Illustration of the Method of Recording Indian Languages - From the First Annual Report of the Bureau of Ethnology, Smithsonian Institution

The Project Gutenberg EBook of Illustration Of The Method Of Recording Indian Languages, by J.O. Dorsey, A.S. Gatschet, and S.R. Riggs This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Illustration Of The Method Of Recording Indian Languages From the First Annual Report of the Bureau of Ethnology, Smithsonian Institution Author: J.O. Dorsey, A.S. Gatschet, and S.R. Riggs Release Date: November 11, 2005 [EBook #17042] Language: English Character set encoding: UTF-8 *** START OF THIS PROJECT GUTENBERG EBOOK INDIAN LANGUAGE *** Produced by Carlo Traverso, William Flis, and the Online Distributed Proofreading Team at https://www.pgdp.net Transcriber's note: The following symbols are used to represent special characters: [K] = turned (inverted) "K" [T] = turned "T" * * * * * SMITHSONIAN INSTITUTION--BUREAU OF ETHNOLOGY. J.W. POWELL, DIRECTOR. * * * * * ILLUSTRATION OF THE METHOD OF RECORDING INDIAN LANGUAGES. * * * * * FROM THE MANUSCRIPTS OF MESSRS. J.O. DORSEY, A.S. GATSCHET, AND S.R. RIGGS. * * * * * ILLUSTRATION OF THE METHOD OF RECORDING INDIAN LANGUAGES. HOW THE RABBIT CAUGHT THE SUN IN A TRAP. AN OMAHA MYTH, OBTAINED FROM F. LAFLÈCHE BY J. OWEN DORSEY. Egi¢e |mactciñ'ge| aká | i ʞaⁿ' | ¢iñké |ená-qtci|ʇig¢e| júgig¢á-biamá. It came| rabbit | the | his |the st.| only |dwelt|with his| they to pass| | sub.|grandmother| ob. | | | own,| say. Kĭ |haⁿ'egaⁿtcĕ'-qtci-hnaⁿ'|`ábae | ahí-biamá. |Haⁿegaⁿtcĕ'-qtci| a¢á-bi And | morning very habit-|hunting|went thither| morning very|went, they | ually | | they say. | | say ctĕwaⁿ'|níkaciⁿga|wiⁿ'| sí |snedĕ'-qti-hnaⁿ|síg¢e|a¢á-bitéamá.|Kĭ |íbahaⁿ 3 notwith-| person |one |foot| long very as a|trail| had gone, |And|to know standing rule they say. him gaⁿ¢á-biamá.|Níaciⁿga| ¢iⁿ' |ĭⁿ'taⁿ|wítaⁿ¢iⁿ|b¢é | tá |miñke,| e¢égaⁿ-biamá. wished | Person |the mv.| now | I-first|I go|will|I who,|thought they say. they say. ob. Haⁿ'egaⁿcĕ'-qtci|páhaⁿ-bi| egaⁿ'|a¢á-biamá.| Cĭ | égi¢e |níkaciⁿga| amá Morning very| arose |having|went they |Again| it | person |the mv. they say say. happened sub. síg¢e|a¢á-bitéamá.| Égi¢e | akí-biamá. | Gá-biamá: |ʞaⁿhá,|wítaⁿ¢iⁿ|b¢é 6 trail| had gone, |It came| he reached |Said as follows,|grand-|I-first |I go they say. to pass|home they say. they say: mother, a ʞídaxe | ctĕwaⁿ'|níkaciⁿga|wíⁿ'| aⁿ'aqai |a¢aí te aⁿ'.|[K]aⁿhá,|u ʞíaⁿ¢e I make |in spite| person |one | getting |he has gone.|Grand- | snare for myself of it ahead of me mother dáxe| tá |minke,|kĭ |b¢íze | tá |miñke|hă.|Átaⁿ| jaⁿ'|tadaⁿ',|á-biamá I |will|I who,|and|I take|will|I who| . | Why| you |should?| said, make| him do it they say it wa`újiñga|aka.|Níaciⁿga| i¢át'ab¢é|hă,|á-biamá.| Kĭ|mactciñ'ge|a¢á- 9 old woman|the | Person |I hate him| . | said, |And| rabbit |went sub. they say. biamá.| A¢á-bi | ʞĭ | cĭ |síg¢e| ¢étéamá.|[K]ĭ| haⁿ'| tĕ| i¢ápe |jaⁿ'-biamá. they |Went they|when|again|trail|had gone.| And|night|the|waiting|lay they say. say for say. Man'dĕ-ʞaⁿ|¢aⁿ|ukínacke|gaxá-biamá,| kĭ|síg¢e| ¢é-hnaⁿ | tĕ| ĕ'di|i¢aⁿ'¢a- bow string|the| noose |he made it |and|trail| went |the|there|he put it ob. they say, habitually biamá.| Égi¢e |haⁿ'+egaⁿ-tcĕ'-qtci|u ʞíaⁿ¢e|¢aⁿ|giʇaⁿ'be|ahí-biamá.| Égi¢e 12 they |It came| morning very| snare |the| to see | arrived |It came say. to pass ob. his own they say. to pass miⁿ'| ¢aⁿ |¢izé | akáma. |Taⁿ'¢iⁿ-qtci|u¢á | ag¢á-biamá. |[K]aⁿhá|ĭndádaⁿ sun|the cv.|taken| he had,|Running very| to |went homeward,| Grand-| what ob. they say. tell they say. mother. éiⁿte| b¢íze|édegaⁿ| aⁿ'baaze-hnaⁿ' |hă,| á-biamá.|[K]aⁿhá,|man'de- ʞaⁿ|¢aⁿ it may|I took| but |me it habitually| . |said they| Grand- |bow string |the be scared say. mother, ob. ag¢íze| kaⁿbdédegaⁿ |aⁿ'baaze-hnaⁿ'i |hă,| á-biamá.|Máhiⁿ|a¢iⁿ'-bi|egaⁿ' 15 I took|I wished, but|me it habitually| . |said they|Knife|had they|having my own scared say. say ĕ'di|a¢á-biamá.| Kĭ|ecaⁿ'-qtci|ahí-biamá.|Píäjĭ|ckáxe.|Eátaⁿ|égaⁿ there|went, they|And|near very| arrived | Bad | you | Why | so say. they say. did. ckáxe|ă.| ĕ'di |gí-adaⁿ'| iⁿ¢ická-gă |hă,| á-biamá |miⁿ'|aká.|Mactciñ'ge you | ?|Hither|come and|for me untie it| , |said, they| sun|the | Rabbit did say sub. aká| ĕ'di|a¢á-bi | ctĕwaⁿ'|naⁿ'pa-bi|egaⁿ'| hébe | íhe |a¢é-hnaⁿ'-biamá.| Kĭ 3 the|there| went |notwith-| feared | hav-|partly|passed|went habitually |And sub. they say standing they say ing by they say. ʞu`ĕ'| a¢á-bi | egaⁿ'| mása-biamá |man'dĕ- ʞaⁿ|¢aⁿ'.