{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_17042/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_17042","id":"gutenberg_17042","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/17042","summary":null,"tags":["Category: Archaeology & Anthropology","Category: Language & Communication","Category: Mythology, Legends & Folklore","Indians of North America -- Languages","Language Education","Native America"],"text":"Produced by Carlo Traverso, William Flis, and the Online\nDistributed Proofreading Team at https://www.pgdp.net\n\n\n\n\n\nTranscriber's note: The following symbols are used to represent\nspecial characters:\n [n] = raised (superscript) \"n\"\n [t] = turned (inverted) \"t\"\n [k] = turned \"k\"\n [K] = turned \"K\"\n [T] = turned \"T\"\n [k=] = \"k\" with inferior macron\n [k.] = \"k\" with inferior dot\n [=x] = any letter \"x\" with superior macron\n [)x] = any letter \"x\" with superior breve\n [/x] = any letter \"x\" with acute accent\n [.x] = any letter \"x\" with superior dot\n [/c.] = \"c\" with acute accent and inferior dot\n [ng] = lower-case \"eng\" character\n [x] = Greek letter chi\n ['] = single (curly) closing quote\n\n\n * * * * *\n\nSMITHSONIAN INSTITUTION--BUREAU OF ETHNOLOGY.\n\nJ.W. POWELL, DIRECTOR.\n\n * * * * *\n\nILLUSTRATION OF THE METHOD\n\nOF\n\nRECORDING INDIAN LANGUAGES.\n\n * * * * *\n\nFROM THE MANUSCRIPTS OF MESSRS. J.O. DORSEY, A.S. GATSCHET, AND S.R.\nRIGGS.\n\n * * * * *\n\n\n\n\nILLUSTRATION OF THE METHOD OF RECORDING INDIAN LANGUAGES.\n\n\nHOW THE RABBIT CAUGHT THE SUN IN A TRAP.\n\nAN OMAHA MYTH, OBTAINED FROM F. LAFL\u00c8CHE BY J. OWEN DORSEY.\n\nEgi\u00a2e |mactci\u00f1'ge| ak\u00e1 | i[k]a[n]' | \u00a2i\u00f1k\u00e9 |en\u00e1-qtci|[t]ig\u00a2e| j\u00fagig\u00a2\u00e1-biam\u00e1.\nIt came| rabbit | the | his |the st.| only | dwelt |with his| they\nto pass| | sub.|grandmother| ob. | | | own,| say.\n\nK[)i]|ha[n]'ega[n]tc[)e]'-qtci-hna[n]'|`\u00e1bae | ah\u00ed-biam\u00e1. |\n And | morning very habit- |hunting|went thither|\n | ually | | they say. |\n\n |Ha[n]ega[n]tc[)e]'-qtci| a\u00a2\u00e1-bi\n | morning very|went, they\n | | say\n\nct[)e]wa[n]'|n\u00edkaci[n]ga|wi[n]'| s\u00ed |sned[)e]'-qti-hna[n]|s\u00edg\u00a2e|a\u00a2\u00e1-bit\u00e9am\u00e1.|\n notwith- | person | one |foot| long very as a |trail| had gone,\n standing rule they say.\n\n |K[)i]| \u00edbaha[n] 3\n | And | to know\n him\n\nga[n]\u00a2\u00e1-biam\u00e1.|N\u00edaci[n]ga|\u00a2i[n]' |[)i][n]'ta[n]|w\u00edta[n]\u00a2i[n]|b\u00a2\u00e9 | t\u00e1 | mi\u00f1ke,|\n wished | Person |the mv.| now | I-first |I go|will| I who,|\n they say. ob.\n\n | e\u00a2\u00e9ga[n]-biam\u00e1.\n |thought they say.\n\nHa[n]'ega[n]c[)e]'-qtci|p\u00e1ha[n]-bi|ega[n]'|a\u00a2\u00e1-biam\u00e1.|C[)i]|\u00e9gi\u00a2e |n\u00edkaci[n]ga|\n Morning very| arose |having |went they |Again| it | person |\n they say say. happened\n\n | am\u00e1\n |the mv. sub.\n\ns\u00edg\u00a2e|a\u00a2\u00e1-bit\u00e9am\u00e1.| \u00c9gi\u00a2e | ak\u00ed-biam\u00e1. | G\u00e1-biam\u00e1: |[k]a[n]h\u00e1,|\ntrail| had gone, |It came| he reached |Said as follows,| grand- |\n they say. to pass home they say. they say: mother,\n\n |w\u00edta[n]\u00a2i[n]|b\u00a2\u00e9 6\n | I-first |I go\n\na[k]\u00eddaxe |ct[)e]wa[n]'|n\u00edkaci[n]ga |w\u00ed[n]'| a[n]'aqai |a\u00a2a\u00ed te a[n]'.|\n I make | in spite | person | one | getting | he has gone. |\nfor myself of it ahead of me\n\n |[K]a[n]h\u00e1,| u[k]\u00eda[n]\u00a2e\n | Grand- | snare\n mother\n\nd\u00e1xe| t\u00e1 |minke,|k[)i]|b\u00a2\u00edze | t\u00e1 |mi\u00f1ke|h[)a].|\u00c1ta[n]|ja[n]'|tada[n]',|\u00e1-biam\u00e1\n I |will|I who,| and |I take|will|I who| . | Why | you | should? | said,\nmake| him do it they say\n it\n\nwa`\u00faji\u00f1ga|aka.|N\u00edaci[n]ga| i\u00a2\u00e1t'ab\u00a2\u00e9|h[)a],|\u00e1-biam\u00e1.|K[)i]|mactci\u00f1'ge|a\u00a2\u00e1- 9\nold woman|the | Person |I hate him| . | said, | And | rabbit |went\n sub. they say.\n\nbiam\u00e1.| A\u00a2\u00e1-bi |[k][)i]|c[)i]|s\u00edg\u00a2e|\u00a2\u00e9t\u00e9am\u00e1. |[K][)i]|ha[n]'|t[)e]| i\u00a2\u00e1pe |\n they |Went they| when |again|trail|had gone.| And |night | the |waiting|\n say. say for\n\n |ja[n]'-biam\u00e1.\n |lay they say.