F-ci --— mw 1 1211 'H EI m... CADDOAN TEXTS PUBLICATIONS of the American Ethnological Society Edited by FRANZ BOAS VOLUME XVII CAD PAWNEE, DOAN TEXTS SOUTH BAND DIALECT BY GENE WELTFISH G. E. STECHERT & CO., NEW YORE, AGENTS 1937 PRINTED IN GERMANY J. J. AUGUSTIN, GLKSTADT - HAMBURG - NEW YORK FOREWORD. The texts of the South Band Pawnee dialect presented in this volume were recorded at Pawnee, Oklahoma, in the summers of 1928 and 1929, in the course of work done on the Pawnee language under the auspices of the Committee on American Indian Languages of the American Council of Learned Societies. The texts were dictated by informants who spoke little or no English and translated with the help of Henry Chapman as interpreter. The Pawnee is one of four major languages which together form the Caddoan linguistic stock, Wichita, Kitsai, and Caddo being the other three. These four major languages are all mutually unintelligible, with Caddo the most divergent, and Pawnee, Kitsai and Wichita more closely related to one another than any one of them is to Caddo. Within the Pawnee branch proper of the Caddoan family, three dialectic divisions can be definitely distinguished at the present day, South Band Pawnee, Skiri, and Arikara. The Arikara is dialectically the most divergent and is not mutually intelligible with the other two dialects, while South Band and Skiri Pawnee are sufficiently close to be mutually intelligible without difficulty.' The Pawnee live today in north-central Oklahoma, around the town of Pawnee. They were removed from their old homeland in Nebraska in the years 1874-1876. Earlier in the 19th century in Nebraska the three south bands, pi'tahawira'ta, kitkahaxkiC and tsawi ", seem to have chosen to live together, with the Skri inhabiting independent villages, while still earlier the three south bands lived independently of one another in separate villages. Politically, prior to the contacts of the Nineteenth Century, each of the four groups seems to have been definitely autonomous and to have acted in intertribal relations with peoples of other linguistic groups essentially as independent tribes. There is a tradition that in earlier times there were characteristic differences between the speech of the three south bands. To control any possible differences which might still survive, I have recorded texts from old informants of each band. There is, however, no perceptible difference at the present day. Long continued contact in their life together has apparently obliterated any differences which may have existed in South Band speech, and today the only dialectic difference which is to be found among the Pawnee is that between speech of the South Bands and that of the Skiri. Even this dialectic difference seems likely to disappear in the not distant future as there is a tendency on the part of speakers of both dialects to merge differences. 1 Cf. Lesser, A. and G. Weltfish, Composition of the Caddoan Linguistic Stock. Smithsonian Miscellaneous Collections, volume 87 no. 6. 1932. VI Publications, American Ethnological Society Vol. X VII Although Pawnee at the present time still number about 700 the rapid disintegration of the language presents a dismaying spectacle. While many of the older people speak the language in the classic style of former days, understanding and speaking very little English, Pawnees fifty years old and younger speak a simplified, more elementary version, using English for most purposes. Among the young children it is exceptional to find one who speaks Pawnee even in the simpler version of the parental generation. In the simplified dialect now so commonly spoken many of the modal distinctions are neglected and the process of noun-incorporation almost wholly disregarded. The dominant tendency of classic Pawnee to compound and integrate ideas into one complex is also falling into disuse. Conversations with older people indicate that this type of integration has a very real aesthetic value for speakers of the older language. On a number of occasions verbal complexes which were compounded of many involved ideas were enjoyed by informants as "beautiful words." The classification of the texts into Memories of Daily Life, Tales, and Vision and Sacred Stories is a convenience and does not represent a native classification. Names of individual texts where not a translation of a Pawnee title are also to be understood as a device for convenience. The titles in Pawnee were dictated by the informants. Among my three main informants, Effie Blane, Fanny Chapman and Lottie Fancy-Eagle, interesting personal differences in style of composition may be seen. Effie Blane, from whom the bulk of the texts were taken, is in terms of literary standards the finest narrator. In her texts an emphasis upon graphic ldetail results in pictorially vivid impressions of native life. This freshness of pictorial impressions may be related to the fact that Effie has for years been almost totally blind, so that to a great extent she has been spared the constant visual contact with the humdrum objects and affairs of the modern small town life of the Pawnee. In the case of Lottie Fancy-Eagle, a woman well over eighty, a similar graphic freshness is found in her account of the hunting expedition. The individual differences of the styles of the two women is brought out by a comparison of their versions of the story of Eagle Boy. In Effie Blane's version there is an emphasis upon homely detail while in the old lady Fancy-Eagle's story, it is the structural outlines of the story which has been stressed. The first texts taken from the old lady Fancy-Eagle were the technical accounts, as because of her age, I had hoped to obtain from her accounts of techniques now long forgotten. At first the idea of dictation appeared strange to her and it was not until later that her imagination was captured by the thought that this might be a permanent record of old Pawnee life. It was then that she volunteered the record of a hunting expedition. Fanny Chapman, who is fluent and distinct in her speech, Weltfish, Caddoan Texts VII shows an interesting preference for long stories and consequently an extensive combination of incidents, a tendency which finds a fuller and more spectacular expression in the construction among some peoples of the epic. The two rather brief stories of William Riding-In, one of the oldest Pawnees, illustrates a tendency among old men who have retired from active and outstanding participation in the religious life of the people to a kind of clowning which is socially permissible only to those possessed of great virtuosity. Thus one of the most serious and sacred aspects of Pawnee life, the vision, is in his two tales told in humorous parody. By contrast the ordinary humorous story is represented in text no. 43, Scorched-Belly; and texts nos. 10, 11, 12, and 13, the Snake Den; Rabbit and Turtle Race; The Turtle, the Bisons, and the Fox; and Long-Toothed-Baby, told by old women. The story of the Dun Horse (no. 44) as rendered by Stacy Matlock is the result of a special set of circumstances. Stacy Matlock was educated at Carlisle soon after the establishment of the school, and although he might properly be classed with the older generation he speaks and reads English fluently and has had considerable experience as interpreter. Being unaccustomed to composing in Pawnee for dictation and familiar with the story of the Dun Horse in Grinnell's book he proposed that he paraphrase the English version in Pawnee. His word usages are in the classic manner but the effects of English style upon the composition can be clearly seen. In the translation of all the text material Henry Chapman was interpreter. His growing interest in the etymology and analysis of the Pawnee language as our work progressed, together with his unique gift for values and meanings in both English and Pawnee, imparted to his efforts at translation an unusual aptness and depth, rarely to be met with in the translation of two such different languages. In addition to the patient cooperation of my informants and of my interpreter I want especially to acknowledge the help extended to me in my linguistic work by a number of Pawnee friends. I am especially indebted to my friend Stacy Matlock for his interest in the work and his help in making and maintaining the requisite personal contacts during my stay at Pawnee, and to Pauline Jake Murie for her constant help and companionship. Other Pawnees who extended to me many kindnesses were Mark Everts, Ida Phillips, the Jake family, and Bert and Mary Peters and their family. I want also to extend my thanks to the members of the Committee on American Indian Languages, Professors Boas, Sapir, and Bloomfield from each of whom I received invaluable personal advice and stimulation. CONTENTS. Page Forew ord............................................... V Phonetic Key.......................................... 1 I. Texts by Effie Blane, pi tahawirat'" Band. Memories of Daily Life 1. Notes on Pawnee biographies............... 4 2. There is a dance coming..................... 23 3. Times of starvation.................... 26 4. The cultivated fields............... 29 5. Spear games and plum seed games........... 42 6. Wooden bowl.............................. 47 7. M ortar.................................... 48 8. The pestle................................. 50 9. Horn spoons.............................. 50 Tales 10. The snake den.............................. 51 11. Rabbit and Turtle race..................... 55 12. The Turtle, the Bisons, and the Fox........... 56 13. Long-Toothed-Baby....................... 59 14. Meat-Child-Girl...................... 66 15. The boy who married a ghost wife......... 72 Vision and Sacred Stories 16. Origin of planting seeds..................... 82 17. The story of Eagle-Boy................... 88 18. Origin of the Whistle or Deer Dance........ 91 19. The origin of the Young Dog Dance......... 108 20. Woodpecker-Boy........................... 122 21. The birds avenge the boy magician who was killed by his father........................ 131 II. Texts by Lottie Fancy-Eagle, pirtahawira-t" Band. Memories of Daily Life 22. A grandmother's advice to her granddaughter 136 23. The name, Woman-Many-Kettles-of Food..... 137 24. When they went hunting................... 137 25. Making tipi covers of buffalo hide........... 144 26. Mud-lodge dwelling........................ 146 27. The significance of the gambling basket....... 148 28. Making a coiled gambling basket............. 149 29. Bouncing-sticks............................ 150 30. The sticks for the bouncing-stick game........ 151 31. Making a mat.............................. 151 32; How to make a belt........................ 152 33. Dried meat................................ 153 34. Making pots for carrying water.............. 154 x Publications, American Ethnological Society Vol. XVII Vision story 35. The story of Eagle-Boy...................... 154 III. Texts by Fanny Chapman, kitkahaxki' Band. Tales 36. The story of the two boys with the half-shaved heads................................... 161 37. The rolling skull.......................... 177 38. The man who married a buffalo wife, a Comanche story..................................... 203 Vision story 39. The origin of the Buffalo meteor bundle....... 223 IV. Text by Bill Matthews, kitkaiaxkct Band. 40. How I got married.......................... 231 V. Text by William Riding-In, tsauwi' Band. 41. Fox story.......................... 234 42. One-Hair and the scalped men........... 238 VI. Texts by Fanny Walking-Sun, tsawi') Band. 43. Scorched-Belly, A Fox story................ 241 VII. Text by Stacy Matlock, tsawi.Z' Band. 44. White Mane, the story of the Dun Horse...... 244 PHONETIC KEY. The symbols used in the transcription of the Pawnee texts follow the recommendations embodied in "Phonetic Transcription of Indian Languages," Smithsonian Miscellaneous Collections, vol. 66, no. 6. Consonants: The stops p, t, and k are intermediates or semi-sonants, the slight amount of voicing placing them somewhere between the fullyvoiced sonant and the unvoiced surd. As the surd forms do not occur I have used the regular small letters instead of the small capitals customarily used for the purpose. The t also occurs upon occasion in glottalized form (t'), and also nazalized (t"), i. e. with release of the posterior nares instead of oral opening of the t stop. This nazalization of the t is heard whenever the t is final, that is when the voice comes to a full stop after it. Thus although a final t may stand at the end of a noun or a verb complex, in connected discourse it would only be nazalized if it fell at the end of a phrase or sentence. The spirant s is a linguo-dental surd, somewhat more sibilant than the English s. The x closely approximates the German ich. The affricative ts is also intermediate. h has its usual value. w is slightly more rounded than in English as a consequence of which a double length u (u.) cannot be distinguished from uwu; this is most commonlythe case in the word tiku'tlt, he kills it, which I have sometimes written as tlzkwuttt to represent the progressive increase in lip rounding throughout the duration of the vowel. The r is the most difficult Pawnee consonant to describe. It is a single-trilled r made in most cases with the tip of the tongue upon the alveolar ridge. By various recorders it has been heard as I, n, and d, as well as r. (See also Boas, Handbook of American Indian Languages, vol. 1, p. 17.) The mechanics by which the sound is rendered varies to a considerable degree not only from speaker to speaker, but also with relation to the phonetic context in which it occurs, so that the variation in the sound as heard is in part attributable to individual inclination and in part to the position in which it occurs with relation to other phonemes. In one word of the language, the greeting na'wa, I have transcribed this sound as n because of its strongly nasal character. 2 Publications, American Ethnological Society Vol. X VII Vowels: Most vowels have their continental values: a as in father a (Greek alpha) as u in but i as ee in feet t (Greek iota) as i in hit u as oo in hoot v (Greek upsilon) as oo in foot Before t and sometimes before k a vowel occurs which varies from a to v, as for example in the word tsu'raki or tsu'rvki, girl, and in the stem -at, go. In the same situation there also occurs a vowel sound which appears to fall between the full a and a, as for example in the word, tsapat or tsapat, woman, and in tiwari or tiwari, he goes about. Two vowels vary slightly from the English qualities: e as a in fate but without the diphthongal quality e (Greek epsilon) is made peculiarly. The lips are very wide, the aperture between them forming a very narrow slit, even more so than the usual lip position of i. The open sound quality is, therefore, only approximated by the e in met. It occurs practically in all cases in double length and often appears like a diphthong of e and t, with the quality of the t appearing only at the last moment. With the exception of this case, diphthongs in the sense of two different vowel sounds which are elided, are absent in Pawnee. Wherever one vowel is recorded as succeeding another, even when the two vowels are the same, they are distinctly pronounced and do not glide together, the two vowels pertaining to two different syllables, one composed of consonant-vowel, and one of vowelconsonant. Diacritical marks: 'stands for glottalization, which in the few cases in which it occurs within a complex is neither very distinct nor very explosive. At the end of a complex in most cases it gives rise to an echo vowel which is either entirely whispered, or slightly voiced and followed by an aspiration as the glottal closure is released. Whenever this. was very distinct I recorded the extra vowel after the glottal stop. ' stands for aspiration. Vowel lengths: the ordinary vowel is normal length; vowel with underscribed _ (as a) about one-half normal length; vowel with superior * (as a.) about double normal length. In most cases length functions phonetically rather than semantically, the length of the syllables varying with the phonetic context; in a few cases such as the syllable ka, the double-length vowel ka. (sometimes normal length) means inside, while the short vowel ka means among, these lengths remaining to a great extent fixed in many different phonetic situations. Accent: where it occurs is indicated by the acute accent following Weltfish, Caddoan Texts 3 the syllable (ha'). Stressed syllables are most frequently of short length, occasionally of normal length, but never double length. Pitch: Tonal distinctions of the vowels have been indicated as follows: (illustrated with a) a is high tone t is middle high tone a is normal tone a is low tone These four distinctions can occur with normal, short, or double length vowels. Double length vowels also occur with combinations of the above tones, the shift from one tone to the other often giving the impression of a gliding repetition of the vowel sound, rather than of a continuous voicing: a. high to middle high ad normal to middle high a. middle high to normal ad normal to high di middle high to high d. normal to low The range of tones of course varies to some extent with the individual, but the range is in most cases quite wide, from normal to high approximating a musical fourth, and from the lowest to the highest tone, almost a fifth. As in the case of length, pitch is in the main phonetic in function rather than semantic. Only very rarely is a distinction in meaning indicated by a tonal difference. For example pa, normal tone, means moon, while pa, low tone, means elk. Pitch, length, and accent in Pawnee with the exception of the few cases mentioned, depend upon the phrase or complex of words, rather than upon the isolated word. That is, the length, accent, and pitch of a word by itself is different from the length, accent, and pitch of the same word when it is part of a phrase. In most of the texts I have attempted to record as closely as possible the phrase groupings as dictated, separating the phrases by a diagonal line. I could hardly hope in this situation to duplicate the manner of fluent conversation, but in most cases the recording would be like slow deliberate speech. In quick speech a good many of the tonal distinctions, especially the shifting tones on long vowels do not occur. The relative lengths of the vowels, however, are maintained whatever the speed, so that while the pitch may to a great, extent be dispensed with, without obscuring the meaning, relative vowel length cannot. A glottal stop, aspiration or nazalization at the end of a word is also glossed over or disregarded when the word occurs within a phrase. A text with grammatical analysis has been printed in the International Journal of AmericanLinguistics, Vol. IX, pp. 44-75 and may serve as a guide for the texts until such time when a complete grammar can be presented. 4 Publications, American Ethnological Society Vol. XVII I. TEXTS BY EFFIE BLANE pi'tahawira.t" Band, tsa-stawirahi.ka Woman-ceremonial-gift-horse (in the Pipe Dance) MEMORIES OF DAILY LIFE. 1. NOTES ON PAWNEE BIOGRAPHIES.' ri radwawa-ka ati'as tirukspar / atias tsiru That is what he said myfather that was living. My father still tatiririksku tiratarakaktakuw.tstahu / a ati'ra a tiwatsiriks I had when we immigrated here and my mother and my uncle a atika a iratsti. asku / e ira'ku and my grandmother and my brother one. and that (sitting) kirahus he turai-wat e pi'ta tiraxka old man - he would talk about things and men they would be inside he tzrai-wat / he tixwaki kIBsuraiwat and he would talk about things. And they would say, "Tell about axrasukspa'ri ra.wiraxrisu' / heru riwa'ku atias when you went about (e.) on the warpath." Then said my father, e tiratikstpari ekuxruksttskd tirdwrahat kare8sikdapa kis "- In my travels he (God) wanted God, Heaven for him not to be poor tiwera'ta ra.wrdaxrtsu)> / heriru wttiretjihisas kuruks when he went there on the warpath. Then I named myself 'Bear sirarexkita'wi' / iwerdtpari herikurutas tit The-Two-Leading-Ones.' While I was travelling then for me it happened itkasri' ratkute-rzku tsaxriks / awitarutert wtin my sleep for me to see a person." He would see him (q.) (e.) he was pakska.ats he iruterriku aki rikutuxr/a' / gray-headed (q.) and as he looked at him there-upon that is what he did ikarariarka'pakt aru'sd rexkuxtaktsirasahu / tsiru tataktd his not being poor horses he would bring them (e.). "Yet I have the stick raktawtska.ruua axruksaktuwariuisuku raxkuthe pipe" the stick he used to carry about with him (e.) when he wdri rawiraku'ru / heru riwa'ku atias werixkutruwould travel (e.) on warpaths. Then said my father when he would The symbols (e.) and (q.) which appear in the translations stand for "evidential" and "quotative". The morphological elements involved are -ax- (e.), and -wt- (q.). The evidential indicates that the narrator was not an eye witness of the event described, while the quotative signifies either that a quotation is being made or that the information has been derived from someone else by word of mouth. Both these forms occasionally occur in the same verb complex, but in the main they are alternatives. Weltfish, Caddoan Texts 5 raktdiwa-ti hi rarurukski p.ta 1ktucsa' tell the stories for them. And he had a man it was his son irari kukuxraha'c tikasasa' resaru pttku / he his brother it was his son. His name was Chiefs- two. And karerulkskirika-hu resaru pttku taku- dsita-rapat / he was not kind Two-chiefs. Someone he would get into a fight with. heru tiwa-ku atias werakutpawaktiku awLtitira'Then said my father when he would advise him he would show wi-ru-tit atias hern tiwa-ku nawa ha- k1tsikse-rt kurahus himself my father. Then he said, "Now, then look at me! Old man we-tat he kuwekareretewarks / he kukare-rikiwzii at now I am and I am not bruised at all and I haven't fallen down kukakikutastit ratttsEkd' tsikstt ratkziwari / herd nothing has happened to me. I want well for me to live." Then tiwa-ku he tirawahat rure-rarihvt siretsiriru / heriru he said, "and Heaven it is the only thing we are afraid of." Then tiwa-ku herikareri tirawahat kuraruhe said, "That is what mustn't be the Heavens just simply s karats xkUitsirexka / ti iri'rita tsaxriksfor us to make any remarks about him this the way they do people ta'ka tirdwahat he kusWtixrdixku / a kePtsi white the Heavens (God) - they make remarks about him. - But pa-ri _ rikuxrdtara1katsikskasa kcararaku- kustrathe Pawnees we are the ones who have good sense not to be we remark tsixkuxrexku / heru riwa-ku atias nawahit. weretkd.pa-kts about him." Then he said, my father, "See, now, I am poor tiratku herui. were-ra-kea tirdtpari I that am sitting here, and it has been a long time this my existence." / he rewaka-hu he irikuwttsadksa-ra he And he would say, "- When I became mature (sensible) and kurahus hiru riwiwa.hat / heru riwa-ku atias old men there there were (sitting about) then," said my father, irawihat kurahus / he retura-katkawaum-ku atexwaki "those (sitting) old men then I heard them they would say (e.) kurahus / pz ta hekuxkareretariruraktaztuse pi-ta wesLrtxthe old men, 'Men, we don't have a good story.' man when they kura'u he tlxwaki tipisraski / kttu attxwaki make him then they would say, 'It is a boy.' all they would say, tlxrastsiUraki / heru texwaki kurahus 'You should have been a girl!' Then they would say (e.), old men, 2 6 Publications, American Ethnological Society Vol. XVII hekuxkarerutsi' rutirastaktaxwawari rawiraku.ru / araruksa'but it is all right when you all wander off on the warpath if nevertheless wdxtsurahats / nawa ha, ira-ku kurahus herU he should get killed.' Now then, that (sitting) old man then tiwaiku kirurirahe / trLutuxra' rakurd.'tau ru'.. triraru he said what good is it That's why it hurts there wherever ateruksaEwatstsa / tiwdkahu atias tirawihat I should happen to lie," he says, my father, "these (sitting) kurahus he rewakuxtavt / he texwaki old men - they talk spitefully (their talk hurts) and they would say (e.) kurahus pi'ta tirastakkuki kakura'he ttka ru he old men, 'Men, those of you that are, it is no good earth i-tawatata'ku / tura-he raru raku8sa / rikutskt to have covered on top (grave). It is good just to lie birds draru sttexkaru'wa.hats / he Wstu rutaxwaEku would simply they eat him up (e.)."' Then again he would say (e.) he ketsi taku kardaxrtxkltawi atias raxwttska'a "But, then one is not the leader of him (e.) Father (God) if hewants (e.) raskuwari / he irawihat kurahus texwaki for you to live. and those (sitting) old men they would say, (e.) turdhe ru'karikat rakuiwari / kuwttikata'at rakuwa'ku 'It is good in the middle to live. It is like going up (q.) a hill iwerarasahatu heru rikttdure'rtt / he axrixwakia'hu as he matures then he stands on top.' And they say (e.) kurahus / riwttska' tird 'wdhat kirakardtsika'pa'kts wetskLold men, 'If he decides, God, to be poor you are not when you tdariki / he wekardisika'pa'kts he Lstu wekutststand on top then when you are not poor and again when you seem tawira'at werara'riktlsa'ri / he irawihat kurahus to be going down when you are getting old,' and those (sitting) old men he axrtxwakid'hu iwekarasika.pd'.kts he tsuxra'tsiksthen they would say (e.), 'When you are not poor and if you are ka'pa'kIstt he taku tsaxriks rikadpa'kts / khe sutatsikscharitable and someone person he is poor then you must be ka'pa'kts atias taraitawsta / rurihi'ra aruxcharitable to him Father (God) he will know it further he will take ra'ru karaskukalcpakts / heru riwa'ku he irawihat account of you for you not to be poor.' Then he says, - those (sitting) kurahus heri istu we'stawirahat / old men, 'Then again when you have gone down to the bottom, Weltfish, Caddoan Texts i 1kqrawit1ire't~sawd8pa~ri wttirdtew4* hat / h6 it will not always be that way there is a, limit to time (q.) Then rawdtakc-ts u rariruxrauxtdwz'*a / ari-8't w8Uxra~ru suddenly it becomes hard-for you yourself you are accountable Icu tsaruta-r& 'tP~'rut he 1curahu8 we'7ralla t8tU if you do something. And old man when you -become again pi-ra'u wg1kure-sw-u / atexwakid-hu kurahue hipwi baby you look like.' They would say, old men, "By golly, kaku-ra-he raqkus~atditawe-rihu tsa-kura-wiit rakufraxra/ turahg it's no good to stu~mbl7e abou-t walking-stick to carry. it is good rukarikat rakciwari he irawi hat kc'rahU8 right in the' middle to live-.' And those ('sitting) old men h~rire-turukbakatku'ku / tridtuxra'a rat kuwttska,, rk tin that's what I heard from them. That's why I want to right there raru ateruksawatdta he' rewa~ka-hu aki t8exwakttk8 simply merely to lie." And o he says, "Now they were truthful kurahus e Weku retqk'u pJ~rW U tstu we'kuretihikaold men,- nowlIam like a child again, I seem to be stan-ding at ka'-rtt /rnixake-hu tsuraki t~rahe ta tseru rardixku the bottom." When they say girl it is good here clearly it means tsu-rakci iwestrixra'u ttxwaki tsurdkiti' kttu -witigirl when they made they would say, "It's a girl." All they ra-tstkste-hu'u / iwerarasd'hatu tsiit-raki / iwestwould be happy (q.) when she was maturing girl when they ri-tsirdsaxra /heihe karahave taken her (in marriage?) (when they have kept her?) then if they rtrika-pa'k!8 iasti a isa-9st' he W~ut~irdsa, are not poor her father and her mother then they keep her toa'-ralci /he kitit 8iru-tikstd1'iwd4*wari he girl and all they feel her around (nurture her carefully) and ir-u tsuralci wernirasahat / kuwerjit that (sitting) girl when she grows up when she is about 8ihulcstaruktta rikdt~ha-ru' / a ixtit tsapat wekc'fifteen years and or more woman when she raku-ru he" raru taxku /nawa tri-reruxrdrira-ru looks like then just she sits. (e.) Now this is what their interest is tsu~raki istrtxra~qwd-hatku / heru rutsi4, girl in raising her: Then she would act. this way Wed- t8~ai/hti tihe ra-ku hawa poi-raski that (sittinmg) girl. Then this other one (sitting) also boy 2* 8 8 Publications, American Ethnological Society Vol. X VIJ tarzixwiwa-hat / kalkutsksa t8U-raki he has sitting about him (relatives) she had not done girl?iraiku / he t~dcu pi-rask ku raru it~irathat one (sitting) - any boy perhaps just if he proceeds hueru tsiru t~ikcdrareracktk~uu / heri riwa ku iraki~ to spoil her while she is not married, then says that (sitting) pirask' iasti upi'ru rUsikeAsaxw~waktdt iasti boy his father somebody, "You go talk to him, her father kir~sikus~1kutaet~tkska.pdkts wesiramxawaktt't iasti see if they won't have pity on me." they conversed (e.) her father. e werek(@twi Icakikdtawi tsu'raki/ a kd'wa piraski - He is the boss she is not the boss the girl and also boy raru 8ttVku / werawadku piraski iasti axruxrexki4 merely they two would sit. Then said boy his father, he meant (e.) tsapa'ra'u kk-8Uxkeka're-rtt h kru axruxkekare-rUt his wife, "Prepare the room." -Then she prepared the room (e.) tsqtpat k~ru axrut&wIkaksawa triru-taktthe woman, then he called them (invited them) (e.) those that are t8 sit p 11ta / w~axraraxka 1h~ru axriwa-kc' his relatives the man. When they were inside then said (e.) p~.t-a rdctuxrakctt8~U wktikutn~sait the man, "My relatives, I want to do this: (my mind has become black) pi-r~it tiratirtxku /heru axriwa'ku ta'tttska ratkuhuw'tsata child this that I have." Then he said (e.), "I want him to go there tsu'raki tr~rd'ku / e retttska 8irai8kukutqt~gtlkka-pa-ktsu girl where she is (sitting) and I want you to have pity on me." he'ru axririwalki tirar4xka'wi triwetara-he h erk Then they would say (e.) these inside, "It is good." Then 8iaxriri'rawuu,U9tttt ari'8a 4 triru-rd1&'ku / they proceded to give him things (e.) horses and wh~atever There is. h~ru axriwa-ku kurahi'sa~u JcU8Vtsisdlura'ru k8k1c?-ttk8 Then said (e.) his father, "It will be these many days four ki'rirg-hu-kuxta / hetsi ru'werarai-Ui iasti then he will go inside." But then he already knew his father triw~axrasakuraxwttsata k~k?,tiks / tsiru wttiratke-' when th'ose days had arrived four yet it was night (q.) tiratarbtpake'ku ks~kiksa- pits weraik~tu/ iwertxktnika~a-rixkd that;which we call six (o'clock) when it is. When he was awakened by him iasti heriu' siaxriwi-ru~ttt /ulcu'ki kttu wewtttxrd'wa~u his father, then they sat down (e.). Leggings all they gave him (q.) Weltfish, Caddoan Texts 9 dsuiru retaxkdts wditskusta kitu wew turahiwdmoccasins eagle he had the tail (q.) all he is going to have fine rasta / heru axriwa.ki kurahisa'u waxrutpaclothes (q.) then said (e.) his father when he was talking wdktiku a axrawadku ruxtaki wetasurakuraxwitsto him (e.) and he said (e.), "Over there you are going to their thvxta tsu'rak tLrira'ku / ird6ku piraski he neighborhood girl where she is." That (sitting) boy then kdrawaikasta kakdctvxta / nawa riwera-rat he will not say, "I am not going to go." Now he went there wewdtihura rawa ktit / kararata.& ira-ka'wi when the landscape was just visible (q.) all mud-lodge that dwelling tsiru kitu wtttxtsawdwiku'" he.tsi wererd6'ta / hUru axrzat yet all they were asleep (q.) but they knew. Then he went pi'raski i-takl ikahaxr ri raka-wi'u the boy over there in the middle of the room the forked post tsirxtsawi / he ikarikat he rire.wI.tt tutkusthose two standing and in the middle then he sat down he kneeled kiraripixku / he Asti axrawwatsitlt karawithout knees touching ground then again he went out (e.) it was wttirake'a / he hawd axrdhu'k& pttku heru rutsira-ru' / not long then again he came in (e.) twice then that was all. weterad'ta artxrakawa'ats werasaktaa / ketsi They already know (e.) they would eat when the sun came up. Then iraka wi heru axriwakzu pa.ta nawa wis s8uruksthat dwelling then said (e.) the man, "Now,. hurry, prepare ke hdrerLt tsuraki iasti / nawa heru riwaick pD.ta taku the room," girl her father. Now then said man someone herakukui tsapat nawa risuksat / nawa hru one that would be over there woman, "Now, go there." Now then axriat a axrawd.ku iasti tikuraxwar ksta she went (e.) and said (e.) "Her father, he sent me tiratsakipi'ttksta / nawa heru axriwa-ki pi'ta they are going to gather." Now then said (e.) the man, (girl's father) rusikaeuturat ira'ri / a axrdhuika horu axriwa1ku "Go get my brother." and he came in then he said (e.) tsiruru p tasapirdxrlsta tritsi"Yet now you are going to pick them up. (invite them) those who are taklts su a haw4 tsapat trirutakttstsu our relatives and also woman (my wife) those that are her relatives." 