Publications of the American Ethnological Society; Volume XVII, Caddoan Texts, Pawnee, South Band Dialects

CADDOAN TEXTS

PUBLICATIONS

of the American Ethnological Society
Edited by FRANZ BOAS

VOLUME XVII

CADDOAN TEXTS

PAWNEE, SOUTH BAND DIALECT

BY

GENE WELTFISH

G. E. STECHERT & CO., New Yoek, Agents
1937

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A

FOREWORD.

The texts of the South Band Pawnee dialect presented in this
volume were recorded at Pawnee, Oklahoma, in the summers of
1928 and 1929, in the course of work done on the Pawnee language
under the auspices of the Committee on American Indian Languages
of the American Council of Learned Societies. The texts were
dictated by informants who spoke little or no English and translated
with the help of Henry Chapman as interpreter.

The Pawnee is one of four major languages which together form
the Caddoan linguistic stock, Wichita, Kitsai, and Caddo l^eing the
otlier three. These four major languages are all mutually un-
intelligible, with Caddo the most divergent, and Pawnee, Kitsai
and Wichita more closely related to one another than any one of
them is to Caddo. Within the Pawnee branch proper of the Caddoan
family, three dialectic divisions can be definitely distinguished at
the present day. South Band Pawnee, Skiri, and Arikara. The
Arikara is dialecticaUy the most divergent and is not mutually
intelligible with the other two dialects, while South Band and
Skiri PaAvnee are sufficiently close to be mutually intelligible
without difficulty. 1

The Pawnee live today in north-central Oklahoma, around the
town of Pawnee. They were removed from their old homeland
in Nebraska in the years 1874—1876. Earlier in the 19th century
in Nebraska the three south bands, prtahawira^t^, hitkahax¥*^ and
tsawi''\ seem to have chosen to live together, with the Skri inhabiting
independent villages, while still earlier the three south bands lived
independently of one another in separate villages. Politically, prior
to the contacts of the Nineteenth Century, each of the four groups
seems to have been definitely autonomous and to have acted in
intertribal relations with peoples of other linguistic groups essen-
tially as independent tribes. There is a tradition that in earlier
times there were characteristic differences between the speech of
the three south bands. To control any possible differences which
might still survive, I have recorded texts from old informants of
o.'U'h band. There is, however, no perceptible difference at the
pK'sent day. Long continued contact in their life together has
ai)i)arently obliterated any differences which may have existed in
South Band speech, and today the only dialectic difference which is
to be found among the Pawnee is that between speech of the South
Bands and that of the Skiri. Even this dialectic difference seems
likely to disappear in the not distant future as there is a tendency
on the part of speakers of both dialects to merge differences.

^ ^ . Losser, A. and G. Weltfish, Composition of the Caddoan Linguistic
^lock. Smithsonian Miscellaneous Collections, volume 87 no. 6* 1932.

9740*^1

VI Ptiblications, American Ethnological Society Vol. XV Mj

Although Pawnee at the present time still number about 70o

the rapid disintegration of the language presents a dismaying
spectacle. While many of the older people speak the language m the
classic style of former days, understanding and speaking ver\^ little
English, Pawnees fifty years old and younger speak a simplified,
more elementary version, using English for most purposes. Among
the young children it is exceptional to find one who speaks Pawnee
even in the simpler version of the parental generation. In the
simplified dialect now so commonly spoken many of the modal
distinctions are neglected and the process of noun-incorporation
almost whoUy disregarded. The dominant tendency of classic
Pawnee to compound and integrate ideas into one complex is also
falling into disuse. Conversations with older people indicate that
this type of integration has a very real aesthetic value for speakers
of the older language. On a number of occasions verbal complexes
which were compounded of many involved ideas were enjoyed by
informants as '* beautiful words."

The classification of the texts into Memories of Daily Life, Tales,
and Vision and Sacred Stories is a convenience and does not
represent a native classification. Names of individual texts where
not a translation of a Pawnee title are also to be understood as a
device for convenience. The titles in Pawnee were dictated by the
informants.

Among my three main informants, Effie Blane, Fanny Chapman
and Lottie Fancy-Eagle, interesting personal differences in style
of composition may be seen. Effie Blane, from whom the bulk of
the texts were taken, is in terms of literary standards the finest
narrator. In her texts an emphasis upon graphic detail results in
pictorially vivid impressions of native life. This freshness of
pictorial impressions may be related to the fact that Effie has for
years been almost totaUy blind, so that to a great extent she has
been spared the constant visual contact with the humdrum objects
and affairs of the modem small town life of the Pawnee. In the
case of Lottie Fancy-Eagle, a woman well over eighty, a similar
graphic frr^shne^ss is found in her accovmt of the himting expedition.
The individual differences of the styles of the two women is brought
out by a comparison of their versions of the story of Eagle Boy.
In Effie B lane's version there is an emphasis upon homely detail
while in tlie old lady Fancy-Eagle's story, it is the structural out-
lines of th( st ory which has been stressed. The first texts taken from
the old la* v Fancy -Eagle were the technical accounts, as because
of her age I had hoped to obtain from her accounts of techniques
now long t* >! (i;otten. At first the idea of dictation appeared strange
to her and it u as not until later that her imagination was captured
by the thou^^it that this might be a permanent record of old Pawnee
life. It was then that she volunteered the record of a hunting ex-
pedition. Fanny Chapman, who is fluent and distinct in her speech,

Weltfish, Caddoan Texts VII

shows an interesting preference for long stories and consequently an
extensive combination of incidents, a tendency which finds a fuller
and more spectacular expression in the construction among some
peoples of the epic.

The two rather brief stories of William Riding-In, one of the
oldest Pawnees, illustrates a tendency among old men who have
retired from active and outstanding participation in the religious
life of the people to a kind of clowning which is socially permissible
only to those possessed of great virtuosity. Thus one of the most
serious and sacred aspects of Pawnee life, tlie vision, is in his two
tales told in humorous parody. By contrast the ordinary humorous
story is represented in text no. 43, Scorched-Belly ; and texts nos. 10,
11, 12, and 13, the Snake Den; Rabbit and Turtle Race; The Turtle,
the Bisons, and the Fox; and Long-Toothed-Baby, told by old
women.

The story of the Dun Horse (no. 44) as rendered by Stacy Matlock
is the result of a special set of circumstances. Stacy Matlock was
educated at Carlisle soon after the establishment of the school, and
although he might properly be classed with the older generation he
speaks and reads English fluently and has had considerable ex-
perience as interpreter. Being unaccustomed to composing in
Pawnee for dictation and familiar with the story of the Dun Horse
in Grinnell's book he proposed that he paraphrase the English
version in Pawnee. His word usages are in the classic manner but
the effects of English style upon the composition can be clearly seen.

In the translation of aU the text material Henry Chapman was
interpreter. His growing interest in the etymology and analysis of
the Pawnee language as our work progressed, together with his
unique gift for values and meanings in both English and Pawnee,
imparted to his efforts at translation an unusual aptness and depth,
rarely to be met with in the translation of two such different
languages.

In addition to the patient cooperation of my informants and of
my interpreter I want especially to acknowledge the help extended
to me in my linguistic work by a number of Pawnee friends. I am
especially indebted to my friend Stacy Matlock for his interest in
the work and his help in making and maintaining the requisite
personal contacts during my stay at Pawnee, and to Pauline Jake
Murie for her constant help and companionship. Other Pawnees
who extended to me many kindnesses were Mark Everts, Ida
Phillips, the Jake family, and Bert and Mary Peters and their
family.

I want also to extend my thanks to the members of the Com-
mittee on American Indian Languages, Professors Boas, Sapir, and
Bloomfield from each of whom I received invaluable personal
advice and stimulation.

CONTENTS.

Pa^e

Foreword V

Phonetic Key 1

I. Texts by Effie Blane, pHahawira't^ Band.

Memories of Daily Life

1. Notes on Pawnee biographies 4

2. There is a dance coming 23

S. Times of starvation 26

4. riic cultivated fields - 29

5. Spear games and plum seed games 42

e. Wooden bowl . 47

7. Mortar 48

8. The pestle 50

9. Horn spoons 50

Tales

10. The snake den 51

11. Rabbit and Turtle race 55

12. The Turtle, the Bisons, and the Fox 56

13. Long-Toothed-Baby 59

14. Meat-Child-Girl 66

15. The boy who married a ghost wife 72

Vision and Sacred Stories

16. Qrig^in of planting seeds 82

17. The story of Eagle-Boy 88

J^ Origin of the Whistle or Deer Dance 91

19. T he origin of the Young Dog Dance 108

20. Woodpecker-Boy 122

21. The birds avenge the boy magician who was
killed by his father 131

II. Texts by Lottie Fancy-Eagle, pvtahawira^f Band.

Memories of Daily Life

22. A grandmother's advice to her granddaughter 136

23. The name, Woman-Many-Kettles-of Food 137

24. When they went hunting 137

25. Making tipi covers of buffalo hide 144

26. Mud-lodge dwelling 146

27. The significance of the gambling basket 148

28. Making a coiled gambling basket 149

29. Bouncing-sticks 150

30. The sticks for the bouncing-stick game 151

31. Making a mat 151

32. How to make a belt 152

33. Dried meat 153

34. Making pots for carrying water 154

PHONETIC KEY.

The sy^l^>o^s used in the transcription of the Pawnee texts follow
the recommendations embodied in "Phonetic Transcription of
Indian Languages," Smithsonian MisceUaneoua Collections ygL 66,
no. 6. % v

ConsonarUs: . -\-

The stops p, t, and k are intermediates or semi-sonants, the
slight amount of voicing placing them somewhere between the fully-
voiced sonant and the unvoiced surd. As the surd forms do not
occur I have used the regular small letters instead of the small
capitals customarily used for the purpose. The t also occurs upon
occasion in glottalized form (f), and also nazalized (t''), i. e.
with release of the posterior nares instead of oral opening of the t
stop. This nazalization of the t is heard whenever the t is final, that
is when the voice comes to a full stop after it. Thus although a final
t may stand at the end of a noun or a verb complex, in connected
discourse it would only be nazalized if it fell at the end of a phrase
or sentence.

The spirant 5 is a linguo-dental surd, somewhat more sibilant than
the English s. The x closely approximates the German ich.

The affricative ts is also intermediate.

h has its usual value, w is slightly more rounded than in English
as a consequence of which a double length u (w) cannot be distin-
guished from uvm\ this is most commonly the case in the word
tiku'tit, he kills it, which I have sometimes written as tikuwutd to
represent the progressive increase in lip rounding throughout the
duration of the vowel.

The r is the most difficult Pawnee consonant to describe. It is a
single-triUed r made in most cases with the tip of the tongue upon
the alveolar ridge. By various recorders it has been heard as I, n,
and d, as well as r. (See also Boas, Handbook of American Indian
Languages, vol. 1, p. 17.) The mechanics by which the sound is
rendered varies to a considerable degree not only from speaker to
speaker, but also with relation to the phonetic context in which it
occurs, so that the variation in the sound as heard is in part attrib-
utable to individual inclination and in part to the position in which
it occurs with relation to other phonemes. In one word of the
language, the greeting na'wa, I have transcribed this sound as n
because of its strongly nasal character.

2 Publications, American Ethnological Society Vol. Xyjj

Vowels :
Most vowels have theu™ continental values:

a as in father

a (Greek alpha) as ^ in but
i as ee in feet
L (Greek iota) as i in hit
i^ as 00 in hoot

V (Greek upsilon) as oo in foot
Before t and sometimes before k a vowel occurs which varies from
a to V, as for example in the word tsu-raki or tsu'rvki, girl, and in the
sten; -at, go. In the sft-me situation there also occurs a vowel sound
which appears to fall between the full a and a, as for example in the
wprd^ tsapat or tsapat, woman, and in tiwqri or tiwari, he goes about.
T\^t>' vowels vary slightly from the English qualities :
e as a in fate but without the diphthongal quality
e (Greek epsilon) is made peculiarly. The lips are very wide, the
aperture between them forming a very narrow slit, even more so
than the usual lip position of i. The open sound quality is, there-
fore, only approximated by the e in met. It occurs practically in all
cases in double length and often appears like a diphthong of e and t,
with the quality of the i appearing only at the last moment.

With the exception of this case, diphthongs in the sense of two
different vowel sounds which are elided, are absent ia Pawnee.
Wherever one vowel is recorded as succeeding another, even when
the two vowels are the same, they are distinctly pronounced and
do not glide together, the two vowels pertaining to two different
syllables, one composed of consonant-vowel, and one of vowel-
consonant.

Diacritical marks :

* stands for glottalization, which in the few cases in which it
occurs within a complex is neither very distinct nor very explosive.
At the end of a complex in most cases it gives rise to an echo vowel
which is either entirely whispered, or slightly voiced and followed
by an aspiration as the glottal closure is released. Whenever this,
was very distinct I recorded the extra vowel after the glottal stop.

* stands for aspiration.

Vowel lengths: the ordinary vowel is normal length; vowel with
underscribed _ (as a) about one-half normal length ; vowel with
superior • (as a-) about double normal length.

In most cases length functions phonetically rather than semanti-
cally, the length of the syllables varying with the phonetic context ;
in a few cases such as the syllable ka, the double-length vowel ka'
(sometimes normal length) means inside, while the short vowel ka
means among, these lengths remaining to a great extent fixed in
many different phonetic situations.

Accent: whereit occurs is indicated by the acute accent following

Weltfish, Caddoan Texts 3

the syllable (ka'). Stressed syllables are most frequently of short
length, occasionally of normal length, but never double length.

Pitch: Tonal distinctions of the vowels have been indicated as
follows: (illustrated with a)

a is high tone

d is middle high tone

a is normal tone

a is low tone
These four distinctions can occur with normal, short, or double
length vowels. Double length vowels also occur with combinations
of the above tones, the shift from one tone to the other often giving
the impression of a gliding repetition of the vowel sound, rather
than of a continuous voicing:

a* high to middle high

a* normal to middle high

&' middle high to normal

a- normal to high

d' middle high to high

d' normal to low
rfie range of tones of course varies to some extent with the in-
di\ idual, but the range is in most cases quite wide, from nrtrma' to
hi<ih approximating a musical fourth, and from the lowest to :ie
highest tone, almost a fifth.

As in the case of length, pitch is in the main phonetic in function
rather than semantic. Only very rarely is a distinction in meaning
indicated by a tonal difference. For example "pa, normal tone,
m(^an8 moon, while pa, low tone, means elk.

Pitch, length, and accent in Pawnee with the exception of the
fcAv oases mentioned, depend upon the phrase or complex of words,
rai I or than upon the isolated word. That is, the length, accent, and
pi' li of a word by itself is different from the length, accent, and
jjii i 1 .if the same word when it is part of a phrase. In most of the
texts I have attempted to record as closely as possible the phrase
groupings as dictated, separating the phrases by a diagonal line.
I could hardly hope in this situation to duplicate the manner of
fluent conversation, but in most cases the recording would be like .
slow deliberate speech. In quick speech a good many of the tonal
(I i < f inctions, especially the shifting tones on long vowels do not occur.
Tin- relative lengths of the vowels, however, are maintained whatever
the speed, so that while the pitch may to a great extent be dispensed
with, without obscuring the meaning, relative vowel length cannot.
A glottal stop, aspiration or nazalization at the end of a word is also
glossed over or disregarded when the word occurs within a phrase.
A text with grammatical analysis has been printed in the In-
ternational Journal of AmericanLinguistics, Vol. IX, pp. 44 — 75 and
may serve as a guide for the texts until such time when a complete
giMinmar can be presented.

4 Publications, American Ethnological Society Vol. XVII

I. TEXTS BY EFPIE BLANE

pi'tahawira't^ Band, tsa'Stawirahvka Woman-ceremonial-gift-horse

(in the Pipe Dance)

Memories of Daily Life.

1. kotes on pawnee biographies.^

cri*rawa*wa'ka ati'as tiriikspari / atias tsiru

That is what he said my father that was Hving. My father still

tatiri-rikshu tiratarakaktakuwltsahu j d ati-ra d tiwgtsiriks
I had when we immigrated here and my mother and my uncle

d atika a iratsti- asku / e ira'ku

and my grandmother and my brother one. and that (sitting)

k'krahus he turarwat e pi-ta tiraxka

old man — he would talk about things and men they would be inside

he turai'Wat j he tixwaki kk*8UTai*wat

and he would talk about things. And they would say, "Tell about

axrasukspaWi ra^wiraxrisu^^ / kiru riwa*ku alias

when you went about (e,) on the warpath." Then said my father,

e tiratukapari ekuxruksttskd tirdwd'hat kare-sikd-pa-kis
"- In my travels he (God) wanted God, Heaven for him not to be poor

tiwera'ta ra*wirdxTi8u*^ j hhriru witire'tihisas kuruks

when he went there on the warpath. Then I named myself 'Bear

girarexkda^wi*'^ j iweratpari herikurutqaitit

The-Two-Leading-Ones.' While I was travelling then for me it happened

itkascri' ratkute-riku tsaxriks j awitarute^rit witi-

in my sleep for me to see a person." He would see him (q.) (e.) he was

pakskd-ats he iruie'riku aki rikutuxrq*^ j

gray -headed (q.) and as he looked at him there-upon that is what he did

ikararika-pakisii aru-sd rexkuxtaktsirasahu / tsiru tataktd
his not being poor horses he would bring them (e.). "Yet I have the stick

raktawiska 'ru* " axruksaktuwariusuku raxku-

the pipe" the stick he used to carry about with him (e.) when he

wdri rawiraku-ru f hern riwa-ku alias werixkuru*-

woul(i travel (e.) on warpaths. Then said my father when he would

^ The symbols (e. ) and (q. ) which appear in the translations stand for "eviden -
tial" and "quotative". The morphological elements involved are -ax- (e.).
and -wi- (q.). The evidential indicates that the narrator was not an eyt}
witness of the event described, while the quotative signifies either liiat u
quotation is being made or that the information has been derived from
someone else by word of mouth. Both these forms occasionally occur in the
same verb complex, but in the main they are alternatives.

Weltfish, Caddoan Texts 5

raJctdiwa-ti M raruruksku pi'ta kMuksa^^

tell the stories for them. And he had a man it was his son

irari kukuxraha*^ tuksasg^*^ resarH pitku j he
his brother it was his son. His name was Chiefs- two. And

kare^rukskirika'hu resaru pitku tqkw dsita'rqpat /

he was not kind Two-chiefs. Someone he would get into a fight with.

hem tiwa-ku alias werqkutpawaktiku awitltira'-

Then said my father when he would advise him he would show

wvru'tlt atias heru tiwa'ku nawa M* kutsikscrd kurqh'As

himself my father. Then he said, "Now, then look at me! Old man

we*tat he kuwekqrerktewariks j hi kukqre-rikiiwiu'at
now I am and I am not bruised at all and I haven't fallen down

kukakikutqsitit ratttskd^" tsikattt ratkuw(rri / herii

nothing has happened to me. I want well for me to live." Then

tiwa'ku he tirawqhat mre-rarihvt siretsiriru / heriru

he said, "and Heaven it is the only thing we are afraid of." Then

tivM'ku herikqreri tirawqhat kurarii*

ho said, "That is what mustn't be the Heavens just simply

stkqratsixkutsirexka / ti irrri-ta tsaxriks-

for us to make any remarks about him this the way they do people

ta-ka tirdwqhat he kusitixrdixku j a ke'tsi

white the Heavens (God) — they make remarks about him. — But

pa'H irikuxrdtqra'kqtsikskqsa kqrarakwii kustra-

the Pawnees we are the ones who have good sense not to be we remark

tsixknxrexku j heru riwa^ku atias nqwqhii' weretkd'pd'kis
about him." Then he said, my father, "See, now, I am poor

tiratku heru*' were'ra'ke-a tirdtpqri

I that am sitting here, and it has been a long time this my existence."

/ hi rewaka'hu he irikwwitsdksa-ra he

And he would say, " — When I became mature (sensible) and

kurahus hiru riwiwd-hat j hk.ru riwa'ku atias

ol<! men there there were (sitting about) then," said my father,

trnwihat kurahus / hk retura'katkdwawu'ku atexwaki

"those (sitting) old men then I heard them they would say (e.)

kurahus / pi'ta hekuxkqreretqriruraktaituse pi'ta wesirix-
the"old men, 'Men, we don't have a good story.' man when they

kura*^ he tlxwaki tipi'raski / kitu atixwaki

make him then they would say, 'It is a boy.' all they would say,

tixrastsu'raki / heru teocwaki kurahus

'You should have been a girl!' Then they would say (e.), old men,

2

6 Publications, American Ethnological Society Vol XVII

hekuxkarerutsP rutirastaktaxWQwdri rawimkU'TU j amfuksa-
*but it is all right when you all wander off on the warpath if nevertheless

wdxtsurahats j nawa ha- ira'ku kurahus hern

he should got killed.' Now then, that (sitting) old man then

tiwa-ku kirurikra'he j irtdtuxrg^^ rakurd-ta^u ru*" iriraru
he said what good is it That's why it hurts there wherever

ateruksdwatstsa / tiwdka-hu alias tirawihat

I should happen to lie," he says, my father, "these (sitting)

kurahus he rewakuxtavt / he texwaki

old men — they talk spitefully (their talk hurts) and they would say (e.)

kurahus pvta tirasta*kuk^ kakura-M itka*ru he

old men, . 'Men, those of you that are, it is no good earth

i'tgwatata'ku j tura'M raru rakwsa j rikutski

to have covered on top (grave). It is good just to lie birds

draru sitexkqru^wa-hats j he istu rutaxwa-ku

would simply they eat him up (e.).'" Then again he would say (e.)

he ketsi tgku kardaxrixkitawi atias raxwttska*a

"But, then one is not the leader of him (e.) Father (God) if he wants (e.)

raskuwari / he irawihat kurahus texwaki

for you to live. and those (sitting) old men they would say, (e.)

turdhe ru*karikat rakuwari / kuwttikata*at rakuwd*ku
'It is good in the middle to live. It is like going up (q.) a hill

iwerarasahatu hern rikitdure^rU / h^ aocrixwakia*hu

as he matures then he stands on top.' And they say (e.)

kiirahus j riwctska'^ tird-wd-hat kirakardisika'pa-kts wetskt-
old men, 'If he decides, God, to be poor you are not when you

td-riki / he wekardtsika^pa-kcs he istu wekutst-

stand on top then when you are not poor and again when you seem

tawird-at werara-riktisa-ri f he irawihat kurahus

to be going down when you are getting old,' and those (sitting) old men

hk axrtxwaUd-hu iwekarasika-pd-kts^ hi isuxra-tsiks-

then they would say (e.), *When you are not poor and if you are

ka'pa-ktSit he taku tsaxriks rikd-pa-kis / he isutatsiks-
charitable and someone person he is poor then you must be

ka"pa'kis atias tqraitdwista / rurihvra arux-

charitable to him Father (God) he will know it further he will take

ra-ru karaskuka-pd-kis^ / heru riwwku he irawihat

account of you for you not to be poor.' Then he says, — those (sitting)

kurahus herii istii weistawira*hat j

old men, 'Then again when you have gone down to the bottom,

Weltfishf Caddoan Texts 7

kqrawitire'tsawttspqri wttirdfewd*hat j he

it will not always be that way there is a limit to time (q.) Then

rqwitqkii'isu rqriruxrquxtdwva / ari-sit isuxra-ru

suddenly it becomes hard for you yourself you are accountable

Jcu isaruta-ra upt-ru j he kurahus we*ra'a istu

if you do something. And old man when you become again

j}vrd*u wekure*su'U / atexwakid-hu kurahus hicwi

baby you look like.' They would say, old men, "By golly,

kaku*ra'M rqkuskqtdtqwe'rihu tsa-kura^wiii rakuraxra j turahe
it's no good to stumble about walking-stick to carry. it is good

rukqrikat rakHwari he irqwihat kurahus

right in the middle to live.' And those (sitting) old men

herire'turuksakatku'ku j iridtuxra^a ratkuwdska^^ rii tri
that's what I heard from them. That's why I want to right there

raru atemksdwatstsa j he rewa-ka'hu aki csexwakfiks
simply merely to lie." And he says, *'Now they were truthful

kurahus e wekuretu^u pvrq^u istu wekurefihukq-

old men, — now I am like a child again, I seem to bo standing at

kd-rd I rixwake-hu tsuraki tiirahe ta tseru rardixku /

thel)ottom." When they say girl it is good here clearly it means

tswraki twestrtxra^u tixwaki tsnrdkiti^ kitu wtti-

girl when they made they would say, "It's a girl." AH they

ra^tsikste-hu^u j iwerarasdhatu tsii-raki j iwest-

would be happy (q.) when she was maturing girl when they

ri'tsirdsaxra j heihe kqra-

have taken her (in marriage ?) (when they have kept her ?) then if they

rtrika-pa-kis iasti d isa-sti he sirutsirdsa-

are not poor her father and her mother then they keep her

tsu-raki j he kttu sirwtikstqHwd'Wqri he

girl and al] they feel her around (nurture her carefully) and

ird'ku tsuraki werirasqhat / kuweri'ic

that (sitting) girl when she grows up when she is about

sihukstaruktta rikdtiha*ru^^ / a ixtat tsqpat weku-

fifteon years and or more woman when she

rqkwru he raru taxku j nawa trvreruxrdrira^ru
looks like then just she sits, (e.) Now this is what their interest is

tsu-raki isirixrasqwd'hatku j hem rutsid

girl in raising her: Then she would act this way

iwerdku tswraki / hetsi tihe ra-ku hqwa pi-raski

that (sitting) girl. Then this other one (sitting) also boy

2*

8 Publications, American Ethnological Society Vol- ^VII

tar^docvmua^hat / kakutsiksa tswraki

he has sitting about him (relatives) she had not done gi^l

ira'ku / he t^ku pvraski ku ram itsira-

that one (sitting) — any boy perhaps just if he proceeds

hu'ru tsiru isikdrareraktaku^u j heriv riwa^ku iraku

to spoil her while she is not married. then says that (sitting)

piraskk iasti upi-ru rusikk-aaxwhwaktit iasti

boy his father somebody, "You go talk to him, her father

kirdsiktcsikutsetstkskd'pd'kis wesirgxwawaJctit iasti

see if they won't have pity on me." they conversed (e.) her father.

e werekltawi kakikttqwi tsu'raki / a hdwa piraski

— He is the boss she is not the boss the girl and also boy

rard sitvku j werawdku piraski iasti axruxrexku

merely they two would sit. Then said boy his father, he meant (e. )

tsapa'ra*u kk'suxkehdre^rtt / hkru axruxkehare^rit

his wife, "Prepare the room." Then she prepared the room (e.)

tsapat hiru axrutskkaksqwa irirwtakt-

the woman, then he called them (invited them) (e.) those that are

tsis'it pi'ta I wkaxraraxka hkru axriwa-ku

his relatives the man. When they were inside then said (e.)

p^'ta rdtuxrakttstsu witikutsikskqti-ta

the man, "My relatives, I want to do this: (my mind has become black)

pvrq^ii tiratirixku / heru axriwa-ku tdtitska rakuhuwitsata
child this that I have." Then he said (e.), "I want him to go there

tsu'ToM crird'ku j e retitska siraskukutqtsikska*pa'kts^

girl where she is (sitting) and I want you to have pity on me."

hiru axririwaki tirardxka'wi iriwetura'he j heru

Then they would say (e.) these inside, "It is good." Then

siaxririraum'USitit arusa d irirwrdku-u /

they preceded to give him things (e.) horses and whatever there is.

hiru axriwa-ku kurahHsq^u ku8vtsisdkura*ru kski-ttks

Then said (e.) his father, "It will be these many days four

heriri • hu - kuxta j hetsi riiwerarai • ta iasti

then he will go inside." But then he already knew his father

iriwkqxrasqkuraxwitsata kski-tiks / tsiru wttiratke^
when those days had arrived four yet it was night (q.)

tiratqrdpake-hu kskiksa-pits werdku^u j iwerixktrikaa-rixkd
that which we call six (o'clock) when it is. When he was awakened by him

iasti heru aiaxriwi-ru-td j uku-ku kitu wewff^ixrdwq^u
his father, then they sat down (e.). Leggings all they gave him (q.)

Weltfish, Caddoan Texts 9

dau^ru retaxichta wttitskusta kttu wewdurahiwd-

moccasins eagle he had the tail (q.) all he is going to have fine

ra&ta j Mru aocriwa^kii kurahusa^u wkuxrutpa-

clothes (q.) then said (e.) his father when he was talking

wdktiku a axrgwd'ku mxtqkii wetgsurqkuraxwitS"

to him (e.) and he said (e.), "Over there you are going to their

tdvxta tswraki iri'rd'ku / ird'ku piraski he

neighborhood girl where she is." That (sitting) boy then

kdrawa^kasta kakA*tvxta j nawa rHwera'Tat

he will not say, "I am not going to go." Now he went there

wewitihura-rawa kUit j kararaJUi'ii ira'kwwi

when the landscape was just visible (q. ) all mud-lodge that dwelling

tsiru k Uu wttixtsatvdwiku^^ hi'tai wererdvta j Mru axriat
yet all they were asleep (q.) but they knew. Then he went

pi-raski i-takii ikahaxriri raka^wi^n

the boy over there in the middle of the room the forked post

vsiriixtaawi j he ikarikat hi rire-m'tit tutkus-
those two standing and in the middle then he sat down he kneeled

kirdripixku j he isM axra-wqisitit kqra-

without knees touching ground then again he went out (e.) it was

wdirake-a j he hqw& axrdhwkd pitku hSru rutsira'ru^ j
not long then again he came in (e.) twice then that was all.

weterdt'ta arixrdkawa^ata werasdktga j ketsi

They already know (e.) they would eat when the sun can^ up. Then

iraka'wi hiru axrvwa^ku pt-ta ngwa vAs suruks-
that dwelling then said (e.) the man, "Now, hurry, prepare

ke-hdre-rtt tsuraki iasti / nqwa hiru riwa-ku pi-ta tqku
the room," girl her father. Now then said man someone

herakwku tsapat nqwa riisuksat j nqwa Mru

one that would be over there woman, "Now, go there." Now then

axriat a axrawd^ku iasti tikuraocwgrtksta

she went (e.) and said (e.) "Her father, he sent me

tirqtsqkipi'tiksta j nqwa Mru axrivxi'kii pl-ta

they are going to gather." Now then said (e.) the man, (girl's father)

rusikisuturat ira-ri j a qxrdhu-ka Mru axriwa-ku
"Go get my brother." and he came in then he said (e.)

tsiruru ta-aqpirdxrista vri-tai-

"Yet now you are going to pick them up. (invite them) those who are

takitavsu a hqwd tsapat irirutakttsisu

our relatives and also woman (my wife) those that are her relatives."

10 Publications, American Ethnological Society Vol. XVII

hem axrutsid pi-ta a axrd-pira a axrdrax-

then he proceeds (e.) man and he invites them (e.) and they came

ru'ka^^ I taku wttutasu-hat irirqkahu-

inside (e.) here they were ranged along (q.) the north side {where the

rdxkati'tu tsuraki iriwddrirwtgsu'hat /

dark side of the earth is) girl (her people) there they were ranged along (q.)

tsuraki vra-ku he ira'tsti a iwa'ririks a

girl that one (sitting) and her brothers and her uncles and

ipakti iseric axrdawaturukgwihat / nawa he

her grandfather. Special place they sat between (e.) Now then

iasti iri vra'ku M ira*ri hawa iriaxra-

her father where there he sits and his brothers also there's where

wihgt I hhru rutsid iasti hiru riraxwartt

they sat. Then he proceeds her father then he sends

tdru*tsius herii iri'sirutaki'kqwi he

servant, apprentice then where those two middle poles are then

tqru'tsius iriwetihihit / hern riwa-ku ira-ku tdrwtsius

the apprentice he spread it there. Then he says that apprentice

tsuraki ika^ri nawa rurutsihiirurat / hkru axridt

girl her grandmother now let her go get him. Then she went (e. )

tsustit I hiru aocriwa*ku nawa wewdiuxta

old woman. Then she said, (e,) "Greetings, now he must go (q.)

wetiraxkd j ke^tsi weaxrarwhurehd^ats / pi-ta

now they ar^^side." And all was prepared for the ceremony. Man

i-ra'ku kdu aru'Sa kurdkuxrarua tqwiksa-pits

that one (sitting) including horses they numbered about eight

a ku rihukst'ri a k du rdiksu j hewe-

or about ten and all things (possessions). And they

re'vdkdt tsqpat / wk^sititqkaksqwa piraski

were there (sitting) women. They had iuvitofl (called) them boy

irirwtakttsisu j he iwera'ta pi-raski

those that are related to him and when he went there boy

iwesiritkaksa / iwerehwkoi pPraski / rihuksu

when they called him Then he went inside the boy. Just when

ira-riki tdrwtsius kuxrqwa-ku we*ta / he

that (one standing) apprentice when he said, "He is coming." then

pdkii sirutsqwa^^ ke-tsi he wdirekqwirau*hat

two got up then — when he moved the door open (q.)

su'huri riru* qxrihl^ txruts j heriru

in this direction where there were several spread upon thereupon

Weltfishy Caddoan Texts 11

aosrcwi'iit hem axrim^ttt tsqwiha'ru wttvsa /

he sat down (e.) then he sat down (e.) pillow it was lying there (q.)

he isirawa*riki taku siaxritpirwrukvt hawa

and those two (standing) here they grabbed his arms (e.) also

hetqku herii siaxri'tirdskd^at / ru wttiukttskatasa

over here then they led him further in (e.) There it lay at the back (q.)

tsdrnhd-ru j hern risiaxrixkua j he itqkii

pillow. Then that is where they placed him (e.) And over there

asku axrd'ku hqwa hetqk4 asku j tsi iraraxka-wi hetqku

one sits (e.) also here one. But those inside there

wekqrdqoDreiwawdktvku / ruhe ira-ku iwerq-

no one was even whispering (e.) that other that one (sitting) the one

ka-witdtaku ira-ku Mwereraxkukuriku

sitting next to him that one (sitting) he was holding it filled

raktdwcska-ru / t8uuxre*re*pixkat raha-kukdasahu /

pipe, a sacred bundle upon stick that always lies on top.

h^ru axriwa'ku irirqhaktiku raktdwiska'm j he

Then said (e.) the one that has the stick pipe then

ira'k'A iasti axravxi-ku nqwa uvrura-

that one (sitting) her father said (e.), "Now those that are my

tdku'^^ wetatsqkuxruraxmtsta e

different relatives they have now approached our vicinity and

reatqkltqwi tsi rarii tqtvku / ruiwerq-

you are the ones in authority but merely I am sitting." He that has

haktikii raktdwcska'ru him aocriwd*waktit him axriwa*ku
the stick pip© then he talked (e.) then he said (e.)

irimratdku'^^ j he wesiaosrqra-msd tskqra

those that are my different relatives, and they two smoked (e.) only

siwitird'Wtsa j he iri-rahaktiku raktawtska-ru

they two smoked (e.) Then the one holding the stick pipe

hi axrara-wisqwawariku ru tira'wd-hat ketst

then he blew smoke about there toward Heaven then

kuxrardt'ta j him axriwa-ku iwesirqrawisqistd'ta j

he knew. Then he said (e,) when they two had finished smoking

hem axrd'ku irirqkutsterukstqr it

then that one (sitting) (e.) the one that is going to "tame" him

wttiraruiwd'hat / him axrutsia ira'ku

he had several things (q.). Then he proceeded (e.) that (sitting)

kustdwextsu a axrqkqrwwdtqt hawd qxraskqrwwqtqt

son-in-law — he took his leggings off (e.) also he took off his moccasins

12 Publications, American Ethnological Society Vol, XVII

hqwa pitaksu axraru'Wa / a axrarutspd^wu he

also his wrap he took off (e.) and he set them down (e.) then

herarutspa'm siaxrixruwahu'ru j iwerarutaku jn^raski /
these other things they dressed him up (e.) he has them on boy.

hitsi iasti kuxrixraitawu kuxrawa-ku tawerexwdkia

But his father he showed him how he said when they say this

h6 tarespd'kasta / he weaxrarakatdrihu^^ qxrtxwa-
then you must say this, and there were a whole lot (e.) they were

wdJctiku qxrixwitaka*^ tsikstit sikuaspqri j nqwa

talking (e.) they were wishing (e.) well they two could live. Now

he irakii vriwerutste'ra*^ hhn rivxt^ku

then that one (sitting) the one that made him tame then he would say,

vmoa irvrurqtdkti'^^ irikiixru-

" Greetings, those that are my different relatives, he is the one who

tgtsiksa tirwku tgtsakuraktukira'Wqrivsta j

has made up his mind this one (sitting) he is going to *hustle' for us."

Mru riwa'ku irisirexkui-tqwi rixkururariki

Then he says, those that know him (e.) he that owns it (standing) (e.)

rqkuxre*rd arwsa / hiru riwa*ku nqwa iriku'si-

one that is good horse, then he says, "Now he is the one that

kdq kttstqwextsu j nqwa ira'ku kustdwextsn heru

rides it son-in-law." Now that (sitting) son-in-law then

riwd'Waktit / hiru riwa'ku nd'wa irvrura-

he spoke Then he said, "Greetings those who are my

tdku*^^ wedreskutqtsikskd'pd'kts

different relatives you have pitied me (you have granted my wish)."

rararihukau*^ j nqwa heru riwa'ku nqwa ewere'tuxta
He gave nothing. Now then he says, "Now I am going to go

ewer etsirdw tea / heru ri-at pi-raaki / tsirii

now we two have smoked." Then he went the boy. Meanwhile

irira'ka'wi irirutiraxkd'Wtata sirixkuxra'tsikstqwi /

where he lived they are going to remain inside to watch for him

ketsi tsuraki ikd*ri j hqwa wSsUitqkaksqwa^^ j

also girl her grandmother also they have invited them.

iwerqwitsdta jn-raski hkru riririrarastqwu qritsa /

When he arrived there the boy then they tied them the horses.

heru riwa-ku kurqhiisq^u kira / him riwa-ku pi'raski
Then said the father, "Well ?" Then answered the boy,

esiriku^'d aru*8a j trirdxkuwa'ka tatik4t8tk'ru

"Theygaveme ahorse." This is what he would say (e.) "This one tamed me

WeUfish, Caddoan Texts 13

e rvri'ku^'A aru'sa / hiru riwa*ku kurahusa^u

and he is the one that gave me the horse." Then said the father

ira^riM trikukuse'a iriaxrutste'ra^u

"That one standing, that one will be his the one that made you tame,

a ira-rtki iasti kura*^ / a ira-riki

and that one standing her father his and that one (standing)

isa'Sti a iratsti irwriki / tawit riwetekta'ru

her mother, and her brother that one." Three that he has given them

a irirutste'ra*u kskHiks / Mru

and including the one that made him tame, four. "Then

imxitxi'ku a tirawa'Ttki irirarure*d*hu

youmust say (e.)» * — there (standing) they are ones merely that came along

kakvtiks j tuUikaahii tsapat trisikurekuha'^u he rirehasta-
four."* It used to be woman that is her son and she leads

wirghirgsa / heru witiritpexru*rat tqku d'tigt

ahead then they go following in line (q.) right here she would go

he hmva takii tigt atira 'pirara he

and also right here she would go she would carry goods and

tihastdwira / herU irira'wergaxra isa'Sti iritira

she would lead. Then the one behind his mother, what she would carry

tadtki I kurahus iraru-ruksku

bundle of war and dance paraphernalia. Old man (father) the one he had

heroic iriwe'sirixrcd pi-ra^u / tmtU iriwetirax-

then they take it for him the child. Bundle he is' going to

rista pi'raski / riliweritsaxkqvyii ru

have it (possess) the boy. They travel through'the village there

iri irgrdxkd-m / tsu-raki iri-rutakitsiailc tsirA

where there they are inside girl those that are her relatives yet

iritiraxka / he qxrixwaki wetdd'hu / he ketai
where they are inside. And they said (e.) they are coming. And then

hqwa rvaocrewgtsUi'ku fsnraki ika*ri a

also they went outside (e.) girl her grandmother (and everyone) and

qxrl tasta-rurukvt j a*ru witaocwa-ka-hu tira-riki

they caught the ropes (e.). Then he would say (q.), "This one (standing)

ti' kuta^ I trinUste-rq^u tira*riki kuta^ j nqwa

it is his, the one that made him tame, this one his. Now

rii'weraxwu kurahiisq^u wttuta-kiks-

there they went (e.) her father he was rubbing them (q.) (to bless them

tqHwda-hu / Mru qxrvtaia hetqku qwde-

in his gratitude.) Then they proceeded (e.) over here they would

14 Publications, American Ethnological Society Vol. ^VII

rutdktarepa'pu trvkuriratmru j MtU H-tsia

tie sticks (q.) the things that are theirs. Then they proceeded

ari -rapirarahvkat a axriraxkaku -s d /

they took the goods inside and they divided them among themselves (e.)

ire-wihat iwdririks iratsti d iasti j iriwerututsire^tsis
there they sit her uncles brothers and her father. Then she finds out

tsu-raki iriweru witiwa-ku isasti tsU^at west-

girl rigl^t there she says (q.) her mother, "Daughter, now you

taktqku^^ j nqwa iweriri-ru j nqwa iritixrarqixku

are married."' Now they are issuing (the gifts) now that is what they mean

tsuraki rqrapirihu'ru j nqwa hem rwtsia tswraki j

girl she is one who is valuable. — Then she proceeded girl

iwereraktqku^ii kakika-sd pi-raski j rihuksfk

the one that married her he did not lie inside boy only

sitixkdruru werasqku*risqta / he rahe-sa he ke-kqrvus
they fed him when the sun went down and next morning — very early

hdwa airitkaksd* j hern riririwqki ru-tsu-raki m sUas-
again they called him. Then they said, "That girl there you two

pi-ru'tiksta sitqsdkqwaxtsista j kirike siwi-

are going to sit together you two are going to eat," Who? they two

tirdt'ta isird-ku j hi

know (q.) (they didn't know each other) those two (sitting). Then

wesire-hakqwa^qts hiru rvat pi-raski he rerake*a

when they had eaten then he went boy and it was a long time

nqwa iras iriwesitutka^hure' ista j iiverd-

now that night they two are going to stay inside all night when that

sqkuri'Satq vriwesitutka-hure- ista hem

sun went down they two are going to stay inside all night then

vrakuaaxTukitskatqku he tswraki iriwera-

that bed against the southwest side and the girl that is where her

ruxkusa*a iriwetiratsdwa tsa'tki j nqwa hem

bed is fixed that is where they hang bundle. Now then

ri'tsia piraskt iwemtka-hure-ra / he isasti kitu
they proceed boy when he stayed all night and his mother all

wekuxritkqwd'kqru rqkwtdku-ki j he rqwjfqkardisu

she had made them for her things to have on and suddenly

sireruturia tsu*raki j heru rwri-at iriwesirerd

they came for her the girl. Then she went there where she is (stands to)

tskurusu j hiru axrarura-hi istatstirqra wUihihtt

daughter-in-law. There all was fine (e.) new mats they were spread (q.)

Weltfish. nnMcut<n Tcxte 15

hk axra-sa tsdwiha-ru j he tsuraki risiqxrtxkus /

and there lay (e.) pillow and the girl they sit her there (e.).

aki the wekuthrirwvt Akawaxtsisu tikuwltite-hat

And here, — there was prepared for her a meal it was so very large (q. )

rakara-rcksisu / takaski witeraskaruts / Mru axrutsia
real plate (Indian) dry meat they were in (q.). Then she proceeded

iraku tsapat h axrerutsard^*' / kitu aaxrixruwahwru

that woman then she had her arise (e.) all she put themi on her (e.)

wkqwiki kitu d kiriks / hermit axriritskqraxpahdtkqru

dress all and beads. Then she proceeded to paint her face (e.)

hawd iriruxratkahu*rata tihatkahurdxpahd-at / Mru

also where her hair is parted her parted hair is red. Then

axrutsia kitu wesiwdixrurewa-hats j hem

she would do thus (e.) all they have finished dressing her up. Then

axriwa-ku taustit nqwa tsu-at aikautsa aki

says (e.) the old woman, "Now, daughter, get up." And here

wekutqrirutstaxrdxkatqk'k qru*8a j d gxritsirasdwatsi'tit

she had saddled up a horse. Then she led her outside (e.)

him a xririk ttqwu / hem axrerastu • tsU ta *kaski

then she helped her mount (e.) then she picked them up (e.) dry meat

pi-raski kitu* ista*tu a qxmkctqwu /

his mother boy including mats then she helped her mount.

tsi tsusit wewitirqtse*riwis ista-tu /

But the old woman she had packed them across her back mats.

m skixrvtsaxkdwa ru tri wera-

There they travelled through the village there where that which is

kh'wi tsusttt iriweraa-ka tskurusu / d

her dwelling is old woman where she dwells mother-in-law and

siaxrqw itspa raw it ixwdwqa irit ixra'rdi xku

when they arri\ ed there (e.) they proceed to eat (q.). That's what they mean

irixwake*hu tirapirihu^u tau'rakij rakura^rahuritd ird'ku

when they say she is valuable a girl to do something good. That (sitting)

pi'raski ritiTiwerwtikvsta^rika iriwetutaktard-

boy that is his real home (it is his real seat) he is going to work (hunt)

spetsta I hqwd kqmutaktaraspe isa'Sti /

for them again he cannot hunt for them his mother (and family).

irituxrq^a pi'ta ira-ku rukstd-tq^u iriraxkutd-ra

That's why man that one (sitting) that which hurt when he did that (e.)

tsu'raki iwe ram rirarutoawdrika aki- pakuxtH

girl thein merely when he gave these gifts away but long ago

16 Publications, American Ethnological Society VoL XVII

kutaru'ta he pi-ta iwefiixre'tais iras

perhaps she did something(e.) and man when he finds out at night

ruriruwite*wqt8ttd a texwaki triruta'kltsim

directly he went out and they said (e.) those that are his relatives

sikdrvrutaq^at j
they didn*t have to inquire.

tvrgra'ku hiriruzra*^ ikqrdrira't3iksteh'ii*ru jA'taski

This story (sitting) that is why the feeling is not happy boy

isirlayrq^u tai taH-raki kitw dta^ra'tsikste'hu*^ / e

when he is made (bom) but girl all they would be happy. But

ti'tvri he kuw^kare'ri-ra^" kttii wetikuraktarii'huru

today — it doesn't mean anything all they have spoiled it for us

tsaccrlkatd'ka j we kaki tawraki rak^Akwra^katka^^ /

White people now it is not girl for her to hear us

iwerawitskqq taaxrikatakd tixwakid'hu arvait wetaatakitqwi /
since she thinks White people they say yourself you (plur.) are boss

e ti'ti'ri hkriweri' it ari-a it wew itit tt-

and today that is the way they are self they are in authority over

kltqwi e ku wekqreriirA-he j rarikaiaii" tattririka-

themselves and probably it is no good very much we held it

taktqi'kah'Arikiit tiiriwervta taH-raki j tiiriweri-ta tqku
disgraceful this way they are girls this way they are some

pi'ta he wk. ram aUiwqri / d-kaa irikakiC'taika

men and now merely they two go about. Oh, it wasn't that way.

eriwerurutaira'TU* j
And that is all.

kurahUa axrawa-ku kakatkltqwi tastakitqm j

Old man waid (e.) I am not in authority you (plur.) are in authority

he iru'ku ihe weairckuksaktaku^u taqpat werax-

and that (sitting) — one that has been married woman when

kuxkuwuti pi-ta / he tuxre taqpat

her's has died man and she is good-looking the woman

kqrqrdku'U rar'd utaespqri j he vatw pi4a

when she is not merely wickedly-going-about and again man

tqku tdxwitaka ira^kii taapat tipqhi^ct kirqkua-

someone he would want (e.) that woman she is quiet see if I can

Weltfishy Caddoan Texts 17

tdktaku I hern tardt pi-ta iri- tsapat rakurdxkusa-ru j
marry her. Then he went (e.) man where woman her bed is

he triwetukadwaJtsta'kqr it ukake'hdxrtri tax-

and no matter where the sun was standing the place below she would

rihtt heriwe Mm taxku / nqwa hem site'rutaikaksa

spread (e.) and then there he sits (e.) Now then they would call him

pttk4 jA*ta I he iraku pi'ta hem taxwd'ku tatitska
two men and that man then he says (e.), *'I want

sirdskukutatsikskd'pd'kis^ tqku te-rtt am^sa ari-sit

you two to have pity on me there it stands horse yourselves

siwitika-siu ateraktakiiksa / herii taxwd-ku

give to each other (q.)" he would become married (e.). Then he said (e.)

iaira'ku kdsirektaku haivd iritii'vt

those two, "You can marry her.*' also that is the way it is.

hawd tiru'kiwi iwera^4 tsapat hawa re-n/-

Also this is different when she is made woman also the way is

kiwi tsU'raki sirixkurasdhatka rakurdhe'ra / tixwitska

different (e.) girl when they raise the good way, they think

tira*rahuritiksta herawitakaisu tsu*Taki he

she is going to do something worth-while and suddenly girl then

ram rewihurqhats / aki- tqku wete^ripd-ra

merely she disappeared and now someone he had hidden with her

heriti ritsia ira'ku iasti d isasti i'kqa

then they did thus: that one her father and her mother oh,

sikake'timtste iwerlxripa-rd'ra / hem rutsia irakii

they don't like him when he hid with her. Then he proceeded that

jn-ta kurahHsa^u d iratsti j H'kqq witdra-fu iwe

man her father and her brother, oh, it hurt (q.) since

raru sirirahura'^ tsu-raki / hem ta-rat

just his was made spoiled girl. Then he would go (e.)

iosti vriraxkuhd pi-ta ataxtaUxkqkat

her father where he would be (e.) man he would cut him up (e.)

herqmruksqwdtspiwd'hat irak'd pi-ta he tqke-

even though he has them sitting about that man then whoever

rqru kuriwa-kasta / ird'kn tsuraki heriwerurutsira-ru

just is going to say anything. That girl then that is all.

18 Publications, American Ethnological Society Vol, XVII

wewititirduxkh'pa'kis iriwe ram Sitirihii-

Now she has disgraced herself now just they keep her going from

raha-ku / iriwerututsira*itustwru tsuraki iri-kure-ra-u /

one to the other. that is aJl of the stories girls tlieir "ways.

triratutsiksta-ka ke^tsi trirututaira'ru j
the way we were but that's all.

NOTES o:n^ pawnee biographies.

(Free translation.)

My father who is now dead told me this stor}^. When we came
here from Nebraska my mother, my uncle, my grandmother and
my brother were still living. When the men were gathered in the
lodge, they would ask my father to tell them about his experiences
on the warpath.

He would say, '*It was Cod's will that I should be successful on
the warpath. I named myself 'Two-Leading-Bears,' because I was
blessed with a vision. While I was travelling there appeared to me
in a dream a gray-haired person. It was my contact with him that
caused me to bring in many horses." I still have the pipe that my
father used to carry with him on the warpath. He would also tell
a story of his brother's son whose name was ''Two-Chiefs." This
boy was a disorderly fellow. He was continually getting into fights.
My father would try to advise him. He would point out his body
and say, "Now look at me, I am an old man already and I'm not
all bruised up from fighting. I've tried to live a good life." He also
advised him to respect God and not to take his name in vain as is
the way of the White people. This is not the way of the Pawnees.

"Now," he said, "I have had a long life. When I grew up I
would sit among the old men and give heed to the wisdom of their
words. They would say, 'For a man life is not a happy thing. When
a man is born and they say it's a boy, everyone says regretfully that
it would have been better had it been a girl. For it is the proper
destiny of men that they should go out on the warpath and be killed.
It is a bitter thought that this child will some day have to lie dead
on the open plain. My father would say that these old men spoke
bitterly about life.' They would say, 'For those of us that are men
it is unworthy to be buried in a regular grave. It is far better to
lie in the open and be eaten by the birds.' But then it all rests
with God," my father said, "it is for him to decide whether you
are to live or not."

Those old men would say that it is good to live to middle age.
Life is like climbing a hill, as one matures he climbs higher and
higher, until when he is middle-aged he reaches the top. If it is in

Weltfish, Caddoan Texts 19

accordance with the w ill of God that you prosper at this time of life
and later as you get older and climb down the hill of life, you
should be generous to the poor and God will continue to reward you
with abundance. The period of middle life does not go on indefi-
nitely, but suddenly you find that you are at the bottom of the
hill and life becomes difficult. If you have been ungenerous in the
prime of your life, it will go hard with you at this time, and for this
you will have only yourself to blame. When you become old you
look like a baby again. ''Oh, it is a miserable thing to hobble about
with a cane. Far better it is to live only through the prime of life
and then to die in battle on the open plain." ''This is what I heard
the old men say," said my father, "and now I know that they were
right, for now I am like a child again, standing at the bottom of the
hill."

For a girl the outlook for her life was far different, and it is for
this reason that everyone would rejoice at the birth of a girl. As
the girl was growing up her parents would nurture her carefully
and if they are well off she would have everything that a girl needs.
When the girl is about fifteen years old and has grown to woman-
hood she would sit quietly at home and engage in no misconduct.
And there would be a boy who was also well brought up. If the girl
has been guilty of no misconduct with another boy, then the boy's
family will seek her hand in marriage on behalf of their son. His
father would send a disinterested party to interview the father of
the girl to get his approval of the contemplated marriage. The boy
and girl concerned had no voice in the matter.

Then the father of the boy ordered his wife to prepare the house
and invited his relatives to a feast at which he announced his desire
to have his son marry the girl he had in mind. He then solicited
their contributions toward the gift they would give the girl's
family. They complied with his request by giving him goods and
horses. Then he would announce that the nuptials would begin
in four days with the visit of the boy to the girl's house. The
father who was anxiously awaiting the arrival of the designated
time, woke the boy early on the morning of the fourth day, about
the time we now call six o'clock. When the boy was awakened he
was given fine clothes, leggings, moccasins, an eagle feather fan.
Then his father told him that he was going to where the girl lived.
And the boy would never venture to contradict his father. Even
when the boy was just in sight of the girl's house, although everyone
was still in bed, they all were well aware of what was going on.
When the boy came in, he squatted down between the two middle
supports which face the entrance. Then he went out and shortly
afterward came back again. After the second time he went awa3^

At sunrise the family prepares to eat breakfast and then the
room is prepared for the ceremony. Then the girl's father would
send one of the women to invite the boy's relatives. Then he

20 Publications^ American Ethnological Society Vol* XVII

would send for his brother, asking him to invite their relatives and
those of his wife (the girl's mother). The girl's people would be
seated along the north side of the lodge. The girl's brothers, uncles,
and her grandfather would have special places, then came the places
for her father and his brothers. The girl's father then ordered the
apprentice to spread a mat between the two middle poles and then
sends him to call the girl's grandmother. The grandmother then
goes to the boy's lodge to summon him to the girl's house, saying
that they are gathered and ready to proceed with the ceremony. In
the boy's house all his relatives (women?) are gathered ready to
attend the ceremony at the appropriate time. They have there
eight or ten horses and a number of other gifts that they will take
with them to the girl's house. When the apprentice announced that
the boy had come, two men got up ready to welcome him. The
boy at once sat down on the pillow between the two posts near
the entrance. Then the two men grasp him by the arms and lead
him further into the lodge guiding him to a seat at the west. At
each side of the boy sat one of the girl's relatives. The room was
very quiet, not even a whisper could be heard anywhere. One of
the men sitting next to the boy has a ceremonial bundle pipe filled
with tobacco. The father of the girl then addresses his relatives
saying that the boy has come among them and that he gives over
the conduct of the ceremony to them. Then the one who has been
holding the pipe smokes with the boy, making a smoke offering to
heaven. The man who is designated to receive the boy into the
family then undresses the boy and presents him with a fine new
suit of clothes including moccasins, leggings, and a wrap in which
he proceeds to dress him. Before he left home the boy's father had
given him detailed instructions on how to act at the ceremony.
After the smoke offering and the presentation of the gifts, there
were many speeches wishing the newly married pair a prosperous
life. Then the man who had received him into the family would say,
"Now my relatives, here is the man who is going to join our family
and work for us." Then the man who owns the best horse presents
it to the boy, saying, ''Now, son-in-law, you are to ride him." Then
the new son-in-law addressed them saying, "Greetings, my relatives,
I wish to offer you my thanks for your favorable reception of my
suit." (Up to this time the boy has given no gifts standing solely in
the role of a recipient of favors so that he is indeed thankful to the
relatives of the girl who have so generously received him.) Then he
departs remarking that since they have smoked he is ready to go.
When he gets home his relatives are waiting at his house. They
have gathered there in readiness to go to the girl's house to which
they have been invited by the girl's grandmother. The horses that
are to be given to the girls relatives are caught and tethered. Then
his father says, "Well, what happened," and the boy answers that
the man who had received him into the family had given him a

Weltfish, Caddoan Texts 21

horse. Then the father replied, *'For him there is this horse, and
for the girl's father, this one, and for her mother, this one, and for
her brother, this one. That makes three horses that his father was
giving to the girl's family, and with the one intended for the man
who received the boy, there were four. He told the boy to make
light of the gifts when he presented them by remarking, ''These are
some horses that just happened to come along as I was on my way,"
Then a procession bearing gifts sets out for the girl's house. First
in line is his maternal aunt, then others follow in single file carrying
presents ; the boy's mother is last in the line carrying the ceremonial
bundle of war and dance paraphernalia. This bundle the boy has
inherited from his father. The procession passes through the village
until they get to the girl's house where all her relatives are still
gathered. When it was announced that the procession was ap-
proaching the girl's grandmother and others went out and caught
the ropes of the horses they were to receive. Then the boy would
tell for whom the different horses were intended. The girl's father
rubbed each one with his hands in blessing. Then the horses were
tethered and they carried the goods inside the lodge to be distributed
among the girl's relatives. In the lodge ready to receive the gifts
are her uncles, her brothers and her father. Then her mother says
to her, ''Now, daughter, you are married," for the gifts have been
distributed. That is what is meant when they say that a girl is
valuable.

At sundown the boy was given his supper, but he did not spend
the night in the girl's house. Next morning early he was again
called to the lodge and told that he was to eat his breakfast with
the girl. This was tiie first time that the boy and girl had an
opportunity to make each other's acquaintance. They had not
known each other before this time. After breakfast the boy returned
to his own home and that night returned, the young couple oc-
cupying the bed at the southwest side of the lodge. The boy's
bundle is hung in this part of the lodge.

Next morning the girl is invited to the boy's house which is all
arranged with fine new mats and a special pillow for the girl to sit
on. A large plate of dry meat was set before her. Then the girl is
dressed up in fine new clothes, including a fine dress and beads.
Then her face is painted and the place where her hair is parted is
painted red. Then the girl is led outside where there is a horse
saddled and waiting for her, and her mother-in-law helps her mount
the horse with the dry meat and other gifts. Then the boy's mother
bundles up the mats and carries them across her back. They go
through the village to the girl's house where the girl's relatives feast
on the dry meat. That is why they say that a girl is an asset to her
family. And the boy on the other hand, can no longer work for his
family but only for the family of his wife.

However, if the boy should find out that the girl is not a virgin,

22 Publications, American Ethnological Society Vol, XVII

he will at once leave the house never to return, the gifts having
been given without any justification. And his relatives knew without
asking him why he had left the girl's house.

This story explains why we were not happy when a boy was
bom, but at the birth of a girl all would rejoice. But today things
are changed. The White people have destroyed our old customs.
The girls will no longer listen to us, but since they have heard from
the White people that they alone should decide how to act, they
do not do as we say. This way is bad, and nowadays some girls just
go about with men, a thing we considered highly disgraceful. Oh,
things were not that way in the old days!

When a man has a daughter who is a widow he does not decide
about her second marriage. He leaves this matter in the hands of
his relatives ( ?), If the woman is good-looking and virtuous a man
would come seeking her in marriage. He would come into the lodge
where she lived and no matter what time of day it might be she
would spread a mat for him on the floor next to her bed and he
would sit down there. Two men would then greet him and he would
present his suit, giving them a horse as a gift. Then the marriage
was settled. This is another manner in which a marriage might
take place.

There was still another situation of a different kind. When
a girl becomes a woman and her parents have nurtured her care-
fully and they have every reason to believe that she will behave
in a fitting manner, suddenly she goes off with a man. Her parents
are very much annoyed at the man, and her father and brother very
much hurt that the girl has been ruined. The father would go to
the man's house and slash at him, even though all his relatives
might be present, and no one would lift a hand to help him or say
anything about it, for they felt the father was fully justified.

As for the girl, she has disgraced herself and she will not now be
able to make a bona fide and lasting marriage. She will just go
from one man to another.

These were the ways of girls in the old days. That is all.

Weltfish, Caddoan Texts 23

2. THERE IS A DANCE COMING.

wera-kukeha-ra
The coming of the dance

he tixwgki ivetdke-hd-ra he ihe i'tsaxriks

And they would say now the dance is coming and so those people

irakdriu he tirawerakitqwa werqkurdre*-

those many and the crowds would be on top there when they were

wa-tii I he urdxkiskat we ra-ru tikeha-x-

looking on. And on the bare ground now just the dance

ku tikeharasa^^ ase-tsakahu-ru / he

would be there (sitting) the dance's name is "Unruly -horse". And

iwerakuke*haxku u^kaa tuxke'ha-re kisatstaxke*-

when the dance is there (sitting) oh it is a good dance naked (bare

wqri'ku rahi-rd d*ti^ / he ihe tqrdxka

meat) finally one would be. And so they would dance

ta d'tvtqri he tira/ririkqte'tU he

this they would do the would hump over and

wititixratsahdriwvtit / he Istu

they would get close together (probably two rows facing) and again

he tirqrawikatq'hat he tatuta*ri

and they would fall back and one would be doing thus:

rdkurawiru'ku pakus rakuraxra / d vxtat

he would be pretending gourd to have, and some of them

he tirapakusitskari'til he asku he sitexkmtt

then would have ^^ourd of hide, and one and they would pick up(e.)

rdhikwts^u he tdhipirus tikska /

a brave and quirt he would have his hand in (in the loop).

he ira-riki rdhiku*ts^u rdv he tutaktqtsa-

And that (standing) brave one that is then he would circle

kqrdhd'ku he iritakqwikq he titahd

around them and the one that would fall behind then he struck

he tiripixrdtsqtihd he ra-kqrqrura4ii / he

and he would strike on the hips and he wouldn't even get angry and

istu wesiterawikd-ra hem tvhat he rikakut-

again when they would sing then he would go and the one that

sdd'hu atitqhd / tixwqkid'hu tvrqkehaxku

was not arising he would strike. They would say, this dance

tsaxr ikstaxkdu* iriwdi ku kqrawdvrdte-hu^u ndwa heru
all people they are (q.) there are no divisions (q.). Now then

24 Publications^ American Ethnological Society Vol. XVII

tiraxrii'kat werexkuhakawa-xtsu tsdpat dkakuxrares /

they would go when they would be eating (e. ) women would not be among.

ndwa hqwd vri atvrdtkaha'rdwiu he tihakdrari*wakta

Now also sometime during the night then the drums would sound

iras I he t ixwaki wetikehaxrupari

atnight and they would say, "The dance is going in repeatedly."

he rawttakardtsu ke-tsi vri'Tokuka^wi he

and suddenly then where there would be a dwelling then

tqkehaxru'ka / tsiru ikdrate-tsikskasa heru

the dance would come inside. Yet when I was not mature then

turahiwds / hu ukatat hiru rakuraxkqtehaksdriki

it happened. Oh on the west side there they would be standing in line

kururihvra rihukstri / heru tiritdru*tsu

probably more than (further) ten. Then they would build a fire

tri'rixkukdriku he pi'ta rUtcwa'td iriraku-

the ones that own the house and man he would get up the one that

ka'riku j heru tiraxkdward raktdwtskd'ru heru tutsia

dwelt there then he would put them in the pipe then he did

a*tu'ta'katawu rutrirakukitaw&riki / a

he would put it in his mouth the one that is the leader (standing) and

kitu tihaktahukqtawihat rtxkurdwisa atixra--

all he would pass the stick around for them to smoke when they

re'hats / heru tiwa*ku iri ira-riki criraki-

would finish it then he says, "That one there standing that is the

tdwiu rdkuxrexku vrikurakd^ru ndwa werex-

leader." He would mean the one whose house it is, "Now we have

raktdwisa j he irixrdraxra hdrikutite-wa^hat akapirus
smoked." And those they have they are this big drums

tixwakid'hu a-kdkqtus iri d-titd'ri weraxwihat

they call them flat-mouth that they would do, there they sit.

he hqwa ru4irlwaki wetdke-hdra rarisdru-sa

Then again they would say, now the dance is coming "Real-horse".

hawd rdixrqra asku^ii trirH-ki akakatu-su rexku-

Also they carry them same kind those there flat-mouth they had made

kdrq^u/ ke^tai iwerdke*hd*ra he sirixra pltku wkdwikis he
them. Then as the dance is coming then they have two lances and

rehixratsgsa j a tiixra*rvkd*rd rqkura-

there would be feathers (lying upon) and there would be between those

Wdtfish, Caddoan Tf^^t^ 25

tsalca^ru a rakurdxkatvtu / ke'tsi isirdwara

that are white and those that are black. And those two going

isirardraxra he tdku te*rit trirakuMktaxra

those they have and right here he would stand the one that had the stick

raktawiska-TU j he isirdwaa wedrekuwikd/raa

pipe and those 2 coming when they would sing a song

he tasttutd-ri sirdkukwhu sirakuts-

and that they would do when they would dance they would hold them (2)

akurawiraxra ukdwik ts / herirn

sticking them in the ground here and there as they go lances. There-upon

ti'tsia hd'wa irirakukdriku rakuke-harukaxka-

they did also where the dweller would live the dance would sit down

wi'td tiriwerutstakurwa / heru tdhaktqwatsi'-

outside (stop) like where the sun is here then he would bring the

tiksa pi'ta irirakukdriku heru tutsiha-

stick outside man the one that owns the house then he would place

kaidwa-wu j herii tiwa'ku irirakUdwiu hgwd

the sticks in mouths then he says the one that is leader again

askura'U ndwa werexraktdwtsa / heru rutike-ha^rat

the same way, "Now we have smoked." Then the dance would go on

he rirexkuriruda hdkqwa-xtatsu vriraxkutkehdrufa*ru

and the one that had prepared the food wherethedancestartedfrom(e.)

heru fexrdkawa^ats / triruHtaird*ru ke*tsi siraMtke-ha^re'rit
then thoy would eat.(e.) That's all then the two dances I saw

pttku I irisitdtutke'ha're^rtt ti'sirakehaxku qse-tsakahu'ru
two I saw these two dances these two dances "Unruly horses"

d ihe rarisdrwaa* /
and — "A real horse".

THERE IS A DANCE COMING.

(Free translation).

When they danced through the viQage the people climbed to the
top of the mud lodges to see them. The dance was called the
"Unruly horse," and it was danced out in the open. It was a
pretty dance for the men were naked. In dancing the men hump
over and close in back and forth, each imitating the shaking of a
gourd. Some had rawhide gourds. One man danced the part of a
brave, with a quirt in his hand and encircled the dancers. If one
fell behind he struck him on the hips and when a song began if one
remained in his seat, he would strike him. Any of the people that

26 PublicatioTis, American Ethnological Society Vol, X VII

wanted to could dance in this dance. Women were not admitted
to the feast. During the night when the drums sounded everyone
knew that the dance would pass through the village from house to
house. The dancers would come into a lodge and Ime up at the
west. There would probably be ten or more dancers. The people
whose lodge they had entered would build a fire and the man would
get up from where he lay and fill his pipe. Then he would offer it
to the leader who would offer it first to the house-owner and then
to each of the dancers in turn. When they had finished smoking
he says, ''This is our host." (He would mean the one whose house
they have entered.) Then the dance leader would address his
benediction to the host saying, '*Now we have smoked."^ For this
dance they would use the drums we call * 'flat-mouth".

Another dance was called the ''Real-horse". They also used the
flat-mouth drums for this. Two men with feathered lances danced
ahead. Black and white feathers were strung onto it in alternate
order. Behind the dancers came a man with a pipe. The dancers
kept time with the drumming and the singing. The lances were
handled like walking sticks being thumped upon the ground as
they went along. At about this time of day the dancers would
stop outside a house and the owner would come out with a pipe and
offer it to the leader. Then they would all smoke and the leader
would say, ''Now we have smoked." A meal is waiting for the
dancers at the lodge from which the dance started out and now
they would go there for the feast. This is all I have to tell of the
two dances that I saw, the "Unruly horses" and the "Real Horse"
dances.

3. TIMES OF STARVATION.

witi itat j he hqwd- axri-taktatsd^us heru-ri'

There is (q.) a village and also they were hungry (e.) that's

kuxrahurd^a j pvrq'ib weraxkur uwaxte-ku^u* / he

probably the land children they were starving to death (e.) and

qxrixwaki' tsapat rexkurwrukshu uxkdkuau he

they said (e.) women they had (e.) mocassin sole leather and

taxTU*kd'wartt / he texkirar itkvka he

she would put it in (cook) (e.) then they would drink the soup (e.) and

wetirdraxkis j heru axrirvwaki patsu-kd a

they would be thin (bony). Then they said (e.) turnips and

itspari kure-rd'ru^ / heru vrikuxrakta'kuwu pi'ta ihe

Pawnee-potatoes theirs then they emigrated there men — ■

^ The order of events is not clear from the text, especially with regard to the
activities of the house-owner.

Weltfish, Caddoan Texts " 27

dtexpa^respari^ / rahi-ri atrexkuku-tika kituks a itsat
they would hunt (e. ) finally when they killed (e. ) beaver and coon

herite'Tgwaxtsd'kgwg^ats / her'A weaxrara-at irikuxrvhi^ he
that's what they would eat. Then they went somewhere and

piraski kqrarvrarikttsu kuxraat / he kuxru^take^r it tqraha
boy the youngest one he went and he saw several buffaloes

rqkukdriu / hi qxra-wdwara-rua he axrawa-kasakta
there were many and a voice came calling (e.) and it seemed to say (e.)

tqrahd tvtqku wetwtasiigt / d'kaa kitii witirqtsikste'hu^^ /
''Buffalo right here there is a herd." Oh, all they were happy (q.).

kurqhiis axrawa-kasakta^ nq'wa dkda'Tu wetgtsixrd'kawaxtsista j
Old man he seemed to say, (e.) "Now tribe we are going to eat."

wewitiaxre'nka*a he axrgwa*kasakta kurqhus /

When they would prepare then he seemed to say (e.) old man,

pahi'tu siikstakta'Tat j a- qxrixkawu-tit d* wtta'r-

" Quietly go along!" and they killed them (e,) and there

qka kuwitikisatstdocwiat j a qxri-

would be a dwelling (q.) the meat would be piled up (q.) and they got

ra-rahuriruxtsi weaxrixta-kdskqru'ku j kd^ we-

a lot of provisions (e.) when they made them dried meat all they

axrtxrgra* tsd*xriks iweaxrqra'rdt pqhi-tu j aru*sd

carried them (e.) people as they travelled (e.) slowly horses

kttu' axrixrqra a tsa-riks kqtse-hqrd'ku j tqraxkisirk
all they had (e.) and people afoot. With difficulty

a axrara-ritaaxkai'sat j he axrawa-kasakta

then they got to the village then (e.) and someone seemed to say (e.),

turekstqriruxtsi hqwd pqhuks d qtit a pahuksdrd-su* j
"The com is bountiful also pumpkin and beans and watermelons."

he axrawa-kasakta askuru- witukska-kii tsd-xriks j

And someone seemed to say (e.) (just one he stayed home (q.) person

iweaxra-riki pi-td witc^* a axrqwd-ku tirat-

that one (e.) (standing) man he is (q.)) and he said (e.) "While I was

iLikskd-ku wikqre*ruruksta*he he sikuxTixrA-ra-wa j hiru

here (Sitting-inside) it wasn't good — they left one behind" then

axriwa-ku pi-td irukska-ku a axrqwd-ku isa-rakisikid

he said (e.) man that stayed home and he said, "These are alive

tiratdwd-wi j a we-tirdtke-a he tdtka-sq

these that are hanging, and when night would come and I would lie inside

he tiratqwd-wi re*ksu j herii ta-raxkirdxwaku j axrqwd-ku
and these hanging corn then those rattles", he said

28 Publications, American Ethnological Society Vol, XVII

irirahuraxku fohuhs he iritiwakti-ku ahi'

"Where the ground is pumpkin and there it would call and so,

dtaxwd'ka-hu / raxkuwdktvku wttisukstakikirdwarit

it would be saying (e.) when it would be calling (e.), 'You all hurry up (q.)!

tatsakuoorakta-raspikataat / heru axriwiiskd pi*ta
they have gone seeking us on the hunt.' " Then he wondered (e.) man

ktrike* tastirawdkti'ku j heru axriwdska ke-tuxratsikstqwvtit
"Who is it that is calling'* then he thought (e.) "Let me try to find out

rill' iriruxwakiriwixtsu triw itidxrquta /

right where the voice seems to appear." Where he lay himself down (e.)

iweaxraratk^-a-ra he qxriixra-tstksta heru axrura-hiwita
when it became night (e.) then he was watching (e.) then sucfdenly (e.)

he hirii qxrutsirq^d pUhuks axrawaktiku j iweax-
and here it was (e.) pumpkin that was calling (e.) when he found

ruosre^tsis pi*ta kdu witara-rta pqhuka j trirawa*wa*kqhu
out (e.) man all he knows (q.) pumpkin what he is saying

a axrawd'ku wttisukstakikird-wartt tatsakuxraktqraspi-

and it said (e.), "You all hurry up (q.) they have gone seeking us on

kdtaat M weaxrarwrdsaxkai'Sat he pi-ta heri-

the hunt." And they arrived at the village (e.) and man they took

wesiaxri'tsirdapari rakiira*i'WcL4i j heru axriwa'kii pi'ta
him all about (the village) to tell about it. Then said (e.) man,

isaraklsiki^it tirqhura*riitsi re*ksu j wereruta tsqpat irvra-
"It has life these fields corn." They did woman where her

kuruxrurdxte*hat Mritaxtqrwtsu kekqkiripaxki j

field would extend there she would build a fire (e.) flame-small

heru tarvtkaxkqv r^'tsu^ j he tarawisU

then she would put in part of intestine and smoke there would be

kdkqu'kvt triqxri'tsiksqriusuku he pi-ta tri-

through the field that's what they used to do (e.) and man where

axra^riki axrawd'ku tira-kisikiht j triwttqru'ra*kd«,

he stood (e.) he said (e.), "This has life." That's the reason why (q.)

tsjru axri'tsiksa*ri tsvrk iriwititaiksa'ri

yet they used to do (e.) yet that is what they used to do (q.)

TIMES OF STARVATION.

(Free translation)

There was a camp on a far off plain. All the people, and even the

children, were starving to death. The women would take pieces of

rawhide that they happened to have and cook them with water so

Weltfish, Caddoan Texts 29

that tley might all eat the soup. They were skinny and miserable.
The women would also gather turnips and wild potatoes. As they
wandeied about the men would sometimes chance to kill a beaver
or a coan for them to eat. As they wandered further on, a boy had
gone off from the rest and he had seen a large herd of buffalo.
Someone announced the news and all were happy. An old man
announced that at last they would again prosper. As they were
making preparations for the hunt, the old man told them to proceed
quietly. They killed many buffalo and each house had a large pile
of meat. They made it into dry-meat and packed it onto the horses
and also on the people's backs. They were all so heavily laden that
they had. to travel along very slowly and it was with great difficulty
that they finally arrived at their village.

When they got there someone announced that their crops had
been bountiful and that they had plenty of corn, pumpkin, beans,
and watermelons. This was a man who had been left behind in
the village. He said that he had fared badly while they were gone.
At night he would lie in the house and it would seem as if the corn
was alive^ and that there would be rattling. Then he would hear
someone fejaying, '*Hurry up all of you, they are hunting for us."
Then he went to the pumpkin patch where the voice seemed to be
coming from and he lay down there ; presently he heard the pumpkin
saying, "Hurry up, they have gone hunting for us."

The maJi was invited from one lodge to another so that he might
tell his story. He would say, "These fields are alive," and so the
women decjided on a procedure. A woman would build a small fire
at the end of her field and put on the fire a small piece of intestine
so that the smoke would permeate the fields. This became the
custom and it was because the man had told them that the fields
were alive that the custom was devised, and continued to be
practised.

4. THE CULTIVATED FIELDS.

kakaha^ru

tatiririkstaktdrihu tsapat / kurahus

W (i considered it an important *'way" (us) women. Old man

awetikttaku kara-rdta-u awetiwawdkti-ku / he

he would be sitting on top mud-lodge he would be talking. And

tutapawdkti'ku tsapat toerdkurardkd^kasa / he

he would be talking to the women when they'were in the fields. And

irakttaku kurahus he rewaka-hu ndwa tslktis

that one sitting on top old man — he would say, "Now, dear ladies.

30 Publications, American Ethnological Society VoL XV II

tariUau wewditastdhuru-ku / tirdwa-hat axrutsti-

your bodies now you are disfiguring yourselves. Heaven the bows

rakta^rikska'tawihg tiraktarduxwa*'

and arrows it has placed in your hand (ev.) the bows and arrows that

mksti he rewa-ka-hu kurahus tixra-ru rdsku-

are wonderful. "Then he would say old man, "He made it for you

wa-ruksti-u j hern taxwa-ku kurahus taspd-

to be wonderful." Then he would say (e.) old man, "Vou are

ruksti takuhutaruwdd-hu / raskuhaxkawiha

wonderful, you repeatedly keep swelling me up. When you put it down in

rilA'SU he tuxrdtqhwtsa herireskuhutahuwdcL-hu

corn, and it would come peeping above that's what you fatten me with,

him tsiktis j heru ti-tsid tsapat hern tirihixwdka-

my dear ladies." Then they did thus: women, then they began to

rukusdit I he tsiru i-kdra-tetsikskasa he siterax-

cut the grass. And yet when I was not mature then they would

wdxra tsiru • • • kd-karyus tsirw rurakukatitstdtqta he

get me up yet early in the morning yet when it is dark ' and

wesita-tttkakdispa atird atikuxra

we (two) would be in the field my mother she would have for me

uraxkatskmu j awetird-raru-ku atira hu-u akutit-

porridge. When she would be planting mother. Oh, the com-

spa-tehat j heru tutsia atitkaxrdx-

mound would be so big. Then she did thus: she would dig a hole in

kqwu atirardxkqwu pUkusiksa-pits j d

the top of the mound she would place them inside seven. And

tatu'ta a'tiwawawrerikit dkakirdxkirus j

she did she would stand them separately they would not be bunched.

heru titka'rdwqtqt awirutitspapdrixrit /

Then she covers it over with earth the mound would then be smooth.

tglciii a*ti*at urqaxka-tit a* tqku rikiatipi'kuj

Right here there would go {a row) blue corn and here speckled com

a he ' tqku qtipdhat a he • tqku dtiktaxkqtq

and over here red beans and over here yellow beans,

kltse-rd he-tdku trat ilra-

very white com (flint com ?) over here there goes (a row) large short

haspa ati'tqku

ears with large grains (selected from all varieties) and right over here

kltse'riktaxkqta rtkistd-ka triweru'tutsiraklrikta-ru j he
yellow (flint ?) corn, white com that's all of the seeds. And

Weltfish, Caddoan Texts 31

tiketaku he hqwa tihurwruat pdhuks j re-kd--

over here then also there is a patch pumpkin green-squash

ts^u a tihe pahukstdrahi a

with -curved -neck and also big -yellow-pumpkin-with -grooves and

he-ta'ku rtcskiriis a

over here green squash (long like watermelon, tapering at the ends) and

hetaku pdhukska'ta iriwerututsirakirikta^ru / hem rv-

here small pumpkins that's all of the seeds. Then they would

tsia tsk'drus wesctixrdraruksta hern

proceed daughter-in-law they are going to plant for her then

ririrepira tsgpat a tsu'raki irisiriti-

they invited (picked up) women and girls those that are

tsisu pt-raski / heru ruririwaki asku ruaiks-

related to him the boy. Then thereupon they said one go bring

taktakirikta'ra tswraki iri i-ra'kn tskiirus /

the seeds (from) girls where there she lives daughter-in-law.

heru axrutsird-at weaxra-rdrqa ketsku

Then she went for them (e.) when she brought them several

wit'dxram*ru / heru ritkakdispu irirahuraxku

they nxunbered (q.). Then they went to the field where the field is

hM tqku ra-ritqwu / kurdkuxra-rua pi-tausihuks

there right there she pointed it out they numbered about twenty -five

tsapat heru tirar itkdkawkvt kw pltku tsuattt

women then they go into the field about two old women

sirqkMawe j heriru tvtsia hetiraxkatehdksu-

they (two) would be among them. Then they did they would stand in an

re*rU he tirttspa*kqrukusitit j kw ti* triratq-

even row then they began to make mounds about here where this

wdturi'hat aru' irirarqrixrux-

long opening is (half a block) and there where the letters are placed

kdru ' tsi ru • cri • kurqkuhurd • rqki

inside. Post Office (one and a half blocks) the field would be that long

hetspdtd'pe iri-sitixru / he tsustit

in small mounds that is what they would make. And old women

wesitvku iirdskat he wesitiraru-ku

they two sit way at the other end and they two would be singing

tqwikHrqhus tqtixtqwii'ta j
■old men's songs, I know the song:

32 Publications, American Ethnological Society Vol, XVII

tqsuxrttdwira

You are just hoeing around

urdxhutsu uxra'Tukdwaha-ru

big ground, lucky ground.

herititd-ri j he ratkat rutirira'rax-

And that's what they would do. And next they would then proceed

kavMioiusttd a sitixre-hats / he ke-tsi irrisi-

to put them in hills and they finished. And then the one they

rixra'Tdxkqru'ku tskiirus wetarurakaruraxrarahu-

are planting them for the daughter-in-law she would have a lot of food

riruxtai j heru te-rakd^ruru td-kaski riki'Su j

prepared then she would feast them (e.) dry-n^eat corn.

he wetitatpa he tiwekutikau he

And there would be sprouts and when they are about this high and

wetihawdstatpa her4 tire^rut / he

when there would be weed sprouts then they would cultivate. And

gwd irirwretdtka'hu he ttxwgki weti-

the first plant that comes up and they would say now the plants

tatpa I heru tirawvrugt tsustit d tutsta-tiks-

are up. Then she would go over there old woman and she would

tq'wig I herii tiwa*ku he-ru tira'kutau

rub the plant (in blessing). Then she would say, '*0h, big bow."

heru tutsia pi-ra^u dtwtaikstq'iwg j tirdra*ku

Then she did baby she would rub her hands on it. This way

hereratsckstehu^u rakutaxrdka*d j tuxrq^a tsaxriks

everyone is happy when the plants come up. Because person

pdkuxtu witiwa-ku wekqrare-tdxraxka'hu iriwckara-

ancient he said (q.) when the plants do not come up that's when

witqte*rdkuriwd*wista j irituxrq^a rara^tsikste-hu'ru

we are going to exist no more (q.). That's why everyone is happy

werataxrdxka-a / i-rqwa'ka hqwa kqrqre4axrdxka'd

when the plants come up. When he said again if the plants don't come up

kqrqwitqterdkuriwd*wtsta irituxrq^a rqra'tsikste'hU'ru / he
we are not going to exist (q.). That's why everyone is happy. And

tsiru rire'tu'vt werakutdtka-a dwetatqtsikste'hu^^ /

still I am that way when a plant comes up I would be happy

tuxrq^a iriratira-vtusitqwi tirdrd'ku / nqwa iwerqkQ^'wi-
because of the story that I know this way. Now when the stalks

ks'tsd-ra he ratkat he tixra^rirespu j u*kqa rqkutax-
became tall then next — they would cultivate. Oh, when the

Weltfish, Caddoan Texts 33

rdxkipd'ru raxkukskipaxkwkvt a werutira-

plants were wet when it would have "dewed" (e.) and they would be

ru'kgrus tsapat / a-te^witeraxpirdhd-ku

just wringing wet the women. She would work round and round

iri'Tqk'&tspd'ku rakutkarawttui-ru rahrri rw

where the mound would be to throw earth on it finally —

dkutit8pa*tehat / cstu a^rutikstdiwu a

it would be about so large. Again she would rub her hand on it and

werutihii'rvt kusaksihaxriri weraxkutkdxkipa-ra'ra /

she would be all muddy at the left when the dirt would get wet,

ruxra'ru rakutdiwu tsapat he weruti-

The reason is when she would rub against it woman then she would

hwrvt I irikusirakitqwi irdriki

be muddy. It would be the height (of presumption) that (standing)

tsapat irurihwruxtu he taku ram

woman while she is all muddy then someone just simply

Hsirqit / hdw" d-rutitskahu-rvt

would say something about her. All her face would be muddy

a ikstd-riri j irituxra^a kurahtts iraxwa-kahu

and on the hands. That's why the old man was saymg that (e.)

tariktqu wewditastd'huru raskiixrird-ru j

yourself, bpdy^ shape you have spoiled yourself on account of me.

ketsirA tiwa-ku tsirii kurusihwrvt kdtare'riwts hiHi

Then he said, "While it will still be muddy the hoe there

t^i"^aa I dtiki'tsii'hat werixkurdre'hats

you will e^t them. There would be a stream when they have finished it

^^w tiraxpakstqtsakdsisit rakurd'Tutsk^riwa j

then the heads would be close together when they were swimming.

he ketsi tsuraki wetdtuxrqkask Uspiru /

-^^^^ s() girls we would be splashing the water with our feet.

he llxwaki tsu-raki kirdtqke rqruriwaka-

And they would say girls, "Who is the one that makes "the

ri'hu'u I heru tatiraktdxkqtqhat kdtqre-riwis aru-ta-

loudest splash." Then we would get out, the hoes then we

tirdktqra weratkurakta*rikdrq^u / iwerixra-

would be carrying them when we would have washed them. When they

rirespi'ha heriwerurutsira-ru he wenxra-i-nkspu haiod

have cultivated and that's all then they go to see also

tskurus irirqruxruraxku j hqwa sitixrwraz-

daughter-in-law where her field is also they are going to

34 Publications, American Ethnological Society Vol. ^XVII

kiwiraata he raw itakard tsw h^ t i^W^ki weti -

roast for her. Then Huddenly — they would say, "Now the

rikis I he siterikata* rikvsu / he

corn is mature." And they would bring it up ear of corn. And

tixwaki u*kaa turekstariruxsti / tixwaki

they would say, "Oh, there are many ears of com." They would say,

e'kaa twvt iri'rwtahu rakukd'riu

"Oh, it is that way the way it always is [when there are many

re-kspiu tikari j hern

suckers (small ears growing near bottom) there are many." Then

tiri-waki heti-kusisaku^^ i-taraktaraxkiwira

they would go on to say, "The day will be this when we will roast them

awit tskurua ndwa tsknm8 wesitqtuxrarax-

first daughter-in-law. Now, daughter-in-law, we are going to roast

kiwiraata j he ha-ritsiksariusu-ku rax-

for you." And here is the way they used to do; bag made of

kdkusu atikqwe*rara j

moccasin sole skin (less stiff than rawhide) they would carry it on the back.

hk. re'ksu rttiraxkawariku he te'rgrikqtdd*hu /

And ears of com they would put inside and they would bring them up.

d kutii'U rakta'wirus rekukstard-hu hu

And it looked as if wagons had been bringing them. Oh,

dratiriid'ku j hem ti-taia he tix-

there would be a large pile. Then they would proceed — they would

rdxkqhaririwarit he u^taritadric-au ru-tix-

form a long narrow ditch and embankments (mud cheeks) they would

raxwexru-rdwartt atiu-tdwike-ats he rekau

form a line the mud would be so high and ears of com

iritiraxkdta'we j he tixta-

they would lean against it and they would make a big fire (place them

riwvktta he rekau tixrqritkdxkqi j

against in a pile) and ears of com they would throw them upon it.

hii'U atutikauhurikdwqri rakuraririx-

Oh my, one would stick one's hand in and out of (the fire) to turn them

kgrardhaku k&kqkat hi kuka-kikstdrari-ta'ri j

over and over in the flame and one*s hands would never become burned

a wetiritpaxtdkd-at he rekakdadpahd'tu

and when the coals would have gone out and naked ear of corn

criru'ti'taia / ii-kqa atutgrastd'ru're

that is what they would do. Oh, tl^e roasted corn would be left in all night

Weltfiah, Caddoan Texts 35

tritcxwgkia*hu triturekstdhare'rd'hu j hem

that's what they say that's what makes the com dehcious. Then

tiritsaka'm kd-karvus he wetixrdraspe

they would shuck them very early and they would look for them

tsk&'jArv^ Uqraus / heriru ti-tsia

shells rovmd shells (clam). Then they would proceed

attxtaxpi'kusitd hern ti-tsia hawd

they would begin to cut them off then they proceeded again

rawarttkiripaxki he retsiki iritixtdxpz-ku /

>;iaall grains — knife that's what they would cut them with.

he ketsi wetekara-nriwaku atixresapd-wu am

And so, the robes would be spread out they would peg them then

ti-akaxparixrU j hem tiriraririwahit

the robes would be very smooth. Then they would spread them out

tawit tuxrara-m uradxka4it (riti tt

three they number blue com (com black) there are the ones

irvkaraHrihu'Tiki a iritsvskiit rdrihwriki a

those that are the small ones and those that are a little large ones and

ra-nt irirdrihu-riki a wetiratsa-his hem

truly, really those that are large and when they are dry then

tiriwaki nawa tuhwraktaxkusdwqrit j he wetix-

they would say, "Now let us now sift them." And they would

karustgra-rd tsustit asa-kdru-su j hern

be holding the sacks old women small sack of" tanned hide. Then

ti*tsia he wetixraxkvsdwqrit hem tiriraxkdward /

they proceed — when they have sifted them then they put'them in.

he wesdixraktd-rd tikurdkuha-kaki kehax-

Then they would have a stick this long the stick would be room-

piriwus kurdkuxra-ku / hem tiri-waki

brusher (broom) the stick would look like it. Then they would say

wem-rakukltaku ndioa tsu-at sukstaxkwtsais rixwdska*"^

M'lien it would be full, "Now, daughter, punch theml"' they wanted

askdriu / hem tiriwaki ndwa siksta

It to 1)0 many (full). Tlien they woiild say, ''Now, bring it here

tri'ru'tdskqraxkqtdkusu / he rtxrardixku

the one that sets upon against the face [(lid)." And tliey would mean

irakdmsku he rehaskixkasq tiksasa'''

that bag and the string would be interlaced they were called

dstiwvm iTvrahatqwi j he hqwa siriksawatatkuswku

strmg-round where the hole is. And also they used" to cover it

36 Publications^ American Ethnological Society Vol. XVII

ka*rmhiri he tutasdwitsi-xkvt aratikqsiriwvku j

inside and one would pull the string there would be piles of bags.

hem siti'tsekqairwrat tskitma / hern

Then they would take the bags to her, the daughter-in-law. Then

tiri*waki ke^tsi* rirutiratsaisista k(ise*rtt j

they would say, "Just they will proceed to get dry flint corn.' '

he hawdt kctsi tgku wetiriwvku atit tskH'Su j

And also then over here there would be a pile bean pods.

ati'kaririwgku he ritiruts he

Therewould be a robe spread out and there's where they would be and

wetihaktiku taustit j hem tiwa-ku tsusttt

she would be holding a stick, the old woman. Then she says old woman,

ndwa tsu'ot wetaxraxkahipi'Sta hem

*'Now, (laughter, I [am going to beat upon that pile.'' Then

tirdxkghit / hgwh rimtutsia weraku-

she would beat upon it. Also she would do thus : when she would

raxkdwati kltu j hem tiraxkuadwgrit hqwa

be getting them out all then she would winnow them also

rdwqri'tu askura^u / iri'mtd'ra iwere'kdsvruts

roasted corn the same way. Tliat is what she did those bags setting

dtit hem ri'tsia hem ri'tsimhu-

beans. Then they would proceed and they would go ahead i\ lul

rirdxrajb pghuks / weraritiwvku pqhuks hem rvtsia

attend to them pumpkins. There was a pile pumpkins then they proceed

axre*raxkawitatq'wiril'ttt a rirdxkimt8e*rit pg'huhs /

they each one sat down beside one (e.) and [they peeled them pumpkins.

hem riwa-ku tsusttt rekgtsHu tatgrd-kg-

Then said the old woman braided pumpkin mats we are going to

mksta j hhm riririhastatsgrdkusitit

make them. Then then they proceeded to strip them into strings

atrtgrghat / he werehakttsqsg he werixwgki-

one would trim it. And there was a pole \yii^.g across and they would

ci'hu wetihdkgra'Titsu'Si j kttu

be saying, "Now she is hanging the 'mouths' on the pole." All

wergkuiArghat ira-ku pghuks hem ird'ku

when she has trimmed it that (sitting) pumpkin then that one (sitting)

twriwds iritixwgwid'hu tskusu j

it would be left that which they call pumpkin-bottom. "Sitting one."

