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diff --git a/17042-0.txt b/17042-0.txt new file mode 100644 index 0000000..bafcfd2 --- /dev/null +++ b/17042-0.txt @@ -0,0 +1,1074 @@ +The Project Gutenberg EBook of Illustration Of The Method Of Recording +Indian Languages, by J.O. Dorsey, A.S. Gatschet, and S.R. Riggs + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Illustration Of The Method Of Recording Indian Languages + From the First Annual Report of the Bureau of Ethnology, + Smithsonian Institution + +Author: J.O. Dorsey, A.S. Gatschet, and S.R. Riggs + +Release Date: November 11, 2005 [EBook #17042] + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK INDIAN LANGUAGE *** + + + + +Produced by Carlo Traverso, William Flis, and the Online +Distributed Proofreading Team at https://www.pgdp.net + + + + + +Transcriber's note: The following symbols are used to represent +special characters: + [K] = turned (inverted) "K" + [T] = turned "T" + + * * * * * + +SMITHSONIAN INSTITUTION--BUREAU OF ETHNOLOGY. + +J.W. POWELL, DIRECTOR. + + * * * * * + +ILLUSTRATION OF THE METHOD + +OF + +RECORDING INDIAN LANGUAGES. + + * * * * * + +FROM THE MANUSCRIPTS OF MESSRS. J.O. DORSEY, A.S. GATSCHET, AND S.R. +RIGGS. + + * * * * * + + + + +ILLUSTRATION OF THE METHOD OF RECORDING INDIAN LANGUAGES. + + +HOW THE RABBIT CAUGHT THE SUN IN A TRAP. + +AN OMAHA MYTH, OBTAINED FROM F. LAFLÈCHE BY J. OWEN DORSEY. + +Egi¢e |mactciñ'ge| aká | i ʞaⁿ' | ¢iñké |ená-qtci|ʇig¢e| júgig¢á-biamá. +It came| rabbit | the | his |the st.| only |dwelt|with his| they +to pass| | sub.|grandmother| ob. | | | own,| say. + + Kĭ |haⁿ'egaⁿtcĕ'-qtci-hnaⁿ'|`ábae | ahí-biamá. |Haⁿegaⁿtcĕ'-qtci| a¢á-bi +And | morning very habit-|hunting|went thither| morning very|went, they + | ually | | they say. | | say + + ctĕwaⁿ'|níkaciⁿga|wiⁿ'| sí |snedĕ'-qti-hnaⁿ|síg¢e|a¢á-bitéamá.|Kĭ |íbahaⁿ 3 +notwith-| person |one |foot| long very as a|trail| had gone, |And|to know +standing rule they say. him + +gaⁿ¢á-biamá.|Níaciⁿga| ¢iⁿ' |ĭⁿ'taⁿ|wítaⁿ¢iⁿ|b¢é | tá |miñke,| e¢égaⁿ-biamá. + wished | Person |the mv.| now | I-first|I go|will|I who,|thought they say. + they say. ob. + +Haⁿ'egaⁿcĕ'-qtci|páhaⁿ-bi| egaⁿ'|a¢á-biamá.| Cĭ | égi¢e |níkaciⁿga| amá + Morning very| arose |having|went they |Again| it | person |the mv. + they say say. happened sub. + +síg¢e|a¢á-bitéamá.| Égi¢e | akí-biamá. | Gá-biamá: |ʞaⁿhá,|wítaⁿ¢iⁿ|b¢é 6 +trail| had gone, |It came| he reached |Said as follows,|grand-|I-first |I go + they say. to pass|home they say. they say: mother, + + a ʞídaxe | ctĕwaⁿ'|níkaciⁿga|wíⁿ'| aⁿ'aqai |a¢aí te aⁿ'.|[K]aⁿhá,|u ʞíaⁿ¢e + I make |in spite| person |one | getting |he has gone.|Grand- | snare +for myself of it ahead of me mother + +dáxe| tá |minke,|kĭ |b¢íze | tá |miñke|hă.|Átaⁿ| jaⁿ'|tadaⁿ',|á-biamá + I |will|I who,|and|I take|will|I who| . | Why| you |should?| said, +make| him do it they say + it + +wa`újiñga|aka.|Níaciⁿga| i¢át'ab¢é|hă,|á-biamá.| Kĭ|mactciñ'ge|a¢á- 9 +old woman|the | Person |I hate him| . | said, |And| rabbit |went + sub. they say. + +biamá.| A¢á-bi | ʞĭ | cĭ |síg¢e| ¢étéamá.|[K]ĭ| haⁿ'| tĕ| i¢ápe |jaⁿ'-biamá. + they |Went they|when|again|trail|had gone.| And|night|the|waiting|lay they + say. say for say. + +Man'dĕ-ʞaⁿ|¢aⁿ|ukínacke|gaxá-biamá,| kĭ|síg¢e| ¢é-hnaⁿ | tĕ| ĕ'di|i¢aⁿ'¢a- +bow string|the| noose |he made it |and|trail| went |the|there|he put it + ob. they say, habitually + +biamá.| Égi¢e |haⁿ'+egaⁿ-tcĕ'-qtci|u ʞíaⁿ¢e|¢aⁿ|giʇaⁿ'be|ahí-biamá.