\n\nMan'd[)e]-[k]a[n]|\u00a2a[n]|uk\u00ednacke|gax\u00e1-biam\u00e1,|k[)i]|s\u00edg\u00a2e| \u00a2\u00e9-hna[n]|t[)e]|\n bow string | the | noose |he made it | and |trail| went | the |\n ob. they say, habitually\n\n |[)e]'di|i\u00a2a[n]'\u00a2a-\n | there | he put it\n\nbiam\u00e1.| \u00c9gi\u00a2e |ha[n]'+ega[n]-tc[)e]'-qtci|u[k]\u00eda[n]\u00a2e|\u00a2a[n]| gi[t]a[n]'be|\n they |It came| morning very| snare | the | to see |\n say. to pass ob. his own\n\n |ah\u00ed-biam\u00e1.| \u00c9gi\u00a2e 12\n | arrived |It came\n they say. to pass\n\nmi[n]'| \u00a2a[n] |\u00a2iz\u00e9 | ak\u00e1ma. |Ta[n]'\u00a2i[n]-qtci| u\u00a2\u00e1 | ag\u00a2\u00e1-biam\u00e1. |\n sun |the cv.|taken| he had,| Running very|to tell|went homeward,|\n ob. they say. they say.\n\n |[K]a[n]h\u00e1|[)i]nd\u00e1da[n]\n | Grand- | what\n mother.\n\n\u00e9i[n]te| b\u00a2\u00edze |\u00e9dega[n]|a[n]'baaze-hna[n]'|h[)a],| \u00e1-biam\u00e1.|[K]a[n]h\u00e1,|\nit may |I took | but | me it habitually| . |said they| Grand- |\n be scared say. mother,\n\n |man'de-[k]a[n]| \u00a2a[n]\n | bow string |the ob.\n\nag\u00a2\u00edze |ka[n]bd\u00e9dega[n]|a[n]'baaze-hna[n]'i|h[)a],| \u00e1-biam\u00e1.|M\u00e1hi[n]|\nI took | I wished, but | me it habitually| . |said they| Knife |\nmy own scared say.\n\n |a\u00a2i[n]'-bi|ega[n]' 15\n | had they | having\n say\n\n[)e]'di|a\u00a2\u00e1-biam\u00e1.|K[)i]|eca[n]'-qtci|ah\u00ed-biam\u00e1.|P\u00ed\u00e4j[)i]|ck\u00e1xe.|E\u00e1ta[n]|\u00e9ga[n]\n there |went, they| And |near very| arrived | Bad | you | Why | so\n say. they say. did.\n\nck\u00e1xe|[)a].|[)E]'di|g\u00ed-ada[n]'|i[n]\u00a2ick\u00e1-g[)a]|h[)a],| \u00e1-biam\u00e1 |mi[n]'|ak\u00e1.|\n you | ? |Hither | come and |for me untie it| , |said, they| sun |the |\n did say sub.\n\n |Mactci\u00f1'ge\n | Rabbit\n\nak\u00e1 |[)e]'di| a\u00a2\u00e1-bi |ct[)e]wa[n]'|na[n]'pa-bi|ega[n]'| h\u00e9be | \u00edhe |\nthe | there | went | notwith- |feared they| having|partly|passed|\nsub. they say standing say by\n\n |a\u00a2\u00e9-hna[n]'-biam\u00e1.|K[)i] 3\n | went habitually | And\n they say.\n\n[k]u`[)e]'| a\u00a2\u00e1-bi |ega[n]'| m\u00e1sa-biam\u00e1 |man'd[)e]-[k]a[n]|\u00a2a[n]'.|Ga\u00f1'ki|\n rushed |went they|having |cut with they| bow string | the | And |\n say a knife say ob.\n\n |mi[n]'| \u00a2a[n] |ma[n]'-\n | sun |the cv.| on\n ob.\n\nci\u00e1ha|\u00e1i\u00e1\u00a2a-biam\u00e1.|K[)i]|mactci\u00f1'ge|ak\u00e1 | \u00e1b\u00e1[k]u |hi[n]'|\u00a2a[n]| n\u00e1zi-biam\u00e1\nhigh |had they | And | Rabbit |the | space bet. | hair | the | burnt they\n gone, say. sub. the shoulders ob. yellow say\n\n \u00e1nakad\u00e1-bi|ega[n]'.|(Mactci\u00f1'ge|am\u00e1| ak\u00ed-biam\u00e1.) |[)I]tcitci+,|[k]a[n]h\u00e1, 6\nit was hot | having.| (Rabbit |the|reached home,| Itcitci+!! | grand-\non it, they mv. they say.) mother,\n say sub.\n\n \u00e1nakad\u00e1-bi |ega[n]'.|(Mactci\u00f1'ge| am\u00e1 | ak\u00ed-biam\u00e0.) |[)I]tcitci+,|\nit was hot on| having.| (Rabbit |the mv.|reached home,| Itcitci+!! |\nit, they say sub. they say.)\n\n |[k]a[n]h\u00e1, 6\n | grand-\n mother,\n\nn\u00e1\u00a2i\u00f1g[)e]-qti-ma[n]'|h[)a],| \u00e1-biam\u00e1.|[T]\u00facpa\u00a2a[n]+,|\nburnt to very I am | -- |said, they| Grandchild!! |\n nothing say.\\\n\n | i[n]'na\u00a2i\u00f1g[)e]'-qti-ma[n]'|eska[n]'+,\n |burnt to nothing very I am | I think,\n for me\n\n \u00e1-biam\u00e1. |Ceta[n]'.\nsaid, they say.| So far.\n\n\nNOTES.\n\n581, 1. Mactci\u00f1ge, the Rabbit, or Si\u00a2e-maka[n] (meaning uncertain), is\nthe hero of numerous myths of several tribes. He is the deliverer of\nmankind from different tyrants. One of his opponents is Ictinike, the\nmaker of this world, according to the Iowas. The Rabbit's grandmother\nis Mother Earth, who calls mankind her children.\n\n581, 7. a\u00a2ai te a[n]. The conclusion of this sentence seems odd to the\ncollector, but its translation given with this myth is that furnished\nby the Indian informant.\n\n581, 12. ha[n]+ega[n]tc[)e]-qtci, \"ve--ry early in the morning.\" The\nprolongation of the first syllable adds to the force of the adverb\n\"qtci,\" _very_.\n\n582, 3. hebe ihe a\u00a2e-hna[n]-biama. The Rabbit tried to obey the Sun;\nbut each time that he attempted it, he was so much afraid of him that\nhe passed by a little to one side. He could not go directly to him.