^'^HDR^WV

JANl
MAR

8 1994

4 1994

ADVERTISE.MKNT

is (joiulucted under act of CouTlie work of the Bureau of Auiericau Ethnology

among the American Indians under the
sress "for continuing ethnologic researches
direction of the Smithsonian Institution."'
Cougress,
Two series of publications are issued by the Dureaii under authority of
The annual reports are authorized by coucimeut
viz, annual reports and bulletins.
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time and are published for the use of Congress and the

resolution from time to

authorized by concurrent resolution iirst
the publication of the series of bulletins was
also are issued for the use of Congress
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of a series of
In addition, the Bureau supervises the publication

and the Bureau.

'
American Ethnology," begun
quarto volumes bearing the title, Contributions to North
Eocky ]SIoniitain llegion.
the
of
Survey
Geographical
States
United
in 1877 by the
portions.of the
These pubUcations are distribute primarily by Congress, and the
with libraries and scientific
editions printed for the Bureau are used for exchange
anthropology who send
and educational institutions and with special investigators in
publications regularly to the Bureau.
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a valuable ethnologic library independent of the
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Institution. This library is in constant use by the Bureau

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own

The exchange

other anthropologists resident in or visiting Washington.

the 'ContriThe earlier volumes of the annual reports and the seven volumes of
print.
of
out
are
issued
far
thus
Ethnology"
American
butions to North
Exchanges and other contributions to the Bureau should be addressed.

The Director,
Bureau of Anuiimn

Ethnoloiiy.
Wdsliinfitoii.

l>.

a..

r.s.A.

DEPARTMENT OF THE INTERIOR

U. S.

GEOGRAPHICAL AND GEOLOGICAL SURVEY OF THE ROCKY MOUNTAIN REGION

J.

W.

POWELL

IX

Charge

CONTRIBUTIONS

NORTH AMERICAX ET1L\0L0(;V

volum:e IX

WASHINGTON
GOVERNMENT rEIXTIXO OFFICE
1893

DEPAETMEXT OF THE
U.

S.

IXTEKIOli

GEOGRAPHICAL AND GEOLOGICAL SURVEY OF THE ROCICY MOUNTAIN REGION

J.

DAKOTA

W.

i:.l{Ai\lAH,

POWELL

IN-

Charge

TEXTS,

AM

ETIlN()(,l{AFin'

STKPHEX RETURN RIOGS

h.l^H'lh'.li

i^

.I.v^l^.^-=

<>\vi-:>^

jjok^kv

WASHINGTON
iOVERNMEXT

PKIXTIXG

1S93

OFFICE

CONTENTS.
Letter of transmittal.

Preface

PART FIEST.GRAMMAR.
Chapter I. Phonology

The alphabet
Syllabication

Accents

Changes of

letters

Substitution and elision

Contraction

10
11

Chapter II. Morphology

Pronouns
Personal pronouns

11

11
11

"

Sejiarate

12

Incorporateil

",_[._.

Compound pronouns
Relatire pronouns
Interrogative j)ronouns

17

17

''''"'^!!!'

17

17

Demonstrative pronouns

18
19

Articles

Verbs
Verbal roots
Verbs formed by modal prefixes

19
19

^,\]^^..^.^

Compound verbs

,.
Conjugation
.

Person

Xumber
Mode
Tense

25

Participles

Kouns
Forms of nouus
Diminutives

21
^^
23
23
23
25

Form

Conj ugation I
Conjugation II
Conjugation III
Double verbs
Conjugations I and II
Conjugations I and III
Irregular and defective verbs
Paradigm: root KSA, to break

21

26
28
32

35
35

35
35
off,

separate

38
40
40
41

CO^'TENTS.

VI

Morphology
II.
Nouns Continued.
Gender
Is umber

Chapter

Page.

Continued.

42
42

Case

43

Possession

43

Proper and family names

44

45
46
46
47

Adjectives

Number
Comparison
Numeral adjectives

47

Cardinals
Ordinals

Adverbs

50
50

Prepositions

52

52
52

Separate prepositions

Incorporated prepositions
Conjunctions

.'

53

54
55
55
55

Interjections

Chapter III. Syntax

Pronouns
Personal pronouns
Incorporated pronouns
Separate pronouns
Agreement of pronouns
Omission of pronouns
Repetition of pronouns
Demonstrative pronouns
Relative pronouns

55

57
58
59
59
59
60
60

Articles

60

Definite article
Indefinite article

6i;

62

Verbs
Position

62

Number
Government

62
63

Possessive form

64

Modes

64

Imperative

64

Infinitive

65
65

Subjunctive

66

Optative, potential, etc

Tenses

66

Aorist

66

Future

67
68

Auxiliary verbs
Verbs of repetition
Reduplicated verbs

69

Substantive verbs

69
69
VO

Participles

70

Verbs with the

Active
Passive

Nouns

suffixes "s'a"

and "ka"

70

71
71

Position

71

Number

72

CONTEXTS.

Vil
I'age.

Chapter III. Syntax Coutinued.

^^
"

Adjectives
Position

_^

Number

.-

Numeral adjectives
Pronominal adjectives
Repetition and omission of
Adverbs

,^
'

adjeiti ves

Position

Reduplication

^.

Use of certain adverbs

Negative
Interrogative adverbs

...

_'J

Adverbial incorporated particles

'_'

Prepositions

^^

Conjunctions

Interjections

PART SECOND.-TEXTS.
83

HiqUpaya: The Fallen Star

Wicaijl'ipi

^^
oQ
"

Notes
Translation

Wotanice Hoksina

Oliai)

kin

Acts of the BlooJ-clots Boy

^^^

Notes

-Qj^

Translation

Le'jend of the

.q-

Head

of Gold

>^"1'*---.

[.^.......^..".

Translation

Odowai)
Notes

t-'ig;i<!e

108
.

Bad Songs

^ ^^
,

Translation

.J

^ j.

Tasiijta-yukikipi

Notes
Translation
Chee-zbon, tbe tbief
Translation
The Younger Brother

^20

121

124
j2
,
:

or,

The

Uuvisiteil Island

^^^

Notes
Translation
.

139
j^^

\Vaninu!iaItagos.\: or, BeadSpitter

^^^

Notes
Translation
Parable of the Prodigal

J..."..."..
'

Son Luke

The Lord's Prayer

The Fourth Commandment

xv, 11-32

148
^-^
^'_^

j-^

P\RT THIRD.-ETHNOGRAPHY.

1.^5

Chapter I. The Dakota

^.g

Tribe

156

MdeTvakai)tor|Trai}

j^

WaVipckuto
Walipetoi) wai)

jgY
^-^

Sisitor) wai]

jgf,

Ihar)ktoi)war)

^gg

Ihaqktoi] waijua
Titoi)wai)

Assiniboin

j^gj^

//. ..[^^.. .^.

. . . -

161

C055TENTS.
Chapter 1. The Dakota

Continued.

Priority

16*

Method of louuting
Method of reckoning time

161
165

Are the Indians diminishing f

Chapter II. Migrations of the Dakota
Argument from History
Experiences of Nicolet, Le Jeiiue, Eaymbault, Menard, AUouez, Du Luth, La
Hennepin, Perrot, Le Sueur, Carver, and Pike
Tradition of Fort Berthold Indians, recorded by Dr. W. Matthews
Lewis and Clarke
Argument from Names of nations, tribes, etc
Dakota
Spirit

Lake

166
168

168
Salle,

168
181

182

182
183

183
18*

villages

Santee

184
185

Sisseton

Yankton

185

Yanktonai
Teton

186

Assiniboiu

188

Winnebago
Omaha and Ponka
Iowa and Oto
Mandan and Hidatsa
Absaroka or Crow
Osage, Kansa, Kwapa, and Missouri

189

Arikara or Eickaree
Shayenne or Cheyenne
Chapter III. The Dakota Gens and Phratry
The Gens
Tlie Phratry

193

^^
1"!
191
192
193
193
195
195
195

195

The Tiyotipi

196

Fello whood

Standing Buffalo

196

from M. Renville's Dakota version

Chapter IV. Unwritten Dakota Laws
The Family
The Household
Courtship and Marriage
Tiyotipi, translated

'

The Baby
ChUaLife
Training of the Boy
Training of the Girl

When Death comes

The

Spirit- world

The Superhuman
Ehna-mani

Chapter V.

Chapter VI. Armor and Eagle's leathers

.Simon Anawaijg-mani
Chapter VII. Dakota Dances
Singing to
Begging dance
No-Hight dance
Circle dance
Scalp dance
Mystery dance

Sundance

,.;

200
203
203
204
205
207
208
209
210
210
212
214
215
219
219
224
224
224
225
225
226
227
229

LETTER OF TRANSMITTAL.

Smithsonian Institution, Bureau of Ethnology,

Washington, D. C, April 25, 1893.

have the honor to transmit to you the copy for " Contributions
to North American Ethnology, Vol. IX, Dakota Grammar, Texts, and
Ethnography," by the late Stephen Return Riggs, having edited it according
to your instructions.
I am, with respect, your obedient servant,
Sir: I

James Owen Dorsey,

Ethnologist.

To Hon.

J.

W. Powell,
Director,

Bureau of Ethnology

PREFACE
By

tlie

Editor,

James Owen Doesey.

In consequence of the death of the author in 1883, the copy furnished

for the present volume was left in such a shape that some editing-

by him

it could be sent to the printer.

order of the Director of the Bureau of Ethnology, the editorship
I was requested also to prepare
of the manuscript was committed to me.
that the arrangement of the
to
see
and
index,
the table of contents and

was necessary before

By

chapters, headings,

issued

by

this

etc.,

conformed

to the general plan of the publications

Bureau.

That such disposition of the manuscript was in harmony with the

wishes of the author will appear after a perusal of the following extract
from a letter, dated April 20, 1881, sent by Dr. S. R. Riggs to Mr. J. C.
After speaking of an article that
Pilling, then chief clerk of the Bm-eau.
" Unwritten Laws," Dr. Riggs continues
entitled
be
preparing,
to
he was
But I do not
thus: "This letter, I think, will partly cover Ethnology.
glad of any
be
shall
and
science,
profess to be skilled in Ethnology as a
suggestions from Maj. Powell and yourself"
In the manuscript as received from the author were sundry quotations

But as several years had elapsed- since these were

bringing
written and as I had been enabled to revise the quoted statements,
revisions should
the information down to date, it was but proper that such

from

my

letters to him.

appear as footnotes, each followed

by my

initials.

During the process of editing the manuscript it was ascertained that, as

other tribes
there had been additional investigations among the Dakota and
questions treated
of the Siouan stock since the death of the author, several
the many years
considers
one
When
by him deserved further elucidation.

which tlic venerable author was associated with the work among the
preDakota Indians (1837-1883) it would seem to many persons very

in

VT

DAKOTA GRAMMAR,

XII

sumptuous

for

one whose

life

TEXTS,

among

AND ETHNOGRAPHY.
began

the Indians

as late as 1871 to

question his conclusions, unless abundant facts could be showu to confirm

the assertions of the critic.

among the Indians was spent chiefly with a single

known as the Santee or Mdewakantonwan. A few
of the Teton words in his dictionary were furnished by one of his sons,
Rev. T. L. Riggs, but most of them were obtained from Rev. W. J. CleveThe author, moreover, knew very little about the languages of those
land.
The

author's

life

division of the Dakota,

cognate tribes that are not Dakota, such as the Ponka, Omaha, Kansa,
etc., while I Jiave Hved among many of these tribes and have

Winnebago,

devoted considerable time to the comparison of most of the Siouan languages,

havino- ensraffed in original investigation from time to time, as late as
February, 1893, when I visited the Biloxi Indians

in Louisiana.

In order, therefore, to furnish the readers of this volume with the latest
information, and to give more fully than was possible in those footnotes for
which I am responsible mv reasons for hesitating to accept some of the
author's conclusions, as well as evidence confirmatory of

some of the

author's

statements this preface has been written.

In my notation of Dakota words, both in this preface and in the footnotes, the author's alphabet has

been used, except where additional charac-

were needed; and such characters are described in the following section
But in recording the corresponding words in the cognate
of this preface.
languages the alphabet used is that of the Bureau of Ethnology.
R." were contributed by the author.
All footnotes followed by " S.

ters

Those furnished by his son, Rev. Alfred L. Riggs, are signed "A. L. R."
"T. L. R." stands "for Rev. T. L. Riggs, and "J. P. W." for Rev. J. P.
"Williamson.
"J. O. D." marks those footnotes for which I am responsible.

SOUNDS PECULIAR TO INDIAN WORDS IN THE PREFACE.

LIST OF

The alphabet given by

the author on pages 3 and 4 has no characters

representing certain sounds heard in the Teton dialect of the Dakota and
in

some of the cognate languages.

in Teton and the other

imknown

Besides these, there are other sounds,

dialects of the

Dakota, but

common

to

These peculiar sounds and some

additional ones which are described are given in the characters adopted by
the Bureau of Ethnology. The authority for the Hidatsa words is Dr.
Washington Matthews, U. S. Ai-my.^ The Tutelo words wei'e recorded
the other languages of the Siouan family.

'U.

S.

Geol.

Hidatsa ladiaus.

and Geogr. Saw., Haydeu, Miscell. Publ. No.

7, 1877:

Ethno;;.

and

Philol. of the

xin

TKEFACE.
hv

chieflv

were acquired since 1882 by

Dr. Horatio Hale, thougli a few
from the
and nivself. The Mandan words are taken

Mr J N' B Hewitt

F.

Dr.

of

;ocabularies

V.

Hayden, Dr. W.

J.

Hoffinan,

and Prince

Maximilian, of Wied.
a

as a in u-hat or as o in not.

sh,

given as s by the author and [Matthews

and zh (z).
a medial sound, between sh (s)
as th in thin, the sui-d of ^.

U
<(

which is scarcely audibJe.

d sound followed by a dh sound
Hidatsa, and Kwapa
This combination is pecuUar to the Biloxi,
Matthews.
Given as d by
languages.
dh, or as th in the, the sonant of 9.

a short e as in get.
syllables, but slightly
a sound heard at the end of certain
Matthews as an aposby
Given
kh.
than
h
audible, nearer
trophe after the modified vowel.

as in

it.

zh, or as

>i

k'

in azure.

Given

as z

by

the author and as

by

Matthews.
Teton, (f egiha, etc.
a medial k, between g and k, heard in
author.
the
k
by
an exploded k. Given as
French n in hon, vm,
a vanishing n, scarcely audible, as the
etc.,

occurring after certain

vowels.

Given

as

i]

by

the

author.

as

heard somein sing, singer, but not as ng in finger;

a vowel, as
times before a k-mute, at others just before
Given as i) by the
(i-(jun-e, i-yuu-e, wafl-e, etc.).

ng

Xoiwere
author.

kh

or as ch in

German

ark.

Given

as

h by

the author

and

Matthews.
4

a medial sound, between d and

11

as

li

to
tQ

10
is

t.

00 mfoot.
with a dot subscript,
as u in hut, given by :\Iatthews as "a"
author.
the
by
as
c
Given
as ch in ehitrch.
in thin, but scarcelv
a t sound followed by a 9 (th) sound, as th
to the Bilox
peculiar
is
and
It is the surd of d^,
audible.
t by Matthews,
as
Given
anguages.
Kwapal
Hidatsa, and
and tc.
a medial sound, between dj (j as in judge)
a medial sound, between dz and

ts.

DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.

XIV

SEPARATE PRONOUNS.
On

pronouns "appear to
ni, and i, is
added the substantive verb, e, the y coining- in for euphony. So that miye
On page 12 the
is equivalent to / am, uiye to thou art, and iye to he is."
author informs us that " mis, nis, and is would seem to have been formed
page 11

it is .said

that the separate personal

To

be capable of analysis, thus:

from miye, uiye, iye;

into nis,

On

etc."

as,

the

the incorporated forms mi,

miye es contracted into mis; niye es contracted

same page we find the emphatic forms of the-

pronouns, mis miye, I myself; nis niye, thou thyself;

Now,

made

the author has

if

correct

is

iye,

he himself,

miye

analyses,

etc.

= mi+y+e;

mis =: mi+y-fe+es
iy e =: i+y+e
nis =:ui+y+e+es;
iszzi+y+e+es; mis miye = mi+y+e+es mi+y+e. He tells us, too, that
the forms mis, nis, and is were originally subjective, while miye, niye, and
niyez=:ni-{-y+e;

iye were originally objective.

On examining

myth

Bushotter (Teton) collection, the following

in the

show how the Teton Indians use the

sentences were extracted, as they

When the Griant Anuijg-ite or Two Faces

able pronouns.

ence of his adversary, Ha>[ela, he exclaims, Nis eya kakisciya

You

mayau
me yini

Are yoii coming

he:

are

me

to

too

make yon

because you wish

separ-

discovers the pressiifler

me

jac'iY)
yon wish

na

6l

and

to

make you

to

coming

(Here

tool

suffer,

Hiya, niyes pha

yon indeed bend

No,

nis

:>[iij

the

subjective or nominative.)

is

Ha>[ela replies,

limuyyela kaksa iyeciyii) kta ca

with

(and no one

;i whizzing
sound

entting

it

otf

make yours
go suddenly

will

el

when

to

cihi:
I

No, I

come

to

you

else)

vou

come

to

(with

my

in order to out

sword) as

send

your head (making) a whizzing sound

off

it

(your head) suldenly (or forcibly) to the

Here niyes, which is objective in

vou only, not I, who must suffer.

ground.
it

is

this sentence,
Afti^r

takes the rescued infant to the lodge of his parents,

him

enter, as

they think that he

is

the giant.

marks a

contrast:

killing the giant, Ha:>[ela

who

are afraid to let

So Ha>[ela

saA's, Iiia, lie

()

miye ca wahi ye
I

.13

lo:

have indeed

luotlier, this is

who have come,

nioiher,

tli.1t

not he (the

Ito,

Here miye is subjective. When Ha:j|ela is taken to the lodge of

who has two daughters, the elder daughter says to the younger,
miyes le bluha kte: Well, I (not you) will have this one (for my

Well,

I (not you) this

Sfiant).

the chief

husband).

I have

will

But the younger

sister

laughs as she retoits.

He

vacii]

sni

That you wanted not

mives hiqgna wajnq kte

I

(not you)

a husband

have him
for

will

ciijs

.(female

speaking)

ca
as

As you did not want him (when you

XV

PREFACE.

Subsequently, when the elder sister had turned

could have had him.)
eja: bhe,
iha na lieva, Nis ehai] nicakizu] kte, sam^^hat
eva
iys
do-,
a
into ^
HiMela
'-'
^^^"'^ "^^*^
shall
you suffer
yourself
ie

too,

laughed and

said,

Tu

laagbedand .ulas

too

"You

yourself shall suffer (now)."

INSEPARABLE PRON'OUNS.

md and d may have

13 the author remarks, "Tliese forms
exchanged tor d.
being
niye
of
n
the
niye,
been shorte'iied from inive and
in the foot note on p. 13, the editor
given
objections
the
to
In addition
On pa-e

offers the following table:

Siouan
languages.

Verbs having

their 2d
sing, in

make

their 3d sing, iu

and their

1st

Personal pronouns.

sins, in
1st, raiye
2d, niye
Ist, wie, etc.
2d, f'l, <iie, etc.

Dakota

da-da-)
du-(lu-)

inda-(bda-,l>la-)
iiidii-(bdu-. blu-)

(Jegiha

na-(.)na-)
ni-(3ni-)

b ab i-

hua-

bla-

Ist,

huii-

blii-

2a, yi

cta-, ctsa-

dfa-

Isit,

wie

ctii-, ctsii-

dfii-

2d,

.Jie

ta-

ptva-

1st,

wie

ti-

pt?i-

2d,

d^'i, difie

ara-

hatahatn-

1st, laire

Eansa
Osage
indCa-

Kwapa

'

di-i-

j_3iwere

arucara-

Winnebago
Hidatsa
Bilosi

da-

2d, dire

lalu-

1st,

ne

2d,

ue

da-(d('a-)
da-(d<;n-)
ida-

mamu-

1st, raa,

idn-

ndu-

curnda-(d a-)
da-(dfn-)

mi

mi

2d, da (d#a), di (d<^)

1st, n^iindi (nom.)
fi>lint-ka'' (obj.)

nda-

2d, ayindi (nom.

"ayint-ka" lobj.)
)

and du- are not

Hidatsa and Biloxi modal prefixes da^a- arid C'i-; etc.
(j^egiha
the
yu-,
ya- and
exact equivalents of the Dakota
t
m
of the
ongm
"
the
Perhaps
15:
page
on
The following appears
used to denote property.
person
3d
the
of
'ta'
the
in
found
'tku' mav be
it it
his or her mothers brother, even

K B The

Howcanthisapplvto

deksi-tku,

younger sister, and ci.)hm-tku, his or her

could be said of tai)ksi-tku, his
might be transferred to another persons
sister
a
or
son? While a son
Such an uncle had
not be so transferred.
keepino-, a mother's brother could
had, among the
father
the
than
children
^reatei^power over his sister's
Among
the Dakota.
among
presumably
and
tribes,
Omaha and cognate
when
as
power,
this
conceded
was
the Omaha even an adoptive uncle
her fathers
by
im^ited
was
Tibbies)
H.
Susette La Flfeche (now Mrs. T.
^ebraska
the Omaha Reservation
brother (a Ponka chielO to remove from

DAKOTA GRAMMAR,

XVI
to the

Ponka Reservation

TEXTS,

AND ETHNOGRArHT.

in the Indian Territoiy, for the

The

purpose of accepting

father, Joseph La
Crows, an adoptive mother's brother, and no
real kinsman, objected, and for that reason Susette did not go.
It appears,
then, that the 't' in 'deksi-tku' does not imply "transferable possession."

a position as teacher in the agency school.

Fleche, consented, but

I'eal

Two

CONTINITATIVES.

On

page 45 the author translates two proper names thus

Iijyaijg-raani,

One-who-walks-running, and Anawaijg-mani, One-who-walks-as-he-gallopson.

As mani is used here as a continuative, it would be better to render
the two names, One-who-continues-running-, and One-who-continues-galloping-on.

the editor

In

we

words denoting
sitting,

all

of the Siouan languages which have been studied

find these continuatives.

They

attitude, the jjrimary ones

or reclining.

by

are generally the classifiers,

being those denoting standing,

In the course of time the reclining

is

difterentiated

from the moving; but at first there is no such diff^erentiation.

The author agreed with the editor in thinking that some of these
Dakota continuative signs, har), waijka, and yaijka, were originally used as
classifiers; and a comparison of the Teton texts with those contained in
the present volume shows that these words are still used to convey the idea
of action that is (1) continuous or incomplete and (2) performed while the

Thus haij means to stand, stand upright or

is in a certain attitude.
on end, but when used after another verb it means the standing object. The
other verbs used as classifiers and continuatives are waqka (Teton, yuijka),
to recline, yarjka (Teton, yay:5[a), to sit, hence to be.
Yaijka occurs as a
classifier on pp. 83, 85, 86, 87, 88, 89, etc.
That it conveys the idea of
sitting is shown by the context on p. 89, where the Star born sat (iyotayke)
on the ridge of the lodge and Avas fanning himself (ihdadu yaijka). ^yalJka,
to recline: on p. 83, the twin flowers abounded (la>/ all along) in the star
countiy.
On the next page, the infant Star born was kicking out re^jeatedlv
(nagaqgata wayka, he lai/ there kicking). On page 110 we read, Uyktomi
war) kaken ya warjka. An Unktomi was going (literally, going he reclined).
subject

CARDINAL BIRTH-NAMES.
The Dakota names which belong to children, in the order of their
up to fifth child, are given on page 45. Thus the first child, if a boy,
called Caske; if a girl, AVinona.
The second, if a boy, is called Heparj,

birth,
is

PREFACE.
and

if

girl,

Hapaij, aiul so on.

While

this class of l)irtli-iiame.s

is

found

aiuoug the Ponka, Omaha, Osage, Kansa, Kwapa, the ^L^iwere tribes, and
the Winnebago, all these tribes observe a different rule, i. e., the lirst son is
always called Ingf a, or some equivalent thereto, even though he may not
be the first child, one or more tlaughters preceding him in the order of
birth

and

in like

some one of

its

manner

the

first

daughter

equivalents, although she

is

always called Wina or by

may have

several brothers older

than herself. On the other hand, if there should be in a Dakota household

would he Winona and
first a daughter, next a son, the elder or first born
first born was a boy
if
the
while
Caske),
no
being
the next Hapai] (there
and the next a girl the boy would be Caske and his sister Hapai] (there

being no Winona).

KIXSHIP TERMS.'
are the principal kinship terms in most of the Siouan
of which, except those in the Dakota, Hidatsa, Mandan, and

The following
languages,

all

Most of the terms may be used by

Tutelo, having been recorded by me.
females as well as males; but when the use of a term is restricted to
persons of one sex a note to that eftect will l)e found in the proper place.
In the Biloxi cohnnn, the algebraic sign () denotes that tlie ending
following

it

may

be used or omitted

at the will of the speaker.

"

'^e
7105

VOL IX

II

PI). 45, 203,

204, 207.

DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.

XVIII

Kwapa.

Cegiha.

English.

Kansa.

atkiiku (<ate)

i(faili

idttatO

iyadje

bni)kn (<hiiTi)

ilia"

clin", rlifi"

iliil"

iloksitku (<ileksi)

iii.'jj,i

(.te5[e

idjcgi

i^ia^se

iq^se5[l,

Jlotber's l.rothev

Father's sister

tui)\viL-ii(<;tuij\vii)

Grandfather

tui)kai)sitk\i.

i"}se3ii

n[tsimi

ijimi

tuijkaijsidaij, etc.

ijiga"

eti:>ia"

itcigii

iqtsi>iu

kuijku (<^kui))

i:>[a"

e:>ia"

i>]n

i>(u. iti^iii

riyru <^cii)yc)

iji'Nj'e

(ji"diit"

ijiye. i,ii"ye

tiuidokn (<tinido)

ijiun

etitu

itiidu

(<^tuijkai))

Grandmotber

Elder brotber

(hi.'*)

Eldir brotber (her)

ioi"<^e, i,)i"e

itsi"t>u,
I

iqtsiiju

Elder sister (bis)

taijkeku (<tai)ke)

i^auge

etuu>[e

itafige

itan^ie,

iqtan^ie

(ui)wcku

Elder sister (her)

rui)ku,

Vounsier l)rotber

sui)kaku (<^sui)ka)

f.iu"d0e

ija"(S'

isanga
[feui.

esfui^ia

voc,

isi'mga, his

isaiiija,

isfi"va", her

isfinJia

wis:a"i)-a"']

Younger

sister (bis)

taijksitku (<tar)ksi)

ijange

Younger

sister (her)

taijkaku (<ta])ka)

i^auge

Son

cii)bii)tku(<(ii)ksi)

ijifige

ejinsfe

Daughter

L-uyksitku,

ijange

cjau^ie

ijucpa

etucpa

itafige

cuijwiijtku

eui)ksi)

takozakpaku
(<takoza)

PREFACE.
Xoiwere.

\Viunebago.

hia"j3i-ra

ituka

ikn

Mandan.

Hidatsa.

DAKOTA GRAMMAR,
English.

TEXTS,

AND ETHNOGRAPHY.

'

Xxl

PEEFACE.
Xoiw ere.

Tutelo.

Winnebago.

itaha"

liitcao-ra

icike

hicik"e-ra

etahf"6" (Hewitf)

id^aqtfi

tcka"niya"

h is
brother's

naka,

wife

taha"uija"
yifii[a yi?ii

icikici

1 1 a-

da^amia,

i-

t^arawia,
his

wi f e's

sister,

wife.

hitcri"cke-ra

tilksiki (ya").

bitca"cke-ra

elder sister's son

tftksikiaka(J:ya"),

younger sister's
etoskaii Hewitt
f

etosink (Hewitt)

sou.
i

us An 51 (ya"),
elder sister's
i

daughter;

kiaka

tusiiu-

(ztj'*"),

younger sister's
daughter.

Name

hitrnjauk-rfi

forgotten by

Indians.

tondi-ya"

wajoliotL-i-ra
li

eohenk

iuuk-tcek-

Hewitt

toho"m-va"

haui-ra," the

one

whom

have

fo r

new daughter."
yiii5iaLii-ya"

ikid^a

nyiu5[a:ji-ya"

hikana-hara
itami

hitcawi-na

yiu5[0"ni-ya"

eta-raihf".

' his

woman

(Hale)

('his spouse,'

Hewitt)
hitoawi"-hara

witamihe"e''.

"my

spouse

(Hewitt)

''

nyin3{0''ni-ya"

DAKOTA GKAMMAK, TEXTS, AKD ETHNOGRAPHY.

XXII

" hna " in the

The

Dakota term shouhl uot be compared with the

Dakota verb, ohuaka, to place in, but with the (f'egiha verb, gi^a", to take a
husband), Avhich answers to the
ivife (see "g^au" iu eg^fange, a husband, her
^rane, all of which are
j^oiwere
the
and
:5[<ian:5[e,
Osage
the
Kansa lafige,
related to the verb,

n^arriage

to taJce

hold

by capture was

of, seize,

apparent]}' pointing to a time

(See the Dakota verb yuza.)

the rule.

when
The

meaning of "mv husband" therefore may have been my eapturer or

Ohnaka, when applicable to a person, refers to a sitting one, otherwise it is ap])licable to what is curvihuear, a part of a whole, a garment,
book, etc. This is not brouglit out by the author, though attitude is
orioiual

seizer.

expressed or implied in nearly all the verbs of placing or putting in the

Siouan languages. The Tutelo word for her husband, etamanki,
does not mean, " her man." ^lanki, a husband, differs materially from the

vai-ious

several words

which are said

mean "man"

to

in Tutelo.

"To

take a

husband," in Tutelo, is tamanku"se (<mai"iki), and "to take a wife" is

"To take a husband" in
tamihuse (from etamihee, a wije, his wife).
Biloxi, is vin^ado-ui, very probably from yiu^[aji and o^ni, probably
meaning "to make or have for a husband or child's lather." "To take a

wife" in Biloxi,

make

young

yin^to^ni (yin>[i

is

one."

The

and

make), literally,

"to

wife," nyin5[o"niya,

may

qu\, to do,

Biloxi term for

"my

and oni an occasional form

my little one his or her
mother." In like manner, "my husband," nyin:j[ajiya, may have been
derived from yin:5[i, child, and a;iya" or adiya", his or her father, the compound meaning, " my little one his or her father."
x\mong the Dakota names for kinship groups (see page 45), there are
several which admit of being arranged in pairs, and such an arrangement
have been derived from
of uni or uniya,

yin^li, tittle one, child,

a mother, the whole meaning,

'.'

furnishes hints as to the derivation of at least one

name

in

each

pair-,

in

connection with present and probably obsolete forms of marriage laws. In

each pair of names, the second invariably ends in ksi or si, the exact
meaning of which has not been ascertained, though it may be found to

imply a

prohil)ition.

Thus, ciycu,

(of a male); but ciy-ksi, a son

speaker, though one

whom

//i.9

elder brother, ciyye, an elder brother

(who can not marry

tlie

that speaker calls ciyye can

widow

marry

of the

her.)

woman's elder sister is cui], cuijwe, or cuywi, her elder sister being cuyku
or cuyweku; but a daughter is cui]-ksi (she can not marry her mother's
husband, though tiie mother's elder sister can do so). A man's elder sister
is
is taqke, a woman's younger sister, taqka: but a man's younger sister
tay-ksi; it is not certain whether there is any restriction as to marriage

PREFACE.
contnlnod in this
is

last kinsliip

de-ksi (in Teton,

le-ksi);

name.

we

father

xxill

is

ate,

and

mother's In-other

find in the cognate Languages (excepting

^egiha and Winnebago) some connection between tlie two names, thus in
the sylhible te is common to ed(?-ate and ete>[e; in Kansa, dje
is common to i^'adje and idjegi; in Osage, i>;e is connnon to i^a^se and
At present, my
ii[;se>[i; in j^oiwere, tee is common to a"tce and itceka.
mother's brother can not marry my father's widow (who is apt to be his
own sister). A man's brother-in-hiw (including his sister's husband) is
tahay, and a man's male cousin is tahay-si (who can not many that sister).
A woman's brother-in-law or potential husband is sice, l)ut her male cousin,
who can never become her hu.sband, is ice-si or sice-si. A man's sister-inlaw (including his potential wife), is haijka; but a man's female cousin

Kwapa,

(whom he can not marry) is haijka-si. A woman's sister-in-law (including

her husband's sister and her brother's wife) is icepai), but a woman's female
cousin (who can become neither the husband's sister nor the brother's wife)
The editor proposes to group together in like manner the
is icejjay-si.
corresponding terms in the cognate languages, siich as
brother, and ijinge, his or her son; ija^e, her elder sister,

her daughter; but that must be deferred to some

iji"i*e,

and

his elder

ijauge, his or

futui-e time.

OARDIXAL NUMERALS.

On
names
l)akota
latter

pages 48 and 49 the author undertakes to analyze the Dakota

He does this without comparing the

for the cardinal numerals.

names with those

will

author,

and

in the

cognate languages.

knowledge of the

enable the student to correct some of the statements of the

for that reason these

Dakota, wayca, waijzi

<ir

names are now

given.

waijziday (wayzina, wayzila).

Said by the

be derived from waij, an interjection calling attention perhaps,

X. B. This is only a supposition,
the same time holdhifi up a /iix/cr.
autlior to

(fegiha, wi", wiaqtci (just one).

Kansa, mi", miqtci.

Osage, wi", wiqtsi.

Kwapa,

miqti.

j^oiwere, iya", iAanke.

Winnebago, hija",
Mandan, maqana.

hijafikida.

at

DAKOTA GKAMMAK,

XXIV

TEXTS, A^'D ETn:sOGlAPHY.

Hidatsa, dixetsa (d^-uetsa) luetsa.

Tutelo, nosa, also nos, uosai,

no''sai, etc.

have not yet found in these cognate huiguages any

interjection resembling the Dakota way in use, from which the respective
forms of the numeral could be derived.
I

Biloxi, so^sa.

Dakota, noijpa, "from en aoqpa, to bend down on, or place on, as the
or perhaps of nape oijpa, nape
is laid over the .small one
being used for finger as well as hand. N. B. The second finger laid down

second iinger

(that next to the little finger of the left

hand)

is

not laid orcr, but beside

the small one.

composition ^a"ba, as in the proper

(pegiha, na"ba, in

name Ajaxe

See seven, a derivative. To place a horizontal object

on something would be, a'a"he, which could not have been the source of

Two

Crows.

Kansa,

nii''ba.

V'aba,

naba.

Osage, 0da.
Kwa])!!, na"i)a, to place a horizontal object

on something, ak'n^he.

j^oiwere, nowe.

Winnebago, no"p, nopa,

verb

to iilace

a horizontal

object

Mandan, nu"pa.
Hidatsa, dopa (d^opa,

no"i)i,
is,

nu"p.

The

root in the

noj)n).

Tuteh), no^p, no"bai,

etc.

Biloxi, no^pa, na"pa;

to place a horizontal object

Dakota, yamni: "from mni

(/Jegilia,

^ab^i:

compare

Kwapa,

bli",

naj^id".

djtabni.

j^.)iwere, tanyi.

Winnebago,

tani.

Maiidan, namni.
Hidatsa, dami (d^ami) or nawi.
Tutelo, nan, nani,

lat, etc.

on something,

i"pi.

(root), iiiiiiing over or hnjiiifi up."

roots, bfi

Kansa, yabli, yabli": root

Osage, ^ad^i or

Winnebago

t'up.

tit

and

rued.

b^i^^a, bebfi", twitited; etc.

PREFACE.
Biloxi. dani:

the ideas of

many

roots in

hciidiiuf, turtthic),

which

na. ne

XXV
ami ue are syllables couvey

or shaking.

Dakota, topa, "from opa, to follow; (jjerhaps

follow with) as

we

banded together and made a

'ti'

N. B.

the fourth joins them."

(/"egiha,

same box' with the

say, 'in the

duba: to follow

is

or 'tidaq,' as
Is

ti,

a house, and opa,

The
we should sav a
rest.

not this rather fanciful

u^uhe;

to join a party,

three have
family,

and

ed uihe (in

full,

gdi

uihe).

Kansa, dulja or

lulja

to follow, uyiipve.

Osage, juda; to follow, u^^upce.

Kwa])a, juwa.
j^oiwere, towe; to follow a road or stream,

owe;

to join or follow a

party, oyu:5{e.

Winnebago, tcop
Mandan, tope.
Hidatsa, topa

tcopa-ra, tcopi; to follow, howe.

(t(,"opa).

Tutelo, tob, top.

Biloxi, topa.

Dakota,

zaptaij,

''from za (root), holding (or perhaps whole, as in zani)

and ptayvai) or ptaya, together. In this case the thumb

the fingers of the hand, and holds them together."
(fegiha, Kansa, and Osage, sata".

Kwapa,
j^jiwere,

is

bent

down over

sata".
(jata".

Winnebago, sate,
Mandan, keqn".
Hidatsa, kihu

satca".

( kiipij.

Tutelo, gisa", kise, kisa".

Biloxi, ksa, ksani.

To hold is u^'a" in (|'egiha, uviiige in Kansa, u^'ifi^fe in Osage, unaiie in

ad^aqeqe and ukcie in Hidatsa, and dusi in Biloxi.

j^oiwere,

DAKOTA

XXVI

GlIAMMAi;, TEXTri,

AND ETHNOGRAPHY.

SIX.

Dakota, sakpe "from sake,

and kpa orkpe

nail,

kinds of food which go a good ways, or

the second thumb, and the reference
pleted.

filled, as

may be

(root), lasting as

a plump grain.

to the other

some

This

is

hand being com-

Perhaps from the idea of bending down as in nakpa, the ear." No

numeral can be given in the cognate languages,

satisfactory analysis of this

and that given by the author needs further examination.

(|!egiha,

cade.

Kansa, cape.
Osage, ci'ipe.

Kwapa,

cap6'.

j^oiwere, caj[we.

Winnebago, akewe.
Maudan, kima.

akama

Hidatsa,

or akawa.

Tutelo, agasp, agas, akes, akaspe.

Biloxi,

akuqpe.

Dakota, sakowiij, " from sake,

bend down; but possibly from

finger of the second hand; that

wear rings on
(/!!egiha,

and owii], perhaps from owiijga, to

wear as jewelry, this being the foreDo the Dakota Indians
the ring finger."

oiij,
is

their index fingers

nail,

to

de^a"ba, -de appearing in cad6,

six,

and

^,aba

being

firu;

as

seven were or, the second of the new series, beginning tvith six. Kansa,
Kwapa, penada. j,oi\vere,
Osage, pe^uda or pe(0)a"da.
peyuba.
Maudan, kujja. Hidatsa, sapua (capua).
cahma. Winnebago, ca>[owe.
if

Tutelo, sagum, sagom.

na"pahudi, from variants of n()"pa,

"second stock" or "second bone."

l^iloxi,

udi, stock, or ahudi, hone, the

Dakota, .sahdogay, "from sake,

of yugai}, to open (hdugaij
ogaij or oge, cover,

is

nail,

How

from -de and

0ab^;i, three

j. o.

D. );

Two

but perhaps
fingers

(|!egiha,

now

it

is

cover

de^al)0i,

as

if

or the third of the neiv series, heginning tvith six.

Kansa, kiya-juba, " again four," and peyabli (cape and yabli).
kijt0e-4uda, "again four."

and

probably, and hdogay, possessive

the true form,

wear; the nail covers itself.

can the nail "cover itself?"

the thumb."

liro,

Kwapa,

ped(iabni (cape

and d^abui").

Osage,
j^oiwere,

XXVII

PREFACE.
(iuoapal)le of analysis,

krerapri"

taiiyi

beiuo-

finrc).

Wiiinebag-o,

liaru-

Mandan, tituki. Hidatsa,

which appears to be the
pi-,
and
two
dopapi (d^opapi), from dopa (d^opa),
sig-nifying ten less two.
probably
whole
the
ten,
(pit(,Mka),
root of pitika
Biloxi, dan-hudi, the "third stock" or
Tntelo, palan, palan (i)a and three).

wafike or lia',4uwanke (cau not yet be analyzed).

"third bone."
NINE.

Dakota, napciijwaijka, "fnnn nape, hand, cistiijna, small, and waijka,

small, or
lieshand small lies that is, the remainder of the hand is very
Or, from napcupe (marrow
perhaps, the hand now lies in a small compass.
hand."
bones of the hand), or "the finger lies in the napcoka, inside of the
little finger of the
the
to
refer
name
the
not
May
editor:
Query by the
;

right

hand which alone remains straight?

Kansa and Kwapa, cailka.

([Jegiha,

Osage,

tse

>[iteC[(('a

y'.injie

or >[^-edf'a" tse wi" fm^e, " ten less one."

j^oiwere, canke.

Winnebago, hijankitca"ckuni or
to

make

hijafikitcvi"((ckuni, "

one wanting,"

i.

e.

ten.

Mandan, maqpi (from maqana, one, and piraq,

Hidatsa, duetsapi (dfftuetsa and pi-), "ten less
Tutelo,

sa, sa",

ten), "

ten less one."

(0

one."

ksank, ksaqk.

Biloxi, tckane.

TEN.

Dakota, wikcemna, "from wikce or ikce, common, and mnayai), gathIt would mean either that the
let loose.
or, that l>eing comcompleted,
was
hands
common or first gathering of the
is their custom;
as
up,
thrown
ten
the
and
loosed,
were
whole
pleted, the

ering, or

from nma,

to rip, that

is,

the hands in the eommon position.''

the Dakota, and
(I'egiha, g^ieba or g^eb^a" (in which g^fe^kce of

b<^a=nuia of the Dakota).

Kansa, lebla or
Osage,

lebla".

5{</e(j0a''.

Kwapa, ktgebna

or

kt(,'ept(;.a.

j^oiwere, krepra".

Winnebago, kerepana.
Mandan, piraq.

DAKOTA

XXVIII

Hidatsa, pitika

GlJAMMAl!, TEXTS,

AND ETUNOGKAPUY.

(pit(,'ika).

Tutelo, butck, putck.

"completed,

Biloxi, ohi,

Dakota, ake

more

''

Avaijzi,

filled, out, to

have g-one

tlivouo-h

the

series.''

again one," or wikcemua saypa waijziday. " ten

one."
agYi^-wi", " one sitting-on (ten)."

(|l!egiha,

same meaning.
same meaning.
Kwapa, mi(jti-a5[ni", "one sitting-on," or kt(,'ept(;a"-ta" nii"(|ti ajjiii",
"ten-when one sitting-on."
j^oiwere, a>[ri"-ivarike, "one sitting-on."
Winnebago, hijailkida-cina, meaning not certain (liijafikida, one).
Mandan, aga-maqana (niaqana, one).
Kausa,

ali"-mi"qtci,

Osage,

a5[j(d''-wiqtsi,

Hidatsa, alipi-duetsa (a(jpi-d^uetsa), " ])ortioned one."

Tutelo, agi-no"saii.
Biloxi ohi so"sa(jehe, "ten one-sitting-on."

Dakota,

ake

noiJi)a,

"again two," or wikceinna saijpa noijpa, "ten

more two."
(pegilm, ca(Ie-ua"ba, "six times two."

Kan.sa, ali"-nu"ba,

'two sitting-on."

same meaning.
same meaning-.
jjOiwere, a>[ri"-nowe, same meaning.
Winnebago, no"pa-cina (no"pa, tivo).
Mandan, aga-nu"pa (uu"[)a, tivo).
Osage,

a>[^i"-y^u"(ia,

Kwapa,

napa-a:>[ni",

Hidatsa, ahpi-dopa

(a(ji)i-d^*opa),

Tutelo, agi-no"paii; see no"bai,

Biloxi, ohi

"portioned two."

tfco.

nopaqehe, " ten two-sitting-on."

NINETEEN.

Dakota, uijraa napciijwaijka, "the other nine."

(jPegiha, agyi''-cai"ika, "

nine sitting-on."

Kansa,

ama

Osage,

-A^ii" ^[y'.edyia" tse 0in>{e,

caiika,

"the other nine," or

ali-cai'ika,

"nine sitting-on."

"sitting-on ten less (one)."

PREFACE.
Kwapa,

XXIX

carika-a>[iii, "niut^ sittiiio--on."

same meaning.
Winnebago, liijankitcu"qckuni-cina (see
Manclan, aga-maqpi (see uiiic).

^I^oiwere, a>[n-cafike,

nine)

Hidatsa, alipi-duetsapi (a(jpi-d^*uetsapi), 'portioned ten less one."

Tutelo, agi-ksankaii (see nine).
Biloxi, obi tckanaqebe,

"ten nine-sitting-on."

OXE HUNDRED.
Dakota, opawiijge, " from pawiyga, to bend
prefixed

down witb

indicating perfectness or roundness; that

been gone over as

many

is,

tbe hand, the

tbe jjrocess has

times as there are fingers and thumbs."

(pegiha, g^eba-hi-wi",

"one stock of

tens."

Kansa, lebla" hii tciisa (lebla", ten, liii, sfock, tciisa, meaning unknown).
Osage, :^[^ed^a" bii oi^a, " ten stock small," or '' small stock Lif tens."

Kwapa, ktceptca" hi, " stock of

Winnebago, okihija".
Mandan, isuk maqana (maqana,

tens."

Hidatsa, pitikictia

" great ten."

(pit(^ikiqt<;ia),

our).

Tutelo, ukeni nosa, or okeni.

Biloxi, tsipa.

OXE THorsAND.
Dakota, kektojjawiyge, or koktopawiijge "from (^pawiijge and ake or
kokta,

af/ai)i

or

also.''

^egiha, g^eba-hi-wi ijanga, " one great stock of tens," or

"one box," so called because annuity money before the

late

:5[uge

ci\'il

wi",

war was

paid to the Indians in boxes, each holding a thousand dollars in specie.

Kansa, lebla"

hii jiug'a tciisa (lebla", ten, hii, stock, jifiga, sdhiII, tciisa,

meaning uncertain) or

leljla" hii tailga,

"large stock of tens."

"a large stock of tens."

Winnebago, kokija" (koke, box, hija", o)/('), "one box."
Mandan, isuki kakulii.
Kwa])a,

kt(,-ept(^a" hi tan:j[a,

Hidatsa, pitikictia akakodi (pitrikiqtria akakod^i), exact meaning not

known.
Tutelo, ukeni putskai, "ten lumdred."
Biloxi, tsipitciya,
old man.

"old

man

hundred," from

tsipa,

huwhcd, and

i^tciva,

DAKOTA GRAMMAR,

XXX

TEXTS,

THE TERMS FOR "WHITE MAX"

On

}).

174 Dr.

Ring's, in

A]!fD

IN

ETHNOGRAPHY.

SIOUAN LAN-GUAGES.

speaking of Hennepin's nairntive, says: "Tlie

principal cliief at that time of this part of the tribe,

is called b}- Hennepin

Frenchmen was in use
among the Dakota, before they had intercourse with them, and wasprobablv
a name learned from some Indians farther east."
The author's supposition
'

Washechoonde.'

If he

correct, their

is

name

for

as to the eastern origin of wasicuy as an appellation for white

men mi<rht
there were no explanation to be found in the Dakota and
coo-nate
lang-uages.
Hennepin himself is a witness to the fact that the Dakota
Indians of his day called spirits wasicuij (as Dr. Riggs states on
p. 17.5).
stand

And

if

this

agrees with what

the Bushotter collection,

have tbund in the Teton myths and stories of

where wasicuij is given as meaning guardian

Dr. Riggs himself, in his Dakota-Engli.sh dictionary, gives

wasicui)
synonymous with wakaij" in the opinion of some persons. He
appends the following Teton meanings "A familiar spirit; some
spirit.

as "nearly

mysterious

forces or beings

he omakiyaka,

which are supposed

my

to

communicate with men; mitawasicuij

me that." This phrase he o-ives as

the Something-that-moves or the Wind
waci and the Hidatsa maci for white man.

familiar spiiit told

referring to the Takuskaijskay,

The Mandan use

Thf.ugh the Hidatsa word was originally applied only to the French
and
Canadians, who are now sometimes designated as ma.sikat'i (maci-kutvi,
powers.

in

the Bureau alphabet), the true whites.

The

x-^iwere tribes (Iowa,

(Ito,

and Missouri)

call a Frenchman ma^ okenyi, in which compound

mac,' is
equivalent to maci of the Hidatsa, waci of the Mandan, and wasicuij of the

The Ponka and Omaha call a white man M'aqe, one who excels
beyond (the rest), and a Frenchman waqg uke^i", a common white
man. The Winnebago name for Frenchman is waqopinina, which may
be
compared with the word for mysterious.
Dakota.

or goes

NOTES ON THE DAKOTA MYTHS.

On ]). 84, lines 8 to 13, there is an account of the wonderful result

produced by tossing the Star-l)orn up through the smoke hole. In
the
Biloxi myth of the Hummingbird there is an account of a girl,
a boy, and
a dog that were cared for by the Ancient of Crows. One day, in
the
absence of the fostermother, the girl tossed four grains of corn up through
smoke hole, and when they came down they became many stalks filled
with ears of excellent corn. The girl next threw the tent itself up
into the
air, causing it to come dowr a beautiful lodge.
When she threw her
the

little

XXXI

PREFACE.

down a very handsome wan-ior. The girl then

her
up, and when he had done this, she came
toss
to
brother
asked her
down a very beautiful woman, the fame of her loveliness soon spreading
throughout the country. The dog and such chithiug as the sister and
brother into the air he came

brotlier possessed

change

were tossed

up

in succession,

each act producing a

for the better.

from line 33 to p. 86, line 5, tliere is an account of the

deliverance of the imprisoned people by the Star-born when he cut off the
In like manner the Ra})bit
heart of the monster that had devoured them.
delivered the people from the Devouring Mountain, as related in the (f egilia
killed
m}7ihs, "How the Rabbit Avent to the Sun," and "How the Ralibit
Ethnology,"
American
North
to
"Contributions
in
Hill,"
the Devouring
Vol.

On

p. 85,

VI,

pp.

31^^

34.

Note 2, p. 89. Eya after a proper name should be rendered by the

when eciya follows,
initial and final quotation marks in the proper places,
" Grizzly Ijear."
thus: Mato eya eciyapi, They called him,
When heya precedes and eya follows a phrase or sentence the former
may be rendered, he said as follows, and the latter, he said what precedes.
Heva answers to ge, gai or ga-luama of the (/"egiha, and eya to e, ai or
a-biama. In like manner the Dakota verbs of thinking may be rendered
of the (|^egiha),
as follows: heciij (which precedes, answering to ge^ega"
answering
to e^iega" in
follows,
(which
eciy
and
follotcs,
as
thought
he
by
(|:!egiha), l)y

he fhoxffht what precedes.

The myth
incidents which

of the

Younger Brother

(p.

139-143) contains several

myth of the Thunder-

find their counterparts in the Bihxxi

In the Dakota myth the wife of the elder brother plots against the
younger brother; she scratches her thighs with the claws of the praine
chicken which the brother-in-law had shot at her request, and tells her

being.

In the Biloxi
Im.sband on his return that his brother had assaulted her.
myth it is the aunt, the wife of the Thunder-lieing's mother's brother, who
In the Dakota myth the Two Women
scratched herself in many places.
But in the Biloxi myth the
are bad at first, while the mother was good.
Old ^Vomau was always bad, while her two daughters, who became
In tlie Dakota
the wives of the Thunder-being, were ever beneficient.
the old woman called her hu.sband the Uyktehi to her assistance,
prevaihng on him to transport her household, including the Younger
In the Biloxi myth the two wives of the
Brother, across the stream.

myth

Thunder-being, after the death of their motlier, call to a huge alligator, of

and he comes
the "salt water species called box alligator" by the Biloxi,

DAKOTA GRAMMAR,

XXXII

TEXTS,

AND ETHNOGRAPHY.

to shore in order to serve as the

canoe of the party.

Doiihtlcss then- were
two myths, but parts of the Hilnxi one
have been forgotten by the aged narrator.

more

points of resemhhince in the

NOTES ON THE DAKOTA DANCES.'

Tlie

(See
flight

Begging dance

"Omaha
dance

is

and Omaha.

It

is

described in "

Omaha

Sociology

"

(in

3d Ann. Rept.

The Scalp dance is a dance for the women amonoPonka and Omaha, who call it Wewatci. (See " Omaha Socioloo-y,"

Bur. Ethn.,
the

is known among the Ponka as the Wana

watcigaxe
Socioh^gy," in 3d Ann. Rept. Bur. Ethn., p. 35.5.) The No
tlie Make-uo-flight dance or Mafa watcigaxe of
the Ponka

p.

352).

3d Ann. Rept. Bur. p]thn., p. 330).

The Mystery dance is identical with the Wacicka of tht- Omaha. A
brief account of that dance was published by the editor
in "Omaha
Sociology," in 3d Ann. Rept. Bur. Ethn., pp. 342-340.
The Grass dance, sometimes called Omaha dance, is the dunce of the
in

He^ucka
and the

society of the

Omaha

tribe,

In^[fucka of the Osage.

answering to the Ilucka of the Kansa,

For accounts of the He/ucka see

"Omaha Sociology," in 3d Ann. Rept. Bur. Ethn., pp. 330-332, ami "Ilaethu-ska society of the Omaha tribe," by Miss AHce C. Fletcher, in
the
Jour, of Amer. Folk-Lore, April-June, 1892,
For accounts
pp. 135-144.
of the sun-dance, with nntive illustrations, see " A Studv of Siouan
Cults,"
Chapter V, in the 11th Ann. Rept. of the Bureau of Ethnology.
Bureau or Ethxology,
Washington, D. C, September 15, 1893.
'~~
'

See pp. 224-232.

DAKOTA GRAMMAR. TEXTS, AM) ETHNOGRAPHY

PAKT HKsr

GRAMMAR.
10.-. VOL

IX

DAKOTA GRAMMAR.
CHAPTER!.
PPK JNOI.OGY.

THE ALPHABET.
VOWELS.

The vowels are five in number, and have each (Uie iinitorm souml,
except when followed by the nasal "ij," which somewhat niodities them.
has the sound of Knglish a mfuflicr.
has the sound of English r in tlwij, or of a in face.
has the sound c)f in itiarhie, or of e in me.

a
e

i.

has the sound of Engdish

lias

o in

//o,

iiatc.

the sound of a In nde, or of on

food.

CONSONANTS.

The

C()nsonaaTs are twenty-f(ur in number, e.xclusive of the sound

bv

rejjresented

has

is

is

the apostrophe

its

conunon

(').

Eno-lish sdund.

an aspirate with the sound of EiJU'lish ih, as in rlihi.

In the
Dakota Hible and other priutinp- done in the langua<i-e, it
has not been found necessarv to use the diacritical mark.'an emphatic c.
It is formed by pronoiuicing ." c " with a
stron<:' })ressiu-e

of the oroans, followed

by a sudden

expul-

sion of the ])reath.t

has the conunon English soiuid.

sound

has

represents a deep s:)nant guttural resendiling the Araliic nhniii

h
h

has the sound of// in English.

tlie

(^).

of// hard, as in

//o.

Formerly represented by

//

sim])ly.J

represents a strong siu-d guttural resombhuL;- the Arabic kha (^)Formerly represented b^' .J
/

"For

sound Lep.sius recommends the Gieek ,vt This and k. x>, t, are called cerebrals by Lejisius.
This and z correspond witli I.epsius, except in the
;

this

loiin of thc' diacritical

mark.

DAKOTA GEAMMAE,

4
k
k

AXD ETHXOGEAPHY.

TEXTS.

has the same sound as in p]nglish.

is

an erapliatic letter, l)earino- the same relation to /. that "c"

does to ''c." In all the printing done in the language, it is
still found most convenient to use the English q to represent this sound.*

has the

common sound

of this letter in English.

peculiar

It is

to the Titoijwaij dialect.

in

n
ij

has the same sound as in English.

has the

common sound

of n in English.

denotes a nasal sound similar to the French

As

English n in drink.

few cases where a

distinctive

full

in

//

Ixni,

or the

there are only comparatively very

ii

used at the end of a syllable, no

is

mark has been found necessary.

Hence

in all

our other printing the nasal continues to be represented by

the

common

n.

has the soiuid of the English

ji,

with a

little

more volume and

stress of voice.

is

an emphatic, bearing the same relation

to

y/

that

"c" does

to "c."*
s

has the surd sound of English

is

an aspirated

s,

Foi'merly represented

same

.s,

as in

^(ii/.

having the simnd of English

in English,

by

with a

.s7^

iu shine.

in

.<.

more volume of

is

the

is

an emphatic, bearing the same relation

little

voice.

to "t" that

"c" does

to "('."*

has the power of the English

has the sound of English

has the sound of the

is

an aspirated

z,

is

ir,

as iu

as in

common

iralk.

>jcf.

Engli.sh

z.

as in zehra.

having the sound of the French J, or

Formerly represented by

s in pleasure.

The apostrophe

//,

used to mark an hiatus, as

in

tlie

English

./.

s'a.

It

seems

to

be

analogous to the Aral)ic hainzdi (c).

NOXK. 8ome Dakotas, in some instances, introduce a slight b sound before the
m, and also a d sound before . For example, the preposition "oni," with, is by some
persons pronounced obm, and the preposition "en." iu. is sometimes spoken as if it
should be written cdii.
the Dakotas write the
'

These are

are designated
cxploKtret.

In these ceases, the

h

and the

tc'

members of the Episcopal mission among

as "ob," "ed."

by Lepsiiis. In the alphabet of the Bureau of Ethnology these sounds

(^o, of Riggs), k' (=k), p' (^p), and t' (=-t), respectively, and are called

rallfid cei-ebrah

by

d,

SyLLABICATIOX ACCENTS.

SYLLABICATION.
Syllables in

3.

vowel, as
tions,

ti-pi,

The

a.

preposition
fire,

To

irrJJ.

h.

When

some excep-

to

is

shoot

off,

of time,

to

see;

when

11),

om, with, li-om o-pa,

ka-kis, from ka-ki-za, to suffer
as,

But, in cases of contrac-

instead of bo-si-pa-si-pa.

the consonant that follows,

/,

for a suffix, as.

it

some adverbs

contracted into a single consonant (see

attached to the preceding vowel

tion in reduplication,

c.

as take

then, tohan, when, etc.

a syllable
is

and such words

en,' in,

'

follow; waij-yag, from waij-va-ka,

bo-sim-si-pa,

mis,

in a })ure or uasalized

this rule there are

tukteu, where, etc.; together with

dehan, now, hehan,

that consonant
to

taij-vaij,

Itousr,

\"iz.

petan, on the
as,

tlie

Dakota language terniiuate

the contracted syllable coalesces readily with

it is

so attached; as, si-k.si-ca; sa-psa-pa.

There are some other syllables which end in s; as, is, he, nis,
These are pro]jal)ly forms of contraction.
uakaes, inde&t, etc.

thou,

ACCENTS.
PLACE OF ACCENT.
^4.

and

In the Dakota language

1.

but every word that

fully;

is

all

the sjdlables are enunciated plainly

not a monosyllable has in

it

one or more

accented syllables, which, as a general thing, are easily distinguished from

such as are not accented. The importance of obser\nng the accent is seen
in the fact that the
field,

meaning of a word often depends upon

maga, a goose; okiva,

to aid,

okiya,

to

speah

2. More than two-thirds, perliaps three-fom'ths, of

two or more syllables have their principal accent on the

the beginning, as will be seen

])art

3.

falls

bv a

of the remaining words have

on the second syllable

(b)

icivijpeya,

But

if

the

as.

maga, a

all

Dakota words of
from

secoi/d syllable

reference to the Dictionary: the greater

on the first.

In polysyllabic words there

()

desert place

it

it:

to.

after the

is

usually a secondary accent,

primary one:

as,

wliicli

hew(jskantuya,

in

to barter.

word be compounded of two nouns, or a noun and a

its own accent, whether thev fall two degrees a))art

verb, each will retain

or not;

as,

aguya])i-icfipay, {wheat-heater) a flail; innu'i-suijka, (cat-don) a

domestic cat; aki'cita-naziij,

to

stand guard.

REMOVAL OF ACCENT.
^5.

1.

Suffixes do not appear to

have any

eftect

upon the accent; but

a syllabk- prefixed or inserted before the accented syllable draws the accent

DAKOTA

(;

liack, so that

it still

of the word;

as,

bawaksa,
mi/

AND ETHNOGRAPHY.

(IRAM^rAR, TEXTS,

same position with respect

retains the

nape, hand, minape, nui hand; baksa,

to

mdaska,. ///', ('aijnKhiska, hoards; maga,

/ rid off;

to the

cut
a

beginning

of irifh
Jirlil.

a knife,

niitainaga,

fipld.

When

tlie

acceut

not always remove

The same

2.

is

on the

lirst

syllable

dI'

as, n('>ge, Ihc r<ir, nianoije,

it;

trne of

is

the word the jnetixin^ syllal)le does

my

any nimiber of

car.

syllables prefixed: as, kaska,

wicawakaska, I hind them.

3. (rt) If the verb be accented on the second syllable, and prononns be
inserted after it, they do not affect the jirimary accent; as, wastedaka, to
to liiiid

wak;iska, 7

lihid

wastewadaka, I love something.

Bnt if the verb be accented on the tirst syllable, the introdnction of
a prononn removes the accent to the second syllable; as, mani, to walk;
lovr

Qi)

maAViini, 1 iralk.
In

some

cases, however, the accent is not

removed;

as, ohi, in tfdch in;

owahi,

rcnch.

Wlien -wa"

4.

prefixed to a

is

word commencing with

elision takes place, the accent is tin-own

in; wfynskiij, to rejoice; ;imdeza, clear,

to rejoice

irinf/ed htack-hird,

When

.").

stroji

(}.

'wo'

is

and an

wiimdeza; amdosa,

//(''

prefixed to adjectives and verbs forming of

placed on the

is

//-

gladness ; wn^ij^ida, mercifid

first

them

syllable; as, pida, f/lad;

wowaoijsida,

v^f'/r//

ihaijgya,

/o

de-

wt')ihaijgye, a destroi/int/.

So

also

when

the

first svllal)le

a pronominal prefix, the accent

to

a vowel,

syllable; as, iyiiskiy,

first

Avamdosa.

abstract nonns, the accent

vf6])\d?i,

on the

is

of a

removed

word

is

dropped or merged into

to the first syllal)le;

as, kiksiij'a,

rememher ; miksnya. remember me.

CHANGES OF LETTERS.
SI-BSTITITTION
\S

6.

changed
tions or
(rt)

'a'

1.

'A'

or

'aij'

final

when followed
Thns
adverbs.
to

'e,'

When

in

AND ELISION.

verlis,

b\-

adjectives,

and some adverbs,

anxiliary verbs, or

an nncontracted verb

in the singular

by

is

certain conjnnc

number ending with

or 'ay' precedes another verb, as the infinitive )nood or particij^le, the

'a' or 'aij' becomes 'e;' as, ya, to go; ye kiya, to. cause to go; niwaij, to
swim; niwe kiya, to cau.'ie to sirim ; niwe mj, he is swimmi>ig; but they also
sa}' niway wauij, / am swimming.

CHANGES OF LETTERS.
'A' or 'ai]' final ia verbs,

(b)

when

they, take the sign of the futiu-e

tense or the neg-ative advei-b immediately

aftei",

some conjunctions,

yuke

mde

kte

To

irill

'e;' as,

and when followed by

kta, there

he some;

irill

number

Ba,

of exceptions.

to

and

blame,

da, to ask or beg, are

Some

of the Mdewakai)toi)waij say ta kta. he will die. Other dialects

Ohnaka, to place any thing in. is not changed: as, '-minapekiij takudaij

kta.

tiij

changed into

not go.

this there are a

not changed.

use

sni,

is

Ipuza. to be thirsty, remains the same;

sni wauij," I hare nothing in my hand.
ipuza kta; "tuwe ipuza kiijhaij,'' etc., "/e< him that is athirst come."'' Some say
ipuze kta, but it is not common. Yulia, to lift, carry, in distinction from yuha, to
haiie, possess, is not changed; as, mduha .sni, I cannot lift it.

ohnaka
as,

Verbs and adjectives singular ending

(c)

as,

when

in 'a' or 'aq,'

the con-

always change it into 'e;'

ksape ca waste, wise and good ; waijmdake ca wakute, I saw and I shot it.
(d) 'A' and 'aq' final become 'e' before the adverb 'hiijca,' the particle

nexion of the members of the sentence

and

'do,'

'sni,'

takuna vute
taijve

hir),

not

as, sice liiijca,

nothing at

sni, he eals

very well :

which

is

close,

very bad

Avaste kte do,

Some adverbs

all.

will be

it

good;

follow this rule:

as,

sometimes contracted into tayyeh.

is

But "a" or 'aij* final is always retained before tuka.

and perhaps some others.

uijkaij, uijkaijs. esta. sta. kes,

(e) In the Titoijwaij or Teton dialect, when 'a' or 'ay' final would be
changed into 'e' in Isayyati or Santee, it becomes 'iij:' that is when followed by the sign of the future; as, 'yukiij kta' instead of yuke kta,' 'py
'

kta' instead of 'ye kta,' 'tiy kta' instead of 'te kta,' 'caqtekiyiy kta,' etc.

Also

this

said and
2.

change takes place before some conjunctions,

na wagli, /

as, epiij

I returned.

(a) Substantives

possessive pronoun

is

ending

in 'a'

sometimes change

to 'e'

it

my

prefixed; as. suijka, dog: mitasmjke,

when

dog: nita-

suijke, thy dog; tasuijke, his dog.

(b)

on the other hand,

So,

proper names;
Traverse, from
7.

1.

(a)

are preceded

the sake of

vuhe

ptaij

and

When

by

'e' final is

the

as, Ptaijsiijta,

changed

name given

'k'

into

end

ot

Lake

siijte.

and

'k,'

as in

kiij

and

kiyliai),

a verb or adjective whose final

euphony

forming some

to 'a," in

to tlie south

'e.'

'a'

or

becomes

the 'k' or 'k' following

ciyhaij, if he has, instead of yulia kiijhaij:

ka and kehay.
'aij' is

etc.,

changed
'c'

yuke cehay, when

or

'c;'

for

as

there was,

instead of yukaij kehay.

(b)

But

if

word

the proper ending of the preceding

change takes place; as, waste

wastedaka wo, hope in God and

kiyhaij, if he
love him.

is

good

is

'e,'

no such

Wakaijtaijka ape ka

DAKOTA

Wlien

2.

GRAlNfMAK, TKKTS,

'va,' the

AND ETIINOGIIAPHY.

pronoun of the second person singuh\r and nominato, and 'kici,' for, the

tive case, precedes the inseparabh- j'^'^P^^'^itions 'ki,'

and 'va' are changed, or rather combined, into 've;'

'ki'

makest

instead of yakicaga; yecicaga,

to,

wecage

'ki,'

kta, /

whose

to a verb

make him a

irill

When

3. (a)

make, kicaga,

yecaga, thou

as,

makest for one, instead of

In hke manner the pronoun 'wa;' /, when coming in conjuncforms 'we;' as, wecaga, not wakicaga, from kicaga. Wowapi

yakicicaga.
tion with

tJiou

hook,

i.

e.

/ /rill write

him n

a pronoun or preposition ending in

initial letter is 'k,' this letter is

'e'

changed

letter.

or

prefixed

'i' is

to 'c;' as, kaga,

to

uiakr to m- for one: kaksa, to rut of, kicicaksa, to rut off for

fa

our.

Rut

(/>)

if

consonant iiumethately follows the

as, kte, to kill, nikte, he kills thee.

say cicute, / shoot

tlire

'k,' it is

not changed;

In accordance with the above rule, they

they do not however say kicute, but kikute, he

shoots for one.

They say

This change does not take place in adjectives.

(r;)

kata, hot,

nikata, thou art hot; kuza, lazy, nikuza, thou art lazy.

S.

'T' and 'k'

1.

iijkpa, iijtpa, the

when followed by

'p' are

intercliangeable

end of any thing: wakpa, watpa, a river ; siykpe,

as

siijtpe,

m uskrat.
2.

In the Ihaijktoijwaij dialect,

toywaij:

as, kdi, to arrive

for caijpidiniihma.

used for

as,

Vowel changes required by

'g,'

and

the Titoywaij

sometimes, as 'iwaijga' to 'iyuyga;'

'a' to

(It)

'e' to

(r)

'e' to 'o,' as 'nidetaijliuijka' to 'blotaijlinijka:'

'i,'

Wahpe-

caijpagmigma, caypanmimna.

(a)

'u,'

'h' of the

caijpakmikma, a cart or wagon,

In the same circumstances the Titoijway use

the ]\Idewakaijtoijwaij 'n;'

3.

'k' is often

at home, for hdi;

sometimes, as 'aetopteya' to 'aitoj)teya;'

'kehaij' to 'kohaij'

or 'koi}haij;'
((/)

(c)
(,/')

(g)

'i'
'i'
'i'

to

'e,'

to 'o,'

as 'ecoypi

ve do'

to 'ecogpe lo;'

sometimes, as 'ituya' to 'otuya;'

to 'u,' as 'odidita' to 'oluluta;'

'o' to 'e,'

'itahay' to 'utuhaij,' etc.;

sometimes, as 'tiyojja' to 'tiyepa;'

(/() 'a' or 'aij' final, changed to 'e,' before the sign of the future, etc.,
becomes 'iij,' as 'yeke kta' to 'yukiy kta,' 'te kta' to 'tiij kta.'
4. Consonant changes required by the Titoijwaij
(a) 'h' to 'w,' (1) in the prefixes 'ba' and 'l)o,' always; (2) in some

words, us 'wahbadaij' to 'wahwala;'

(b)

'b' to 'm,' as 'sbeya' to

'smeya;'

CHANGES OF LETTERS.

always; as the

(f)

'<r To

(J)

'h' to 'g,'

become

"1,"

ahvavs

'gb'

'gli,' 'gl,'

'd" suiiiid

is

not in Titoijwaij:

in the coniliinations 'hh."

ami

'hn." wliich

'lul," liin."

'gu:'

'k' to 'n,' as 'ka' to 'na;'

(e)

'md' which becomes

'ni' to 'b,' as (1) in

(./')

contracted, as 'om' to 'ob,' 'torn' to

'bl:'

and

(2) in 'm' final.

'toV):'

as in the precative form mive' to 'pive;'

(//)

'in' to

(A)

'n" to 'b,' as (1) in contract

-J).'

forms of

('.'

't."

and

'v,'

ahvavs:

e. g.,

'ymi' to 'yul,' and 'kun' to knl,'etc.; (2) in certain

words, as 'niua'to 'lila,' 'miua' (Ih.) to 'mila;' (3) 'n' final in sonic words,
'caijtesin' to 'caqtesil,'

as 'en' to

hecen' to 'hecel,' 'waykan' to 'waijkal," "taijkan" to

'el,'

'taijkal.'

etc.;

to

't'

(/)

(J)
(A")

'c,'

to 'g,' as 'itokto" to 'itogto:"

't"

to "k." as

'w" to

(/)

as 'cistiqna' to 'ciscila:'

't'

in

'V.'

itokam' to 'ikokab."
some words, as 'owasiij'

to

ovasiij.'

'iwaijga" to

'ivmjga," 'waijka" to 'yuijka,' etc.;

()

ye do' to 'ecoij we lo:'

becomes 'la,' as hoksidnij" changed to
changes to 'ni,' as wa]jzi<laij' to 'waijzini,"

'v' to 'w,' as 'ecoq

(?)

final

'daij'

'hoksila:' l)nt

generallv

sometimes

it

'tiiwedaij' to 'tuweiii,' etc.;

(o)

'vmj,'

'waij,' as indicated

'liewayke'

as

above, in
'hevnijke,'

to

'a'

to

'u,'

in

some words, becomes

'najx'iijwaijka'

to

'napriijvnijka.'

'iwaijga' to 'iyuyga,' etc.

^ 9. 1. When two words come together so as to form one, the latter of
which commences and the former ends with a vowel, that of the first ^vovd
is sometimes dropped; as, carjtokpani, to desire or long for, of caijte, fhr
heart, and okpani. to fail of; wakpicahda, by the side of a rirer, from wakpa
and icahda wicota, manif jyersons, from wica and ota. Tak eva, irhat did
he .sai/i' is sometimes used for takn eva.
2. In some cases also this elision takes place when the second word
commences with a consonant; as, napkawiij and namkawiij, to heelon with
the hand, of nape and kawiij.
3. Sometimes when two vowels come together,
w' or '"\-' is introdnced
between them for the sake of euphonv; as, owihayke, the end, from o and
;

'

ihaqke; niyate,
10.

The

thi/

father,

from the pronoun

'yu' of verbs

quentlv dropped when

tlic

ni, thy,

commencing with

pronoun of the

first

and

nte, father.

that syllable

person

is

j)lural is

not imfre-

used;

as,

DAKOTA GRAMMAR, TEXTS,

10

AISID

ETHNOGEAPHY.

we have; yuza, to hold, iiqzapi, ^ve hold. Yiiza also

becomes oze, which may be oyiize contracted; as, Makatooze, thr Blue
Earth Hirer, ht. irhere the blue earth is taken; oze sica, had to catch.
yulia, to have, iiqhapi,

CONTRACTION.
11.

Contractions take place in some nonns

1.

The

infinitive or participle.

when combined with

some verbs when they occup}^

a following- noun, and in

tlie

position of the

contraction consists in dropping the vowel of

the final svllable and changing the preceding consonant usually into

corresponding sonant, or
precedes

it;

as yiis

its

which then belongs to the syllable that

The followhold: torn from topa, four.

vice versa,

from vuza,

to

ing changes occur:

z

into

as,

s:

g into
k into

vuza,

h; as,
g; as,

p into m;

hold

ia

any

thing; yus nazii),

to

stand holding.

wauy, I am suffering.
inaga, a field, and maga, a goose, are contracted into mail.
waijvaka, to see anj^ thing, is contracted into waqyag.

as kakiza,

z into s;

to

suffer; kakis

as, topa, ./or, is

row a boat,

is

contracted into tom; watopa,

to

paddle or

contracted into watt)m.

form of ota, mang, much.

form of bozata, fo w?A:e/orA:ed

into d; as, odota, the reduplicated

into g; as, bozagzata, the redu[)licated

hg jmnehing.
c, t,

and

A',

thing,
2.

The

becomes wanin; yuta, to

becomes yun; kuya, behtv, becomes kun.
is sometimes contracted into 'g;' as. oyate

into n; as, wanica, none,

article 'kiij'

Hit

any

kii;, the

people, contracted into oyateg.

3.

Oai)te,

fJie

heart, is

contracted into can;

as,

canwaste,

//?(?

(cayte and

waste, heart-good').

4 When

a syllable ending in

nasal

(i))

has added to

it

'm' or

the contracted form of the syllal)le that succeeded, the nasal sound
in the 'ni' or 'n,'
pipe,

and

is

consequently dropped;

caijnum mani, he smokes as he walks

Contracted words

When

may

generally be

See

to

('aynuypa,
scrape,

known by

contraction has not taken place, the rule

with either a pure or nasalized vowel.

as,

kakiyca,

3.

is

their

to

'n,'

is lost

smoke a

kakin iyeya.
termination.

that every syllable ends

HAP

T E R

JHORPHOLOGY.
PEOXOUNS.
Uakotii pronouns

12.

pound), inteno(/alive,
definite

and

indefinite

relative,

may he cla.ssed as personal (simple and comand demonstrative pronouns, tog-ether with the

pronouns or

articles.

PERSONAL PROXOT'NS.
\S

To

13.

personal pronouns belong 2)erson, number, and

1. Tliere are tlu-ee persons, the first, second,

and

case.

third.

The dual
2. Tliere are three numbers, the sine/uJar, dual, and j)li(rat.
only of the iirst person: it inrludes the person speaking- and the person
spoken to, and has the form of the tirst jierson plural, l)ut without the ter-

is

minatiiiu
3.

"iii."

14.

rated:

thriM- cases, sHhjective, oljcetire, awti pjossessive.

Pronouns have

i.

e.

The simple pronouns may

those which form

to or inserted into verbs, adjectives,

may

properly

Ije

Ite

divided into separate and incorpo-

and those whieh are prefixed

and nouns. The incorporated pronouns

seijarate words,

called arfirlr prououns ov pronomi)tal particles.

Seiiaratc.

15.

1. (rt)

separate pronouns in most

The

the original ones, are,

these forms

and

is

denoted

Sing-.,

miye,

/,

last

use,

and probably

The

plural

of

V)y 'uijkiye' for the tirst person, 'niye' for the second,

and adding- 'i)i' at the end

principal word in the phrase.

'ive' for the third,

itself or of the

common

niye, thou, iye, he.

either of the

pronoun

Dual, uijkiye, (/ and

thou) we two.

be cajjablf of analysis, thus: To the incor'y'

porated forms Mni." 'ni' and -i." is added the substantive verb 'e,' the
to
thou
'niye'
am,
to
equivalent
/
is
'miye'
that
So
euphony.
for
coming- in

These pronouns

art,

and

ajjjiear to

'iye' to he is}

have led the

'A knowledge of the cognate languages of the Siovian or Dakotan stock would
to which atauthor to modify, if not reject, this statement, as well as several others in this volume,
'Mi' and -ni' can be possessive (621) and dative ( 19. 3), or.
tention is called by similar foot-notes.
show their use in the
as the author terms it, objective (though the act is to another) but he did not
Besides, how could
subjective or nominative, nor did he give -i' as a pronoun in the 3d singular.
? J. 0. D.
uud
iye
he recoucilehis analysis of mis, nis, and is (^ 15, 1, b) with that of miye, niye,
;

DAKOTA GRAMMAK,

12

Another

(6)

TEXTS,

AND ETHNOGRAPHY.

set of separate pronouns,

forms, are, Sing., mis,

/, nis, thou, is,

which are evidently contracted

The

lie.

Phiral of these forms

is

desig-

employing 'uykis' for the first person, 'nis' for the second, and 'is'
for the third, and adding '))i' at the end of the last principal word in the
These contracted forms of mis,
Dual, uijkis, (/ (Uid thou) ire tiro.
phrase.
nis, and is would seem to have been formed from miye, niye, iye; as, miye
nated

l)y

es contracted into mis; niye

These

2.

])ronoinis are

e.s

contracted into

ni.s,

etc.

used for the sake of emphasis, that

is

to say,

they are emj^loyed as emphatic repetitions of the subjective or objective

pronoun contained in the verb; as, mis wakaga, (I I-made) I made; miye

mayakaga,

(nie me-tJioii'iiiadesf) thou

modest me.

used as emphatic repetitions of the subject,

is

Init

Both

sets of

pronouns are

the repetition of the object

first set.
It would seem in fact that the first
have been objective, and the second subjective forms.

generally confined to the

set

may
3.

originally

Mis miye, / myself; nis niye, thou thi/self: is iye, he himself; urjkis
ire ourselres, etc., are emphatic
expressions which frequently
meaning that it concerns the person or jjersons alone, and not any

uykiyepi,
OCCIU-,

one

else.
16.

1.

mine, nituwn,

The
f]iy

possessive separate j)ronouns are: Sing., mitawa, mi/ or

ov

till

Hr,

iawa,

lii.s ;

Dual, uijkitiiwa, (wiwe and thine) ours

uqkitawapi, our or ours, nitawapi, your or yours, tawapi, their or

Plur.,

wowapi mitawa, viy book, he mitawa, that is mine.

The separate pronoiuis of the first set are also used as emphatic
repetitions with these; as, miye mitawa, (h/p mine) my own
niye nitawa,
theirs:

as,

2.

thy oirn

ive tawa, his oirn

uijkiye uijkitawapi, our o/rn.

INCORPORATED OR ARTICLE PRONOUNS.'

17.

The incorporated pronouns

iwe

used to denote the subject or

object of an action, or the possessor of a thing.

Subjective.

18.

1.

The

subjective article pronouns, or those which denote the

subject of the action, are: Sing., wa,

two; Plur.,

uij-pi, we, va-pi, ye.

I,

The

ya, thou: Dual, uy, (/ and thou) we

Plur. term, 'pi'

is

attached to the end

of the verb.
is adopted by tlie author from Powell's Introduction to the Study of Indian
ed., p. 47.
But the article pronoun of Powell ditl'ers materially from that of Riggs.
which marks the gender or atlititde (standing, sitting, etc.) should not be confounded
with the iiivorpurated pronoun which performs a differeut function (4 17). J. o. i).
'

"Article iironoun"

Languages, 2d

The

classifier

PRONOUNS.
2. (rt)

wakaga, /

These pronouns are most frequently used with active verbs;

maJxe

They

(h)

yakaga,

makesf : uykagapi,

tlioti

ice

and adjective

verbs.

divell: itoijsni,

to

tell

as,

The

lie.

ti,

to

(/well,

vvati,

as,

make.

are also used with a few neuter

neuter verbs are such

iwf^to-i^sm,

13

fell

The
a

lie,

adjective verbs with which 'wa' and 'ya' are

used are verv few; as, waoijsida, merciful, Avaoijsiwada, I am mereifuJ

ksapa, irisc. yaksapa, thou
duzahaij, swift, waduzahaij, / am swift of foot
:

art

wi'ie.

(c) The neuter and adjective verbs which use the article pronouns 'wa'
and 'ya' rather than 'ma' and 'ni,' have in some sense an active meaning,
as distinguished from suffering or passivity.
3. When the verb commences with a vowel, the 'uij' of the dual and

plural, if prefixed,
tell

a lie; au,

becomes

to hrinf/,

'in^k;' as, itoysni, to

uijkaupi,

tell

lie,

uijkitoijsni,

we two

ice hri)i(/.

Wlien the prepositions 'ki,' to, and 'kici,'./o*-, occur in verbs, instead
we have 'we' and 'ye' ( 7. ->.); as, kicaga, to make to
one, wecaga, / make to; kicicaga. to make for, yecicaga, thou makest for,
Kiksuya, to rcmenit)er, also follows this rale;
vecicagapi, i/ou make for one.
4.

of -waki' and 'yaki,'

as,

weksuya, I remember.

In verbs commencing with 'yu' and 'ya,' the first and second persons are formed by changing the 'y' into 'md'and 'd;' as, yuwaste, to
make qood, mduwiiste, / make good, duwaste, thou makest good, duwastepi,
dawa, thou readest. In like
ifou make good; vawa, to read, mdawa, / read,
.">.

manner we have
sittest

iyotaijka,

to

-sit

down, imdotayka, /

sit

down, idotayka, thou

down.

6.

In the Titoijwaij dialect these

bluwaste, luwaste,
7.

article

pronouns are

-l)]"

and

'1;' as,

etc.

These forms, 'md' and

'd,'

may have been

shortened from miye

Hence in Titoqwaij
niye being exchanged for 'd.'
ni kta.'
Ave have, for the first and second persons of 'ya,' to //, mni kta,
incorporated
no
has
adjectives
verbal
and
verbs
of
person
8. The third
and niye, the

'n' of

pronoun.
Object ire,

lit.

1.

The

objective pront>uns, or those which proi)erly denote the

object of the action, are. Sing., ma, me,

ni, th ee; Plur.,

u ij-pi,

us,

an d ni-pi

i/ou.
,

be siniTani inoliuedlo doubt this statement for two reasons: 1. Why should one ronjugatioii
shortened from miye and niye,
gled out to the exclusion of others? If md (bd, bl) and d (1) have been
^lo, 1, a.
how about w:i and ya (* 18, 1). we and ye ( 18, 4), ma and ni ( 19, 1-2. ft)? 2. See footnote on
This could be shown by a table if there were space. See ^ 54. J. O. D.

DAKOTA GEAMMAE, TEXTS, AND ETHNOGEAPHY.

14

These pronouns are used witn active verbs to denote the object
//(
made nie, nicagapi, he made you

2. (rt)

of the action; as, kaga, he luadr, niakag-a,

or they made you.

They

(b)

are also used with neuter verbs and adjectives;

as,

yazaq,

/ am sir/,-,- \\iiste, yood, niawaste, I am yood. The Engwe should here render these pronouns by the subrequires
that
idiom
lish
jective case, altliough it would seem that in the mind of the Dakotas the
to be

ski; inayazaij,

verb or adjective is used impersonally and governs the pronoun in the obOr perhaps it wovdd better accord with the genius of the language
to say that, as these adjective and neuter-verb forms nnxst be translated as

jective.

and 'ni' should not be regarded in all cases as

examples ami others like them, subjective as well.
(c) They are also incorporated into nouns where in English the substantive verb woidd be used as a copula; as, wicasta, nuw, wimacasta, I am
passives, the i)rononns 'ma'

objective, but, as in these

a mail.
In the same cases where 'we' and 'ye' subjective are used (see

3.

'maki' and 'nici;'

nicaga, he makes
4.

the forms 'mi'

the objective pronouns liave

18, 4),

There

as,

to thee,

makcti

kicaga, he

oi/i\

fa

nicagapi, he makes

and

'ni,'

instead of

micaga, he makes

to

me,

yon.

to

no objective pronoun of the third person singular, Dut

is used as an objective pronomi of the third

is

'wica' (perhaps originally mait)

person plural;

dropped;

as,

20.

syllable

daka,

as,

wastedaka,

ecawicuykicoijpi,

Instead of 'wa,'

'ci' is

ire

and

oik;

do

The

'pi;' as,

wastecidakapi,

and the

'uij

plural of the object

love

yon

The
is

a vowel,

tores them;
'a'

tlu;

tinal

is

them.

to

coming together

'ni,' thee,

of the dual and })lural

wastewicadaka, he

by

followed

used to express them both;

love thee.

'

I,

any

to lore

When

thry are sick.

wicayazaij,

as,
is

wastedaka,

a word, the

in

to

love,

Ava.steci-

denoted by adding the term

essential difference

between

'ci'

that in the former the first person

is

nominative and the second in the objective case, while in the latter
both persons are in the same case. (See 24, 1.)
The place of the nominative and objective pronouns in tiie verl), adjec-

in the

tive, or

noun, into which they are incor])orated, will be explained when

treating of those parts of speech.

/'o.vAr'.s'.sicc.

21.

natural
(a)

Two

and

forms of possession a])pear

to

be recognized

in

Dakota,

artificial.

The

possessive article pronouns of

tlie tirst

class are, Sing.,

mi or

PEONOUNS.

15

ma, my, ni, thij; Dual, uy, (jnij and /////) aity Phir., uij-j)i, o/-, ni-pi, nonr.
These express natural possession; that is, possession that fan not be alienated.
(6) These pronouns are prefixed to nouns which sionity the different
parts of oneself, as also one's words and actions, hut thev are not used alone
;

to express the idea of property in oeneral; as, niitaijcaij, mil bod if

uiysoul; imtawiu-h), viy

my

heart; miista,

my

mind

niitezi, mi/ afonuicli

eye; niiisto,

my

my

mioie,

(inn;

)ni/ foot

nii^iha,

ivonls

niinagi,

micayte,

miohai;),

my

actions; ur)taT)6uj, our two bodies; uijtaijcaij])i, our bodies: nitaycaypi, your

bodies; uynagipi, our soids

(c)

uijcaijtepi, our liaufs.

In those parts of the bodv

wliicli

no independent action,

('.\liil)iT

person takes the form 'ma;'

as, mapa, iny head;

manoge, my ears; inapoge, my nose; mawe, my blood, etc.
22. 1. Tlie jmmouns of the first and second persons prefixed to nouns
signifying relationshij) are, Sing., mi, /////, ni, thy ; Dual, uijki, ((// and thy)

the pronoun of the

first

our; Plur., xujki-pi, our, m-\)\,yoar : as, miciijca,

my child;

nideksi, thy ancle;

nisuyka, thy younyer brother ; uijkiciijcapi, our chUdren.

2.

Xouns signifying

()

person, the suffix 'ku,' with

of a man, suijkaku,

Jiis

relationship take, as the pronouns of the third

its ])lural

'kupi;' as, suijka,

youui/cr brother ;

yoioiycr brother

tJie

younyer

taijkc'i, tJie

woman,

sister of a

taijkaku, her younyer sister ; hilma, husband, hilmaku, her husband; Rte, father,

atkuku, his or her father.

(/v)

But

after the

yowel

'i,'

either pure or nasalized, the suffix

is

either

'tku' or 'cu;' as, dek.si, uncle, deksitku, his or her uncle; tayksi, the younger

of a man, taijksitku, his yuunyer

sister

her son; tawii}, a wife, tawicu,

liis

si.<iter

trif-

ciijhiijtku, his

ciijksi, son,

elder brother oi a

ciijve, the

or

man,

ciqcu, his elder brother.

Perhaps the origin of the 't' in 'tku" may be tVnind

son used to denote property. See the next section.
23.

1.

The

in

the 'ta' of the third per-

prefixed possessive pronouns or prtmonunal particles of

the second class, which are used to express property in tilings mainly, possession that

may be transferred,

dual; and 'unkita-pi,' 'nita-pi,'

are, 'mita,' 'nita,'

and

and

'ta-pi,' plural:

nitasmjke, thy horse; they say also mitahoksidaij,

are also used with

nitakoda,

tliy

koda,

particular friend,

friend, tako(hiku,

liis

'o'

or

'i,'

'Mita,' 'nita,'

and

'ta,'

as,

when

tJ/y

pilhae

my

axe;

These pronouns

boy.

mitakoda,

my

wife,

my

friend,

itazipa, a bou\ tinazipc,

liis

my

tawicu, his wife.

commencing with

prefixed to nouns

dro]) the 'a;' as, owiijza, a bed, mitowiijze,

low, nitipahiij,

jnitaoyspe,

friend ; and with kicuwa, comrade, as

nitakicuwa, thy comrade; also they say, mitawiij,

2. (ff)

my

singular; 'uykita,'

'ta,'

as,

bed; ipahiij, a pil-

bow.

DAKOTA GRAMMAR,

16

TEXTS,

AND ETHNO(iRAPHY.

(h) When these possessive prououus are prefixed to abstract nouns

which commence with *wo,' both the 'a' of the pronoun and 'w' of the
noun are dropped; as, wowaste, fjoodness, mitowaste, my (joodnrss : woksape,
wisdom, nitoksape, fhij tvisdoiii ; wowaoqsida, mercij, towaoi)sida, Ms merry.
(r) But when the noun commences with 'a,' the 'a' of the pronoun is

usuallv retained:

a soldier, mitaakicita,

as, akicita,

my

soldier.

sometimes prefixed to nouns, making what

3. 'Wica' and
be reo-arded as a possessive of the third person phiral; as, wicahuijku,
'wici' are

mav

their mother:

wiciatkuku,

tlieir

father.

a possessive pronominal particle infixed in a large number of

verbs; as, bakiksa, bokiksa, nakiksa, in the Paradigm; and, okide, to seek
one's own, from ode; Avastekidaka, to love one^s own, from wastedaka; iyekiya,
4.

to

'Ki'

find one's

simply

kpagay,
5.

'k'
to

is

own

to

recognize

from iyeya,

agglutinated; as, kpaksa,

to

etc.

In certain cases the

'ki' is

break off one's own, from paksa;

part with one's own, from pagay, etc.

Other possessive

i)articles,

which

may

be regarded as either pro-

nominal or adverbial, and which are closely agghitinated, are, 'hd,' in

These are prefixed to
Isaijyati; 'kd,' in Yankton, and 'gl,' in Titoi^wai).
verbs in 'ya,' 'yo,' and 'yu.'

See

this

more

fully explained

Tdblen of Personal Pronouns.

SEPARATE PKOXOUNS.

under Verbs.

PEOXOUXS.
corporxD
These are

17

PRciNoirxs.

and ici.'
combines the subjective I and the objective you; as, wa-stecidaka, I locc you, from wastedaka. .(See
20.)
2. The form 'kici,' when a double i)r<)U(iuu, is reciprocal, and
requires
the verb to have the plural ending; as, wastekicidapi, ihry lore each other.
But sometimes it is a preposition with and to: mici hi, he came with me. The
24.
1.

'

ri,'

same

kici,'

The double pronoun

Titoijwaij saj' kici waki,

3.

'

The

reflexive

'

'

('i,'

/ came

with him.

pronouns are used when the agent and patient are the

-person: as, wasteicidaka, he lores himself, wasteni(-idaka, thou lovest

thyself,

wastemividaka, /

The forms

lore myself.

of these pronouns are as follows

Sing.

DAKOTA GKAMMAB,

18

TEXTS,

AND

ETHIS'OGEAPHT.

sometimes suffixed with a restrictive signification;

those, henana, only so many.
3. 'E' is used sometimes as a demonstrative and sometimes as an imSometimes it stands alone, but more frequently it is in
personal pronoun.
'Dai)' or 'na'

2.

dena,

as,

these,

combination,

is

denana, only these; hena,

as, 'ee,' 'dee,' ^hee,' this is

may

the copula, and

lie

Thus

it.

There are properly speaking only two

28.

indicates the place of

it

treated as the substantive verb

(See

155.)

articles, the definite

and

indefimte.
Definite Article.
29.

The

1.

definite article

is kiij,

maka

the; as, wicasta kiy, the man',

kiy, the earth.

The

2.

definite article,

taken the place of

ciij,

the

he

English,

the in

in

or

when

'aij,'

occurs after the vowel

it

takes the form

'ciij'

7. 1.);

'e'
as,

which has

wicasta

si(?e

bad man.

Uses of the

3.

use

'a'

definite article:
(h)

It is

() It

is

often followed

generally used where

by

which case both together are equivalent

of 'kiy,' the Titoijwaij generally use

converting them into verbal nouns;

to that which.
(r)

'kiijhaij.'^

as,

we would

the demonstrative 'he'

ecoijpi

kii),

It is
tlie

kir)

In the place

used with verbs,

doers,

(d) It is

nouns and abstract nouns; when in English, the would

woksape kiij, the icisdom, i. e., ivisdom. See this more at

often used with class

be omitted; as,
large under Syntax.
4. The form of kiij, indicating past time, is koij, which partakes of the
nature of a demonstrative pronoun, and has been sometimes so considered;
as, wicasta koy, th((f man, meaning some man spoken of before.
5. When 'a' or 'aij' of the preceding word is changed into 'e,' 'koq'
becomes 'cikoi)' ( 7. 1.): as, tuwe wai^mdake cikoij, that j^erson whom I
saw, or the person I saw.
In Titouwaij.

koij beconu's Ooij. instead otrikoi).

"\V. J.

Cleveland.

Indefinite Article.
30.