| Égi¢e 12 + they |It came| morning very| snare |the| to see | arrived |It came + say. to pass ob. his own they say. to pass + +miⁿ'| ¢aⁿ |¢izé | akáma. |Taⁿ'¢iⁿ-qtci|u¢á | ag¢á-biamá. |[K]aⁿhá|ĭndádaⁿ + sun|the cv.|taken| he had,|Running very| to |went homeward,| Grand-| what + ob. they say. tell they say. mother. + + éiⁿte| b¢íze|édegaⁿ| aⁿ'baaze-hnaⁿ' |hă,| á-biamá.|[K]aⁿhá,|man'de- ʞaⁿ|¢aⁿ +it may|I took| but |me it habitually| . |said they| Grand- |bow string |the + be scared say. mother, ob. + +ag¢íze| kaⁿbdédegaⁿ |aⁿ'baaze-hnaⁿ'i |hă,| á-biamá.|Máhiⁿ|a¢iⁿ'-bi|egaⁿ' 15 +I took|I wished, but|me it habitually| . |said they|Knife|had they|having +my own scared say. say + + ĕ'di|a¢á-biamá.| Kĭ|ecaⁿ'-qtci|ahí-biamá.|Píäjĭ|ckáxe.|Eátaⁿ|égaⁿ +there|went, they|And|near very| arrived | Bad | you | Why | so + say. they say. did. + +ckáxe|ă.| ĕ'di |gí-adaⁿ'| iⁿ¢ická-gă |hă,| á-biamá |miⁿ'|aká.|Mactciñ'ge + you | ?|Hither|come and|for me untie it| , |said, they| sun|the | Rabbit + did say sub. + +aká| ĕ'di|a¢á-bi | ctĕwaⁿ'|naⁿ'pa-bi|egaⁿ'| hébe | íhe |a¢é-hnaⁿ'-biamá.| Kĭ 3 +the|there| went |notwith-| feared | hav-|partly|passed|went habitually |And +sub. they say standing they say ing by they say. + + ʞu`ĕ'| a¢á-bi | egaⁿ'| mása-biamá |man'dĕ- ʞaⁿ|¢aⁿ'.|Gañ'ki|miⁿ'| ¢aⁿ |maⁿ'- +rushed| went |having|cut with they| bow string| the | And | sun| the | on + they say a knife say ob. cv. ob. + +ciáha|áiá¢a-biamá.| Kĭ|mactciñ'ge|aká | ábá ʞu | hiⁿ'|¢aⁿ|názi-biamá +high |had they |And| Rabbit |the | space bet. | hair|the|burnt they + gone, say. sub. the shoulders ob. yellow say + + ánakadá-bi | egaⁿ'.|(Mactciñ'ge| amá | akí-biamá.) | ĭtcitci+,|ʞaⁿhá, 6 +it was hot on|having.| (Rabbit |the mv.|reached home,|Itcitci+!!|grand- +it, they say sub. they say.) mother, + + ná¢iñgĕ-qti-maⁿ'|hă,| á-biamá.|[T]úcpa¢aⁿ+,| iⁿ'na¢iñgĕ'-qti-maⁿ'|eskaⁿ'+, +burnt to very I am| --|said, they|Grandchild!!| burnt to very I am|I think, +nothing say. nothing for me + + á-biamá. |Cetaⁿ'. +said, they say.| So far. + + +NOTES. + +581, 1. Mactciñge, the Rabbit, or Si¢e-makaⁿ (meaning uncertain), is +the hero of numerous myths of several tribes. He is the deliverer of +mankind from different tyrants. One of his opponents is Ictinike, the +maker of this world, according to the Iowas. The Rabbit's grandmother +is Mother Earth, who calls mankind her children. + +581, 7. a¢ai te aⁿ. The conclusion of this sentence seems odd to the +collector, but its translation given with this myth is that furnished +by the Indian informant. + +581, 12. haⁿ+egaⁿtcĕ-qtci, "ve--ry early in the morning." The +prolongation of the first syllable adds to the force of the adverb +"qtci," _very_. + +582, 3. hebe ihe a¢e-hnaⁿ-biama. The Rabbit tried to obey the Sun; +but each time that he attempted it, he was so much afraid of him that +he passed by a little to one side. He could not go directly to him. + +582, 4. 5. maⁿciaha aia¢a-biama. When the Rabbit rushed forward with +bowed head, and cut the bow-string, the Sun's departure was so rapid +that "he had _already_ gone on high." + + +ABBREVIATIONS USED IN THIS MYTH. + + cv. curvilinear. + mv. moving. + st. sitting. + sub. subject. + ob. object. + + +TRANSLATION. + +Once upon a time the Rabbit dwelt in a lodge with no one but his +grandmother. And it was his custom to go hunting very early in the +morning. No matter how early in the morning he went, a person with +very long feet had been along, leaving a trail. And he (the Rabbit), +wished to know him. "Now," thought he, "I will go in advance of the +person." Having arisen very early in the morning, he departed. Again +it