\n\n582, 4. 5. ma[n]ciaha aia\u00a2a-biama. When the Rabbit rushed forward with\nbowed head, and cut the bow-string, the Sun's departure was so rapid\nthat \"he had _already_ gone on high.\"\n\n\nABBREVIATIONS USED IN THIS MYTH.\n\n cv. curvilinear.\n mv. moving.\n st. sitting.\n sub. subject.\n ob. object.\n\n\nTRANSLATION.\n\nOnce upon a time the Rabbit dwelt in a lodge with no one but his\ngrandmother. And it was his custom to go hunting very early in the\nmorning. No matter how early in the morning he went, a person with\nvery long feet had been along, leaving a trail. And he (the Rabbit),\nwished to know him. \"Now,\" thought he, \"I will go in advance of the\nperson.\" Having arisen very early in the morning, he departed. Again\nit happened that the person had been along, leaving a trail. Then he\n(the Rabbit) went home. Said he, \"Grandmother, though I arrange for\nmyself to go first, a person anticipates me (every time). Grandmother,\nI will make a snare and catch him.\" \"Why should you do it?\" said she.\n\"I hate the person,\" he said. And the Rabbit departed. When he went,\nthe foot-prints had been along again. And he lay waiting for night (to\ncome). And he made a noose of a bow-string, putting it in the place\nwhere the foot-prints used to be seen. And he reached there very early\nin the morning for the purpose of looking at his trap. And it happened\nthat he had caught the Sun. Running very fast, he went homeward to\ntell it. \"Grandmother, I have caught something or other, but it\nscares me. Grandmother, I wished to take my bow-string, but I was\nscared every time,\" said he. He went thither with a knife. And he got\nvery near it. \"You have done wrong; why have you done so? Come hither\nand untie me,\" said the Sun. The Rabbit, although he went thither, was\nafraid, and kept on passing partly by him (or, continued going by a\nlittle to one side). And making a rush, with his head bent down (and\nhis arm stretched out), he cut the bow-string with the knife. And the\nSun had already gone on high. And the Rabbit had the hair between his\nshoulders scorched yellow, it having been hot upon him (as he stooped\nto cut the bow-string). (And the Rabbit arrived at home.) \"Itcitci+!!\nO grandmother, the heat has left nothing of me,\" said he. She said,\n\"Oh! my grandchild! I think that the heat has left nothing of him for\nme.\" (From that time the rabbit has had a singed spot on his back,\nbetween the shoulders.)\n\n * * * * *\n\n\n\n\nDETAILS OF A CONJURER'S PRACTICE.\n\nIN THE KLAMATH LAKE DIALECT. OBTAINED FROM MINNIE FROBEN, BY A.S.\nGATSCHET.\n\nM\u00e1[k=]laks|shu\u00e1kiuk|k\u00eduksash|[k=]\u00e1-i|g\u00fb'l[']hi|h\u00fank[)e]lam|l\u00e1dshashtat,|nd\u00e9na\n Indians |in call-| the | not | enter | his | into lodge,| they\n ing conjurer halloo\n\nsha'hm\u00f3knok; | k\u00edush toks |w\u00e1n| kiuk\u00e1yank |m\u00fb'luash|m[']na| kan\u00edta| p\u00ee'sh.\nto call (him)|the conjurer|red|hanging out| as sign| his |outside|\"of him.\"\n out; fox on a pole\n\nKuk\u00edaks |tch\u00fb'tanish|g\u00e1tp[']nank|wig\u00e1ta|tch\u00e9l[x]a|m[=a]'shipksh.|L\u00fatatkish 3\nConjurers|when treat-|approaching|close | sit down| the patient. | The\n ing by expounder\n\n wig\u00e1ta |k\u00eduksh[)e]sh|tcha[']hl\u00e1nshna.|Shuy\u00e9ga | k\u00eduks, |w\u00e9wanuish\nclose to|the conjurer| sits down. | Starts |the conjurer,| females\n choruses\n\ntch[=i]k|win\u00f3ta |liuki\u00e1mnank| nadsh[=a]'shak |tch\u00fbtchtn\u00edshash.| H\u00e1nshna\n then |join in| crowding | simultaneously |while he treats |He sucks\n singing around him (the sick).\n\nm[=a]'shish|h\u00fb'nk |hishu\u00e1kshash,| t\u00e1tktish | \u00ee'shkuk, | hantch\u00edpka |tc[=i]'k\n diseased | that | man, |the disease|to extract,|he sucks out| then\n\nkuku\u00e1ga,|wishink\u00e1ga,|m\u00fb'lkaga,|[k=]\u00e1[k=]o|g\u00ee'ntak,| k\u00e1haktok |n\u00e1nuktua\na small | small | small | bone | after- |whatsoever|anything\n frog, snake, insect, wards,\n\nnshendshk\u00e1ne.