  the  smaller  one;  of  the  ones  you  wish  to 
kill,  he,  the  rimner,  is  the  one  you  could  kill.  And  my  grandson  will 
not  fail  to  know  that  you  summoned  me  to-day." 

"There  is  room  here,"  she  was  told.  "Well,  let  it  be  here,"  she 
said,  kneeling  on  the  ground  beside  the  door. 

1 A  free  rendition,  but  it  is  the  sense  of  the  passage. 

3599°— 2ot 31  473 


474  FOX    MOKTUARY    CUSTOMS    AND   BELIEFS.  [eth.  ANN.  40. 

Me'cena'  ne'gutenwi  wa'pAnigi  papamwa'tAmi'ni''tcin  a'pApam- 
■wa'tA'niini''tc''.  Negute'nwi  to'kI'iwa''tc  a'pemipA'segwi'*tci"sawa- 
''tc''.  "A'Aiio'ka'nenAgwe  mi^'tcipa'  ayawi'ci'gapa'^tci  na"k 
ayawioA'ki'wigwani  wi'kiwapAtAina'gayAg\ve  a'An6'kana''so- 
SyAg'™^*'"."  A'peminetunetuna'moni''tc'",  "Na'ina"megu  kakl'ci'se- 
ni'"iyAg'''^®',"  a'pemina''tci'moni'^tci  papamwa'tAini'ni''tcin°''. 

Ki'ci'seni'iwate'e'yatug  a'nAna'inawI'wate  kenegwAne'se'na- 
nAg"^''.  "KetAno'kane'gopen"^',''  a'i'yowa'^tc  I'na'  a'"pyawa''tc''. 
"O'    mAnA''kA     netu'^tcipya'^tci'Ano'kane'gopenA     Ke'tcima'netow 

10a"awi'^tci  wI'kiwapAtAma'gayag  ayawinA'kAmigA'tugwani  na"k 
ayawi'cigapa'gwa'igi  im'^tci'pa'Ag'''V'  a"ine'*tc''.  "A'utotameti- 
yAgwe'^tca"  aiya'nigawe  ki'i'chvI<'tca'wapenA  wii'^tci'ci'giyAgw 
a'utotame'tlyAgwe  negu't  a'ki'oko'I'wiyAgw'e  ka'o'ni  na''k  a'o- 
'ckA'cI'wiyAg'""''.       C'ckA'cAgi'^tca"    mAnA'k    uta"kwe    wi''a\VAgi 

15wa''tcike'sl'yanig  uta"kAV  6'ni  ki'nA  kl'ckS'kwa'iViyAni  mAnA'- 
'kA wii'^tcina'wA'kwagi  wi'i'cikiwapA'tAmAn  ayawinA'kiVigAA'iiiii 
na"k  ayawi'cigapa'gwa'igi  mi'^tci'pa'Ag'''',"  a'inete'e'yatuge  Wl'- 
"sA'ka"*^'. 

Onl'yatug  a'nigaw  a'awa'te'  iya'  me'cena'  ne'guta'  aneme"kawa- 

20 ''tc  Ate'ckawi'megu  a'Anemino'wani'^tc  ane't'^',  "PA'ke'cka'wi 
neto''sitap''.  PAgo"cu'sag'^"'.  Ki'pwawiyumAtA'nenep"'^',"  a''ine- 
''tc''.  Ka'o'ni  na''k^',  "Nani'ckwa'pyit'ckawi  nen6"ciwen"''. 
Nl'nawA'^tciwiga'tApit"',"  a'Ane'raini^'tc''.  Kagewa'^tcipi'megu 
peminyii'wiwAg''''.  Ina'^tcimawe'niwawA       kenegwAne''senan°'^'. 

25"KA'ciwa"  ma'Ag  i''cawitu'gwa'ig'''',"  a'ci'ta'a'^tc'':  ina'^tcimawe'- 
niwiw**'.  Kageya"megu  a'pemine"siwa''tc''.  "Inugiwa'tige  ma- 
'A'g  a'cawi'gwa'ig  a'gwi  wI'wawAnane'mAgin"'',"  a'cite'e'yatuge 
kenegwAne''senan°^'.  'AiyrkwanAgwanAgI'gwa'cka''tci  tAga'wi 
mAni"ci    matanAgi'gwa'cka''tc    a'A'ce'noni''tci    negu't''.       "KA'ci- 

SOwati'ge  ma'A'g  i'cawitu'gii'ig'''',"  a'cita'a''^tcipi  kenegwAne'- 
'senan""^',  "inugiwiitige'  ma'A'gi  ni"cwmi  nl'A'kawapA'mawAg''''," 
a'cita'ate'e'yiitug'"''.  A'ciwAna'ckwawi"cawi''tc  a'ki'cA"ce'noni''tci 
negu't''.  Aneme'ckwlgite'tig''^',  "Inugiwa'tig  agwi  wawAnane'- 
mAgin   ii'ca'wigwan"'',"    a'cita'a'^'tcipi   keneg\vAne''senan'"^'.      Ina- 

35'ina"me'cena'i  kl'aiyi'kft'anAgi'gwa'cka'^tc  a'p6nike'ka'nema"'tc 
a'cawi'nigT\'an°'' :  ina'^tcimawe'niwIwA  kenegwAne"sena°*'.  Kl- 
'citcagA'gi'a'^tc'',  "Ka'ci  netAno'kanegopi'  ku'*tci,  iya'ma''megu 
ni'mawike^'tc'',"  a'cita'ate'e'yatuge  kenegwAne''senan°'^'^  Iya"  ke- 
''tci'^tci  na'kA'^tci'megu  a'atapAtaninig  a''nagwa''tc''.      Iya'  na'k^v'- 

4Qpyaya''tci  mA'n  a'cipemi'ke'^tci''tc'',  na'kA'^tci'megu  a'atapAta'- 
ninig  a'kwapi'^tci'meg''"'.  Iya"  a'pemiki'cka'kl'winig'^'',  "'O'mame- 
''tcina"  iya''  mAni  ni'ma'wike''tc'',"  a'cita'a''*tcipi  kenegwAne'- 
"senan°*'.  Iya"  'pyaya^'tc'',  kA'ci  na'kA^'tci'megu  a'atapAta'ni- 
nig''''.       "'O'     mame'^tcina'i'ya'ma''',"     a'ci'ta'a''tci     kenegwAne'- 


MICHELSON.]  THE   GHOST-FKAST.  475 

Well,  once  during  the  next  day  the  crier  cried  out.  (Tlie  people) 
woke  once  and  they  started  to  rise  to  their  feet.  "We  are  ordered 
to  go  around  and  look  where  the  game  animals  are  and  how  the 
earth  is."  He  continued  saying,  "At  the  time  when  we  have  all 
eaten,"  the  crier  continued  saying. 

After  they  finished  eating,  our  nephews  got  ready.  "We  are 
ordered,"  (people)  said  among  themselves  as  they  came  there. 
"Well,  we  are  commanded  from  where  the  Great  Manitou  is  to  go 
about  and  look  how  the  earth  is  and  where  the  game  animals  stand," 
they  were  told.  "We  are  brothers  and  we  shall  journey  in  botli 
directions  together  according  to  the  age  we  are,  for  of  us  brothers 
one  (set)  of  us  are  Ki'ckos  and  (the  other)  To'kans.-  The  To'kans 
shall  go  m  the  northern  direction  and  you  who  are  Ki'ckos  shall  look 
around  in  the  southern  direction  and  see  how  the  earth  is  and  where 
the  game  animals  stand,"  it  seems  Wi'sA'kii'^'  (and  they)  were  told. 


Then  it  seems  as  they  went  in  both  directions,  as  they  were  going 
along  somewhere  yonder,  some  unluckily  continued  to  say  on  their 
way,  "My  moccasin-string  is  undone.  Walk  on  ahead.  I  shall 
overtake  you,"  they  were  told.  And  again,  some  continued  to  say, 
"My  legging-strap  has  slipped  off.  I  shall, stop  to  tie  it  carefully." 
At  last,  it  is  said,  four  were  going  along.  Such  is  the  report  concern- 
mg  our  nephew.  "Wliat,  pray,  is  the  matter  with  these  (people),"  he 
thought:  such  is  the  report  about  (om*  nephew).  Finally  they  were 
three  going  along.  "I  shall  not  lose  track  of  whatever  they  do  this 
time,"  it  seems  our  nephew  thought.  His  eyes  became  tired  watch- 
ing, and  as  he  moved  his  eyes  a  little  this  way,  one  disappeared. 
"What  in  the  world  is  the  matter  with  these  persons,"  it  is  said  our 
nephew  thought,  "this  time  I  shall  watch  just  these  two,"  he  prob- 
ably thought.  As  he  did  something  out  of  the  way  one  already  had 
disappeared.  Discouraged,  it  is  said  our  nephew  thought,  "This 
time  I  shall  not  lose  track  of  whatever  he  does."  Well,  at  the  time 
when  his  eyes  grew  tired  he  ceased  to  know  what  (the  other)  did: 
such  is  the  report  about  our  nephew.  After  he  had  lost  all  of  them, 
it  seems  om-  nephew  thought,  "Well,  though  I  am  sent  (on  an  errand) 
I  shall  go  over  and  take  a  view  yonder."  He  went  over  yonder  and 
departed  as  far  as  he  could  see.  When  he  took  a  view  yonder  he 
again  departed  as  far  as  he  could  see.  And  when  he  arrived  yonder 
as  he  started  to  view  this,  again  there  was  a  distance  as  far  as  he  saw. 
Yonder  was  the  beginning  of  a  cliff.  "Oh,  for  the  last  time  I  shall  go 
and  take  a  view  yonder,"  it  is  said  our  nephew  thought.  Wlien  he 
arrived  there,  why  there  was  again  a  distance.     "Oh,  this  is  the  last 

2  To'kanAg"^''  is  the  ordinary  word  for  O'cltA'CAgti*  among  the  Foxes.    I  liave  anghcized  the  names  of  the 
two  moieties. 


476  FOX    MORTUARY   CUSTOMS   AND   BELIEFS.  [eth.  a.nx.  40. 

'senan°*':  ina''tcimawe'niwiw''*'.  KwiyenA'megu  pemike'ta'sl'^tc 
a'ka'cke"tawa'^tc  u'"simAn  a"tAnwawagi'eme''tc'",  cewa'n  a'nagwa- 
''tci'megu.  Wi'nawA''tci'megukrci'ke''tci'*tc  a'ci'ta'a^'tci  keneg- 
WAne'^senan"*'.  Ki'ci'meguke''tcl''tc'',  "KA'cina'gwA,  Wi'sA''k''', 
5iniku"  ma'Ag  a"ne"ciwa''tc*V'  a''igu'*tc'',  "ne'se"s®',  a'awi'wAnani 
pya'nu,  Wi"sA'k®V'  a'igu'^tc  u''sImAni  kenegwAne"senan'"^'. 
NAno"ckw  a'tAne'"tawa''tci  kenegwAne"senan°'^',  ana'^tcimawe'- 
niwiwi^'tc'',  a'ke'tci'penu'^tc'".  AiyAga'mix'klwe  pA'gi'cin'^'^' :  ina- 
''tcimawe'niwiwA    kenegwAne"senan"'*'.     lya"    neguta'    ii'nA'gi'sa- 

10 ''tci  ke'tenA''tci'  a'tAnwawagi''eme''tc  u''sImAn°'',  "Na'i',  Wi- 
"sA''k^',  a"awi'wAnan°'',  ni'kA'  pyan""',"  a'"igu'*tc  u''simAn'''', 
"iniku"  ni'kA  ma'A'g  a'ne''ciwa''tc'"'  a''igu''tc  u''simAn°''.  Ini- 
yatuge  pe"k  a'ke'tci'penu'^tci  kenegwAne''senanA  ma'A'ni  tatwa'- 
'ki'An  aiyAga'ma'klw  a'pA'gi'cig'''':  ina''tcimawe'nIwA  kenegwAne'- 

15 'senan"'^'.  lya''  pagA'ma'cka''tc  a'co'wa'kiwe''tcimegona'  a'Anemi- 
nane'ku'wani'^tc  u"sImAn'''".  Na'i'  pagA'ina'cka"^tci  kenegvvAne'- 
'senan  a'aiyl'cipyamA'ckA'tenig  a'tA'cI'kawo'mete'  u''simAn''''. 
Me'^tcimegu'tat.Agi  wi'mai'yogin  a'i'ne'cka'^tci  kenegwAne''senan''-^'. 
A'nenegita''a'cka''tc      a'nenegi"sanig      A''k''.        KiigyatApi'megon 

20  a'kegyata"ckani'*tc  uwi'^tcima'netowa'''.  "A'a''e  naniA'kl'gima' 
inApi'g''"',  maneto'wipAiii  Wi"sA'ka''^',"  a'i'tlni''tci  pana'^tci'ego'- 
wa^'tci''".  "Agwi'yapi  wi'wano'^tcitotS'nAgwini  Wi''sA'ka''^V' 
a'i'tini''tci  pana''tci'ego'wa''tci''':  ina''tcimawe'niwiwA  kenegWAne'- 
'senan"*'.     "AgwiyApi  kina'nA  kiigo''  toto'nAgwin"'',"  a'i'tmi''tc''. 

25"Na'mA'kigima'tca'  inApi'g''"',"  a'i'tlni''tc'',  "kina'nA  yapi  kepine- 
'ci"apen°*',"  a'i'tlni''tc''. 

Ini'megu  a'ki'cinA"kwike'ka'nema''tc  a'cita"ani''tci  pana''tci'e'- 
gu^'tci'"'.  "Cl,  wa'nA  ne'ci''sa'Agi  na''kA  ne'gl'Agi  wi'ke'tcimi- 
nawtnawame'A'penigi    ma'netowa'i    na''ina'i    wapipAnapA'tiwat*'," 

30  fi'cita'ate'e'yatuge  kenegwAne"senan°'^'.  "  Ini^'tca"  kinan  ai'ya'kowi 
me'to'saneni'wiyagw  ayii'ciklwiwi'^tciine'to'sanenlga'i'yAgwini  na'- 
negutenwi  wa'''tcimaiya'ck6''soyAgwe  ne'powen  i'ni  na'i'n  a'ki 
'capya"setogi  wi'Anemito'migA'ki  kl'yanan"''." 

Ini'yatug    a'pemiwapu'sa'te'    a'uwige"iwa''tc''.    A'peniipl'tiga''tc 

35  6'kume''sa'An  a'Api'A'pini^'tc''.  "Tatepi  wilna'niyagA  me'to'sane'- 
niwAg''''?"  a'inate'e'yittug  o'kume"sa'An''''.  "'O'o'  ''wa'nA 
me'to'sane'niwAg'''','  kete"cita''''.  ManetowAgi  ku''tci  wl'nanigi 
pamiwi'^tcigAmige'si'mAgwig'''',"  a'igute'e'yiitug  o'kume''sa'An"''. 
"'O'    'o'    'wa'nA    manetowAg''''/'     il'inate'e'yatug    o'kmne"sa'Ani 

40kenegwAne''senan"'^'.  Ini'yatuge  kenegwAne"senan  a'pemiiiAna'i- 
'cin6''ite'  a'u'tApi''tc'':  ina'^tciniawe'niwiw"'^'.  A'a''tcimawe'niwi''tc 
inina"  a'Anagwinigl'yatug  a'ki'ka'cki'ate'  uwi'ya'Ani  me'cena'- 
"ina'''.     " 'WanA''tca''yatuge    pya''tcinAna'pikAka''tcito'tawit    a'ne- 


MICIIELSON.]  THE    GHOST-FEAST.  477 

time  (I  shall  take  a  view)  yonder,"  our  nephew  thought:  so  it  is 
reported  of  him.  Exactly  as  he  started  to  climb  (the  cliflF)  he  heard 
his  younger  brother  crying  out,  but  he  departed.  Our  nephew 
thought  he  would  stop  to  take  a  view.  After  he  had  taken  a  view,  he 
was  told,  "Well,  Wi'sA'kii'*',  now  these  persons  are  truly  killing  me; 
my  elder  brother,  wherever  you  are,  come,  Wl'sA'ka'*',"  our  nephew 
was  told  by  his  yoimger  brother.  Our  nephew  ran  at  full  speed 
toward  where  he  heard  him,  such  is  the  report  told  of  him.  He  alit 
across  the  hills:  such  is  the  report  regarding  our  nephew.  When 
he  stopped  in  his  flight  somewhere  yonder,  lo,  his  younger  brother 
was  surely  crying  out.  "Hey,  Wl'sA'ka'*' ,  wherever  you  are,  do  come," 
he  was  told  by  his  younger  brother,  "now  indeed  these  persons  are 
killing  me,"  he  was  told  by  his  younger  brother.  Then  it  seems  that 
our  nephew  ran  at  his  highest  speed,  alighting  in  the  hollows  across 
the  hill:  such  is  the  report  regarding  our  nephew.  As  he  arrived 
yonder  falling  do\\Ti  across  the  hill  his  younger  brother  faintly  con- 
tinued crying.  Well,  when  our  nephew  arrived  falling  there  were 
traces  on  the  grass  where  his  younger  brother  had  struggled.^  Our 
nephew  groaned  as  if  to  cry.  As  his  heart  shook,  the  earth  shook. 
His  fellow  manitous  were  nearly  shaken  out  of  their  places.  "Well, 
get  down  deep  in  the  earth,  Wi'sA'ka'*'  is  a  kind  of  manitou,"  said 
they  by  whom  (his  little  brother)  had  been  slain.  "For  Wi'sA'ka'*' 
will  have  no  mercy  upon  us,"  they  by  whom  (his  little  brother)  had 
been  slain  said  to  each  other:  such  is  the  report  regarding  our  nephew. 
"He  did  nothing  to  us,"  they  said  to  each  other.  "Get  down  deeper 
in  the  earth,"  they  said  to  each  other,  "we  went  at  him  (in  the)  first 
place,"  they  said  to  each  other. 

He  immediately  already  knew  what  those  by  whom  (his  little 
brother)  had  been  killed  were  thinking.  "Well,  my  uncles  and 
aunts  '  will  pay  close  attention  to  the  manitous  at  the  time  when 
they  begin  to  lose  sight  of  each  other,"  it  seems  our  nephew  thought. 
"And  that  is  why  we  mortals  each  at  some  time  meet  death  while 
we  are  living  about  with  our  fellow  mortals  at  the  time  when 
it  already  has  been  fixed  how  long  our  life  shall  continue  to  endure." 

Then  it  seems  he  started  to  walk  to  where  they  dwelt.  As  he 
started  to  enter  his  grandmother  was  sitting  there.  "Where  are  the 
people  who  were  here?"  it  seems  he  said  to  his  grandmother.  "Oh 
ho,  you  thought  they  were  people.  Really  those  with  whom  we 
have  been  living  in  a  village  are  manitous,"  it  seems  he  was  told  by 
his  grandmother.  "Oh,  I  see,  manitous,"  it  seems  our  nephew  said 
to  his  grandmother.  Tlien  it  seems  our  nephew  started  to  lie  down 
where  his  place  was :  such  is  the  report  concerning  him.  It  is  reported 
of  him  that  when  it  was  evening  he  heard  some  one  there.  "Who 
may  it  be  that  has  come  to  play  a  prank  on  me  when  my  younger 

8  This  is  the  sense  of  the  passage,  but  the  readition  is  rather  free. 
*  I.  e.,  human  beings. 


478  FOX    MORTUARY    CUSTOMS    AND    BELIEFS.  [nTH.ANX.4ii. 

'tAma'wiwe''tci  ne'sI'ma'An"''  ?  Ne'sa'piyu  wi'n  I'nA  ne''slma  *','' 
a'cita'ate'e'yatuge  kenegwAne''senan°*".  Na"kA  wa'pAnig  ana'- 
gw'img  Ata'u'''tcima"  uwI'ya'An  a'kl'ka'cki'ate'e'yatug'^'''.  "KA"ci 
awi'tA^  pa'ci  ke'ka'nemi's  a'ne'tAma'\viwe''tci  ne''smiAn°'',"  a'cita- 
5 'ate'e'yatuge  kenegWAne'"senan''*'.  Ne'so'nAmeg  ana'gwinig  aiyo'- 
'megu  tcTgApA''kw  a'ki'kii'cki'ate'e'yatug  uwi'ya'An"''.  "Ka'cI 
"wanA''tca''yatuge  pya<'tciwapA''ci'it  a'ne'tAina'wiwe'^tci  ne'- 
'simAn"'',"  a'cita'ate'e'yatuge  kenegwAne"senan'"^'.  Ka'oni'^tca' 
'yatuge     nyawo'nAmegi     ne'se'ki'yanig     utA'ckwa'tJlmeg     a'kl'sA- 

10 'sagigA'ca'ckanite'e'yatug''^'.  "Na'i',  WrsA''k''',  ntpAgi'se'negSgi 
pana''tci"itcig'''',  a"A'samipo's6tawikAkAmA''tcita"ayAni  wa^'tci 
pAgi'se'niwa''tc''.  MAni'^tca"  ketA'ckwatil'menan  a'pe'^'tci  neta'- 
nawi'tu  wi'pa'ke'nAraan"''.  Pa'kenAmawinu'  ne'se"s''',"  a'igute'e'- 
yatug    u'si'ma'An"''.     "Ka'cI    'wa'nA"*tca''yatuge    nAna'pikakatA'- 

15'ckA'wit  a'ne'tAma'wiwe''tci  ne'sI'ma'An"''.  A'sa'miyu  "wrnA  ni'nA 
ne'sa'pi  ne'sl'ma''^',"  a'cita'ate'e'yatug''®'.  "A'gwi,  ne'se"s'''; 
ke'tenAku'  nepAgi'se'negog  a'A'sAmamip5's6tawikAkAinA<'tcita'- 
'ayAn°'',"  a'inate'e'yiitug  u'se''sa'An°''. 

Iniyiitug  a'pemipA'segwI'te'e  kenegwAne"senan°*".    A'ni'senAge'e'- 

20yatug  upepi'gwa'ckwawi  na"k  utA'ckwane'ke'tamwawi  ka'o'n 
utA'ku'ku"wawAn°''.  "Na'i',  ne'sl'''',  a'gwi  wi'pa'kenAmo'- 
nanin"''.  Neki'cikwaiya'cino'tagogi  kl'^tcimaneto'nanAg  a'po'so- 
tawimawi'menan"'',"  a'inate'e'yatug  u'sI'ma'An°''.  "MAiiA'^tca'  pa- 
pamimanetowi't      a'Anemine"ke''cawa''tci      wi'mawipe'ta'wAnA'^tci 

25ke'ci'sa'e'nanAgi  na''kA  kegl'e'nanAg'''',''  a'inate'e'yatug  u'si'mii- 
'An"''.  "NinA'^tca"  aiyo'  A'kwitA''kAinigi  wi'kIwI''tciine'to'saneni'- 
niAgigi  wi'ketemage"siwAg''''.  Ki'keteminawi'''tca'i.  Na"ina'i  wa- 
pipAiiapA'tlwate  tca'gi  wI'i'cinAtota'se'tlwAgi  pemate"siwen°'', 
a'ke''kyawenl'wiiiigi     wi'i'cinAtota'se'tiwAg'"',     na''kA     wi'i'cipwa- 

30wikwinAtawi'cA"kA'mowa''tc'',  wi'i'tlwAg'"'.  I'ni'^tca'i  'inanetA'- 
mawinu  ■w'i'i'ciketemina'tiwa'^tc''.  Na''kA  wi'i'cinAtota'se'tiwAgi 
wi'i'cipwawikwTnAtawipe'se'kA'mowa''tc'',  wI'i'tiwAg'''".  Ini''tca'i 
inanetA'mawin""'.  Na'kA'^'tci  tca'g  a'cigi'ni<'tci  umAne'seno'mwa- 
wAni  wi'i'tlwAg''''.    I'n  iniinetA'mawin""'.    O'ni  na''k  A'pe'naweni 

35  kIwigapamigA'tenigi  wri'cimIwe'ckAma'tIwa''tc'',  wi'i'tlwAg''''. 
Ini'^tca'  inanetAma'wi'kAni  wT'klwI'^tcime'to'saneni'mAgig'^'',"  Ini' 
yatug  ane'te'"'.  "Inugi''tca''ini  raA'kwa'''tci  wi'i'cipemiwiipu'- 
"sayAn"'",  ■wi'pwawipeteginapA'miyAn"'',  wi'pwawiwapAnapA'- 
miyAn"''.    Ki'nA    me'teno'i    nyanA'nonogi    kl'kegAp    ina'.     I'ina'- 

40  neniA'^tci  ke'ci'sa'e'nauAgi  na"kA  kegi'e'nauAg''''.  Wi'tota'wiyAiii 
petegi  wi'inapA'miyAn"'':  ketemagi''i'kAni  pete'ginapA'miyAn""^'," 
a'inate'e'yatug  u'sI'ma'Aii"''.  "Ca"ck  A'pe'naweni  wl'i'ciinlwe- 
"ckAma'wiyAn"'',"  inl'yatug  ana'te'  u'sI'ma'An"''.  "Ca'cki'^tca' 
niAni,       pemanA'kwA'gotiig       a'negutwaiiA'kwAgotagi       wi'inane'- 


JIICHELSON.]  THE    GHOST-FEAST.  479 

brother  is  slain?  He,  my  younger  brother,  is  surely  slain,"  it  seems 
our  nephew  thought.  And  the  next  day  in  the  evening  it  seems  he 
heard  some  one  nearer.  "AVliy,  he  could  not  know  that  my  little 
brother  is  slain,"  it  seems  our  nephew  thought.  Tlie  third  time  in 
the  evening  it  seems  he  heard  some  one  here  at  the  side  of  the  wickiup. 
"Why, who  is  it  that  comes  here  to  poke  fun  at  me  when  my  little 
brother  is  slain,"  it  seems  our  nephew  thought.  And  it  seems  the 
fourth  time  when  it  was  getting  dark,  (some  one)  put  his  nails  on 
his  door.  "Now,  Wl'sA'kii''^',  they  who  have  killed  me  have  set  me 
free,  as  you  were  so  downcast  in  heart  is  why  they  released  me.  I  am 
ever  unable  to  open  this,  our  door.  Open  it  for  me,  my  elder  brother," 
it  appears  he  was  told  by  his  younger  brother.  "Wliy  who,  pray,  is 
it  that  plays  a  joke  on  me  when  my  little  brother  is  slain?  I  am 
sure  my  little  brother  is  slain,"  it  seems  he  thought.  "No,  my  elder 
brother;  they  have  truly  let  me  go  as  you  were  so  downcast  in  heart," 
it  seems  (Aiyapa'ta"'^')  said  to  his  elder  brother. 


Tlien  it  seems  our  nephew  rose  to  his  feet.  He  took  down  their 
flute  and  their  burning  fire  stick  and  their  drimi.  "Now,  my  younger 
brother,  I  shall  not  open  (our  door)  for  you.  Our  fellow  manitous 
have  already  heard  me  wail  too  much  over  you,"  it  seems  he  said  to 
his  younger  brother.  "  You  will  go  and  kindle  a  fire  for  our  uncles 
and  aunts  where  this  manitou  who  goes  by  (i.  e.,  the  sun)  continues 
to  go  down,"  it  seems  he  said  to  his  younger  brother,  "lliose  with 
whom  I  shall  go  about  and  live  here  on  the  surface  of  the  earth  will 
be  wretched.  You  must  bless  them  for  my  sake.  When  they  begin 
to  loose  sight  of  each  other,  they  will  ask  each  other  for  life,  they 
will  ask  each  other  for  old  age,  and  that  they  be  not  in  want  of  foocl, 
they  will  say  to  each  other.  So  think  of  them  for  my  sake  so  that 
they  may  thus  bless  each  other.  And  they  will  ask  each  other  that 
they  be  not  in  need  of  clothing,  so  they  will  say  to  each  other.  So 
think  of  them  that  way  for  my  sake.  And  they  will  speak  to  each 
other  how  every  war-party  is  ( ?) .  Bless  them  that  way  for  my  sake. 
And  they  will  say  to  each  other  to  drive  away  from  each  other  the 
disease  which  stands  about.  You  must  bless  in  that  way  those  with 
whom  I  shall  go  about  and  live,"  so  it  seems  (his  younger  brother) 
was  told.  "Verily,  now  to-day  you  are  to  quietly  start  to  walk 
away,  you  must  not  look  backward  at  me,  you  must  look  hap- 
pily at  me(?)  You  alone  will  have  power  to  grant  gifts  five  times 
there."  You  must  bless  your  uncles  and  aunts  so.  You  will  do 
me  (an  injury)  if  you  look  back  at  me:  you  might  make  them 
wretched  if  you  look  back  at  me,"  it  seems  he  said  to  his  younger 
brother.  "  Only  you  will  remove  disease  from  them  for  my  sake," 
it  seems  he  said  to  his  younger  brother.  "And  merely  this, 
when  there  is  one  cloud  in  the  sky  which  hangs,  you  will  think  of 

6  Pree.rendition,  but  such  is  the  sense  of  the  passage. 


480  FOX    MORTUARY    CUSTOMS   AND   BELIEFS.  [eth.  ann.  40. 

miyAiii  wi'i'cawA'se'kAma'wiyAn"''.  Na"kA  niA'nA  ko'kume'- 
'senan  a'Anemi'aiyatavvina'gwi't6<'tc  u'wiyaw  a'A'ckipAgame'kwi- 
'cig'^'',  i'ni  wi'inane'miyAni  ne"sI'''V'  a'inate'e'yatug  u''simAn°''. 
'"'Waguna'*tca'"yatuge  ni'nA  wi'maml''^tciyan°'','  a'cita'awAna- 
Snigii'''',  awA''si  kl'nA  wT'i'cimenwi'nagwAt*'',  wI'AnemipyatAta'- 
wi'eki  ke'ci'sa'e'nanAgi  kegi'e'nanAg '''',''  a''ina"^tc'".  "NlnA'mAt 
aiyo"  ni'sA'nAgi't"',"  a'inate'e'yatug'"''.  "A'cioAtota'setiwa'^tci- 
•'tca'i  pyatAta'wi'e'ki  wi'ato'tAmo'k'',  i'ni''tca'  inanetA'mawin""'. 
Ka'tA'  ca''cki  tA'citape'sinutawI'yiigAn  A'sama'wA  na''kA  ne'p''." 
10  Ina'^tcimaweni'wiwAgi  wa'si'metltcig''''. 


Inl'yatuge  mame^tcina"  a'kAnonegu'te'  u'sI'ma'An"''.  "'O'  'o' 
tani'^tca'  wi'iiA  ki'n  a'ca''tciketemagi'A''tci  kegi'e'nanAgi  na''kA 
ke'ci'sa'e'nanAg'''"  ?  Iniku'  wi'naiyowe  wi'i'cawiwa'te'e  yo'we: 
nyawugunagAte'nigin  aiyapA'mi  wi'pyanawa''iy5we  pa'kenAmawi'- 

15yAne"®',  wi'A'pi'tcipanawa'iyowe,"  a'igute'e'yatug  u"simAn°''" 
" KA'cina'gwA,  ne'sl'''',  agwiku'  nawA''tcimAminawita'a'yanini  wa- 
''tci  pwawike'kanetAman°'',  a'A'sa'mip6''sotawikAkAniA''tcita"ayan 
a  pAiiapA'menan"''." 

Oni'^tca"   ki'nan   aiyo''   ai'ya'kowi  me'to'saneni'wiyAgwe  tA''swi 

2ome'kwanetagu"siyAgwe  na''kwapAtAma'gayAgwe  ayigiga"  kinan 
i'ni  ■wi'ine''ck6tagi  ki'yanan  a'ke'kyawe'niwigi  wi'ine"ckotagi 
ki'yanan  a'me'to'sanenl'wiyAg'''"''.  Ini'^tca'  ami'citcagoga'pawa- 
''tci  ma'kwanetagu''sitcigi  na'ina"  kAn5'nawat  a'cinAto'ta'se"*tc''. 
A'ciwi'kwaiya''tci'niawa''tc'':     "Ane'nugwani     ke''se'sa'A     na'ina''i 

25ka'none'k  i'n  inanetAma'winage  nl'yanani  na"kA  •wi'u'^tcimenwi- 
pemate"siyage  na"kA  wru''tcimenwit6'kl'"iyage  tA"swi  anane'- 
miyage  wI'Ata'pAtA'monage  me'kwanetagu''siyag''''"'',"  i'n  anetuna- 
mowa'^tca'pe'"'.  I'ni  tA''swi  ka'ckime'kwane'tAman"'',  tcagana- 
gome'iiAgow'"''.     I'n  a'cawiwate'e'yiitug  A'cawaiye'megu  u'^tcipyii'- 

30  ''tciwap  a'ckime'to'saneni'witcig'''".  Aiya'ne'kaw  a'pya'^tciwawItA- 
ma'tiwa''tci  ■wi'pwawi'A'cewi'seni''igin  inapAta'ninig  uwi'yawaw"''. 
A''kwi'segi  tcipe'ku'"kwawen°''. 


MiCHELSON.]  THE    GHOST-FEAST.  481 

me  so  that  you  will  take  it  away  from  me.  And  as  this  our  grand- 
mother (the  earth)  continues  to  change  the  appearance  of  her  body 
(i.  e.,  seasons),  when  the  earth  is  green,  then  you  will  think  of  me, 
my  younger  brother,"  it  seems  he  said  to  his  younger  brother.  "  And 
if  you  think,  'what,  pray,  shall  I  eat,'  it  will  be  better  for  you  that 
way;  your  uncles  and  aunts  shall  continue  to  bring  things  to  you," 
he  said  to  him.  "But  I  shall  have  a  hard  time  here,"  it  seems  he 
said  to  him.  "What  they  ask  of  each  other  when  they  bring  things 
to  you,  they  will  tell  you;  bless  them  that  way  for  my  sake.  Do 
not  merely  be  pleased  with  the  tobacco  and  water."  Such  is  report 
concerning  the  brothers. 


Then  it  seems  he  was  spoken  to  for  the  last  time  by  his  yoimger 
brother.  "Oh  ho,  why  are  you  so  hard  on  our  aunts  and  our  uncles? 
This  is  what  would  have  happened  to  them :  on  the  fourth  day  they 
would  have  come  back,  if  you  had  opened  (the  door)  for  me,  they 
M'ould  have  come  back  to  life,"  it  seems  he  was  told  by  his  younger 
brother.  "Well,  my  younger  brother,  I  did  not  stop  to  think,  that 
is  why  I  did  not  know  as  I  felt  so  downcast  in  heart  when  I  lost  sight 
of  you." 

And  we  this  very  last  generation  of  mortals,  as  many  of  us  as  are 
remembered  (to  be  invited  to  the  feast) ,  we  receive  and  eat  this  for 
them,  likewise  we  shall  fill  ourselves  with  it  so  that  we  may  reach 
an  old  age  while  mortals."  And  so  those  remembered  should  stand 
together  at  the  time  they  speak  to  (the  dead)  and  when  they  ask 
(help)  from  him.  They  strongly  advise  him:  "Whatever  your  elder 
brother  said  to  you  when  he  spoke  to  you,  think  of  us  that  way  so 
that  we  may  both  be  in  better  health  as  result  of  this,  and  that  we 
may  wake  up  (as  we  should)  as  many  of  us  as  you  bless  so  that  we 
who  are  remembered  may  pick  it  out  for  you,"'  such  is  the  speech 
they  are  accustomed  to  make.  Tliat  is  as  far  as  I  remember,  all  my 
relatives.  This,  it  seems,,  is  what  the  first  mortals  did  long  ago, 
(and  it  has  continued)  from  then  on.  Generation  after  generation 
told  each  other  so  that  it  would  not  look  as  if  they  merely  ate  for 
the  sake  of  eating.     That  is  as  far  as  the  ghost-feast  goes. 

6  Free  rendition.  '  Meaning  not  clear. 


K. 

NOTES  ON  THE   ADOPTION-FEAST. 

MA'n  inu'g  a'Ane'Anepya'i'gatcig  a'gwi  na'atotAmo'wa''tcin°''. 
MA'ni'^tca'  a'ckwatotA'mowa''tca'pe''''.  KA'cina'gwA  a'tcipe''ku- 
'kwagi  mA'n  a'"cikeg''''.  Me'to'^tci'  tatAg  A'cA'mawAg  utcipa'mwa- 
wa'i  ma'A'g  i'''tcinAg  a"nepo"iui'^tc  ugwi"swawAiii  '6  me'cegifi 
5utane''swawAn°''.  Ka'o'n  a"A'ce"ki"awa'^tc  uwi'ya'An  a'napi'ckA- 
mo'wani'^tci  tatA'g'''".  Na"ina"i  tcipe'ku'ka'wa''tcin  ininin 
a'a''tciino"awa'^tc'".  A"nAto'mawa''tci  wi'wi'se'nin'^tc''.  Ka'o'n  iiiA 
a'kIwinA'toma''tc  i'wi'seni'ni'^tci''".  A'kiwi''kuwa''tci  me'ceme- 
go'na"  a'nA'toma^tc  a'ce'kl'e'taiydwe.  Wi'n  uwana'nemawA 
lO'rnAto'ma'^tci'''.  'I'n  a'A'cA'meme'^tci  tatAgi  tapi'cka'wa''tcin°'". 
I'n  a'ce"ki''atan  i'ni  wi'nA  wa'^'tci  kiwi"kuwa''tc''. 

Na'i',  niAni'^tca'  ano'wawa<'tci  ma'A'g  a'cA'matcig  utcipa'- 
mwawa'i  kI'cimawA''tci'ni^tcini  wi'kume'me''tci''':  "Na'i',  inu'gi 
niA'ni  newi'seniwe"enani  netaiyltanemapenA  ma'A'gi  tcinawamA'- 
ISgetcig'^''.  MA'oA'^tca'i  nemaiyawi'mapen"'*"."  A'ke'kA"wawa''tci 
na''kA  kutAga"  a'wawi'nawa''tc''.  Tcagi'megu  wawItawAgi  ki'pyii- 
'^tcijJAnapAma'wa'^tci'i  nA''cawaiye  wi'i'citA'tAg6'"puni''tc''. 
482 


K. 

NOTES   ON   THE   ADOPTION-FEAST. 

Now  those  who  have  been  writing  to-day,  do  not  tell  it.  This  is 
really  what  they  habitually  refrain  from  telling.  Well,  this  is  how 
the  ghost-feast  is.  It  is  as  if  these  Indians  fed  their  dead  when  their 
son  or  daughter  dies.  And  they  adopt  someone  to  take  the  place  of 
(the  dead)  in  a  way.  At  the  time  of  the  ghost-feast  they  tell  that 
person.  They  summon  him  to  eat.  And  he  goes  about  inviting 
(people)  to  eat.  When  the  one  adopted  goes  about  giving  invitations 
he  asks  anyone.  He  takes  his  choice  regarding  those  to  be  invited. 
The  one  whose  place  he  takes  is  fed  in  a  way.  That  is  why  whoeA-er 
is  adopted  goes  around  giving  invitations. 

Well,  this  is  truly  what  those  feeding  their  corpses  say  after  all 
those  invited  have  gathered:  "Well,  this  day  we  dedicate  our  food 
to  these  our  relatives.  We  especially  do  so  to  this  one."  They  name 
him  (her),  and  they  name  others.  They  name  aU  whom  they  lost 
sight  of  long  ago  to  eat  with  them. 

483 


L. 

ON  WIDOWS   HNEELEASED    FROM   DEATH-CEREMONIES. 

Na'i',    ini^'tca'    mA'ni    wrato'tAman    anato'tAgi    niA'nA    kii'ka'- 
netAgA  mA'n  a'cawinite'e'yatuge  nA'cawai''"''. 

Wi'nA'^tca'  i'kwa'wA  na"ina"  a"A'ckipAnate''smi'^tci  ■wi^'tcawiVa- 
''tcin"'',  ka'oni'yatug  a'a'a'^tci'mo'e'^tci  wi"i"cawi'*tc''. 
5  "Na'i'  niA'ni  ya'pi  wi'i'ca'wiyAn"''.  Kipene'cka'ne'kwan""". 
Ka'tAga'  u'wiya'A  wapAmi'yagAni  nya'wugun  aya'pwawiiiAna'i'- 
"cime'^tc'".  KetenA'nu  keto"ce"kl'tagAii°''.  Ma'A'ni  ki"pe'se"k*V' 
a"igu'*tci  watawama\vi'ni<*tcin°''. 

Ka'o'ni    nyawugunagA'tenig   a'mawinAna'i'ci'meme'^tc   a'wi''^tca- 

lOwa'^tc''.  I'm  na"kA''^tc  lya"  a"a<*tci'mo'e^tci  ■m'i''cawi''tc'".  Ma'- 
nA  ku'^tc  a'ke'kA'A'mawu''tc'\  "Wa''^tcike"siyag  u''^tcinawe 
ka'o'ni  wa"*tciiiawA"kwanigi  wi'i'ciwa'giyAni  ka'o'ni  wa'tapAgi 
wi'i"ciwapu"sayAn°'',"  a"ine'*tc''.  "A'ci'sA'sAgAgi'megu  ki'kl'- 
tAnu's  A''pena'^tc'"'  a"ine''tc'". 

15  Ka'o'n  a'pya'^tci  ka'5'ni  pe"k  a'aiya'^tci'mo'e'^tci  wi'i"cawi- 
''tc''.  "Na'i', nyawiigu'n A"pena''tcikiki'ki.Tu's a'sA'sAgAgini'megu," 
a''ine'^tc''.  "KatAga''i  klkiWAtawa'pi'kAn"''.  Ca'cki'megu  niga'n 
a''aiyAn  A'pena'^tci  ki"inap''.  Na'kA'^'tc  A'pena''tci  mamai'yA 
ki'JDe'se'k*'." 

20  Im'^tca"i  nyawugimagA'tenig  a'ka"c]d'a'^tc  a'peme'ka'negu^tc''. 
I'n  A''tca''megu  a'nAgA'negu'^tc''.  "Na'i'  mA'ni ''tea'  wi'i'ca'- 
wiyAn"'',"  a"ine''tc''.  "Ne'ki'megu  pwawinAna'I'ka'watan"'',  i'ni 
ne"ki  wi'wiga"'tcit6'tAniAni  kiyaV''.  Agwi'^tca'  wi'tage'cka'- 
wA'^tcini      me'tegwine'niwAg'^'',"      a"ine''tc'".     "NakA'''tc      ayi'gi 

25ka'tA  tA'ci''kAgAni  kine'sAni:  me'ten6''i  pA'ki'meneg  inini  wT'i'ca'- 
wiyAn°''.  'O'  na''kA  mA'ni.  Ma'A'ni'  sIpo''a'Ani  ka'tA  wi'nA 
wi'a'co'wiyAn  i'cita"a'kAn°''.  Ka'peneya'pi  i'n  i'ca'wiyAne  wi'a- 
"cka"sawAn''''.  Ka'o'ni  mA'ni.  Kago"  mA'n  a'meno"kAmIgi 
ka'tA    kago''    mA'n    a'tA'cA"tcigagi    ka'tA    tatAge"ckAgAn°''.    Kl- 

30  'ketemagi'awA  nipe'te'siw  i'n  i'ca'wiyAn'"''.  A'gwi  wi'kemi'- 
yagin°''.  Tca'gi  kago"i  wi'pAna'^tcaw'^''.  Iniku"megu  wi'ina'- 
pAme'ki  manetowAgi  wi'i'cawi'wAnan"''.  'O'  na"kA  mA'ni. 
Kago'  ki'ci'gigini  nipemi'se'niwen  a'gwi  wi'mi^'tci'yAnin  a'ckiki'- 
"cig''''.     'O'    na''kA   mA'ni.     Tcagiga'meguwi'ckupA'no'ig    a'ckiki'- 

35'cigigi     ka'tA     mi'^'tci'kAn''''.     lya'ma'tca"     na''kA     men6"kAmIgi 

kago"      A'tci'gayAn     A"samawA      ki'pAgi"senawA      wi'tA'ci'A'tci'- 

gayAni    kago'a'''.      Ke'sAnAgi'tuku"     inu'gi    mA'n     a'ca'wiyAn"''. 

'O'   na''kA  niA'ni.     Wi'ckupA'no'igi  wapimi"'tciyAn"^',  A"sama\vA 

484 


L. 

ON   WIDOWS  ITNKELEA.SED   FROM   DEATH-CEREMONIES. 

Well,  now  I  shall  tell  this  just  as  the  one  who  knows  what  they  did 
long  ago  related  it. 

When  a  woman's  husband  first  died,  it  seems  she  was  told  what  she 
should  do. 

"Well,  this  is  what  you  must  do.  You  must  untie  your  hair.  Do 
not  look  at  any  one  for  four  days  before  he  (your  husband)  is  laid  to 
rest.  Take  oflF  your  clothing.  You  must  put  these  (clothes)  on," 
she  was  told  by  the  sister  (of  the  dead) . 

And  on  the  fourth  day  when  he  was  taken  and  laid  to  rest,  she  went 
along.  Then  at  that  place  she  was  again  told  what  she  should  do. 
The  direction  was  set  for  her.  "  You  are  to  go  circhng  from  the 
north,  then  south,  and  you  shall  walk  toward  the  east,"  she  was  told. 
"You  must  walk  in  the  brush  all  the  time,"  she  was  told. 

And  when  she  came  she  was  carefully  instructed  as  to  what  she 
should  do.  "Well,  for  four  days  you  must  keep  walking  around  in 
the  brush  all  the  time,"  she  was  told.  "And  do  not  look  around. 
Simply  look  always  ahead  where  you  are  going.  And  you  must 
always  put  on  your  clothes  early  in  the  morning." 

Then  on  the  fourth  day  she  knew  some  one  went  by  her.  And  then 
she  was  left.  "  Well,  this  is  what  you  are  to  do,"  she  was  told.  "As 
long  as  he  has  not  been  taken  care  of  (i.  e.,  an  adoption-feast  held  for 
the  husband),  you  must  treat  your  body  carefully.  You  must  not 
lean  against  trees,"  she  was  told.  "And  also  do  not  bother  with 
your  hair:  only  if  you  are  permitted  to,  then  you  may.  And  this. 
Do  not  think  of  wading  across  these  brooks.  If  you  do  they  wiU  dry 
up.  And  this.  When  it  is  spring  do  not  touch  anything  that  is 
planted.  You  will  make  the  (Indian)  harvest  poor  if  you  do  that. 
It  wiU  not  rain.  Everything  will  be  spoiled.  Now  the  manitous  will 
surely  look  at  you  and  see  whatever  you  do.  And  this.  You  must 
not  eat  the  products  of  the  matured  harvest  when  it  is  first  matured. 
And  this.  Do  not  eat  any  sweet  foods  when  they  are  first  matured. 
And  in  spring,  if  you  plant  something,  you  must  throw  away  tobacco 
so  that  you  may  plant  a  little  something  there.  You  truly  have  a 
hard  time  now  in  the  way  you  are  fixed.  And  this.  If  you  begin  eating 
sweet  things  you  must  throw  away  tobacco.     You  will  send  anyone  to 

485 


486  FOX    MORTUARY    CUSTOMS    AND   BELIEFS.  [eth.  Ann.  40. 

ki'pAgi'"senaW*'.  UwIya'A'^tca'  krAn5''kanawA  \vl"nat6'k''.  InA- 
••tca'  ki'ci'pyato'k  i'ni  na''kA  wi'nA'tomA''tci  kete'ttenlm"*".  Ki'- 
'cipyate  wi'a''tci'mo'A''tc  a'cita"ayAii°'".  'MA'niku'  a'cita'"ayani 
niA'ni  wi'ckupA'no'ig  aya'na'tAman"''.  "Ini'^tca''  wrwapimi'- 
5 ''tciyan"'',''  a'cita''ayan°''.  Ma'A'gi^'tca"  kiyotane'niwAgi  wl- 
'awAteiiA'mawAgi  wa/'tcinAto'menan°'".'  I'ni  wi''inA^tc''.  Ini 
kl'ca'wiyAn  A''tca"megu  kl'wapiini''^tciyAn  A'ta'i'minAn°'".  Ka'o'ni 
na''kA  mA'ni.  Ata'minAgi  mA''cku''tci's  a'ki'ci'giwa^tci  na'"ina" 
inina'     na''k     ini'megu     naya'pi     wri'ca'wiyAn"'".     Ea'ca'wiyAne 

lOklnagwi'megu  ki'wa'pimi'^tci  kiigo"''.    Ini'megu  wi'i'ca'wiyAn"''. 
"'O'    na'kA    mA'ni.     Ka'tA    negut6'ckA''ca'Agi    tagenl'yagin°''. 
'O'  na'"kA  mA'ni.    KutAgA'ni  ma'A'ni  wigi'yapyani  ka'tA  mawi- 
piti'ga'kjvn"''.    Na''kA   kl'^tcime'to'sa'nemwA   ka'tA   pya'^tcipltigate 
wapAmi'yiigAni  ne'ki'megu  pwawipAgi'se'natan"''. 

15  "Na'i',  niA'ni'^tca'  wI'i'ca'wiyAn"''.  Ki'pe'ne  tapwa'ta'wiyAn"®', 
wiga"siyAn'"'',  nyiiwawa'i'ne  kl'cinAna'I"koneg'''',  ini^tca'u'''tci 
nyawawa'i'ne  pwawikAkAnone'tlyAn  u'wiyii'^",  te'panAte  ■wi''tca'- 
wiwAt*',  ki'pene'^tca"  kA'cki''toyAn°*'',  I'ni  ne"k  a'gwi  wi'sAnAgi- 
't5'yAnin°''.     Tcagi'megu     ka'go'it'i     'nl'u'te'ten"*','     i'cita'"ayAne 

20  kl'ute'tenA'megu.  A'gwi  kago"  kwinAtawi'cawi'yAnin"''.  InA- 
ku''megu  wi'^tca'wiwAtA  i'ni  wi'i'ci'ta'awA  wi'u'^tcikA'cki'Anemi- 
'ute'te'iLAmAni  kago''''.  Me'to''tciku'"megu  kruteniin™"'.  AwA'si 
mo'tci'megu  wi'i''cikegi  kiya'wi  kAnoma''winA  ne"ki  me'to'sanenl'- 
wiyAn°''.    PwawikA'nonat    u'wiya'A    ki'ta'pA'ku'ckAku"megu    me- 

25  'to'sanenl'wiwen"''. 

"SAnAgAtwi'ku'  keme'to'saneniwe'nenan"''.  A'gwi  ke'kanetA'- 
niAgwini  me'cena"megu  ne'gutenw  a''wapAgi  ki'ckya'wi  keme'to- 
'saneniwe'nenan"''.  Iniku'  i'ca'wiyAn  ini'megu  wi'u'^tcitapA'ku'- 
'ckAmAni     me'to'sanenl'wiwen"''.     Na'kA''^tc      ayi'gi     kl'menwa'- 

30'kunegWA  ma'netowA  nana'i''k6nAgwe  kago"  a'cawI'yAgwin'^''. 
I'niku'  ati'^tci  me'to'sa'neniW*'. 

"Ki'pene''tca'  pwawitapwa"tAmAne  mA'n  aya'pwawinyawawa- 
'i'nAgA'ke  no'tA  kag6''inAno''kyayAn'"'',  kinA'megu  kl'totA  kiya'w"''. 
Kl'ketema'ge's''.    Ag^vi'kago'    wi'A'to'yAnin"''.    MamA'sa''tci'megu 

35ki'u'te'tenA  kago''.  I'ni  wa''*tc  a''tcimo''enani  wi'i'ca'wiyAn"''. 
Ku'^tci',  '  tani''tca''yatuge  mA'ni  wi'i'ca'wiyan"'",'  ki'i'ci'ta'e 
kenwa"ci  ku'^tci  mamaiyA'megu  ki'nAna'i''kagog''''.  I'cewa'nA 
nyawawa'ime'megu  kl"*'. 

"Na'kA'    niAni.      Ki'pene'    kago'    i'neneg'*"',    'nyawawa'iuAgA'ke 

40mA'nA  ki'wi'^tca'wiwaw"'^','  'i'neneg'^"",  ini'megu  ki''i'eaw"''. 
MA'ni  ku''tci'menegi  wi'unapa'miyAni'  cwa'ci'g  a'tA'swipe'- 
ponwat*',  kl'unapami'megu;  '6'  me'cega''i  cigi''kanaw  a'tA'swipe'- 
ponwat*',  ini'megu  ki''i'caw'^''.  Ini'gi  tepane'me'kigi  kawA'g''''. 
U'si'ma'ite  neni'w  u'se"sa'itega'  pwawi'uwi'winit  agwi'^tea'  wawa- 


MICHELSON.]   WIDOW'S   UNEELEASED    FROM    DEATH-CEREMONY.  487 

fetch  it  to  you.  After  he  fetches  it  to  you  you  will  summon  your 
man  (i.  e.,  a  man  of  your  gens).  After  he  comes  you  will  tell  him 
what  you  think.  'This  is  what  I  thought  while  I  saw  this  sweet 
(food).  "Now  I  will  begin  to  eat,"  I  thought.  That  I  might 
dedicate  it  to  these  snakes,  is  why  I  summoned  you.'  That  is  what 
you  must  tell  him.  Now  after  you  have  done  that  you  may  begin 
to  eat  strawberries  for  the  first  time.  And  this.  When  corn  and 
beans  are  ripe,  at  that  time  you  shall  again  do  the  very  same  thing. 
If  you  have  done  this  you  may  freely  begin  to  eat  anything.  That, 
indeed,  is  what  you  are  to  do. 

"And  this.  Do  not  touch  horses.  And  this.  Do  not  enter  the 
dwelhngs  of  another.  And  do  not  look  at  a  fellow-being  if  he  (she) 
comes  and  enters  (your  dweUing),  as  long  as  (your  husband)  is  not 
released  (by  an  adoption-feast  being  held) . 

"Well,  this  is  what  you  are  to  do.  If  you  beheve  me,  if  you  are 
careful,  in  four  years,  after  you  have  been  released  (from  death- 
ceremonies)  ,  if  you  have  not  spoken  (in  a  courting,  flirtatious  manner) 
to  any  one  in  four  years  from  then,  if  you  are  fond  of  your  husband, 
if  you  can  do  (this)  for  so  long,  you  will  not  have  a  hard  time.  If 
you  think,  '  I  shall  get  it,'  you  wiU  get  every  little  thing.  You  will  be 
in  need  of  nothing.  He,  your  husband,  will  wish  you  to  continue  to 
be  able  to  get  anything.  It  wiU  really  be  as  if  you  have  a  man. 
Your  hfe  (i.  e.,  health)  will  be  even  better  as  long  as  you  hve.  If  you 
do  not  speak  to  anyone  (in  a  courting  or  fhrtatious  manner) ,  you  will 
truly  reach  the  span  of  Hfe  (allotted  you) . 

"  Our  hfe  is  really  hard.  We  do  not  know  when,  (but)  at  some  time 
ourhfe  is  cut  off  at  dayhght.  If  you  do  truly  (what  has  been  told) 
then  you  will  reach  the  span  of  hfe  (allotted  you).  Moreover,  the 
manitou  who  plans  eveiything  we  do  will  also  arrange  tilings  pleas- 
antly for  you.     That  truly  is  what  people  say  to  each  other. 

"If,  however,  you  do  not  beUeve  this,  before  the  fourth  year  is  up, 
if  you  do  anything  before  that  time,  you  will  injure  your  own  body.' 
You  wiU  be  wretched.  You  will  not  have  anything.  You  \vill 
barely  get  anything.  That  is  why  I  teU  you  what  to  do.  For  a  long 
time  you  may  think, '  what,  pray,  am  I  to  do,'  though  they  may  set 
you  free  (by  holding  an  adoption-feast)  soon.  But  for  four  years  you 
win  be  partially  restricted.^ 

"And  this.  If  you  are  told  anything  (like  this),  'in  the  fourth 
year  you  must  marry  this  fellow,'  if  you  are  told  that,  you  must  do 
so.  Now,  if  they  try  to  get  you  to  marry  an  eight  year  old  (boy), 
you  must  take  him  as  your  husband;  or  (if  they  try  tc  get  you  to 
marry  a  man),  say  fifty  years  old,  the  same  applies.  They  (your 
parents-in-law)  still  control  you.     If  the  (dead)  man  has  a  younger 

1  Free  translation.  '  Not  translated  literally. 


488  FOX   MOKTUAEY   CUSTOMS   AND   BELIEFS.  [eth.  ann.  40. 

nanetA'mAnini   klyaV'".    Nyawawa'Ine   ketepa'nema's"'.    Ea'pene 
tepa'nawat  uteneni'mwawAn"'',  i'ni  wfto'toneg''''. 

"  Nayapi'megu  ki'klwit*',''  I'^i  ane'<'tc''.  Pwawi'utene'nimit 
ami'i''cawit®'.  Me'"ten6'  cewa'n  ini'megu  nyawawa'In  a'ciwane'pe- 
5ni"towa''tc''.  Ami'ca'wiwa''tci  pwawikago'imya'citota'tlwate  wl- 
'^tcawi'titcig'^''.  Mya'citotatiwatega''',  mya"cawit  i'kwa'W*", 
nyawawa'ine'megu  kutAga'netA's*".  Mya'cito'tagu'sA  wa'cinema'- 
■^tci'"'.  "Ka'cI  ketemagi'awA'  ku'^tc'"/'  igu'sA'megu.  "Nyilwawa- 
"uiAgA'tenige  kl'cipe'no'et  i'ni  A'^tca"megu  ■wiVawanane'tAmAni 
lOkiyA'w'^''.  A'ckA''tcima'tca'  ki'a''tci'mo'ene  wa'''tci  "a'*tcimo"e- 
nani  tca'gi  kago'"''.     Ki'ke'"kanet'^V'  a''igu''tc  o'sA'n"''. 


A'ckA'^'tci  kAbo'tw  a'ci''cani^tci  pe'cege''siwAni  negu't  a'pya'- 
nani^'tc  a'tA'ciwinAni''ani'^tc''.  "Ka'o'niyapi  wT'ke'kane'tAmAni 
wa''*tci      ne'cki'menan"'',"      a"me''tc''.     Ki'ciwinAni''awa'*tc      i'n 

15a'p6ta'kwawa''tc''.  Ki'ce"suni''tciru'yatug  a"A''cAme''tci  mane'- 
megu.  A'ci'sA'gi'pwa'^tc  a'tca'*tca'geni''tc  mini  pe'cege"siwAn°''. 
A"pAgi"senaitc''.  I'm  "Ke'te'n"*',"  a'ci'ta'a^tc''.  "I'n  a'ki- 
'ciwapA'tAmAni  negu't  ana''tcimo"enan°'V'  a"igu''tc  o'sA'n"''. 
"Ca'cki'megu    A'taminA     neguta'wawa'in    a'ci'cigA    wi"AmwAt*V' 

20a''ine'^tc''.  "Na'"kA  mena''ckunoni'  ca'cki'megu  'A'nigwAgi  pA"ki- 
wAg  ini'megu'  ca"ck'".  A"pena''tci  ki'niA''kAtaw'''''.  Wigupyani 
ki''tA'ci'k'^',  mA'ckimu'ta'Ani  kl'A'ci'A'ci'ta'wawAg  ini'g*^''." 

A''pena'^tc  a'mA'kA'tJiwi'^tc''.  Pemate"siweni  wi'nAtawii'netAgi 
na"k  a'te'pana'^tci  wi<'tci'wa''tcin''''.     Tapwa'cat  inami"cawi''tc''. 

25Na''kA  wi'pwawi'maiyo''tc'',  ca'cki'megu  m'mA'kA'tawi'^tc''.  Uni- 
"^tcane'site'noAtA  tcAge'ci"init^',  ina'mi'ta'  kikegwa'ge'si'^tc  uni- 
''tcane''sa'An°''.  Ki'penega'  menu"tagute  manetowAn  ina'mi'ta' 
I'n  A'peno'A  ketemi'nagu'*tc  mane'towAn°''. 

"Tani'yiituge    wa'''tci    ke'ka'netAg'''' ?"    a'cita'iiwAnaniga',    ki'a- 

30  ''tci'mo'ene''tca"  a''cikegi  wa'^tci  ke'kanetAma'n"''.  Winwa'wA- 
■^tca'  me'ne'tAmi  pya'^tcime'to'saneni'witcigi  napo'katcigi'^tca' 
ka'5'n  a'cki'cigawit*",  ka'o'n  a'ci'ci'mo'kat*",  ka'o'n  a'ckimya'- 
notat'^',  ka'oni'yatuge  negu'ti  ne'niwA  mane'towAn  a'a'*tcimo"egu- 
•^tc''.        "Na'i'j     ki'wapAmawAgi     ma'A'g'''',"     a''igu''tc'',     "a'pl- 

35 'tcimya'ci'genig  uwi'yawaw"'',''  a''ine''tc''.  "Ma'A'ni^'tca'  me'- 
'tegoni  nemA'tagini  kl'mawi'A'cita'kwigapawi"awAg''''.  Kegime'si- 
•^tca'  me'to'sane'niw  ite'pi  ki'i'ci'wenaw^'*^',"  a"ine''tc''.  Ini'^tca'i'- 
pin  a'a''tci'mo'a'*tci  me'to'sane'niwAn''''.  Inini'^tca'  a'ckinepo'ka'- 
ni'^tcini  mene'tA'm  iya"  a"ci'wena''tc  a'cita'kwigapa'wi'a^'tc''.  Na- 
ina"megu  mA'n  a'cita'kwigapawi''a''tcui   a"tca,'''tcakegi  me'tegwi- 


MICHELSON.]    WIDOWS   UNEELEASED   FROM    DEATH-CEREMONY.  489 

brother  or  an  elder  brother,  if  he  (they)  are  not  married,  you  are  not 
your  own  master.  For  four  years  you  are  controlled.  If  they  love 
their  man,  that  will  happen  to  you. 

"At  last  you  are  to  remain  (here)  "  is  what  she  is  told.  If  she  has 
no  man,  she  should  do  so.  Only  in  the  fourth  year  do  they  (the 
women)  get  out  of  it  easier.  Tliat  is  what  would  happen  to  them 
if  she  and  her  husband  ^  in  no  way  treated  each  other  badly.  If 
they  treated  each  other  badly,  if  the  woman  acted  badly,  she  would 
suffer  (for  it)  in  the  fourth  year.  She  would  be  badly  treated  by 
her  parents-in-law.  "Wliy,  she  treated  him  wretchedly,"  she  would 
be  told.  "In  the  fourth  year  if  (your  husband)  has  been  released 
(by  an  adoption-feast  being  held)  then  for  the  first  time  you  will  be 
your  own  master.  Later  on  I  shall  tell  you  why  I  tell  you  everything. 
You  will  know  it,"  she  would  be  told  by  her  father. 

Later  on  he  soon  hunted  and  fetched  one  deer  which  he  butchered. 
"Well,  now  you  will  know  why  I  scold  you,"  she  was  told.  As  soon  as 
they  cut  the  deer  up  they  boiled  it.  Probably  when  it  was  cooked 
many  were  fed.  As  she  bit  it,  that  deer  bawled  out.  She  threw  it 
away.  Then  she  thought,  "It's  true."  "Now  you  have  seen  one 
thing  which  I  told  you,"  she  was  told  by  her  father.  "Corn  laid 
aside  for  one  year  is  the  only  thing  you  should  eat,"  she  was  told. 
"And  fresh  meat,  just  that — squirrels,  partridges,  just  these.  You 
must  fast  always.  You  must  be  busy  with  bark,  you  must  make 
sacks  all  the  time  for  those  (parents-in-law  of  yours)." 

She  fasts  always.  She  will  desire  life  and  she  loved  her  husband. 
If  she  listened  and  believed  she  would  do  that.  And  she  should  not 
cry,  she  should  only  fast.  If  she  had  a  little  child  she  should  go 
aroTuid  and  cry  with  the  little  child.  And  if  the  manitou  likes  to 
hear  her  (wail)  that  baby  would  be  blessed  by  the  manitou. 

If  you  think,  "How,  pray,  does  she  (the  narrator)  know  that?" 
I  shall  tell  you  how  it  is  and  how  I  know  it.  They,  the  very  people 
who  fii'st  had  a  death  in  their  family,  and  the  first  widower  unreleased 
from  death  ceremonies,  and  one  who  had  a  still-born  child,  and 
(a  girl)  who  menstruated  for  the  first  time,  and  it  seems  one  man 
were  told  by  the  manitou.  "Well,  you  must  see  how  bad  the  body 
of  these  (people)  is,"  he  *  was  told.  "You  must  go  and  make  them 
stand  against  these  trees  which  are  standing  here.  You  must  lead 
all  the  people  there,"  he  was  told.  Tlien,  it  is  said,  he  told  the 
people  exactly  that.  First  he  led  the  one  who  first  had  a  death  in 
his  family  and  stood  him  against  (a  tree).  At  the  time  when  he 
stood  him  against  it,   the  tree  cried  out.     And  also  the  widower 

3  Literally,  those  who  live  together. 

*  The  text  does  not  tell  precisely  which  one  of  the  above  is  intended. 

3599°— 25t 32 


490  rOX    MORTUARY    CUSTOMS    AND   BELIEFS.  [eth.  ann.  40. 

neniw""*^'.  Ka'o'ni  na''k  a'cki'ci'gawit*'.  I'ni  na''kA  kutAgi'me- 
'tegw  a'cita'kwigapa'wi'e'^tc'",  na'kA'megu  a'tca"'tcake'gi  me'teg- 
wine'niw'^'^'.  Ka'o'ni  na''k  a'cki'a'ci'ci'mo'kat*'.  Inimegu'  na'k 
a'tca''tcage''ckawa''tci  me'tegwine'niwAn"''.  Ka'o'ni  na''kA  mame- 
5  ''tcina",  a'ckimya'notat*'.  Ini'^tca'  nya'w  a'ki'ciinaiy5''awa'^tci  me- 
"tegwine'niwa''". 

Ini'^tca"  wa''*tci  ke'ka'netAman  inu'gi  mA'n  aci'myane'ki  kago" 
a'cawi'yAgwin°''.  Kegime'si  ma'netowA  ku'sawA  mA'n  a'cawi'ni- 
''tcin"''.     I'ni  wa"*tc  ina'^tcimo"eti'*tci  me'to'saneniw"*',  napo"ka- 

10  ''tcini  wa"'tc  a''tcimo"etI'*tci  wi'i'"cawi"^tc''.  Na''kA'  ciga'w  i'ni 
wa'^tci  ne''ckime''tc.i  tca'gi  kago'a'*'.  Ini'^tca'  i'nini  me''tegon 
a'tcagika''takegi  nyawugunagA'kin  a'pl'tcine'ciwe'siwa'^tc'".  Uwl- 
ya'A'  na'kA  mA'ni  tAge"ckawate  nenotawA  pe'ki'megu  ki'cagu'^tci- 
'cA''ku'si's*^'.     KagyatA'megu  ne'po'i's'^'.     I'ni  wa''^tci  tca'gi  kago" 

15  ne'cki'menan"''. 

Ini''tca'  a''tA"segi  mA'n  a''*tcimon''''.    Ni'nA  Tcaki'puna'*'. 


MicHELsoN.]        WIDOWS   TJNKELEASED   FROM   DEATH-CEREMOjSTY,  491 

unreleased  from  death-ceremonies  for  the  first  tmie.  Now  he  was 
leaned  against  another  tree,  and  again  the  tree  cried  out.  And  also 
with  regard  to  the  one  who  had  a  still-born  child  for  the  first  time. 
She  likewise  in  the  same  way  made  the  tree  cry  out.  And  the  last 
was  the  one  who  menstruated  for  the  first  time.  So  the  four  made 
the  trees  cry. 

That  is  why  I  know  this  day  when  we  do  any  evil.  The  manitou 
fears  all  who  do  this.  That  is  why  the  people  tell  each  other,  and 
why  they  tell  one  who  has  a  death  in  his  family  what  he  shall  do. 
And  that  is  why  a  widow  (or  widower)  is  forbidden  every  little  thing. 
That  is  why  those  trees  all  died  in  four  days,  as  the  (people  who 
leaned  against  them)  were  powerful  to  that  extent.  And  if  anyone 
now  touched  them,  the  Indian  would  become  very  weak.  He  might 
nearly  die.     That  is  why  I  forbid  you  everything. 

That  is  as  far  as  this  story  goes.     I  am  Jack  Bullard. 


SOME   LINGUISTIC   NOTES  ON   THE   INDIAN  TEXTS. 

The  following  grammatical  notes  are  given  as  an  aid  to  the  com- 
prehension of  the  Indian  texts  contained  in  this  paper.  For  such 
changes  as  aw  to  ii  and  o  see  page  616.  Such  contractions  as  lya'  for 
iya'i  (see  382.3)  and  a'"ketu''tci  for  a'i'ketu'^tci  (see  382.34)  are  quite 
common,  but  the  uncontracted  forms  occur  as  well.  If  thislast  point  is 
kept  in  mind  it  will  greatly  facilitate  the  consulting  of  the  list  of  stems. 
The  paragraphs  referred  to  in  the  followmg  are  those  of  the  Algon- 
quian  sketch  in  the  Handbook  of  American  Indian  Languages,  Bull. 
40,  B.  A.  E.  Consult  also  Bull.  72,  B.  A.  E.,  p.  68  et  seq.,  and  this 
volume  p.  282  et  seq.,  p.  345  et  seq.,  pp.  538,  539,  612  et  seq. 

§  10.  At  380.29  kl'menwikiwi'taiya'i  is  a  contraction  of  kimenwikl- 
wit*'  Iya'i;  at  384.12  ina'kwaw  is  for  m°^"  i'kw^aw^*';  at  420.35  na- 
po'i'tanA  is  for  napo'if^'  in"*' ;  at  444.20-21  i'nena'an""^'  is  for  inena"*' 
in"*'. 

§  25.  At  402.2  and  406.41  an  extraordinary  form  of  reduplication 
occurs  in  which  the  sign  of  the  reciprocal  is  reduplicated  as  if  a  part 
of  the  stem:  wi'iti'i'tiwa''tci,  kriti'iti-''tca',  respectively. 

§  33.  Observe  that  a- is  used  in  the  case  of  a''cawit'*^',  434.20,  446.20 
(see  i'cawi-) ;  it  is  also  in  one  or  two  other  cases.  The  forms  -atcini 
[so  in  Jones's  transcription],  etc.,  are  really  obviatives;  but  there  are 
other  forms  which  belong  here  too.  Such  are  pana''tci'egu'*tci"''  at 
476.27-28  and  pana''tci'ego'wa''tci'''  at  476.23.  These  are,  of  course, 
passives;  they  are  formed  by  the  passive  sign  and  the  intransitive  end- 
ings. Clearly  -"^tci'i  is  an  obviative  to  -'^tcigi;  but  -wa^tci'i  evidently 
is  to  be  connected  with -wa^'tci  of  the  conjunctive  mode;  but  it,  too,  is  an 
obviative. 

§  34.  Note  the  obviative  mya'cita"a'niwAn°'',  she  feels  badly,  at 
446.17-18. 

§  41.  (a)  Examples  of  the  -a'so-  -ata-  passive  (see  Bull.  72,  B.  A.  E., 
pp.  69,  79)  are  sanAganema'so'ni'^tcini  she  by  whom  [a  man]  is 
thought  hard  to  get,  448.17;  wI'ki'cAtape'na'su'^tc'"  he  will  have  been 
taken  up,  470.28 ;  ketepa'nema's"'  you  are  controlled,  488. 1 ;  a'ke'kA'a'- 
tanigiitwas  determined,  4 12.22;  a'^tci'tatanig  when  it  is  remade,  468. 11. 

(b)  An  e.xample  of  the  -gu'si-  passive  (see  Bull.  72,  B.  A.  E.,  p.  69) 
is  wI'u'*tcikA'ckike'kaneta'gu'si"*tc(i)  so  that  in  this  way  it  wiU  be 
known  that  he  .  .  .  470.25. 

(c)  An  indefinite  passive  with  the  sign  -gAniwi-  is  to  be  seen  in  i'ni 
ne''k  amu^'tcipwawiwi'kumagA'niwi'^tc''  for  so  long  he  would  not  be 
invited,  436.35-36 ;  cIgwanetagAniwi'ni''tcini'megu  one  indeed  consid- 
ered to  benaught,  448. 17-18;  aminanetagA'niwi'^tc  he  would  be  thought 

493 


494  FOX   MOKTUAEY   CUSTOMS   AND  BELIEFS.  [eth.  ann.  40. 

to  be  SO,  448.28;  pwawimegu-kago'i-'i'cine'ckimagAni'witcig'^''  those 
who  were  forbidden  nothing,  414.39-40. 

(d)  Corresponding  to  the  indefinite  passive  conjunctive  mode,  third 
person  animate  in  -e'^tci  there  is  a  past  subjmictive  in  -ete'e;  as 
the  forms  have,  however,  the  force  of  indicatives,  a'-  is  used: 
a'wiipiwene'te'e  he  began  to  be  led,  386.27;  a'i'ciwi^tcawe'te"^'  he 
was  made  to  go  with  them  in  that  direction,  386.27-28;  a'ine'te"^"  he 
was  told,  390.34. 

(e)  Tlie  third  person  of  a  potential  subjunctive  of  the  indefinite 
passive  in  -ena'A  (and  -una' a)  is  found  a  few  times:  tcagi 
wetowenii'A'megu  it  all  indeed  would  be  taken,  434.30;  awitA'megu 
kilgo''  A'ckwiweta'wuna'*'  nothing  might  be  saved  from  being  taken, 
434.31-32  (see  434.33);  i'nena'^  'he  might  (would)  be  told,  442.40 
(see  too  444.20-21,  and  paragraph  10  above);  i'ci'mena''^'  he  might 
(would)  be  just  told  that,  442.40;  A"ci"tawuna'A'-megu  they  might 
be  made  for  him  [free  translation],  444.9;  etc. 

(f)  Corresponding  to  -me'^tci  of  the  conjunctive  of  the  indefinite 
passive  and  -mete  of  the  subjxmctive  of  the  same,  with  obviatives 
as  subjects  (see  Bull.  72,  B.  A.  E.,  p.  69),  there  is  an  obviative  par- 
ticipial in  -me'^tcini:  pagine'me''tcin"''  the  one  released,  384.9 

(g)  Tliere  is  an  indefinite  passive  of  the  third  person  animate 
singular  ending  in  -atani  for  the  conjunctive  mode  and  -atauA  for  the 
participial:  a'ciwe'natan(°'')  wherever  he  is  led,  468.25;  ne'ki'megu 
pwawipAgi'se'natan"''  as  long  as  he  is  not  released,  486.14;  a'ce'kl'- 
'atan(°*')  whoever  is  adopted,  482.11.  Obviously  ami'A'ckwiweto'- 
watan"''  they  would  be  able  to  save  it,  434.3,  is  a  form  with  the  instru- 
mental -taw-  for  inanimate  object,  followed  by  the  ordinary  intransi- 
tive verbal  pronoun.  Now  -watani  clearly  contains  the  element 
-wa-  contained  in  -wate  (sing,  -te),  -wa'sA  (sing,  -'sa),  etc.;  and  so 
must  be  allied  to  -tani.  Unfortunately  I  have  not  been  able  to  con- 
struct a  complete  series  of  pronouns  for  this  series.  It  may  be  added 
the  -atani  passive  occurs  in  Jones's  Fox  Texts  also.  The  word 
anemilwa'ta'in"''  at  404.9  is  clearly  a  participial  and  an  obviative; 
it  seems  active  in  voice,  but  this  is  not  absolutely  certain.  The  termi- 
nation is  allied  to  -watani,  and  in  fact  would  seem  to  be  the  corres- 
pondent to  an  ending  -awatJini  which  last  I  can  not  as  yet  substan- 
tiate. 

(h)  Tlie  indefinite  passive  in  -aweniwi-  is  to  be  foimd  in  anawe'- 
niwit^'  (404.11)  the  one  so  called;  see  Bull.  72,  B.  A.  E.,  p.  70.  Note 
also  ina'^tcimaweniwiwA  such  is  the  report  concerning  him,  etc.:  see 
392.19;  476.7-8;  476.8-9;  476.14;  476.23. 

(i)  I  have  spoken  of  the  indefinite  passive  conjunctive  in  -we'^tci 
and  the  corresponding  subjunctive  in  -wete  in  Bull.  72,  B.  A.  E.,  p.  71. 
An  example  in  the  texts  of  the  present  paper  is  kiga'nowete  (456.30) 
if  a  gens  festival  was  given.     See  also  468.31.     Observe  that  we  have 


MicHELSox.]  LINGUISTIC    NOTES.  495 

also  a  corresponding  potential  in  -wcnii'A:  tcagiwetowenii'A'megu 
(434.30)  all  indeed  might  (would)  be  taken.     See  above  also. 

§  42.  Terms  of  relationship  in  the  singular  have  peculiar  vocatives; 
but  note  that  at  396.17  we  have  negwi''s''"  (which  is  formed  exactly 
like  that  of  ordinary  nouns)  instead  of  negwi''i  the  common  vocative 
singular  of  negwi"s*'  my  son. 

§  47.  At  468.24  i'niyan"*'  is  used  as  an  obviative  singular  in  place 
of  Iniyan"^'  which  certainly  should  be  expected. 

We  now  come  to  a  few  points  where  references  to  the  grammatical 
sketch  are  not  practical. 

Note  that  at  398.5-6  and  464.4  inanimate  forms  are  made  on  the  basis 
of  an  animate  one:  a'pAnate'simigA'tugwan"''  and  a'pAnate'sImigA'- 
tenig  respectively.     This  a  rhetorical  device,  and  not  in  common  use. 

The  collocjuial  form  i"-  for  wi'-  as  a  sign  of  the  future  occurs  a  few 
times;  see  452.35;  478.39-40;  482.10. 

At476. 43, 478.1  there  is  a  novel  obviative  construction,  a'ne'tAmawi- 
we'^tci  ne'si'ma'An"''  as  my  younger  brother  has  been  killed.  Tlie 
same  phrase  occurs  also  at  478.15.  Terminal  -we'^tci  is  doubtless  the 
same  as  discussed  above;  -Amaw-  is  the  same  as  discussed  by  me,  in 
the  sketch  §  34,  p.  834  et  seq.;  the  -i-  is  the  same  as  the  objective 
pronoun  of  the  first  person  singular. 

At  476.21  we  have  maneto'wipAni  he  has  the  nature  of  a  manitou. 
The  whole  formation  is  quite  unclear,  though  the  same  occurs  in 
Kickapoo,  e.  g.,  aniizapAni  he  is  a  fine  runner,  I  would  have  you 
understand,  Jones  and  Michelson,  Kickapoo  Tales,  56.10  [Publica- 
tions of  the  vWerican  Ethnological  Society,  Vol.  IX]. 

A  curious  double  object  construction  occurs  at  408.1-2  (ki'nAtota- 
'seti'megu  you  will  indeed  ask  each  other  for  it),  and  478.28;  478.31 
(wI'i'cinAtota'se'tlwAgi  they  will  thus  ask  each  other  for  it  [see,  too, 
478.29]) .  The  medial  -ta-  will  present  no  difficulties  (phonetically  for 
-taw-) ;  but  the  -'se-  is  not  so  easy  of  solution.  And  often  -'sw- 
occurs  in  certain  forms  (before,  for  example,  -awa^'tci,  -a'^tci,  -'^''tci, 
-IyAme''tci;  but  -'senani,  -'senage,  -'sagwe).  Furthermore,  at  least 
one  informant  uses  -'su-  everywhere  for  -'se-. 

At  412.22  -ni'^tci''"  is  clearly  nothing  but  an  obviative  of  the  third 
person  animate  plural  of  the  participial. 

A  number  of  forms  in  -ta'-  -taw-  clearly  belong  together,  but  I 
have  not  succeeded  in  clearing  up  the  matter  in  a  satisfactory  manner. 
See  392.31;  392.34;  392.36;  420.11;  426.27;  480.5-6. 

At  430.14,15  wi'Atapenawa'gwii'ini  is  clearly  an  obviative  belong- 
ing somehow  to  the  interrogative;  but  its  exact  systematic  posi- 
tion is  not  yet  solved. 

A  most  extraordinary  construction,  namely,  transitivizing  a  verbal 
compound  ending  in  the  animate  copula  -'si-  by  means  of  the  instru- 
mental particle  -m-  (which  requires  an  animate  object),  is  found  at 


496  POX    MORTUARY    CUSTOMS   AND   BELIEFS.  [eth.  ann.  40. 

476.38.  At  480.9  an  equally  anomalous  formation,  namely,  the  com- 
bination of  -'si-  followed  by  -nu-  (which  see  in  the  list  of  stems)  occurs. 

At  384.13-14  wa''tci'ci'tcigawe'niwig'''"  is  found.  In  some  way  it 
seems  related  in  formation  to  the  passive  in  -aweniwi-  mentioned 
above;  but  also  to  the  auxiliary  -ga-.  See  u-,  i'ci-  [thus],  -ga-  in  the 
list  of  stems.     The  meaning  is,  roughly,  why  it  is  done. 

At  424.23  and  426.24  a  peculiar  morphological  element  -Amwi-  is 
foimd.  Tliis  is  clearly  derived  from  -Am-  which  occurs  so  frequently 
as  the  objective  pronoun  of  the  third  person  inanimate.  Evidently 
the  -wi-  is  the  same  as  in  klgiinwi-  and  a'^tcimwi-  (see  kiganwi-  in  the 
list  of  stems) . 

There  is  an  apparent  breach  of  concordance  at  400.16  Note  that 
winwa'wA  is  used  in  place  of  wi'nA. 

An  English  loan-word  i'''tcinAg''''  Indians,  with  the  termination 
-Ag''''  as  proper  in  the  animate  plural  nouns,  occurs  at  398.20. 

We  now  come  to  a  few  words  which  are  purely  rhetorical:  me'tegwi- 
ne'niwAg''''  trees  (for  me'tegon"''),  464.19;  klyotane'niwAgi  snakes 
(for  manetowAgi),  486.5;  kema'ca''emAgi  your  brother-in-laws  (for 
ki'tawAgi) ,  446.4.  Reverential  rather  than  purely  rhetorical  is  nete'- 
"kwaiyom™*^"  my  sister  (for  netekwam"^')  at  420.10,  420.14,  420.18 
and  kete'kwaiyo'menan"-*'  our  sister  (for  kete'kwamenan"*')  at 
410.13-14.  At  468.3  net6"kwaiy5'menan°*'  is  simply  a  rhetorical 
form. 

The  modern  form  of  ne'kAni  (424.8),  na'kAni  is  to  be  found  at  424.4. 

At  476.28-29  a  grammatical  anomaly,  wrke'tcimlnawinawame'A'- 
penigi,  is  found.  Though  the  general  sense  of  the  entire  passage  is 
clear  as  well  as  the  analysis  of  most  of  this  particular  word,  I  have 
failed  to  imravel  the  posterior  portion.  Sunilarly,  I  have  not  been 
able  to  work  out  the  detailed  analysis  of  a'pwawimegunAna'I'ka'- 
wii'ig''''  at  428.43,  though  here  again  most  of  the  word  is  abundantly 
clear  in  structure. 

Other  linguistic  help  will  be  found  in  the  section  dealing  with  the 
list  of  stems. 


NOTES  ON  THE 

FOX  SOCIETY  KNOWN  AS  THOSE  WHO  WORSHIP 

THE  LITTLE  SPOTTED  BUFFALO 


BY 


TRUMAN  MICHELSON 


497 


CONTENTS. 

Page. 

Introduction 501 

Those  who  worship  the  little  spotted  buffalo: 

Indian  text 506 

English  translation .^ 507 

Some  linguistic  notes  on  the  Indian  text 538 

List  of  stems 616 


ILLUSTEATIONS. 

Page. 

Plate    2.  Sam  Peters,  author  of  the  Indian  text 501 

Figure  2.  Ground  plan  of  the  barli  house  in  which  the  ceremony  tal^es 

place 517 

499 


BUREAU  OF  AMERICAN   ETHNOLOGY     TORTIETH   ANNUAL   REPORT         PLATE  2 


SAM    PETERS 


INTRODUCTION. 

Sam  Peters  (PI.  2)  wrote  the  Fox  text  contained  in  this  vohime  in 
the  current  sA'llabarj^;  and  tliis  text  was  subsequently  restored  accord- 
ing to  the  phonetics  of  Harry  Lincoln,  who  dictated  it.  The  trans- 
lation of  the  Indian  text  is  by  myself,  though  I  have  received  aid 
from  George  Young  Bear  in  this.  Likewise  Harry  Lincoln  was  of 
great  assistance  in  working  out  the  grammatical  analysis. 

The  general  reliability  of  the  information  contained  in  the  Indian 
text  is  shown  by  the  fact  that  the  myths  and  tales  as  well  as  various 
ethnological  data  (e.  g.,  on  social  organization,  mortuary  customs  and 
observances)  obtained  from  Sam  Peters  correspond  closely  to  those 
obtained  from  several  different  informants.  And  Sam  Peters  has 
both  served  as  a  ceremonial  attendant  in  the  performance  and  is  a 
brother  of  Joe  Peters,  the  present  owner  of  the  sacred  pack  appurte- 
nant to  the  ceremony.  The  owners  down  to  the  present  time  (1924) 
so  far  as  I  have  been  able  to  asceftain  are  Kono"*',  KwiyAma"*', 
Jim  Peters  (son  of  K.) ,  Joe  Peters  (son  of  Jim) . 

Though  the  information  contained  in  the  Indian  text  is  somewhat 
scanty  and  obviously  deficient  in  portions,  nevertheless  it  is  much 
more  than  known  previously;  and  since  nothing  has  been  published 
on  the  ceremony,  it  is  well  worth  while  printing.  Indeed,  I  was  most 
fortunate  in  securing  such  information  as  is  presented,  owing  to  the 
extraordinary  conservatism  of  the  Meskwakie  (Fox)  Indians.  I  may 
add  that  on  several  occasions  I  have  seen  parts  of  the  ceremony,  and 
so  have  observed  the  externals  of  the  performance  partially:  but  it 
was  quite  impossible  to  take  down  notes  at  the  time.  [The  informa- 
tion contained  in  the  present  paper  was  obtained  years  ago.  Since 
then  I  have  received  a  Fox  text  containing  more  information  on  this 
society.  LTnfortunately  it  was  not  possible  to  incorporate  the 
additional  material  in  this  paper.] 

Harry  Lincoln  objected  to  the  PAgA"Amawi''sutcig''''  (or  PAgA- 
'Ama'wa'Ag'^'')  mentioned  on  pages  516  and  524,  saying  there  was  no 
such  gens  among  the  Foxes.  I  asked  Sam  Peters  about  this,  and  he 
replied  they  had  all  died.  It  is  much  to  be  regretted  that  our  knowl- 
edge of  Fox  social  organization  is  still  very  inadequate,  and  partly 
contradictory:  the  lists  of  gentes  obtained  by  Forsyth,  Busby,  Jones, 
and  myself,  do  not  agree.^     I  have  made  it  reasonably  certain  that 

1  Forsyth  (1827)  apud  Blair,  Indian  Tribes  of  tlje  Upper  Mississippi  and  Great  hakes  Region,  vol.  ii, 
p.  192;  Busby,  Two  Summers  among  the  Musliwakies  (lS8o),  p.  106;  Jones  apud  Bulletin  30,  vol.  1  (1907), 
p.  473.  Owen,  Folk-Lore  ol  the  Musqualcie  Indians  ( 1901 ),  p.  25  et  seq.,  says  there  are  seven  clans  (really 
gentes),  but  names  but  two.    My  own  lists  are  as  yet  unpublished. 

501 


502  THE   LITTLE   SPOTTED  BUFFALO.  [eth.  ann.  40. 

the  lists  given  by  Morgan  and  Galland  are  lists  of  Sauk,  and  not 
Fox,  gentes.  See  The  American  Anthropologist,  n.  s.  26,  p.  96. 
Hence  we  are  not  concerned  with  them.  However,  the  name  of  the 
gens  under  discussion  is  contained  in  neither  Jones's  list  of  Fox  gentes 
nor  my  ovm.  But  I  tlunk  we  may  account  for  the  discordant  gens  in 
the  following  waj^.  The  Peters  family  are  Sauk  by  descent  in  the  patri- 
lineal line.  Obviously  PAgA'Ama'wii'Ag'"''  corresponds  to  Puc-ca- 
hum-mo-wuck  (Ringed  Perch)  in  Forsyth's  list  of  Sauk  gentes  (in 
1827).  This  form  is  the  animate  plural  and  certainly  corresponds 
to  Galland's  Pau-kau-hau-moi  (untranslated)  which  is  a  corrupt 
animate  singular  and  is  the  same  as  the  Fish  clan  (gens)  among  the 
Sauk,  which  clan  (gens)  is  called  Pa  comwa  by  Skye  apud,  M.  R. 
Harrington,  Sacred  Bimdles  of  the  Sac  and  Fox  Indians,  p.  163, 
Antlu"op.  Pub.  Mus.  Univ.  Pa.,  vol.  iv.  Skinner's  Pakahamouwii'- 
'sujik  is  an  animate  plural;  the  varying  termination  is  simply  a  differ- 
ent way  of  expressing  the  idea  that  certain  people  belong  to  such  and 
such  a  gens.  See  Skinner,  Observations  on  the  Ethnology  of  the 
Sauk  Indians,  in  Bull,  of  the  Public  Museum  of  the  City  of  Milwau- 
kee, vol.  5,  192.3,  p.  13,  and  Michelson,  American  Anthropologist, 
n.  s.  26,  p.  96.  In  short  we  have  an  account  of  how  the  perform- 
ance should  be  carried  out  in  an  orthodox  manner,  not  necessarily 
as  it  actually  is. 

Some  comparative  notes  are  not  out  of  place.  Obviously  the  narra- 
tive of  how  the  blessing  was  obtained  is  ex  post  facto.  Tlie  ideas, 
however,  are  in  absolute  agreement  with  Fox  religious  views. 
Causing  a  manitou  to  take  pity  on  one  because  one  has  fasted  till  he 
can  not  keep  from  stumbling  is  common  among  narratives  of  this 
nature;  see  for  example  Michelson,  The  Mythical  Origin  of  the  Wliite 
Buffalo  Dance  of  the  Fox  Indians  in  this  volmne.  And  the  trans- 
formation of  one  bestowing  the  blessing  from  animal  to  man,  and  vice 
versa,  occurs  elsewhere;  see  Michelson,  The  Owl  Sacred  Pack  of  the 
Fox  Indians,  Bull.  72,  B.  A.  E.,  pp.  39,  40.  Even  the  externals  and 
objects  of  the  ceremony  often  have  their  counterparts  in  other  Fox 
ceremonies.  Thus,  four  dances,  blowing  the  flutes  before  dances, 
the  alternate  dancing  and  eating,  closing  the  entrances  to  the  wickiup 
(bark  house;  to-day  planks  nearly  always  replace  the  bark  sides) 
during  the  eating,  ending  the  ceremony  by  nightfall,  prayer  to  the 
vSpirit  of  Fire,  prayers  for  long  life,  freedom  from  disease,  that  one 
may  not  stand  around  shamefacedly  in  war,  and  victory  over  the 
foe — all  occur  in  several  other  Fox  gens  festivals.  So  does  a  curse 
against  any  one  who  speaks  against  the  land  of  the  Foxes.  Tlirow- 
ing  the  bones  at  the  base  of  an  oak  tree  also  occurs  elsewhere:  see 
Michelson,  The  Owl  Sacred  Pack  of  the  Fo.x  Indians,  Bulletin  72, 
p.  19.  So,  too,  the  tying  of  puppies  to  an  oak  tree  occurs  in  other 
gens  festivals  of  the  Fox  Indians.     Speeches  interspersed  with  the 


MICHELSON.]  INTRODUCTION.  503 

mystic  word  no'^tc''  (approximately  "so  be  it")  are  miiversal  among 
such  Fox  festivals.  Be  it  noted  that  even  in  burial  ceremonies  there 
is  a  prayer  for  much  the  same  objects  as  in  the  present  ceremony: 
see  Michelson,  Notes  on  Fox  Mortuary  Customs  and  Beliefs,  in  this 
volume.  Note,  too,  that  the  actual  phraseology  of  the  speech  at  the 
end  of  the  ceremony — just  before  the  ceremonial  attendant  is  told 
to  throw  away  the  bones — is  quite  like  that  which  may  occur  at 
burial:  see  pages  381,  396,  and  533  of  this  volume.  And  feathers 
are  placed  on  a  ridge  of  earth  in  the  Green  Buffalo  dance,  according 
to  Alfred  Kiyana.  Also,  dancing  outside  the  lodge  at  the  east  end  at 
the  close  of  the  fourth  dance  occurs  in  the  White  Buffalo  dance. 
Obviously,  then,  the  Foxes  have  a  definite  pattern  for  gens  festivals 
and  other  religious  rites;  and  this  ceremony  has  been  made  to  con- 
form to  it  with  other  additions  in  consonance  with  the  general  Fox 
scheme  of  things.  It  may  be  added  that  several  of  the  songs  in  this 
ceremony  occur  also  among  the  Sauk  of  Oklahoma  in  a  different 
ceremony. 

Up  to  this  point  I  have  not  taken  into  consideration  accounts  of 
two  other  sacred  packs  by  the  same  informant  (Sam  Peters),  one 
formerly  owned  by  his  father  and  now  in  the  Museum  of  the  American 
Indian,  and  the  other  owned  by  Pya'twaya  and  formerly  kept  at 
Tetepash's  place.  The  first  contains  the  elements  already  mentioned, 
makes  the  point  that  the  eating  is  not  merely  for  the  sake  of  eating, 
and  there  is  a  speech  of  dismissal  as  in  this  volume.-  Thus  it  does  not 
stand  in  any  particular  relation  to  the  ceremony  of  this  volume. 
Such,  however,  is  not  the  case  with  the  account  of  the  second  pack. 
Granting  the  account  is  truthful — and  I  see  no  reason  to  doubt  it, 
though  I  have  but  little  material  to  check  it  definitely — there  can 
be  no  doubt  whatever  that  there  is  a  close  genetic  connection  between 
the  ceremony  described  in  the  present  volume  and  the  one  appurte- 
nant to  Pyiitwaya's  pack.  For  not  only  do  they  agree  in  the  gen- 
eralities spoken  of  above,  but  also  in  specific  and  numerous  details. 
Thus,  for  example,  the  blessing  by  an  old  man  during  sleep,  the 
promise  of  rebirth  when  the  earth  is  made  anew,  the  caution  not  to 
think  lightly  of  the  ceremony,  the  address  to  the  Spirit  of  Fire,  dogs 
to  take  the  messages,  the  ridge  of  earth  with  four  feathers  represent- 
ing spirits,  the  prayers  for  freedom  from  disease,  benefits  accruing  to 
the  men  who  handle  the  sacred  pack,  prayer  for  long  life  and  not  to 
stand  around  shamefacedly  when  there  is  war,  prayer  for  victory 
over  the  enemy,  blowing  the  flutes  before  dances,  dancing  outside  at 
the  close  of  the  fourth  dance.  As  this  performance  also  belongs  to 
the  Tliimder  (more  accurately.  Feathered)  gens  and  is  at  the  same 
tune  a  kind  of  buft'alo  dance,  the  question  of  the  molding  being  due 
to  which  ceremonj',  is  not  readily  answered  until  we  have  fuller  data. 


504  THE    LITTLE    SPOTTED    BUFFALO.  [eth.  ANN.  40. 

[I  had  an  opportunity  to  observe  the  festival  held  in  connection 
with  a  sacred  pack  owned  by  Mrs.  Jack  Bullard  (married  to  a  Fox 
Indian)  on  June  8,  1924.  Mrs.  Bullard  is  partly  Potawatomi,  Fox, 
and  French.  She  received  the  pack  from  her  father,  Buck  Green, 
a  Potawatomi,  who  received  it  from  his  father,  Johnny  Green.  The 
externals  of  the  performance  show  that  it  genetically  belongs  to  the 
Fox  gens  festivals.  Thus  there  are  four  dances  and  three  eatings, 
the  main  feast  coming  after  the  third  dance.  Again  the  eating 
and  dancing  songs  are  of  general  Fox  rhytlmiic  character;  and 
some  of  both  kinds  of  songs  are  identical  (with  a  very  few  minor 
changes)  with  songs  of  the  Fox  society  known  as  "Those  Who 
Worship  the  Little  Spotted  Buffalo."  There  is  a  mound  of  earth 
with  four  feathers  at  the  west  end  of  the  building  in  which  the 
ceremony  takes  place.  Buffalo  fur  is  worn  on  the  head  of  the 
(male)  leader  of  the  dances,  and  a  buffalo  tail  is  fastened  at  his 
back;  and  an  oak  leaf  is  fastened  in  the  hair  of  the  leading  female 
dancer.  The  pack  is  placed  as  is  customary  in  Fox  gens  festivals. 
Inviting  sticks  are  used.  The  dog  is  killed  the  preceding  night. 
Such  portions  of  the  prayers  as  I  understood  (I  had  no  interpreter) 
were  of  exactly  the  same  tenor  as  those  of  Fox  gens  festivals.  Note 
the  speech  to  the  elect  after  the  fourth  dance  when  all  have  gone 
out.  Also  the  kettles  are  placed  at  the  east  end  of  the  building. 
Flutes  are  blown  at  the  close  of  each  dance.  Note  the  drmn  is 
beaten  four  times*  before  beating  it  strongly.  The  use  of  rattles 
made  of  gourds  with  pebbles  inside,  men  employed  as  smokers, 
the  wrapping  and  contents  of  the  pack,  all  have  Fox  counterparts. 
The  dancing,  too,  is  of  the  same  type.  Subsequently  George  Green, 
a  Winnebago  who  stays  at  Tama,  Iowa,  with  the  Foxes  told  me 
the  songs  were  Fox.  I  listened  carefully,  and  can  say  definitely 
the  words  of  some  were  patently  Algonquian.  He  also  told  me 
the  Winnebagoes  of  Nebraska  had  the  bear  hide  belonging  to  the 
pack,  and  that  the  same  ceremony  was  performed  there.  In  this 
connection  it  may  be  observed  that  the  Winnebago  have  other 
ceremonies  related  to  the  Fox  gens  festivals  (see  Radin,  Bull.  30, 
B.  A.  E.,  article  Winnebago),  but  I  have  not  enough  information  to 
connect  them  %\ith  the  particular  festival  of  Those  Who  Worship 
the  Little  Spotted  Buffalo.     Addition,  November,  1924.] 

It  is  unfortunate  that  there  is  so  little  published  data  on  ceremonies 
connected  with  sacred  packs  of  such  tribes  as  the  Sauk,  Kickapoo, 
and  Potawatomi.  Enough,  however,  is  known  of  Sauk  sacred  packs 
(see  M.  R.  Harrington,  loc.  cit.)  to  know  that  at  least  in  a  general 
way  they  correspond  to  those  of  the  Foxes;  and  I  have  seen  the 
dancers  dance  out  in  a  buffalo  dance  at  the  close  of  the  last  dance. 
Enough  is  not  known  to  make  detailed  comparisons;  so  as  yet  we 
do  not  know  to  what  extent  the  features  mentioned  above  are  com- 


MICHBLSON.] 


INTRODUCTION. 


505 


men  Central  Algonquian  property;  also  the  relationship  of  these  sacred 
packs  to  that  of  Siouan  ones  has  yet  to  be  uiu-aveled. 

Many  years  ago  on  two  separate  occasions  Alfred  Kiyana  gave  me 
lists  of  Tliose  Who  Worship  the  Little  Spotted  Buffalo  (KatAginenu- 
'so'Ani  Mamatoma'^tcig'*''),  otherwise  known  as  The  Dirty  Little  Ani 
(Moweti'a'Ag'''') .  In  one  list  he  gave  for  the  most  part  the  tribal  dual 
division  to  which  each  member  belonged  and  the  part  each  took  in 
the  ceremony.  I  give  both  lists,  that  it  may  be  seen  how  closely 
they  correspond.  The  attached  K.  or  T.  signifies  whether  the  person 
is  a  Krcko'"^"  or  To'kan""*".  The  names  are  given  as  written  in  the 
current  syllabary. 

A. 

No  kake  (K.) drummer. 