10 Publications, American Ethnological Society Vol. X VII heru axrutsid pa.ta a axra.pira a axrdraxthen he proceeds (e.) man and he invites them (e.) and they came ru.kal' / taku wttuttasu'hat trirakahuinside (e.) here they were ranged along (q.) the north side (where the rdxkath.tu tsuraki triwttriru tasiUhat / dark side of the earth is) girl (her people) there they were ranged along (q.) tsuraki i ra ku he ira'tsti a iwa'ririks a girl that one (sitting) and her brothers and her uncles and ipakti Isert axr tawaturukawihat / nawa he her grandfather. Special place they sat between (e.) Now then iasti tri i ra'ku he ira-ri hawa triaxraher father where there he sits and* his brothers also there's where wihat / heru rutsai iasti heru riraxwardt they sat. Then he proceeds her father then he sends tacru'ts8us heru tri8sirutaki'kawi he servant, apprentice then where those two middle poles are then taru'tsius triwethihit / heru riwaiku ira-ku tdrubtsius the apprentice he spread it there. Then he says that apprentice tsuraki ikaari nawa rnrutsihikrurat / heru axriit girl her grandmother now let her go get him. Then she went (e.) tsustit t heru axriwa ku ndwa wewittuxta old woman. Then she said, (e.) "Greetings, now he must go (q.) wetiraxka / ke tsi weaxraru hureh&'ats / pi-ta now they are inside." And all was prepared for the ceremony. Man i ra ku kttu arU'sa kurdkuxrraru& tawiksapits that one (sitting) including horses they numbered about eight a ku rihukst'ri a kttu raniksu / heweor about ten and all things (possessions). And they re-wihat tsapat / westitakak8awa piraski were there (sitting) women. They had invited (called) them boy _riru.takit8ssu / he iwera ta p-raski those that are related to him and when he went there boy iwesinrtkaksa / iwerehu'kat pi.raski / rihuksu when they called him Then he went inside the boy. Just when irarziki tdrutsius kixrawa.ku we.ta / he that (one standing) apprentice when he said, "He is coming." then pttkie sirutsawac' ke-tsa he wttirekaw'rauwhat two got up then - when he moved the door open (q.) su'hurn riru' axrih'tixruts / heriru in this direction where there were several spread upon thereupon Weltfish, Caddoan Texts 11 axriwi.ttt heru axriw.ttt tsawiha-ru wti sa / he sat down (e.) then he sat down (e.) pillow it was lying there (q.) he isirawa-riki takuz szaxritpiru-rukvt hawa and those two (standing) here they grabbed his arms (e.) also hetaku heri siaxritirdska at / ru w ttiuktskatasa over here then they led him further in (e.) There it lay at the back (q.) tsawihaHru / here rtsiaxrtxkus / he itaki pillow. Then that is where they placed him (e.) And over there aski axrdaku hawa hetaku asku / tsi irardxk&dwi hetaku one sits (e.) also here one. But those inside there wekaraaxreiwawdktc ku / ruhe irakd& iwerano one was even whispering (e.) that other that one (sitting) the one ka wLtdtaku ira.ku h1wereraxkuikuriku sitting next to him that one (sitting) he was holding it filled raktdwLska'ru / tsuuxre're-pixkat rahaukukitdsahu / pipe, a sacred bundle upon stick that always lies on top. haru axriwaaku trirahaktiki raktdwaika ru / he Then said (e.) the one that has the stick pipe then ira.ku iasti axrawa.ku nawa urirurqathat one (sitting) her father said (e.), "Now those that are my tdku '" wetatsakuxruraxwitsta e different relatives they have now approached our vicinity and restak tawi tsi rarui tat.ku / ruiwerayou are the ones in authority but merely I am sitting." He that has haktiki raktdwskaru heru axriwdawakttt heru axriwakku the stick pipe then he talked (e.) then he said (e.) triruratdku.'" / he wesiaxrrarawisa tskara those that are my different relatives, and they two smoked (e.) only siwitird6wtsa / he ri rahdktzku raktawtskarru they two smoked (e.) Then the one holding the stick pipe he axrara wisawawdriku ra tirawd.hat ketsz then he blew smoke about there toward Heaven then kuxrard'ta / hiru axriwalku iwesiarawwsastc.ta / he knew. Then he said (e.) when they two had finished smoking heru axrcdku trirakitsterukstar t then that one (sitting) (e.) the one that is going to "tame" him witirari zwahat / heru axrutsia iralku he had several things (q.). Then he proceeded (e.) that (sitting) kustdwextsu a axrakaru-watat hawd axraskaruhwatat son-in-law - he took his leggings off (e.) also he took off his moccasins 12 Publications, American Ethnological Society Vol. XVII hawa pitaksu axrariuwa / a axrarutspadwu he also his wrap he took off (e.) and he set them down (e.) then herarutspa-wi siaxrixrziwahuiru / iwerarutaku pi-raski / these other things they dressed him up (e.) he has them on boy. hetsi iasti kuxrixraitawu kuxrawa-ku tawerexwdkia But his father he showed him how he said when they say this he tarespldkasta / he weaxrarakatarihu'u axrtxwathen you must say this, and there were a whole lot (e.) they were wdktiku axrtxwttska'a ts tkst t sikuaspari / nawa talking (e.) they were wishing (e.) well they two could live. Now he iraki triwerutste.ra`w heru riwa-ku then that one (sitting) the one that made him tame then he would say, nawa triruratdku-"' trikuxru"Greetings, those that are my different relatives, he is the one who tatsiksa tira-ku tatsakiraktukirawariusta / has made up his mind this one (sitting) he is going to 'hustle' for us." heru riwacku irisirexkui-tawi rexkururariki Then he says, those that know him (e.) he that owns it (standing) (e.) rakuxre-rd aru-sa / heru riwa-ku ndwa triku-sione that is good horse, then he says, "Now he is the one that kdta kustdwextsu / nawa ira-ku kustdwextsu heru rides it son-in-law." Now that (sitting) son-in-law then riwd'waktit / heru riwa ku na'wa tri'rurahe spoke Then he said, "Greetings those who are my tdku)I'u wesireskuttsikskd pa'kts different relatives you have pitied me (you have granted my wish)." rararihuksu'u / nawa heru riwa-ku nawa ewere-tuxta He gave nothing. Now then he says, "Now I am going to go eweretsirdwtsa / heru rl-at pi-raski / tsiru now we two have smoked." Then he went the boy. Meanwhile trira-ka-wi trirutiraxk'wi sta strixkuxratsikstawi / where he lived they are going to remain inside to watch for him ketsi tsurakiz kdri / hawa w6stitakaksawa'" / also girl her grandmother also they have invited them. iwerawtsdta pi.raski heru riririrarastawz aru4sa / When he arrived there the boy then they tied them the horses. heru riwa-ku kurahfisa'u kira / heru riwa-ku pi-raski Then said the father, "Well?" Then answered the boy, esiriku'z arutsa / Lrirdxkuwa'ka tatikrtste.ru "They gaveme ahorse." This is what he would say (e.) "This one tamed me Weltfish, Caddoan Texts 13 e rtriku'A aruisa / hIru riwa ku kurahisa'u and he is the one that gave me the horse." Then said the father ira rtki Lrikukuse a lriaxrutstera'u "That one standing, that one will be his the one that made you tame, a ira-rtkd iasth kura'a / a ira-rtki and that one standing her father his and that one (standing) isa8sti a iratsti ira'rki / tawit riwetekta'ru her mother, and her brother that one." Three that he has given them a trirutste'ra'u kski'tiks / heru and including the one that made him tame, four. "Then tsaxwa ku a tirawa rtki trirarured64hu you must say (e.), '- there (standing) they are ones merely that came along kskz'tiks / tutsiksahi tsapat triszkurekiha-'u hi rirehastafour."' It used to be woman that is her son and she leads wirahlrasa / heru witiritpexruwrat taku d'tiat ahead then they go following in line (q.) right here she would go he hawa take tiat atira-pfrara he and also right here she would go she would carry goods and tihastdwira / heri trira-weraaxra isa'sti tritira she would lead. Then the one behind his mother, what she would carry tsdtki / kurahus irar.rukksku bundle of war and dance paraphernalia. Old man (father) the one he had heri Lriwe sirixrat pi'ra'u / tsatki triwetiraxthen they take it for him the child. Bundle he is going to rista pi.raski / ruweritsaxkazwi ri have it (possess) the boy. They travel through the village there tri irarxxka'wi / tsu'rakA tri-rutakttstLs tsiru where there they are inside girl those that are her relatives yet LrLttraxka / he axrtxwaki wetdaMhu / he ketsi where they are inside. And they said (e.) they are coming. And then hawa ruaxrewatstti ku tsuraki ika'ri a also they went outside (e.) girl her grandmother (and everyone) and axritasta'rurukvt / airu witaxwa1ka hu tira'riki they caught the ropes (e.). Then he would say (q.), "This one (standing) ti' kuta' / Lrirutsteera'u tiramriki kuta' / nawa it is his, the one that made him tame, this one his. Now ru.weraxwu kurahissa'u wLtuta-kiksthere they went (e.) her father he was rubbing them (q.) (to bless them ta'iwaa.hu / hIru axrittsia hetaku awdtein his gratitude.) Then they proceeded (e.) over here they would 14 Publications, American Ethnological Society Vol. XVII rutaktarepa pu tri.kurerawaru / heru rl'tsia tie sticks (q.) the things that are theirs. Then they proceeded ari-rapirarahizkat a axriraxkakuistt they took the goods inside and they divided them among themselves (e.) irewi hat iwdririks iratstt a iasti /j riwerututsire8tsis there theysit heruncles brothers and herfather. Then she finds out tsu-raki triweru witawai ku isasti tsu at wesigirl right there she says (q.) her mother, "Daughter, now you taktaku'u / nawa iweriri-ru / nawa trittxraraixk4 are married." Now they are issuing (the gifts) now that is what they mean tsuraki rarapirihu'ru / nawa heru ru'tsia tsu'raki / girl she is one who is valuable. - Then she proceeded girl iwereraktaki'u k kakika-sd pi.raski / rihuksi the one that married her he did not lie inside boy only sttLxkadruru werasaku-risata / he rahe'sa he ke'karvus they fed him when the sun went down and next morning - very early hdwa siritkaksa' / heru riririwaki ru'tsauraki ru sttasagain they called him. Then they said, "That girl there you two pirul'ttksta sitasdkawaxtscsta s/ klrike stwlare going to sit together you two are going to eat." Who? they two tira 'ta iszradku / he know (q.) (they didn't know each other) those two (sitting). Then wesire hakawa'ats heru riiat pi'raski he rerake-a when they had eaten then he went boy and it was a long time nawa ir&s triwesitutka-hure'sta / iwerdnow that night they two are going to stay inside all night when that sakuri-sata trtwesitutka hure. sta heru sun went down they two are going to stay inside all night then i-raklsaxrukttskdtaku he tsuwrakl triwerathat bed against the southwest side and the girl that is where her ruxkusara triwetiratscwa tsa'tki / nawa heru bed is fixed that is where they hang bundle. Now then ri'tsia piraskl iwerutka'hure.ra / he isasti k1tu they proceed boy when he stayed all night and his mother all wekuxritkaw&.karu rakutdak-.ki / he rawttakardasu she had made them for her things to have on and suddenly sireruturna tsi'raki / heru ruri-at triwesirerdt they came for her the girl. Then she went there where she is (stands to) tskurusu / hiru axrarura he istatstirara witihihdt daughter-in-law. There all was fine (e.) new mats they were spread (q.) Weltfish, Caddoan Texts 15 he axra'sa tsdwihharu / he tsuraki rsiaxrtxkus / and there lay (e.) pillow and the girl they sit her there (e.). aki ihe wekutdriru'vt dkawaxts su tikuwitite hat And here, - there was prepared for her a meal it was so very large (q.) rakara'rilkssu / takaski wdteraskaruts / heru axrutsia real plate (Indian) dry meat they were in (q.). Then she proceeded irakui tsapat a axrerutsard' / kitt aaxrixruwahu'rt that woman then she had her arise (e.) all she put them on her (e.) u'kawiki kltu a kiriks / heri axriritskaraxpah4tkaru dress all and beads. Then she proceeded to paint her face (e.) hawda riruxratkahu rata tihatkahurdxpah4.at / heru also where her hair is parted her parted hair is red. Then axrutsia kcttu wesiwittxrurewa'hats / heru she would do thus (e.) all they have finished dressing her up. Then axriwa-ku tsusttt nawa ts8-at siksutsa aki says (e.) the old woman, "Now, daughter, get up." And here wekutarirutstaxrdxkatak_ aril-a / d axritsirasdwatsi'ttt she had saddled up a horse. Then she led her outside (e.) hru axririkltawu / heru axrerastu8tsit tatkask then she helped her mount (e.) then she picked them up (e.) dry meat isdsti p iraski ktit. ista'ti a axruklttawu / his mother boy including mats then she helped her mount. tsi tsus t wew tiratseeriwis ist4.tu / But the old woman she had packed them across her back mats. ru siaxrittsaxkdwa rzi tri weraThere they travelled through the village there where that which is kdwi tsustot iriweraa-ka tskurusu / 4 her dwelling is old woman where she dwells mother-in-law and siaxrawttspa rawitixwdwaa rit txra'rdaixku when they arrived there (e.) they proceed to eat (q.). That's what they mean irixwake4hu tirapirihu'u tsr.raki/ rakurarrahirittt ircdku when they say she is valuable a girl to do something good. That (sitting) p'raski ritriweru-titkvstariks triwetutaktardboy that is his real home (it is his real seat) he is going to work (hunt) spetsta / hawd karuutaktarcspe isa-sti / for them again he cannot hunt for them his mother (and family). Lrituxra'a piata iralki rukstdta'au triraxkutdara That's why man that one (sitting) that which hurt when he did that (e.) tsiuraki iwe raru riraruwawdrika ak/i pakuxtz girl then merely when he gave these gifts away but long ago 16 Publications, American Ethnological Society Vol. XVII kutaru.ta he pi-ta iweritxre-tsis iras perhaps she did something(e.) and man when he finds out at night r4riruwttewatstttt a texwaki triruta ktstLsu directly he went out and they said (e.) those that are his relatives sikarizrutsa'at / they didn't have to inquire. tirrdraku riruxra ikararira ts kstehu'ru pz.raski This story (sitting) that is why the feeling is not happy boy is8irxra'u tsi tsi-raki ketu. ataarattsikstehu'" / e when he is made (born) but girl all they would be happy. But ti6tiri he kuwekare.ri.ra` k ti wetikuraktar&.huru today - it doesn't mean anything all they have spoiled it for us tsaxriksta'ka / we kaki tsuwraki rakuiku-raikatka'u / White people now it is not girl for her to hear us iwerawltskaa tsaxrikstakd tixwakid'hu ari-s8t wetastakltawi / since she thinks White people they say yourself you (plur.) are boss e ti'ti'ri heriweri tLt ari'sit wewmtitttand today that is the way they are self they are in authority over kltawi e ku wekarerirdahe / rartks8ts tattririksthemselves and probably it is no good very much we held it taktaikiahurikitt titriweri.ta tsu'raki / ttriweri ta taku disgraceful this way they are girls this way they are some pi'ta he we raru sittwari / d-kaa Irikaklitsiks men and now merely they two go about. Oh, it wasn't that way. eriwerurutsira'ru' / And that is all. kurah&s axrawa ku kakatkitawi tastakttawi / Old man said (e.) I am not in authority you (plur.) are in authority he ira.ku ihe wesire kuk8aktku'u tsapat weraxand that (sitting) - one that has been married woman when kuxkuwuti pi'ta / he tuxre tsapat her's has died man and she is good-looking the woman kararakuuu raru utsespari / he Istu psita when she is not merely wickedly-going-about and again man taku tdxwttska iracku tsapat tipahiLt kirakussomeone he would want (e.) that woman she is quiet see if I can Weltfish, Caddoan Texts 17 tdktaku / heru tardt pi'ta iri tsapat rakurAxkusa'ru / marry her. Then he went (e.) man where woman her bed is he triwetuksdwatsta kartt ukake hdxr ri taxand no matter where the sun was standing the place below she would r htt heriwe hiru taxku / nawa heru stte rutsikaksa spread (e.) and then there he sits (e.) Now then they would call him pttku p'ta / he irakii pita herg taxwa'ku tatitska two men and that man then he says (e.), "I want siraskkuutats kskad.pd.kts' ttake teartt arUisa ari8sit you two to have pity on me there it stands horse yourselves siwftika'siu ateraktaklksa / herz taxwa'ku give to each other (q.)" he would become married (e.). Then he said (e.) isira'ku kdsirektaku hawd tritt.vt those two, "You can marry her." also that is the way it is. hawd tirukiwi iwera'zu tsapat hawa rerruAlso this is different when she is made woman also the way is kiwi tsiiraki s trxkurqasdhatka rakurahe'ra tixwttska different (e.) girl when they raise the good way, they think tira'rahunritksta heraw takasu tsi'raki he she is going to do something worth-while and suddenly girl then raru rew hurahats / aki. taku wete'ripc.ra merely she disappeared and now someone he had hidden with her heri ritsia iraEku iasti a isasti e kaa then they did thus: that one her father and her mother oh, sikake-rirutste iwerixripa rd'ra / heru rutsia irak;u they don't like him when he hid with her. Then he proceeded that pi'ta kurahisa'u d iratsti /.kqaa wtdrat'mu iwe man her father and her brother, oh, it hurt (q.) since raru strirahurra)' tsu-raki / heru tamrat just his was made spoiled girl. Then he would go (e.) iasti triraxkuk,4 pi-ta ataxtauxkakat her father where he would be (e.) man he would cut him up (e.) heraruruksawatspiwdchat iraku pi'ta he take' even though he has them sitting about that man then whoever raru kuriwa'kasta / irdmku tsuraki heriwerurutsiramru just is going to say anything. That girl then that is all. 18 Publications, American Ethnological Society Vol. X VII wewttitirauxk4dpa'kts triwe raru slttrihuNow she has disgraced herself now just they keep her going from raha'ku / triwerututsiraitusttaru tsuraki Lri-kure'rau / one to the other. that is all of the stories girls their ways. triratitsiksta'ka kettsi trirutttsira ru / the way we were but that's all. NOTES ON PAWNEE BIOGRAPHIES. (Free translation.) My father who is now dead told me this story. When we came here from Nebraska my mother, my uncle, my grandmother and my brother were still living. When the men were gathered in the lodge, they would ask my father to tell them about his experiences on the warpath. He would say, "It was God's will that I should be successful on the warpath. I named myself 'Two-Leading-Bears,' because I was blessed with a vision. While I was travelling there appeared to me in a dream a gray-haired person. It was my contact with him that caused me to bring in many horses." I still have the pipe that my father used to carry with him on the warpath. He would also tell a story of his brother's son whose name was "Two-Chiefs." This boy was a disorderly fellow. He was continually getting into fights. My father would try to advise him. He would point out his body and say, "Now look at me, I am an old man already and I'm not all bruised up from fighting. I've tried to live a good life." He also advised him to respect God and not to take his name in vain as is the way of the White people. This is not the way of the Pawnees. "Now," he said, "I have had a long life. When I grew up I would sit among the old men and give heed to the wisdom of their words. They would say, 'For a man life is not a happy thing. When a man is born and they say it's a boy, everyone says regretfully that it would have been better had it been a girl. For it is the proper destiny of men that they should go out on the warpath and be killed. It is a bitter thought that this child will some day have to lie dead on the open plain. My father would say that these old men spoke bitterly about life.' They would say, 'For those of us that are men it is unworthy to be buried in a regular grave. It is far better to lie in the open and be eaten by the birds.' But then it all rests with God," my father said, "it is for him to decide whether you are to live or not." Those old men would say that it is good to live to middle age. Life is like climbing a hill, as one matures he climbs higher and higher, until when he is middle-aged he reaches the top. If it is in Weltfish, Caddoan Texts 19 accordance with the will of God that you prosper at this time of life and later as you get older and climb down the hill of life, you should be generous to the poor and God will continue to reward you with abundance. The period of middle life does not go on indefinitely, but suddenly you find that you are at the bottom of the hill and life becomes difficult. If you have been ungenerous in the prime of your life, it will go hard with you at this time, and for this you will have only yourself to blame. When you become old you look like a baby again. "Oh, it is a miserable thing to hobble about with a cane. Far better it is to live only through the prime of life and then to die in battle on the open plain." "This is what I heard the old men say," said my father, "and now I know that they were right, for now I am like a child again, standing at the bottom of the hill." For a girl the outlook for her life was far different, and it is for this reason that everyone would rejoice at the birth of a girl. As the girl was growing up her parents would nurture her carefully and if they are well off she would have everything that a girl needs. When the girl is about fifteen years old and has grown to womanhood she would sit quietly at home and engage in no misconduct. And there would be a boy who was also well brought up. If the girl has been guilty of no misconduct with another boy, then the boy's family will seek her hand in marriage on behalf of their son. His father would send a disinterested party to interview the father of the girl to get his approval of the contemplated marriage. The boy and girl concerned had no voice in the matter. Then the father of the boy ordered his wife to prepare the house and invited his relatives to a feast at which he announced his desire to have his son marry the girl he had in mind. He then solicited their contributions toward the gift they would give the girl's family. They complied with his request by giving him goods and horses. Then he would announce that the nuptials would begin in four days with the visit of the boy to the girl's house. The father who was anxiously awaiting the arrival of the designated time, woke the boy early on the morning of the fourth day, about the time we now call six o'clock. When the boy was awakened he was given fine clothes, leggings, moccasins, an eagle feather fan. Then his father told him that he was going to where the girl lived. And the boy would never venture to contradict his father. Even when the boy was just in sight of the girl's house, although everyone was still in bed, they all were well aware of what was going on. When the boy came in, he squatted down between the two middle supports which face the entrance. Then he went out and shortly afterward came back again. After the second time he went away. At sunrise the family prepares to eat breakfast and then the room is prepared for the ceremony. Then the girl's father would send one of the women to invite the boy's relatives. Then he 20 Puzblications, American Ethnological Society Vol. XVII would send for his brother, asking him to invite their relatives and those of his wife (the girl's mother). The girl's people would be seated along the north side of the lodge. The girl's brothers, uncles, and her grandfather would have special places, then came the places for her father and his brothers. The girl's father then ordered the apprentice to spread a mat between the two middle poles and then sends him to call the girl's grandmother. The grandmother then goes to the boy's lodge to summon him to the girl's house, saying that they are gathered and ready to proceed with the ceremony. In the boy's house all his relatives (women?) are gathered ready to attend the ceremony at the appropriate time. They have there eight or ten horses and a number of other gifts that they will take with them to the girl's house. When the apprentice announced that the boy had come, two men got up ready to welcome him. The boy at once sat down on the pillow between the two posts near the entrance. Then the two men grasp him by the arms and lead him further into the lodge guiding him to a seat at the west. At each side of the boy sat one of the girl's relatives. The room was very quiet, not even a whisper could be heard anywhere. One of the men sitting next to the boy has a ceremonial bundle pipe filled with tobacco. The father of the girl then addresses his relatives saying that the boy has come among them and that he gives over the conduct of the ceremony to them. Then the one who has been holding the pipe smokes with the boy, making a smoke offering to heaven. The man who is designated to receive the boy into the family then undresses the boy and presents him with a fine new suit of clothes including moccasins, leggings, and a wrap in which he proceeds to dress him. Before he left home the boy's father had given him detailed instructions on how to act at the ceremony. After the smoke offering and the presentation of the gifts, there were many speeches wishing the newly married pair a prosperous life. Then the man who had received him into the family would say, "Now my relatives, here is the man who is going to join our family and work for us." Then the man who owns the best horse presents it to the boy, saying, "Now, son-in-law, you are to ride him." Then the new son-in-law addressed them saying, "Greetings, my relatives, I wish to offer you my thanks for your favorable reception of my suit." (Up to this time the boy has given no gifts standing solely in the role of a recipient of favors so that he is indeed thankful to the relatives of the girl who have so generously received him.) Then he departs remarking that since they have smoked he is ready to go. When he gets home his relatives are waiting at his house. They have gathered there in readiness to go to the girl's house to which they have been invited by the girl's grandmother. The horses that are to be given to the girls relatives are caught and tethered. Then his father says, "Well, what happened," and the boy answers that the man who had received him into the family had given him a Weltfish, Caddoan Texts 21 horse. Then the father replied, "For him there is this horse, and for the girl's father, this one, and for her mother, this one, and for her brother, this one. That makes three horses that his father was giving to the girl's family, and with the one intended for the man who received the boy, there were four. He told the boy to make light of the gifts when he presented them by remarking, "These are some horses that just happened to come along as I was on my way." Then a procession bearing gifts sets out for the girl's house. First in line is his maternal aunt, then others follow in single file carrying presents; the boy's mother is last in the line carrying the ceremonial bundle of war and dance paraphernalia. This bundle the boy has inherited from his father. The procession passes through the village until they get to the girl's house where all her relatives are still gathered. When it was announced that the procession was approaching the girl's grandmother and others went out and caught the ropes of the horses they were to receive. Then the boy would tell for whom the different horses were intended. The girl's father rubbed each one with his hands in blessing. Then the horses were tethered and they carried the goods inside the lodge to be distributed among the girl's relatives. In the lodge ready to receive the gifts are her uncles, her brothers and her father. Then her mother says to her, "Now, daughter, you are married," for the gifts have been distributed. That is what is meant when they say that a girl is valuable. At sundown the boy was given his supper, but he did not spend the night in the girl's house. Next morning early he was again called to the lodge and told that he was to eat his breakfast with the girl. This was the first time that the boy and girl had an opportunity to make each other's acquaintance. They had not known each other before this time. After breakfast the boy returned to his own home and that night returned, the young couple occupying the bed at the southwest side of the lodge. The boy's bundle is hung in this part of the lodge. Next morning the girl is invited to the boy's house which is all arranged with fine new mats and a special pillow for the girl to sit on. A large plate of dry meat was set before her. Then the girl is dressed up in fine new clothes, including a fine dress and beads. Then her face is painted and the place where her hair is parted is painted red. Then the girl is led outside where there is a horse saddled and waiting for her, and her mother-in-law helps her mount the horse with the dry meat and other gifts. Then the boy's mother bundles up the mats and carries them across her back. They go through the village to the girl's house where the girl's relatives feast on the dry meat. That is why they say that a girl is an asset to her family. And the boy on the other hand, can no longer work for his family but only for the family of his wife. However, if the boy should find out that the girl is not a virgin, 3 22 Publications, American Ethnological Society Vol. XVII he will at once leave the house never to return, the gifts having been given without any justification. And his relatives knew without asking him why he had left the girl's house. This story explains why we were not happy when a boy was born, but at the birth of a girl all would rejoice. But today things are changed. The White people have destroyed our old customs. The girls will no longer listen to us, but since they have heard from the White people that they alone should decide how to act, they do not do as we say. This way is bad, and nowadays some girls just go about with men, a thing we considered highly disgraceful. Oh, things were not that way in the old days! When a man has a daughter who is a widow he does not decide about her second marriage. He leaves this matter in the hands of his relatives (?). If the woman is good-looking and virtuous a man would come seeking her in marriage. He would come into the lodge where she lived and no matter what time of day it might be she would spread a mat for him on the floor next to her bed and he would sit down there. Two men would then greet him and he would present his suit, giving them a horse as a gift. Then the marriage was settled. This is another manner in which a marriage might take place. There was still another situation of a different kind. When a girl becomes a woman and her parents have nurtured her carefully and they have every reason to believe that she will behave in a fitting manner, suddenly she goes off with a man. Her parents are very much annoyed at the man, and her father and brother very much hurt that the girl has been ruined. The father would go to the man's house and slash at him, even though all his relatives might be present, and no one would lift a hand to help him or say anything about it, for they felt the father was fully justified. As for the girl, she has disgraced herself and she will not now be able to make a bona fide and lasting marriage. She will just go from one man to another. These were the ways of girls in the old days. That is all. Weltfish, Caddoan Texts 23 2. THERE IS A DANCE COMING. werakuikeha ra The coming of the dance he ttxwaki wetckehadra he ihe itsaxriks And they would say now the dance is coming and so those people irakariu he tirawerakltawa werakurdrethose many and the crowds would be on top there when they were watAi I he uraxkiskat we ra'ru tikeha xlooking on. And on the bare ground now just the dance ku tikeharasa' ase-tsakahg.ru / he would be there (sitting) the dance's name is "Unruly-horse". And iwerakuke'haxku 4.kaa tuxke ha-re kisatstaxke.when the dance is there (sitting) oh it is a good dance naked (bare wari-ku rahi'rd a t' / he ihe tardxka meat) finally one would be. And so they would dance ta d-ti-tari he tirarirkate itt he this they would do - -the would hump over and wttitixratsahdriwi-ttt / he istu they would get close together (probably two rows facing) and again he tirarawikatahat he tatuta'ri and they would fall back and one would be doing thus: rdkurawiru-ku pakus rakuraxra / a ixtat he would be pretending gourd to have, and some of them he tirapakusitskari-ti he asku he sitexkust then would have gourd of hide, and one and they would pick up(e.) rdhickuts'u he tahiprus tikska / a brave and quirt he would have his hand in (in the loop). he ira'riki rdhiku-ts'u rdv he tutaktatsaAnd that (standing) brave one that is then he would circle kardhdaku he tritakawika he tttahtt around them and the one that would fall behind then he struck he tirip xrdtsatthtt he ra-krararra-ti / he and he would strike on the hips and he wouldn't even get angry and tstu wes terawikdcra heru ti'hat he rikakutagain when they would sing then he would go and the one that sadzhu attahLt / ttxwakia'hu ti-rakehaxku was not arising he would strike. They would say, this dance tsaxr kstaxkitu- iriwdti ku karawtti'rdte'hu'u ndwa her all people they are (q.) there are no divisions (q.). Now then 3* 24 Publications, American Ethnological Society Vol. X VII tiraxruikat werexkuhdkawa xtsu tsapat dkakuxrares / they would go when they would be eating (e.) women would not be among. nawa hawd tri ati rdtkaharaww i he tihakarariswakta Now also sometime during the night then the drums would sound ras / he tixwakii wetikehaxruipar' at night and they would say, "The dance is going in repeatedly." he rawttakaradsu ke'tsi tri rakukd wi he and suddenly then where there would be a dwelling then takehaxruka / tsiru ikarate ts kskasa heru the dance would come inside. Yet when I was not mature then turahiw ts / hu uzkatat hiru rakuiraxkatehaksariki it happened. Oh on the west side there they would be standing in line kururihirra rihukstri / heru tiritdru-tsu probably more than (further) ten. Then they would build a fire tLrrixkukariku he piata rute-wa'td trirakuthe ones that own the house and man he would get up the one that ka'riku / heru tiraxkawartt raktdwiskhdru heru tutsia dwelt there then he would put them in the pipe then he did a tu takStawu rutrirakukitawe riki / a he would put it in his mouth the one that is the leader (standing) and kitu tihaktahukatawihat rtxkurdwisa at xra.all he would pass the stick around for them to smoke when they re-hats / heru tiwa.ku tri irariki trirakiwould finish it then he says, "That one there standing that is the tawiu rdkuxrexku trikurakdaru nawa werexleader." He would mean the one whose house it is, "Now we have raktdwtsa / he ir xrdraxra hdrikutite-wa-hat akapirus smoked." And those they have they are this big drums ttxwakzaihu akadkatus tri dciti4ri weraxwhat they call them flat-mouth that they would do, there they sit. he hawa ruttiriwaki wetakehdcra rarisarU'sa Then again they would say, now the dance is coming "Real-horse". hawd r tixrara asku'U trirai'ki akakatu'su rexkuAlso they carry them same kind those there flat-mouth they had made kara'u/ kettsi iwerake'h 'ra he sirixra pitku ukawiks he them. Then as the dance is coming then they have two lances and rehixratsasa / a tuxra ri-ka rt rakurathere would be feathers (lyingupon) and there would be between those Weltfish, Caddoan Texts 25 tsakaru that are white a rakuraxktat.'tu / keMtsi isiriwara and those that are black. And those two going isirardraxra he tdku terdt trirakuhdktaxra those they have and right here he would stand the one that had the stick raktdwtskacru / he pipe and isirdwaa those 2 coming wesirekuwikdraa when they would sing a song he tasttut4'ri sirakukahu sirakutsand that they would do when theywould dance they wouldhold them (2) akurawraxra ukawikws / heriru sticking them in the ground here and there as they go lances. There-upon tiztsia haMwa rirakukariku rakuke.harukaxkadthey did also where the dweller would live the dance would sit down wi'ttt tiriwerutstakfru. & / outside (stop) like where the sun is here heru tehaktawatst'then he would bring the tzksa pi.ta irtrakukdriku heru tutsihastick outside man the one that owns the house then he would place katdwa'wu / heri the sticks in mouths then tiwa'ku he says t rirakitdawiu the one that is leader haw4a again askura'u the same way, nawa werexraktdwtsa / heru rutike-ha-rat "Now we have smoked." Then the dance would go on he rirexkririru'ta hdkawa xtstsu Iriraxkutkeharura ru and the one that hadprepared the food where the dance started from(e.) heru texrdkawa'ats / then they would eat.(e.) trirututsira'ru ke tsi siratwtke hare' rit That's all then the two dances I saw pttku / Lrisitatutke ha reritt two I saw these two dances ti sirakehaxku these two dances ase'tsakah&.ru "Unruly horses" a ihe rarisaru sa' / and - "A real horse". THERE IS A DANCE COMING. (Free translation). When they danced through the village the people climbed to the top of the mud lodges to see them. The dance was called the "Unruly horse," and it was danced out in the open. It was a pretty dance for the men were naked. In dancing the men hump over and close in back and forth, each imitating the shaking of a gourd. Some had rawhide gourds. One man danced the part of a brave, with a quirt in his hand and encircled the dancers. If one fell behind he struck him on the hips and when a song began if one remained in his seat, he would strike him. Any of the people that 26 Publications, American Ethnological Society Vol. X VII wanted to could dance in this dance. Women were not admitted to the feast. During the night when the drums sounded everyone knew that the dance would pass through the village from house to house. The dancers would come into a lodge and line up at the west. There would probably be ten or more dancers. The people whose lodge they had entered would build a fire and the man would get up from where he lay and fill his pipe. Then he would offer it to the leader who would offer it first to the house-owner and then to each of the dancers in turn. When they had finished smoking he says, "This is our host." (He would mean the one whose house they have entered.) Then the dance leader would address his benediction to the host saying, "Now we have smoked."' For this dance they would use the drums we call "flat-mouth". Another dance was called the "Real-horse". They also used the flat-mouth drums for this. Two men with feathered lances danced ahead. Black and white feathers were strung onto it in alternate order. Behind the dancers came a man with a pipe. The dancers kept time with the drumming and the singing. The lances were handled like walking sticks being thumped upon the ground as they went along. At about this time of day the dancers would stop outside a house and the owner would come out with a pipe and offer it to the leader. Then they would all smoke and the leader would say, "Now we have smoked." A meal is waiting for the dancers at the lodge from which the dance started out and now they would go there for the feast. This is all I have to tell of the two dances that I saw, the "Unruly horses" and the "Real Horse" dances. 3. TIMES OF STARVATION. witi tat / he hawd. axri taktats&'us heru'riThere is (q.) a village and also they were hungry (e.) that's kuxrahur.a / pirrai weraxkurtwaxte'k tu / he probably the land children they were starving to death (e.) and axrtxwaki' tsapat rexkuru ruksku uxkatkusu he they said (e.) women they had (e.) mocassin sole leather and taxru'ka'warlt / he texkirdar tktka he she would put it in (cook) (e.) then they would drink the soup (e.) and wetircraxkis / heru axrtriwwaki patsu'k 6a they would be thin (bony). Then they said (e.) turnips and itspqri kurelrdcru' / herui Lrikuxrakta'kuwu pi-ta ihe Pawnee-potatoes theirs then they emigrated there men The order of events is not clear from the text, especially with regard to the activities of the house-owner. Weltfish, Caddoan Texts 2 27 - a6texpa-respari' rahi-ri 8trexkcukA-ik*ja kitulc a Itstat they would hunt (e.) finally when they killed (e.) beaver and coon herite-rawaxtsd*kaw~zAt8 / herue weaxrara-xt trikc'xr?'hi' he that's w~hat they w-ould eat. Then they -went somewhere and piraski ka~rari-rarikth8A 1kuxraat /he' kuxru-take-rtt taraha boy th~e youngest one he went. and he saw several buffaloes rakukd'riu / h/6 axra~wawara~rua he axrawa-kdsakcta there were many and a voice came calling (e.) and it seeiied to say (e.) taraha6 ti-tcdu wetu-tasiat /d-kaa kttit witiratsikste-hu~u/ "B~uffalo righlthere there is a herd." Oh, all they were happy (q.). kurahu's axrawa-k6.sakta` na'Iwa dkctta-ru wetatstxrd'-kawaxt8csta/ Ol1d man he seemed to say, (e.) "Now tribe we are going to eat." wewdtiaxre-ri'ka-a he' axrawa-1casakta lcirahUs When they would prepare then he seemed to say (e.) old man, pa~hivtu 8,4cstakta-rat/ a, atxrtxkaunW~tt 4- wtta-r"Quietly go along!" and they killed them (e.) and there aka kuwttiktsatstdxwiat / a axriwould be a dwelling (q.) the meat would be piled up (q.) and they got ra-rahuriruxtsi weaxrtxta-kci8kqru'-ku / kdtz wea lot of provisions (e.) when they made them dried meat all they axrtxrara* tsa~xrik8 &weaxrqra-r~xt pqh~.u /aru-86, carried them (e.) people as they travelled (e.) slowly horses kttft. axrtxrara a tsa-ri1c kqt&e-hra'ttku / taraxkc~tr4 all they had (e.) and people afoot. With diffic ulty a axrara-rtt~axkd'Vsat / he axrawaikdsakta then they got to the village then (e.) and someone seemed to say (e.), turekcstarirtixtsi hawd pahuk8 a atit a pqthuksdrd-8U' "The corn is-bountiful also pumpkin and bloans and;watermelons." he axrawa-kds8akta askuru W If tukskaki4 Ead-xrik8 And someone seemed to say (e.) (just one he stayed home (q.) person iweaxra-riki pi-ta4 witt'i a xgJu trt that one (e.),(standing) man he is (q.)) and he said (e.) "While I was ikcskd-1ku w~kare-rurukcsta-he he 8ikuxrtxrfvra-wa / h~ru here (Sitting-inside) it wasn't good - they left one behind" *then axriwa-kz' pi-tM irukska-ku a axrawa-ku tsa-raklsikitt he said (e.) man that stayed home and he said, "These are alive theerar wia a we-tira'tke-a he tadtka-sa teethatar hanging. and when night would come and I would lie inside he tirataw6-wi re-ksu/ heri~ ta-raxkirdxwaku/ axrawa'lcu and thse hanging corn then those rattles", he- said 28 Publications, American Ethnological Society Vol. X VII trirahuraxku pahuks he tritiwaktz ku aki. "Where the ground is pumpkin and there it would call and so, dtaxwa'ka'hu / raxkuwcktiz'ku wttisukstakikirawartt it would be saying (e.) when it would be calling (e.), 'You all hurry up (q.)