The

indefinite article

meral waijzi, one;

seem

to

be as

as,

wicasta

is

Avaij,

closelj^ related to

'

way,' a or an, a contraction of the nu-

a man.

The Dakota

article 'waij'

would

the numeral 'waijzi' or 'waqda,' as the

'While some of the Titoijvraij may use "Iviijhai)" instead of ''?iii)," this can not be said of those
on the Cheyenne Eiver and Lower Brule reservations. They use ^ii) in about two hundred and fiftyJ. o. v.
five texts of the Bushotter and Bruyier collection of the Bureau of Ethnology.

YEKBS VEKBAL KOOTS.

English article "an' to the iiiuueral

19

This article

oitf.

used a

is

less

little

frequently than the indefiuite article in English.

The Verb is much the mu.st important i)art of speech in Dakota;

by agglutination and synthesis, many of the pronominal,

31.

as

appropriates,

it

prepositional,

and adverbial or modal

jjarticles

of the language.

Verbal Roots.

The Dakota language

j 32.

by means of certain
common verbal roots:

ples

many

contains

used as verbs only with certain causative

The

additions.

verbal roots, which are

prefixes,

and which form

following

baza, smooth

koijta, notch

.saka,

ga, open out

ksa, separate

.ska. tie

gaij. open out

gapa, open out
gata. spread

ksa, bend

skiia.

k.'iiza,

guka, spread out

hiijta. brush off

mdaza, spread open

mdaza. burst out

sim,fall off

hmuij,

ktaij,

double up

down

press
press

miss

.sua,

bend

spa, break off

spi.

pick

off'

mdu, fine, pulverize

.suza.

hiia. fall off

miia. rip

taka, touch,

hiiayai). deceive

spread out
pota. wear out
psaka. break in

taij, well,

tici^t

liuhu/,a.

shake

open out. expand

hC-a,

iiiui,

hci. crumble^ (jap

psuij. K2)ill

lidata, scratch

l>siuj.

hdeca.

tear,

smash

hdoka, jnake a hole

crhaust

liepa,

hica, arouse

hpa, fall

down

crumble off
itaka, catch, (/rip

jam, smash

liuga,

kawa, open
k('-a,

untangle
scrape

kiijza,

creak

off'

pull
off'

tpi,

ptuza. crack. sjiHt

tpu, crumble, fall off

wegii, fracture

sbii,

dangle

skic'-a,

siiiiij,

za, stir

zaza, rub out, efface

ziij,

off'

stiff

zipa. pinch

gone out

sui. cold,

down

zamui. open out

press
scrape

crack

wiijza, bend

sdeca, split

sua, ring

kiiji-a.

contract

ptaijyaij, turn over

skita. drair tight

jjeel

make fast

touch

tkii^a, break

off'

sba, ravel

lipu.

hii,

tijia.

titaij,

pare

mash

tepa, wear off

tii'-a. scrape

tiro

dislocate

pta, cut out.

jjartici-

of the more

a list

is

zui), root

sota. clear off. whitish

y.nzu.

out

come

to pieces.

Verbs formid by Modal Frcfi.ves.

33.

The modal

particles

ba,"

'bo."

are prefixed to verbal roots, adjectives, and

ka.'

'

na.' 'pa.'

some neuter

'

va,'

verbs,

and

'

yu'

making of

DAKOTA GRAMMAR,

20

them active
ment of the

transitive verbs,

AND ETHNOGRAPHY.

and usually indicating the mode and

instru-

action.

The

(a)

TEXTS,

syllable

'

ba prefixed shows that the action is done by cuitin(]

For this the Titoqwarj
is the instrument.
'

or saiving, and that a hiife or saic

use

'

w4

'

for the prefix.

The

prefix bo signifies
gun or aiTOw, h\ pnnchuig with a
(&)

'

'

that the action

stick, or

It also expresses the action of rain

wise.

to hlowing

with the mouth,

as, bosni, to

is

by any

and

Itail

done by shooting with

instrument thrown end-

and

is

used

in reference

blow out}

(c) The prefix ka denotes that tha action is done by striking, as v/ith
an axe or club, or by shaving. It is also used to denote the eff"ects of ivind
and of running icater.
(d) The prefix na' generally signifies that the action is done with the
It is also used to express the involuntary action of
foot or Ig pressure.
things, as the bursting of a gun, the warping of a board and cracking of
'

'

'

timber,
(e)

and the

The

effects of freezing, boiling, etc.

prefix 'pa'

shows that the action

is

done hy pu.shing or rubbing

with the hand.

The prefix *ya' signifies that the action is performed with the mouth.
sim-ply causative or effective.
(g) The prefix 'yu' may be regarded as
It has an indefinite signification and is commonly used without any reference to the manner in which the action is performed.
(/)

Usually the .signification of the verbal roots is the same with all the prefixes, as
thev only have respect to the manner and instrument of the action; as, baksa, to cut
boksa, to ahont off; kaksii, to cut off with an axe ; naksa,
in tico with a knife, as a stick
to break off with the foot; paksa, to breaJ: off with the hand : yaksa. to bite off; yuksa,
But the verbal root .ska appears to undergo a change of meaning; as,
to break off.
;

kaSka,

to tie, yu.ska, to nntie.

34.

These prefixes are

also

active signification; as, naziy,

used with neuter verbs, giving them an

to .stand,

yunaziij,

to

raise up, eau-^e to .stand;

make erg bg kicking.

35. 1. We also have verbs formed from adjectives by the use of such
of these prefixes as the meaning of the adjectives will admit of: as, waste,
good, jniwaste, to make good ; teda, new, ji\te6R, to make new ; si6a, bad,
6eya,

to erg,

yasica,

to

naceya,

speak

to

evil of.

Verbs are also made by using nouns and adjectives in the predicate,
as, Damakota, / am a Dakota :
in which case the}" are declined as verbs
mawa^te, / / good.
2.

'For th Titoijwari use, see 'wo' and 'yn'

in the Dictionary.

COMPOUND VERBS CONJUGATION FORM.

Sometimes other parts of speech
I am from.

3.

may

l)e

21

used in the same way,

i.

e.,

prepositions; as, ematayhai],

COMPOUND VERBS.
36.

There are several

which are compounded of two

classes of verbs

verbs.
1. 'Kiya' and 'ya' or 'yay,' when used with other verbs, impart to
them a causative signification and are usually joined with them in the same
word; as nazii}, he stands, uaziykiya, he causes to stand. The first verb is
sometimes contracted (see 11); as, waijyaka, he sees, waqyagkiya, he

causes

to see.

first verb has the force of an infinitive or

But sometimes the first as well as the second has the
force of an independent finite verb as, hdiwayka, he comes home sleeps
These may
(of hdi and waqka); hinazii;), he comes stands (of hi and naziy).
be termed double verbs.
37. To verbs in Dakota belong conjugation, form, person, number,
mode, and tense.
2.

In the above instances the

present participle.

CON.TUGATION.
38.

guished

Dakota verbs are comprehended

by

the form of the pronouns in the

in

three

conjugations,

distin-

and second persons singuand II include all common

first

which denote the agent. Conjugations I

and active verbs and III includes all neuter verbs.

lar

(a)

In the

first conjugation

the subjective singular pronouns are 'wa'

or 'we' and 'ya' or 'ye.'

(b) The second conjugation embraces verbs in 'yu,' 'ya,' and 'vo,'
which form the first and second persons singular by changing the 'v' into
'md' and 'd,' except in the Titoijwai) dialect where these are 'bl' and '1.'
(c) Neuter and adjective verbs form the third conjugation, known by
taking what are more properly the objective pronouns 'ma' and 'ni.'
1. Of neuter verbs proper we have (a) the complete predicate, as, ta, to
die; asni, to get well; (b) with adjectives; as waste with ava or icaga
waste amayaij, / am growing better.
2. Of predicate nouns; as, Wamasicuij, / / a Frenchman.
All adjectives may
3. Of predicate adjectives; as, mawaste, /;u^ooc/.
be so used. A. L. Riggs.

FORM.
39.

Dakota verbs exhibit certain

coiTcsponding variations of meaning.

varieties of

form which indicate

DAKOTA GKAMMAE,

22

AND ETHNOGRAPHY.

TEXTS,

that is, a form

1. Most Dakota verbs may assume a frequentative form,
which conveys the idea of frequency of action. It consists in doubling a
syllable, generally the last
cut off in several places.

verb

as,

baksa,

This form

is

cut off with a knife, baksaksa, to

to

conjugated in

all

respects just as the

before redui)lication.

is

form of active verbs is made by prefixing

'wa' and is conjugated in the same manner as tlie primitive verb, except
that it can not take an objective noun or pronoun. The 'wa' appears to be

The

2.

so-called ahsohite

equivalent to the English something/: as manoij,

I stole

mawanoi; {apple
somethin;/, i. e., I committed

When

the agent acts on

somethinn
wanoij,
3.

/(/*

own,

steal,

to

wamanoy,

to

steal

wama-

I stole an apple,

I-stole),

taspaijtaijka

a theft.
i.

e.

something belonging

to

him-

This is made in two ways: First,

the verb assumes the possessive form.
'ki' (and in some cases 'k'
pronoun
possessive
the
prefixing or inserting

self,

by

alone); as, wastedaka,

to

lore

anything;

made

l)y

changing

wastekidaka, he loves his

ciijca

Secondlv, in verbs in 'yu,' 'ya,' and

child.

'y' into 'hd;' as, yulia,

'yo,'

to

the possessive form

have or possess

any

is

thing;

have one's own: suktaijka wahduha, / have mii own horse.

'y' becomes
It has alreadv been noted that in the Yankton dialect the
they stand,
dialects
three
in
the
'kd' and in the Teton dialect 'gl:' thus
in the
possessive
forms
the
to,
come
to
'hi,'
verb
The
gluha.
hduha, kduha,

hduha,

to

Examples of 'k' alone

hdi, kdi, gli, to come to one's own home.
agglutinated forming the possessive are found in kpataij, kpagaq, kpaksa,
so
It should be also remarked that the 'k' is intercliangable with 't,'
etc.
same way:

that

among some
4.

When the

of the Dakotas

we

hear tpatay,

agent acts on himself, the verb

two ways

by

etc.
is

put in the reflexive form.

incorporating the reflexive

formed in
and uykici; as, wasteicidaka, lie loves himself. Secondly, verbs in yu,' 'ya,' and 'yo,' that make the possessive by changing
'y into 'hd,' prefix to this form 'i; as, yuzaza, to wa.sh any thing; hduzaza,

The

reflexive

pronouns,

is

First,

igi, nigi, raigi,

'

'

to

'

wash

one's oivn, as one's clothes;

iliduzaza,

to

wash oneself

Another form of verbs is made by prefixing or inserting preposiThis may be called the dative form.
tions meaning to and for.
is
done to another, the preposition 'ki' is prefixed
action
the
When
(a)
or inserted; as, kaga, to make any thing; kicaga, to make to one; wowapi
kicaga (writing to-him-he-made), he wrote him a letter. Tliis form is also used
when the action is done on something that belongs to another us, suijka
5.

kikte, {dog to-him-he-killed) he killed his dog.

PERSONXUTMBEEMODE.
When

(h)

the thing

is

done for another,

23
is^used;

'ki'ci'

Mm.

kicicaga, {writing for-him-he-made) he wrote a letter for

this

sometimes has a reciprocal force;

wowapi

as,

wowapi

as,

In the pku-al,

kicicagapi,

tlieij

wrote

let-

each other.

ters to

lu some verbs

6.

'ki'

prefixed conveys the idea that the action takes

effect on the middle of the object;

as,

baksa,

to

cut in two with a knife, as a

stick; kibaksa, to cut in two in the middle.

7.

There

8.

(a)

a causative fonn

is

The

made by

'kiya'

and

locative foma should also be noted,

(See

'ya.'

made by

36. 1.)

inseparable

'a,' 'e,' 'i,' and 'o': as, amaui, ewayka, inaziij and ohnaka.
Verbs in the "locative form," made by the inseparable 'a' have
several uses, among which are: 1. They sometimes express location on, as
2. Sometimes they convey the idea of what is in adin amani, to w(dk on.
dition to, as in akaga, to add to.

prepositions
(b)

PERSON.
40.

The

Dakota verbs have three

third person

ond and

iirst

41.
1.

is

represented

persons

by

him

its

Dakota verbs have three numbers, the

The

dual

number

is

only of the
to,

and

is

fii'st

The

second,

and

third.

simple form, and the sec-

singular, dual,

pei'son.

It

as,

and

plural.

includes the person

form the same as the

in

but without the termination 'pi;'

mauyni, we two
2.

i)ersons, the /rs/,

the verb in

the addition of the personal pronouns.

speaking and the one spoken

plm-al,

by

first

person

wasteuijdaka, we two love him;

walk.

plural

is

formed by suflixiug

'pi:' as,

wasteuydakapi, we

love

manipi, they walk.

3.

There are some verbs of motion which form what may be called a
denoting that the action is performed by two or more acting

collective plural,
togetlier

or in a hody.

an, they come: ya,

These have

is

made by

prefixing 'a' or 'e;' as, u,

ava, they go: naziy,

to

stand,

enaziij.

to

come,

they stand.

also the ordinary plm-al: as, upi, yapi, uaziijpi.

There are three modes belonging to Dakota verbs the indicative,

and infinitive.
The indicative is the common form of the verb; as, ceya, he cries;

42.

imperative,
1.

This

to go,

ceyapi, they cry.

'
;

DAKOTA

24
2.

The

()

imperative singular

indicative

and the

Instead of

'ye,'

Yankton and

gi{am:mek, texts. a>;d

syllables

'

is

'

'

the Mdewakaijtoijwaij has

men

Titoijwaij

use

'

fi-om the third person singular

formed

wo and ye
'

'

ethnography.

wo, ceya ye, cru thou.

and the Titoywarj le.' The

as, c'ej^a

we,'

'

yo.'

plural is formed by the syllables po,' pe,' m,' and

ceya po, reya pe, reyam, and ceya miye. It has been suggested that po is formed by an amalgamation of jn,' the common plural
In like manner, pi
ending, and wo,' the sign of the imperative singular.
of miye is
combination
The
make
to
pe,'
be
combined
may
and ye,'

The imperative

Q))

'miye;'

'

'

'

as,

'

'

'

'

'

'

'

'

'

not so apparent.^

By some

it is

thought that

tlie

women and

Titoi^wai]

children use 'na'

for the imperative.'

The forms 'wo,' 'yo,' and 'po' are used only by meu: and 'we,' 'ye,' 'pe,' and
'miye' by women, though not exchisively. From observing this general rule, we
fofmerly supposed that sex was indicated by them; but lately we have been led to
regard 'wo' and 'po' as used in commandhuj, and 'we,' 'ye,' *pe,' and -miye,' in
Althougli it would be out of character for women to use the former, meu
mtreaiin<i.

may and

often do use the latter.

When

'po.' 'pe,' and 'miye' is used it takes the ])]aee of the plural ending 'pi;'
ceya po, eeya miye, cry yc. But with the negative adverb sni,' the pi' is retained
as, ceyapi sni po, do not cry.
Sometimes in giving a eommand tlie *wo' and -ye,' signs of the imperative, are
not expressed. The plural endings are less frequently omitted.

as,

'

The

3.

commonly

hijiiiiticc is

the same as the ground form of the verb,

or third person singular indicative.

first

one

is

When two

verbs come together, the

usually to be regarded as the infinitive

mood

or present parti-

pe and miye.' the Titoywai) make the imperative plural hy the phirul ending
ecoqpi yo. In the Lord's prayer, for example, we say. " Wauijhtanipi kii)
uijkifieazuzupi ye;" but we do not say in the next clause, " Ka taku wawiyutai) kit) ekta unkayapi
sni piye," but "nqkayapi .sni ye." Possibly the plural termination 'pi' and the precative form 'ye'
may h.ave been corrupted by the Santee into miye,' and by the Yankton and others into biye.' w. j. c.
and we reduce all the imperative
Then it would seem plain that po is formed from pi and yo
'

'pi'

Instead

and

of po,'

"

'

'

'ye,' or 'yo;' as,

'

'

"

'

'

forms, in the last analysis, to e aud o.' s. R. R.

= 'Na' can hardly be called a sign of the imparative, as used by

'

'

women and

children.

(1) It

appears to be an abbreviation of wanna, iioic: as. maku-na, i. e., maku wanna. Gin- me. iiou'. A corresponding use of )iou< is found in English. (2) It is, at best, an interjectional adverb. (3) It is not
used uniformly with an imperative form of the verb, being often omitted. (4) It is used in other
connections; (a) as a conjunction when used by women it may be only such, as, maku na, Gire it iu
me, and an incomplete .sentence; it is often used between two imperative verbs, as. iku ua yuta, lake
and eat, whereas, if it was an imperative sign, it would follow the last verb; (h) it is used to sooth
crying children, as. Na or, Xana! (c) Nal and Nana! are also used for reproving or scolding. (5)
'Na' is used possibly as the terminal 'la,' and will drop off iu the same way. (6) If 'na' were a
proper sign of the imperative, men would use it (or some corresponding form") as well as women.
But they do not. We lind 'wo' and -we," -yo' and 'ye,' 'po' aud -pe;' but nothing like ua' used

bv men.

T. L. K.

'

TENSE PAKTICIPLE^.
ciple
see

and

conti-acted if capable of conti-action ( 11); as, waijyaka,

is

wayyag mde kta, {to

Qwnrhifl I-atu) I am heoririrj.

any

warn),

25

see

thing,

or

I-go n-iU)

it

iciU

see

c/o to

it

to

nahoij

,-

hear.

and siibjiiiictirc modes may be

formed by using the iudiiative ^nth the conjunctions uijkaijs, kiijliai) or (Hijhaij.tuka,
esta or sta. and kes, which come after the verb; as, ceya uijkaijs, if he hud cried ; ceye
ciijhaij, if he cry: reye kta tuka. he would cry, but he does not: wahi uijkaijs wakaiSke
kta tuka, if I had come, I icuuld hare bound hi7n.

What

iu other laiig:uage.s are called conditioiud

43. Dakota
and the future.

verlis

have but two

tense forms, the

or indefinite,

aori.st,

It has com1. The uorist includes the present and imperfect past.
monly no pai-ticnlar sign. Whether the action is past or now being done
must be determined by circumstances or by the adverbs used.
2.

Tlie sign of the future tense

changed

often

is

'

kta

'

placed after the verb.

intd "kte:' for the reason of which, see 6.

What answers

article -kiij' or

It

is

/>.

sometimes formed by using -koi)' or c4koij,'

as taku nawahoij koij. what I heard.

to a perfect pant is

and .sometimes by the

1.

'

'<'iij;"

PAKTiriPLES.
44.

\N

1.

Tlie addition of

verbs makes an uetire partii

stand, naziijhaij, standnni

admit of
"2.

this

The

haij

ijilr

to

the
/'/

persim singtdar of some

tliird

spcah, iahaij, speukinii

inani, to inilk. manihaij, u-alkini).

naziij, to

The verbs

that

formation do not ajipenr to be numerous.^

third person singular of

has often the force of an active

When

"

as, ia,

capable of contraction

it

tlie

verb wlien preceding another verb

partici]))*-:
is

in tliis

as.

nahoij Avauij.

case contracted:

a.-;,

I am

hearing.

waijyaka,

to

wai)yag nawaziij, / stand scc'ni;!.

45. 1. The verb in the plural impersonal form lias in many instances
the force of a passirc partiriplc: as, makaskapi wauij, (inr-fliri/-hound I-am)

see,

I am

houiiil.

2.

Pa.ssive participles are also

adding 'hay' and 'wahaij:'

formed from the verbal roots ('^ 33) by

ksahaij and ksawahay, broken

as, ksa, separate,

Judging from aualogy, hai) (see haq, \o stand, to stand upright on end, io the Dictionary) must
have been used long ago as a classifier of attitude, the standing object. Even now we find such a use
of tai) in Cegiha (Omaha and Fonka). liai) in Kansa. t(iai) and kqai) in Osage, t.iha in X'^i^^'^re, and
tceka in Winnebago. The classifier in each of these languages is also used after many primary verbs,
The comparative phonology of four
as hai) is heie. to express incomplete or continuous actiou. See
Siouan languages," in the Smithsonian Report for 1883. J. O. D.
'

DAKOTA GKA.MMAK.

26

AND ETHNOGKAPHY.

TEXTS.

In some cases only one of these forms

in two, as a stick.

o-enerally both occur, without, liowever, so far as

we have

is

in use; but

perceived,

any

difference in the meaning-.

few of the verbal roots are used as adjectives; as, ludu.

take the participle endings; as, mduwahai) crumbled fine.
c o X

.1

rG

.\

oN

./iHc;

but they also

I.

Those which are embraced in the first conjugation are mostly

ya or 'ye' and
active verbs and take the subjective article pronouns
wa or we in the second and first persons singular.
46.

'

'

'

'

'

FIRST V.\RIETY.
47.

The first

fixing or' inserting

'

varietii

of the

ya and
'

'

first

eonjug-ation

wa,' article

is

distinguished

hx pre-

pronouns of the second and

first

persons singular.
A.

Kaska,

PRoxorss Prefixed.
to tie

or hhuJ auytliing.

INDICATIVE MODE.
Aorint tense.

kaskiipi, they bind.

he binds or he bound.

yakaskapi, ye bind.

2.

yakd.ska, thou bindest.

1.

vfukiiskA.

3.

kaske kta, he

2.

yakiiske kta, thou wilt bind.

1.

"waka.ske kta.

m)k:\ikA.

bind.

n-r

ficohind.

uijkaskapi. we bind.

ka.skapi kta, they will bind.

will bind.

Plur.

Dual.

Sing.
3. ka.ska,

yakaskapi kta, ye will bind.

nijkaskapi kta, we will bind.

will bind.

uijkaskt' kta. ire two will bind.

IMPER.\TIVE MODE.
Plur.

Sing.
2. ka.skii

ka.ska po, pe, or miye, bind ye.

wo, ye, or we, bind thou.

PAKTICIPLE.

kaskiihaij, bound.

COXJTGATION

I.

Proxouns Inserted.

H.

Manoi),

to steal aiiythinj;-.

IN'DICATIVE MODE.
Aorist tense.

manoijpi, they

steals or stole.

3.

manou, he

2.

mavAiioij. thou stealest.

1.

mawauoij, /

Future

2.

1.

inawiiuoij kta,

steal.

mauijiioijiii, >( steal.

luai'ujuoij, ice tiro steal.

steal.

.<iteal.

mayauoijpi, ye

mauoij kta. he will steal.

majanoij kta, thou wilt steul.

3.

Plur.

l^ual.

Sing.

tense.

maiioijpi kta, they

icill steal.

mayduoijpi kta. ye will steal.

iiiaiujnoijpi kta. we will steal.

will steal.

mauyuoij kta.

(f<'

two will

steal.

IMPER.\TI\'E .MODE.
PhlT.

Sing.
2.

manoij po, pe. or miye, steal

manoij wo. ye, or we, steal thou.

48.

under \he

The verb
first var'ntij

yuta,

to

pronouns are assumed;

may be

eat anytliing-.

The

of this conjugation.

"yu'

ye.

reg-arded a^ comingis

dropped when the

as, yiita, h- rats, yata, thou cutest, wata,

eut.

SECOND VARIETY.
49.

use of

and

'

The

ye'

first

second vmieti/ of the

first

conjugation

and 'we' instead of yaki and

'

'

is

distinguished

waki' ( 18.

4). in

by

the

the second

persons singuhir.
A.

Proxouss Prefixed.

Kiksuya,

to

remember any thing.

INDICATIVE MODE.
Aorisi tense.

2.
1.

Pliir.

Dnal.

Sing.
3.

kiksiiya, he remembers.

yeksu.\a, thou rememberest.

uijkiksuya, we two remember,
weksuya, / remember.

kiksnyapi, they remember.

yeksuyapi, ye remember.
injkiksuyapi. we remember.

imperative MODE.
Sing.
2.

kiksuya wo, ye, or we, remember thou.

P>ur-

kiksuya po, pe, or miye, remember

ye.

Future teme.lt is deemed unnecessary to give any further example.s of the

of its formation.
future tense, as those whicli have gone before fully illustrate the manner

DAKOTA

28

AND ETHNOGRAPHY,

(^^Jl.MMAH, TEXTS,
H.

Ecakicoi),

I'noNorxs Insf.rtku.
/" '/" aiiytliiii to

INDICATIVK

another.

.Mor>K.

Aorist tensr.
Plur.

Dual.

Siiitr.

ec^'Akicoijpi, they

does to one.

3.

eciikic^oij, /((

2.

ec^yCL^oij, thou doist to.

1.

ed-awecoij,

I do

we two do

ec-iiurjkicoij,

to.

to.

do

to.

ye do

to.

e<5^uijki6oijpi, ice

do

e(^'i'iyeOoi)pi,

to.

I.MPER.\TIVE MODE.
Plur-

Sing.
'2.

ecdkicoi) \vu. ye. or we. do thou

vN

second

\'erbs in

;")(").

and

pei-son,

conjugation.

They

'

vu,'

into

'

'

it

O X

\-a,'

ind

to

'

eedki(5oij po, pe, or

one.

U G AT

and

yo,'

'

()

miye. do ye

it to

one.

N II.

which change

'

'

d for the
belong to this

into

for the first person singular,

'

'

are generally active in their signification.

FIRST

ARIETY.

Verbs

A.

Yu6tai),

to fiuixh

in-

YU.'

'

or complete

any

thing.'

IXnlLATIVE MODE.
JvrisI

teiiae.

Plur.

Dual.

Sing.
3.

yu.stiuj.

hefinishts uv Hnitihed.

2.

(luj^t^ij,

thou dostfiniiih.

1.

mdn^tai),

I finish.

yustilqpi, they finish.

duStAqpi, ye finish.
uij-itaij.

we two

finish.

ur).4taijpi,

we finish.

IMPEUAllVE MODE.
Plur.

^m;:.
yusti'ii)

ynstdi) po, etc.. finish ye.

wo. eU\. finish thou.

Verbs in yn generally form the first person plnral and

First person plitnil
dual by dropping the -yn,' as in the e.xaiuple; but occasionally a speaker retains it
and prefixes the pronoun, as, urjyi'istaijiii for iii).stai}pi.
'

'

'

lu the Titoqwai) dialect, yustai) has lustaij in the second person singular, and blustaij in the

first.

CONJUGATION
B.

Yaksa,

Verbs ix

'ya.'

any thing

io bite

29

II.

in tico.

INDICATIVE MODE.

Aorhl

tense.

Dual.

Sing.

pir.

3.

yaksa, he hUes in two.

vaksiipi,

fliei/

2.

daks^. thou

dak.sapi,

i/oii

1.

mdaksa, /

litest in two.

ugy^ksa,

bite in two.

ice

two

bite in two.

hite in two.
bite in two.

uijyAksapi. wc hite in two.

IMPERATIVE modi:.
Sing-

yaksH wo,

I'lur.

etc., bite

thou in two.

yaksa po.

etr.. bite

ye

in two.

Ya, to go, is conjugated in the same way in Lsaijyati. but in thelliaijktoywaq and Titoijway dialects it gives us a form of variation, in the singular future, which should be noted, ^^z
yirj kta, ni kta, mni kta
dual,
:

ui}yir) kta.
C. VeKB.': IX 'YO.'

lyotaqka,

to sit

down.

INDICATIVE MODE.
Joriat tense.

Dual.

Sing.

pir.

3.

iyotaijka, he sits down.

iyotaykapi. they

2.

idotaijka. thou sittest down.

idotaijkapi. you

1.

imdotaijka,

I sit

\u}kiyotax)ka,wetwo

do>rn.

sit

sit
.s((

down.
down.

down, uqkiyotagkapi, we sit down.

IMPERATIVE MODE.
Sing.

Plur.

iy6tar)ka wo. etc., sit thou down.

iyotarjk;! po. ptc.

.<)7

ye down.

.SKCOND VAKIKTV.

The

51.

as

belong

second

to the

same

rariefi/

class,

of the second conjugation embraces such verbs

but are irregular or defective.

Irregular Forjiations.
(a)

Hiyu,

to

come or

IXDIC.KTI\'E

.start to

come.

MODE.

Aorist tense.

Sing.
3.

hiyij, he comes.

2.

hidu, thou comest.

hibi'i,

I come.

Dual.

piur.

hiyiipi, they come.

hidupi, you come.

uijhiyn,

we two come.

ughfynpi, we come.

DAKOTA GEAMMAR,

30

TEXTS,

AXD ETHNOGKAPHY.

IMPERATIVE MODE.
I'lur.

Sing,

hivu wo.

etc.,

vomr thou.

liiyn po. etc..

(h)

Yukai),

til

hi-

or there

Dual.
3.

yukaij, there

is

I'liir.

dukaijpi.
ui]kaij, wi-

1.

'

yiikai)

"

ye.

yiikaij])!, the;/ are.

some.

2.

The verb

come

is.

two arc.

i/ou are.

I'lykaijpi, ire are.

in the siuguhir is api)lied to thinji-s

and not

to

persons except

as considered collectively.
(()

Plur.

Yakogpi,

they

an:

Dual.

Sing.

Plur.

yakoijpi, they are.

3.
2.

dakiinoiipi, you are.

iakAnoij. thou art.

uijyakoij, ice

1.

two

uiiyakoijpi,

are.

we

are.

These last two verbs, it will be observed, are defective. Kiyiikaij, formed from
yukai), is used iu the sense of to make room for oue and is of the first conjugation.

VERBS ^\^TH OB.TECTIVE PRONOUNS.

o'i.

1.

The

the subjective;

When

the

same place

in the

verb as

kaska, he hinds, makaska, he hinds me; manoy, he

as,

maniuoi], he steeds
2.

objective pronoun occupies the

steals,

thee.

same

verl) contains

both a subjective and an objective

mayakaska, thou bimkst me,

is formed by the pronotiii
of the tirst person phiral, which is always placed before tlie pronoun of the
second person, whether subjective or objective; as uynicaskapi, we hind you.

pronoim, the objective

mawicavanoi], thou

is

phiced

stecdest them.

first;

An

EASKA,

as,

exception

to lie

or bind.

'
'

NEUTEE AND ADJECTIVE VERBS.

31

Impersonal Forms.

verbs are t'requeutly used iiiipersoually in the plural

the objective pronouns to indicate the person or persons
acted upon, in which case they may be commonly translated by the Eughsh passive as, kaskapi, {tlu'n-houmJ-hlm) he is hound; nic%skapi, {theij-hoiml

53. Active

number and take

;

thee) thou art

hound; makaskapi, (they hound me)

am-

hound

wicakaskapi,

(they bound them) they are hound.

Xeuter and Adjeetii-t Verbs.

^ 54.

and

ai-e

Neuter and adjective verbs seem likewise to be used impersonally

by means of the same pronoims; as, ta, dies or he dies or he

varied

dead, nita, thee-dead or thou art dead, mata, me-dead or I die or am dead,
dead to, as, ate makita, yf//e>tapi, they die or are dead; possessive form, kita,
is

to

me dead; waste,

I am

yood, niwaste, thee-yood, thou art yood,

yood, uywastepi,
It is

suggested

u-e

mawaste, me-yood,

are yood.

by Prof

A.

W. Williamson

that the so-called objective

pronouns in these cases are used as datives and that they find analogy in our
further careful consideration of these
Eno-lish forms methinks, meseems.^

pronouns and the manner in which they are used leads to

the conclusion that these were the original forms, as fragments of miye
and niye.' In the progress of the language it was found convenient, and
even necessarv, for the active transitive verbs to have other forms, as, wa

Dakota

article

'

'

'

and ya,' to be used solely as subjective pronominal particles.- Whence

But as children, in their first eftbrts to
thev were obtained is not manifest.
speak Engli-sh, are found disposed invarialily to use the objective for the
'

subjective, as.

me

want,

m4>.

cold,

me

sick,

me

yood, etc.,

it

would be natural

that where the necessity of changing does not exist the original forms should
be retained as subjectives. The fonn for the first person plural has been
Many of this class of verbs are
retained both as subjective and objective.

best translated as passives.

It

appears practically convenient to include these verbs and a tew

manner in one group, to which we will

others which are varied in a similar

give the

name

of third conjuyation.

correct with reference

See foot-note on the Paradigm after * 59. 4. Prof. A. W. Williamson is
of the Latin sum: Est mihi
to possessive or dative verbs in 'ki.' as kita, makita. Compare the use
dative idea.
niwaste, mawaste. iii)wastepi. nita. mata, iii)tapi cannot be said to convey a
1

liber.

But

The cognate languages show that these are ]>nre objectives. J. O. D.

How about md (bd. bl) and d (1). mentioned in IS, 7?J. O. D.

DAKOTA GKAMMAE,

82

V
55.

the

conjugatii lu

Tlii.s

second and

'

ina

'

<)

.1

AND ETHNOGRAPHY.

TEXTS,
V

<;

AT

III.

<>X

distinguished

is

by

the prououus iii iu the

Those verbs included under

in the first person singular.

'

'

The

take these pronouns in fheir full form.

first rarirfi/

embraces those

in

which the pronouns appear

second varicfif

in n fragmentary state

and are

irregular iu their conjugation.

FIKSI'
^ 56.

To

this variety

belong

AKIETY.

i/nifer

and

prefix, others insert

The proper
some neuter verbs

adjective verbs.

adjective verbs always prefix the pronouns: but, while

them.
A. rKiixoi xs

Ta,

/" fiie

Prkfixkd.

or br dead.

IXDK ATIvr MODE.

Aorist TeHSf.

Dual.

Sine.

dead or he dies.
iiita, thou art dead or thou
mati'i. T am dead or I die.

3. ta.
2.
1.

he

Plnr.

tapi, the}/ are dead.

ix

iiitapi,

die.st.

uijta.

ue

tiro

are dead.

lajtapi,

you are dead.

we are dead.

IMPF.KATIVK MOHF..
riur.

Siiifc'-

2.

ta

wo,

pff.. die thov.

\;\

Waste,

he

2. niwciste,
1.

i.s

Plur.
wa.st''i>i.

r/ood.

Tom

ui)waiste. ire tiro are good.

good.

\\.

Asni,

fhey are good.

iiiwiistepi,

thou art good.

mawA-ste.

'" get irell

die ye.

<jood or to he good.

nual.

Siiit;.

3. waiste.

i>o. etc.,

you are good.

ui)w:'istepi. ire

are good.

I'HOXIH xs IXSKRTKP.

or he well, reeorer from siekiien.

IXniCATIVK VOPF.
Aorinl Trime.
Plur.

]>ual.

Sing.

a.'^iiipi.

3. asni, he is well.
2.

anisni, thou art well.

1.

amiisni. r

rii

well.

they are iceU.

nnisni])i.
nrjkiiSini.

we two arc

irell.

you are well

ni)]iii~im\H.

we are

well.

IMl'KRATIVE MODK.
Plur.

Sing.

asni wo.

etc., he

thou well.

asm

po. etc., be ye well.

CONJUGATION

33

III.

SECOND VARIETY.

Verbs

o7.

ill

pronouns

article

These appear

to

and

'u"

and

-in,"

fragments of the

the second and hrst persons singular.

'nia,' in

be mostly active transitiAe verbs.

.\.

PRoxorxs Pkefixeh.

The fragmentary pronoun>

1.

its

have only

this variety

'ni'

'u'

and 'm' are prefixed

to the verl) in

entirety.
Ui), ^'

any

>isr

rhin}^. a.s a tool, etc.

IXI>H ATIVF

MODK.

Aorixt Tenxe.
Sins-

3. iiij,

2. nuij,
1.

Dii:il.

Plur.

he uses.

thoH

niuij,

uijpj. thei/ use.

uxext.

m'ujpi, ye use.
uijkiiij. ire

ii.se.

two

use.

uijki'iijpi, ire use.

In this and the t'oUowing examples ouly the indicative aorist

iiiveii. the formahaving been already surticiently exhibited.
i.-<

tion of the remaining parts

TTijpa

The

and

caijuiiijpa, to

refle.rire

ihd" (see

<

smoke a

30. 4.), is also

The agglutinated

I hind

(rt)

2.

nai)ka, thou art.

1.

maijka.

-uij

:'

as, ihda.ska, to

Yaqka,

Plur.

naijka])!, ye are.

Yarjka.

to ireare,

uijyaijk'api, ice are.

as snowshocs.

Dual.

Sluj;.
S.

yaijka, he iceares.

2.

uaijka, thou weavest.

1.

mnaijka,

uaijka])!.

uijyaijka. ire tiro irenre.

Yaijka, to u-eave, ditters in coujugatinii from yaijka,

singular.
K.

"ni"

Plur.

yaijkapi. they irearc.

weare.

7105

y.'

/" he.

nijyaijka. ire tiro are.

((m.

'X" and

'

yaijkaiii, they are.

(7(1

3.

initial

>ual.

is.

commences with
bind oneself; nihda.ska,

myself.

yaijka, he

to use.

'n" and m' take the place of the

Sing.
3.

iiij,

in the third person singular

conjugated like

thnn hinihst tin/self: milida.>ika,

2.

pipe, are c.onjngated like

form of verbs, which

Proxouxs Ixserted.

take the place of

VOL IX

:i

'w.'

you ireave.
we ireare.

niiyaijkapi,
to he,

only

in

the

first

])ersoii

DAKOTA GRAMMAR,

34

(a)

OMnxjza,

to

TEXTS,

malr

Dual.

Sing.

1.

a bed of or use for a bed.

I'lur.

owiijzapi, they use for

'

he uses for a bed.

3. owiijza,
2. oniijza,

AND ETHNOGRAPHY.

I tisefor

omir)za,

a bed.

Iv^ai]ga, 10 inquire of one.

[b)

Dual.

Plur.

iwaijgapi, they inquire of.

iw^ijga, he inquires of.

2. iuuijga, thou inquirest of.
3.

This second example

place of

iuuijgapi, you inquire of.

xu)kiwni)ga, tee ttco inquire of.

of.

from the

diifers

down, go

to lie

In the Titoijwaij dialect

iyriijga is

to bed,

imnjga.

1.

imuijga.

inuijgapi.
uijkij-uiigapi;

iiijkiynijga.

Iciyuijga,

inquire of thee

also say yuijka

of 'wa' to 'yu'

is

found

'N' and

and

uijkiuiyuijgapi, tee inquire of you

ij'uijka,

with an

'ni' in.serted

to

change

Plur.

ecoijpi, they do.

ecanoij, thou doest.

1.

ecAmoij,

ec^noijpi, you do.

ecoijku,

do.

and

tokoij are

wc two

conjugated like

C.

The pronouns when

PhOSOUNS

do.

(I.

ecaqni,

thott thinlcest.

1.

ecaijmi,

I think.
kt^ciij, wticiij,

and

ecoijkoijpi,

ecoij.

SUFFl.XED.

and 'mi

Ecii], to thinl:
Dual.

Plur.

evujpi. they think.

thinlcs.

2.

ec6ijku])i

suffixed take the forms 'ni'

Sing.

Hecii),

like

do anything.

Dual.

2.

he

The

'a' })reeoding.

he does.

Hecoij, kecoij,

etc.

words.

in other

Edot),

instead of waijka and iwaijka.

Siug.

3. ecir),

Plur.

iyuggapi.

2.

They

are conjugated like iwaijga.

Dual.

iyuijga.

5.

of.

the change of vowels, 'u' taking the

used instead of iwaijga, thus:

Sing.
3.

3. et-oi),

first in

uijkiwaygapi, we inquire

a.'

'

Waijka and iwaijka,

4.

bed.

tiro use for n bed.

!(>

Sinf;.

imuyga, I inquire

bed.

we use for a

uijkowiijzapi,
iiijkowiijza,

1.

oniqzapi, you use for a bed.

thou usestfor a bed.

ecaijnipi.
uijkeciij,

we two

think.

and awaciij are conjugated

you thinl:
we think.

uijkeciijpi,

like eciij.

we

do.

IXJUBLE COXJUGATIOXS.

o5

Iq, to icear, as a shavrl or blanket.

Dual.

Sing.
3. iij,

Plur.

he irears.

if)pi?

hiijuipi, i/o wear.

thou icearest.

2.

hiijni,

1.

liiijiui.

H'^y icear.

wear.

injkiij, ice tiro

)re<tr.

uijkiijpi.

This example differs from The preceding in receiving a prefixed

verbs.

dot:":blk

>>

58.

we wear.
-h."

These are formed of two verbs compoiiuded

(\^

They

37. 2.).

usually have the pronouns proper to both verbs, though sometimes the

pronouns of the last verb are omitted as, hdiyotaijka (hdi and iyotaijka),
to come home and sit dnnni : wahdimdotaijka, / rouie home and sit down ; they
also sav wahdiv(5taijka.
:

C OXJ

UGATIOX

Hiyotai)ka,

AXD

/" (""me (uid sit

Sing.

II.

down.
Plur.

>ual.

come, etc.

3.

hiyotaijka, he comes, etc.

hiyotaijkapi,

2.

yahidotaijka, thou earnest,

yahidotaijkapi, yon come, etc.

1.

wahimdotai)ka.

uijhiyotaijkapi, ?cecoie, etc.

etc.

come,

uijhij'otaijka,

we two come.

etc.

etc.

conjugated like hiyotaijka. Hinaziij, hdiuaziij, and

parts, are of the fii'St conjugation: as, wahinawazin, yahinayaziij, etc.
Hdiyotaijka

is

C O X.T

TG ATI ox

It)yai)ka,

t<>

run (prob.

AX

1>

and

yaijka).

kinaziij, in l)oth

III.

Dual.

Sing.
3.

thei/

Plur.

iijyaijka. he runs.

iijyaijkapi. the;/ run.

2.

yainaijka, thou runnesf.

1.

waimnaijka, J run.

yainaijkapi. you run.

uijkiijyaijka.

we two run.

uijkiijyaijkapi,

Hiwaijka. kiwaijka, and hdiwaijka are conjugated like kaska of the

tion

and iwaijga of rlie

59.

1.

Eva,

pei'sons singular.

to

'h'

first

coujuga

third.

IRKEGILAR AXD DEFECTni;

gated irregidarly,

we run.

<((i/.

and

with

its

A'ERBS.

compounds heya and kcya,

'p' takin;L>- the

are conjuplace of 'y' in the second and first

'

DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.

3B

Eya,

/'>

xay anything.

eyapi, tluy

('ya,

2.

eha, thou sayest.

1.

ep^,

say or

when

followed

by

kta, ehiij kta, epiij kta,

Epca, I

3.

and

uijkeyapi, ice say.

forms of

uykeyiy
its

and

eya,' in the singular

'

worthy of note;

the sign of the future, are

with

think,

Titoijvvaij

.s(/.

you say.

eliapi,

nijlvoya, ire tiro say.

saiil.

Tlie lliaijktoijwaq

2.

dual,

I'lur.

l>ual.

Slug.

he says.

3.

as,

eyiy

kta.

compounds hepca and

kepcja, are defective,

being used only in the first person singular.

eya and its compounds it is pi-oper to remark that
4. On the use of
eya is placed after the matter expressed, while heya immediately preOn the other
cedes, it being compounded of he and eya,' this he said.
'

'

'

'

'

'

'

hand,

'

keya comes
'

'

'

in at the close of the |)hrase or sentence.

It differs

from eya and heya' in this, that, while their subject is in the same person
with that of the verlj or verbs in the same sentence, the subject of keya
'

'

'

'

is

in a different person or the expression preceding

as regards person, as

said;

mde

when

originally used; as,

kta, keya, he said that

itould f/o;

is

mde

not in the same form,

kta, eya,

hecamoq

irill

kta, epa, that

,r/o,

he

will

Keciij and
that I iroidd do that.
same rule that governs keya and kepca.
The annexed paradigm will present, in a single view, many of the
facts and principles which have Ijeen already presented in regard to the
do,

said;

hecamoij kta, kepa, / said

kecaijkiij follow the

sjaithetic formations of active verbs.

38

DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.

PAEADIGM: ROOT KSA.

Frtqiienlaliri:

39

DAKOTA GKAMMAK.

40

AND

TEXTS,

ETUXOGIIAPIIY.

XOITNS.

FORMS OF NOUNS.

Dakota nouns, like those of other lananayes, may be divided into

and (Icrirathr.
are those whose oriyin can not Ije deduced from
61.
Primitive
nouns

any other word: as, maka, cdrtli, peta, AVr, pa, head, ista, ryr', ute, father,
60.

two

classes, prhiiitivc

ina,

iiiotlicr.

62. Derivative nouns are those which are formed in \arious ways
from other words, chiefly from verbs, adjectives, and other nouns. The

])rincipal classes of derivatives are as follo^^'s

1.

as,

i;'

wedfff

Nouns of the iiisfnin/oit are formed from active

yumdu, to jiloiu/Ii, ijnimdu, a ploii(/li kasdeca,
:

kahiijta, to rfdr or sirccp, icahiijte,

(t

verl)s liv prefixing

to

.'>plif,

icasdece, a

These again are

rake or hrooni

compounded with other nouns. (See 68.)

Nomis of the pcrnoii or afioit are formed from arrive verbs h\

frequently
2.

fixing 'wa:

as.

'

ihaygya,

wayawaste, one who

3.

Many

(jood,

hh'sses,

(Icsfroi/cr

yawaste,

hlcsscr.

wowavazay,

sichiess

to (Jisfroif,

woihaygye,

waoijsida,

iticrrifuJ,

(test

nut ion

wayazaij,

wowaoijsida, mercy

to

to

wowaste, f/oodness.
Some nouns are formed from verbs and adjectives by prefixing

waijka,

/'/

mark or

lie

doirn, owaijka,

write,

(i

door

oowa, a mark or

adjective, osui, cold, a

noun

inaste,

apa,

omaste,

'o;'

owa,

sni, cold, as

an

Jieat.

'Wica,' prefixed to neuter and intransitive verbs and adjectives

5. a.

sometimes forms of them abstract nouns

and wawicayazaij,
h.

oape, a stroke

of the alphabet:

letter
Jiot,

fo strike,

he

waste,

4.

as,

pre-

fo hlcss,

abstract nouns are formed from verbs and adjectives l)y pre-

fixing 'wo;' as, ihaijgya,

s'lcli.,

waihaijgve, a

to dr.sfroi/,

sickness

,-

waste,

sometimes forms nouns

It

<>{

(jood,

as, yazaij, to he sick,

wicayazaij

wicawaste, goodness.

the agent: as, yasica,

speak

to

eril of,

curse, wicayasice, a ctirser.

c.

Some

nouns,

by

prefixing 'wica' or

signification limited to the

wicanape,

We

also

the humayi

haial

have wicaatkuku,

human
.

its

contraction 'wic,' have

species; as, wicacaijte,

wicoie,

hnman

a father or

ota-^s

ivords

father

tin;

theii*

ha man heart;

wicohaij, liaiaau actions.

wicahuijku.

oi/c's

mother:

wicaciyca, one\s children.

In like manner 'ta' (not the possessive pronoun, but the generic name of ruminating animals, and j)articularly api>lie(l to the moose) is prefixed to the names of various
members ot the body, aud limits the .signification to such animals; as, tadaijte, a

NOUNS: DIMINUTIVES.
buffalo or deer''s htarf

sMn ;

"When

to such

nouus

limited to

is

wasuy, a

a Imffahrs tomiue

tai'-ezi,

tlie

is

pretixed 'wa' (from waliaijksiea, a hear), tbeir

from ho^aij, a

'lio,'

a few ncimis, limits

Jish, inefixed to

7.

state

are formed

Abstract lunuis

may be

wicowaste,
(I.

by

.signifi-

bear upecies ; as, 'wapa, a bears head; walia. a bcarKf skin;

nification to tliat genus; as. lioape,_/!.v /(-_/! /(.v; lioaskc, the binieh oh
G.

deers

talia, a

den.

bear''s

In like manner,

which

de raehe'' of the prairie.

tai'-esdi, the ^bois

cation

tapa, a deer's head

41

waoysida,

//oo'^/f/cs-.s,

Nouns are

Dincifiil

a.s,

wowa,

thing) something written, a

or

'

wicowaoijsida,

.-

liaok

the

in

or

to ixi'iiil

irritiiif/

wica' and

'

vt-rbs

fii'incd fniiii

suffixing 'pi;'

by

adjectives

t'rdin

reg-arded as comp.ounded of

'

wico,'
//oo(/,

irrci/.

intransitive or al)solute

wavawa,

i)reiixing

sig-

fish.

wo;' as waste,

wowapi,

irriti\

tlieir

head of a

titc

to

(/'//'v/

somewavawapi,

irrotf

cmiitt.

figures or arithmetic.

Any

h.

verb niay be used with

as,

icazo,

to

credit, icazo))i,

t((ke

blessing: waihaijgva,

phu-al emUng as a
commonly with, the

wayawaste,

credit-,

to

dcstrog, waihaijgx api, destrojiiiig

to

verbal noun or

tlie

genind, sometimes without, but more

definite article;

waA'awastepi,

hlc^.s,
:

ecoij. to do, ecoijpi

kiy, the doing of a thing.

When

8.

's'a'

is

used after

verl)s,

denotes freqitcitcg of

it

gives them the force of nouns of the j)erson

s'a,

doers; yakoypi

kage

as,

s'a,

octioii,

and

niakcr; ecoijpi

((

s'a, direllers.

Diminuiires.
63.

'Day' or 'na'

is

suffixed to nouns, pronouns, adjectives,

and has sometimes a diminutive and sometimes

Suffixed to nouns,

1.

mdedai],

lift/c

lake

apadaij, a small

'daij'

wakpa,

river,

generally diminutive:

is

wakpadaij.

they

may

daq,

little

puppg

mde,

lake,

apa,

so)iic.

as, hoksidaij,

it:

hog: suijhpa-

suijgiday, fox.

Nouns ending with

3.

.-

with the diminutive ending, although

formerly have been used without

dog,

as.

rirrr or rindef

liff/e

jjarf.

Some ncmns now appear only

2.

and verbs,

a restrictive signiiication.

this

diminutive take the plural termination be-

fore the day; as, hoksidaij, hog, lioksi})idaij, hugs.

Some nouns ending

4.

in 'na,'

when they

take the plural form, clumge

'na' into 'day;' as, wiciijyaqna, girl, wiciijyaypidaij, girls

/?, plur. wanistiy])idai].

forui

as,

The
stead of

In some cases

'

daij

'

is

:_

used only

wanistiijna. a
in the plural

tonana, a few, phir. tonanai}j)idaij.

liiaijktoijwaij
-daij,' for

and

Sisitoijwaij

commonly use

the diminutive ending

as,

na,'

hoksina and

and the

Titoijwaij 'la,' in

hok.sila, for hoksidaij.

;;

DAKOTA GRAMMAR,

42
64.

cipal

'Day'

1.

word
good
2.

waste-day

although

(Jinrse

it

properly belongs to the noun;

a ffood-Uttlc), a good

little

as,

horse, not a horse

niciijksi ceye-daij (thy-son cries-little), thy little son cries.

^Mien used with a

day may belong either to the

nisuyka suqka kiktedaij {thy-hrother

transitive verb,

subject or the object of the verb;

dog

AND ETHXOGRAPHT.

often joined to adjectives and verbs, as the last prin-

in the clause,

.4uktar)ka waij
little

is

TEXTS,

his-killed-littlc), thy little

as,

'

'

brother killed his dog, or thy brother kilb'd his

little

dog.

Gender.

65.

Gender

1.

is

sometimes distinguished by

masculine and feminine;

wicasta,

as,

ta)i,

falo bull, pte, buffalo cow; hehaka, the male

different

winohiyca, woman
elk,

names
;

for the

tataqka, buf-

upai), the female elk.

But more commoidy the distinction is made by means of adjectives.

'Wica" and 'wiijvay' denote the male and female of the human species;
as, hoksivokopa wica, a male child, hoksiyokopa wiyyaq, a female child.
'Mdoka' and 'wiye' distinguish the sex of animals ; as, tamdoka, a hmk
These words, however, are
taAviyedai;), a doe, the 'day' being diminutive.
as, pagoijta mdoka, a drake ; zitkaday wiye, a hen
often written separately
bird.
In some instances contraction takes place as, suyg mdoka, a horse
2.

suyg wiye, a mare, from suyka.

3. Proper names of females of the human species frequently have
'wiy,' an abbreviation of 'wiyyay,' female, for their termination; as,
Totidutawiy (Woman of her red house); Wakaykazuzuwiy (Female spirit that
pays debts). Sometimes the diminutive 'wiyna' is used for 'wiy;' as,
Mah])iwiyna (Cloud woman).
Number.

To nouns belong two numbers, the singular and plural.

The plural of animate objects is denoted by the termination 'pi,'
which is attached either to the noun itself; as, suyka, a dog, suykapi, dogs;
or, as is more commonly the case, to the adjective or verb which follows it
66.
1.

in the

same phrase

as,

suyka

ksa})api, wise dogs

suyka ecoypi, dogs did

it.

Names of inanimate objects seldom take the plural termination,

even when used with a plural meaning; as, cay, a tree or trees maga, a
2. (a)

field or fields.
(b)

On

the other hand,

some nouns fonned from verbs by adding the

plural termination 'pi' ( 62.

plural meaning; as,

tipi,

7. a.)

are used with a singular as well as a

a house or houses ; wowapi, a book or books.

.3S"OrXS

TASE, POSSESSION.

43

Case.

Dakota nouns

67.

jective

and

may

be said

have two principal

to

cases, the sub-

objective}

The subjective and objective cases are usually known bv the place
which they occupy in the sentence. When two nouns are used, the one
the subject and the other the object of the action, the subject is placed
lirst, the object next, and the verb last
as, wica.sta way wowapi way kaga
(nmn a book a made), a man made a book ; Dawid Sopiya wastedaka (David
Sophia loves), David loves Sophia Dakota Besdeke wic'aktepi (Dakota Foxhidian thei-thei/-killed), the Dakotas killed the Fox Indians.
:

.-

When, from some cousideratiou, it is manifest which mu.st be the nomiuative, the
arrangement may be different; as, wicasta Wakaijtaijka kaga (wfl God made), God
made man.
As this distinction of ease is rather syntactical than etymological, see further in
the Syntax.
Posnes-sitDi.

is

68. The relation of two nouns to each other, -ah jMssessor andpossessed,
sometimes indicated bv placing them in juxtaposition, the name of the

possessor

coming

first

as,

wahukeza ihupa,

spiar-handle

tipi

tivopa, house-

door ; wicasta oie, niatis uord.

Sometimes the first nonn sutlers contraction; as,, ma]iOu)&d, a gosling, tor mAg-A
cigca [goose child); mSLWiynindn, a jilough, for maga iyumdu {field-plough); maliicahiijte,

a rake, for

maga

icahiijte {^field-rake).

69. But the relation is pointed out more definitely by adding to the
tenn a possessive pronoun,. either separate or incorporated.
1. Sometimes the pronouns
tawa and 'tawapi'are used after the
second noun; as, tataijka woyute tawa (buffalo food his), buffalo's food;
wovute suktayka tawapi (food horsf theirs), horses' food : wicasta vatapi tipi

last

'

tawa

'

(chief house his), the chief's house.

But generally the possessive pronouns are prefixed to the name

as, tatayka tawote (buffalo his-food), buffalo's food
Dawid taaqpetu (David ]iis-dai/). the days of David.
2. (r/)

of the thing possessed;

Sometimes

'ti' is prefixed instead of

-ta;' as.

Dawid

waijhiqkpe. an arrow;

tiwarihiijkpe, I>arid\s arrote.

Xonns commencing with

'i' or 'o" prefix 't' only; as, ipahiij. a piUoir; Hake

Make's pillow; owiijza. a bed; Hake towiijze, Hake's bed.
Abstract nouns which commence with wo' drop the ' w' and prefix r
as, wov^akte, goodness; Wakaijtaijka towaste, God's goodness.
(See 4 2.3, 2. fc.)

tipahiij.

'

'

A. L. Riggs thinks a better arrangement would include the genitive case with the subjective and
The rule of position would then be A nonn in the genitive case qualitying another nonn is
>)efore the noun it qualifies.
See j 68.

objective.

placed

DAKOTA GEAMMAE,

44

Nouns expressing

(/;)

suffix

pronouns

'ku,'

'

Thomas's elder brother ;

AND ETHNOGEAPHY.
by means of the
Dawid suijkaku,
man, Tomas cigcu,

relationshi]) torni their genitive

'tku;'

('u,'

DavicVs yoKiiger brother;

TEXTS,

-a*^,

('iijye, flie

ciijksi, a

i>m^k;\,

younger

lirotlicr,

elder brother of a

daughter, wirasta ciijksitku, man''s daughter.

I'roinr iind Famili/ Xames.'

70. The proper names of the Dakotas are words, simple and compounded, which are in conunon use in the hmguage. Tliey are usually
given to children by the father, grandtather, or some other influential relative.
When young men have distinguished themselves in battle, they fre-

new names, as the names of distinguished anThe son of a chief, when he comes to the
takes the name of his father or grandfather; so that
other more ])owerful dynasties, are handed down

quently take to themselves

cestors of warriors

now

chieftainship, generally

the

same names,

along the royal

()

1.

Mah})iYa,

as in

dead.

lines.

names sometimes consist of a single noun; as,

Bog: Wamdenica, Orphan; AVowaciqyar),

Dakota

jiroper

Cloud;

Hoksidaij,

'

Faith.

.Sometimes they consist of a single adjective;

Q))
tJe-six,

Sakpe, (Six) Lit-

as,

the chief at Prairieville.

But more frequently thev are composed of a, noun and adjecTatayka-hayska (buffalo-long),
;
Long buffalo; Matohota, Grizsly-bear ; Wamdi-duta, Scarlet- eagle ; Mato(a)

2.

Istahba (eyes-sleepg), Sleepy-eyes

as

tive;

tamaheca, Lean-bear;

]\Iazaliota,

l)aha-sa, Red-flag-staff, called

Grey-iron; l\Iaza-s'a, Sounding-metal;

now

Sometimes they are fonned of two nouns;

(b)

Wa-

Wabashan-.
as,

Mahpiya-wicasta,

Cloud-man ; Pezihuta-wicasta, Medicine-man; Ite-wakiqyaij, Thunder-face.

Sometimes a possessive pronoun

3.

country; Ta-peta-taijka, Uis-great-fire

4.

may

{a)

l)e

is

prefixed

as,

Ta-makoce, His

Ta-o3'ate-di;ta, His-red-people.

Sometimes they consist of verbs in the intransitive fonn, which

as, Wakute, Shooter: Wanapeya, One-who-

rendered bv nouns;

causes-flight.

(b)

Sometimes they are compounded of

naziy, Standing-soldier or Sentinel

hpiya-mani,

Walking-cloud

noun and verb;

as,

Akicita-

Tataijka-naziy, Standing-buffalo

Ma-

Waijmdi-okiya, One-who-talks-tcith-the-eagle

Mabpiya-hdinape, Cloud-that-apj)ears-again.
'

classification ofpersoual

names of tbe Omaha, Ponka, Kansa.

be found on pp. 393-399, Proc. A. A. A. S., xxxiv, 1885.

pp. 263-268, Awer. Anthropologist, July, 1890, J. O. D.
trilies will

Osaoje, Iowa, Oto. and Missouri

See also "Indian perscmai names,"

ADJECTIVES.
(c)

45

Sometimes they are formed of two verbs as, Ii) yayg-maur, OneIn some instance a preposition is prefixed as, Ana;

zvho-iralks-rtuming.

warjg-mani,

0)ie-icho-ivalks-as-he-(/aUoj)'<-(i.

The names

71.

erally have 'wiij' or

day-aoman

of
'

tlie

women

are formed in the

whjim,^ fcMiale, added;

same way, but gen-

as, Aijpetii-sapa-wiij,

Black-

ilahpi-wiijua, Cloud- ivonian.

The Dakotas have no family or surnames. But the cliildreu of

have particular names which belong to them, in the order of their
birth, up to the fifth child.
These names are, for boys, Caske, Hepaij,
Hepi, Cataij, and Hake.
For girls, they are, Winona, Hajjaij, Hapistiijna,
Waijske, and Wihake. Thus the first child, if a boy, is called Caske, if a
girl, Win/nia
the second, if a l)oy, is called Hepaij, and if a girl, Hapay,
72.

a family

etc.

If there are

names of

more than

this kind.

five children in the familv, the others

Several of these names are not used

bv

have no

the Titoijwaij

and Iharjktoqwa)).
73.

The names

of certain family relations, both male and female, are

presented in the following table

DAKOTA GEAMMAE,

46

'uij,'

TEXTS.

AND ETHNOGEAPHT.

76.

Adjectives have three numbers, the singular, dual, and plural.

77.

The

dual

formed from the singular by prefixing or inserting

is

the pronoun of the

first

person plural;

as,

ksapa, wise

wicasta lujksapa,

tve

two wise men; waoysida, merciful; waoijsiuyda, we two merciful ones.

as,

wa^te, good

78.

1.

The plural
,-

fomied by the addition of

is

'pi' to the singular;

wicasta wastepi, good men.

Another form of the plural which frequentlv occurs, especially

2.

connection with animals and inanimate objects,

made by

is

in

a reduplication

of one of the sjdlables.

Sometimes the

()

first

syllable reduplicates;

ksapa, wise, plur.,

as,

ksaksapa; taijka, great, plur. tayktayka.

In some cases the

(6)

last syllalile reduplicates;

waste,

us.

jilur.,

//ot>f/,

wasteste.

And sometimes

(c)

a middle svllable

is

reduplicated;

as, taijkiyyay,

great or large, phn-., taijkiykiijyaij.

rOMPAKISON.
not inflected to denote degrees of comparison, but

79. Adjectives are

are increased or diminished in signification

1.

more

()
as,

What may be

by means

waste, good, saijpa waste, more good or

the person or thing, with which the comparison

cedes, the preposition

'

'

of adverbs.

called the comparative degree

is

fixed to saqpa; as, wicasta

employed
kiij

is

formed hy

When

better.

the

of

made, immediatelv pre-

is

and

to indicate the relation,

de isaqpa waste,

saijpa,

name

man

//^/,s"

is better

Sometimes sam iyeva,' which mav be translated more advanced,

as, sam iveya waste, more advanced good or better.
'

It is difficult to trauslate 'iyeya' in this counectiou. but

it

seem.s to

is

pre-

than

that.

is

used;

oouvey the

idea of passing on from oue degree to another.

Often, too, comparison

(ft)

another

is

bad;

as,

de

sica,

is

made by saying

he waste,

that

one

is

this is bad, that is good,

good and
i.

e.

that is

better than this.

To

(c)
as,

diminish the signification of adjectives,

taqka, large, kitaqna taijka, somewhat large, that

2.

'nina,'

What may be
'

hiqca,'

and

iyotaij waste, best

called the superlative degree

'iyotai);'

as,

'

kitaijna

is,

is

'

is

often used;

not very large.

fonned by the use of

nina waste, or waste Mrjca, very good;

47

NUMERAL ADJECTIVES CAEDI>'ALS.

NUMERAL

AD.JECTIA-ES.

Carflinals.

The

^ 80.

cardinal imiuerals are as tblloAvs

wikt'-emna,

ten.

two.

wik('-emiia noijpa,

twenty

yamni,

three.

wik(-emna yamni.

topa,

four.

wikremna

zaptaij,

five.

opawiijge,

sakpe,

sijT.

oi)a\viijire iioijpa,

n hundred.
two hundred.

sakowiij,

seven.

kektopawiijjVe,'

<i

sahdogaij,

eight.

woyawa

the great count.

napciijwaqka,

nine.

waiji-a, waijzi. or ^vaijzidaij. one.

uoijpa,

The numbers from

1.

thlrtij.

forty.

topa,

taijka,

thousand.
or a million.

eleven to ei<rhteen inclusive, are fonned

iu

two

ways

Brake,

(a)

yamni,

ake waqzidaij, eleven; ake noijpa, twelve; ake

Written iu full, these would be wikcemna ake war)zi-

again;

thirteen, etc.

dai], ten

as,

^nkcemna ake noypa,

again one;

ten again two, etc.

on,
In countiug, the Dakotas use their Augers, bending them do\rn as they pass
They then turn down a little linger, to remind tliem that one
until they reach ten.
another
ten is laid away, and eommence again. When the second ten is counted,
finger goes
(/>)

down, and so

Bv

on.

more one,
as, wikcemna saypa waijzidaij, ten
wikcemna saypa topa (10 + 4), fourteen: wikcemna
more:

saypa,

(10_|.l) or eleven;

8), eighteen.
saqpa sahdogaij (10
2. Nineteen is formed by uijma,

the other

as,

uyma

napciijwaoka,

the

other nine.
3. (rt)

etc.

eleven

Wikceimia noijpa

The numbers between

and

eighteen

+ 4),
nine.

(10X-

+ '0'

(10

"2)

twenty, and so

wikcemna noijpa

as,

X^ + 1),

noijpa ake waijzidaij (10

ciijwaijka

is

these are fonned in the

saijpa

A^-ith

thirty, fortij,

same way

between
wikcemna

as

waijzidaij, or,

wikcemna noijpa saijpa napwikcemna 3-amni saijpa topa, (10X3

twentg-one ;

twenty-nine:

wikcemna zaptaij saijpa napciijwaijka (10X5 + 9)- fi.ftllnumbers are still formed in the same way: as,
wikcemna sakpe saijpa sakowiij (100 + [10 X 6] + 7), one

thirty-four:

Over

one hundred,

opawiijge saijpa

hundred and sixty-seven; kektopawiijge noijpa saijpa opawiijge zaptaij saijpa

o]
6),
[10
3]
[1^0
saijpa iakpe ([1000
2]

wikcemna yamni

two thousand five hundred and thirty-six.

'Also koktopawii)ge.

DAKOTA GRAMMAR,

4R

l"hv iiunil)ers between

(h)

occasionalK- expressed b)'

notes that
i.

It is

an

ttrenfi/

pla('in<>-

AXD ETHNOGRAPHY.

and

tliirtij,

as,

ihitiy aiid fortij, etc., are

l^efore the cardinal,

an ordinal

so iiKDiij in such a ten

it is

tirciity-foKr

e.,

TEXTS,

which de-

iyaiuni topa,,/o/- af the third (ten),

uf the fourth (ten), i. c, thtrtij-three.

analyze these numerals. It has been stated

ito})a }anini, thrrc

study

interesting-

to

above, that the Dakota, in connuon with

the habit of using the hands in counting.

Indians,

all

it is

believed, are in

might be supposed then that

the names indicating numbers would be drawn largely from the hand.
The following derivations and explanations, it is believed, will lie found in
the

main
1.

the

same
2.

finger

reliable.

Waijca,

etc.

from waij! interjection

time, holdinc/

up a

down over

laid

calling attention

perhaps,

at

,fin(/rr.

Noijpa, from en aoypa,

is

It

JkikJ dinni

fa

on, or place on, as

the second

the small one; or ])erhaps of nape oypa, nape

being used for Jii/f/er as well as hand. The Ponka and Omaha is uayba,
and the ^yinnabago nuijp.'
up ;
3. Yanmi, from mni (root) signifying either tnrninf/ orcr or lafiinr/
(See 34./.)
the 'ya' perhaps indicating that it is done with the mouth.
It is

root,

suggested,

meaning

mini amnimni,
4.

as

we

to

Tofja,

say,

:is

tof/etJicr

a I'lirtber solution of yamni, that tlie 'inui' uiay be an old

toi/cflier. as we have it in the redujilicate auminuii, c. j/.,

oijtoir

from opa,
the

'in

fourth joins them.

Zaptaij,

to folio tv

sanu-,

from

'ti'

ti,

with the

or

'tidaij,'

a house,

rest.

The

as

za, (root) holding (or

ptaijyay or ])taya, tof/ether.

fingers of the hand,

(perhaps

box,'

is

and

In

dha-bdhiij.-

and

opa,, follou- -with)

three have

we would say
The Ponka and Omaha is duba.

together and made a

5.

The Pouka and Omaha

sprinkle irater upon.

faiiiili/,

zani),

and

down over

the

perhaps whole, as in

this case the

thumb

is

bent

banded
and the

holds thcin foi/ether.

Sakpe, from sake, nad, and k])a or kpe, (root) lastlnf) as some kinds
This is the
of food which go a good ways, or Jitled, as a plumj) grain.
second thumb, and the reference may he to the other hand being completed.
6.

down as in nakpa, the ear.

from sake, nad, and owiij, perhaps from owinga, to bend
down ; but possibly from oiij, to u-car, as jewelry, this being the fore finger
of the second hand; that is, the rii/t/ fiin/er.

Possibly from the idea of bending

7.

f^akowiij,

Two takes the form (|-a"ba (ilhai)-l)a) in the Omaha name JIaxe <|!a"ba, Two Crows and de<|!a"lja,
geveu (+2?). Two in Winnebago is expressed variously, even by the same speaker. Thus, we find
'

J. O. I).
-Ca-b^i" in the notation of the Buifau

noi)p, noi)pa, noijpi, :ind iiuijp.

ol'

Ethnology.

J.

O. D.

DERIVATIONS OF NUMEK'AL ADJECTIVES.

8. 8;ihdng-aij,
to

open

Two

itself.

9.

tingers

hand now
Eli

iiike, nail probalily,

is

it

now

ogaij or oge,

that

Abraham

cover,

wear

to

nail covers

tlw

cover the thumb.'

is, tlie

lies in a

and hdouaij, possessive of vugaij,

to

Xapciijwaijka, from nape, hand,

hand-small-lies

the

from

but perliaps

49

('istiijna,

remainder of the hand

small,

and waijka.

lies

\ery small, or perhaps,

is

small comjiass.

explaiii.s 'uapciijwaijka"

as tVoiu aaprnpo.

\\\ Jinaerti are napt-iiix',

of the hand. 'Sow tliis finjter at

the second hand lies down alone. Two fingers have covered the thumb and this has
Rather the linger lies in the napcoka. in.<<i(]c nf Ihr hand.
to take a bed by itself.
in the orifjiiial seuse; tliat

i.s

they arc mtirniw

luincs

10. Wikcenma, from wikee or ikee, <ominon, and ninny m), t/atlierinfj, or
from mna, to rip, that is let loose. It would then mean either that the common or first gatherinrf of the hands was completed., or that being completed,
the whole are loosed, and the ten thrown up, as is their custom the hands
in the common position.
100. Opawiyge, from pawiyga, to bend down n-itJi the hand, the pre;

fixed

'o'

indicating perfectness or rotmdedness

that

the jirocess has

is,

been gone over as manv times as there are lingers and thumbs.
1000. Kektopawiyge or koktopawiijge, from opaAvii]g(^ and akc or
This would indicate that the Iniitiln-d had
kokta, meaning af/ain or also.

been counted over as

81.

Numeral

oi two and two or by

twos;

yamninmi, by

(1)

many

times as there

adjectives
tiros,

three

bv
and

hand

iu-e

digits.-

reduplicating a syllable exj)ress the idea

three or

threes: toptopa,

b>/

6//

threes, etc.;

as,

nomnoijpa,

/*//

fours, etc.

Waijzikzi, the reduplicate of waijzi. proi)erly

means

l>y

ones, but is

used to

signify a fete.
(2) Xoi)pa and to]ia are often contracted into nom and toin, and are generally
reduplicated in this form; as, nomnom, hi/ tiros; tomtom, hi/ fours.
(.'?)
Yamni, zaptai), .sakowiij, and wikcemua, reduplicate tlic last syllable; as.
yamnimni, zaptaijptaij, .sakowiywiij, and wikcemnanina. The same is true of opawiijie
and kektopawiijiVe; as, opawii)ge<>e, hi/ hundreds.
(4) Napcii)wai)ka and .sahdogaij reduplicate a middle syllable, as napciijwaijg-

waijka, hy nines, .salidohdogaij, by

eii/hts.

82. Warjca, noijpa, vannii, etc., are also

etc.

Norjpa noijpa liecen topa,

tivice

used for

two so four, that

is,

once, tirice, thrice,

twice two are four.

'The author gives, iu the Dictionary, ogai) .and oge, clothes, covering, a slteath ; but not as .a
verb. r. CD.
-Can there be a satisfactory analysis of the Dakota numerals without a full comparison with
those of the cognate languages of the Siouan family?
710,5

VOL, IX

think not.

J.

O. D.

;;

DAKOTA CxRAMMAK,

50

And
t>vo

'akilide'

times
\\

AXD ETHNOGKAPll V.

sonietiiues used for this purpose: as, noijjKi akihdc uoijpn.

is

fivo.

S3.

'1

1.

"

):\\)

i>r

'

vannii, flurc, yanmina,

AVitli

2.

TEXTS,

nuJii tieo:

numeral

na,' suffixed to

zaptaij,

three;

oi/li/

uKinosvllabic words

torn, four. Xo\nnnn;\,o)il/i

'

na

'

/onr ;

is

,A're,

adjectives,

restrictive; as,

is

zaj)taijna, on! n five.

doubled:

as, noni, tieo,

nonmana,

huijli, a part, luii)rniana. nuhi n part.

Ordinals.
.//rs/, are formed from
and 'wici;' as, iuoijpa, icinoijpa, and wicisecond: iyanmi, iciyamni, and wiciyamni, third; itopa, icitopa, and

S4.

cardinals
noijpa,

ordinal numbers, after tokaheya,

The

1.

by

prefixing

Avicitopa, ./or^/^

lake yanmi, thirteenth,

hundredth,
85.

feiitli,

we have

etc.

iake waijzi, eleventh

iwikcemna noypa,

etc.:

iake noijpa, twelfth

iopawiqg-e, one

twentieth;

etc.

When

ordinal form:

saypa

Mci,'

i,'

iwikcennia,

In like manner

2.

\S

'

several nuiubcrs are used together, the last only has the

wikceuma

as,

noijpa saijpa iyamni, tweiiti/-third ; opawiijge

iake noijpa, one hundred and twelfth.

ADVERBS.
($i

86.

There are some

adverl)s, in

from other parts of speech

not

is

now

very

common

use,

whose derivation

apparent, and which

may

therefore

be considered as primitives; as, eca, when; kuya and kun, under, helow
kitaijna, a little, not much; nina and hiyca, very; ohiijni, (dways: saijpa,
more; taykan,
87.

wifJiout, out

But adverbs

in

of doors ; wayna, now, etc.^

Dakota are, for the most part, derived from de-

monstrative pronouns, adjectives, verbs, -awX oihev adverbs ;

and

in

some instances

from other parts of speech.

1. Adverbs are formed from de,mo}istr(itive pronouns, by adding 'han' and
hai],'
ken and cen,' ketu and 'cetn,' 'en,' 'ki' and 'kiya,' 'ci' and 'ciya.'
() Bv adding 'han' and 'liaij;' as, de, this, dehan, here, now: he, that;
ka, that, kalian and kahai}. then, there, so far. The forms
liehan, there, then
dehay and hehaij are used with a slight ditference of signification from
'

'

'

'

'

'

dehan and hehan; the first indicating place and the latter time."
(b) By adding 'ken' and 'cen;' as, kaken, in this manner;

eca,

when;

ecaken, whenever, always; decen, thus ; hecen, in that way.

A. L. Riggs suggests that eca ha.s the force of tchen only by positior, and that eca and eOe, ca
are fi-equentative particles, akin, in radical meaning, and perhaps in origin, to ' ake,' again.
-In the cognate langnages. time; words and space words are not fully ditfereutiated. Thus in

'

and

<5e

(fegiha. ata"

fi,

hou- longf

how far f iihenf

J. O. D.

ADVEEBS.

By

(c)

in this

adfling

way ; hecetu,

By

(d)

kern

"

and

By

adding

'en,' in, iu a

adding

manner; decetu.

that

hi

fuiitracted form; as, de,

]<.an, //n<ter;

den, here

this,

tukte, which f tukteu, where f

and 'ei,' 'kiya' and 't'iya;' as, ka, that, kaki and
and deciya, here.
Adverbs are formed from adjectives, by adding va as, waste, r/ood,

kakiya, there; de,

2.

kaketu.

sn, thus.

he. (hat; hen, there; ka, that,

(e)

n'etii:' as.

52

'

ki

this,

'

deci

'

wasteya, well;

sica, had, sicaya,

'

hadly ; taijka, ureat. taijkava,

(jrcathj, exten-

sively.

Adverbs are formed from

3. (a)
to

iyuskiyyag,

rejoice,

obsolete verb 'taq' (as they

to tell

lie,

use

taijyay,

ataij, to

well,

may

as, ivuskiij,

be from the

regard, take care of): itoijsni,

itoijsniyaij, falsely.

Some

(6)

still

hx adding 'vay:'

verbs,

rejoicingly, gladly;

are formed

by adding

ya

"

alone

aokaga,

as,

to

tell

falsehood about one, aokahya, falsely.

In a few instances adverbs are fonned from

(f)

as, iuahni, to be in

haste,

verl).s

bv adding

na:'

'

inahuina, hastily, tempejrarily.

Adverbs are fonned from otiier adverbs-.

By adding 'tu:' as, dehan, now, dehantu. at this time: hehan, then,
hehantu, at that time ; tohan, when
tohantu, at irhat time f
(b) Other forms are made liy aiding ya to the preceding; as,
de4.

(a)

.**

'

'

hantuya,

thus,

here

Otliers

still

hehantuya.

there

de^etiiya, so

toketuva, in what-

ever way.
(c)

are

tuyaken, toketuyaken.

made by the fuither addition of -ken:" as. dehanThe meaning appears to Ije substantialK- the same

ken as before.
Adverbs are formed from other adverbs bv adding \-aij
as,
dehan, now, here, dehaqyay, to this time or 2)lace, so far ; tohan, when f tohaijyaij, as long as, how long f ohiijni, always, ohiquiyai), ./or ever.
(e) Adverbs are formed from other adverbs by adding
tki\a
as,
kun, below, kuijtkiya, downwards ; waykan, above, waijkaijtki^a. upwards.
o.
Some adverbs are fonned from noinis.
(a) By prefixing a
and taking the adverbial termination va
as,
after the addition of

'

'

(d)

'

'

'

i)i

hill,

apahaya,

'

'

paha, a

hill-like,

convcrly

.-

'

wanica. none, awanin and awauinva.

a destroying way.
(b)

B}- suffixing 'ata' or

hack at the

Words

'

yata,' etc.:

as. he, a

hill

or ridge, hevata,

hill.

so formed

may be

called preiiositiunnl nouns.

See

!1.

DAKOTA GKAMMAK.

52

AND ETHNOGKAPHY.

TEXTS.

A(l\evbs are derived from preposit'wm.

fi.

By

(a)

adding-

'

t,u

inahetu and mahetuya,

By

(h)

adding-

'

'

or 'tuya;'

mahen.

as,

or

ni

iritliin,

inahoiitu or

iinrdnllj/.

wapa

as,

'

ako, hcijond, ako\va))a, njiiranl:

iiialicn, in,

nialienwapa, inward J if.

TKEPOSITIONS.
8S.

What

(fl)

(See

(b)

186.)

are

named

languages are in
nouns whieh they g-overn.
be divided into separate and ineorporafccl

prepositions in other

post-positions, as ihejfolhir the

Dakota properh-

may

Prepositions

SEPARATE PREPOSITIONS.
89.

akan nawaziij

as,

maza

kagapi (that iron of

oij

tlie nouns which they

I stand upon wood he

separate prepositions in Dakota follow

The

govern;

c'aij

(irood upon I-vfaiid),

is-inade),

that is

made of

The following

iron.

are the principal separate ])re])ositions, viz:

alina, u-lth

ctkiya, toirctrds

oin. irith tlinii

akan. on or iqxm
ako, beyond

etu, at

oij.

kalula.

near

Inj,

of nv from,

opta.

to

him, her, or

elina,

amongst

kivi, n-ifh

ekta,

at, to

inalien, irithin

tai)liai)./ro

olma,

yata.

en,

i))

Some

sai)])a. tiei/onrJ

//

in

olioiiini,

etaijliaij,./Vo(

iritli.for

tliroiic/h

at.

onmnd

of these are (luite as often used as adrerhn as prcponitionx.

INCORPORATED PREPO.SrriONS, OR PREPOSITIONAL PARTICLES.

iM). These are sutfixed
and prefixed to adverbs, etc.

to nouns, prefixed to or inserted into verbs,

\^

91. Tlie ])repositions suffixed to

at or on

as, tiijta, prairie, tiijtata, at

at the field ;
i.,

cai), n-ood

contracted,

is

liill

nouns are
o)i

or

'

the prairie

or iroods, caijvata, at

ti,

and ata or 'yata,'

maga, a field, magata,

ta,'
:

iroods.

tlie

suifixed to a few nouns; as,

These formations niav

lieyata, (d the

or

'

The

"

preposition en,

a house, tin, in the house.

also l)e regarded as adverbs;

as, he, a hill

or ridge,

tiaek Jnnii.

Kiggs suggests tliat this class of words should he denominated prrponouns or adverlnal nouns.

T. L.
sitional

02.

The

prepositions

'

a,'

'

e,'

'

i,'

'

o,'

instead of being sutiixed to the

noun, are prefixed to the verb.

1.

(rt)

The

prepositicm

'a,'

on or up(i,

is

prol)ablv a

contraction of

PKEFOSITIONS
'akan,'

and

aiuaui,

to

The

(h)

fixed to

eyuhpa,

preposition

some

The

cekiya,

to

prepo.sition

thing in something

The

'

kaga,

to

'

'

la;/

'

o,' in, is

huaka,

as,

means

with, for, on account oj

pray for a thing.

to

a contraction of

oluia,'

'

yo

to

found

is

to

in

place a

else.

'

ki

'

and

'

t<

>

or inserted into verbs,

kici.'

means

Ki,' as a preposition incorporated in verbs,

to

and

place or lay down, ohnaka,

to

prepositions wliich are either prefixed

make, kicaga,

kihuwe ya,
(b)

aalk,

to

probably from ekta,' and is predown anything one is carrying,

at, is
to

of verbs; as, mani,

ivalk on a log.

prefixed to verbs

'

in the pronouns' place, are

(a)

or

yulipa,

pray, icekiya,

a large class of verbs;

2.

e,' to

'

as,

preposition

The

(rf)

verbs;

number

lay doivn at a place.

to

(c)
as,

prefixed to a very large

is

walk on, caijkaga amawani,

53

ON.I CN^CTIOXS.

make

to

to

huwe

one;

ya,

to

yo

to

to

ox for

as,

briny anything,

briny a tiling /o/- one.

'Kici' incorporated into verbs,

means ./b/-;

as,

kaksa,

to

chop

off,

as

chop off for one.

adverbs giving them
93. The preposition 'i' is prefixed to a class of
to or connexion
relation
expresses
it
In these cases
the force of prepositions.
or place;
time
any
/rt/\/)-OH<
itehaij,
tehaij,yrtr,
noun;
as,
preceding
with the

a stick; kicicaksa,

to

These adverbial

heyata, behind, iheyata, back of something.

])repositions

are such as
iako. beyond

ihukiiya, under

iakan, tqxm

ilieyata, Jjehind,

ikaijyeta,

ia-skadaij, near to

icalida, by,

near

doirnfrom

ikiyedaij, near to

to

far from
itokam, before
iwaijkam, abore
itehan),

back of

beyond

iyoliakani, after

iyotabedaij. beticeen

ihakam, behind
ihduksaij, round about

isaijpa,

itakasaijpa, over from

iyotabepi, between

ihektam, beliind

itaijkau, icithout

iyotakoijs, opposite

to.

COXJUXCTIONS.
94.

Conjunctions in Dakota, as in other languages, are used to conas, waste ka ksapa, r/oo(/ // wise; wicasta siceca

nect words and sentences;

koya, men and children: ''Uqkaij Wakaytayka, Ozaijzaij kta, eya:

ozai)zaij," And God said, 'Let liyht be:' and liyht was.
95.

The

following

is

list

ui)kaij

of the principal conjunctions, viz: uykaij,

ka and ca, and; ko and koya, also, and; uijkaijs, kiyhaij and ciyhaij, kinaharj and cinahar), if; esta and sta, kes and ces, kes and ces, althoayh; kaes
and caes, kevas and ceyas, even if; ka is, or; tuka, bid. For uijkaij and
uqkaijs the Titonwaij say yuijkaij and yuijkaijs, for "ka" and '(a' they use
'na,'

and

fur "ka

is,'

'na

is.'

DAKOTA

54

(iliAMlVIAL', TE>:TS,

AKD

ETIINOCKAI'IIY.

INTEIMECTIONS.

Those

even to classity, Dakota interbe arranged under the following

difficult to tran.slate, or

very

^ 96. It is

jections.

common

in

may

nse

heads, according- to the emotions they express:

Paw

yuij

Bef/rct

wiyswi

oli ! oji

liehe! hehelie! huijlic! liuijlnnjhe!

hopidaij

Smyrific:

hojjidaijniye!

i^anaka.' nmulerful! siuprisii/f/! asfonishinf/

Attcniion

a! e! lies! liiAvo! ilio! itol

//

.'

<ila.'<!

hopidaijsni

fndi)!

mah! tuko!

iijah!

inama!

iijyuij!

hidi-nl!

waij! hark! look! sec!

behold! halloo!
SeJf-praise: ihdataij
Affirm(dioii

nakas! nakaes! itidcrd!

Dishclirf:

(Yankton)

/r'.'

'Eva,'
jection,
'

ihdataijl'i

/^w/sY."

eze!

trid//!

lies!

yes!

hiqte! ho! hoecah

iyesnica! oho! taze! or tase!

fudge! yon doiPt say so!

when

xised at the Ijeginning- of a

and seems

to

mean

phrase or sentence,

is

an

inter-

nothing.

"Boast" iloi'S not jqipear as an iiiterje<tion in Websters tlictionary, nor in that of tin- Century
As ilidataij means lie jiniiyfs himself, he huastti, a lietter translation is, <> liiiii' hi- hoiixts!

Conqianv.
J. o.

ecahe! ecas! ecaes! ces! eliaes! ohtakaes! cyakes! eyakes!

1).

SYNTAX PEOXOU^^S.

CHAPTER

T T

SYNTAX.
PRONOUNS.
PERSONAL PRONOl'NS.
rronouna.

Itivorpiiraifil

97.

incorporated pi-oiioiius are either prcjixcd

The

verbs, a<ljec-tives,

sueli

as

necessarilv i)refix the iironoiuis:

etc.,

or inserted into

POSITIOX IX A'ekbs.

1.

Monosvllahic verbs,

98. 1. (a)

to

and nouns.

htanic, da,

as, l)a, to

niayalw

ask for,

tt)

thou

(iiir-fhoii-tilaiiirst).

blame st me.

Those verbs which are fomied by adding- the prefixes ka and

and also the possessive forms in 'kpa' or 'tpa,' hda,' and 'lidu,' have
'

(h)
'pa,'

'

'

the pronouns prefixed;

to

as,

kaksa,

to

an

cut off with

part with anything, wapagaij, J j^ai't

part with cue's own, wakpagaij, I part with

pag-aq,

mm. wuhdnta. /
(r)

prefixed

as,

otvn

hduta.

cat one's

t>,

cat m>i oini.

Other verbs, whose

;

my

wakaksa, I rat ojf

kpagay, and tpagai),

axe,

ivith

to

daka,

to

initial

esteem so,

letter

is

or

'

wadaka, / esteem

so

k,"

pronouns

liavc the

kaga,

to iind.r.

yakaga,

thou makest.

lar

(d) For the forms of the sulijective pronouns of the first i)erson singuand the second person singular and plural of verl)s in ya and yu,'
'

see 39. (h), 50.

2. (a) All verbs

commencing with

the pronouns immediately after

loiv ;

excepting

(h)

The

plural,

pour

'

as,

uijk,'

hind; apahta,

as, kastaij, to

out in, owakastaij,

to

which

a ^owel

vowel:

prefixing of the prepositions

the place of the ijronouns;

okastaij, to

tlie

person
But ouypapi is also used.

tlie first

papi, wefoUoir.

'

'

'

opa,

which
a,'

pour

'

e,'

out,

is

not a prefix, insert

to fotloir.
is

'

i,'

bind on.

'

o,'

,fot-

does not alter

wakastaij,

1 pour aid in; pahta,

bind on, apawahta,

owapa, I

prefixed: as, uijko-

to

I pour

hind,

out;

pawahta,

J)AK()TA (ilv'AMMAR, TEXTS,

5()

AKD ETHNOGKAPHY.

Verbs formed from verbal roots and adjectives by prefixing ba,'

'na,' take the pronouns after the prefix; as, baksa, to cut off wifli
a knife, bawaksa, / cut off; boksa, to shoot off, as a Hmb, boyaksa, thou
shootest off; naksa, to Irreak off witli fJie foot, nawaksa, / break off with the foot.
ni,' or
c,'
s,'
n,' have the
{(J) Other verbs wliose initial lettei- is
'

(c)

'bo/ and

'

'

'

'

pronouns inserted after the first svllable as, capi'i, to titab, cawapa, / stah ;
Pahta, to bind or tie, also inserts the promani, to w(dk, inawani, / icalk.
;

nouns

after the first syllalde.

Verbs that insert or prefix the j)re])Ositions ki and kici,' take the
pronouns immediately before the pi-epositions. (See 40. 5. a. b.)
(f) Active verbs formed from other verbs, adjectives, or nouns, by
adding the causative 'kiya' or ya,' take the pronouns immediately before
the causative; as, wayvagkiya, to cause to see, waijyagmakiya, he causes me
to see; samkiya, to blacken, saiuvvakiya, I blacken; caijtekiya, to love, cai}tewakiya, / love any one.
(//) The compound personal and reflexive pronouns ( 24) occupy the
same ]dace in verbs as do the ordinary incorporated pronouns; as, wastedaka, to love, wa.stewadaka, / love anything, wastemicidaka, / love lui/self.
'

(r')

'

'

'

I'OSIIION IN AD.IECTIVES.

L'.

99.

1.

The pronouns

(fl)

verbs and adjectives;

)iii/

body

The pronouns

numerals;

are prefixed to

yazM),

i/ood,

to be

what may be called adjective

sick; taqcai;) mayazaij, (bod// me-sick)

niwaste, (thee-good^ thou art

'ma,'

'

ni,'

am

as, inawaijzidaij, /

and

'

un

'

tjood.

are prefixed to

the simple

one; ninoij[)aj)i, jiou are two; uijyamnipi,

three.

{a)

2.

fixing

waste,

is sick;

(b)

we are

as,

'

But

wa,' or

wa)-azaijka,

to

assumed the absolute form by precommences with a vowel, the pronouns are inserted; as,
sick, wamayazaijka, / am sick; asni, to get well, amasui, /

if

the adje('ti^'e verb has

if it

he

have recovered.
(b)

Waoysida and

accustomed

Avacai)tkiya,

and perhaps some

to call adjectives, insert the

pronouns;

others,

as,

which we are

waoijsiwada, / ai

merciful.
S.

lOO.

1.

()

The

Position in Nouns.

])ossessive jtronouns are

always

j)refixed to the noun.

(See 21, 22, and 23.)

(b) When a noun and pronoun are joined together, with the substantive

verb understood, the incorporated pronoun

is

prefixed to

some nouns

SYNTAXPKONOUXS.

57

and inserted

in others; as, nisuijka, {ihe(--doy) thou art a dog; winioasta.

{thee-man) thou urt n matt: Dainakota, {me-Dukotu) I (dd a Dakota.

lu some uouiis the pronoun may be placed either after the first or second syllaaccording to the taste of the speaker: as. wicaliiijca, un old mini, wimaealiiijca or
wicamaliiijca, I am an nhJ man.
ble,

When

(c)

a uouu

pronoun

is

tive;

nape niasuta

as,

hand

required,

it

used with an adjective or adjective verb, and a

be prefixed either to the noun or to the adjec-

is

may

(liai/d

iiir-liard),

or niinape suta, {mii-haiid hard) nn/

hard.

is

In nouns compounded of a noun and adjective, the place of the probetween them: as, Isaijtaijka, {kn'ifr-hig) an American, Isaijmataijka,
an American.

2.

noun
/

a)ii

is

4.

Position-

with Respkci to Each othkr.

101. 1. ^^'hen one personal ]>ronoun is the subject and another the
object of the same verb, the first person, whether nominative or objective,
is

placed before the second;

as,

mayaduhapi,

uijniyuhapi (we-thee-hare or we-you-hnve)

/re

(jne-you-have) you have

hare thee or

ire

Wica, the objective plural of the third person, wlien used

2.

with other pronouns,

is

placed

first:

as,

me;

hare you.
in a

verb

wicawakaska {them-I-honnd), 1

bound them.
XfMBER.
<*

l<-_'.

have the

when intended to express plui-ality,

attached to the end of the word, whether
wayazaij, he is .sick, wauijyazaijpi, ire are sick;

Incorporated pronouns,

})lural

termination

verb, noun, or adjective

as,

j)i

wakaga, I make any thing, uijkagapi,

siujkepi, thy doys or your day or days;

u-e

make; nitasuijke. thy

dog,

ni waste, tliou art yood, niwastepi,

uita-

you

are good.
Separate Pronounn.
^

103.

The

separate personal

pronouns stand

first

in

the clauses to

which thev belong.

()

They

stand

first in

composed of a pronoun and noun,

miye Isaijmataijka, / am an American;

})ropositions

or of a pronuon and adjective:

as,

uijkiye uijcuwitapi, we are cold.

(b) In a proposition composed of a pronoun and verl), whether the
pronoun be the subject or object of the Aerb as, uijkiye uij>-aijpi kta, we
will yo; miye inakaska {me he-bound), he bound me.
;

The .separate pronouns are not needed for the jjurpose of showing the person and
number of the verb, those being indicated by the iucori>orated or article pronouns, or

DAKOTA GEAMMAE,

58

TEXTS,

AND ETIINOGEAPHY.

inlitixion of the verb; but tliey are frequently used for the sake of emphasis; as,
uisuijka he kupi he; hiya, he miye maknin (tky-hrothcr that was-givenf no, that me
me-wa^-giren), wati that given to thy brother .^ m>, it was given to me; ye ina.si wo; hiya,
miye mde kta {to-(/o me-eommand ; no, me I-go tcill), send me; no, T will go myself.

(c) Wlieu a separate })roiiouii is used with a noun, one l)eing- tlie suliand the other the object of the same verb, tlie pronoun stands iirst as,
miye mini waciij (tne water I-imnf), I imnt water; niye toka kiy niyuzapi
But when the pronoun is the
(jjou enemij the jian-tooU), the enemies took i/oti.
object, as in this hist example, it may stand after tlie noun; as, toka kiij

ject

uiye niyuzapi

(cyiemij the

yon

yoii-took), the

(d) In relative clauses, the separate

enemies took you.

pronoun

is

placed last

as,

wicasta

he miye {man came that me), I am the man, who came; onieiyapi kiij
hena uykiyepi (you-help the those we), we are they n-ho help you.
(e) The adverb 'hiijca' is often used with the separate pronouns to
render them more emphatic; as, miye hiyca (me very), my very selfa niye

hi koi3

nitawa hiqca (thee thine very), truly thine own.