|Gañ'ki|miⁿ'| ¢aⁿ |maⁿ'- rushed| went |having|cut with they| bow string| the | And | sun| the | on they say a knife say ob. cv. ob. ciáha|áiá¢a-biamá.| Kĭ|mactciñ'ge|aká | ábá ʞu | hiⁿ'|¢aⁿ|názi-biamá high |had they |And| Rabbit |the | space bet. | hair|the|burnt they gone, say. sub. the shoulders ob. yellow say ánakadá-bi | egaⁿ'.|(Mactciñ'ge| amá | akí-biamá.) | ĭtcitci+,|ʞaⁿhá, 6 it was hot on|having.| (Rabbit |the mv.|reached home,|Itcitci+!!|grand- it, they say sub. they say.) mother, ná¢iñgĕ-qti-maⁿ'|hă,| á-biamá.|[T]úcpa¢aⁿ+,| iⁿ'na¢iñgĕ'-qti-maⁿ'|eskaⁿ'+, burnt to very I am| --|said, they|Grandchild!!| burnt to very I am|I think, nothing say. nothing for me á-biamá. |Cetaⁿ'. said, they say.| So far. NOTES. 581, 1. Mactciñge, the Rabbit, or Si¢e-makaⁿ (meaning uncertain), is the hero of numerous myths of several tribes. He is the deliverer of mankind from different tyrants. One of his opponents is Ictinike, the maker of this world, according to the Iowas. The Rabbit's grandmother is Mother Earth, who calls mankind her children. 581, 7. a¢ai te aⁿ. The conclusion of this sentence seems odd to the collector, but its translation given with this myth is that furnished by the Indian informant. 581, 12. haⁿ+egaⁿtcĕ-qtci, "ve--ry early in the morning." The prolongation of the first syllable adds to the force of the adverb "qtci," _very_. 582, 3. hebe ihe a¢e-hnaⁿ-biama. The Rabbit tried to obey the Sun; but each time that he attempted it, he was so much afraid of him that he passed by a little to one side. He could not go directly to him. 582, 4. 5. maⁿciaha aia¢a-biama. When the Rabbit rushed forward with bowed head, and cut the bow-string, the Sun's departure was so rapid that "he had _already_ gone on high." ABBREVIATIONS USED IN THIS MYTH. cv. curvilinear. mv. moving. st. sitting. sub. subject. ob. object. TRANSLATION. Once upon a time the Rabbit dwelt in a lodge with no one but his grandmother. And it was his custom to go hunting very early in the morning. No matter how early in the morning he went, a person with very long feet had been along, leaving a trail. And he (the Rabbit), wished to know him. "Now," thought he, "I will go in advance of the person." Having arisen very early in the morning, he departed. Again it happened that the person had been along, leaving a trail. Then he (the Rabbit) went home. Said he, "Grandmother, though I arrange for myself to go first, a person anticipates me (every time). Grandmother, I will make a snare and catch him." "Why should you do it?" said she. "I hate the person," he said. And the Rabbit departed. When he went, the foot-prints had been along again. And he lay waiting for night (to come). And he made a noose of a bow-string, putting it in the place where the foot-prints used to be seen. And he reached there very early in the morning for the purpose of looking at his trap. And it happened that he had caught the Sun. Running very fast, he went homeward to tell it. "Grandmother, I have caught something or other, but it scares me. Grandmother, I wished to take my bow-string, but I was scared every time," said he. He went thither with a knife. And he got very near it. "You have done wrong; why have you done so? Come hither and untie me," said the Sun. The Rabbit, although he went thither, was afraid, and kept on passing partly by him (or, continued going by a little to one side). And making a rush, with his head bent down (and his arm stretched out), he cut the bow-string with the knife. And the Sun had already gone on high. And the Rabbit had the hair between his shoulders scorched yellow, it having been hot upon him (as he stooped to cut the bow-string). (And the Rabbit arrived at home.) "Itcitci+!! O grandmother, the heat has left nothing of me," said he. She said, "Oh! my grandchild! I think that the heat has left nothing of him for me." (From that time the rabbit has had a singed spot on his back, between the shoulders.) * * * * * DETAILS OF A CONJURER'S PRACTICE. IN THE KLAMATH LAKE DIALECT. OBTAINED FROM MINNIE FROBEN, BY A.S. GATSCHET. Máḵlaks|shuákiuk|kíuksash|ḵá-i|gû'l’hi|húnkĕlam|ládshashtat,|ndéna Indians|in call-| the | not| enter | his | into lodge,| they ing conjurer halloo sha'hmóknok; | kíush toks |wán| kiukáyank |mû'luash|m’na| kaníta| pî'sh. to call (him)|the conjurer|red|hanging out| as sign| his |outside|"of him." out; fox on a pole Kukíaks |tchû'tanish| gátp’nank |wigáta| tchélχa| mā'shipksh.|Lútatkish 3 Conjurers|when treat-|approaching| close|sit down|the patient.| The ing by expounder wigáta | kíukshĕsh |tcha’hlánshna.