! tatsakuxrakta.raspikctaat / heru axriwttsk& pi'ta they have gone seeking us on the hunt."' Then he wondered (e.) man ktrike' tastirawdktt'ku / heru axriwttska keBtuxratsikstawi.ttt 4"Who is it that is calling" then he thought (e.) "Let me try to find out ru. triruxwak riwtxtsu triwtaidxrauts / right where the voice seems to appear." Where he lay himself down (e.) iweaxraratkea.ra he axruxrattstksta heru axrura'hiwtts when it became night (e.) then he was watching (e.) then suddenly (e.) he hiru axrutsira'd pahuks axrawaktiku / iweaxand here it was (e.) pumpkin that was calling (e.) when he found ruxre'tsls pi'ta kitu wdtarai0ta pahuks / trirwawakwakahu out (e.) man all he knows (q.) pumpkin what he is saying a axrawdaku wLtisukstakikird'warlt tatsakuxraktaraspiand it said (e.), "You all hurry up (q.) they have gone seeking us on kataat he weaxrarar rttsaxkd sat he pi'ta herithe hunt." And they arrived at the village (e.) and man they took wesiaxri tsirdspari rakra'i'wadti / heru axrwaEki pi.ta him all about (the village) to tell about it. Then said (e.) man, tsaraktsiki'tt tirahhura riqtsi re'ksu / wereruta tsapat tri ra"It has life these fields corn." They did woman where her kuruxrurdxte.hat heritaxtaruttsu kekak4'rpaxki / field would extend there she would build a fire (e.) flame-small heru tarvtkaxkai' re tsu' / he tarawtslt then she would put in part of intestine and smoke there would be kdkau.kvt trzaxrittsiksariusuku he pi'ta Lrithrough the field that's what they used to do (e.) and man where axra'riki axrawdAku tirakisiki'tt / trtwtaru ra kItt he stood (e.) he said (e.), "This has life." That's the reason why (q.) tsiru axrittsiksa'ri tsir?_ triwtitsiksa'ri yet they used to do (e.) yet that is what they used to do (q.) TIMES OF STARVATION. (Free translation) There was a camp on a far off plain. All the people, and even the children, were starving to death. The women would take pieces of rawhide that they happened to have and cook them with water so Weltfish, Caddoan Texts 29 that they might all eat the soup. They were skinny and miserable. The women would also gather turnips and wild potatoes. As they wandered about the men would sometimes chance to kill a beaver or a coon for them to eat. As they wandered further on, a boy had gone off from the rest and he had seen a large herd of buffalo. Someone announced the news and all were happy. An old man announced that at last they would again prosper. As they were making preparations for the hunt, the old man told them to proceed quietly. They killed many buffalo and each house had a large pile of meat. They made it into dry-meat and packed it onto the horses and also on the people's backs. They were all so heavily laden that they had to travel along very slowly and it was with great difficulty that they finally arrived at their village. When they got there someone announced that their crops had been bountiful and that they had plenty of corn, pumpkin, beans, and watermelons. This was a man who had been left behind in the village. He said that he had fared badly while they were gone. At night he would lie in the house and it would seem as if the corn was alive, and that there would be rattling. Then he would hear someone saying, "Hurry up all of you, they are hunting for us." Then he went to the pumpkin patch where the voice seemed to be coming from and he lay down there; presently he heard the pumpkin saying, "Hurry up, they have gone hunting for us." The man was invited from one lodge to another so that he might tell his story. He would say, "These fields are alive," and so the women decided on a procedure. A woman would build a small fire at the end of her field and put on the fire a small piece of intestine so that the smoke would permeate the fields. This became the custom and it was because the man had told them that the fields were alive that the custom was devised, and continued to be practised. 4. THE CULTIVATED FIELDS. kdkaha'ru tatiririkstaktdrihu tsapat kurahus We considered it an important "way" (us) women. Old man awetikttaku kara-rdta'u awetiwawadkti.ku / he he would be sitting on top mud-lodge he would be talking. And tutapawdkti'ku tsapat werdkurarttka'kasa / he -he would be talking to the women when they were in the fields. And irak taku kurahus he rewaka hu nawa tsiktls that one sitting on top old man - he would say, "Now, dear ladies, 30 Publications, American Ethnological Society Vol. X VII tariktau wewttitastdhuru ku tirdwa'hat axrutstzyour bodies now you are disfiguring yourselves. Heaven the bows rakta'rikska'tawiha tiraktardauxwa - and arrows it has placed in your hand (ev.) the bows and arrows that ruksti he rewacka-hu kurahus tixra'ru raskuare wonderful. "Then he would say old man, "He made it for you waruksti'u / heru taxwa-ku kurahus taspadto be wonderful." Then he would say (e.) old man, "You are ruksti takuhutaruwd. hu / raskuhaxkawiha wonderful, you repeatedly keep swelling me up. When you put it down in rik-.su he tuxrdtah.utsa herireskuhutahuwdaahu corn, and it would come peeping above that's what you fatten me with, heru tslktIs / heru titsa, tsapat heru tirihixwakamy dear ladies." Then they did thus: women, then they began to rukusttlt / he tsiru iXkdratetstkskasa he siteraxcut the grass. And yet when I was not mature then they would waxra tsiru' -- kEkarvus tsiru- rurakukatitstdtata he get me up yet early in the morning yet when it is dark and wesita tttkakaisa atird atikuxra we (two) would be in the field my mother she would have for me uraxkutskusu / awetird-raru'ku atira hAtu akutitporridge. When she would be planting mother, Oh, the cornspa'tehat / heru tutsza atitkaxrdxmound would be so big. Then she did thus: she would dig a hole in kawu atirardxkawu pttkusiksa-ptts / d the top of the mound she would place them inside seven. And tatu'ta awtiwawaure'rikit akakirdxkirus / she did she would stand them separately they would not be bunched. heru titkaradwatat awerutitspapdrixrit / Then she covers it over with earth the mound would then be smooth. taku a-tivat uradxka-tit a- taku rikistip.ku / Right here there would go (a row) blue corn and here speckled corn a he'taku atipahat a heBtaku atiktaxkata and over here red beans and over here yellow beans, kitse'rlt he-tdku thiat uravery white corn (flint corn?) over here there goes (a row) large short haspa ati'taku ears with large grains (selected from all varieties) and right over here kEtserLtktaxkata rtkistdaka triwerututsiraktriktdru / he yellow (flint?) corn, white corn that's all of the seeds. And Weltfish, Caddoan Texts 31 tjhetaku he hawa tihurarruat pahukE / re-k&dover here then also there is a patch pumpkin green-squash ts'u a tihe pahukstdrahi a with-curved-neck and also big-yellow-pumpkin-with-grooves and he-ta'ku rusk rist a over here green squash (long like watermelon, tapering at the ends) and hetaku pa hukskata triwerututsrirakirkta'ru / heru rihere small pumpkins that's all of the seeds. Then they would tsia tskurus wes tixrdraruksta heri proceed daughter-in-law they are going to plant for her then ririrep'ra tsapat a tsuiraki trsiritithey invited (picked up) women and girls those that are tstsu pi raski / heru rurriwaki asku rusiksrelated to him the boy. Then thereupon they said one go bring taktakzrikta'ra tsu'raki tri i-raiku tsk8rus / the seeds (from) girls where there she lives daughter-in-law. heru axrutsird'at weaxrardrara ketsku Then she went for them (e.) when she brought them several wlttxrara.ru / heru ritkakcispu trirahzraxku they numbered (q.). Then they went to the field where the field is hkri taku ra-ritawu / kurdakuxra'rua pi-tausihuks there right there she pointed it out theynumberedabout twenty-five tsapat her u tirttkckauukvt ku p [tku tsustit women then they go into the field about two old women sirakitawe / heriru ti'tsia hetiraxkatehdksuthey (two) would be among them. Then they did they would stand in an re'rt he tirLtspa.karikusitLt / ku' ti' Lrirataeven row then they began to make mounds about here where this wdturl-hat arii. rirararixruxlong opening is (half a block) and there where the letters are placed kdru.tsi rultri.kuraakhur.raki inside, Post Office (one and a half blocks) the field would be that long hetspata-pe tries8t xru / he tsusttt in small mounds that is what they would make. And old women wests' ku itr tskat he wesitiraru ku they two sit way at the other end and they two would be singing tawikzrahus tattxtawiita / old men's songs. I know the song: 32 Publications, American Ethnological Society Vol. XVII tasuxrttcwira You are just hoeing around ur6xkutsu uxra rukawaha ru big ground, lucky ground. herttitdri / he ratkat rutirira'raxAnd that's what they would do. And next they would then proceed kawawiusitttt a sitixre'hats / he kestsi tri-islto put them in hills and they finished. And then the one they rixrard xkaru'ku tskCirus wetarurakaruraxrarahuare planting them for the daughter-in-law she would have a lot of food riruxtsi / heru te'rakdaruru tadkaski rizk'su / prepared then she would feast them (e.) dry-meat corn. he wet tatpa he tiwekutikau he And there would be sprouts and when they are about this high and wetihawdstatpa heru tire-rut / he when there would be weed sprouts then they would cultivate. And awit trirumretdtka hu he t xwaki wetithe first plant that comes up and they would say now the plants tatpa / heru tlrawi ruat tsusttt 6 tutsta'ttksare up. Then she would go over there old woman and she would ta'wia I heru tiwa'ku he'ru tira'kutsu rub the plant (in blessing). Then she would say, "Oh, big bow." heru tuitsia pi.ra'u dtu-tskstta'iwa / tirarakku Then she did baby she would rub her hands on it. This way hereratstkstehu'u rakutaxrdckad / tuxra'a tsaxriks everyone is happy when the plants come up. Because person palkuxtu witiwa ku wekarare tdxraxka'hu triwe-karaancient he said (q.) when the plants do not come up that's when wttate-rdkuriwd'wasta / trituxra'a rara tstkste'hu'ru we are going to exist no more (q.). That's why everyone is happy werataxrdxkaaa / irawa'ka hawa karare'taxrdxkada when theplants come up. Whenhesaid again if the plants don't come up karawttaterkucriwd'w sta trituxra'a raratstkste. hu'ru / he we are not going to exist (q.). That's why everyone is happy. And tsiru rire'tu'vt werakutdtkaaa dwetatatslkste hue' / still I am that way when a plant comes up I would be happy tuxra'a triratirai tusitawi tirdr&aku / nawa iwerakau'wibecause of the story that I know this way. Now when the stalks ke8ts4ra he ratkat he tixra-rirespu / A.kaa rakutaxbecame tall then next - they would cultivate. Oh, when the Weltfish, Caddoan Texts 33 rdaxkilpru raxkuks kpaxkukEvt a werutiraplants were wet when it would have "dewed" (e.) and they would be ruz.karus tsapat / a.tewdteraxpirahad'ku just wringing wet the women. She would work round and round trirrakitspdt ku rakutkarawtta'4ru rahi-ri ru. where the mound would be to throw earth on it finally akutitsppatehat / istu aruttkstatiwu a it would be about so large. Again she would rub her hand on it and weruztiihrvt k1aksihaxriri weraxkutkaxkipa'ra ra / she would be all muddy at the left when the dirt would get wet. ruxra'ru rakutdiwu tsapat he wertiThe reason is when she would rub against it woman then she would hurrvt / trikusirakitaw irdriki be muddy. It would be the height (of presumption) that (standing) tsapat irnrihueruxtu he taku raru woman while she is all muddy then someone just simply i'tsfrait / kltu.. d..rutitskahuhrvt would say something about her. All her face would be muddy a ikstdc.rir / trituxra'a kurahus iraxwa'kahu and on the hands. That's why the old man was saying that (e.) tariktaru wewltitastdAhuru ras~kxriraru / yourself, body, shape you have spoiled yourself on account of me. ketsiri tiwacku tsiri kur1isihurrvt kdtare-riwts hir Then he said, "While itwill stillbemuddy the hoe there tsi waa / dtikittsit.hat wertxkurdrehats you will eat them. There would be a stream when they have finished it aru tiraxpakstatsakasist rakuradrutse.riwa / then the heads would be close together when they were swimming. he ketsi tsuraki wetatuxrakaskltsp'ru / And so girls we would be splashing the water with our feet. he tixwaki tsuiraki kirdtake raruriwakaAnd they would say girls, "Who is the one that makes the ri'hu'u / heru tatiraktdxkatahat kdtareriwIs aru.taloudest splash." Then we would get out, the hoes then we tirdktara weratkurakta rikdra'u / iwerixrdwould be carrying them when we would have washed them. When they rirespi'ha heriwerurqtsira.ru he wertxra.zrtikspu hawd have cultivated and that's all then they go to see also tskcurus trirruxrzraxku / hawa s8tixraraxdaughter-in-law where her field is also they are going to 34 Publications, American Ethnological Society Vol. X VII kiwirasta he rawttakardasu he tixwaki wetiroast for her. Then suddenly - they would say, "Now the rikis / he stterikata' rikb.su / he corn is mature." And they would bring it up ear of corn. And tixwaki iukaa turekstariruxst / tixwaki they would say, "Oh, there are many ears of corn." They would say, sikaa tunvt tri ruttahu rakuka'riu "Oh, it is that way the way it always is.when there are many rek.spiu tikari / heru suckers (small ears growing near bottom) there are many." Then tiri-waki heti.kusisaku' 6 i-taraktaraxkiwira they would go on to say, "The day will be this when we will roast them awit tskurus ndwa tskurus wesitatuxraraxfirst daughter-in-law. Now, daughter-in-law, we are going to roast kiwjrasta / he ha'ritsiksariusulku raxfor you." And here is the way they used to do: bag made of kadkusu atikawe'rara / moccasin sole skin (less stiff than rawhide) they would carry it on the back. he re1ksu r tiraxkawariku he te-rarikath-hu / And ears of corn they would put inside and they would bring them up. a kutiAu rakta-wirgs rekikstard.hu hu.... And it looked as if wagons had been bringing them. Oh, aratiriw'ku / heru titsia he ttxthere would be a large pile. Then they would proceed - they would rdxkahartriwartt he untaritsdru'su ru tlxform a long narrow ditch and embankments (mud cheeks) they would rdxwexruwrawarLt atiu-tawike ats he reksu form a line the mud would be so high and ears of corn tritiraxkdtawwe / he ttxtathey would lean against it and they would make a big fire (place them rtw'kus he reksu ttxrarttkdxkai / against in a pile) and ears of corn they would throw them upon it. hu'u atutiksuhurikacwari rakiraririxOh my, one would stick one's hand in and out of (the fire) to turn them karardhaku ke'kakat he kuka'kikstdarrtaritr / over and over in the flame and one's hands would never become burned a wetirttpaxtdakaat he rekskttsapahdAtu and when the coals would have gone out and naked ear of corn trirzuti'tsia / u kaa atutarastd'ru.re that is what they would do. Oh, the roasted corn would be left in all night Weitfish, Caddoan Texts 3 35. trittxwakia-hu triturekskihare-ra'vhu / heru that's what_ they say that's wha-t makes the corn delicious. Then tirttsaka'ru ke'icarvus he, Wettxrd~raspe, they would shuck them very early and they would look for them tska. pirus tsardu8 heriru ti-tsia shells round shells (clam). Then they would proceed attxtaxpi-1kustttt heru ti-tsia hawd they would begin to cut them off then they proceeded again rawarttkc'ripaxki he retsiki trittxtdxp'1ku/ small grains - knife that's what they would cut them with. he ketsi wetekara-rhriwaku att'xresapd'wu aru And so,, the robes would be spread out they would peg them then ti-alaxpdrixrtt / heru tirira-rtriwathtt the robes would be. very smooth. Then' they would spread them out tawtt tWxrara-ru urat~xka-ttt tiriti d three they number blue corn (corn black) there are -the ones tri-kararirihu-riki a tritnsvki tt rdrihu-riki a those that are th small ones and those that are a little large ones and ra~rtt trirdrihu-riki a wetiratsa-hia heru truly, really those that are large and when they are dry then tiriwaki nawa tuhu-raktaxcusd'war.t / he WetIxthey woul say 1"ow let us now sift t~hem. Ad they would kari~stara-rdt tsuatit asa~kdru',su / heru be holding the sacks old women small sack of tanned hide. Then ti-t~sia he wettxraxkusdwartt heru tiriraxkdward / they proceed - when they have sifted' them then they put them mn. he westtixrakkt~rtt tikurd'kuha-kaki icehaxThen they would have a stick this -long the stick would be roompP-iWU8 kuradkuxra-1ku / heru tiri-waki brusher (broom) the stick would look like it. Then they would say weruwrakukitaku ndwa tsli*at gilkcstaxku-tMats rtxwdtka'~ when it would be full, "Now, daughter, punch them!" they wanted askdriu / heru tiriwakci ndwa siksta it to be many (full). Then they would say, "Now, bring it here tri-ru-tttskaraxkatdkcusu / he rtxrardixku the one that sets upon against the face [(lid)." And they would mean iralccrusku he rehaslkixkasa tiksasa"a that bag and the string would be interlaced they were called dwtiwi-ru tri-rahftawi / he hawa siri1k8qwqtatki8U-ku string-round where the hole is. And also they used to cover it 36 Publications, American Ethnological Society Vol. XVII ka wihiri he tutasdwitsi xkvt aratikasiriwt.ku / inside and one would pull the string there would be piles of bags. heru siti-tsekasirarat tskurus / heru Then they would take the bags to her, the daughter-in-law. Then tiri-waki ke'tsi. rirutiratsaiststa kitsertt / they would say, "Just they will proceed to get dry flint corn." he haw& ke'tsi taku wetiriwi.ku atit tsku.su / And also then over here there would be a pile bean pods. ate.kaririwaku he ritiruts he Therewould be a robe spread out and there's where they would be and wetihaktiku tsusttt / heru tiwa ku tsusttt she would be holding a stick, the old woman. Then she says old woman, ndwa tsu'at wetaxraxkahip.sta heru "Now, daughter, I Cam going to beat upon that pile." Then tirdxkahtt / hawd rirututsia werakushe would beat upon it. Also she would do thus: when she would raxkawati kitu / heru tiraxkusdwarLt hawa be getting them out all then she would winnow them also rdwari'tu askura'u / trirutrara iwerek4si ruts roasted corn the same way. That is what she did those bags setting atit heru ri-tsia heru ri-tsiruhubeans. Then they would proceed and they would go ahead and riraxrat pahuks / weraritiwi'ku pahuks heru ri-tsia attend to them pumpkins. There was a pile pumpkins then they proceed axre raxkawitata'wiriAttt a rirdxkirutserclt pa'huks / they each one sat down beside one (e.) and they peeled them pumpkins. heru riwaEku tsusttt rekatsi tu tatara kaThen said the old woman braided pumpkin mats we are going to ruksta / heru riririhastatsarckusttt make them. Then then they proceeded to strip them into strings ati.tarahat / he werehakitsasa he wertxwakione would trim it. And there was a pole lying across and they would dahu wetihikara rtts4 si / klttu be saying, "Now she is hanging the 'mouths' on the pole." N All werakutdrahat ira'ku pahuks heru irdcku when she has trimmed it that (sitting) pumpkin then that one (sitting) turiwtts irittxwawi'. hu tskusu / it would be left that which they call pumpkin-bottom. "Sitting one." nawa werehdkara r ts asa kui asku saku'ru rakuraNow the "mouths" are hanging about one day when they Weltfish, Cctddoan Texts83 37 r t'tasa he~ru r- /r a heru riririwaki t8u~ttt would hang then they took them off. Then they would say old ladies, tsiru thfra-he ti triru-tu-ki rekatns-tu rakik1aridku "4Yet it is good this how they are braided-pumpkin to make them a tskuskiA1'ku Iheru tirira'tsa-isikcustttt and bottom-circle (strung)." Then they would proceed to dry them. ncawa werd~ruts heru titsia iwerdru~tsi Now they that-are (set). Then she proceeds those there (setting) he tlsaku"'6 he ra~wari-tu Ituxrares rakura- some day - roasted corn one mixes with it to put in water hdrau / kaa titahakt'tawi he, hawa ru-tutsws (to cook). Oh, the taste is of the best. Then again she proceeds irdruwtsi kt'tse-rdt rtkistahisu / ke-tsi triwetikawtt&d4ku those there white flint corn dried corn and that's what- one grinds. ii-kaa titahakittawi / heru Wtitsit rakuwittkaa Oh, the taste is of the best. Then she proceeds when she thinks., lkirdttaru atika-wa j.ijtsa. / heru tu't~ia he I guess I'll make beans-inside bread. Then 'one does thus:weraharikt'xrari'ku werakulcskawitsaku / tiri~ wvhen one would have meal when one would have been grinding it yet arutekirirdtu he tWxrares pahuks a atit/ the water would be hot and one mixes them pmkin and beans. heru tutsia a titkarakctutspilrauwhat herit rttihaThen one proceeds and one parts the ashes then one would pour riktkdra-wit heru titlcarardwatat ttkrardltuXt8U/ them down out upon there then one covers it with earth ashes. he wetilcari rakutkara-rdwa heru And there would be much when you cover it with earth. Then ttritpaxrukttdrittu / he hatwa ixtat rak~uruksarione places the coals on top. And also some more when there is -ktxr "rVwtt tsi- kuriwekcakc'xrare8 he' he-takit any meal left that it was not mixed with anything then over here rutilka-tsat / triwe-ti isira-ku wesirioneoputs it under. That's what it is those two (sitting) when they take,ru~wa~xra he Vra-ku triwere' atilkdwa them out and - that one (sitting) that's what it is beans-inside a he*ra*1ku tare~tkla iwesirerwtwa /heru and the other one (sitting) corn-pones when she took them out. Then tittsia kirdrasi-tu asituxrilkaru aru, she proceeds cold water she would make them both clean. Then 4 38 Publications, American Ethnological Society Vol. X VII sttikiraxpdaxr t / he wetutstdrasa they would be just nice and brown. Then there would be a pot hanging tdkcaski triarttxkirarttkikahu / triwerutitsira ru dry-meat that is the soup they would drink. That's all. tarditpawdkahu he triri'ra'rtks kukakaxratd'.ru All this that I am saying - it is true I am not adding anything to it kardirartsu / that which is not true. CUSTOMS RELATING TO THE CULTIVATION OF THE FIELDS. (Free translation) We women felt greatly honored by a custom of the old men when we went planting. An old man would sit on top of a mud-lodge at this time and talk to us. He would say, "Dear ladies, you are disfiguring your bodies with mud today, because the Heavens have endowed you with the wonderful bows and arrowsl." Then he continued his speech: "It is heaven that endowed you with this wonderful power through which you continue to nourish me. When you have planted the seeds and the corn grows, that is how you provide me with nourishment, dear ladies." The first thing the women did when they went planting was to clear the ground of grass and weeds. When I was a little girl I would be awakened very early in the morning and before sunrise my mother and I would be in the fields. My mother took along a pot of porridge for me. She would make round mounds of earth, and dig a hole in the top of each one for the seeds. She put seven grains of corn in each mound and she would make sure that the individual grains were well spaced. Then she covered them over with earth and smoothed out the mound. The different varieties were planted in separate rows; there was a row of blue corn, another of speckled corn, then a row of red beans, then yellow beans, then another row of flint corn, then a row of stubby-eared corn, a row of yelow flint corn, and of white corn. That's all of this type of seed. The pumpkin field was off to one side. The different varieties of pumpkin were also planted in separate patches. There was a patch of green-squash-with-curved-neck, one of big-yellow-pumpkins-with-grooves, another of green-squash-with-tapering-ends, and another of small pumpkins. These are all the pumpkin varieties. The next planting to be done is for the daughter-in-law. The women and girl relatives of the boy are invited to participate. Someone is sent to get the seeds from the daughter-in-law's home. 1 Symbolizing the planting of the seeds. Weltfish, Caddoan Texts 39 When the seeds are brought, she leads them to her field. There would be about twenty-five young women and two old women in the party. The young women would line up at one end of the field and the two old women at the other end. The field would be about the length of this street (half a block) by the distance from here to the Pawnee Post Office (a block and a half). The young women who were lined up at one end of the field would begin to make the mounds for planting, while the two old women who sat at the other end would sing old men's (priest's) songs. I remember the song: "You are hoeing around In the great ground In the lucky ground." After the mounds are finished, the seeds are planted. After the planting the daughter-in-law would give a feast of dry meat and corn for the women who had planted her fields. When the plants come up and the weeds begin to sprout the field is weeded and cultivated. When the first shoot comes up an old woman goes there to perform a rite of thanksgiving over the plant. She rubs the plant with her hands in blessing, saying, "Oh, big bow." Then directly she rubs the baby with her hands in a similar manner, passing on the blessing from the plant to the child. Everyone is happy at the sight of the first plant. There is an ancient legend that states that when the plants fail to come up, we will all cease to exist. That is why everyone is happy when the plants come up, for upon it depend our very lives. Even now I am happy when I see the plants come up because it reminds me of the ancient legend. When the stalks are about waist high the women cultivate the fields. In the morning when the plants were wet with dew, how wet the women would get at their work. They would pile the earth up around the corn-hills and smooth them and her left side would get all muddy as she rubbed against the wet earth. No one would presume to mention the fact that the woman was all smeared with mud as she had muddied herself in a good cause. Her face and hands would be all muddy, and that is what the old man meant when he said in his speech, "You disfigure yourself for my sake." He said too, "While the hoe is still muddy, you will be eating corn." After our work we all went to a nearby stream to swim; the surface of the water would be dotted with heads. We girls would sit splashing our feet in the water; we would have a contest as to who could make the loudest splash. Then we would wash the hoes and carry them home. We would cultivate not only our own fields but also that of the daughter-in-law. We would also roast her corn as well as our own. There would come a time when someone would call out, "The corn is ripe" and she would bring in an ear of corn to show us. "The 4* 40 Publications, American Ethnological Society Vol. XVII stalks are laden with ears and near the bottom are many suckers," they would say if there were a good crop. "We will set such and such a day for the roasting." The daughter-in-law's corn is always roasted first. "Now, daughter-in-law," they would announce, "we are going to roast for you." This is the way they used to roast the corn: They carried on their backs a bag made of scraped hide into which they would toss the ears of corn as they gathered them. Then they would dump them into one big heap. The pile would be so high that it looked as if wagons had been used to do the hauling instead of the simple carrying bags. The next step was to build a long narrow ditch with mud embankments along each side against which to lean the corn.' Then they would build a big fire and throw the ears of corn into it. One would have to stick one's hand in and out of the flame repeatedly to turn the ears over, but one would never burn oneself. When the wood has burned down the naked ears are roasted in the coals. The corn would be left to roast all night as this gives it a delicious flavor. Early the next morning, whatever shucks remained on the corn would be removed and they would proceed to cut the kernels from the cobs. For this purpose they would in most cases use a clam shell. Kernels from small-grained ears were removed with a knife. Large hide covers were then spread out upon the ground and pegged down tight so that they would be very smooth and upon these the kernels were spread out to dry. The blue corn was separated into three groups by size, the smallest, the medium, and the largest. When the kernels were dry they were winnowed and put into sacks made of tanned hide. After each sack was full they would beat upon it with a long stick to make sure that the grains settled compactly into the bag. Then they would place a lid inside the bag and pull the drawstring. After we had filled them all there would be a big pile of bags. Those that were for the daughter-in-law were carried to her home. The white flint corn is simply dried without roasting. The beans in their pods would be spread out upon a hide which was pegged to the ground and when they were dry would be beaten with a stick to release them from the pods. When she had finished she would winnow the beans in a manner similar to the way in which she had handled the corn. She would also pack the beans in bags in the same way. Then they would get to work on the pumpkins. Each woman would take a pumpkin from the pile and sit down with it. The first step was to peel the pumpkins. Then if it is decided that braided pumpkin mats are to be made, the pumpkins are cut 1 The ditch would be about 6 feet long by 1 and a half feet wide, and threequarters of a foot deep. The earth embankments were built along the two long sides. The corn was ranged along the sides pointing down into the pit, the fire being built at the bottom. Weltfish, Caddoan Texts 41 spirally into strips from top to bottom. Other pumpkins are cut into rings and hung on a cross pole to dry. After the whole pumpkin has been stripped there is left a disc at the bottom which is known as "Sitting-one." The pumpkin is then left to dry for about a day when it is in the proper stage for braiding and for the stringing of the bottom discs. After they are braided, the pumpkin mats are left out in the sun to dry. Later when she is going to cook roasted corn the woman may put pumpkin into the pot with it. The flavor of this dish was excellent. Dried flint corn is ground into meal and cooked, and this is also very good. One can also make a bean-corn cake, by mixing cornmeal, pumpkin and beans and adding hot water to make a dough. Then the ashes are spread apart and the dough poured in. Then the ashes and coals are raked on top and a covering of earth. If there is any meal left it is baked in the same way without the beans and pumpkin. When they are taken from the fire the one is called "beans-inside" and the other "corn-pones". Then she would clean the cakes with cold water. They would be nice and brown. A pot of dry meat would be hanging over the fire and they would eat the bread with this soup. This is the end of this true story. I have not introduced anything that is not true. 42 Publications, American Ethnological Society Vol. X VII 5. SPEAR GAMES AND PLUM SEED GAMES, (1) rakukitke.ux he tsixtahaxrtr trire wihaxtsa' (2) nawa he iweretitaktaktre'rtt txwaktidhu kstatsawikatus a raktaxkawariku' (3) hawdt tririksasa'a hawa pttkuszuktta rririksasa'a (4) riwetitt ke.tsi piraski ttksawusiuku pttku'suklta (5) tawtt tuturdsara'ru he tirasa ktstatsawitkatus he ririrawu pitdkutsu' (6) a piraski pttkudsukLta tririksawutsi ku iwesirera-ku' (7) hawd keetsi ti'riratuttu'a tsapat tire'ra'ku' tixre8sku' kskitiks tuxrarki tsapat (8) he titaqku siti-ku pttku hawa ti-tak4 pttku (9) wttitiraxkusitskawiku he re'hihtt he titriwesirdaku taxrapakiahu wesitikaku' (10) ta tri siratku siwttiruxkusttskawiku he rireha-ktuts (11) a tiirihe sira.ku herira-ku kaixts'u (12) he iwesira-ku tri ihe raku kaixts'u (13) he tihe rd'ku re-sarara a hawa tiherakku re'sarara (14) ktti tirasararixku' (15) kskiksa p8ts ruttriradrtxku ri-ra'sa kdixts'u (16) i'sira'ku hkru ri-waikasta awit riwesltasutrtnsta (17) heru rutsia irdaku ha'wa he ra'ki h6ru resararuwa heru rutsia aruxra.rikstdwiat (18) heru rutsia tawit asireraxkai tipats (19) tawit areraxkai irakku a hawa hera ku' (20) hkru rutsia k'it iwesirarax(1) There is a mud-lodge village and on the outskirts there's where the spear ground lies. (2) Now then there I saw the sticks they are called game-spear and throwing-in-sticks (3) also they were called also two-upon-end (prongs) that's what they were called (4) these are however, boys they would spear two-upon-end (5) three names there are and this (lying) game-spear then that's what they spear grown men (big men) (6) and boys toy game spear that's what they used to spear with those two (games) (7) and also those like me (of my age) women this (game) they play (gamble) four they number women (8) and here would sit two also here two (9) they face each other sitting and there is spread and here where they sit we call it they two are sitting on (10) here where we sit two sitting facing each other and there's where the sticks are (11) and over here they two sit there's where it is (sits) gambling-basket (12) and they two are sitting there where - is sitting the basket. (13) And this other one (sitting) she has seeds and also this other one (sitting) has seeds. (14) All each of them has seeds. (15) Six they each have there where it lies basket (16) those two sitting then she will say first you two are going to be the ones to play (17) then she does that one also the other one then she takes seeds out then she does she rubbed them with her hands (18) then she did three they put them in both (19) three she put in that one and also the other one (20) then she did all when they have Weltfish, Caddoan Texts 43 kad.ra (21) heru rutsia herakL kttui areru'itsit (22) heruxrariksta'wiat he Lsti rurikaru.tsu heru titsia rakuirarucka4a (23) he sihuks ruxraxwiuwa tri kararuraxwirartru r&xkaxctsu' (23) he asku hetaku rutpiu'a &rltLru' triwetaxrapakd Lhu sd'xki (24) hkriru tihaktaruat kskiksa ptts (25) heru tutsia titaktarru kskitiikstaaru' (26) tikspdruksti triru ki asaru akuterarauxtaari kararakurucku (27) nawa he tiracku he tikaru.ku he kttu tuxraxw'tua (28) kararakura'u saxki heru tiwaku.ttUki sdxkutsu' (29) heru titsia atiraru.at he tAraruxat sihuks (30) heru tiwa-ku asku ru.riatirarauwi sihuks (31) ruatiraru'at pitkusura'ru saxkutsi iwerra'ru (32) he iwkrarukaa tstu he rid- saxki he tiwaiku ii-tki tutstatat (33) hk ririxraktariwitsat kskiksa.pits (34) he ratakaratsu pitku kuxriru saxkutsu' (35) trihe' te'.wtsat (36) hkru rutsia Isti arehaktaxkituiru (37) heru rutsia tra.sirirawitsata a rklaruwtsit trzkura sararu' (38) hkru ru'tsd iwerasAxkarutslcka (39) hkru riwa-ku na'wa.