(/) In answering questions, the separate pronouns are sometimes used

tuwe

alone; as,

hecoij he; nii3-e,

irho did

J;

that':'

tuwe yaka he; niye,

But
whom, dost thou mean f thee; tuwe he kaga he; iye, who made that f he.
more freciuently the verb is repeated in the answer with the pronouns;
he tuwe kaga he: lie miye wakaga (that who made? that me J-made), who
made thatf I made it; tuwe yaka he; niye cica (/r7;owt meanest-thouf thee,
I-thee-mean), irhin dost thou mean? I mean thee.
101. When the separate ])ronouns are used with vei-bs or adjectives
as,

the plural termination

(a)

When

is

attached to the last word.

the pronoun stands

tive; as, uijkiye ecoijkupi,

ire

did

first, it
it;

is

attached to the verb or adjec-

niye yakagapi, you made

it;

niye

niwastepi, you are yood.

(b)
as,

When

the pronoun stands

tona waoijsidapi

they

who are

kiij

last, it is

attached also to the pronoim

lieua niyepi (as-many merciful the those you), you are

mercifut.

Agreement of Pronouns.
105.

Personal pronouns, and the relative and interrogative tuwe,

who, refer only to animate oV)jects, and agree in person with their antecedents, which are either expressed or understood

de

mi^-e, this

mine

hi'

is

I; he Dawid tawa,

tuwe tawa, whose

is

thatf

that

is

DairnVs

he tuwe, irho is tJiatJ'

he miye initawa, that is

as,

SYNTAX -I'KONOIINS.

'

OmiJision

Tlic tliird pt-rson, beiug-

lOG.

commonly

/'

occurs,

I'ronounx.
t'onii

tlie

seldom distinguished by

is

59

which most

exjn-cssiou

ot"

tlie

use of jn'onouns.

no incorporated or article pronoun of the third person,

wica and ta.' (See IS. 6, U). 4, 23. 1.)
(b) The separate pronoun 'ive' of the third person, and its plural
'ivepi,' are frecjuentlv used in the subjective and sometiuu^s in the objective
Qi) Tliere

1.

is

or plural, exce])t

eitlier singailar

'

'

'

case.

Hut ordinarily, and always except in the above cases, no pronoun

is used in Dakota; as,
siyo waij knte ka o (f/ron si'

2.

of

third person

tlie

shot

and

killed),

U ; suktaijka

he shot a grouse ami killed

hdejii (horse the caught

and

tied plaerd), thig laiight

kiij

yuzapi ka kaska

and

horsr

tJic

tied him.

Repetition of I'ronoun.i.
107. 1.

porated

In

tlic

siil))('cti\

pniuduus of the

2.

and

as, tataijka kiij

them-T-killed),

waijmcamdake

I saw

the buffalo

(b) So, too, in adjective verbs:

3.

incor-

must

be

wahi. ka waijmdake, ea

and I saw, and I conquered.

'Wica' and other ol)jectiye incorporated pronouns follow the

thee-feeble), thou art

sive

as,

jutsohs

/ came,

()

same rule;
I-sair,

second

and

lirst

repeated, as in other lanuuages, in each verl)

ohiwava,

by conjunctions, the

case of verbs (-(Uinected

Two

pronoun

or
to

tlie,

them-

killed them.

as, oijnisike

ea nisihtiij (thee-poor and

poor and feeble.

more nouns connected

lie

ca Avicawakte {bafalo

and

used with each;

l)y

as,

conjunctions recpiire the posses-

nitasuijke ka nitamazakaij, thg-dog

anil tlii/-gun.

DE3I0>STRATI"VT; I'RONOI'NS.
IDS. Demonstrative pronouns may generally l)e used in Dakiita
wherever they woidd be re([uired in English.
1. "When a demonstrative pvououu forms with a noun, ])ronoun, adjec-

tive, or verl)

propositi(n of whicli

it

is

the subject or object,

it is

placed

dena wasteste,
these are good ; he mayaku (tliat me-thou-gavest), thou garest me that.
2. But when used as a quaMcative of a noun, or noun and adjective,
as, wicasta kiy liena (man the those), those men ; wicasta
it is placed last

fii-st;

as, lieua tataijkapi, those are

oxen; de miye, this

is

waste

kiij

dena

(inan good the these), these good men.

109. The demonstrative pronouns 'he' and

where personal pronouns would be in English as,
;

liena

ate

'

are often used

umasi

kiij

he wica-

DAKOTA GEAMMAR.

60
yadapi

TEXTS.

AND ETHNOGRAPHY.

my father

declaret)i),

110.

irlio .sent

sent vie,

him

nie

lie

me-

English:

in

father

niij

beareth n-itness of me.

Demonstrative }irouuuiis are often

would not be required

took). I tool:

he niahdaotaqiij

kiij

who

(^father me-sent the that

sni (^father mc-seut the ihat ye-beJierc not),

ye believe not; ate uinasi

Dakota when thev

u.sed in

as, isaij kiij

he iwacu {kmfe

tJie tliat

I-

hvife.

tlie

REI.ATTVK PRON()r>,S.
111.

and

relatiA'e

1.

Tuwe,

phrase or sentence;
ciy,

IV hat

iclio,

and taku,

ichat,

are used, both as interrogative

pronouns, and in both cases they stand

tuwe vaka

as,

he,

whom

at the

beginning of the

meanf taku odake

dost thou

thou relate st.

tuwe and taku are often used as

and the latter, sume thhiy: as, tuwe
he manoy, someone has stolen that; taku ivewava, / have found somethiny.
daij .suffixed, tuwe mav be rendered
(6) In negative sentences with
no one, and taku notJiint/: as, tuwedaij hi sni, no one came (lit. some-little-person came notf, takudaij duhe sni {some-little-tliiny thou-Jntsf not), tJiou hast
nothiny.
See 2.5. 8.
112. It has been shown ( 2o. 1) that compound relative pronouns
are formed by joining kasta or kakes to 'tuwe' and 'taku;' as, tuwe
2.

()

In affirmative sentences,

nouns, the foi-mer lueauing

sor.ie

'

'

'

'

person,

'

'

'

'

'

'

kasta hi kiyhaij he

waku

comes I

him; taku kasta waijmdake

will yire

ever I-see

ever

if,

it

to

kta (^whoever comes if that I-yive will), if anyone

I-shoot uillf if

ciijhaij

see anythiny I will shoot

it,

wakute kta (^what/ tviU shoot what-

or

see.

ARTICLES.
Jh'fiiiite Article.

I'osmox.
^ 113.

article

wicasta
2.

1.

AVhen a noun

is

used without

innnediately follows the noun:

kii]

waste Qnan

When

noun

article follows the

is

the yood), the

as,

man

is

an\- (|ualiticative, the detinite

maka

kiij

(cartli

tJw),

the earth;

yood.

used with an adjective as

adjective; as, wicasta waste

kiij

(pialifving term, the

(nuu/ yoad the), the yood

man.
3.

When

the

adjective, adverb,

noun is followed by a verb, an adverb and verb, or an

and \erb, the definite article follov\-s at the end of the

and is generally rendered into English by a demonstrative or relapronoun and article; as, taku ecamoij kii; (what I-did the), tliat u-hich I
did; wicasta sicaya ohaijyaijpi kiij (men badly do the), the men ivho do badly;
phrase,
tive

SY>"T AX ARTICLES.
wicasta sioa sioava oliaijvaijpi

kiij

61

(men had hadhi do

the), the

had

irho do

ie)/

badlif.

The

^ 114.

?ious

tlie

ctt'

past ten.se, 'koij

place of the definite article, and are rendered

as,

wicasta

11.1.

be in

waymdake

cikoij, fhr

man whom I

'

and

by

'

Bnt

also occurs in inanv places

it

are used iu the

and

ai*ticle

relative

saiv.

In general, the definite article in Dakota

Eugli.sh.

cikoij,'

the

used where

is

where

it

in English

would
not

it is

admissible.

used

(a) It is

witli

nouns that denote

class:

wicasta

as,

naziypi (men the uprigld staud^, men stand upr'ujht ; suktai]ka

(Jiorses the sirift^, horses are sir iff

or rnn

It is often used, as in (rreek.

(h)

wowaste

(goodness

kiij

liosdan

duzahaijpi

fast.

French,

etc.,

(foodncss: woalitani kiij

the'),

kiij

kiij

with abstract nouns

awihnuniwicava (sin
;

as,

the

destroifs-them), sin destroys them.

(c)

used with a noun

It is

in the vocative case:

wo

(earth the hear-thnn),

bv

possessive or demonstrative pronouns: as, ninajie

(rf)

As

in fTivek

hand; wica.4ta
(e) It is

and

it is

the this), this

as, kagajii kiij, the

vahi

icalkinf/:

kiij

luaka

kiij

uahoij

used with uoiuis which are qualified

kiij (tliii-hand the), thi/

man.

often used with finite verbs, gi^dng to

:

as.

hear!

Italian,

de (man

kiij

or vebal noims

our

earth,

them

the force of gerunds

malinrj: mauijnipi

ivomakipi (thou-eome

tJir

kiij

(n-e

mi'plea.^es).

nalk
th//

the),

cnminq

pleases me.
116. In Dakota the definite article is sometimes omitted where it
would be required in Englisli.
(a) Nouns governed bv prepositions are geiierallv used without the
article
a, coqkaske ekta mda (r/arrison to I-f/o), I am going to the garrison :
car) luahen wai (wood into I-went). J nn/f into the woods; tiijta akan muqka
:

(prairie upon I-lie),

(h)

lie

upon

the prairie.

Proper names and names of rivers and lakes are conmionly used

without the article:

as,

Wakpa-minisota,

Minnesota river; Mdeiyedaij, Lac-qui-parh'.

(e)

When

possessed
sion

Tataijka-nazii} (hajtido-sfands), The-standinfi-htiffalo:

two noitns come together

kir), the

Froich.

in the relation of possessor

and

68), the last onlv takes tlie article, or rather the entire e.xpres-

rendered definite bv

is

ihupa

('^

the

thill

a single article

of the cart;

placed after

Wasicuij wicastayatapi

it;

as,

caypahmihrna
King of the

kiij, the

DAKOTA (IRAMMAR.

62

TEXTS,

Iitdlfillltr

117. Tlu' iudi'tiuitf artick'

use extends

(boy ),

hoksidaij waste waij

ho//;

Sometimes both

case the detinite

waste

kiij lie

is

kaga

ii

it

"). "

(//"// //"""'

b\- the relative (.see

//ockI flic tjiaf

iiiaih').

>>

tlie detinite,

hoksidaij waij

same phrase,

whieh

in

113. 3); as, wii'asta waij

a //ood

inis

Jic

than
as,

//'/"r/ Im//.

articles are usc(l in the

rendered
(niai/

in its use

follows the same rides:

its

(I

Artiilr.

more limited

is

but so far as
118.

AND ETHNOC.KAPHY.

irho

iiiaii

made

that.

VERBS.
/'ositiiin.

11!).

tliev

Dakota

1.

verlis are

usualK placeil after the nouns with which

are used, whether subject or object: as, hoksidaij

iciilks),

fill'

hoi/ inillis;

Verbs

2.

wowapi

waij dulia (hoolc

ii

kiij

maiii

also are usually placed after the adjectives

which

Q/o//

flic

hast a hook.

flioii-Jmsf). fjioii

(pialify their

and after the adverbs whieh qualify the verbs as.

Waanataij wicasta wayapike ciij lie taijyaij Avaijmdaka {}V(ta)iatau man
eloquent the that ivell I-.sair), I saic Waanatan the eloquent man rrr/i pJahily.
For the relative position of verl)s and personal prououns. see 98.
subjects or objects,

Xumber.
PHRAI..
120.

.V

verb,

object, or Imth:

bv

that

is

its

form, designates the

the sentence, usualh takes the plural endingis

number

of

its

su])ject or

verb, being" the last principal

to say, the

'pi"

when

word

in

the subject or object

plural in signification.
1.

()

When

the subject represents animate objects, the verl) takes the

plural termination: as, manipi.

the

men camr.
(i) But when

tlie suliject iit'a

does not take a plural form for

four

f/roH's),
2.

(a)

four

object of the

made),

God

///'//

its

imlk: wicasta

\"erl)

kiij hi)ti

(man

flir

eame^,

denotes inanimate objects, the verl)

nominitive's sake:

as, (-aij

topa icaga (tree

tree.^ f/roir.

verb also takes the plural termination when

tirst

or second persons:

as,

it

has a plural

Wakaijtaijka uijkag-a|n (dod us-

God made us: Dakota nive Wakaijtaijka

God lores i/ou Dakofas.

(-aijlenicivapi (/>aZ-o^a

//OJ/

you-hves),
(/>)

When

pointed out

by

the plural object

is

of the third person, this plurality

wica, them, incorporated in the verb:

as,

is

waijwicayaka, he

SYNTAX VE KB.
son- them

Hake

Hake

killed three

As

121.

su1)jeet

and

i.s but oue termiuatiou to sigiiity plurality both of the

ambiguity is sometimes the result.
the subject is of the first, and the object is of the second

and object:

as,

When

the

(h)

122.

as,

may

refer either to the subject

wasteuqnidakapi.
.sid^ject

may

Xouns

plui-al

123.

meaning;

^ 124.

thee,

commonly

of multitude

The verb

or

S-ukaij'

is

The verb veva and

'

'

to the sub-

he loves you, or

that.

often used in

its

theij lore i/ou.

require verbs in the plural nimisingular form with a

its

wakiyedaij ota yukaij, there are

as,

oi-

ice lore ijou.

refer either to the subject or the object,

wastenidakapi, then lore

ber: as, ovate hecoypi, the people did

iir lore thee,

of the third, and the object of the second

is

person, the plm-al termination

or to both:

thrrr thfm-iUc<l),

there

person, the plural teriniuation

ject

(Hakr hrar

bear-'?.

object,

When

()

waliaijksira yanuii wicakte

63

tnatiy piyeoris.

derivatives 'iyeya,'

'

hiyeya,'

etc.,

have

rarely a plural termination though used with a plural subject; as, wicota

hen hiveva, mani/

persoiis are there.

125. 1. The dual is used only as the suliject of the verb and to
denote the person speaking and the person spoken to. It has the same
foi-m as the plural pronoun of the first person, excepting that it does not

take the tei'mination

2.

Hence, as

'

this

pi.'

))ron(Hui

is,

in

meaning,

combinaTiou of the

first

and second persons, it can be used only with an object of the third person,
except when, the agent and patient being the same })ersons, it assumes the
reflexive form (\^ 24); as, wastemjdaka, we two (meaning thou and /) love
him; wa.ste^A-icuijdaka, we two

See

love them.

42. 1.

(ioi-ernmeiil.

12G. Active transitive verl)s govern the ol)jective case; as, makaska
{me hiuds), he hiuds me : wicasta waij waijnidaka (man a I-sair), I sair a man.
^ 127.
1.

mav govern two

mav govern two du'ect

Active verbs

verb

When an action onajjart

resented

by an

of the person

spoken

of.

the whole person

is

rep-

incorporated pronoun, and the part by a noun in apposition

with the pronoun;

as,

nape inavaduza (hand

by the hand, or thou takest

main.'

is

objectives.

objects or so-ealled accusatives.

my

haml.

me-thoa-take.vt), thoa takest

Compare the French, 'me prendre

me
la

DAKOTA

64

GRA3r:\rAE, TEXTS,

AXB P^THXOGRAPHY.

A verb may govern a direct nbject or aecusative ;niil an indirect

answering to a dative.
(d) When one of the objects is a pronoun, it must be attached to tlie

2.

obje('t

wowapi kii} he mavaku kta (hook tlir that iix'-fhou-ffirr irilt). thou
me tliat hook.
is usually placed
(Ji) But when both the objects are nouns, tlie in(Urect
before the direct object; as, Hepaij wowapi yaku kta (He/un/- hook fhou-r/ivp
Hepi taspaijtaijka wan liiyukiya wo (flepi
wilt), thou tvilt f/ire Hepaii a hook
as,

verl);

wilt f/ive

Hepi an apple.
Transitive
verbs wuth the prepositions 'a' or 'o' prefixed may
128.

govern two objectives, and even three wlien two of them refer to tlie same
ap})Ie

toss), toss

jjerson or thing; as, sina

ered thee

poured

tcater

anicalipapi Qtlauket the on-thee-taid),

kiij

a hlaiiket: mini

ivith

on

iiiij

))a

amakastaij

(initi-r

head

the;/

cov-

oit-iiie-poi(rcd),

lie

head.

129. Intransitive verbs, with the prepositions 'a' or 'o' prefixed,

govern an objective case; as, mani, to n-a/k, cai]kit kiij omani (road the iitivalkK),

iridks

lie

I-stand),

the road

'in

stand,

mi the

haij, to stand,

Z'o.v.sv'.ss/fv

in

kiij

awahaij (earth

flir

on

Form.

is used whenever po.sses.sion or property

^erv important in the Dakota language. For the ways
which the pos.sessive form is made, see 39. 3.

130.

is

maka

eartJi.

indicated,

This form of the verb

and

is

The use of this form of the verb does not necessarily e.\;cliifle the possessive pronoun, but renders it superfluous; as, nape yahduzaza (/(/ rf fhou-wasliest-ihine-own),
thoH ilost trtisti thy hands; ninape yahduzaza is also correct. The occurrence of the
pos.sessive pronoun docs not render the possessive form of the verb the less necessary.

I Dijii riifirr.

131. 1. In prohibitions the imperative mode is often indicated by the

adverb 'ihnuhaij' placed before the verb, with 'kiij' or 'kiyhaij,' 'ciij' or
'ciijhaij,'

following;

wicayadapi

common
2.

ihnuhaij
not

heliere

hecanoij
it.

kiij,

This

is

do
a

not

do that;

ihnuhaij

stronger form than the

imperative.

When

two

iq) thif

A'erbs in the imperative

used without the sign;

tied mid iralk.

tions, the first is

wo, fake

as,

kiijhaij, do

mode
as,

by conjuncehdaku ka mani

are connected

owiijza

kiij

VERBS

INI-

INITIVE SLBJUNCTIVE.

65

Injiiiitivc.

132. 1. Verbs in the

which they are governed;

thou hast come

2.

of the infinitive

used where the

being- often

(I-go I-desire), I desire

3.

as, caij

wood; he ecorj

cut

to

The use

The

in English; that

is, it

mode

infinitive

in Dakota is limited, the tiiiitc verl)

would be in English: as, mda waciij

to go.

mode can

infinitive

mode immediately precede those by

kakse yahi (wood to-cut thou-haM-come),
cisipi, / told you to do that.

iutinitive

not be used as a noun, as

it

can not have anything predicated of

phrases, "to see the sun

is

pleasant," "to

verbal nouns or gerunds are used;

as,

walk

is

fatiguing."

wi way3'akapi

seeiny the that pleasant), the seeing of the sun

is

sometimes
it,

is

as in the

In .such cases

he oiyokipi (sun

kii}

pleasant.

SuliJHHctivc.

133.

What mav be

called the subjunctive

of conjunctions which follow the verb.

Kiijhaij

1. (ff)

and

its

(See

\\

mode

formed bv the aid

is

42.)

derivatives, ciijhaij, kinahaij,

and

rinahaij, usuallv

refer to future time, future events only being considered as uncertain

contingent;

as,

yahi

kiijhai;)

mde

kta, if thou come,

and

go.

u- ill

But 'kiijhaij' does not always rentier the .sense subjunctive, it beinj;' sometimes
used as an adverb of time, especially when preceded by tolian; as. tohan yahi kiijhaij
mde kta, when thou contest, I will go.
(/>)

When

monly used:
fess

is

spoken of as uncertain,

'

heciijhaij

hecanoij heciijhai) ecen ohdaka wo, if thou didst

'

is

com-

that, con-

it.

2.

The conjunctions

though, are also

wicayada
sni,

anything past

as,

esta,

sta.

kevas, and kes, signifying

used to form the subjunctive mood:

as,

tliough, al-

ocicivaka esta

I tell thee, thou dost not believe ; hi kevas kici mde kte
I will not go- with him amapa kes en ewacaijmi sni,
I paid no attention to it.

sni, although

though he come,

though he struck me,

,-

3. Uqkaqs, if, usually relates to past time or to something already

known, and is used to state what would have been the case if the thingmentioned had been different from what it is. It is usually followed by
tuka, hut; as, miyecicazitzu uykays cicu kta tnka Qne-thou-hadst-paid if,

I-thee-give would hut), if thou hadst

paid mc, I would have given

suktaqka mduha ui)kai}s mde kta tuka

had a horse I would go.
5
7105 VOL IX

(Jiorse I-hacl

if,

it

to

thee:

I-go would hut), if I

DAKOTA GKAIMMAE,

66

TP^XTS.

AND ETHNOGRAPHY.

Opidiirc, I'otcnfinl.

that

The adverb tokiij, oli fliaf! is used with verbs to express strong
which case an 'n' is .suffixed to the verb: as, tokiy niduhen, oli

134.

desii-e

in

I had

etc.

it!

The Dakotas have no way of exj)ressing- fully and forcibly the

The place of the English words ought
as, ecanoy
partially supplied by the word iyececa, Jit, proper

13').

ideas of necessity and ol)liiiation.

and must

is

kta iyececa,
13G.

verb okihi,

that thou shouldst do

it is fit

The

1.

to

l)e

of the infinitive
or I ran do

it

idea of ability or

J.

Inability

form;

finite

r ran ratch a

is

expressed by the help of the

as,

suktaijka

niduza o\\-akhi

expressed either by 'okihi' with the negative

is

I-eatch

{liorsr

liorse.

mawani kta owakihi

'okit])ani;' as,

power

used after other verbs, which are either in the form

or gerund; as, ecoij owakihi (to do I-ohle), I ant utile to do it,
Or
inanipi kiij owakihi {irulkimi the f-able), I ran walk.
(dde,

they are put in a

I-ahle),

it.

sni (I-walk will I-ran not), or,

kta owakitpani (I-walk will T-unahlr), I cannot walk.

'Toka' or

or

'sni,'

mawani

't(')kadaij,

bv the negative 'sni,' is often used for the same purpose;

tokadaij mawani sni (any-waij I-ivalk not), I cannot possihlji wcdk.
or that
3. The word 'pica' is suffixed to verbs to denote possibil it
followed

thing can he done;

But

it

ecoqpica,

as,

can be done; wayyagpica,

it

more frequently occurs with the negative

'sni;' as,

as,

i/

the

it

can he seen.

kahpica

.sni, it

cannot br made.

TENSES.
137.

tense, there

Notwithstanding the Dakota verb has but two distinct forms of

is no difficulty in expressing, by the help of adverbs, etc., all

the varieties of time found in other languages.

Aori.it.

13S.

The

1.

aorist

is

used to denote present time, and g'enerally

needs uo mark to show that the present is referred to, that being u.sually
determined by attendant circumstances or by the context; as, tivata yayka,

nakaha waymdaka,
2.

When

Jir

is at

indicate present time; as,

den

ui],
3.

he

here

is

The

have just seen him.

dehan tiyata

yaijka, he

is

now

i/ct,

is

at the house

used to
hinahiij

/jet.

aorist

present, past,

thr house, I

necessary the adverb dehan, now, or hinahiij,

is

used in general propositions, which apply equally

and future;

as,

sideca

waskuyeca wastedapi,

to

children love fruit.

VERBS: TENSES.

139.

The predomiuant use

1.

beiug always used

it:

ff'ct

Bv

or Jiiiishrd time;

as, ecaiuoij, / liacf

it

dour

waijmx

as,

iioir,

yu.staiji)i, the;/

the aorist e.xpresses ))n-

have now finishrd

it

waijna

iioic fold thee.

In a narrative of past events, 'waijna," together witli the aorist,

(h)

makes what

called the plnperfect tense: as, waijna yustaijpi

is

it

irheii

I arrived.

aorist

wsed

witli tuka. Ind. e.\})resses

had finished

The

3.

to denote past time,

is

Jittishrd that.

the help of the adverb waijua,

ocicivaka, / liave

then

of the aorist

in the uarratiou of past events:

he nidustaij, / have
2. {(()

67

the imperfect tense:

hen wauij tuka

as,

(there

what

is

n-as, l/id

hehan

wai.

sometimes called
not now), I aas

am

there.

Before naeeca, perhaps, the aorist tense

140.

the future

as, iiecoij

shall prohahhi do

is

sometimes used for

masipi kiyhaij, ecainoij naeeca. if they

tell

me

to

do

that,

it.

Future.
1-41.

1.

The

sio-u

of the future tense

is

usually

'kta.'

It

may

be

used with verbs, adjectives, nouns, or pronouns; as, luani kta, he will walk
he waste kta, that will be good; he tiijta kta, that irill hr prairie: he miye
kta, that will he I.

The

2.

future tense

is

something that was future

wai,

were about

the//

to

often used in ijarrating

at the time

mentioned:

come when I arrived

[)ast

as,

events respecting

waijna upi kta hehan

there.

used to denote that a thing would have taken

In this case it is commonly followed
place if something had not prevented.
bv 'tuka," whether the reason is stated or not; as, wau kta tuka, I would

The

3.

futxtre tense is

have conir; n\n kta tuka wicaAvakisica,

would have come, but I forbade

the/j

thrni.

The

4.

future tense with the adverb 'hiijca,'

puqjose, or determination to do a thing;

I want
wished
.').

to
to

(/o:

do

The

if.

ecoij

kte hiijca ecoij {do will

or he did

future tense

in English; as,

wau

it

when

The
there

is

used

kte

to indicate a desire,

liiijca (I-fjo will ver//),

ver// did),

he did

often used Avhere the infinitive

kta owakitpani (I-come

to kill

shall, I-unablc),

it

because he

is

hee kta (murderer the that-be will), that

he will be found to be the murderer.

is

mode woxild be
I am unable to

him.

sometimes used for the

uncertainty about the thing spoken

future tense
is

is

intent ion all//.

come; teyapi kta akitapi, they sought

6.

mde

as,

the

aorist, as
of:

as,

in

German,

tinwicakte

kiij

murderer, the idea being, that

DAKOTA GRAMMAE. TEXTS, AND ETHNOGRAPHY.

R8

When two
may

7.

ka yacevapi

by

verbs in the future tense are connected

a conjunc-

he either with or without the sign; as, niliiijnicivapi kta

or nihiijnic'ivapi ka yacevapi kta, //on irill he trouUcd and

tion, the first

kta,

ivec']).

Xuij" or 'noij'

142.

sometimes used instead of

is

the future tense, in interrogative sentences, and also

spoken of as uncertain;

is

as,

143. Before the verbs

future tense of

nhoidd

'eciij'

person;

tlie first

denoting the future tense;

as,

future

as,

do.

and

'epca,"

mda ke

wau

sometimes marks the

'ke'

epca,

/ will go,

thought

sometimes used
shaU I come f

In interrogative sentences 'hiq'

144.

the sign of

rada nuij he, shall I go? token ecoypi nuq

taijiy sni, tluji kiteir not irhat they

\N

'kta,' as

when something

hiij,

is

I.

for 'kta he,'

AUXILIARY VERBS.

There are several verbs which are used with others as

such as, 'iyeya,' 'kiya,' and 'ya' or 'yaij.'

145.

iaries;

146.

1.

'lyeya,'

when used

and suddenness ;

ideas of completion

witli

other verbs, expresses the additional

2.

Verbs used with

kaptuza,
3.

to split,

'Iyeya'

is

push

put

into

to

'iyeya'

is

often used to

split

it

open.

and adverbs, sometimes with

their taking the verbal prefixes; as,

iveva,

to

put douii: ohna iyeya and

pamahen iyeya,
mahen iyeya. to

anvthing.

147.

cause

way

often used with prepositions

vuhukun

into;

this

'iveva,' if capable of contraction, are contracted;

kaptus iveva, he

and sometimes without

to

iyeya, he made a finish of it;

as, 3-ustaij

kaksa iyeya, he cut it off suddenly. In

give force and animation to the style.
as,

auxil-

'Kiya'

is

do; kahkiya,

used with verbs as a causative

to

cause

to

malr; uaziijkiya.

suffix;

to

cause

as,
to

ecoijkiya,
stand.

to

The

pronouns are inserted before the causative.

Ya' or '3'ai;)' is a suffix which occurs so frequently. an<l whose
148.
use is sometimes so different from that of anv English verb, that it demands
a special notice.
1. (fl) It is used as a causative suffix; as, ecoyya, to cause to do; inaniya,
to cause to wall:.
In this case it always has a noun or pronoun for its object
expressed or understood; as, mani mavavapi, you cause me to waJk.
'

(h)

'Ya' used with adjectives

dye OY paint red; samya,

2.

we

(rt)

It is

makes

of

them

active verbs; as, say a,

to

to blacken.

used with words denoting relationship, wliere

in

English

should employ a possessive pronoun, and seems to have the force of

to

VERBS OF BEPETITION.

69

as, he atewaya (that fnthcr-I-havc), that is nuj father;

mahpiya ekta uaijke ciij (fathcr-toe-have heaven in thoa-art the),

have, or Jiarc for;

Ateuijyaijpi

our Father who art

'Ya'

Qi)
this

Avitli

I have for a

When

in lieaven.

nouns shows what use a thing

is

put

to; as,

de

isai;)waya,

knife; he tiyopayaya, that thou usestfor a door.

'ina,' 'ni,' and 'uy' are used without the probecomes 'yai);' as, ateinavar), he has-me for father
ateuqyaypi, our father.
But when 'ya,' thou or i/ou, follows, the vowel is
not nasalized; as, atemayaya, thou hast me for father; ateuijyayapi, i/ou call
3.

noun

the pronouns

'ya' following', 'ya'

us father.

VERBS OF KEPKTITION.
Rediiplica tcfl

149.

mon.

The

1.

In intransitive verbs

ipsica, to

jump,

laugh often.

on the same
to bite,

ipsijjsica, to

simply indicates a

it

object, or that

a stick in two

often,

to

it

it is

to bite often

or

Dakota verbs
re2)etition

hop or jump repeatedUj ; iha,

In transitive verbs

yahtahtaka,

1 '(>/>.

reduplication of a syllable in

is

verj^

com-

of the action; as,

to laur/h,

either indicates that the action

is

ihaha,

to

repeated

performed upon several objects; as, yahtaka,

baksa, to cut a stick in two; baksaksa, to cut

cut several sticks in two.

Verbs of one

s\'llable are

rarely reduplicated.

There

some verbs whose meaning almost necessai'ilv implies a

and which therefore are generally used in their reduplicated form; as, yuhuhuza, to shake; panini, to jo<i ; kapsiijpsiyta, to
2.

are

repetition of the action

tvhip; yusiijsiij, to tickle ; nasuysuij,

to

struggle, etc.

Verbs signifying to be are repeated to denote continuance; as, den

mai]ka mayke, I continue to stag here; hen dukaij dukaijpi, gou reside there.
150. The use of a reduplicated form of a verb in its proper place is
very important. It is as much a violation of the rules of the Dakota language to use a simple for the redui)licated form as to use the singular for
the plural number.
3.

Verbs
151. 'S'a'
as,

yahi

s'a,

and

ka.'

suffixed to verbs to denote freejueneg of action or habit;

thou eoinest often; iyatoijsni

thou art a liar;

152.

is

n-ith the Suflixes 's'a'

wamauoQ

s'a,

s'a,

thou dost

one who steals often,

i.

e.,

fell lies

habit uallg,

i.

e.,

thief.

'Ka' has sometimes the same signification with 's'a;' as, waoka,
But sometimes it does not produce any perceptible dirter-

a good hunter.

euce in the meaning of the verb;

thiuo'.

as,

wasteda and wastedaka,

to lore

any-

DAKOTA

70

153.

When

Glx'AM.MAK, TEXTS,

AND ETHNOGKAI'H V.

the verb, to which 'ka' or

's'a' is suftixeil

ral form, the suffix usually follows the plural tenuinatioii:

takes the pluas,

waopika,

But in the verb 'da,' to I'sfrnii, 'ka' may

iuarhsmm; eeoijpi s'a, doers.
as, wastedakajji and wastet-ither precede or follow the plural termination
:

dapika.

SX'BSTANTIVE AERBS.
154.

signify

The verbs
but when

to he,

])articiples,

'm;),'

ivalMnfi

vakoij])i, the// are there;

mode

by

The verb

'e'

ti

mahen

en mauij,

if /s

maijka, /

btit it

is

all

manner of being;

aw

the

in

house.-

as,

h^ciya

in n/r.

or 'ee' occurs withouT a

or place of existence;

and 'hiyeya,'

other verbs, adverbs,

or prepositions, descriptive of the place or

maui wauij, I am
155.

'ouyyaij,' 'yaijka,' -yukaij,'

used, they are accompanied

word

deseriptive of the

confined to the third person, and

is

used rather to declare the idri/titif than the existence of a thing. This verb
'Yukaq' is used to dec()ml)ines with the pronouns, as. 'hee,' 'dee,' etc.
clare that there is, and wanica, that there is none; as, Wakai)taijka yukai),

God; Wakaytayka wanica, there is no God.

The bringing of two words together in the Dakota language
answers all the purposes of su4^-h a copula as our substantive verb; as,
Wakaqtaijka waste {God (food), God is good: wi kiy kata (sun the hot), the
mn is hot; de miye (this I), this is I; hena iyyaij (those .<tfone.s), those are
there is a

156.

Danikota (Dakota-thou), thou

.stones;

art a Balota.

is no real necessity
between words; and accordingly we do not find
any single verb in the Dakota language which simply predicates being.
The Dakotas cannot say abstractly, / am, thou art, he is; but they can ex-

157.

From

these examj)les

it

appears that there

for such a connecting link

press

modes and places of

the

all

existence.

And

the verb of existence

is

understood in pronouns, nouns, and adjectives.^

PARTICIPLES.
Active.

Active participles follow the nouns and precede the verbs

with which thej^ are used; as, mazakay hduha yahi (ffun having thou-come),
158.

1.

thou hast come having thy gun.

makes the tbllowhig classitication of sabstantive verbs:
Of beiiiff or cj-isience. a.s ill), yukai), yai)ka, etc.
Of condition; with participles and adverbs of manner; as. ui uij,

'A. L. Eiggs
1.

2.

(ice// is), is
'A.

4.
5.

Of place : with prepositions and adverbs of place ; as, akau uij,

Of iilcntitii ; e i>r ce, with the forms hee, dee. See 4 155.
Of classitication; heta, is such, as. hoksidai) waste hera, he

he^a, that

living is: taqyaij yai)ka.

comfortable.

'

is

a wolf.

is

on

is

timahen yaijka.

a tiuud buy

teithin is.

he suijktokeca

71

PAKTICIPLES XOrNS.

prououus are used with aul govenied l)y active parsame way as by verbs; as, niayuha yukaijpi {me-havinn
niyuha yapi kta {thee-haviny they-yo will),
remain), they still retain me

The

2.

ticiples,

they

(.bjective

the

ill

they will take thee aJony.

prolonged or continued action;

3. Active participles are used to denote
kiksuya uy, he is rememheriny Wakaytayka cekiya uij, he is in the hahit
ofprayiny to God; iahaq icuqliai}, whilst he was speaUny.
from, which they are de4. A few participles are used with the verbs
and does not ride:
rived; as, luauihaij maiii (walkiny walks), that is, he walks
;

as,

naziqhaij nazii) {standiiir he stands), he yets tip and stands.

participles without a conjunc5. Two verbs together may be used as
tion; as, (^eva patus inaziy

(werpiny stoopiny stands), he stands stoopiny and

weepiny.

159.

it

1.

A verb

as, tahiijra

relates:

used as a passive participle follows the noun to which

kiij opi, the

deer

form of the verb;

They

3.

as, ktepi, killed,

is shot.

make what may be

called

niktepi kta, thou wilt be

killed.

Passive participles are used to

2.

are sometimes used independently as nouns:

as,

tlie

passive

ktepi

kii),

the slain.

NOUNS.
POSITION.

The place of the noun, whether subject or object, is before the

wamnaheza icaga, corn yrows mhii waciij (water I-want), I want

160.

verb;

as,

water.

Occasioually the subject comes after tlieverb;

as,

eya Wakaijtaijka, said God.

two nouns are used together, one the subject and the
fii-st ( 67);
other the object of the same verb, the subject is usually placed
Padani kiij
Dakota
yrass
eat
oxen
eat),
:
yra^ss
{oxen
yutapi
pezi
as, tataqka
161.

When

Dakotas killed the Pawnees.

combination the noun susor
composition
162. 1. Of two nouns in
the name of the thing
precedes
always
possessor
of
relation
taining the

wicaktepi (Dakota Pawnee

the them-killed), the

vN

See 68.
There are cases where two nouns are brought together in which the
may be regarded as in apposition: as, aguyapi wiconi, bread oj life, or

possessed.
2.

latter

more properly,

the bread that is

life.

a. l.

eiggs.

DAKOTA

72

l(i3.

The

that of placing
in a

GKA:\1MAK, texts,

and

ETllNOGKAl'HY.

principle uu whicli the plural tenuiuatioii

as near the

it

end of the sentence as

eiuployed

is

The

possible.

Dakota sentence is, fii'st the noun, next the adjective, and
Hence, if a noun or pronoun is used alone or has no word

lastly the

following-

verb.
it

in the phrase,

may

it

take the plural ending;

attached to the adjective; and

1.

When

nouns are used

if

a verb

if

used,

is

convey a plural

to

2.

jjlural,
is

When
and

is

an adjective follows,

it

is

attached to the verb.

it is

idea, without qualiticatives

or predicates, they have the plural termination:

hena Dakotapi,

is

order

as,

ninapepi,

thii

hamls;

those are Dakotas.

noun which represents an animate object is

bv a (|ualilicative or ])redicate, the sign

followed

be made

to

of the plural

joined, nitt to the noun, but to the qualiticative or predicate; as, wicasta

wastepi, c/oud dich; koska

kiij hipi, the (jood

kiij hipi, flie iiohiuj

men have

men hare arrived ; wicasta waste

arrircd.

The jdural of nouns representing animate objects in the objecwhether they are governed by active verbs or prepositions, is
designated by wica following, which is prefixed to or inserted in the governing woi'd; as, tahiijca wicaktepi {deer them-they-kill), they kill deer ; Da 164.

tive case,

'

'

kota ewicatayhaij (Dakota them-from), he

is

from the Dakotas.

ADJECTIVES.

165.

When

had

is used
noun; as,

the adjective

placed immediately after

its

siinpl}^ as a

qualifying term,

Avicasta waste, yood

man

it

is

caij sica,

irood.

The

adjectivt' ikre,

cowmon,

is

placed before

uouu which

tlie

derivative ikceka comes after; as, ikce haijya and haijpikeek;:,

common man, an Indian. The uumeral adjectives,

a day, are placed before; as, uoijpa caij, tiro days, etc.

ikce wica.sta, a

166.

When

placed after the

both are used;

that mail is

167.

number

qualities,

but

the adjective forms the predicate of a pn)position,

article,

as,

it

and

wicasta

kiij

waste, the

is

either or

yood; wicasta

kiij

he waste,

which thou didst

is

iiuui is

sica, that

it

if

after the demonstrative

yood ; taku ecanoij kiy he

its

common moccasins
when used with eaij,

pronoun,

had.

Adjectives, whether qualificative or predicative, indicate the

of the nouns or pronouns to which they belong:

as, hjyaij

sapa

ADJECTIVES.
way, a
is

hlaclc stone

strong
2.

by

inyaq sapsapa, black stones ;

tataijka

73

kiij

tatai;)ka kii)

was'aka. the ox

was'akapi, the oxen are strong

Adjectives do not take the plural form

the verb of which the

nouu

when

that cau

be pointed out

either the subject or object (see 163,

waste he kagapi (man good that they-made), good men made
is

mcasta
Wakaytayka wicasta waste noin wicakajia (Great-Spirit men good two
tJiem-made), God made two good men.
3. As the numeral adjectives after waijzi denote plurality bv virtue of
164); as,

that;

their meaning, they

tion:

as,

may

be used either with or without the plural termina-

wicasta yamni. or wicasta yamnipi, three men.

MMERAL
form;

as,

ADJECTIVES.

Numeral adjectives used distributively take the reduplicated

yamni, three, yamniumi, three and three, yanmimni icupi, they each

168.

1.

took three, or they took three of each.

2. Numeral adjectives are used alone to express the number of times
an event occm-s: as, yamni yahi, thou earnest three times. When a succession of acts is spoken of, the word 'akihde' is often used: as. topa akihde

yakutepi, you shot four times successively.

To supply

169.

the want of words like j^^ace and ways in English,

the adverbial termination 'kiya'

is

added

yakoijpi, they are in two different places

four

to the

numeral;

he topakiya oyakapi,

as,

noypakiva

that

is told

in

different ways.

170. The Dakotas use the term Imijke, one-half: but when a tliiuff is
divided into more than two aliquot parts they have no names for them:

that

is,

they have no expressions corresponding to one-third, one-fourth, oneBy those who have made some progress in arithmetic, this want

fifth, etc.
is

supplied

by

the use of 'oqspa' and the ordinal numbers;

(piece third) one-third

oyspa itopa (piece fourth),

The language more recently adopted

is

topa kiynspapi waijzi.

is

as, oijspa

ivamni

one-fourth.

kijiispapi. diridcd.

So that one-fourth

a. l. k.

PRuNdJlINAL ADJECTI^"ES.

and iyuhpa, all, sakim and napin, loth, apa and huyh,
tonana and wanistiijua, /e', a small quantity, uyma, the other,
om of two, Ota, many, mmh, and some others, are sometimes used as adjectives qualifying nouns, and sometimes stand in the place of nouns.
\^

171. Uwasiij

some or a

ixirt,

172.

1.

j-eduplicated

As

form

the adjective

'ota,'

onota or

odota,'

'

'

'

many, much, conveys a plural idea, its

is not used Avhen speaking of inani-

'

DAKOTA GEAMMAli,

74

when

objects, except

mate

Ota awahdi,

I have

broiu/ht

home much of different

When

2.

mination, but
species,

ota

'

'

TEXTS.

different quantities or parcels are referred to; as,

home mani/ or

iintch;

odota awahdi, / hare brought

kinds.
it may have the
When it relates to

plural ter-

relates to animate objects,

generally used without

is

AXD ETHNOGRAPHY.

and no noun precedes,

it

it.

has 'wica' prefixed;

as,

the

wicota

human

hipi,

many

persons come, or a multitude of persons came.

3. When 'ota' relates to a number of different companies of persons,

be called a double plural form, made by prefixing wica

and bv reduplication: as, wicokcota ahi, companies of persons have arrived.
it

has what

may

'

REPETITION AXD OMISSION OF ADJECTIVES.

173.

by

nected

When

1.

the

same thing

-conjunctions, the

is

predicated of two or more nouns con-

adjective

is

commonly repeated with each

noun; as, suktaqka kiq waste ka caqpahmihma kiij waste, the horse is good,
and the wagon is good.
2. But sometimes a single adjective is made to apply to all nouns by
using a pronominal adjective or demonstrative pronoun; as, suktayka kiij
ka caijpahmihma kiy napin waste, the horse and the uagon are both good;
wicasta ka winohiyca kiy heiia wasteste, man and woman, they are beautiful; Hepaij ka Hei)i ka Hake, hena iyuhpa haqskapi, Hepan, and Hepi, and
Hake, they are

also,

all tall

nouns are connected by the conjunction 'ko' or 'koya,'

is only used once; as, suktaijka caypahmihma ko sica
bad), the horse and the wagon also are bad.

When two

3.

the adjective

wagon

(Jiorse

also

ADVEEBS.
Adverbs are used to qualify verbs, participles, adjectives, and
some of them may, in particular cases, be used with
nouns and pronouns; as, iwastedaij mani, he walks slowly; sicaya hduha uij,
174.

other adverbs; and

he

he

is

keeping

dai)

it

badly; nina waste, very good; kitaijna taqyaq, tolerably well;

wood not), that is not wood; tonitaijhaij he (whence-thou),

sni (that

whence art thouf

175.

1.

Adverbs are commonly placed before the words which they

I am icell; sicaya ohaijyaijpi, they do badly; nina

qualify; as, tayyaij wauij,

waste,
2.

vci-y good.

(a)

The adverbs

'hiqda' and 'sni' follow the words which they

ADYEEBS EEDUPLICATION.
qualifv; as, \va,ste

ecoypi

lo it;

(b)

liiijca,

sui, they

The adverbs

very good: ecoij kte hiijra.

did )wt do

wayyaka

of time, 'kiqhaij,' 'ca' or

when he

eca,

lit'

'eca,' "kehai),'

sees

yahi

as,

as,

much

to

and 'coh,'are
thou

kiijliai), trJieii

it.

luteiTOgative adverbs coniiuoiily stand at

3. ()

clause or sentence:

ivishcs rerif

it.

placed after the words to which they relate:

contest;

75

tokeca wowapi

dawa

sni

lieginniuo- of the

tlie

he,

why

dost thou

not

readf

But

(b)

"to,'

and

a contracted form of "tokeca"

of inteiTog'atian, stand at the end:

as,

duhe

sui to,

"he,"

irtn/

the

dost

common

fJioit

sig-n

not hare itf

vahi he, hast thou arrived

Interrogative adverbs and others often prefix or insert personal

^ 176.

pronouns:

as,

uitouakapi he, how many are

whence art thouf hematayhaij, /

am from

tJiere

of

tonitaijhai)

you.''

he,

that place.

REDUPLICATION.
1. Most adverbs may make a jjlural fn-m l)y doubling a syllawhich case tliev mav refer eitlier to tlie subject or the object of the
verb, and are used with verbs both in the singular and plural numlaer as,

177.

ble, in

tarjray ecoij, he does

it

well; taijtaijyaij

tai]tayyay ecoijpi, they have do)ie

ei'oij,

he has done several thinys well

well.

verb relates to the united action of individuals, the adverb is

not reduplicated: but if the individuals are viewed as acting independently,
the reduplieated form mu.st be used: as, suktaijka kiij tketkeva kiijpi, the
2.

horse.s
3.

If the

carry each a heavy load.

The reduplicated form

of the adverij

is

used when reference

to different times, places, fhstances, etc.: as, wica.sta

lived lony

wicasta kiy tehayhaij nipi eee, men

came soon;
that lony;

encamped

et'acadai)

is

had

man
wahi, /

kiij tehai] ni, the

live lony

ecadaij

wahi, / eome frequently ; he haijskaya baksa wo, cm^

heua haijskaskaya baksa wo, cut those long ; askadaij euytipi, we

; askaskaday
euijtipi, we encamped at short dis-

at a short distance

tances.

USE OF CERTAIN AD^TERBS.

178. 1.

or

'ce' at

it is

winter
2.

In general propositions, 'eca' or

'ca,'

when,

is

the end of the clause or sentence: as, wanivetu ca

it

The

used with 'ece'

wapa ce, when

snows.
paiticles 'ece'

and

used at the end of clauses or senecamoy ecee, I am accustomed to do.

'ecee,'

tences, sigrdi'y frequency or habit, as:

DAKOTA GRAMMAR,

76

The

TEXTS,

AXU ETHNOGRAPHY.

most cases, indicates the close of a direct quowords of oneself or of another; as, decen ecanoij kiijhaij yaui
kta ce, Wakaytai]ka eva ce, if thou dost thus, thou shalt live, God said.
4. The free adverbial particle 'do' is used for emphasis, at the end
It is used generally
of a clause or sentence, as, wahi kte do, / will come.
by young men, and not considered necessary by good speakers.^ 'Ye' is
sometimes used in the same way b^' women and others.
o. Among the free adverbial particles ma}' be mentioned 'wo,' 'we,'
'yo' and 'ye' with 'po,' 'pi' and 'mi^-e,' the signs of the imperative; and
'kta' and 'kte' signs of the future.
These all folloAv the verb. See 42
and 43.
179. In reply to questions which liave the negative form, assent to
3.

particle 'ce,' in

tation of the

the negative proposition contained in the question

and dissent by hiya, no;

not come,

ivilt

thouf yes,

as,

is

expressed

yahi kte sni he; hay, wahi kte

will not

thou wilt not come, wilt thou? no,

by hai],

yes,

sni, thou tvilt

come; yahi kte sni he; hiya, wahi kta,

will come.

If the

question be put affirma-

answer is the same as in English.

180. 'Tohan' and 'kiqhay' are often used together with the same
verb, in which case 'tohan' precedes the verb and 'kiyhaij' follows it; as,

tively, the

mde

tohan yahi kiqhaij

181.

by

kta, tvhen thou comest

AVhen 'itokam'

the adverb of negation;

tvill go.

used in reference to time,

is

it is

often preceded

yahi sni itokam (thou-comest not

as,

before), he-

fore thou comest.

NEGATIVE.

Negation

182. 1.

is

expressed

noun, or pronoun, the adverb

cay sni
2.

ever,
as,

is

(tltat

wood

3.

negation

seldom used except

"Do'

sni {I-yo not),

I did

not go;

is

he

sometimes indicated bv 'kaca,' which, howwhat has been previously said;

it.

used interregativel}' often implies permission:

sni to {dost thou not take it?),

183. 1.

placing after the verb, adjective,

mde

in contradicting

thou didst not hit

A negative

there is none;

by
as,

not), that is not wood.

An emphatic

yao kaca,

'sni:'

may

signif}-, thou

mayest

taJce

as,

iyacu

it.

In Dakota two negatives make an affirmative;

wanice sni (tJiere-is-none not), i. e., there is some.

as,

wanica,

and Ihaijktoijwaij, and 'lo' in Titoijwaij, seem to be etiuivalent to the lua.scuha of the Omaha and Ponka, an of the Kausa. Osaf;e, and Kwapa, ke of the Io\Ta, ke-i
of the Oto, sh of the Jlandau, ts of the Hidatsa, and k of the Crow. Hii is seldom used by the Ponka,
but i8 common among the Omaha. J. O. D.
iu Isariyati

line oral period

77

PKEPOSITIONS.
negative verbs are connected

When two

2.

may be without the sign of negation:

suiyassed ami wore

as,

by

a conjunction, the first

iyotai) taijka sni (he-

kakipe ca

great not) he neither surpassed nor

was

the greatest.

INTERROGATIVE.
184.

sN

'He'

1.

'he'

interrogative particle, and

common

the

is

placed at

is

wicayada he, dost thou believe ?

'h^vo,' compounded of
2. When the person spoken to is at a distance,
This last is
going?
thou
art
whither
hwo,
da
toki
as,
used;
is
and 'wo,'

the end of the sentence;

not used
3.

by

as,

females.

Sometimes

'ka'

employed instead of

is

'he,' as

the sign of interroga-

tion: as, he taku hogai) ka, what kind offish is that?

distinguished only
4. Sometimes, however, the interrogation is

Unlike the English, the voice

tone of voice.

falls at

the close of

by

the

all inter-

rogative sentences.

ADVERBIAL INCORPOEATED PARTICLES.

As has been

485.

stated ( 34), by

classes of active verbs are

are 'ba,' 'bo,' 'ka,'

'kd,'

and

'gl,'

formed

'iia,' 'pa,'

which

'ya,'

means of adverbial

ft-om verbal roots

and

and

particles, large

'yu,' with the possessive

are prefixed or agglutinated.

There

adjectives.

forms

'hd,'

See the Verb Paradigm.

PREPOSITIONS.
and
Prepositions are placed after the nouns which they govern,

186.

so are properly post-positions.

(a)

Some

are written as separate words (

the earth: tipi icahda,

/;//

the house;

8'.));

coqkaske ekta,

as,

maka

kii)

akan, on

In this

at the garrison.
^

incorporated into the

ease pluralitv of the noun is expressed by 'wica'
near to the
them-near-to),
the
(ox
wicikiyedai]
'as, tatayka kiij

preposition:

oxen; Dakota ewicataijhai],

./ro) the

Dakotas.

Q>)

Other prepositions are suffixed to nouns

prairie;

cai}yata, at the woods.

(r)

magata

And

at the field

( 'Jl):

as, tiytata,

others are prefixed to the following verb ( 92);

ps,

on the

amani,

pray for.
are sometimes prefixed to
2. (a) Pronouns governed by a preposition
'i' for their initial letter
have
which
prepositions
it, in which case those
near to;
cause an elision of the last vowel of the pronoun; as ikiyedai),
prothe
If
thee.
mikivedai], near to me; itehai}, far from ; nitehay, far from
to

w(dk on

icekiya,

to

DAKOTA GRAMMAR. TEXTS, AND ETRXOGKAl'IIV.

78
noun

is

plural, tlic plunil termination is attached to the preposition:

UTjketaqhaypi,

as,

froiii us.

Sometimes the pronoun is inserted in the preposition, if the latter

more than two syllables; as, enitayhaij, ./"ro/j* tlicc
(c) And sometimes it is contained in the tollowin}^- verb; as, en man,
he IS cojniiif/ fo me: ekta niipi, thcii trci/f to i/ox.
1S7. Of the two prepositions 'kici' and 'om,' l)otli meaninu' ifltli. the
former o-overns sing-ular and the latter plural nouns; as, he kici mde kta, /
wilJ f/o with him; hena om mde kta, / loill go with thou.
188. 1. The names of the natural divisions of time, when the)' refer
to the past, terminate in 'haij,' and when to the future, in 'tu:' as, wehaij,
(h)

consists of

\N

last spririfi

wetu, next spring.

The tenuiuation

'tu' or

aijpetu, litayetu, etc.,

'

etu,' in

may have been

waniyetu, indoketu.

does in other cases, at or in; and the termination -haij,'

haij, ptiijhai), etc., is probably the adverbial ending.
2.

The

preposition

the next after

as,

'i'

i)taijyetii,

wetu, liaijyetu,

orignally a prcixtsitioii. signifying, as

in waniliaij, weliaij,

prefixed to the natural divisions of time

iwetu, the spring following ; imdoketu, the next

it

still

nidoke

si()nities

summer

ihayhaijna, the next morning.

CONJUNCTIONS.
189.

1.

Conjunctions commonly stand

which they connect;

tuka iyeciciye

sni,

as,

hetiveen the

mahpiya ka maka, heaven and

/ saw

thee l)uf

words or sentences
earth; wayciyaka

did not recognize thee; ecoij yasi esta

ecoij kte sni (do thou-told (dthough, do uill not), cdthough thou told

he

him

to ilo

it.

ivill not.

"2.
But the conjunctions 'ko' or 'koya' and 'alma' are placed /(//rr the
words they connect; as, cai]ka waijhi ko mduha (fire-steel flint also I have),
I-have flint and steel; mahpiya maka alma kaia, he made heaven anil earth.
190. 'Ui]kai]' and 'ka' both signify and, but they are used somewhat

differently, 'ka'

denoting a closer connection than

1.

When two

2.

When

'uijkaij.'

more verbs having the same nominative are connected

by a copulative conjunction, 'ka' is commonly used; as, ekta wai ka
But if a new nominative is introduced,
waijmdaka, 7 went and saw.
'uqkaij' will be re([uired; as, ekta wai uykay waijmayakapi, / went there
and they saw me.
or

after a period the sentence begins with a ct)njunction, 'ka'

not used unless the sentence

is

closely coimected with the preceding one.

is

CONJDxnGTIONS INTERJECTIONS.

79

'Uijkay' never coimects sino-le nouns or Mdjeetives,

3.

being used for that purpose:

waste

as,

and

kiik:ia\yA, f/ood

and 'ko'

'k;i'

wi.sc

caij

mini

ko, ivood and irafcr.

For the use of

The words

191.

and

tlie coiijiiuctioiis kiijliai). iiijk;n)s.

tiika. see

liiiii

bfcaasc he asked

refused that because

The

192.

in

Dakota

live,"
as,

kiij

me

it

193.

which

Such a

liail.

the conjunction than can not

i)hrase as, "It

is

me

better for

awkward

expressed

))e

to die

than

to

periphrasis in several ways;

kii;) he sica, ./'// me to die is f/ood, and to tive is

mate cii} he i}'otaij waste, (dthoiit/h if is f/ood for
more yood for me to die; or, mate kte ciij he waste ka ^vani
that I should die is (food, and fhcd I should lire is had.

he waste

is

kte ciq he sica,

in

ivas the aid// one I

by

niakida, I r/are

eciij

he tewahh;)da, nakaes heeedaij induha,

he waste ka wani

ciij

live,

it;

indeed be rendered by an

had ; wani
to

me far

idea conveyed

directly.

may

mate

it

133.

and Miakaes,' ahhough more properly adverbs,

'eciij'

often supply the place of conjunetions; as, he waku,

that to

The

it is

e^sta

conjunction or

represented by 'ka

is

not knou- whether he

ivecetu sdonwaye

is

.sni

hen

there or not,

(there

is

o.r,

uij

ar there

Is that a horse or an oxf he suktaijka

{that horse or

is-.'

introduced have not the same brevity as

which of the two)

is

ka

ka

is

not,
is

is

hen

which

tataijka

at'

in

but the sentences

Knglish;

uij

the two

as,

/ do

uijma tukte

sni,

know

uijnja tukte

nof^;

hecetu he

'I

INTERJECTIONS.
194.

Some

interjections

have no connexion with other words, while

When connected with other

others are used onlv as a part of a sentence.

words, interjections usually stand at the beginning' of the phrase.

erable

knowledge of

their use

is

Consid-

necessary to enable one to understand the

language well, as the interjections not only serve to indicate the feelings of
the speaker, but often materially modify the meaning of a sentence; as,
oij mate kta, o//.' I shall die of heat ; ''Wiconi kiij iho hee;
he wicasta iyozaijzaij kiy iho hee" {Life the to! that is; life the

liehehe, didita

wiconi
that

kiij

man

light the lo!

that

is),

John

i,

4.

DAKOTA

nHAM)IAI{. TEXTS.

AND ETHNOIiRAPHV

PART SEfOXP.

TEXTS.

Tldo

VOL

IX

TEXTS.
HI^HPAYA:

WIOAJ^lIPI

WlaTTEN

)yate waij kakeii

one

I'Vuple

so

ti})i:

iiijknij

lived;

am]

vervafon-'

sliim-s

cm.-

out

tiie-oiio

tli;it

Imsband

kiij

other

tlie

is;

IMis

she;

ito

'oh-

have

she
said.

that

star

one

little

Uykaij

waij waste

Country

uijpi.

that

in

they were.

ka

uijnia

and

other

suddenly

.Viul

ihev were taken

lio

the

that

they say.

ozuzuva namdaye waste waijka

st;ir

one

young-man,

hloomin'g

full

uina iyeo'e eikoij

much

.shinini;

Hecen

koska, keyapi.

llwit

I'ii)

is

waij

the

"

'sliiniii};

thitller

twiu-tlowers

Uijkaij
lie

hoth

li(iksi('ek])a

very

wiraijl'ipi

k<;)ij

said.

ivchva yaijkc

ekta awicakipi, keyapi.

ilinuliaijiia iiapin

Inijt'a

^ond

one

ekta

kiraijiia

And

oh
that!

Makoce

waij

liiliiiawaye ces, eya.

husband

wiraijl'i])!

io

T'ljkaij
And

slie

tlial!

ka

Coiisin

cya

ces,

1 liav.-

said

ui)ma

Irupaijsi, ito

tliis^aaid:

hihnavvaya

lie

tli.

ami

"

lay;

iliiors

uijmaij lieva:

lirlioid

('iij

is

taijkan waijkaj)i; mjkaij

two

iijyuij

I'ljkaij
Ami

wicaijhpi waij iyeg'e liea e vaijkc

star

uom

wiiinliiijra
womi'li

saw.

sliiniug

tlie

atjirs

STAR.

IX I>AK()T\ IIV MiciiKr. Kexvii.i.e.

waqyakapi.

wicaijl'ipi kiij iyeo-a

THE FALLEN

OK.

that

tin-

kinukaijyaij

So

they say.

were

l)e;iu1itiil

he wieasta tayka;
large.

ni;in

wicayapi.

liilina

one-and-the-other

them-h.ad.

husli;iiid

[aforesaid]

uyuia

I'ljkaij

waijiia

ihdusaka.

Makoee

now

with-ehild.

Country

And

one

Hecen

wiijyaij

ktiij

So

woman

the

one

tuwedaij deci hecoij

no-one

wiijyai;)

woman

here

that d<ies

ilidusake
with

tipsiijna way
Pomme blmichr one

siii
not

eya

wakoya itica_u"e

liu

taijka

stalk

large

pitx-hed

.\nd

Stop

forbid

aye ca

etipi

went and

cami)ed.

Ui]kar)
And

ca tinialien jiiye kta e timahen hiyu, uykarj

and

waste c
beautiful

the

Tuoving

heautiful.

Ustaij wo,

kiij teliiijdsi:

Uijkaij ilidaka

ece.

he-said always.

wasteste.

liii

roinme hlanchc many sl;dUs

would although husband-has

dig

ce,

tent

oljild

the

hiknaku

waijzi bopte kta kes

ota

tipsiijua

kii)

tli;it

inside

tix-up

aiticafia;
over

it

would

house-inside

Ittt

de

waka

.and

Ln

this

I dig

tent

and

eanie,

iiijkai],

ke, eciij;
will,

jiitehed;

etai;)hatj
for

icuyhaij
in the

tuwe waijinavake
who

iiie-se.-

ca,

will

.'

ecii],

ka hnijpe icu ka bopte

she thought, and

makoce yuolidog iyeya ka olma

eountry

'

opened

'

oat

and

from

iligger

liiyu,
came,

t<.ok

;\nd

ka niaka
.and

earth

dug-it

c'l

ami

she
thought;

i\'ii])ta
"

pulled

it

icu;
out;

kiij

ekta

tezi

kamdas

the

to

belly

burst

meantime
83

DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.

84

Heceu Avinolnqca

hirjhpaya keyapi.

tuka hok8iyoko})a e

koij e t^;

woman

So

they say.

she-fell'

the

but

that died,

te sni

that died not

rfiild

[aforesaid]

nag-ang-ata

wayka.

kicking

lay.

en

Wiealiii}ca wai)

hoksiyopa

hi;

there came;

one

Old-man

kiij

icu ka itj)ilmake

the

took

chifd

and

bosom

iilaied in

ca tiyataki, ka heva: Wakayka, taku wai) wai^mdaka uijkaij cayte masice

he

And

said.

ta

bursted

died

but

He

the,

That

uijkai)

what

and

me-bad

heart

Uykaij win(ihin6a way

woman

And

she said.

one

child

Wicahinea, tokeca ayaku

Old man,

he'said.

saw

taku he, eya.

tezi

one

belly

hoksiyopa waij nagangata wayke, ahua wicana

and

lay;

eya.

ce,

something one

kiij,

his wife

wayka;

kamdas
tuka

Old woman,

Ihis said:

Uykay tawicu

do, eya.

ca

and

came home,

and

wliy

yo'u

kicking

lay

not

bring

Dee
This

And.

she said.

.'

boy

also

Uykaij,

sui he, eya.

eya

do,

is it

he said

home

itpi tayhaij

and bosom

Qes, eya.
oh-thati sne-said.

Uijkaij tawicu

icu.

from

And

took.

kiij

his wife

the

heya: Wicahiyca,

Old woman,

this'said:

de icahuijye

ito
now

Old man.

this said:

heya: Wakaijka,

Ui)kai;) wicahiijca koi]

the
oldman
And

this

we-raise'

ahmihbeuriye kta

ti

house

around-we-roU

ce,

will

[aforesaid]

eye, ca ticeska
and

he'said,

fell

And

down.

Uijkai]
And

*ituV.

through

the

he tossed

Uqkai) sdohayhay

liiijhpaya.

iyeya.

ohna kohoya

kiij

tent-top

house-in

creeping

inani tin

then

walking house

But

Hut

came.

again betook and

Tuka ake

make-me

arrows

toki ivaya tayiy sni; uykai]

he went manifest

where

make me,

gr:mdfatber.

These,

buffalo many them-shot

when

So

made

large

oni

tent"

in

and,

ca'me;

Hecen

ota kicaga.
many

arrows

waij taijka icicagapi,

then

hiyu; ka,

tin

having house

Hecen Avayhiykpe

he said.

wakeya

pte Ota wicao ca

these

hehan

and

threw,

even

green sticks

one

Dena, tuykaijsina, micaga wo, eya.

it.

Grandfather.

and.

so

koska wai] caqsaka keya yuha

young man

and

not;

threw

so

icu ka ecen iyeya, uykaij

again he took and

But

be said.

he tossed

Uijkaij
And

hiyu ka, Tui)kai]sina, dena

tin

having house in came

even

green sticks

one

boy

then

he and smoke through

took
hole

again

and

ohna kahoya

tide

Tuka ake icu ka ecen iyeya.

hehan hoksina way caijsakana keya yuha

Avayhiijkpe micaga ye, eya.

ka

icu

ca

he went

whirling around

Tuka ake

he
came.

hiyu.
in

And

up.

"it

tin hiyu.

hehan

Uykay ahmihmay-hiyaye

iyeya.

So

m;ide for him.

ka catku kin en waijkan

and back-part

for

the

high

in

themselves,

oliehdekiyapi, nina wasecapi.

bed-they-pla"ced,

very

rich-were.

Ur)kar) wicahiijca
oldman

And
ce, ito
lo

kii]
the

heye: Wakayka, taqyaij uijyakoi] e imduskiij

Old

this'said:

woman

'

proclaim

will

he said, and

we-are

well

eyaijwapaha kte do, eye, ca haqhayna

hii)
very

morning

I-glad-am

that

iykpata iyotaijka ca

tice
house

'

top-at

and

he sat

comb

heya: Miye tazu

I

this'said;

that-is

and

middle

black

ciij
the

fat

chew,

one

bird

he aijpao
that

m'cadow lark

zi

kiy

morning yellow the

na'med

he Tasiya-

Uijkaij
And

he-said.

Zitkaua way tasiyakapopo eciyapi

they say:

ka cokaya sape

big-gut

I have.

kapopo hee keyapi

lark

tasiyaka siy mdadopa, eya.

watoi),

laid-up

kiij
the

meadow

this

hee
that

niaku
breast

is;

he tatayka he sdusduta e
that

butialo

horn

smooth

zi
vel-

inapiij

that coUar-h.ls

keyapi.
they say.

Hehan koska koy heve

Then

young man

the
this'said:
[aforesaid]

Tuqkaqsina,

ito

Grandfather,

lo!

oniawanini kta
I

walking

will

ce,
,

eya.
he said,

DAKOTA MYTHS.
Uijkaij wicaliiijc'a
oldmau
And

omani
walks

kiij

heva

the

this'said

85

Ho, takoza, koska eca oyate eceu wawaijvag

grandchild, young

Yes.

man when

people

to see

so

eya kejapi.

ce,

they say.

always, he'said.

koska

koi)

young man

the

Uiikai] heceii
And

80

ivave ca ovate way

^)ple

and

*weit

en

tipi

liring there

one

injkaij

iijyui)

and

behold

came;

[aforesaid]

('aiihdeska

kutepi

hoop

shooting

Hecen en

Ito

and.

Lo!

he stood,

nazin

Uykaq

he-stood.

And

lieve

kici ki.

and

with arrived.

my

one

wawaqnidake

with

Ilookon

your home

Hecen

kta, eya.
will

lie

uijlide kta, eya.

^"'-

to

they said.

looklng-on,

thither

kici

friend

Friend,

thm'said:

And

young man

And

kicuwa

Kicuwa, yati ekta

So

Hecen

kici

'"'^

=*'*

kici
with

said.

lida
Jome

"'gj'J"''

rais^

grandmother his

that

kici

heden kuijkisitku

kui)sitku icallva lieca,

Unkaij he

ka
i,

i.

there came.

inaziij, ka,

there

So

en

Ui}kai] koskaua way en wawaijyaka, keyapi.

en

with hved there

grandmother his

so

such,

ti

keyapi.

came, thevsav.

Unkan, Unci, kicuwa

And

Grand

wahdi

kici
with

friend
n.v
"

Taku vuTc kta

ce,

come home

what

Unkan kunkisitku
koska unma
voungman

other

heva

kiy
the

grandmother his

And

that

take

in the past

I raised'

mde kahda

they

And

81o<il.

sni-sni ikovapa, eye, ca

hecen

kiij

you

and

said,

ye ca

with went and

so

each

water

troughs

hy

full

ca taku e vakte ece keyapi koi)

what

comes when

to get
L'et

he

fear.

kici

kahda wakiskokpa mini ozugzuday

the

hi

^she

^-^f^^^"'^-

notnot

huwe

waier
water

whr.
who

A.i
And

And

water

this

Uijkay, Takoza

eya.

What

de

the

always,

not

he said.

^vill

kii]

sui ecee, eya.

kta

And

People

And,

ce,

we go

for

Taku

she said.

Uqkaij

Uykai}, Oyate

goesfor although come

water

huwe uqve

water

thou

Unkaij tuwe mini

hiveva
;.'.

who

Uykaij mini

iuaziijvn.

by

lake

she said.

>

tuwe mini huwe-i kes hdi

she said;

kitaii icahwave cikoq! eva.

hardly

will

grandmother, he said.

icu wo, mini

kettle

Friend

is it

eya

ce,

will

they die

Unkan Kicuwa ceoa

And

How

this'said:
'the
[ajoresaidj

thirsty

u.,w

do

Toketu hwo uqcina, eya.

wanna ipuza wicate kta

how

GrandohUd

he
saw.

[idease],

provide

Takoza, token wahay kta he, eya.

this'said:

heva

koij

ye, eya.

ikilini

will

eat

"

mother

that

you

toki idada

the

they say

always

kill

icomes for]

.^^.j^

hwo, de mini huwe wahi do, eya.

where haveiou

this

.'

to get

water

[i

gone

I come
for]

whither

suddenly

he

toki ivavapi

Unkan ihnuhaijna
And

come

they went

.said,

hecen

taijii) sni:
manifest not

iijvuij ti
heliold

so

haijska wai)

house

in this direction

'to

he' said.

dead

meu

en oiieva
together

in

were,

sulferiug

,|j(,

eva

tapi

fuU

maidens

and

young

te icakisva liiveva,

ka ana
and some

in

'lay,

one

long

wayna apa
kakivotanna iveva, ohna koska ka wikoska ozuna hiveya:
some
now
were;

Unkan, Taku vaka he:

What

And,

you mean

ipi.
they
came.

Uykay, Dena token dukaypi

dena mini huwe

these

'

water

how

These

And,

to hring

uijhipi

are-you-here

hes,

we came although,

lie,
.'

taku waq
some-

one

nauijpcapi ecee ce, eyapi, keyapi.

US-swallowed

always

they

said,

they say.

Uykai] koska koy pa kiy en taku iyapapa yaijka.

And

young men

head the
"the
[aforesaid]

in

something

'striking

'

was

[sitting].

Uqkay, De taku
And,

This what

he,

DAKOTA GiiAMMAK, TEXTS, AND ETHNOGRAPHY.

80

he

And

3aiil.

Getaway
was

tut-to pieces

body inside

ekta hi

kii]

ta,

at

hdicu.

with came

And

they said.

hena

what

suddenly

so

lie

ham

isaij

chdaku

knili-

hiatook

hiyhda;

madea

very

6u\\.\

kiij

pahdoke

they say.

Hence

side

the

panched

indeed

and young men

Always

journeying

koskana

koij

young mati

the

am

wikoska

kupi.

two

gave him

ihem'take

"he

But,

eya, ka

ce,

will

and

he said,

hecen hocokain wakeya waij iticagapi ka

Uijkai)
And

gave.

both

my friend

so

also

-mi
Tuka,

nom

maidens

hecen kicuwa iye wicayuze kta

that

napiu ku.

dead

in

maidens

out.

Ui^kaij oyate kii] nina pidawicaya e hecen

people
the
much gladthemhe made that Iicnce
And
e

that

koska wikoska ko

(-a

them

^auij

he

.lud

noise;

eutup

the

heart

but

theinswallowed.

Heceu

Oliiyni omauiyaij

iiykaij

tuka cayte khj baspupi iiakaes ohna ta

nawit^ai)('e,

keyapi.

come dead,

the

om

And

that those

large

is

Uykaij ihiiuhayua taku nina

[sitting].

taijinaheu tayka e

heart

that

ka baspnspu yaijka.
and

Uijkaij he hec'eii

Uijkay, Haijta, he eayte ee ce, eyapi.

eya.

in-the-court

so

tme

tent

and

pitched-for,

[aforesaid]

hoksina koij kuijksitku kici akiyuha en awicakipi. Wikoska noijpa koi) hena
grandmother his with

the

hoy

bearing

there

Young women

them brought

two

om

en

ahitipi.

with

iu

they moved.

Hecen koska koy ake itoopteya iyaya keyapi.

young m.in

Then

koskana wiu)
young man

en

friend

with

we-go honu- w ill

wawaqmdake

and with came.

he-said,

heha

he-said.

is it

my

friend

kici

wahdi

with

I cuue
homfe,

iierish

he

who

she-saiil:

bis

How

the.

And,

.said.

wood

Token wahaij

kiij.

the

People

any time

at

if

"will

waqna
now

this

kes tohiijni hdi

to-carry g<ies

kte

I-do

Uykaij, Oyate kiy de

e3'a.

tuwe cay kiy

they

grandmother

IJut

toketu he,

Uijkaij,

for

And, Grandmother,

Tuka kuqksitkuna

wo, eya

.she said.
And.
How
wicatakuuisiii ce, eya

you say

caij oij

standing

home,

he thou

he, eya.

stood.

^ritU

haij

Uijkai)
And

naziij.

Ka, Uijcina, kicuwa

kici ki.

again

looking-on

and

will he said,

now

wawaijyaka

kta eye, ca kici

I-look-on

eye ca

(dual)

something hunting up

wood

And

viijhde kta ce,

ce, takui) ikihiii uaijka

this

shooting.

Lo,

.said:

hoop

kici

Friend,

this-he-

Uijkaij

kicuwa

Kicuwa,

Ami

kutepi.

Ito,

waijna ake

Uijkaij

they say.

"weut

caijlii.leska

stood

outside
:

he and this-said:

in

heye

luiward"

agaiu

the

inaiiin naziij

ka heya

those

the
[arore,-i.iid]

[aforesaid]

eya.

.sni,

come home not, she

said,

Uijkaij,

Kicuwa,

liiijska

And,

Friend.

str-ip

wakaykana
old

kiij,

woman

hardly

de takusnisni ikoyapica
this

kin

you

trifles

mda

tuwe

ce,

taijhaij hi
from

afraid-of

I-raised

you wish

-[hk
ye.

we-go

;ifter

Tuka, Wakaijka

cikoy, eya.

Did

But.

and

went

with

Eyaya

uykai},

Koska

They went

and,

young man

Wayna
Now

they went.

woman

heye

koij kici iyaj'e ca

the
aforesaid

And

he said.

will

in the past, she said.

man

Uijkaq

uijve kta ce, eya.

iliakainya ejaje.

they said, and

this said

,voung

come

if

ka heya ce eyapi, ka

come and

to-carry

heye ca koskana
this said and

yaciijpi kiijhaij

who

to-carry I-go,

wood

Takus kitayna icahwaye

Grandchild

the.

icu wo. caij kiij

take,

this said:

is
that

Caij
Wood

waij tokiya;i

somewhere

cay kiy en
woo<l

the

in

ipi,
they
came,

uykaij cay kiy ikaytoy hiyeya e liecen oyate koy hetaijhay ahdiyakupi
aud

wood

the

tied-up

tuka, iye en naziy ka,

but.

"lie

there

stood

aud.

lay.

"^

Tuwe
Who

th;it

so

i)eople

cay kiy den hi

wood

the

the

ca,

that from

started

home with

taku vakte keyapi koy

here comes when, what

"you-kill

they say

the

DAKOTA MYTHS.
idada hwo, era.

toki
where

yuii

have cone

tent

be'hold

ihnuliaijna

And

suddenly

that

to earrv

Uykai],
And.

he said.

uis

you

home always;

us brought

thus

ni

some alive

and

eating

arc yon

we came ^though some

And

'

opened

suddenly

Thus

they say.

kiij

maidens

the

traustised

and

And

'

that

And

ku

the

the

tent

opened out

went.

om

Heceu, Koiska
they say.

ve.

he'said.

ui)

nom

kupi.

Tuka

ake,

Kicuwa

were

two

gave him.

But

again.

Sly-friend

ont

Toungmen

So,

hdicu, keyapi.

with started ont.

and

them shut up

e.ir

iyaya.

po, eye, ca

come

that

owl's

uamdaya

the

ear

indeed

owasiij taijkan
all

what

wakeya kiij

Uykaij he hiyyaykaga e noge awieayuhmuza

weiit.

killed

he taku kiy
that

Stop,

it.

hole

hehold

Uijkaij

okatkataijyai}.

kte nakaes noge khj

Hecen

And.

he'said.

.'

histook

arrow

But

they said.

wikoska

what

This

And.

Tuka waijhhjkpe ikikcu ka

and

Ilykaij, Ustay,

eya.

lie,

ohdoka

iyyui),

iiykaij

looked

lhind

De taku

Uijkay,

ihuuhayna kazanini iyaya.

keyapi.

So

ka apa

dukaijpi he, eya.

Uykai] hevata etorjway

they said.

was^

so

ce, eyapi.

is,

Heceii

not.

kiy uijhipi kes taku deceu uykahdipi ecee

nitakuuisiii re, eyapi.

waij decen hiyeva.

hee

sni.

thing

youare destroyed

aiso

some

also,

how

These

And.

caij
wood

these

.'

maidens

Dena token

Ui}kay,

were.

he; deua

What Toumean

eva

'

waiting

Taku yaka

taijiij

where he liad gone manifest

young men

thus

in

biveva e apeva vayka.

were

ivaya

toki

waij olina decen koska wikoska ko, apa wotapi

wakeya

ii)\-iii3,

Uykaij

he "said.

87

them

Uykai] ake witaysna

And

wicayuze kta
them' take

maidens

again

Hecen hoksina

ce, eya.

boy

So

he said.

will

koij kuijksitkuua kici

hoth

he

ka

wiijyaij kii]
the
women
and

with

grandmother his

the

iye najiin

aforesaiil

napiu oni hocokara wakeya

together in the middle

both

Hecen ake
So

forward

lie

they placed them.

in

Ake oyate way

itoopta iyaya.

ag.aln

ohna ewicahnakapi.

Avaij

tent

Again

went.

people

cayhdeska kutepi, uykaij koskana wawayyaka

my

with

friend

we-go-

ce,

lookon

home
Grandmother,

And,

my

What

whence

with

friend

you

And

Waziya

And.

he said.

kes owasiij
although

all

icu,

now

they die

.starving

will,

and,

My grandchild

hut

Hecen wakaijka iyaye ca

So

old

woman

"went

nothing

but

has

nothing

'eats

so

not

me-scnt

And,

lie said.

ce,

Grandmother

then: treats

And.

sni e

umasi

not

he.
>

pte 0]n
buft'alo

kill

Uijkay, Uijcina ekta ye

she said.

so

me

Grandmother

ce,

there

say thou,

sent

go

eya wo, eya.

he

said.

ka, Waziya, mitakoza icimani

my grandchild travelling
sica ekta

Waziya,

and,

Tuka, Wakaijka

she said.

'

Uijkai],

tehiya wicakuwa

stood,

afar off

for him,

such,

raised

yon say

tuka takuna yute sni e umasi ye, eya.

hi,

friend.

heha

eats

itehaijyaij inaziij,

and

My

hardly

Mitakoza icimani hi tuka takuna yute

has
come.

Lo,

that

kta, eya.

ca,

travelling

And.

why

the

people

this

hunt thou

And,

kiij

ka waijna akihaij wicate

he-takes, and

Ito,

naka wo, eya,

Uykay, Uycina toka

she said.

Uykay. Waziya wai] de oyate

eya.

this-said:

again that grandmother his

something

come home,

s.iy

And

ce, takui] ikihni

kta e heha he, eya.

will that

I-take

stood.

again

Ka,

Uykaij ake he kuykisitku icahya heca.

Ui)kaij, Uycina, kicuwa kici wahdi

Taku tukten iwacu

and

eu iuaziq
there

he stood.

with

mjkaij ake

i,

in came,

Uijkay heye: Kicuwa,

kici inaziij.

and

ki.

he
with
went-home.

and

he-said.

will

he'said

will,

eya, uijkai] kici

hai)
standing

locking' on

wawaijuidake kta, eye ca

kici

uyhde kta

young man

and

shooting,

hoop

kicuwa

waij eu

tipi
dwelling

But,

Old woman

bad

to

come

kihda wo, de taku yaka

go.'jome.

this

what

you mean

he, eya.
?

he'said.

Hecen wakai)ka ceya

So

old

woman

crying

hdi,

ka takuya ke

came

and

friends meant,

DxVKOTA GUAM.MAK, TEXTS, ANl) ETlJNCKiUAPHY.

88

Waziya makate

ca,

Waziya

and.

would.

Liyye kta re, eya.

wego

eya

ce,

Uijkay, Kic'uwa, ikaij iru wo, ekta

My

Ami.

she said.

said

lie

Uijkaij,

Takus

kitaij

And.

Mvgraud-

hardly

he'said.

will

key a

kta,

me

kill for

Uijcina de

in

past

thi-

he said, and

luudi afraid.

ka Waziya

iyaya})i;

lieeeii

they went

so

this

(Iranil

molliir

child

(dual)

wikopapake, eye ea

thither

take,

cikoij!

I liavi- rai^.I-d

'

strap

friend

irahwave

Waziva

and

ti

on

liouse

to

ipi

ka

the.\

and

waeoiiica
dried meat

came.

taijkan liiveva e lieeen

hung

witluiut

Waziya

him-

\ie

takodaku

kiij

frieuil his

tlie

so

Waziya

ive e

(;a
and

that

en

kiij

ti

house the

okilii

as

Waziya

in went, and,

kiye ra ahdivakukiye

kii;)

scut

lii'm honji-

deu uwasi

uijciua

why

this

and

tu larry oau's.-d

alile

Waziya he tokae

ka,

i,

toua
many

grand-

here

with

it

uijkaij
and

I sent

mother

self

Tuka Waziya

lielia eya.
thifl you he said.

\Vaziv'a

lint

ite

tokeca

face

ditlerent

yauke.

And

was.

6iga itazipa war)

Uijkaij

bow

ice

said,

otkeya vanke.
hanging up

'

Uijkay, Waziya, de token yalinakeca he, eya.

Uykaij,

how

And,

And.

was.

wo, he tuwe

Ustai]

thou

.-itop

who

that

you place awa.v

ayuwe^'a

isto

Uykaij, Ito, isto

ce,

eya.

he said.

on-it-hreaks

he said.

And,

arm

Lo!

ca caga itazipe koij snaveli ynind^^n iveya, ka, heceu

he said, and

will

this

when arm

touches

amduwega ke eye
I-break-on-it,

Waziya,

yutaij ca

bow

ice

broke

snapping

the

'went,

and,

so

hdicu.
he came home.

Ka

morning

Ota opi.

kiij

many

the

waqna ake oyate

hayhaijna injkaij

And

Uijkaij

and placed

gathered-up

And

dressed.

tnwe pata
who

in

th<'

through

dressed

Voungraau

cows
And,

l'

who

Fallen,

will

when

he

Uykaq

you boast yourself

finger

ca,

I-die,

fat

This

Waziya heye:

Uijkai]
And

Waziya

mc

when

jioints to

from whence

Waziya,

nis

Waziya,

you

he,

this said:

And

dies always

he

baud showed,

but

/that

de tokiyataijhaij
from whence

this

Waziy'a

And

uapawapazo

Well.

Uijkaij
And

sni.
not.

Star

this said:

Uykaij, Ito,

said.

difterent

have you grown

Waziya hey a: Wicaijhpi

Uijkaij

he said.

ta ecee do, eya.

eye ca napapazo, tuka toke(?a

he said and

is,

And

said.

tuwe napamapazo eca

ke eca mate

way cepa

ka heva: De

hinaziij,

he'said.

all

cow

the

bulfalo

owasiij

the

there coming stood, and this said:

the

this

wahaynicida he, eya.

that

came

that

do, eya.

Fallen,

you boast yourself

Avanicage ca e

came

I-dressed

Star

wahayni(;ida he, eya.

jnilting in belt

Miye wapata

80 that thus

yougrow-up

young man

ikpihnag n koij en

the

decehiij

hiijhpaya,

killed

Wicaijhpi hiijhpaya, de tokiyataijhaij wanicage ca e

ca,

that meant and.

the

And

kiij

Uykaij,

he said.

'/

Koska koy he ke

many

kiij

Uijkay koska waij he hi koij pte

blanket brimght.

Waziya

surroui.d

a'.iain

now

went and

ivaza toua opi

now

he, eya.

hutlalo hunting

the

kiij

Waziya pte

Uijkaij

kiq wanase aye ca waijna pte

wayna ake owona^^e

pahi ecee ka ikpilinaka an.

apata.

again

people

And

shot.

now

then

linger I point

hehay
then

heya:

is

he this said:

Waziya, tuwe napamapazo eca nape kiy naiheyaya iyeya ecee do, eya.
who

AVaziya,

Llykaij, Ito,
And,

Well,

tuka nape

me

koij
the

ispa

when

points to

hand

the

lo

will,

there

lower arm the

'

paralyzed

make

naiheyaya iyeya.

hehaijyaij

kiij

always

becomes

iaralyzed

so far

paralyzed*^

he'said,

I'ne.

from

did-it.

star

ikpihnagin-blanket

again lowerarm the

but

hiijhpaya
'

"

Fallen

isaij

And

'was.

the

all

his-took

kadada.
fell

out.

and

Waziya

Hecen oyate
So that

people

blanket

kiij
the

cat up;

ecoi;.
did

it,

uyma

again

other

Hecen

'was.

ehdaku ka Waziya sina abapote:

knife

uij kiij tiwasiij

wiis

destroyed'

so-far'

and

Uijkay ake

eciyatayhaij ecoij tuka ake ispa kiy liehaijyaij naiheyaya iyeya.

Wicaijhpi

he said.

naiheyaya iyemayica, eye, ca

ke, ito eca

I point finger

hand

but

finger

uapawapazo

So

heceu pte
hence

bufliilo

hewicakive: Detaijhaij
this-them-said to:

Henceforth

DAKOTA MYTHS.
Hecen oyate

patapi ka alida po, eye.

ami carry ye home, he

dress

Su

said.

^9

kiy wapatapi ka tado iliaypi ka tiyata

people

the

and

dressed

ahdi.

Ka

haijliaijua

uykai;)

lieyapi:

Waziya

siiia

broaglit

And

neitmorniny

and

thiswassaid:

Waziva

blanket

home.

tawicu

kiij

kagege

wifehis

the

sewing up

he shake

that

finished

his

will.

katata e lieceu waziyata taijhaij tate uye ca \va

he shook that

north

so

hiylipaye ca oyate
and

tell

people

the

Toketuya kecas
way

In some

even

wind

from

snow

all

ui uijyakoijpi
we were

living

came

under

in the past

tn

wakeya

kiij

the

tents

the

young man

token

so far around

liaij
does

how

standing
s
"

hiijskokeca

and they were troubled

waij

to

now

faein"
o

oa wif'anihiijcive

Veiit.

koska

koij;

North

kiij

and snow

wa mahen eyaye,

owasiij

kiij

and houses

the
aforesaid

Wazivata itohe inaziy

tliey
said.
"

own

prepared

eut-upwas

yustaij e hdatata kta ce, eyapi.

'

meat

abapotapi koij waijna

(;a
and

heyapi:

ka

wayna

thi.s

said:

now

and

uijtakuuipi sni, eyapi.

we

they said.

perish,

Uijkay, Uycina, icadu waijzi omakide wo, eya.

And,

Grandmother, wing

one

caykuyapi: Mitakoza lieya

My grand child

road made:

Uykaij lieceu
And

he^said.

so

icadu waijzi da ce, eya e hecen

ce,

this says

me

hunt thou for

wing

one

he asks

slie

that

wa malien
snow

under

ilio

toketu

behold how

so

is it

said.

keye ca

ce,

hesaysthat?

eyapi; ka waijzi kupi.

and

they said;

nakaes,

wa

indeed,

snow

one

they gave.

palidogye ca ticeska
punched

and

Uijkaij tice kiij

And
tent top the

kiij

tent-top

tayka,

the,

ka wa
and

great,

maka

kiij
the

earth

therefore

on

the

snow the

.all

and

was,

'

hesat

water

over

fog

the

south

and

youngest

child

Waziya

wife his

bare

belli

there

took refuge

and that

"went

"most

towards

windbrougCt

and

ciijca

and

heat

melted

ko

om

went.

etaijhaij dehaij
now

hole

died.

kiij

ohna

the

in

Waziva vuke
Waziv:i

and

didita tapi.

children also together heat of

that tent pole bottom

wherefore

little

iyaye

tatahivuve ca odidita

"wen't.

ka hecen Waziya tawicu

took,

ohewaijke ciy heci onapena ka he nina oy

the

snow the

ciuca hakaktana nige .sdana he tosu huta opahdi

Waziya

frost

so

icu,

so

kiij

hecen ivava, ka skay iyaye ca

kiij

thrown. on

boiling

wa

itokali itolieya iyotaij

and

taijliaij
from

south

mini ipiga akastaypi

kii]

owaijca po

Tuka Waziya
But

fanning
himself

above

akan iyotaijke ca

icadu koq, heoi) ihdadu yai)ka, uqkaq itokaga

blowed

iwaijkaiu

"

ciy

is

one lived

hececa, keyapi.
that sort,

the'y say.

Hecen

ohuijkakaij

So

myth

kiij

de,

the

Wicayhpi Hiyhpava eciyapi.

'

tin-

this.

star

fallen

is c'alled.

NOTES.
The use
and "de" with

of the defluite article "kiij" or

"(^iij'' with the demonstratives "he"

"Kiij he" and -kiij de" have been rendered "the that" and "the this." Sometimes they are ennlvalent to only -that" and
"this," as, wica.sta kiij de, this man; at other times they are equivalent to "that
which" or " what;" as, Wicaijhpi yaijke ciij he, that star which is.
1.

their pkirals is noticeable.

2. Attention is called to the almost uniform repeating of the verb "say" in dialogues; that is, both before and after the thing said. Before the words said, the form
is " heya," which is compounded of " he " and " eya," that said.
It might be " hecen

Then at the close of the words spoken comes in "eya" again, which
seems superfluous. But it serves to close up and finish off the expression, and
is helpful to a good understanding of the matter.
3. It is commonly aftirmed, and admitted in good part, that Indian languages
have no substantive verbs; that is, there is no one wliich corresponds exactly with the
eya," thus said.
to us

DAKOTA (IKAMMAH, TEXTS, AND ETIINOGKAIMI Y.

90

iu the Dakota laiifiiiage tliere ai"e several ways of expressing it.

frequently iu these myths is in, dee, Lee, ee, eee, and eeee; the last
"e" is the verb of existenee; " this is it," or, more properly, "this is," "that is,"' "it
is."
In eee and eeee the idea is that of eontinuanee. Heya eeee, he was saying that;

verb "to be."

But

One that appears

that

is,

he repeated

it;

he kept on saying

used, eorresponds to our verb "to be."

it.

So also the verb "uij," when

But the use of "uij"

is limited.

it

can be

Theu we
But still

have "yaijke" ami "waijke," whieh hav'e referenee to place as well as being.
it remains true that iu many cases the Dakotas do not need a substantive verb; T ani
good they can express by the pronoun and adjective alone, "ma- waste."
4. The study of these Dakota myths has greatly strengthened my former impres-

In tin's myth the deliverer of the people is

Badger and Bear myth the deliverer is created by mysterious
power. But everywhere and always the supernatural is recognized. The bad forces,
whether the nameless, shapeless thing that swallowed them all up that went for water,
or the mythic owl's ear that covered them all iu when they went for wood, or the more
powerful and tangible force, the north-god, all these ami others must be met and conSo the liu;arnation of selfishness and meanness, imper(piered by the sui)ernatural.
sonated in Gray Bear, nuist be overcouH^ and killed by the mysterious born.
sions of the necessity of the supernatural.

"star-born."

In the

TRANSLATION.

A i)eople had this camp

and there were two women lyiug out of doors and looking
of them said to the other, " I wish that very large and
bright shining star was my husband." The other said, " I wish that star that shines
Whereupon they say both were imuu'diately taken
less brightly were my husband."
up. They found themselves in a beautiful country, which was full of beautiful twin
flowers. They found that the star which shone most brightly was a large man, while
the other was only a young man. So they each had a husband ami one became with
up

to the shining stars.

One

In that country the teepsiuna," with large, beautiful stalks, were abundant.
The wife of the large star wanted to dig them, but her husband forbade it, sayiug
" No one does so here."
Theu the encampment moved; and the woman with child, wheu she had pitched
her tent and (-ame inside to lay the mats, etc., saw there a beautiful teepsinna, and she
said to herself, "I wnll dig this no om^ will see it." So she took her digging stick
child.

and dug the teepsinna. When she pulled it out immediately the country opened out
and she came through, and falling down to the earth, they say, her belly burst open.
And so the woman died; but the child did not die, but lay there stretched out.
An old man came that way, and seeing the child alive took it up, put it in his
When he arrived he said, " Old woman, I saw something
blanket, and went home.

made my heart feel badly." "What was it?" said his

"A woman lay dead with her belly bursted, and a little boy

And

he

to-day that

wife.

replied,

child lay there

"Why

kicking."
" Here it is,"

did you not bring it home, old man?" she said. Ue answered,
His wife said, " Old man, let us raise
it out of his blanket.

and took

'As tbe autlior has said iu another part of this vohiine, "e" predicates ideutity rather th.in exAud this is the case iu tlu' cognate languages: e in (Jegiha, are in x^iwere, and bi^re or ere
.i. o. n.
in AVinuel>ag(), sliould be rendered " tb(^ aforesaid," "the foregoing.'' etc.
'Tii)sii)na. the Pnoraka I'scuhnta (Pursh), the I'ommr htuiirhv of the French Canadians, j. <>. D.
istence.