|Shuyéga | kíuks, |wéwanuish close to|the conjurer| sits down. | Starts |the conjurer,| females choruses tchīk|winóta |liukiámnank| nadshā'shak |tchûtchtníshash.| Hánshna then|join in| crowding |simultaneously|while he treats |He sucks singing around him (the sick). mā'shish|hû'nk|hishuákshash,| tátktish | î'shkuk, | hantchípka |tcī'k diseased| that| man, |the disease|to extract,|he sucks out| then kukuága,|wishinkága,|mû'lkaga,|ḵáḵo|gî'ntak,| káhaktok |nánuktua a small | small | small |bone| after- |whatsoever|anything frog, snake, insect, wards, nshendshkáne.|Ts’û'ks|toks|ké-usht| tchékĕle| ítkal; |lúlp|toks|mā'- 3 small. | A leg | | being |the (bad)| he |eyes|but |be- fractured blood extracts; shisht |tchékĕlitat|lgû'm|shû'kĕlank| ḵî'tua |lû'lpat,|kû'tash|tchish ing sore| into blood| coal| mixing | he pours|into the|a louse| too eyes, kshéwa | lúlpat | pû'klash|tuiχámpgatk|ltúiχaktgi gíug. introduces|into the|the white|protruding | for eating out. eye of eye NOTES. 583, 1. shuákia does not mean to "_call on somebody_" generally, but only "_to call on the conjurer_ or medicine man". 583, 2. wán stands for wánam nī'l: the fur or skin of a red or silver fox; kaníta pî'sh stands for kanítana látchash m'nálam: "outside of his lodge or cabin". The meaning of the sentence is: they raise their voices to call him out. Conjurers are in the habit of fastening a fox-skin outside of their lodges, as a business sign, and to let it dangle from a rod stuck out in an oblique direction. 583, 3. tchélχa. During the treatment of a patient, who stays in a winter house, the lodge is often shut up at the top, and the people sit in a circle inside in utter darkness. 583, 5. liukiámnank. The women and all who take a part in the chorus usually sit in a circle around the conjurer and his assistant; the suffix -mna indicates close proximity. Nadshā'shak qualifies the verb winóta. 583, 5. tchûtchtníshash. The distributive form of tchû't’na refers to each of the _various_ manipulations performed by the conjurer on the patient. 584, 1. mā'shish, shortened from māshípkash, mā'shipksh, like ḵ'lä'ksh from k’läkápkash. 584, 2. 3. There is a stylistic incongruity in using the distributive form, only in kukuàga (kúe, _frog_), káhaktok, and in nshendshkáne (nshekáni, npshékani, tsékani, tchékĕni, _small_), while inserting the absolute form in wishinkága (wíshink, _garter-snake_) and in ḵáḵo; mû'lkaga is more of a generic term and its distributive form is therefore not in use. 583, 2. káhaktok for ká-akt ak; ká-akt being the transposed distributive form kákat, of kát, which, what (pron. relat.). 584, 4. lgû'm. The application of remedial _drugs_ is very unfrequent in this tribe; and this is one of the reasons why the term "conjurer" or "shaman" will prove to be a better name for the medicine man than that of "Indian doctor". 584, 4. kû'tash etc. The conjurer introduces a louse into the eye to make it eat up the protruding white portion of the sore eye. KÁLAK. THE RELAPSE. IN THE KLAMATH LAKE DIALECT BY DAVE HILL. OBTAINED BY A.S. GATSCHET. Hä | náyäns|hissuáksas| mā'shitk| kálak, |tsúi| kíuks |nä'-ulakta|tchu- When|another| man |fell sick| as |then| the | concludes| to relapsed, conjurer tánuapkuk.|Tchúi|tchúta;|tchúi|yá-uks|huk |shläá|kálak a gēk.| Tchi treat | And | he | and |remedy|this|finds|(that) relapsed| Thus (him). treats; out he. huk|shuî'sh|sápa.|Tsúi|nā'sh|shuī'sh|sáyuaks|hû'mtcha kálak,|tchúi 3 the| song- |indi-| And| one | song- |having | (that) of the | then remedy cates. remedy found kind of relapsed out relapsed (he is), nánuk| hûk | shuī'sh| tpä'wa |hû'nksht|kaltchitchíkshash|heshuampĕlítki all |those|remedies|indicate| (that) | the spider | would him (-remedy) gíug. |Tchúi|hû'k|káltchitchiks|yá-uka;| ubá-us |hûk|káltchitchiksam cure. | Then| the| spider | treats|a piece of| | of the spider him; deer-skin tchutĕnō'tkish. |Tsúi|húkantka|ubá-ustka|tchutá;|tätáktak | huk 6 (is) the curing-tool.|Then|by means|deer-skin| he |just the |that of that treats |size of (him); the spot kálak | mā'sha,| gä'tak| ubá-ush|ktû'shka| tä'tak |huk| mā'sha. |Tsúi|hûk relapse| is |so much|of deer-| he cuts|as where| he| is |Then| infected, skin out suffering. káltchitchiks| siunóta |nä'dsḵank|hû'nk| ubá-nsh. |Tchû'yuk|p'laíta the "spider" |is started| while | that|skin piece.| And he |over it song applying nétatka | skútash, |tsúi | sha|hû'nk|udû'pka| hänä'shishtka,|tsúi|hû'k 9 he |a blanket,| and |they| it | strike|with conjurer's|then| it stretches arrows, gutä'ga|tsulä'kshtat;|gä'tsa| lû'pí |kiatéga,|tsúi| tsulē'ks| ḵ'läká,|tchúi enters | into the |a par-|firstly| enters,|then|(it) body|becomes,| and body; ticle at |pushpúshuk| shlē'sh | hûk|ubá-ush.