|Ts[']\u00fb'ks|toks| k\u00e9-usht|tch\u00e9k[)e]le|\u00edtkal; |l\u00falp|toks|m[=a]'- 3\n small. | A leg | | being | the (bad) | he |eyes|but | be-\n fractured blood extracts;\n\n shisht |tch\u00e9k[)e]litat|lg\u00fb'm|sh\u00fb'k[)e]lank|[k=]\u00ee'tua|l\u00fb'lpat,|k\u00fb'tash|tchish\ning sore| into blood | coal| mixing | he pours|into the|a louse| too\n eyes,\n\n ksh\u00e9wa | l\u00falpat | p\u00fb'klash|tui[x]\u00e1mpgatk|lt\u00fai[x]aktgi g\u00edug.\nintroduces|into the|the white| protruding | for eating out.\n eye of eye\n\nNOTES.\n\n583, 1. shu\u00e1kia does not mean to \"_call on somebody_\" generally, but\nonly \"_to call on the conjurer_ or medicine man\".\n\n583, 2. w\u00e1n stands for w\u00e1nam n[=i]'l: the fur or skin of a red\nor silver fox; kan\u00edta p\u00ee'sh stands for kan\u00edtana l\u00e1tchash m'n\u00e1lam:\n\"outside of his lodge or cabin\". The meaning of the sentence is: they\nraise their voices to call him out. Conjurers are in the habit of\nfastening a fox-skin outside of their lodges, as a business sign, and\nto let it dangle from a rod stuck out in an oblique direction.\n\n583, 3. tch\u00e9l[x]a. During the treatment of a patient, who stays in\na winter house, the lodge is often shut up at the top, and the people\nsit in a circle inside in utter darkness.\n\n583, 5. liuki\u00e1mnank. The women and all who take a part in the chorus\nusually sit in a circle around the conjurer and his assistant; the\nsuffix -mna indicates close proximity. Nadsh[=a]'shak qualifies the\nverb win\u00f3ta.\n\n583, 5. tch\u00fbtchtn\u00edshash. The distributive form of tch\u00fb't[']na refers\nto each of the _various_ manipulations performed by the conjurer on\nthe patient.\n\n584, 1. m[=a]'shish, shortened from m[=a]sh\u00edpkash, m[=a]'shipksh, like\n[k=]'l\u00e4'ksh from k[']l\u00e4k\u00e1pkash.\n\n584, 2. 3. There is a stylistic incongruity in using the distributive\nform, only in kuku\u00e0ga (k\u00fae, _frog_), k\u00e1haktok, and in nshendshk\u00e1ne\n(nshek\u00e1ni, npsh\u00e9kani, ts\u00e9kani, tch\u00e9k[)e]ni, _small_), while inserting\nthe absolute form in wishink\u00e1ga (w\u00edshink, _garter-snake_) and in\n[k=]\u00e1[k=]o; m\u00fb'lkaga is more of a generic term and its distributive\nform is therefore not in use.\n\n583, 2. k\u00e1haktok for k\u00e1-akt ak; k\u00e1-akt being the transposed\ndistributive form k\u00e1kat, of k\u00e1t, which, what (pron. relat.).\n\n584, 4. lg\u00fb'm. The application of remedial _drugs_ is very unfrequent\nin this tribe; and this is one of the reasons why the term \"conjurer\"\nor \"shaman\" will prove to be a better name for the medicine man than\nthat of \"Indian doctor\".\n\n584, 4. k\u00fb'tash etc. The conjurer introduces a louse into the eye to\nmake it eat up the protruding white portion of the sore eye.\n\n\n\n\nK\u00c1LAK.\n\n\nTHE RELAPSE.\n\n\nIN THE KLAMATH LAKE DIALECT BY DAVE HILL. OBTAINED BY A.S. GATSCHET.\n\n H\u00e4 | n\u00e1y\u00e4ns |hissu\u00e1ksas|m[=a]'shitk| k\u00e1lak, |ts\u00fai| k\u00eduks |n\u00e4'-ulakta|tchu-\nWhen|another | man | fell sick | as |then| the | concludes| to\n relapsed, conjurer\n\nt\u00e1nuapkuk.|Tch\u00fai|tch\u00fata;|tch\u00fai|y\u00e1-uks|huk |shl\u00e4\u00e1|k\u00e1lak a g[=e]k.| Tchi\n treat | And | he | and |remedy|this|finds|(that) relapsed| Thus\n (him). treats; out he.\n\nhuk|shu\u00ee'sh |s\u00e1pa.|Ts\u00fai|n[=a]'sh|shu[=i]'sh|s\u00e1yuaks|h\u00fb'mtcha k\u00e1lak,|tch\u00fai 3\nthe|song- |indi-| And| one | song- |having | (that) of the | then\n remedy cates. remedy found kind of relapsed\n out relapsed (he is),\n\nn\u00e1nuk| h\u00fbk |shu[=i]'sh| tp\u00e4'wa |h\u00fb'nksht|kaltchitch\u00edkshash|heshuamp[)e]l\u00edtki\n all |those| remedies |indicate| (that) |the spider | would\n him (-remedy)\n\ng\u00edug. | Tch\u00fai| h\u00fb'k|k\u00e1ltchitchiks| y\u00e1-uka;| ub\u00e1-us | h\u00fbk |k\u00e1ltchitchiksam\ncure. | Then | the | spider | treats |a piece of| | of the spider\n him; deer-skin\n\ntchut[)e]n[=o]'tkish.|Ts\u00fai| h\u00fakantka|ub\u00e1-ustka|tchut\u00e1;|t\u00e4t\u00e1ktak | huk 6\n(is) the curing-tool.|Then| by means|deer-skin| he |just the | that\n of that treats |size of\n (him); the spot\n\n k\u00e1lak |m[=a]'sha,| g\u00e4'tak| ub\u00e1-ush|kt\u00fb'shka| t\u00e4'tak |huk|m[=a]'sha.