DAKOTA MYTUS.
Wo

91

aiound tlie tent." the old m;iu said, and whirled it

went whirling around and fell down, and then came
But again he took it and threw it up through the top of the
creepin}>- into the tent.
Then it got up and came into the tent walking. Again the old man whirled
teut.
hiui out, and then he came iu a boy with some greeu sticks, and said, "Grandfather,
But agaiu the old man whirled him out, and
I wish you would make me arrows.''
where he went was not mauifest. This time he came into the tenl a young man, and
having green sticks. ' Grandfather, make me arrows of these," he said. So the old
man made him arrows, and he killed a great many butialo, and they made a large
tepee and built u]) u high sleeping place in the back part, and they were very rich
this

up

cliilil."

throui;h the

will

smoke

s\viiij>-

it

hole.

It

in <lried nu-at.

"Old woman, 1 am glad we are well (iff; will proclaim it

came he went up to the top of the house and sat,
"1,1 have almndance laid up. The fat of the big guts 1 chew." And they say

Then the
abroad."

and

said,

And

old

so

man
when

said,

the morning

was the origin of the meadow lark, a bird which is called tasiyakapopo.' It has
a yellow breast and black iu the middle, which is the yellow of the morning, and they
;ay the black stripe is made by a smooth bulfalo horn worn for a necklace.

that

Then the youug man said, "Grandfather. 1 want to go traveling." "Yes," the
man replied, " when one is youug is the time to go and visit other people." The
young man went, and came to where people lived, and h)! they were engaged in shootold

ing arrows through a hoop. Anil there was a young man who was simply looking on,
and so he .stood beside him and looked on. By and by he said, "My friend, let us go
So he went home with him and came to his house. This young man
to youi- house."
also had been raised by his grandmother, and lived with her. they say. Then he said,

"Grandmother, I have brought my friend home with me: get him something to eat."
But the grandmother said, " Grandchild, what shall I do ?" The other youug man then
She replied, '-The people are about to die of thirst.
said, " How is it, grandmother?"
All who go for water come not back again." The star-born said, " My friend, take a
kettle; we will go for water." The old woman interposed, " With difficulty I have
raised my grandchild." But he said, ' You are afraid of trifles," aud so went with
the Starboru. By and by they reached the side of the lake, aud by the water of
the lake stood troughs full of water. Aud he called out, " You who they say have
I have come for water."
killed every one who came for water, whither have you gone ?
Then immediately whither they went was not manifest. Behold there was a long
house which was extended, and it was full of young men and youug women. Some of
them were dead and some were in the agonies of death. " llow did you come here?"
he said. They replied, "What do you mean? We came for water and something
swallowed us up."
Then on the head of the young nuin something kept striking. " What is this?"
he said. "Get away," they replied, "that is the heart." So he drew out his knife
aud cut it to pieces. Suddenly something made a great noise. In the great body
these were swallowed up, but when the heart was cut to pieces and died death came
to the body. So he punched a hole in the side and came out, bringing the young men
and the young women. So the people were very thankful and gave him two maidens.
'

RiSKS

Tasiyaka is the name of tbe large intestine, the colon; sometimes applied to the pylorus.
anothcT form of the name of the bird in the dictionary, tasiyakapopopa. J. O. D.

<;ives

])r.

DAKOTA GRAMMAR. TEXTS. AND ETHNOGUAPHV.

92

said, " I am journeying; iny friend here will marry tbem," and so he ,i;a\ e them
both to him. Then in the middle ot the camp they put u]) a tent, and the younj; man
with his grandmother and the two young women were brought to it.
Then the young nuin the Star-born proceeded on his journey, they say. And
again he loiiud a young man standing without where they were shooting through a
And so, saying he would look on with his friend, he went and stood by him.
hoo)).
Then he said, "My friend, let us go home," and so he went with him to his tepee.
"Grandmother, 1 have brought my friend home with me," he said, "hunt up something for him to eat." But the grandmother replied. "How shall I do as you say?"
"How is if?" he said. "This people are perishing for wood; when any one goes for

But he

wood he uever comes home again," was the reply.

Then he said, " "Sly friend, take the packing strap we

But the
will go for wood."
have raised with difficulty." But,
"Old woman, what you are afraid of are trifles," he said, and went with the young
man. "I am going to bring wood," he said; "if any of you wish to go, come along."
"The young man who came from somewhere says this," they said, and so followed after him.
They had now reached the wood, and they found it tied up in bundles, which be
had the people carry home, but he himself stood and said, "You who have killed every
one who came to this wood, whatever you are, whither have you gone?" Then suddenly where he went was not manifest. And lo a tent, and in it were young men and
young women; some were eating and some were alive waiting. He said to them,
"How came you here?" And they answered, "What do you mean ? We came for
wood and .something brought us home. Now, you also are lost."
He looked behind him, and lo! there was a hole; and, "What is this?" he said.
"Stoji," they said, "that is the thing itself." He drew out an arrow and transfixed it.
Then suddenlj' it opened out, and it was the ear of an owl that had thus shur them up.
When it was killed it t)i)eued out. Then he said, " Young men and young women, come
out," and with them he came home.
Then again they gave him two maidens; l)ut he said again, "My fi-iend will
marry them." And so the young man with his grandmother and the two women were
placed in a tent in the middle of the camp.
And now again he proceeded on his journey. And he came to the dwelling place
of a people, and again he found them "shooting the hoop." And there stood a youngman looking on, to whom he joined himself as special friend. While they stood
together he said, "Friend, let us go to your home," and so he went with him to his
Then the young man said, "Grandmother, I have brought my friend home with
tent.
me; get him something to cat." For this young man also had been raised by his
grandmother. She says, "Where shall I get it from, that you say that?" "Grandmother, how is it that you say so?" interposed the stranger. To which she replied,
"Waziya' treats this people very badly; when they go out and kill buffalo he takesit
all, and now they are starving to death."
;

old

woman

protested, " This one

my

grandchild

The weather spirit, a mythical giant, who caused cold weather, blizzards, etc.
See Amer. Authropologist for April, 1889, p. 155. Waziya resembles a giant slain by the Rabaccording to Omaha mythology. (See Contr. N. A. Ethn., vi. pt i, 22, 25.) J. o. d.
'

bit,

DAKOTA MYTHS.

93

Then be said. " Graiidjuotlier, go to him and say. 'My graudcliild lias come on a
jouruey and Las iiotbins to eat. and so he has sent me to you."' So the old -n-oman
went and standing afar oft', called, "Waziya. my grandchild has come on a journey and
has nothing to eat, and so has sent me here."' But he replied. '-Bad old woman, get
you home what do you mean to come here ? " The old woman came home crying, and
saying that Waziya threatened to kill some of her relations. Then the Star-born said,
"My friend, take your strap, we will go there.'' The old woman interposed with, '!
;

The grandchild replied to this by saying,

difticulty raised my grandchild."
"Grandmother is very much afraid.'' and so they two went together. When they
came to the house of Waziya they found a great deal of dried meat outside. He put
as much on his friend as he could carry, and sent him home with it. and then he him.self entered the tepee of Waziya. and said to him. "Waziya, why did you answer my
grandmi)ther as you did when I sent her?" But Waziya only looked angry.
Hanging there was a bow of ice. "Waziya, why do you keep this?" he said.
To which he replied. -Hands oft'; whoever touches that gets a broken arm." So he
thought, "I will see if my arm is broken. and taking the ice bow he made it snap
into pieces, and then started home.
The next morning all the people went on the chase and killed many buflaloes.
But, as he had done before, the Waziya went all over the tield of slaughter and
gathered up the meat and put it in his blanket. The -Star born" that had come to
them was cutting up a fat cow. Waziya. on his round of tilling his blanket with meat,
came and stood and said. "Who cuts up this?" "1 am dressing that," he answered.
Waziya said, addressing himself to the young man. Fallen Star. "From whence have
you .sprung that you act so haughtily " - And whence have you sprung from Waziya
that you act .so i^roudly ?" he retorted. Then Waziya said. "Fallen Star, whoever

have with

'"

me dies." So he said
He did so, but it was no

-I

points his linger at

to himself.

and see

whit different.

if I die."

will point

my

linger at

him

Then he on his part said, "Waziya, whoever points his linger at me, his hand
becomes paralyzed." So Waziya thought, "I will point my finger and see if I am
paralyzed." This he did and his forearm was rendered entirely useless. He did so
with the other hand, and it too was destroyed even to the elbow. Then Fallen Star
drew out his knife and cut up Waziya's blanket, and all the buftalo meat he had
gathered there fell out. Fallen Star called to the people, "Henceforth kill and carry
home." So the people dressed this meat and carried it to their tents.
The next morning it was reported that the blanket of Waziya. which had been
cut to pieces, was sewed up by his wife, and he was about to shake it. He stood with
his face toward the north and shook his blanket, and the wind blew from the north,
and the snow fell all around about the camp so that the people were all snowed in
and very much troubled, and they said: "We did live in some fashion belbre. but a
young man has acted so that now we are undone." But he said, " Grandmother, find
me a fan." So, a road being made under the snow, she went and said to the people,
" My grandchild says he wants a fan." " Whatever he may mean by saying this ?"
they said, and gave him one.
The snow reached up to the top of the lodges, and so he punched a hole up
through and sat on the ridge of the lodge, and while the wind was blowing to the

DAKOTA GRAMMAR. TEXTS, AND ETHNOGRAPHY.

94

south ho sat and fanned him.^elf and made the wind come from the .south, and the
heat Itecame great, and the snow went as if boihng water had lieen poured ou it, and
mist, and Waziya with his wife
it melted away, and all over the ground there was a
and children all died of the heat. Bat tlie little, youngest child of Waziya, with the

smooth

belly, took refuge in the hole

so lived.

And

made by

a tent-pole,

so they say he is all that there is of

called the Fallen Star.

where there was frost, and

So also this myth is

Waziya now.

WOTAXIOK IIOKSINA

Written

Ii)3'iiij

kaked:

]!('|m)1(1

iImis:

Hoka

ti

keyajii.

Hoka

r'h)ca

ota

liiijca.

lived

they say.

Bauger

cliililrcn

many

very.

riili

And
thon

so

nmruing

that

then

them-hehind from

vuhe

inazii),

that hy

akihai)

even

Idle

starxe

v.ill

will

will

(h>,
.

Hecen,

brother, hesaid.

So

And

Mato

Yes,

Badger,

Now

hesaid.

and Gray-Bear

starved.

kikta,

hrother,

then

was,

his

Hoka

'

ka taijkan

VTonderful!

Mi^'e kes miciyca

om

mychildreu

with

even

den ahi wati

move

here

if

'iil<!^seyoii

I-live

hoth

amusing ourselvesthus

moreover

kta, uijkaij

the go-home would.

kiy en

ti

Badger house the

outdoors

in

Hoka woheyuij

waij
one

hundle

Badger

then

Mato

cai'ne

hinaziij
came stood

ti

kiij

Badger

lioiise

the

en Mato
iJray-

in

and Cray Bear hiinsilf

were-taken;

Badger

so

'sat down,

in

heeen Hoka taijkan

eti,

ka nina

out-doors dwelt, and

ihai}hai}na

ni^kaq

Mato

haijhaijna

the

next uinrniui:

then

Gray-Bear

iiiorr.iiig

ka lieya
thissaid

Hoka
Badger

nuksi sicamnaua
ears

stinking

very-

much

ciij

sat-down

.ind

Hoka

ka Mato iye ohna iyotaijka,

H.as-tnrnd;

all

ahiti.

Oray-Bear moved.

owasii] kipi

also

Mato en hiyotaijke
in

heya: Huijhuijhe!
thissaid:

the

akiyahda.

kiij

Badger

provisions

outside

"

and carrying he-took-home.

g.ave.

immediately

Gray-Be.->r

wakelun, and

yaijke

iyokosaijs icimagagayaken sakim

aaid;

Gray-Bear

Hoka woyute tawa koya

akihai).

tbis-doing

suyg, iyonicipi kiijhay

hecehnana Hoka taijkan iyeyapi;

Badger

liet'oi)

Badger

kiij

he said.

.'

Waijna Mato khj hde

eya,

The-next-morning

kiij
came the

areyou

suijg, eya.

Ihaijhayna hehan
hi

Hoka

them-shot always.

came, and Gray Bear

in

y'ou-lhe

rich

ikikcu ka Mato ku, ka

took

Tvent

Avai)

arrow

when.

wicao ecee.

wai) en hi, ka

l'.ear

Uqkai) Hoka, Ho, eya;

hesaid.

uyti kte

and

.was

thela.st

oneafter.
another

all

(iray

thus

mate kte do,

kte do, eya.

ka

whirh

and

Mato

suddenly

you

hrother,

one

path

all

nive ke decen wased yati nayka he, eya.

suijg-,

welive

and

very.

Uijkaij ilinuhaijna
And

alway.i.

full

liiqca.

rieh

no\^

herd

liiiffalo

ka tukte ehakedai] uy eca, waijliiijkpe

he-slood.

that,

waijna waseca

siirrouud

liadfier

optaye ozuday ecee.

waijzidaq ahda
owasiij raijkuye
'

(.-a

cikoij, lie oi) owa.sii) iciyaza

had

'

had.

home

eca wiciliektapatayhaij

lon^'

'

each

drovclic thcin,

all

haijska
f;a
and

very

long

Imt

Uijkaij lie ohaijliaijiia otoivohi pte

had.

Hoka hocoka waij

tuka hayska hi)]ca yulia.

Tolian liececa eca owasii} riamwiraye,

When

Ci-OCD.

liad^-i r

vuha.

that'

riv.-rhi-iid

the.

Hoka way wased

'

l;ad;;<r

IvI^^'.

Doings

Dakota by David Grey

in

waijliii}k])e waijzidaij xiilia,

om
liad,
arrow

kaliniii) e

()IIA>;

Boy

Bluod-clot

kii]
the

liiij

very

taijkan hinaijpa
come

outside

95

DAKOTA GRAMMAR,

96
wo,

nitalioc(>k;i

kiij

])te

iniper.

your-surrniiml

tlir

huIValn

AND ETHNOGRAPHY.

TEXTS,

ozudaij do, eva.

JuU

is

lie

Uijkay

Hoka

And

Badger

said.

waijliiijkpe olidaku;
arrow

li

is

took;

sins.

ka Hoka hecoq ecee

Badger

ami

always

tbat-doins:

Mato

owasiij

and

Gray-Bear took,

all

liecoij,

Badger

even

one

waijzidaij

alidi

liiit

luv.r

liadger

one

hroufjlit

children

with

starve

die

Bnt

very.

will

hee haijliamia otoivolii

morning

that-one

Hoka

waijna lide kta eea

and

Hoka

eceii waijiia
now

so

Badger

ciqcadaij waqzi hakaktadaij lica,

Oray-Bear

one

youngest

one

children

warjzi

butjalo-leg

yuha skata
played

h.ad

very,

ecee,

ka

tohaii

always,

and

when

en tiyokalimilima iyewicakiya ecee, ka

kiij

ti

Badi^er house

then

go-home will

ahvavB:

tasicoii;'aij

every

each

Mornin;:

not.

ka

not

lint

thero-hit.

Hayliaijiia otoiyolii

sni.

sui ecee:

Tuka Mato

akihaij te kte hiqca.

one-after,
anothi-r

all

waa-glven

Hoka

om

now

and

he-did,

tohiijiii

ciijca

and

so

tuka

that.he-did,

nijkai}

again

the

ka waijzina kaes Hoka kicupi

icu,

Tuka

ake iyecen eeoy, ka owasii} iciyaza wicao.

kiij

caused-them to-go

roUing-houaeward'

in

tlie

and

always,

heor) ni yukaijpi.
by -that living they- were.

Hanliarina waij
Morning

one

ake

Mato

taijkau

liitiapa

again

Gray-Bear

outside

eame

kiij,

stinking

tlie

wayhiykpe ahiyu wo,

fiicaranana

arrow

bring

Mato heya tka Hoka ye

GrayBear

Badger

but

this-said

and

nuksi

Badger

this'said:

ears

iiitaliocoka kiij pte ozudai;) do, eya.

your-surround

out,

the

butialo

full-is

lie

said.

Uykaij Mato heya: Eciq yau sui kiqhaij

sni.

'go

Hoka

ka heya:

And

not.

Now

Gray-Bear this-aaid:

you-come not

if

iuacibdaska kte do, eya.

I-smash-you

will

Badger

ka

ka nakui) en niakte
and

which

then

'

even

will

most

Hoka

ai^ain

fat

if

Mato

Badger

one-after

all

Badger

eya, ca

now

(fem.ale
sp.)

it

Yes,

thia-'said;

there

I-bring-home

that

ki(*i ya.
and Gray-Bear with went.

said,

Uykay Mato heya

ecee ake owasii} iciyaza wicao.

always

that-did

of

Hoka heya: Ho, ektamde

And

will, she-aaid.

somehow think

I-go

ca
and

tukte iyotaq cepe ciqhay he wahdohdi kte do;

esta kte do,

thus me-he-kill

alao

liecoij

at-any-rate

Uijkaq

kte, eya.

I-die

eciij

and

them-I-kill.

all

mate

starve

my-fhildren will

owasirj wicawao,

Old-man,

this-said:

wif'e-bis

raiciijca oin akiliay

ao

ewaeir) we, waijua

Then

ecen

he-aaid.

Hoka tawicu heya Wicahiqca, eyakes tokiki

Ui]kaij

And

theiu-killed.

Gray -Bear thia-said

And

Hoka
Badger

Pte toin cepapi

will

Uijkaij

Butialo

four

fat

ones

another

kiy hena nis pate

the

you

those

cut-up

ahdi wo, eya.

(Ja
and

bring-home,

Uijkaij
And

he-said.

iyotan cepe hca, uqkaij heceedaij pata, ka waijna

"^

more

Why

and

very,

fat

Tokeca ake

that-only

he-dressed,

waijzi yapate sni, eya.

one

again

you-cut-up

not.

even

them-to-I-take-home

children

But

Mato heya

Hoka

Gray-Bear this-aaid

Badger

now

will,

nuksi sicamnana
ears

stinking

uykaij

finished,

then

meat
kii],
the,

one

Mato heya:
Gray-Bearthis-said:

Deceedarj

not.

This-alone

would

Mato Avapata
(iray-Bear

as-yet

.So-long

warjzi

.sni.

Hehaijyaij hinah

he-said.

and

said;

yu.staij,

Badger

But

ho said.

Badger

Yes,

Tuka Hoka wicada

Tuka waijna Hoka tado kin

sni.

tinished his <iwn not.

Badger,

now

and

kes hoksiyopa wicawakahde kta, eya.

hdustaij

Hoka, Ho, eya; ka

cutting-up

ikay kitoy ka kiy kta, uijkaij

the

etring

and carry would.

tied

tokaq iyaya wo,

away

go,

then

we namayakihdi

(male blood

you-for-me-tread-in

sp.)

'

is not in the dictionary; but it is probably derived from

from kabmibma, to roU along, make roll by striking. j. O. D.

Tiyokahinihiiiu

hma, whicli latter

is

ti, (en(,

and okahmi-

DAKOTA MYTH8.
Tuka lloka

kte do, eva.

will.

Hadger

Hat

liesaiil.

lieva

he

tlus-'said

Gray Bear again

he'said.

Hoka we

kiij

elina

the

iu

Badger blood

Then
betook, and

way aputag
one

eatku

kii)

bai-koftent

the

blood

the

Gray-Bear

and

came.

we

kiij

lilood

the

yusda ka we

pezi oijge
some

gra.ss

aiiu

'

inshut-baiid

a-piece

kiij

opemni

alide ea

tin-

wrappcd-iu

carried-

and blood

pulled

he oijspa uapohmus
that

and

home

and

plated at-home;

iu

Ka

kaga.

kii]

Then

not.

eu akilinaka; ka hehaii iyyaij ka initosu ka peziliota ko huwe

back-part

loilge

he ehnaka, ka hehan
that

then

anil

placed,

eu

the

J/(.i/uMn

Uum

th.>

iuiti kiij

he akautai)haij

sweat

that

went

to-get

upon

and

made-bed-of

he taijyeh nataka.

kiij
the

outside

tlie

also

owiyze ea akau

lieiia

kiij

jiezil'iota

iu

the

AitfinMn

and sweat poles and

stones

then

catkii kiij

iiiitipi

And sweat

and sweating made.

we

will

Uykai} Mato hiyu, ka

sui.

ilipaya, uijkaij
he-fell -down.

kissing

crying went-home. and

having

I-carry-hnine

this

inilci-d

was-thrown.

pushed

blood-cliit

de wahdolidi kte

liaijtul<.e

would

Badsor

but

aa'id-it.

ka yuha ceya hda, ka

iui

"Sti.nn.

paha elipeyapi.

ITykaij wotauice
icu,

Hoho, mis

Mato ake eya, tka Hoka wicada

do, eva.

ka

is

ill

verv'-wcU

that

fastened.

lodge

Helian mini iru ka timaheii ehde, ka

Then

water he-took and

iiiiti

kiij

sweatlodge

the

within-house

within

theu

them-lie-placed

house-within he-thnist and

Oe-did.

with

the

stones

within

pouring-on

glad-you-me-raa'ke

again

vuhdoka,

young-man

and

he-opened.

pouring on

Uijkaij

now

and

saying name

And

then

Boy

Blood-clot

this-said;

hcA-ake waste hce ces, eya wo, eya.

very oh that,

good

clothes

say thou,

ake heya:

Ito, inicinksi ptaijlia

again

Xow

this'-say:

my-son

Hecen tiyopa

eya wo, eva.

"say thou.

Uijkaij
And

he" said.

Hoksidai)
Boy

i)a hiij kiij

head hair the

and

shot.

one

.splitting

not

And

>

Now

Ito, miciijksi

Now

th'is-say:

my-son

Uijkaij

yuhe

arrows

lull-very

have

Uijkaij

ka tiyopa

kiij
the

"door

Blood-clot

then

en ehde ka waijliiijkpe
arrow

placed and

in

Hoksidaij heya: Ate togca

Boy

Blood clot

Alas!

this'said

cei,
oh-that

hehaii Wotauice

And

it-was-so.

and

And

dzudaijh

Hoka heya: Hehehe,

Balger

heya wo,

father

\vaijhiijk])e

Hehan Wotauice
Tkeu

Uijkaij

Badger

so

son-had.

Ito, ate,

ake ecetu.

took,

Hoka

eiijksiya.

"again

anil

pulling

hit-'it.

sni he.

me-yon-'give

quiver

waijzi hduzuij icu,

kute, uijkaij kasden iheva.

WO mavakupi

he'said.

eya, uijkaij
he'said.

came out

very

door

So

hecen

Uijkaij eya, uijkaij ecetu.

it-was-so.
and
he'said,
And

waijzu waij

otttr-skin

Again

he'said.

sp.),

Badger

and that

called,

hehan Wotauice Hoksidaij heya:

Ake

heard.

some-one within-house this-said breathing;

open for'me (male

beautiful

nahoij.

tuwe tiraaheu heya niya:

Uijkaij
And

man

arm

was.

Badger

breathe

sigliin';

was.

'

isto

Then

lie-fastened.

akastaij yaijka.

the

eya caze yata, ka he Hoka

Hok.sidai)

Blood-clot- Boy

food

so

when

hot

Helian

koska wai) wicasta waste hea hinaijpa:

uijkaij

Wotaniee

oij
with

now

aksa })idamavave ea Avaijna makiyuhdoka wo, eya.

who

This

and

waijiia kate eeliaij

ecen nataka

the

'door

akastaij yaijka.

oij iijvaij kiij

the
water with stones

De tuwe

heated

kiij

kiij oij iijyaij kiij

water

someone

suddenly

mini

ecoij,

ea

tuwe inahen eomnihdazi niya Hoka

Uijkaij ihnuhaijna
And

kadye

stones

hehaii tiyopa

ec'eeday tiinahen i^-eye ea mini

alone

and

placed,

maheu ewieahuaka,

iijyai]

this 'said;

Father

why

taku yaka hwo:

ciijs,
son

what

you-mean

waijua akihaij uijtapi kte do, wamaseca hca, uqkaij Mato den hi ka owasiij
now

starving

maki ka
tookfrora-me

we-'die

taijkaij

and

outdoors

710.-,

VOL

will

co'me

IX

(3^1

made-me and

eya.
he said.

I-was rich

hiyu maye

very.

and

Gray bear here came and

all

owasiij icu, ka waijna akihaij uijtapi kte do,

all

took,

and

now

3tar\-ing

we-die

will

DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.

98

Uykai] Wotanice
And
I-have-Sowu

ate,

sdonwaye

ra

heoy

These,

father,

Iknow,

and

therefore

Tes,

cisi kiqliai)

lyoueoinmand

Gray-Bear

then

if

already

hcfore

came

out.side

.at

and

ahivu wo, uitahocoka

you-come out

Hoka

buffalo

the

Hoka

one

'then

come
home

c"arry

he

cut up,

Soon

Gray Bear

and

would;

blood you-trample-in-for-me will

thoii

this s.aid

Then

Gray

and

eaine

liear

hiyaye ^a icu kta

and

went

and

fell-upon

tka.

would

take

and second-time

hamwicaya, ka
and

tbem-scared,

all

ka

them-shot, and

in a line

Waijna Hoka pata

but.

kii]

Again

the

blood

Badger

stinking

ears

Tka
But

the

tokan

the

away

carry would worked.

not

stopping'

Tuka ake
But

threw him.

naziij

again

risi:ig

Hehan Hoka ceya

ehna ehpeya.

Badger

Then

he-threw'^him.

in

finished

hiij

iyowiijye sni kiij kta skai).

'

in

yustar)

cut-up

nuksi sidamnana

kiy ehna ehpeya.

blood

Ake we

Now

Badger

he'said.

ka iyahpaya ka we

Uijkaij Jlato liivu

iiioqpa

not,

h^e-go

owasii]

all

s.aid.

Hoka

wo, we namayakihdi kte do, eya.

hivaya
"
sa

tli.-

ka

owasii] iciyaza wicao,

oij

Kohaijna pata wo, eya.

hdicu kta; uijkay Mato heya:

kii)

arrow

sni,

dressed.

Uijkai] Mato heya:

And Gray Be.ar this said

kehai]

But

liii)

pata

Badger

that

fat

kii)
the

with

arrow

Badger

then

they went,

one

path

kiij

ya ka ake

caqku wayzidaij ahda, hehan Hoka wayhiijkpe

waijzi cepa he

very

waijhiykpe

with went, and again

and

his took

arrow

then

he-said the

Now

moruing

Tuka ye

he-said.

kici

but

will,

harjliaijna

stinking

ears

full is

with you-go

Waijna

nuksi sicamuana

Badger

de kta, tiika

kici

and

he-said.

pte ozudai] do, eya.

althougliyou-corac shall

you-call

will

kta, eya.
will,

hehan waijhiykpe ehdaku ka

"cin

and

stands

I-hide

this said:

kii)

your-surround

bring out,

eye

And

he said.

hehan yahiuaqpe kta ka

ciyliai)

taijkan hinape ca heya:

Mato

Uijkai)

(male 8p.)

miye he itokam waijna okta inawalibe

I-m:^^elf this

do

so

if

without

Inthemoriiing Gray-Bear

said.

second-time he-says

hnt

todo

ecen ecoq wo, eyn.

Hayliayna Mato taqkan hinaziq ka nicipaq esta yau kte

tuka iiioqpa eye

not;

Heiia,

thia'said:

jastas

Father,

he'said.

Hoka, Ho, eya.

Badger,

heya:

Boy

Ate, tokeijli ecoi]

imacao-a ce, eva.

sni;

Hoksidaij

Blood-clot

cried

skai).
working.

And

Tokeca
Why

Boy

Blood flot

then

you

so

ray-father

treat

hepe do; Sung, kohaqna nis

And

said.

niciijca tado

Tuka Wotanice Hoksiday heya: Hiya,

But

waymdaka
I

Boy

Blood Clot

he said;

uijkai) .sastedaij kiij

and

little finger

arrow

and

he kte

sni

that kill

not,

take home to them.

ate kahoya
my father throwing

transfixed

that

the

Badger

he-took,

he okataijyay ka

Hehan Hoka deya:

Then

N"o,

this'said:

This

ciqs,
sun

I-said

he

;iid.

iyeyaye

ciy

he

you .shoved

the

that

eya; ka waijhiijhpe ehdaku, ui)kai] Mato nakipa, tuka kute

ce,

saw

this said:

Gray Bear

is,
that

wicakahda wo, epe do, eya.

meat

you your children

soon

Brother,

this I said;

he

this said:

.and

He

Uykaij Mato heya:

hecen yakuwa hwo, eya.

ate

started,

rising

ka key a:

<'a en ya,
and there went,

Uijkay hehan Wotanice Hoksiday naziq hiyaye,

this said:

Ciijs,
Son,

and

.and

Gray Bear

but

fled,

he-shot

kte.
killed.

Mato ciyca
Gr.ay Be.ar child

wai] hakaktadaij
youngest

kiij tezi
tlie

sda.schiday

belly

.smootli

wo, he tasicogaij uahmana uijkahipi ecee, ka heoy dehaijyay

that

leg

bone

secretly

us brought

always,

and

by that

to this time

ni
alive

uijyakoijpi ce, eya.

we-are,

Uijkaij
And

he'said.

hehan Wotanice Hoksidai] tiyatakiya hda ka

then

Blood Clot

Boy

homeward

went

]\Iato

and Gray Bear

tawicu
wife hia

DAKOTA

okpe u wo, eya.

kipaq ka heya: Mato

ami

calleil to

ka

this sairl

Gray Bear

to help coiue thna,

carry the meat

MYTflS.

ami came and

how many

Herd

this said:

heya: Optaye vvaqzi do, eya.

And

Herd

this said:

one

ecee koy, eya.

always in the

he said.

Now

near

came

she said.

Those

And,

kiyedai;)

took

strap

Wotauico Hokisidaij
Boy

lilood Clot

eca takukiye sni

when

many

so

wikaiji cu

wife hia

Heua henakeca

Uijkai),

Waijna

(Iray Rear

Uijkaij
And

she said.

Mato tawiou

Ui]kai;)

he'said.

ka heya: Optaye tonakeca he, eya.

11

09

somethin;^ count

not

ake heya: Optaye tonakeca he,

iiijkai]

how many?

Herd

again this said:

.ind

past

Uijkay Wotanice Hoksidaij heya: Optaye Avayzi

eya.

And

she said.

Boy

Blood Clot

waqhiijkpe ehdakii.
arrow

this said

Of old

And,

wonld

so

and

naziea, tnka

^a,
she said and

Iu^'s;iid

eye

cikoij

be.

eye ni

(hi,

I said

one.

Taqni liecede kte

Uijkai},

his took.

Herd

epe

t'e

but

fled,

thought

sa.stedaij

eu okatayyaij

kiij

BnKir

little

drove

in

tlie

it

ka

kte.

.I'nd

kiUed

Hehan Mato
Then

eu tiinalien

kiy

ti

bouse the

(Iray

within

in

Bear

owasiij

iyaya, uijkaij
and

went.

Wanzi tukte de
which

One

paraahdidaij

hiyeya.

heads-down

were.

all

woyakupi ece

ate
my

this

tbis'saiil:

iwicawaiji>a; uykaij owasiij

them

In* said,

heya:

Boy

Blood Clot

eya

he,

always

father food

Wotanice Hoksidaij
and

askin:^;

ho
voice

;tll

you gave

this .said;

oni'

Tuka

Miye, miye, eyapi.

waijzidaij hcyapi;

f,

then

this said:

1.

bis took

sni.

siiid

not.

rijk;iij
Anil

they live

for that

he said

shall?

iiijkaij
and

owasii) wicakata ka heceedaij okapta.

:md

tliem killed

all

:in.l

that .alone

apareil

liiiu.

en aki ka he mini aku ka nakuij cahod yuge

kiy

ti

Badger house the

that

ehdakn ka

bow

Boy

Blood Clot

Hecen he Hoka
.So

itazipe

eye

one

wicaui kteca, eya;

etaijhaij

and

they say.

1,

Wotanice Hoksidaij

wayzithiij

But

tlicy saiil.

I,

hehan heya: Miye, miye, eyapi, uykaij

and

he

in

water

that

and

bring

also

take up

aslies

brought,

kiyapi.
they made him.

Hoka

Helian ake
Then
and

tired

nina waseca hca.

Badger

ag:iin

icomni ka heya

very

mde

Father,

ciijhaij

ekta

if

there

And

Wotanice

Hoksithiij

BloodCIut

Boy

then

kte do, tnkte oyate waijzi ikiyedaij

I go

traveling

this^said:

Uijkaij liehaij

much.

rich

Ate, icimani

will

which

one

people

tipi

near-by

live

staying

sdoqyaye
you know

Badger

there you go
;

go

will

he said.

oyate way wicota

Here

this said:

old-man

but

will;

yini

meeting come

eya; hecen,

tipi ce,

many

people

dwell,

tuka wicalica way nitkokim u kta,

ekta de kta;

will

kte do, eya.

Hoka heya: Deciya

Uijkaij
And

kte do

mde

uijkaij lie
and

will,

said;

lie

but

what

t.ake care

he says

you do

if

will

he

not

son

nihnaye waciij
you deceive

tuka iliuuhay taku eye ciyhay ecanoij kte sni do, eya.

ciijs.

so

he' said.

desire

Uijkaij
And

Wotanice Hoksidaq, Ho, eya.

Boy,

Blood-Clot

he

Yes,

said.

Wotanide Hoksidaq waqna iyaya, uqkai}

kitoi)

u waijka, ka heya

holding coming

was,

.and

oiuawaninake, eya.
I

now

Boy

Blood-Clot

am walking truly

(.')

he

said-

this'said:

He
This

had gone,

Grandchild,

where

in

the meantime grouse

wicahca waij sagye-

you

lie,
?

*"

.stalf

eya.

He

is,

Hecegcen

he said.

This

he.

In this ivay

keya iwaykam
many

man

old

"lo!

Takoza, tokiya da

icuqhaij siyo

iijyuij!

and

;il)ove

Uijkaij
And

hiyahaijpi.
'alighted.

wicahca heya: Takoza wayzi makio wo, waqna akihaij mate kte do, eya.
old

man

this said:

Grandchild

one

for

me

shoot,

now

starving

I die

will

he said.

DAKOTA GKAMMAK, TEXTS, AND ETHNOGKAPHY.

100

Tuka, Hiya deriva

No,

But,

htayetu

again

Boy

Heceu
with

old

man

and

so,

and
be
thought,

i.stiijbe

Tliat

whilst

kiij

he

the

that

tuka waqna

wayna

aijpa

now

morning

now

but

kamdes aya,

sleep

will.

brightened

went,

now

from

daylight

sdoyye

sni.

Wotanice

will,

down,

lav

Uykaij

toliiijni

And

aforetime

indeed

iyaye

Bo.v

asleep fast

went

lieva:

inaziy,

is

tokenken

Who

this

howsoever

ka nakpe
eiirs

backbone

then

tlie

broke

those

the

hena en ehpeya, ka
those

there

he took and

that

was

made

dog

Fljktomi

Blood Clot

'forw.ard

to

"wohwo,

Boy,

ye

cikoij

went

the

oyate

kiij

people

the

kept

'forward

that-is

and

stretched

lica

kaga.

very

made.

lie

made,

Uykaij
And

his-clothes

dd
clouts

only
those

wore

Hecen Wotanice

kici

ya.

with

went.

So

Blood Clot

was

sui]ka kiy he kici

went and

wohwci

now

and

it

ya ka

deceived

dog

the

'

Ciiktomi

he alone

went

callingto

'led

him olten

him

p'eoplc

Boy

Bhiod Clot

uijkaij suijka kiij

i,

come,

to

with

ya kicoco aya.

Wotanice Hoksiday ovate

saying led him.

l'i)ktr>mi

that

did to him.

so

and

dog

kiij

ehna

the

among

the

iya^a.
"went.

p'eoplo

he isteca
that ashamed

Uijkaij
And

heyapi keyapi: Wotanice Hoksidaij hee u do, eyapi, ka nina

this said

they say

wiciyuskiij hca, keyapi.

they rejoiced

all

Ui}ktomi

hee waijna Uijktomi ehaij

hirasolf,

'

bad

wore, and

ka manin ihdonica, ka Uijktomi isnana oyate

outside

astride

yuzigziij iyeya,

sice

Wotanice Hoksidaij, wolnvo, wohwo, eya aya.

waij ekta

and

Uyktomi hee hnaye ca hecen ecakicoy.

Hetaijhaij Uijktomi iyoopta

Thence

ca

went

and

went'

the

iyoopta

thence

Hoksidaij hee suijka kagapi.

Boy

he

hetaijhaij

and

he-left,

limbs

dog

this

liiyaye

hena icu ka iye mj ka tawokoyake wizi ecee uy

kiij

beautiful

and

turned,

ka hecen suijka way

he stretched, and

Blood Clot

not.

hiyave ca akamdas

uaziij

he said often standing

killing you,

the

both

the

clothes.

knew

liee naziy
who was standing

kiij

man

old

he

hut

eyaya

tenit'iyena,

iiapin yuzica,

kiij

wokoyake wasteste

the

tka

was

this

wicalica

ka caijkaku kiy paweli iyeya, ka liuha kiq owaaiq

and

stood,

Cijktorai

liehan

ciij
the

Tuwe

this'said;

Uijktomi hee

ehaijkoij

istiijbeli

and

he thought, and.

Xight
siii uij,
not was,

.sleep

icuqhaij

now

lloksidaij

kii}

will,

Haijvetu

night on.

He

kta, eciij, ka,

go on

ka iwayka.

eciq,

and

so

Boy

lay.

tliis^said:

Blood-Clot

mis wayna mistinina ke, waynas etaijhay ay pa kta

even

lo!

then

man

Wotanice

ecen akpaza.

and

Blood-Clot

asleep

ito esta

old

And

imdainde

lielian

c;a

and

now

came and

Uykai;)

heVaid.

ka Wotanice Hoksidaij

was,

even

the

hecen,

and

will

was

"

wicalica kiy ecen istiijma waijka.

uijkaij

pipe

fill

smoke

he smoking

with

iliuyniyaij kici yaijka,

through

Now

ka waijna

ii

meet

And

there canie-stood.

so

.although

with

if

to

Waijua

'went.

Uijkay wicalica lieya

iiiaziy.

kici caijiioijpa yaijke ca

So

said.

hasten

having

staff

en

estakici t'aijiioijnuu^pe

Lo

this thought,

Ho, eya.
Yes,

vcmi

hecii), Ito

Hoksidaij

uiiwanl

'

owapagi kte do, cva.

inavalhii esta

if

lieceii

sat ilown.

ito

even

Infsaiil, anil

old-man

also

and

go would.

there

Grandchild,

I lixsteii

iyotaijka,

uijkaij

Takoza, eva

auil

I-),'o

ake nakuij wicalica waij sagyekitoij itkokiin

and

kta

inawarmi do, eya, ka ivoopta ivcva.

iiide t;a

thitberivar.1

iiijkaij

evening
eliai;)

all

very

the'y say.

Blood Clot

Boy

that was

comes,

th'ey said,

and

much

Dakota myths.

loi

NOTES.
The use of

wbich is '-kes" frequently, is to be noted as indicating; ?fi/i or

$tro)i(f desire.
"Fatber, say tbis, 'Ob that my son niigiit bave good i-Iotlies.'" This
is used at the end of the phrase or sentence, and is accompanied by tlie verbs think or
srty, in some form.
Like to these is ''tokiij," used at tlie beginning of the wisli.'
2. The life-giving qualities of the sweating process are strongly brought out in
this myth.
There may be two objects or thoughts in the mind of the Dakota when be
makes a ''sweat lodge." It is sometimes resorted to for curing disease. That good
quality Dr. Williamson always commended.
Xo doubt it often attbrded relief to a
congested condition of the system. But it was resorted to more frequeutly for the
purpose of getting into communication with tbesi)irit world. This is the object here.
1.

res,

From

the blood of the buffalo, "which is the life thereof," is. by this process, created
a man. Is this evolution? The sweat lodge was usually made, as described here, by
taking willow boughs, bending them over, making their tops meet and interlacing or
tying them together, and thus making a booth, which was large enough for one to sit

naked inside and pour water on the heated

stones. The whole was covered over

This is the initipi (eueteepee). The sweater sang as
tbis case the object was to bave tlie ''mi'sterious power" do

tightly with blankets or robes.

well as sweated.
its

work
3.

But

in

alone.

This mytli ends abruptly. It would hardly be true to the thought of an Indian
godborn in the shape of a dog, and that an ugly dog. There must be

to leave the

a sequel to

it.-

TRANSLATION.
Once upon a time there was a Badger who was rich and bad many children.
one arrow, but it was a very long one. And in the bend of a river be bad a
buffalo surround, which was full of bulialo every morning.
When it was so and all
started out on one path, be stood behind them and shot his long arrow into the bind
ermost, and it went from one to another tlirougb the whole herd. So the Badger
became very rich in dried meat.
Then suddenly there came a (iray Bear to his tent. And the Oray Bear said.

He had

at the

'The Titoijwaij use tokiij only iu soliloquies. When it is used it must be followed by ni or
end of the clause expressing the wish; as, tokiij he bluha uii), Oh that J had it! j. o. v.

niij

more of this myth in the C'egiha versions. The hero, there called "The Rabbit's .Sou,"
which he had climbed at the reiiuest of the deceiver, Ictiuike. This
latter character corresponds to Uijktonii of the Santee Dakota, whom the Teton call Ikto and Iktomi.
leave
these mythical names untranslated. While the Omaha and Ponka uow apply
It seems better to
the name Ictiuike to the monkey, ape, etc., it is plain that this is a recent use of the term. Ictiuike
was one of the creators, according to the Omaha myths. After causing the Rabbifs son to adhere to
the tree, he donned the magic clothing of the latter, went to a village near by, and married the elder
daughter of the cbief. The younger daughter, becoming jealous other sister, fled to the forest, where
Bhe found the Rabbit's sou, whom she released. At this point the Omaha version differs from the
Ponka. The girl married the Rabbit's son and took him to her home. After several exhibitions of the
skill of the young man, a dance was proclaimed.
Thither went Ictiuike. who was compelled to jump
upward every time that the Rabbit's son hit the drum. The fourth time that he beat it his adversary jumped so high that when he struck the ground he was killed.
See Coutr. to y. A. Ethuol., vol. vi, pt. i, pp. 43-57, and pt. ii. pp. r)6-609. J. o. r>.

There

was caused

is

to adhere to a tree,

102

DAKOTA GEAMMAR,
my

TEXTS.

A>D ETIINOGRAPAY.

1 and
come here and live with you." The
Badger said, ''Yes;" and added, ''So we will amuse ourselves." And when the Gray
Bear was starting home, he took a biindle df buffalo meat and gave to the Gray Bear

"Wonderful!

my

brother, that you sbould live here in sueli abuiidauce, while

children are starving,

to carry

[fit please

you

I will

home.

The next morning Gray Bear came with his household, and as soon as he moved
The
in Mr. Badger was turned out and Gray Bear took possession of all his meat.
Badger hved out doors and starved. The next morning after he took possession,
Gray Bear awoke very early in the morning and standing outside said. ''You Badger
with the stinking ears, come out, your surround is full of buftah)." So the Badger
took his long arrow and as he was accustomed to do shot it through the whole line of
But the Gray Bear took them all and did not let the Badger have one.
buttalo.
This he did morning by morning, but never did the Badger bring home one; and so
he and his children were about to die of hunger. But the youngest of Gray Bear's
children every jnorning played with a buftalo leg, and when he was tired playing he
tossed them over to the Badger's tent. Thus they maintained an exi.stence.
One morning again Gray Bear came out and called, "You Badger with the
stinking ears, bring out your long arrow, your surround is full of buttalo." But the
Badger did not go; when the Gray Bear said. '! will crush you if you don't come."
And the Badger's wife said, " Old man, in some way consider, for I and my
children are stai'ving to death." To this the Badger replied, '' Yes, I will go and kill
them all, and I will dress and bring home the fattest one, even if he kills me." So
he went with the Gray Bear and did as he was accustomed to do, killing them all.
Then the Gray Bear said, ' Vou skin and carry home some of the fattest." To this
the Badger said " Yes," and went to work to dress one of the fattest. WLeu he was
finishing that Gray Bear said, " Why don't you dress anotherr' But the Badger
wouhl not, and said, " This alone will be sufScient for my children.''
As yet Gray Bear had not finished cutting up his meat, but when the Badger
had tied up his meat and was about to pack it home, Gray Bear said, " Y'^ou stinkingeared Badger, get away, you will trample in this blood." But the Badger replied,
" No, I am going to carry this home." Gray Bear ordered him away again, but the
Badger would not go. Then Gray Bear came and pushed Badger down in the blood.
Thus, as he fell down in the clotted blood he kissed it, and taking a piece up in his
hand he went home crying. By the way he pulled some grass and wrapped it around
the blood and laid it away in the back i)art of his tent. Then he went and brought
stones and sticks for a sweat-house, and Artemisia or wild sage, and made a steaming.
In the back part of the sweat-house he made a bed of the Artemisia and upon it placed
the blood, and then he covered the lodge well on the outside. Then he took a dish of
water and placed it within, and when the stones were well heated he rolled them iu
Then he thrust his arm alone inside and poured water
also aud fastened the door.
on the stones.
Suddenly the Badger heard some one inside sighing. Me continued to pour
water on the stones. And then .some one breathing within said, "Again you have
made me glad, aud now open for me." So he opened the door and a very beautiful
young man came out. Badger at once named him Blood-Clot Boy, and had him for
his sou.

DAKOTA MYTHS.

103

Oh that my son might have

Then Blood-Clot Boy said, " Now, father, say this
good clothes.'" So he said it, and it was so. Then he said again. '^ Say this: 'Oh
This he said also,
that my son might have an otter-skin quiver tilled with arrows."
and it was so. Then Blood-Clot Boy pulled a hair out of his head and placed it on
the door, and. shooting it with an arrow, split it. And then he said, " Father, why
don't you give me something to eat?"' But the Badger answered, "Alas! my son,
what do you mean ? We are all starving to death. I was very rich in food, but Gray
Bear came and took it all from me and drove me out. and now we are starving and
:

"'

will die."
Father, I know these things, and therefore I gi-ew.
you to do." To this the Badger said Yes." Then
Blood-Clot Boj" continued: " In the morning when Gray Bear comes out and calls you,
you will not go; but the second time he calls then go with him, for I shall then have
hidden myself.'' So very early in the morning Gray Bear stood without and called
"Stinking-eared Badger, take your arrow and come, your surround is full." He did
not go; but when he called the second time he took his arrow and went with him.
And when they had scared the buflalo. and all had started home on one line. Badger
shot his arrow through them all, and dressed the fattest one.
Then Gray Bear said, "Dress it quickly." And when the Badger had finished
dressing and was about to start home with it. Gray Bear said, " Badger with the
stinking ears, get away, you will trample in my blood." To this Badger i>aid no
attention but continued to prepare to carry. Then Gray Bear came and fell upon
him and threw him down in the bh)od. He arose and went te take up his pack, but
again he fhrew him down in the blood. Then the Badger burst iuto tears.
But then Blood-Clot Boy appeared, and said, "Why do you treat my father so?"
To which Gray Bear replied, ''My son, this I said, "My brother, take home meat to
your children without delay."" But Blood-Clot Boy said. "Xo, I saw you throw my
father down." Saying that he pulled out an arrow, and as Gray Bear fled, he hit
him in the little finger and killed him.
Then Badger said, "Do not kill Gray Bear"s youngest child, the smooth-bellied
boy, for he it was who brought us leg bones and so kept us alive until this time."
Blood-Clot Boy then went towards home and called to Gray Bear's wife, '-Come out
and help Gray Bear." So she took her i)acking strap and said as she approached
him, "How many herds were there?*' Blood-Clot Boy said, "One herd." "When
there are only that many he has never counted it anything," she said. And as she
came near she asked again, "How many herds are there?" Blood Clot Boy again
She said. "I
replied, "I have told you there was one,'" and he took out an arrow.
apprehended this before,"' and fled; but he shot her in the little finger and killed her.
Then he went into Gray Bear's lodge and all bowed their heads. Blood Clot Boy said,
''Which one of you brought food to my father?"* And all but one with one voice
said, "It was I, it was I." Then he said. "You who said 'I, I,* shall you live?" And
Blood-Clot Boy took his bow and killed all but the one who said nothing. And him
he brought into Badger*s lodge where he brought water and took up the ashes.
Then the Badger became very rich again. Blood-Clot Boy was discontented and
said, "Father I want to take a journey; I want to go to the people that you know
live near by." And the Badger answered, "My son, there is a people living just
But an old man will come to meet you with the intent of
here, to them vou will go.

Then Blood-Clot Boy

Now,

father,

do just as

said.

I tell

DAKOTA GKAMMAK.

104

Yon

deceiviuji you.

Boy

iimst nut

do

TEXTS.

anythiiii;

lie

AND ETUXOGKAPHY.
tells

yon

to do."

To

tliis

Blood-Clot

assented.

Blood-Clot

Boy was now

man with a staff eame to meet

grandchild?" But he rei)lied, -I am Just
walking." In the meantime a flock of grtmse came aud alighted. -My grandchild,
shoot one for me, for 1 am starving," the old man said. But he answered. -'No,!
am going in haste in this direction." and so he passed on.
It was now evening, and again an old man with a staff was coming to meet
him, who sat down just before their meeting, aud so he came and stood. The old
man said. 'Grandchild, although you are in haste, I will fill my pipe." Then BloodClot Boy thought. -'I will smoke with him and then go on;" so he said, "Yes." While
they smoked together the darkness came on, and Blood-Clot Boy passed the night
without sleeping. In the meantime the old man had M]eu asleep; and the day was
breaking. Then the young man thought. "I will sleep a little for it will soon be
morning," and so he lay down.
This old man was the mythic being Cijktomi. but the young man knew it not.
While Blood-Clot Boy was sleeping very soundly, the old man that was got up and
him aud

said,

goue, aud heboid an old

''Whither do you so.

ui.V

"What

if in some way you are killed?"

Saying which he arose and stood
him and bent his back and ])ulled out his limbs and stretched his ears, aud
so made him into a very ugly looking dog. The good clothes of the young man he
took ami put on himself, and his own old clothes he threw away, and so went on with

said.

astride of

him.
In this way Blood-Clot Boy was made into a dog. It was ITyktomi who deceived
him and did this to him. Then Uijktomi took the dog with him calling to him, " O
Blood-Clot Boy; wo-hwo! wo-hwo!" as he went along. Aud now when Uijktomi had
come to the people whithei- Blood-Clot Boy had been going, the dog was ashamed and
kei)t himself outside of the camp, and rijktomi alone went among the people.
Then
the people said, "The famous Blood-Clot Boy is coming,'' aud so they rejoiced greatly.

LEGEND

Written

Wicasa waij
Man

oijsika

oij

poor

for

yotmgest

walitewada

ciy

be

de

the

this

ito,

and,

lo.

but

were

all

were poor.

lint

yoiMii;

Then

man

old

the

oysiwakida,

tka

oijsika

most

I-have-raercyon,

but

poor

'

old-woman.

Come.

this-saiil:

iyotai)

oij

we-two-seek. and

Creat Spirit

Behold,

kte

fiy

because of die

E ito, Wakaijtayka uijkode ka iyeuijye ciyhaij,

siii.

and

Uykaij \yicalica kiy heya: Iho wo, wakaijka,

were.

kiij

I dislike.

the

ka

tka owasiij koskajii: tka wahpanicapi, ka

fuur,

uuij se uqpi.

dead would

micii)ca hakakta
my-child

were

(rOLD.

Uakoia hv Walkini; Elk.

ix

('iyca topapi,
ihildren

X'A

THE HEAD OF

OB^

we-two-flnd

will

ito

waku,

lo,

Igive

if,

taijvay ic'ahmiciciyh) kte do, eya.

will

he-rainfornie

well

Uykay wakayka
And

old-woman

hesaid.

heva: Iho, wicahca, taqyai) eha e

kiij
the

thia'said:

well

old-man,

Come.

yon-say, that

ito

hecoqkoi]

lo,

that-we-do

kta, eya.
will,

ehe-said.

Heceii

iho

waijuaka

So

behold

now

"

lo-the- west ward

paha waij tai]ka hea e enivahai)pi;

i?;

give

Alas

I seek

that

wakde kta
I-iro-home

iho,

ku

ui)

almost stood that

wo.

be thou.

with

ki,

Yes.

.'

Uijkaij

hesaid.

And

this

Spirit-Great

I-have-inercy-on that

friend,

he-said.

now

kici kda, uijkaij

with

ka heya:
this'said

wenthome,

and

tipi

waij

house

House

the

all

much

as

suijkawakaij

kiij

de

taijyaij

wicakuwa

horses

the

this

well

them-care-thou

as

yo, ka tipi waij de

'for,

''

not,

heaven

he said and

"door

waijyag

you please observing

and house

de waijyake sui yo, eye ca tiyopa iyuhdoke

look-at

mahpiya

Tipi kiij owasiij tokeciijyaij

Then

ciij
that here stands the this

do.

me

Spirit Great

this

ce, eya.

waijuaka

came- and
home,

"you seek

as

eya.

de oysiwakida e Wakaijtayka

Hehan

oikaua e den he
little

in

he,

Ho, koda, de Wakaijtaijka miye

And,

will

caijkeij
when
gave

the

child

Uijkaij,

he-said.

with

behold,

my

friend.

ekta se haij e en kici

to

what
kiij

eominjr-stood that

This

kici

give thou to

Heceu

"

man

this'said:

me

Koda maku wo,

Sii

behold

De taku oyadepi

kta e owade ve do, eya.

will

Friend

that

wicasa waij hiyahaq e hecen

heva:

heva: Hehehe! koda, miciuca

he this'said:

old-man

waku

man

And

they came.

wicahca

and

and

to-seek tliey-went,

Spirit-irreal

"

uijkaij ilio

"they stood:

wicasa koij

I'ljkai)

ipi.

hito

very that on

large

hill

en

ka

wiyohpeyatakiya Wakaijtaijka ode vapi,

'

keys

this

kiij

owasiij

the

all

105

DAKOTA GRAMMAR.

lOO
ka

kii,

Ho, eu

liehrtu lieva:
then

gave- auil

Yes,

tbis'said:

AND ETHNOGRAPHY.

TEXTS,

etoijwaij yo:

omaiii lude kta

ito,

looktbou"

to

Igo

walking

lo.

eye

(-a

he'said

and

ce,

will

iyaya.
went.

om

L ijkaij htayetu, uijkaij wie'asa ota

Jiow

ka

kdi,

tipi kiij

many with he came and house

men

tben

night,

ozmia ahiyotaijka;

the

they-aat-down;

full

home,

uijkai]

wayuaka

and

now
good

the

eya

is

teliay yaijkapi oij

'

long-time

that-enough

that

will

men

one

the

And

weut-out.

boy

Friend,

this said:

Uijkay widasta

kiuaijpa.

;a
he' said ami

waqzi lieya: Koda, hoksiua

wica-sa kiij

therefore

were,

waste e hecekiiana kte do, eye

kiij

owasiij

kiij

men

the

all

kiuaijpapi.
went

they likewise

Uijkaij
Then

out.

ake wicasa

ake omaai

lieya: Ilio wo,

kiij

man

again

the

Come,

this-said:

mde kta

again traveling

I-go

owanzina

ce;

staying-at-home

will;

en etoijwai) yo, eye ca ake iyaya.

he-said and again

look thou after it,

Thus
tipi waij
house

bo went.

heceu iho en etoijway,

looked after

behold he

cikaua e waijyake

suijkawakay

kiij

horses

the

and

koij

nisi

siii

not thee com-

loo'kat

that

little

uijkaij

it,

that

Koda,

uijmaij lieya:
one

Friend,

this-said;

en ye ca timahen cay owinza

ito

'go

in

lo

and

wood

within

bed

manded

cokaya taku waij

in-tbe-middle something

en

zi

yellow in

nauqpii] kta ce.

De

we-together

This

will

be.

liaij
stands

he en paha

ce,

that

bead

in

many

me-eat

will,

dokaj^a taku waij

something

iu-tbe-

that

house

mibeya

zi

yellow

'

en

that

in

little

en paha

haij e
stood

iu-a-circle

they

if

koij

kta

you-eat

will that

be

be,

me

said.

uijkay cay owi\)ia

wood

and

paha

kiij

bead

the

and

he dipped,

kii)
the

bed

oputkaij, unkaij

the

niis

ce, eya.

will
;

went;

kiij

bead

in

be-thou-in-baste,

hena niyatapi kte e

sui, e nanijpiy
not, we both together

way cikana

koij tipi

boy

So

I willing

btit

Heceu hoksina

and

dip thou,

kiijhai]

tbem-bring-

hen mayutapi kta tka tawateywaye

there

the

wicasa ota awicakdi

man

oputkaij yo, ka koyaliaij yo,

kiij

middle
zi,

ka

tipi

Heceu

kiy ataya ozayzai) ka ivoyaijpa.

yellow, and bouse

the

suykawakay

shone

all-over

and

waij

wokiyake

cikoij

Inhl-hiiu

the-that

horse

So

was-ligbt.

iho heyata kdicu ka

he-returned and

back

behold

Keyas

he akaijyotayke ca uakipapi.
and

be-sat-upon

that

Xcvertheless

tbey-tled.

uina iyayapi.
they went.

fast

Uijkaij teliaij ijii uijkaij iho liektataijhaij

When
lar they went
tben
behold
I'rom-bebind

\Vakaijtaijka keiciye cikoy

kuwa

awicau, ka heya: Wahtesni

siu]kawakaij uyuiakoij he akau yaijke' ca

horse

other

sica, inazii)

th(-

was

upon

that

ye-live

shall

and following

to

them came, and

called-biuiself

not

country

where

to
:

will

Worthless

this said;

nipi

you-go

Wahtesni

kte

they live would

<

to

sica, inaziy po,

bad,

sui

seececa.

not

it-seemed.

Uykay suykawakay
Then

s'aying

horse

stop ye,

lies

them came,

whilst

ye-live

this-said

shall

Tben

tbey-treuiLled.

not

again

Witka

^^ay

duha

koij

Egg

tbou-hast

the

ciy
the

Uykay ake

yanipi kte sni ye do, ake eya.

kiy heva
the

"Worthless

this said;

so-lacrge

tukte eu dapi kta hwo, eyaya eu wican, caykey nihiycivapi.

heya

the-that

ye do; mako^e way uiskoyena wayke

po, yauipi kte sui

8tp ye,

bad,

Spirit-Ureat

he

said.

again

Caykey
Meanwhile

he hektakiva
that

backwards

DAKOTA
eva

kaliona iveva yo,

tbrowJDg

e lieceu

that

he'sald;

'sencl tbou'it,

so

ocean

1()7

iyeceu ecoq.

Uqkaij

maka

kiij

iike-mairner he-did.

Then

earth

the

caykey kuwa au

meanwhile

grew;

ilio

l>eholil in

hdakiijyai) mini way ca waij icaga

the-breadth of

31YTI1S.

koij

eyua

liinaziij

ka

the

there

stopped

and

following eaiue

Hehehe, suijkawakaij, oysimada ka akasam ellpemayai) yo

heva:

Alas,

this-'said:

tecihiijda kte do, eya.

hecanoy kiyliay
that-thon-doest

I-you-value-much will

if,

Hehehe, tawateuwaye

water

thus

he threw himself, but

lieya:

the

this-said:

iiina kitay e heceu iho mini kiij

much he-urged so-that
behold water
the

and

went

within

came

midst

the

heceu mahen iyaya ka mmitaiii.

so

kiij

hor.se

But

he-said.

suijkawakaij

Thus

Tka

do, eya.

not

indeed

Heceu

he said.

eciij

throw -thou-iue;

across

hiyniciya, tka heceu mini kiy cokaya hi kiy hehan hiyhpaye ca

iwaykam
abo^ e

ye

sni

I willing

Alas,

and

pity -me

horse,

hetaijhaij

Thus

from-thence

were-drowned.

iheu

the

Heceu

ami

he-fell-dowu

hoksina koij zani^a^

boy

the

safely

iyoopta iyayapi.
went.

beyond

Urjkar) oyate
Then

way

Uykay hektatayhay

wicoti e en ipi ka hen uypi.

dwellings

people

came and

in

Then

there they were.

from behind

natay ahi ka wicakizapi, tka hoksina koy paha kiy kaobey iyeye ca paha
them fought,

and

theycanie

to attack

boy

but

the

around

head. hair the

and

turn'ed

head
hair

kiy

mazatskazi

avuwiytapi,

the

gold

was-rubbed-over,

caykey zivena suykawakay akau iyotayke,

meanwhile

goldenly

""

on

horse

he-sat.

ka watakpe ahi koy kahpa iyewicaya ka tonaua owicakapte ka awicayustay.

and

they- those

to-attack

Uykay ake takpe

Anil

few

them-left.

Hoksina caykey hetayhay

Boy

he-destroyed-them.

again

and

them-spared

ahi tka ake wicakasota.

to-attack they-came but

again

and

he-made-them

fall-otf

therefore

from-that

oyate kiy tehiydapi.

much-thought-of.

the

people

Iho mitakuvepi, taku oy hoksma hena hecoy he.

Well

what

my.friends,

Wakaytayka

ikpi

Spirit-Great

bosom

boy

for

kta

iyonajie

spirit-Bad

up

them-cause

would

and

he-

E
And

But

perhaps.

tied

ciy.
desired.

again

so

Well

toattack

somewhere he

ipi
they

tied

he found

perhaps,

that

aud

ni

again live

e heceu ake wicakize, ka

that

so

again them-be-fought,

and

came

owasiy wicakte uaceca.

He

them-kiUed

This

en ayepica

sui,

can be laid to

not,

perhaps.

seececa, ka
a^

it

and

seems,

iye tawiyukcay oy hecoy sni uaceca.

his purpose

he

tor

tuwena iyaoypepica
'

no one

not

this-did

cau-be-blamed

perha]>8.

sni.

Tka

is

not.

But

thev

Tuwena
No one

jiaha

kiy

head

the

(or-hill)

his ch.irge

mazaskazi ayuwiytapi kiy

'covered over

gold

ka

would wished, and

heceu toki napa uaceca, he ake

desired

all

ui kta ciy,
live

Iho iyeya uykay

ka ode uaceca.

ciy

Tka ake takpe

kta ciy ka najja uaceca.

might

Toki
Somewhere

in-take-refuge should wished, and sought-him, perhaps.

Wakaysica temye wicakiye kta

to eat

this-did

these

he

ciypi,

ka hecoypi uaceca.

that they desired, aud

the

this did

perhaps.

Tatayka Iyotayke he iyececa wadake.

Bull

"

Sitting

this

'

is.Uke

I-thlnk.

NOTES.
this appears iu a very marked way
Xotice the " yo," sigu of the imperative, used iu various
iustauces instead of "wo;" aud also the form "yii)," as in ' it'ahmicieiyiij kta," for
" iealimieitiye kta." Aud also "kd" for "hd," as iu "kda," to yo home; "kdit'-u," to

The writer of

this is a

throughout the story.

Yauktou Dakota, aud

DAKOTA GEAMMAK,

108

TEXTS,

AND

ETUNOGHAI'IIY.

abundant use of free adverbial partiand "ye do" at the end. which can not be
translated, and are only used for enii)hasis or for rounding off the speech.'
In the dialogue between the old man and old woman in the beginning of the
fable there are a number of examples of the use of the Dakota dual, as, " uijkode,"
"iyeuijye," and " hecoijkoij."

utart home, etc.

cles, as,

"e"

Another tbiug

iiotirable is the,

at the bej;inniu<; of sentences

TRANSLATION.
A man had four children. And they were all young men, but they were poor
and seemed as if they would die of thriftlessness. And the old man said, "Behold,
old woman, my youngest child I have greatest pity for, and I dislike to have him die
of poverty. See here; let us seek the (ireat Spirit, and if we find him, lo, I will give
him to him to train up well for me."
The old woman replied, "Yes. old man, you say well; we will do so," she said.
And so immediately they went to tin; westward, seeking the Great Spirit, and they
came on to a very high hill; and as they came to it, beiiold, another man came there
also.

And this man said, " For what are you seeking?" And the old man said,
"Alas, my friend, my child whom I pity 1 want to give to the (xreat Spirit, and so I
am seeking him." And he said, " Yes, friend, 1 am the Great Spirit. My friend,
give him to me, I will go home with him." (That is, "I will take him to my home.")
And so when he (the father) had given him. he (the Great Spirit) took him home
with him to a house that seemed to stand up to the clouds. Then he said, "Examine
all this house as much as you like; and take good care of these horses; but do not
look into the little house that stands here." Having said this, he gave him all the
Lo, I am going on a journey." He
lie added, "Yes, have a watch of this.
and went away.
It was evening, and he had come home with a great many men, who sat down,
When they had been there a good while, one of the men said: "The
tilling the house.
boy is good; that is enough." And saying this he went out. In like manner all the
men went home.
Then again, the man said: "Behold, I go again on a journey. Do j'ou stay and
keep watch." So again he departed.
While he was watching, it happened that one of the horses said, "Frieud, go
into the small house into which you are commanded not to look, and within, iu the
middle of the floor, stands something jellow, dip your head into that, and make
haste we two are together. When he brings home a great many men, they will eat
you, as they will eat me, but I am unwilling we two shall share the same," he said.
So the boy went into the little house, and in the middle of the floor stood a round
yellow thing, into which he dipped his head, and his hea<l became golden, and the
house was full of shining aiul light.
Then he came out and jumped on the horse that had talked with him and they
keys, and
said this,

fled.
'

to the

"Ye do" of the Isanyati ("ye lo" of the Titoijwa^), as an emphatic ending, seems equivalent
Osage " e(fau," Kansa "eyau," and ^egiha " a^a." The last means " indeed ;" but "eifau" and

"eyau" contain

the oral period

"au" (=Dakota

do, lo) as well as "indeed."

j. o.

D.

DAKOTA MYTHS.

109

came,
they had gone a long waythey went very fastbehold, there
said. '-You ba<l
And
he
Spirit.
Oieat
the
himself
called
who
one
the
them,
tbllowiug
in such a small conntry a^
rascals, stop: yon shall not live: whither will yon go
were much frightened. And
this?" Saying this he came toward them, when they
And indeed it
again he said'^ "You are bad rascals, stop; yon shall not live."

Now when

seemed as if they should not live.

And he
Then the horse said, '-Take the egg you have and throw it rearward."'
so that he who
did so. whereupon the whole breadth of the country became a sea.
have mercy on me
followed them came to a standstill, and said, ^'Alas, my horse,
And the horse
and take me to the other side: if you do I will value you very much."
continued to urge him; wherereplied, -Ah. I am not willing to do that." But he
the middle, he
upon he threw himself above the water, and so that, when he came to
safely on.
went down and both were drowned. By this means the boy pa*sed
But from
there.
So it was they came to the dwellings of a people and remained
turned his head
behind they came' to attack, and fought with them: but the boy
he sat upon was
around, and his head was covered with gold, the horse also that
be thrown off, and only a few
gol.len. and those who came against them, he caused to
attack he destroyed
remained when he left them. Again, when they returned to the
them all. And so the boy was much thought of by the people.
live someNow, my friends, whv did the boy do these things? He wanted to
Spirit, perhaps, and
Great
of
the
bosom'
the
in
refuge
to
take
desired
where, and he
Bad Spirit sought to make him
so he sought him. ^Vhen he had found him, then the
So he fledagain he desired to Uve. perhaps, and
(the Great Spirit eat them up.
them all,
But thev followed him. so that he again fought with them and killed
fled.
It seems as if no
piupose.
own
his
of
this
do
not
did
he
that
appears
It
it seems.
But they wanted
for it.
one was chargeable with it, and no one was to be blamed
I think tliat this is like Sitting
the head (hill) of gold, perhaps, and so they did it.
i

Bull.

Sometimes it may mean the thorax also but that

So says the author in his Dakota Dictionary, p 19.5.J. o. D.

ilkpi generally means

properly caUed '-maku."

h-Xly,

abdomen.

is

nio^o

ODOWAN

SIGSICE.^

Songs

Bad.

AVrittkn in Dakota by David Grey Cloi'd.

Myths

thus

Hide

way

kalida

lake

one

by-tliesi(le-of

ya waqka, iiykay mde

going

ami

was,

swans

and

many

also

one

Uijktnrui

'ia-told.

kii}

ami

them-saw

Uijktorai

crawling

ake

mde

kiq

kahda

ya.

.'gain

lake

the

by-theside-of

went,

ducks

hena taku e yakiq hwo, eyapi.

what that you-carry

AnrI

they said.

oues

I-ci>rry

that

my

on

bal-oDes

like,

now

But

Ui)ktmi

waijzi

kaga
make

one

booth

kiij

ducks

Hut

he said.

grass

And

Tuka magaksica

wokeya

eca pezi

tliis-said

duoks

These

odowaij

they

Songs

Now

this said:

Tka Ui}ktomi heya: Hoho!

th'ey said.

'

us-for-sing.

I'jjktomi,

is

Ui)ktomi,

back

mjkidowaq miye, eyapi.

sigsice se eya.

I'riktomi

ITyktomi,

this said:

magaksica heyapi: Eca Uijktomi,

Uijkaij

.said.

they

the

ka

\^uj,

.and carried acd

on his back

Uyktomi heya: Hena

Uijkai)

sigsicedayka e he wakii) do, eya.

b.ad-little

swans

and

geese

.and

geese,

backward

and

boimdup

all

magaksica ka maga ka magatayka kiq hena heyapi

Uijkai]
Am\
these

and

plucked,

was;

waywicayaka oa icicawiy

pustagstag isiqyaij kihde; ca pezi 3aisda, ka owasiij yuskiskite ca

out-of-sight wentliome; and grass

wai)ka;^

ffoiu^

ducks,

imtiii

Uijktomi

were.

so

caynaii niagaksica, ka maga,

the

lake

magataijka koya ota liiyeya.

ka

Uyktomi way kaken ya

heeen oyakapi.

Hitui;)kai)kaT)pi wai)

the

po,
ye,

this-said:

tka eca odowai] kiy

now

but

Indeed!

much

the

Comeon

And,

very.

iusistedon

songs

Uijkay, Iho po,

nina kitaijpi hiqca.

(ye)

Uqkaq waqzi taqka kagapi ka

eya.

And

said.

one

they. made

large

and

yustaqpi.
they tinished.

Uijkai]
And

Uqktorai heya: Waijna, magaksica, ka maga, ka magataqka

Utjktomi

this-said:

Now,

owasii]

pezi

wokeya

kiij

tiniahen

all

grass

lodge

the

within

and

ducks,

geese,

swans

and

iyaya po, cicidowaypi kta

go ye

I-for-you

(pi.)

sing

will

ce,

eya.

said.

Ugkar) magaksica ka maga, ka magataqka owasiy timahen iyayapi, ka

And

ducks,

(the

and

geese,

and

swans

all

within

and

they went,

For the corresponding Omaha and Ponka myth, see Contr. N. A. Eth., vi, pt. 2, pp. 66-69. o. D.
Waijka, originally a classifier of attitude
''Ya wai)ka, he was gobig; literally, (loing lic-reclined.
rrcHning ohjert), is used here as haijka (hanka) is in Winnebago. J. O. D.
.i.

'

liO

DAKOTA MYTHS.
pezi

wokeya

kii]

lodgo

the

grass

ozudaij iyotaijkapi.

Urjkaij

Uqktomi

pezi

And

Ugktomi

grasa

satdown.

flioy

full

HI
wokeya tiyopa
lodge

door

ohna iyotaqka, ka heya: Cicidowaijpi kiqhaq, icuijhaq tuwedaij toqwe

kig

and this-said;

he sat-dowii,

the

in

kte

sni,

odowaij

kiij

lie

liec-on

kapi

shall

not,

song

the

that

thus

means

"Istohnliis wari po;

"Eye-shut

Heya ahiyaye

ciy
the

that

he-sung

This-

yatoijwe

ciij,

you look

the.

it'uijliaij,

now

and

said:

Who

look

sang'

this'said

Ista uisapi kta;

Ista iiisapi kta."

Eyes

Eyes

you-ied

shall;

mag-aksica,

\fii

luaga,

ducks.

and

geese,

whilst

no-one

whilst

if,

eya: ka waijna lie}a aliiyaya:

rt',

Tuwe

dance ye;

lie

I-for-yoii (pi.) sing

you-red

ka mag;ataijka

shall."

owasii)

swans

and

.ill

saying

istohmus wacipi, keyapi.

Uijkai)

Uijktonii

And

TJijktomi

owakipa
I

tbeysay.

they danced,

eyes-shut

hiyaye

uazii;)
tostand

heya aliiyaya

(-a

went

and thiss'aying

Miye keskes owakipa," heya opeya wa6i

foUow-inmyown;

even-even

this-

my-own,"

saying

"

the

whilst

that

hehan Uijktonii wiciyotaheday waci

hotoij wacipi kiy,

keskes
even-even

l'

he icuyhaij owasii]

kiij

danced

with

I follow-in-

Miye

"

sang'

.ill

mayaksica,

was;

^.a
and

ka inaga, ka magataqka tona cemcepa owaqyag- wastepi

kiij

heiia tahu

danced

gabhiing

and

then

the,

swans

and

geese,

And

took-them.

Uijkai)
And

yuhotoijtoy.
made-squall-often.

kiya toijwe kta,

open

wai),

duck

one.

rqktomi

neck

Ski-ska

and

us use-up

"door

rtjktomi

tka liupahu
wings

but

the

kiy

ohna

the

in

oij

with tbey-smote, and

also

feet

tezi

apapi,

and

istogiij-

one

eye-half

yukse

kta, tka

break-off

would,

but

Look.ve!

look ye!

said.

go-home

out-doors

door

kinaksaksapi,

all

they-cut-up-with-

ka en
;ind

and

and

intended;

forbid

oy

silia kiij

knocked-dead, and

thus

uijkaij

would;

anice wacirj; ka hecoy,

the

ka ecen katapi, ka

owasii]

and stomach

ka

not,

]io, (^vn.

and

and

sni,

Toiiwai;) po, toi)wai3 po,

elipei^iiye (Ja tiyf)pa kiy

threw-itself

necks

those

able

ka taijkau akiyahde kta;

they looked,

all

neck

look ye!

and

they-walked,

the

such

the

this-said:

toi^way

ka siha koya

en amanipi, ka
on

ducks,

heca wai)

kiij

name,

swan

Ski-ska

ce,

will

without delay

Uqktomi tiyopa

b.v

Skiska kiq heya:

Ui)kai} liet'ehiiana owasiij toijwaijpi,

And

good

would but

twist off

Skiska ediyapi,

himself

t'ljktonii

uijkaij

waijna Ui)ktomi uykasotajii kta

now

the.y

Uyktoiiii hee magataijka wai] tahu

:

saw:

that

not

one

magaksica

okihi sni he waijyakii

able

to-look^-at

swan

iii)kai]
and

would,

look

fat ones

as-man.v

dancing

Uykaij inagataijka wai) tahu yukse kta tka okihi

yiiksa awicaya.
twisted-off

them-among

T'ljktonu

iiij

the

feet

tliis-did,

tezi kii)

with stomach the

waqka; kitayh

ta

there dead

belay;

ni,

by-a-little livcil,

their-feet,

uijkaij inaziy

ka

f>hoiiiiii

he-arose

and

arcnind

anil

Skiska waij tokaheya

one

Ski-ska

etorjwai),

we

now

but

the therefore eyes red,

Hehan Uqktomi magaksica, ka

Then

wicayukse
them twisted-otf

cikoi] liena
had been

wai} iyolipaya
'

came-to,'

uykaij

hen

and

there

oil]
the

those

them-gathered

and

they-say.

ka

magataijka

tona

tahu

and

swans,

man.y-as

necks

olia
reach

river

wayka

ka iyoopta ya

kiij

carried and

and by-the-side went.

thence

way tehay

was:

going

kiij

long

ka wakpa

and

river

ivoko})eya yeya

very

'

insight

stretched;

Magaksica, inaga ka magataqka, tona tahu wicayukse

Ducks,

elide
placed

And

gee.'ie,

ka kalida ya, wakpa

wohaq.

to-boil

Uykaq

gone-home.

rnnga,

iind

wieapahi ka

he-boiled.

hena ohaq
those

ducks,

Ui^ktonii

somewliere

ciq lieorj ista sa keyapi.

looked

first

tuka waijiia tokiya akiyahda.

looked,

tor)

geese

and

;ind

then

to-sleep

many

swans,

ka hehan istiqma iwaijka

lay-down

as ueuks

wakpa

kiij

river

the

them-twisted-otf

ohnayaij paptus
upon

squatting

DAKOTA

112

ka

heva

;iud

tliis-said:

i\v<ujk;i,
he-Irty,

AND ETHNOGRAPHY.

'iKA.^rMAR, TEXTS.
eciij

tuwe

ii

kiijliaij

now

who

rom*^8

if

Mioijze
My o!)ze.

wo, eva

iiia\iil'i'K'-a
w;(ke lliou lue op.

wayka.

istiijuia
asleep

lay

Mink

Uqktomi hee
So

thither

va,

uijkaij

went.

and

kicuijiii,

and

he-stopped,

-sleeping

but

lay,

icicawiq
back-again

cega

kii}

but

kettle

the

waijka,

nijkaij

iijvujj,

paddling

coming

was.

and

liehold,

sqnatted

then

it-was

close

up

had

ye

ca

en

.jnsl

com-

swiftly

went

and

there

then

ing,

devoured

all

somewhere

and

.ind

I'ljkaij

the oqze closed.

And

Uijktonii

ar-

and

Ui)ktomi

Uijktomi

and

bones

Now

the

all

had-gone,

out-of-sight

he ovaka, ka kitata

cikoij
had

caused

that

heya:

lya,

mioijze

is

this-said:

Well,

uiv-oqze

he

Tyktonii
-

ka

Waijna isiyyaq iyava,

went.

to-watch

onze

nysvuhmnza.

he-monthmotiim

but

i,

rived,

took and

that

he-put,

in

would,

his ogze

dus

en okada, ka tokiya iyaya.

rriktiimi

he-saw.

I.ving

ii,

hehan Uijktonii oyze waawayvag kiye

uijkay

asleep

hee orjsvuhmuze kta, tka ikivowiy'

he icu ka owasiq temye ca huhu khj owasii]

cikoij

boiled

watoni

t'luse-lty

icau

tka

wayka, tka wohe

istiijma

in

l'i)kt()nii
ri}ktomi

uijkaij

m.ade suddenly,

river-on

ka en iyapeya paptus istiijma waijka waijyaka.

had-plared. and

boiling

Heceu etki^a
ivekiya,

it-was

woliaij lide,

it-was

Cijlvtomi

hee wak])olnia

Doksiijt'a

Uijkaij
And

and

't*)ld_

shook

kakeeadaij
(acted)
in that 1

ve,

indeed(?)

eva hir)hdai^'(>ta^g hiyava, ka ohomni etoywaij, tka tuwedaij waijvake

saying suddenly

uijkaij

Okiijni

this*-said:

Perhaps

around

and

went,

.s'itting uji

heva:

and

ecas waijna

and down

hohling-wood

and

set,

looked.

oij

my-boiling

the

tbr-me-cooked.

on .iccount of

but

stirred,

huhu ecee
bones

again

this-said

Indeed

eceday ohna
only

WO,

in

fallen-off

all

And

were.

eikoij;

this-said:

I-said I-thought

in the past

surely

aoi),

ka waijna peta uina

put-on,

and

now

much

fire

or)ze khj gagahaij, tka

oi)ze

the

who comes

you-punish

ide,

uijkay

bum.

and

will,

iwaqkam oqze
oqze

over-it

me-tell-thou

if

palii ka
much gathered and

ota

caij
wood

and

said

so

he-st<)od,

alld

now

bone

omakiyaka

kiyhai)

hdu(>aij
openeil his

hecen uaziy, ka waijna te-hnaskiijyaij,

but

squirmed.

why

ily-oi)ze,

And

with dipped-(mt, but

ihomica kaki^ciye kta, eye ca

epe sede

U]}kai}

full.

kaze, tka liuhu

oij

spoon

and

said

me-waked,

ozudai;).

alone

Uykay heya: Mioyze, tokeca tuwe u

uij.

not

mayuhice,

inioispai;),

akes heva: Ehaes owasiij onaliba do, eye ea tukiha

sni

s;nv

eiy

patata, tuka

oij
with

no one

but

W(j\vahe

now

indeed

eve ra kun ehde, ka c'aijwiynze

said

ka
and

said,

inaziq,

ka

stood,

and

own

uijkaij

hehan

and

then

death-struggle,

vuktayvaij iyvayke, ca ecen kasamyedaij ihpaye ca en ta waijka, kevapi.

to-tum-over

and

he-ran,

myth

So

Homaksidaij
Me-boy

waqna

ehaijtar)haij

now

from

a-blackened-mass

so

Hecen hituqkaijkaypi

kiij
the

macisthjua
me-little

it-fcll-tlown

this

Songs

Bad-little-ones

kiij

lieehay

de

the

then

this

wauiyetu wikcenma noin

years

and there dead

lay,

they-say.

de Odowai) Sigsieedaqka ecivapi.

two

ten

is-called-

nawahoij

s'a,

tuka

I-heard

habitually,

but

aktoi]

nawahoq

sui.

more-than

I-hear

not.

'KiggR givps in his Dakota Dictionary iyokiwit). to gesture

be an alternative forni. it is a case of metathesis. .i. O. D.

iiina
much

to

one

tvith the

mouth.

If ikiyowiij

!:

"

DAKOTA MYTHS.

113

NOTES.
These Dakota myths, with interlinear translations, are all written out by
This one of the
Dakota men. and hence arc pure specimens of the lanj^uage.
Bad Songs is by Rev. David Grey t'loud, one of oiu" native pastors, and, as he is a
Santee. the peculiarities are of that dialect, in which our books are generally written.
The rhythmic (piality of the language comes out very fairly in Uyktomi's songs:
Istohmus waei po;

Tuwe

yatoijwe

ciij,

Ista ui.sapi kta;

Ista nisapi kta.

And

in this, reduplication

and

repetition are finely illustrated:

Miye keskes, nwakipa

Miye keskes. owakipa.

TRANSLATION.
There is a myth which is told in this way: TJijktomi was going along; liis way
lay along by the side of a lake. Out on the lake were a great many ducks, geese,
and swans swimming. When TJijktomi saw them he went backward out of sight,
and plucking some grass bound it up in a bundle, which he placed on his l)ack and
so went again along by the side of the lake.
Then the ducks and the geese and the swans said, '' CJijktomi, what is that you
are carrying?" And Uijktomi said. "These are bad songs which I am carrying."
Then the ducks said, " Now, Uijktomi, sing for us."' But Uijktomi re])lied, " But
Nevertheless the ducks insisted upon it. Then
indeed the songs are very bad."
Ugktomi said, "Make a large gTass lodge." So they went to work and made a large
in closure.

Then Uijktomi said, "Now, let all of you ducks, geese, and swans gather inside
the lodge, and I will sing for you." Whereupon the ducks, the geese, and the swans
gathered inside and filled the grass lodge. Then Uijktomi took his place at the door
of the grass lodge and said. If I sing for you. no one must look, for that is the meaning of the song." So saying, he commenced to sing:
'Dance with your eyes shut;
If you open your eyes
Your eyes shall be red
Your eyes shall be red
!

While he said and sung this the ducks, geese, and swans danced with
Then Uijktomi rose up and said as he sang:

their

eyes shut.

"

So they

all

gabbled as they danced, and Uijktomi. dancing among them, com-

menced twisting ottthe necks

7105

I even, even 1.
Follow in my own;
I even, even I,
Follow in my own."

VOL. IX

of the fattest

and the best looking of the ducks,

geese,

DAKOTA GKAMMAK. TEXTS, AXD ETUNOGKAPHY.

Ii4

and swans. I>ut when he tried to twist off the neck of a large swan, and could not,
he made him squall. Tlien a snudl duck, which is called Skiska, partly oiiening its
eyes, saw Uqktomi attempt to break off the ueck of the swan, aud immediately made
an outcry
"

Look

ye, look ye,

Uijktomi

Look

will

destroy us

all,

ye, look ye."

Whereupon they all immediately opened their eyes and started to go out; but
Uijktomi threw himself in the doorway and attempted to stop them. But with feet
and wings they smote him and knocked him over, walking over his stomach and cutting it all up, leaving him lying there for dead. P.ut coming to life he got up and
looked around. All were gone. But they say That the Wood duck, which first looked,
had his eyes made red.
Then Uijktomi gathered uji the ducks and geese and swans whose necks he had
twisted oft', aud carried them on his back. He came to a river, and traveled along by
the side of it till he came to a long straight place or "reach," where he.stopi)ed to boil
his kettle. When he had put all the ducks, geese, and swans, whose necks he had
twisted oft', into the kettle and set it on the fire to boil, then he lay down to sleep.
And as he lay there curled up on the bank of the river, he said, Now, my oijze, if any
one comes you wake me up. So he sleitt. Meanwhile a mink came paddling on the
and coming to Uijktomi's boiling place saw him lying close by fast asleep.
Thither be went, and although the oijze of LTijktomi should have given the alarm by
closing up, it made a mouth at the mink, at which he stopped only for a moment (till
he felt all was safe). Then he pressed on swiftly, and, while Uijktomi slept, took out
all his boiling and ate it up, putting back the bones into the kettle.
Now, when the
mink was gone out of sight, the oijze of Uijktomi which he had set to watch told of
it.
Uijktomi commended the faithfulness of his guard, and sitting up looked around,
river,

but saw no one. "Perhaps my boiling is cooked for me. and that is the reason he has
waked me," he said, and set down his kettle, and taking a stick he found it full of
bones only. Then he said, "Indeed the meat has all fallen oft'," and so he took a
spoon and dipped it out, but there was nothing but bones. Then said he, " Why, my
oijze, I thought that I told you to inform me if any one came.
I will surely punish
you." So saying he gathered much wood and put on the fire, and when the fire burned
fiercely he turned his oijze to it, and there stood holding it open, although it sipiirmed
even in the death struggle, and then turned it over, so that finally, they say, it fell
down a blackened mass and lay there dead.
This is the myth of Uijktomi and the Bad Songs.'
This

a very free renderiuj; of the orif?inal. See p. 112, 1. 20: "So this myth is called, 'The
Lines 21, 22 shouhUiavc heen translated: " When I was a little boy I used to hear
this (myth) very often; but it has been more than twenty years since 1 have heard it." J. o. d.
'

Bad

is

Little Songs.'"

TAST^'TA-VrKIKrPI.

Whitikx

Iijyui) kiikeh
Hein'M

Koska ece

keyapi.

dwelt

thev say.

ka waijzi Hakekena ecivapi

were

an<l

when

So

to-watehthcy'cansecl-liim

anil

thissaici-to

hunting

so

a'ml

Heeeii

ti

Thus

liouse

always:

"go

liiyeya keyapi

mueh

long

Ka

they say.

And

what

animals

Thus

in

tuka wakiij

they dwelt, hut

kinds

is

kiij
the

always.

woeaijalide

kiij

seatiolds

the

it

yuke uakaes nina

when hrought-

day

tl

ecee.

kiij ti-wilidiik'^^'U
the
house around

packs

witliout

aijpetu era alidi

kiij

he thou

"

in-oue-jilace

awayhdaka

ti

ti

the that house

house liis-own-waliheil

well

naknij taijkata
also

youngest

not,

these

he

kiij

owaijzi vaijka wo,

sni,

Ilecen tayyaij

liaijska otipi,

taku woteca ocaze

tbeyaav;

were

iry-hrother uowliere

et'e.
alwaxs

keyapi.

Were

piled-oneach

one

^e

iliev'-went

long

iciyalidaskin liiyeya

Ihey-go woulii

heua

was'-calk-d;

hakakta

waijzi

e('a
whin

ecee: Misiiij, tokiva

way uina

liaijska

H,akavkayn:i

uii.-

yapi kta

to-hunt

lit^t'ivapi

evapi, ka heren AVDtiliui ivavapi

thVysaiil.

four,

Hec'eii toliaii vvotiluii

awaylidagkiyajH ka

I\'i;xvillk.

Jl.

to])api,

Vimng-men alone

tllu^^:

tipi

Dakoia hy

IX

wore

very

indeed,

wasecapi keyapi.
riehthey-were

the'y say.

Uijkai)
Then

ake wotiliui iyayapi ka Hakekena

hunting

again

keliaij wai]
arrow
when

sag bakse

hon.se

liisown-watehed

tuka siha taku icapa, ka niua vazaij

i;
went;

to cut

green

awaijhdaka tuka iconiui

ti

Hakaykayna

and

t'hey'went

but

soinetlnng stuck

foot

and

in.

very

hut

we.ary

keliaij lidicu,
when
started-

sore

'

home,

ka hdi

hdasdoka

keliaij

and come honui when

and

pulled-ont-his:

And

he took they sar.

Ilakaykavna

ka lieyata ehnaka.

iniiia
ipiiit

'

was,

cry

lie

rejoiced

until his i)rothers the

Imt

always.

this said to:

uijkokivaka

Sly-hrothcr.

p<t,

us.lcll,

why

not,

was.

oli

hiintini:

And,

something

eyapi.
thev

said.

I-bave-seen,

and

I-am-sad

waij

iyapemni

he-wrapped
around

Heeen

lidi])i.
cnnie

eciij

X<"..

and

silent

eca

lidipi

taku iean sica iyukcaijpi,

tuwe taku
who

no one

so

they-come- when

So

lionii-

liec'en

may. be-thought

bad

tliey-.judgeil,

ecaiiicoij lieciyliaij

what has-done-to-yoii

Hiya, tuweiia taku ecamicoij

taku waymdaka, uijkay ivoniakisice ca inina

'

yon-bad:

heart

grow

that

pnlling-ont

Ijiat

uirl

.Siiia
Blanket

the something heart

therefore brothershis

icaijte nisica

t^ykaij,

th'ey-said.

was.

'

Tokii] icage ces,

vaijka.
'

all

what

e\api.

had

heart

sni, lieoij ciijcu kii]

like-that

ka heciyapi: Misuij, tokeca taku

and

hold

lial\

owasiij wotilini

kiij

nina wiyuskiij ece, tuka eeeee

lioksivdpa waij wiijvaij e kasdog

icaijte sica \aijka.

verv

Thus

caqte sica vayka, ecen ciijeu

bad

In

Heeeii

placed.

be'hind

heart

iijyuij

Tykaij Hakekena nina

icu keA^api.

and

uijkaij

sonu-thiiig

has-done-nic

inaijke.

Uijkaij,

He

I-am.

And.

That

if

sni,

tuka

not.

hut

taku he,
what

DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.

116

Uijkaij, Ciqye, owasii) idadapi keliai]

Siotiiers,

Auil,

you were gone

all

sag-

arrows

greeu

bat

I went,

I-was-weary

so-that

and

I pulledofrniy-own.

very

grow

and

therefore

may, I thought;

My brother,

brothers-his the,

lieoi)

which

may bo

girl

eya.

Uykaij

be'said.

Aod

ce,
,

eyapi kehaq icu ka wicakipazo.

lie,

is it

nace;

wiqyai)

and

I-sadam

'

he-took and

when,

they said

ahowed-it-to-theui.

Uijkai) iciyaza kicicu yekiyapi ka, E, tokiq icage 6es, eyapi.

and. Well, oh that

they caused

oneto-otber gave each

Then

ake Hakekena lieya heyapi: Hopo, ciyye,

Hakaykayna

again

eya, keyapi.

Hecen

icupi

Then

they took

they say.

said,

ohmihmar) hiyaye ga
whirling

went

it

Come

they say:

this said,

fell

ye.

ohna

the

through

they

Uijkai]
And

said.

we ranae
they sent

whirling

hoksiyopa

wai;)

And

baty

ce,

will

kali ova iyeyapi.

Uijkar)

down.

may,

ahinihbe uyyaypi kta

ti

kiij

house-top

and

grow

it

brothers, house whirl around

ka ticeska

ilipaya.

and

when

and I-came-bome

uijkaij

iyomakisiea

i^ijkaij

rut

ka walidi kehai)

I-started-lunne;

I-pulledoiit,

child

icage des, epca;

Misuq, tukte e

kiij,

when

me-sore

hoksiyopa waij wakasdoka,

injkai)

iDjkaij, Tokii]
Ob that
and,

ciqcu

and

me-pierced.

foot

walidasdoka,

yukse

icomamni ecen wai]

wlien

wai, tuka siha camape, ka niua niayazay kehay wahdicu;

he

Uqkaij
And

it.

sdohayhaij ceya tin

creeping

crying house-

uijkaij lieliau

wiciyyaqna

in

Tuka ake

liiyu kevapi.
it

they say.

came,

wap mani
a

walking house

Tuka ake
hiyu ka

tin

uykay

itopa iveyapi;
the fourth tinie
threw:

thi-y

lielian

threw

so

But

laid-on.

Then

giri

ka ecen iyeyapi

icupi

they took and

again

threw

so

hdi,

ka

hiijska

hduske

wood carrying came,

and

strap

unbound

wikoska waij caq

"

gir*!

Uijkaq wiciyyayna

her.

Tuka ake

young woman

then

.and

then

and

it;

ka ecen iyeyapi.

aoijpa.

having house in she came and

wood-to-burn

'threw

so

icupi

again they took and

But

came.

in

ade yulia

caij

again they took and

ISut

hiyu.

tin

ka eden iyeyapi;

i(?npi

kiij

home

her

own

ca tin liiyu ka hivotaijka.

and house

came

in

and

sat

Ui}kai],

Ilio,

Then,

Come,

down.

taku ui]yar)pi kta hwo, eyapi.

what

we-bave-her

shall

Misui]ka iye he iyeya e hduze kta

My-brotber

he

this

hecetu kte wni

tliat-so '

not

shall

he take-her

fouiid

what

then

we-have-for

wowahecoi] waqziksi kapi; tuka Hakekena wicada

we

b'ave her

will

sister

j'ou

we have

want

will

Then,

is fitting

they said,

And-so

and,

on

ka

isaij

ozuha

wicir)

and

and

knife

sheaths,

straps

placed her.

embroidering

ko

also embroidered

Fj,

much

See.

and

hunting

they go

grew,

ka catku

heoy
therefore

en

kii)

and back part the

in

would when

then.

indeed

skillful,

nakaes

wicakicage

ipata

nina iyuskiijpi, ka wotihni yapi kta ca hehan,

re.joiced

what

brother,

icaga,

Hecen wipata wayupika, nakaes

for-ber-made

moccasins

ce, eyapi,

and

they said,

Eca misuy, taku

us-after

hecetu

That

warjzu ka haqpa
quivers

!No

this s&id:

Then my

not.