|Tsúi| mā'ns| tánkĕni ak |waítash now| dark it |to look at|that| skin- |Then| after|after so and| days piece. a while so many hû'k|pûshpúshli at|mā'ns=gîtk|tsulä'ks=sitk|shlä'sh.| Tsí|ní|sáyuakta; 12 that|black (thing)| at last | (is) flesh- |to look |Thus|I | am like at. informed; túmi |hû'nk|sháyuakta|hû'masht=gîsht| tchutī'sht; |tsúyuk|tsúshni many | | know | (that) in |were effected|and he|always men this manner cures; then wä'mpĕle. was well again. NOTES. 585, 1. náyäns hissuáksas: another man than the conjurers of the tribe. The objective case shows that mā'shitk has to be regarded here as the participle of an impersonal verb: mā'sha nûsh, and mā'sha nû, it ails me, I am sick. 585, 2. yá-uks is remedy in general, spiritual as well as material. Here a tamánuash song is meant by it, which, when sung by the conjurer, will furnish him the certainty if his patient is a relapse or not. There are several of these medicine-songs, but all of them (nánuk hû'k shuī'sh) when consulted point out the spider-medicine as the one to apply in this case. The spider's curing-instrument is that small piece of buckskin (ubá-ush) which has to be inserted under the patient's skin. It is called the spider's medicine because the spider-song is sung during its application. 585, 10. gutä'ga. The whole operation is concealed from the eyes of spectators by a skin or blanket stretched over the patient and the hands of the operator. 585, 10. kiatéga. The buckskin piece has an oblong or longitudinal shape in most instances, and it is passed under the skin sideways and very gradually. 585, 11. tánkĕni ak waítash. Dave Hill gave as an approximate limit five days' time. * * * * * SWEAT-LODGES. IN THE KLAMATH LAKE DIALECT BY MINNIE FROBEN. OBTAINED BY A.S. GATSCHET. É-ukshkni| lápa |spû'klish|gítko.| Ḵúḵiuk | ḵĕlekapkash|spû'klishla The lake | two | sweat- |have. |To weep over|the deceased| they build people (kinds lodges sweat-lodges of) yépank| käíla; |stutílantko| spû'klish, |käíla|waltchátko.|Spû'klish a digging|the ground;| are roofed| (these) | with| covered. | (Another) up sweat-lodges earth sweat-lodge sha |shû'ta| kué-utch, |kítchikan’sh|stinága=shítko;|skû'tash a|wáldsha 3 they| build|of willows,| a little | cabin looking | blankets | they like spread spû'klishtat |tataták sĕ|spukliá.|Tátataks a hû'nk| wéas |lúla,|tatátaks over the |when in it| sweat. | Whenever |children|died,| or when sweating-lodge| they a híshuaksh|tchímĕna,|snáwedsh|wénuitk,|ḵû'ḵi|ḵĕlekátko,|spû'klitcha a husband | became |(or) the| (is) |they |for cause|go sweating widower, wife |widowed,|weep |of death túmi |shashámoks=lólatko;|túnepni|waítash|tchík| sa |hû'uk|spû'klia. 6 many | relatives who | five | days | then|they| | sweat. have lost Shiúlakiank a| sha| ktái | húyuka |skoilakuápkuk;|hútoks| ktái |ḵá-i tatá Gathering |they|stones| (they) | to heap them | those|stones| never heat (them) up (after use); spukliû't’huīsh.|Spúklish| lúpĭa | húyuka; |ḵélpka a| át, | ílhiat |átui, having been used| Sweat |in front|they heat| heated |when,| they bring | at for sweating lodge of (them); (being) (them) inside|once, ḵídshna ai| î | ámbu,|kliulála.|Spû'kli|a sha| túmĕni|"hours";|ḵélpkuk 9 pour | on |water,|sprinkle.| Sweat | then|several| hours; |being quite them they warmed up géka |shualkóltchuk |péniak| ḵō'ḵs|pépe-udshak|éwagatat,|ḵóḵetat,|é-ush they |(and) to cool |with- |dress|only to go | in a | river,| lake leave|themselves off| out bathing spring, wigáta.|Spukli-uápka|mā'ntch.| Shpótuok | i-akéwa | kápka, |skû'tawia close | They will |for long|To make them-|they bend|young pine-|(they) tie by. sweat hours. selves strong down trees together sha | wéwakag | knû'kstga.| Ndshiétchatka | knû'ks a|sha |shúshata. 12 they| small |with ropes.|Of (willow-)bark|the ropes|they| make. brushwood Gátpampĕlank |shkoshkî'lχa|ktáktiag| hû'shkankok |ḵĕlekápkash,| ktá-i On going home|they heap up| small |in remembrance|of the dead,|stones into cairns stones shúshuankaptcha | î'hiank. of equal size | selecting. NOTES. No Klamath or Modoc sweat-lodge can be properly called a sweat-_house_, as is the custom throughout the West. One kind of these lodges, intended for the use of mourners only, are solid structures, almost underground; three of them are now in existence, all believed to be the gift of the principal national deity. Sudatories of the other kind are found near every Indian lodge, and consist of a few willow-rods stuck into the ground, both ends being bent over. The process gone through while sweating is the same in both kinds of lodges, with the only difference as to time. The ceremonies mentioned 4-13. all refer to sweating in the mourners' sweat-lodges. The sudatories of the Oregonians have no analogy with the _estufas_ of the Pueblo Indians of New Mexico, as far as their construction is concerned. 