|Ts\u00fai|h\u00fbk\nrelapse| is |so much|of deer-| he cuts|as where| he| is |Then|\n infected, skin out suffering.\n\nk\u00e1ltchitchiks| siun\u00f3ta |n\u00e4'ds[k=]ank| h\u00fb'nk| ub\u00e1-nsh. |Tch\u00fb'yuk| p'la\u00edta\nthe \"spider\" |is started| while | that |skin piece.| And he | over it\n song applying\n\n n\u00e9tatka | sk\u00fatash, |ts\u00fai | sha|h\u00fb'nk|ud\u00fb'pka| h\u00e4n\u00e4'shishtka,| ts\u00fai |h\u00fb'k 9\n he |a blanket,| and |they| it | strike|with conjurer's| then | it\nstretches arrows,\n\ngut\u00e4'ga|tsul\u00e4'kshtat;|g\u00e4'tsa| l\u00fb'p\u00ed |kiat\u00e9ga,|ts\u00fai|tsul[=e]'ks|[k=]'l\u00e4k\u00e1,|tch\u00fai\nenters | into the |a par-|firstly| enters,|then| (it) body | becomes, | and\n body; ticle\n\nat |pushp\u00fashuk|shl[=e]'sh | h\u00fbk |ub\u00e1-ush.|Ts\u00fai|m[=a]'ns|t\u00e1nk[)e]ni ak|wa\u00edtash\nnow| dark it |to look at | that|skin- |Then| after |after so and | days\n piece. a while so many\n\nh\u00fb'k|p\u00fbshp\u00fashli at|m[=a]'ns=g\u00eetk|tsul\u00e4'ks=sitk|shl\u00e4'sh.| Ts\u00ed|n\u00ed|s\u00e1yuakta; 12\nthat|black (thing)| at last | (is) flesh- |to look |Thus|I | am\n like at. informed;\n\nt\u00fami |h\u00fb'nk| sh\u00e1yuakta | h\u00fb'masht=g\u00eesht | tchut[=i]'sht;| ts\u00fayuk | ts\u00fashni\nmany | | know | (that) in | were effected | and he | always\n men this manner cures; then\n\n w\u00e4'mp[)e]le.\nwas well again.\n\n\nNOTES.\n\n585, 1. n\u00e1y\u00e4ns hissu\u00e1ksas: another man than the conjurers of the\ntribe. The objective case shows that m[=a]'shitk has to be regarded\nhere as the participle of an impersonal verb: m[=a]'sha n\u00fbsh, and\nm[=a]'sha n\u00fb, it ails me, I am sick.\n\n585, 2. y\u00e1-uks is remedy in general, spiritual as well as material.\nHere a tam\u00e1nuash song is meant by it, which, when sung by the\nconjurer, will furnish him the certainty if his patient is a relapse\nor not. There are several of these medicine-songs, but all of them\n(n\u00e1nuk h\u00fb'k shu[=i]'sh) when consulted point out the spider-medicine\nas the one to apply in this case. The spider's curing-instrument is\nthat small piece of buckskin (ub\u00e1-ush) which has to be inserted under\nthe patient's skin. It is called the spider's medicine because the\nspider-song is sung during its application.\n\n585, 10. gut\u00e4'ga. The whole operation is concealed from the eyes of\nspectators by a skin or blanket stretched over the patient and the\nhands of the operator.\n\n585, 10. kiat\u00e9ga. The buckskin piece has an oblong or longitudinal\nshape in most instances, and it is passed under the skin sideways and\nvery gradually.\n\n585, 11. t\u00e1nk[)e]ni ak wa\u00edtash. Dave Hill gave as an approximate limit\nfive days' time.\n\n * * * * *\n\n\n\nSWEAT-LODGES.\n\n\nIN THE KLAMATH LAKE DIALECT BY MINNIE FROBEN. OBTAINED BY A.S.\nGATSCHET.\n\n\u00c9-ukshkni| l\u00e1pa |sp\u00fb'klish|g\u00edtko.|[K=]\u00fa[k=]iuk |[k=][)e]lekapkash|sp\u00fb'klishla\nThe lake | two | sweat- |have. |To weep over | the deceased |they build\n people (kinds lodges sweat-lodges\n of)\n\ny\u00e9pank | k\u00e4\u00edla; | stut\u00edlantko| sp\u00fb'klish, | k\u00e4\u00edla|waltch\u00e1tko.|Sp\u00fb'klish a\ndigging|the ground;| are roofed | (these) | with | covered. | (Another)\n up sweat-lodges earth sweat-lodge\n\nsha |sh\u00fb'ta | ku\u00e9-utch, |k\u00edtchikan[']sh|stin\u00e1ga=sh\u00edtko;|sk\u00fb'tash a|w\u00e1ldsha 3\nthey| build |of willows,| a little | cabin looking | blankets | they\n like spread\n\n sp\u00fb'klishtat |tatat\u00e1k s[)e]|spukli\u00e1.|T\u00e1tataks a h\u00fb'nk| w\u00e9as |l\u00fala,|tat\u00e1taks\n over the | when in it | sweat. | Whenever |children|died,| or when\nsweating-lodge they\n\na h\u00edshuaksh|tch\u00edm[)e]na,|sn\u00e1wedsh|w\u00e9nuitk,|[k=]\u00fb'[k=]i|[k=][)e]lek\u00e1tko,|\n a husband | became |(or) the| (is) | they weep | for cause |\n widower, wife |widowed, of death\n\n |sp\u00fb'klitcha\n |go sweating\n\nt\u00fami |shash\u00e1moks=l\u00f3latko;|t\u00fanepni|wa\u00edtash|tch\u00edk| sa |h\u00fb'uk|sp\u00fb'klia. 6\nmany | relatives who | five | days | then|they| | sweat.