This

He

And,

ohehdepi kicagapi ka ohna ehnakapi.

bed

willing

Ur)kai],

he said.

shall

sni.

De nqkiyohakam

Uijkaq,

they said.

ce, eya.
,

Hakaykayna

hut

eyapi.

he,

yacii]

taqksiuqyaqpi kta
younger

meant;

several

relationships

uyyanpi kta

tliis-said:

taku uqyaijpi kta hwo, eyapi, \a

e6a.

And

be'said.

heya:

t)ne

Hakaykayna

But

he said.

waijzi

And

Tuka Hakekena heya: Hiya,

ce, eya.

shall

Uykaq

eya.

ce,

Ur)kay

they said.

them

for

my

she made

indeed

taijksi tayvaij

inisuij,
brother.

well

.sister

awaijyaka wo, eyapi ka iyayapi ecee, keyapi.

look thou

;ifter her,

they said and

they'

went

.always,

the'y say.

Uykay ake heyapi ka iyayapi: tuka icomni

Then

again this tliey said and

yaka wo, way saka

thou watch,

arrow

green

they went:

but

waijzi

bakse

mde

kta

one

to cut

I go

will

he-tired

ce,
,

kfhaij, Tayksi, ito awaijwhen,

eya

he said;

Sister,

and

so

keep

to

ka he6en iyaya
he-went;

ka
and

DAKOTA MYTHS.
ecana hdi tuka taijksitku
soon

ranu-

back but

yaijke

siii.

was

nut.

eii

sisterhis

iu

'

117

Hdi tuka
Hi-oame-

iyaya

inalinina

toki

hurriedly

somewhere

but

gone

borne

heciy

Tuka

ka hdi ape yayka.

he thought: and to come wait-

home

takii

iyeye

but

Vouiid

sni

came and waiting

home

so

not;

My

brother,

Then.

Alas, alas!

ed-en

okpaza

so

dark

But

the

come
home

gone

they

was,

(.iycu

kiq

even brothers his the

not

when

.said

this'said

them he

even so

hecen cinou

stop ye crying

ily brothers,

what

ever

lis

make

om

all

with

aypa kta

ceya.
hecried.

maka

earth

he said:

waijuyyakapi kta

heciijhaij

cry

eya

ce,

will be

light

presently

tuka
but

owasiij

brothers his the

so

cried;

koij

told.

were;

they said, and waiting

taku kae uyyuceyapi

that

will

go'

Misuij, ayastai] po, tokesta

ce, lie

small

'

Hakaykayna

so-that

kiy heya

eldest

hdi sni ecen

But

wa.s.

Hakekena ceya

e het'eu

wita cistiyena
island

whither

sister

was

Tuka tokapa

Tuka

iyaya he, eyapi kehai] eceu owicakiyaka.

whither

sister

ui],

calling

went and

to

tayksi toki iyaye kta hwo, eyapi, ka ape yukaypi

Hehehe

Uijkaij,

for*

ka kipaij

hunt

heceu hdi ka akipe yaijka.

when

not

home

ing

hdipi, ka, Misuij, taijksi toki

came home and.

longtime come

But

was.

ode

tehaij hdi sni kehaij

wesee

if

ce,

will

eya, keyapi.
they say.

he said,

Heceu waqna aqpa kehaq

now

Thus

ka

iiakuij

maka

and

also

earth

tate

when

morning

winds

ouye topa kiq hena otoiyohi ecen

kiy owai]caya uijpi tuka

the

were

all-over

heart

thus

it

and cutting themselves

bad,

kaketu

Hakekena

Hakayk.iyna

was:

ceya

uij
crying was

eceu

he

and

be'holil

them

Tasintayookeekeepee

lie

were,

called that

niyai} nahoi)
he heard

breathed

wailing out

Uijkai],
And,

Well indeed

he came

so

koij

Brothers,

maka

torn

the,

seasons

four

this-is

sister

eye, ca

se,

it
he said, and
seems.

om

ceyaya.

with

cried often.

again brothers his the

indeed

he stood,

Timdo,

koij,

toke tayksi hee

hecen ceya ku, ka ecen hdi uakaes ake diycn

crying return, and

he heard,

iuaziij,

upon

the

very-high

brothers, you-thought-much-of-me

he heard.

she cried out,

it,"^

abroad

tuwe ceya uahoy,

somewhere someone crying

and

ceya wiwakoqza

toki

somewhere crying

ake mauiii

ece,

was always, again

going around

waked

hill

way

iyotai] iycAvakiye, eyaniyarj, nahoi].

so

they ceased.

ewicakivapi koy, timdo, wasasraaya])i

Tasiijtavukikipi

I And

crying

Then

'

when

not

uijkaij iyvui) winohiijca

be"bold
woman
and

hard

to hunt
their own

until

ceya okawiijga uy

abroad

Uijkaij

eceu okide ayustaopi.

were;

iiiua
very

indeed

paha waij teliaywaykaijtuya kiy akau

sni kehaij

heard

well

uakaes

sui

own not

uykaij ii:)yuy ouuij^a ui]kay toki

slejit

tuka tayvaq nahoi)

but

when

day

istiijuia

until

crying

aijpetu eca luanin

finding their

so-that

cayte sicapi ka baigismismi ceya yakoijpi

'

hecen iyekiyapi

but

ipi.

thus went-to,

each

those

the

four

source

Uykaij,
And,

back

Ciyye, ayastaypi ka wohay po, wahaypi uyyatkaypi kta

Brothers

'

and

stop ye

cook ye

*we drink

broth

ce,

^ill

eya.

Heceii

he said.

So

wohaypi ka wotapi, uykai] hehan Hakekena, heya: Ciyye, tuwe Tasinta

they cooked

and

and

ate,

yookeekeepee
ciij
the

thenicalled

Then

eldest

Brothers,

this "said:

who

Tasinta

kiy he heya: Oyate hiyeye

the

that this"said:

People

all

Uijkay,

uykisnana wica ece uykicagapi e heuijkiciyapi do, eya.

Why

men

we alone

Tokeca heha
this

he,

you say

aioud

heard

we-grew

only

eyapi.

ce, eya.
,

therefore thisto-us-they-say

And,

he said.

Uykay, Winohiyca way ceya wiwakoyze ca

they said.

heya niyay nawahoy

sayijig

Uykay tokapa

he" said.

Hakaykayna

then

vukikipi ewicakivapi he eye.

he'said.

Woman

And,

Uykay, Hehehe tayksi

Then,

Alaa, alas!

sister

wailed

crying

liee
thatis

and

sece do, eyapi,

it

seems

they said.

DAKOTA

118

ka peta eneii
and

But

tlu-y stood.

hee e nahaQliiij
until-no\T

that-is

Txika Hakeko^ua, Ciijye, ayastaij po, tokesta taijksi

inaziijpi.

in in

fire

AND ETHNOGRAPHY.

(iRAM.MAK, TEXTS.

H.ikaykayu:c.

lives

BriitliiTs.

now

if

ye crying

lertse

nuw

when they went and

niorninj;.

nawahoij

detayhaij
from here

I-heard

e\i\.

Uijkaij

he said.

Anil

('e,

it

whence

ake eya
ag.lin

who were

yookeekeepce

I find

tlley cried.

Stop ye crying,

liut.

kta ce,
shall

Well

Then.

eye

ca,

Hakaykaynn

said.

and.

wiyuskii}skiijiia ii;icag"e
chickadeedee

wayka en

okataij

went, and

in

uykaij

i:

ka

they said

and

waijuyhdakapi
we-see-ours

my own

ka taijksitku koy

i,

Tiaijalioliova

limhs

four

[she lav]

thus

he

ttpa

waqka

eye

ee,

will

liulia

the

sister his

kiy

ite

very hard

four

sister

see her

Tasinta

do, eyapi

secius

it

taijksi

half

tii-st

eii

(;a
made himself and

jseee

Miye tokaheya waijwahdake kta

Hakekena

day

presently

is

Yes,

torn iyotaij-

seasons

that

sister

Ho,

Brothers.

maka

koij,

you-wfio-eared-for-me

tlicy heard.

be said.

iiiazii).
he stood.

Timdo, Tasiijta

afnud:

s.ald it

Tuka, Ayastaij po, tokesta aijpetu haijkeya

ceyapi.

with

Uijkay, K, taqks^i hee

nalioijpi.

she cried out

if,"

Urothcrs

called.

oni

in

iiivari:

yukikipi ewirakivapi koy, Tiindo wasasraayayapi

iyewakive, eya nivaij

eii

the

lie-he.ird

sister

perhaps

will

we-sei'-ours

Heceij waijna aijpa kehaij yapi ka etaijhay nahoij koij

So

presently

kta iiaceca ce, eya.

waijuijhdakapi

heciyhaij waijna

ui

ea,
and

said,

kiq owasiij
the

all

waylidaka e

'

fastened

en

liecen

ivaliay

(there)
in

so

and

to for
he
there] c.ame;

lav

lie

he saw her.

was'

tuka

tinidoku

hut

her broth, is

.alighted

hroken nut

the

face

hee

waijzi
one

that

kec'iij

was

his

she

heve:

indeed

not

then

own

nakaes

sni

this'said:

thought that

Wivuskiijskiyna, timdo waijwieawahdaka uijkaijs eekjja [Ht: navel] icipate

my

"chickadeedee,

lirotliers

my own

could sec them,

l-you-

lire.ast

it

embroider

kta tuka, eva.

wonld

Uijkay

^vi^uskil)iskilJ

koij,

Taijk^i,

de

And

chickadeedee

the.

Sister,

this

slie said.

but,

Uijkay,

Timdo,

uijkivahde

kta.

eva.

And,

Brother,

we-^'o-honie

will

she said.

iyeuijnivaijpi ce, eva, keyapi.

he

we-you-have-found

Timdo de
Brother

ka ayapi ka ecen raaijka

dig-

they came and

ka

maka

and

earth

even

I wa.s

they made

hole stopped

like

andbrothershis

to

them he came

they say.

in

that direction

eitending stood

owasiij okataij oyjiapi

the

all

torn

den

four

here

fastened

oij

hecece

cirj

for

that-so

the

zaptaqpi ce; waijzi

timdo

bv

brothers

one

(kdiaij
now

en

th.at

there

ipi.

that there c.ime.

idacid

experiencing ditheu'lty

one

are five

he-said.

Then,

kiij

malieii

taijliaij

the

within

Irnm

ka ohna yumaheu-imacupi

alive

hut

he ocicivakapi kta
that

I-you-tell

will

sa, waijzi to, waijzi

red.

ni

I-ani.

one

niaijka
lam.

blue.

t'e.

that

iyemayayapi

one

Tohan
When

sni

ce

eye

not

she said

eve ca oin en va.

Uijkaij

hc'said

is.

dragged-me inside

me-you-tind

with

anil

en itaykan tayksitkupi

iyeki^a maijka, tuka

iyotaij

wayzi

oij

Sister

iyeya haq

tihaijska kakiyotaijna

now

Earth

therefore

indeed,

waijua

Uykaq,

eya.

tell-your-story,

Taijksi hee ce,

eya.
he said.

sister;

they gnawed a hole, and through

towards

Maka

they say.

kiy ecen jiaoliduta iyeyapi nakaes, heoy

the

hou.se long

well

eya keyapi.
she said,

Presently

wohdaka wo,

etO(>pta yahdogyajji

ciij
the

ca ciijcu en wicahdi, keyajn.

kiij

But,

Sister.

ce,

they brought .mc-home.

otters

is

do,

Tuka, Tokesta taqksi;

Taijksi, taqyaij

they say.

said,

ptagpi e amahdijti

the

miye

outside

to

huha topa
limbs

the

.sister-theirs

And

went.

koij

four

Uykaij lieva: Timdo, wayna maka

Then

ce,
,

she this said

now

Brothers.

seasons

^valJma^"ahdakapi kiy he taku

ni

you

alive

(pi.) see me, your

eva kevapi.
she'-said

they say.

own

the

that

Ptaij kii)
titters

the

something

de ocaze
this

kinds

ka wayzi ska ka waijzi sapa he

zi,
yellow, and

ime

white and

hogaij ohaijpi
tish

thev boiled

Imhu
bones

one

black this

kiij

kadapi ca

the

threw out when

DAKOTA MYTHS.

kate ciy liuliu ko akada akastay-iyemayaijpi eee: hec'en kate

waliai)i)i
oi)

maspai),

ka

by

I-wasbiirnt,

and

tuka

liuliu kiq
bones

sapa

toliaij ptai)
otter
when

but

omakasdate

is

me stuek

that

the

broth

some

also

pat

'

my

in

the came and

black

that alive I

the

want

thismesmh:
and

meat

throw <mt would then

the

lieoy ptai)

you see me, your own

lor alive

otter

therefore

Tolian htayetu oa helian waijua

When

they say.

she said,

demaceca

the

waymay adakapi

ni

oi)

always that

mouth*^

bones

tish

wail sape ciy he ni waciq ce, eya, keyapi.

a

kiij

mesore,

the

face

u ka hogaij hu kiy kada kta ca couica ka

kiij

black

by

ciij
the

hot

so that

kiq nialidi

oi] ite

ciij
the

in

ko oijge iyohnagmakiva eee koq

haijpi

always:

theypoiired ont on"me

also emptied ou

hones

the

bot

bi'oth

ce:

119

when

nifiht

now

then

wihni aku eee eca sa kiq he ku ca wakai]hdi sa e tiyobogaga eee, ka to

come
home

huutinf

kii3

he

the

that

when

comes

wakayhdi
bogaga

waijua timdoku

Uijkaij

now

And

red

'the

that

tivoTusdohay

uye

tin

is he.td Iiouse

saying

smells.

But

to the
house,

But

now

My house

and

house illumed,

they beat him to death

but

ka

to

and blue

house lighted,

and

Wati

kiij,

ityhouse

the,

uya, tuka kafa ehpeyapi ka tiyoyusdohaij

dragged him

and

they beat him to death

but

tiyobogaga, uykaij

zi e

in-

Wati takumna,

ptai} zi e,

My

otter yellow that.

and

smells

they beat him to death

Mm into the house. Again lightning

way ska pa tin uya, tuka kata ehpeyajii

otter

tlii-u

and

dragged

one

white head house thrust.

Hehaij

ptai)

sape

cii)

Then

otter

black

the

took him.

dragging

they took

alive

she'said that so that

kiq owasiy liajisakapi ka

ikai)

the

thonss

otter

the

a\vai)hdakapi
watched over

theirs:

and face

they cut

all

Hecen

ptai) kii) nakuij.

ka nakui)

,ind

sad

sang-himself

when

ptai) kii)

sica
b.id

we use

another

omakaptapi ve,
me

they have spared.

this they said to,

'

then

most

yuhapi.

always

eii)ye,

Hepai)

eii)ye,

Haypai)

brothers,

Haypaii

brothers.

anaraayagoptai)pi sui ka miye

me you

the

Haypai)

brothers.

Haypai)

brothers,

Tai)yaij eeaui)yeeonpi e
u.

you did

not

listened to

cii)ye,

to

oliiijni

But

'they kept.

Hepai)

Well

well

the

Tuka

Hepai)

theys.ay:

cii)

and brought home.

washed

sister theirs

tai)yai)
weU

alive

this "said always,

for

cigye,

they say:

was

that

fastened

that

eikoi]

tai)ksitkupi kii) tai)yai)

Hepai)
:

Brothers

and,

the

.all

iyotai)

uiyake

the

should I said

Ui)kai) heciyapi, kevapi

And

the

hehan

heva eee keyapi

oivakapte tokeca ui)koi)pi kte epe

ladle

Timdo he

uijkaij,

rame.

sister theirs

sores

the

hdipi

otter

also

a'nd

ivokisiea ka icidowai) ca

is

kiq hdi koy owasiij kiyuzaza ka hdokupi.

came home

So

also.
;

Then

it.

ite

hee ku,
that

Hehan tayksitkupi koy okataij he

eva e hecen nivake vuzapi.

ecoij

they beat him to death

but

in

ka tivovusdohaij ieupi.
iious'e in

Ake ^yaka^hdi

uya, tuka kata ehpeyapi ka tiyoyusdohaij icupi.

tin

is

'

door

e tiyobogaga, uijkaij

the that

hesaid,

'

white that hou.se shined' in,

And

tiyopa

the

to e tiyobogaga,
blue that

lightning

again

tin

waij ska e tivobogaga. uykaij ptaij

Ka

kii}

house long

kiij

red

smells,

lightning yellow that house illumed,

again

tihayska

for themselves

lightning

head house in thrust,

suddenly

head house in" thrust, but

it

house

''""**e

eya pa

did

tb.at

Wati takumna, eya, tuka kata ehpeyapi ka

ea,

pushed ami.

Tuka ake wakanhdi

idupi.

war ilubs made

Tuka ake wakanhdi

icupi.

house'iuto they dr.lgged him.

a'ml

white

lightning

ieieagapi

I'aijl'ipi

the

and

hee pa

takuinua, eva hiijhda pa

one

comes when

the

uqkai] waijua wakai}hdi sa

stood

both sides

ptaij sa koij

kiij

brothers hers

anokatayhai} inaziijpi

s,a'ving

white

eee, eya.
always, she-said.

illumes

otter

ku

ka

ea
zi kii]
and yellow the coraes when

ka ska kiy ku ea wakauhdi ska e tiyoand

.ilways.

h'ouse shines in

house shines
through

is

it

blue that house glints through always

e tivobogaga eee,

zi

red

tiyobogaga eee;

to

the

lightning

yellow that

liL'htning

lightning

the. that comes then

always
then red
"

ku eca wakaqhdi kiq

always, and blue

and

me

eya icidowai)

hii)
hair

ecee.

saying he sung to him.self .always.

oi)

therelbre

tai)yai)

ui)niyuhapi

well

weyou-have

DAKOTA GRAMMAR,

120
iiijoiypi,
we wish,

tuka

oliiijni

but

always

ecauoij

kta

you do

shall

yon sad

they' said to

AND

willlu'tliat

him;

you

9t

you be

Ho,

tokecii)

shall [usu- they'said to

ally ?]
hiiu.

Atid,

Yes,

anywhere

wauq waciq
I

be

Ho, huijktiya wo. AMyolipeyata Wakaqheza

"westward

thoii forth,

eceu

yaiiij

if

au

ynuOie

ehild

ce, e} a

waut

keyapi.

Uykaij,

they say.

Theu,

he said,

Ptaij eniciyapi kta ce, eciyapi

you

otter

called

and

sent

him

forth.

yuke

Uijkaij heoij deliaij ptay sapa eceeday

And

therefore

now

black

otter

'

alone

are

cii]

they said

[usu-

shall

ally

ka hiyuyajii.

su

if

kiijliaq

you want

-will

you

please

please

Uijkaij,

go

what

yauij kta yaciij

is tokeciij
whether
as you

kta ce, eciyapi.

Yes,

ETHIS^OGKAPHY.

iyonicisioe kta e liecen niye taka iyonicipi kiyliaij eceu

eciyapi

ce,

TEXTS,

him

to

?]

heoi) liecetu

the therefore

so

it is

keyapi.
they say.

NOTES.
1.

the

tail

The name of the myth:

Tasiijta

of any ruminating animal.

where

means

Deer's

tail,

Tasiijt-ostaij is the

Joins the baclcboue. and

and from that

name

of

tlie

is

applied to

upper joint

<if

the

regarded as a peculiarly niee little piece to

roast.
As for yuliikipi, it is said to belong to the old language, and they do not
know what it means. One old woman suggests that yukiki means to twist or rub
off.
It would theu mean deer's-tail-twistedoft'.
That a])pears to correspond with the
reason given by the eldest of the l>rothers. In reply to Eakaykayna's ([uestion. Who
were called Tasiijta yukikipi ? he replied. ' Of all jjcople we only are males, and hence
tail

it

is

are so called."
2. At tirst (me would think that the four young men constituted the household,
and that the youngest of those four was called Hakaykayua. But that is not so.
Hakaykayna was only a boy and is not counted in the /our. lie was the f/th, as the
name Hakay would necessarily retiuire.
3. It is opportune to note the use of " misuij," my youiKjer brother, used by the
bi'others in their collective capacity, both in a direct address to, and also in speaking
of, Hakaykayna.
Also he uses " ('iijye," older brother, in si)eaking of and to one or
all of them together.
In like manner they use " taijk.si,"' i/ount/er sister (of a man), in
speaking of or to the girl, and she uses "timdo,'' older brother (of a woman), in her
addresses to one or all of them. It is like our use of " brother " and " sister without
the pronoun " my." But the Dakotas always say " misuij " or ' misuijka," and a woman
always says " mi(^'Uij " and " mitaijka," my older sister and my younyer sister. The
peculiarities of the language in tl.e uses of brother and sister, whether older or
youugei', and whether of a man or woman, are well illustrated in this myth; but in
the translation I have not thought it needful to add the older and the younger.
4. Everything is possible in a myth, as illustrated by Hakaykayua's suddenly
changing himself into a chickadeedee. Animals always have the gift of speech in
''

myths.
5.

The

irnil

of the captive girl in her aflBiction is very affecting: "Brothers

are called Tasiijta yukikipi brothers who once cared for me tenderly." The
" wasasya " here used is a very peculiar one, expressing great care and love.

same

is

ciijye!

true of the sony or wail of the black caged otter

Brothers Haypaij

Brothers Haypaij

You

who

word
The

Hepaij ciijye
Hepari
did not listen to me 5 now I, the
!

DAKOTA MYTHS.
bad-furred one, alone

name

for the otter.

am

s.

.saved!"

Ilepaij,

which lueaus the second

121
.ion, is

the sacred

E. R.

lu the Omaha mj-th of '-The Brothers, Sister, and the Ked Bird" (Contr. X. A.
Eth. \i Pt. I, pp. L*19-22()), the youngest brother Amis a sister in the manner described
In the myth of "Ictinike, the Brothers, and Sister" (Contr. X.
in the Dakota myth.
A. Eth., VI, Pt. 1, pp. 79-83), the youngest brother finds tlie sister who had been
carried uudergi-ound by an elk. J. u. D.

TKAXSLATIOX.
Behold, thus it was: There were four young men and one who was called Hakaykayna. These lived together. Aud so it was that when they went hunting they made
the youngest one the keeper of the house, and said to him, ' My youngest brother,
don't go anywhere, stay at home." Saying this they went to hunt, and he watched
the house. Xow the house they lived iu was a very long one. but all around the inside
the packs were piled up on each other, and also there were scatFolds on the ontside.
for every day they brought home all kinds of wild auiiuals, and so the.\ had a great

abundance of meat.
And so, on a time, they went out to hunt and Hakaykayna watched the house,
but when he was lonesome he went out to cut arrow sticks, and when somethingpierced his foot that it was very sore he started hon)e. When he reached the house
he o]iened the sore place, and, lo! he took out a girl baby.
And on account of this Hakaykayna. sad of heart, wrapi)ed a blanket around it
and laid it back and so was silent. "Oh that it might grow up!" he tliought, and so

was sad of heart until all his brothers came home from the hunt. He had always
been glad when they came home, but it was not so now. They judged something had
made him sad, and so they said to him, '-My brother, what makes you sad of heart?
But he said. " Xo one has done anything
If anycme has done anything to you, tell us."
to me, but I have seen what makes me heart-scn'c and silent." And they said, "What
isitf And he said. "Brothers, when you went away I was lonesome and went out
to ctit arrow sticks, and something stabbed my foot and it was very sore, so that I
came home. When I reached home and took it out. it was a baby that I i)ulled out:
and it was a girl baby, perhaps. 'Oh. that it might grow up!' I thought, and on that
account

am

heart-sore."

"Where is it T' So he took it up and showed it to them,

and they passed it from one to another, and said, "Oh, that it might grow up !" Then
Hakaykaj-na said, "My brothers, come, let us whirl it around the house." So they
took it up and threw it out of the roof hole and it whirled around and fell down. But
now it was a creeping baby and came in crying. Again they took it up and whirled
But again they took her up
it as before, and then she came in walking, a little girl.
and threw her. aud she came in a girl bringing sticks of wood, wliicli she placed on the
But again they took her up and threw her as before. This was the fourth time
fire.
they whirled her, and then she came with a back-load of wood. She untied the strap
and came in the house and sat down.

And

his brothers said,

Then they asked, "What relation shall she be to us?" And one said,
youngest brotlier found her. let him take her for his wife." But Hakaykayna
"Xo. that shall not be so." And they said, "What then shall be her relation to

"My
said,
usl!"

DAKOTA

122

GRA.AlMAli. TEXTS,

AND ETHNOGRAPHY.

and mentioned several terms (it relationship. But Hakaykavna did not consent.
"Wliat then," they said, "shall we have her lor? What do you want?" And he
They all said,
said, "This one eame after us, let us have her for younger sister."
"That is the proper thing." So they made her a bed and placed her in the back part
of the house.

Now she was very skillful in needle and quill work. 8he embroidered quivers,
moccasins, knife sheaths, and carrying-straps for them, so that they greatly rejoiced.
When they were to go out hunting they said, "Now, my brother, watch over sisBut when he grew

ter well."

"Now sister, do you watch, I will go and

soon came back, but his sister was not there.

tired, lie said,

He went and

cut a green arrow stick."

she had gone for a little while, and so waited for her to come home. But
Not finding her, be came
for a long while, he went to hunt her.
in and waited until his brothers came home and said to him, " My brother, where is

He thcmght

when she came not

sister'?"

gone?"

When he told them

And they waited and

it, they said, "Alas, alas! where has our sister

became dark, and Hakaykayna cried and the broth-

about
it

ers all cried with him.

"My brothers,

stop crying, soon it will.be morning;

then see what has made us cry." So now when the
morning came they started out to each of the four winds, and they went all over the
earth. And when they found her not, they were very sad and cut off their hair as

Then the

oldest one said,

this island earth is small;

we

will

they wei)t.

When they had ceased to hunt for her Hakaykayna every day went abroad and
One day, after crying around, he fell asleep, and lo! on
walked around crying.
waking up, he heard someone crying somewhere. But not hearing it distinctly he
went to a high hill and stood on it. Then, lo! somewhere he heard a woman wail out
in her crying, "Brothers, who are called Tasintayookeekeepee; brothers, who once
cared for me tenderly, for four seasons I have had a hard time." This he heard and
said, "Well! that seems to be sister somewliere;" and so he started home crying.
When he arrived his brothers cried too; but he said, " My brothers, cease and boil the
So they cooked and ate. Then Hakaykayna said,
kettle; we will drink some soup."
"3My brothers, who are they who are called Tasintayookeekeepee?" Tiie eldest one
answered, "Of all people we only are all males, and hence ai'e so called. But why do
you ask that?" And lie said, " I heard a woman wail out that as she cried." "Alas,
alas! that is jirobably our sister," they said, and they stood in the fire.
But Hakaykayna said, "Brothers, cease; if indeed this is our sister she is alive and we shall perhaps see her again," and he cried.
Now when the morning (!anie they went and stood with him where he had heard
the voice.
He said, "Yes, this is where 1 heard it." Then they heard her again saying,

"My

brothers

who

are called Tasintayookeekeepee, brothers

who cared

for

me

They heard this crj- and said,

"Yes, this is our sister," and they all cried. But Hakaykayna said, "Stop, we shall
indeed see our sister in a i)art of a day, and I will see her first." So saying he
changed himself into a chickadecdee and went in and saw his sister lying with her
limbs fastened and her face covered with sores. He alighted by her, but she diil not
think it was one of her brothers; and so she said, "Chickadeedee, if I could only see

tenderly, for four seasons

my

brothers

have

liad

a hard time."

would embroider your breast around."

And

the chickadeedee said,

DAKOTA MYTHS.

123

She said, ' Brother, let us o() home." But he said, "Presently,
have now found you. Tell all about it." And she said, "Brother,
They dug from within the earth, and made a hole up
the otters brought me home.
Then they closed uj) the hole in the earth so that
to where I was and dragged me in.
you could not find me."
When she had said this, he said, "Yes, I will go tor my brothers." When he
came home to his biothers, he said, "It is our sister." And they went with him.
And they came to a house that was stretched out very long, outside of which their
Then she said, ''My brothers, I have
.sister was placed with her four limbs fastened.
been now four seasons in this suffering state, but I am still alive, as you see me. That
There are live kinds of otters here;
is owing to one thing, of which I will tell you.
one is red, one is l)lue, one is yeUow, one is white, and one is black. It is because of
When they boiled fish and threw out the
the last one that I am alive, lirothers.
bones they emptied the bones and the hot soup upon me, so that I am burned by the
heat, and the bones pierced me so that my face is all sore. That is the reas<m of my
being so. But when the black otter came to empty out the bones he would put into
my mouth some of the meat and of the soup also. On account of that you see me
''My

my

sister,

sister.

it is I.''

We

Therefore my desire is that the black otter may live."

the evening comes then they return from their hunts. When the red
one comes he nmkes red lightning shimmer through the house; when the blue one
comes he lights up the house with blue lightning when the yellow one comes he
makes yellow lightning shoot througii the house: when the white one comes he make
white lightning shine through the house."
Xow, when her brothers liad made themselves war clubs they took their stations
Now it came to pass when the red lightat each side of the door of the long house.
alive.

"When

ning gleamed througii the house and the red otter put his head in at the door and
said, "My house smells of something." then they killed him and drew him inside the
house. Then, again, the blue lightning gleamed through the house, and as he said,
"My house smells of something," he put in his head, but they killed him and drew
him into the house. The yellow lightning gleamed through the house, and the yellow
otter, saying, "My house smells of something," pushed in his head, but they killed
him and pulled him into the house. By and by a white lightning gleamed through
the house and a white otter pushed in his head, but they killed him also aiul drew
him into the house. Then the black otter came Inmie, and the sister said, "That is
the one that did it." 80 they took him alive. Then they cut all the cords that bound
their sister and washed the .sores on her face, after which they took her and the otter
Now, when they had come home they watched over their sister better,
to their home.
and they took good care of the otter that they saved alive. But he was always sad of
heart, and as he sung to himself, he said, "Brothers Haypau! Brothers Haypan! I
said we ought to use a different ladle; you did not li.sten to me. and I, the bad-furred
Brothers Haypan I"
one. alone am saved. Brothers Hay] >an
And they said this to him, ' You did well to us, and therefore we want to treat
you well, but if you are going to be always sad of heart, you shall do what pleases
you; if yoit want to go where you i)lease, so you shall do." And he said, "Yes, I
want to be free to go where I please." And they said to him. '-(lO, you shall be
called the Western Child Otter." And they let him go.
Therefore they say it is that now there are only black otters.
!

CHEE-ZHON, THE THIEF.^

Written- in Dakota by James Garvie.

lyvui;)

kaken

wiwaziOa

waij

riijliiijtku

kici

Lo!

tbu3

willow

one

eonliers

with

hoksidai}

kitayna

taijka

hehan

liuijku

little

large

tlien

motherhis

boy

' itia-tinie,

you-have should

work

boy

Then

sh'esaid.

the

Ciqs, wicohay

would

'have

also

tukte wicohai}

the

'most

that

work

which

Hehan huyku

shall

if

motherhis the

Then

i,

'

and

there

flrst

\ie

now

esteem

'

Then

But

and

kh)

motherhis

the

Tuka ake
Bat

again

ekta ye ka

tipi
house

ghosts

go

to

and

he said.

Cizay duzahai] nakaes ohomni iyyayg

Cheezhon
the

ghosts

thistothem-said

running

around

indeed

swift

ma

den hi
Ecii]
Today mother here comes

ka wanagi kiy hewicakiya:

ar-

is-like

she said.

that,

mother,

of them inquire thou.

thither.

iyaye ca iye tokaheva ekta

"went

will

iwicawaijga wo, eya.

Tuka

ivaya.
went

now

Hehan huqku

eca iua, wanag-i

Come

this'said:

het'iijhaij

kii]

'please-you

he-"said.

ditticult

Howo

kta

have

and

he-s'aid;

mduhe

Myson

iiuiuiring:

eya.

s'a,

Thieves,

vuhe kta keya; ka heya:

nakui}

work

Wamanoqpi

he,

wayna

he ivotay tehike wada koy, eya.

kiy

work

Son,

this'aaid:

is,

Cigs,

heya iwaijga:
this 'said

Now

they aa}^

wicoliai) iyonicipi kta iyececa he,

which

so

Helian hoksiday kiy

heva:

the

duhe kta iyehaqtu, heden tukte

Avi(,'oiiay

eya.

kiij

Waqna

keyapi.

ti,

dwelt,

rived.

ka widohay tukte mduhe

Ihave

which

work

and

eye ca hdidu ka
he said and

started

and

heme

wamanoqpi

iniwaijgapi kiyhaq,

kta

inquires of you

shaU

hdi.

Hehan

itehaij

came

Then

long-alter

hehan hmjku

kiij
motherhis the

then

this'said:

work

what

Mother,

work

this'said:

Son,

Howo,

ina, inina
mother,

Well.

silent

the

me-they-give

'.

be thou,

hehan tokiya iyaya.

s-here

that

verj-

hard

lie

hdi.

Hehan
Then

came

crying

went.

presently

now

Hehan

huijku

kii]

is

Then

motherhis

the

she

he 'said.

koij,

eya.

that,

she said.

I-esteemed

yanka wo, tokesta waqna

*

eya po;

home.

heya: Oiys, wicohaij kiq he nina tehike wada

Ka

deya

home.

Cizaq heya: Ina, taku wicohay makupi he, eya.

Chee zhon

s'a

regularly say -ye;

stealing

if,

Tuka heya:
But this-hesaid:

eeadar) wiuijzice kta ce, eya.

we

soon

rich

will

he

said.

Ake
Uijkaij eciyataijhaij .sugtayka- waijzi ahdi.
he-brought- Again
one
horse
from-thence
And

Though stories resembling this are found in many countries of the Old World, it has been
thought best to retain the story of Cheezhon to show how the Dakota adopt stories of foreign origin.
A version of Jack the Giant-killer has been adopted by the Omaha J. o. n.
'

Suktai)ka or ^uijktaijka
124

is

the usual Santee form of this word.

j. o. d.

125

DAKOTA MYTHS.
tokiva ivaya eoa eciyataij
weit

"

somewhere

kais talui]ca ska, kais taku ^^anu^vanpi

j.te,
cow,

from-thence

tlien

some

or

white.

deer

or

liecekceu awicahcli ecee.

them brought- always.
home

<le

,e

this

village

"

ivoki sni ka heva

and

but

Mother

quiet

be

'

wnkovake tawa keya

litavetu tuka ive

evening

not

it

she said, and

bat

theysay,

will.

ofl'

nothing-ls

that

thou],

[.sit

Avicasta

ce.

:^a

waqua

_.

And

now

iyecen opugitoij eca hehaij

man

even

his

cloths

i.e

kii]hai]

you

Ina, iniua vayka wo, he takusni

thi,,*said:

sni

they 1-eak

head

if

for

permitted not

Bnt

:^

yon take

the

hers

flnger-ring

night

Son.

pa niyuksapi kta, keyapi, tka eye, ka ceya.

oned.

kir)liaij

noon

this said

raazanaiicupe tawa kiq iyacu

wife-his

chief

wivotaqhar)

tomorrow

Tuka

irom

wicastavatapi tawicu

liaiiliaiina

lieya: C'njs, liayvetu

luli. uijkai)
came home, and

otoijwe ec^ivataij

mother-his

Suddenly

kin

'

huqku

Ihnuharinali

when

stuifed

like

then

tuka wicasta kage

canivamanipi waijzi ka^a; ka hehau waijua hayyetu
made
man
but
night
^

-ladder

danivamanipi iyahna icu ka ekta

lie

-ladder

thai

kin

ptecedaij

,he

gun

short

.^'

^^^dehah

that

the

wicastayatapi
^

tawicu

kiy

Chee-zhon

chief

wife-his

the

makiya wo

Cizan hee sni,

tVee^tithafwasnot,

Cizaii

t^ti^cir

kun

heciya

"^the^"/'"'-

kiij

he

hiyu

the

that

to-come

I qkaij ku
And

he-'said.

icuyhai)

But

Finger-ring

ce, eya.

I-killed

Tuka

he-went.

Mazauapcupe

this-said-.o:

tuka wakte
but

house-.n he went.

then

and

down

killed he thought therefore

grass

ka hehau tm ivaya.

kun iyaya.

kte kecii] heoi)

'

pezi wicasta

But

shot.

window

that

the

Tuka

.Lwi,

"th^^it

dow.

indeed

hit'.

chief

whilst

But

and

uakaes kuu vuhpa ehpeya

o,

icuijhaij wicastavataiii

Tuka

"aked

chief

Then

-held

in

But

he owapye

cii]

made

man

grass

shoved-up'

ka^e cikon^ kin he

Tukf

lay.

pezi wicasta kage

wicastavatapi oguyga ka kute.

Hehau

chief

waijka.

sleeping
^.c^p.^s

had
uau

hands-bothwith
hands-bothwitn

rattling"

windo-w

and

yuha istiqma

uapanuykataqhaij

pawaijkaq-iyeva eca
owanve pakokog
^
^
when

ohna yuza.

uqkai] wicastayatapi

bouse- within

through

windo"w

went and

luazakari

when

placed

so

ladder

Then

wakantkiva ve ca owai)ve oheua timahen etoqwai)

looked:
upward

the

dai^iyamauipi eceu ehde oa

Hehau

i.

there went.

took and

with

cii)

now

then

and

ma'ie;

one

tuka idu eca

when

took

but

she-gave.

hdicu.

down

he came.

wicastayatapi tin hdicu ka tawi(^u heciya

Then

came

house-in

cbiSf

hivn makiya

wo

;lieLus^^heLho!ltha,w.asnot

!r2me

wanua heha
now

that-yousaid

Tuka
But

and

Cizan hee sni tuka wakte

hut

ces

cicu

sece cikoy, eya.

since

I-gaveto-you

it

icuqhai]

seems
^

in the
past,

in-the-ineantime

linger-ring

eya.

Tuka

he-sai.l.

But

is

E, he Cizaij ee tka
.Veil, that

she said.

Chee-zhon was

hey a

yaku

ka huijku

ki,

Chee-zhon reached- and

mother-his

heciya:

the

this-saul-to:

but

that

something

for

Then

deya
nakuq ake

.,

-^

again

'

Tl

J
dece-

llio.
Lo.

this-

.'

kii]

ku.

the

cax^^P-

be^said.

again

hdi.

., c,.e
cry'ing
came

eya
be said.

nome

crying you were

Hehau wanna ake

now

But-jus,
:

do,

hehau mazauapcupe
huaua tuka he taku oy ceya yauij he eya, ka
finger-nng
then
and
is-all

Naka

but yo.i-gave-

kiij

home.

the

she this-said

waqna Cizay
now

ce,

I-killed

Mazauapcupe ku;

this-sald-to:

wife-his

Hehau

kitai)na tehaij
little

long

hehan hugku otoijwe ekta

mother-his

then

to-n

to

i,

uijkaij
and

went

he;
Uykaij Cizai] heya: Ina, de taku yaka
me.in
And

CheezhoD
Cheezhon

this Said
this'said

:
:

Mother

this

what

you

de
this

DAKOTA GKAMMAK, TEXTS. AND ETHNOGRAPHY.

12(i

winizire sni kiij

you

rich

Ilehau huqku
Then

he-said.

youcrv

even

Iln-n

yaiuj he, eya.

you-are

kaes yaceye sni:

lieehaij

Tin-

in't

de winizica
this

the

very

come

totake-yoti

will

Hehan

and

liesaid:

Cheezhon

one

small

whistle

that alone

gut

this said: Motlier,

wo; hec'en lohau

when

so

thou:

hi

one

hlood

li.-ioiii,.

the

I-stah

that

we

whistle

wlien

de nidazozo

kiij
the

this

wai]ua wi\otaijhaij
now

lieliaii

wieastavatajii

kiij

thi

th.ii

ehi.'t

tlie

house

llehau wirastayatapi

iheva waijyaka.
saV.

he-th'rust

Tli.n

iinderne;(th

lyou-kill he-think

if

but

then

('e,

eva.

Hehan

will

he'said.

Then

tuka huijku eaiia

hivu,
rame,

in

hehan

esta

hut

nioth.r-his

Cizai},

stab

winitkotkoka

thissaid: Astonishing Cheezhon,

tli^

gut

indeed

will,

kta

heya: Hoeca

kiij

eliie'f

uij
wear

from

kta, tokesta tasupa

will

kiijliaij naziij valiidade

if
y.m rise to your feet

-blow often

iinaheiitaijhaij

clothes

oij capa iheciye

with stabbing Istrike'vou

this

yustaij.

(sat?) whenlie-finished.

kiyhai} cikte kecii] kta ee:

that bleed

so

will.

tohan cotaijka

de

the

knile

il

kiy he cawajje kta, heceii he

and

nonr-in

kiijliaij isaij kiij

is lie

this said: Mollier.thisiluit

was

makinji'

Heliau heya: Ina, tasupa waijzi we okastaij ka oijhohda

Then

kiij
the

lua,

taku sni do, eya: ka hecelmaua eotaijka cistiyna way kaga vaijka ea
something not

nvin;:

ohieY

Cixaij lieya:

Then

she" said.

but,

hes'aiil

now

;iihI

now-indeeil

Son,

this said:

iye liiqca wiliuwe hi kta keya tuka, eya.

iie

ecay ceva

lujkai)

yoii-rich

heya: Ciys, haijtuke wii'astayatapi

kiij

mother-his

uot

y<ui-lool

eeee sta ake nakaliake seec'era, eya.

always although again

this-time

Uykaij Cizay
And

Cheezhou

ka

lieoamoij, eva;

she rose to

thissaid:

he, eva.

youcountyour

wieastax

took-up his

atajii

motliir

ehi.'l

wheu

kiij

:nid

raother-liis

the

whistled-on,

he inazaska

Cizai),

the

this'said:

Cheezhon. that

("izaij

is

heva:

I'lu'ezlion

lie

this'said:

Hehe de

money

tttna
how many

ivopewave heeen

ota

this miudi

Alas,'

will

liring-to-llife

huyku

lieya:

Then

uijkaij

kii)

Hehan

he's:iid.

.'

tliis

'

ehdaku eca ayazozo,

the

whistle (small)

you m.an

what

This

Then

lier feet.

ivahdawa

he s;nd.

be

Hehan

liivava.

seems,

heva: De taku vaka he: de mis ina niwakive kta

c'otaijkadaij kiij

and

he" .said:

this-I-do.

naziij

it

is

so

I-pay-for"

"

own

wiyopewava

wariij sni rr eva.

I-sell

kii]hai]

de

if

this

;inl

m:ike'live

ihdawa

e.sta

very

he counts

alth.umh

.-^o

kii

man v

lie

And,

Hehan
Then

itaijcaij

men

chief

Yes,

he'said, a'nd

s'o

them-he-eall.d

all

en

otti
nuxny

then

kta keya,

InTe

wifc-liis

ec'a

raiie

in waijka waijke.

command

in.-ike

eva.

Tuka tona
But

niany-as

()])a\viiji;-e zajitaij
liiin.lr.d'

rive

lying

floii

tost.md

waijna ecoij kta keve

now

whin
manded

that

mother-his

slali

much

in

iu-water

they-yoM-tbrow

will,

he-said

waijna

tlie

now

and

kiij
the

hdi,

say

make

'live

he-blew-on-it

'(sat)

was,

btit

very.

ka,

came-home, and,

the'y

although again

kill

ayazozo yai;ka, tuka

hiqca.

heart-hurt

eeivataijhai]
tVom-therc

whistle

(small.')

Hehan uiua caqze

Then

would

do

So

ciij

era he eajie ka kte esta ake kinive

si
cimi-

Then

Heeen

would, he said.

he-do

llehan cotaykaihnj

killed.

(lay) was.

Cheezhon

when something one

came.

then

home.

it

taku wayzi ecoij kta, keva.

Ciqs,
Son,

Avozuha ohna niiuin ehjjeniyaijpi kta, keyapi tuka, eya.

bag

nive niasipi

:.lthongh

he-said.

monev

look

gave, .and

Ilelian

Hehan Oizay huyku

Then

many

hipi.

ka kte.

then he-stabbed and

would, he said.

dead

ce,

prize-it

So

uive would, he said.

o\-ate nwasiij wicakieo eea

p'eople

'it-was-time,

so

Heeen mazaskn

kta keva.

ivehaytu, hehan taxvicu en hinaziij

heceu

d,'.:id

tewahiijchi

lieoij
therefore

c^^'^

t^'

one

:ni>

Ho, eve, ka ivena ku ka akivahda.

Uijkaij.

ho said-

wicasta

i\ena

wlien

own

kta, keva.
will,

K,.r

indeed,

will

mis tohan tuwe

Kciij

l,,."s:,i(l,

niwaxe kta nakaes

oij
with

hiijea

his

nui

but,

she' said.

haijhai^na waijna,
in tin- morning

then

Tuka

t'izaij.

Ha!

But

Cheezou.

Hal

DAKOTA MYTHS.
ha!

he taku sni do eya.

Hehan

not

Theu

ilia, i^
mother, this that something

ba!

hesiiid.

come when

the

\vaijua haijhaijua wivotaijhaij uijkaij

uw

'

took-him home.

'

morning

Hehau

wicastayatapi kh) hi eca akiyahda.

chief

127

noon

waijiia kici ki,

Then

hehau

akicita

tlien

soldiers

went

with

ntw

and

home.

wozuha

waijzi raaheu tihiiapf wicasi,

hag

one

within

Cheezhon

bag

Ito

the,

Hold,

wicakico
them

wit'asi
them com

sni

I-want

Cheezhon

Then

Uijkaq heya
And

watciieil-over

the

He

this-be said:

That this

sni tiika
not

I-willing

heya

Howo,

that

Hehan

wicasta

Then

men

will

there <-ame

lieing

wood

hag

kitaijna

wicastayatajii

ti

kiij

chief

tiouse

the

uijkaijs

tuka

i;olden-oues

bnt

wicayaka
are

you true

'

soldiers

.'

he'said.

whoever

is
he

so

I-be

.'

they say.

shall

Uqkay hecehnana
And

wica.sta
man

immediately

'

Hurry

wo

eca, eya.
now. hesaid.

tho;:

and

tore 'it.'

they tmt him. then

Cizaij

uaziij

Cheezhon

.standing

yaijka.

was

there

(.sat)

continued.

tame animals

de-r

ka

heya:

theiu-brought-home. and

this -said:

Yes.

.-^ugtaijka

totopi

ka tataijka

horse

blue-ones

and

Hehan
Then

he'said.

Hehan

Cizaij:

Then

Clieezlion.

the

chie'f

so"

Tes.

and

ininin
in

water

X;i,

died,

ilayiwere.

kevapi.
ihe'y-say.

is

he

kiij

they hjrns

Cizaij,

thissaid: Cheezhon.

the

heceva
so'

Helian

ce, eya.

Then

hesaid.

I-aiu-true

ehjieicivapi waijka.

the

far-out-in-the-water

kiij
the

heva:

Ho, heceya wicawaka

was-able into- water threw thimselves

threw himself

oxen

wica.sta vatapi kiij

kiij

Hock

Ho, caqnai)wa])a

there

ce, eya.

tame animals

white

deer

vm

liehan tahiijca wauuijvaijpi optave

then

to

eya minin ehpeiciya ka

also inthe water

with

one

untied

he.

you mean

kici waur) kta kevapi,

Tlieii.

en awit'ahdi,

tuwe token okihi miniu

akicita
tapi

he, eya.

what

heciya

il

iiiazaskazizipi

Helian, Koyahaijua

and

took.

long

little

all

you-me-han-throwa

this*said

he'said.

tied

tehaij

owasir)

ehpemavayapi

he-.saying '(sat) was.

This

iiuickly

in

them

driving

now

beins

ohua pahta ehpeya, eca tahinca ska waniujvaijpi

the liini-now

into

not

wozuha kohaijna vuska iveva, ka

kiij
the

Hehan waijna
Then

want

uipiii

with

eva vaijka.

and

owasiij caginahen kahaiii ewicayaya, ka heciya

all

shoutin;; to

De taku vaka

he' -said.

iva.sa.sa

white

ka heya:

daughter-his

I-go

kiij isto

man

and

hi

uiive e nide kta ce, eya.

hiyaya; ka wicasta
went:

with

en

me-they-take

there

ska

daughter-hi.s

waeiij sni

uijpi

ekta ainayaijpi ce, eya.

hiil

Well.

this'said:

(liiif

chief

ka Avicawada

chief

deer

de wicastayatapi cuijwiijtku way

and

then

tahiijea

some one

smidenly:

ciij

now

and

Wicastayatapi ouywiijtku kici

danghter-his

white

deer

Then

awaijyake

ka wayua

hehan wicastavatajji

carried him.

Hehan tuwe

ouijwiijtku kiei

Chief

tahiijca ska

near-to

take him liome.

said this

throw-liim

ikiyedarj aipi,

and

took

heya hiijhda

Wica.stayatapi

not!

Hehau

and

Cizaij

water-in

mande<i

akiyahda.

ka

call

Then

he heard.

waciij

and

placed

in

Hehan

nahoij.

thi-

ka rainiu ehpeya
and

wozuha en ohiiaka ka ayapi ka

Cizaij
kiij,

kiij

them commanded.

place

Hehan ecen wicastavaThen

Hecen
.So

so

chiei

Cizaij

ive

ni

Cheezhon himself lived

naceca.
probably.

TKANSLATION.
There was once a widow who had a son.
Wlieii the boy was well giown his
mother iiujuired what trade or business would suit him. The boy replied that he
would like to be a robber. The mother said slie very much disliked that business.
But the boy repeated that he would have that, and then proposed to his mother to go
'lyeya does not meau '-to tear," but couvovs tbe idea of forcible or suddeu action.

.J.

o. D.

DAKOTA GRAMMAK.

128

TEXTS.

AXD ETHNOGRAPHY,

While she was jjoiiig ou this errand he went aronnd and reached
and he instructed them how to answer his mother.
The mother came home cryinfj. ^Yhen the boy asked Iier what employment had
been assigned to him, she had to reply, "The work that I think difficult." But the
boy said, "Sever mind, mother, soon we will be rich." Then he went away and
brought home a horse; and again he brought home cows, sheep, and all kinds of
and ask the

spirits.

the honse of spirits

tirst,

domestic animals.

mother came home from the village crying, and told her son of a
head the next day at noon if he did not get jjossession of the chief's
wife's tinger ring.
He told her to be quiet, and said, That is nothing." Then in
the evening he took his own clothes and stufl'ed them. He made a ladder, and taking
the stutted man and the ladder he went to the chief's house. The ladder he placed
upright and looked in at a window. The chief was lying asleep with a pistol in his
hands. As the young man shoved up the window he held in it the grass man. The
chief was waked by the noise and tired his pistol. Cheezhon, which was the young
man's name, let fall the grass man, and while the chief went to seek the man he
supposed he had killed. Cheezhon made his way to the chamber, and said to the
chief's wife, "Hand me the tinger ring; that was not Cheezhon, but I have killed
him." Whereupon she gave it, and he took it home. Afterwards the chief came in
and said to his wife, "Hand me the finger ring; that was not Cheezhon. but I have
killed him." To which she replied. ' It was but just now you said that, and I gave
To which he said, " Really, that was Cheezhon, and you gave it to him
U]) the ring."

One day

plan to take

after all

tliis

his

oft'

his

!"

In the meantime Cheezhon readied his home, and saying to his mother. " See,
is what you cried for," he handed her the ring.

Sometime after this his mother came home from the village again crying, when
Cheezhon said, "Mother, what do you mean? When we were not rich you did not
On which the mother said, * My
cry, but now we are rich you are always crying."
son, the chief said that he himself would come and take you." But Cheezhon made
In the meantime he went ou
light of this also, and said, "Mother, that is nothing."
making a small whistle, which he finished. Then he told his mother to fill a large
"When he comes," said he, "I will
entrail with blood and put it under her clothes.
stab you with this knife, but I will only run it into the entrail. but as there will be
blood he will think I have killed you; and when I blow on this whistle you will stand
up again."
On the morrow at noon the chief came and saw Cheezhon stab his mother. He
was much astonished, and said, " Cheezhon, you were always a fool, but this beats all
the rest." But Cheezhim replied, " What do you mean by saying that ? I have done
So he took up his whistle and Itlew
this that I may bring my mother to life again."
upon it, and his mother stood up. The chief then ottered him any sum he might name
for the whistle. But Cheezhon .said, " I have paid a great sum for the whi.stle. and I
do not want to sell it. When anyone asks me to bring back to life one who is dead, I
can do it by means of this, .so I value it very highly." But the chief repeated that he
would give him any sum, and Cheezhon named five hundred dollars.
This was given and the whistle taken home. Then the chief called all the people
together, and said he would do a thing. Then all the principal men came, and the

DAKOTA MYTHS.

29

aud then restore her to life. Wlieii he had

stabbed her aud killed her he blew bis whistle over her to bring- her to life, but she

chief proposed to stab his wife, kill her,

lay there dead.

He was thereiiijon much enraged. Then Cheezhon's mother came home and told
him that in the morning they planned to jiut him in a bag aud cast him in the water.
But he laughed and said, ' Mother, that is nothing."'
It came to ])ass the next day at noon the chief came aud took Cheezhon home
with him. and commanded his soldiers to put him into a bag and cast him into the
water. And when they had placed him in the bag aud carried him along and were
now near to the place, the chief said. -'Call them and take him home.""
Just then Cheezhon heard some one calling sheep, wliereupon he cried out.
'I do not want to live with the chief's daughter!
I do not want to live with the
chiefs daughter I"' So the shepherd came aud said, What do you mean?"' Said
Cheezhon. --They say I must live with a daughter of the chief, and I am not willing;
nevertheless, they are taking me there." The shepherd replied. ' I will go."' So they
tore open the bag. released Cheezhon. aud bound the other man whom they put iu
the bag.
In the meantime the tlock of sheep

was scattered, and Cheezhon. having his libdrove them to the woods and there kept them.
After some time he brought the whole dock back to the chief's house and said.
'If yuu had thrown me far out into the water there would have been blue horses and
oxen with horns of gold." Then the chief said, "Are you indeed telling the truth V
And Cheezhon said, -'I am indeed telling the truth."' Then the soldiers, as fast as
they were able, cast themselves into the water (to find the blue horses and the oxen
with horns of gold). And the chief also, they say. threw himself into the water and
was drowned. Thus Cheezhon saved himself.
erty,

7105

VOL IX

THE YOUNGER BROTHER;

Written

Ovate waij kaken

tipi.

one

lived.

People

so

hena

hok.sincaijtkiyapi.

these

boys beloved.'

THE UNVISITED

OR,

Dakota by M. Renville.

in

en wicastayatapi waij ciqca yarani,

Uijkai]
And

then

Nona wicapi ka
Two

and

males

one

younger-

so that

wife-his-took,

that

brother-his

the

how

I-niake-himash.imed

Uykai) kaketu
And

Then

female.

Then

eya

lie,

shall

Holio,

ciyyewaye

cii}

misiiana

older-brother-mine

tlie

me-alone

ecee, keyapi.
they say.

heya

kiij i tin hdicu ka

wood carry went house came home and

Wiijyay koy caq

AVonian

thus-it-was:

the

Sice, ito

Brother-

this said:

keya kay yukaypi

many

grouse

yonder

nahaliiy A\acasta
man

as-yet

Avaijzi

ce,

are

waoka liemaca
siich^me

good-shooter

makio ye, eya.

one

tuwe tokeca kute

someone

not,

Tuka, Ho, niiye

But,

she said.

shoot for-mo,

sni,

}'asi

Not-so,

Tuka

mi, eya.

shoot you-com- not,

else

lo

in-law.

in

siyo

brotlic'r-in

No indeed,

he said always,

the

eldest

then

the

sister-in-law-his

law-hers

kes,

she-said although,

tokeq iwakilialia kta

thinlis-much-of-me,

three,

his o%vu.

eya

Uijwaijke kte,
"We-two-lie together will,

troxibletl:

teraaliiyda,

children

Uykaij tokapa kiq

Ugkaij haijkaku kiy ena sioecu

he-had

the

one

chief

waijzi wiyyaij.

he tawicutoy, liecen suijkaku kiy hduha.

kiy nagiyeya:

ISLAND.

Hut

he-said-

mand

ciqcu

kii],

brother-

the.

Waqzi kio wo,

One

eye, e liecen
said, that

for-her-kill.

waqhiykpe ikikcu ka iyaye ca

betook

arrows

so that

'went

and

waijzi

and

one

his

kio, ka,

Hee

for-her- and.
killed.

That

ceya

ce, icn
is it.

take

has
and husband-her
come home,

crying

ce,
,

epa
J

he' said,

it,

and to another-

ca,

say when,

lieciya

Tour younger

this said to

him

lieya:
this'said:

the

koij,

you-me-dislielievu

the,

over

'

rijktomi

to-call-him'

go

when

persistent

dena ecamaoi}
these

she-scratched-heraelf.

Uyktomi kico ya

oliiijni

ce,

at

trciiblesiue

alwa.ys

po,' eya.
ye,

eye ca siyo

h.^-haa-doue-to-me, she said

Heden Uijktomi
rijktonii

So

there-take-and-leave,

so

silia kiij oij

grouse

claws

the

witli

ka

liecen wicada,

And

and sliowed-him.

he'said.

and

Uqkaq

so

he-bclieved-her,

and

Uykay, Uyktonii,

hi.
came.

Then,

misiiyka wita-ipi-sni ekta eelipeya wo, hecen tayksi duze kta

my-younger- island they-go-to-not

and

is re-

nagiyemayai)

brother

cetuyniayahda

.tU

the

turning

caijna kiy owaijcaya lidulidal'idate ca kipazo.

thigha

woman

Ni.suyka waciijtayka ca

ku ka

wiyyai] koy

Then

went.

place

ka hilmaku

lidi,

Uykay

wo, eye, ca icuyom iyaya.

sister-mine you have

-shall

ce,
,

Ifnktomi,

eya.
he'said.

brother

'This use of the plural for the singular (ya

130

tvo, go thou)

occurs

now

auil

then iu myths.

j. o.

D.

DAKOTA MYTHS.
Heceu wayua koska
ito

uijve

.wiytka palii

lome

to gather

esgs

de

kici
with

you-go not,

kici

iyaya.

he

one

Boat

heceu Ui^ktomi lieye:

Siujo-,

this said:

Broth.T.

Ui)ktomi

thus

Tuka, Hiya,

brotherhis

'

With him

the.

go thou,

and

thev-

in

the

island

to

ka waijua wata
^d

now

kiij

ozuyapi,

uijkai)

koska

kiij

the

they"^ filled.

then

youngman

tlie

hoat

eva e heceu wayna wata

kte,

now

so

helaid that

will,

Tuka Uyktomi

eva.

the last

headnut

and

turned

.and

paliipi:
gatUeicd:

eggs

Then,

heya;

Wayna

thi.s.said;

Now

uijhde
wego home

lieya:

Ur|ktomi

this said:

Tuka, Hi, waijua de ota

Why,

But,

now

kiij,

much

this

the,

tuka Uijktomi wata

icu,

kii)

boat

Uijktomi

and got them, but

Ije-went

tlie

Uyktomi. wata he au ye, eya.

Ui]kai], -Hi,

started

ka wiijtka

Then

he'said.

tate'

and

persisted,

iveve ca hdicu.

ipi,
they

they went.

in

mjkay iyaye ca

kitaij,

Uijktomi

But

he said.

i)acaijnaij

the

ce, eliake icu ye, eya.

there are-verygood,

those

Then

thus

Uykau Ui)ktomi

eu okipapi.

kii]

l)o.it

Suyg, kana ees wasteste

Brothe"?,

liec'eu

c:\me.

foUowen

him

else

Uijkay

he said.

opapi ka wita kin ekta

kast;i

.someone

iam-alone.

Kici ya wo, eya.

kiy,

ciijcu

tuwe

miye-na-liii},

No,

But,

he'said.

Uijkaij
And

-said.

lidi, uijkaij
came home, aud

eya.

sui,

Wata way en

he-went.

witli-

the

we-two-go not,

eya.

sni,

koij

yoimgman

now

So

131

that bring please, he said,

boat

Ur|ktomi,

Fie,

home.

Tuka, Tuwe, tokenkeu

Who,

But

vou kill
yomself

insome-ways

sui.

Unktomi,

Then,

Uijkai],

eva.

And,

he' said.

keva yaijka;

De

is

That

is it

"wait forthey cause inc

what

then

bad

(or.

Ui}kay, Wahte-sni sica

iha.

bad

Good-not

Then.

laughed.

Huyktiva wo, Capoyg

Go tho'u away

for

thisl-do

com-

to-eat

mimded,

he

yousee

Go tim'u away

Then,

Go thou away

Hiujktiva wo,

Uykaij,
Then,

he said.

if,

Then

you see

will

But

when,

eya:

again hesaid it

Tuka ake
But

he said.

mjkaij.

s.aid it.

Tuka ake

he said.

Then,

osteli(hi.

eya,

Again he

do, eya.

will

His-dogs-raany

Uykaij,

again he cursed liim.

Ake

Tasuyke-ota waydake kte do, eya.

lio tho'u :ilong

But

Uijktonii

But

he'said.

Tuka

Uijktonti

Tuka ake

he'said.

will

them-you-^ee

Arm-awls

as

shall

Hehaij

it.

do, eya.

will

yousee

Gr.ay-bear

eya.

again he cursed him.

and

s.aid

Huuktiva wo, Ispa-tahiqspa waywicadake kte

again

Ui}kay, Huijktiya wo, Wiijyay-noijpapika waywicadake" kte do, eya,

eva.
he'said

he did

se,

eye ca ake ostehda.

do,

waqdake kte

Mnsquito-large

ecoij.

and

hisown-

you-liavedecefved

taijka

liecaraoy

lujkai]

si,

mayahuaye

oi)

Huijktiva wo, Mato waijdake kte do, eya.

Ui]kaij,

yon
have

sister-mine

if

home

he ivape makiyapi
that

^V''"'

duze kte do,

uijki kiijhaij taijksi

wereach-

bring,

that

taku sica hdute

uijkaij

'he was:
he sat]

tins-

s.aAnng

the

boat

'".'

willing

Uykay, Uijktomi, wata kiy he au wo,

not

But

bring please, he said.

Fie,

he'said.

.'

Tuka wicada

Hi, au ye, eya.

teniciya he, eya.

'

Go thou away

Then,

it.

them you

Women-two

will

see

ho

said.

ka hecen kihda.
and

went home.

so

Uykaij koska
yooug man

Then

is

the

he

.so

way

ininiu ihi)aye ca ohtateya ehpeiciya.

nahoi) kehai} capoi}]ia^

wlien

he he.ard

iijyui]
behold

hecen iyaye, uykay waijkan taku hmuijyaij u

kii]

mosiiuito

one

in water

taku way pehaijgina se

.something
.sometliing

one

crane-brown

like

[in

the past]

some-

underneatli

ca,

hasgone asif hesaid aud.

Kozai] den
Indeed

here

What

Capo:)g

is

rnm.

Uijkaij
Anil

oskaij.skaij
moving

hen

often
ofte

tli:it

uij kiijliai]

kaken

ecanioij

w:is

so[inthat

I do

ii

where

sdapoijlia is the usual form.

whizzing

he-tbrew-liiniself.

it

ka heya: Taku den

coming stood and this said

I
'

and

fell,

hinazii)

koij toki iyaye se eye

en hibu koi]
to[orIcome the

from .above something

and

'went,

a contraction of

this.

J.

o. D,

DAKOTA GRAMMAR,

132

TEXTS,

kta tuka, eye, ca cajxnjjia koi) pasu

would

he

but,

and

said,

mosquito

the

AND ETIIXOGRAPHY.
Tuka pasu

apa.

<ii]

But

with struck.

bill

oyatake, hecen
he stuck

bill

so-tbat

in.

[aforesaid]

Ake taku

iye itkom kte, ka pasi; bakse ca yulia iyaya.

he

in-turn killed him, and

bill

mato way hoyeya

gray bear

Taku den

Uijkaij,

AVbat

Tli*^n.

But

wentVu.

'having

moving

mysterious dead

again

oskaijskay

bore

and

cut-ofl"

Tuka ake wakanateca

u.

sending-his-voicecame.

one

wau

wi) e
was when

often

Again something he beard;

water

Mato

koy, eyaya.

lay.

in

Yonder w-hatever

I-eat

will,

liogaij ieca koij

and-

be'said:

dead

tish

ca

koij liinazii]

cameand when

Gray bear the

stood

[aforesaid]

this said:

and

mini en waijka.

ioicage (;a
made-himself and

was coming, he repeated.

heya; Kae kakes wate kta, eva; ka

uijkay

nalioij;

iyohnag- iyeya: tuka

but

into-his-mouth-took:

the

nidaska nakaes iyolia uijma en itokto ekta iyave ca ecen otosa uapca.
indeed

tlat

Tuka

tezi

ekta

But

belly

in

each

'.jaws

time-about

in

knife he-tookand

the

heart

and

came forth and

from

caylia

wokeya

bark

lodge

ce

ka

eciij,

and thissaid;

sat-down

roUed-up

and

were,

bundle

fussing

but

pretended

the

cut-hole-in

side

Uqkai) caijku ohna

And

eye

Arm-awls

catku
back-part

tent-went-into

he

Tuka wakaijka

when

I-go

en elipeya.
in

Then

naziij

again

rose-to

kta, eya, ca nasa-

home

will,

arm

.Vnd

when blanket

he'said.

Uijkaij ispa

he-threw it.

two

Uykaq ake

wahde

noni

old-woman

But

said.

they kept'saying.

not

in

deepi

and

'

sni e

fliey -pleased

road

cikoij

he'said that [in these-are

the past]

tiyonasdog iyaye ca

will,

sitting

'

'door

,and

and

iyotayg heyayapi.

kilide koi}ze ca tiyopa

holding go-home

bahdoke

'went.

and

wahi tuka iyokipipi

Grandmother house I-came.

and.

his-feit

yupsuyka yus

having

swjillowed.

kiij

iyaye.

when.

I-come

in

takitili

'door-at

killed,

wlude

thus

ka cuwi

en walii kta, eya.

tipi

Lo, grandmother house

liiytiye ca, Uijcina, tipi

kte,

keliay, Ispa-tahiijspa

under-arm

yukaypi, ka tiyopata

bouse-each-side

ya
went

yupsuyka adoksohaij ka

blanket

iyotayke ca heya; Ito uijcina

tianoijg-

to

and

yuha

and

cut-ofl"

smoke burning stood

sina

he thought, and

both

fore-feet

wai) sota izita hai] e

one

ka

eut-to-pieces,

ca etayhay hdicu ka nape napin bakse ca

and

it-went

to

icu ka cayte kiy baspuspu,

isai;)

napin

oij
with

both

capa-iheyapi, tuka sina ecena capapi nakaes saijpa cakicipapi ka lieyapi;

they stabbed-throjigh,

Icepaqsi,

hut

blanket

mayakte
me

Cousin,

y'ou

have

only

they stabbed

thi'ssaid;

Tuka, Taku deniceca raakte wacaynipi

ye, eyapi.

killed,

beyond stabbed-each-other and

indeed

they said.

What

But.

like vou [vou are

.such as this]

lie.

you thought

me-kill

eye, ca napin wicakate ca iyoopta-i}-aya.

he said, and

both

Uijkaij
And
keliaij
when

and

theni-killed

tuwe

'

someone

made

wo-wo, eya u

My-dogs

ahead,

puge iliduwewe ka w
nose

went-onward'

tokata, Mitasuijke

aijliiijkpe kiij owasii;)

bleed often and

arrows

the

yumden-ehpeya ka ituijkam iwayka.

scattered

them

tokalieya en
tir.st

and

'

there

came

wakaijheza tuwe
<^bild

on-his-back

ka we

liipi

and

lay

sdipapi.

Tuk;i,

the

they licked.

But,

oijsihaij ee, eya.

who

poor

linn

kiij

blood

is.

keyapi.
they say.

'

island-go-to-not

at

Huijktiya wo, mitasuijke

Go thou

along,

my-dogs

road

And

'

was-l'eft

noiii
two

com-

ohna

kiij
the

:uid

in

on

Stop,

'they went.

Uijkaij

en

And

to

keyapi-koy he niye

hekta upi
they art

\}o,

goye'on-l'ieyond,

tbey-l'iave-told'about that

behind

these-two

great-lyn.^;

ce,
.

u
wa.s

he, e^-a,

yo'u

lie'said,

'.

henaos kate ca
those two

Dv. Riggs gives niyaij in the dictionary as audibly, with a loud voice, and eya niyaij
or with a loud voice. J. o. v.

nndihli/,

was

often

Ustaij, i^oopta-i^aya
'

Uijkaij iyoopta iyayapi.

he'said.

ka, E, niitakoza, wita-ipi-sni ekta eehpe^api

and, "See, my-grandcliild,

wekiye ca caijku

calling

mnaza ka inmutayka henaos

Then

down.

Bog

calling.

made-blo'ody and

all

IJykaij

^uijg kicoco u

niyaij.^

come come, saying was

coming

kill

a,s

ami

lo ski/

'

DAKOTA MYTHS.
He

wicavuta wo, eya.

them

Tasuijke-ota ee
His-manydiigs

This

he'said.

eat thou.

133

taku

maka

askayskaij

uij

kiij

what

earth

on-moving

is

the

is:

iyulipa tasui}keya keyapi.

he has-it-foradog

all

Hecen
So

he-aruse

wicakate ca khj
va,

and

And

two

raccoons

Uykai] cayku olma

road

-Vnd

liay

Uykaij wakaijka

tin iyaya.

And

he went.

eu

stood that

one

lodae

hoth

but

wokeya way

hark

and house-

he laid

both

the

tuka najjin

iipi,
were
coming,

tallying

caijlia

in

napin eknake ca

koi)

raccoons

out.side

nom wohdag

Tykaij wica

we'ut.

iva^'a.

ka taijkau wiea

he

'

auil

and carrying went on.

tliem killed

'

they say.

uaziy ka iyaya.

lo

iioia
two

old-women

i"

went.

catkn

kiij

eii

iyotaqka.

back part

the

in

hesat-down.

tiauog- vukaijpi, keliai]

house

when

were,

"

Uykay heyapi
And

Takoza,

this-t'hey-said

Grandson,

each side

island-go to not

good

they

at

Uijkay

waste hecapi.

the

uij.ria

lieya

one

And

yor.

yau tuka

"

although eats

as

die

wo

kupi,

food

gave,

ones

old

woman

wokihaij ye,

ce,

thou lor

boil

him,

ka heyapi: Takoza, taku

and

what

GrandchiUl,

thus said:

kiy he tokata liay ce, eyapi, kehaij,

iyotai]

much through you have hut

wota

ta noi] kes

What

this'said:

Those

they said.

Taku

they boiled for him, and

so

tehika ota ehna

hard

that

hecen wokihaijpi, ka

Ui}kai]

shesaid.

left

And

such-were.

eya.

Hena eke wakayka

ekta eelipevapi koi] he niye he, eyapi.

wita-ipi-siii

most

the

ahead

that

stands

icu

po,

when,

tliey said,

been coming

uom den

Uqciua, wica

two

Grandmother, raccoons

ka ake

icupi

them

boiled;

eva.

Then

'^re-be

then

presentl.v

uyma

manica

ee.

gopher

was.

will

Uijma wapahta

gave

waij

ku

kiij

gave

tlie

bundle

When

the one

sni kiyhaij hi kiy

tooth

not

kta ce

ka wapahta kiq de duske kta

if

bundle

and

'

earth-to

ca,

we be

'

will

now

itaqkan cayha
ontsid-

one

inilling out

gave,

The one

he hoka ee

sina

if

blanket

in

sat

that

kii)

he

ear

the

that

ajialite
tied

up

ca toka

with you-cover and no way

eya keyapi.

you
gone

you say

kiijhai)

And food they give you

shesaid they say.

h.ive

you He

and breathing

Ka wo nicupi
ce,

will

if

Tokesta

eyapi.

Presently

tfieysaid.

tliey s.aid.

thither

lodge"

"

he

the

noyksi

pierce-through'

the

Uijkaij

wakeya

And

tent'

he went.

one

the

to

went

and

catkn kiy en iyotaijke, tuka tuwena en vayke

back-part the

kiij

pahdog-iyeye ca oniya nuyke

waij taijka e hay.

one

wokeya way he en ye ca wakeya

bark

they say.

ku

way anicahpe

cii)hai)

kiij

ce,

will

was

but

keyajji.

gave

yupsuij

tooth "pulled out

tuka

ce, eyapi.

Hecen waijna ekta iyaya.

So

the

lii

ku

Uijina

lie

will

kill

^'upsu^

Uyciua, toki idada hwo, ehe kta

and, Gramlmother. where

von look

hen uijyakoypi kta

there

this you-untie

the

makata evatoijwe

you

waijzi

that badger

with blanket

this

the

you

with

de oq sina

you breathe
;

but

will,

kii]

tliey say.

Tohaij uijma kici inuyke

they say.

vaniva

lii

she said and tooth

one

bundle

The other

ca ku, keyapi.
and gave,

house there "you-

then

that

the

eye ca

ce,

wapahta wai] ku keyapi.

i.s

the other she

Atld

eu yai kta, tuka

tipi

this

he hehau niktepi kta ce

kiij

night

but

will;

tokesta en uijyakoypi kta

Uijkai;)

So

reach

they you treat

well

Woman-two

tuka liayvetu

nicuwapi kta;

tai)vai)

"

Grandchild.

this-sh'e-said:

he said.

my-grandchild some- say lo him

thing (female s]i.)

Indeed

Uijkaij heva: Takoza, Wiijvaij-noijpapika de

she said.

will

take ye them,

Hecen

uyniaheya: Eyakes, mitakoza tak eciya ye,

the other this said

.and

ce,

I brought-laid

outsiile

owicahaijpi: ui]kaij

they
" took and a-'ain

aliiwahnaka

taijkan

here

eya.

down.

but

no

on,-

in

"

was

tent

sni.
not.

large

kiy
the

I'ljkaij

And

there .stood.

en

tin

iyaye ca

in house-in he

went

and

Uykaij htayetu hehan

And

evening

then

DAKOTA GKAMMAE,

134
toki

wikoska

some-

wokeya way

Uijkaij caijha

ilia niyaij})!.

luughed

KirlM

AND ETHNOGKAPHY.

TEXTS,

Ami

akiiui.

hen

taijkan he cikoi]
init.sicli^

<ni<-

I.kIso"

Ikii-I;

it

the

tlie

stood [iitbresaid]

^vln>pe

Wihoiuui

wakaijlva waij-\'aka hee lieva:

Lcsaw

old-wumau

uijuia

till
Hie one house-

shc-it-Wiis thissaid

hul

would,

start

in

lie

'

was

siU-ntly

lariie

hdicu kta, tuka, en yaijka waijyaka,

My

and,

she-saw,

house

she'saidand

smells of
sometliiiiji

Ake

icicawiij ivava.

eye ca iyaya.

iiijma

Again the other

'went.

back

Sotliat

sliesaid.

lom.-.

Wati takumua, eye ca

uijkaij,

home

in

and

said

waijua iiapin tin hdipi

Uijkaij
And

went.

now

eame

both

liimie

waijna wokihaij: uijkaij wk'asta kaiiidapi okihe ca ku, waksica

lielian iiijiua
then

eyes

Courtezan

Hecen

ista taijka iiiiiia kuiii, eya.

now

tle-c.ne

hoileil tor-hiin

man

and

eut

and gave,

Iioiled for

u]!

dish

him

hwo,

waij ohiia ahikihde kehaij, painahdeiia iyotaijke ca, Uycina, toki idada
when

plaeid I'or-him,

ill

eve ca niakata

etoijwaij,

uijkaij

he looked,

and

liiA'otaijka e,
there,
'sat down

he-sat

Grandmother where have you

and.

inaka luahentayhaij iskaya icam

iijyuij

within-from

white-niimth pushiDg

hecen owns en okihnake ca waksicakiy kicu.

Uijkaij, Mitay,

earthward

he said and

"

head-bowed

so

plaeed lor him and

ia

all

earth

he'hold

the gave hack.

dish

Then,

My younger

wo

ku: ake

food

gave:

sister

naka wicadote wakaij uyke ye, eye.

now

nyma

kiij

Then

other

the

we-two-have, shesaiil.

mysterious

man-food

Uijkay

eva wicasta-conica ece ku; tuka icu ka ake;

is
si,,,

kicu.

ITijkaij,

the

returned-

Then,

dish

rind

l.liuvd li.rliiiu

kiij

again

idada hwo,

coming

sat

Micuij,
My elder sister,

>

Hecen owas en

hiyotaijka.

white m'outh

witliin-IVom

earth

okihnake ca waksica

.she .again

Ui]6iiia, toki

Grandmother where have you gone

again;

iskaya

niaka inahentaijhaij

Uijkai}
And

liesaid-

he-took and

but

alone gave;

man-tlesh

a'isu

e\'a.

ake

is

down.

So-that

in

all

naka wicadote wakaij

now

holy

iu.in-1'ood

uijke vc, eya.

she said.

we-have,

Hecen waijna okpaza,

now

So

the one

akahpa, tuka nina tke hiijca e

much heavy

but

slie-threw-

very,

'

tokaheya

uijina

dark,

first'

tokaniya

oij

so that

in

no

kici iwaijke

him she lay-dnwu

ivith

nijkaij

siiia

waij

and

blanket

one

kehaij nianica

.sni,

gopher

lien

breathe not,

\vay

VL-r.

poge ohna uiya waijka.

iial'ithig-iyeye

ca

pushed

and

a hoh--tliro'ugh

wiijyaij

kiij

he

HOinaii

llie

ttiat

through breathing

no.se

liecoij.
did

ITijkaij
Ami

hiy.

then

bundle

^litaij

naka wica okove, eve

tie-

liat

oij
with

ka yutay:

eciij

tlionght ami

I'.ul

it.

tootli the
that
[;iforesaidJ

mimh-

liehaii

eiktuj lie

koy he

tak

Tuka

wapahte

lii

"touelied:

vuske, nijkaij wiijvaij

"lie

and

loosed,

on'lan

lalbresaid]

koij sina kiij kazaiiiui-i\eve

'the blanket
[aforesaid]

sina

threw

the

(/a,
and.

'

oil

si,

ele:ir

sky

blanket,

one

but

covered,

nianica hi koy he
gopher

Then

oilier

tooth

the

that

oij
with

very heavy that covered

pah(h>o--ihe)'e ca
pnshcd^a-hole-iu

and

.-^he

and

He
That

'wi-i'it.

tuka tokeca
diti'crent

sni,

he

not,

that

t'l
lie

died

Fijkaij,

Mitaij

And,

My side

c;i

tlie

is
-she

ake

kici iwaijke, uijkaij

again with him she lay down,

wayna ake toka

and

now

again in uii

oniya waijka.
thron'gh-

Uijkaij
And

lay.

,iud

iiiya sni kehaij

when

way bri'atbe not

ake
again

yutaij,
h'e

touched,

breathing

[aforesaid]

but

liole-inade,

lleh;ni uijina kiij

the'y s.ay.

taku waij akahpa, tuka nina tke e akalipe

what

man

now

I.-

ivave.

"'"l

ka.sota sina, keyaj)!.

kiij

blanket the

My

(-a

keciij

ka hecoy; tuka ake

she
thought

and

she did

it;

naka wica okoye, e>a

now

man

hole-made, she'said

but

wapal'ite koij

again

hiijlida

siiia

suddenly

blanket

andle

hee yuske.

the
that
[aforesaid]

'nnloo.sed
he.

kazanini-iyeya.
'
she threw

off.

He
That

DAKOTA MYTHS.

Heceu napiu wicayuwaste keyapi; ka

malipiva sapa siua kej'api.

tbem-hemade-good

both

So that

they say.

blanket

black

iloii.r

135

they say;

iiapiu
both

au.l

wit'ayiize.
them

lie

took.

Uokaij hewk'akive: Taku vatapi

Theu

What

this-lo-themhe^said:

Taku

mjtaiii

What

we-eat

they

.'

the

men

who

Indeed

said.

what

Presently

he said.

'

ka

Uijkaij wicadapi,
And

said.

now

Then

they stopped

ce,

bad^

that

.'

and

they believed,

Hehan wayua uapiu

ayustaijpi.

the [in

"th.yate

,ii,.n

g,,

he

ranch

good

different

iseaten

wic'asta vutapi koij

hecen

And.

he said.

wonhl

eat

ce, eya.

Tokesta taku vutapi tokeca waste ota

eva.

throw ye away,

this

Eciij tuwe wicasta yute kta he, he sica

kta he, evapi.

shall

Uijkaij,

de e]"ipeya po, eya.

kiij

you-eat

"

oiyca toijpi;

both

had;

children

the p.ast]

uukaii

sakim

and

both

ivokisice
'

was

silent

[sitting].

Uiikaii, Ivomak'sica
"

ce, eva.

lam sad

And,

uuhdapi hta

And

suddenly

Uykaij,

He

And,

That

he"said.

there

aceti
burnt

we-takehim

to

and

And

'finished.

from

ihuuhaqna taku wai) mini

what

suddenly

one

hihnakupi kiq wozuha

husbimd-thcirs

those-two

the

"the was and

[aforesaid] cimiing

Taku

What

full

that

and

soft-stones

Tuka

many

waijiia

now

sica,

be-snielled ^ will

And,

slowly

now

napiu

eyes

those

the

l.otli

kici tokakiciya uijpi.

foes to each other theyare.

for,

ka hihnakupi
husband

and

..n,

something

alive

it

tlieirs

eya.

se,

seems, he .said.

my grandchildren

mda

ca he

kiij

I-go

when horns

the

he said.

Waijna mini
Now

water

Uykai), 0, eya keyapi.

And,

th.y said.

Daughter,

That

look out

niitakoza

much

with

the

ista kiij

Cuys, taku niinna

(Juys,

He

D.-iughter,

this he said: Daughter,

nakun, Cuys, nina wakitapi, eya.

also,

woman

smells

Uijkaij,

they'went.

and

heua

they-pih-d

the

Uqkay heva
And

what

ivavapi.

wicavakivapi, ka uwastena
them-ydu-eause

and

Thus

s^iy.

the

taku omnapi kta he, evapi.

bad.

()ldni:ui

Hecen

Hecen waijna

ekiksujii,

kiij

baggage

those

they placed.

amono^

l;t.

the

icilmuni ekihnakapi.

Wicahii]ca

they

aceti])! koij
burned

And
uijkaij

[aforesai.lj

they.sprinkled, a'nd h.uns

bao4iff
*" o

Uykay

to hand;

old

j.^t,!^^;^*'"''

rr)kt.-lii

kahda

he wakaijkana kiy

ciijca

ozuua okadapi, ka he kiy ota heua wahpava

wahpava

soft-stone

w.aterhythesideof

came

children

ceguka

arrived;

ceguka

the

ye, eya.

he Uyktehi keyajii.

uijkaij

this

indeed she s4d.

will

koij

de

burn,

niiui

And

and was and

tloated

to

aceti,

kii]

woman
L'ljkaij

go

to-mainland

they placed.

in

Uijktehi koij u ka hihuyni

Unktebi
'

old

they said.

en okihnakapi.

one

woman

Thus

call,

from

hihnaku ka Avikoska kiy heijaos

husbaiidhers and young

Hecen wakaykana

etayhay okapote ca u ka hihuyni

the

Avaij

hag

the

kiij

w.iter

presently

'

Mother, soft-stono

eyapi.

my daughters

come,

they said to

ceouka

Ina,

kipaij,

Father

then,

Old man,

.and,

far is
;

this said to:

tliey said.

and

he, eciyapi.

you are

silent

kuwa, micuijksi hutata yapi kta

iuaziy, ka, Wicahiijca,

she stood,

will

Uqkaij hehau. Ate

ka vustay.

Why

is-sad

ka

home he thought

at his

etayhaij tehaijtu he, toke-sta ekta

the
their mother
they said, and
wewhome will
ivokisica e ekta uykavapi kta ce, evapi.
'

tiyata ewacii]

Tokeca inma yauy

ka hoykupiua kiy heciyapi

evapi,

ce,

ihnuhaijua

Uijkaij heyapi;
this they .said
And

iuina vayka.

;ind

Uijkaij

them had.

male

t'a

was sad

wica wii'avuhapi.

O.

he

s.aid

they say.

caijna etaqhaij

yuke-

from Imlher.

h:ive-

sticks

raakakokokapi kta
roe-they drimi-on

will

ce,
,

eya
he

Wakiijvaij aku kte ciy he ka.

Thunder

kiij
the

.oine

opta huta
acros.s

show

will

kiij
the

the

that

s.aid

he

ka
:iuil

Ken)
For

ekta hdapi, uijkaij

to

they go home,

and

DAKOTA GKAMMAll, TEXTS, AND ETHNOGKAPHY.

136

lieva;

iijvui)
behold

this

taku

Cuijs,

said

lie

aliaijziiuayaij

evajii.

He

thi'v siiid.

This

kasota ye,
sky -clear indeed

Hecen wayna

shore

huta

kiij

en

kilunjuiiii

shore

the

there

baggage

they

And,

ecen Wakiijvaij
Thunder

so

Ho!

kiy,

kehay liihnakupi
when

husband

ka

i(5upi,

Tuka

eya.

tuqkaijsi koij,

Thunder

lather.

kihda; tuka

(;a

he said and started home; but

the [in
the pa.st]

we

owayca'N'a

hiijhda,

wicasta

oij

man

became, therefore

blood

over'

.all

comes

near

kta cikoij, eye

would

the

then

they carried

Wakiyyaij kiyeua aku

ate,

along!

so be

kiij

waier

and

shoot-hini

lieyapi: Hetaijliai;) te kte sui, liecoijpi

But

Alas! my-fatherinlaw the (in he'said.

the past]

the,

Go

louir a'rn

But

eoiues.

ni-ar

ashore

drst

Huyktiva,

then.

Tuka

kivena aku.

kiij is
he
the

'

cuijs, taijui liecece

kutepi ka mini

the

this

tokaheya lieyata ehpeyapi: liehan

tlieirs tliat

lielian,

danghter.

Alas!

kii)

de

.'

hut thpv-sairt that.

over

hail eonu'

Tlunider

luit

they took, and

all

should

sliade yiiu'

ilouds

tukn \yakiijvaij

neai-hy,

Uqkaij, Helie!

said.

alnadv

thev-IiecHived.

hey -reached

the

ee, evapi.

clouds'

he,

linavaijpi, waijna malipiya ahdinayjia tuka heyapi.

the

walipaya kiy owasin

inahpiya

\v;nju;i
imu

aliaijziuiye kta

What

But,

tliis'said.

liuta kiij dehai]na,

now

So

and

he-knew

and

He
That

Tuka, Taku

ahdinaijpa, uijkay sdoyve ca lieya,

bad-come-oTer.

eya.
he'said.

ce,

shades nn-

Daushter, soniethiDg

this t'hey

From-that

,s.aid:

will

die

this-they-do

riot,

te sni ecee, eyapi, keyapi.

kes

though dies

they said,

always,

not.

the.y say.

Hec'en waijna hetaij ve cikoi) en wahdi, tuka oyate

Thus

whence he-went the

no

there

[in

Den wakey a

taqii) sni keharj lieye;

when
this .said;
manifest not

Here

ca ekta t\e ca miniyowe

and

spnng

went and

to

tikicaga po,

there

lo.

uijkaij iijvuij
and

went;

lo

tlie

And

he 'saw.

the

sister-his

toki

eyaya

the

when

had-gone

ekta nide kta ce, eye

ito,

put-ye-up

eu va:

head so

hesaid

pa nisko u

woman

head so-large \yas

Ix'liold

itisshe hesaid,

will

I-go

wiiioriiyca

Uqkai] taijksitku koy hee keya, pa nisko,

waqyake.

kiij

people

home,

tent

kiij

but

itll-come-

the past]

large,

ite

kiy

is

fiu!e

the

it

owas hdi
sores

all

[aforesaid

ka u wai)ka.

E,

was [slie
and W.1S
coming
lay]

poskiy

lurteeil

liecen taqksi koy,

so
mv sister
that
'

kiyal'ipava

hesaid;

and.

Timdo koy,
Mv

brother

'

Tai)ksi,

toketu

]iwt>,

eya.

Uijkaij,

Timdo,

My sister.

how-is-it

he'said.

And.

ily brother,

tliem dt'Stntyed

me

and

alone

but

me-h:ts-left

:dso

eya keyapi: decen mini huwe wahi ka waki ca waijna

ce,

nie-he-has

wirakasote ea misnana oniaka])te; tuka nakuij

all

tlie

teliiya inayulia

she said, and

that

[aforesaid]

when.

dwasiij

kiij

]ieo(dc-

ea

eye,

kehaij,

'

Uqktomi oyate
liardly

uijkai},

[aforesaid]

he-embraced-her

Uiiktomi

eva;

she

water

thus

the.v sa.v

s.aid

I-come

to bring

and

when

I-reach-

tlien

home

ake,

Tuwe

again,

Who

oniciya nace, eye

lias

courted

iierhaps. he-sa.ys
"

amakada

caliota kata ite kiij

^'a
and

hot

;ishes

ecee,

oij ite

sprinkles on uie always there- face

the

face

Tou

owasiy malidi

kiij
the

ciqhaij,

he-.say

People

if.

water

and

kiij
the

water

the

one

was

and

tJo-thon-along.

throw on

liiin

tin

and

come thou,

a;;;iiii.

kihda.

TTijkay

who

alive

is

I-ha-e-comehome-to-dwell

mie

has courted perhaps

now
es,
,

again

eya.
he'said.

again

ka omakiye kta
and

court-m'e

And

he'said.

Ui)ktomi

would

Uykaij

ce, eya.

wayua ake Uqktomi

And

oniciya nace

ficmic

uij

here

ca ake

alide,

the take home, and

ni

den ahdi wati

Tuwe

kiij

w.ater

tuwe

them-you-destro.ved,

all

took liome ;ind bouse in she went.

niiw

Huyktiya wo, mini

apapsoij ka hiyu wo,

sni yaijke ca waijna ake,

not

And,

owasiij wicayakasote,

hecen mini kiy ahde ca

so

IJykaij,

she said.

Oyate waij

eye ca mini
say

ce, eya.

me-sore

.all

eye
he,

fore

ite

ecece

face

like

Tuka, Xa ye ovate
l!ut,

See

"

people

1B7

DAKOTA MYTHS.
waij uwasiij wic'sn aka^ote rikoij,
one

tl.e.n

all

vou

mini

kii)

iii

who

alive

whc,

is

gito

no,

you nte

if

eye

^is

hecen hiyii keyapi, ka

c;a

she-said and

.-

so

And

eye ca
he

be-ye-in-haste-tor.

Sister

he said:

and

they say,

J-u,^

Uqka'ij heve; Taijksi koyakiliai) po,

en

hdicu.
ti kiq
"other-her house the there she sorted

timdoku

an,l

^-

yoLere-Wn^

at

l^a

--he.sa.d:

.ll

wita ipi sni ekta eelipenivaijpi kes yahdi ka,

island

.ourt-me

Uijkai) ilia, ka, Wiijyai), tabaq lidi I.e. eya.

""'
,^,,he^, -'
And
Zt^cotlf.u-

aiwp.soi)-iveva.

,h/ thrUrn.bin..suddeil.v.

a,..r

he, eva;

mj ra oiuakiye kta

nnve

the
past]

tlu- |in

l.ave

destroyed

and

sa.rt.

heyake waste mjkiyapi

heren mini kanvapi ka oy vuzazapi ka kieakcapi, ka
puton-her
beaut.f.,1
clothes
and
c'atku kiii

a'nd

hack.part

po,
iW.

en ekihnakapi.

the

kit'o

rVtonn

to call

ka

tin

hivu

fnd
ana

tern
ent

ca^me
i.uuc

Then

children

go

to

,ve.

them he

And

od

what

how

th.m.

kiij

hen

the

there

eiii
the

Ido

'

sit

[Mttinj;]

eva hecoij

Is
He

si

hestt down

there

tokicoij.

Hehan

indeed

he avenged.

Then

neck

.and

weave-thon.it.

ia
in

-he sat

i,

heprkssed

it-in

sit-tho,,

it

ka peta iwaijkani

pile-oiye,'

and

saul.

ijkaij

And

he satd.

down,

Nihiijciya, tuka,

..tkeya.

Amaghted-was.

he-hung.

above

.and'fire

he

thon-.t.

eya

iyotaijka wo,

smoke

rnktonti

h^saii, ind

killed,

hut.

heart

anu

icahive ca ciycana knj napni wicaku,

kapan ka pezihuta
^
the,n.g.ave,
both
the
pmirted

yom.^own-

icu ka pusve ca
po, eve, ca Uijktomi sota teye, ca cayte ku)
and
dned
the he-took and

Call Ota aoij

Vood mufh

'

but

down.

In

And,

iie.finished.

.so

all

and

wea^e

so

w,ll

Ohna

Uijkaij,

ivotaijka, tuka vuotiijs-icti

ohna

they say.

hedtd

so

weave, ho,t.

r-'-Yf"

drawn

tightly

in

Uiikan owasii] ecen yustaij.

And

icupi kta hecen yaij'-ka wo, eya.

en yuotiijs

the

I ,|ktomi

ecoi] keyapi.

Makaij yai/-ka wo, ka iihduta

vaij'-ka wo, ka' tahu kiij

brother-

when.

Uijkay ecen

hf-'said.

e.-.t.thon-thy-

Yes

en iyotaijke eehay, Tyktomi

And

nakaes

m^_^

that-do

also

.;nd)that

he natned

one

b.ad

And.

he said.

Ka

he" said.

Hay, tahay,

Uijkaij,

wo, e\a.

thon down,

to see her

was

and back-part in

(taku liS' way razevata ka) he hduta wo, eya.

(wlmt

herself

hi\-()taiika

will,

"

dre.sed

weVl-very

eeen ecanioij kta, eva.

so

he-said and

'

ihduze ea eatku en yaijka wai] vag

tai) vehii]

the

wile-his

i>oor

H..t,

token ehe

a-

.nylittlenephUs

'well

'nkay tawicu koij

Tuka, Ti^-opa

hec-nnJ

bo ye

hoth.

tin-

said.

[aforesaid]

hivu"

hovs

po, ewicakiva.

va
"

L.