-ttki siksutsa suhikaw4.ttt (40) heru ru'tsa trirahakta'riku heru rickawu.ttt he hawd riru.ritsia areikaru'tsi tawtt (41) iwesrirawttsata heru put them in (21) then she did the other one all she picked them up (22) and she rubbed them with her hands and again she put them in there then she did to raise and bounce it (once) (23) and five they turn one way the side on which they are not marked 5-on-unmarked-side-score (23) and one this side if it turns she has made that's what we call 5-onmarked-side-score (24) thereupon she would take the sticks six (25) then one does the sticks number eighty (26) they are wonderful those certain ones seeds they seem to get spiteful one can't make anything (27) now then this one then she would be making (score) and all they would turn facing (28) when she doesn't make 5-on-marked-side-score then she says, "Partner, big-score." (6-on-one-side) (29) then she did she would take over (pass) then she takes over five (30) then she says one she would continue to take over five (31) she would take over forty big-count when she makes. (32) and when she bounced it again and if it turns 5-on-side-score then she says, "Partner it is stuck." (33) Then they take over sticks six (34) and suddenly two she made big-count (35) instead she beat her. (36) Then she did again she would put the sticks together (37) then she did the one that was beaten then she picked them up the seeds that are hers (38) then she got up when she picked the seeds up (39) then she says, "Now partner get up, you sit on here!" (40) Then she got up the one that had the sticks then she sat down upon it (player's seat) and also she did that she put down three (41) when they win her then she passed the prize over the one they have beaten 44 Publications, American Ethnological Society Vol. XVII rikdhurahat trirwestrtxkawu'tika (42) heru riwi4'tt iracku tritsri'rawmtsata (43) hru rutsia ira'ku iwerdkakun heru rutsia tstu hawd sirarukawwaa (44) he asku iwertxkawu'ttku heru tutsid iwesirixkawu.ttku' (45) heru tittsaxp'u heru tutsia rakusaruttsiha he ttrarahurdxwiwa (46) heru tutsia he ha'wa tirawitsat he sirtxkuxkaruiku rahi-ri akutikahurdxwiat (47) heru tiwaiku trirakukarunku na'wa rirerutsiksuhura.ru' (48) drasittttskakdpackisku tLris'rixkuwlrata (49) nawa iwera'rarutsa' wewititi-rawirat (50) piita ihe tri.rawu tisirasuxrae'riku tirutaturatsakaku' 'ruriaturaxpartxrtt (51) tsi u'kaa akutikarttihtt arttiuraxpdrixrtt (52) hug takucrikukuxrihdapat hetakl asku tikita (53) he uxkakusit tardtsarat takurakukate'wa'hat ttxwakzciahu tskaraxkatakusu' iraasd raktaxkawarikuskutsu asku tiktta (54) na'wahe tirdhaktsa riklituta'ku he kttu tutkite.rat rarakaxki (55) ke.karuvs tsiru dt.thi heru we-ta'rat pi'ta (56) a.tihaktarttsdwate'ra ktstdtsawikatus (57) a ra'tarrartt piita tskara raxkuhaktaruhurirtktspariku' (58) he rahi-ri tikaria ktit tiraritsixtaisdat paIta (59) ruraxwihanrttskadta herttirawe rakq pi'ta ku rihukstriwi.ta'u (60) hawa herdwaha retska ta (61) hawa tritirawe. - (killed) (42) then she sat down that one the one that got beaten (43) then she did that one the one that is sitting in (on the game) then she does again also they two bounced (44) and one when she gets beaten then one does the one getting beaten (45) then turn it over (mouth down) then one does put the seeds down then one rolls them on the ground (46) then one does - again she would beat her and if they are winning against her finally the stakes would be this high (47) then she would say the one that is making them (winning), "Now let this be all for the present." (48) There they would sit with poor faces those that had lost. (49) Now they all arise they have beaten each other. (50) Men they that are spearing this you all see this round road it is a very smooth road. (51) But oh it would be like stone spread-out the ground would be very smooth. (52) Oh! the sticks are about this long and here one extends out (53) and moccasin sole leather he would strip they would be this wide they call them skins-attached-on-the-side that (lying) big spear one it extends out (54) now, then this stick it is this large and all it is wrapped buckskin (55) early (morning) yet it is then he would be going man (56) he would carry the sticks across the shoulder gamespear (57) and there he would stand man alone he that is sliding the sticks (58) and finally it becomes many all they would come to the outskirts men (59) at the end of the spear ground they would crowd (bunch) there men about thirty (60) also this end of the spear ground (61) also they Weltfish, Caddoan Texts 45 raki pi'ta (62) he Isrrawa rtki iwesirakuwaixtartt iwesirahaktd'raxra he aski tawiris hawd tritira (63) nawahe sttika'stspa he tira'riki he titaxwirawartt (64) he apats sttihaktarawartt he sttaruxwawa-rtt tristrtxkuruxractsikstawi' (65) awe.sttihaktara'wart he wesituxrackawiiustt (66) he i.sirawarizki rusltiwa.hat asLttiraruat (67) iwesirahaktarawa'rika heirru sitiwartt kettsi hetihe sirawa'riki' (68) he hawd rihe rusttihaktu.tsit rusikakeerihucku' kskiksa-ptts adku tawiksa-ptts rakuxra'ru'a' (69) nawahk ke.tsi triwestrexkukaw. tlku heri sLterirutkahu2ra wu' he weratirapiriwertt (70) ktt, aru'sa rawixta.ka rawtrdtsara rawis ukuiku' a kLti ra'p'u (71) araturatkaxtsa aru' ttrdtke.a (72) hawa ke'tsi piraskk tira-ku. ptkucsaktta atixkarutsi-hu tsvspatsawi'u u'.kaa he kararatehdtat (73) hawk ati-rapat pttkuisakLta. are bunched there men (62) and those two when they are going to spear those sticks they have and one gamewheel (circle) also he would have. (63) Now, then they would run and this one (standing) then he would roll it (64) and both they two would throw and they would each have standing two to watch for them (65) when they two have thrown the sticks and when the two sticks have stopped (66) then those two (standing) they would go there they would carry them (67) when they two have thrown the sticks thereupon they two stay there (stand) but the others those two (standing) (68) and also those they would pick the sticks up there aren't just the two six perhaps eight there would number. (69) Now then, but the one that is being beaten then they would go after his stakes again and again and the pile of stakes would be this high. (70) including horses blankets shawls leggings and all possessions (goods) (71) the dust would arise then it would become night. (72) also then, boy this (sitting) boy's spear game they would be setting them down upon (stakes) earrings. Oh, it wasn't altogether straight, (73) also they would fight boy's spear game. SPEAR GAMES AND PLUM SEED GAMES. (Free translation.) The spear ground lay on the outskirts of the mud-lodge village. There were several kinds of game spears that I saw, one called "flat-across"(?) or "throwing-in-sticks", and another called "twoupon-the-end". These latter were used by boys and young men, while the "flat-across" spear was used by mature men. In addition to these two varieties of spear game, women of about my age play another type of gambling game. There is a blanket spread upon 46 Publications, American Ethnological Society Vol. XVII the ground and four women sit upon it, two at each end. At one end are the two players and at the other are the two scorekeepers. The position of the two players is called "they-two-sitting-on" and the position of the scorekeepers, "they two-sitting facingeach-other". Between the scorekeepers are the scoring sticks, and near the players is the basket. Each of the players has six seeds (plum seeds). One of the players says, "First you two (player and scorekeeper of the opposite side) are going to play." Then each of the two members of this team will contribute three seeds and the active player, when the six have been put into the basket, takes them out and rubs them all for luck. Then she puts them back in the basket and bounces it once and five of the seeds turn with the unmarked face upward, making "five-on-unmarked-sidescore". If, on the other hand, one of the seeds turns on the unmarked side and the rest on the marked side, we call it "five-onthe-marked-side-score". Both these count six and the winner of such a score would get six sticks to her credit. There are eighty score sticks in all. The seeds had supernatural power and sometimes when one lost continuously it seemed as if the seeds did it for spite. Sometimes, when the player would get a score of all seeds facing one way she would say, "Partner, I have made the big count." Then the scorekeeper of the winning side would take over five sticks, then five more and so on until she had taken over forty. Again if a score of five-on-one-side were made the player would say to her partner, "It is stuck," and she would take over six sticks. It sometimes happened, however, that a player won the big score twice in succession and in that case she would have defeated her opponent. Then the sticks would be gathered together for the next set to be played. The one that had lost would ask her partner to take the player's seat. Then each of them would put in three seeds and the play would proceed. The loser pays off, by giving over the stakes to the winner. The new player turns the basket over and pours the seeds out onto the ground rubbing them around for luck. If this player is also unlucky, she too will lose and there will be a big pile of stakes for the winning side. Then a prudent player who is winning in this way will stop playing at the height of her success saying, "Now let's not play any more." At this the losers would sit there with downcast faces. And now they would get up to go for they have played out the game. At the men's spearing grounds there was a hard smooth track which ran around in a circle; in this path the ground was as hard and smooth as stone pavement. The big men's spears were about five feet long; (they had one prong, a cross stick in the middle and another toward the end). Buckskin straps were wrapped around the stick. It was not unusual for a man to go down to the game grounds very early in the morning and to throw and slide his sticks about by himself for practise. Gradually others would join him Weltfish, Caddoan Texts until there were about thirty men gathered at each end of the game grounds. Two of the men played at a time and at a given signal the hoop was thrown and they would run and throw their spears at it. Each player would have two seconds and when the sticks have stopped, the seconds would go to where they lay and measure them. Then these were replaced by two more players and so on, as many as six or eight participating in any one game. When one would lose, he sent someone to get his blanket or whatever his bet may have been. The prizes included horses, blankets, shawls, and leggings, and all sorts of property. The game would continue until nightfall, and the players would have played so long and so strenuously that the dust would rise all about the game ground. There was also the boy's spear game which was similarly played, in which they would have things like earrings for the stakes. The boys' didn't conduct their game in such an orderly manner. Sometimes they would fight over the results of the game. iWOODEN BOWL. rakara1ki (1) rakcarettsaxriks he tirdra ku rakarakic he rixwakiaihu rakuhaparuitstaku rakiihapi rakuhaktrikispatsawi (2) heru sttirihdktakustt ru'tri irapaitsawi h~.u akutite'hat (3) heru sttixrakukatsise'rtt heru tutsia kataretskau (4) tird4kawa he ikarikat rirutikatsdkust'ttt (5) he rahiri tuxratawu tsiru trahdkipa ra e kukarerirdkasls he ra-hiri rikurirate'.hat rahatawi (6) nacwa he hawd ukttahdxrtri ruruxre.rtt tuxra'a retslpzrus (7) he werixwakia hu tipakstarukttakusta (8) he kttu' ruxre'rt rukaresakurihvt tsi tawit ukuxurutstckura'ru (9) he weruriprixrlt heru iretska ta he tittaku kustrirri witku (1) Indian bowl then this thing (way) sitting bowl then they call to have a wood-hump on a tree a tree that has a knot (2) then they would take that wood off there where the knot is oh it would be this big. (3) Then they would cut the wood nicely then one does a sharp hatchet (4) this wood on it (handle) and in the middle one would start chipping (5) and finally she makes a hole while the wood is damp and it is not hard ~ and finally it is this big the hole. (6) Now then also on top she fixed it she did it. crooked knife (7) and they called it "there-are-headson-top" (carved projecting handle at the rim) (8) and entirely she fixes it, it was not one day but three probably it was that many days. (9) And when it was very smooth then was on that end then right here they are saving it (10) for 48 Publications, American Ethnological Society Vol. X VII (10) rakuhapatsawi trittxwakidahu rakupakstarukttaku awte sa'a rakarapakstaruzkttaku (11) he wesittxrehats he kittu wetuxre werurakuparixrtt heru sitiriraxkUtsixru (12) a sittxre'hats ru'kdre'rihvt tsi rakukariu. it wood to stick up that's what they call heads-on-top it would be named plate-heads-on-top (the projection on this kind was toothed at the top) (11) and when they finish then entirely it is good when it is made smooth then they would grease it. (12) and they would finish it it was not the the only one but there would be many. WOODEN BOWL. (Free translation.) A wooden bowl is made by first cutting the knot from a tree. The knot selected depends upon the size of the bowl to be made. A sharp hatchet is used to whittle around the knot. While the knot is green a hole can be made more readily than when it begins to dry and harden. After the hole is of the required size thehandle on the rim is carved with a crooked knife. This little projection is called heads-on-top. It takes from one to three days to make a bowl. After the carving is done, it is scraped and polished until it is a beautiful bowl. Then the bowl is well-greased. Several bowls are made at the same time. 7. MORTAR. kttu'tu' (1) heru tihdpirit tdixtsalku takr6rakutua takuricakztiat he tilkat (2) heru tutsia tl.taku riakutiraawiu heri tikat (3) ruiriatestiuku aturasahuriwtts ruriatiraklxtsawi (4) he wetuxrakukdtsise hetaku heru titsia atuxtsawu (5) heru titsia urutkl'tsu he ti te raxpu he ikarikat ttrttpdru'tsu (6) heru lrirdakuhutta heru ritutsteradhawu ru (1) Then one fells a tree elm so big: (1 foot) it is this long: (2 feet) and one cuts it. (2) Then one does right here so far (long) there one cuts it (3) one would make the foot the foot would be left that's where it is to stick-upright. (4) And the stick would be cut nicely there. Then one does one would stick it upright. (5) Then one does watery mud and one places it around and in the middle one puts coals. (6) Then where the wind would come from then dip it over that way there's where it gets blown. (7) And one has a shell (oyster) Weltfish, Caddoan Texts 49 rzattxwaruri'hu (7) he wetirklu tskdap'rus he tirttparaxkdra wu he tariru tuitsia tskap'rus rakurizktawe.hu (8) he hawa tstu rutiraxkacwartt he. tstu hawa ruterikataweusL'tLt aeke.tsi tarikatawidahu (9) he tstu rutirtparaxkawartt he taru tutsia rakurttparaxkatawe.ru-ahaku (10) he tstu ruterikdtaweust'ttt heru tuxrikaru he ktu'. ruturaseertt (11) he hawd rutihuwrutkttstt.wa irahurutstasa (12) he riruxrarira'a kardassirikuritstaa kardasitdrarl.tdara (13) heru titsia rizk.su attxkawttsat. and one empties the coals and thereupon one does shell for scraping with it (8) and also again one places them in and again also one proceeds to scrape with it then just one keeps on scraping it. (9) And again one places the coals in and thus one does to keep the coals scattered evenly around (10) and again one would proceed to scrape then one cleans it and all one would fix the foot (11) and also one would take the wet mud off that mud lying on it (12) and one's purpose for it not to become burned for it not to burn up. (13) Then they do corn they would grind. MORTAR. (Free translation.) An elm of a suitable size is cut down. This should be about a foot in diameter and two feet long. The small end would be whittled down to a point by means of which the mortar was stuck upright into the ground. This end of the stump was carefully and evenly whittled. Then at the other end of the stump wet mud would be placed around the edge to prevent the rim from burning. Hot coals are placed upon it in the middle and the top leaned toward the direction from which the wind was coming to fan the coals. The coals are then removed and the burnt surface is scraped with an oyster shell. After the charred wood is scraped away the pit is deepened by again placing hot coals inside, removing them when they have burned into the log and then scraping again with the oyster shell. While the hot coals are inside one must be careful to keep them evenly scattered about so that they do not burn the surface too unevenly. After the final scraping of the inside, the foot is scraped and smoothed and the wet mud which was placed around the rim at the mouth to keep the edge from burning, is removed. Now corn can be ground in the mortar. 50 Publications, American Ethnological Society Vol. XVII 8. THE PESTLE. ikskcwitsaku (1) heru tiriwaki n wa iksklcdwtsaku (2) heru sttirihaktasptat rakukdhuraru.ta he hiru tuxraktsd ihe tatarapaki&ahu tskdrus (3) heru'?rhakapdtstihuruku trirahaikurdrivwi her'u risttirrukat (4) he hawa ti-taku Irirakuwitskaa kustutsid'hvt he tihakitawa rakuhakdriu (5) heru sitzriwirit asLtixrertt tittakuz iriakutiat he wesiririksenrtt werutipartxrtt (6) heru trirapaksitsaku ruksd8karq ruxrdrira'ru kararakukaas (7) heru rutsia aretaruitsu heru rirdxkiwi heru teritaiwa tskdaprus he weruritksparixrtt riwetlhikste-hats. (1) Then they would say, "Now the pestle." (2) Then they would look for a stick there is a thicket extending and there would be a stick (tree) standing - we call it post-oak. (3) Then one (tree) that has a large body the bottom of the tree then that's where they would cut it (4) and also right here where one would want to hold it and there would be limbs a great many (wood) (5) then they would fell it they would fix it here it would be this long and when they have fixed it it would be very smooth. (6) Then right where the head is (sitting) there were many sticks one's purpose is for it not burst. (7)Then she does she would build a fire then she roasts it then one would rub it oyster-shell and now the pestle is very smooth. Now she has finished the pestle. THE PESTLE. (Free translation.) The pestle is made of the trunk of a post-oak. This is cut low near the roots so that the grain of the roots will be in the knob end. A tree with many limbs is preferable because such a tree is sturdy and can stand the strain of the pounding. The wood is seasoned by roasting it in the fire and it is then finished off by scraping with an oyster shell. When it is finished the pestle is very smooth. 9. HORN SPOONS taraha'riki (1) he hawa rute-pa-riktara he wetitaruts he ti'pakritkAtauts ri iratcru.tsi (2) heru rntutpiu Lrirtrrihuru rakutkatasa he tirtpara(1)And also one would bring horns and there would be a fire and the horn would be laid against it there where the fire is. (2) Then it would be facing that way the large end when it lay against (the fireplace) and she places the coals Weltfish, Caddoan Texts 51 tsahuraxwi-hu (3) iwerararitdaara part'ku hakukakikasLs a kWtu tuxrertt he tsiru. irarararitau he teskawi'ttt d rarru. te-waks (4) heru riraparikirisu he rituxtaraixkaru heru tiraxkitsixru a werutipdrtxrnt (5) a ra-hiri ratiriwicku rixkuikariu'ku heru tutsia ateksatdwdawu (6) heru tihaskustt dsta.kis a tirakirru heru tirdtsawu a wetixkarutspdwu rakdra ki he wetiratse'rat (7) heru titsia a tihukawdwwu tdraharizki (7) he ttxrdkawa xt8tstat he tstu rutirarastawu n6wa riwerututsira ru. against (3) when it got hot horn it would not be hard and all she fixes it then while it is warm then place the foot in and simply it is stretched (4) then where the horn is small then make notches there then one greases it - when it is smooth. (5) Then finally there was a pile those making them then one does put holes in the handles (6) then get a string buckskin string and string them then one hangs them up and when they would put things in them bowls then they would gather around. (7) Then one does - one places them in spoons. (8) and when they have finished their meal then again she would string them. Now that's all. HORN SPOONS. (Free translation.) Buffalo horns are placed near the fire with the large ends extending into the coals. The heat softens the horn so that it can be more readily worked. The horn is expanded by pressing the foot on it. The small end is notched, scraped and greased. When several are finished holes are bored into the handles and they are strung on a buckskin string to hang them up by. When bowls of food are placed about for guests a spoon is put in each bowl. After their meal, the spoons are strung and hung up again. TALES. 10. THE SNAKE DEN. (1) ri*triaxratuksta'kaktakuwq.i suku (2) wttiwa ra'ruat he axrakdtaha'ruat rakuxruradrera (3) he hetru axretkd rutki (4) he ta'raxkataat rdtara'kuki (5) he riaxralc k rutki hk axriksktrikahhu (6) wttilt raratsawiktahu taw6dkdtsa'ku (7) h trita'rakta'kuwu (1) Over there where we used to emigrate (e.) (2) there was a row of mountains (q.) and there was a valley (e.) a nice landscape (good ground) (3) and there there was a dwelling snake. (4) And they would go up (hunting) we (plur. incl.) (our people) (5) and there's where lived (e.) snake and they were kind (e.) (6) They are (e.) those that rattle the rattle end. (7) And they travelled that way those living there (sitting). 52 Publications, American Ethnological Society Vol. X VII i-rdwihat (8) he kadwita he trikuxrardvwtxta'kvt e reure'rtt (9) e weaxrawa ku atira kiriklcru tubvt tstesd.ru tatkttststa (10) weraxwdaku isa'sti tstesaru rd.a a raru re wiraxklctu'sa' trititste8sd'ru (11) herl axriwa-ku trjtitska-pa-kts taraxkes dru. rirapartxrit ru.taku'ku (12) ke'tsi tstesarru akararu-rd'hiwa (13) heriweaxrahdtuxka'ku (14) nawa triwewttixhatuxka'ku (15) tste-saru triwewttu.xruri he axrtxwaki wetaktakuwdt iweaxraktakua he ke'tst weaxrahatuxkda'ku (16) heru axriwa ku iratri kdre8sutsia siksa (17) a isa sti axrawttskd kardrakutsartsa.ra (18) ttxwakiahhu s8tku8skuwuttt (19) heru axre'd tstu (20) he axrawakaraxkd'_as a axrakikat ruwttirdtkeba (21) he axrawakut iasti a ihe ira'ri he wltiwaku atira hawt kare sirderipa' tstU weraktakua (22) heru axriwa'ku herurvtsirdru tirdkikat tri-kixrira-wiu he axrtxwaki wetaktakudahu (23) e kettsi iradku heweaxraha tuxkawwittt (24) hk weaxraktaku'hu he weaxraraspe tste'sa'ru rlakukutsi (25) he kuxraxkavts tstesaru he siaxrtxkulttt wLttipkste.sat (26) hk weaxraktakuwu kitu (27) hk axrawa'ku ira'ri atira ruweraxtsa' ka-wita ttpakstesat (28) heru siaxre'ra a siaxrirahi'kat (29) he kuaxru tasittt (30) ra'ru kuwi(8) And the youngest then he ran angrily then he stopped (9) and he said (e.), "Mother, how does she look, the queen, I am going to bite her." (10) Said (e.) his mother, queen if she comes and just a strip of legging flaps about that's the queen." (11) Then she said, those that are poor they are proud and it is fine her clothing, (12) but the queen she won't be welldressed. (13) And he was sitting on that road (e.) (14) Now he was sitting on her path (q.) (15) queen he was waiting there for her (q.) and they said (e.) now they are travelling this way those that are travelling (e.) and yet he was sitting in the path (e.) (16) Then said (e.) his brother, "Dont do that, come here." (17) And his mother wanted (e.) him not to get vicious. (18) "They say they will kill you." (19) Then he came (e.) back (20) and he cried out (e.) then he wept (e.) way until night came on. (21) Then said (e.) his father and also his brother, -said (q.), "Mother, again don't deny him again when they travel this way." (22) Then she said, "That is all this his crying." It was such a long time and they said (e.), "Now they are travelling this way." (33) - But that one then he sat down on the path (e.) (24) and when they came travelling (e.) then he looked for (e.) the queen to bite. (25) Then he did bite the queen. Then they killed him (e.) his head was pegged to the ground (q.) (26) and they were travelling (e.) all. (27) Then said (e.) his brother, "Mother, there he lies (e.) the youngest his head is pegged." (28) Then they brought him and they took him inside (e.) (29) and something happened (e.) (30) just it seemed the ground was Weltfish, Caddoan Texts 53 tihurasa-rtsasa (31) he axra'ru tttkaxtsakdwiruLtt (32) he ke. tsi tiweaxra'sa wltuxra isa.sti a ia'sti a irdari (33) he weaxrararrawitaraxkisa wesiaxrixrahiu.ruku (34) Lrickuruxrirawiu hk axratdpats hk axraktsiki. ta hk r'ru. axrikdwari ku. karawitutsiks (35) hkru axriwa-ku isa-sti hawd Lrikare'svtsia (36) he axrawdaku we hawa taktakuwd' (37) hawa hk weaxrawakaraxlk'as (38) tstu hd.wa heru axriwd'ku atira tatku tststa tskapdakcts (39) he tsti sikarari-kuku.ttt ltktutsl tska'pd'kts (40) iweaxraktakc4wa`' wtikari. tsadxriks (41) iweraxrdtuxka'ku istu (42) he ketsi pa.ta rakukitawi (43) hk tihe takc raru kuruxre.a tri rahaturdtse.hat (44) karawtte hatuxka iweaxrakaku weaxrkxruri. tstesdaru (45) hehe axritpaksastawitit ari.sa (46) kttzu axrtxpakskttskahuikaru herI ketsi weaxraraxwib he ketsi axrahatlixkasa e kiEt weaxraratsariwisat wewtttsakiir.sat tweaxraat istu iasti (47) hiri axri-sa kltt kuwti paksta kdskate hat pakuxti kuxraxpaxratsdahis (48) heru axrwa'ku ihe id-sti ihe ird.ri kakatatszks Lstu rakuwktsikuktdra (49) he Wstu. rusiaxrirArah~.kat he' axraratsawakta kiwLtur'tpdkus (50) e rihe- wewttlrak4da siaxritastiku rahl'ri ruwtttsakuxru.kitau.kvt (51) he axratapats nawa up in the air (q.) (31) and just (e.) dust shot forth in places (32) - but here he was lying (e.) they did it (q.) his mother and his father and his brother. (33) And they all got very busy (e.) in their making it spoiled (e.) (34) It was a certain amount of time and he moved (e.) and he came back to life and thereupon he went about inside (e.) there seemed to be nothing the matter with him (q.) (35) then said (e.) his mother, "Again don't ever do that." (36) Then she said (e.) now again they are travelling this way." (37) Again and he was crying profusely (e.). (38) Again also then he said (e.) "Mother, I am going to bite the poor woman, (39) and again they do not kill me if I bite the poor woman." They were travelling that way (e.) there were many (q.) people. (41) He was in the road (e.) again (42).- But man who was mounted (43) and this other way just he came on the edge of the road (44) he didn't come on the path (q.) as he sat upon it (e.) he was waiting for (e.) the queen (45) instead his head was stepped on (e.) by it horse. (46) All he mashed up the head entirely (e.) and then they went (e.) - but he was lying on the path (e.) and all after they had passed on (e.) and the sun had gone down (q.) he was going there again his father (47) here he was lying (e.) entirely his head was (mashed) dry-meat-wide (q.) long ago his blood had dried. (48) Then said (e.) - his father - his brother, "I don't think again for him to become alive." (49) And again they took him inside (e.) and they rattled (e.) it was like gourds. (q.) (50) And this time it was a long time (q.) they were working on him (e.) 5 54 Publications, American Ethnological Society Vol. XVII hu... pttku tiraraku wit' ra'ltks pttku siaxrLxkuwuttt (52) he Lstu taxksik.ta (53) wituksurdxrtse d ta'raktakuwu heri tarutsttkaxtsd.kawa (54) tsiru ti'rasa kariki he he tsiru rkehuraxku (55) tsiru- kuxrahaturdarat. finally the sun was up on top (it was noon) (51) and he moved (e.). Now you see, twice this it is true (q.) twice he was killed (e.) (52) and again he became alive (e.) (53)itwasanoted place (q.) and they would travel then there would be dust shooting forth in places. Yet this-sun-standing (today) - yet the ground is there (55) yet the road is there. THE SNAKE DEN. (Free translation.) Among the mountains and plains, where our people travelled during the hunting season, at a certain place there was a rattle snake den. Our people considered them harmless. On one of their hunts they came that way. The youngest of the snake family who lived in that den was feeling vicious. As he ran furiously along the road he stopped his mother and asked her what the queen looked like as she was the one he intended to bite. His mother answered that the queen wore leggings that flapped carelessly about and that she was not at all well-dressed. The poor women were proud and wore their best clothes so that they appeared beautifully dressed. When the hunting party approached, all the snakes ran away except the young snake who stayed in the road waiting to bite the queen. His brother and his mother tried to dissuade him from his purpose warning him that he would be killed. He cried so long and bitterly at being forbidden to do what he wanted, that his father and his brother asked the mother to permit him to do what he had in mind. The mother finally consented and the next time the hunting party was approaching the young snake waited in the road and bit the queen. And so he was killed and his head pegged to the ground. When the party had passed on his brother told their mother that their youngest brother was lying out in the road with his head pegged to the ground. Then they brought him into the den. Suddenly something strange began to happen. There was a mysterious upheaval of the ground and dust shot forth in many places about the dead snake. His mother, father, and brother had caused this to happen and they now redoubled their efforts until after some time the snake began to move. Then he was fully revived and walked about the cave as if nothing had happened. His mother scolded him and warned him not to do that again. This time when the hunting party was approaching he again cried Weltfish, Caddoan Texts 55 loud and long and said he was going to bite that good-for-nothing queen and that they were not going to kill him. The hunting party was very large and was preceded by a man on horseback who rode along the edge of the path so that the snake who lay there in wait was trampled by the horse until his head was completely mutilated. The people passed on and left him lying on the road. After sunset his father came down the road again and found him with his head mashed completely flat and'the blood dried up. When he saw his condition his father told the family that he doubted whether he could be brought back to life again. They took him into the den and rattled so that it sounded just like the rattling of gourds. They had to work a long time over the body and it was not until noon the next day that he began to move again. This story is a really true story. The snake was killed twice and twice he was brought back to life again. The place is still there and when we would pass it in our travels, there would be dust shooting out of the ground in places. To this day the road and the den are still there. 11. RABBIT AND TURTLE RACE. (1) titaku wttixwaki tMrapidasta (2) hru axrqri waki sitarapialst&a tsas a pdrus (3) he take triki.rara' _ihe itsas (4) a tihe. taku parus k1tara' (5) hkru axrtriwaki u.kaa (6) her, axriwa ki itsas (7) pi.ra'u wLttruxwihat tawit (8) hkru axriwa'ku kurahis ra'u (9) heru axriwa-ku asku rueraxtaku tasaxkasdasta (10) hawa su'huri asku (11) hawa. suhuri asku td'wLt (12) nawa a- kurahus ra'i kski-tiks heri axriwakui itsas (13) asku'u, wittxrar&u kawLkls (14) rihuksi. sitttrap'.asata he wltiretkurtststa (15) hkru awrxwa.ku kurahis ra'u werikuravxta'u he. wLtttkavts (16) heru rihira. hawu (1) Here they said (q.) they are going to race (2) Then they said (e.) they are going to race turtle and rabbit. (3) And these here those that belong to - turtle (4) and these others rabbit belong to him. (5) Then they said (e.), oh, (6) Then said (e.) turtle, (7) (children he had (sitting) (q.) three (8) Then said (e.) the old man himself (9) then he said (e.), "One over there you are going to lie in (ditch) (10) also this side one, (11) also this side one three (12) now then old man himself four." Then said (e.) turtle (13) the same kind they had them spears (14) "Just as we go racing then I am going to hide." (lie down among) (15) Then said (e.) old man himself, "When he beats me then I will lie myself down among (16) then on the other side also you must be 5* 56 Publications, American Ethnological Society Vol. XVII wetsat (17) he tihe raiki hawd triru'ta riria ritasat kitu (18) dsiaxrerrauxt'u pd'rus trikuaxra-rd4ru pa'rus a- axri'rakauwittt &daxrirrake'. going (17) and this other one also he must do that. Let them carry on like that all." (18) Then they beat (e.) rabbit. (19) The ones that are his (e) rabbit then they killed them (e.) they killed them in the attack (e.). RABBIT AND TURTLE RACE. (Free translation.) The turtle and the rabbit were to have a race. The turtle had a number of people on his side and the rabbit a number on his side. The turtle had three children and he said to them, "One of you lie over here in this ditch, another in this ditch further along the road, and a third one in another ditch still further along the way. (Each of the turtles had the same kind of spear). The father planned to start off the race and when he was outrun by the rabbit, he would hide in the nearest ditch and his first child would come out and take his place, then the other two in succession. By playing the race in relays in this manner they beat the rabbit and so they attacked all the rabbit's people and killed them. 12. THE TURTLE, THE BISONS, AND THE FOX. (1) titaku ihe kiwi-ku hiru witiat witiki'tsuhat (2) he hiru axrzhuckatakc itsa's heri axriwa-ku atipat kukstdhu'at (3) a axrawdaku ruhkrera kuse rdhu'iat hawa hirt asku axre a axrawd ku atipat kukstahu.at axrawadku ruherera kuse'rdhu.at (4) heru axrzwd ku ruhk.re'ra kuserdchu'at (5) kskiktfks triwetuxra&ru triweru'tttsira.ru axrd'hu (6) he tstu axrawa ku atipat kukstahuiat heru axriwdaku axra'ku na'wan raktilki (7) kiwik tLriwe witiwadku (8) heru axriwa'(1) Here there was a bison. Here he went (q.) there was a stream (q.) (2) and here there was sitting on the bank (e.) a turtle. Then he said (e.) "Grandpa, take me across." (3) Then he replied, (e.) "Another one is coming he will take you across." Again there one was coming (e.), he said (e.), "Grandpa, take me across," He said, (e.) "Another one is coming he will take you across." he replied, (e.) "Another one is coming, he will take you across." (5) Four that many there were that's all that came (e.) (6) and again he said (e.), "Grandpa, take me across." Then he answered, that one (sitting) (e.) "All right grandson." (7) Bison that is what he said (q.) (8) Then he said (e.), "Where are you going to Weltfish, Caddoan Texts 57 ku k iru raskvsta (9) a axrawd-ku kuksikltaw.ittt (10) heru axriwa'ku ltsa's kasuxtditkri a- tskutakar&'hat (11) hru axriwa'ku etu. suksku plkstri he axriwaku itsaas 8sk. ka a tskuwwihai (12) hkru axriwa'ku etu. sukski askirtktd-ttri (13) a axrawdaku 8su'rvtku'kvt a. tskuhurvtckdwart (14) he axrawa1ku kiwz'ku kiruwtsturasi.kvsta rakti'ki (15) hkru axriwa'ku atipat tatttska ratkuka'ata trita'ku (16) heru axriwa'kc kiwi.ku herurvtsiradu heru axrahu.kat heru kawihtrl he axraxktruspaktd'hu axrakiruspdktdahu (17) heru axriwa-ku raktliki ktrikerd'sa (18) a axrawadku ika'ri rakuiruxku atixraxkatawirdha1ku (19) ti.tt rtkIstaxkatdw.s8u heru. aki kvtarauxtawaxri (20) heru axrurahiwtts he we'axrraku'tu ra'ru ttririrwttsat (21) he axrawii.hat heru axrikawa'tat (22) heri tar&' axriat wttiraspe' taku rixkutkuwawa'ra'u hkru axreIa klwaku (23) heru axriwa'ku tira8sa- taraha kuatstxkuw4wartt (24) heru axriwa'ku tirdriki kkdtsirawi wu trlru taw. ata herikura' (25) he axra'wi.at itsa's karartrz{ a-axrawiaxkdtaukat kara rtri (26) he tihk ra'rizk a'axrawi.at (27) hel ihe ira'riki ihe are'wt.at (28) rarn wtte'wTkau.kvt ketstikvtsu'u (29) rid. kuaxra' kiwaku hk siaxrakuwd'waru sit." (9) Then he said (e.) "Mount me!" (10) Then replied (e.) turtle, "You might shake your back, and you would throw me off." (11) Then he answered, "Well, sit on the head." Then he said (e.) turtle, "If you drink then you would throw into the water." (12) Then he answered, (e.) "Well, sit on the ankle." (hollow back of ankle knuckles.) (13) Then he said (e.), "If you go in the mud then you would press me into the mud." (14) Then replied (e.) bison, "Where are you going to sit then, grandson." (15)Then he said (e.) "Grandpa, I want to go inside right here." (16) Then said (e.) bison, "All right." Then he went in (e.) and inside then he was smacking his jaws (e.) and he was smacking his jaws (e.). (17) Then he said (e.), "Grandson, what are you eating?" (18) Then he replied (e.) "Grandma, when you have, she would parch (19) they are parched corn." Then but he was doing it just for spite. (20) Then it showed and it was dying (e.) just he got him there. (21) And he fell down (e.) then he came out (e.) (22) Then there he went (e.) he was looking for (q.) someone to butcher for him. Then came (e.) a fox. (23) Then he said (e.), "Here lies buffalo, let's butcher it." (24) Then said (e.) this one (standing), "Let's go jumping, the one that jumps over it then it is his." (25) and he jumped (e.) turtle against stomach he would jump against (e.) against the stomach. (26) and the other one (standing) he jumped (e.). (27) And that other that one (standing) he jumped. (28) just he jumped on (e.) way beyond (29) it became his (e.) fox and they butchered (e.) (30) and then 58 Publications, American Ethnological Society Vol. X VII (30) he wesiaxrarare'.hats he werutstaki sa-ri kiwaku irihewekira.'