VAiwa werehdkgra'T dsasg kii asku sgkwm rakura-

Now the "mouths" are hanging about one day when they

Weltfish, Caddoan Texts 37

ritsasa heru rvraru-wa j hern riririwaki tsuatd

would hang then they took them off. Then they would say old ladies,

tairu tura'he ti iriru-tu-M rekatst'tn, rakukarit'ku

"Yet it is good this how they are braided-pumpkin to make them

a iekuakvri'ku j heru tiriratsa'isikusiUt

and bottom-circle (strung)." Then they would proceed to dry them.

ndwa werd'TuU j heru tutaia iwerdru*tsi

Now they that are (set). Then she proceeds those there (setting)

he t tsaku* " he rdwari - tu tu or area rakura-

— some day — roasted corn one mixes with it to put in water

hdrqu / ii-kqa titqhakitawi he hqwa rwtutsia

(to cook). Oh, the taste is of the best. Then again she proceeds

irdru'tsi k(tse*rit rikistahisu j ke-tsi iriwetikqwdaa-ku

those there white fliiit corn dried com and that's what one grinds.

U'kqa titahakltqwi j heru tutsid rqkuwitska^

Oh, the taste is of the best. Then she proceeds when she thinks,

kirditqru atika'wa i-taqta^u / heru tutsia he

I guess I'll make beans-inside bread. Then one does thus : -^

werahqrikixrari'ku werakukskqwitsqku / tsirii

when one would have meal when one would have been grinding it yet

arutekirdritu he tuxrqres pqhuks d qtit /

tlie water w*>nld be hot and one mixes them pumpkin and beans.

heru tulsia a titkqraktutspirqwhat heru rttihq-

Then one proceeds and one parts the ashes then one would pour

rikitkdra*wi / heru titkqrardwatat ttkqrdktuxtsu j

them down out upon there then one covers it with earth ashes.

he wetikqri rqkutkqra-rqwa heru

And theie would be much when you cover it with earth. Then

tiritpaxrukddru'tau j he hqvxi ixtat rqkuruhsqri-

one places the coals on top. And also some more when there is

ktxrdrvwits tsi* kurvwekakiixrqres he he-tqkii

any meal left that it was not mixed with anything then over here

rutika'tsat / iriwe'ti isira^ku weslri-

one puts it under. That's what it is those two (sitting) when they take

ru'wa'xra he vra*ku iriwere^ atikd'wa

them out and that one (sitting) that's what it is beans-inside

a ht-ra^ku tqretka iweaireru'wa j heru

and the other one (sitting) corn-pones when she took them out. Then

tiitaia kirdrasi-tu asituxrikaru arw

she proceeds cold water she would make them both clean. Then

4

38 Pvblications, American Ethnological Society VoL XVII

sttikiraxpdaarit / he wetutstdrgsa

they would be just nice and brown. Then there would be a pot hanging

td'kaski iria*tixhiTaritkiha*hu j vriwerututaira^ru

dry-meat that is the soup they would drink. That's all.

tardtpawdkahu he iriri-ra'Tiks kukakaxrcUdt-ru

All this that I am saying — it is true I am not adding anything to it

kardirariksu /
that which is not true.

CUSTOMS RELATING TO THE CULTIVATION OF THE FIELDS.
(Free translation)

We women felt greatly honored by a custom of the old men when
we went planting. An old man would sit on top of a mud-lodge at
this time and talk to us. He would say, ''Dear ladies, you are
disfiguring your bodies with mud today, because the Heavens have
endowed you with the wonderful bows and arrows^." Then he
continued his speech: *'It is heaven that endowed you with this
wonderful power through which you continue to nourish me. When
you have planted the seeds and the corn grows, that is how you
provide me with nourishment, dear ladies."

The first thing the women did when they went planting was to
clear the ground of grass and weeds. When I was a little girl I
would be awakened very early in the morning and before sunrise
my mother and I would be in the fields. My mother took along a
pot of porridge for me. She would make round mounds of earth,
and dig a hole in the top of each one for the seeds. She put seven
grains of com in each mound and she would make sure that the
individual grains were well spaced. Then she covered them over
with earth and smoothed out the mound. The different varieties
were planted in separate rows ; there was a row of blue com, another
of speckled corn, then a row of red beans, then yellow beans, then
another row of flint corn, then a row of stubby-eared com, a row
of yellow flint corn, and of white corn. That's all of this type of seed.

The pumpkin field was off to one side. The different varieties
of pumpkin were also planted in separate patches. There was a
patch of green-squash-with-curved-neck, one of big-yellow-pump-
kins-with -grooves, another of green-squash-with-tapering-ends, and
another of small pumpkins. These are all the pumpkin varieties.

The next planting to be done is for the daughter-in-law. The
women and girl relatives of the boy are invited to participate.
Someone is sent to get the seeds from the daughter-in-law's home.

^ Symbolizing the planting of the seeds.

Weltfish, Caddoan Texts 39

When the seeds are brought, she leads them to her field. There
would be about twenty-five young women and two old women in
the party. The young women would line up at one end of the field
and the two old women at the other end. The field would be about
the length of this street (half a block) by the distance from here to
the Pawnee Post Office (a block and a half). The young women who
were lined up at one end of the field would iDegin to make the mounds
for planting, while the two old women who sat at the other end
would sing old men's (priest's) songs. I remember the song:

'*You are hoeing around
In the great ground
In the lucky ground."

After the mounds are finished, the seeds are planted. After the
planting the daughter-in-law would give a feast of dry meat and
com for the women who had planted her fields.

When the plants come up and the weeds begin to sprout the field
is weeded and cultivated.

When the first shoot comes up an old woman goes there to per-
form a rite of thanksgiving over the plant. She rubs the plant with
her hands in blessing, saying, ''Oh, big bow," Then directly she
rubs the baby with her hands in a similar manner, passing on the
blessing from the plant to the child. Everyone is happy at the sight
of the first plant. There is an ancient legend that states that when
the plants fail to come up, we will all cease to exist. That is why
everyone is happy when the plants come up, for upon it depend
our very lives. Even now I am happy when I see the plants come
up because it reminds me of the ancient legend.

When the stalks are about waist high the women cultivate the
fields. In the morning when the plants were wet with dew, how wet
the women would get at their work. They would pile the earth up
around the corn-hills and smooth them and her left side would get
all muddy as she rubbed against the wet earth. No one would
presume to mention the fact that the woman was all smeared with
mud as she had muddied herself in a good cause. Her face and hands
would be all muddy, and that is what the old man meant when he
said in his speech, *'You disfigure yourself for my sake." He said
too, ''While the hoe is still muddy, you will be eating com." After
our work we all went to a nearby stream to swim ; the surface of the
water would be dotted with heads. We girls woidd sit splashing our
feet in the water; we would have a contest as to who could make
the loudest splash. Then we would wash the hoes and carry them
home. We would cultivate not only our own fields but also that
of the daughter-in-law. We would also roast her com as well as
our own.

There would come a time when someone would call out, "The
corn is ripe" and she would bring in an ear of com to show us. "The

4*

40 Publications, American Ethnological Society Vol, XV II

stalks are laden with ears and near the bottom are many suckers,"
they would say if there were a good crop. **We will set such and
such a day for the roasting." The daughter-in-law's com is always
roasted first. ''Now, daughter-in-law," they would announce, "we
are going to roast for you."

This is the way they used to roast the com : They carried on their
backs a bag made of scraped hide into which they would toss the
ears of corn as they gathered them. Then they would dump them
into one big heap. The pile would be so high that it looked as if
wagons had been used to do the hauling instead of the simple
carrying bags. The next step was to build a long narrow ditch with
mud embankments along each side against which to lean the corn.^
Then they would build a big fire and throw the ears of com into it.
One would have to stick one's hand in and out of the flame repeated-
ly to turn the ears over, but one would never bum oneself. When
the wood has burned down the naked ears are roasted in the coals.
The corn would be left to roast all night as this gives it a delicious
flavor. Early the next morning, whatever shucks remained on the
corn would be removed and they would proceed to cut the kernels
from the cobs. For this purpose they would in most cases use a
clam shell. Kernels from small-grained ears were removed with a
knife. Large hide covers were then spread out upon the ground
and pegged down tight so that they would be very smooth and
upon these the kernels were spread out to dry. The blue corn was
separated into three groups by size, the smallest, the medium, and
the largest. When the kernels were dry they were winnowed and
put into sacks made of tanned hide. After each sack was full they
would beat upon it with a long stick to make sure that the grains
settled compactly into the bag. Then they would place a lid inside
the bag and pull the drawstring. After we had filled them all there
would be a big pile of bags. Those that were for the daughter-in-law
were carried to her home. The white flint com is simply dried
without roasting.

The beans in their pods would be spread out upon a hide which
was pegged to the ground and when they were dry would be beaten
with a stick to release them from the pods. When she had finished
she would winnow the beans in a manner similar to the way in
which she had handled the com. She would also pack the beans in
bags in the same way.

Then they would get to work on the pumpkins. Each woman
would take a pumpkin from the pile and sit down with it. The
first step was to peel the pumpkins. Then if it is decided that
braided pumpkin mats are to be made, the pumpkins are cut

^ The ditch would be about 6 feet long by 1 and a half feet wide, and three-
quarters of a foot deep. The earth embankments were built along the two
long sides. The corn was ranged along the sides pointing down .into the pit,
the fire being built at the bottom.

Wdtfish, Caddoan Texts 41

spirally into strips from top to bottom. Other pumpkins are cut
into rings and hung on a cross pole to dry. After the whole pumpkin
has been stripped there is left a disc at the bottom which is known as
"Sitting-one." The pumpkin is then left to dry for about a day
wh^n it is in the proper stage for braiding and for the stringing of
the bottom discs. After they are braided, the pumpkin mats are
left out in the sun to dry.

Later when she is going to cook roasted com the woman may
put pumpkin into the pot with it. The flavor of this dish was
excellent. Dried flint com is ground into meal and cooked, and this
is also very good. One can also make a bean-corn cake, by mixing
coriimeal, pumpkin and beans and adding hot water to make a
dough. Then the ashes are spread apart and the dough poured in.
Then the ashes and coals are raked on top and a covering of earth.
If there is any meal left it is baked in the same way without the
beans and pumpkin. When they are taken from the fire the one is
called '* beans-inside" and the other ''com-pones". Then she would
dean the cakes with cold water. They would be nice and brown.
A pot of dry meat would be hanging over the fire and they would
eat the bread with this soup.

This is the end of this true story. I have not introduced anything
that is not true.

42 Publications, American Ethnological Society Vol, Xyji

6. SPEAR GAMES AND PLUM 8EEB GAMES,
fl) rakuMtke*u^ he tsixtqhaocriri trire*wihaxtsa'^ (2) nawa he
iweretiitakta^rhrit Uxwaki&*hu kstatsqwi-katus a raktaxkdwqriku'^
(3) hawd tririksasa*a hawa pttkusukda iririksgsq^a (4) iriwetiht
ke*tsi piraski tiksqwusu-ku pitku-sukita (5) tawit tuturdsqra-ru
he tirasa ktstatsqwi-katus hk riri-rqwu pitdkutsu* (6) a piraski
pdku'sukita iririksqvmsu'ku iwesirerd^ku*^ (7) hqwd ke*tsi tiirv-
ratu*tu'a tsqpat tire^ra-ku^ tixre*sku* kskitiks tuxra-rii tsqpat (8) he
titqku siti'hii pitku hqwa ti-tqku pitku (9) wititiraxkusitskqwiku
he re'hihtt he titriwesird-ku taxrapakid-hu wesitikqku^ (10) ti
iri'siratku siwitiruxkusitskdioiku he rireha-ktuts (11) a tiirihe
sira-ku herira^ku kdixts^u (12) he iwesira-ku cri ihe rqku kdixts^u
(13) he tihe*rd'ku re-sargra a hqwa tihera'ku re'sqrara (14) kttu
tirgsqrqrixku* (15) kskiksa*pits rutirvrdnxku tri-ra'sa kdixts^u
(16) i'sira'ku hkru ri-wa'kasta awit riwesltasutd-nsta (17) heru
rutsia ird-ku ha*wa he ra^kii heru resarqrii*wa Mm rutsia aruxra*-
rikstqwiqt (18) heru rutsia tqwit asireraxkqi dpats (19) tawit
arerdxkqi ira*ku a hqwa hera-ku*^ (20) hkru rutsia kitii iwesir^ax-

(1) There is a mud-lodge village and on the outskirts there's
where the spear ground hes. (2) Now then there I saw the
sticks they are called game-spear and throwing-in-sticks
(3) also they were called also two-upon-end (prongs) that's
what they were called (4) these are however, boys they would
spear two-upon-end (6) three names there are and this (lying)
game-spear then that's what they spear grown men (big
men) (6) and boys toy game spear that's what they used
to spear with those two (games) (7) and also those like
me (of my age) women this (game) they play (gamble)
four they number women (8) and here would sit two
also here two (9) they face each other sitting and there
is spread and here where they sit we call it they two are
sitting on (10) here where we sit two sitting facing each other
and there's where the sticks are (11) and over here they two
sit there's where it is (sits) gambling-basket (12) and they two
are sitting there where — is sitting the basket. (13) And
this other one (sitting) she has seeds and also this other
one (sitting) has seeds. (14) All each of them has seeds.
(16) Six they each have there where it Ues basket (16) those
two sitting then she will say first you two are going to
be the ones to play (17) then she does that one also the
other one then she takes seeds out then she does she
rubbed them with her hands (18) then she did three they
put them in both (19) three she put in that one and
also the other one (20) then she did all when they have

Weltfish, Caddoan Texts 43

kdvra (21) hern rutsia hera-kii kttu are*ru'tsit (22) heruxrariksta' -
wiat he istib rurikdru-tsu heru tiitsia rakuraTU'ka*d (23) he sihuks
ruxraxwiwa cri-kararuraxwirgrz-m rdxka-tsu^ (23) he asku hetaku
ruPpiu'a iriUrn* tri-wetaxrapakia-hu sd'xki (24) hkriru tihaktarwat
kskiksa'pits (25) heru tutsia tittakta-ru kskitiiksta'ru* (26) tikspd"
ruksti criru'ki asd'tu akuterarquxtdd'ri kararqkurwku (27) nawa
he tira^ku he tikqru*ku he kdu tuxraxwiu-a (28) kararakura^u saxki
heru tivM'ku u-Uki sdxkutsu* (29) heru tutsia atkrgru'at he tirgru^at
sihuks (30) heru tiwa-ku asku ru'riatirara-wii sihuks (31) ruatira-
ru*at pitkusura-ru saxkutsii iwerdrq^u (32) he iwkrarukad istu he
rid' saxki he tiwa'ku ii'ttki tutstqtat (33) hk ririxraktqriwitsat
kskiksa'pits (34) he ratqkarqtsu pitku kuxriru saxkuisu* (35)
irihe'^ te-witsat (36) hkru rutsia cstu arehaktaxldtu*ru (37) hkru
rutsia iri'sirirgwitsqta a rikqrwtsit irikura^sard^ru^ (38) heru
ru4sd iwerasdxkqrutsi'ka (39) hkru riwa*ku nq'wa u4iki siksutsa
suTmkqwi'td (40) heru rwtsa trirghakta'riku heru rvkqwi-tit he
hawd riru^rktsia are'kqru^ts'ii tqwtt (41) iwestrirawttsata heru

put them in (21) then she did the other one all she picked
them up (22) and she rubbed them with her hands and again
she put them in there then she did to raise and bounce it
(once) (23) and five they turn one way the side on which
they are not marked 5-on-unmarked-8ide-score (23) and one
this side if it turns she has made that's what we call 5-on-
marked-side-score (24) thereupon she would take the sticks
six (25) then one does the sticks number eighty (26) they
are wonderful those certain ones seeds they seem to get
spiteful one can't make anything (27) now then this one
then she would be making (score) and aU they would turn
facing (28) when she doesn't make 5-on-marked-side-score
then she says, ''Partner, big-score." (6-on-one-side) (29) then
she did she would take over (pass) then she takes over five
(30) then she says one she would continue to take over
five (31) she would take over forty big-count when she
makes. (32) and when she bounced it again and if it
turns 5-on-side-score then she says, "Partner it is stuck."
(33) Then they take over sticks six (34) and suddenly two
she made big-count (35) instead she beat her. (36) Then
she flid again she would put the sticks together (37) then
she did the one that was beaten then she picked them up
the seeds that are hers (38) then she got up when she picked
the seeds up (39) then she says, ''Now partner get up,
you sit on here!" (40) Then she got up the one that had
the sticks then she sat down upon it (player's seat) and also
she did that she put down three (41) when they win her
then she passed the prize over the one they have beaten

44 Publications, American Ethnological Society Vol, X Vji

rih^kurqhat iri-wesinxkawH'tika (42) heru riwvUt ira-ku irisirv-
rawitsgta (43) hhu rutsia ira*ku iwerdkqku^ heru rutsia istu hawd
siraruka-wad (44) he asku iwenxkawu-tiku heru tutsid iwestrix-
kawu'tiku^ (45) heru trtsaxp^u heru tutsid rqkusqrwtsiha he
ttrarahurdxwiwa (46) heru tiitsia he hd'wa tirauntsat he sinxkux-
kqru'ku rahvri akutikgkurdxwiqt (47) heru tiwa-ku irirqkukqru*ku
nu'wa rirerutsiksuhurd-ru' (48) dra-Sitttskakdpa'ktsku^ irisirixku-
wiroJta (49) nqwa iwera^rarutsa* wewititrrqmrat (50) pi-td ihe
\ri*rqwu tisirasuxrae-riku tirutqturqtsdkqku^ i-ruriaturaxpanxnt
(51) tsi U'kqa akutikdntihit ariitiuraxparixrit (52) huk takuriku-
kuxrihd'pat hetqkii asku tiktta (53) he uxkqkusu tarqtsqrat takura-
kukati'wd'hat tcxwakid-hu tskdraxkqtqkusu* ira*sd raktaxkqwqrikus-
kutsu asku tiktta (54) na'wahe tirahaktsa rikututd-ku he kitu tiitkite*-
rat rardkaxki (55) kk-karu^vs tsiru dtvhi heru we-ta-rdt pvta (56)
a'tihaktqntsdwati'ra ktstdtsqwikqtus (57) d ra'ta-rqrit pi-td tskqra
raxkuhaktaruhurirtkispdriku'^ (58) he rahi-ri tikdfia kitii tira-ritsix-
tqi'sdt pi'ta (59) ruraxwiha-ntskd^ta hentirawe^rqkii pvta ku
rihuksiriwvtq^u (60) hqwa herdudha-retska-ta (61) hqwa tritirawe"

(killed) (42) then she sat down that one the one that got
beaten (43) then she did that one the one that is sitting
in (on the game) then she does again also they two
bounced (44) and one when she gets beaten then one
does the one getting beaten (45) then turn it over (mouth
down) then one does put the seeds down then one
rolls them on the ground (46) then one does — again she
would beat her and if they are winning against her finally
the stakes would be this high (47) then she would say the
one that is making them (winning), *'Now let this be all for
the present." (48) There they would sit with poor faces those
that had lost. (49) Now they all arise they have beaten each
other. (50) Men — they that are spearing this you all see
this round road it is a very smooth road. (51) But oh it would
be like stone spread-out the ground would be very smooth.
(52) Oh ! the sticks are about this long and here one extends
out (53) and moccasin sole leather he would strip they
would be this wide they call them skins-attached-on-the-side
that (lying) big spear one it extends out (54) now, then
this stick it is this large and all it is wrapped buckskin
(55) early (morning) yet it is then he would be going
man (56) he would carry the sticks across the shoulder game-
spear (57) and there he would stand man alone he that
is sliding the sticks (58) and finally it becomes many all
they would come to the outskirts men (59) at the end of the
spear ground they would crowd (bunch) there men about
thirty (60) also this end of the spear ground (61) also they

Weltfish, Caddoan Texts 45

raku pi'ta (62) he isirawa-nki iwesirakuwauxtant iwesirahaktd'raxra
he askii tawirus hqwd vritira (63) nawahe sitikd'stspa he tira*riki
he titaxwira^ward (64) hk apats sdihaktarawant he sdqruxwawa*rd
trisinxkuruxra4sikstawi^ (65) awe* sdihaktara' ward he wesituxra-ka-
wiit'Sd (66) he i-sirawa-riki rusitiwd-hat asdiraru-at (67) iwesira-
haktarqwq'rika heriru sitiwa-rd ke-tsi hetihe sirqwa^riki^ (^^) ^^
hqwd rihe rusitihaktu-tsit rusikake-rihwku^ kskiksa^pds d-hu iqwil>
sa'pits Tqknxra'TU*a^ (69) nawahe ke*tsi triwestrexkukqwadiku
heri sderirutkahura^wu^ he wkratirapiriwe-rd (70) kdii arU'sa
rawixta'ka rawirdtsqra-rqwis uku-kw* a kitu ra^pi^u (71) dratunt-
kaxtsa arii* Urdtke-a (72) hqwa ke4si piraski tira^kw pdkusqkda
atixkqrutsi'hu tsvspatsqwi^u u^kqa he kqrgrdtehd'at (73) hqwd
ati-rqpat pdkusqktta.

are bunched there men (62) and those two when they
are going to spear those sticks they have and one game-
wheel (circle) also he w^ould have. (63) Now, then they
would run and this one (standing) then he would roll it
(64) and both they two would throw and they would each
have standing two to watch for them (65) when they two have
thrown the sticks and when the two sticks have stopped
(66) then those two (standing) they would go there they would
carry them (67) when they two have thrown the sticks there-
upon they two stay there (stand) but the others those
two (standing) (68) and also those they would pick the
sticks up there aren't just the two six perhaps eight
there would number. (69) Now then, but the one that is being
beaten then they would go after his stakes again and again
and the pile of stakes would be this high (70) including horses
blankets shawls leggings and all possessions (goods)
(7 1 ) the dust would arise then it would become night. (72) also
then, boy this (sitting) boy's spear game they would be
setting them down upon (stakes) earrings. Oh, — it
wasn't altogether straight, (73) also they wotild fight boy's
spear game.

SPEAB GAMES AND PLTJM SEED GAMES.

(Free translation.)
The spear ground lay on the outskirts of the mud-lodge village.
There were several kinds of game spears that I saw, one called
**flat-across"(?) or ''throwing-in-sticks", and another called ''two-
upon-the-end". These latter were used by boys and young men,
while the "flat-across" spear was used by mature men. In addition
to these two varieties of spear game, women of about my age play
another type of gambhng game. There is a blanket spread upon

46 Publications, American Ethnological Society Vol. ^n^yji

the ground and four women sit upon it, two at each end. At one
end are the two players and at the other are the twoscorekeepers.
The position of the two players is called **they-two-sitting-on"
and the position of the scorekeepers, "they two-sitting facing-
each-other". Between the scorekeepers are the scoring sticks,
and near the players is the basket. Each of the players has six
seeds (plum seeds). One of the players says, "First you two (player
and scorekeeper of the opposite side) are going to play." Then
each of the two members of this team will contribute three seeds
and the active player, when the six have been put into the basket,
takes them out and rubs them all for luck. Then she puts them
back in the basket and bounces it once and five of the seeds turn
with the unmarked face upward, making "five-on-unmarked-side-
score". If, on the other hand, one of the seeds turns on the un-
marked side and the rest on the marked side, we call it "five-on-
the-marked-side-score". Both these count six and the winner of
such a score would get six sticks to her credit. There are eighty
score sticks in all. The seeds had supernatural power and sometimes
when one lost continuously it seemed as if the seeds did it for spite.

Sometimes, when the player would get a score of all seeds facing
one way she would say, "Partner, I have made the big count."
Then the scorekeeper of the winning side would take over five
sticks, then five more and so on until she had taken over forty.
Again if a score of five-on-one-side were made the player would
say to her partner, "It is stuck," and she would take over six sticks.
It sometimes happened, however, that a player won the big score
twice in succession and in that case she would have defeated her
opponent. Then the sticks woidd be gathered together for the
next set to be played. The one that had lost would ask her partner
to take the player's seat. Then each of them would put in three
seeds and the play would proceed. The loser pays off, by giving
over the stakes to the winner. The new player turns the basket
over and pours the seeds out onto the ground rubbing them around
for luck. If this player is also unlucky, she too wiU lose and there
will be a big pile of stakes for the winning side. Then a prudent
player who is winning in this way will stop playing at the height
of her success saying, "Now let's not play any more." At this the
losers would sit there with downcast faces. And now they would
get up to go for they have played out the game.

At the men's spearing grounds there was a hard smooth track
which ran around in a circle ; in this path the ground was as hard
and smooth as stone pavement. The big men's spears were about
five feet long; (they had one prong, a cross stick in the middle and
another toward the end). Buckskin straps were wrapped around
the stick. It was not unusual for a man to go down to the game
grounds very early in the morning and to throw and shde his sticks
about by himself for practise. Gradually others would join him

Weltfish, Caddoan Texts 4:1

until there were about thirty men gathered at each end of the game
grounds. Two of the men played at a time and at a given signal
the hoop was thrown and they would run and throw their spears
at it. Each player would have two seconds and when the sticks
have stopped, the seconds would go to where they lay and measure
them. Then these were replaced by two more players and so on,
as many as six or eight participating in any one game. When one
would lose, he sent someone to get his blanket or whatever his bet
may have been. The prizes included horses, blankets, shawls, and
leggings, and all sorts of property. The game would continue untU
nightfall, and the players would have played so long and so strenu-
ously that the dust would rise all about the game ground.

There was also the boy's spear game which was similarly played,
in which they would have things like earrings for the stakes. The
boys' didn't conduct their game in such an orderly manner. Some-
times they would fight over the results of the game.

6. WOODEN BOWL.

rakdra-M
(1) rakare^tsaxriks he tirdra-ku rakdra'ki he rixwakid'hu raku-
haparutstqku rakuha'pi rakuhakirikispatsam (2) heru sitirihdkta-
kusit runri irapgtsqwi hii'U akutiti'hat (3) heru sttixrakukatsise'Vit
heru tuisia kataretskau (4) tird^kqwa he ikqrikat rirutikatsdkusifUt
(5) he rahiri tuxrdtqwu tsiru irahdkipa'ra e kukqrerirdkqsis he
ra*hiri rikurira4e*hat rahdtqwi (6) ndwa he hqwd ukitqhdxriri
ruruxr^'nt tuxrq^a retsvpirus (7) he werixwakia^hu tipakstarukitd-
kusta (8) he kttw ruxre'nt rukqresdkurihvt tsi tqwit kukuocrutstd-
kura*ru (9) he weruripdrixrd heru iretska4a he ti*tqku kusiri-rvwitku

(1) Indian bowl then this thing (way) sitting bowl then
they call to have a wood-hump on a tree a tree that has a
knot (2) then they would take that wood off there where
the knot is oh it would be this big. (3) Then they would
cut the wood nicely then one does a sharp hatchet (4) this
wood on it (handle) and in the middle one would start
chipping (5) and finally she makes a hole while the wood
is damp and it is not hard and finally it is this big
the hole, (6) Now then also on top she fixed it she
did it crooked knife (7) and they called it ''there-are-heads-
on-top" (carved projecting handle at the rim) (8) and entirely
she fixes it, it was not one day but three probably it was
that many days. (9) And when it was very smooth then
was on that end then right here they are saving it (10) for

48 Publications, American Ethnological Society Vol. XVjJ

(10) rakuhapatsam tritixwakid'hu rakupakstarukitaku a-U'^q^a
rakarapakstarukttaku (11) he wesitixrehats he kitu' wetuxre weru—
rqkupdrixnt hern sitiriraxkitsixru (12) a sitixre^hats m*kdre*rihvt
tsi rakukdriu.

it wood to stick up that's what they call heads-on-top it
would be named plate-heads-on-top (the projection on this kind
was toothed at the top) (11) and when they finish then enti-
rely it is good when it is made smooth then they would
grease it. (12) and they would finish it it was not the the only
one but there would be many.

WOODEN^ BOWL.

(Free translation.)
A wooden bowl is made by first cutting the knot from a tree.
The knot selected depends upon the size of the bowl io bemade.
A sharp hatchet is used to whittle around the knot. While the
knot is green a hole can be made more readily than when it begins
to dry and harden. After the hole is of the required size the handle
on the rim is carved with a crooked knife. This little projection
is called heads-on-top. It takes from one to three days to make
a bowl. After the carving is done, it is scraped and polished until
it is a beautiful bowl. Then the bowl is well-greased. Several
bowls are made at the same time.

7. MORTAB.

kit'd'tu^
(1) hern tihdpirit tdixtsa-ku takurqkutwa takuriakutrat he tvkat
(2) heru tutsia ti-tqku riakutira-wiu heri ti-kat (3) ruriatestii'ku
aturasqhuriwits ruriatirakuxtsqwi (4) he wetuxrqkukdtsise he^taku
heru tutsia atuxtsqwu (5) heru Putsia urutkftsu he ti'te*raxpu he
ikarikqt tintpdru*tsu (6) heru irirdkuhu'ta heru ritutstcrdhqwu ru

(1) Then one fells a tree elm so big: (1 foot) it is this
long: (2 feet) and one cuts it. (2) Then one does right here
so far (long) there one cuts it (3) one would make the foot the
foot would be left that's where it is to stick-upright. (4) And
the stick would be cut nicely there. Then one does one
would stick it upright. (5) Then one does watery mud and
one places it around and in the middle one puts coals. (6) Then
where the wind would come from then dip it over that way
there's where it gets blown. (7) And one has a shell (oyster)

Weltftsh, Caddoan Texts 49

riatixwarurvhu (7) he wetiriku tskd^pirus he tint/par axkdra-wu he
tariru tutsia tskapirus rakurikdtawe-hu (8) he hawa istu rutirax-
kdwqrtt he* tstu hawa ruterikdtqweusi'tit a*ke*tsi tarikatawid-hu

(9) he tstu rutintparaxkdwartt he tarn tutsia rakuntparaxkatawe"
ru*dhqku (10) he tstu ruterikdtqweust/ttt heru tuxrikqru he kttu*
ruturase^rtt (11) he hqwd rutihwrutkttstii'Wa irahurutstdsq (12) he
riruxrdrirq^a karda'sirikuritstqa kqrdasitdrqri4d*ra (13) heru
ti'tsia rikvsu attxkqwitsat.

and one empties the coals and thereupon one does shell
for scraping with it (8) and also again one places them in
and again also one proceeds to scrape with it then just one
keeps on scraping it. (9) And again one places the coals in
and thus one does to keep the coals scattered evenly around

(10) and again one would proceed to scrape then one cleans
it and all one would fix the foot (11) and also one would
take the wet mud off that mud lying on it (12) and one's
purpose for it not to become burned for it not to bum up.
(13) Then they do corn they would grind.

MORTAR.

(Free translation.)
An elm of a suitable size is cut down. This should be about a
foot in diameter and two feet long. The small end would be whittled
down to a point by means of which the mortar was stuck upright
into the ground. This end of the stump was carefully and evenly
whittled. Then at the other end of the stump wet mud would be
placed around the edge to prevent the rim from burning. Hot coals are
placed upon it in the middle and the top leaned toward the direction
from which the w4nd was coming to fan the coals. The coals are
then removed and the burnt surface is scraped with an oyster shell.
After the charred wood is scraped away the pit is deepened by
again placing hot coals inside, removing them when they have
burned into the log and then scraping again with the oyster shell.
While the hot coals are inside one must be careful to keep them
evenly scattered about so that they do not bum the surface too
unevenly. After the final scraping of the inside, the foot is scraped
and smoothed and the wet mud which was placed around the rim
at the mouth to keep the edge from burning, is removed. Now
corn can be ground in the mortar.

50 Publications, American Ethnological Society Vol. XV II

8. THE PESTLE.

ikskdwitsaku
(1) hem tiriwgki ndwa ik$kdwitsa,ku (2) heru sitirihaktaspiO't
rqkukqhuraru'ta he him tuxraktsd the tatarapakid-hu tskdrus (3) hem
rihakapdtstihumku iriraha-kurdrrwi hem risitvrukat (4) he hawd
ti'tqku vrirqkuwitskqa kustutsid*hvt he tihakltqwa rqkuhakdriu
(5) hem sitiriwirit asdiocre-rit ti-taku iriakutvat he wesiririkse-nt
wemti'pdrtxnt (6) heru nrirapaksitsqku ruksd*kqri ruxrdrira-ru
kqrarqkukqas (7) heru rutsia aretdru4su heru rirdxkiwi heru teri-
tqiwa tskdpirus he weruriikspdrixrU riwetihikste'hats,

(l)Then they would say, "Now the pestle." (2)Then they
would look for a stick there is a thicket extending and there
woidd be a stick (tree) standing — we call it post-oak. (3) Then
one (tree) that has a large body the bottom of the tree then
that's where they would cut it (4) and also right here where
one would want to hold it and there would be limbs a great
many (wood) (5) then they would fell it they would fix it
here it would be this long and when they have fixed it it
would be very smooth. (6) Then right where the head is (sitting)
there were many sticks one's purpose is for it not burst. (7)Then
she does she would build a fire then she roasts it then one
would rub it oyster-shell and now the pestle is very smooth.
Now she has finished the pestle.

THE PESTLE.

(Free translation.)
The pestle is made of the trunk of a post-oak. This is cut low
near the roots so that the grain of the roots will be in the knob end.
A tree with many limbs is preferable because such a tree is sturdy
and can stand the strain of the pounding. The wood is seasoned
by roasting it in the fire and it is then finished off by scraping
with an oyster shell. When it is finished the pestle is very smooth.

9. HORN SPOONS.

tdrgha-riki
(1) he hqwa rute-pa-riktara he wetitqruts he tvpa-rikitkatquts
iri iratdru'tsi (2) heru ritutpiu trirdrihwru rqkutkdtqsq he tirtipqrq'

(l)And also one would bring horns and there would be
a fire and the horn would be laid against it there where the
fire is. (2) Then it would be facing that way the large end
when it lay against (the fireplace) and she places the coals

Weltfish, Caddoan Texts 51

tsahur^xwi'hu (3) iwerararitdd-ra pari*ku hakukakikqsts a kdu
tuxrmi he tsirw irararariiau he teskqwvttt a ra-ru- te-waks (4) hern
irirapq^rikirisu he rituxtgraixkqru hem tiraxkttsixru a wirutrpdnxnt

(5) d ra'hiri ratiriwi-ku rixkukaru-ku hern tutsia ateksatdtvd-wu

(6) hern tihaskusit dstd-kts a tirdkvru heru tirdtsqwu a wetixkqruts-
pd'wu rakdra-kl he wetiratse-rat (7) heru tutsia a tihukdwd-wu
tdrghayikf (7) he ttxrdkqvxi*xtststat he tstu rutirardstqwu ndwa
riwerututsira-ru.

against (3) when it got hot horn it would not be hard and
all sh^ fixes it then while it is warm then place the foot in
and simply it is stretched (4) then where the horn is small
then make notches there then one greases it — when it is
smooth. (6) Then finally there was a pile those making them
then One does put holes in the handles (6) then get a string
buckskin string and string them then one hangs them up
and when they would put things in them bowls then they
would gather around. (7) Then one does — one places them in
spoons. (8) and when they have finished their meal then
again she would string them. Now that's all.

HORN SPOONS.

(Free translation.)
Buffalo horns are placed near the fire with the large ends ex-
tending into the coals. The h^at softens the horn so that it can
be more readily worked. The horn is expanded by pressing the
foot on it. The small end is notched, scraped and greased. When
several are finished holes are bored into the handles and they are
strung on a buckskin string to hang them up by. When bowls
of food are placed about for guests a spoon is put in each bowl.
After their meal, the spoons are strung and hung up again.

Tales.

10. the snake den.
(1) ritnnaxratuksta-kaktqkuwii'suku (2) wdiwa'ra'ruqt he axrg-
kd'taha^ruat rakuxrurdre-ra (3) he htru aocre-kd rutki (4) he
ta-raxkatqat rdtqra*kuki (5) he riaxra-kd rutki hk axrikskirika-hu

(6) witilt rqrqtsawiktqhu tqwd-htsq'ku (7) hk trita-raktq'kywu

(1) Over there where we used to emigrate (e.) (2) there was a
row of mountains (q.) and there was a valley (e.) a nice land-
scape (good ground) (3) and there there was a dwelling
snake. (4) And they would go up (hunting) we (plur. incl.)
(our people) (6) and there's where lived (e.) snake and they
were kind (e.) (6) They are (e.) those that rattle the rattle end.

(7) And they travelled that way those Hving there (sitting).

62 Publications, American Ethnological Society Vol. XVII

vrdwihat (8) he kd'wita he irikuocrard'Wtxta'kvt e rkurhnt (9) e
wkaxrawa'ku atira kirike-ru twvt tstesd*ru tatku-tscsta (10) werax-
wd'ku isa-sti tstesaru rd-a a raru re-wiraxkatu-sa^ irititste^sA-ru
(11) hern axriwa*ku irititska'pa-kis taraxke-s drw rirapanxrit
ru'taku'ku (12) ke4si tstesa*ru akararwrd-hiwa (13) heriweaxrahd-
tuxkd'ku (14) nawa iriwewttixhdtuxka'ku (15) tste-sarii criwewdw-
xruri he axrtxwaki loetaktqkuwd iweaxraktakua he ke*tsi weaxrghq-
tuxkd'ku (16) hern axnwa-ku ira-ri kdre-sutsia siksa (17) d
isa-sti axrawitskd kqrdrakntsarisd^ra (18) tcxwakia*hu stkusi'ku-
wutit (19) heru axre*d istu (20) he axrawakqrqxkd^^as a axrakikat
rU'Wttirdtke'd (21) he axrqwa-kii iasti d ihe ira-ri he wltiwa*ku
atira hqwd kare-sird-ripd^ istii weraktqkua (22) Mru axriwa-ku
herurvtsird-ru tirdkikat trvkuxrira-wiu hk> axnxwqki wetaktqkud-hu
(23) e kc'tsi ird-ku heweaxraha-tuxka-wi'tit (24) hk weaxraktqkwhu
hi weaxrqraspe tste-sa-ru rdkuku-tsi (25) he kuxrqxkqvts tstesaru
he siaxnxku'tit wdipdkste-sat (26) he weaxraktqkuwu kitu (27) hi
axrawa-ku ird-ri atira ruweraxtsa- ka-wita tipdkste-sat (28) hern
siaocre-ra d siaxrirqhvkat (29) he kuqxrwtqsittt (30) ra-ru kuwi-

(8) And the youngest then he ran angrily then he stopped

(9) and he said (e.), "Mother, how does she look, the queen,
I am going to bite her." (10) Said (e.) his mother, queen
if she comes and just a strip of legging flaps about that's the
queen." (11) Then she said, those that are poor they are proud
and it is fine her clothing, (12} but the queen she won't be well-
dressed. (13) And he was sitting on that road (e.) (14) Now he
was sitting on her path (q.) (15) queen he was waiting there
for her (q.) and they said (e.) now they are travelling this
way those that are travelling (e.) and yet he was sitting in
the path (e.) (16) Then said (e.) his brother, "Dont do that,
come here." (17) And his mother wanted (e.) him not to get
vicious. (18) 'They say they will kill you." (19) Then he
came (e.) back (20) and he cried out (e.) then he wept (e.)
way until night came on. (21) Then said (e.) his father and
also his brother, — said (q.), **Mother, again don't deny him
again when they travel this way." (22) Then she said, "That
is all this his cr3dng." It was such a long time and they said (e,),
"Now they are travelling this way." (33) — But that one
then he sat down on the path (e.) (24) and when they came
travelling (e.) then he looked for (e.) the queen to bite.
(2^) Then he did bite the queen. Then they killed him (e.)
his head was pegged to the ground (q.) (26) and they were
travelhng (e.) all. (27) Then said (e.) his brother, "Mother,
there he lies (e.) the youngest his head is pegged." (28) Then
they brought him and they took him inside (e.) (29) and
something happened (e.) (30) just it seemed the ground was

Weltfish, Caddoan Texts 53

tihurasa'Titsasa (31) hk axra-ru titkaxtsakdwiru*tit (32) he he*
tsi tiweaxra-sa wltuxra isa'sti a ia*8ti d ird*ri (33) he
weaxrara-rawitaraxkisa wesiaxrixrahu-ru'ku (34) vrvkuruxrirawiu
he axratdpais hk axrakcsikv ta hh iriru* amka-wgri kw
karawUutsiks (35) hkru axriwa-ku isa'Sti hgwd irikare-svisia
(36) he axrgwd'ku we hqwa taktakuiod^^ (37) hgwa hk
weaxrgwakaraxkd'as (38) istu hd-wa hern axriwd'ku atira
tatku*tstsfa tska*pd*kis (39) he tstii sikgrgrvkuku'tit itkwtsl tska--
pd-kis (40) iweaxraktqkicwa*^ wttikarv tsd-xriks (41) iwerax-
rdtuxkg'ku istu (42) he ketsi pHa rgkukitawi (43) M tihe tqku
ram kuruxre-a iri-r^iaturdts^'hat (44) karawite-hgtuxka iweaxrg-
kaku weaxruxruri* tstesd'TU (45) hehe qxritpaksastawvtlt aru-sa

(46) kttu axnxpakskitskqhu'kqru hern ketsi weaxraraxwu he ketsi
axrqhqtuxkasa e kttu weaxrgratsqrimsat wewitisakmrvsat Iweaxraat
cstu idsti (47) hirii axrvsa kitii kuwiti-paksta-kaskate^hat pgkuxtu
kuxraxpaxrgtsd'his (48) heru aocriwa*ku ihe id'sti ihe ird*ri kaka-
tqtsiks istu rgku-ktsikutd-ra (49) he istu, rusiaxrirWqhvkat he'
axrgratsdwakta kuwitwritpdkus (50) e rihe' wewttirakd*a sigxri"
tastikn rahi-ri ruwitisgkuxrwMtgu'kvt (51) he axrgtdpats ngwa

up in the air (q.) (31) and just (e.) dust shot forth in places
(32) — but here he was lying (e.) they did it (q.) his mother
and his father and his brother. (33) And they all got very
busy (e.) in their making it spoiled (e.) (34) It was a certain
amount of time and he moved (e.) and he came back to life
and thereupon he went about inside (e.) there seemed to
be nothing the matter with him (q.) (35) then said (e.) his
mother, "Again don't ever do that." (36) Then she said (e.)
now again they are travelling this way." (37) Again and
he was crying profusely (e.). (38) Again also then he said (e.)
''Mother, I am going to bite the poor woman, (39) and again
they do not kill me if I bite the poor woman." They were
travelling that way (e.) there were many (q.) people. (41) He
was in the road (e.) again (42). — But man who was mounted
(43) and this other way just he came on the edge of the
road (44) he didn't come on the path (q.) as he sat upon it (e.)
he was waiting for (e.) the queen (45) instead his head was
stepped on (e.) by it horse. (46) All he mashed up the head
entirely (e.) and then they went (e.) — but he was lying
on the path (e.) and aU after they had passed on (e.) and
the sun had gone down (q.) he was going there again his father

(47) here he was lying (e.) entirely his head was (mashed)
dry-meat-wide (q.) long ago his blood had dried. (48) Then
said (e.) — his father — his brother, ''I don't think again
for him to become ahve." (49) And again they took him inside
(e.) and they rattled (e.) it was like gourds, (q.) (50) And
this time it was a long time (q.) they were working on him (e.)

54 Publications, American Ethnological Society Vol. XVII

Jiu, , . pdku tiraraku wdi^ra-nks pctku siaxrixkuwutit (52) he tstu
taxkisikvta (53) wituksurdxrise h ta-raktakuttm heru tarutsit-
kaxtsd'kqwa (54) tsiru* ti-rasa-kariki he he tsiru rhhuraxku
(55) tsiru* kuxrahaturd^rat.

finally the sun was up on top (it was noon) (51) and he moved
(e.). Now you see, twice this it is true (q.) twice he was
killed (e.) (52) and again he became alive (e.) (53) it was a noted
place (q.) and they would travel then there woidd be dust
shooting forth in places. Yet this-sun-standing (today) —
— yet the ground is there (55) yet the road is there.

THE SNAKE DEN.

(Free translation.)

Among the mountains and plains, where our people travelled
during the hunting season, at a certain place there was a rattle
snake den. Our people considered them harmless. On one of their
hunts they came that way. The youngest of the snake family
who lived in that den was feehng vicious. As he ran furiously
along the road he stopped his mother and asked her what the
queen looked like as she was the one he intended to bite. His
mother answered that the queen wore leggings that flapped care-
lessly about and that she was not at aU well-dressed. The poor
women were proud and wore their best clothes so that they ap-
peared beautifully dressed.

When the hunting party approached, all the snakes ran away
except the young snake who stayed in the road waiting to bite the
queen. His brother and his mother tried to dissuade him from his
purpose warning him that he would be Idlled. He cried so
long and bitterly at being forbidden to do what he wanted, that
his father and his brother asked the mother to permit him to do
what he had in mind. The mother fiaally consented and the next
time the himting party was approaching the young snake waited
m the road and bit the queen. And so he was kiQed and his head
pegged to the ground. When the party had passed on his brother
told their mother that their youngest brother was lying out in
the road with his head pegged to the ground. Then they brought
him into the den. SuddeiUy something strange began to happen.
There was a mysterious upheaval of the ground and dust shot
forth in many places about the dead snake. His mother, father,
and brother had caused this to happen and they now redoubled
their efforts until after some time the snake began to move. Then
he was fully revived and walked about the cave as if nothing had
happened.

His mother scolded him and warned him not to do that again.
This time when the hunting party was approaching he again cried

Weltfish, Caddoan Texts 55

loud and long and said he was going to bite that good-for-nothing
queen and that they were not going to kill him. The hunting party
was very large and was preceded by a man on horseback who rode
along the edge of the path so that the snake who lay there in wait
was trampled by the horse until his head was completely mutilated.
The people passed on and left him lying on the road. After sunset
his father came down the road again and found him with his head
mashed completely flat and the blood dried up. When he saw
his condition his father told the family that he doubted whether
he could be brought back to life again. They took him into the
den and rattled so that it sownded just like the ratthng of goiu'ds.
They had to work a long* time over the body and it was not until
noon the next day tb^t he began to move again.

This story is a really true story. The snake was killed twice
and twice he was brought back to hfe again. The place is still
there an(? ^hen we would pass it in our travels, there would be
dust (^iooting out of the ground in places. To this day the road
and the den are still there.

11. BABBIT AND TURTLE RACE.

(i) titqku wttixwaki tkrapidtsta (2) hkru axriri-waki sitarapi--
atsta itsas a pdrus (3) he tqku iriku-rara^" the itsas (4) a tike'
taku pzms kvtara^^ (5) Mru axriri-waki n-kaa (6) herii axriwa-ku
itsas (7) pi-ra^u wdqruxwihat tawit (8) Mru axritva*ku kurahus
Td*u (9J hern axriwa-ku asku rwraxtaku tasaxkasatsta (10) hawa
swhuri asku (11) hawa* suhuri asku td'wd (12) nqwa a- kurahus
ra^ii ksjci'tiks heru axriwa-ku itsas (13) asku^u- wtfixrarhu kqwikis
(14) rikuksw sidtra-piu'Sata he witiretkwtsista (15) hkru axriwa-ku
kurahus rq*u werikuravxta^u he wdktkqvts (16) heru rihira- hqwd

(1) Etere they said (q.) they are going to race (2) Then
they said (e.) they are going to race turtle and rabbit. (3) And
these here those that belong to — turtle (4) and these
others rabbit belong to him. (5) Then they said (e.), oh,
(6) Then said (e.) turtle, (7) (children he had (sitting) (q.)
three (8) Then said (e.) the old man himself (9) then he
said (e.), '*One over there you are going to he in (ditch) (10)
also this side one, (11) also this side one three (12) now
then old man himself four." Then said (e.) turtle (13) the
same kind they had them spears (14) ''Just as we go racinp^
then 1 am going to hide." (lie down among) (15) Then said (e.)
old man himself, "When he beats me then I will he myself
down among (16) then on the other side also you must be

56 Publications, American Ethnological Society Vol, XVII

wensat (17) he tihe ra-kit hawd trirwta riiria-ritasat kitu (18) dsi-
axre-rquxfu pd'rus crikuqoira'rA'ru pq'rus a- axri'rqkqwu4it
d'qxrvrqke^,

going (17) and this other one ako he must do that. Let
them carry on like that all." (18) Then they beat (e.) rabbit.
(19) The ones that are his (e) rabbit then they killed them
(e.) they killed them in the attack (e.).

RABBIT AND TtTRTLE RACE.

(Free translation.)
The turtle and the rabbit were to have a race. The turtle had a
number of people on his side and the rabbit a number on his side.
The turtle had three children and he said to them, **One of you
he over here in this ditch, another in this ditch further along the
road, and a third one in another ditch still further along the way.
(Each of the turtles had the same kind of spear). The father planned
to start off the race and when he was outrun by the rabbit, he
would hide in the nearest ditch and his first child would come
out and take his place, then the other two in succession. By
playing the race in relays in this manner they beat the rabbit and
so they attacked all the rabbit's people and killed them.

12. THE TURTLE, THE BISONS, AND THE FOX.

(1) titqku ihe kiwi-ku hiru witiat wltiki-tsuhat (2) he hiru axri-
huka^tqku itsa-s hern axriwa*ku atipat kukstdhwat (3) a axrawd-ku
ruhkrera kuse*rahu'at hqwa hiru asku axre-a axrawd-ku atipat
kukstdhu-at axrawd-ku ruhkrera kuscrdhu-at (4) heru axriwd^ku
Tuhk're-ra kuse-rdhu-at (5) kskvtiks iriwetuxrd-ru iriweru-tutaird-ru
axrd'hu (6) he istu axrqwa-ku atipat kukstdhu-at heru axriwd'ku
axra-kunq'wa raktfki (7)kiwiku criwe-uitiwd-ku (8)heruaxriwa"

(1) Here there was a bison. Here he went (q.) there was
a stream (q.) (2) and here there was sitting on the bank (e.)
a tiu*tle. Then he said (e.) ''Grandpa, take me across."
(3) Then he replied, (e.) ''Another one is coming he wiU take
you across." Again there one was coming (e.), he said (e.),
"Grandpa, take me across," He said, (e.) "Another one is
coming he wQl take you across." he replied, (e.) "Another
one is coming, he wiU take you across." (5) Four that many
there were that's aU that came (e.) (6) and again he said (e.),
"Grandpa, take me across." Then he answered, that one
(sitting) (e.) "AU right grandson." (7) Bison that is what
he said (q.) (8) Then he said (e.), "Where are you going to

Weltfish, Caddoan Texts 57

ku kirw rdskvsta (9) a axrawd-ku kuksikitqwrtit (10) hem axri-
wa'ku Usa'S ka'suxtd'tktri a* tskutaka-rd'hat (11) heru axriwa-ku
etu' suksku pdksiri he axriwa*ku itsa'S iskvka a isku-wihai (12) hkru
axritoa'ku etw suksku askiriktd4tri (13) a axrawd'ku iswrvtku-kvt
a* iskuhurvtkd'want (14) he axrawa-ku kivn-ku kirwtsturasi'kvsta
rakti'ki (15) heru axriwa-ku atipat tatitska ratkuka^atd iritq'ku
(16) heru axriwa-ku kiwi-ku herurvtsird-u hkru axrahu'kat heru
kawihiri he axraxhruspakta-hu axrakiruspdktd-hu (17) hkru
axriwd'ku rakti-ki ktrike-rd'sa (18) a axrawd-ku ika-ri rakuruxku
atixraxkatawiraha-ku (19) ti-it riktstaxkatdwvsu heru* aki kvtaraux-
tdwaxri (20) hkru axrura-Mwits he we-axraku-tu ra-ru Urvriwitsat
(21) he axrawiu.hat heru axrikqwg!tat (22) heroic tarii* axriqt
wdiraspe^ taku rixkutkuwawa'ra'u hkru axre*a kiwaku (23) heru
axriwa-ku tira-sa- tdraha kuatstxkuwdwarit (24) heru axriwa-ku
tird-riki ke-tsirqwi-wu triru-tqwi-ata hkrikura^^ (25) he axra-wi.at
itsa-s kgra-riri a-axrawiaxkdtqu-kat kara-riri (26) he tihk ra-riki
a-qxrawi-at (27) he] the ira-riki ihe are-wi-at (28) rarii wde-
wtkqu'kvt ketstikvtsu^^ (29) rid- kuqxrd* kiwaku hk siaocrqkuwd-waru

sit." (9) Then he said (e.) "Mount me!" (10) Then replied
(e.) txirtle, ''You might shake your back, and you would
throw me off." (11) Then he answered, ''Well, sit on the
head." Then he said (e.) turtle, "If you drink then you
would throw into the water." (12) Then he answered, (e.) "Well,
sit on the ankle." (hollow back of ankle knuckles.) (13) Then
he said (e.), "If you go in the mud then you would press me
into the mud." (14) Then rephed (e.) bison, "Where are you
going to sit then, grandson." (15) Then he said (e.) "Grandpa,
I want to go inside right here." (16) Then said (e.) bison,
"All right." Then he went in (e.) and inside then he was
smacking his jaws (e.) and he was smacking his jaws (e.).

(17) Then he said (e.), "Grandson, what are you eating?"

(18) Then he rephed (e.) "Grandma, when you have, she
would parch (19) they are parched com." Then but he
was doing it just for spite. (20) Then it showed and it was
dying (e.) just he got him there. (21) And he fell down (e.)
then he came out (e.) (22) Then there he went (e.) he was
looking for (q.) someone to butcher for him. Then came (e.)
a fox. (23) Then he said (e.), "Here lies buffalo, let's
butcher it." (24) Then said (e.) this one (standing), "Let's
go jumping, the one that jumps over it then it is his." (26) and
he jumped (e.) turtle against stomach he would jump against
(e.) against the stomach. (26) and the other one (standing)
he jumped (e.). (27) And that other that one (standing) —
he jumped. (28) just he jumped on (e.) way beyond (29) it
became his (e.) fox and they butchered (e.) (30) and then

68 Pvblicationa, American Ethnological Society Vol. XVII

(30) he wesiaxrara^re-hats he werutstaki sa^ri kiwaku irihewekurd'^u

(31) he axrawd'ku iririhuksu sukspdtpa'a hern axriwa-ku kiwaku
tsiru kssuxraratsikstd kisatski (32) he pi-rq^u iti'taktsirasq he
rixrd'kawq^ats (33) hem axriat he ketst tira-riki itsas he axrar-
ariwu'Siftit irvaxrakPtsuhat (34) he reha-kqwi-at hkri axrarqriwu
kisatski (35) hk axra^wdsa- kiwaku a pi-rq^u he ke-tsi itsas werehu'-
kitqku iriaxrqru'tsi kisatski (36) ke-tsi kiwaku a pi*rq^u kuxrtx-
pdtpq^a (37 ) he axriraspextsitit heru axre^ra heri'tsqrtstahu^u
kiwaku (38) ihe wewtti-tsqAsa-ri he weaxrahuka-tavsat he kitskqt
kuxruxra-e-nt ku4u*u kitskdt kurqkuru-tsi (39) he ke4si axrarqtsa
he axrqwa-ku kiwaku weretk utvu tit (40) he axra-wiha^u-kat a'ki
wekuwttihu'uxk uvm tit (41) heru axrura-riwtts tskire'tatu axruxrarii.-
tsqa (42) ketsi itsas wite-wasku (43) heru axriri-wa'ku pi-rq^u
atias wetuxke-kawa-want hk weru^ntpawa-ru^tsq*" ,

they finished it (e.) then he was getting stingy fox now it
was his (31) and he said (e.), '*That only blood you must
eat." Then said (e.) fox, ''Wait, watch them! meat,

(32) then children I will lead them here and they eat." (33)
Then he went (e.) — but this (standing) turtle then
be began to carry them where the stream was (34) and where
the bank was there he was carrying them (b.) meat. (35) And
he arrived (e.) fox and children — but turtle he wa^
sitting on top where they were lying (e.) meat. (36) But fox
and children they ate the blood (37) and they began looking
for it (e.) then he came there (e.) and his anger had spoiled
him (he was anger-spoiled) fox (38) and he was getting angry
(q.) and when he got to the bank then in the water he saw
it looked like in the water they were (39) — but they were
hanging (e.) then said (e.) fox, ''I'll kill him." (40) Then
he jumped into the water (e.) and here, he had killed himself
by drowning (q.) (41) Then there appeared (e.) the contents
of the intestines they came to the top (e.) (42) but turtle
he was laughing. (43) Then said (e.) children, (pups), "Our
father, he has shuffled his fire about and then the coals came up.

THE TURTLE, THE BISONS, AND THE EOX.

(Free translation.)
There was a turtle sitting on the bank of a stream. Presently
a bison came along and the turtle said to him, "Grandpa, take me
across." The bison rephed, "There's another bison coming along
and he'll take you." Then he asked the next bison that came along
and he got the same answer, and then the next, but the fourth
bison consented to carry him over. Then the bison asked the turtle
where he was going to sit and told him to cHmb up on his back.
The turtle answered, "You might wiggle the skin of your back

Weltfish, Caddoan Texts 59

and throw me off." "Well, then sit on my head" said the bison,
but the turtle again objected saying, '*If you were to take a drink
you would throw me into the water." '*Well then, sit on my ankle",
said the bison. ''If we passed a muddy place, you might trample
me into the mud." Then the bison asked, "Where are you going
to sit, grandson ?" ''I want to go inside of you right through here."
The bison consented and he went inside. There he sat smacking
his jaws and when the bison asked him what he was eating he
answered that it was some parched corn that his grandmother had
made for him. But he was really eating the buffalo's internal
organs. The buffalo got weaker and weaker and barely succeeded
in getting to the other side of the stream when he fell down dead.
Then the turtle came out and began to look around for someone
who could help him butcher the buffalo he had killed. Soon a fox
came along and he said, ''Here's a buffalo, let's butcher it." The
fox replied, "Let's have a jumping contest to see which of us is to
own the buffalo. The one that jumps right over the buffalo will
be the owner." Then the turtle jumped and landed right on the
buffalo's stomach. When the fox jumped he cleared the buffalo
easily landing on the other side by a wide margin. And so the
buffalo belonged to the fox..

As they were butchering the fox began to get more and more
greedy and finally he said to the turtle, 'Tor your share you will
eat only the blood." Then he left the turtle to watch the meat
for him saying, "Wait and watch the meat for me while I get the
children so that they can eat some, too." Meanwhile the turtle
took the meat and carried it to the bank of the stream where he
hung it over the water on a hmb. The meat was reflected in the
water and the turtle sat upon the reflection. When the fox got
back he and his pups began to eat the blood and then looked about
for the meat. When he got to the bank of the stream he thought
he saw the meat in the water with the turtle sitting on top, and
he was so infuriated that he wanted to kill the turtle. So he jumped
into the water and was drowned. The contents of his intestines
floated to the surface. The turtle only laughed at the fox's mis-
fortune. The fox -pups thought that their father had stirred up the
turtle's fire and that the coals were coming to the surface.

13, LONG-TOOTHED-BABY.

pirdaxkeats
(1) a pire'tsaxriks siwiti-ku (2) tsdpat a pt-ta tskqra siwdckariku
(3) he ira-kii tsapat axratskiriku he pvta axrgparesat (4) he tsapat

(1) And a human child there hved two (q.). (2) Woman and
man alone they two had a dweUing (q.) (3) and that (sitting)
woman she was pregnant (e.) and man he went hunting (e).

60 Publications, American Ethnological Society Vol, X VII

ruaxnk&*ku (5) tsiru iwerarat pi'ta he hawd nkiixrutasitit sihuxrix-
Ic uwu tit tsapat (6) hk kuxrwta. hk kuxnxkdraxka*sit he pirq^iic
kuxriru'wa hk kuruxrarwtsia hk kuruxriukdtawu (7) he pi*ta
qxra-vntsa^ he tsapat hiru axrvsa pird^u kuxrirwwa he hiru aocrku'
kata (8) dkaa pvta iriweaxraki'kat hern axrvrit pvrq'u (9) a
mtiaxruturikdtauts (10) hern weaxra*td pi4a weaxrawttska^ ru--
kura-rutuhu'Tot (11) iwera-rat pl-ta e hqwd iriruqxrutsia axraku-
wuU ka tdraha axraexrqrwwaxra (11a) he riru axriexru^kusitit pl'tq^u
ata'rexraxkipqru'hi he tare^tu*^ (Hb) aki iraxtsq tsapat pvrq^u
isireruru'waxra (lie) aki astaxkqwi*^ sikute'VurqwihaH (Hd) hkru
axrutsia tsi iweaxrqparkspqri he tqruturikdtasa (12) pi-rq^ii hetsi
weaxra-hustt'us wekuwitutstakdrusu (13) hern axrekqru pvta
kaxta* tsvHi wtti'pvta kqrawtti*kurahus (14) hem axriwdskd pi-ta
tdku rikurwatsirihuwqri (15) kurwsirakitqwi^ rihurake-tsa-ra
ira'ku tksi triwkkukuxrihu'rat (16) hk rahiri hqwd iritqru-ta rax-
hihurqhat (17) hk ketsi iriru*tsiksd*hu (18) tsiru ira-ku tksi iriku-
rqkutwa he titirdktqra (19) a sinxkutstirdkqru*ku heru axriwa*ku

(4) And woman she stayed inside (e.) (5) Yet while he had
gone man then again that happened they kiQed her
woman. (6) And someone did it — they cut open her stomach
and baby he took it out of her and someone did thus : —
he hung it up. (7) And man he came home (e.) and woman
here she lay (e.) child someone had taken out of her and
here it is hung up (e.) (8) Oh, man he proceeded to cry (e.) then
he picked it up (e.) baby (9) and he put it next to his hip (e.).
(10) Then when he had gone man he thought (e.) I'll just
wander off! (11) When he had gone man then also this is
what he proceeded to do he killed (e.) a buffalo he took the
udder off (e.). (11a) And then he proceeded to nurse him (e.)
the baby, he would make the nipples wet (e.) and he would
nurse (e.). (lib) Andhere that there (lying) woman baby she
that they took it from (lie) and here afterbirth they threw it
in the water. (1 Id) Then he would do so when he went huntiiiL'
(e.) and he would have it next to his hip (12) baby then he
knew how to sit up (e.) he was so very large (plump) (q.) (13) thei
he built a dwelling man little grass house yet he was a mai
(q.) he was not an old man. (14) Then he thought (e.) mm
right here let us make it our permanent habitation (15) I wil
depend upon it imtil the time when he grows up that (n\<
Maxie^ he was about that tall. (16) and finally also tl;
is what he did when he would leave him alone (e.). (17) 1
then that was the custom (18) yet that Maxie^ when
was like that then he would have a bow (19) and they mi

^ The informant refers to her little grandson, Maxie, who was stand
next to her. She intends to indicate that the child was about tl
years old.

Weltfish, Caddoan Texts 61

pi-raski atias titgku tawitsausu'hi pi^raski (20) (axruxrexkii
imti) werasexkua heru taxwa-ku acts w&ta^ wetd-tuxta (21) hkru
axriwa-ku prraski atias tiraki-tsuhat h raru te-wihurahats (22) hkru
axriwttska ihe kurghus he axrawa^ku heru rutsira*u ke^etu* piraski
witiwa*ku ira*ri sitd4a (23) titriqxrwta'n pi4a ru^kuraxku-ta
hetaxwitska sitvku (24) hewete*ra^" hkritaxwa-ku w&td*^ (25) he
pi'ta wekuxrukstdtawe raxkute-rit (26) he tira^kii ihe kuruksawaki
tirehurake-ats suhuri kuxrihu*rat tihurake-ats kuruksawaki (27) hkru
axriwa'ku pi-ta kira katsitsiwrukvt a axrawd-ku pi-raski rwstwiti-
tatirihu'rat (28) pi4a ruaxrire-tskustqhvkat heru axrikd-at hkru
axriwa*ku pi-ta kirqkustujtsiwrukvt (29) dwete-ra^ heru taxwa-ku
das tikd'ku tstaa-he axrqkukstq'kut (30) a axra-wihau'kvt a kafdqx-
re-tvitsa^^ (31) Mru axriwa-ku pi-raski atias kuka-kiratku-td-ra
kakvra-kuwitsa (32) hkru axriwa-ku kurqhusq'u nqwa etsvru
kirdkuhustutsihurahu-ru (33) heru axriwa-ku kurqhusa'u tsiru--
ta*tqtu'tdnsta (34) hkru axrik uwu tit tdrgha heru axriru-wa pa-runs

him bow and arrows. Then said (e.) the boy, 'Tather right
here there usually comes a boy" (20) he meant his (e.) his
father. ''When you probably would be coming then he says
(e.), 'Your father now he is coming now I am going to go.'"
(21) Then said (e.) the boy, 'Tather, this stream then just
he would disappear." (22) Then thought (e.) — the old man
and he said (e.), ''Then that's all right because the boy
said (q.) brothers we two are. (23) This is what he is doing (e.)
man he would go way off (e,) and he knew (e.) they two were
there. (24) When he would be coming (e.) and that's what he
would say, "Now he is coming." (25) And man there were
times when he would see him (e.) (26) And this one — "Won-
derful-Bear", ^ this one he is tall he was not that tall. (This
way was his height.) He is tall "Wonderful-Bear". (27) Then
said (e.) the man, "Let's see if we can catch him," and
said (e.) the boy "We are the same height." (28) The man
then made a bag of intestine (e.) then he went inside (e.) then
said (e.) the man, "See if I can catch him." (29) When he
would be coming (e.) then he said (e.), "Your father, he is
inside." And so nevertheless he ran away (e.) (30) and he
jumped in the water (e.) and he didn't come there (e.). (31)Then
said (e.) the boy, "Father, I can't do anything he won't
come here." (32) Then said (e.) his father, "Now, wait,
"See if I can't fool him some way." (33) Then said (e.) his father,
"I thmk I will do this: " (34) Then he killed (e.) a buffalo
then he took it out (e.) bladder then he proceeded to make

1 She was pointing to her grandson, named Wonderful -Bear, who was
about fourteen years old to indicate that the little boy in the story was
about half as tall, meaning about six or seven years old.

62 Publications, American Ethnological Society Vol. XV II

hkru axriru'kusdjJt kurahus (35) kqrarutsia*hu rqkuwa^ruri rahi'ri
ruk uvu tutstakdrusu Axrawarurihu (36) hkru axriwa-ku ndwa tqku
rexwitsa (heweaxrqrakdsistu weaxrutstqre-piha askatski) (37) hkru
axriwa-ku kdsaxwa-ku wttikt-tsixtaqru (38) hkru axriwa'ku wesi-
witiisuxtsdrq'u he tsu-ta (39) isutkqkuska pa-runs (40) hkru
axrawa*kti he rqwitqkaraisu retvrdista he rqwitqkaraisu weaxrd-a
(41) awdarutsiksqwaxtsd pi-raski he textdrustuhur'ktsa .awitarutsik-
sawqtsuspira'rurukvt (42) hk axrawihau'kvt rututsipakstitskurarahvt
(43) hk teravnru'tsq pa-runs irutkqku kqrawitvrqkutuvtit (44) hk
siaxrarikatqhat pirquxtstri u-kqa axraki'kat (45) d*kqa
rawitutsirasku pvta a pi-raski rahrri wtttriruku-tu aki rikvtt"^
astaxkqwi^u (46) hkru axriwa-ku pvraski ira-ri siwdd-ta
(47) heru axriwa-ku kurahus a'kaa kutdtqha (48) he rahrri
axruhu-rdsdxriksa (49) nawa iwere*wa-hii pvta werarqtsikste'hu^u
(50) heru axriwa-ku kurahus hisikqre-rqku-wa (51) nawa
ira-ku piraaxke-ats triwe-ti astaxkqud^u (52) a tihe ra-kii
pire-tsaxriks (53) hkru axriwa-ku kurahus kusikqresqxwd

iraxtqixtsqku (54) hkru axriwa-ku piraaxke-ats tstqahe rukMstxwa
cri-kqrariwitska^ alias kqra-tstxkuwqra (55) heru siaxriwa he

it (e.) old man. (35) the process is to blow in finally it was
this large (q.) when he blew into it (e.) (36) Then he said (e.),
*'Now someone if he comes here," [he had fastened it tight
(e.) when he had tied it (e.) sinew] (37) then he said (e.)
*'You must say, 'let us delouse each other.' " (38) Then he said
when you are delousing each other then you must do: (39) Place
it on top (of his head) bladder." (40) Then he said (e.) —
''Suddenly I am going to come." Then suddenly when he
came (e.) (41) even when he would do it boy then he would
drag him up (e.) even when he would grab his hair. (42) And
he jumped into the water (e.) he was still hanging onto the top
of his head (43) and it would lift him up bladder that on top
(of head) he can't submerge himself (44) and they two took
him out (e.) by force '*0h," he cried, (e.) (45) Oh, he kept
him there man and boy almost he was frightened to
death (q.) and here that's what it was afterbirth. (46) Then
said (e.) the boy, ''Brothers we two are (q.)" (47) then said
(e.) old man, "Oh my, you are my son." (48) Then finally
his actions were human (e.) (49) "Good," said the man no^^
he was happy. (50) Then said (e.) the old man, "Don't yc
two wander off." (51) Now that Long-tooth-baby that ^v;
afterbirth (52) and this other one human baby. (53) Tl
said (e.) old man, "Don't you two wander off that bunch
Cottonwood trees." (54) then said Long-tooth-baby, "Nev
theless, let's us two go there where he does not want our fatl
for us two to go." (55) Then they 2 went (e.) and tht

Weltfish, Gaddoan Texts 63

hiru axn^kdrikqku tsu'sttt (56) hkru axriwa-ku tsustit M" sireti-
rixwd ukti-kf (57) ruwltiwa*ku axke-ats atika ti'sirettocwd*"
(58)> he rawdakardtsu axrawd-ku tsustit wesiwitiwkitskatqku a
axraky^tii pirdaxkeats (59) hern axri-tsitara-ruts firaski ruwi-
tire-wagfaxraWkat (60) he rawitqkardtsu irvtstdrasa hi kuaxruxra--
sitit hVocra-kUskdta' he axraskatdivvrwUt (61) tsustit a qxratararvru
he hiru ^tu- ra qxrvku piraaxke-ats rawite-wasku (62) he-tsi tsustit
weaxrqkit piraaxkeats vntiwa-ru-ksti" wksiaxra-wiispa^'^ (63) d-kqa
siqxrurai'wd'ti (64) hern axriwa-ku kuTqhusa*u d-kq^a tatpdkd-hu
kuristkq-e-siwa (65) kurahusa^u axrqwa^ku hqwa iraxkitsukatqwk
kusikqresi'tva (66) hk weaxrdhe^sa hetsqahk axrawa-kupirqaxke^ats
a- ruke-tuxwa (67) tri- alias kqrqrvwttska''' rqtsixkuwqrq (68) hiru
qxrvkqriku he smxrawihu'kitqu'kvt (69) ruwitura-hiwits hiru
Icqrdaxriu sirakuidka-hai dxiaxrutastqtsatqte (70) piraski weax-
rqki'kat pire^tsaxriks (71) hHsi piraaxkeats wetarqwasku (72) rawi-
tqkardtsu tira-riki pirqaxke-ats stwttitirdktqra (73) he qxrakqntstqhtt
ram wctikqrLxr~axkq*qs (74) heru siaxre-wa siaxrawitspa (75) heru
axriwa-bi kurahusq^u axruxrexku piretsdxriks kwwitixrdsukskikol

there was someone living in a house old woman. (56) Then
said (e,) old woman, ''Hiii, here come my two grand-
children.' (57) He at once answered (q.) Long-tooth, "Grand-
mother, here we two come." (58) Then suddenly said (e.)
old womto, — they two were seated at the back (west) and
she killed (e.) Long-tooth-baby. (59) Then she hung the kettle
over the fire (e.) boy he was looking on (q.) he was crying, (e.)
(60) and suddenly that hanging then something happened
(e.) and the water boiled (e.) then he pushed against it
with his feet (e.) (61) old woman then he scalded her (e.) and
here again there he was sitting (e.) Long-tooth-baby there
he was laughing (q.) (62) but old woman she was dead (e.).
Long-tooth-baby he was wonderful (q.) when they got home (e.)
(63) oh, they two were telling about it (e.) (64) Then said (e.)
their father, '*0h, I've been saying, *Don't you two ever go
there.' " {m) Their father said ''Also where the stream bends
(e.) don't you two go there." (66) Then when it was morning(e.)
^^Nevertheless," said (e.) Long-tooth-baby. "Oh, let us two go

(67) wheire our father doesn't want for us two to go,"

(68) There was a rock (e.) and they two jumped upon it

(69) and it happened (q,) here they could not to get down
their feet got stuck to it (e.) (70) boy be was crying (e.) human
child, (71) but Long-tooth-baby he was laughing (e.). (72)
Suddenly this (standing) Long-tooth-baby they two had bows
and arrows (q.) (73) and he struck the rock (e.) just the
rock shattered into pieces (q.) (74) then they two went (e.)
when they two arrived (e.) (75) then said (e.) their father,
meaning human-child, "You must probably have been crying

64 Publications, American Ethnological Society Vol, XVII

(76) weraxivd'ku d*hu sttikutsiksastatsatate (77) hkru axrvwa-ku
kurahus hawd kusikare-si^wa ruirexkd'hura'Ttta (78) he hir'it qritd-
waxtsa-ku aki kuruks kvtikaku he syaxrvrqas (89) ^-kaa piraski
aruwitaxkikat he*tsi piraaxkeats axra-wasku (80) he rawitakaratsu
pirdaxkeats axrwtikitd'hat hk axrqwa^rurisii'at tri-axTd-a kwruks

(81) rawttaxkqruspirqku u-kaa kardwttirqkutkq^u witiwa-ruksti

(82) akqrdwitska'sta ru-tsaxrikskat awdqruksdwatspa'ku kura-
husq^u rutuhu'Ta-pu iri*tqra*kitot,

(q.)" (76) He answered (e.), "Yes our feet were stuck to it,

(77) Then said (e.) old man, "Again, don't you two wander
off that timber extending this way (e.)." (78) And there was
a group of cedar trees (e.) here bear was in among and he
chased them (e.). (79) Oh boy then he was crying (e.) but
Long-tooth, be was laughing, (e.) (80) Then suddenly Long-
tooth-baby looked back (e.) and he blew that way (e.) where
it was coming (e.) bear (81) and there was the bearskin hollow
and wrinkled (q.). Oh he can't obey (q.) (hear) he is wonderful
(q.) (83) he would not want to among people if he would even
say his father, "Let us now go where we dwell among the
tribe permanently.

LONG-TOOTHED-BABY.

(Free translation.)

There were two brothers, the long-toothed-baby, and a human
child, and this is their story. A man and his wife lived alone. The
woman was pregnant. The man would go hunting leaving his wife
alone at home. While the man was out hunting, his house was
attacked and his wife killed. The attacker cut open the woman's
abdomen and removed the child which he hung up in the lodge.
When the man came home and found his wife dead and his child
hanging up in the lodge, he was stricken with grief and cried
bitterly. He took the baby and fastened it to his right hip with
his buffalo robe (which was tied around his waist and slung over
his right shoulder) and wandered off from his home. He killed a
female buffalo that was with calf and cut the udder off, and by
wetting the nipples the baby would nurse. (When the woman
was killed the afterbirth had been thrown into the water.)

As time passed the baby whom the man carried on his hip while
he was on the hunt, learned to sit up. He was a fine strapping
baby. One day the man who was stiQ quite young, buUt a Uttle
grass house and decided that they would make their home there
until the boy grew up. When the boy was about three years old
he would leave him at home and as was the custom he would give
him some little bows and arrows with which to practise shooting,

Weltfish, Caddoan Texts 65

so thai he could amuse himself whUe his father was away. The
boy tol his father that while he was gone, a small boy visited him,
but thtt as soon as he was in sight, the boy would say, "your
father s coming, now I must go." And then the strange boy would
just diappear in the stream. The father thought the matter over
and wien the boy told him that the stranger had said they were
brothe*s, he was no longer worried about their playing together.
When the father would be approaching the house the strange boy
would always leave, but sometimes the man would get a glimpse
of him as he went out.

Wh(n the boy was six or seven years old, the boy and his father
laid apian whereby they thought they could catch the brother.
The b*)y said that the stranger was the same height as he was.
The father made a bag of buffalo intestine into which he crawled
to hid<s from the strange boy when he came. But the boy refused
to corre in, saying, "Your father is inside." And so the plan failed
and thfe strange boy ran away and jumped into the water as usual.
Then the father decided to try a different plan. He killed a buffalo
and t(*ok out the bladder which he blew up, tying the opening
securely with sinew. Then the boy was to invite his brother to
join iit a mutual delousing party during which he was to fasten
the inflated bladder to his head. The plan was successfully carried
out aiid when the father came back the boy was at the stream
graspiag the hair of his brother who was in the water but could not
submerge himself on account of the inflated bladder which was
tied t() his head. Then they pulled him forcibly out of the water
and h^ld him. The child began to cry, he was so frightened. Then
the man found out that this boy was the afterbirth that had been
thrown into the stream. The boy said to afterbirth-boy, "We are
brothers," and the father said, "you are my son." At length the
boy b(;came accustomed to human ways, and the father was very
happy. He warned the boys that they should not wander about
at random. This afterbirth-boy was the Long-toothed-baby and
the otlier boy was the human baby.

The father warned them especially to keep away from a certain
thicket of cottonwood trees. As soon as he was gone, the Long-
toothed-baby said to his brother, "Let's disregard our father's
warning and go over there to that cottonwood thicket." Then
the boys went and there they found a house in which an old woman
was living. "Hiii," said the old woman, "here come my two grand-
children/' Long-toothed-baby answered her at once, saying, "Yes,
grandmother, here we are coming to visit you." The two boys
were sitting at the back of the lodge, when the old woman killed
Long-toothed-baby and put him in a pot of water over the fire
to cook. The brother saw all this and was crying, when suddenly
something seemed to be happening to the pot. When the water
boiled, the boy inside pushed against the pot with his feet and

66 Publications, American Ethnological Society Vol, X VII

scalded tlie old woman to death with the hot water. And there
sat the Long-toothed-baby laughing. He was wonderful and so
he was able to save himself and kill the old woman in this manner.
When they got home the boys told the whole story and their
father said, ''Didn't I warn you against that place!"

Then the father warned them about another place at the bend
of the stream where they must not go. No sooner was it morning
than the Long-toothed-baby urged his brother to come with him
to the forbidden place. There they found a large rock onto which
they jmnptMl and when they tried to get off their feet were stuck
fast to 1 lie rock. The human boy was crying, but the Long-toothed-
baby only laughed. Suddenly Long-toothed-baby struck the rock
with their bows and arrows and it was shattered to pieces. When
they got home the father noticed that the boy had been crying
and he told his father that their feet had been stuck in the rock.

This time their father warned them against going into a grove
of cedar trees. When the boys got there a bear began to chase
them and the human boy began to cry, but Long-toothed-baby
was laughing. Suddenly he turned his head and blew behind him.
toward the approaching bear, and the bear was transformed into
a wrinkled up bearskin.

That Long-toothed-baby simply can't be obedient for he is
"wonderful". His father would beg him time and again to go
among their people, but he would refuse.

14. MEAT-CHILD-GIRL.

tskisa-tuxpi'Ta^u
(l)takuwitiitathetira'ku tskisa-tuxpi^ra^u iasti sikgrgftvitika^pd^kis

(2) he tsu-raki ruaxre^rihvt tskisa-tuxpi^ra^u siwiterurapirihu^^
rusiwddrwrihvt (3) heaxrdruxtsa tswraki rakdra*ki taku witite-hat
asku*u iriawtteruxkaruts (4) raxkuraxkatd-ta ketstikutsu arawc-
tarikitawihirasat (5) heru" irikiixrvhi weaxrixkawUb'tiku hi axrq-
hd'pa rihuksw witiha-kvt kd-pit he qxretuxkasa witixkawu-tiku

(1) There there was a village (q.) and this one (sitting)
Meat-child-girl her father (parents) they were not poor (2) and
girl she was the only one Meat-child-girl (child of plenty and
wealth) they loved her very much (q.) she was their only one.

(3) She had (e.) girl a plate here it was so large (q.) the
same that which they would set them upon (food). (4) When
they went hunting (e.) far off she would ride ahead. (5) Then
way off somewhere they woxild be killing them (e.) and there
were trees (e.) only the trees were (q.) hackberry — there
v\ as a village in among (e.) they were kilUng them (q.) it was

WeUfish, Caddoan Texts 67

U^iti'hi'pitsikat (6) hern axriwa-ku tsu-raki raxkura-rukitahdwari
(I pi-raski (7) he isa-sti siwiteruraripaku karda*sihukitahdwari he
Tgkis witeruxra-hat he piraski wdiksaktdraxru tikspakia-hu tskuske*-
witiku (8) a tikdstspa rdsttkat he tihaktwvxkd-hat he tihakikt-
U^wvtit heru Uxrat (9) a tswraki ketsi he- siUhd-kasa he ritixrara-
hirwtsu heri stterarduxkttsaharustdd-hu (10) he ra*rit rakurastt-
p^ritsta'u n-kga aturd-he (11) heru uraristt vri-irHat heri tixrqrika-
^hd'ku (12) weaxrarake*a axrHat he tsv^tit tiaxrdkariku kararq-
kuxre^ra (13) tswraki pdsaslteru-u isirerurapirihu-ru (14) heru
%xHwa-ku tsustit hd-a tsu-at rqkis kktuxrdkta-at (15) ru axrakqhuri
heru axriwa-ku tswat Mtuxisqru (16) iweraxwd-ku tsu-raki ndwa
hem axrixtsqru'kust'ttt (17) a-ki wekutihaktikduna rqkuha-htskd'u
he rawttqkardtsu axrixra-kdwarit iriratkisakqrdtqwi ru-wttik uwut it
(18) tird'ku tsustit he axrawd-ruksti heru axrustia tsustit iweaxrq-
iuwutika (19) heru axriha-kdwa-ru qaxrukqhuruskqwat heru
ixru'tsia tsustit rihe a*axrakq'qt (20) witiaocrdunru-ku" tsu-raki
le-tsi weaxra-wihqi kttsdpqhd4u stu-raki (21) heru axriwa-ku he
ixrerqriwitsa rq'kts (22) heriwewitiaxrdunru-ku tsu-tit tskisa- -

n the winter time (q.), (6) Then she said (e.) girl when they
vould sUde on the ice (e.) and boys (7) then her mother they
vould forbid her (q.) not to go sHding around on top of water
md wood they would go for (q.) and boys they used to
lave sticks (q.) they used to call them sUding-sticks (8) and
)ne would run on ice and one would put the stick under
md he would mount the stick then it would carry him.

9) and girls then — they had a forked stick and they
Fould put the packs on them that's what they used to slide with

10) and really when the ice is slippery oh, it would be fine.