happened that the person had been along, leaving a trail. Then he +(the Rabbit) went home. Said he, "Grandmother, though I arrange for +myself to go first, a person anticipates me (every time). Grandmother, +I will make a snare and catch him." "Why should you do it?" said she. +"I hate the person," he said. And the Rabbit departed. When he went, +the foot-prints had been along again. And he lay waiting for night (to +come). And he made a noose of a bow-string, putting it in the place +where the foot-prints used to be seen. And he reached there very early +in the morning for the purpose of looking at his trap. And it happened +that he had caught the Sun. Running very fast, he went homeward to +tell it. "Grandmother, I have caught something or other, but it +scares me. Grandmother, I wished to take my bow-string, but I was +scared every time," said he. He went thither with a knife. And he got +very near it. "You have done wrong; why have you done so? Come hither +and untie me," said the Sun. The Rabbit, although he went thither, was +afraid, and kept on passing partly by him (or, continued going by a +little to one side). And making a rush, with his head bent down (and +his arm stretched out), he cut the bow-string with the knife. And the +Sun had already gone on high. And the Rabbit had the hair between his +shoulders scorched yellow, it having been hot upon him (as he stooped +to cut the bow-string). (And the Rabbit arrived at home.) "Itcitci+!! +O grandmother, the heat has left nothing of me," said he. She said, +"Oh! my grandchild! I think that the heat has left nothing of him for +me." (From that time the rabbit has had a singed spot on his back, +between the shoulders.) + + * * * * * + + + + +DETAILS OF A CONJURER'S PRACTICE. + +IN THE KLAMATH LAKE DIALECT. OBTAINED FROM MINNIE FROBEN, BY A.S. +GATSCHET. + +Máḵlaks|shuákiuk|kíuksash|ḵá-i|gû'l’hi|húnkĕlam|ládshashtat,|ndéna +Indians|in call-| the | not| enter | his | into lodge,| they + ing conjurer halloo + +sha'hmóknok; | kíush toks |wán| kiukáyank |mû'luash|m’na| kaníta| pî'sh. +to call (him)|the conjurer|red|hanging out| as sign| his |outside|"of him." + out; fox on a pole + + Kukíaks |tchû'tanish| gátp’nank |wigáta| tchélχa| mā'shipksh.|Lútatkish 3 +Conjurers|when treat-|approaching| close|sit down|the patient.| The + ing by expounder + + wigáta | kíukshĕsh |tcha’hlánshna.|Shuyéga | kíuks, |wéwanuish +close to|the conjurer| sits down. | Starts |the conjurer,| females + choruses + +tchīk|winóta |liukiámnank| nadshā'shak |tchûtchtníshash.| Hánshna + then|join in| crowding |simultaneously|while he treats |He sucks + singing around him (the sick). + +mā'shish|hû'nk|hishuákshash,| tátktish | î'shkuk, | hantchípka |tcī'k +diseased| that| man, |the disease|to extract,|he sucks out| then + +kukuága,|wishinkága,|mû'lkaga,|ḵáḵo|gî'ntak,| káhaktok |nánuktua +a small | small | small |bone| after- |whatsoever|anything + frog, snake, insect, wards, + +nshendshkáne.|Ts’û'ks|toks|ké-usht| tchékĕle| ítkal; |lúlp|toks|mā'- 3 + small. | A leg | | being |the (bad)| he |eyes|but |be- + fractured blood extracts; + + shisht |tchékĕlitat|lgû'm|shû'kĕlank| ḵî'tua |lû'lpat,|kû'tash|tchish +ing sore| into blood| coal| mixing | he pours|into the|a louse| too + eyes, + + kshéwa | lúlpat | pû'klash|tuiχámpgatk|ltúiχaktgi gíug. +introduces|into the|the white|protruding | for eating out. + eye of eye + +NOTES. + +583, 1. shuákia does not mean to "_call on somebody_" generally, but +only "_to call on the conjurer_ or medicine man". + +583, 2. wán stands for