586, 1. lápa spû'klish, two sweat-lodges, stands for two _kinds_ of sweat-lodges. 586, 5. shashámoks=lólatko forms _one_ compound word: one who, or: those who have lost relatives by death; cf. ptísh=lûlsh, pgísh=lûlsh; hishuákga ptísh=lúlatk, male orphan whose father has died. In the same manner, ḵĕlekátko stands here as a participle referring simultaneously to híshuaksh and to snáwedsh wénuitk, and can be rendered by "_bereaved_". Shashámoks, distr. form of shá-amoks, is often pronounced sheshámaks. Túmi etc. means, that many others accompany to the sweat-lodge, into which about six persons can crowd themselves, bereaved husbands, wives or parents, because the deceased were related to them. 586, 7. Shiúlakiank etc. For developing steam the natives collect only such stones for heating as are neither too large nor too small; a medium size seeming most appropriate for concentrating the largest amount of heat. The old sweat-lodges are surrounded with large accumulations of stones which, to judge from their blackened exterior, have served the purpose of generating steam; they weigh not over 3 to 5 pounds in the average, and in the vicinity travelers discover many small cairns, not over four feet high, and others lying in ruins. The shrubbery around the sudatory is in many localities tied up with willow wisps and ropes. 586, 11. Spukli-uápka mā'ntch means that the sweating-process is repeated many times during the five days of observance; they sweat at least twice a day. * * * * * A DOG'S REVENGE. A DAKOTA FABLE, BY MICHEL RENVILLE. OBTAINED BY REV. S.R. RIGGS. Śuŋka|waŋ;| ḳa| wakaŋka |waŋ|waḳiŋ|waŋ|taŋka| hnaka. |Uŋkan Dog | a; |and|old-woman| a | pack| a |large|laid away.| And śuŋka|ḳoŋ| he |sdonya.|Uŋkaŋ|waŋna|haŋyetu,|uŋkaŋ| wakaŋka dog |the|that| knew. | And | now | night, | and |old-woman iśtinman| kećiŋ | ḳa| en | ya: |tuka|wakaŋka|kiŋ|sdonkiye|ć̣a|kiktahaŋ 3 asleep | he |and|there|went:| but| old |the| knew |and| awake thought woman waŋke,|ć̣a| ite|hdakiŋyaŋ| ape |ć̣a|kićakse,|ć̣a|nina| po, | keyapi. lay, |and|face| across |struck|and| gashed,|and|much|swelled,|they say. Uŋkaŋ|haŋḣaŋna|hehaŋ|śuŋka| tokeća|waŋ| en | hi, |ḳa | okiya | ya. And | morning| then| dog |another| a |there|came,|and|to-talk-with|went. Tuka|pamahdedaŋ| ite| mahen| inina|yaŋka.|Uŋkaŋ|taku| ićante |niśića But| head-down|face|within|silent| was. | And |what|of-heart|you-bad heciŋhaŋ|omakiyaka wo,| eya. |Uŋkaŋ,|Inina|yaŋka wo,|wakaŋka 3 if | me-tell, |he-said.| And, |still| be-you, |old-woman waŋ|teḣiya|omakiḣaŋ do,| eya, | keyapi.|Uŋkaŋ,|Tokeŋ|nićiḣaŋ he,| eya. a |hardly| me-dealt- |he-said,| they | And, | How | to-thee- |he-said. with, say. did-she, Uŋkaŋ,|Waḳin|waŋ|taŋka| hnaka e |waŋmdake|ć̣a | heoŋ | otpa | awape: And, | Pack| a |large|she-laid-| I-saw |and|there-|to-go-for|I waited: away fore k̇a|waŋna| haŋ |tehaŋ|k̇ehan,|iśtiŋbe| seća e | en | mde| ć̣a| pa |timaheŋ 6 and| now |night| far | then,| she- |probably|there| I |and|head|house-in asleep went yewaya, |uŋkaŋ|kiktahaŋ|waŋke| śta | hećamoŋ: | k̇a,| Śi, | de |tukten I-poked,| and | awake | lay |although|this-I-did:|and,|shoo,|this| where yau he,|eye,| ć̣a| itohna| amape, | ć̣a|dećen|iyemayaŋ ce,| eye| ć̣a|kipazo. you- |she-|and|face-on|smote-me,|and| thus|she-me-left |he- |and|showed come, said said him. Uŋkaŋ,| Huŋhuŋhe! |teḣiya| ećanićoŋ do, | ihomeća |waḳiŋ|kiŋ|uŋtapi 9 And, |Alas! alas!|hardly|she-did-to-you,|therefore| pack|the|we-eat kta ce,|eye | ć̣a,|Mnićiya wo,|eya, |keyapi.|Ito,|Minibozaŋna|kićo wo, will, |he- |and,| Assemble, | he- | they |Now,| Water-mist| call, said said, say. ka,|Yaksa| taŋiŋ śni |kico wo,|Tahu|waśaka|kico wo,| k̇a,| Taisaŋpena and| Bite|not manifest| call, |Neck|strong| invite,|and,|His-knife-sharp off kico wo,| eya,| keyapi. |Uŋkaŋ|owasiŋ|wićakićo:| ḳa|waŋna|owasiŋ| en 12 call, | he- |they-say.| And | all | them-he-|and| now | all |there said, called: hipi|hehaŋ| heya, | keyapi: | Ihopo, | wakaŋka | de |teḣiya|ećakićoŋ će; came| then|this-he-said,|they-say:|Come-on,|old-woman|this|hardly|dealt-with; minihei ć̣iyapo, |haŋyetu|hepiya| waćonića |wakiŋ|waŋ| teḣiŋda | ḳa| on bestir-yourselves,| night |during|dried-meat| pack| a |she-forbid|and|for teḣiya| ećakićoŋ |tuka,| ehaeś|untapi|kta će,| eya, | keyapi. 