Le  mi  la  e  ga  (K.) he  who  knows  the  songs. 

Esamisa  (T.) speaker. 

Da  wa  te  (K.) he  who  directs  the  ceremonial  attendants. 

Li  te  wa  (T.) he  who  directs  the  dancers. 

Wa  la  ne  to  (K.) singer. 

Wa  ni  ti  (K.) singer. 

Ke  leyo  (K.) singer. 

Ne  nye  sgi  (T.) singer. 

Sa  ka  na  ga  twa  (T.) singer. 

Le  ki  ka  me  gi  (K.) singer. 

Manwe  ta  ka  (K.) singer. 

Se  se  ki  no  ga  (T.) a  woman  who  hums.  . 

A  no  sa  e  ga  (K.) a  woman  who  hums. 

Ke  ke  gi  mo  a  (T.) singer. 

Wa  sana(K.) a  woman  who  hums. 

Le  ma  na  gi  (T.) a  woman  who  hums. 

E  ne  ni  we singer. 

Ke  twe  wo  se  (T.) singer. 

Di  di  ga  ne  se  (K.) singer. 

Ke  no  me  ga  (K.) merely  is  present. 

Kiwasiga(K.) merely  is  present. 

Ma  ka  nwi  (K.) merely  is  present. 

Ki  wa  ta  (K.) merely  is  present. 

Sa  na  tti  (K.) merely  is  present. 

Le  mi  tti  ka  la  (K.) merely  is  present. 

B. 


Li  te  wa. 
No  ke  ke  a. 
Le  mi  la  e  ga. 
Ma  nwe  ta  ka. 
Da  wa   te  a. 

3599°— 25t- 


Ma  ka  nwi  a. 
A  no  sa  e  ga. 
Wa  la  ne  to. 
Wa  sa  na  a. 
Se  se  ki  no  ge. 
-33 


Ke  tti  te  ko  g 
Ne  nye  sgi. 
Se  na  tti. 
E  sa  mi  sa  a. 
Ne  wa  ki  ki. 


Wa  ni  ti  we  ne. 
Sa  ka  na  ga  twa. 
Ke  le  yo. 
E  ne  ni  we. 
Ke  no  me  ga. 


KATAGINElSrU'SO'ANI   MAMATOMA°TCIG°'. 

Ka"6'  mA'n  a'^'tcimoni  iiA'cawaiye'megu  a'^'tcimon  ii'cawite'e'- 
yatuge  nA'cawai'ye  me'to'sane'niwAgi  iiA'cawa'kAinigi'megu  neguta'- 
"megu  aya'pwawim5''kumanA"aiyo"pya''tci  me'ne'segi  na''ina'''. 
Neguti'^tca"yatuge  neniw  a'u'wiwi''tc  u'cki'nawa'*'.  Pe'kigii'- 
5 'megu  a'wa''tcita'wi'i''tc''.  Ki'cu'wiwi''tci  kAbo'twe  na"kan  a'uni- 
''tca'ne'si'^tc'".  KwIye"sa'An  a'unl'^tcane'sl'wate''"'.  Me'cena" 
kAbo'twe  ki'ciinegumAgegino"ini''tc  ugwi'sa'"wawAn  ii'wapi'a'kwA- 
mAtA'mini''tc''.  A'ckAme'sini''tci'megu,  ke'tenA'megu  kAbo'tw 
a'nepo'ini'te'  ugwi'sa'wawAn"''.     KAbo'twe  krcinepo''ini''tci  kAbo- 

10  twemegu'  na'kA^'tc  u'wiwAn  a'wapi'a'k\vAmAtA'mini''tc'\  NoniAga'- 
'megu  u'wiwAii  ini'megu  iia''k  a'nep6''ini'*tc''. 

Ki'cinepo''mi'*tc  u'gwi'sAix  u'wiwAn  Ina'  ini'yatuge  pe'ponig 
a'wapimA'kA'tawit  a'maiyomaiyo''tci'megu  A''pena''tc''.  "AwitA- 
wa''  niAni  ma'netowA  ke'te'nA  ki'ci''iwa's'^V'  ii  i'  ketu'^tci  tcatciige- 

ISgin"''.  A'sii'mawAii  a'kIwikakA'tamu<*tci  tcagi'megu  kago"i  a'AtA'- 
mat6<*tci  nepi'ga'''.  "Na'i'  mA'n  a''kunawA  ketawAte'nAmon 
a'pwawike'kane'tAmani  wi'Anemi'cike'nugwani  mAnA''kA  nlga'ni 
neme'to'saneni'wrv\-en°'V'  a''itAgi  ne'p'',  A'senyaniga'tcagi'megu 
ka'go'a'     ii'maiyAgilpA'tAgin"''.      Papeg%vA'megu    a'sA'Lv''wato''tci 

20me'tegwineniwa"i'ga'  a'maiy6''tci'megu  A'pena^'tci'megu.  Mamai'yA 
papegwA  na''k  anemipAgi'cimo'i'nigin  a'kiwage'site'yatug'"''.  Ma'- 
nigii'  a'ci'naga^tc  inina'yatuge  na"ina'  ii'kakiwage'site'e'yatug''''': 

Maiyomaiyowi  nlniyawi; 

Maiyomaiyowi  niniyawi; 

25  Maiyomaiyowi  nlniyawi; 

Maiyomaiyowi  nlniyawi. 

I'liiyatug  ay6''^tc''.  A'pena'^tci'megu  I'n  ayo'''tci  nA'gAmoni 
na''ina'  kl'ciwa'ci'"u'*tcin°''. 

"A'awi'wagwani  mane'totig'"'',"  a''ketu<'tc''.    Na'kA'-itf'',  "Keta'- 

30'ka"i    niA'n    A'ci'a'wagwani    me'to'sane'niwAg    a'tA'cinanepo''iwa- 

•^tc'V'    a"ina''tci    manetowa''".      NAno'ckwe'megu    a'tAnwa'wama- 

''tc''.     "Keteminawi'g''"',''   a''ma^tci  nAn6"ck"'''.     TA'senwi'megu 

pepo'nigini   nyawawa'Ime'^tca''yatug   A'te''tci   kltA'ciniA'kA'tawI''tc 

I'nA    neni'w""^'.     Mawi'^tca'A'ckiketemina'we'sitA    ma'"kawat   ini'ni 

35nenu''so'An°''.     Me'eena''yatug  A'ckA''tci   kAbo'tw  a'kAnonegute'e 

negu'f,    "Na'i',    nAta'wipSnwa'ge'sin""";    ki'keteminone    ni'n"-^','' 

a'igu'te'''.      Ni'nA''tca'    a''citAmi    kl'wI''tcime'to'sanenimene   ne'ki'- 

niegu  inA'ni  pemi'A'kl'wigwan  A''k'';  'i'ni  ne"ki  wi'A'kwiketemi'- 

nonan"'".     Fa'ci    mAnA"k.\    na''ina'    a'atA'kya'seto'gwa'igi    mane'- 

606 


THOSE  WHO  WORSHIP  THE  LITTLE  SPOTTED  BUFFALO. 

Now  this  is  an  old  story  of  what  the  people  a  long  while  ago,  a 
very  long  while  ago,  did,  some  time  before  the  white  man  came  here 
on  (this)  island. 

Now  it  seems  there  was  a  man,  a  young  man,  who  married.  He 
was  a  fine  fellow.  After  he  married,  soon  he  had  a  child.  It  was 
a  little  boy  they  had  for  their  cliild.  Well,  soon  when  it  had  grown 
large,  their  little  son  began  to  be  ill.  He  became  sicker,  and  sure 
enough  their  little  son  died.  Soon  after  (their  son)  died  his  wife 
likewise  began  to  be  ill.  (It  was)  for  a  short  time,  and  then  she 
also  died. 

After  his  son  and  wife  died,  then  it  seems  he  began  fasting  in  the 
winter,  wailing  all  the  while.  "Surely  the  manitou  could  not  have 
made  us,"  he  said  as  he  cried  out.  He  went  around  weeping  and 
putting  down  tobacco,  giving  everything,  even  water,  a  smoke. 
''Well,  I  hand  this  Indian  tobacco  to  you  as  I  do  not  know  what  my 
future  life  will  continue  to  be,"  he  said  to  water,  rocks,  every  little 
thing  that  looked  strange  to  him.  Suddenly  he  made  burnt  offerings 
(of  tobacco)  to  trees,  wailing  all  the  while.  Soon  he  went  around 
wailing  at  dusk.  This  is  how  he  sang  when  he  often  went  around 
wailing : 

Cry,  cry,  for  myself; 

Cry,  cry,  for  myself; 
Crj',  cry,  for  myself; 
Cry,  cry,  for  myself. 

That,  it  seems,  is  (the  song)  he  used.  He  always  used  that  song 
when  he  painted  (his  face  with  charcoal) . 

"'Where,  pray,  are  ye,  manitous,"  he  said.  And  he  said  to  the 
manitous,  "Wliy  do  you  make  mortals  as  they  die?"  He  quan-eled 
with  them  without  reason.  "Have  pity  upon  me,"  he  said  to  them 
without  reason.  As  often  as  it  was  winter  for  four  yeai-s  that  man, 
it  seems,  fasted  far  off.  He  who  found  the  little  birffalo  was  the  one 
first  to  be  blessed.  Finally,  it  seems  that  later  on  he  was  soon 
addressed  by  one  being,  "Well,  try  to  cease  wailing;  I  shall  bless 
you,"  he  was  told.  "Verily,  I  in  turn  shall  live  with  you  as  long  as 
this  earth  remains  an  earth;  such  is  the  extent  of  the  blessing  I 
bestow  upon  you.  Even  yonder  at  the  time  the  manitous  set  for 
the  planting  of  their  earth  is  the  extent  of  the  time  I  set  for  this 

507 


508  THE   LITTLE   SPOTTED   BUFFALO.  [eth.  axn.  ao. 

towAg  utA"kiinwaw  Inina'i  wi'A'kwi'se'tonani  mA'n  a'ketemi'- 
nonan"''.  Inina'iwi'ge  na''kA  ki'n  a'^tci'e'te  me'to'sa'neniw  ayi'gi 
kl'nA  ki'me'to'sa'neniw"''.  Ina'  ku'^tci'megu  m'awi  na'"ma'i 
tepimeno'wagwani  mane'towAg'''';  ini^'tca"  a'ciketemi'nonan"'', 
5  a  ke'kane'menan  a'ki'cagu'*tcita"ayAni  kegwi"s  a'pAnapAinA'^tc 
a'te'panA''tc''.  MA'ni'^tca'  'a'nenani  ki"tepat  anane'mA'^tcini 
kegwi"s'^'.  I'ni  wi'Laane'tAniAn  'a'nenan"''.  Na'kA''^tc  ayi'gi 
mAHA'  nlgani  wi'Anemimame'kwanetAmugwanA  ma'A'ni  'a'nenan 
a.ylgiku''megu   me'to'saneiU'wiwen   ina'i   wI'u'tenAm^*',    ayi'gi   wi- 

10 'a''tcimawA  mA'nA  wrwi'^tcawiwatA  ina''i  wi"Apit*V'  a'"ine''tc''. 
"MAniga''i  wi'i'ca'wiyAni  na'ina"  pyanAt*",  i'nina'  na'kA'^'tci  wl- 
'a'^tcimo"enan°'V'  a''iiie''tc''.  "WapAgi'^tca"  mamai'yA  ki'- 
'nanaw"*'.  MA'niga"  a'ci'genigi  wfu'teiiA'^tc''.  A'ci'gapa''tci''tca- 
'megoni  wi'i'cigapa'wi'A''tci  na''ina"   me'kwanemi'yAnin   a'ketemi'- 

ISnonan"''/'  a''ine''tc'".  I'ni  tA"swi  yatu'g  a''tciino''ete'  A'cki'^tca'- 
"megu. 

Ka'o'ni  wa'pAnigi  mamaiyA'megu  kl'ci'u^'tcina'i  a'wa'pu'sa'^tc''. 
Wa'*tcinawA''kwanig  u'''tcinawe  a'i'ciwa'pu'sa''tc''.  A'ke'kA'A'- 
mawu'^tc    a'i'ci'genig   a'i'ciwa'pu'sa'^tc''.      'I'ni''tca'yatuge   na'ina'- 

20  'megu  ke'kA'A'mawu'^tciya"  a'pya'''tc  aya'^tci  nawA"kwanigi  ke'te'nA 
peno^'tci'megu  aya'pya'tu'sii'^tc  a"nawa''tci  wa''tcimo'kA''Anig 
a'i'clgwaga'pani''tc  a"wikwa'ckutawaya''inig  a'neraA"soiii''tci 
na'kA"*tc  ayi'g  a'wAnatagAniwa"inig  a'nemA''soni'*tci  nenu"so'An°''. 
Ina'i  pagA'mu'sa''tc'',  "Na'i'  inA'nA  'a''kunawA  ke'sA'kA''Anion'"'','' 

25  a ''ina ''tc''.  NawA'^'tci  tatA'gi  ki'cipa'piwenA'mawa^tc  A'sa'mawAn 
ini'yatug  a'pemi'Ata'pena'te'  a'a'wAna'^tc''.  "  Wi'i'cawiwanil'ni  ninA 
mA'n°'',"  a'ci'ta'a^'tc  a'Anemi'so'gena'^tc''.  Ina'  pyayri''tc  a'ckipe- 
'kuta''inig'''',  A'sa'g  a'wi'wena'^tc''  A'nAna'A'gona'^tc  a"Api<^tc 
u''^tcinawe  a'peni'na\vi<*tc'' 

30  Krcipeni'nawi''tc  a'nAna''i'cig'''',  me'cena"  kAb5'tw  aya'ci'me- 
guke'tci'nepatc'',  "Ci'  no'cI''i  to'ki'n""',"  a''igu'*tci  wawlya- 
'i'nigwa'in"''.  A'pemiwA'nagi''tc'',  pA"cito"a"Ani''tci"i.  "Na'i', 
no'ci''i,  mAniku'  wa''*tci  pyai'yan"''.  MA'ni  nepya''tci'Ano'ka'- 
negop'',   wi'witAnionani  wI'i'ci'tci'gayAn"'","    a''ine''tc''.    "Katemi- 

35no"kA  nepya'^tci'Ano''kaneg''"''^',"  a"ine'*tc''.  "Ugima'wA  nenu'- 
'swA,  tapanematA  nenu'so'"'',"  a''igu'^tc''.  "MA'ni'^tca'  wi'i'ca'- 
wiyAn°'',"  a"igu''tc''.  MA'ni  wi"i'ci"toyAn"'''.  Wi'ne'mA'su'^tci 
na'ina'i  nimi'eti'wa''tcin°''.  Ni'cenwi'ga'i  neguta'wa'Ime  kl'nimi'- 
'awAg''''.     A'ci'genig''''.-     A'wa'Ine  WAnata'gAn  In  a'tAmeg''''.     I'ni 

40wi'i'ci"t6yAn°'","  a''ine'^tc''.  "Ma'cku''sitcigi  migu'nil'Ag'''', 
A''cigAni  wape'cke'si"itcig'''',"  a''ine''tc''.  "Na'kA'"'tc  ayi'gi 
mane'towAg  i'n  anA'pitcigi  negu'taiyAg  ini'g  ayi'gi  wi'tAgwimA- 
mato'metcigi  wa''tcimo"kA'Agi  katA''kyapit*',  na''k.v  wa'^tcina'- 
WA'kwagi      tci'tApit*",      wa''tcipAgi'ci'monigi      na"kA      tci'tApit*^', 

2  The  drawing  unfortunately  can  not  be  reproduced. 


MKHELSON.]  THE    LITTLE    SPOTTED    BUFFALO.  509 

blessing  which  I  have  bestowed  upon  you.  And  at  the  time  when 
mortal  man  is  remade  you  will  exist  as  a  mortal.  For  I  shall  be  there 
when  the  manitous  take  council  over  you;  such  is  the  blessing  I 
bestow  upon  you,  for  I  know  how  badly  you  felt  when  you  lost  sight 
of  your  son  whom  you  loved.  You  shall  love  this  which  I  tell  you 
as  you  did  your  son.  That  is  how  you  will  regard  what  I  tell  you. 
And  this  future  generation  who  shall  continue  to  remember  the  things 
which  I  say  to  you  will  also  obtain  life  there,  and  this  person  who 
will  live  with  (the  stone  buffalo)  and  will  be  there  will  tell  (the 
people),"  he  was  told.  "At  the  time  you  bring  it  I  shall  again  tell 
you  what  you  are  to  do,"  he  was  told.  "To-morrow,  verily,  early 
in  the  morning,  you  will  fetch  (the  stone  buffalo).  And  this  is  how 
you  will  get  it.  ( ?)  Precisely  as  it  stands  you  must  cause  it  to  stand 
when  you  remember  that  I  bless  you,"  he  was  told.  That  is  as  much 
as  he  was  told  at  first. 

And  the  next  day  early  in  the  morning  lie  walked  off.  He  walked 
toward  the  south.  He  walked  in  the  direction  which  was  selected 
for  him.  Then,  it  seems,  when  he  came  there  at  the  time  set  for 
him,  toward  the  south,  surely  far  off,  as  he  still  was  walking,  he  saw 
a  little  buffalo  facing  toward  the  east,  and  where  it  stood  was  circled 
with  brush,  and  where  it  stood  was  a  round  ridge  of  earth.  When 
he  arrived  there  walking  he  said  to  it,  "Well,  I  sacrifice  this  tobacco 
to  you."  After  he  stopped  to  spread  tobacco  on  it,  then  it  seems  he 
started  to  pick  it  up  and  carried  it  off.  "What  in  the  world  am  I  to 
do,"  he  thought  as  he  went  on  holding  it  in  his  hand.  When  he 
arrived  yonder  in  the  early  part  of  the  night  he  wrapped  it  in  a  hide. 
Then  he  carefully  hung  it  up  where  he  was  as  he  was  undressing. 

After  he  was  undressed  and  had  lain  down,  soon  while  he  was  yet 
fast  asleep,  "  Come,  my  grandchild,  wake  up,"  he  was  told  by  some 
one.  As  he  started  to  rise  out  of  bed,  lo,  it  was  an  old  man.  "Well, 
my  grandchild,  this  is  why  I  come.  I  am  sent  on  this  errand,  namely, 
to  tell  you  what  you  are  to  do,"  he  was  told.  "  The  one  who  blessed 
you  has  sent  me  on  the  errand,"  he  was  told.  "The  chief  of  the 
buffaloes,  the  one  who  owns  the  buffaloes,"  he  was  told.  "This  is 
what  yo'u  are  to  do,"  he  was  told.  "This  is  how  you  will  arrange 
things.  Whenever  they  dance  you  will  stand  (the  buffalo)  up.  You 
will  make  (the  people)  dance  twice  in  one  year.  That  is  how  it  is.' 
That  is  called  a  ridge  of  earth.  That  is  how  you  will  arrange  it," 
he  was  told.  "  (These)  are  little  red  feathers,  they  are  white  ones 
on  the  other  side,"  he  was  told.  "And  also  the  manitous  who  sit  as  a 
single  body  are  they  who  shall  be  worshipped  collectively,  the  one  who 
sits  fixedly  in  the  East,  and  the  one  who  sits  in  the  South,  and  the 

3  The  drawing  unfortunately  was  too  indistinct  to  reproduce. 


510  THE    LITTLE    SPOTTED    BLTFFALO.  fETH.  ANN.  40. 

wa''tcike'si'yanigi  na''kA  tci'tApit'"'.  I'n  anA'piwa^'tci  mane'- 
towAg''''.  Inigiga''Inigimegu  ka'kinawa^tciga'patcig  ini'gmigi 
katA'kya'pitcigi  kegya'tcimane'towAg'"'',"  a''ine''tc'\  "Na'kA'- 
''tci    nLA'n    ini    nl'kani    wf AiiemipemenA'mugwan    ayi'gi     kinani 

.5wi'i'ciwItA'mawA''tc'V'  a''ine''tc''.  "Ki'nanlmi'awAgiga'meg  ayi'- 
g'''',"'  a''ine''tc''.  "Ka'o'ni  na'k  ayi'gi  nAtupA'niyAn  i'cita''ayAn'"'', 
ayigi'megu  na"ina'i  nawA'te  me'to'sane'niwAg  inina''  na"kA 
•wa''*tc  a'wiwa'^tc  u'*^tcmawe  wi'i'cIgwagapa'wi'A'^tc''.  Me'to^tc  ini 
wi'tA"citcagAma''tc''.    Ca'ckimegoni   wI'kl'kiwA'tA'wag'''''''V'    a"ine- 

10  He''.  "I'm  wfi'ca'-wiyAn"'',  no'cI'"i,"  a''ine'^tc''.  "Na'kA'^tc  aylg 
u'wiya'A  kiigS''  i'cine'ciwAna'''tcLme'ke  mA'n  Ini  wi''nunA'^tc'V' 
a"ine''tci  nata'winon  a'awAtenA'mawu'^tc''.  "Cewa'nA  mA'ni 
wi'i'ca'wiyAn"''.  Kin  a  kAbo'twe  ki'A'kwime'to'sanenlw"''.  Cewa'- 
nA kekl'ciwitAmagopi  -wi'i'ca'wiyAn"''.      Ceku''megu  keki'cikwaiya- 

15  "ciki'se'tagopwA  I'ni  wi'i'ca'wiyagwe  wi'neponep6''iyag''"''',"  a"ine- 
''tci  nenl'w'^-*^'.  "Ina'tca'"u''tci  nlgate'pe'ci  wi'Anemimenwipeme- 
nA'mawugwan"^',  ini'megu  wi'A'pi'tc'ine'ki'unie'to'saneni'wiwen°'V' 
a'"ine''tci  nenl'w"'^".  "Cewa'n  A'penif'tei'niegu  mAnAga''i  tawa'- 
'igAn    ayi'gi    neguti'megu    Ane'mo'Ani    ki'pA'kaya'kunA'mawap^'^', 

20 A'"pena*^tci  negu'ti'  ca'cketo'e  tatA'gi  wi'se'niwen"'',"  a"ine'^tc'". 
"Na'kA'^'tc  ayi'gi  ki'cina'gwaiyAni  na''ina'  iya''i  wi'Anemime'to- 
'saneni'witcigi  me'k\vanetAmo'wa''tcini  noA'n  anane'menage  ayi'gi 
ki'nemA'tagogi  neguto'ku"kwe  me'cena'megu  kago"'',  me'to^'tci'- 
megu  tatAgi  wi'A''cAme'k''.    Ini'^tca'  wi'i'ca'wiwa'^tc''.    Ini  wi'ina- 

25  ''tci'mo'A''tc  ina'i  wi'A'pitcig'^''.  MA'ni  na'kA''*tc  ayig""'".  Me'cena'- 
'megu  iya"  kAbo'twe  A'ckA''*tci  kl'cina'gwaiyAn"'',  kAnawinAni 
wi'nAna'i'"setop  ina'  u^'tci'  tatAgi  ki'cinepo"iyAn'''\  MAni'gii'i 
wi'i'nowag'''',"  ifine'^tc''.    ?'Ki'witA'mon°«V'  a'ine'te'"'. 

I'nA  pA'cito'a'A'p  in  a'wapetu'namu''tc'', ''Na'i',  tca'g  anagome'- 

SOnAgow"'"',  wi'nA'^tca',  ma'iyAga'  keke'te'si'menanA  'ai'ya'kowi 
ki'pya'^tcime'to'sane'niwit'^',  wi'nA  n6'''tc'',  kAbo'twe  yatug''®', 
wi'nA  no'"'tc'',  a'wapwawagi'to'te'"',  wi'nA  n6'''tc'',  u'wiyawi 
ki'ciwa'ci"u''tcin°'',  wi'nA  no'''tc''.  'O'  a'pwawike'ka'netAgi 
wi'Anemi'cike'nigwani   xune'to'saneni'wiwen"'',   wi'nA   no'''tc''.    '0' 

35nAn6'"ck'™'  aku'nawAn  a'kikegA'tamute'"'',  wi'nA  n6'<^tc''.  'O' 
inAgime'^'tci  kipapAgi"sa'pe'na't6''tc  u'wiyaw"'',  wi'nA  n6''*tc''. 
Inaiyatu'g  a'myana'5na'te'e  nenu"so''i  katA'kyapi'ni'^tci'*',  wi'nA 
n6"'tc'';  na''k'*^',  wi'nA  no'^'tc'',  Moweti'a'a''',  wi'nA  no'<'tc''. 
I'ni'^tca'    kina'nA    winanu'g'''',    wi'nA    no'<*tc'',    'AnA'sagi    wi'inA- 

40  tAma'gayAg''™',  wi'nA  n6''*tc'',  mane'towAg  awAta'kunA'mawu- 
''tc'",  Wi'nA  no''^tc''.  'O' kinanAgii"  ayigi  kwiye'n  iniinetA'mawut"', 
Wi'nA  no'''tc'',  kenwa"ci  wi'pemime'to'saneni'wiyAg''"®',  wi'nA 
no''^tc''.  I'ni  'A'ne'M''',  cewa'n  awA'si'megu  wi''tA'senwi  kjv'- 
nawin°''.    Anemiminawa'netAg  u'wiyaw™'',  ina'nAku'   wi'Anemi'u'- 

45tenAniwA  kA'nawin"'',"   a'"ine''tc''.    "I'ni  tA"s™''.    Ka'o'ni  na"k.v 


MK'HELsriN-.]  THE  LITTLE  SPOTTED  BUFFALO.  511 

cue  who  sits  iu  the  West,  and  the  one  who  sits  in  the  North.  That 
is  how  the  manitous  sit.  Now  those  (little  feathers)  which  stand 
conspicuously  represent  those  who  sit  fixedly,  the  very  great  mani- 
tous," he  was  told.  "And  again  you  must  so  teU  the  one  who  ever 
wUl  take  care  of  this  in  the  future,"  he  was  told.  "Likewise  you 
must  have  them  dance  vigorously,"  he  was  told.  "Moreover,  if  you 
go  to  war,  if  you  think  of  it,  at  the  time  you  see  people,  you  are  to 
stand  (the  stone  buffalo)  facing  the  direction  where  they  are.  He 
will  then  as  if  devour  them  all  there.  You  will  merely  go  about 
striking  them  down,"  he  was  told.  "That  is  what  you  are  to  do, 
my  grandchild,"  he  was  told.  "And  also  if  any  one  says  anything 
evil  against  you,  you  must  give  that  to  him,"  he  was  told  as  he  was 
handed  the  medicine.  "But  this  is  what  will  happen  to  you.  Soon 
you  will  come  to  the  end  of  your  life.  But  you  already  have  been 
told  what  will  happen  to  you.  For  by  chance  it  has  been  set  what 
shall  happen  to  you,  namely,  that  you  wiU  always  die,"  the  man  was 
told.  "Verily,  he  who  will  continue  to  take  care  of  this  far  beyond 
(the  present  time),  so  long  wiU  he  live,"  the  man  was  told.  "But 
you  shall  always  dedicate  one  dog  to  this  drimi,  always  perhaps  one 
kettle  of  food,"  he  was  told.  "And  also  after  you  are  gone,  those 
who  wiU  continue  to  live  as  mortals  yonder  at  that  time  when  they 
remember  what  I  think  of  you,  shall  also  hang  up  a  kettle  of  some- 
thing for  you,  so  they  may,  in  a  way,  feed  you.  That,  verily,  is 
what  they  will  do.  That  is  what  you  are  to  tell  those  who  will  be 
seated  there.  And  this  also.  Well,  soon,  later  on  after  you  are 
gone  yonder,  prayers  wiU  be  offered  (you)  from  the  time,  perhaps, 
when  you  have  died.  And  this  is  what  wiU  be  said,"  he  was  told. 
"  I  shall  tell  you,"  he  was  told. 

That  old  man,  it  is  said,  then  began  a  speech:  "Well,  all  to  whom 
I  am  related,  our  venerable  man  who  passed  away,  so  be  it,  soon,  it 
seems,  so  be  it,  began  his  wailing,  so  be  it,  after  he  painted  himself 
,  (black),  so  be  it.  Oh,  he  did  not  know  what  his  life  would  be  like 
in  the  future.  With  uncertainty  he  took  tobacco  while  wailing,  so 
be  it.  Oh,  he  finally  made  himself  stumble  from  hunger,  so  be  it. 
It  seems  he  obtained  mercy  fromi  the  buffaloes  who  remain  fixedly 
where  they  are,  so  be  it;  and,  so  be  it,  the  Dirty  Little  Ani,  so  be  it. 
And  so  we  to-day,  so  be  it,  must  quietly  eat  what  is  dedicated, 
so  be  it,  to  the  manitous.  Oh,  exactly  in  proportion  as  they  are 
thought  of,  so  be  it,  so  shall  we  also  continue  to  live  a  long  time. 
That  is  a  little  of  it,  but  there  will  be  more  to  the  prayers.  He  that 
shall  have  a  full  sense  of  realization  of  hirnself,  he  shall  continue  to 
add  more  prayers,"  he  was  told.     "That  is  all.     And  this,  perhaps. 


512  THE    LITTLE    SPOTTED   BUFFALO.  [eth. -SNX.  40. 

mAnl'yatug''®'.  Na"kA  wi'i'cimAma'tomute  tatA'gi  me'cemego'n 
u'wiya'  aiyo'iiina'"megonugiga'i  wi'i'cikA'nawi<'tci  nawA'^tci'mcgu 
A'ckutana"siwAni  mene'tA'm  AtA'ma'a's*^'.  Na'ina'i  ki'cikwa- 
'ckwina'siganite'e  mAmi"ci'a"  ina'mi'ta'i  wapetu'naiiiu''tc''.  Ma- 
5niga"  aminetu'iiamu'^tc'' :  'Na'i,  A'ckutana'slw""',  mA'n  a"kunawA 
ke'sA'kA'Amon''®'.  KinA'^tca"  niA'n  agwi  negu'ta'i  note'ku'tagu'sl'- 
yAnin"''.  Ketena'^tcimegu's"'.  Wi'pe'cigwa''tcimwi"tawiyAni''tca'i 
kemAmatomen'"''.  Ki'pe'cigwa'^tciniwi'tawi''tca'        a'cimAmato'- 

moyan°'V    a''ma"*tc    A"ckutana''siwAn°'';    'na'kA'^'tcayig   A'neniigi 

lOTayiipI'gwa'cig  ayi'gi  nemene'tami'AtA'ma'awA  neta'ku'nawAn"'',' 
a''ina''tc'",  'ci  mAniga"  anA'g'^'','  a''ina''tc''.  A'liAtu'ta'swa'^tci 
kenwa'"ci  wi"me"to'sane'niwi''tci  na'kA''^tcayigi  negu'twapyagi 
wi'napaku"kwagu''tc''."  I'n  a'cike'kA'Amagu'te'  ini'ni  pA'ci'to'An 
a'ckiketemina'we'sit'^'.    I'n  agu'''tclniii  Inina'tca'in"'". 

15  Ata'nA'kA'ci  na''kA  mato't*'.  A'gwi  ki'd'e'^tcin  I'nA  nenu'so"*'. 
Pe'ki'megu  ketAgi'ci"a's6w"*'.  Nana'pi'  tatAg  a'tAna'<*tcime'^tc 
apo'tenap''.  AnetA  wina'pe'e  kl'ci'api  'i'ke'towAg'^'".  Agwiga- 
"winA'pin"'^'.  Ini^'tca'  a'cigi'^tc  iiiA  nenu''s^*'.  Ni'cenwi'gii'i 
ki'cipo'kwi'ga'ckiiw'"*'.        Ni'ce'nw  in    a'A''tanig''''.        Nyawe'nwi 

20po'kwiga"ckat  I'ni  wI'A'kwA'kA'migA'k'',  i'ke'towAgi  ma'A'gi  pame'- 
natcig  a'nano'tawAg  inu'gi  ni'nA,  ka'o'n  A'tanA'kA  i'cikl'cine'po- 
'i^tc  A'tanA"kAwa'"megu  katemina'we'sit  A'tanA'kA'ci'tatAg'''". 
I'ni.  MA'n  ana'pAmAgi  nl'n"*",  a'kwipya'^tcike'kane'tAmani 
tatA'g'''',      nl'nA      a'kwipya'^tcimenwiminawane'tAmani      kago'"''. 

25NemAnii'ci"ape"®'.  Aiya'pi"tcina"megu  neniA'mi'ci'''.  Ini'^tca'- 
'megu  a'ca'wiwa''tc''.  A"ckutana"siwAn  a'ckimene'tAmikAnona'- 
wa^tcin  a'lnAmato'mowa'^tc''.  Ni^'kA'^tc  aya'cimega'pe'e  yo'we 
tA'ci  niml'wa''tcini  kA'nawin  A'ta'w''''. 

Ni"atotA''tca'  in  anetu'namu'*tci  me'to'^^tci  kaka'tonatA  me'to'sane'- 
30mwAn°'".    Wata'sawAga'megu  yo'we  i'n  a'"cawit*".    MAniga"  anetu'- 
namu"*tc  A"cki'^tca'"megu  aya'ci'megutA'cini'mini'*tc'':     "A'o',  'a'o'! 
Nimigu'       i'kwiitige',     u'ckinawatige'!     Ini'ku'     a'ciki'ci'menAgwe 
mene'tAmi       ki'pya^'tcimAni'ina'inAno'kyatA       keke'te'si'menan""^'. 
Nimigu'!       Pemate'siweniku'        i'na'       A'ta'w"''.        Nimi'kA'mug- 
35  wiinA       mA'ni       mAma'tomoni       pemate'siweniku'"      ina'i     wi'u'- 
tenAm'^-^".       Nimigu'     i'kwatige',     u'ckinawatige'.       '"O'     i'niku",' 
wi'i'cita'iiwAgi'ku'i  keke'te'si'menauAni  katemina'watcig'^'".     'A'eki- 
'cki'wa'ug'"'^-*' '      iinatanA      kwiye'nA      wi'menwa'netAm"''^'.        "O' 
ke"tenA'ku"i    pema'te"siweni    tAnatotAma'tigwani    wi'nA     no'^'tc'". 
40Ai'ya"kowi  ki'pya'^tcitA"ci"kAgA  niAmato'monAni  "5' na'kA'<'tc  ayigi 
ma'kwanematcig  uwi^'tca'to'wawa'i  manetowa'i  nenu"s6'a''",  ayi'gi 
tca'g  anago'mAgig'''",  wi'nA  no'^'tc'",  "5'  ayi'gi  ma"A'gi  mAma'tomo- 
ni ki'pya''tcinAna"ine*'tcatAmagatcigiga"  aj-Igi  ta'pi'At  iiwAtenAma'- 


MICHELSON.]  THE    LITTLE    SPOTTED    BUFFALO.  513 

also.  If  any  one  at  all  wishes  to  worship  this  way,  at  the  very  time 
he  is  about  to  speak  he  should  first  stop  to  give  the  Spirit  of  Fire  a 
smoke.  At  the  time  the  ceremonial  attendants  have  made  (the  food) 
boil,  then  he  should  begin  to  speak :  '  Now,  Spirit  of  Fire,  I  bm-n  this 
tobacco  for  you.  Verily,  there  is  no  place  where  you  are  not  heard. 
Such  is  your  reputation.  I  pray  that  you  will  tell  it  uprightly  for 
me.  Verily,  you  must  trutlifully  tell  how  I  worship,'  he  says  to  the 
Spirit  of  Fire;  'and  I  likewise  make  the  One-who-lies-with-his-eye- 
looking-through-in-the-smoke-hole  first  smoke  my  tobacco,'  he  says 
to  liim,  'yea,  this  is  what  I  say  to  him,'  he  says  to  him.  Then  he 
asks  of  him  that  he  live  long  and  that  he  be  given  one  slice  in  return 
(i.  e.,  victory  over  the  enemy)."  That  is  how  he  who  was  first 
blessed  was  instructed  by  that  old  man.  That  is  all  he  was  told  by 
liim  at  that  time. 

I  shall  likewise  relate  (what  happened)  subsequently.  That  little 
(stone)  buffalo  is  not  (fully)  constructed.  He  is  painted  in  a  very 
spotted  manner.  When  they  talk  about  him  he  is  held  upside  down. 
Some  are  in  the  habit  of  saying  that  he  (the  stone  buffalo)  is  completely 
constructed.  Yet  it  is  not  so.  This  is  how  that  buffalo  is:  Two  feet 
are  broken  off.  Now  there  are  two  (remaining).  When  the  four 
legs  are  broken  off,  that  will  be  as  far  as  this  earth  exists,  I  have  often 
heard  those  who  take  care  of  it  say,  and  (it  has  been  so)  from  the 
time  when  the  one  blessed  died  down  to  the  present.  That  is  all. 
This  is  how  I  observed  them,  (this  is)  as  far  as  I  know  about  it,  (this 
is)  when  I  first  began  to  carefully  consider  anything.  I  used  to  serve 
as  a  ceremonial  attendant.  Only  once  in  a  while  did  I  serve  as  a 
ceremonial  attendant.  That  verily  is  what  they  did.  They  prayed 
to  the  Spirit  of  Fne  the  very  first  when  they  worshipped.  And  while 
they  were  still  dancing  there,  there  was  a  prayer. 

Verily,  I  shall  now  relate  how  the  one  who  as  if  directs  the  people 
makes  his  speech.  Formerly  it  was  a  warrior  who  did  this.  This  is 
what  he  says  while  they  are  still  dancing  for  the  first  time:  "Hello, 
hello!  Dance  women,  youths!  That  is  exactly  how  our  venerable 
man  who  first  performed  this  (ceremony)  urged  us.  Dance !  There 
is  life  there.  T\Tioever  dances  for  this  religion  shall  truly  obtain  (long) 
life  from  it.  Dance,  women,  youths.  'Oh  that  is  sm-ely  so,'  our  old 
people  will  think  and  those  who  blessed  them.*  Whoever  is  called 
'Muddy-Body'  will  approve  of  it.  Oh  they  surely  must  have  told 
each  other  that  there  was  life  (in  it),  so  be  it.  He  who  concerned 
himself  in  the  distant  past  with  the  religions  and  those  who  remember 
the  little  buffaloes  who  are  their  guardian  spirits,  also  all  to  whom  I 
am  related,  so  be  it;  also  those  who  have  taken  care  of  the  religion 
down  to  the  present  time — if  you  please  the  ones  who  furnished  this 

*  The  sense,  even  if  rendered  rather  freely. 


514  THE    LITTLE   SPOTTED  BUFFALO.  [eth.  axn.  40. 

wutcigi  mA'ni  kl'giinon  ayl'gi  pema'te'siweni  ki'inane'megog'''V' 
a''ina''tcip  Inani  mmi'ni'*tci''',  "'6'  AnA'sa''kA  pwawimlwe'kwii'- 
'tawagw  anoka'"na'sut'^'.  Ini'ku'i  wi'i'cita''awAgi  mamatometcigi 
wi'nA  no'''tc''.  'O'  mA'nA  na''k*',  wi'nA  no'^'tc'',  mama'tomut*', 
5wi'nA  no'Hc'',  'o'  I'ni  wi'ine''tagu''tci  maraato'ma'^tci''',  wI'nA 
no'''tc'".  'O'  a"citAmi"*tca''  winwawA  nenu'so'g'''',  wi'nA  no'^'tc'', 
na"ina"  i'pA'ta'tcigawat^",  wi'nA  no'^'tc'',  wi'me'kwinawa'"sowAg'''', 
Wi'nA  no"'tc'".  "O'mAni'^tca"  wi'i'ci'geniw'^''.  No'ci''semAg''''; 
Wi'nA    no'^^tc'',     a'citAmi'^tca'',    wi'nA    n6''*tc'',     ni'napa'ku'kwa'- 

lOwawAgi  negu'twapyag  a'mAnatapyagA'tenig'''',  wi'nA  no''*tc''. 
Na''k*",  Wi'nA  no'^'tc'',  wi'kitA'cipwawimane'cigwaga'pawa- 
''tci  na"ina',  wi'nA  no'^'tc'",  a'niAne'sowA'kya'seto'nigwan 
u'tA'kimi  ma'netoW"^',  wi'nA  no'''tc''.  Kinagwi  winwa'wA 
wi"kitA'ciinami'capA"tci"towa''tc      uwi'yawaw"'',      wi'nA      no'^'tc''. 

15Na''k'^',  Wi'nA  no'^'tc'',  a'cowA''kAmigi  kiwate'ci  kAnotAma'- 
gugwan  u'to'kimi  mA'ni  nanotA'^tcii'  wi'A"kwita"am''tc'',  wi'nA 
n6'''tc''.  Tcagi  no'^'tc  a'nAto'ta'su''tc.i  mama'tomut*',  wi'nA 
n5"*tc''.      'O'  ayi'g'''',  wi'nA  no'^'tc'",  mA'ni  wi'nA  no'''tc'',  mAma'- 

ki"        -rari'nA       nrl'dfr-i'         QTrT'frki' 


tomoni    nana'ine'^tcatA'magat*',    ayi'g'''',    wi'nA    no''^tc'',    ayi 


to 


20  Wi'nA  n6''^tc'',  negu'ti  wi'inanemegu''tci  nenu'so'''',  wi'nA 
no'''tc''.  Na"kA,  wi'nA  no'''tc'',  a"citAmi,  wi'nA  n5''*tc'',  ma'A'g 
i"kwawAgi  wi'n  ayi'gi  winwa'wA  me'to'saneni'wiweni  wi'inaneme'- 
gowjl''tci  mamatoma'wa''tci"'',  wi'nA  no'^'tc''."  I'n  anetu'namu'^tc 
ini  na''ina"  a'ni'mini'^tci  na"ina'. 

25  Ka'o'ni  na"kA'''tc  anA'piwa'^tci  tatA'gi  kutAgA'gi  nanu'swA'- 
'ckwa'Ag  ayawinA"ckwawa''tci  tatA'g'''',  piti'g  anA'piwa<*tc'', 
ka'kinawatA'pitcigi  tatA'gi  na"k  anA'piwa^'tc''.  AnA'piwa^'tci 
mA'n  aiyo"  netA'nepya'A  na'kugatcigiga'i  na'kA'''tc  a'ci''sowa^tc'", 
mAmi"ci'Agiga'i  tcagi'megu  kigii'mitcigigil'  a''cikegi  tatA'gi  piti'g''"', 

30  a'nc'niA'su'^tciga'i  nenu'so"  a'ks'tiiwig'''',  a'tAne''sowa'*tci  kigii'nugig 


I'n  a''cikegi  tatA'gi  piti'g'"''.  Pe''k  aiyo"  ka'o'ni  n^'kA'^'tci  wa- 
"*tcim6''kA'Ag  u'''tcinaw  a'cigwa'gapa''tci  nenu's5'A  ma'A'gi  mAmi'- 
"ci'Agi     me'ce'megu     ne"ki     me'cemegonA     kiwi'ca'wiwAg     ina'''. 

35Piti'ge  keta'gAneg  u'''tcinaw  a'ne'mA'su''tci  wAiiAtaga'  ina" 
A'tawi  tatA'g''"'.  Tcawine''k  in  a"nemA''su''tcin  i'nA  nenu'so''"^". 
Ka'o'ni  me'to'''tci  wa''tcimo''kA'Agi  tci'tApitA  ma'kwi'so'A  niinu- 
'so"i'sut'^'.  Me'to'^tci'tatAg  ina  katA'kya'pitcigi  ne'nu'sogi  mane'- 
towAg''''.        Inini'    tatAgi   napApi'tAmawa'wa''tcini    ka'tApi'ni'^tcin 

40ini'n''''.      I'ni    wa''tcinA'23iwa'*tci    ka'kinawatA'pitcig''''.      I'ni    wi- 


MICIIELSON.]  THE    LITTLE    SPOTTED    BUFFALO.  515 

gens  festival,  they  will  bless  you  with  (long)  life,"  is,  it  is  said,  what 
he  (the  warrior)  said  to  the  dancers,  "oh  it  is  very  good  if  you  pay 
attention  to  the  one  who  is  employed  (to  give  the  speech).  That 
truly  those  worshipped  will  think,  so  be  it.  And  he  who  worships,  so 
be  it,  he  will  be  heard  by  those  he  worships,  so  be  it.  Oh,  verily,  in 
return  if  they,  the  buffaloes,  so  be  it,  light  their  pipes  at  the  time,  so 
be  it,  they  will  be  mindful  thereby,  so  be  it.  Oh,  this  is  truly  how  it 
will  be.  Verily,  in  return,  so  be  it.  I  shall  obtain  for  my  grand- 
children one  slice,  the  choicest  bit,^  so  be  it.  And,  so  be  it,  they  will 
not  stand  around  shamefacedly,  so  be  it,  when  the  manitou,  so  be  it, 
sends  war  on  his  land,  so  be  it.  They  shall  adorn  themselves  joy- 
ously, so  be  it.  And,  so  be  it,  if  anyone  whosoever  in  the  land  across 
the  water  individually  speaks  against  this  land  (of  the  manitou)  his 
thought  will  end  prematurely.  That  is  what  all,  so  be  it,  who  wor- 
ship, so  be  it,  ask.  Oh,  also,  so  be  it,  he  who  takes  care  of  (this) 
religion,  so  bo  it,  he  also,  so  be  it,  is  one  person  who  will  be  blessed 
by  the  buffaloes,  so  be  it.  And,  so  be  it,  in  turn  these  women  shall 
also  be  granted  life  and  to  live  long  by  those  whom  they  worship." 
That  is  what  he  says  in  his  speech  when  they  are  dancing. 


And  also  how  the  others  are  seated,  a  member  of  the  buffalo 
society  or  members  of  different  societies,  how  they  are  seated  inside, 
and  how  those  whose  places  arc  well-known.  I  am  (about)  to  write 
(draw)  how  they  sit — (the  women)  who  hmn  and  their  gentes,  the 
ceremonial  attendants,  and  all  those  giving  the  gens  festival,  and 
how  it  is  inside  (the  lodge),  where  the  little  (stone)  buffalo  stands 
(where  the  fire  is)  at  the  end  of  the  long  wickiup,  where  the  dogs  are 
cooked  at  the  gens  festival." 

That  perhaps  is  how  it  is  inside.  Here  in  the  eastern  direction, 
toward  which  the  little  (stone)  buffalo  is  facing,  these  ceremonial 
attendants  do  as  they  are  inclined.  Inside,  in  the  direction  of  the 
center  pole  where  (the  stone  buffalo)  stands,  there  is  a  little  ridge  of 
earth.  In  the  middle  of  this  is  where  that  little  buffalo  stands.  And 
it  seems  as  if  the  one  seated '  in  the  east  belonged  to  the  Bear  gens 
and  belonged  to  the  Buffalo  society.'  In  a  way  it  is  as  if  the  mani- 
tous,  the  buffaloes  who  have  fixed  places,  were  there.  They  in  a  way 
represent  the  (buffalo)  who  sits  fixedly.     That  is  why  they  whose 

^  The  whole  is  symbolical.    The  leaders  of  the  enemy  are  meant. 

fi  Unfortunately  the  drawing  is  too  indistinct  to  be  reproduced.  A  copy  (with  a  few  trivial  modifica- 
tions) is  substituted:  see  Figure  2,  p.  517.  According  to  Harry  Lincoln,  the  PAgA'gAmawa'Agit'*  men,  etc., 
to-day  do  not  occupy  the  places  shown;  hut  the  women,  smokers,  and  ceremonial  attendants  do.  This 
isin  accordance  with  the  suggestion  given  above,  p.  502. 

"  Plural  in  meaning. 

8  Literally,  those  who  are  named  after  the  buffalo. 


516  THE   LITTLE   SPOTTED   BUFFALO.  [eth.  anx.  40. 

'inA'piwaHc  a'cike'kA"A'mawu'*tci  nA'cawai'ye  mA'wawi"so'Ag''''. 
A'gwi  wi'seni'wa<'tcm'''',  me'to'^'tci'megu  tatA'gi  kiga'nowAg''''. 
Ka'o'n  wa'^tcinawA"kwanigi  wiitA'pitcigi  ka'ca'ugimawi'"sutcig'"'. 
Ka'o'ni  tatA'gi  wa''tcinawA''kwanigi  ka'tApi'ni^'tci'i  manetowa' 
5ini''i  tatA'gi  napAprtAma'wa<'tci'i  na''kanig  ini  kutAga"  ayigi'- 
megu.  Me't6'''tc  i''k\vawAgi  maneto'wa'i  napApI'tAma'watcigi 
ka'tcigitA'megu  i'kwa'wA  pwawi'sagi<'tca'witcig  Ini'g  ini  kegye- 
"tcitepAgi'  tatAg''''.  Ka'o'ni  na'kA'''tci  wa'^tcipAgi'ci'monig''''. 
A'si'gakegi  pAgA'Amawi''sutcig  aya'tA'gowa''tc  utApI'nwawaw"'''. 
10l"kwawAgi  ki'ck5'i"kwawAg''''.  "Wa''tcinawA''kwanig  u'^'tcinawe 
watA'piwa<*tc''.     Ka'o'ni  na''kA  wa'^tcike'si'yanig'"'.     A'slga'genigi 


mene'ta'mApiw  i'kwaw^*',  m'ganlt  i'kwa'W*'.  A'tcItApi'^tc''. 
A'ke'kinawa'tApi'^tc''.  0'ckA''ci'kwawA.  Ka'o'ni  na"ina'  na''k 
a'tci'tApi'^tci  wamig6'"i'sut'^'.  Nanu'swA''ckwatcigiga''megu  kegi- 
isme'simego'nigi  pamike'kinawatA'pitcig''''.  I'n  a''cikeg''''.  Ka'o'ni 
na"kA  wa'^tcim6''kA"Ag''''.  A'si'gakegi  na'kA'^'tc  a'tci'tApi'^tci 
ma''kwi'sutA  nanu"swA'ckwa'  i'kwii'w™'''.  Na'"kA  na''kugat 
6'ckA'ci'kwaw''*'.     I'n  anA'piwa'^tci  piti'g  a'kl'ganug  aiyo"''. 


MICHELSON.] 


THE  LITTLE  SPOTTED  BUFFALO. 


517 


places  are  well-known  sit  so.  They  will  sit  as  was  determined  long 
ago  for  them  by  the  Wolf  gens.  They  do  not  eat;  they  in  a  way  as 
if  celebrate  the  gens  festival.  And  those  who  are  seated  on  the  south 
side  are  the  Kindly  Chiefs.  Now  they  in  a  way  represent  the  mani- 
tous  who  sit  fixedly  and  also  others.  It  seems  as  if  women  imper- 
sonating the  manitous  .were  well  on  in  years,  those  who  ceased  to 
have  catamenial  flows,  in  a  way  important  women.  And  now 
(regarding)  the  west  (side).  In  the  corner  those  named  after  the 
Ringed  Perch  ( ?)  have  their  seats  thickly  together  ( ?) .  The  women 
are  KrckD'Ag"^''.  They  sit  toward  the  south  (i.  e.,  southwest  corner). 
And  also  (regarding)  the  north  (side).     In  the  corner  a  woman,  the 


15  o            ooooooooooooo 

7 

GOO   ,1 
12  0  oo                                           ,Q 

ooooo        ooooooooooooo 

O     0    °     ° 
o  O           O     o 

8         O 

o 

13 

0 . 

6 

0°°°   5 
O  o  o 

o       o  oo  o 

14         o  0  O  O                   O                                  ,0 

tt»ttt»ftttt 

O                       OOOOOOOOOOOO 
18                                                 9 

11 

o  o  o 

O  0    O  0  o 

O  O  O  o  o  o 

0 
13 

O  1? 

2 

Fig.  2. — Ground  plan  of  the  bark  house  in  which  the  ceremony  takes  place. 
The  explanations  given  in  the  current  syllabary  are  transcribed  phonetically  and  translated. 
1.  WS'itcimo'kA'Agti'  east.  2.  WttiitcinawA'kwag''i'  south.  3.  WaJtcipAgi'cimugi'''  west.  4. 
WS^tcike'siyag''' north.  5.  A'ckutawi'tire.  6.  A'nemA'su<'tcinenu'so'»' where  the  little  buffalo  stands. 
7.  AtAma'Ag"^'*  smokers.  8.  MAmi'd'Agi^'' ceremonial  attendants.  9.  Kiganutcig'''' thosecelebratiug  the 
gens  festival.  10.  NimitcigineniwAgima'Agki' these  are  men  dancers.  11.  I'kwawAginimitcig'''' women 
who  dance.  12.  I'kwSwA  niganit*'  the  leading  woman.  13.  I'kwSwA  na'kugat*'  a  woman  who  hums. 
14.  Na'kuwatAi'kwawA  a  woman  who  hums.  15.  N;inu'swA'ckwa"Afi'tcitApi<*tciwamig6'*' where  a  mem- 
ber of  the  Thunder  (Feathered)  gens  sits  who  belongs  to  the  Buffalo  society.  16.  Nanu'swA'ckwa'A 
a'tcitApi"3tci  ma'kwi'sut**  where  a  member  of  the  Bear  gens  sits  who  belongs  to  the  Buffalo  society. 
17.  Ka'cawi'ugimawi'sut*'  one  belonging  to  the  Kindly  Chief  gens.  18.  FAgA'Amawi'sut*'  one  belonging 
to  the  Ringed  Perch  (?)  gens. 

leading  woman,  sits  in  front  of  (the  others).  That  is  where  she  sits 
down.  She  is  an  impersonator.  She  is  an  O'ckA'c-*^'  [To'kan""^'] 
woman.  And  she  who  sits  there  at  the  time  is  a  member  of  the 
Feathered  gens.  All  those  whose  places  are  well  known  belong  to 
the  Buffalo  society.  That  is  how  it  is.  And,  moreover,  (how  it  is) 
on  the  east  (side).  A  woman  likewise  sits  in  the  corner  who  is  a 
member  of  the  Bear  gens  (and  also)  who  is  a  member  of  the  Buffalo 
society.  And  (this  same  woman)  who  hums  is  an  O'ckA'c^'  [To- 
'kan°-^']  woman.  That  is  how  they  sit  within  when  a  gens  festival  is 
held  here. 


518  THE    LITTLE   SPOTTED   BUFFALO.  [eth.  axn.  40. 

NakA''*tci    na'"ma'     a'A'ckipa"kene''tc    a'nAgA'mowa''tci    kiga'- 

nutcig''''.      MA'niga'    a'cina'giiwa'^tc    a'A'cki'meguwapikl'giinug''''. 

MamaiyA'tatAg   a'api''ckune''tci   na''ina"i   nenu'so''    a'nAna'igapa'- 

■wi"e''tc''.      MAniI"crAga'    nl'ganit   api''ckuiiat*".     A'pena'^tci'megu 

5  mAmi'"crAgi  nana'i'kAma"gatcig''''.     MAniga"  ayl'gi  nAgA'mona"'": 


Mo'klyani  mo'kiyani  na; 
Mo'klyani  mo'klyani  na; 
A'wI'mo"kIyani  mo"kIyam; 
A'\\i'm6"kiyani. 

10     Ka'5'ni  pa'si'g"' : 

Pa'"klyani  pa"kiyam; 
A'wl'pa'klyani; 
Pa"kiyani; 
Awl"pa'"kiyani. 

15  A''ci'seg'''.  Ki'caiyog  inlni  A''tca''megu  a'api"ckuna'^tci  mAml- 
'ci"*",  na'kA'<'tc  a'tA'ciwa''tci'megu  klgii'iiutcig  a'sA'kA'Ama'wawa- 
''tc''.  Na''ma'i  ki'cigapawi"eme''tci  tca'wine'k  a'tetepu"sawa^tc 
a'sA'kA"Ama'wawa''tc  ini'ni  nenu'^SD'An"''.  A'ca'wiwa"^tci  na'pe"*'. 
Ki'cinemA"s\vi'e<'tc  in  a'wapmo"swawa'^tc''.    NawA'''tci   kl'cino'swa 

20wa'''tc  in  A'^tca"megu  na''k  a'sA'kA'Ama'wawa''tc  a'nemA'so'"ini- 
"'tc''.  Ki'citcagi'sA'kA'Aniawa'\va''tcini  na'kA'''tci  kiga'nutcig'''', 
ka'o'ni  mAmi'ci"  a'An6'"kane''tci'  sagi"'tc  i"c  a"witA'mawa''tci' 
sagi'^^tc  awi'ni<*tci'''.  lyama"  tatA'gi  pya'^tci'ca'wiwa'^tc  iiya'ima- 
mawA'se'towa^'tc''.       Ca'ckipa'pe'e    nowi'wA    mAmi'ci"    a'kwiigo'- 

25'otAg'''.  MAnipa'pe'e  kiwetu'namu'^tc'',  "A'pi'tci'^tci'megu'  sA'kA- 
'A'mawu'ku  keme'come/'senan"'*^'."  Inapipa'pe'e  me'to'sane'ni- 
wAg'"''  "KetApeno'e'mwawAgi  pyane"ku  wt  sA'kA'Ama'wawAg"'''," 
a'ine'^tcipa'pe'e  me'to'sane'niwAg'''',  "pemate'siweni'ku'  aiyo" 
A'ta'w"''',"     'inapipa'pe'"'.       Ini'*tca'"megu    ke'te'n    a'ca'wiwa''tc''. 

30Inina'  inu'gi'^tca'  mA'ni'  ca'cki'megu  anemi'cipya'wa''tcini"  sA'kA- 
'.  A'gwi  ma'mA'ka'^tci  kiwi'a''tcimo"e''tcmi  me'tosa- 
Tetepu'siipi'ga'  a'sA'kA'A'mawu''tc  i'nA  nenu'so"*. 
Ki'citcagi"sA'kA'Ama'wu''tcini  na"k  a'wapinAgA'mowa<*tc''.  Mene- 
'tami'segi'megu  nA'gAmon  a"ci"seg'"': 


35  Tu'tiipA'A  A"kiyu. 

Nemlyu'tapA'A  A"klyu. 
Nemiyu'tapA'A  A'"kiyu. 
Nemlyu'tapA'A  A'klyunemi. 


UICHELSON.]  THE    LITTLE    SPOTTED   BUFFALO.  519 

Moreover,  at  the  time  when  (the  wickiup)  is  opened  up,  those 
celebrating  the  gens  festival  sing.  Now  this  is  how  they  sing  when 
the  gens  festival  is  first  begun.  It  is  probably  early  in  the  morning 
when  the  little  (stone)  buffalo  is  uncovered  and  made  to  stand  in  its 
proper  (place).  Now  the  leading  ceremonial  attendant  is  he  who 
unties  it.  The  ceremonial  attendants  are  always  those  who  attend 
to  (this).     Now  this  little  song  is  used: 

Appearing,  appearing  am  I; 
Appearing,  appearing  am  I; 
I  am  about  to  appear,  appear; 
I  am  al)out  to  appear.' 

And  the  other  half  is : 

I  am  unveiled,  I  am  unveiled; 
I  am  about  to  be  unveiled; 
I  am  unveiled; 
I  am  about  to  be  unveiled.'" 

That  is  how  (the  song)  goes.  After  (this  song)  is  used  then  the 
ceremonial  attendant  first  unties  it,  and  as  many  as  are  celebrating 
the  gens  festival  make  an  offering  of  (tobacco)  to  it.  At  the  time 
when  it  is  made  to  stand  in  the  center  they  walk  in  a  circle  (about  it) , 
making  an  offering  (of  tobacco)  to  that  little  buffalo.  That  is  what 
they  are  accustomed  to  do.  After  it  has  been  made  to  stand  up, 
then  they  begin  to  fumigate  it.  After  they  fumigate  it,  then  for  the 
first  time  they  again  make  offerings  (of  tobacco)  to  it  where  it  is 
standing.  Again,  after  all  those  celebrating  the  gens  festival  have 
made  offerings  (of  tobacco)  to  it,  then  a  ceremonial  attendant  is 
sent  outside  to  tell  those  who  are  outside  (to  come  in  and  make 
their  offering).  That,  it  is  likely,  is  what  they  used  to  do  while  they 
were  living  in  villages.  Only  the  ceremonial  attendant  usually  went 
outside  when  he  cried  out  at  the  top  of  his  voice.  This  is  what  he 
would  go  about  saying,  "  Make  an  offering  (of  tobacco)  to  our  grand- 
father." The  people  would  be  told  that.  "Bring  your  cliildren  so 
they  may  make  an  offering  (of  tobacco),"  the  people  would  be  told, 
"life  is  here,"  they  would  be  told.  That  is  surely  what  they  did. 
To-day,  at  the  present  time,  they  merely  make  offerings  (of  tobacco) 
to  (the  little  stone  buffalo)  as  they  continue  to  come.  They  in  no 
way  go  around  telling  the  people.  They  walk  around  in  a  circle  and 
make  offerings  (of  tobacco)  to  that  little  buffalo.  After  all  have 
made  offerings  (of  tobacco)  to  him,  they  again  begin  to  sing.  This 
is  how  the  first  song  goes: 
(Merelj'  syllables.) 


» It  is  as  if  the  little  buffalo  were  talking,  saying,  "I  appeared,  uncovered." 

'n  The  other  halt  is  a  kind  of  a  chorus.    That  is,  the  songs  given  in  the  text  are  given  in  abbreviated  form, 
not  exactly  as  sung.    The  object  is  to  keep  the  written  songs  from  being  too  long. 


520  THE    LITTLE    SPOTTED    BUFFALO.  [eth.  a.nn.  40. 

I'ni    mene'tami'segi    nA'gAmon"''.      Ka'o'n    anato'tatilgi    niA'ni 

nA'gAmoni    me'to'^'tcip    a"a''*tcimug'''',  "  Iniyap    in    a'mAtato'mo- 

yag'""'."      A'"ine''tci  tatA'gi  katemina'gfitcigi   nenu'so'g''''.      Ini'ni 

tatA'gi  wa'^^tci  mene'ta'mi'segini  nA'gAinon"''.    Ka'o'ni  kutAgi  na''kA 

5nA'gAmon°'',  ni'cd'nAmeg  a'ta'g''''.    Na"k  a"ci'segi  ni'A'nepya''^'. 

Yugona  anu'sogi  ite'pi. 

Yonwawi  iyugoni  'anu'sogi  utane'nonwawi'i. 

Ini     na'kA     me't6''^tc     a"a"'tcimug'''',    "Nenu'so'g    utA'pinwagi 
nftcItA'pipen"*' "    i'dwapi'tatAg""''.      Na"kA  mA'ni   nA'gAmon   a'a- 
10 '*tci'mo"e'^tc'',  "  Ni'tcitA'pipenA  ketA'pinwag*'''/'  a''ine''tci  tatA'g''''. 
Na''kani  ka'o'ni  ne'so'nAmeg  a'ta'gi  na'kA'^^tci  nA'gAmon°'': 
Ke'tawini  "o'ni  a'ketiiwlni  "ona''e  ke'tawini  'ona''e. 

Ini  na"kA  negu'ti  ka'5'n  a''ci'seg''''.  Me't6''*tci  na"k.\  tiiwa'- 
'igAn  a'a''tci'mo'e''tc  a'Anwa'wa'u'^tc''.  I'ni  na''kan  i'ciwiipi  me'to- 
15  ^tci'  tatAgi  kiigo"  wrpwawi'i"cawi'*tc  anwa'wa'wa'tanin  A''kii'k6n''''. 
I'ni  \va'"^tc  ina"  A'tagi  nA'gAmon"''. 

Ka'o'ni  na"kA  kutA'gi  nA'gAmon"'": 

Yo  newiwinegi,  yo  newiwinegi; 
Yo  newiwinegi,  yo  newiwinegi; 
20  Ayo  mAna  neniA'sota  newiwinegi. 

I'ni  na''kA  kutA'g  a"ci"seg''''.    A'a''^tcimug  a'nenu"swiki'ganug''''. 

Ka'o'ni  na'"kA  kutA'gi  na''k*': 

Nanomiga'pawAgi; 
Nanomiga'pawAgi; 
25  SnanomigapawAgi; 

Nanomiga'pawAgi; 
Yo  newI'winAgi; 
AnanomigapawAgi. 

Ka'o'ni  pa'si'g'''': 
QQ  Ku'lvu'lcuga'pawAgi; 

Ku'ku'kiga'pawAgi; 

Ku'ku'kiga'paw.igi; 

Ku'ku'kiga'pawAgi  'e'; 

Yo  newl'win.4.gi; 
35  Ku'ku'kiga'pawAgi  'e; 

Ku'ku'kiga'pawAgi  'e. 

I'ni  na"kA  kutA'g  a"ci'segi  nA'gAmon"''.  Me'to'^'tc  uwi'winAg 
a'a''^tcime''tc  a'mi'ckawe"siwa''tc'".  PA'gAmet  u'wiya'  ini'  mvi'- 
wina'i  ke'tci'megupopo'ke'*tca"una'^".  Inin  i'ciwapi'senwimegoni 
40nAgA'm5na''". 

Ka'o'ni  na"kA  kutA'g  ina"  it' tag'''': 

Kemenanimene  ke'te'nA  ke'tena'e  a'kananawini  nl'a; 
Kemenanimene  ke'tena'e  a'kAnonani  nina'a. 


MiCHELSON.]  THE    LITTLE    SPOTTED   BUFFALO.  521 

That  is  how  the  fii'st  song  goes.  Now  when  this  song  is  recited, 
it  is  the  same  as  if  "At  last  we  are  going  to  worship"  were  said. 
That,  in  a  way,  is  what  the  buffaloes  who  bestow  blessings  are  told. 
That,  in  a  way,  is  why  the  song  is  put  in  first.  And  there  is  another 
song  which  is  the  second.     I  will  also  write  how  it  goes. 

The  buffaloes  thither, 

The  buffaloes  in  their  places." 

Again  it  was  as  if  in  a  way  said,  "We  are  going  to  sit  down  in  the 
buffaloes'  places."  And  they  (the  buffaloes)  are  in  a  way  told  by 
this  song,  "We  are  going  to  sit  down  in  your  places." 

And  then  also  the  third  song  is: 

I  am  drumming  you,  I  am  drumming  you  (?) 

That  is  how  another  one  goes.  It  again  is  as  if  the  drum  were 
spoken  to  when  beaten.  And  also  it  is  in  a  way  so  that  nothing 
may  happen  to  the  drummer  (whenever  it  is  beaten).  That  is  why 
the  song  occurs  in  that  place. 

And  (here  is)  another  song: 

Yo,  on  my  horn,  yo,  on  my  horn; 
Yo,  on  my  horn,  yo,  on  my  horn; 
This  one  who  stands  on  my  horn. 

That  is  how  another  one  is.     That  a  buffalo  gens  festival  is  being 
held,  is  told. 
And  (here  is)  likewise  another: 

They  stand  and  shake; 
They  stand  and  shake; 
They  stand  and  shake; 
They  stand  and  shake; 
Yo,  my  horns; 
They  stand  and  shake. 

And  the  other  half  (is) : 

They  turn  themselves  around; 
They  turn  themselves  around; 
They  turn  themselves  around; 
They  turn  themselves  around; 
Yo,  my  horns; 

They  turn  themselves  around; 
They  turn  themselves  around. 

That  also  is  how  another  song  goes.  It  is  as  if  to  tell  of  the  power 
(of  the  buffaloes')  horns.  If  any  one  is  struck  by  those  horns,  he 
would  be  terribly  pierced  thi'ough  the  belly.  That  is  the  meaning  of 
that  little  song. 

And  again  another  one  comes  in  there: 

I  like  you  (?)  surely,  surely  when  I  speak  (?)  to  you; 
I  like  you  (?)  surely  when  I  speak  to  you. 

"  The  people  represent  the  buffaloes. 
3599°— 2.5t 34 


522  THE   LITTLE   SPOTTED   BUFFALO.  [bth.  ann.  40. 

Ka'o'ni  pa'si'gi  na''k  a'wa'pi'seg"": 

Kemenanimene  ke'tena'i  a'kIyu''sayAni  kina'a; 
Kemenamimene  ke'teni'i  a'kiyiiyaiyAni  kina'a. 

Ka'o'ni  na''kan  ina"  a'tag"^''.  A'ciwapi''seg  ini  kA'nawIni  tatA'- 
Sg"^''.  Me'to'''tci  iiA'cawai'''^"  " Kemenawanenema''  nl'nA  wi'wita'- 
menani  kiyu"sayAn'"'V'  i'ci'senwi'  tatAg''''.  "NAtupAnige  tatAgi 
kemenwanemene  wrkiwiwita'menan"'","  i'ci'senwi'  tatAg'^'". 

Ka'o'ni  kutA'gi  na'kA'<*tc  ina"  a' tag'''': 

Nenu'so'Agi  kite'powa'sA  mA'ni  A"kiye; 
10  Nenu'so'Agi  kItepowa'sA  mA'ni  A''kiye. 

I'ni  ka'o'ni  wi'nl'miwa''tc''.  Na'*k  a'kA'nakA'nawi"^tci  na'WA'''tci 
no'niAga'e  kakA'notAg''^' :  "Na'i',  tcag  ilnagome'nAgowe  nenitig'"'', 
kinwa'wAga'  i"kwatig''''' !  A'ci'cike'nugw'iini  kekete'si'menan  a'ciki- 
'ci'megu'^tci  kiitemina'gu'^tci'i  wI'nani'miyAg'"'^'.    KrnimipenA<'tca" 

15i''kw"atig''''',  u'ckina'wiitig''®' !  Kepemate'siweni'ku'i  tAnato'tataw 
u'wiya'  A"pena''tci  nl'mit'^',"  a'i"ketu''tc''.  Ki"clni'ketu''tc'',  "  Na'i', 
kirku'ki'ka''^tcigan''"',"  a"ine''tci  ni'ganit*'.  A'ku'ku'ki"ka'''tciga- 
''tc'".  Kutwil'ci'gA  tA"ci\VAgi  ku'ku'krka''tci'gatcig''''.  I'n  a'ca'wi- 
wa'^tci  na''ina'  a'A'ckim'miwa''tc''.    A'meno'kAmi"inigi  ta'tApAgo'ni 

20'u"tapwag  a'A''t5wa"*tc'',  ka'o'ni  o'sowaiiA'go'An  a'6'sowanA'gwiwa- 
'^tc''.  Ta'tApAgo'n  inini  wa'^tcitAgwi'genigi  me'to'^'tci  tatA'g 
a'meno'kA'ralnig  a'a''tci'mowa''tc  a'niAinato'mowa''tc''. 

Ka'o'ni  na"k  a'siniga''tci'gawa''tci  tete'pi  nyawe'nw  ayi'gi  me'to'- 
•'tci  ka'kinawatApi'ni'^tri'i  maneto'wa'  a'witAma'wawa<'tc''.     Ka'o'- 

25  ni  na'kA^'tci  tcAtcawi'a'pe  mAn  a'tAgwa'ginig  a'nimi'tci'gawa''tc  ayi- 
gimega'pe'e  me"sa'kwAni  nemAnawAgi'  sIpwagAnAni'megu  tA'gw 
a'ni'penig''''.  A'a'^tci'mowa'^tc  i'ciwapi'  tatAgi  nipeni'se'niwen 
a'pAga''towa''tc''.  I'n  a'ca'wiwa'^tc'".  Ka'o'n  a'wape'gawa''tc''. 
A."aiyogi  nA'gAmon"'';  mene'tami'segi  nA'gAmon  a'nl'miwa'^tc'': 

nn  Nanapi'tA'monani  nanapi'tA'monani; 

Ananapi'tA'monani,  nanapi'tA'monani; 
Yo  ku'i  nenu'sogi  aya\vino'wa\va<*tci  ini  ino'wayani; 
Nanapi'tAmonani,  nanapi'tA'monani. 

I'ni    me'ne'tAm     a'yowa''tci    pA'si'ki'g     a"ci'segi    nA'gAmon"''. 
35A"co'wi  ni'A'nepya'A  pA"si'kig'''': 

NAnapi'tA'monegi  nAnapi'tA'monegi; 

Yo  ku'i  neniwA'gi  ayawino'wawa"'tci  i'ni  ano'wayani; 

NAnapi'tA'monani. 

I'n  a'mi'ta'  A''tca"megu.     Ini  ki'cai'yogini  negu'ti  tatA'gi  pe"k 
40a"kwa'pyayag''''.      Ka'o'ni    nami'ta''    na'kA    kutA'gi    ni'co'nAineg 
ayo'g'''' ;  na''k  a"katA"Ameg'''' : 

Kenu'sogi  kagiwigapa'wi'Agi  winA; 
Nenu'sogi  kagiwigapa'-n-i'Agi  wi'nA; 
Nenu'sogi  kagiwigapa'wi'Agi  wi'nA. 


MICHELSON.]  THE    LITTLE   SPOTTED   BUFFALO.  523 

And  the  other  half  starts : 

I  like  you  surely  when  you  walk  about; 
I  like  you  sureh'  when  you  walk  about. 

And  that  (song)  likewise  belongs  there.  In  meaning  it  is  a  prayer 
in  measure.  It  runs  as  if  (it  were  said)  a  long  time  ago,  "I  like  to 
accompany  you  when  you  walk  about."  In  a  way  the  sense  is, 
"  Wlien  there  is  perhaps  a  war,  I  wish  to  accompany  you." 

And  likewise  another  (song)  belongs  there : 

The  buffaloes  might  council  over  this  earth; 
The  buffaloes  might  council  over  this  earth. '^ 

Then  they  are  to  dance.  And  the  one  who  speaks  to  it  (the  little 
stone  buffalo)  stops  to  talk  at  length:  "Well,  all  of  you  to  whom  I 
am  related,  men,  and  ye  women!  In  accordance  with  the  way  our 
old  people  were  made  promises  by  those  who  blessed  them,  we  must 
dance  vigorously.  Verily  we  must  dance,  women,  youths.  If  any 
one  always  dances,  his  life  is  surely  spoken  of  there,"  is  what  he 
says.  After  he  says  that,  the  leader  is  told,  "Blow  your  flute." 
Then  he  blows  his  flute.  Those  who  blow  flutes  are  six  in  munber. 
That  is  what  they  do  when  they  first  dance.  In  springtime  they 
place  leaves  at  the  nape  of  their  necks,  and  little  tails  at  the  regular 
place. *^  The  reason  leaves  are  also  used  is  that  they  as  if  tell  it  is 
spring  when  they  are  worshipping. 

And  when  they  blow  the  flutes  four  times  in  a  circle  they  as  if  tell 
the  manitous  who  have  well-kno\vn  places.  And  sometimes  in  the 
fall  when  they  are  holding  festal  dances,  they  would  stand  up  a 
corn-ear  and  corn-stalk  also  at  the  time  of  the  Indian  harvest. 
Symbolically  they  tell  that  they  are  cooking  the  harvest-crop.  That 
is  what  they  do.  Then  they  begin  to  dance.  A  song  is  used;  when 
they  dance  the  first  song  goes : 

I  wear  around  my  neck  for  you,  I  wear  around  my  neck  for  you; 
I  wear  around  my  neck  for  you,  I  wear  around  my  neck  for  you; 
As  the  buffaloes  bellow,  so  do  I; 
I  wear  around  my  neck  for  you,  I  wear  around  my  neck  for  you. 

That  is  half  of  the  song  which  they  use  first.  I  shall  wiite  the 
other  half  over  the  page : 

I  wear  around  my  neck  for  you,  I  wear  around  my  neck  for  you; 

As  the  men  say,  so  do  I; 

I  wear  around  my  neck  for  you. 

That  is  what  they  would  (use).  After  that  is  used  is  as  far  as  one 
song  really  goes.  And  another,  the  second  (song)  would  be  used; 
(a  song)  is  again  started : 

I  make  the  buffaloes  stand  around; 

I  make  the  buffaloes  stand  around; 

I  make  the  buffaloes  stand  around. 

1^  "They  might  have  a  little  to  say  about  it."  is  the  meaning. 
' '  Free  translation 


524  THE   LITTLE   SPOTTED   BUFFALO.  [eth.  ann.  40. 

Ka'o'ni  pa'si'gi  na'"k'*^': 

Nenu'sogi  kiwanAtaga'wi'Agi  wi'nA; 
Nenu'sogi  kiwanAtaga'wi'Agi  wI'ua. 

Ka'o'ni  na"kA  kutA'g''''.    Na"k  a''aiyogi  ne'so'nAmeg  il/'tag'''": 
5  NAna'wi  na'wi  netA'tawa'  'ope''kwAnegi; 

NAna'wa  nAna'wa  netA'tawa'  'ope''kwAnegi. 

I'ni.     Ka'o'ni  pa'si'g""'": 

NAna'wi  na'wi  netA'tawa  netA"tawani; 
Nanawi  nanawi  nanawi  netA"tawani  tA''tawani. 

10  I'n  A''tca''megu  ne"s'^''.  Ka'o'ni  kutA'gi  na'kA"'tc  a'mi'ta'i 
katA"Ameg'''".    Ka'o'ni  na'mi'ta'i  mame''ticina"i  negu't  aiyo'g'''': 

Ni'nA  kemlnene,  ni'nA  keminene,  nl'nA  kemineue 
KAkAglwa  nema'gwaiyani; 
Kemlnene  nInA  keminene. 

15     Ka'o'ni  pa'si'g"^'': 

KinA  keminene,  kInA  kemlnene,  kinA  keminene 

Ne'nu'sogi; 

Keminene  ninA  kemlnene,  kin  a  keminene. 

I'n  a'mi'ta'  poninrmiwa''tc  A"^tca"megu  ne'gutenwi;  kawAgi 
20ne'se'nwi.  Ka'ona'mi'ta'i  ki'cini'miwate  nawA'^'tci  pA"kime''tci 
pamike'kinawatA'pitcig''''.  A'tii'i'minAni  pA''kune''tci  wa''tcim6- 
'ka"inigi  wa^'tci'se'nigin  A'ta'i'minAn  i'kwa'wA  nigani't*'.  'O'  tAg- 
waginigiga"  A'ckita'A'n  amipA'ki'me'^tcin"'".  Ki'cipA'"kunet  ina'mi- 
'ta'i  na"kA  neni'wA  wata'pAnigi  wa'tApitA  me'siwaya'Ani  pA'ki'- 
25mena'A  tana"ka'i'  si''sipa'k"''.  Ka'ona'mi'ta'  na"kA  Ke'ce'u'gunawA 
pA''kime'^tci  kago'"megu  wl'ckupi'se'niwa'i  'o'  tana'ka'i  me'cemego'- 
na'i  kiigo'a''".  Ka'oni  na''kA  PAgA'Ama'wa'Ag'''',  tcagiwa''niegu 
a"tA'"ciwa^tci        ka'kinawatA'pitcig''''.  Ki'citcagiwrku'wawa'*tci 

tA''swi  pa''kime''tc  i'ni  na''k  a'nawA'*tcikAnakA'nawi''tc'': 

30     "Ka'o'ni  na'i'  wl'seni'gu  tcagi'ma'Agi  ina'kwane'tAgig''''." 

Tca'g  ina'mi'ta'i  ke"kA'u''tci  pya'togsvan  i'ni  nu'<^tci\veni  mi^'tci'- 
we''tcin''''.  A'kA'nakA'nawi<*tc'',  "Ka'o'  ini<^tca'  a'cimenwi''kanu- 
<*tci  mA'n  a'me'kwa'nema'^tc  uwi''tca'"towa''',  ini'^tca'  a'nAtawii'- 
netAgi     wi'Anemimenwipema'te'si''tc'',     i'ni'^tca'     ■wa'*tci'cawi''tc'', 

35nanagA''tc  ayi'g  A'pe'naweni  wi'pwawimaiya"cko'su''tc'',  a"tA''swa- 
goWtci  wi'pwawimaiya''ckagu''tc  A'penawena"An°'',  na'kA'''tci  wi- 
'pwawikimane'cigwa'gapa'^tci  na''ina'  a'ku'kiinetAnii'nigwan  u'tA- 
"kimi  manetowa'''.  Ma'Ani''tca"i  'A'cki'cki'wa'ug^vA'  ane'me'^tcini 
ne'nu'soni  mayawi'ma'^tcLn  a'pA'kaya'kunA'mawa'^tci  mA'ni  wi'cku'- 

40pAnigi  wi'se'niwen"''.  Na'kA'^'tc  ayi'gi  ki'kA'ma'a'i  pamike'tApi'ni- 
''tci'i  kegye'tcine'nu's5'i  uwi'^tca/'towa'i  'i'n  ayi'g  awAta'kunA'- 
mawa''tc  a'nigana'kunA'mawa''tc  a'ku'nawAii""''.  Ini"^tca'i  wi'u- 
<'tcimi'''tciyag'''"'',  wi"senig''"'!"  a"ine''tci  pa'ki'metcig''''. 


MiCHELSON.]  THE    LITTLE    SPOTTED    BUFFALO  525 

And  the  other  half  (is) : 

I  lead  the  buffaloes  around; 
I  lead  the  buffaloes  around. 

And  there  is  another  (song) .     The  third  song  is  used : 

Far  off,  far  off  I  place  it  on  his  back; 
Far  off,  far  off  I  place  it  on  his  back. 

That  is  all.     And  the  other  half  (is) : 

Far  off,  far  off  I  place  it  on  him,  I  place  it  on  him; 

Far  off,  far  off,  far  off,  I  place  it  on  him,  I  place  it  on  him." 

That  is  the  third  (song).  And  another  would  be  started  again. 
And  one,  the  last  one,  would  be  used: 

I  give  to  you,  I  give  to  you,  I  give  to  you 
The  crow  as  my  headdress; 
I  give  to  you,  I  give  to  you. 

And  the  other  half  (is) : 

I  give  to  you,  I  give  to  you,  I  give  to  you 

The  buffaloes; 

I  give  to  you,  I  give  to  you.'^ 

Then  they  would  cease  dancing  for  the  first  time:  there  would  be 
three  more  times  (which  they  would  dance).  And  after  they  dance 
those  who  have  particular  places  are  assigned  (food).  The  leading 
woman  on  the  east  side  would  be  assigned  strawberries,  strawberries 
wliich  have  been  placed  there.  Oh,  in  the  fall,  she  would  be  assigned 
watermelons.  After  she  had  been  assigned  (food),  then  a  man  who 
sits  on  the  east  side  would  be  assigned  maple  syrup  or  maple  sugar. 
And  the  Kindly  Chiefs  would  be  assigned  anything  sweet  or  any- 
thing. And  then  those  belonging  to  the  Ringed  Perch  (?)  gens,  and 
all  who  have  particular  places  (would  be  assigned  food).  After  as 
many  as  are  assigned  (foods)  have  all  extended  invitations,  then  (the 
speaker)  would  again  stop  to  talk  at  length : 

"And  now  eat,  all  those  who  remembered  this." 

Every  one's  name  would  be  called  out,  whoever  brought  food  that 
was  being  eaten.  (The  speaker)  makes  a  speech:  "And  that  is  how 
kind  a  deed  he  did  in  remembering  the  namers  of  his  society,  that  is 
how  kind  a  deed,  because  he  desired  to  continue  to  live  well  is  why 
he  did  so,  and  also  so  that  he  would  not  meet  disease,  that  all  his 
relatives  would  not  meet  disease,  and  that  he  might  not  stand  around 
shamefacedly  when  the  manitou  changes  the  seasons  of  his  earth. 
He  dedicates  this  sweet  food  to  the  buffalo  who  controls  (the  buffa- 
loes), whose  name  is  'Muddy-Body.'  And  he  also  dedicates  it  to 
the  very  important  buffaloes  who  are  the  namers  of  his  society  and 
puts  aside  tobacco  for  them  first.  So  you  will  eat;  eat!"  is  what 
those  invited  are  told. 

•*  The  Indian  words  are  badly  distorted  in  the  song. 
18  Note  ninA  in  the  first  half,  but  kinA  in  the  second. 


526  THE   LITTLE   SPOTTED  BUFFALO.  [eth  ax. v.  40. 

In  a'ca'wiwa'^tci  negutenwi  tatAg  a'pone'gawa''tc''.  Na"ina'i 
ki"cit<'agi'senyawa''tciiii  na''k^',  ''Xa'i'  a'Api'yagwini  naya'pi  nAna'- 
'Apig^"',"  a''ine'*tc''.  Xaya'pin  a't.citA'piwa'^tc''.  Ca''ckiiia'nawA- 
'^toike'tci'AtA'mawa'^te  atA'ma'Ag^''.  Ka'o'ni  na"kA'''tc  A'ckA- 
5  "^tci'megi  iia''k  a'nawA'*tcina'kA''^tcmAgA'mowa'*tc'".  Ki'ciwl'seni'- 
ni*^tciiii  na'ka'n  a'wapinAgA'mowa'*tc'': 

Pa'si'ta'watugA  netawapeminA; 
Pa'sita'watugA;  anetA;  wapi;  ninA. 

Ka'o'ni  pa'sigi'na'kA'^tc  aVa'pi'seg^''.    KutA'gi  pa'si'g"': 
10  Pa'siwa'gAmigi  netawapeminA; 

Pa'siwa'gAinigi  netawapeminA. 

I'ni  na"kA  kutA'g  aVa'pi'seg^'',  na'"kA  kutA'g"': 

XekiwikAna'wi  nl'nA,  neklwikAna'wn  nl'nA,  nekiwikAna'^sn  ni'nA,  nekl- 
wikAna'wi  ni'nA; 
15  A'kwitA"kAmigi  nluA; 

XekiwikAna'wi  ni'nA,  nekiwikAna'wi  ni'nA,  neklwikAna'wi  ni'nA. 

I'ni  na'kA'"'tci  pa'si'g  a"kwi'seg^'',  ka'o'ni  na"kA  tatA'gi  kutA'gi 
pa'si'g  ini'wamego'nini: 

Xe'capwikAna'wi  ni'nA,  ne'capwikAna'wi  ni'nA,  ne'capwikAna'wi  ni'nA, 
20  ne'capwikAna'wi  ni'nA; 

A'kwitA"kAmigi  ni'nA; 
Xe'capwikAna'wi  ni'nA. 

I'ni  na''kani  kutA'g  a"kva'segi  pe"k''.    KutA'gi  na"k^' 

XetaiyapwikAna'wi  ni'nA,  netaiyapwikAna'wi  ni'nA,  netaijapwikAna'wi 
25  ni'nA,  netaiyapwikAna'wi  ni'nA; 

A'co'wi  meto'tAmAni  ni'nA; 
XetaiyapwikAna'wi  ni'nA. 

I'ni  pa'si'gi  na"k  a'wa'pi'seg^'';  a'co'ui  ni'A'nepya'^': 

XetaiyapwikAna'wi,  netaiyapwikAna'wi,  netaiyapwikAna'wi; 
30  A'co'wi  ke'tci'gAmiwe; 

XetaiyapwikAna'wi  ni'nA. 

I'ni  na'"kani  pe'k  a"kwi'segi  nA'gAni5n°'".  Ka'o'ni  na''kA  kutAg 
aiyo''  a'tag""'.  Ci',  ni'nawA'^tci'ato't  a'ciwapLkAnawi'migA'ki  nAgA'- 
mona'"'.  Me'to'^tci  niA'n°'':  mene't'^'  "XekiwikAna'wi,"  a"ci- 
35'seg'''',  nenu'so'gi  ma'A'gi  me'cena''megu  neguta''  a'pe'e  pemiga'- 
wiwAg^'';  ini'^tca'  i'nin  a'ciwa'pime'cemegona'i  ne'ciwAtenigi'ga'  ayi- 
gi'megu  kA'ckipemiga'wiwa's-^'.  Ka'o'ni  pa'si'g  in  a'a''*tci'segi  pe'ki' 
nie'to''*tci  tatA'gi*',  "Me'cena'ma"megu  m.AnA'kA  ke'tci'gAmigi 
kiwita'kag'"'',  kA'cki'megu'ca'pwI'ka'-''/'  mini  tatA'gi  vra'^tcinowa'- 


SIICHELSON.]  THE   LITTLE   SPOTTED   BUFFALO.  527 

That  is  what  they  do  when  they  have  perhaps  ceased  dancing  for 
the  first  time.  At  the  time  when  all  have  eaten,  they  are  told, 
■  ■  Come,  sit  down  carefully  where  you  have  been  seated."  Then  they 
sit  down.  Only  then  the  smokers  stop  to  smoke  vigorously.  -\nd 
likewise  later  on  they  stop  to  sing  again.  After  eating  they  again 
sing: 

The  one  who  always  opens  his  mouth; 

The  one  who  always  opens  his  mouth;  some;  begin;  I." 

And  the  other  half  is  begun.     The  other  half  (is) : 

(.Mere  syllables  with  fragments  of  words.) 

Then  again  another  (song)  begins,  and  the  other  is: 

I  go  about  talking,  I  go  about  talking,  I  go  about  talking,  I  go  about 

talking; 
On  the  surface  of  the  earth  I; 
I  go  about  talking,  I  go  about  talking,  I  go  about  talking. 

That  is  as  far  as  one  half  goes,  and  the  other  half  is: 

I  talk  through,  I  talk  through,  I  talk  through,  I  talk  through; 
On  the  surface  of  the  earth  I; 
I  talk  through. 

And  that  is  as  far  as  the  second  half  really  goes.  And  another 
song  is: 

I  -(?)  talk,  I  -(?)  talk,  I  -(?)  talk,  I  -(?)  talk; 
Across  -(?)  I; 
I  -(?)  talk. 

Then  the  other  half  begins:  I  shall  write  it  on  the  next  page: 

I  -i?)  talk,  I  -(?)  talk,  I  -y7)  talk; 
Across  the  great  sea; 
I  -(?)  talk. 

And  that  is  as  far  as  that  song  goes.  And  another  one  comes  in 
here.  Gracious,  I  shall  stop  to  tell  the  sense  of  the  little  song. 
Symbolically  this  is  what  it  is:  when  it  (the  song)  first  runs,  "I  go 
about  talking."'  (the  meaning  is)  these  buffaloes  are  accustomed  to 
walk  along  in  an  extended  line  any  place:  so  even  when  it  begins  to 
be  stormy  weather,  they  also  would  be  able  to  go  along  in  an  extended 
line.  And  when  the  other  half  starts  in,  the  meaning  svmbolicaUy 
really  perhaps  is,  "We  might  be  yonder  in  the  great  sea,  but  I  should 

"  There  are  many  mere  syllables;  hence  a  connected  translation  is  impossible.    The  "second  half" 
plainly  partially  resembles  the  "first  half." 


528  THE    LITTLE    SPOTTED   BUFFALO.  [eth.  ANN.  40. 

migA'ki    nA'gAmoni    neno'tagwAtwi    ku'^tci'megu.     Ka'o'ni    na"kA 
kutA'g  a'wa'pi'seg'''': 

NinA  keminene  da, 
NinA  keminene  nA, 
5  NinA  keminene  nA, 

NinA  keminene  nA; 
Aiyo'ku  nenu"swA; 
NinA  keminene  nA, 
NinA  keminene  nA. 

10     Ka'o'ni  pa'si'gi  na"k  aVa'pi'seg'''': 

KinA  keminene  na", 
Kin  A  keminene  na", 
KinA  keminene  na", 
KinA  keminene  na"; 
15  Yo'  ku  ne'nu'sogi, 
KinA  keminene. 

I'ni  pe"k  a"kwi'seg"'.    Ka'o'ni  na"kA  kutA'gi  wa'pi'seg'''': 

Ke'gaiya'i,  ke'gaiya'i,  ke'gaiya'i; 

Ke  wi'nA  ke  wI'qa,  ke'gaiya'i,  ke  ke'gaiya'i  ke  mA'ni; 
20  Note'nwi,  ni'nA,  napo'wi; 

Ke'gaiya'i  ke  wi'nA,  ke'gaiya'i,  ke'gaiya'i,  ke'gaiya'i  ke  winA. 

TninakA  kutA'g'''': 

Ke'gaiya'i  ke'gaiya'i  ke'gaiya'i  ke  wi'nA; 
MA'ni  ki'ce'gwi;  nenAna"pa'we  aya"aiyani  nanl'nA; 
25  Ke'gaiya'i  ke  ke'gaiya'i  ke  ke'gaiya'i  ke"wTnA. 

I'ni  pe"k  a''cikegi  ma  A'ni  nAgA'monAn"'".  ApinA  mo'tci'megu 
awA"sIma"  a'kwa'pyayag''''.  Ka'o'ni  na''kA  kutA'g  a'wii'pi'segi  uAgA- 
mo'ni  na'"k^": 

Ni"wi'seni  ni'naiyo,  m"wi'seni  ni'naiyo, 
on  Ni"wi'seni  ni'naiyo;  wl'seni  ninaiyo. 

Pa  sigi'  na'k  a'wa'pi'segi  na'kA'^'tc'': 

Kl"wi'seni  ki'naiyo,  Wwl'seni  kl'naiyo,  ki' wl'seni  kl'naiyo. 
I'ni     na"kAni.     Ka'o'ni    na"kA    kutA'g    a'mi'ta'    katA'"Ameg''''. 
MA'ni  pe'"ki  ka'nwi'segi  nA'gAmon"'': 

QK  Yu  ku  nenu"so'Agi  wawAnl'kA  u'sabAnl'ki  I; 

KewAni'megogi,  kewAni'megogi,  kewAni'megogi,  kewAni'megogi; 
KewAni'megogi,  kewAni'megogi,  kewAni'megogi. 

Ka'o'ni  pa'si'gi  na'kA'megu  a'wa'pi'seg'''': 

Yu  ku  ne'nu'sogi  kiwawAni'kA  u'sa'bAnigi; 
AQ  NewAni'megogi,  newAni'megogi,  newama'megogi; 

NewAni'megogi,  newAni'megogi. 


MICHELSON.]  THE    LITTLE    SPOTTED   BUFFALO.  529 

be  able  to  get  through,"  and  the  song  is  luiderstood  that  way.     And 
another  begins: 

I  give  to  you, 
I  give  to  you, 
I  give  to  you, 
I  give  to  you; 
Here  is  tlie  buffalo; 
I  give  to  you, 
I  give  to  you. 

And  the  second  half  begins: 

I  give  to  you, 

I  give  to  you, 

I  give  to  you, 

I  give  to  you; 

Here  are  the  buffaloes; 

I  give  to  you, 

I  give  to  you. 

That  is  as  far  as  it  really  goes.    And  another  begins: 

~    ~    ~~> 

-  he—     -     this; 
Wind,  I,     -; 

-  -     he he. 

And  the  other  half  begins: 

-----    he; 

This  siv}';  I  dream  where  I  am  going; 

-  -     -     -     he. 

That  is  actually  how  these  songs  are.     However,  they  may  be 
extended  (repeated).     And  another  song  begins: 

I  am  to  eat  here,  I  am  to  eat  here; 
I  am  to  eat  here,  I  am  to  eat  here. 

And  the  other  half  begins : 

You  are  to  eat  here,  you  are  to  eat  liere,  you  are  to  eat  here. 

That  is  all.     And  another  song  would  be  started:  This  is  a  very 
long  song : 

the  little  buffaloes  .  .  .  .; 

They  fool  you,  they  fool  you,  they  fool  you,  they  fool  you; 
They  fool  you,  they  fool  you,  they  fool  you. 

And  the  other  half  begins : 

....  the  buffaloes  .... 

They  fool  me,  they  fool  me,  they  fool  me; 

They  fool  me,  they  fool  me,  they  fool  me. 


530  THE    LITTLE    SPOTTED    BUFFALO.  [ETH.  iNN.  40. 

Inami'ta"  na''kA  nl'miwa'^tc'".  MAniga"  ayo'gi  nAgA'mSna'''. 
PapegwA'megu  na''kA  na'mi'ta'  kA'nawi'^tci  ka'tcikl''cigitA  wiita'sa- 
we"sitAga''megu.  Nityapi'megu  iniye  ana'te'"' ;  \vI'k.Aka'tona''tci  wl- 
'nene'kanetA'mini^tci  kl'ganon""',  wi'pwawiwapA'sanetA'mini'^tc 
5a"cima'*tc''.  "Nimigu',"  'ami'ta''  ina^'tci  na'kA''^tc  ini'i  nimi'ni- 
''tci'"'.  Niiyapi'megu  a'cima'te'  iniga'a'mi'ta'  I'niyA  neniwA  ni'- 
ganltA  pete'gi  kutwa'ciga'nAmegi  pya'^tcitA'nega'^tc''.  A"citAmi 
na''k  ami'ta"  i'kwii'wA  nlganl''tc'";  me'to'^'tci  na'mi'ta'i  pemine'- 
'kagu'^tci  kagine''ci'a"  i''ciwapi  tatA'g''''.  Ina'mi'ta'  na'kA''*tci 
lOmv'gAmug''''.  MA'ni  na''kA  na'mi'ta'  i'ci'nagag''''.  Nayapi'megu 
negu't  ai'yona'*',  A'pena'^tci'megu  "i'ni  'ii'maiyog'^''. 

NanapitA'monani. 

A'ci'se'n5'ig''''.  A'pena'^tci'megon  ami  niga'n  A'tag  aiyo"  mAni 
nenu'so"  a'"awi''tc'".  Nami'ta'i  na"kA  kutA'g  aiyo'g'^''.  Ka^'tci- 
ISnagag  a'mi'ta'  A'pena''tciga''megu  ilj'i'gi  ku'ke''cka\VAgi  ni'mitcigi 
nlga'nitcig'"'.  KutAgA'megu  na''kA  nl'gani'sA  neniw''^'.  Ini''tca' 
a'"cikegi  niga'niwen"''.  Ina'mi'ta'  na''kA  kutA'gi  ka'^tci'pitog''''. 
MAniga''  a"ci'seg''''.     Ina"  a''ta'igi  nimiwa"iga''': 

Wawapane'kwawu'sa'a  nani  iii'nA;  ' 

20  Wawapane'kwawu'sa'e  'ane  mani  'A"kiye; 

Wawapane'kwawu'sa  'ane  mAni  A"k!ye. 

I'n    a'ci'se'no'ig''''.       Na''kani    tAgawi'megu    pe'kini'se'nS'Iw'^'', 

mAne'senogi'mawAg  unAgAmo'nwaW"'.  Inimego'nlni  pema''kwlma'- 

'megu     a'tA'cipe'ki'ni'seg'''';     A''k     a'wawi'tatag''''.       I'ni     mA'n 

25  a''cikegi  nA'gAmon"''.     KAtawi'megu  tcawi'ci"senon°''.     MA'n  I'n 

a''cikeg'''.     Ka'o'ni  pa'si'gi  na"k*': 

Wawapanowa'sil'enani  nl'nA, 
Wawapanowa'sa'enani  ni'nA, 
Wawapanowa'sa'enani  nl'nA. 

30  I'ni  na''kan  a"A'tag'''".  Ina'mi'ta'  A'^tca"megu  na'ka'ni  kutA'gi 
ki''caiyog'''',  ka'5'nimeg  a'mi'ta'i  kutA'g  A'^tca''mpgu  na'mi'ta' 
ni"c''''.  Ki''caiyog  A'*tca"megu  ka'ona'mi'ta'  na''kA  kutA'gi 
ka'^tci'nagag'''': 

Nini  ke'kanemene,  ninA  ke'kanemene; 
35  NinA  ke'kanemene,  ninA  ke'kanemene; 

Mowe'*tca"kunetA  a'cigi  ni'nA. 

Inina'mi'ta""  ina'i  'aiyo'g"^''.     Ka'o'ni  na'kA'megu  kutA'gi  aiyo'gi 
nA'gAmon  a'mi'ta'''.     Ka'o'ni  mA'n  a''ci'seg''''.     Aiyo"  a'tag'^'': 

Aiya'ci'tA^  wi'nA  u'^tci'gapawi  na"'tcina'''tci'kwawA  wi'ua; 
40  Aiya'ci'tA^  winA  u'^tci'gapawi  na'^tci'kwawA  wi'nA. 

I'ni  pa'si'g''''.     Ka'o'ni  na'kA'<*tc  a'wa'pi'segi  pa'si'g''*': 

Aiya'ci'tA^  wi'nA  u'^tci'gapawi,  nanenu"swA  wI'nA; 
Aiya'ci'tA^  wi'nA  u''tci'gapawi  nanenu"swA  wi'nA. 