wánam nī'l: the fur or skin of a red +or silver fox; kaníta pî'sh stands for kanítana látchash m'nálam: +"outside of his lodge or cabin". The meaning of the sentence is: they +raise their voices to call him out. Conjurers are in the habit of +fastening a fox-skin outside of their lodges, as a business sign, and +to let it dangle from a rod stuck out in an oblique direction. + +583, 3. tchélχa. During the treatment of a patient, who stays in +a winter house, the lodge is often shut up at the top, and the people +sit in a circle inside in utter darkness. + +583, 5. liukiámnank. The women and all who take a part in the chorus +usually sit in a circle around the conjurer and his assistant; the +suffix -mna indicates close proximity. Nadshā'shak qualifies the +verb winóta. + +583, 5. tchûtchtníshash. The distributive form of tchû't’na refers +to each of the _various_ manipulations performed by the conjurer on +the patient. + +584, 1. mā'shish, shortened from māshípkash, mā'shipksh, like +ḵ'lä'ksh from k’läkápkash. + +584, 2. 3. There is a stylistic incongruity in using the distributive +form, only in kukuàga (kúe, _frog_), káhaktok, and in nshendshkáne +(nshekáni, npshékani, tsékani, tchékĕni, _small_), while inserting +the absolute form in wishinkága (wíshink, _garter-snake_) and in +ḵáḵo; mû'lkaga is more of a generic term and its distributive +form is therefore not in use. + +583, 2. káhaktok for ká-akt ak; ká-akt being the transposed +distributive form kákat, of kát, which, what (pron. relat.). + +584, 4. lgû'm. The application of remedial _drugs_ is very unfrequent +in this tribe; and this is one of the reasons why the term "conjurer" +or "shaman" will prove to be a better name for the medicine man than +that of "Indian doctor". + +584, 4. kû'tash etc. The conjurer introduces a louse into the eye to +make it eat up the protruding white portion of the sore eye. + + + + +KÁLAK. + + +THE RELAPSE. + + +IN THE KLAMATH LAKE DIALECT BY DAVE HILL. OBTAINED BY A.S. GATSCHET. + + Hä | náyäns|hissuáksas| mā'shitk| kálak, |tsúi| kíuks |nä'-ulakta|tchu- +When|another| man |fell sick| as |then| the | concludes| to + relapsed, conjurer + +tánuapkuk.|Tchúi|tchúta;|tchúi|yá-uks|huk |shläá|kálak a gēk.| Tchi + treat | And | he | and |remedy|this|finds|(that) relapsed| Thus + (him). treats; out he. + +huk|shuî'sh|sápa.|Tsúi|nā'sh|shuī'sh|sáyuaks|hû'mtcha kálak,|tchúi 3 +the| song- |indi-| And| one | song- |having | (that) of the | then + remedy cates. remedy found kind of relapsed + out relapsed (he is), + +nánuk| hûk | shuī'sh| tpä'wa |hû'nksht|kaltchitchíkshash|heshuampĕlítki + all |those|remedies|indicate| (that) | the spider | would + him (-remedy) + +gíug. |Tchúi|hû'k|káltchitchiks|yá-uka;| ubá-us |hûk|káltchitchiksam +cure. | Then| the| spider | treats|a piece of| | of the spider + him; deer-skin + + tchutĕnō'tkish. |Tsúi|húkantka|ubá-ustka|tchutá;|tätáktak | huk 6 +(is) the curing-tool.|Then|by means|deer-skin| he |just the |that + of that treats |size of + (him); the spot + + kálak | mā'sha,| gä'tak| ubá-ush|ktû'shka| tä'tak |huk| mā'sha. |Tsúi|hûk +relapse| is |so much|of deer-| he cuts|as where| he| is |Then| + infected, skin out suffering. + +káltchitchiks| siunóta |nä'dsḵank|hû'nk| ubá-nsh. |Tchû'yuk|p'laíta +the "spider" |is started| while | that|skin piece.| And he |over it + song applying + + nétatka | skútash, |tsúi | sha|hû'nk|udû'pka| hänä'shishtka,|tsúi|hû'k 9 + he |a blanket,| and |they| it | strike|with conjurer's|then| it +stretches arrows, + +gutä'ga|tsulä'kshtat;|gä'tsa| lû'pí |kiatéga,|tsúi| tsulē'ks| ḵ'läká,|tchúi +enters | into the |a par-|firstly| enters,|then|(it) body|becomes,| and + body; ticle + +at |pushpúshuk| shlē'sh | hûk|ubá-ush.