'fhisSd.

c'iijea

L'yktomi, uynicopi
Uijkaij yapi ka
we-youmvte
Uktom,._
they went and;
And
wiciyahna u
Uijkan, E, mitoijskapina taku waste]n >e, eye ea thetn-behnnWas

Uyktomi

do evani

lioksina kiij napin, Huijktiya

Hehan

they pla.ed her

their own.

in

con.hed-her.

and

and with" washedheV

thevlieatid

water

ka

medicine

and

,ni:.ed

children

ka,

Otiwota knj

and,

Milage rmns

the

tin-

Uijkai] ecoijpi.
they did it.
And

owaijca okada po, eya.

all

scatter Te

over

it.

he' .said.

Ho

Harihaiina kehaij,

Ekta

ipi

ka hevapi

Thither

tlly

and

thiss.a/d:

po, pezihuta

foraeVe.

'when.

M.nnin..

Ate, taku

Father.

ovakadapi

koij

>-o scattered

that

^medicine

wamdudaij

se

worms

like

wh.at

waijyaka po, eya.

all

over

they

.are

,ov,ng about

evapi.

Ake ihayhayna

theysiid.

A-ain

mornins next

do,

eya
savine

kehaij ye-wica-si.
when

them he

hdipi.
tliev returui'd.

.sent.

Ake
Ag

hesa.d.

owaijcaya skayskaypi do,

went

taijkiykiyyaijpi

look-ye-after,

Uykaij, Ate taku knj waijna

And.

liaijhayna

Father

kehaij

hat

ekta

the

uo^^

vewica^.

DAKOTA GRAMMAK, TEXTS, AXD ETHXOGEAPHY.

138

Uijkaij lidipi, ka, Ate, lieiia wieastapi-na

And tbey returned, and, Father, those
they are little men

ka pasto-ilipayapina ecee do, eyapi.

and brushing

they

alouj:

fell

[little

domi

always

but

Fourth

ti

kiij

ilidukisaq

the

house

the

around

yelling

'

hpcokatoij
in a circle

and

then

iJeople

caijte kiq oij

the

by

oyate

kiij

p'eople

the

and

eryiuf; the news,

aliitipi, ka
theyput their- and
*

heart

day

kiij

ekicetu,

ka

the

perfected,

and

ka eyaqpahapi, ka owodutatoij, ka koska

[aforesaid]

Uijktomi

oyapi,

iiipaksa,

stand thou up thou art-crooked, thVy said.

Itopa cag hehan ovate

they said.

paijpaijpi

and

kettle beating

koij

Uijktomi

wo

uaziij

ones]

aypao tuka c-egapapi ka

daylight

do:

and

great noise.

young

Itaijcaij

kicagapi,

keyapi.

Chief

they made him,

they say.

teuts,

ekicetu, keyapi.
were-

they say.

Henaua.
That

is all.

resurrected,

NOTES.
1. On furnishing- this myth Mr. Eeuville remarked, "It is another Jo.seph."
By
which he did not mean that the Dakota legend liad received anj-thing from the Bible
story; but that the impure desires of a wicked woman had worked out similar results.
In the whole structure of it there is evidence that this is a genuine Dakota myth.
2. It wUl be noticed that the language of the Dakotas has simple words to ex-

press youiujer brother, (suijka), elder-brother,

(cii;ye),

a man's sister-in-law, (haijka),

a icomari's brother-inlatc, (sice), a *' brother-in-Jaic, (tahaij), a man^sfather-iu-huc,

(tuijkaij), etc.

language.

These

all

are found in the myth,

However they may have been formed

now beyond

Now it

and others

like

them

exist in the

in the first place, these

words are

claimed that the existence in a language of such radical words exjjressing relationships is evidence of descent from a higher civilization.
Whence came the Dakotas?
3. In all Dakota myths TTijktomi is represented as the incarnation of evil.
Here
it overreaches it.self and is properly punished.
But the annihilation of it is only local
and temporary.
4. This myth gives the best characterization of this great water god, Uijktelii,
which answers to the Neptune and Poseidon of the Greeks and Bomaiis. Also it
portrays vividly the eternal enmity that exists between him and tlieir .rui)iter
Touans the Wakiijyaij.
5. The word ceguka, translated soft-stone, is of somewhat uncertain signification.
analysis.

is

What was it the old woman burned and sprinkled in the eyes of Uijktelii to enable
him to swim so long in the light? The analysis would seem to be the skin of a kettle.
The word cega is now applied to all iron kettles as well as wooden buckets. But the
original cega was undoubtedly earthen.
Then the uka, the skin, would mean the
(/Idziii!/.
This, too, would point back to a higher civilization.
6. The element of the supernatural is prominent in all the Dakota myths.
Here
in answer to his prayer the earth opens and the gopher comes to his assistance, while
the aid of the badger is no less needed fm his deliverance and victory. And not only
is deliverance secured by supernatural help, but the race is elevated by a mixture
with the gods.

miraculous passage across the water, they find

has destroyed the race. But, as
Deucalion and Pyrrha ie](eoi>h'd the world l)y casting "the bones of the earth" l)ehind
7.

It is significant that, after this

(he mainland uninhabited.

The

spirit of ICvil

DAKOTA

.MYTHS.

139

NO lierc the Younger Pirotlier reiieoples his fathcilaud by

One and sowing the ashes.
8. The use ofsni in the following phrases is pceuliar:
tlieui.

Tuwe tokeea kute

ya.si .sui,
you
not
commanfl

Why

do

i/oii

not

tell

some one

buruiiij;'

else to

up the Kvil

shoot'

dirtereut to shoot

^Vllo

.It

ka.sta kiei de .sni, Why do yon not do irifh someone else ?

Who
soever with him you go uot
In these two, sni has the force of ichy not
Suijg, ito wiijtka pahi uijye sni, Yonntjer hiother.come. ire hare not

Tuwe

.'

Younger

fimn-

to <;atber

i;;::

But

eyejs.

go

this last implies a request. Gome,

P. i;U,

<!, c.

T.

O.

lint' 1.
I

{yet) (fathered

we two not

brother

He, from

haij, to

let

us yather eyys.

stond on end, as

;ni

.i.

o. D.

iiiaiiiinale object.

See

]>.

7,

).

TKAXSLATIOX.
Once there was a people, the chief among whom had three beloved children, two
boys and one girl. The eldest son married a w4fe and the younger brother lived with
him. But the sister-in-law troubled her brother-in-law, ' Let us lie together," often
But he always answered, " How can I make my older brother
saying to hnu.
ashamed, seeing he sets such store by me?"
One day, wheu the woman had brought home some wood, she said, ' Brotherin-law, yonder are many prairie chickens; shoot one for me."
To which he replied,
"Xo; I am uot a hunter; send some one else to shoot them." I>ut his brother saitl,
' Hhoot them for her."
So he took his arrows and shot one lor her, and said, " There
it is, take it," and so went away.
After awhile the woman came home crying, and
Your younger brother persists in troubliug me. But when I
said to her husband,
See, this is what he has done to me," and she
tell you of it you do not believe me.
.showed him where slie had scratched her thighs all over with the prairie chicken's
'

claws.

Then he believed her, and said, ''Go call Uijktomi." And I'ljktomi came.
Then he said, " Uijktomi, you take my younger brother to the Unvisited Island and
lea\(' him there, and you shall have my sister tor your wife."
The young man came home and Uijlctomi said to him, ' ;\Iy younger In-othcr.
come, we will go and hunt eggs."' But he said, " Xo, T can not. (!o witli some one
else."
But the elder brother said, ' Go with him," and he went with him.
They entered a canoe- and went to the island and gatheretl eggs. And when
they liad filled the canoe the young man said, "Let us go home." And so they got
But Uijkttmii said, " Brother, yonder are some nice ones, get them
into the boat.
also."
The young man replied, " Xo, we have now a great plenty." But ITijktomi
was persistent, so the ytmng man went and got the eggs, lu the meantime Uijktomi
had turned the head of the canoe outward and was starting home. ' Halloo, Uijktomi,
bring the t^aiioe here," he said. But Uijktomi answered back, ' What are ycni killing
ytmrself ab(mt?" "Halloo, bring it here," he repeated, but lie would not. Then he
said, '' T'ljktomi, bring the canoe here; when we reach home you shall have my sister
He replied, "That is what I am doing this for." The young man
for yoiu- wife."
continued to plead.
TTijktoiiii.bade him eat his own dung, which he would willingly
do if the canoe would come for liiin. rijklnmi laughed at him. Then the yomig man

DAKOTA GKAMMAE,

140

TEXTS,

AXD ETHNUOliAPHY.

said. ' You meau, bad fellow, yim liaAe deceived me,"' aud so he reviled him. Uijktomi
answered, " Go away, you will see the Great Mosquito."* Again he reviled him. " Go,''
said Uijktomi, " yon will see the Gray Bear." He repeated it, and Uijktonii said, ' Go
away, you will see the Arm-awls." Again he cursed him, and the answer was, '' Go,
you will see His many-dogs." Then for the last time he reviled T'ljktomi, who said,
' Go, you will see the Two Women," and then he came home.
Then the young man also departed, and when he heard something above come
whizzing along, the Great Mosquito fell into the water, and he threw himself under it.
But. lo something like a brown crane came and stood and said, " That thing that was
mining about here as I was coming has gone somewhere. Indeed, if it were here I
would do so to it," and he struck the mosquito with his bill. But as the bill .stuck in,
he (that is, the y<mng man) in turn killed the craue, cut bis bill ofl', aud carried it
ah)ug.
Again the young man heard something, and the Gray Bear came crying out
against liim. But the young man changed himself into a dead tish aiul lay on the
water. Then said the (rray Bear, '' What was here moving about when I was coming
has goiK'."' The Gray Bear came, and .sayiug, ' I will eat whatever is yonder,'" he took
the fish in his mouth. But, as it was fiat, he turned it from one side of his Jaws to
thf other, and finally swallowed it whole.
But in the belly of the bear the young man resumed his shajie, took his knife,
aud cut the bear's heart to pieces, aud so killed him. Then he cut a hole in the side
and came out, aud having cut oS" the two fore paws he took them along.
As he went along in the path there stood a bark lodge, from which smoke issued.
He immediately thought. ' These are what he called the Arm-awls," and so he wrapped
his blanket up into a bundle, and placing it under his arm he went into the lodge and
sat down in the back part, saying, -'Lo! my grandmother, I would come into the
house.''
]S^ow, there were two old women sitting, one ou either side, and making a
disturbance about something at the door. Then, rising to his feet, he said, Grandmother. I have come into the house, but you are not pleased; I will go out again."
And as he said this he made pretense of going out, but threw his bundle at the door.
And they with their elbows both pierced it, but, as it was only a blanket, they thrust
through further than they had intended and stabbed each other. " My cousin, you
have killed me." they both said. But he said, ' Did such as you tliink you would k\\\
me?" and at once he killed them both and went ou.
Then he heard some one ahead saying aloud as he came, Gome, come, my
dogs." Aud wliile he came ou calling his dogs, the young man made his nose bleed
aud besmeared all his arrows with l)lood and spread them out in the path and lay
down on his back. Then there came a lion and a great lynx and licked them. But
the owner of the beasts said, ' Let him alone, and go along, this is a poor child." So
they passed (m.
Then the man came aud said this: '-Ah! my grandchild, ycui are
the (me that they say was left on the uuAisited island.
Go on, there are two of my
dogs coming behind, those you may kill aud eat." This was the one called His-mauydogs, because they say he has all things that move upon the earth for his dogs.
Theu the young man rose and went on. And two raccoons came along, talking
to each other.
He killed them and carried them with him. Then he came to a barklodge which was standing in the path. aud. lajing down both the raccoons outside,
he went iu. There were two old women, one on either side of the house, and he sat
dowu in the back part of the tent. Then they said: Grandchild, are you the one
!

141

DAKOTA MYTHS.

were good
away on the uuvisite.l island?" These
Then the
liun.
something for"''^^'^J^^^
Even if one is almost dead he eats cook
thnmgh
said: -Grandchild, you have come
and
foo.l
hiur
uave
and
boLdforhim

who was
one said

cast

'

yet to come." And he said, '-(irandnrother.

and
outside, tate them.'" So they took them
^"n!.h two raccoons and laid
to my grandchild.
Then one said to the other. -Give some counsel
boiled them.
the house of The Two ^^ omen,
Whereunon she said: Grandchild, you will go to
But we shall be there
will seek to kill you.
they
night
at
but
well,
iherwill reat von
And they say he
him.
to
gave
and
tooth
out
a
pulled
w?th\l.^' Saving This, she
gave him was the
and
tooth
the
pulled
who
The one
other" one -ave him a bundle.
bundle was the Badger; he tied up his ear
Gopher- and the other who gave him the
'-When you lie with
told him what to do.
anT o"ve him. Then one of the old women
so that you can not breathe,
blanket
with
a
you
covers
she
and
one of the Two Women
shall breathe freely; then untie
Lrce a hole in the blanket with fhis tooth, and you
Grandsay
When thev give you food, you will look to the earth and
the bundle.
at once we will be there with you.
and
gone,
you
have
whither
mother,
And .mtside of it there was
tent.
Then he traveled till he reached a very large
But no one
in the back part.
down
sat
and
tent
the
into
He entered
a bark lod-e
"
coming on he heard young women laughing
was there But when the evening was
old woman, who now said ' Come quietly,
In the bark lodge he had seen an
loudlv
of them would have entered she saw him
one
when
So
courtesans."
vou big-eved
the
smells of something," she turned back. Again
there and savin"'. '-Mv house
both had come
when
now,
But
again.
went
and
thing
other" came and said the same
him. And she gave him the halt ot a man cut
home, one of them went to cooking for
He bowed Ins head and looking
before him.
placed
and
dish
in
a
put
she
This
ui,
Lo from the earth there
' Grandmother, where have you gone T'
to the earth said
and handed
emptied it all
So
he
down.
sat
and
up
pushing
c-ame a white mouth
woman said. -My younger sister, now we two have
the dish back. And the young
young woman also gave him her man-tlesh,
mvsterious man food." Then the other
whither hast thou gonef And from within
-Grandmother,
saving,
took,
he
which
the
So again he poured all the tood
sat down.
the earth a white mouth came and
said. '-My older sister,
woman
young
the
And
back.
dish
mouth and handed the
now we two have mysterious man-food."
him, and covered
When it was now dark one of the young women lay down with
he could not breathe Then he
it was very heavy, so that
but
blanket:
a
with
him
gopher's tooth and with his nose through it he lay
pierced a hole through it with the
But just
was wrong and touched him.
something
thought
The woman
breathinoft exthe woman threw otf the blanket and started
theii he untied the bundle, and
sky
in my side." That blanket was the clear
claiming. "A man has made a hole
u^a

diffictdties.

but the hardest

is

them

down with him, and put over him a

Then the other vouiig woman in turn lay
breathe. Again he punched a hole
not
could
he
that
covering that was so verv heaNT
She
lay breathing. Again there was the touch
in it with the gophers tooth, and
bundle: when she suddenly exclaimed: '-A
thouo-ht he was dead. But he untied the
This was the black
manias made a hole in my side." and threw off the blanket.
both good and married
this way, as the story is told, he made them

doud

blanket.

them both.

In

142

DAKOTA GEAMMAE, TEXTS, AND ETRXOGRAPHY.

TluMi be said to

eats" they said.

tlit'in.

To which

lie

"Ydu must chuiifje your

replied: "Xo one shouM

are plenty of other things good to eat."

And

fond."

eat men;

IJiit,

it is

sli;iil we
bad food: there

Wliat

they believed him, and so

left off

eating

men.

Now, in process of time they eacli had children, and both were boys. Then suddeidy the husband thought of his old home and was sad and silent. The wives said
He said, "Because I am sad." " It is isot far away,
to him, "Why are you silent?"
we will go hoiut^ with you," they said; and then they said t(j their mother, "Mother,
burn soft stones. He is sad and we will take him home.'' So the old woman burneil
Then the wives said, "Call father." So the mother-iu-law stood by the
soft stone.
side of the water and said; "Old man, come, my daughters will go to the main land."
Then immediately something floated up from the water and came to the shore. The

What apjieared was the husband of the old

woman, and the young women were his children. They say it was Uijktehi. So when
the Uijktelii had come to the shore, they filled both his eyes with the burnt stones,
and on his many horns they piled the baggage, and their husband they placed among
the baggage. He said. "My daughter, I smell some live thing." But they .said
"Bad old man, what is there to be smelled?" To which he replied "Oh." Thus they
Moreover he said, " Let my grandchildren take little sticks and when I move
set off.
slowly let them drum on mj^ horns." He also said. "My daughters, keep a sharii
lookout." This he said lest the Thunder should come. For the Thunder and the
wives put their husband in a bag.

Uijktelii are enemies.

Xow, as they went over the water towards the mainland, he said, ''Sly d;inghsomething overshadows me." He said this because it had clouded up and he
knew it. But they said. "What is there to shade you; it is all clear sky." In saying
And now when they
this they deceived him. for already the clouds hatl come over.
approached the shore the Thunder came nearer. But when they came to land they
put ashore their husband first and then took off all the baggage; and then they said,
"Go away, father: the Thunder is near." "Alas! my daughters,! thought so," he
But just then the Thunder shot him, and tlie water all over
said, and started home.
turned to blood. The young man said, "Alas! my poor father-in-law!" But they
Although that is done, he never dies."
said, " He will not die of that.
They had now returned to the place whence he went out, but where the people
had gone was not manifest. So he said, "Put up the tent here, while 1 go over yonder." He went towards the spring of water, when lo he saw a woman with a head
"That is my sister," he said. She was coming her head was the
so large ccmiing.
proper size, but her face was all broken out in sores. "Ye.s, that was my sister," he
said; and as she said, "My brother that was," he embraced her, and said, "^I.y sis" My brother," she said, "Uijktomi has destroyed all our people.
ter, how is it?"
Me alone he has saved, but has treated me very badlj-. When I come thus for water
and go back, he says, 'Xow somebody has been courting you,' and he sprinkles hot
ashes cm my face, and so my face is all over sores." Then he said to her. "Go, take
home water, and if he says that again, say to him, 'You have destroyed all the ])cople; who is there alive to say anything to me?' Then throw the water (m him. and
come hither; I have pitched my tent here."
So she took the water home and went in; wherefore again Uijktomi's face was
flushed, and he said, "Xow some one has been courting you indeed."' But she replied,
ters,

^43

DAKOTA MYTHS.

say auythiuji to n.

who is
von Imvo rtes.rov.-d all the people;
laughed and saul ^^ ornan. ha> mj
And she dashed the water ou him. He only
you had been lett on ^e un--ted
'-If
replied.
She
brier- n 1 w come homer'
left him and came o the tent
she
Then
i^nd would you ever have returned?"
.J
tor hrs sis er
wives to hasten with the preparations
he in-other, who comn^auded his
and
her,
on
clothes
beautiful
put
her hair,
Sth" heated water, washed her. combedThen
the ^^^^^^^^^
ell'herinthe back part of the tent.
p
He .aid. Oh, how
said. -Ui)ktoini. we call you.
U\\ Uuktomi." Thev went and
Ins
of
tent
the
to
them
followed
be utiM m" nephews are," and
lly -^ seated
dressed so beautitu^,^-^Y"e.ted
there alive

t<.

.-See

^^''^l'^

-&

now
IZlZg in to see her who had been his wife,man
said.

To
he door.
Sit there in
but the young
I will do what yon say
brother-in-law,
my
"Yes,
answer,
wh^^h r.ktomi made
An ^
' Uijktomi.
eat your own dttng.
When be was seated, the young man said,
once t dd
had
Lijktomi
because
avenged,
done to be
thev s.v he did so. This was
man said, ' NVeave tamarack roots; weave the
h m to do the same. Then the young
Ui^ktomi
close around your neck." And

Tn the bat-k part of the tent

y'.ur

own

size

and make

it

come

ke lus
man pressed
Uijktomi sat down in it. So the yotrng
Sid so "sft down in it." And
man said
young
the
but
squirmed,
Fuktomi
?'nktomi in and hung it over the fire.
smoke, took out his heart and dried
'p-irr wood." Solie killed U.ktomi with the
Then he gave itto his two boys, and
tine and made medicine of it.
it poumled it np
And they did so.
village."
the
of
ruins
'
the
on
Go. scatter it
sni 1
'
the medicine you scatA^e the ne^t morning came, he said to them, Go seeare things 1>
-orms
there
over
all
-Father,
tered" Thev returned and said.
said. -Fathei^
sent them again. They returned and
he
morning
next
The
n^n^."
cr
On the third morning he sent them again. They
he th ngs are now verv large."
are crooked,'
are little men. -Stand up! You
they
-Father,
frourt back word,
the fourth day
On
said.
they
along."
stumbled
they
hevfa d to each otlier; and so
malang
daybreak, with drumbeating, yelling
he people were perferted. and at
pitched their t.iits around the tent of
and
came
they
noise,
great
ami
tins,
proc ann
Thus they say that by means of
man. whom they made their chief.
That is all.
again.
life
to
brought
were
Uijktomi's heart the people
b-

ZZmg

WAMN Uli A-IT AGOS A.

Bead Spittek.

Written

Dakota by M. Renville.

in-

Hoksiiicai;)tkiyapi waij liee tohaii tagosa eca

wamnulia ocaze kiy

owasirj

one

Boy-beloved

itagosa ece

he spits

wlieu

liat is

beads

then

hecen taoyate kiq lieua Avokoyake

he siMta out always or

the

his-people

so-that

all

tlie

Heoy ovate

}'api ece.

inade-them always.

rlothes

those

kinds

Therefore

people

nlarly

ihduksaij tayliay wikoska owasiij hihnaye

round about

youug-wonien

from

him

au

Uqkar) wikoska way

ece.

And

they were always

coming in orregularge num- larly-

to-iuarry-

all

'

young- woman

one

l)ers.

hihnaye ya,

is
she

nijkaij Avikoi^ka

they said:

and

behold

nom
two

maidens

eyapi

iijyuij

went,

inaiTy-him

and

uijkaij

hekta tuwe iha niyaqpi.

who

behind

en npi ka heyapi
thither they

and

laughed they aloud.

Inama

inaziy

So-that

shestop]>ed;

Cayktewii] den naziij

Wonderful!

this-say;

Hecen

Heart-killer female here

ka,

Iho ye, Caqktewiij, Waninuha-itagosa hihnaye uyyaijpi

and,

Come

Hecen om iyaye.

nijyaypi kte, eyapi.

we-go

they said.

will,

sni,

among they grew

People

kiij

Maiden

Oyate en icagapi

they were called.

not,

we

to-nuirry

Wikoska

with them she went.

.So

Noijpapika ewicakiyapi.
Two

Beads-who-spits-out

Heart-killer female,

on.

ce,

are going

denaoza Wiyvaijthose-two

the

ituya icagapi
wildly

ce,

stands

"U^omen

hena takn

they-grew;

something

these

wakaij hecapi, hecen cazepi.

such they

mysterious

their name,

hence

were,

Hecen hena om
So

ka

ya,

with she went, and

those

om

iwaqka, waqna htayetu heoq.

with

she lay-down.

now

eve'uing

Hecen
Thus

therefore.

them

waijna

istiijmajii

kta,

now

theysleep

woulil.

uijkaij
and

Wiijyaij Noijpapika
WominTwo

Caijktewiij, hayhaijna uijkiktaj)!

with

braided

that

rhe

which that head

ever

(.')

hihnaye

kta,

eyapi.

husband have

shall,

they said.

ecen hay, keyapi.

ao

pa

akisoijpi e psiq tona e

oij

stood,

they say.

kiijluiij

taijpa

it

birch-bark

we awake

morning

Heart-killer female,

kiij

haij

aypa

the

st:mcl.^

daylight

kiij
the

lievajii

IhoyAe,
Come.'on,

this said:

waksica way ohomni pahiij

one

dish

kiijliai]

quills

he Wamnnha-itago.sa
that

il

around

Bead-spits-out

{!)

Tnka haijhayna
So

sni

en

ipi.

Caijnaij

not

that

in

tliey

Out-on

yapi,

nijkaij
then

mornins:

I'.ut

Hecen

Cayktewiij e pa kiy
Heart-kiUer female that head

ka mde way yapi en

they-went, and

lake

*me

they went

in

taijka,
large.

the

en
in

hnta tayiq
shore

appear

wata waij tayka yaijka, hen Wamnuha-itagosa

boat

one

large

was

(sitting),

there

Beads. spits-out

'

'

DAKOTA MYTHS.
toijweve eiy lietu
the

dwills"

eyapi.

Hec-eii

tlTey said.

Then

to

marry

one

ro\rer

u.

Hi

wa."*

Arrived

month

in his

Uykay ihaha

And

scattered "Were

and

he-placed

heads

full

kada iyeya

come,

have

Beads-spits-out

thus called although

eye da iozuna wamuuha iyohnake ca tagosa iyeya

hesaid, and

wt-

Wamnulia-itagosa

this "they say

who

No,

Then,

they said.

and

marry

to

lieyapi

uijkaij

Uykaij, Iha, tuwe heciyapi sta sdoijwaye

ce, eyapi.

wehaveconie

Beads-spits out

they called, and.

ao

watopa way

hihnaye uqhipi

ka, Waninulia-itagosa hihnaye uijhipi ye,

lieceij paij))i,

tlK-re;

145

spit

them

Then

o;it:

not,

wamnuha keya

Uijkaij

sni,

know him

abund.intly

heads

mouth

pahipi

ka heceij Wiyyaij Noypapi

laughing they picked

and

kii)

napin

tlic

both

Wom.Tn-Two

so

them up

wata

kii)

boat

the

opapi, ka waijzi kiy kisicapi, Cayktewiij

But

with thev went home.

ee

iyaya, eyajii, ka

Away

they said,

go,

Hecen uijma

sni.

that not.

Beadsspits-out

this

Ako

they sent her Heart-killer female

awav.

the

one

Tuka he Wamni;ha-itagosa

kici kihdapi.
him

and

went-in.

thu.s

Uijkay, iijvuy, wata wai) hinaypa, uykaij niua wiyatpa, luaza

vaijka.

And.

crying was (sitting).

ka en hi

Thus

iudeed.

one

boat

"lo.

Hecen

wata nakaes.
boat

ecey

the
[aforesaid]

"

ceva

IjLoq

other

.So

.aud

was and there arriveil

it

very

and

came-in-sight.

liee

iye kiy

he

that was;

Beadsspits-out

this

metal

brilliant,

eke Wamniiha-itagosa

the

coming

taku wiyatpa ece koyake nakaes nina

bright

something

den yaceva
"yon

here

wears

.alone

Uijkai}

he, e^-a.

cry

en Wiijyay Noijpa token ccakicoypi he okiyake.

Two

Woman

these

kta

{-e

eye ca

keya

ka

came, she said:

I'ljkay,

Ho

Then.

Come

she told him.

that

thev did to her

maiden,

.and

wo, uyhde
we-two-

on,

go-home

kici ki.
with he arrived

hesaid, and

will

how

wikoska,

for.

hi

to marry

Be.ads spits-out

.-^he.

oij,

MTiat

Then,

appears.

Wamnuha-itagosa liihnaye

is,

And

bc'said.

>

Hecen, Taku

okitayiij.

very

indeed.

her

at his

home-

koij

he omdake

kiij

kici kipi.

Uijkaij knykisitku

the

ti

en

ipi.

in

they
came.

[aforesaid)

Sivaka, Wanuiuha-itagosa nico

e3'a:

Hecen

hesaid.

Hence

wayvake

po, he takn wakayyaij

iipi sni
come ye not,

not

sees

this

wakai] kes

always

wayyag
seeing

he

said,

and

somehow

ecoijpi ece e

se,

what -he-

it

tuwena

wiijyaij

no-one

woukhi

always that

women

But

"went.

the

Taku
What

this said:

(aforesaid]

uyvakoi) ecee, ekta uijye kte, eyapi;

we'two-are

always.

to

we two-go

even

Ui}kai)

nina oko e hecen wakeva ohdoka

mnch

this said

l\ika wiijyay koy heyapi:

mysterious

Then

some one

\o

Soho!

they do

something mysteriously

eya ca ivaya.

sni ecee ce,

And

Then,

he's-aid-

man

the

Uykaij iyvuij tiiwe lieya;

Uykay, Ho, token takeye

ce, eya.

you-calls

Bead Spitter

Xeal,

kiq wicasta

Two

Women

Thns

will-

gr.nndniothcr-his house

Then

with they re.iched

home-

the

I tell

that

Hecen Wiqyaq Noypapi

kta.

Ito nijraapi
others
Now

no'isc that

they said:

will.

went.

and there

way ohna etoywaypi,

one

hole

tent

so

it

^a en yapi.
uykaij
and

they looked,

In

hilmakupi koy hee nite kiy he awacipi: uykaij tawicu kiy eyokasiypithate
hnsband-theirs

that-is
'the
[aforesaid]

back

the

that they danced on

waywi(^avake; uykay naziy hivave

ca psivisida, kevaiii.
and .iumped

often,

7105

he

and

them he-saw;
they

siJy.

VOL IX

ro,sc to hVs feet

He
This

10

ca,
and.

niai-aksica
"duck

and

wivcs-his

the

looking in

Mis sivaka nite awacipi owapa, eye

I

teal's

back

d:mcing on

way sivaka eyapi

one

^teal

"called

ecee,

1 folL.w

he

said,

hee keyapi.

.always, that is

it

they say.

DAKOTA GRAMMAB,

146

Henij (lehaijvaij nuipiksica

Therefore

ka

liecec'a,

and

so-it-ia,

the

he ovate awaei])!

nitekiij ce\)C sui: uijkaij

kiij lie

iluik

tflthis-tiiiio

TEXTS, A:ND ETHNOUliAl'IIY.

Lack

tliia

the

ami

nut:

tat

iuiiple

Iliey ilaueeil

tururiai;;!

mahen

hees

ithin

this

eyapi ece.
tliey

say regularly.

Hehan

wiqyaij

Then

women

koij

hdirupi,

ka

sina

noni,

the

thev staiteil

an.l

hlauket

two,

laforesaid]

houie,

uijnia
.me

tile

ehnakapi, ka uijma tazuska nialien elmakapi, ka iyayajii; ka uijnia wiijyaij,

and the other

they -placed,

and

they plaeeu,

within

ants

Caijktewiq eciyapi koij he hoksincaytkiyapi

and

'weiilon:

kiij

kiei

the

with

woman.

other

tlie

waijkan yaijka;

tiika

"

Heart-killer

she was

female

called

hov-heloved

the
that
(aforesaid]

vus taijkan liivuyapi, ka iye

ki

ka

he

and

they sat dow

on-eaehsidi-'

sina iii]may yugai;), tiika tuhniaga

the one

blanket

"

hut

opened,

w'a.s

Thi-n

n.

[sittinu]

hut

Siyaka hde

Uijkaij

iyotaijkajii.

itai}-auot;'

and tVey

they thrust her,

outside

taking

aliove

<;a

went- and

'I'eal

koy yazipe.

Ake

iiijiua yuy-aij,

they-stunghim.

Ajiain

the other

the

hces

opeiiwl.

[aforesaid]

reacheil

home

tiika

tazuska

kii]

but

ants

the

vazipe.

opened

hut

out,

So

mvst.iious

what

Indeed

Then,

ants

also house

bee.i

"

Bead Spitter

and

hc'said.

so that

full;

napin

om

yaijka en

the

both

ivith

"

wives-his

'!Ceal

they were driven out.

all

kiij

was

went

[sit

ka, Ciqye,

hakakta

and. Older brother,

kiij

eya kes ecaca tak eye

Vie

althongh

said

something

notat-all

Tuka

niieu ye, eya.

lie

said

sni.

Tijkaij

not.

And

hecen iSiyaka

ko

ihewaya

also ]tuiidiiig-in often

drive

he sang

he^saiil

when

and

pus-forms

he

hence

;il"..iid

box -elder

even

across

woyazai] waij

now

Therefore

aloud.

one

sickness

he Siyaka wicao, eyapi kiy

kiij

always

they sick

very

lake

Heon dehan

eya dowaij niyay.

ce,

tnkteii toijwicaj-e ca nina vvicayazaij ece

hetaijhai)

he sang

nide akasaijpa kes caijsuska

return her to me;

wtnuan-last

Beacl Spitter.

okataijtaij

and

went

the

Again

home

keyapi Wamnuha-itagosa, wi hakakta mien wo

they-say:

Ake

ea dowaij niyaij

kiij lide

Teal

so

i;

there he
arrived;

ting]

ecac'a tak eye sni.

noway something said not

But

that return her to me, said.

the

hist

and blank-

ozuna; heeen owasiy wieakaha]:)ain.

ti

ea AVaninuha-itagosa Siyaka tawicu

"he-

eye ea sina

ce,

iiianv

ets

3'azamni, tiika tazuska tnhma<i-a ko

Hecen ye

taku wakaij ota

Uijkaij, Eeiij

thev hit
him.

'

[aforesaid]

the

then shoots thevsay

Teal

that

the

icupi.

this they-take.

Hehan

haijyetu kehaij Igaijgaijheca

Then

"when

night

Hoksincantkiyapi

'

kiij wilJ^alJ

Shiirp-grass

isaij

waij

irii

knife

one

look

kiij

napin

om

the

both

with

ka en vn: nijkaij
and there u cnt

istiijma waijka: tnka

.\nd

|)a

kiij

he;id

the

"

Boy -beloved

the

woilien

tahu kiy en baksa iyeye ca liehan

neck

the

in

and

he-cut-ofl"

there

ti

mahen

^^akeya

house-in

kiij

mahen ynha
having

within

the

tent*

but

belay:

sleeping

inazii].
he stood
there.

Hehan oyate
Then

kiij

people

sdoijyapi.

pa cona waijka e liecen

Hoksincaijtkiyapi koij
'

Bov-behived

knew-it.

the

head wilbi.ut

the

lav

lh;it

so

|;,foresaidJ

owodntatoy.

Hecen Siyaka
Thus

tumultw;ts

owaijcaya toki ye ca
:ll-over

some-

she

:vnd

Teal

ti

ti

kiij

house the

ekta

vapi;

to

they went:

akan ekihde ka en vapi.

house upou

placeil,

and there

koijkisitkn

nijkaij

kon

:iiid

grandmother

Tuka

liok'a

gina

way

lint

heron

brown

one

tlle^ wi'ut.

his
the
[aforesaid]

where went

kiijvaij iyave,
Hving

"went,

hecen wahujiakoza way hok'agicana

so tb;>t

fowl

one

litth-

brown heron
(auipei

ecivajii
is

called

koij
the

laf.iresaidl

he sivaka
tli:it

'teal

DAKOTA MYTHS.
Heceii cedi

kiiijkisitku ee.
gramlni.itlitrliis

Then

is.

aye ca cedi wita

wenl

and

reed

kiij

island

red here

all

when the

Hecen ovate

Wiiij

cii

ivalie.

<mfi

in

slu" ali^l.ti-.l.

stamped

tramped dovvn and

entirely

kiij

en

the

thus

cedi hate
reed

kiij
the

roots

liena ee, keyapi.

kiij

grandmotherhis blood

Teal

iHi.ple

Hence

out.

heua Siyaka knijkisitku we

tliose

So

Hecen

ecehna inapaypi ka inakukapi.

tin*

owasiij sasa eca kiy

kiilnniij
.wikt

reeil

147

those

the

they 8ay.

are,

anil there

Hehan Sivaka
Then

"Teal

timalien

wokeva

kiij

hoiisein

tent'

the

Hoksincaijtkivapi pa

is
he

kiij

viilia

wirastavatapi

kii]

tlie

'having

.lii.V

tlie

'

Boy-hehived

niahen yulia

li.ad

bavinf; hestood

within

IVjkaij Hoksincaijtki\ api limjku

inazii}.

And

tlier.-.

Hoy beloved

ca, Wal'ite sni, sica, miciijca kiij wowil'ialiave ca

ceye

Worthless,

hiscriedand.

tli;it..)ie

ruiemade,

my-ibihl

bad,

cikdij wal'ipaniinave,

eva ceva

Uijkaij Uijktonii kico])i,

Then

tbeycalhd,

rijktomi

Toki

lie

Well,

th.at

crying wlien,

sAid

debanehed

the

ca,

ka hoijku

kiij

and motberhis

the

and

"

mother

'

wicakive

'lite awai^i
hark
on d:ince

thcm-be-niade

niive nakaes liecainoij, eya

indeed

l"

that-1 did,

Toki

lieya ceya ca;

this said

cryiugwhen;

Well,

is

heya

he this.said

he niive naes hecanioy, eya ece; Eca iyukcaij wo, eyapi.

ece,

always, that

he

thisldid,

virily

always; Indeed

.said

'consider

yon say

a fool

niahen

naziij,

heva.

within

standin;;,

he

caijtkiva})! jia
head

beloved

Then

said.

he-had.

and

you consider

wakeya

other

isaij

he

knife

This

they tore down,

the

is

not

And
kii)
the

tent

kiy yuztiznpi, uijkai] Siyaka Hoksin-

tent'

yuhe, ca injma
'

why

Uijkaij

afoud

De wakeya

Uijktonii witkotkoka eliapi ce, tokeca idxikcaypi sni he.

Ui)ktomi

always.

niyaij

Uijkay,

they said.

thon.

et'ee.

he's.aid

and

Teal

koy yuhe ca wai}kan

had

tlio

and

P.oy-

Uykaij,

inaziy.

hestood there.

above

Then,

[aforesabl

Kun ku
Down

wo, vani kta ce

come thou, you

cokava

livi'

Hecen

inaziy.

in tbeniiddlehe-sliiod there.

Siyaka

ee,

Teal

isay

one

koy vnhe ca
the

knife

'

Thus

they

upward

P.ut

.said.

iyaye, ca hayyetn wi
be-w'eni,

holds

.and

and

tolian liaijyetu wi iiiiina ca takn

night

wlien

sun

round

lieail

Spitter

head

night

way

and something

nape sayni Wamnnl'ia-itagosa pa kiy ynhe ca

liand

is,

shall

Tuka waijkan

eva])i.

the 'holds,

and

one

uyiiia

is

other

it

sun

kiij
the

taijiij kiij he
the that
appears

Iaij^ayheca
Sharp-grass

naziy, kevajii.
he stan.is.

th.'y s iv.

[aforesaid]

NOTES.
1.

The

torni. Boy-beloved, is saiil to

be used only of the first-born or eldest son

of a chief, and so wonld stand for Prince. It is 'hok.sidaij,' hoif, and '('antekiya,' to
This is put in the plural and passive form, and so means BeloveiJSon.
lore.
2. This myth sliows that plurality of wives is a custom of ancient date amonji"

the Dakota, and that the taking of sisters was a common form of it. Further, the
sliows a very low state of social morality. To the ([uestion, what laws or immemorial usages among the Dakota, restrain them in their matrimonial alliances, M.
that is, laws with penalties to prevent a man
lieuville answers, '-There are n( laws

myth

from taking his sister to wife, or even his mother, but we simply say such a man is
like a dog
he is a dog." That they often have largely transgressed the line of prescribed consanguinity, in taking wives, is evidenced by the name Eiyulsa being worn
by a number of the subgentes in the Dakota nation. This dividinff or hreakinff of
cu.stom is uniformly referred to their matrimonial alliances.
3. It is interesting to note in tiiese myths the origin, or at least the explanation, of certain singular forms of speech in the language, which it is impossible to
account for oMierwise. For example, in this myth, we have i^iyaka-o,' Teal-shot,

'

DAKOTA GKAMMAll, TEXTS, AND ETHNOGKArHY.

148

which is the mythical arrow of box-elih'i- wiiich the

even from beyond tlie lake.
4. Kather a beautiful mythical idea is that the I'oots of the tall reeds are made
red by the blood of the snipe, which is the grandmother of the teal. Another, which
is quite as aood as our "man in the moon," is the translation of the Teal, with the
gory head of Boy-beloved, together with Sharp-grass and his executioner's knife, to
the broad land of the Night Sun.

which means

Teal drives

a boil, the core of

in.

TRANSLATION.
spittle was all kinds of beautiful beads.
So
abundant were they that his people arrayed themselves therewith. As the fame of
this spread abroad, the young women of surrounding tribes were all anxious to have
him for a husband. And as a certain maiden was going to make l:im her husband, if
possible, she heard behind her some one laugliing. Slie stopped, when lo! two women
came up and said, "Why, here .stands Heart-Killer." And they added, "Come
along, Heart-Killer, wo are going to make the Bca(lSi)itter our husband: let us go
together." So .she went with them.
These two young women were called The Two- Women." They did not gi"ew
from the people, but grew^ wildly and were supernatural beings, lience their name,
"The Two- Women."
So Heai't-Killer went with them and lay down with them, as it was now night.
But before they went to sleep the two women said, "Look here, Heart-Killer, when
the morning comes, at whosesoever head stands the birch-bark dish with ([uill work
around it and filled with rice, .she is the one who shall have liead Spitter for a
liusband." So when the morning canu^ it was standing at the head of Heart-Killer,

Tliere

was a Boy-beloved whose

they say.

Then they weiit on and came to a large lake, whose farther shores could not be
Out on the water was a large canoe. And as this was where Bead Spitter's
village was they called and said. " We have come to get Bead-Spitter for our husband."
Some one came rowing. When he arrived, they said, " We have come to make BeadTo which he replied, " I do not know any one by that name;"
Sjjitter our husband."
but at the same time he filled his mouth with beads, and then spat them out. The
beads were scattered all around, and, laughing, they gathered them up. Then the two
women went into the canoe, but the other they drove back, and said, " Go away,
Heart-Killer."
So they went home with the man, but he was not Bead-Spitter.
Heart-Killer stood there crying, when, lo! another canoe came in sight. It was a
very bright and beautiful one, for it was all metal. It came on and arrived. This
was the Bead-Spitter, and, as he wore very bright clothing, the appearance was very
seen.

splendid.

"Young woman, what are you crying for here?" he said. So she told him she
had come to get ]>ead-Spitter for a liusband and what the two women liad done to
her. Then he said, "Come on, we two will go home."
So she went home with him.
Let us return to the others.

The two women went home with the man whom they liad met. His name was
Teal-Duck, and he lived with his grandmother. By and by some one said. "TealDuck, Bead Spitter calls you to a feast."
The Teal said, "Indeed, somebody ha^s
said something;" and tlien to the women he said, "Do not come; they are making
mystery; no woman looks at it." So he went. But the women said, "We, too, are

DAKOTA MYTHS.

149

ai-custoined to see the supernatural; we will jio." and so they went.

leached the place there was much noise, and they came and looked in
the tent, and lo! the inmates were dancing ou the back of Teal-Duck.

Wlieu they
by a hole of

Uc saw

his

wives peeping in, and jumping up, said, ' I, also, will join the dance on the Teal's
back," aud so he jumped about. They say this was the duck that is called the -'Teal,"
and hence, to this day, that duck has no fat on its back, because the people danced

on

it,

they say.

Then the two women started back, and, taking two blankets, they put bees in
the one and ants in the other and went on. Tlie other woman, who was called HeartHer they took and thrust out. ami then placed
Killer, was with the Boy-Beloved.
themselves on either side of him.
Then Teal Duck came home, and when he had lifted one blanket the bees came
out and stung him; when he lifted the other the ants came out and bit him. Then
he said, -Indeed, here is much that is strange," and so he opened out the blankets
and the ants and bees swarmed out aud drove everybody from the house. So he went
and found the two wives of Teal-Duck with Bead-Spitter, to w^houi he said, "My
Again he
There was no reply.
elder brother, give me back the younger one."
made the demand, but no answer came. And so Teal-Duck went home siuging this
song, they say:
"

You

Spitter

give me back my younger wife;

always drive box-elder i)egs."

of- Pearls,

For over the lake

And from this has come down to us tliis form of speech, viz: When sores come
out on people aud pus is formed, they say, -'Teal-Duck has shot Ihem."
Now, when night came on, Sharp-iirass took his knife, and finding the BoyBeloved sleeping with the two women, he cut oil' his head, and, holding it in his liaud,
took his station inside of the tent. When the people knew that the Boy-Beloved
was a great tumult. So they went to the house of the Teal, but
grandmother had placed him on the top of his tent. They went in, but only a
Hence the fowl that is calleil Little Brown-Heron
little brown heron came flying out.
It flew away and alighted in the corner
(snipe) is the graudmother of the Teal- Duck.
of a reed marsh. Then the people went and trod down and trampled up thoroughly
lay headless there

his

the reed island.

Hence, when

all

the roots of the reeds are red, they say this

is

the

blood of the Teal's grandmother.

Then Teal-Duck, having the head (4' the Boy-Beloved, went aud stood within
the tent of the chief. And the mother of Boy-Beloved cried, aud said, " You bad,
worthless fellow who debauched my child and had people dance upon your own back,
you have impoverished me." While she cried, some one said, ' Indeed, aud was it I

who
"

did this thing'.'" Then they called Uijktomi, and when his mother said, crying,
Indeed, aud was it I who did it ?'" Then Urjktomi
is it who says this ahmd,

Who

'

You say Uijktond is a fool; wliy, don't you understand

this ?
It is he who stands within the tent who says this."
Then they toie down the tent and beheld Teal-Duck hohling the head of BoyCome down,"
]5eiovcd and the other having tiie knife, and they stood up high.
they said, "you shall live;" but up they went and stood in the moon. And so
now, when the moon is full, what appears in it is Teal-Duck holding the head of One-

said,

"Now,

consider this:

'

who-spits-out-pearls,

This

is

and the other

the Mvth.

is

Sharp-drass holding the knife

in his

hands.

the prodigal son Luke

PAKAHLP: of
Wic'iista waij

aaid-to-liiu;

mine

goods

Father,

tho

And

them-he gave.

dixidiug

koq he owasiy witaya

that

that-

together

all

day

after

tpahi,

ka

gathered

and

lieu sihaij ohaijyaijpi kiy

doings

had

and there

owasii] waijua

goods

hakakta

waij ekta iciraaui ya;

country

farc'ilf

youngest

son-his

few,

makoce

itehaijyaij

went;

traveling

to

ka
And

food

the

And

eountry

he

;inil

that-one

what

swine

'

now

liees

kiij

waijzi

there

dwelt

the

one

heya

t'-ehaij

when

such how-many

and

theiii Irns.

kiij

hunger

tlie

oij
iy

am hecoming

and, to

him

say-this

will;

I stand

Lo!

fe'ehle.

myself

ka ate ekta
and

my-

to

father

ftcmi-this time,

opewicayatoy

kiij

has'thought the

even

and

h'is fe'et,

also

thee he fore

iyeniaoeee

siii;

wit'asta

ehiW-me-thou-have

shouldst

"lam worthy

not;

one

makaga wo, epe kta

nie

like

ekta

father-bis

thee

kta

hees waijzi iyececa

hiyaye, ca atkukn

and

against

the

heaven

riijcamayaye

Father.

and

to

hut

h;ive,

Ito nawaziij,

f'e.

(-arise),

I-havo-sinned

he rose

them-hollght

hewakiye kta; Ate, inahpiya kiq ekta ka uiye nakuq nitokani

tletaijhaij

in

some-one

man

My-

more-thanenough they

hread

those

ka

hem-th

sent.

father

atnkuuisui araayaij

wawalitaiii;

nazii)

hut

Ate withista opewicatoij

this-saiil;

niKiiis of

ca,

should

tuka tuweilay

ile.sinil;

till-hiTiiself

to

kte yesi-

them-give

food

wat'iij;

\vii)ii(;iye

house the

wicayuha, ka heua aguyapi iyakieuya yuhajii, tuka luiye ke

wotektehdai)i

go home

and

ekta

ti kiij

wo wicaku

swine

to

oij

himself

walide

uijkai}

very;

famine

in

uijpi

even-that with

renieniheVed-

him

lieca tona

And

hiijea;

hen

ekta kukuse

the

tic-l'd

the

Civt

And

not.

that

Uijkaij

hedestroyeil-his-own.

all

he en wicaakihaij

the

kiij

iiiaiia

Uijkaij waijua it/iksuye

wui.

gave-

the

eountry

kukuse taku yutapi kiy

dot oku
kiij

kiij

uijkaij

was;

with

ITijkaij

tho

inakoce

Uijkaij niakoee kiij

he-wiusiu want.

kici yaijka;

went, "ind

ciij

hl^-had

"

owasiij lidutakuuisiii.

own

liis

eonscqueutly

what

hy,

when,

he-h;Hl-s|ieut

liiijuakalia wirakiza.
i,

taku yuhu

oij,

the

lidiisote eehaij,

now

:ai

the

And

hisown.

was

ka

kiij

fathiT-his

Uijkaq woyulia

he said.

nie-uiinegive,

th;it

atkiiku

that

Uijkaij iyoliakaiu aijpetu touaiia, ciijliiytku

yuakipain Avicaku.

kiij

ciij
will he the

11-32.'

lie

the

he micu-wo, eya.

woyulia mitawa kte

lieciya: Ate,

kiij

youngest

and

two;

son-his

hakakata

uijkaij

ciijhiijtku iioijpa:

Jlaii

XV,

to

make.

Tuka

ki.
went-home.

will

I-s.ay

nahaliiij

I'.ul

while

t'e,
,

be'-said.

iteliaij
far

still

ni:in

eya.

(itf

ku,
cimiing-

Uijkaij
And

atkuku
father-his

home,

warjhdake

(;a,

saw-hini

ami

oqsikida ka,
had-eonipas- and
sion.mlii.sown,

hisown

ciijhiijtku kiij
the

sonhis

ye

iijyaijg'
running

ca, ])oskin

Father,

ca,

iikputaka.

Uijkaij

and

kissed liim

And

went, and bv -the neck elasped

hisown,

heciva: Ate, mah])i3'a

tlilss.'iid-

hduze

heaven

kiij
the

hisown.

ekta ka iiiye nitokani wawahtani,

lo

and

tliee

tbee-hefore

I-have-siuned,

tO-luTu:

ka

detaijhaij

and

from-this-time
'

150

ciij

ebild-nie-tho'u-have shouldst tho

accompanying
Grammar.

Tlie

after the

ciycamayaye kte

he iyemacece
that

"lam worthy

sni,

eya.

not,

hesaid.

interliuear translations from the Bible appeared iu tlie edition of 1852, just

DAKOTA MYTHS.
Tuka atkuku
Uut

kiij

taokiye

kii]

the

liis-siTvant

the

father-bia

and

briugye.

and

put-on-him-yc;

put-on'him ye

moccasins

feet

cow

and

werejoicc

and

we-eat

and

sou

And

immediately

ka
and

put-ye;

on

here

that

and

bring-ye.

kill-ye

the

and

this dead,

livesagain;

lost

wiyuskiqpi.
they-rejoiced.

mauata

that- was, that

eldest

eu iyekiya-po;

he den au-po, ka kte-po;

the

My-son

liiijiiakalia

liis

that

the

kiij

fatted

Uijkaij ciijliiijtku tokapa koi}, he

And

lie

the

Miciijksi kiq de ta, uykaij kiui; taijiijsni

Uykay

he-said.

^is-found.

kiij

good

kiij

hand

calf

ce.

will

waste

most

Blanket

wai] nape

finger-ring

wauijtapi ka uykiyuskiijpi kta

ka iyeyapi, eya.

this-to-themsaid

ka ptezicadaij cemyapi

siha haijpa ohekiya-po;

iyotai]

hewicakiya: Siua

mazanapeupe

au-po, ka iijkiya-po; ka

151

uij

iiykaij

tikiyadaq

aud

housenear-to

was:

fieVd-at

ku

ca

was when
coming

home

dowaypi ka waeipi

he

And

lieard.

zaniyaij lidi
we'll

And

that he Inquired.

if,

kiij

he s:ud-this-

Tliy-yoiinger-

to-him:

brother

and

has-

alive

hecen sihda, ka

Uijkaij
And

he-said.

hcwas-angry. and

so

taijkan hi\u ka cekiya.

came

out

and

lii-go-

house

liomc

Uijkaij
And

be.sough't-liim.

kihde waciij sni

tin
itito-tlie-

desired

was that

Iho, waniyetu ota waijna waociciye, ta iyae

now

many

winter

Lo!

have

belped-'thee,

and

be answered

andthy-word the

heciya:

tlie

thissaidtO;

kawa])e

ever

sni;

hececa

not;

thus

passed-

the

kiij

fatiur-liis

tohiijui

ciij

kiij

fathe^his

thin

ce,

killed
for him

helian atkuku

not:

hehan wayupte ca atkuku

then

and

he kikte

koi)

that

fatted

come-home

eva.

ka

is

come-borae;

cuw-ealf

thy" father

therefore

how

tliese-things

uijkaij ni ui)

cemyapi

heoi]-etai]haij niyate ptezicadaij

the;

li;is-

and

he-ealled-to.

Nisuyka hdi

ka heua token

kipaij,

one

servant

Uijkay heciya

kapi heciijhaij, he iwaijga.

meant

ookiye waijzi

Uijkaij

nahoij.

dancing

and

singing

beyond

esta,

kodawicawaye

ciij

friend tbem-I-have

tlie

although,

mayaku

sni ce

not

me'-thou-

oin winiduskiij kta e tohiyni

might

I rejoice

witli

niciijksi

witkowiijpi

kiij

oin

But

thy son

harlots

the

witli

waijzi

taciijcaday

anytime

tliat at

Tuka

one

deer-child

woyuha nitawa

kirj

thy

property

the

gavest

de hdi ca, waijcake ptezicadaij reniyapi

temuiciye

ciij
eaten up for'tbee the this

come- when,

at

once

cow-calf

thi

fat't.d

yecicata ce,

ht-

kii;)

tli.it

home

eya.

Uijkaij heci^'a
tliis-be'-saidAnd
;

be-said-

Ciijs, ohiijniyaij mici yauij

always

Sou,

me-with "thou-art

tliou-for liini
hast -killed

ka taku induhe

what

I-have

taijiysni,

uijkaij

was-lost,

and

and

ciij

he

the

that

lobim:

Nisuyka

ivuhpa uitawa.

kiij

Thy younger

thine.

all

the

de

kiij

heoij etaijhaij

the

therefor*

ce,

eya

be-said

uijkaij
and

heart

kini

hs-corac

dead

ito, caijte
lo!

t'l^

this was-

"brother

uijwastepi ka uqkiyuskiijpi kte

we-good

iyeyapi
'is

found

to-life;

and

we-rejoice

should

ciij
the

he hecetu
that

is-right

ce.

THE LORD'S PRAYER.

Itaqcai)

tawocekiye

kin.

Lord

his-prayer

the.

Ateuqyaqpi mahpiya ekta naijke

Father- we-have

Nitokicoyze
Thykiugdom

kiij

heaven

u kte.

tbe come shall.

in

ciq;

Nicaze

tLU)

the;

Thy-name

the

thou art

Mahpiya ekta token uitawaciq

Heaven

in

how

thy-will

wakaqdapi kte;
holy-regarded

ecoijpi

kiij,

is-done

the,

shall;

maka akau
earth

upon

DAKOTA CKAMMAR, TEXTS, AND ETIINOCKAPHY.

152
hecen

Aijpctukiij de taku-yutapi uijku-po:* kaAvaiiijlitaiiipi

oroijoi rniijwe.

so

may

ilDiH-

Day

it bi-.

kiij

uijkicicazuzu-po,

iiijkis

the

eraaefor-us.

wc

the

like-as

iyecen wicuijkicicazuzupi kiy.

thcmweforgive

m-eu-:i8

ka taku

siii-i)o,

wowitaij

kiij,

glory

the,

kii)

Ti-mptjiti(m

the

the,

from

bad

he en iyaye uijyaypi
kiij,

wowasake

kiij,

Kingdom

the,

strength

the,

Anieu.

lieuaki^a owiliaijkc waiiin uitawa nuijwe.

none

end

us cause

to-go

that into

Wokiroijze

us ilelivir.

alltheso

those

have-doue tu-us

Wowawiyutaqye

sica etaijhay euijli<laku-p<).

what

anil

not,

uijkokit'iliaijyaijpi lieua

wroDgly

aaniay as

our trcsi.asses

ami

us-give:

food

this

iyeceu tuna eciijsniyaij

Amen.

may-be.

thine

THE FOURTH COMMANDMENT.

Aijpetu-okihpapi

kiij

Ir-

Day-of-rest

the

tliat

litayaiii

ka

thou-labur

.and

Woaliope

itopa.

Conunandment

fourth.

remember

and

the

tliy-work

.all

But

sh.alt.

kiij
the

thy

lied

.Jehovah

d.ayof-rest,

thou-do

Tukaaijpetu isakowiij

Yehowa Taku-Wakaij uitawa

sakpe

Day

regard thou.

holy

nitolitani kiij owasiij ecaiioi] kta.

aijpetu-okilipapi,

Aijpetu

kiksuye vn wakaij da-wo.

seventh

day

six

kiij lie
tlie

that

he tawa, he eu wicohtani
that

that

his.

work

in

takudaij ecanoi;) kte sni, uiye ka uiciyksi, uicuijksi, wieasta nitaokiye, wiijyay
some

thou-do

little

and

tliy-iattle.

Bav

SIT

also

day-of-rest

Some

.Tehovnh

in

uijkaij
and

mado;

all

aijpetu-okihpapi

kiij
the

whoever

Yehowa

Aijpetu saki)e en

ko owasiy kaga;

thy-son,

man

thy (laughter.

ka tuwe tokeca uitatiyopa

iiitaokive, nitawoteca,
thy-servaiit,

and

thou

not,

shall

else

thy door

en

the

in

uij kiij

niahpij-a, inaka, miuiwayt'a

lieav<n,

sevinth

waterall

earth.

aijpetu isakowiij kiy

<lay

Ihy-servaut.

kiij

the

is

woman

henakiya.

the

so-many.

ka taku ohnaka
and

what

is-in

he eu okihpa, hecen Yeliowa

that

in

rested,

so

Jehovah

he hdawaste ka hduwakaij.
that

blessed

and

hallowed

of the Dakota object to the use of the impeiative in

ferring the ending ye, please.

J. o. d.

wo and

po, in addressing God, pre-

DAKOTA GRAMMAII, TEXTS,

PAKT

ANI>

Till

ETHNOGRAPHY

It I).

ETHNOGRAPHY.

El^HNOGRAPHY.
CHAPTER

THE DAKOTA.
The
1)\-

tlie

iutroductiou to

tlie

Dakota Grammar and Dictionary, pnblishcd

Smithsonian Institution in 1852, commences with

this

paragraph:

The nation of Sioux Indians, or Dakotas, as they call themselves, is supposed

Tliey are scattered over an immense territory, extendinj;to number about :i.J,()OU.
from the :\Iississi])pi Itiver on the east to the Black Hills on the west, and from the
mouth of the Bij; Sioux Kiver on the south to Devils Lake on the north. Early
in the winter of 1S37 they ceded to the United States all their land lying on the
eastern side of the Mississippi and this tract at present forms the settled portion
of Minnesota. During the summer of 1851 tlie Commissioner of Indian Aflairs. with
tlovernor Kamsey, of Minnesota, negotiated with the Dakotas of the Mississippi aud
;

:\linnesota, or St. Peters Valley, for all their land lying east of a line

Otter-Tail

running from

Lake through I>ake Traverse (Lac Travers) to the junction of the Big Sioux

Biver with the Missouri; the Indians retaining for their own settlements a reservation
on the upper ^linnesota 20 miles wide and about 140 long. This purchase includes all
the wooded lands belonging to the Dakotas, and extends, especially on the south side
of the Minnesota Kiver, somn distance into the almost bouinlless i)rairie of the We.st.
r.eyond this, the Indians follow the buftaloes, which, although evidently diminishing
This animal furnishes the
in numbers, still range in vast herds over the prairies.
Indian with food aud clothing, and a house, and, during the summer, with the " bois
de vache" for fuel. In the winter these sons of the prairie are obliged to pitch their
tents at or in the little clusters of wood, which here and there skirt the margins of
the streams and lakes.

made such changes in this people as

First, as regards numbeis:
statement.
new
entirely
almost
an
to require
The above statement was made mainly by estimation, and not on actual
The

interval of thirty years has

Dakota wei-e at that time receiving

Since
largely ttnder the truth.
was
auiuiities.
tliat time, when the western Dakota were at war with our Government,
they were variously estimated as numbering from 40,000 upward. But as

count.

Only a small portion

of the

In this case the estimate

DAKOTA GKAMMAli, TEXTS, AMD

156
they are

ETllNOGKAl'll V.

now gathered at the various agencies, viz, Cheyenne River, Crow

Lower Brule, Pine Ridge, Rosebud, Sisseton, Stand-

Creek, Devils Lake,

ing Rock, and Yankton, in Dakota Territory, with Pojjlar River in iMontana, and Santee in Nebraska, they are reported at a little less than 30, 0(
)i .

This does not include the more than 100 families of homesteaders at FlanNor does it include Sitting Bull's party, the
dreau and Brown Earth.
In addigreater part of which has recently returned to the United States.

Dakota-speaking people beyond the line, the Stoneys,

and Assiuiboin, besides at least 1,000 of the refugees from our war of
1862, who have become permanent residents in the Queen's dominions.
We now conclude that 40,000 will be a low estimate of those who sjjcak
tion to these, are,

the Dakota language.

Secondlv, as regards habitat: This will be

ment of the migrations and history of the

the Dakota nation.

made

plain Ijy a brief state-

different tribes

which constitute

TRIBES.
Their name, the Dakota say, means leagued or allied ; and they sometimes speak of tliemselves as the " Oceti sakowii)," Seven council Jires.
These are the seven principal bands which compose the tribe or nation, viz:

Their name is
1. The Mdewakaijtoijwaij, Village of the Spirit Lake.
derived from a former residence at Mdewakaij (Spirit or Sacred Lake), ]\Iille
This was the
Lacs, which are in Minnesota, at the head of Rum River.
old

home

of the nation,

when Hennepin and Du Luth

visited tlinn

two

hundred years ago. As these so-called Spirit Lake villagers occupied tlie
gateway of the nation, they wei'e for a long time better known tlian the
other portions of the tribe, and came to regard tliemselves as living in the
Thirty years ago this record was made of them
center of the world.
They are divided into seven principal Aillages, three of which are still on the
western bank of the Mississippi, and the others on or near the Minnesota, within 25
or 30 miles of Fort Snelliiig. This portion of the Dakota people have received annuities since the year 1838, and their nnmbcr, as now enrolled, is abont I'.OOO. They
l^lant corn and other vegetables, and .some of them have made a little progress in
civilization.

In that same year of 18.")! they sokl their laud to the Government
and were removed to a reservation on the upper Minnesota, and were the
principal actors in the emeute of 1862, which resulted in their capture and
Those who fled to the Dominion of Canada Avith Little Crow
dispersion.
have, for the most part, remained there, while those who lived through the

DAKOTA
ordoal of captivitv are

now

TRIBES.

(i\'ilizeil

157

people at

tlie

Santee Afjencv, in

Flandreau Homestead Settlement on the Bi<i" Sioux.

The origin of the name Mdewakaijtoijwaij is accounted for b}- Mr. M.
Renville as follows: In the east country there was a large lake, and in the

Nebraska, and

at the

But there they made

came this local god always
gens dreamed of it and worshiped it, and

lake there was a Taku-Wakai), which was feared.

And when

their village.

the planting time

made his appearance. But this

no more feared it. Hence they got

the

name

of " 8acred-Lake \illagers."

This Avas an original g-ens of the Dakota people, which was afterwards
divided into seven gentes, viz: (1) Ki-yu-ksa, Breakers of cusfoni or hiir,
said to refer to

minnee-chan),

marrying

Ka-po-za (Ka])osia), Lif/hf

(4) Ma-ga-yu-te

baggage.
to]j-we,
sica,

own gens. (2) He-mni-caij (Hayname of Barn Bluff at Ked AViug. (3)
those who traveled unincumbered with

into their

HUl-icaier-ieoorJ, the

The Baeh

Villagers.

ones,
sni,

TIki/

irlio

do not rat geese.

(5) He-ya-ta-

This was the Lake Calhoun band.

(6)

Oyate-

Bad people. (7) Tiij-ta-toij-we, Prairie ViUayers.^

It is not now known from what
2. The Wahpekute, Leaf-shooters.
the Wal'iiJekute received their name.

circumstances

Thirty

years ago

they were a roving band of al)out 500 or 600, who laid claiiii to the
countrv of Cannon River, the head waters of the Blue Earth, and westward. They were guilty of the massacre of Spirit Lake, in Iowa, in 1857,

and were so demoralized thereby that they became rovers, and have lost
After the sale of their land, in 1851,
their place in tlu' Dakota family.

became connected with the Spirit-Lake l)and, and, disregarding their

some of them are now at Santee Agency and some at Sisseton
Agencv. but tlie greater part have fled to the ^lissouri River and to Canada.

the\-

gentes,

The Wahpetoijwaij, ViUanc in the Leaves, prol)al)ly obtained their

name from the fact that formerly they lived only in tlie woods. The old
home of tills band was aliout the Little Rapids, Avhich is some 45 miles 1)}'
.3.

water from

tlu-

mouth of the

]\Iiime.sota

River.

Thirty years ago

it

was

written

band have removed to

they nnmljer about 1,000 or 1,1*00 souls.
They all plant corn, more or less, and at Lae-qui-paile, one of the mission stations
occupied by the American Board of Commissioner.s for Foreign Mis.sions, they have
made some progress in learning to read and write their own language, and liave

About

:500 still

Lac qui-parle and

substituted, to

reside there, but the larger part of the

P>ig .Stone

Lake.

In

all

some extent, the use of the plow

for the hoe.

Hake-wa-ste, a chief of the Mdewakaijtoijwai), who was in AVashiugtou, D. C, in 1880, gave

the fifth and seventh gentes as " Heyata otoi) we " and ' Tiijta otoi) we " bnt since then Rev. A. L. Riggs
.1. i). D.
lias niven the forms ' Heyatatoijwai) " and Tii)tatoi)wai)."
'

DAKOTA ({RAMMAK. TEXTS, AND ETHNOGliAPHY.

158

were more or

up in the outwhere tliey now have a

Some of them were of the (aptivit^', and
native church near Fort Ellin.
carried letters and religion into the })rison, while some Avere jiromineiit in
bring'ing about a counter revolution and in delivering the wliite captives.
Tliev are now mixed with Sissetou on the Sisseton and Devil's Lake Reser-

These

break of

Ihrcllers in the Leaves

Some

186'2.

vations and in the

Mr. M. Iienville

them

of

Brown

Eartli

iiC(;<)iints

less niixcil

fled to IMaaitolia,

Homestead Settlement.

for the origin of the

name

fjcaf ViUatjcrs in

tiiis

wise:

making booths with tree

branches Avith the leaves attached. Secondly, when camping in a country of prairie
and woods they were iu the liabit of making their camp in tiie wood. Hence their
name. They were divided into three subgentes, viz: 1. Wah-i>a-toij-wan.' 2. Ta-kapsin-tona. 3. Oteliatoyna. They lived originally at Knife Lake, where there was a
beautiful prairie. A i)art of tlie clan became famous ball players, and hence the name
of Takapsintona. Another part were afraid of euemies, and so, when on Joiuneys,
they sought a //(/cAe< in which to make their camp. Hence they were called Otelii"First, triidition says the clan were in the habit of

atoijwe, Dwellers in Thickets.''

4.

The

swaiii2\i/

Formerlv

Si-si-toij-waij.

land ; and so

we

we were told
name Swamp

tran.slated the

meaning and

that

si-siij

Villagers.

meant
But the

M. Renville gives the

and on the Big Cottonwood, they made their villages. They took many fish from the river
and lakes. These they cut up and dried, throwing the scales and entrails
in heaps, which appeared partly white and shining, and partly black and
This appearance they called siy-siij. And hence when the youngdirty.
men of other villages would go to see them they said, Let tis go to the
Hence the })eople were called
those who live on the siij.siy.
Sisiatoywaij
evidence

is

in favor of another

origin.

following: At Traverse des Sioux, at the Blue Earth,

Sisseton.

They were divided thus into subgentes: The white people brought
The Sissetons got drtudc and killed each other. By this means
they were scattered. Some went up to Lake Traverse, and some went to
the Two Woods west of Lac-qui-parle.
whiskey.

These last were called (1) Ti-zaptayna, Fire Lodges. Tliese were
Thunder Face's people. Some were called (2) Okopeya. These were his
brother's followers.
'The followinjc
sionary. Rev.

Edward

part of the gens reiuained at Traverse des Sioux

a full list of the gente.s of the Wahpetoi)wai], as obtained from their misAshley, in 1884 (1) Iijyaij ceyaka atoijwai), Village at the l\tij>ids ; (2) Takapsin
Wiyaka otina. Dwellers on the Sand; (4) Otelii

is

toijwaijna, Those who Dwell at the Shinny-ground; (3)

Wita otina. Dwellers In-the-Island : (fi) Wakpa at(ii)\v.iT|,

Caij-kaga otina, Dwellers In-Log (huts?). When they camped with the
j. o. D.
Sisitoijwai), a different order of these geutes was observed, as will be explained hereafter.

atoijwai). Village On-the-Thicket (sic); (5)

Village On-ihe-Itiver

(7)

DAKOTA
and

These

hare of wood'

called (3) Can-sda-ci-ka-na, Litfh' phtrr

These were

Rock.

at Little

av ere

159

TRIBES.

Another

Sleepy Eyes' and Red Iron's people.

They lived at Lake Traverse

moved camp when their meat

portion was called (4) Amdo-wa-pus-kiya.

and were great buffalo hunters. They often

was not dried, and so spread it out on the horses' backs and on the thills,
and hence were called T)n/crs on the Shoithhr. These were Standing Buffalo's people,

Previous

Hasdece

to

1862

(0)

sni.

Kapoza.

(7) Ohdihe.

numbered about

the}-

But, being

3,()<)().

they lied to the

in the uprising of that year,

volved
to

(a)

I\Iissouri

Sonic have retiu'ned, and are at the Sisseton and Devil's

Canada.

in-

River and

Lake

agencies.'-

These Mississippi and Minnesota Dakotas are

Missouri, Isayties or Santies, from

'isaijati'

called,

by

or 'isaijyati;' which

those on the

name seems

have been given them from the fact that they once lived at Isai^tamde,
Knife Lake, one of those included under the denomination of Mille Lacs.^

to

o. D.
Mr. Asbley says that these were Sleepy Eyes' division of the Kalimi atoijwai). J.
their missioni^The foUowiu}; are the gentes and sul.gentes of the Sisitoijwai), as given by
Beginning at the north and to the right of the "opening of the
ary, Rev. Edw. Ashley, in 1884.
AVita waziyata otina, Dwellers at
tribal circle the tents were pitched in the following order: 1. (a)
backbone of the
2. (<() Basdece sni, Those who do not split (the
(b) Ohdihe.
the Xorthern Uland.
Part of
3. () Kahmi atoi)wai), nUage at the Bend.
iJice^eis / (Ac *uK(/i.
'

(i) Itokali-tiua,

buffalo),

these were called Cai)sda oikana.

(c) Keze, Barbed, as a fishhook; a

end of the tribal

circle.

On

(6) Mani-ti, Those

name

the left of

them came

who pitched

their tents aiian

from thetnain camp.

The Keze tents were on the right of the south

of ridicule.
4.

daijkute, Shooters at

trees,

another

name given

OVopaya, In danger. (!. Kapoza., Those who trarelnith

order to dry it. These
7. Amdowapuskiyapi, Those who place the meat on their shoulders in
lii/ht burdens.
nahotoi). When only
were divided into three subgciites, Maka ideya, Wai)mdiiii)l duta, and Waijmdi
The Wita waziyata otina
a part of the tribe was together the following camping order was observed:
the east; next, the
pitched their tents from the right side of the opening at the north and as far as
the south to the
Itokah-tina extended from the east to the south; the Kapoza occupied the area from
waziyata otina.
west, and the Amdo-wapus-kiyapi filled the space between them and the Wita
When the Sisltoywai) aud Walipetoi)wai) camped together it was in the following order, begin(including Ohdihe). 2.
ning at the right side of the opening at the north: 1. Wita waziyata otina
toijwaijna.
5. Wiyaka
Basdece .sni (including Itokalitina). 3. Iqyai) eeyaka atoijwai). 4. Takapsin
in derision.

5. (n)

Ti-z^vtai), Fire Lodges,

(i)

'

otina.

6.

Otehiatoijwai).

7.

south part of the circle).

12. Cai)kute.

13.

10.

Okopeya.

Wita otina.

8.

Keze (on the

14. Tizaptaij.

Wakpaatoi)W.ii3. 9. Cai)kaga otina (on the right of the

of the south part of the circle). 11. Kahmi atoijwai).
ot
16. Amdo wapuskiyapi (on the left side
15. Kapoza.

left

the opening at the north). J. O. D.

3 According to the context, we are led to

make

this last sentence of the

author refer to four

and Sisitoijwaij. But this

divisions of thePakota: Mdewakaijtonwai), Wahpekute, Walipetoijwaij,
History
commented on in " The Word Carrier" for January, 1888, in a criticism of Kirk's Illustrated
is

of Minnesota:
" One such " error

'
we find on page 33, where the Mdewakantonwans are said to be one ot the
Santees. It is true that
four bands of the Santees. Instead of this, the Mdewakantonwans are the
call all the Minnewhite men on the Mi.ssouri River and westward, with utter disregard of the facts,
truth, if he knows it."
sota Sioux 'Santees'; but a Minnesota writer should keep to the
the following
This led the undersigned to ask the editorof "The Word Carrier," Rev. A. L. Riggs,
(onlyl Santees? (2)
questions (in April, 1888) (1) Why do you say that the Mdewakaqtoijwaij are the
:

How do

you interpret the statement made

in the first edition of

'

The Dakota Language,'

p. viii

These

(
'

l)AK(yrA

160

The

GEAMMAK, TEXTS, AND ETHNOGRAPHY.

Yankton, Villayc at the End, were countefl,

240 h:>(Ig;es, or 2,400 persons. Tliey are now
The outbreak did not
reported at nearly that lumibei' liy actual count.
disturb them and they continue to occupy their old home at the jiresent
Yankton Agency on the Missouri River, where they are making progress
in civilization.
This is the headquarters of Rev. J. P. Williamson's Presbyterian mission, and also of Bishop Hare's mission of the J^piscopal Chiircli.
6. The lliaijktoywaijna, one of the End VUlagi' bands, were estimated
The Dakota tents on the Minnesota do not
at 400 lodges, or 4,000 souls.
average more than about 6 inmates biit on the prairie, where, though the
material for the manufacture of tents is abundant, tent-poles are scarce,
they make their dwellings larger, and average, it is thought, aliout 10 per5.

Iliaijktoijwaij' or

thirty years ago, at about

sons to a lodge.

The Ihaqktoijwaijna

are divided into the Huijkj)atina;"

the Pabakse, Chd Heads; the Wazikute or Caijona, Pine Shooters;^ and the

Kiyuksa, Dividers or Breakers of Law.

Formerly they were the owners of

and Minnesota Dakotas are called by those on the Missouri, Isanties,' to which your
father added in 1882, 'or Sautees')? Who were those Mississippi .ind Minnesota Dalcotas at the date
mentioned (18.")2) if not the Mdewakaijtorjwaij, Walipekute, Wahpetoijwaij, and Sisitoijwai)? (3) Has
there not heen a change in the nsc of 'Santee' since 1852? (4) Are not all the Dakotas on the Sautee
reservation known as Santees, or were they not thus known from the time of their settlement on that
Mis.sisslppi

reservation

till

they l)ecame citizens of the United States?"

To this Jlr. Kiggs replied as follows:

"The point I made with Prof. Kirk was this: That while there is
use of the name Sautee in
the Missouri River country to signify the Dakota Indians ox the Minnesota and Mississippi, and those
removed from there, yet the original meaning was more specific and limited. And that it was inex;i

cusable in a Minnesota historian to have ignored the original and local signification of the term.
This did not conflict in the least with the statement made by my father in the Dakota Dictionary
*
*
*
The Mdewakau and Isantamde are one and the same, i. c, one of the Millo Lacs, from whence,
as you know, came the names IWewakjintonwan and Isanyati. These Mdewakantonwau are the
Santees of Santeo Agency, Nebraska, Avho were removed from Minnesota."
Such testimony ought to be decisive; yet we find the father making the ftdlowing statement (in
1882) in his "Argument of Migrations (derived) from Names" which will be found in the present
volume "Santee. For a century or more past there have been included in this name the Leaf Shooters
(Walipekute) and also the Leaf Village (Wabpetoijwai)).'" .T. o. D.
'The following names of the Yankton geutes were fnruisheil by llehak.a mani, a Yankton, in
1878: 1. Cai)-kute, 5/iOHJcra < Treen. 2. Cagu. Liyhtu, or, Luikjx. 3. Wakmnha oiij, riimpkin-rind Earring. 4. Iha isdaye. Mouth Greasers. 5. Wacenijpa, Roaslcrti. d. Ikniui), ITild Cat (people). 7. Oyate
sica, Sad Xalion.
8. Wa.sicuij ciijca, White Men's Sons, or. Half-Iirecds (a modern addition).
In
August, 1891. Kev. ,]ose])h W. Cook, a missionary to the Y<ankton, obtained from several men the following order of their gcntes in the camping circle: On the right 1. Iha isdaye. 2. Wakmnha oii).
3. Ikmu;).
On the left: 4. Waceuijpa. .5. Caij kute. fi. Oy.ate sica. 7. dagu. The first and seventh
gentes always camped in the van. j. o. d.
-See note under the next division Huijkpapa.
'It is said that tlie young men of a clan were poor shooters, and were led to pr.actice by shooting at a m.irk, and that was a pine tree. Hence both these names Caij-ona, Hittimj the Tloorf, ami
Wazi-kute. Shiii)tiii<i Die Pine. From this elan of Pine Shooters the Assinthoiii. or "Hohf" of the
Dakota, are said to have sprung.
:

DAKOTA TIIIBEP.
the

Now

James River country.

they are

161

distrilniteil in the villages

along

the Missouri, principally at Standing Rock.'

But

In its present form this niiglit mean Hoitsc-divcUers.

Titoijwaij.
understood to be a contracted form of Tiijta-toijway, meaning

7.

The

it

is

Dwellers on the Prairie, or prairie

more of the whole Dakota

nation.

They constitute one-half or

many years they have followed the
and now they are mainly coniined to

rilhuies.

Foi-

buifalo west of the Missouri River,

Not a dozen years have

the great Sioux Reserve in southwestern Dakota.
passed since they began to take steps towards education and civilization.
Hitherto the Episcopalians have done the most missionary work among
Within two years past they have taken some interest in sending
them.
their i-hildren to

Hampton and

C'arlisle to

be educated.

With

the Shaiena

Shahiyela, or ('heyennes, they have maintained friendly relations and

Thev are divided into seven principal tribes, viz: The
intermarried.

Sicaygu, or lirules, Bnrrtt

Without Boirs, as

Thif/l/.s;

word

tlie

is

the Itazijx'o, or Sans Arcs,

No Bows,

or

imilerstood to be contracted from Itazipa

codaij; the Sihasai)a, Black-feet; the Minikaijye wozupi, or Minuekoujoos,

Who

riant

Oglala, or

Wafer; the Oohenoypa, Tiro BoUiiigs or Tiro Kettles; the

and the Huijkpapa. P^ach of these names has doubtless

hi/ tJie

)galala,

a historv, which will

Let us begin with

l)e

herewith given as far as

we

are able to trace

it.

tlie la.st:

Huykpapa: For a good many years we have been anxiously seeking

meaning and origin of "Huykpapa," and its near neighljor

to find out the

they both

being name-, of large families or clans among

But our investigations have hitherto been unsatisfactory.
Sometimes it has seemed to us that they nmst l)e formed from "Huijka,"
which is an honoraltle name for the older male relatives, and for ancestors
generally: as in "Huijkake" ancestors, and "Huijkawaijzi" hrothers, and
"Huykayapi" elders. The analysis Avould be reduced to its limit in
"Huij" mother. " Huijkpa" would be Huijka-pa meaning Family-Head;
and Huykpapa ^\l>n\<\ be a reduplication, while Huijkpatina would mean
"Huijkpatiua"

the Titoijwaij.

Dwellers of Faniili/ Head.

<

lu 1880, Xasuiia taijka,

were divided into two

JSig

parts, each

Bead, and Mato nom>a, Tno Gri::l!i Iltiiis, said that their jieople
haviug seven gentes. (I) I'pper Ihai)lctoijwai)ua incliide-s the fol-

Those ulio Hit the Tree, ox, Wazi-knte, Shooteis at the Pine. 2. Takini. 3. Siksi5. Kiyuksa, liirakers
4. Bakihoij, Those who Oashed-Themselres.
Name not remembered.
of the I.au- or Itislom. (>. Pa-baksa, Cut Heads (divided into sub-gentes). 7.
Siceatimj
(II) Huykpatina, or Lower Ihaijktoijwaijna, includes tlie following: 1. Pute temini (sic),
3. Tahnha yuta, Eaters of the Scrapings of Skins.
Vpper-Lipf).
2. i^uij ikceka, Commou Dogs (f).
These are called the Saijoiiee
4. Saijona, Those Who Bit Something White or Gray {in the distance).
(One Siders?) by the author. 5. Iha sa. Ued r.ips. C. Itc gu. Burnt Faces. 7. Pte yute sui, Eat no

lowiDg:

1.

(ena, Small

Buffalv.

Cai)-()na,
bail

The
7105

ones nf differinl linds.

Ihai|ktoij\vaijua arc gcnrrallx called VaiiktoTiai. .r. o. D.

VOL IX

11

DAKOTA GEAMMAK,

162

TEXTS,

Then again we have endeavored

AND ETHNOGKArHV.

to derive tlie word.s in cjuestion,

from

He-iijkpa or He-oiykpa, which would give two meanings, Horn-end or Thai-

we have supposed

In this case

end.

dwelhng on the upper

their

names might have originated from

the

But as

or smaller part of the Missouri River.

have been quite satisfactory. Some other attempted

explanations by Indians have been still less so.
But the other day, Paid Mazakutemani, who is largely acquainted with
the habits and customs of the prairie Indians as well as the more eastern
bands, gave what seems to be a very natural account of the origin of l)(_ith
From time innnemorial it has been the custom of the prairie
the words.
I said, neither of these

Dakota

to travel

under

camp

strict

The

regulations.

tribes of the children

more foiTnality, and

Lodge took the
leadership each band and
of the
each family took its appointed })lace in the encampment. In two lines they
followed the lead of young men on horseback until the circle was completed.
At the farther end of the circle a space was left in which was pitched the
More commonly on the prairie this soldiers' tent was in the
Tiyotipi.
The ends of this gateway, which would lie well reprecenter of the area.
sented by the horns of a buffalo cow turning inwards, were called
"Huijkpa," evidentlv from IIc-oiyl;pa. The families camping on either side
of this gateway were called Hmjl^pa-t'nm whence the name came to be atThe added "pa" in Huykpapa is
tached to a clan of the Ihaijktoijwayna.
probably only a reduplication.^ This is decidedly the best and most satisfactory explanation of this difficult question in })hilology, that has come to
of Israel in the wilderness did not set forward with

camp with more

place of the Ark

The "Tiyotipi"or
covenent.
Under this

precision.

Soldier's

my

knowledge.
Oglala finds

to scatter

onc^s

its

own

corresjxmding term in Santee, in (_)hdada, which means

hi;

and

is

understood to have originated in boys throw-

ing sand in each others' eyes.

The

following important information

is

furnished

by Rev.

J.

Owen

Dorsey
In IST'J I received a letter from the Rev. Joliii Kobinsou, mi.ssiouary to the
Oglala at Red Cloud Ageucy, giving the origin of the names Hnijkpapa, Oglala, etc.,
as told him by the Indians at that place:
"Ilnijkpapa, those Avho camp at the head end of the (Dakota) circle; Hnijkpati,
those who canii) at the tail end of that circle. This latter probably inclndes both
If there were a reduplication in this word, would not the form be "Huq-kpa-kpa," instead of
Hui)-kpa-pa? Tlie linal ' pa " may 1" ((iinpared witli the adverbial ending wapa " in akowapa, etc.,
'wa"and "waya"," denoting rfiieciton. J. o. D.
'

the locative ending " ta," and with the Biloxi endings

DAKOTA
Ihai}ktoijwa)j (Yankton), or

'

End

TRIBES.

163

Village People,' and Ibaijktoijwaijua (Yanktounais),

or 'People of the Smaller lOnd Village.'

" Oglala originated in a quarrel between two

women. One threw some flour (?)

name, which means She scattered
The adherents of the injured woman separated from the rest, and
her own.'
since then their people have been called the Oglala."
The Oglala are called U-biJa'-^a by the Ponka and Omaha tribes.
in the face of the other, thus giving rise to the

'

'

'

DIVISIONS OF

THE

TITOI^WAtJ.

Burnt Thighs, or Bniles: List of Tataqka wakai) (1880): (1) lyakoza, Lump or
Wart uu a horse's leg; (2) doka towela, Blue spot iu the middle; (3) Siyo taijka, Large Grouse; (4)
Homua, sSmeUing of Fish; (5) i^iyo Niibula, Small (f) (house; (6) Kaijgi yuha, Keeps the Raven; (7)
Pispiza wioasa, Prairie Dog People (?); (8) Walega uij wohai), lioils irilh the Paunch Skin; (9)
Waceiujpa, Roasters; (10) Sawala, Shawnees (descended from former Shawnee captives); (11)
Ihai)ktoi)waij, Yanktons (descended from Yanktons refugees?); (12) Xahpahpa, Take down leggings
(after returning from war)
(13) Apewaij taijka, Large Mane.
List of Rev. W. J. Cleveland (1884): (1) Sicaijgu, />'?( Thighs proper; (2) Kakega, Making a
grating noise; (3rt) Hiijhai) suijwapa, Towards the Owl Feather; (b) Suijkaha nap.iij, Wears dog-skin
around the neck ; (4) Hihakaijhayhaij wiij, IVoman the skir, of whose teeth dangles; (5) Hiiijku wanica,
Motherless; (6) Miniskuya kicui), Wears Salt ; (7) Kiy\i]isa, Breakers of the Latv or Custom {' Breaks
oi Cutsintwohisoun") ; (h) Tighihu, Drums-onSis-oirn Lodge; (8) yVaieotjpa, Roasters; (9) Wagluhe,
Inhreeders; (10) Isauyati, Santees (descended from the Mdewakaijtoijwai]?); (11) Wagmeza yuha.
Has Corn; (12) Walega or) -wohaij, lioils with the Paunch Skin; (b) Wahna, Snorters; (13) Oglala
l(ii6aga, Makes himself an Oglala; (14) Tiyocesli, Dungs in the Lodge; (14) Wazaza, meaning not given
(Osagef or Wash?) ; (15) leska cir|ca, Interpreters' Sons, Half-breeds ; (17) Olie uoqpa, Two Boilings, or,
Two Kettles (descended from the Oohe noijpa?); (18) Okaga wicasa, Southern People.
B. Itazipco Sana Arcs, or, Without Bows: (1) Mini sala, Red Water; or, Itazipco-hca, Real
Itazipco; (2) ^malnta oiij. Red cloth ear-jjendant; (3) Woluta yuta, 'a( dcierf venison or buffalo meat
from the hind quarter ; (4) Maz peguaka. Piece of metal in the hair; (5) Tataijka cesli, Buffalo Dung;
(6) Siksicela, Bad ones of different sorts; (7) Tiyopa oeaijnugpa, Smokes at the Door (Eev. H. Swift, /rfe
Waanataij, or, Charger).
C. Siha-sapa Black Feet: (I) Ti-r.aptnt), Five Lodges; (2) Siha safiahea. Real Black Feet; (3)
Hohe, Assiniboin, or, Rebels; (4) Kaijgi suij pegnaka. Raven Feather In-the-hair ; (5) Wazaze, " Wash,"
or, Osage (f); (6) Wamuuga oiij, Shell ear-pendant (of the shape of a conch, but very small); (7) Unknown or extinct (Rev. H. Swift, /rfo Charger, who denied that the last gens was called Ghigla he(ia).
Those who Plant by the Water: (1) Uqkce yuta, Dung Eaters;
I). Minikoozu (Minueconjou)
(2) Glagla heca, Untidy, Slovenly, Shiftless; (3) Suijka yute i5ni, Eat no Dog; (4) Nige taijka, Big Belly
(fide Charger); (5) Wakpokiyyai), Flies along the creek; (6) Ii)yai)-ha oil), Shell ear-ring, i. e., the
A.

Sieaijgu

muscle-shell one; (7) mkiiceXa,

Bad

ones of different sorts

Wagleza

(8)

oil),

Water-snake ear-ring

(9)

Waij nawega, i.e., waijhiqkpe nawega Broken Arrows (about extinct, /de Charger). All but Nos. 4
and 9 were ol>tained in 1880. All nine were given in 1884 by Rev. H. Swift.
E. Oohe nonpa. Two Kettles, or, Two Boilings: (1) Oohe noripa; (2) Mawahota, Skin smeared teith
(Rev. H. Swift, /((e Charger.)
whitish earth.
F.Oglala: List of 1879-80 (1) Payabya (see 2 of next list) (2) Tapi.sleca, 5i)?efH; (3) Kiyuksa,
Breakers of the Law, or, Custom; (4) Wazaza, see Sicaijgu list (5) Ite siia, Bad Traces, or, Oglala hca,
Real Oglala; (6) Oiyuhpe, see next list; (7) Wagluhe, In-breeders (commonly called Loafers). List of
Rev. W.J. Cleveland (1884): (1) Ite siea, iJod Foce.*; (2) Payabyeya, i's/ierf rti<fe; (3) Oyuhpe, Thrown
doicn, or, Unloaded; (4) Tapisleca, Spleen; (.5) Pesla, Bald-headed; (6) CeU huha toi). Pot with legs; (7)
Wablenica, Orphans (Rev. Mr. Swift makes this a society or order, not a gens) (8) Pesla ptecela,
Short Bald-head; (9) Ta.snaheca, Gophers; (10) Iwayusota, Used up by begging for, or. Used up toith the
mouth; (11) Wakai), Mysterious; (12 a) Iglaka tehila, Refused to remove the camp; (b) Ite sica, Bad
Faces; (13) Ite .sica etai)hai), Part of the Bad Faces; (14) Zuzeca kiyaksa, Bites the Snake in two; (15)
:

Waceoqpa, Roasters;
breeders (Cleveland

(16)

Wacape,

Slabbers;

(17) Tiyocesli,

renders, "Followers," or, 'Loafer^");

8ir)6a, Interi)reters' Sons, or,

Half-breeds.

Dungs
(19)

in

the lodge;

Wagluhe;

(18)

Wagluhe,

(20) Oglala;

In-

(21) leska

DAKOTA CKAMMAli, TEXTS, AND ETIINOdliAniY.

164

and Kiyaksa.
Broken hatka (f); (2) C'e oliba, S/ecjjy membrum
Botes; (i) Talo najiii), Fresh meat vecklaces; {5) Kiglaska; (G) Cekuake
virile;
okisela, Half a bre.echcloth; (7) ^iksicela, Bad ones of different sorts; (8) Wakai), Mysterious; (9) Huijska
(aijtozuha, 'Tobacco-pouch leggius," j)rol)al)ly so called from using leggius as tobacco pouches.
Mr. Clevelaml

iilso j;ives

Huijkpapa List of
(3) Tiuazipe sica, Bad

as

names

for all the Oglala, Oiyulipe

1880: (1) Caijka

G.

oliaij,

J. o.

(S)

The

The majority

Assiniboiu:

ninth parallel, but

D.

of this tribe live nortli of the forty-

some of them are mixed in with the Dakota proper at

That they branched off from the Yanktonai

Poplar River and elsewhere.

They
is one of the traditions of the Dakota.
speak the language as purely as other portions of the parent stock. The
name Assiniboiu is said to he a combination of Freuch and Ojibwa. The
name given to the Dakota Ijy their former enemies is " Bway." Hence the
some two centm-ies ago,

The Dakota name for them

and meaning- of which we have hitherto failed to Hiid

"Ilohe," the

Assiniboiu are Stone DaJcota.

is

(irigiii

out.'

PEIORITY.
Questions of priority and precedence
discussed.

River

is

The Mdewakaijtoijwaij

among

these bands are sometimes

think that the

mouth of

the Minnesota

occupy the
These considerations serve to give

precisely over the center of the earth, and that they

gate that opens into the western world.

On the other hand, the Sisitoi]way

them imj)ortance in their own estimation.
and Ihaijktoi)waij allege, that as they live on the great water-shed of this
part of the continent, from which the streams run northward and eastward
and southward and westward, fhci/ must be about the center of the earth;
and thev urge this fact as entitling them to the precedence. It is singular
that the Titoijwaij, who are much tlie largest baud of the Dakota, do not
appear to claim the

cliief

of the Ihaijktoijwaij,
its

meaning, inav

le

place for themselves, but yield to the pretensions

whom

they

call

by

the

name

of Wiciyela, which, in

regarded as aliKUt etpiivalent to

''fhcif

arc the pcojih'."

METHOD OF COUXTING.
Counting is i;sually done by means of their fingers. If you ask some
Dakota how many there are of anything, instead of directing their answer
to your organs of hearing, they pi'esent it to your sight, by liolding up so
manv lingers. AVhen they have gone over the fingers and thumbs of both
hands, one

or more
'

is

temporarily turned

commonly

.Vcoording to Dr.

"asiijui," stone,

down

affain one ; tivelve is

.T.

and 'bwaij,"

for one ten.

Eleven

again two, and so on

is
;

ten

more

one,

nineteen is the

Trumbull, the name .\ssiniboiu is derived from two Ojibwa Wi.rds,

.1. ii. D.
enemij.
Senile ofthe .Sihasajia Dakota are railed llolie.

METHOD OF BECKONING
At the end of the next teu

other nhw.

so on.

Tircnty

hunched,

is

165

aiiotlier finger is

turned down, and

three tens, etc., as will

is tivo tens, thirty is

ring to the section on

TIME.

Numeral Adjectives

probably derived from

gyrations, as the fingers

in the

pa^viijga, to go

have been

all

be seen by

Grammar.
round

gone over again

refer-

Opawiijge, ow.

hi circles or to

make

for their respective

The Dakota word for a thousaml, kektopawiyge, may be formed of

and 'opawiyge,' hundreds again, having now completed the circle of
Thev have
their fingers in hundreds, and l)eing about to commence again.
no sepai-ate word to denote any higher nuuiber than a thousand. There is
a word to designate one-half of anything, but none to denote any smaller
tens.

'ake'

aliquot part.

METHOD OF KECKOXIXG
The Dakota have names
by

years thev ordinarilv count

so

many

TIME.

for the natural divisions of time.

uiiiters.

A man

is

many

so

winters have passed since such an event.