*u (31) he axrawd'ku tririhuksu sukspdtpa'a heru axriwa-ku kiwaku tsiru kesuxraratsikst& kisatski (32) he pi'ra')u tti-taktsirasa he rtxrdokawa'ats (33) heru axriat he ketsi tira-riki itsas he axrarariwust'ttt iri.axrak.ttsuhat (34) he reha-kawi.at heri axrarariwu kisatski (35) hk axra-wttsa. kiwaku a plirra'u he ke'tsi itsas werehu.kttakEu Lriaxrarustsi klsatski (36) ke'tsi kiwaku a pira'u kuxrtxp&tpa'a (37) he axrrraspextsittt heru axrera herittsartstah_~u kiwaku (38) ihe wewtti tsarisa ri he weaxrahukatac'isat he kttskat kuxruxra.e'rtt kutt'u kttskat kurakuru-tsi (39) he ke'tsi axraratsa he axrawa'ku kiwaku weretkuwuttt (40) he' axrawihau'.kat a'ki wekuwttihuz'xkuwuttt (41) heru axrura4riwts tskire.tatu axruxraru.tsaa (42) ketsi itsas wite'wasku (43) heru axrtriwa-ku pivra'u atias wetuxke kawa'wa'rtt he werunrtpawa.ru.tsa'a. they finished it (e.) then he was getting stingy fox now it was his (31) and he said (e.), "That only blood you must eat." Then said (e.) fox, "Wait, watch them! meat, (32) then children I will lead them here and they eat." (33) Then he went (e.) - but this (standing) turtle then be began to carry them where the stream was (34) and where the bank was there he was carrying them (e.) meat. (35) And he arrived (e.) fox and children - but turtle he was sitting on top where they were lying (e.) meat. (36) But fox and children they ate the blood (37) and they began looking for it (e.) then he came there (e.) and his anger had spoiled him (he was anger-spoiled) fox (38) and he was getting angry (q.) and when he got to the bank then in the water he saw it looked like in the water they were (39) - but they were hanging (e.) then said (e.) fox, "I'll kill him." (40) Then he jumped into the water (e.) and here, he had killed himself by drowning (q.) (41) Then there appeared (e.) the contents of the intestines they came to the top (e.) (42) but turtle he was laughing. (43) Then said (e.) children, (pups), "Our father, he has shuffled his fire about and then the coals came up. THE TURTLE, THE BISONS, AND THE FOX. (Free translation.) There was a turtle sitting on the bank of a stream. Presently a bison came along and the turtle said to him, "Grandpa, take me across." The bison replied, "There's another bison coming along and he'll take you." Then he asked the next bison that came along and he got the same answer, and then the next, but the fourth bison consented to carry him over. Then the bison asked the turtle where he was going to sit and told him to climb up on his back. The turtle answered, "You might wiggle the skin of your back Weltfish, Caddoan Texts 59 and throw me off." "Well, then sit on my head" said the bison, but the turtle again objected saying, "If you were to take a drink you would throw me into the water." "Well then, sit on my ankle", said the bison. "If we passed a muddy place, you might trample me into the mud." Then the bison asked, "Where are you going to sit, grandson?" "I want to go inside of you right through here." The bison consented and he went inside. There he sat smacking his jaws and when the bison asked him what he was eating he answered that it was some parched corn that his grandmother had made for him. But he was really eating the buffalo's internal organs. The buffalo got weaker and weaker and barely succeeded in getting to the other side of the stream when he fell down dead. Then the turtle came out and began to look around for someone who could help him butcher the buffalo he had killed. Soon a fox came along and he said, "Here's a buffalo, let's butcher it." The fox replied, "Let's have a jumping contest to see which of us is to own the buffalo. The one that jumps right over the buffalo will be the owner." Then the turtle jumped and landed right on the buffalo's stomach. When the fox jumped he cleared the buffalo easily landing on the other side by a wide margin. And so the buffalo belonged to the fox.. As they were butchering the fox began to get more and more greedy and finally he said to the turtle, "For your share you will eat only the blood." Then he left the turtle to watch the meat for him saying, "Wait and watch the meat for me while I get the children so that they can eat some, too." Meanwhile the turtle took the meat and carried it to the bank of the streamwherehe hung it over the water on a limb. The meat was reflected in the water and the turtle sat upon the reflection. When the fox got back he and his pups began to eat the blood and then looked about for the meat. When he got to the bank of the stream he thought he saw the meat in the water with the turtle sitting on top, and he was so infuriated that he wanted to kill the turtle. So he jumped into the water and was drowned. The contents of his intestines floated to the surface. The turtle only laughed at the fox's misfortune. The fox-pups thought that their father had stirred up the turtle's fire and that the coals were coming to the surface. 13. LONG-TOOTHED-BABY. pirdaxkeats (1) a pire-tsaxriks slwtt~.ku (2) tsdpat a pa.ta tskara siwLte kariku (3) he ira'-k tsapat axratskrzlku he pi'ta axraparesat (4) he tsapat (1) And a human child there lived two (q.). (2) Woman and man alone they two had a dwelling (q.) (3) and that (sitting) woman she was pregnant (e.) and man he went hunting (e). 60 Publications, American Ethnological Society Vol. X VII ruaxrikd'ku (5) tsiru iwerarat pa'ta he hawd rikuixrutasittt sikuxrtxkuwutit tsapat (6) hk kuxru'ta hk kuxrtxkdraxka.stt he pira'& kuxrirurwa hk kuruxraru'tsia he kuruxriukdtawu (7) he pita axrawi'tsa' he tsapat hiru axri.sa pira'u kuxriru"wa he hiru axr u' kata (8) akaa pita Ltrweaxraki'kat heru axririt pira'u (9) a witiaxruturikdtauts (10) heruz weaxra td pi.ta weaxrawttska' ri'kura'rutuhu.rat (11) iwera-rat pi'ta e hawd Ltriruaxrutsia axrakuwutika tdraha axraexraru'waxra (lla) he riru axrzexruikusittt pi.ra'u ata'rexraxkZparutku he tare.tu' (lib) aki iraxtsa tsapat pi'ra'~u isirgruruwaxra (lc) aki astaxkawi') sikute'rurawiha'i (1d) heru axrutsia tsi iweaxraparkspari he taruturikdtasa (12) pi'ra't hetsi weaxra ckust.us wekuwttutstakdarusu (13) heru axrekaru pi-ta kaxta' tsiri wtti'pi'ta karawtti'kurahus (14) heru axriwLtsk4 pi'ta tacku rikuru-atsirihziwari (15) kuru'strakitawi' rihuiraketsa ra ira-ku tksi triwekukuxrihu'rat (16) hk rahtri hawd tritaru.ta raxkuhirahat (17) hk ketsi triru'tsiks&ahu (18) tsiru iraku' tksi trtkucrakutu'a he tttiraktara (19) a sLtrxkutstirdkaru'ku heru axriwa-ku (4) And woman she stayed inside (e.) (5) Yet while he had gone man then again that happened they killed her woman. (6) And someone did it - they cut open her stomach and baby he took it out of her and someone did thus: he hung it up. (7) And man he came home (e.) and woman here she lay (e.) child someone had taken out of her and here it is hung up (e.) (8) Oh, man he proceeded to cry (e.) then he picked it up (e.) baby (9) and he put it next to his hip (e.). (10) Then when he had gone man he thought (e.) I'll just wander off! (11) When he had gone man then also this is what he proceeded to do he killed (e.) a buffalo he took the udder off (e.). (lla) And then he proceeded to nurse him (e.) the baby, he would make the nipples wet (e.) and he would nurse (e.). ( lb) Andhere that there (lying) woman baby she that they took it from (1 l) and here afterbirth they threw it in the water. (lid) Then he would do so whenhe went hunting (e.) and he would have it next to his hip (12) baby then he knew how to sit up (e.) he was so very large (plump) (q.) (13) then he built a dwelling man little grass house yet he was a man (q.) he was not an old man. (14) Then he thought (e.) man right here let us make it our permanent habitation (15) I will depend upon it until the time when he grows up that one Maxie1 he was about that tall. (16) and finally also that is what he did when he would leave him alone (e.). (17) But then that was the custom (18) yet that Maxie1 when he was like that then he would have a bow (19) and they made The informant refers to her little grandson, Maxie, who was standing next to her. She intends to indicate that the child was about three years old. Weltfish, Caddoan Texts 61 pi'raski atlias titaku tawdtsausuiku pi'raski (20) (axruxrexki iasti) werasexkua heru taxwa'ku aas we.ta' wetdatuxta (21) hkru axriwa ku piraski atlias tirakiitsuhat a raru te-w'hurahats (22) hkru axriwitska ihe kurahus he axrawa'ku heru rutsira-u ke'Etu' piraski witiwa ku ira'ri stdtta (23) titriaxru'tari pi'ta ru.kuraxku'ta hetaxwttska siti'ku (24) hewete.ra' hkritaxwavku we'ta' (25) he pi'ta wekuxrukstdtawe raxkute'rtt (26) he tira-ki ihe kuruksawaki tirehIrakesats suhuri kuxrihu.rat tihurake ats kuriksawaki (27) heru axriwa.kl pi.ta kira katsitsur'rukvt a axrawdaku pi-raski ruwstwttitatirihu'rat (28) pimta ruaxrire'tskistahz.kat heru axrikdlat hkru axriwa'ku pa.ta kirakustutsu'rukevt (29) dwete'ra' heru taxwa'ku aas tikd-ku tstaahe axrakuksta'kut (30) a axra wihau kvt a karaaxre.witsa' (31) heru axriwa'ku pi'raski atias kuka-kiratku-ttara kak~.ra1kuiwitsa (32) hkru axriwacku kurahusa'u nawa etsz.ru kirdkukustutsihurahurru (33) heru axriwa-ku kurahusa'u tsir.. ta tatu-tdarsta (34) hkru axrikuwuttt tdraha heru axriru-wa pa-rurts him bow and arrows. Then said (e.) the boy, "Father right here there usually comes a boy" (20) he meant his (e.) his father. "When you probably would be coming then he says (e.), 'Your father now he is coming now I am going to go."' (21) Then said (e.) the boy, "Father, this stream then just hewoulddisappear." (22) Then thought (e.) - the old man and he said (e.), "Then that's all right because the boy said (q.) brothers we two are. (23) This is what he is doing (e.) man he would go way off (e.) and he knew (e.) they two were there. (24) When he would be coming (e.) and that's what he would say, "Now he is coming." (25) And man there were times when he would see him (e.) (26) And this one - "Wonderful-Bear",1 this one he is tall he was not that tall. (This way was his height.) He is tall "Wonderful-Bear". (27) Then said (e.) the man, "Let's see if we can catch him," and said (e.) the boy "We are the same height." (28) The man then made a bag of intestine (e.) then he went inside (e.) then said (e.) the man, "See if I can catch him." (29) When he would be coming (e.) then he said (e.), "Your father, he is inside." And so nevertheless he ran away (e.) (30) and he jumped in the water (e.) and he didn't come there (e.). (31)Then said (e.) the boy, "Father, I can't do anything he won't come here." (32) Then said (e.) his father, "Now, wait, "See if I can'tfoolhim someway." (33) Then said (e.) hisfather, "I think I will do this: " (34) Then he killed (e.) a buffalo then he took it out (e.) bladder then he proceeded to make She was pointing to her grandson, named Wonderful-Bear, who was about fourteen years old to indicate that the little boy in the story was about half as tall, meaning about six or seven years old. 62 Publications, American Ethnological Society Vol. X VII heru axriru kusttt kurahus (35) kararutsia hu rackuwaruri rahizri rukuwttutstakarusu 4xrawarurihu (36) hkru axriwacku nawa taku rexwitsa (heweaxrarakdasstu weaxrutstare.pha askatski) (37) heru axriwa'ku kdsaxwa'ku wttikHtsixtsaru (38) heru axriwa'ku wesiwtitsuxtsdra'u he tsu.ta (39) isutkakuska pa-rurts (40) hkru axrawa'ku he rawttakaratsu retirdtasta he rawdtakaratsui weaxrda (41) awLtarutsiksawaxtsd pi raski he textarustuhuriutsa awttarutsiksawatsusp'ra rurukvt (42) hk axrawihau'kvt rututsipakstitskurarahvt (43) hk terawiru. tsa pa-rurts iruitkaku karawti.rakut'.tt (44) he siaxrarikatahat pirauxtslri u'kaa axraki'kat (45) d&kaa rawttutsiraski pa.ta a pi.raski rahi-ri wttriruku.tu aki rikvtt' astaxkawi'u (46) hkru axriwa'ku pi.raski irari s awrtdtta (47) heru axriwa'ku kurahus a-kaa kutdtaha (48) he rahi-ri axruhu-rttsaxriksd (49) nawa iwerewa.cku pi.ta weraratsikste'hutu (50) heru axriwa.ku kurahus kusikareraku'.wa (51) nawa iraikc piraaxkeats Lriwe'ti astaxkawi'u (52) a tihe rackit pirettsaxriks (53) heru axriwa'ku kurahus kusikaresaxwd iraxtaixtsaku (54) heru axrawaiku piraaxke ats tstaahe rukc.tstxwa Lri.karariwitslka atias karatslxkuzwara (55) heru siaxriwa he it (e.) old man. (35) the process is to blow in finally it was this large (q.) when he blew into it (e.) (36) Then he said (e.), "Now someone if he comes here," [he had fastened it tight (e.) when he had tied it (e.) sinew] (37) then he said (e.) "You must say, 'let us delouse each other.'" (38) Then he said when you are delousing each other then you must do: (39) Place it on top (of his head) bladder." (40) Then he said (e.) "Suddenly I am going to come." Then suddenly when he came (e.) (41) even when he would do it boy then he would drag him up (e.) even when he would grab his hair. (42) And he jumped into the water (e.) he was still hanging onto the top of his head (43) and it would lift him up bladder that on top (of head) he can't submerge himself (44) and they two took him out (e.) by force "Oh," he cried. (e.) (45) Oh, he kept him there man and boy almost he was frightened to death (q.) and here that's what it was afterbirth. (46) Then said (e.) the boy, "Brothers we two are (q.)" (47) then said (e.) old man, "Oh my, you are my son." (48) Then finally his actions were human (e.) (49) "Good," said the man now he was happy. (50) Then said (e.) the old man, "Don't you two wander off." (51) Now that Long-tooth-baby that was afterbirth (52) and this other one human baby. (53) Then said (e.) old man, "Don't you two wander off that bunch of cottonwood trees." (54) then said Long-tooth-baby, "Nevertheless, let's us two go there where he does not want our father for us two to go." (55) Then they 2 went (e.) and there Weltfish, Caddoan Texts 63 hirm axre-kdrikaku tsussttt (56) h&ru axriwacku tsusttt hi'.. sirettrixwa rakt.ki (57) ruwitiwa ku axke ats atika ti.sirettxwa' (58) he rawLtakardtsu axrawadku tsusttt wesiwttiu'kitskataku a axrakuwutlt piraaxkeats (59) heru axristsitara'ruts piraski ruwttirewwaat axrakV'kat (60) he rawdtakaratsu irvtstdrasa hk kuaxruxra.stttt hk axraikLtskdta' he axraskatdwi'rutitt (61) tsustit a axratarari'ru he hiru tstu' ra axrzku piraaxke'ats rawte'twasku (62) he'tsi tsustit weaxrakut piraaxkEats witiwaru1cksti' wksiaxra.wltspa' (63) dklaa siaxrurai'wd'ti (64) heru axriwa'ku kurahusa'u d'ka'a tatpdkda'hu kurisikare.siwa (65) kurahusa'u axrawa'ku hawa iraxkitsukataww kusikare.si'wa (66) he weaxrdhe-sa hetsaahk axrawa'ku piraaxke.ats a. ruEkststxwa (67) Tril atlas karari-wttska' ratstxkuwara (68) hiru axri kartku he siaxrawihuikitau.kvt (69) ruwttura-hiwits hiru kardaxri. u sirakutd4kahat dxiaxrutastatsatate (70) piraski weaxraki'kat pire'tsaxriks (71) hettsi piraaxkeats wetarawasku (72) rawttakardtsu tirarizki piraaxke'ats stwtititrdktara (73) he axrakartstahtt raru wttikarixraxka'as (74) heru siaxre.wa siaxrawitspa (75) heru axriwaiku kurahusa'u axruxrexku piretsdxriks ku wttixrdsukskikat there was someone living in a house old woman. (56) Then said (e.) old woman, "Hiii, here come my two grandchildren." (57) He at once answered (q.) Long-tooth, "Grandmother, here we two come." (58) Then suddenly said (e.) old woman, - they two were seated at the back (west) and she killed (e.) Long-tooth-baby. (59) Then she hung the kettle over the fire (e.) boy he was looking on (q.) he was crying. (e.) (60) and suddenly that hanging then something happened (e.) and the water boiled (e.) then he pushed against it with his feet (e.) (61) old woman then he scalded her (e.) and here again there he was sitting (e.) Long-tooth-baby there he was laughing (q.) (62) but old woman she was dead (e.). Long-tooth-baby he was wonderful (q.) when they got home (e.) (63) oh, they two were telling about it (e.) (64) Then said (e.) their father, "Oh, I've been saying, 'Don't you two ever go there."' (65) Their father said "Also where the stream bends (e.) don't you two go there." (66) Then when it was morning(e.) "Nevertheless," said (e.) Long-tooth-baby. "Oh, let us two go (67) where our father doesn't want for us two to go." (68) There was a rock (e.) and they two jumped upon it (69) and it happened (q.) here they could not to get down their feet got stuck to it (e.) (70) boy be was crying (e.) human child, (71) but Long-tooth-baby he was laughing (e.). (72) Suddenly this (standing) Long-tooth-baby they two had bows and arrows (q.) (73) and he struck the rock (e.) just the rock shattered into pieces (q.) (74) then they two went (e.) when they two arrived (e.) (75) then said (e.) their father, meaning human-child, "You must probably have been crying 64 Publications, American Ethnological Society Vol. X VII (76) weraxwd'ku dahu sttikutsiksastatsatate (77) h&ru axriwa ku kuirahus hawd kusikare si'wa ruirexkd'hura'rua (78) he hiru aritdawaxtsa'ku aki kuruks kztikaku he siaxri-raas (89) s'kaa piraskl aruwgtaxkikat he-tsi pirdaxkeats axra wasku (80) he rawttakaratsu piraxkeats axarursukit hat htriaxrwarritt riaxra ku'ruks (81) rawttaxkarusp'raku u'kaa kardwttirakutka'u wltiwa ruksti (82) akardwttska sta ru'tsaxrikskat awttaruksawatspa ku kurahusa'u rzutuhu-ra-pu tri.tarajkitat. (q.)" (76) He answered (e.), "Yes our feet were stuck to it. (77) Then said (e.) old man, "Again, don't you two wander off that timber extending this way (e.)." (78) And there was a group of cedar trees (e.) here bear was in among and he chased them (e.). (79) Oh boy then he was crying (e.) but Long-tooth, he was laughing. (e.) (80) Then suddenly Longtooth-baby looked back (e.) and he blew that way (e.) where it was coming (e.) bear (81) and there was the bearskin hollow and wrinkled (q.). Oh he can't obey (q.) (hear) he is wonderful (q.) (83) he would not want to among people if he would even say his father, "Let us now go where we dwell among the tribe permanently. LONG-TOOTHED-BABY. (Free translation.) There were two brothers, the long-toothed-baby, and a human child, and this is their story. A man and his wife lived alone. The woman was pregnant. The man would go hunting leaving his wife alone at home. While the man was out hunting, his house was attacked and his wife killed. The attacker cut open the woman's abdomen and removed the child which he hung up in the lodge. When the man came home and found his wife dead and his child hanging up in the lodge, he was stricken with grief and cried bitterly. He took the baby and fastened it to his right hip with his buffalo robe (which was tied around his waist and slung over his right shoulder) and wandered off from his home. He killed a female buffalo that was with calf and cut the udder off, and by wetting the nipples the baby would nurse. (When the woman was killed the afterbirth had been thrown into the water.) As time passed the baby whom the man carried on his hip while he was on the hunt, learned to sit up. He was a fine strapping baby. One day the man who was still quite young, built a little grass house and decided that they would make their home there until the boy grew up. When the boy was about three years old he would leave him at home and as was the custom he would give him some little bows and arrows with which to practise shooting, Weltfish, Caddoan Texts 65 so that he could amuse himself while his father was away. The boy told his father that while he was gone, a small boy visited him, but that as soon as he was in sight, the boy would say, "your father is coming, now I must go." And then the strange boy would just disappear in the stream. The father thought the matter over and when the boy told him that the stranger had said they were brothers, he was no longer worried about their playing together. When the father would be approaching the house the strange boy would always leave, but sometimes the man would get a glimpse of him as he went out. When the boy was six or seven years old, the boy and his father laid a plan whereby they thought they could catch the brother. The boy said that the stranger was the same height as he was. The father made a bag of buffalo intestine into which he crawled to hide from the strange boy when he came. But the boy refused to come in, saying, "Your father is inside." And so the plan failed and the strange boy ran away and jumped into the water as usual. Then the father decided to try a different plan. He killed a buffalo and took out the bladder which he blew up, tying the opening securely with sinew. Then the boy was to invite his brother to join in a mutual delousing party during which he was to fasten the inflated bladder to his head. The plan was successfully carried out and when the father came back the boy was at the stream grasping the hair of his brother who was in the water but could not submerge himself on account of the inflated bladder which was tied to his head. Then they pulled him forcibly out of the water and held him. The child began to cry, he was so frightened. Then the man found out that this boy was the afterbirth that had been thrown into the stream. The boy said to afterbirth-boy, "We are brothers," and the father said, "you are my son." At length the boy became accustomed to human ways, and the father was very happy. He warned the boys that they should not wander about at random. This afterbirth-boy was the Long-toothed-baby and the other boy was the human baby. The father warned them especially to keep away from a certain thicket of cottonwood trees. As soon as he was gone, the Longtoothed-baby said to his brother, "Let's disregard our father's warning and go over there to that cottonwood thicket." Then the boys went and there they found a house in which an old woman was living. "Hiii," said the old woman, "here come my two grandchildren." Long-toothed-baby answered her at once, saying, "Yes, grandmother, here we are coming to visit you." The two boys were sitting at the back of the lodge, when the old woman killed Long-toothed-baby and put him in a pot of water over the fire to cook. The brother saw all this and was crying, when suddenly something seemed to be happening to the pot. When the water boiled, the boy inside pushed against the pot with his feet and 66 Publications, American Ethnological Society Vol. X VII scalded the old woman to death with the hot water. And there sat the Long-toothed-baby laughing. He was wonderful and so he was able to save himself and kill the old woman in this manner. When they got home the boys told the whole story and their father said, "Didn't I warn you against that place!" Then the father warned them about another place at the bend of the stream where they must not go. No sooner was it morning than the Long-toothed-baby urged his brother to come with him to the forbidden place. There they found a large rock onto which they jumped and when they tried to get off their feet were stuck fast to the rock. The human boy was crying, but the Long-toothedbaby only laughed. Suddenly Long-toothed-baby struck the rock with their bows and arrows and it was shattered to pieces. When they got home the father noticed that the boy had been crying and he told his father that their feet had been stuck in the rock. This time their father warned them against going into a grove of cedar trees. When the boys got there a bear began to chase them and the human boy began to cry, but Long-toothed-baby was laughing. Suddenly he turned his head and blew behind him toward the approaching bear, and the bear was transformed into a wrinkled up bearskin. That Long-toothed-baby simply can't be obedient for he is "wonderful". His father would beg him time and again to go among their people, but he would refuse. 14. MEAT-CHILD-GIRL. tskisa.tuxpi'ra'u (1) taku wttiitat he tirakku tskisa.tuxpi.ra'u iasti sikarawttikpa'pdkts (2) he tsu.raki ruaxre'.rhvt tskisa'tuxpi.ra' u siwlteruraprihu' u rustwtadru.rihvt (3) heaxrdruxtsa tsu'raki rakdraaki taku witite-hat asku'u LriawLteruxkaruts (4) raxkurdxkat4ta ketstzkutsu arawttarikitawhirasat (5) her-.* trikixri.hi weaxrixkaw.tiku he axrahdapa rihuksu. witihakkvt kd'ptt he axretxxkasa witixkawu'tiku (1) There there was a village (q.) and this one (sitting) Meat-child-girl her father (parents) they were not poor (2) and girl she was the only one Meat-child-girl (child of plenty and wealth) they loved her very much (q.) she was their only one. (3) She had (e.) girl a plate here it was so large (q.) the same that which they would set them upon (food). (4) When they went hunting (e.) far off she would ride ahead. (5) Then way off somewhere they would be killing them (e.) and there were trees (e.) only the trees were (q.) hackberry - there was a village in among (e.) they were killing them (q.) it was Weltfish, Caddoan Texts 67 wtti'hi.pitszkat (6) heru axriwa'ku tsu.raki raxkura-rukltahawari a pi'raski (7) he isa'sti siwLterurarppaku kardaasihuktqhdwari he rakis wlteruzxra'hat he piraski wttiksaktdraxru tikspakidthu tskuskewitizku (8) a tikaslspa rdsttkat he tihaktu'-vxkahat he tihakikitawi.ttt heri ttxrat (9) a tsuwraki ketsi he- sttihd-kasa he ritixrarah)'ru'tsu heri stterarduxkttsaharustda'hu (10) he rarit rakurasttparntst'u b.kaa ataraihe (11) heru urarisst tri-iretat heri ttxrarikatadhdku (12) weaxrarake-a axre.tat he tsustit tiaxrakariku kararakuxre'ra (13) tsu-rakl pttsasiterutu isirerurapjrihu.ru (14) heru axriwa.ku tsusttt hiaa tsui.at rakEs kttuxrakta'at (15) ru axrakahuri heru axriwa-ku tsu.at ketuxtsaru (16) iweraxwaku tsuiraki nawa heru axrixtsaru kust'ttt (17) a'ki wekutihaktikdwia rakuha kttskd'u he rawttakardtsu axrixra-kdwartt triratkisakardtawi ru-wtitkuwittt (18) tird ku tsustlt he axrawd'ruksti heru axrustia tsusttt iweaxrakuwutika (19) heru axriha'kawaru aaxrukahuruskawat heru axru8tsia tsustLt rihe a-axraka'at (20) wttiaxrdwiru'iku' tskraki he-tsi weaxraw&bhaz kitsapah4.tu stu-raki (21) heru axriwa'ku he axrerariwitsa ra'kts (22) her~wewittaxrdwiru.kut tsutit tskisa.in the winter time (q.). (6) Then she said (e.) girl when they would slide on the ice (e.) and boys (7) then her mother they would forbid her (q.) not to go sliding around on top of water and wood they would go for (q.) and boys they used to have sticks (q.) they used to call them sliding-sticks (8) and one would run on ice and one would put the stick under and he would mount the stick then it would carry him. (9) and girls then - they had a forked stick and they would put the packs on them that's what they used to slide with (10) and really when the ice is slippery oh, it would be fine. (11) Then straight where the camp is there they would take them out (12) It was a long time (e.) they were camped (e.) and old woman here she would have her house (e.) she is a no good one (13) girl they would hate her because they loved her. (14) Then said (e.) the old woman, "Ha, there now daughter, wood let's go for wood!" (15) There they were way among then she said (e.), "Daughter, let me delouse you." (16) Then said (e.) the girl, "All right." then she proceeded to delouse her (e.). (17) But she had a stick hidden with her a very sharp stick and suddenly she put the stick inside her (e.) where the hole of her ear is then she killed her (q.). (18) This (sitting) old woman - she is wonderful (e.) then she did(e.) old woman when she had killed her (e.) (19) then she blew into her mouth (e.) and she took the skin off then she did (e.) old woman there she crawled into it (e.) (20) she was impersonating (e.) girl but she had thrown her into the water (e.) the naked skinned girl (21) then she said (e.) - they arrived with it (e.) wood (22) and she was impersonating (e.) old 68 Publications, American Ethnological Society Vol. VXII tuxpi'ra'u (23) takui weaxrasa karit he weraxrahu'kitskataku triweaxra'u tskisaatuxpi'ra'u (24) heru axriwaiku isd'sti tskisa.tuxpi ra'u kaweruixratsa'us (25) herit axritsikdrui.tsu tritkuaxra.u rakdrdaki (26) kitu axrakdrihats he hawd ruaxriwa'ku i'stu (27) heru axriwa ku tsustira'u kurikakaxsirixra'te heru axriwa'ku atira tzkupakstda'ri (28) he rahi'ri axrtxklrdawa rahi'ri karawcttra-he (29) heru axriwa-ku tsustira'u tdtttska sirakuixrahu'ruia (30) heru axriwa'ku iradsa tsu-raki kacki aki' he rewttska sttikuwihurdsLsta (31) hetstdahe' tsustird'u axrawa'ku. e siruixrahu'ruksta (32) heru siaxritse'kurat kttuks i'kaa rihuksu witahuka.hu he ke'tsi we raru axre-wari apa ru (33) heru axriwanku u'kaa rutirikdwitat tskapaku — tsa'ku rdaxke tstki kltskararetsaku he. axruraktahuriruixtsi (34) a kusikardaxrire'wihuras he axrakatahd-ku (35) heru siaxritse'kurat hawd tri-sirexkutakurata a kukake'rdhuras (36) heru axriwa'ku ia'sti nawa ruwkestitakurduxta kdaka (37) u'kaa rihuksu wttahukaahu he weaxritdkararitsaktu izra'sa (38) heru axriwa ku iu'kaa rutirikawitat astatsawaskatus u'kaa kawika'tit (39) u'kaa wesiaxritawiuxkttawdtpari hetsi weaxritdkararttsaktu (40) heru axriwa'ku rawttakardtsu axrawikdara kd'ka heru axriwa-ku woman Meat-child-girl. (23) Right here the sun is standing (e.) and she was sitting in the back (e.) the one that is (e.) Meatchild-girl. (24) Then said (e.) her mother, "Meat-child-girl are you hungry?" (25) Then she put them in for her (e.) the one that is hers (e.) plate (26) all she ate up (e.) then again she said (e.) "More!" (27) Then said (e.) the mother, "You don't usually do that." Then she said (e.) "Mother, my head hurts." (28) Then finally she became sick (e.) finally she was no good. (29) Then said (e.) her mother, "I want them to treat you." (30) Then said (e.) that (lying) girl, "No." For now she thought, "They are going to find me out." (31) Nevertheless her mother said (e.) "- They are going to treat you." (32) Then they went to get them (e.) beavers. Oh just when they came in (q.) - then now just she was tumbling about (e.) secretly. (33) Then she said (e.) "Oh, the fools 'top-faces' (faces like a top) 'longtooth-ones' 'big-stomach-filled-with-water'." Then she called them many names (e.) (34) and they did not discover her image (dissembling) (e.) then they got out (e.). (35) Then they went to get them (e.) again when they would go for others (e.) then they would not find any. (36) Then said (e.) her father, "Now they are going to go and get crows." (37) Oh, just when they came inside (q.) then she was saying all sorts of mean words (e.) that one (lying). (38) Then she said (e.), "Oh, the fools, flat-chapped-feet, oh black eyes." (39) Oh they were jumping up and down and back and forth (e.) but she was saying all kinds of mean words (40) then she said (e.). Suddenly he sang (e.) crow then he said: (e.) Weltfish, Caddoan Texts 69 (41) "tsasirz kiurustirdhuras ketsku werarutsiksawatstikatiharac.ru.a exkawitlksa ru he kustirahuras herzru axruwtsia axrararuiku (42) he- axrawika titaku raru wttewihukitauckvt awa htri ruwtri ruwttiwdkta (43) he iweaxrawikdraa he axrawcaku "ratku. rikakatuvt tiraxretsu'ktu" (44) heru axriwa-ku "tsdsiri wearutsiksawaxtsLtdwiraru su he kustirchuras" (45) heru trirutarii.tsia "iraru'hu kd&ka" hetsi weaxrirahuriruxtsi weaxrawdkdthu kawika'tit wetikuwihurdassta (46) he rawLtakaratls axrawadku kacka tsusttt a kcrahus tirasai ka-ki sikurasixraiu (47) rihuksu riwitiwa ku he siaxrtxtarustdwatst'tLt a siaxrtxku'tdt (48) heru axriwakku kurahus ka&ka pakuxtu sitixrzxku-ttt tsuiraki (49) heru axriwa1ku nawa herru axrihutsdkatspu (41) "Despite obstacles I could find out easily several even if it happened that number of years ago if were killed then I would find out." thereupon he did thus (e.) as he sang (e.) (42) - he jumped up (e.) right here just he jumped on top (q.) on the chest as he crowed (q.) (43) then when he sang (e.) - he said (e.): In vain I am not that way this suit on me." (44) then he said (e.): "Despite obstacles even if a grave would be woolly with weeds then I could find out." (45) then he would proceed to do that: Under one who has power the crow. but she was giving him plenty (e.) she was saying (e.), "Blackeye he is going to find me out!" (46) Then suddenly he said (e.) crow, old woman and old man, "This one (lying) not is your child." (47) Just as he said that (q.) then they dragged her outside (e.) and they killed her (e.). (48) Then said (e.) to the old man the crow, "Long ago they must have killed yours girl." (49) Then he said (e.), "All right." Thereupon 6 70 Publications, American Ethnological Society Vol. X VII kackd triwttihirasa (50) u'kaa heru axrewihd'Aikat he weaxrara.rukdvtasa rarewa tuksu (51) he rawttakaratsu rawttuxkitspixtsa he axrahe.rit tsu'raki (52) 4.kaa hiruz raaxriku tsu'raki wesiaxrixre'ri'ka (53) heru axriwa'ku atira tikurauxkdpa'kits (54) u'kaa riruwttitsirettsts rakuwacrukstilu riraki k'.ka (55) a axraraxkatdhat he wesiaxritsArasa tsu'raki they went to the stream (e.), crow being the one in the lead (q.). (50) Oh, then he jumped into the water (e.) and they were scattered along the bank (e.) spectators. (51) Then suddenly there stood a mist then he brought her out (e.) girl. (52) Oh there she sat (e.) girl when they took her out (e.). (53) Then she said, (e.) "Mother, she treated me poorly." (54) Oh thereupon they realized he is a wonderful one that (sitting) crow. (55) and they got out (e.) and they had with them (e.) girl. MEAT-CHILD-GIRL. (Free translation.) Once there was a village and in this village lived a girl named Meat-child-girl. Her parents were wealthy and she was their only child and so they lavished all their love upon her. She had a plate of her own which was so large that she could have generous quantities of food placed upon it. When the tribe went hunting she rode ahead on a fine horse. Once while they were far from the village on a hunting-expedition, winter overtook them and so they made their camp among a grove of hackberry trees. When the boys and girls would go to fetch wood, they would have a way of sliding across the ice. This the girl's parents forbade her to do. The boys would use long sticks that they would call sliding-sticks. A boy runs a way with the stick and then mounts it, the stick carrying him along for some distance further. The girls had forked sticks; upon the fork they would place their packs and slide along upon them. The more slippery the ice, the more fun it would be. The wood is carried across the ice to the camp. They camped there for a long time. Among the people lived a wicked old woman. The girl was hated because of the many things her parents lavished upon her. One day the wicked old woman asked the girl to come into the woods with her to get wood. When they were in the woods she said to the girl, "Let me delouse you," and she consented. The old woman had hidden about her a very sharp stick and as she pretended to pick at the girl's head, she pushed the stick into the girl's ear and killed her. The old woman had magical powers. She blew into the girl's mouth and took off her skin and then crawled into it herself so that she might impersonate the girl. She threw the skinned body into the stream. Weltfish, Caddoan Texts 71 She arrived with the wood during the afternoon. The old woman who was impersonating Meat-Child-Girl went into the lodge and sat down at the west in the best seat. Her mother asked if she was hungry and then set before her her plate filled with food. The old woman ate it all up and asked for more. The mother wondered about this as this was not the girl's usual habit. Then the girl complained of a headache and finally she became very sick. When the mother proposed that she be treated, she refused for she knew that she would then be exposed as an impostor. However, the mother decided to compel her to be treated and she called in the beaver doctors. As the beaver doctors came in she was secretly tumbling about and calling them all sorts of names, - fools, face-like-tops, long-tooth-ones, big-stomachs-filled-withwater, etc. However, these beaver doctors did not discover the true character of their patient, and they left the house. Then others were called but without avail, until finally her father decided to call upon the crow-doctors. As they entered the lodge, she hurled epithets at them under her breath saying, "fools, flatchapped-feet, black-eyes." The crows began to jump back and forth over her and then the head-crow singing a song, jumped right on her chest. He began to sing: "I could readily find out, Even after many years have passed Who did the killing." As he jumped onto her chest he continued to sing: "It is not in vain that I wear this magical cloak." Then he went on: "Even should the grave be old and overgrown with weeds, still I could find the killer." And further he sang: "You are now in the power of the crow." She began to shout derisively at him saying, "Black-eye, so you are going to find me out." Suddenly the crow told the girl's parents that this was not their child and they at once dragged her out of the lodge and killed her. Then the crow said to the girl's father, "Your daughter must have been killed a long time ago." They followed the crow to the stream and he jumped into the water. There was a crowd of spectators all along the banks. Suddenly a mist rose from the water and the crow brought the girl out of the stream. There she sat and she told her mother how miserably the old woman had treated her. Then they realized how wonderful the crow was and they took the girl home with them. 6* 72 Publications, American Ethnological Society Vol. XVII 15. THE BOY WHO MARRIED A GHOST WIFE. (1) he asku raruhura'ri axruksitat ruxra'ru rikskira'wa ihe'raku tsu-raki (2) iasti hawa he triwtizkitawi (3) he piraski tzheta'ku axrd'ku hawa karawtti kdapdakts (4) he tsu-raki trikuxreruratsikstatatettLt (5) ru wewttiraxkdtaat ruwrih.ra he weaxrerdi'ta titkakusdrtsta resadru (6) dakaa tsu'raki a piraski siwituxre he irakku pl-raski he axrarirutste tsu'raki' (7) he karu'vt titriweru'ita karuu'te'rtt (8) heru axriwaiku piraski tsiru. rexrawwi'rdkuxta he' tttxwttsa (9) herz'. weaxrara'rat trikixri'hi' he axrarawird-kat pi'raski (10) he ru'axrtxkawu'ttt he axrixwaki wewitira'wi-ra'kat pi'raski (11) he rikararutsia'hu hu. wewltlrawi'rakat piraski axrttkcakUstartt resda'ru (12) he- ke'tsi ruiireraxwari he tsu-raki axrixkirawaxtstttt (13) heru axriwa ku iasti axrawaktit axrawdaku wewttatixraktarapttd6haksta tsu'raki wewlttxkira'wa (14) heru. weaxrararitsaxkd'.sat triaxrakttke u tsihe witiraritsaxkad.sat (15) kukarawLtisakuxkarz he axrahurcahats tsu'raki (16) uikaa rexkuka. pdakcsu isasti6 iasti (17) triwekuxrirawwiu he axrawakttt taruetsius (18) ketsi weaxrira'rdxkaru heru axriwaktit taru.tsius (19) re&sa ri axrawa-ku kdsiwalku wetataraktaxkatauxta heru axriraxkataat (1) Then same place they were camped (e.) the reason was she was sick that other girl. (2) Her father also - he was at the head (q.) (3) and boy over here he was (e.) also he was not poor (q.) (4) and girl someone liked her. (5) There they went hunting (q.) further and they knew (e.) he is going to be (sit inside for him) son-in-law of chief. (6) Oh, girl and boy they were handsome (q.) and that boy then he liked her girl. (7) But it wasn't that way the way it is now he couldn't see her. (8) Then said (e.) boy, "Wait, I am going on the warpath then I return." (9) Then as they were going (e.) way off some-where then he went on the warpath (e.) boy. (10) Then there they killed them (e.) and they said (e.), "He has gone on the warpath (q.) boy." (11) Then that was not the custom oh when he goes on the warpath (q.) boy the one that is going to be the son-in-law (e.) chief. (12) Then but as they were travelling about then girl she sickened (e.). (13) Then said (e.) her father he announced (e.) he said (e.), "We must turn back (q.) girl she is sick (q.)