|Tsúi| mā'ns| tánkĕni ak |waítash +now| dark it |to look at|that| skin- |Then| after|after so and| days + piece. a while so many + +hû'k|pûshpúshli at|mā'ns=gîtk|tsulä'ks=sitk|shlä'sh.| Tsí|ní|sáyuakta; 12 +that|black (thing)| at last | (is) flesh- |to look |Thus|I | am + like at. informed; + +túmi |hû'nk|sháyuakta|hû'masht=gîsht| tchutī'sht; |tsúyuk|tsúshni +many | | know | (that) in |were effected|and he|always + men this manner cures; then + + wä'mpĕle. +was well again. + + +NOTES. + +585, 1. náyäns hissuáksas: another man than the conjurers of the +tribe. The objective case shows that mā'shitk has to be regarded +here as the participle of an impersonal verb: mā'sha nûsh, and +mā'sha nû, it ails me, I am sick. + +585, 2. yá-uks is remedy in general, spiritual as well as material. +Here a tamánuash song is meant by it, which, when sung by the +conjurer, will furnish him the certainty if his patient is a relapse +or not. There are several of these medicine-songs, but all of them +(nánuk hû'k shuī'sh) when consulted point out the spider-medicine +as the one to apply in this case. The spider's curing-instrument is +that small piece of buckskin (ubá-ush) which has to be inserted under +the patient's skin. It is called the spider's medicine because the +spider-song is sung during its application. + +585, 10. gutä'ga. The whole operation is concealed from the eyes of +spectators by a skin or blanket stretched over the patient and the +hands of the operator. + +585, 10. kiatéga. The buckskin piece has an oblong or longitudinal +shape in most instances, and it is passed under the skin sideways and +very gradually. + +585, 11. tánkĕni ak waítash. Dave Hill gave as an approximate limit +five days' time. + + * * * * * + + + +SWEAT-LODGES. + + +IN THE KLAMATH LAKE DIALECT BY MINNIE FROBEN. OBTAINED BY A.S. +GATSCHET. + +É-ukshkni| lápa |spû'klish|gítko.| Ḵúḵiuk | ḵĕlekapkash|spû'klishla +The lake | two | sweat- |have. |To weep over|the deceased| they build + people (kinds lodges sweat-lodges + of) + + yépank| käíla; |stutílantko| spû'klish, |käíla|waltchátko.|Spû'klish a +digging|the ground;| are roofed| (these) | with| covered. | (Another) + up sweat-lodges earth sweat-lodge + +sha |shû'ta| kué-utch, |kítchikan’sh|stinága=shítko;|skû'tash a|wáldsha 3 +they| build|of willows,| a little | cabin looking | blankets | they + like spread + + spû'klishtat |tataták sĕ|spukliá.|Tátataks a hû'nk| wéas |lúla,|tatátaks + over the |when in it| sweat. | Whenever |children|died,| or when +sweating-lodge| they + +a híshuaksh|tchímĕna,|snáwedsh|wénuitk,|ḵû'ḵi|ḵĕlekátko,|spû'klitcha + a husband | became |(or) the| (is) |they |for cause|go sweating + widower, wife |widowed,|weep |of death + +túmi |shashámoks=lólatko;|túnepni|waítash|tchík| sa |hû'uk|spû'klia. 6 +many | relatives who | five | days | then|they| | sweat. + have lost + +Shiúlakiank a| sha| ktái | húyuka |skoilakuápkuk;|hútoks| ktái |ḵá-i tatá + Gathering |they|stones| (they) | to heap them | those|stones| never + heat (them) up (after use); + +spukliû't’huīsh.|Spúklish| lúpĭa | húyuka; |ḵélpka a| át, | ílhiat |átui, +having been used| Sweat |in front|they heat| heated |when,| they bring | at + for sweating lodge of (them); (being) (them) inside|once, + +ḵídshna ai| î | ámbu,|kliulála.|Spû'kli|a sha| túmĕni|"hours";|ḵélpkuk 9 + pour | on |water,|sprinkle.