15 hardly|dealt-with-him| but,|indeed|we eat| will |he-said,|they say. Uŋkaŋ|Minibozaŋna|ećiyapi|ḳoŋ| he |waŋna|maġaźukiye|ć̣a,|aŋpetu Then| Water-mist| called|the|that| now |rain-made,|and,| day oṡaŋ |maġaźu| ećen|otpaza;| ḳa|wakeya|owasiŋ|nina|spaya,|wihutipaspe all-through|rained|until| dark; |and| tent | all |very| wet, | tent-pin olidoka|owasiŋ|taŋyaŋ| ḣpan. |Uŋkaŋ|hehaŋ| Yaksa taŋiŋ śni | wihuti- 18 holes | all | well |soaked.| And | then|Bite-off-manifest-not|tent-fast- paspe |kiŋ|owasiŋ| yakse, |tuka|taŋiŋśni yaŋ| yakse | nakaeś|wakaŋka enings|the| all |bit-off,| but| slyly |bit-off|so that|old-woman kiŋ|sdonkiye|śni.|Uŋkaŋ| Tahuwaśaka|he|waḳiŋ|ḳoŋ| yape |ć̣a|maniŋ- the| knew |not.| And |Neck-strong|he| pack|the|seized,|and| away kiya| yapa iyeya, | ḳa|tehaŋ| eḣpeya. |Hećen|Taisaŋpena|waḳiŋ|ḳoŋ 21 off| holding-in- |and| far |threw-it.| So |His-knife-| pack|the mouth-carried sharp ćokaya |kiyaksa-iyeya.|Hećeŋ|waḳiŋ|ḳoŋ|haŋyetu|hepiyana| temya- in-middle| tore-it-open.|Hence| pack|the| night | during |they-ate- iyeyapi,| keyapi. all-up, | they say. Hećen |tuwe|wamanoŋ| keś, |saŋpa|iwaḣaŋi ć̣ida|wamanoŋ|waŋ| hduze, 24 So that| who| steals|although,| more| haughty | thief | a |marries, eyapi | eće; | de |huŋkakaŋpi do. they-say|always;|this| they-fable. NOTES. 588, 24. This word "hduze" means _to take_ or _hold one's own;_ and is most commonly applied to a man's taking a wife, or a woman a husband. Here it may mean either that one who starts in a wicked course consorts with others "more wicked than himself," or that he himself grows in the bad and takes hold of the greater forms of evil--_marries_ himself to the wicked one. It will be noted from this specimen of Dakota that there are some particles in the language which cannot be represented in a translation. The "do" used at the end of phrases or sentences is only for emphasis and to round up a period. It belongs mainly to the language of young men. "Wo" and "po" are the signs of the imperative. TRANSLATION. There was a dog; and there was an old woman who had a pack of dried meat laid away. This the dog knew; and, when he supposed the old woman was asleep, he went there at night. But the old woman was aware of his coming and so kept watch, and, as the dog thrust his head under the tent, she struck him across the face and made a great gash, which swelled greatly. The next morning a companion dog came and attempted to talk with him. But the dog was sullen and silent. The visitor said: "Tell me what makes you so heart-sick." To which he replied: "Be still, an old woman has treated me badly." "What did she do to you?" He answered: "An old woman had a pack of dried meat; this I saw and went for it; and when it was now far in the night, and I supposed she was asleep, I went there and poked my head under the tent. But she was lying awake and cried out: 'Shoo! what are you doing here?' and struck me on the head and wounded me as you see." Whereupon the other dog said: "Alas! Alas! she has treated you badly, verily we will eat up her pack of meat. Call an assembly: call _Water-mist_ (i.e., rain); call _Bite-off-silently_; call _Strong-neck_; call _Sharp-knife_." So he invited them all. And when they had all arrived, he said: "Come on! an old woman has treated this friend badly; bestir yourselves; before the night is past, the pack of dried meat which she prizes so much, and on account of which she has thus dealt with our friend, that we will eat all up". Then the one who is called _Rain-mist_ caused it to rain, and it rained all the day through until dark; and the tent was all drenched, and the holes of the tent-pins were thoroughly softened. Then _Bite-off-silently_ bit off all the lower tent-fastenings, but he did it so quietly that the old woman knew nothing of it. Then _Strong-neck_ came and seized the pack with his mouth, and carried it far away. Whereupon _Sharp-knife_ came and ripped the pack through the middle; and so, while it was yet night, they ate up the old woman's pack of dried meat. _Moral_.