MICHELSON.]  THE    LITTLE    SPOTTED    BUFFALO.  531 

Then  they  would  dance  again.  This  little  song  is  used.  Suddenly 
a  very  elderly  man,  supposed  to  be  a  warrior,  would  give  a  speech. 
He  says  the  same  as  previously  to  them ;  he  will  urge  them  to  remem- 
ber the  gens  festival;  he  advises  them  not  to  make  sport  of  it.  And 
he  would  say,  "  Dance,"  to  the  dancers.  That  man  who  is  the  leader 
would  say  the  same  to  them  from  the  sixth  place  back  where  he 
danced.  And  in  turn  a  woman  would  be  the  leader;  she  would  be 
syml)olically  pursued  by  the  bulls,  such  is  the  meaning.  Then  there 
would  be  singing  again.  And  this  is  the  song  that  would  be  used. 
They  would  use  one  song  over  and  over;  they  would  use  it  always. 

I  wear  around  my  iieek  for  j'ou  (?). 

That  is  how  it  goes.  It  always  is  put  first  wherever  the  buffalo 
is  (?).  And  they  would  strike  up  another  song.  Wlien  it  is  started, 
the  dancers  who  are  the  leaders  would  change.  And  another  man 
would  be  the  leader.  That  is  how  tlie  leadership  is.  And  another 
song  would  be  started.  This  is  how  it  goes.  A  dancing  song  is 
(inserted)  there: 

I  shake  my  mane  while  walking; 

Shaking  my  mane  while  walking  .  .  .  tliis  earth; 

Shaking  mj'  mane  while  walking  .  .  .  this  earth. 

That  is  how  it  goes.  And  it  is  changed  a  little  and  is  the  War 
Chiefs'  song.  Then  it  is  different  in  the  wording;  it  tells  about  the 
earth.  That  is  how  this  song  is.  The  (songs)  are  almost  the  same. 
That  is  how  this  is.     And  the  other  half  is: 

I  shake  my  tail  at  j'ou, 
I  shake  my  tail  at  you, 
I  shake  my  tail  at  you. 

That  is  the  (song).  Then  after  another  song  is  used,  that  would 
be  two.     After  that  has  been  used  another  song  would  be  started: 


I  know  j-ou,  I  know  J'ou, 
I  know  you,  I  know  you; 
I  was  told. 

They  would  be  in  the  habit  of  using  it.     And  another  song  would 
be  used.     And  this  is  how  it  is.     Hei'e  it  is: 

Change  our  places  of  standing,  the  woman  said  to  them,  she  said  to  them; 
Change  our  places  of  standing,  the  woman  said  to  them. 

That  is  one  half.     And  the  other  half  begins : 

The  buffalo  changes  his  standing  place; 
The  buffalo  changes  his  standing  place. 


532  THE    LITTLE    SPOTTED   BUFFALO.  [eth.  an.\.  40. 

I'n  a'mi'ta'i  tcag  aiyog''''.  Ka'o'ni  na''kA  kutA'g  ami'ta"  aiyogi 
nA'gAmon"'",  mame'^tcina'''.  Ni'A'nepya''^'.  Aiyo"  a'tiig''''.  Na'- 
gAmon  a'ko'wa'segi  ni''atot^': 

NemenwIwIgawi'ai'yA'ai'yA; 
5  Nemenwiwigawi'ai'j'A'ai'yA; 

NemenwIwIgawi'ai'yA'ai'yA; 
NemenwTwIgawi'ai'vA'ai'yA; 
Mo'tci  na'mA'kigi  ye  e  ye; 
NepemiwIgawI'ai'vA'ai'yA; 
JQ  nemenwIwigawI'ai'yA'ai'yA. 

I'ni  pa'si'g''''.     Ka'o'ni  na''kA  pa'si'gi  na''k  a'wa'pi'seg^'': 
AiyA'ai'yA  nepemiwIgawi'ai'yA'ai'yA; 
NepemiwIgawi'ai'yA'ai'yA; 
Mo'tci  ki"cegugi  ye  e  ye; 
NepemiwIgawiwI'ai'yA'ai'yA; 
15  NepemiwI'Aga'ai'yA'ai'yA. 

I'n  a'ko'wa'seg''''.  A"m'miwa''tc  nowe'gawAgiga'a'pe'*";  A'pena- 
"^tcimego'ni  'ii'ca'wiwa''tc''.  Ka'o'n  ami'ta'  na''kA  kutA'gA  kA'nakA'- 
nawi'^tci  na''ina'  pom''tanit^' :  "  A'a',  tcag  anagome'nAgSw"*',  menwi- 
'ka'nowAgi  ma'A'gi  mamato'mutcig'''',  wi'nA  no'^'tc'',  a'maiy5'katA'- 

20mowa''tc'',  wI'nA  no'''tc'',  'o'  uwi'yawawa,  wi'nA  no''^tc'',  '6'  ayl'g'''", 
wI'nA  no'^'tc'',  'o'  a'me'kv\-anetA  mowa''tc'',  wi'nA  n6''^tc'',  '6'  uke'te- 
'sI'mwawAn  ananemeguni'te''^',  wi'nA  no'''tc'',  nenu'so"'',  wI'nA 
no'<^tci',  a'keteminaguni'te'^',  wI'nA  no'^'tc''.  'O'  ke'te'n°*',  wi'nA 
nS'^'tc'',  wi'i'cita'a'niwa'i  nenu'so"'",  wI'nA  no'^'tc'",   A'sa'mawAn"', 

25wi'nA  no'^'tc'',  a'nigana"kunAmawawa''tc'',  wI'nA  n6'''tc'',  nlpeni- 
'se'niwen"'",  wi'nA  n6''^tc'',  a'tAgwap6'ka'wawa''tc'',  wi'nA  n6'"*tc'', 
Anemo''te'sAn°'',  wi'nA  no'^'tc''.  A'citAm™'',  wI'nA  no'^^tc'',  a'mAna- 
tapyiigA'tenig'''',  wi'nA  no"'tc'',wrnapa'ku''kwagog'^'',wI'nA  no' ''tc'', 
'6'  keteminagu'ni''tcin  uke'te'si'mwawa'"',  wi'nA  no'^'tc'';  'o'  na"kA, 

30  Wi'nA  no''^tc'',  ma'A'g'''',  wi'nA  n6'''tc'',  mAmi''ci'Ag'''",  wi'nA  no'''tc'', 
nana'ine''tcatAma'gatcigi  mAma'tomon"'',  wi'nA  n6''*tc'',  'o'  ayi'g''"', 
wi'nA  n6'''tc'',  a''citAmi  wi'mi'negogi  pcmate''siwa''',  wi'nA  no'^'tc''. 
'O'  ayi'g'''',  wi'nA  no''^tc'',  me''cigAtwi  maiya'ckd'sowate  kina'g'''^'', 
wi'nA    no''tc'',    wi'ketane'ka'towAg    uwi'yawaw'''',    wi'nA    no'''tc''; 

SoniAnA'kAku',  wi'nA  no''*tc'',  a'Anemi'aiyatawinagwa''toni'*tc',  a'Ane- 
mi'A'eki'A'ckipAgame'kwi'ci'nigwani.  Me'sa'kAmigu''kwawAn°'', 

Wi'nA  no'''tc'',  i'n"'",  wi'nA  n6'''tc'",  a"kwi'se'tagu''tc'',  wi'nA  no'''tc'', 
katemina'gu''tci''',  wi'nA  no'''tc'';  i'ni  wi'n  a'kwi'se'tagu'^tc'",  wi'nA 
no'''tc'',    a'Anemi'A'ckipAgame'kwAgo'tcni''tc    uki"cegum'"'',    wi'nA 

40 no'''tc'';  i'ni  ka"kinan°'*^',  wi'nA  no'''tc''  ma'kwanetagu"sitcig'''', 
wi'nA  no'''tc'",  a'awAta'kuna'mawu''tc'",  wi'nA  no'^^tc'',  tA"swi  nji- 
'kwa'petA'mawAg%ve  mane'towAg  awAtenA'niawu''tc'',  wi'nA  no''^tc'', 
a"citAmi  menwi'genigi  me'to'saneni'wiwen"'",  wi'nA  no'^^tc'',  wi'mi'- 
nenAgw'e    wi'iniinemenA'g'"*'''',    wi'nA    no'''tc''.     'O'    na''k*',    wi'nA 


MICHELSON.]  THE    LITTLE    SPOTTED   BUFFALO.  533 

Then  (the  song)  would  be  completely  used.  And  another  song 
would  be  used,  the  last  one.  I  shall  write  it.  Here  it  is.  I  shall 
relate  the  last  song: 

I  make  them  go  out  in  a  line; 
I  make  them  go  out  in  a  line; 
I  make  them  go  out  in  a  line; 
I  make  them  go  out  in  a  line; 
Even  beneath  the  earth; 
I  make  them  form  a  line; 
I  make  them  go  out  in  a  line. 

That  is  one  half.     And  the  other  half  begins: 

I  make  them  form  a  line; 
I  make  them  form  a  line; 
Even  in  the  sky; 
I  make  them  form  a  line; 
I  make  them  form  a  line. 

That  is  the  very  last  (song).  When  they  dance,  they  would  dance 
out;  that  is  what  they  always  did.  And  another  would  make  a 
speech  when  they  were  finished  with  their  performance:  "Yes,  all  to 
whom  I  am  related,  these  who  worship,  so  be  it,  have  done  well 
in  weeping  over,  so  be  it,  their  bodies,  so  be  it,  and  also,  so  be  it,  in 
remembering  how  their  old  people  were  thought  of,  so  be  it,  by  the 
buffaloes,  so  be  it,  when  they  were  blessed  by  them,  so  be  it.  Oh 
the  buffaloes,  so  be  it,  will  surely,  so  be  it,  think  so  when  they  (the 
worshippers)  first  dedicate,  so  be  it,  tobacco,  so  be  it,  to  them,  when 
they  mix  the  harvest,  so  be  it,  with  the  soup  for  them,  so  be  it,  (and) 
the  dog,  so  be  it.  In  return,  so  be  it,  they  (the  worshippers)  will 
receive  a  very  fine  slice  from  the  one  by  whom  their  forefathers  were 
blessed, '^  so  be  it;  and,  so  be  it,  these,  so  be  it,  ceremonial  attendants, 
so  be  it,  who  carefully  take  care  of  the  religion,  also,  so  be  it,  in  turn 
will  be  given  life,  so  be  it.  And  also,  so  be  it,  if  they  meet  a  great 
war,  they  will  peacefully,  so  be  it,  live  again;  as  Mother-of-all-the- 
Earth,  so  be  it,  yonder,  so  be  it,  continues  to  change  her  appearance 
according  to  the  season,  as  she  continues  to  be  the  green  earth,  that 
is  as  far  as  has  been  set  for  him,  so  be  it,  by  those  who  blessed  him,  so 
be  it;  as  (the  manitou)  continues  to  hang  lais  green  sky,  so  far  has  it 
been  set  for  him;  and  for  us,  so  be  it,  who  were  remembered,  so  be 
it,  when  the  manitous  were  handed  the  (food)  which  was  dedicated 
to  thein  and  which  we  have  eaten  for  them,  so  be  it,  in  turn  shaU  be 
given  healthy  life,  and  be  blessed  that  way,  so  be  it.     And  also,  so 

"  Translated  rather  freely;  for  the  symbolism,  see  p.  536. 


534  THE   LITTLE   SPOTTED  BUFFALO.  [Exn.  a.nn.  40. 

n6'''tc'',  ma'A'g  atA'matcig'"',  wi'nA  nS'^'tc'',  'AnA'sa'gi  wi'inaneme'- 
gowa'^tci  naiJa'ku'kwawo'me''tci''',  wI'nA  no''*tc''.  On  ini  na'k  a'- 
mi'ta",  wi'nA  n5'''tc'',  winwa'w'''*',  wi'iiA  n5''^tc'',  mamato'me'^tcig'''', 
wI'iiA  no"^tc'',  a"citAmi  me'kwinawa''sowa''tci  na'ina'  pa'te'tci'- 
5gawat^',  wI'nA  n6''^tc'\  'O'  ini'^tca"  ca''ck  a'cimemya'kawa'^tcimo'- 
'iyan"'',  wi'iiA  no'^'tc"',  ce  \vi'seni"igini  -na'pwawipeminapAta'ni- 
yj^gkwe'^  wI'iiA  no'''tc''.  WmwawA''tca"  ma''iyagA  ka'ya''tci  tane- 
tunamono'kA'tAgigi  mAma'tomoni  ke'kanetAma'su'gwa'ig'''',  wi'nA 
no'^'tc'';   ce''tcl'"megu  iii'nA  ne'te'cawi,  wi'nA  no'''tc'';   a'gwi  ke'- 

10 'kanetA'manin  I'ni  wl'i'ca'wiyan"'',  Wi'nA  no'^^tc''.  Ini'^tra"  tA''sw 
a'tA'ciwiyA'cketuna'moyan'''',  wI'nA  no'^'tc'',  tca'g  anagome'nA- 
ffow""'."     I'n  amA'kwetu'namu''tc''. 

Ka'onami'ta'    na"kA''^tc   a<^tci'mo'edtci  mAmI"ci'Ag'^''.     Klgiino'- 
ni'^tcin  ami'ta'  kAno'negu'^tc'',  "Na'i',  niAmi'cAma'gayAn'"'',  ma'A'n 

15A''k.\nAni  mawipA'gitAn""',''  'ine^'tc''.  Tcl'!  NepAna/'tcimu  niipe'"'. 
Mene'tA'm™'',  "  MAtAgwApi'c  ina''  ma'A'g""".  Ma'ha  keme'c6''enanA 
ki'nawA'*tciku"-m6'tci-n5"swaw"*V'  a'ine^'tc  a'mi'ta'i  m^vmi'cl''*'. 
Tnii'mi'ta'i  inAtAgw^\'pina''tc'",  na'kA''itci  niiya'pi  mawA'gona''tc''; 
ami'ta'    a'Ago"*tcini'^tci    mawi'A'gona'^tc''.      Ka'ona'mi'ta'i    nf"i''kA 

20mA'ni  na''kA  naya'p'',  "Kri"ciwetu  'A''ki  watenAmo'wAnan"'', 
a"ci'tciga'wawe''tci  wAnAtaga'  a'nemA'su'''tc  inA  nenu's5"a"A,"  ami- 
'ta" ine'^tc''.  Ina'mi'ta'  T'n  A''ki  mawipA'gitAgi  watenAmugwan- 
i'megu  mawi"A'to's  I'n  A''k''.  A'samawAniga''megu  tA'gwi  awAta"- 
enii'A    wi'tA'gwipAgina''tc   Ina'''.      Ki'cipya't    aiyapAm    ina'mi'ta'i 

25na''k*',  "A''kAnAn  A'ne'kT'i  ki'A"kA"s'^';  ki'nAto<*tca"swapenA  kl'^tci- 
'ckwe'e'nanAg'''',"  'ami'ta"  ine'^tc''.  Ka'ona'mi'ta'"',  "Ane'tanini 
me'tegu'mi'cigi  wa''tcimo"kA'Ag  uta"k%ve  ki'u''tcag\vAt  inin  A''kAn- 
An°'',"  ine''tc'',  "Anemo'A''kAnAn°''."  Ka'ona'mi'ta'i  na''k^v  pya't"', 
"Ma'A'gi  na"kA''*tc  Anemo'A'gi  kl'mawi'Ago'nawAg     Anemo'A'g''''. 

SONyawini'te  wata'pAnigi  negu'ti  ki'ina'sAniA'pinaw"-^',  negu'ti  wii'^tc- 
inawA"kwanig'"',  negu'ti  wa^tcipAgi'ci'monig'"',  negu'ti  wa'^tcike- 
'si'yanig'^'';  wi'i'pinA'^tc'"."  Ni'atotA'mAni  a'ciwapi  ma'A'g  Anemo"- 
a'Ag''''.  Tcagenwi'megu  pe'kw'Api'tawap  a'ku'nawAni  maiya'wineg 
u'^'tcine'ke  ka'o'n  upwami'gategi   maiya\vi'negu''tc'',    ka'o'ni  nem- 

35A'''tcmegu''tc'".  Wawitawi'megu  pe'kwApi'tawap  a'ku'nawAn"'". 
Ka'o'n  u'kwa'gAneg  a'napi"ta'e''tc  a'ku'nawAn""'.  Ka'ona'mi'ta'i 
wiita'pAnig  ana'sAniA'pinetA  me'to'^'tci  tatA'g  a'ciwapi  'i'ci''cime''tci 
me'to"'tc  a'cAno"kane'*tci  tatA'g  I'ua  "Anemo"a'Ame'to''^tcimAnA"kA 
watApi'ni''tcini     wa''tcimo'kA"Anigi     manetowAni     wi'mawi'awAta- 

40wa''tcin  A'sa'mawAn"'',  niAniga"  wi"inA''tci  tatA'g'''',  "Na'i',  niA'n 
A"samawA  nepya''tci'awAta''eg6pi  wi'pya'tonan"''.  MAni^'tca" 
a'ci'gi  wi"inenan°'',  'ki'ketemina'wawAgi''tca''ip  a"citAmi  me'to- 
'siineniwe'nipi  kl'ml'nawAg'''',  nakA'''tcip  a'cinAtota''sowa''tci  kl'in- 
ane'mawAg''''.      Ma'u    a'citA'mipi    negu'twapyiigi   ki'awAtenAma'- 


MRHELSON.]  THE    LITTLE    SPOTTED    BUFFALO.  535 

be  it,  these  smokers,  so  be  it,  will  be  kindly  blessed  by  those  who 
have  been  dedicated  the  (tobacco),  so  be  it.  And  then  they,  so  be  it, 
who  are  worshipped,  so  be  it,  in  turn  would  be  mindful  when  they 
lit  their  pipes,  so  be  it.  Oh  that  is  all  I  can  remember  in  the  speech, 
so  be  it,  (and)  that  when  there  is  eating  we  must  not  look  that  way. 
They,  those  who  formerly  were  engaged  in  speaking  for  (this)  religion 
for  a  little  while,  must  have  been  given  knowledge  of  (how  to  do  so) , 
so  be  it;  but  I  just  do  so  (without  special  knowledge),  so  be  it; 
I  do  not  know  what  I  should  do.  That  is  as  much  as  I  shall  say  in 
making  my  badly  broken  speech,  so  be  it,  all  ye  to  whom  I  am  related." 
That  is  as  far  as  he  would  speak. 

And  then  the  ceremonial  attendants  would  be  given  instructions 
again.  (One)  would  be  told  by  the  man  celebrating  the  gens  festival, 
''  Well,  you  who  are  acting  as  a  ceremonial  attendant,  go  and  throw 
these  bones  away,"  so  he  is  told.  Gad!  I  have  made  an  error  in 
telling  about  it.  First  of  all  the  ceremonial  attendant  would  be 
told,  "Cover  and  tie  up  these  (contents  of  the  sacred  pack).  You 
wll  even  stop  to  fumigate  this  grandfather  of  ours  (i.  e.,  the  little 
stone  buffalo)."  Then  he  would  cover  and  tie  them  up,  and  even- 
tually he  would  go  to  hang  them  up;  he  would  go  and  hang  them 
where  they  had  hung.  And  then  he  eventually  would  be  told  this, 
"  You  will  carry  back  the  earth  which  was  used  in  making  the  ridge 
where  that  little  buffalo  stood  to  where  you  got  it  from."  Then  he 
would  go  to  throw  away  the  earth  and  he  woul.d  place  that  earth 
whence  he  got  it.  He  might  fetch  tobacco  with  (the  earth)  so  that 
he  would  throw  it  away  there  together  with  (the  earth).  After  he 
came  back  he  would  also  be  told,  "You  will  burn  a  few  bones;  we 
shall  burn  out  our  foes."  And  then  he  would  be  told,  "You  will 
pile  up  some  of  the  bones  on  the  east  side  of  an  oak  tree,  dog  bones." 
And  when  he  came  back  again  he  would  (be  told),  "You  will  go  and 
hang  up  these  puppies.  If  they  are  four  in  number,  you  will  hang 
one  facing  the  east,  one  the  south,  one  the  west,  one  the  north;  you 
will  tie  them  that  way."  I  shall  tell  what  these  puppies  are  for. 
Always  they  tie  a  little  bundle  of  tobacco  on  the  right  fore  leg  and  on 
the  right  hind  leg,  and  then  on  the  left  side.  They  tie  little  bundles 
of  tobacco  on  both  sides.  And  then  tobacco  is  placed  around  his 
neck  like  a  necklace.  And  the  one  that  is  facing  the  east  in  a  way  is 
given  a  message,  for  that  puppy  is  in  a  way  employed  to  go  and 
fetch  tobacco  for  the  manitou  who  is  yonder  in  the  east,  and  this  is 
what  he  must  say  to  him,  "Well,  they  send  this  tobacco  by  me  to 
bring  to  you.  This  verily  is  what  I  was  told  to  say  to  you,  'you 
in  turn  will  take  pity  on  them  and  give  them  life,  and,  it  is  said,  you 
will  grant  them  whatever  they  ask.     In  turn  you  will  turn  to  them 


536  THE    LITTLE    SPOTTED    BUFFALO.  [eth.  ANN.  40. 

wawAgi  wrne"sawa'*tci  wi'*trrckwe''wawa''';  I'n  ayl'g  a'cinAto'ta- 
'se'ki  na'kA'^'tc  iiyi'g  A'pe'naweni  wi'pwawimaiya'cko"sowa''tc'', 
'in  ayi'g  a'cinAto'ta'se'k  a"citAm"'''."'  I'n  a''ina''tc.  I'n  A'nemo'*'. 
Ca'cka'pe'e  tca'wine'k  ii'pitcig  Ane'mo'Ag  a'ni'mi'etlg  agwiga'ip 
5mi'g  a'ki'ganug  Ane'mo'Ag  a'pe''tcinepo'i'wa''tcin°'':  nayapime'gupi 
pya'wA'gi  na''kA  kl'cikiga'nugin"''.  Ini'gi  na"kA'  ca"ck  a''setcig 
lya'me'gupi  kiwi'tawAgi  manetowa'  a'a'wini<*tc''.  I'n  a'ca'wiwa'^tc'' 
I'n  ana'^'tcimug'^''.  Ana"'tcime'*tc  ini'gi'  ca"ck  a"setcig  Ane'mo- 
'Ag''''.     Na'kA'^'tc    ap'gi    kegime'si'megu    tcagenwi'megu    pamike- 

10 'kinawatApi'ni<*tci'  Ini''i  pamipltigawa'wa''tci'  ina'^tcima'p  inig  Ane'- 
mo'Ag A'sa'mawAn  a'kiwiwe'nanawa''tc'',  ina'^'tcimap''.  I'ni  wa'^'tci' 
ca''ck  A'piwa''tci  pitige'^tca"  A'pena'wi  wa''tcimo'kA"Anig  ine'kwa'- 
'cinog'"'.  I'n  ana'"^tcime'*tc''.  Ni'n  a'cino'tawAg''''.  A'ki'ganugi 
na'kA''*tc  ini'n  A''kAnAni'  cigwAtA'megin  i'ni  wa'''tci  piti'ge  pe'kwa'- 

15gwAtagi  ka'o'ni'  sagi"'tci  me'tegu'mi'cigi  wa'^'tci  mawipe'kwa'gwA- 
tog''''.     I'n  a'inato'tAmeg''''. 

Na'k.4.'"^tc  ayi'gi  neguti'megu'  ca''cket6'A  niganA'kA'sowA  'A"pena- 
«'tci  wa'*tcimo'kA'Agi'megu.  Kago"  u''tci'senwi  nIgani'migA'k''. 
Aiyo"mAni  Me'ckwA'kl"inag  i'n  a"cikeg''''. 

20  Ka'o'n  aiyapA'mi  ki"cipya''tci  mAmi'ci''A  ka'o'ni  na"k  A'^tca'- 
'megu  ii'kAnakA'nawi'^tci  ki'ganut*'.  MAniga'  anetu'namu''tci  tca- 
genwi'megu a'tA'cikiga'nugin"'':  "Na'i',  tca'g  anagome'nAgow''^', 
a'cime'nwikeg  a'ki'citcagimenwitcagAtAma'wiyag  awAta'kunAma'- 
wAge''tci  ma'netowAg'''',   nemAml'ci'e'nanAg  a'pwawimiwe'kwa''ta- 

25wagwe  'A'ne'sag''''.  I'ni''tca'  inane'tagwA'ki  nemAmatomo"ena,n°''. 
A"citAmi  kinwa'w  ayi'g  i'ni  wi'inanemenagwe  katemina'gu''tci"i 
neke'te'sime'nanAn"''."  I'n  a'tA'cinanagetu'namu'^tc''.  I'm^'tca" 
a'mi'ta''',  "  NAta'winAgA"ciyag''«","  a''ine''tc''. 

Ini'^tea"mAn  a'kw'-ato'tAmani  negu'ti  tatA'g''''.     Ka'o'ni  na''kA 

SOkutA'gi  na''k  ini'megonini  tatA'g  a"^tcim6n°''.  MA'ni  a'gwi  pe'ki 
kwiye'nA  ke'kanetA'manin"''.  Na'nagA''tc  a'ca'wigwani  tA'swi^'tca'i 
nota'giiyani  netatot"*^'.  MA'ni  tatA'gi  ki'ci'totA  ma'n°''.  Na"kA''tca' 
kutA'gi  m''atot^'. 


MICHELSON.]  THE    LITTLE    SPOTTED    BUFFALO.  537 

one  slice ''  so  they  may  kill  their  foes ;  that  also  is  what  they  ask  of 
you,  and  that  they  also  may  not  meet  disease,  is  also  what  they  ask 
in  return  from  you.' "     That  is  what  that  puppy  says  to  him. 

Only  those  puppies  which  are  in  the  center  when  there  is  a  dance 
do  not  die  forever:  they  come  back  eventually  after  the  festivals  are 
completed.  And  those  who  are  merely  placed  there  dwell  yonder 
where  the  manitous  dwell.  That  is  what  happens  to  them,  so  it  is 
told.  That  is  what  is  told  of  the  puppies  that  are  merely  placed 
there.  And  it  is  by  these  puppies  that  all  (the  manitous)  who  always 
have  well-known  places  are  continuously  visited  when  they  go  around 
bringing  tobacco ;  such  is  the  report  concerning  them.  That  is  why 
they  are  merely  inside  (the  lodge)  and  why  they  always  lie  facing 
the  east.  That  is  what  is  reported  concerning  them.  It  is  as  I 
have  heard  regarding  them.  And  it  is  why  at  a  gens  festival  those 
bones  which  (people)  have  finished  eating  (the  flesh  on)  are  piled  up 
in  a  heap  within  (the  lodge)  and  they  are  thi-own  in  a  pile  at  (the 
base  of)  an  oak  tree  outside.     That  is  what  is  told  of  them. 

And  one  kettle  is  also  placed  forward  '°  always  on  the  east  (side) . 
Anything  regarded  as  superior  is  placed  there.'"  That  is  how  it  is 
here  in  the  Meskwakie  country. 

And  when  the  ceremonial  attendant  has  come  back  then  he  who 
is  celebrating  the  gens  festival  makes  a  speech.  Now  this  is  what 
he  says  every  time  a  gens  festival  is  held :  "  Now,  all  to  whom  I  am 
related,  it  is  well  that  we  all  have  properly  consumed  what  we  dedi- 
cated to  the  manitous,  and  that  you  have  not  refused  our  ceremonial 
attendants.  That  is  how  our  religion  is  supposed  to  be.  In  turn, 
those  who  blessed  our  forefathers  will  also  bless  you."  That  is 
exactly  what  he  says  there.  Then  they  would  be  told,  "You  had 
better  leave  me." 

That  is  as  far  as  I  have  to  tell  of  this  one.  And  (I  shall  tell) 
another  story  of  the  same  nature.  I  do  not  know  this  very  well. 
I  tell  it  exactly  as  I  have  heard  it  was.  I  have  perhaps  finished  this. 
And  I  shall  relate  another.     That  is  all. 

18  The  dog  symbolizes  the  foe.  See  also  pp.  513,  533. 
•"  Translated  freely.  See  -A'kA-  in  the  list  of  stems. 
2"  Rendered  rather  freely. 

3599°— 25t 35 


SOME  LINGinSTIC  NOTES  ON  THE  INDIAN  TEXT. 

The  Fox  text  in  this  paper  contains  scarcely  any  grammatical  nov- 
elties, though  it  does  contain  some  of  the  peculiar  constructions  I 
have  treated  elsewhere.  So  I  confine  myself  to  a  few  of  the  more 
interesting  points. 

Ohviatives  of  participials. — There  are  a  number  of  obviatives  of  par- 
ticipials  in  the  Indian  text:  nimi'ni'^tci''',  514.2;  awi'ni''tci''',  518.23; 
ka'kinawatApi'ni''tci'i,  522.24;  pamike'tApi'ni'^tci'i,  524.40-41; 
pamike'kinawatApi'ni''tci'(''),  536.9-10;  pamipitigawa'wa''tci'(''), 
536.10;  mamatoma'wa'^tci''',  514.23. 

Participial  of  the  interrogative  mode. — Ks  I  have  stated  before,  these 
are  very  rare.  An  example  in  the  text  is  wI'Anemimame'kwane- 
tAmugwanA,  508.8;  another  is  nlmi'kA'mugwanA,  512.34-35. 

Ohviative  of  the  conjunctive  of  the  interrogative  mode. — An  example  is 
a'ku'kanetAminigwan(i) ,  524.37.  Obviously  -Aminigwani  corresponds 
closely  in  formation  to  -Amini^'tci  of  the  obviative  of  the  conjunctive 
mode. 

Participial  of  the  indefinite  passive. — The  apparent  participial  of  the 
indefinite  passive,  in  -atanA  discussed  by  me  above,  pages  284,  285, 
occurs  in  this  text:  iinatanA,  512.38. 

Obviative  of  the  independent  mode. — Such  forms  are  apparently  rather 
rare.     An  example  of  the  animate  plural  is  wi'i'cita'a'niwa'i,  532.24. 

Independent  mode,  third  person  animate  plural,  intransitive. — An  ap- 
parent anomaly  is  ine'kwa''cin6g'''',  536.12-13.  The  fact  that  -wAg'''' 
occurs  after  a  consonant  is  responsible  for  the  apparent  irregularity 
which,  as  a  matter  of  fact,  is  quite  in  accord  with  what  we  should 
expect,  for  the  combination  -wa-  between  consonants  is  almost 
invariably  contracted  to  -o-  in  Fox. 

The  forms  a'nAto'ta'swa''tci,  512.11,  and  a'cinAto'ta'se'ki,  536.3, 
etc.,  present  the  same  peculiarities  discussed  by  me  above,  page  495. 

The  word  kl'cik\vti'clc«-a'ckwinii'siganite'e  "after  they  have  made 
(the  food)  boil,"  512. .3-4,  is  peculiar  in  construction;  the  stems  ki'ci- 
and  kwa'ckwi-  are  clear  enough;  see  the  list  of  stems,  page  616  et  seq. 
The  words  kwa'ckwina'so'wA  it  (animate,  a  deer,  for  example)  boils, 
and  kwa'ckwinatiiwi  it  (inanimate)  boils,  are  certainly  passives  in 
-a'so-  (animate)  -ata-  inanimate.  Therefore  it  seems  clear  that  the 
auxiliary  -iga-  is  combined  with  kwa'ckwina'so-  making  kwa'ckwina- 
'siga-. 

The  word  ki'wi''tcune'to'sanenimene  "I  shall  live  with  you"  is 
rather  singular  in  construction.  Clearly  the  word  me'to'saneniwA 
538 


MICHBLSON.]  LINGUISTIC    NOTES.  539 

"mortal,  people"  has  been  stripped  of  its  termination  and  combined 
with  the  instrumental  particle  -m-,  which  reciuires  an  animate  object, 
and  with  the  stem  wl-  "with,"  which  has  postverbal  -t-  -<*tci-.  See 
a  close  parallel  in  the  International  Journal  of  American  Linguistics, 
voh  1,  page  50,  footnote  4,  and  Bull.  72,  B.  A.  E.,  p.  68. 

The  word  keke'te'sI'menanA  "  our  venerable  man"  (510.30)  is  most 
extraordinary  in  formation;  a  possessed  nomi  has  been  made  from 
the  third  person  singular  animate  of  a  verb  ke'te'siwA  he  is  venerable. 
For  the  elimination  of  the  terminal  element  see  International  Journal 
of  American  Linguistics,  1.  c. 

At  536.17  nigauA'kA'sowA  seems  to  force  the  conclusion  that  the 
combination  -"swo-  becomes  -'so-.  See  the  stems  nigani-  and  A'kA- 
in  the  list  of  stems. 


THE  TRADITIONAL 

ORIGIN  OF  THE  FOX  SOCIETY  KNOWN  AS 

"THE  SINGING  AROUND  RITE" 


BY 

TRUMAN  MICMELSON 


MIC^I 


541 


CONTENTS. 

Page. 

Introduction 545 

Ethnological  notes 545 

The  Singing  around  rite: 

Indian  text 550 

English  translation 551 

Linguistic  notes  on  the  Indian  text 612 

List  of  stems 616 

543 


INTRODUCTION. 

The  Indian  text  containing  the  traditional  origin  of  the  Fox  society 
known  as  "The  singing  around  rite"  [KlwAgAmo'"iwen°'']  and  whose 
members  are  known  as  "They  who  go  about  singing"  [KiwAgA'mo- 
'Ag'''']  was  written  in  the  current  syllabary,  and  subsequently  restored 
according  to  the  phonetics  of  Harry  Lincoln,  with  the  exception  of  a 
few  pages  which  were  restored  partly  according  to  the  phonetics  of 
Oliver  Lincoln  and  partly  according  to  those  of  Tliomas  Scott.  Tlie 
name  of  the  author  of  the  text  is  withheld  by  agreement.  The  author 
was  induced  to  furnish  the  information  through  the  efforts  of  Harry 
Lincoln,  and  I  hereby  express  my  thanks  to  both.  The  translation 
is  ahnost  entirely  my  own  and  is  based  on  a  grammatical  analysis  of 
the  Indian  text,  though  I  have  been  aided  by  an  English  paraphrase 
furnished  by  George  Young  Bear.  That  the  account  given  in  the 
Indian  text  is  deficient  in  some  respects,  I  am  fully  aware.  At  the 
same  time  it  contains  far  more  information  regarding  this  particular 
Fox  society  than  was  hitherto  known,  owing  to  the  extremely  con- 
servative character  of  the  Fox  Indians,  and  is  well  worth  publishing. 
The  linguistic  student  will  notice,  besides  some  unusual  grammatical 
forms  that  the  Indian  text  contains,  an  enormous  nmnber  of  verbal 
stems  in  proportion  to  its  length,  in  sharp  contrast  with  the  Indian 
text  in  "  Notes  on  the  Fox  society  known  as  those  who  worsliip  the 
Little  Spotted  Calf." 

ETHNOLOGICAL   NOTES. 

The  Indian  text  contained  in  this  volimie,  besides  being  the  tra- 
ditional origin  of  the  Fox  society  known  as  "The  singing  aroimd  rite," 
contains  quite  a  little  information  on  general  Fox  ethnology,  and 
especially  on  the  blessings  obtained  by  fasting  and  vigU  as  well  as 
on  scalp  dancing.  The  data  on  the  blessings  obtained  by  fasting 
and  vigil  may  be  compared  with  the  following  free  rendition  of  a 
portion  of  another  Fox  text: 

And  another  thing,  young  men  are  told  not  to  fear  ashes:  "By 
fasting  and  painting  your  face  with  ashes  you  may  get  a  blessing  from 
the  manitou.  If  you  do  the  right  thing,  you  will  surely  be  blessed. 
If  you  are  afraid,  the  manitou  will  know  it.  People  claim  that  fasting 
and  blackening  one's  face  with  ashes  is  one  of  the  best  things  that  they 
can  do.  In  the  early  days  it  was  said  that  if  one  fasted  long  to  obtain 
a  blessing  from  the  manitou,  he  often  went  on  the  warpath  success- 
fully; or  he  killed  people  by  fasting  so  long.     Such  was  the  blessing 

545 


546  THE   SINGING   AROUND  BITE.  [eth.ann.io. 

the  person  obtained.  And  you  can  go  and  kill  game  easily.  You 
may  become  a  leader  in  anything.  If  there  is  a  war,  you  may  become 
a  leader.  And  you  will  always  bring  your  men  back  safe  and  soimd. 
They  will  not  be  killed  by  the  enemy.  You  will  surely  be  blessed 
by  the  manitou  if  you  take  an  interest  in  fasting  and  are  not  afraid 
of  doing  so.  After  you  have  fasted  long  enough  if  you  desire  any- 
thing you  will  obtain  it.  So  fasting  is  the  right  thing  to  do.  And  if 
you  do  this,  you  must  get  up  early,  before  our  grandfather,  the  Sun, 
rises.  If  anything  happens  to  the  people  where  you  are  after  a  few 
years,  nothing  will  happen  to  you;  you  will  not  be  destroyed.  This 
is  the  only  way  you  can  live  again.  All  the  people  will  be  benefited 
by  you.  This  is  the  best  life  there  is."  And  this  is  why  children  are 
taught  to  fast.' 

For  additional  data  on  fasting  among  the  Fox  Indians  to  obtain 
blessings  see  Mary  Alicia  Owen,  Folk-lore  of  the  Musquakie  Indians, 
page  67;  W.  Jones,  Fox  Texts,  passim;  Michelson,  Bulletin  72,  B.  A.  E., 
passim,  and  this  volume,  passim.  For  data  on  the  Sauk  or  Fox  see  the 
letter  of  Cutting  Marsh  (1S34)  in  Wisconsin  Hist.  Collections,  xv,  page 
129;  Isaac  Galland,  Indian  Tribes  of  the  West,  in  Annals  of  Iowa, 
1869,  page  355.  For  the  general  subject  see  the  articles  Fasting  and 
Religion,  in  the  Handbook  of  American  Indians  (Bulletin  30,  B.  A.  E.). 
For  comparative  purposes  the  following  additional  references  are 
given  (which  references  are  not  intended  to  be  exhaustive) : 

For  the  Sauk: 
Harrington,  M.  R.     Sacred  bundles  of  the  Sac  and  Fox  Indians.     Univ.  Pa., 

Anthrop.  Publ.  Univ.  Mus.,  vol.  iv,  no.  2,  1914. 
Patterson,  J.  B.     Autobiography  of  Black  Hawk.     Oquawka,  111.,  1882. 
Skinner,  Alanson.     Observations  on  the  ethnology  of  the  Sauk  Indians.     BuU. 
Pub.  Mus.  Milwaukee,  vol.  5,  no.  1,  1923.     pp.  32,  33. 
For  the  Menomini: 
Skinner,  A.     Social  life  and  ceremonial  bundles  of  the  Menomini.     Anthrop. 
Papers  Amer.  Mus.  Nat.  Hist.,  vol.  xiii,  1915.     pp.  42  et  seq.,  96  et  seq. 

Material  culture  of  the  ISIenomini.     Mus.  Amer.  Ind.,  Indian  Notes 

and  Monographs,  1921.     pp.  53,  54. 
For  the  Iowa: 
Skinner,  A.     Societies  of  the  Iowa.     Anthrop.  Papers  Amer.  Mus.  Nat.  Hist., 
vol.  XI,  1916.     p.  7.39. 
For  the  Kansas: 
Skinner,  A.     Kansa  organizations.     Ibid.     p.  769. 

For  the  Omaha: 
Dorset,  J.  O.     Omaha  sociology.     Third  Ann.  Kept.  Bur.  Ethn.,  1884.     p.  266. 
Fletcher,  Alice  C,  and  La  Flesche,  Francis.     The  Omaha  Tribe.     Twenty- 
seventh  Ann.  Rept.  Bur.  Amer.  Ethn.,  1911.     pp.  128  et  seq. 
For  the  Osage: 
Fletcher,  Alice  C,  and  La  Flesche,  Francis.     Ibid.,  p.  132. 

'  Michelson,  How  Meskwaki  cbildren  should  be  brought  up.     In  American  Indian  Life,  ed.  Dr.  E.  C. 
Parsons,  p.  82. 


MICHBLSON.]  ETHNOLOGICAL    NOTES.  547 

For  the  Assinihoin: 
LowiE,  Robert  H.     The  Assiniboine.     Anthrop.  Papers  Amer.  Mus.  Nat.  Hist., 
vol.  IV,  pt.  1,  1909.     p.  47. 
For  the  Natchez: 
SwANTON,  John  R.     Indian  tribes  of  the  lower  Mississippi  Valley  and  adjacent 
coast  of  the  Gulf  of  Mexico.      Bur.  Amer.  Ethn.,  Bull.  43,  1911.     p.  177. 
For  the  Chitimacha: 
SwANTON,  John  R.     Ibid.,  p.  3.5.3. 

For  the  Ojibwa: 
Jones,  William.     Ojibwa  texts.     Truman  Michelson,  ed.     Pub.  Amer.  Ethn. 

Sec,  vol.  VII,  pt.  II,  1919.      Passim. 
Radin,  Paul.     Some  aspects  of  puberty  fasting  among  the  Ojibwa.     Geol.  Surv. 
Can.,  Dept.  of  Mines,  Mus.  Bull.  No.  2,  Ottawa,  1914.         pp.  69-78. 

These  references  are  quite  sufficient  to  show  that  not  only  has  the 
general  idea  of  obtaining  blessings  from  supernatural  powers  by  fast- 
ing and  vigil  been  disseminated,  and  has  not  arisen  independently  in 
the  separate  tribes,  but  also  that  in  certain  cases  at  least  the  specific 
type  has  also  been  diffused. 

For  data  on  the  scalp  dance,  war  dance,  etc.,  of  the  Fox  Indians 
beyond  that  contained  in  the  present  volume  consult  A.  B.  Busby, 
Two  summers  among  the  Musquakies,  pages  42,  103,  104;  M.  A. 
Owen,  Folklore  of  Musquakie  Indians,  page  59  et  seq.  For  data  on 
the  Sauk  or  Fox  see  Major  Morrell  Marston,  Letter  to  Rev.  Jedidiah 
Morse,  1820  (in  E.  H.  Blair,  Indian  Tribes  of  the  Upper  Mississippi 
Valley  and  Region  of  the  Great  Lakes,  vol.  ii),  page  158  et  seq.; 
Isaac  Galland,  Indian  Tribes  of  the  West,  in  Annals  of  Iowa,  1869, 
pages  274,  275.  For  the  general  subject  see  the  article  Scalping  in  the 
Handbook  of  American  Indians,  Bull.  30,  B.  A.  E.,  and  the  works 
of  Friedrici  cited  therein;  and  G.  B.  Grinnell,  Coup  and  Scalp 
among  the  Plains  Indians,  Amer.  Anthropologist,  n.  s.  vol.   12,  p. 

296  et  seq.     For  comparative  purposes  a  few  additional  references 
are  given: 

For  the  Sauk: 
Patterson,  J.  B.     Autobiography  of  Black  Hawk.     Oquawka,  111.,  1882.     pp. 

17,  60. 
Armstrong,   Perry   A.     The  Sauks  and  the   Black   Hawk   War.     Springfield, 

1887.     p.  18. 
Catlin,  George.     North  American  Indians.     Vol.   2.     Phila.,   1913.     p.  244. 

[See  figure  297.] 
For  the  Menomini: 
Skinner,  A.     War  customs  of  the  Menomini  Indians.     Amer.  Anthrop.,  n.  s. 

vol.  xiii,  1911.     p.  309  et  seq. 

Social  life  and  ceremonial  bundles  of  the  Menomini.     .\nthrop.  Papers 

Amer.  Mus.  Nat.  Hist.,  vol.  xiii,  1915.     p.  117  et  seq. 

Material  culture  of  the  Menomini.     Mus.  Amer.  Ind.,  Indian  Notes 


and  Monographs,  1921.     p.  63. 
For  the  Plains  Cree: 
Skinner,  A.     Political  organization,  cults,  and  ceremonies  of  the  Plains-Cree. 
Anthrop.  Papers  Amer.  Mus.  Nat.  Hist.,  vol.  xi,  1916.     p.  535. 


548  THE   SINGING   AROUND  EITE.  [eth.  ann.  40. 

For  the  Kansas: 
Skinner,  A.     Kansa  organizations.     Ibid.     pp.  757,  759. 

For  the  Ponca: 
Skinner,  A.     Ponca  societies  and  dances.     Ibid.     p.  791. 

For  ike  Blackpool: 
WissLER,   Clark.     Societies  and  dance  associations  of  the  Blackfoot  Indians. 
Ibid.     p.  458. 
For  the  Assiniboin: 
LowiE,  Robert  H.     Tlie  .\ssiniboine.     Anthrop.  Papers  Amer.  Mus.  Nat.  Hist., 
vol.  IV,  pt.  1,  1909.     p.  30. 
For  the  Dakota: 
RiGGS,  Stephen  R.      Daliota  grammar,  texts,  and  ethnography.     Cont.  N.  Am. 
Ethn.,  vol.  IX,  1893.     p.  26  at  seq. 
For  the  Omaha: 
Dorset,  J.  O.     Omaha  sociology.     Third  Rept.  Bur.  Amer.  Ethn.,  1884.     p.  330. 
Fletcher,  Alice  C,  and  La  Flesche,  Francls.     The  Omaha  tribe.     Twenty- 
seventh  Ann.  Rept.  Bur.  Amer.  Ethn.,  1911.     p.  432. 

Here  again  it  is  evident  that  these  ceremonies  have  not  arisen 
independently  but  have  spread  by  diffusion.  Since,  however,  we 
have  differences  in  details,  it  must  be  assumed  that  fusion  with  pre- 
existing ceremonies  has  taken  place,  or  that  a  particular  bent  has 
subsequently  been  given  the  ceremonies  in  the  separate  tribes.  It 
may  be  noted  that  in  the  same  area  other  ethnological  phenomena 
have  spread  extensively,  e.  g.,  mortuary  customs  and  beliefs,  the 
Mide'wiwin.  A  rather  peculiar  transformation  is  the  Fox  tribal  dual 
division  (and  similarly  that  of  the  Sauk,  Kickapoo,  and  Prairie 
Potawatomi) :  obviously  in  function  it  corresponds  in  part  too  closely 
to  the  Iowa  Tukala  and  Mawatani  societies  (and  the  correspondents 
in  certain  other  Siouan  tribes)  to  be  of  independent  origin.  That  the 
Fox  To'kan"^'  was  Siouan  in  origin  as  far  as  the  name  is  concerned 
was  suggested  to  me  by  Professor  Lowie,  of  the  University  of  Cali- 
fornia. For  borrowings  on  the  part  of  Siouan  peoples  from  Algon- 
quian  ones  and  vice  versa  see  also  Paul  Radin,  Ritual  and  significance 
of  the  Winnebago  medicine  dance,  J.  Amer.  Folk-Lore,  24,  page  149 
et  seq.;  in  the  article  Winnebago  apud  Handbook  of  American 
Indians,  Bull.  30,  B.  A.  E. ;  pages  384,  385  in  American  Indian  Life, 
ed.  Dr.  E.  C.  Parsons;  Truman  Michelson  in  the  Proceedings  of  the 
National  Academy  of  Sciences,  2,  page  297  et  seq.;  Robert  H.  Lowie 
in  Hohnes  Anniversary  Volume,  page  293  et  seq.,  Culture  and 
Ethnology,  page  153. 

It  will  be  noticed  that  the  morality  enjoined  upon  the  youth  by 
his  grandfather  is  substantially  the  same  as  is  given  in  How  Meskwaki 
children  should  be  brought  up  (vide  supra).  Going  to  war  without 
taking  a  sacred  pack  to  the  Fox  mind  is  an  incredible  piece  of  folly; 
cf.  the  story  of  ApaiyasA  given  by  William  Jones,  Fox  Texts,  page 
164  et  seq.  However,  the  story  is  not  pure  fiction:  the  Foxes  even 
now  remember  when  and  where  the  events  took  place. 


MICHELSON.]  ETHNOLOGICAL   NOTES.  549 

The  general  ritual  of  the  society  is  given  in  the  course  of  the 
present  narrative.  The  society  is  relatively  recent  in  origin,  though 
the  exact  date  of  its  origin  is  unknown.  For  some  time  it  has  practi- 
cally ceased  to  function.  The  last  time  it  fimctioned  at  a  funeral  was 
at  that  of  Jim  Peters  (1917) ;  and  at  an  adoption-feast,  in  the  summer 
of  1922.  By  good  fortmie  I  witnessed  both  of  these  events.  For- 
merly the  initiation  consisted  in  drumming,  etc.,  for  four  days.  The 
head  man  decided  who  was  to  be  admitted.  There  were  no  fees  to 
be  paid  by  the  candidate.  No  one  could  ask  to  be  taken  into  the 
society.  When  a  member  died  a  new  member  was  elected  when  the 
adoption-feast  took  place.  At  the  adoption-feast  any  member  of 
the  society  might  ask  an  outsider  to  dance  with  them.  A  person 
asked  would  be  morally  o])ligated  to  do  so.  He  then  would  be  fed 
at  the  same  time  as  the  members  of  the  society,  not  with  the  out- 
siders. This  happened  in  the  ceremonies  in  the  smiimer  of  1922. 
The  following  are  the  present  (1923)  members  of  the  society:  Jim 
Tliompson,  Henry  Samasaw,  Joe  Peters,  Albert  Brown,  Bill  Wanatee, 
Isaac  Wanatee,  Willie  Jolmson,  Manetowesie  (a  woman),  Mrs.  Jim 
Peters. 


KIWAGAMCIWEN^". 

Kwi'ye'sa'A  negu'f  "Kegini'gwakcpiw"'^'"  a'i"ci'su'^tc'',  nyanA- 
nwipe'ponwa''tc  a'wapimA'kAta'wIne''tci  neguta''megu.  Meda'swi- 
kAnagfi'nigin  a"A''cAme"^tc''.  Kutwa'ci'g  a'tA'swipe'ponwa'^tc  o'ni 
nawA'kwanigin  a'wl"seni''tc''.  Ume'co'me'sAn  in  a'wapi'a''tci'a'^tci- 
5mo''egu'^tc'':  "  No'ci'"i,  nl'nA  krAnemi'a''tcimo'  ana'pA'wai'yAnin 
uwiyaya'"A  kete'mino'k'^'.  Ane't  a'gwi  menwigi'wa''tcini  mane'to- 
WAg  a'ketemina'gawa''tc''.  Aya'pwawi'^tca'pe'kine'pwa'kagi  ke'kya- 
'Agi'megu  A'kawapAgii'mowAg''''.  Me'to''^tci  w&pAtAma'gawAg  ana- 
"pA'wawe''tc''.    Wi'Anemimegu'a''tci'mo'e'*tc  ana'"pA'wagi  wi'pwawi- 

lOmya'cigi'ni'^tci'i  pe''tciketemina'gani<'tc''.  I'ni'  u'wTya'A  a'ketemi'- 
nagu'^tci  mya'cigi'ni''tci''',  ane'tA'  ca'cki'megu  ka''sip  uwi'yawawi 
wi'cigipemate'siwAg''''.  Agwi'^tca'  wi'nani  nAtawanetA'mAgwini  kl- 
na'n°*'.  MAni'^tca''!  natawane'tAmAg''""'',  wi'i'ci'Anemime'to'sa'ne- 
niwA  wrAnemi'i'ci'A'semi'a'wAgwan"'',  mAnA''k  ai'ya'kowima'i  i'Ane- 

ISmime'to'sane'niwit*'.  I'nA  rAnemiketemagime'to'sane'niwitA'.  Ini- 
''tca'' Inug""',  no'cl''"',  wa'^'tci  mAni  to'tonan"''.  MA'nima'  ii'maniA- 
"kAtawI'nenan"'',  a'gwiga'kiigo'  i'cimya'citoto'nanin"''.  Inugi'^tca" 
mAni  keteminawe'si''iyAn"'"'',  wA'nimo''tci  kete'mino'ke  mane'towAg 
I'wa'wenet''''.     Ka'tA'^tca''*,  'neketema'gi'egwA  ne'me'co"-^',  inane/- 

20nii'kAn"''.     NlnAma''    ayi'gi    wi'menwipemate'sI''iyAni    ketena'ne- 

men"®".     I'ni  wa''*tci  mA'kAtawi'nenan"'''',''  a'"igu''tc  uine"co"An'''". 

No'i'ga'tA"swipe'ponwa''tcipe'kimeg5'n  a'wIga''tcimA'kAta'wine'*tc 

a'ki'cipe'kike'ka'netAg  a'pwawiwA'nI'ka''tc  a'ci'me'^tcin"''.    A'pena'- 

winig  a'ponimA'kA'tawI'^tc''.      'I'niga"    petegi'ci'megu   ii'pena'winig 

25  aiya'pl'tcina"  a'mA'kA'tawI''tc'":  a'wawA'ne'cka'i''tc  ini'megu  a'niA- 
'kAta'wine''tc'',  na''k  a'ne"ckime'*tci  neguta"  wi'a''tc.i  ki'ki'ki'meg 
a"kiml''tci'meg''"",  a'mA"kAta'wIne''tc''.  Inina''ini  no'i'g  a'tA'swipe'- 
ponwa^tc  I'n  a'poni'ini''cawi''tc''.  A'cime''tci'mcgu  a'i"cawi''tc''. 
Wapike'siyanigin  i'n  a'wapimA'kAta'\vine''tc'".     Ki'ciwa'pi'Agoni'ki- 

30  winigin  i'n  a'wapi'utenawa''tc  a"negutu'gum''tci  na"k  a'ni'cu'guni''tci 
tcA'tcawi'"'. 

Nawipepo'nigin  a'ni'cu'guni'^tc  a'a''pA'wa'^tc'',  "Na'i',  no'ci"i, 
poniwawi'capena'tonu  klya'w"^''.  Kekete'minon""'.  Ca''cki  wapA'ge 
ki''wA''tca'  A'nemo"'^.     Wi'nyanwapyii'ge'siwA  pegi''ke"cwAte  wi'A- 

35'cA'miyan°''.     MAni'^tca'  wi'A'pi'tci'giyAn  i'n  i'ca'wiyAn"®",  tapwa- 
550 


THE  SINGING  AROUND  RITE. 

When  a  boy  called  "Has-an-eye-and-is-sitting"  was  five  years  old, 
they  began  to  make  hun  fast  somewhere.  He  was  fed  at  ten  o'clock. 
When  he  was  six  years  old,  he  then  ate  at  noon.  Then  he  began  to 
be  repeatedly  instructed  by  his  grandfather:  "My  grandchild,  you 
must  tell  me  in  the  futm-e  of  what  you  dream,  if  anyone  blesses  you. 
Some  of  the  manitous  are  not  good  when  they  bestow  blessings. 
Before  (a  child)  is  really  very  intelligent  the  old  people  watch  out 
(for  them).  It  is  as  if  they  look  into  what  is  dreamed.  They  must 
continue  to  be  told  what  is  dreamed  so  that  evil  (manitous)  do  not 
accidentally  bestow  a  blessing.  Wlien  anyone  is  blessed  by  those  who 
are  evil,  some  (are)  merely  (blessed  as  regards)  their  bodies  only,  so 
that  they  will  be  strong  in  life.  That  verily  we  desire  not  at  all. 
This  verily  is  what  we  desire,  that  we  may  continue  to  help  the 
futirre  people,  those  who  shall  live  in  the  future  far  after  (us) .  They 
are  the  ones  who  will  live  in  wretchedness  in  the  future.  That  verily, 
my  grandchild,  is  why  I  do  this  to  you  to-day.  In  making  you  fast 
earnestly,  in  so  doing  I  do  not  in  any  way  ill-treat  you.  If  you  are 
truly  blessed  this  day,  if  by  chance  the  manitous  bless  you,  it  will 
be  well.  Do  not  think  of  me,  'my  grandfather  treats  me  harshly.' 
I  also  surely  desire  you  to  live  a  good  life.  That  is  why  I  make  you 
fast,  my  grandchild,"  he  was  told  by  his  grandfather. 

When  he  was  seven  years  old  he  was  made  to  fast  very  carefully, 
as  he  already  thoroughly  understood  (and)  did  not  forget  what  he 
was  told.  In  summer  he  ceased  fasting.  Up  to  that  time  he  fasted 
once  in  a  while  in  summer;  when  he  was  naughty  he  was  made  to 
fast,  likewise  when  he  sneaked  off  though  forbidden  to  go  any  place, 
he  was  made  to  fast.  At  the  time  he  was  seven  years  old  he  ceased 
doing  so.  He  did  what  he  was  told.  Wlienever  cold  (weather)  began 
then  he  began  to  be  made  to  fast.  After  snow  began  to  be  on  the 
ground  he  began  to  fast  regularly  for  a  day  and  sometimes  for 
two  days. 

In  the  middle  of  winter  when  he  (had  fasted)  two  days,  he  had  a 
dream:  "  Now,  my  grandchild,  cease  making  your  body  so  excessively 
hungry.  I  bestow  a  blessing  on  you.  Only  you  must  cook  a  dog  for 
me  to-morrow.  If  you  cut  him  up  so  as  to  be  divided  in  five  parts, 
you  wiU  feed  me.     This,  verily,  will  be  the  extent  to  which  you 

551 


552  THE    SINGING    AROUND   EITE.  [eth.  ANN.  40. 

'ta'wijAn'"'",  a'ci'menan  i'ca'wiyAn'"'".  WapAmi'  hia'da,"  a'igu<'tc''. 
Ite'p  a'i'napi''tc  ina'tcl  pA'cito'"a"An  a'wape'ckitepapi'"ini'^tc''.  "  I'ni 
ke'nawaw"^',  ki'nAga"  In"'',"  a''igu''tc  Inini  katemina'gu''tcin°''. 

Na''kanin  a'wa'pAma''tci  kanone'gu''tcin'''",  pe'ki'^tcl'megu  ii'nawa- 
5  nineni'a"ini'*tci  me'to'saneniwAiii'megu. 

"  Na"kA  mA'ni  wi'i'ca'wiyAn"^''.  Me'ce'megu  na"ina'i  ki'Ata'penA 
nata'winoni  na'ina"megu  nAtawane'tAmAne  wii'wene'k''.  Me'cema'- 
'megu  kAbo'twe  kl'nAtawanetA  Anemi'givAn'"'".  Agwaga'  wi'v.^awA- 
nancme'nanini  na''ina"   nAtawane'tAmAn""'.     Aiyo'ka''megu  wi'nA 

10kiwikege"siwAgi  ki'^tcime'to'sane'niwAg'''".  NinaiiAga'  iniminAge- 
''tci  kateminawA'ge'Hcig'"'.  Nlnanani  tepanetAniag'"''.  'O'  nepA- 
"kimape'nA  wInA'megu  a"inanetl'wa''tcini  wrke"kA'Ama'tIwa''tc''. 
Cewa'n  a'gwi  ninananig  'I'na'u'^tc  a,'ne'k5''tci  'u'''tciwapi  nene'ka- 
nemA'ge'^tcin"'' ;  kateminawAgetA'megonA  wapA'mAget'*^","  a"igu<^tc''. 

15  "  Kinaiyo"mAni  keki'ci'a'^tcimo'ene  wi'A'pI'tci'giyAiii  tapA''kwi  nAta- 
wa'netAmAn"*''.  Inina''ini  na'i'  iiiA'nA  ke'kA''Amawi  inA'ii,\.  'I'ni 
nata'winoni  wi'ina'nemAgi  ka'ka'netAg''-*^' ;  ini'megu  wi'ke'kA'A'mo- 
neg'''".  Ki'wawananemawAgi'^tca'i  me'to'sa'neniwA  na"ina'  wl"ne- 
"sA^'tc  i'n  aiyo'tenAte  nata'winon"''.    Me'cena''megu  pen6'''tci  ki'u- 

20  <'tcipAna'<'tci"aw""^'.  Tcagi'megu  wi'kegyapigwatega'  inii'nemAte 
ki'wawananemawA'raegu  •wrt.Ana"pena''tc''.  Na"kA  tepe"ki  kl'wti- 
'siiyapi  'Ini  kege''ckAmAne  nata'winon"'',"  a'"igu<'tc  ini'ni  kateniina'- 
gu''tcin°''. 

A''t6"kl'^tc   mi'megu    a'ciponiwrgowi''tc''.      WapAnigi'ni    nc'ci"k 

25  a"a'wiwa''tc  tmie"co"An  a'a'^tci'mo'a'^tc  ana'"pA'wa''tc'".  Ea'citcaga- 
''tci'mo'a'^tc'',  '"Wa'nA  'I'ni,  no'cI"i,  Inu'gi  kl'nA  mA'n  a'kete'- 
mino'k  I'nA  neguti  ma'netow'^*",  'pe'ki  ma'netowA'  kete'cita'epe- 
tu'g"^^'.  Pwawima'imAni'a'*tcimo"iyAne"e'  ca'cki'megu  wapyawl'- 
yAne'   a'ine'k  i'cawi'yAne'"',   pe'ki'megu   ketemagi'ene"s^'.     MAni- 

SOyuga'*',  'wA'^tca'i,'  a''ine'k'',  'ki'nyanAnwapya'gi'aw™^','  a'"ine'k'', 
acnviga'  ini  ke"ten  Ane'mo'Ani  kekA"ki'so'wimeg'"^^':  lya'ma'"  niga'n 
Anemi"uni'^tcane''siyAne  nyanAnwi'megu  kenAtawane'tAmagwA  kenl- 
••tca'ne'sa''';  i'ni  tA'sw  aminep6''iwa''tci  kenl'^tca'ne'sAg'*''.  Na''kA 
wa'wene"kinata'winon'''',a'"ine'ki\vrnane'semA''tcime'to'sane'niwa''' 

Soagwima"  ini  wawe'ne'kin"''.  KutAgima'  wa'wene'k  u'wiya'  a'a- 
"kwAmAtAgi  na'sa"ckagwi'*tc'',  i'nuna'i  wa'wene'k''.  Ini'^tca'  ka'ka'- 
netAgA  nata'winoni  nana'sa'ckagwiwa'^tc  I'nA  manwina'wa'atA  me- 
'to'sane'niwa'i  te'panegwA  me'to^sane'niwa'''.  Na'ina'  na'pegini 
ki'cagu^'tcika'twaneta'gu'slw''*'.  Iniga"  myane't'''" :  maiyomaiyo'- 
.  40 'iiwAgi  me'to'sane'niwa'  i'ni  ka'kane'tAgig''''.  MA''tcunanet6'Ama" 
imv  ka'temino'k^',  no'cl''''.  A'gwi^'tca'  wI'nA'kimAma'wA<'tcin 
a'ciketemin5''k''.  KA'ci'^tca'  i'cina'gwi'towA  'u'wiyaw™'',  no'ci'"'', 
'I'nA  katemino'k^T'  a"igu''tc  unie''co'An"''. 


uncHEUsoN.]  THE   SIXGING   AROrXD   RITE.  553 

will  mature  if  you  do  that,  if  you  believe  me,  if  you  do  what  I  tell 
you.  Look  at  this  person,"  he  was  told.  As  he  looked  in  that  direc- 
tion, lo!  there  was  an  old  white-headed  man  seated.  "Well,  you 
see  him,  that  is  you,"  he  was  told  by  the  one  who  blessed  him. 

And  as  he  looked  at  the  one  by  whom  he  was  addressed,  lo !  it  was 
a  very  handsome  person  indeed. 

"At  an}"  time  jon  desu-e  you  will  pick  up  fine  medicine.  At  some 
time  soon  as  you  continue  to  mature  you  will  desire  it.  I  shall  not 
fail  to  know  when  you  desire  it.  To  be  sure  your  fellow-people  go 
about  here  in  possession  of  it.  Yet  we  give  it  to  those  we  bless. 
We  own  it.  Oh,  to  be  sure,  we  may  give  them  permission  to  transfer 
it  to  each  other,  as  they  are  inclined.  But  we  do  not  think  of  those 
(who  have  it)  one  after  the  other  subsequently;  the  very  person  whom 
we  bless  is  the  one  we  look  after,"  he  was  told.  "I  have  now  told 
you  how  long  you  will  live  if  you  desire  it.  At  that  time  transfer 
that  medicine  to  this  one  '  so  I  shall  think  of  one  who  knows  it;  in 
the  same  way  it  will  be  transferred  to  you.  You  will  truly  have 
power  to  Icill  the  people  when  you  use  that  medicine  against  them. 
You  will  destroy  them  even  from  afar.  If  you  desire  that  all  be 
blind,  you  wUl  have  power  over  them  so  they  will  be  so  afflicted. 
And  you  wUl  see  as  well  in  the  night  as  in  the  daytime  if  you  have  that 
medicine,"  he  was  told  by  the  one  by  whom  he  was  blessed. 


Then  he  awoke  and  at  once  ceased  to  be  sleepy.  The  next  day 
when  he  and  his  grandfather  were  alone  he  told  him  what  he  had 
dreamed.  After  he  had  told  htm  all,  (he  was  told),  "Well  now,  my 
grandchild,  this  day  when  that  single  manitou  blessed  you,  you 
probably  thought,  '  (he  is)  a  true  manitou.'  If  you  had  not  told  me 
this,  and  if  you  merely  proceeded  to  do  as  he  told  you,  he  would  ruin 
you  terribly.  Now  when  he  said  this  to  you,  'cook  him,'  when  he 
said  to  you,  'you  are  to  divide  him  into  five  parts,'  he  did  not  really 
mean  that  he  demanded  (?)  a  dog  from  you :  yonder  in  the  future  he 
indeed  desires  of  you  five  of  your  children-to-be;  exactly  such  is  the 
number  of  your  children  who  would  die.  And  the  good  medicine  of 
which  he  speaks  to  you  so  that  you  may  kill  people,  it  is  not  good  at 
all.  Another  (medicine)  is  really  good,  when  it  cures  any  one  that 
is  sick,  that  really  is  good.  The  one  who  truly  knows  the  medicine 
that  cures  each  and  every  one,  the  one  who  thereby  gladdens  the 
people,  is  beloved  by  them.  When  he  (she)  dies,  he  (she)  is  terribly 
lamented.  And  that  (other)  is  evil :  those  who  know  it  make  all  the 
people  cry.  It  is  sm-ely  a  little  evil  spirit  who  has  blessed  you,  my 
grandchild.  Verily,  you  must  not  accept  the  blessing  as  he  has 
bestowed  it  upon  you.  Pray,  how  did  the  one  who  blessed  you  make 
his  body  appear?"  he  was  told  by  his  grandfather. 

'  That  is  the  manitou  bestowing  the  blessing. 
3599°— 25 1 36 


554  THE   SINGING   AROUND   RITE.  [eth.  ANN.  40. 

"Pe'ki'^tca'"megu  me'to'sa'nenlwA  nawa'ninenT"a'Iw''^V'  a'i''*tc''. 
"I'ni  kii^'tc,  a"cawi<^tc  inA  mA'^tcima'netow'^^'.  ManawA'ga"'', 
wri'ciinegutapwa''tagu'^tc  uwI'ya'An  i'cina'gwi'tow  u'wiyaw"''.  Pe- 
"kigii'  winA'megu  ne'ciwAna'^tcina'gu'siw"'^" ;  o'sowanAgwiwAga"ip'"; 
5A'cati'e'gip  i'ci'geniwi  'a'kwAiiA'kA'tenig  o'sowanAg'"'''.  Aiylgwa'- 
me'siwA  wi'ute''tena'^tci  me'to'sane'niwa'''.  I'ni  wa''*tci  ki'wi- 
'aiylgwa 'me' 81*^101  wi"ketemi'naga''tc'',  ku^'tcl'  ka'sipi'megu  ki'nA 
tapA"kwike'kya'kAp^'.  Cewa'  ketemage''si'kApA  ki'cinepowate- 
'ega'ni     kenl^'tca'ne'sAg'''".        Na'kA'megu     anemiwi**tcawI'wAtcigi 

lOnane'powa's^';  Anemiga'uwi'wiyAne  nane'powa's*'.  Klwiketemagi- 
kiwi'ta'kAp*'.  Me'^tci'wa'ga'  me'nwipeme'nene'sA  pwawitclnawa'- 
mAtcigi  ke"kyaiyAne.  I'ni,  WAnrkatAnu'^tca''megu  ana'pA'Vai- 
yAn"'',  no"ci"i,"  a"iae''tc'. 

A'pwawi'Ini'inA'no'kya^tc  a'ci'megu'^tc  ini'ni  katemina'gu''tcin°''. 

IsMeno'kAminigi  na"kan  a'ponLmamA'kA'tawI''tc''.  "Wi'nawA'^tci- 
na"kA'a''tcimo"enan°'",  no"ci"i,"  a"igu'*tc  ume"co'An°''.  "Pe'ki'- 
megu  keta'pi'i  a'ci'menan  a'ica'wiyAn"''.  Ketapi'tu  klya'w^''. 
Ini''tca'  wa'^tci  me'to'^tc  .  Anemi'a<'tcinio"enan°'\  AnetA'  mAni 
kwiye'"sa'Ag    a'mA'kAta'wine'^tc    i'cita'"awAgi    wiVapi'ka'wawa<'tc 

20i"l^wawa'''.  A'gw'i^'tca'  inenwiweto'wa''tcini  'i'ni  a'ca'witcig  uwl'- 
yawaw"''.  TcA'kwapyayanlwi  uine'to'saneni'wenwaw"''.  MA'ni- 
''tca'  a'cime'nwikeg  a'nawA<*tci'megunAna"i"kAmeg  uwiyani'naw''''. 
Pe'ki'meg  a'wiga''tcipe'cigwiinA'kA'tawIg  awA''si  wii'wenet"''.  Me- 
'cena'  ki'ci'kati'"sugin  upyani'meg  a'nawA''tciwa'pAme''tc  i'kwa'wA 

25ma'nwawitA  •wi'negutiwl''tca'witig''''.  Ku**tci'megu  i"cigenwi  wi'nA 
pe''ki  wi'pecigwi'wetog  uwlyani'naw'^''.  Niga'n  A'ta'wi  mawA'^tca- 
'kowi'megu  mya'cita''agAni  na''ina'  a'mame'^tcina''igwani  wk'- 
"sayaw"''".  A'gwi  ke'ka'netAgini  me'to'sa'neniwA  man°^'.  Ca'cki'- 
megu  mametaiyA  inugi'megu  mA'n  a'peinate"siyAgwe  wa'pAtAm"^". 

SOKu'^^tci  tcagi'megu  a''tcimo''a'sowA'  cewa'nA  WAni'katAinwA'megu; 
awA"s  a'ci'ta'a^tc  a'ciwawAne'cka'igenig""'.  MAniyu  kl'nanugi 
no'i'g  awA"sima'  in  ii'tA'swipepo'nwayAn"'',  kiiwAgi'megu  kekwiye'- 
"sa'"'.  Nina'nA  inA'n  aiya'pi'tci'giyag'"'':  ma'A'g  inu'gi  pA'ci'to'Agi 
pa'ci'megu         katawine'swapitAge"si'wa''tcini         mA'kAta'wiwAg'"'. 

35Agwiga"  i'ce'megu  i'cavrt'wa''tcini  ma'A'g'''':  ane'tA^  na'imi'ke'^tci- 
'i'wawAg'^'',  ane'tA^  na'a'piwAg'''',  ane'tA^'  Amwi''sawAg'''':  kinagw 
Inigi  peno'^'tc  i'ci'An6"kanapi  kiigo'  a'cike'nigin"''.  Kago'iyuga'- 
'megu  mina'p'':  me'sanetAmogi'megu  a'ciketeminawe'si'wa''tcin°''. 
I'ni  ku'''tci  wa''^tci  pwawipawa'nemug  a'peno'A  'mA'kAtawi'n""',' 

40  a''ine''tc''.  Tcagi'megu  i'cina'i'geniwi  'uwi'yawawi  pe"ki  mane'towa'i 
katemina'gu'^tcigi  wi'nA  Ke''tcLraa'netow  ano'ka'na'^tci'i  wi'kekete- 
mina'wani'^tci  ma'kAtawi'ni"^tci'''.  Inugiga''mAni  ne"k  anemipwa- 
wine"kike'kya'wAnani  "AnemimamA'kAta'wiyAn"^',  Anemi'a'^tcimo'- 
'iyAne    ki'ke'kanemene'megu    na''ikege    keteminawe"siyAn'"'',    no'- 


MICHBLSON.]  THE   SINGING   AROUND   RITE.  555 

"He  was  a  human  being  and  a  ven'  handsome  man,"  he  said. 

"That  is  how  that  evil  manitou  is.  And  (his  forms)  are  many, 
he  changes  tlie  appearance  of  his  body  so  that  he  will  be  believed  in 
by  any  one.  Yet  his  appearance  is  really  very  ugly;  he  has  a  tail, 
it  is  said;  his  tail  is  like  a  spearhead  on  the  end,  it  is  said.^  He  does 
his  best  to  get  people.  That  is  why  he  goes  around  eagerly  to 
bestow  blessings,  yet  you  alone  would  reach  old  age.  But  you  would 
be  wretched  after  your  children  died.  And  those  you  marry  in  the 
future  would  die  one  by  one;  if  you  continued  to  marry,  they  would 
die  one  by  one.  You  would  go  about  living  in  wretchedness.  Nor 
would  those  who  are  not  related  to  you  take  good  care  of  you  when 
you  are  aged.  That  is  all,  forget  indeed  what  you  dreamed,  my 
grandchild,"  he  was  told. 

He  did  not  do  as  he  was  told  by  the  one  who  blessed  him.  In 
the  spring  he  agam  ceased  fasting  earnestly.  "I  shall  stop  to  again 
give  you  instructions,"  he  was  told  by  his  grandfather.  "You 
please  me  very  much  by  doing  what  I  told  you.  You  do  a  good 
thing  for  yourself.  That  is  why  I  in  a  way  continue  to  instruct  you. 
Now  some  boys  when  they  are  made  to  fast  desire  to  begin  to  court 
women.  Those  who  do  that  truly  do  not  lead  a  good  life.  Their 
life  is  short.  This  verily  is  good,  when  they  stop  fii-st  to  take  care 
of  their  lives.  When  one  fasts  carefully  and  uprightly  it  is  much 
better.  At  any  time  after  they  have  taken  care  of  themselves  they 
may  stop  to  slowly  look  at  a  well-behaved  woman  so  as  to  marry 
one.  For  it  is  a  rule  to  lead  an  upright  life.  There  is  ahead  of  us 
a  very  great  sorrow,  at  the  time  whenever  it  is  daylight  for  the  last 
time.  Many  people  do  not  know  it.  They  merely  consider  the  joy 
of  this  day  while  we  are  alive.  Yet  all  have  been  instructed  but 
forget  it;  they  think  more  of  what  is  evil.  Now  you  this  day,  when 
you  are  somewhat  more  than  seven  years  old,  are  still  a  boy.  Tliis 
is  how  old  each  of  us  (others)  are:  to-day  these  old  men,  even  nearly 
thirty  years  old,  fast.  These  do  not  do  so  merely  for  nothing:  some 
have  knowledge  of  doctoring,  some  have  (supernatural)  power  of 
sight,  some  excel  in  running:  these  are  sent  even  far  off  when  any- 
thing happens.  They  are  indeed  given  something  (as  a  reward) : 
they  derive  benefit  from  the  way  they  were  blessed.  And  that  is 
why  a  child  does  not  think  light  of  it  when  told  'fast.'  The  bodies 
of  those  blessed  very  much  by  manitous  are  (rewarded)  in  all  pos- 
sible ways,  manitous  whom  the  Great  Manitou  himself  employs  to 
bestow  blessings  on  those  who  fast.  Now  this  day  as  long  as  you 
continue  not  to  be  old  (and)  if  you  continue  to  fast  earnestly,  if  you 
continue  to  tell  me  (your  dreams),  I  shall  make  you  know  if  you 
have  been  blessed  properly,  my  grandchild,"  he  was  told  by  (his 
grandfather).     "That  is  as  far  as  I  resign  myself,  as  I  cease  being 

^  Naturally  a  European  concept. 


556  THE    SINGING    AROUND    RITE.  [eth.  ANN.  40. 

'd''',"  a"igu'*tc''.  "I'n  a'kwipAgi'sane'tAmani  niya'w"'',  a'ponikA- 
'cki'A'semi'I'wayani  ka'go'a''',  i"ce''tca"  kin  a'Anemipe'seta'wiyAn 
ana'^tcimo"enan°'',  a'prtcipwawimA'kAta'wIyAn""''.  NetAgwinAta'- 
wanetA  wf tapA"kw4yAn''''.  KatA<'tca''megu  na"ina'  kl'ci'giyAne 
Sma'si  nAtawanemi'yagAn  i''ksvawAgi  pwawike'kanetAma"so"kAni 
wI'Anemi'ea'wiyAn"'',  kipwawi'wii'nA  na''i  ki'cinutAinati'soVADani 
wi"Anemi"i'cimenwipemate'si'wAnan°'',  tcagiga''  6'n  uni<'tcane"si- 
yAne  wi'menwipemate"siwa''tc''.  I'cike'kanetAmAne  wawe'nete'sA^ 
ni'cwapitAgiga'   tA'swipepo'nwayAn  awA'sima'ka'  A'kwimA'kAta'wi- 

10yAn°^',  no'ci''i,"  a"igu''tc  \mie"co'An''''. 

A'tapwa'tawa''tci'megu  A"pena<'tc  a'ci'niegu''tc  Ini'megu  a'Ane- 
mi'cawi'^tc''.  Cw^a'ci'gA  na'"k  a'tA'swipe'ponwii'^tci  iia'kA'meg 
aVapimamA'kAta'wine''tc''.  "Na'i',  no'ci"i,"  a"igu'^tci  na"k 
ume"co'An'''',      "miya'pi      na''kA      pe''ki      wrmamlgwa/'soyAn"'". 

15  Ki'A''ci'tone  wi'ai'yoyAn  a'mA'kAta'wIyAn°'' :  'niA'kAtawi'^tci- 
gAn°'"'  i"cite"katap''."  A''nategi  pA"cito'A  me'te'gwi  wi'ku'pimi'ci 
me'ce'megu  anegi'kwa'kwAto"inig''''.  A'wIga''tcipepenA'ge'cAg'''". 
Negute'nwi  'a'ko''sitag  ii'A'ku'cAg''''.  A'ka''ke'sAg''''.  Ki'ca'k>vta'- 
nigin°'',  "Na"i',  no'ci''i,  mA'n  ini  mA'kAtawi'*tcigAn  a'cite''katag''''. 

20  TAgawi'megii  kl'A'kA'sA  Avi'i'ci'megimienwitapA'kwimA'kAtawIgw'a- 
noyAn"''.  Papye'tciga/'megu  mA'ni  wI'tcfXgA''wayAn°'"  i"cigenwi 
mA'n  inu'g  a''pep6g'''',"  a''igu''tc  ume"co'An°''.  "Ki'Agotuga- 
'megu'  mAni  ki'c.i'aiyo'jrAnin"''.  Mame^'tcina/'megu  na"iml'  a'wa- 
'cI'o'wAnani  tcagA'VaiyAn  I'nina'i  wT'ke'kiine'tAniAni  pe'"k  a'cime'- 

25  nwikegi  wiga"siyAn  a'mA'kAta'wiyAn"'',  no'ci"i,"  a''ine"*tc'". 

Inip  a"A'tagi  keteminawe"siwen°''.  TcagA"wagin  inina'"ip  a"ke- 
temina'gawa''tci  manetowAg'^''.  Ane't  A'cku'ViiwAg  A'ne'ki"  mini 
mA'kAtawi''tci'gAnAn'''';  cema''megu  uni<'tcane''siwate  wi'umA'kAta- 
wI''tcigA'nin''tc''.     A'na'i'se'towa''tc'";    ki'ci'uni''tcane'si'wa<'tcin  Ini 

30  ki'cikutwa'ci'gAtA'swipep6nwa'ni<'tcin  a'Ata'penA'mowa^'tc'' ;  ag- 
wigif  ayigi  me'cemego'na'  A't6'wa<'tcin°'":  ml"cameg  A"towAg'"". 
Ka'o'ni  na'lna'i  wTAta'penAmo'wa'^tcini  kiga'nowAgi  na"ina'  na''k 
a'na'i'se'towa''tc  Ini'megu  a'cikigil'nowa'^tc'',  me'to'^'tc  a'a'^tcimo'- 
'awa'^tc  a'na'i'se'towa'^tc  Iniye'  tatAg  a'pya'^tcimamA'kAta'wIwa^tc''. 


35  "O'n  Inigi  mane'towAgi  ke'tenA'megu  a'nagAtawanetA'mowa'^tc 
Inin  ami'tatAgi  katemina'watcig  i'ni  wamA'kAtawI''tcigAni'ni''tcin°'". 
'O'n  inin  a'aiyo'wa'^tcini  mii'kAta'witcigi  me"cena"megu  no'mAga' 
a'mA'kAta'wiwa''tc''.  Cewa'nA  me'ten6''megu  pwawiwawAne'cka'- 
'itcig  ape'no'Ag''''.    A'gwi  ku'^'tc  a'pe'n  i'cawi'wa''tcin  ape'noAg'''". 

40Ka'kAmi'meg  a'A'cki'apeno'a"iwa'^tc  u'''tciwapi  nagAtawane'mawAg 
i'n  a'eikl'cane'mawa'^tci  wani''tcanc''sitcig''''.  Ke'ki'nawa'^tci  ki'kl'- 
twawAg  a'tcAge'ci''iwa''tci  na''k  a'kwa'a''kwawAg  ini'gi  wipwawi'- 


MICHELSON.]  THE    SINGING   AROUND   KITE.  557 

able  to  be  of  aid  in  any  way,  as  long  as  you  continue  to  listen  to 
what  I  say  to  you,  as  long  as  you  do  not  cease  fasting.  I  also  desire 
you  to  reach  (your  allotted)  span  of  life.  Do  not  when  you  have 
grown  up  (?)  desire  women,  for  you  might  not  know  what  will  happen 
to  you  in  the  future;  do  not  desire  them  before  you  have  come  to 
an  understanding  of  yourself  and  know  that  you  will  live  w^ell  in 
the  future,  and  that  if  you  have  childi'en  they  will  all  live  well.^  If 
you  know  (these  things)  it  would  be  fme  if  you  fast  until  you  are 
more  than  twenty  years  old,  my  grandchild,"  he  was  told  by  his 
grandfather. 

He  believed  (his  grandfather)  and  always  continued  to  do  exactly 
what  he  was  told.  And  when  he  was  eight  years  old  he  again  began 
to  be  made  to  fast  earnestly.  "Now  my  grandchild,"  he  was  told 
by  his  grandfather,  "eventually  you  must  try  very  hard.  I  shall 
make  you  what  you  will  use  in  f fisting:  it  is  called  a  'fasting  instru- 
ment.'" The  old  man  fetched  a  stick  of  basswood,  of  no  particular 
size.  He  peeled  it  carefully.  He  cut  it  as  long  as  a  foot.  Then 
he  dried  it.  After  it  was  burned,  he  was  told  by  his  grandfather, 
"Now,  my  grandchild,  this  is  what  is  called  a  fasting-instrument. 
You  are  to  burn  a  very  little  of  it  so  you  will  have  enough  to  blacken 
your  face.  It  is  a  rule  that  you  must  use  this  up  this  winter.  You 
must  hang  this  up  when  you  are  finished  using  it.  At  the  time  when- 
ever you  shall  paint  yourself  for  the  last  time  if  you  (have)  used  it 
all  up,  then  you  will  know  how  good  it  is  if  you  are  careful  when  you 
fast,  my  grandchild,"  he  was  told. 

"Tliat,  it  is  said,  is  wherein  the  blessing  lies.  When  (the  fasting 
instrument)  is  completely  used  up,  then,  it  is  said,  the  manitous 
bestow  blessings.  Some  save  a  little  of  those  fasting  instruments, 
merely  so  if  they  have  children  the  latter  will  have  fasting  instru- 
ments. They  put  them  aside;  after  they  have  children  and  after 
these  are  six  years  old,  they  take  the  (fasting  instruments)  out;  and 
they  do  not  place  them  simply  any  place:  they  place  them  in  a 
sacred  pack.  And  at  the  time  when  they  are  to  take  them  up  they 
celebrate  the  gens  festival,  and  likewise  at  the  time  they  put  them 
away  they  celebrate  the  gens  festival  in  the  same  way,  as  if  telling 
that  they  put  them  away  and  fasted  previously. 

"Then  these  manitous  surely  watch  over  the  one  they  intend  to 
bless,  one  who  has  a  fasting  instrument.  And  when  those  who  fast 
use  these  they  fast  but  for  a  short  time.  But  (this  is)  only  in  the 
case  of  children  who  are  not  bad.  For  children  do  not  act  exactly 
alike.  Straightway  as  soon  as  they  have  children  the  parents  make 
plans  for  them  in  accordance  with  what  they  have  learned  regarding 
them.  It  is  a  sign  regarding  those  who  cry  and  are  always  angry 
when  they  are  little  that  they  will  be  persons  who  do  not  listen  to 

3  A  rather  free  rendition  of  a  very  diflicuJt  passage. 


558  THE    SINGING    AROUND    RITE.  [eth.  ANN.  40. 

megupe'seta'watcig  ume'sota'nwawa'''.  Mo'tci'megu  ii'A'ckini'- 
giwa''tc'".  Ke'ki'nawa<'tci  maiya'wi  tepe  tcA'gipo'kitepa"iwAg  ini'gi 
wrpwawi'megupe'se'Va'^tcig''''.  'O'  wl'pe'se'ca'^tcigi'ga  i  niA'gipo- 
"kite'piiwAg''''.  I'liipi  wa'^'tci  pita'ckag  a'apeno''iyAgw  ii'cimenA- 
5gW'in°''.  O'n  inigi  tcagipo'kitepa''itoig  a'pwawike'tciplta"ckanig 
ana''tcimo''e'^tcin°''.  Na''kA  mamaiyA'megu  kepu'cka'niwAnima' 
tcagi  pItigamigA'tenigwe  'ana''tcimo'e''tc''.  Mjigipo'kite'patcig  up- 
yiini'mcgu  ki'citcagiwiga''tci'se'nigin  a"cikegye''kime'*tc  I'n  a'kepu'- 
'ckanig''''.      I'nigi'^tca'    menwi'aiy6''tcin    inin    a'mA'kAta'wiwa''tc'', 

10  tcagA'wa'^tcimego'n  a'kl'cike'tciketeminawe''siwa<'tc''.  A'ki'cipAgo- 
'cikrcrkA'ma-WTi''tci  ■wa'*tci'ca'wiwa''tc'".  Iniga"  ane'tA  mi'"camegi 
wa'^'tci  'A'ta'g  mini  mA'kAtawI''tci'gAnAn°''.  Ane't  I'n  a'i'cipAgo- 
ciki'ci'se'tawTi''tc  uni'^tcane'siwate  tatAgi  Ivwaiya'ci  no'mAga' 
wi'mA'kAta'wini<^tc''.     Ane'tA^ma"    unl'^tcane'siwagwe   a'ne'powa^'tc 

15inini'*tca"  inini  mi"cameg  a"tagini  mA'kAtawI'^tci'gAnAn"''.  Ku'^tci 
me'cemego'na'i  tepi'nowawi  tcinawa'matcig  Ata'peiiA'mowa'sA  wi- 
'mA '  kA  tawi  "^tcigA  'niwa  ^tc' " . 


"In   ii'Vikeg'''',   no'cI"i.      Keke'kanemenekii"megu   a'pe'seta'wi- 
yAn°''.     Ke'kinawa''tci  ku'''tci  pwawipe"se"catcig  agM'i'mcgu  mA- 

20"kwa'''tc  Apl'wa'^tcin  a'aiya^'tci'mo'e'^tc'',  a'utAmi'megunegu'ta'tA- 
'cita''awa''tc''.  A'wawAne'cka''i\va''tciga"  wa'<'tc  i'ca'wiwa'^tc'V' 
a"igu'^tc  ume"co'An°'".  "  Na"k^ipi  pena'winigi'  ca'cki'megu  kiigo" 
i'cimrke''tca'wiyAn'"'',  A'se'mi'Ate  keme'so'tanAg  a'tci'gawa''tc'', 
tA'crkA'mawAte  me'se'A'ni  na''kA'  ca'cI''caiyAn'"'',  i'ni  wi'i'cipwa- 

25winAna'cine'cki'meneg'''".  Na''kA  wAninawe'megu  ki'u^'tciwapA'- 
meg5gi  me'to'sane'niwAg  ii'cime'nwikeg  i'ca'wiyAn"'''.  Kwaiya'c 
ina'ma'  niga'ni  na''ina'i  wiipinAtawa/nemAt  i'kwa'wA  me'cemego'nA 
iL.'Vtawanema'wAtanA  ki'ute'tenawA'megu.  Ma'A'giyu  i'kwawAgi 
ke'kinawa^'tci'megu  wawA'ne'cka'Ag  Ini'gi  me'cemegonA  anemi'una- 

SOpiimitcigi  wawAne'cka'"*^'.  Na"k.'V  nanIgi"to'a'''.  A'gwigii"  wito- 
'kagowa'^tcin  ume'sota'nwawa'''.  Ne'cki'megog""''.  Cewa'n  a"wa- 
^vAne'cka''iwa''tci  wa'^^tc  i'ca'wiwa^'tc'".  Ke'ki'nawa''tci  pa'seta'- 
watcig  ume'sota'nwawa'i  mike^'tca'wIwAg  A''pena''tc''.  Na"k  a'g%vi 
kege'ni    'unapami'wa''tcin°''.      Inigi'^tca'    wa^tcitawl'"itcig    i''kwa- 

35wAg'"'.  WawA'ne'cka'Agi  kene'ckime'gopen  a'nenenl'wiyAgwe  wl- 
"uwI'wiyAg''^''',  ■uni''tcane''siyAgwe  wi'pwawi'Ini'ca'wiwa''tc''.  Cag- 
wanemo'i'kiVgo'A'  ku'^tci  wawAne'cka''iwat'''.  I'ni  wa'^tcine'cki'- 
menAgwe  wawA'ne'cka'Ag'''',"  a"igu''tc  imie"co"An°''. 

"  Ce'megu  niga'ni  kepAgo'ci'a''tcimo'en"''',  kAbo'twe  kago"  i'ca'- 

40wi'ka'  a'cita''ayan''''.  Inama'  ki'ci'giyAne  wi'me'kwa'netAniAni 
niA'n  ana''tcimo"eman"''.  Ini  ku^'tci  mA'ni  pe''k  a'ki'ci''tonani 
kemA'kAtawi''tcigAn°'',"  a''igu<'tc  ume"co"An°''. 


MICHELSON.]  THE    SINGING    AROUND    RITE.  559 

their  parents.  (They  disobey)  even  when  they  are  first  born.  Those 
who  will  not  listen  may  bo  recognized  by  having  a  very  small  hole 
in  their  heads.  Now  those  who  listen  have  large  holes  in  their  heads. 
That,  it  is  said,  is  how  what  they  tell  us  when  we  are  cliildren  goes 
into  (us) .  And  not  a  great  deal  of  what  is  told  them  enters  those  who 
have  small  holes  in  their  heads.  And  these  (small  holes)  close  very 
early,  before  all  that  is  told  them  goes  in  (?) .  (The  holes  of)  those  who 
have  large  holes  close  slowly,  after  everything  which  thay  liavo  been 
taught  (has  entered  and)  lies  carefully  (within  them).  These  verily 
use  those  (fasting  instruments)  properly  when  they  fast,  (and  by  the 
time)  they  have  used  them  up  they  already  have  been  greatly  blessed. 
Because  they  have  been  rewarded  in  advance  is  why  they  do  so. 
That  is  why  some  place  fasting  instruments  in  a  sacred  pack.  Some 
have  placed  them  (there)  in  advance,  so  that  if  they  have  cliildren 
the  latter  by  chance  may  have  to  fast  (but)  a  short  time.  And  these 
fasting  instruments  which  are  in  a  sacred  pack  (are  placed  there  by) 
some  who  died  before  having  children.  Of  course  any  of  those  who 
are  close  relatives  to  them  might  take  out  the  fasting  instruments  to 
have  them  for  their  own.* 

"That  is  how  it  is,  my  grandchild.  I  know  that  you  surely  listen 
to  me.  For  those  who  do  not  listen  may  be  recognized  as  they  do 
not  sit  quietly  when  they  are  instructed  from  time  to  time,  for  they 
think  their  time  is  wasted  there,  wherever  it  may  be.  Because  they 
are  bad  is  why  they  are  that  way,"  he  was  told  by  his  grandfather. 
"And,  it  is  said,  in  summer  if  you  merely  work  at  something,  if  you 
help  your  parents  where  they  have  planted  (crops) ,  if  you  attend  to 
(fire-)wood  for  tiiem,  and  if  you  hunt  from  time  to  time,  then  you 
will  be  never  scolded.  Moreover,  the  people  will  see  from  all  sides 
how  well  you  are  doing.  At  the  time  in  the  future  if  by  chance  you 
desire  a  woman  you  will  get  the  very  one  whom  you  may  desire. 
Now  these  bad  women  may  be  recognized  as  being  those  who  con- 
tinually marry  anyone,  a  worthless  man.  And  they  are  lazy.  Nor 
are  given  permission  their  parents.  They  are  scolded.  But  the 
reason  they  act  that  way  is  because  they  are  bad.  Those  who  listen 
to  their  parents  may  be  recognized  by  their  incessant  work.  And 
they  do  not  take  husbands  in  a  hurry.  These  indeed  are  the  women 
who  are  good.  We  men  are  forbidden  to  take  bad  (women)  as  our 
wives,  lest  if  we  have  cliildren  they  should  act  the  same  way.  For 
we  would  be  un^\alling  for  our  cliildren  to  be  bad.  That  is  why  we 
are  forbidden  bad  (women) , "  he  was  told  by  Ms  grandfather. 

"I  merely  tell  you  in  advance,  as  I  fear  something  may  happen  to 
you  soon.  At  the  time  when  you  are  fuU-growTi  you  must  remember 
this  which  I  tell  you.  For  I  have  now  really  made  this  fasting  instru- 
ment for  you,"  he  was  told  by  his  grandfather. 

*  The  last  half  of  this  entire  paragraph  is  very  difficult  and  impossible  to  translate  closely,  owing  to  the 
different  idiomatic  usages  of  Fox  and  English. 


560  THE    SINGING   AROUND   RITE.  [eth.  Ann.  40. 

I'liin  a'wapaiyo'^tci  mA'kAtawI''*tcigAn°''.  'O'ni  pe''k  a'wapi'ute- 
"ute'nawa'^tc''.  TcA'tcaw  a'ne'su'guni<'tc''.  Ki'cine"sugunipwawi- 
wrse'ni''tcin  a'wA''tca''egu'^tc  ume''co'An  Ata'mina''',  A'ne'ki'i  tcA'- 
tcawi  tA'gwA'an"'-,  a'ko'wape'  A"ckA'''tci  pape''k  u'wiya's  a'wA'''tca- 
5'e'^tc''.  Kageya'"inegu  nyawugunagA'tenigin  a'tapi''iwa''tc  a'pwa- 
wi''seni'^tc'".  Ne"ki\^ni  peponwe'megu  i'n  a'i'ci'ute'ute'nawa'*tc''. 
KwIyenA'megu  meno'kAmi'nigin  a"tca'gA'wa''tc''.  Mame'^tcina'- 
•megu  aVa''ci'u'^tc'',  "O'niyapi  nyiiVugun  agwi  na''kA  wl'wi'seni'- 
yAnin"'',"  a''igu'*tcume''co'An''''.    Ne''suguni  ki'cipwawiwi"seni^tci 

10  pe'ku'tanig  a'kwi'ckawA'g  inig  a'pya'tone^'tc  A"k  ume''co'An°''. 
<'0'niyapi  wiVa'ci"enan°'V'  a"igu''tc''.  Me'sotawi'^tca"megu  ane- 
gineg  a'A"crckiwe'negu''tc''.    "Nepano  na'i"  a"ine''tc''. 

A"ckA<^tci'meg       a'kA'cki'nepa'^tc''.         MAiii'meg       a'ci'nepa''tc 
a'kAno'iiegu''tci  negu'f,   "Na'i',  no'ci''i,  wi'se'ni'kAn"''.     Kekete- 

lominon"'^'.  MA'ni<*tca'  wi'i'ca'wiyAn"''.  Inu'gi  mA'n  a'tA'ciwawI- 
'capena''toyAni  kiya'w  agwi^'tca'  nAna''ci  wI'kwinAtawi'ute'nA'^tcini 
mi'^tcipa'  ane't*'.  Ki'wawananemawA'megu  wi'i'cina'nA'*tciii°''.  In 
a'cawI'yAnin'^''.  Nl'nani  ml'''tcipa'  a'ci'g""',  me'cema''megon 
a"cigitA  inl''*tcipa'*'.     Agwiga''megu  wi'wawAnaneme'nanini  nAta- 

20  wane'miyAn'"'".  A'gwi  ku'^tc  a'pe"'tci  ne'se'tlgin  a'ne''setlg''''. 
Na'kA'megu  a''*tcigipi  krcine'se'tlgin"'',  i'ce'*tca'"megu'  cagwa'- 
nemupi  'u'wiya'  i'pawine''ciwa''tc''.  A'kwiya''  ane'tA  ne'cki'nawapi 
wi'ne'cl'wawa'^tc''.  Inigi^'tca'  pwawina'ikA'ck6''penA'na'^tcig'"', 
uwiya''a'a'i  na'ckina'gutcigi  wi'no''sawa''tc''.     Tee'  ku''tc  In  a'cigi- 

25 'I'nAmcgi''*'.  Ki"ci"totA  kago'''',  '  Cewa'nan  a'cipA'kiml'nAineg'''': 
ketemi'nawagwe  u'wiya'A  ki'yawawi  ki'pAgi'senA'mawap^*'.  I'ce 
ku'^'tc  in  a'cipAgi'sene'nAgowe  wi'AmuA'munag''"^",'  nete'gopen"-^'," 
a''igu''tc''. 

30  Wa'pAnig  ume"co'An  a'wA''tca"egu''tci  tA'gwA'an"''.  Ki'ciwi- 
'seni'^tcln  a'wapa'*tci'mo'a''tc  ana'pA'wa<'tc''.  "Onima'  ki'nA, 
no'cl'i,"  a"igu''tc'',  "negu't  in  a'cime'nwikeg  a'ki'ci'ci'ute'tenAma'- 
"soyAn"'".  Agtt'iga''  i'nA  katemin5''kA  kiigo''  nAtawanetA'mo'kin"''. 
Pe''ki    ma'netowAn     ano'ka'negut*',"     a''igu<*tc''.       "I'ni     negu't 

35  a'cAga'wAtAgi  me'to'sa'neniw'*''^',  wi'no'ki't6''tci  mi''^tcipa'''.  Tca- 
tcawi'mAn  a'gwi  tAgo'migA'kini  kago''''.  Inina'tca"  a'sAnA'gi'to^tci 
me'to'sa'neniw  ii'wi'ca'pena'^tc''.  In  a'ciketemina'gu''tcig  agwi'- 
megu  kA'cki"anawe"si'wa''tcin  a'ci"cawa''tci  wi'wawAnanemegogi 
'wa'nA  a'nAtawane'mawa'^tc'"." 

40  Inina'"yatu'gani"  cwa'ci'g  a'tA'swipe'ponwa'^tc  a'ciketemina'we- 
'si^'tc''.  Ke'tenA'megu  inina'u'''tci\vapi'  ci''ca'*tcin  A'pena'^tci'megu 
a"pya'tA'ci''tc'".    Pe'kimego'n  a'tepa'negu^'tc  ume'sota'na'  a'pwawi- 


MiCHKLSdN.]  THE    SINGING    AROUND    BITE.  561 

Then  he  began  to  use  the  fasting  instrument.  Then  he  began  to 
fast  very  much  indeed.  Sometimes  he  (fasted)  for  three  days.  Wlien 
he  had  not  eaten  for  tlu-ee  days,  his  grandfather  cooked  corn  for  him, 
sometimes  a  little  corn  meal,  and  then  later  meat  would  be  cooked 
for  liim.  At  last  he  went  through  four  days  without  eating.  All 
winter  long  he  kept  on  fasting  in  this  manner.  It  was  exactly  spring 
when  he  usetl  up  the  (fasting  instrument) .  When  he  painted  himself 
for  the  last  time  then  he  was  told  by  his  grandfather,  "  Now  you  will 
not  eat  again  for  four  days."  After  he  had  not  eaten  for  thi-ee  days 
at  night  his  grandfather  brought  some  mud  (?)  for  him.  "Now  I 
am  going  to  paint  you,"  he  was  told.  Lo,  he  was  painted  all  over  his 
body  with  mud.     "Now  go  to  sleep,"  he  was  told. 