| Sweat | then|several| hours; |being quite + them they warmed up + +géka |shualkóltchuk |péniak| ḵō'ḵs|pépe-udshak|éwagatat,|ḵóḵetat,|é-ush +they |(and) to cool |with- |dress|only to go | in a | river,| lake +leave|themselves off| out bathing spring, + +wigáta.|Spukli-uápka|mā'ntch.| Shpótuok | i-akéwa | kápka, |skû'tawia +close | They will |for long|To make them-|they bend|young pine-|(they) tie + by. sweat hours. selves strong down trees together + +sha | wéwakag | knû'kstga.| Ndshiétchatka | knû'ks a|sha |shúshata. 12 +they| small |with ropes.|Of (willow-)bark|the ropes|they| make. + brushwood + +Gátpampĕlank |shkoshkî'lχa|ktáktiag| hû'shkankok |ḵĕlekápkash,| ktá-i +On going home|they heap up| small |in remembrance|of the dead,|stones + into cairns stones + +shúshuankaptcha | î'hiank. + of equal size | selecting. + + +NOTES. + +No Klamath or Modoc sweat-lodge can be properly called a +sweat-_house_, as is the custom throughout the West. One kind of these +lodges, intended for the use of mourners only, are solid structures, +almost underground; three of them are now in existence, all believed +to be the gift of the principal national deity. Sudatories of the +other kind are found near every Indian lodge, and consist of a few +willow-rods stuck into the ground, both ends being bent over. The +process gone through while sweating is the same in both kinds of +lodges, with the only difference as to time. The ceremonies mentioned +4-13. all refer to sweating in the mourners' sweat-lodges. The +sudatories of the Oregonians have no analogy with the _estufas_ of +the Pueblo Indians of New Mexico, as far as their construction is +concerned. + +586, 1. lápa spû'klish, two sweat-lodges, stands for two _kinds_ of +sweat-lodges. + +586, 5. shashámoks=lólatko forms _one_ compound word: one who, or: +those who have lost relatives by death; cf. ptísh=lûlsh, pgísh=lûlsh; +hishuákga ptísh=lúlatk, male orphan whose father has died. In the +same manner, ḵĕlekátko stands here as a participle referring +simultaneously to híshuaksh and to snáwedsh wénuitk, and can be +rendered by "_bereaved_". Shashámoks, distr. form of shá-amoks, +is often pronounced sheshámaks. Túmi etc. means, that many others +accompany to the sweat-lodge, into which about six persons can crowd +themselves, bereaved husbands, wives or parents, because the deceased +were related to them. + +586, 7. Shiúlakiank etc. For developing steam the natives collect +only such stones for heating as are neither too large nor too small; +a medium size seeming most appropriate for concentrating the largest +amount of heat. The old sweat-lodges are surrounded with large +accumulations of stones which, to judge from their blackened exterior, +have served the purpose of generating steam; they weigh not over 3 to +5 pounds in the average, and in the vicinity travelers discover many +small cairns, not over four feet high, and others lying in ruins. +The shrubbery around the sudatory is in many localities tied up with +willow wisps and ropes. + +586, 11. Spukli-uápka mā'ntch means that the sweating-process is +repeated many times during the five days of observance; they sweat at +least twice a day. + + * * * * * + + + +A DOG'S REVENGE. + +A DAKOTA FABLE, BY MICHEL RENVILLE. OBTAINED BY REV. S.R. RIGGS. + +Śuŋka|waŋ;| ḳa| wakaŋka |waŋ|waḳiŋ|waŋ|taŋka| hnaka. |Uŋkan + Dog | a; |and|old-woman| a | pack| a |large|laid away.| And + +śuŋka|ḳoŋ| he |sdonya.