--A common thief becomes worse and worse by attaching himself to more daring companions. This is the myth. INDEX. Conjurers' practice 583 Dog's revenge, a Dakota fable 587 Omaha myth 581 Revenge, A dog's; a Dakota fable 587 Sweat lodges 586 End of the Project Gutenberg EBook of Illustration Of The Method Of Recording Indian Languages, by J.O. Dorsey, A.S. Gatschet, and S.R. Riggs *** END OF THIS PROJECT GUTENBERG EBOOK INDIAN LANGUAGE *** ***** This file should be named 17042-0.txt or 17042-0.zip ***** This and all associated files of various formats will be found in: https://www.gutenberg.org/1/7/0/4/17042/ Produced by Carlo Traverso, William Flis, and the Online Distributed Proofreading Team at https://www.pgdp.net Updated editions will replace the previous one--the old editions will be renamed. Creating the works from public domain print editions means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for the eBooks, unless you receive specific permission. If you do not charge anything for copies of this eBook, complying with the rules is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. They may be modified and printed and given away--you may do practically ANYTHING with public domain eBooks. Redistribution is subject to the trademark license, especially commercial redistribution. *** START: FULL LICENSE *** THE FULL PROJECT GUTENBERG LICENSE PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK To protect the Project Gutenberg-tm mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase "Project Gutenberg"), you agree to comply with all the terms of the Full Project Gutenberg-tm License (available with this file or online at https://gutenberg.org/license). Section 1. General Terms of Use and Redistributing Project Gutenberg-tm electronic works 1.A. By reading or using any part of this Project Gutenberg-tm electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg-tm electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg-tm electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8. 1.B. "Project Gutenberg" is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg-tm electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg-tm electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg-tm electronic works. See paragraph 1.E below. 1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" or PGLAF), owns a compilation copyright in the collection of Project Gutenberg-tm electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is in the public domain in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg-tm mission of promoting free access to electronic works by freely sharing Project Gutenberg-tm works in compliance with the terms of this agreement for keeping the Project Gutenberg-tm name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg-tm License when you share it without charge with others. 1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg-tm work. The Foundation makes no representations concerning the copyright status of any work in any country outside the United States. 1.E. Unless you have removed all references to Project Gutenberg: 1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg-tm License must appear prominently whenever any copy of a Project Gutenberg-tm work (any work on which the phrase "Project Gutenberg" appears, or with which the phrase "Project Gutenberg" is associated) is accessed, displayed, performed, viewed, copied or distributed: This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org 1.E.2. If an individual Project Gutenberg-tm electronic work is derived from the public domain (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase "Project Gutenberg" associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or 1.E.9. 1.E.3. If an individual Project Gutenberg-tm electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg-tm License for all works posted with the permission of the copyright holder found at the beginning of this work. 1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg-tm. 1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg-tm License. 1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg-tm work in a format other than "Plain Vanilla ASCII" or other format used in the official version posted on the official Project Gutenberg-tm web site (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original "Plain Vanilla ASCII" or other form. Any alternate format must include the full Project Gutenberg-tm License as specified in paragraph 1.E.1. 1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg-tm works unless you comply with paragraph 1.E.8 or 1.E.9. 