11) Then straight where the camp is there they would take
hem out (12) It was a long time (e.) they were camped (e.)
.nd old woman here she would have her house (e.) she is a
Lo good one (13) girl they would hate her because they loved
ler. (14) Then said (e.) the old woman, *'Ha, there now
laughter, wood let's go for wood !" (15) There they were way
^mong then she said (e.), ''Daughter, let me delouse you."
16) Then said (e.) the girl, "All right." then she proceeded
o delouse her (e.). (17) But she had a stick hidden with her
b very sharp stick and suddenly she put the stick inside her (e.)
^here the hole of her ear is then she killed her (q.). (18) This
sitting) old woman — she is wonderful (e.) then she did(e.)
>ld woman when she had killed her (e.) (19) then she blew
nto her mouth (e.) and she took the skin off then she did (e.)
M woman there she crawled into it (e.) (20) she was imperson-
ating (e.) girl but she had thrown her into the water (e.) the
laked skinned girl (21) then she said (e.) — they arrived
rith it (e.) wood (22) and she was impersonating (e.) old

68 Publications, American Ethnological Society Vol, VXII

tuxpi-rq^u (23) taku weaxrasa'karit he weraxrahwkitskqtaku
iriweaxrq'u tskisa'tuxpi-ra^u (24) Mru axriwa-ku isA-ati tskisa—
tuxpi-ra^u kaweruxratsq^us (25) heru axritsikdru*tsu iri'kuaxra'U
fffkdrd'ki (26) kitw axrakdrihats he hqwd ruaxriwa-ku rstu (27)
heru axriwa-ku tsustirg'u kurikakaxsirixra4e heru axriwa^ku atira
tikupakstdd-ri (28) he rahvri qxrixkird-wa rahvri kqrawitura-he
(29) heru axriwa-ku tsustirq^u tdtttska sirakuxrghu-ru-a (30) heru
axriwa-hi ird-sa tsu-rdki ka-ki aki- he rewttska sdikuwihurdsista
(31) hefstnahe* tsustird^u axrawa-ku e siruxrqhu-ruksta (32) heru
siaxritsf^'-kurat kituks u-kqq rihuksu witqhukd-hu he ke-tsi we raru
axre-wari dpa-ru (33) heru axritva-ku u-kqa rutirikdwitat tskdpaku--
tsq'ku rdaxke-tsik^ kitskqrardtsqku he, axruraktqhuriruxtsi (34) a
kusikardaxrire-wihuras he axrakqtahd-ku (35) heru siqxritse-kurat
hqwd iri-sirexkutqkurata a kuka-ke-rdhuras (36) heru axriwa-ku
ia-sii ndwa ruwksditqkurduxta kd-ka (37) u-kqa rihuksu wttqhuka-hn
he weqxritdkqraritsaktu i-ra-sa (38) heru axriwa-ku U'kqa rutirikd-
witat astqtsqwqskdtus u-kqa kawika-tit (39) u-kqa wesiaxritqwiuxkt-
tawdtpqri hetsi weqxritdkqraritsaktu (40) heru axriwa-hi rawttq-
kardisu axrawikd-ra kd-ka heru axriwa-ku

woman Meat-child-girl. (23) Right here the sun is standing
(e.) and she was sitting in the back (e.) the one that is (e.) Meat-
child-girl. (24) Then said (e.) her mother, ''Meat-child-girl
are you hungry?" (25) Then she put them in for her (e.) the
one that is hers (e, ) plate (26) all she ate up (e.) then again
she said (e.) ''More!" (27) Then said (e.) the mother, '*You
don't usually do that." Then she said (e.) "Mother, my
head hurts." (28) Then finally she became sick (e.) finally
she was no good. (29) Then said (e.) her mother, "I want
them to treat you." (30) Then said (e.) that (lying) girl,
"No." For now she thought, ''They are going to find
me out." (31) Nevertheless her mother said (e.) " — They
are going to treat you." (32) Then they went to get them
fe.) beavers. Oh just when they came in (q.) — then
now just she was tumbling about (e.) secretly. (33) Then
she said (e.) "Oh, thefools 'top-faces' (faces like a top) 'long-
tooth-ones' 'big-stomach-filled-with-water'." Then she called
them many names (e.) (34) and they did not discover her
image (dissembling) (e.) then they got out (e.). (35) Then
they M (Mit to get them (e.) again when they would go for others
(e.) t irt'ii they would not find any, (36) Then said (e.) her
father. "Now they are going to go and get crows." (37) Oh,
just wlii'ii they came inside (q.) then she was saying allsorts
of mean words (e.) that one (lying). (38) Then she said (e.),
"Oh, the fools, flat-chapped-feet, oh black eyes." (39) Oh
they were jumping up and down and back and forth (e.) but
she was saying all kinds of mean words (40) then she said (e.).
Suddenly he sang (e.) crow "then he said: (e.)

Weltfish, Caddoan Texts 69

(41) 'Hsasiri kurustirdhuras ketsku werarutsiksawatstikati'

hara^ru-a

exkavmtiksa*ru he kustirahuras

^^iru axru'tsia axrararu-ku (42) he- axrawiha titaku raru wite*-
^Ihukitau'kvt awa^hiri ruwiri ruwitiwdkta (43) he iweaxrawikdrqu
h^ axrawd'ku

'Watku* rikakdtuvt tirqxreUu*ktu''

(^4) heru axriwa-ku

''tsdsi'Ti weqrutsiksawaxtsitdwiraru'sn
he ktistirdhuras^'

(4^) heru trirutarii *tsia

''irqru'hw kd*ka"

hetti weaxrirahuriruoctsi weaxrawdka-hu kqwikd-tit wetikuwihurdsista
(46) he rawitqkarqtsu axrawd^kti kd*ka tsustit a kurahus tira-sd
ka^hi sikurasixra^u (47) rihuksu riwitiwd-ku he siaxnxtqrustdwqtsi'Ut
d siaxnxku'ttt (48) heru axriwa-ku kurqhus kd-ka pakuxtu sitix-
ruxhu'ttt tsu-raki (49) heru axriwa-ku ndwa heriru axrihutsdkatspu

(41) "Despite obstacles I could find out easily several
even if it happened that number of years ago
if were killed then I would find out."

thereupon he did thus (e.) as he sang (e.) (42) — he jumped
up (e.) right here just he jumped on top (q.) on the chest
as he crowed (q.) (43) then when he sang (e.) — he said(e.):

In vain I am not that way this suit on me."

(44) then he said (e.):

* 'Despite obstacles even if a grave would be woolly with

weeds

then I could find out."

(45) then he would proceed to da that:

Under one who has power the crow.

but she was giving him plenty (e.) she was sajdng (e.), "Black-
eye he is going to find me out !" (46) Then suddenly he said (e.)
crow, old woman and old man, "This one (lying) not
is your child." (47) Just as he said that (q.) then they dragged
her outside (e.) and they killed her (e.). (48) Then said (e.)
to the old man the crow, "Long ago they must have killed
yours girl." (49) Then he said (e.), "All right." Thereupon
6

70 Publications y American Ethnological Society Vol. XVII

Ica^kd iriwitihirasa (50) ii'haa hern axrewihdu*kat he weaxrara—
rukd'tasa rdrewd*tuksu (51) he rawitakaratsu rawduxkitspixtsa
he axrqhe-rit tsu-raki (52) u^kaa hiru raqxri-ku tswraki wesiaxrix-
re^ri'ka (53) heru axriwd*ku atira tikurauxkd'pd'kis (54) ii^kaa
riruwititsire'tsLS rakuwa-rukstvu riraku kd-ka (55) a axraraxkatdhat
he wesiqxritsirasa tswraki

they went to the stream (e.), crow being the one in the lead (q.).
(50) Oh, then he jumped into the water (e.) and they were
scattered along the bank (e.) spectators. (51) Then suddenly
there stood a mist then he brought her out (e.) girl. (52) Oh
there she sat (e.) girl when they took her out (e.). (53) Then
she said, (e.) ''Mother, she treated me poorly." (54) Oh there-
upon they realized he is a wonderful one that (sitting) crow.
{b6) and they got out (e.) and they had with them (e.) girl.

MEAT-CHILD-GIRL .

(Free translation.)

Once there was a village and in this village lived a girl named
Meat-child-girl. Her parents were wealthy and she was their only
child and so they lavished all their love upon her. She had a plate
of her own which was so large that she could have generous quanti-
ties of food placed upon it. When the tribe went hunting she rode
ahead on a fine horse.

Once while they were far from the village on a hunting-expe-
dition, winter overtook them and so they made their camp among
a grove of hackberry trees. When the boys and girls would go to
fetch wood, they would have a way of sliding across the ice. This
the girl's parents forbade her to do. The boys would use long sticks
that they would call sliding-sticks. A boy runs a way with the
stick and then mounts it, the stick carrying him along for some
distance further. The girls had forked sticks ; upon the fork they
would place their packs and slide along upon them. The more
slippery the ice, the more fun it would be. The wood is carried
across the ice to the camp.

They camped there for a long time. Among the people lived a
wicked old woman. The girl was hated because of the many things
her parents lavished upon her. One day the wicked old woman
asked the girl to come into the woods with her to get wood. When
they were in the woods she said to the girl, **Let me delouse you,"
and she consented. The old woman had hidden about her a very
sharp stick and as she pretended to pick at the girl's head, she
pushed the stick into the girl's ear and killed her. The old woman had
magical powers. She blew into the girl's mouth and took off her
skin and then crawled into it herself so that she might impersonate
the girl. She threw the skinned body into the stream.

Weltfishy Caddoan Texts 7l

She arrived with the wood during the afternoon. The old
woman who was impersonating Meat-Child-Giri went into the
lodge and sat down at the west in the best seat. Her mother asked
if she was hungry and then set before her her plate filled with food.
The old woman ate it all up and asked for more. The mother
wondered about this as this was not the girl's usual habit. Then
the girl complained of a headache and finally she became very
sick. When the mother proposed that she be treated, she refused
for she knew that she would then be exposed as an impostor.
However, the mother decided to compel her to be treated and she
called in the beaver doctors. As the beaver doctors came in she
was secretly tumbling about and calling them all sorts of names, —
fools, face-like-tops, long-tooth-ones, big-stomachs-filled-with-
water, etc. However, these beaver doctors did not discover the
true character of their patient, and they left the house. Then
others were called but without avail, until finally her father decided
to call upon the crow-doctors. As they entered the lodge, she
hurled epithets at them under her breath saying, '*fools, flat-
chapped-feet, black-eyes." The crows began to jump back and
forth over her and then the head-crow singing a song, jumped
right on her chest. He began to sing:

'T could readily find out.

Even after many years have passed

Whodidthekilhng."

As he jumped onto her chest he continued to sing :

**It is not in vain that I wear this magical cloak.*'

Then he went on:

''Even should the grave be old and overgrown with weeds,
still I could find the killer."

And further he sang:

"You are now in the power of the crow."

She began to shout derisively at him saying, '*Black-eye, so
you are going to find me out."

Suddenly the crow told the girl's parents that this was not their
child and they at once dragged her out of the lodge and killed her.
Then the crow said to the girl's father, *'Your daughter must have
been killed a long time ago." They followed the crow to the stream
and he jumped into the water. There was a crowd of spectators all
along the banks. Suddenly a mist rose from the water and the
crow brought the girl out of the stream. There she sat and she
told her mother how miserably the old woman had treated her.
Then they reahzed how wonderful the crow was and they took the
girl home with them.

72 Publications, American Ethnological Society Vol. XVII

15. THE BOY WHO MAIIRIEB A GHOST WIFE.

(1) he asku raruhura^ru qxruksitat ruxra*ru rihskira-wa ihera*ku
tsu-raki (2) iasti hawa he triwttikttqwi (3) he piraski tiheta'ku
axrd'ku hqwa karawitrkd-pd-kts (4) he tsu*raki irikuxreruratsikstq-
tate-tit (5) ru wewitiraxkdtqat rwrihvra he weaxrerdhta titkq-
kusdrista resd'TU (6) d-kaa tsu-raki a piraski siwituxre he ira'ku
pi-raski he axrarirutste tsiti-raki^ (7) he kqru*vt titrinveru'ta
karu-U'te-nt (8) heru axriwa-ku pi-raski tsirw rexra-wi-rdkuxta
he' ctixwitsa (9) heru" weaxrqra^rat irikuxri-hi* he axrarawird-kaJb
pvraski (10) he ru*axnxkqwii*tit he axrixwaki wewitira^wi-rq'kat
pvraski (11) he rikqrarutsid^hu hu- wewitirawvrqkat piraski
qxntkakustqrit re*sd'ru (12) he* kctsi ru'irerdxwari he tsu-raki
axrixkirdwaxtstttt (13) heru axriwa-ku iasti dxrqwaktit axrawd'ku
wewttqtuxraktqrapitd^haksta tswraki wewittxkira'wa (14) heru-
weaxrararitsaxkdvsat iriaxrqkttke*u tsihe witirarUsaxkdvsat (15)
kukqrawdisqkuxkqri he axrahurdhats tsu*raki (16) H'kaa rexkuka*
pd'ktsu isastid iasti (17) mwekuxrira-wiu he axrawaktd tqrwtsius
(18) ketsi weaxrira-rdxkqru heru axriwaktit tqru'tsius (19) re^sa-ru
axrawa-ku kdsiwa*kn wetataraktaxkatduxta heru amraxkatorot

(1) Then same place they were camped (e.) the reason was
she was sick that other girl. (2) Her father also — he
was at the head (q.) (3) and boy over here he was (e.) also
he was not poor (q.) (4) and girl someone liked her. (5) There
they went hunting (q.) further and they knew (e.) he is
going to be (sit inside for him) son-in-law of chief. (6) Oh, girl
and boy they were handsome (q.) and that boy then
he liked her girl. (7) But it wasn't that way the way it is now
he couldn't see her. (8) Then said (e.) boy, ''Wait, I am
going on the warpath then I return." (9) Then as they were
going (e.) way off some- where then he went on the warpath (e.)
boy. (10) Then there they killed them (e.) and they said (e.),
"He has gone on the warpath (q.) boy." (11) Then that was
not the custom oh when he goes on the warpath (q.) boy
the one that is going to be the son-in-law (e.) chief. (12) Then
but ^s they were travelling about then girl she sickened (e.).
(13) Then said (e.) her father he announced (e.) he said (e.),
*'We must turn back (q.) girl she is sick (q.)." (14) Then
when they arrived home (went among) (e.) where their village
was (e.) just as they arrived in the village (q.) (15) it was not
many days (q.) and she died (e.) (she got lost) girl. (16) Oh,
they were very miserable her mother and her father. (17)
Some time after that then announced (e.) the apprentice.
(18) But they were planting (e.) then announced (e.) appren-
tice. (19) Chief he said (e.) ''You must say, 'We are now going

Weltfish, Caddoan Texts 73

(^0) rurrhuxri'hi witihurarasd^a tsurctspd-ku'^ (21) hiru

. n'^iaxraMqlcuwu he axrqwakdsakta we-tdkarikstiwitsa pvraski
(22) ndwa " iweaxrd*ku kqrixwitska piraski tasdxwttska e*kaa
tsufaki kuatute-nt (23) he rawctakarqisu axrqwa-ku isa-sti
hu*' tiki resaru tuxkut tsu-raki (24) u'kqa piraski wituksakq-
"^'(^'xtsu ru witiruhurq'hat (25) axrqwd-ku ru piraski atird kiru-
^dhirahats kirurahura-a (26) hem axriwa-kn isa-sti tiki rihuksu
tax^aktaritsaxkdvsat he re-hurahats (27) he tirirasakqku herjrutatq
tiwi'Jcu (28) irituxrdrata heru axrurahiwits wewitisaku-risat he
P^'Yaski witiaxrutstahure-pu (29) wdirawdtsu-ra heriru axriat
mhtatawie-riksat kqrdwitvktta kqtse-hqrd'ku (30) heru** axrqat
ira6 a qxrdhe*sa he hqwd qxrd-he^sa (31) pitku aaxruxrdtke*a he
^^y%'he'sa he weaxrawitsuxta irvaxrakitki-u (32) heru qxrikitawvtit
O'^r^re-wdtira rawttikitkqha^ruat (33) heru axriat iri axrqwa-ka
isa'sti ruti'tu'tqtq (34) he hiru qxrutse-ta arwsd wtti-sa (35) M-tu
'^itiwa^ku isa-sti arwsd sitiik uwu td e trird-sa (36) d-kga riweax-
raki/Jcat pi'raski nntirqtstkstqa (37) heru axriwdska pi-raski tqku
iriruasexkuksqwatstiwaxte-ku'tu iriru'tqta*kusta (38) a aocrute^ tri-

huiiting. ' ' * Then they went hunting (e. ) . (20) Way off somewhere
the name of the place is (q.) Gurrs Mountain. (21) There they
wefe travelling (e.) and someone seemed to say (e.) **He has
arrived with a herd boy. (22) Now as he was sitting (e.) they
did not think boy that he wanted oh, girl I wish I could
see her. (23) Then suddenly said (e.) his mother, '*0h son,
chief his died girl." (24) Oh, boy he was eating there
right then he stopped (q.) (25) he said (e.) that boy, '^Mother,
where did she die, where is the place?" (26) Then said (e.)
his mother, *'Son just when we arrived at the village then she
died. (27) And there where the sun travels there's where her
grave is." She said, (28) '^There's where the graves are." Then
suddenly (e.) (there appeared) the sun had gone down (q.) then
boy he tied it around his waist (29) he had an arrow-pouch.
Thereupon he went (e.) to see the grave (q.) he was not
mounted (q.) he was afoot. (30) Then he went at night,
and in the morning (e.) and another morning (e.) (31) two

nights overtook him (e. ) and in the morning when he was

about to complete his journey (e.) where the village was (e.)
(32) then he sat up on top (e.) he was looking about (e.) there
the village was extending, (q.) (33) Then he went (e.) where
she said (e.) his mother her grave is at a certain place. (34) And
there was her grave (e.) horse is lying (q.) (35) because
she said (q.) his mother, *'Horse they killed for her." So
there it lay. (36) Oh he cried (e.) boy it hurt his feeUngs.
(37) Then he thought (e.) boy, '*Right here even if I should
proceed to starve to death I am going to sit right here !" (38) And

74 Publications, American Ethnological Society Vol. XVII

ru*witikatawe*raku dta-imkat he iweaocrd'hesa he hiru axruxtsakurdvnre
(39) hern axriwi'tit pi4a axrarewdat irv axrakttkahaxku^ (40) he
rawttakardisu axraramskgwatat resaru iri*axrarurqka'wi (41)
tswraki iriaxruksaka-wi kgra-rdtd-u (42) hern axriwitska pvraski
d'kga rutuksat kird-taku karakd-ku (43) hem axriat rihuksu witU"
ta aocrarikakuhurctspgtat iri*rahiwdtgm (44) he axrarcwd^ta he hiru
ti irirgsdkgku ruraxkusaxriraspi ru wkgtat (45) he hiru riaxrdxku
tswraki ru rihira wdutpiu (46) he axrahastii-ku tuxpg'hat ru i-raxku
he kuxrardvta (47) heru axriwa-ku kgresirvhu'ka iritgkuresuksku
(48) heru axriwi4it pi*raski weaxrd-he^sa (49) heru axriwa-ku
ritgku hdwa sukspi-ttt su^'huri irirakttsukdtawi^ aru witita-ruts
wekqrawttitdraxkis (50) wewitiriwaxte*ku'tu a hqwd weaxrahatstd*-
(51) aqxrutstqkurd*ru kskvtiks iaxrqmtspu he rahiri weqxra^ku
irrru qxrvku (52) tahetqku axrd*ku kqrakawitqtqku (53) he
tirasdkuxku sihuks iriqxritpdwaktit (54) heru axriwa-hu tsu'raki
kqweruxrqtsd'us (55) ru axriwd-ku hqwd kawerdhatstd'his (56)
piraski axrqwa'ku d*hu heru axrutsia tsu-raki (57) tcmkuwitwtu

all night (e.) he stayed he sat there leaning against it against
the grave and when it was morning (e.) and there the
sun was very bright (e.) (39) then he sat down (e.) man he
was looking (e.) where the village sits (e.) (40) and suddenly
smoke came out of (e.) chief where the dwelling is (e.) (41) girl
where she had hved mud-lodge. (42) Then thought (e.) boy,
''Oh, I'd better go there someone must be in there (sitting)."
(43) Then he went (e.) just then he did that (q.) he peeped
in (his forehead extended over) where the door was. (44) Then
he looked about and there here where the sun travels (the
south side) the seat on the end (southwest seat) there west
(45) and there she sat (e.) girl there that way (direction)
she was facing, (q.) (46) And she was making a string (e.) belt
there that one then she probably knew. (47) Then she said (e.)
''Don't come in right there you must sit." (48) Then he sat
down (e.) boy when it was morning (e.). (49) Then she said (e.),
"Right here again sit down this way just inside the vesti-
bule (where the water bends)i Then he would lay himself down
he was not strong (50) he was starving to death and also
he was thirsty (e.) (51) the days numbered (e.) four as he
came closer there (e.) and finally he was (sitting) (e.) right
where she was (sitting) (e.) (52) over there she sits (e.) he
wasn't sitting next (to her) (53) and this day (sitting) the fifth
then she talked to him (e.). (54) Then she said (e.) girl, "Are
you hungry ?" (55) Then she said, (e.) "Also are you thirsty ?"
(56) Boy answered (e.) "Yes." Then she did (e.) girl,

^ A seat at the end of the vestibule inside the second door to the lodge
proper, on a raised hump of ground that is found there. Literally this
can be translated as where the stream bends.

Weltfishy Caddoan Texts 75

kutstaxkataxkiripaxki he axritkiixkqkus ta-kaski witihuka (58)
heru axrutsia d axritara&kqkus a kgrdaxrikdrikats he axrakdwaki'ta
(59) hawq ruaxririkird-ru* hqwa rikuwitu4u tskdrutski a kqrdqx-
rikifskqrihats (60) he axrqkusd*rit hern axriwa*ku tsu-raki hd-a
irutkusarikqku riwitikasi'uts (61) heru axriwa-ku tqku tdkeha--
ratsta (62) he rdwatqkardtsu he axrghakdpaxta (63) rwwdikit-
kaha- ruat heru- U'kqtat iaxrahakdpakta (64) he rawttqkardtsu
aocraraxkaksqwa aoorqke-hqntsdxkqhat (65) he kqraaxrirqkutkqu
iri'kuQorixwqkid'hn (66) hetsi* tswraki axrahii'kitqku (67)
U'kqa he qxrutttkaxta-ka'at kehdxriri kukardwitirakutdke-nt (68)
a axrqk&harawqtsi'tit ru* ise*ru witiraxkaksdusqt (69) heru
axriwa*ku tsu-raki trititariusta (70) kskitiks tutstdkuraruksta rake*-
haxru'kahu (71) he-tsi piraski istii- weaxratdraxkis iaxrahakqwa*-
xtsu (72) askuu' dwite-ru td-kaski he* kakdxkqrihats (73) ise--
ru wiU'ra-a raxkuratked-ra hern witaxwd-ku tsu*raki the raku-
saxku kasikukitqsa (74) he ra-hiri iwerake-haxru-ka (75) he
tiwerqkehaxru'ka heriweaxrutakistaxrh-rhrit (76) he rdhi-ri trim
axri'ku tsu'raki axrakusarawerqku he riweaxra-ku (77) asku

(57) it was only so large a little yellow kettle (brass) and she
placed it on the fireplace (e.) dry meat she put in (q.) (58) Then
she did (e.) — she placed the dry meat upon it (e.) (plate)
and he did not eat it up (e.) and he filled up (59) also she
gave him water (e.) also it was only this size (q.) water-pouch
and he did not eat (drink) the water up (e.) (60) and there
were beds (e.). Then said (e.) girl, *'Look, that middle bed
you can lay yourself there." (61) Then she said (e.) '*Right here
a dance is coming." (62) Then suddenly — a drum sounded
(e.). (63) The village extended that way then west side when
that drum sounded (e.) (64) then suddenly they began to yell (e.)
a dance passed through the village (e.) (65) and he couldn't
understand (hear the words) (e.) whatever they were saying.
(66) But girl she was sitting on top (e.). (67) Oh then the
dust passed around (e.) in the room he could not see them
(68) then the dance went outside (e.) there clearly they yelled
along (q.). (69) Then said (e.) the girl, "They are going to
do that (70) four these many days are going to be for the dance
to come inside." (71) And so boy again he was strong (e.)
from eating. (72) The same she would give him (q.) dry meat
and he would not eat it up. (73) Clearly it went on (q.) when
it became night (e.) then she would say (q.) (e.) girl, ''That
other bed you may lie upon." (74) And finally when the
dance came in (75) and this time as the dance came in he saw
their shins (76) and finally right where she sat (e.) girl
the bed that was behind (e.) and by now he was sitting there (e.)
(77) once he would eat (q.) and they would fill up (e.) all day

76 PvblicationSy American Ethnological Society Vol. XVII

witihd'kqioa'xtsu he sttaxkdwakiit sakuxki'tu (78) iw^ct^xra'-
kehaxru*ka iras he ra-hiri weaxruta-k^riku tsaxrihs (79) hk
taxkeha-rawatsi'td rw isearu taraxkuksdusgt (80) a* raxkurd'tawe
he tsaxkahdxriri rarii terawikd-ra (81) rahi-ri ruiriruaxrvku tsuraki
weaxrqwd'ku tvtqku suhurukltawvttt (82) he weaxrd'he-sa rdriwvtsu
heru axriwa-ku tsu-raki (83) ndwa tatirdi-ta trirgsutatsiksd-ra irasi"
ra (84) heru axriwa*ku he hqtod iriresuxrd*^ utrvrikwtasjftit (85)
heru axriwa'ku piraski (86) he iriruvt he-re'tuksitska rihukaii
itqwitsa heru re'tsiritirasta (87) a axrqwd-ku tswraki he kitu
retirdi'ta irirasutqtscksd'ra e* ri'tuxra^^ tirasl-ra (88) heru
axriwa-ku tsu-raki e ku'ra-ru kqresutsia tirasku (89) kwisutd'ra
he hqu)d kqrereskutsie'riksta (90) he ke*tsi iweaxra-ke-haxru^ka
he kitu we raru qxru'tse-pe-riku wttiit tsaxriks (91) heru axriwa-ku
tsu'raki wetuxrqrapitav)d'haksta wetuxkarikstiruxtsi (92) axrawa-ku
tsuraki witiraxkika-ku dsas d d-as wttixwttska wetixhurq'hats (93)
heru aocriwa'ku tsu-raki trikuxrasitska kuraru- kqresutsia (94) e kitw
weqxruhunt tsaxriks tsu-raki (95) we raru siwtturai-wat a sirax-
kuhutsqkdtspqra d pt-ta he tdxkttqku raxkurewdtira (96) he weaxra-
wa-ku tsu-raki wetqrdxvxi^ kuwekqrdaxrutsi^ wesiwdisdwa-hu (97) hi

(78) when that dance came in (e.) at night then finally he
saw them (e.) people. (79) And the dance would go outside
so clearly, then they yelled along (80) and at times then
among the lodges just one would sing a song. (81) Finally
right where she sits (e.) girl then she would say (e.), ''Right
here sit down upon. (82) And in the morning (e.) just then
then she said (e.) girl, (83) *'Now, I know what you made
up your mind about when you came." (84) Then she said
'' — also you are the cause of it this that happened to me."
(85) Then said (e.) boy, (86) "— that's right I had thought
just when when I arrived then we would be together."

(87) Then answered (e.) the girl, *'Now all I knew the
intention you formed and I caused it this your coming."

(88) Then said (e.) girl, ''And anything don't do you here
sitting. (89) If you do then again you will not see me." (90) And
so when the dance came in (e.) and all now just he could
clearly see (e.) they are (q.) people. (91) Then said (e.) the
girl, "They are all going to turn back there is lots of meat."
(92) She said (e.) girl, "They are always crying (q.) your mother
and your father, they think, 'Now he is dead.'" (93) Then
said (e.) the girl, "If that is what you want anything don't do."
(94) And entirely she was back to (e.) human (hfe) girl
(96) now just they talked together (q. ) and they would go to
the stream (e.) and man — he woidd sit on top (e.) he
would be looking about (e.). (96) Then said (e.) girl, "Now they
are coming." There was nothing about her (strange) they lay
together (q.) (97) and he was married to her (e.) and man

Weltfish, Caddoan Texts 11

weaxraktaku a* pvta weascrardd'hu re-ksu siraxkuwaa (98) hem
axriwa'hu tsu'vaki rahe-sd riwetqwdsdwsta kitkahaxweriksu (99)
hem aocriwa^ku pi-ta e retkttawitiksta (100) tsuraki axntaru'stu hem
axriwa'ku weimvitsd'hu (101) he-tsi pvta irakitaku hem axrurahiwits
axraxkUawa-riki (102) ru axriwa-ku pi-ta ruweraxkitawd-nt (103)
he4si irawa*riki m axririwaki hii^^ tdxkdaku he hdvxt rerdwiska-
watd'ku (104) hem axntawird-wu tsihe wewitawdd'hu he pvta
rttaxre-iawira (105) a axrahu*pu he pvta him a siaxrvku ii'kaa
witiratsikste-hii^u (106) hem axriwa-ku pi-ta ndvxi tiretku (107)
hem axTariwaki ti-rdwihat (108) e-kaa asas tixkd'pd'kcs tixwitska
wettxrdkurahats (109) axrawa*ku pi4a tiwesiresute-nt tisiretku
kasardpaki msiti-ku (110) ii-kaa he weaxrurekstariruxtsi (111) he
tsuraki kuwekardaxmratsikse kuxrutkahd-ra i-rdwihat (112)
siwitixrakirikuxkisum-ku tihe rdwihgt (113) hem axrvtsia
kuxrikstdrixku td-kaski a siaxrirdwqu (114) hem axririwaki i'rdwi-
hqt tsiru ti'vt irirara-ra (115) kukusutsitsakura-m kskHiks he
raraxwAsa (116) hem axrvwu hem axriwa^ku tsu-raki ndwa
toetqsut^'nsta mkesixrakta'ra riwahdrikta-kii (117) hem axriwa'ku

he was bringing them to them (e.) corn for them to eat (e.).
(98) Then said (e.) girl, ''Tomorrow they are going to arrive
the advance-scouts." (mud-lodge-seers) (99) Then said (e.)
man, "Well I am going to sit down on top." (100) Girl made
fke. Then she said (e.), ''They are arriving." (101) And
man as he sat on top then there appeared suddenly (e.) those
that were. standing on top (e.). (102) Then said (e.) man there
they are standing on top. (103) But those standing then they
said (e.), "Oh, someone is sitting on top (e.) and also smoke
is coming out." (104) Then they went down (e.) just when
they were about at it (q.) then man he came down. (106) Then
they went inside (e.) and man there — they two were
sitting (e.). Oh they were all happy. (106) Then said (e.) man,
"Now here I am (sitting)!" (107) Then said (e.) these here
stopping (sitting), (108) "Oh, your mother, they are miserable,
they think, 'He is dead'." (109) Said (e.) man, "Here you
(plur.) see her here we (2.) are (sitting), you must say, "There
they (2.) are." (110) Oh then there was lots of corn (111) and
girl she was not feehng well (e.) she probably was smelling
those sitting. (112) They were looking upon this and wondering (q.)
these others these sitting. (113) Then they did (e.) they
must have had with them dry meat and they each gave them
some. (114) Then they said (e.) those (sittmg), "Yet it is
far off where they are coming. (115) It probably will be so many
days: four before they arrive." (116) Then they went (e!)
then said (e.) girl, "Now you are going to do: go bring
sticks plum-bush." (117) Then she said (e.), "Right here you

78 Publications, American Ethnological Society Vol. XVII

tataku tasakdtarutsi'Sta trirghakttsku'ki (H^) heri axrawa^ku
kuraku-ru sirgkuwaure-nt (119) hern axriwa-ku tsu-raki (120)
Lskuruuxkitd'ta kn hqwdkakirdkusta dstdiwari (121) tsi itwuuxkttd*-
ta he hgwd karereskutsierikvsta (122) heriaxrwta hern axriwa-ku
ndwa he iriaxrgrutsi riwahdriktd*ku (123) he riaxra^wikitsutsqi
kukgrawttirikdwa-ru'tsat (124) hern axriwa-ku tsu*raki asku weturav-
wits (125) he istu risiaxru'ta U'kga pi*raski wttitdraxkis (126) he
axrqwikttsutsgi he tgrutawatitgwirii'tit (127) he ra*hiri axrawa*ku
tsu*raki wettkukd wa^rwtsat iri ise-rvt kuruxria tsdxriks (128) a
wUigxruxpakstgrgrahuriwa-rtt heru axriwa-ku tswraki (129) ndwa
wetaskuktgku (130) alias wesitikute-riksta d- gsas d d*as wesiru-te--
rtksta (131) a axrgwa-ku tswraki ndwa rwsikstdra* tdwgxtsa-ku a
kewaut rardtsa-ka-ru"^ (1^^) heriru axnUsia pi'Toski a axra^rgra
(133) heru axrutsia kitw asiaocrgrawiska-uts (134) u-kaa kgrgrurg-
vAskghargwire-ra-hu tdwaxtsa-ku a kewgut (135) heru axriwa-ku
tsgpat (136) ndwa wetaskuktgku iritiretsixtirdstgrit kukgreskuxre"
tsdrisa (137) a- kukgre-sutsia tirdhuriwgwi tsgpat kuraru gsutsid-ra

(138) he rawttgkardtsu axrgwa-ku pi-td axrakltgku wetaktgkuwa

(139) akirikutiit idsti a hgwa pi-raski ia-sti gwit irikutaktgkuwa

(140) ii'kga wesiaxrite-rtt heru axriwa*ku tsu-raki (141) kgresi-

are going to place them behind the very sharpest stick." (118) Thus
she said (e.). They pretended that they wrestled. (19) Then
said (e.) girl, (120) "If you overpower me probably again
there will be no ways that I may be among. (121) But if I
overpower you then again you will not see me any more."
(122) Then he did that (e.) then she said (e.) now thjen where
they are (e.) plum-sticks (123) then there he threw her on
top (e.) it didn't stick her. (124) Then said (e.) girl, *'One
time is left." (125) Then again they did that. Oh, boy
he was strong. (126) And he threw her on top (e,) and he
would fall upon her. (127) Then finally she said (e.) girl, ''Now
it is sticking me," when clearly she became human. (128)And
she straightened about her head (e.) then said (e.) girl,
(129) "Now, you have married me. (130) My father now they
shall see me and your mother and your father they are
going to see you." (131) Then said (e.) girl ''Now go bring
them cedar tree and ragweed the white ones." (132) There-
upon he did (e.) boy then he brought them (e.) (133) then
he did (e.) all he laid the smoke inside. (134) Oh the smoke
smeUs good cedar and ragweed. (135) Then said (e.) woman,
(136) "Now you have married me when we are going to be
together don't ever scold me (137) and don't do anything
these hving women just anything to do." (138) And suddenly
said (e.) man one sitting on top, "Now they are travelling
this way." (139) And here it was they her father and also
boy his father first they were the ones that travelled (140) Oh

WeUfi&hy Caddoan Texts 79

rdktaxkVkat hqwd wesireskute-nt (142) U'kaa ruhe-taku weaxra-
raituspitspu axnxwake-hu tsuraki wewitvku (143) u*kaa kukq/rdwdf
i'kiwira askuu- iriwtti^ vrvaxrutslksu-a (144) iwereraritsaxka he
weraktaku (145) ikarurerikatiha'rihvt i'siaxrd*ku a-kir uwekutiraz-
kdtawu (146) a-ki ira*ku prta wekutiwitska hetaku tsapat
kud'tu'td-ra (147) he axratsikstaa kuxruxre'tats ruwtturahiwds
hirii axrikutsta tsapat (148) ram witikut u-kaapiraski awdq-
ruksawatskikikspari he hqwd kqritqtsiksta (149) ndwa tvrdrd-ku
TU'iriwdu'ta (150) triwerututsira'i'tustd'Tu* ,

when they saw her (e.)! Then said (e.) girl, (141) **Don't cry
again you see me." (142) Oh, way back there the word
arrived (e.) they were saying, (e.) *'Girl she is there." (q.)
(143) Oh, she is not different same as she was (q.) the
way she looked, (e.) (144) They are now in the village and he
is married to her (145) it was not one year they stayed there (e.)
and they were all going hunting (146) and that man he
wanted some other woman to do something. (147) And
she got angry (e.) (he hurt her feelings) she found out and
suddenly (q.) there she lay dead (e.) woman (148) just
she died (q.). Oh boy he would wander about crying in vain (q.)
but again she did not pay attention to him. (149) Now this
w^ay (story) that's what he did (q.) (150) that's all of the story.

THE BOY WHO MAHTtlED A GHOST WIFE.

(Free translation.)

They camped at the same place for some time because the girl
was sick. Her father was the head chief of the camp. In the same
camp was a rich boy who loved the girl and wished to marry her.
When the people moved camp and were travelling further along,
word went out among the people that the boy was to become the
chief's son-in-law. They were both very handsome, and the boy
was fond of the girl, but he did not visit her as the custom among
us in those days was different from that which is current today.

One day the boy told the girl that he was going on the warpath
and asked her to wait for him until he returned. While they were
off hunting everyone remarked that the boy had gone on the
warpath. It was the custom in those days for the boy who is to
be the chief's son-in-law not to go off on the warpath. As they
were on the march the girl became iU. The chief then announced
that his daughter was sick and all should return to the village.
A few days after they got home the girl died. Her parents were
broken-hearted.

The planting season then began and after the planting was
finished the chief told the apprentice that he was to announce

80 Publications, American Ethnological Society Vol, XVII

that they were to go on the hunt. While they were on the hunt
they came to a place called GirUs Mountain. There the boy rejoined
the people, bringing with him a herd of horses that he had captured
on the warpath. They did not remember that the boy would be
very anxious to see the girl that he was to marry and it was not
until he sat dow^n to eat his meal that his mother told him that the
chief's daughter had died. When he heard this the boy at once
stopped eating and asked his mother where the girl had died. His
mother told him that the girl had died just as they got to the
village J and that her grave was to the south where the graveyard
was.

In the evening he prepared himself for traveUing. Fastening
on his quiver he set out afoot to find the girl's grave. He travelled
two days and two nights and on the second day of his journey came
within sight of the village. He sat down upon a hill looking down
at the village, as it stretched out before him in the valley. Then
he went to the place where his mother had told him the grave was
and there he found a dead horse that had been killed for the girl.
The boy cried bitterly for he was deeply grieved and he resolved
never to leave the grave even should he starve to death. All night
he lay against the grave and in the morning he sat looking over
at the village, when lo and behold he saw smoke coming from the
chief's house where the girl lived. He thought he had better go
and see who was there. As he peeped through the doorway into
the room he saw a girl sitting inside ; she was sitting in the southwest
seat facing west and weaving a belt. Although she did not look
in his direction she apparently knew^ he was there. She said, ''Don't
come in, just sit down right where you are." He sat there until
morning and this time the girl said, *'Come and sit downright
in here near the door." As the days passed he kept moving closer
and closer to the girl; this continued for four days and all this
time the boy had had nothing to eat or drink and he was weak and
hungry and would from time to time lie down. Finally on the fifth
day the girl spoke to him and asked him whether he was hungry
and thirsty. He answered that he was. Then she took a very
diminutive brass kettle and put it on the fire and in it she cooked
some dry meat. Then she served it to him and although the portion
was very small his hunger was satisfied long before he had eaten
it aU up. Then she also got a little waterpouch and offered him
some to drink and this time too his thirst was quenched long before
he had drunk enough to empty the little pouch. Then she told
him to lie down and rest upon the middle bed and that there was
to be a dance and that the dancers were coming into the lodge.
Presently he heard the sound of the drums to the west of the village
and there was shouting and then the dancers passed through the
village. He could not understand what the dancers were saying,
but the girl who was sitting up on her bed apparently did. Dust

Weltfish, Caddoan Texts 81

aro^ about the fireplace but the dancers were invisible to the boy.
Thei the dancers left the lodge and this was clear to the boy by
the rt^ay in which the shouting seemed to leave the room. The girl
told him that this performance was to be repeated for four days.
Meaiwhile the girl continued to give him dxy-meat and he grew
stroiig again. The dancing went on as the girl had said it would,
and 3very night after the dancers left, the girl would assign him a
different bed, so that he would get progressively closer to hers.
At Ust the boy could see the shins of the dancers. Finally the
boy aad the bed right next to the girl's and that night he was
able to see the dancers clearly; they were people. Then they would
leave the lodge shouting as they went along. Sometimes someone
would sing a song in one of the lodges. The lood that the girl gave
him Was also pecuUarly satisfying ; if they simply ate once a day
that was enough to satisfy their hunger for the entire day.

Next morning she told the boy to sit down right next to her
and she spoke to him. She said, ''I know what you came here for."
Then she continued, "You are the cause of what has happened
to me." "Yes/' replied the boy, ''I did do something that I
shouldn't have done, but I thought we would be together again as
soon as I returned from the warpath." Then the girl said, ''I knew
what you intended and it is I that have caused you to come here.
But reniember not to misbehave in any way again or you will lose
me forever." This time when the dancers came into the lodge he
could see clearly that they were people.

Then the girl began to be clairvoyant and she told him what
was going on at home. She said, "They are returning from the
hunt and they have plenty of meat. Your mother and father are
erying for they think you are dead." Then she told him again
that if he wanted to have her he must remember to behave at all
times. Now the girl had come back to life and began to act
naturally, and they talked together in the ordinary way. They
would go to the stream and while the girl swam he would sit up
on a hill and look about. Now they were married and he would
bring corn for them to eat. Then the girl said that the people would
be coming home soon and that the next day the advance-scouts
would arrive. So the boy sat on top of the lodge while the girl
was inside making a fire. She said, ''Now they are arriving," and
presently he saw the scouts standing on top of a hill looking toward
the village. They noticed that there was smoke coming out of the
lodge and that someone was sitting on the roof. When they came
closer the boy came down and then the scouts who were invited
into the lodge, saw that the boy and girl were alive and well. The
scouts were overjoyed and told the boy that his parents were very
sad for they thought he was dead. He told them that the corn
had grown well and that as they could see the girl was also aUve
-again. At this they marvelled. The girl began to feel sick and it

82 Pvblicatioris, American Ethnological Society Vol, XVII

was probably because of their human vital odor. The scouts mu^t
have had some dry meat with them which they gave to the young
couple. They told them that the people were still some distance
away and that they would not get there for at least four days.
Then the scouts went away.

The girl said to the boy, ''Now go and get some branches of
the plum bush and put them right here next to the wall. Get the
very sharpest branches you can find." Then they were to have
a mock wrestling match and if the boy overpowered her she would
again be entirely human. But if she overpowered the boy she would
forever be lost to him. Then they wrestled and he threw her upon
the sharp plum brancjjes but she did not feel any pain. Then the
girl told him that he had one more chance and this time he threw
her on the plum branches with all his might and threw himself
upon her and at last she felt the pain and they knew that now she
was entirely human. When she got up she rearranged her hair and
said, "Now we are truly married and my parents are going to see
me and your parents are going to see you. Go and bring some cedar
and some white ragweed." Then they smoked the lodge with the
cedar and the ragweed so that the odor might permeate every-
where. The smoke of the cedar and the ragweed is very fragrant.
Then she said to him, "Now that we are married, don't ever scold
me or go with other women."

As the boy sat outside he said the people were coming. There
were the boy's parents and also the girl's. She said, "Don't cry
any more, here I am again." Word travelled all through the tribe
that the girl was back and in her normal form. They were married
and lived happily for some years, but once when they were away
on a hunt the man courted another woman. When she found out
what had happened, his wife was so grieved that she died. The
boy wandered about aimlessly in his grief, but in vain ; this time he
could not bring her back to life again, for he had broken his word.

Vision and Sacred Stories.

16. ORIGIN OF PLANTING SEEDS.

(1) pdkuxtu he axruksituxku rdtara-kuki he azrvtsiksdktatsd^us
e piraski wituksku rakuka-pd-kis^ (2) heru axriwitska pvraski ru
taku* rarw ke*tiat (3) heru e ika^ri dxraruxku (4) wkwitirariwaxte--

(1) long ago — there was a village (sitting) (e.) us (Indians)
— they were hungry (e.) and a boy there was (sitting) (q.)
a poor one (2) then he wanted (e.) boy, "Right there just
let me go." (3) And — grandmother he had, (4) They

Weltfish, Caddoan Texts 83

kawu4u pi-ra^u (5) heru* kuru*axriat (6) heru axrikvtsuat he
karqtikstaktdvta wttasdxkttste^hat (7) tirakitste'hat kakatikstaktdvta
(8) weaxrakikat pvraski (^) axrahuka*tgku he axrakistutspd
tsaxriks (10) raxkukspttsata he tariwdxte-kut (11) hem siaxre-wa*
rikutski (12) iwesiaxrawd-ku kiriksrastikikat tiki (13) axrawd-ku
titaku tdtctska ratkwta (14) tatdska ratkuhu-kata-ta (15) iriwesiwdia
tsusawe (16) heru siaxriwd-ku nd'wa he sire'tarahwkatduxta
(17) he siaxri-rikitauts heru axriwa-ku hqwd pitku sttawd-tsta
ivesirikwritsi'sata hawa pttku sira-wa?^ (18) hqwa pitku sitia H^tsa-ha
(19) he riru'siaxrirvrat wesiaxrghu-ata sikqrahwat siwite-wa (20) e
wesiaxruri'tsi'sata ehe* sirawa'riki u-tsa-ha herihe siaxrwuxka-at
(21) he tihe* sirqwa^riki raru* sikuxriat (22) wesiqxrwritsi'sata
rahurvtat he rahi-ri hirii ise-rd rdxrura^ru-hat ise'rd wesiaxrqhw-
katdwdspa (23) he weaxrariwaxtekwfu pi-raski (24) hd-wa
axrahatstd'his hiru axre-ka kara^rata^^u he axrawitsat pi-raski
(25) si'wdi'tqtsikskd-pd'kts wdint kurahus iriwe'siqxri'tsirgswkata
pi-raski (26) hk axrare-wa-td' pvraski (27) tsu-vxrerepvru dxrakqri
rarqtsdwd'wi ri'wqtaxpqkusta*ru'kitq'ku (28) axrare-wa-td tinrirq-

were starving to death children. (5) Then he went way off.
(6) And there was a stream (e.) but we didn't know that
the stream was there (q,) (7) this side of the stream we did not
know. (8) He was crying (e.) boy (9) he sat on the bank (e.)
and there were bones lying about (e.) people. (10) When one
would get there (e.) then one would starve to death (11) then
two came (e.) birds. (12) When they said (e.) ''Why are you
crying, son?" (13) He answered (e.) ''Here I want to go.
(14) I want to go across." (15) What they were was (q.) buz-
zards. (16) Then they said (e.), "All right, then, we will
carry you across." (17) — they put him on top (e.) then he
said (e.), "More two are coming. When we are tired again
two they come, (18) again two they are grouse," (19) and
then they took him (e.) as they proceeded to cross (e.) they
didn't move through the water (wade) they flew (q.) (20) and
when they were tired (e.) then the other those two (standing)
grouse then they went under him (e.) (21) and those others
those two (standing) just they went away. (22) They were
tired (e.) all the time and finally here clearly was the
land extending clearly they had crossed. (23) And he was
starving to death (e.) boy (24) also he was thirsty (tongue-dry)
(e.) there was a dwelling (e.) mud-lodge and he went there
(e.) boy. (25) They took pity on him (q.) they were (q.) old
men those that took him in (e.) boy. (26) And he looked
about (e.) boy (27) sacred bundles there were many (e).
they were hanging up there were gourds on top. (28) He looked
around (e.) there where the sun sits against and there was a

84 Publications, American Ethnological Society Vol. XVII

s&'kqku here'kqrihaxka'tqk'ii re-ksu d pghuks (29) he kurahus
aarawa^riki kitu wttirqrdxpqha-at (30) tqku rcrit pi-raski Tiawa
kitU' wesitixra'U i-weaxra-istqWit he aocrtxwqki wesdatdrd-u (31)
e rdkirvku ru'siaxrcri'Ta-ru pahwks re-katstlkvau a riki-su
(32) u*rqdxka'tit a r&ksta*ka hqwd siaxrira'TU tsuvxrereprru
witvpqhustaru'kitqku (33) herirw axre'a iriwesiaxntpd'wakttt
(34) ruriwe-tard-ra pa-ri tsuvxrkrepvru tirukstd4qwe tsiru
tire-rdtqwe rdkirvku (35) ru tsPit rirusiqxre*ra^ rikutski

siaxrirata iriwe'Tqrdrtxku'ku iriwetararu^witspa tirukstd-tqwe
(36) he tsiru tire-rdtsqwe rdkirvku ts^skiit rerqtsqwe tsuvxrkre-
pvru (37) iweaxrd'ioitsa*^ he tsiru axritaktqtsd^us (38)
nqwa iweaxra*ioitsa^^ siwtti'tqtsikstd re^sd-ru (39) iweaxrqrax-
kd'tvi a* axrqwd'ku ru* tqtvrd^ ti-axrawkatqwd-riki (40) herii
axriwa*ku pi-raski ti-tqku ru khrvwu ketskuxki he rqwitqkaratsu
ra^wdkqra-rua (41) hkru axriwa-ku axrawqkqrdru'ta tarahd tirw-
tasu'qt (42) witisiksta'ktika' (43) hk riru, axrira'rikctqwvtit a-
axrqwakn istakqwii4ika he kskitiks e- rira-rqwi'kqwqtqt he sikd-
raise*kq)ini'ttt (44) heru axriwd'ku he istqkqwii*tika he kardisiri--
rakastqra d paksu (45) heru axriwd-ku he tsuxpakskuse-rit he
a-wit isutpakspiu-rut (46) wkqa hk weaxrerara- kisatski iweaxnx-

field at the back corn and pumpkins. (29) And old men
those (standing) all they are painted red. (30) There stood
boy. Now entirely they give him the way that one who
is going to come (e.) and they said (e.), "Now we have given you
the way/' (31) and planting seeds they gave them to him (e.)
pumpkin seeds and corn (32) black corn and white corn
also they gave him (e.) sacred bundle there were gourds on
top (q.) (33) Thereupon he came (e.) they had advised him (e.).
(34) Tliit's where they come from Pawnee, sacred bundle
this way t hat used to be among still this way exists planting-
seeds (35) then back they brought him (e.) birds they took
him (e.) the things he had with him those are the ways he
brought here this way there was among. (36) And still they
are among us planting seeds a few they are among sacred
bundles. (37) When he arrived there (e.) then still they were
hungry (e.) (38) now, now there he arrived they were watching
him (q.) chiefs (39) when they were inside then he said (e.),
"There I came there where these are standing against." (40) Then
said (e.) boy, "Right here — let them go a few," Then
suddenlx he made a call (41) then he said (e.) when he called
"Buffalo there's a herd. (42) Prepare yourselves." (43) And
then they mounted (e.) and he said (e.), "If you kill them
and four — they run out of (the herd) then don't kill them."
(44) Then he said, (e.) — "If you kiU them then don't bring
the feet and head." (45) Then he said (e.) " — Place the
head in order — eastward turn the head." (46) Oh, then

Wdtfish, Caddoan Texts 86

kawu'tika he istu axrura^tqrahra (47) he istu weaxrrtaktatsd'us (48)
prrasM axraratsakipu tsd'xriks (49) heru axriri'ku ta-kaski d ahitki
(50) iriwekutikqte-hat ta-kaski a ahctki (51) he axrqhukatdwi' at
a-taxkd'wakvta iriraxkuriku (52) kttu pi-ra^u asvkgrdaxriri'kqri'-
hats iriwekuaxTU'tu'a (53) heru axrutsia hd-wa (54) iweaxrawd-ka
iriwe-axratqkawd'xra riki-su a. pd'huks a dtit a kitu (55) hqwa istii
axriwd*ku pvrashi witike-staktat hd^wa c hiru qxruxtqraha-rqriruxtsi
e qxrixkavm-td (56) irihe- wdird-ri-sq*at (57) nqwa ird-ku pi-raski
he weaxraha-rariku re'saru wttutka-ku (58) ird-ku pi-raski he
axra-sq^^ piraski sitire'sdriru (59) rw kttu riwecriwdqrarwwd
tlraxra-kitat (60) heru riaxrukstaxwdko/ra-rwata (61) he tiraoora-kita
hh kqre*retikstaktdHa ti-tqku tqsdxkitste'rat tirakitste-raxpi (62)
mka'katikstaktdi'ta tiraki-tsuhat tqku tqsdxhMe'rat (63) iriwdaraitiis
tiwitsd^ pi-raski (64) iwera-ku iweaxrutka-ku fۤid'TU (65) stte-
nTu*rapirihu a-sderuxrariwdspu kisatski (66) hk f^hiri axrq^d
nsaru kltu (67) vriwdukstwhu^ii tiaxrukstd-tqwe e iwereoi^ki^kqwu*-
tijcu tisu-huri (68) he kurqhus td-raka he teruraiwa^wat rakufS-'i'-
ti^kdwghd-ru (69) he iweaxra'ku he texkdwu4d rutriwewdird*

tley brought them (e.) meat, when they killed them (e.).
Then again they were lacking (e.) (47) and again they
were hungry (e.). (48) Boy he called together (e.) people.
(49) Then they were giving out (e.) dry meat and fat.
(53) They were so wide dry meat and fat. (51) Then he
went along in front (of the people) (e.) they would eat enough (e.)
wliat each had. (52) AU children they did not eat it up it was
the same size. (53) Then he proceeded again. (54) When he
spoke (e.) when the crops grew bountifully corn and pumpkin
and beans and all, (55) also again he said boy, ''Go
hunting (q.) again." And here there were many buffalo (e.)
an<i they kiUed them (e.). (56) More there were (q.) (57) Now
th^t (sitting) boy then he was married (e.) chief he sat
inside for him (q.) (he is son-in-law) (58) that boy then his
naine was (e.) boy Chief-they-fear. (59) Just everything
he had that under his control (q.) this our camp. (60) Then
they referred to him for his opinion, (his speeches were extended
along) (e.) (61) and this our village and we didn't know
here iLere was a stream this here stream. (62) That is what
we did not know this water here there was water. (63) That
story (q.) it came there boy. (64) He that was there (sitting)
since he was son-in-law (e.) chief (65) they loved him, they
would take them to him meat. (66) And finally he became (e.)
a chief entirely. (67) That's what it was for (q.) this way that
used to be among us (e.) and when they would be kiUing them
(e.) later. (68) Then old man would have a dwelling (e.) and
they would tell stories (e.) stories of luck. (69) And as he sat
there (e.) then they would kill them (e.) that's what the "way"

86 Publications, American Ethnological Society Vol, XVII

kurahus (70) he taru^aka-n-ka tskhkara^ku (71) kumhm arutarax-
paha'tstakunxrtt weraxkukawu-tiku tdrgha (72) heru irrrakawi
kurahus wtte*rariwitspa (73) kttu tiaxrukstd-tawe ru-riaxra^ra-rq*^
rdktri'ku a tsuvxrkrejn^TU (74) iriweru^tutsira-ru^ ,

is old man. (70) And there would be a tent leaves (71) old
man he would be painted very red (e.) when he would be killing
them (e.) buffalo. (72) Then to his tent old man they would
take them there (q.). (73) All these ways that were among us (e.)
that's where they came from (e.) planting seeds and sacred
bundles. (74) Now that's all.

ORIGm OF PLANTING SEEDS.

(Free translation.)

Long ago the people of our village were starving to death. In
the village lived a poor boy alone with his grandmother. He left
his grandmother and wandered off aimlessly. Things came to
such a pass that even the children were starving. As the boy
wandered far off he came to a stream that was entirely unknown
to anyone in the village. He sat down on the bank and cried. The
ground was strewn with the bones of people who had died there
for when they reached this stream they could go no further and
would stairve to death there. As he sat there two birds came along
and asked him why he was crying. *'I want to get across this
stream," he answered. The two birds, who were buzzards consented
to carry him over. He was to he upon their backs and when they
were tired two more birds would come to relieve them. These two
birds would be grouse. The birds did not wade through the water
but flew directly over the stream. When they got tired, the grouse
took him on their backs and the buzzards flew away. The birds
were getting more and more tired until at last they saw the land
stretching out before them and so they knew they were across the
stream.

The boy was hungry and thirsty and at last he came upon a
mud-lodge, toward which he went. In the lodge lived some old
men. They took pity on the boy and took him in. Inside he saw
many sacred bundles with gourds on them hanging on the walls.
Looking about the lodge he saw that near the wall at the back
(west ? south ?) there was a garden where corn and pumpkins were
growing. And those old men were painted red all over. The boy
as he stood there received from them the planting ritual. They
gave him planting seeds of pumpkin, black and white corn and
also a sacred bundle with gourds fastened upon it. It was through

WeltfisK Caddoan Tp.xt^ 87

his contact with these old men and his visit to their lodge that
sacred bundles came to the Pawnee and the planting ritual which
still survives today. When the birds brought him back he carried
with him the things he had received. There are still a few bundles
left among us.

When the boy got home his people were still starving. The
chiefs were ready to listen to what he had to say. He told them
that he had been to the place where the old men stood against
the wall of the lodge. When they heard this they were ready to
follow his instructions. He directed a few men to go off to a certain
place and when he heard one of the men shouting, he told the
people that a herd of buffalo had been sighted and that they were
to prepare to hunt. They mounted their horses and set out but
before they left he told them that if when they sighted the herd
four animals should run out from among the group, they were not
to kill them. If, however, they did kill them, they were to leave
behind the feet and the head, placing the head so that it pointed
eastward. After the kill theliunters returned with large quantities
of meat.

Later the people were again without food. The boy gathered
together the people and gave them dry meat and fat. Everyone
had a large portion including the children, who had so much that
they couldn't finish it.

Then he spoke and the fields grew a plentiful crop of corn,
pumpkins, beans and everything. Then he told them to again go
hunting, and they made a big kiU. And from a second killing they
brought stm more meat.

As a result of his deeds the boy gained recognition and married
the chief's daughter. Then he got the name of *'Chief-they-fear".
He was the most influential man in the camp. His opinion was
sought in all things. The stream the boy discovered was unknown
to us until after his experience there. The boy who was now the
chief's son-in-law was loved by everyone and they would bring
him many gifts of meat. Eventually he became the head chief
of the tribe.

From that time on our people held ceremonies in connection
with the hunt to symbolize the gifts the boy received from the
old men. Older men would gather in a lodge and tell of the many
successful hunts that resulted from the ceremony. In the ceremony,
they built an arbor of leaves and in it sat an old man painted all
red. They took a portion of the first killing to this old man in the
arbor.

The whole order of the hunt, planting seeds, and sacred bundles
were originated in this way. That is the end of this account.

88 Publications, American Ethnological Society Vol, X\rjj

17. THE STOBY OF EAGLE-BOY.

(1) hawa tire^ra'ku pi-raski d itaxri siwitvku (2) M axrarax-
kdtawa hk tskara* siaocrakd'ku (3) iwesira*ku siraxkuxratsaus
(4) tsuraki axrukstara* rikvsu iriwekuruxrvtsird^ru he weaxra^ruxtsa
dsJcu* reksu (5) hk axrawa-ku iritaxrd*raruksta hkru axriwa*ku ihe
(he axruxra'H) ira'tsti (6) kare-saraxkatqwihii'riktit karc'sdx-
kqrihats (7) he tsuraki weaxrahi-wvku tri-raxkurd^rarukstartt
(8) heweaxrara^re-hgtsista tsu-raki he pi-raski witikuxraka'ruxtqut
raru wttihurd^raxktsku kukqrawiti*ruts rikvsu (9) hern axrutsid
itaxri axrgwd-ku kawi'skarihats (10) he axrakuvrntit iratsti he
axruxtakusit arvkis witukspitqt hk axnxpirtcsds itaxri (11) he
axrawakqrqxkqqs pvraski (12) he axruhurutsa heru axrp* rktaxkats
(13) he tsuraki istu kuxraka-pd-kisa tskqra* sirukskii iratsti' ru-
wera-ta (14) a- taxkikat tsu-raki (15) hkru axri-ruts rikvsii kski"
tlks trikuxrurdri'wit (17) hkru axriru'tsit (18) hkru axrira'raspe'
istu (19) he hqwd tstu axrard-ruras rihuksiri wewituxra-ru riki-su
(20) he irvkuxru'vt he huxrdhuras asku qtit (21) hkru qxraxkdvsat
rakura-rarq^u hewktaxki'kat (22) heru axrird-raru heru axrutsits-
pard*ru^^ kski-tiks he weaocrara-r^'hats (23) hk rewtiska qra^ts

(1) Again this is a story boy and sister they were sitting
(q.) (2) and they went hunting (e.) and alone they (2) 8at(e.)
(3) as they sat they were hungry (e.). (4) Girl she had (e.) corn
that probably was all — that she had (so many) one ear
of corn. (5) And she said (e.), "That's what I am going to
plant." Then she said (e.) — ( — she had a dream) her
brother, (6) ''Don't parch them don't eat them up." (7) Then
girl she was cutting grass (e.) where she is going to plant,
(8) and when she is going to finish it (e.) girl then boy he
stole a meal for himself just there were bare grounds (q.) they
were not lying there corn. (9) Then she did (e.) his sister,
she said, (e.) "Have you eaten them up?" (10) Then she
spanked (e.) her brother and she took off (e.) calf robe
he had for a wrap (q.) and he got a spanking from her (e.)
his sister. (11) Then he cried (e.) boy. (12) Then he arose (e.)
and he is (e.) an eagle. (13) Then girl again she became
sorry alone they (2) were brother when he had gone (14) and
she would cry (e.) girl. (15) Then there lay (e.) corn four
that is what he left. (17) Then she picked them up (e.) (18) then
she looked for them (e.) again (19) and also again she
found them ten (e.) there were that many (q.) corn. (20) Then
something happened and she found one bean. (21) Then
she went into-among (the field) to plant and she would cry (e.).
(22) Then she planted (e.) and there were rows (e.) four
and when she had finished it (e.) (23) then she thought, "My

Weltfish, Caddoan Texts 89

ktistuhurdspiat heru tafcii axraai (s^) h€ .h*^,ij'x«^ xx ,../ 7«.4:i.„.#

lik taxwA'ku kirike'Tastiki'kat (25) a kardaxrihuras M weaxrd'Witsa
a*taxka'kit tsu*rgH tskqra (26) he rahiri axratqwi-rwUt rikvsu d
qtit (27) heru axriwitska tsU^raki kua*tqhurds iratsti (28) iweux-
rdhe'sa he axrqwttska' twhwraspiat iratsti (29) awititarghurihu*^
a tiwdskd* kirikHaswvt axrqkii'tika (30) hkru axriat dtaxki^kat
kuatexruras ' he tsuraki tiwa*ku iratsti tdxraspe (31) wesiku'wdc-
kirikvtpiat raxkuki'kgt (32) he rahiri axrohuras hk axra-sa* taraha
wduxretstdxtsd^ka (33) he tsuraki triwitiaxrqkdiwvtit (34) he
qxratakusu'ixtqkd'hat he tri-witi' retaxkats (35) hk axrwtastdrurukvt
(36) rihuksu wttwtastdrurukvt heru riaxri- pi'raski (37) rahiri
wUe'tsikste-uxku't^ii itaxri (38) heru smxre'wa hk axrqwa*ku ii'kqa
tt'ki wetirikis (39) heru siaxre*wa heru siaxriwitspa (40) he tswraki
qxratgrw rk'ksu (41) he siaxrawd-wgd (42) he axrqwa-kii tsu-raki
ka*kascrgraxkiwirasta taxratsa-isiksta a'ri-kqri he-rvkqri (43) ndwa
heweaxrarat^a-lsika witikqri rikvsu d qtit (44) he axrqru tswraki
kvu (45) ke'tsi axrgWQ'ku tsu^raki kakatsixwansta qtit (46) tstu
taxrd'Tqruksta (47) naWd wesiqxra-ku pitsikat hqwa pvraski

brother I must go look for." Theil there she went (e.)
(24) and she cried (e.) and wheu qomedn§ would see her (e.)
and he would say (e.), 'What are you citing afeoUt ?" (25) and
she didn't find him (e.) and when she cam^ home (§•) she
would be living (e.) girl alone. (26) Then finally it matured
corn and beans. (27) Then she wished (e.) girl she could find
her brother. (28) That morning (e.) — she wanted (e.) to set
out looking for her brother. (29) She would be very sorry for
herself and she thinks, "Why is it she spanked him (e.)."
(30) Then she went (e.) she would cry (e.) she wanted to find
him and girl she said, "Brother I am looking for." (31) Her
eyes were so swollen from crying (e.) (32) and finally she
found him (e.) and there lay (e.) buffalo the intestines were
sticking out (q.) (33) and girl she sat down behind that (e.)
(34) and it descended (from its perch) (e.) and that's what
it is (q.) eagle. (35) Then she grabbed its feet (e.) (36) just
she had grabbed the feet (q.) then it is (e.) boy. (37) At last
she felt happy to death (q.) sister. (38) Then they (2) flew (e.)
and she said, (e.) "Oh, son, corn is matured." (39) Then
they flew (e.) and they arrived (e.). (40) Then gkl she picked
(e.) ears (41) and they ate (e.). (42) Then said (e.) girl,
"I am not going to roast them, I am going to dry them there
would be many there are many." (43) Now and when she
dried them there were many (q.) corn and beans (44) then
she made (e.) girl braided seed-corn. (45) Then said (e.) girl
''We are not going to eat them beans (46) again I am going
to plant." (47) Now when they settled (e.) (sat) for the winter

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wktqri'US rakuparespari (48) raxruraxki raxkukH-tika a pd'rus
hqwii itsat (49) rahiri wesiaxrarurutspa hkru axnwa-ku iwerakata—
rdxkd'd (50) he istu nrttaxrird-raru tsu-raki (51) hawa axrare*-
kskd'ria d atit (52) hgwa pi-rasH wekuxrarvusisa rakukuwutika
td'raha (53) iweaxruksta'xkata^ta wekuxriraktiwaxte-ku't^u he
ke*tsi rankstsii wesikqre-rika^pa-kts piraski a tsii*raki (54) hk
wegxraraxwttspara hewesiaxrawari asde-rutsirdspari tsuraki d
iratsti (55) he ta*raktawdu'hu rikvsu (56) iweaxraraxwa'ats
rikvsu d atit (57) kitu kvtdra-wa tsu-raki d iratsti.

also boy he knew how to hunt. (48) Deer he would kill (e.)
and rabbit also coon. (49) Finally they had possessions (e.).
Then he said (e.) when spring came (when green grass came up)
(60) then again she planted (e.) girl (51) again the corn was
bountiful (e.) and beans. (52) Also boy he had learned how
to kill buffalo. (53) When they had gone hunting (e.) when
they were starving to death and then truly they were not
poor boy and girl (54) and when they arrived there (e.)
and they were going about (e.) they would lead them about
girl and her brother. (55) Then he would give them much
corn. (56) When they had distributed (e.) corn and beans,
(57) all it was theirs girl and her brother.

THE STORY OF EAGLE-BOY.

(Free translation.)
This is a story of a boy and his sister. When the people went
on the hunt they stayed at home. Soon they got hungry. Of the
few ears of corn they had only one was left and the girl had had a
dream in which she was told not to parch and eat up that last
ear of corn, but to keep it for planting. She told her brother not to
eat it up and she went out to clear the field. As she was finishing
her preparations, the boy stole the ear of corn and ate it so that
there was no seed to plant. The girl spanked him and jerked off
his buffalo calf robe. The boy cried and was very miserable and
presently he flew off in the form of an eagle. Then the girl was
sorry for the way she had treated her brother for now she was
alone. She was so lonely that she cried. She happened to find
four grains of corn that her brother had left, and after looking
further she found ten more; she also found one bean. Then she
went into the field and planted four rows of corn and when she
had finished she decided to look for her brother. Wherever she
went people would ask her why she was crying so bitterly. She
didn't succeed in finding her brother despite her efforts, and so
she was still alone at home. When the corn and beans ripened, she
again wished she could find her brother and so she set out to look

Weltfish, Caddoan Texts 91

for him. She was filled with remorse at having spanked him. At
last she had cried so much that her eyes were all swollen. In her
wanderings she came upon a buffalo with the intestines sticking
out and she hid behind it. Her brother who was flying about in
the form of an eagle flew down to where the buffalo lay and the
girl grabbed his legs. Just as she grabbed him, he was again
transformed into a boy. The girl was overjoyed and she said to
him, *'0h, brother the corn has ripened." She went out and picked
some of the ripe ears and they ate them. She decided not to roast
the corn but just to dry it. They had a very large crop. Some of
the ears she braided together by the husks to keep for seed. They
also kept the beans for the next planting.

When they settled down for the winter, the boy knew how to
hunt and he brought in deer, rabbits, and coon. Finally they
accumulated a good deal. In the spring, the girl planted her
garden, and again there was a bountiful crop of corn and beans.
And the boy also had by this time learned to kill buffalo.

When the rest of the people who had gone hunting returned,
they were starving for they had been unsuccessful. But the boy
and girl had plenty stored away and they gave everyone all the
corn and beans they needed.

18. ORIGIN OF T-HE WHISTLE OB DEEB DANCE.

(1) ketsi ihe tiweratikraiwa'tsista'nt e pakuxtu witukskitkahdxriri
(2) hern axraraxkqtaat e ihe qxrHstksdktqtsqus (3) he axra-hd
pi'ta e iwe pvrq^ii raxkuwaxte-ku^u (4) herii irikuxrdhura'a ruiri-
kuxrukmktakuwd'su'ku (5) he iweraku pHa he axruksdrariku herii
irikuxrvhi he aosfaravoitsd ratuksu kqrakurdhe-ra (6) iraku'pHa he
axraHc tsqpat pi-rq'u (7) herii iwerarwaxriraxwdwqats ketsi iriru'-
raxku'ta (8) hi weaxrqra pvrq^ii tsqpat hern irikuxrvhi tskard
weaxrqhuri (9) nqwa he iraku pita heweaxrapa-rkspgri rexkurimtsa

(!) And now, this story I am going to relate — long ago
there was a mud-lodge village (q.) (2) Then they went hunting
(e.) for they were hungry (e.). (3) And there was (e.) a man
and there a child it would be starving to death (e.). (4) And
in some part of the world where they used to migrate (5) and
that man and he was married (e.) and somewhere then
there came (e.) sickness it was not good. (6) That man
then she made (e.) woman a child (7) and merely they had
scattered (e.) and so each went his way (e.) (8) and she had (c.)
the child woman and somewhere alone they were (e.).
(9) Now then that man he was hunting (e.) he would bring

92 Publications, American Ethnological Society Vol. XVII

raxrurazki a pd'rvs (10) pi-rq^ii tiwekuaxru4u WiWlUvakQ^Q^
pvToski (11) rahrri the axrakavm-ttkusiUt tqraha (12) rw tskara
iwisiaxrqwqri he kahurayokitsii'tsiskat rusiqxra*kdrikq'ku ruxra-ru
ira'ku pi4a rexkurarahu kisatski (13) hk weaxTwtqkaxtsivhat he
Tohiri pi*ta irhku axrapare*sat tskara (14) wesiwitvku pvrq^ii a
sitaxkd^ku (15) he aocrutsuksa^ri pvta pdruxnt d*ruti*ra^^ rahiri
pi'th qxru'td^ri raxkvte-ra ruiriraxku*ta (16) he tira-ku ihe pi-ta
(17) he tiraraocwdri tsd-xriks hk siknxrirqkaxrurds (18) hk tsqpat
aiknxrixku'tit pvrq^ii sikuxritkite-raxpu (19) hk sikuxrtxkd*tg/ids
(20) hetsi pi-ta axra-rariwitsd kisatski (21) he pi'td axrawa-ku
irvrixwqke'usuku kdraska-ku (22) he tsqpat kukqrdqxre'Wakqra*rua

(23) aki* iweaxrahwkata pvta he tqkti hiru qxri*kutstd tsqpat

(24) witvkdWqxkd*8i8 aki ketsi pi*rq*u werqrwkuruxriwakuritkqsitd

(25) hkru qxru'tsid pi-ta (26) a axre-rit pi-rq^u weaxraktrikqd-ra
(27) hkru axrvtsia aaxrqrqrqhurdwaJtsi'ttt ixtat ru-witikd-ruts (28)
hkrn aarutsid pi-ta ru-ta he wdikd'hura-ruat (29) hern rihe axrqra-
riwu-si'tit (30) heru qxre-kqru- pi-td vru (31) tqtukstapakid-hu
kdxt^a (32) hkru axrutsia qaxrararahurahi-kat (33) pi-rq^ii am
taxtqkvsta hk iri he rukaka*sd tsqpat pi'td aaxrakaxtqrdrt-ru

(e.) deer and rabbit. (10) Baby he was as big as this: (e.)
he was in an advanced stage of babyhood (q.) boy (11) finally
— he began to kill them (e.) buffalo (12) all alone they (2.)
live (go about) (e.) and in the thickets there they had their
dwelling (e.) because that man he would bring them (e.)
meat (13) and the tent was half full (e.) and finally man,
that one, he went hunting (e.) alone (14) they (2.) (q.) baby
and they would stay there (e.) (15) and he would do (e.) man
soon he would come there (e.) finally man he would do (e.)
he would be gone all night (e.) he'd go somewhere (e.) (16) and
this — man (17) and these wandering people then they
found his dwelling (18) and woman they killed her baby
they wrapped it (19) and they laid him against it (wall) (20) but
man he arrived bringing them (e.) meat. (21) Then man
said (e.) the way they say **Are you home V (22) and woman
she did not call out (23) but when he went inside (e.) man
then right here she lay dead (e.) woman (24) her stomach
was burst (cut open) (q.) but then baby he just had cried
to sleep. (25) Then he did (e.) man (26) he picked it up (e.)
baby when it awakened (e.) (27) then he did he carried the
bundles outside (e.) some of them remained inside (q.). (28) Then
he did (e.) man over there — there was a thicket extending
(q.) (29) then over there he proceeded to carry them (e.).
(30) Then he made a dwelling (e.) man hay (31) we used to
say small lean-to of grass. (32) Then he did (e.) he would
carry the bundles inside (e.) (33) baby then he would have it
upon him (e.) and where — she was lying inside woman

Weltfish, Caddoan Texts 93

(34) he pi*ta ird'ku he witaxpa're'Sat pi*ra^u aru* taxtdkvsta

(35) he targha tdxk uwu ht tsapat tdraha (36) he ira*ku pvta
hern tarii'tsia (37) atarexraru'wa pira*u trihtaretu^ hk rahvri
axrarihii'ra pvrq*u (38) iri-rutahu werakurikispari he rexkurdruwd*-
hu he weaxrarikd^us pvra^u (39) hk rahvri pi-ta karaaxri-raxru
iwerard'ks'ru isira-ku (40) hk weaxrqkatarvi he rahvri qxrvtstira"
karik riksu (41) he rahiri tqrwtd pi-ta he taxwa-ku resukskd'ku
he ira'kii pvrq'u (42) he tirutkeharirahd'ru heri axrwtitkaxkus
hkri titsta*tq'witsd'ku (43) ta'titsiksqrius'A'ku pi*raski dskatski
he hdwa rixwakid-hu td-tu* (44) iretkaxku hem nti'kus a
titd'hurks askatski (45) iwera'ku he tsvski^it titkardwqtat he
rqkukdrPu hern sitiri-wdriku tsi iruri*rihvt pvraski eru iriri-wdriku
iwkrvtsta'tqwitsqku (46) he kare-rikwraku'ta terurukstapirihw^u
pi-raski (47) he tra-riki pi^raski iriatdxka-^i tsirii riatdxka-a
he texwitsd ia^sti (48) he ira^riki piraski he rahiri kiixru4atsikste*a
(49) aru tdxtsaku-rvsai he terariwdsa kisatski iwe'Wtttrikatihdxkqri^

man he burned the house (e.). (34) Then man that one — he
would go hunting (q.) (e.) child then he would have it upon
him (e.) (35) and buffalo he would kill (e.) female buffalo
(36) and that man then he would do thus: (37) he would
take off the udder baby that he would nurse then finally
he got large (e.) baby. (38) The way it always is when it is
crawling and when he would bring things (e.) and when
he eats a lot (baby) (e.) baby (39) then finally man he
would not carry it (e.) when it was a long time there they were
living (40) and when he could walk (e.) and finally he made
bows and arrows for him (e. ) arrows (41 ) and finally he would

do that: man he said (e.) "Stay home!" (sit inside)

and that baby (42) and this side of the room there he
made him a small mound (earth-set for him) and there he would
shoot at the target. (43) Here is the way they used to do it boy
sinew and also they would say sinew bullseye^ (44) that
dirt sitting then he would place it there and it is round
sinew (45) when it sits there then a little he covered it with
earth and a lot then they would shoot at it (aim) and
being alone boy then that which he was aiming at that
sinew-bullseye he is shooting at (46) then he won't go anywhere
they love it very much boys. (47) And that (standing) boy
he would stay there inside, (e.) yet he would be there inside (e.)
and he would arrive (e.) his father (48) and that boy then
finally he got used to it (his feehngs became happy). (49) Then
the sun would go home (e.) and he would bring them home
meat it w as many years (q.) there they (2.) lived (e.) (that

^ Sinew chewed to a paste and made into a small round ball; used as a
target bullseye.

94 Pttblications, American Ethnological Society Vol, XVII

isiaccrawari (ira-riki i-ksi) (50) iriwe-ky/witihu'rat wekararakii-u
akapi-ra^u (51) hk ihe he kitu- weaxrarai-tusitawa (52) iseweru
wttirantehaksat ira-witska^^ wete*tsikskasa irikuxrira-ioiu^ hk riaxru*td
pi'td aocra-witsa hk ira^riki pvra^u he hiru axrrkastqrdxkutski^tts
kistaxrd'riri (53) hk axraraxkutskihts pita ktcdkardaxriwa^ku
wite'tsikste'hu^u (54) hkru axriwitskd pi-ta taku wetixrikuru-
tatsikska*pd'kts (55) he istu tsi hawh rukanra-tdha-ri (56)
iwerdwitsa he hirii-rihe axntskaraxkutski^ifs (57) U'kaa kaxtsu^

(58) nqwa he ira-ku pvta he werura-rdtsixtts he kukqrqaxruxwivra

(59) hem axriwitskd pi-ta kirakirike'ru'vt kerikute ti*tgku
weaxrasqkuxkttaure*rtksta he qxra*yntsa^^ (60) he htm axrvku
pi*rq*u kttu irihe wewitirdxkutak^ds (61) ka-kuksta'tqwe pvrq^'k
iraxkdsvu kisatstaxkewari-ku d-tth (62) tirdku pi-rq^u iwe-
aocraraxkutskt'tsu ^ kdu wttqraxwira^ts (63) iasti triwerw-
tiiraratsixtts iasti istu riwetiatatd'huras (64) hkta axrqwd-ku
hkri witiqxrakitquts iasti (65) rihuksu tqkuweqxra-sqkuxwitsa^^
he piraski axra-rawatsitit (66) axrqrake*a axra^sa kurahus
(67) hqwd axrqrake-a he hiru axre-ra pvraski (68) hkru

Maxie)^ (50) that is how tall he was he did not have baby
mouth (51) and — then all when he had learned the words (e.)
(52) gradually he could see (q.) when he knew he now has
*'sense". There was a time and he did that man (e.) when he
arrived (e.) and this (standing) child then here there was
clay on his legs (e.) shins (53) and he was ''clayed", (smeared
with clay) (e.). Man he didn't say anything (e.) he was happy
(q.). (54) Then he thought (e.) man someone he must have
blessed mine (65) and again but also it wasn't a short time

(56) when he arrived and this time his face was "clayed" (e.)

(57) oh, the incense! (58) Now then that man then he
was watching and he did not question him (e.). (59) Then
he thought (e.) man, "I think I'll see what's going on I believe
I'll stay all night right here." The sun was going to stop on top (e.)
(almost noon) and he arrived (e.) (60) and here he is sitting
(e.) child all this time he was ''clayed". (61) It was not the
way among us child to wear a shirt naked (bare flesh) he
would be (62) this child when he was "clayed" (e.) all
with hand marks (q.) (63) his father that was what he was
watching for his father again he went there to find him out
(64) and there there was a hill (e.) there he lay himself on
top (e.) his father. (65) Just when the sun had arrived so far
there (e.) and boy he went out (e.). (66) It was a long time (e.)
that one lying old man (67) again it was a long time (e.) and

1 Maxie was the informant's little grandson who was standing nearby. He
was about three years old.

Wdtfish. Caddoan Texts 95

axre-a kurahusa*u iwerahwkata pi-raski (69) hkru axre*tawira
kurah'iisa^u ii*kgxi tirariki pi*raski heru rihird ru axrutsi^t
rqkura*he*Ta ranksisu* wduxkaharqwire iriru witiwa-ku iasti klra
tiki (70) irdku prraski idsti iweraxwa'ku take'ruxrq*a (71) hkru
axriwd'ku pi-raski alias rw ti-taku tq'raxkausu'ku (72) hkru
axrvwa-ku kurahusa'u d*hu (73) he sirikvtkaksajisu'ku (7d) pi-raski
iriwetiwh-ka Mm axriwttska kurahiisa'u (75) ruka-kqtu*'^ kira-
kustu'ruksuhu-rdwivra (76) ktrakirike -ruvt kvrakiru-ruxrd-hurad
tirH'ia (77) iweaocrdhe-sa heru axriwa-ku pi-raski alias e rixwqki
ralku-ta (78) heru axriwa-ku kurahusq*u eru ka-sial (79) a-ki he
axrawilska kusluvm-rat (80) iweaxrqrake-d qxrd-ta he ratkal axrqat
kurahusq^u hkru axriwi-tit ru-iriqxra-rqwihurahats witqldwaxtsa--
ku*a (81) he hiru amrqxkispdktd-hu hkru axriat he rahiri qxra-
hurariwi'tsal (82) hkru axriat he rahiri axrdwitsat (83) rikuwdi-ut
axrdraxkd'hu (84) he iri pi-raski irtqxrekd-d-hu (85) hirii axri-it
raocruraxki tiratardpake-hu ta"^ (86) tsi iru-ki raxruraxki he hiru
axri-it tsaxriks Mtu- (87) wdirqrdxkutskihts wdiht tvtrirutsiksqhu
rd-nsta rqkuhatqwirdxra kispaktd-us (88) heru riaxri-d ra-nsta
(89) e kweqxruxrakirikii pl-ta (90) he tslii ruqxre-d apa-ru

there came (e.) boy (68) then came (e.) his '*old man''
(father) when he went in boy (69) then he came down (e.)
his old man. Oh, this (standing) boy then further he
was (e.) very handsome truly he smelled good (q.) thereupon
he said (q.) his father, ''Well, son?" (70) That boy his
father he then said (e.) ''Who caused this ?" (71) Then said (e.)
the boy, "Father, right over there they always dance."
(72) Then said (e.) his father, "Yes." (73) "And they always
invite me." (74) Boy that's what he said. Then thought (e.)
his father, (75) "I am going too, I will proceed to question this
(investigate) (76) see what's the matter where this comes from
this that is." (77) That morning (e.) then said (e.) boy,
"Father — they say for me to go." (78) Then said (e.)
his father, "Well you can go." (79) But then he thought, (e.)
"I will find him out." (80) When it was a long time (e.) as he
went (e.) and next he went (e.) his father then he sat
down (e.) where he disappeared (e.) cedars extended toward
him (q.) (81) and there they were whistUng (e.) then he went
and finally he went close (e.) (earth-approach) (82) then he went
and finally he arrived (e.) (83) it was this far where they
were dancing (e.) (84) and there boy he was dancing (e.)
(85) there they were deer (animals) what we call deer (86) but
those animals then there they are (e.) people all ! (87) They
were "clayed" (q.) they were (q.) this way it used to be dance
to hold in the mouth whistle (88) then they were (e.) dance
(89) and as he was looking on (e.) man. (90) Then back he

96 Publications, American Ethnological Society Vol, XVII

Wituocrdkiriku (91) Mru axrutsid pvta (92) istu iweaxra-a iri
sirakariku (93) he weaxratsikte'uxkwtu* (94) axrawitska^a pvra*u
wesitikuru'tatsikskd'pd'hs (95) he weaxrasakuri*sat hk aocrawitsa
pi'raski (96) he-tsi weuocra-ravta natva rukarkrikatiha*rihvt (97) tsi
axrara-ke-a piraski wewite-tsikskasa aki irdku pi-raski we raru
witi'ku (98) kurahusg*ii wekarawttvtsira-tsiksta aki ird'ku prraski
(99) kitit wesikutdpdwaktd rd-nsta (100) iraku kurahus hem
axriwa-ku taku tdtara-kitatruwetatsixwd^uxta (101) he ke-tsi rd*ku
pi'raski (102) kitu wekuxrardrta (103) hkru axrivxi'ku kurahus

(104) tiki tsiru rutasi-kusta (105) tsirw kutaxraraspiuxta iweaxrd--
hl'sa herii axriwa-ku tiki rahe-sd iriweta-tuxta (106) kukusikutsihe
pitku (107) herii weaxradt pi-ta (108) kuwekuxrytk- pitku (109) he
ketsi ira-Mb pi'ta he kuwekare-riwitska^ (1^0) tiwitska pi'ra%
wesitaskuru'tdtstksta (HI) iwerarakaxrurds pvta u-kaa aru-sa
daxruraktaut (112) hk axrakariks tiwitsd*^ trisiaxrdrurak&'wi (113)
u'kaa rawititiruiixkdqwu (114) asawdki d kahaxke^ts (115) a-kaa
piraski rahi-ri wite'tsiksteuxkit-tu kukarawite-a^ki-ta (116) e kurahus
ruaxrikariikusitit taxraxkatdkusu (117) he ritsiksariusu'ku farax-
katakusu rii-nxkukaru^ku (118) atitskarvtqkus he tiuspd-kqru

came there (e.) secretly he was looking on (q.). (91) Then he
did (e.) man (92) back when he came (e.) where they had
their dwelling (93) and he felt happy to death (e.) (94) he
thought (e.), '*Child now they have blessed mine." (95) And
the sun had gone down (e.) and he arrived boy (96) but
he knew (e.). now it wasn't a year (97) but it was a long
time (e.) boy now he was mature (q.) and so that boy
now just he sits (q.) (he is at ease) (98) his father he is not
going to watch him (q.) and that (sitting) boy (99) all they
had advised him about dance (100) that old man then
he said (e.) over there we have our camp we are going to go
there. (101) And so that boy (102) all he knew (103) then
said (e.) old man, (104) "Son yet you are going to stay here

( 105) wait I am going to hunt." That morning then he said (e.),
"Son, tomorrow I am going to go (106) I may stay all night
two." (107) Then he went (e.) man (108) he probably had
stayed all night two (109) — but that man then he
didn't think anything (110) he knew child they are going to
watch mine. (Ill) He found a dweUing man. Oh, horses
he stole them (e.) (112) and with the herd (e.) he arrived
where they had their dwelling (e.). (113) Oh, they all went
ahead of one another (in value) (One couldn't say which was best)
(114) spotted (ones) and long-ears (mules). (115) Oh, boy
finally he felt happy to death (q.) he hadn't even known of
them (q.) (116) and old man he proceeded to make them (e.)
saddles (117) and they used to do thus: saddles when they
would make them: (118) they would put the hide in water and

Weltfish, Caddoan Texts 97

aru titskaritkirarit (119) heru tittsia aed^ha-htu oMhdkcpec^ hr^
ti'taku sUiha'pitatduts he kitu tskantkt tritiwttdtquts (120)
iweaxrakaru ke^tsku ke-tu sitiwduxta irtaxritara^kitgt (121) ngwa
iraku pvta kttu wewdiratqkipd'pu heru axrutsia aaxrgkwUt pa'^
(122) hkm axrutsia tira*ku kurahv^ (123) kttii wewttirdrixku
raxkura*'k tsahu*ki a pa^ nawa irdku pa^ he ritsiksariusu'ku (124)
atihakus asku sakH-ru d asku ratkaha*ru ird'ku pa^ (125)
heritsiksariusu'ku atiraspe arwsa rahukuM (126) risatki'su
ksM'tiks irirakuxriwd-ra (127) he hawk rutihd'pird tiraha*
pa*wi raktarikstsu a tuxrakte (128) herititskqritpitaktit he
wetihd*pakska'' a'bidihaktsd tsu^kiht heritqntaweusitit a raru
tiustgru'wa d-kaa drutikirartt (129) heriru tutsid pi'ta atekspixrax-
kqtqiwqa'hu (130) hk te-wu q-tuxre (131) hqwa tsahwH askura^^u
iriritsiksqriusu'ku (132) hetsi kqruxrq^" risatki*su* (133) iraku
tsqhu'ki hererukiwi ikspafii kate-pas kaJtqpiriwus tirakdsi'^u iwerq-
ku*un%a heru rutsid kqte'pas (134) he rekirqru*wa rutikisqwdtqrd
witikqtaxkda*ri (135) heru tutsid kitshrd heru tikawitsat he tiraxkdtqi
(136) heru titirakdsi-ru askatski tiirikurqtutikski'tsu'a iria'kututa'su

pull out the hair then the hide would be clean. (119) Then
one does one makes two sticks the sticks are forked and here
they would put the two sticks on the sides and aU skin that'^
what he put over there (120) then he made them (e.) several
because they are going to go where our (inch plur.) camp is (e.).
(121) Now that man all he had gathered up (q.) then
he did (e.) he killed moose. (122) Then he did (e.) this
old man (123) all he had carried (q.) he had made (e.) robe
of moose. Now that moose — they used to do thus : (124)they
would put it in water one day (sun) and one night that
moose. (125) And they used to do they would look for horse
to die (126) rib bone four the best ones (127) and also
one would fell a tree these trees growing cottonwood (real-wood)
and it is a good stick (128) and they would cover it with the
skin and the stick would be covered the stick would he (slant)
a httle then one used to rub it on there and just it takes
the hair off oh, it would be clean (129) thereupon he did
man he would rub his fingers up and down under against (the
hide) (130) and spread it out it would be good. (131) also
buffalo robe the same way that is what they used to do (132) but
she does not use rib bone (133) that buffalo robe it is different
elkhorn blade scraper sinew used on a bow when the robe
is stretched (on a frame) then she does blade (134) and
they took the water out it was very shiny is was tanned to
a fine buckskin (q.). (135) Then one does fUnt corn then
one grinds it then one throws them against (136) then one
ties it as on a bow (stretched taut) sinew as large as my finger
that's how large the string would be and the string would sting

98 Publications, American Ethnological Society Vol, XVJI

he tgha'Stu*^ heru tihdstawu rakuha'pi ru oishat a uraxwihtri
(137) ria-titawirdhd-ku riweru'tire-hdtsista (138) arw iuislufukwhu*
triraJcnkdstsu he istu rutitdwirahat.^

(140) iwesirare-hats pd^ a tsqhu'ki piraski rurutsikarw uku'ku^u
a raxkasi'takis (141) e ketsi iraku pi'ta kurahus hkru axriwa-ku
(142) nawa tiki hgwa ke-tsi wttitatuhure-haksta ira*ku pvta hetsi
hawa rdruTutspa (143) tira-sd taruxtsd tikspakid-hu tdriki'tsu
(144) nxiwa tirasd hqwa rdruxtsa raxkdHs d the kiska*ts (145) riksu
iriruxratgtatdivd'wi he ira-ku pvta hkru axriwa-ku nawa tiki tat-
karuksta ri-ksu rakukdri^u (146) heru qxrikai'sdt pvta kipistatkat
witiwd'kqru irvrakuxrivxt-ra (147) kipista-fu rihuksu qxrutikd*ru
(148) heru axrutsia axrarqra^a heru axruxriwd*nt (149) hk rutsik-
sa-hu he tuxraktsa he tihdpa'xrwts (150) he ritiitstqWqsa ihe*
iriraku"^ dkqwa^xtsisu^ (151) hiru ntarqtsdvm riksu iriweraxkura--
wtskdiqwurakuratsa-his (152) hh trirutidsia kurqkuratsqwi
asku rdtkqha-ru heru tirarwwa heru tuxriwa^rit^ (1^^)
"A'kga atikirikukttdHwu karaasipiru-su (1^5) heru tutsia

(rough) then one hangs the string a stick (to a stick standing)
there above and lower (137) that's where one would rub
it on there now she is going to finish it. (138) Then she would
feel it where it is hard and again one would rub it.^

(140) When he had finished the two moose and buffalo robe
boy he proceeded to make them for him leggings and buck-
skin shirt. (141) And then that man old man (father) then
he said (e.), (142) "Now, son, also then I am going to
proceed to finish myself (to prepare)." That man then also
he had them (143) this one (lying) he had what they called
(scraps of hide boiled gummy and wound on a stick). (144) Now
this one (lying) also he had an abrasive (sand or metal) and
also a plant pulverized to polish arrows (145) arrows everything
that is connected with it and that man then he said (e.)
"Now, son I am going to make them arrows many." (146)
Then he went into the woods man among dogwood he
pulled them (q.) the ones that are good (147) dogwood only
he picked out (e.). (148) Then he did thus: (e.) he brought
them (e.) then he fixed them (e.) (149) and there was a way
and there would be a stick (upright) and the stick would be
humped (150) and there it would hang — for it to be food.
(151) There he would hang them arrows when the smoke
would go against (e.) for them to dry (152) and this is what
he would do for them to hang one night then one takes
them off then one fixes them.^ (154) Oh, his eye would go
upon against it for it not to be crooked. (155) Then he does

iNo. 139 omitted
2 No. liiS nmittfid

irahixru'tsi he askatski wetihu*kurq dru* tiklrant hern tiitsia he
tihitkh'Sit he tqwit tuxratsahd-riru hk askatski irituocratsdre-pu
(156) iwerdkipa-ru e karard'mru'hu*^ he iwerahixrdtsqsa he
tipitsi'Stu tdriki*tsu (157) he wetihioiyraUasa he tqku rututsid
uraxwihiri (158) rakuxratsare'piha LStu hawd askatski (159)
hem tutsia iwerahixrataasa iwerd-sq rvksu (160) (kakatukspa^ku
raxkqis) hqwa ta-tutsiksa-hu riksu he titdkipu"^ hk tutirikqra"
ruwdhd'ku kqraa^sikdtu^su^ (1^1) hern tutsid werqkurdrehats he
hqwa ki'su tuksta-xru tsvskiht akutikqsa (162) he rqtqwira
hem rutsid iwerqrdre-hats (163) he i-rghixratsasq he uraocmhtri
he tuxrqxkuxkatdwd'wu (164) hem ridsia iwere-re^hq^ats m the
re4skd*ta irira'kqmhaxkdwitm (165) pqkuxtu tiikstki tqhwru
kqntki (166) tsi ti-tiri tiwetuxrde^rtt he we-reit pa*pitsisu kqw^u
(167) m ire*tskatd rdxkukd-sika heru ritihaxkquts he tutstqre-p^u
kdm^u (168) ira'sd riksu hk. riwererakukuwutika tdrgha (169) a
tsa'xrik^ asku rvtsqt he rerurakuku-tika (170) ira^ku kiirqhus
heriweaocrakqriru ri-ksu (171) irirwrqkutsiu-a tira-sd asku tirqsd*"
rqHitska'tit d- rqmtspqhqt ri-ksu (172) kurahwsq^ii weraxwa-ku

those feathers (sitting) then sinew he would have in his mouth
then it would be clean (very white) then one does — one
splits a feather and three one puts them against (the stick)
and sinew there he would tie them (166) since it is wet then
it is not weak (it is very strong) and when the feathers are
lying on then one smears it gummy paste (of boiled hide)
(167) and when the feathers are on then right here he does :
the lower part (stub end) (158) to tie them again also sinew
(169) then he did when the feathers are on that one (lying)
arrow. (160) I didn't say (explain) abrasive again that they
ueed to do arrow then one presses two objects together and
one turns it over back and forth for it not to be flat (161) then
one does when he has finished it then again bone he used to
have a httle bit it would be like a fork (162) and he would
rub it then he does since he has finished it (163) then those
feathers that are on — on the lower end — there would be a
feather against the others. (164) Then he does when it is
finished the other end where the flint-point is held (165) long
ago they used to be fhnt stone (166) but today this
I have seen — now they are metal head (bullet) (167) there
to the point of it when he splits it then there place it in and
tie it point (168) that (lying) arrow. Then that's what he
can kill with buffalo (169) and people one if he shoots
(pierces) then for him at once to kiU it. (170) That old man
he had made many arrows. (171) They were of all kinds this
(lying) one their name is the one with black lying on (feathers)
and the one with red lying on arrow^ (172) his old man (father)
he said (e.) meaning the boy, "We two are going to go."