|Uŋkaŋ|waŋna|haŋyetu,|uŋkaŋ| wakaŋka + dog |the|that| knew. | And | now | night, | and |old-woman + +iśtinman| kećiŋ | ḳa| en | ya: |tuka|wakaŋka|kiŋ|sdonkiye|ć̣a|kiktahaŋ 3 + asleep | he |and|there|went:| but| old |the| knew |and| awake + thought woman + +waŋke,|ć̣a| ite|hdakiŋyaŋ| ape |ć̣a|kićakse,|ć̣a|nina| po, | keyapi. + lay, |and|face| across |struck|and| gashed,|and|much|swelled,|they say. + +Uŋkaŋ|haŋḣaŋna|hehaŋ|śuŋka| tokeća|waŋ| en | hi, |ḳa | okiya | ya. + And | morning| then| dog |another| a |there|came,|and|to-talk-with|went. + +Tuka|pamahdedaŋ| ite| mahen| inina|yaŋka.|Uŋkaŋ|taku| ićante |niśića + But| head-down|face|within|silent| was. | And |what|of-heart|you-bad + +heciŋhaŋ|omakiyaka wo,| eya. |Uŋkaŋ,|Inina|yaŋka wo,|wakaŋka 3 + if | me-tell, |he-said.| And, |still| be-you, |old-woman + +waŋ|teḣiya|omakiḣaŋ do,| eya, | keyapi.|Uŋkaŋ,|Tokeŋ|nićiḣaŋ he,| eya. + a |hardly| me-dealt- |he-said,| they | And, | How | to-thee- |he-said. + with, say. did-she, + +Uŋkaŋ,|Waḳin|waŋ|taŋka| hnaka e |waŋmdake|ć̣a | heoŋ | otpa | awape: + And, | Pack| a |large|she-laid-| I-saw |and|there-|to-go-for|I waited: + away fore + + k̇a|waŋna| haŋ |tehaŋ|k̇ehan,|iśtiŋbe| seća e | en | mde| ć̣a| pa |timaheŋ 6 +and| now |night| far | then,| she- |probably|there| I |and|head|house-in + asleep went + +yewaya, |uŋkaŋ|kiktahaŋ|waŋke| śta | hećamoŋ: | k̇a,| Śi, | de |tukten +I-poked,| and | awake | lay |although|this-I-did:|and,|shoo,|this| where + +yau he,|eye,| ć̣a| itohna| amape, | ć̣a|dećen|iyemayaŋ ce,| eye| ć̣a|kipazo. + you- |she-|and|face-on|smote-me,|and| thus|she-me-left |he- |and|showed + come, said said him. + +Uŋkaŋ,| Huŋhuŋhe! |teḣiya| ećanićoŋ do, | ihomeća |waḳiŋ|kiŋ|uŋtapi 9 + And, |Alas! alas!|hardly|she-did-to-you,|therefore| pack|the|we-eat + +kta ce,|eye | ć̣a,|Mnićiya wo,|eya, |keyapi.|Ito,|Minibozaŋna|kićo wo, + will, |he- |and,| Assemble, | he- | they |Now,| Water-mist| call, + said said, say. + +ka,|Yaksa| taŋiŋ śni |kico wo,|Tahu|waśaka|kico wo,| k̇a,| Taisaŋpena +and| Bite|not manifest| call, |Neck|strong| invite,|and,|His-knife-sharp + off + +kico wo,| eya,| keyapi. |Uŋkaŋ|owasiŋ|wićakićo:| ḳa|waŋna|owasiŋ| en 12 + call, | he- |they-say.| And | all | them-he-|and| now | all |there + said, called: + +hipi|hehaŋ| heya, | keyapi: | Ihopo, | wakaŋka | de |teḣiya|ećakićoŋ će; +came| then|this-he-said,|they-say:|Come-on,|old-woman|this|hardly|dealt-with; + + minihei ć̣iyapo, |haŋyetu|hepiya| waćonića |wakiŋ|waŋ| teḣiŋda | ḳa| on +bestir-yourselves,| night |during|dried-meat| pack| a |she-forbid|and|for + +teḣiya| ećakićoŋ |tuka,| ehaeś|untapi|kta će,| eya, | keyapi. 15 +hardly|dealt-with-him| but,|indeed|we eat| will |he-said,|they say. + +Uŋkaŋ|Minibozaŋna|ećiyapi|ḳoŋ| he |waŋna|maġaźukiye|ć̣a,|aŋpetu + Then| Water-mist| called|the|that| now |rain-made,|and,| day + + oṡaŋ |maġaźu| ećen|otpaza;| ḳa|wakeya|owasiŋ|nina|spaya,|wihutipaspe +all-through|rained|until| dark; |and| tent | all |very| wet, | tent-pin + +olidoka|owasiŋ|taŋyaŋ| ḣpan. |Uŋkaŋ|hehaŋ| Yaksa taŋiŋ śni | wihuti- 18 + holes | all | well |soaked.| And | then|Bite-off-manifest-not|tent-fast- + +paspe |kiŋ|owasiŋ| yakse, |tuka|taŋiŋśni yaŋ| yakse | nakaeś|wakaŋka +enings|the| all |bit-off,| but| slyly |bit-off|so that|old-woman + +kiŋ|sdonkiye|śni.|Uŋkaŋ| Tahuwaśaka|he|waḳiŋ|ḳoŋ| yape |ć̣a|maniŋ- +the| knew |not.| And |Neck-strong|he| pack|the|seized,|and| away + +kiya| yapa iyeya, | ḳa|tehaŋ| eḣpeya. |Hećen|Taisaŋpena|waḳiŋ|ḳoŋ 21 + off| holding-in- |and| far |threw-it.| So |His-knife-| pack|the + mouth-carried sharp + + ćokaya |kiyaksa-iyeya.|Hećeŋ|waḳiŋ|ḳoŋ|haŋyetu|hepiyana| temya- +in-middle| tore-it-open.