Tlieir

winters old, or

Wiien one

is

going on

a journev, he does not usually say that he will be back in so many days, as
we do, but in so many nights or sleeps. In the same way ther compute
distance

by

the

number

of nights passed in

have no division of time into ureks.

popular belief

is

that

when

the

moon

is

mice commence nibbling on one side of

they have eaten

it all

up.

which goes on increasing

fate of its predecessor

Soon
until

it

making

Their months are

full,
it,

a great

the journey.
literally moons.

number

of very small

which they continue

after this another

has reached

moon

its full size

They
The

to

do

until

begins to grow,

only to share the

them the new moon is really new, and

To the moons they have given names, which

so that with

not the old one reappearing.

some proiuinent physical fact that occurs about that time in the
For the names of the moons most commonly used by the Dakotas
living in the Yallev of the ^linnesota, vn\\i their significations and the
months til wliich they most nearly correspond, the reader is refeiTed to the
word "wi." Part I of the Dictionary.
Five moons are usually counted to the winter, and five to the summer,
leaving only one each to the spring and autunui; but this distinction is not
The Dakotas often have very warm debates, especially
closely adhered to.
towards the close of the winter, about what moon it is. The raccoons do
not alwavs make their appearance at the same time every winter; and the
causes which produce sore eyes are not developed precisely at the same
refer to

vear.

time in each .successive spring.

All these variations

make room

for strong

DAKOTA GRAMMAE,

166

TEXTS,

AND ETHNOGRAnY.

arguments in a Dakota tent for or against Wicata-wi or Ista\vicayazai]-wi.

But tlie main reason for their frequent ditfereuce of opinion in regard to
this matter, viz., that twelve lunations do not bring them to the point from
which they commenced counting, never appears to have suggested itself.
In order to make their moons correspond with the seasons, they are obliged
to pass over one every few years.

SACRED LANGUAGE.
The Dakota conjurer, the war prophet, and the dreamer, experience
same need that is felt by more elaborate performers auKing other
nations of a language which is unintellig-ible to the common people, for the
purpose of impressing- upon them the idea of their superiority.
Their
the

own

made from the

saw and knew in a
former state of existence. It is, then, oidy natural that their dreams and
visions should be clothed in words, many of which the multitude do not unThis sacred language is not very extensive, since the use of a
derstand.
few unintelligible words suffices to make a whole speech incomprehensible.
It may be said to consist, first, in employing words as the names of thing
which seem to have been introduced from other Indian languages; as, nide,
dreams, according to their
spirit-world,

and

account, are revelations

their proi)hetic visions are

water; paza, ivood, etc.

In the second place,

scriptive expressions, instead of the ordinary

man a
common

what

it

tlieA'

consists in

names of

employing de-

things; as in calling

and the wolf a qHudyuped. And thirdly, words which are

language are used far out of their ordinary signification;
as, hepaij, the second child, if a hoij, is used to designate the otter.
When the
Dakota braves ask a white man for an ox or cow, they generally call it a
dufi ; and when a sachem begs a horse from a white chief, he does it under
a

hipnJ,

in the

This is the source of many of the figures of

speech in Indian oratory; but they are sometimes too obscui-e to be beautithe designation of moccasins.

ful.

ARE THE INDIANS DIMINISHING?

One view

of the question, and that hitherto the most

common

considers that North America had a dense population before the

one,

coming of

white race, and that since the Indians liave been brought in contact
with the advance guard of civilization they have been diminishing, many
tribes having disappeared.
But another view is gaining ground among
tlie

students of the Indian.

eases, exposures,

It is

now maintained

that, in spite of wars, dis-

and migrations, there are nearly

as

many

Indians to-day

ARE TUE IXDIAXS DLMIXISHIXG?

United States as there were iu the same territory iu

in tlie

167
l,j2u,

when

the

Spaniards .met the Indians of Fhirida.

While it mnst be conceded, as a matter of history, tliat some tribes and

bauds which once inhabited the country occupied ])y the people of these
United States have greatly diminished, and a few have disappeared altoon the increase. War and "spirit water,"
and the diseases introduced among them by the white people, have wn )uoht

gether, other tribes have been

out their legitimate

effects.
different course of treatment would undoubtedl}- have greatly modified or entirely changed the character of these

results.

But there
place, viz,
society.

by

one

is

way

ceasing to

In Minnesota

all

some tribes is takuig

Indians and l)ecoming members of civilized
persons of mixed blood, i. e., of white and Indian
in wliich a diminution of

l)e

descent, are recognized as citizens.

The same

is

true in other States;

and

extended to those who are not mixed bloods. Also, under

present homestead laws, Indians are becoming citizens by going off their
reserves.
Let a well-arranged severalty bill be enacted into a law, and
the privilege

is

Indians be guaranteed
to

civil rights as

other men, and they will soon cease

be Indians.

The Indian

our continent may become extinct as such; but if

brought about liy introducing them to civilization and
Christianity and merging them into our own great nation, which is recei\'ing
accretions from all others, avIio will deplore the result ? Rather let us labor
tribes of

this extinction is

for

it,

realizing tliat

fellow-citizens

it

will

by our efforts they cease

be our glory and joy.

if

to

be Indians and become

CHAP T E

II

II.

MIGRATIONS OF THE DAKOTA.

Of
liis

tlie

Histor-\-

alioi-ig-iual
(if

tribes inhal)itin,i>- this country,

the United States,

lias

assigned

tlie

George Bancroft,

first ])lace, in

in

point of

imnibers, to the AlgxHu^uin family, and the second place to the Dakota.

Those who have unxda a study of the ethnology and the languages of
the races have almost uniformly

come

to the conclusion that the Indians

of this continent are connected with the ^longolian races of Asia.

by

across from Asia to America

And

practicable for canoes.

Ikn-ing Straits

in 10

is

The

line

regarded as perfectly

degrees farther south,

Ishxnds, the distances are not so great but that small boats

by

the Aleutian

might easily pass

from one to the other, and so safely reacli the mainland.

Lewis H. Morgan, of the State of New York, who has g-iven nu;ch time
and study to solving the question, "Whence came the Indians?" has adojited
this theory, and makes them gather on the Columbia River, from whence
they have crossed the Rocky Mountains and spread o^'er these eastern lands.
But it can be safely affirmed that, up to this time, ethnology and the comparative study of languages have not (piite satisfactorily settled the question of their origin.

In discussing the (juestion of the migrations of the Dakota or Sioux,

there are t\vo lines o[)en to us, each entirely independent,
telling the

same

stor\':

First,

and yet

the history, as written in books;

botli

second,

the history, as found In names.

ARGUMENT FHOM

IIISTOK'Y.

Tlie l)ook history runs l)ack nearly two and a half centuries.
The
knowledge of the Dakota nation obtained by the civilized woild came
through the French traders and missionaries, and was carried along the
line of the Great Lakes through New France.
Early in the seventeenth century, a young man of more than ordinary
ability, by name Jean Nicolet, came from France to Canada.
He had great
aptness in ac([uiring Indian languages, and soon l)ecanie Algon(piin and

first

168

MIGEATIONS-AKGUMENT FROM mSTORY

Ilun.n interpreter for the colony of
visited tlie lake of the

New

69

In the year 1G39 he

Franee.

Winnebagos, or Green Bay,

in the present state. of

on Fox
Wisconsin, and concluded a friendly alliance ^vith the Indians
who
dwelt
triljes
the
of
writing
Jeune,
le
Paul
year,
In tlu- next
River.
who are
on Lake Michigan, says, "Still farther on dwell the Oninipegon,
And, "In the neighborhood of this nation are the
numerous."

veiT
mention made
Naduessi and the Assiniponais." This appears to be the first
information was
Jeune's
Le
Assiniboin.
and
Dakota
the
of
voyagers
bv
obtainedfrom Nicolet, Avho claimed to have ^^sited them in their own countries.

In 1G41, at tlie 8anlt Ste. :\Iarie, Jogues and Raymlnndt,

and were
"Society of Jesus," met Pottowattomies flying from the Dakota,
westward,
the
to
journey
days'
eighteen
told that the latter lived "abimt
ot

nine across the lake, and nine

\\\)

a river

the

which leads inland."

adventurous Frenchmen, in 1G54, went to seek their fortunes in

Quebec two years
the region west of Lake :\Iichigan, and returning to
villages of the
numerous
"the
among
adventures
their
afterwards, related
And in IGrif), it is related that the two traders, as they traveled
Sioux."

Two

upon a
days iournev southwest from La Pointe hi Lake Superior, came
fled
had
Hurons
These
Mississippi.
the
of
shores
the
on
Huron vlllatre
refuge
from a fierce onslaught of the Iroquois, and for the time had taken
among the Dakota.^ In the vicinity of the Huron they saw the Dakota
men."
villages, "in five of Avhich were counted all of 5,000
From the beginning of the intercourse of white men with Indians on
and
the fur trade has been the chief stimulus to adventure
six

this continent

means l)y which the location and condition of the aboriginal popsulisidiary
were made known to the civilized worid. Two other
Dakota
great
the
with
connection
into
men
operated to firing white

the great
ulatk)ns

motives

which they were said

nation, viz, the desire to discover the great river on
convert the savages.
to dwell, and the zeal of the church of Rome to
with an
In the summer of 16G0 Rene Menard, the aged, burning
the standard
bore
pagans,
the
among
from
converts
make
to
apostolic desire

At La Pointe, which was

of the cross to the shores of Lake Superior.
spring he started
following
the
in
already a trading port, he wintered. But
the westward.
to
nations"
populous
"four
visit
to
guide
on foot with a
through
he became separated from his guide while passing
afteryears
Many
lost.
was
the marshes of northwestern AVisconsiu and
prayer-book
and
robe
"his
that
Canada
in
cuiTent
wards a report was

By some means

were found

in a

Dakota lodge," and were regarded

as

"wakan"

or sacred.

DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.

170
The

successor of

Claude Allouez.

He

Menard

iu the toils of missionary life

established the mission of the

and the Apostles' Islands

in the

Holy

year 1665, and four

was Fatlier

Spirit at

La Pointe

y-ears later

he com-

menced a mission among the Wimiebago an4 others on Green Bay.

On reaching La Pointe, Allouez found the Huron and Ojibwa villages
in a state of ^r<?at excitement.
The Huron, who had fled to the Dakota
of the Mississippi for ])rotection from the tomahawk of the Iroquois some
years before, had behaved ungraciously toward their protectors by taunting
them with liaving no guns; whereupon the Dakota rose against them, massacred many of them in a swamp, and dro\^e them all liack to the shores
of Lake Superior.
The Ojibwa had formerly lived to the east of Lake
Michigan, but had been driven westward by the victorious Iroquois. Now
the Dakota, the Iroquois of the West, as they have been called, had shut

them up

to the lake shore.

The young men were burning to be avenged
on the Dakota. Here was gathered a grand council of the neighboring
nations
the Huron, the Ojibwa, the Pottowattomi, the Sac and Fox, the

Menomoni, and the

the

King

Allouez

Illinois.

commanded

of the French, and offered them

peace, iu the

commerce and

name

of

alliance against

the Five Nations.

In 1667 Father Allouez met a delegation of Dakota and Assinilioin

western end of Lake Superior, near where is now the town of Duluth.
They had come, they said, from the end of the earth. He calls them "the
at the

wild and impassioned Sioux."

"Above all others," he says, "they are savage and warlike; and they speak a, language entirely unknown to us, and
the savages about here do not understand them."
But Allouez resolved

to abandon his work at La Pointe, "weary of

and was succeeded by the renowned Jacques
This enterprising and estimable man entered at once upon the

their obstinate unbelief,"

Marquette.

work of perpetuating peace among the various tribes, and, in the autumn
of 1669, sent presents and a message to the Dakota, that he wished them to
keep a way open for him to the Great River and to the Assiniboin beyond.
But not from the mission of the Holy Spirit was he to take his journey to
the "Father of Waters."
In the following winter it became apparent that
the Huron were not safe on the southern shores of Lake Superior, and
accordingly they al)andoned their village, and at the same time Marquette
from which point, in the spring of 1672, he
proceeded, with Louis Joliet, to find the Great River, the "Messipi."^ They

retired to the Sault Ste. Marie,

'

Probably

iu

thelauguago of the

Illinois ludiaiis,

"messi,"

tjreat,

and "sopi,"

river.

MlGEATIOlN^S ARGUMENT

FROM HISTORY.

171

Green Bay. The}- entered the mouth of Fox River,

and were g-uided by IiKliaus across to the head of
the Wii^cousiu, which they descended to the mouth, and down the great
river to the mouth of the Arkansas. They had wintered at Green Bay, and
proceeded bv

followed up

so

it

tlie

way

ite

of

wiudiuo's,

was the 17th of June, 1673, when

]\Iississip})i.

On

their

canoe

first

rode on the waters of

their returji they ascended the Ilhnois River, stopped

famous Ilhnois village, and, crossiug- over

Green Bay in the latter end of September.^

to recruit at the

gan, i-eached

to

Lake Michi-

Jesuit relations of this period have nuich to say about the habits
Dakota; that about 60 leagues from the upper end of Lake
Superior, toward sunset, "there are a certain peo^jle, called Nadouessi,
dreaded b}- their neighlxirs." They only use the ]>ow and arrow, l)ut use
them with great skill and dexterity, filling the air in a moment. " They

The

of

tlie

luni their liends in tbght and discharge their arrows so rapidly that they
are no less to

l)e

feared in their retreat than in their attack.

They

dwell

Their cabins are not covered with bark,

around
but with skins, well dried, and stitched together so well that the cold does
not enter. They know not how to cultivate the earth by seeding it, conthe great river Mcssipi.

tenting themseh-es with a species of marsh rye (wild rice), which

we

call

wild oats."

We now

to more definite information in regard to country occu

Dakota two hundred years ago. Du Luth and nenne[)in
apjjroached the Dakota by difterent routes, and finally met each other at
the great villages on ]\Iille Lacs and Knife Lake, at the head of Run River.
Daniel Greysolon Du Luth, who built ^he first trading port on Lake
Superior, "on tlie first of September, 1678, left Quebec " to explore the
country of the Dakota and the Assiniboin. On July 2, 1679, he caused
the King's arms to be planted "in the great village of the Nadouessioux,
called Kathio, where no Frenchman had ever been, and also at Songaskicons and Houetbetons, 120 leagues from the former."In September of that year Du Lutli held a council with Assiniboin and

come

pied l)y the

other nations, who came to the head of Lake Superior. And in the summer
of 1680 he made another trip down to the Mississii)pi, where he met with

Hennepin.
'Greeu Bay was called the Bay of the Puants, or Wiunebago. In this ueighborhood there were,
Winnebago, the Pottowattomi, the Menomoui, the Sac and Fox, the Miami, the Mascoutin, the Kickai)Oo, and others. The Miami and Mascontin lived together and had their vilkijfe on
the Neenali or Fox River. The Miami afterwards removed to the St. Joseph River, near Lake Michi-

at that time, the

The Mascontin, or " Fire Nation," is now extinct.

It is stated, on what appears to he good authority, that Du Luth
Lac, which he called Lake Buade.

gan.

this

summer

visited Millo

172

DAKOTA GRAMMAR,

TEXTS,

AND ETHNOGRAPOY.

Wlu'U l)u Lutli was litting out his expedition by Lake Superior to the
Dakota Nation and others, Robert La Salle was preparin": to o-o to the great
river of the West by the sonth end of Lake Michigan.' Lonis Hennephi, a
Franciscan priest of the Recollect ordei-, accompanied him.
La Salle stopped to build a ship on Lake Erie, which he called the
Griffin.

This so detained his expedition that

it

Avas late in the fall of

1679

when they reached Grreen Bay. There the Griffin was left for the winter,
and La Salle and Hennepin, with others, proceeded in canoes to the south
end of the lake (Michigan), and thence by portage into the Illinois River.
In the V)eginning of the year IGSO, La Salle, after enduring incredible
hardships, l)uilt a fort a little below Avhere is now the town of Peoria, which
he called " Creve Coeur," thus making his heart troubles historical.
In the month of February, La Salle selected Hennepin and two voyageurs named ^lichol Accau and tlie Picard du Gay, whose real name was
Antoine Auguel, to undertake the discovery of the Upper Mississippi.
)u
the last day of the month they embarked in a canoe laden with men-lian(

and the venerable Riliourde took leave of Heimepin with the charge,
On March 12 Hennepin and his
companions turned their canoe up the stream of the Great River, and on
April 11 they met a war })arty of 120 Dakota in thirty-three bark canoes.
This meeting took place near the mouth of the Wisconsin, where jMarquette

dise,

"Viriliter age et confortetur cor tuum."

had first seen the Mississi[)pi, nearly seven years before. The Frenchmen
had found wild turkevs abundant on their voyage, and were at this moment
on the shore cooking their dinner. The Dakota approached with hostile
demonstrations, ami some of the old warriors repeated the name "Mianiiha,"
giving the white men to understand that they were on the wai-jjath against
But Hennepin explained to them, by signs and
the Miami and Illinois.
marks on the sand^ that these Indians Avere now across the Mississip})i,
beyond their reach.
The white men were tlic ])risouers of the war party. What should be
done with them? Not without much <lel)ate, did they decide to abandim
Then, liy signs, they gave the white men
the warpath and return home.
This was the policy
to vmderstand that it was determined to kill them.
and the counsel of the old war chief "Again-fills-the-jjipe" by name,
(Akepagidai)), because lu' was mourning the loss of a son killed by the
Miami. Hennepin and his rompanions endeavored to ol)tain the mercv of
They sjient an
their captors by giving them a large amount of presents.
But the next morning, Ijetter counsels prevailed, and a
anxious night.
'The great village wliich ho

calls "

Kathio" must have been

in that region.

MIGRATIONSARGUMENT
voiing-er
witli

cliief,

wliose

FKO.AI

name was "Four Souls"

willow hark and smoke<l with them.

HISTOEY.

(Nagi-topa),

And

then

iilleil

his

73

pij)e

made them under-

stand that, as the war ayainst the Miami was abandoned, and they would

now go back

to their villages, the white men should accompany them.

This voyage up the Mississippi was not without continued ap})rehension of danger to the Frenchmen.
When Ileimepin opened his breviary-

morning, and began to nuitter iiis pravers. his savage (aj)tors gathered al)out him in superstitious terror, and gave him to understand that his

in the

V)ook

mth

was

"bad

spirit"

(Wakaij

sica),

and

tliat

he must not converse

it.

His comrades besought him to dispen.se witli liis devotions, or at least

apart, as they were all in danger of being tomahawked.
He tried
to say his prayers in the woods, but the Indians followed him everywhere,
and said "Wakaq ci," Is it not mysterious? He could not dispense with
But finally he chanted the Litany of the Virgin in their
saying his office.
to

pray

charmed the evil spirit from them.

But the old chief, Again-fills-the-}>i})e, was still apparentlv bent on
killing a white man to revenge the blooil of his son.
Everv dav or two
he broke forth in a fresh fit of cr\'ing, which was accompanied with hostile
demonstrations towards the captives. This was met by additional presents
and the interceding of their first friend, Four Souls, in their behalf It
looks very nmch like a species of Idackmailing
a device practiced bv
them by which the goods of the white men .should C(^>me into their posseshearing, which

They were also required to bring goods to cover

some bones, which old Akepagiday had with him, and over which they
At Lake Pejjin thev cried all night, and
cried and smoked frequently.
from that circumstance, Hennepin called it the "Lake of Teai-s."
Thus they made their wav u}) the Father of Waters where no white
man had ever traveled before. Nineteen days after their capture they
landed a short distance below Avhere the city of St. Paul stands. Then the
savages hid their own canoes in the bushes and broke the Frenchmen's
canoe into pieces. From this jjoint thev had a land travel of five davs, of
suft'ering and starvation to the white men, when thev reached the Dakota
villages at Mille Lacs, which was then the home of the ]\Idewakantons.
Hennepin estimated the distance they traveled by land at sixty leagues.
But it was probably not over one hundred miles. Thev passed through
the marshes at the head of Rum River, and were then taken b^' canoes "a
short league" to an island in the lake, where were the lodges.
sion without stealing.

DAKOTA GKAMMAE,

174

This lake

came
They

the
altso

tlit-

name

of

called

their stoue knives

>aki)ta railed
thi.s

it

TEXTS,

AND ETHNOGRAPHY.

"Mdewakaij,"

l)raneh of the

iiii/nferioiis lu/:e, Ironi which

Dakota family, Mde-wakaij-toywaij.

"Isaij-ta-mde," Ki/ife Lake, because there they found

and arrowheads.

From

this

came the name "Santee,"

which covers a much larger ])art of the tribe. (See footnote ^ pp. 159, 160.)
Thus, in Pere Louis Hennepin's narrative, Ave have the first exact,
locality of the eastern bands of the Dakota people, two hundi-ed years
ago.

The

principal chief, at that time, of this part of the tribe,

is

called

bv

Hemiepin "Washechoonde." If lie is correct, their name for Frenclimoi

was in use, ainong the Dakota, before they had intercourse with them, and
was probably a name learned from some Indians farther east.
The three white men, with their eftects, were divided up among the
various villages.
And, strange to say, Hennepin was taken home by the old
savage who had so much wished to kill him on the journey. He had now become his friend, even his father; liis five wives became Hennepin's mothers.
They treated him kindly covered him with a robe made of dressed beaver
skins, ornamented with porcupine quills, rubljed liim down after his journey, and set before him a liark dish full of fish.
As the Franciscan fell
sick, his savage father made a sweating-cabin for him, and after the process
of sweating naked by means of heated stones, he was rubbed down h\ four
Indians.
Thus he was reiuvigorated.
As no mention is made by either Hennepin or the historian of Du Luth
of any planting at these villages, we may be quite sure that they did not
plant, but lived by hunting and fishing mainly, which Avas supplemented
by gathering roots and berries and wild rice.
During the stay of the white men there came four Indians from the far
Avest Hennepin says, "500 leagues" avIio reported the Assiuiboin villages

as only six or seven days' journey to the northAvest. "This Avould place this
branch of the Dakota people, at that time, wathin the present limits of

Minnesota, somewhere east of the

Red

River.

In the month of July the whole encampment of Dakota, numbering

250 men,

men

Avomeu and chikben, started on a buftalo hunt. The Frenchgo with them. But Hemiepin, anxious to make his escape,

Avitli

Avere to

represented that a party of traders, "spirits" or " Avakan men," were to

be sent by La Salle to the mouth of the Wisconsin, and he Avished to meet
there.
The Indians gave them leave to go, but Accau, Avho disliked
Hennepin, preferred to stay among the saA'ages.
They all camped together on the banks of the Mississippi, at the mouth
of Rum River, from Avhicli point Hennepin and Du Gay descended the great

them

MIGRATIONSARGUMENT FEOM HISTOKY.

river in a small

l)ii-cli-])ark

8t. Antliiin\-, for his

Dakotas,

patron

canoe.
saint,

who had preceded

At the

falls, wliicli

they made a portage

175

Hennepin named

iuid saAv half a

them, offering biiffalo-i'obes

in

dozen

sacritice

to

Uijktehi, the great water god.

As they })a(hlled leisurely down the stream by the beautiful bluffs in

month of July, now and then shooting a wild turkey or a deer, they
were suddenly overtaken bv Hennepin's Dakota father, the old savage
this

Akepagidaij, with 10 warriors in a canoe.

alarmed,

f(M'

The white men were soniewhat

to the mouth of the Wisconsin

he told tliem he was going down

who were

be there according to the words of the

found no one at the place named,
and, in a few days, they met them on their return, when the savage father
onl>' gave his son Hennej)in a good scolding for lying-.

to nuriet the traders,

Franciscan.

They

They were

passed on

then near the moutli of the Chippewa River, a short dis-

tance up which a large

chasing buffalo.

i)art}'

and

hunt.

of those with

whom

they had started were

This information was given to the white

Indians as they passed up.

tion,

to

rapidl}-,

for this reason

Hennepin and

Du Gay had

but

men by

little

the

ammuni-

they determined to turn aside and join the buffalo

A grand hunt was

In this })arty they found their former comrade.

The Dakota hunters chased the

the borders of the Missi.ssippi.
on foot and killed them with theii' Hint-headed arrows. At this
When they first saw the white
time they had neither guns nor horses.
men shoot and kill with a gun they called it " maza-wakai}," mysterious
iron.
And, in after years, when the horse came to their knowledge they
called it " shuijka wakay," mysterious (hg.
While they were thus killing the buffalo and drying the meat in the
sun there came two Dakota women into camp witli the news that a Dakota
war i)arty, on its way to Lake Sviperior, had met five " spirits " washeclu )Oij.'
These proved to be Daniel Greysolon Du Luth with f( )ur well-armed
Frenchmen. In June they had started from Lake Superior, had probably
ascended the Burnt Wood River, and from that made a portage to the St.
Croix, where they met this war party and learned that three white men
were on the Mississippi. As this was Du Luth's preempted trading country,
he was anxious to know who the interlopers were, and at once started for
We can imagine this to have been a joyful meeting- of
the hunting camp.
Frenchmen.
The hunt was now over. The Indians, laden with dried meat and
accompanied by the eight white men, returned to their resting place at Kmle
made along
l)uffalo

'

Wasicuij

DAKOTA CxEAMMAR, TEXTS, AND ETHNOGKAPHY.

176

And when

the white men were jx-rinitted to h'ave,

foUowing year they would return witli goods
They descended the Mississippi in bark
to trade for the abuii(hxnt peltries.
At the Falls of 8t. Anthony two of the men tot)k each a l)ut}'al()canoes.
Du Luth greath'
robe that had been sacrificed to the god of the waters.
disapproved of the act as both impolitic and wrong, but Hennepin justitied
As the white men were about
it, saying they were offerings to a fiilse god.
to start up the Wisconsin River they were overtaken by a part)' of Dakotii,
The white men, remembering
again on the war-path against the Illinois.
the stolen robes, were alarmed, but the Dakota ])assed on and did them no

Lake.

witli the

promise

tlu^

autumn came

tliat in tlie

harm.*

These Nadouessioux, or Sioux, of the east of the ^lississippi, whose

we have now formed somewhat, appear at this time to have
been divided into Matantou, Watpaaton, and ChankaskeTou. These are
band names. Hut the headquarters of all was the Mde-wakaij or Tsaij-tamde. From this point they issued forth on their hunting expeditions and
The latter ])enetrated into Iowa and central Illinois to
their war parties.
Lake Superior and Lake Michigan. Sometimes we find them at ])eace with
Then, again, we find the Fox and
the Ojibwa and at war with the Fox.
loway joining the Dakota war parties against the (_)jibwa. The war which
separated the Assiniboin from the Dakota had not ceased at this period,
and the impression is that the sepai-ation had taken jjlace not many years
acquaintance

before they

became known

to history.

Nicholas Perrot Avas sent

charge of the trading interests

the

first

by the governor of Canada, in 1G83, to take

among the loway and Dakota. And in 1689

recorded ])ublic document was signed in which the land of the

Dakota was claimed

French king. In this document Father Marest,

spoken of as missionary among the Nadouessioux,

for the

of the Society of Jesus,

is

and Mens. Le Sueur, to whom we are indebte(l for the next ten years of
was present.
Le Sueur was first sent to La Pointe to maintain })eace between the
Ojibwa and Dakota. And in the year 1695 he erected a trading post on
an island of the Mississipj)i, above Lake Pepin and below the mouth of St.
In the summer of the same year he took to ^[ontreal deleg-ations
Croix.
from several western tribes, including one Dakota, "Teeoskatay"" by name.
This man died in Montreal, and one hundred and fifty years afterward the

history,

Lo Cler<'(i, tli historian of the Sieur Du Lutli, oorroboiates thr storv nf Iliniupin
meeting at Kuil'e Lake.
'

their

Ticskate.

in rojtanl to

MiGUATioxs ai;(M'.aii:nt
writer of

sketcli

tliis

desfendaiits,

heard

Ijeconiini)- iiii])ressed

the hind of

He was
find

tlie

liiiu

chiinicil To 1)c his

Ivivei'.

with the idea that there were vahial)h' mines in

Dakota, Le Snenr ol)tained a royal hcense to work theni.

aseendinj.;-

the

Mississij)])i.

of Dakota in seven canoes,

Le Sueur
intli

who

177

hindered in various ways, and not until the summer of 170(1 do we

him

vancing-

HISTORY.

spokt'U of l)v those

on the Minnesota

tlieii

FR().^[

l)ou<>-ht

up

them

off

as far as the

On the

who were on

30th of July he met

it

tlu-u,

and

loni;-

liiver

he called

afterwards

Pierre."

And

where he

built a trading- post

l)v

war party

with presents and turned tliem liack home.

Galena

of >Septenil)er he entered the month of

blv named

the warpath ayainst the Illinois.

it

tlie

it

tlie

River

?tIino.

Minnesota, or as he

continued to be

Ad-

()n the
])rol)a-

calle(l, tlie

"St.

the 1st of October he had reached the Blue Earth Kiver,

and expected

to

make

his fortune

out of the

hluc earth of its shores.

While Le Sueur was IjuildiiiL;- his stockade on the lUue Earth lie was
by Dakota from the east of tlie .Mississippi, who desired him to
locate at the mouth of the St. I'eter or Minnesota, since the coiuitry of the
Blue Earth, they said, belonged to the western Dakota and to the Iowa and
However, a short time after this Le Sueur was informed that tlie
Oto.
Iowa and )to had gone o\er to the .Missoiu-i Kiver to join tin- )inaha. At
this time it is i-ecorded that the Iowa and )to planted com, liut the Dakota
did not. Le Sueur offered to furnish corn to the latter for planting.
At the beginning of the eighteenth century we have the Dakota
nation, so far as known, describeil by banils. , Some of the names it is now
Some have disappeared or gi\cn place
impossilde to read with certainty'.
to others, while .some of them are old landmarks hv which we can read the
visited

history of their migrations.

Living at that time to the east of the Missis-

were about Knife Lake, were the Sjjirit Lake

perhaps origiVillage (Mdewakaijtoijwaij), Great Lake \^illage (Mataiiton
sippi,

whose

liead([uarters

nally Mdetaijk-toijwaij), AVild Rice Gatherers (Psiij-omani-toijwaij), River

Village (Wat[)atoijwaij), Boat Village (Watomanitoijwaij), Fortitied Village

The AVestern Dakotsi are thus given, viz: Pole Village

Red Wild Rice Milage (Psiijcatoijwan), Small Band Vil-

(Cankaskatoijwaij).

(Canlmasinton

'?),

lage (Wagalespeton

?),

Grand Lodge Village

Great Wild Rice

\'illage

(Psiijhutaijkiij-toijwaij),

Leaf Village (Wahpetoijwaij),

Dung Village (Uijkcekce-ota-toywaij), Teton Leaf Village (WalipetonThis last must be
Teton), and Red Stone Quarry Village (Hinhaneton).
the Red Pipe Stone, and the Dakota who guarded it were doubtless the
\'2
7105 VOL rx
(Titaijka-kaga-toij

.'),

DAKOTA GRAMRTAR, TEXTS, AND ETHNOGRAPHY.

178
Yankton.'

It

i.s

possible that the

"Red 8tone" may

liave sijinitied the

Des Moines River, which was so called.

Tliese hands were all at that time within the present State of Minnesota, and mainly having their homes north of the forty-fifth parallel, except
This
the last, who are said to have been living at tlie Red Stone Quarry.
can be no other than the Red Pipe Stone in the neighborhood of the Big
Le Sueur says the Assiniboin lived on tlie head waters of the MisSioux.
sissippi.

For the next

fifty

years the Dakota appear to have kept witliin their

war with the Ojibwa, and then again in league with

old limits, sometimes at

Already the quarrel l)etween the English

the Fox and Sauk.
and the French had commenced. The Fox took the side of the
English, but were defeated at the port of Detroit and elsewhere, and obliged
For a while it appears
to flee for protection to their enemies, the Dakota.
that the Fox hunted north of the Minnesota River.
The maps made in France about 1750 locate the Dakota, as we have
already seen, partly on the east and partly on the west side of the Mississippi.
They occupied Leech Lake, Sandy Lake, and probaldy Red Lake
At the source of the Minnesota
at that time and for some years afterwards.

them against
colonies

River there

is

put

down

a large lake called

"Lake

of the Teetons."

Big Stone Lake, or fi)r what we now call

l)esides this, these maps
Devil's Lake, in Dakota, may admit of a doubt.
(Thaijktoijwaij)
Yankton
and
tlie
(Titoijwaij)
of
the
Teton^
portion
locate a
on the east side of the Missouri, down in Iowa, whence came the names of

Whether

this

was intended

for

the streams. Big and Little Sioux.

In the "French and Indian war." the Dakota, nation took no part.' But
after the English came into possession of Canada and the French

very soon

ports in the northwest, a

company

of Dakota l)raves visited

They

solicit the trade of the Englishmen.

Green Bay

told the officer in charge that

to
if

up the way to them (the

and they would come and cut them ofi", "as

the Ojibwa or other Indians attempted to shut

Dakota), to send them Avord,

all

Indians were their dogs."

Previous to this time, the "Sioux of the East" had given the
'

Hiqhiiijetoijwai) approxiraatos Ihai)lctoi)\vai).

Nasalizing the "n's" will

make

tliis

number
change

J. o. D.

Perhaps the present IhaTjktoijwarj gens of the Sic^aqgu (Titoi) wai)) see list of Tataijka-wakai)
includes those whoso ancestors intermarried with the Yankton proper, wlipu part of tlie Titoijwat)
-

were neighbors of the Yankton. .i. o. D.

'The only thing I find which looks liko participation at all.
" Fonr Sioux came to ask for a oninuiudant."
in 174G, .lulv ol.
(

is

a record of arrivals at Montreal

MICIIATIONS AIMiiniENTS
of the "Sioux of the

West"

as

"more than

I<^1{():\[

HISTOIIY.

a thousand tepees."

179
It is

added,

"They do not use canoes, nor cultivate the earth, nor gather wikl rice.
They remain generally in the prairies, which are between the Upper ^lississippi and the Missouri Rivers, and live entirely by the chase."
Jonathan Carver, a native of

New

Phigland, was the tirst English

Dakota and added to our knowledge
of their history.
He left Boston in June of 1766, and bv the waA- of Green
Bay and the Wisconsin River he reached the Mississippi at the town whose
name he writes "La Prairie les Chiens," consisting, as he says, of fifty
houses
Tliis was then, and for many years after, the gi'eat fur mart of the
The villages of the Sauk and Fox lie passed on the
Upper IMississippi.
Wisconsin River. The Dakota he first met near the month of the St. Croix.
For years past they had been breaking awa}- from their old home on Knife
Lake and making their villages along down the river. Hence the name of
"River Bands," a terra that then comprised the "Spirit Lake," the "Leaf
Villagers," and the "Sisseton." The Xadouessies of the plains, he says, were
traveler

who

visited the counti-y of the

divided into eight bands, not including the Assiniboin.

Carver ascended the

with a

camp

of Indians.

St.

Pierre River for

some distance and

wintei'ed

In the spring he descended, with several hundred

Dakota, to the mouth of the

river.

When

tliev

came

to deposit their dead,

have been a general place of interment, in the cave, since

called "Carver's Cave," Jonathan claims to have obtained from them a deed
This purchase, however, has never been acknowledged bv the
of the land.
in

what seems

to

Sioux.

Carver found, in 1766, the Dakota at war with the Ojibwa, auci was
had been fighting forty years. Before the year 1800 the
Ojibwa had di'iven the Dakota from what hold they had on the Sandy Lake

told that they

and Leech Lake countrv. As the Indian goods commenced to come to them
u}! the ilississijipi, the}' were naturally drawn doivn to make more permanent villages on its banks. Then two forces united diverted tlie Dakota
migration to the south and the west.

The Cxovernment of the United States, in the year 1805, sent into the
Dakota and Ojibwa countries Lieut. Zebnlon M. Pike, for the pm-poses
of regulating the trade and making alliances with the Indians.
He met
the Dakota first at Red Wing, a short distance above Lake Pepin, and then
The respective
at Kaposia, a short distance below where is now St. Paul.
chiefs were Red Wing and Little Crow.
He also visited a Dakota callage
a short distance up the ^linnesota River, and held a grand council with the
Dakota asseml)led on the point where Fort Snelling was afterwards built.

DAKOTA GKAMMAl!,

180

On

TEXTS,

AND ETIIXOGKAPIIY.

downward

tri]) in tlu' followinii' spring;', h*^ met Wahasliaw's band,

below Lake Pepin. As he ascended tlie Mississipj)i as far as
Leech Lake, and found the country above the Falls of St. Anthon\-, in the
main, occupied by Ojibwa, the inference is that the Dakota had, in the previous years, been driven by their enemies from that part of the country.
One reason for this was, that the Ojibwa were furnished with firearms before the Dakota
A second reason was found in the drawiny- of tlic fur
trade.
And a third was the gradual disajjpearance of the buffaL) in tlie
wooded countr}^ of the Mississippi. At this date tlie Sisseton and Yankton,
were on the head waters of the Minnesota. Delegations of these bands met
Lieut. Pike in the spring, and ])roceeded to a grand cHjuncil at Prairie du
liis

the Kiyuksa,

Chien.

Old men

still

living relate liow the Walijieton, or

they retired iVom the

pitched

tlieir

Iowa, and

tents towards the northwest corner of

Little

Leaf Village, when

the Ojibwa on the east of the iMississippi,

when they returned they

what has been called

River.

liullets of

what

estal)lislied tlieir

Kapids, on the lower

is

now tlie State

of

planting village at

j)art

of the Minnesota

Li about 1810, a portion of them removed up to an island in

l)ig

Stone Lake, and afterwards a larger part settled at Lac qui Parle.
Until after the middle of tliis century, the habitats of tlie Dakota were,
for the Mday-wakan-ton (Mde-wakaij toijwaij), the Mississippi Ei\er from

Winona to the Falls of St. Anthony, and up the Minnesota as far as Shakopee.
The Leaf Shooters (\yahpekute) were on the Cannon River, where Faribault now is; and the Wahpeton (Leaf Village) were, as stated, at the Little
The
Rapids, and Lac qui Parle and the lower end of Rig Stone Lake.
Sissetou occupied the Blue Earth countr\- and the southern

bend of the

Minnesota, while the great body of them were at the villages on Lake
Traverse.

The Yankton, Yanktouai, Cut-heads, and

Titoijwaij

were on

the great prairies to the westward.

When Lieut. Pike maile his tour up the Mississippi, in the years 1805
and 1806, he found much of the trade, in the Dakota and Ojibwa countries,
The tradin the hands of men who were in svmjiatliy with Great Britain.
ers, many of them, were Englishmen, and the goods were British goods.
It is not strange then that, in the war of 181 "2, the Dakota, together with
other Indians of the Northwest, were enlisted in the war against the United
This was brought about mainly by Robert Dickson, a Scotchman,
States.
who was at this time at the head of the ftir trade in this part of the counLTnder his leadership the Dakota, the Ojibwa, the Winnebago, the
try.
Menomoiiie, the Sauk and Fox, and others, were brought into action.

Ml(ii;AT10>,\S AKdlTMENTS

J-i;()M

IllSTOKV.

181

Rock Ishxnd, and at PraiCrow and Wabashaw are

against the soldiers of the States, at Mackinaw, at

rie

du Chien.

Of

Dakota viUages,

the

especially mentioned.

Little

Jo8ei)li Renville, afterwards of

other traders, were the lieutenants of Col. Dickson.

two Dakota men whi

One

during the war.

ke[)t

of these

Lac qni

History

Parle,

tells

and

ns of but

themselves squarely on the American side

was the

special friend

(Koda) of Lieut. Pike,

name being Ta-ma-he, meaning the pike fish. Probably he took that
name as the friend of Pike. He went to St. Louis at the connuencenient
his

of the war, and was taken into the

after the

middk' of

eye, and claimed

It

kota.

called,

great river.
the

employ of Gen. Clarke. He lived until

always wore a stovei)ipe hat. had but one

be the only "American" of

his tribe.

does not appear that the war of 1812 changed the location of Da"^I'hey still occupied the Mississip])i above the parallel of 43i, and

the Minnesota,

were

t(

this century,

and westward.

ceded
In

Government

to tlie

"Lower

title to

Sioux," as they

the land

cast

of the

the Mississippi and iMinnesota Dakota sold to

their claim to the country as far west as Lake Traverse,

1S")1,
all

Li LS37-'38, the

(Tovermnent their

all

A year or two afterwards

they removed to this reservation, and were there until the outbreak of
August, lS(;-_>, which resulted in the eastern Dakota, or those comiu"- under
except a reservation on the Upper Minnesota.

the general name- of Santees, being

nesota.

[)art

all

removed outside of

the lines of Min-

of those Indians fled to Manitoba, and a

now with (Tataijka lyotaijke)

Crow Creek on the Missouri, who

[)art

across the

Missouri, supposed to be

Sitting Bull

part were transported to

afterwards were

permitted to remove into the northeast angle of Nebraska.

This is now the

Santee Agency, from whence a colony of sixty families of homesteaders
have settled on the Big Sioux. Still another portion were retained by the
military as scouts, which have been the nuclei of the settlements on the
Sisseton and Fort Totten reservations.

About what time tlie Dakota in tlieir migrations westward crossed

over the Missouri River, to remain and hunt on the western side, is a question not easily settled. There are \arious traditions of other neighbor tribes,
which indicate pretty certainly that the Sioux were not there nuich over
one hundred years ago.
Dr. Washington Matthews, of the U. S. Army, relates that the Berthold' Indians say, "Long ago the Sioux were all to the east, and none to
the West and South, as they now are."
In those times the western plains
must have been very sparsely peopled with hostile tribes in comparison
'Theso

may

be the Hidatsa, Mandnii. niid Arikara trilios. ,r.

o. d.

DAKOTA

182

GlJAMMAli, TEXTS,

AND ETUNOGUAIMI V.

with the present, for the old meu now Hviug, and children of men of the
past j^^eueration, sa)- that they traveled to the southwest, iu search of scalps,

country where the prairie ceased, and were j;<-()ne from their villag-e
Others went to the north to a country where the sum-

to a

twenty-one moons.

mer was but three moons long.

The French maps of this western country, made about one

liuudn-d

and twenty-five years ago, are, in many things, very inaccurate, l)ut may
be received as indicating the general locality of Indians at that time. In
one of the maps the Ponka, Pawnee, and some of the Oto, together with
Other villages
the Panimaha,^ are placed on the Platte and its l)ranclies.
of the Malia (Omaha) are placed, apparently, above tlie mouth of the James
Dakota River, on the eastern side of the Missouri. The Iowa, the Oto,
and the Yankton and Teton Dakota are placed down in what is now the
or

State of Iowa.

When Lewis and Clarke ascended the Missouri, in tiie autumn of 1803,
they met the Yankton Dakota about the mouth of the James or Dakota
Their village was some distance above,
River, where Yankton now stands.
perhaps aiiout the

site

of

mouth of the Teton or

stood.

Bon Homme.

Little ^lissouri

These were of the Oglala

They met
(^Vakpa

Yr.uA.

the Teton Dakota at the

sica),

where old Fort Pierre

Ti-adition says that the Oglala

were the first to cross the Missouri, and that this was the place of crossing.
The bufhdo were found to be more
At first they went over to hunt.
They returned again. But after several times going and
abundant.
returning tliev remained, and others followed. At the commencement of
this century some Teton were still on the east side of the river, but their
home seems to have been then, as now, on the west side.
As this is the only notice of their meeting Teton on their ascent, we
infer that tlie main body of them were not on the ^lissouri, Ijut far in the
interior.'-'

ARGUMENT FROM NAMES OF NATIONS,

In

all

TRIBES, ETC.

primitive states of society the most reliable history of individuals

Sometimes the removals of a

and nations is found wi'itten in names.
people can be traced through the ages by the names of rivers or places
Skidi or Pawnee Loiiii.
In the winter count of American Horse (4th An. Kop. liiir. Eth., p. 130). Stan(Uuj;-Bnll, a
Dakota, discovered the Black Hills in the winter of 1775-76. The Dakota have of late years claimed
the Black Hills, prohahly by right of discovery in 1775-76; but the Crow were the former possessors,
and were fonnd in that region by the Pouka before the time of .Maninette (i. <., prior to the date of
'

his antograjih

map,

1673).

J. o. D.

MIGKATIOXS ARGUMENT FKOM NAilES.

183

which they have left behind them. The Dakota people, on the other hand,
carry with them, to some extent, the history of their removals in the names
of the several bands.

The Sioux people

"league" or "alliance"
firmed

by

call

themselves Dakota.'

other uses of the

word

word " Xadouessi," or " Nadouessioux,"

Huron, and })erha})s other western Indians,

the

is

said to

"Dakota" means
meaning is conThe name Sioux, on the

And

in the language.

other hand, was given to them b\' their enemies.

Nottaway, which

f hey say

they being aJlkd bands.

mean enemy.

is

this

In the preceding account

The
Nadowe or

of frequent occurrence.

called the Iroquois

Because they were ever on the

war-path, as were the Six Nations, the Dakota were styled the Iroquois of
the West, and,

f<ir

distinction's sake,

were called Nadouessioux, enemies.

The last })art of tlu' word stuck, and has become a part of their historv.
The Ojibwa, it appears, called the Dakota by the name of Bwaij, which
comes out in tlie name Assiniboin, Stone Dakota; and a small band, or
family, of

tlie

Canada.
Sinnt Lake

Assiniboin are called Stoneys, living in the Dominion of

We have seen

that Du Lutli and Hennepin lii-st

Dakota on the islands and shores of ]\Iille Lacs,
which was their Mde-wakaij, and hence the name Mde-wakay-toi;waij.
This name has come down through more than two centuries, and still
attaches to a portion of the peojjle, and is abiding evidence of their having
lived on the head of Rum Rivei".
Not long after their first discovery Ijy white men, if not at the time, a
portion of this same l)and of Dakota were called Matanton, which name
appears to be a contraction of Mde-taijka-toijwaij, meaning Village of the
Great Lake. This was only a designation given to a portion of Mille Lacs.
Before the end of that century these people began to make their villages
along down Rum River, and perhaps also on the Mississippi, and so obtained the name of Wakpa-atoijwaij, Village on the River.
But, after one
hundred and fifty years, this, with the name preceding, passed out of use.
As prevTious to this time tlie Ojibwa had contented themselves with
the shores of Lake Superior, Ijut were now getting an advantage over the
Dakota in the first possession of firearms, we find the Dakota, who pitched
tlieir tents westward and northward, toward Leech Lake and Sandy Lake,
earning the name of " Chonkasketons " (Caijkaske-toi)waij), Fortified VilVillages.

visited the villages of the

la the Teton dialect this

is

Lakota.

DAKOTA GltAMMAK, TEXTS, AND ETHNOGKAniY.

184

From
made wooden
Some of
la(jes}

the

name we

read that tliey were in a wooded country and

protections from the assaults of their enemies.

the famihes apiicnr to have

made

the o-atheriny of the wikl

and so for a century or more we tind tliem

known as tlie ^'ilhv^es of Wihl Kice Gatherers.
When tlie Frenchmen, in 1080, joined the buffalo hunt of the Dakota,
the\- remarked that they killed them with stone-headed arrows and cut up
The sharp flint stone iised for this purpose
the meat with stone knives.
rice in tlie hikes a si)ecialt\

they found on the banks of the Thousand Lakes, and hence the name t>f
" wakaij," or mysterious.
And fro.m this fact also they called the lake, or
it, b\- the name of " Isaij-ta-mde," Lake of Knives, or Knife Lake.
From living' there the whole of those eastern Sioux were called " Isaij-ya-ti"

a part of

Knife Dwellers

which has been modified

to

For a century or more past there has been included

in this

name The

Leaf-shooters (Walipekute), and also Leaf Village (Wahpetoijwaij).these last-named bands continued to dwell, for the most part, in the

Both

wooded

names indicate. In the list of Dakota liands furnished h\

Le Sueur, about the beginning of the eighteenth century, the Wahpatons,
or Leaf Villages, are classed with wiiat was then called " The Sioux of the
West," And a somewhat singular condjination occurs in the name ''Wahpeton-Teton," indicating that some of the Leaf Village band had l)ecome

country, as their

" Dwellers

on the

Prairie."

Other names of divisions

at that period,

"Dung

such as "Great Wild Kice Vil-

etc., have gone into disuse.

what families they belonged.
Two hundred years ago, the Dakota nation was said to consist of seven
Council Fires. Of these we have already spoken of three, viz: Spirit Lake
(Mdewakaijtoijwaij), Leaf Shooters (Walipekute), and Leaf Village (Wahpe-

lage,"

Nor

"Grand Lodge

is it

Village,"

Village,"

possible, at this time, to discover to

toijwaij).

SISSETON.

Coming next
is

to these is the Sisseton

band.

The meaning

of the

name

not quite clear; but Mr. Joseph Renville, of Lac-qui-parle, in his day re-

garded as the best authority in Dakota, understood

'

Another vevsion of this iiamo is " Bravo-hearf.s," as if from Caijte,

See testimony of Rrv. A. L. Hijigs in foot-uoto on pp. 15'.l, 1(50.

it

heart,

to

mean "Swamp

and kaska,

to bind.

MKIKATIONSAEGUMENT FEOM NAMES.

This well accords with the

Villaii-e."'

e:u-ly history,

185

which places them

In

From the liead waters of the Mississipjji

marshy parts of the country.
the}- journeved southward to the country of Swan Lake and tlie Blue Earth,
aud aljove, on tlie Minnesota River. Here' they were found early in the
eighteenth centur\', and liere a portion of them still remained until after
But the great body of them had removed up to the Lake Traverse
1850.
The great Sisseton chief of those times was
re.o-ion before the war of 1812.

the

Since
(Wakiijyaij duta), still spoken of by his descendants.
18G2 the Sisseton live on the Sisseton and Wahpeton Reservation, and at
Devil's Lake, both of which are in Dakota.

Red Thunder

YAMCTON.

The

Ihaijktoijwaij,

now

shortened to Yankton, were the "Villages of

The "End," or "Border," a[)pears to have been that of the

the Border."
wooded country. Connected with them, and to be treated in the same category, are the

YANKTONAI.

They were both

is,

century

Borderers.

The name

of the latter (Iliaijktoijwaijna)

simplv a diminutive of the former; but for more than a

the distinction has been recogpossibly more than two centuries

in the Dakota,

)tlier divisions
Assiniboin l)ranched off from the Yanktouai.
One
of them, reaching down to the present time, are the Saut.nee'- (or
the
Siders?), the Cut Heads (Pabakse); Kiyuksa or Dividers; Breakers of

nized.

The

law; the Pine Shooters (Wazikute), and the Huijkpa-tina, or Hoonkpatee.

The same word
This last name is explained in other parts of this volume.

found in the name of one of the Teton divisions, now become somewhat
notorious as the robber band of " Sitting Bull," viz: The Huykpapa, or, as
Both of these bands have for many
it is incorrectly Avritten, Unkpapa.
years roamed over the Upper Missouri country one on the east and the
The name of "Pine Shooters," by which one
other on the west side.
still called, they brought from the pine country
is
Yavds.tonai
the
division of
of Minnesota,^ and must have retained through at least two centuries.

is

As the Y^ankton, who now live on the Missouri River,

Agency, claim to have been placed by the Taku Wakaij

at the

Yankton

as guardians of
chapter,

p.
For another explauatiou of this term, see " Sisitorj-svai) " iu the preceding
'The Saijoua. See p. 161, footnote. J. o. i).
Yankton
the
Quarry,
Stone
Pipe
Great
found
the
ancestors
^The (nuaha say that when their
Ja-aja uikaci'>ga, or People
dwelt east of them iu'the forest re-ion of Minnesota, so they called them
of the lorest. See 3d Rep. Bur. Eth., p. 212. J. O. n.
I

1.58.

DAKOTA GEAMMAE,

186

TEXTS,

AND ETHNOGEAPllY.

great Red Pipe Stone Quarry, there is scarcely a duul)t hut that they
were the "Village of the Red Stoue Quarry" mentioned in Le Sueur's

tlie

Fifty years after that,

eniuneration.

maps about

mouth of

we

find

them placed on the French

the Little Sioux River.

In those times they

hunted buffalo in the northwestern part of Iowa and down the Missouri to
its mouth and up to their present location or aljove, and eastward over the
James River and the Big Sioux to the Red Pipe Stone, where was the gaththe

erino- of the nations.^

These have been known

two hundred years and how much longer

on the Prairie." The full name was ThjtaPrairie dwelling, contracted now into Titoijwaij, and commonly

we know
fo'jnroj,

not

for

as "Dwellers

written Teton.

As we have already
at the

seen, the French, in their maps,

made

a great lake

head of the Minnesota River, which they called " Lake of the

The name

Tetons."

gives us nothing

more than

Inhabitants of

the

There is abundant evidence that, as far back as our knowledge of

the Dakota Nation extends, the Teton have formed more than half the
tribe, and causes have been in operation Avhicli have increased their number,
while in some cases the more eastern bands have been diminished. The
buffalo hunt has always tended to increase tlie Teton somewhat by immigration; and by furnishing a sup])!}- of wild meat their cliildren have grown
uj), while many of those who came to use Hour and pork have died off.
The
late wars of the Minnesota Dakota with the whites have operated in the
same way.
As the result of the massacre of Spirit Lake, on the border of Iowa, in
the spring of 1857, a large portion of the small band of Leaf Shooters,
under the leadership of Iijkpaduta's family, have disappeared from the east
of the Missouri and become absorbed by the Teton.
The same thing is
true of hundi'eds of those engaged in the massacre of 1862. While a large
number fled north into the Dominion of Canada, others, in 1863, crossed
Prairie.

Near the mouth of the Missouri, where in quo of its beads it approaches the Mississippi, is a
place called Portage des Sioux.
Here, evidently, the Dakota, a century ago, carried their canoes
across from one river to the other, when ou their hunting and war expeditious. This fact quite agrees
'

with what

we

are told of their

war parties descending the Mississippi two centuries

.ago, to

attack

the Illinois and Miamis.

The Yanktonai passed over

Upper Minnesota, and from thence, and from the Red Rivet
of the North, they have journeyed westward to the Missouri, led on by the buffalo, from which they
have obtained their living for more than a century and a half. Thus they have occupied the country
as it was vacated by the more numerous of the " Seven Council Fires."
to the

MIGKATIONS ARGUMENT FKUM NAMES.

the Missouri and joined the various

uorthem

187

divisions of the "Dwellers

on

the Prau-ie."
It is

curious to find the

and family

tribal

divisions.'

number seven occurring so frequently in their

Of the whole trilje there were seven bands

Lake lind there were seven Aallages, and

Dakota Nation there are still seven divisions or

or "council fires;" of the Spirit

body

of this great

of the

subgentes.
pii-.^t.

Tlie Brules:

Thighs."
to

They

occupv,

Fort Thomjison.

Tliis is the

French translation of Sicaygu

at present, the

The

mouth of Makaizite

origin of this naTue

is

One

story

that the

is,

name

Kiver'-

uncertain.

divided into Uplanders and Lowlanders.

Second.The Two Kettles, or Oolie noijpa, literally,

"Two

" liurnt

and up

They

are

Boilings:"

originated in a time of great scarcity of pro-

when the whole band had only enough of meat to put in two
The present headquarters of this band, as well as of the two that
kettles.
follow, is at the Cheyenne Agency and at Standing Rock, on the Missouri.
Third. The Minnekanjoo: The full name is Miui-kaqye-wozupi
(Water-near to-plant), " Planters by the Water." We ask, "What water?"
Thev do not remember. It looks very much as though the name had a
visions,

possibly
The

Minnesota more than a century ago.

Sans Arcs: This is the French translatii>u of their t)wn
name, Itazipco: which written in full is, Itazipa-coday, "Bows without" or
"No Bows." It is easy to imagine a few families of Dakota appearing, at
some time of need, without that necessary implement of the chase and war,
and so, having fastened upon them a name, which they would not liave
histor\-

in

puarth

chosen for themselves.

The Uglala, or Ogalala. meaning Scatterers: This name emFift]),

bodies the peculiar characteristics of the Teton dialect of the language,
"1."
\'iz: The frequent use of the hard "g" and the
Sixth.The Black Feet, or Siha sapa: This band of the Western
Dakota nuist not be confounded with the Black Feet^ of the mountains,
The Oglala and Black
wliich are connected with the Piegans and Bloods.
Feet Dakota mainly constitute the camps of S[)Otted Tail and Red Cloud.
But the bands are all a good deal mixed up by marriage and otherwise.
The Huqkpapa: This band has for many years roamed over
Seventh.

ij., seven
iiiauy exaini>les of the use of mystic uumbers .among cognate tribes, c.
article on this sub(4+3), /OKI-, ten (7+-:?). imdre (4x3), ami, in Otaion, five. I hope to publish an
See "A study of Siouau Cults." in 11th An. Kep- "f tlie Uiiector, 15ur. Ethu. J. o. l>.
ject.
o. D.
^Froui maka, larlU, aud izita, to smoke, i. e., the White Earth Kiver of South Dakota. J.
'

'

have found

Sik'-slk-a.

DAKOTA GEAMMAR,

188

TEXTS,

AND ETHNOGEAl'HY.

Upper Missouri.
The war of 187C made it somewhat
war chief "Sitting Bull," or "Sitting Ikitfalo," as Tataijka
be translated.

the ('oinitry of the

notorious under

its

iyotayke ought to

This

article,

on the Migrations of the Dakota, will not lie ((unplcte,

The Dakota family, as sIkiwu

v/ithout a brief notice of the affiliated tribes.

by

similarity of language,

is (juite

extensive.

ASSINIIJOIN.

Evidently the

I.

themselves,

first

to

the Assinihoiii

is

Dakota Nation.

claiin
trilie.

Their language

oiu-

attention,

outside of

indeed they are

tlii'

Dakota

a part of the great

from the Dakota in general,

In our historical narrative of the Dakota, we found tlie knowledge of the Assinil)oin coniini;- to
white people at the same time, and along with that of the Dakota proper.
More than two centuries ago Assinihoin and Dakota met the Frencli traders
at the head of Lake Superior.
The Assiniboin are said to have ])roken off
from the Pine Shooters (Wazikute), a branch of the Ihaijktoijwaijna.
At that time the split, by which tliey i-anged themselves as a separate
people, appears to have becui a recent tiling.
The luvme "Bwaij," applied
by the Ojibwa to the wliolc Dakota people, fastened itself on that Itranch.
differs less

than the dialects of the Dakota do from each other.

ai-e Stone Dakota.

And at the jiresent time, we have information of
a small family of the Assiniboin people living on the Saskatchewan, which

They

by

goes

the

name

The name given

of Stonies.

to the x\.ssinil)oin

li\'

the

Dakota is Ilohe,' the origin and meaning of whicli are in the darkness.
At the time we first learn anything of the Assiniboin, they appear to
have been occupying the country of tlic Red River of the North, probably
both on the eastern and western side.
Their migrations have been northAljout the middle of the seventeenth century a
ward and westward.
French pilot, by name Grosellier, roamt'(l into the country of the i\.ssiuiboin, near Lake Winni))eg, and was taken by them to Hudson Hav.
In
1803 Lewis and Clarke met Assiniboin at their winter camp near where
Fort Stevenson now is.
But their movement westward seems to have been
mainly farther north uj) the Assiniboin and Saskatchewan rivers.
At present they are found in the neighborhood of Fort Peck, on the Upper Mhbut the most of them are within the Dominion of Canada.

som-i,
'

to

I'rouoiiULCil

mean

'

Ueliuls."

ho -Uay.

J. o.

I).

Tlicrt' is .ilso

:i

Ilnlie ijous

among

tUo Siliasapa Titoijwai).

Hohe

i.s

said

MIGRATIONS AKGUMEST FKOM

NA.^IES.

189

WINXEHAUd.

Two centuries and a third ago the French traders and missionaries
from Montreal and Quebec came in contact with tlie Puants, livin<>- on the
"Bay of the Puants," now Green Bay, in Wisconsin. Tliese Indians were
caHed Winnc^pekoak, or "People of the fetid water," l)y tlieir Alyonkian
neighbors; l)ut their name for themselves is Hotrangara, "People of the
Original Speecli,"' modified to Hotaijke by the Dakota, and Ilu^anga l)y
the Omalia and Poiika, though these modified

names

signify

"Big Voices"

in their respective languages.

The Winnebago lauguage

not l)ut tliink that less than

is

closely

allii'd

to the Dakota.'

thousand years ago they were

One can

a jjart of the

same people.

Thev mav havo separated at an early period from these cognate tribes,
and even reached " salt water," whence their Algonkian name. Examples
of such separation are found in the Biloxi of Mississippi and the Yesa" or
Tutelo, formerly of Virginia and Nortli Carolina, now in Canada.
Ihit, contiuing ourselves ti> historVi two centuries ago tlie Winnebago
were on Lake Michigan. During the eighteenth century they had drifted
In 1806 Lieut. Pike met the Puantsslowl\- across the State of Wisconsin.
In the war of 1812 the Winnebago, with
witli the Fox at Prairie du Cliien.
tlie triljes of the Xortliwest generally, ranged themselves on the side of tlie
British.
While a small portion of the trilie remained in the interior of Wisconsin, the majority were removed across the Missis.sippi into Iowa and
Thence they were taken
located on Turkey River about the year 1840.
up to Long Prairie, in Minnesota. Not being at all satisfied with that
countrv, thev were again renioved to what was to be a home in Blue Earth
Couutv, bark of Mankato. Thev were sup[)osed to have hail some sympathy
with the Dakota in their outbreak of 18(j2, and accordingly they were
(a[)tured Dakota, in the spring following, to the Missouri
Their location at Crow Creek was highly distasteful to them, and,
accordingly, the}^ made canoas and floated themselves down to the Omaha
Reservation, in Nebraska, on a portion of which the Government arranged

removed with the

River.

have them remain.

It should l)e mentioned that the Winnebago were largely engaged in
Forty-eight were present in 1757 at the
the French and Indian War.

to

o. D.
See "Coiiiparativo Pliuaology of Four Simian Lauguagcs," iu Smithsou. Kept., lS8:i.
TUe name Puants means Stinkers. There is no doubt but tliat tbe French trailers at iirst
But it is believeil the.y were in error, and
unilerstodd the name Wiuneb ago to mean stinking water.
that its proiier meaning is salt water.
'

.i.

DAKOTA GKAMMAll, TEXTS, AND ETHNOGPwlPIIY.

190
l)attl('

of Ticonderoga, together with hirge

numbers of the

()jil)\v;i

ami other

Western bands.

OMAHA AND PONKA.

These

tribes

have a common

The

Osage, Kansa, and Kwapa.

dialect
first

and are closely related

are the

Maha

to the

of the old French

The

five tribes form the (/liegiha (or Dhegiha) group of the Siouan
According to their traditions, their ancestors dwelt east of the
When they reached the
)]uo and Wabash.
Mississippi River, on the

maps.

family.

mouth of the Ohio, part went down the Mississippi, becoming the Kwapa
(U>[aqpa, ITgaqpa), or " Down-stream People," who afterwards met De Soto.
Tlie others ascended the Mississippi; hence the name "Up-stream People,"
or U-ma"-ha" (Umayhaij), now Omaha, applied at first to those who subsequently became four tribes (Omaha, Ponka, Osage, and Kansa).. Another
separation occured near the mouth of the Osage River, where the Omaha and
Ponka crossed the Missouri, and went north, being joined on the way by a
kindred tribe, the loAva. These three wandered thi-ough Iowa and Minnesota till they found the Great Pipestone Quarry, where they made a settlement.
At that time the Yankton (perhaps including the Yanktonnai)
dwelt in a wooded region near the source of the Mississippi, being called
" People of the Foi'est" by the Omaha and Ponka.^
The three tribes were finally driven off by the Dakota, wandering
westward and southwestward till the}' reached the Missouri River, which
they followed as far as the mouth of White P^arth River. There the Ponka
left their allies, ascending the White Earth River till they drew near the
Black Hills, which they found in tlie possession of the Crows. Retracing
their course, they joined the Iowa and Omaha, and all three went down
along the southwest side of the Missouri River till the Niobrara was reached.
There was made the final separation. The Ponka remained at tlie mouth
of the Niobrara; the Omaha settled on Bow Creek, Nebraska; the Iowa
went beyond them till they reached Ionia Creek (probably lotva Creek at
first), whei'e they made a village on the east bank of the stream, not for
from the site of the present town oi Ponka. The subsequent migrations of
these tribes have been given in the paper mentioned in the preceding footnote ('), as well as in the Third Amiual Report of the Bureau of Ethnology
(p.

The

213).

quette's time,

tlu'ee tribes

occupied different habitats as far ])ack as Mar-

and they are thus located

The migrations oftbe Kausa, Kw.apa, Osage,

in his autograpli

map

of 1673.

have been tre.ated Ijy the editor in a recent

paper. "Migrations of Siouan Tribes," which apoe.ired in the American Naturalist for March, 11S86
(Vol. 21', pp. 211-222). See "Omaha Sociob..r\ ," i-i the Third Ann. Kept, of the Director Bur. Kth..
'

l)p.

211-213.

J. o.

D.

etr.,

i^IIGltATIONS AEGUMENT

FROM NAMES.

191

1S()3, Lewis and Clarke made their voyage up the Missouri

Mountains, they found the Ponka (Poncara) near tlieir
Rocky
aud across the
They say, "The Maha (Omaha) were associated with
present location.

When,

them

in

But the Omaha were there only on a visit.

not lived together for many years prehad
quite certain that they
The Omaha were in northeastern Nebraska, south of Sioux
to this.
for nuitual protection."

It is

\'ious

City, Iowa.

IOWA AXD OTO.

The two

tribes

Iowa and Oto are associated

because they are

liere

mentioned togetlier by Le Sueur, in 1700, as having, previous to that time,

had the occupancy aud the Ininters' right to the country of the Blue Earth
They appear to have retired l^efore the
and of southern Minnesota.'
aggressive Sioux down tlie DesMoines into central Iowa, the Oto going on to
While in possession of tlie country of
tlie Missouri and down into Kansas.
having hunted on tlie St. Croix, in
their
of
notices
the Bhie Earth, we have
northern Wisconsin. It is also stated, which appears to be a matter of

from the commencement

which
EnemiesOur
means,
which
Unktoka,
the
called
Croix,
St.
of
the
south
dwelt
Ten Iowa warriors were present at the battle of Ticonderoga.
There are, near the Minnesota River, old fortiiications, or earthworks,

tradition only, that at a

much

later date, not far

of the present century, the Iowa, in war, cut off entirely a small tribe,

whicli

were probably made by

tliese tribes to protect

themselves against

found a few miles

above the mouth of the Yellow ^Medicine River. But possibly this was an
of Dakota
old Cheyenne fortification, which would seem to lie the reading

tlie

incursions of the

more powerful Dakota.

One sucli

is

tradition.

MAXDAX AND HIDATSA.

These two small
with the Ree.
l)er less than

They
40l).

tribes live together at Fort Berthold in connection

are both small tribes.

The Mandan

Years ago they numliered

many

at present

num-

more, but wars and

smallpox have almost annihilated them. From rather a remarkable fact,

they
that many of this people have sandy hair, it has been affirmed that
Catlin.
George
colony.
Welsh
lost
be
a
to
supposed
origin
are of Welsh
The Otn did
'This must have been long before 1673, the date of Marquette's autograph map.
and Ponka. a.eordnot accompany the Io-a, P..nka, and Oai:iha. They were first met by the Omaha
D.
ing to .Joseph La Fliche, on the I'latte River in comparatively recent times. J. o.

J)AK()TA

112

the

GUAMMAU, TEXTS, AND ETIINOGKAPHY.

Indian portrait painter, takes this view of

celel)nitc'il

iuul affirms that their huiguao-e bears

The

Maii(hiu

by

nn(h3rground

tradition of their origin

The

a great hdve.

through the crust of the earth.

by

parentage,

tlieir

more than a Hkeness

to the

Welsh.'

ages ago tliey

li\cil

roof of a grapevine pushed itself

tU>\\\\

is,

tliat

One by one they took

hold

oi'

and

it

coming out into the light of <lav. 1)V and b\- a

very fat woiuan took hold of it and the vine broke, leaving the remaiiKlcr
of the IMandans by the lake underground.
Could this legend have anv
cliuihcd uj)

help,

its

coinicctiou with a passage over the ocean?

Kver
Upper

have been known

since they

to the whites they have liNcd on

In the winter of 1803-04, Lewis and Clarke \vintere(l
near their villages, only a short distance below where they now are.

the

The

Missouri.

Ilidatsa are better

There

Ventres.'-

is

known h\

no apparent reason

the

names Minnetaree and

why

the latter

(Jros

name should have

been given them l)y the French. Minnetaree means "over tlie water," and
to them when they crossed the Missouri, coming as the\' did from
the northeast and crossing to the southwest.
The\' number about 500.
Tliese Hidatsa have often l)een confounded with the "Minnetaree of the

was given

Plains," or

"Gros Ventres," who JK'long to another linguistic tVimih'.

and Maudan belong to the Siouan or Dakotan tamilv.

l)oth the Ilidatsa

Wliethei-it
for

is

tribe can

common

from the

some other

reason,

it is

likeness to the tongue of

a remarkable fact that

many

tlieir

enemies, or

persons of each

speak Dakota.

ABSAROKA

oi;

CKOW.

and the Ilidatsa speak dialects of the same language. It is

Amahami, now extinct, were a branch of the Absaroka.
When the Ponka reached the Black Hills countr\-, several luuidred
This

tril)e

said that the

years ago, they found

included the region

it

in the i)ossession of the

now known

Absaroka, whose

as the western part of

liabitat

Dakota (south of

tlie

Missouri River) and the eastern part of Montana.

I have made a careful examination of the Mandau vocabularies of Kip)), Hayden, Wled, and
The following conclusions have been reached: (1) The Mandau is clo.sely relafed to the
Wiuucbago, Iowa, Oto, and Missouri dialects. (2) The fancied reseml>lanee to the Latin, based on
what was thought to be "sub" in three compound nouns, has no foundation. Suk, suke, k.shuk, or
'

others.

k.shuke

means

' /)"((/

small.

Paunch

j. o. D.

((Jros

Ventre) must have referred to a buffalo paunch over which a quarrel arose
and Crow. See Kihatsa in Matthews's Ethuog. and I'hilol.

resulting in the separation of the HiJatsa

of the Hidatsa Indians.

J. o.

D.

M1(;KATI()XS AKGUMENT

FKOM NAMES.

193

OSAGE, KAXSA. KWAPA. AXD, MlSSOrHI.

All these tribes belonji" to the Siouan stock.
The Missouri, who call
themselves Nyu-t'a-tci, speak a dialect allied to those of the Iowa and )to,
while the dialects of the others are related to that of the (^lualia and Ponka.
(

The

(Jsage connect themselves

by

The

tradition with the haivcys.

tirst

Osage was hunting on tlie prairie all alone. He came to a

beaver dam, where he saw the chief of all the beavers, who gave him one of
father of the

daughters to wife.

his

From

this alliance

sprang the Usage.^

ARIKAI.'A ol; KUKAK'EE.

This
heretofore

tribe,

commonly

counted

as

called

Kee and sometimes Pawnee, has been

the Dakota familv.
But the Ree

belonging to

language, as spoken at Berthold, a})pears

and indeed to be radically

without doubt we nuist deny them
Dakota-,

l^ut the Ree, the

to'

place in

northern branch of the

Pawnee

and probably separated

now at Fort Berthold, nummany \-ears intermingling with

tril)e

bering more than 1,000 souls, have l)een for

the Dakota,

have no resemljlance to the

its construction.
So that,
the Dakota linguistic familv.

different in

from

their southern

proper, on account of an intrusion of the Dakota.'-'

kindred,

the

In 1803 Lewis

and Clarke found the Ree on the Missouri River, near the moutli of Grand
River.

SHAYENXE OK CIIEVENNEE.
This name is variously written. The tribe comes into the same category as the last named Ree and Pawnee. We can not admit them into
the Dakota linguistic family.
The name they bear is of Dakota origin, by
whom they are called "8ha-e-a-na."' Sha-e-a,* in Dakota, means "to tafk

red," that

bly

that

is,

unintelligibly, as " 8ka-e-a"-'

is,

to

interpret.

means "to talk white" intelligiThe Shayenne language then, we under-

is not like the

Dakota.
But, though sometimes enemies of the
Dakota, they have more generally been confederates. Two hundred years

stand,

This is probably the tradition of part of the Osage, the Beaver people, not that of the whole
See " Osago Traditions " in the Sixth Ann. Kept, of the Director Bur. Eth., pp, ST.'i-SOT. .r. o. u.
-According to Omaha tradition, the Ree and Skidi (or Pawnee Loups) were allies of the Winnebago and the ancestors of the Omaha, Ponka. Osage, Kansa, Kwapa, Iowa, etc., when allthe.se people
dwelt east of the Mississippi. It is donbtfnl whether the Ree were ever neighbors of the Grand, Republican, and Tapiiage Pawnee, since tlie latter have been west of the Missouri. The latter conquered
the Skidi, with whom they do not intermarry, according to Joseph I a Fleche, formerly a head chief
of the Omaha. The Skidi met the three southern Pawnee divisions at a comparatively late date, according to Pawnee tradition. If all five were ever together, it must have been at an early period, and
])robably east of the Mississippi River. J. o. i>.
'

tribe.

'Sa-i-ye-na.

710.J VOL IX

lo

\Sa-ia.

'

Ska-ia.

DAKOTA GRAMMAR, TEXTS, AND ETIIXOGRAPHY.

194
Ago,

or thereal)()Ut8, the .Sliayemie village

was

iicai-

the Vclldw

Medicine

From thence,
River in Miiuie.sota, where are yet vivsible ol<l earthworks.
according- to Dakota tradition, they retired before the advancing Dakota,
and made their village between Big Stone Lake and Lake Traverse. Their
next remove appears to have been to the sonth bend of the ( 'heyenne, a
branch of the Red River of the North. The fortification there is still very

While there they seem to have had both the Ojibwa and Dakota
Bloody battles were fought and finally the .Shayeniie
This is supposed to have been about one hundred
retired to the Missouri.
After that time the Dakota became friendly to them.
years ago or more.
The Shayenne stopped on the east side of the Missouri and left their name
Soon after they crossed over and took possession
to the Little Cheyenne.
There they were, hunting out to the
of the country of the Big Cheyenne.
Black Hills, in 1803, when Lewis and Clarke ascended the Missouri.

plam.

for their enemies.

H A P

T E K

III.

GENS AND PIIRATRY OF THE DAKOTA.

TIIK. (JKNS.

In tlie Dakota Nation the man is tlic head of the t'amilv: the woman
was not considered worthy ot honor. No Dakota woman ever aspired to

be a

cdiief.

The

cliiet'tainshi})

descended from
But

eldest son takinn' the precedence.

woman was an

ecjual factor

in

with the man.

tlie

hither to his sons, the

makinu' up of tlie (/cw*- the

Thus a idiild counts his father's
tlie

and his father's sisters all aunts; while his mother's

Hence,
sisters are all mothers, and his mother's lirothers are ouW uncles.
a man's brother's cliildren are counted as his own children, and liis sister's
)n the other hand, a woman's sister's
children are neplieAA's and nieces.
brothers

fathers,

all

children are counted

nephews and
tlie

nieces.'

generations.

custom.
gether.

This

The

by her

is

as children, while her Iwother's children are

Tliese

same

distinctions are carrieil

the gens, but there

is

lacking the totem to bind them to-

system

real foundation for the totemic

kota as well as the Iroquois, in the names of

mythical animals,

down throuy'li
bv Dakota

In this cinde intermarriages are not allowed

liut

the system

was never

men

exists

among

carried to ])erfection.

times indeed a village was calleil through generations after the

clan, as Black Dog's, Little

the Da-

often being taken from

.Some-

(diief

of the

"row's, etc.

IHE PHi;Ari;v.

Among

the eastern Dakota the Pliratr\- was never a jiermanent organi-

zation, but resorted to

as

war

on special occasions and

for various piu-poses, stich

or buffalo hunting.

THE

TIYOTIl'I.

The exponent of the Phratr\' was the '"Tivotipi"' or Soldiers' Lodge.

meaning is the " Lodge of Lodges." There were jilaced tlie bundles of
black and red sticks of the soldiers. There the soldiers gathered to talk
and smoke and feast. There the laws of the encampment w^ere enacted,
Its

'See Kinship System of the

Omaha

in

3d Auu. Rept. of the Director, Bur. Eth., pp. 252-258.

.(.

I'Jo

.i>.

DAKOTA

196

GRx\.MMAE, TEXTS,

AND ETHNOGRAPHY.

they were published by the camp crier. It is saiil that

camps of the Prairie Dakota, the real buffalo hunters, the Soldiers'
Lodge was pitched in the center of the circular encamjiment. This area
was called ho-co-ka; and the gateway of the camp, which was always left
The encampment was then in the
at the front end, Avas called ho-a-na-pa.

Hud

iVoiu theiK-e

in the

form of a horseshoe, or, jnore properly, in the form of the liorns of a bufThe ends of the horns
falo cow, which turn inward toward each other.
were called " Huij-kpa," from '' he," a horn, and " iykpa," small end. Hence
those camping at these ends of the horns would be called " Huykpa-tina."
And hence the name of two of the gentes, whicli have developed into larger

Dakota Nation, viz., the Huijkpatina and the Huykpapa.

While, within the historical period, no political organization has been
known to exist over the whole Dakota Nation, the traditional alliance of
clans of the

the "

Seven Council Fires

" is

perpetuated

in-

the

common name

Dakota.

FELLOWHOOD.

was potent both for good

and which is going into desuetude, was that of fellowhood.
Scarcely a Dakota young man could be found who had not some special
This was an arrangement of giving tliemselves to each
friend or Koda.
They exchanged bows, or guns,
other, of the David and Jonathan kind.
sometimes the entire ecjuipmeiit. In rare cases they exchanged
or blankets
What one asked of the other he gave him; nothing could be dewives.
This arrangement was often a real affection, sometimes fading out
nied.

One

and

of the customs of the olden time, which

for evil,

as the years pass by, but often lasting to old age.

In order to exhibit properly and as fully as

and individual

man

life, I

may be Dakota

will here introduce a ])en [)icture of a

national

very prominent

of the last generation.

STAXDING BUFFALO.

In connection with Standing

r)utt'alo,

the last great cliieftain of the

Sisseton Dakota, will be found a descri])tion of the

referred

"Tiyoti})i," already

to.

Ta-taq-ka-na-zii], or Standing Buffalo,

was the son of The

hereditary chief of quite a large clan of Sisseton Dakota.

Orjjhan,

and

Their planting

])lace,

before the outbreak in lS(i2, was in that rich and beautiful valley

which

lies

with the

between the head of Lake Traverse, wliose waters comnuniicate

of the North and Big Stone Lake, through which the

Red River

GENS AND I'HKATKi' OF

Miuuesota River runs
the two lakes,

ti)

the Mississippi.

now known

TilE

DAKOTA.

Tlirouuh

this

197

isthmus, between

as Brown's Valley, the ^linnesota, as

it

comes

winds its way.

As soon as Standing Buffalo had come to man's estate, or when he was
probably about twenty-five years old, the father fd^dicated his chieftainship
Henceforth he wore his lather's medals, carried his
in favor of his son.
As
father's papers, and was the recognized chief of his father's people.
already stated, the Dakota custom is that the rank and title of chief descend
from father to son unless some other near relative is ambiti(.)us and influential
enough to obtain the place. The same is claimed also in regard to the rank

down

in small streams out of the

!oteau,

is more dependent on personal bravery.

At the time of the outbreak Standing Buffalo was a man in middle life.
He was tall and well-featured rather a splendid looking Dakota. Previous to 1852 he and his people received no annuities, but raised a good deal
Still they depended chiefly, both for food and clothing, (mi the
of corn.
buffalo, and much of the year they spent in the chase.
Althouo-li consrreg'ating- in vast herds on the great ijrairies and moving

of soldier or brave, but this position

in certain directions with a great deal of apparent force, the buffalo are

And hence the Indians find it necessary

hunt bv regulations which must be enforced. In this necessity probably originated the Ti-yo-ti-pi, or so-called Soldiers' Lodge, which
is both the hall of legislation and the great feasting place.
Some patriotic woman vacates her good skin tent and goes intti a

nevertheless easilv driven away.

to protect the

poorer one that she

seml)lies.

way

This

of the circle,

may

furnish the braves with a fitting place for their as-

tlwn ])itched in some central place, or in the gateand the women take delight in furnishing it with wood

ti])i

is

and water and the best of the meat that is brought into camp, for every
o-ood deed done for this Soldiers" Lodge is proclaimed ahrond by the crier
or eyaijpalia.

good fire is blazing inside and we may just lift up the skin door and
Towards the rear of the tent, but near enough the fire for conThere are
venient tise, is a large pipe placed liy the symliols of power.
crawl

in.

two bundles of shaved

dle are painted Idack

sticks

and

The sticks in one bunThe black bundle represents

who have made theii- mark on the war-

about 6 inches long.

in the other red.

men of the camp those

The red bundle represents the boys and such men as wear no eagle
Around this tu-e they gather together to smoke. Here they disfeathers.
cuss all questions pertaining to the buffalo hunt and the removal of camp
the real
path.

DAKOTA (HtAMMAR, TEXTS, AND ErilNOGKAPHY.

19S

in short, all public intei-ests.

time to time runners,

who

Froin these headquarters they send out from

back information of the whereabouts of the

bring-

From this lodge goes out the camp crier, who makes proclamation of the time and place of the liuftalo surround. And from this same
central place of power go forth the young men who are commissioned to
cut up the tent and the lilankets, or In-eak the gun and kill the horse of one
bison herds.

And when the hunt of

and the buffalo meat brought in, the lireast or some nice
piece is roasted or l)oiled here, and the young men gather to eat and smoke
It will not then surprise
and sing and tell over the exploits of the day.
the central force in the
Ltidge
became
Soldiers'
this
that
know
one
to
any
who has

the

day

transgressed the laws of the Ti-yo-ti-pi.

is

past,

outbreak of
In the

18(;2.

summer

Ijefore the

ble at the Yellow 3Iedicine.

Indians

when

outbreak took place, there was

cpiite

a trou-

The payment was promised

to these

annuity

the last of

June or

the

the strawberries were ripe, that

is

first

This season the Sisseton came down earlier perhaps

money and goods were delayed much beyond
anmuty
the
than usual, and
About 4,()()() Indians were gathered at the Yellow Medicine, where
time.
of July of each year.

they waited about six weeks. The small amount of provisions on hand
Agent Gralbraith wished to keep until the time of making the payment.
The corn and potatoes planted by Indians living in the neighborhood had

Consequently this multitude of men, women, and children were for more than a month on the borders of starvation. Some flour
was obtained from traders, and the agent gave them small quantities; they
gathered some berries in the woods and occasionally obtained a few ducks.
not yet matured.

But by

all

these

means they scarcely kept

starvation

off.

They

said the

children cried for something to eat.

Standing Buffalo was the principal chief of these northern Indians.

They were encamjjed in a large circle on the prairie immediately west of

Hunger pressed
It was now along in the first days of August.
the agency.
upon them. They knew there was flour in the warehouse which had been
for them to take it in their
Thus they reasoned; and although a
detachment of soldiers from E'ort Ridgeley had their camp near the warehouse, the Indians planned to break in and help themselves.
So it was, on a certain day, the men came down to the agency five or
The white people
six hundred strong and surrounded the soldiers' camp.
thought they had come to dance: but while they stood around in great

purchased for them.

It

would not be wrong

jn-esent necessitous circumstances.

GENS AND PLIRATliY OF THE DAKOTA.

numbers, a selected few broke
carried out a large quantity

door of the wareliouse with axes and

in the

and pork.

flour

(f

190

Agent Galbi-aith was imnaediately called,

who

To

this the attention of

niade an ineffectual effort to

The howitzer was turned towards the Indians and

carried back.
was a prospect of a collision, but the numbers were so disproportionScarcely had they reached their
ate that it was judged best to avoid it.
own camp when those four hundred tc-nts were struck, and all removed oft'
That was supposed to mean war.
to a distance of 2 or 3 miles.
The next morning the writer visited the agency, having heard someWhen 1 met the agent he said, "Mr. Riggs, if there
thing of the trouble.
is anything between the lids of the Bible that will help us out of this diffiI said I would try, and immediately drove
culty, I wish vou would use it."
up to Standing Buffalo's camp. 1 represented to him the necessity of having

have

it

there

this difticulty settled.

However

perfect tliey might regard their right to the

had taken, the Government would not be willing to treat

The breaking in of the warethem kindly until the affair was arranged.
house was regarded as a great offense

provisions they

He

promised to gather the chief

over and come

It

down

to the

agency

was afternoon when about

men immediately and

talk the thing

as soon as possible.

fifty of the principal

men gathered on

the

Thev' said they were sorry the thing had taken place, but
they could not restrain the young men, so great was the pressure of hunger
Thev wished, moreover, the agent to repair the broken door
in the camp.
agent's porch.

at their expense.

but they

diil

Sonae of the

not want to have

young men who broke it down were present,

them punished. It was rather a lame justi-

but Agent Galbraith considered it best to accept of it and to give

them some more provisions, on condition that they would return immediThis
ately to their planting places at Big Stone Lake and Lake Tra\erse.
he desired them to do V)ecause the thiw, when the payment could be made
was unknown to him and their own corn patches would soon need watching.
Standhig Buffah) and his brother chiefs accepted the conditions, and in a
couple of days the northern camp had disappeared.
Four or five weeks after this, these warriors came down again to the
Yellow ^Medicine and the Red Wood but it was not to meet the agent Or
any white people, but to see Little ( 'row and the hostile Indians and ascerIt is reported that, on this occatain whereunto the rebellion would grow.
sion, Standing Buffalo told Little Crow that, havdng commenced hostilities

fication,

with the whites, he must fight

it

out without help from him; and

that, failing

DAKOTA CiKAMMAK,

200
to

make

liimselt'

master of

AXD

TEXTS,

he sliouM not

situatiini,

tlie

ETIIN()(iKArH

Y.

i\vr

rlirou^h the

country of the Sisseton.

But althouo-h as a whole these northern Dakota refused to go into the

it is very certain that quite a number of their
youu(>- men joined in the raids made upon the white settlements; and moreover, the attack upon Fort Abercrombie, at which several hundred Dakota
warriors were said to have l)ecn [)reseut, nuist have been made almost
rebellion with the Santee,

entirely

by

In the

same Sisseton.
autumn which followed they

these

all

fled

to the

Upper Missouri

country or into the Queen's dominions. It was reported soon after that
Standing Butfalo had gone on the warpath and was killed.

THK
(Translat.-d Inmi

When

Indians would limit

ever they hear that there are

him

for his tent.

tent

men

Tiyoti,

Then

And

it.

the master in

also they

These are

whom
who

is

that

is

Kciivilli-'s

do

in

to constitute

Hakota

buflalo,

bufl'alo,

version.]

they do

it

iu this

they look out a young

so the

woman or child
man whose the

is

way: Whenman and ask

allowed in the

tent

is

is

called

it.

tliis \v;\\:

same length, and paint them

of the

who

is

tlie

TIVOTIPI.

he consents, then no

If

alone go into

and

M.

'Vlwv shave out small round sticks

red,

the Tiyotipi.

Tliis done,

all

to the

men.

they choose four

men

and they are given out

they make tlie chiefs, who make all the arrangements. Also one
called Eyaijpaha (crier), who makes proclamation of everything
detennined on.

In addition to these, they select two young

are called Touchers.

These attend

to all the provisions that

men
are

brought to the Tiyotipi.

Then, of all the painted sticks that were giveii around, not one is brought
When one is to be brought to the Tiyotipi, food is 'brought
in empty.
Avith

it.

And

wlien these are

the back part of the tent,

and a pipe and

a pipe

by

all

brought

the

tire, tlie

rammer and incense

in,

they are tied in a Imndle.

g-round

is

carefully cleaned

In
off,

leaves are all brought and placed

together.

completed in this way and then aliout two Aoung men

and the pipe is filled and passed to them, which is done by the
When this ceremony is finished they are sent out into that part
Eyaijpaha.
of the country in which they heard the buffalo were.
Hence they are

These

ai"e all

are selected,

GEXS AX]) PHHATKY

called

One

Wakcaijya and

Ol-^

also Waj^eya, that

THE DAKOTA.
is

201

Oue-who-iinds-out, and also

Sent.

^Vhither they were sent they go, and

when they know the liuffalo are

they return to camp. When they come near they run, and by this
it is known that they are liringiiio- tidings.
Thus they come directly to the
Tiyotipi, which is already tilled with those who want to hear.
Then in the
there,

which has been made sacred, where the pipe and the
fills the pipe and puts it to their mouths.
Then privately they tell the news to the Eyaypaha, who says, "Hayen,
Jiayen," and spreads his hands out to the earth.
All in the tent do the same,
and then the news is told openly. The Eyaijpaha then goes out and makes
liack part of the tent,

tobacc( are, there the Eyaijpaha

proclamation to the whole camp.

But

families hear

it;

While he cries
do for joy.

he does in a somewhat dilferent

from another place, and brings me
meat, let every ghost in all your

this

"When a boy comes home tome

word of so many large pieces of buffalo

style:

on the other side the earth is not visible, they say."

through the camp, all who are able whistle, which they

so far

this

When the Eyaypaha has returned to the Tiyotipi, then the four
masters of the assembly consider and determine when they will go on the
hunt.
This being determined, the Eyaijpaha again makes proclamation to
all

the people.

day

of a

This

is

what he says: "Bind on your saddle,

will kill valuable children."

Then

all

for a piece

get themselves ready

and they start out together.

Only the four chief men give the commands. When thav come near
to the buffalo, the party is divided and the approach is made from both
sides.
Tliis is done whether there be one herd or two.
They go on both
sides.

in

It is

doing

this

determined to conduct the chase in a ])roper manner. But if

one side gets in a hurry and drives off' tiie game, tlien their

blankets and even their tents are cut to pieces.

This they

call "soldier

killing."

When
meat

they come home from the buffalo chase,

Then

to the Tiyotipi.

the Touchers cook

all

who can

When it

bring fresh

cooked they
cut off some pieces and put in the mouths of the four chief men, and then
they all eat as they please. In the meantime the Eyaijpaha stands outside
and praises those who Ijrought the meat.

The summing up
near the

fire, is

of the whole

cleared

oft'

it.

is

The back part of the Tiyotipi,

and there are placed two grass fenders,

is this:

carefully;

about a foot long each, on which the pipe

is laid.

The

pipe

is

never !aid

DAKOTA GRAMMAR, TEXTS, AND ETIINOCRAPHY.

202

back after the coiumou custom. Also they shave a round stick, sharpening
one end arid cutting the other off square. This is driven in the gi-ound, and
on it, when the pipe is smoked out, they knock out tlie ashes. Tkey
always do this. Then of all the round-shaved sticks, some of which
were pahiled black and some painted red, four ai'^ especially marked.
They are the four chiefs of the Tiyotipi that were made. And these
-men are not selected at random for this place; l)ut men who have

many

killed

desired

ai'e,

the people

enemies and are the most

that

the

may have

may be

chase

The

are chosen.

al)le,

conducted

in

things

the best way,

a plenty of food, and that everything

that

may be done

properly so they determined, and so they do. The ashes of the pipe are
not emptied out carelessly, so that when they command each other, and
give each other the pipe, it may be done only in truth. That is the reason
for

doing

it.

Also in the deer hunt they have a Tiyotipi, but in that they do not
send out persons to reconnoiter. Nevertheless, in that also, if anyone goes
to

hunt on his own motion, they "soldier

and

kill" him, that

is,

cut up his blanket

coat.

These are the customs of the

Thus

far the

translation

Otiyoti.

to

mav

which

be added some words of

explanation.

The

special making of the sticks is done on the line of personal

Whatever is indicated by the kind of eagle feathers a man is
entitled to wear in his head, and by the notches in them, this is all hierogl3-phed on his stick in the Tij'otipi. Then these Inmdles of sticks are used
1.

history.

for gaml)ling.

meat

The

question

is,

"Odd

or even!"

The

forfeits are

paid in

for the Tiyotipi.

2.

The announcements of

language.

the crier

This especially appears

show the rhythmical character of the

in the

order for the hunt:

Akiij iyaka.ska:
Aicei-a teViike,

Aijpetu haijkeya,
E('-a\valiaij

kta

ce.

Tlie saddle biud

(Jbildreii dear,

For half a
r will kill.

d.ay,

H AP

T E

TJ

y.

UNWRITTEN DAKOTA LAWS.

THE FAMILY.
the Dakota people and language
In tlie commencement and o-rowth
we may properly assume that the words "a-te," father, and "i-na" and
''huij," wothrr (''nihuij," tliif mother, -'huijku," hlti mother), were among the
very first. They are short, and not capable of further analysis. "Wica,"
i>i'

"wiyna" and "wiijyaij," female, would be the first

man and ivoman. From these would grow naturally
or the Yankton and Teton form, "wi-ca-sa"
wi-ca-sta,^
the present names,
There Avould be
(male-red), man, and winohiyca" (female-very), woman.
father-in-law before grandfather; and hence we find tlie former designated
bv ''tuij-kai)."^ the shorter one, and the latter by "tuy-kaij-si-na." "Tuijkaij" is also tlie name of the stone f/od, wliich may indicate some kind ot
and

male,

words

or

'"wiij"

to designate the

The

worship of ancestors.
"kuij" (''nikmj."

speaking of or

to

tlni

word

shortest

also

is

found in mother-in-law,

A woman

mother-in-law, "kur)ku," his mother-in-la/r).

her mother-in-law

and grandmother

calls

making the latter sometimes dinnnutive "uycina."

Some words for child should be at least as old, if not older

thciu

both

"mjci,"

and mother.

by the
common form.

"cuijs," daar/hter,

"cijjca"

is

the

we

Accordinglv
used

find

parents

than, father

the monosyllables "ciijs," son,

when speaking

and

to the children, while

In the line of "wiij" being the oldest form word for woman, we have
The word as wife
the Dakota man calling his wife "mitawiij," my woman.
is not used without the affixed and suftixed pronominal particles (mi-ta-wiij,
nitawii), tawicu),

which would indicate property

in

the

woman.

On

While wica sa may mean " male red." how shall we render wica sta f Wii-a
nikaci"ga (Cegiha). person: an ludian..i. o
male of the Jiiiman species: and wiea sa or wica sta
-Shortened to winolica.
:'Tui)kai).sidai). in Sautee; tui)kai)sina, in Yankton; tuijkaijsila, in Teton.
I

the

uika (Cegiha), c

-'03

D.