Later  on  he  was  able  to  sleep.  Now  this  is  what  he  was  told  by 
(some)  one  as  he  thus  slept,  "  Now  my  grandchild,  you  may  eat.  I 
bless  you.  This  is  what  is  going  to  happen  to  you.  As  you  have 
to-day  made  your  body  very  hungry,  you  will  truly  never  be  in  want 
of  what  are  called  game  animals.  You  will  have  power  to  obtain 
them.  That  is  how  I  am.  For  I  am  called  a  game  animal,  any  kind 
of  a  game  animal.  I  shall  not  fail  to  know  when  you  desire  me. 
When  one  of  us  is  killed,  he  is  not  killed  definitely.  Whenever  he 
has  been  killed,  he  lives  again,  but  it  is  merely  because  we  are  imwilling 
for  any  one  to  make  a  killing  without  thought.  We  dislike  some  more 
than  (others)  to  make  a  killing.  These  are  they  who  are  not  able  to 
get  them,  they  who  are  forbidden  by  any  (of  the  game  animals)  to 
slay  them.  It  has  been  arranged  (for  us)  to  be  merely  (game  ani- 
mals) .  'But  this  is  what  is  permitted :  If  you  bless  any  one  you  must 
throw  away  your  life  for  him.  For  that  is  merely  what  I  permit  you, 
that  they  always  eat  you,'  we  were  told  by  the  one  who  made  every- 
thing," he  was  told.^ 

The  next  day  he  was  cooked  corn  meal  by  his  grandfather.  After 
he  had  eaten  he  began  to  relate  to  him  what  he  had  dreamed.  "  Now 
my  grandchild,"  he  was  told,  "you  have  gotten  one  good  thing  for 
yourself.  And  he  who  blessed  you  does  not  desire  anything  from  you. 
He  is  surely  one  employed  by  the  manitou,"  he  was  told.  "That  is 
one  thing  mortals  desire,  namely,  to  easily  kill  game  animals.  Some- 
times there  is  nothing.  Then,  verily,  mortals  have  a  hard  time  with 
himger.  Now  (the  game  animals)  will  not  fail  to  know  what  they 
desire  of  them  when  hunting." 

Now  it  seems  he  was  eight  years  old  when  he  was  thus  blessed. 
Surely  from  that  time  on  whenever  he  went  hunting  he  always 
brought  back  game.     He  was  much  loved  by  his  parents  as  they  did 

*  The  second  half  of  this  paragraph  is  beset  with  difficulties,  owing  to  a  number  of  morphological  and 
syntactical  anomalies.  The  translation  given  above  does  not  claim  to  be  close;  it  is  hardly  more  than  a 
paraphrase. 

*  The  syntax  of  this  sentence  is  peculiar.  The  translation,  however,  is  close  to  the  Indian  originiU  in 
meaning. 


562  THE   SINGING   AROUND  RITE.  [eth.  ann.  40. 

wiawawApyapye"tcineguta'"i'ci"a'mIwa^tc  Ina"megu  a'wawu'^tci'cl- 
'ca'^tc''.  TcA'tcawi'  a'pya''tci'Ano''kane'*tci  wi'ci'canutA'maga'^tci 
kago'a'"megu  a''mine''tc  AnigwA'AgA'kon  a'klkiwipi'pemwa''tc'". 
"O'ni"  ca'g  a"tA'swipe'ponwa''tci  tagwaginigi  na"k  a'A'ci'tagu'*tci' 
5megu  na'"kA  inA'kAtawI'''tcigAn  ume''co'An  awA'sima"megu  ii'Aku- 
"ca'tanig''''.  A'wapina''kaniwa''ci'u'*tci  mA'kAta\vi'<*tcigAn°''.  Oni 
na''k  a'ute'ute'nawa'^tc''.  A'nane'su'guiil''tc'',  tcA'tcawi  nya'w"''. 
Na'kAni  peponwe'megu  a'ke'tcimamA'kA'tawi<^tc''.  Ini'megu 
a'i"citA"ciwA''tca''egu^tc  ume''co'An"''.     Meno'kAmi'nigini  na''kan 

lOa'tca'gA'wa'^tci  mA'kAtawi''^tcigAn°''.  Mame'^tcina''meg6n  a'wa'- 
'ci'u''tc  ini'megu  na"k  a'i'ci'A'ci'ckrwe'*tca'negu''tc  ume''co'An°'". 
Pe'ku'tanig  a"nepa<*tc  o'ni  na''k  ana"pA'wa'*tc'':  "Na'i',  no'cI''i, 
wrse'ni'kAn""''.  Keketemin6n°^'.  MA'ni  wI'i'ca'wiyAn"''.  WS,pA- 
minu',"  a'"igu''tc''.    Ite'p  a'i'napi'^tci  pe'ki''tcl'megu  a'ki'cagu'^tcine- 

15'cI'winagwA'tenig''''.  A'ke'si'yanig'''".  ApinA'megu  a'upa''cini'^tc 
A'gonAn  a'manani'^tciga'"megu.  WanAto'kA'megu  a"nie'ta'kwi''cini- 
''tc'".  A"kiyukiyu"sani'^tc  a'me'tAnA'si'tani'*tc''.  "  Inini  wI'A'pi- 
"tcipwawikago'ane'tAniAni  ke"siyag'''',"  a"igu'^tc''.  ApinAga''megu 
me'ce  tA'"sw  a'Agini^'tci'megu  tatA'g  A'gonAn  a'nege'soni''tc''.    "  Nl'- 

20nani  '  CaM'Ata"siw'^^"  afi'g"'',"  a'igu^tc''.  To'ki'itc'',  "Na''kA'  cl' 
pe"ki  nl'kA'megu  tapwawA  ne'me'co'*,  tcagA'aginip  i'n  a'ketemina'- 
we'sig'''",''  a'i"'tc  a'ci'ta'a'^tc''. 

Wa'pAnig  a'wA'^tca"egu'*tc  ume''co'Ani  tA'gwA'an"''.     Ki'ci'seni- 
''tc  ini  a'wapa''tci'mo'a''tc   ana'pA'wa'^tc'".      Pe'ki'meg    fi'mfcata'- 

25nemu''tc''.  "Onima"  kln"^',  no'cI"i,  a'ckAmi'megu  kepenu  wina'igi 
wrAnemi'ciinenwipemate"siyAn°''.  TcAtcawi'  mAni  manawA  'Ago'- 
n°*',  ke"siyaw"'''.  Inina"  kenwa''c  In  a'i'cike'si'yanigi  wrcape'- 
niiwAgi  me'to'sane'niwAg''''.  Na'kA  na'i'megu  neguta'  tA'ci'sigA'- 
''tciwAgi'    d'catcig''''.     KI'ha  winA   kinagvvi'megu  wi'pwawiku"tA- 

30  mAni  ke''siyag'"',"  a'"igu'*tc  ume"co'An°''.  "Ke'tcitapi'megon 
a'i'cawi"iyAn°'';  aiylgwaminu''tca"megu.  MamaiyA'megu  kl'ki'd'- 
'kati'su  kwiye'nA  ki'ci'giyAn'"''.  MAniyonugi'  ca'gani  'awA"sima' 
a'tA'swipepo'nwayAn'^'V'  a"igu''tc  ume"co'An°''. 

Ka'o'ni  nipeno'winig  a'An6'"kane''tci  kuto'ckA'ca'a'i  wi'na'taga- 

35  ''tc''.  A'pAno'megwi'^tc  a'po'kwipl'ga'cig'^''.  Pe'ki'meg  a'ka'twane'- 
megu"*tci'  ca'ci'canutAma'wa''tci'''.  ApinA'megu  a"mai'yoni''tc 
ane't*',  na"k  a'papya'ta-wTi^'tci  wl'mi'"ciwa''tci  niAma'tomut  uwi'- 
yii'Ani  wi'mi'ke'^tci'egu'*tc'".  A'a'pe''tcima'nani<'tci  pya'^tciw^- 
pAmegu'^tci'''.    Ume'co'Aniga''  pe'ki'megu  a'ka'twanemegu'^tc  ii'tap- 

40wa"tawa''tc  a'ci'megu^'tc''.  Pe'ki'megu  nil'api'A  ii'mAma'tome'^tc 
a'tapapAma''tc  agwi'^tca'  uwi'ya'Ani  myananeme'gu''tcin°''.  I'ce'- 
megu  pAiio'inegow''-*^'.    "Wi'na'sawA  winA'megu,  cewa'nA  kenwa'ci'- 


MKHELSON.)  THE   SINGING   AROUND   RITE.  563 

not  Oiave  to)  move  for  hunting  and  he  went  hunting  from  there. 
Sometimes  when  he  was  sent  out  hunting  for  them  he  was  given  a 
present  for  going  around  shooting  squirrels. 

Now  when  he  was  nine  years  okl  in  the  fall  when  a  fasting  instru- 
ment was  again  made  for  him  by  liis  grandfather,  it  was  cut  off 
larger.  And  he  again  began  painting  himself  with  that  fasting  in- 
strument. And  he  again  fasted  continually.  He  frequently  (fasted) 
three  days,  sometimes  four.  All  winter  long  he  fasted  earnestly. 
(His  food)  was  cooked  for  him  exactly  (as  before)  by  his  grandfather. 
In  the  spring  he  again  used  up  that  fasting  instrument.  When 
he  painted  himself  for  the  last  time  in  the  same  way,  his  grand- 
father used  mud  on  his  body.  At  night  when  he  slept  he  again 
dreamed  thus:  "Well,  my  grandcliild,  you  may  eat.  I  bless  you. 
Tliis  is  how  you  will  be.  Look  at  me,"  he  was  told.  As  he  looked 
that  way,  it  looked  very  terrible.  It  was  cold.  And  there  was 
much  snow  driven  by  the  wind.  Unconcernedly  (the  one  who 
blessed  him)  lay  down  on  the  bare  ground.  When  he  walked  around 
and  around  he  was  barefooted.  "That  is  the  extent  you  will  not 
know  if  it  is  cold,"  he  was  told.  j\jid  as  much  snow  as  there  was 
had  melted.  "Now  I  am  called  'South-Wind',"  he  was  told.  He 
woke  up  and  said  what  he  thought.  "Lo,  my  grandfather  again 
said  a  great  truth,  when  he  said  when  (my  fasting  instrument)  was 
used  up  I  should  be  blessed." 

The  next  day  his  grandfather  rooked  corn  meal  for  him.  After  he 
had  eaten  he  began  to  inform  him  what  he  himself  ih-eamed.  He 
was  indeed  very  proud.  "Now,  my  grandchild,  you  have  gone 
even  further  toward  living  well  in  the  future.  Sometimes  there  is 
much  snow,  it  is  cold.  When  it  is  cold  that  way  for  a  long  time  the 
people  are  hungry.  And  hunters  freeze  (far  off)  somewhere.  But 
you,  being  full  of  confidence,  will  not  be  afraid  when  it  is  cold,"  he 
was  told  by  Ms  grandfather.  "  It  is  great  indeed  what  has  happened 
to  you;  verily  you  must  do  your  best.  Soon  indeed  you  will  win 
(all)  for  yom-self,  exactly  when  you  are  full-grown.  This  day  you 
are  more  than  nine  years  old,"  he  was  told  by  Ms  grandfather. 

And  in  the  harvest  time  he  was  sent  to  fetch  horses.  He  shpped 
off  his  horse  and  broke  a  rib  on  alighting.  Those  for  whom  he 
always  hunted  lamented  Mm  very  much.  Some  even  wept  and 
brought  (presents)  so  he  might  give  them  away  if  he  wished  to  be 
doctored  by  anyone.  There  were  always  many  who  came  to  see 
Mm.  His  grandfather  felt  very  sorry  for  Mm  as  he  believed  what 
he  had  been  told  by  Mm.  A  person  especially  endowed  with  super- 
natural sight  saw  that  he  was  not  hated  by  any  one  (and  injured  by 
magical  practices).  He  merely  slipped  off  Ms  horse.  "He  will 
indeed  get  well,  but  he  will  be  sick  a  long  time,"  he  said.     They 


564  THE   SINGING   AROUND   KITE.  [eth.  ANN.  40. 

megu  wi'a'kwA'mAtAin'^^V'  a"ini'^tc''.  A'mrcatane'mowa''tc''. 
"KA'ci''tca''wIt6wi  kenwa''c  a'lrw'A'mAtAg''''V'  a'i'yowa''tc'', 
"kago"mAtA  i"cawit''',  ki'cagute'si''kage'e  ii'A'pane'moyag  a'ca"ci- 
'ca'^tc'V'  a'i'yowa''tc''.  Pe'ki'megu  kenwa"c  a'a'kwA'mAtAg''''. 
SKAtawi'megu  neguta'wa'ine  krci'na'sa''tc''.  Na"kani  nyawa'wa- 
'ine'megu  a'pwawimA'kA'tawi''tc''.  Ca'cki'megu  a'ca'ci'canutA'- 
maga'^tc''.  Ininigii'  ume"co'Ani  kiiwAgi'megu  a'pemate"sini''tc'". 
Wi'pwawigii'a'kwA'mAtAgi  mA'kA'tawIte      wa^'tciponimA'kAta'- 

■\¥ine''tc''.    Inina"ini  nyawawa'I'me  ki'ci'na'sa''tci  tagwa'ginig'''', 

10  "  Na'i',  iio"ci'"i,  Iniya'pi  na"kA  wi'nAtawiwapiiiAna'I''kAmAni  kiya'- 
w"'';  ki'ca'wiyAn"^^","  a"igu'*tc'',  "awi'tani  ki'ci"citA'cikutAgi"to- 
'kAp-^'.  KawAgi  ku'^'tci  mA'ni  kekwi'ye'sa"'',  i'ni  mA'ni  nyawi'ne'siw 
a'tA'swipepo'nwayAn"'',"  a"igu''tc  time"co'An°''. 

A'A'ci"tawu''tci    na"kA    mA"kAtawi'''tcigAn°''.      AwA"sima''megu 

15  tAga'w  a'A'kunig''''.  A"wapina'kAmamA'kA'tawI''tc''.  A'nyiinya- 
wu'gunldtc''.  Aiya"pl"tcina'  a'ne'su'gunl'^tci".  A'ate'ciga"megu'A- 
'ci''tagu''tci  na"ina'  a'ni'penigi  me'sa'ko'a'  a'pApAgapinA'magii''tc 
a'ka'ke''swani''tc'',  ututenawawi'a'  a'A'ci''tagu''tc''.  'O'n  ini'i  'a'wA- 
''tca"egu'*tc    utenawa^'tcin"''.      Meno'kA'minigi    na''kan    a'tca'gA- 

20  'wa'^tc  Ini  mA'kAtawi'''tcigAn°'".  Na'liA'megu  a'na'teni''tc  A"ci'cklw 
ume"co'An  a"A'ci'ckiwe''tca'negii''tc  a'nj^awuguni'^tciyu'ga'''. 
A"nepa^tc  a'a"pA'wa''tci  na"k^',  Na'i',  wi"semn°"',  no"ci"i.  Keke- 
te'minon"'''.  Inu'gi  mA'n  agwi  AVAnA'kya'yagw'in  a'nane'se'tiyagw 
a'mamo'ki'ta'tiyag'™'''.    MAni<'tca''  wi'i'ca'wiyAn"''.    WapAmi'n""", 

25  "a''igu'*tc''.  Ite'p  a'i'napi'^tc  a'pwawinawa''tc''.  "iKena'wi?" 
a''igu''tc''.  "A'gwi,"  a''ina''tc.''.  "WapAininu'  na''kA,"  a"igu''tc''. 
Na'kA'megu  a'pwawinawa'^tc'".  "Mo'tci'megu  pe'mwiyAne  awi'tA^ 
nAna"ci  me"cwi'kAp^',"  a"igu''tc''.  "Ini'^tca'  wi'i'ca'wiyAn"'', 
A'gwi   wi'me'cu'negini   nAna"ci,"    a''igu''tc''.      "KatA''tca"nAna"ci 

30'wi'nAtawime'cwi'g'''','  i'cita"a'kAn°''.  NliiAku''  ini  'no'ganaw""*'' 
a'^i'dg"'',"  a"igu''tc''. 

A"t5'ki''tc''.  A"wA'*tca"egu''tci  na''k  ume"co'An°''.  Ki'ci'megu- 
wi''seni"seni''tci  na''kan  a'a''tci'mo'a''tc  ana''pA'wa<'tc''.  "Iniku'', 
no"ci''i.      Pe'kimego'n    a'ci'sA'nAgA'k    a"ki'cinutati"soyAn°''.      Me- 

35 'cena''megoni  ki"kanAg'"'  'kete'panen"""  wi'wa'pinA''tc''.  Kina'- 
g^vi  nAtawanetAmowate  kago"i'cimya'ke''sowat®',  '"Ni'ka'ne  kete'- 
panen""',"  kete'ca'pe'^' ;  pya'^tcina'cinu','  'ine"k''',  ki'nagwA'megu, 
ki'pemiwii'pu'se  wi'na'tomA''tc'".  Ki"tapi"awAgi  tcinawa'matcigi 
na''sanit*^'.      'I'nin    a'wutA'monani    niga'n   Anemi'A'se'mi'Ate   wa'- 

40niino''tci  keteminawe"siyAn  a'i'nenan"'',  no"ci"i,"  a''igu''tc  iime"co- 
'An°'".  "MA'niyu  a"cime'*tci  kwiye"sa'Agi  miga'tiwen  a'nene'kutA'- 
mawTi<*tc''.  Ka'tA  ki'ka'iiA  pyapye'tci  'kete'panen"'"','  i'ci'yagAn"''. 
Me'ce'megu  ki'tA'cite'panaw**'.  KAbo'tweku'i  wi'pya''*tci'sawi 
na'"ina'i  wi'kutAgwawa'ge'si'^tci  me'to'sa'neniw**',   na''ina'  me''fi- 

45gwAtwi    pyanutagwi'^tcin'"'.      Iniiia"ini    wawi'ka'ni'^tcigi    tcAtcawi 


MICHELSON.]  THE    SINGING   AROUND   RITE.  565 

were  glad.  "What,  pray,  does  it  matter  if  he  is  sick  a  long  time," 
they  said  among  themselves,  "if  something  really  happened  to  Mm, 
we  should  be  as  badly  off  as  possible,  for  we  depend  on  liim  to  always 
himt,"  they  said  among  themselves.  He  was  very  sick  for  a  long 
time.  It  was  nearly  a  year  when  he  was  well.  And  he  was  not 
made  to  fast  for  four  years.  He  merely  always  hunted  for  (others). 
That  grandfather  of  his  was  still  alive.  That  he  himself  might  not 
be  sick  in  case  he  fasted,  was  why  he  no  longer  was  made  to  fast. 
Now  when  he  was  cured  at  the  end  of  four  years,  in  the  fall  he  was 
told,  "Well,  my  grandchild,  eventually  you  must  again  begin  to  look 
after  yourself;  if  you  had  finished  you  would  not  have  suffered  as 
you  did.  For  you  are  now  still  a  boy;  now  you  are  fourteen  years 
old,"  he  was  told  by  liis  grandfather. 

A  fasting  instrument  was  again  made  for  him.  It  was  a  little 
longer.  Then  he  again  began  to  fast  earnestly.  He  often  fasted 
four  days.  Sometimes  he  fasted  three  days.  In  the  harvest  time 
they  raised  corn  for  his  exclusive  use,  braided  and  dried  it  for  him, 
and  raised  the  proper  foods  for  him  to  use  in  fasting  (?)  And  they 
cooked  for  him  while  he  fasted.  And  in  the  spring  he  again  used  up 
the  fasting  instrument.  And  his  grandfather  again  fetched  mutl 
and  painted  liis  body  with  it  when  he  had  fasted  four  days.  As  he 
slept  he  again  dreamed,  "Now,  my  grandchild,  eat.  I  bless  you. 
This  day  you  are  not  safe  kilUng  each  other  when  you  rush  out 
at  each  other.  Look  at  me,"  he  was  told.  As  he  looked  that  way 
he  did  not  see  him.  "Do  you  see  me?"  he  was  told.  "No,"  he 
said  to  him.  "Look  at  me  again,"  he  was  told.  And  again  he  did 
not  see  him.  "Even  if  you  shot  at  me  you  would  not  hit  me,"  he 
was  told.  "That  is  the  way  you  will  be.  You  will  never  be  shot," 
he  was  told.  "Do  not  ever  tliink,  'I  may  be  shot.'  '  Verily,  I  am 
called  'shadow',"  he  was  told. 

Then  he  woke  up.  His  grandfather  again  cooked  for  him.  After 
he  had  eaten  he  again  told  liim  what  he  had  ch-eanied.  "That  is 
fine,  my  grandchild.  You  have  gotten  for  yourself  what  is  very 
difhcult.  Now  you  may  begin  to  say  to  any  of  your  friends,  'I  am 
fond  of  you.'  If  in  confidence  they  desire  it  (?),  if  they  are  in  any 
way  crippled,  if  they  say  to  you,  'you  have  been  in  the  habit  of 
saying  to  me,  "My  friend,  I  am  fond  of  you;"  come  and  get  me,' 
you  will  depart,  you  will  start  to  walk  so  as  to  bring  him  on  your 
back.  You  will  please  those  related  to  him  if  he  is  saved.  That  is 
(why)  I  warn  (?)  you  in  advance,  in  case  you  help  (any  one)  in  the 
future,  if  by  chance  you  are  blessed,  my  grandcliild,"  he  was  told 
by  his  grandfather.  "This  is  what  boys  are  told  when  fighting  is 
off  their  minds  (?).  Do  not  say  to  your  friend,  'I  am  fond  of  you.' 
You  will  be  fond  of  any  one  then.     Verily  a  time  will  soon  come 

"  A  trifle  free. 


566  THE    SINGING    AROUND    RITE.  [eth.  ANN.  40. 

tcawine'ki'megu  a'tA"ciiriya,'ke''soni''tc'".  Uwi'ka'nwawa'  inina' 
a'tA'cikutAganetA'mini''tc  a'lvwago'ome'gowa''tc'":  'nl'ka'n'"'',  pya- 
''tcina'cinu'.  "Kete'panen"''',''  kete'ciku'^tcape''^'.  Agwiku'  pa'ta- 
'so'yanin"'",  na'sa'ka'A'megii,'  a'i'gowa''tci  ka'kimegupa'pe''''. 
5 1'citA'ciketemagowa'niwa'''.  KAnagwA5^uga'"niegu  na'nawat^'. 
Ina'mi'ta'  A'sipi'pemu'*tc''.  Ane'tA  wi'nApape'e  nAtawa'^tci'megu 
Ite'p  i"awAg  uwI'ka'nwawAn  a'tAnwawa.ge''sini^tc'".  lya''  pyaya'- 
wa'^tcin  a'A'sipipemu''tc''.  I'ceyuga'pa'pe'e  u'wIyii'A  'i'ni  inya''ke- 
'su"*tc''.  A'gwi  ne''k  a'tAnene'tini''tci  na''sa'*tcin°'',  wi'pya''tcima- 
10  ''tcip''.  Uwl''kana'i  ki'cimegupiponaneti'ni^tcin  a"ne'se^tc'' 
no'ci''i.  Pe'ki''tca''megu  klnagwi'megu  niA'n  i''cikeg  Inina/'ini  wi- 
'A'pa'nemu'^tci  klya'wi  me'to'sa'neniw^'^',"  a''igu''tc  ume''co'An°''. 


Oni  na"kA'  ca'cki'megu'  ca"crca'^tci  ne'kAna'wa'Im™"'.  A'pena- 
''tciga"megu    uine"co'An    a'tA'ciwItA'magu<'tc     wi'Anemi'"cawi'^tc'" 

ISii'tapwa'tawa'^tci'megu.  Pe'kiga"megu  a'wawana'nema''tci  mi''toi'- 
pa'a'"'.  Uwi'ya'Ani  wI"kigano'ni''tc  a'pyatawu''tci  u'ce'ki'tagAn 
a'pya'*tci"An6"kane''tci  wl'VlVa'^tc''.  A"nAnatii'ca''^tcipape'  a'cigi- 
nigwani  ml''tcipa"i  wrne"sagwan"''.  Ka'kA'Amawu''tci'i'megu  a- 
'ne'sa'^tc''.     Pe'cege'"siwa'     a'ne^'tcini'     ca'cki'megu    a'mawine'tA'- 

20inaga'^tc  a'pwawikA'ckena'^tc''.  Nenu'so'g  onipa'pe"  ca'ck  a'a'^tci'- 
mo'a^tc  ano'kanegu'^tci'  a"tA'ci"a''tciii  a'na'nani'^tc''.  Agwiyuga" 
peno'^tci  pa'pya'tcitA'ci"a''tcin°'' 

Ini'nigii'  mne"co'Ani  pe'ki'megu  a'po'simegupA'cito'a'"ini^tc''. 
Tagwagi'nigin  a'anawi''t6ni<'tci  wi'A'ci"tagu''tci  mA'kAtawi'''tcigAn"'' 

25"  Ca''ck  in  A'ci'ta'ti'son""",  no'ci''i.  Aiylgwamlnu'niegu;  a'ci'menan 
i"cawin°"V'  a"igu''tc'".  I'ni  ku'''tci  mA'ni  pe''k  a'kwipwawimegu- 
WA'ni'kag  u'wiya"  ana'^tci'mu'^tcin  a'krci'A'pI'tci'giyAn"'".  Kekl'ci- 
ku''tcike''kanetA  pya'^tcito'tonan  a'pya''tcimamA'kAta'wiyAn°''. 
I'ni'*tca'i  wri'ca'wiyAn"'",   no'ci"i.     Ini}Ti'   niAni  nyanAnwine'sI'w 

30  a'tA'swipepo'nwayAn"'",  a'ki'citapA"kwike'kane'menan  a'pftcike'ka- 
netAmati''soyAni  klya'wi;  tepi''tca''megu  kete''cawi,"  a'"igu''tc  ume'- 
'co'An°''.  Wi'iiAmegon  ii'mawikl'ckA'Ag  umA'kAtawi'''tcigAn  a"A'"ci- 
'to''tc  a'ka"ke'sAg'^'".  Kl'cika'ke'sAgin  a'wapina''kAmamA'kA"tawi- 
•^tc'".    Wi'nAmego'n  ute'nawii'^tc  a'wA''tca'e'ti'su''tc''.    Ca"ck  a'na"- 

35  enA'magu''tc  ume''co'Ani  tA"swi  wrpo'ta'kwa''tc  Ata'mina'i  na''kA 
tA'gvvA'an"''.  "Wiga''tcike'kinawa'pAmin  aiyo"  tA'swi  ki'cenA'mo- 
nani  tA"swi  wi"pota'"kwayAn°'',  no'cI''i.  Iniya'pi  miigwa'"  ii'kAta- 
winAgA'nenan°'V'  a''igu'^tc  iiine"co'An''''.    "Agwi  wI'nA  niA'n  Inu'g 


MICHELSON.]  THE    SINGING    AROUND   RITE.  567 

when  the  people  will  wail  in  anguish,  at  the  time  when  war  comes  to 
them.  At  that  time  sometimes  one's  friends  stand  in  the  midst 
(of  the  battle)  and  are  crippled  (from  wounds).  At  that  time 
people  are  shouted  to  when  their  friends  are  there  in  agony:  'my 
friend,  come  and  get  me.  "I  am  fond  of  you,"  you  used  to  say  to 
me.  I  am  not  (fatally)  wounded,  I  might  get  well,'  they  are  told 
ordinarily.  (Their  friends)  there  speak  piteously  in  such  a  fashion. 
Yet  it  is  quite  impossible  for  them  to  get  them.  They  would  be 
shot  at  from  all  sides.  Some  usually,  indeed,  decide  to  go  where 
their  friends  are  wailing.  When  they  arrive  there  they  are  shot  at 
from  all  directions.  Some  one  then  is  ordinarily  crippled  just  for 
notliing.  And  he  does  not  live  throughout  battle  (i.  e.,  till  it  is  over), 
so  they  can  come  and  move  him.  After  his  friends  cease  to  tliink  of 
each  other,  he  is  slain,  my  grandchild.  If  this  (blessing  which  you 
have  received)  is  really  so,  then  the  people  will  depend  upon  you," 
he  was  told  bj'  liis  grandfather. 

And  again  he  merely  kept  on  hunting  for  a  whole  year.  And  he 
was  ever  instructed  by  Ins  grandfather  what  he  should  do  in  the 
future,  and  he  believed  him.  He  surely  had  mastery  over  the  game 
animals.  When  anyone  wished  to  celebrate  a  gens  festival  they 
brought  clothing  and  employed  him  to  hunt.  He  would  ask  what 
kind  of  game  animals  he  should  slay.  He  slew  those  which  were 
designated  for  liim  (to  furnish).  When  deer  were  named,  he  merely 
went  and  did  the  killing,  as  he  could  not  bring  it  in.  And  in  the  case 
of  buffaloes,  he  would  merely  tell  those  who  employed  liim  where  he 
killed  them,  and  they  fetched  them.  And  he  never  had  to  go  far 
off  (to  get  the  game). 

And  his  grandfather  was  getting  to  be  a  very  old  man.  In  the  fall 
he  was  unable  to  make  him  a  fasting  instrument.  "Simply  make  it 
for  yourself,  my  grandchild.  Do  your  best;  do  what  I  tell  you,"  he 
was  told.  "  For  now  you  are  old  enough  not  to  forget  what  you  have 
been  told.^  You  already  know  what  I  formerly  did  to  you  when  you 
were  fasting.  You  must  do  precisely  so,  my  grandchild.  And  now 
when  you  are  fifteen  years  old  you  have  obtained  knowledge  of  your- 
self as  you  sought;  more  shall  happen  to  you,"  he  was  told  by  his 
grandfather.  Then  he  went  and  cut  oft'  his  fasting  instrument,  made 
and  dried  it.  After  he  dried  it  he  again  began  fasting  earnestly. 
And  he  himself  cooked  his  own  meals  while  he  fasted.  Only  he  was 
handed  by  his  grandfather  the  proper  amount  of  corn  and  corn  meal 
to  bon.  "Watch  me  carefully  and  catch  on  to  the  exact  amount  I 
have  handed  you  here,  my  grandchild.  Eventually  perhaps  I  am  on 
the  point  of  leaving  you,"  he  was  told  by  his  grandfather.     "It  will 

•  This  sentence  is  rendered  rather  freely,  as  in  this  particular  case  Fox  and  EngUsb  idiomatic  usages 
differ  widely.    The  grammatical  analysis  of  the  Fox  sentence  presents  no  difficulties. 


568  THE    SINGING    AROUND    RITE.  [eth.  ann.  40. 

a''pepogi  wrnAgAne'nanin"'',  mAiiimAtA  pe'nawig'^^'.  A'gwi  ke'ka- 
netA'manini'  cagwane'moyAne  p6'si'anawi''t6yan"'''.  Kl'nAgA'nen"'"', 
n6'ci"i,  kia'^tcimo'ene'  ku^'tci  wInA'megu  na"ina'  wi'riAgAneno'wA- 
nan"'",''  a''igu''tc  unie"co'An°''. 
5  Wi'naijTjga"  pe'ki'megu  a'Anc''kawa''tc  uine"co'An°''.  Pe'ki'meug 
a'tA'ciinamA'kA'tawi''tci  ne'k,A'ni  pepo'n"^'.  Meno'kAminig  In  ii'tca'- 
gA'wa'^tc''.  Mame*^tcina'meg6n  a"wa"cru'^tci  nyii'wuguni  kfcipwa- 
wl"seni''tc''.  Pe'kuta'nigin  a'lui'tawa'^tc  ume''co'An  A"ci'ckiw  a'A'ci- 
'ckiwe''tca'negu''tc'".    A"nepa''tci  kAbo'twe  a'kAno'negu^'tci  negu't'' : 

10"Na'i',  wi'"senin°"'.     Keketeminon"^'.     MA'm''tca'  wI'i'caViyAn"'': 

M^apAminu',''    a"igu''tc''.      Ite'p    a'i'napi''tc    a'Apa'se'tiinigi    'i'nan 

ii'tA'ka'kwanig'''".       A'wa'pAtAg       a'pemiwapipa'o'tanigima"megu. 

-  Ute'tapA'tAmugw    a'ki'ci'Anemine'ka''ckanig''''.      ELvbo'twe    na''k 

a'pya''tciketa''ckanig''''.    "  I'ni  wi'i'ca'wiyAn"''.    MA'ni  inu'gi  kenii'- 

15  wi  nomAga''megu  a"Apine"kIyan''''.  MAiiA'^kA  a'kwikegi  niA'n  A''ki 
neta'pi'a.  Awi'tA^  u'wIya'A  kA'ckina'wA'swi's^'.  A'gwi  kago"  pe'^tci- 
"egn'I'yanin"''.  Ku'^tci'  A'pe'mii'egi  ne'kiwlt^',  cewil'mAni  wi'ai'- 
y5yan a'tA'ka'ku"ckAman°''.  A'gM'i mo'tci  pigwa'ge  pemi'ci"saiyane 
ke'tcipe'noyan°^',   a'gwi  nAgi'^'tcinanin"''.     Me'to'^tci'megu  wl"ta- 

20wawi  ■wi'pemi'ci''saiyan°''.  A'gwi  'wi'nAtawimAtA'ci''t.c'V  wi"i"cita- 
'a'yAnin"'',  uwiya'A  pemi'ne'ko'k'^';  keke'kanetA'  ku'^tci  ma'A'ni 
inena''kwAton  a'pemitA'ka'ku'ckAino'migA'k'".  Ini'^tca"  ini  wl'i'ca'- 
wiyAn"'',  no'ci"i.  Ni'nAku'i  mawA'^tcike'tcime'na'kwAtwi  'a'ci'g'^' ",'' 
a''igu<'tc''.     A"to"kl''tci'. 

25  Wa'pAnig  In  a'wapiwA'^tca'u''tc''.  KrciwA''tca''u'^tc  In  a'wl'"seni- 
''tc''.  Ki'ciwl"seni'^tc  ume''co'An  a'cegi'cegi"cini''tc'',  a'mawinAna'- 
"Api''tc''.  "MA'ni  na''k  anapA'waiyan"'',  neme'c"',''  a''ina''tc''. 
A'wapi'a'^tci'ino'a'^tc  ana"pAwa''tc''.  Ki'ca''tci'mo'a''tc'',  "Iniku" 
no'cI"i.    A'pena'^tci'megu  kekl'ki  a'nAna'I"kAmAni  klya'w'^''.    Aiyl- 

30 gwamlnu'inegu.  I'ni  ku^'tci  ka'kyatA  pe'se'tawAte  ki'na'iwetu' 
klyaw™"'.  Wa''*tcine''tc  aiya'*tcimo'a''sutcig''''.  Nlnaijai"  mAn  a'ta- 
pwa'ta'wiyAn  Ini'  mAni  wa'^'tc  a'ckAmi'awA'sI'ma'i'Anemi'A'pI'tcike- 
'kanetAin6''iyAni  wl'Anemi'cawiyAn"''.  Ca'"cki  mA'ni  wawAne'cka'- 
'iyan  awi'tan  i'ciketemi'none'sA  manetowAg  Inugi  mA'n  a'ciketemi- 

35nawe''siyAn"''.  Pe'ki'megu  na''kA  ki'A'semi''awAgi  me'to'sane'ni- 
WAg*^'",  na''kA  kl'me'sanetA'megu.  TcA'tcawI  mAn  ano'"kanetA 
kuto'ckA''ca'Ani  mi'napi  mrcate"siweni  peno'''tc  a'cAno"kane''tc'". 
Agwiyuga'  aiyl'kwl'wa'^t.cin  In  a'ciketeminawe"sitcigi  wrAniwi''sawa- 
■^tc''.     Pe'ki'^t.ea''megu   nemi'cata'nemu,    no'cI"i,"    a''igu'*tc   lune'- 

40  'co'An°''. 

Ca'ckimegu  na"kani  p5nimamA'kA'tawi''tc  a'wapi'ca'"crca''tc''; 
a'ml'ke'^tcawl'i'^tci  pwawi'cl''ca'^tcin"''.  Pe'ki'megu  a'menwikwl- 
ye"sa'i"*tc''.  KwIyenAmego'ni  ni'penig  imie"co'Ani  me'cena"  ne'- 
gutenwi    a'ne'sA'piwa'^tc''.       "No'ci''i,    aiyo"    pya'^tcitcI'tApin'"''/ 

45ii''igu'*tc''.    A'cegi''cini''tc  Ina'  a'mawinAna"Api''tc''.    "Na'i',  no'ci'- 


MIOHELRON.]  THE    SINGING    AROUND   RITE.  569 

not  be  this  winter  that  I  shall  leave  you,  but  this  summer.  I  do  not 
know  if  you  are  unwilling  (for  me  to  leave  you) ,  as  I  am  very  feeble. 
I  shall  leave  you,  my  grandchild,  yet  I  shall  tell  you  the  time  when  I 
leave  you,"  he  was  told  by  his  grandfather. 

He  became  very  fond  of  his  grandfather.  He  fasted  there  very 
earnestly  the  entire  winter.  In  the  spring  he  used  it  (the  fasting 
instrument)  up.  The  very  last  time  he  painted  himself  he  had  not 
eaten  for  four  days.  At  night  he  fetched  mud  for  his  grandfather  to 
paint  his  body.  As  he  slept  he  soon  was  addressed  by  one  person: 
"Well,  eat.  I  bless  you.  This  is  what  will  happen  to  you:  Look  at 
me,"  he  was  told.  As  he  looked  that  way,  (the  other)  was  sunshine 
and  shade  (?).  As  he  looked  at  it,  it  started  to  begin  to  move. 
Before  he  saw  it  sufficiently  long  to  recognize  it,  it  already  was  going 
out  of  sight,  and  soon  it  again  came  into  view.  "  That  is  what  you 
will  do.  This  day  you  saw  I  went  out  of  sight,  but  for  a  moment'. 
And  I  went  as  far  as  this  earth  extends.  No  one  would  be  able  to 
overtake  me.  Nothing  hinders  me.  Though  I  dwell  a  little  above 
yet  I  shall  use  this  shadow  (?).  If  I  run,  not  even  if  there  is  a  forest, 
if  I  go  at  full  speed,  do  I  halt  in  my  flight.  It  seems  as  if  it  will  be 
clear  so  that  I  may  run  through.  You  must  not  think  '  he  desires  to 
overtake  me,'  if  anyone  starts  in  pursuit  of  you;  for  you  know  how 
these  clouds  start  to  cast  their  shadows.  That  is  how  you  will  be, 
my  grandchild.  Verily  I  am  called  the  greatest  cloud,"  he  was  told. 
Then  he  awoke. 

The  next  day  he  began  to  cook  for  liimseLf.  After  he  cooked  for 
liimself  he  ate.  After  he  had  eaten  he  went  and  sat  down  where  liis 
grandfather  was  lying  down.  "  Tliis  is  what  I  have  dreamed  again, 
grandfather,"  he  said  to  him.  Then  he  began  to  tell  liim  what  he 
dreamed.  After  he  told  him  (he  was  told),  "  That  is  really  fine,  my 
grandchild.  You  always  make  an  advance  in  preparing  your  body. 
Do  your  best.  For  if  you  listen  to  an  elder  person  you  will  lead  your 
life  rightly.  That  is  why  those  instructed  from  time  to  time  are  told 
(to  do  so) .  Now  you  have  obeyed  me,  and  this  is  why  you  continue 
to  know  more  and  more  what  will  happen  to  you.  Now  if  you  had 
been  merely  bad  the  manitous  would  not  have  thus  blessed  you  as 
you  are  blessed  this  day.  And  you  will  greatly  aid  the  people  and 
you  will  derive  benefit  from  it.  Sometimes  one  employed  is  given  a 
horse  or  finery  when  sent  far  off.  Nor  do  those  who  have  been 
blessed  to  be  swift  runners  become  tired.  I  am  very  proud  indeed, 
my  grandchild,"  he  was  told  by  his  grandfather. 

He  again  merely  ceased  fasting  earnestly  and  began  hunting;  he 
was  working  when  not  hunting.  He  was  a  very  good  boy.  Exactly 
at  harvest  time  once  he  and  his  grandfather  were  sitting  alone.  "  My 
grandcliild,  come  and  sit  do\v'Ti  here,"  he  was  told.  He  went  and  sat 
down  comfortably  where  the  other  was  Ipng  down.  "Well,  my 
3599=— 25t 37 


570  THE   SINGING    AROUND   EITE.  [eth.  ANN.  40. 

'i,  mame'^tcina'  Ini  wi'ai3'a^tcimo''enan°''.  Tapiku'^tci  mA'n  ini  ken- 
wa"c  a'pemi'a'*tcimo''enan°'',  I'ni  niA'n  a'kAtawiki'ci'giyAn"''. 
TAgwagi'gini  kutwa'cigAne'siwe  wi'tA'swipepo'nwayAn"''.  Awiya- 
tuge''tca"megu  kenAtawa'nemene  wi'mA'kAta'wiyAn"'',  kAna''ke 
5iname''^tcma'  ni'ce'nwi  inA'kAta'wiyAn'"^'.  KatAga"megu  i''k«'a- 
wAgima'  A'ci"'tci  kiwI'ta'kAn"''.  A'cki'gi'Agi  ne'ci\vAna''tci'e'nAgi- 
■^tce  myano'tawat^':  wi'ciginu'megu  wi'pwawiwapi"kawA''tc  i"k\va- 
wAg""'.  Ki"pwawi'wa'nApe''ki-ki'cigiyAne-wapi'ka'wawAg''''.  ' Ma'- 
iiA  magwa'"e  amime'nwawit/^','  a'Lnanema'wAtanAga''meg6nA,  amitA- 

10  'ci"kawAt^'.  Ka'tA  wi'nA  me'ce'megona'i.  Keki'ciku'^tciyowe'a- 
''tci'mo'en  A"cawaiy  a'ca'wiwa'^tci  wawAne'"cka'Agi  wa'^tcipwawi'u'- 
M'lwig''''.  Na'ina"  iia"kA  ki'ci'uM'i'wiyAne  ka'tA  kutAgA'gi  kiwitA- 
'cI'kawi'yagAn"'".  A'gwi  menwawi'wa'^tcin  i'n  a'ca'witcig''''.  Na"k 
anetA  nanomAgii'  pe'mi'uwi'wiwAg  i''kw'awa'''.    Agw'i''tca'  kenwa''ci 

ISme'to'saneni'wiwa'^tcin"''.  Na"kA  kAbo'twe  neguta"  kenwa"c 
a'tA'ci'uwi'wiwa''tc  i''kwawa"  a'kowi  a'uni''tcane'"siwa''tc  a'kowi'- 
megu  nepo'i'niwa'ima'i  mAgeginenig''^''''.  Mana'wA  mA<*tcinata'- 
winoui  ka'ka'netAg''^';  i'k\va'w  a'ckigl''  i'ni  mene"tA  pya'^tcinano'- 
mAgaw    uwi'wiwa''tc    i'ni    nane'tAma'gowa''tc'",     a'pwawi'uwiwe'- 

2omawa'^tc  a'ne'ckinaAva''awa''tc''.  Na''kani  nane'sego'wa'^tci"'';  wa'- 
''tcipwawikenwa''cipemate'"siwa'^tc'".  In  a'ca'witcigi  na"ina"  na''kA 
ki'cinepo'wa'^tcini  mA'^tcimanetowAni'megu  Ata'penegogi  na"kA  ma- 
wA<'tca'kowi'megu  na''ina'  a  a''tci"A'ci"t6gani  A''ki  wa'wene'k'", 
ag^v  ini  na''kA  wi'a''tcinAna'igapavri''e''tcin  in  a'ca'v'itcig''''. 

25  "Na''kA  mAni  negu'ti  pe''ki  ne'ckimeiiAg'""'',  kiigo'  wi'kemo'te- 
y^gkwe'_  Kago'  na'ike'moteg  u'wiya'A  ne'ki'megu  anemipema'te- 
'si'^tc'',  a,gwi  kago'  nAna''ci  inana"t6''tcin°'';  aiyaniwe'megu  iinemi- 
'A'pi'tciketema'ge'siw^'^".  A'gwi  ku'^tci  ne'guta"  A'"tagini  kimote'- 
'siwen°''.      KAnagwA'megu    kA'"ki'sug''''',    'a'g^^i    ku''^tc    u'wiya'A 

30na'wi<*tcin°'','  i'ci'ta'at"',  u'wiya'A  kena^vugunaiLAku''megu  tca'gi 
kag5'  ki"ci't5tA  ki'ci"enAg''^'^'.  A'gwiga"  ini  wi'i'ca'wiyAgw  inane- 
me'iiAgwin"''.  A''tcimo'agwani  ina'mene'tA^  a'ci"a'*tci'i  wi'i'ca'- 
wini^'tci  wi'nA  manwawini''lci'i  na''ina'  a'a'^tci'ta'wagwani  kiwita- 
nutAmi'ni'^tci'i      wi'a''tcimegume'to'sanemwini"*tc'',      pa'cigwiwigii- 

35  ''tcime'to'saneniwi'ni''tci'i  'i'ci'magwan''''.  'Oni  pwawikwiye'nA- 
■Anemi'cawi'ni<^tci'i  mA'^tcima'neto'ani'i  wi'wiiwana'nema'^tc'',  wi- 
'kutAgi"awAg'''".  A'wawAne'cka''ini''tci  wa''*tci  me'to''*tci  winani'i 
wawana/nema'^tc''.  I'nini  myane'twi  kemo'tewen"''.  Wa"'tcigi 
pwawina'ikemotegAku''     Anemi'meguwaiya'*tci'ute"tenAmwA    wi'a- 

40  nemi'ci'utawi"emi'^tc''. 

"'O'ni  na''kA  ka'tA  wi'tatA'cimi'yagAn  u'wiya"'*^'.  Mo'tci'megu 
ki"kame"ke  katA'megu  kago'  i'ci'yagAn"''.  Me'^tci'we  ki'wi'sA'gA- 
mAtA',  itip''.  Na''k  ayi'g  ini  pemate'siweni'ku'i  ki''minegwA  pwa- 
wi'a"citAmi"inA't  u'wiyii'*'.     A'gwiku'  wawAniinemenAgwini  ki'ci'- 


MiciiELSON.]  THE    SINGING    AKOUND    RITE.  571 

-  grandcliild,  1  shall  give  instructions  to  you  for  the  last  time.  For 
now  for  a  long  time  I  have  kept  on  telling  you  enough,  and  now  you 
are  nearly  grown.  In  the  fall  j^ou  will  be  sixteen  years  old.  I  desire 
that  you  keep  on  fasting  until  you  fast  two  (3'ears)  for  the  last  time. 
Do  not  get  too  near  women.  Young  women  might  spoil  you  if  they 
are  menstruating:  try  hard  to  keep  away  from  women.  You  must 
not  begin  to  go  after  them  till  you  are  full-grown  ( ?) .  The  (woman) 
of  whom  you  may  think,  '  this  one  perhaps  is  well-behaved,'  is  the  one 
you  should  go  %vith.  Do  not  (go)  with  merely  any  women.  For  I 
have  long  ago  instructed  you  as  to  what  bad  (women)  do  and  whj^ 
we  are  not  to  marry  them.  And  at  the  time  you  have  married  do 
not  go  about  botliering  with  other  (women).  Those  who  do  so,  do 
not  do  what  is  right.  And  some  keep  on  marrying  women  for  a  very 
short  time.  (These)  do  not  live  long.  And  soon  when  they  marry 
women  somewhere  for  a  long  time  when  they  have  children  these  die 
before  they  are  grown  up.^  There  are  many  wlao  know  the  evil 
medicine,  mostly  young  women.  And  wlien  (men)  marry  for  a  short 
tinie  these  women  are  killed  by  (tliose  who  know  tlae  evil  medicine), 
as  they  hate  them  because  they  did  not  raan-y  them.  And  (these 
women)  are  the  ones  by  whom  (the  men)  are  slain  one  by  one;  that 
is  why  they  do  not  live  long.  Those  who  do  this  are  taken  by  the 
evil  manitou  when  they  die,  and  later  on  when  a  fine  earth  is  remade 
those  who  do  this  will  not  be  made  to  stand  (i.  e.,  live  again). 

"And  they  especially  warn  us  about  this  one  thing,  not  to  steal 
anything.  When  one  is  in  the  habit  of  stealing  anything,  he  will 
never  have  much  of  anything  as  long  as  he  lives;  in  one  spot  he  con- 
tinues during  this  time  to  be  in  want.  For  there  is  no  privacy  any- 
where. No  matter  if  he  hides,  thinking,  'no  one  sees  me,'  yet  some 
one  really  sees  us,  the  one  who  made  everything,  the  one  who  made 
us.  He  does  not  mtend  us  to  do  so  (i.  e.,  steal).  He  must  liave 
told  those  he  first  created  what  was  going  to  happen  to  them,  namely, 
that  those  who  behaved  well  wiU  live  again  at  the  time  he  remakes 
(the  earth)  for  those  wlio  live  on  it,  so  he  must  have  told  those  who 
lived  uprightly  and  carefully.  And  (he  must  have  told)  those  who 
continued  not  doing  rightly  that  the  evU  manitou  would  control 
them,  and  that  he  would  make  them  suffer.  Because  they  were 
wicked  is  why  he,  it  seems,  controls  them.  So  stealing  is  a  bad 
tiling.  One  who  is  not  in  the  habit  of  stealing  easily  continues  to 
get  (property)  so  that  it  will  be  his  own. 

"And,  furthermore,  do  not  go  around  mocking  any  one.  Even  if 
he  (she)  blackguards  you,  do  not  anything  of  the  sort  to  him  (her). 
It  wiU  not  hurt  you,  so  we  are  told.  And  he  (who  made  us)  will 
also  give  you  life  if  you  do  not  say  anything  in  response  to  any  one. 

3  Translated  rather  freely. 


572  THE    SIXGING    AROUI^D   RITE.  [bth.  anm.  40. 

'enAg'"'*'.     Ane'ki"  inA  kl'u'^tcipA'kwa'nAmagwA  'mini  kago"  a'ne-- 
'kin  upemate"siweni  ki'nA  nawitAgwi''setogi  kepemate'sl'weneg''''. 
I'm  na"k  a'iti'g''''. 

"Na"kA  pwawimegutepatAmAne  kago"i'  ca'caku''siyAn"''',  pape- 
5gwA'  u'wTya'A  wi'nAta'we'site  kinA'^tca'  A"toyAne  minAtc'mcgu, 
ki'ute'tenA'megu.  I'n  a"cikeg''''.  Wl'nAga'  manetowA  kl'pAgi'se- 
nAma'gwA  ku*^tc''.  A'gwi  wi'ke'kane'mA''tcin°'',  cewa'nani  wi'u- 
•^tci'ute'te'nAmAn"''.  Mi'^'tciweni,  pape'gwA  u'waya'A  pya'ya'^tc- 
in"'',  'A'cAmi,'  ki''inawA  u'wIya'A  wi'^tca'wiwAt"',  itip''.  Na"kA 
lOagwi'^tca'  kago'  wi'kwinAtawe'sI'yAnin  i'n  i'ca'wiyAn"^',  i'cl'wa-w>g 
a'uke'kyamig"^'',  no'ci"i,"  a"igu''tc  unie''co"An°''. 

"Na'ina"  na'k  uwI'-wiyAn""',  ki'menwitotAina'ka"megu.  Ki'tii- 
pi''awAgi  wate'kwaiyo'mitcigi  wawIwiwA'na'in"''.  Na''kA  wA'nimo- 
•^tc  unI''tcane''siyAn  a'prtcipApiwe'ci''iwa'^tc  uwi'yJi'Ani  wi^'tcano'- 

ISmawat  ape'no'a'i  naaiyo'e'gowat^',  ka't  a"kwa'kAn''''.  A'gwiku" 
ke'kanetAnio'wa''tcin  ape'no'Ag''''.  Ceku''megu  a'pl'tcimaiyo'wa- 
''tcin"'".  Ki'ciponwawage'si'wa'^tcin  ini'megu  papegwA  na''k  a'wiipi- 
wI''tcano'gawa"^tc''.  I'ni'  ca''cki  wa'*tciwawTgime''tc  ape'no'Ag''''. 
Ane'tA    wani'^tcane'sitcig    a''kwawAg    a'mai'yome''tc''.     Agwi'^tca' 

20menwa\vi'wa''tcin  inig  In  a'ca'witcig''''.  I'n  a''cikeg'''',  no'cl''',' 
a"igu"^tc''. 

"A'ki'citcagi'a''tcimo''enan°''.  Ini'^tca"megu  wI'i'ca'wiyAni  kete- 
nanemen  ana'ina''tcinio"enan°''.  Na'kA'  mAni:  kawAgi'megu  a'ciki- 
"ci'menani   kA'nA   ni'cwawa'Ine   mame'^tcina'   wi'mA'kAta'wIyAn°''. 

25A'i'nenani  'tanina'  tapwa/'tawite  no"ci'sem"'^','  nete'citii'e'megu. 
Nl'nA  wl'nan  a'cagwane'moyan  a'me'to'sanenl'wiyan"'',  A'sa'm  Ini 
mA'sa'^tci'megu  a'kA'cki"t6yan  a'sagi"*tciyan°''.  Inugi'megu  mA'ni 
na''ina'  a'ponina'awi'nugwani  wi'nAgA'nenan""',  no'ci''i,"  a"igu'*tc 
uine''co'An°''. 

30  "Iniga''megu  wi'ina'*tcimo'A'*tci  wAnim6''*tc  uni<'tcane"siyAn''^', 
n!i''kA  ki'mA'kAtawI'nawAgi'megu.  Keke'ka'netA  ku''tci  mA'n  a'ci- 
ke'te'na'igi  mA'kAta'wiwen"',"  a"igu'^tc''. 

A'pena^'tci'megu  ne'ci''k  awi'wa''tcin  a'aiya''tcimo''egu'*tc''.  Ke- 
'tenA'megu  tagwa'ginig  ume"co'Ani  kAbo'tw  a'aiylnegwa'meni'*tc''. 

35  WinAga'  pe'ki'megu  a'ka'twa'nema''tc''.  'O'ni  po'si'megu  wapi'tatA- 
gikake'si'yanig  a'ami'a'mini''tc  anetA  nen5'tawa'''.  'O'n  ume'so'- 
tana'"',  "KA'ciyu"  a'tagi  kina'n  a'pwawina'i'a'mlyAg''''^' "  a"ina- 
■^tc''.  "SAnAgA'twima'  A'te"tc''.  Ane'tAma'  Anemi'ne'sap  a'mi- 
tcig''''.     Me^'tci'wa'ka'  kina'nA  kekwInAtawimI'''tcipen°'^'.     A'penii- 

40  "^tcima"  mAni'  ci'cai'yAnini  kepyatA'c'',"  a"ini'*tc''.  "  NinA^'tca'  ayi'gi 
wi'ke'ka'netAman  a'mlweni  nete'ci'ta'"',"  a'ina^'tci'megu.  "'O'  kA- 
cina'  napi'we  ki'a'mipen"^'.  I'ce  ku'^tci  mo'^tci  yowe  keme'co'  a'A'sa- 
mi'ana'wi'to''tci  wa'^tcipwawi'amlyAg'"'^',"  a"ine''tc''. 


MICHELSON.]  THE    SINGING   AROUND   RITE.  573 

He  who  made  \is  will  not  fail  to  know  about  us.  He  will  break  off 
a  little  of  the  life  of  he  who  said  anything  to  you  and  will  place  it  in 
the  midst  of  your  life.     That  is  another  thing  which  we  are  told. 

"And  if  you  are  not  fond  of  anything,  if  you  are  generous  (?),  if 
someone  suddenly  shall  want  it,  if  you  have  it  and  give  it  to  him, 
you  will  get  it  back.  That  is  how  it  is.  For  the  manitou  will 
replace  it  for  you.  You  will  not  realize  it  but  that  is  how  you  will 
get  it  back.  (And  similarly  with  regard  to)  food,  when  any  one 
suddenly  arrives,  if  you  are  married  to  anyone,  you  must  say  to  her, 
'feed  him,'  so  we  are  told.  And  if  you  do  so,  you  will  never  lack 
anytliing,  so  say  our  elders,  my  grandchUd,"  he  was  told  by  his 
grandfather. 

"jVnd  when  you  marry,  you  must  treat  (your  wife)  kindly.  (By 
so  doing)  you  will  please  the  relatives  of  whomever  you  marry.  And 
if  by  chance  you  have  children,  as  long  as  they  are  very  small,  if 
they  are  playing  with  anyone,  if  they  are  made  to  cry  by  (other) 
chDdren,  do  not  be  angry.  For  children  do  not  know  any  better. 
It  is  only  while  they  cry.  After  they  stop  crying  right  away  they 
again  begin  to  play.  That  is  why  children  are  only  caressed.  Some 
who  have  childi-en  get  angry  when  these  are  made  to  cry.  Those 
who  do  so  do  not  do  well.  That  is  how  it  is,  my  grandchild,"  he 
was  told- 

"I  have  now  told  you  everything.  I  desire  you  to  do  as  I  have 
told  you  from  time  to  time.  And  this:  You  must  fast  still  two 
years  as  I  have  told  you.  I  indeed  think,  'I  hope  my  grandchild 
will  obey  me,'  with  reference  to  what  I  say  to  you.  As  for  mc,  I 
do  not  care  to  live  as  it  is  with  too  great  difficulty  that  I  can  mingere 
et  cacare.  I  shall  leave  you,  my  grandchild,  the  day  when  this 
warm  weather  ceases,"  he  was  told  by  his  grandfather. 

"If  by  chance  you  have  children  you  must  tell  them  the  same 
tilings  and  you  must  make  them  fast.  For  you  know  how  this 
fasting  is,"  he  was  told. 

Wlienever  they  were  alone  he  was  always  told  (these  things). 
Sure  enough  in  the  fall  soon  his  grandfather  remained  asleep.  He 
was  much  grieved  over  him.  And  when  it  began,  in  a  way,  to  be 
colder  and  colder,  some  IncUans  moved.  And  he  said  to  his  parents, 
"Why,  pray,  is  it  that  we  are  not  in  the  habit  of  moving?"  "It  is 
very  hard  far  off.  Some  who  move  continue  to  be  killed.  And  we 
are  not  in  want.  j\lways  when  you  hunt  you  bruig  in  game,"  they 
said.  "I  also  should  like  the  experience  of  moving,"  he  said  to 
them.  "Oh,  well,  we  shaU  move.  It  was  just  because  your  grand- 
father was  too  feeble  that  we  did  not  move,"  he  was  told. 


574  THE   SINGING   AROUND   KITE.  [eth.  Ann.  40. 

Pe'kiyuga''megu  wl'n  A''pena''tc  a'me'kwa'nema<*tc  unie'co'An"''. 
ApinA'megu  a'pwawimA'kA'tawI^tc  a'\vita'mawa''tc  ami'ni''tci'''. 
A'penii'^tci'megu  a'ku'ta''^tcini'^tc''.  Kageya/'megu  ke'tcina'"megu- 
pa'pe'  a'nawA'^tcitA"ci'a''tc  iiwl'ya'a'''.  Onipa'pe'  a'tetepi'pa'u'^tc 
5  a'uwl'giwa/'tc''.  Peno'^tci'megu  a'A'kwiwa'pAtAgi  wi'nawa'*tci  tatA'g 
uwi'ya'An"''.  AiyapAmipya'ya''tcin  a'nawA"^tcitA'ci''tci  pe'ki'megu 
a'ku'ta''^tcini''tc''.  WlnAgii'  wiinAto'kA'megu  a'pwa-w-iku''ta<'tci'^tci 
ki'ciyuga'peno''tci'A'kwiwa'pAtAgi  kimo'''tc''.  A"pwawiyuga'a'''tci- 
mu^tc  agH-iyugii'  ke'kaneme'gu''tcin  Ini'  a'oi"i'ciketeminaVe'si''tc''. 

10  Me'teno'niegu  iniyiin  ume'coAiii  ke'kaneme'gu'^tcin°''. 

Me'co'megu  a'kiwipapo'niwa'*tc''.  WinAgii'  Ini'megu  a"i"cawi- 
''tc'':  A'pcna/'tci'megu  peno'^tci'megu  a'A'kwike'kit'netAg'*''.  Me- 
'cena'  ne'gutenwi  ke'te'n  a'mawa"senig  A'ca'i'ganAii  a"natAgi  peno- 
•"tciga'.    WinA'megu  negut  in  a'na'wTigu'^tc  A"ca'Ani'  cl'ca'ni<'tcin°''. 

15A'nA'gi'sa''tc  i'ce'megu  wI'wa'pAtAg  a'ciketemina'we'si'^tc''.  Aya- 
'cipeme'ka''tci'megua'pe'mugu''tca'pwa\vi'mcgumc''cugu'*tc''.  A'nA- 
no''tci'megiitcagA"\vani''tc  ayo'ni''tcin°''.  Wl'nA  kena'egA'megu 
a'pe'me'ka''tc  a"wapa'moni'*tc'".  Peno'^tci'inegu  anema'moni''tc  a'ma- 
wi'nAna''t(''.     NomAga"megu  a'mA'tAna''tc  a''ne'sa'^tc'';  o'ni  mi'ci- 

20'lcvvaiy  a'ma'me'cAg''''.  Pyaiya'ki'^tc  in  a'Anemi'ciwS,'pAtAgi  wl'na- 
wa''tci'-tatAgi-na"kA-negu'ta"-uwi'gmit'''.  Iya"tci  peno'^tci'megu 
na"k  a'invi'gmi''tc  Ane'ki'mcgu.  A'pe'kinwa'pAtAgi  wigi'yapyan''''. 
A'ttiawa'pAtAg*"',  kA'ciya"tci  wa''*tciwa''tci  wato'tani^'tc''.  Ite'p 
a'a'^tc   a'ki'cagu'^tci'sa'gi'a'*tc   a'pya'sapA'megu'^tc''.     A'ci'^tci'megu 

25pyaya''tc  a'ne'nagu<^tc'',  a'A''cAme''tc''.  "TanA''tca"  a'uwi'giya- 
gkwe'"  a'"ine'^tcima'tca''niegu.  "Ke'tci'n""',"  ji'l'-^tc''.  A'ke"kA'Ag 
a'uwi'giwa'^tc'".  Ka'cI  peno'^tci'megu.  "Tanina"tca"  pya/'tcipe'- 
novAn"'"'  a''ine''tc''.  "Inu'gi'  ce'paiyA,"  a'i'''tc'",  "nfi'k  ayi'g 
A'ca'ima'wagan    A'ta'w^''.      Negu'ti'    ci'ca'tA    netA'cipi'pemugwA. 

SOKa'gej-a'i  nene'ckina'wa'eg''"'*';  A'sami'  tA'scnwi  ne'pemug'''*'*'. 
Agwi  kiigo'  tota'wAgini  pine'ci'megu  newapipi'pomug'"''*^'.  Ni'cenwi 
wi'nA  pe'mwite  awi'tA^  ne'ckina'wa'i's'^'.  A'mawi'nAnAg  ii'papA'gA- 
mAg""''.  A'ciwape"sigwani  wii'pamowA  ki'citca'gA'wa''tc  a'yo- 
'•tcin"'',"  a'i'<'tc''.     MAni'ga'  iiwi"ce'kwam"''',"  ft'l'^tc'',  aVapA'to- 

35"kya''tc''.  ELv'c  inime'gupi  a'wapimuia'a'wiwa''tc  a"wapa'moni''tc'', 
a'a'*tcimo'a''tciyuga'  uta''k\v  ini"  A'ca'a"  a'a'wini''tc''.  WinA'ga' 
a'nagw'a''tc''.  lya"  pyaya/'tci  nanawA'tonia''tci  nawA''^tcinc"sa- 
''tcini  pe'cege"siwan°''.  Ki'ci'meguwl''seni''tc'',  "Mawa'se'towAg 
A'ca'i'gAnAni  wawi'gitcig'^'V'  ai'^'tc'',  negu'ti  ne'nawaw'wA'.    Nepi'- 

40pemugwA  pine'ciina"megu,  a'g\viga"  kago"  tota'wAgin"''/'  a'i''^tc''. 
"NenawawAga"  in""*^',  niAni'ga'  uwi"cel«vam"''V'  a'i'''tc''.  Ka'c 
ini'megu  na"kani''',  "KA'cina'gw^A  ki'na'gwapen"*',"  a"ini'*tc''. 
"  Ci',   kawA'g   iya'p    agwi'ma"    tcag   a'^tcimo'yanin'''',"    a"ina'^tc''. 


MicnioLsoN.]  THE    SINGING    AROUND    RITE.  575 

Ho  always  remembered  his  grandfather.  As  he  was  not  fasting 
he  accompanied  those  wlio  moved.  They  were  always  afraid. 
Finally  he  began  to  kill  various  game  close  bj'.  And  then  he  would 
rim  in  a  circle  where  they  lived.  Far  off  indeed  was  the  distance  he 
had  explored  so  that  he  might  peradventure  see  some  (game  animal). 
When  he  returned  bringing  game  ( 0  they  were  much  afraid.  And 
he  hunself  was  unconcerned  and  not  afraid  for  he  had  secretly  explored 
far  off.  As  he  did  not  of  coui-se  tell  of  it,  they  naturally  did  not 
know  how  he  had  been  blessed  that  way.  His  former  grandfather 
(now  dead)  only  knew  of  it. 

(The  people)  camped  here  and  there.  And  he  did  exactly  the  same 
(as  he  had  done) ;  he  always  knew  (the  country)  far  off.  Well,  once 
he  surely  saw  a  Sioux  village  located  far  off.  Now  he  himself  was 
seen  by  a  single  Sioux  who  was  hunting.  .  He  halted  in  his  running 
simply  to  see  how  (greatly)  he  was  blessed.  While  he  was  walldng 
along  the  other  shot  at  him  but  did  not  hit  him.  Finally  the  other 
used  up  all  (his  ammunition).  As  he  walked  along  very  slowly  the 
otlier  began  to  run.  When  the  other  continued  far  off  in  flight  then 
he  went  to  attack  him.  In  a  short  time  he  overtook  liim  and  killed 
hiin;  then  he  took  a  scalp.  Then  he  continued  to  look  in  a  different 
direction  so  that  he  might  perchance  see  where  others  lived  some- 
where. Lo,  others  lived  far  off  yonder,  though  few  in  numbers. 
Then  he  looked  at  wigwams  (which  seemed)  different.  Wlien  he 
went  to  look  at  them,  lo,  they  were  the  villagei-s  from  whom  they 
themselves  came.  When  he  went  thither  he  greatly  frightened  them 
when  they  caught  sight  of  him.  When  he  arrived  close  they  recog- 
nized him  and  fed  him.  "  Where  do  you  live? "  he  was  indeed  asked. 
"  Near  by,"  he  said.  Then  he  specified  (the  exact  location  of)  where 
they  lived.  Lo,  it  was  far  off  indeed.  "  Wlien  did  you  start  to  come 
(here)?"  he  was  told.  "To-day,  very  early  in  the  morning,"  he 
said,  "  and  there  is  a  Sioux  village.  One  hunter  shot  at  me  there. 
Finally  he  made  me  angry;  he  shot  at  me  too  many  times.  I  did 
nothing  to  him  (yet)  he  began  shooting  repeatedly  at  me.  If  he  had 
shot  at  me,  say  a  couple  of  times,  he  would  not  have  made  me  angry. 
Then  I  vv^ent  to  attack  him  and  clubbed  him  to  death.  He  began  to 
flee  after  he  used  up  all  (his  armnunition) ,  such  was  the  way  he 
acted(?),"  he  said.  "And  this  is  his  scalp,"  he  said,  displaying  it. 
Well,  it  is  said  that  they  made  preparations  right  away  and  began  to 
flee,  for  of  course  he  had  told  them  the  direction  those  Sioux  were. 
And  he  himself  departed.  When  he  arrived  yonder,  he  took  with 
him  ( ?)  a  deer  which  he  stopped  to  kill.  After  he  had  eaten  he  said, 
''There  the  Sioux  live  in  a  village.  I  saw  one.  He  started  things 
bj'  shooting  at  me  repeatedly;  I  did  nothing  to  him,"  he  said.  "I 
saw  that  fellow,  and  this  is  his  scalp,"  he  said.  And  lo,  these  also 
said,  "Let  us  depart."    "Hey,  I  have  not  yet  told  all,"  he  said  to 


576  THE    SINGING   AROUND   KITE.  [eth.  ANN.  40. 

"IniyagAga"  ayigi  nena'wawAg''''."     A'ke'"kA'wa'^tc  a'ci''soni'*t.c''. 
"  Ina''ma'  uwI'giwAg *"',''  a'i'''tc'',  "mag\va''ega'na"  Inig  ini'megu 
i'ciwapa'mowAg'''".     Agwiga'"  inigi  ke'kaneme'nagwin  a'uwi'giyagw 
■  A"ca'Ag'''".      Napiwa'    wapAg    upyii'ni    ki'a'mlpen"*',"    a"ina'*tc'", 
5  "mama''Inig  a'uwi'giwa'^tc'V  ai'^'tc''. 

A'ke''kA"Agi  kwiye'n  a'uwi'gini'*tc''.  Ka'cI  peno'^tci'^tci'inegu; 
a'anwa'tawTi'^tci'megu,  ke'tcine'megu  a'kitAnaneme'^tc''.  O'ni  negu't 
ka'tcigi'ni'^tcin  a'minawinAnatu''tagu''tci  ka'kanetAmi'ni''tcin  i.ya" 
a'cinagw'A'tenig''''.    A'a''*tcimu''tc  ii'na'ina'kl'winig''''.    Ke'tenA'^tcI'- 

10  megu  kwTye'n  a'ina'''tcirQu''tc''.    'O'ni  na"kani'  uwi^'tcinenota'wawa' 

a'a''tci'ino'a''tc  a  'uwl'gini''tci".    "  Ci'iwI'!  Tani'^tca'  a'ca'wiyAn  ite'p 

a,"aiyAn"'""  a"igu''tc'".    "Neke"tcipenu''tca"  aiya'pI'tcinaV  a"i'''tc''. 

Pe'kimego'n  in  a'tepa'negu'^tc''.     KutAga"  ini'i  pe'kimegu  Api'n 

a'pwawimenwine'pani''tci  ,  mamaiyA'megu    a'kakI'ciwA''tca"oni''tc'', 

ISwInAga'  wanAto'kA'megu  a'kiwi''cawi'*tc'',  a'wawiyaw^genAg  a'me'- 
ne'to^'tc  uml''ce'kwam'°''.  "  Cina' !  wanAto'kA  kin  a'pe''^tc''.  Kege'- 
n"''!  Ki'kegenina'gwapen"*',''  a'"me*'tc''.  "Agvviku'  ke'kaneme'nA- 
gwin°'',''  a'i'dtc''.  A'a'miwa''tc''.  Manenwiyuga''megu  a'poni- 
weni'winig  a'peno''*tcanig''''.    A'anemita"awa'*tci  wi'me'ponigi  no'tA 

20wi"pwawi'-tatAgi-'A'kawi'e'gowate-nAgAne'gowa''tc  a'cita''!iwa'^tc'". 

Mame''tcina''megu  iya"  wi'u^'tcitapi'pyawa^tc  a'po'niwa'^tci  vrk'- 

pAnigiga'  ki"ceyapA  negu'ti  ne'niwAn  a''pyani<'tci  ki'ckAtA'ugu''tc'', 

"A'co'nAmeg"''',''  a''igu'*tc''.     PapegwA'^tci'  •na''kA  ku'tAgAn  a'pya- 

'*tciki'ckAtA''ugu<^tc'"    "Ni'co'nAmeg'''',"    a''igu''tc''.      Na'kA'megu 

25 ku'tAgAn  a'ki'ckAtA"ugu''tc'',  "Ne's6'nAmeg'''V'  a''igu''tc''.  "ELi- 
'ci''tca"  ma'Ag  i'ca'wiwAg'''',''  a"ina''tc  mne'sota'na'''.  "Winwa- 
WAma"  iij'igi  wi'M^iita'sa'wiwAg''''.  A'ki'ckA'tA'u'k  a'wata'sa'wi- 
yAn°'V'  a''ine''tc''.  "Ke'tcinanetagwAtwima"  in  a'wata"sawiHc 
u'wiya'*,"  a"ine''tc''.     "KA'ci  me'ce'^tca''  kepya'^tciwapa'mopen""'? 

30  Ite'p  iyai'yAgoA  mawinane'sA'go'  ini'gi  mawa'se'totcig'*'',  ke'tcin- 
anetagu'si'"kAgo'-^","  a'i''^tc''.  "Kinwa'wA  wi'nA'  ca'cki'megu  keta- 
ne'me'sipwA  wi'pyii'^tcipema'moyag''"'''.  Aiyo''megu  mA'n  aiya- 
pAini  ki'ci'pyaiyAgw  ini'  ma'Ag  a'wapiki'clcAtA''wiwa'*tc'',"  a''ina''tc 
ume'so'tana"''.      "Ka'cI   ne'ciwawima'    ini    me"cigAtw    a'tAmeg'''". 

35  I'ni  wa'^'tci  ku''tAmeg'''V'  a''ine''tc''.  "lya'ka''  niAn  ,  A'ci'^'tci 
pyaiyAgwe  negu'ti  niga'ni  wi'mawipAgo"ca"^tcimow™'''.  Ki'niniA'- 
'ckA'A  me"te'gumi"cita"tApAg'''"'.  Ki'nani'mipenAma'.  KiuAga' 
ki'niganinanim™'".  O'ni  me'cemego'nA  tcinawa'niAtA  negu'ta'  i''ck- 
wa'sa'A  Wi'nA 'tomA'^tc''.     Me'te'gumi'ci  tcaga'kwA'to'igi  wi'ki'ckA'- 

40'AmAn''''.  Wi'kegipyii'senwiga"  in°''.  A'kwA'nA'kA'ki  wi'pepe- 
'ckwige''cataw"''.  'O'ni  wi'me'clvwige'natilg''''.  I'nini  wi'ke'gega''tc 
i'n  i"ckwa'sa'  ananemawAtan"^'.  Wi'me'sanemowAgil'megon  in 
a'ca'wigwan"*'.  Kemi"camwag  a'ta'gi  pi"siinigi  a'cowanAg6''ata''": 
i'ni  wi'a'cowanAgo'Ag'''';  na''ina'i  poninaninaiwatani  wi'utawi''emi''tc 


MicHELsoN.l  THE   SINGING   ABOUND   RITE.  577 

them.  ''I  also  saw  those  (fellow-tribesmen)  who  are  no  longer  with 
us."  He  specified  their  names.  "They  really  live  there,"  he  said, 
"perhaps  they  also  are  getting  ready  to  flee.  Those  Sioux  do  not 
know  where  you  live.  Suppose  we  move  slowly  to-morrow,"  he  said 
to  them,  "where  they  live,"  he  said. 

Then  he  specified  exactly  where  they  lived.  Lo,  how  far  off  it  was; 
so  they  did  not  believe  him,  for  they  thought  they  were  near  by. 
Then  he  was  carefully  interrogated  by  one  old  man  who  knew  how 
(the  country)  looked  yonder.  He  told  how  the  land  was.  Lo,  he 
told  exactly  how  it  was.  And  he  told  them  where  their  fellow 
Indians  lived.  "Gee  whiz!  how  did  you  manage  to  get  there?"  he 
was  asked.     "I  ran  at  full  speed  once  in  a  while,"  he  said. 

He  was  liked  even  more  then.  Though  these  others  did  not  sleep 
well  and  were  finished  with  cooking  early  in  the  morning,  ho  loafed 
unconcernedly,  and  unconcernedly  got  a  stick  and  bent  it  and  sewed 
(the  Sioux's)  scalp  there  to  dry(?).  "Hey!  you  are  always  uncon- 
cerned. Hurry!  We  shall  move  cjuickly,"  he  was  told.  "They  do 
not  know  where  we  are,"  he  said.  Of  course  there  were  many  camp- 
ings, as  it  was  far  off.  They  were  overpowered  with  fear  that  it 
would  snow  too  soon  so  that  they  would  be  found  if  pursued.'" 

Wlien  they  camped  for  the  last  time  on  their  journey  "  the  next 
day  after  daybreak,  one  man  came  and  whipped  him,  saying,  "The 
first."  Suddenly  another  also  came  and  whipped  him,  saying,  "The 
second."  Another  also  whipped  him,  saying,  "The  third."  "  Wliat, 
pray,  are  these  men  doing ? "  he  said  to  his  parents.  "They  also  wish 
to  become  warriors.  They  whipped  you  because  you  are  a  warrior," 
he  was  told.  "When  anyone  is  a  warrior  it  is  thought  to  be  a  great 
thing,"  he  was  told.  "Why  did  we  simply  come  here  in  our 
flight?  Had  we  gone  thither  and  slain  those  villagers  we  might 
have  been  thought  great,"  he  said.  "Now  you  were  merely  in 
misery  to  begin  your  flight  here.  After  we  had  come  back  here  then 
these  (men)  began  whipping  me,"  he  said  to  his  parents.  "Why, 
what  is  called  'war '  is  terrible.  That  is  why  it  is  feared,"  he  was  told. 
"Now  when  we  come  near  one  (man)  must  go  and  tell  the  news  in 
advance.  You  must  fasten  an  oak  leaf  in  your  hair.  We  shall  have 
a  great  time  dancing.  And  you  will  be  a  leader  in  the  great  dance. 
Now  you  must  summon  any  relative  who  is  a  girl,  somewhere.  You 
must  cut  off  a  little  stick  from  an  oak.  It  must  have  branches  ( ?) 
on  it.  It  must  be  peeled  at  the  end.  And  it  must  be  painted  red. 
Whatever  girl  you  select  will  be  the  one  to  dance  with  it.  Whoever 
does  so  will  have  a  reward.  In  your  sacred  pack  there  is  a  string  of 
wampum-beads  to  be  worn  across  the  shoulder;  she  must  wear  it 
across  her  shoulder ;  whenever  they  stop  dancing  that  girl  will  have 

"Such  is  the  sense  or  the  passage;  a  literal  rendition  is  "  so  they  would  not  be  left  if  pursued." 
•'  Rendered  rather  freely.    A  close  translation  would  cause  redundant  words  in  English 


578  THE   SINGING   AROUND   HITE.  [bth.  ann.  40. 

ini  pl'sl'miga'  I'nA  i'"ckwa'sa'*V'  ane'''tc''.  "Pe"ki  m"kA  ka''kAm 
in  i'cike'kanetAma'ne'e  awitAga'  I'nA  ne'ci'yaga'*'.  Wa'na'i  pegi'- 
'ckyagwan "'',''  a"i"^tc''.  "Pegi'ckyawi  ya'pi  ki'nA!  Mameta'^tca'- 
"iwAgi  ma'  a'nani'miwa''tc'V'  a''ine''tc'". 

5  AVapu'tawa'^tc''.  lya"  ke'tcine  pya'yawa''tc'',  "Na'i',  ki'nA," 
a'i'neme"^tci  negu't'",  a'pAgo'cimawA''tci'moni''tc''.  Ini'megu  wi'- 
nanigi  mawA'gatcig  a'A'si'pimawinA'to\va''tci  wi'tatAne'gawa''tc''. 
A'A'ci"towa''tci  tcawine'ki'niegu  a'inawA'se't6wa''tc''.  lya'  pya'- 
yawa'^tc  ApinA'megu   a'pya''tcinAgi''ckagu''tci   pA'ci'to'a'"'.      "lya- 

10 'ma''ku''',"  a''igu''tc''.  lya'  pya'negu''tc'',  "  Na'i  mawiki"ckA'A'nu 
me'ckwa'ku'nigAn"'',"  a/'igu''tc''.  A'pwawike'ka'netAgi  'I'ni  me'ck- 
wa'ku'nigAn  a'niawinanAtu''tawa''tc  ume'so'tana'''.  "Inima'  mini 
me'te'gumi'cime'ckwa'ku'nigAn  a'tAmeg'''' ;  wl'nae'ckwige'nataw^'', 
ku'^tclnini  i'ckwa''sa'Ag  a'mA'kAta'wIwa''tci  natugwA'mowa'^tcin"''," 

15a"ine''tc''.  A'mawikl'ckA'Ag''''.  lya'  a''pyato''tc  on  Ini'i  pA'ci'to'a' 
a'tA'ci'a''tcim6''kagu''tci  wi'i"ci't6'^tc''.  Ki'ci'to'^tci  kutAgina"  ina' 
a'nemA'towe'^tc'',  ne'sawrgeno"inigi  tca'wlne'kiga"megu  wi'tatAne'- 
gawa'^tc  a'nemA'towe'^tc''.  "Na'i,  Ina'i  na'A'gotonu  pya'tSyAn"'"," 
a''ine''tc''.     Ki'ci'AgwAgwApito''tcin  Ina'  me''tegug  Ini  ml''ce'kwaiy 

20ina'I'n  a'mawi'a''tci"kAto''tci  ne'sa'wa'a'eg""''.  "MawInAkl'cimi  wi- 
"kege'gagwiinA  I'ni  me'ckwa'ku'nigAn"'',"  a"ine''tc''.  Na"k  mne- 
'sota'na'  a'mawinAnatu''tawa''tc''.  "Agwi'mAni  na''kA  ke'kiine- 
niAgin  ami'inina'wAgan"'^',  me'^tci'wa'nlnani  neke'ka'net  a'cike'nug- 
wiin"'',"  a''ina''tc  ume'sota'na'''.     "Me'ce'na'   ke'ceml'A'ni  negu'ti 

25pwawimane"ci'ta'at  Ini  ki''inaW*',"  a''ine''tc''.  U'ce'ml'An  a'ma- 
•wi'na''tc'';  6'n  a'nawA''tciwi'se'niwa''tc''. 

Iniga''megu  a'kAtawipe'ku'tanig'"'.  'O'ni  winwaw  a'niganini'mi- 
wa'^tc''.  Ini'ni  me'ckwa'ku'nigAni  kegega'ni^'tcin''''.  NomAga'  tepe- 
kwe'megu  a'ni'miwa'^tc''.  Wa'pAnigi  negu't  In  a'pApa'mwa'tAg'"'', 
30"KrcinawA'k\vagi'megu  wI'wape'gaiyAg"""^'.  'Anagwa''igwani  wl- 
'pone'gaiyAg'''"'',"  a'kiwi'nwa'tAg''''.  Ki'cinawA''kwanigimeg6n 
a-'wiipinl'miwa^tc''.  A'ke'siyani'gigii'  cewa'nA  kl'kA'megu  me'cena'- 
"ina'  a'pe'ta'wawa''tc''.    A'nanawA''tci'awA''sowa<'tci  napA'^'tcitcig''''. 

KAho'twan"'',  "  Tanina'wa'nA  wrpSninani'miyAg"^^"'?"  a"ina'*tc 
35mne's6ta'na'''.  "KA'ci  me'ce''tca"megu  na'itapanemugin"'',"  a/'ine- 
^tc''.  "NinA'^tca'  wI'nA  ne'ca'gwanemu  a'nanl'miyan'^'',"  a'i'^'tc''. 
"Neguta'  ku'^tc  ini  me'ckwa'ku'nigAni  me'tegu'mi'cigi  ki'mawi'a'- 
''tci'kA't"',  cewa'n  aya'cinlmiyagwe'mcgu  ki'pemiwa'pu's^".  Inani" 
so'genAgA  'pya"c6n°'','  wi''inA''tc  ini  me'ckwa'ku'nigAn"''.  '  Iniga'- 
40  "ini  wI'utawi'e'mivAni  pl'simlg  a'cowanAgo"a,ta''','  wi"inA'^tc''.  Ini'- 
megu wi'pone'gawa'^tc'',"  a''ine'*tc''.    "A'ckA''tcima'ma'i^  inugi  wi'n 


MICHELSON.]  THE    SINGING   AROUND    RITE.  579 

that  wampum  string  for  her  own,"  he  was  told.  "Gad!  if  I  had 
known  that  to  be  the  case  in  the  first  place,  I  should  not  have  killed 
that  fellow.  My,  it's  tiresome,"  he  said.  "Tiresome  yourself! 
They  surely  have  a  joyous  time  when  they  are  dancing  heartily,"  he 
was  told. 

Then  they  began  to  move.  When  they  arrived  near  there,  one 
was  told,  ''Hey,  you,"  and  he  went  to  tell  the  news  in  advance. 
Precisely  then  those  villagers  came  in  a  group  asking  where  they 
were  to  have  a  fine  dance.  They  made  (a  place)  in  the  middle  of 
where  they  had  the  village.  Now  when  they  arrived  there,  he  was 
met  by  old  men.  "Yonder  verily  (is  where  you  are  to  go),"  he  was 
told.  "WHien  he  was  led  yonder  he  was  told,  ''Well,  go  and  cut  off 
an  (oak)-red-paint-tool."'^  As  he  did  not  know  what  that  (oak)-red- 
paint-tool  was,  he  went  and  asked  his  parents.  "That,  indeed,  is 
what  is  called  an  (oak) -red-paint-tool;  it  must  be  painted  red,  for 
girls  desire  that  when  fasting,"  he  was  told.  Then  he  went  to  cut 
it  off.  When  he  brought  it  yonder  then  he  was  told  by  those  old 
men  how  he  should  make  it.  After  he  made  it  another  (stick  of 
wood)  was  erected  there,  a  little  crotch  (?)  was  erected  in  the  middle 
of  where  they  were  to  dance.  "Well,  you  must  hang  there  what 
you  have  brought,"  he  was  told.  After  he  tied  the  scalp  to  the 
stick  he  went  and  leaned  it  on  the  little  crotch.  "  Go  and  notify  the 
pereon  whoever  is  to  dance  with  that  red-paint-tool,"  he  was  told. 
He  again  went  and  asked  his  parents.  ''  Now  I  also  do  not  know 
whom  I  should  call,  and  I  do  not  know  what  it  is,"  he  said  to  his 
parents.  "You  may  call  any  niece  (sister's  daughter)  who  is  not 
bashful,"  he  was  told.  Then  he  went  to  call  his  niece;  and  they 
stopped  to  eat. 

It  was  then  nearly  night.  And  they  (the  one  blessed  and  his 
niece)  led  the  dance.  She  danced  with  the  red-paint-tool.  They 
danced  a  little  while  in  (the  real)  night.  The  next  day  one  man 
went  around  crying  out,  "We  are  to  begin  dancing  in  the  afternoon. 
We  are  to  stop  dancing  in  the  evening,"  so  he  cried  as  he  went  about. 
In  the  afternoon  they  indeed  began  dancing.  It  was  cold,  but  they 
had  kindled  fires  here  and  there.  Those  who  were  cold  now  and 
then  stopped  to  warm  themselves. 

Soon  he  said  to  his  parents,  "When  shall  we  stop  having  a  fine 
time  dancing?"  "Why,  any  time  you  have  had  enough  of  it,"  he 
was  told.  "For  my  part  I  don't  care  to  have  a  fine  time  dancing," 
he  said.  "  You  must  go  and  lean  that  red-paint-tool  against  an  oak 
tree  somewhere,  but  you  must  start  off  walking  while  you  are  dancing. 
You  must  say  to  the  one  holding  that  red-paint-tool,  '  hand  it  to  me. 
You  will  have  that  string  of  wampum  beads  as  your  ow^n-,'  you  must 
say  to  her.     They  will  stop  dancing  at  once,"  he  was  told.     "Later 

1^  A  technical  name. 


580  THE    SINGING    AROUND    EITE.  [ETH.  ANN.  40. 

a'gwi,"  a'"ine''tc''.  "A''tca"meguma'  mAni  kewapinani'mip"-^','' 
a''ine'^tc''.  "KAnA'megu  na'tA'suguni  ki'nanl'mip'^'^',''  a"me^tc''. 
Pe'ki'megu  a'cagwa'nemu'^tc  a"pwawiyuga'-kag6'-ana'kiwi''toni- 
'*tcini-me"to'sane'mwa"-Ite'pi-tA'ne'si'*tc  a'pwawi'*tca"megumAtag- 
Swa'netAg  i'cc'megu  kl'kr'k  itep  a'a'^tca'pe''''. 

Na'tA'sugunagAte'nigin  ana'gwinig  ayanega'^tci'megu,  "Pya'co'- 
n"'',''  a''ina''tc  u'ce'mi'An"'',  "iniga"  ini  wfutawi'e'miyAn  a'cowa- 
nAgo''AmAn'''',''  a''ina''tc  a'wilpiweto'^tc  i'ni  me'ckwa'ku'nigAn"''. 
Me'ce'kwaiy  Ina'megu  a'A'nemi'A'gotiig''''.  A'a''tci''kAto''tci  me- 
10  tegu'mi'clg''''.  Pe'ki'megu  a"ka"twi'a''tci  naiilmi'ni''tci'i  metapane'- 
monig'^''*''.    Wl'n  a'cagwa'nemu'^tc  a'na'nimi''tc''. 

A'me'kwa'nema'*tc  uine'"co'An°''.  "WanAto'kA'  mAn  a'poni'ume- 
'co''iyan  a'wapinanT'miyan"'',"  a'ci'ta'tftc''.  "Nemya'cito'tawaw 
a'pwawitapwa'tawAg'''',    'ki'mamA'kAtawi'megu,'    a'i'ci'''tciyow'"'V' 

15a"ci'ta"a''tc''.  "I'cewanugi  mA'n  A'sam  In  a"A"ckA'^tci"iwig'''". 
A'cawaiye  ku'''tcipi  na"ina'  wapimamA'kAta'wiyan  aya''na'sa''tc'','' 
a'i'ci'ta'a''tc'".  "  Iniga''wiiiA  wa'^tci  kiwi'ca'wiyan"'",  Inu'gi  mAn 
anemi'ca'wiyan""'.  Mame'ci"kA  ku^tci  kl'ci'ne'ci's  in  A'ca"A 
pwawina'imA'kAta'wIyan"*''.      Ke'tenA''tca''megu    tapwawA    ne'me- 

20 'co'*',  'mA'kAtawi'n""':  niga'ni  kl'nAna'I'kA  klya'w"'','  a''i'ci'^tc''. 
''NAtawa'^tci'^tca"  na"kA  pepo'g  i'n  a''cimi''tci  wi'i'ca'wiyan"'',  wi- 
'mA'kAta'wIyan"'',''  a'i'ci'ta'a'^tc"'. 

Ca''ck  in  a'tA'ci'ca'ci'ca''tc''.  Iniye^  a'"nawa''tc  uwl'^tcinenota- 
wawA    a'api'a'miwa''tc''.      A<'tca'"megu    a'po'nini'^tc'.      "Ki'cipya- 

25wagwani  kinwa'w''*V'  a'i'neme'^tc  apitama^'tci'''.  "  A'cawaiye ''tea '- 
'megu,"  a''ine''tc''.  "KA'ei  nina'nAma'  ini'megu  a'pi't:ci"saiyag 
a'pyatu'tayag''*'',"  a'"ini''tc''.  "Taniya'pi  kinwa'wA  wa''tcipya''tci- 
wapa'moyag''"'^'?"  a'i'neme''tc  I'n  a'koVi  pya'yani''tc''.  A'ke'kA- 
'A'mini'^tci  kwiye'nA  na''ina'''.     ElA'ci  peno''tci''tci'megu  ke'tcAni'- 

SOgatep''-  "KA'ci  pe'ki'wa'megu  Aniwi"satug  i'nA  kAvi'ye'sa'*'," 
a'^'yowa'^tc''.  "  Awitaiyuga'"megu  nAna"ci  na'tA'suguni  A''ceno's^'," 
a"ine''tc  apitii'matcig''''.  "Agwi'' tea ''megu,"  a'i'yowa''tc''.  A''tca- 
'mego'n  a'ke'kaneta'gu'si''tc  a'Ani'wi'sa''tc  i'nA  kwi'ye'sa"^'.  Oni- 
■^tca'  na"k  i'n  a'wapi'ci'Ano"kane''tci  papeno'^'tci  kiigo'  wi'mawina'- 

35 ''tcimu'^tc'',  uwiya'Ani'ga'i  nape'ni'^tcin"''.  Me'eena"megu  peno'^'tc 
awi'ni'^tci'  a'mawi"a''tci'mo'a'*tc''.  Ke'tenA'megu  a'pwawikwiuA- 
tawe'si'^tci  kago"''.  KAto'ckA'ca'a'igii'  a"mine<'tc'":  tcA'tcaw  a'ma'- 
na'a'^tc  u'taiya'. 

Ini'megu    a'i'einene'ka'nema'^tc    ume"co'An    A"pena''tc'':    "I'ni 

40 wa'^tci'ca'wiyan"''.  Ke'tenA'megu  niA'n  a'wutAmawiteyatuge  ne'- 
me'co'-^".  Inugi  mA'n  agwi  nAna''ci  kwinAtawipe'se'kA'manin 
a"Ano"Ano''iia"cigi  wi'ci'canutAma'gayan°'';  a'Anemimi'cigi  kago"'"," 
a'i'ci'ta'a''tc''. 


MiCHELSON.]  THE    SINGING   AROUND   RITE.  581 

on,  but  not  now,"  he  was  told.  "You  have  barely  started  dancing," 
he  was  told.  "You  will  at  least  dance  several  days,"  he  was  told. 
He  was  very  unwilling,  for  he  of  course  was  not  present  when  the 
people  had  festivities  as  he  did  not  enjoy  it  and  merely  went  there 
in  spite  of  it. 

After  several  days  in  the  evening  while  he  was  dancing  he  said  to 
his  niece,  "Hand  that  to  me;  you  are  to  have  as  your  own  (the 
wampmn  string)  which  you  wear  across  your  shoulder,"  and  he 
started  to  take  away  that  red-paint-tool.  The  scalp  continued 
hanging  there.  Then  he  leaned  (the  red-paint-tool)  against  an  oak 
tree.  He  made  the  dancers  very  sorry,  for  they  had  not  had  enough 
of  it.'^     He  himself  did  not  care  to  dance. 

He  remembered  his  grandfather.  "  Now  that  I  have  no  grand- 
father I  have  begun  to  dance  without  heed,"  he  thought.  "I  have 
done  wrong  to  him  by  not  obeying  him  when  he  said,  "you  must 
fast  earnestly,'"  he  thought.  "But  now  it  is  too  late.  For  it  was 
long  before  this  when  I  began  to  fast  earnestly  while  he  was  alive," 
he  thought.  "  That  is  why  I  have  gone  about  doing  what  I  have 
done,  and  this  day  I  continue  to  do  things.  Surely  that  Sioux  woidd 
have  killed  me  if  I  had  not  been  in  the  habit  of  fasting.  Of  a  verity 
my  grandfather  told  the  truth  when  he  said  to  me,  'fast:  you  will 
prepare  youi-self  for  the  future.'  I  shall  again  do  what  he  told  me 
in  the  winter,  I  shall  fast,"  he  thought. 

Then  he  merely  kept  hunting.  He  saw  his  fellow  Indians,  those 
who  had  been  with  him  but  were  no  longer,"  moving.  They  had 
just  camped.  "Why,  you  have  come,"  those  with  whom  they 
camped  were  told.  "A  long  time  ago,"  they  were  told.  "Why 
that  is  as  long  as  we  were  when  moving  here,"  they  said.  "Where 
did  you  begin  your  flight  toward  here?"  those  who  arrived  last  were 
asked.  They  specified  exactly  when.  My,  it  was  far  off  and  a 
great  distance  to  there.  "Wliy,  that  boy  must  be  a  very  fast  run- 
ner," they  said  among  themselves.  "He  could  not  have  been 
absent  several  days,"  those  who  camped  with  him  were  told.  "  Not 
a  bit  of  it,"  they  said  among  themselves.  Then  for  the  first  time 
that  boy  was  known  to  be  a  good  runner.  And  then  he  began  to 
be  employed  in  going  very  far  off  and  telling  the  news,  (for  example) 
when  anyone  died.  He  went  and  told  (people)  even  those  who 
lived  far  off.  Surely  he  never  lacked  anything.  He  was  given 
horses.     Sometimes  he  had  many  of  them. 

Right  away  he  always  thought  (this)  of  his  grandfather:  "That  is 
why  I  am  (what  I  am).  My  grandfather  really  told  me  about  this. 
This  day  I  am  never  in  need  of  clothing  when  I  am  sent  to  hunt  for 
(any  one);  I  am  continually  given  something,"  he  thought. 

13  Free  rendition. 

1*  Tile  force  of  the  Fox  demonstrative  pronoun  employed. 


582  THE   SINGING   AROUND    EITE.  [ETH.  ANN.  40. 

KAbo'twe  na"kA  pena'winig  i"kwawAn  a'pyanuta'wani<'tc 
ugya'n"''.  "MA'ni  wa'^tci'pyaiyan"'',"  a'"im'*tc''.  "Ma'A'gi  keni- 
■^tcane'se'nanAgi  wi'wl^tcawi'tlwa^tc  a'cita''ayag'"'V'  a''ini'*tc'' 
"Agwima'  mAnAma'  ki'ci'gi^'tcm"'';  tAgwa'ginigi'  cwa'cigAna'siwe 
5wi'pe'p6nwa'*tc'V'  a"i'neme'*tc''.  "Ki'cigiwa'te'wa'nA,"  a'Lni''tci'- 
megu.  "KA'cinapi  'wa'nA  wi'Apwi'eti'gwa'igi  pe"ki  wl'ki'ci'giwa- 
''tc''.  Wl'Apwi'e'tlwAg''''.  MAnaiyo'  wa'nA  agwi'megu  pA'ciwatawi 
ki'cigiwita"a'^tcin°'V'  a'i'neme''tc''. 

WinAga"  wanAto'kA'megu  ne'kAni  pena'w  a'ca'ci"canutA'maga''tc''. 

lO'O'ni  tagw^a'ginig'''',  "Na'i'niyape  neme'co'  a'cimi'''tci  wl'i'ca'wi- 
yan°'V'  a'i'ci'ta'a'^tc''.  A'ki'ciga''megu'A"ci"a''tci  wi'ututenawi'- 
"i'^tci'i  me'sa'kwa"''.  "O'ni  wapike'si'yanig  a"A"ci'to'^tc  umA- 
'kAtawI'''tcigAn°''.  Cwa'cigAnii'sI'w  a'tA'swipe'ponwa''tc''.  Ki'ca- 
'kAtanigin    aViipimA'kA'tawI'^tc''.      Pe'ki'megu    a'ute'ute'nawa''tc 

15u'wiyaw'''".  WinA'megu  a'nAna'rka'ti'su''tc''.  A'ke'tcimA'kAta'- 
wito'^tc  uViyaW''.  A'pena'^tci'mcgu  utena'wa'^tcini  nyanAnugu'n 
a"pwawiwi"seni'*tci  ne'kAni  peponwe'megu.  Meno'kA'minig  ini 
mame'^tcina"megu  aVa'"cI'u'*tc  a'tca'gA'wa''tc'';  nya'wuguni  ki'cip- 
wawi"seni'^tc'',  pe'ku'tanig  a'nateg  A''ci"cklwi  wInAmego'n  a'A'ci- 

20'ckl'wenu''tc'',  a'nAna'Tcig''''.  A"nepa'^tc  a'a'pA'wa^'tc'',  "Na'i', 
no'cI''i,  keketeminon""'.  Wi'se'ni'kAn"''.  MAni'^tca'iwi'i'ca'wiyAn"''. 
Me'cemegonA  ma'A'gi  ke'taiyagi  neguta'  mawikA'kitawin""'/'  a'"igu- 
'*tc''.  Negu't  in  a'me''cena''tc''.  Krcinc'ki'wena<'tci  paiya'ki''tci'- 
megu    a'mawi'sAgA'pina<'tci    nawipe''kwa'kwaw'^''.       Paiya'ki^'tci'- 

25megu  na''k  a'u'^tci'ke'^tci^tc''.  Ina"  pyaya<*tc'',  "'O'ni  iiAtawa'- 
pAmAg'''',"  a"igu''tc''.  Ci'clgwa''  a'kiwi'sogenA'mini'^tc'',  it'iiAna'A'- 
pini'^tc''.  A'mAtAgu"kwa'pini"*tc''.  Pe'ki'wa'megu  a'AgwAna"oni'^tc 
a'Anwawa'se'toni^'tc  ini'  ci  "cigwa'  a'wapina'gani'^tc'".  Ma'ii  a'cina'- 
gani^'tc'': 

30  "  NetcagiwapAtA^,  iietcagiw^pAtA^,  netcagiw4pAtA«, 

MA'ni  mene"s'',  ruA'ni  mene"s''." 