100 Pvblicatiom, Ammmn Ethndlogieal Society Vol XV 11

rurexk'k pi'vaski wetatsixwduxta (173) a riaxrgkqum'tikusitct tdrgha
(174) Mru axriwa-ku kurghu'sa*u (175) rw tqku wetatscxwduxta
ruxtaku tatard^kurvwa (176) iweaxrawa-ku heru siaxrutsitaxrax-
kata'rikit arusd iwerakdri^u (177) hern siaxriwa kitu wesitirqra
rdrahwm td'kaski (178) ru siaxriwa karure-sdkurihvt wttira'ke'a
siaxrawara (179) he tird-ku pi-raski he iasti aocrak uwu tit pakstitku-
ke-ts hk triaxrara'watsit'ra a kurqhu8a*ii axrqrawatswra rardkaxki
(180) ru'wesiaxrawara hk axrqwa'kdsakta wesitqwa pqkuxtu pi-ta
axrira^kqwihurahats (181) hk axrardwe-re-ttt tsd'xriks (182) aki
tiwesirawitspqra aki rdtqra-kuki wekutiraktiwaxtekdwu-tu^ (1^^)
H'kaa resa^rii rawitwht trisiaxrqwd^riki (184) piraski axratqka*hat
resa-ru triaxrq^u hkri qxru-kitqwu (185) hkru aocrutsia tiranki resa*-
TU (186) a£bxrqwd'ku wetikuraktiwaxte'kdiou'tu* (187) hkru axri-
wa'kit, pl'ta irvkuxruta'kitsvsu arusd siaxrakta-wau-hu a td-kaski
(188) weraocivd'ku pi*ta ru-ta^re-hat tdraha (189) hern axriraxkdtqqt
kqrure'sdkurihvt wetira*ke*a (190) siaxrqwari d*kqa siaxritsirdspqri
(191) kqrawitira^ke^a hk siaxriti-witsat tdraha (192) he qccrtxkq-
wu4ikusttit rqkurdrisatu^ (193) hkru aocriwa-ku ira'ku iasti wewiti-

(173) and that which he made use of to kill them (e.) buffalo

(174) then he said (e.) old man, (175) ''Right over here
we two are going to go, over there we (plur. incl.) live (our
people are going about). (176) When he said that (e.) then
they (2) would stand them upon against (they saddled up their
horses) horses there were many. (177) Then they (2) went
aU they carried packs dry-meat. (178) There they (2) went
(e.) not in one day it was a long time (q.) they two travelled
(e.) (179) and that (sitting) boy and his father he killed (e.)
a wild cat and that's what he had for a quiver (e.) and his
old man he had a quiver (e.) of buckskin. (180) When they
were travelling (e.) then someone seemed to say (e.), "They
two are coming long ago man the one that disappeared from
them (e.) (181) and when they gather together people (182)
here when they two had arrived there then our people they
were just starving to death." (183) Oh, chief there were
several (q.) where they two were standing (e.) (184) boy he
dismounted (e.) chief the one that was (e.) then he put
him on (e.) (to mount) (185) then he did (e.) this (standing)
chief (186) he said, ''We are starving to death." (187) Then said
(e.) man those he is related to horses they two gave out (e.)
and dry-meat. (188) Then said man, "Over here the edge of the,
herd is buffalo." (189) Then they went hunting (e.) it was
not one day it was a long time (190) they two went about (e.).
Oh, they lead them about (to visit) (191) it wasn't long and
they came upon the herd (e.) buffalo (192) then they proceeded
to kill them (e.) a great amount. (193) Then said (e.) that one

1

Weltfish, Caddoan Texts 101

hdrariku (194) hk axrawitska piraski raJcuha-rt^nwrtit ke. Jcardax-
riwitska pvraski (195) iweaxra^rifra- wduxkarikst^'uM^ .(:}96)fbkiu
axrivxi'ku pi-raski alias kusikustirarqhuru'^ (197) rwiweaxrara'-
ritsaxkqi'Sata a'ki piraski triwekyte-tsikskd raku'td*ra isiritatsiks-
ka-pa'kisu raxruraxki (198) a'ki iriwekutiruhuruksta hiru axru-
ra-hiwits (199) axrawd*ka prraski atias ke-saktatsakipu resd-ru
(200) hkriru axrutsia he axrwtqkaksq'wa (201) i'kqa iweaxrarax-
kd'wi hbru axriwa-ku titaku tira^kii tatdskd ratkuta-ra (202) a
axnxwaki ndwa triwetura'he (203) aki mwekutuxrardixku ra-rista
tinikstd'tqwe (204)aki mkutqrd'ra] pi'raski ru-rikutara^ (205)nqwa
tirukstd'ku kitu tisirdtsitsikstae*riku tira^hs d pqkus a kiwaku
riri'rara (206) he kcrura-kusta crikqrdiraxku'tski'tsu^ he tardxwi-
vans tsaxrikstaxkttu tritiHt (207) trikuwitqra pi-raski tarukstd'tqwe
tiwe-kgrarira'tqwe (208) he rikspdrwksti^ tatutsikstaerikuswku
nxkutdwarukd-ra (209) trvrurqkutsia'ra tirarwtsi tird'kts (210) hk
tii-ta werqkutdwqriikd'Ta he Uritg/wiat akdhtri a raru te-kiratsqwia
kitskqtvtu^^ (211) a ira-riki werqkutdwqrwkd^ri hem tutsikaksd
asku tru'taswatd pi*te'8vtki hern tiitsia atirikskd-wa akdhtri (212)

his father he was married (q.). (194) And he wanted (e.) boy
to get married and he did not want to boy (195) when he
brought it (e.) there was a lot of (meat) (196) then said (e.)
boy, ' 'Father let her make me a bundle." (197) When they
had arrived in the village (e.) and boy what he was thinking of
to do that they blessed him animals (deer) (198) and he was
going to make a rule (ceremony) then all of a sudden (199) what
he said (e.) boy, 'Tather, gather them together chiefs."
(200) Thereupon he did that (e.) and he invited them (called
them) (e.) (201) Oh, when they were inside (e.) then he said (e.)
''Right here is a way (dance) I want to do it." (202) and
they said (e.) '*Allright that is good." (203) And here what
he meant was Whistle-dance a way that used to be among us
(204) and here he brought that "way" boy it is his way. (206)
Now this way that was all those of us that used to see a bow
and gourd and fox (skin) they carried. (206) And there
will be someone that wouldn't be ''clayed" and there would
be marks all the people that is how they are. (207) That is his
"way" (q.) boy this way that was used to be among us this
way that doesn't exist any more (208) and they were wonderful.
I used to see it when they would perform magic (209) each
would do thus : these things (lying) bows (210) then he would
do : when he would perform magic and he rubs it on the
mouth and just there would flow a liquid a black hquid
(211) and that one (standing) when he is performing magic
then he calls one that line of (audience) young man then
he did he would put his hand inside in his mouth (212) and he

102 Publications, American Ethnological Society Vol. XVII

h^tirg-riksta ke-wotut hk tatwtd tsvsh^vt rqkuratsirika ke'waut (213)
Mtv/ta^ni?u tira-rawikawkvt pd'hat (214) hu- rira-riks (215) a
iatuxraktae*riku kitu (216) nawa heru tutsia irgrutsi pahat ru
atiraxvm witinxkuxra-rikstd/haku (217) irdru*tsi hk aocrixwd-ruksti
vri'sirikstatsikstaxra rd-nsta he ririkstdra pahat he axrikspd 'ruksti^c
iri ird'ku pi-raski irvwekurdra-^u he ta^rawird-kat he rita-ra pahat
(218) he rdxkuwa-ka atias kasqrutsira'tstksta (219) he kurahusg?u
iriaxraruxtdwi tsatki he htm taxrukitqku rurkxkua (220) rihuksu
dtgru'te-rit kurahusq^u e-kaa dtarqtsikste-hu'u (221) a- kukakd*-
rake-a he rqwitqkaratsu texwqki wetdkusWa (222) iwera-kusvra
iriwetuxrq^a pi -raski irqraxra tird-ku pahat (223) heru tarwtaia
piraski tridrdarctsixtd-rit he ta-rqktawqii aru-sa kskitiks triwewi-
takqriks tiwttsa^^ (224) heru axriha-rariwrtU nawa iwergha*rqriku
pvta he riwerera-tqwe rd-rtsta (225) rutriwitqrd-ra^ tirqrakqwaJtd' -
kusa (226) taweruksta-tqwe titvri he wekqreriratqwe riwerututsira-ru^ ,

would hold in his hand ragweed and he did this : a little bit
to bite ragweed. (213) And he did then just they would
fall down upon berries (red berries, Mescal bean from Mexico).
(214) Oh, it is real. (215) And we would be looking on all
(216) now then he did those (lying) berries there they
would go they would rub them on themselves (217) these (lying)
and they are wonderful (e.) those that had that way Whistk^-
Dance and they had them beans and they were wonderful
(e.) where that (sitting) boy the one that owned the way
and he would go on the warpath then he had it berry (218)and
then he would say (e.) 'Tather you must watch." (219) And
his father where his hung bundle and there it would be
sitting upon (e.) when it would come (e.) (220) just when he
would see it his father oh, he would feel happy (221) and
it would not a long time when suddenly they would say, noA\^
herd is coming (222) that herd coming he is the one that did it
boy that he has this bean. (223) Then he did that boy
he would stand there at the outskirts of the village and he
distributed them horses four that's the herd (q.) he brought
here. (224) Then he married now since he is a married man
and that was among us whistle dance (225) he brought that
way this that happened to come along (226) this way that was
among us today — that way is not among that is all.

OEIGIN OF THE WHISTLE OR DEER DANCE.

(Free translation.)
This story is about people who lived in a village of mud lodges
long ago. The people were starving and so they went out to hunt;
all were hungry, men, women, and even children. While they

Weltfish, Caddoan Texts 103

were tra-^.iu-^gj ».%>^^-t, «,». opiJo^xio broke out among the people
and they broke up into smaU groups and scattered out in all
directions. Among these people was a man and a woman who had
gone off by themselves and the woman gave birth to a baby boy.

The man would go out hunting and bring in deer and rabbits.
The baby began to get bigger and finally the man killed some
buffalo. They hved aU alone in the thickets in a little house.
Since the man would keep bringing in meat, the tent was half
filled up with it. At first the man would be away hunting for
only a short time, but gradually he began to make his hunting
trips more and more extensive so that he would have to stay away
over night. While he was off on one of these long hunts, an enemy
group that was wandering about attacked his house and killed
his wife. They wrapped the baby up and laid him behind the
bundles next to the wall.

When the man got home with the meat he had obtained, he
called out to his wife as is the usual practise, **Are you home?"
But the woman did not answer. He went inside and found his
wife dead with her stomach cut open. The baby, however, had
cried himself to sleep and he took it up in his arms until it awakened.
Then he took the bundles out of the house, leaving a few inside,
and carried them to another thicket where he built himself a small
grass lean-to. He put the bundles inside this lean-to, and burned
the house where the woman lay dead.

When the man went hunting he carried the baby with him on
his back. He would kiU a female buffalo and take off the udder
so that the baby could nurse. The baby grew stronger until it
learned to crawl and finally when it learned to walk he would
no longer carry the baby. After they had been living in this way
for some time the boy was old enough so that he could be left at
home. The man made him bows and arrows and when he would
leave him alone he would make him a target to shoot at. He would
make a small mound of earth and for a buUseye he would chew
up some sinew to a paste and make a small ball around which
he would heap some earth. Little boys were very fond of this
game, and even if left alone they can keep amused aU day. The
boy stayed alone all day shooting at the target until his father came
home. He became accustomed to staying home alone until his
father came back after sundown with the meat he had gotten.

When the boy was about three years old and could talk well
he began to learn more and more about the world around him.
One day the man got home and found the boy with clay smeared
on his shins. He did not inquire w hat had happened for he suspected
that his boy had been blessed by some supernatural power. Not
very long after this incident he came home and found his boy with
his face smeared with clay, and the odor of holy incense ail about
him. He decided to stay near the house through the night, and

104 Publications^ American Ethnological Society Vol. XVII

watch to see what was going on. It was almost noon when the
boy came home and this time he was completely smeared with clay.
(It was not customary among us for a child to wear a shirt so that
it could clearly be seen that his naked body was streaked with
hand marks where the clay had been applied.) This was what the
father had anticipated and he decided to follow the boy*s move-
ments further. He cUmbed to the top of a nearby hill and lay Mow n
there. When the sun was just this high the boy left the lodge.
He was gone for quite a while and when he returned the father
climbed down the hill. This time the boy was beautifully decorated
and was fragrant with incense. *'Well, son," he said, 'Vho has
blessed you in this way?" The boy said, **Over in that direction
there is always a dance going on and they invite me there." The
father decided to investigate further and to find out what })ower
was responsible for his son's blessing.

That morning the boy told his father that he was being invited
to join the dancing and his father told him to go. The father
followed him stopping at the grove of cedars into which the boy
had disappeared. There he sat down and presently he heard some
whisthng ; cautiously he drew closer and closer to where the sound
was coming from until he reached the place where the dance was
going on. His boy was dancing among strange people. These
people were deer. They were aU smeared with clay and as was
customary in this dance; they had whistles in their mouths. All
this time the man had been watching the dance in secret. He stole
away and went home, overjoyed at what he had seen for now he
knew that his child had been blessed. After sundown the boy
came home.

Years went by and the boy grew to manhood. He led a quiet
life and his father had no need to worry about him any further.
His life was well-organized for he had been taught the way of
the whistle dance. Then the man told his son that their people
lived some distance away and that they would soon go and join
them. But before they went he had several things he wanted to
do. He said that the boy was to wait at home for him while he
went off on a hunt and that he might be gone for two days. He
was not worried about the boy for he knew that the guardians
who had blessed him would watch over him. As he travelled along
he came upon a settlement and there he stole horses. He led them
back to their camp. They were all so fine that it would be difficult
to say which was the best; there were spotted horses, mules, and
all sorts. The boy was deUghted for he had never seen horses
before.

Then the father began to make saddles for them. This is the
way saddles were made: A hide was soaked in water and the hair-
pulled out so that the hide was clear and white. Then a frame
was made with two forked sticks, one of which was placed at each

JXr^UfioJi^ Ca^cic^n Texts 105

end,^ and two more sticks one of which was placed along each side.
Over this the skin was stretched. The man made several saddles so
that he might take some to their people as gifts. Now he gathered
up the saddles he had made and then he went out and killed a moose.

Then he set to work to make a moose robe. This is how it was
done: The hide was soaked in water for a day and a night. For a
scraper they would use the rib of a horse. They would wait until
a horse died and then they would take four of the best ribs suitable
for the purpose. Then they would fell a cottonwood tree and
prepare a stick which they would stick into the ground at a slant.
Then they would drape the hide over it (with, the hair side up)
and scrape it lightly back and forth (with the horse rib ?). In this
way the hair would come off very readily and the skin would be
nice and clean. 2 Then the man would rub fingers up and down
against the hide to even out any bumps. Then he would spread
it out flat and it would make a fine robe.

Except for the use of the horse rib bone as scraper, the buffalo
robe was made in the same way. For this a scraper of elkhorn
with a blade attached was used. The hide is stretched on a frame
and fastened there with sinew of the kind used in stringing a bow.
Then the hide is scraped with the blade until it is clean and shiny
and the water has been pressed out. Then it is further treated
with corn meal made of flint corn which is thrown against the
stretched hide. (The final step consists of rubbing the hide across
a bowstring.) To an upright stick would be fastened a sinew string.
The string would be tied onto the stick in two places, at the upper
end and at the lower. It was tied so that it was not tightly stretched
but hung somewhat loosely. The sinew string was about as large
as my finger and felt quite rough to the touch. It was across this
rough string that the hide would be rubbed (back and forth).
Finally, the maker would test the texture of the robe with her
fingers and wherever it was hard, she would again rub it across
the sinew string.

After the man had finished the moose and the buffalo robe,
he made leggings and a buckskin shirt for the boy. Then he told

1 These forked sticks at the ends were placed with the fork downward, the
two side sticks running respectively from the left branch of the forward
fork to the left branch of the rear fork, and one from the right branch of
the forward fork to the right branch of the rear fork. When the skin was
stretched over this frame the structure approximated our "western
saddle" with an upright "horn" before and behind.

2 The process here is not altogether clear. It seems as if one step has been
omitted. It would appear that after the hide was draped over the slanting
stick, the horse rib was rubbed upon it down the length of the stick and
then the position of the hide shifted tmtil the entire surface had been
scraped. Then perhaps the hide was pulled back and forth across the
stick to soften it and even up the texture, tho' this is not specifically
stated in the text. After testing it with the fingers it would probably be
further rubbed back and forth across the stick.

106 Publications, American Ethnological Society Vol. XVII

the boy that there were some things he wanted to prepare for
himself. He gathered together all the things he n^ded for making
arrows, a stick with hide wound around it which had been boiled
down to a gummy consistency, an abrasive (sand or metal), and
some material made by pulverizing a plant for poHshing the arrows.
He told the boy he was going to make many arrows. He \A'ent
into the woods and gathered dogwood twigs; he selected only
those that were suitable. He took them home and prepared tliem
in the following manner. (He peeled off the bark.) In every
household there was always a forked stick stuck in the ground
at the edge of the fireplace which served as a bracket for suspending
the kettles of food over the fire. To this bracket he would fasten
the sticks so that they could season and dry in the smoke of the
fire. He would leave them there over night and them take them
off. He would eye the stick up and down for any bumps or irre-
gularities. Next he would prepare to feather the arrow. He would
have some sinew in his mouth preparatory to using it for tying
on the feathers. It would get clean and white in his mouth. He
would split a feather and put three splints up against the stick;
he would tie them there with sinew and since the sinew is wet, when
it dried it would make a strong fastening. The feathered end is
then smeared with a gummy paste (made of boiled hide) and the
feathers are bent onto the stick and pasted down being tied again
with sinew at their lower end. After the feathers are on an abrasive
is used ; the tool is in two parts which are pressed together with the
arrow between them and the arrow is turned back and forth so
that it is well rounded. Then there was a bone tool that he used
that was somewhat forked on which he wotdd rub it.^ The next
step was to apply down feathers to the lower end of the feathers
already attached. When this was finished he would prepare to
apply the flint point to the other end of the stick. In former days
fUnt was used, but in more recent times those I have seen have
metal points. One splits the stick at the end to which the point
is to be attached and one places the point in the spHt. Then it is
tied around. With these arrows, if they pierce the object they
are aimed at, one can kill buffalo or people quite expeditiously.
The boy's father made many arrows. They were of aU kinds,
black feathered arrows, and red feathered arrows. After he had
finished making the arrows he told the boy they would set out for
the village of their people. He was going to kiU buffalo on the way
with the arrows he had just made. Then they saddled their horses
of which there were many, and packed them with dry meat. The
journey took quite a while and on the way the father killed a wild
cat for a quiver for the boy. The father had a quiver of buckskin
for himself. As they approached, someone announced that two

^ This is a fairly common type of bone arrow straightener. In more recent
times a tin can punched with holes was used as a substitute.

Weltfish, Caddoan Texts 107

people were coming and that one was the man that had disappeared
from among them a lonjsj time ago. When they reached the village
they found their people starving to death. The chiefs gathered
about them and the boy got off his horse and offered it to the head
chief that he might mount it. The chief was grateful but he told
them that they were starving to death. Then the man distributed
as gifts horses and dry-meat and told them where there was a
buffalo herd. Then the people set out on a hunt. Meanwhile the
boy and his father were for days busy with invitations from people
all over the village. It vvasn't long when the hunters came upon
the herd and made a large killing.

The father of the boy then got married and he wanted his boy
to get married too, but the boy refused for he was thinking first
of introducing his deer dance ceremony among the people. He
asked his father to have his wife make a bundle for him and to call
a gathering of chiefs. When they were gathered in their lodge he
announced that he wished to demonstrate his dance and they all
gave their consent. What he was going to show them was the
Whistle Dance, a ceremony that we used to have in our tribe.
It was this boy that originated that dance. Bows, gourds, and
foxskins were included in the dance paraphernalia as we saw it
performed. Everyone had his body striped with clay. This cere-
mony used to be performed but doesn't exist any more.

Wonderful magic was performed by the dancers. I saw these
performances with my own eyes. Each had a trick of his own.
One would take a bow and rub it on his mouth and bring forth
a black liquid. Then another performer would step up and he
would call a young man from the audience to put his hand in his
moutK to show that he had nothing inside. He has a bunch of
ragweed in his hand and he bites off a little of the end. Then he
would blow out of his mouth a bunch of red Mescal beans. This
was actually done for all of us saw him. Those that wished to,
went and blessed themselves with the berries, by rubbing them-
selves, for the beans were supernatural in character. Only those
who were connected with the Whistle-Dance had these wonderful
beans. When the boy who originated the dance would go on the
warpath, he took the beans with him. He would tell his father to
keep careful watch and when he was coming home, the bean
would precede him and be sitting upon his sacred bundle. When his
father would see the bean he was very happy. Before long they
would see a herd of horses coming and the boy would be just
outside the village. It was the power of the bean that helped the
boy attain his success on the warpath. He would stand outside the
village and distribute the horses he had captured to the people.
This was the fourth herd he had captured in this way.

Then the boy married and the whistle dance remained with
our people until a few years ago. That is all.

108 Pvblicationa, American Ethnological Society Vol. XVII

19. THE OBIGIlsr OF THE YOUNG DOG DANCE.

(I) piraski wituks kttkghdriri weaxrqkd'pa'kis taku wekarawita-
Tuxku hem tridraru'tqritsaxkaat raxkuwctskd*" rakuhakdwd-ts (2) he
axrqraxkata'at hem piraski hem pakuxtu taraktqkqvm (3)he
piraski taxratuxkaat a riwe'ta'ritat herii wdaritsixtawi'ttt he wetex-
tamtspd'wi tiraraHttsku he rirerai'tus tirgrdtawe a^akipirvru
(4) rkxkurarawgrihii kqraritsku*su he piraski iritdxpira (5) kara-
wttitsikstgtsikskd'pd'ktsit dwit (6) hem- iraktakqwu heru tritqrutasat
(7) heri ta*rqkd hem tdxwitska hem tdxwttsqt dsiterdrasu (8) htrw
trikuxrdhurd'a wekuxrqra*rot he ratkat piraski axrahqtuxkq'qt

(9) he ira*ku pi^raski he re'sa*ru axraritxha piraski wcte'ra-tsikstu

(10) heru trite*mtsirasqt hem taxwaku iasti irihe turahe tiki rqkuka*-
rurq^u (11) hem* irikuocri-hi he tqmksdwqtspa'ku piraski rutsikspa
(12)herahvrd kakdxwitska awititaraikahurvku (13)heruwijiaxriuts
pi'raski heru-* wetarqktqkqwu he kuxretkasi'tit (14) hem axre-tra^ta
hem axriat pqkuxtu tixrqnxtariwisat (15) nawa he ird-ku pvraski
he kqrqrdtehdat awttitdrikikat he axre-tsdxkqwkat hiru axre'turuhwru
(16) hem axritsaxkawqriustfttt axrakqra'ntskuspiraxra axrawdwqd

(1) A boy he was (q.) mud-lodge village he was poor (e.)
someone he had none then there he would just go through
the village he wanted (e.) to eat. (2) Then they went hunting
(e.) and boy then long time they would have travelled
forth (3) and boy he would go on the path (e.) and where
the camp would be then he would sit down at the outskirts (q.)
and they would have built fires (e.) this story (sitting) — this
story this way among us Young-Dog. (4) When they would
throw them away (e.) part of the intestines then boy that's
what he would pick up (e.). (5) They did not practise charity (q.)
long ago. (6) Then as they travelled then he would go along
like that. (7) Then at a dweUing then he would think (e.)
there he would go there (e.) they would give him food. (8) Way
off there somewhere they were going and next boy he
went on the road (e.) (9) and that boy then chief he had
a boy he loved him (q.). (10) Then he would take him with him
and lie would say (e.) his father, '^That's it is good, son,
to feed him." (11) Then way off somewhere when even if
he would say boy, "Let's go home," (12) and finally he
would not want to he would be ashamed of himself. (13) Then
he lay himself down (e.) boy. Onward they would have
travelled and he went to sleep. (14) Then he looked about (e.)
then he went (e.). Long ago they had gone on. (15) Now
then that boy — it was not straight (easy for him) he would
cry for himself and he went into the camp (e.) there where
they had camped (e.). (16) Then he proceeded to walk about

Welifish, Oaddoan Texts 109

(17) he weaxre*tsdxkqa hem axrurahiwtts asd-ku axrqwakdraxkgas

(18) hem axriaJb pvraski he him axrvku irikuxriiksakq (19) asa'ki
wititqms ira*ku asa'ki heriwererirasd-m pghdtki (20) heru axrikusct
d'kaa piraski iwesiaxraki'kat dpats (21) heru axrikustt hqwd ke'tsi
witukstqrd* karwritsku'su hem axrikd-ruru (22) hem siaxrihatux-
kdwa LTvaxraktqku'wqhii'ru (23) heru axrikvtsu'hat heru siaxriki"
kd'usi'tit (24) heru axruxrikqrukusifUt a^a-ki kitu- aqxruxre^nt
(25) he hiru axra-ri/tat kuwduxwdktqhu'u pi-rq^u axrqwd'ka hii-*'^
ruwerarawistdxkti (26) iri-weaxreturaxku heru* siaxriwdspa (27) he
hiru axre-ra piraski irvaxrerwrapirihwru (28) heru axritsikaksq
awUitaravkahuri'ku pvraski (29) tuxrq^a wttapitskqri heru axri-
rikd'ruru a axrirqrastdwqu (30) ht hat*^ axriru pitaksu a taocwa--
kqhu pvraski resituksixtqtqku (31) a taxwaku iasti turahe rakux-
ratsikska'pa-kisiki tsirw tdtku « retre-sa-ru (32) i*kqa weraxkuktq-
kuwqra a sitekitsqru;-ku pir<^ki (33) hawd siaxrqki'tsukat he piraski
kttu" ruwitiaxmxrikctru (34) iriru'Wttwrawatsta'he hqwd qsa-ki
he kitw tqruxri'kqru (35) ra-hiri iwesidocrqwitspqrq he pvraski

among the dwellings (e.) He was picking up the entrails (part
of stomach lining) (e.) he ate it (e.). (17) And as he was walking
among the houses then there suddenly appeared dog it was
barking (e.). (18) Then he went (e.) boy and there it was
sitting (e.) where there had been a dwelling. (19) Dog it was
mangy (q.) that dog that's the kind they call *'red".
(20) Then he picked it up (e.). Oh, boy they two cried (e.)
both. (21) Then he picked it up (e.) again then he had
them (q.) entrails then he fed it (e.). (22) Then they 2 went
on the road (e.) where they had travelled (e.) (23) then there
was a stream (e.) then they began to drink (e.) (24) and he
proceeded to wash it (e.) dog entirely he fixed it (caused it
to be good) (e.). (25) And there was the camp (e.). He talked
to it as if it were baby, he said, ''Huuu there are the smokes

(26) where the camps were (e.). And there they arrived (e.).

(27) And there came (e.) boy the one that loved him (e.).

(28) Then he would call him (e.) he would be ashamed of himself
boy (29) because he had many hce (q.). Then he fed him (e.)
and he gave him food (e.) (30) and also he gave him (e.)
wrap and he would say (e.) boy, "Let's sit beside the house."
(31) and he would say (e.) his father it is good to be having
merciful feehngs for them while yet I am living (sitting) and
I am chief. (32) Oh when the migrants had gone then they
would be making fun of the 2 boys. (33) Again they cut the
stream (crossed) (e.) and boy entirely he washed himself (e.).
(34) Thereupon it was better (q.) also dog then all over he
washed it. (35) Finally when they had arrived there (e.) and
boy he would say (e.), **What's the matter, you two do not

110 Publications, American Ethnological Society Vol. XVII

taxw&ku kirikeruyt sikqra^ixhuhwkqhu (36) nqwa he ra-hi-ri
aiaxrahii'pa he qxrixkawwiikusfftti (37) he ra*hiri piraski arwsa'
siraxku'taku'riwu (38) he ira-ku qsa-ki a-ki kutitatsikska^pa-kisd-ri
(39) piraski wewttetsikskqsa (40) hem axriwa-ku iwerqratkfa*ra
axntpawaktiku ira^ku asa-ki wewituxretkihu* (41) he tiaxre*tat
hem axrurahiwits axrawikdrqa asakipirrru pitku situiti'a (42) aki
kuti' tird'ku qsd'ki a*ki risikutia pvraski d asd*ki (43) herv ax-
riwa-ku qsa'ki ndwa kdtsihurawirqkat rusirakurihvt criweaxrit'la-ra
istu axrararu'kusitsixtqwi'hqt (44) hem axriwitska tird-ku piraski
(45) wevntiraritsaxkai'suxta he4si titqku siaxrapd'ra (46) taku-
kqrawiterdvta siaxrqrdwira-kqtq (47) H'kqa he siaxruxrai-witsat
tri'sirardraspe (48) he rahiri weaxrurixkutpa-waktit ise-nt hem
axriwa-ku qsd-ki ndwa tiki ti-tqku rikuruqsi-ku (49) axrqwd-ku
kustitsaxkqu-kvt ari-sit (50) he hiru axri-a wttihatdmra kipa-ru
a axra-riwttsa (51) he pvraski ari-sit rusiaxriha-kqwq' ats a axra-
wd-ku nawq tqku riresuksku tstu td-tuxta (52) he hiru axre-a wite-
kaku-tsu kskitiks aru-sa wdixrarastqtsdru-sta (53) u-kqa he pvraski
ruaxrutsirdrastamru'kvt he piraski ruaxrirukitqwvtit pqhatki he pitku

come in. (36) Now then finally they two went in (e.). Then
they began to kiU them (e.). (37) And finally boys horses
they would go for them (e.). (38) And that dog now then,
he was blessing him. (39) Boy he was grown up (had "sense").
(40) Then he said (e.) when it became night it talked to him (e.)
that dog he was dreaming. (41) And that tent (e.) then
there appeared someone sang young dogs two there were (q.)
(42) now then it is this dog and here it was those two boy
and dogi. (43) Then said (e.) the dog, ''Now we will go
on the warpath the two alone." When he did that (e.) again
he was singing on the outskirts (e.). (44) Then he thought (e.)
this (sitting) boy (45) they were about to enter the village
but right here they two hid (e.). (46) Someone didn't know
(q.) when they went on the warpath (e.). (47) Oh, then they
came upon (e.) what they are looking for. (48) And finally
it was ^o that it talked to him (e.) inteUigibly. Then said (e.)
the doL "Now, son, right here you are to stay." (49) Then
he sai<i (c), ''I will go into the camp myself." (50) And there
he canii^ (e.), he had in his mouth dry meat (still moist) and
he arrived with it (e.). (51) And boy himself they two ate (e.).
Then he said (e.), *'Now here you stay! again I am going
to go." (52) Then there he came (e.), he was biting them,
four horses they were dragging ropes. (53) Oh then boy
lie took hold of the ropes (e.) and boy he mounted it with

^ At this point in the story a song was sung which is supposed to inxitate
a dog and when this song was sung it is said that the dogs in camp would
begin to howl.

Weltfish, Caddoan Texts 111

sire'hastqtoircL (5d) he aslcu raru axre'a heriru siaxrikuksta'kut hi--
karawdekiripva pvraski (55) he axrd'he-sa hern siaxntakawd-Iutt
heru axriwa-ku asd-ki kustitqka*hat kustidt kqtsehqra-ku (56) heru
siaxriha^kawa^ats iriaxruksqrdstaxra tqku wewitisa-kard ke-karvus
heriru siaxrespd-tasit (57) tsi aswki wetuxrasi'hu heriru siaxriwa^
(58) aaxrqwd'ku asa*ki tiki katsqkti4sihe i*tqku (59) tqku rikakiwaii
aaxrqvxi'ku kustirirdvta itsakuxri-ra^ra tsi- kqreretsqkutsirira^ra
(60) heru axriwa-ku asa'ki tiki vAtika-siuts kustutsiratsiksta (61) he
sqkuxkitu axretka tsi* arii-sa axrixwd-wqa (62)'^ iweaxraratke'-
a*ra heru axriwa-ku asa^ki^ iras tqtsixwduxta tiki (64) he kuwesikq-
rdaxrird dkqwa-^xtstsu iweaxrd'he-sa he siaxrqwiru-tit (65) heru axri-
wa-ku piraski navjq e hhrqkukustikwtit uksdwaxtsu ari-kcs (66) u-kqa
wdikqri tqraha tsiru kqrwrrikstdraxra tsirw rarit kqrexretstkskqsq
tsiru piraski rdkuu (67) U'kqa tiaxra^riki pikqruskd-tit wituxre
a-ki kutikusixruxkitqwi (68) a axrukitqwhtd iriweaxraktdxruriwd-wi
a axraku'td arvkis (69) trirwaxrvsa heri axratarwtsu pvraski

(70) heru axriwitsdtkusiiit piraski he-tsi asa-ki weaxrqwdwqa

(71) heru axrutsid piraski hqwd axrqwdsdtkusi'td rqkurastdraxra

him (e.) '*Red" and two he lead (54) and one just it
came (e.). Thereupon they (2.) ran away (e.) probably his eye
did not move over (he did not sleep a wink) (q.) boy (55) and
next morning (e,) then they (2.) got down (e.). Then said (e.)
dog, *1 will get off I will go afoot." (56) Then they had
finished eating (e.) that food which he had (e.). Here the sun
was standing (q,) very early thereupon they started traveUing
(e.). (57) But dog he was walking thereupon they went (e.).
(58) Then he said (e.) dog, ''Son we will stay all night right
Ihere (59) someone does not live (go about) there." Then he
lid (e.), ''I will know it if they trail us. But they are not
liling after us." (60) Then said (e.) dog, ''Son, you must
lie down. I will watch." (61) And all day he slept (e.). But
horses they ate (e.). (62)^ When night came on (e.) (when
it became night) then said (e.) dog "At night we are going
to go, son." (64) Then they did not have anything food in
the morning (e.) and they stopped (sat down) e.). (65) Then
said (e.) boy, "Now — let me see if I can kill something even
if it is a calf." (66) Oh there are many (q.) buffalo. Yet
he wasn't at the age to carry arrows yet really not grown up
yet boy when he was. (67) Oh this standing (e.) black horse
it is handsome (q.) and it was a runner surpassing-all. (68) Then
he mounted (e.) he chased them with it and he killed (e.)
a calf. (69) Right where it lay (e.) there he built a fire (e.) boy.
(70) Then he began roasting them (e.) boy, but dog he was
eating (e.). (71) Then he did (e.) boy again he proceed to

1 No. 63 omitted

112 Publications, American Ethnological Society Vol. XVII

(72) he axrasgJcuxhitaure'nksta he siaxraspa*tasit heriru siaxriwg

(73) he istu riruaxrirukitawi'ttt asd'ki wewttirastarad*ri (74) iwerq-
ratke-a^ra he weaxrurdtkaharikdrikat he siaxrawvru'ttt (75) iwerahe*-
saistant iwesdiwitspduxta (76) iwerdhe-sa hern axriwa-ku ndwa
iriwetatsixwitspduxta (77) kttkahdxriri witiraxka-wa* he rawtta-
kardisu axrawa-kdaakta vretu ku hd**- r&ra he axretsitxtrhjn-nf hn
qwtt irikuxrdwttsa* he axrgwakurdruat (78) he criwe-fi'* tirnriLi
piraski rukska-pd^kisu (79) he axrqrantspa'tat he hiru axre-ra
re'sd'Tu (80) qaxrawd-ku pvraski wewitiwa'kausu'ku atias kdu
gaxrara-ru arwsa (81) heru siaxritsitsiraskdvsat we-te'td-vta qsaki
wetitqtsikskd'pd'kis (82) e-kaa werqwdiukitskqtqku pvraski (83)
heru aocTutsia resd*ru qaxnxwitakttt tsahu-ki a hqwd axrixkqwdwqrtt
(84) ndwq iwera'ku piraski weterdvta he ird-ku piraski resa-ru
kurdha'U riwesiwitiwqri a siwddraru-ku weraxkuratke-d-ra (85) he
raJiiri the istu iweaxrqraxkqtd-ta he kqrgrerurapirihu^u pi-rai^hi
iwererqtsikstdd-ra asakipiri-ru (86) rutrikuxri-hi wewiti'wu heru
axriwa'ku asd'ki kuraru kqre'osutsia tsapat tirdhuriwd'wi (87)
ruirikuxrl'hi he rahiri axrqraxkawvtd wesiaxrdruraka ira-ku pirqre"

roast them (e.) to carry with him. (72) Then when the sun was
going to stop on top (e.) then they moved on (e.) thereupon
they went (e.) (73) and again he mounted with it (e.) dog
its feet were hurting. (74) That night — it was midnight (e.)
and they stopped (e.) (sat down). (75) Just when it will be
morning they are going to arrive there. (76) When it was morning
then he said (e.), *'Now we are going to arrive there (77) at
the village (of mud-lodges) they were inside, and suddenly
someone announced (e.) in that village, ''Look someone is
coming!" And he stood at the outskirts (e.) and first he
that arrived then he called over there (e.), (78) "And it is he
this standing boy the one that was poor." (79) And they
went to the outskirts of the village (e.) and there came (e.)
chief. (80) Then said (e.) the boy, he would now address him
as (q.), '*My father." AU he then gave him horses. (81) Then
they (plur.) took him home (e.). They now know dog he had
bless(ul him. (82) Oh, he was sitting up against the back (west)
boy. (83) Then he did (e.) chief he put a wrap on him (e.)
buffalo robe and also he put leggings on him. (e.). (84) Now
there sat the boy now they knew it and that boy chief
his son they two go about (q.) and they two would sing (q.)
when night would come on (e.) (85) then finally ■ — again
when they went hunting (e.). And he loved him boy since
he loved him young-dog. (86) Way off somewhere they were
going (q.) then said (e.) dog just don't do (anything)
women these here (Jiving). (87) Way off somewhere then
finally they stopped (sat down in among) (e.) then they two

Weltfish. Caddoan Tp.xU 113

sa'TU (88) iasti sikuxri-takaru atardtkgha'h he wtteraru*ku asaki-
piri'TU (89) ii'kaa wtteriruocra4e heru axriwa-ku asd-ki kskiti-ks
kerutstakurd*ru (90) heriru siaxriwa wttira*ks'a he siaxrirakax-
ruras (91) he hiru axre^kd rurakukdrihvt kdw dsiaxrirakteraxpit
aru*sa heriru siaocraktd-ra (92) hqwd ke4si asa*ki sirexkurukttdwi'tit

(93) he axrawa-kasakta wetitakdas he hir% axra-runtkdxtsam

(94) he axrawakasakta hi*u triweti re-sa-ru rqh^'u piraski tiwesi-
rdkqrikstga (95) ii*kqa he hqwd axrwtasifUt tsaxrikstaxkitu- axrq-
rd/ntspa'tqtq (96) he kitw hqwa vasti axrqraru aru'sa ii-kqa heru
rihird axrqwitsat pvraski (97) tsi tskqra wesiwdekqriku a axrqwd'ku
tira-ku qsa-ki kskitiks tasta'wirqpquxta (98) kqrarqkwu tsapat
kuasuxrate'huru ii*kqa rurihirq wekqrawdika*pa*kis kurqhus (99) he
tsikskt ise-weru sjamtse.kqru akaxtirqrd* rardkaxki (100) tqku
awttarqka re^sd-ru heriru siwitarqkariku piraski (101) rakqharaxkitu
he taxrakdrari'wqku rexkurarwku asa-kipirvru (102)ndwa axrux-
ra-rn kskitiks piraski d qsa-ki (103) triaxrqwa-ku nq'wa pvtkusihiri
riwekuxrqat (104) mtiwa-ku kskitiks tuxra'rdruksta rqtsekukqriks-
tiwitsa he tsqpat rmsihuras (105) ndwa iweaxrd-wu kskitiks

had a dwelling (e.) that chief's child. (88) His father he made
the dwelUng for them there would be a night and they would
sing (q.) young dog. (89) Oh they like it. Then said (e.)
dog, "Four let it number these many days." (90) Thereupon
they two went (e.) it was not long (q.) and they (plur.) found
a dweUing (e.). (91) Then there was a dwelling (e.) just one
alone all they got their horses (e.) (they tied every horse around
the tipi) horses thereupon they drove them (the herd) back (e.)
(92) again then dog they would mount with him (e.). (93) And
someone announced (e.) there was a shot and there there
was dust standing (e.) (94) and someone announced (e.), "Look,
it is the chief his son boy here the herd they two are bringing.

(95) Oh then again it happened (e.) all the people they
went to the outskirts (e.) (96) and all again his father he
gave them to him (e.) horses. Oh then further he moved
(he did a greater deed) boy. (97) But alone they two had a
dwelling (q.) and said (e.) this dog, "Pour you are going to
go on the warpath (98) for you not to women for you to
mingle with." Oh there further he was not poor old man
(99) and right specially they proceeded to build him a dwelling
(e.) a new dweUing tanned hide. (100) Right here the dwelling
would be (q.) chief and right near there they (2) would have
their dwelling (q.) boys. (101) AU the nights then the drums
they would beat for them to sing (e.) young dog. (102) Now
there numbered (e.) four boys and the dog. (103) What
he said (e.) now twice he had gone. (104) He said (q.), "Four
there will number for us to bring the herds and a woman
then you find." (105) Now when they (e.) four it was that

114 Publications, American Ethnological Society Vol. XVII

riwetuxra'vu a asd-ki iriwetarawaki (106) he hawa hiru axre-ka
trihewesiwdixku'tit kdtaxka (107) kitu asiaxriraktaru-wa rawt-
titstaxraxkatarikixku (108) heru aocnwa*ku asd-ki kctu hawa tasak-
taruvsta (109) tirastqkurvwl he restaktaxkaku-siksta arwsa he
irikurdsird'Tu he tstu restaruvsta d'os (110) he hawa riruaxrvwu
ii'kaa kuwttektdkqwu (HI) he hiru axritawe arwsa ra-kuwakirav
wUuntskistatsqku (112) ruwewitiraritsaxka ke4si irukstaxkdtaa

(113) hk axra-kusvrat he hawa riqxrutast/ttt axrararitsixtavsa

(114) he hawa riaxru-ta prraski axrqwd-ku atias tirawa-riki iriweku-
tdsira (115) d-kaa rukuwekuwitarnratewd'hat re^sa-ru wekqrawt-
tikd'pd*kis (116) a axrqwd-ku tira-ku pqhatki asku weturavwits

(117) ndwa heru axriraxkatdat hd*wa u-kaa wewiteruxkqri aru-sa

(118) hawa runrikuxri-hi he hawa axraraxkawi'tit (119) tsi wewi-
terwrqka pi-raski triweaxrgraxkd*wi (120) heru axriwa*ku asd-ki
ndwa werutera-rihvt (121) he hqwd pttku wesiaxratawkvt pvrafiki
kskiksapits wewituxra-ru (122) a texwaki we hawa tihakdrariwakta
rexkuwdkia hu-u he hqwd tirawira-kuxta pi-raski (123) a texwa-
kid'hu wewttewatsitiksta he-tsi piraski wesiaxritsirdspqri sirexku-

number and dog it was wonderful. (106) And again there
was a dwelling (e.) this time they killed (q.) enemy. (107) All
they took off their belongings (e.) now they were saddUng up.
(108) Then said (e.) the dog, ''All also you are going to
give these to them (109) these you are with and you are going
to divide them (place them upon them) horses and the ones
that are yours then also you are going to give them to your
father." (110) Then again they went (e.). Oh they were like
migrants. (Ill) And there there was among (e.) a horse
a peculiar one a horse with black spots on his nose (forehead)
(q.). (112) They were at the village (q.) then those that went
hunting (113) and they were bringing horses at the outskirts (e.)
and again that happened (e.) when they came to the outskirts
(e.) (114) and again that's what he did (e.) boy he said (e.),
"Father these standing they are yours." (115) Oh he had
vast possessions (q.) chief he was not poor (very wealthy).
(116) Then said (e.) this ''Red", ''One time is left." (117)
Now then they went hunting (e.) again oh they had many
(q.) horses. (118) Again way somewhere then again they
stopped (e.) (they sat down among). (119) But now they had a
dwelling (q.) boys there they lived (e.). (120) Then said (e.)
the dog, "Now that's the only time that is left." (121) And
also two they joined (e.) boys six they now numbered (q.).
(122) Then they said now again the drums sound they
would say (e.), "Oh, and again he is going to go on the
warpath boy." (123) And they would say, he is going to go
out (q.)-" But boy they were taking him about (visiting) (e.)

Weltfish, Gaddoan Texts 115

kdvikooha.^'i^'hii (i^d) iwereoewghi hu*u Tuwewiti'wu hd*wa heretu*TU*ta
arawititerahurihu^u para rihe ate-rutsiksatsikstawi (125) he hawa-
ruweaxra-wu H-kga kukakiraktiru asd-ki kitw iraravtawi (126)
witiwa-ruksti a wetaxwa-ku ru ta*ti itat heruriru taxwu (127) ndwa
iweririrakaxruras pitku pi-ta asiaxrixku'tit dpats (128) he hirii
pirg?ii siaxrutsektsirasixku tsapat (129) nq'wa istu iweruxrasikskd--
pd'kis asa-ki iweraxwd-ku na'wa sikaresiku^it pira*u situtsirasa

(130) hern axriwa-ku ndwa arwsd tsvskitt sikasirira-rvwit rusiruksqka

(131) hem axriwa^ku asd-ki riwetitqwe asku rikutatwtu kakasti-
wariksta riwetasikitdwista (132) heru siaxrekdriksta d-kga isira-ku
tskdtaxka axriraktawu-hu (133) a hdwa taraxkqtdkusu d tatkqtdkusu
a asitskqrvtu a kitu akawa*xtsisu (134) heru axre-d-hu heru re*d*hu
rmwa ruwerixtscxtdispu he rawttqkardtsu axrawd-ku tdkusvra (135) he
axratqkd'Susi'Ut u-kqa he axrardwere-tit tsaxriks tsixtahaxkitu raru
witia tsaxriks kurexkuustqrit (136) he hiru wehiru axrikita pi-raski
pikqrustdxkqta rakupi-karuskitdwiu (137) a tira*ku iriritsiksat-
sikska-pd-kisu witiktta prkdruspqhat (138) a tihe rd-ku he axrH-kita
pvkqruska-tit a hera-ku he qxrukita pi-karusta-ka (139) a ihe ratkat

they would be making feasts for him (e.). (124) They would say
(e.), '*0h, they have gone again." This part of the camp
they would regret they would wish they had taken care of him.
(125) And again when they had gone (e.) oh they were not
frightened, dog everything he knew that, (126) he is wonder-
ful (q.), and he would say, ''There that way is the camp."
Then that way they would go (e.). (127) Now when they found
the dwelling two men they killed them (e.) both. (128) And
there baby they each had with them (e.) a woman. (129) Now
again he blessed them dog. He said (e.), *'Now don't kill it
babies they two had with them." (130) Then he said (e.),
''Now horses a few you must leave for them leave the
dwellings!" (131) Then said (e.) the dog, "It is among one
I resemble him you are not going to lose that you are going to
ride it." (132) Then they brought the herd (e.). Oh those
two women-enemies (Sioux) they were giving them (e.)
(133) and also saddle and saddle-blanket and rawhide
and all food. (134) Then they came (e.) then they came
now they were at the outskirts and suddenly he said (e.),
''There is a herd coming." (135) And there began to be shots (e.).
Oh then they crowded al30ut (e.) people the whole outskirts
just it became (q.) people perhaps for them to be given.
(136) And there now there he was riding (e.) boy yeUow
horse (sorrell) a surpassing horse, (137) and this one the one
he had blessed he was riding (q.) a red horse (bay) (138) and
the other one then he was riding (e.) a black horse and
the other one then he rode (e.) a white horse (139) and —
next of the two that joined (e.) — — dark yellow (buckskin

116 Pvblicationsy American Ethnological Society Vol. XV kj

isiaxrataii'hvt he leu TcqiiiraxJca'ia (149) d hera-ku dxrukiia gsawa-
kixpahat "A'Tcga weaxrgraxkatehaksdriki (1^1) ii'haa karavntire--
^sdocriks heriaocrutsiksd'hu (142) weraascrixwgkid'hurihuksu istaktq-
kdhaku kasirira^kd'hu he wera axritqkaksqtvd'hu (143) ii-kqa
itikurd'Tu dwiterakdruru a ihe tdpaxtu he terutkmdakaru'tsii (144) d
ura'Wari'tu a tdpaxrd-nis iwerawitsahu (145) ndwa weraxwa^ku
%sd*ki tiki tsqpat iriwetastdspe-tsta (146) kskitiks triwetuxrfn(rru
(147) ndwa hem axriraxkatdat he weaxrixwakid-hu piraski witi-
harariwvtiku (148) ru irikiixri-hi weaxrqitat he axrahardriwi'tU
(14V) v'kaa iweaxrutqkd'ku rurikuwdirdte-wd'hat (150) U'kqa
he W( (ixrarurd-risa^at arwsa (151) kgrurerikatiha'rihvt axrgharariku
he kukqrdaxrirdwird'pu (152) he axrixwakid-hu e-kaa werahardriku
he kuwekareriwari (153) hern axriwa*ku piraski tatitska ratkuksu-
hurawirdkata (154) riuixrutse-kaksa iriaxrahurvwi wewitira^riki-
Idwista (155) hem axriwa-ku asd-ki kurustvku hem axrirawirqpu
(156) iriatdxtsa tsqpat herim taxku asd-ki (157) ru kitw raxkutspd*-
tqtq he asa*ki rirutarqwerqa tqwewituxrara^ru tdwit iweaxrqrawirdpqra
(158) he istu tara-sa kskitiks triwetiuxta (159) he tira'ku tsqpat

tiorse) (140) and the other one he was riding (e.) spotted red
horse. Oh they were standing spread lined up. (141) Oh it
wasn't a human affair that's the way it used to be (e.) (142) they
were aU saying (e.) just when when you dismount you must
be coming and they were all calling them there (e.). (143) Oh
wild beans (stored by rats, like butterbean) they would feed
them (q.) and — corn meal (from small-grain roasted corn)
then mush was placed before him (them) (144) and corn meal
(from large-grain roasted corn) and pulverized dry meat when
they arrived. (145) '*Now", said (e.) the dog, ''Son woman
you are going to look for that (146) four that many times."
(147) Now then they went hunting (e.) and they were
saying (e.), ''Boy he is getting married." (148) Way off some-
where they were camping (e,) and he married (e.). (149) Oh
when he was a son-in-law (e.) the things were so extensive (q.).
(150) Oh then he had many possessions (e.) horses (151) it
was not only one year that he was married (e.) and he had
not ^one on the warpath (e.) (152) and they were saying (e.),
*'0h when he was married then he doesn't go about." (153)
Then said (e.) boy, 'Iwant to go on the warpath." (154)Then
he called them (e.) those he is with (e.) now they are going to
ride (q.) (155) then said (e.) dog, "I wiU stay." Then they
went on the warpath (e.). (156) Where she would lie woman
Then he would sit there (e.) dog. (157) And everywhere when
she would go out (e.) then dog he would come behind there
were this many times three that he had gone on the warpath (e.)

(158) and again this time (lying) four that he is going to go

(1 59) and this woman she probably intended to do something

Weltfish, Caddoan Texts] 117

kuwekuxrdwdska* kudtu*ta*ra he ihe iweaxrarawir&pu he-tsi tsqpat
sikuxreruocwdsa (160) istu ha-wa tiheweaxraratkd'd'ra he hqwd
axrd* (161) heru axrutsia tsapat asa*ki axritastarawatdtaku gax-
rakusihat (162) wttirgtsthstad-ri siaxrixrisa he-tsi qxritqwatqta'ku
(163) heru axrwtsid asd-ki aaxrextdtawvttt he weaxrd'he-sa (164)
tsqpdt wegxretspdtqta akukardaxritse-we-rqat (165) ketskuxki
kuxrutstdkura-ru he hqwd axrqwakdsakta he hdwa takusvra (166) he
ira-ku piraski he weaxra*sa*^ asa-kipirvruxre-ra (167) raru witet-
siksku kasikqkis asa-ki isi-ra (168) kukqrawitutsira'tsiksta hetqku
raru wdikqqt (169) tkqa piraski rukqramtutse'tsiksu axrqwdskq*^
kutixruvt (1^0) a kardaxrikd-vsat piraski asiwderutsiksqwats-
kdksd'hu he ta axrawa-ku^ heri axrqkdqwHd he ta-tq'ku asa-ki
ruaxrutsitskitawiruspi'td (171) heru taxwd.ku piraski ndwa kustiat
asiwderutsiksqwaxtsuriwu (172) d-kaa tsqpat atqruksdwatspa-kd-hu
rutsihukd'ispa heru taxwa-ku ruru kustiat (173) a hetqku siqxrd-
kaksdwa'hu he taxwa-ku kustiat (174) ndwa he vsira-ku he siaxrux-
rdtke-d (175) heru axrurahiwds weaxrd*he*sa he hiru siaxri-a kqrdki
wdirqriks (176) siwditsikserikusu-ku siwdikardku (177) he-tsi

and — when they had gone on the warpath (e.) then woman
someone visited her. (160) Again also the other night (e.)
and again he came (e.). (161) Then she did (e.) woman
dog he was sitting upon her feet she kicked it. (162) It was
hurting her feeUngs as someone was lying with her (e.) but
it was upon her feet sitting (e.). (163) Then he did thus (e.)
dog he sat down outside (e.) and next morning (e.) (164) wo-
man when she went out (e.) it did not follow her (come behind)
(e.). (165) A few it was that many days and again someone
announced (e.) then again they are bringing herds there.
(166) And that boy then he was now called (e.) Handsome-
young-dog. (167) Just his thoughts sat (q.) (he was disappointed)
it would be glad dog when it came (168) it didn't pay any
attention (q.) over here just it went among (q.). (169) Oh
boy he did not feel right (q.) he thought (e.) something must
be the matter. (170) And he did not go home (e.) boy even
if they would keep calling him (q.) and there was a mountain (e.)
there he sat down on top (e.) and right there dog he would
curl up sitting down on top there (e.). (171) Then said (e.) boy,
''Now I wUl go even if they went after him (q.)-" (172) Oh
woman even when she would say, '*Let us now go home," then
he would say (e.), ''Go on, I will go." (173) And others they
were calhng him (e.) and he would say (e.), '1 will go."

(174) Now then those two — night came upon them (e.)

(175) then there happened (e.) next morning and there
they became (e.) stones it is true (q.). (176) They used to see
the two they were two stones (sitting) (q.). (177) But then, he

9

118 PuhlicatioTis, American Ethnological Society Vol. XVJI

weaxrgratdwe'tsPu qsakipiri-ru risiwitu'ta karitki siwitia (178) iri-
witqruxktta arwsd tiaxrukstdtsawe karawitukstdtsaive (179) atirake'-
hdxtawe asakipiri-ru ru*rikumtara^ taku riweratutsiraviustu'Tu.

had put among (e.) Young-clog they two did that (q.) stones
they became (q.) (178) he was the cause of it (q.) horses that
were among them (e.) they had not been among them (q.)
(179) and this dance among them Young-dog they are his
things. Right here this is all of the story.

THE ORIGIN OF THE YOUNG DOG DANCE.

(Free translation.)

In a village of mud lodges there Uved a poor orphan boy. For
his food he would have to go from house to house picking up
whatever scraps he could find. When they would go hunting he
would follow^ at some distance behind. When they stopped to
camp and fires were built, he would stay on the outskirts of the
encampment. This story tells of the origin of our Young-Dog
ceremony.

These people were not charitable in the old days and so the boy
trailed along behind and picked up the scraps of intestines and
entrails that he could find for his food. Sometimes he went to
one of the tents and would be given food. As they were travelling
he became acquainted with the chief's son who befriended the
boy, and they came to love each other very much. The chief
encouraged his son's kindness and told him to see that his friend
had plenty to eat. Finally when they had been off somewhere
together the chief's son would ask him to come home with him but
the boy would refuse for he felt ashamed of himself. He lay down
and fell asleep and while he was sleeping the people broke up camp
and moved on. When he woke up he found that the camp was gone
and that the people had been gone for some time. He began to
cry bitterly because of the hardships he had to endure and he went
to the grounds w^here the camp had been picking up the leavings
for his food. As he was wandering among the camp sites he sud-
denly heard the barking of a dog. He found a mangy dog sitting
on one of the camp sites of the kind commonly called "red". He
took it in his arms and fondled it and they both cried together.
Then he fed it with whatever entrails he had and they set out
together on the road that the people had taken. At last they
came to a stream where they both drank. Then he washed and
cleaned the dog and began to talk to it as if it were a baby. "Look,
see, there is the smoke of the campfires." When they got to the
encampment the boy who was his friend came to invite them to

Weltfish, Caddoan Texts 119

come to their house. The boy was very much ashamed of himself
becausehe was dirty and full of hce. His friend gave him something
to eat and a wrap and asked him to come and sit near their tent.
The chief was glad to see that his son was so sympathetic to the
poor boy, for it was a pleasure to him while he still lived to see
his son acting generously as befitted a chief.

As they travelled on the people made fun of the two boys. When
next they came to a stream the boy washed himself thoroughly
and also the dog so that they felt better. When they got back
to camp the chief's son again invited them to come into their
tent and finally they accepted the invitation. There had been a
very successful kilhng so that there was plenty of meat. The two
boys would herd the chief's horses together. The dog was mean-
while blessing, the boy that had adopted himj^STaalliS Jifi^a^na
mature, one night jjj a dream the dog talked to him. And from that
tenr*sailie the sound of two voices singing young^dog songs ; it was
the dog and the boy singing together. (As the other dogs in camp
heard the song they howled an accompaniment). Then the dog
told the boy that they two should go off by themselves on the
warpath. As the dog got to the outskirts of the camp he sang, but
since they wanted their war expedition to be a secret they hid
outside the camp.

Then they came upon a strange camp. By this time the boy^
could understand very well what the dog said. The dog told him
to stay outside the camp while he entered by himself. He came
back with a piece of meat in his mouth that had been hanging
upon a drying rack and they both sat down together and ate it.
Then the -dog went into the camp again and this time he drove
four horses l>efore him by biting at them. As they came along
they were dragging their halters. The boy mounted one of them
with the dog, led two others by the halters and the fourth simply
followed along by itself. They fled from the strange village as
fast as possible, riding all night and when it was morning the dog
got off and walked. Then they stopped to eat what food they
had with them and they were finishing their breakfast just as the
sun began to appear on the horizon. Then they went on, the dog
travelling along on foot. They came upon some deserted habita-
tions and here the dog decided they should stop for the night.
The dog, being a supernatural person could tell the boy that no
one was trailing them and that if they were he would know of it
and would tell him. The dog said, "Now, son, lie down and rest
and I will keep watch." All day the boy slept and meanwhile
the horses grazed. When night came the dog told the boy that
now they were going to travel on. When it was morning and they
stopped again they had no food so the boy told the dog that he
would try to kill something even if it were only a young calf. The
boy w^as not old enough to handle a bow and arrow, but nevertheless

120 Pvblicationa^ American Ethnological Society Vol, XV II

Tie TYinnntftd r 'Cir\{^. hU^Jr h/)rs e tha. t wa,R an excellent runner and he
killed a £a1f froTnu^^mong^fcbe-Jaerd. He bufit a fife righi where 4e
caff had fallen and began to roast the meat for himself and the dog.
Then he roasted the rest of the meat to carry along with them on
their journey. At noon they again went on their way and this
time he carried the dog with him on the horse as the dog's feet
hurt him. At midnight they made their next stop. By the Tiext
morning they would arrive at their own village. When it was
morning the dog announced that they were_ arriving at the village
where the^peoplaJbad returned. Presently someone who had been
standing at the outskirts of the village called out that they were
coming and as he came toward them he called to the village that it
was the poor orphan boy that had disappeared. All the people
rushed out of their lodges and the chief advanced toward the boy.
.The bpy^ addressed the chief as his fp^l^^^r nnd gnv^ h jm the hor ses.
THe chief's family took him to their lodge and sat him down irrffie
seat of honor at the west, and now they knew that the dog had
blesseri him. The chief gave him a buffalo robe and some leggings.
Now (neryone knew that the boy was living at the chief's lodge.
He went about with the chief's son and at night they would sing
young-dog songs.

On their next hunt the chief's son went about with the boy
because he loved the songs. The dog told the boy not to have
anything to do with women. When they stopped the boys would
have a dwelling to themselves. The chief had a tent made for
them and in it they sang young-dog dance songs. The people
enjoyed the songs. The dog told them to go on the warpath on the
fourth day. Not very long after they set out they came upon a
house standing by itself. They took all the horses from the people
who Hved there and mounted with the dog. As they approached
the camp the dust arose from the ground and someone shouted
that the chief's son and the unusual boy were bringing a herd of
horses. Again all the people rushed out to the edge of the village
and this time the boy had surpassed his previous accompUshments
and again he gave all he captured to his father. At their separate
dwelling the dog told the boj that they must go on thfilSarpafh
four tifiies and that during this time he was to have nothing to
do_witli women. The chief who by this time had l^ecdme wealthier
than bcibre had a buffalo-hide tent made for the boys. This new
tent stood right next to the chief's. Every night the drums would
beat and they would sing young-dog dance songs. Now there were
four boys besides the dog. They had been on two war expeditions
and the dog had said that they were to have gone out four_ times
to capture horses and that then the boy could find a wife. On
their next expedition atTEe direction of the wonderful dog, they
came upon an enemy dwelling; they killed the people and took
much plunder. They saddled up their horses and set out for their

Weltfish, Caddoan Texts 121

village looking like travellers on a long journey. The dog directed
that the boy's horses were to be given to the chief and that the
rest of the horses were to be divided up. Among the herd was an
unusual horse with black spots on its nose. The people had returned
from the hunt and were all in the village and again when the people
saw him coming they all ran to the edge of the village. The boy
did as he had been told and again gave his horses to the chief.
Now the chief was very w eal^^hy for he had received many ho^'gg g*
Then the dog, ''Red" said, '*Now we must go out once more."^
Again they went on the hunt and they now had many horses.
When they set up camp in a grove of trees the boys had their
own tent. Two more boys joined them, making six in all, and
inside the tent the dog again announced that this would be their
last war expedition. At the sound of the drums the people would
say, "Oh, that boy is going on the warpath again." The boy
was invited everywhere and handsomely feted. When word went
out that they had left the people that had intended to give feasts
in his honor regretted that they had not had the opportunity to
do so. They were not frightened for they knew that the dog who
was sponsoring^ffieif expedition had great superSa^UrAl ^pmyer.
They came upon a family of two men, two women, and their
babies. They killed the men but the dog told them to spare the
women and the babies. He also instructed them to leave some
horses for them and not to destroy the tent. The rest of the horses
they took and there was one among them that resembled the dog,
and this horse the boy was to ride and keep. The two Sioux women
gave them saddles, saddle-blankets, rawhide and food and then
they set out for home. As they approached their own camp someone
saw them coming and shouted that a herd of horses was approaching.
A shot rang out to announce their coming. The whole outskirts of
the village were just jammed with people hoping to receive gifts.

Now the boy (chief's son) came riding a beautiful sorrell horse,
and the wonderful boy was riding a bay horse, and another of the
boys had a black horse, and another a white horse; of the last
two boys that had joined them one had a buckskin horse and the
other was riding a red-spotted horse. It was a beautiful sight to
see them all lined up. As they dismounted invitations were extended
to them by many of the people. They feasted on wild beans, corn
meal, roasted dried corn and dry meat. Now the dog told the boy
to look for a wife for this was the fourth and final trip.

On, their next hunting trip the bajr wais marriedL. In his new
home he^ad^ast possessions. He had a large herd of horses. He
lived with his wife for many years. He settled down and did not
go on the warpath for some years. People began to criticize him
for setthug_dawn so completely after his marriage and one day
he announced that he wanted to go on the warpath again. He
caTTe'd together his fellow-members and together they set out,

122 Publications, American Ethnological Society Vol. XVII

mounted on horseback.^ The dog said he would stay at horne and
he watched the boy's wife very closely. When she WOUld go to
bed he would lie at her feet and wherever she went he would follow
close behind. Three times the boys went on the warpath and the
fourth time the woman was probably planning to deceive her
husband. When they were gone, that night the woman's lover
came to her, and then again on two succeeding nights. Meanwhile
the dog lay at the foot of her bed, and troubled by her conscience
she would kick the dog. Then he went and sat down outside the
house. Next morning when the woman went out the dog no longer
followed her. Shortly after this incident the cry went out that
the boys were again coming with a herd of horses. The boy was
now called Handsome-young-do^. He was very much disappointed
when the dog did not come to greet him and acted quite indiffer-
ently. He sensed then that there must be something wrong, and
so instead of going home he went up on top of a hill and sat down
there. The dog went along curling up right next to him. AU
pleading was in vain; he would not go home. Even if his wife
would come to him and say, "Let's go home together," he would
put her off saying, "Go ahead and I'll come sometime later."
But he would not come. They sat there all night, and during the
night the boy and the dog turned to stone. In the mormngThe
people saw the two stones, and this is really true for people used to
see those two stones.

It was this boy and his dog, who had turned to stone, that
irim)duced horses to our people and also lihe Young^do^=^tetTW!0.
So this young dog dance that is among us today belonigs totlro
boy. At this point my story ends.

20. WOODPECKER-BOY.

pira.skisukg'pat

(1 ) tqku witektdkawn he tiaxra-ku piraski taku* irikukarakutsitsax-

riksu-a he ta-rikda witariruxre aru-sa (2) heru axraraxkatdat ru-*

aocraraxwari nawahe istu weaxruxrarapttdwa-hat (3) heru weax-

raktqhjtvu u-kaa wewitikari tdkaaki (4) ruweaxrararuhawira*hat

(1) Here they migrated (q.) and this one (e.) (sitting) boy
someone there is not a person who resembles him and he would
ride it was a handsome one (q.) horse. (2) Then they went
hunting (e.) extensively they travelled about (e.). Now then,
again when they had turned back (e.) (3) then when they had
travelled onward (e.) oh, there was lots (q.) dry-meat.
(4) There when they had turned going down (e.) back the

^ This was uniisual as a war-party usually left on foot as they expected to
return with captured horses.

Weltfish, Caddom Teasts IflT

istu ujewUutaktqkumu'a tritara-MtJce-u (5) he aocnocwaki wewitira-rat
kitkakaxwe-riksu he riaxrawakdsakta weti'tsd-mra-nt (6) he axrawa--
kisakta weturekstdriruxtsi a atit werutkextawa-his a pdhuks wewi-
tirare^haats (7) d-kaa kitu awitara-tsikste^hu''' (8) nawa iweax-
rara-r-at karure-heistivt tsiru sihuks kuxruxreistdriwds he riraritsdx-
kaic^k^t ?9) iweactyralcAriy. n/wkArgnccrirarikUa (10) hitu wiiixrqra
hetsi piraski wita*rikita (11) iweaxraktqkqhukdtqwu he kurqhus a
tsustit rawitu4asukd4qvtat axrawiwd-hat (12) heru axriwitska
piraski tawttiwd*ku kstawvtit he kitu istatsqriwisat heru ite*at (13) heru
axrire-wa-ta htm karaaxrlwiwa-hat wewitisqkuri-sat (14) heru
riwUska kqrestukitqwi'tit he dqkika'rit iweaxrahukata-ta he hiru-
tsustit asku hiru axrihukd'taku"^ (1^) heru axriwa-ku tsustit e-kqa
raktiki ra.a (16) heru axriwa-ku pi-raski d-kaa atikd tsiru tsqxruka--
tqku^ (17) heru axriwaku piraski atika siksa tuksikitqwu he rqrqhw-
kqtqqt (18) he kardaxri-wttska tsustit heru axriwa-ku tsustit heru
U'tikts weka-kiratkukitqwi kusikutqka-hat (19) he wekdrqaxrihisi' it
heru axriwa'ku i'kga ikarv dra-titakus heru axrivxi*ku pi-raski d-hu

immigrants turned to (q.) over to our village (5) and they
said (e.) now they have gone (q.) village-scouts (advance-
scouts) and someone announced he holds it up (ear of corn)
(6) and someone announces there is a lot of corn and beans
the bean plants are all dry (except the pods) and pumpkins now
they are finished. (7) Oh, all they were happy (q.) (8) Now
they went on (e.). It was not one day but five more days
are left then they would go into tiie village (9) there being
many (e.) they were not mounted. (10) All (horses) they were
carrying (q.) (packs) but boy he was mounted (q.) (11) when
they travelled across the water (e.) and old man and old
woman they were lined up along the bank they were sitting
about (e.). (12) Then he thought (e.) boy here is what he
said (q.), *Xet me sit down, and all let them pass by, then
I'll go!" (13) Then he looked about (e.) here they were not
sitting around (e.). when the sun went down (q.) (14) then
he thought, '1 had better not mount, and I will cause him
to drink!" (horse) When he had crossed the water then there
old woman one here she was sitting on the bank (e.) (15) then
said (e.) old woman, "Oh, my grandchild he comes."
(16) Then said (e.) the boy, "Oh, grandma, still you are
sitting on the bank! (e.)" (17) Then said (e.) boy, "Grandma,
come here, let me set you on (the horse) and it will cross with
you/' (18) but she didn't want to (e.) old woman then said
(e.) old woman, "Oh, son, I cannot ride any more I might
fall of f . " (19) And she was not to be deterred (she was determined ) .
Then she said (e.), "Oh, your grandma you should carry on
your back." Then said (e.) boy, "Yes, grandma, I will

124 Publications, American Ethnological Society Vol. XVII

atika kusti'taxp^a heru axritaxp^a (20) heru axrirahu'at he ax-
rahastdtoira rihuksu axrarqhwkatdwitsat (21) heru axriwa-ku atika
8U*hu*wi'ttt he takaraisu axraioa'ku ha- a ti'ki ihetqku (22) heru
axriwa*ku pvraski iriaxruxrarexku ndwg atika su*hu*wvtit (23) heru
axriwa-ku hari hextaku heru axriwa-ku piraski ndwa atika swhu"
tqka*hat (24) heru axriwa-ku tswsttt he** vrikuxrdsirixku^ a-ki
wekututstdtqte (25) ataruksdwatspa*kd*hu e.kaa atika swhu-vd-tit
(26) heru taxwd'ku mmrh trikuxdsirixku^ (27) wkaa rqkuka*pa-kis^
piraski rahvri raru wdihasuhurqhat (28) rwlaru*- ruaxriqt piraski
atentskqwawe'su are-xkutstaka-tsu^ha sqkuxkitu pvraski amtaxkikat
ru'tiwitqkdkura'rua (29) heru- riraru-axrikq' at aki kutckaxka tsapat
rixkuwqruksti'U (30) axrdwqtsdit asku heru axriwa*ku tire-ki'kat
tsa^xriks (31) heru axriwa-ku heru keetqqt heru axriqt (32) he hiru
axri'sa i-kad kistihuksu wewiti (33) heru axriwa-ku tsapat iasti
wite-ruxku rdhiwarukstl-u (34) iweraxwd-ku u-kqa atias triweti-
kdpd'kts piraski (35) heru axriwa-ku kurahus sikdrqsutqtstkskd--
pd'kis heru axririwqku d-hu heru axriwa-ku ndwa sukstakdspakstu—
tsit (36) he kurahusa^u qxrikirqsqt e-kqa he hiru axri-sa tsustit

carry you on my back." Then he carried her on his back (20) then
he went carrying her through the water and he was leading it.
Just when he had crossed with her (21) then he said (e.),
''Grandma, now sit down!" (get down) and suddenly she
rephed (e.), "Oh, son, over there." (22) Then said (e.)
the boy where she meant, ''Now, grandma, now sit down!"
(23) Then she said (e.), "No, over there." Then said (e.)
boy, "Now, grandma, now get off!" (24) Then said (e.)
the old woman, "Yeah, where is yours sitting at!" and here
she had gotten stuck. (25) Even if he would say "Oh, grandma,
now sit down !" (26) Then she would say, "Mmm, where is
yours sitting at!" (27) Oh, he was miserable boy finally
just he let the string loose (q.) (28) then in that direction he
went off boy. she would slap his face she would urinate all
over his back all day boy he would cry (q.) (e.) this way
there extended timber (29) then he just went there among
and there was a dwelling women they that are wonderful.
(30) She went out (e.) one then she said (e.), "There is crying
a person." (31) Then she said (e.) now I had better go!"
Then she went, (e.) (32) And there he lay (e.) oh, just
bones! now he is (33) then she said (e.) woman (father
they had (q.) a wonderful one) (34) thereupon she said (e.)
"Oh, father, he is pitiful the boy." (35) Then said (e.)
the old man, "Did you have pity on him ?" then they said e.)
"Yes." then he said (e.), "Now get the pack strap!" (carried
across the forehead) (36) And their old man he lead them (e.).
Oh, then there he lay (e.). Old woman she was sticking her
tongue out back and forth (q.) she was saying (q.) "Now then

rreUfCish, OuAldx^n, Texts 126

ruwttehatkawaa'hu witiwa*1ca'Jiu nawa e* ktraai isexkuru^wa (37) heru
axriwa'hu kurahua e irirdkuwa'ka tira*nki kurahiis he axrqwika-ra
heru axriwa-ku axruxrexku irarwrgriki tsu*raki (38) kasutsira--
tsiksta kasihdspakstara'want he tskitskatat

(39) tsasirikurnstiha'kitqrikvt rakta-kd rgkuhd-pi
ara-tku rikqre'retutsi tirahaspakstu-tsi

he isutastarawitsixkui (40) heri axru'ta he axrahastarawqnt rwax-
raxpaksdwqnt (41) hawa- M ira*riki axrwta hqtud axrqwixtqrikut
hqwa- he ira*riki hqwd naxTU*ta hqiod axrqwixtqrikut (42) hqwa'
he-sirqwa-riki hawd risi-axru'ta siaxrqkastdrikut (43) hurahusa'u
ratkat rwwttutsia kitu- aaxraru'wa he siaxre'wdxra (44) heru
siqxri'tsitsirqsat irvaxrd'ka-wi (45) kurahus wctuksqsqwirqrq
iria4druxra^^ tskqrd raxku'kd'wi (46) heru siqxritsitsiraspi'tit a
axrqwa*ku kiiWqhus d'kqa wttuxrUsdxrikse wekutdtqhd (47) d-kqa
kurqhus kdw weaxrararuwa^wd-hu kitw kltuks raxkuskawdriku

(48) ru axriwa-ku kurqhus tsirw ruia-tuxta tri'tirdtqra-kituraxku^

(49) heru axriat ru a axre-tsdxkqu-kvt trvtirdtqra'kituraxkqku^
(60) iriaxra-kd'wi axru'ta*kitsisu heri axrqhu-kat iriru-tqhu raru

see if you can take me off!" (37) Then said (e.) old man, '' —
go ahead and say that!" this (standing) old man then he
sang (e.) and he said (e.) he meant (e.) the one that is his
(standing) daughter (girl), (38) "You must be watching, you
must throw the pack straps and hook the neck!"

(39) '*I could easily break off a limb cottonwood that

standing tree,
Should it be vain that which I am not these pack straps."

'Now, pull on the straps!" (40) That's what she did and she
threw the pack-straps (e.) then she removed the head (pulled
it back and forth) (41) also the other that one (standing)
she did (e.) also she jerked an arm off (e.) also the other
that one (standing) also that's what she did (e.) also she
jerked an arm off (e.) (42) also the other two (standing) also
this is what they did (e.) they pulled off a leg (e.) (43) the father
next he did (q.) all he took off (e.) and they helped him
get up (e.). (44) Then they took him with them (e.) where
they lived (e.) (45) old man he had traps (q.) that's why
alone they lived. (46) Then they sat down with him (kept him)
(e.) and said (e.) old man, *'0h, he is a handsome person,
you are now my son." (47) Oh, old man all he proceeded
to bring together (e.) all beaver that he would trap (e.)
(48) then said (e.) old man, "I think I am going to go there
where our village is (sitting)." (49) Then he went (e.) there he
arrived among the village (e.) where our village is (50) where
they hve (e.) those related to him (e.) there he went inside (e.)

126 Publications, American Ethnological Society Vol, XVII

rtxkurai'wa-t^ (51) hern axriwa'ku tsapat n- tiki piraski raru
tihurahats heru axriwctska kurahus kareste*wd-ku e ra-ru axrira-i--
wd-wat (52) he axnxwaki hu* pi'raski witukskitaku irahurax-
wdrutsku witukskitaku (53) heru axre-a kurqMis heru axrirat tse--
riwis'heriru axre-a a axrdwitsa^ (54) a axrawd-ku axruxrexku
tsapd*ra*u tatixwakid-hu he re-tatsiks sirixkuxrexku tird-sa piraski
(55) dkga hetsi weaxrarqriwdsa td-kaski he weaxrixrd-hqru (56) he
kitu* wesiaxTixrax kitst tkaru pvraski d-kaa he rahiri axraha-kqwax-
tsusi'tit (57) witira*ke'a isiaxrvtsirasku piraski he rahiri axrata-
raxkisa (58) heru axriwa*ku kurahus tsiru tstu ta-tuxtii ti tri-re-tat
(59) heru axriat rwiri-axrawitspusuku axrwtakitsisu heru axririwqki
hu' tiki kukakurahiwixtsu axrqwihurahats (60) heru axriwa-ku
tsapat tiki hewere-rariwaxte (61) heru axre-a kukqrewitihd'kawaHs
kukqrexre*ruxku heru axre-a (62) e ketsi ira^ku kurahus he axraru-
rikstuts a tira^kis (63) iri* hqwa kuxri-rawiu he hqwd axrqat kurahus
irvaxre-tat (64) heru rihird hirurihe axrira-riwaxte (65) heru
axritva-ku kurahus wcaxrawitsa we'*tira/riwaxte (66) ird-sa piraski
he axra-sq^a piraskiswka'pat (67) hqwd ke^tsi wewitiritaktquxtqwv-

this is the way it was just when they tell stories (51) then
said (e.) woman, **0h, son boy just he disappeared."
Then thought (e.) old man, **I had better not say." And just
they told stories (e.). (52) And they said (e.), '*0h, boy he
was sitting on top (q.) that humped ground (hill) he was sitting
on top (q.) (53) then came (e.) old man then he took him (e.)
across (his shoulders) thereupon he came (e.) and he arrived
(e.) (54) and he said (e.) he meant his wife, 'They say that
and I think they mean this (lying) boy." (55) Oh, but
he had arrived holding them (e.) dry-meat and they put them
in water (e.) (56) and all they had greased him (e.) boy.
Oh then finally he began to eat. (57) It was a long time (q.)
sitting down with him (e.) (that they kept him) boy then
finally he got strong (e.). (58) Then said (e.) old man, "Again
back I am going to go, here where they camp." (59) Then
he went (e.) where he always arrives (e.) those that are his
relatives (e.) then they said (e.), ''Oh, son there has not
been no way shown yet the one that disappeared (e.)." (60) Then
said (e.) woman, '*Son noAv they are hungry." (61) Then
he came (e.) he did not even eat (q.) they did not have anything
then he came (e.). (62) — but that old man then he had
arrows (e.) and bow. (63) there again this long time (again at
another time) and again he went (e.) old man where they
were camped (e.) (64) then far worse there it was they
were hungry (e.). (65) Then said (e.) old man when he arrived
(e.) here now they were so hungry! (66) that (lying) boy then
his name is (e.) red-headed-woodpecker-boy (67) again then
it was getting hard for themselves food. Old man he was not

Weltfish, Caddoan Texts 127

d-ri dhawaxtsisu kurahus wekarawite^sqwiraru'wqri (68) heru
axriwa*lcu kurahus nq'wa tiki kasaruksuhu'rukdxkqwvtit (69) heru
axriri riksu pitku he weaxritaktqtsdus aki- ira-ku kurahus kutiwa^-
ruksti^ (70) heru axrutsia piraski irid axrwta pttku (xaxrqriksqwikqi
ram wttikdhuraxtsat (71) aki- wekutikqsq pa'rus a* raxruraxki aki
wesikuti-tsat kuwttuu^ kurqhus kqrae^rdvta he urqrvsit criqxra^
irisiqxrd'sqwa (72) heru axritva'ku kurahus ruwite'wasku tisvrasqwd
raxruraxki rusitwtsi-tsq'ku kuratirikstd*ru heru siaxre-ra sikqkiks-
kwwarusu'ku a rqru tiksptxrdxkate^rtktspu rqkutskdrtxru'waxri (73)
aki' iriwe'rukutira-te-hat crirakutd-ri he rahiri targha hirti- tdxkqsq
(74) hetsi iveaxriraktqriwaxte^kwtu tike rdtqra*ki'tat (75) he ke-tsi
tirakdxkqwi he weqxruxkarikstiruxtsi raxruraxki we ra^ru tiretsq-
wikqwa (76) hetsi tvre4at he weaxriraktiwaxte-kdwu-tu he kurqhus
r%i qxrutsektqrat iriaxrutakitsisu (77) he kuxreruxre-tsis rahvri
pttku kuwekuxrdrqrqt tdkaski (78) heru axririwaki erd pttku
wetqraruwitspa ru- iri iaxra-ka' xkqwi he wkaxruxka^rikstiruxtsi
(79) he rahiri kuxrixre-tsis he ra*hiri axraraxwttdusittt (80) he
weaxnxwqkid'hu piraski ruxtqku wetvku (81) trikuruxrira-unu

carr3dng the traps about (q.) (68) Then said (e.) old man,
**Now, son, you must sit down outside." (69) Then he gave
him (e.) arrow two and they were hungry (e.) but that
old man probably he was wonderful (70) then he did (e.)
boy he did that two he threw arrows among (e.) merely
he pierced the thicket (q.) (71) but there was lying

rabbit and deer and so he had pierced them. He pretended
old man he didn't know and straight there he came (e.)
w^here the two were lying (e.). (72) Then said (e.) old man,
he was laughing (q.), *'Here lie two animals, they two are
pierced my arrows. then he brought them two (e.) they
used not to butcher them and just they would claw under
in taking the hide off. (73) And here that way that is the margin
(beginning) of it for him to do that then finally buffalo there
would be lying among (e.) (74) but they were starving to death
(e.) this other that is our camp. (75) And but this dweUing
among and there was lots of meat (e.) animals now just
they were hung about among (the trees) (76) but this camp
— • they were starving to death (e.) and old man there he
took them to them (e.) those that were his relatives (e.) (77) and
they found out finally twice he had probably taken them
dry meat. (78) Then they said (e.) "Oh my, twice he has
brought them here way off where there their dweUing is among
(e.) and there was a lot of meat (e.) (79) and finally they
found out and finally they began to arrive there (e.) (80) and
they were saying (e.) boy way over there he is (sitting) (81) this
is how long it was when finally they began to come asking

128 Publications, American Ethnological Society Voh XVII

he rahvri axrentsqwiusttd e piraski siaxrite-nt (82) he kuxrexwaki
iasti a isasti ruxta^ku ti-ku (83) heri sikuruxre-wa kitu* siwttirdnxku
tsahu'ki tsi pi-raski we ram axriwqri u*kaa siaxrdwitsph tsapat d
pt'ta (84) d'kga siaxraki'kat wesiaxrut^-rd pi-ra*u (85) hawd he^e
rusiwddrwrihvt hern axriwa-ku pita tiMra*ku irvheruxra^ru siqxritiks-
tdiwu (86) hern axriwa-ku pi-ta d-hn istu westtasutsirdsuxta
piraskisuka'pat (87) heru axrutsia tsapat irdwihat tdkaski asiax-
rirarahurd-ru (88) ii-kaa dsiaxrvtatsckskd^pd-kts istu iwesire*ruha
pvraski istu ru'wcraxivu irire-tat (89) iriwerutira-ituste^hat
tiraitusasa^^ piraskisukapat,

(begging) and boy they say (e.) (82) and they probably told
his father and his mother over there he is (sitting) (83) then
they two came everything they had (q.) buffalo robe but
boy now just he was going about (e.) oh they arrived
there (e.) woman and man (84) oh, they cried (e.) when
they saw^ him (e.) child (85) for it was their only one (q.).
Then said (e.) man this other one (sitting) the one that
caused it they were rubbing their hands on him (e.) (86) then
said (e.) the man, "Yes again you are going to take him
Woodpecker-boy." (87) Then she did (e.) woman those that
lived there dry -meat they gave her bundles (e.) (88) oh,
they blessed her (e.) back when they gave her that boy back
they went where they were camped. (89) This is where the story
ends. The name of the story is Woodpecker-boy.