|Hence| pack|the| night | during |they-ate- + +iyeyapi,| keyapi. +all-up, | they say. + + Hećen |tuwe|wamanoŋ| keś, |saŋpa|iwaḣaŋi ć̣ida|wamanoŋ|waŋ| hduze, 24 +So that| who| steals|although,| more| haughty | thief | a |marries, + + eyapi | eće; | de |huŋkakaŋpi do. +they-say|always;|this| they-fable. + + +NOTES. + +588, 24. This word "hduze" means _to take_ or _hold one's own;_ +and is most commonly applied to a man's taking a wife, or a woman +a husband. Here it may mean either that one who starts in a wicked +course consorts with others "more wicked than himself," or that he +himself grows in the bad and takes hold of the greater forms of +evil--_marries_ himself to the wicked one. + +It will be noted from this specimen of Dakota that there are +some particles in the language which cannot be represented in a +translation. The "do" used at the end of phrases or sentences is +only for emphasis and to round up a period. It belongs mainly to the +language of young men. "Wo" and "po" are the signs of the imperative. + + +TRANSLATION. + +There was a dog; and there was an old woman who had a pack of dried +meat laid away. This the dog knew; and, when he supposed the old woman +was asleep, he went there at night. But the old woman was aware of his +coming and so kept watch, and, as the dog thrust his head under the +tent, she struck him across the face and made a great gash, which +swelled greatly. + +The next morning a companion dog came and attempted to talk with him. +But the dog was sullen and silent. The visitor said: "Tell me what +makes you so heart-sick." To which he replied: "Be still, an old woman +has treated me badly." "What did she do to you?" He answered: "An old +woman had a pack of dried meat; this I saw and went for it; and when +it was now far in the night, and I supposed she was asleep, I went +there and poked my head under the tent. But she was lying awake and +cried out: 'Shoo! what are you doing here?' and struck me on the head +and wounded me as you see." + +Whereupon the other dog said: "Alas! Alas! she has treated you +badly, verily we will eat up her pack of meat. Call an assembly: +call _Water-mist_ (i.e., rain); call _Bite-off-silently_; call +_Strong-neck_; call _Sharp-knife_." So he invited them all. And when +they had all arrived, he said: "Come on! an old woman has treated this +friend badly; bestir yourselves; before the night is past, the pack of +dried meat which she prizes so much, and on account of which she has +thus dealt with our friend, that we will eat all up". + +Then the one who is called _Rain-mist_ caused it to rain, and it +rained all the day through until dark; and the tent was all drenched, +and the holes of the tent-pins were thoroughly softened. Then +_Bite-off-silently_ bit off all the lower tent-fastenings, but +he did it so quietly that the old woman knew nothing of it. Then +_Strong-neck_ came and seized the pack with his mouth, and carried it +far away. Whereupon _Sharp-knife_ came and ripped the pack through the +middle; and so, while it was yet night, they ate up the old woman's +pack of dried meat. + +_Moral_.--A common thief becomes worse and worse by attaching himself +to more daring companions. This is the myth. + + +INDEX. + + Conjurers' practice 583 + Dog's revenge, a Dakota fable 587 + Omaha myth 581 + Revenge, A dog's; a Dakota fable 587 + Sweat lodges 586 + + + + + + +End of the Project Gutenberg EBook of Illustration Of The Method Of +Recording Indian Languages, by J.O. Dorsey, A.S. Gatschet, and S.R. 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