A'cina'gani'*tc''.  NoniAga''megu  a'pa'kinav/I'^tc''.  "Wi"nanAgi 
ka'kita'wiyAn°*',"  a"igu^tc''.  Ke'tenA'megu  a'pya'nani'^tc''.  "I'ni 
wi'i'ca'wiyAn"'",  no'ci''i.  A'g^vi  wI'wawAnanetAniAnini  kiigo"  nAta- 
35wa'netAmAne  'a'A'"tagin°'',"  a"igu^tc'".  "Ea"A'ci'tu''tca'  ci"clgwa" 
I'ni  wI'inA'penA'toyAn"''.  A'gwi  wi'wawAnaneme'nanini  kiigo'  nAta- 
wa'netAniAne  wI'ke'ka'netAmAn"''.  In  a'ciketemi'nonani  wi'i'ca'wi- 
yAn"'',  no'ci"i,"  a"igu''tc'". 

A'"t6"ki'^tc'".      Pe'ki'megu    a'tA'cimamInawita"a'cig''''.       "KA'ci 
40pe"ki  nl'kA'megu  tapwawA  ne'me'co'   a'ci"i'ci''tc'',   'ki'ke'kiinetA'- 
ma'su  wi'Anemi'ca'wiyAni  maniA'kAta'wIyAn'"''/  a'"i'ci''tc'',"  a'i'ci'- 
ta'a''tc''. 


MICHELSON.]  THE   SINGING   AROUND   BITE.  583 

And  soon  in  the  spring — summer — a  woman  came  to  his  mother. 
"This  is  why  I  have  come,"  she  said.  "We  desire  your  child  and 
my  child  to  marry  each  other,"  she  said.  "  Tliis  (son  of  mine)  is  not 
full-grown;  in  the  fall  he  will  be  eighteen  years  old,"  (the  woman) 
was  told.  "Well,  after  they  have  grown  up,"  she  persisted.  "Well 
(if  they  choose)  they  may  wait  for  each  other  to  be  fully  grown. 
They  must  wait  for  each  other.  Wliy,  this  (son  of  mine)  does  not 
even  think  he  is  grown  up,"  (the  woman)  was  told. 

And  he  himself  hunted  for  (others)  unconcernedly  all  summer. 
And  in  the  fall  he  thought,  "Well,  eventually  I  shall  do  what  my 
grandfather  told  me."  And  he  had  raised  corn  so  that  he  might  fast."^ 
Now  when  it  began  to  be  cold  he  made  his  fasting  instrument.  He 
was  eighteen  years  old.  After  it  was  dry  he  began  fasting.  He 
fasted  earnestly  for  several  days  at  a  time.  He  prepared  (everything) 
for  himself.  He  made  his  body  fast  greatly.  Always  did  he  fast  for 
five  days  without  eating,  all  winter.  In  the  spring  when  he  painted 
himself  for  the  last  time  he  had  used  up  (the  fasting  instrument) ; 
when  he  had  not  eaten  for  four  days  at  night  he  fetched  mud  and 
painted  himself  and  lay  down.  As  he  slept  he  dreamed,  "  Well,  my 
grandchild,  I  bless  you.  You  may  eat.  Tliis  is  how  you  will  be. 
Go  and  hide  your  stock  from  me  any  place,"  he  was  told.  He  caught 
one.  After  he  led  it  out  of  sight  in  a  different  direction  he  wont  and 
tied  it  in  the  middle  of  a  forest.  He  came  again  into  view  from 
another  direction.  When  he  arrived  there,  he  was  told,  "  Now  I 
shall  look  for  him."  He  went  about  holding  a  rattle;  then  he  sat 
down  comfortably.  Then  he  covered  his  head.  He  covered  himself 
thorouglily,  made  the  gourd  (rattle)  resound,  and  began  to  sing. 
This  is  how  he  sang: 

"I  see  it  all,  I  see  it  all,  I  see  it  all, 
This  island,  this  island."  " 

So  he  sang.  In  a  little  while  he  uncovered  himself.  "I  shall 
fetch  what  you  hid  from  me,"  (the  one  blessed)  was  told.  Sure 
enough  the  other  brought  (the  horse).  "That  is  the  way  you  will 
be,  my' grandchild.  You  will  not  fail  to  know  where  anything  is  if 
you  desire  to  know  it,"  he  was  told.  "You  must  make  a  gourd 
rattle  so  that  you  may  use  it  for  that  purpose.  I  shall  not  fail  to 
know  if  you  desire  to  know  (anything).  That  is  how  I  bless  you, 
namely,  so  you  wiU  be  that  way,  my  grandchild,"  he  was  told. 

Then  he  awoke.  He  lay  there  thinking  very  attentively.  "Why 
my  grandfather  spoke  very  truly  when  he  said  to  me,  '  you  will  know 
what  is  gotag  to  happen  to  you  if  you  fast  earnestly, ' "  he  thought. 


13  The  syntactical  construction  of  the  Fox  sentence  can  not  be  reproduced  without  violence  to  English 
idiomatic  usage. 
18  The  conception  of  the  earth  as  an  island  is  a  common  Algonquian  and  Siouan  idea. 


584  THE    SINGING   AROUND   RITE.  [eth.  ann.  40. 

Wa'pAnig  a'wA'^tca'e'ti'su'^tc''.  Ina"  u<'tciwapi  na''k  a'cimegute'e'- 
megu  ume"co"An  a'i"cawi'*tc''.  A'pwawi'megupA"cinene'ka'nema''tc 
i''kwawa'i'.  Iniyanega'  pya^'tcikfcowawe'^tcini  wl'u'wiwi<*tc  a'pwa- 
wi'megu"ApinAwa'pAma<^tci  na'wa''tcin''''.  Ca'cki'megu  a'ci''ca''tci 
Sne'kAnawa'i'm™"'.  Nl'penig  a'kIga'nowe<^tc  a'An6''kane''tci  wrAtA- 
ma'ni<^tci  M'kiwinA'toma'^tc''.  A"nagwa'*tc'".  A'ki'wiiiA'toma''tc 
a'kiwipi'tiga''tci  wlgl'yapyan"''.  Neguta"  a'pi'tiga^'tci  pe'ki<*tca'- 
'megu  a'mana"toni''tci  negu'ti  pA'cito"a"Am'  ci'ci'gwAnAn  a'^tcipA- 
nAgi'^tci'megu  a'aiyanegi"kAvanig''''.     "KA'ci'^tca'A'ni  krinA"penA- 

10  t"'  ? "  a''ma''tci".  "I'ce''tca''megu  ma'iye  kutAga'wa'Ine  ne'tA'tcig'"'', 
i'ni  wa'''tcimana"t5yan°'".  Nepepya''tci''tca'apenAnatu'tA'mag6gi 
pwawA''t6tcig  ii' A'ci'tati"sowa<*tc' V'  a"igu''tc''.  " Klnai'yiuiugi  iiAta- 
wane'tAHLAne  me'ce'megu  wawapA'tAgApA  wi'u'crcig^\^\'niyAn°''," 
a"igu''tc''.      "NenAtawanetA''tca"megu,"    a''ina<*tc'".       "WawapA- 

15  tA'n°"',"  a''igu''tc''.  Menwinegi'kwa'en6''inigi  meg5n  a'menwa'netAg 
a'a'wAto''tc''.  lya''  pyaya^'tc  a'natA'magu''tc  u'ci''sa'An"''.  "Ka- 
'ci'^tca'"ini  wi'to'tAmAn"'"  ?  Agwiyu  wI'nA  ke'kaneme'nanini  wi'na- 
'ikigii'noyAn"'',"  a'"igu'*tc''.  "Pepya'^tciyapi  ki'nA  klga'niigin  Aiiwa- 
wa''setopima'A'n"'''.    KinA'meguina'i'ca'wiyAiii  wa''tci'cita''ayAn'''' 

20 'kIgano'yAnini  me'"teno"  a'ai'yoyAn'"''.'  A'cima'ke'kanetA'mAgwini 
ketAnemi'ca'wipen°*V'  a"ina''tc  u"ci''sa'An°''.  "Kwaiya'cima" 
kago'  wAni"t6)^\ne  ki'mA'matomi  wi'nAtawapAtA'monan"''  " 
a"ina''tc  u'ci''sa'An  a'anwa'tagu''tci'niegu. 

Upyani'megu  a"tA'ci'A'ci'A''ci't6'^tc''.  Krci'to'^'tcin  a'ki'cane'me- 
25gu'^tci  wi'to'tagu'^tc  Inin  u'ci''sa'An''''.  KAbo'twe  negu't  u'taiyan 
ina'  A'te'tci'megu  a'kTwi'sAgA'sAgA'pina''tc''.  A'k\v;inAtiina''wa'*tc 
a'ina'^tcimu''tc''.  Nane'kAiii  kl'cegwe'megua'nAtuna''kanu''tc  ii'kl- 
M'iga'winAki'ki'ki'sAgA'pma'^tc''.  Na'sugunagA'tenig  inina'Iniyap'", 
"Pe'k  a'wA'ni'Agi  netaiyA  kwIyenAga"megu  pe'ki  ta'panAg''^'.  Me- 
30 'kj\ma'wiyAne  inA'ni  kJ'u''kuna'i  tapa'tAiiiani  nenu'swai'yi,"  a''igu- 
<'tc  u'ci"sa'An''''.  I'cega''megu  a"anwa'"tagu'*tci  wa'''tci  to'tagu"*tc''. 
U"ci"cIgwAn  a'Ata'penAg  a'nAna"Api'*tc''.  "MAtAgwawi'n'^'V'a'- 
'ina''tc  ini'n  u'ci'sa'An"''.  A'wapwawa''seto''tc  u'ci"'cig\vAii"'', 
a'nA'gAmu''tc'": 

35  "NetcagiwdpAtA,  netcagiw&pAtA,  netcagiw&pAtA, 

Ma'iiI  mene"si,  mA'ni  mene"si." 

A'ci'naga''tc''.  Kji."ci pe'ki'megu me"to'<*tc  a'kI"cagu''tcimAgeginog 
a'tcagi'megume'ta'pAtAgi  kago'"''.  A'nawa'*tci'megu  kiwi'cawi'nite' 
u'ci''sa'An°'',  a'kiwi'yatugeki'ki'ki'sAgApina'nite'  u'taiyan°j'.  No- 
40mAga"megu  a'pa'kinawl<^tc'".  "Agwi^tca"  wAni"A''tcin°''.  Ini'mcgu 
a'sAgA'pinA^tc  ai'ya'kow  ini'megu  a'sAgA'pi'su^tc'".  KinAga'mcgu 
Tya''  kekiwi'sAgA'pinaw"^',"  a''ma<'tc  ini'n  u'ci'"sa'An°''.  A'^tca'- 
"megon  a'tapwa"tagu'^tc''. 


MiCHELsoN.]  THE    SINGING    AROUND    RITE.  585 

The  next  day  he  cooked  for  liimself.  From  that  time  onward  he 
again  did  as  he  liad  been  told  by  his  grandfather.  He  did  not  even 
think  about  women.  Wlien  he  saw  the  (girl)  to  whom  he  was 
betrothed  he  did  not  even  look  at  her.  He  merely  hunted  for  an 
entire  year.  In  the  harvest  time  when  a  gens  festival  was  held  he 
was  sent  to  go  about  summoning  (men)  to  smoke.  He  departed. 
He  went  about  summoning  them  and  entering  wigwams.  Wliere  he 
entered  some  place  one  old  man  had  many  gourds  (rattles)  of  all 
sorts  of  sizes.  "What,  pray,  are  you  going  to  do  with  these?"  he 
said  to  him.  "I  merely  planted  these  last  year,  that  is  why  I  have 
many  of  them.  Those  who  do  not  have  any  usually  come  and  ask 
me  for  some  and  then  make  (rattles)  for  themselves,"  he  was  told. 
"If  you  desii-e  (one)  to-day  you  may  look  them  all  over  (and  select) 
any  so  that  you  may  have  a  rattle,"  he  was  told.  "I  really  desire 
one,"  he  said  to  him.  "Look  at  them  all,"  he  was  told.  He  liked 
one  of  proper  size  and  took  it  away  (with  him).  Wlien  he  arrived 
yonder  he  was  seen  with  it  by  his  uncle  (mother's  brother) .  "  What, 
pray,  are  you  doing  with  that?  I  did  not  know  that  you  were  in 
the  habit  of  holding  gens  festivals,"  he  was  told.  "  You  have  sounded 
these  (only)  at  gens  festivals.  Because  you  do  so  is  why  you  think, 
'you  use  (them)  only  whenever  you  hold  a  gens  festival.'  (But)  we 
continue  to  do  as  however  we  know  (to  be  beneficial),"  he  said  to 
his  imcle.  "  If  by  chance  you  lose  anything,  you  may  ask  me  to  look 
for  it  for  you,"  he  said  to  his  uncle,  and  he  was  not  believed  in. 

He  was  there  slowly  making  (his  rattle).  As  soon  as  he  had  made 
it,  his  uncle  had  made  up  his  mind  what  he  was  going  to  do  with 
him.  Soon  he  tied  one  of  his  horses  far  off,  tying  him  from  place  to 
place.  He  reported  the  distance  he  had  sought  him.  He  pretended 
he  had  been  looking  for  him  all  day  though  in  reality  he  himseK  had 
gone  aroimd  tying  him  (in  different  places).  The  third  day  (the 
one  blessed)  was  told  by  his  uncle,  "I  have  really  lost  my  horse, 
and  it  is  one  that  I  prize  highly.  If  you  find  it  for  me,  you  may 
have  a  buffalo  robe  which  I  prize  for  a  blanket."  Just  because  he 
did  not  believe  liim  was  why  he  treated  liim  so.  (The  one  blessed) 
took  up  his  rattle  and  sat  down  comfortably.  "  Cover  me,"  he  said 
to  liis  uncle.     Then  he  began  to  sound  his  rattle,  and  sang: 

"I  see  it  all,  I  see  it  all,  I  see  it  all, 
"This  island,  this  island." 

So  he  sang.  Why,  it  seemed  as  if  he  were  of  enormous  size  and 
saw  everything  plainly.  He  saw  what  his  uncle  had  gone  around 
and  done,  that  in  reality  he  had  gone  aroimd  tying  his  horse  from 
place  to  place.  In  a  short  time  he  uncovered  himself.  "You  really 
did  not  lose  him.  He  is  tied  exactty  where  you  tied  Mm.  You  went 
around  and  tied  him  yonder,"  he  said  to  that  uncle  of  his.  Then 
for  the  first  time  (his  uncle)  believed  in  him. 
3500°— 25t 38 


586  THE    SINGING    AROUND    KITE.  [eth.  ANN.  40. 

'O'n  IiiA  uwi''kaiiAn  a'a'^tci'mo'a'^tc  anwa'tawataiyow  une'gwa- 
'An"''.  "Pe'ki'megu  ke'tenA  nanagA'^tci'megu  nete'cike'ka'nemegwA 
kiwi'i'ca'wiyan"'",''  a"ina'^tc  uwi'^kanAn"''.  Na'kA'megu  a'a'nwa- 
'ca''tc''.  KAbo'tw  a"ci'ca''tc  inA  anwa"tawat*'.  Na''k  a'se'pa'An 
5  a"me'cwa'*tci  tcl'gepyagi  tA"c  a'tcApogi"sani''tc''.  KwiyenA'megu 
agwe  'Ano'ki'kig  a'pAgi''cini'*tc''.  A'me'kwa'nema''tc  iinwa'ta'wa- 
''tcin"''.  Inimegon  inin  a'se'pa'An  a'p5'sikutawepya'wa'*tc''.  lya" 
pyaya'^tci  'ai'yapAm  iiwi''kanAn  a'a'wini<*tc  a'a''*tciinu'^tc'':  "Pe'ki 
ni''kA  ne'menilniwA'ni'aw  a"sepa'^'.      Pe'kiga'    winA'megu  ne'me- 

lO'cwaw"'^';  a'tcApS'gi'sa'^tcimego'n  a'tAnA'gi'Ag'^''.  Pe'kiga"megu 
nekwTnAtu'na'waw^^","  a"ina''tc  uwi''kanAn"''.  "I'nA  'Ano"kanAt'"" 
wiVapAmA'^tc''.  Ke'kanem  a'sA'megu  a'cawi'nigwan"'',"  a"igu- 
•^tc''.  Ite'p  a''awa''tc''.  On  InA  wane'gwa'ig''*',  "  Na'i',  Ata"penAnu 
ke'cI'"cigwAn''''.      MA'nApi    uta'sepa'emAni    WAni'aw^*".      Kl'nAta- 

15 wapAtAmawa'wA'^tca'ipi.  Kl'cine'siiwA  winApi'megu,"  a''ina'^tc''. 
A'Ata''penAg  u'ci''cigvvAn°''.  A'nAna"Api''tc'',  a"niAtA'gwA"u'*tc'', 
a'wapwawa"seto''tc  u'ci"cIgwAn°'',  a'wapi'naga^'tc'': 

"  Netcagiw&pAtA,  netcagiwapAtA,  netcagiwapAtA, 
Ma'iu  mene"si,  mA'ni  mene"si." 

20  A'ci'naga<'tc''.  NomAga/'megii  a'pa'kinawi'^tc''.  "Pe'ki  ni'kA'- 
megu  kewawAne'cka'ip'^'^'.  Tapike'ka'  wInA  keke'tcigi'i'p'^'^',"  ii'i'- 
gowa'^tc'',  "MA'naiySnug  agwigii"  inini  WAni''a'^tcin  utii'sepA'- 
nemAn"'".  WinA'megu  a'tcApogi''sani'*tc  agwe  Ano"kIkig  a'pAgi'- 
'cini'^tc'',  kutawepya'waw"'^'.     Iniga"megu  a'Api'<'tc  mug'''",  cewa- 

2onanugi  mA'kwa"ka'An  Amwa'niwAn"'',"  a"ini''tc''.  "A'anwa'ta'- 
wiyagwe  yatu'ge  wawu^'tciwAni'miyilg'*"'''.  Kago'  me'"ten6"  'i'cike- 
gye''tenamiwAni''t6yagwe  pyanuta'wiyiigwe  menwawi"kago'*". 
MA'ni  wl'nanugi  me'to''tci'megu  kewapA'sa'nemipw  a'tA'cimamai- 
vAkitAne'goyag''"''',"  a'"ine''tc  i'niyag''^'.     Ke'tenA'megu  a'sagime'- 

30gowa''tc''.  "Agwima'  mAni  ni'n  i'ce'megu  u'''tci'Anemi'cawi'- 
yanin"''.  A'tapwa'"tawAgi  ne'me'co'  aya"na"sa''tc'',  'mA'kA'ta- 
■wan"""  a'"i'ci''tc  I'ni  wa'^tc  Anemi'ca'wiyan"'',''  a'"ine'^tc  I'niyiigA 
ne'niwAg''''.  A'nAgAnAgApe'kwa'piwa''tc''.  Kwiye''sa'An  a'ke'tci- 
kAn6ne'gowa"*tc  Ini^'tca'   a"poni'anwa'ta'wawa"*tc'".     Aniwawi'megu 

35  a'ku'seta'wawa''tc  Ina'  u'^'tciwap''. 

KatawitAgvva'ginig  Iniyii'nan  a'unapa'mini'^tci  kl'ci'me'^tcini  wi- 
'u'wiwi''tc''.  WinAga"  a'pwawi'megumi'keme''kwawa''tc''.  "Inai'- 
yatuge  negu'ti  wawA'ne'cka","  a'ci'ta'ii'^tc''.  "  TAgwa'ginigi  pe'ki- 
ma"in    mame'''tcina'i   wi'tapwa'tawAgi  ne'me'co'*',"    a'ci'ta'a''tc''. 

40  Ke'cagAne'siw  a'tA"swipeponwa''tc'".  Pe'kimegdni  wi'mamA'kAta'- 
wiyan"'',"  a'ci'ta'a'^tc''.  A'mawikl'ckA'Agi  wi'uniA'kAtawi'^tci'gAni- 
■^tc'".  Pe'ki'megu  kutwa'cigA'mcgu  a'A'kwitA'suguni''tc''.  A'ca'cl- 
'ca'*tciga'"megu   A"pena'^tcina'    a'ke'sl'yanig''''.     A'pwawi'megume- 


MiCHEi-soN.]  THE    SINGING    AROUND    RITE.  587 

Then  he  who  formerly  did  not  believe  in  his  nephew  told  liis 
friend.  "He  really  knew  exactly  what  I  went  around  doing,"  he 
said  to'liis  friend.  And  he  likewise  was  skeptical.  Soon  the  one 
who  did  not  believe  in  (the  one  blessed)  went  hunting.  And  he  shot 
and  hit  a  raccoon  wWch  fell  in  the  edge  of  the  water  there.  (The 
raccoon)  lit  exactly  on  brushes.  Then  (the  hunter)  remembered  the 
one  in  whom  he  did  not  believe.  Then  he  pushed  the  (raccoon) 
deeper  in  the  brushes  (?).  He  came  back  yonder  where  his  friend 
was  and  related:  ''By  gad,  I  have  strangely  lost  a  raccoon.  I  shot 
and  hit  him,  all  right;  I  lost  him  where  he  fell  into  the  water.  I 
have  surely  searched  him,"  he  said  to  his  friend.  "If  you  employ 
that  fellow,  you  will  see  (the  raccoon).  He  might  know  what  has 
become  of  (the  raccoon),"  he  was  told.  Then  they  went  thither. 
Then  he  whose  nephew  (the  one  blessed)  was,  said  to  him,  "Now 
take  up  your  rattle.  It  is  said  that  this  person  has  lost  his  raccoon. 
You  must  look  for  it  for  him.  It  is  said  that  he  already  killed  it." 
He  picked  up  his  rattle.  Then  he  sat  down  comfortably,  covered 
himself,  and  caused  his  rattle  to  sound,  and  began  to  sing: 

"I  see  it  all,  I  see  it  all,  I  see  it  all, 
"This  island,  this  island." 

So  he  sang.  In  a  little  while  he  uncovered  himself.  "Gad,  you 
are  very  bad.  And  you  are  (both)  fully  grown,"  they  were  told, 
"this  fellow  did  not  lose  his  raccoon  to-day.  When  it  fell  in  the 
water  it  alit  on  brushes,  he  pushed  it  in  deeper.  It  is  there  now, 
but  a  tortoise  is  eating  it,"  he  said.  "Very  likely  you  fooled  me 
because  you  did  not  believe  in  me.  You  would  have  done  rightly 
only  if  you  had  really  lost  something  and  had  come  to  me.  Now 
to-day  it  seems  as  if  you  were  making  sport  of  me  fooling  around 
here  early  in  the  morning,"  they  were  told.  Surely  they  were 
frightened  by  what  he  said.  "It  is  not  because  of  myself  that  I  am 
like  this.  Because  I  obeyed  my  grandfather  while  he  was  alive 
when  he  said  to  me,  'fast,'  is  why  I  am  what  I  am,"  those  men  were 
told.  They  bowed  their  heads.  They  were  fully  instructed  by  the 
boy  and  then  they  ceased  their  unbelief  in  him.  From  that  time  on 
they  feared  liim. 

Wlien  it  was  nearly  fall  the  one  betrothed  to  him  took  unto  herself 
a  husband.  He  himself  did  not  court  anyone.  ''She  probably  was 
one  of  those  bad  ones,"  he  thought.  "In  the  fall  I  will  sincerely 
obey  my  grandfather  for  the  last  time,"  he  thought.  He  was  then 
nineteen  yeare  old.  "I  must  fast  all  the  harder,"  he  thought.  Then 
he  went  and  cut  off  (a  piece  of  wood)  so  that  he  would  have  a  fasting 
instrument.  (He  fasted)  earnestly  for  six  days.  Then  he  kept  on 
hunting  all  the  while  even  when  it  was  cold.     He  did  not  even 


588  THE    SINGING   ABOUND   RITE.  [eth.  Ann.  40. 

'cena'krcowrta''tc''.  "Ki'cowi'un"""/'  a'ine^tc''.  "Agwima"  mAni 
ke'si'yagin°'',"  a'i'^'tc''.  Pe'ki'megu  mrcka'we'si''tc''.  A'nanA- 
tupA'nmi''tcineniwa'  a'pwawiwIto''kawu''tciwI'wI'''tcawa"'tc''.  "  Ka- 
wAgima"  kemA''kAtaw"'',''  a''me'^tc'".  Ne'kAnipeponwe'megu  a'mA- 
5 'kA'tawi''tc''.  Meno'kAmlnig  in  a'tca'gA'wa'^tc  uniA'kAtawi'^tc- 
igAn"''.  Mame'^tcina/'mcgu  a'wa''ci'u'^tci  no'i'gA  tA"siigun  a'pwa- 
wiwl"seni<'tc'',  pe'ku'tanig  a/'nateg  A"ci'ckiw^'',  a'wapi'A'ci'cki- 
wene'ti'su^'tc''.  A'nana''i'cig'''',  a'a''pA'wa'*tc'',  "Na'i',  no'cr'i, 
keketeminon"'''.    Wi'se'ni'kAn"''.     MAni''tca'  wI'i'ca'wiyAn"''.    Wk- 

lOpAminu',''  a'"igu'^tc''.  A'peme'g  a'tAnwa'tA'mini<*tc''.  Ite'p  a"i'- 
niipi^'tc'',  i'na'tcri  a'nemA"soni''tci  ne'niwAn  A'pema'egi  tawji'i'- 
ga'An  a'soge'nani'^tc''.  A'unIgwA'nini''tc''.  "Ma'da  ke'kinawapAmi 
a''cigi''tc'V'  a'^gu^'tc''.  "MA'ni  wi'i'ci'A^tci  wi'pe'menAt*';  ca'cki'- 
megu  niA'nA   kiwi'soge'na'sut*'.     Ka'o'ni  na''kA  mA'n°'',''    a'ini- 

15 ''tc''.  Ci''cIgwAni  tcaga'ino'"inig  ayi'g  a'wa,pAt6'negu''tc''.  "Ini'- 
megu  a"inegi''kwa'igi  wi'nAtawe''siyAni'megu.  Miguni'Agi  na''kA 
kl'uta'pe'ka'nawAgi  me'cemego'na'  a'ci'gitcig''''.  Me'to^'tci  tatA'gi 
ma'A'g  Ina'  wi'A'piwAg'"",''  a"mi''tc'',  "unegwi'gAiiAn  inA  neniw""^'. 
Ini^tca'i  mAni  wa'^tci'nenan  Inu'g'''',  no'cI"i,"  a''igu''tc''.    "A"cigA- 

20nigiwA  mA'nA  netawa'"igAn''^'.  Agwigit"  kago'  i'c'iini'ca'^tci'a"su- 
''tcin°''.  Ini'megu  nanagA''^tci  wri'"ci'A'^tc''.  Krci"Atani  wl'nA- 
tawe'"siyAni  wrpAga'^oyAn"'".  Kewawanane'mawA  ku^'tci  ini'<'tci- 
pa'*'.  Kl'cipyanAtani  me'cemegonA  neni'wA  ni"cwiga',  'na'i', 
A'semi'n""';  inAnA  ki''wA<'tca'open'"^V  wI"inA''tc''.     Ki'ce'sa''kwa- 

25yAn°*',  'ineda"swi  ne'niwAgi  nAto'm™'','  wi"inA''tc  ano'kana'wA- 
tan°*',  'na''k  i''kwawAgi  nyanA'nwi,'  wi"inA'^tc''.  Ka'o'ni  tawa'- 
'igAnA  ki'pAgo'ci'megu'Anwa'wa'waw"*'.  Kl'citcagipya'watani  wi- 
'a'^tci'mo'A''tc'',  'aiyo'ku'"  niAni  netAnwa'wa'ig '''''.  Ne'ki  wi'tAne'- 
"siyagw  anwawa''wAgini  mAn"^'.     Wa'^'tci  nAto'menage  nenlti'g'"'', 

SOkinwa'w  i'kwaweti'g''^','  wI''inA''tc''.  Na''kA  wi'mi'cate'siwAgi'- 
megu.  Pe''ki  ki'mi'ca'te'sipwA  ke'gime's''.  Ka'tAga'  nenawane- 
tAgiigu  kekago''emwawi  na''ina'  In  anwawa"wagwin°''.  Mo'tci'- 
megu  ke'tcike'miyag'"'',  agwi'megu  wi'Ama'yagwin"''.  Na'"kA  ne- 
guta'  inwawa'i'gayiigw'e  katA'inegu  nAgi'kiigu"  sipowiga'  maiya'ckA- 

35 mag''"'''.  Ki'penupwA'megu  aya'wagwan"''.  Ka'tAga'  wito'kawl'- 
yagiigu  'uwi'yaAni  niga'ni  wi'kipApa'ine'ka''tc''. 

"  Nya'wi  ne'niwAg  Ini  kl'i'ci'Ano'ka'nawAg''''.  '  Nanawi''towAg'''',' 
wi'i'cite'ka''sowAg''''.  A'pI'tci'Anwawa'iga'yagwini  papye'tci'megu 
A"pena**tci  wi'kiwitAne"siwAg''''.  Neguta''ka"  inwiiwa'i'gayagwe 
40  nlganiwa"megu  wi'AnemitAnu"sawAg''''.  Uwi'ya'Ani  klwikepikiwi'- 
tanite  wi'krckAtA"wawAg''''.  Ag^vi'megu  wi'nenawaneina'wa''tcin 
uwi'ya'An°''.  MAniga'  wi'l'yowa''tc  uwi'ya'Ani  kl'ckAtA'wawat®'. 
'Wi'a'a'/   wi''iwAg''''.     Anemo'Aniga"   nigani   kiwikepe'cka'gowate 


MICHELSON.]  THE    SINGING   ABOUND    RITE.  589 

clothe  himself  warmly.  "  Clothe  youi-self  warmly,"  he  was  told. 
"This  is  not  cold,"  he  said.  He  was  indeed  very  much  endowed 
with  mystic  power.  Wlien  the  men  went  on  the  war-path  he  was 
denied  permission  to  go  with  them.  ''You  are  still  fasting,"  he  was 
told.  He  fasted  all  winter.  In  the  spring  he  had  used  up  his  fasting 
instrument.  When  he  painted  himself  for  the  last  time  he  had  not 
eaten  for  seven  days,  and  at  night  he  fetched  mud  and  began  to 
paint  himself.  When  he  laid  down  comfortably  he  dreamed,  "Well, 
my  grandchild,  I  bless  you.  You  may  eat.  This  verily  is  how  you 
M'ill  be.  Look  at  me,"  he  was  told.  The  other  was  sounding  (a 
drum)  up  above.  As  he  looked  in  that  direction,  lo,  there  was  a 
man  standing  there  holding  a  drum  in  his  hand.  (This)  had  wings. 
"Learn  by  observation  how  this  (drum)  is,"  he  was  told.  "This  is 
how  you  will  make  the  one  you  will  keep;  this  (drum)  is  only  to  be 
taken  around  while  held  in  the  hand.  And  this,"  (the  man)  said. 
He  was  also  shown  a  small  gourd  (rattle).  "You  must  seek  one 
exactly  that  size.  Moreover,  you  will  tie  feathers  of  any  kind 
lightly  (?)  to  it.  It  will  be  as  if  these  (feathers)  -will  be  there,"  he 
said,  "as  the  wings  of  that  man."  That  is  why  I  tell  you  tliis  to-day, 
my  grandchild,"  he  was  told.  "This  drum  has  (but)  one  side.  It 
is  not  adorned  in  any  way.  You  will  make  one  exactly  like  it. 
After  you  have  made  it,  you  will  seek  (sometMng)  to  cook.  For  you 
have  control  of  the  game.  After  you  have  brought  any  (game)  you 
will  say  to  a  man,  two  (men)  in  fact,  'well,  help  me;  we  shall  cook 
this  (game).'  After  you  are  through  cooking  you  will  say  to  whom- 
ever you  employ,  'summon  ten  men,  and  five  women,'  you  will  say 
to  him.  Then  you  shall  make  the  drum  resound  in  advance.  After 
all  shall  have  come  you  will  say  to  them,  '  I  have  beaten  this  (drimi) 
here.  You  must  be  present  as  long  as  I  make  this  (drum)  resound. 
That  is  why  I  summon  you,  men,  and  you  women,'  you  will  say  to 
them.  And  they  must  be  clad  in  fine  apparel.  You  must  all  be 
clad  in  very  fine  apparel.  Do  not  be  careful  with  anything  you  have 
whenever  you  make  that  drum  resound.  Even  if  it  is  raining  hard, 
you  must  not  go  away  in  fear  (?).  And  if  you  are  sounding  (the 
drum)  somewhere  do  not  halt  if  you  meet  a  river.  You  must  keep 
on  where  you  were  going.  Jind  do  not  permit  anyone  to  walk  around 
in  front  of  you. 

"You  must  employ  four  men.  They  will  be  called  'Camp  Police.' 
They  shall  always  be  about  whenever  you  make  (the  drmn)  resound. 
And  if  you  are  making  (the  drum)  resound  anywhere  they  must  con- 
tinue to  walk  in  front.  If  anyone  is  about  obstructing  (the  way), 
they  must  whip  him.  Nor  will  they  be  careful  regarding  anyone. 
And  this  is  what  they  shall  say  among  themselves  if  they  whip  anyone, 
'Wi'a'a','  they  shall  say.     And  if  they  are  obstructed  by  a  dog  in 

"Rhetorical  for  "drum." 


590  THE   SINGING   AROUND  BITE.  [eth.  ANN.  40. 

wi'ne'sawAgi'megu.  I'ce'megu  in  a''cikeg''''.  Ki'nAgAmupwAga' 
Ma'ii  inug  a'ciketemi'nonan"''.  Kl'A'se'mi'awA  me'to'sa'nenlwA 
ne'ki'megu  aneminene'kanetAino'nugwan""'.  Ini ku'^t.ci'megu wi'Ane- 
mi'cawi'^tc  aiya'kowi  wi'Anemime'to'sane'niwitA  ne''ki  pwawiwAni- 
5  "kane'nugwan°'V'  a''igu''tci'. 

"A'pena''tcigii''megu     negu'ti     na''ina'     wl'wapi'senya'yagwin"'" 
'kwago'o'tAn""','  ki"inaw'"*'.    'MA'ni  wi'"iyAn°'V  kl"inaw^'^',  "'au', 
"au',  'au',  'au'."     Ini  wi'wapi'se'nyayagw  I'n  anAnS'kyayagwin"''," 
a"igu<'tc''.    "  Ini  penA  tA''swi  klwI'tAmon"*''.     Na'kA"'tci  ki'pya'nu- 
lOton''^',"  a"igu''tc''. 

A''to'ki'*tc  fi'kAtawi^'tca'wa'pAnig''''.    Kl'ciw^'sa'yanig  a'wA"'tca- 
'u'^tc  tA'gwA'an""'.     A'pwawi'megukutAgi'i'ci'ta'a''tc'';  a'klwimegu- 
'a'pe'^tcinene'ka'netAg        ana"pA'wa<'tc''.        A'note'kwa'pA'wa'^tc''. 
"Na''ina'  na''kA  wi'a'pA'wawanan"'"'  a'ci'ta'a''tci  ne'kAnikicegwe'- 
ISmegu.      Pe'ku'tanigi   mamaiyA'megu    a'nAna''i"cig''''.      MAni'megu 
a'ci'nepa''tc'',  "A'pyaiyani  na''kA,  no'ci''',"  a"igu''tc''.    A'pema'egi'- 
megu    a'u''tcikAno'negu''tc''.       "Keke'kanet    a'kwa''tcimo''enan°''. 
Ki'nImipwAga''megu  in  a'ci'Anwawa'igawin"''.    Negu'ta'  na''k  inwa- 
wa'i'giiyagwe  ki'AneminimipwA'megu,"  a''igu'^tc'".    "MAiii^'tca'  wi'i- 
20  "cina'gayagwe  na"ina'  ki'cawi'wAnan""',  na''ina"  ki'ci'a'wAtani  'i'uA 
'Anwawa''igAn"*',"  a''igu<'tc''.    "KinAga"megu  ki'wiiwa'nanetA  na'- 
'ina' ini  wi'wapi'Ano'kya'wAnan""'.    A'gwi  ni'nA  'mAninina'  ini  wapi- 
'ca'wiyAn"'"  wi'ine'nanin"''.     Ca''cki  keke'teminone  niA'ni  wi'i'ca'- 
wiyAn°''.      Ke'te'nA  kinA'megonA  u'^'tc  ini  wi'wawanane'tAmAn"''. 
25MA'ni  mene'tA  uA'gAmon"'': 

"  Ya'  wo'  ya  wo  'o  wl  ye'  'e'  'e. 

Wl  "e'  "e  ya'  "a'  'e  ya'  we'. 

Wi'  'e'  'e'  ya'  we'  wl'  ye'  'e'  "e'. 

"  Ya'  wo'  ya  wo  '6  wl  ye'  'e'  'e'. 
30  Wi  'e'  'e'  ya'  'a'  "e  ya'  we'. 

Wi'  'e'  "e'  'e'  ya'  we'  wi  ye  'e' 

"  Wi  ye  ye  'e  ya  iyA  'e  ya  we. 
Wi  ya  wi  ya  ya  'a  'iyA. 
We  WI  ya  wi  ya  ya  'i. 
35  Ya  we  wi  ya  wi  ya  ya  'i  ya  we  wi  ya  'i  ya  ya  iya  we. 

"  Iya"i  ka'  wi'  mi'^tciiio'. 
lya'i  ka'  wi'  mi'^tcino'. 
'lya'i  wi  ya'i  wi  ya'i. 
'lya'i  ya  "e  ya  we. 

4Q  "  Ya  wi  ya  wi  ye  ye  'e. 

Ya  wi  ya  wi  ye  ye  'e. 
Ya  wi  ya  wi  ye  ye  'e. 
Ya  wi  ya  wi  ye  ye  'e  "e  ya  we. 


MICHBLSON.]  THE    SINGING   AROUND   RITE.  591 

front  (of  them)  they  must  indeed  kill  it.  It  is  simply  like  that. 
And  you  must  sing.  This  is  how  I  bless  you  to-day.  You  must  help 
the  people  as  long  as  they  continue  to  remember  it.  For  (this)  will 
happen  to  the  future  generation  as  long  as  they  do  not  forget  you," 
he  was  told. 

"Whenever  any  one  of  you  is  about  to  begin  eating,  you  must  say 
to  him,  'call  out  at  the  top  of  your  voice.'  'This  is  what  you  must 
say,'  you  must  say  to  him,  ''au',  'au',  'au',  'au'.'  You  may  begin 
eating  whenever  you  have  done  that,"  he  was  told.  "  Now  that  is  as 
much  as  I  shall  tell  you.     I  shall  come  to  you  again,"  he  was  told. 

Wlien  he  woke  up  it  was  almost  morning.  As  soon  as  there  was  day- 
light he  cooked  corn  meal  for  himself.  He  did  not  think  of  anything 
else ;  he  went  about  always  recalling  what  he  had  dreamed.  His  dream 
was  incomplete.  "I  wonder  when  I  shall  dream  again,"  he  thought 
all  day.  At  night  he  lay  down  early  (in  the  evening) .  This  is  what 
he  Avas  told  as  he  thus  slept,  "  I  come  again,  my  grandchild."  He  was 
addressed  from  above.  "You  know  thoroughlj^  as  far  as  I  have  told 
you.  And  you  must  dance  whenever  you  shall,  make  (the  drum) 
resoimd.  AJnd  if  you  make  (the  drum)  resound  somewhere  you  must 
dance  on  the  way,"  he  was  told.  "This  is  how  you  (pi.)  are  to  sing 
whenever  you  have  completed  your  (sing.)  plans,  whenever  you  (sing.) 
have  completed  that  drum,"  he  was  told.  "And  you  will  have  full 
control  of  when  you  will  begin  to  do  that.  I  shall  not  say  to  you, 
'begin  domg  this  now.'  From  there  on  you  are  surely  the  one  who 
will  have  control  of  it.     This  is  the  first  song: 

(Merely  syllables.) 


(Merely  syllables;  a  repetition  of  the  above.) 


(Merely  syllables.) 


(Merely  syllables  for  the  most  part;  'eat  thou'  occurs  a  couple  of  times; 
'yonder'  and  variants  of  this  occur  a  number  of  times.) 


(Merely  syllables.) 


592  THE   SINGING  AROUND  KITE.  [eth.  ann.  40. 

"  Wa  ki  tcl  ta  wa  ni  "^tce  ya  we. 
Wi  ya  wl  ja  ya  'I  ya  we. 
Wl  ya  wl  ya  ya  "i  ya  we. 
Wl  ya  wl  ya  ya  'I  ya  we  ya. 

5  "  Wl  ya  'e   ye    "a   wa    'I   ya. 

Wi   ya   "e]ye    "a   wa    'I   ya. 
Wl   ya  'e   ye   'a  wa    "i   ya. 
Wi   ya  'i   yi   'a'  'e'  "a'  wi'  'e'  ya'we. 

"  Wi'  "i'  ya'  "a'  "a'  wl'  ya'  'a'  'o'  'o', 
10  Wi'  'i'  ya'  'a'  'a'  wi'  ya'  'a'  'o'  '6'. 

Wi'  ya'  'a'  'o'  wi'-ya'  a'  '6'  '6'. 

"  Wi'  ye'  ye'  'e'  'e'  wi  ye'  'e'  'e'  'a'. 

Wi'  ye'  ye'  "e'  'e'  wi  ye'  "e'  "e'  'a. 

Wi'  ye'  ye'  'e'  "e'  wi  ye'  'e'  "e'  'a'  'a'  'e  ya  we." 

15  "'Ini'ni  nAgA'monAn"'".  MA'ni  mawA'''tc  a'koVi  nA'gAmon"''. 
Negu'ta'i  nepo'I'yagwini  tA''sw  In  a'cawl'wagwani  wi'ai'yoyag '""''. 
Wapiwene'tiyiigwe  mawinAiia'i'ci'ttyagwe  na''kA  mawi'tiyagw  i'ni 
wl'nAgA'moyag'"'^'.  A'gwi  wawAnane'iuAgin"''.  'I'ni  u'wiya' 
aiyo'te  nA'gAmute   mA'kA'tawite  nl'ke'kanet  a'cinAtawanetA'mug- 

20  wan"'',''  a''igu'^tc  mne''co'An°'".  "Na''kA  ma'A'gi  tA''sw  ata'pena'- 
wAtani  ne'niwAgi  wi'nAgAmowAgi'megu  kegime's'',  wI'AVi'ci'gina'- 
gawAg'''',  na''k  i''kwawAgi  wi'nAgAmowAgi'megu.  Ne'ki'megu 
pemina'giiyagtt'e  kegime'si'megu  ki"nlmip^'^".  A'pena'^tci'megu 
winA'megu  ki'A''ci't6pwA'  d'cI'gwa'Ani  wl'kegegai'yagwin"'".    Cewa' 

25  miguna'Agi'megu  ina'  kl'A'gonap"*'.  A'pena'^tci  ki'i'nawAgi  tA''swi 
wi'Ata'pena'wAtan"'",  no'cT"i,  'niA'ni  tcA'tcawI'i  A'penawena'A  kekl- 
•wi'ka'gowaw"*'.  Tcagi'megu  kekiwi'i'cikugwa'kA'pena'e'gowaw**'. 
MAmane'megu  "a'wAnawA  me'to'sane'niwa'''.'  Ini  mAni  ■wa'''tci 
pAgi'senA'moniini    mA'nA    Anwawa'^gAn"*',    me'to'''tc    a'tA'cikutA- 

30  kutAgA'pena''t5yAni  kiya'w''''.  Ini  ku'^tc  a'cAno'ka'cI'nAinegi  mane'- 
megu  wl'kaketemi 'nonage  ma'kAtawi'yag\vin°''.  Ini'^tca'  wa'*tci 
na'i'giyage  wrkiiketemi'nonag''^'.  Ini'megu  ke'te'n  a"cawi''tc 
uwlya"  a"ciketeminawAge''tcin°'V'  a"igu''tc''.  "Agwiga'  i'cim- 
yane'tenigi  wi'i'ciketeminawA'ge"'tcin  a'cipA'kimi'nAmeg'"',"  a"igu- 

35 ''tc'".  "MA'ni  yonug  a'ciketemi'nonani  pe'ki'megu  me'nwikeg''''. 
KinwawA'megu  a"nenl'wiyag\ve"  ca''cki  ki'u'ci'cI'gwAnip"*^',  i''kwa- 
WAg  agwigii'  winwaw  ayi'gi  wI'Anwawa'iga'wa'^tcin"'':  ca'cki'megu 
wi'nA'ku'gawa''tc''.  Ki'i'ci'mawAg''''.  Ki'A'panemupwA  ma"  mAni 
pe'ki'megu  A'penawene''kaiyag'"^'''.     Inu'g  a'ciketemi'nonani  ki'ca'- 

40wIyAne  ka'kAmi'megu,  'magwa"e  A'penawene"kawAg'"','  i'cita'- 
'ayAn""',  'nl^'tcime'to'sane'niwAg'''','  ini'megu  kago'  wrwA'^tca'- 
'oyAn"''.  I'cega"megu  ■n-i'mawA''tciyagwe  tatA'gi  wi'u'^tcipAga'- 
'toyagwe  kago''"'.  Keki'ciku'^tci'a'^tcimo'en"'''.  Ka'o'ni  wi'klwi- 
plti'gayagwe  Magl'yapyan   a'tA'segi'megu.      KrkIwiga''mogutAnwa- 

45wa"igap'^'^'.        Ki'wI'ciginagapwA'megu.        Ki'eitcagipltiga'yagwani 


MICHELSON.]  THE    SINGING   ABOUND   RITE.  593 

(.Merely  sj-Uables.) 

(Merely  syllables.) 

(Merely  syllables.) 
(Merely  syllables.) 


"Those  are  the  songs.  This  is  the  last  song.  Whenever  those  of 
you  who  belong  to  the  society  dies  any  place,  you  are  to  use  it.  Wlien 
you  begin  to  carry  each  other  and  go  lay  each  other  down  in  rest, 
you  must  sing.  I  shall  not  fail  to  know  if  anyone  uses  the  song  while 
fasting.  I  shall  let  him  know  whatever  he  wishes,"  he  was  told  by  his 
grandfather.  "And  as  many  men  as  you  may  have  selected  shall 
all  sing;  they  must  sing  loudly,  and  the  women  must  sing.  As  long 
as  you  sing  you  must  all  dance.  You  must  always  make  rattles  to 
dance  with.  But  you  will  hang  feathers  on  them.  You  must  always 
say  to  as  many  as  you  may  have  selected,  my  grandchild,  'sometimes 
disease  goes  about  among  you.  It  goes  around  among  you  all, 
changing  its  form.  It  takes  away  very  many  people.'  That  is  why 
I  give  you  this  drum,  because  you  have  made  your  body  suffer  the 
pangs  of  hunger.  For  that  is  how  many  of  us  are  empowered  to  do, 
namely,  confer  blessings  on  you  whenever  you  fast.  That  is  why 
we  can  bless  each  one  of  you.  Wlien  anyone  does  exactly  that,  we 
bless  him  in  that  manner,"  he  was  told.  "  There  is  no  evil  in  the  way 
it  is  permitted  us  to  bless  one,"  he  was  told.  "Now  the  way  I  bless 
you  this  day  is  extremely  good.  Only  you  men  are  to  have  rattles, 
and  the  women  likewise  are  not  to  make  them  resound;  they  shall 
merely  hum.  You  will  tell  them.  You  must  depend  upon  this  if 
you  are  troubled  badly  with  disease.  After  you  have  completed 
your  plans  in  accordance  with  the  way  I  bless  you,  you  must  at  once 
cook  something  if  you  think,  'perhaps  my  fellow-people  are  troubled 
with  disease.'  You  must  cook  something  by  boiling  simply,  so  that 
you  may  gather.  For  I  have  already  instructed  you.  And  you  must 
go  around,  entering  as  many  wigwams  as  there  are.  You  will  go 
about  making  (the  drum)  resound.  You  will  sing  loudly.  Imme- 
diately after  you  have  entered  all  (the  wigwams)  then  you  will  like- 
wise walk  in  a  circle  as  large  as  the  town  may  be.     You  will  begin 


594  THE    SINGING    AROUND    RITE.  [eth.  a.xx.  40. 

'o'ni  iia''kA  wi'tetepu"sayagw  ota'weneg  anegi'kwi'se'nugwan"''. 
Wa'*tcipe'mi'a''tci  wa"sayawi''tonAgw  in  uta'kw^e  wi'u^'tciwapite- 
tepe"ckAmagw  Q'tawen"'".  Aiya'pAmi  na''kA  kl'ci'pyaiyagwe  me- 
'cena"  ini  wiVawanane'tAmagwe  na'ina'  wi'pone'gawagwan""'. 
Slnigil/'megu  wi'M'a'pamu''tc  I'nA  'A'penii'wena'*'.  Agwi  nAna''L\ 
kA'ga''tci''tci  'u'wiya'A  wi'A'penawene''ka''tcin°''.  Neku'segwA  pe''ld 
ni'nA.  Ini'megii  wl'krcike'kii'nemi'^tc  I'ni  kiwi'ciplti'gayagwe  na"kA 
klwitetepwawa'i'gayag''^'''.  KAiiagwA'megu  ■wrkrkl''ke'si'^tc''. 
Na''kA     me'cemegona'InA     An\va''tcino'kA'tAmagw     aiya'pl'tciiia'in 

10i'cawi''kago'-^'.     Awi'tA  na"i'A'penawene'ka''kago'*". 

"Me'cega''meg6nA  aiya'ne'kitwi  pe''ki  ki'ca'wiyAne  na''ina'  kl'a- 
'^tcimo''awAgi  mA'n  a'i'nenan""'.  Ne'ki'megu  pe'ki'megu  aneinitap- 
wa'tS'nugwan  ini'megu  wi'A'pi'tcag'^''.  Wi'Anemi'gitcig  ai'ya'kowi 
wi'Anemi'a'^tcimo'e'tiwa'^tci    niA'n    a'ciketemi'nonan"''.       Ini'megu 

ISwI'Anemi'A'prtcanig  uwl'yawawi  ta'pwii'to'k"'.  Ini  wl''inA'^tci 
wT'wi'cigitepatA'mowa''tc''.  Ki'i'cimawAg''''.  Ne'ki'megu  pwawi- 
wAni''kiiwat  a'ca'wiyAni  wi'A'pane'mowAg'^''.  TcA'tcaw  A'pena- 
wenii'  aiyA'gwAmenwi  penawe  ki'yu'saw"^*'.  Inina'in  a'kutAga'- 
netAgi  me'to'sa'nenlw'^'^".    Ini'^tca'  a'ciketemi'nonan°'",  no'cI''i. 

20  "PitigAnetlyagwani'megu  krteagi'a''tcimo'etIpwA  niA'n  a'i'nena- 
n"''.  MAniga'na",  katA'megu  nenawanetAgagu  keto'cki'ta'gAnwawi 
mo'tciga'  ke'raiyag"""'.  Na''kA  neguta'  Anwawii'i'gayagwe  n{\"k 
u'wiya'A  kepiki'witat''',  wi'ki'ckAtA'wapi'megu.  Nanawi'to'Agi'megu 
wi'ki'ckAtA'wawAg''''.    A'i'nenan  i'n  a'ca'wiyan"''.    Wa'^'tci  ku'ci'- 

25  "^tc  I'nA  'A'penawena'^'.  A'gwi  kago'  nenawanetA'manin"''.  Ma'- 
niga"  i'cite'ka'tAjnag'"'^'.  'KiwAgAmo''iwen'''V  kl'i'p"^^'.  In  a'kl- 
'ci'a''tcimo"enan°'",  no'cI''i,  wl'na'gwaiyan"'',''  a''igu'*tc'".  A'nagA- 
'sawa'pAma<*tc  A''pemeg  a'Aneme''kani<'tc''.  lya'  negwauA'kwA'- 
tenig  a'kipe'lvwa''senig  Ina'  a'Anemine''kIni''tc''. 

30  A''t6'kl''tci  kwIyenA'megu  a'wa'pAnig''''.  "I'ni  miigwa''  ii'kl'ci- 
pe'ki'a'cimenwikegi'i'ca'wiyan"'' ;  ana'i'ina'^tci'mo'i''tci  ne'me'co" 
aya"pema'te'si''tc"',  'ai'ya'kowi  wI'Anemime'to'sane'niwitA  wi'A'se'- 
mi'A<^tc'','  a'ci'^tcape'"'.  Magw'ii'e'^tca'megoninetu'te'ten"'^',"  a'ci'ta- 
'a'^tci'.     Me'ce'megu'  ca"ck  In  a'kiwitA'cike'kii'netAg  a'krciponiniA- 

35'kA'tawI^tc''.  Iniga"megu  mame'^tcina'  a'krcimA'tawI<'tci  kAta'wi- 
mego'ni  nrcwa'pitAg  a'tA'swipe'ponwa'^tc''.  TAgwa'ginige  pe'ki'- 
megu a"A'pane'moni<^tci  me'to'siine'niwa'  u'wlyaw^''.  Pape'gwA 
uwI'ya'Ani  wrcapena'ni'^tcin  a'Ano"kane'*tci  wi'ci'canutA'maga'^tc''. 
Na'"kA  me'cena''megu  peno'^'tc  a'i'ci'Ano"kane''tc  a'AnI'wi'sa'*tc'". 

40  A'pwawi'megukag6'kwinAta'we'si''tc''.  A'pe'ponigi  yugii"  me'to'^tci'- 
meg a'pena'winig  a'pi'ta'netAg''''.  WAninawe'meg  a'tA'cAgawa'negu- 
''tci  wate'ckwa"sa'emi'ni''tci'i  wrunegwAne'megu'^tc'',  cewa'n  a'pwa- 


MICIIELSON.]  THE    SINGING    AROUND    RITE.  595 

to  circle  the  town,  starting  from  the  direction  where  sunHght  first 
strikes.  As  soon  as  you  have  come  back  again  at  any  time  you  have 
full  control  as  whenever  you  shall  cease  dancing.  The  disease  will 
at  once  begin  to  take  flight.  Never  again  will  anyone  be  afflicted 
with  disease  to  his  detriment.  (Disease)  greatly  fears  me.  It  will 
have  known  me  as  soon  as  you  go  about  entering  (wigwams)  and 
when  you  go  about  in  a  circle  drumming.  It  is  useless  for  it  to  be 
contrary.  And  if  you  wish  to  do  that  at  any  time,  you  might  do  it 
once  in  a  while.  You  would  not  (then)  be  in  the  habit  of  being 
afflicted  with  disease. 

"After  you  have  completely  made  your  plans  you  may  tell  anyone 
in  succession  what  I  tell  you.  For  as  long  as  they  continue  to 
believe  earnestly  in  you,  for  so  long  will  (their  life)  be  like  (your 
life).  Those  who  continue  to  mature  in  the  future  after  us  shall 
tell  each  other  how  I  blessed  you.  Their  lives  will  continue  to  be 
the  same  as  (yours)  if  they  believe  in  you.  And  you  must  tell  them 
to  cherish  (this  religion)  firmly.  You  will  teU  them  so.  As  long  as 
they  do  not  forget  what  you  are  they  may  depend  upon  it.  Some- 
times the  disease  walks  abroad  every  summer.  At  that  time  the 
people  suffer.     That  verily  is  how  I  bless  you,  my  grandchild. 

"Whenever  you  initiate  each  other,  you  must  tell  each  other  this 
which  I  say  to  you.  And  this  also,  do  not  be  careful  witli  your 
clothing,  even  if  it  rains.  And  if  you  are  making  (the  drum)  resound, 
if  anyone  obstructs  the  way  in  front,  he  must  be  whipped.  The 
'Camp  Pohce'  ( ?)  will  whip  him.  I  do  what  I  say.  That  is  why  that 
disease  fears  me.  I  am  not  careful  with  anything.  This  is  what 
you  shall  name  (the  society).  'The  singing  around  rite'  you  will 
caU  it.  Now  I  have  finished  my  instructions  to  you,  my  grandchild, 
and  I  must  depart,"  he  was  told.  He  watched  him  as  the  other 
continued  upward.  He  vanished  out  of  sight  where  there  was  a 
cloud  yonder. 

(The  one  blessed)  awoke  exactly  at  dawn.  "Now  perhaps  what 
I  have  obtained  is  very  fine;  (it  is)  as  my  grandfather  instructed  me 
from  time  to  time  while  he  was  yet  alive,  when  he  used  to  say  to  me, 
'you  must  help  the  future  generation  after  us.'  Perhaps  I  have 
obtained  that  very  thing,"  he  thought.  Well,  he  merely  went  about 
knowing  that  and  he  had  ceased  fasting.  When  he  had  finished 
fasting  for  the  last  time  he  was  nearly  twenty  years  old.  In  the  fall 
the  people  depended  tremendously  upon  him.  Suddenly  whenever 
anyone  was  hungry  he  was  sent  to  hunt  for  them.  And  he  was 
sent  (on  errands)  far  off  as  he  was  a  swift  runner.  He  was  not  in 
need  of  anything.  Tliough  it  was  winter  it  seemed  to  him  the  same 
as  summer.  On  all  sides  those  who  had  girls  desired  him  to  be 
their  son-in-law,  but  he  courted  no  one.     He  did  what  probably  he 


596  THE   SINGING   AROUND   HITE.  [eth.  ANN.  40. 

■wi'megunirkeme''kwawa'*tc''.  Ume'co'Ani'megu  tatA'g  a'cime'gute' 
a'i'"cawi''tc'".  Ne'kAnipenawi'megu'  ca'cki'megu  mA'kwa'"^tc  a'klwi- 
ta'^tc''.  Iniyega'"  a'ciketemina'we'si''tc  a'me''tcima'nemu''tci  ■wl^va- 
plni'''cawi''tc'".  "'Me'cemego'na'i,'  netegopi  ku^'tci',"  a'i'ci'ta'ii- 
5  ''tc''.  Me"cena"megu  na"k  a'pe'ponig'^'".  Ini'^tca'  mano'kA'minigi 
ne'nu'soni  ku'pi'^'tci'Aii  a"tA'ci'a''tci'megu,  a'tA'cime'ne"to''tci  ne'nu- 
'swai''''.  Ca"ck  fi'mamawa'pAtAg'"".  Ki'ca'kA'tanig in a'pe'"ckwA'Ag 
a'wIga'^tcI'kAgi'megu.  Krciwiga''tci't6''tcin  lya"  A"ci'*tci  ne'guta" 
a"A'to''tc''.     'O'ni  na"kA  me'te'gw  a'A"ci"t6'^tc''.     AnapAtAmawa- 

10  ''tci'megu  katemina'gu''tcin  utAnwawa'i'gAnAn  a'i'"ci'a''tc''.  Kl'ci'- 
'a'^tcini'  cfcigwAn  na''k  a'A"ci't5''tc''.  Ki"ci"to''tci  me'cewa'  mu'na- 
'Animi'guna'  a"pApA''k5na''tc  u'ci'cI'gwAneg  ii'A'gona'^tc''.  Kfciwi- 
ga''tc'i'to''tci  wa'pAiiig  i'ni  pe'cege''siwAn  a'mawi'pemwa'^tc''.  Ki'ci- 
pyat6'ma''tcini   ne'niwa'i   ni"cw   a'nA'toma'*tc'".      "  Na'i',   niA    'nA 

15pe'cege''siwA  ki'wA<'tca"open"*',"  a"ina'*tc''. 

A'pwawi'megu'InigikekanetA'mowa"'tc  a'ciwapiwA'^tca'u'gwa- 
'ig'''".  NAno'ckwe'megu  a'tA'ciwA''tca"owa''tc'".  "  Na'I'niyap  a'ki'- 
'ce'su'^tc'V'  a'i'yowa''tc''.  "Na'i',  nA'tome'ku  ne'niwAgi  meda''swi 
na''k  i'"kwawAgi  nyanA'n"'',  'a"i''^tc''.     A'nAto'meme'^tc'".     Ki'ci'- 

20  mcgutcagipyani'^tc'',  Na'i',  Ana'gAni  ki'slga''igap'"*',''  a'i'''tc''.  Kl'ci- 
'sigA'A  ma'-w-u'^tcin"'',  "I'li"'',"  a''ini''tc''.  'O'ni  na"kA  negu'ti 
neniwAn"'",  "Na'i',  kwago'otA'n""'.  MAniga'  wi"iyAn°'","  a"ina- 
"tc'',  ""au',  'au',  'au',  'au','  kl"i',"  a"ina<'tc''.  'O'nina'In  a'i'^tc'', 
"'Au',  "au',  'au',  'au',"  a'i"'tc''.     'Oni^'tca'  A''tca"megu  a'wapi'se'- 

25nyawa'*tc''.  Krci'seni'wa''tcin  a'a''tci'nio'a''tc'',  'Tcemegu'  mAn 
A'cki"^tca'  kepe'kina'wipen"'^".  Na''ina'  winA'megu  ka'cke'ta'wa- 
gwini  mA'nA  AnwaAva"igAn°*',  ki'na'se''tawap"'*',  pwawike'kanetci- 
ga'yagwin  anetape.  A'g^v'i  tca'ga''tcimo'a'wa''tcin  a'cagwane'mowa- 
<^tci  wi'ki3m"sawa''tc''.     Ini"^tca'  wi'i'ca'wiyag'''^'''.     Na'ina'ka"mcgu 

30  wape'sa"k«'agin'''',  inina"  wi'wapwawa'i'gayagwe  wI'tapane'moyA- 
g\ve  wi'ni'mivAg''"''","  a''ina''tc''.  "Na''kA  kinwa'w  a'nenl'wiyagwe 
me'cena"megu  kl'A'ci'to'pwA'  ci'ci'gwAnAni  w^'Anwawa'seto'3'ag^vi- 
n"''.  Cewa'nA  migu'nil'Agi  ki'A'gonapw  ina'  ei'cl'gwa'eg'''',  papiwa- 
"in6"igin'megu   ki'A"ci'top'^^',"   a"ina''tc''.     "Ma'A'gi   keto'kwayo- 

35me'nanAg  ini'megu  ne"ki  wT'peminAgAmowAg^vani  wi'peminAgA'- 
mowa<'te'',  wi'nA'ku'gawa''tc''.  A'gwi  ku'^^tci  wIua'  mAn  i'ce'megu 
inAno'kya'yanin"''.  Ma'iye  kutA'g  a''pep6g  a'mA'kAta'wiyani'  cwa- 
'ci'g  a'tA'sugu'niyan"''.  I'ni  niA'n  a'ke'kane'tAmani  wi'ca'wiyan""'. 
Agwi'^tca'  ni'nA  ka'sipi'  nlya'wi  'I'ni  wi'i'ca'wiyan"'',  i'cike'kiinetA'- 

40inanin°'',  kegime'si'megu  a"tA''ciyAgwe  ke'gi'kwawe  kegA'peno'^'. 
Ki'A'pane'mupenA  ke'tena'ig''*''.  A'pe'niiwen  a'gwi  wi'tA'ci'kagwi'- 
YAgwini  kA'cki''toyAgwe  'Ini  wI'i'ca'wiyAgw  aiya'pi''tcina'''.  Kinwa'- 
wAga'  i'cita''ayag\s"e  me'ce'megu  pyato''kago'A  kiigS'a/'i  Ma'wA''tca'- 
'oyAg''"^'.     TA'swi  mA'n  inug  ata'pene'nAgow  aiyo'  wi'tA'gwiyiigw 

45Anwawa'i'gAnegi  na''ina'  A'pe'naweni  pyanut5g^vi\vAgwan■"'.    Kl'kl- 


MICHELSON.]  THE   SINGING   AROUND   RITE.  597 

had  been  told  by  his  grandfather.  All  summer  he  sunply  lived 
quietly.  He  hesitated  to  begin  acting  in  accordance  with  his  recent 
blessing.  "Yet  I  was  told  'any  time,'  he  thought.  Finally  it  was 
winter  again.  Then  in  the  spring  he  killed  a  buffalo  and  set  out 
the  buffalo-hide  where  he  had  killed  the  buffalo.  He  merely  went 
to  view  it  repeatedly.  After  it  was  dry  he  tanned  it  the  best  he 
could.  After  he  had  prepared  it  he  placed  it  yonder,  somewhere 
near  by.  And  then  he  prepared  a  stick.  He  made  a  drum  like  the 
drum  of  the  one  who  had  blessed  him  in  his  dream.  As  soon  as  he 
had  made  it,  he  likewise  made  a  rattle.  After  he  made  it  he  plucked 
the  feathers  off  a  brown  woodpecker  and  hung  them  on  his  rattle. 
After  he  had  prepared  it,  the  next  day  he  went  and  shot  a  deer. 
After  he  brought  it  carrying  it  on  his  back  he  summoned  two  men. 
"Well,  we  shall  cook  this  deer,"  he  said  to  them. 

They  did  not  know  why  they  should  begin  cooking  it.  Tliey 
cookecl  it  there  in  ignorance.  "Well,  eventually  it  is  cooked,"  they 
said  among  themselves.  "Well,  smnmon  ten  men  and  five  women,'' 
he  said.  They  were  summoned.  After  they  had  all  come  he  said, 
"Well,  you  may  serve  (food)  on  a  plate."  After  it  had  been  served 
to  each  one  of  them,  they  said,  "That  is  all."  Then  he  also  said 
to  one  man,  "  Now  cry  out  at  the  top  of  your  voice.  And  this  is 
what  you  are  to  say,"  he  said  to  him,  "''au',  'au',  'au',  "au','  you 
will  say,"  he  said  to  him.  Thereupon  (the  man)  said,  "'Au',  "au', 
'au',  'au',"  so  he  said.  Thereupon  they  began  to  eat.  As  soon  as 
they  had  finished  eating,  (the  one  blessed)  said  to  them,  "We  have 
done  an  entirely  different  thing  for  the  first  time.  Wlienever  you 
hear  tliis  drimi,  you  must  go  to  it;  (I  tell  you)  in  case  some  of  you 
did  not  know  it.  They  do  not  tell  all  as  they  are  unwilling  to  walk 
around.  That  verily  is  what  you  are  to  do.  Whenever  they  begin 
cooking  we  are  to  begm  beating  the  drum  so  we  shall  have  enough 
dancing,"  he  said  to  them.  "And  those  of  you  who  are  men  must 
make  rattles  to  shake.  But  you  must  hang  feathers  to  the  rattles, 
and  you  must  make  the  rattles  small,"  he  said  to  them.  "These, 
our  women,  must  continue  to  sing  as  long  as  we  shall  continue  to 
sing,  they  must  hum.  I  am  not  doing  this  for  no  reason.  Last 
winter  I  fasted  going  eight  days  (without  food).  That  is  why  I 
know  what  to  do.  Verily  I  do  not  have  knowledge  to  do  it  for 
myself  alone,  (but)  for  all  of  us,  including  women  and  children.  We 
shall  depend  upon  it  if  it  is  so.  We  shall  not  be  afflicted  with  dis- 
ease if  we  are  able  to  do  it  once  in  a  while.  And  if  any  of  you  desire, 
you  may  bring  anything  for  us  to  cook.  As  many  of  you  as  I  have 
selected  this  day  must  gather  here,  at  the  drum,  whenever  disease 
shall  come  among  us.  We  shall  go  around  entering  the  middle  of 
the  wigwams  of  all,  and  we  shall  go  in  a  circle  beating  the  drum,"  he 


598  THE    SINGING    AROUND    RITE.  [eth.ann.io. 

witcagipiti'gapenA  nawiwigl'yapyan"'',  na'kA  ki'tepwawa'i'gape- 
n"-^'/'  a''ina''tc''.  "'O'  ma'Agiga'  nya'wi  'Nanawi''towAg'''''  M'i- 
'cite'ka'napen°'^'.  Me'cena"megu  wi'ki'ckAtA'VawAg  uwI'ya'Ani 
kiwikepiga'panit"'',  Anemo''a'Aniga'i  me'cena'megu  wrne''sawAg''''. 
Sl'ce'megon  a"ciini''tci  katemi'iiawif*'.  Ki'mi'cate'sipenA'megu  na'- 
'ina'Tn  a'ci'tai'yAgndn"''.  Ka'tA  nenawane'tAgagu  keto'ckitagA- 
nwaw"''.  Mo'tci'megu  neguta'  inwawa'i'giiyAg'^'^**',  sipowi'megu  me- 
'ku'ckAniAgwe  'a'ci'taiyAgwe'raegu  kl'i'cipAgaiya'co'wipen'"*^'.  In 
a"ciiiiig''''.    A'gvvi  ni'n  ute'cita'agAm'yanin"'',  mA'ni  a'tA'cinetuna'- 

lOmoyan"'',''  a''ina'*tc''.  "Me'cega''megu  aiya'ne'kaw  lya'ma'  a'kow 
Anemipe'cigu'inagAtA'mowate  wi'Anemigitcig  Ini'megu  wi'Anemi'A'pi- 
'tcanig'"'.  Iniga'"megu  wI'Anemina'^tcimo'c/tiyag'"'''".  Me'cena'- 
'megu  kinwa'w  inanemjigw  u'wiya'-*",  ki'pIti'gAnap"'*'.  'I'ni  ku''*tc 
a''cimig'''".    Agwi  nl'riA.     Ka"sipi  na'ina'ka'  nInA  kago'  a'cawi'wA- 

15nani  pwawi'megupemi'"kAmag'''^^' ?  A'panemo"kago'  A'penaVeneg 
u'^tc'V  a"ina''tc''.  "Ki'nAgA'mopen""^',''  a''ina''tc''.  X'nAna'iga'- 
pawa'^tci  tAtA'gwAnug''''.  A'wapwawa''iga''tc  a'wapi'naga''tci'.  Wi- 
naiyuga'  a"pwawiwAni'ka'*tci'megu  nAgA'moiiAn"''.  On  ini  kakenwa- 
'ci'megu  negu'ti  nA'gAmon  a'tA'ciwawawAnina'gani''tc''.     On  ina' 

20u'''tciwap  aiya'pi'tcina''megu  I'n  a'inAn6''kva\va'^tc''.    A'ckA''tcime- 

go'n   a'tcagine'ina'gani''tc   mini   nAgA'monAn"''.      Ini'megu  mame' 

nwina"  in  a'i"cl"tawa'*tc''.     A'pena'^tciga''megu  a'aiya''tci'mo'a''tc''. 

Ini  kAbo'twe  natupAni'ni''tci'i  wrna'g\vani<'tc''.     Miiyawu'sa'ni- 

"*tcin  a'nawA'se"kagu''tc''.     "Wi'klwi'A'pane'moyage  wi'i'ci'Anemi- 

25wi'se'niyage  ma'A'gi  kwiye'"sa'Ag'''V'  a''igu^tc'".  "A'gwi  winA 
ne'guta'  Ane'ka'wAgin  u'ckina'wa'Ag'"',"  a''ina''tc''.  "KA'cime'ce- 
ma'"megonA  'u'wiya'A  kiwi'uwi'ka'ni'kApa'pe'*,"  a''igu''tc''.  "'O' 
kl'witamenepwA  ku'^tci  winA'megu,"  a''ina''tc''.  A'a'*tci'mo'a''tc 
vmie'sota'na"''.     "A'gwi   wi'naiyo'we   'I'n   iniineme'nanini   wi'i'ca'- 

30wiyAn°'',  keki'ciyuga'wa'ta'saw™'',  na"kA  ma'A'gi  me'to'sane'niwAg 
A'pane'mowAgi  kiya'w^'',"  a"ine'*tc'".  "KinA'megu  wi'i'cawi'- 
WAnan°'".  KAna'tca'  kemrca'menani  ki'knvl'wet"'/'  a"igu''tc  6'sa'- 
n°''.  "Papye'tci'yatuge  kiwini'cki'\veto'ka'''V' a''ina''tc''.  "'O  '5'! 
Ke'tenAku"       wanA      keki'cipya''tcimamA''kAtaw*''V'       a"igu''tc'". 

35  A'wl"'tcawa'^tc''.  Ca"ck  Ini  mene''tani'ye  'u'cI''cigwAn  a'a'wAto- 
''tc''.  KA''ci  kegime'si''tca''megu  kAta'w  a'umrca'mini''tc''.  Ana- 
gwi'nigin"'",  "Anigane  wi'mawine'paiyAg'"**',''  a''ini"*tc''.  "NawA'- 
''tc  ina"  Anemi'ci'ano':  wi'pAgo'ci-ma'Agi-pe'ta'wawAg  lya"  pyai- 
yggke'"  a"igu''tc  ini'ni  m;iyawu'sa'ni''tcin"''.     "Papye'tci'yatug''*". 

40  Napiwa'nA  lya''  pyaiyAgw  a'pi'tcipe'ta'wawa''tc  ni'd'c^","  a"ina- 
''tc''.  "'Au',"  a'i'^'tc  in"^'.  A'anemita'a''tci'megu  wl'pwawine'- 
'toni'^tci  kago''".  lya"  pyayawa'^tc  upyani'megu  a'kh\'i''cawi''tc''. 
"O'n  a'"nagwa''tc'',  a"ci'ca'*tc'',  n6mAga''megu  a''ne'ki<'tc'',  mA- 
'kwA'n    a'pya''tciketa"6na''tc''.      "InAga"    negut   Api'wA    ki'ci'ne- 


MICHFXSON.]  THE    SINGING   AROLTND    BITE.  599 

said  to  them.  Oh,  we  shall  call  these  four  '  Camp  Police.'  Tliey  arc 
to  whip  anyone  who  stands  about  obstructing  (us),  and  they  are  to 
kill  a  dog.  It  is  exactly  what  the  one  who  bestowed  a  blessing  upon 
me  said  to  me.  And  we  are  to  attire  ourselves  in  regalia  whenever 
we  perform  our  ceremony.  Do  not  be  careful  of  your  clothing. 
Even  if  we  are  drumming  around  somewhere,  if  we  come  to  a  rivei' 
we  must  wade  across  clothed  as  we  are.  That  is  what  I  was  told. 
This  which  I  say  is  not  my  own  idea,"  he  said  to  them.  "If  those 
who  will  live  in  the  future  after  us  and  in  direct  succession  continue 
uprightly  to  follow  (our  practices,  their  lives)  will  continue  to  be 
the  same  as  (om's).  That  is  what  you  must  continue  to  tell  each 
other.  If  you  desire  you  may  initiate  anj'one.  For  that  is  what  I 
was  told.  It  is  not  my  own  (idea).  What  in  the  world  would  I  do 
by  myself  at  the  time  if  you  did  not  continue  to  take  care  of  (this 
religion)?  You  might  depend  upon  the  disease,"  he  said  to  them. 
"We  must  sing,"  he  said  to  them.  They  made  firm  their  foothold 
on  the  lawn.  Then  he  began  to  beat  the  drum  and  sing.  Of  course 
he  did  not  forget  the  songs.  And  for  a  long  time  they  kept  forgetting 
and  sung  one  song.  And  from  then  onward  they  did  that  once  in 
a  while.  Later  on  they  knew  how  to  sing  all  the  songs.  And 
occasionally  they  dressed  up  that  way.  He  always  repeatedly  gave 
them  instructions. 

Now  soon  those  on  the  warpath  were  to  depart.  (The  one  blessed) 
was  asked  by  the  leader  to  accompany  them.  "I  and  these  boys 
wish  to  go  about,  depending  upon  (you)  for  our  food,"  he  was 
told.  "I  am  not  acquainted  with  the  yoimg  men  any  place,"  he 
said  to  him.  "Wliy,  you  may  be  friends  with  anyone,"  he  was 
told.  "At  any  rate  I  shall  accompany  you,"  he  said  to  him.  Then 
he  informed  his  parents.  "I  had  not  thought  of  you  doing  so;  you 
of  course  are  already  a  warrior,  and  these  people  depend  upon  you," 
he  was  told.  "You  may  do  whatever  you  please.  (But)  you  will 
at  least  carry  about  our  sacred  pack  (^v'ith  you),"  he  was  told  by  his 
father.  "It  is  unnecessaiy;  I  might  be  bothered  with  it  if  I  took  it 
along,"  he  said  to  him.  "Well,  well!  You  surely  have  been  fasting 
earnestly,"  he  was  told.  He  went  along  with  them.  He  merely 
took  that  first  rattle  (with  him).  Wliy,  nearly  all  had  sacred  packs. 
In  the  evening  (the  leader)  said,  "We  are  going  to  sleep  yonder;  and 
do  you  stop  to  hunt  on  the  way;  these  (others)  are  to  kindle  a  fire 
in  advance  until  we  arrive  there,"  he  was  told  by  the  leader.  "It 
will  not  be  necessary.  When  we  come  yonder  I  shall  hunt  while 
they  are  kindling  a  fire,"  he  said  to  him.  "All  right,"  the  (leader) 
said.  He  was  oppressed  in  his  mind,  fearing  that  (the  one  blessed) 
might  not  kill  anything.  When  they  arrived  yonder  (the  one  blessed) 
went  about  taking  his  ease.  Then  he  departed,  hunted,  disappeared 
for  a  short  time,  and  came  dragging  into  view  ( ?)  a  bear.     ' '  There  is 


600  THE   SINGING  AROUND   RITE.  [eth.  axx.40. 

'sAg"^"/'  a"ina'*tc''.  "Na'ne'ku,"  a"ina<*tc''.  A'na'nemc<^tc''. 
"A'sami  tA"swi;  negu'ti  ne'sA'te  kwiye'n  i'ni  wi'menwitcagA'- 
mAgo'*',"  a''ine''tc'". 

Neguti'megu  a'kiwi'uwi"kaiii'*tci  tcawA'pi'tci'gi''tcin''''.  Pe'ki'- 
5megu  a'A'pane'moni'^tc  u'wiyaw  ini'ni  niaya-wTi'sa'ni'^tcin''''.  Ini'- 
megu  a'i"cawi'*tci  pomwa''tcini'megu.  A'Agawi'ne'ki'^tc  a''tcipi"ci'- 
megu  a"cigi'iii''tci'i  mi'^tci'pa'a"  a"ne"sa'*tc'". 

Kutwa'cigenw  a'Aneniine'pawa''tc''.  No'iga'nAmeg  a'ne'pawa- 
''tc'',  "Aiyo"  Tni  wi'tA'ci'agwA'piyAg''"'"'.  MAni'megu  a''aiyAgwe 
10nie"cena"ina"'V'  a"iiii'*tc''.  A'ke'kA'A'mini'*tci  na'ina'i  a'a'wini'^tci 
mawinawa'wa''tci''".  "'O'  nl'wapAmawAg'''',''  a''ina''tc  u'ci"cigwAn 
a'Ata"peiiAg''''.  "AgwA'nA'wigu  kag6''i,"  a''ina''tc''.  Kl'ci'AgwA'- 
nA'u'^tc'',  a'wapwawa"seto'*tc  u'cI''cigwAn°'',  a'wapi'naga'^tc'': 

"Netcagiw&pAtA,  netcagiwdpAtA,  netcagiwdpAtA, 
15  MAni  mene"si." 

A"ci'naga''tc'".  NomAga''megu  a'pa'ki'nawi'^tc''.  "A'gw  Ina' 
awl'wa'^tcin"'':  mAtepS'n  ina'  A''tawAnima'tca'.  A'wiwAg'''',''  a'i'- 
''tc'",  "paiya'ki'^tci  menwina''megu,"  a"ina''tc  ini'n"''.  "NyanAn- 
wigAmige"siwAg'''",''   a"iiia''tc''.     "Ini'megu  ni'n  a'kl'ci'agwikAna- 

20g^a''iyan°'':  ayaiya'ne'  a'A'ce'nowa'^tc"',  kwiye'sa"etig'"'V'  a'i'- 
gowa'^tc'".  "  NewAni'ka'nawe's'V'  a"mi''tc''.  "Kepya'^tciki'sa'^tci- 
we'nenep'"*',"  a"iiii''tc'",  a'mai'yoni'^tc''.  "ELAnagwA'megu  nAna''kA 
ne'guta"  wi"i"ciki'giyan°'',  ki'ki'ke''siyan°®'.  NAno'ckwAtu'na- 
'wAg'"'',     me"kawAg''"^",     me"cena''megu     tcagi'e'nAgu'sA^.        I'n 

25a"cikeg'''".  Me'teno"niegu  aya'ge  ke'ten  ina"  a'a'wiwa''tc'',  i'n 
a'cimenwi"aiyapAmi'pyane''tc  awA'ne'^tcig'^'V'  a'i'gowa''tc  inini  ma- 
yawu'sa'ni'^tcin"''.  "A'anawe''siyAgW'e  mane'ciga''megu  {"cigen"'"' 
i'n  a"i'canawe'"siwa''tci  natupA'nitcig'''V'  a''ini''tc''.  "KA'cima- 
ku<'tc  a'wiwAg'^'V'   a"ina'^tc''.     "KAnagwAku"megu  ni'n"*'.     Ini'- 

30megu  a''kwiyan°'',''  a''igu''tc''.  "'O'  kA'cina"  itepi  ki''apen°^',  ina- 
'tca"  A'tanA'kA  wi'kwaya''kiwiwi;  i'niwi'tAnApwi''iyag'''^''V'  a'"ina' 
•^tc''.  "  Ni'nA  ne'ci''k  ite'p  ini  ni'anuta'wawAg'''',"  a''ma''tc''.  "  '0' 
i'ni  ki'i'ca'wipeiiA  kinA'megu  aneminowa'yAnin°'V'  a"igu''tc''. 

Itep  in  a'"awa'^tc'".  Ke'tenA'megu  a'cike'ka''iga''tc  a'ina'ki'- 
SSwinig'^''.  "Aiyo''i,"  a"ina''tc''.  "Wa'pAgani  mamai'yA  wi'na- 
iiAg'''',  wi'na'teyani  mi'ce'"kwaiyAn°''."  A''nagwa''tc''.  NomAga'- 
'megu iya"  a'ki'cipAgA'ma'cka''tc''.  Ca'cki'megu  a'kiwipapA". 
gAma'^tc  a'tA'ciwa'^tci'megu  tA"swi.  Ku^'tci  pe'ki'megu  a'pi'pemu- 
"^tc"',  cewa'nA  wanAto'kA'megu  a'kiwitA'ciki'ckigwa''ciga''tc'',  up- 
40yani'megu  a'Anemine'ki'^tc''.  Kl'c'ine'ki''tcin  a'wapi'pa'u'^tci  nomA- 
ga''megu  peno'^tciga'  winA'megu  I'n  uwi''kana'  a'a'wini'^tc''.  'Wa'nA 
kwiyeiiA'megu  wS,"sa'yanig  ai'yapAm  a'pya'''tc  uwi"kana'  a'a'wini- 


MICHELSON.]  THE   SINGING   AROUND   RITE.  601 

one  I  have  killed,"  he  said  to  them.  ''  Fetch  him,"  he  said  to  them. 
He  was  fetched.  "It  is  too  much;  if  you  had  killed  exactly  one, 
we  should  hare  eaten  it  all  up  witli  pleasure,"  he  was  told. 

He  was  particularly  friendly  with  one  fellow  who  was  the  same 
age  as  he.  The  leader  (of  the  war  party)  depended  very  much  upon 
him.  Whenever  they  camped  he  did  the  same.  He  barely  dis- 
appeared when  he  killed  all  sorts  of  game  animals. 

Six  times  they  continued  to  sleep  (on  their  journey).  When  they 
slept  for  the  seventh  time  (the  leader)  said,  "We  shall  rest  here. 
Tills  is  only  a  little  way  from  our  destination  (?),"  (the  leader)  said. 
He  specified  where  they  whom  they  came  to  see  lodged.  "Oh,  I  shall 
see  them  to-morrow,"  (the  one  blessed)  said  to  them,  taking  up  his 
rattle.  "Cover  me  with  something,"  he  said  to  them.  As  soon  as 
he  had  been  covered  he  began  to  shake  his  rattle  and  sing: 

"  I  see  it  all,  I  see  it  all,  I  see  it  all, 
"This  island." 

So  he  sang.  In  a  short  time  he  uncovered  himself.  "They  are 
not  there;  the  frames  of  the  wigwams  are  there.  They  are,"  he  said, 
"in  a  different  place,  not  far  from  here,"  he  said  to  the  (leader). 
"  They  live  in  (clusters)  of  five  families  each,"  he  said  to  him.  "  Now 
I  have  become  nothing;  they  have  disappeared  where  I  was  going, 
boys,"  they  were  told  by  (the  leader).  "By  forgetting  I  am  use- 
less (?),"  he  said.  "I  have  brought  you  for  nothing,"  he  said  and 
wept.  "It  will  never  again  be  possible  for  me  to  go  anywhere  if  I 
insist  on  it.  If  I  sought  them  blindly  and  found  them  they  might 
possibly  kni  us  all.  That  is  how  it  is.  Only  if  (our  foes)  are  where 
we  are  going,  are  those  taken  (in  the  party)  brought  back  safely," 
they  were  told  by  that  leader.  "  It  is  a  shame  that  we  were  unsuccess- 
ful, so  it  is  when  those  on  the  warpath  are  unsuccessful,"  he  said. 
"Why,  there  they  are,"  (the  one  blessed)  said  to  him.  "It  is  indeed 
hopeless  for  me.  That  is  the  end  for  me,"  he  was  told  by  (the 
leader) .  "Why  we  shall  go  there ;  there  is  a  valley  on  this  side  of  the 
spot;  you  will  wait  for  me  there,"  he  said  to  them.  "I  shall  go  to 
them  yonder  alone,"  he  said  to  them.  "Oh,  we  shall  do  anything 
you  say,"  he  was  told. 

Then  they  went  thither.  Surely  the  land  was  precisely  as  he  had 
stated.  "Here,"  he  said  to  them.  "  Tomorrow  early  in  the  morning 
I  shall  fetch  them,  I  shall  fetch  some  scalps."  Then  he  departed. 
In  a  short  time  he  already  had  arrived  yonder.  He  merely  went 
around  clubbing  to  death  as  many  as  there  were.  Although  he  was 
shot  at  in  a  lively  fashion,  he  unconcernedly  went  about  cutting  off 
heads  there,  and  very  slowly  went  out  of  sight.  As  soon  as  he  was 
out  of  sight  he  began  to  run  for  a  short  time,  though  where  his  friends 
were  was  far  off.  Behold,  it  was  exactly  daylight  when  he  came  back 
359:)°— 2ot 39 


602  THE    SINGING    AROUND   KITE.  [eth.  ANN.  40. 

''tc'".  UwI'cA'n  a'klwA'sipe'<'tcanAg'''",  "Ma'Aniya'p"',"  a"ina''tc''' 
Na'negut  a'pemipAgitA'mawa''tc  a'tA''cini''tc''.  I'niyane  maya-w-u- 
'sa'ni''tcini  yo'we  nl''cwi  'i'nA  a'pAgitA'mawa''tc'".  Wi'n  a'pwawi- 
"awi'^tc"'.  "KA'cina"  kegeni  wi'nA  me'cA'kwa'cAmug''"';  ki'kegeni- 
Sna'gw^apen"-*^',"  a/'ini'^tc''.  "  NawAnuna'u'nAgAg'"'*',''  a''ini'^tc'\ 
"A'gwima'  inigi  ke'kaneme'nAgwin  a'a'wiyAg'''^''',"  a''iiia'*tc'".  "'O 
kinA'megoni  wT'Anemi'a'wAgwani  wiVawanane'tAmAn"'',"  a''igu- 
"tc'". 

I'ni  na''k  a'nawA^tcitapa'pAtAgi  wrAnemi''awa''tc''.     WinA'megu 

10  a'AneminAna'rweto"^tc  uwl'yawawi  wi'mi<'tciwa<*tciyuga'.  WinA'- 
megu iya"  a"tapA'kwimenwi'pyana''tci  maya-v\Ti'sa'ni''tcin"''.  Pe- 
'ki'megu  a'mi'catane'moni'^tci  me'to'sane'niwAni  ke'gime's  a'meu- 
wi'pyawa'^tc''.  "MAnagii'  wa'''tci  kepe'tawipyaiyag'^^',''  a'"igu''tc 
Inini  mayawu'sa'ni<'tcmi  tatA'giyow"''".     "WinA'megu  netcagineni- 

IS^i'e'gunan"'^'.    Pe'ki'megu  nekiwipemene'gunan"'^',  "a''ine''tc''. 

"Aiyo"  mane  tA'cikwinAtawi'ca'wiwAgi  pwawine'toni'^tciga'  kago' 
uteneni'mwawa''',''  a'^ne^'tc''.  WtxpAnigimegoni  na''k^v  wa'nAto'k 
a"ci'eanutA'maga"^tc''.  Ini'i  winA  kutAga'  apitama<'tci'i  pe'ki'megu 
aVapinani'mini'^tc''.    Wi'nAga"  a'cagwa'nemu''tci  kago'i  wi'i'cimai- 

20  JAgitA'negu'^tc''.  "  A'gwi  nl'n"*",  i'ce'  ku'itci  keta'piwita'menep''-*^','' 
a''ina''tc''.  WinAga'  winA  pe''ki  a'maiyawiwata"sawi'^tci'  cewii'nA' 
cagwa'nemu''tc''.  "A'gvvi  ku^'tc  i'ciwawinwatAma'wi'^tcini  yowe 
ne'me'co'*',''  a'ci'ta"a''tc''. 

Me'cena'"kAbo'tw  i'niga'  wIha  yatu'g'"'',  "Me'cena'  ami'ta"  nA- 

25  tawi'uwi'wiyan"'"/'  a'ci'ta'a^'tc''.  'O'n  a'wapiiiAtawa'nema''tci  mii- 
nwawini'gwa'in"''.  Kenwa'ci'megu  na/'k  a'peminagAtawa'nema''tc 
i''kwawa'''.  Pe'kiga'  winA'megu  a'Agawa'negu''tc  i''kwawa''",  cewa'n 
a'pwawi'megutAci''kawa''tc''.  Me'cena"megu  neguta'wa'in  a'pemi- 
nagAtawa'nema'^tc''.     Neguti'megii  me''teno"  a'mA'kwate"sini>^tc'". 

30  Ca'cki'megu  A'pena^'tc  a"A'ci''toni<'tc  Ana''kAnAn°'',  mA'ckimu'ta- 
An"'',  a  mAne"sani''tc'',  mamamaiy  a"ki'ciwA<^tca"oni'^tc'',  mane'- 
mcgu  kago'  mi'^tciwen  a'ki'cigi''toni'*tc'".  A'p\vawi'meguiiAna''cina- 
wa'^tci'  ca''cki  negu'ta'  wi'klwi'tani''tc'"^  A'pwawi'meguke'kji'nema- 
''tc  uwi'ya'Ani  wi'kAkAnone'tini'^tc''.     Oninin"'',  "MAnai'ya tug "'''," 

35a'i'ci'ta'a'*tc'',  "ku^tc  pe'ki'megu  mya'ne'siw'^''',"  a'ci'ta"a<^tc'',  "ce- 
wa'nA  neme'co'-*'  'agw'i'kago'i'wa''tcin  i''kwawAgi  a"wawene"siwa- 
''tc'',  a'wawAne'cka"iwa''tc'';  mA'kwa'^tci''tca''megu  klwitatariA  wa- 
''tcita'wi'it*','  netena''ina''tcimo'e'gwAp  aya''na'sa"*tc'',"  a'ci'ta'a- 
''tc''.     On  inin  a"wapi''kawa''tc''.     Ke"tenanA  kAbo'twe  a'wapikA- 

40kAnoneti''egu<'tc'".  A'ckA'^tcimegon  a'kA''ckima'^tc  a'u'wiwi'^tc  ini'- 
n°''.  Pe'ki'megu  a'myananetA'mini'^tci  kutA'ga'  i'kwa'wa'.  A'kaki- 
'katA'mawu'^tc  u'wiwAn  a'myane''sini<'tc''.  Ke'tenA'megu  mA'kwa'- 
•^tc  a'tA'ci'u'wiwi'^tc  ini'n"''. 


MICHELSON.]  THE   SINGING   AROUND   KITE.  603 

where  his  friends  were.  He  had  skulls  in  a  cluster  around  his  belly. 
"Here  these  are,"  he  said  to  them.  He  began  to  distribute  one 
apiece  to  as  many  as  there  were.  He  distributed  two  to  the  former 
leader.  He  himself  had  none.  "Why  you  must  hurry  cutting  off 
the  scalps;  we  sliall  depart  soon,"  said  (the  former  leader).  "They 
might  follow  us,"  he  said.  "  They 'do  not  know  where  we  are,"  (the 
one  blessed)  said  to  him.  "Oh,  you  indeed  will  have  full  control 
as  to  whenever  we  go  on  our  way,"  ho  was  told  by  (the  former  leader). 

Then  he  again  stopped  to  see  from  afar  where  they  were  to  go  on 
their  way.  He  took  charge  of  their  bodies  on  the  way  and  saw  to  it 
that  they  had  wherewith  to  eat.  He  brought  back  the  leader  in 
safety.  The  people  rejoiced  greatly  that  all  came  in  safety.  "  This 
fellow  is  why  we  all  (?)  come  (back),"  (the  people)  were  told  by  the 
one  formerly  supposed  to  be  the  leader.  "He  made  us  all  men," 
they  were  told.     "He  took  very  good  care  of  us,"  they  were  told. 

"Many  here  are  in  want,  as  their  men  have  not  killed  anything," 
he  was  told.  The  very  next  day  he  again  unconcernedly  went  hunt- 
ing for  them.  The  others  whom  he  had  accompanied  began  to  have 
a  great  time  dancing.  He  himself  was  unwilling  for  any  strange 
performance  (i.  e.,  ceremony)  to  take  place."  "I  shall  not  (partici- 
pate); for  I  simply  went  with  you,"  he  said  to  them.  Ho  himself, 
to  be  sure,  was  the  leading  warrior,  but  he  was  unwilling.  "For  my 
grandfather  did  not  urge  me  to  do  so,"  he  thought. 

Now  it  seems  he  soon  thought,  "Well,  now  I  should  desire  to 
marry."  He  began  to  think  over  who  might  be  well-behaved.  And 
for  a  long  time  he  kept  on  watching  women.  He  himself  was  greatly 
desired  by  women,  but  he  did  not  court  them.  Well,  he  kept  on 
watching  them  for  one  year.  Only  one  was  quiet.  She  merely  made 
mattings  all  the  time,  and  bags,  gathered  firewood,  had  already  done 
the  cooking  early  in  the  morning,  and  had  raised  an  abundance  of 
tilings  to  eat.  He  never  saw  her  merely  idling  any  place.  And  he 
knew  of  no  one  who  spoke  to  her  (as  if  to  court  her).  Then  he 
thought,  "This  is  probably  (the  right  one),  though  she  is  very  unat- 
tractive, but  my  grandfather  used  to  say  to  me  again  and  again  while 
he  was  still  alive,  '  pretty  women  are  of  no  account,  they  are  immoral ; 
the  woman  who  stays  around  quietly  is  a  good  one,'  "  so  he  thought. 
Then  he  began  to  court  her.  Sure  enough  soon  she  began  to  speak 
to  him  in  response.  Later  on,  when  he  won  her  by  persuasion,  he 
married  her.  The  other  women  were  very  angry.  He  was  rebuked 
severely  because  his  wife  was  unattractive.  He  really  had  married 
a  very  good  woman. 

IS  Free  rendition. 


604  THE   SINGING   AROUND   RITE.  [eth.  ANN.  40. 

Iniyag  A'pena'^tci'megu  aiya'pi'"tcina'  a'klwAgAmo''iwa'*tc''. 

Ne'swawa'I'ne  krci'u'wi''tc  a'pwawi'megu'uni''tcane''siwa''tc'",  6'n 
In  i'kwa'w  a'Agawa'negu''tci  wi'unl''tc'a'ne'si<'tc'',  a'mena''egu'^tci 
nata'winoni  tcinawa'ma''tci''".  Ke'"tenan  a'A'''tci"kwi''tc'".  Kwi- 
SyenA'megu  wapi'A'tcigawenl'winig  a'a'kwA'mAtAg''''.  A'anwino'oa- 
•^tc  a''nepeg''''.  On  InA  ne'niw  a'cigawi'^tc''.  Pe'ki'megu  a'ki'cagu- 
''tci'ta'a'^tc''.  Mo'tci'megu  na''iiia'  a'kl'cipa'ni'e'^tc  a'pwam'me- 
guponi'ta'a'^tc''.  ApinA'megu  a"poniklwAgAmo'"iwa'*tc''.  'On  a'a'- 
'pA'-w^a^tc'',  "Poni'ta'an""'.  KawAgiku''mcgu  kewl'^tca'wiwaw''*'. 
10  MamA'ka'^tci'megu  ki''nawaw""'^'.  Na''k  u'wiya"  uwi'wiyAn"''',  a'gwi 
kiigo'i  wi'i'ne'kini  na''ina'  pyiinutawAt"'.  WniA  ku'^tc  ayi'gi  me'nwa- 
wiw*'^",  kInA  na''k'*.  Krnaw'utIpwA''tca''megu,"  a''igu''tc''.  To'ki- 
''tci  napi'megu  a'ci'ta'a'^tc''.     "Ini'megu  m"i'caw'''V'  a'ci'ta'a'^tc'". 


Na'"ina"  a'kakfcinagwa''tci'igawa''tci  me'to'sane'niwAg  a'a'mlwa- 
15  ''tci  nane's6''katcig''''.  Ini'yiitug  Oma'a'  lya'  a'na'wawaf'.  Onl'- 
yatug  u'wiya's  a'AtA'Atamegowat  u'ce'ki'tagAn  a'mIne'gowa''tc''. 
Keyii'ApAga'  winA  ki'ci'a'k\\'AmAtA'minit'''.  On  inin  a'me'ci'e'gwi- 
wa'^tc''.  KAbo'tw  a'wapi'a'kwAmAtA'mowa''tc''.  Iniga''megu  kl- 
'ki'k  a'pe'nowil'^tci  notA'megu  ane't  a'AnemitA'pe'nawa''tc''.  Iya''i 
20  a''pyawa''tc.  aiyapA'mi  na'tA'swiga''megu  a'ki'cine'powa'^tc''.  Ini'- 
megu na"ka'pAgAmu'sa'wa'^tcin  a'wapime'ce''siwa''tcinig''''.  "Pyii- 
<'tcipi'A'penawene''kawAg  api  nenu'so''katcig'''V'  a'l'yowa"^tc''.  Pa- 
pegwA'megu  nota'tepe'kwe  na'tA'swi'megu  a"ki"cine'peni'*tc'". 

On  InA  ne'nIwA  wa'pAnigi  mamaiyA'megu  a"to'kl'*tcima''megii 
25wi"senigw  a'wape''ci'Ag''''.  NomAga''megu  a'ki'cipya'tA'ci''tci  kwi- 
ye'nA  tato'kini''tci  me'to'sane'niwa'''..  Ini'megu'  sa'sa''si  nenlw uwl'-- 
'kana'  a'Ano''kani''tci  wrwape"swani''tci  pyana^'tc''.  Oni'megu  ii'wa- 
pwawa'i'gawa''tc''.  "Ma'u  In  a'wutA'mawi'^tci  katemi'nawit*','' 
ii'inetu'namu'^tc''.  "In  Inugi  wI'ke'kane'tAmAgwe  m'i'cike'nugwa- 
30 n"''.  KatA''tca'"megu  ku'tAgag''"',"  a"ina''tc'".  Kl'citcagi'pyani''tc 
a'prte'se''kw'awa''tc  a'ni'miwa''tc''.  KwIyenA'megu  A'pe'ma'egi  kl- 
'cA'pini'^tci  ki''ce'son  a'ki'ce'si'gawa'^tc''.  NanagA'^tci'megu  a'ci'- 
megu^'tci  kiitemina'gu'^tcin  a'ca'wiwa''tc''.  Kl'ci'seniwa'^tcin  a'wa- 
pwawa'i'gawa^'tc''.  'O'n  a'wa'pu'sa''tc  a'klwipiti'gawa'^tci  wlgl'ya- 
SSpyan"''.  "Me^'tci'wa'nA  i'ce'megu  ki'i'ca'wipen"*'.  Wl'i'ci'ku^'tci- 
p5nime"ce"si'gwa'ig  a'cita'"ayAgwe  me'to'sane'niwAgi  wa^'tci'ca'wi- 
y^gkwe' "  ji/'ina'^tc  uwI'^tcikiwAgA'mo'a'''.  Regime' si 'megu  a'pena- 
wene'ka'ni''tci'iga'  aylgi'megu  krc-it('agipiti'gawa''tc'',  na/'k  a'tete- 
pina'gawa'^tc  o'tawen"''.     Ke'tenA'megu  tepikl'ck  a'poni'a'kwAmA- 


MiCHELsoN.]  THE    SINGING   AROUND   RITE.  605 

The  ones  mentioned  above  always  went  about  singing  once  in  a 
while. 