W^OODPECKER-BOY.

(Free translation.)

There were some people travelling on the march. Among them
was a very handsome boy and this boy rode upon a beautiful horse.
The party had been on an extensive hunting trip and were returning
home loaded down with dry-meat as a result of their successful
kill. As they descended toward the village some advance scouts
were sent out and someone signalled them from the village by
holding up an ear of corn, signifying that the crops had been
bountiful. The corn, the beans in their pods, and the pumpkins
were all ripe. Everyone rejoiced at the news. They were still
some distance from the village and it took them five days more
to get there for the horses were all heavily laden and they had
to make the journey on foot; the boy was an exception, however,
and he rode along on his horse.

Near the village there was a stream, and as they travelled
across, old men and women sat along the banks to rest. The boy
decided that he too would sit down and rest until the others were
across and then follow behind. At evening he saw that no one was.

Weltfish, Caddoan Texts 129

sitting iibout any more and that everyone must have crossed, so
he went down to the stream to water his horse. When he had gone
across he saw an old woman sitting alone on the bank. She was
very glad to see him and she said, *'Well, here comes my grandson !"
''I'm so^ry to see you still sitting here, grandma. Get onto my
horse aiid then you can ride across the stream." But the old
woman Refused saying that she was too old to ride and that she
was afraid of falling off. She was insistent and finally persuaded
him that he ought to carry her across on his back. He did as she
asked, lei^ding his horse along by the halter. When they got across
he said, ''Now, grandma get off." But she asked him to take her
just a UttJe further. When they got to the place she had pointed
out he asked her again to get off, but again she put him off asking
to be taken a httle further on. This time when he demanded that
she get off, she answered him insultingly, saying, *'Yeah, so you
thought I was your real grandmother did you!" Meanwhile she
had gotten stuck to his back and had no intention whatever of
getting off. When he would plead with her to get off she would
say, ''Mmmm, so you thought I was really your grandmother, did
you!"^ The boy was very miserable and at last let go the halter
of his horse and just wandered off at random. She would keep
slapping his face and excrete all over his back and the boy just
kept crying. He turned off into the woods. Here there lived some
wonderful women and one of them thought she heard someone
crying. She went to find out where the crying came from and
she found the boy lying on the ground, his body reduced to just
skin and bones. Then she spoke to her father who also was wonder-
ful and told him in what a miserable condition the boy was. He
asked her if she was sorry for the boy and if she wanted to help
him and she answered that she did. He told his daughters to get
their pack straps and to come to the place where the boy lay.
When they got there the old woman stuck her tongue out at them
and dared them to get her off. The old man parried her insults by
assuring her that he would succeed, and sang the following song
which he repeated a number of times. Meanwhile he had instructed
his daughter to have her packstrap ready and as he sang she was
to throw it about the woman's neck and pull. The others were
to pull off her arms and legs in the same way.

'*I could easily break off a limb,

From that cottonwood tree standing yonder,

In vain I use not these packstraps."

After they had dismembered the old woman, the father removed
the rest of her body and they all helped the boy to get up. They

^ Implying that her intentions were far from grandmotherly or kindly.

130 Publications, American Ethnological Society Vol. XVII

took him home with them; these people Hved alone in the woods
away from the village because the father was a trapper. The boy
was very handsome and the father told him that henceforth he
was to be his son. One day the father announced that he was going
to visit the village and when he arrived at the house of his people
he found them telling stories as was the custom. His mother told
of a boy who had mysteriously disappeared and though he suspected
that the boy he had at home was the one they were talking about
he thought he had better not tell them about it. Then they kept
on talking about it, — how the boy had been sitting upon a hill
when he was last seen, etc.

Then the father put his pack across his shoulders and set out
for his home in the woods. When he got there he told his wife
the story he had heard and that he thought this was the boy they
were talking about. He had brought with him some dry meat
which they immediately cooked. They had covered the boy's
wounds with grease and gradually he began to recover and to eat
some food. They had to nurse him for a long time until he
was well and strong. Then the father again decided to visit his
family in the village and they again spoke of the lost boy saying
that no trace of him had yet been found. He also found that there
was very little food in the village and so he left at once without
even taking a meal there. He had his bow and arrows with him.
When he visited the camp again he found that the condition of
the people was far worse than before and that everyone was hungry.
When he got back to his house in the woods he told the boy whose
name was Woodpecker-boy, how the people in the village were
starving. Their food suply was also getting low for the old man
had not been trapping for some time. Then he told Woodpecker-boy
to sit down outside the house and gave him two arrows. The boy
simply threw the arrows into the thicket when lo and behold he
had killed a rabbit and a deer. The old man pretended to know
nothing about it though it was probably through his supernatural
powers that it had happened; he came rushing over to where the
two arrows had hit and laughingly remarked, "Well, here are two
animals that my arrows happened to kill." He brought them to
the house and skinned them by clawing the skins off for in those
days they did not have any formal method of butchering. This
was only the beginning of a series of killings in which at one time
there was even a buffalo lying in the thicket. Meanwhile the people
in the village were in desperate straights, while at this dwelhng
in the woods there was plenty. There was meat hanging on every
bough all about the house. On his two subsequent visits to the
village he took plenty of meat to his relatives and at last the
people began to think that he must have a surplus. They went
out to the house asking for meat and there they saw the boy they
had been looking for. The word reached his father and mother and

Weltfish, Caddoan Texts 131

they packed up many buffalo robes and other things and went
to see the trapper. When they arrived and saw their boy walking
about and quite well, they cried for joy, for he was their only child.
The grateful parents rubbed the trapper in a blessing^ and he
consented to their taking Woodpecker-boy home again with them.
The women of the house gave the boy's mother bundles of dry-
meat and blessed her. Then the boy and his parents went home
to the village. This is the end of the story of Woodpecker-boy.

21. THE BIBDS AVENGE THE BOY MAGICIAK
WHO WAS KILLED BY HIS EATHER.

tsa 'stawirahi 'ka
(1) takii witi^ itat the astarahi kdkahdxriri (2) he axnodqwaru*-
ka*ri (3) witvku tsqpat wUe-raktaku kura*kdd'wi^u (4) e ihe piraski
axra-ruxku tsqpat axra-ruxku pi-raski (5) he axrawa^ku atira
tatdska ratkutdwarukd-ra alias kwrara'^u (6) heru axriwa*ku pvta
e-kareretiwdskd*^ (7) heru axriwa^ku tsqpat irirututsird'^u katstritd-
warwka trrkuratird'^u (8) heru axrura-riwds siaxrahu-kata pvraski
d isasti heru axriwa-ku tsqpat tatstxtdwqrukd'rcsta (9) he kqrererai-ta
idsti (10) he axrd'he^sa he ukaxkdt rtxtdwaru-ka ukaxkdt kdskat
(11) he tsqpat wesikuxrara pahuksta-kd-ru he siaxra^kitsa^" (12) heru
axrqrqriwds siaxrd'wihu-kvt tsqpat siwdird- pqhuks (13) heru

(1) There there was (q.) village — Arikara mud-lodge
(2) and they were performing magic (e.). (3) There was (sitting)
(q.) woman she was married (q.) head medicine man (4) and
— boy he had (e.) woman, he had her (e.) boy. (5) Then
he said (e.), ^'Mother, I want to perform magic my father
his way." (6) Then said (e.) man, '1 don't want to." (7) Then
said (e.) woman '*A11 right, let's perform magic the way
that is mine." (8) Then they appeared (e.) when they two
went in (e.) boy and his mother. Then said (e.) the woman,
*'We are going to perform magic," (9) and he did not know
his father. (10) and next morning (e.) — outside they
performed magic outside in the water. (11) And women
they carried white pumpkin and they clowned (e.) (12) then
they appeared (e.) they went inside (e.) women they carried
(q.) pumpkin. (13) Then he did (e.) — when he sang (e.)

Tiiis is a t\ pical Pawnee gesture consisting of a rubbing of both arms
from shoulder down to below the elbows to indicate affection, gratitude
or beseeching. The parents of the boy wanted to show the trapper how
grateful they were for rescuing; their boy and at the same time to beg
him to release the boy to them. Having saved his life the boy was in
his power unless he chose to let him go.

132 Publications, American Ethnological Society Vol. XVII

sttihd*wari heru siaxrk* ki-waks (17) heroic kitii aaxrura*kuuxkitqat
tsapat iriwesi-ra^u rikvtski (18) heru axriraxru-kat (19) akv ira-ku
pi'td he wekuxriratsikstgd-ri wervruvxkitd'ta^ (21) triweruaocru-
tsird-ru he wekuxraraxwd^ats tsaxriks (22) he ira-ku pvta aki- kute'-
tsikska rukararqkvtsird'U-a hkru axriwa-ku pvta rusiketpatira^kupt"
raski (23) he sittpa-re- sat heru whiaxrawaru" irikuxrAhura-^a (24)
he axrawttskd pvta iriwetdra-fu wetikuruvxktta^at (25) heru axrutsia
axrak uwu tikd pi-raski a-axra-wiha^i he ra-rdki re'wihg?i (26) hkru
axriwa^ku hkru axre*a ru axrakd-vsat (27) heru axriwa-ku tsapat
kirwrdat pi-ra^u (28) heru axriwa*ku pvta pakuxtu- ta^a (29) herii
ke-tsi axra-sa pi-raski he sikuxri-ririt rikutski (30) he-tsi wesiaxnx-
kisikixru rikutski (31) heru axrurai-wat (32) a- axrawd-ku tiku-
k uwu tit atias (33) heru axriwa-ku sitatwtqtsikskd'pd'kts pi-raski
(34) heru axrawa-ku rikutski iri-rakitd'wi^u atias tihu-rghatsistd
iriruxrahu-ru-^a hkru axriwa-ku pi-raski kirura-kusu- d-as (35) he
axrawa-ku pi-raski tiwihaxkdku-su (36) iri-kuxri-ra-wiu he pi-ta
taxku werukaku-tsetsiksu (37) a-ki kvtiwitska tatdk uwu ttt (38)

(I guess it was doctor song) (14) then they were getting into
the water (e.) they were going to perform magic (q.) (15) they
dipped it under the water pumpkin. (16) While they were going
about in the water then they are (e.) ducks. (17) Then entirely
she defeated them (e.) woman that is what they were birds.
(18) Then they went out (e.) (19) but that one man. And
his feeUngs were hurting when she surpassed him.^ (21) That was
all (e.) and when they dispersed people. (22) And that
(sitting) man but what he had in mind it was not all right.
Then said (e.) man, '*Let him and me go this (sitting) boy
(23) and we will go hunting." Then when they had gone (e.)
way into that place, (24) then thought (e.) man, ''That is
what hurts he has surpassed me.'' (25) Then he did when he
killed him (e.) boy he threw him in the water (e.) and actu-
ally he threw him in the water. (26) Then he spoke (e.). Then
he came (e.) there he went home (e.). (27) Then said (e.) the
woman, ''Where did go child?" (28) Then said (e.) man
*'Long ago he came." (29) Then but he lay (e.) boy and
they picked him up birds. (30) But they had brought him to
life (e.) birds, (31) Then he told the story (e.) (32) and he
said (e.), "He killed me my father." (33) Then he said (e.)
We take pity on him boy. (34) Then said bird the one that
is the leader, "Father he is going to die the same way he did
you." Then he said (e.) boy, "Where does sit your father ?"

(35) Then said the boy, "He stay (sits) uponthespear grounds."

(36) It was so long a time and man he sat (e.) he was in a bad
mood (his feehngs were not mobile) (37) for he knew he had

1 No. 20 not listed.

Weltfish, Caddoan Texts 133

triwhsmxrixru'huTU'kii rikutski sirixkwtwrukvt he strixk uwu ttt
(39) he axra-he-sa wduxtsdkure (40) he rutsiksa-hu nxkwvm
axrutsia he weaxrarci^ru (kataskura*^u) (14) he wesiaxrqhau*kvt
siwttdqwarukh'TLsta (15) h siaxruxrdruocruvtit pahuks (16) tsirw
(41) he pvta rwirdmha^ntskd'ta ari-sit taxku (42) heru atskat he
axre'tsusa^^ he rawitakaHSu he kuxrarirud' pvta (43) he axrakusu-
hurixtakd*hat he siaxrrtwrukvt he siqxrer^*tsa^^ (44) ruwesirk-ruat
ruwksikuxrirqt rikutski iri-rd-ka-wi (45) witiwa^ku iri-rakawi
rikutski he- kaukfu (46) nqwa ruwesirerahl-kat (47) rikutstaxkttu
heru ri-raxka (48) pi-raski triaxnxk uwu tika wekuxrakd-ku (49)
rikutski siaxri-tatsikska-pd-kisu (50) heru smxriri-iits ikqrikat
(51) raru siwdiri-uts (52) hk siaxrixkaruwd-hats kitu rihuksu
rawttikistu'tspd (53) nqwa iwera* pl-raski he kitu sikuxritpd-waktit
heru axrura*hiw*ts isa'Sti wekuxruksqtsikswrqhats piraski iwerd-
k uwu ti (54) heru axrura*hiwits axrawd-ku pl-raski atira tiweretqnt
he-tsi tsirw kuxrqittska td'titka (55) hkru axrvwa-ku atira tiweretqnt
(56) hkru axriwa'ku atira atids tikurquxkd*pd*kis (57) he axriwa-ku
atira rikutski iri irdkd-wi sittxriwdsat he kitu sirtxkqrihats (58) he
rewa*ku irisitikurat hk sikuxri4qtsikska*pd'kts (59) hkru axriwa-ku
pvraski critsqruxrd^a tirqtsixtdwqru*kd*ra (60) hkru axrqwa-ku

murdered. (38) They were planning a proceedure (e.) birds
to catch him and to kill him. (39) Then next day (e.) it was
a nice day (q.) (40) and it used to be they would spear. (41)
And man at the end of the spear ground himself he would
sit (e.). (42) Then west and there was snorting (e.) and
suddenly then he got frightened man (43) and they flocked
down (e.) and they grabbed him (e.) and they picked him up
(e.) (44) they flew with him there they took him birds where
they live. (46) He said (q.) where they live birds lots ! down
feathers. (46) Now they took him inside (47) all the birds
then they were inside (48) boy the one he had killed (e.) he
was inside (49) birds they that took pity on him (e.) (50) then
they laid him down (e.) in the middle (51) merely they laid him
down (q.) (52) and they ate him up (e.) entirely only the
bones were lying there (q.). (53) Now when he came boy then
all they talked to him then it was exposed, his mother
she had forgotten (he had disappeared from mind) the boy since
his death. (54) Then it was shown said (e.) the boy, '^Mother
here I stand but yet I thought I was asleep." (55) Then
he said (e.) **Mother, here I stand." (56) Then he said,
**Mother, my father he treated me miserably." (57) And he
said (e.), ''Mother, birds where there they live they took him
there and aU they ate him up." (58) Then he said, 'That's
where they took me," and they took pity on him. (59) Then
said (e.) boy, "It was because we performed magic." (60) Then
10

134 Pvblications, American Ethnological Society Vol, XVII

pi'Toski sdiku'tatsikska'pa-kis rikutski (61) kitu sdikutpd'wakttt

(62) ifituxra'a rikutski strixra^u pakuks (63) he sikuxri-tatsikska"
pa'kis pi-raski siaxTixkm^ktika,

said (e.) the boy, "They took pity on me birds. (61) All they
advised me." (62) That's why birds they made pumpkin.

(63) And they took pity on him boy when he was kHled.

THE BIRDS AVENGE THE BOY MAGICIAN
WHO WAS KILLED BY HIS FATHER.

(Free translation.)

There was a mud-lodge of Arikaras. They were performing magic
tricks. Among the people there was a woman who was married to
the head medicine man. This woman had a son who wanted to
perform his father's magic trick, but the head medicine man ob-
jected. So the woman told the boy that they would perform a magic
trick of her own. The father did not know of their plan. Next
morning they went to the water to perform their trick. The woman
carried two white pumpkins and they acted like clowns. (They
were followed by other women carrying pumpkins?). Then he
sang a doctor song and the women dipped the pumpkins under
the water and when they reappeared, they were ducks. This trick
completely surpassed anything that had been previously performed
and the head medicine man was angry and jealous of his wife's
superior skill. When the people had gone the man sat thinking
of a way to avenge himself. He said he wanted to take the boy
hunting with him and when they had gone some distance, he
thought of the boy's success and his disobedience, and he kiUed
him, throwing the body into the water.

When he got home the woman asked him where the child was
and he answered that the child had started for home long before he
had. Meanwhile, some birds had picked up the dead boy and
brought him to life again. He told them his story of how his father
had killed him. The birds sympathized with him and the head
bird decided that they would avenge the boy by killing the wicked
father. They asked the boy where his father usually stayed and
he told them at the spear grounds.

The father was in a constant state of worry at the thought that
he had murdered his son. Meanwhile the birds were formulating
a plan whereby they could catch him and kill him. The next day
the weather was fine and it was an ideal day for spearing. The man
sat at the end of the ^ear ground by himself and from the west he
heard a snorting noise. Suddenly he started in fright and the birds
swooped down and flew with him to where they lived. The birds'
house was full of down feathers. All the bh'ds were gathered there

WeUfish, Caddoan Texts 135

and also the boy he had killed. The birds who had succorred him
laid his father down in the middle of the room and ate up all his
flesh so that only the bones were left. Before the boy left, the birds
revealed to him their secrets.

At home his mother had forgotten the boy since his death. When
he said, "Mother, here I am," she was startled and thought she was
dreaming. Then he said again, ''Mother, here I am, my father
treated me cruelly and the birds took him to their lodge and ate
him up." Then he told her that the birds had blessed him and
brought him back to life. They had taught him their secrets, the
secret of how to turn pumpkins into birds, and that these were the
birds that helped them to perform this trick. It was when they
boy was killed that the birds had taken pity on him, and blessed
him.

II. TEXTS BY LOTTIE FANCY-EAGLE,

pi'tahamra4^ Band, tstd'hantkgrp
(Woman-kettles-of- food-many).
Memories of Daily Life.
22. A grandmother's advice to her granddattghter.
(1) tirdku*ku ika-ri rixkutsikspqwaktikusu'ku heru tiwa-kfii {kd-ri
(2) hiru isa'To'u pirau witirqkuxra^^ heru tutsiwdwaktit rdkuwa-k^
tura-he tsikstit rqkuwari (3) e pirqu kure-ti*^^ pvrqu kurati-ru
tsapat he triretvtpqwaktikuswku tsikstit rqkuwari (4) tritdtuxra'at
tsii-at rakuwitsdksa*ra e pi-rq^u wewititvtkqru'ku pi*rq*u heru
tvtsiwd'waktit e tsustit w^-ret (5) he werikuocrahu-ta pi-ta wetiit
raktv¥ a tswraki raktvki (6) a rurihird ixtat triweru-ki pirqhuki-
tdkusu rihuksiri wetuxra^ru pirqhwkttqhusu d ihe raktvki weruxrd-ru
sihuks (7) d asku pvra*u trikurqtixra-a were-tirixku asku pvra^u
rututsira'ru\

(1) When she sits here her grandma when she used to talk
matters over with her then she says, her grandma, (2) '*If
you should make child when you bear for yourself, then one
talks to her to say, *It is good right to live.'" (3) And
child that is mine, child mine a woman and I always talk
to her right to hve. (4) That's the way we are, daughter,
when you come of age and baby when you make them for
yourself babies then one should talk to it. and old woman
now I am! (5) And now mine have multiphed. men now they
are grandchildren and girl grandchildren (6) and further
along some more now they are great-grandchildren. Ten
now they number great-grandchildren and grandchildren
now they number five, (7) and one child one that is my
oton child now I have one child. That's all.

A grandmother's advice to her granddaughter.
(Free translation.)
When one would get advice from her grandmother, her grand-
mother would say, ''When you have a child of your own, have a
talk with it. Tell her that it's good to be upright in her ways.

I have a daughter of my own and I would always talk to her and
tell her to lead an upright life. Daughter, that's our way of living;
when we are mature and have children, then we should talk to them
and give them good advice.

Wi>lffisih fladdoan Texts 137

Now I am an old woman and I have grown grandsons and grand-
daughters, and also great-grandchildren. I have ten great-grand-
children, five grandchildren and one child of my own. I have just
one child living. That's all I have to tell.

23. THE KAME tstd'ha'Titkari^
(1) irituocraraixku irdtasa-ru* tstd*ha*ntkari^ (2) ndwa hk axrux-
ra*rdixku irdtasd,*ru* tstd-ha-ntkari^ ndwa tatuxra-rdixku tirdtqsd*ru*
ruiriaxrikuksta^u he axra*rikd tsahtt'k^ (3) irituxra*rdixku tird*-
tgsd*ra tstd*ha*ntkari^ tsah4*¥ irdrika-hu tsqhu'k* (4) axriknksta*u
ati^as ru iriweti axrukstikwd tsqhu*k^ ati^as (5) e iriruxraraixku
tirdtasa'ru* triwerutvsira-ru^ .

(1) That's what it means that which I am named Woman-
many-kettles of-food. (2) Now, then, it means (e.) that which
I am named Woman-many -kettles-of-food, now, I mean this
that I am named the one that had made me (e.) — he brought
out (e.) buffalo-robe. (3) That's what it means this I am named
Woman-many-kettles-of-food buffalo robe his bringing it out
buffalo robe. (14) the one that had made me (e.) my father, he
is the one the one that brought it through (e.) buffalo-robe,
my father. (5) So that's what it means, this that I am named.
Now that's aU.

THE NAME, WOMAN-MANY-KETTLES-Ol'-FOOD

(Free translation.)
My name means Miss Many-kettles-of-food. My name signifies
that my father carried out the great buffalo-robe rite. That's all.

24. WHEN THEY WENT HUNTING.

rakurdxkatd't^

(1) iwerardxkatata iwetiwi'tiku iweraku'tli*ril*ta iritatutsiksta-at

tsU-at iwerakuwi'tiku iruksta-tawk ukqwikis rdkurantsa-wd-wi (2)

Tiqwa M- hk ruksta'tawk iwerqkwtu'rit'ta teruxku tsU-at tukstdrihu*^

re-kuriixku pvrask^ (3) ire'kuruxku he kitu rarlrutsiksakH'k*

(1) When they went hunting they would stop when the camp
was arranged in a row that's the way we were daughter, when
they would stop that was our way feathered lance things were
hanging on it here and there. (2) Now see, this is what was our
way when the camp was lined up. They have (own), miss, it
was a big thing for them to have a boy. (3) When they had one

138 Publications, American Ethnological Society Vol. XVII

(4) irekuruxku pi-rask^ het^rwrvtspa kitu tatutsiksta-at ratukstd"
kuriwa^wi (5) he piraski tcruxku he taruxraktaxtsd (6) tqwlt
rqkutaktarwa rakururatsdwd'wi irahaktwtsi tiha* tqwit iwkruxrak-
tdxtsqwi he raktaxtsu- titd a pttku sitita kitsi'S^ tisikutu-tu (7)
iwerakutu*ru'ta htu- rdutsiksa-hu kdw werdkurardsdwa-wi werq-
kutu-ru^ta (8) he tixwa¥ wewdqsuxrape'riksuxta (9) heru
tiriturahuru^ hetsi we-tivm rixkvtpe'tiksat" kqraTaku*u4ii rexkux-
rai'witsat" (10) he tsiru tektqkuwu nawa hd- tiraktdkuwu he
re'wd-rd rari-pdkus^ tri'tuxrakqkddra*rud tqwd a tski'ri kski-tiks
(11) he tiwa*rd rqripdkus^ he wetektdkuwu hetixwak^ wete-kusvra
iwerekusvra (12) hk tiriwtsurahaksitd iwerekukusixwdsa he kurqhus
ru tiwd'ku tiwere-huri-wd tqraha (13) heru tiwa-ku iwere'kusixwdsa
nqvxi heru tiwd*ku kurqhus wetasurawirasiist^ nqwa he iriruti*tsia
iri aru'sd raxkurdraxra (Id) iriweruivtsia-ri dtirarahurltspatpu
werdkura-rikitqvn arqkuhastqvnraxra he kurahus iriwhtwtirax-
kgid'rd (15) ketsi tuxrq*^ tiwkraturai'wa4^ mtukstd-tawe lira-
tukstd'kurvwa'W^ (16) ke4s^ trikuxrikutsikstdMa-ru kwkqrarqku'-

then everything he would have many possessions. (4) The one
that they have boy he had belongings all. We were that way
when we used to live. (5) And boy they have and there
would be sticks stuck in the ground (6) three the sticks would
number to have them hanging those sticks lying there there are
three when the sticks are stuck upright shield it hangs and
two they two hang bag for the bustle they two are so large:
(7) when the camp was lined up all it would always be that way
all when things are hanging on the end of it in bunches when
the encampment is lined up. (8) And they would be saying,
**You (plur.) are going to go-scouting (q.)-" (9) Then they make
the camp disorganized thereupon they go they to go-scouting
if it isn't far when they would come upon it as they went (e.)

(10) and stiU they would be going-traveUing, now then,
these going-travelling they stop soldiers (hunting police) there
are as many in number as bands three plus Skidees four.

(11) They would stop soldiers and now they would move on
and they would be saying now they are coming-running as they
came-running (12) then they began to spread across in a line
as they would arrive back on the run then the old man this
he says here they roam! buffalo. (13) Then he says as they
arrive on the run now then he says old man now you (plur.)
are going to charge. Now then they would immediately proceed
where horse the one that's carrying (e.) (14) then they would be
proceeding they would be coming out from behind when they
were mounted some would be leading it (holding a string) and
the leader now he would be standing in front. (15) And the
reason why I am the one that is telling this story that was the
way among (us) this life we used to live. (16) But that was

Weltfish, Caddoan Texts 139

hurvuocL'W^ (17) hk atias titqku axrakdqk^ he rqru kutaratsdka'rahat
tqrgha (18) ndwa he iriru tiraraspd-tastt iwerarikdqw^ werdkura*-
raspd'tasd he ksqwus iritihi*rasa (19) kstsi tuxrq^^ tiweratura-vwa-t^
critattri'raktd*tqwe irikuxrikurakta'ii ti-rahakd-ru'ts^ (20) heriru
ti*8tiq werdkura-ruata werdkurarikitqwi kitu arwtqtvtsiraktae-rik^
he te'tkaxka wesire-akapaxru'waa* tdWqha (21) he ks*tsi wetax-
rqkaktdkuwa e wesitiraktaxruri-wa (22) suhuri rexkua tdraha hen
tvtkuksikqvsd iri rqkuktdkuwu he taraha- (23) dra tixrai-kqwari
drqtektakuwi'Wari rakvtkuksvkad' tdraha (24) weslnxkuktaxruri'
wA'wi ke-tsi rikuxrikutsikstdkia-ru tirdwd-hat trikuxrikutsikstdkta-ru
tirdwd'hat criratukstqkdkawaxts^ (25) dwetektdkuwu he wktiraruat
tqrahd* rexkukqwH'tika (26) he wetiwvtiku irirakuwvtiku ndwa hk
tqhurgweysitd kisatsk* (^7) heri retuxra-rqixku iwkrahurqwe-hu
hk ru'tsiks iseru tuksqka'wvhu*^ heru critixrqriwitspu kisatsk^ (28)
iwenxrqriwdspu tnwkterwrd raxruraxkc paksdskuriiuiru* kitd'pat a*
rikutski (rikutska-tit a re-taxkats)^ (30) iwknxrqriwdspu heru

the way he probably made for us. If it seemed there weren't any
in existence. (17) Then my father here he that sits up upon (e.)
then merely it seemed as if he dropped them buffalo. (18) Now
just then they would begin to move on those that are mounted
when they would begin to move on, then holy man he would
be there in the lead. (19) And the reason this I am relating
that is the way we have among us he gave us that way these
sticks that are placed within. (20) Then, directly, they proceed
when they formed in a line when they are mounted all then
we would be looking on and dust would come out when they
would come chasing them buffalo. (21) So then we would be
travelUng along and they would be chasing them about. (22) This
way (in this direction) if it would come (e.) buffalo then he
would come fleeing in among where they are travelling along
and buffalo (23) they would be running about among then they
would just travel about (disorganized) when he comes fleeing
among buffalo, (24) when they chased them about. Because
he made that way for us Heaven. The way that he made for us
Heaven that is what we ate. (25) They would go moving on and
now they are stream about buffalo when they had killed them
(e.). (26) Then they would stop. Where they would stop now
— they would begin to bring them in packs meat. (27) This is
what I mean their bringing them — there was special there
used to be a dwelling then that is where they would take them
meat. (28) When they bring them there those that appear to
them as animals wild cat otter and birds (black bird
and eagle)^. (30) When they took them there then he used to

1 No. 29 omitted.

140 Pvblications, American Ethnological Society Vol, XV I J

rukstawir asiusu'ku kski-tiks hawa he ra*ku rikutski kski-tiks hawa
kttdpat kskvtiks a paksitskqriwiru* kskvtiks (31) ru kctu iriwe'tiit
irinxkqwu4ik^ istn hawa rixkawii4ik^ hqtvd kskvtiks ruxra^ru (32) a
witeru'Tawiras^ he kitu re*rara kisatsk^ kitii' paksu (33) he ku ti
rataxra hk, ku karere-tutsiretsi'S^ kurqru dtiwa-ka aturai'wa-t^ ketsi
tiweratu'ra-vwa-P (34) rktitska wekuraxkurai'tiistawe hk trirarux-
ra^-nt he irira-xwitska iritc'xrqtutsiksta'ot axratukstdkuriwd-w*

(35) atura-wi-ras kski-tiks hem tutsira*ru werakurare-hats kskitiks

(36) iwe kisatski nxrariwttspu he irite-kiikaxkitq'wi^^ he %ra*ka*w^
tskekqra*ku arukute-kaxte^hat (37) he kurqhus tritiraxka tukskurqvs-
kqri^ he wetihdkvstd-ruhat werdkura-ruhat kisatsk^ (38) nqwa he
kurahus td'Tu*tsivs pttku sttd*ra (39) nqwa he irwerahhUusta-rH^ta
he kisatska-su siteru*wa d kisa-ts^^ kdu tri-kuxruta^kustci-ru he kitu
irit&rqrii'wa (40) he tdrwtsivs triru sctdrira- raskqru'kicsittt dkutarq-
rqstaxwiat kisatsk^ siraxkurdhqru*ku (41) hern te'rarasi-ru kiirahus
irakdri^^ trvataxku kurahus akute-rurgrastaxunat wkrexkurqsvrq^^
(42) ke4sk qtipat ruksu kurahus he tdrwtsvbs tqwitsa*^ iriru- tiwd'ku

run (charge) foiir, also that other one bu-d four, also otter
four, and wildcat four. (31) That's all that there are those
they killed. Again also when they kill them again foiu*
they would number. (32) And then they would charge (q.)
and all they carried them meat including head. (33) and
while this life I am living and yet I haven't realized merely
to speak to narrate it but this that I am narrating (34) I want
the story to continue among (e.) and whoever if he sees it so
he would be the one that knows (e.) that's the way we were!
when we used to be living (e.). (35) He would run four then
that would be all when he has finished four. (36) When meat
they are taking them there and there would be a (main) head
dwelling and that dweUing leaves it would be about that
extent: (37) And old men they would be inside there there
were many old men when they are placed scattered about when
they are scattered about meat. (38) So then old men attend-
dant two there are two(e.). (39) And so when those beeves
are strewn about and leg-meat (hind quarter) they two would
take off (e.) and back-meat all whatever number of beeves
there may be and all they would take them off from. (40) And
attendant directly they two would begin to make them into dry-
meat-portions (e.) the portions would be about so high (e.) meat.
When they two would be making them in water (e.) (41) then he
would issue the portions of meat (e.) old men that many
wherever he would sit (e.) old man each of them would have
so high a pile of portions (e.) when they would issue the portions
(e.). (42) But my grandfather that was old man and at-
tendant he came-arrived thereupon he says now you are
going to go out in front of the encampment to meet them two.

WeUfish, Caddoan Texts 141

wesitd'suturitskdvxt^ (43) hk atikd- ruksii triru* tiat he tarastdriwitsd*"^
dkute^rasta' xwiat iwe'rirarasiruksta't^ (44) he iriru rihaktisi'rukst"
(45) nqwa heru thri-ru kisats¥ kurahus kitu* sirexku-ha ixkitii
kitu' paksu ateriruk4a't*^ kttu werexkuhakusi-ra*^ (46) heru fiat
kurahus heru tiwd'ku wescwdasutuntskauxt" (47) nqwa hk kB*tsi
atika h atira ru- trwu kltu ate-rara kisatsk^ (48) heru taxioa-ku
kurahus rihuksu kasarqrwwa pakskira^ru (49) heru isirira* paksu
he iri ira*ka*wi kaxkitd'wi^^ (50) hk ukaxkat titpakstatsd'-karahat
iritutsiksd'hu atinturh*huru tridtqric'vt raxkutpakstgtsd'kqk^ werix-
kuturah'krd'^ (51) trirurutsird-ru.

(43) Then my grandmother that was thereupon she goes
and she would arrive coming bringing the portions the portions
would be so high when they wiU have finished issuing the portions
(hind-quarter and back meat) (44) and thereupon he is going
to issue the beeves (from which hind-quarter and back-meat have
been removed) (45) now then he would issue them (e.) meat
old man all when they would give him (e.) the whole thing
including head he would finish issuing (e.) all when they have
finished issuing the beeves (e.) (46) then he goes old man then
he says now you two are going to go out before the camp. (47) Now
so then my grandmother and my mother directly they
went all they would bring them meat. (48) Then he says (e.)
old man only you must take take them off (e.) brains, (49) then
you bring head and there that dwelling the main dwelling
(50) and outside they would place the heads around in a circle
tliat is what used to be they would make the camp disorganized
t hat is what would be (e.) when the skuUs would be sitting around

M a circle (e.) when they would make the camp disorganized.

51) Thus that is all!

WHEN THEY WENT HUNTING.

(Free translation.)

When we camped on the hunt, our tents had to be set up in a

certain order. That was our custom, Miss. When they formed the

camp, they would set up a feathered lance. It was a great honor

to have a boy in those days. The family would see that he had

everything that a boy should have. That was our custom in those

days. The boy would have a clothes rack of three upright sticks.^

In one of the sticks (probably the middle one) the shield would

lang, and on the other two (at each side) the two bags to contain

he bustles. They are so large : ... When the camp was set up

here would be racks with things hanging on them throughout the

amp.

Probably three upright forked sticks in a row with a stick lying across them.

142 Puhlications, American Ethnological Society Vol, XVII

It would be announced that the hunters are to go scouting for
the buffalo. When the hunters would leave, we would break camp.
Sometimes they would sight the buffalo while we were still on the
march. On the line of march, there would be hunting-police
stationed before each of the bands. There were three of us plus the
Skidees which would make four bands in all. The policemen would
announce to the line that they are coming bringing good tidings.^
Then we would form a line facing the scouts. When the hunters
arrived, the old man would announce that the buffalo are very
close by.2

The old man would announce, repeating as he went along the
Une, *'You are going to begin the hunt!" Then when they had
completed the final preparations, (which would consist of a process
of decorating the horses as well as packing them) they would be
mounted, some riding alone and some leading pack horses. As they
got ready, the hunters would come out from among the hne of
people. The announcer would be standing in front.

The reason I am telling this story is because these were our
customs on the hunt. Our father in heaven would bless us. When
buffalo would seem to be scarce, it was as if he would just drop
them from heaven for us.

Then the mounted ones would start, and the holy-man would
be in the lead. I am telUng this because Heaven gave us this
ceremony ''These-pipes-inside". The hunters would go on their
way and we would resume our march. As we went we could see the
hunters chasing the buffalo and the dust rising.

Sometimes a buffalo would flee in among the line of march. This
would break the order of the march. Heaven provided this as a
means for us to eat. As we were on the march, the carcases of the
buffalo they had killed would be all about. When we would set up
camp at the appointed* place, they would bring the packs of meat.^
I mean by that word bringing-them.that there used to be a special
tent to which they first brought the special meat. When they took
the meat to the special tent, various animals would be represented
by the meat (or by these hunters?), — -wild cat, otter, and two thatare
birds, black eagle and white eagle. As he carries the meat, the one

* When they come running the scouts are bringing good news ; if they come
slowly, they haven't seen any buffalo.

^ An amusing custom was practised in connection with this old man : People
would say, ivetestdha,tf now she has taken his foot. When the news of the
htmt is brought, the little girls would try to trip the old man announcer;
those who are successful will be lucky, and in addition the number of
tiraes the old man is tripped is said to indicate the number of buffalo
that will be killed. This note of "comic relief" in a serious situation is
very characteristic of Pawnee life.

^ First four men who represented foiu' animals would bring in meat. This
ceremony is gone through for each of the first four killings, and then the
rest of the meat can be eaten freely.

Weltfish, Caddoan Texts 143

with meat representing a black eagle used to run to the tent with
it four times, and the one representing a white eagle, four times,
and the one representing an otter, four times, and the one represent-
ing a wildcat, four times. ^ That's all they would have to give as
an offering from this killing. They would have to make an offering
of the first meat from three subsequent killings before they could
complete their pledge. They would bring all the meat including
the head.

I have never in my life told this story as if it were an ordinary
story. But I am telling it now because I want the story to survive
so that whoever may read it wiU know how we used to live.

He would make four killings and that would complete his pledge.
The meat would be taken to the main house. It would be a circular
enclosure of young trees with their leaves on. Inside it were many

old men. It was this large: Besides the old men there

were two attendants. The carcases would be scattered all about
and the two attendants would remove the hind quarters and the
back-meat from all the buffalo-beeves. They (the attendants)
would then slice the meat into portions such as are ordinarily dried.
It would make a large pile. Then the attendants would cook the
meat. After each of the old men had been issued an equal number
of portions, each would have a large pile.

After they would issue the choice portions of meat, they would
give out the remaining parts of the animals. Each pack consisted
of the whole animal including the head with the hind-quarter and
back-meat removed. Each pack was issued to some old man in the
lodge as far as the packs went. My grandfather (who is now dead)
was a very old man. The attendant would come to our camp and
notify my grandmother (who is not dead) to meet my grandfather.^
My grandmother, my mother, and all the rest of the women would
go to the main house to bring the meat home. The old man would
say, "Just remove the brains and take the head back to the main
house." There all the heads would be placed in a circle outside the
arbor. And when they broke camp, those skulls would remain there
in a circle. Thus it is finished.

1 This means the first animal killed by a particular person on each of four
successive killings. This was a person who volunteered to be one of these
particular aninxals before they started on the hunt and the leader would
announce his pledge. Then he would try to fulfill his pledge as quickly
as he could so that his family could have the rest of his killings.

2 The attendants likewise notified all the wives 'of the old men who had
been in the main house.

144 Publications, American Ethnological Society VoL XVII

25. MAKING TIPI COVERS OF BUFFALO HIDE.

(1) ru-iwenxkawu4iku ke-tsi nawa heriwereruxrdrirff^ tri itdtuks-
takaka-wa rargkaxk^ (2) tri rixkutskqnxraru^waxri hk tsapat
ru tirira-rtriwd'wahU wenxkuratsa-isik^ (3) a ra-hiri irituxra^^
we raru rakura-ru-t" rihuksu tskaritk^ wenxkurarwwdb'xra (4) nawa
ha* tri'tdtukstakakawd'wi-hu (5) wkrakutskarixratsans^ hern
titdpirat werakutapirghure*hats rakwkdrihu'ru hkutuxra-ru pl-ta*^
aru rihvra rarakaxk^ (6) wenxkukara^^ drwtiraxkiskatstit dkntw-
raka-^ rawlxtaki-P^ (7) he tuksawdxtsatswa wkraku-kd'wi he kara-
Htsaka'wahdkvst" (8) wergku-kd^wi turuksakarvwd ra*rqkaxki
(9) rihuksu ru gwit tri tatukstakaka-wdwi-hu rargkaxki (10) ati-
turuat dru4ixtuxkgtstit ritutsiksa-hit (11) werixkutiixkaru-ku atux-
ratsakaku tsapat rixkukdxkqru'ku strtxkutakaxtqrixwgriku si-sk^
dtuxTq"^ d qskatsk^ (12) aru titarixrurirgtsakdststit kuxri-vt i-ktts-
aka'wa-hai wkrakuka-wi westrixkutakaxtqnxrure'hats wesinxku-
kare^hats kitu hkru sitire-kaxtqwu (13) aru kute-kdxte'hat heru
tiwa*ku tsapat nxkuktatsqkipiha tsu^rak* (14) heru tiwa*ku tsu-at

(1) When they were killing them then now that is the thing
that we depend upon that's what used to be our dwellings tanned
hide. (2) There when they were taking off the hides and women
there they would spread them about here and there when they
were drying them (3) and always that's why when just they
are strewn just only skins when they have taken them off.

(4) Now then that's what we used to be having for dwellings.

(5) When the skins were dry then she scrapes it when she has
finished scraping it for it to be a big dwelling they would number
aWivt twenty or more tanned hides. (6) When they made
them they would be shining-white the dwelling would
look like white cloth. (7) And despite the fact that it had
rained when there would be the dwelhng then water is
not going to be falling in here and there. (8) When there
would be the dwelling they were nice dwelUngs tanned hide.
(9) Only that first those used always to be our dwellings
tanned hide. (10) The camp would be lined up the tents would
be shiny -white that's the way it would always be. (11) When
they were making tents they would be sitting in a circle women
for them to be making the skin-coverings when they would be
sewing the skin-cover (throwing-stitches) awl she would use
and sinew. (12) Then the stitches would be drawn-tight-and-
close-together it would be impossible if it were to have leaked
when the dwelling was there when they finished stitching the
skin-cover when they finished the dwelling all then they
would hang up the skin cover. (13) Then the dwelhng would be
about so laxge in extent. Then she says woman, for them to
gather them girls. (14) Then she says, ''Daughters, you must
go in there for a while!" But she wants (e.) to have them make

Weltfish, Caddoan Texts 145

kasuksuhurdktaxrH'kat a-ki tdxwitska^^ sidskurutakqrarutsta*^ rakuta-
kararuxtsa*ra kardrakwkaxtd-his (15) a'tiraxkatd-wa'wa rqtukstak-
taxkaiawawu'Suku tsiru trikararaxkutse'kgrdruxts^ hk ta-tsw^ hk
site-rakaxtqrikvt kt*fu tsiru karu'takard-ruts (16) ratsu-a are*kax-
td'his (17) tsi werakutakard^ruxts^ a^uksawdxtsatsit-a hqwd kara-
kaxta^isisf^ d kare-ruks rakukUsaka^wa-hat werqkutakara-ruxts^ d
ka'kikitsqka'wa^hd'k^ (18) iwerututsira-ru^

a fire for her tent so that the tent becomes sooty so that the
skin cover would not be dry. (15) They would go hunting when
we used to be going on the hunt yet when the skin cover that
is not **sooted" (e.) and it rains then they take off the tanned
hide (e.) because yet the skin cover is not '^sooted". (16) If
it rains then the slan cover would be dry. But when the skin
cover is ''sooted" even if it would rain then the skin cover
will not dry and it could not be for it to leak when the skin
cover is ''sooted" and it does not usually leak. Now that is all.

MAKING TIPI COVERS OF BUFFALO HIDE.

(Free translation.)

The purpose of the killing and the hunt was also to obtain the
hides which we tanned and used for our tipis. We would remove
the hides and spread them about to dry. When the skins are dry,
we would scrape them. There would be twenty or more tanned
hides for a large dwelling. When the hides are finished and sewn
together, and put up on the tent, they would be shiny white like
white woven cloth. Even if it rained when the tents were up, they
would not leak. These were nice dwellings. These were the only
kind of houses we had in olden times. When the camp was set up,
the tipis would be white and shining. When they were making the
tents, the women would sit in a circle and sew the tanned hides
together with an awl, using sinew thread. The seams would be
tightly sewn so that the tent wouldn't leak. When the sewing was
finished, they would hang the skin cover on the tipi poles. The

tipi would be about this big : Then the woman would ask

that some young girls be gathered together, and she would ask
them to go into the new tent. What she really wanted them to do
was to make a fire in the tent so that the tent cover would become
permeated with soot and therefore would not dry up.

When we would go on a hunt, tipi covers that were not yet
smoked would have to be taken down should it rain, for it they
get wet, the cover will dry up because the skin is not yet permeated
with soot. But, after the skin has been smoked, even if it rains the
skin won't dry up, nor will the tent leak.

Now that is all.

146 Pvblications, American Ethnological Society Vol, XVII

26, MUD-LODGE DWEIXING.

qkaxkitkahd' xriri
(1) awit ttxrapd'karu*kusu'k^ tnwettocrapA'karu awit rakavM,
rikututsiksu*k^ hk, tike'tsit (2) hern tirikariHsai-f^ iri-rukstardsAmhu
(3) rakukdrihu'T^ rihukstri in'tika'wa^rikvh^ irvrgtukstakaka-wi
iri'tukskawartt rihukstri (4) tsi kardrakukdrihu'ru tawiksa-pits
asuhuri rakutakarwa kskiksci*pits kardrqkwkqrihu'ru (5) wertx-
kuha*karq^u iraru-tsi tri vwergka-wa-rik^ (6) heru hdwa rurukstax-
}i:6rtqsa irakdrihu*ru (7) he tvtqku rukstqwdturihurqxkqtasq tawkksh—
pits hqwa heruxrariraha-ru tqwiksa-pits (8) hhrirutehiwat^ rutuksta'-
rihu-ku asku rakuhiwdtqwi (9) aru iritqbu ru dtskat triretsvsakqrdtqwi
iwerixkukawaurerikixka he tiratqku ru ti-tsia (10) tuksta'Sq^^
tskvskiwihiri tiratqsd irituksqsa^^ rwkitu i-werutttsqhat rwkttu irv-
rghiwdtqwi kttu werirdre-ha-ts^ tskvskiwihiri (11) hk riru rtrihaktax-
kitquts tsi we-ti-tsa-tus ru rqka*wA'rik^ heru ririhaktaxkitquts (12)
kdw arixra^rc'hats hh ke-tsi tsqpat werixkqru'ku ihitkvu tixkqru-ku
(IS) wenxkurd-r&hats heriru tiriraxkitqi heru ru ti'tsitqre-pd'pii

(1) First they used to fell the trees (they used to make-wood-
hills) when they have felled those trees first the one in the
middle this is how large it used to be and it was long. (2) Then
tiiey would make the cross pieces those that lay across there.
(3) For it to be a large dwelling ten there would always be
standing inside, the place where we used to dwell they stood
inside there ten. (4) But when it is not a large dwelling eight,
smaller when a dwelling is, six, when it is not a large dwelling.
(5) When they made the poles those sitting where those that
are standing inside. (6) Then also there were some at the back
since it is a large dwelling. (7) And right here there were spaces
at the back eight also then on the other side eight. (8) right
there would be the entrance that was the side one only for
there to be an entrance. (9) Then right there above where
the smoke hole is (the nose-house-hole) when they stand them up
inside then right here they would do it, (10) it was called
"the sitting part*' this that is lying upon that is what it is called
all as it lies there in a circle including where the entrance is
aif when it is finished the lower part of the mud lodge (11) then
they proceed to put poles on top but they are put across those
that stand inside then they set the poles on top. (12) All they
would finish it and then women they are making them
willow mats they are making them. (13) When they have finished
them then they would proceed to place them on top then
they tie them together women now they have finished with
their tying. (14) And then they get up on top men now they
are winding them around the '*nose" I don't know how many it is

Weltfish, Caddoan Texts 147

tsapnt wotlxra*r&*hotis i^veritsfgr^'pa'plh^ (T^) ^^ itiru riraxkitau'kvt
pl'ta wetvUtsustatse-riwisk^ kwri* rexkutaktatsa-kdrahat heru siUx-
riwUsat ru iri-rard^te-hat ru* criretsusa-karatawi (15) iwenxra-rehats
kitapd^^u arvtki ruriririrdtsqwu (16) heriru ririntkaxkttu*tsi'st^
iwerututsira*ru (17) westtrrakare'hats

for them to make circuits (e.) then they take it to the end right
where that which was the size right where the smoke hole is.
(15) When they have finished with willow, grass (swamp grass)
then they proceed to hang on top. (16) Then they are going to
proceed to put sod on all over. Now that is all. (17) Now they
have finished the dwelling.

MTJD-LODGE DWELLING.

(Free translation.)

First they would fell the trees. The first trees that they felled
were made into the central forked posts. They were this large:
(from a foot to one and a quarter feet in diameter), and they were
very long. Then they would make the horizontal sticks that rested
in the forks. In a large mud-lodge there would be ten center poles,
but in smaller lodges there would be eight, and in quite small ones,
six. In addition to these center poles there would be forked poles
around the walls. When it is a large mud-lodge there would be
eight on each of the two sides. There would be just one entrance.
Right above the center poles would be the smoke-hole.

Then they would make the lower part of the mud-lodge. It was
called the '*sitting-part". This part was the whole circular found-
ation including the entrance ; (this is the name for it after the sod is
on).i

When the **sitting-part" is completed, radial poles are placed
from the central framework to the outer framework. Meanwhile
the women are making willow mats, which they tie together and
place upon the radial willow poles. When the women have finished
tjdng the willow mats, the men climb upon the roof and begin to
place the mats all around the base of the cone. Several circuits
were made until the smoke-hole was reached, but I do not know
specifically how many circuits there would be.^ This would depend
upon the size of the lodge. After the willow mat covering is
finished, they would cover the roof with swamp-grass, and upon
this they would place the covering of sod. That is all. They have
finished the lodge.

1 The specific manner of building t^is part has been omitted by the infor-
mant.

2 These mats would overlap, the edges of the upper ones covering the lower
mats a little.

148 Publications, American Ethnological Society Vol, XVII

27. THE SIGNIFICANCE OF THE GAMBLING BASKET.

(1) ketsi' ru irikuxruxrdhura^^ tWatsi-raxra trikuxriksakta'U
ketsv atipdt ruksu triturukstaiwd-f^ (2) he taxkuravstaxka he site^ru
ira-sa rdku'u (3) heru iritaxtsa M ta^msaxkaruts k^ixU^n he tesax-
kqruts (4) he vra^sdrwts^ he reit rekatstikvsu riwdharit (5) heru
turaxwirdrWu tqwit a rqkurdxkqtvt'ii tqwit (6) ndwa ke-tsi trikux-
rutsiks tiratqrd'kuri'wd'wi pa'ri kuxriksaktard*wqu alias tiaxrqkitqku
irv a-se-ruxrawa-wu tirutqkii*k^ (7) tsaxriksltsaxriks heri kuxriksak-
tqra^wqu kitu (8) e ke-tsi trisikuxrikstika-kus^ tira^sa kdixts^u
ketsi tri sikuxriksta-rdunrtt-ku iwera-sa kqixts^^ sirexkurikd-iviku
raxkuraxka*wi kurahus he tarqsaxkqruts (9) tsiru trikuxruxra*hura
asa*ru a kqixts^u nawa he iri-kuxruvt iraxkuraxka-wi kurahus
(10) site-riku hkri ta-rqsaxkdruts he ke-tsi karatird-i-ta tri aruxra-rexku
isinxrika-ku kurahus (11) e kqratira^vta irikuxruxra-rdixku tsi-ru
rapqkuxtii iriwekuwitt* it (12) ketsi sikuxre*rqvta kurahus irikux-
ruxra*rqtxku weru tutsird*ru

(1)1 suppose that's where it originated there where we lived
these our people the way that was given to them. My grand-
father that was he used to tell about it. (2) And there would
be a meeting of old men (e.) and they would make it ? that one
it ^vr.uld be. (3) Then there it would be lying (e.) and there
would be seeds in it (e.) the basket there were seeds in it. (4) And
those seeds they are fruit seeds plum. (5) And one makes
marks on them three, and there are black ones three. (6) Now
probably that's the way it was this our (plur. incl.) existence
Pawnee they were given these ways by him our father this
one that sits above (e.) for them to use them these things.
(7) Indians there they were given these things all. (8) And so
this is what they used to have inside this basket but whatever
they were representing when that basket when they had it
inside (e.) when they were inside (e.) old men it would have
seeds in it (e.). (9) But wherever it originated seeds and basket
now that's what it probably is when they are inside there (e.)
old men. (10) They would have it where the seeds are in (e.).
But I don't know what it would mean that they have inside
old men. (11) I don't know what it means, but long ago
it is said that's how they were. (12) I suppose they probably
know the old men what it means. Now that's all.

THE SIGNIFICANCE OF THE GAMBLING BASKET.

(Free translation.)

It must have originated among us. It was probably given to us.

My grandfather, who is now dead, used to tell this story. When a

basket was made, the old men would have a meeting. At the

meeting they would have the basket with plum seeds in it. On

Weltfish, Caddoan Texts 149

three of the seeds, they would paint figures, and three would be
painted black. This had a special meaning in our lives. Our father
above gave all these ceremonies to the Pawnee. Whatever that
basket represented as it lay inside there, I do not know. Only the
old men knew. But wherever the seeds and the basket originated
I do not know. I beUeve that when the old men had the basket
inside, there would be seeds in it, but I don't know what it means.
They always had this ceremony in olden times. I suppose the old
men know its significance. Now that's all.

28. MAKING A COHiED GAMBLING BASKET.

(1) hidpct't^^ hem tiha-kd-stt hem tirdxkate*rit (2) he iweraku-
rdxkate*rik^ he triwe tihdktarik^ irl imxraritskak^ (3) iwerahaktarik^
Mriru tvisitd-karahat he weruxraxtdxkate'riks^ iwergkitapaxriku
kttapd^^^ (4) hem rvtsitd-karohat tirake*a rakuxratsa-kgrdhak^ am
tiriwitsat (5) he hawa istu ru-tiuts e-kaa tirake*a raku'td-ri (6) hqwa
istu tvtsitd'karahat ku rihuksvri ku rakuxratsd'kqk^ kitqpa't^^ he
tardxkate'Ht (7) tri rawvukvk^ he tvtkatakus ihe td^kis mxrd'm
sirexkumkd'h^ kdixts^^ nxkuxresk^

(1) WiUow then one spUts the twig then they scrape it.
(2) And when one has scraped it then one holds sticks there
where it sits upon them. (3) As she holds those sticks then there
one would proceed to encircle it and when they are scraped
as she holds the wiUow willow (4) then she starts it going
round it takes a long time to keep taking them around then
she takes it to the arriving-place. (5) And then again there
she lays it down. Oh! it takes a long time to do it.

(6) Besides again one takes it around. About ten times
probably they would be circled willow she scrapes them.

(7) Where it usually falls one must place against buckskin
the reason is they bounce it up and down (e.) coiled gambling
basket when they gambled.

MAKING A COILED GAMBLING BASKET.

(Free translation.)

To make a gambhng basket, spUt willow twigs and then scrape
away the pith. When they are scraped, you take a twig and hold it
in the form of a starting-knot. As you hold the foundation twig you
begin to coil it around. And when the willow spUnts are scraped
you proceed with the coiled sewing. It takes a long time to keep on
coiling it round and round and to finish it to the top. Oh, how long
it takes to make it! You keep coiling it around again and again.
You probably make about ten circuits. You must pad it on the
outside bottom with buckskin, because the basket is bounced up
and down in gambhng and it is likely to wear out there.

U

150 Publications, American Ethnological Society Viol, XVII

29. BOUNCING-STICKS.

raktaxkttdwitsalc^
(1) ksUtiks tutakta-ru wderutscksdktar&ru'k'' (2) iwertT^aktarik'^
raktaxkitdwitsqk'' iwerahaJdarik^ tHaku pitku Sltvk'' h§WU hetaku
pitk^ (3) triwe tirdtsacs karttk^ sittxriku titd-hurus (4) iwerakuwihdt
tsapat he tri iwerakdntk^ he tihaturaxkitawa (5) hk iri tsapat ird-k^
he iriru tvtsia rakuhaktu4s%'ka he iriwerahaktariku (6) he ira-ku
tsapat iweri-ru rakuhdktariika'd tirutd-ri rahdktarukad'h^ he rihdk-
taxvM^ats he riwd-ku wetikqru rdxka4s^^ (7) hkru rehdktqru-ka
iwerqhdktqriika-a hqwa hern riwa*ku wetikqru (8) iwerakdra^u
heriwere*kqru • pitk^ sitiha^kaspare'rvtit a hqwd ihe hkrera-reri-tit
rdxka-ts^^ (9) iriwetikqru^ rdxka-ts^^ iriwerv tiwa*k^ (10) hehd the
irghaturdxumra hewetvxkqru (11) heru tiwd-ku wetixrikatdhat
wenxkurikdtqhat he ihe (12) he tvku rakuhaktqriku wetixrikatqhat
heru rvtsia urqri-sit (13) istu weti-ta istu werutvtsia

(1) Fotir it is the number of sticks it is said they used to use
sticks. (2) When they held those sticks bouncing-sticks those
sticks she has, right here two they were sitting also over
there two. (3) That's when she strikes them upon stone
they have it it is round. (4) While they were seated women
where that rock is — several roads branch off. (5) Where
woman that one — then she would proceed to pick up the
sticks and the one that holds the sticks (6) — that woman
she gives it to her to bounce the sticks. This she generally does
the-sticks-bouncing — when they scatter — she would say
now she has made them (won) face-downward. (7) Then she
bounced the sticks as she bounces the sticks again then she
would say now she has won. (8) Since she has won then she
wins two the two sticks have fallen lying face-up and again
— they fell there face-downward. (9) She is the one that won.
face-downward that is what then she says. (10) And so
those roads going when she has lost to her (11) then she says
now she put her out when she has put her out (and so) (12) —
she sits to hold the sticks they now put her back (out) then
they proceed equal. (13) Again now^ they do, and again
directly they proceed to do it.

BOTJNCING-STICKS.

(Free translation.)
They would use four sticks. When they played, two of the sticks
would be right here and two on the opposite side. They would
bounce them upon a round rock that they had for the purpose.
The women would sit about the rock. At the far edge of the rock
the ground would be marked with several parallel lines running
horizontally (for the scoring). The scorekeeper then picks up the

Weltfish, Caddoan Texts 151

sticks and gives them to the player. After the player has bounced
the sticks and they have fallen into their various positions, the
scorekeeper would say, ^'Now she has gained one point (face down-
ward)." After she has bounced the sticks again, the scorekeeper
would say that she had won a second time as two of the sticks had
fallen face up and the other two face downward, so that she again
scored a point. When one of the players has advanced to the end
of the score lines, they begin the play all over again. This they
repeat over and over again.

30. THE STICKS FOR THE BOTTN^CING-STICK GAME.

(1) sirakuhapaha-fit pitk^ a tike siru'Sa sirakuta-ka^ru pttku
(2) siri-ripitdtasd pttku wesitid raxka4s^^ (3) ru riwa'ku raxka-ts^^
sirvtpi^u triwetuta'Tist^ sirahd'pghd'f^ iriweti'xkaru heru tiwa^ku
(4) wetixrikataht irirahaturaxhtdwd-wi triweri'ocrikatqhat

(1) Two sticks that are red two and another two that are
lying two that are white two. (2) Two are lying face downward
two, they two have become face-down. (3) Then she says,
"face downward". Two that are facing when she is going to do it
the two sticks that are red, she has won against her then she
says, (4) ''She has put her out." Where those roads are branching
out when she is put out.

THE STICKS FOB THE BOUNCINa-STICK GAME.

(Free translation.)
There are two red sticks and two white. When two of them fall
face downward, then a score of "face downward" is made and the
scorekeeper would say, "Face downward". If, for instance, the
two red sticks turn face downward again, then the player wins, for
she has covered all the scoring Unes.

31. MAKING A MAT.

(4) rutirahirasa askisi'f^ iwerakuha- static askisvf^ (2) he triru
tihasta'rawu dskisvt^u werakuhasta^rawi wetihasta'ra herirusitiru
istd'fu (3) sirdkuru'ku tsdpat pttku aslti-a sirdkukstu-ku istd'Pu
(4) ru- tsaxriks pdkuxtu istd-tu riwhku kuxriocrqra wtterurukstdri-
w€i*htt tsaxriks pdkuxtu ru"-*pdkuxtu heriterurarihtt hkriterurdri-
lod'htt (5) riJhuksu rikuxrerurukstdriwa'hit tsaxriks pdkuxfu
riwerututsir&ru^

( 1 ) the first thing fibre string when one has made string fibre
string (2) — that's when she hangs the strings fibre string
when the strings are hung when the strings are hung up then
they would begin to make a mat. (3) Two would be making it

11*

152 Pvblications, American Ethnological Society Vol. XV fj

women. Two there would be the two that had been making it
the mat. (4) Very people ancient mat always probably
they did have them they used to have them lying spread out on
the ground (q.) people ancient a very long time ago they
would have them spread out they would have them spread about.
(6) Only those they had to spread about people ancient. That's
all.

MAKING A MAT.

(Free translation.)
One begins by making the fibre string. After the string has been
made it is hung by winding it back and forth on a warping (weaving)
frame. ^ When the warps are hung they begin to weave the mat.
There would always be two women working on it together. In
olden times the people always used these mats. They would have
them spread on the ground. It was the only thing they had to
spread on the ground in olden times. That's aU of this story.

32. HOW -TO MAKE A BELT,

tuxpahat
(1) rakuritskurd'rawi rakurdxpahd-fu rakuratsa'kd-ru rakurdx-
katifu rakuraxkirdre-U'S^ sihuks atuxrard-ru sihuks (2) rakunts-
kuraxkatdrihu'TU riwerdkuxra^ru"' sihuks heru tiha-st^u tira-ku
tihast^u (3) akvtihd'skate*hat werakuhd*sta^u he iriruxntskurara-ru^
heri tihdste-hats

(1) When the fringes were hanging the ones that were red the
ones that were white the ones that were black the ones that
were green five they would number five. (2) When the yarns
were wide when they numbered five, then she makes the belt
this one she makes the belt. (3) It would always be so wide:
when one made a belt the amount that the yarns number. Then
she finishes the belt.

^ This frame was not quite horizontal in position; the further beam rested
on piles which were taUer than those of the near beam, so that the warps
hiing at a diagonal. The frame consisted simply of two horizontal beams
placed the proper distance apart for the length of the finished mat; each
beam rested on two forked sticks which were driven into the ground, the
two at the head end being taller than those at the foot, so that the head
beam lay higher up than the foot beam. The weaving proceeded from
the bottom upward.

Weltfish, Caddoan Texts 153

HOW TO MAKE A BELT.

(Free translation.)
First the warps are hung. There would be yam of five colors
in the warp: red, white, black, and green.^ For a wide belt they
use five colors. When the belt is woven, it would always be as wide
as the original warps.

33. DRIED MEAT.

td'kash^
(1) iwerekurgriwLtsd hern tatvrit re-tsik* heru tgtitd'kastu* kisd'ts^u
(2) he sitixkisatskus kisd-ts^u atitd'kastu* atirihu*^ kisa'ts^u titd-
kastu^ (3) a ra'kdptkf^ iriwe-ti* tiraskatskatasah^ a ra-kdpckf^
vriteskatskdtasa (4) a ra^kapikt^^ iriwHi kltu kisd'ts^^ iwerututsira-ru
kisa-ts^^

(1) When they would bring them here then I pick up a knife
then I make it sliced back-meat. (2) — They put the meat
down back-meat one would sUce it it would be big back-meat
one slices it (3) and the back muscle that's what it is that
which the sinew is lying against — back-muscle where the
sinew lies against (4) — back-muscle that's what it is aU
back-meat. That's all about the back-meat.

DRIED MEAT.

(Free translation.)
When they would arrive with the meat, I would get my knife
and slash the back-meat,^

They would put down the meat of the back and one would make
sliced meat of it. After it had been sUced it would be a very large
piece of meat. Also on the back of the animal (under the back
slice) there is a muscle on each side against which the sinew Ues.
This part and the back slice is all back-meat. That's all I have to
tell about the back-meat.

^ Perhaps it was intended to include the natural colored weft.

2 The man who had killed the buffalo would butcher the animal and bring
the portions home for the women to slice and dry. Back-meat was the
long thick piece of flesh lying along each side of the backbone. A slash
would be made first to the left of the backbone from neck to rump and
then to the right. A slash would be made across the center of the strip
of back-meat obliquely toward the left. This half of the back meat
would be resting on the left hand as the right hand does the cutting.
This slicing would be done so that the meat is not completely severed.
After the first slash has been made as close to the left palm as possible
(so that the meat is thin), the remaining flap of meat would be lifted and
another oblique slash made into the flap to the left of the first slash.
The remaining flap is again turned up to the left and another slash
made ia it, etc. so that the meat is spread out long and thin.

154 Publications, American Ethnological Society Vol, X VI

34. MAKTN^G POTS FOR CARRYING WATER.

(1) wttuksurdxrise iriaxrikspi'ku urvtki'tsu rakut^ntki*1ff^ hht
site-ru kiUsk^ (2) iwesirexkure-hats kutsk^ hern tihuka*warit kqrak-
tvtskat (3) iweraxkuhuka'Warik^ he td-rihaks heru ta*ru"wa (4)
weraxkuksuhaksa heru taxrukd*takus he iwerihukd-tak^ heru td'rihak>^

(5) iriweke-tsi iriwerarihaks^ iriwetekirard-a'h^ kakirqhotatdra'^ i

(6) ti* uruxt^^ irid'ti rihuksu atekirdrd

(1) There was a special place (q.) where they would be
(Mgging it (e.) mud, watery that is really sticky and they
would make a bucket. (2) When they would finish it (e.) bucket
then she puts it in in ashes. (3) When she would put it in (e.)
and it is hardened then she takes it out. (4) W^hen it would
get hard (e.) then she sets it right against the bank and while
it sets next to it then it is hardened. (5) But then when it
hardens that's what they were carryng water (in). It is not to
hang over, (6) It is mud. it would be what only they would
bring water.

MAKING POTS ITSED FOR CARRYING WATER.

(Free translation.)
There was a specially designated place where they dug mud that
was very sticky. Of this they would make a pot. When they
finished modelUng the pot they would bury it in the ashes. Having
put it in the ashes, it gets hard and she would take it out. After it
has hardened she puts it close to the bank of the fireplace. There
it gets very hard. They would use it to carry water in. It cannot
be used for cooking^ as it is of mud. They use it only for carrjdng
water.

Vision Story.

35. THE STORY OF EAGLE-BOY.^

(1) ts'A'at weisurarvrau* ird'tsti* hqwd ita'xri ru ira'tsti axrarura-
"pirihu^^ ita*xri (2) heru axriwa-ku tsu-rak^ kuraru kare'rakvtsia
ird'ku pi'raski trirara-riktis^ %rd'ku prraski e kuruxrvtsia (3)heru

(1) Daughter, when you write brother and sister. Oh!
the brother he loves her (e.) the sister. (2) Then she said (e.),
girl, anything, just he was not to do ! that boy he is the one
that is the oldest that boy he went ahead and did it ! (3) Then

1 The cooking pot would be hung over the fire on a bracket, hence reference
in the text to hanging over.

2 This story is similar to that recorded in "Traditions of the Skidi Pawnee",
Memoirs of the American Folklore Society, vol. VIII, 1904, as the EagJe
Boy, pp. 169 — 173. This version differs from it in that there are hen

Weltfiah, Caddoan Texts 155

axrvwd'hu itd'xri kura^ru kare-rqlcvtsia (4) irvkuxrwta pvrask^
iwetrikuxrH'ta pvrask^ ifa*xrt wiUxrC'tsarisa iwerire4sarisa*ra ita*xri
kuxre-ratsikstaa pvrask^ (5) he pvraski he axriratsikstda pi-rask*
(6) e pi'Toski axraat irrkuxraat pi-raski kuxritatsikska'pd'kts
irikuxru rikutsk^ tiraraxkdtasa kiixru retaxkqts (7) e ke-tsi wekux-
ritatsikskd*pd'kis (8) retaxkdts axriwcL'ku (pvraski d ita*xri)
tsikstit \sik&'sa*ra (9) e pvraski wkqxrd'ku wituxkuse he iaxra'ku
hk rqwdaka-rdisu kuqxru-vt wekuwttwrusq'ru (10) hkqxra-ku hern
axriwa'ku nqwa tsu-at tsikstit stkd'sa'ra (11) he ira*ku tiaxrw-
toLsku axruxkiriru^ hewmxrqhUpa rikutski irvritqhu (12) rqwt-
tqka*ratsu axru-ta tirqwixtdwa-wi qxruxwirdxkiri irvritd-ri wera-
kutsa-istant (13) iqocrd-ku pi-rask^ he ird'ku pirask* rawitqka'rdts^
he aocru'td irirutaxwu rqkutsatstant rikutsk^ (14) he iaxra^kii ita-xri
iweaxruxre'tsis iwehiru axrvu^ ira4sti rikutski (15) iwkcxrawitsd*
tsqpat iratsti weti rikutsk^ (16) he rawttaka-rqisu tird-ku pvraski
takaransit triweaxru^td-ra he witiaxrwrusa iriwewttuta^ri aocrqwi-tsqa

she said (e.) sister anything, just he was not to do! (4) That
he did the boy as he did that boy sister he got scolded
by her (q.) when she scolded him sister he became angry the
boy. (5) And so boy he became angry (e.) the boy. (6) And
the boy he went (e.) he went somewhere the boy he was
blessed by something it must be a bird these lying up against
(the heavens) it must be eagle. (7) And, I guess, he had
already been blessed. (8) The eagle said (e.) (boy and sister)
right you two must live! (9) And the boy then he was sitting
(e.) he was sitting comfortably (q.) and there he was sitting
and suddenly it seemed as if (e.) it is said he quivered (10) and
he sat then he said (e.) now, Miss, right you two must live!
(11) and as he sat there he sat this way: he was shaking (e.)
and now he had feathers grown on him bird the way they always
are. (12) Suddenly he did (e.) these wings wings they shook
(e.) (quivered) they way they do when it is going to fly (13) as
he sat there (e.) the boy and that boy suddenly he did (e.)
the way they going-do when it is going to fly bird. (14) And
that*(e.) sister now she found that out (e.) just when he
is (e.) her brother bird. (15) Just as she arrived (e.) woman
her brother now he is a bird. (16) And suddenly this boy
suddenly when he did that (e.) and he shook himself (e.)
it is said he was in the act of of flying up (e.) when he flew (e.).

two brothers and a sister involved, rather than only one brother and a
sister. This version is also not expUcit as to the cause of the sister's
anger at her brother. In the Skidi version the two children are starving,
and while the sister is out preparing the field for planting, the brother
is enjoined not to disturb the seed corn which is hanging in the tipi. How-
(wer, he disobeys his sister's instructions and eats up the seed com
while she is gone so that she has no seeds to plant.

166 PMications, American Ethnological Society Vol. XVII

werexhii'tsaa (17) hk> itaxri weraqxrd'wari irihuksu iri'wUitvd'ku
(18) heri axru*td irvm*tahu rikutaki ra'ku-tsad (19) e (su^raki
weraaard*wqri iweruxre*tsis iwe-rau^ rikutski iratsti (20) e tsirii
he rawitakard'isu dxru*ta (21) rihuksu tri-wttu'ta he axrwtsd irirw-
tahu triwekuwiti'Ta-wiat werwtsga iwerwat" tsirii kqrexrvvt hk itaxri
d ira-ri wesiaxrakikat iwerwtsqa (22) rurahiri witi-vt qxrua'xra
(23) trim siwttid itaxri siaxrqkikat (24) ru iriwekuxruvxkaigsa
iri sirakttu'a irikuxruxrq^a rihitsk^ ru iweru^uxkatasa ru dsitcrqwd
iri ira*sa siaxrqkikakspa*riki itaxri (25) he triwesiaxra-wari weku-
siwdwra rant rikutski (26) e riru siaxrutsiratke-a (27) iweaxru^tsqa
ira*tsti ruwkwdewihurqhats trra-wa-hat rii^ri wesikuxru-a ru atskat
ru iwesiruvxkaJtqwe're-tit iwe'axrqtkta-ra (28) he isiaxrakikat
ira-tsti a siaxrvte^ (29) triweisirwte^ heru axriwa-ku ita-xri hem
axriwa'kii tsapat heru axriwa-ku ndwa tiki kirdkuka*tsi-tsia (30)
iweaxrdhe-sa iwesiaxrd'wqri siwdu-te-riku heriru axriwd-ku tsapat
ndwa tiki kirdkuka*tsi*tsia (31) heriru axriwd-ku tsit-raki ndwa
tiki kirdkuka*sirdkuwutit (32) e pi-raski ruqocrikd^vsat hiru axrekdta

(l7) And the sister she was just going about (e.) only that
that he said (q.). (18) and then he did (e.) the way it always
is bird when it fhes. (19) and girl she was just going
about (e.) when she learned that he is bird her brother.
(20) And meanwhile suddenly he did it. (21) Just when
he did that and he flew (e.) the way it always is it is said
he was about so high when he flew as he was flying away yet
it wasn't far (e.) and his sister and his brother now they two
cried (e.) as he flew off. (22) Finally it is said he was far off
he was flying about (e.). (23) There it is said they two remained
living the sister they two were crying (e.). (24) There the one
that's fljring up next to the one that is joined with him the one
that caused it bird there as he was flying up next to they two
would come flying this way where that is lying those two
standing-crying (e.) the sister. (25) And there when they two
were flying about (e.) it is said they looked like real birds.
(26) And right there night came upon them (e.) (27) as he flew
off (e.). her brother he disappeared-flying (q.) the heavens i*ight
there they probably came fl3ang there upward — when
they two flew up against there as it became night (e.). (28)
There they two were crying (e.) brother and they two stay all
night (e.). (29) When they two stayed all night then she
said (e.) the sister then she said (e.) woman then she
said (e.) now, ''My boy! see if we (twoincl.) can do something!"
(30) When it is tomorrow (e. !) when they two were flying around (e.)
they two were looking at him (q.) then she said (e.) the woman,
''Now my boy, see if we can do something!" (31) Then she
said (e.) girl, *'Now, fellow, see if you can kill something!"
(32) And the boy he went into the woods (e.). There he came

Weltfish, Caddoan Texts 157

pl'Toski (33) wititarustd raxrjiraxk^ iweaxrawa*hu tsU'vaki d-kqa
triweturake tiki (34) Jieru siaarikaraxka-sit tararu siwitvtsia raru
siwdikatwriwahit he ks'tsi iwesiruta'ra iwesiru4si raxruraxki (35) M
ks'tsi vsirii'axra sikuxruxrae-nt isira-ku tsapat fi-raski heri axra-sa
raxruraxki (36) hkru aarutsia- tsu-raki axruxruraxratd'wiha he
mtiaxrahaxkavts (37) heru ti-taku ctskdhiri kttu axriraxpahaxru
pd't^u (38) hk siaxrakqie-hakstsqwa raxruraxki (39) heru axriwa*ku
tsu'raki iratsti qxruxrexku ka-sa-ra^ktrika'at (40) untvwa-ku
tsu-raki iriwituxrardixku iwera-sa he sirwa' rikutski iri ira^sd
tswraki itaxri mtiwd*ku (41) iri vratsta riwvtd witiwa-ku tri-
iratstd ririwvttt hiru iratsti iriri^u heretwturiikvksta he pi-raski
rw*rc*a hesirutwrukvt (42) e siaxra-wa rikutski pitku stwttva iriwe--
siaxra-tira trikuxritatsikska'pa-kis rikutski (43) iwesiaxrutihurds-
kiskuxkqwvtit iwesiaxra-waa hk irisiaxrd'sqwa heriwe'siaxrutuhunts-
kiskqwi'tiku sia*tdwi-tit (44) iwesiaxrwta-ra ra-hiri ru siwite*wari
iriru siri'sqwa (45) he siaxrd'wiu-kvt trvra*sa raxruraxki (46)
qpats siaxrd*iovil'kvt he tihe qxra-sa tsapat irirqu ita*xri e sikqrd.-
axre'umi'kvt iri- iaxra'sd itaxri (47) tskqrd iri ira-sa raxruraxki

up (e.) boy. (33) He was dragging (q.) deer. Then she
said (e.) the girl, ''Oh! that's fine, my boy." (34) Then they two
tore the stomach (e.) merely they two did (q.); merely
they two spread it out (q.) and so when they two did that
when they two were laying it down deer, (35) and so those
two flying around they two probably saw that one sitting with
woman boy and there it lay (e.) the deer (36) then she
did (e.) girl then she dug a ditch (e.) and she laid herself in
the ditch (e.). (37) Then right here on the face all he painted
her (e.) blood. (38) And they (2) were l3dng side by side (e.)
the deer (and the girl). (39) Then she said (e.) girl her brother
it means (e.) *'Be very cautious!" (40) she said (q.) girl
that's what it means (q.) that lying there and when they
two fly here birds where that one is lying girl his sister
she said, (q.) (41) ''Where lam lying if it sits down," she
said (q.), "Where I am lying there if it alights jf brother
if it is he I am going to grab him!'* And boy let him come
immediately (!) and they two will catch him. (42) And they two
came (e.) birds two they two were (q.) the one he is with
(e.) the one that blessed him bird. (43) As they two began
to descend (e.) as they two came (e.) where they two were lying
(e.) there they were beginning to fly (e.) to alight. (44) As
they did (e.) finally there they two flew (q.) just where
they two were Ijdng. (45) And they two alighted (e.) where it is
lying deer. (46) Both they two alighted (e.) and other the
one lying (e.) woman the one that is the sister they two did
not alight (e.) where there she is lying (e.) sister. (47) Only
where there it was lying deer and there they two aUghted (e.)

158 Publications, American Ethnological Society VoL J^VII

he tri siaxrdwiu-kvt hk ra^ru qxrisd itaxri sikarawite'wiu'Tcvt it^xri
iri-ra-sa (48) hern pvraski kuxruhuriruvt ira-ri tri-ra^u iriaxTur\y)its
(49) hkaxruhuririwd'ta tutu wiivwa-ha ird-ri^ irisikuxratkd-pci-kcs
iriru'Sttikutsikse tHaku (50) vriwewitiwa-ku ira*ri iwerama-ka
trisikuxratkd'pd'kts he siaxrwtsawa triweaxrawa-ka pvraski ('52)
rusiwtti'd karawtti-vt (52) n^wa iwe-qxrasahiiri'sat he istu siaxr^^ta
(53) he karuriataha-ri trvsiaxrwd vsirits-ta-karohd'hi siku^rd-
witska hqwa tstu sirakuwiukvt (54) heweaxrutasdtt trvrutqhu
werqkusqkuri'satd (54'') iwesiaxrw'' weru siwitutsihuraxwHhci'Jdi
vrvru'tqhu sirakum-tikstant (55) nawa he tira-ku pi-raski irikux-
rdwiukvt itaxri iri i-ra-sa e irikuxrwtd irirvtqriusuku rqkutdwitsat
(56) iweru'ta-ra rqwdskd^a atatdwttsat (57) he rihuksu riaxrwtd
he ketsi rihuksii iwerixtdwdsat hi qxrvtka-stdrurukvt (58) ndwo^ hk
iqxru'tu-rukvt wdutsiksqwdxtsa^ri axra^wi-tsa^hu he weaxrwtd'hvt
(59) he tihe ra-ku weaxru-tsd^ tihe axra-kii iweqxrwtuhvt he ax^e--
ruhu.ririwaxrdd-hu axrqwdskgd iratsti ra-ku'tsaa (60) M aom*WU'ku
pi-raski heru axriwa-ku tsU-at kuksuhurqkat (61) istu tqti'rqist^
rikure-hdts tiwerikutatsikska-pa-kisu (62) he kdu rikure-hats heru

and merely she lay (e.) sister they two didn't alight (q.)
sister where she lay. (48) Then the boy he was quick Ms
brother the one that is one that is left (e.). (49) He jumped up
hurriedly from his lying position (e.) then quickly he said (q.)>
"Brother we two are humble we (two) stayed here all night right
here". (50) As he said that, it is said, the brother when he
said "We two are humble," and they two flew (e.) as he said
that (e.) boy. (51) There they two live (q.) it is not far (q.).
(52) Now when the sun had gone down (e.) and again they
two did (e.) (53) it wasn't very soon when they two flew (e.)
they two are encircling them two there they two wanted also again
they two to alight. (54) And now it began to be (e.) the way it
always is when the sun goes down. (54a) As they (two) flew (e.)
then they two were nearly touching the ground (q.) the way
it is when they were going to alight. (56) Now this
boy the one that aUghted sister where there she is lying
and he did that what they usually do to peck. (56) As he did
that he wanted to peck it. (57) And just as he did that (e.)
and so just as it pecked her she grabbed its legs (e.) ! (58) Now
she grabbed it there! (e.) it is said it tried to fly away (e.). —
She was holding it! (e.) (59) And this other one it flew (e.).
This other one (e.) as she held him — it would pull her back
and forth up from a lying position (e.) it wanted (e.) her brother
to fly. (60) And he said (e.) the boy, then he said, "Miss,
set me free! (61) Again I am coming, when he finishes me
this one when he has blessed me (62) and all if he finishes me
then I will come where here we (2 incl.) are living." Then he

Wdtfish, Caddoan Texts 159

itin-a trvtiratsi'raxra heru axriwa'ku pi*raski (63) hawa sikare--
sutsi'tsiksu tiretpgri kkwe-sireskut^'nt iri-kuxrasaku'ruksta hereti—
rdtsta (64) heru tte'ra'pihat he ks'tsi weriku'tatsikska-pa-kis rikutsk*
mrutytsira'TU

said (e.) the boy, (63) "Again worry! don't you two here I am
living ! now you two have seen me ! Some day that will be I will
come! (64) Then we (plur. inch) will Uve together. And then,
he has blessed me the bird." That is all.

THE STOBY OF EAGLE-BOY.

(Free translation.)

Now, Miss, you are going to write of a brother and a sister. Oh,
how that brother loved his sister! One day the girl told him there
was something he was not to do. (The boy was the older of the two
brothers.) But the boy disobeyed his sister and did what she hg^d
cautioned him not to do, and so she scolded him for it. The boy
resented the scolding so much that he wandered off somewhere by
himself. The boy got a blessing from a bird, — one of those that
fhes high in the heavens, — probably an eagle. (I believe he had
already received the blessing.) The eagle-boy said to his younger
brother and his sister, ^"You must both Uve upright lives!" As the
boy was sitting with them in the usual way, he suddenly seemed to
quiver and then he addressed his sister telling her that she and the
younger boy must be upright in their ways. As he was trembling
in this way he was sprouting feathers like a bird . Then he flapped
his wings (arms ?) as if he were going to fly like a bird. Then the
sister knew what had happened and just as she realized that his
actions signified that he was becoming a bird, he flew away. The
sister went about distractedly remembering how he had simply
admonished them to be upright and had then become transformed
into a bird. As the bird ascended the sister and the younger brother
both cried bitterly. Meanwhile the bird -brother flew higher and
higher finally joining the eagle that had given him the blessing.
Then the two birds flew down to where the sister and brother were
standing and crying toward something that lay there. As the two
of them flew about they looked like real birds. Just then night came
upon them and the birds flew off. Thus the brother disappeared
into the heavens. They stayed there crying for their brother all
night. The next morning the sister said, "Now, young man, let's
see if we can do something about this! Try to kill some game!"
The boy went to the woods and finally returned dragging a deer.
Then the girl exclaimed, ''That's fine, son!"

Then they cut open the belly down the length and spread the
carcass on the ground. The two birds, as they flew about, saw the
girl and the boy below and the carcass of the deer. Then the girl

160 Pvblications, American Ethnological Society Vol, XVII

dug a ditch and she lay in it. The boy smeared her face with blood
and she lay in the ditch next to the deer.^ Then the girl warned
her brother to be very careful so that they could catch the eagle.
"The plan is that if our brother, the eagle, aUghts where I am Ijdng,
I will grab him." The boy was to come to her assistance and both
would try to hold the bird.

The two birds came. Eagle-boy and the bird that had blessed
him. They both alighted where the deer lay, but avoided the girl
as she lay there. The younger brother became excited and called
out, "Brother, we are so miserable, we have stayed here all night."
As the boy spoke those words, the birds flew off and remained
flying about nearby.

That night, they did the same things they had done before, but
it was quite a whUe before the birds came circUng about them.
The birds wanted to alight again. It was after sundown when
they swooped to the ground. The Eagle-boy aUghted where the
sigter lay. The bird began to peck her. Just as he pecked her, the
girl grabbed bis legs. The bird tried in vain to fly away, but she
held it fast. Meanwhile the other bird flew away. Eagle-boy made
such an effort to fly away that he dragged the girl up with him off
the ground. Then he said, **Set me free, I will come back home
when he has finished blessing me. Don't worry about me any more,
I am ahve as you have seen. Some day I am coming home and we
will all be together again. And I will have received a blessing from
the bird." That is aD.

^ The boy was probably hidden in the brush right nearby.

ni. TEXTS BY FANNY CHAPMAN
Mthahaxhi^ Band, /^dArar^^use-nij'W Woman-she-has-a-fine-home.

Tales
36. the story of the two boys with the half-shaved heads.

raitusitsaxriks
(1) pi'td witvku h tsapat hkru axrvtsia hewitiaxruxru pl-raski
(2) hawa tstu asku witiaxruxru pvraski (3) iwesirdmxku he
iwesirerasqha't^ (4) heru ku ram sltaxwa isvrdwari iwesikakargrt^
tri Sikuxritatsikskd*pd*kis a-ki tisira*ku he sikutiwa'Tuksti pWaski
(5) he isira'ku he ihuks sitit-rupsa (6) pakskdtakaaks iri weslwitesa^^
(7) heru axriwitskd* dwaxkisd'a (8) ti-taku ru kMaat ta'ku karara*-
kura-i'tawi (9) nawa ru wera-rat kuxri"bt axrd-t" (10) witihakta*-
ruhat he axratawira^aJt e hiru ra axre'hatura-rua (11) tri axrutsiksahu
qxruksitura*rawu'Suku iwera-ta heriwekuxraratke^d heru axri-tsax-
kqqt (12) iweaxretsaxka'ta heta qxrakUapa^tu*^ (13) heriaxrq-
kqu'kvt he hiru qxre*ka hkriaxrextatdhiri-nt pt-raski (14) aki
kutika-wihat nxkuka-pa-kis^ (^^) tsustit heru axriwa-ku kd'wcta
kestewa*ta k^t-te-nt (16) heru rial ka*wita axrqwa-ku tire-rtt (17) heru
axriwh'ku tsustit (18) tdktvs e*kaa taxrqkd'pd-kis ru-rihe^e retwrua

(1) Man is living with woman then it happens (e.) she
made for herself (e.) a boy (2) again another one she made
for herself (e.) a boy. (3) Now she has those two (sitting) (e.)
and while those two were growing up (e.) (4) then it is said
aimlessly they two go (e.) those two roving. Now those two do
not know that by which they two were blessed thus these two
(sitting) they two are wonderful boys (5) and those two (sitting)
half • they two have hair. (6) "Half-Head" it is said that is what
they are called. (7) Then he thinks, (e.) the youngest, (8)
"Right here I'll go! anyone not to know." (9) Now there
now to a certain place he goes (e.) it is far where he went (e.)

(10) it is said trees extend along a stream and he goes down (e.)
and there at a certain place a road extends toward him (e.)