." (14) Then when they arrived home (went among) (e.) where their village was (e.) just as they arrived in the village (q.) (15) it was not many days (q.) and she died (e.) (she got lost) girl. (16) Oh, they were very miserable her mother and her father. (17) Some time after that then announced (e.) the apprentice. (18) But they were planting (e.) then announced (e.) apprentice. (19) Chief he said (e.) "You must say, 'We are now going Weltfish, Caddoan Texts 73 (20) ruri kuxri hi wctkhurarasa'a tsuraspdaku' (21) hirtu riweaxraktakuwu he axrawakasakta wetackarikstiwLtsa pi-raski (22) nawa iweaxrdaku karixwttska piraski tasaxwttska eikaa tsuraki kuatutertt (23) he rawLtakaratsu axrawa'ku isa'sti hu. tlki resaru tzxkut tsuiraki (24) uzkaa piraski wttuksdkawa.xtsu ru wit ruhura'hat (25) axrawa'ku ru piraski atira kirurdhurahats kirurahura'a (26) heru axriwaiku isa-sti tiki rihuzksu taxraktaritsaxk6dasat he re'hurahats (27) he tirirasakaku herirutata tiwdaku (28) trituxrarata heru axrurahiwtts wewLtisaki.risat he pi'raski witiaxrutstahurepu (29) wittrawdtsu.ra heriru axrjat wttutatawierizksat kardwttizktta katse'hard.ku (30) herun. axraat iras a axrdhe.sa he hawd axrd'he-sa (31) pttki aaxruxrditke'a he axra-he'sa he weaxrawitsuxta tri axrakttke'u (32) heru axrikLtawzI.t axrarewwdtira rawLtikitkaha ruat (33) heru axriat tri axrawacka isa-sti riti'tu-tata (34) he hire axrutse ta arusad wtt.sa (35) ke.tu witiwaiku isa'sti aru-sd sititkuwuttt e trird'sa (36) dkkaa riweaxraki'kat pi.raski witiratstkstaa (37) heru axriwttska pi'raski taku iriruasexkuksawatstiwaxte'kuctu trtrutatatakusta (38) a axrute' trihunting."' Then theywenthunting (e.). (20)Wayoffsomewhere the name of the place is (q.) Girl's Mountain. (21) There they were travelling (e.) and someone seemed to say (e.) "He has arrived with a herd boy. (22) Now as he was sitting (e.) they did not think boy that he wanted oh, girl I wish I could see her. (23) Then suddenly said (e.) his mother, "Oh son, chief his died girl." (24) Oh, boy he was eating there right then he stopped (q.) (25) he said (e.) that boy, "Mother, where did she die, where is the place?" (26) Then said (e.) his mother, "Son justwhen wearrived atthevillage then she died. (27) And there where the sun travels there's where her grave is." She said, (28) "There's where the graves are." Then suddenly (e.) (there appeared) the sun had gone down (q.) then boy he tied it around his waist (29) he had an arrow-pouch. Thereupon he went (e.) to see the grave (q.) he was not mounted (q.) he was afoot. (30) Then he went at night, and in the morning (e.) and another morning (e.) (31) two nights overtook him (e.) and in the morning - when he was about to complete his journey (e.) where the village was (e.) (32) then he sat up on top (e.) he was looking about (e.) there the village was extending. (q.) (33) Then he went (e.) where she said (e.) his mother her grave is at a certain place. (34) And there was her grave (e.) horse is lying (q.) (35) because she said (q.) his mother, "Horse they killed for her." So there it lay. (36) Oh he cried (e.) boy it hurt his feelings. (37) Then he thought (e.) boy, "Right here even if I should proceed to starve to death I am going to sit right here!" (38) And 74 Publications, American Ethnological Society Vol. XVII ruwttizkatawe-raku dtcdwikat he iweaxrdahesa he hiru axruxtsakurdwire (39) heru axrzwi ttt palta axrarewdat tri- axrakLtkdhaxku' (40) he rawttakarcisu axrarawiskawatat resarui rivaxraruzrakawi (41) tsunrakJ truaxruksaka wi kara rdtadu (42) heru axriwdtska pi-raski d&kaa rituksat kira'taku k6rakd'ku (43) heru axriat rihuksu wLtu'ta axrarikakuhuritspatat trierahiwatawi (44) he axrare'wdata he hirtz ti rirasdkaku ruraxkusaxriraspi ru u-katat (45) he htiru riaxrdxku tsu'raki ru r ihir wtUtpju (46) he axrahastu.ku tuxpa'hat ru iraxku he kuxrard.ta (47) heru axriwacku karesirihucka tritaku resuksku (48) heru axriwittt pi-raski weaxrd6he-sa (49) heru axriwa-ku ritaku hawa sukspi'ttt su.'huri trirakttsukdtawi' aru wititarruts wekarawttitdraxkis (50) wewttiriwaxtekku.tu a hawd weaxrahatstd.(51) aaxrutstakurd.ru kski'tiks iaxrawitspu he rahiri weaxracku tri-ru axrzcku (52) tahetaku axradku karakawitataku (53) he tirasadkuxku szhuks triaxritpdwaktit (54) heru axriwa-ku tsu'raki kaweruxrats&'us (55) ru axriwdaku hawd kawerdhatstd his (56) piraski axrawakku dahu heru axrutsia tsu'raki (57) tarikikuwttut all night (e.) he stayed he sat there leaning against it against the grave and when it was morning (e.) and there the sun was very bright (e.) (39) then he sat down (e.) man he was looking (e.) where the village sits (e.) (40) and suddenly smoke came out of (e.) chief where the dwelling is (e.) (41) girl where she had lived mud-lodge. (42) Then thought (e.) boy, "Oh, I'd better go there someone must be in there (sitting)." (43) Then he went (e.) just then he did that (q.) he peeped in (his forehead extended over) where the door was. (44) Then he looked about and there here where the sun travels (the south side) the seat on the end (southwest seat) there west (45) and there she sat (e.) girl there that way (direction) she was facing. (q.) (46) And she was making a string (e.) belt there that one then she probably knew. (47) Then she said (e.) "Don't come in right there you must sit." (48) Then he sat down (e.) boy when it was morning (e.). (49) Then she said (e.), "Right here again sit down this way just inside the vestibule (where the water bends)1 Then he would lay himself down he was not strong (50) he was starving to death and also he was thirsty (e.) (51) the days numbered (e.) four as he came closer there (e.) and finally he was (sitting) (e.) right where she was (sitting) (e.) (52) over there she sits (e.) he wasn't sitting next (to her) (53) and this day (sitting) the fifth then she talked to him (e.). (54) Then she said (e.) girl, "Are you hungry?" (55) Then she said, (e.) "Also are you thirsty? " (56) Boy answered (e.) "Yes." Then she did (e.) girl, A seat at the end of the vestibule inside the second door to the lodge proper, on a raised hump of ground that is found there. Literally this can be translated as where the stream bends. Weltfish, Caddoan Texts 75 kutstaxkataxkcrpaxk1 he axrltkdxkakus ta'kaski wltihuka (58) heru axrutsia a axritaraskakus a kardaxridkarhats he axrakdwaki.ta (59) hawa ruaxnrrikir'ru' hawa rzkucwttittu tskdrutski a kardaxrikltskarihats (60) he axrakusadrt heru axriwa-ku tsuiraki hd'a iruttkusarikaku riwitikasi'uts (61) heru axrwa-ku taku takeharatsta (62) he rawatakardtsu he axrahakdpaxta (63) ruwttikitkaha. ruat heru s 4katat iaxrahakapakta (64) he rawitakar-asu axraraxkaksawa axrake'harltsdxkahat (65) he karaaxrirakutkau tri kuxrixwaki&ahu (66) hetsi. tsuwraki axrahiskdtaku (67) ilkcaa he axrutLtkaxta.ka'at kehdxriri kukardwLtirakutdake'rt (68) a axrake'harawatsi'ttt rui ise'ru wttiraxkaksdausat (69) heru axriwa-ku tsu'raki vrititariusta (70) kskitzks tutstakurarukstarake'haxru-kahu (71) he.tsi pirask tLsti. weaxratdraxkis iaxrahdkawaxtsu (72) asku&. dwtte-ru tdakaski he- kalkxkarihats (73) iseru wtetra'a raxkuratkea'ra heru witaxwd'ku tsuiraki ihe rakusaxku kasikukitasa (74) he rahinr iwerake'haxruika (75) he tiwerakehaxruika heriweaxrutakistaxr4dre.rtt (76) he rdhi-ri irtru axrilku tsiuraki axrakusaraweraku he riweaxra'ku (77) asku (57) it was only so large a little yellow kettle (brass) and she placed it on the fireplace (e.) dry meat she put in (q.) (58) Then she did (e.) - she placed the dry meat upon it (e.) (plate) and he did not eat it up (e.) and he filled up (59) also she gave him water (e.) also it was only this size (q.) water-pouch and he did not eat (drink) the water up (e.) (60) and there were beds (e.). Then said (e.) girl, "Look, that middle bed you can lay yourself there." (61) Then she said (e.) "Right here a dance is coming." (62) Then suddenly - a drum sounded (e.). (63) The village extended that way then west side when that drum sounded (e.) (64) then suddenly they began to yell (e.) a dance passed through the village (e.) (65) and he couldn't understand (hear the words) (e.) whatever they were saying. (66) But girl she was sitting on top (e.). (67) Oh then the dust passed around (e.) in the room he could not see them (68) then the dance went outside (e.) there clearly they yelled along (q.). (69) Then said (e.) the girl, "They are going to do that (70) four these many days are going to be for the dance to come inside." (71) And so boy again he was strong (e.) from eating. (72) The same she would give him (q.) dry meat and he would not eat it up. (73) Clearly it went on (q.) when it became night (e.) then she would say (q.) (e.) girl, "That other bed you may lie upon." (74) And finally when the dance came in (75) and this time as the dance came in he saw their shins (76) and finally right where she sat (e.) girl the bed that was behind (e.) and by now he was sitting there (e.) (77) once he would eat (q.) and they would fill up (e.) all day 76 Publications, American Ethnological Society Vol. XVII wttihdakawa xtsu he sttaxkdwakitt sakuxkl'tu (78) iweaxra - kehaxru.ka iras he ra.hiri weaxrutaikeriku tsaxriks (79) hk taxkEha.rawatsi'tLt rue isearu taraxkuks6usat (80) a- raxkuradtawe he tsaxkahdxriri raru terawikd-ra (81) rahi.ri rutriruaxr?'ku tsuiraki weaxrawadku tittaku suhuruktawi ttt (82) he weaxr6dhe'sa rdriwi'tsu heru axriwa-ku tsuraki (83) nawa tatirdi'ta trirasutatstksdara irasi.ra (84) heru axriwalku he hawd triresuxra'a tttri'rikutast'ttt (85) heru axriwa'ku piraski (86) he rirzuvt he'retuiksttska rihuksu itawttsa heru re.tsiritirasta (87) a axrawd.ku tsu'raki he kitu retirai'ta trirasutatstkasdra e' re'tuxra'a tirasi ra (88) heru axriwa-ku tsu.raki e ku'rarui karesutsia tirasku (89) kuntsutdara he hawd karereskutsie'riksta (90) he ke-tsi iweaxra'ke'haxrulka he kiti we raru axrutse'pe'riku wttitt tsaxriks (91) heru axriwa'ku tsu.raki wetuxrraraptawahaksta wetuxkariksturuxtsi (92) axrawacku tsuraki wttiraxkikakku dsas a a'as wttixwttska wetixhura'hats (93) heru axriwaeku tsu.raki trikuxrasttska kuraru' karesutsia (94) e kitu. weaxruhurct tsaxriks tsu'raki (95) we raru siwtturai wat a siraxkuhutsakatspara a pa'ta he tdxkttaku raxkurewdtira (96) he weaxrawalku tsu.raki wetardxwa' kuwekardaxrutsi' wesiwttis6wa hu (97) he (78) when that dance came in (e.) at night then finally he saw them (e.) people. (79) And the dance would go outside so clearly, then they yelled along (80) and at times then among the lodges just one would sing a song. (81) Finally right where she sits (e.) girl then she would say (e.), "Right here sit down upon. (82) And in the morning (e.) just then then she said (e.) girl, (83) "Now, I know what you made up your mind about when you came." (84) Then she said "- also you are the cause of it this that happened to me." (85) Then said (e.) boy, (86) "- that's right I had thought just when when I arrived then we would be together." (87) Then answered (e.) the girl, "Now all I knew the intention you formed and I caused it this your coming." (88) Then said (e.) girl, "And anything don't do you here sitting. (89) If you do then again you will not see me." (90)And so when the dance came in (e.) and all now just he could clearly see (e.) they are (q.) people. (91) Then said (e.) the girl, "They are all going to turn back there is lots of meat." (92) She said (e.) girl, "They are always crying (q.) your mother and your father, they think, 'Now he is dead."' (93) Then said (e.) the girl, "If that is what you want anything don't do." (94) And entirely she was back to (e.) human (life) girl (95) now just they talked together (q.) and they would go to the stream (e.) and man - he would sit on top (e.) he would be looking about (e.). (96) Then said (e.) girl, "Now they are coming." There was nothing about her (strange) they lay together (q.) (97) and he was married to her (e.) and man Weltfish, Caddoan Texts 77 weaxraktaku a. pi'ta weaxrargd.hu re.ksu siraxkuwaa (98) heru axriwa'ku tsuiraki rahesda riwetawLtsdu'sta kttkahaxweriksu (99) heru axriwa'ku pi'ta e retkttawittksta (100) tsuraki axrtaru.stu heru axriwa.ku wetawitsd'hu (101) he-tsi pi-ta irakitaku heru axrurahiwits axraxkitawa'riki (102) ru axriwa'ku pi'ta ruzweraxkitawa'rtt (103) he'tsi irawaeriki ru axririwaki hzuUn tdxkttaku he hawa rerdwtskawata.ku (104) heru axrttawird'wu tsihe wewitawLtd4hu he pi'ta ruaxrettawira (105) a axrahu.pu he pi'ta hiru' a siaxri'ku i.kaa wttirats8kstteh'u (106) heru axriwa.ku pi'ta ndwa tiretku (107) heru axrariwaki ti-rawihat (108) e'kaa asas ttxkd'pdakts tixwttska wettxrdhurahats (109) axrawa'ku pi'ta tiwesiresute rtt tisiretku kasardpaki rusitz'ku (110) u'kaa he weaxrurekstariru'xtsi (111) he tsuraki kuwekardaxruratsLkse kuxrutkahd.ra i'rawihat (112) siwttixrakirikuxkisuru'4ku tihe rawihat (113) heru axri-tsia kuxrikstarixku td-kaski a siaxrirawau (114) heru axnrirwaki i'rdwihat tsirui tivt tirara'ra (115) kukusutsitsdkura'ru kski tiks he raraxwttsa (116) heru axri wu heru axriwa'ku tsi.raki nawa wetasut&rtsta rukesixrakta'ra riwahdrnktakui (117) heru axriwa'ku he was bringing them to them (e.) corn for them to eat (e.). (98) Then 'said (e.) girl, "Tomorrow they are going to arrive the advance-scouts." (mud-lodge-seers) (99) Then said (e.) man, "Well I am going to sit down on top." (100) Girl made fire. Then she said (e.), "They are arriving." (101) And man as he sat on top then there appeared suddenly (e.) those that were standing on top (e.). (102) Then said (e.) man there they are standing on top. (103) But those standing then they said (e.), "Oh, someone is sitting on top (e.) and also smoke is coming out." (104) Then they went down (e.) just when they were about at it (q.) then man he came down. (105) Then they went inside (e.) and man there - they two were sitting (e.). Oh they were allhappy. (106)Then said(e.) man, "Now here I am (sitting)!" (107) Then said (e.) these here stopping (sitting), (108) "Oh, your mother, they are miserable, they think, 'He is dead'." (109) Said (e.) man, "Here you (plur.) see her here we (2.) are (sitting). you must say, "There they (2.) are." (110) Oh then there was lots of corn (111) and girl she was not feeling well (e.) she probably was smelling those sitting. (112) They were looking upon this and wondering (q.) these others these sitting. (113) Then they did (e.) they must have had with them dry meat and they each gave them some. (114) Then they said (e.) those (sitting), "Yet it is far off where they are coming. (115) It probably will be so many days: four before they arrive." (116) Then they went (e.) then said (e.) girl, "Now you are going to do: go bring sticks plum-bush." (117) Then she said (e.), "Right here you 78 Publications, American Ethnological Society Vol. XVII tataku tasakatarutsi'sta trirahakttsku'ki (118) heri axrawa'ku kuraku'ru sirakuwaurenrtt (119) heru axriwa-ku tsu'raki (120) tskuruuxkltd'ta ku hawdakakirdkusta ttstaiwari (121) tsi tturuuxkttd'ta he hawd karereskutsierikvsta (122) heraxruwta heru axriwa-ku ndwa he iriaxrarutsi riwahdrikta'ku (123) he riaxra'wikttsitsai kukarawttirikdwwaarutsat (124) heru axriwa'ku tsu'raki asku weturaiwits (125) he istu rtslaxru'ta a ka piraski w titzraxkis (126) he axrawukttsiQtsai he tarutawattawiru.ttt (127) he rahinr axrawa'ku tsu'raki wettkuka warru.tsat iri isenrt kuruxria tsdxriks (128) a wttiaxnruxpakstararahuriwanrtt heru axriwa ku tsu'raki (129) nawa wetaskiktaku (130) atias wesitikute-riksta d' asas d adas wesiru'te.rksta (131) a axrawacku tsu'raki ndwa ru8sikstcra' tawaxtsakik a kewaut raratsaika.ru' (132) heriru axrutsia pi.raski a axranrnra (133) heru axrutsia kWtu. asiaxrarawiska uts (134) Uikaa kararurawiskaharawireera-hu tacwaxtsa'ku a kewaut (135) heru axriwacku tsapat (136) nawa wetaskiktaku tritiretstxtirdstartt kukareskuxre.tsdasa (137) a. kukare sutsia tirdhuriwawi tsapat kuraru asutsidra (138) he rawttakaratsu axrawa'ku pi-tac axrakltaku wetaktakuwa (139) aklrikutitt idsti a hawa pi'raski ia'sti awut rikutaktakuwa (140) u.kaa wesiaxrite'rt heru axriwa'ku tsu'raki (141) kareszare going to place them behind the very sharpest stick." (118) Thus she said.(e.). They pretended that they wrestled. (19) Then said (e.) girl, (120) "If you overpower me probably again there will be no ways that I may be among. (121) But if I overpower you then again you will not see me any more." (122) Then he did that (e.) then she said (e.) now then where they are (e.) plum-sticks (123) then there he threw her on top (e.) it didn't stick her. (124) Then said (e.) girl, "One time is left." (125) Then again they did that. Oh, boy he was strong. (126) And he threw her on top (e.) and he wouldfalluponher. (127) Thenfinally she said (e.) girl, "Now it is sticking me," when clearly she became human. (128)And she straightened about her head (e.) then said (e.) girl, (129) "Now, you have married me. (130) My father now they shall see me and your mother and your father they are going to see you." (131) Then said (e.) girl "Now go bring them cedar tree and ragweed the white ones." (132) Thereupon he did (e.) boy then he brought them (e.) (133) then he did (e.) all he laid the smoke inside. (134) Oh the smoke smells good cedar and ragweed. (135) Then said (e.) woman, (136) "Now you have married me when we are going to be together don't ever scold me (137) and don't do anything these living women just anything to do." (138) And suddenly said (e.) man one sitting on top, "Now they are travelling this way." (139) And here it was they her father and also boy his father first they were the ones that travelled (140) Oh Weltfish, Caddoan Texts 79 rdktaxki'kat hawa weslreskut'rtt (142) u'kaa ruhe'taku weaxraraitispttspu axrtxwake'hu tsuraki wewtti.ku (143) u'kaa kukardwLti' ikikwira asku?. riwiti' Lrizaxrutslksu. a (144) iwereraritsaxka he weraktaku (145) ikarurerikatiharihvt izsiaxrd'-ku askir uwekutiraxkatawu (146) a-ki ira-ki pi-ta wekutwtLtska hetaku tsapat kua6tu'ta.ra (147) he axratsikstaa kixruxre.tszs ruwittrahiwdts hiri axrikutsta tsapat (148) raru witikut i.kaapiraski awdtaruksawatskziiksparri he hawd karitatstksta (149) nawa tirrdiraku ru.triwLtt.ta (150) triwerututsirai. tustdkru'. when they saw her (e.)! Then said (e.) girl, (141) "Don't cry again you see me." (142) Oh, way back there the word arrived (e.) they were saying, (e.) "Girl she is there." (q.) (143) Oh, she is not different same as she was (q.) the way she looked. (e.) (144) They are now in the village and he is married to'her (145) it was not one year they stayed there (e.) and they were all going hunting (146) and that man he wanted some other woman to do something. (147) And she got angry (e.) (he hurt her feelings) she found out and suddenly (q.) there she lay dead (e.) woman (148) just she died (q.). Oh boy he would wander about crying in vain (q.) but again she did not pay attention to him. (149) Now this way (story) that's what he did (q.) (150) that's all of the story. THE BOY WHO MARRIED A GHOST WIFE. (Free translation.) They camped at the same place for some time because the girl was sick. Her father was the head chief of the camp. In the same camp was a rich boy who loved the girl and wished to marry her. When the people moved camp and were travelling further along, word went out among the people that the boy was to become the chief's son-in-law. They were both very handsome, and the boy was fond of the girl, but he did not visit her as the custom among us in those days was different from that which is current today. One day the boy told the girl that he was going on the warpath and asked her to wait for him until he returned. While they were off hunting everyone remarked that the boy had gone on the warpath. It was the custom in those days for the boy who is to be the chief's son-in-law not to go off on the warpath. As they were on the march the girl became ill. The chief then announced that his daughter was sick and all should return to the village. A few days after they got home the girl died. Her parents were broken-hearted. The planting season then began and after the planting was finished the chief told the apprentice that he was to announce 80 Publications, American Ethnological Society Vol. X VII that they were to go on the hunt. While they were on the hunt they came to a place called Girl's Mountain. There the boy rejoined the people, bringing with him a herd of horses that he had captured on the warpath. They did not remember that the boy would be very anxious to see the girl that he was to marry and it was not until he sat down to eat his meal that his mother told him that the chief's daughter had died. When he heard this the boy at once stopped eating and asked his mother where the girl had died. His mother told him that the girl had died just as they got to the village, and that her grave was to the south where the graveyard was. In the evening he prepared himself for travelling. Fastening on his quiver he set out afoot to find the girl's grave. He travelled two days and two nights and on the second day of his journey came within sight of the village. He sat down upon a hill looking down at the village, as it stretched out before him in the valley. Then he went to the place where his mother had told him the grave was and there he found a dead horse that had been killed for the girl. The boy cried bitterly for he was deeply grieved and he resolved never to leave the grave even should he starve to death. All night he lay against the grave and in the morning he sat looking over at the village, when lo and behold he saw smoke coming from the chief's house where the girl lived. He thought he had better go and see who was there. As he peeped through the doorway into the room he saw a girl sitting inside; she was sitting in the southwest seat facing west and weaving a belt. Although she did not look in his direction she apparently knew he was there. She said, "Don't come in, just sit down right where you are." He sat there until morning and this time the girl said, "Come and sit downright in here near the door." As the days passed he kept moving closer and closer to the girl; this continued for four days and all this time the boy had had nothing to eat or drink and he was weak and hungry and would from time to time lie down. Finally on the fifth day the girl spoke to him and asked him whether he was hungry and thirsty. He answered that he was. Then she took a very diminutive brass kettle and put it on the fire and in it she cooked some dry meat. Then she served it to him and although the portion was very small his hunger was satisfied long before he had eaten it all up. Then she also got a little waterpouch and offered him some to drink and this time too his thirst was quenched long before he had drunk enough to empty the little pouch. Then she told him to lie down and rest upon the middle bed and that there was to be a dance and that the dancers were coming into the lodge. Presently he heard the sound of the drums to the west of the village and there was shouting and then the dancers passed through the village. He could not understand what the dancers were saying, but the girl who was sitting up on her bed apparently did. Dust Weltfish, Caddoan Texts 81 arose about the fireplace but the dancers were invisible to the boy. Then the dancers left the lodge and this was clear to the boy by the way in which the shouting seemed to leave the room. The girl told him that this performance was to be repeated for four days. Meanwhile the girl continued to give him dry-meat and he grew strong again. The dancing went on as the girl had said it would, and every night after the dancers left, the girl would assign him a different bed, so that he would get progressively closer to hers. At last the boy could see the shins of the dancers. Finally the boy had the bed right next to the girl's and that night he was able to see the dancers clearly; they were people. Then they would leave the lodge shouting as they went along. Sometimes someone would sing a song in one of the lodges. The food that the girl gave him was also peculiarly satisfying; if they simply ate once a day that was enough to satisfy their hunger for the entire day. Next morning she told the boy to sit down right next to her and she spoke to him. She said, "I know what you came here for." Then she continued, "You are the cause of what has happened to me." "Yes," replied the boy, "I did do something that I shouldn't have done, but I thought we would be together again as soon as I returned from the warpath." Then the girl said, "I knew what you intended and it is I that have caused you to come here. But remember not to misbehave in any way again or you will lose me forever." This time when the dancers came into the lodge he could see clearly that they were people. Then the girl began to be clairvoyant and she told him what was going on at home. She said, "They are returning from the hunt and they have plenty of meat. Your mother and father are crying for they think you are dead." Then she told him again that if he wanted to have her he must remember to behave at all times. Now the girl had come back to life and began to act naturally, and they talked together in the ordinary way. They would go to the stream and while the girl swam he would sit up on a hill and look about. Now they were married and he would bring corn for them to eat. Then the girl said that the people would be coming home soon and that the next day the advance-scouts would arrive. So the boy sat on top of the lodge while the girl was inside making a fire. She said, "Now they are arriving," and presently he saw the scouts standing on top of a hill looking toward the village. They noticed that there was smoke coming out of the lodge and that someone was sitting on the roof. When they came closer the boy came down and then the scouts who were invited into the lodge, saw that the boy and girl were alive and well. The scouts were overjoyed and told the boy that his parents were very sad for they thought he was dead. He told them that the corn had grown well and that as they could see the girl was also alive.again. At this they marvelled. The girl began to feel sick and it 82 Publications, American Ethnological Society Vol. XVII was probably because of their human vital odor. The scouts must have had some dry meat with them which they gave to the young couple. They told them that the people were still some distance away and that they would not get there for at least four days. Then the scouts went away. The girl said to the boy, "Now go and get some branches of the plum bush and put them right here next to the wall. Get the very sharpest branches you can find." Then they were to have a mock wrestling match and if the boy overpowered her she would again be entirely human. But if she overpowered the boy she would forever be lost to him. Then they wrestled and he threw her upon the sharp plum branches but she did not feel any pain. Then the girl told him that he had one more chance and this time he threw her on the plum branches with all his might and threw himself upon her and at last she felt the pain and they knew that now she was entirely human. When she got up she rearranged her hair and said, "Now we are truly married and my parents are going to see me and your parents are going to see you. Go and bring some cedar and some white ragweed." Then they smoked the lodge with the cedar and the ragweed so that the odor might permeate everywhere. The smoke of the cedar and the ragweed is very fragrant. Then she said to him, "Now that we are married, don't ever scold me or go with other women." As the boy sat outside he said the people were coming. There were the boy's parents and also the girl's. She said, "Don't cry any more, here I am again." Word travelled all through the tribe that the girl was back and in her normal form. They were married and lived happily for some years, but once when they were away on a hunt the man courted another woman. When she found out what had happened, his wife was so grieved that she died. The boy wandered about aimlessly in his grief, but in vain; this time he could not bring her back to life again, for he had broken his word. VISION AND SACRED STORIES. 16. ORIGIN OF PLANTING SEEDS. (1) pdkuxtu he axruksituxku ratara'kuki he axri tsiksdktats^'us e piraski w'tuksku rakuka.pd'kcsu (2) heru axriwttska p;iraski ru takei raru. ke.tiat (3) heru e ika'ri dxraruxku (4) wkwtirariwaxte(1) long ago - there was a village (sitting) (e.) us (Indians) - they were hungry (e.) and a boy there was (sitting) (q.) a poor one (2) then he wanted (e.) boy, "Right there just let me go." (3) And - grandmother he had. (4) They Weltfish, Caddoan Texts 83 kawuotu pz'ra'u (5) heru' kuruaaxriat (6) heru axriki-tsuat he karatikstaktdz.ta wttasdxkttste'hat (7) tirakitstethat kakatikstaktdzta (8) weaxrakEkat pi.raski (9) axrahuka-taku he axrakistutspd tsaxriks (10) raxkukspitsata he tariwdxte.kut (11) heru siaxre'wa. rzkutski (12) iwesiaxrawdkku kirikerasttkikat tlki (13) axrawdAku titaku tdtttska ratku-ta (14) tatttska ratkuhu'kata'ta (15) triwesiwltia tsusawe (16) heru siaxriwadku n&'wa he sire'tarahu.katduxta (17) he siaxri-rikttauts heru axriwa'ku haw6d pttku sitawd.tsta wesirlku.ritsi sata hawa pttku sirawa'a (18) hawa pttku sttia utsa-ha (19) he riru'siaxriri rat wesiaxrah.ata sikarahu.at siwdte wa (20) e wesiaxruri'tsi sata ehe. sirawa-rtki u-tsa-ha herihe siaxru.ixk &at (21) he tihe. sArawacriki raru- sikixriat (22) wesiaxrurritsilsata rahzrz'tat he rahi-rt hirit ise'rLt rdxrura-ri.hat isertt wesiaxrahukatawttspa (23) he weaxrariwaxtekut'u pi'raski (24) hd-wa axrahatstdahis hiru axre.ka kara-rata.'u he axrawitsat pi.raski (25) s8.wwtittatsikskd.pa k8s wLti-tt kurahs triwe.siaxri'tsirasu kata pi'raski (26) hk axrare'watd&* pt.raski (27) tsu vxrerepivru axrakari raratsdawawi ri wataxpakustaruwklta'ku (28) axrarewwa/t4 ti-trirawere starving to death children. (5) Then he went way off. (6) And there was a stream (e.) but we didn't know that the stream was there (q.) (7) this side of the stream we did not know. (8) He was crying (e.) boy (9) he sat on the bank (e.) and there were bones lying about (e.) people. (10) When one would get there (e.) then one would starve to death (11) then two came (e.) birds. (12) When they said (e.) "Why are you crying, son?" (13) He answered (e.) "Here I want to go. (14) I want to go across." (15) What they were was (q.) buzzards. (16) Then they said (e.), "All right, then, we will carry you across." (17) - they put him on top (e.) then he said (e.), "More two are coming. When we are tired again two they come, (18) again two they are grouse," (19) and then they took him (e.) as they proceeded to cross (e.) they didn't move through the water (wade) they flew (q.) (20) and when they were tired (e.) then the other those two (standing) grouse then they went under him (e.) (21) and those others those two (standing) just they went away. (22) They were tired (e.) all the time and finally here clearly was the land extending clearly they had crossed. (23) And he was starving to death (e.) boy (24) also he was thirsty (tongue-dry) (e.) there was a dwelling (e.) mud-lodge and he went there (e.) boy. (25) They took pity on him (q.) they were (q.) old men those that took him in (e.) boy. (26) And he looked about (e.) boy (27) sacred bundles there were many (e). they were hanging up there were gourds on top. (28) He looked around (e.) there where the sun sits against and there was a 84 Publications, American Ethnological Society Vol. XVII sd-kaku here'karihaxka'takl re-ksu 6 pahuks (29) he kurahus axrawa-riki kLtu wdtirar6xpah4aat (30) taku renrit pi.raski nawa kttu. westtixra'u i'weaxraStartt h axrtxwaki westtatdarau (31) e rdkir.ku ri.siaxrtrira'ru pahurks re'katstiki'su a rikisu (32) u-raaxka-tit a re'ksta'ka hawd siaxrira'ru tsuvxrerepi-ru wttipakustaru'kttaku (33) hertru axre'a trwesiaxrtpadwaktit (34) ruirwe-tard-ra parri tsuvxrerepiru tirukstdwtawe tsiru tire rdtawe raktrz.ku (35) ru tsti rirusiaxre-ra' rikutski siaxrirata trwerrardrtxku'ku triwetararu wltspa tirukstdatawe (36) he tsiru tire-rdtsawe radkirzku tsVskitt reratsawe tsuvxrerepr.ru (37) iweaxr6awitsa'a he tsUri axritaktatst'us (38) nawa iweaxrawitsa'a siwtti'tatsikstd re'sa.ru (39) iweaxraraxkdtwi a. axrawdaku ru. tatir&' tiaaxrau/kdtaw4.riki (40) herU axriwa ku pi'raski tittaku ru ke.ri-wu ketskuxki he rawttakaratsu racwakara-rua (41) heru axriwa.ku axrawakardru.ta taraha tirutasu'at (42) wttisikstacktzka. (43) hk riru. axrirarikitawt Vt aaxrawa ku tstakawiutika he kskitiks e' riramrawi-kawatat he sikaraisekawu.tUt (44) heru axriwd'ku he istakawT.ttka he kardtstri'rakasta'ra 6 paksu (45) heru axriwdaku he Isuxpakskudserit he awit tsutpakspjurut (46) uwkaa he weaxrerara. kisatski iweaxrtxfield at the back corn and pumpkins. (29) And old men those (standing) all they are painted red. (30) There stood boy. Now entirely they give him the way that one who is going to come (e.) and they said (e.), "Now we have given you the way," (31) and planting seeds they gave them to him (e.) pumpkin seeds and corn (32) black corn and white corn also they gave him (e.) sacred bundle there were gourds on top (q.) (33) Thereupon he came (e.) they had advised him (e.). (34) That's where they come from Pawnee, sacred bundle this way that used to be among still this way exists plantingseeds (35) then back they brought him (e.) birds they took him (e.) the things he had with him those are the ways he brought here this way there was among. (36) And still they are among us planting seeds a few they are among sacred bundles. (37) When he arrived there (e.) then still they were hungry (e.) (38) now, now there he arrived they were watching him (q.) chiefs (39) when they were inside then he said (e.), "There I came there where these are standing against." (40) Then said (e.) boy, "Right here - let them go a few." Then suddenly he made a call (41) then he said (e.) when he called "Buffalo there's a herd. (42) Prepare yourselves." (43) And then they mounted (e.) and he said (e.), "If you kill them and four - they run out of (the herd) then don't kill them." (44) Then he said, (e.) - "If you kill them then don't bring the feet and head." (45) Then he said (e.) "- Place the head in order - eastward turn the head." (46) Oh, then Weltfish, Caddoan Texts 85 kalwa tika he isti axrura.tardhta (47) he Iste weaxri-tatkatsd'us (48) pi raski axraratsakipu tsdaxriks (49) heru axrir'ku ta-kaski 4 ahttki (50) iriwekutikate-hat ta'kaski a ahttki (51) he axrahqukatwi'at awtaxkd&wak.ta triraxkrizku (52) kltu pira'u asickardaxriri-karl.hats triwekuaxru-tu&a (53) heru axrutsia hdIwa (54) iweaxraw4dcka Lriweaxratakawa.xra rikv.su a