After  he  was  married  for  three  years,  they  (still)  had  no  children, 
and  as  it  was  desired  that  that  woman  should  have  a  child  she  was 
given  a  medicine  to  drink  by  her  relatives.  Sure  enough  she  then 
became  pregnant.  She  fell  ill  exactly  in  the  planting  season.  As 
she  could  not  be  delivered  she  died.  Then  the  man  became  a  widower 
unreleased  from  death-ceremonies.  He  felt  very  badly.  Even 
when  he  had  been  made  a  widower  free  from  death-ceremonies,  he 
did  not  cease  tliinking  of  it.  They  even  ceased  singing  around. 
And  he  dreamed,  "  Cease  thinking  of  it.  You  are  really  still  united 
to  her.  Surely  you  will  see  her.  And  if  you  marry  another  she 
will  not  say  anytliing  to  you  when  you  come  to  her.  For  she  also 
was  well-behaved,  and  you  too.  Verily,  you  will  see  each  other," 
he  was  told.  As  soon  as  he  woke  up  he  felt  better.  "  I  shall  do  that 
very  tiling,"  he  thought. 

After  the  people  had  all  finished  cultivating  their  crops  the  buffalo- 
hunters  moved  camp.  Then  it  seems  they  saw  the  Omaha  yonder. 
Then  it  appears  they  traded  (their)  meat  and  were  given  clothing  in 
exchange.  Now  it  is  a  fact  that  (the  Omaha)  had  had  an  epidemic. 
And  they  (the  Meskwaki)  got  the  disease  from  those  clothes.  Soon 
they  began  to  be  sick.  And  then  in  spite  of  it  they  went  home  and 
some  died  on  their  way  before  (they  arrived  there).  When  they 
came  back  yonder  several  had  already  died.  And  as  soon  as  (any  of) 
them  arrived  they  began  to  be  taken  (with  the  disease).  "Those 
who  went  on  the  buffalo-hunt  brought  the  disease,"  they  said  among 
themselves.     And  before  the  night  was  over  several  had  died. 

And  that  man  woke  up  early  the  next  morning  and  began  to  hunt 
(animals)  before  eating.  In  a  little  wliile  he  had  brought  game 
there  exactly  when  the  people  were  waking  up  one  by  one.  Imme- 
diately he  summoned  his  friends  to  cook  what  he  had  brought. 
And  they  began  beating  the  drum.  "  Tliis  is  what  the  one  who 
blessed  me  cautioned  me  about,"  he  said.  "To-day  we  shall  know 
how  (my  blessing)  is.  Do  not  be  afraid  of  (the  disease),"  he  said  to 
them.  As  soon  as  all  had  come  they  danced  while  cooking.  Exactly 
when  the  sun  was  up  high  they  finished  cooking.  They  did  pre- 
cisely what  he  had  been  told  by  the  one  who  blessed  hhn.  As  soon 
as  they  had  eaten  they  began  beating  the  drum.  Then  they  began 
to  walk,  entering  the  wigwams  as  they  went  about.  "We  are  not 
merely  doing  this.  The  reason  we  do  this  is  because  we  think  the 
people  will  in  this  way  cease  catching  (the  disease),"  he  said  to  his 
fellow  members  of  They  who  go  about  singing.  As  soon  as  they 
had  gone  around  entering  the  wigwams  of  all,  including  those  afflicted 
with  the  disease,  they  also  circled  the  town  singing.  Sure  enough 
they  straightway  ceased  being  sick,  and  those  who  by  chance  already 


606  THE    SINGING   AROUND  RITE.  [eth.  an^.40. 

tA'mini'^tc'',  ini'iga"  kwaya'ciki'cmie'ce'si'ni'^tci'  a'nana''sani''tc''. 
A'p6ni'A'penawene''ka\va'^tc''.  A'kl'cike'ka'netAgi  ke'tenA'megu  a'i- 
'ci'genig  uketeniina-vve''siweii°'".  Pe'ki'megu  a'tapwamigA'tenig''''. 
A'ckA''tcima'"megu  na"k  a'kiwAgAmo'"iwa"^tc''.  Inina'tca'  pe'ki- 
Smego'n  a'ku'setagAniViwa''tc''.  WliiAga"  I'ni  pe'ki'megu  a'aiya- 
''tci'mo'a''tc  uwi'^tciklwAgAmo'a'''.  "Na'i"  inu'gi  mA'n  a'ci'A'pane'- 
moyAgwe  mAnA  Anwawa"igAn"*'.  Ke'tenA'megu  i'eikenugwan"''. 
Ma'ii  a'wawi'cape'natog  uwlyani'nawi,  a'mamA'kA'tawIg''''.  Ni'- 
iiaiyu  mA'n   a'ki'cike'kane'miyagw   a'ci'A'semi'e'iiAgow""''.      Neme- 

10  "co'me'sA  netapwa"tawaw  ana''tci'mo"i''tc"';  tcagi'megu  nete'citap- 
wa"tawaw"^'  'mA'k^'a'^'tci  mamA'kA'tawIn""':  ka'tA  na'ikemote- 
'kAni  kago''  A'k^v'iya'ku  kl'ketemage'si  kakemo'teyAn"*';  na''kA 
ka'tA  me'to'sane'niwA  kitatA"eimi'yagAn°'' ;  i'kwawA  ka'tA  ma'si 
wapI'kawI'yiigAn"'';    nawA'^'tcipwapA'm    i"kwaM'Ag'''':    mA'kwa'^tci 

15  klwi'tagwiinA  na"ina'  pe''ki  ki'cigi'wAnani  ki'"uwiw'"';  ka'tA  no'tA 
nAtawanemi'yagAn"'';  nawA<'tci'meguki"ca'wi"tonu  kiya'wi  wi'i'ci'A- 
'semi'a'wAtani  me'to'sa'nenlw'"^','  a'i'ci'i'ci''tc''.  A'pena'^tci  neta- 
""tcimo'egR'A.  Netapwii'tawawA'megu.  Ke'teiiA  na'ike'nug^van 
a'ta'pwa'cagi  nete'cita'e''tcape'  inug''''.    MA'kAta'wiweni  pe'ki'megu 

20na"igenwi.  Tcagi'megu  mA'n  ini  ninanugi  pya'^tci'cike'kane'mi- 
yiigw'e  pya''tci'ca'\viyan°'',  I'ni  wate'nAmani  mA'kAtawiweneg''''. 
Aiyigwamlgu'^tca"  ketapeno'e'mwawAgi  wi'mamA'kAta'winag*"^*'," 
a''ina''tc  uwi''tcikIwAgA'mo'a'''.  "  Ninaiyu"  mAni  aya'pwawi'megu 
ke'kiine'tAmani  keya'ApA  wapimamA'kAtawI'cIgan"'';  a'nyanAnwipe- 

25po'nwayan  u"'tciwap'",  'kl'wapina'LmA'kAtaw^'''  netegAva'pe'e  yo'we 
ne'me'co'^".  Agw  ini  nl'nA  ke'kanetA'manini,  mo'tci'megu  ku'tM'a- 
"cig  ii'tA'swipepo'nwayan  aiyawA's'',  a'gwi  ke'kiinetA'manin"''.  Ma- 
wA''*tci  mene't  a"A"ckiketemina'we"siyani  neme'co'A  nene''ckimegw 
I'ni  wi'i'ca'wiyan  a'ciketeminawe'"siyan°''.     KinwawA'megu  aiyo" 

SOwawananemeiiA'gawa'i  na'ina"  wfne'peyagwe  nA'ku'nAman""',  a'ci- 
keteminawe"siyan°''.  Pwawi'a''tci'mo"Age  pe'ki'megu  pai'ya'ki<'tci 
we'to'ka'A  nlya'w'''',  nete'cita'a'pe'®'.  Inu'gi  no'i'gA^'tca'  tA"swi 
peponwiiwat  ape'no'Agi  mA'kAtiiwInet  anoA'kwame'nwikeg'''',  na''kA 
neguti'megu  Anemi'a''tcimo"awate  klmo'^tci  ka'tcigi'ni^'teini  wi'wi- 

35pAtAma'gowa'^tc  a"ciketeminawe"si\va''tc''.  Nl'naiyo'  In  a'ca'wi- 
yan"'",  A"pena''tci  neta'^tcimo'awA  ne'me'co'^',"  a''ina''tc''. 

Pe'ki'megon  a'mamIgwa''soni'*tc  Ina'  u'^tciwa'p''.  Aiya'pi'tcina'- 
'megu  kago"  a'pya'toni''tci  ■wi'pAga''t6wa''tc'".  KlAbo'twe  negu't 
a'a'kwAinAtA'mini'^tc      u\vI''tcikIwAgAmo"wawAn°''.         KAbo'twan 

40  a'ne'peni''tc"',  a'pyanu'tawu'^tc''.  "Tani^tca'  niA'ni  wl'i'ca'wi- 
y^gkwe'j"  a"ine''tc''.  "'O'  kiigo'  A't6''ilvate  nap6''katcigi  wi'pAga'- 
'towAg*"'.  'O'ni  ■wi'mawA''tciyAg''"'',"  a*i"'tc''.  "Kra'^tcimo'ap^*'," 
a''ina'*tc  ini'ni  pya'*tci'i'nina''tcimo"e'gu''tcin°'".  Na''kan  a"pyani- 
"tc'',    "'0   wi'pAga"towAgi   pe'ki'ku'i,"  a"ini'^tc''.     I'tep   In   a'cl'- 

45  wena"*tc  ini'ni  utAnwawa'i'gAUAn"'',  a'wapwa'wa  "wa^'tc"'.    A'mawA'- 


MICHELSON.]  THE    SINGING    AROUND    RITE.  607 

had  caught  (the  disease)  became  well  one  by  one.  Then  they  ceased 
having  the  plague.  Then  he  knew  that  his  blessing  was  really  true. 
It  was  very  true. 

And  later  on  they  went  around  singing.  At  that  time  they 
were  very  much  feared  and  respected.  And  (the  one  blessed) 
lumself  kept  on  giving  full  instruction  to  his  fellow-members  of 
Those  who  go  about  singing.  "  Now  this  day  we  depend  upon 
this  drum.  It  surely  must  be  so.  This  is  what  comes  of  mak- 
ing one's  body  terribly  hungry,  and  fasting.  You  already  know 
how  I  helped  you.  I  obeyed  what  my  grandfather  told  me;  I 
obeyed  liim  in  everytliing  when  he  told  me,  '  fast  earnestly  in  good 
faith;  do  not  be  in  the  habit  of  stealing  anything;  if  you  keep  on 
stealing  j^ou  will  make  yourself  much  poorer;  and  do  not  go  around 
saying  tilings  against  the  people;  do  not  go  after  women  too  soon; 
stop  to  notice  women;  whenever  you  are  full-grown  you  may  marry 
one  who  shall  have  lived  quietly;  do  not  desire  to  have  one  too  soon; 
stop  first  to  prepare  yoiu-self  to  help  the  people,'  so  he  used  to  say 
to  me.  He  always  gave  me  instructions;  I  indeed  obeyed  him. 
Surely  obe^nng  must  be  right,  I  have  been  tliinldng  this  day.  Fast- 
ing is  very  proper.  And  all  that  you  laiow  I  have  been  doing  at 
this  time,  I  obtained  from  fasting.  Verily,  be  zealous  in  making 
your  children  fast  earnestly,"  he  said  to  his  fellow-members  of 
Those  who  go  about  singing.  "  Now  it  is  a  fact  that  I  must  have 
been  made  to  fast  before  I  knew  anything;  from  the  time  I  was  five 
years  old  my  grandfather  used  to  say  to  me,  '  j^ou  must  begin  to  be 
in  the  habit  of  fasting.'  I  did  not  know  anything  then,  even  when 
I  was  more  than  six  years  old  I  did  not  know  anytliing.  When  I 
was  first  blessed  my  grandfather  especially  forbade  me  to  do  as  I 
had  been  blessed.  If  I  had  accepted  it,  I  should  have  had  power 
over  you  in  such  a  way  that  j^^ou  would  die,  so  I  was  blessed.  If  I 
had  not  told  liim,  I  should  have  led  myself  in  a  very  wTong  way,  I 
used  to  think.  Now  if  children  were  made  to  fast  when  they  are 
seven  years  old  it  would  be  right,  and  (it  would  be  right)  if  they 
continued  to  tell  one  aged  person  secretly  so  that  the  manner  of  their 
blessing  might  be  looked  into  by  him.  That  is  how  I  did,  I  always 
told  my  grandfather,"  he  said  to  them. 

They  tried  very  hard  from  then  on.  Occasionally  (someone) 
brought  something  for  them  to  cook.  Soon  one  of  their  fellow- 
members  of  They  who  go  about  singing  fell  sick.  Shortly  afterwards 
he  died  and  was  brought  to  (the  one  blessed).  "Oh,  what  are  we 
now  to  do?"  he  was  told.  "Oh,  if  those  who  are  bereaved  by  the 
death  have  anytliing  they  must  cook  it.  Then  we  shall  gather,"  he 
said.  "You  must  tell  them,"  he  said  to  the  one  who  came  to  tell 
him  at  the  time.  When  he  came  again  he  said,  "Oh,  they  will  surely 
cook  (sometliing)."     The  (one  blessed)  brought  his  drum  there  and 


608  THE   SINGING   AROUND   RITE.  [eth.  axn.  to. 

''tcini'^tc  uwi'^tcikiwAgA'mo'a''".  Na'"ina'  wapiwe'neme'^tc  inini 
nape'ni''tcin  a'mawipita''ome''tci  wInwawAga''  a'ko'wima'  a'Anemit- 
Anwawa'i'gawa''tci  ne'ki'megu  pwawiki'ciwiga''tcipita''ome'*tc  a"tA- 
'cina'gawa''tc''.  Ki'ciwiga"*tcimAtAgwame'ka"ome'*tc  a'ponina'ga- 
5wa''tc'".  Me'to'^^tci  tatAg  a'pya'^tcin6'cka'wa\va''tc''.  I'ni  wa'^tci- 
'ca'wiwa''tc''.  Na'kA'  me'to'^tc  a'a''tciino''awa''tci  kateminago'wa- 
•'tcin"''.  Ca"ckiga'"megu  negu'ti  nA'gAmon  a'yanlwe  a'ai'yowa''tc''. 
On  Ini'i  na'p6'ka'ni<*tci''',  "Na'i,  wra'^tcimo'e'iiAgowe  wa'^'tc  i'ca'- 
wiyag''^',  mA'n  inugi  wa'nAto'k  a'klwitA'cina'gayag'"''.  A'gw  i'ce'- 
lOmegu  kiwitA'ci'upinaga'yagin"'',  mayowi'segin  mini  nina'n  a'kiwA- 
gAmo''iyag'"'',  mAHA'^tca'  tcinawamag''"'*".  Ka"tu"siyag'""'',  'wa- 
guna''yatuge  wa''*tci  nepe'g'''','  i'cita''ayag''^'^',  ki'mA'kA'tawIp"*". 
Mai 'yoyagwe  Inini  wi'nAgA'moyag''"'''.  Ki'ke'kanemapwA'meguwa'- 
''tci  ne'pugwan"'',"  a''ina''tc''. 

15  Negu't  in  i'kwa'wA  watawa'mawitanini  nape'ni^'tcin  a'mA'kA'ta- 
wl<'tc''.     Ini'ni  a'ci'naga"^tc  a"maiyo''tc'': 

"Wi  ye  ye  'e  'e  wl  ye  'e  'e  'a 
Wl  ye  ye  "e  'e  wl  ye  'e  'e  'a 
Wl  ye  ye  'e  'e  wi  ye  'e  "e  'a 
20  "A  'e  ya  we." 

A'ci'naga''tc''.  Ke'tenA'megu  kAbo'tw  a'a".pA"wa''tcinep6"ini- 
^tc''.  A'a'*tcimo'"egu''tci  negu'ti.  "Ke'tenA'megu  i'cige'no'ApA," 
a'i''^tc  I'n  i'kwa'w^*'.  Pe'ki'megu  ii'ke'tcina'nema'^tci  kiwAgA'mo'a' 
I'n    i'kwa'w*-^'.      Wate'tenAginiga"    a''mlna''tei    wi'pAga"t6ni'*tc''. 

25"Ki'Anwawa"igap"*V'  a'ina'^tcipa'pe"'''.  Kegaya''ipi  Iua'  neniw 
Inini  kiwAgAmo'i'kwawi'awA  a'A'sami'segi'kanetA'mini''te''.  Ag\vi- 
""tca'me'gupi  nAna''c  A'ce'nu''tcini  mo'tcipi'megu  kago'  a'cike'tci- 
'utA'me"si''tc'':  Itepime'gup  i''awA  ka'cke'ta'wa''tcin  utAnwawa'igA'- 
nwawAn"''. 

30  Me'cena'  na''kA  kAbo'tw  a'mini''tc  a'wi'tama''tc'\  Uwlya'  si 
tatAg  a"nAtawe'"sini'*tc  A'saiya'''.  "Na'i"  mA'n  Inina'ape"  pe"ki 
wawene''siwa<'tc  A''saiyAg'''V'  a"ini<'tc''.  A'wl"'tcawa''tc  inA  neniwA 
wiitAnwawa'i'gAnit*'.  Managa'wawa'^tc  A"saiya'  a'na'gwawa''tc''. 
lya'  pya'yawa''tc  a'nAgi'cka'gowa<*tci  negu't'".    "Pe"kimeg5ni  ma'n 

35a'ne'po\va'^tc'',  manega''megu  Aga'ma'eg  ina'mowAg''''.  Cewa'n 
i'ce'megu  na''kanigi  wiipinepog''''.  Ata'k\vapi"sowAg''''.  NanomA- 
ga'"megu  a'k^vAmA'tAinog'''',  Ini'megu  a'ne'powa^'tc'V'  a"ine''tc''. 
Iya'"megu  pyaya^'tci'  sa'sa"s  a'wa'pe'sa'kwa'^tc  I'nA  watAnwawa'i'- 
gAnit*'.     A'A'semi'e^'tci'megu   wl'i'cikegeniwapwawa''iga''tc''.      No- 

40inAga"megu  a'krcitcagipyani''tc  a'mami'cate''sini*'tc  a'kiwina'kA- 
plti'gawa<'tci  wlgl'yapyan°''.  Na''k  Aga'ma'eg  a''awa''tc'',  a'a'co'- 
whva^'tciku'  kegiml'cate"siwen"''.  A'ki\viplti'gawa<'tc  I'n  Aga'ma'eg 
anamo'ni^'tci'''.    A'tetepwiiwii'i'gawa'^tc  anegi'k^vi'se't6ni''tc''.    A  ki- 


M1CIIEI.S0N.1  THE    SINGING   AROUND    RITE.  609 

began  beating  it.  Then  liis  fellow-memljers  of  They  who  go  a>)Out 
singing  gathered.  At  the  time  when  the  dead  began  to  be  led  to  be 
buried  they  themselves  (Tliey  who  go  about  singing)  beat  the  drum 
on  their  way  in  the  rear  and  sang  there  as  long  as  he  was  not  carefully 
buried.  As  soon  as  he  had  been  carefully  covered  with  earth  they 
ceased  singing.  In  a  way  it  was  as  if  they  came  to  say  farewell  (to  the 
dead).  That  is  why  they  did  that.  And  it  was  as  if  telhng  the  one 
by  whom  they  had  been  blessed.  They  used  only  one  song  in  the 
same  spot.  Then  (the  one  blessed)  said  to  those  bereaved  by  the 
deatli,  "Well,  I  shall  tell  you  why  we  do  this,  why  we  go  about 
singing  unconcernedly  this  day.  We  do  not  simply  go  about  singing 
joyous  songs  there;  these  are  the  wailing  songs  for  us  who  are  mem- 
bers of  They  who  go  around  singing  and  for  this,  your  relative.  If 
you  are  grieved  and  tliink,  '  why,  pray,  did  he  die, '  j'ou  must  fast. 
If  you  weep  you  must  sing  those  (songs).  Then  you  will  know  why 
he  died." 

Then  one  woman,  whose  brother  was  the  dead,  fasted.     She  wept 
as  she  sang  those  songs : 
(Merely  syllables.) 


So  she  sang.  Sure  enough  she  soon  dreamed  why  he  died.  She 
was  told  by  one  (person).  "  I  guess  that  must  be  real,"  that  woman 
thought.  That  woman  thought  mightily  of  Those  who  go  about 
singing.  Whenever  she  had  anything  she  gave  it  to  them  to  cook. 
"You  must  beat  the  drum,"  she  would  say  to  them.  It  is  said  that 
that  man  (the  one  blessed)  made  her  a  member  of  They  who  go 
about  singing,  as  she  was  in  too  good  faith  with  them  ( ?).  It  is  said 
that  she  never  was  absent,  even  if  she  were  greatly  impeded  by  any- 
tliing ;  whenever  she  heard  their  drum  she  went  thither,  it  is  said. 

Well,  when  they  soon  moved  again  (the  one  blessed)  accompanied 
them.  They  desired  meat  and  hides,  it  appears.  "Well,  at  this 
time  hides  are  usually  very  fine,"  they  said.  The  man  who  owned 
the  drmn  went  with  them.  They  obtained  many  hides  and  departed. 
When  they  arrived  yonder  they  were  met  by  one.  "Very  many  are 
dead,  many  have  fled  across  the  river.  But  these  also  are  beginning 
to  die.  They  have  fits.  They  are  sick  (but)  for  a  very  short  time 
and  then  die,"  they  were  told.  As  soon  as  the  one  who  owned  the 
drimi  arrived  yonder  he  began  to  cook.  He  was  helped  to  beat  the 
drum  very  quickly.  In  a  short  time  (the  members  of  his  society 
had  all  come,  each  and  every  one  being  attired  in  regalia,  and  they 
again  went  aroimd  entering  the  wigwams.  They  also  went  across 
the  river,  wading  with  their  finery  on  them.  Then  they  went  about 
entering  (the  wigwams)  of  those  who  had  fled  across  the  river.     Then 


610  THE   SINGING   AEOUND   EITE.  [eth.  axn.  40. 

'ca'wTwa'^tci  'ini'megu  na.''k  a'poni"a"kwAinAtA'inowa"^tc''.  'O'ni 
na''k  a'a'^tci'mo'a'^tc  uwI'^tciklwigA'mo'a''",  "  Na"i',  Inug  A'ce'noyane 
kl'wapyawipwA'megu  kago''',  i'cikA'cki'iigw  u'wiya'  A'penawe'ne- 
"kat^'.  Agwi'  mAni  nl'nA  wi'Anemikagiganeniwi'yanin''''.  Ne''ki 
5  ku'*tci'megu  anemipe'cigwAno'kyatAmowagwani'megu  wi'Anemi'A'pI- 
'tcag''''.  KrA'pa'nemupwAga'.  Wi'Anemime'to'saneni'witcig  aiya- 
ne'kawi'megu  ki'Anemi'inApItigA'netlp'*'^',''  a"ina'*tc''. 


Neguta'"megu'    cegi"kAnawe    ii'tA'swipe'ponwa''tc    a'ne'po'i''tc''. 
I'cega''megu  a'wi'to'kAg''''. 
10     Agwiga''  niAni  ke'kanetA'manin  i'cike'nugwan"''.     Ana'^tcimugi' 
ca'"ck''. 


MICHELSON.] 


THE   SINGING   ABOUND   RITE.  611 


they  circled  the  size  of  the  village,  beating  the  drum.  When  they 
were  finished,  then  they  again  ceased  being  sick.  Then  he  again  gave 
instructions  to  his  fellow-members  of  They  who  go  about  singing, 
"  Now,  (the  next  time)  when  I  am  not  here,  you  must  begin  to  form 
some  plan  of  your  own,  if  you  can  help  ( ?)  anyone  if  he  is  stricken 
with  disease.  For  I  shall  not  continue  to  exist  as  a  man  forever. 
As  long  as  you  continue  to  conduct  (this  ceremony)  uprightly,  so  long 
will  it  be  the  same.  You  must  depend  upon  it.  You  must  continue 
to  initiate  those  who  shall  continue  to  exist  as  mortals  in  the  future 
as  your  successors,"  he  said  to  them. 

When  he  was  about  fifty  years  old  (the  one  blessed)  died.  It  was 
because  he  permitted  it. 

I  do  not  know  if  this  is  so.     It  is  merely  what  has  been  told. 


LINGUISTIC   NOTES  ON   THE   INDIAN   TEXT. 

Elaborate  linguistic  notes  on  the  Indian  text  contained  in  this 
paper  are  uncalled  for  since  a  grammatical  sketch  of  Fox  has  been 
published  in  the  Handbook  of  American  Indian  Languages  (Bull.  40, 
B.  A.  E.),  and  from  time  to  time  I  have  supplemented  this  in  easily 
accessible  periodicals  and  publications  of  the  Bureau.  See  also  this 
volume,  p.  282  et  seq.,  p.  345  et  seq.,  p.  493  et  seq.,  p.  538  et  seq. 
Moreover,  it  has  become  abundantly  clear  that  the  above-mentioned 
sketch  needs  a  thorough  overhauling  and  that  sooner  or  later  a  new 
and  (let  us  hope)  a  more  accurate  grammar  of  Fox  must  be  published. 
Nevertheless  the  following  notes  are  added  as  an  aid  to  the  comprehen- 
sion of  the  Indian  text.  Wlien  paragraph  numbers  are  given,  they 
refer  to  the  above-mentioned  sketch. 

§  2L  Double  instrumental  particles  are  very  uncommon :  an  exam- 
ple may  be  seen  in  a'wapikAkAnonetI"egu''tc''  (602.40). 

§  28.  At  572.12  there  is  an  anomalous  form  of  the  future  of  the 
independent  mode.  I  do  not  know  whether  it  is  purely  an  error  or 
whether  it  is  induced  by  the  particle  ma'"'. 

§  29.  The  following  remarks  apply  not  only  to  the  Indian  texts 
contained  in  this  volume  but  others  as  well:  (a)  when  a'-  or  wl'-  is 
not  used  and  there  is  no  "change"  the  conjunctive  syntactically  is 
equivalent  to  the  present  subjunctive;  (b)  when  a"-  or  wI'-  is  not 
used  and  there  is  "change"  a  "when"  clause  of  actual  or  immediate 
past  occurrence  is  meant  (pyaya-  appearing  for  pya-) ;  (c)  when  a 
negative  is  not  used  but  final  -ni  is  added,  a  "whenever"  clause  is 
the  meaning.  [This  note  is  a  slight  modification  of  rules  kindly 
furnished  by  Prof.  Leonard  Bloomfield.] 

§  30.  The  termination  -'kAni  (prohibitive)  is  used  with  the  force 
of  a  potential  at  582.21  and  a  few  other  times.     Similarly,  Kickapoo. 

§  32.  Note  the  peculiar  syntactical  use  of  the  future  conjunctive 
of  the  interrogative  mode  in  wi'Apwi'etl'gwa'igi  (582.6)  why,  they 
may  wait  for  each  other.  A  rare  obviative  of  a  participial  of  the 
interrogative  mode  is  to  be  seen  in  wawiwiwA'na'in"'"  (572.13)  whom- 
ever you  may  marry.     Note  the  obviative  pi.  -nigwani  at  566.18. 

§  36.3.  It  may  be  noted  that  kAnagwA  (short  for  agwi  kAuagwA) 
is  construed  with  the  conjunctive  but  without  the  expected  addition 
of  -ni.     See  594.8,  600.22. 

§  35.4.  Present  subjunctive  with  a-,  having  the  force  of  the  inde- 
pendent mode,  instead  of  a-  and  the  past  subjunctive.  A  couple  of 
examples  are  to  be  foimd  at  604.15,  604.16. 

§  35.4.  Present  subjunctive   (without  ii-  or  wi-)    construed  with 
keya'ApA,  instead  of  past  subjunctive  (with  a-  ['(],  wl-).     An  example 
612 


MICHELSON.]  LINGUISTIC   NOTES.  613 

is  to  be  found  at  604.17:  keyii'ApAga' wlnA  krci'a'kwAmAtA'minit®' 
now  it  is  a  fact  that  they  had  been  sick. 

§  41.  There  are  a  number  of  passive  formations  tliat  may  be  noted. 

(a)  -gu' si-  -gwAt-:  576.28,  576.31,  580.3.3. 

(b)  -gAniwi-:  606.5. 

(c)  Negative  of  conjunctive  mode  of  the  indefinite  passive.  That 
such  forms  should  occur,  of  course,  is  not  unexpected;  an  example  of 
the  second  person  singular  (-negini)  is  to  be  found  at  564.29. 

(d)  -InAmegi:  560.25. 

(e)  -igani:  606.24. 

(f)  -we'^tei:  a'nemA'towe'^tc''',  578.17  (showing  that  the  explanation 
given  by  mo  formerly  [Bull.  72,  B.  A.  E.,  p.  71]  is  incorrect). 

(g)  Extremely  indefinite  passive;  -pi  in  the  third  person  singular 
of  the  independent  mode,  and  -gi  correspondingly  in  conjunctive 
mode.  Owing  to  the  extremely  few  forms  I  have  collected  of  this 
formation  (see  also  above,  p.  347) ,  the  exact  relation  of  this  series  to 
that  in  -api  remains  dubious;  in  some  cases  French  on  with  the  imper- 
sonal construction  closely  approximates  the  meaning.  Examples  are 
to  be  found  at  560.20,  560.21,  560.22,  570.43,  572.3,  584.19.  When  a 
"whenever"  clause  is  used,  -ni  is  added  to  -gi  as  in  the  ordinary  con- 
junctive. See  560.21.  Apparently  no  nominal  subject  or  agent  can 
be  used  with  this  construction. 

§  45.  The  indefinite  possessive  pronoun  u — ninawi  (for  the  inani- 
mate singular) ,  which  I  have  noted  above  (pp.  347,348),  occurs  a 
couple  of  times  in  the  Indian  text,  namely,  uwiyani'naw^'"  (554.22) 
and  uwlyani'nawi  (606.8). 

§  50.  The  novel  cardinal  number  ke'cagAne'siwe  nineteen,  is  to  be 
found  at  586.40. 

§  51.  The  novel  ordinal  a'co'riAmeg''''  the  first  time,  occurs  at  576.23. 

Modernization. — Throughout  tlie  Indian  text  a  number  of  verbal 
forms  with  I'-  instead  of  ancient  wi"-  will  be  found. 

Anticipatory  sentences  involving  realization. — The  Indian  text  in  this 
volume  contains  a  number  of  anticipatory  sentences  involving  realiza- 
tion. Unfortunately  the  forms  met  are  confined  to  the  third  person 
singular  and  plural.  These  are  -gwe  and  -wagwe,  respectively.  The 
obviative  is  -nigwe.  Obviously  the  wa  of  the  last  is  the  same  as 
in  -wate,  -wa'sA,  etc.  Examples  are:  pitigamigAtenig'"'^"  before 
it  goes  in  (558.7),  mAgeginenigwe  before  they  are  grown  up  (570.17), 
nietiipane'monig''"''''  before  they  were  completely  satisfied  in  their 
mind  (580.10-11),  wrsenigw(e)  before  he  ate  (604.25),  unl'^tcane'si- 
wagwe  before  they  had  children  (558.14).  An  isolated  transitive  form 
clearly  belongs  here,  namely,  ute'tapA'tAmugw(e)  before  he  saw  it 
sufficiently  to  recognize  it  (568.13). 

Conditional  sentences. — There  are  a  number  of  novel  constructions 
that  occur  in  the  Indian  text  contained  in  this  paper  that  are  not 
treated  in  the  Algonquian  sketch  of  the  Handbook  of  American. 


614  THE   SINGING   AROUND   EITE.  [eth.ann.40. 

Indian  Languages  (Bull.  40,  B.  A.  E.) ;  and  we  must  further  note  that 
in  some  cases  either  novel  constructions  must  be  assumed  or  that  the 
table  containing  the  pronominal  terminations  of  the  potential  sub- 
junctive (§  30)  is  faulty-  On  a  couple  of  other  occasions  I  have 
pointed  out  that  this  table  needs  to  be  corrected  or  supplemented: 
see  Bull.  72,  B.  A.  E.,  pp.  68,  69,  and  above,  pp.  284,  345,  346. 
Furthermore,  in  some  forms  the  potential  and  potential  subjunctive 
coincide.  For  the  purposes  of  discussion  it  will  be  assumed  that 
the  pronominal  forms  in  the  table  are  correct  and  that  the  syntactic 
points  are  the  novelties.  Paragraph  35  of  the  above-mentioned 
sketch  should  be  consulted. 

(a)  Condition  contrary  to  fact,  past  time:  present  subjunctive  [not 
past]  in  protasis,  and  potential  subjunctive  in  the  apodosis. 

Examples:  nfc'enwi  wi'iiA  pe'mite  awi'tA^  ne'ckina'wa'i's'^'  (574.- 
31-32)  now  if  he  liad  shot  at  me  twice,  he  would  not  have  angered 
me;  ki'ci'ne'ci's  in  A'ca''A  pwawina'imA'kAta'wiyan"'*'  (580.18-19) 
that  Sioux  would  have  killed  me  if  I  had  not  been  in  the  habit  of 
fasting;  wawananemenA'gawa'i  ....  nA'ku'nAinan""'  (606.30)  I 
should  have  had  power  over  you  ....  if  I  had  accepted  it; 
pwawi'a''tci'mo"Age  pe'ki'megu  pai'ya'ki'^tci  we't5'ka'A  nlya'W^'' 
(606.31-32)  if  I  had  not  told  him,  I  should  have  led  myself  in  a 
very  wrong  way. 

(b)  Condition  contrary  to  fact,  past  time:  present  subjunctive  [not 
past]  in  the  protasis,  and  potential  [not  potential  subjunctive]  in  the 
apodosis. 

Examples:  ki'ca'wIyAn""'  ....  awitani  krci'citA"cikutAgi"to- 
kAp^"  (564.11)  if  you  had  finished  ....  you  would  have  suffered; 
kago'  me"teno"  i'cikegye''tenamiwAni''t6yagwe  pyanuta'wiyagwe 
menwawi''kago'*'  (586.26-27)  you  would  have  done  rightly  only  if 
you  liad  really  lost  something  and  had  come  to  me. 

(c)  Condition  contrary  to  fact,  past  time:  present  subjunctive  in 
protasis  [not  past  subjunctive],  and  wi-  with  the  past  subjunctive 
[not  potential  subjunctive]  in  the  apodosis. 

Example:  negu'ti  ne'sA'te  l«viye'n  I'ni  wI'menwitcagA'mAgo'*' 
(600.2-3)  if  you  had  killed  exactly  one,  we  should  have  eaten  him 
all  up  with  pleasure. 

(d)  Condition  contrary  to  fact,  indefinite  time:  present  subjunc- 
tive in  the  protasis  (negative  agwi,  not  pwawi-),  conjunctive  in 
apodosis  (negative  agwi  and  -ni,  not  pwawi-). 

Example:  a'gwi  m6''tci  pigwa'ge  pemi'ci''saiyane  ke'tcipe'no- 
yan"®",  a'gwi  nAgi"'tcinanin°''  (568.18-19)  if  I  run,  not  even  if 
there  is  a  forest,  if  I  go  at  full  speed,  do  I  halt  in  my  flight. 

(e)  Simple  condition,  indefinite  time,  permissive  potentiality: 
present  subjunctive  in  protasis,  and  potential  in  apodosis. 

Example:  i'cita''ayagwe  ....  pyato''kago'A  (596.43)  if  you 
desire,  you  may  bring  it. 


MICHBLSON.]  LINGUISTIC    NOTES.  615 

(f)  Simple  condition,  future  tense  in  both  clauses:  present  sub- 
junctive with  \vl-  in  the  protasis,  and  independent  future  in  apodosis. 

Example:  wI'nAta'we'site  ....  kl'ute'tenA'megu  (572. .5,  6)  if  he 
shall  desire  it  ...  .  you  will  get  it  back. 

(g)  "Less  vivid  future"  condition  of  Greek  grammarians:  present 
subjunctive  in  the  protasis,  potential  subjunctive  in  the  apodosis. 

Example:  pe'mwiyAne  awi'tA*  nAiia"ci  me"cwi'kAp*'  (564.27-28) 
if  you  should  shoot  at  me  you  would  never  hit  me.  Notice  that 
from  the  Fox  point  of  view  this  kind  of  a  conditional  sentence  is 
exactly  the  same  as  that  of  a  condition  contrary  to  fact,  past  time, 
treated  under  (a) . 

Clauses  with  "as  soon  as"  and  the  future  perfect  of  the  independent 
mode. — There  are  a  few  sentences  in  the  Indian  text  contained  in 
this  volume  which  from  the  English  point  of  view  should  be  translated 
"as  soon  as"  with  the  future  perfect  indicative.  In  Fox  the  case  is 
naturally  different.  The  Fox  terminations  of  the  entire  series  is  not 
known,  though  it  is  likely  such  a  series  must  have  existed.  The  ter- 
mination for  the  third  person  intransitive  animate  plural  is  -watani; 
that  for  thou  .  .  .  him,  her,  them  (an.)  in  the  transitive  forms  is 
-Atani.  Clearly  these  forms  approach  the  present  subjunctive  in 
formation,  but  also  the  conjunctive  of  the  interrogative  mode.  An 
entirely  satisfactory  solution  can  not  be  given  on  the  basis  of  the 
forms  available.  Examples  will  be  found  at  576.44,  588.21,  588.23, 
588.28. 

The  word  a'kl'ce'si'gawa'^tc'"  (604.32)  they  finished  cooking,  is  pecu- 
liar though  the  formation  is  clear;  the  stem  is  ki'ci-  "completion;" 
-'s-  an  instrumental  particle  meaning  done  by  heat;  -iga-  is  naturally 
the  animate  auxiliary.  This  explanation,  though  no  doubt  correct, 
has  some  anomalies. 

A  pair  of  peculiar  compounds  are  ke'gi'kwawe  and  kegA'peno"^' 
(both  at  596.40),  meaning  "including  women"  and  "including 
children,"  respectively.  Obviously  kegi-  is  the  same  as  the  verbal 
stem  kegi-  "have  with  one."  The  terminal  e  is  the  same  as  in  the 
case  of  adverbs  and  is  attached  to  the  nominal  stems. 

The  word  a'uke'kyamig''''  (572.11)  "our  elders"  apparently  is 
anomalous  in  formation,  but  in  reality  it  is  not;  the  u  and  m  are  as 
in  ordinary  possessives;  i  is  the  animate  auxiliary;  a — gi  as  in  indefi- 
nite third  persons  in  the  conjunctive. 

A  wholly  anomalous  third  person  inanimate  singular  with  poten- 
tial or  probable  force  is  to  be  seen  in  i'cige'no'ApA  (608.22)  it  must 
be  so,  I  guess.  There  are  formations  in  Kickapoo  and  other  Al- 
gonquian  languages  which  are  evidently  related  to  this  t5^e,  but 
the  form  is  too  isolated  at  present  to  be  definitely  solved. 

If  the  text  is  correct,  we  have  morphological  and  syntactical  pecu- 
liarities at  580.23-24. 

A  breach  of  concordance  apparently  is  to  be  seen  at  606.42-43 
unless  one  plural  is  the  plural  of  majestatis. 


LIST  OF   STEMS. 

The  following  is  a  practically  exhaustive  list  of  all  verbal  stems 
which  occur  in  the  preceding  texts.  As  a  matter  of  course  I  have 
included  what  must  be  regarded  as  verbal  stems  from  the  Fox  point 
of  view,  whether  or  not  they  are  from  the  English  standpoint.  A 
few  nominal  stems  are  included  for  convenience.  The  reader  should 
be  familiar  with  Fox  phonetic  shifts  before  attempting  to  use  this 
list  for  a  stem  is  ordinarily  only  given  in  its  original  form  so  far  as 
this  can  be  determined.^ 

In  some  cases  the  material  contained  in  the  Indian  texts  of  this 
volume  is  not  sufl&cient  to  do  this.  In  such  cases  I  have  relied  on 
my  general  knowledge  of  Fox,  some  grammatical  notes  on  the  texts 
obtained  almost  exclusively  from  Harry  Lincoln  (see  pp.  27,  295, 

I  I  herewith  give  succinctly  (not  in  detail)  the  most  important  phonetic  shifts  which  are  not  in  the  gram- 
matical sketch  of  Fox  contained  in  the  Handbook  of  American  Indian  Languages  (Bull.  40,  B.  A.  E.). 
Among  the  following  are  some  important  additions  to  those  given  by  me,  p.  72of  Bull.  72,  B.  A.  E.,  as  well 
as  some  modifications  of  those  rules:  the  initial  a  oi  A'ckittdwi  "fire"  becomes  o  when  combined  with  the 
possessive  pronouns;  the  same  is  true  of  a  few  other  words:  in  the  case  of  a 'ti" earth,  land,"  when  the  pos- 
sessive pronouns  are  used  forms  with  both  a  and  o  occur  but  with  a  slightly  different  meaning;  the  forms 
with  a  refer  to  a  bigger  plot  of  ground;  i  becomes  c  if  the  preceding  syllable  of  a  different  morphological  unit 
contains  e;  it  becomes  e  if  the  following  syllable  of  a  different  morphological  unit  contains  d;  it  becomes  e  if 
the  preceding  or  following  syllable  of  a  different  morphological  unit  contains  a;  it  becomes  e  when  imme- 
diately followed  by  the  instrumental  particles -n- "  by  the  hand," -'cfcaii'- -'cfc- "  by  the  foot," -'cw- -'c- "  with 
something  sharp,"  -sw-  -'s- "  by  heat,"  even  when  the'y  are  conventional  in  meaning;  as  well  as  when  imme- 
diately preceding  the  copula  -'si-;  i  becomes  i  when  accented  and  immediately  followed  by  y  or  w  as  well  as 
on  the  penult  when  followed  by  w;  it  also  becomes  i  when  immediately  followed  by  the  instrumental  par- 
ticle -'fcajf- -'/:-;  it  seems  to  become  e  before  the  instrumental  particle -7ow-  -'(-;  the  combination  ~iwd-,  where 
the  a  is  not  in  the  same  unit  as  the  J,  and  where  the  w  and  a  are  in  the  same  unit,  becomes  -oivd-;  the  combi- 
nation -wi-  between  consonants  becomes  -u-  (o-  also)  under  the  conditions  whereby  i  normally  becomes  e; 
i  apparently  becomes  A  as  the  effect  of  vocalic  harmony  in  some  cases,  though  the  exact  conditions  can  not 
at  present  be  definitely  stated:  it  becomes  a  before  the  instrumental  particle  -'w-  -'-;  it  also  becomes  a 
apparently  by  dissimilation  in  a  few  cases;  before  the  inanimate  copula  -a-,  -gi-  becomes  -gy-;  -pi-  -py-;  -'si- 
'siy-,  while  -'^ici-  loses  its  i;  e  becomes  u  before  -gw-  if  the  e  is  not  on  the  penult;  o  becomes  u  before 
an  immediately  following  -pw-,  -gw-,  -^ic'\  -(*',  -/'';  o  becomes  o  before  -wa  or  -a;  the  u  of  ugimdwA 
"chief"  appears  as  o  when  possessive  pronouns  are  used;  before  -m-  of  the  possessives,  -w-  and  -y- 
disappear;  u  becomes  o  before  -m-  under  ill-defined  conditions;  -icA-  between  consonants  becomes  o  for 
the  most  part;  -fwf*-  becomes  -F'-;  -?r-  after  consonants  and  immediately  followed  by  u  or  5  is  lost;  the 
numerals  nVcwx  "two,"  nt'sici  "three,"  nydnAnwi  "five,"  and  tA'swi  "number"  in  iteratives  (that  is 
combined  with  -en-),  and  when  they  are  made  into  animate  intransitive  verbs;  moreover,  in  the  last 
case  lA'sici  appears  as  iA'ci;  the  combination  -aic-  becomes  -o-  before  an  immediately  following  n,  y,  w?, 
<'(c,  t  (in  final  syllables),  -a-  before  immediately  following  g  and  t  (normally),  terminally  -u';  in  the  combi- 
nation of  stems  -0  a-  becomes  -d-;  similarly  -d  o-  becomes  -dyo-;  -d  a-  under  these  conditions  becomes  -d-; 
-d  e-  under  like  conditions  apparently  becomes  -e-;  -yA-  between  consonants  becomes  -yd-;  n  becomes  'c 
before  i,  which  is  a  new  morphological  unit ;  under  like  conditions  t  and  s  become  dtc  and  'c,  respectively; 
the  combination  ny  when  not  in  the  same  unit  becomes  n;  nouns  lose  part  of  their  word-forming  elements 
before  the  suffixes  of  the  locative  (singular  and  plural),  and  vocative  plural;  this  applies  to  possessed  nouns 
as  well.  There  is  at  present  evidence  that  many  of  the  shifts  given  above  likewise  occur  in  several  Algon- 
quian  languages;  and  in  some  cases  are  undoubtedly  proto-Algonquian.    See  also  below,  pp.  617,  618. 

616 


MICHELSON.]  LIST    OF    STEMS.  617 

37S,  501),  though  also  from  Oliver  Lincoln  and  Thomas  Scott,  the  evi- 
dence contained  in  the  Fox  text  previously  published  by  me  (Bulletin 
72  of  the  Bureau  of  American  Ethnology)  and  grammatical  notes  on 
them,  as  well  as  the  evidence  contained  in  Jones'  Fox  Texts,  and  the 
published  Cree,  Ojibwa,  and  Algonkin  material.  In  a  few  instances  I 
have  used  the  facts  sho^^■Tl  bj^  my  unpublished  Sauk,  Shawnee,  Cree, 
Ottawa,  Potawatomi,  etc.,  texts  and  grammatical  notes.  In  one  or 
two  cases  the  Kickapoo  tales  collected  by  William  Jones  and  trans- 
lated with  comments  by  myself  (Vol.  ix,  Publications  of  the  jVmerican 
Ethnological  Society)  have  been  of  value,  but  the  rather  inadecjuate 
phonetics  have  prevented  me  from  using  them  systematically.  As 
a  whole,  it  may  be  stated  that  the  mmiber  of  uncertain  stems  has 
been  reduced  to  a  minimum.  In  every  case  where  possible  a  few 
references  are  given  to  the  texts  by  page  and  line  to  further  facilitate 
its  study.  Where  no  such  references  are  given,  it  is  to  be  understood 
that  such  stems  were  abstracted  from  the  grammatical  notes  on  them 
(vide  supra)  or  from  my  unpublished  Fox  texts. 

Stems  which  can  not  occur  in  initial  positions  are  given  with  a 
hyphen  before  and  after  them.  The  list  shows  how  much  more 
numerous  the  stems  which  occur  in  initial  positions  are  than  those 
wliich  can  not.  A  word  may  be  here  said  about  certain  stems  which 
are  given  with  an  alternate  terminal  a  a,  e.  g.,  nepa-,  nepa-.  This 
means  that  the  first  and  second  persons  singular  of  the  independent 
mode  end  in  -^' ,  that  a  is  used  in  all  persons  of  all  subordinate  modes, 
changing  to  ai  when  immediately  followed  by  such  suffixed  pronouns 
as  begin  with  y  (not  taking  into  account  cases  where  an  auxiliary  occurs 
between  the  stem  and  suflixcd  pronoim),  that  a  is  used  in  the  first 
person  plural  exclusive  and  inclusive  as  well  as  second  person  plural — 
all  of  the  independent  mode;  but  that  a  is  used  in  the  third  person 
animate  and  inanimate  (where  this  occurs),  singular  and  plural,  of 
the  independent  mode.  Stems  given  with  terminal  a  change  this 
to  -"'  when  the  a  occurs  at  the  end  of  a  word,  but  retain  the  a  other- 
wise throughout  save  in  the  third  person  animate  singular  and 
plural  of  the  participial  mode,  in  which  cases  a  is  substituted  for  it; 
also  this  it  appears  as  a  before  g.  Broadly  speaking,  stems  with  a 
are  noninitial,  while  those  with  a  it  are  initial.  There  are,  however, 
some  exceptions  to  this  rule,  e.  g.,  kiwii-,  return.  There  is  evidence 
to  show  that  this  dual  classification  is  not  confined  to  Fox  but  likewise 
occurs  in  a  number  of  Algonquian  languages  (for  example,  Shawnee 
and  Peoria) . 

It  will  be  noticed  that  many  auxiliaries  and  copulas  are  given  Avith 
final  t  or  n,  but  variants  without  these  are  also  given.  Up  to  the 
present  time  it  has  not  been  possible  to  formulate  laws  governing  this 
3590°— 25t ;40 


618  LIST    OF    STEMS.  [eth.  ANN.  40. 

usage.  I  therefore  give  the  rules  known  to  me,  and  it  will  be  seen 
that  these  apply  in  the  vast  majority  of  cases,  even  if  not  absolutely 
exhaustive:  (1)  Final  t  of  -At-,  -gAt-,  -migAt-  is  retained  before  -ni-, 
-wi,  -'sA,  e  being  inserted  in  cases  where  consonantic  clusters  would 
ensue  which  are  foreign  to  Fox;  (2)  final  t  of  -At-,  -gAt-,  -migAt-  is 
lost  before  -gi,  -ge,  -ge'e  and  negatives  in  -gini  (such  are  the  true 
forms),  and  these  then  are  converted  into  -'ki,  etc.;  (3)  -et-  appar- 
ently behaves  the  same  in  retaining  final  t  under  the  conditions  given 
above,  but  also  before  -gi,  etc.,  e  being  inserted  to  prevent  the  com- 
bination -tg-;  (4)  the  final  n  of  -An-,  -gen-,  -'cin-,  -'sen-  is  retained 
terminally  (-e  being  added),  before  -y-  (which  then  disappears),  -wa, 
-wAgi  (which  then  appears  as  -ogi),  -wa^'tci  (o  inserted),  -wi,  -wAni 
(which  then  appears  as  -oni),  -gwiini  (u  inserted),  and  the  obscure 
-o'ApA;  naturally  all  these  combinations  can  not  occur  with  all  the 
stems  listed;  (5)  the  final  n  of  -An-,  -gen-,  -'cin-,  -'sen-  disappears 
in  case  the  stems  occur  before  -gA,  -gi,  -ge,  -ge'e  (and  the  g  in  all  cases 
is  retained,  in  sharp  contrast  with  rule  2),  -"sa  (in  contrast  with 
rule  1),  -tl-,  -ni-,  -n-,  -m-;  (6)  -An-  in  the  combination  wIgAn-  retains 
the  n  before  the  negative  sufHx  -gini,  e  being  inserted  to  prevent  the 
cluster  -ng-  which  is  foreign  to  Fox.  There  is  evidence  to  show  that 
the  same  or  similar  rules  obtain  in  several  other  Algonquian 
languages. 

Copulas  (auxiliaries)  can  not  be  used  indifferently  with  any  given 
verbal  stem,  but,  on  the  contrary,  are  restricted  in  use.  I  have 
therefore  indicated  under  the  main  stem  what  copula  or  copulas 
goes  with  it  when  it  or  they  are  known.  Similarly,  it  is  important 
to  know  what  instrumental  particle  or  particles  are  used  with  any 
given  verbal  stem,  for  in  Fox  every  transitive,  middle,  or  passive 
verb  (with  a  very  few  exceptions)  requires  an  instrumental  particle, 
whether  these  have  retained  their  original  meanings  or  have  become 
purely  conventional  in  use.  Accordingly,  where  possible  with  the 
present  means  at  my  disposal,  I  have  indicated  the  instrumental 
particle  or  particles  that  are  combined  with  verbal  stems.  It  will 
be  remembered  that  for  the  most  part  it  is  a  matter  of  convention 
as  to  which  particle(s)  go(es)  vnih  any  given  verbal  stem;  and  there 
is  good  evidence  to  show  that  phonetic  correspondents  to  the  same 
instrumental  particles  occur  in  many  other  Central  Algonquian  lan- 
guages, and  that  in  these  other  languages  the  correspondents  are 
attached  to  the  same  verbal  stems.  So  that  this  list  should  bo  of 
considerable  use  to  the  student  of  Algonquian  languages  in  general 


MICHELSON.] 


LIST    OF    STEMS. 


619 


and  not  only  to  those  of  Fox.-  Similarly,  it  is  highly  desirable  to 
know  what  postverbal  extensions  (see  Bull.  72,  B.  A.  E.,  p.  74)  go 
with  any  given  verb  stem,  even  if  the  precise  use  and  significance 
of  them  is  not  j^et  knowTi.  These  extensions  run  in  sets:  -t-,  -'*tci-; 
-'t-,  -'tci-;  -n-,  -'ci-.  Apparently  these  extensions  are  elided  before 
secondary  stems  beginning  with  p  or  "s;  in  such  cases  p  becomes  'p. 
It  may  be  noted  that  these  extensions  seem  only  to  occur  with  stems 
which  can  occur  in  the  initial  position.  Where  I  have  been  able, 
I  have  indicated  what  set  goes  with  each  verbal  stem.  In  so  far 
as  it  appears  that  phonetic  correspondents  to  these  occur  in  several 

'  For  convenience  I  give  here  the  principal  Fox  instrumental  particles;  the  meanings  are  indicated 
when  the  particles  have  not  become  conventional  in  use: 


With  logical  animate  object. 


m  with  the  mouth 


'pw  with  the  teeth 
n  with  the  hand 


'cw  with  something  sharp 

'sw  by  heat 

'ckaw  with  the  foot 

'ckaw 

naw 

taw 

'taw 

"kaw 

gaw 

's 


With  logical  inanimate  ohjeci. 

■to 

t 

t 

t 

•pu 
n 
t 

to 
0 
"s 
•ck 
•ck 
n 
t 
•t 
'k 
'g 
■t 
-to 


The  inanimate  instrumentals  to  and  'to  do  not  take  the  ordinary  transitive  construction  but  are  com- 
bined with  the  simple  intransitive  pronouns.  There  is  a  clear  parallelism  between  kcpyitawipwA  you 
(pi.)  bring  to  me,  kepyStonepenA  you  (pi.)  bring  to  us,  nepyStagogi  they  bring  it  to  me,  on  the  one  hand, 
and  pyStowA  he,  she  brings  it,  pyStote  if  he,  she  brings  it;  etc.  [Not  to  obscure  the  issue  with  complei 
symbols,  tshe  above  words  have  all  been  given  with  full  sounding  terminal  vowels:  see  p.  44.)  It  may  be 
suggested  that  taw  *taw  may  be  rather  parallel  to  Amaw(see  Michelson,International  Journal  of  American 
Linguistics,  1 :301) .  Now  this  last  is  a  clear  compound  of  Am  (which  occurs  so  frequently  as  the  inanimate 
objective  pronoun)  and  aw;  so  taw  and  *taw  are  probably  compounds  of  t  and  't  and  aw.  Yet  there  are 
some  cases  where  o  in  to  and  'to  is  not  strictly  comparable  in  use  to  aw  of  Amaw,  e.  g.,  ne  'towA  uwiyawi 
he  kills  himself  (literally,  he  kills  his  body).  At  the  same  time  this  very  example  is  additional  proof  of  the 
compounded  character  of  'to.  For  the  stem  ne-  (kill)  takes  the  instrumental 's  with  animate  objects,  e.g., 
ne'sSwA  he,  she  kills,  him,  her.  Now  the  instrumental 's  (with  animate  objects)  in  the  majority  of  cases  is 
replaced  by  't  (with  transitive  construction)  when  the  object(s)  is  (are)  inanimate,  thus,  ku'sfiwA  he,  she 
fears  him,  her,  but  ku'tAmwA  he,  she  fears  it.  Similarly,  the  pair  n  t  tends  to  show  the  to  in  the  pair  n  t5 
is  a  compound;  but  as  a  matter  of  convenience  they  are  given  as  to  and  'to. 

It  may  be  well  to  state  that  there  is  a  correlation  between  the  instrumentals  t  't  and  the  postverbal  exten- 
sions t  't,  respectively  (on  these  latter,  see  p.  619) .  So  it  can  be  predicted  with  certainty  that  if  a  given  stem 
has  a  postverbal  extension,  if  it  has  a  t-like  instrumental  with  inanimate  object,  it  will  be  t,  not 't,  and 
vice  versa.    In  a  liice  manner  there  is  a  correlation  between  the  instrumental  gaw  and  the  auxiliary  ga. 

Whether  the  instrumental  particles  'cw,  'sw,  'pw  should  be  given  rather  as  'cu,  'su,  'pu,  respectively, 
is  a  difficult  question  to  answer  with  absolute  certainty. 


620 


LIST    OF    STEMS 


[ETH.  ANN.  40 


Algonquian  languages,  and  that  in  these  other  languages  they  occur 
united  with  precisely  the  same  corresponding  stems  and  are  used  in 
an  analogous  manner,  it  is  felt  their  citation  will  be  of  value  not  only 
to  the  Fox  specialist  but  also  to  the  general  student  of  Algonquian 
languages. 

It  has  been  a  matter  of  difficulty  to  assign  the  meanings  given  the 
stems  on  account  of  their  weak,  almost  colorless  meanings  by  them- 
selves. It  is  only  when  stems  are  combined  with  each  other  or 
instrumental  particles  and  according  to  the  context  of  the  sentence 
that  very  definite  senses  can  be  assigned  to  Avliole  combinations.  A 
few  homonyms  occur. 

A  few  stems  given  wrongly  by  me  previously  have  been  corrected. 

The  following  alphabet  order  has  been  adopted:  a,  a,  A,  t,  a,  e, 
i,  I,  o,  o,  u,  ai,  ''',  «',  '',  "',  S  ',  k,  'k,  g,  g\  y,  y,  c,  "c,  tc,  'tc,  ''tc,  t, 
't,  d,  s,  "s,  n,  ",  p,  'p,  b,  m,  ",  w,  ".  For  a  tabular  view  of  the  phonetic 
elements  of  Fox  as  I  conceive  them,  see  page  44. 


-a'6-  drag  (-n-  -to-  instr.) ;  ride  (passive 
construction).'     398.19,598.44. 

-a'o-  (-n-  instr.).  Exact  meaning  ? 
Combined  with  mya-,  malce  sorrow- 
ful; obtain  mercy  from.     510.37. 

-awa'i-  year.     408.16,  410.37-38,  442.1. 

aw.'i-  carry,  carry  off,  take  (-n-  -to- 
instr.).  "48.14,"  48.21,  78.1,  122.5, 
314.8,  314.15,  314.21,  318.9-10, 
382.34,  392.31,  394.44,  396.2  (twice), 
398.39, 416.44, 418.21  (twice) ,  418.26, 
418.38, 466.13,  508.26,  534.23,  .5.34.41, 
584.16,  592.28,  600.26. 

awA-  liand  (with  postverbal  -t-;  -n-  "by 
the  hand"  instr.);  combined  with 
-a'ku- dedicate,  consecrate.^  390.11, 
400.24,  506.16,  510.12,  510.40,  524.41. 

awA-  warm  one'.s  self  (middle  voice 
[-'so-];  initial  or  secondary  stem  ?). 
578.33. 


-awa-  be  related  to  (with  -m-  instr.). 
392.26. 

awi-  be  (not  the  copula);  behave;  with 
-'-  instr.  lend;  combined  with  sagi- 
menstruate  (idiomaticallj-) ;  com- 
bined with  wl-  "with,"  dwell  with, 
be  married  to  (-w-  instr.  when  tran- 
sitive, but  absent  in  certain  forms) . 
54.17,  56.16,  64.38,  78.38,  96.8, 
98.32,  114.21,  114.22,  252.40,  302.16, 
302.17,  310.37,  310.37-38,  312.16, 
320.3,  388.12,  388.13,  388.30,  404.31, 
414.27, 422.10,  440.28,  4.54.22,  456.18, 
506.29,  508.3,  510.8,  518.23,  5.52.25, 
554.9,  654.25  (twice),  572.9,  572.20, 
574.35,  602.4. 

awo-  curse,  imprecate  evil  upon. 
180.38. 

a-  u.'^o  (with  -w-  -t-  instr.).  90.15,  90.16, 
398.20. 


I  This  list  was  revised  in  the  field.  I  express  my  thanlcs  to  Harry  Lincoln  and  George  Young  Bear  for 
their  assistance.  Where  stems  in  this  list  differ  from  those  in  the  texts  the  former  are  to  be  preferred. 
August,  1925. 

!  On  page  619  I  have  explained  that  the  postverbal  extensions  run  in  the  three  sets  -t-  -<itci-,  -'t-  -'tci-, 
-n-  -'ci-.  and  that  precise  rules  governing  their  usage  a:o  not  known.  However,  it  may  be  stated  that  -t- 
-•t-  -n-  do  not  occur  before  consonants  save  before  such  stems  as  reject  a  preceding  i :  see  -wagi-,  -wSwa- 
-wlwagi-.  Before  vowels  both  sets  occur,  but  in  such  cases  -<itci-  -'tci-  -'ci-  lose  their  i  exactly  as  the  ter- 
minal i  of  stems  normally  disappears  in  composition  before  vowels.  Such  rules  as  can  be  given  arc:  -t- 
-'t-  -n-  occur  before  a,  a,  a,  e,  o;  -"itci-  -'tci-  -'ci-  before  a,  i,  u.  This  suggests  that  -Hci-  -'tci-  -'ci-  really  stand 
fore.irlicr  -t-f-i-,  -'t-+-i-,  -n-t-i-  (which  would  be  in  conformity  with  phonetic  law:  see  p.  616).  See  also 
under  -wS-  and  -wagi-.  Note  especially  that  where  i  phonetically  shifts  to  e  (or  o)  t  't  n  occur;  in  short, 
we  start  with  -t-|-i-  -•t-+-i-  -n-+-i-,  and  these  combinations  alter  subsequently.  Before  the  instrumentals 
-'kaw-  -'k-  i  appears  as  i  exactly  as  in  the  case  of  final  i  of  verbal  stems.  It  may  be  added  that  the  above 
line  of  reasoning  applies  to  the  postverbal  extensions  in  several  other  Algonquian  languages.  Allied  to  this 
is  the  problem  as  to  whether  the  final  i  of  so  many  stems  may  not  be  really  a  morphological  element:  see  p. 
764  of  Bulletin  40  of  the  Bureau.  Part  1.  If  we  assume  it  is,  it  would  nicely  account  for  such  doublets  as 
ne's-  ne'ci-;  we  should  then  start  out  with  such  forms  as  nc's-l-i-  which  would  then  subsequently  alter  in 
conformity  to  phonetic  law.  Unfortunately  a  residuum  exists  which  can  not  be  accounted  for  in  the 
manner  suggested. 


MIOHKI.SOX] 


LIST    OF    STEMS 


621 


a-    imitate     (with    -naw-    -n-    insfr.). 

3S2.G,  468.19. 
-a-  blow,  be  blown  (of  wind;  with  -'cin- 

-'sen-and  their  derivatives).     1S6.40, 

18S.3,    1SS.4,    188.7,    ISS.S,    188.3.3, 

194.5,  562.1.5,  594.29. 
-a-  flee  (always  middle  voice) .     58.40, 

62.15,  398.45,  574.33,  574.35,  594.5, 
608.35. 

-a-  boil;  with  -'sw-  -'s-  instr. ;  -ta- 
copula;  stem  perhaps  na-.  248. 8, 
248.9  (twice),  254.17,  254.25. 

-a-  an  inanimate  copula;  corresponds 
to  animate  -'si-.     64.8,  70.26,  74.20, 

82.16,  84.37,  118.40,  296..38,  300.12, 
302.39,  380.23,  386.27,  392.29,  408.29, 
412.34,  412.35,  484.31,  486.27,  508.22, 

528.27,  554.21,  562.15,  562.27  (twice), 
588.16,  594.2,  594.15. 

a-,  a-  go;  combined  with  wit-  (see  wl- 
with)  and  -m-  instr.,  accompany; 
with  inan.  copula  -migAt-.  48.8, 
48.12,  48.17,  50.1,  52.43,  54.30,  56.10, 
56.15,  56.19,  56.21,  60.10,  116.28, 
178.1,  296..30,  306.24,  310.16,  314.4, 
330.29, 384.28,  404.33,  448.36,  474.14, 
486.38,  522.5,  522.7,  568.16,  600.30, 
600.32. 

-a'lcA-  (middle  voice,  -"so-  -ta-)  dry, 
burn.  268.19,  556.18,  582.13-14, 
596.7. 

-a'kA-  throw  at  (-'w-  instr.) ;  phonetic 
(?)  modification  of  a  stem  -a'ka- 
throw.     168.25,  428.39. 

-a'ka-  throw.     220.36,  268.34,  272.33. 

-a'ki-  land,  earth.  576.9,  600.31, 
600.34. 

-a"ko-  shut.     326.25. 

a'kowi-  rear  (of  space),  ago  (of  time). 

146.28,  258.14,  328.10,  3.30.40,  330.41, 
550.14,  554.26-27,  560.4,  570.23. 

a'ku-  plainly,  clearly;  stem  probably 
really  a'kwi-;  -'taw-  -'t-  instr.  72.30, 
72.31,  72.33,  72.34. 

-a'ku-  determine,  regulate  (-n-  -n- 
instr.);  combined  with  aw  a-  hand, 
dedicate,  consecrate.  74.18,  80.12, 
2.36.21,  244.14,  408.23-24,  464.9, 
510.19,  510.40,  524.41,  524.42. 

-a'ku-  paint;  derived  from  wa'ku-. 
2'24.3,  224.3-4. 

-a'ku-  meaning  ?     62.37. 

a'kw-  more,  most.     52.36. 


-a'kwa-  wood  (correctly  analyzed  ?). 
48.17. 

a'kwAniA-  be  sick;  in  Fox  a  transitive 
verb  with  inanimate  object;  -t- 
iiLstr.  Evidently  a  compound  in 
origin:  see  -AmA-,  and  cf.  Ojibwa 
a'ku-si-  be  sick.  46.11,  50.12,  70.24, 
316.39,  416.37,  506.7-8,  506.10, 
552.35-36,  564.1. 

a'kwAma-  watch  closely.     48.7. 

a'kwa-  be  angry.  58.35,  90.31,  320.18, 
556.42,  572.19. 

a'kwi-  dangerous;  often,  a  weapon. 
454.22. 

a'kwi-  exact  meaning  ?  used  in  combi- 
nation with  co'cki-  straight.  234.12, 
234.26. 

-a'kwi-  hard  matter  at  rest;  often 
means  wood,  tree,  forest;  combined 
with  me't-  (see  me-),  bare  ground, 
nothing  at  all;  combined  with  this 
and  followed  by  nAtuna-  (see  nAtu-, 
-na-),  search  the  bare  ground  for 
food;  copulas  -'si-  -.\t-;  also  -a-; 
rarely  -'cka-  -'cka-  and  -='tcin-. 
318.31,  318.32,  318.39,  330.44,  556.17, 
576.39. 

a'kwipogw-  sour.     306.5. 

-aga-  fly;  a  rare,  sacrosanct  stem. 
466.12. 

-agi- exact  meaning  ?  (with  -'-  -  'to-  in- 
str.) used  in  combination  with  ketemi- 
piteous;  and  similarly  in  Sauk,  Kicka- 
poo,  Cree,  Montagnais,  Ojibwa,  and 
Algonkin,and  hence  probably  also  in 
other  Central  Algonquian  languages. 
48.24,  56.25,  300.28,  300.32,  390.32, 
390.40. 

-ago-  be  related  to  (with  -m-  -t-  instr.). 
94.11,  158.37,  184.29,  380.30,  396.20, 
510.29,  522.12,  536.22. 

-ago-  appraise  a  person's  ways;  with 
menwi-  to  like  a  person's  wa.vs; 
with  mya-  to  dislike  a  person's 
ways.     302.35-36,  328.25,  328.37. 

agwA-  pile  (-n-  -to-  instrumentals; 
-'so-  -ta-  middle) ;  combined  with 
kiwi-,  be  stretched  out  (often  of  a 
dead  person);  with  -pi-,  sit  in  a 
clump,  rest.  46.40,  58.34,  58.37, 
86.4,  118.2,  304.16,  410.17,  436.4, 
460.1,  534.27,  536.14-15,  536.15, 
600.9. 


622 


LIST   OF   STEMS 


[ETH.  ANN.  40 


agwikAnagwa'i-  become  nothing  (ani- 
mate) ;  derived  from  agwikAnilgwA 
and  the  aiixihary  -i-.     600.19-20. 

a'ci-  teacli,  advise,  permit  (secondarih') 
(with  -m-  instr.) ;  get  a  person  to  be 
as  thev  themselves  are  (-'-  instr.). 
270.18, 312.19, 312.21,  322.22, 412.30, 
416.9. 

a'ci'cimo-  have  a  stillborn  child  (with 
-•ka-  auxiliary).  462.22,  488.32, 
490.3. 

a'cit.AJiii-  in  turn,  in  return.     570.44. 

a'cowi-  cross  (of  space),  the  next  page 
(of  paper).  46.29,  180.19,  180.22, 
180.33, 196.26,  388.16,  514.15,  522.35, 
598.8. 

a'cka,  a'cka-  fall,  go  rapidly.  46.34, 
54.8,  70.12,  74.36,  114.43,  148.39- 
40,  406.9-10,  468.22,  476.15,  558.5, 
568.13,  568.14. 

a^tci-  tell,  tell  of  (with  -m-  instr.)  ; 
middle  voice  when  intransitive; 
quasi-root  a'^tcimo-.  46.5,  4S.24, 
52.29,  60.33,  68.44,  300.5,  302.24, 
308.7,  314.31,  324.44,  390.36,  392.19, 
508.15,  512.8,  550.4,  558.20. 

a''tci-  afresh,  anew;  with  -"-  -'to-  instr. 
The  evidence  of  Cree  and  Ojibwa 
shows  the  true  stem  is  a-  with  post- 
verbal  -t-  -""tci-.  At  present  I  have 
not  positive  evidence  from  Fox 
itself  to  prove  that  this  is  the  case. 
154.20,  236.12,  390.40, 430.22,  468.11, 
508.2,  560.21. 

a^tci'kA-  lean  against  (-to-  instr.)  A 
compound  in  origin:  see  a'^tcipi- 
and  -'kA-  leave.  578.20,  578.37- 
38,  580.9. 

a'^tcipAnAgi'^tci-  all  sorts  of  ways. 
64.13-14,  304.44,  382.41-42. 

a'^tcltwii-  speak  convincingly;  fossil- 
ized compound:  see  -wa-.     90.26. 

a'^tcipi-  lean  against;  obviously  a  com- 
pound in  origin:  see  a<'ki"kA-  and 
-pi-,  sit.     230.4. 

at-  de  novo,  again  ?  If  so,  cf.  a<'tci- 
afresh,  anew.  474.39,  474.40, 
474.43. 

atawi-  anew,  afresh.  Perhaps  a  com- 
pound in  origin:  see  a''tci,  afresh, 
anew;  and  awi-;  yet  this  violates  the 
ordinary  Fox  rules  of  phonetic  com- 
binations.    208.32. 


atA'kya-  plant  (-'w'-  -'-  instr.) ;  com- 
bined with  -"se-,  place  another 
foundation.     506.39. 

atAge-  power;  probably  for  atAgi-  in 
accordance  with  phonetic  law. 
64.42,  154.37. 

atApi-  move  to  a  new  location;  per- 
haps a  compound  in  origin:  see 
atawi-  etc.,  and  Api-.     146.22,  174.5, 

182.42,  184.1. 

-ate-  live  (with  copula  -'si-).  46.11, 
52.1,  318.27,  380.31,  386.1,  550.12. 

ate'ci- exclusive.     564.16. 

ate's-  separately;  goes  with  ate'ci-. 
212.33. 

ato-  relate,  tell  of,  call  (with  -t-  instr. 
forinan.  object).  66.42,  74.17,  296.1, 
382.2,  512.15. 

atowa-,  atowa-  speak  a  (different)  lan- 
guage; speak  to.     126.41,  312.33. 

a'te- blame  (-n- instr.).     448.34. 

-a'sAmi-  facing.  70.16,  72.22,  74.10, 
126.38. 

-a'se-  a  subsidiary  form  of  -a'sen-. 
408.6. 

-a'sen-  blow  (of  wind) ;  a  compound  in 
origin :  see  -a-  blow. 

-a'.si-  climb.     118.40,  476.1. 

-a'si-  sliine.     408.35,  410.25. 

a'siyana-  use  like  a  breechcloth;  de- 
rived from  a'siyan"'"  breechcloth. 
306.41. 

anawi-  sneak  upon  (-n-  -t-  instr.). 
382.13. 

anawi-  unable  (with  -m-  instr.,  fail  to 
coax;  with  -'to-  [inan.],  be  unable; 
with  copula  -"si-,  unable  to  obtain  it). 
46.33,  318.7,  406.14,448.11. 

ana'kwa-  place  on  knitting  sticks. 
302.8. 

-ana'kwi'sA-  string  a  bow  (-'-  instr.). 
382.27. 

-auA'kw-  sky;  combined  with  negwi- 
cloudy  (-At-  copula) ;  the  evidence  of 
Ojibwa  shows  this  historically  is  an 
initial  stem  in  Fox,  but  I  have  not 
material  at  hand  to  actually  estab- 
lish it  as  such.     62.29,  62.32,  380.27. 

392.43,  594.28. 

-auAgi-  cavity;  combined  with  -Igwa- 
eye.    134.2,  310.6,  474.28,  474.29. 

iinAgi-  customary.  162.23(?),  272.4, 
276.27. 


MICnELSON] 


LIST  OF   STEMS 


623 


-ane-  meaning 


328.42. 


-ane-     hole;     derived     from     wan(e)-. 

172.30. 
ane'ko-   in    order,    succession.      126.1, 

138.8. 
ane'ko- lengthen.     166.10. 
ane'kwi- futurity,  succession;  related  to 

ane'ko-.  316.21. 
anem-  be  windy;  when  vised  without  a 
preceding  initial  stem,  ancmanem- 
(not  anem-)  alone  occurs;  with  inan. 
copula  -.^t-  and  its  derivative  -.\-; 
probably  unrelated  to  -a-  blow. 
120.3,  122.1  (twice),  138.5,  186.39. 

anemi-  overpower  (-'-  instr.),  endanger; 
with  copula  -'si-  be  in  adversity,  be 
sicker  (secondary  meaning).  160.1, 
160.9,  328.40,  576.19,  598.41. 

anowii-  fail  to  obtain  permission;  prob- 
ably a  fossilized  compound  of  anwi- 
and  -wji-.     414.36,  414.37. 

-anowa-  tail  (so  when  incorporated  in 
verbs).    58.27-28,58.28,60.11-12. 

ano-  be  unable  (-m-  instr.) .  Related  in 
some  way  to  anwi-  94.6,  142.21  (if 
-o-  -o-  contract  to  -o-) ,  148.32, 322.32. 

anwa-  disbelieve,  refuse  [secondarily] 
(with  -"taw-  -'t-  instr.).  56.8,  56.27, 
60.37,  280.16,  298.37,  400.37,  576.7. 

anwi-  fail,  be  unable  (-"kaw-  instr.); 
combined  with  -ane-  reproach,  dis- 
believe. 82.37,  126.4,  194.25,  322.44, 
604.5. 

-apA-  (with  -m-  -t-  instr.)  see,  look  at; 
derived  from  wdpA-.  118.32,  118.39, 
190.37,  298.31,  316.5,   380.23,  508.5. 

-apA-  dawn;  derived  from  -wdpA-. 
330.42-43,  524.24. 

-ape'ki-  anything  hard,  of  stone,  metal; 
-At-  copula.     136.43,  204.37. 

ape-  come  back  to  life;  -'si-  copula; 
hence  the  stem  presumably-  is  api-. 
400.2. 

ape'tawi-  half.     138.44-140.1,   210.19. 

api-  untie;  for  api'cku-  which  is  de- 
rived from  api'ckwi-,  see  Bull.  72, 
B.  A.  E.,  p.  78.  156.13,  518.3,  518.4, 
518.15. 

api-  precise  meaning  ?  immediate  pa.st 
time  and  motion  are  implied.  54.19, 
156.18,  170.18,  266.33. 

-api-  look,  see;  in  some  way  related  to 
-apA-,  etc.;  goes  with  wapi-.  46.27, 
46.28,  304.8,  316.7,  408.34. 


apiwltii-  make  up  a  party  ?  the  exact 
difference  in  the  meaning  between 
this  compound  and  wita-  (see  wi- 
with;  a-,  a-)  is  unknown  to  me. 
unless  to  express  past  time:  see 
api-.  602.20. 
aplta-   a   shortened   form   of   apiwltii-. 

602.18. 
-apo-  fluid;  combined  with  tAgwi-  and 
the  instrumental   -'kaw-,   mix    with 
soup.     236.33,  248.27,  532.26. 
-iipo-   boU    (possibly   an   initial   stem; 

-'s- instr.).     156.35,  156.36,  158.9. 
apot-  upside  down;  with  -n-  -n-  instr., 
hold     upside     down.        194.19      (?), 
512.17. 
-apya-  extend;  with  -a-  copula;  with 
pemi-  flow  (of  water).     58.42,  66.34, 
144.26,  296.23,  400.15,  528.27. 
-apyagi-  piece,  division,  slice;  usually 
in  symbolic  language.    514.10  (twice), 
550.34. 
a'pA'wa-,  a'pA'wii-  dream.     48.14,  70.1, 

330.26,  404.10,  550.5. 
il'pe-  (with  -t-,  -<'tci-)  forever,  always. 
148.1,  152.21,  296.23,  310.43,  384.2, 
390.35. 
a'pe'se'ka-  strangle  to  death.     156.34. 
a'pena-  take  vengeance  on.     94.1. 
a'penA-  not  take  care  of,  starve  (-to- 
instr.  for  inan.  obj.).     438.9,  440.32- 
33. 
-a'pena-  be  afflicted  with  disease   (no 
auxiliary) ;      obviously     related     to 
A'pena-  be  afflicted  with  a  disease 
(-'ka-  auxiliary) ;  Cree  has  an  exact 
phonetic    equivalent.      Correct    the 
previously    given    stem    to    -a'pena- 
and  A'penii-.     552.21. 
a'peniiwi-  alike;  related  to  a'pene  alike. 

230.9. 
-a'po-  boil  (medicine).     318.12. 
amAnowi-  lustful;   exact  form   of   the 
posterior  portion  uncertain.     222.17, 
248.29. 
-ame'ka-,  -ame'kA-,  phonetic  transfor- 
mations of  -ame'ki-.     410.16,  410.18, 
410.23,  608.4. 
ama-  know;  combined  with  -nagwi-  pay 

attention.     306.13. 
-ame'ki-  earth;  an  apparent  doublet  of 
-ame'kwi-:  see   Bull.   72,   B.   A.   E., 
p.     74,     under     -ame'ki-.       204.43, 
254.42. 


624 


LIST   OF   STEMS 


[ETH.  ANN.  40 


-ame'kwi-  earth;   solid   body,   and   so, 

sky.     144.16  (twice),  144.21,  3S0.24, 

392.42,  532.36,  532.39. 
ami-  contrive  to.    50.34,  304..36,  386.19, 

512.5,  552.33. 
nnil-     move     (camp).       56.13,    62.13, 

572.36. 
awA'si-     more.       62.42,     66.7,     296.3, 

30S.9,  556.9. 
awawi-  a  little  bit.     262.35. 
-awe- promise  (-m-instr.).     190.40. 
.\-   place,    own    (-"s-   -"to-   instr.) ;    be 

placed   (inanimate  copula  -"ta-) ;  at 

times,  practically  a  copula.     60.22, 

60.26,     60.27,    78.23,     82.22,    314.9 

(twice),  318.41,  384.7,  388.25,  406.41, 

612.28,  554.26. 
-A-  eat,  bite  (with  -m-  -t-  instr.) ;  middle 

voice     when     intransitive.        88.39, 

88.41,  128.7  (twice),  202.37,  298.14, 

600.2. 
-A-  an  inanimate  copula  derived  from 

-At-.      5G.38,    114.8,  316.25,  316.27, 

406.16,  466.33. 
-A-  an  inanimate  copula  derived  from 

-An-.    1.38.41,  140.30,  142.18,  298.15, 

330.44,  484.12. 
A'kA-  burn   (-'sw-  -'s-  instr.;  -'so-  -tii- 

middle).       90.17,     204.40,     278.36, 

314.36,  556.20. 
A'ka-   watch;    apparently    only    occurs 

when   combined   with  wapA-.     62.8, 

314.28,  462.20. 
A'kawi-  pursue  (-'-  instr.).     576.20. 
-A'kAmigi-  land,  earth   (substantival); 

-At-   copula.      56.1,    392.34,    396.18, 

468.9,  474.10,  512.20. 
-A'kiwi-  "have  doings"  in  slang  sense. 

310.39,  314.28,  330.29,  416.2-3. 
A'kowa-  the  last.     532.3,  532.16. 
A'ko'ckanawa-  wear  out  (of  clothing). 

64.26. 
A'ku-  as  far  as;  clearly  derived  from 

-\'kwi-;  but  by  what  phonetic  process 

is  unknown  in  the  cases  cited  below. 

164.32,  164.33  (twice). 
-.Vkya-  earth.     470.9,  514.12. 
A'kwawi-  fill.     62.39,  314.20. 
-A'kwa-    course    (of   sun);    with   nawi- 

noon;  combined  with  this  and  wa''tci 

(see  U-),  idiomatically  south.    48.13, 

296.34,  382.17,  508.20,  550.4. 


A'kwi-  extend;  with  -'ck- instr.  in  pro- 
portion as  one  wears  out  (clothing, 
etc.);  with  -'c-  instr.,  cut  off  as  far 
as.  46.26-27,  58.42,  66.34  (twice), 
68.37,  140.1,  316.20,  384.27,  384.36, 
444.10,  506.38,  556.18. 

A'kwi-  exhaustion.     46.32. 

A'kwi-  (with  postverbal  -t-  -''tci-)  sur- 
face.    392.40,  400.27. 

A'kwiya''tci-  worse,  more  so.  414.11- 
12,  440.28. 

Agam-  the  other  side  of.     388.14-15. 

Agawa-  (with  -n-  -t-  instr.)  desire,  want. 
86.36,  310.34,  382.19-20,  560.35. 

Agawi-  barely.     52.3-4,  600.6. 

-AgA-  sing  (-mo-  middle) ;  derived  from 
nAgA-.    594.26,  608.23,  608.25. 

Age-  a  subsidiary  form  of  Agen-.    414.7. 

Agen-  disappear  (evidently  a  fossilized 
compound  with  -gen-  as  the  posterior 
member;  or  Agi-  compounded  with 
-en-. 

Agi- disappear,  lose  (-'-  -'to-  instr.;  -'so- 
-ta-  middle).  48.28-29,  144.12, 
144.13,  474.37,  562.19. 

-Agi-  pay.     58.26,  58.27. 

Ago-hang  up  (-n-  -to-  instr.;  -"^tcin-  and 
-tii-  auxiliaries  when  intransitive). 
66.39,  122.34,  124.1,  144.35,  314.37, 
392.9,  392.43. 

Agoni-  snowy;  in  origin  a  compound. 
550.29. 

Agu'si-  play  the  bowl  and  dice  game. 

Agwa-  motion  out  of  the  water. 

AgwAUA-  cover  (precise  meaning  ?  -'w- 
-'-  instr.) ;  a  compound  of  Agwi-,  but 
the  posterior  element  is  obscure: 
Cree  and  Ojibwa  have  exact  pho- 
netic equivalents  of  the  compound. 
582.27,  600.12,  600.12-13. 

AgwApi-  fasten;  with  reduplication, 
AgwAgwApi-;  though  in  origin  surely 
a  compound  of  .\gwi-  cover  and  -Api- 
tie.     578.19. 

Agwi-  cover  (-'-  instr.) ;  the  exact  mean- 
ing of  the  compound  AgwAUA-  (-'w- 
-'-  instr.)  is  not  clear,  though  both 
Cree  and  Ojibwa  have  exact  pho- 
netic equivalents.     436.3,  444.18. 

Agwi-  be  in  water.     162.22. 

A'CA-  feed  (-m-  instr.;  -t-  when  a  dou- 
ble object  construction  is  used). 
48.21,  296.34,  572.9. 


michblson] 


LIST   OF    STEMS 


625 


A'cAt-  repay  (used  only  of  repaying 
the  goods  and  clothing  given  an 
adopted  person  at  the  time  of  an 
adoption-feast).     384.30. 

A'cc'kl-  adopt  (-■-  instr.);  the  modern 
form  of  u'ce'ki-.     482.5. 

A'ceno-  disappear,  die  (euphimism),  be 
absent.     54.6,  60.39,  300.37. 

A'ci-  make,  get  one  in  the  habit  of 
(rarely  with  postverbal  -"tci-;  -'to- 
instr.  with  inanimate  objects) ;  build 
(with  auxiliary -gji-);  build  for  some 
one  (-gaw-  instr.) ;  frighten  out  of  the 
brush  (of  animals;  -'kaw-  instr.). 
52.44,  296.5,  296.31,  410.40,  442.26, 
454.23. 

A'ci-  near,  against  (with  postverbal  -t- 
-Hri-).    488.36,  488.39,  488.40. 

A'ci'ckiwi-  mud.  560.12,  562.11, 
564.20. 

A'cita'i  sufficiently?     414.9. 

A'citoni-  trade  (with  the  auxiliary  -ga-, 
but  in  this  case  the  whole  combina- 
tion must  be  given  as  A'citoniga-, 
A'citoniga- [see  p.  617));  trade  with 
(with  the  instr.  -gaw-).  58.24, 60.18, 
60.20-21. 

A'cka-  dry  up  (with  -"sa-,  -'sii-;  with 
copula  -'ta-  if  caused  by  action  of 
the  sun).     484.27-28. 

A'ckA-  be  weary,  tired  (with  postverbal 
-■itci-).     302.41,398.30. 

A'ckAi^tci-  later  on;  -wi-  copula. 
580.15. 

A'ckepya-  drown.  58.18,  58.19,  144.17- 
18,  316.7. 

A'cki-  first,  fresh,  new.  46.9,  302.23, 
386.1,  452.3,  506.34. 

A'cki-  weary,  tired.     172.6-7,  222.29. 

A'cki-  worry  (combined  with  -ita-  and 
-ane-) ;  perhaps  same  as  A'cki-  weary, 
tired.     142.32  (twice). 

A'ckipAgi-  green.  54.36,  380.26,  392.43, 
399.23. 

A'ckwa-  last,  final;  with  -a-  for  copula. 
90.22. 

-A'ckwii-  belong  to  a  societj'  (not  in 
common  use) .     514.25, 514.26, 516.14. 

A'ckwi-  save  (-'-  instr.  for  logical  ani- 
mate objects;  -n-  in  double-object 
constructions).  56.18,  62.21,  80.14, 
86.31. 


A'ckwi-  stay,  remain.  56.13,  56.14, 
86.31. 

A'tci-  plant  (with  -gii-  auxiliary). 
402.37,  484.36,  5.58.23. 

A'Hci'kwi-  become  pregnant.  40.7, 
316.12. 

-A'^tciga-,  -A'^tciga-  flow,  leak.     306.43. 

A'tci-  against.     436.26,  436.27. 

-.\t-  an  inanimate  copula;  corresponds 
to  -'si-,  an  animate  copula.  54.21, 
58.2,  62.29,  82.14,  316.15,  526.36, 
528.1. 

Ata-  (perhaps  Ataw-)  round  about. 
330.32. 

Ata-  trade  with  (-m-  instr.) ;  "to  trade  " 
is  Atawa-,  with  -wa-  nearly  as  in 
mi'ciwa-  make  a  giving;  Cree  has 
phonetic  equivalents  of  both  of  these. 
604.16. 

Ata'kwapi-  have  fits  (middle  voice). 
608.36. 

Ata'p-  pick  up,  select  (secondarily;  -n- 
-n-  instr.;  probably  Ata'iJi-  is  the 
original  form  of  the  stem,  though  this 
has  not  been  shown  conclusively). 
118.21,  118.27,  318.1,  414.7,  508.26, 
558.16,  592.20. 

Atawa-  trade;  a  compound  in  origin; 
see  Ata-.     60.20. 

-AtA-  strike  down  (-'w-  instr.);  com- 
bined with  kl'eki-,  whip.  90.33, 
296.26,  382.12,  510.9,  576.25. 

-AtA'ugu-  carry  a  load  on  the  back. 
170.17. 

AtAma-,  AtAma-  smoke.  80.13,  86.7, 
208.18,  386.11. 

Atenawi-  less.     68.25,  88.8,  206.  25-26. 

-Ato- ask,  summon  (-m- instr.).  458.10- 
11,  458.11. 

-Atu-  seek  (combined  with  -nii-) ;  de- 
rived from  nAtu-  (combined  with 
-na-).     600.23. 

A'tawa-  be  on  one's  back.     382.28. 

A'sami-  too  much;  with  instrumentals 
-'-  -'to-,  -'kaw-  -'k-,  -'sw-  -'s-.  54.21, 
78.34,  334.21,  424.13,  608.26. 

A'sawi-  yellow;  in  combination  with 
-agi-  hide  and  the  instrumental  -'s\v- 
tan;  literally,  make  hides  yellow. 
456.5  (twice). 

A'sa-  tan  (with  auxiliary  -'ka-).     456.5, 

456.11. 


626 


LIST   OF   STEMS 


[ETH.  ANN.  40 


A-semi-  help  (-"-  instr.).  92.36,  118.16, 
298.1. 

A'sipi-  all,  in  a  cluster,  from  all  sides. 
60.9,  166.43,  204.5,  566.6,  566.8, 
578.7. 

All-  cut  a  pattern;  -'c-  instr.     302.5. 

An-  rot,  decay;  -et-  copula.  90.41, 
114.39. 

An-  meaning?  Combined  with  -apo- 
boil.     156.35,  158.9. 

-An-  an  inanimate  copula.  138.37, 
330.44. 

Ana'o-  fill  (of  a  drum) ;  -n-  -to-  instr. 
74.27-28,  78.13,  96.15,  124.3. 

-Anawi-  go  hunting.    166.6. 

Ana-  wrestle.     48.40,  48.41,  142.29. 

-Anamo-  breathe;  Cree  establishes  the 
stem.     156.43. 

Ana'k A-  spread ;  -'w-  (?)  -'-  instr.  144.23, 
316.42. 

Anagwi-  evening.  52.8,  130.15-16, 
304.12. 

Ana'po-  boil;  probable  mishearing  for 
Anapo-:  see  An-  and  -apo-  [boil]. 
318.11-12. 

-An A-  meaning  ?:  see  AgwAUA-.  582.27, 
600.12,  600.12-13. 

-AHA'ki-  precise  meaning  ?  high?  com- 
bined with  A'kwi-  means  "end"  (of 
a  tail,  stick,  tree) ;  with  the  inanimate 
copula  -At-.  464.19,  466.33,  554.5, 
576.40. 

AUAgwi-  fat.     196.41. 

AUA'tAgi-  make  string,  rope,  by  twist- 
ing.    306.2. 

-AnA'sita'i-  sole  of  foot;  a  rhetorical 
form  of  -AUA'sita-.     398.26. 

-.^uA'sita-  sole  of  foot;  as  .shown  by 
other  Algonquian  languages  this  is  a 
fossilized  compound;  for  Fo.x,  how- 
ever, it  must  be  given  as  a  unit. 
224.5,  224.6,  242.2,  256.38. 

AUA'pi-  clothe  in  finery.  170.29-30, 
170.30. 


-Ana-  meaning 


278.42. 


Ane-   be   fond    of,    associate   with,   be 

acquainted      with;      -"kaw-      instr. 

168.9,  168.19,  172.1,  310.29,  408.12. 
Ane'ka<'tci-  associate  with   (-"-  instr.) ; 

obviously    a    compound    in    origin; 

see  Ane-;  the  posterior  portion  is  at 

present  obscure.     50.8. 
Ane'ki'i-  few,  little.    52.7,  52.12,  302.9, 

386.33. 


Ane'ckane"'tci-  fill  a  pipe.     246.11-12. 

Anenwl-  swim,  bathe.  62.37,  84.3,2-3 
296.22,  296.23,  436.42. 

Anepya-  draw,  write  (with  the  auxili- 
ary -iga-;  -"-  instr.  for  inan.  object); 
write  to  (as  if  from  Anepyii'i-;  -gaw- 
instr.);  obviously  a  compound  in 
origin:  see  -pya-;  the  prior  member 
of  the  compound  is  not  clear.  482.1, 
514.28,  520.5,  522.35. 

Aneme-  say  farewell  (-'kaw-  instr.). 
466.26. 

Aneme'kwi-  upside  down.     58.37. 

Anemi-  continue;  not  combined  with 
instrumental  particles  so  far  as  is 
known.  48.23,  48.24,  52.15,  298.1, 
380.24,  380.26,  506.17,  550.15. 

Ani-  win  (-'-  -'to-  instr.).  384.19, 
384.20,  384.21,  384.22. 

Aniwawi-  nevertheless.     198.22. 

Auiwi-  surpass,  excel;  -'kaw-  -'k-  instr. 
88.1,  138.33,140.8,  240.5,  330.30. 

Ano-  lie,  tell  a  falsehood.     192.17. 

-Anowa-  cheeks.     116.13. 

-Ano-  hard  substance,  stone,  metal. 
198.33  (twice),  204.41. 

.-^no'ka-  order,  employ,  send  on  an 
errand  (-n-  instr.).  50.22,  52.26, 
300.28,  408.17,  518.22,  554.41. 

-Ano'kya-  do,  perform;  almost  invari- 
ably a  non-initial  stem;  very  rarely, 
apparently,  an  initial  stem.  134.27, 
134.34,  164.5,  240.28,  406.22,  454.31. 

Anwa-  willing  (with  postverbal  -t- 
-■itci-).     68.35,  184.15,  298.9,  594.9. 

Anwawa-  a  fossilized  compound  of 
-wiiwa-;  cause  to  resound;  beat  (of 
a  drum  -"w-  -"-  instr.) ;  blow  (of  a 
flute  -'t-  instr.) ;  combined  with 
-'se-,  shake,  make  resound  (of 
rattles);  with  auxihary  -iga-  when 
intransitive.  72.32,  90.21,  96.16, 
102.13,  468.2,  520.15,  582.28, 
584.18-19,  588.27. 

-Anwi-  meaning  ?  mouth?     132.12. 

Apa'se-  be  sunshine  (with  the  copula 
-tii-;  hence  the  probable  original 
form  of  the  stem  is  Apa'si-).     568.11. 

ApAuani-  laugh.  170.34,  170.36,  184.- 
26,  308.6,  436.26;  the  following  ap- 
parent irregular  cases  are  due  to 
haplology:  166.20,  214.23,  214.25. 

Api-  sit,  be  (not  the  copula),  stay,  set 
(of  sun);  with  -"sw-  instr.,  be  warm; 


MICHKLSOX] 


LIST  OF    STEMS 


627 


combined  with  kogi-,  grant  gifts 
(virtually) .  46.26,  48.19,  56.4,  58.33 
(twice),314.5-6, 314.6,  382.39,  398.22, 
478.39,  604.32. 

-Api-  tie  (-n-  -to-  instr.).  48.15, 
118.41,  122.13,  168.34,  300.5. 

-Apaiya- upper  leg.     318.38. 

Apwa-  broil,  I'oast.     142.19. 

Apwi-  wait  for  (-'-  -'to-  instr.) .  148.28, 
148.31,446.8. 

-A'penA-  to  use  for  a  purpose  (-to- 
instr.).     582.36. 

A'pena-  be  afflicted  with  disease.  Cor- 
rect previously  given  stem  to  A'penii- 
and  -a'pena-.  592.27,  592.39,  592.40, 
594.5,  594.6,  596.45. 

-A'pena-  make  hungry,  starve  (-'to- 
with  the  reflexive  pronoun  as  ob- 
ject).    76.15,  84.20,  592.30. 

A'pi-  prosperous,  with  good  cheer;  the 
last  reference  is  important.  380.31, 
396.27,  426.23,  466.25. 

A'pi-  upon;  combined  w-ith  -ane-  de- 
pend upon.  64.37,  138.24,  144.23, 
318.32,  470.17. 

A'pi-  extent,  duration  (with  post- 
verbal  -'t-  -'tci-  ;  -a-  copula).  48.16, 
50.9,  66.37  (twice),  304.25,  402.34, 
510.17,  550.35. 

Am-  eat  (-w-  instr.;  animate  objects 
only).  196.29,  198.12  (twice),  422.5 
(twice) . 

-Am A-  have  pain;  in  Fox  a  transitive 
verb  with  -t-  instr.;  see  also 
a'kwAm.\-.  198.13,  318.1,  318.2, 
318.3,  318.25,  318.26. 

Ama-  go  away  in  fear.     588.33. 

-a-  go;  apparently  only  occurs  in  the 
compound  wi''tca-  which  means, 
go  and  sta3'  with;  see  wl-  with. 
This  stem  is  not  the  same  as  a-, 
a-  which  has  the  same  meaning; 
-wa-  as  in  mi'ciwa-,  etc.  58.24, 
588.3,  598.35. 

-a-  meaning  ?  the  following  y  is  a 
glide  before  a.     48.18. 

-a'kya-  earth.     394.6. 

a'kwa-  upright  (of  posture).     204.10. 

-agi-  hide  (nominal) ;  final  1  of  the 
stem  is  not  converted  to  e  before  the 
instrumental  -'sw-.     456.5  (twice) . 

.a'ck.uni-  increasingly.  88.44,  134.40, 
148.44,  318.2. 


-at(e)-  be  absent.    54.32, 168.21, 174.33. 

-ane-  know,  mental  operation  (-m- 
-t-  fnstr.).  46.2,  46.13,  52.36, 
52.36-37,  296.2,  386.-5-6,  506.17. 

ilnigi-  funny;  combined  with  -ane-, 
laugh  at;  combined  with  igwii-, 
smile.    60.20,  62.26,  166.18,  310.23. 

-ano-  play  with  (combined  with  wi''tc- 
[see  Wl-  with]  and  -m-  -t-  instru- 
mentals);  colloquially  -iinA-.  50.3, 
50.4  (twice),  296.5-6,  296.37,  296.39, 
298.10,  384.9,  572.14. 

-awl-  do,  complete  plans.    80.36,  144.22, 

296.13,  314.17,  386.18. 

-e-  an  inanimate  copula  derived  from 

-et-.     64.32,  490.7,  552.7. 
-e-  an  inanimate  copula  derived  from 

-en-.    120.4,  138.4,  490.16,  592.44. 
-e'kii-,   -e'ka-  make   tracks;   combined 

with    pemi-     (q.    v.),    walk    along. 

122.16,     156.9,     302.35,     382.21-22, 

574.16. 
-e'kuno-  eat;  possibly  the  stem  is  -e'ku-. 

130.7. 
-ega-,  -ega-  dance.    88.24  (twice) ,  88.25, 

220.30,  224.5,  382.6,  526.1,  576.41. 
-c'ci-  meaning  ?  impel   to   a  course  of 

action  ?    with    -"w-    instr.      308.39, 

322.18,  322.36. 
-et-  an  inanimate  copula  corresponding 

to  the  animate  -'si-.     54.11,  56.27, 

68.14,  86.2,  90.41,  302.25,  550.19. 
-en-  an   inanimate  auxiliary,   used  in 

iterative  numerals  especially.    46.10, 

46.31,     58.27,     70.8,     74.36,     120.7, 

158.14,  304.5. 