1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg-tm electronic works provided that - You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg-tm works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg-tm trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, "Information about donations to the Project Gutenberg Literary Archive Foundation." - You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg-tm License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg-tm works. - You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work. - You comply with all other terms of this agreement for free distribution of Project Gutenberg-tm works. 1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from both the Project Gutenberg Literary Archive Foundation and Michael Hart, the owner of the Project Gutenberg-tm trademark. Contact the Foundation as set forth in Section 3 below. 1.F. 1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread public domain works in creating the Project Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm electronic works, and the medium on which they may be stored, may contain "Defects," such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment. 1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right of Replacement or Refund" described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg-tm trademark, and any other party distributing a Project Gutenberg-tm electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE. 1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem. 1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. 1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions. 1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg-tm electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg-tm electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg-tm work, (b) alteration, modification, or additions or deletions to any Project Gutenberg-tm work, and (c) any Defect you cause. Section 2. Information about the Mission of Project Gutenberg-tm Project Gutenberg-tm is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life. Volunteers and financial support to provide volunteers with the assistance they need, is critical to reaching Project Gutenberg-tm's goals and ensuring that the Project Gutenberg-tm collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg-tm and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation web page at https://www.pglaf.org. Section 3. Information about the Project Gutenberg Literary Archive Foundation The Project Gutenberg Literary Archive Foundation is a non profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation's EIN or federal tax identification number is 64-6221541. Its 501(c)(3) letter is posted at https://pglaf.org/fundraising. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state's laws. The Foundation's principal office is located at 4557 Melan Dr. S. Fairbanks, AK, 99712., but its volunteers and employees are scattered throughout numerous locations. Its business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email [email protected]. Email contact links and up to date contact information can be found at the Foundation's web site and official page at https://pglaf.org For additional contact information: Dr. Gregory B. Newby Chief Executive and Director [email protected] Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation Project Gutenberg-tm depends upon and cannot survive without wide spread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS. The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit https://pglaf.org While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate. International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff. Please check the Project Gutenberg Web pages for current donation methods and addresses. Donations are accepted in a number of other ways including including checks, online payments and credit card donations. To donate, please visit: https://pglaf.org/donate Section 5. General Information About Project Gutenberg-tm electronic works. Professor Michael S. Hart was the originator of the Project Gutenberg-tm concept of a library of electronic works that could be freely shared with anyone. For thirty years, he produced and distributed Project Gutenberg-tm eBooks with only a loose network of volunteer support. Project Gutenberg-tm eBooks are often created from several printed editions, all of which are confirmed as Public Domain in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition. Most people start at our Web site which has the main PG search facility: https://www.gutenberg.org This Web site includes information about Project Gutenberg-tm, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.