p4d'huks a dtit a kitu (55) hawa istA axriwdaku pu.raski wttizkestaktat htAwa e hiri axruxtaraha'rariruxtsi e axrtxkawu tit (56) trihe. wttird.rtsa'at (57) nawa ir&ku pi-raski he weaxraha-rariku re'saru wftutka'ku (58) ird4ku pi'raski he axrassa'a piraski stiresarciru (59) ru. kltti rweLriwttararu wd tiraxra-kitat (60) heri r axrukstaxwdkara ru ata (61) he tiraxraklita hk kare'retikstaktditta ti'taku tasdxcktste.rat tirakttste'raxpi (62) trikakatikstaktdi.ta tiraki'tsuhat taku tas&xkctst'.rat (63) riwdtaraitis tiwits&' piraski (64) iweraiku iweaxrutka-kc resa'ru (65) siteriruwrapirihu a steruxrarAwLtspu kisatski (66) hk rahiri axra'4 resaru kitu (67) triwtukstu-hu'i4 tiaxrukstd.tawe e iwerexkukawu.tLku tisuihuri (68) he kurahis td4raka he teruraiwa'wat rakura-ituskawaha'ru (69) he iweaxrarku he texkadwuitt rutriwewdtira' they brought them (e.) meat, when they killed them (e.). Then again they were lacking (e.) (47) and again they were hungry (e.). (48) Boy he called together (e.) people. (49) Then they were giving out (e.) dry meat and fat. (50) They were so wide dry meat and fat. (51) Then he went along in front (of the people) (e.) they would eat enough (e.) what each had. (52) All children they did not eat it up it was the same size. (53) Then he proceeded again. (54) When he spoke (e.) when the crops grew bountifully corn and pumpkin and beans- and all, (55) also again he said boy, "Go hunting (q.) again." And here there were many buffalo (e.) and they killed them (e.). (56) More there were (q.) (57)'Now that (sitting) boy then he was married (e.) chief he sat inside for him (q.) (he is son-in-law) (58) that boy then his name was (e.) boy Chief-they-fear. (59) Just everything he had that under his control (q.) this our camp. (60) Then they referred to him for his opinion. (his speeches were extended along) (e.) (61) and this our village and we didn't know here there was a stream this here stream. (62) That is what we did not know this water here there was water. (63) That story (q.) it came there boy. (64) He that was there (sitting) since he was son-in-law (e.) chief (65) they loved him, they would take them to him meat. (66) And finally he became (e.) a chief entirely. (67) That's what it was for (q.) this way that used to be among us (e.) and when they would be killing them (e.) later. (68) Then old man would have a dwelling (e.) and they would tell stories (e.) stories of luck. (69) And as he sat there (e.) then they would kill them (e.) that's what the "way" 7 86 Publications, American Ethnological Society Vol. XVII kirahus (70) he taru'taka4ri.ka tske kara ku (71) kurahus arutaraxpahatstaknrtxrit weraxkukazwutiku taraha (72) heru Lri rakawi kurahus wtterrariwitspa (73) ktti tiaxrukstd.tawe ruirzaxra.ra.ra'a raktrs'ku a tsuvxrerepi'ru (74) trtwerut'ttsiraru'. is old man. (70) And there would be a tent leaves (71) old man he would be painted very red (e.) when he would be killing them (e.) buffalo. (72) Then to his tent old man they would take them there (q.). (73) All these ways that were among us (e.) that's where they came from (e.) planting seeds and sacred bundles. (74) Now that's all. ORIGIN OF PLANTING SEEDS. (Free translation.) Long ago the people of our village were starving to death. In the village lived a poor boy alone with his grandmother. He left his grandmother and wandered off aimlessly. Things came to such a pass that even the children were starving. As the boy wandered far off he came to a stream that was entirely unknown to anyone in the village. He sat down on the bank and cried. The ground was strewn with the bones of people who had died there for when they reached this stream they could go no further and would starve to death there. As he sat there two birds came along and asked him why he was crying. "I want to get across this stream," he answered. The two birds, who were buzzards consented to carry him over. He was to lie upon their backs and when they were'tired two more birds would come to relieve them. These two birds would be grouse. The birds did not wade through the water but flew directly over the stream. When they got tired, the grouse took him on their backs and the buzzards flew away. The birds were getting more and more tired until at last they saw the land stretching out before them and so they knew they were across the stream. The boy was hungry and thirsty and at last he came upon a mud-lodge, toward which he went. In the lodge lived some old men. They took pity on the boy and took him in. Inside he saw many sacred bundles with gourds on them hanging on the walls. Looking about the lodge he saw that near the wall at the back (west? south?) there was a garden where corn and pumpkins were growing. And those old men were painted red all over. The boy as he stood there received from them the planting ritual. They gave him planting seeds of pumpkin, black and white corn and also a sacred bundle with gourds fastened upon it. It was through Weltfish, Caddoan Texts 87 his contact with these old men and his visit to their lodge that sacred bundles came to the Pawnee and the planting ritual which still survives today. When the birds brought him back he carried with him the things he had received. There are still a few bundles left among us. When the boy got home his people were still starving. The chiefs were ready to listen to what he had to say. He told them that he had been to the place where the old men stood against the wall of the lodge. When they heard this they were ready to follow his instructions. He directed a few men to go off to a certain place and when he heard one of the men shouting, he told the people that a herd of buffalo had been sighted and that they were to prepare to hunt. They mounted their horses and set out but before they left he told them that if when they sighted the herd four animals should run out from among the group, they were not to kill them. If, however, they did kill them, they were to leave behind the feet and the head, placing the head so that it pointed eastward. After the kill the hunters returned with large quantities of meat. Later the people were again without food. The boy gathered together the people and gave them dry meat and fat. Everyone had a large portion including the children, who had so much that they couldn't finish it. Then he spoke and the fields grew a plentiful crop of corn, pumpkins, beans and everything. Then he told them to again go hunting, and they made a big kill. And from a second killing they brought still more meat. As a result of his deeds the boy gained recognition and married the chief's daughter. Then he got the name of "Chief-they-fear". He was the most influential man in the camp. His opinion was sought in all things. The stream the boy discovered was unknown to us until after his experience there. The boy who was now the chief's son-in-law was loved by everyone and they would bring him many gifts of meat. Eventually he became the head chief of the tribe. From that time on our people held ceremonies in connection with the hunt to symbolize the gifts the boy received from the old men. Older men would gather in a lodge and tell of the many successful hunts that resulted from the ceremony. In the ceremony, they built an arbor of leaves and in it sat an old man painted all red. They took a portion of the first killing to this old man in the arbor. The whole order of the hunt, planting seeds, and sacred bundles were originated in this way. That is the end of this account. 7* 88 Publications, American Ethnological Society Vol. X VII 17. THE STORY OF EAGLE-BOY. (1) hawa tire.ra'ku pt raski d itaxri swltz ku (2) he axraraxkdtawa he tskarac siaxrak&dku (3) iwesira ku siraxkuxratsaus (4) tsuraki axrukstara- rik.su iriweekruxrvtsirdaru he weaxra-ruxtsa dskcu reksu (5) he axrawa.ku tritaxrd'raruksta hkru axriwalku ihe (he axruxra.lt) irattsti (6) kare saraxkatawimhirkttt kare.sdxkarihats (7) he tsuraki weaxrahi.wz'ku Lri'raxkurararukstartt (8) heweaxrarawreihatssta tsuiraki he pi-raski wdtikuxrakaruixtaut raru wttihurdaraxk/sku kukarawiti-ruts rmik.su (9) heru axrutsid itaxri axrawiku kaweskarmhats (10) he axrakuwutlt iratsti he axruxtakustt ari kts wltuksp'tat he axrtxpirusas itaxri (11) he axwrawakaraxkaas pi-raski (12) he axruhuruitsa heru axri't rktaxkats (13) he tsuraki Lstu kuxraka pd'kcsa tskara- sirukskl/ iratsti- ruwerata (14) a. taxkikat tsi.raki (15) hkru axrmiruts riki's? kski. - tlks trikuxrurd.rzwit (17) heru axriru'tsit (18) hkru axrra-raspe. tstu (19) he haw& tstit axraramruras rihuksiri wewltuxramru rmiki.su (20) he tri'kuxrumvt he kuxr&huras aski atit (21) hkru axraxkdasat rakurardra'au hewetaxki'kat (22) heru axnirdraru heru axrutsitsparm. rud ' kskl tiks he weaxraramre'hats (23) he rewttska ara-ts (1) Again this is a story boy and sister they were sitting (q.) (2) and they went hunting (e.) and alone they (2) sat (e.) (3) as they sat they were hungry (e.). (4) Girl she had (e.) corn that probably was all - that she had (so.many) one ear of corn. (5) And she said (e.), "That's what I am going to plant." Then she said (e.) ( she had a dream) her brother, (6) "Don't parch them don't eat them up." (7) Then girl she was cutting grass (e.) where she is going to plant, (8) and when she is going to finish it (e.) girl then boy he stole a meal for himself just there were bare grounds (q.) they were not lying there corn. (9) Then she did (e.) his sister, she said, (e.) "Have you eaten them up?" (10) Then she spanked (e.) her brother and she took off (e.) calf robe he had for a wrap (q.) and he got a spanking from her (e.) his sister. (11) Then he cried (e.) boy. (12) Then he arose (e.) and he is (e.) an eagle. (13) Then girl again she became sorry alone they (2) were brother when he had gone (14) and she would cry (e.) girl. (15) Then there lay (e.) corn four that is what he left. (17) Then she picked them up (e.) (18) then she looked for them (e.) again (19) and also again she found them ten (e.) there were that many (q.) corn. (20) Then something happened and she found one bean. (21) Then she went into-among (the field) to plant and she would cry (e.). (22) Then she planted (e.) and there were rows (e.) four and when she had finished it (e.) (23) then she thought, "My Weltfish, Caddoan Texts 89 kustuhurdsp'at heru take axraat (24) he taxki'kat hk ari'rexkute.rt hk taaxwdku ktrike rdstiki'kat (25) a kardaxrihuras hk weaxrdawttsa a.taxka.ki tsurraki tskara (26) he rahiri axratawiruwttt rAlkisu atit (27) heru axriwtska tst.raki kuattahur4s iratsti (28) iweaxrdhe.sa he axrawitska' tuhhuwraspiat ratsti (29) awlttarahurihuu> a tiwttska' klmrk.tasuvt axraki.tika (30) hkru axriat dtaxki'kat kuatexruras he tsurakA tiwa.ks iratsti tdxraspe (31) wesiku.wttikrckvtpa' t raxikuki'kat (32) he rahir x axrarahras h axra'sa taraha wttuxretstdxtsdaka (33) he tsuraki trLwitiaxrakdiwi.ttt (34) hk axratakusu'ixtakdahat he tri'wttl. retaxkats (35) hi axru-tastdrurukvt (36) rihukst wttu'tastdrurukvt heri ri axri. piraski (37) rahiri wite tsikste'uxkut'ti itaxri (38) heru siaxre.wa hk axrawakcu i'.kaa ttki wetrikis (39) heru siaxre.wa heru siaxwrtwtspa (40) he tsu'raki axrataru. rkEksu (41) he siaxrawd&waa (42) he axrawa'ki tsuiraki aka xrkaraxkiwirasta taxratsa4istksta a-rikari heri'kari (43) ndwa heweaxrara tsa.lsSka wUtlkari rik.su d atit (44) he axraru tsuqraki k1.u (45) kettsi axrawa-ku tsiuraki kakatstxwa.tsta atit (46) lsti taxrd'raruksta (47) nawa wesiaxra-ku pitsikat hawa piraski brother I must go look for." Then there she went (e.) (24) and she cried (e.) and when someone would see her (e.) and he would say (e.), "What are you crying about?" (25) and she didn't find him (e.) and when she came home (e.) she would be living (e.) girl alone. (26) Then finally it matured corn and beans. (27) Then she wished (e.) girl she could find her brother. (28) That morning (e.) she wanted (e.) to set out looking for her brother. (29) She would be very sorry for herself and she thinks, "Why is it she spanked him (e.)." (30) Then she went (e.) she would cry (e.) she wanted to find him and girl she said, "Brother I am looking for." (31) Her eyes were so swollen from crying (e.) (32) and finally she found him (e.) and there lay (e.) buffalo the intestines were sticking out (q.) (33) and girl she sat down behind that (e.) (34) and it descended (from its perch) (e.) and that's what it is (q.) eagle. (35) Then she grabbed its feet (e.) (36) just she had grabbed the feet (q.) then it is (e.) boy. (37) At last she felt happy to death (q.) sister. (38) Then they (2) flew(e.) and she said, (e.) "Oh, son, corn is matured." (39) Then they flew (e.) and they arrived (e.). (40) Then girl she picked (e.) ears (41) and they ate (e.). (42) Then said (e.) girl, "I am not going to roast them, I am going to dry them there would be many there are many." (43) Now and when she dried them there were many (q.) corn and beans (44) then she made (e.) girl braided seed-corn. (45) Then said (e.) girl "We are not going to eat them beans (46) again I am going to plant." (47) Now when they settled (e.) (sat) for the winter 90 Publications, American Ethnological Society Vol. XVII wktarivus rakuparespari (48) raxruraxki raxkcuki'tika a p4'rus haw& ttsat (49) rahiri wesiaxrarurutspa hkru axrwacku iwerakatardxka'a (50) he tstu rtruaxrirt&raru tsu'raki (51) hawa axrare.ksk6'rna a atit (52) hawa piiraskl wekuxrari'usisa raku kuwutika td'raha (53) iweaxruksta'xkata-ta wekixriraktiwaxte-ku-t'u he ke-tsi rartksLsu weslkare'rika'pa'kts piraski a tsu'raki (54) hk weaxraraxwttspara hewesiaxrawari astte'rutsirdspari tsuraki a iratsti (55) he ta-raktawcauhu riki.su (56) tweaxraraxwa'ats riki'su a atit (57) kttu kvt4racwa tsu.raki a iratsti. also boy he knew how to hunt. (48) Deer he would kill (e.) and rabbit also coon. (49) Finally they had possessions (e.). Then he said (e.) when spring came (when green grass came up) (50) then again she planted (e.) girl (51) again the corn was bountiful (e.) and beans. (52) Also boy he had learned how to kill buffalo. (53) When they had gone hunting (e.) when they were starving to death and then truly they were not poor boy and girl (54) and when they arrived there (e.) and they were going about (e.) they would lead them about girl and her brother. (55) Then he would give them much corn. (56) When they had distributed (e.) corn and beans, (57) all it was theirs girl and her brother. THE STORY OF EAGLE-BOY. (Free translation.) This is a story of a boy and his sister. When the people went on the hunt they stayed at home. Soon they got hungry. Of the few ears of corn they had only one was left and the girl had had a dream in which she was told not to parch and eat up that last ear of corn, but to keep it for planting. She told her brother not to eat it up and she went out to clear the field. As she was finishing her preparations, the boy stole the ear of corn and ate it so that there was no seed to plant. The girl spanked him and jerked off his buffalo calf robe. The boy cried and was very miserable and presently he flew off in the form of an eagle. Then the girl was sorry for the way she had treated her brother for now she was alone. She was so lonely that she cried. She happened to find four grains of corn that her brother had left, and after looking further she found ten more; she also found one bean. Then she went into the field and planted four rows of corn and when she had finished she decided to look for her brother. Wherever she went people would ask her why she was crying so bitterly. She didn't succeed in finding her brother despite her efforts, and so she was still alone at home. When the corn and beans ripened, she again wished she could find her brother and so she set out to look Weltfish, Caddoan Texts 91 for him. She was filled with remorse at having spanked him. At last she had cried so much that her eyes were all swollen. In her wanderings she came upon a buffalo with the intestines sticking out and she hid behind it. Her brother who was flying about in the form of an eagle flew down to where the buffalo lay and the girl grabbed his legs. Just as she grabbed him, he was again transformed into a boy. The girl was overjoyed and she said to him, "Oh, brother the corn has ripened." She went out and picked some of the ripe ears and they ate them. She decided not to roast the corn but just to dry it. They had a very large crop. Some of the ears she braided together by the husks to keep for seed. They also kept the beans for the next planting. When they settled down for the winter, the boy knew how to hunt and he brought in deer, rabbits, and coon. Finally they accumulated a good deal. In the spring, the girl planted her garden, and again there was a bountiful crop of corn and beans. And the boy also had by this time learned to kill buffalo. When the rest of the people who had gone hunting returned, they were starving for they had been unsuccessful. But the boy and girl had plenty stored away and they gave everyone all the corn and beans they needed. 18. ORIGIN OF THE WHISTLE OR DEER DANCE. (1) ketsi ihe tiweratiraiwa tststartt e pakuxti wttukskltkahdxqrt (2) heru axraraxkataat e ihe axri'tstksdktatsaus (3) he axrakit pa.ta e iwe pirra'i raxkuwaxte.k.itu (4) hert lrkuxrahura a rziri.kuxruksaktakuwi.su'cku (5) he iweraki pa.ta hk axruksarariku heru trikuxrr.hi he axrarawits8d ratuksu karakurahe-ra (6) iraki pdta he axraru tsapat pi.ra'u (7) heri iweraru'axrwraxwawaats ketsi Ltriri.raxkutta (8) hk weaxrara piarai tsapat heru Irikixr?.hi tskar4 weaxrahuri (9) nawa he irakl pita heweaxrapa.respari rexkuriwitsa (1) And now, this story I am going to relate - long ago there was a mud-lodge village (q.) (2) Then they went hunting (e.) for they were hungry (e.). (3) And there was (e.) a man and there a child it would be starving to death (e.). (4) And in some part of the world where they used to migrate (5) and that man and he was married (e.) and somewhere then there came (e.) sickness it was not good. (6) That man then she made (e.) woman a child (7) and merely they had scattered (e.) and so each went his way (e.) (8) and she had(e.) the child woman and somewhere alone they were (e.). (9) Now then that man he was hunting (e.) he would bring 92 Publications, American Ethnological Society Vol. X VII raxruraxki a p4'rvs (10) pirra't tiwekuaxru'tu wewttiratsa'at pv.raski (11) rahi.ri ihe axrakawuw.tkusltit taraha (12) ru. tskara iwesiaxrawari he kahuraxktts.tstskat rusiaxra kdrika'ku ruxra'ru ira.ku pi-ta rexkirarahu kisatski (13) hk weaxru.takaxttszzhat he rahiri pi'ta iracku axraparessat tskara (14) wesiwttizku pira'i a sitaxkd'ku (15) he axrutsuksa.rm p'ta pdruxrtt 'rut ra)a rahri pi'to axrut.tari raxkvte-ra ruiriraxkiHta (16) he tirackue ihe p.tta (17) he tiraraxwiri tsa&xriks hk sikuxrirakaxruras (18) he tsapat sikuxrixkuittt pi'ra'i szkuxritkLtteraxpu (19) he sikuxnrxkd.tauts (20) hetsi pi.ta axrarariwitsdt kisatski (21) he pi'ta axrawacku tri'rlxwake.zsuku khraskadku (22) he tsapat kukaraaxre'wakara'rua (23) aki. iweaxrahu.kata pi'ta he taku hiru axrikwutstd tsapat (24) wttikad'raxkalsts aki ketsi pi ra'u weraruikuruxnwakurtkasittt (25) hkru axrutsid pi'ta (26) a axre'rit pirra'u weaxrakrikadc'ra (27) hkru axrvtsia aaxrararahurdwatsi'ttt ixtat ru wdtika'ruts (28) heru axrutsid p.ta rsta he wltika'hura-ruat (29) heru rnhe axrarariwustl'tt (30) heru axrekaru. pita z ru (31) tatukstapakJa&hu kaxt'a (32) heru axrutsia aaxrarrahrahurahkat (33) pirra'u aru taxtdkvsta he tri he rukska.s_ tsapat pi.tM aaxrakaxtarcarzru (e.) deer and rabbit. (10) Baby he was as big as this: (e.) he was in an advanced stage of babyhood (q.) boy (11) finally - he began to kill them (e.) buffalo (12) all alone they (2.) live (go about) (e.) and in the thickets there they had their dwelling (e.) because that man he would bring them (e.) meat (13) and the tent was half full (e.) and finally man, that one, he went hunting (e.) alone (14) they (2.) (q.) baby and they would stay there (e.) (15) and he would do (e.) man soon he would come there (e.) finally man he would do (e.) he would be gone all night (e.) he'd go somewhere (e.) (16) and this - man (17) and these wandering people then they found his dwelling (18) and woman they killed her baby they wrapped it (19) and they laid him against it (wall) (20) but man he arrived bringing them (e.) meat. (21) Then man said (e.) the way they say "Are you home?" (22) and woman she did not call out (23) but when he went inside (e.) man then right here she lay dead (e.) woman (24) her stomach was burst (cut open) (q.) but then baby he just had cried to sleep. (25) Then he did (e.) man (26) he picked it up (e.) baby when it awakened (e.) (27) then he did he carried the bundles outside (e.) some ofthem remained inside (q.). (28) Then he did (e.) man over there - there was a thicket extending (q.) (29) then over there he proceeded to carry them (e.). (30) Then he made a dwelling (e.) man hay (31) we used to say small lean-to of grass. (32) Then he did (e.) he would carry the bundles inside (e.) (33) baby then he would have it upon him (e.) and where - she was lying inside woman Weltfish, Caddoan Texts 93 (34) he pi.ta irdcku he witaxpa-re-sat pirra'u arum taxtcdkvsta (35) he taraha tdxkuwuttt tsapat tiraha (36) he ira4ki pa'ta heru tar'.tsia (37) atarexraru.wa pira'u tridtaretu' hk rahi-ri axrarih'.ra pi'ra'u (38) tri.rutahu werakurikIspari he rexkurdruwd. - hu he weaxrarik^_'us pira'u (39) hk rahrri pi.ta karaaxri'raxru iwerar&dkesru is8ra'ku (40) hk weaxrakatari'i he rahieri axrvtstira.karin rtksu (41) he rahiri tarultd p.ta he taxwa-ku resukskdiku he ira-ki pi.ra'u (42) he tirutkehartrahdmru hera axrutltkaxkus heri titstatta'witsd ku (43) ta titsiksarzusu-ku piraski askatski he hdwa rixwakit'.hu tadtu' (44) iretkaxku heru rLt tkus a titd*huri askatski (45) iwera'ku he tsvsi'tt titkardwatat he rakukdri'u heri stttriwwariku tsi irure'rihvt piraski eru trinwvuriku iwkrvtstattawitsaku (46) he karenriku:rakuita terurukstapirihu'u pi.raski (47) he tra'riki p'.raski iriatdxka a tsirA riatdxka.a he texwitsd ia8sti (48) he iraarlki piraski he rahtri kuxrutatsikste.a (49) aru tdxtsakuiri.sat he terariwttsa klsatski iwewlttrikatiihAxkar' man he burned the house (e.). (34) Then man that one - he would go hunting (q.) (e.) child then he would have it upon him (e.) (35) and buffalo he would kill (e.) female buffalo (36) and that man then he would do thus: (37) he would take off the udder baby that he would nurse then finally he got large (e.) baby. (38) The way it always is when it is crawling and when he would bring things (e.) and when he eats a lot (baby) (e.) baby (39) then finally man he would not carry it (e.) when it was a long time there they were living (40) and when he could walk (e.) and finally he made bows and arrows for him (e.) arrows (41) and finally he would do that: man - - he said (e.) "Stay home!" (sit inside) and that baby (42) and this side of the room there he made him a small mound (earth-set for him) and there he would shoot at the target. (43) Here is the way they used to do it boy sinew and also they would say sinew bullseye1 (44) that dirt sitting then he would place it there and it is round sinew (45) when it sits there then a little he covered it with earth and a lot then they would shoot at it (aim) and being alone boy then that which he was aiming at that sinew-bullseye he is shooting at (46) then he won't go anywhere they love it very much boys. (47) And that (standing) boy he would stay there inside, (e.) yet he would be there inside (e.) and he would arrive (e.) his father (48) and that boy then finally he got used to it (his feelings became happy). (49) Then the sun would go home (e.) and he would bring them home meat it was many years (q.) there they (2.) lived (e.) (that 1Sinew chewed to a paste and made into a small round ball; used as a target bullseye. 94 Publications, American Ethnological Society Vol. X VII isiaxrawari (irarLki i-ksi) (50) triwe kuwitih-urat wekararak".u akapi.ra'u (51) hk she he kltut weaxrarai-tusitawa (52) tseweru wttirarttehaksa irirawitska'a wete tsikskasa Lrikuxrirawiu' he riaxru'td pitti axra'witsa hk irartki pirra'u he hiru axri kastar&xkutski'Lts kistaxrdartri (53) hk axraraxkutski'tts pita kudkardaaxriwa'ku wite'tslkste hu'u (54) hkru axriwttskd pa.ta taku wettxrzkurutatsikska pdakts (55) he Istu tsi haw& rukarrratdhacri (56) iwerdwitsa he hirurihe axrttskaraxkutski'kts (57) B.kaa kaxtsu' (58) nawa he iraiki pi.ta he werurardbtsixtts he kukaraaxruxwizra (59) heru axriwttskd pa.ta kiraktrike r'tvt kerikute titaku weaxrasakuxkttaurertksta he axra.witsa)' (60) he htru axrz.ku pi ra'u ktttu Lrhe wewittirxkutskit'ts (61) ka-kukstattawe pitra'i iraxkasz'u kisatstaxkewarz'ku datt't (62) tirdku pirra'u iweaxraraxkutskW.tsu kitu wttaraxwira'ts (63) iasti triweru.turaratsixtts iastz tstz riwetiatatt'huras (64) heta axrawd'ku h&ri wttiaxrakttauts iasti (65) rihuks& takuweaxra.sakzxwitsa' he piraski axra-rawatsittt (66) axrarake-a axra.sa kurahus (67) hawd axrarakea he hiru axre-ra piraski (68) h&ru Maxie)' (50) that is how tall he was he did not have baby mouth (51) and - then all when he had learned the words (e.) (52) gradually he could see (q.) when he knew he now has "sense". There was a time and he did that man (e.) when he arrived (e.) and this (standing) child then here there was clay on his legs (e.) shins (53) and he was "clayed", (smeared with clay) (e.). Man he didn't say anything (e.) he was happy (q.). (54) Then he thought (e.) man someone he must have blessed mine (55) and again but also it wasn't a short time (56) when he arrived and this time his face was "clayed" (e.) (57) oh, the incense! (58) Now then that man then he was watching and he did not question him (e.). (59) Then he thought (e.) man, "I think I'll see what's going on I believe I'll stay all night right here." The sun was going to stop on top (e.) (almost noon) and he arrived (e.) (60) and here he is sitting (e.) child all this time he was "clayed". (61) It was not the way among us child to wear a shirt naked (bare flesh) he would be (62) this child when he was "clayed" (e.) all with hand marks (q.) (63) his father that was what he was watching for his father again he went there to find him out (64) and there there was a hill (e.) there he lay himself on top (e.) his father. (65) Just when the sun had arrived so far there (e.) and boy he went out (e.). (66) It was a long time (e.) that one lying old man (67) again it was a long time (e.) and 1Maxie was the informant's little grandson who was standing nearby. He was about three years old. Weltfish, Caddoan Texts 9 95 axre'a kutrahisa~u iwe'ahu-kata pi-raski (69) hkru axre-taswira 1kurahitsal'u Uc-aa tirarikii pi-raski heru rihira' ru' axrutsi't rakura-he-r&x rartkcsts& wtti'xkaharawire triru wi'tiwalku iasti ktra thki (70) irdku pi-raki kasti iweraxwaiku take-ruxrat'a (71) hkru axriwadku pi-raslki atias ru, ti-taci ta'raxkausU'ku (72) hkru axriwa-ku lkurahitsa'u d&hu (73) he strikvtkakcsa~sii'.1ku (74) pi-raski' triwe'tiwd'4ku he'u axriwttska 1kurah~8a'u (75) ruka-katu'lu ktrakustu-ruks8uhu-r'niwira (76) 1ktrakcfrik' ~ruvt ktrakiru-ruxrd*hurauti tiri'-ta (77) iweaxrdhe~sa he'ru axriwa.kuz pi-raski atilas e nixwaki ratk1civta (78) hkru axriwa-Iku kurah'isa'u er' 1ka-siat (79) a-ki he' axrawttska 1kustiiw-Vrat (80) iweaxraralke4 axrd-ta he ratk~xt axrcuit kurahusa~u hkru axriwittt ru'-triatxraprawihurahats wit atdwaxtsa~ku'a (81) he htru' axriratxkispa'kta-hu h&u axriat he' rahiri atxrahurarMIw.tat (82) hkru axriat he rcthiri axr~witst(3 iutit axraraxka'*hu (84) he tri pi-raski trtaxreka~a-hu (85) hirt axri-tt raxruraxki tiratarapalke-hu ta'" (86) Mt4 irukN raxru'raxki he hiru' axrit tsaxriks kitu- (87) wvtirar'xlkutski'tts wtti'd Ntiriruts8i'ksahu ra-rtsta rakuhatawird'xra ktspakt'-u8 (8)hrC r-xitr~tt (89) e iweatxruxraktrikit pi-ta (90) he istit ruatxre*4 apa-rit there came (e.) boy (68) then came (e.) his "old man" (father) when he went in boy (69) then he came down (e.) his old man. Oh, this (standing) boy then further he was (e.) very handsome truly he smelled good (q.) thereupon he said (q.) his father, "Well, son?~" (70) That boy his father he then said (e.) "Who caused this?" (7 1) Then said (e.) the boy, "Father, right over there they always dance." (72) Then said (e.) his father, "Yes." (73) "And they always invite me." (74) Boy that's what he said. Then thought (e:) his father, (75) "I am going too, I will proceed to question this (investigate) (76) see what's the matter where this comes from this that is." (77) That morning (e.) then said (e.) boy, "Father - they say for me to go. " (7 8) Then said (e.) his father, "Well you can go." (79) But then he thought, (e.) "I will find him out." (80) When it was a long time (e.) as he went (e.) and next he went (e.) his father then he sat down (e.) where he disappeared (e.) cedars extended toward him (q.) (8 1) and there they were whistling (e.) then he went and finally he went close (e.) (earth-approach) (82) then he went and finally he arrived (e.) (83) it was this far where they Were dancing (e.) (84) and there boy he was dancing (e.) (85) there they were deer (animals) what we call deer (86) but,those animals then there they are (e.) people all! (87) They were "clayed" (q.) they were (q.) this way it used to be dance,to hold in the mouth whistle (88) then they were (e.) dance,(89) and as he was looking on (e.) man. (90) Then back he 96 Publications, American Ethnological Society Vol. XVII wltuxradktrku (91) hkru axrutsi4 p'.ta (92) istu iweaxra-a tri sirakariku (93) he weaxratsikte.uxku-tu' (94) axrawitska'a pirra't westikuruttatsikskacpd/ktLs (95) he weaxrasakurz'sat he axrawitsa pi.raski (96) he-tsi weaxrawrdz.ta nawa rukarerikatiha-rihvt (97) tsi axrara ke'a piraski wewttettsikskasa ak irdaku pi.raski we rari wtti'ku (98) kurahusa't wekarawttvtsira tsiksta akl irdcku pi-raski (99) ktit wesikutitpdwaktLt rd'rsta (100) iraku kurahus heru axriwaiku taku tdtara/kitatruwetatstxwd'uxta (101) he keetsi ra'ku pi.raski (102) klit wekuxrardzta (103) h&u axrzwa/ku kirahus (104) tiki tsiru rutasi'kusta (105) tsiru- kutaxraraspzuxta iweaxr&*he'sa here axriwa ku tiki rahesd triweta-tuxta (106) kukuszkutsihe pitku (107) her, weaxradt pz'ta (108) kuwekuxrute' pttku (109) he ketsi irackui pita he kuwekare-riwitska' (110) tiwltska pirra'A westtaskurutartsiksta (111) iwerarakaxrurds p'.ta 4.kaa ari.sa daxruraktaut (112) he axrakariks tiwltsa' trisiaxrdrurakd&wi (113) u-kaa rawitdtiruixkitawu (114) asawdki d kahaxke.ts (115) a'kaa pirask/ rahi'rt witetsk/cst4uxk/.tu kukarauwteacki'ta (116) e kurahI s ruaxrikarukustttt taxraxkatdkusu (117) he ritsiksariusu.ku taraxkatakusu ri.rlxk/ukaru.ku (118) atitskari-takus he tiuspd karu came there (e.) secretly he was looking on (q.). (91) Then he did (e.) man (92) back when he came (e.) where they had their dwelling (93) and he felt happy to death (e.) (94) he thought (e.), "Child now they have blessed mine." (95) And the sun had gone down (e.) and he arrived boy (96) but he knew (e.). now it wasn't a year (97) but it was a long time (e.) boy now he was mature (q.) and so that boy now just he sits (q.) (he is at ease) (98) his father he is not going to watch him (q.) and that (sitting) boy (99) all they had advised him about dance (100) that old man then he said (e.) over there we have our camp we are going to go there. (101) And so that boy (102) all he knew (103) then said (e.) old man, (104) "Son yet you are going to stay here (105) wait I am going to hunt." That morning then he said (e.), "Son, tomorrow I am going to go (106) I may stay all night two." (107) Then he went (e.) man (108) he probably had stayed all night two (109)- but that man then he didn't think anything (110) he knew child they are going to watch mine. (111) He found a dwelling man. Oh, horses he stole them (e.) (112) and with the herd (e.) he arrived where they had their dwelling (e.). (113) Oh, they all went ahead of one another (in value) (One couldn't say which was best) (114) spotted (ones) and long-ears (mules). (115) Oh, boy finally he felt happy to death (q.) he hadn't even known of them (q.) (116) and old man he proceeded to make them (e.) saddles (117) and they used to do thus: saddles when they would make them: (118) they would put the hide in water and Weltfish, Caddoan Texts 97 aru titskaritkirart (119) heru titsia asttiha ktu sttihd-kasa he t ttaku sttiha.pitatauts he klti tskaratkl tritiwttdtauts (120) iweaxrakar4 ke.tsku kE tu sttiwduxta iriaxritarakitat (121) nawa iraku pi.ta ktti wewttiratakilpdpu heri axrutsia aaxraku'ttt pat (122) h&ru axrutsia tiracku kurahus (123) kltt wewttirdrtxku raxkurait tsahu.ki a p&a nawa iraku pa" he ritsiksariusus.ku (124) atihakus asku sak.4ru d asku rdtkaha-ru ird'ku pax (125) heritsiksarius.u'ku atiraspe aru'sa rakuiku.ti (126) risatkicsu kski'tiks trirakuxriw4ara (127) he hawa rutihd.p&rt tirahapa-wi raktariks&su a tuxrakte (128) herititskaritpitaktLt he wetihd-pakska' ackutihaktsd tsuski~'t heritartaweusitit a raru tiustar.wa dckaa drutikirardt (129) heriru tutsid pata atekspixraxkataiwdaahu (130) hk te wu a'tuxre (131) hawa tsahu'ki askura'u rtrirtsiksariusu'.ku (132) hetsi karuxra'" risatki-su (133) iraku tsahukii hererukiwi ikspat'it kate-pas katapriwus tirakdsti'u iwerakuwiw'ha heru rutsid kate pas (134) he rekiraru.wa rutikisawdtanrt witikataxkdaari (135) heru tutsid kcts.rtt heru tikawitsat he tiraxkatai (136) heru tttirakds. ru askatski titrikuratuttksk.tsi.a tria kutzta su pull out the hair then the hide would be clean. (119) Then one does one makes two sticks the sticks are forked and here they would put the two sticks on the sides and all skin that's what he put over there (120) then he made them (e.) several because they are going to go where our (incl. plur.) camp is (e.). (121) Now that man all he had gathered up (q.) then he did (e.) he killed moose. (122) Then he did (e.) this old man (123) all he had carried (q.) he had made (e.) robe ofmoose. Now that moose - theyusedtodothus: (124)they would put it in water one day (sun) and one night that moose. (125) And they used to do they would look for horse to die (126) rib bone four the best ones (127) and also one would fell a tree these trees growing cottonwood (real-wood) and it is a good stick (128) and they would cover it with the skin and the stick would be covered the stick would lie (slant) a little then one used to rub it on there and just it takes the hair off oh, it would be clean (129) thereupon he did man he would rub his fingers up and down under against (the hide) (130) and spread it out it would be good. (131) also buffalo robe the same way that is what they used to do (132) but she does not use rib bone (133) that buffalo robe it is different elkhorn blade scraper sinew used on a bow when the robe is stretched (on a frame) then she does blade (134) and they took the water out it was very shiny is was tanned to a fine buckskin (q.). (135) Then one does flint corn then one grinds it then one throws them against (136) then one ties it as on a bow (stretched taut) sinew as large as my finger that's how large the string would be and the string would sting 98 Publications, American Ethnological Society Vol. XVII he tdha stu'u heru tihdstawu rakuhacpi ru atskat a uraxwihtri (137) ria-ttawirdahaku riweru tirehadtststa (138) aru' tutsiurukU'ku'u trirakukasisu he Lstu rutttawirahat.1 (140) iwesirare'hats pa a tsahiuki piraskt rurutsikaru- ukuiku'u a raxkass.takts (141) e ketsi iraku pi'ta kurahus heru axrwa.ku (142) nawa tiki hawa ketsi wititatuhure'haksta ira ku pa.ta hetsi hawa rarurutspa (143) tira3sd taruxtsd tkspakia.hu tdrikitsu (144) nawa tirasd hawa rdruxtsa raxkiis d ihe kiska.s (145) riksA triruxratatatawd6wi he iranku pi'ta heru axriwakzfnadwa tiki tatkaruksta ri.ksi rakukdri'u (146) heru axrikai-sdt 'p'ta kipistatkat wttiwd.karu tri-rakuxriwa'ra (147) kipstat'u rihuksi axrutikd-ru (148) heru axrutsia axrarara'a heru axruxrzwdartr (149) he rutsiksa-hu he tuixraktsa he tihdpa.xruts (150) he rititsta'rasa Mhetriraku)u dkawa xtstsu' (151) hiru rttaratsawu riksu triweraxkurawtskdtawurakuratsa'his (152) hk rirutitsia kurakuratsawi asku raltkaha'ru heru tiraru'wa heru tuxriwa rtt2 (154) u.kaa atiklrzkukttatiwu karaasipiruisu (155) heru titsia (rough) then one hangs the string a stick (to a stick standing) there above and lower (137) that's where one would rub it on there now she is going to finish it. (138) Then she would feel it where it is hard and again one would rub it.' (140) When he had finished the two moose and buffalo robe boy he proceeded to make them for him leggings and buckskin shirt. (141) And then that man old man (father) then he said (e.), (142) "Now, son, also then I am going to proceed to finish myself (to prepare)." That man then also he had them (143) this one (lying) he had