-e'po-  snow  (verb) ;  perhaps  true  stem 
-'po-;  clearly  derived  from  me'po- 
snow.     408.8. 

i-  say,  say  to;  when  transitive  uses  -n- 
-t-  instr.  (a  few  forms  lack  this) ;  a 
few  intransitive  forms  are  replaced 
by  a  stem  si-.  48.11,  50.32,  50.36, 
52.19,  52.27,  52.41,  56.12,  58.26, 
70.34,  74.43,  84.31,  116.21,  118.11, 
122.22,  296.15,  296.34,  298.3,  298.15, 
312.7,  314.32,  380.6,  380.14,  404.21, 
512.38,  560.27,  560.29. 

i-  thither;  though  i'ci-  thither  and  in- 
thither,  strictly  are  i-  with  post- 
verbal  -'ci-  -n-,  for  convenience,  ref- 
erences to  these  are  given  separately. 
56.10,  116.28,  566.7. 


628 


LIST   OF    STEMS 


[ETH.  ANN.  40 


i-  thus.  It  is  probable  that  i'ci-  thus, 
and  in-  thus,  both  are  really  nothing 
but  i-  with  postverbal  -'ci-  and  -n-; 
but  it  should  be  noted  that  i'ci- 
occasionally  has  postverbal  -'tci-; 
for  convenience  i'ci-  and  in-  are 
listed  separately.     116.16,  426.40. 

-i-  an  animate  auxiliary.  48.30,  48.31, 
48.33,    56.33,    60.5,    62.23,    300.26, 

304.17,  312.1,  380.18,  382.20,  384.5. 
i'lieto-  say;  a  Sauk  stem   occasionally 

used    by     Foxes.       380.18,     380.22, 
382.32,  506.14. 
-iga-    an    animate    auxiliary.      60.19, 

90.21,  104.41  (twice),  106.8,  108.24, 
124.7,  142.20,  254.17,  258.2,  298.27, 
302.41,  382.12,  452.33,  458.14,  588.28. 

i'cawi-  do,  happen  to.  Perhaps  a  com- 
pound of  i'ci-  thus,  and  awi-.  46.1, 
46.35,  56.15,  60.38,  62.15,  66.9, 
76.17,   296.1,  304.2   (twice),  316.22, 

382.18,  506.1,  508.26,  512.30. 
i'cawA'se-  take  away  from  (-"k-  instr.). 

480.1. 

i'ci-  thither;  true  stem  i-  which  see  and 
in-,  thither;  given  separately  for  con- 
venience. 46.29,  54.9,  58.42,  60.4, 
68.16,  312.29,  388.17,  508.18,  562.1. 

i'ci-  thus;  see  i-  thus,  and  in-  thus; 
occasionally  has  postverbal  -'tci- 
with  the  auxiliaries  -gii-  or  -igii-; 
combined  with  -gen-,  it  is  so,  it  is  a 
rule;  combined  with  -m-  instr.,  speak 
thus  to.  46.10,  46.10-11,  46.30,  56.6 
(twice),  58.5,  114.11  (twice),  296.9, 
380.2,  384.5,  388.27,  390.29,  394.35, 
394.3.5-36,  506.22,  550.1. 

i'ci'su-  cough;  in  Fox  a  transitive  verb 
with  -t-  instr.     156.33. 

i'ciwape'si-  to  act  in  such  a  manner 
(?  a  fossilized  compound  of  i'ci-  thus; 
the  meaning  assigned  is  given  on  the 
strength  of  the  evidence  afforded  by 
Ojibwa  and  Algonkin).     574.33. 

i'ci-  clothe  (with  -'to-  instr.).     302.4. 

it-  happened  to  a  person  (intransitive) ; 
see  also  ito-.  156.42,  416.34,  416.35, 
416.42. 

-ita-  feel  (mentally) ;  with  -'a-  auxiliary. 

46.22,  46.23,  50.14,  56.29,  118.43, 
180.35,  260.12,  298.18,  386.32,  508.27, 
554.19. 

-ita'.\-  overpower  (-m-  instr.).  386.19, 
386.20,  472.29,  472.31-32. 


ito-  happen  to;  related  to  it-;  with 
copula  -migAt-,  ceremonial,  not  in 
common  use.  392.29,  396.22,  296.44, 
476.33. 

-i'so-  be  named;  combined  with  i'ci- 
thus,  be  so  named,  belong  to  such  a 
gens.  382.9,  382.35,  398.15,  420.23- 
24,  514.37,  514.38,  516.1,  516.3, 
516.14,  516.17,  550.1. 

in-  thither,  toward;  see  i-  thither; 
also  i'ci-  thither.  56.9,  74. .36,  316.8, 
534.6,  552.2. 

in-  thus;  see  i-  thus,  also  i'ci-  thus; 
with  instr.  -'kaw-  (?)  -"k-  [a  gener- 
alized meaning];  with  instr.  -'taw- 
-'t-,  hear  in  such  a  manner;  with 
instr.  -'sw-  -'s-,  cook  thus;  with 
instr.  -n~n-  give.  48.14,  52.7,  54.22, 
58.26,  58.27,  60.37,  62.16,  64.25, 
68.21,  124.36,  126.36,  166.33,  198.8, 
298.18,  304.18,  314.31,  330.18,  380.33, 
550.5. 

ina'kiwi-  hold  festivities  (-'to-  instr.); 
a  compound  in  origin.     580.3. 

ina'sAmi-  facing;  a  fossilized  compound. 
406.8,  410.20,  534.30,  534.37. 

inegi'kwi-  such  a  size;  a  compound  of 
in-  thus;  with  copula  -a-;  apparently 
not  with -'si-.    80.42,82.2,124.18-19, 

134.8,  156.25,  180.31,  180.32,  470.6, 

470.9,  470.10,  556.17,  584.9,  584.15. 
inegin-   such    a   size;    a    compound    in 

origin:  see  in-  thus,  and  -gin-  size; 
Ojibwa  and  Cree  have  exact  equiva- 
lents.    560.11-12. 

inowa-  tell,  say,  boast  (in  origin  a  com- 
pound of  ini-  and  -wa-:  see  in-  thus, 
and  -wii-  sound;  also  Bull.  72, 
B.  A.  E.  p.  74,  footnote  3;  also  the 
footnote  under  aw  A-  hand,  supra). 
510.28,  526.39. 

i'pi-  tie;  cf.  -Api-  ?  -n-  instr.  witli  an. 
obj.    118.41,  160.33,  534.32. 

Ig-  dweU;  a  virtual  stem  is  formed  by 
combining  the  possessive  u-  and 
the  animate  auxilary  -i-  with  tliis, 
thus,  uwlgi-.  50.1-2,  58.11,  62.2-3, 
62.3,  72.4,  410.2,  574.5. 

-Igwa-  eye  (nominal)  [very  rarely 
-igwa-;  under  what  .conditions  not 
determined];  face,  head  (secondarily) ; 
sometimes  combined  with  an  ob- 
.scure  preceding  n.  162.23,  174.2-3, 
380.35,  382.14,  382.15,  388.2,  398.1, 


AtlCIIELSON] 


LIST   OF    STEMS 


629 


43S.1,  444.18,  474.28,  474.29,  512.10, 
514.11,  550.1,  552.20,  556.20,  600.39. 

-ita-  go  with;  only  an  apparent  stem- 
compound  of  i-t-a-;  -I-  bears  the 
same  relation  to  \vi-  with,  as  -ap.\-  to 
wap.\-;  see  wl-  and  a-,  a-.     312.45. 

-I'til-  do,  perform,  hold  a  performance. 
168.30,  170.40,  170.41,  186.14,  298.8 
(twice),  308.10,  532.18. 

-I'ta-,  -i'ta-  dress,  clothe,  prepare;  -'- 
instr.;  with  nAna'i-,  get  ready,  dre.ss 
up.  172.24,  212.5,  256.38,  382.42, 
424.34,  426.3,  426.13,  588.1,  598.6. 

Inagwa'^tci-  cultivate  crops.     604.14. 

-inwiya-  umbilical  cord.  318.33,  318.35. 

5w-  wife;  combined  with  possessive  u- 
and  the  animate  auxiliary  -i-  (uwiwi-) 
forms  a  pseudoverbal  stem,  "take  a 
wife  unto  one's  self,"  "marry"  (of  a 
man  only).  48.10,  314.33,  320.12, 
436.8,  506.4,  506.5. 

-o-  discuss;  combined  with  na'i-,  and 
in  middle  voice,  say.  80.10,  88.27, 
464.21,  464.22,  468.35. 

-owe-  meaning  ?  combined  with  mya- 
and  -'si-  be  poorly  (of  health). 
330.17. 

-6-  carrv  on  the  back  (-m-  -t-  instr.); 
idiomaticalh'  the  passive  means,  ride 
horseback;  derived  from  no-.  46.12, 
48.23,  122.5,  300.4,  562.35,  564.38. 

-6-  plan  (-t-  instr.;  -atii-  passive). 
210.34,  232.23,  270.42,  272.1. 

-5ta-  crawl;  combined  with  mya-,  men- 
struate; combined  with  kl-,  serpent: 
but  in  this  case  -ota-  behaves  as  an 
a  a  stem  (seep.  617).  48.37,118.40, 
140.5,  140.11,  154.12,  160.29,  228.5, 
306.42,  314..34,  382.13,  486.5,  488.33, 
490.5,  570.7. 

-o'penA-  get,  get  the  better  of,  obtain 
possession  of  (-n-  instr.  with  animate 
object;  no  information  available 
when  the  object  is  inanimate) ;  re- 
lated to  na'pen.i-  (same  meaning)  in 
some  way.     560.23. 

u-  from,  whence  (with  postverbal  -t- 
-''tci-;  -n-  -n-  instr.;  rarely  -"-) ;  attack 
from  (-"taw-  instr.).  46.19,  48.25, 
60.26,  60.40,  62.11,  62.19,  62.31, 
92.43,  94.2,  130.6,  138.4,  296.16, 
298.29,300.27,  306.27,  382.16,  384.5, 
386.13, 394.12,  394.13,  508.13, 508.18, 


508.43,  508.44,  510.44,  524.42,  550.16, 
552.19,  562.1. 

-u-  meaning  ?  combined  with  kA'cki-, 
obtain  permission.     468.30. 

u'ce'ki-  adopt  (-'-  instr.) ;  the  old  form 
of  A'ce'ki-.  320.28,  332.22,  384.29, 
384.35,396.11,396.15,410.33  (twice). 

u'ce'ki-  wear  (of  clothing);  -t-  instr.; 
see  also  -'ce'kl-.  306.44,  306.44- 
308.1,  3.30.4. 

-ut-  meaning  ?  possibly  u-.     76.15. 

utAmi-,  bother,  hinder;  with  -'si-  be 
busy;  -'-  -m-  instr.     298.36,  318.41, 

318.44,  330.34-35,  558.20. 

-uta-  move  (camp) .  56.9, 146.32,  150.7, 
150.23,  154.30-31,  578.5. 

ute-  (with  postverbal  -'t-  -'tci-).  Exact 
meaning  ?  with  -n-  "by  the  hand," 
get,  obtain;  with  -'-  bother;  com- 
bined with  -ane-  worry  over;  with 
-ita-  be  worried  over;  with  -apA- 
recognize  by  seeing  (?).  152.1,  152.2, 
174.31,  312.25,  3'28.4,  394.4,  400.31, 
448.19,  486.19,  560.32,  568.13,  570.39, 
608.24. 

uteuawa-  fast;  implies  not  eating  the 
entire  day  and  night,  and  perhaps 
the  following  day;  mA'kAtawI-  (q.  v.) 
does  not  imply  this:  eating  at  10 
o'clock  or  any  fi.xed  hour  is  permitted. 
424.7,  550.30,  560.2,  560.6,  562.7, 
564.18,  564.19,  566.34,  582.14. 

utota-,  utota-  have  a  town;  a  pseudo- 
stem:  the  true  stem  is  ota-,  ota-; 
u  and  t  as  in  possessives.     574.23. 

-u'sa-  walk  (transitive  only) ;  phonetic 
(?)  or  rhetorical  (?)  modification  of 
-u'sa-.     426.21,  458.22. 

u's-  from  a  certain  distance.  118.39, 
184.40-41. 

-u'sa-  walk;  rarely  transitive  (-'-  instr.). 
46.21,  48.16,  48.37,  62.26,  80.38, 
96.10,  118.20,  310.43,  330.42,  330.43, 
380.28, 388.17,  390.32  (twice),  426.17, 
474.21,  508.17,  522.6,562.17,564.38, 
588.40. 

u'se'kawa-,  u'se'kawa-  come  from  such 
a  direction;  obviously  a  compound  in 
origin:  see  u's-;  the  posterior  member 
is  not  clear.     462.12. 

unapiimi-  a  pseudoverbal  stem;  take  a 
husband,  marry  (of  a  woman  only) ; 
a  compound  of  napii-  male  (not  used 


630 


LIST    OF    STEMS 


[KTH.  ANN.  40 


independently  in  Fox,  though  corre- 
sponding phonetic  equivalents  of  this 
occur  in  Cree  and  certain  other  Al- 
gonquian  languages),  u-  possessive, 
the  possessive  suffix  -m-,  and  the  ani- 
mate auxiliary  -i-.  558.29-30,  558.34. 

upa'ei-  be  raised  by  wind;  Cree  and 
Ojibwa  have  phonetic  equivalents; 
the  combined  evidence  of  Cree, 
Ojibwa,  and  Fox  shows  that  in  origin 
this  is  a  compound  of  upi-,  -a-,  and 
-'ci-  (all  of  which  see).     562.15. 

upi-  direction  upward  (primary  mean- 
ing; the  terminal  i  is  added  in  ac- 
cordance with  the  evidence  afforded 
by  both  Cree  and  Oj ib wa ;  accidentally 
resembles  English  up).     562.15. 

upi-  happy  (with  copulas  -'si-  -a-). 
236.26, 404.36, 412.34, 414.41,  608.10. 

upi'ckwa-  swell.    316.28. 

upyani-  slow  (-'si-  copula).  82.26, 
82.27  (twice),  82.28,  304.7,  334.40, 
554.24. 

upwi-  make  merry  over;  -"-  instr.  (used 
also  before  reciprocal -ti-).     82.9. 

uwan-pick  one's  choice  (combined  with 
-ane-) .     482.9., 

uwi'kani-  a  pseudoverbal  stem  mean- 
ing "have  a  friend";  in  reality  u  is 
to  denote  pos.session;  -w-  is  a  glide; 
-I'kan-  is  the  stem  "friend,"  which 
must  be  combined  with  a  possessive 
pronoun;  i  is  the  animate  auxiliary; 
the  reciprocal  is  uwl'kanetl-  (so!). 
564.45. 

aiya-,  aiya-  go.  1.50.9,  174.34,  380.10, 
384.31,414.22  [text  correct],  424.17, 
436.23,  448.25,  456.25. 

aiyadtcl'itci-  very.  128.36,  270.26-27, 
280.4. 

aiyatawi-  differently  (a  rare  stem). 
480.2,  532.35. 

aiyane'ci-  separate?  combined  with 
awi-,  branch  off;  see  aiyane's-. 
468.38. 

aiyane's-  separate?  combined  with  -ane- 
avoid,  dodge  (an  issue).     470.23. 

aiyapAmi-  back.  82.12,  150.27, 194.32, 
384.2,  534.24,  574.6. 

aiyawi-  separately.  94.18,  144.27, 
280.20,  514.26. 

aiyAni-  contest;  stem  not  certain;  pre- 
sumably reduplication  of  Ani-; 
-'w- -'-"[?]  instr.     124.18. 


aiya-  still,  yet;  with  postverbal  -'ci- 
-n-.  142.9,  178.41,  204.6,  574.15-16, 
578.38,  580.6. 

aiya'i-  while;  related  in  some  way  to 
aiya-.     518.23. 

aiya<'tci-  easily.     570.39. 

aiyi'kwi-  be  tired;  -'-  instr.  142.33, 
222.13,236.31,  242.21,474.28,568.38. 

aiylgwaml-  do  one's  best;  -'si-  copula 
when  used  (in  which  case  the  final  I 
appears  as  e).  62.8,  84.27,  168.13, 
234.41, 322.35, 468.38,  554.5-6,  554.7. 

ai3-rci-  keep  on,  continue.     314.23. 

aiylt-  meaning?  (combined  with  -ane), 
dedicate  to.     482.14. 

aiyinegwame-  remain  asleep,  pass 
awa.v  in  sleep;  as  shown  by  Cree 
and  Ojibwa,  a  fossilized'  compound. 
572.34. 

aiyo-  use  (with  no  instrumental  par- 
ticle; employs  the  ordinary  intransi- 
tive verbal  pronouns) ;  use  against 
(postverbal  -t-  and  instrumental  -n- 
unless  the  form  is  to  be  associated 
with  :i'sA'ka'Amotene'''tc'"  on  which 
see  Bull.  72,  B.  A.  E.,  p.  71,  last  para- 
graph).    54.3,    56..5,    98.33,    108.31, 

218.17,  304.23,  318.28,  444.13,  506.27 
(twice),  530.14,  552.19. 

-"a-  an  animate  auxiliary;  apparently 
occurs  only  with  -itii-.  46.22,  46.23, 
50.14,  56.16,  56.29,  118.43,  306.16, 
388.19,  510.6,  554.27,  564.30. 

-kawi-  march.    46.28,  142.7. 

ka'ka'ke-  become  scorched;  -'so-  -ta- 
middle;  hence  true  stem  probably 
ka'ka'ki-.     224.44,  224.45,  254.20. 

ka'kAmi-  straightwa.v.  58.6,  58.7, 
62.27,  318.35,  556.40. 

ka'ki-  dry  (so  far  as  known  only  with 
the  instrumentals  -'sw-  -'s-  before 
which  the  final  i  must  appear  as  e). 

556.18,  564.18,  566.33. 

kagigawi-  forever;  appears  as  kagigii- 
before  neniwi-  which  is  deri\ed  from 
a  nominal  stem.  236.13,  272.10-11, 
298.30,  424.12,  610.4. 

ka'ckAu.^-  whisper;  postverbal  -''tci-. 
136.15. 

ka'cki-  discover  (with  -'-  instr.);  dis- 
cover by  the  sound,  hear  (-"taw- 
-'t-  instr.).  114.25,  120.3,  184.37, 
388.11,  454.7,  596.26. 


michblson] 


LIST   OF    STEMS 


631 


ka'^tci-    start    (of    a    song) ;    compare 

katA-;  true  stem  probably  ka-  with 

postverbal-t--''tci-;  see  too  ka'^teipi-. 

530.14,  530.33. 
ka-itci-  joke,  jest  with.     388.39,  476.43. 
ka'^tcipi-  start  (of  a  song) ;  see  ka<'tci-; 

-pi-  at  present  is  obscure;  -to-  instr. 

124.19,  274.38,  530.17. 
katA-    start    (of    a    song;    -'-    [inan.] 

instr.) ;    true    stem    surely     is    ka-; 

postverbal   -t-     -•'tci-;    see    ka''tci-; 

*ti  becomes  tA  before  -'-  inan.  instr.: 

see  p.  616.     464.12,  468.16,  522.41, 

528.33. 
kato-  urge,  direct  (apparently  always 

reduplicated;     -n-     instr.).     512.29, 

530.3. 
ka'twi-  .sorrow,  grieve,  with  the  copula 

-•si-.     328.38,  328.43,  330.12,  334.20, 

434.14,  434.17. 
ka'sl-  wipe.     254.41,  254.42,  256.30. 
kanwa'ci-  a  very  long  time;  related  in 

some  way  to  kanwi-;  and  kenwa'ci- 

a  long  time.     226.7. 
kanwi-  long;  related  in  some  way  to 

kenwi-     (same      meaning).     114.36, 

114.40,  276.38. 
-kAkAmA'itci-    downcast    (of  feelings). 

478.11,478.17,  480.17. 
kA'ki-  conceal;   -'so-  middle;   -u-   -to- 

instr.     62.1,  130.36,  302.31,  438.22, 

438.23,  570.29,  582.22,  582.33. 
kA'ki'sowi-    demand    from    one     (-m- 

instr.).     552.31. 
kAga-  jest,  joke  with;  with  -t-,  -"*tci-; 

-m-  instr.     68.11,   228.24-25,  266.9. 
kAga'^tci'^tci-     maliciously,     to     one's 

detriment.     594.6. 
kA'cki-  abihty;    buy   (-'-  -'to-  instr.); 

persuade    (-m-     instr.);      combined 

with  -wa-  sound,  obtain  permission. 

62.10,    72.6,    86.38,    92.26,    296.14, 

296.25, 296.28,  384.20, 526.39,556.1-2. 
k.itawi-    nearly;    does    not    combine 

directly  with  instrumental  particles. 

48.16,  300.10,  398.46,  554.34. 
kAto-    have    one    do    something;    -u- 

instr.     300.24. 
kAnaw-    speak    (-i-    auxiliarj";    rarely 

-'kya-),  speak  to   (-n-  -t-  instr.);  is 

the  sense  of  (with  copula  -migAt-  and 

its   derivative  -migA-;  instr.    before 

the  sign  of  the  reciprocal).     50.39, 


52.14,  52.22,  58.17,  58.21,  70.9,  76.45 
(twice),  78.3,  308.40,  310.2,  386.12, 
400.43,  510.26,  526.33,  552.4. 

-kAna-  bone. 

-kakAta-  place  (of  tobacco  only). 
606.15. 

ka'ta-  die  (of  plants,  trees;  with 
auxiliary  -gen-  and  its  derivative 
-ge-).     436.28,  436.29,  490.12. 

-ke-  a  dissimilated  form  of  -ge-  q.  v. 
64.35,  86.41,  164.18,  306.34,  312.34, 
510.34,  516.15,  554.37. 

ke-  intensity  (with  postverbal  -'t- 
-'tci-) ;  with  copula  -"si-,  be  big,  im- 
portant, venerable;  with  -n-  instr., 
hold  firmly.  46.16,  46.33,  54.15, 
126.19,  128.35,  218.28,  296.6,  296.28, 
322.38,  386.28,  510.30,  586.21. 

ke-  come  to  view,  sight;  come  where 
there  is  a  view,  sight  (always  with 
postverbal  -t-  -'*tci-);  rise  (of  sun, 
stars) ;  final  i  in  ke"'tci-  is  lengthened 
under  unknown  conditions.  46.18, 
94.28,  118.28,  136.36,  154.31,  382.24, 
388.7,  568.14,  582.25,  598.44. 

ke'egwi-  get  away,  escape.  160.19, 
248.12. 

kekye'ckAtaw-  be  jealous  of.     334.30. 

ke'kA-  select,  call,  instruct  (with  -'w- 
-'-  instr.) ;  surelj'  derived  from  ke'ki- 
in  accordance  with  phonetic  law; 
appears  as  ke'ka'iga-  when  com- 
bined with  the  auxiliary  -iga-. 
60.19,  62.19,  72.16,  86.10,"  122.24, 
164.25,  300.9-10,  310.28,  392.26, 
508.18,  524.31,  552.17. 

ke'ki-  know  (combined  with  -ane-). 
46.2,  46.13,  56.1-2,  56.4,  296.2, 
298.32,  380.2,  380.14,  506.17,  550.23. 

ke'ki-  instruct  (-m-  instr.;  always  re- 
duplicated keg3  e'ki-) ;  same  as  ke'ki- 
know  (?).  304.22,  304.29,  308.42, 
322.1,  412.31,  558.8. 

ke'ki-  start,  begin  to  make;  -'to-  instr. 
84.12,  302.9. 

ke'kinawa-  represent,  be  well-known 
(postverbal  -t-  --itci-).  514.27, 
514.40,  516.15,  556.41,  558.2,  558.19. 

ke'kinawapA-  learn  by  observation, 
imitate;  ultimately  a  compound  in 
origin,  containing  either  -apA-  or 
wapA-,  the  prior  member  not  being 
entirely   clear.      Cree,    Ojibwa,   and 


632 


LIST    OF    STEMS 


[ETH.  ANN.  40 


Algonkin  have  exact  phonetic  equiva- 
lents of  lie'kinawapA-.  304.41, 
566.36,  588.12. 

ke'Iiino-  learn  by  observation  (-'so- 
middle)  ;  teach  (-'w-  -'-  instr.) ;  ob- 
viously a  compound  in  origin. 
114.20,  114.23. 

ke'kya-,  ke'kya-  be  very  old.  132.43, 
172.43,  304.33,  304.36,  392.36,  550.7, 
554.8. 

kegeni-  in  a  hurry  (-'.si-  copula).  94.26, 
126.7,  144.17,  312.19,  414.11. 

kegi-  have  with  one  (usually  an  in- 
transitive verb  in  Fo.\) ;  can  be  com- 
bined with  the  instrumental  -'ck-  if 
the  object  or  objects  are  not  known 
or  seen  to  be  with  one — the  complex 
kiwavvi-  is  used  if  they  are;  with 
-'ckaw-,  rarely;  combined  with  Api-, 
grant  gifts  (practically) ;  at  times 
seems  redundant.  46.31,  58.19, 
70.19,  266.12,  390.20,  398.40,  426.21, 

550.1,  552.10. 

kegonAgi-  inside  (of  a  canoe,  boat,  auto, 
train;  apparently  not  of  a  house, 
where  pitige  is  used).     58.33. 

kegya'ckAtaw-.  Exact  meaning  ?  com- 
bined with  -ane-,  be  stingy  toward, 
become  jealous  over;  a  fossilized  re- 
duplication. 94.1-2,  194.38,  262.39, 
320.11. 

kegyani-  hold,  support;  -n-  instr. 
202.8,  202.30,  202.40,  318.13,  318.22. 

kegyapi-  lose  natural  functions;  com- 
bined with  -Igwa-  (eye),  be  blind; 
combined  with  -'ca-  (ear),  be  deaf. 

174.2,  552.20. 

ke'cawA-  loosen;  -'w-  instr.     316.11. 
ke'ca-   gentle,    kind    (with    postverbal 

-t-    -<itci-).      152.36,    172.7,    306.33, 

326.20,  402.26. 
ke'ciiwi-  stir  fire.     258.2. 
ke'cigi- keep  going.     148.42-43,  150.33, 

152.34-35. 
ke'clpi-  itch  (with  -'si-  copula) ,  scratch 

another    (-n-   instr.),    scratch    one's 

self     (with     -no-    middle).       436.15 

(twice) . 
ket-  motion  out.     54.8,  154.12. 
ket-  take  off  (-n-  instr.  for  inanimate 

objects).      200.25,     306.38     (twice), 

332.24-25. 
ket-  motion  upward,  come  up  to  the 

surface  of.     388.20,  476.1,  476.20.        I 


ketA'kya-   still,   in   fixed   position;   -n- 
instr.     202.31,  202.32,  508.43,  510.3, 
510.37,  514.38. 
ketAgi-  spotted,  striped.    58.27,  58.28, 

512.16. 
kete'ckl  escape,  escape  from  (-'-instr.). 

132.12,  132.13,  442.30. 
ketemi-  have  pity   upon,   bless   (with 
-naw-  instr.);    combined  with    -agi- 
(which  has  -'si-  -a-  as  copulas;  -'- 
-'to-    as    instrumentals),    wretched. 
46.1,  52.23,  54.14,  54.15,  56.25,  72.7, 
76.41,  188.23,  300.23,  380.5,  390.23, 
390.40,  412.35,  506.32,  550.6. 
ke't A- former.     326.18. 
ke'tena'i-  be  true;  derived  from  ke'tenA 

surely.     572.32. 
ke'tenami  really,  truly;  kegye'tenSmi- 
when    reduplicated;    fossilized    com- 
pound.    312.37,  430.22,  586.26-27. 
ke'tenA-     truly,     surely;     kegye'tenA- 

when  reduplicated;  -m- instr. 
ke'twawe-  be  a  successful  hunter;  -'si- 
copula.     186.13. 
ke's-  how   many   times;   the  final  -'s- 
probably  is  not  a  part  of  the  stem, 
though  it  is  difficult  to  prove  this 
rigorously.     326.4. 
ke'si-  cold  (of  weather;  with  -a-  copula; 
with  wa<itci-  [see  u-]  and  -a-,  idio- 
matically,    north).        76.1,     116.30, 
386.27,  510.1,  550.29. 
ke'sl-    wipe,    wash.      258.27,    258.28, 

258.31,  262.13,  332.26,  438.1. 
-ken-    a    dissimilatcd    form    of    -gen-. 

130.10,  204.32,  506.17,  522.13,  604.29, 
606.7. 

kena-  slowly,  softly  (with  postverbal 
-t-  --itci-) ;  -"to-  instr.  126.12, 138.34, 
220.39,   408.4. 

kenwi-  long.     118.13,  528.34. 

kepe'tawi-  exact  meaning  ?     602.13. 

kepi-  block,  obstruct  (-'ckaw-  -'ck- 
instr.) ;  often  combined  with  an  ob- 
scure -U-:  so  also  Cree  and  Algonkin, 
and  so  presumably  in  other  Central 
Algonquian  languages;  with  the  aux- 
ihary   -'.sen-.      58.6,    156.43,   304.15, 

434.11,  558.8. 

kemi-  rain  (with  the  inanimate  copula 

-a-).     1.38.40  (twice),  138.43,  484.30, 

588.33. 
kemote-  steal,  steal  from  (-m-  instr.). 

80.18,  80.19,  80.20,  306.29   (twice), 

570.25. 


michelson] 


LIST  OF   STEMS 


633 


-kigi-  go ,  move.     600.23. 

kl-,  a  derived  form  of  kiwi-,  q.  v.  If 
we  assume  the  following  phonetic 
shifts,  namely  -iwo-  becomes  -iyo- 
and  -Iwu-  becomes  -iyu-,  a  number 
of  cases  are  readily  explained;  hap- 
lology  will  also  explain  some  cases. 
In  addition  it  appears  that  ki-  is 
used  in  place  of  kiwi-  before  the 
stems  kegi-,  tAn-,  t.\"ci-,  paml- 
either  exclusively  or  nearly  so. 
46.12,  58.12,  140.5,  266.7,  382.13, 
386.28,  484.13,  510.36,  514.11,  522.6, 
576.7,  586.29. 

kV-  a  collateral  form  of  ki'ci-;  com- 
bined with  pya'^tci-  (see  P3'a-,  pya-) 
seems  to  intensify  the  notion  of 
pa.st  tune.     396.13,  510.31. 

krka-  rebuke,  blackguard  (-m-  -t- 
instr.).     572.40,  602.41-42. 

kl'ka-  head  oflF.     382.22. 

ki'kl-  move  (of  a  dwelling) ;  lives  on 
farther  (idiomatically);  -gaw- iiistr.; 
-ga-  auxiliary.  90.28, 134.20, 178.26, 
178.40,  210.21. 

krkl'ki-  contrary,  nevertheless;  with 
-'si-,  be  perverse;  with  -nu-,  defy; 
with  -m-  instr.,  insist,  contradict. 
56.24,  62.24-25,  66.8,  298.42,  322.14, 
322.16,  414.24,  550.26. 

ki'kit- cry,  wail;  be  a  cry-baby;  onoma- 
topoetic  in  origin.  318.43,  556.41- 
42. 

kigano-  celebrate  a  gens  festival,  make 
an  oflFering  in  a  gens  festival.  70.12, 
82.4,  82.5-6,  420.25,  420.26,  514.30, 
556.32. 

kiganwi-  hold  a  gens  festival  for; 
evidently  bears  the  same  relation 
to  kigano-  as  aiitcimwi-  does  to 
a"'tcimo-,  even  if  these  last  are 
strictlj'  not  true  stems  (see  sftci- 
tell).     396.40. 

kIgi-  strong,  well  (-'-  instr.,  -'si- 
copula).  148.4,  152.17,  204.35, 
262.10,  278.39,  278.42. 

kl'cagu  (always  with  postverbal  -t- 
-''tci-)  as  much  as  jsossible;  with 
the  copula  -'si-.  46.11,  46.36,  94.16, 
300.18,  406.19,  508.5. 

ki'ci-  completion  (-'-  -'to-  instr.), 
promise  (-m-  instr.),  earn  (-'kaw- 
-'k-  instr.),  have  ([-'ckaw-?]  -'ck- 
instr.),   cut    (-'cw-   -'c-   instr.),    cut 

3599°— 25t 41 


witli  ax  (-'-  instr.  with  inan.  obj.  [the 
corresponding  -'w-  is  not  \ised]),  cook 
(-'sw-  -'s-  in.str.),  take  up  (-n-  with 
inanimate  object  only) ;  with  inani- 
mate auxiliary  -ta-.  46.6,  46.18, 
46.29,  48.15,  54.5,  76.12,  80.23,  80.34, 
84.44,  88.15,  296.35,  300.4,  382.28, 
386.6,  400.34  (combined  with  i- 
say),  408.4,  506.14,  508.17,  512.32, 
558.11,  564.11  (twice),  566.36. 

ki'cowa-,  agree  upon  (transitive  only; 
-n-  instr.) ;  obviously  a  compound  of 
ki'ci-  and  -wa-  (q.  v.),  but  the  ter- 
minal a  is  quite  certain;  cf.  wAnl'ka- 
and  WAnrkii-.     80.35,  80.39. 

ki'cowi- warm.     588.1  (twice). 

-ki'ck-line  (?).     58.37,58.38. 

ki'ckA-  suddenly.     200.26. 

ki'cki-  cut  off  (-'cw-  -'c-,  -'w-  [?]  -"- 
instr.);  combined  with  -AtA-,  whip. 
78.32,  78.33,  296.25-26,  382.12, 
382.14,  486.27,  566.32,  576.22,  576.39, 
578.10. 

kitAnego-  fool  around;  a  compound  of 
ki-  (a  derived  form  of  kiwi-)  and 
tAnego-.     586.29. 

ki'sa-  difficult,  hard  for  one  (-'si-  cop- 
ula) ;  in  vain;  restrain  by  words,  inter- 
fere with  (-m- instr.).  146.36,332.38, 
332.40,  600.21. 

kinagwi-  freely,  confidently.  190.41, 
192.7. 

kini-  sharp.     58.39,  252.9. 

klpi-  motion  downward.     318.13. 

ki'pu-  fill.  128.43,  140.32,  246.7, 
414.3,  414.10. 

krnii-  secretly;  with  the  instrumental 
-■-  (before  which  the  terminal  i  ap- 
pears as  a)  ,  surprise;  with  -n-,  -'ckaw- 
used  in  obscene  senses;  with  -'kaw- 
used  mosth'  in  an  obscene  sense;  fre- 
cjuently  combines  with  a  stem  -6- 
(with  postverbal  -t-,  -■'tci-) ;  becomes 
kiml-  before  -''tc''  and  a  few  other 
cases.  50.38,  60.19,  62.12,  86..5, 
138.33,  170.16,  242.1,  296.25,  550.27. 

kiwa-  (with  postverbal  -t-  -""tci-)  lonely, 
sad;  -'si-  -a-  copulas.  68.16,  80.1, 
124.5,  132.3,  328.3,  412.32. 

kiwani-  be  lost.     46.13,  13032,  442.24. 

klwii-  return.     48.2,  150.4,  398.36. 

kiwi-  indefinite  motion,  go  about 
(-'kaw-  instr.) ;  appears  as  kly-  be- 
fore -u'sa-   (klyu'sa-),  and  forms  a 


634 


LIST   OF   STEMS 


[ETH.  ANN.  40 


pseudoroot  (whence  the  peculiar  re- 
duplication kiyukiyu'sa-) ;  see  ki-; 
combined  with  i'cawi-,  loaf  around. 
48.22,  52.25,  62.2,  68.43,  296.3.3, 
300.34,  380.34,  510.9,  552.10,  562.3, 
592.26-27. 

kiwita-,  kiwita-  dwell,  stay  around,  loaf. 
50.1,  88.12,  96.6,  152.21,  306.17, 
306.21, 312.16,  380.29,  394.26,  526.39, 
554.11. 

ko'ka-  upset,  overturn.     58.15,  58.36. 

kog!-  mire,  wash  (with  -n-  -n-  instr. ;  e 
takes  the  place  of  i) .  62.37,  244.31 , 
244.33,248.24,  298.23,  318.30. 

konAno'i-  play  the  women's  double  ball 
game.     384.11. 

ku-  fear  (-"s-  -'t-  instr.);  an  intransi- 
tive compound  of  this  occurs  (ku- 
'ta'^tci-),  and  both  Cree  and  Ojibwa 
(and  possibly  other  Algonquian  lan- 
guages also)  have  exact  phonetic 
equivalents  of  this;  at  times  a  double 
instrument  is  found,  made  up  of  -'s-, 
and  -taw-  -t-;  thus,  -'setaw-  -'set-. 
46.27,  78.37,  128.22,  140.19,  202.5, 
230.18,  266.7,  304.26,  306.  6,  316.17, 
316.19  (twice),  414.24,  420.2,  444.27, 
574.7,  576.35,  586.35,  594.24,  604.30. 

ku-  try  (with  postverbal  -t-  -""tci-) ;  with 
-n-  -n-  instr.,  feel;  with  -'sw-  -'s- 
instr.,  try  to  cook;  with  -'-  -'to-  instr., 
make  something;  combined  with 
awi-,  try.  140.16,  296.32,  296.33, 
298.14,  302.9,  302.10,  318.3,  398.21. 

kuku-  die  suddenly  [?]  (with  -'si-  cop- 
ula).    462.18. 

ku'ki  turn,  change;  -'w-  -'-,  -n-  (?) 
-n-  instr. ;  occasionally  with  the  aux- 
iliary -'cka-,  -'ckii-.  116.40,  124.42, 
252.10,  258.1,  332.1,  524.37,  530.15. 

ku'ku'kl'ka"'tci-  blow  the  flute  (with 
auxiliary  -ga-) ;  an  onomatopoetic  and 
archaic  stem. 

kugwa-  (with  postverbal  -t-  -■'tci-) 
practice.     124.19,  276.22,  296.12. 

kugvvji'ki-  change  (especialh*  of  sea- 
sons), turn.  380.24,  390.4,  392.41, 
418.23-24,  592.27. 

kugwi-  thrust  aside,  jerk.  242.37, 
278.32. 

ku'ckw-  dangerous.     330.25. 

kutawepya-  push  in  deeper  ?  (-'w- 
instr.)!     686.7,  586.24. 


kutAgi-  suffer,  make  suffer  (-'-  -'to- 
instr.).  84.20,  140.1,  304.10,  306.43, 
414.14,  564.11. 

kutwa'cigA  six;  short  for  uegutwa'cigA. 
556.30  (as  a  virtual  stem). 

ku'si-  play  the  Indian  bowl  and  dice 
game  (with  auxiliary  -ga-) ;  a  short- 
ened form  of  regular  Agu'si-;  the 
shortened  form  can  occur  only  in 
certain  persons  and  modes.  384.10, 
384.11. 

kunAgwI-  get  through.  46.22,  46.23, 
58.22. 

kya-  conceal,  hide  (transitive;  -n — t- 
instr.).     166.37,  406.35. 

kyawA-  be  jealous  of  (-m-  instr.) ;  see 
kyawa-. 

kyavva-  be  jealous.  310.6,  322.28, 
428.33. 

kwago'6-  cry  out  at  the  top  of  one's 
voice,  address  loudly  (-m--t- instr.). 
46.14,  200.17,  420.24,  518.24-25, 
566.2. 

kwa'ckwi-  motion  downward.  88.31, 
128.7,  256.9. 

kwa'ckwi-  motion  upward  [?];  the 
compound  kwa'ckwina'siga-  means, 
he  makes  it  boil:  see  p.  538.     512.3-4. 

kwapi-  scatter.     58.34,  142.30. 

kwA'kwiti-  lift  up  (-n-  -n-  instr.). 
468.18. 

kwapA-  dip  (water) ;  true  stem  prob- 
ably kwApi-  (kwapi-)  but  not  quite 
certain.     180.15,  258.24. 

kwii'kwa-  surely,  entirely.     80.12. 

kwi-  surely,  certainly.     584.26,  586.11. 

kwlyena'i-  do  exactly  right;  derived 
from  kwlyen"*',  exactly;  compound 
of  kwTyen°»"  and  -i-.     310.33. 

kwiuAtawi-  be  in  want;  be  discouraged, 
sorrowful;  be  perplexed;  -'si-  copula. 
140.11,  194.16,  320.20,  322.5,  392.37, 
452.20,  560.16. 

kwino- long  for.    50.27-28,  94.8,  328.17. 

kwaiya-  already;  with  postverbal  -n-, 
-■ci-.  56.12,  150.8,  240.28,  240.30, 
310.29, 324.12,  396.23,  428.21,  510.14. 

kwaiya'kw-  be  over  a  thing,  be  cured. 
304.3. 

-'kawa-  make  tracks.    398.25. 

-'ka-  pretend  (-'so-  middle),  act  [in 
pantomime,  usually]  (-no-  middle). 
296.9  (twice),  382.i3,  524.32,  584.27. 


MICHELSONj 


LIST    OF    STEMS 


635 


-'kii-  an  animate  auxiliary;  nouns  lose 
a  part  of  their  noun-forming  ele- 
ments before  this.  It  should  be  es- 
pecially noted  that  when  combined 
with  A'penaweni  (disease),  the  'ka 
of  A'peniiwene'ka-  behaves  very  dif- 
ferently, falling  in  part  with  the  a  a 
stems  mentioned  on  page  617.  Full 
rules  are  not  known;  but  in  this  case 
'kii  appears  before  y  of  subordinate 
moods  as  'kai  and  as  'ka  before  w  of 
subordinate  moods,  and  yet  remains 
'ka  before  's  of  subordinate  moods. 
On  account  of  the  importance  of 
this  distinction  from  a  practical 
point  of  view  two  entries  of  'ka  are 
given,  the  first  being  the  normal  case. 

(a)  52.20,  300.20,  310.11,  388.40, 
392.6,  456.5,  4.56.11,  604.15,  604.22; 

(b)  88.11,  156.33,  592.39,  592.40, 
604.22. 

-'kA-  seek;  -taw-  instr.     62.5,  62.8. 
-'kA-  leave  (with  -n-  -t-  instr.).    150.43, 

176.21,  380.31,  392.35,  396.20. 
-'kA-  meaning?     124.24. 
-'kAma-,  -'kAma-  smoke.    80.17,  222.15, 

246.12. 
-'ki-  ground;  clearly  derived  from  A'ki- 

ground.     550.29. 
-"kuna-  blanket.  380.31,  390.28,  392.37, 

394.5,  400.32,  426.24. 

-'kya-    an    animate    auxiliary.      72.21, 

76.3,  78.3,  148.9,  574.35. 
-'kwii-  head,  hair.     46.39,  48.4,  114.40, 

154.6,  304.13,  406.7,  514.2,  582.27. 
-'kwawa-  woman    (so;  not   as   in    the 

grammatical  sketch  in  the  Hand- 
book of  American  Indian  Languages) ; 
see  mi'keme'kwawa-.  440.2,  446.34, 
448.5. 

-gawi-  drops  (of  water) ,  combined  with 
pAgi-;  -'to-  instr.     258.20. 

-gawi-  motion.    526.35-36,  526.37. 

-ga-foot.  46.38,314.40,408.26,  512.19, 
512.20. 

-gapawi-  stand  (transitive;  -'-  instr.) ; 
stand  toward  (-'taw-  instr.) ;  related 
in  some  way  to  -gapa-.  400.37, 
488.36,  508.14,  570.24. 

-gapa- stand  (intrans.).  118.37,242.2, 
380.31-32,  390.28,  464.19,  508.13. 

-gapi-  foot;  related  in  some  way  to 
-ga-.     228.28  (twice),  230.27,  238.25. 


-gA-  an  inanimate  copula  derived  from 
-gAt-.      54.6,    140.32,    296.3,    308.3, 

486.33,  486.39. 

-gA-  meaning  ?  Obviously  related  to 
the  auxiliary  -ga-,  and  the  instru- 
mental -gaw-  -g-;  see  piti-.  70.10, 
160.29. 

-gA- speak  badly  of,  contradict.    168.13. 

-gA'ca-  hoof  (of  animals),  finger-nails. 

132.35,  228.3,  390.5,  478.10. 

-gAt-  an  inanimate  copula.  54.10, 
54.27,  64.7,  296.35,  386.23,  388.37, 
514.10,  560.5. 

-gAmigi-     family,     dwelling.        62.30, 

154.34,  476.38,  600.19. 

-ga-  an  inanimate  auxiliary.  50.4, 
50.24,  54.9,  60.4,  84.1,  92.8,  il4.11(?), 
118.16,308.4,  (twice),  316.34  (twice), 
384.10,  396.4,  510.40,  514.32,  518.5, 
550.7,  550.8,  558.7. 

-ge-  an  inanimate  auxiliary  derived 
from  -gen-.  58.8,  60.23,  64.14,  508.13, 
508.39,  514.8,  554.5,  576.41. 

-gen-  an  inanimate  copula;  goes  with 
animate   -gi-.      58.5,    70.21,    298.24, 

382.41,  392.18,  600.27,  608.22. 

-gi-  grow,  mature;  sort,  kind;  at  times 
simply  a  copula;  -'-  -'to-  -n-  -n-  (? 
rarely,  if  at  all)  instr.  46.9,  50.9, 
68.27,80.3,80.5,116.40,140.3,168.14, 

270.36,  276.2,  296.32,  298.13,  304.2, 

304.42,  386.27,  512.18,  516.7,  566.17, 
600.7. 

-gin-  size;  preceding  i  is  converted  to  e 
before  this.  198.8,  226.4,  386.16, 
386.18,  560.12,  570.17. 

-go-  hang;  derived  from  Ago-.    62.29. 

-guna-  day;  a  secondary  form  of  -guni-. 
54.6,  64.7,  296.35,  318.35,  398.21. 

-guni-  day;  lengthens  to  -gunI-  before 
-''tc'';  becomes  -guna-  under  un- 
known conditions  (apparently  by 
vocalic  harmony;  many  other  Algon- 
quian  languages  show  the  correspond- 
ing doublets).  54.5,  304.44,  304.46, 
382.1-2,  392.10,  550.30  (twice),  560.2. 

-guma-  projection  out  from  a  base; 
point;  nose.     252.9. 

-gwa-  sew  (intransitive;  middle  voice). 
296.12,  296.16,  296.17  (twice),  296.20, 
298.38. 

-gwam-  sleep.  90.39,  90.42,  94.16, 
114.40. 


636 


LIST   OF   STEMS 


[ETH.  ANN.  40 


-gwetAni-  meaning  ?.     122.19. 

-ya-  smell;  -m-  instr.,  often  with  -gu- 
(passive  sign)  combined  with  the 
copulas  -'si-  -At-.  84.41,  84.43,  84.44 
(twice),  90.16,  156.45,  198.44. 

cagwi-  unwilling,  combined  with  -ane-. 
5S.16,  92.17,  298.7, 402.12,  558.36-37. 

capwa'ci-  apart,  separate.     380.34-35. 

capwi-  motion  througli.     526.19. 

cawi-  be  hungry;  -'si-  copula.    130.10. 

CA-  put  food  in  one's  mouth  (symbol- 
ically and  actually);  with  -'k-  instr.; 
when  reduplicated  takes  in  part  of 
the  instr.  particle  and  pronominal 
object;  related  to  a'ca-  in  some  way. 
458.16. 

cA'kwi-  weak;  -'si-  -a-  copulas.  90.42, 
114.40,  126.15,  154.9,  490.14. 

CA'ki-  soft,  kind.     242.37. 

CA'cAwi-  rub  down  (to  make  limber) ; 
-n-  instr.     238.2-3,  240.12. 

ca'ca'ku-  generous  (probably  -'kwi-  is 
the  true  termination;  this  would  be 
the  termination  in  accord  with  what 
is  known  of  Algonquian  philology). 
306.31,  572.4. 

cegi-  repose,  lie  (with  -'cin-  and  -'sen-). 
46.32,  46.37  (twice),  302.39,  316.36- 
37,  382.23. 

cegwi-  crush.     132.27. 

cimoge-  smoke  (noun;  of  tobacco); 
probably  an  English  loan-word. 
246.5. 

ci'kawi-  moisten.     318.32. 

cigawi-  be  a  widow,  widower  unreleased 
from  death-ceremonies;  denomina- 
tive formed  from  cigawA  and  the 
animate  auxiliarj'  -i-.  330.28,  332.5, 
332.14,  title  434,  442.14. 

cigw-  nought,  useless,  of  no  account. 
448.17. 

cigw  A-  remain,  left  over  (of  bones) ; 
possibly  a  compound  of  cigw-  and  -a- 
[eat].    256.5,  262.21,  262.28,  536.14. 

cigivi-  wear  out  (-'ck-  instr. ;  of  clothes) . 

456.16. 
ci'ca-,    ci'ca-    hunt     (never    combined 
with  instrumentals;  intransitive  ex- 
cept in  combinations) .    52.20,  118.19, 
328.30  (twice),  424.25. 
ci'cl'ki-  rub  down.     236.34,  236.36. 
cipi-  tough,  hard. 

CO 'cki- straight.  144.26,  234.11,  238.25, 
318.39. 


co'ckwi-  slip,  gUde  (of  birds  in  the  air) ; 
with  -'ckaw-  instr.;  combined  with 
this  and  auxiliary  -ga-,  not  only  the 
usual  phonetic  shifts  take  place,  but 
haplology  also;  co'ckwi-'ckaw-ga- 
becomes  co'cku'ckaga-  in  accordance 
with  the  ordinary  shifts,  whence 
co'ckaga-;  similarly  when  combined 
with  -'cka-  -'cka-;  combined  with 
-'cin-,  slip  and  fall;  uses  copulas  -'si- 
-a-.     68.4,  464.27,  468.17. 

-'cawa-  fire  (verbal) ;  converts  preceding 
-i-  to  -e-.     254.25. 

-'ca-  ear;  combined  with  in-  (thus),  hear. 
54.32,   120.5,   120.8,   130.18,   130.21, 

134.2,  396.33,  558.3. 
-'cii-  blaze.     178.20. 

-'ce'kl-  be  clad,  wear  (of  clothing) 
(-t-  instr.) ;  see  also  u'ce'ki-.  332.28, 
434.32,  442.16  (twice). 

-'ci-  place,  put  to  rest,  lay  down ;  some- 
times, a  copula  (when  trans,  has 
animate  objects  only;  -m-  instr.); 
derived  from  -'cin-.  46.32,  46.37, 
82.21,  142.36,  144.23,  172.21,  318.3, 
382.36,  388.32,  408.26  (twice),  488.19, 
516.8,  562.15. 

-'ci-  gradually.     272.14. 

-"ci-  hunt  for  (-'-  instr.  with  inanimate 
object) ;   converts   preceding   i  to  e. 

458.3,  604.25. 

-'cin-  (animate  onh-)  lie  down,  some- 
times almost  a  mere  copula;  com- 
bined with  pAgi-,  set  (of  sun),  alight 
(of  birds) ;  corresponds  to  inanimate 
-'sen-.  46.15,  46.39,  116.43,  142..36, 
144.18, 186.40,  302.39,  304.18,  382.24, 
394.19,  536.13. 

-'cl'i-  a  rhetorical  form  of  -'si-  (cj.  v.) ; 
regularly  with  tcAgi-.  142.25, 
428.38,  488.26,  556.42. 

-'ci'a'i-  animate  copula;  a  rhetorical 
diminutive  of  -'si-.     302.8. 

-'cka-,  -"cka-  an  auxiliarj';  terminal  i 
of  a  preceding  stem  changes  to  e 
before     this.     56.9,     134.3,     172.17, 

306.4,  306.6,  388.19,  438.41',  474.29, 
530.15. 

-'ckenii-  be  crowded  (of  persons) ;  pre- 
ceding wi  apparently  changes  to  o. 
278.6,  466.1. 

-'cki-  sort,  kind;  preceding  i  before 
this  becomes  e.  52.14,  52.23,  62.2, 
114.36,  508.41,  552.2. 


michelson] 


UST  OF   STEMS 


637 


-'eko-  feel  (-"so-  -tii-  middle) ;  preced- 
ing i  is  converted  to  e  before  this. 
426.25,  480.21  (twice). 

-'cko-  meaning  ?     532.33,  536.2. 

-'ckwa-  head;  ordinarily  -A'ckwa-; 
both  the  syllabic  text  and  the 
phonetic  restoration  support  -'ckwa- 
in  the  passage  cited,  but  perhaps 
both  are  at  fault.     154.7. 

-'ckwi-  meaning  ?  used  with  api- 
untie;  correspondents  of  the  same 
combination  are  found  in  other 
Algonquian  languages.     188.12. 

tcagi-  all;  with  -'-  instr.,  kill  all;  with 
-'ck-  instr.,  wear  all  out  (of  clothing, 
etc.);  -'cka-  -'cka- auxiliary.  54.17, 
56.5,  66.17,  60.22,  62.25,  72.20, 
90.30,  302.40,  306.4,  388.5,  392.8, 
444.8,  480.22,  506.15,  652.20. 

tc.\-kwi-  short.     80.12,  402.14,  464.31. 

tcAgi-  small,  little;  with  the  copula 
-•ci'i-,  rarely  -'ci-al-.  76.20,  298.5, 
300.17,  428.38,  666.42. 

tcAtcAtApi-  in  succession.     52.6. 

tcApSgi-  motion  into  water.  52.4 
(twice),  304.5,  306.39,  686.5. 

tca^tcage-  cry  out.  488.16,  488.40 
(dissimilated),  490.2  (s.ame),  490.4, 
506.14. 

tcawi-  alike,  equally,  both;  related  in 
some  way  to  tcawi'cwi-.  60.9,  56.13, 
168.43,  186.27,  324.2. 

tcawi'ci-  alike;  derived  from  teawi'cwi- 
both.     62.42,  530.25. 

tcawi'cwi-  both,  alike.     78.24. 

tclgi-  hold  upward  (-n-  instr.).  164.7, 
382.14. 

tclgi-  edge.     60.9. 

tcit-  down  ?  used  onlj'  with  Api-  sit. 
70.14,  314.5,  508.44  (twice),  568.44. 

tcinawa-  (-m-  instr.)  be  related  to;  ap- 
parently' a  fossilizeti  compound  (see 
-awii-).  198.29,  304.38,  314.18, 
380.22-23,  654.11. 

tcipe'ku'kwa-  hold  a  ghost-feast;  a  fos- 
silized compound.  464.39,  456.35, 
482.6. 

-■itca-  belly,  body.  128.43,  130.5, 
140.32,  188.8,  316.28,  414.3,  520.39, 
562.11. 

-■"tca'ckA-  meaning?  Compound  of 
-••tea-  ?     160.4-5. 

-••tci-  derived  from  -''tcin-.     534.19. 


-■itcin-  an  animate  copula.  330.44, 
568.19. 

-•itcigwAn-  knee;  the  text  in  the  sylla- 
bary, the  phonetic  restoration,  and 
grammatical  notes  all  support  this 
form  as  well  as  -■'tcigwAna-.    318.4. 

-"itcIgwAna,-  knee  (substantival) . 
318.22,  386.10,  472.19. 

-t-  an  inanimate  copula,  derived  from 
-At-  by  contraction.     82.27. 

tawi-  be  open,  be  space  (-a-  copula) ;  the 
combination,  taweniga-  (formed  like 
kogeuiga-:  see  kogi-)  means  clear, 
remove  encumbrances.  46.40,  172.3, 
172.4,  188.40,  204.24,  304.17,  568.19- 
20. 

-taw-  meaning  ?  frequently  combined 
with  -ane-:  see  nagA-  (follow), 
nagAtawane-,  ane-,  -to-.  74.40,  94.2, 
194.38,  208.12,  262.39. 

tage-  touch  (-'ckaw-  instr.;  also  -n-  -n-). 
484.23,486.11. 

-tani-  precise  meaning  ?  always  pre- 
ceded by  wapA-  or  its  derivative 
-apA-  (-apA-).  118.32, 118.34, 118.36, 
140.43,  190.37,  388.9,  474.39,  474.43, 
480.31,  534.6. 

-tawi- sort,  kind  ?  -'si- copula.  208.14, 
262.1. 

tA'ka'kw-  be  shade  (-a-  copula),  cast  a 
shadow  (-"ck-  instr.) .  568.12, 568.18, 
668.22. 

t.\'ki-  cool,  with  -'sen-  as  copula;  also 
-a-.     234.17,  250.24,  254.38. 

tAge-  touch  (-'ckaw-  instr.);  not  a 
graphic  variant  of  tage-,  though  some 
connection  must  exist  with  this. 
490.13. 

tAgo-  there  is  something,  be  numerous, 
be  in  clumps  (with  the  copula  -migAt- 
and  its  derivative  -migA-).  616.9, 
560.36. 

tAgwagi-  be  fall.     622.25,  562.4,  564.9. 

tAgwi-  together.  Combines  with  at 
least  one  instrumental  particle, 
namely,  -'sw-.  68.33,  72.35,  124.9, 
154.40,  328.34,  390.19,  .508.42,  556.3. 

tA-  where,  there;  with  postverbal  -ii-, 
-'ci-.  For  practical  convenience 
tA'ci-  and  tAn-  are  listed  separately. 

tA'ci  there,  where;  goes  with  t.\n-; 
-'kaw — 'k-  instr.,  also  -"-,  and  -m-. 
46.16    (twice),    46.38,    50.39,    64.13, 


638 


LIST    OF    STEMS 


[ETH.  ANN.  40 


82.38,  296.39,  306.28,  314.31,  316.1, 
324.24, 384.32,  388.18, 506.30,  558.24. 

tA'ci-  number;  in  some  way  connected 
with  tA'swi-.     76.43,  518.16. 

-tA'ci-  get  game;  it  i.s  certain  that  the 
form  should  not  be  given  as  -A'ci-. 
572.40,  574.4,  574.6,  604.25. 

tAt.igo-  hoe  (verb).     298.4,  298.5. 

tA's-  as  many  as;  derived  from  tA'swi-. 
58.27,  58.28,  70.8,  490.16,  574.30. 

tA'swi-  number;  besides  the  derived 
form  tA's-,  another  secondary  form 
also  occurs,  namely,  tA'ci-.  Cree 
(and  perhaps  other  Algonquian  lan- 
guages) has  an  exact  phonetic  equiva- 
lent. As  shown  by  numerals,  tA'swi 
reallv  is  a  compound  of  tA-.  56.13, 
62.30,  76.27,  88.46,  120.2,  296.2, 
390.25,  508.15,  550.3. 

tAn-  there,  where;  goes  with  tA'ci-;  re- 
dupUcated  tatAn-;  also  ta'it.AU-;  be 
there  (-'si-  copula) ;  with  the  instru- 
mentals  -'sw-  -'s-;  perhaps  with 
others.  46.38,  74.14,  90.39,  144.10, 
144.43,  178.20,  248.7,  302.39,  310.35, 
512.16,  552.21,  576.7,  578.7. 

tAn-  activity;  note  that  idiomatically 
this  may  mean  gamble;  observe  that 
no  instrumental  is  used  before  the 
sign  of  the  reciprocal;  hence  not  the 
same  as  tAn-  fight.     254.25. 

tAn-  fight;  with  -n-  instr.  which  is  re- 
tained before  the  sign  of  the  recip- 
rocal; possibly  the  same  as  tAn-  there, 
where.     566.9. 

tAUA'kAmige'si-  have  big  doings  (slang 
sense) ;  a  fossilized  compound  evi- 
dently containing  the  elements  tAn-, 
A'kAmigi-,  -'si-;  in  Ojibwa  the  corre- 
sponding compound  occurs  in  the 
sense  of  doing  something  in  a  certain 
place,  play  somewhere. 

tAnA'ki-  "have  doings"  (slang  sense); 
fossilized  compound  of  tAn-,  -A'ki-. 
326.34. 

t  Anego-  work,  be  active;  combined  with 
ki-  loaf,  fool  around,  dance  around. 
248.10,  586.29,  602.20. 

tAnenego-  loaf,   be  idle,  fool  around; 
often  combined  kiwi-;  not  the  same 
as  tAnego-.     296.33,  298.34. 
tA'p-  through.     304.16. 


tA'pena-  die  at  a  certain  place;  ob- 
viously a  compound  in  origin:  see 
-na- die;  the  evidence  of  Ojibwa  favors 
ta'pena-,  but  that  of  Cree  tA'penii-; 
as  do  my  grammatical  notes.  118.2, 
152.38,  604.19. 

-ta-  an  inanimate  copula;  also  occurs 
in  the  middle  voice  corresponding  to 
animate  -'so-;  and  similarly  in  the 
passive  -ata-  which  corresponds  to 
animate  -a'so-.  46.15,  48.28,  54.26, 
54.40,  58.38,  58.39,  62.29,  88.13, 
154.40,  236.12,  296.38, 304.16,  394.37, 
556.19. 

tayiipi-  be  successful  in  plans  (-in- 
instr.);  with  animate  copula  -"si- 
be  benefited.     380.33. 

tap-  meaning  ?  distance  ?  compare 
Cree  tepi-  with  this  meaning;  com- 
bined with  -apA-,  see  from  such  a 
distance  (literally  and  metaphori- 
cally); similarly  Ojibwa.  562.41, 
602^9. 

tapA'kwi-  reach,  attain,  last  through. 
Though  no  doubt  a  compound  in 
origin  as  shown  by  the  evidence  of 
Fox  itself  and  Cree,  nevertheless  it 
has  come  to  be  felt  as  a  unit;  often 
with  the  instrumental  particle  -"ck-. 
66.33,  74.18,  76.16,  88.2,  126.28, 
234.41-42,  244.17,  298.32,  304.35, 
310.34,  382.3,  406.16,  556.20. 

tapi-  reach,  attain.  132.42,  134.25, 
464.10,  560.5. 

tapi-  please,  satisfy  (with  -'-  -'to- 
instr.;  -'si-  copula;  sometimes  when 
combined  with  -'si-  forms  a  quasi- 
rootand  takes -nutaw-) .  52.31,  66.9, 
70.8,  72.8,  116.19,  302.11,  394.19, 
396.45,  554.17  (twice),  564.38. 

tapwa-  speak  the  truth,  be  true  (inani- 
mate copula  -migAt-,  and  its  deriva- 
tive -migA-) ;  with  the  instrumentals 
-'taw-  -'t-,  also  -■-,  believe.  56.8, 
58.7  (twice),  70.33,  72.40,  74.37, 
80.23-24,  304.31,  306.20,  308.32, 
312.6,  396.9,  562.21. 

-te'ka-  call,  name  (besides  the  ordinary 
indefinite  passive,  one  in  -a'so-  -atii- 
exists;  when  transitive  employs  the 
instrumentals  -n-  -t-).  The  exact 
form  of  this  stem  is  not  quite  certain; 
the  same  difficulties  exist  in  many 


MICHEI.SOM] 


LIST   OF    STEMS 


639 


other  Algonqiiian  languages.  With 
the  assumption  that  pan-Algonquian 
a+ a  yield  -a-  except  in  the  combina- 
tion of  two  verbal  stems,  when  -aiya- 
results,  the  difficulties  vanish.  So 
far  as  known  there  is  no  further 
evidence  for  or  against  this  assump- 
tion. [See  pa'ta-,  pAna-,  and  mata-, 
below.]  54.26,  54.29,  56.2,  74.29, 
74.38,  80.16,  392.4,  404.32,  406.4-5, 
556.16. 

te'kl-  place  in  a  cradle;  -n-  instr. 
318.30  (twice),  318.37,  318.40. 

-te'ci-  run  from  ?  -t-  instr.     156.3. 

tetepi-  circle;  -'ckaw-  -"ck-  instr.  76.33, 
80.38,  160.4,  318.20,  426.27,  518.17, 
522.23,  574.4,  594.3,  594.8. 

tep-  exact  meaning  ?  combined  with 
-ane-  own,  be  master  of.  82.2,  82.3, 
82.8,  94.4,  146.38,  164.31,  446.30, 
508.36,  552.11. 

tepA-  (with  -'w-  instr.)  pay.  308.17, 
308.25. 

tepa-  be  fond  of  (-n-  -t-  instr.).     50.9, 

50.10,  62.40,   300.33,   384.32,   508.6 
(twice),  552.38. 

-tepa-     head     (substantival).       70.17, 

74.11,  392.21,  398.12,  5.52.2. 

tepi-  council  (combined  with  -wa-, 
making  tepowa-),  council  over  (-m- 
instr.).     386.4  (twice),  508.4. 

tepi-  exact  meaning  ?  with  instr. 
-'ckaw-,  take  the  place  of  the  dead. 
458.22,  482.10. 

tepi-  row,  line.     58.37,  386.10,  472.19. 

to-  treat  (with  -taw-  -t-  instr.) ;  com- 
bined with  HAna'kawi-,  play  a  prank 
on;  combined  with  kA'ci,  pay  no  at- 
tention to.  64.2,  76.12,  230.25, 
298.33  (twice),  300.27,  388.34, 392.39, 
406.16,  550.16. 

to'ki-  wake  up  (intransitive  and  transi- 
tive; with  -n-  instr.,  but  final  i  ap- 
pears as  e  in  this  case;  with  -m- 
instr.  rarely;  perhaps  the  true  stem 
is  to'ki-  and  appears  as  to'kl- 
secondarily:  cf.  -guni-;  a  redupli- 
cated form  tato'ki-  occurs.  46.18, 
46.19,  48.5,  72.38,  298.40  (twice), 
404.11,  420.33,  508.31,  552.24. 

togi-  apart;  when  combined  with  -'cin-, 
used  in  an  obscene  sense. 


-to-  meaning  ?  phonetic  transformation 
of  -taw-  cj.  v.,  and  see  also  nagA- 
follow. 

-tu-  a  collateral  form  of  -tun-,  mouth. 
398.15. 

-tuna-  mouth;  make  a  speech,  talk 
(always  middle  voice).  58.16,  74.14, 
182.30,  320.19,  330.30,  386.25,  510.29, 
598.9. 

-'tA-  flow;  derived  from  -'tAn-,  60.3 
(twice),  60.7,  60.8,  140.8,  184.7. 

-'tAii-  flow.     54.12,  54.40,  60.3. 

-'ta-  an  inanimate  copula;  sometimes 
merely  to  make  a  verb  passive.  80. 19, 
80.20,  82.22,  220.1,  '250.17,  314.9, 
336.1,  384.7,  388.25,  512.19,  554.26. 

-'tapenji-  starve  (-"to-  instr.  with  re- 
flexive pronoun  as  object).     472.12. 

sa'kwa-  be  restricted  bj'  religion,  rule; 
alwa;.s  reduplicated.  58.30,  60.12- 
13,  60.14,  94.'25,  436.42. 

sagi-  come  forth,  grow  (idiomatically), 
be  exposed  to  view,  mingere  (idio- 
matically) ;  when  combined  with  awi- 
refers  to  the  retirement  of  women 
during  menstruation.  Po.stverbal  -t- 
-■•tci-  often  used  in  combination  with 
the  .stem.  140..30,  142.18,  156.9, 
192.42,  230.6,  302.16,  390.5,  516.7, 
572.27. 

sagi-  be  clean  with,  careful  with;  -"- 
-'to-  instr.;  apparently  always  redu- 
plicated sA'sagi-.     160..30,  278..35. 

sA'ki-  reach;  i  restored  in  accordance 
with  the  principles  of  Algonquian 
philology.     74.8. 

SA'k.\-  make  a  (burnt)  offering  (of 
tobacco)  to;  the  evidence  of  Cree 
and  Ojibwa  shows  that  the  true 
stem  is  sA'ki-.  156.6,  156.6-7, 
2-20.22,  268.33,  394.17,  506.19. 
sAgApi-  fasten  by  tying;  a  compound 
of  SAgi-  (seize)  and  -Api-  (tie);  a 
reduplicated  form  sAgA'sAgApi-  oc- 
curs: cf.  kiyuklyu'sa-  under  kiwi-. 
582.24,  584.26,  584.28,  584.42. 
SAgi-  hold  fast,  seize  (-n-  -n-  instr.); 
with  -Api-,  tie  fast;  the  compound 
sAgapyaniga-,  to  lead  a  horse,  is  a 
denominative  verb  from  sAgapyiini- 
gAn"'',  a  leading  rope,  halter,  bridle; 
bite     (-'pw- instr.).      58.42,     60.11, 


640 


LIST   OP   STEMS 


[ETH.  AN-N.  40 


132.11, 202.32, 382.22, 398.39,  488.16, 
582.24. 

sAgwi-  slanting;  apparently  always  re- 
duplicated.    316.5. 

SAgwi-  thick,  dense.     46.40. 

SA'sAgi-  tiiicket,  brush  (with  inan. 
copula  -An-  and  its  derivative  -a-). 
330.43-44,  330.44,  332.10,  438.20, 
484.13. 

SAnAgi-  difficult  (copulas  -"si-  -At-  [-A- 
secondarily]) ;  incorrigible  (copula 
-'si-);  have  a  hard  time  (-'to-  instr.). 
56.26,  56.37-38,  80.28,  232.30, 300.26, 
304.4,  314.45,  316.25,  412. .38,  560.36. 

sagi-  frighten  (-'-  instr.,  al.so  -m-  "by 
the  mouth");  be  frightened  (-'si-). 
46.20,  78.40,  116.41  (twice),  302.36, 

302.40,  440.36,  574.24. 

sa'sa'si-  in  a  hurry.     204.40,  436.18. 

se'kwa-  spit  upon  (-n-  -t- instr.).  78.19 
(twice),  278.34. 

se'kwi-  to  spit.     128.21,  242.40,  242.41. 

segi'ki-  more  so.     70.23. 

segi'k(i)-  be  in  good  faith  with  ?  (com- 
bined with  -ane-).     608.26. 

se'swa-  spit  upon;  -m-  instr.     318.14. 

si-  say;  replaces  i-  in  first  person  sing., 
exclusive  and  inclusive  first  person 
plural,  second  person  singular  and 
plural — all  of  the  intransitive  inde- 
pendent mood.     316.38,  430.25. 

sinlga-itci-  blow  the  flute  (with  the 
auxiliary  -ga-).     522.23. 

slgA-itci-  freeze.     562.28-29. 

siga-  there  is  a  corner  (with  auxiliary 
-gen-  and  its  derivatives).  516.11, 
516.16. 

sigi-  overflow,  pour,  serve  (food) ;  ob- 
serve that  with  the  auxiliary  -iga- 
the  combination  appears  as  siga'iga-. 

104.41,  108.24,  126.33,  198.36,  200.4, 

200.16,  202.20,  248.8,  248.9,  252.31, 

254.17,  254.25,  262.18,  262.'28,  458.14, 
596.20. 

si'sl'si-  pinch  (used  also  of  a  cold  day). 
116.30. 

sogi-  hold  (-n-  -n-  instr.) ;  bind  (-'-  -'to- 
instr.).  60.10, 136.31, 160..33,  262.25, 
308.37, 396.16,  426.14,  426.15,  508.'27, 
578.39. 

-'sa-  sudden;  appears  as  -'sa-  before  't, 
etc.  58.15,  58.36,  132.12,  188.12, 
194.19,224.17,242.37,252.32,260.25. 


-'sa"o-  jump,  leap,  sudden  motion;  not 
-isaho-  as  given  in  the  sketch.     122.4, 

304.5,  306.39,  472.35. 

-'sa-,  -'sa-  rapid  motion  through  the  air; 
run;  fly  (of  birds);  at  times,  an  aux- 
iliary; combined  with  pyji-  (plus  post- 
verbal  -titci-)  and  in  the  intransitive 
inanimate,  the  time  will  come;  some- 
times refers  to  coming  of  night  and 
morning.  46.31,  58.42,  90.30, 128.14, 
138.13,  138.30  (with  two  copulas), 
148.40,  1.54.6,  222.2,  230.2,  250.13 
(twice),  302.16,  316.30,  318.13,  388.7, 

358.9,  468.10,  484.28,  564.43. 
-'sa'kwi- free.     188.31. 

-'sApena-  be  hungry;  obviously  related 
in  some  way  to  wi'capena-,  and 
-A'pena-;  cf.  also  -'tapena-;  at  510.36 
-'sa'pena-  occurs,  which  presumably 
should  be  corrected.  70.5,  74.4, 
76.5,  78.6. 

-'sa'kwa-  cook;  converts  preceding  i- 
to  e.  262.8,  278.16,  278.19,  298.16, 
458.36,  588.24,  596.30. 

-'sawa-  a  stem  of  very  weak  meaning. 
144.6. 

-'se-  set,  place  (-n-  -to-  instr.);  com- 
bined with  pAgi-  (q.  v.),  release,  set 
free  (similarly  Cree),  replace,  permit, 
dedicate  (-n- instr.  with  double-object 
construction).  90.12,  96.5,  100.25, 
318.31, 318.32,  318.44,  322.39,  380.26, 

390.6,  390.8,  390.19,  394.23,  506.39, 
510.15,  556.34,  558.13. 

-'se-  derived  from  -'sen-;  with  inani- 
mate subject  only;  lie,  be  placed;  at 
times  a  mere  copula;  of  course  con- 
nected   with    the    preceding    -'se-. 

114.10,  118.37,  120.5,  188.7,  188.8, 
274.29  (twice),  392.3,  420.25,  518.1.5, 
518.34  (twice),  526.9,  528.34,  558.8. 

-'se'ka-,  -'se'ka-  motion.     132.19. 

-'sen-  (with  inanimate  subject[s]  onlj-); 
lie,  be  placed;  at  times  simply  an  in- 
animate copula;  corresponds  to  ani- 
mate -'cin-).  126.2,  138.33,  148.1, 
194.5,  536.18,  576.40. 

-'seni-  eat;  related  to  wl'seni-,  wl'sen^'a-, 
and  -'senya-,  but  how  is  not  clear. 
332.24,  474.7,  562.23. 

-'senya-  eat;  related  in  some  way  to 
wi'seni-,  wisenya-,  and  -'seni-. 
128.1,  332.23,  4.3S.15,  526.2,  590.6. 


michelson] 


LIST   OF   STEMS 


641 


-'si-  an  animate  copula;  commonly  cor- 
responds to  -a-  (inanimate) ;  less  fre- 
quently to  -At-  (inanimate)  and  -et- 
(inanimate) ;  converts  preceding  i 
to  e.  46.11,  48.39,  62.3,  56.32,  58.1, 
60.31,  62.24,  62.30,  62.31,  122.14, 
298.32,  298.36,  306.30,  310.1,  314.43, 
314.45,  326.31,  326.34,  384.13,  384.16, 
412.20,  412.34,  414.11,  506.8,  506.21, 
508.40,  550.18,  550.34,  552.10,  5.56.25, 
572.5,  588.22,  606.1. 

-'sigiwa-  back  (substantival).     318.38. 

-'si'i-  rhetorical  for  -'si-.  550.18, 
550.20. 

na'awi-  be  a  fine  day,  warm  weather. 
304.3,  572.28. 

na'i-  know  how,  have  power  of,  be  in 
the  habit  of;  combined  with  -gen- 
and  its  derivatives,  be  proper,  suit- 
able; with  -"kaw-  instr.,  support; 
with  -'to-  instr.,  know  how  to  make; 
with  -n-  instr.,  hand  properly,  suit- 
ably; at  times  seems  redundant; 
combined  with  -nawa-,  cheer.  48.37 
(twice),  48.39,  48.40  (twice),  50.1, 
80.9,  100.25,  108.24,  128.39,  152.16, 
186.14,  196..34,  204.9,  204.10,  296.14, 
298.17,300.37,306.29  (twice),  314.39, 
318.10,  422.17,  422.18,  428.29,  456.23, 

456.38,  654.35,     562.40,    566.34-35, 
568.30,  576.9,  592.32,  606.18. 

na'iwi-  have  the  habit  of  doing  (with 
-'si-  copula);  be  smart;  related  in 
some  way  to  na'i-.     314.32,  384.16. 

nawA-  (always  with  postverbal  -t- 
-■■tci-)  stop  to  do  something  (-n-  -n- 
instr.);  sometimes  very  vague  in 
meaning.  84.2,  96.16,  158.9,  380.8, 
■  384.17,  386.35,  444.37,  512.2,  526.3, 
554.24. 

-naw A- overtake  (-'sw- instr.).     568.16. 

nawAnuna-  follow  (-'w-  -'-  instrumen- 
tal); evidently  a  compound  of  -na-. 

174.39,  602.5. 

-nawa-  thereby.  52.10,  62.37,  88.21, 
88.46,  324.13,  404.36,  514.7,  574.30. 

nawani-  handsome,  pretty;  not  as  in- 
tensive as  waweni-;  can  not  be  used 
with  copulas.  50.2,  118.17,  552.4-5, 
654.1. 

nawi-  visit  (-'-  instr.).  62.30,  448.36, 
456.42. 


-nawi-  meanmg 


474.7. 


-nawi-  meaning  ?.     126.39. 


nawi'sA-  loose  flesh;  the  exact  form  of 
the  stem  is  not  certain.     330.20. 

na-  fetch  (-n-  -t-  instr.;  the  forms  with 
-t-  are  somewhat  irregular,  and  these 
same  irregularities  occur  in  Ojibwa 
and  Cree  and  so  presumably  in 
other  Algonquian  languages) .  50.38, 
54.19,  54.20,  54.22  (twice),  56.28, 
146.13,  198.9,  29S.40,  302.34,  304.12, 
382.19,  608.13,  556.16. 

na'kA-  run  ?.     156.3. 

na'kAni-  all;  a  doublet  of  ne'kAni-. 
662.8. 

nagAtawane-  watch  over;  a  compound 
containing  nagA-  (q.  v.)  and  -ane- 
(q.  v.);  the  medial  portion  is  at 
present  obscure;  both  Cree  and 
Ojibwa  (and  so  presumably  other 
Algonquian  languages  also)  have 
exact  phonetic  equivalents  of  nagAta- 
wane-, and  in  both  phonetic  corre- 
spondents to  nagAtaw-  occur  in  at 
least  one  additional  case.  74.40, 
208.12, 302.23,  556.35,  556.40,  602.26. 

nagA'sawapA-  exact  meaning  ?  watch  ? 
obviously  a  compound  containing 
nagA-  and  w&pA-;  the  medial  portion 
is  at  present  obscure.     694.27-28. 

-naga-  sing.  90.12,  96.16,  318.16 
(twice),  398.4,  506.22,  682.28, 
582.28-29. 

nagwa-,  nagwa-  depart.  48.6,  48.12, 
48.23,  60.23,  66.10,  302.34,  322.24, 
384.1,  510.21,  564.37. 

-nagwi-  appear  (with  copulas  -'si-  -At-; 
with  -'to-  Instr.  when  there  is  an 
inanimate  object).  64.21,  80.32, 
106.5,  168.32,  298.32,  326..33,  392.41, 
632.35,  552.42. 

na'ci-  stroke,  caress.  70.17,  70.18, 
72.23,  74.12. 

na'^tcina-  buy  (-'w- -'- instr.) .  452.33, 
452.34. 

natawi-  doctor;  cf.  natawinon""'  medi- 
cine.    158.32. 

nata'kwa-  dependent  on;  a  rhetorical 
expression.     206.3. 

uatu-  ask  (-'taw-  -'t-  instr.) ;  combined 
with  -'ca-  (ear),  seek,  investigate; 
the  stem  is  always  reduplicated, 
thus,  nAnatu-.  54.31-32,  92.13, 
324.39,  404.8,  430.2,  458.12,  566.17, 
676.8,  584.11. 


642 


LIST   OF   STEMS 


[ETH.  ANN.  40 


na'tA'swi-  several.  296.35,  386.23, 
580.6. 

na'se-  go  toward  (-'kaw-  -'k-  instr.); 
go  toward  a  sound  (-'taw-  -'t-  [?1 
instr.).     94.38,  426.18,  596.27. 

nana'iwAne-  strap  (verb) ;  -'kaw-  instr. 
300.4. 

nanagi-  exactly.     536.27,  536.31. 

iianA'wA''tci-  secretly  once  in  a  while; 
clearly  reduplicated;  the  -•'tci-  is 
sure!}'  postverbal.     454.25-26. 

nanAtawi-  separately.     242.16. 

nanlgi-  lazj^  (in  Fox  u.sed  with  -'to- 
instr.;  apparently  always  redupli- 
cated).    310.40,  320.34,  334.39. 

napa'ku'kwaw-  give  in  return;  dedicate; 
evidently  a  fossilized  compound  con- 
sisting of  a  verbal  stem  and  instru- 
mental particle.  512.13,  514.9-10, 
532.28,  534.2. 

napi-  take  the  place  of  (-'ck-  instr.  and 
double  object  construction;  i  re- 
mains) ;  napApI't-,  a  compound  of 
this,  is  obscure  in  the  medial  por- 
tion; the  -'t-  is  the  instrumental  re- 
quiring an  inanimate  construction; 
the  compound  is  a  rhetorical  form  for 
napi'ck-.  424.14,  482.5,  514.39, 
516.5,  516.6. 

napi-  rebuild,  with  the  auxiliary  -ga-; 
perhaps  the  same  as  napi-,  take  the 
place  of.     118.14. 

napi-  wear  around  the  neck.     534.36. 

na'peuA-  get  the  better  of  (-n-  instr. 
when  obj.  is  animate);  with  i-  thus, 
threaten,  have  it  happen  to.  132.14, 
382.1,  426.39,  426.40,  428.20-21. 

na-pi-  repeat.     174.40,  476.43,  478.14. 

nawA'se-  (with  -'kaw-  instr.)  ask  to 
accompany.     310.16,  598.24. 

nami-  under.     56.1. 

nawi-  middle;  combined  with  -A'kwa- 
(course  of  sun),  noon;  combined  with 
this  and  preceded  by  wa''tci-  (see  u-) , 
idiomatically,  south.  46.18,  48.12, 
68.16,  146.14,  146.16,  296.34,  302.39, 
386.28,  550.4. 

HA-  attack  (-n-  instr.).  62.20,  62.23, 
62.25,  132.27  (?),  382.19,  574.19. 

UA'kAmi-    exact    meaning  ?    combined 


with 
fare. 


■gi-  and  copula 
464.22. 


"si,  get  along. 


UA'ku-  favorable;  with  -m-  -t-  instr. 
answer  favorably;  with  -n-  -n-  instr. 
accept.  84.26,  92.17,  92.33,  130.30, 
152.7-8,  188.10,  248.15,  248.17, 
386.12  (twice),  440.39,  440.40,  452.32, 
552.41,  606.30. 

UA'ku-  sing  with,  hum;  when  intransi- 
tive with  the  auxiliary  -ga-.  128.28, 
208.24,  208.25,  214.13,  218.31,  514.28, 
592.38. 

nAgA-  leave    (-n-   -t-  instr.).      148.28, 

156.5,  280.2,  394.28,  536.28,  566.38. 
uAgA-     sing     (-mo-     middle).       92.29, 

398.7,  424.3,  518.5,  526.5,  584.34. 
uAgA-  (with  po.stverbal  -t-,  -''tci-)   be 

accustomed  to.     302.15. 
n.igApe'kwapi-     bow     one's     head;     a 

compound    of  nAgApi-,  -'kwa-,   -pi-. 

154.5-6,  230.2,  586.33. 
UAgApi-  drop   (of  parts  of  the  body). 

154.4-6,  230.2,  586.33. 
uAgi-  halt;  uAgl-  before  -"^tc'".     118.37, 

140.6,  148.43,  388.10,  388.15,  568.19. 
nAgi-    meet    (-"ckaw-    -'ck-   [?]    instr.; 

final    i    retained).       64.18,     148.37, 

152.8,  398.26,  578.9,  608.34. 
-UA'itci-    help    (-'-    instr.;    apparently 

must  always  be  preceded  by  mawi- 
go).     466.2. 

nAtawfipA-  look  for,  search  for  (-m-  -t- 
instr.) ;  obviously  a  compound  in 
origin,  though  the  e.xact  composition 
is  not  entirely  clear;  the  evidence  of 
Algonkin  favors  a  stem  uAta-  en- 
deavor, combined  witli  wapA-;  Cree, 
Ojibwa,  and  Algonkin  have  exact 
phonetic  equivalents  of  the  com- 
pound. 582.25-26,  584.22,  586.14- 
15. 

nAtawi-  wish,  desire;  seek  (with  the 
copula  -'si-);  at  times  seems  redun- 
dant. 58.17,  60.32,  70.27,  84.5, 
130.13,  300.39,  304.8,  418.19,  524.33, 
.550.12,  552.7,  564.30,  572.5,  588.21- 
22. 

nAto-  summon,  ask  (-m-  -t-);  ask  from 
(with  -ta'sw-,  -ta's-);  see  p.  495. 
For  convenience  the  last  is  listed 
separately,  (a)  62.25,  62.26,  70.30, 
108.26,  190.35,  314.4,  316.40,  332.21, 
380.21,386.13,588.29,596.14,596.18; 
(b)  64.17,  74.26,  86.11,  86.21,  86.22, 
86.28,  108.28,  190.34,  192.4,  192.11, 


michelson] 


I.IST    OF    STEMS 


643 


192.14,  192.23,  390.24,  40S.1,  478.28, 
478.29,  478.31,  512.11,  514.17,  534.43, 
536.1,  536.3. 

nAto''tca-  burn  out  (-'sw-  instr.) ;  prob- 
ably a  compound  of  nato-  and  -'^tca-. 
534.25. 

iiAtuna-  seek  (-"w-  -'-  instr.) ;  evidently 
a  compound  in  origin.  48.9,  54.2, 
64.23,  302.42,  390.23,  584.26. 

nAtupAni-  go  to  war.    62.5, 62.8,  154.27, 

510.6,  588.2-3. 

HA'sa'ko-  broil  on  spits.      142.20. 
HA'sAtawi-  startling,  cross,  ill-natured, 
wild,    fierce    (of    animals).      60.23, 

134.7,  190.34,  242.30-31,  242.36, 
306.32,  438.34. 

nAna'i-  comfortably,  suitably;  with 
-'kaw-  -'k-  instr.,  attend  to,  and 
idiomatically  release  by  holding  an 
adoption  feast;  with  -'ckaw-  -'ck- 
instr.,  fit  well,  put  on  (of  clothing); 
with  -"sw-  -'s-  instr.  cook  properly; 
with  -n-  (an.  obj.),  attend  to  by  an 
adoption  feast;  with  -m-  instr.,  be 
boss  over;  nAna'i-  is  probably  rhe- 
torical for  nAna'i-.  46.15,  164.4, 
166.44,  248.32,  248.33,  314.6,  316.43, 

318.8,  318.34,  332.26,  382.10,  382.32, 
410.8,  446.2,  518.3,  510.27,  554.22. 

nAnawi-   useless.      180.42    (meaning?), 

248.10,  270.2. 
HAna'kawi-  make  sport  of;   combined 

with  to-,  play  a  prank  on.    388.34. 
nAua'ku-  oppose;  -m-  instr.     140.41. 
UAno-    (with    -t-,    -''tci-)    foolishly;    at 

times  this  meaning  is  unsuitable;  in 

such    case    the    meaning    is    vague. 

132.27,    206.35,    210.21,    574.16-17, 

324.7,324.41. 
UAno'ckwi-  blindly,  ignorantly.     180.5, 

184.5,  600.23. 
-UAme'cka- skin  (substantival).  200.24, 

244.31,  404.17. 
na-  see  (-w — t-  instr.).     46.29,  48.13, 

50.32,  54.41,  56.28,  300.25,   398.33, 

508.21,  510.7,  552.3. 
na-    breathe    (middle    voice    alwa.vs) . 

52.2,  52.6,  78.23,  82.37,  452.35. 
-na-  die.     88.9  (twice),   118.2,  198.17, 

198.25  (a   rhetorical    form),   334.45, 

380.7,380.16,  380.17. 
-na-   fan    (of   fire) ;    perhaps    same    as 

na-  breathe.     90.17. 


-na-  (-'w-  -'-  instr.).  Exact  meaning? 
combined  with  nAtu-  (and  -Atu-), 
seek.  48.9,  54.2,  64.23,  302.42, 
390.23,  584.26,  586.11,  600.23. 

-na-  (with  -'w-  instr.)  meaning?  com- 
bined with  wAni-  cheat.     312.1. 

na'kwa'pe-  eat  for.     532.41-42. 

nag-  exact  meaning?  with  wapi-  look 
out  of  a  corner  of  the  eye.     240.19. 

-nagwi-  restricted  in  action,  quiet. 
438.42. 

nayapi-  again,  a  second  time.    72.25. 

nii'tawi-  separately.     242.16,  248.3. 

na'sa-  be  cured,  be  aUve,  cure  (-'-  instr.; 
-'ckaw-  instr.  when  followed  by  -gwi-, 
which  transitivizes  a  verb  with  an 
inanimate  subject  and  animate  ob- 
ject; the  verbal  pronouns  are  the 
ordinary  one  appropriate  to  an  in- 
transitive verb  with  an  animate  sub- 
ject— in  this  case  the  logical  object; 
a  sort  of  passive  construction  is  at 
the  base  of  it).  46.23,  48.36,  52.9, 
58.19,  82.38,  310.34,  452.24,  .5.52.36, 
562.42. 

ne-  slay  (-"s-  instr.;  when  used  with  a 
reflexive  pronoun,  or  any  inanimate 
pronoun,  even  if  only  implied,  -'to- 
is  used;  when  a  possessed  noun  is  in- 
volved, a  double  object  construction 
is  used  with  -'t-;  latter  is  also  used 
before  -Ama-  combined  with  -gii-) ; 
when  combined  with  na'i-,  means 
beat;  when  reduplicated  also  fre- 
quently means  beat;  al.so  when  com- 
bined with  ke-  (-'tci-).  46.27,  48.1, 
48.25,  154.28,  178.24,  266.16,  268.2, 
310.37,  326.1,  382.7,  536.1,  552.34, 
560.23,  566.18,  566.19  (twice). 

ne-  recognize  (-naw-  -n-  instr.).  52.14, 
118.25, 136.20  (twice),  136.35,  574.25. 

-ne-  pursue  (-'kaw-  -'k-  instr.);  com- 
bined with  pemi-,  and  with  an  inani- 
mate construction,  strive  for.  48.1, 
58.40,  60.4,  130.37,  218.18,  224.9, 
236.20,  398.44,  568.21. 

ne'k(i)-  shove  in  entireh'.     52.5. 

ne'kAni-  all  (of  time).  138.38,  304.23, 
560.6. 

-ne'ka-  hand.    148.21,  200.32,  238.26. 

-ne'ke-  meaning?  fire?   390.10,  478.20. 

-ne'ke-  meaning?  hold?  (-'w-  instr.). 
262.3. 


644 


LIST    OF    STEMS 


[KTIl.  ANX.  40 


ne'kl-  set  (of  sun) ;  disappear,  vanish 
out  of  sight.  46.30,  142.9-10,  390.13, 
404.30,  410.2S,  416.25,  594.29. 

ne'ku-  meaning  ?  combined  with  -wa- 
shorten  one's  cries.    388.16,  476.16. 

ne'lswape-  receive  and  eat.  182.7, 
426.35. 

negApi-  be  nervous,  tremble.     308.38. 

negi-  melt  (the  final  i  is  given  solely  by 
general  considerations  of  Algonquian 
philology;  the  Fo.x  examples  which  I 
have  on  hand  all  have  e  but  in  posi- 
tions where  i  would  phonetically 
become  e;  to  judge  from  the  evi- 
dence afforded  by  Cree,  Ojibwa, 
and  Algonkin  the  instrumentals 
-'sw-  -"s-,  and  the  middle  voice 
(-'so-  -ta-)  go  with  this  stem;  per- 
haps also  other  instrumentals  and 
copula.s).     562.19. 

-nego-  see  -nenego-;  not  an  error. 
444.20. 

neguti-  one;  changes  to  negutu-  before 
-guni-.     550.30,  554.25. 

negwA"'tci-  cultivate,  hoe.     302.41. 

-negwa-  arm  (substantival) .     398.22. 

negwi-  cover;  combined  with  -anA'kw- 
+  -At-,  be  cloudy.  62.29,  408.6, 
410.12. 

ne'ci-  alone;  cf.  ne"s-.  172.45,  224.35, 
300.6,  380.34,  436.6. 

ne'ciwAna-  (always  with  postverbal 
-t-  -•'tci-)  ruin  (primary  meaning); 
with  instr.  -'-  -'to-,  ruin  in  general; 
with  -'kaw-,  ruin  by  getting  a  person 
drimk,  etc.,  spoil  one's  reputation, 
ruin  a  man's  wife  [the  corresponding 
inanimate  -'k-  is  not  combined  with 
this  stem];  with  -'ckaw-  -'ck-,  ruin 
by  tramping  on  it  (of  a  horse  on 
corn  or  beans  which  are  gram- 
matically animate),  not  fit  (of  shoes, 
trousers,  coat  which  are  grammati- 
cally inanimate) ;  with  -'cw-  -'c-, 
ruin  by  cutting  (animate  object: 
cutting  hair  on  man,  dog,  horse; 
inanimate  object:  cutting  cloth); 
with  -'sw-  -'s-  ruin  b.v  lieat  (animate 
object:  burn  by  cooking  [beans, 
corn,  potatoes,  meat];  inanimate 
object:  scorc'ning  or  dyeing  cloth); 
-"w-  -'-  ruin  by  a  blow  (grammati- 
cally animate  objects  such  as  beans 
on    a    pole,     kettle,    drum,     buggy 


wheel);  with  -n-  -n-,  ruin,  get  out  of 
order  by  taking  it  up  (grammati- 
cally animate  objects  such  as  a  watc'i  i ; 
with  -'taw-  -'t-,  dislike  to  hear;  with 
-m-  speak  evilly  against;  with  the 
copulas  -'si-  -a-,  be  ruined,  de- 
stroyed; combined  with  -nagwi-, 
look  ugly;  the  instrumentals  -n- 
-t-,  -'pw-  can  not  be  combined  with 
this  stem.  68.38,  132.4,  136.25, 
302.24,  380.12,380.13  (twice),  510.11. 

ne'ciwi-  dangerous  (with  the  copulas 
-'si-  -a-);  stormy  (of  weather;  with 
the  copula  -At-;  the  copula  -At- 
rarely  otherwise  is  found  in  combina- 
tion with  this  stem).  60.8,  140.17, 
192.13-14,  198.43,  490.12,  526.36, 
562.15,  576..34. 

ne'cki-  hate  (-naw-  -n-  instr.);  scold, 
forbid  (-m-  instr.).  66.8,  84.42, 
92.43-94.1,  118.7,  142.31,  168.9, 
296.24,  296.28,  302.26,  310.7,  320.14, 
402.29,  436.34,  436.38,  550.26. 

ne'cki- spread  open.     118.36-37, 136.44. 

-ne'^tca-  take  care  of  (-m-  -t-  instr.  i. 
182.4,  380.9,  382.32-33,  426.41, 
512.43,  532.31. 

-nefitcii-  palm  of  the  hand  (substan- 
tival). 86.26-27,  204.17,  254.41, 
254.42-43,  426.21 

ne'to-  together.     180.13. 

ne'tom-  solemn.     76.30. 

ne's-  alone;  compare  ne'ci-.  318.42, 
568.44. 

ne'se'ki-  grow  dark;  with  copula  -a-. 
478.9. 

ne'swapitAgi-  thirty  (a  few  verbalized 
numerals  are  in  this  list).     554.34. 

ne'swi-  three.  560.2  (twice;  with  pho- 
netic change). 

nenaw(i)-  be  easy  on,  spare,  not  be  care- 
ful with  (combined  -ane-).  588.31, 
588.41,  594.25,  598.6. 

nene'ki-  bear  in  mind,  think  of  so  far 
as  known;  never  combined  directly 
with  instrumental  particles,  except 
-m-.  52.37, 52.38, 60.40, 80.5,  228.12, 
302.28,  312.23,  390.43,  392.1,  .5.30.4. 

nene'ku-  speak  of,  mention.     152.14. 

nenegi- shake,  tremble.     476.19  (twice). 

nenego-  flit  around  idly,  "bum,"  flirt 
witli  girls;  see  also  tAnenego-  and 
-nego-.     446.5-6,  446.26,  446.27. 


JIlCnELSON] 


LIST   OF    STEMS 


645 


neno-  hear,  understand  (-"taw-  -'t- 
instr.) ;  pay  attention  (coml)ined  with 
-'ca-) ;  though  the  principles  of  Algon- 
quian  philology  would  seem  to  indi- 
cate nenu-,  or  rather  nenwi-,  is  the 
true  stem,  yet  I  have  not  altered 
neno-  in  the  face  of  these  texts  as  well 
as  others  (both  mine  and  William 
Jones').  78.37,  90.6,  172.14,  296.26, 
296.29. 

nenya'ckwi-  different  directions. 
188.33. 

nenya'pi-  nervous,  crippled.  82.21, 
238.3-4,  238.4-5,  240.5,  240.8. 

nenwapi-  have  sight;  a  compound  that 
can  not  be  resolved  into  its  compo- 
nent elements  with  absolute  certainty. 
210.22. 

nep-  die;  frequently  combined  with  an 
element  -o'i-,  which  also  appears  in 
conjunction  with  other  verbal  stems, 
for  the  most  part  for  purely  rhetorical 
reasons;  theexact rules governingthe 
use  and  nonuse  of  this  in  combina- 
tion with  nep-  are  not  known;  ordi- 
nary participial  niipegA  or  napo'itA. 
50.20,    50.30,    116.15,    316.2,    316.3, 

320.21,  320.35,  380.2,  396.41,  506.11, 
554.10  (twice),  608..36. 

nepa-,  nepa-  sleep ;  sleep  with  (-w-  instr. ) . 
46.17,  48.5,  50.8,  72.37,  296..36, 
308.35-36,  458.25,  508.31,  560.13. 

nepa'ci-  carry  a  bundle  on  the  back. 
314.10. 

nep.\-  (-''tci-)  be  cool,  chilled.  154.35, 
200.2,  304.4,  578.33. 

nepi  water;  used  at  times  as  a  verbal 
stem;  combined  with  -'cka-  -'cka-, 
used  in  an  obscene  sense.  248.5, 
254.22. 

nepwa'ka-,  nepwa'kii-  be  intelligent, 
smart.  300.34-35,  306.24,  416.9, 
550.7. 

ne'p-  (-n-  in.str.)  have  a  stepfather,  .step- 
mother.    268.22  (twice),  268.25. 

nem.\-  stand  up  (middle  voice);  hang 
up  (of  a  kettle;  -to-  instr.);  stand 
up  (transitive  -n-  -to-  instr.).     78.4, 

98.30,  250.18,  250.26,  252.6,  420.38, 

508.22,  510.23,  522.26,  578.18. 
-uemi-    come    upon    (of    night,    day). 

50.31,  94.25,  296.38. 

nigi-  divide,  distribute;  with  -n-  -n-, 
-'w-  -'-  instrumentals,  witli  the  usual 


phonetic  shifts.  162.3,330.2,434.28, 
434,.30. 

nigani-  ahead,  in  front,  most  im- 
portant; i  before  other  verbal  stems; 
with  the  copula  -"si-  before  which 
the  final  i  appears  as  e.  72.36, 
76.26,  78.2,  392.32,  394.21,  508.8, 
516.12,  518.4,  524.42,  .5.36.17,  536.18, 
576.38. 

nIgi-  be*  born.  314.42,  314.44-45, 
558.1-2. 

ni'ci-  a  secondary  form  of  nl'cwi-, 
two,  a  pair.     438.28. 

ni'cki-  encumber,  inconvenience,  be 
in  the  way;  with  -'si-  copula,  -'ckaw- 
instr.     64.18,  230.17,  598.33. 

ni'si- downward  (-n- -n- instr.).  82.12, 
98.32,  122.4,  122.34,  468.21,  468.22, 
478.19. 

ninawi-  weak.     92.35,  248.11,  440.10. 

nipen-  be  Indian  harvest  (nearly  in 
the  middle  of  our  summer);  nipe-  is 
a  derived  form.  302.40,  522.27 
(twice),  564.17,  568.43. 

nipena-  in  a  row,  in  order;  -'sen- 
(-■se-)  copula.  126.2,  126.3,  138.6 
(peculiar  reduplication) . 

nipenowi-  be  harvest  time;  an  extended 
form  of  nipen-.     562.34. 

nipi-  braid;  -'to-  instr.     300.9,  300.17. 

niba-  exact  meaning  ?  combined  with 
-'ci-,  sit  up  with  the  dead,  hold  a 
death  wake.     39S.7,  420.24. 

niniA'ckA-  fasten  in  the  hair  (-'w-  -"- 
instr.).  Correct  the  form  given  p. 
80,  Bull.  72,  B.  A.  E.     212.1,  212.3, 

220.11,  252.15,  576.36-37. 
nlnia-  motion  upward.     272.32-33. 
nlnii-   dance;   make   dance    (-'-  instr.; 

even  before  the  sign  of  the  recipro- 
cal) ;  dance  for  (-'kaw-  instr.) ;  give 
a  dance  (with  postverbal  -'tci-  and 
the  auxiliary  -ga-).  68.9,  68.10 
(twice),  88.17,  88.18  (twice),  100.28- 
29,  110.28,  110.28-29,  110.29  (twice), 

306.12,  308.15,  326.8,  384.23,  398.13, 
508.38,  510.5,  512.34,  576.37,  576.38, 
576.44. 

nimi-  meaning?     246.12. 

nowi-  meaning?     132.10,  220.30. 