\n have lost\n\nShi\u00falakiank a| sha| kt\u00e1i | h\u00fayuka |skoilaku\u00e1pkuk;|h\u00fatoks| kt\u00e1i |[k=]\u00e1-i tat\u00e1\n Gathering |they|stones| (they) | to heap them | those|stones| never\n heat (them) up (after use);\n\nspukli\u00fb't[']hu[=i]sh.|Sp\u00faklish|l\u00fap[)i]a| h\u00fayuka; |[k=]\u00e9lpka a| \u00e1t, |\n having been used | Sweat |in front|they heat| heated |when,|\n for sweating lodge of (them); (being)\n\n | \u00edlhiat |\u00e1tui,\n | they bring | at\n (them) inside|once,\n\n[k=]\u00eddshna ai| \u00ee | \u00e1mbu,|kliul\u00e1la.|Sp\u00fb'kli|a sha|t\u00fam[)e]ni|\"hours\";|\n pour | on |water,|sprinkle.| Sweat |then | several | hours; |\n them they\n\n |[k=]\u00e9lpkuk 9\n |being quite\n warmed up\n\ng\u00e9ka |shualk\u00f3ltchuk |p\u00e9niak|[k=][=o]'[k=]s|p\u00e9pe-udshak|\u00e9wagatat,|\nthey |(and) to cool |with- | dress |only to go | in a |\nleave|themselves off| out bathing spring,\n\n |[k=]\u00f3[k=]etat,|\u00e9-ush\n | river, | lake\n\nwig\u00e1ta.|Spukli-u\u00e1pka|m[=a]'ntch.| Shp\u00f3tuok | i-ak\u00e9wa | k\u00e1pka, |sk\u00fb'tawia\nclose | They will | for long |To make them-|they bend| young |(they) tie\n by. sweat hours. selves strong down pinetrees together\n\nsha | w\u00e9wakag | kn\u00fb'kstga.| Ndshi\u00e9tchatka | kn\u00fb'ks a|sha |sh\u00fashata. 12\nthey| small |with ropes.|Of (willow-)bark|the ropes|they| make.\n brushwood\n\nG\u00e1tpamp[)e]lank| shkoshk\u00ee'l[x]a|kt\u00e1ktiag| h\u00fb'shkankok |[k=][)e]lek\u00e1pkash,|\n On going home | they heap up | small |in remembrance| of the dead, |\n into cairns stones\n\n | kt\u00e1-i\n |stones\n\nsh\u00fashuankaptcha | \u00ee'hiank.\n of equal size | selecting.\n\n\nNOTES.\n\nNo Klamath or Modoc sweat-lodge can be properly called a\nsweat-_house_, as is the custom throughout the West. One kind of these\nlodges, intended for the use of mourners only, are solid structures,\nalmost underground; three of them are now in existence, all believed\nto be the gift of the principal national deity. Sudatories of the\nother kind are found near every Indian lodge, and consist of a few\nwillow-rods stuck into the ground, both ends being bent over. The\nprocess gone through while sweating is the same in both kinds of\nlodges, with the only difference as to time. The ceremonies mentioned\n4-13. all refer to sweating in the mourners' sweat-lodges. The\nsudatories of the Oregonians have no analogy with the _estufas_ of\nthe Pueblo Indians of New Mexico, as far as their construction is\nconcerned.\n\n586, 1. l\u00e1pa sp\u00fb'klish, two sweat-lodges, stands for two _kinds_ of\nsweat-lodges.\n\n586, 5. shash\u00e1moks=l\u00f3latko forms _one_ compound word: one who, or:\nthose who have lost relatives by death; cf. pt\u00edsh=l\u00fblsh, pg\u00edsh=l\u00fblsh;\nhishu\u00e1kga pt\u00edsh=l\u00falatk, male orphan whose father has died. In the\nsame manner, [k=][)e]lek\u00e1tko stands here as a participle referring\nsimultaneously to h\u00edshuaksh and to sn\u00e1wedsh w\u00e9nuitk, and can be\nrendered by \"_bereaved_\". Shash\u00e1moks, distr. form of sh\u00e1-amoks,\nis often pronounced shesh\u00e1maks. T\u00fami etc. means, that many others\naccompany to the sweat-lodge, into which about six persons can crowd\nthemselves, bereaved husbands, wives or parents, because the deceased\nwere related to them.\n\n586, 7. Shi\u00falakiank etc. For developing steam the natives collect\nonly such stones for heating as are neither too large nor too small;\na medium size seeming most appropriate for concentrating the largest\namount of heat. The old sweat-lodges are surrounded with large\naccumulations of stones which, to judge from their blackened exterior,\nhave served the purpose of generating steam; they weigh not over 3 to\n5 pounds in the average, and in the vicinity travelers discover many\nsmall cairns, not over four feet high, and others lying in ruins.\nThe shrubbery around the sudatory is in many localities tied up with\nwillow wisps and ropes.\n\n586, 11. Spukli-u\u00e1pka m[=a]'ntch means that the sweating-process is\nrepeated many times during the five days of observance; they sweat at\nleast twice a day.\n\n * * * * *\n\n\n\nA DOG'S REVENGE.\n\nA DAKOTA FABLE, BY MICHEL RENVILLE. OBTAINED BY REV. S.R. RIGGS.