DAKOTA

204

other haiad, the

GRA3IMA1{. TEXTS.

woman

calls lirr

AND ETHNOGRAPHY.

husl)and "inihihiia,"

/////

Jnishiiiid.

The

word we can not analyze satisfactorily.'

Thus we come into the family as constituted, the man calling hi.s
woman "mi-ta-wiij," and she calling her man "mi-hihna," and each calling

latter part of the

the child ''ciys" or "cuys," as the

case

may

The taking of each

But somehow shame

be.

other makes each related to the family of the other.

has come into the

ti[)i,

and the man

is

not allowed to address or to look

towards his wife's mother, es})eciallv, and the woman is shut off from
familiar intercourse with her husband's father and others, and etiquette proThis
hibits them from speaking the names of their relatives by marriage.

custom is called "wisten kiyapi," from "isteca,''

grew is not ap})arent. But none of their customs
And no faniilv law is more binding.
than tliis.

to
is

he

ashamed.

How

more tenacious of

it

life

THE HOI SEHOLD.

The

"tipi"

nearer than

is

this.

skins of which the

There is no word for home

the Jtoase or lirii/(/ place.
The Dakota woman owns the "tipi;" she dresses the
" wakeya" or .shelter is made: she pitches and takes down

It should
it on her back oftentimes in the march.
But when it is pitched and the ground cohered with dry
grass, her man takes the place of honor, which is the back part opposite the
The -wife's place is on the left side as one enters, the right side as
door.
one sits in the back part. The children come in between the mother and
The place of the grandmother or mother-in-law or aunt is the
tather.
If a man has more
corner bv the door opposite the woman of the house.
Avives than one, thev have separate tipis or arrange to occupy the
When a daughter marries, if she remains in her
different sides of one.
motlier's tipi, the place for herself and husband is on the side opposite
The same
the mother, and back near the "catku," the place of honor.
The back part of
place is allotted to her in her husband's mother's tent.
the tent, the most honorable place, and the one usually occupied by the
father, is given to a stranger visitor.

the

tipi,

and

carries

belong" to her.

'Mr. Dorsey is right, uudoulitedly, in regarding "hua" as the root, or at least one root, of
'mi-hi-lma, my Itiishand, '' hi-hna-kii," her husband. And the meaning of it is rather that of jilaciiig
than oi (leceiviiiff, rehitiug it to ' ohnaka" to place iu, as if in the woraau's famUy, rather than with
"hnayai)," to deceire. But what account shall we make of the "hi," or "hii),'" as many Dakotas persist in writing it?
Does that mean hair, and so send the word back to an indelicate origin? Quite
likely.

s.

r. r.

Compare the Dakota

coition.

See footnote

tawijjtoij, tawiriya,

('), p. 207.

.i.

o. d.

and

tawitoij,

'to have

as his wife,'' used only of

DAKOTA LAWS.

T-irVTRITTEN

The

vouuo-

" wicawoha,"

to hve with his

means man-cached, as

literally

Mothers,

huried hinm'lf.
su'ous of

man who goes

which

who have daughters

having the sons-in-law come and

voung man

to

live,

205

wife's relatives is called

if the man, by so doing,

be married, are often defor a while at lea^t, with

a good hunter, this arrangement secures to

them plenty of game. But on the other hand, the young man's parents are
So
quite as likelv to require his services and that of his wife in addition.

them, since,

if

the

that, in this regard, there is

is

no prevailing law.

couple are able to procure a tent, and

falo are plentv. that

may be

if

the

man

very soon, they

usually takes place soon after their

first

child

set
is

As soon as the young

a good hunter and bufup for themselves. This

is

born,

if

not before.

COURTSHIP AXD MARRIAGE.

Before prjceeding farther with
describe

how

it

becomes

a family.

tlie

Cxirls

laws of the family, it is proper to

are sometimes taken very young,

before thev are of marriageable age, which generally hapj^ens with a man
who has a wife alreadv. The marriageable age is from fourteen years old
and upward. The intercourse of young men with maidens is not always

open and honorable, but the public sentiment of a Dakota community,

while it does not prevent much that is illicit, makes it more or less dishonA boy begins to feel the drawing of the other
able, especiallv for the girl.
boys, he exercises his ingenuity in making
the bone of a swan's wing, or from some
from
a "cotaqke," or rude
species of wood, and with that he begins to call to his lady love, on the
Having gained her attention by his fiute, he may sing this:
night air.

sex and, like the ancient

Roman

pipe,

Stealthily, secretly, see me.

Lo

Stealthily, .secretly, see

me,

Stealthily, secretly, .see

me

thee

tenderly regard

Stealthily, secretly, see me.

Or he may connnend

his

good

qualities as a hunter

by

singing this

song:
Cling fast to me, and you '11 ever have plenty:
Cling fast to me, and you '11 ever have plenty.
Cling fast to me.

Wlien the familv are abed and asleep, he often visits her in her mother's
She
he finds her out in the grove in the daj'time gathering fuel.
on her
has the load of sticks made up, and when she kneels down to take it

tent, or

DAKOTA GKAMMAK,

2()(i

l);)ck possil)lv

her

he takes her

liaiid

TEXTS,

and helps her

Such was the custom

side.

AXD ETHNOGRAPnY.

in the

up,

and then walks home 1)\'I'hus a mutual under-

olden time.

He has seen her

wants her and she wants him.
with fuel as well as do other necessary things,
and she has often seen him bringing to his mother's tent a back load of
CJapt. R. H. Pratt, of Carlisle school, tells a
ducks, or, it may be, venison
standing

is

)eached.

supply the

ability to

capital story of a

never "cared for

He

tipi

Kiowa young man who, under a variety of circumstances,

"But when Laura say she love me, then I begin
girl."

to care for girl."

The voung man then informs

ino',

It

his father

together with other family friends,

may

be a horse.

If so,

by an aunt

tent door.

down or

It is

led

or other female relative,

the hiiiulle-of-purchase.

of his friends and tied

by one

Or guns and blankets

tent of the girl's parents.

carried

it is

and mother, and they approv-

make up

and the load

is

If this

gii'l.

is

the

down at the
man thus laijs

laid

"wo-hpa-pi," laying down, and the young

tenders his olfer for the

by

are contributed, which are

not satisfactory, either from

amount or the character of the young man, the offerings are carried
back, and the young folks have a chance to elope, unless they are restrained
by higher considerations.
Sometimes it hapjiens that a young man wants a girl, and her friends

the small

are also cpiite willing, while she alone

is

desired

yields

her

by her

and goes

own

life

to

friends,

unwilling.
is

The purchase bundle

to.
The girl

resorted

be his slave, or she holds out stoutly, sometimes taking

Several cases of this kind have come to the

as the alternative.

personal knowledge of the writer.

Woman

is

and hence compulsion

are standing testimonies.

The legends of Winona and Black Day

The comely dark-eyed Winona wanted

wed the successful hunter, but the brilliant warrior was forced upon her,
and therefore she leaped from the crag on Lake Pepin, which innuortalizes
For a like reason, Black-Day Woman pushed her canoe out
her name.
into the current, above the Falls of Saint Anthony, and sang her death song
These are doubtless historical events, except that the
as it passed over.
years are not known.
When the offer is accepted the girl is taken by some relative to the
In the olden time it is said the custom was that she
tent of the buyer.
rode on the back of some female friend. Thus they become man and wife,
with the idea of property strongl}^ impressed upon the mind of the man.
He has purchased her, as he would do a horse, and has he not a right to
to

command

her,

and even

to beat her?

The customs

of his people allow

it.

CXWKITTEX DAKOTA LAWS.

If

she

])lejist's

)n

he

not,

liiiii

may

throir her

(iivaij

many

accounts

it

was better than

to

.Vnd this custom of wife-purchase maintains

until the-\'

to

mark

have made much progress

bv

nut

liis

be taken.

my

wife an<l

Two

Inishaiid

/////

seems

kinds of possession are

the affixed possessive pronouns, one easily alienated, as in

/// liorsr : and the other not transferable, as in ''mi-nape,"

The man

hnmh

is slie

for a girl to

in civilization.

the difference of the property idea.

"mita-sui]ke,"
nil/

way

be stolen or taken unlawfully.

its hold upon the Dakota peo])le

Tlie difference in the pronouns used in

indicated

(ehpeya), for

Nevertheless this was the honorabie

property?

20?

uses the

first

form, where possession

as

sits lightly,

must not
be inferred from this that a Dakota woman does not often run away from
In that case, unless he endeavors to win her back, the laws
her husband.
"raitawiij;" while the

of his nation allow

woman

uses the other, "mihihna."'

But

it

to cut off her nose, or otherwise nmtilate her for

him

infidelity.

THE

The A-oung
father's people, or
left

father

is

away on

perhaps on

with the older women, her

Many

of the middle-aged

liAHV.

jjurpose.

He

own
The mother is

has gone to his

hunt with his conn-ades.

own mother and

women become

skillful

other female relatives.

mid-wives: nnd the Dakota

women, who are healthy, have le.ss labor at such times tlian women in
more civilized communities. The baby is liorn, and, like the infant Saviour
"Hoksi" ajjpears to be
of the world, is wrapped in swaddling l)ands.
the root form of "ho-ksi-na," hoii r and hence to tlic hoksi" is added
"iyokopa," tJic hnanl fo irliirli flic cliihl is hmnid. and we haxe the long
desciiptive

name

for

IkiIii/,"

This board

and "hoksicopa."

in various ways, with beads

"hoksiyokopa." and soiuetimes "hoksiyopa"

is shaved out nicely, and often ornamented

and

quills,

having

around the

stay l)oard

another iustance of the necessity of obseivius s'eat cmitioii iu tlie imalysis of Indian
It is better, for several
falls in the category to which niitasuijke I.elongs.
reasons, not to lay too miieh stres; npon the derivation of mitawii) from mita. mi/, and wiij, iromuii.
language. (2) We should
(1) We should consider all the persons of each kinship term in any one
(3) We do not find
compare the Dakota terms with the corresponding ones iu cognat* languages.
any kinship terms which make their possessives in initial ta. but in final ku, cu, or tku (see what the
tah.ai)hrother-iu-law;
his)
(not
we
find,
taha:),
a
author himself shows in (W, b, p. 44). In Dakota
'This

words.

is

Mitawin hardly

v^

ku, his ditto; tahaijsi, a man's male cousin (or, mil ditto); tabar)si-tku, his male cousin; tawi-cu, his
Tawii) answers to the jpi'^ere stem tami, in i-tanii, his wife, where i- is the
wife; tawii), wife.
Other x-^iwere kinshii> terms in whieli ta- occurs are ,ie
possessive fragment pnmoun, his or her.
follows; i-takwa. his or her grandson; i-takwa-mi, his or her granddaughter; i-taha". his brother-inlaw, in all of which i-, not ta-. is the sign of the possessive. J. o. I>.
Hoksidaq in Santee hoksina in Vankton hoksila iu Teton. The initial ho answers to to.'

'

etc.,

of the cognate languages.

J. o.

i).

'

DAKOTA (IKAMMAR.

208
and

foot,

Woard

a stra])

AND ETHyOGKA I'll Y.

TEXTS,

hamllc standing out over

(ir

and

whiidi serves hotli tor protection

the child,

tlic licail nt

to tie the mother's strap to.

is

hung up

In this

baby
home for the most part, l)eing taken out at night, and at other
times when needing care.
So it grows, crying sometimes as other l)abies
lu
do, but needing and receiving much less care than a civihzed child,
nicely arranged cradle, which'

often

in

the davtinie,

tlie

has his

the meantime the mother lias, perhaps on the hrst da\-. or if not on that day
very soon after, gone to the stream or lake and washed awav her luicleanWhen thev Ijegin
If it is winter she cuts a hole in the ice to do it.
ness.
to take on civilized habits, the Dakota won\eii find they can not continue to
follow the customs of their grandmothers.

Wliat will they

born, then

the

call

baby?

inherits the beautiful

it

child conies,

if

that

is

it

gii'l,

hand,

the

first

born

is

be

fifth,

and

a little girl,

of Winona.
""

When

is

the

first

the second

the third, ''Ha'-pi-

Some

"Wi-hake."

of these

the ^Missouri.
On the other
bo\-, his inherited name is "( "aske," and the

are said not to be used

if

it

called "Ha-paij:

and the

stiijna:" the fourth, "Waij.ske;"

names

is

If

name

bv

the Sioux

v)n

and the third, "He-pi:"

and the fifth, "Ha-ke." Some children have no
other names given them, and wear these alone when they are grown up.
But if all families were content with this limited circle, much confusion
would exist, especiallv as thev have no famih name. Hence the necessity
This is d(me often by the father, and sometimes by
of aiving other names.
second child,

and the

some
to

if

a boy, will be called "He-paij:"

fourth, Ca-taij:""

relati\e

mark

Frecjuentlv a feast

of consideration.

is

the occasion, and the child's ears are bored

made
that

l)y the father

it

may wear

ornaments.
Girls'
I

names generally

recall a family of girls

tei'minate in "wiij" or "wiijna," but not always.

who were named

"Ahiyaijke-

'Aijpiao," ^Eoru'iiKj.

Woman, "Haijyetu-ku-wiij."
But the boys, either in their childhood or when
CotiiiiK/ Xi(/hf ]\'()iiia)/, etc.
they are grown, receive the imposing and honorable names of ancestors,
)r})han, Burningas, (iray Bear, Standing liuflalo, Standing Soldier, The
)ftentimes new names are given when young men signalize
Karth, etc.
themselves in war or otherwise. Then there is feasting, nuisic, and dancing.
wiij," Wiinutu CoiiK'-fo-sfdi/, "^Iahpi-wiijna,"Cyo2<rf

(im.i)

The
up?

children have

What

shall

now come

they be taught?

I.

IKK.

into the family.

Wlio

flow

will

shall be their teachers

they grow

What

the

UNWEITTEN DAKOTA LAWS.

fatliiT

and

iiKitliiT

(1(1

tliL^y

W'liar rlif lather

will dd.

will kiKiw.

What

say there

iinieh g-overinnent in a

is

and

Thev

Dakota

faniih-.

shoved, or shaken

know tliev
One can hardlv

nidtliL-r

the father and mother are thev will be.

often, tliey are pushed, or

whipjied rarely.

200

Children are scolded

sometimes, and thev are

are petted and indulged a

ii'ood deal, but not more

But somehow or other, with exce])tions,
they manao-e to grow up atfectionate and kind, the pride of father and
mother.
The love of the pai'ents has wrought this.
Not uufre([Ueutlv the
gi'andfather and grandmother ai-e the principal teachers.

than children in civilized lands.

TRAINING OF THE BOY.

man

and shaves out a bow and arrow for the

him stories of history and war. The
boy's father, it may be, has been killed bv the enemy.
The grandfather
tells the story over and over again.
It bm-ns itself into the bov's heart.
It becomes the animus of his life.
He shoots his first bird and Iji-ina's it

The

little

old

In the

boy.

He

into the tent.

must

kill

the tipi

mean time he

is

tells

praised for that.

an (^nemy," the old

boy's reply.

'No

sits in

He dreams

man

over

it.

Flight Dance" in his village.

is fifteen

or sixteen he joins the

eagle feather in his head,

All this

is

education.

if

so

Then

"When vou

liecome a

man vou

an enemy," is the
He witnesses the "Scalp Dance" and the
His heart is g-rowing- strong-. When he

.says.

first

be he

is

there are

''Yes; I will kill

war partv and comes back with an

by the enemv.
foot racings, and horse racing-s, and

not killed and scalped

and duck hunting, and deer hunting, or

village goes on a buffalo chase.
These are the schools in which tIk- Dakota bov

ball playing,

it

mav be

is

educated.

the whole

In the

burns l)rightly in the center of the lodge

and the men are gathered in to smoke, he hears the folk lore and legends
of his people from the lips of the older men.
He learns to sing the love
long winter evenings, while the

tii-e

songs and the war songs of the generations gone h\.

path for him to tread, but he follows in the old wavs.

is no new
He becomes a

There

Dakota of the Dakota. His armor is consecrated by sacrifices and ofteriugs

and vows. He sacrifices and prays to the stone god, and learns to hold up
the pipe to the so-called (Ireat .Spirit.
He is killed and mad(^ alive again,
and thus is initiated into the mvsteries and promises of the ]\Ivsterv Dance.
He becomes a successful hunter and warrior, and what he does not know
If he has
is not worth knowing for a Dakota.
His education is finished.
71U.J

VOL

IX

It

DAKOTA GKAMMAK, TEXTS, AND

21()

ETIlNOCltAPIIY.

not already done it, lie can now demand the hand of one of the beantiful
maidens of the village.

TRAINING OP THE

Under the
duties of tent

wood

it

tuition of the

grows up

little girl

mother and g-randmother and

into the performance of the

She plays with her "made child," or doll, just as children

Very soon she learns to take care of the baby to watch

life.

in other lands do.

over

and

special care

other female relatives the

(ilRL.

in the lodge, or carrv

or dressing

on her back, while the mother

it

robes.

buflt'alo

as she

Little girl

is,

she

is

is

away

for

sent to the

brook or lake for water. She has her little workbag with awl and sinew,
and learns to make small moccasins as her mother makes large ones. Sometimes she goes with her mother to the wood and bi-ings home her little bunWhen the camp moves she has her small pack as her mother
dle of sticks.
cari'ies

the larger one, and

crease.

When

the corn

If she can not use the

tliis

is

pack

is

sure to

planting, the

hoe yet, she can at

grow larger

little girl

as her years in-

has her part to perform.

least gather off the old cornstalks.

Then the garden is to be watched while the god-given maize is growing.

And when the harvesting comes, the little girl is glad for the corn roasting.
So she grows. She learns to work '\vith beads and porcupine quills and to
She becomes

embroider with ribbons.

other paints.

skilled in the use of vermilion

and

adorns her hair and red and yellow spots are

stripe of red

Her

over her eyebrows and on her cheeks.

instincts teach her the arts of

She puts cheap rings on her fingers and tin dangles

Quite likely a j'oung
in her ears and strands of beads around her neck.
man comes around and adds to her charms as he sings:

personal adornment.

Wear
Wear
Wear

men,- while she

is

cooking venison.

Dakota women.

girl

say;

this, I say;
I

say;

Tliis little finger

rinf:^,

Wear

Thus our Dakota

this,

becomes

tlii.s,

this, I say.

skilled in the art of attracting the

young

and)itious in the line of carrving bundles as well as in

In

all

It is a

these

hard

ways she

lot

is

educated to

and a hard

life,

))e

woman among

but she knows no other.

W^HEX DEATH dOMES.

In the wild

So

that,

life

of the Dakota the birth rate exceeded the death rate.

without doubt, notwithstanding famines sometimes and pestilences

UNWRITTEN DAKOTA LAWS.

iiuil

wars, the

Dakota nation

lia.s

iuereased

This has beau proved true within the

actual count has been made.

environments of

civilization,

over the people.

They do

and the death

rate

Living

much

not

is

in their

is

in

the last two hundred years.

few decades at villages where
entering upon the habits and

tVn-

last

usually found that a

know how

fearfully increased.

is

sumed with dying,"

But
it

the sad refrain of

changed conditions,

"We

all die,

many

we

die,

a Dakota
airy

we

are con-

famil}-.

tipis,

and subsisting

they (-ould gather, the children

But, nevertheless, even then death came.
The baby in the

usually lived.

fruits as

mother's arms or strapped to her l^ack sickened

occasionally

wave of death goes

to live in the

the outdoors and within

on wild meats and such roots and

211

succumbed under the hardships and

or the

little

privati(nis;

bov or

girl

or the mother

was taken with insidious consumption. The ^"oung father, it may be, ran
too long and hard after that deer he never ran again, but sickened and
died.
Then the old and the bliiid and the lame passed away, because they
had reached the limits of life.
So death comes to Indian tipis as to
white men's hovels and palaces.
But it is no more welcome in the one
Tiie Dakota mother loves her infant as well as the
case than in the other.
white woman her baby. When the spirit takes its flight a wild howl goes
up from the tent. The baby form is then wrapped in the best buffalo calfskin or the nicest red blanket and laid awav on a scaffold or on the branch
Thither tlic mitther goes with disheveled liair and the oldest
of some tree.
for slie has given away the better ones
clothes of sorrow
and wails out
;

her anguish, in the twilight, often abiding out

into the cold night.

The

prepared and carried to the place whei'e the spirit

supposed to hover still. When it has renaained sufficiently long for the

nice kettle of
is

hominy

fixr

wanagi

is

to inhale the ambrosia, the little children of the village are invited

to eat u]) the remainder.

But

let

us take another case.

young man

is

lying sick in yonder

Many a time he has

and has been met and
The old men have praised
relieved of his burden bv his wife or mother.
him as swifter than the antelope, while they have feasted on his venison.
But now some spirit of wolf or bear has come into him and caused this
sickness.
The doctors of the village or conjurers are tried, one after
another.
The Ijlankets, the gun, and the horse have all been given to
tent.

come

He

has been the best hunter in the village.

in carrying one, two, or

secure the best

of the conjurer

skill
is

l)ut

it

to sing a

more deer on

his back,

The last act

in vain; the hunter dies.
song to conduct the spirit over the wanagi

is all

DAKOTA

212

gram:\iar. texts,

and ethnography.

milky way is called. The friends are ingood clothes, and go into mourning
Both within
with rao-o-ed clothes and bare feet, and ashes on their heads.
iliciijksi, mieiyksi, mif
the lodge and without there is a great wailing,
son, my son, is the lamentation in Dakota land, as it was in the land <f
road, as the

t;u'aijku, the spirit' s

They

consolable.

give

away

tlieir

Israel.

The departed is wrapped in the most beautifully painted buffalo robe

Dakota custom does not keep the dead
newest red or blue blanket.
the
or
long in the tipi. Young men are called and feasted, whose duty it is to
it awav and place it on a scaffold, or, as in more recent times, to bury
The custom of l)urial, however, soon after death was not the Dakota

carry
it.

custom.

bidden a

It

would

interfere with their idea that the

tinal farewell to the

body.

spirit

had not yet

Therefore the la}nng up on a scaffold

would have a good view of

up
and buried in the mound and an additional quantity of earth carried up to
cover it. This is partly the explanation of burial mounds made since the
^\hich

was erected on some mound, where

it

After a while the bones could be gathered

the surrounding country.

period of the mound-builders.

made desolate. It must be taken down and pitched

voung wife cries and cuts her flesh. The mother and
The
other female relatives wail out tlieir heart sadness on the night air.
father, the old man, leans more heavily on his staft' as he goes on to the
time of his departure. The brothers or cousins are seen wending their
way, in the afternoon, to the place of the dead, to lay down a brace t)f
ducks and to offer a prayer. A near relative makes up a war party. The
feathers and other ornament, together with the clothing of the young man,
are taken bv this company on the warpath and divided among themselves
Thus

in a

new

the lodge

place.

is

Tlie

This is honoring the dead. If they succeed in bringing home scalps their sorrow is turned into joy. For will not
So, then, this will be gladness to
this make glad the spirit of the departed?
The young men and maidens dance
the dead and glory to the living.

in the covuitry of their enemies.

around the war trophies

they

fall off in

until the

leaves

come out

in the spring or until

the autumn.'

THE SPIRIT-WORLD.
into a common kinship, a white man may
understand somethin2: of an Indian's feelings as he stands bv the side of his

If sorrow brings

in the

mankind

'For Tetoii burial customs, etc. see "Teton Folk-lore," translated by the editor and published
Amer. Anthropologist for April, 1889, pp. 144-148. J. o. v.

r>^VElTTKN DAKOTA LAWS.

213

dead and looks over into the land of spint;?. What has gone ? And whither
it gone?
The belief of the Dakotas in the existence of spirit is deeply
inwrought into their language.
The ''nagi," or shadow, in the concrete

has

meaning pn'maiily the shade or

form,

the sunlight,

is

used

to indicate the

spirit of all living beings.

It

"wanagi," and also into the

They speak
it

passes

is

human

made by any material

soul or

absolute,

tipi,"

"wanagi

thing in

as well as the

"wica-nagi," human

house of spirits,

iya^'a,''' <fom' to the sj/irif

called

spirit,

moreover, put into the abstract form as

human

"wanagi

also of the

has died, "wanagiyata

which

is,

shadoie

land.

spirit.

and sav of one who

And

tacaijku." spirifs path.

the road over

The war

jn-ophet

also, in his incantations, sings:

have i-ast in here a soul:

have cast in here a soul;
I have cast in here a bullalo
I have cast in here a soul.
I

In the sacred language of cnnjuring

man

is

soul;

designated

bv

the

"mvthic

buffalo."

Thus we have abundant evidence,

people, of the

common

in the languag-e

and customs of the

But

belief of the nation in the existence of spiiits.

more that can be said. The vista is dark

upon the path. But looking out into this dark a\enue, the
sad heart of the Dakota sings a song for the dead. Take this mourning
song of Black-Bov for his grandson as a specimen. The object appears to
having said

No

that, there is little

light sliines

be that of introducing the freed

world of

spirit

of the child to his comrades in the

spirits.

"The

unearthliness of the scene," says Mr. Pond, "can not be de-

scribed, as, in the twilight of the morning, while the

boy, whose

mother of the deceased

name was Makadutawiij, Bed-Earth- Woman, was wailing

manner which would

in a

excite the sympathies of the hardest heart, Hoksiday-

sapa, Black-boij, standing

on the brow of

hill,

addi-essed himself

ghostly inhabitants of the s[)irit-world, in ghostlv notes, as follows:

Friend, pau.se

and look

this

way;

Friend, pause and look this way;

and look
8ay ye,

Friend, pause

this

grrandson of Black-boy

is

way;
coming."

t<^

the

HA

P T E R

V.

TIIK .SUPERHUMAN.

The
fiill\'

existence of spirits and the necessity for the

recognized

by

the Dakotas.

superhuman are

facts

The unknown and unknowable form

which humbuggery can be practiced l)y the Dakotas as well

;is other nations.
The powers are evil. The lightning strikes suddenly
and kills.
The thunder god is angry and merciless.
The north god
sweeps down upon them with terrible snow storms, and buries their
encampments, killing their ponies, and making buffalo hunting impossible.
Or in the spring floods, the Uyktehi, or god of the Avaters, is malignant and
kills now and then a man or a child.
And all through the year the demon
spirits of the wolf and the bear and the lynx and tlie owl and the snake are
doing their mischievous Avork, scattering disease and death everywhere.
Who shall cope with these evil-minded powers? How shall deliverance
come to the people? Will not fasting and praying and self-inflicted suff'ering bring the needed power? To the Dakota thought this is surely among
the possibilities.
Hence, naturally, grows up the irokay man, or the socalled "medicine man."
His apjjlied jjower and skill are denominated
reneivwg ov Jijuxj orcr
"wapivapi:" and the man is called a roic/rcr. He
works rather by magic than by medicine. His singing, and rattling the
gourd shell, and sucking the place where the pain is, are all for the purpose
Ijroad belt in

of driving out the evil

It is a battle of spirits.

spirits.

The

greater a man's

power is the more successful he is as a doctor. And the secret of

spirit power is the alliance with other spirits.
Hence the eflicac}" of fasting
and 2)raying. Praying is "crying to." Hence also the augmented power
obtained in the Sun Dance. The singing, the back cuttings, the thongs,
spirit

the buftalo head, the dancing unto entire exhaustion,

into the realm of the spirits.

all

these bring one

Also the experiences in passing through the

death and the resurrection of the Mystery Dance must bring added super-

human

power.

Still

more, the vision seeking, the

night winds, the standing on a

getting

down

fjisting,

the prayer to the

mound where men have been

buried, or

into a hole nearer the bones, this will surely bring conuuuni-

THE sr^PEiMH'MAj;.
cations from the spirit world.

man becomes

aids, the

Thus, armed by

a wicasta wakaij indeed, a

215
all

these experiences and

man

of mvsterv, a healer
of diseases, a war-prophet and a leader on the war-path.

The

coujm-iug, the

powwowing,

is, the magic of the healing art,

some small degree, a knowledge and
use of barks and roots and herbs.
But as the magic declined the use of
roots and medicines increased, so that the doctor comes to be designated
Pezihuta Avieasta, the Grass Root Man. As the knowledge of letters and
Christianity have come in, their faith in vision seeking and necromancy
has been undermined and the power, t\w\ sav, has departed.
The Dakota beliefs in regard to diseases, and the common way of
treating them, as well as the progress of thought, and change of practice,
consequent upon the introduction of Clu-istianity, will be well illustrated in
the following sketch of a full blood Dakota man, who was a member of the
Presbyterian General Assembly of 1880, and who before that body made
a speech on Indian rights in the capitol of Wisconsin.

may always have

called to

its aid,

that

in

EHNA-MANI.

The "One who walks through," as his name means, is now a man of
more and the pastor of the Pilgrim Church at the Santee
Agency, in Knox County, Nebraska.
He was born at Red Wing on
Hfty winters or

on the

Mississipi)i,

irater-wood

with

thus

which place the Dakotas called He-mini-caij

finely describing the

its

river side covered with trees.

At

his baptisiu

hill,

hill-

standing so ^lose to the water,

Elma-mani was called Artcmas. Tall and athletic, enand swift of foot, as a young man, he appears to have made his
mark on the war path, in the deer hunt, on the ball ground, and in the

ergetic

circles.
Even now he can sing more Dakota songs of love, war
and songs of the sacred mysteries, than any other man 1 have seen.
During last sumn^er I journeyed with Artemas and othei-s, on horseback,
many hundred miles up the Missouri River, and across to Fort Wadsworth
and Minnesota, and often beguiled the tedious prairie rides with listenino"

dancing
songs,

to these songs, hearing his explanation of the enigmatical wonls,

and rhen
down.
Because of the light that came through the increasing intercourse of
the Dakotas with white people, the father of Artemas was afraid he might
be induced to forsake the religion of his ancestors, and so made him
promise that, while he had his children educated in the civilization and
stopping

my

pony

to note tliem

DAKOTA

21()

GKAMiNlAI!, TEXTS,

AXD

ETIINOlJliAI'HY.

them by the missionaries, he himself would he true

Under all ordinary providences, Artemas thinks he
should have so lived and died.
But when the trouble came in 1X62, he found himself at the ferry,
without gun or war-club, when Captain Marsh's men were fired ujxtn and
nearly half of tlicm killed, and because he too was wounded there, he was
This (lian;4e of circumstances produced a change of life.
imprisoned.
With the younger men he learned to read and write, became a Christian,
and was elected elder or leader of the Red Wing class, while in prison at
Davenport, Iowa. Tliis place he tilled with great credit to himself and
Christianity bronf>-lit

t(i

to his ancestral faith.

profit to others.
It

was during the last winter of their imprisonment that the question
came before them in its moral and religious aspects. Will

of conjuring

Will

Christianity grapple successfully with the customs of the fathers!

modify or abolish

this

system of Dakota conjuring

it

Among all the nations of men disease and death are common. Heathens
And when sickness comes into a

die as fast as Christians, perhaps faster.

family

it

would be inhuman not

to

make some

This feeling belongs to our humanity.

eft'orts to

It is greatly

alleviate

and

cure.

infiuenced and shaped,

but not created, by the Christian religion.

Among

the Dakotas, and })robably

treating the sick

is

that

known

they say, comes from the

to us as

spirit world.

omission or commission, and the result

or reptile

is

sent,

by way

all

Indian tribes, the method of

powwowing or conjuring. Disease,

The gods are ofiended by acts of
.

is

that

some

of punishment, and the

spirit of

man

is

animal, bird,

taken

process of recovering must accord with the theory of disease.

sick.

It will

The
not

be met by roots and herbs, l)ut by incantations. Hence the Indian doctor
must be a wakaij man; that is, he must be inhabited by spiritual ])ower
which will enable him to deliver others from the power of si)irits. The
process includes chants and praA^ers and the rattling of the sacred gourd
shell.

From

Dakota mission we had never taken

seemed to us that such terrible screeching,
groaning, singing, rattling, and sucking would make a well man sick rather
than a sick man well. This was education. An Indian did not think so.
But, soberly, we thought it was not a civilized and Christian way of apthe comnaencement of the

powwowing.

any fancy

to

proaching

a sick

person.

It

THE SUPEKIIUMAN.

217
come
Hence
a case where the

AVe had also an opinion about it as u-ront;' and wicked thus

tlie evil spirits over the sutferin^j;- l)ody of one sick.

in contact with

Dr. Williamson always refused to practice medicine in

to

And it had been generally understood thai

Dakota method of treating the sick as inconsistent with a

conjurer was also employed.

we regarded

the

profession of Christianity.

Still

the question could not be considered as

settled.
it came up for discussiDU and settlement in the
During the previous summer, when no niissionary was
Some
with them, a number of men had yielded to various temptations.
had drunk beer, and perhaps something stronger, to an extent that they
could hardly be sober.
Some had been persuaded and hired by white men
to dance an Indian dance, and othei's had either powwowed or been the
subjects of the powwoAv.
In the adjustment of these cases, on.e man admitted that he had pracHis fiithers
ticed as a Dakota conjurer, and claimed that it was right.
He
practiced in this way, and were often succes.sful in healing the sick.
grew up in tliis svstem of doctoring, and had also practiced it with success.
He was not skilled in any other mode of treating disease. The white
Xd <>ne was willing to see a friend die
people had their medicine men.
It was merciful, it was
without making some efforts to prolong his life.
right.
Jesus Christ when on earth healed tlie sick and cast out devils.
Besides, thev
the prisoners
were in peculiar circumstances. ^lore
And the white
than one hundred had died since their first imprisonment.
doctor, who was appointed to treat their sick, cared not whether they died or
lived.
Indeed, they thought he would rather have them die. AYhen a gooil
man V of them were sick and dying with smallpox, he had l)een heard to
Thus they were
sav that his Dakota patients were doing very well!
under the necessity of endeavoring to heal their own sick, by the oidy
method in which they were skillful. This was the argument.
The missionary would not decitle the case, but referred it to the
elders
Ehnamani and his lirethren. After two weeks they signirit-d that
they were prepared to give their decision.
When they were come to.;ether
for this purpose, they were told that the Grospel of Christ molded the customs and habits of every people by whom it was received. There might
be some wrong things in a national custom which could be eliminated, and

In October of 1865

prison

i>n this

wise:

the custom substantially retained.

absurd and wrong-, that

it

Or

the custom might be so radically

could not be redeemed.

In that case, Christian-

DAKOTA GEAMMAK,

218

ity required

its

TEXTSi

abaudouiiieut.

It

was

AND

fur

ETIINOOnAPIIY.

tlieiii,

witli their

knowledge of

the teachings of the Bible, and the requirements of Clmst's religion, to

decide on the character of this custom of their fathers.

There were twelve

Two

his opinion.

not altogether give up

were shut up

to

the Christian religion.

this, their

ancestral

method of curing

disease.

was wrong, and inconsistent with

They

was caused

sickness and death, they

l)y

deliberately each one arose and stated

They

But Artemas and nine others agreed in saying that

it.

the prai'tice of conjuring

that disease

Very

elders.

thought the circumstances were such that they could

said the notion entertained

bA' spirits,

now

a profession of

by

the Dakotas,

they believed to be erroneous; that

understand, come not out of the ground, but

the appointment of the Gi'eat Spirit; and that the system of conjuring

men

brings

into contact with the evil

s|)irits

and tends

to lead

them away

from Christ.
This decision was regarded as a

and

finality in the prison

on that pointy

accepted throughout the mission churches.

is

When

the prisoners were released, Artemas

met

his wife

and family

with great gladness of heart; and as soon thereafter as possible he was

married according to the Christian form.

he thought she was his wife,

Init

For he

said that,

when

a heathen

the Bible had taught liim that he had not

truly taken her.

few months

after this

he was licensed to preach the gospel, and in

the next year was ordained as one of the pastors of the Pilgrim chm'ch.

In the autunni of 1868, he attended a large gathering of ministers at Minneapolis,

and

Avas cordiallv received

bv

all

classes of Christians.

The

Congregational and Methodist Sunday Schools were entertained with the

way;" and
from seeking after a chaplet of eagle's feathers as the reward of prowess
on the battlefield, to his reaching forth for the prize of the high calling in
Christ
even the crown of Life.
story of his turning from the warpath to the "strait and narrow

CHAPTER

VI.

ARMOR AND EAGLE'S FEATHERS.

For more than two hundred years we know that the Dakota have been
noted as the most Avarhke nation of the northwest. Hennep'n and his
conn-ades were captured l)y a flotilla of canoes coming- down to make war
on the mini and
has come

down

j\Iiami of Illinois.

to recent

The making- and

keeping-

times, as

And the reputation of good fightei's

we know from the Custer massacre.

them a nation of warriors

has, in

my judgment,

been accomplished mainly by three customs, viz: The scalp dance, the
wearing of eagle's feathers, and consecrated armor. In their natural order
the last comes

first.

In the ancient times the exliortation to a young

man

was,

"Guard

well

your sacred armor:" and that consisted of the spear, an arrow, and a bundle
of paint, with some swan's down painted red, to which were sometimes
added some roots for the healing of wounds. These were wrapped together
in strips of red or blue cloth, and could be seen in pleasant dajs carefully
These were given b}- an older man, who was
set up outside of the lodge.
believed to have power over spirits, and who had, in the act of consecration, made to inhere in them the spirit of some animal or bird, as the wolf,
Henceforth these, or rather the one
the beaver, the loon, or the eagle.
which became each one's tutelar divinity and his armor god, were sacred

and not

to

be killed or eaten

until certain conditions

were

fulfilled.

Cer-

tain customs of this kind are finely illustrated in the following personal

narrative of

SIMON .\y.\WAKG-MANI.

Simon was
nuist
will,

all that

a Dakota brave could he.

have been daring- even

which sometimes showed

to recklessness.
itself in

In his early years he

in him a strong

There was

the form of stubbornness.

His eye,

showed that there had been evil, hatred, and maliciousHe was a thorough Indian, and for the first dozen years of his
ness there
manhood, or from his eighteenth to his thirtieth year, no one of his comeven

in a later day,

DAKOTA GKAMMAE, TEXTS, AND ETUNOGKAPHY.

220

rades had followed the warpath more, or reaped

None had a
much honored.

had.
so

right to

wear so many

more glory on it, than he

no other one was

eagle's feathers:

Dakota war-honors are di.^tributed in this manner A party of young

They find a man
the warpath against the Ojibwa.
and kill him. Five braves may share this honor and be entitled therefor
The one who shoots the enemy
to wear each a feather of the royal eagle.
is one of the five, but is not the chief
He who runs uj) and first plunges
:

men have gone on

his l)attle-ax or scalping knife into the foe is

others

may come up and

strike

counted the

him and be partakers of the

first.

glory.

Then
Kach

wears for that act an eagle's feather. If it is only a woman that is killed
and scalped, the mark of honor is only a common eagle's feather.
There is another distinction worth noting. The only real punishment
existing among the Dakota, having the sanction of law or immemorial
usage comes under the name of "soldier-killing." This iscarrpng out the
decrees of the braves or warriors. The shape it takes is the destruction of

up blankets or tents, breaking guns, or killing horses.

But the same immemorial custom places an estoppage on this power. A
man who has killed more enemies than anyone else in the camp can not be
"soldier-killed" by anyone else.
Or if he has killed an enemy in more
ditficult circumstances than the others, as, for instance, if he has climbed a
tree to kill one, and no other man has performed a like feat, no one has a

property', cutting

right to execute

he

is

on him any decree of the "Soldiers' lodge."

In this

way

placed above the execution of law.

To this ennnence Simon had risen. By the customs of the nation no

one in that part of the country liad a right to publicly cut up his ijlanket
This was surely an honorable
or tent, or break his gun. or kill his horse.
distinction

Another custom prevails among the Dakota which

in connection with

voung man
redeem

Simon.

life.

It

may

be mentioned

by

the

certain pledges

the heart, the liver, the breast, the wing,

tabooed to him he

may

reception of the wo-ta-we, or armor,

which he must, if possible,

taboos or consecrates certain parts of an animal, as

him under

places

in after

The

not eat until

by

etc.

Whatever part or

killing

parts are

an enemy he has removed

Simon had removed all taboos, and in this respect was a free
man. His ai'mor was purified and made sacred by the blood of his enemies.
His manhood was established beyond all dispute. All things were lawful

the taboo.

for him.

AEMOR AXD EAGLE'S FEATHERS.

This Dakota name, Anawayg'-inaiii, means
inu"

upon."

utter his

It

war

mav have had

exploits,

its

"One who

significance.

and had reference

to the

It

221
walks' yallop-

may have been

given

fury with which he rushed

upon the foe. This is a common thing. Young men distinguish themselves
on the warpath, and come home with the scalps of their enemies. Their
l>ov-names are thrown awav and new names given to them. And so the
giving and recei^^ng of a new name was not among them a new or strange
Hence the desire that all had, when
thing.
It was a mark of distinction.
making a profession of the Christian religion, to have new names Christian
names given them. They were to be new people. There was a fitness
in it, for Christ had said, "I will write upon him my new name."
At his baptism the "One who walks gallo))ing upon" was called Simon,
and by that name he is extensively known among white people and Indians.
He learned to read and write in the first years of the mission at Lac-qiiiparle, though he never became as good a scholar as many others, and he
became a convert to Christianity about the beginning of the year 1840.
The energy and independence which had characterized him un the hunt
and the warpath he carried with him into his new relations. By dressing
like a white man and going to work, he showed his faith l)y his works.
This was all contrary to the customs of his people, and very soon brought
on him a .storm of opposition. He l^uilt for himself a cabin, and fenced a
Fortius his wife's friends opposed and persecuted him.
field and planted it.
It is true, as already stated, no man in the \-illage had more Dakota
honors than he had. No one had taken moi-e )jibwa scalps, and no one
could cover his head with so many eagle feathers: and hence no one could
Biitnow he had cut off his hair and abjured his Dakota
"soldier-kill" him.
As he
honors, and no one was found so ])oor as to do him reverence.
passed through the village, going to his work, he was laughed at, and the
childi'en often said, "There goes the man who has made himself a woman."
The men who before had honored him as a Dakota brave now avoided
him and called him no more to their feasts. But those forms of opposition
he met bravelv and was made stronger thereby.
It happened that, al>out the beginning of the year 1844, Simon went

down

with his family to the then

new

mission station at Traverse

ties

While there he cut rails for the mission and taught as an assistant
The Dakota men at this place, although even more
in the Dakota school.
openly opposed to the new religion than were those at Lac-qui-parle, nevertSioux.

'Tli.nt is,

continues.

J.O. D.

222
tlick'ss

DAKOTA GKAMMAU. TEXTS, AND

pursued

ETIIX()(i ItAlMI V.

very ditierent course with Sinutn.

Tlie}-

hoiKircd liim

and invited liim to their dog feasts. They praised him; tohl liiin lie was a
good feUow; that he had taken mau)^ Ojibwa scalps, and so they wanted
him to drink spirit water with them. How much Simon resisted the imporHe fell. He was ashamed. He put off his white
tunities is not known.

and for some time was an Indian again.

For several years his history in regard to fire water was one of sinning and repenting. Again and again he was drawn away. His appetite
for spirit water would return, and the desire to obtain horses by trading in
So we mourned sadly over his fall. He repented
it led him farther astray
and promised reformation only to fall again; and each time he appeared to
go down deeper than before. For years he seemed to work iniquity with
Yet during all this time we had hope in his case. We often
greediness.
urged him to come back to the path of life; and something seemed to say,
"Simon will yet return." Sometimes we obtained from him a promise, and
sometimes he came to church, but was so much ashamed that he could not
mail's clothes

be persuaded to enter, but would sit down on the doorstep.

Thus he came up gradually, getting more and more strength and
And so in 1854 he returned to the dress and customs of the white
courage.
men and to his profession of love to Jesus Christ. Since that time he has
witnessed a good confession before

many

witnesses as a ruling elder and

and recently as a licensed local preacher.

When the outbreak of 1S62 occurred Simon and his family were living
Subsequently Little
in a brick house near the Hazelwood mission station.
Crow and the whole camp of hostile Indians removed up to that part of the

class leader,

country, and they forced the Christian Indians to leave their houses, wdiich
While the hostile and loyal jiarties were
all afterwards burned.

were

camped there near together on Rush Brook, Mrs. Newman, one of the capand her three children, came to seek food and protection in Simon's
tipi.
She had been badly treated by her captors, and now cast off to go
whither she could. She afterwards told me that she felt safe when she
tives,

found herself and children

to the

Great

in a

family where they prayed and sang praise

Spirit.

Little Crow ordered the camp to be removed from tlie vicinity of

Hazelwood up to the mouth of the Chippewa. At this time, wlien all luul
started, Simon fell behind, and leaving his own family to take care of themselves,

he and one of his sons placed Mrs.

Newman

and her childivn

in a

ARMOR AND
little

wagon and

l)rouoht

them

ExVGLE'S

safely

FEATHERS.

down

to

Gen.

Sililey's

223

camp

at

Fort

Ridgley.

The bringing in of these and some others not only caused great gladness in our camp, but gave us hope that (lod would enable us to rescue
the remaining cajitives.
Indeed, this was to us the first certain knowledge
was brought about bv the daring and
was the lifting up of tlic dark cloud of
weeks been setting down upon us.

of that counter revolution, which

energy of the Christian Indians.

almost despair that had for

It

CHAPTER

T.

DAKOTA DANCES.
tlie dance among- the Dakota may be stated as fouramusement; secondly, gain; thirdly, superhuman help; and,
Two or more of these objects may be combined in one
fourthly, worship.
In a purely heathen Dakota
dance, but usually one idea is predominant.
camp there is always a great deal of drumming, some by day and more by
This is a kind of practice and preparation for more important occanight.
All dances have
sions as well as a nightly amusement for the young men.

The

fold:

function of

First,

musical accompaniments.
SINGING TO.

There
that

is.

is

one especially, which

This

Singing to or over.

"Adowaq" and

is

called

is

a begging dance.

"W;'i(h)\vaQ,"

Sometimes

it is

pa adowai]," Singing over the heads of birds. A man

gathers some beautiful woodpeckers' heads and sings over them to another
called "Zitkaday

person.

They

are a gift to that person, and, of course, the honorable deeds

In return a horse or

of that person are mentioned and his praises sung.

something quite valuable

is

ex])ected.

It

has been related to

me

that

wrought pipes were, in years

gone by, taken by the Dakota of ^Minnesota to the ^Missouri, and this ceremony of singing over was practiced upon the heads of a man's childi'en,
wlio, in return tVir the honor, gave several horses.
articles of clothing or other skins or curiously

BEGGIN(i UxVNCE.

But the common begging dance, which was often seen among the
eastern Dakota forty years ago, included a variety of fashionable dances,
all

of which wei'e

called the

Ijuti'alo

by wearing

made
dance,

for the

when

purpose of begging. Sometimes it was

made themselves look hideous

the dancers

alone.
styles,

Dressed
with

Doubtless

the horns and long hair of that animal.

alone could dance a begging dance, but

in their best

all their eagle's

clothes

all

women

saw were of na-ii

the most appi'oved

that I ever

and painted

in

feathers properly arranged in their heads, the

DAKOTA
men

collect

and dance

225

DA^X'ES.

Their bodies lean forward, and

in a ring.

tlieir

knees

are bent accordingly, and thus with a motion up and down, keeping time
to the drum and the deer-hoof rattle, they dance and sing their almost

monotonous song, concluding with a shout and the clapping of the mouth
Then some warrior steps out into the middle, and, with
with the hand.
abundance of gesture, recites some war exploit. This is received with a
and the dance begins again. Presently, at one of these intervals,
sitting outside, makes a speech in praise of the man or the

shout,

an old man,

who are expected to make the presents. If the dance is made to a

he loses no time in sending out tobacco, or powder and lead, or proIf one Indian village is dancing to
visions, or, it may be, all together.
another ^iIlage, the women hasten to bring their presents of food and clothing from the ditferent lodges. Another dance of thanks is made, the pres-

people
trader,

Considerents are distributed, and the party breaks up or goes elsewhere.

ing that begging dances must be very demoralizing, white men have often
been greatly to blame for encouraging them.

XO-FLIGHT DANCE.

In the organization of an army and its preparation for etiective service

amount of drill is found necessary. Something very like this, in
objects, is resorted to by the Dakota war captain in preparing the young

a large
its

men and bovs

for the warpath.

called the

It is

"No

flight dauce."^

This

voung men who have not yet made their mark on the battle
field, and drills them by the concerted motions of the dance, while, by the
recital of brave deeds, their hearts are tired an<l made firm for the day of

gathers in the

The

battle.

instructions given are lessons in Indian warfare.

preparatory to the war prophet'^ organizing a party for tlie

But before starting he must propitiate tlie spirits of evil and
This was sought for in a variety of ways, one
obtain the help of the gods.
All

tliis is

warpath.

of which was

by

the

"Yuumi

Wac-ipi." or Circle dance.

CIRCLE D.\XCE.

preparation for

this,

and

for

god-seeking in general, was through

This finished, the wakag man

was made of about forty
the ground and wreathing them with

the purification of the vapor batli or initipi.

had

a tent set for him, joined to

feet in diameter,

willows.

by

setting sticks in

Four gateways were

I

TIO.J

VOL IX

which

Xape

.sui kafiajii,

!.'>

left.

literally.

a,

circle

In the center stood a pole twenty

They pretend not

to flee.

DAKOTA GRAMMAR.

22fi

feet liigh, with

TEXTS,

AND ETHNO{;EAPnY.

bark iiuages suspended at the

Near

top.

the ground was scooped out and a small willow booth

tlie

t'uot

made over

ot'
it.

this

At

was a tire of coals, a stone painted red, and a pipe.

Wlien evervtliina- was thus prepared, and the niyht previous had l)een spent
in drummino- and fasting- and praying, the old man came out of the tent,
naked exce))t a wisj) of grass around his loins. He carried his drum and
Before the painted stone he stood and trembling prayed, "Grandrattles.
Tliis done, he entered the little booth and
father have mercv on me!"
commenced to sing and drum. Tlie dancers tlien entered the circle and
danced around, a dozen or more at once, and all fi.\ed up in paint and
Three or four women followed. The men sang and the women
feathers.
the entrance to this

answered in a kind of chorus. This continued for ten minutes perhaps,

and they retired for a rest. The dance was resumed again and again, each
time with an increased frenz\'. When the last act was finished several men
who had guns shot the wolf image at the to]) of tlie jxde, when the old
man gave forth his oracle, and the dance was done.
SCAI.P DAXCE.

When
the leader

We

the

.spirits

made

had

u}) his

bcrii jiropitiated

and

partv ami started for

tlie
tlic

vision

had appeared,

country of the enemy.

have been successful, and liave obtained one or more

in triumph.
This is wakte-hdii)i, liar'nifi ViUed,
But having killed enemies, thev paint themselves black
they come liotiic
and let their hair liaiii: ilown. Before reaching their village thev sit down
on some knoll and sing a war dirge to the souls tliev have disembodied,
will sujipose tliev

scalps.

Thev come home

are uh-x b\- some of their own people and stripped of their
which is called wayuzapi or taking-all. And thi'ir Idankets may
be taken from them on each occasion of ])aiiitiiig the scalps red, which
ceremony is connnonh- performed four time.-.
Then the seal)) dance coinnieiices. It is a (hmce of self-gloritication,
as its name, "Iwakicipi," seems to mean.
A hoop 2 feet in diameter, more
or less, with a handle several feet long, is ])repared, on which the scalp is
stretched.
The young men gather together and arrange themselves in a

when thev
clothes,

seiniiircle;

and the

those

who

othei's are

fancy; and

all

dance

to the beat of the

paint, according to their

drum. On the other side of the
one of whi^m carries the scalp of

women, arranged in line,

The men sing tlieir war chants and

circle stand the

the enemy.

participated in taking the scalp are painted black,

daubed with red or vellow

praise the bravery

and

DAKOTA DANCES.

227

tlie warpatli, ami the women,

As with other nations a new song

success of those wlio have returned from

intervals, sing-

often

made

an answerino- chorus.

for the occasion: lint the old ones are not forg-otten.

This

at
is

may

serve as a sample:
Sonietliing I've killed,

and

I lift

up

my

voice;

Sometliing I've killed, and I lift up my voice;

The northern buffalo I've killed, and I lift up

Something

I've killed,

and

up

lift

my

my

voice;

voice.

The "northern buffalo" means a l)lack bear: and the "l)lack bear"
means a man. The "hfting up the voice" is in nuiurning- for the slain
euemv. Night after night is the dance kept up l)y the young men and
women, until the leaves fall, if commenced in the sunnner: or, if the scalp
was brought home in the winter, until the leaves grow again. On each
occasion of painting the seal}) a whole day is sjjent dancing around it.
And these davs are high days days of inaking gifts, feasting, and general

rejoicing.

The

influence of the scalp dance on the morality of the people

is

quite

In so loose a state of society as that of the Dakotas, such frequent and long-continued night meetings tend greatly to licentiousness.
But the great wrong of the scalp dance consists in its being a crime against

apparent.

oiu-

common humanity.

thirst give

with the

him

si)irit

drink."

"If thine

What

enemy hunger

a contrast

of the "Iwakicipi."

The

feed him, and

if

he

the spirit of those di\ine words

is

eagle's feather

and the scalp dance

tended greatlv to keep up the intertribal wars among the Indians.

Since the "circle dance" and the 'scalp dance" have become things
of the past among our partly civilized Dakotas, what is called the "grass
is said to have derived its name from the
dancing naked, or witli only a wisp of grass
It is a night
)nlv the men appeared in this nude state.
about the loins.
dance, and regarded as extremely licentious, although now they are represented as dancing in their Indian dress or even clothed as white men.

dance" has been revived.

It

custom, in ancient times, of

(

MYSTERY DANCE.'
This is a secret organization, which is entered through mysterious
death and mysterious resurrection. As it appears to have been confined
mainlv to the eastern portion of the Dakota Nation, it is supposed to have

been derived from some other Indians

'

Wakai) wacipi.

Director Bur. Eth

[See JIau.lau feast.

j. o.

d.]

i>.

273.

at

no

ver}^

and Wacieka dance, pp.

remote date.
342-6, 3d.

The

Ann. Kept, of the

DAKOTA GEAMMAK.

228
Dakota
tlie

TEXTS,

tliemselves, liowever, claim that

great

Uijktel'ii

or

AND ETHXOGKAPHY.
it

god of the waters.

was communicated

It is a

form of

to tliem

relifiion wliich

by
has

The badge of the

The great water god

doubtless largel}- supplauti'd older forms of worship.

order

is

"wakaij" sack, or sack of mystery.

the

ordauied that

this

should be the skin of the

loon, or a species of fish

and of snakes.

otter, raccoon, weasel, squirrel,

slioidd contain foiu- kinds of

It

medicine and represent fowls, quadrupeds, herbs, and trees. Thus grass
roots, the bark of tree roots, swan's down, and buffalo hair are the symbols
which are carefully preserved in the medicine sack. This combination is

supposed

to

produce

cliarm of powerful trouble.

Like a

bellbrotli, boil

aud bubble.

Certain good rules, in the main, are laid down, which must govern the

conduct of members of
sack; they must honor

They must

this organization:
all

who belong

revere the "wakaij"

to the dance;

they must

make

inauv "sacred feasts;" they must not steal nor listen to slander, and the
women must not have more than one husband. The rewards promised to
those who faithfully performed the duties were honor from their fellow
meml)ers, frequent invitations to feasts, abundance of fowl aud venison,

with su})ernatural aid to consume

hail",

and a

and spoon

disli

it,

long

in the future

life

here with a crown of silver

life.

After the proper instruction in the mysteries, the neophyte practiced

watchings and fastings and was purified for four successive days by the
vapor bath. Then came the great day of initiation. The ceremonies were
public.

great deal of cooked provisions

dance wliich

was prepared.

At the sacred

witnessed four decades ago, there were a half dozen large

The arrangements for the dance consisted of a large tent

one end, wliose open front was extended bv other tents stretched along
Along the sides of
the sides, making an oblong with the outer end 0})en.
this iuclosure sat the members, perhaps a hundred in number, each one
having his or her "sack of mystery." At a given signal from the otticiat-

kettles of meat.
at

ing old men,

when

all

arose and danced inward until the}'

the process

was reversed and

all

became

a solid mass,

returned to their seats.

Near the

who were to be initiated were shot by the

mystery," and falling down thev were covered with blankets.

close of the performance those

"sacks of

Then

the mysterious bean or shell which thev claimed had produced death
was extracted by the same mysterious power of the sack of mvstery, aud

DAKOTA DANCES.
the persons were restored to a

new

But this new Hfe came only after

Then he has a -'sack" given him,

life.

the throes and the bitterness of death.

and

is

thenceforth a

member

of the order of the sacred mysteries.

necessary adjunct of the Wakaq-wacipi

or Sacred Feast.

This

food in the village.

is

Of

229

made very

freciuently

is

the ''Wakaij-wohaypi,"

when

there

is

a plenty of

course, as a general thing, only those are invited

was honored with an invitation

Fort Pien-e on the ^lissouri.
to one of their feasts,
The ])ipe is lighted and held up to the gods with
It is in part a worship.
Then they smoke around, after which the food is
a prayer for mercv.
The guests bring their own wooden bowl and horn spoon.
dished out.
Each one must eat up all that is given him or pay a fort'eit. This is a

who belong

to the order.

Forty

yeai's

in a wild Teton

ago

^-illage at

I have known a
blanket or gun or such article as the person can give.
communitv, in time of plenty, run wild over the idea of stuffing each other

Their god is their belly.

all the forfeits possible.
Quite likelv there are other forms of the dance in other parts of the
Dakota countrv, or dances which have other names than those spoken of

and getting

here

but these are

sufficient.

There remains, however,

and worship

the greatest exemplilication of self-sacrifice

to

be mentioned

in the sun-dance.

SUX-DA>'CE.

bv

The following graphic account of the sun-dance held in June,

Red Cloud, is an abstract of what was published

the Teton under

Dail V Journal of Sioux City, Iowa.

It is

1880,
in the

a very tiaistworthy and more than

is becoming rarer under the

usuallv vivid description of a ceremony which

influence of Clu-istianity.

The lodges, 700

This sun-dance began at 5 a. m., June 24, 1880.
number, were arranged in a circle of about six miles in circumference
The dance began
on a level plain near Wliite Clay Creek, Nebra.ska.
It is estimated that about 4,000
with a grand charge within the circle.
men and women took part in the charge. Nearly all were on horseback, and they charged back and forth over the ground, yelling for an
hour, for the alleged purpose of frightening away the ghosts and bad
A hard rain set in at 6 o'clock, and nothing more
spirits from the grounds.
was done until 1 o'clock, when the sky cleared and the people went up on
in

a branch of White Clay Creek to cut the sacred pole. Ai-ound the tree to
be felled a ring was formed, and no living object was allowed to enter
thereui except the persons

who took

part in felling the tree.

The master

DAKOTA GKAMMAi;. TEXlU AND

230

KTlINi HiKAl'lJ

V.

and at the time of

was his dut\- to keep
After mucdi ceremony, danciuji', and Ji'iving
intruders out of the circle.
awav of horses, six men walked slowlv up to the tree and each oave it a
When it went down
hack, after which it was felled hv the wife of Spider.
a charge was niade on it, and the tree, branches and all, was taken u|) and
carried bv men and women to the sun-dance grounds, a distance of two
of ceremonies was a colored man, captnred wlien a

this

dance attached

miles.

On

to the

band of

I.ittle

reaching- the grounds, thev

Womid.

cliilil.

It

made another charge

to drive

away

any ghosts that might be lingering there. Then Tasuijke kokipapi,^ the
younger (commonly called Young-Man-Afraid-of-his-IIorses), announced
that there was nothing more to be seen till 10 o'clock on the following day,
Friday, June 25.
The evening of the 24th and the forenoon of the 25tli were spent in
The latter was formed in a
raising the pole juid erecting a tabernacle.
cii'cle of al)out 500 yards in circund'erence, 12 feet high, and was constructed b}- putting posts in the ground and covering them with green
bouo-hs.
The pole was placed in the center and decorated with red,
There were
white, and blue flags, said to be gifts to the Great Spirit.
within the inclosure about

1,000

men

sitting

around, and 300 daucex-s,

The 300 dancers

marched around the pole, dancing, singing, and shooting up at the pole.
Each UKUi had from one to three belts of cartridges strung around his
body. He had little clothing besides his breechcloth, and his bare body
This performance lasted for
and limbs Avere painted in various colors.
two hours, then all tiring ceased, and tAvent}' children entered the ring
The parents of each child gave away two
to have their ears pierced.
When a horse was turned loose, the tirst man who
horses to the poor.
besides 25

men

caught hold of

riding their horses around the ring.

owned

it

it.

Persons competing for the horses were placed

outside the gate of the inclosure in two parallel rows 30 feet apart, one

on each

side

scrandile to see

The
calico.

When

of the road.

who

could reach

clnld to be honored

Then

six

old

men

row

a horse was turned out there Avas a

it tirst.

was

laid

by

its

sprinkled water on

lowing words: "() Wakaijtaijka, hear

nie!

this

mother on
its

pile

of

head, I'epeating the

man

new
fol-

has been a good and

brave man, and the mother is a good woman. For their sake let this child
have good luck and many children." Then, with a long, slender,
sharp-pointed knife, two holes were made througli each ear, wherein were

live long,

'

Mtiially, TlifV (the foe) fear eveu his horse.

J.

o. D.

DAKOTA DANCES.
placed

rinii-s

pierced, ten

over

it

of

German

silver.

Wlu-n

all

231

the eliildren had had their ears

crymg
young unmarried maidens

placed l)y the pole the skull of some large animal,

men

and making sundry

passes.

Then

all

the

parents and had been chaste during the year went

up and touched the tree, raised their right hands to the sun, bowed to the
The young women had been
skull, and then retired from the inclosure.
touching of the tree would
the
unchaste
been
had
of
them
an^
if
told that

who had obeyed

"their

insure fatal conse(iuences to them, as the large animal represented

skull would carry them off to the spirit land.

by

the

At 8 o'clock the sun-dancers proper, seventeen in number, entered the

These men had been tasting, no food or water having been given
them for three da\ s and nights previous to their entering the inclosure.
Meu who take part in this dance say what they are going to do before they
more days with'., the}' intend going one, two, or
are placed on record
to the
out food and water, and whether they intend being cut and tied up

ring.

/".

After making such a declaration they lose all control of their own
Thev are obliged to last, and are placed on l>uffalo robes in a sweatIn this condition were
house uutilthey become as gaunt as grayhounds.
one had a whistle
each
and
guards,
the seventeen brought into the ring by
placed in his mouth and a baiuier with a long staff placed in his hand.

pole.

wills.

sixty men, struck up a hideous noise,

steadily at the sun, and kept
gazed
the seventeen men danced, whistled,
Avith little or no change until
kept
up
was
scene
This
drums.
the
with
time

Then

ten large bass drums, beaten

by

the morning of the third day.

The white
The same
The
ling.

noise

A-isitors

was

reached the grounds at 10 a. m. Saturday, the -ifitli.

and the seventeen were still dancing and whist-

there,

clubs used as drumsticks had horses'

tails

fastened to

them

mstead of the scalps which would have been used in earlier days. At 11
on blankets, and after much
a. m. seven of the seventeen were laid down
ceremony and gmng away of horses and calico, each man was cut and tied
up to the pole. This operation was performed by raising the skin of the
an inch long
right breast and then that of the left, cutting a hole about
thi-ough the skin at each place.

romul wooden skewer was inserted

rope, and the

tlu-ough each hole, fastened by sinews, the sinews tied to a
tied with
rope to the pole. One fellow had pins inserted in each arm,
The first
sinews, and fastened to a horse which was standing beside him.

the
and second dancers seemed to be veterans, as they went forward to
made a short prayer, and then ran backward, breaking loose and fall-

pole,

DAKOTA ORA3IMAR, TKXTS. AND

282
on

7<:THN()GUAI'HY.

I'lic tliii'il man, seeing- the oiIrts Ijreak loose, took

and made a desperate strugjile. He succeeded not
only in breaking from rlic pole, but also from the horse. This feat pleased
the Indians, who sliouted Instil v.
Little Big Man, who was mounted, was
so delighted that he shot an arrow straight up into the air, whooping with
all his might
Tlic arrow came down on the back of a laro-e fat woman,
who was standing outside the inclosure. The old woman jumped up and
ran howling at-ross the prairie.
An Indian on the outside happened to be
on horseback, so he ran u]) to her and held her while the others extracted
the arrow.
Little Big ^lan was obliged to part with three horses to satisfv
iii<4'

ti;it

tlicii'

courajie, braced

hiicks.
uj),

woman.
The four remaining dancers were young and inexperienced, so they
could not break their lionds.
Consequent^" thev gave awav three horses
each and were cut loose.
)ne of them fainted, and on being resuscitated
he became um-uly, making a break from the ring, tumbling over several
women, and when iinallv seized he was standing among several infants
the

had been stowed away under blankers in the corner of the lodge. He
was brought back, a whistle made of an eagle's feather Avas put into his
mouth, and he was set to dancing. Then an old man with a looking-glass
In his hand and a buffalo skull on his head performed mvsterv rites over
him, to drive out the evil spirit which they thought had entered into the
young man. Meantime two breathless infants Avere taken out into the air
and resuscitated. Another old man said that he was ready to give to anjworthy woman the mysterious anointing. A large number went up and
received this ancient rite.
This was administered b}^ cutting a hole in the
right arm and introducing- medicine under the skin.
Women entitled to
this privilege were those wIkt had at auA* period of their lives held a horse
or borne arms in battle.
At
r. m. the sun disappeared under the clouds,
and the old man w'ith the butfalo skull on his head uttered a few words
and dismissed the audience. Then the dance ended, and an hour later the
lodyes were taken down and most of the Lidians started homeward.
that

(I

IISTDEX
I'age.

Page.

Absaeoka and

Hidatsa. Kindrcil dialects uf

Ownership of Black hills by

Accent, Peculiarities of
Accouchement of Dakota women
Action. Variable, in Dakota verbs
Adjectives
Abstract nouus formed from
Adverbs formed from
Change of, to verbs
Numeral
Pronominal
Syntax of

191^2

207

22
45, 46, 56, 72

Bakihojj gens. Reference to

Bancroft, George. Classification of Indians by
BasdeCe sni, Description of
Beaver. Reference to
Begging dance, Description of
90. 101, 108, 113, 120,
Beliefs. Primitive

20

159
193
224
121, 122. 138

139, 148. 149, 164. 165, 193, 211, 214, 216, 219, 220,

41
51

161

168

Berthold Indiana, Tradition

of,

respecting the

228

Da
181

kota

"2

Big Sioux rivcr. Origin of name of

Big Stone lake, Indians on island in
Biixjxi kinship trms

25

47, 73
''^

Verbal roots used as

50. 74

Adverbs

50,51,52

Derivationsof

Numeral
-,Syntasof
Agent, Nouns of person or
Algoxquian name for the Winnebago
Place assigned to, by Bancroft
ALLOuitz, Claude, Keference to work of
Alphabet, Dakota
Amdo WAPUSKIVA gens
American Horse, Reference to wiuter count of
Animals. Nouns referring to
Animate OBJECTS, Plural for
,

AOKIST, Syntax of

tense
Arikara found on Missouri

^^i
1^9

xvi. 45

197

Blackfeet. Notes on

187

182

168

Black hills. Reference to

Black otter, Lament of
Black paint. Use of

170

Blizzard, Belief respecting

74i77
40
189

lii. 3, 4

Blood-clot boy. Myth of

123

226
93
95, 101. 103. 104

Blueearth region. Reference to

Blceearth river. Trading post on
Boat Village, A Dakota "band"

177, 189

40

42

Boils, Belief concerning

H". 148

66

Bow creek. Omaha

159

182

193

139

Armor, Sacreduess of

219

220

Taboos connected with

xi''<

Reference to
Birth-names, Remarks on
of
Symbolism
BUNDLE.
Black

206

Arm-awl^^ killed by younger brother

,

180

Black Day Woman. Legend of

^9

25

river

178

18,6(, 61,89
ARTICLE, Definite
18, 62
-, Indefinite
geptes
158
Walipetoijwai)
by.
Edward,
List
of
Ashley,
3, 4
Aspirated sounds (6, 3,z)
164
Yauktonai
oftsboot
of
the
ASSLNIBOIN an
170
and Dakota, Reference to
160.
164
Derivation of name
169. 178. 188
Description of
160, 164. 171, 174
-, History of
204
Aunt, Place of, in the tipi
165
Autumn reckoned as one moon
68
Auxiliary verbs, Syntax of

settlement on

Bow, Belief concerning a

Bov beloved, Meaning of term
Boys, Naming and training of
Breviary, Dakota f-ar of
Brothers, Myths concerning

177
177
190

93
147

208,209
1"3
123, 139. 143

187

Bri'les, Description of

208

Bundle of purchase
Burial customs
BwAif, Meaning of

211,212
183

Oa6u gens

IWJ

165

Calendar, Primitive
Camp, Usage concerning
Ca.'S-ka6a OTiNAgens
Can-kaSke TOJfWAJf, Derivation of name

162,196

158
183. 184

Ca^ KUTE gentes

Ca.^ ona gens

159,160

Remarks concerning
Cardinal numerals
Carver, Jonathan, Travels of

158,159

160,161

Oa:^-da (^ikana.

Baby, The

Badge of the Mystery dance

Badger, References to

Bad

Spirit.

207

228
101.102,141
109

Case, genitive

*'

179

15,43,44

of pronouns

11,

233

16

INDEX.

234

Paga
Causative arli.m iuiplii'il
Ck6uka, Meaning of
C'KREBRALS, Deflnitioii
Cek, Definition of

liy

mmUil

138
4

dI'

101

Changes

of letters
the moon, Belief concernir.j^
Chankasketon, Definition of

Chee ZHON, Legend

of

Cheyenne, Account

<f tlic

20

iircliN

6,

10

165
176
124. 129

193

Friendsbip of Titoi]waij toward

Chickadee, Belief concerning
Chieftainship, Descent of
Child life, Dakota
Children, Xaiues of
Chonkasketons, Identification of
Christian Indians, Character and position of
Circle dance, Description of
Citizenship, Indian
Cold, Effect of, implied by modal prefix
Collective plural of verbs of motion
Colors, Symbolism of
Conjugation, Dakota
Conjunctions
CoNJUiUNGJJeliefB concerning
tJONSONANTS
CoNTINUATIVES, Remarks on
Contraction
Councils, Indian
Counting, Metbod of
Courtship and marriage
Crow creek, Keference to

161

120, 122

45

tlie

205
181

202

177, 181

168

35
11, 16, 23,

of-

46

171, 175

177

Ears Piercing

of, during sun dance

Earth, Belief concerning repeopling of

Eastern Sioux, Designation of

Egg, Mention of, in legend
Ehna-mani, Account of

230
139, 143

184
109
215

Elision, Substitution and

Emphasis
Encampment, Form of the
English, Indian trade by the

180

Evil, Beliefs concerning

138

Explosive sounds
Eyaijpaha the crier

200

3,

196

228
165

207

xKxii,224
205
173
155

grammar

habitats

136. 169, 180, 181

History of the
Industries of the
kinship terms
legends

108. 171, 176, 178, 179, 180, 183, 190

Meaning of name

183

184
xviii,
105, 124,

migrations

myths... 81,90,95,101, 110,11.:,

names for natural time divisiiui-t
population
Sociology of the
Use of atone implements by the

war customs
Dances
Days, Counting of, by the Dakota
Death and burial customs
Definite articles
De-Monstkatives, Use of

xx
206
168

mourning customs

192

verbs, Dakota

10

164

192

xvi
170, 179, 180

Gros Ventre

Mandan

Dual number, Dakota

DuLhut, Daniel Greyselon, References to work
Dung Vill,\(}K (Ui)kceki'i^ rota toijwai)! Indians

165, 193, 211, 214, 216, 219, 220,

xvi
xxii, xxiii

Double

xxix

xiv, xv, 31

78

calendar

xvi

32

.*!S

xxiii,

53,

3, 4, 8,

207

xxxii
204.207

numerals

23

xxi

XXX, xxxii

Quotations from
by, on cardinal birth-names

.^6

xviii.xx

custom of wife purchase

dances
Ethical sense of the
fear of breviary
General account of the

kinship terms
proiioons

beliefs. ... 90 nil. 1U8, 113, 120, 121, 122, 138, 139, 148, 149, 164

.Remarks

20

xvii,

mihihna

167

216, 217, 218

207

...

myths

continuatives

, Bancroft cited on the

by

-81 ,-26, 28,

Cutting, Action by

207
term.-i

225

182

Dakota, Remarks on eastern

41

165

217, 222

...180,185

<|'EGIHA kinship terms

:i

1>*0

215, 216

DORSEY, J. Owen. Criticism on kinsliip

List of kinship terms by
Notes by, on hokSidag, etc
Dakota dances

208, 230

183

lin

Disease, Beliefs concerning

Division of time among tlie Dakota
Divorce, Primitive

195

Crow

Indians, Remarks concerning

Cut HEAD Indians, Remark.s on

Page.

Desire, Expression of strong

Dialogue, Repetition of verb in
Dickso.-, Egbert, Enlistment of Indiana by
Dlmikutives

212
U.'i.

121. 130, l;9, 144, 148

165
155, 169

Falls of Saint Anthony in Indian history

Family, The primitive
Fasting and prayer. Efficacy of
Father, Place of, in tent
Father-in-law, Usage concerninj;

Fellowhood, Custom of
Fingers, Use of, in counting

180

195,203

214
294

203,204
196
164

Flint, Occurrence of

184

Food

211

for the dead

Foot, Action by the
F0RF31TS. Payment of
Fornication, condemnation of
Fortified Vill.vge "band "
Fox Indians, Remarks concerning
French records aud maps. Reference

Frenchmen, Dakota name

Frequency

20

202

205
177

176,178
to

for

of action, Denotation of

Io8,17B,182

174.175
41

158, 177, 179, 183, 195, 203

184

220

Gambling among the Uakc.ta

224

Garvie, James, Reference to writings of

165

Gender

211,212
18

89

124

42

Dakota
Gex.s, Remarks on the
GENTESof the Dakota

Genitive

202

case,

15,43,44

195
157.161.16:!, 164

235
Page.

LvFLNiTivE

Myth concernirg
Names of

GiBLS,

24,65

mode

INITI.VTION, Description of

I:i'KPA-DUTA people. Union

with the Teti

Ulicit, condemned
Dakota
Intermarriage, Prohibition of
fostered by scalp dance
wars
Intertribal

Intercourse,

Geand Lodge Village Indiaus

Grand Pawsee. Reference to
Geasdmothee, Place of, iu
Gbass dance, Keference to

of.

LVTERJECTio.NS,

tipi

Grat Bear, Myth concerning

Great Mosquito, Mention of, in myth
Great Pipestone quarry. Discovery of
Great Spibit, Beliefs concerning
Great Wild Kice Village Indians
Green bay, Tribes on
Grev Clovd, David, Reference to writings
Guos Ventre, Remarks on the name

Involuntary action of inanimate objects.

IijYAif Oeyaka ato;}wa:s gens

169, 171
95. 110

of

GuTTTTRAts, Dakota

loNLi CREEK. Reference to

Iowa, Remarks concerning
Iowa, Keference to the
Iroquois. Reference to the
Irregular verbs
Is.i.'JTA mde, Origin of name
ISANYATI gens and tribe

176. 17

176, 180. 182

190, 191

170. 183

163, 184
161, 163

iTAZipt^o tribe

Hakaykayna, Reference to
Head OF Gold, Legend of

Heart Killer, Reference

Heat,

Elfect of, implied

120,123

.-

to

hy modal

^^^

Jesctt -JiKLATioNs ou the Dakota

JoGUES, FafhcT, cited on the Dakota.

17*

JOLIET, Lf'Uls, Journey of

20

prefix

175
172, 173

157

iIeyata tonwe gens

HiDATsrA kinship terms
Confounding of, with other Minitari
History, Argument from
Hohe gens
HokSida^, Note on

AT05WAN. division
Kansa, Reference to
kinship terms

168

K.IPOSIA village. Reference to

1^'*

K APO^A gens

207

Kathio village. Reference

Keze division

-Oi

Home, Dakota word for

laws. Observance

of,

by Indians

167

Honor, Place of. in tent or tipi

HotcaSoara, meaning of
HouETBATONS, Remarks on
*'
House of spirits, " Dakota
Household, The Indian

Human species, Nouns

Hunkpapa, Remarks on
Hu:jKPATi, Meaning of
HUNKPATINA division
Hunting customs
Huron, Remarks on the
Husband, Rights of

201

169,170
204,206

160,

172,

iMMOR-ALiTY condemned by the Dakota

Lmperati^-e mode
LwpERSONAL forms of verbs
Inanimate objects. Plural termination of names of

159
171
xvii, xxii, 45, 138, 203, 207

195

Reference to

206

Story of the
KlYAKSA. Meaning of
KlYUKSA gentes
Knife lake. Origin of name

164
185

157, 160, 161. 163, 180,

174, 184

190,193

to

kinship terms

xviii,

xi

of the Titonwan dialect

Lakota, Teton equivalent of Dakota
La>-d, Cession of, by Indians
Language. Sacred
La Pointe mission. Reference to
La S.UJ-e, Robert, Reference to
Laws, rnwritten Dakota
Leaf Village division
Leech LAKE region, Account of
Legend of Black Day woman
the head of gold

Winona
Le Jeune, Paul, Reference
Le Sl'ECR, References to.

183
181

166
170
172
195, 203

177,179
178,179
206
105

206
169

to
176, 177,

Letters, Changes of
182,
Lewis, Meeriwether, Explorations of
Lhut, D.aniel Greyselon, Sieur du. Reference to

Indefinite article

171

to

162

Illinois eiver, Ascent of

Indian population. Opinions as to

trade. Early
Indians, Conclusion respecting the
enlisted against the United States
Indicative mode
INTANTS, Customs respecting

Kiowa lover,

KWAPA. Reference

xi
179

160, 161

gens

Illinois, Reference to

171

101,102,163,164,188

iHA Sa gens
iKJiu.-j

system of the Omaha.

162

IHA isdaye gens

iH-iiJJKTO.-iWA:)' tribe

1*9

40

193
xviii,

157. 159

204

204

Huif KPA, Meaning of

K.vu.Mi

KiCKAPOO, Reference to
Kinship names, Siouan

213

referring to

159

192

XIX, XXI

Homestead

division

105
***

He-mni-6a>i gens
Hennepin, Louis, Adoption of, by Indians
and Du Lhat, Meeting of
Contact of, with Dakota Indians

Ite6u gens
Itokah tin.v

work of
'

Little Crow, Career of

Little Rapids. Reference to
Little Sioux eiveb. Origin of name of
Lord's prayer

178

6,

10

191, 192

I'^L

"5

179, 181, 222

18**

178
^51

236
rage.

Lover, rrocodnrn

Lower SiOL'X,

o(

:i

Ceasioii

land by

Ma6a YfTE SNI gens

(Omaha), Location

187

157

Nasals, Dakota
Xicolet. Jean, References to
Night winds. Prayer to the
NiOBEABA RIVER, Reference to
No-flight dance. Account of

182

of, o:i oai-l.y ni.ips

affoctins

I'JJ,

Mandan

kinship terms
Remarks concerning the

M AM TI, Indians
,

204, 205

108

Noltss. Dakota

4
214
190

225

xxx, xxxii
183

176
170, 171

51,52

176, 183
1

JJerthold

46,47,49
57

pronouns

11.

verbs

10,

,Syntaxof
181
156, 174

150.

15,44

to adjectives
incorporated pronouns

171

Tradition of

20
56

Number, belonging

1D5, 204, 205, 206

72

15, 40, 41, 43, 44, 51, 52, 56, 71,

adverbs formed from

and adjectives declined as verb j
Incorporated pronouns in
of relationship

181

Reference to

Mde-waka^', Reference to
Mdewaka1)"T05Wa:j tribe

57
23

62,72

Numerals, Analysis
Nyut'a-tci tribe

of

xxiii, 48.

50

193

...

157,173.179,180

belief

164

Me.vdow lark, Myth concerning

Medicixe, Magic connected with practice of
Mexard, Rene, Rel'erenceto
Menomoni, Reference to
Miami, Reference to
MlCHIQAN, Lake, Iteference to
Migrations of Siouan tribes
MlHlHNA, Analysis of
Milky WAY, Dakota name for
MiLLELACS, Reference to
MixiK-WJOo, Origin of name
Mixika:Sye wo^rpi tribe

91
214. 215

109
171, 180

171,172

170
16S, 182, 190

204,207-

212
156, 173, 174

1S7
161, 103, 187

MlxlKOO^r gcntes

163

Mink, Reference

to

114

tribe

187

MixsEK a^SJOO

MixxESOT-A Dakota, Cession of land by

law as to mixed blood
MiNXETAREE, Meaning of term
Mississippi Dakota, Cession of land by
Mississippi river. Descent of, by Maniuetto and

Joliet

tribe,

Reference to
Mi.ssoURi RIVER, Ascent

by Indians

Modal particles
Modal predxes
Mode

Myths concerning the

Morgan, Lewis H., Theory
Morphology

168
165

respecting Indians

163

for the

Dakota

183

Observations on the

170, 170, 179,

Okopeya division
Old max, Reference to, in myth

180

158, 159

91
.

177, 189, 190,191

190

193

-.

161,163
66

50
193
xviii,

xx
158

177, 182, 191

122, 123

123
181

92
157, 160

163

163

11

Customs affecting
MouRXixo customs and songs
MoCTH, Action with
Mystery dance. Account of tlio
MiTHS of the Dakota

203, 204

L.\w,

212, 213

20
214, 227,

22S

3, 90, 93, 101, 110, 113,

115,121,130 139,144,148

Nadouessi, Appellation for the Dakota

Nadodessioux, Derivation and use of

Nadowe, Meaning of

Ojibwa name

163. 164

OPTATIVE, Syntax of
Ordinals, Dakota
OSAGE, Traditions concerning
kinship terms
OTEfti atojjwa:? gens
Oto, Observations coucorning
OTTER, Myth concerning
, Notes on
Outbreak, Result of Indian
Owl. Belief concerning
Oyate &iix gentes
Oy'UHPE gens

149,165
of,

159

gens
OiTuuPE gens

Oohe X05PA tribe and gens

19,20

no

xo.-jpa

traditions

23, 24, 25, 64

Che

181

19

156

202

192

190

Mongolian, Connection of Indian with

Moon, Place of, in calendar

162. 163, 187

30, 31

Meaning of
Ohdihe division

167

181,189
of,

161,163,182

Om.vha Indians. Observations concerning the

"0MAH.A Sociologj," Reference to

193

to

Objective pronouns. Remarks on

OCeti ^AKOwnj, Reference to
Odd-okeven / " Playing of, by gamblers
Odowa:j siGsif e or Bad Songs
Oglal.1 tribe and gens

181

171

Missouri Indians, Reference

MoTHER-lN

204

168,169

Indians by

xvi, xvii, xxii, 44, 45, 138,

Prohibition of use of

xix
159

Mataxton division
Matthews, Washixotox,

Notes by .J. Owen Dorse,v

KoTTAWAY, Meaning of

191, 192

Maxitoba, Flight of Ibe Santeo to

Maeest, Father, r.efereuie to work of
Marquette. Jacques, Reference to work of
147,
Marriage customs and laws
M.\scorTix,

family

203, 207, 208

91, 121, 214, 215

Maqic, Indian

Man, Customs and beliefs

Mythic account of a

iiml

181

LOWLAXDERS, Division of

Maha

Paga.

Xames, Personal

205

D.ikol^
iif

179, 183
171, 183

183

PAB.4KSAgens
Paixt, Use of
Parable of the prodigal son
P.\radigm of active verbs
Participles
Pawnee, Reference to
People, Mythic origin of
Peebot. Nicholas, Reference to
Person of pronouns

226
150

38
25, 70. 71

182,193
139,143

176
11
23

verbs

or agent.

160.161

Nouns

of

40

237
Paga
Personal pronouns, Tables of
Phonology
Phkatkt, Character of the
Pike, Zebclon M., References

1^5

Plceal number

11,

23. i2, 130

Pldralitv of wives
Pole Village division
Political organization among the Dakota

1*"

KULES of

177

Runaway

3
182, 190. 191

162

Population of the Dakota

Possession among the Dakota

155
14. 15, 43,

207

xiv, xv,

Numbers

60

57
''4

161

Puants, Application of name

Punching, Action by

189

PUNisHMENTof runaway wife

Purchase, The bundle of

207

206
20

SisSETON.

46.69
45, 138

115, 130,

144, 158

161

219

224
190
183.184
158, 159, 164, 179. 180

180, 184, 185

Remarks concerning

122

188

147,148

193
165
159
177

Sni, Peculiar use of

139

Snipe, Mvthical origin of

Sociology of the Dakota

149
138, 177.

79. 183. 193,

203
220
171

xii, 3,
I''*

156,177,183

-villagers
,

Spirits,

'

Dakota

belief in the existence of

Spotted Tail, Reference to

Spring reckoned as one moon
STANDING Buffalo. Account of

b;

myths by

20
161, 163

161.163

Spirit lake band

EepcblicanPawnee, Refe
Eiggs, a. !., Classification of substantive verbs

the supernatural in

20
129

"Soldierkilllng." Exemption from

SoNGASKicoNS, Reference to
Sounds peculiar to Indian words

to

Reduplic-vtion
Relations, Karnes of famil.v
Eenville. Joseph, Eeference to
Eknville, Michel, Reference to writings of

149

Sister
Sitting Bull, Reference to
Siyakao, Reference to
Skidi, Tradition respecting
Sleeps, Days counted by
Sleepy Eyes' people. Reference to
S.^LALL Band Village Indians

Eed Cloud, People of

Red Iron, People of
Eed lake region. Reference to
Eed painting of scalps
Red Stone (Juarry Village Indians
Eed Thunder, Reference to
Red Wild Kice Village Indians

cited on the name Santee

genitive case
EiOGS, S. K., Remarks on sub.stantive verbs

213

to

SisiTOJJWAN. gens

Eaymbaolt, Father, cited on the Dakota

Eed Bundle, Mythic significance of

Eedwixg, Reference

200. 201
156. 184, 137

Simon Anawangmani, Account of

"Singing to," Definition of
SiouAN tribes. Migrations of
Sioux, Observations on name

20

Pushing, Action by

26
89
225. 227

SHA\aNG, Action by
Shepherd, Belief concerning
Shooting, Action by
SiCANfiu tribe and gens
SiHA-SAPA tribe and gentes
SikSicena gens

15.16,26,27,32,33

Snfflxed

170

1*3

Sharp Grass. Reference

Prondxciation, Peculiarities of
Pte yute sni ens

171, 180

11, 16, 57

of

159, 160. 181, 184

130. 144, 150, 151, 152

' Say," Repetition of word in dialogue

Scalp dance. Influence of, on morality
Scouts, Selection of
Seven, a mystic number
" Shadow" or nagi. Various meanings of

27,28,32.33

161

187

Sawing, Action by

150
57

172

^awala gens

201, 202

12, 16, 55, 56.

Person of
-.Prefixed
, Separate

20

6, 11, 12, 13, 14. 16. 17. 30, 50, 55, 58, 59,

175

77

164

Incorporated

166

la. Explorations of

1^5

21

-.Inserted

229

179

151

219

of

Saijonee gens
Sans Abcs. Origin of name
Santee, Observations concerning the
dialect. Texts in the .83, 95, 110, 115, 124.
Sauk and Fox, Notes on
Sault Ste. Marie, Reference to

214
52,

PEre de

71. 180

S.ANDy LAKE region. Reference to

Sa.-joxa gens

206

Salle, Robert,

180

at

Sacrifice, Primitive

197

207

wife, Punishment of

language. Description

169, 171

to

Pbatt, E. H., Story by, of a Kiowa lover

Prayer, The Lord s
to the night winds
Prepositions, Dakota
used aa verbs
Pressure, Action by
Priority among the I>akota
Proclamation of the Eyai]paha
Prodigal Son, Parable of the

-*

201.204.228

conduct".

Sac and Fox tribe. Notes on

Sacred armor
feast. Account oC

66

Power Svmbols of

Pronouns

19

196

name for the Oglala

Praieiedu Chiex, Council

162, 163

147,204

Polygamy, Dakota
Polysyllabic words. Accentuation of
PoxKA, Observations concerning

Potential, Syntax of
POTTOW ATTO.MIE, References

177

Robinson, John, cited on the names Oglala, etc

Roots, Verbal
Rubbing. Action by

179, 180

lli,

179

EivER Village band

195

- -

to

Pine-shooters division

52

EiGGS.T. L., Suggestion of. concerniugprepositions.

River bands of the Dakota, Kefereuce to

16
3'

212, 213

187

165
182, 196

by

Star BORN. Myth of

Star land. Mythical world- of
Stone implements used b.v the Dakota

91.92,93,94,121

90
184

238
Verbs. AdverV^ formed
Auxiliary
Cansative
Defective

band of Assiiiilioin
Straxger. Place of. in the tipi
Strikino. Action by
SviUfSCTiVE, Sj-ntax of
Substantive verbs. Dakota
SfBSTlTfTlON and elision
Summer reckoned as fi ve moons
Sl'N DANCE. Observations on
Sun [Kt^EKA gens
Sui'erhum.\n, Beliefs concerning the
Superior, Lake. Reference to
Supernatubalism in Dakota niyth.s
Sweat lodge. Description of
Syllabication
Symbolic colors
STI.INKYS, a

214.

171. 176
9U. 138

51

fr

68

,23.68

30,35

Formation of

1!(.

Forms of
Government of

20.

21,26,27.28.32, 33,34
21,22, 23,31

63

Position of

55,62

Syntax of.
Village of Wild Rice Gatherers, Origin of name
Village on the River,
Violators of hunting laws. Treatment of
Vocatives of kinship terms
Vowels and von el changes
.

197, 200.

Wabashaw band.

Reference to

180

Moaning of
Taboos. Removal of
Tahuh a yuta gens

207

Wa('eo>,-pa gentes

160, 163

220

Wahpekute tribe

157,180.184.186

161

TakapsDiTONa. Origin of name

T AKAPSIN to!JWA!ska gens
Takixi gens

158

Wahpeton. Remarks on the

Wahpeton-Teton, ExplaDation of

'

Ta.

Tamahe. Reference
Tappage Pa-nee

158
161

181

to

193

TasijjTa-tukikipi. Exjilanation of

120. 121

Teal dnck.

149

Belief concerning
Tense. Dakota
Tent given to be used for the tiyotipi
Teton, Account of the
dialect. Remarks concerning
Teton Leaf Vill-age Imlians
Texts in the Santee dialect

25,66.67
197

182.186.212

177
83. 95. 110,

115,124,130,144,150,151,152

Yankton

Thunder-being, Belief concerning

TicoNDEBOGA. Reference to battle of
Time. Method of reckoning
Ti^ta tojjwe gens

dialect.
TiYOTi,

Observations on

Two Kettles, Origin

Two women

158,159
200
190

158

of the

xix, xxi

name

187
141, 142, 148. 149

XOIwere kinship terms

xix, sxi

rNKTEHI

Unktoka

138,142
tribe

rrSKTOMI

191
104. 111.

TTpLAJOiERS division
Upper lHA>iKTo>)WA!(NA gentes

Verbal

ROOTS. Dakota

Verbs, Dakota

13. 114. 138, 139, 142,

143

187
161

19.25
. 19. 21. 22. 23.

2. 33. 35. 51, 62. 63,

200

Tctelo kindship terms

Adjective.

gens

Walking Elk, Writings

160
158. 183

of

105

Wamnu(;a-ita6o^a. Description of
War, Indian

honors.

143
176. 177

Distribntion of

220

prophet, Song of the

213

WasiOujj. Meaning of

174,

175

WAiSAiiA gens
Wazi kute. Origin of name
W.\ziya, Myth of
Weeks not reckoned by the Dakota

8,

TOUCHERS, Selection of
Tkaditioxs of the Omaha .ind I'onka
Traverse Lake, Reference to

oifi

Wakpa ato>>wa5 gens

157

162, 195, 196, 200

Tl ZAPTA5, Reference to

Wak-MUHA

138

201

204

Meaningof

238
201

Wakiijya>j, Meaning of

Wayeya, Meaning

161, 164. 180, 182. 187

TlvOTlpr, Observations on

165

189. 191

TrrojjWAii References to the

184

214,216

160

142

Tipi. Observations concerning the

180

157. 158. 179. 180. 184

WAieu>; (J-iJjf A band

W.vTER, Effects of running, shown by prefix
Watpa.aton, Dakota division

105

dialect

'WAHPETOyWA.^ tribe
Wakan men. Beliefs concerning
SACK, Mythical origin of
Waki^aijya, Meaning of

69

30
176

of

163

160

92.93
165

Western Dakota divisions

White e.ibth biter. Ascent of
White man. Siouan terms for
Wk^anhpi hinhp.ita. Myth of

177

190

xxx
83

WiCasa. Analysis of
Wk^'AWOHA, Meaning of

Widow, Reference

to, in

203
205

legend

127, 128

Wife, Position of the

204,206.207
Wild Rice Gatherers' hand
177
Williamson, A. W.. Suggestion of, respecting pronouns
31
Wind. Effect of. shown by prefix
20

prayer to

214

WiNKEBAOO. Observations on the

169, 170 180, 189

kinship terms

xix,

WINNEPEKOAK, Algonquian name for the Winnebago

Winona, Legend of
Winter, Reckoning of, in calendar
Winter count of American horse. Reference to the

189
206
165

1S2

peculiar

Wisconsin riveb. Descent

xxi

of.

by Marqueite and

.loliet

WiSTENTfiYAPI, Dakota custom of

171

204

>39
Page,

ITlTA OTINA gena

WlYAKA OTINA gens
VTOHPAPI, Esplauation

Woman,

-,

i>t'

Social position of

1U5.

Easy aceouchement of

Wood

duck.

Tanktok, Explanation of name

flialect. Text in the

206

204
'207

Migrations of the
Taxktonai, Migiations of t he
Origin of
Years. Counting of, by the Dakota
Yellow Medicixe bivkr. Reference to
,

185

105
178, 180,182.185,186
180. 186

185

Myth concerning
Names of
Temptation of husbamVs

Page.

158

ViB

90

45
brotlier liv

Myth concerning

139
114

Yesa" or Tutelo, Meaning of

Younger brother. Mythic adventures of

165
194

18T
i:hi

12

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