-nowl-  kill.     58.2. 

nowi- motion  out.    60.5,  76.6-7,  114.42, 

202.36   (haplology),   318.15,    386.22> 

518.24. 


646 


LIST    OP    STEMS 


[eTH.  ANN.  40 


no-  hear  (-taw-  -t-  instr. ;  auxiliary 
-ga-).  118.12,  130.34,  184.32,  326.4, 
384.36,  512.21. 

no-  smoke,  fumigate  (,-'sw-  -'s-  instr.). 
90.15  (twice),  258.31,  518.19  (twice). 

no-  carry  on  tlie  back  (-m-  -t-  instr.) ; 
the  passive  idiomatically  means  ride 
horseback;  and  the  active,  horse; 
-o-  is  derived  from  this.  114.29, 
180.3,  382.12,  382.19. 

no-  suckle  (transitive) ;  the  analj'sis  is 
not  clear;  with  the  stem  no-  we  have 
a  verb  with  an  animate  obj.  with  t 
as  instrumental  particle  which  re- 
quires an  inan.  object;  if  we  assume 
the  stem  to  be  not-  we  have  a  transi- 
tive verb  with  no  instr.  particle;  the 
cognate  languages  and  Fox  itself 
show  a  stem  no-  "suckle"  [trans.]  is 
old  Algonquian;  see  Jones,  Fox  Texts 
68.18,  104.8,  104.9,  106.11,  106.12, 
106.14,  108.9,  108.18,  108.23,  196.13; 
how  this  no-  is  related  to  non- 
"suckle"  [intrans.]  is  unknown;  the 
same  difficulty  occurs  in  cognate 
languages,  which  shows  we  probably 
have  to  deal  with  a  proto-Algonquian 
affair.    46.16,  46.25,  48.4,  318.36. 

-no-  say  farewell  to  (-'ckaw-  instr.). 
608.5. 

-no-  by  obcServation ;  probably  stands 
for  -naw-;  as  ke'ki-  precedes,  some 
connection  with  ke'kinawa-  and 
ke'kinawapi-  (both  of  which  see) 
must  be  assumed.  94.37,  114.8, 
114.9,  128.32,  202.19. 

-no'kA-  do  something,  perform  a  cere- 
mony, do  for  (-taw-  -t-  instr.;  used 
also  before  the  sign  of  the  reciprocal) . 
68.35, 182.31 ,  306.32-33, 534.8, 594.9. 

-uo'kAtawa-  have  wings;  a  rare,  holy 
stem.     466.12. 

no'ke- shoot  (naw- instr.).     382.30. 

n5'ki-  soft,  weak,  fresh  (idiomatically 
of  earth).  88.9,  144.16  (twice), 
144.21,  204.43,  254.42. 

no'k!-  easily  kill  (-'-  -'to-  instr.). 
382.30,  560.35. 

no'ca-  give  birth  to;  in  Shawnee  the 
exact  phonetic  equivalent  is  used 
only  of  animals,  not  human  beings. 
46.8,  46.10,  316.2,  316.22,  408.14-15, 
604.5. 


no'cka-  exact  meaning?  combined  with 
-'sa-  -'sa-,  sift  through;  idiomatically 
(in  the  same  combination),  perish  (of 
the  soul).     468.10. 

no'ckwa-  lick;  -'t- instr.;  not  used  with 
-•taw-.     202.40. 

not-  wind  (-en-  copula).     90.18,  120.4. 

not-  previous.     304.37. 

-nota-,  -nota-  meaning?  Combined 
with  WA<'tca-  (q.  v.),  give  a  feast. 
162.33,  176.26,  176.29. 

notA  before,  unseasonably;  related  in 
some  way  to  not-,  previous.     74.19. 

note'ku-  precise  meaning?  with  the  in- 
strumental -'taw-,  fail  to  hear;  com- 
bined with  a'pA'wa-,  a'pA'wii-, 
dream,  dream  incompletely.  192.1, 
512.6,  590.13. 

non-  suckle,  intrans.;  see  no-  suckle 
(trans.).     46.16,204.11,318.41. 

nono-  fan;  middle  voice.  210.38, 
210.40. 

-nu-  (-taw-  -t-  instr.)  reach,  attain; 
sometimes,  in  behalf  of.  62.13,  82.24, 
116.28,  178.1,  308.41,  310.14,  326.25, 
394.19,  556.6. 

nyanAiiwi-  five;  included  as  it  occurs  as 
a  practically  initial  stem;  logically 
numerals  in  Fox  are  stems;  a  few  are 
included  in  this  list  as  a  matter  of 
convenience.     550.34. 

-pa-  run  from ;  -'-  instr. ;  related  in  some 
way  to  pa'o-.     332.9. 

-pa'o-  run;  with  -n-  instr.  and  -gwi- 
passive,  ride  horseback;  when  in- 
animate employs  the  copula  -ta-  (of 
a  train,  etc.).  46.31,  58.41,  382.22, 
382.23,  454.24,  568.12. 

pa'wa'i-  hold  a  powwow.     432.23. 

pa'ki-  uncover,  open  (-n-  -n-  instr.; 
with  inanimate  copula  -'sen-). 
134.2,  172.33,  172.34,  172.35,  206.11, 
390.1,  518.11. 

pa'kinawi-  uncover  one's  self;  obvi- 
ously a  compound  in  origin;  see 
pa'ki-  and  peninawi-  take  off  cloth- 
ing.    582.32. 

pagA'.-itowa-  play  lacrosse,  baseball. 
384.16,  384.18,  428.2. 

pa'ckaw-  crack  from  dryness.     436.31. 

pa'ta-  wound,  wound  fatally  (-a'so- 
passive  contracted  with  the  stem; 
see  under  -te'ka-) .     566.3. 


michei.son] 


LIST    OF    STEMS 


647 


pa'siga-  split,  crack.     194.5. 

pana<'tcl-  walk  down  a  hill.     46.29. 

pane'ckApi-  straddle;  -"-  instr.  with 
inan.  obj.     382.11-12. 

pani-  be  a  widow,  widower  released 
from  death  ceremonies;  -'-  instr. 
324.35,  430.28,  446.9  (twice),  604.7. 

pap-^gi-  stumble;  true  stem  pAgi-. 
70.5,  72.12,  74.4,  76.4,  78.6,  472.11, 
510.36. 

pa'piwi-  spread  on  (-n-  -n-  instr.). 
508.25. 

pami-  indefinite  motion  (reduplicated 
p.\pami).  386.23,  466.28,  474.1 
(twice),  578.29. 

-pA-  derived  from  -pAn-.     524.40. 

pA'ka- dedicate;  combined  with  -a'ku-. 
510.19,  524.39. 

p.i'ki-  separate;  with  -'cw-  (?)  -'c- 
instr.     318.27,  318.29,  318.33. 

pA'ki-  dismiss,  permit  (-m-  instr.);  be 
set  free,  become  loose  (-'cka — 'cka- 
auxiliary) ;  combined  with  -wa-,  come 
to  a  decision.  438.41,  442.34-35, 
442.39,  472.25,  474.20,  552.11-12, 
560.25. 

pA'ki-  (-m-  instr.)  assign,  dedicate. 
278.21,  278.22,  278.23,  524.20,  524.21, 
524.23  (twice),  524.26. 

pA'kigwA-  smoky;  -'ta-  copula.     220.1. 

pA'ku-  [probably  pA'kwi-]  pull  out; 
-n- instr.  with  inan.  object;  not  used 
with  -n-and  an  animate  object.     52.6. 

pA'kwa-  break  off  (to  judge  from  the 
evidence  of  Cree  and  Ojibwa  several 
instrumentals  go  with  this  stem, 
but  in  Fox  I  can  thus  far  only  sub- 
stantiate -'C-,  -n-  -n-).     572.1. 

-pA'kwa-  side  (of  a  building).  318.17, 
318.19. 

pAga-  put  in  a  kettle  and  boil  (-'to- 
instr.  for  inan.  object) ;  combined 
with  -'ci-  (-m-  in,str.),  boil  (of  meat). 
392.16,  410.44,  522.28,  588.22, 592.42. 

pAgapi-  braid;  compound  in  origin; 
-n-  instr.  but  i  is  retained.     564.17. 

pAgA-  strike,  hit  (-m-  -t-  instr.);  tell 
war  stories,  valorous  deeds  (idio- 
matically); club  to  death  (always 
reduplicated,  papAgA-).  118.9, 
318.18,  320.24,  380.8,  382.14,  426.38, 
520.38,  574.32. 

pAg.ina-  shriek,  wail;  middle  voice. 
200.4,  200.19,  200.43,  202.34. 


p.vg.mii-  arrive.  1.50.5,  312.45,  314.11, 
388.39, 388.41,  400.37,  508.24,  600.37. 

pAgi-  throw  away  (-n-  -t-  instr.) ;  idio- 
matically, release  some  one  by  hold- 
ing an  adoption  feast,  hold  an  adop- 
tion feast,  stumble;  combined  with 
-'se-,  release,  throw  away,  replace,  per- 
mit, dedicate;  combined  with  -'cin-, 
fall  down,  alight  (of  birds,  etc.) ;  pre- 
ceded by  wii'^tci-  (see  u-)  and  com- 
bined with  -'ci-,  where  the  sun  goes 
down,  west.  72.42,  74.4,  194.33, 
254.36, 258.20,  306.44,  318.44,  322.39, 
328.15,  332.20,  384.1  (twice),  384.6, 
388.15,  394.38,  398.45,  468.8,  476.8, 
506.21,  508.44,  510.36,  560.26,  586.6. 

pAgi'ci- depressed  (mentally). 

pAgi'sane-    give    up,    abandon,    resign 

'  (-m-  -t-  instr.) ;  a  compound  of  pAgi- 
(q.  V.)  and  -ane-  (c(.  v.);  the  medial 
-"s-  is  at  present  obscure;  Cree  has  an 
e.xact  phonetic  equivalent  (p.^'kiteyi- 
with  -m — 't-  instrumental) ;  if  -e  Ji- 
contracts  to-  a-  in  proto-Algonquian 
under  certain  conditions,  pAgi'sane- 
may  be  for  *pAgi'se-ane-  (or  some- 
thing similar) ;  see -'se-.     556.1. 

pAgo'ci  in  advance.  204.24,  302.29, 
316.32,  380.28,  558.10-11. 

pA'ci-  (with  -t-,  -"'tci-)  dishonest;  com- 
bined with  -wa-  sound,  lie.  62.34, 
74.38,  306.28-29. 

pA'ci-  even,  almost;  this  stem  can  be 
substantiated  as  shown  by  the 
change  to  a  in  participials;  but  a 
form  pa'ci  is  also  well  authenticated. 
58.18,  150.22,  150.23. 

pA'ck-  separate,  branch  out;  with  the 
copula  -At-.     82.14. 

-pA'tci-  display;  combines  with  few 
stems;  -"to-  instr.     514.14. 

pA'ta-  light  one's  pipe  (postverbal  -'tci- 
and  auxiliary  -ga-) ;  a  holy  stem. 
514.7. 

pA'ta'pwa-,  pA'ta'pwa-  puff  (tobacco), 
light  and  smoke  (tobacco);  obvi- 
ously connected  with  pA'ta-,  q.  v. 
392.33,432.11. 

pA'segwi  rise  to  one's  faet  (with  post- 
verbal  -t-  -<Jtci-).  46.21,  48.3,  82.20, 
382.26,  390.9,  474.2. 

pA'si-  exact  meaning?;  with  -ta-,  hot. 
254.38. 


648 


LIST    OF    STEMS 


[ETH.  AXX.  40 


pAii-  lose,  miss  (-n-  -n-  instr.);  fail  to 
hear  (-'taw-  -'t-  instr.) ;  miss  stepping 
upon    (-"ekaw-   -'ck-    instr.).     62.1, 

240.40,  298.31,  326.11,  380.23,  386.1, 
390.1.5,  .508..5,  562.35. 

-pAn-  sort,  kind;  a  rhetorical  form  is 
-p.«ino'i-;  my  grammatical  notes  fully 
estaljlish  -pAn-  as  a  stem.  124.13, 
306.7,  484.34,  484.38. 

pAna-  destroy,  break  (secondarily) ; 
with  postverbal  -t-  -"itci-  with  instru- 
mental -'-  -'to-;  employs  copulas 
-'si-  -a-.  Owing  to  phonetic  changes 
the  compound  pAiiate'si-  represents 
pAu-ate-'si  (lose  one's  life,  be  uncon- 
scious) and  pAna-te-'si;  in  some 
cases  it  is  very  doubtful  which 
pAnate'si-  is  meant;  if  -a  a-  becomes 
-a-,  then  we  need  assume  but  one* 
pAnate'si-,  but  mata-  (q.  v.)  is  un- 
favorable to  this.  198.11,  392.21, 
400.29  (haplology),  476.27,  552.20. 

pAne'si-  go  to  war  (-'to-  instr.). 

-pAui-  weave.     302.18,  302.19,  302.20. 

pApnvi-  fine,  small,  tiny;  tlie  participial 
with  pa-  (change)  guarantees  the 
form;  but  pilpl-  would  be  the  normal 
reduplication,  and  seems  to  occur  a 
few  times,  possibly  merely  rhetori- 
cally. 76.22,  142.25,  280.21-22, 
280^24,  300.4,  308.11,  572.14,  596.33. 

pagwi-  dry.     142.35,  142.40,  252.24. 

pawi-  lightly  (metaphorically) ;  com- 
bined with  -iine-,  think  lightly  of, 
give  up.     326.18,  554.39,  560.22. 

pe-  accidentally  (with  postverbal  -'t- 
-'tci-) ;  used  with  various  instrumen- 
tal particles.  252.40,  302.5,  436.30, 
550.10. 

pe'ka-  branch  out  from  a  common  base. 
270.36. 

-pe'ki-  be  a  new  people  ?     460.6 

pe'kl-  different,  alien;  cf.  pe'kini-. 
162.34,  274.24,  274.37. 

pe'kini- alien,  strange,  different.  90.11, 
90.13,  114.13,  124.31,  302.35,  304.45, 

382.41,  530.22,  574.22. 

pe'ku-  be  night  (with  the  inanimate 
copula  -ta-).  296.38,  312.44,  388.32, 
508.27-28,  560.10. 

pe'kufii-  be  dark;  with  the  inanimate 
copula  -a-;  the  stem  is  really  a  com- 


pound of  pe'ku-  and  -ta-,  but  it  is 
fo.ssilized.     200.26. 

pe'kwi-  clustered.  48.15,  158.42 
(twice),  160.26,  534.33,  536.14, 
536.15,  582.24. 

pege'cawA-  smoke,  fumigate  (-to- 
instr.).     252.3,  252.7. 

pege'ca-  be  smoky. 

pegi-  in  pieces;  related  to  pegi'ki-  in 
some  way.     188.8. 

pegi'ki-  in  pieces  (with  the  instrumen- 
tals  -'cw-  -'c-  [?],  -n-  [inanimate 
objects  only],  -'-  [with  -a'so-  passive 
only,  meaning  to  make  change  of  a 
dollar];  with  the  copulas  -'si-  -a-; 
also  with  -'oka-,  -'oka-;  can  be  com- 
bined with  -'sen-  [q.  v.]  but  not  with 
the  corresponding  animate  -"cin- 
[q.    V.];    see    pegi-). 

pegi'cki-  bothersome,  tiresome  (with 
the  copulas  -'si-  [?]  -a-) ;  quarrel  with 
(-'kaw-  instr.);  hurt  one's  feelings 
(with-nawa-).  178.8,  194.8,  320.17, 
448.15,  578.3. 

pegi'tAn-  have  a  nosebleed;  evidently 
a  fossilized  compound;  cf.  -'tAn-  flow? 
pegi'tA-  is  a  subsidiary  form;  cf .  -'tA-. 
240.23,  240.24,  242.8. 

pegowi-  dusty.     204.15-16,  204.16. 

pe'cig-  nice,  cunning,  cute.     64.13. 

pe'cigwi-  upright  (literally  and  meta- 
phorically); uses  copulas  -"si-  -a-; 
so  far  as  known  does  not  combine 
directly  with  instrumental  jiarticles. 
70.28,  86.10,  304.32,  318.4,  382.4, 
396.43,  512.7,  554.26. 

pe'ci- flay  (-n- instr.).     462.16. 

pe'cki-  sour. 

pe'ckuna-  burn.     206.14. 

pe"ckwA-tan  (?).     596.7. 

pe'^tci-  impede,  hinder  (-'-  instr.) ;  forbid 
(-m- instr.).     178.3,568.16. 

pe'tawA-  kindle  a  flre  for  some  one;  a 
modification  of  pe'tawa-  kindle  a 
fire  (in trans.) :  cf .  under  piti-;  with  -n- 
instr.     462.13,  466.1,  478.24. 

pe'tawa-  kindle  a  fire.  204.28,  306.2, 
578.33. 

pe'tA'sAgi-  go  wrong,  have  trouble; 
with  the  auxiliary  -gen-  and  its 
derivatives.  58.8,  68.4,  156.19, 
270.15. 


MICHELSON] 


LIST  OF   STEMS 


649 


pe's(e)-  listen,  listen  to  (-taw-  -t- 
instr.).  70.20,  72.38,  92.30,  304.36, 
308.8,  312.8,  324.10,  396.33,  556.2. 

pe'se-  wear,  put  on  (-'k-  instr.;  Jones 
pi'se-).  168.26,  .  224.4,  428.39-40, 
436.17,  478.32,  580.41. 

pena'a-  comb.     64.10. 

pena'a'kwa-,  pena'a'kwa-  comb  the 
hair;  with  -w-  instr.  when  transi- 
tive; obviousl}-  a  compound  in  origin; 
see  pena'a-  and  -'kwa-;  note,  how- 
ever, that  the  terminal  a,  a  does  not 
behave  as  the  final  a  of  -'kwii-.  330.3, 
330.8,  332.26. 

penawi-  be  summer.  424.25,  424.34, 
550.24. 

penAgi-  peel  (-n-  -'c-  instrumentals 
with  inanimate  objects;  the  form 
pen.\gi-  is  restored  conjecturally  but 
with  certaint.v;  pen.ige-  has  to  ap- 
pear before  these  instrumentals  ow- 
ing to  phonetic  law.     556.17. 

pene'ck(i)-  (with  -n-  [rarely]  -n-  instr.) 
rip  out,  untie.     302.5,  328.42. 

peninawi-  take  off  clothing;  obviously 
a  compound  in  origin;  see  pa'kinawi-. 
202.13,  332.27,  608.29,  508.30. 

peno-  go  home,  depart,  "go  some"  in 
the  slang  sense,  go  at  high  speed; 
with  -'-  instr.,  dismiss,  release. 
46.30,  48.15,  52.40,  332.24,  384.3, 
388.8,  396.8,  412.11,  562.25. 

peno^tci-  far  off  (with  the  copula  -a-); 
a  form  penot-  is  unknown  to  me. 
576.6,  576.19. 

pepe'ckwi- peel.     576.40-41. 

pepo- be  winter.  300.16,  304.4,  314.39, 
380.3,  444.14,  506.12,  506.33,  550.32, 
550.22. 

peponwa-  be  so  many  winters  (i.  e. 
years)  old;  related  in  some  way  to 
pepo-.     296.2,  296.12,  408.14,  550.2. 

pe'pi-  (probably;  perhaps  pe'pe-)  cut, 
peck;  -'cw-  instr.;  not  used  with  -'c-. 
306.39,  306.40. 

pemi-  along,  during,  begin;  with  the 
instrumentals  -'kaw-  -'k-  -n-  -n- 
[meaning  take  care  of];  the  evi- 
dence of  Cree,  Ojibwa,  and  Algoukin 
indicates  that  postverbal  -t-  -''tci- 
go  with  pemi-;  -"^tci-  goes  rarely  with 
pemi-  in  Fox.  46.20  (twice),  46.30, 
4S.1,  48.17,  58.16,  58.20,  160.1, 
160.27,  168.3,  296.22-23,  298.30, 
3599°— 25t 42 


298.31,  308.19,  382.3,  382.26,  384.13, 
3S6.9,  406.15,  434.21,  466.10,  506.38, 
510.4,  550.20,  554.11,  554.29. 

pemw-  shoot,  shoot  at  (employs  no 
instrumental  with  an  animate  ob- 
ject; -t-  with  an  inanimate  object; 
similarly  Cree,  and  possibly  both 
Ojibwa  and  Algonkin;  pipemw-  when 
reduplicated).  62.24,  382.27,  562.3, 
564.27,  566.6,  574.16,  574.29. 

-pi-  taste.     124.12,  124.15,  524.26. 

-pi-  sit;  not  certain  whether  some  cases 
belong  here  or  are  contractions  of 
Api-;  originally  probably  an  ex- 
tended form  of  a  contraction  of 
Api-.  200.24,  436.26,  436.27,  508.43, 
550.1,  582.27,  600.9. 

-pi-  tie  (-n-  -to-  instr.) ;  not  a  true 
stem  but  due  to  contraction;  see 
-Ajji-  tie. 

-pi'i-  a  rhetorical  form  of  -pi-,  .sit. 
552.2. 

-pigii-  rib.     172.17,  562.35. 

pigiiwi-  very.     172.43. 

pigi-  turbid.    54.12,  54.26,  54.40,  60.3. 

pigi-  play  cards.     384.14. 

pigi'ck-  be  discouraged.     178.6. 

pigw-  brush,  thicket;  -a-  copula. 
302.39. 

pi'ci-  renew;  with  -'to-  instr.     210.28. 

pl'ck-  be  tired  of  (combined  with  -ane-). 
146.23-24,  174.2. 

pl'cki-  soft;  perhaps  pi'ck-  belongs  here. 
246.9. 

piti-  entrance,  enter  (-gii-  auxiliary; 
when  inanimate  -migAt-  combines 
witli  -g;i-) ;  visit  (-gaw-  instr.) ;  com- 
bined with  obscure  -gA-,  bring  inside, 
initiate  (-n-  -to- instr.;  similarly  Ojib- 
wa and  Algonkin;  -n-  [e]  before  -ti-); 
bury  (-'w-  instr. ;  retained  before  -ti-) ; 
a  doublet  pi"'tci-  occurs  under  un- 
known conditions;  it  can  not  be  ex- 
plained as  being  due  to  a  fusion  with 
a  following  i  of  another  stem;  Cree, 
Ojibwa,  and  Algonkin  have  corre- 
sponding doublets,  and  all  seem  to 
agree  with  Fox  in  usage.  48.18, 
50.24,  68.43,  76.27,  132.18,  178.19 
(twice),  200.32  (twice),  218.18, 
320.27, 326.28, 328.34, 330.37, 388.25, 
390.11, 394.23, 394.43,  426.10,  454.26, 
514.29,  558.7,  594.20. 

pi'tawi-  extra,  additional.     154.40. 


650 


LIST   OF   STEMS 


[ETH.  ANN.  40 


pi'to-  there  is  a  tier  (with  inanimate 
copula  -gen-  and  its  derivatives). 
464.21-22. 

pi'sa-  fine,  consisting  of  minute  jjarti- 
cles;  -a-  copula;  cf.  pl'sl-.     256.2. 

pl'sl-  fine,  tiny;  cf.  pl'sa-.  228.2-3, 
230.7. 

pine'ci-  attack;  "start  something" 
(slang  sense).  476.25-26,  574.31, 
574.40. 

pini-  clean,  fresh.  132.1,  146.22, 
174.26,  194.25,  214.31. 

pino'sowi-  health}'.     174.43. 

-piwii-  feather.     196.40. 

po-  into;  with  postverbal  -t-  -"^tci-. 
260.23,  260.24,  260.25,  260.28  (twice). 

po'ki-  pierce.  314.39,  392.21,  398.10, 
398.42,  398.44,  520.39,  558.7. 

po'kwi-  break.     512.20,  562.35. 

po'^tca'a-  it  is  the  rear,  back  part  of  a 
wickiup;  be  beside  the  door.  386.10, 
472.35. 

pota'kwa-  place  in  kettles  to  boil. 
106.2,  248.25,  252.8,  488.15,  566.35. 

pote-  exact  meaning  ?  combined  with 
-tuna-,  kiss  (true  stem  probably  po- 
with  postverbal  -t-  -"^tci-).  462.14, 
464.24  (twice),  466.32. 

po'si-  very  much.  66.13,  122.14, 
332.11,  420.32,  586.7. 

po'sotiiwi-  exceedingly,  too  much;  com- 
pound of  preceding.  390.7,  390.43, 
424.13,  478.11. 

poni-  cessation;  with  various  instru- 
mentals  (-m-,  -'kaw-  -'k-,  -'-  -'to-, 
-"cw — 'C-,  -'sw — "s-,  -gaw-).  46.35, 
48.33,  58.32,  60.13-14,  84.22,  298.6, 
298.7,  298.20,  304.1,  386.15,  402.38, 
410.26, 456.37,  506.36,  532.18,  550.24, 
604.36. 

poni-  camp.  46.12,  58.10,  150.15, 
398.20,  574.11. 

-pugo-  float.     242.44. 

pya-,  pya-  motion  hitherward;  -migAt- 
as  auxiliary  when  inau.  subject; 
with  postverbal  -t-  -<'tci-;  -n-  -to- 
iustr.  before  which  the  postverbal 
extension  is  not  allowed,  though  it 
is  used  before  -n-  with  a  double- 
object  construction;  combined  with 
pi'ci-,  formerly;  similarly  when  com- 
bined with  i'cawi-.  46.28,  48.18, 
48.28,  48.32,  54.7,  56.36,  60.9,  62.3, 
62.9,  62.26,  72.11,  78.1,  82.30,  88.39, 


116.6,  120.3,  120.4,  132.19,  296.37, 
300.1,  302.16,  304.5,  326.25,  380.11, 
382.4,   382.21,  386.9,   390.18,   394.2, 

408.6,  506.3,  508.11,  518.23,  524.31, 
536.20,  556.34,  560.10. 

-p\'a-  essence,  quality,  condition,  water 
(idiomatically).  82.15, 140.1, 140.23, 
142.34,  314.39,  576.40. 

-pya-  draw  (-'w-  [?]  -'-  instr.) ;  com- 
bined with  Ane-  and  -iga-,  write; 
combined  with  Ane-  and  the  instr. 
-gaw-,  write  to  (but  with  i,  Anepya- 
'igaw-);  rarely  with  Ane-  and  -'- 
(inanimate) ;  doubtless  originally  the 
same  as  -pya-  essence,  etc.  54.35, 
54.36  (twice),  54.37,  54.40,  54.41, 
54.42,  520.5. 

pyatA'ci-  bring  back  game;  a  fossilized 
compound; see-tA'ci-.    560.42,572.40. 

pyii'sapA-  catch  sight  of;  a  compound 
in  origin;  Ojibwa  evidently  has  an 
exact  phonetic  equivalent;  see  -apA-. 
574.24. 

pyami'ckw-  twisted.     316.6. 

pwawi-  originally  a  verbal  stem;  in 
Fox  practically  it  has  become  a 
modal  negation.  46.10,46.13,  46.27, 
52.37,  66.3. 

-pwi-  wait  for  (-"-  instr.);  cf.  Apwi-. 
302.41,  398.30. 

-"pu-  eat  with;  preceded  by  wi- 
with,  making  wl'pu-;  with  the 
instrumental  -m-;  obviously  iden- 
tical with  the  instrumental  -'pw-; 
listed  here  as  a  stem,  because  wl- 
with  combines  rarely  with  other 
instrumentals.  52.23,  52.24,  52.25, 
58.12. 

mawi-  go  to  do  something;  -taw-  instr. 
50.17,  58.24,   62.23,   296.25,  382.19, 

388.7,  454.29,  534.15,  566.32,  578.20. 
mawi-  wail  over,  lament  over  (-m — t- 

instr.).  76.35,  76.36,  76.37,  206.37, 
390.43. 

ma-  move  (postverbal  -t-  -"'tci-) ;  with 
the  instrumentals  -'-  -'to-  (?),  -n- 
-n-  (?).  126.39,  158.40,  198.28, 
236.33,  316.14,  402.4,  452.32,  474.29, 
566.9. 

magi-  big;  apparentlj-  always  redupli- 
cated, thus,  niAmagi-;  obviously  re- 
lated to  mAgi-  big.     184.13,  194.39. 

mS'itcI-  run. 

mata- join; -a- copula.     54.12,66.3. 


MICHELSON] 


LIST  OF   STEMS 


651 


mato-  worship,  pray,  beseech  (-m-  -t- 
instr.;  middle  voice  when  intransi- 
tive) ;  always  reduplicated,  thus, 
mAmato-.  66.41,  70.31,  72.18,  72.19, 
72.30,     72.38,     318.10,     328.34-35, 

388.12,  508.43,  562.37. 

mana  many  (the  inanimate  combines 
with  an  apparent  auxiliary  -t-  which 
is  probably  a  contraction  of  -.^t-;  in 
iteratives  the  terminal  a  combines 
with  -en-,  making  -en-) ;  have  many 
(-■-  --to-  instr.).  46.19,  46.28, 
52.12,  56.21,  82.27,  296.7,  296.24, 
384.8,  398.37,  562.16,  562.26,  570.27. 

manwi-  many;  related  in  some  way  to 
mana-.  154.34,  296.9,  304.43,  328.32, 
408.14. 

mame-  cut  off  a  scalp  (-'c-  instr.;  the 
true  stem  is  certainly  mami-  as  shown 
by  the  general  principles  of  Algon- 
quian  philology).     574.20. 

mami'ko'i-  to  play  a  game  which  re- 
sembles "tag."     298.11. 

mawa-  a  village  exists  (with  -'sen-  as 
auxiliary) ;  be  villagers  (with  -ga-  as 
auxiliary) ;  have  a  village  (with  -'se-, 
and  -to-  for  instrumental).     518.24, 

574.13,  574.29,  576.30,  578.8. 

maw  A-  gather  (postverbal  -t-  ''tci-) ;  in 
Fox  almo.st  invariably  used,  though 
the  corresponding  stem  in  both  Cree 
and  Ojibwa  often  occurs  without  the 
corresponding  postverbal  extensions; 
-mo-  middle  in  Fox  when  intransi- 
tive; when  transitive  the  instrumen- 
tals  -n-  -n-,  -m-  and  perhaps  others 
are  used.  54.38,  86.4,  122.21,  396.36, 
430.40,  458.39,  464.2. 

mA'kAtawi-  be  black,  fast  (secondarily; 
with  the  instrumental  -n-,  be  made  to 
fast);  -a-  copula.  48.10,  66.15, 
116.13  (twice),  118.34, 118.40,  296.29, 
296.34,  304.43,  380.3,  380.15,  506.13, 
550.2,  550.24,  554.23,  556.15  (twice). 

mA'ki-  be  lacking,  be  without,  be  de- 
void of;  with  -'cw-  -'c-  (?)  instr. 

mA'kwa-  (always  with  postverbal  -t- 
-■^tci-)  quiet,  moral  (-"si-  copula). 
58.21,  94.33,  170.7,  234.5,  300.40, 
394.1,  558.19-20. 

-mAgAt-  an  inanimate  copula.  410.38, 
442.1-2,  442.5. 


niAgi-  big,  large,  broad;  see  magi-. 
54.21,  124.17,  142.18,  314.10,  386.16, 
506.7,  558.7,  570.17. 

mAgwi-  swell. 

mA<'tci-  challenge,  not  to  be  afraid  of, 
have  the  "nerve"  to  (-naw-  -n- 
instr.).  242.22,  306.11,  324.43, 
388.22. 

mAta'kwi-  unaided.     196.39-40. 

mAtagwi-  jovial;  combined  with  -ane-, 
enjoy.  48.41,  78.43,  168.31,  296.21- 
22,  298.11,  450.6-7,  580.4-5. 

mAtani-  have  a  good  time.     414.19. 

mAtA-  overtake  (-n-  instr.).  130.37, 
398.46,  400.2,  474.21,  568.20. 

mAtAgwi-  cover  (-'w — '-  instr.).  48.4 
118.41,  130.12,  172.37,  230.33,  304.8, 
304.13,  410.18, 534.16,  534.18,  582.27, 
584.32,  586.16. 

mAtote'ca-,  mAtote'ca-  take  a  sweat 
bath.    198.27,  454.27,  454.28  (twice). 

mAtunwawi-  foolish.     266.5. 

mA'sa-  (with  postverbal  -t-,  -"Stci-) 
barely,  with  difficulty.     308.40. 

mA'sani-  prickly.     228.28,  230.27. 

mA'sAgo-  suspicious;  with  postverbal 
-t-,  -'Hci-.     198.1. 

mAna-  rich,  choicest  (with  postverbal 
-t-;  -'si-);  the  combination  mAna- 
tapyagi-  means  the  choicest,  finest 
bit;  the  combination  is  sacrosanct; 
the  ordinary  word  is  wawenapyagi-; 
the  sacrosanct  word  refers  symboli- 
cally to  the  leaders  of  the  foe,  not 
an  ordinary  foeman.  452.37,  514.10, 
532.28. 

mAne'sa-  go  after  wood;  a  denomina- 
tive verbal  stem.     300.6,  602.31. 

mAne'senowi-  war;  be  anxious  to  be 
killed;  reduplicated  thus,  mane- 
mane-.    380.7,  380.16,  380.17,  514.12. 

mAni-  deprive  of  (-" — 'to-  [?]  instr.) ; 
instr.  used  before  the  sign  of  the  re- 
ciprocal. 154.38-39,  154.39,  400.8, 
424.29,  424.33. 

mAw Age- hole  (?).     194.5. 

ma'ce-  touch;  with  the  instrumentals 
-'kaw- -'k-,  -n-  -n-  (hand).  240.41, 
256.40,  306.4,  314.43,  416.38. 

ma'cki-  disturb.     84.37. 

manaw-  space,  room;  -a-  copula. 
472.34. 

manawa-  love,  trv  to  love.     312.4. 


652 


LIST  OP   STEMS 


[ETH.  ANN.  40 


mane'ci-  ashamed,  shameful,  bashful; 
with  the  copulas  -ga-  and  -a-;  with 
the  instrimientals  -m-  and  -'t-  (be- 
fore which  last  i  apparently  appears 
as  i).  88.25,  88.26  (twice),  88.27 
(twice),  162.9,  166.23-24,  166.26, 
166.31,166.34,166.35,306.11,306.16, 
312.44-45,  380.35,  514.11,  578.25. 

mame'sA-  (with  postverbal  -t-  -'^tci-) 
sensual;  -'si-  copula;  a  fossilized  re- 
duplicated stem.     326.30. 

inameta''tca'i-  be  a  joyous  time  (in- 
animate construction),  have  a  joy- 
ous time  (animate  construction); 
evidently  reduplicated  and  in  some 
way  related  to  meta-  (with  post- 
verbal  -t-),  take  pleasure  in  (com- 
bined with  -ane-  and  usually  in  an 
obscene  sense).     578.3-4. 

mamenA-  vomit;  -t-  instr.     198.43. 

me-  find  (-"kaw-  -'k-  instr.).  48.20, 
204.39,  302.42,  320.29,  412.2,  506.34, 
584.29. 

me-  plain,  bare,  open  (always  with 
postverbal  -'t-  -'tci-) ;  combined  with 
-ane-,  know  perfectly;  with  the  in- 
strumental particles  -n-  -n-.  134.31, 
136.6,  136.40,  158.3,  200.24,  224.5, 
256.37,  382.39,  398.25,  562.16. 

me-kawl-  stumble.     122.16-17,  138.32. 

me'kwi-  recollect  (combined  with  -ane-, 
-ita-  almost  invariably).  122.3, 
150.12, 160.21,  300.35,  320.37,  396.37, 
508.8,  532.40,  534.4,   558.40. 

megwe-  be  advanced  in  work  (com- 
bined with  t.vncgo-).     122.28. 

me'cA'kwa-  cut  off  scalps  (-'c-  instr.); 
so  the  phonetic  text  and  the  syl- 
labic text  correspondingly;  yet  it 
is  likely  an  error;  cf.  mi'ce'kwaiyi 
scalp.     602.4. 

me'ci-  large;  more  polite  than  mAgi-. 
46.38,  296.8. 

me'ci-  catch,  seize  (-n-  instr.;  also  -'-, 
but  apparently  of  disea.se  only); 
rarely  with  the  copula  -'si-.  176.25, 
198.22, 198.23,  322.37,  582.23,  604.17. 

me'cki-  spread  out  (of  objects) ;  open 
(of  the  hands,  mouth);  when  com- 
bined with  -'cin-  and  -'sen-  usually 
has  obscene  meanings.  86.26, 
160.21,  188.20,  238.10,  242.20-21. 

me'cki-  ruin,  be  careless  with,  be  evil, 
make  trouble  for;  apjDarently  always 


reduplicated  thus,  memya'cki-;  with 
the  copula  -a-;  with  the  instru- 
mental -'k-;  rarely  with  -'-.  248.21, 
248.24,  260.14,  262.34,  314.33,  332.33, 
408.32. 

me'ckwi-  red;  with  the  copulas  -'si- 
-a-.  60.40  (twice),  54.36,  198.33, 
398.22,  508.40,  576.41,  578.13. 

me'ckwigi-  be  discouraged;  combined 
with -ita-.     414.10. 

me'cw-  wound  by  shooting;  from  the 
evidence  of  Kickapoo,  which  is  ex- 
tremely closely  related  to  Fox,  it 
would  seem  as  if  in  Fox  no  instru- 
mental were  used  with  an  animate 
object,  and  as  if  -t-  were  used  with 
an  inanimate  object;  cf.  pemw- 
.shoot,  shoot  at;  see  Jones  and 
Michelson,  Vol.  IX,  Publ.  Amer. 
Ethnol.  Soc,  116.3;  but  the  evi- 
dence of  the  more  remotely  related 
Cree  indicates  that  the  stem  origi- 
nally was  me-  and  that  the  instru- 
mentals  -'cw-  -'c-  originally  went 
with  this  stem;  see  Lacombe,  Dic- 
tionnaire  de  la  Langue  Crise,  p.  461, 
under  miswew;  the  available  evi- 
dence of  Ojibwa  and  Algonkin  is  not 
decisive.  564.28,  564.29,  564.30, 
586.5. 

me'^tci'^tei-  send  a  message  by  (-m- 
instr.).    60.28,  392.35,  410.11,  466.37. 

mc'tcimi-  dislike  (combined  with 
-ane-) ;  as  shown  by  the  evidence  of 
Cree,  Ojibwa,  and  Algonkin  this  is 
a  specialized  meaning.  48.3,  192.45, 
192.46,  298.25-26. 

me'^tcimi-  slaughter  (-'-  instr.) .     62.20. 

me"'tciminA'kya-  commit  murder;  ob- 
viously a  compound  of  me'^tcimi- 
and  -'kya-;  the  medial  portion  is 
obscure."    240.22,  240.25-26. 

me'^tcimowi-  permanently.     192.42. 

meta-  enjoyable  (with  postverbal  -t-, 
-•^tci-;  like  to  hear  (with  -'taw-  -'t-  [?] 
instr.) ;  when  combined  with  -ane- 
usually  has  an  evil  meaning.  310.23, 
416.1." 

metiipane-  not  have  enough  of,  be  dis- 
satisfied with;  a  compound  in  origin 
as  shown  by  several  Algonquian  lan- 
guages as  well  as  Fox  titpane-  (from 
tapi-  and  -ane-) ;  but  the  exact  man- 
ner of  composition  which  involves 
haplology  is  not  clear.     580.10. 


MlCHlll.SON] 


LIST   OF    STEMS 


653 


me's-  exact  meaning  ?  combined  with 
-ane-,  derive  benefitfrom.  158.12-13, 
158.14,  308.17,  470.4,  554.38. 

me's-  all,  totality.    380.25,  394.19. 

mena-  drink;  used  only  with  -'-  instr., 
and  so  meatus  make  to  drink;  related 
to  meno-  drink.  52.7,  52.11,  52.12, 
162.23,  258.18,  318.15  (twice),  414.33, 
604.3. 

menawa-  like  (not  used  with  inanimate 
object;  -n-  instr.).  448.35,  448.35- 
36,  452.1,  522.5. 

mena-  smell;  with  -m-  -t-  instr.  when 
transitive;  when  intransitive  with 
-gu'si-  and-gwAt-  for  the  animate  and 
inanimate,  respectively;  a  kind  of 
passive  construction.  148.19,  152.33, 
198.43. 

menani-  strange;  combined  with  awi- 
have  an  unusual  experience.  122.2, 
404.13,  586.9. 

mene-  sew  on,  stake  out  (?-'to-  instr.). 
576.15-16,  596.6. 

mene'tami-  first;  not  the  same  as  mene- 
'tAmi-  though  obviously  related  to  it. 

512.10,  516.12,  518.33-34,  .520.1. 
mene'tAmi-      first;     see       mene'tami-. 

394.19,  396.45,  404.41,  512.3. 

meno- drink.  156.36-37,  160.3,  160.12- 
13,  336.5,  412.38. 

meno'kAmi-  be  spring.  252.13,  298.2, 
322.3-4,  522.19,  554.15,  560.7. 

menwi-  pleasantly,  properly;  with  the 
instrumentals  -'kaw-  -'k-,  -gaw-, 
-'ckaw-  -'ck-,  -'ew — 'c-,  -'taw — 't-, 
-'to-,  -"sw-  -'s-,  -n-  (of  scissors)  -n-, 
-m-;  -gen-  as  inanimate  auxiliary; 
combined  with  -ane-,  love.  46.11, 
50.4,  52.10,  52.33,  56.11,  56.26,  60,3, 
62.32,  64.37,  72.35,  124.17,  300.29, 
314.26  (twice),  380.29,  394.26, 
408.23,  510.16,  512.38,  632.18,  5.50.6, 

554.11,  554.25,  584.15. 

me'po'ca-    inherit     (a    disease,     etc.). 

316.4. 
me'po-  snow  (verb).     576.19. 
-migA-  a  subsidiary  form  of  -migAt-. 

178.24, 178.'25,  392.29,  396.23,  428.17, 

452.36,  526.33,  528.1,  536.18,  568.22. 
-migAt-   an   inanimate   copula.     88.39, 

126.1,   140.4,  382.38,  396.44,   398.6, 

558.7. 


-migi-  meaning  ?  156.18,  236.41, 
278.39. 

ml-  give  (-n-  instr. ;  used  also  before  -ti- 
of  the  reciprocal).  50.41,  54.17, 
56.38,  58.28,  64.6,  94.4,  306.19, 
308.'29  (twice),  384.30,  400.8,  410.42, 
452.19,  510.11,  552.10. 

mi'ke-  be  busy  with  (primary  mean- 
ing), flirt  with,  court  (secondary 
meaning) ;  the  evidence  contained  in 
Jones's  grammatical  sketch  and  his 
texts,  as  well  as  these,  establishes 
ml'ke-  as  the  true  form  of  the  stem; 
see   his   Fox    Texts   at   44.21,    46.5, 

142.6,  144.2;  with  -m-  -t-  instr.; 
postverbal  -"^tci-;  see  ml'keme- 
'kwawa-.  68.13,  208.3,  306.10, 
308.43,  326.10,  440.5,  452.4  (twice). 

ml'keme'kwawa-  woo;  a  compound  in 
origin  (see  mi'ke-  and  -'kwawa-) ; 
even  though  such  a  composition 
makes  the  instrumental  particle  occur 
in  a  position  that  is  quite  contrary 
to  the  ordinary  canons  of  Algonquian 
philology,  nevertheless  both  Cree  and 
Ojibwa  have  exact  equivalents,  and 
Cree  has  a  few  examples  where  the 
preci.se  phonetic  equivalent  of 
-'kvviiwa-  occurs  in  compounds  with 
an  iuistrumental  particle  preceding  it. 
440.2,  446.34,  446.35-36,  446.40, 
448.5,  586.37. 

ml'kc'tcawi-  work;  a  compound  in 
origin;  see  mi'ke-  and  -awl-.  304.40, 
310.42-43,312.2,398.10-11,428.29-30, 
558.23. 

mrkc'tci-  doctor  (-'-  instr.).  50.34, 
50.36,  452.18,  554..35. 

mi'kwi-  recollect,  be  mindful,  dote  on; 
not  an  error  for  me'kwi-,  which  ap- 
parently has  nearly  the  same  mean- 
ing.    182.28. 

miga-  fight;  -n-  instr.  48.40,  02.18, 
154.33,  422.8,  564.41. 

-migi-  give,  hand.     68.15. 

migwa-  (always  reduplicate  [mamlgwa-] 
and  in  the  middle  voice)  do  one's 
best.    154.32-33,  556.14,  606.37. 

mi'ca-  (always  with  postverbal  -t- 
-''tci-)  fine,  handsome  (of  garments; 
with  the  copula  -'si-) ;  glad,  proud 
(combined  with  -ane-  q.  v.).  48.20, 
48.33,  62.31,  256.36,  298.16,  314.2, 

394.7,  404.5,  514.14,  562.24. 


654 


LIST   OF   STEMS 


[ETH.  ANN.  40 


ini'ckawi-  be  powerful  (copulas  -'si- 
-a-);  usually  in  a  mystical  sense. 
54.21,  66.44,  158.2,  212.20,  442.1, 
520.38,  588.2. 

mi'^tci-  eat;  when  transitive  employs  no 
instrumentals  and  the  object  must  be 
inanimate;  the  ordinary  intransitive 
verbal  pronouns  are  used.  48.13, 
52.18,  56.6,  88.33,  304.27,  314.37, 
390.23,  524.31,  572.39. 

minawi-  be  attentive,  diligent,  realize; 
-"si-  copula.  52.38,  54.31  (twice), 
88.3,  96.13,  226.14,  308.32,  324.16, 
390.42,  510.44,  576.8. 

miwi-  motion  away;  remove  (-n-  -n- 
instr.) ;  shove  off  (-'ckaw-  -'ck-  instr.) ; 
the  combination  pwawimlwe'kwa- 
"taw-  means  literally,  not  cast  one's 
head  at  (-'kwa-  head;  -'taw-  an  in- 
strumental particle  recjuiring  an  ani- 
mate object) ;  actually,  pay  attention 
to,  not  refuse  (sacrosanct  in  these 
meanings;  not  in  ordinary  use). 
86.21,  198.40,  308.39,  322.17-18, 
418.13,  478.35,  514.2,  536.24. 

mo'kA-  come  up;  combined  with  wa<'tci 
(see  U-) ;  refers  to  the  sun  and  means 
east;  derived  from  mo'ki-  with  vocalic 
harmony.    508.21,508.43,514.37. 

mo'ki-  rush  upon  (-'taw-  instr.) ;  origi- 
nal meaning  probably  motion  out- 
ward. 118.9,  142.10,  238.13  (with 
-n-  -n-  instr.,  a  rare  combination, 
T  appearing  as  e).     564.24. 

mo'ci-  have  a  vision;  -'-  'to-  instr.;  com- 
bined with  -ita-  be  suspicious.  114.32, 
116.42,386.31,404.3. 

mo'eki-  full,  crowded,  high  (of  water). 
60.3,  138.15,  248.27,  248.28. 

moni- pluck  (of  feathers) .     144.6. 

maiya-  meet  (-ckaw-  -'ck-  instr.). 
88.10,  192.13,  192.15-16,  380.32, 
392.27,  418.31,  466.2,  524.36,  532.33, 
588.34. 

maiyawi-  first,  leading,  ahead,  lead  a 
war  party  (-'so-  middle) ;  direct,  con- 
trol (-m"-  instr.).  114.29,  316.5, 
420.27,  420.37,  426.25,  432.9  (twice), 
464.20,  524.39,  602.21. 

maiyawu'sa-,  maiyawu'sa-  be  the  leader 
of  a  war  party;  undoubtedly  a  com- 
pound in  origin:  see  maiyawi;  but 
the  second  element  can  not  be  the 


same  as  -u'sa-  "walk,"  for  the  final 
a.  does  not  behave  as  those  of  other 
stems  in  a  in-so-far  as  it  appears  as 
a  before  the  sufR.x  -ni-,  whereas  stems 
in  Ji  regularly  retain  a  before  this 
suffix;  on  the  other  hand  the  a  of 
maiyawu'sa-  does  not  behave  as  the 
terminal  a,  a  of  stems  in  a,  a  e.xcept 
before  the  suffix  -ni-;  in  short, 
maiyawu'sa-  does  not  precisel.y  agree 
with  the  regular  stems  in  a  or  a,  a; 
so  I  have  given  the  stem  as  maij'awu- 
'sa-,  maiyawu'sa-  to  note  this  pe- 
culiarity. 156.7,  220.9,  598.23, 
598.39,  600.5. 

maiyAgi-  strange.     506.19,  602.19-20. 

maiyo-  weep,  make  weep  (-'-  instr.), 
weep  over  (-t- instr.) .  46.16,46.24, 
48.31,  156.9,  296.14,  302.43,  388.19, 
506.13,  552.39. 

mya-  evil,  bad,  dolorous;  with  post- 
verbal  -n-  -'ci-;  with  the  instru- 
mentals -'taw-  -'t-,  and  presumably 
others;  with  the  copulas  -'si-  -et-; 
combined  with  -ota-  (crawl),  idio- 
matically means  "menstruate;"  com- 
bined with  -a'o-  make  sorrowful,  ob- 
tain mercy  from.  68.14,  74.31, 
84.43,  296.13,  302.25,  306.42,  328.12, 
388.19,  416.27,  488.35,  510.37,  550.10, 
550.17,  562.41,  570.7. 

mya'ki-  be  crippled  (-'so-  middle; 
-'ckaw-  instr.).  316.22,  564.36, 
566.1,  566.8. 

myanawi-  overpower  (-'-  instr.) .  48.39, 
442.3-4. 

-mya-  back  (nominal).  46.31,  130.38, 
220.33. 

wa'ku-  paint;  -no-  middle;  cf.  -a'ku- 
paint.     220.10. 

wago-  give  thanks;  -m-  -t-  instru- 
mental;-mo- middle.  94.11,  158.37, 
234.2. 

waiie'ka-  dig  a  grave;  compound  of 
wane-  and  the  auxiliary  -'ka-. 
172.30,  408.20,  420.37. 

wawa-  each  other,  with  -t-,  -''tci-. 
136.19-20. 

wawa<'tci-  join;  probably  same  as 
wawa-.     314.41. 

wawiyagi- mixed.    140.2,258.11,258.12. 

wawlyii-  round;  -a-  copula.  204.37, 
576.15. 


MICHELSON] 


LIST   OF    STEMS 


655 


WA^itca-  cook  (middle  voice  -'o-), 
cook  for  (-'-  instr.).  52.17,  52.35, 
58.11,  296.7,  422.12,  550.34. 

WAna-  be  excited,  discouraged  (with 
postverbal  -t-  -''tci-;  -n-  in.str.  [even 
before  the  reciprocal  suffix  -tl-]; 
middle  voice).    190.6,  202.29,  202.36. 

wa'^tcitawi-  excellent.  506.5,  558.34, 
602.37-38. 

WAnagi-  rise  from  seat,  bed,  ground; 
-n-  instrumental,  before  wliich  i 
appears  in  this  case  as  e;  also  in  the 
case  of  to'kl-.     148.21,  318.7,  508.32. 

WAUA'kya-  protect;  true  stem  probably 
WADA-.     564.23. 

WAna'ckwa-  out  of  the  ordinary;  com- 
bined with  -"cka-  -'cka-,  branch  off. 
474.32. 

-WAne-  wrap  up,  tie.     156.13. 

wAne'kl-  step.     180.19,  180.22,  180.25. 

wAne'cka'i-  evil,  immoral,  worthless, 
naughty;  apparently  always  redupli- 
cated, thus,  wawAne'eka'i-.  68.10, 
296.30-31,  306.15,  402.7,  402.15, 
402.21,  550.25. 

WAnlgwa-  take  away  secretly.     78.34. 

WAni-  lose  (-'-  -'to-  instr.),  deceive 
(-m-  instr.) ;  combined  with  -ane-, 
be  ignorant  of,  fail  to  know;  some- 
times has  this  ineaning,  even  with- 
out -ane-;  with  aiyo-,  thoroughly 
use  up.  56.10,  56.23,  56.35,  70.29, 
78.32,  86.9,  88.25,  124.45,  126.41, 
130.4,  146.1,  230.38,  332.9,  380.19, 
386.34,  406.43,  444.13,  470.8,  560.3S. 

WAui-  uncomfortable;  with  the  auxili- 
ary -gen-.     242.41. 

wAnl'ka-  forget  (transitive;  -n-  -t- 
instr.).  114.26  (haplology),  154.3, 
5.54.12,  554.30. 

WAnl'kanawi-  become  u.seless  by  for- 
getting ?  apparently  derived  from 
WAnl'ka-  and  anawi-,  though  this 
violates  phonetic  law;  it  could  come 
phonetically '  from  WAni'ka-  and 
anawi-  though  this  is  semantically 
objectionable;  with  the  copula  -'si-. 
600.21. 

WAnl'ka-  forget  (intransitive) ;  palpably 
from  wAnI-  and  -"ka-;  but  it  is  given 
as  WAni'ka-  in  view  of  WAnl'ka-. 
78.36,  114.10,  296.3,  408.10,  550.23. 

WApA's-  careless;  not  the  same  as 
wapA's-.     88.14,  88.32-33. 


wa'kAnAgigi-  peel  off  bark;  -'c-  instr. 
252.9. 

wagA-  whoop;  reduplicated;  with  -'- 
instr.  and  inanimate  construction. 
180.25,  208.30,  208.32. 

wdgi-  crooked;  from  the  evidence  of 
Cree  it  would  seem  that  various  in- 
strumentals  combine  with  this  stem, 
but  I  can  only  substantiate  -n-  (?)  -n- 
for  Fox.  318.37,  318.38,  484.12, 
576.15. 

wa'sa-  be  daylight  (with  the  copula 
-a-)-  48.8,  296.38,  380.23,  392.29, 
552.21-22. 

wa'se'cawa-  start  a  light;  a  fossilized 
compound.     308.37. 

wa'si-  shine,  sparkle;  -ta-  as  auxiliary, 
evidently  related  to  wd'sa-;  the 
doublets  are  old  as  shown  by  Cree 
and  Ojibwa.     118.29,  118.31,  118.33. 

wa'si- exact  meaning?  (Compare  Jones's 
Fox  Texts  at  206.19,  356.13).  58.39, 
252.9. 

wapA-  look  at  (-m-  -t-  instr.) ;  combined 
with  A'ka-,  watch;  combined  with 
-ton-  (instrumental  -to-,  instrumental 
-n-),  show  something  to  somebody; 
rarely  with  the  auxiliary  -gii-.  50.16, 
50.39,  54.37,  62.12,  300.8,  306.27, 
308.37,  386.24  (haplology  or  -apA-), 
400.29-30  (haplology;  see  pAna-), 
410.13,  550.8  (twice),  552.4. 

wapA'ci-  funny,  foolish;  make  sport  of 
(-'-  instr.;  also -m-  instr.);  wapA's- 
bears  the  same  relation  to  wapA'ci- 
as  ne's-  to  ne'ci-.  80.9-10,  186.41, 
312.17,  478.7. 

wapA's- funny;  with  -ane-,  think  lightly 
of.  530.4.  See  wapA'ci-.  530.4. 
586.28. 

wapAn-  be  to-morrow;  an  obvious  com- 
pound with  -An-  as  the  second  mem- 
ber.    478.2,  560.30. 

wapAn-  meaning  ?  combined  with  -ane- 
and-apA-.     392.40,394.33,478.38. 

wapAna-  according  to  one's  fancy,  de- 
sire; postverbal -t-.     232.36. 

wS,pi-  see,  look  at;  relationship  to 
wapA-  obscure.  62.8-9,  172.11, 
240.19. 

wapi-  white.    46.1,  52.14,  52.23,  552.2. 

wii-  easy;  with  --itci-,  -t-.  58.1,  132.10, 
186.22. 


656 


LIST    OF    STEMS 


[ETil.  ANN.  40 


-wa- sound  (-'t-instr. ;  apparently  not 
with  -'taw-) ;  make  a  decision  (com- 
bined with  ki'ci-) ;  terminal  i  of 
pami-  preceding  -wa-  is  eliminated ; 
otherwise  -iwa-  makes  -owa-;  see 
page  616;  it  should  be  noted  that 
with  the  postverbal  extensions  -t- 
-'t-  -n-  it  makes  -towa-  -"towii- 
-nowii-  respectively,  suggesting  that 
-t-  -'t-  -n-  stand  for  -ti-  -'ti — ni- 
respectively.  60.37,  64.25,  200.39 
(twice),  200.41,  296.15,  306.29, 
310.24,  328.5,  328.12,  386.4,  386.6, 
556.42,  566.5,  578.29,  578.31,  588.10. 
The  two  last  examples  show  that 
the  rule  given  above  needs  slight 
modification. 

-wa'i-  rhetorical  for  -wi-,  q.  v.    508.23. 

-wii'k-  apparel  (?)     190.37. 

-wagi-  cry  out  (with  -'si-  copula;  -'to- 
instr.  rejects  a  preceding  i) ;  post- 
verbal  -''tci-  and  -'ci-  in  this  position 
appear  as  -t-  and  -n-,  suggesting 
-"^tci-  and  -"ci-  are  for  earlier  -t-  -i- 
and  -n-  -i-  respectively.  304.1, 
488.26,  506.21,  506.22,  506.36,  510.32. 

wane'pe'ci-  easy;  a  compounJin  origin; 
see  wiine'peni-.    58.4,  394.4. 

wiine'peni-  easy;  get  easily  (-'-  -'to- 
instr.);  easy  to  get  (with  animate 
copula  -'si-);  compound  in  origin; 
see  wa-  and  wane'pe'ci-.  382.2, 
488.4-5. 

wa'ci-  paint  (-'o-  middle;  -'-  instr.). 
64.39,  116.42,  424.5-6,  506.28, 
556.23-24,  560.S,  560.11. 

■watawi-  be  able;  -'to-  instr.     124.20. 

wano'^tci-  meaning  '?  combined  with  to-, 
have  no  mercy  on;  requires  a  nega- 
tive.    476.22" 

-wapawi-  ail;  cf.  -wapi-;  it  can  not  well 
be  a  compound  of  -wapi-  (noninitial) 
and  awi-  (initial)  unless  there  is  a 
mistake  in  supposing  -wapi-  to  be 
noninitial.     302.37,  404.2. 

-wape-  be  ignorant  of. 

wapi-  begin;  combined  with  various  in- 
strumentals,  e.  g.,  -"kaw-  -'k-,  -gaw-, 
-'ckaw-  [?]  -'ck-,  -'cw-  -"C-,  -'sw-  -'s-, 
-n-,  -m-.  46.24,  46.25,  48.35,  52.14, 
56.28,  58.29,  60.40,  274.29,  296.2, 
298.4,  308.43,  334.25,  380.3,  386.30, 


394.39,  506.13,  508.18,  510.29,  5.50.2, 
552.28,554.19. 

-wapi-  the  way  he,  she,  it  is,  they  are; 
see  also  -wapawi-.    132.20,  232.19. 

-wiiwa-  sound;  a  preceding  i  is  elimi- 
nated before  this  (as  is  u  in  one  case) ; 
combined  with  tAn-,  quarrel,  using 
-m-  instr.  when  there  is  an  object. 
122.14-15,  122.17,  138.33,  180.25, 
326.41,  388.41,  404.8,  506.31,  588.39. 

-wawagi-  wail;  make  wail  (-'  -  *to- 
in.str.);  clearly  a  fossilized  compound; 
rejects  preceding  i.  48.33,  124.9  (ww 
becomes  w),  142.10,  476.2,  476.10, 
510.32,  564.44,  566.7,  572.17. 

wiiwa'ciwi-  have,  get  something  ready 
(-n- instr.).     382.25. 

wawan(i)-  own,  control  (combined  with 
-ane).  174.4,  312.6,  322.33,  326.43, 
412..33,  414.28,  416.11,  552.18. 

wawapi-  shake  (of  the  body  and  por- 
tions thereof) . 

wiiweni-  fine,  beautiful  (with  copulas 
-'si-  -et-);  green  (of  grass).  52.44, 
54.11,  56.27,  78.2,  408.37,  412.6, 
452.2,  550.19,  552.7,  554.23,  556.8. 

we-  lead,  carry  (-n-  -to-  instr.).  60.5, 
66.25,  76.20,  86.40,  304.30,  306.27, 
334.16,  382.33,  386.27,  398.18,  534.20, 
554.26. 

-wi-  an  inanimate  copula  (rarely  only 
apparently  animate;  a  careful  ex- 
amination   will    show    this).     48.17, 

90.11,  94.18,  114.39,  116.37,  306.25 
(animate,  rhetorical),  388.8,  412.43, 
506.38,  508.2,  550.30,  576.19,  600.31, 
600.35. 

wi-  tell,  name  (-n-  -t-  instr.;  partially 
defective;  compare  na-);  similarly 
Cree,  Ojibwa,  and  perhaps  other  Al- 
gonquian  languages.  50.32,  54.2, 
56.30,  56.32,  60.29,  78.8,  78.31, 
78.35,  302.29,  328.28,  404.27,  408.1, 
482.16,  508.34,  510.14,  566.14. 

wi-  with  (practically  always  with  post- 
verbal  -t-  -"'tci-); -'--'to- instr.;  com- 
bined with  awi-,  dwell  with,  marry 
(the  participial  is  a  polite  term  for 
spouse).     50.3,   52.24,   52.43,   56.21, 

58.12,  58.24,    62.17,    118.26,    296.5, 

296.30,  304.20,  312.16,  320.2,  384.9, 

386.31,  390.2.5,  508.10,  522.5,  554.9, 
572.14,  588.3. 


michelson] 


LIST   OF   STEMS 


657 


wi'ku-  give  invitations,  especially  to 
religious  ceremonies  (with  -wa-  when 
intransitive;  -m-  instr.  when  transi- 
tive); cause  to  give  invitations  (-wii- 
and-'- instr.).  96.10,  122.7,  230.22, 
232.42,  396.30, 410.41,  436.37, 524.28. 

wi'kwAn-  squat.     386.10-11. 

wi'kwa-  bundle,  wrap  up.  168.34, 
204.22. 

wi'kwa-  be  round,  be  a  corner  ?  Com- 
bined with  -a'ki-  and  -wi-,  there  is  a 
valley;  in  other  passage,  bundle  up; 
we  have,  then,  homonjans  unless  the 
latter  meaning  is  ultimately  "make 
round."     600.31. 

wi'kwa'sa-  wi'kwa'sa-  bump  against; 
obviously  a  compound  of  wi'kwa-  and 
-"sa-  -"sa-.     202.30. 

wi'kwai3'a-  especially  (with  postverbal 
-t-  -■'tci-) ;  with  -m-  instr.,  advise 
strongly.     468.32,  480.24. 

wigawi-  move;  in  combination  with 
Api-,  lean.  126.18,  228.27,  228.27- 
28,  232.32,  232.33,  274.6. 

wlga-  careful;  with  the  animate  copula 
-'si-;  postverbal  -t-  -''tci-;  with  the 
instrumentals  -'-  '-to-,  -'kaw-  -'k-, 
-'cw-  -'C-,  -'sw-  -'s-,  -n-  -n-;  the  post- 
'  verbal  extensions  must  be  used  with 
these,  though  not  before  the  copula 
-'si-,  nor-'sa'kwa-;  note  that  in  texts 
written  in  the  current  syllabary  wi 
ke  tti  may  be  wi'ke'tci-  or  wiga'^tci-; 
the  sense  shows  which  is  intended. 
48.4,  74.33,  80.9,  84.11,  298.16, 
302.25,  314.43,  386.36,  406.35,  554.23, 
556.17,  556.25. 

wigi-  excellent,  agreeable,  with  in- 
animate copula  -An-.     124.15,  298.15. 

wigi-  caress  (-m-  instr.) ;  probably  a 
secondary  meaning;  likely  wigi-  e.x- 
cellent,  with  -m-  instr.     572.18. 

wigowi,  be  sleepy.     82.20,  94.15,  552.24. 

wigwa- bother  with  (-n- instr.).    144.19. 

wlyA'cki-  bad,  poor,  dreadful.  188.5, 
534.11. 

wlyAta-  worry  (of  dreams).     186.39. 

wi'cawi-  terribly,  extremely.     274.13. 

wi'ca-  implore  (-m-  instr.).     86.33. 

wi'ca-  anxious;  with  the  auxiliaries 
-'eka-  -'cka-,  -'cin-.  56.9,  260.12 
(peculiar  construction  unless  -ita-  is 
really-  ta-  which  is  not  plausible). 


wi'capena-  be  hungry,  make  hungry 
(-•- -'to- instr.).  48.14,  130.42,200.1- 
2,  304.24,  394.4,  412.42,  440.32, 
440.35,  550.33. 

wI'cA-  be  hot;  middle  voice.     116.31, 

146.6,  152.32,  200.3,  304.11,  436.32. 
wi'cigi-  strong,  firm;  -'si-  -a-  copulas. 

70.26,  74.13,  76.19,  80.21,  88.45, 
326.24-25,  404.28,  406.15,  410.14, 
412.20,  418.38,  550.12,  570.7. 

wi'ck-  hubbub.     122.17,  142.10, 180.25. 

wl'cku-  sweet;  the  true  stem,  though  in 
Fox  it  apparently  is  always  com- 
bined with  either  -pi-  or  -pAn-. 
124.12,  124.13,  484.38,  486.4,  524.26. 

wito-  help,  aid,  take  part  in  (for  the 
last  meaning  see  Jones's  Fox  Texts 
at  350.2);  with  -"kaw,  instr.  72.1, 
196.6. 

wito-  permit,  allow;  with  -'kaw,  instr.; 
a  homonym  of  the  preceding.     262.3, 

262.7,  298.34,  310.39,  322.8,  558.30, 

588.3,  588.5. 

wi'sAgAmA-  have  pain  (in  Fox  a  transi- 
tive verb  with  inanimate  object;  -t- 
instr.);  clearly  a  compound  in  origin; 
see  -AniA-  and  wi'sAgi-.  408.15, 
570.42-43. 

wI'sAgi-  suffer;  stem  given  on  the 
basis  of  Ojibwa. 

wi'seni-  eat,  dine;  see  wj'senya-,  -'seni-, 
-'senya-.  48.23,  52.27,  58.12,  100.26, 
108.30  (twice),  296.9,  304.22,  384.7, 
384.8,396.1    (twice),   510.20,   516.2, 

550.4,  560.8. 

wl'senya-  eat,  dine;  related  to  wi'seni-, 
-'seni-,  -'senya-;  possibl)'  noninitial. 
130.5-6,  178.42. 

wl'swi-  name,  entitle,  designate;  -'-  -'to- 
instr.;  related  in  some  way  to  wl- 
tell,  name.     82.7,  162.28,  164.16. 

winani-  butcher;  -'si-  copula;  -'-  instr. 
262.7,  488.13,  488.14. 

-wlna-  horn.     50.40. 

wini-  filthy,  dirty;  -'si-  -a-  copulas. 
88.39-40,  88.40,  204.15,  316.13 

winwa-  think  well  of,  compliment;  re- 
duplicated WAwi-;  -n-  instr.  230.26, 
230.28. 

winwa-  urge  (-n-  -t-  instr.);  redupli- 
cated, wawlnwa-.     602.22. 


658 


LIST   OF   STEMS 


[ETH.  ANN.  40 


wi'pa-  (with  -m-  instr.)  sleep  with;  a 
compound  in  origin,  but  not  felt  to 
be  such  in  Fox;  cf.  wl-  with,  and 
nepa-,  nepa-  sleep.     330.26. 

wi'pu-  (with  -m-  instr.)  eat  with;  a  fos- 
silized compound  of  wi-  with  and 
the  instr.  -'pu-  with  the  teeth.  224.37, 
258.25,  302.27,  470.3. 

wiwi-  wrap  up  (-n-  instr.),  primary 
meaning;     clothe     one's    self     (-no- 


middle)  ;  put  on  one's  back  (-'w- 
instr.  and  -o-  for  middle,  with  the 
usual  phonetic  shifts);  of  sacred 
packs.     64.9,  122.5,  172.32. 

wu-  warn,  caution  a  person  about 
something  (double  object  construc- 
tion; -t-  instr.).  302.38,  564.39, 
580.40,  604.28. 

waiya-  (with  -t-,  -''tci-)  immediate  com- 
pletion.    298.7. 


INDEX  > 


Page 
Adoption  customs 321 

Adoption  feast — 

beliefs  concerning 361-364,385 

combined  with  gens  festival _. 357 

combined  with  Mide 357 

combined  with  wizard  rite -.-      357 

customs  of - 357, 

359-360,  361-364, 425-427, 429-431,  549 

description  of... 385 

notes  on 483 

result  of  omitting 411,425,435 

Adrian,  H.,  specimen  presented  by 20 

Advltert,  pimishmentfor 343 

Afterbirth,  belief  concerning 357 

Aiy.Ipa'ta'*'— 

a  nephew  of  mortals 364,365, 366 

brother  of  the  culture  hero 376 

legend  concerning _.  364-369 

names  for,  in  various  tribes 376 

the  god  of  the  dead 359 

See  iripi'TA'A'. 

Alsea  Indians,  paper  on. 17 

Animals,  men  transformed  into 37,63,117 

Antiquities,  aboriginal  American,  hand- 
book of 17 

Appropriation  for  American  ethnology.  1 
Arizona,  paper  on  explorations  in 17 

ASSINIBOIN — 

data  on  scalp  and  war  dances  of 548 

fasting  among 547 

Austin,  Tex.,  flint  implements  found  near__  4 
Autobiography  of  a  Fox  Indian  Woman.  291-349 
Ball  game— 

at  adoption  feast _ 3G1 

double,  played  by  women. -..      363 

Baraga,  reference  to  work  of 28 

Basketry— 

not  esthetic 341 

taught  to  girls --. 309 

Beadwork,  taught  to  girls 309 

Bear  gens,  reference  to 358,515 

Beckwith,  Martha  W.,  paper  by. 17 

Belts,  instruction  in  making 303 

Berdache,  how  detected 257 

Bibliography,  select  Fox 30-36 

"Big-mouth,"  reference  to... 399 

Birth.    See  Childbirth. 

Bl.\ckfoot,  data  on  scalp  and  war  dances  of.      548 

Blessing,  evil,  rejected 655 

Blessings,  obtained  by  fasting... 71, 

73,  75,  77,  79,  545,  547,  SSI,  555 

Bloodletting,  ceremonial — _.-       41 

Boas,  Franz— 

papers  by -.        17 

reference  to _._ - 27 

work  of. 11-12 


Page 

Body  painting,  ceremonial 225 

See  Facul  painting. 
Boys,  puberty  rites  for,  practically  aban- 
doned  340 

Brown,  Thomas,  translation  by 27 

Buffalo  dance.  See  White  bvyfalo 
dance;  Green  buff.u.o  dance;  Buffalo 
dance  of  the  Sauk. 

Buffalo  dance  of  the  Sauk .504 

Buffalo  Society— 

Mention  of 517 

See  Little  Spotted  Buffalo  Society. 

Buff.u,oes,  as  a  sign  of  blessing 49 

Bullard,  Jack,  syllabary  text  by 378 

BULLARD,  Mrs.  Jack,  sacred  pack  owned  by.      504 
Burial— 

hymen 423 

by  women 423 

position  in. 383,-393 

Burial  customs.    See  Mortuary  customs. 

BuRULS,  paper  on,  by  D.  I.  Bushnell,  Jr 18 

Busby,  X.,  reference  to 501 

Bushnell,  Datid  I.,  Jr.— 

papers  by 18 

work  of 15 

Catamenlal  customs 229, 

245,  303-309,  339-340, 357,  491,  517,  571 

Cave  man,  no  trace  of,  in  the  Ozarks 16 

Cedar  leaves,  ceremonial  use  of 91,357 

Cemeteries,  Indian,  paper  on,  by  D.  I. 

Bushnell,  Jr 18 

Ceremonial  attendant,  leading,  duties  of.      41, 
249,  251,  253,  255.  269 
Ceremonial  attendants— 

betrayal  of  deeds  of 259 

clothing  of 257 

duties  of 41, 123,  257-259,  283,  267 

ideals  for  conduct  of.. 249,251,257 

Ceremonies,  diffusion  of 547,  548 

Chastity,  considered  laudable 81 

Chickasaw  Indians,  collection  of  informa- 
tion regarding 5 

Chief,  religious  concept  concerning  choice  of.      181 
Child— 

method  of  carrying 47 

sex  of,  known  before  birth 47 

See  Children. 
Childbirth — 

belief  concerning ___     491 

customs  connected  with 317-319, 463 

ease  in 47 

shamanism  in 319 

See  Conception. 
Children— 

customs  concerning... 269 

dancing  of,  at  gens  festival 225-226 


'  The  index  contains  no  references  to  material  included  in  the  list  of  stems,  linguistic  matter  pertaining 
to  songs,  or  the  esoteric  meaning  of  songs. 

659 


660 


INDEX 


[ETH.  ANN.  40 


Children — Continued.  Pago 

mortuary  customs  for 321.453-461 

treatment  of 109,321 

See  Girls;  Infants. 

Chitimacha,  fasting  among 547 

Choctaw  Lndlans,  collection  of  Information 

regarding 5 

Chuck,  Billy,  reference  to 43 

Cnt'MASHAN  Indians,  studies  of 10 

Clark,  Miss  May  S.,  worlj  of 20 

Clothing — 

men's __  329,344 

of  ceremonial  attendants _-.      257 

of  dance  leader 504 

women's 344 

Collections    transferred    to    United 

States  National  Museum _ 20 

Colorado— 

arcbeological  work  in 3 

paper  on  antiquities  of 17 

Conception— 

induce4liy  medicine. 337 

prevented  by  medicine 329 

Consanguinity,  Fox  system  of,  reference 

to .- -- 37S 

Cooking,  taught  to  girls 299,303 

Cottonwood  Canyon,  arcbeological  woric 

in._ - 13-14 

Courtship - 309 

Cradles,  use  of. 319 

Cree  Indians,  culture  hero  of 375 

Creek  Indians,  paper  on__ 17 

Cross-cousin  marriage 376,377 

Ci'LTURE  hero- 

brother  of 376 

references  to -._  37,57,364,365,366,391 

relation  of,  to  mortals 57,375,473 

Sec  Wi'SA'Kfi"*'. 

CuoQ,  reference  toworljof 28 

CuRTiN,  Jeremiah,  paper  by --       17 

Dakota  tribe,  data  on  scalp  and  war  dances 


of. 


__ 548 

Dalottiwa,  reference  to —      295 

Dances,  SOCIAL,  reference  to 327,343 

Dancing— 

dramatic,  as  a  mortuary  custom 383 

object  of 237 

of  children  at  gens  festivals 225-226 

religious,  ideals  concerning 209,211 

Davenport,  Colonel,  reference  to 43 

Davenport,  Edward — 

genealogy  of-- - -.-       43 

reierence  to 27 

Davis,  F.  H.,  specimen  presented  by 20 

Dead,  the— 

facia!  painting  of _ 370 

food  buried  with 372 

go  to  the  west __- 357 

not  to  looli  backward- 357,359,419 

orientation  of,  in  burial 372,409 

speeches  to 417-419,419-421,431-433 

tobacco  cast  on 372 

Death— 

caased  by  mystic  power 38 

caused  by  red  turkey 199 

caused  by  slipping  of  ribs 173 

story  of  origin  of _-  387-393,473-481 

the  subject  of  talk 273 


Densmore,  Miss  Frances —  Page 

paper  by 17 

work  of... 14-16 

D  erivatives,  hypocoristic 377 

Dice  game,  played  at  adoption  feast 359 

Dirty  Little  Ani— 

a  variant  name _- 505 

reference  to 511 

Divorce,  reference  to 321, 323, 325. 342, 343 

Dogs — 

ceremonial  killing  of 39-40,41 

preparation  of,  for  eating 40,41 

use  of,  in  ceremony 504,511,535 

Dolls,  making  of. .- 297,338 

Dress.    See  Clothing. 

Drum — 

ceremonial  filling  of.. __ _..       97 

ceremonial  inaldngof _.       41 

ceremonial  preparation  of 40 

Drummer,  duties  of.. _ 277 

Dwellings _ 338 

Eagles — 

feathers  of,  used  as  fans 211 

feathers  of,  used  ceremonially. 103,213.225 

Earth,  conception  of,  as  an  island 79,  .583 

Eating,  customs  concerning 89,225,257 

See  Food. 

Ethics— 

taught  to  girls 307 

See  Ideals. 

Evergreen  tree,  ceremonial  use  of 279 

Facial  painting— 

as  punishment 338 

as  sign  of  mourning 38, 364, 507 

in  fasting 425 

in  religious  ceremonies. 213 

of  the  dead ._.,.. 370 

Family.    See  Kinship. 

Fastinc — 

as  a  mourning  custom 37,38, 117,173.507 

as  punishment 297,338,341,551 

benefits  accruing  from _  67,545-546,561 

efficacy  of _      381 

instrument  used  in 557,663,505,507,583 

length  of  time  of 563,569,683,687 

list  of  works  treating  on 546,647 

mention  of.  in  myth 37 

omission  of,  in  illness.. 565 

to  gain  supernatural  knowledge.  38,49,425,473 

to  insure  long  life 81 

to  obtain  blessings 71, 

73,  75,  77,  79,  545,  551,  656,  583, 589 

F.iTHER — 

relation  of,  to  daughter 343 

relation  of,  to  son 343 

Feathered  gens,  reference  to.. 503,  .517 

See  Thunder  gens. 

Festivals  of  the  gentes 71 

.See  Gens  festival. 

Fewkes.  J.  Walter— 

papers  by 17, 18 

report  of 1-20 

specimen  collected  by. 20 

work  of... -  2-4 

Fire,  ceremonial,  customs  concerning 279 

Flute,  as  paraphernalia  of  the  dance...  38, 119, 137 

Food— 

buried  with  the  dead 372 


michelson] 


INDEX 


661 


Food— Continued.  Page 

dropping  of,  prohibited 89 

modern  staple ^39 

of  California  Indians I"^!! 

preferential.- '■^ 

special,  for  ceremony --      525 

used  in  White  Buflalo  ceremony.. 251 

Ste  Eatino.  customs  concerning. 
Food  plants  of  aborigines  being  studied..        2 

FoRSTTn,  Thomas,  reference  to 601 

Four,  the  sacked  number,  reference  to 41, 

83,  89.  93,  97.  103.  115,  123.  125,  139,  141.  163. 
169,  175,  179,  199.  221,  243.  265,  321.  335.  344, 
367,  360.  366.  381,  391,  399,  405,  421,  427,  433, 
441,  4C3,  502,  523.  549,  565,  569. 
Fowke,  Gerard — 

collection  made  by - 20 

worlv  of - 16-16 

Fkachtenberg,  Leo  J  — 

paper  by - '^ 

work  of-. - - ^^ 

Galland,  Isaac,  reference  to 502, 546 

Games— 

played  at  adoption  feast- 369,361,385 

symbolism  of,  at  adoption  feast- 363,429 

Gann,  Thomas,  paper  by 17 

Gardening,  taught  to  girls 299 

Gens  festival— 

chief  feast  of,  after  third  dance 107 

combined  with  adoption  feast 357 

explanation  ofterm.,- 'l 

in  combination  with  mortuary  rites—  397,  421 

seating  arrangements  of 516-517 

suspended  in  case  of  death 357 

Gentes— 

festivals  of P 

govern  use  of  tobacco 372 

lists  of 501-502 

seating  arrangement  of 515-517 

wailing  songs  of 358 

Gentle  Manitou,  reference  to. 133, 

221,  233,  239,  271,  273,  405 

Ghost  FEAST 357,473-481,483 

Ghosts,  dancing  of... 399 

Gill,  De  Lancey,  work  of 18 

Gilmore,  Melvin  R.,  paper  by 17 

Girls— 

punishment  of.  for  disobedience 297,338 

training  of. 297-313,338,341 

Gourds,  as  paraphernalia  of  the  dance , .  38, 123, 139 

Grandmother,  as  a  courtesy  term 340 

Grave  digging 421 

done  by  men 423 

done  by  women 409,423 

Gjave  posts 368,371,421 

Green,  Buck,  reference  to 504 

Green  buffalo  dance,  mention  of. 603 

Green,  George,  reference  to 604 

Green,  Johnny,  reference  to.. 504 

Guernsey,  S.  J.,  paper  by.. 17 

Habitations 338 

Hair— 

arrangement  of,  as  a  sign  of  mourning..  360, 485 

restrictions  concerning. 257,307,360 

Harrington,  J.  P.,  work  of 10-11 

Harrington,  M.  R.,  reference  to 502,504 

Head  deformation,  caused  by  cradle 319 

"Head  piercer,"  referred  to 393,399 


Pago 

Hero  of  myth,  extraordinary  power  of 37, 

63,  142.  165.  157,  163, 189,  206,  207 
Hewitt,  J.  N.  B. — 

paper  by 17 

work  of 5-8 

History,  Indian,  work  relating  to 2 

Hodge,  F.  W.,  specimens  obtained  by 20 

Holmes,  W.  H.,  paper  by 17 

Homographs— 

infrequent... 2S 

reference  to 295 

Hopkins,  Sarah  WiNNEMUCCA,referenoeto..      295 
Hough,  Walter— 

collection  made  by 20 

work  of ---  12-13 

House  where  sacred  pack  is  kept 279 

Houses 338 

HrdliCka,  Ale5— 

paper  by 17 

work  of 16 

Hunting,  ceremonial,  custom  concerning.  267, 269 
Ideals — 

concerning  ceremonial  attendants 249, 

251,  257,  261,  263,  267 

in  religious  ceremonies 229, 

231,  235,  239,  243,  245,  271 

Of  correct  living 179,  403,  559,  571,  603,  607 

Of  religious  dancing.209,  21 1,  215, 219, 221,  223,  225 

Illustrations  FOR  publications 18 

Immorality,  detected  in  gens  festival. 241 

Immortauty,  belief  in 372,381 

See  Souls. 

Industry,  a  virtue  in  girls 299,339 

Infants- 

beliefs  concerning 321, 343, 557-559 

mortuary  customs  concerning 369-371 

understood  by  shamans 343 

Inviting  sticks,  use  of 362 

Iowa  tribe— 

fasting  among 546 

reference  to 548 

IROQUOIAN  tribes,  work  on  Genesis  myth  of.         6 
Iyapa'ta*'^' — 

the  god  of  the  dead 3.58,359 

See  Aiyapa'ta' A'. 
Jacques,  Mr.  and  Mrs.  S.  W.,  acknowledg- 
ment to 1- 

Joking  relationship 340, 344 

Jones,  Wiluam— 

reference  to... 28,71,501,646 

translations  of 27 

JUDD,  Neil  M.,  work  of 13-14 

Kansas  TRIBE — 

data  on  dances  of 548 

fasting  among 646 

Kapayou— 

death  of - 27 

reference  tO-_ ---       27 

KLapayou,  George,  reference  to  father  of 343 

Kapayou,  H.arrison,  reference  to --       43 

KiCHAi  language,  almost  extinct 5 

KiCKAPOO— 

culture  hero  of ---  375 

junior  levirate  among 375 

reference  to - 548 

Kidder,  A..  V.,  paper  by - -  17 


662 


INDEX 


[ETH.  an  v.  40 


Page 
Kinship.  See  Children;  Ceoss-cousin 
marriage;  Father;  Grandmother; 
Joking  relationship;  Niece;  Nephew; 
Son-in-law;  Uncle,  maternal;  Uncle, 
paternal. 

Kiowa,  work  among 4 

KiTANA,  Alfred — 

death  of __ 27 

part  taken  by,  in  ceremony 27 

reference  to 29,42,43,360,503,505 

songs  dictated  by 28 

texts  written  by 27,28,378 

KONO"A',  reference  to .-_  501 

KuTENAi  Indians,  paper  on__ 17 

KwARiCTL  Indians,  paper  on 17 

KwIyama"-^',  reference  to._ 501 

Labor,  division  of ___  339 

Lacombe,  reference  to  work  of 28 

Lacrosse,  played  at  adoption  feast _  359 

La  Flesche,  Franci.s— 

information  furnislied  by 377 

work  of_ - 8-9 

LANGtTAGES,  INDIAN— 

disappearance  of 1 

Handbook  of 17 

League  of  the  Iroquois,  article  on 7 

Leart,  Miss  Ella,  work  of 19 

Levirate,  junior,  reference  to 375 

Levikate,  reference  to 344,375 

Library  of  Bureau  of  American  Eth- 

NOLOGT— 19 

Lincoln,  Harry— 

acknowledgment  to 378,501 

as  ceremonial  attendant 39 

paraphrase  by 378 

reference  to 27, 295, 360, 545 

syllabary  text  by.. _ 378 

texts  dictated  by ._       28 

Lincoln,  Oliver,  reference  to 545 

Linguistic  notes 282-289, 538-539, 612-C15 

Little  Spotted  Buffalo  ceremony — 

comparative  notes  on 502-504 

details  of 615-517,  .535-537 

songs  of. 519-533 

Little  Spotted  Buffalo  Society — 

account  of  origin  of 497-539 

members  of 505 

songs  of 519-533 

Lizard,  belief  concerning 357 

LowiE,  Robert  H.,  reference  to 357,375,548 

McElmo  Bluff,  masonry  of  buildings  on . . ,         3 

McElmo  Canyon,  explorationsin 2-3 

McLean  Basin,  towers  in 3 

Manitod,  Gentle,  reference  to 133, 

221,233,239,271,272,405 

Manitous,  located  at  cardinal  points 71, 

73,  75,  77,  79, 87, 133, 191,  509-511 
Marriage— 

age  for. 311,342 

cross-cousin 376,377 

customs  connected  with 185-187, 

295,311-315,342,344 

gifts 315,342 

Marsh,  Cutting,  reference  to 546 

Matrilineal  descent,  theories  concerning.      341 
Maya  Indians,  paper  on 17 


Page 

Medical  practices  and  EXORasMs 38, 

51-53, 157,  159,  199, 201,  203,  205,  207 
Medicine— 

for  war  gens  only 159,161 

to  induce  child  bearing 337,  605 

to  prevent  conception.. _ _      329 

MEDinNE,  evil 239 

odor  associated  with 3g 

Menomini— 

culture  hereof 375 

data  on  scalp  and  war  dances  of  ^ 547 

fasting  among 545 

Meskwakie,  a  synonym  for  Fox 501 

MicHELsoN,  Truman,  work  of 9-10 

MiDE,  combined  with  adoption  feast 3.57 

Missouri  River,  reason  for  muddiness  of . . .       61 
Moccasins— 

girls  taught  to  make 303,339 

present  use  of 344 

Montezuma  Canyon,  archeological  workin.         3 

MooNEY,  James,  work  of 4 

.Morals.    See  Ideals. 

Morgan,  Lewis  H.,  reference  to 377,502 

Morris,  Earl  H.,  paper  by 17 

Mortuary  customs  ant)  beuefs— 

for  children 321,453-161 

general 329-33.5,344,351-196 

list  of  works  treating  on...  344,355-356,373-375 

miscellaneous 463 

observed  by  widow 360,485-491 

observed  by  widower 435-451 

of  various  tribes.. _. 372 

See  .\doption  customs;  .\doption  feast; 
The  dead;  Grave  digging;  Grave 
posts;  Mourning. 

Mother-of-all-the-Earth,  reference  to 381 

395,401,533 
Mourning— 

facial  painting  as  sign  of 38, 364,  507 

fasting  as  observance  of 37,38, 117, 173.507 

observance  of 331, 344,  360, 435-451, 485-491 

period  of 360 

Muir,  John  M.,  collection  presented  by 20 

MUNROE,  Miss  Helen,  work  of 18 

Murder,  detected  by  nosebleed 241 

Music,  Teton  Sioux,  paper  on 17 

Mythological  material,  utihzation  of 37 

Myths— 

reflect  Fox  ethnology 37 

ritualistic  origin,  importance  of 37 

written  by  .Vlfred  Kiyana _       27 

Names,  Fox  Indian,  list  of 505 

Natchez,  fasting  among 547 

Natchez  language,  preparation  ofsketch  of.        5 

NEPHEW.useof  the  term... 376-377 

Newman,  Charles  B.,  work  of 19 

Nichols,  Mrs.  Frances  S.,  work  of 17,20 

Niece,  relation  of,  to  uncles.  323-32.5.  331, 333, 335, 340 

Nodtcu,  the  mystic  word 38,181,503 

Northern  Saulteaux,  culture  hero  of 375 

Nosebleed  as  an  indication  of  crime 243 

Ojibwa- 

culture  hero  of... 375 

fasting  among 547 

Ojibwa  grammar,  work  on 10 


MICHELSON] 


INDEX 


663 


Omaha  tribe—  Page 

data  on  dances  of - 548 

fasting  among --- - fi4fi 

One  suce,  meaningof  the  term 181,613 

Orientation — 

Foxschemeof 37,07,71,73,75,77,133 

of  the  dead - - 372.409 

Osage  Indians,  fasting  among S-Kj 

Owen,  M.  A.,  reference  to. _ ---  501, 54G 

Ozark  region,  worltin --  15-16 

Pack,  sacred.     See  Sacred  pack. 

Paint,  color  of,  indicative  of  gens_ - 358 

Painting,  ceremonial— 

of  body 22.5 

efface - -- 213 

See  Facial  painting. 

Paragraphing,  system  of 28 

Paraphrases,    corrected    by    grammatical 

analysis 295,378 

Parsons,  E.  C.  reference  to 648 

Patrilineal  descent — 

amongthe  Foxes - 341 

reference  to 161 

Pearce,  J.  E.,  work  of 4 

Peoria,  culture  hero  of 375 

Peters  family,  reference  to ---      502 

Peters,  Jim,  reference  to 501,549 

Peters,  Joe— 

reference  to 356, 501 

syllabary  test  by 378 

Peters,  Sam — 

reference  to 501,503 

syllabary  text  by 378 

Phonetics 44-46 

Pipe,  paraphernalia  of  the  dance 38,119,137 

Plains  Cree,  data  on  scalp  and  war  dances 

of 547 

Plants,  paper  on  use  of,  by  Indians --       17 

PoNCA,  data  on  scalp  and  war  dances  of 548 

Post,  at  head  of  the  dead 358,371,421 

Potawatomi  Tribe — 

ceremony  of,  similar  to  Fox 504 

culture  hero  of 375 

dance  introduced  by 350 

refeience  to 37 

Pottery,  Hopi,  paper  on._ 17 

Pottery  of  eastern  Texas 4 

Powers,  Miss  Emma  B.,  work  of.- 18 

Poweshiek,  Horace — 

paraphrase  by. 378 

leferenceto 27,28,295 

translation  by _ 27 

Prairie  Potawatomi,  reference  to 57,548 

Pregnancy,  customs  connected  with 315-317, 

342-343 

PrBERTY  customs  AND  BELIEFS— 

for  boys 340 

for  girls 303-309,340 

PUBUCATIONS  OF  THE  BUREAU 17-18 

distribution  of 18 

Punishment— 

fasting  as  a  form  of 297, 338, 341, 561 

for  adultery 343 

of  girls 297,338,341 

Pyatwaya,  reference  to. _ 503 

Radin,  Paul,  references  to 604,548 

Rattles,  ceremonial  preparation  of. 40 


Relationship,  family.    See  Kinship.  Page 

Reugion.    See  Ideals. 
Religion  Dance — 

brought  to  Foxes  by  Wisconsin  Pota- 
watomi  344,356 

mortuary  customs  and  beliefs  appurte- 
nant to... 3.56,465-471 

RoBERT.s,  Miss  Helen  M.,  work  of 12 

Round  Rock,  Texas,  aboriginal  workshops 

at 4 

RoxANA   Petroleum   Co.,  collection  pre- 
sented by 20 

Sacred  pack— 

animals  in,  considered  alive 38, 195 

belief  in 38, 115, 15.5, 157, 181, 189 

carried  on  back  in  war.. 116 

on  right  front  hoof 249-266 

on  the  right  side 207, 281 

owners  of 601 

taken  down  by  ceremonial  attendant 123 

White  Buffalo'sleft  hoof 209-227 

White  Tiny-hoof 229-247 

Sand  Canyon,  ruin  in 3 

Sapir,  Edward- 

acknowledgment  to 11 

work  of 12 

Sargent,  Homer  E.,  acknowledgment  to...       12 
Sauk  Indians— 

ceremonies  of,  correspond  to  Fox 504 

culture  hero  of 375 

data  on  scalp  and  war  dances  of 547 

fasting  among 546 

gentcs  of,  reference  to 502 

reference  to. ,_. 548 

Scaffold  burial,  reference  to 393 

Scalp  dance— 

customs  of 577-581 

list  of  writers  on  subject  of 647-548 

Scalping,  practice  of 601,  603 

Scott,  Thomas,  reference  to ,    545 

Searles,  Stanley,  work  of 17 

Seneca  Indians,  paper  on 17 

Sewing,  instructionin 297.  309 

Sex,  prenatal  knowledge  of 47, 131 

Sex  restrictions 259 

Sexes,  segregation  of 340 

Sham.inism,  usedinchildbirth... 319 

Shawata,  Henry,  reference  to 13 

Shawnee  dance — 

account  of. 343 

reference  to 329 

Simmons,  C.  S.,  article  by,  on  peyote  re- 
ligion  - 17 

Singing  Around  Rite— 

details  of  .  -  589-595,  597-699, 605,  607-609,  609-6 1 1 

members  of 549 

mortuary  customs  of 356 

Siou.'i  — 

foes  of  the  Foxes 63, 131, 155, 157,  .575 

killed  by  buffaloes 49 

Skinner,  .^l.anson,  reference  to 377, 502 

Skye,  reference  to 502 

SucE,  one,  meaning  of  expression 181,513 

Snake  dance,  acquired  by  the  Foxes 343 

Social  organization,  knowledge  of,  inade- 
quate  601 


664 


INDEX 


[ETH.  ANN.  40 


Page 
Societies.    See  Buffalo   Society;   Little 
Spotted  Bi'ffalo  Society;  White  Buf- 
falo Society;  Singing  Abound  Rite. 

So.v-iN-LAW,  term  lor 376 

Songs — 

esoteric  meaning  of 97 

of  Little  Spotted  Buffalo  ceremony 519-533 

of  Singing  Around  Rite 691-593 

of  White  Buffalo  dance 97-115 

of  White  Buffalo  dance  cited _ 121 

order  of 38 

rendition  of 27 

SORORATE— 

avoided • 443 

reference  to 344,375,441 

Souls,  beliefs  concerning 357,358-359 

Speeches — 

after  last  song 533 

atadoption  feast _ 397 

by  warrior  at  dance 513 

by  warrior  at  grave _..      381 

made  by  old  men 273 

over  graves 393,395,401,409-411 

to  the  dead 417-419,419-421,431-433 

Spelung  pronunciations,  reference  to 28,295 

Spirit  of  Fire,  reference  to 71, 

87,  109,  127, 304,  397,  473,  602,  513 

Squirrel,  ceremony  connected  with 41 

Standley,  Path,  C,  acknowledgment  to 14 

Stems,  list  of 616 

Stems,  verbal,  list  of,  not  c.vhaustive 27 

•Stevenson,  Mrs.  M.  C,  material  collected 

by. 10 

Sugar  bowl,  ceremonial  tipping  of __       4o 

Sw ANTON,  John  R. — 

papers  by 17, 18 

reference  to 375 

work  of 4-5 

Sweeney,  Albert  E.,  work  of 18 

Swing,  babies  placed  in_-_ ___ 319 

Syllabary,  Fox- 
principles  of,  explained  in  Boas  .\nni- 

vcrsary  Volume 27 

reference  to 357 

Tag,  game  of 299,339 

Tales,  written  t>y  Alfred  Kiyana 27 

Teit,  James,  assistance  of _        12 

Tetepash,  reference  to... 503 

Texts— 

punctuation  of 28 

restored  phonetically 27,501 

written  in  syllabary 501 

Thunder  gens,  reference  to 358,503 

Tobacco,  ceremonial  use  of. _ 41, 

81,  87,  221,  243,  269,  279,  356,  359,  362,  364, 
308,  391,  393,  395,  397,  399,  419,  421,  427,  403, 
465,  507,  513,  535. 

Towers,  study  of 3 

Toys,  buried  with  children 4.')5 

Transformation  of  men  into  animals.-,  37, 03, 1 17 


Page 

Translation,  based  on  paraphrase 295,  378 

Tribal  dual  division,  references  to ___      42, 

43,  275,  361. 303, 365,  385,  475, 505, 617, 648 

Turkey  as  a  cause  of  death. 199 

Uncle,  maternal — 

advice  given  by,  to  niece.,  323-325,331,333,335 

relation  of,  to  nephew 585 

relation  of,  to  niece 323,343,579 

See  Joking  relationship. 

Uncle,  paternal,  relation  of,  to  niece 340 

Utah,  archeologicalworkin.... 3 

Van  Kleeck,  Mr.,  presentation  ofruinby..      3-4 

Verbal  stems,  list  of,  not  exhaustive. 27 

Villages,  Indian,  paper  on 18 

Visions,  in  myths 37 

Wailing  songs,  reference  to 358,421 

War  dance,  writers  on  subject  of 647-648 

War  exploits,  dramatized 383 

War  gens,  mention  of 40,237,241,245,358 

Warpath,  directions  for  going  on 599 

Water,  carried  by  women. 339 

We.wing,  instruction  in 301,303 

Wedding  ceremonies.    See  Marriage  cus- 
toms. 

Whipping,  ceremonial 577 

White  Buffalo  ceremony— 

description  of 38,83,87, 

89,91,95,97,123,125,  127,  129,131,  145,  163,107 

invitation  to _        40 

summary  of 38-39 

White  Buffalo  dance— 

benefits  derived  from , _       89 

instructions  to  founder  of 67-91,95,116 

mythical  origin  of 47-281 

paraphernalia  connected  with 119, 123 

songs  of 97-115 

White  Buffalo  Society,  members  of 42,43 

White  Mountain  Apache  Reserve,  work 

in. 12-13 

Wickedness,  revelation  of 241 

Wickiups, life  in,  after  death 406, 415, 417 

Widow,  customs  and  beliefs  concerning...  329-336, 

360,  485-491 

Widower,  customs  concerning 325, 344,  435-451 

Wife  beating 311.321,327,342,343,429 

Winneb.\oo  ceremonies,  similar  to  Fox 504 

Wi'SA'KA'-'',  reference  to 37, 57,364, 305, ,366,  391 

See  Culture  hero. 
Wizard  Rite,  combined  with  adoptionfeast.      3.57 

Wolf  gens,  reference  to 517 

Woman,  Fox  Indian,  .\utobiography  of.  291-349 
Women— 

work  of 299,301,303,339 

See  Adultery;  Autobiography  of  a 
Fox  Indian  Woman;  Girls;  Widow; 
Wife  be.\ting. 

Wood,  carried  by  women 303,339 

Young  Bear,  George— 

paraphrase  by 378 

reference  to --. 501,545 


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