(11) that is the way it always was as they used to camp (e.) there
as he went when night came then he went through the village
(e.) (12) as he went through the camp there are willows along
this side (south) (13) he goes through them (e.) and there
is a tent (e.) and there he stops outside (e.) the boy, (14) And
inside they Uve they that are poor. (15) Old woman then
she says (e.), "Youngest, you look about! someone seems to
be there (standing)." (16) Then he goes, the youngest, he says
(e.) "Here he is (standing)." (17) Then said (e.) the old woman,
(18) "Sir, my! we are poor. Right over there is the camp;

162 Publications, American Ethnological Society Vol, XV II

rihPe tirasku4a (19) hem axriwd'ku pi'vaski atika titqkw iriretvra
(20) heru axriwa-ku tsustit ndwa siksu-ka* (21) Mru azre'hu'ka^
pi-raski axram4tt (22) hkru axriwa^hii ike tsustd tiki titqku he
era'ku kakuxre (23) kwi-ruhu^u ti'tvri ruraskutd istu kuse-riwarit
(24) hem axriwa-ku tsustd trikakdxr&'kvt he rahuri'tat tuhumka-hu
td'mtsiits wekgrexrirake-" he rqhwka (25) hkru axriwa-ku ta'rwtsius
siwitasi'warikstd apat hkru axriwd'ku pvraski kakatqwu-su-ku

(26) hkru axriat istu td'rwtsms (27) heru axriwa-ku pvtakdam^u
kakiwttska kqrdwtte'uricsu'ku hkru axriwa-ku riisuksat istu (28) iri-
weaxrqhu-kat he istii axriwa-ku (29) apat tiwd*ku siraskuwarik^
hkru axriwa-ku pi-raski kakatqum'sH-ku hktsi- atipat nqwa rghe-sd
ka-tsiri-wgrit hkru axriat td'ru-tsius istu (30) hxrawa-ku wetiwa-ku
rghe-sa siraskuwgrik^ (31) heru axriwa-ku pitakitgwi% hqwd ipakti
ruksqtsikstAuxke-a wishers siratku-warg rqhe-sd sikustiwarit (32)
iwerdhe-sa hk weqxruhuruka-hu tdWu-tsius (33) iriwe-axrawitska
wi-shutsii- a-tsiri-warik^ (34) wit'itks qxriksaktdra-xra raktaxkd'-
wqriku (35) ke*kqruvs heru axriat iriwe-tiwihaxkdi-sat hiru axre-rit
pi-ta (36) iri-siriwqrikstqnt (37) ti-tqku witd'ru-raruhat tsaxriks

it is there you should go." (19) Then said the boy, "Grand-
ma, here is where I have come!" (20) Then said the old
woman, "Well, come in!" (21) Then he came in (e.) the boy;
he sat down (e.). (22) Then said (e.) — old woman, ''Son,
here that one (sitting) he is bad. (23) Would it were so today
that you would go there back. He will beat you (at a game)."
(24) Then said (e.) the old lady, ''We are not that kind. And
all the time he is always coming here, the attendant. It will
not be long when he will come in." (25) Then said (e.) the
attendant, "You are going to play the hoop and spear game with
your grandpa." Then said (e.) the boy, "I don't play the
spear game," (26) Then he went (e.) back, the attendant.

(27) Then he said (e.) (to) Leading-Man, "He doesn't want to ;.
he doesn't play the spear game." Then he said, "Go there!
again." (28) There then he went inside (e.), and again he said,
(29) "Your grandpa says for you to play the spear game with
him." Then said (e.) the boy, "I don't play the spear game.
Nevertheless, my grandfather, now tomorrow we (2 incl.).
will play the spear game together." Then he went, the atten-
dant, back. (30) He said, "Now he says tomorrow you two
are to play the spear game." (31) Then said (e.) Leading-Man,
"So long his grandfather he keeps him waiting ! Hurry, that
we may play the spear game ! tomorrow we two will spear (aim)."

(32) The next day he kept coming in (e.) the attendant.

(33) Now he wanted (e.) quickly that they might spear. (34) It
is said it was sticks that they carried (e.) spears. (35) Early
then he went (e.) down to the spear grounds there stood (e.)
a man. (36) It is the one he is going to spear with. (37) Right here

Weltfish, Caddoan Texts 163

pi'tahtd'wi'u (38) ti'tqku riaxrd'rura'ruhat paksMtaka^aks (39)
herii sixrcwusifUt he weaxrawa-ku pi-takitd'w^n iskukawwtika
tiru'tasu'hat (40) hawa ti-tqkii itakavrH'tika (41) trire-kavrA'tika
he rikspakia*hu wktia-kqwirat (42) he iwhrga-kawirata he kttii
axrara*rurakdtsista e^^ixra-wu hk irutasuhat kdu axrixkavm-td

(43) heru axriiod-ku pakskatakd'^aks ndwa atipat ndwa kttu wetas-
kukdiou'Ut heru axrimhdxkawi'ttt (44) heru axriwa*ku pi'takita'wi^u
tiwe-rata-wirata hdwa ra*su hawa ti*wdiraskukdwi'td heru axriwii'ku
pvraski rikakutA'hu he witiatkawvtiku (45) heru axriwa^ku pi*~
takdq'wi^u tskara kertstqriwariksta tsaxriks (46) heru axriwa-ku
pi-raski ndwa tsihii*wa (47) nqwa heru sixre*wusdd (48) iwesixra*-
wu heru ra-hiri trikiixruta-hu irvrawirivm (49) heroic ra*hiri herirq-
wirat ari'Sit pWaski (50) nqwa iriwerutire-udrat rwri*^^ ari-slt
pvraski (51) iwervrqwirata kdu tirwtqsu'hat (52) nmva ru werw-
ra-rat tihe ru-tqsu'hat kdii wesirerokqwu-td (53) e tsiru qxra-ku
pakskqtakd*qks axrqwihaxkdku (54) ratkat rusiwdiri-kuwutd
(55) heru axriat pi-takttq'wi^u trira-sa pvraski (56) kdii axrq-
pakstu'wa axrqpaxriksukat (57) heru axripakstat tri-qxrakariku
(58) Mm axripakstqtviu*katqum (59) aki- trikviu-td-r^ aki tsaxriks

his side, it is said (north) the people Leading-Man. (38) Right
here is where his side is (south) Half-Head. (39) Then they
began to spear. He had said, (e.) Leading -Man, **If you kill
them for me (if you win) these on this side (40) then again, over
here if I defeat you." (41) Whoever wins they used to say, he
has taken their souls. (42) And when he had won then all
they will die (e.) (disappear) and they were spearing and those
on his side all he lost to him (e.). (43) Then said (e.) Half-
Head, *'Well grandpa, now aU you have won from me."
Then he bets himself (e.) (he sits down upon the game-ground).

(44) Then said (e.) Leading-Man, '*Since I defeated you, also
you also you should bet yourself." Then said (e.) the boy,
that's not usually the way it is to bet myself. (45) Then said (e.)
Leading-Man, only do you then expect only the rest to be played
for ? ! people. (46) Then said (e.) the boy, *'Now let's go !"
(47) Now then they began spearing. (48) Then they were
spearing then finally this is the way it is the one that's
winning (49) then finally he wins you himself the boy.
(50) Now that's when he won him when it is he himself the
boy. (51) When he lost aU those on his side (those sitting along
there) (52) now there they have gone (he took them ?) the
other side of people. All they killed them. (53) And yet
he stayed (sitting) Half-Head he was the object of the bet (sat
upon the game ground) (e.) (54) Next they killed him. (55) Then
he went (e.) Leading-Man where he lay the boy (56) all
he took his head off (e.) he cut his neck off (e.) (57) Then he
took the head (e.) where his home was (e.) (58) Then he hung

164 Publications, American Ethnological Society Vol Xyil

kutihqwii'tilcu (60) iraka'wi tqM axrvifoks^su-hat tsaxrika a^^g-
pakstatsg/wa-wi hk iriwerent tsaxriks paks^ (67) hern Lriwe*axra*a
pvraski (62) iwe ram axrirahurahais axrawihurahats rara-riktis^
(63) he rahuri'tat tk-raspe (64) he piraski ruaxriwa*ku iritiwdska
(65) irihkxrqat kqrexrutsirehdrahu*^ nqwa hkkuruxrvtsia pWaski
irrkuxru'vt kiixrqwa'ruhsti (66) kuxrdwitska tuhurahuras piraski
iri'kuxrd'Sat iweraxwa'hat pvraski (67) axra-aiixruras hiru axrex-
ru^^ (68) hern ru axriat ru iriweaxrahwrii ird-ri (69) runriaxra-ta
ru-riaxra^at ru qxrextatqi*sat tri ira-ri axraiirhnt (70) hkri ax-
raure-nt tri ir&kd-wi (71) iriwktvhi* axrqkd'wi tsii*stit axraka-pd'-
kisu (72) hkru axriwd-ku tsustit kkste'wa'ta kd'tvita hiru axrire-wa-ta
hiru axre'nt (73) heru axriwd-ku atika tire^nt pvraski trikutu-tu
taku ruksku pi-rask^ taku rukspitsd (74) axriwa-ku atika kirakd-
rawa-td*^ (75) hkru axriwa'ku tsustit tdktis rurihe retwrua (76) tax-
rgka-pa-kis tiraxrdpihat (77) axriwd-ku pi-raski atika hkrire-ti-ra
ti-tqku (78) axriwd-ku tsustit nqwa siksu-kd* (79) hkru axrehu-ka
hkru axriwl-tit (80) hkru axriwd-ku tsustit tiki tahe retu-rua he ketsi

the head on the wall (west?) (e.). (59) Thus that's what he
usually does thus people he was kilUng them. (60) There at
his home someone's heads were strung along (e.) human heads
that were hanging (e.). They are the ones people's heads.
(61) Then since he came there (e.) boy (62) since then simply
too long a time had elapsed (e.) since he disappeared (e.) the
oldest one (63) always he searched. (64) And the boy he said
(e.) that's what he wants (65) where he went he wasn't pre-
pared. Then he did thus: the boy, he possessed something
something that is wonderful, (66) He thought, '1 will find out
the boy where he went when he went about (e.) the boy."
(67) He found his track (e.) there were his tracks (e.) (68) then
there he went (e.) there where his tracks were pointed his brother
(69) where he had gone (e.) then he went (e.) right to the outside
edge of the dwelhng (e.) he went where his brother had stopped
(e.) (70) there he stopped (e.) where she Uves (71) that's the
place where she lives the old woman the poor one (e.).
(72) Then she said (e.) the old woman, ''Look about, youngest
one," Then he looked about (e.) then he stopped (e.) (73) then
he said (e.), ''My grandmother, here is (stands) the boy. He
looks like someone that was here a boy someone that came
here." (74) He said (e.), "Grandmother, he must have arisen."
(75) Then she said (e.) the old woman, "My boy, right there
is the camp. (76) We are poor we who are living here (e.)
(sitting)." (77) Then said (e.) the boy, "Grandmother, here
I have come right here!" (78) Said (e.) the old woman, "Well,
then, come in !" (79) Then he came in (e.) then he sat down
(e.). (80) Then said (e.) the old woman, "Son, over there
is a camp. But I am going to say, son, there is one (sitting)

Weltfish, Caddoan Texts 165

^pirnn.'hajtff' tiki tird'ku tsaxriks kakkxre tsaxriks (81) wkkarexrira-
ki'a he rahit'ka ta rwtsius iri-kura'^u ha- rearakd'pd'kis hi tuhurukd*-
hu (82) kara wUi-ra-ke-a he axrh-hu-ka (83) hern axriwa-ku dri*
rakti'ki Uxrqsixwdsa^ (84) axrawd^ku pi*raski d-hu* (85) heru
qxru'tsd^ (86) ruwera-rat ru iri ira-ku pi-ta kararuxre^ra (87) were*-
hu'kat kura^u td'rwtsius weraxwa*ku tdWu*tsius (88) pi-takdd'm^u
tirekd'ku pvraski (89) kird ira-ri sikaruksd irapakstawi axriwd*ku
tri'sikusipakskitqwi (90) heru axriwa-ku pi*takitqwi^u sikkskuxra—
kqruru* axriwd*ku axruxrexku td'rwtsius riiavtsiktsirasa^a tihd-'
kawaxtsist^ (91) hkru axriat heru axriwa-ku tqtwt'kri^a pakskqtakd^-
aks (92) hkru axriwa-ku Tidwa heru siaxriwa (93) hk weaxrarqi-td
ird'ta pvraski (94) axrqwd-ku tsusUt kqre-siwa-wqa rqka-rurd*u
(95) ti-kista rihukqwirahat tsaxriks pakskira-ra (96) a ri-ki pqhuks
hk ri'kist^ dtkqha*ru^ (97) a rikistqrit rawqritkutsu* hk tri-kista
d*ru (98) nqwa heru rvat pvraski d axrghH-kat tri-ra-kd-wi pi--
takitdfwi^u (99) nqwa rakti-ki nawa siksa he tqkii tspvtit (100) heru
axruisid- tsqpat a axrira-ru a qocrixrH-tsu (101) heru axriwd'ku
pvraski kusikvtsikstqrat tatkd-waki^it werirake-ru hk ita-kqwaats
(102) td'ru-tsius hkru axrirarqt tsustit iri-rdkqku (103) tsustit

person no good person. (81) It won't be long (e.) and he
comes in the attendant the one that is his. You see, we are
poor (e.) and he is always coming in." (82) It wasn't long, (q.)
and he came in (e.) (83) Then he said (e.), ''Well,
grandson, so you have really come here!" (84) Then said (e.)
the boy, ''Yes." (85) Then he arose. (86) There he went
there where that (sitting) man the one that is no good. (87) He
went inside his attendant. Then said (e.) the attendant,

(88) "Leading-Man he's in here, (sitting inside) the boy."

(89) "See if brothers could they have iDeen ? ! that head hanging."
He said (e.), "They will be the best skulls." (90) Then said (e.)
Leading-Man, "Cook a meal for us two !" He said (e.) meaning,
the attendant go bring him in he is going to eat. (91) Then
he went (e.) then he said (e.), "I came for you, Half-Head,"

(92) Then he answered, (e.), "All right." Then they (2) went.

(93) And he knew (e.) where he was going the boy. (94) Said
(e.) the old woman, "Don't eat if he feasts you. (95) They will be
if he stirs it about (cook mush) human brains. (96) And if
they are pumpkins they will be ears. (97) And if they
happen to be big com (hominy) and they will be teeth."
(98) And so then he went the boy and he went in (e.)
where he lived Leading-Man. (99) "Greetings, grandson, heUo
come in and right here sit down!" (100) Then she did thus:
(e.) the woman (wife) — she gave them to him (e.) — she
set them down for him (e.) (101) then he said (e.) the boy,
"Go take them over there for me! I have enough a little later
on I will eat!" (102) The attendant then hetook them to her(e.)

12

166 Publications, American Ethnological Sociity Vol, X VII

ruaocrira-raward (104) he ke-tsi rum aocriwa*ku pi*takitd'wi^u
raktvki tatitska tstxku'wariku (105) Mru axriwd-ku pvraski (106)
atypat kakatawu'Su*ku (107) hk-tsta^q kqraqxrvhisihd axrqwdska
a'tsiri*wd,rika dtsvrqwu (108) he axriwa-ku pvraski atvpat kaka-
tqwu'SU'ku (109) Mtsa'a axrqwa-ku ipakti hqwd triruksqtsikstqux-
tda-ri (HO) he axriwa^ku prraski ndwa atipat ndwa wetatsiri--
wqrikst^ (111) atipat tvtiri tikit^vne'ka rqhe'sa ke^kqrvus hk kat-
sirvwqrit (112) Mru axriioa'ku pi-takdq'wi^u (113) hqwd iriruks-
atsikstduxke-a ipakti (114) axriwd-ku pi-raski e rdtdska rahe-sa
axriwd'ku prtakctq'un^u ndwa (115) heru axriat pi-raski rii tri
tsustit axra-kqrikaku nxka-pa-kts^ (116) axrghwkat pfraski (117)
heru axriwa-ku atika karesirdka-wihat ks-karvus he* qxrawatsHi^ku
tsustd (118) piraski rmxrikawvtd (119) iri we4i rihk axrqwa'-
rukstv^u (120) kdw witikuxruxtirehariward rdrawa-ruksti'^u irg-
ratsqwi tsuuxrhre-pvru (121) raktdwiskaru wdiha-kukitasd^

(122) heru axriwa*ku pvraski atika titqkii irvrasta'kqkd'wi kesux-
ks'hdre'rd (123) ke-kqrvus kqresirapihat atika tvtqku ku-kararikskq-

old woman where she lived. (103) The old woman directly she
threw them away. (104) And so thereupon said (e.) Leading-
man, **Grandson, I want us (2 incl.) to spear." (105) Then
said (e.) the boy, (106) "Grandfather, I don't spear." (1^'^) Any-
how he was determined (e.) he wanted (e.) to spear with him
for them to play the spear game. (108) And said (e.) the boy,
"Grandfather, I don't spear." (109) Nevertheless, said (e.) lus
grandfather, "Again let him not be made to feel angry".
(110) Then said (e.) the boy, "All right grandfather, now
we (2 incL) will play. (Ill) Grandfather, today I am tired,
tomorrow early — we (2 incl.) will play." (112) Then said
(e.) Leading-Man, (113) "Again let him not be kept waiting,
his grandfather." (114) Said (ev.) the boy, "I want to tomor-
row. Said (e.) Leading-Man, "All right." (115) Then he
went (e.) the boy, there where the old woman where she
had her dwelling in the timber (e.) the ones that are poor. (1 16) He
went in (e.) the boy. (117) Then he said (e.) "Grandmother,
don't stay in here early." Then she went out (e.) the old
woman. (118) The boy he bet himself (e.) (sat down upon).
(119) That's the one that one he who is wonderful (e.). (120)
Entirely he had prepared himself the way that is wonderful
those hanging sacred bundles, (121) pipe it is said a stick lay
upon it.^

(122) Then said (e.) the boy, "Grandmother, right here
where your (plur.) dwelling is fix the room up! (123) Early

^ The following excerpt was originally given after p. 1 62 no. 3 1 and when the
text was read back was seen to be incorrectly included there. I have there-
fore included it here before resuming the continuity of the text as given.

Weltfish, Caddoan Texts 167

wtivcToA. ioc^«A/T (124) axrawd'ku tsusitt d'hu tikskawu*ttku irvraki-
Wiktaxkii iriru4ira4e*hat re-rartieu crzraJdtmktaxku (125) kk-kqrvus
heru kuwekuxrd'vm tsu'sttt (126) he ira-kd-tvi iri irakd-ku pvras'ki
(127) hk wemxkiha*re he hiru axre*riiratsa tsuvxrkrepi-ru (128) he
hiru axriha*katasd rakta'wtskd*ru heru axrikaktu-wa heru axriraxka-
wgrit (129) heru axriat (130) rit'triwe'tiat tri-re^ra'rud he triwere--
hdkta raktawtskd'TU.^

(131) heru axrihaktu-wa (132) heru axriraxkawant (133) heri
weaxrgvM'ku pi-raski tsustlt trtaku ku*kare*rd,ruhat heru axriwa*ku
tsustit ti'rird'ruat (134) heru axriat pi-raski iriru riratse'hat (135)
eri axraurhnt (136) iwera-riki hetiriru* qxrvUia raktdwtska-rii
trvrera-ruhat iriwitutaktvwi'u (137) rakta-wi^ka^rii iweraha^kid-riki
heri ruaxriwa-ku heru axriwa-ku pi-raski alias tdtdska siraskuku*-
tatsikska'pa-kis"* (138) tritira tirahaktsa rakta'wiska-ru tiratux-
rakdktqa raskuraktd-wisa (139) ist'ii axrawd-ku tarura-kita tiwe—
rikuwd-ta-ra (140) rutira^kitd rqUtska raskurakta-wts^ (1^1) rihuksu

in the morning don't you (plur.) be here! Grandmother, here
haven't they killed any of them? buffalo." (124) Said (e.) the
old woffi.^1^; ''Yes, they were kiUing them where the sand hills
are (sitting) ^fe^-*j there is the end of it that are strewn along
there wh*^^^ ^h?jSind hills are (sitting). (125) Early then they
probacy w^fii the old woman. (126) At home where that
one his sitting inside boy (127) and the room is prepared and
there he had things hanging up (e.) secret bundle. (128) And
there there was a stick lying against (e.) (the side) pipe. Then
he took the pipe off (e) then he filled it (e.) (129) then he
went (e.) (130) he goes there where the bones are strewn and
he took the stick pipe.^

(131) Then he took the stick off (e.) (132) then he fiUed it (e.)
(put them in) (133) then said (e.) the boy, *'01d woman,
here are there any strewn along?" Then she answered, (e.)
the old woman, "They are strewn along here." (134) Then he
went (e.) the boy right where where the Une of the bones is.
(135) There he stopped (e.) <136) While he was standing there
thereupon he did thus: (e.) pipe where they are strewn where
he was facing that way holding the pipe (q.). (137) pipe as he held
the pipe, standing there then he said (e.) (sang), then said
(ev.) (sang) the boy, "My fathers, I want you (plur.) to have
pity on me. (138) That's why this stick (here lying) pipe
I brought here this stick for you (plur.) that you (plur.) may
smoke." (139) Again he said (e.), "The reason why I have be-
come so lonesome (140) this is why what I want for you (plur.)
to smoke." (141) Just as he said that (q.) then those strewn

^ End of the first version of tkis incident.

12*

168 Publications, American Ethnological Society Vol, XVII

iriwitiwd'hu U i-axre-rd-ru-ta (142) M aMam^W<^^^^''' Uazra^-
raxwa-ta kitu (143) rhwitu*ntkiixtsa (144) hern axrutse^-Huhahsdit
kiwi'ku td/raha kttu arvkis kttu- axra-raxwa-ta (145) hem axriwa-ku
irihuxrakltawi* (146) kiwvku witirihu^^ (147) heru axriwa-ku tiki
nAwa sukspd'ku irikuxruvt tiwe-raxrakth-wis^ (148) heru axriwa-ku
jn-raski e iriru'vt critdtitska siraskukutatsikska-pA-kcs^ (149)
tir^'tat he ira-ri sikuxrikuxkuwutit (150) Aru axriwa-ku ira-riki
kiwi'ku tiki tatiraktd-vt^ tsaxriks tikavm-tiku (151) hiru axriwa-ku
kiwi-ku tritd-tuksf^ heru axriwa^kii kiwi-ku ndwa tirqsuxrakasqwd'hat
(152) nawa siksd iri-kuxrasitska rascxkuruxrawi-at^ (1^^) ^^
ti-tqku he axruhuntspa-t^ pd-kts wituxre (154) he hqwd axruh'itntspa-t^
taraha kipiri-r^ heru axriwa-ku hqwd irita-tuksta (155) hqwd
pa-kis triaxrqwa-k" iritd-tuksta (156) hkru qxrvtsid pd-kts (157) he
vntiaxre-riwird-riwi-ttt (158) rdwitu-ritkaxtsa (159) he axra-wa-ta"^
he hiru axrdxraktsa (160) he irahaktsa he triwe-rehd-at kstdtsqwikatus
(161) i- hiru raxtsa he wera-wa-td pd-kts (162) heru re-d kiwi-ku
hk wttixrqwirqu-kvt hqwd wttixreriwirdriwi-ttt rdwttu-ntkaxtsa (163)
he axra-wa-ta hkru axrdxraktsa tri hqwd kstatsqwi-kqtus (164) heru

about (e.) (142) then they grunted (e.) and they got up
from a lying position (e.) all. (143) The dust flew. (144) Then
they began to line up (e.) bison buffalo including calves all
they got up (e.). (145) Then said (e.) the one that is leader,
(146) bison he is large, (q.) (147) then he said (e.), ''Son,
greetings. TeU why it is that we (plur. excl.) have smoked
here." (148) Then said (e.) the boy " — that's the way it is
that's what I want for you (plur.) to have pity on me. (149) This
camp — my brother they killed him." (150) And then said
(e.) that one (standing) bison, *^Son, we (plur. excl.) know
people he kills them." (151) Then said (e.) the bison, I am
going to be the one." Then said (e.) the bison, ^'Greetings,
you (plur.) scattered about here (152) now come whoever
wants to help him." (153) And here then there came out
from among (e.) a young bison he was well-built (q.). (154) Then
another he came out from among them (e.) female buffalo
young, and it said (e.) also, *'I will be the one." (155) Again
young bison that is what he said (e.), *T will be the one."
(156) Then he did thus (e.): the young bison, (157) — he
rolled himself around (e.) (158) there was dust that flew about
(159) then he got up (e.) and there a stick lay (e.), (160) And
that stick (lying) — that's the stick game-spear, (l^l) and
there the stick (lying) — when it got up the young bison.
(162) Then came the mature bison and he threw himself
down also he rolled himself around. There was dust that flew
about. (163) Then he got up (e.) then there was a stick (lying)
(e.) there again a game spear. (164) Then said (e.) the

Weltfish, Caddoan Texts 169

axriwd'Icu kiwi'ku vrlhu^lkvUira*^ h pcb-his he axrawd'ku pvraski
irikasku'tsird*^ u-kaa wituxrdktiwa (165) heru axre-a taraha (166)
hk witixreriwtrd'riwvtit axra-wd-ta hiru axraxku ta-wirus (167) kinks
wltitaku ti'tqku ru'wUi-kirare^wsUt (168) hern axriwa-ku tihe"'
ra-riki pd-kcs (169) axriwd*ku kasku-tsira^^ pl-raski (170) heru
axriwa-ku taraha ka-sira'ptrihuru^ tikspakiahti kaivqriks wksire'vm
(171) hawd axriwa-ku hawd tstapirihuru^ kt/nks (172) irataku
iritu'kvt he werera*i4a irahdktii'ts^ ru'riwestte^ruxrira'^ pvta kqra-
ruxre-ra (173) heru axriwa-kit kiwvkuts*'^ iri^axrarihu-ru tiwd'ku
trikusikvtsira'^ (174) hk axrawa^ku e- rrkuxrake-nkst^ kitu (175)
iveimwirat^ herikuxrake-nkst^ (176) heru axriwd-ku pd*kis tinsakta'-
rata heru isihaktatsdwu wkatat (177) heru axriwa-ku pd-kts (178)
wesi'tsawu he kvtu wesira-wirai irdsirvtasuhat heru axriwa-ku pd-kts
he tsuxra-kawiriwis he isuxra-kapit (179) heru isiwa-ku ndwaatipat
wetikuruxru'hu-ra heru axriwa^ku kurahus rakti-ki kaki triraskutd-ra
tsaxriks wetastariwarit (180) e rd'su hdwa re^ arvsit wdiraskukdwvtit
(181) heru axriwa-ku pi-raski e atipat tsikspartt istu (182) he kitu*
weaxrgraxwaats axrixraktdraspe kstdtsqwvkatus (183) d raru

bison, ''He will use me." and the young bison then said
(e.), *'Boy, you must use me." Oh, they were fine sticks (q.),
(165) Then came (e.) the female buffalo. (166) and she rolled
herself around she got up (e.). There there was sitting (e.)
hoop, game wheel. (167) Bead there was on it (q.) here it was
very green, (q.) (168) Then said (e.) this other one standing
young bison, (169) he said (e.), "Use me, boy." (170) Then
said (e.) female buffalo, "You must value it high." They used
to say, "Score in wheel game when spear touches bead when
they are playing. (171) Again she said (e.) "Again value it
the bead (172) right here when it touches. And they know
those sticks (lying) they will be the cause man the one that is
no good. (173) Then said (e.) the great bison, he is the one
that is the largest, he said, "He must use me." (174) Then
he said (e.) " — he is going to see us (plur.) aU. (175) When
you win him then he will see us (plur.)." (176) Then said (e.)
the young bison, "If you take these sticks then hang the
sticks west." (177) Then said(e.) the young bison, (178) "When
you are spearing with him and all when he wins your side,"
then said (e.) the young bison, "— you must cross his stick
and break his stick. (179) Then you must say, *Now, grand-
father, I am lucky.' " Then said (e.) the old man, "Grandson
you can't do that, people you have lost them (180) and you
again you should yourself you should bet yourself. " (181) Then
said (e.) the boy, " — Grandfather, let's spear (dual inch)
again." (182) And all they had gone off (e.) they were looking
for sticks (e.) game spears, (183) and just merely they would
come back (e.). Since he was very anxious (e.) the old man

170 Publications, American Ethnological Society V^l^ XVII

i/^axwitsa iivcgxrukiraru'ru ftun^tlei^ ^t^i*ra/wu (184) M^"^ axri-
wd'ku kurqhus rakti*ki iriru'tasvtsi*u kurasixkuruxTdhtU'ts' (185)
axriwd*ku pi-raski atipat kakatkttdwvris (186) axriwd-ku kurghvs
rakti'ki wetasA'ta (187) Mm axriwa*ku pi-raski ndma atipat ru-taku-
khriat iritkd-ku (188) tikaku raru tiha-kd-taruts (189) pirasM
kukuxrdhaktd'^ (189a) heru axriat irikura'u tdru-tsius pi*takitdwi^u
(189b) irikuaxrd^u heru axriat tdrwtsius heru axrvtsia dxrahu'kgta
(190) ruriki-rd kqrawttvwitsat tri- axrahdktu-ts^ (1^1) he axrarax-
katqkaksa' rdwitwritkaxtsa (192) he axrqkukstq'kvt ru a axrqwitsat
istii pihaxkat (193) heru axriwa-ku tdru^tsius kuka'kihaktu*ts
(194) heru axritsdrisa pi-takitdwi^u (195) axrare'tsarisa'ri tdrwtsvus
kura'^u (196) hqwa istu* ru axriat swhuri tsiru witiat hktq we raru
aosrutse*sitt'ku ira-ka'wi axraraxkatqkaksqhu kiwi-ku a tdraha
(197) hqwd istu axrqkuksta'kvt (198) cstu ru a-axrakukspitsat
(199) heru taxwa'kii tdrwtsius wewititira-wttsat (200) heru taxvxi'ku
tdrwtsius kuka-kihaktuts (201) heru tarttsqnsd pvtakitdwi^u (202)
heru axriwd'ku pvraski axruxrexku kura*^u tdrwtsius ru khsaJt
rutihakd-tqruts ruke-sixraktara^ (203) hkru axriat raru vntihU-kat
kukqrawtti'tsia raru wttihaktdtsqrikvt ru aocrihaktarimhaxkdH-sat

for us two to spear, (184) then said (e.) the old man, "Grandson,
you seem like you have some sticks (lying)." (186) Said (e.)
the boy, ''Grandfather, I don't gamble." (186) Said (e.) the
old man, ''Grandson, you have done it." (187) Then said (e.)
the boy, "Now, grandfather, someone let him go where
I stay (sit inside). (188) Right here just the sticks are lying
against (the wall)." (189) Boy probably they were his sticks.
(189a) Then he went (e.) the one that is his attendant Leading-
Man, (189b) the one that is his (e.). Then he went (e.) the
attendant, then he did (e.) he went in (e.) (190) further along
he hadn't arrived (q.) where those sticks lay (e.) (191) and
they grunted (e.) there was dust flying. (192) Then he ran
away (e.) there and he arrived (e.) back to the game
grounds. (193) Then said (e,) the attendant, "There are no
sticks." (194) Then he got angry (e.) Leading-Man, (195) he
was venting his anger at him (e.) attendant his. (196) Again
back there he went (e.) on this side yet he goes (q.) over
there now just it began to be happening (e.) that house
they were grunting (e.) bisons and female buffaloes. (197)
Agam back he fled (e.) (198) again there he ran all the way
back. (199) Then he would say (e.) the attendant, "Now he
has gone the limit of his power." (200) Then said (e.) the
attendant, "There are no sticks." (201) Then he would get
angry (e.) ^ Leading-Man. (202) Then said (e.) the boy, he
meant his attendant, "There you must go they are lying
in back; go bring those sticks!" (203) Then he went (e.)
directly he went in. (q.) They didn't do anything (q.) just

Weltfish, Caddoan Texts 171

(204 j fiiru azriwa-ku pviaTcttdwi^u hit riwetuxrdktiwa (205) tri-
kuaxt-Jb Aa? itte htwi'hu, 7i€rmxraha*ku (206) aheraha-ktsa irvrux-
raktk-ra pvraski iriwetiha-kta (207) hem axriwd'ku pi-raski iriwe-
tatsixra*pirihuru* kawariks ktrckstu-u hkriru sixre-wusitd (208) he
isiocranm karawdvrake-a he witiaxraraxks'riwat hem ruxra4atat
trvkurard-m (209) kukarawiti-raka'a he kitii axra*wirat ewemaxri--
rihvt kurahus pi'takitd'w^u (210) hem axriwd-ku ndwa raktfki
rurvtsihurd'TU (211) hem axriwd*ku pi'vaski (212) atipat tskqra
keristariwariksta tsaxriks (213) herim axru'tsa heriru siaxri-kasispa
(214) siaxrahaktdraxra he rawitaka-ra-isu aaraka-sukats pi-taktta'-
uoi^u (215) hem axriwi4it hem axrihaxkawl-td (216) hem axriwd-ku
pvraski (217) ndwa siksutsa' wdaskitdm-ns hem axriwd-ku pvtaki-
tq'wi^u nawa hem axruhwruisa* herim sixre'WUsiUt he wemrerihvt
kurahus (218) hetqku siaxrvipiu-d siaxrakqsispa (219) iwerwtird*-
ra*riks wesir^iaktaruhurghat (220) rihuksin, stvntahaktaruhwrahat
he axrawa-ku pi-raski atipat wktata-tvirat (221) iwe-raha^kwaf'
rihuksii kuxrakawartt td*unrus (222) he axretkaxka he axrarax-
katdkaksa kiwi-ku a taraha d pa-kis tdwd (223) rawddxwu hk

he took the sticks off (q.), then he took the sticks home to the
game grounds (e.) (204) then said (e.) Leading-Man, ''Oh,
they are fine sticks." (205) The one that is his stick (e.) bison
that is the stick he gave him (e.) (206) and the other stick (lying),
the stick that is the finest boy that's the stick he had. (207) Then
said (e.) the boy, "This is the way we (dual incL) are valuing it
game wheel bead count." Then directly they began to spear.
(208) And as they were spearing it wasn't long (q.) and he
took his belongings from the bundle (e.) and it includes those
that are his. (209) It wasn't long when aU he won from him (e.)
and only he was left the old man Leading-Man. (210) Then
he said (e.), *'Now, grandson, let that be all." (211) Then
said (e.) the boy, (212) ''Grandfather, only you weren't ex-
pecting to lose them, were you?! people." (213) Thereupon
be arose (e.) then they ran. (214) They had the sticks (e.)
(I suddenly his leg was cut (e.) Leading-Man. (215) Then
he sat down (e.) then he sat down in a hollow (e.). (216) Then
said (e.) the boy, (217) "Now get up! you're the winner (q.)-"
Then said (e.) Leading-Man, "All right." Then he hastened
to get up (e.) thereupon they began to spear and he was the
only one left the old man. (218) That way they turned facing
(e.) they ran (e.). (219) That's the final trial (the real way),
when they released the sticks. (220) Just when when they two
released the sticks (q.) then said (e.) the boy, "Grandfather,
nowlhave'won'you." (221) Asthestick flew, just as hespearedit
the game wheel, (222) then the dust arose (e.) then they
grunted (e.) bison and female buffalo and young bison
the three. (223) There they went (q.) then they aU shouted (e.).

172 Publications, American Ethnological Socieiy Vol, XV II

axrarawahaxta (224) kurahus iriwHirawirat (225) he tirwtasuhat
heru ri-ra-rat he'taku kitu sirirake (226) kurahus ratkat rusiwitiri''
kutpihdxkavts (227) i-rawi-ha-rwi^ heri siaxnxkuwuttt rawesirerake
(228) a pi-raski ira-ku ru wera-rat (229) ru ira-ri werk-xpaksta-
watsitiksa' (230) werexwaki tire-kistuts (231) werhxpakskus
triaxrakistu'St^ hkru axre^watat heru axriwa'ku sikspd4a wekvih-sitka
(232) heru qxre-wa^ta heru axrvtsPu tri-axrutu^a ird-ri (233) rawt-
ti'wd'kd'hu wekvtixr&'titka (234) heru axriwa*ku rara^riktisu irv-
rqku4a he tutire'ha-rqhu'u (235) heru rusixriwa iriqxra'kd'wi
(236) Tututsira^ru.

(224) Old man he won him (225) and these on this side then
they went over here all they were killed in combat. (226) The
old man next they killed him and left him lying on the game
ground (227) that game ground that's where they killed him
(e.) they have killed them in combat. (228) And the boy that
one (sitting) there he went, (229) Then his brother's he
brought the skull outside. (230) They said, (e.) ''Here Ue the
bones." (231) He put the head down where the bones lay then
he covered him (e.) then he said (e.), ''Get up, you've been
asleep." (232) Then he got up (e.) then when he was like (e.)
the way he is formed (e.) his brother, (233) he was saying,
"Oh, I must have slept." (234) Then said (ev.) the one that
is the oldest, "Whenever one goes then one must be prepared."
(235) Then they went where they lived (e.). (236) That's all.

THE STORY OF THE TWO BOYS WITH HALF-SHAVED HEADS.

(Free translation.)
There lived a man and his wife. In the course of time they had
two children, both boys. As the boys grew older they would wander
off without apparent reason. In their wanderings they were
blessed by a power unkown to them and as a result of this blessing
their heads were half-shaved. Consequently they were named Half-
Heads. The younger of the two planned to wander off without
teUing anyone. He wandered off far from his people coming at
last to a place where there were trees growing along a stream. Then
he went down to the bank and found a road which he surmised
lead to a camp, as this is the sort of place that was usually selected
for a camp site, the south side of the stream being preferred for the
camp grounds. He waited until it was night and then he went
through the village. South of the camp there were some willows
and walking through these willows, he came upon a tent; there he
stopped just outside. The people who lived in this tent were poor.
The old woman said to the youngest child, "I think there's someone
outside. Look and see." "Yes, there's someone right here." Then
the old woman said, "Sir, we are so poor! The camp is over that

Weltfish, Gaddoan Texts 173

Vay. You sKoulri go over there." The boy answered, **Grandma,
I came to visit you here." **WeU, then come in", said the old
woman. The boy came in and sat down and the old woman told
him of a wicked man who lived not very far off whose attendant
came often to theix tent to molest them. It was not very long
before the wicked servant arrived. He said, *'You are going to play
the spear game with your grandfather." The boy answered, *'I
don't play the spear game." The attendant went back to his
master, Leading-Man, and told him that the boy was not willing
to play. He then ordered the attendant to ask the boy again and
this time, while the boy repeated that he did not ordinarily play,
he consented to play with Leading-Man the next day. When the
attendant returned with the boys' answer, his master was annoyed
at the delay for he was impatient to play. He ordered the attendant
to hurry with the preparations so that they might play early the next
day. Next morning the attendant came repeatedly to the tent to urge
the boy to hurry and get ready. It was still very early when he took
his spears and went down to the game grounds. There stood the
man with whom he was going to play. The people of each side were
lined up, those of Leading-Man on the north, and those of Half-
Head on the south. Wicked old Leading-Man had ruled that the
winner was to kill all the loser's people. Then Half-Head lost aU
his people. He said, ''Well grandpa, now you have won aU my
people from me." All he had left to bet then was himself. ''Since
I have defeated you, you should put yourself up as the stake in the
next game," said Leading-Man. The boy demurred that that was
not the usual custom, but the old man taunted him saying, "You
didn't expect that we would wager only your people!" Finally
they began to spear again and the boy lost so that his fife was
forfeit. The people of Leading-Man's side had already killed aU
his people, and then they killed the boy himself. Leading-Man
approached the body and cut the head off at the neck. Then he
carried it home and hung it on the waU of his house. There were a
number of human heads hanging there, from previous exploits of
Leading-Man as he made it a practise to kill people and hang their
heads on his wall in this way.

Meanwhile at home his older brother began to get worried about
the boy's long absence, and he began to search everywhere for him.
He thought, "My brother would invite trouble going off to that
place unprepared!" This boy, who was possessed of supernatural
power, decided to set out in search of his brother. He found his
footprints and followed his tracks which led directly to the poor
old woman's tent at which his younger brother had stopped. He
too stopped outside the tent, and the old woman sensing that
someone was outside sent the youngest child to see who was there.
The child reported that there was a boy outside who looked just
like the boy who had come on the previous occasion. "Grandma,

174 Publications, American Ethnological Society Vol. X VII

he must have arisen from the dead/' he said. The old woman then
spoke to the boy and said, ''My boy, the main camp is over that
way, we in this house are very poor." Then the boy repUed, 'This
is the house I have come to visit, grandma." "Well, then come in,"
said the old woman. Then he went in and sat down. The old
woman said, "Son, over there is a camp, and in that camp lives
an evil fellow. Before long his attendant will come here. You see
how poor we are and yet he keeps coming here regularly." Soon
the attendant came as expected and he said, "So you have really
come!" and the boy answered, "Yes." The attendant then went
back to Leading-Man and reported to him that he had seen the boy.
"It looks as if they might be brothers; those two heads would make
an interesting pair." Then Leading-Man ordered him to prepare
a feast and to invite the boy to eat with him. The attendant called
for him and Half-Head consented to go. Meanwhile he had been
forewarned by the old woman. "Don't eat what he offers you,"
she had said, "if he offers you mush it will be human brains, if he
offers you pumpkins, they will be human ears, and if he offers you
hominy, it will be human teeth." When he arrived at the old man's
house he received him effusively, "Greetings, grandson, come in
and sit down right here!" Then Leading-Man's wife set the feast
before them, and Half-Head said, "I'm not hungry right now, I'll
eat later on, take the food to the old woman's house over there."
Then the attendant took the food to the old woman, who immedi-
ately threw it away. Then Leading-Man began to urge the boy to
spear with him and at the boy's refusal warned him not to incur
his anger. Finally the boy consented to play the next day, arguing
that was he too tired to play at once. The old man taunted him
with his discourtesy in keeping him waiting, but the boy held
firmly to his decision to put off the game until the next morning.

When the boy got back to the poor old woman's house in the
timber, he said to the old woman, "Grandmother, I'd like to be
alone here early tomorrow morning." The old woman left the
house as he had requested. Unlike his younger brother, this boy
was prepared to protect himself supernaturally against the danger
of putting his Ufe at stake in the betting when he played with the
old man. He had brought with him his sacred bundle with a pipe
that lay upon it.^ Then the boy told the old woman to prepare the
room so that he might make his ceremonial preparations, and to
leave early in the morning so that he could be alone. Then he asked
her, "Grandma, have any buffalo been killed in this neighborhood
lately?" "Yes, there has been a kiUing, out there among the sand
hills you'll find the bones scattered about." Early the next morning

1 The following excerpt was given in error after the exploit of the first bov
and was subsequently corrected by the informant. I therefore include
it here as another version of the same incident with which the story con-
tinues below.

Wclifi^h, Caddoan Texts 175

the old woman and her family left the house. Half-Head was alone
there in the room that had been prepared for his ceremonial per-
formance. He took the pipe from the sacred bundle that had been
hanging on the wall. Then he filled the pipe and took it to the
place where the buffalo bones were scattered about.^ Then he took
the pipe from the bundle and fiUed it and asked the old woman if
there was any place in the neighborhood where there were remains
of a buffalo kiU. The old woman answered that there was such a
place nearby. The boy went right to the place and stopped at the
margin of the scattering of bones that lay on the ground. As he
stood there, he pointed his pipe stem toward the bones that were
scattered there so that they might smoke. As he held the pipe he
sang,

**My fathers, I come to beg your compassion,

And I offer you this, my pipe, that you may smoke."
Again he sang:

''Since I have become so lonely,

I want to offer you my pipe to smoke."

No sooner had he uttered these words than the bones were trans-
formed into buffalo, who began at once to grunt, getting up from
where they lay and raising a cloud of dust. Then they began to line
up and there were bison, buffalo cows, and calves. Then the leader
of the herd, who was a large bison, said, "Son, we extend to you
our greetings. Tell us for what purpose you have offered us your
pipe to smoke," Then the boy answered, ''I offered you my pipe so
that you might take pity upon me and help me, for I am in serious
trouble. My brother was killed at this camp." The buffalo leader
told him that they knew that the man was a murderer. Then the
bison said he would help him and asked for volunteers from the
rest of the herd to join him in aiding the boy. First a fine young
bison stepped forward to signify his wiUingness to help; then a
young female buffalo, each signifying the wish to be of service.
Then the young bison rolled himself about on the ground raising
a cloud of dust, and as he arose there lay a stick. This stick was a
game spear. Then the mature bison roUed himself about in the
same manner and there was another game spear. Both the older
the younger bison were anxious to have the boy use their spears.
They were such handsome spears! Next the female buffalo rolled
herself upon the ground and when she got up, there was a game
wheel. This hoop had a bead on it which was green and shiny. The
young bison again urged the boy to use his stick. Then the female
buffalo said, ''When the spear touches this bead as it passes through
the game wheel, that is to be the highest point in the scoring."
When this score was made in the game they used to say, ''kawqriks''.
Again the female buffalo spoke and told him that if the spear should

^ End of first version of this incident.

176 Publications^ American Ethnological Society Vol, XVII

again touch the bead, the highest score would again be made. They
aU knew that those game spears were to be the cause of the evil
man's destruction. *The evil man is to use my stick," said the
largest bison, *'and then when he has lost the game, he wiU see
all of us in this herd." Then the young bison instructed him to
take the sticks and hang them on the west waU of his lodge. He
also advised him to play the game in the following way : when he
was playing with the wicked fellow, and when he had won all of
Half-Head's people, the boy was to break Leading-Man's spear by
placing his across it. When this happened, the boy was to say,
"Now grandfather, I am lucky."

To this the old man replied, *'You can't leave off playing like
this. Since you have lost your people you ought to play for your
own Ufe. "All right, then, let's play again, grandpa," said the boy.
Since the boy had destroyed the old man's game spears as he was
instructed to do by the buffalo calf, all the people were looking
everywhere for new spears, but they could find none. As the old
man was very anxious to play he asked the boy if he had some sticks.
the boy replied that he was not in the habit of gambUng. The old
man taunted him with the fact that he was backing out of the game
that he had started, and so finally the boy told Leading-Man to
send his attendant to the house where he was staying and that there
he would find his sticks up against the wall. As soon as the
attendant reached the threshold of the house, the sticks began
to grunt, and a cloud of dust fiUed the room. Then the attendant
became so frightened that he ran back to the game grounds. He
told Leading-Man that there were no sticks there, but Leading-Man
became very angry and sent him back to fetch the sticks. Again
as he approached the house the same noise and confusion occurred
and again he ran back in fear. This time he expressed the opinion
that the boy w^as going too far in his deception and that there really
were no sticks. Then Leading-Man got very angry, and this time
the boy told the attendant directly that he would find the sticks
at the rear of the lodge and that he should go and get them. This
time he got the sticks without mishap as no noise occurred when
he approached the lodge. When Leading-Man saw the sticks he
admired them very much. The boy gave him the bison's stick and
the finest stick he kept for himself. The boy stipulated that the
green bead would mark the high score. Then they began to play
and in a short time the boy won everything the old man possessed
and also all his people, and all that was left to he old man was his
own life. At this point the old man tried to withdraw from the
game, but the boy turned back upon him the phrase that he had
used against his unfortunate brother when he had lost, "Grand-
father, you didn't expect to merely lose your people, and yourself
to be free ?" Then they resumed the play and as they ran with the
spears, suddenly Leading-Man found that his leg had been severed.

Weltfish, Caddoan Texts 177

He sat down in a depression in the ground, but the boy commanded
him to get up, taunting him with the fact that he had been the
winner before, and that now he ought to show what he could do.
Leading-Man got up and they resumed the game. This was the
last round as the old man had only his life left to wager. As the
spears sped on their way, the boy said, '* Grandfather, now you
have lost your Hfe." Just as the spear point touched the game
wheel, there was a cloud of dust and the sound of grunting, and
there appeared, the bison, the female buffalo, and the young bison,
— just those three. There was a great shouting and there followed
a combat in which aU the people of the wicked man's side were
killed. Then they killed the old man and left his body lying on the
game ground .

Then the boy went to Leading-Man's house and got bis brother's
skull. Under the direction of his buffalo helpers he found the bones
and put the head in place. Then he covered the skeleton and said,
*'Get up, you've been asleep." Resuming his natural form, the boy
came to life again and sat up saying, ''Oh, I must have slept."
Then the older brother admonished him saying, ' 'Do you see what
happens when you wander off without being properly prepared ?
Never let it happen again!" Finally the boys went home. That
ends the story.

37. THE BOIiUNG SKTJLL.

paksttsa*kdraa'fu,
(1) wituksituraxku hern vtaku he riqxra'kqriku (2) tsi triti^
paksitsa^kdrad'fu (3) irakariku rartksisu karawituxre (4) ire^tik-
raxku he ritdwxUska karargkurd'he-ra h&itaru-vt (5) he rahvri
axrgwttska resa-Hi witvku (6) turaxkttw witiUtqwi^ (7) he axra--
Tuxkii tswraki wituxre (8) heru axriwitska paksttsakdrad-fu rikuts-
ihu*ratsiksta tsuraki ira-ku (9) hem axrypaksirimra'ojt iri-
ira-kd^wi re-sa-m (10) he gxrapaksu-kat (11) hern axriwa-ku
rusuksta-kawatsiti'ku (12) tswraki triru* witikd*ku (13) iriru

(1) There were dwellings (camps sitting) (q.) and over there
then there he lived. (2) But it is RoUing-skull (3) he that
hves there really no good (q.). (4) That camp what he would
want (e.) to be no good and it would be that way. (5) And
finally he wanted (e.) chief there is (q.) (6) the whole camp
he is the leader (q.) (7) and he had (e.) girl she was good (q.).
{8) Then he thought (e.) Rolling-skull, "Let her take care of me
girl that one." (9) Then the skull rolled where there he
lived chief (10) and the skull went in. (11) Then he said (e.),
''You all go outside!" (12) Girl thereupon she stayed inside (q.).
(13) Thereupon he said (q.), "She is now going to take care

178 Publications, American Ethnological Society Vol, XVII

witiwd'ku wktikutqtsilcstqwista (14) heru axriwa'hu d-hu wetaxra--
kqwa'tsitiku'Sta (15) he vra'ku paksitsakdraa-fu kqrawituxre
weraxkuvAtska* tsaxriks rqkuriwarika (16) hern taru-tsia werax-
kuwitska^ rqkuriwqriku werqxkutsqrisa^ra (17) he wetaraspd-tastt
iweraspd'tasit he riwekutaruxntparu-vt raxkurdparaxkawdtaku tri-
kuara-rwrtt tsaxriks rqkuriwarika (18) he kitu* ruaxrira-rdwatsitd
hqwd ire'tura-ru'ta he kitu* qxraktakura-raspatdsiru'ttt (19) iweruts-
irasku tswraki tskdra iweru4siraskd'ku (20) he ra*ru tarii'tsia
raktitiri kura-ru rqxkutqrqri-rq^u a- raxkukqtsqt tsii-raki a raxkuwa--
kai'ksiri sikstdpaxpirq^ (21) a irqpdkstqwi he rikuqxrwtu'vt rix-
wqke*hu tdat he textd'nt pdksiri heru taxwd-ku tswraki rdxkuxrexku
tswraki sukstqrwwa-xri he kqreruxriwa (22) he vaxrara^ke-a
axri'tsirasku tixrquxkd'pd'ktstt he rdhiri axrqwdska paksitsakdrad-fu
kirdku itqat kirqwekdra-si tswraki rqkukukstqkut (23) heru axriwa--
ku paksdsakdrqd'fn takuru ta-tuxta (24) tsi-ru kwtdtdska kurqta-
kuxrd* dkqwaxtsisu kisatski (25) heru axriat triwcaxrate-huru
iri*rdkawi axrqwdska kusikukstqkut tswraki he rahvri rwaxriat
rqkuwtu (26) heru axrira^ruqt iriaxrwtariusuku weraxpaksiriwcrd--
ata kuwituocrdpa-rwvt (27) tdrgha werdxkwtd iriwekakatird'vta
(28) ndwa kisatski were-ruxrqrd tswraki kisa-tski iwerewitsat irira"

of me." (14) Then said (e.) chief, **Yes we are going to go
outside." (15) Then that Rolling-skull he is no good (q.)
when he wants (e.) a person to kill him (16) then thus he
would do when he wanted (e.) to kill him when he would get
angry (e.) (17) and when he would start moving as he was
moving then the coals would be this big the coals flying out (e.)
they are for him (that's what he uses) person to overcome.
(18) And all they went outside also the camp and all
those with packs and belongings moved on (e.) (19) he now
keeping her girl alone he was keeping her inside (20) and
just he would do thus with a burning stick just he would
burn her (e.) and he would pierce her (e.) girl and when he
would say (e.), *'With the hand pull the coals this way." (21)
And his head then they looked Hke (e.) what they call ticks
and they would be on on the skull. Then he would say (e.)
girl meaning (e.), ''Girl take them off! — they are no good."
(22) And that was a long time (e.) he kept her (e.) he was mean
to her and finally he thought (e.) Rolling-skull, ''I believe I'U
go somewhere I am going to see if she will girl to run off." (23)
Then said (e.) Rolling-skull, *'Over here I am going to go.

(24) Meanwhile I want to bring you something food meat."

(25) Then he went (e.), there he lingered about (e.) where the
dwelling is he thought (e.) she might run away girl and finally
he went way off (26) then they were lined up (e.) the way he
usually does when the head would roll the coals were this big.
(27) Buffalo he killed it. That I don't know. (28) Now meat

Wdifl^K daAdoan Texts 179

ka*wi he him tsi-ru axrikd-ku tswrdki he axrqrariwitsat Msatski heru
axriwa-ku wetqtixwitsa' (29) heru axriwdska weka'kas rakukukstqkut
tsii'Taki (30) hawa tdrake*a hqwd ru-ta paksiriwira'at iri* am—
tqruksqwatsku raxruraxki he tarutku-ttt (31) gsewaxtsdkqwaxtsu
tsUb'Toki ate*ruxrdra^ raxruraxki (32) he isiaxrakd-ku he dxrarqtsa
tsuuxrerepvru iriwitiwa-ku kurahusa^u iwe*axra'Wg!tsitit nqwa tsii'at
nawa tirwta rututse*sta tird^rihu" tirdtqwe siraku*tqtsiks~ ka^pa^kis
(33) tuxra*rq^a tiwerasku (34) hewere^tqtsikstqra^ kuxra-kuhurahats
heetu kdruxre tvrvtsirasku ke4si kurahusa^u ruiriwetiwa'wa'ku
kurqhusa^u tirara-vtustu^si heetu turaxkdu he siririru (35) ke-tsi
kurqhusa^u iriwetiwdkurq^a tiweturaiwatistqnt heru axriwa-ku ku-
rcJiusa^u ki'tu (36) kHu turaxkitu heriaxrakitawi irirdxkuwa-ka
heritdru*vt iriweti paksitsakdrad*fu istu hqwa- wdtipa^re-sat (37) he
iraka-ku tsu-raki he rawitqkardisu he axrqwa-ku i'rardtsqwi tsuuxre—
re-pvru irikuruxrutsira*a irardtsqm (38) he kuxre-rurukstd-rihu^u
kuxrukstawd-ruksti a*ki kitu kutird-ka-wa rdkirt-ku (39) raraxkitu
pq'huks re'ksu pahuksdra-su pqhukska-ta (40) heru axrtwa^ku
tsu'ot iriwetaskd'pd'kis tvrwtsirasku tira*ke'a kardra'istqrit (41)

he brought them for her girl meat he arrived where he lives
and there still she was inside (e.) girl and he arrived there
with them (e.) meat then he said, (e.) "Now I have arrived."
(29) Then he thought (e.) '*She will not now to run away
girl." (30) Again it would be a long time again he would do
the skull rolled where then any kind of (sitting) animal and
he would kill it for her (e.) (31) so that she coiild eat girl he
would bring them to her animals (32) and then they were
inside there (e.) and there were hanging (e.) secret bundles
that's what he said (q.) her father as he went outside (e.), '*Now
daughter, now this thing it is going to be that way it is a
big thing this hanging for them to bless you. (33) It is because
of it you are staying here. (34) I am doubting (carrying my
thoughts) probably you may die," because it is no good this
that is keeping her but her father he said the words her father
these words because the whole camp — they are afraid of him
(35) but her father these are his words this story I am going
to relate then said (e.) her father all (36) because of the
whole camp he was leader (e.). Whatever he would say
it would be that way that's what it is RoUing-skuU again also
he went hunting (37) and that (inside-sitting) girl then
suddenly then said (e.) those hanging secret bundles whoever
did that those hanging (38) then they held it a great thing
it was wonderful way and here all they were inside planting-
seeds (39) aU varieties pumpkin corn watermelon small
pumpkin (brownish striped). (40) Then he said (e.), ''Daughter
you are very miserable this one keeping you it is a long time
when he wiU not come. (41) Now, daughter, we here (sitting)

180 Publications, American Ethnological Society Vol, XVII

ndwa ts'A'ot tirazrdktwtsi he iraratsawi he axrakatqsa ttxwakia'hu
rdka-ksu he hawd axrakipistaxka'tasa riwahdrikHd-ku tict kipcsu

(42) hem axririwaki ndwa Uii*at kaskuraktu-tsit he tskuraktdra^

(43) heru aocnriwaki sutsikskiraxkdre*pu tskdrutski heru isikusvt
d'fkiri tikurite-wa-hat (44) heru tsikustt rixwake*hu kiskats (45)
heru axriri'waki rwvta'ku tvku taspitsuxta kirakusutsetsikskd*-
pa-kis (46) hawa rwrihvra hqwa iritvku kakuxre tsaxriks triwiti-
kaum-tiku tqku kgrawtturiru isira^ku pitku he iri-taxku aru* trikutax-
kistatse-hat tdraha a irirurqkuksdwa-xtsu raxkukawwtiku (47) ketsi-
tsU-raki tirdra*ku triwe'site-ruxrarikawda'hu nxwitska^ kirdtqku
kiraka'sitse-tstkskd'pd'kis ^ (48) heru rihvra hawd riaxra-ku tqku
kqrarqkuriru hqwa- ru-rihi-ra hqwd riaxrqwihat hawd tqku sikqrq-
rtxku*riru (49) tri i'we-rrtqtstkska'pd'kcsu rurttuxra^a kitu iwererux-
rqrikdwqa kiratvrdunhat kskftiks witvriruxtsi rixkutsdrvsu kird-
tuke-ritatsikska'pa-kisuksta (50) taku** sikqrawitvriru tsu'raki heru
qxriru*tsit heru qxri-ratse-rvwis (51) heru axriri-waki tftaku ru*-
rita-suxta (52) heru aocriat tsu-raki iwe-ra-ta heaxrtxwqki weru*-
turdwitsa he ka'Sttqkd*rqhat d'tkirit (53) he ke-tsi qxrukspa-re'Sat
(54) heru axrqwitsat irvmrakariku heru hiru karqaofrrka-ku tsU-raki

and those hanging — there was on the side they called it
flat-stick and also there were sticks on the side plum sticks
they are smooth-sticks. (42) Then they said *'Now daughter,
you must pick us up and you must carry us." (43) Then they
said, "You tie the water up in the pouch then you must take
burrs those that are so large : (with a core of half inch diameter),

(44) then you must take what they call piece of shell." (45)
Then they said (e.), **Over there it sits you are going to
arrive, see if he won't bless you. (46) Also further also there
sits no good person that's the one that kills them (q.) someone
he is not afraid of (q.) those two two and there it would sit
then the bones would be scattered so far out buffalo and all
kinds that he had killed." (e). (47) Then girl this story they
are telling her these things they wanted see if one of them if
it could help her (48) then further again where he sat anyone
he is not afraid of also further also there they lived (e.) also
anyone they are not afraid of (49) the one that helped her he
did it all that told her this see if these four they were
mighty (q.) they are very mean see which one is going to help
her. (50) Anyone they are not afraid of (q.). Girl then she
picked them up (e.) then she put them across (her back) (51) then
they said (e.), "Right here you are going to go." (52) Then
she went (e.) girl when she had gone then they said (e.), "When
it is catching up with you then you must drop it burr."
(53) And then he had gone hunting (e.). (54) Then he got back
the one she hved with then there she was not home (e.) girl
and he got angry (e.) he went about outside the dwelling and

Weltfish, Caddoan Texts 181

h.P oxTQ'fsqrisa axrextatqwqri he axre-tsarisd'Ti axrct§ufasp€ tsii'raki
(55) hern axriwa-ku ndwa tsU-at ndwa ive-tdhurahats ruxrarexku
iwerahuJcstqkut iwerirasuxruras he irirurvpaksariwira-at (56) hiru
axrwrat tsn-raki he iriweaxra'tdka-rahat d*tktri he tira-ta he weaxre*-
tsdnsa-ri (57 ) rihuksu wdiwitsat vrvaxra-ku d'iktri he hiru herw
kdraaxrvrakii*ta (58) hem axrird-rvsqat a4kint akuwitaxkttdiwat
iriwe*a7rapakskda'xra kqrgxixri'U rakuke-tspa-tqia (59) he ke*tsi
vra'ta tsu-raki iweru-qxritqwira'at witiu-ke-haxku (60) heru axraxhi
wituriruxtsi (61) rttqxraxkistdtse.wa-hat Lrikuxrqkawii'Uku raxku*ks~
qwaxtsitsdri'su wetdxkwttt (62) he i*rd'ta tswraki rwcriwetutkuksat

(63) i*rd*a tswraki i-ra-ku he
%'rajcb' tswraki tsu-raki
heru axriwaku

ndwa tikis nqwa tsdxriks
ru'we-re^ra wetara-wixkita

(64) ira'ku heru axrvwa*ku

ndwa tsu'dt kutaspd'kd-hu

(65) heru axriwa-ku tswraki

ndwa taktis tsd-xriks
tik&xrira*ra ruwere-rqwixklta

he was getting angrier and angrier (e.) looking for her track girl.
(55) Then he said (e.), **Now daughter, now you have died."
meaning since she had fled. He found her track and the skull
proceeded to roll along. (56) There went (e.) the girl and
she had dropped it (e.) burr and this one going then he
got angrier and angrier (e.) (57) just as he got there (q.) where
it was (e.) burr and there then he could not go (e.)

(58) Then there were a lot burrs the thorns would be long (q.)
there the skull wandered about (e.) he could not (e.), to get out,

(59) And then that (going) girl just as she was going down (e.)
there was a valley (q.) (60) and there sat (e.) he was mighty (q.).
(61) The bones were scattered so far (e.) those he had killed even
the very meanest (e.) he would kill (e.). (62) And that (going)
girl she is fleeing to it. (She sings the following song:)

(63) "That coming girl that one sitting and
that coming girl girl."
then she said (e.),

"Oh dear man, now a person

there he is coming, now he is coming on the warpath on top. ' '

(64) That one (sitting) then he said (e.):

"Oh, daughter, you seem to be saying something."

(65) Then said (e.) the girl:

"Oh dear man, a person

he is chasing me he is coming on the warpath on top."
13

182 PviUcations, American Ethnological Society Vol, XVII

(66) he i-ra'ku hiru axriwa*ku tsU^at tqku kakaturiru ndtva ki*spa*ku
tak^-ru trvkuxruxira'ra tgke*ru (67) hem aocriwa'ku tipaksitsa-
kdraa-t^u (68) heru axriwa*ku vra^ku ahahd" tswat tira'd irirute*rihvt
raturiru (69) he vra*ku heriweaxru kiwi-ku paktsukutsu (70) heru
axriwa-ku kiwvku nd/wa tsU'at nawa tgkuru suksat hd-wa tqku tvku
hd'Wa trikutgtu4u tiratawe kusutsetsikska-jxi-kts (71) heriru ax-
riuxkitgwa-tat tsu-raki ndwa iwere'at wekuxrvvt a* takgrdtsu igxruks-
pakskda-xra trvkumxre'pakske'tspd'ta heri kuruxripakskgsispa
(72) Mriru axriat iri- irgkuhaxkgku kiwvku (73) tsiru he-tgku vAta^
he weaxre-tsqrlsx'ri paksitsakqrda^fu he axrqwa-ku tsustawgskgttcs
heru axriwa'ku ti-tgku ku-kgrare-d'hu tsu-raki (74) heru axriwa-ku
tvtgku ru'tiat heriru axripakstriwird'at (75) he vra*ta tswraki
tikuksirasat he tsu-raki iwerixrira-rgta he axrgkirgtsgkd-rghat (76)
he rixpakstdhu'hdtviat ke-tu witgrura-kita kurgkutgkd*rghat ke-tu he
irituxrg^a weraxkuu-tu rgkukuksatg (77) he hiru axri- tdwgxtsa-ku
(78) he vra-ta tsU'raki he axrgre-wa-ta he hiru axrdxku tgwdxtsa^kat
ku'ruksttsgriskutsu (79) he vra*ta tsu-raki he vaxrd-a tsu-raki he
axrgra'ru-ku (80) heru axriwa-ku kuruks tsu*at kwtaspd-kd-hu
(81) heru axriwa-ku tsu'Ot tgku ka*katuriru tirutsta'kgkusdwa-hat

(66) Then that one then said (e.), "Daughter, anyone I am
not afraid of. Now say! who is it that is chasing you, who
is it ?" (67) Then she said (e.) "It is RoUing-skull.'* (68) Then
said (e.) that one sitting, "So, daughter this one coming,
he is the only one that I fear." (69) And that one sitting this
he was (e.) bison a big bison-calf (70) Then said (e.) the
bison, "Now, daughter now this way you go! also someone
there is (sits) also he is like me it is possible that he can help
you." (71) Thereupon she passed on (over the top) (e.) girl.
Now she went there it is far and suddenly where the skull
was among (e.) when it finally had come out from among th^m
then the head ran. (72) Thereupon he went (e.) where that
one in the valley sitting bison. (73) Yet over here he is
coming (q.) and he was very angry (e.) RoUing-skuU and he
said (e.), "White-flat-nose-bison!" then he said (e.), "Right
here is there any one that came girl ?" (74) Then he said (e.),
"Right here there she went." Thereupon the head rolled on.
(75) And that going girl she was fleeing ahead. And girl
that thing chasing her then she dropped the water. (76) And
it would float off because the reason is (q.) for her to drop
something because then that is why for the distance to be far (e. )
for her to flee. (77) And there there is (e.) grove of cedar trees.
(78) And that (going) girl then she looked about and
there sat (e.) among the cedars Bear-big-fighter. (79) And
that (going) girl and that one coming (e.) girl then she,
was singing (e.): (Song as above (80) Then said (e.) Bear,
"Daughter you were saying something." (81) Then he said (e.)

Weltfish, Caddoan Texts 183

(82) hem axrvwa'ku tsU-raki ndwa taktis tikuxrita'ra paksttsakqrad'-
fu (83) heru axriwa^kn i-ra^ku ku*ruks a*hghd tsil*at tira*a triru-te'-
ri'hvt raturiru tqku kakaturiru (84) he riaxra'kii hu" axrakiste-im^hat
heru axriwa-ku tsu*at ti-tqku rwsuksat hq/wa tt'ku irikutqtu-tu kcrd
irihe* kv^utsetsikskd'pd'kts (85) nqwa tsU'raki ndwa heriru* ta-raJb
tsu'raki (86) nqwa he ke*t8i ru-* iri-kuruxripdkskqtqhat tstu riku-
ruxriat iri i-ra^fa tsii*raki he wetqntsqnsd'ri ru-axrqat ru" tswraki
iri-axra'ta dxrirastat (87) he hiru axraxku M riaxra*at tird'ta
paksdsakdrail'fu tsiru kuwitvvt he weaxre-tsqrisa'ri paksttsakdraa^Pu
heru axriwa'ku hqwd askurd'U axruxru'wexku (88) witiwa'ku
dstqtsqwqskqtns ti-tqku kqrqr&a* tsu'raki (89) heru axriwa-ku kuruks
ru-rdqku tiat tsu-raki (90) paksitsakdrah-tu nqwa he hqwd trirw-
axripdkskqstspa (91) he-tsi we-kuxri-vt tsu-raki axrd-ta irdwera-ta
(92) he axrqre*wa'ta ts'A-raki i'stu he we hiru axrexkita wewiteruturd-
witsdista (93) he axrqkiptstii*wa heru axrikq'ptt he axrqtsdka-rqhat
wttikipiskqptt (94) tsuvxr&re-pvru stwitikiptstu-wa he hiru- axrq-
riwahdrikta-kuat (95) rqkurariruxtsiu a kutaxra-kddiwat rakutskii^ki
iri/f-ruxri-ra^a i-re-ruxrira-ra paksitsakdraa-fu (96) he ritikdtqu-kvt

"Daughter anyone I do not fear including everyone in the
world." (82) Then said (e.) girl, "Now, Sir, it is chasing me
RolUng-skull." (83) Then said (e.) that bear, "Oh daughter,
this one coming he is the only one that I fear anyone I do
not fear." (84) And right where he was sitting (e.) oh the bones
were scattered about (e.). Then hesaid(e.) "Daughter right there
go also there is one (sitting) he is like me see if that one
he will help you." (85) Now girl now thereupon she would
go on (e.) girl. (86) Now so then there when the head
got out again it went on where that going girl and he
would be angry (e.) he went on (e.) there girl where she was
going (e.) he was following her track (e.). (87) And there
it sat (e.) and he went there (e.) this going RoUing-skull.
Still it was far (q.) and he was getting angry (e.) Rolling-
skull. Then he said (e.) again same way he calling it names,
(88) he said (q.), "Flat-chapped-feet right here did someone
come girl?" (89) Then said (e.) bear, "Over there she
went girl." (90) Rolling-skull now then again the skull ran
on (e.). (91) But it was far girl the one going (e.) the one
following behind (92) and she looked around (e.) girl fagain
and now there it came on top (e.). It was about to catch up
with her (q.) (93) and she took the smooth-stick out (e.) then
she broke it (e.) and she dropped them (pieces) (e.) she broke
the stick (q.) (94) sacred bundle she took the two off (q.) and
there there was a row of plum bushes (e.) (95) it was a very thick
one and the Kmbs would be very long (e.) those that are sharp
it is for the piu'pose of him the one that is chasing her Rolling-
skull (96) and he would run against it that's why for the
13*

184 Publications y American Ethnological Society Vol, XVII

iridtuzra*a raxkupakskdaxra rakura-ke^ru tsu*raki ruriwetufkuksat
pakstitkukeats (97) hem axriwa-ku pakstitkuke ats he vra4a tsu*ra]ci
he axrard-ru'ku hern axriwa'ku pakstitkuk ats tsU'ot kutaspdkA'hu
(98) hem amwa-ku tsU'raki taktis tikuocrira-ra tsdxriks (99) hem
axriwa'ku pakstitkukeats tsu^attaku kakaturiru ndwa take-ru (100)
hem axriwa*ku tsu*raki paksttsakdraa'fu tikuxrira^ra (101) hem
axriwa-ku pakstitkukeats isu*at tdku kakaturiru (102) tira-a iriru"
te-rihvt raturiru (103) heru axriwa-ku pakstitkukeats nmva tsu-at
ndwa ti-tgku rusuksdt titaku tiwihat (104) kirdrihe'e sikusutse*-
tsikskd'pd'kis (105) he ratkat irvkuruxrexpaksketspd-ta heru
riruaxriat irvra^ku pakstitkukeats (106) rihuksu witute-rtt he weax-
rawa-ku ritsta-ke-ts tskdriwiru-tsa'ku ti-tqku kukardrvat tsu-raki
(107) hem axriwa-ku pakstitkukeats paksitsakarad-fu taku r&'tiat
tsii-raki (108) heru axriwa-ku paksdsakdraa-fu tsu-raki werd-
hurghats (109) ndwa irakuksata tswraki he axru-ta axrare-wd-td-ra
hiru axrexktta wekuxreruxiurdwitsa he tdku axraru-wa kiskats he
axrataka-rahat (110) heru axri-kari m-wituxriwa (HI) ndwa
iweraxpaksiriwira^ iri-rdru-tsi weraxwd-ku tirdru-tsi tatpirdxrista
iri-rakuxre-ra he ixrikskqru'ku nqwa tsuraki vwe-re-at (112) hetsi

skull to wander among (e.) for it to be a long time. Girl she is
fleeing there wildcat^ (97) Then said (e.) wildcat and that
one going girl then she sang: (She sings the above song.)
Then said (e.) wildcat, "Daughter, you are saying something."

(98) Then said (e.) girl, *'Dear Sir, he is after me person."

(99) Then said (e.) wildcat, "Daughter anyone I do not fear,
now who is it?" (100) Then said (e.) the girl, "RoUing-
skuU he is chasing me." (101) Then said (e.) wildcat,
"Daughter, anyone I do not fear, (102) that one coming,
he is the only one that I fear." (103) Then said (e.) wildcat,
"Now, daughter now right there go! right there they are
(sitting). (104) See if those if they (plur.) will help you." (105)
And next when the skuU came out from among then he
went on (e.) where he sits wildcat. (106) Just when he saw
him (q.) then he said (e.) "Long-back puckered-up-face
this way did anyone go girl ?" (107) Then said (e.) wildcat,
"RoUing-skuU that way she went girl." (108) Then said (e.)
RoUing-skull, "Girl you are dead." (109) Now that fleeing
girl then she did (e.) she looked about (e.) there he came
on top (e.) it was catching up with her and right here she
took it out (e.) shell, bone to finish arrows and she dropped it.
(e.) (110) Then there were many (e.) they were pretty (q.).

(111) Now as the skull came roUing (e.) where they are (sitting)
he said (e.), "These here I am going to pick them up the pretty
ones and I'll make arrows." Now girl there she went

(112) and then as the skuU went among then the skuU came out

WeUfiah, Caddoan Texts 185

iraxpdkskaa he kuxrapakske-tspa^td iwe-ru'tumra'rat (113) werd*-
ru'tsu rukspiraxra (114:) axrawd*ku tqkutiri*rikstu*ts (115) ru
vrd*ku tS'A'raki witthakta^rwhat he him pi'vaski asku kuwiti-hwrat
a asku tsvskkt axrdmrqke'ats (116) tsiru sikqrdwite'tsikskqsq
(117) aki' tisirqwa*rvki d-ki ruaihute'rihvt sirqkukd^ku (118) he
tira-ta tsu-raki siaxrute-nt heru axriwttska tsii*raki iriwetixrd'Stt
tqku axraspihat (119) tisirqwa*riki pvraski a*ki ira-ri kakuvwihat
a-ki imsikute-rikvt asku karawtte-tsikskasa d asku •tsvskut axra*-
tsikskqsq d asku tsvskitt axra-tsikskasq (120) ird^ta tsu-raki hi
axrqrd'TU'ku he i'sirqwa*riki pvraski siwitihuwi-tsaa irvrutqhu
pirq^u ra*kuraxkusisd'ri (121) he ira-rtki kd'wi-ta pvraski heru
axriwa-ku hii- dra tird-a tsU-raki (122) vrqwihat piraski he si*-
kqrdaxre*ruksa'kvta (123) iriwitiit i-rdwihat piraski wituxra^ru
tqwiksa-pits (124) he pitku rirusiaxrikd*ku trvsikdrqre'tstkskqsq
(125) he ke-tsi vsira*ku he ke*tsi ira-ri sikuxrvtire-hd'riwqrtt vramhat
he kahuraxki'tu stkuxre-rukstai'tqwa (126) heru axriwa'ku piraski
tfki tira^a iriwi'ti* w- rui-tqku axrahuriwd'wi (127) tswraki
witira*ru'ku he sikuxratku piraski (128) heru axriwa'ku trvaxrd'u
ka-wtta heru axriwa*ku ti-ki kasiku-tit tqku tixre'ruxrira*ra heru
siaxrihuwi'tsqwdure^rd heru axriwa-ku triaxra'tsikskqsa ndwa ts'&'at

from among them there he is chasing her. (113) He put them
down what he had picked up. (114) He said (e.), '*Right here
I wiU place them." (115) There that one girl there was a line
of trees and there boy one was so tall and one a Uttle
bit taUer (e.) (116) stiU they were not mature. (117) And here
these two standing and here they were alone they two being
home. (118) And this one going girl she saw them (e.) then
she thought (e.) girl they must be the ones here those that
hve (e.), (119) These two (standing) boys and here brothers
were not there and here the two were alone one not yet
mature (q.) and one a little bit he was mature (e.). (120) That
going girl then she sang (e.): (Same song as above.) and
those two standing boys they two were walking about on the
edge (q.) the way of baby when they would be plajdng (121)
and that (standing) youngest boy. Then he said (e.) '*0h,
brother here comes girl. (122) These boys then they did
not know them. (123) They are the ones (q.) those boys they
number (q.) eight. (124) And two those were at home (e.)
the ones that are not mature (125) and then those two and
then brothers they prepared them (as to what to do while the
older ones were away) those then the whole universe they
knew all about. (126) Then said (e.) boy, ''Son this one coming
she is the one oh way over there she that lives (e.). (127) Girl
she is singing (q.) and they two heard (128) boys. Then said
(e.) the one that was youngest then he said, 'Tellow, you
must kiU it someone must be just chasing her." Then they

186 Pvblications, American Ethnological Society Vol. XVII

ku4aspd'ka'hu (129) hem axriwa*ku tsu'raki d-hu ruUhuocnra'ra
paksu (ISO) heru axriwa-ku piraski ndwa siksa tsu-at tvreara'kaka
(131) heru sire'tirvrihvt ird-ri ka^ki-wihat rutabu tvwu sitixrd-raspe
axriwa'ku ndioa siksa sukswkat (132) hem axri-wu he hiru axre*ka
e tsuraki ru^dxrihu'kat (133) ndwa axriwa*ku pvraski tsu*at suks-
tdtsawu iriwe-dxrait tsuvxr&re-pvm i-mkstdraxra (134) he hd*vxi
hiru axre'ru'ratsa tsuvxre-re-phm (135) he tsii*raki weaxrariru
axrawdska isirasku tskdra irihe- siri-rikstiru (136) ruxrd-ru isi^
kdrare*tsikskqsa (137) Mm axriwttska tsu*raki tsdsvri tirasirdx-
kusta-rUa he* re-si^riruxtsi (138) he weaxrariru a-we-tarukskukstd-
kuksta (139) heru taxwd-kn kd'wi'ta tswat sukspi-ttt (140) ara
tiku'ttksta (141) piraski ruaocrihu-kat tsuskiit irira-tsikskasa (142)
heru axrutsia tsuvocre-re-pvru hiriaxrarwwa raka*ksu (143) heru
axrutsia piraski ird-ri crikuxrixwaki witikuxrutire-spa^wu he weax-
rqra rdkd-ksu (144) triwdiksasa^a piraskisuwa-ruksti tri piraski
iriweaxru'vt (145) trikargaxre-tsikskasa axrawd-ku ndwa tsu-at
sukspi'ttt ira-ri tikii'ttksta ndwa westtatawatsirutiksta wesitatU'tire-spa
(146) heru sixrewatsiru*td heru sixrikqwdwre-rd (147) wdird'kda

stood at the edge (e.) then he said (e.) the one that was mature
(e.), '*Now Miss you were saying something." (129) Then
she said (e.) girl, *'Yes, it is chasing me skull." (130) Then
said (e.) boy, *'Now come on Miss, this is our home.
(131) Then now we two are alone our brothers are not at home
over there they went they are hunting." He said, "Now
come on go on in." (132) Then they went (e.) and there
was the dwelling (e.) and girl she went in. (133) Now he said
(e.) boy, ''Mxss, hang them up." they were the ones sacred
bundles that she had brought (134) and also there they
had them hanging (e.) sacred bundles (135) and girl she was
frightened (e.) she thought (e.) those two alone those he
will be afraid of them (136) the reason is they were not mature.
(137) Then thought (e.) girl even those sitting along the way
and they are mighty, (138) and she was afraid (e.) and she
was going to have run away. (139) Then said (e.) the youngest,
*'Miss, sit down, (140) brother he is going to kill it." (141 ) Boy
he went inside (e.) a little the one that was mature (142) then
he did (e.) sacred bundle he took it out (e.) flat stick (ragged
stick, wide-flat-club). (143) Then he did (e.) boy the brothers
that's what they said he prepared himself accordingly and bo
had (e.) flat-stick. (144) Their name was Wonderful-boy^.
That boy that's the way he is (e.) (145) the one not maturr.
He said (e.), ''Now, Miss, sit down, brother he is going to
kiU it. Now we two are going outside we are prepared." (14(0
Then they went out. Then they stood in (doorway). (147) The
purpose is (q.) their standing in (doorway) girl so she couM

WfiUfiAK CaAdoan Teycts 187

iwesirdkawd-riki tau*raki karaa'sikuksgwa'tsitd (148) U'kaxkat
re^kakuskajt siwitiwh-rit (149) he rawttakardisu ruaxrexpakscriivira
axrakdhat he weaxrahakdrihwrd-ri (150) piraski siaxruxruwkxku
aocrawd'kahu paksitsakdrqd'fu pirgkiitkd*pqa tsU-raki kardrvka-ku
piraski (151) kusikarawitutsiwakumtsiksUi (152) hern axriwa-ku
piraski paksitsakdraa-fu tirekd'ku tsu-raki (153) heru axriwa-ku
paksttsakdrad'fu ruksawgtsitiksa (154) kdre'stiwitsat tritisiraspa-ri
pirardxwaku-at (155) tsd-st-ri rakurihu*ru he tikutpakwratsiksta
heru axriwa-ku piraski paksdsakdraa'fu ka-ki-uxta (156) heriru
axritsdrisa heriru axrutsia iriaxru-td-ri kargaxruxre-ra (157) i-weax-
rapaksaspd'tastt he we ra-ru dxrintpa'rdxkqwatd-ku rdpdxkutsu
(158)^ heru axriwa-ku ndwa wetqraktdrurqhats i-we-rd-ta pirgkutka*-
pgawewitiat (160) he ira-riki piraski he wttixrgha-kdwgis ru witura"
wiras wdihakta rdka-ksu iweaxrurdwi-ras he axrd-wt-ka heru he-taku
axrdwiukvt (161) heru* he-taku raru- axrintpa-ra-rirasat (162) he
we-ra-wiukvt he tstu axrurdwi-ras irgraocra rdka*ksu ra-ru wditahd
ikgrikat ruwdiraxkgas iriwe-wdiku-td (163) iri-kdrare-tsckskasa
ruwdiwa*ku tsU-at siksa tiki we-tiku-td (164) heru axre-a tsU-raki he
hiru axripakstdxkgtusku (165) heru axriat tsUb-raki witira kgrdstd-

not run out. (148) Outside on the door (flap) they two stood
(q.) (149) and suddenly there the skuU came rolUng (e.) it
went by (e.) and it's mouth was getting big (e.), (150) Boys
he was caUing them names (e.). He was sa3dng RoUing-skuU, (e.)
''Children-dead-poor, girl isn't she in there boys ?" (151) They
did not pay any attention to him (q.). (152) Then said (e.)
boy, ''RoUing-skuU she is inside girl " (153) Then said (e.)
RoUing-skuU, ''Have her come out. (154) Don't let me get there
where you two are standing Children-no-good, (155) Even
a big one — he would listen to my word." Then said (e.)
the boy, '^RoUing-skull, she is not going to go." (156) Thereupon
he got angry (e.) thereupon he did (e.) what he usually does (e.)
he being no good. (157) When the head moves (e.) and now
just coals were flpng out (e.) large coals. (158)^ Then he said
(e.), "Now all of you are dead." As he went, chUd-dead-poor
now he went. (160) And that (standing) boy and he patted
his mouth (q.) (warwhoop) he charged (desperately, immediately)
he had the stick (q.) ragged-stick as he charged furiously (e.)
he jumped up (e.) then on the other side he landed (e.).
(161) Then over there just coals flew ahead (e.) (162) and
when he landed then again he charged furiously (e.) that he
had ragged-stick just he struck it (q.) in the middle they
immediately burst (q.) he had killed it (q.)- (163) The one that
is not mature then he said (q.), "Miss, come on, my partner
now he has kiUed it.'' (164) Then she came girl and there
was a shattered head (e.). (165) Then she went (e.) girl she

1 No. 169 omitted.

188 Publications, American Ethnological Society Vol, XVII

rghi^ aaxrargtsakixru (166) hem axriratsdkipu hem aariru'tsu
tsii'Taki (167) m* axritarii*tsu a axraratsararhru (168) tsuraki
wtte-tsikste-hu^u htw tikstquxka-pd-kistt (169) hem axriwvru'tit
a'ta'rgtsckste'hu^u piraski (170) trikdraaxre*tsikskasa he te^tsikste--
hu*u (171) hem axrnm-ku iri-axra^tsikskasa iriwc'tut rwHqku
axrahuriwd'wi (172) ndwa iwe*rdwihat he ke^tsi ruirghurvwi ira-ri
he wesiaxre'td'Vta axrixwakia wesitutsirasku (173) he-tsi iriwekux-
rakataraxkd'd,*hu hem axriwa*ku tsu-raki siMsuxrurdre'rtt wttiha-
tmstdtkari hem axririhiwvkusitd kdu- axrixrurdre-rtt (174) heru
axriratsarikvt tsu-raki tsuvxre-re-pl'm rwaxrutsiratsdre-kiwat (175)
hem axmtsia rikvsu d pahuks d qtit a rqktriktaxkitu kutirqra
tsvuvxre-re-pixkat rikutiraxka (176) heru taxwd-ku piraski e-kqa
tiki f^a^tatsiks tsu-at rakuwd-ruksthu (177) hem axmtsia tsiU'raki
witukstd'tqwe nxkurdraxra tsapat kitskqa-xns (178) kd4qre*riwis
triwite^ru'ruksct (179) ndwa hem axmtsia tvtqkxi he riaxrdhura*-
rqwant rikvsu rikistd-ka a rikistdxkqta a rikistipvku a* urqaxka-tit
a rikistdkqrus sihuks (180) tswraki rikuxrukstqkiriktqra hqwd
pahuks (181) heru axrirardxkqru kitu (182) iriwewUuxrq*a
ts'A'raki kitskqdxns irgrardxkqrwku (183) e aocrarake-a irirutqhu

had (q.) a grooved rock she pulverized them (e.) (166) then
she gathered them together (e.) (pieces). Then she put them
down (e.) girl (167) then she built a fire (e.) and she burned
them (e.). (168) Girl she was happy (q.), every way he had mis-
treated her. (169) Then they sat down (e.) he would be happy
boy (170) the one that was not mature (e.) and he would be
happy. (171) Then said (e.) the one that is mature (e.) they
are the ones way over there they that Uve (e.). (172) Now
when they stayed there then — those travelling brothers
then they knew it (e.) they would say (e.) now they two have her
(173) but then the grass was coming up. Then said (e.) the
girl, * 'Prepare the ground there are many weeds." (q.) Then
they proceeded to cut the grass (e.) all they fixed it (e.). (174)
Then she took them off girl sacred bundles she untied them
(e.). (175) Then she did (e.) corn and pumpkin and beans
and all kinds of seeds she had with her in the sacred bundle
they were inside. (176) Then he would say (e.) boy, *'0h,
partner I think girl (daughter) is a prophet." (177) Then
she did (e.) girl the way was among (q.) to have them women
shoulder blade (178) hoes these they used as (q.). (179) Now
then she did (e.) right here then she laid out rows (e.) corn
white-corn and yellow corn and speckled corn (egg corn)
and blue corn (black corn) and shrivelled com five, (180)
girl she had the seeds also pumpkin. (181) Then they
planted them (e.) all. (182) She was now using (q.) girl shoulder-
blade as she was planting them. (183) And it was a long time

WeUfish, Caddoan Texts 189

rakutaxraxkd*wgd (184) hern taxwd-ku tswraki tiki sikare'siwa
ruiriraturukstakurare-riku (185) he ke-tsi piraski ruwititdxtqvt
irikdrare'tsikskasa (186) aki* ru^we-ta-rat iriaxrahuraxku mtiraxku-
tdu~tu (187) heru taxim-ku piraski iri*kdraaxre*tsikskasa (188) tiki
tsU'Ot iwetiwd-rnksti trrtaratutsikstd-kd-ri he were-tatpa irikuxrqit
(189) he iwerara-k^-ru he rahi-ri weaxrakguki-ats (190) hawd
pqhuks weaxrqhakdsixke'tsit heru taxwa'ku piraski s-kqa tiki rw-
tratdwd'wi (191) tswat iriwe'tiwd-ruksti (192) re-ksu iriwitutaktaix-
ku a pq'huks d qtit (193) heru axriwa-ku tsu^raki tiki ra^ru sikqre-^
sitgru (194) tirate-hat irirurahe-ra rqkutdrau (195) iweaxrarake^a
he axrakdi'Sat tswraki (196) he axru*ta re*ksu i-ratqwi hiru axritaxpa
heru axriratsdrikvt (197) heru axrirgrikata'qt heru axrirdhqru
re-ksu iriwe4iit uradxka4it (198) heru* siaxriwdistftd ^i-ra^ki
(199) heru siaxriiva-ku u-kaa triwetuxtdhqre (200) e hqwd axrqra'-
ke-a he hqwd pqhuks siaxrdra (201) hqwd rusiaxrutsird-hqru (202)
it'kqa hqwd wituxtdhqri (203) wesiaxrdwqa piraski (204) hqwd
rmiaxru'tsirq'ra qtit (205) hawa rusuixrutsird-haru (206) kHu
w'ffuxrq^a kusikqrewtte-rdi-ta isira-ku piraski (207) ke-tu kdixri"

(e.) the way it is when the plants would come up. (184) Then
she would say (e.) girl, 'Tartners don't you two go where we
were preparing the ground." (185) But then boy he would
steal over there (q.) the immature one. (186) But when he
AV'*iild have gone where the field is (e.) when he would steal
o\rv (q.). (187) Then said (e.) boy the immature one (188)
"Partner girl she is wonderful. Right there where we were doing
thus and now there are plants standing whatever they are."
(189) And when it was a long time then finally the patch was
high (e.) (190) also pumpkin the vines were long (e.). Then
said (e.) boy, **0h, partner, those hanging there (191) girl
she is wonderful." (192) Corn he meant (q.) and pumpkins
and beans. (193) Then said (e.) girl, ''Sons, just don't
ynii pick them. (194) There is a certain time when it is good
1 1 I )ick." (195) When it was a long time (e.) then she went among
(e.) girl. (196) Then she did (e.) corn that one hanging
there where grains on it (e.) then she picked them (e.). (197)
Then she took them up (e.) then she put them in water (e.)
corn they were blue corn. (198) Then they two began eating
them (e.) boys. (199) Then they said (e.), "Oh, it tastes
good," (200) And again it was a long time (e.) and again
pumpkins she brought two (e.). (201) Also she put them in
water for them (e.). (202) Oh, again it tastes good, (q.) (203)
when they were eating (e.) boys. (204) Also she brought them
for them beans. (205) Also she put them in water for them (e.)
(206) because it was for this reason (q.) they two did not know
(q.) those two (sitting) boys (207) because they were of

190 Publications, American Ethnological Society Vol, XVII

ruhura tvrdwihat a the rdxwihat tsU^raki iri'i-rau kdu iriru stwi-
tutsitahetspd'wis kusikarexre-rd-i'ta qtit a irarutspd-m pdhuks a-
kc'tu (208) heru axriwa*ku tsu^raki (209) ndwa tiki rakis srsukspira
heru axri'tsia wewtteruruts rdkis (210) heru axriwa-ku tukstdktqru
ri'ksu (^11) heru axrirvtaru heru axri'tsia ti trirdtuxra-kd'ri
rqkurqraxkiwira (212) a^axrixrqtsdhisit (213) he hqwd ruaxri-tsia
dtit axrixtdrqu a* axnxril'tsu (214) ha*wa axrwtsia pdhuks he
axrarqtsdkipu iri- hqwa- ratuxrakariusu*ku pdhuks werqkurqtsa-hvsu
(215) heru axrutsia pqhuksdra-su he axrixrqtsdkipu a*ru axritdhaktit
tsapat (216) a irqwihat piraski kusikarexre-rukstd-vta (217) rihuk-
su kuxrikspdd'hu tdraha (218) awe'terqraspigt tdraha pvraski he
te-rqra ikd-tit he hqwd wttd*raxwi'tat qwiska4it (219) heru sixrvwa'ku
piraski tsi sikuxrawd*ruksti (220) aru-hirahurl-wi he kdu wererdvta
tird/wihat tri i-ru-ta (221) heru axriwa*ku pvraski Tidwa tsu*at ndwa
ird'ri wetixwqki raku-hu raweta*usta ndwa heru irikuxrardvta
rqkiisqkurukstqrd ra-kuwitsahu (222) nxiwa irikuxrvra'udu he
axrqwa-ku piraski ndwa tsii*at iriwetqwitsdusta (223) ndwa ruiriax-

separate these here living and those there girl there the
one she is. all right there they got acquainted with the taste
of them (q.) they did not even know beans and those others
pumpkins and all. (208) Then said (e.) girl, (209) ''Now
boys, wood you two pick up." Then they did (e.) they
had (q.) wood. (210) Then she said (e.), "Let us pick corn."
(211) Then they picked, (e.) Then they did (e.) this way we
do when roasting them. (212) Then they dried them. (213) And
also they did (e.) beans they picked (e.) and they put them
down (e.) (214) also she did (e.) pumpkins then she gathered
them together (e.) where also the way we always do pumpkins
when they are dry (215) then she did (e.) watermelons and
they gathered them together (e.) then she built a cache pit
and stored things in it (e.) woman. (216) And those (plur.)
boys they did not know (217) only they probably used to eat
buffalo. (218) When they woidd go hunting for them buffalo
boys then they carried with them spear^ and also they
would have wraps (q.) tanned buffalo robe dyed black. (219) Then
said the two boys (but they were wonderful (220) also
those travelling about and all they knew these here living
(plur.) the way it is). (221) Then said (e.) boy, "Now Miss,
now my brothers they have decided to come, now they are
going to come." Now then the one that knows when the
day is to be for them to arrive. (222) Now at so long a time
Then said (e.) the boy, "Now Miss, they are going to
arrive." (223) Now this is the day he meant (e.) (224) when

^ More familiarly called ikts, the above name is sacred. It is a spear taken
on buffalo hiints, well-polished and sharp, four feet long.