\n\n[/S]u[ng]ka|wa[ng];|[k.]a |waka[ng]ka |wa[ng]|wa[k.]i[ng]|wa[ng]|\n Dog | a; | and | old-woman | a | pack | a |\n\n |ta[ng]ka| hnaka. |U[ng]kan\n | large |laid away.| And\n\n[/s]u[ng]ka|[k.]o[ng]| he |sdonya.|U[ng]ka[ng]|wa[ng]na|ha[ng]yetu,|\n dog | the |that| knew. | And | now | night, |\n\n |u[ng]ka[ng]|waka[ng]ka\n | and | old-woman\n\ni[/s]tinman|ke[/c]i[ng]|[k.]a| en | ya: |tuka|waka[ng]ka|ki[ng]|sdonkiye|\n asleep | he thought| and |there|went:| but| old woman| the | knew |\n\n |[/c.]a|kiktaha[ng] 3\n | and | awake\n\nwa[ng]ke,|[/c.]a| ite |hdaki[ng]ya[ng]| ape |[/c.]a|ki[/c]akse,|[/c.]a|\n lay, | and |face | across |struck| and | gashed, | and |\n\n |nina| po, | keyapi.\n |much|swelled,|they say.\n\nU[ng]ka[ng]|ha[ng][.h]a[ng]na|heha[ng]|[/s]u[ng]ka|toke[/c]a|wa[ng]| en |\n And | morning | then | dog | another | a |there|\n\n | hi, |[k.]a| okiya | ya.\n |came,| and |to-talk-with|went.\n\nTuka|pamahdeda[ng]| ite| mahen| inina|ya[ng]ka.|U[ng]ka[ng]|taku|\n But| head-down |face|within|silent| was. | And |what|\n\n |i[/c]ante|ni[/s]i[/c]a\n | of-heart| you-bad\n\nheci[ng]ha[ng]|omakiyaka wo,| eya. |U[ng]ka[ng],|Inina |ya[ng]ka wo,|\n if | me-tell, |he-said.| And, |still | be-you, |\n\n |waka[ng]ka 3\n | old-woman\n\nwa[ng]|te[.h]iya|omaki[.h]a[ng] do,| eya, | keyapi. |U[ng]ka[ng],|\n a | hardly | me-dealt-with, |he-said,|they say.| And, |\n\n |Toke[ng]|ni[/c]i[.h]a[ng] he,| eya.\n | How | to-thee-did-she, |he-said.\n\nU[ng]ka[ng],|Wa[k.]in| wa[ng]|ta[ng]ka| hnaka e |wa[ng]mdake|[/c.]a|\n And, | Pack | a | large |she-laid-away| I-saw | and |\n\n | heo[ng] | otpa | awape:\n |therefore|to-go-for|I waited:\n\n[.k]a|wa[ng]na|ha[ng]|teha[ng]|[.k]ehan,|i[/s]ti[ng]be|se[/c]a e| en |\n and | now |night | far | then, | she-asleep | probably|there|\n\n | mde |[/c.]a| pa |timahe[ng] 6\n |I went| and |head| house-in\n\nyewaya, |u[ng]ka[ng]|kiktaha[ng]|wa[ng]ke| [/s]ta |he[/c]amo[ng]:|[.k]a,|\nI-poked,| and | awake | lay |although| this-I-did: | and, |\n\n |[/S]i,| de |tukten\n | shoo,|this| where\n\n yau he, | eye, |[/c.]a| itohna| amape, |[/c.]a|de[/c]en|\nyou-come,|she-said,| and |face-on|smote-me,| and | thus |\n\n |iyemaya[ng] ce,| eye |[/c.]a| kipazo.\n | she-me-left |he-said| and |showed-him.\n\nU[ng]ka[ng],|Hu[ng]hu[ng]he!|te[.h]iya|e[/c]ani[/c]o[ng] do,|ihome[/c]a|\n And, | Alas! alas! | hardly | she-did-to-you, |therefore |\n\n |wa[k.]i[ng]|ki[ng]|u[ng]tapi 9\n | pack | the | we-eat\n\nkta ce,|eye |[/c.]a,|Mni[/c]iya wo,|eya, |keyapi.|Ito,|Miniboza[ng]na|\n will, |he- | and, | Assemble, | he- | they |Now,| Water-mist |\n said said, say.\n\n |ki[/c]o wo,\n | call,\n\nka,|Yaksa|ta[ng]i[ng] [/s]ni|kico wo,|Tahu|wa[/s]aka|kico wo,|[.k]a,|\nand| Bite| not manifest | call, |Neck| strong | invite,| and, |\n off\n\n | Taisa[ng]pena\n |His-knife-sharp\n\nkico wo,| eya, | keyapi. |U[ng]ka[ng]|owasi[ng]|wi[/c]aki[/c]o:|[k.]a|\n call, |he-said,|they-say.| And | all |them-he-called:| and |\n\n |wa[ng]na|owasi[ng]| en 12\n | now | all |there\n\nhipi|heha[ng]| heya, | keyapi: | Ihopo, |waka[ng]ka| de |te[.h]iya|\ncame| then |this-he-said,|they-say:|Come-on,| old-woman|this| hardly |\n\n |e[/c]aki[/c]o[ng] [/c]e;\n | dealt-with;\n\nminihei[/c.]iyapo,|ha[ng]yetu|hepiya|wa[/c]oni[/c]a|waki[ng]|wa[ng]|\nbestir-yourselves,| night |during| dried-meat | pack | a |\n\n |te[.h]i[ng]da|[k.]a| on\n | she-forbid | and | for\n\nte[.h]iya|e[/c]aki[/c]o[ng]|tuka,|ehae[/s]|untapi|kta [/c]e,| eya, |\n hardly | dealt-with-him | but,| indeed |we eat|will |he-said,|\n\n | keyapi. 15\n |they say.\n\nU[ng]ka[ng]|Miniboza[ng]na|e[/c]iyapi|[k.]o[ng]| he |wa[ng]na|\n Then | Water-mist | called | the |that| now |\n\n |ma[.g]a[/z]ukiye|[/c.]a,|a[ng]petu\n | rain-made, | and, | day\n\n o[.s]a[ng]|ma[.g]a[/z]u|e[/c]en|otpaza;|[k.]a|wakeya|owasi[ng]|\nall-through| rained | until | dark; | and | tent | all |\n\n | nina |spaya,|wihutipaspe\n | very | wet, | tent-pin\n\nolidoka|owasi[ng]|ta[ng]ya[ng]|[.h]pan.|U[ng]ka[ng]|heha[ng]|\n holes | all | well |soaked. | And | then |\n\n |Yaksa ta[ng]i[ng] [/s]ni| wihuti- 18\n | Bite-off-manifest-not | tent-fast-\n\npaspe |ki[ng]|owasi[ng]| yakse, |tuka |ta[ng]i[ng][/s]ni ya[ng]|\nenings| the | all |bit-off,| but | slyly |\n\n | yakse |nakae[/s]|waka[ng]ka\n |bit-off| so that | old-woman\n\nki[ng]|sdonkiye|[/s]ni.