Weltfish, Caddoan Texts 191

rutstakurkxku (224) iriwmxrawttsaustarit (225) hern axriioa-ku
pirctski tsu*at criwerisakwru ira-ri rawdsqustant he kitu ista'kd*ruru
iratutsiksta-kd-wa^ocri (226) pdhuks dtit rikvsu (227) he iriruxrq^a
ira-ri rqwitsqhu rixrakdwaats (228) he ke-tsi ka-wita taxwdka-hu
ird-ri itaxri sika-tse-a a-ki tdxwitska ka4sirisqwa itaxri* sire'ru
(229) ruxrd'ru kdrqre-tsikskqsq piraski (230) taxwa-ku ira-ri
kqrqrdtqrq sitqkitdwiruksta tri-sirqtse-ku^^ he ira-ri kaskurd-u he
iriretpd-kasta (231) ira-ri tirastdpihat itaxri sitse-ruks kakuraherasta
tqku siispiru-tit (232) wttika-sirakqtsiksitsqrakskdru-ku (233) ketsi
ruxra-m piraski witiaxruxrird-ra (234) tikdrqre-tstkskqsq iwera--
tsiksku-stqta itaxri i-ra-ku (235) nqwa e riweaxrawawd-ku ird-ri
kitu weqxrutirehqriwdriku (236) heru axriwa-ku piraski ndvxi
tsu-at rdhe-sa ird-ri iwetawitsdu-sta (237) heriru axrutsia tsii-raki
kdu axrqrakd-ruxkdrq^u iweaxrdhe-sa (238) witiwau-hat iaxrawd-u--
hat e hiru axrakitqwihat aki* iriwekutiit (239) heru siaxriwa*ku
piraski tsii-at ru-werqxwihat ird-ri (240) he piraski rurusiaxriwa
iriaxraxwi'hat (241) ru-sixrdwitspa ird-ri iriaxrqxwihat (242) heru
sixriwa-ku ird-ri ti-ku tsu-raki (243) heru axriwa-ku tri-rqrariktisu

they are going to arrive. (225) Tlien said (e.) the boy, *'Miss
when it is that day my brothers for them to arrive and all
you must cook that we were working (226) pumpkins beans
corn. (227) Then so that they can brothers when they arrive,
tor them to eat. (228) And so youngest he would say,
Brothers sister we will be related to her." For he wanted
(e.) we could sleep together sister they are to her (229) for
the reason he is not mature (youngest) boy. (230) He would
say (e.) his brother there is no doubt they are going to leave
it to you how we should be related to her and brother you
will give the way to me and I will say that. (231) ''Brothers
you sitting here, sister let her be related to us. It is not going
to be good anyone of you to lie with her (232) you will always
be making yom- thoughts mean (q.)." (233) But it was because
\ K>y he was working for his own sake (e.) (234) that one immature
he was happy because of her (because his thoughts were stuck to
her) sister that one. (235) Now then he said these words (e.)
brother entirely he was preparing him (e.). (236) Then said (e.)
Itoy, "Now, Miss, tomorrow brothers they are going to
arrive." (237) Thereupon she did (e.) girl everything she
prepared foods (e.) and the next morning (e.) (238) there was a
hill (q.) that hill (e.) then there they sat on top (e.) and
here it was they. (239) Then said (e.) the boys, ''Miss,
there they sit (e.) our brothers." (240) Then boys they went
there (e.) where they were sitting (e.) (241) they two got
there brothers where they sat (e.). (242) Then they said
"Brothers there is (sitting) girl." (243) Then said (e.) the

192 Publications^ American Ethnological Society Vol. XVII

iriwe'sitastarahmitit (244) kd*wUa kitu ram witiwawdkd-hu axra-
wd'kqhu (245) l*kaa tsu-raki iriwetiioa'ruksti (246) hern axriwa^ku
irirarariktisu piraski iriw&tiit ru*i'tqku axrahurivxi'wi (247) ax-
riwd'ku he riwekwruruksta rdkuretsaxriksd'ra ruxra'rexku rakurax-
kitud-ra (248) i-axraiva^ku piraski ti-sirastatara^u triwetira rwixtaku
axrahuriwd'wi axnxrardxra rdkiri'ku (249) iriwesire'Sta-rdhuritct

(250) he irdwihat piraski he rikutararauxioiat ta*kdski (251) he
riteruxtsa ika*tit ke4u wttikarexreruksi-ta heru axre'tatoirda-hu
tsuraki trii-ra-ku axratdtsd-hu (252) he kttu weaxrarakdrurutspa
(253) riki'su dtit d pahuks (254) H^kaa piraski wttiratsikste-hu^u
wesirite-nt tsii^raki d siaxrixrardxhurutspd*wu td-kaski (255) d
axrixwaki tsii'at tiwe*re*sirvruts td-kaski (256) heru texwaki iriwe--
sitastarghuritit (257) nqiva hetsi i-rd/wihat he rixtvakid-hu tixwd*-
ruksti piraski (258) trikuxrasaku^^ he weaxrukira*ruu piraskiripaxki
astd*te'hura*ra crvsid'tse-ru (259) heru axriwa-ku kiripaxki tri'axra*u
iri-axraku'tika (260) ndvxi wiskutsu ira*ri iritaskitawi (261) he
ira*Ti kaskura'U kqrardtqra sitqru*usta (262) heru axriwa-ku tsvskiit
iri-axra-tsikskasq piraski ndwa ird'ri tdtdska rakuuxrahtse'd-ra
(263) he ke'tsi tqku axrd'ku kd'Wita (264) heru axririwaki piraski

oldest one, "You two have done weU." (244) The youngest
everything just he talked about. Then he said (e.), (245) *'0h
girl she is wonderful." (246) Then said (e.) the oldest one,
boy, ''They are way over there those that live (e.)." (247)
Then he said (e.) "Then it seems as though for them to cause
them to get acquainted." he was meaning for them all to get
together. (248) Then said that (e.) boy this, "You two are telhng
they are the ones way off those that live (e.) they that have
them (e.) seeds. (249) You two have done well." (250) Then
those boys then the packs would be so high dry-meat,

(251) And each would have (lying) ceremonial buffalo hunt
stick. Because they did not know each other then they came
down (e.) girl where she is they arrived there (e.). (252) And
everything the foods were placed about (e.) (253) corn beans
and pumpkins. (254) Oh boys they were happy (q.) when
they saw her girl, and they placed bundles for her (e.) dry-
meat. (255) And they would say (e.), "Miss, these things are
yours dry meat." (256) Then they would say, "You two have
done well." (257) Now then those there then they would
say they are wonderful boys (258) there was a day and he
was anxious Uttle boy for it to be settled what relation she
should be to us (259) then said (e.) the little one the one (e.)
the one that killed it (e.) (260) "Now hurry brother you are
the one to decide (261) and brother you must give it to me
there is no doubt they are going to give the matter to you."
(262) Then said (e.) a httle the one that is mature (e.) boy,
"Now brothers I want for it to be decided." (263) And then

Weltfishy Caddoan Texts 193

Tbdwa tsU'ot rurihi'tqku ke-suksuhuwi-tit (265) heru axriraxkawi-ttt

(266) heru axriwa-ku iriaxrgrariktisu (267) ndwa ird-ri tirwhu^u
tiratgraktdxka*wi ti-sirakuxti siraxrdhuras tsU-raki (268) he ird^ri
kgrexrasi'ku he karddse'tsikstchu^u ira^ri kitu tdtarakatsikste-hu^^
(269) he etu tird*ku tsu*raki heriwe-re^ rui*tgku axrahwiwd'wi
rdkiri'ku axnxrgrdxra (270) ndwa weretstxrd'kgwa-xtsu rgku-
rukiwira (271) he re^tqtsiks iriruraku^uxrd'te-hat rgtsgkukutu-kvt
(272) heru axriwa-ku piraski rvdwa ird'ri e*re4uxra*rdixku (273)
ndwa ru isira'ku irvtsvskut ratsikskgsa riwestxrd^u rdkuwa-ka
trisirdku^u tsii-raki (274) heru axriwa'ku piraski ira-ku Tidwa ird-ri
tatttska ratkuwa'ka ti trvkdrare'tsikskgsg nawa ird-ri kasvrdpakttks
iwesirdskuru'ha (275) ndwa ird'ri tira^ku trikuruxriwd-kasta
hdrikasirapitska kdwita Lrikiixrgwd-kasta heru axriwa'ku a-wit ndwa
ird'ri ndwa irikasirdpttska vri*rdtitska* rdtkuwa-ka (276) heru
axriwa*ku piraski ira^ri tatdska rdtkuwa-ka ird-ri irisitspiru-Ut
he kdre-ruraherasta (277) witikgsirakqtsiksdsqrakskdru-ku (278)
tsi re-titska ita-xri siratse-ku (279) kitu ruaxririwaki urgri-sd
iwetdspd-ku (280) ruxra-rg*a kd-wtta kdu axrgwawd-ka kgkura-he
wdiraskuxrgkuxkdkusku tsi tiwerd'ku ita-xri ruraherasta kdu rux-

hcre sat (e.) the youngest. (264) Then they said (e.) boys,
"Now Miss, over there sit down." (265) Then they sat down
inside (e.) (266) then said (e.) the one that is the oldest (e.)

(267) '*Now brothers the affair is (the reason) we are in here
these two that found (e.) girl. (268) And brothers you are
not sitting and you that are not happy brothers all we are
ail happy (269) and because this girl it is she way over
there they that hve (e.) seeds that they have. (270) Now
we are eating something different (271) and I think it is the
thing at the end for us to join." (272) Then said (e.) boy,
*'Now brothers I mean (273) now those two the one a httle
that is mature they have given him the matter to speak that's
how they shotdd be related girl." (274) Then said (e.) boy
^bat one, "Now brothers I want to speak. This one that

immature. Now brothers you must be sure since you have
gi\ (Ml the matter to me. (275) Now brothers this one whatever
he is going to say you must agree accordingly youngest what-
cver he is going to say." Then he said (e.) first, "Now
brothers now you must agree to what I want to say." (276)
Then said (e.) boy, "Brothers I want to say, brothers,
if one of you should sit down with her (marry) then it is going
to be no good. (277) You will always make yoin* thoughts mean
(you will fight). (278) But I want sister for us to be to her."
(279) All they say (e.), "Right you have spoken." (280) Be-
cause everything that he said, "It is no good for you to make
your own soles (q.) (moccasin) but since this one is here sister
it is going to be good all your feet she will take care of." There-

194 PtibUcations, American Ethnological Society Vol. XV II

rakastargtsikstdtoa-vd heriru sixre-a itd*xri (281) heru acrriri-wi^ki
tsU'ot aiksu'ka ruaxre*hu*ku^ (282) heru axriwa-kn iaosratsikskasa
ndwa tsiti*at ita-xri wesitata (283) i'kga piraski iriaxruxrd'ru
weaxrakakts (284) ndwa sirird^re-hats itaocri wesire*ru (285) ndwa
axriwa'ku iriaxrarqrikttsu ndwa tswat ru i'tqku tiduraxku tvku a-as
tituriku (286) heru axriwa-ku pi-raski iriaxratsikskasa ndwa itd-xri
heruxre.tsunsta d-as tirasku (287) tiwesiratutsirasku heruxre4siiista
d'os (288) heru axriwa-ku dsku tvrdwihat ird^ri ndvxi rit'ta-suxta
rurire'turaxku (289) taspd'kasta tsu^raki wesitatutsirasku (290)
wesitdtku'ttt paksitsakdrad'fu (291) ru vrvrd^ku id*sti trikasitvitsat
(292) tiwd*kasta isu'kat ndwa tiki kirusvra he respa-kasta ti^taku
iritati'ra tirirasku (293) tatixraitusta ruweraxku tsU^raki kurasixrau
ru irixrapihat he rixrirdxwitsat axritsiktsirasku he sire-tirikisit
he rixwaki ird*ri rdskuxri-tsts (294) triweti re*sd'ru axre-turariku
(295) a- axratsikste-hu^u resd-ru iweaxruxrctsis heru axriwa-ku
rc'sd'ru heru axrutsikdksa rdhiku-tsu (296) suksiMtawi-tit he
isitsaxkdat tire*turu*ta (297) triwetiuxikitsdxkaat rakuturaraspata-
siru'tit (298) rurirakuktakuwttspu iri4'ra*ku tsu-raki he riraxkitu'a

upon they were to her sister. (281) Then they said (e.)
"Miss, come in." Then she came in (e.). (282) Then said (e.)
that mature one (e.) (oldest), '*Now, Miss, sister we are
yours." (283) Oh boy the one that did it (e.) he was happy (e.),
(284) Now they finished it sister they were to her. (285) Now
said (e.) the one that is the oldest (e.), '*Now^ Miss, over
there there is an encampment. He is there (sitting) your father
he has a camp." (286) Then said (e.) boy, the mature one (e.),
**Now, sister, he is going to find out your father you are
here (287) since you are here with us he is going to find out your
father." (288) Then said (e.) one these brothers, *'Now
you are going where the dwellings are. (289) You are to say,
'Girl we have with us. (290) we have killed it Rolling-skull.'

(291) There where he is her father there you must arrive.

(292) He will say, *Go in now son, where do you come?'
And you must say, 'Over here is where I come to where you
are. (293) I bring the word there she is girl your child way
where we live, and it chased her there the one that was keeping
her (e.) and we saved her. and they said my brothers
for you to know.' " (294) This is the chief that has the encamp-
ment. (295) And he was happy (e.) chief when he found out
(e.). Then said (e.) chief then he called him (e.) the brave.
(296) "Get mounted and go among the village this village
extending." (297) As he goes through the village with the news
for the people to begin to migrate (298) for the migrants to arrive
there where she is girl and they wiU all join-together. Just
when morning came (q.) then they spoiled (broke) the camp

Weltfish, Caddoan Texts 195

rihuksu witqhk'sa he axririturawdhuru (299) heriru are^ktakura-
raspa*tasimxrit ru* werqraktqkuwitspu tri* irdwihat piraski (300)
iriwe-Utdmat pi-raski tri-rukstaitustaxra (301) ndwa ruwe'ra'-
raktakuwitspu trvra-ka-wi piraski (302) kurghus rawUe-wari ax-
ratsikste*hu*ru iweru^tdke-nt ruriruwitvwa'ku kurghus iraku piraski
iriru'witiwa-ku riaxrarariktisu wttuxrdixku (303) ndwa pi-rg^u
turaxkitu wetaskitawi axriwd-ku kitu wekutatgrd-ka-ra^a (304) idx-
rgwihgt piraski iaxruxra-ru-a^ tgwiksa-pits (305) he wekurdhd*rg^a
iwe ra-ru rhku irukstturdraxra he rihe rekitgwi piraski (306) trim*
witiretsdxriksa vrirqraxkdud'ra (307) ru- triru ti-tsire-tsis irdwihat
pi-raski (308) akita-ru iwergratsqwe hiru axrura'hi (309) kurqhus
witqruraktapirihu^u irdwihat (310) inxrdraxra rdkiri-ku a he-rdwihat
ire'ra-i'tqwi ra iriwerwrira'te'hai iriwerwraxkitu-a iraktgkqwu tsikstd
triwe-rutsutsira'TU,

(e.). (299) Thereupon they proceeded to migrate way off the
migrants arrived there where they lived the boys. (300) He
is going among boy the one that had had the news. (301) Now
when they had arrived there, the migrants where he Uved boy
(302) old man he was going about (q.) (excited) he was happy (e.)
when he saw them immediately he said (q.) old man that
boy he said thus (q.) the one that is the oldest (e.) he meant
(q.), (303) *'Now child the whole camp you are the leader,"
He said (e.), ''AU you are my children." (304) Those (sitting)
(e.) boys those that number (e.) eight (305) and now those
are his children. Now just he sits the one that had the camp
and the other he is leader boy. (306) Thereupon they became
acquainted when they joined together. (307) There thereupon
they found out those (sitting) boys. (308) Tribe that which is
among there it was good (e.). (309) Old man he loved them
(q.) those (sitting). (310) Those they had seeds and these
others that they know. Now this is the end of it since they
joined together they migrated well. That is aU.

THE ROLLmO SKULL.

(Free translation.)
There was a camp and in a certain part of that camp Uved the
Rolling-Skull. He was very wicked and planned all manner of evU.
The head chief of the camp had a very beautiful daughter and one
day the Rolling- Skull decided that he would have her to take care of
him. The skull rolled over to the chief's house and when he got
inside he demanded that everyone leave but the girl who was
henceforth to take care of him. To this the chief consented as he
knew the strength of the skull's evil magic ; and so everyone left
the house but the girl. When the skull decided to kill someone he
would get ferocious and would roll about so that large coals flew

196 Publications, American Ethnological Society Vol, XV t J

from within it, striking the object of his anger and killing him.
When the people came out of their tents and saw what danger they
were in, they packed up their belongings and moved away.

And so the skull was left alone with the girl. He heaped all
manner of cruelties upon her while she was with him. He would stab
her with a burning stick and he would order her to rake up hot
coals with her bare hands ; at one time there were large ugl}'^ insects
upon the skull and he would demand that she pick them off. Some
time passed in this way and finally the skull thought he would go
off on a trip. But first he wanted to find out if the girl would try
to escape and so he deceived her by saying he was going off to get
her some food but actually he simply went a short distance and
hid near the house to watch her. When he saw that the girl did
not try to run away he went off on the hunt and found a large herd
of buffalo. As he rolled about hot embers flew from him and by
this means he killed one buffalo in the herd. He took the meat
to the girl and when he got there he announced that he had now
come home. Now that he felt reassured that the girl would not
leave him he would go out and hunt various kinds of animals for
the girl's food.

In the lodge there hung a sacred bundle and as he was leaving,
the girl's father had told her that he was leaving his bundle behind
and that in it was the power to protect her. He was doing this
because the skull was so evil and because her life was in danger,
and all the people had concurred in this as they feared him, and
he was leader of the whole camp.

The skull again went hunting and while it was away a wonderful
thing happened to the girl. Inside the bundle were all kinds of
planting-seeds, pumpkin, corn, watermelon and striped pumpkin.
The voice of the bundle told her that her captor would be gone for
some time. On the outside of the bundle were tied a war club and
some smooth plum sticks. The voice told her to take the things
that belonged to the bundle, a pouch of water, some large sand
burrs, and some pieces of shell. Then she was to flee to where
certain animals were who would protect her from the skuU. The
second of these animals was very ferocious and was feared by all
others. About his den were scattered bones of all kinds including
those of the buffalo upon which he preyed. There were four of these
ferocious animals but if three of them could not help her the fourth
certainly would. Then she set out as she was directed, carrying the
things on her back. If the skuU in his pursuit were to approach
her too closely, she was to throw behind her one of the burrs she had.

When the rolling-skull got home and found the girl gone he
was furious. When he found the girl's footprints he said, ''No^\ ,
my girl, you are as good as dead." He meant that he would kill
her for trying to escape. Then he rolled off in the path the gii i
had taken following her footprints. Meanwhile the girl had droppt !

Weltfish, Caddoan Texts 197

the sand-burr and when the skull got to that place he could not
pavss for there was a big thicket of thorny burrs. About this time
the girl got to a valley where a mighty beast Uved. All about his
den were scattered the bones of his prey. As she approached the
den she sang, ^

''A girl is coming to the one-who Uves here

A girl is coming, a girl, a girl."

Then she continued :

^'Dear Sir, there is a ferocious person
Coming on top of that hill."

Then the beast answered :

''Greetings, daughter, what were you saying ?"

Then she repeated:

"Dear Sir, there is a ferocious person
He is coming chasing me,
He is coming on top of that hill."
Then the beast assured the girl that he was afraid of no one and
inquired of her who this formidable person was. She answered.
'It IS the RoUing-skuU." Then the beast sighed and said, "Oh,
daughter, he is the only one I fear." This animal was a large bison
calf. He directed her to another animal who hke himself possessed
great powers.

Then the girl went on over the hill and after she had gone for
some distance, the skull had managed to come out of the thicket
and liad rolled up to the den of the bison in the valley. He was
very angry and as he approached he called the bison insxdting
names. "You flat-white-nose, did a girl come by here ?" Then the
bison answered, "She went off in that direction". The head rolled
on and when she saw that the roUing-skull was catching up with her
she dropped the water she had with her in the path behind her.
In this way the road was made more difficult for the skull and the
girl had more time to make her escape. At last the girl came to
a grove of cedar trees and among the cedars Uved *a big bear. Then
the girl sang her songs as before and the bear answered her in the
same way as the buffalo-bison had, assuring her that he feared no
one. But when he heard that his opponent was the Rolhng-skull he
sighed and said, "Oh, daughter, alas, he is the only one I fear."
And he was a really ferocious beast, for the bones of his prey were
stittered far and wide about the place. He told the girl that
further along in the direction he was pointiag out to her was
another beast who like himself was also very powerful and that
perhaps he could help her.

Finally the Rolling-skull got out of his difficulties and following
in the girl's footsteps came to the Bear's den and as he approached
he cried out, "Flat-chapped-feet, did a girl pass here?" And the
bear answered that she had passed by and gone in that direction.

U

198 Publications, American Ethnological Society Vol. X VII

Again the skull went along and when the girl looked aroun^ she
saw the skull coming over the hill and that it was about to catch
up with her so she took out the smooth stick and broke it. Then
she dropped the pieces and broke the other stick. She had taken
both the sticks from the sacred JMindle and now in place of the
broken sticks there was a thickoramble of plum bushes with
such sharp branches and thorns that the Rolling-skull would be
certain to get caught for quite some time. Meanwhile the girl was
on her way to the home of the wildcat and as she approached again
she sang as before and he also answered her in the same way,
assuring her that he feared no one. But when he heard that it was
the Rolling-skull with which he would have to contend he said,
"Oh, daughter, he is the only one I fear, go along in this direction
until you come to some people that I think will help you, for I am
powerless against this monster."

When the skull got out of the plum thicket he resumed his chase.
He came upon the wildcat. The instant he saw the wildcat he said,
"You long-back -puckered -up-face, has a girl passed by here?"
Then wildcat told him she had and pointed in the direction in
which she had gone. "Now, my girl," said Rolling-Skull, ''you are
doomed to die." When the girl looked about in Her fhght, she
saw the skull coming over the hill-top and she took out the shell
she was carrying and threw it in the path. Soon there were many
pretty shells where the one had fallen. When Rolling-skull got
there he decided to pick out the good-looking ones that would be
suitable for making arrow-points. He was delayed here quite a
while and after again chasing the girl for some distance he hid the
shells he was carrying so that he could, go along unencumbered.
Meanwhile the girl came to a grove of trees and as she ran she saw
two little boys there, one not quite as old as the other. They were
at home alone, and finally the girl realized that these must be the
people to whom she was to come for help. The older brothers were
not at home, only the two boys were there. As she approached
she sang the same song she had sung on the other occasions.
The two boys were playing at the edge of the bank as very young
children often do and the youngest boy said, "There comes a girl."
This was a family of eight boys of whom only the two youngest
were at home. These boys were unknown to the girl's people.
When the older brother had gone away they had instructed the
little boys as to what was going to happen and what they should
do, for these boys knew everything that was going on in the whole
universe. The older of the two little boys said, "That's the girl
that hves far away from here." The boys heard her singing as she
came and the youngest said that his brother had better kill what
was chasing the girl. There they stood waiting at the edge of the
bank and when she came the older one said, "Miss, you seem to be
in trouble." "Yes," the girl answered, "the skull is chasing me."

Weltfiah, Caddoan Texts 199

Then the boys invited the girl into their house and told her that
their older brothers were away on the hunt and that they were
there alone. They went into the house and the boy asked her to
take the sacred bundle from her back and hang it on the wall ; there
was another bundle hanging there already. The girl was worried
because only the two little boys were at home and she thought
that they couldn't cope with the terrible skull alone, for weren't
the other beasts very mighty and were they not afraid of the
Rolling-skull ? She was about to run away when the youngest boy
reassured her saying that his brother was going to kill the skull.
Then the boy came inside and took a war club from the sacred
bundle and prepared himself as his brothers had directed. He was
going to fight the skull with the war club. These boys were known
as the Wonderful-boys. And they were indeed wonderful, even
though they were so young. The youngest again reassured the girl
telling her his brother would kill the skull and that now they
wore prepared and would go outside. They stood against the door
flap to keep the door closed so that the girl would not run away
ill hor fright.

Finally the skull came along and it became more and more
insulting as it approached, ''You ragamuffins, is the girl inside?"
When he heard that she was he told the boys to have her come out.
"See that I don't get too close to you, you good-for-nothing children.
Even great ferocious beasts listen to my commands." But the boy
answered that the girl was not going to come out. Then the rolling
skull got angry and advanced toward them saying, "Now you two
rascals, you're going to die." And he let fly large embers as was his
practise when he was bent on wickedness. At this instant the boy
cried out in a war-whoop charging with uplifted warclub. As he
charged he jumped completely over the head and the approaching
embers and then turned and charged again, striking the skull right
in the middle w^ith his club so that the skull was shattered to pieces.
And so the skuU was killed and the youngest boy told the girl that
his brother had killed the skull and that now she might come out.
When the girl saw the shattered head she gathered up the pieces
and pulverized them with a grooved rock. Then she built a fire
and burned eveiy vestige of the pulverized head. At last she was
happy in the thought that it was gone, for it had treated her very
cruelly.

Then the girl made her home with the boys and they were very
glad, especially the youngest. The older boy told the smaller one that
she was one of the people that lived far from where they were.
The older boys who were travelling far off knew all about what had
happened. They talked about the boys and how they had taken
care of the girl.

Spring was coming and the grass began to come up and the girl
told them to clear the ground of weeds. After they had cleared

14*

200 Pvblications, American Ethnological Society Vol, XVII

some ground the girl took the sacred bundle from where it had been
hanging on the wall and untied it. She took out the corn, pumpkin,
bean and other kinds of seeds that were inside. The smaller boy
would say to his brother, '^Brother, I think the girl has magic
power." Then the girl would get her shoulder-blade hoe such as
women were accustomed to use and she prepared separate beds
for each kind of seed. The corn was planted in the following order,
the white corn, yellow corn, speckled corn, blue corn, and the
shrivelled corn; she had five varieties of corn. Then she planted
pumpkin seeds. Now the planting was all done with the shoulder-
blade hoe. After some time the plants would come up and the
girl would say, ''Don't you boys go to the planted fields." But the
youngest boy would steal over and after he saw what was happening
he told his brother that the girl must certainly have magic power.
Gradually the plants grew and the pumpkin vines spread about.
Then the little boy would say, ''Oh, there are strange things hanging
from the plants and the girl must certainly have supernatural
power." He meant the corn, the beans, and the pumpkins that
were ripening. She told the boys not to pick any for there was a
proper time to do that. Finally when she went into the fields she
found that the grains of corn that were on the cobs were ripe and
she picked some blue corn and cooked it. Then the boys began
to eat it and they were delighted with the delicious flavor. Then
after some time had passed the girl brought in two pumpkins
and cooked them and again the boys were greatly pleased at how
good they tasted, and then she cooked some beans for them. These
boys did not know that there was such good food, for they lived
apart from the people who planted, and it was the first time they
had ever tasted anything like it. They did not even know of the
existence of beans, pumpkins and other plants. Then the girl
asked the boys to fetch some wood and they got some corn from
the stalks and roasted it, as we do today when we roast and dry it.
Then she dried some beans and some pumpkins and some water
melons and stored them all in a cache pit. Of all this the boys were
ignorant for heretofore they had probably lived entirely on buffalo
meat. When the boys would go on a buffalo hunt they carried
with them the hunt-spear,^ and they would have wrapped about
them a black buffalo-robe. As the brothers travelled about they

"These were sticks of a hard wood like hickory, taken on hunts and used
for a twofold purpose, — as a drill to dig the holes into which the tipi
poles are set, and as a forked pole from which to suspend the kettle over
the fire. They are five to six feet long, forked at one end, and sharpened
and burnt at the other. In use the burnt point is the drill, while to sus-
pend the kettle, the pole is set into the ground east of the fireplace so
that forked end slants over the fire. The upper arm of the fork is tied
to the poles of the tipi above, while to the lower arm of the fork is tied a
short stick which hangs over the fire, its lower end shaped into a hook
on which the kettle is hung," H. Chapman.

Weltfish, Caddoan Texts 201

knew everything that was going on at home. The boys who were
clairvoyant told the girl that their brothers had decided to come
home. When the day came for their arrival the boy told the girl
to be sure to cook what they had planted, the pumpkins, the beane
and the corn so that their brothers could taste the new foods.

The youngest in conversations with his brother would always
refer to the girl as their sister for since he is the youngest boy
if they were related as sister and brother he could have the privilege
of sleeping with her, for it was often customary for the youngest
boy to sleep with his older sister. He would say to his older brother,
"They wiU certainly leave the matter of deciding her relationship
in our family to you and when they do, let me make a suggestion.
I will say, 'Brothers let this girl be related to us as a sister, for
otherwise if one of you were to marry her there would be constant
dissension among you/" However, the little boy was not talking
from a disinterested point of view as he would make it appear, but
was planning to make things come out for his own benefit. He
Uked the girl and hoped that she would be as a sister to them, and
to this end he thoroughly coached his brother. At last the day came
when the brothers were to arrive home and the girl set to work
preparing the food. Next morning they saw some people sitting
on top of the hill and those were their brothers. The boys pointed
them out to the girl. Then the boys went to meet them and when
they got there they told of the girl. The oldest brother praised
them for what they had done. Then the youngest told them aU
about what had happened and about how wonderful the girl was.
And the oldest brother told them that this girl came from a tribe
that hved far away, a people that were cultivators of the soil, and
that through her their people and her people would become known
to each other. Then the boys helped bring home the huge packs
of dry meat and when they got to the house the girl had prepared
corn, beans and pumpkins. The boys were very happy when they
saw the girl and the fine food she had prepared. They set before
her many bundles of dry-meat as a gift. They praised the two little
boys for taking care of her and helping her. They would say
''those boys are really supernatural."

Meanwhile the youngest boy was very anxious to settle the
matter of how the girl was to be related to them. He would urge
his brother to bring the matter up as quickly as possible before
his older brothers. He reminded him that the decision would rest
with him and that he should be sure and let him (the youngest)
have the decision his way. Then the second youngest put the
matter before his brothers and they said to the girl, ''Now, Miss,
sit down right here." Then the oldest brother addressed them and
said, "We are all gathered here today to discuss the girl that our
little brothers brought into our home. Brothers, we are all very
happy to have her. Her people live far away from here and they

202 Publications^ American Ethnological Society Vol. XVII

have knowledge of planting-seeds and it is for this reason that
we are eating new and different foods. I am of the opinion that we
should take this opportunity to get acquainted with her people.
The matter of how the girl should be related to us I think we should
give to the second youngest boy to decide." Then the boy said,
'^Brothers, I want to leave this matter to our youngest brother
and whatever he may say I hope you will abide by." Then the
youngest said, '^Brothers if one of you should marry the girl there
would be constant dissension among you, and so I want her to be
related to us as a sister." Then all said, *'You are right in what you
have said." Then the youngest added, ''You should not be making
your own moccasins and now that the girl is to be sister she wifl
take care of that for us." And so it was decided that the girl should
be their sister and they called in the girl and the oldest brother
said to her, '*Now, Miss, you are to be our sister." And so the
matter was decided and the youngest boy was very happy.

Now the oldest brother talked of the girl's people and said that
her father was going to find out where she was. One of the boys
was delegated to go to the chief, her father, and when he was asked
what his mission was he was to tell him that his daughter was with
them and that they had killed the RolUng-skull. When he got there
he told the chief his message as he had been instructed and told
him that his brothers had wanted to inform him. The chief was
overjoyed and very grateful and he called his brave who was to
mount his horse and ride through the village to announce that the
people were to move camp to where the girl was staying. They
broke camp early the following morning and set out for the boys'
camp. The boy who had acted as messenger was leading them.

When they arrived at the boys' home the chief was very happy.
He went about greeting them. The old chief immediately appointed
the oldest boy as chief of his people. He addressed them and told
the eight boys that they were now all his children. The chief is
retired and the oldest boy now leads the people. They became
acquainted and joined as one tribe. The old chief loved the boys.
The wonderful boys learned that these were the people that pos-
sessed the way of the planting-seeds. Now this is the end of the
story. And ever after they travelled about together and they
prospered.

Weltfish, Caddoan Texts 203

38. THE MAK WHO MARRIED A BUFFALO WIFE,
A COMANCHE STORY.

pi-raski a tdrgha, ndnxta*
(1) irvaxrutsiksdhu raxku4urdru4a (2) ire^turarwta heru
axriraxkqtawa^wu (3) iriwertxrdraspe tritirutsiksahu tdraha nxku-
raraspe (4) heru wekuxri-ut (5) he axruksiu'td-hu triraxkute'hat
tdraha (6) dwit iriwesixrixraiwttsata irdte*hat (7) he axrixwgki
1 iwere4e'hat tdraha (8) ndwa he ire-tu-ru'ta heru tarwtsia (9) heru
taxrdstawu arwsa irvraxkukdtarvru (10) rqkuktdxruriwa*wi
tdraha (11) ndwa ke-tsi heru ra-rwtsia piraski weraxrdstawu tiraku
piraski (12) wde^rurukstdrihu^u piraski rdku-ku a rihuksu taxwvtiku
heru site'rutslrarukquts (13) heru ritaxtsd (14) nxmtska^ tsikstit
dspqri (15) tsi iriwitvtslks witerukskdrahd-a (16) he irdku piraski
wttu-xpirqre (17 ) ndtva iwera-ru-rarit iwerdra^wiruxtard (18) heru
witiaxrutsiruwqhijL^ru heru qxrikitqwt*ttt (19) nqwa ruwerara*wvrat
ruwetiat tdraha rqkuktdxruriwd-wi (20) he ira-td piraski he ti-tqku
axrdruxpqtsuhdtqsq atd-rvka pdtswu pakstitkukets (21) he i'weax-
ra-ta he riweaxru-vt piraski (22) ke-tu irwta heriaxre'rurakdraha'"
(23) ruwewite-witsat triaxrardte-kat tsaxriks heriwedxrakqri tdraha

Boy and buffalo. Comanche,
(1) The way it used to be (e.) when the camps were lined up (e.)
(2) those camps extending then they all went hunting (e.) (3) they
were hunting this way that used to be buffalo when they
would hunt. (4) Then it would be far (5) and it used to be
far off (e.) where they were at the beginning buffalo, (6) at
first when they found these there where the edge is (of the herd).
(7) And they would say (e.), *'Here is the edge buffalo." (8) Now
then that camp then he would do (e.) (9) then he woidd
tie (e.) a horse the one that is swiftest (10) to chase about
buffalo. (11) Now then then he would do thus: boy there
he tied it (e.) that boy. (12) They held it great (honor) (q.)
l){jy to have and just when they stopped (sat down) (e.)
ih( n they built him a bed (13) then there he lay. (14) They
wanted well him to Uve. (15) But that was their way (q.)
they were meticulous. (16) And that boy he was a handsome
chiid (q.). (17) Now he had it since he is going on the warpath.
\ \^) Then he dressed himself up (e.). Then he mounted (e.).
( M)) Now he had gone on the warpath he went buffalo to
hunt them. (20) And that (going) boy then right here
he had on the side his quiver (e.) he would have it across his
shoulder arrow quiver wild-cat (21) and when he went (e.)
then he was that way (e.) boy {22) because the way he is
it was their pride (e.) (23) when he was near there (q.) where
the edge is (e.) people there's where there are many (e.) buffalo

204 PitblicationSy American Ethnological Society Voh X VII

riwemtite'hat (24) ru ke-tsi iwere-mtsat piraski (25) ndwa heru
raru*t$ia weraxtird-kawat a rvksu (26) rdht-ra kukskitiiks iratirdk-
taxra tikspakid-hu tuxratsai-ta-hvt iweqxrutqairqhdksitd he axri-ras
tdrgha vri irdkariksdwqra he axruxra-riku'ruxkvt (27) ram siwi-
tirektaxkdkawd'kat ke-tsi iriruraxkuktarwatg (28) raxkuwitskqa
tird'ta riku8te*ku'tit (29) ndwa ruiriratstardu piraski hetaku axrak-
tdru'vt tdraha (30) he* ti*axrdtqwiat tar aha taraha-kipiri'vu witii-xre
(31) tira4d piraski he riaxrurirdxkd-at he axruturd-witsat (32) he
riweaxraptxkitawu taku rd*ru wttvtsat (tirHqrakdsapira-rawva)
(33) tdrahd irrre*tsapirarawi'd (34) hawd cstu pitku we^ra-ruriktsa
(35) heru irmxruxrird-rat kukarawitiwvhd-ku (36) d'ki iriwekute*-
ruxrira'a pi-raski ird-ta tdraha witqkvtsuat rw ra*ru witdxrqwvtd
kitsvkdrikat (37) he axrqwitska piraski pd-ra rihuksu siatdrikstu*-
waxra d-ki (38) tsertt kuti-wttska^'^ tdraha vrahqku sirakurikstaxra
piraski d'ki kutqrirutste (39) ru ke-tsi pvraski hern hem axriwttska^
ka'ki^ rdtkuhwkvt tuxrg?^ irurd^hiwd^ra (40) nqwa wemra^rutsia
piraski ru-we-rd-rat irimwitihqku (41) k&tsi irahqku kuxrawaruksti

that's where the edge of it (herd) is. (24) There then he had
arrived there boy. (25) Now then he did thus: he took
the bow out (e.) and arrow. (26) Finally about four that
bow he has they call it he touches them upon against^ that's
when they Hned up (e.) and they charged (e.) buffalo where
the herds extended (here and there in groups) and they rode
among (e.) (27) just they cut them up (q.) (scattered them about).
Then each would chase a bunch (28) he wanted (e.) this one
going to kill it. (29) Now the one I am teUing about boy
over there he drove a bunch of buffalo (30) and there was
among them buffalo a young buffalo he was handsome (q.).
(31) This one going boy and he picked it out (e.) and he
caught up with it (e.) (32) and there he had his arrow prepared (e.)
here just he shot it (q.) (here where our ribs extend) (33) buf-
falo where those extend over (between rib and -hip bone). (34) Also
again two (second) there the arrow sticks. (35) Then he chased
it (e.) it would not fall (q.). (36) But it had a purpose in connec-
tion with him boy that one going buffalo there was a stream
(q.) there just it sat down in the water (q.) (e.) in the middle
of the water. (37) Then thought (e.) boy secretly just
I ought to take the two arrows out but (38) purposely it wanted
buffalo that one sitting in the water to have the two arrows
boy. For it liked him (39) and so boy then then he
thought (e.), ''I cannot I to go in the water because of his
fine clothes." (40) Now he did thus: boy he went off. It
stayed in the water (q.). (41) And that one in the water she was

1 Four extra arrows are put against the bow while in action.

Weltfish, Caddoan Texts 205

(42) he haraaxruhs tri i-rdtsaksu rqkukisika (43) hetstaa*he kux-
rdkatahat (44) ndioa rwe*Ta4a he wesiruriksta if 45) he ird*ta piraski
he kukdruxra-tsiksta kuwetasaru-vt i-ra-ta taraha (46) tsi tdrgha
he piraski weruxrd^a iweranrutste'a-ra (47) iweraxwari taraha
kdrgkut ru vweraxwari ru'we-raxtau-kvi tstu trvaxrate-hat (48) he
ke-tsi irdwqri taraha he tskqra rard-vta i-rdxwqri e vrdxwqri ndwa
ru'irikuxrardte-wd'hat he rqwdqkardisu d-ki wekutetskiriku (49)
ndwa iweaxrqraks'ru he axrgru arvkis witv pvta (50) a titqku
tdra-tse'hat e* ke-tsi tihetqku raru- sita-rwhurgrq^a (51) hern tqrwtsia
ari'kis tikuaxriwiwa-ki (52) he irgkq'riu tdrgha kitu kiwi-ku he
sixre-rd't'ta irariki arvkis trikuaxre-ha-u (53) ird-riki arfkts
ruiriwekuwite-ha isirurikstaxra piraski (54) he ira^riki hem ta-rat
arvkis irirexkuraxkusisa-ri (55) hern texwgki tira-a kqrere^a ari-kis
tiiriratdrapa-riki (56) heru siteruxwirdrgas ari-stt arvpdhat dsika-
keritste (57) heru texwgki arvkis ihe* rakdriu (58) he axra^rwrd'kita
isikargrerirutsite-u toetqrurd-kita iaxrixwake-hu (59) id*sti td
ratsakuxra-kd-ru (60) he tqrurdkita sirexkuxrirdxwqri (61) he
rahiri wekuxra'tsikskasa ari'kis he kuxratku tirdra'ku ia*sti ru ihe

wonderful (42) and it could not where there it was shot to
live. (43) Nevertheless it got out. (44) Now when it was going
then it had his two arrows. (45) And that one (going) boy
then he didn't pay any attention to it there was something the
matter that one going buffalo (46) but buffalo — boy
it \\ as because it liked him (47) that one going about buffalo
it did not die. There that one going about (e.) it went among (e.)
again where the edge was (e.) (where the herd was). (48) And so
that one going about buffalo then alone it knew that one
going about (e.) and that one now where the herds are then
suddenly and so it was pregnant, (49) Now it was a long
time (e.) and it had (e.) calf it is (q.) male. (50) And right
here would be the edge of them and then over here just
they two would roam. (51) Then he does thus: calf those
this high. (52) And that many buffalo including bisons
and they knew it that one (standing) calf who made him (e.).
(53) That one (standing) calf there it was his father (he was son
of) his two arrows it has boy (54) and that one (standing)
tbon he would go (e.) calf where they would be playing. (55)
Ti n they said this one coming don't let him come calf
rigi 1 1 i lere where we are (standing) (56) then they would chase him
themselves young calves they would not like him. (57) Then
they would say (e.) calves — those many (58) and it is
because (e.) they did not like him it is because they are saying
(e.) (59) his father that one the ones that eat us. (60) And
it for this reason they would chase it about (e.). (61) And finally
it was mature the calf and he heard this way his father

206 Publications, American Ethnological Society Vol. XVII

ra*^u ari'kis (62) heru axriwa-kn atira td4atku piraski sirakukux-
rirdxwari (63) e re-tatku ru i'tghu alias dxrqtvru criwitqrurdkita
pi'ts tisirikwru (64) axrqti-ru alias he kukqrereskutsirarikdd-hu

(65) he riru'vt atira tisqkuru'ku ratkuwitskd* alias kqretixrdtqruxku

(66) tskdra rqkuwdwa'riki ari-kis isd-sti a ia-sti he tihuri he dtiwa-nt

(67) he ke4si tqUtska alias kqrexrdtqruxku (68) heru axriwa*ku
tsustirq^u heririi'vt tiki ricritqsi'l a*as ralsakuxra^kd-ru (69) ndwa
herire'tttska arfsct tdtuxrq*^ taldska a^as irqsixku*u (70) hern
aocre'ravtqwt'ltl piraski arvkts (71) he iwerdra*ke*ru he- taratsiks-
kdtqu^kvl ari-kts (72) heru taxwa*ku Isustirq^u ktrikerwvl raxkw-
Istkskdtqku ari'kts (73) heru axriwa^ku ari'kis Idtistka alias
rdlkut&rd (74) heru axriwa'ku tsuslirq^u ti'ki luxra/uxtqwi d*as
raskute*rtl irititl ratsqkibxra'kd'ru (75) heru axriwa^ku Isustirq^u
a-kdreresiwitsuxta tuxrauxtqvn (76) hetstqahe" ari'kts axrawilska"
(77) heru axriwd-ku Isustirq^u ititskd* d'as raskute'nl lirimxlsi
rariksisu dkiUfru lirdte-hat he werilaklalsqus (78) he su-huri wetq-
raxkdta triwetatsqkuraktqrdspia he werilaktMsdus liwerqrdxwaa
(79) heru* ketslikutsu liat pe*nksu (80) irtliit raxkuwilska" kira-

that — one that is calf. (62) Then he said (e.), ^'Mother
I heard boy when they would chase me (63) and I heard way
over there my father that is mine (e.) that's the reason hate
these me. (64) That is mine (e.) my father and you never do
tell me. (65) And it is that way, mother, there will always
be a day when I think my father I haven't any. (66) But then
when they stand about calves their mothers " and their fathers
then they are together and they would stand. (67) And so
I think father I haven't any." (68) Then said (e.) his mother
"It is that way, son, that is your your father the one that
likes to eat us. (69) Now that's what I want myself I did it
I wanted your father for him to be yours.'* (70) Then thus
he came to find out (e.) boy calf. (71) And it was a long time
and he would get stubborn (thoughts would go against) calf.
(72) Then she would say (e.) his mother, "What's the matter ?"
when he would be stubborn (e.) calf. (73) Then said (e.) calf,
"I want my father to see him." (74) Then said (e.) his
mother, "Son that way is hard your father for you to see
they are those those who hke to eat us." (75) Then said (e.)
his mother, "You are not going to get there it is a hard matter."
(76) Nevertheless calf he wanted to (e.). (77) Then said (e.)
his mother, "If I want your father you to see, they are
mighty really tribes that are at the edge and now they
are hungry (78) and this way they are coming hunting they
are coming hunting for us, and they are hungry these that
are coming. (79) Then far off ahead he goes scout. (80) So
they are when they want see if I can see anything buffalo

WcUfi^h, Caddoan Texts 207

ku1cusiutsirae*Ttt tdraha istd-ru-ta (81) heru axriwa-ku tsdpat he
re-tsakuhurahatsista itttskd* d-as raskute-rit (82) hetstda-he^ taxwa-kH
arvkts e-re'titskd* alias ratkute'Tit (83) he axtqwa-kn tsdpat ndwa
d-as wetasute*nksta (84) he ke-tsi rerd-tqra itsakuhuritsqkawdrika
he retsqkuhura'hats (85) Ks*tu wituxrardixku irararirdspqd he
a-pd-ru sirite*nt ntsirixruriwi-ttt asirixkwttt (86) wttuxrardi-xku
tsdpat irawa-kahu ikararuksitskd* sirakuwqa (87) axrawa*ku ndwa
tretatstxwduxta d-as irira-ku kqresurdriru (88) aki kutira-ku irirq-
kuxra*rexku ni*ra'riruqriustqrtt (89) hem axriwa-ku isd'Sti rihuksu
iras tatsixwduxta ka'kisdksikat ratsixku'wqra (90) ndwa ru'we-sv-
raxwa rihuksu iras (91) a^we-texre-sa^ iritqku kqraraxkuwqri hi
risitdocwiru4tt (92) sqkuxkitu he risitaxraxkdku (93) a rihuksu
ta-rdtke-a heriru sitaxwa ratka-hakt^tu he sitaxwa sirurd^riru i-tsix-
wqra sdksikat kgtsqkuhurahats (94) irituxra^a iras isirdwari heru
axriwa-ku tsdpat ndwa wituxrdvxku arfkcs ndwa tiriratki'd-ra ndwa
ruriwetqtsixwitspduxta vrira*surdtshhat (95) triwetqtstoswdspduxta
ka-sitdraxkis (96) ndwa iwe-riratke-d-ra isixraspd-tasit (97) nduxi
ru-rikuxrirdtkaha-rqudu rqwitqkardisu ari-kis istu a-ki we^ku'tikuks-
tqkut (98) heru axriwa-ku tsustirq^u siksa kqrdtiwa-kd-hu tritasntd--

if there is a herd." (81) Then said (e.) woman, "And we
two are going to die if I want your father for you to see."
(82) Nevertheless he wotdd say (e.) calf, '*I want my father
I to see." (83) Then said (e.) woman, ''Now your father
you are going to see. (84) And so it is doubtful. If they fool
us then we have died." (85) Because she meant (q.) those
coming in front and secretly they would see it they would
get in their path then they kill them (two). (86) she meant (q.),
woman, he that would be saying he that didn't want them
(two) to come. (87) She said (e.) ''Now we are going to go your
father where he is. Don't be frightened." (88) For there is
a way that she meant that he is going to be afraid of.
(89) Then said (e.) his mother, "Just when night we
are going to go. It is not daytime for us to go." (90) Now
there they went just when night. (91) When it would be morn-
ing where anyone they would not go about and they would
stop there. (92) All day then there they would stay down.
(93) and just when when night would come thereupon they
go (e.) all night then they went they are afraid if we go
daytime we will be dead. (94) That's why night they go.
Then said (e.) the woman, (now she meant (q.) the calf)
**Now tonight now we are going to arrive there where the
tracks begin. (95) Where we are going to arrive you must be
strong." (96) Now when it is night they started on. (97) Now
at a certain time of night suddenly calf back then it had
fled. (98) Then said (e.) his mother, "Come here, didn't I say

208 Publications, American Ethnological Society Vol, XVII

nsta (99) d*ki iriwekutirate-hat tsdxriks Takusurdtse*hat d-ki
iriwe'kutira ari-kts istu irqkukstdkuku vrvkuxrasurdxkaha tsdxriks

(100) heru taocwa*ku tsustira^u siksa kqrdtiwa*kd'hu tuxrauxtqwi

(101) hdwa tsi'Tu tiratsixwqri he- re-rdtqra (102) heru te'rd arl-kis
he ra-hvri kuxrutqtsikste-a irutkaha-rqwi tsa*xriks (iru'tasuxkaha*-
ram) he ra^hiri rutatsikste-a iwe'sira*ku siksikat (103) he ihe we*-
raratked-ra heriweaxrawd-ku tsdpat ndwa iriwetqtsixwttspduxta
iritiretiiraxku (104) iwerqratke-u he iivesirewd iras d'ki wekqrexrvvt
he ke'tsi tisirdwqra he ari-kis he tdxkukstqkut i-stu (105) iruxrd-ra
tsdxriks irikuxrardxkqha (106) heru taxwa-ku tsustirq^u si'ksa
tdsitska d'os raskute-nt he re-suxte-nksta (107) hqwa istu ru te-ra he
rawitqkardisu hiru axre'ritii'ru'a iras irvhiu ram* witc'tuxkirard-
ioata*rua (108) he aoorqkiwiktaxku^ he trisixrakdtqwa iriwe-siwitiki'
tawa-nt iras rdriwi-tsu rardtke-a^riusuku (109) d-kga tiaxre-turua
tairu wdiraxkiriku i-we-sirakitqim^riki (HO) heru axriwa'ku
tsustirq^u ndwa iriitutd-ra irikasutsia (111) heru axrutsia tsustirq*u
he wttixrqtawihurat he* ru-axra^rant he hiru axri^ tsdpat (112) heru
axriwa-ku ndwa wituxrdvxku ari-kts trisutsvksa (113) he ari-kis

that's what you were going to do ?" (99) And here it was the edge
people the edge of the tracks. And so that's the reason calf
back that he was running that's how the tracks smelled people
(human), (100) Then said (e.) his mother, *'Comehere, didn't
I tell you so it is difficult (101) also while we are here then
it is doubtful." (102) Then he would come calf and finally
he became accustomed to it those he is smelUng people (those
tracks he smells) and finally he got accustomed to it, when
they stopped (sat) daytnne (103) and — the next night then
said (e.) woman, **Now we are going to arrive there where
the camps are." (104) That night then they were going at
night and then it probably was not far and then these two
going then calf — he would flee (e.) back again. (105) Those
coming people that's their smell. (106) Then said (e.) his
mother, ''Come on you want your father for you to see and
you are going to see him." (107) Also again then he would
come and suddenly there the camp extended this way
night it was just the camp appeared bright and clear (q.),
(108)and there were sand-hills (e.) and that's where they (two)
went up there they (two) were standing on top night just when
it would become night. (109) Oh this camp extending this way
(e.) yet they were awake (q.) when they were standig on top.
(110) Then said (e.) his mother, "Now whatever I do that
is what you must do." (Ill) Then did (e.) his mother, then
she threw herself down and there stood then there it is (e.)
woman. (112) Then she said (e.), "Now!" (she meant (q.) the
calf) ''You do that." (113) Then calf it threw itself down

Weltfish, Caddoan Texts 209

rwwtUaxrita'wihurat (114) he him axra*rqnt piraski tikuwtti*hu*rat
wituxpi-ra-re he axrqwitat ari-pdaxraxkata he rire-witat (115) ka'a
ira'tiki tsustirq^u he axrqwitat tsahu*ki arwtqrttpdtstqwa (116) heru
aacriwa-ku tsdpat ndwa tiki ru'we4d'suxta tiriretu-rwi vxtqku ikqhdx-
riri d*as trite-ka (117) tsi*ru kitu tiwihat id-sti isd-sti d itaxri kttu
tiwihat (118) he ra-riruxra-te ira^ku d-as tikirikd'hu*^ kitu pvra^u
he raktd'tstksta (119) tqriruxrd-te tdkti rqhite'nt pi-rq^u he te*tsikste*~
hu*u he ti-ra-suxtarit he iskirikdskd'at iritvtsta u*kqtat iriti d-as
(120) a- ti'tqku he irira-ku kurqhus a tsu-stit a hetqku itaxri axrq-
wihat (121) heru isutsia a isu^kat d-as he re*wa*kasta su-huri tiki

(122) heru ri-wa'kasta art tiki iri irdku pi'raski he rinxkus (123)
heru riwa-ku tqke*svi d-as heru riwa-kdsta piraski a-tids tqtq (124)
he irdku pvraski id-sti a isa-sti ha kitu* irikuxrutakitsvsu heru
texwqki suuxrurds tsqpat (125) e* kakdxwitska piraski (126) ndwa
iw&rqwa'ka piraski iwe-rdwi-ttt irvra^ku (127) heru axriwa*ku tiki
a-as tqkd'si'i heru aocriwa-ku piraski atiastqta (128) rihuksu* triwi-
tiwa*ku heru axriwa-ku kurahusq^u hdri kqrdtiwa-kd-hu tsdpat
su'ksurqs irqwa-kqhu kurahus he rixre'tsqrisa-ri (129) heru axriwa-ku

(114) and there there stood (e.) a boy. He was this tall (q.)
he was a handsome child (q.) and he was wrapped (e.) yel-
lowish-red-calf-robe and he was wrapped in it. (115) Oh,
that one (standing) his mother then she was wrapped (e.)
buffalo-robe holes around the hide (peg-holes). (116) Then
said (e.) woman, ''Greetings, son, there you are now going
to go this (end of) the camp over there in the middle your
father that's where his dweUing is. (117) Yet all they are
living his father his mother and his sister aU they are
living. (118) And he likes to that one (sitting) your father
he is kind all children he loves. (119) He likes to someone
to see child and he would be happy and there since you
are going to go then peep in with one eye it is going to be he
west side that is he your father (120) and right there then
here he sits old man and old woman and over there sister
they sit (e.). (121) Then do thus: then you must go in. Yo\ir
father then he will say, 'This way son.' (122) Then he will
say, 'Ob, son here that boy,' then he will place him there.

(123) Then he says, 'Who is yours your father.' Then he
will say boy, 'My father you are.' (124) And that boy
his father and his mother and aU he was related to then
they would say, 'Find a woman.' (125) And he wotdd not
want to boy." (126) Now when he said that boy when he
sat down where he sits (127) then he said (e.), "Son, your
father who is he?" Then said (e.) boy, "You are my
father." (128) Just when he said that (q.) then said (e.) his
father, "Look out, didn't I teU you wife to find." That
he is saying old man and he was scolding him. (129) Then

210 Publications, American Ethnological Society Vol. XVII

pirocski alias tsi-ru ruxra-rexku iwirixre'tsdnsa-ri (130) heru
axriwa*ku pvraski alias tatiwakkks tikaratituitskga tsa-pat ratkuhuras
(131) tirdruxrd-rwa tsdpat kakatirdvta he weaxrawa'ku rw ihe
ira*riki tsapat iwakd a- as tiki asas kar&ku (132) he sa^ku d-hu heru
axriwa-ku tsdpat iwd*ka kiriksruxru-hu'ru asas tird'ku riwd-ka
ndwa kirikeru'vt (133) heru re-siwa-kasta alias tira-ku a-tira ruirikux-
rarikdtiha^a he axrgsukstaktaxkdtqat e iaxrasuksaktdxruri-wa (134)
he a-tira ti-taku pttku riksiri axrdxtsat ti-taku hawd cstu pitku
wituxtsak atird (135) axrakuksau-kvt he hiru dxrasiri'a (136) e
irikuxaxrdskuha iraku pvraski ruriru witiwa-ku d-hu alias ku^ite-xra
piraski ruwitikusd he axrarikdlawvttt (137) axriwa*ku iriti kutdlix-
ra^u he kare-ri tvtaku (138) heru axriwa*ku pvraski tiki ikiru-raat
dsas (139) heru axriwa-ku piraski Idku Ivku (140) heru axriwa-ku
pvta eru* sisikspa (141) e-kaa pvraski kitu* siaxrixrqhukalaiwari
sidxrixrvkakis (142) heru axriuxvku piraski ndwa ruruksd asas
tiki (143) heru axriat piraski heru axriwa-ku wedxrawttsata iri
rd'ku isd'Sti alira dtias tiwd-kd'hu rusisikspa (144) heru siaxriwa
(145) he ke*tsi pi-raski he weaxravxvku alias tsaxriks sika-kva sitva
tdraha a arvkis (146) tatirdvta rutrilirawa-ka tira-td piraski iritu-vt

said (e.) boy, "Father, wait." Meaning in his scolding him.
(130) Then said (e.) boy, "Father I am truthful the reason
why I don't want to woman to find (131) these many women
I do not know. And she had said (e.) then that other one
(standing) woman, if he says your father, ''Son your mother
is she living?" (132) Then you must say, "Yes." Then
she said (e.) woman, "If he says what's it all about your
mother here if he says 'Now what's the matter V (133) Then
you must say, "Father this one my mother it was some
certain part of the year and you all went hunting (e.) and
you were chasing them about (e.) (134) and my mother there
two with arrows you pierced her (e.) here also again two
she was pierced (q.) my mother (135) she fled into the water (e.)
and there you came (e.). (136) and I am your child." That
boy thereupon he said (q.) "Yes, father that's my child."
Boy then he picked up (q.) and he placed him on his lap (e.).
(137) He said (e.), "That is my child but he is not right
here." (138) Then said (e.) boy, "Son where did go your
mother?" (139) Then said (e.) boy, "Here she is." (140) Then
said (e.) man, "Well, you two come here!" (141) Oh, boy
all they carried him about (e.) they hugged him (e.). (142) Then
said (e.) boy, "Now let her come your mother, .son."
(143) Then he went (e.) boy. Then he said (e^ when he
arrived (e.) there the one is his mother, "Mother, father
says 'you two come.' " (144) Then they two went. (145) And
then boy then he said (e.), "Father people they are not.
They are buffalo and calf. (146) I know it that which he

WdiJiisJt, Caddoan Texts 211

(147) ndwa herw siaxrihii*pa il-kaa tira4d tsapat wituxre ruritax-
rikitsawa (148) he tire4uraxkti he rarikscsu weaxritaktdtsaus (149)
irvrd'ku pvraski heriaxrawi-ttt (150) hern axriwa'ku piraski
axruxrexku tsapat krra (151) he axrawd-ku tsapat tasirdvta (152)
hern axrutsia axreksnhat axriwa^ku hd- sire* sir irikstsawa pvraski
wite-tsikste-hu^u i-we-siruxrikse^nt (153) heru axriwa-ku vra-ku
tsapat (154) ndwa he r&wdska* piraski rdkute-nt e tiwerute'rit
taraxkisiri rdwitsa (155) heru axriwa-ku tsapat he a*sku retpd*kasta
tvwe'siratku (156) asku retpd-kasta tiraspd-wqri he tirakitsuhat
U'ksawdxtsatstd'hts karesikvka tirdkira-rdwara (157) kirakusird*-
wttsat iri-ratitska^ rakura-witsata (158) ndwa vriwetiwa^ku kw-
kqrardkukfka iriwe-tirixrquxtdwvru (159) heru axriwa^ku tsdpat
tatirdi'ta tire-turwta (160) ruxrauxtdwi*u dkqwa*xtsisu (161) hs'tu
wewititaktqtsdus (162) heriru axre-kdruru tsapat (163) heru
axrutsia takaskiripaxki a dhttki (164) kurqhus hdri kuwitit'tu
kurqhus ira*ku iwe^rqa (165) a* kqrdqxrrkqrihqts he axrakdwaki-ta
(166) hqwd tsit'Stct hawd kardaxri-karj/hats kitw riaxri-ta itdxri he
sikqrdaxririkqri'hats he weruaxriraxkitsqwa heru axriwa-ku piraski
tsapat axruxrexku rariksisu wetitaktqtsdus (167) he ira*ku tsqpat

said this one (going) boy it is that way." (14:7) Now then
they went inside (e.). Oh, this (going) woman she was pretty
(q.) she was all greasy (e.)- (148) And these dweUings —
really they were hungry (e.). (149) That boy then he sat
down (e.). (150) Then said (e.) the boy meaning woman,
"What about it 1" (151) Then said (e.) woman, '*You know of
it," (152) Then she did (e.) she moved her hand (e.). She
said (e.), "Here are your two arrows." Boy he was happy (q.)
when he saw the two arrows. (153) Then said (e.) that woman,
(154) "Now then he wanted l3oy to see you and now he
has seen you. With difficulty he arrived." (155) Then said (e.)
woman. "And one thing I am going to say since we are here,
(156) one thing I am going to say, These your wanderings then
this stream even if you are thirsty don't drink, these streams
extending forth (157) see if the affair can get to where I want
for it to arrive." (158) Now that she said for him never to
drink she has made it hard for him. (159) Then said (e.) woman,
"I know this camp (160) it is hard food. (161) Because
they are hungry. (162) Thereupon she fed them (e.) woman.
(163) Then she did (e.) a Uttle dry-meat and fat (164) old
man you see, it was so small (q.) old man that one when
he ate it (165) then he did not eat it up (e.) and he filled
up (e.) (166) also old woman also she didn't eat it up (e.)
all they did that (e.) sisters then they did not eat it all up (e.)
and they were all greasy (e.). Then said (e.) boy woman
meaning (e.) really they are hungry. (167) And that woman

212 Publications, American Ethnological Society Vol, XVII

axrawd'ku tatirdvta rwtvvt trirarate-wd-hat taraha (J68) heru
axriwa-ku tsapat piraski axruxrexku (169) ndwa ta'ku ketskusit
rqkuwaktit tire-turu'ta (170) kitu- kusiwa-ku tirgwaktikstard tiras-
takituru-ta (171) d-sku akaraxkdu he isuraktdhe-nt tixwakid'hu
raxkdkusu iritikskarutsiusu-ku tdkaski (172) asku kd-ru he sinxkus
raxkdkusu ru-tuxkitu (173) he a*sku rvAixrikd-ku'Su (174) rax-
kdkusu ru'turaxkutsu he kttw riaocri*ta ndwa (175) iwe-axrdhesa
he irisirixrexku raxkdkusu he hiru taxku iweaxrd-he^sa Mkqruvs
(176) he hiru takgski tdraxkqku tuxkitw a axrixrdkawqats (177)
tsapat irirdkuxra-ru heru axriuxi'ku tsapat ndwa ruksdktqkuhurd*-
raspd'tasit (178) triweruxra^rexku sirixkuktdraspe taraha (179)
iwe^ru^ra-he ha-wa werixrakdwqqts (180) ruiriwekuxraktdkqwu hern
axriwa-ku tsapat tvtqku tqku rukskdtqat (181) weraxkatqat pvta
iri'kurux iweaxrakcta-riki heru axre-rdrwa tdrgha (182) axratqwira
he axrawd*ku tire-rdruat (183) heriru axriwaktit he axrqwa-ku
ti'tqku wewitqra*rua tdraha (184) heru wdixriri-rat a axrvrarq-
huriruxtsi (185) triruwdira-te-hat arixkqwH'tiku he iriruxra tsa/pat
(186) ndwa istu wereaktqkuraxwa he weaxruxkarikstiruxtsi (187 ) he
raru wdura-he tiwenxrdkawq-qtsu (188) he ke-tsi wesvre-rd'vta

she said (e.), "I know it it is way off where the herds are buffalo."
(168) Then said(e.) woman boy she means (e.), (169) ''Now
someone you pick to announce this camp. (170) All he
must say this announcement that he is going to make, 'This
you, the camp, (171) one all the dwellings now prepare!' "
They call it parfleche that's what they used to put them
in dry -meat. (172) Each dwelUng — they put one forth
parfleche the whole camp. (173) And one it stays inside
(e.). (174) parfleche the whole camp then all they did
that (e.) now (175) when it was morning (e.) and the one
they mean parfJeche and there it would be (sit) (e.) when
it was morning (e.) very early (176) and there dry-meat
they would be in (e.) the whole camp then they ate (e.). (177)
Woman the one that does it then said (e.) the woman, "Now
let them all move on." (178) He means to look for them buffalo.
(179) Now it is good again they have eaten. (180) Somewhere
that they were travelling Then said (e.) woman, "Right here
someone let him go up." (181) One went up (e.) a man whoever
it was. when he was standing on top (e.) then there were (e.)
buffalo (182) he came down (e.) and he said (e.) here they are.
(183) Thereupon he announced (e.) and he said (e.) "Right
here they were scattered along (q.) buffalo." (184) Then they
started and they got a whole lot (e.). (185) That was the
beginning of their killing and she caused it woman. (186)
Now back they are were coming and there was a lot of dry-
meat (e.) (187) and just it is good (q.) their eating. (188) And
so they knew tribe that woman her being the cause of it

Weltfish, Caddoan Texts 213

akita'TU i'va'ku tsapat iweruxra'ru^ rixrakawaajts (189) kk*tu
tiwdruksti a ira'ku tsapat a piraski he sikdrexrerdvta trisirqkuiva^tma
he kusikakaruxratsdus (190) ndwa ru* weraraktakuraxwd'Wa tri"
tiru'ta rakwrd'Tcksu rqkii'tat (191) iwere- itat ndwa irdku piraski he
kukuxruksat piraski (192) he ke*tsi isiraku tsapat wekuxrdra'ke'a
sixra-ku a piraski he ra^ra-i-ta tixruhuru kqrardkukvka (193) ndwa
ird'ta piraski rui-we'ra-ta (194) cstu weaxrd piraski kuocrawintstu
he axrahdvsa (195) hem axriwitska piraski kuxrahdtsta-his (196)
hern accriwitska katsturdte-ki'ka'ista wttikituxra'kghikqm (197) hem
axru'tsia ikstri rihuksu- taxmtii'ta rihuksu kuxrqkirdmxtit (198) he
ire-tu'ruhat he aosrawa-kdrqwi-ttt rihuksu iaocrakira'ruktika (199) he
svrdkukstqkut tsdpat d arvkts ruwe^si-razwa (200) heru siaxrva
tdrqha d ari'kis he tireturdrwta axrawqkdxta (201) he rqhvra
axrwaxkaru'watat tihe'tqku a axrawakahU'ta axraw&'ka sitqs-
ird'i'ta iriru4a tisirdwara (202) iriwe*sitia titqku sirnkstqwe (203)
irimxrd*ru dkita-m tiweretsixra-kdwaats sitatse-rd-t'ta (204) tdku
ku raru kqre-sutsia (205) ruxra*rexku sikqrdasiriku'tika ndwa he
ke*tsi iwerdwqkarqwi'ttt piraski mwttirdhuras axrqwitskq^^ (206)
Ivr/iJcu kqresiki'ka iritixruxrardfxku (207) heru axriwa'ku piraski

they eating, (189) because she is wonderful and that woman
and boy then they two did not know what they should eat
and they would not be hungry. (190) Now there they all
w nt on the way it is when there is a real one to be a camp.
(11) There it is camp. Now that boy then he had gone
801 ('where boy (192) and then those two the woman
it M as a long time they lived there and boy and she knew
she made a rule for him for him not to drink. (193) Now that
(going) boy when he went (194) again he was coming (e.)
boy it probably was hot and he came into the water (e.)
(195) and he thought (e.) boy he was thirsty. (196) Then
he thought (e.), **I wUl not drink it let me just wash my mouth."
(197) Then he did (e.) with his hand. Just when he did thus
just when he put water in his mouth (198) then that camp then
there were shoutings (e.) (voices sat down) jiist when when he
put water in his mouth (e.) (199) then they fled woman and
calf there they had gone. (200) Then they were (e.) buffalo
and calf. And these camps they all yelled (e.). (201) And
finally they all came outside (e.) over here then one shouted
loudly (e.) he said (e.) you all know the way it is these two
going. (202) They are the two right here they were among us.
(203) the reason why tribe we are eating we all know. (204)
Anyone probably just not to do. (205) He meant forthem not
to kill them. Now then so they all yelled boy then he found
out (q.) he knew (206) she said, "Don't drink," that's what
she meant. (207)Then said (e.) boy overthere just hewent (q.)
15

214 Pvblications, American Ethnological Society VoL XVII

hetaku raru witiat axriwd'ku criwe*witt(axrduxkd'pd'hs (208) kttu
isiruksku he axTuruksta*he (209) irirurdhe-ra heritaxwttska he
ritarn-vt (210) he-tu iraku piraski heru rihvra he kardaxrika-pa^kts
(211) iriruxraru tsapat ira-ku (212) kurqhus a tsu*sttt a itaxri he'
svre-rurukstapirihu (^1^) piraski iwe-ra-ta iwerahu-kata kitu
sirixre-tsdnsd-ri (214) Tidwa axriwa^ku piraski heriru'vt tdtuxra
tikuxru'huru tisiratvitspaa kukardtkuki-ka (215) heru axriwa-ku
ati-ra kuksxkuxsurd *m (216) heru axrire*surd*ru heru axripatsu-nt
(217) ru we4idt irvsirdwaru wesituratuxkqat raru- iri-sikuxrawa
M'tsi suhuri sikuxrirastat (218) heru iriwesikuxrqwq he isirdwarq
he wesirardi'ta he siteruxrqtuxka wesite-rutstatdta (219) hawd
taxwa'ku ari-kis atira ketsixwiru'tit wetikuwis-ka (220) d-ki hi
axruxrirq^a id-sti axrqwitska alias wekuxrgsuxrgtsqus (221) he
we*ru^axrirqwiu wewUqrdvta piraski axrqwitska alias tiwe*ra (222)
heru axrima'ku piraski atira wetikuxrqtsqus (223) heru axriwa'ku
tsapat trire'hizwa rqkuwdwqa (224) axriwa-ku tsapat piraski atira
he^re-titska kuraskukuxrq*u (225) iri-ri-tsiksd^ri atika dsku tdtuksa
(226) d'ki kututaktqvxku tdpaxrd*rus heru axriwa-ku tsu^tirq^u
kirakqrasitska a-as rdskura*ruhq (227) he kqrere^iwttska tuxra^a

he said (e.), *'I did myself poorly , (208) because those two that
lived here then it was good (e.)." (209) That which is good
whatever he would want then it would be that way, (210) be-
cause that boy then further then he was not poor (e.)
(211) she was the cause of it woman that one. (212) Old man
and old woman and sister and they loved those two
(213) boy as he went when he went inside all they scolded
him. (214) Now said (e.) boy, * It is that way T did it she
made a rule for me when they two first came here for me never
to drink." (215) Then he said (e.), ''Mother give me some
moccasins." (216) Then she gave him moccasins. Then he
got his quiver (e.) (217) there now he goes where the two went
he is going on their path just where they went. Then this
side he tracked the two. (218) And where they went and
those two going then they knew it and he would follow their
path he is following the two. (219) Again he would say (e.)
calf, ''Mother let us sit down I am tired." (220) But then
his purpose is (e.) his father he thought (e.) my father he
must be hungry." (221) And it is just about time he knew (q.)
boy he thought, (e.) ''My father here he comes." (222) Then
said (e.) boy, "Mother I am hungry." (223) Then said (e.)
woman, "There is hay standing to eat them." (224) Said (e.)
woman boy, "Mother I want you to make for me ' (225) the
way they did my grandmother once I ate." (226) And here
he meant ground dry-meat, (groundfluffy, bushy) Then said (e.)
his mother, "You must want your father you to give them
to him (227) and I don't want to because he did not hsten

Weltfish, Caddoan Texts 215

kdraretka^u iriratpa-ka tdhareswtsia hetstqd ru*ta (228) he rikw-
tsikstda rurttuxrardvxku vrdkvka (229) he arvkis ruaxre-tsiks-
katau'kvt he wekdraaxriwitska dtd-a wtte4sikskdtau'kvt (230) ari-kcs
isd*sti axrixwivra (231) he ra*hi*ri axrawa-ku ndvM siksa ndwa
wetatutd*rista trisuxra-rexku (232) heru axre*a ari'kis ru*axretsiks-
tehd'ka (233) tsustira*u axriwa-ku ndwa siksa wttuxrurare ti-taku
(234) axru'ta he axrdsvsat urdriri he axrwtd axreksutsaa (235) he
hirijt aara-ruts tdpaxra-ms axriwd-ku ndwa siksa (236) heru axri-
wd'ku drvkis ndwa ru*ru a-tira (237) heru axriwa*ku tsustira'u d-as
kqresikdruru d'os (238) tsi axraat tsustira'u triruwUe-nt arvkis
(239) ira-riki arvkis d*ki iriwekutuxruri vdsti (240) heru axre-a
wewitiraxkis kukarexrihakqwd-xtsu (241) heru axriwa-ku ari-kis
atias kaweruxrqtsqus axriwa^ku piraski d'hu (242) heru axriwa'ku
siksa atias (243) titqku atira tikutkqru tdpaxra^rus (244) heru
axrutsitsirqsqt ia*sti axixrutsirdspitsat iriaxri-hi^u (245) axreksu-
kd-at isdsti he ta-ruaxrutsia axreksukd*gtq ari*kis heaxrekskqtdJiat
(246) hiru axra-ruts tdpqxrd-rus (247) axrawd^ku ndwa atias
suksdkqwqqts heru axrihd^kqwa^tsusi'tit (248) heru axrivxi-ku

what I said don't do this nevertheless he did it. (228) And
it hurt my feelings." What she meant when he drank. (229) And
calf he got stubborn (e.) (his thoughts bumped against) and
he did not want (e.) to come then he got stubborn, (q.) (230) calf
his mother she was persuading him (e.). (231) And finally
she said (e.), ''Now come here, now I am going to do that
which you mean." (232) Then he came (e.) calf he then
yielded (e.) (his thoughts straightened). (233) Hismother said (e.),
"Now come here the ground is good (q.) right here." (234) She
did (e.) then her foot went in (e.) in the ground and she
did (e.) raise her hand (e.) (235) and there they sat (e.) ground
dry-meat. She said (e.), ''Now come here." (236) Then said (e.)
the calf ''Now go on, mother." (237) Then said (e.) his
mother, "Your father don't feed him your father." (238) Then
she went (e.) his mother he stood there calf (239) that one
(standing) calf then he was waiting for him his father. (240)
Then he came (e.) he was thin (bony) (q.) he hadn't been
eating. (241) Then said (e.) calf, "Father you are hungry."
Then said (e.) the boy, "Yes." (242) Then he said (e.), "Come
here father (243) right here mother she made them for me
ground -dry -meat." (244) Then he took him (e.) his father
he arrived with him (e.) at the place (e.) where (245) she pressed
her hand (e.) his mother and then he did this way (e.) he
pressed his hand into (e.) calf and he took his hand out (e.).
(246) There there were sitting (e.) ground-dry-meat. (247) Then
he said (e.), "Now father, eat." Then he began to eat (e.).
(248) Then said (e.) calf, "Father when you have fiUed up
15*

216 Publications, American Ethnological Society Vol. XVII

arihs atias weiskdwaki-tu (249) he ta*ru isutsia istJcspitua-hat
triaxrukstu'tsi tdpaxrd'rtts (250) isasti weqoiruturdmtsat ari*ki8
(251) heru axriwa'ku isd'Sti vrnva kaxraskdruru d'os (252) kakd-
titska raskuka'Tura'u axrixre'tsqrisa'ri arvkcs (253) rurihvra
wesiwitiwa (254) ndwa axrgwd'ku arvkis atira tikuhatsta*his
(255) hawd tsustira*u iriru ta-ritsdrisa (256) raxkumtskqa vdsti
he hqwd kuxrdsitska aski*ka (257) hem taratsikskataH'kvt he
ra'hi*ri isd'Sti tdrwruuxkttdat (258) he rahiri axrgwd'ku tsustira*u
ndwa siksa wttikiwqhaxku kiwdhaxtd'hi'su (259) he risixrqwq heru
rutsia tsustirq^u hi axre'ksukd'ot (260) axrekskdtqhat he aocra*-
Mtska (261) heru axriwa*ku rusukski-ka (262) heru aocrivxi*ku
ari'kts ndwa rH-ru atira kustidt ratkat (263) heru tdxwa'ha tsustirq^u
d'OJS kqresikikd'rd (264) iriru witvku ari'kts he kuwekqraaxrikttsa
(265) hetsi w^axrukskikcL-hu ari-kts taru axru-tsm aaxrdspiiva*hat
tdraha ari'kts isa'sti (266) heriru axriwHit ari'kts iri' isasti ax-
rasjnwa'hat wewduturardtsiksta (267) he hiru axre-ra id'sti (268)
axrqwd'ku siksa atias (269) atias kqrahatstd'his (270) heru axri-
wa'ku piraski d'hu tiki wetikithatstd'his (271) heru axriwa'ku ari'kts
rvdwa siksa atias ti-fqku atird ti'tU'ta tri' isa'sti axreksukd'ot (272)

(249) then thus do do thus rub your hand about where they
were (setting) (e.) ground-dry-meat." (260) His mother when
he had caught up with her (e.) calf, (251) then said (e.) his
mother, "Now you probably fed him your father. (262) I did
not want you to feed him." She was scolding him (e.) calf.
(263) Further on they were going. (254) Now said (e.) calf,
^'Mother I am thirsty." (265) Again his mother thereupon
she would get angry. (256) He would think (e.), "His father —
also he probably wants to drink." (257) Then he would get
stubborn and finally his mother he would persuade her (get
ahead of her). (268) And finally she said (e.) his mother,
"Now come here." There was a swamp (q.) a dry swamp.
(259) and there they went. Then she did his mother —
she pressed her hand in (e.) (260) she took her hand out (e.) and
water came out. (e.) (261) Then she said (e.), "Drink." (262)
Then said (e.) calf, "Now go on mother. I will go next."
(263) Then she would say (e.), his mother, "Your father don't
water him." (264) Thereupon he stayed (sat) (q.) calf and
there was no more water (e.). (266) But he had been drinking (e.)
calf. Thus he did (e.) then he rubbed his foot about buffalo
calf his mother. (266) Thereupon he sat down (e.) calf where
his mother had rubbed her foot (e.) he was guarding that place
(q.) ij! (267) and there he came (e.) his father. (268) He said (e.)
"Come here father. (269) Father are you thirsty ?" (270) Then
said (e.) boy, "Yes, son, I am thirsty." (271) Then said
(e.) calf, "Now come here, father, right here my mother,
this she did." Where his mother had put her hand in (e.). (272)

Wdtfish, Caddoan Texts 217

hem aarutsia ari'kis he axreksukd'at he axrwta axreksutsaa he
axraldtslca (273) heru axriwa^ku Tv&wa alias sukskfka wetdtuksM-
kd'hu (274) iasH a tartUatsikskd*pd'kis heru axriwa*ku piraski atira
hqwd I'stu M^skuriru'ta ruxra*rexku rqmtskqa askutkdra*u tdpaxra-
Tus (275) he tsustira*u ru tqritsqrisa (276) he ke-tsi rardvta
iru'td'H ari'kis idsti tuxrira'^a isire*rutstqtdtaa (277) karqa-sut-
sirqtsqus a kqrga'sihatstd'his (278) heru axriwa*ku tsdpat he hdwa
kuxrdsitska kqre-sikdrqrw d-as (279) heru axriwa^ku tsapat ndwa
siksa (280) ndvxi he hqwd riru axrutsia witikdtstahd'a (281) heru
axriwa*ku ndwa siksa ruaxrutsia axreksuka-at (282) hiru hqwd
riaxri'ruts tdpaxTd-rus (283) ndwa hqwd ruaxriat tsustirq^u tsiru*
witz'ku ari'kis wetuxruru id'Sti (284) ira'ku heru axriwa-ku atias
siksa suksdkqwqqts (285) tire-ruts atira tikutkqru tdpaxra-rus
(286) tsiru dxriat arvkis arutaxkdscspa weraxkukqkis atias weta-
sdkqwqqts (287) ndwa warwrihi-ra he hawd axraun'ku hHu rurdx-
kurawiutstqu raxkumtska^ atias wekuxrqsatstd-his (288) ndwa
axriwaku arfkcs atira wetikuhatsta'his (289) he tsustirq^u trite-re'-
tsarisd-ri raxkuwitskaa we hd'wa id'sti tasixrira'a rdkuki'ka heru

Then he did (e.) calf then he put his hand in (e.) and he
did (e.) when he drew his hand out (e.) and water came out (e.)
(273) Then he said (e.), "Now father drink! I have been
drinking." (274) His father then he would feel miserable for
him. Then said (e.) boy, "Mother also again do this
for me!" He meant he wanted her to make them for me
ground-dry-meat. (275) And his mother then she would get
angry. (276) For then she knew he was doing that calf his
father his purpose is for the one that is following them, (277) for
him not to be hungry and for him not to be thirsty, (278) Then
said (e.) woman, "And again probably you want to. Don't
feed him your father." (279) Then said (e.) the woman,
"Now come here." (280) Now then again thereupon she
did (e.) there was wiregrass (q.). (281) Then she said (e.),
"Now come here." Then she did (e.) she put her hand in.
(282) There again there they were (e.) (setting) ground-dry-
meat. (283) Now again she went (e.) his mother. Meanwhile
he stayed calf he is waiting for his father. (284) That one
then said (e.), "Father come here, eat!" (285) These here
(setting) my mother she made them for me ground -dry-meat.
(286) Meanwhile he went (e.) calf he would run there (e.)
when he would be happy. "My father you have eaten." (287) Now
further on then again he said (e.) because he would wait this
long when he woidd think (e.), "Father he must be thirsty."
(289) Now said (e.) calf "Mother I am thirsty." (289) And
his mother she scolded him she would think (e.) now again
his father his purpose is for for him to drink, then she would

218 PvJbUcations, American Ethnological Society Vol. XVII

ta^ritsdnsa (290) axrawa-ku isdsti ndwa siksa hawd ruaxrutsia
wctikiwahaxku kiwahaxtd-hi'su he risixrqwa (291) heru axrutsia
axrasuka'at he ax:askqtdhat he axrakitska (292) heru axriwa*ku
isd'Sti rasukskvka heru axriwa'ku hqwd a*as karesikvka-rtt.

get angry. (290) She said (e,) his mother, ''Now come here."
Again she did that (e.) there was a swamp (q.) a dried swamp
and there they went. (291) Then she did (e.) she pressed her
foot in (e.). and she took her foot out (e.) and the water came
out (e.) (292) Then said (e.) his mother, ''Drink!" Then
she said (e.) "Again your father don't cause him to drink."

(This story is unfinished.)

THE MA^ WHO MARRIED A BXJFFAIiO WIFE
A COMANCHE STORY

(Free translation.)

There was a camp and from this camp a party of hunters went
far off on a buffalo hunt. The buffalo would roam far from where
the villages were. When the buffalo were first sighted, it would be
announced to the people that the edge of the herd had been seen.
It was then the custom of each hunter to tie (tether) a fast horse
which was specially trained for buffalo hunting. There was a
certain boy among the people who would do the same thing as the
more mature men did.

The people held it a great honor to have a boy in their family.
As soon as they stopped and camped, they immediately built him
a bed so that he could lie down and rest, for they wanted him to
have a successful life. This was their custom and they were careful
to observe it. The boy that we have already mentioned was a
handsome child. The boy dressed himself in all his paraphernalia,
mounted his horse and rode off determined to join the buffalo hunt.
He had slung his quiver of wildcat skin across his shoidder. He
had worn all his fine regaUa for he was proud of his appearance.