|U[ng]ka[ng]|Tahuwa[/s]aka| he |wa[k.]i[ng]|\n the | knew | not. | And | Neck-strong | he | pack |\n\n |[k.]o[ng]| yape |[/c.]a|mani[ng]-|\n | the |seized,| and | away |\n\nkiya | yapa iyeya, |[k.]a|teha[ng]|e[.h]peya. |He[/c]en|Taisa[ng]pena|\n off | holding-in- | and | far | threw-it. | So | His-knife- |\n mouth-carried sharp\n\n |wa[k.]i[ng]|[k.]o[ng] 21\n | pack | the\n\n[/c]okaya |kiyaksa-iyeya.|He[/c]e[ng]|wa[k.]i[ng]|[k.]o[ng]|ha[ng]yetu|\nin-middle | tore-it-open.| Hence | pack | the | night |\n\n |hepiyana| temya-\n | during |they-ate-\n\niyeyapi,| keyapi.\nall-up, | they say.\n\nHe[/c]en|tuwe|wamano[ng]| ke[/s], |sa[ng]pa|iwa[.h]a[ng]i[/c.]ida|\nSo that | who| steals |although,| more | haughty |\n\n |wamano[ng]|wa[ng]| hduze, 24\n | thief | a |marries,\n\n eyapi | e[/c]e; | de |hu[ng]kaka[ng]pi do.\nthey-say| always; | this | they-fable.\n\n\nNOTES.\n\n588, 24. This word \"hduze\" means _to take_ or _hold one's own;_\nand is most commonly applied to a man's taking a wife, or a woman\na husband. Here it may mean either that one who starts in a wicked\ncourse consorts with others \"more wicked than himself,\" or that he\nhimself grows in the bad and takes hold of the greater forms of\nevil--_marries_ himself to the wicked one.\n\nIt will be noted from this specimen of Dakota that there are\nsome particles in the language which cannot be represented in a\ntranslation. The \"do\" used at the end of phrases or sentences is\nonly for emphasis and to round up a period. It belongs mainly to the\nlanguage of young men. \"Wo\" and \"po\" are the signs of the imperative.\n\n\nTRANSLATION.\n\nThere was a dog; and there was an old woman who had a pack of dried\nmeat laid away. This the dog knew; and, when he supposed the old woman\nwas asleep, he went there at night. But the old woman was aware of his\ncoming and so kept watch, and, as the dog thrust his head under the\ntent, she struck him across the face and made a great gash, which\nswelled greatly.\n\nThe next morning a companion dog came and attempted to talk with him.\nBut the dog was sullen and silent. The visitor said: \"Tell me what\nmakes you so heart-sick.\" To which he replied: \"Be still, an old woman\nhas treated me badly.\" \"What did she do to you?\" He answered: \"An old\nwoman had a pack of dried meat; this I saw and went for it; and when\nit was now far in the night, and I supposed she was asleep, I went\nthere and poked my head under the tent. But she was lying awake and\ncried out: 'Shoo! what are you doing here?' and struck me on the head\nand wounded me as you see.\"\n\nWhereupon the other dog said: \"Alas! Alas! she has treated you\nbadly, verily we will eat up her pack of meat. Call an assembly:\ncall _Water-mist_ (i.e., rain); call _Bite-off-silently_; call\n_Strong-neck_; call _Sharp-knife_.\" So he invited them all. And when\nthey had all arrived, he said: \"Come on! an old woman has treated this\nfriend badly; bestir yourselves; before the night is past, the pack of\ndried meat which she prizes so much, and on account of which she has\nthus dealt with our friend, that we will eat all up\".\n\nThen the one who is called _Rain-mist_ caused it to rain, and it\nrained all the day through until dark; and the tent was all drenched,\nand the holes of the tent-pins were thoroughly softened. Then\n_Bite-off-silently_ bit off all the lower tent-fastenings, but\nhe did it so quietly that the old woman knew nothing of it. Then\n_Strong-neck_ came and seized the pack with his mouth, and carried it\nfar away. Whereupon _Sharp-knife_ came and ripped the pack through the\nmiddle; and so, while it was yet night, they ate up the old woman's\npack of dried meat.\n\n_Moral_.--A common thief becomes worse and worse by attaching himself\nto more daring companions. This is the myth.\n\n\nINDEX.\n\n Conjurers' practice 583\n Dog's revenge, a Dakota fable 587\n Omaha myth 581\n Revenge, A dog's; a Dakota fable 587\n Sweat lodges 586","title":"Illustration of the Method of Recording Indian Languages: From the First Annual Report of the Bureau of Ethnology, Smithsonian Institution","tradition":"myth-cosmogony","translated_text":null,"word_count":4428}