The boy rode beyond the main party until he came upon the
lines of hunters. They were preparing to charge upon the herd.
Beyond the line of hunters there were many buffalo and there
the boy went, taking four arrows from his quiver he placed them
against his bow in readiness to shoot. All were lined in order and
at a given signal they charged on the buffalo. They rode among
the herd scattering them into small groups, each hunter choosing
one to kill. The boy also drove a group off from the herd. Among
this group was a handsome young buffalo. He selected this buffalo
for his kiU and pursued it. When he was close to it he drew his
bow and shot it, his arrow hitting beneath the lowest rib. Again
he shot it and again his arrow found its mark and though he

Wdtfl9h, Caddoan Texts 219

chased it, the buffalo did not fall. The boy thought to himself
that he ought to get back his arrows and abandon the buffalo, but
the buffalo had a plan of its own. It purposely sat down in the
middle of a stream and when the boy got there he would not go
into the water for he would spoil his fine clothes. Then the boy
left the buffalo sitting in the water and went off. That buffalo was
wonderful for ordinarily a buffalo shot in the same part of its
body would have died but this buffalo went on as before, with the
arrows sticking in her side. The boy had gone away not knowing
what had happened in the young buffalo's life. Through its super-
natural power the young buffalo maintained its hfe as it was in
love with the boy. And so it went on and rejoined the herd, and
presently the buffalo was pregnant. After some time it gave birth
to a buffalo bison-calf. The buffalo and her calf would wander
about apart from the herd and as the calf grew he would play alone.
The other members of the herd knew that the boy by means of
his two arrows was father of the calf. When the young calf woidd
try to play with the others they would chase him away, saying that
he was the one whose father was of ''those who eat us". The calf
overheard what they said about his being the son of a human being.
When he grew up he spoke to his mother about it saying, ''Why do
you never speak to me of my father. Sometimes I think I haven't
any father. When the rest of the calves stand about they are with
their fathers and mothers, I think that I must have no father."
Then his mother said, "Son, your father is one of those that eats
us, and it was I that desired that he be your father." And so the
calf found out the truth about his parentage. As time passed the
calf became obstinate and unruly. His mother asked him why
he acted so and he told her that he wanted to see his father. She
told him that this was a very hazardous venture for them as his
father's people were mighty and there were tribes all about the
country. "Moreover," she said, "those people are hungry, and
they come here to hunt and kill us. Also they send out scouts who
roam far ahead of the bands, to see if they can locate the herds.
And if you insist upon visiting your father we are certain to be
killed." Nevertheless the calf insisted and the woman consented,
reminding him, however, that if they accidently met the scouts
they were sure to be killed. She warned him not to be frightened
for she knew there would be times when he would be afraid. Then
she told him of her plan to travel only at night and to rest and hide
in a valley during the day, for if they went by daylight they were in
danger of meeting death. After many days the mother announced
that they were about to arrive on the territory where human beings
were wont to roam and she cautioned him that he must be brave.
When the calf first noticed the human scent he was frightened and
tried to run back. But his mother reprimanded him and called him
back, reminding him that she had warned him before about the

220 Pvblications, American Ethnological Society Vol. XVII

danger of travelling in this region. Soon he became accustomed to
the human scent and after travelling another night and a day the
mother said they were about to come to the encampment. As they
drew closer the calf was again frightened at the scent of the people,
but his mother reminded him that he wanted to see his father
and that he had better learn to put up with it. Suddenly they came
upon the village. The night was coming on and the white tents
stood out in the darkness. They went along the bottom of a
sandhill. They went up a hill and stood there. The people in the
camp were still awake when they stood on top of the hill. The
mother told the calf to do just as she did. She rolled herself about
on the ground and there stood a woman. Then she said to the calf,
"Now you do that," and the calf rolled about on the ground and
in his place stood a handsome boy. He had wrapped about him a
yellow calf robe, and his motherwore a buffalo-robe, with peg-holes or
eyelets about the edge. Then the transformed buffalo woman told
the boy that he must go to the village and he would find his father's
tent in the center of the camp. He was told that his father's
parents and his father's sister would be there. That his father was
fond of children. And that when he peeped into the tent his father
would be sitting on the west side. ''Your grandparents and his
sisters will also be occupjdng their places. When you go inside,
your father will address you as son and place you next to his seat,
and he will then ask you who your father is. Then tell him, 'You
are my father.'" The boy's parents and relatives had all the whUe
been urging him to marry but he had consistently refused, so that
as soon as the father heard what the calf said he began to scold his son.
The boy stopped his father and assured him that it was not as he
suspected, and that he had not known any women. The calf's
mother had told him that if the boy inquired of his mother he must
tell of the incident when the boy had gone hunting and shot a
female buffalo with two arrows and how it had fled to the water,
and that it was through this incident that the calf was his chUd.
Then the boy remembered the incident and said, ''Yes, it is true,
he is my chUd but he is not one of us humans." And he took the
boy on his lap and inquired for his mother and the calf -boy said
she was right nearby. Then the father said that both of them were
to come to his house. Then they all hugged the boy and carried
him about. Then he went for his mother and they both came back
together. Meanwhile the boy explained to his father that what
the calf said was true and that the mother and the boy were really
buffalo people and not ordinary humans.

The woman was handsome and had grease all over her clothes.
The people in the village were starving. When the woman came
in they asked her what she had come for and she answered that
they already knew. Then she took two arrows from her bundle
and gave them to the boy, saying, "Here are your two arrows."

Weltfish, Caddoan Texts 221

The boy was very happy to get his arrows and to see the woman.
She told hixQ that the calf wanted to see his father and despite
many dangers, they had arrived. She also cautioned him not to
drink from any of the streams he came upon in his wanderings,
even should he be very thirsty, until a ceirtain time which she would
determine. She had given the boy a very difficult task.

Then the woman said that she knew that food was scarce in
the camp and so she would feed them. She took a very small piece
of dry meat and fat and gave it to the old man. Although the
portion was exceedingly small it seemed as if he could not consume
it and he was soon satisfied and could offer some to the others.
And they too coidd not succeed in finishing it. They had all eaten
theix fill and were smeared with grease, but still the food was not
gone. Then the boy again spoke to the woman about the pUght
of the whole tribe and of their hunger. She said that the herd was
far away but she would direct them how to get some food for
immediate needs. An announcer was to be sent about the village
requesting every family to take a parf leche and pack it up as if it
were full of dry meat. When morning came the parfleches were
full of dry meat and everyone in camp had plenty to eat. They
were all grateful to the woman and she said that they were now
aU to decamp and get ready to go on the hunt. Everyone was happy
again for now they had eaten. When they had been on the march
for some time she directed a man to climb a neighboring hiU and
scout about for buffalo. Then he said he had found them and
announced to the people that the heyd was near. They made a
bountiful killing and had plenty of dry-meat, so that now every
one felt happy again for they had food. Ttey knew that the
wonderful woman was the cause of their success. They noticed
that the woman and the calf-boy did not eat and they wondered
why they were never hungry.

After staying for some time in the village, the people again
went off on a hunt and the human boy wandered off somewhere
by himself. Some time had passed since the buffalo-woman and
the calf-boy had come to live with them. As the boy wandered
about he remembered the rule his wife had made for him, but
it was a hot day and the boy was thirsty, and so when he came
upon a stream he decided that he would not actually take a drink,
but he would just wet his mouth. He took some water in his
cupped hand and just as he put it into his mouth there was confusion
in the camp and the buffalo woman and her boy fled. They had
again become transformed into a buffalo cow and a calf. Everyone
came out of his tent when they heard the noise and they began to
shout that these were the two that had been with them and had
caused them to have plenty of food and that no one was to attempt
to kill them. As soon as the young man heard the shouting he
remembered how the woman had cautioned him. He ran among

222 Publications, American Ethnological Society Vol. XVII

the people and told them that he was the cause of his own ruin.
For the two that had fled were good and had brought prosperity
to the tribe. Also the boy had become very wealthy because the
woman procured for him whatever he wished for through her
supernatural power. All the members of the boy's family had
learned to love the buffalo-woman and the calf-boy and they all
scolded him severely. He admitted that it was his fault and said
that the woman had warned him never to drink from any stream.
He asked his mother for some moccasins which she gave him and
taking his bow and his quiver he went off in the direction in which
the two buffalo had gone. At last he found their tracks and the
buffalo knew that he would follow them. The calf would say to
its mother, * 'Mother, let's sit down and rest, I'm tired." However,
he was only pretending to be tired so that his father might have a
chance to catch up with them. His father would be hungry, he
thought and then he might be able to give him some food. When
he thought it was about time for his father to be nearby he would
say to his mother, "Mother I'm hungry." She would say, "Why
don't you eat that grass over there." And he would answer,
"Mother I wish you would make me the sort of food I had at my
grandmother's." What he meant was pulverized dry -meat. His
mother scolded him and said, "You must want to give it to your
father and I don't want you to. He has hurt my feelings; I asked
him not to drink when he was out, but he disregarded my request."
Then the calf became stubborn and refused to go with her. She
pleaded with him and fing^Jly said she would do as he asked and
then he consented to come with her. They went on until they
found a place that the mother buffalo thought was suitable and
then she pressed her foot into the ground and as she raised her hoof
there in the imprint was the pulverized dry-meat. Then she asked
the calf to come on but he told his mother to go ahead and he
would join her later. Then the mother went on teUing the calf
not to feed his father. Meanwhile the calf waited for his father
and when he came along he was emaciated for he had had nothing
to eat. He asked him if he was hungry and when his father said
he was, the calf pressed his hoof into the ground as his mother had
done and when he withdrew it, there lay the pulverized dry-meat.
Then he told his father to eat as much as he wanted and when he
was satisfied to rub his hand over the ground to obliterate the
footprint. Then the calf rejoined his mother and she scolded him
saying that he probably had fed his father and she had wanted
him not to. Then they went on and at last the calf said, "Mother I
am thirsty." Again his mother suspected what he wanted and
began to scold him. But when he refused to go on with her she
did as he asked. She pressed her foot into the ground and when
she withdrew it, water came out. Then she told the calf to drink.
Again the calf said "Mother you go on and I'll join you later." The

Weltfish, Caddoan Texts 223

mother went on, telling him that he wasn't to give his father any
water. The calf stayed, rubbing hi§ foot OY^^ tko ^^jace from which
the water had come so that the flow stopped. H§ «**^- down at the
place where the water had come out and waited for )lW> i^^her. At
last he came along and the calf asked him if he was thirgty. He
said he was, so the calf provided him with a drink in the same way
in which his mother had done. Then he went on and again he felt
sorry for his father and he urged his mother to make more pul-
verized dry-meat for him. His mother got angry for she knew that
he planned to feed his father and give him water. They came to a
place where some wiregrass was growing and she put her hoof into
the ground and there was the pulverized dry-meat. Again he
waited for his father and gave him some of the meat. He was glad
to see his father eating and then he went along. Presently he
thought again that his father must be thirsty so he told his mother
that he wanted a drink. His mother scolded him and again ad-
monished him not to give his father water. They came to a dried
swamp and there she pressed her hoof into the ground and as she
withdrew it, the water came out. Then she told the calf to drink
and reminded him to be sure that he didn't give his father any.
(This story is unfinished.)

Vision Story

39. THE ORIGIK OF THE BUFFALO METEOR BUNDLE.

kehdxkura ta'raha
(1) wetaipd'kasf' tsa^xriks pqkuxf^ iriwitvisiks (2) he asku
axrd*ku pvta tiraxkdtaat he ira-ku pt-ta hern kutd-rat (3) he taxwd*-
j^ux heritaxkddure-nt pvta (4) he irdriki pvta he kuxrukskd-pd^kts
(5) irariki pvta he wditd^rikikat ru iwerexkusdktqd hentqrvtpiu d-wct
iwerdkitd*ri¥ iwerasd-ktad (5a) he ira^rik^ iwerqsd-ktqd irdre*wd4%
irasd^ktqd iriri vru4a irasqkuxtahuru^sa he rawttakardcs^ iriaxra--

Dance — Buffalo
( 1 ) I am going to say people ancient they were that way (q.).

(2) And one that was sitting (e.) men they went up (on an
expedition) and that one man then he probably goes off (e.).

(3) And there is a hill (e.) and he would stand up on top (e.)
man. (4) And that standing man and he was miserable.
(5) That standing man and he would cry for himself (e.) just
when as the sun came up (e.) he would be facing that way (e.)
east as he stands up there as the sun is coming up (5a) and that
one standing as the sun is coming up as he is looking about
that sun coming up there as it is (in the outline) that sun-
circle and suddenly there it jumped out (e.) as it went it

224 Pttblicaiions, American Ethnological Society Vol, XVII

vnkqwqtat iwera*ta rawite-tka'ra*^ (6) hern riwitsha pvta rikuksa-
ttnriwu e iweaxrwtd'Ta iwera4a he axrarewa^ta he hiru axri* targha

(7) askurd'^^ hqwa aarahtd^ure*rU istu he hawd riqxruiasitit hawa
axrawikqwa'tat sdkuxkat (8) hem riwdskd qii'ta rikuksawiriwu
iweru'ta he hiru ri targha (9) istu askura*^^ he hawd istu axrgure'rtt
hmua askurd'^^ he hqwa rewikawqtat sqkuxkat (10) he hawd ru*-
rutsia he hqwd asku*u ri tdraha askurd*^^ sqkuxkat axrawikqwq'tat
(11) r^riwe witWqwtriwu iwerqwa-ta he hiru axrl^nt tdraha (12) heru
axriwd'ku tdraha ndwa ti-k^ tqtird'i*t^ triswtqtstksw d he weretntqt-
sikskd'pd'kis (13) axrqwd'ku tgraha tri'kuratira'U^ he retqru*vst^
qkita-ru tvrasku he retstdwe'tst" (14) tdsu'tasf^ tsa'xriks rascx-
kuraiwaxrqd a weretdra^u kukard-sixkuru'ra*^^ aru'sara^kura'r&Tosu^
aru'sa rqkuksqwatstiru^^ ram tasvtsiramrukukvst^ ari-sit (15)
ira*rik* tdraha iriwe'ru-ti* irqrdxka*wi isire^mxrwru ru ari'Sit iri-
witiwa-ku ira-riki targha (16) tirgra-ku triwetatdra^u^ rakura^Mskd-
wd'xri tgrghdraxk* (17) hem rwtsia ariturdxtqbus rakuhit werax-
kurdxkqtd't" rwpakgwvketskat (18) heri qxrutpaksta^rdwake-hat

running brought dust along. (6) Then he thought man let
it run into me and as he did that (e.) in his going and he
looked about (e.) and. there it is (e.) buffalo. (7) The same
way again he stood on top (e.) same and again that
began to happen (e.) again it jumped out from (e.) the sun.

(8) Then he thought man let it run into me in its going
and there it is buffalo. (9) Again the same way and
besides again he stopped (e.) again the same way and
again it jumped from within from the sun. (10) And again
he proceeded to do it and again same one it is buffalo
the same way from the sxm it jumped from within (e.). (11) This
time it ran into him as he was getting up from a lying position
and there it stood (e.) buffalo. (12) And then he said (e.)
buffalo, "Greetings, son, I know what you feel and now
I wiU bless you!" (13) He said (e.) buffalo, ''This way that is
mine, — I am going to give this to you ! Tribe this, you that are
sitting I will be among! (14) You are going to do people to
get them up from a lying position and I give you the way so
that it is easy for you horses for you to find them horse even
when it is very wild just simply you are going to go ahead and
catch them by yourself. (15) That one (standing) buffalo
that's what it is those inside they make that way for you (e.)
you yourself." That is what he said (q.) that one standing
buffalo. (16) This way (sitting) now I give you this way so that
you (plur) may have a dance Buffalo members. (17) Then he
did thus: he would set aside a certain place for him always to
visit when they went up (on an expedition) (e.) way up on a
high mountain (18) and there where skulls are in a circle (e.)
buffalo old man then there he would go in the lead (e.) when

Wdtfish, Caddoan Texts 225

tarcJia kurahiis heritaxrirasat raxkurdxJcqtd4^ (19) he kurahus
accra-sd^a pirare-sa-m^ (20) he irirutiraxkitam-tit vrvPpakstara-
wdkE*hat kuwesirexkuratdra^u iritira irard'ku kura'tqrghd'raxk^
(21) kuHriwerexkutarlstqnt raxkurdxkd'wi irawikawataku he irire
i'ra*ku hitii^u^ tdraha (22) he sikuxrixkqkus rekaru tarsia (23) e
werakurdxka'd heri sitixriku taku a^tvku targha pd'ks^ he tqku iritl^nt
he iraku targhd pd-ks^ he titgrd-wis ihuks atipgha'ot (24) heru
irittxrdktqrd'tou rqktdwtskd'ru (25) iweratpd'k" he axrWa^rika
tira'i'tustd'Hks tirara^i'tusk^ (26) werakuraxka^wi tskqra dka^kikari^
iriwesirixkuru'ku tgrghd pa*ks^ heru tvtsia dhitki d katd'm heru
sitiritkaxkqH rakutdru-ts^ iwerdtqra'Wts^ e irqrdxkd-m heru tvtsia
(27) iri i-ra'ku tarahd pa*ks^ heru tutsiwd*waktit kitu irardxka^wi
he asku ruiutsa (28) aru tihahe tvwn trirakuwitskd*^ he iwerixrare- -*
hats iwerdh^'sa he iriweraraxkd-ist" (29) heru reraxka atirauks
targha he tutkisikttstdhuret (30) he tiritkuta' targha rgritkutdwd*wi
he pitku ask'd grwsa axrukstawe ahira-rik* gxruksraripdkus^ atiha-kta
(31) he tuvt kitu tgrghd aspi-f^ werd'kukd'hu h^ iritihd'kta a ihe

they went hunting (e.). (19) And old man he was named (e.)
Baby-chief. (20) And they proceeded to sit down on top there
where the skulls were in a circle when they were discussing
something (e.) that's what the way is that way (sitting) Doctor
Buffalo Members. (21) When they would get ready to do that (e.)
when they were inside (e.) that one that was jumping out that's
what it is that sitting it resembles buffalo. (22) And they
probably placed it among wool buffalo. (23) And when they
danced then there they would hold it there it would sit
buffalo skull and here where he (it) stands and that one
(sitting) buffalo skull — it would be painted half it would be
red. (24) Then they pointed the sticks there pipe. (25) That
which I say and it is true (e.) it is a true story this story
(sitting) (26) when they are inside alone there would not be
many when they are making (painting) it buffalo skuU then
they do fat and incense then they put it among the embers
when there was a fire since it is painted and those inside then
he does thus: (27) where that is (sitting) buffalo skull then
he proceeds to have a talk with it all those inside and one
he would then get up from his seat (28) and here in this direction
he keeps going whoever wants to and as they finish that then
tomorrow and that's when they will dance (29) then they
will dance he would be made buffalo and he would be tied
several times round the waist (30) and he had a taO buffalo
those tails they have on and two one horse he was among
them (e.) the other one (standing) he was a soldier (e.) he
would have a stick (31) and it is all buffalo hoofs when
he is dancing and he would have that stick and ' the other

226 Publications, American Ethnological Society Vol. XVII

ira-rik^ he arusa tiritkuta (32) he hawa tuxraxkak^ vt^u hk tespixrara
(33) irawd'ri¥ kura-tdraha werar axkd-hu dkqpi'rvs kskvtiks heru
u.katat he tritiwihat pvta herdixrariku werakuraxlcd-huheru titsia (34)
ti'taku atixru'ts^ hawd istu hetaku tixru-ts^ pvta kski-tiks rurutiwi-
wd'hat hhttiriku dkqpi'rvs atihaktiku tahuraxtsqku hawa hetaku kitu
triti'td-ri (35) sihuks tuxrdxkusta^ru sinxra^kqrdriku irire-riu'S^
(36) ixtat iraraxkd'hu he tirdxpahd-at a ixtat rerd-rwrut uruxtu he
kttu teruxraxkqku reka-ru targha (37) trirwki arusa witirirqwiru-ku
heritihastqrikuki'tska dskd'tit henti arusa rdkukd'hu (38) rdhi-ra
he tirdxkutsMtts kutski-ts^ arwsa rdkuu (39) iraku pa-ks^ iwerd^ku
heru sitexrd'pirit d ri dkutwtu (40) he tuxre heru terutsid pahd-t^
sirexkuhapitsistq^u heru terwtsia (41) vt^ rikvtskd-tit rdrihurik*
rikvtskd-tit hkritexrixrdxki-ru he iraha-ktsa he tqku sititstdre-pu i-tu
iriwetid irqhixrdxkru rikvtskd'tit (42) ri irdpaksku tarahd pd-ksu
iretsvsitska^^ heri sttixraktsqwu iri irdpaksku hetqku riru rira*ruat
terdxrisu^ (43) iririxkurutspdwiha tsirii kqrara-kuraxkd'hu a hqwa

that one (standing) and horse he has a tail on (32) and also
he has them upon his (his head) feathers and he has hoofs.
(33) Those (standing) buffalo doctors when they are dancing
drums four then on the west side there they sat men
they hold them there when they are dancing then they do
thus: (34) right here they would put them down also again
over there they put them men four they are sitting in the
different places and he would hold that drum he would hold
the stick drum stick also over there all that is what they
are doing. (35) Five there are groups of seats they are holding
drums those that know how. (36) Some those dancing they
are red and some they are "muddied" mud and all
they have them upon (head) wool buffalo. (37) Those that are
horses they themselves are pretending and that rope he would
have looped over one shoulder and against the neck black rope
and there he is a horse when he is dancing. (38) Sometimes
he would be "clayed over" in places white clay horse for him
to be. (39) That (sitting) skull there sitting then they would
pull up a twig (e.) and it is it would look hke this: (40) and
it is good then they did thus (e.) red when they painted the
stick (e.) then they did (e.): (41) feathers black bird those
large ones black birds and then they would string those feathers
(e.) and that stick (lying) and right here they tied it
feathers that's what they are those feathers strung togethei-
black bird. (42) Where that head sits buffalo skull there at
the point of the nose that's where they stand the stick where
that skull sits and right here at that very place they are
hned up paraphernalia. (43) When they were placing them
around there as yet when they are not dancing and also

Weltfish, Caddoan Texts 227

werakuJcstaxka-hu (44) wife-svtk^ hem taru-tsia raivixtd^ka he iri
irapahsktc he ri taxkus (45) he iwerdkusk^ he iriwetdxwdska wite--
svtk^ kuraku vkutqtstkskd'pd-kis (46) cri irakttdwi^u hern riha-kirit
raktd-wtskd'TU (47) hem riraxkdwant hem mtsikaksa hem rihd'ku*
raktd'Wiskd-ru hem rirdwi-sd ru vra-ku tgrghd pa-ks^ (48) m-riwe
tirawisawariku iriwetiwdska ku-rixkutatsckska-pd-ktsu (49) Utq-
hura-rawd'hat kureta axrukstaaxwd-wari ketu iriwitutsckstahiirawda
td'ku re-xkutatsikskapd-kis^.

when they had been dancing. (44) The young man then he did
(e.) thus: blanket where that skull sits then there he
places it (e.) (45) and when he had placed it there at that time
he would want (e.) the young man I wish it would bless me.

(46) The one that is the leader then he picked up the stick pipe

(47) then he filled it (put them in) then he went ahead and
called him then he gave him the stick pipe then he smokes
there toward that one sitting buffalo skull. (48) Just when
he blows smoke towards it that's what he wants for him perhaps
to get a blessing. (49) in this wide world if he ever goes off those
travels they used to go on (e.) because the place where it is said
the vision originated for him someone he would get a blessing (e.)

THE ORIGIN OF THE BUFFALO METEOR BUNDLE.

(Free translation.)
I am going to tell of the ways of our people in ancient times.
There was a certain man who, when the men went hunting, would
go off by himself and stand on top a hill. As he stood there he felt
profoundly miserable and cried pitying himself. At sunrise he was
facing eastward looking directly into the sun and suddenly he saw
something leap out of the sun bringing a trail of dust in its wake.
He felt so miserable that he would just as lief permit the thing to
run into him. As this thought ran through his mind he looked about
and saw that the thing was a buffalo. Again he stood up on top of
the hill and everything happened as before, and then again one time
more. Finally on one occasion (the fourth) the buffalo did run
into him and as he got up from where he had fallen, the buffalo
spoke to him saying, ''Son, I understand how miserable you feel
and I am going to give you my blessing. I will endow you with my
powers and my spirit shall henceforth be among your people. You
will have the power to cure the sick, and to catch and tame horses,
even those that are wildest. Those in the (mythical, sacred)
buffalo lodge have created these powers for you and therefore the
members of the Buffalo Society should represent these events in
terms of a dance. Accordingly he set aside a sacred place high up
on a mountain, a shrine that he might always visit when they went
on hunting expeditions. When they went on the hunt a medicine

228 Pvblications, American Ethnological Society VqL XVII

man named Baby -Chief would lead them up the mountain to the
shrine where there was a circle of buffalo skulls. At that place they
sat down talking together of sacred matters. This is the way of
the Buffalo doctors.

When they were preparing to have a buffalo dance, they had
an object that looked like a buffalo and that was kept wrapped up
in buffalo wool. This object represented the buffalo that had
leaped out of the sun.^ During the dance they would hold the
buffalo -meteor. In the dance lodge there was a buffalo skull
painted half red and half white, and here the decorated stick woxild
stand^. It was in this direction that they pointed the pipe stems
(as if offering them to the skull to smoke). This that I am teUing
you is not a mere fiction, but a genuine account of what happened.

While these preparations are going on only the few participants
are permitted in the lodge. First they paint the buffalo skull and
then they take buffalo fat and incense and throw it among some
embers from the fire. Then he would hold converse with the
decorated skull and all those in the lodge would proceed to do
likewise. Then the leader would get up and walk around the lodge
in a clockwise direction followed by any of the members who
wished to participate. The dance itself would take place the next
morning after this prelimary performance has been completed.^

One of the men would be dressed like a buffalo, with a belt tied
several times around his waist and a tail Uke a buffalo's ; and there
are two others, one hke a horse and another like a soldier; this
latter had a stick all covered with buffalo hoofs which he carried
when he was dancing.^ The one that represents the horse wears
a tail, has feathers upon his head and hoofs. When the buffalo

^ The object referred to is a meteor which is said to have resembled a buffalo
in form, and which along with other paraphemaha comprised the con-
tents of one of the Pawnee meteor bundles.
" This decorated stick is referred to below as being covered with the feathers

of a black bird and placed before the nose of the skull.
^ As nearly as I coiild gather them the events involved in this preparation
are the following :

a- men assemble around the lodge ; b- place skull in position for painting( ? ) ;
c- the skull is painted half red and half white to the accompaniment of
some short songs; d- drops of white clay are sprinkled on the red half
of the skull; e- the skull is put back in place at the west altar; f- embers
are taken from the center fireplace and placed at the sacred station
located in the northeast sector of the lodge; g- a substance composed
of herbs and incense mixed with buffalo fat is thrown onto these embers ;
h- the head man proceeds to walk around the lodge in a clockwise direc-
tion from west to east, encircles the embers at the northeast station in
a clockwise circuit, and stops, holding his arms over the embers; he
then covers himself completely with the buffalo robe and leaning over
the embers * 'smokes" himself with the incense. The line follows each
doing the same and praying ? ; i- the members then go back to their
places.
* This buffalo hoof rattle was made of a stick a foot and a half long with
buffalo hoofs attached to it all over the surface.

Weltfish, Caddoan Texts

229

doctors were dancing, they were accompanied by four drums
(drummers ?). During the dancing the drums were moved to five
different positions in the lodge : the west, the southeast, the north-
west, the southwest, the northeast. Some of the dancers were
painted red and others were plastered with mud ; all of them had
buffalo wool upon their heads. The ones that were pretending to
be horses wore a black rope looped over the left shoulder and

W

• 9

w^

• 5

<10

^5

x»y ^ ^

o

h I

N

) ^

I renter fireplace

2- buffalo skull
2a- position for painting

3- pipes

4- men near door

5- members ranged about the lodge

6- feathered lanee

16

Lodge with Buffalo Members.

7- embers with incense (northeast
station)

8- circuit to the incense

9- headman
10- paraphernalia before each member

X- place of meteor during dance
y- place of Chapman's family mem-
bers who own the meteor bundle.

230 Publications, American Ethnological Society Vol, XVII

across the chest. One of these might be covered with white clay
so that he might represent a white horse.

Then they would pluck a suitable twig and paint it red. They
would then string together bunches of feathers and tie them to the
stick. These feathers would be those of a large black bird. They
would then set the stick upright right before the nose of the buffalo
skull.

The place for the paraphernaha was right before the seats of
the members. They would place them there before and after the
dancing.

A young man would place a blanket before the skull in the hope
that the skull would bless him. Then the leader would pick up a
pipe and fill it and give it to the young man to smoke. As the young
man blew the smoke toward the buffalo skull, he wished that he
might receive a blessing. That in his various wanderings he might
come upon the place where the original vision occurred, since at
this place someone would again be blessed.

IV. TEXT BY BILL MATTHEWS

dset'karu, Mtkahaxki\ Band,

40. HOW I GOT MABRIEB.

(1) tiwa'ku alias raru kare^sutsia ram isutsia'ra heril riruresiuxta
Hrqrvsit karaskutia-ra (2) tire^ra-ku rant sirixkuxr&ra'u (3) iwerd*-
ku tswraki he rd-rit re-suxta rakuhi^u kd-karu*us (4) iwerakwkata
iriru'tahu iweraraxkirika^u ke.karu^its he rihu'kat he riwi-tit (5) heru-
ru*tsa he- re-watsitit he riwerera-ke-a iwera-sakuxkatdwitsa^ hern re*a
tsu'sUt wewita^suxta (6) iweratwkata taku kakiwd-ku ndwa (7) he
hiru ruxrihde he hiru ri-sa tsdwiha-ni he riretpvttt (8) hern sirwtsawa
pitku titaku asku rikutwrukvt a titqku asku hem sirikutsitsirasat
(9) he hiru raxtsa hqwd asku tsdwiha-ru sirikukus ha*wa (10) tira-ku
tsdruxrd*a (sakurwtiwari) hiru riwa*ku iri-tu-tasta (11) iri-kux-
rdwvtska rqtsakukuxrakatsckstqwi rakura*m*kird'wqri (12) hem
ru'tsa^ ira*ku arikutastarekuruwa-wat a rikuskqrwwat hqwd uku-ku^u
herarutsi uku-ku^u rakuxriwa-ra (13) he rihe* re^wa-ku sukskqwa
hawd asu'ru rakuxriioa^ra hqwa pitaks^ (14) he wera*ku kurqhus
(tektesaxkqnxku) wetiraxka (15) weisdraxka raktdwiska*ru irv-

(1) He said, my father, just don't do anything just if you
do then you wUl go right you won't do. (2) Here is the way
really to make a way for him : (3) That girl — yourself
you are going to go it will be early morning. (4) When he goes in
the way it is done when they are awake early in the morning
then he goes in and he sits down. (5) Then he gets up and
he goes out then this time it is long when the sun is coming
up high (between morning and noon) then she comes old
woman, ''You can now go." (6) When I went in anyone did
not say, "Hello." (7) And there was spread out nicely and
there lay pillow and there I sat down, (8) Then two got up
two right here one caught me and here one. Then
they two led me. (9) And there lay another one pillow they
sat me down again. (10) This one is the one who did it (W^alk-
ing-Sun). Then he said, *Tt is going to be that way. (11)
Whatever he wants for him to take care of them to go about
and work for us." (12) Then he got up that one and he
unlaced my moccasins and he took my moccasins off also
leggings^ these other leggings nice ones. (13) And — he said
"Put them on also moccasins nice ones also a wrap. (14) And
that old man (Curly-Chief) they are (15) when they were

^ re'sa'Turdhihu'ta^, Brave-Chief, took his leggings off.
16*

232 Publications^ American Ethnological Society Vol, XVII

iruxra^ru heru ri-tsikaksa a rixra'ku (16) wetihaktu'at ti'tgku
iriwetiwdJcqra'rgwari ira*ku kurahus he ruxra'tsiksta tixravtdwi*hu
i'vawa'kahu tisutsiksa tisutsiksa (17) ndvxi sukstdmsa iriwetikuta-
kdtawu kskHiks iriwermsarutsira-ru (18) iwerqkawatiktika rd'tu
heru re-tiwa-ku iritdtitska* tiwesireskutqtsikskd'pd*kt8 ruhurihuksu
iriwerutdtiritsa^ (19) iratutsiksakuki irirutirutspa weretpd*ku
werexrd'wisa rutntsira'ru,

i'sirikutawaurukvt tiku*u arii*sa ira'ku a hawa hera*ku.

already filled up pipes the one that did it then they called him
and he gave it to him^ (16) he raised up the stick right here
he talks to all the universe (prays) that old man then he is
watching he is showing him how^ he was saying, "Do it this
way do it this way." (17) "Now smoke." he placed the pipe
to my mouth four times that was aU. (18) When he emptied it
myself then I said, "That's what I want here you have
blessed me." Just formally there I stood up. (19) Those
clothes I had on they remained. Now I said, "Now I have
smoked." That's all.

Additional remark: Those two that took hold of me (Brave-
Chief and Walking-Sun) he gave me a horse that one and
also the other one.

HOW I GOT MABRIED.

(Free translation.)
My father told me to marry according to the right way, that
is in the customary manner. When a girl is selected for you you
must go to her lodge early in the morning and when the people
are awake go inside and sit down (near the east entrance). Then
you should leave again and return home. Some time between then
and noon an old woman came for me. She said, "You can go now."
When I got there no one said heUo to me but I saw a mat lying on
the ground with a pillow upon it and so I sat down. Then two men
got up and came over to me, Ufting me up and leading me to
another seat (further in the lodge). (WaUdng-Sun and Brave
Chief.) The spokesman then incScated that he approved my
mission and said, "He will take care of us and hunt for us." Then
he got up and took off my moccasins and another man came and

^ Curly -Chief gives the pipe to Walking- Sun and Walking-Sun raises the

pipe and prays.
* Curly -Chief is showing Walking- Sun what to do.

Weltfish, Caddoan Texts 233

took off my leggings and they gave me new moccasins, leggings
and also a robe. Then the old man Curly-Chief after the pipe
had been filled called Walking-Snn and gave him the pipe, directing
him what to do. He raised the pipe and pointed it in a certain
direction as he was told and spoke. Walking-sun put the pipe to
my mouth and I took four puffs. When he had emptied the pipe
I spoke and said, ''I am grateful for the blessings you have bestowed
upon me," The clothes I had been wearing I just left behind.
Again I said, **Now I have smoked," and in this way I expressed
my appreciation for the way in which they had received my suit.
The two men that had assisted me to my seat (Brave-Chief and
Walking-Sun) in addition to the clothing each gave me a horse.

V. TEXTS BY WILLIAM RIDING-IN

tahaktahirasa, tsawi-^* Band.

41. FOX STORY.

tskinxki
(1) he kurahus re-wa'ku he hiru axriat tskinxki we-rakuxrdtsqus
(2) wettriwaxte*ku4ista tskinxki he axrawetu-ruat he axrakataat
tskinxki (3) he axrare-wa-ta tskinxki wituxrurqre he hiru riaxra--
rant he hiru axri kiwvku (4) iweru'te*nt irariki kiwvku (5) witi-
wd'waa iraMxtva*wi (6) hem axriat tskinxki irariki kiwvku vri
ird-nki (7) he ti-taku tskinxki axrawi4it axrvtkiriku irakqtax-
wdwqa (8) heru axriwa-ku tskinxki d-kaa tirqkis kuaskutatsikskd--
pd'kts (9) tri*kud'tu'vt iritirasu*ta tirasakqwa-xtsu (10) d* ke-tsi
werikuriwaxte'kH'ttsta kuaskutqisikskd^pd^kis iri'tirasu-ta (11)
tatitska rikua*tu*vt axriwa-ku kiwvku kakdtitska (12) e-kqa tirqkis
kutiksdtsikskd'pd'kis (13) axriwa-ku kiwvku tdsixke-s karqsv-
waktiks (14) axriwa*kn tskinxki tatvwaktiks kiwiku ruaxriwa*ku
ndwa sukspqri kirqka*sihurdxruras kiwvku witirqkuksiriwird-riku
(15) ruru tdstiru (16) axriwa-ku tirqkis kustutsia (17) axrivxvku

(1) Now an old man said — there went (e.) a fox:
he was very hungry. (2) He is going to starve to death the fox
— there was a meadow (e.) and he went hunting (e.) fox

(3) and he was looking about (e.) fox it was good ground (q.)
and there there he stood (e.) and there it is (e.) a bison.

(4) When he saw that (standing) bison (5) he was eating (q.)
that grass. (6) Then he went (e.) fox that one bison where
he is (standing). (7) And here the fox he sat down (e.) he was
looking at (e.) that one eating green grass. (8) Then said (e.)
fox, ''Oh friend, I wish you would give me a blessing, (9) I
wish I was that way the way you are the way you are eating.
(10) And so now, I am going to starve to death I wish you
would bless me, the way you are (H) I want me to be that
way." Said (e.) bison, ''I don't want to." (12) "Oh, friend,
pity me!" (13) Said (e.) the bison, ''You are a liar, are you
sure (truthful) ?" (14) Said (e.) fox, "I am truthful." Bh<u
then said (e.), "Now go about see if you can find a place bis('U
where it has been rolling itself. (15) Go on you are afraid."
(16) He said (e.), "Friend I will do that." (17) Said (e.) bison,
"Are you truthful?" Said (e.) bison, "Are you truthftil?

Weltfish. Caddoan Texts 235

kiwvku karesiwakUks azriwa*ku kiwvku karasvwakUks (18) nawa
witisuksu4s iriratdraha^reriwird^risku (19) tskinxki rumtiaxriuts
(20) axrawd'ku kiwvku kare-skutsikiriku (21) he axraure'Vit
kiwvku kiwiku axrurd'wvras (22) he axrgpankta'ruraxwHtt
(23) he axrare-wa-tat tskinxki iwerarevxi'ta-ra tskinxki he rekaksa-
wrat he kare^ri^ririke (24) hern axriwa-ku kiwvku triwerututsira*ru
kqrexrasikd'pd'kts (25) hem axriwa^ku tskinxki tirakis hatvd
wereskutgtsikskd'pd'kts (26) heru axriwa*ku kiwvku witisuksuts
hem axriure-nt tsPu kiwvku (27) hem axriwttska tskinxki rikuhuru-
rahats (28) hawd karestikuksawi^at (29) he axrurd-wvras kiwvku
irira-sa tskinxki (30) he axrvrawiriwu (31) hem siaxrdxwa apats
kiwvku siraku'rs(?) iruksn tskinxki (32) he hiru axriwd-wad
vrvhe rawitska* (33) raru witihakqwa-xtsu irahixwawi ruksu tski-
nxki (34) heru axriwa-ku kiwvku tdsixke^s kukqresarii'tsia (35)
nawa ru-ru wetd4at kiwvku irvra^u kuwitira-at he wekuqxrikaratse"
hat irutsikstdtsqus irqhixwdwqd (36) heru axriat tskinxki irira^u
(37) ruaxrqi'sat witiwetu-ru^hat (38) ^-kqa axrawd*wqd he hiru
axre*d tskinxki (39) he iaxrawd'wqd tskinxki heru axriwHit
tira*nki axrawd-waa heru axriwa*ku tirakts irikud*tuvt (40) heru
axriwa'ku tird-riki kiwvku karasvwakttks (41) heru axriwd*ku

(18) Now lay yourself down where the buffalo-rolling mark is,"

(19) Fox he laid himself down. (20) Said (e.) bison, ''Don't
look at me.'* (21) Then he stopped (e.) bison, bison he

barged in anger (e.). (22) And he put his horns close to the
nnd (e.) (23) and he looked about (e.) fox as he looked
attniit fox then he jumped in (fear) and it did not kill him.
(24) Then said (e.) bison, '"That's all if you are not poor
(humble)." (25) Then said (e.) fox, "Friend again you have
blessed me." (26) Then said (e.) bison, ''Lie down." Then
he stopped (e.) (as he stood) again bison. (27) Then thought
(e.) fox, "Even if I die (let me die) (28) again I better not
jump away." (29) And he charged (e.) bison where he lay
fox (30) and it ran into him (e.). (31) Then there went two (e.)
both bisons they two are the one that was fox. (32) And
there he ate (e.) that which he wanted. (33) Just he ate (q.)
that grass the one that was fox. (34) Then said (e.) bison,
"You are a liar don't do anything. (35) Now go on now I am
going." bison the one that is. It was such a length of time (q.)
and his stomach was so large (e.) for he was hungry he eating
grass. (36) Then he went (e.) fox the one that is. (37) He
disappeared (e.) (went-among-over) there was a meadow. (38) Oh
he ate (e.) and there came (e.) fox. (39) And as he ate (e.)
fox then he sat down (e.) this one he ate (e.). Then he said
(e.) "Friend I wish I was that way. (40) Then said (e. this
(standing) bison, "Are you in earnest?" (41) Then said

236 Pvblicaticma, American Ethnological Society Vol. XV II

tird'sa tatiwaktiks tirdkis kutsiksatsikskd-pd-kis wetikuritvaxte^hl-
ttsia (42) rusukspari kiraka'Sitar^te'Tiwird-risuras (43) ndwa rwru
vAtisuksuts karesikukstdkvt axraure-rit kiwi-ku he axrurdwiras
kiwt'ku iri ira-sd (44) he kuxrwta he kuxrdwttska wetikuku-tiksta
he axrqkuksawi-at (45) nqwa rii*ru kaka^kd-pd-kis (46) axriwa*ku
tskinxki tirqkis wetgsu*ta (47) hawd wer&ra^tat kutsiksqtsikskd*-
pd'kis (48) heru axriwa*ku mwitisuksuts irira-tarahareioirdhtskti
(49) heru axriure*rit kiwvku he weaxra-sd tskinxki (50) he ax-
rurdwiras kiwt'ku trtra'Sa tskinxki (51) he axre*rawiru4sa weru-
siaxraxwa (52) he hiru siaxre*pqku heru siaxrva istu tskinxki
apats (53) heru axriwa^ku kaskurquxkd*pd'kis irrruksvt kiwvku

(54) heru istu ruru axriat ruiriaxra-ta triritsiksqtsikska-pd'kisu

(55) he re-huras kiwt-ku hiru axre-rit heru axriwd-ku tskinxki
tirakts wetikuriwaxte'ku4a (56) heru axriwa*ku kiwvku intv
ratutsiksqtsikska*pd*kisu (57) heru riwa-ku kiwvku keriras ratw-
tsiksqtsikska^pd'kisu he were-rvta (58) heru axriwa^ku kiwvku ndwa
rukE'Starqheriwiraraspe (59) heru axriwd-ku tirakts tiweretqra-
hariwirdxnsku heru axriwa-ku ruwitisuksuts (60) heru axriurcrit
kiwvku (61) tskinxki vra*sa he ra-rd-vta we hawa tikutatsikska--

this one (lying there), *'I am in earnest, friend , have pity on me
I am about to starve to death." (42) ''Go about see if you can
find a buffalo-roUing-place. (43) Now go on lie down! don ^
run away." Then he stopped (e.) bison and he charged (v..
bison where there he lay. (44) And he did then he thongli t
"He IB going to kill me." And he jumped in fear (e.). (45) Now
go on, you are not humble." (46) Said (e.) fox, 'Triend,
now you have done it, (47) already it is settled to give me a
blessing." (48) Then he said (e.), "Lie down where the buffalo-
roUing-mark is." (49) Then he stood (e.) bison and this one
(lying there) (e.) fox (50) then he charged bison where he
lay fox. (51) And it raised him up (e.) and there were two
that went (e.) (52) and there they were fighting (e.) then
they two were (e.) again foxes both. (53) Then he said (e.)
"How you ruined me (made me poor) the one that was bison.
(54) Then again immediately he went (e.) where it went (e.)
the one that had blessed him. (55) And he found the bison
there he stood (e.). Then said (e.) fox, "Friend, I am starving
to death." (56) Then said (e.) bison, "That's the one the one
that I blessed." (57) Then said bison, "Are you the one?
the one that I blessed." Then he knew him. (58) Then said (e.)
bison, "Now go look for a buffalo-roUing-place," (59) Then
he said (e.), "Friend here is a buffalo wallow." Then he said
(e.) "Lie down here!" (60) Then he stopped-standing (e.)
bison, (61) fox there that lay then he knew now again
he is going to bless me. (62) Then he charged (e.) where lay

Weltfish, Caddoan Texts 237

pa'kcsuksta (62) he axruru'wiras irvra-sd tskinxki he axre^rawiric'tsa
kdu axTixkqkat (63) vriwerututsirqru,

the fox. And it lifted him up (e.) entirely it cut him up (e.).
(63) That is all.

FOX STOKY.

(Free translation.)

A fox was travelling and he was very hungry. He came to an
open meadow, and about to starve to death, he set out to hunt.
In the meadow he saw a bison who was grazing. The fox sat down
near where the bison was and watched him eating the grass. He
asked the biBon to have pity on him and bless him so that he too
could eat grass. **I am starving to death. Please make me as you
are so that I can eat the grass here." The bison at first refused saying
that the fox was usually such a liar that he did not trust him. But
the fox begged and assured him he was in earnest this time. So the
bison told him to find a buffalo wallow and roll about in it. This
he consented to do. Then the bison again asked him if he was in
earnest and after he had again reassured him the bison said, * 'Don't
look at me." Then he stood up and charged ferociously toward
the fox with his head close to the ground. When the fox saw him
coming he sprang up in fear and jimiped out of the way, so that
he was not killed. Then the bison said, *'You are not humble
enough to deserve a blessing." But the fox told him that he had
already promised and so again the bison told him to lie down and
again he prepared to charge at him. This time the fox thought
he had better not jump away even if he thought he was in danger
of being killed. Now the bison charged and ran into him and
presently there were two bisons instead of one. And so the fox
ate grass as he had requested. Then the true bison left him and
told him he was a liar and he was to be sure to do nothing wrong
while in his bison *s guise.

He was very hungry so he ate and ate grass until his stomach
was full. Then he found another meadow and again he ate and
presently a fox came along and sat down to watch him eat. He
said, "My friend, I wish I were a bison like you." Then the fox-
bison said, ''Are you in earnest?" and the fox assxired him that
he was, for he was starving to death and would like to eat grass."
He told him to go and find a buffalo wallow and to lie down in it,
and not to run away whatever happened. Then he prepared to
charge and ran toward the fox, but the fox jumped away in fright
thinking he was going to be killed. The bison then told him to go
away for he was not humble enough to deserve a blessing. But
the fox said that he had already promised and so again he told him
to lie down in a buffalo wallow and he charged, goring the fox.

238 Publications, American Ethnological Society Vol. XV II

Then they moved off the buffalo wallow and then there were two
foxes fighting together. Then the one that had been a bison said
to himself, ''Oh I have been ruined/' and he went back to the bison
who had originally given him a blessing and again he told him that
he was starving to death and asked him to bless him. But the bison
recognized him as the one he already helped. He told him again to
go and look for a buffalo wallow and to lie down in it. The fox
lay in the wallow thinking he was about to receive a blessing. But
the bison charged at him and gored him to death. That's all.

42. ONE-HAIR AND THE SCALPED MEN.

askurduspi,
(1) pi'ta witd rawirakH-ru rurakurihvt he hiru axre*hu*u tsaxriks

(2) he weaxrasaku-ri'sat iwe-ra^a irakvtsuat we hiru axrehu*u tsaxriks

(3) hern axriwttska rukHurastat tirahwru he weaxrasakA^ri-sat

(4) hem irahu*ru iri irakt-tsuat (5) he tihetaku ru iriaxra-hu'u
he weaxraratke-a (6) witia*xka he irahwru heru rihrra kardaxre-hu^u
(7) iri irgdxkawi triwite-suratse-hat i-raaxka he axrvtkisutsakastats-
qrasa (8) heru axrutsia axrqratsqhaka-xtsit kisutsa-kasu (9) he
w^axri'hi iras he axrwta axre-ksuat he hiru axre-hata (10) heru
axriwttska ruke-tkd'at tirahdtqwi (11) heru axrihu-kvt heru axraat
wetikatitstutat (12) rawitqkardisu dxrqhu*kvt we hiru axri4qrvt'<
wite-kdrihu^ (13) heru axrvraxka wUira-ritkata witira-vwa-ival
irvrqhiwdtqwi tiheruxrariraha-m he hiru rakis triaxrikd-tqrv f -

He has one hair.
(1) A man came (q.) "a war-pather" he alone and thei'
there were tracks (e.) a person. (2) And it was sundown (<
when he came to a stream. Now there were tracks (<
a person. (3) Then he thought (e.) *'Let me track it this track
Then it was sundown (e.). (4) Then that track where th;
stream is (5) and over there there's where the track was (v
and it was night (e.) (6) it was a vertical bank (q.) and thi
track then further it did not have a track (7) where tl -
bank is that's the end of the footprints (q.) that bank an
grapevines hanging over the bank (e.). (8) Then he did (e.) I
spread them out (e.) grape-vines. (9) Then it was (e.) niglit
and he did (e.) he reached with his hand (e.) and there \v;i
a hole (e.). (10) Then he thought (e.), *'Let me go inside thi
hole." (11) Then he went inside (e.). Then he went (e.) atid
it was dark. (12) Suddenly he went in (e.) now here tlieiv
was a fire (e.) it was a large dwelling (q.) (13) and there tlu
were inside (e,) they were all surrounding the fire (q.) th<
were telling stories (q.) where the entrance was this other si(l<
and here wood they were next to the wall (e.) there was a 1( > '

Weltfish, Caddoan Texts 239

rakuka'riu (14) he riaxrawi-Ut taku ka-kite-riku ira-hu rakis iri-
rdru*tsi (15) he axru4a axrare-wd-tara he kitu axrutd-ke-nt vrakd-taku
(16) he tara-rdwas rwirikuxrukstdxwa'wa he wekuxraratsdkipvtct
iweraratke-a-ra trikuxruxra^a (17) he irakd*taku he kitu werutd"
ke*nt irardxka-wi (18) he axruta kiriku vra-ku heaxrakdstikis (19)
ihera*ku heaxrawirikis (20) dkaka-ruspa ihera-ku (21) he asku
axrurustsa wdutusuhu-ra-ri (22) he ra*ku he kukaraaxretkahdxtawd
Mra'ku kukaraaxra-ruxtdku kukarawcti-uspa (23) hern axriwa-ku
irraxrakctdtoiu tdrwtsius rdkcs sikstarwa (24) sukstdru-tsn raku-
tqriwvku (25) hem axriat tdru4sius he axrwta rakis iri- axraru4si
(26) kuwctwu rdku'ku wttikqtitqwiku he qxruxtsqwi taru-tsius
iwervtkiriku iweaxru-te-nt he rerirud tdru*tsius (27) tuxra'a kehax-
riri ti-hi he kitw we-re'it tirdwihat hern axriwa-ku rexkita kutw
tsaxriks rdkwku rqkis iri- rdrwtsi (28) heru axriwa-ku rexkita
sukste-tsqwitspari he axriraktirua irakd-wihat M-fu kitu iriwe-fiit
kdsahuruhsu irakd-wihat a rqwitqkardisu axrawa-ku irakd4qku
sikaskutse-tsikska'pd'kis (29) he ti-rdwihat kuxriraktirua witiax-
rixra-rawirivm ru iri'axrqre-kqwi ra-ru mtira-ku sidskwtqtsikska--

(14) Then there he sat down (e.) anyone has not seen him
that wood where they are. (15) And he did (e.) he looked
about (e.) and all he saw them (e.) he sitting back there.

(16) And they would laugh at where they had been roaming
and they had gathered together that night whoever did it

(17) and the one sitting behind (back there) — all he has
seen those inside. (18) And he did (e.) someone that one
he had a peg-leg (e.) (19) and that other one he had a peg-arm (e.)
(20) he wouldn't have any hair on and another (21) then
only one hair he had on (e.) it would wave (q.). (22) And
another one — he didn't have any ears on (e.) another one
he didn't have anything on (e.) he didn't have any hair (q.).
(23) Then said (e.) the one that was leader (e.). ''Servant, wood
bring them here ! (24) Make a fire ! to make a high fire." (25) Then
he went (e.) servant and he did (e.) wood where they were
(setting) (e.). (26) It seemed like (q.) someone was sitting there
was a dark object sitting (q.) and he stopped (e.) servant,
he looked at it as he saw it (e.) then he became frightened
servant, (27) because inside the room it is and all they
were these here. Then said the head man, ''There seems to be
a person one sitting there wood where they are." (28) Then
said (e.) the head man, ''Investigate thoroughly." And they
were frightened (e.) those inside because all they are
scalped -ones those inside and suddenly he said (e.) that
one, '*You must have pity on me." (29) And those they were
frightened they ran into each other (e.) there where the exit
was (e.) merely it sat here (q.) (it did not happen) for him to

240 Pifblications, American Ethnological Society VoL XVjI

pd'kisu iweaxrirawdtsitit (30) hem axre'watsiUt 'pi-ta M W^d^TU*-
wdtsctd he him aocriraxwa-waktiku (31) tdxvxi'ku raxkuwd'kahu
kakikutpaks^'Tit askurditspi tutpakscnt (32) hem axrca pvta ram
witiwa-ku siaskutatsikska"pa*kt8U he siaxririrua he kuocrdraxwats m
irrmrdxku'ta (33) mtutsira*m.

be blessed they fled outside (e.). (30) Then he went outside (e.)
man and when he went out (e.) then there they were
talking. (31) He would speak (e.) he would be saying (e.), "He
didn't see my head the one with one hair he saw your head."
(32) Then he came (e.) man merely he said (q.) for them
to bless him and they became frightened (e.) and they
scattered there each one would wander off. (33) That's all.

ONE-HAIR AND THE SCALPED MEN.

(Free translation.)
A warrior was coming home alone at the close of the day. He
came to a stream and saw human footprints. He decided to follow
them. They led to the edge of a cUff where they ended. He
pushed apart the vines that hung over the cliff and since it was
dark he felt about with his hand and found a hole. Although it
was dark he decided to go inside and there he suddenly found
himself in a large room where a fire was burning. There were
people sitting around the fire telling stories. Near the door there
was a large pile of wood and here he decided to sit down. As he
sat there he was able to observe the people more closely. They
told of incidents that had happened during the day and they would
all laugh at each other's stories. The warrior could now see the
different people, — one had a peg leg, and one a wooden arm and
another was completely bald and stUl another had only one hair
on his head which woiild wave back and forth. One of them had
no ears, and another no hair. The leader ordered his apprentice
to get some wood for a fire so that the fire would burn up high.
When the apprentice got to the woodpile he thought he saw
someone sitting there. He stopped for he was frightened. He knew
that all were present and that this must be a stranger. He told the
leader that he suspected there was a human being on the wood pile
and the leader ordered him to investigate more thoroughly. They
were all frightened, for these people were all Scalped-men. The
warrior suddenly spoke to them and asked them to help him. But
they were all so frightened that they crowded around the entrance
trying to get out. And so his request for help remained unanswered.
Then he went outside and he could hear what the men were saying.
They said, "He didn't see my head, but he did see yours, One-Hair."
Then the warrior approached them again and again asked for their
help and blessing, but this time they were so frightened that each
of them wandered off in a different direction. That's aD.

VI. TEXT BY FANNY WALKING-SUN

tsupint rardxkata'ru\ Woman-star, the-one-that-is-yellow,
tsawi'^^ Band

43. SCORCHED-BELLY, A FOX STORY.

(1) e tskinxki siaxra-ku pi-ta d tsapat e siaxra-ruxwihat pi-ra^u

(2) wituocra*TU vdkusiksa'pdfi nfihu pi-raski a kekiksdpits tsijcraki

(3) siaxrd*ruxwihat kawi-td wcti^ piraski a tsu-raki kskiksa-pits

(4) he ird'ku piraski e siaxre^rwrapirihu^ iwe'axrara-rikUsu piraski
d taxkikat (5) heru axriri-waki itaxri kirike*ruvt raskukikat pakustd-
rariit he axriwa'ku tuxra^a ratkukikat atias d* atira tdtdskd the
ratkutka-ku resa* (6) heru axriwa^ku i'osti kSrituxra'ka-pdhsu
asutka'ku re-sa-ru (7) e pahustdrarid maxriwa*ku e ra-ru kareretiwa"
ka'hu tsu-raki wetatu'tsikse*rd tsU^raki wdikurwtste he re*witskd*
wis (8) heru axririwaki i*kaa raru kuruxrasiwa'kwhu wesdixwakw-
rawu ita'xri (9) wdixwqki tatara-ka-pa^kis e pakustdrarid axriwa-
kdraxka'as (10) heru axriwa^ku ka*ka'Uxke'sa'ri tsuraki wetati'-
tsikstsirasa (11) heru amwa-ku hurahus vasti* kuxri-uxikUks

(12) heru axriwa-ku kurahus wetdsuxru*kuxta rdhe-sa ks'karuvs

(13) e-kqa weaxra-tsikste^hu* heriwe*ao(yra*sd*a tskinxki weraru—
raspixraxkqtaku (14) iwerdhe'sa he riweaxruxru-kat werdhcsa
tsahu'ta*ka witiwdat (15) a svaxri-tste'ru iweruxrwkat tatsti'sa akaa

(1) Now fox there were two (e.) male and feirfale and
they had (plnr.) (e.) pups. (2) They numbered seven (q.) one
boy and six gu'ls (3) they had (e.). Youngest it is (q.) boy
and girls six. (4) And that boy — they loved him (e.).
When he grew up (e.) boy then he would cry (e.). (5) Then
they would say (e.) sisters, "Why is it that you cry, Scorched-
Belly." And he said (e.) '*The reason that I cry father
and mother, I want — to be the son-in-law chief. (6) Then
said (e.) his father, **Are we not too poor for you to be son-in-
law chief?" (7) and Scorched-belly then said '* — just
I am not saying it girl I have already seen her (courted her)
girl she likes me and she wants quickly." (8) Then they
said (e.) "Oh, just you may be saying that." They doubted
his word his sisters. (9) They said (q.), "We are poor." And
Scorched-beUy he cried (e.). (10) Then he said (e.), "I'm not
j\ ing, girl I brought her once." (11) Then said (e.) old man
hi8 father, "He may be truthful." (12) Then said (e.) old man,
"You are going to become his son-inlaw (go-into-his-dwelling)
tomorrow early." (13) Oh he was happy (e.) and this was
his name, (e.) fox, "He-has-claws-against". (14) Then next
morning and he went into his dwelling (e.). When it was
morning white robe he had wrapped about him (q.) (15) and

242 Publications y American Ethnological Society Vol. XJrjj

pdsiwitv^ wttiXimkiA'hu (16) ikaa um-m witH%W'hi pakustdrari'tt
stti*ru*hn*ratse'raru'ku (17) he4u irika-ki utka-ku iwerutka-ku M
ke*tsi axrura^a tsu-raki wituxra* wite-riru'tste (18) he- ke-tsi trihe
axri'Ta-riks iwerutka-ku re^sa-ru (19) heriru axriwa*ku re-sa-ru
axrd'wdsa kird ra-ru rira-ku tirixwakehu pakustdrari-it (20) kerihe
rwaxri^ rakura-te-wawdriku weruxra*ru the re*sd*ru iwerutka-ku
(21) hern axriwdska re-sa^ru tisirvrwpds eri'rerawdkuxte"wa*wqri-
kusta trihe rakukdawia*ra (22) he isira-ku ia-sti^ ihe pakustdrari-d
ia-sti d isa*sti weaxri-rake-skdwu-tu d itaxri (23) atexwakid-hu
d'kqa paJcustdrarvd wera-tutka^ku re^sa-ru iriivddrwruksku re\sa*ru
tsu-raki (24) he rixwakid'hu tsu*raki he axra*sa^a pdskdhure'sa*ru
isu-raki (25) iriweru-tutsira-ru,

they tamed him (e.) (he was married). Since he became son-in-law
of chief oh he was hated they were saying (q,), (16) ''Oh
chief 8()n-in-law Scorched -belly." They were making fun of
of him (17) because he isn't one to be son-in-law he that is
son-in-law and then she caused it girl she did it (q.) she
loved him (q.) (18) and so, — it is the truth since he is son-
in-law chief. (19) Thereupon said (e.) chief when he arrived
(e.) ''Let just the way sit there (disregard) this they are saying,
Scorched-beUy." (20) Then he is the one to make rules (mea-
sure the ways) it is because — chief he is son-in-law.
(21) Then he thought (e.) chief, "Since they hate him he is
going to be the adviser (measure the words) rather than for
him to become leader." (22) And those two his father
Scorched-belly, his father and his mother they were dying
of happiness (e.) and his sisters. (23) They would be saying.
"Oh Scorched-belly why, he's a son-in-law chief he has had
sitting (q.) chief girl." (24) And they are sajdng girls an*!
her name is (e.) Chief-of-the-hated-ones-among-the-timber" gi] ^
(26) That's all.

SCORCHED-BELLY, A FOX^ STORY.

(Free translation.)
Once upon a time there were two foxes, a male and a feni
and they had pups. One was a male and six were females. 'I
boy was the youngest and the six girls were aU older. The g
loved their youngest brother very much. He grew older and
last he reached maturity. One day his sisters found him cryj
and they said to him, "Scorched-belly why are you crying ?" "I i
crying, father and mother, because I want to become the son-
law of the chief." His father said to him, '*But are we not t
poor for you to aspire to such a position?" "I am not taUdi

^ This is a cl€bss of stories told entirely for amusement and is analogous
the coyote stories of other American Indian mythologies.

WeltfisK Caddoan Texts 243

about this without some justification," said Scorched-Belly, ''I
have already courted the girl and she loves me and wants our
wedding to take place as soon as possible.'* *'0h, you can't be in
earnest/' they said dubiously. ''We are too poor." And Scorched-
belly cried again and said, **I'm teUing the truth, I've already
visited the girl." Then his father said, ''He may be telling the
truth after all." Then the father said, "All right then, you will
marry her early tomorrow morning." He was overjoyed and now
he had a new name, "Fox -wearing -a-claw-necklace."

Next morning he went to the chief's house. He was dressed
in a white buffalo -robe and he was married right there and then.
Everyone hated him saying scornfully, "See who has become the
chief's son-in-law, that fellow Scorched-belly." Everyone made
fun of him for he was hardly the right sort to be a chiefs-son-in-
law. In spite of this the chief's daughter had married him because
she loved him. When he came to live in the chief's house, the chief
told him to disregard the way in which the people would mock him
and call him Scorched -beUy. Since the people disliked him so much,
he was to be the chief's adviser rather than a leader of the people.
The parents and the sisters of Scorched-belly were very proud and
they would say, "Why our Scorched-belly is the chief's son-in-law
and has married the chief's daughter." The other girls in the tribe
named her wife of "Chief-of-the-hateful-foxes-who-hve-in-the-
woods." That's all.

Vn. TEXT BY STACY MATLOCK

tskardrare'sa-ru Lone-Chief, tsawi*^^ Band,

44. WHITE-MANE, THE STORY OF THE DTJN HORSE.^

kiritsta-ka
(1) wewitirikatihdxhqri* he rdku-ku rakutdwiku he tsustit aararuxku
raktl'ki rakuruxrikatihararua kshrawi^u (2) sirqkuka*pd'ktsn
siwttikd'pd'kis he sikqrexreriru*tsite dkda*ru^ kusikarawitqruxku
(3) herahurvtat a siwttdxwari rusiraxkuwerdwari raxkic'tvxku ram
siwttiwari a sirexkuw&rqa (4) e sita-mtspa^karu kiriku e sitax-
pinxku weraxkuksttat siraxhupiraxra crirurdxkw^u sirexkuwqrika
weraxkurahu'vu wekararaxkuxre-ra (5) e sttdxruras rakuwitat
siraxkusurdraspe werexkusurarurdwqra a kisatski siraxkupiraxra
(6) nqwa asku sqku*ru axrutasitit qkita-ru wekuraku itat iriqxruks
itat (7) he tswsUt a pi-raski kura'^u siaxrahqtvxkdwa (8) sirqku-
hqtvxkdwqra sird'kuwe'tqra he axrdwitsa kqrarqkuxre-ra kintsta'kd
aru'Sa rexkuwitskq^a (9) we ram sirexkuhurqwa tqku tsdxriks

(1) It was many years (q.) and there sat there were among
— old woman she had (e.) grandchild it had these many years
sixteen (2) they were poor they were poor (q.) and they
did not like them tribe they had nothing (q.) (3) and all the
time — they wandered about (q.) (e.) they were always going
about behind at the camps just they wandered about (q.)
they would follow behind (4) and they would pick things up
anything and they would be picking up (e.) where the camp
had been they picked things up (e,) whatever it might be (e.)
what they threw away (e.) when it was spoiled (e.) when it is
no good (5) and they would find (e.) to wrap with they
looked for moccasins (e.) moccasins they had left about (e.) and
meat they kept picking up (e.). (6) Now one day it happened
(e.) tribe for it to be (camped a long time) camped where
there had been (e.) camp (7) and old woman and boy hers
they followed the road (e.) (8) they went upon the trail they
followed behind and it arrived (e.) a no-good one white-man<'
horse they thought (e.) (9) now just one they have left

^ This story is a translation of the English version of the "Dun Horse" i
"Pawnee Hero Stories and Folk-Tales", G. B. Grinnell, New York, 192/
pp. 87 — 97. Because he had difficulty composing for dictation, Stac\
Matlock proposed that he translate something from English into Pawnee,
selecting this story as one of the favorite tales at the present time emon^
the Pawnee. The stylistic adjustment of the tale to the English manner
of story-telling is clearly reflected in the greater compactness possible in
the retranslation of the Pawnee into English.

wttiraxkis wekuxruntsi'Sat ashn karawttikirika he axratatku'vt

(10) askii axrakasii'vt iriaxrwta kitu wewiti* rdxkudu witukswvt
kusikqrexritsetsikstdwi'hu pwri wekarardkw^u siitatsikstawi he isira^a

(11) ke-tsi tsu'sttt a pi-raski kura*u piraski kuxrawd*ku sihu*ra
wetatsitirdsuxta asa-kurahus he itsqkuxr&nxkn (12) he tswstit
rivaxTvtsiratsdxpa aru'sa hem sidxrutsitsirasat ivitikistawvtiku ax-
rauksti'tts (13) wewttirikatihaxkgri^ he axratawiku pa-ri witi*
tsustit d rahU'ki pi-raski rakuruxrikatiha^ra-rwa ksprawiu wewttiri-
katihdxkari (14) he axratawiku rdku*u pa*ri tsustit d raktvki
pi'Toski werdku*u ksvrawiu rikdtiha*ru (15) piraski axrarewd-ta
aru'sa axrii'tsaa pi-raski he axrgrewatpa kintsta-kd gxru-tsd* pvraski
(16) ruaxrikusarura-wd iri iqxruksku axrukskitaku iriaxrawa-ku^
heru axritdwird'ot iri axrd-ku he pvraski weaxrqwttsqta iriaxra'ku
aru'sd axrqwdwaktit (17) he axrqwd-ku weresuxrae-rit tirasa-kariki
e ti'tiri he weresird-vta irvru*tqsitikstqrit istu ti*ra*wa'hat tuxrq^a
istu rikutsirasa ku*tii*ru e titrri heriiswta (18) triitpa-ka hqwa istu
kqraskutswra hqwd kqraskutsia*ra hk aru-sa ru axriwa-ku (19)
kuutsikstsirasat ke*tstikvtsu trirt-tat trirqwd-ku^ rurihvra heriru
ithnt tirqrdtke-u he kekqruvs iskuturia (20) e pi-raski ruaxrutsid

behind someone persons he was skinny (q.) he was exhausted
one eye he did not have (q.) and his back was sore (e.) (10) one
leg was swollen (e.) that way is (e.) he all he is (q.) scabby
he was swollen (q.) they did not care for it Pawnee it was not
^ r us to care for and those two coming (11) and then old
lan and boy hers boy said, *'Now come on we are
g r to take it old horse and it will pack our things,*' (12) and
old w ( »man she packed them on (e.) horse then they led it (e.)
it was limping (q.) it was slow (e.) (13) it was many years (q.)
and there was among (e.) Pawnees it is (q.) old woman and
grandchild boy had these many years sixteen it was many
years (q.) (14) and there were among (e.) they are Pawnee
old woman and grandchild a boy he was about sixteen
years. (15) Boy he looked about (e.) horse he got up (e.)
boy then he looked about (e.) the dun horse it got up (e.)
boy (16) then he left the place (e.) where there he had been
sitting (e.) where he had sat on top (e.) where the hill was (e.)
then he went down (e.) where he sat (e.) and boy when
he arrived (e.) where he sat (e.) horse spoke (e.) (17) and he

id (e.), "Now you see today now today then now you
k .jw what's going to happen again. Heaven has caused it
ba^^ it has led me from death and today do that! (18)
whatever I say also again for you not to do again for you
not to do and horse then said (e.), (19) "Lead me far off
where the camp is where the hill is beyond that thereupon
ril stand (stay) tonight and early you come for me!" (20) And

17

246 PublicatioTis, American Ethnological Society Vol. XVII

iriaxreruxrarikd^a (21) hern azriat arwsd axruturata M-karuvs

(22) he axrahuras siraku-tira arwsa rqkuxre*ra rqkutd-kd^ru witita"
kd-a pikaruvs irartki wituxre wdikuskitqwi* (23) kukqrawititqwe
irikurqkutu'a iriaxre-tat (24) he iras he kirttsta*ka axruxra-rika
pi-raski kaskutsttsirgsat (25) tstu irdwa-ku"^ rurihrra he kintsta-kd
axrqwa-ku pvraski (26) weisvra kaskutsihuria he tstu pvraski
weaxruturata heru tstu hiru siaxriwd-nt rqkuxre-ra rqkuka-ti-tu
aru'sa (27) axrurdtkahd-ru rihuksiri arwsd axrahurvwH (28) e
ke-kqruvs he tdxruras he axririkiwira arwsa he axrqraruras trirurax-
kutsiu-a arwsa rqkupqhd-tu pakspdhat kuraxkats rikutare-us qsawdki
e kitu (29) he axruxriwa rqkuxriwa-ra arwsa pd-ri tqku rikarawt-
tqriru'tsiu tqaxre*tat (30) kakira-ke-a piraski axrd-a witutsirasat
arwsa witutsirasat ruiriaxrd'kd-wi iri ika*ri axrqka*ku (31) kqra-
wttekdrihu^u rurqkitsirdwa sirakuka*ku pitku (32) he axra-ka-a
qkaxpqkuxt^u tskaritki tswstd kuxrd-kaxkusit (33) he kuxrutstqre*-
pd*pu Mtu d*aski qsitskqritki a- dskatski kqrdwctwrdkqre iriaxre-tat
(34) he tsustit axrute^nt kurd^u pvraski rqkutsirdsaxra kiritsta*ka
arwsa akuxrarqra kisatski a tsqhwki witetstkskiskqwdrasitt (35)
piraski axrqwa-ku a*tika we*tatuxrqra rakukqri^u kisa-tski rakuwd*-

boy did thus (e.) what he told him. (21) Then he went (e.)
horse he went for it (e.) early (22) and he found (e.) he was
with horse beautiful one a white one he was a white (q.) male
horse that one (standing) he is fine (q.) a very beautiful one (q.)

(23) one was not among (q.) one that was Uke it that camp (e.).

(24) Then night and Dun horse told the (e.) boy, ''Lead me!"

(25) Again that hill on the other side and Dun horse said (e.)
boy, (26) "When you come you must come for me." and
again boy when he went for him (e.) then again there
there were two (standing) (e.) a beautiful one a black one
horse (27) it was nights (e.) ten horses they were thereabout
(e.) (28) and early then he found (e.) and they were different
(e.) horses and he found them (e.) all kinds horses a red
one, red-head (roan) gray one blue-tail (black-roan) spotted
and all (29) and they were good ones (e.) very good ones
horses Pawnee someone did not have one like it in that
camp (e.). (30) It was not a long time boy he came (e.) he
was leading (q.) horse he was leading it (q.) where she lived (e.)
where his grandmother lived (e.) (31) it was not a large
dwelling (q.) just enough for for two to live two (32) and
the house was of (e.) old house skin old woman picked up
the tent-cover (33) and she tied it all up all strings rawhide
and sinew it was a no -good lodge (q.) in that village (e.)
(34) and old woman saw (e.) her boy when he was leading
the dun horse packed with them meat and buffalo robe
she was very much surprised (q.) (35) boy said (e.), "Grandma,
I brought you plenty meat to eat and here is buffalo-rube

Weltfish, Caddoan Texts 247

wad a tiwcra-ku tsqhu^hi raskuraxra rurdsi-^u (36) sukstarwwa
MsatsM (37) arwsd ire-ra tsustit axrd'wasku e rakutsikste*hu'ru e
weaxrd'ta rakuraru-waxra kisatski arusd axreriwira-at qxre'tsvska-
tdpakta axra*wvka kurgku-ru qsa-riru^ (38) tsu-stit axrutkiriku
raku*tstkskiskawd*rasvfu karawttirahunriksiku asku^u- arU'sardku^u
piraski axrarqrii'Wa kisatski (39) aru^sd kare-riwitskd* tswstit ra^kua
te-kskurd (40) irardkaha-ru arwsa dxrawa-ku istu piraski axrawdku
rdhe-sa^ kqtaxkd tara^ra tikqri^ (41) heru rarqxwitsqtsta iriri'tat
he restakapaksta a kdtaxka wenra-ririi'ta rdskura-kapaka (42) he
isirqwvka i-ra-tdriki he iskukitqwvtit (43) he ritqrakdstspa he
ikqrikat kdtaxka iriaxkitqwi*u re-sa-ru axrdruxwd*riki rdwiraku-ru

(44) he axrqkitqwu irirakukavrub-tika he istu ta^ kski-ttks he isutd-wa

(45) he iskitqwu kskHiks rdhiku-tsu kdtaxka (46) he tsakatou-tit
hqwa istu karesutsia istu isata ktriku sirakukiU'tika ku raskukuri-
wgrika ka-sirird'ita (47) piraski witiwd'ku tihe weaxrasakurikiwira
he axrutasitit arusd axrawd-ku kataxka wetqrd-ra hewerutqsuat
raku'pgka (48) he piraski retiraktu*wa a riksu he axra^wi-ka iriaxrd"
riki kiritstd'ka he rara-wi-at (49) he dxrutqwiikqwkat he kdtaxka
axruxra-e^rd kuxrdwitska^ we4itqhipista axre*ru resaxkitdwj^u (50)

for you to have for you only. (36) Take off the meat." (37)
Horse there it comes old woman laughed (e.) and her
feelings were glad and when she went (e.) to take them off
meat horse he rolled (e.) he snorted (e.) he jumped (e.) like
a wild horse (38) old woman looked (e.) she was so very much
surprised she couldn't believe the same horse to be. Boy
took off (e.) meat. (39) Horse did not want old woman
to come close. (40) That night torse spoke (e.) again boy,
He said (e.), ^'Tomorrow Sioux are coming there are many
(41) then they are going to arrive where the village is and
you will have a battle and Sioux when they are in a line for
you to fight (42) then you must jimip onto where I am (stand-
ing) and you must ride me (43) and we will try hard (go fast)."
And in the middle Sioux the one that is the leading chief
where his were (e.) warriors (44) and he counted (e.) those
he should kill and back he comes four then, "Do thus so
many times (45) and count four braves Sioux (46) and
kill them also again don't do it, again if you go probably
they will kill you perhaps you would lose me Remember
(you must know)." (47) Boy he said (q.) (promised). Another
different day (e.) then it happened (e.) horse he said, (e.)
"Sioux are coming in the line to battle." (48) And boy
he took out his bow and arrows and he jumped where it is
(standing) (e.) dun horse and ' he charged (49) and in the
midst of them (e. ) and Sioux they saw it (e. ) that he thought
he will hit their (e.) head chief (50) and all the arrows were
thrown here and there (e.) they shot (e.) he threw the arrows (e.)
17*

248 Publications^ American Ethnological Society Vol, XVII

he kitu axririkstarawd'wqnt siaocririwgriku axrqrikstardwartt rird-kat
tirikskqri^ WLtiqoiririkstaxkusitskqvm he axrakatitstdtqte (51) he
sikqreririri-tsat piraski he axrqku'tit re^sd-ru he istu ritaxriat istu
(52) he kuxrdra-wi'rat criaxrgwd'riki kdtaxka iridxrakdri^u (53) he
kuxrakdwu'ttt rdhiku-tsu he pdku sihiri axrqat kski-tiks axruraku-ta
aru'sd iriwiteruxra-rika (54) he kataxka a pd-ri hetstqa-he^e axrira-
poku" (55) he piraski axrdwqri he qxruxra-tsiksta dxrirapaku hern
qxriiva*ku arvsU wetuxra'tu kskvtiks he tatakdwu4(t kdtaxka he
kukqreru'tsi (56) rutqtutsira*u kukakikuraa he istu ttkwtika he
istu tikitqwi'tit kiritstd*ka (57) e qxrakqsispa he weqxrawitsat
iriaxrqwd'riki kdtaxka asku kataxka rdwiraku-ru axrqrikstu*wa e
axrd'tsat (58) he riksu axra-tsat kiritstd-ka kuxrdkastaxtsat kuxrit-
kxtstqritsqkus arwsa axrqwiu^hat e piraski axratqkd-hat (59) ruqxra**
pakusat iriaxrawd-riki kqtaxkd (60) he rqrdruhat he rekdsispa
rurqkuwitsata iriaocrqtvd*riki pd-ri he arwsa wesiaxrixkii*tit (61) e
kataxka ruaxririwaki arwsa kuwituruks pi-ta tqrurukstdhikwvts
kutu'u kdrai' arU-sa (62) hern axririrdxkqwat re-tsiki a katqrakiri-
patski siaxrixkqwd'tsit kiritstd-ka e kitu rusiamrikqkat kisatskiri-
patski (63) pd-ri a kdtaxka witiksdpaku sqkuxki-tu he weaxraratke-a
a kdtaxka axriruwq^as (64) e pi-raski kqrexrurqtsikstd*he weaxrqri-

with bow there were many arrows arrows were flying towards
each other (e.) and it became dark (with arrows) (e.) (51) but
they didn't hit him boy and he killed (e.) the chief and
back he went (e.) again (52) then he charged where they
were (e.) (standing) Sioux where there were many (e.) (63) and
he killed them braves now two times he went (e.), four
he could go (e.) horse that's what it told him (q.) (54) and
Sioux and Pawnee nevertheless they fought (e.) (55) and
boy he was going about (e.) and he was watching (e.) as
they fought (e.) then he said (e.) (to) himself they number
four now that are killed Sioux and nothing happened
(56) I am all right I wasn't hurt at all and again I might
kill and again he mounted the dun horse (57) and he
charged (e.) and when he arrived (e.) where they were (standing)
(e.) Sioux one Sioux warrior took out his arrow (e.) and
he shot him (e.) (58) and arrow it struck (e.) dun horse
shot him in the legs it pierced his legs horse he fell (e.) and
boy he got off (e.) (59) he went on fighting (e.) where they were
(e.) Sioux (60) — where the line of them is and he ran hard
to get to where they were (e.) Pawnee and the horse they
killed him (e.) (61) and the Sioux they were saying (e.) horse
he was like a man he was brave it was Hke he is not horse.
(62) Then they pulled out (e.) knives and Uttle hatchets
they stuck him here and there (e.) dun horse and entirely
they cut him up (e.) Uttle pieces of meat. (63) Pawnee and Sioux
they were fighting (q.) all day and when night came (e.)

ITx^lcfiiiTv, OuuiZdijKiutv TcMta 249

warilca ar'H-sa (65) weruaxrutsirdrwa qocriksapaku heru axriat
ruiririksdpoku wetetsiksu^vxkd*pd'kis aru*sa axruxrurqhats (66)
heru axriat rurdxtqku iri arwsd axra'sa (67) Mm axriratsdkipu kitu
aru'sa kataxkd siaxnxkakatka hawa kdU' kd'su d asu^" kitu axrari-
wvkus (68) heru axrikataat iriaxrawd^ku'^ heru axriwi*ttt (69) heru
witiaxrutsikate'Te-fu axrawitai tsahu-ki witiqxrvtpakskate-re'pu (70)
heru axratsikska^ axratsikska*pd'ki8u arwsa iweruxkit'ti* (71) hi
weaxrd'ku he axratku axrahvtdwia he axrahu-ta U'tdwi*u tiriaxra'ku
karahutvxtawdktd^hu he utqwikat dxratsii-a (72) he pvraski ruax-
rire'wd*ta ruiriaxrqrariwvkusku kiaatski kiripatski d ki-su aru*sa
triaxrarauhurqhat (73) axruxra*^'nt axratswa qxrats'^uxruxta-ta
kqrdwiturqtsiksta-he he axra'tsiksii^vxkd'pd*ki8 he kardaxrira^ke-a
(74) he istu qxra'hvidwia he axrqre'wd'ta axra*tsu'a rutriaxrahurdk-
tqku triaxrqru'tsi (75) heru axriwdska istu kirakqwerqratsdkipvtit
irirutqhu kwtu axrqriwvku arwsa rdkutsta he kqrexrutsirae-riku
(76) wite-tsuhurihu'u he istu tqwit kihiri axra^tsu'a axrahvtdwia he
axrarewd'ta iri aru*sd axrd-sa (77) he qxruxral*nt axrintkvtdpd*tsu
tqwdkihtri he axrqntkuitsdd'hu he axrapaksdHwd-ta urd-riri (78)

then Sioux they fled (e.). (64) And boy he did not feel well

(e.) when he lost (e.) horse. (65) When that was all (e.) of

the fighting (e. ) then he went (e. ) where they had been fighting

he felt sorry for himself horse he lost (e. ) (66) then he went (e.)

right there where horse lay (e.) (67) then he gathered (e.)

aU the horse Sioux that they had cut up (e.) also all the legs

and feet all he put in a pile (e.) (68) then he went up (e.)

where the mountain is (e.) then he sat down (e.) (69) then

he draw his all about him (cloak) (e.) he was wrapped (e.)

buffalo-robe he drew it up over his head (e.) (70) then he

thought (e.) of his sorrow (e.) horse that was killed. (71) And

as he sat (e.) then he heard (e.) as the wind came and the

wind came (e.) wind there he sat (e.) the wind made no sound

and with the wind it rained (e.) (72) and boy he looked

about (e.) where the pile was (sitting) (e.) meat small (pieces)

and bones horse where he had left them (e.) (73) he saw it (e).

Rain coming (e.) when the rain passed (e.) he was feeUng no-good

(q.) and he was feeling miserable (e.) and it was not a long

time (e.) (74) and again the wind came (e.) and he looked

about (e.) the rain (e.) where the place is (e.) where they lay

(e.). (75) Then he thought (e.) again see if they have gathered

together the way it ought to be dead piled up (e.) horse

lying dead and he didn't see very clearly (76) it was a big rain

(q.) and again three times it rained (e.) the wind came (e.)

and he looked (e.) where horse lay (e.) (77) and he saw (e.)

its tail moving (e.) three times and his tail was going (e.)

and his head lifted (e.) from ground (78) boy became

250 Publications, American Ethnological Society Vol. XVII

pvrasJci dxrarirud he axrawdska rakukukstakvt (79) ruwitl-ku he
axra-ku axruxra-tsikstqwi'tit (80) tstu hqwd axrahutaim-ttt he
axrd^su^a he axrahvtd'wia he axra-tswa (81) pi-raski axrute-nt
axra-tswa gxrare-wd-ta axra^stwa (82) pi-raski axrurewd-ta arusa
axru'tsda he axrarewdtpa kiritsta*ka axrwtsd (83) piraski ruhart-
kusarurihvt ririaxru-ksku arukskitaku riaxrawa-ku^ hern axrit>awi-
rd'at iriaxrd'ku (84) e prraski weaxramtsata iriaxra^ku arusa
axrawawaktit he axrawd'ku (85) weresuxrae-nt tirasd'kariki e
ti'tiri he weresira*it triruticsitstkstgnt tstu tira*wa-hat tuxre tstu (86)
rikutsirasku kuwituru e ti-tiri he riisu'ta iriitpa^ka hawa tstu karas-
kutsiara hawa irikukaraskutsiara (87) he arusa ruaxriwa^ku kuitstks-
tsirasat ke-tstikuts trir&tat irirawdku rurihi-ra (88) heriru ite*rtt
tiraratke*a he ki-kqruvs tskuturia (89) e piraski ruaxrutsia triax-
reruxrarika^a heru axriat arusa axruturata ke-karuvs (90) he ax-
rahuras sirakutira arusa (91) rakuxrera rakuta^ka witita*ka pikarus
irarekuri wdu-xre wdikuskitqwe wdctkukarawditawe*nt trikurahutii'U
triaxre-td (92) he iras he kirdsta-ka axruxrarika piraski (93) ka^s-
kutsitsirasat tstu rirawa*ku^ rurihrra wecsi-ra kaskutsihuria (94)
he tstu pi-raski weaxtura*ta heru tstu heru siaxriwd-rd (95) rakuxrera

frightened (e.) and he wanted (e.) to flee (79) he stayed (q.)
and he sitting (e.) he began to watch (e.) (80) also again
the wind blew (e.) and it rained (e.) and the wind came (e.)
and rain came (e) (81) boy he looked (e.) it rained (e.) he
looked about (e.). It rained (e.) (82) boy he looked (e.) horse
he raised himself (e.) and looked around (e.) dun horse he
got up (e.) (83) boy he left the place where he was sitting (e.)
sitting on the top where the hill (e.) then he went down (e.)
where he is (e.) (84) and boy when he went (e.) where he is (e.)
horse he spoke (e.) and he said (e.), (85) *'You have seen today
and right now then you know if you think again Heaven
it is good again (86) let me come back hereafter now right
now^ then what you must do whatever I say also again
don't do that again don't do that." (87) And horse said (e.),
**Lead me away far off where the camp is where the hill is
further (88) thereupon let me stand tonight and early
come for me." (89) And boy he did (e.) as he was told (e.)
then he went (e.) horse when he went for it (e.) early (90) and
he found (e.) there were two horses (91) it was beautiful a
white one it is white (q.) gelding more handsome it is fine (q.)
it is the finest (q.) there was not among them (q.) that which
is Uke it that camp (e.) (92) then at night and dun horse
told (e.) boy, (93) "'Take me again where the hiU is further
when you come come for me." (94) Then again boy when
he went for him then again then there were two standing (e.)
(95) a beautiful one a black one horse and nights ten
horse he left there (e.) and early then he found (e.) —

Weltfish, Caddoan Texts 251

rakukcb'tit arusa a ruratkaha-ru rihuJcsiri arusa axrahurt-wtt e* M"
karuus e tdxruras he axririkikiwira arwsa (96) he dxrararuras
irinmxrukutsiu'wa arusa rakupaha-t pakspdhat kurdxkats kutare-us
asawdki e kitu he axruriwa (97) rakuxriward arusa pa-ri taku
rikarawttgriru'tsihu tdaxre-tat e piraski (98) wekararika'pa^kts he
axraktakuksa ruxre-ra tsu'vaki kuaxraha resaru iriaxrikddwiu (99)
e rahiri e siaxriru resaru rakukddwiu he axrarurukspivt pi-ra^u a
tsapat ruxre-ra axraktaku (100) e asku sakwru heri axriranktcsu
piraski axrakwt (101) heru (axtsikite-raxku ? ) ruxtawanki arikis
a rutatd^u he rahuritit tsustit ika-ri heru axrutsirasku iriaxrakdriku
(102) heru irikurakut (103) e kintsta-ka (kusikararitsikitawvtit?)
ruwtterarihvt werexkuhakawa-tsistarit e werexkuraxkaistartt kura-^u
a taxrirasat iriraxkurarata resaru iriraxkwta (104) arusa wduksarit
iriaxmksitat wUukstikatihaxkari iriaxria-ri asakurahus (105) e
criaxrakut,

different kinds (e.) horses (96) and he found them (e.) different
colors horses red one roan (redhead) gray blue spotted
and aU — beautiful (e.) (97) more beautiful ones horses
Pawnee anyone there was none that looked like that there
in that camp (e.) and boy (98) now he is not poor and he
married (e.) beautiful one girl she is the daughter (e.) chief
the one that is leader (e.) (99) and finally then they made
him (e.) chief the head one and he had many (e.) children
and woman beautiful one the one he is married to (e.) (100)
and one day then the oldest one (e.) boy he died (e.)
(101) then (they wrapped him in) the spotted one calf and
it was buried and always old woman his grandmother then
he kept her (e.) where his own lodge was (e.) (202) then there
she died. (103) And dun horse (he was never ridden) only
at one time (q.) when they are going to have a feast (e.) and
when they were going to dance (e.) doctor and he went ahead
(e.) when he went chief wherever he went. (104) Horse he
lived (was standing) (q.) where the camp was for many years (q.)
where he became (e.) an old horse (105) then there he died (e.).

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VIII. Part. I. Keresan Texts, Franz Boas. XII + 300 pp. 1928.
$ 3.00.
Part. II. Keresan Texts, Franz Boas. 1925. 344 pp. $3.00.
IX. Kickapoo Tales, William Jones and Truman Michelson;
collected by William Jones, translated and annotated by
Truman Michelson. 1915. 143 pp. $ 2.50.
X. Passamaquoddy Texts, John Dyneley Prinee. 1921. 85 pp.
$ 1.50.
XI. The Relationship Systems of the Thngit, Haida and Tsim-
shian, Theresa Mayer Durlach. 177 pp. $ 2.60.
XII. Menomini Texts, Leonard Bloomfield. 1928. XVI + 608pp.
$ 5.00.

XIII. Yuchi Tales, Giinter Wagner. 1931. X + 357 pp. $ 3.50.

XIV. Dakota Texts, Ella Deloria. 1932. XVI + 280 pp. $ 3.00.
XV. Zuni Texts, Ruth L. Bunzel. 1933. VIII + 285 pp. $ 3.00.

XVI. Plains Cree Texts, Leonard Bloomfield. 1934. VIII + 309
pp. $ 3.75.
XVII. Caddoan Texts, Gene Weltfish. 1937. X + 251 pp.