what they called (scraps of hide boiled gummy and wound on a stick). (144) Now this one (lying) also he had an abrasive (sand or metal) and also a plant pulverized to polish arrows (145) arrows everything that is connected with it and that man then he said (e.) "Now, son I am going to make them arrows many." (146) Then he went into the woods man among dogwood he pulled them (q.) the ones that are good (147) dogwood only he picked out (e.). (148) Then he did thus: (e.) he brought them (e.) then he fixed them (e.) (149) and there was a way and there would be a stick (upright) and the stick would be humped (150) and there it would hang - for it to be food. (151) There he would hang them arrows when the smoke would go against (e.) for them to dry (152) and this is what he would do for them to hang one night then one takes them off then one fixes them.2 (154) Oh, his eye would go upon against it for it not to be crooked. (155) Then he does 1 No. 139 omitted 2 No. 153 omitted Weltfish, Caddoan Texts 99 irahixru-tsi he askatski wetihuckura ruc tikIrarlt heru tutsSa he tihitk&stt he tawtt tuxratsahdrtru he askatski Lrituxratsdre.pu (156) iwerakipa'ru e karardcwiru.hu'" he iwerahixratsasa he tipitsi-stu tdrzikitsu (157) he wetihixratsasa he taku rututsid uraxwihiri (158) rakuxratsare.p'ha tstu hawd askatski (159) heru tutsia iwerahixratsasa iweradsa ri.ksu (160) (kakatukspa-ku raxkais) hawa ta'tutsiksa'hu riksu he titakipu' hk tuttrikararuwdahaku karaa-sikati.su' (161) heru tutsiz werakcurdrehats he hawa kiosu tiksta.xru tsvski'ct akutikasa (162) he ratawira heru rutsid iwerarare.hats (163) he i'rahixratsasa he uraxwihiri he tuxraxkuxkatdwwawu (164) heru rttsia iwere-re-ha'ats ru ihe re'tskaita Lrira/kawihaxkawlhu (165) pakuxtAi tikstki tahu-ru karntki (166) tsi ti'tiri tiwetuxrdertt he weprett pa-ptstsu kawi'u (167) ru ire-tskat4 rdxkukadsika heru rttihaxkauts he tutstarep'pu kdwi'u (168) ira-sd riksu hk riwererakkukwutika tdraha (169) a tsa.xrzks asku' ri'tsat he rerurakukkutika (170) ira ku kurahus heriweaxrakarirui riksu (171) trirurrakutsi'.a tira-sd asku tirasd' raruitskatit 6' rarutspahat r'.ksu (172) kurahu'sa't weraxwacku those feathers (sitting) then sinew he would have in his mouth then it would be clean (very white) then one does - one splits a feather and three one puts them against (the stick) and sinew there he would tie them (156) since it is wet then it is not weak (it is very strong) and when the feathers are lying on then one smears it 'gummy paste (of boiled hide) (157) and when the feathers are on then right here he does: the lower part (stub end) (158) to tie them again also sinew (159) then he did when the feathers are on that one (lying) arrow. (160) I didn't say (explain) abrasive again that they used to do arrow then one presses two objects toge.ther and one turns it over back and forth for it not to be flat (161) then one does when he has finished it then again bone he used to have a little bit it would be like a fork (162) and he would rub it then he does since he has finished it (163) then those feathers that are on - on the lower end - there would be a feather against the others. (164) Then he does when it is finished the other end where the flint-point is held (165) long ago they used to be flint stone (166) but today this I have seen - now they are metal head (bullet) (167) there to the point of it when he splits it then there place it in and tie it point (168) that (lying) arrow. Then that's what he can kill with buffalo (169) and people one if he shoots (pierces) then for him at once to kill it. (170) That old man he had made many arrows. (171) They were of all kinds this (lying) one their name is the one with black lying on (feathers) and the one with red lying on arrow (172) his old man (father) he said (e.) meaning the boy, "We two are going to go." 100 Publications, American Ethnological Society Vol. XVII rurexki pi-raski wetatstxw4uxta (173) a riaxrakawu tikusitt tdraha (174) hru axiwakku kurahusa'u (175) ru. taku wetatscxwduxta ruxtaku tatard kurrcwa (176) iweaxrawa'ku heru sjaxrutsitaxrAxkatari'kit arusd iwerakdri'u (177) heru sjaxriwa kttu wesdtirara rdrarhuru tadkaski (178) ru siaxnwa karure'sdkurihvt wttirakeea siaxrawara (179) he tirdiku pirraski he iasti axrakuwuttt pakstitkuke'ts hki riaxrara wats.ura a kurahusa'u axrarawatsu ra rarakaxki (180) ruwessiaxrawara hi axrawakaskakta wesitawa pakuxtu pi'ta axrira'kawihtrahats (181) hk axrardwe-re ttt tsdaxriks (182) aki tiwesirawitslpra aki rdtara'kuki wekutiraktiwaxtekdaw~.tu' (183) u-kaa resa-ri rawttu. t trisiaxrawd riki (184) piraski axratka hat resa-ri triaxra'u hkri axrukitawu (185) heru axrutsia tirartki resa.ru (186) aaxrawadku wetikuraktiwaxte'kadwtu' (187) hkru axriwa' ki pi'ta tri.kuxrutak4tss.su arusd siaxrakta-wauihu a tadkaski (188) weraxwd ku pi.ta ru.ta're'hat taraha (189) heru axriraxkdtaat karuresadkurhvt wetiracke'a (190) saxrawari d'kaa siaxritsirdspar (191) karawdttralke'a he siaxritifwitsat tdraha (192) he axrtxkawuwtlkusitt rakurarisatu' (193) hkru axriwaklu irackuf iasti wewtti(173) and that which he made use of to kill them (e.) buffalo (174) then he said (e.) old man, (175) "Right over here we two are going to go, over there we (plur. incl.) live (our people are going about). (176) When he said that (e.) then they (2) would stand them upon against (they saddled up their horses) horses there were many. (177) Then they (2) went all they carried packs dry-meat. (178) There they (2) went (e.) not in one day it was a long time (q.) they two travelled (e.) (179) and that (sitting) boy and his father he killed (e.) a wild cat. and that's what he had for a quiver (e.) and his old man he had a quiver (e.) of buckskin. (180) When they were travelling (e.) then someone seemed to say (e.), "They two are coming long ago man the one that disappeared from them (e.) (181) and when they gather together people (182) here when they two had arrived there then our people they were just starving to death." (183) Oh, chief there were several (q.) where they two were standing (e.) (184) boy he dismounted (e.) chief the one that was (e.) then he put him on (e.) (to mount) (185) then he did (e.) this (standing) chief (186) he said, "We are starving to death." (187) Then said (e.) man those he is related to horses they two gave out (e.) and dry-meat. (188) Then said man, "Over here the edge of the, herd is buffalo." (189) Then they went hunting (e.) it was not one day it was a long time (190) they two went about (e.). Oh, they lead them about (to visit) (191) it wasn't long and they came upon the herd (e.) buffalo (192) then they proceeded to kill them (e.) a great amount. (193) Then said (e.) that one Weltfish, Caddoan Texts 101 hdrariku (194) hk axrawLtska piraski rakuharrariwi.tit he kardaxriwttska pi'raski (195) iweaxra'rdra watuxkarikstiruxtsi (196) hkru axriwa.ku pi'raski atias kusikustirardhuru'" (197) ruiweaxraraar tsaxkai sata alki piraskl triwekvte tsikskd raku'td'ra isiritatsikskacpaktssi raxruraxki (198) a'ki Lriwekttiruhuruksta huru axrura'hiwtts (199) axrawd-ka pi'raski atias ke-saktatsakplc resd'ru (200) heriru axrutsia he axruwtakaksa'wa (201) e'kaa iweaxraraxkalwi hkru axriwacku titaku tira-ki& tatttska ratkuta-ra (202) a axrtxwaki nawa Lriweturaehe (203) aki triwekutuxraradxku ra rtst& tirukstdatawe (204)aki Lrikutard-ra' pi'raski ru'rikutara' (205) nawa tirukcstaku kttu tistratsitsikstae'riku tiraikts i pcakus a pkiwaku ririrara (206) he ktrura-kustta rikardiraxkutsk.stsu' he tardxwira ts tsaxrikstaxktit trtit.t (207) Lrikuwitara pi'raski tarukstdttawe tiweikararira'tawe (208) he riksparu'ksti' tatutsikstaerikusu-ku rlxkutdwarika.ra (209) tri'rurakutsia ra tiraruwtsi tiradkts (210) hk tu'ta werakutdwarritkara he ttritawiat akahtri a raru te'kiratsawia kitskat.tu'u (211) a irarlki werakutdwarulck.ri heru tutsikaksd asku tru tasuwata pi-te'svtki heru tutsia atirikskcdwa akdhlri (212) his father he was married (q.). (194) And he wanted (e.) boy to get married and he did not want to boy (195) when he brought it (e.) there was a lot of (meat) (196) then said (e.) boy, "Father let her make me a bundle." (197) When they had arrived in the village (e.) and boy what he was thinking of to do that they blessed him animals (deer) (198) and he was going to make a rule (ceremony) then all of a sudden (199) what he said (e.) boy, "Father, gather them together chiefs." (200) Thereupon he did that (e.) and he invited them (called them) (e.) (201) Oh, when they were inside (e.) then he said (e.) "Right here is a way (dance) I want to do it." (202) and they said (e.) "Allright that is good." (203) And here what he meant was Whistle-dance a way that used to be among us (204) and here he brought that "way" boy it is his way. (205) Now this way that was all those of us that used to see a bow and gourd and fox (skin) they carried. (206) And there will be someone that wouldn't be "clayed" and there would be marks all the people that is how they are. (207) That is his "way" (q.) boy this way that was used to be among us this way that doesn't exist any more (208) and they were wonderful. I used to see it when they would perform magic (209) each would do thus: these things (lying) bows (210) then he would do: when he would perform magic and he rubs it on the mouth and just there would flow a liquid a black liquid (211) and that one (standing) when he is performing magic then he calls one that line of (audience) young man then he did he would put his hand inside in his mouth (212) and he 8 102 Publications, American Ethnological Society Vol. X VII he tira'riksta k*.waut he tatu'td tsvski'tt rakuratsirika ke-waut (213) he tu'ta a raru t'rarrawikau-kvt pa'hat (214) hu. rira-riks (215) a tatuxraktae riku kitu (216) nawa heru tittsia irarutsi pahat ru atiraxwu wttirtxkuxra rikstd'haku (217) irdru'tsi he axrrxwaruksti trivsirikstatsikstaxra rdrtsta he ririkst4ra pahat he axrikspd ruksti't tri ird-ku pi'raski tri-wekurdra'u he ta'rawird'kat h6 rita'ra pahat (218) he rdxkuwalka atlas kasarutsira.tstksta (219) he kurahusa'i triaxraruxtdwi tsatki he hiru taxrzkttaku rurexkua (220) rihuksu dtaru tenrt kurahzsa'u e'kaa dtaratsikste'hu'u (221) a- kukakd'rakea he rawtackaratsu texwaki wetkuszmra (222) iwera'kust.ra triwetuxra'a pi raski iraraxra tirdtku pahat (223) heru taru'tsia piraski tridrztarttsixtdart he ta'raktawau aruisa kskitzks triwewttakariks tiwttsa'a (224) heru axriharariw'wttt nawa iwerahawrarikui p'.ta he riwerera'tawk rd'rtsta (225) rutriwtard'ra' tirarakawatd'kusa (226) taweruksta'tawe titi'ri he wekareriratawe riwerutitsirauru'. would hold in his hand ragweed and he did this: a little bit to bite ragweed. (213) And he did then just they would fall down upon berries (red berries, Mescal bean from Mexico). (214) Oh, it is real. (215) And we would be looking on all (216) now then he did those (lying) berries there they would go they would rub them on themselves (217) these (lying) and they are wonderful (e.) those that had that way WhistleDance and they had them beans and they were wonderful (e.) where that (sitting) boy the one that owned the way and he would go on the warpath then he had it berry (218)and then he would say (e.) "Father you must watch." (219) And his father where his hung bundle and there it would be sitting upon (e.) when it would come (e.) (220) just when he would see it his father oh, he would feel happy (221) and it would not a long time when suddenly they would say, now herd is coming (222) that herd coming he is the one that did it boy that he has this bean. (223) Then he did that boy he would stand there at the outskirts of the village and he distributed them horses four that's the herd (q.) he brought here. (224) Then he married now since he is a married man and that was among us whistle dance (225) he brought that way this that happened to come along (226) this way that was among us today - that way is not among that is all. ORIGIN OF THE WHISTLE OR DEER DANCE. (Free translation.) This story is about people who lived in a village of mud lodges long ago. The people were starving and so they went out to hunt; all were hungry, men, women, and even children. While they Weltfish, Caddoan Texts 103 were travelling about, an epidemic broke out among the people and they broke up into small groups and scattered out in all directions. Among these people was a man and a woman who had gone off by themselves and the woman gave birth to a baby boy. The man would go out hunting and bring in deer and rabbits. The baby began to get bigger and finally the man killed some buffalo. They lived all alone in the thickets in a little house. Since the man would keep bringing in meat, the tent was half filled up with it. At first the man would be away hunting for only a short time, but gradually he began to make his hunting trips more and more extensive so that he would have to stay away over night. While he was off on one of these long hunts, an enemy group that was wandering about attacked his house and killed his wife. They wrapped the baby up and laid him behind the bundles next to the wall. When the man got home with the meat he had obtained, he called out to his wife as is the usual practise, "Are you home?" But the woman did not answer. He went inside and found his wife dead with her stomach cut open. The baby, however, had cried himself to sleep and he took it up in his arms until it awakened. Then he took the bundles out of the house, leaving a few inside, and carried them to another thicket where he built himself a small grass lean-to. He put the bundles inside this lean-to, and burned the house where the woman lay dead. When the man went hunting he carried the baby with him on his back. He would kill a female buffalo and take off the udder so that the baby could nurse. The baby grew stronger until it learned to crawl and finally when it learned to walk he would no longer carry the baby. After they had been living in this way for some time the boy was old enough so that he could be left at home. The man made him bows and arrows and when he would leave him alone he would make him a target to shoot at. He would make a small mound of earth and for a bullseye he would chew up some sinew to a paste and make a small ball around which he would heap some earth. Little boys were very fond of this game, and even if left alone they can keep amused all day. The boy stayed alone all day shooting at the target until his father came home. He became accustomed to staying home alone until his father came back after sundown with the meat he had gotten. When the boy was about three years old and could talk well he began to learn more and more about the world around him. One day the man got home and found the boy with clay smeared on his shins. He did not inquire what had happened for he suspected that his boy had been blessed by some supernatural power. Not very long after this incident he came home and found his boy with his face smeared with clay, and the odor of holy incense all about him. He decided to stay near the house through the night, and 8* 104 Publications, American Ethnological Society Vol. XVII watch to see what was going on. It was almost noon when the boy came home and this time he was completely smeared with clay. (It was not customary among us for a child to wear a shirt so that it could clearly be seen that his naked body was streaked with hand marks where the clay had been applied.) This was what the father had anticipated and he decided to follow the boy's movements further. He climbed to the top of a nearby hill and lay down there. When the sun was just this high the boy left the lodge. He was gone for quite a while and when he returned the father climbed down the hill. This time the boy was beautifully decorated and was fragrant with incense. "Well, son," he said, "who has blessed you in this way?" The boy said, "Over in that direction there is always a dance going on and they invite me there." The father decided to investigate further and to find out what power was responsible for his son's blessing. That morning the boy told his father that he was being invited to join the dancing and his father told him to go. The father followed him stopping at the grove of cedars into which the boy had disappeared. There he sat down and presently he heard some whistling; cautiously he drew closer and closer to where the sound was coming from until he reached the place where the dance was going on. His boy was dancing among strange people. These people were deer. They were all smeared with clay and as was customary in this dance; they had whistles in their mouths. All this time the man had been watching the dance in secret. He stole away and went home, overjoyed at what he had seen for now he knew that his child had been blessed. After sundown the boy came home. Years went by and the boy grew to manhood. He led a quiet life and his father had no need to worry about him any further. His life was well-organized for he had been taught the way of the whistle dance. Then the man told his son that their people lived some distance away and that they would soon go and join them. But before they went he had several things he wanted to do. He said that the boy was to wait at home for him while he went off on a hunt and that he might be gone for two days. He was not worried about the boy for he knew that the guardians who had blessed him would watch over him. As he travelled along he came upon a settlement and there he stole horses. He led them back to their camp. They were all so fine that it would be difficult to say which was the best; there were spotted horses, mules, and all sorts. The boy was delighted for he had never seen horses before. Then the father began to make saddles for them. This is the way saddles were made: A hide was soaked in water and the hair pulled out so that the hide was clear and white. Then a frame was made with two forked sticks, one of which was placed at each Weltfish, Caddoan Texts 105 end,1 and two more sticks one of which was placed along each side. Over this the skin was stretched. The man made several saddles so that he might take some to their people as gifts. Now he gathered up the saddles he had made and then he went out and killed a moose. Then he set to work to make a moose robe. This is how it was done: The hide was soaked in water for a day and a night. For a scraper they would use the rib of a horse. They would wait until a horse died and then they would take four of the best ribs suitable for the purpose. Then they would fell a cottonwood tree and prepare a stick which they would stick into the ground at a slant. Then they would drape the hide over it (with the hair side up) and scrape it lightly back and forth (with the horse rib?). In this way the hair would come off very readily and the skin would be nice and clean.2 Then the man would rub fingers up and down against the hide to even out any bumps. Then he would spread it out flat and it would make a fine robe. Except for the use of the horse rib bone as scraper, the buffalo robe was made in the same way. For this a scraper of elkhorn with a blade attached was used. The hide is stretched on a frame and fastened there with sinew of the kind used in stringing a bow. Then the hide is scraped with the blade until it is clean and shiny and the water has been pressed out. Then it is further treated with corn meal made of flint corn which is thrown against the stretched hide. (The final step consists of rubbing the hide across a bowstring.) To an upright stick would be fastened a sinew string. The string would be tied onto the stick in two places, at the upper end and at the lower. It was tied so that it was not tightly stretched but hung somewhat loosely. The sinew string was about as large as my finger and felt quite rough to the touch. It was across this rough string that the hide would be rubbed (back and forth). Finally, the maker would test the texture of the robe with her fingers and wherever it was hard, she would again rub it across the sinew string. After the man had finished the moose and the buffalo robe, he made leggings and a buckskin shirt for the boy. Then he told 1 These forked sticks at the ends were placed with the fork downward, the two side sticks running respectively from the left branch of the forward fork to the left branch of the rear fork, and one from the right branch of the forward fork to the right branch of the rear fork. When the skin was stretched over this frame the structure approximated our "western saddle" with an upright "horn" before and behind. 2 The process here is not altogether clear. It seems as if one step has been omitted. It would appear that after the hide was draped over the slanting stick, the horse rib was rubbed upon it down the length of the stick and then the position of the hide shifted until the entire surface had been scraped. Then perhaps the hide was pulled back and forth across the stick to soften it and even up the texture, tho' this is not specifically stated in the text. After testing it with the fingers it would probably be further rubbed back and forth across the stick. 106 Publications, American Ethnological Society Vol. X VII the boy that there were some things he wanted to prepare for himself. He gathered together all the things he needed for making arrows, a stick with hide wound around it which had been boiled down to a gummy consistency, an abrasive (sand or metal), and some material made by pulverizing a plant for polishing the arrows. He told the boy he was going to make many arrows. He went into the woods and gathered dogwood twigs; he selected only those that were suitable. He took them home and prepared them in the following manner. (He peeled off the bark.) In every household there was always a forked stick stuck in the ground at the edge of the fireplace which served as a bracket for suspending the kettles of food over the fire. To this bracket he would fasten the sticks so that they could season and dry in the smoke of the fire. He would leave them there over night and them take them off. He would eye the stick up and down for any bumps or irregularities. Next he would prepare to feather the arrow. He would have some sinew in his mouth preparatory to using it for tying on the feathers. It would get clean and white in his mouth. He would split a feather and put three splints up against the stick; he would tie them there with sinew and since the sinew is wet, when it dried it would make a strong fastening. The feathered end is then smeared with a gummy paste (made of boiled hide) and the feathers are bent onto the stick and pasted down being tied again with sinew at their lower end. After the feathers are on an abrasive is used; the tool is in two parts which are pressed together with the arrow between them and the arrow is turned back and forth so that it is well rounded. Then there was a bone tool that he used that was somewhat forked on which he would rub it.1 The next step was to apply down feathers to the lower end of the feathers already attached. When this was finished he would prepare to apply the flint point to the other end of the stick. In former days flint was used, but in more recent times those I have seen have metal points. One splits the stick at the end to which the point is to be attached and one places the point in the split. Then it is tied around. With these arrows, if they pierce the object they are aimed at, one can kill buffalo or people quite expeditiously. The boy's father made many arrows. They were of all kinds, black feathered arrows, and red feathered arrows. After he had finished making the arrows he told the boy they would set out for the village of their people. He was going to kill buffalo on the way with the arrows he had just made. Then they saddled their horses of which there were many, and packed them with dry meat. The journey took quite a while and on the way the father killed a wild cat for a quiver for the boy. The father had a quiver of buckskin for himself. As they approached, someone announced that two 1This is a fairly common type of bone arrow straightener. In more recent times a tin can punched with holes was used as a substitute. Weltfish, Caddoan Texts 107 people were coming and that one was the man that had disappeared from among them a long time ago. When they reached the village they found their people starving to death. The chiefs gathered about them and the boy got off his horse and offered it to the head chief that he might mount it. The chief was grateful but he told them that they were starving to death. Then the man distributed as gifts horses and dry-meat and told them where there was a buffalo herd. Then the people set out on a hunt. Meanwhile the boy and his father were for days busy with invitations from people all over the village. It wasn't long when the hunters came upon the herd and made a large killing. The father of the boy then got married and he wanted his boy to get married too, but the boy refused for he was thinking first of introducing his deer dance ceremony among the people. He asked his father to have his wife make a bundle for him and to call a gathering of chiefs. When they were gathered in their lodge he announced that he wished to demonstrate his dance and they all gave their consent. What he was going to show them was the Whistle Dance, a ceremony that we used to have in our tribe. It was this boy that originated that dance. Bows, gourds, and foxskins were included in the dance paraphernalia as we saw it performed. Everyone had his body striped with clay. This ceremony used to be performed but doesn't exist any more. Wonderful magic was performed by the dancers. I saw these performances with my own eyes. Each had a trick of his own. One would take a bow and rub it on his mouth and bring forth a black liquid. Then another performer would step up and he would call a young man from the audience to put his hand in his mouth to show that he had nothing inside. He has a bunch of ragweed in his hand and he bites off a little of the end. Then he would blow out of his mouth a bunch of red Mescal beans. This was actually done for all of us saw him. Those that wished to, went and blessed themselves with the berries, by rubbing themselves, for the beans were supernatural in character. Only those who were connected with the Whistle-Dance had these wonderful beans. When the boy who originated the dance would go on the warpath, he took the beans with him. He would tell his father to keep careful watch and when he was coming home, the bean would precede him and be sitting upon his sacred bundle. When his father would see the bean he was very happy. Before long they would see a herd of horses coming and the boy would be just outside the village. It was the power of the bean that helped the boy attain his success on the warpath. He would stand outside the village and distribute the horses he had captured to the people. This was the fourth herd he had captured in this way. Then the boy married and the whistle dance remained with our people until a few years ago. That is all. 108 Publications, American Ethnological Society Vol. XVII 19. THE ORIGIN OF THE YOUNG DOG DANCE. (1) piraski wltuks kttkahdriri weaxrakd'pdakts taku wekarawitaruxku heru triararu taritsaxkaat raxkuwttska' rakuhakdwd'ts (2) he axraraxkata'at heru piraski heru pakuxti taraktakawu (3)he piraski taxratuixkaat a riwe tacrttat heru wttaritsixtawt'ttt he wetextarutspdawi tirarai'tusku he rreraituls tirardtawe asakiirirui (4) rkxkurarawraku kararitskuisu he piraski tritdxpra (5) karawttitsikstatsiskadpd6ktsit awtt (6) heru. iraktakawu herui tritarutasat (7) heri ta-rakd heru taxwdtska heru taxwLtsat dsterdrasu (8) heru — trikuxrdhurd& a wekuxrara-rat he ratkat piraski axrahatuxka'at (9) he ira-ku pi'raski he re'sa-ru axrarxklu piraski wtterractstkstu (10) heru trite rutsirasat heru taxwaku iasti trihe turahe ttki rakukarura'u (11) heru trikudxrizhi he taruksdwatspa-ku piraski rutsikspa (12) he rahi rd kakdxwttska awttitaraikahiri.ku (13) heru w ttaxruts pilraski herui. wetaraktakawu he kuxretkas~'ttt (14) heru axre-wabta heru axr'at pakuxtu ttxrauxtariwlsat (15) nawa he irdcku pi raski he karrdtehdat awLtitdrikikat he axrettsdxkau.kat hiru axre-turuhu'ru (16) heru axritsaxkawariust'ttt axrakara rttskuspiraxra axrawdwaa (1) A boy he was (q.) mud-lodge village he was poor (e.) someone he had none then there he would just go through the village he wanted (e.) to eat. (2) Then they went hunting (e.) and boy then long time they would have travelled forth (3) and boy he would go on the path (e.) and where the camp would be then he would sit down at the outskirts (q.) and they would have built fires (e.) this story (sitting) - this story this way among us Young-Dog. (4) When they would throw them away (e.) part of the intestines then boy that's what he would pick up (e.). (5) They did not practise charity (q.) long ago. (6) Then as they travelled then he would go along like that. (7) Then at a dwelling then he would think (e.) there he would go there (e.) they would give him food. (8) Way off there somewhere they were going and next boy he went on the road (e.) (9) and that boy then chief he had a boy he loved him (q.). (10) Then he would take him with him and he would say (e.) his father, "That's it is good, son, to feed him." (11) Then way off somewhere when even if he would say boy, "Let's go home," (12) and finally he would not want to he would be ashamed of himself. (13) Then he lay himself down (e.) boy. Onward they would have travelled and he went to sleep. (14) Then he looked about (e.) then he went (e.). Long ago they had gone on. (15) Now then that boy - it was not straight (easy for him) he would cry for himself and he went into the camp (e.) there where they had camped (e.). (16) Then he proceeded to walk about Weltfish, Caddoan Texts 109 (17) he weaxre'tsdxkad heru axrurahiwtts as&ku axrawakaraxkaas (18) heru axriat pi'raski he hiru axriku rikuxriksaka (19) asaiki wttitarus ira-ku asa'ki heriwererirasd'ru pahdtki (20) heru axrikuslt d&kaa piraski iwesiaxraki'kat dpats (21) heru axrizkstt hawd keetsi wttukstarda kara'ritsku8su heru axrikd'ruru (22) heru siaxrihatuxkdwa trivaxraktaqk.wahq.ru (23) hertu axriki'tsiu'hat heru siaxrikikdaust'ttt (24) heru axruxrikarukust'ttt asa'ki ktti. aaxruxrenrt (25) he hier axra ri'tat kuwttuxwdiktahu'u pi'ra'u axrawd&ka hA?-" ruwerarawtstdxku (26) triweaxreturaxku heru. siaxriwrtspa (27) he hiru axre-ra piraski ri'axreruwraplrihuru (28) heru axritszkaksa awttitarai'kahuriku pi.raski (29) tuxrc'a wttapitskari heru axririkdaruru a axrirarastdwau (30) he hawa axriru pitaksu a taxwakahu pi'raski resituksixtataku (31) a taxwaku iasti turahe rakuxratsikska'pakisziki tsiru. tdtku a retre sari (32) e-kaa weraxkuktakTwara a sdtekitsaru'ku piraski (33) hawd siaxrqakitsukat he piraski ktt." ruwltiaxruxrikaru (34) riru'wttu'rawatsta'he hawda asacki he kitu. taruxrikaru (35) ra'hiri iwesidxrawttspara he pi'raski among the dwellings (e.) He was picking up the entrails (part of stomach lining) (e.) he ate it (e.). (17) And as he was walking among the houses then there suddenly appeared dog it was barking (e.). (18) Then he went (e.) boy and there it was sitting (e.) where there had been a dwelling. (19) Dog it was mangy (q.) that dog that's the kind they call "red". (20) Then he picked it up (e.). Oh, boy they two cried (e.) both. (21) Then he picked it up (e.) again then he had them (q.) entrails then he fed it (e.). (22) Then they 2 went on the road (e.) where they had travelled (e.) (23) then there was a stream (e.) then they began to drink (e.) (24) and he proceeded to wash it (e.) dog entirely he fixed it (caused it to be good) (e.). (25) And there was the camp (e.). He talked to it as if it were baby, he said, "Huuu there are the smokes (26) where the camps were (e.). And there they arrived (e.). (27) And there came (e.) boy the one that loved him (e.). (28) Then he would call him (e.) he would be ashamed of himself boy (29) because he had many lice (q.). Then he fed him (e.) and he gave him food (e.) (30) and also he gave him (e.) wrap and he would say (e.) boy, "Let's sit beside the house." (31) and he would say (e.) his father it is good to be having merciful feelings for them while yet I am living (sitting) and I am chief. (32) Oh when the migrants had gone then they would be making fun of the 2 boys. (33) Again they cut the stream (crossed) (e.) and boy entirely he washed himself (e.). (34) Thereupon it was better (q.) also dog then all over he washed it. (35) Finally when they had arrived there (e.) and boy he would say (e.), "What's the matter, you two do not 110 Publications, American Ethnological Society Vol. XVII taxw&klu ktrikeruvt sikarasixkuhu-kahu (36) nawa he ra'hi'ri siaxrahu'pa he axrtxkawu-tzkust'ttt (37) he ra'hiri piraski arusda' siraxki-taku'riwu (38) he ira-ku asa'ki a-ki kutitatstkska'pa kisa'ri (39) piraski wewttetstkskasa (40) heru axriwaku iweraratke.a-ra axr'ttpawktiku iraikc asa-ki wewituxretkthu' (41) he tiaxretat heru axrurahiwtts axrawikdraa asaklzpri-ru pttku siwiti-a (42) aki kuti- tiraku asa'ki anki risikutia pi.raski 6 aski (43) heru axriwa-ku asa'ki ndwa kdtsihurawirakat rusirakurihvt triweaxru-ta'ra Cstu axrararu'kusttsixtawi'hat (44) heru axriwttska tirdaku piraski (45) wewitirarntsaxkkaisuxta hettsi titaku siaxrapdara (46) taku.. karawdterdata siaxrarawiraikata (47) u kaa he siaxruxraiwttsat tri-sirararaspe (48) he rahirn weaxrurtxkutpa-waktit isebrt heru axrwacku asa.ki ndwa ttki ti'taku rikuruasi'ku (49) axrawdaku kustitsaxkau kvt ari. st (50) he hrui axrgea wttihatadwra kipa ru a axra'riwltsa (51) he pi-raski ari'sst rusiaxriha-kawa'ats a axrawdaku nawa talk riresuksku tstu tadtuxta (52) he hiru' axre'a wltekaku.tsu kskitiks ariu.sa wttixrarastatsdru'sta (53) u.kaa he pi'raski ruaxrutsirarastaruru'kvt he piraski ruaxrjrukitaw' ttt pahatki he pttku come in. (36) Now then finally they two went in (e.). Then they began to kill them (e.). (37) And finally boys horses they would go for them (e.). (38) And that dog now then, he was blessing him. (39) Boy he was grown up (had "sense"). (40) Then he said (e.) when it became night it talked to him (e.) that dog he was dreaming. (41) And that tent (e.) then there appeared someone sang young dogs two there were (q.) (42) now then it is this dog and here it was those two boy and dogl. (43) Then said (e.) the dog, "Now we will go on the warpath the two alone." When he did that (e.) again he was singing on the outskirts (e.). (44) Then he thought (e.) this (sitting)' boy (45) they were about to enter the village but right here they two hid (e.). (46) Someone didn't know (q.) when they went on the warpath (e.). (47) Oh, then they came upon (e.) what they are looking for. (48) And finally it was so that it talked to him (e.) intelligibly. Then said (e.) the dog, "Now, son, right here you are to stay." (49) Then he said (e.), "I will go into the camp myself." (50) And there he came (e.), he had in his mouth dry meat (still moist) and he arrived with it (e.). (51) And boy himself they two ate (e.). Then he said (e.), "Now here you stay! again I am going to go." (52) Then there he came (e.), he was biting them. four horses they were dragging ropes. (53) Oh then boy he took hold of the ropes (e.) and boy he mounted it with 1 At this point in the story a song was sung which is supposed to imitate a dog and when this song was sung it is said that the dogs in camp would begin to howl. Weltfish, Caddoan Texts 111 sire'hastdwira (54) he asku raru axre.a heriru siaxrikuksta'kut ku.. karawttekiripi'a pv.raski (55) he axrd-hesa heru siaxrttakawdahat heru axrnwa ku asa'ki kustitakahat kustidt katsehara.ku (56) heru siaxrihakawa'ats triaxruksardstaxra taku wewitisa-kartt ke.karvus heriru siaxrespdtastt (57) tsi asa'ki wetuxrasi.'h heriru siaxriwa' (58) aaxrawadku asaiki tiki katsaki.tsihe itaku (59) taku rikakiwari aaxrawaiku kustiriradita ttsakuxri'ra ra tsi- kareretsakutsirira-ra (60) heru axriwa ku asa'ki tiki witikasiuts kustutsratstksta (61) he sakuxkitu axretka tsMi aritusa axrixwdawaa (62)1 iweaxraratke.a'ra heru axriwa ku asa'ki' iras tatstxwduxta tiki (64) he kuwesikardaxrirad kawa 'xtstsu iweaxrd'he'sa he siaxrawiriuttt (65) heru axriwa'ku piraski nawa e kirakukustlku ttt uksdwaxtsu ari.kis (66) u'kaa wttikari tdraha tsiru karuwi-rikstcraxra tsiru- rarit karexretsLkskasa tsiru piraski rakuu (67) +.kaa tiaxra'riki pikaruisk.tit wituxre aki kutikkusLxruxkitawi (68) a axrukitawi.ttt triweaxraktdxruriwd'wi a axrak'ttt ari'kts (69) tirru'axr.sa her, axrataruttsu piTraski (70) heru axriwitsdtkusittt piraski he'tsi asa'ki weaxrawdwaq (71) heru axrutsid piraski hawd axrawttsdtkust'ttt rakurastdraxra him (e.) "Red" and two he lead (54) and one just it came (e.). Thereupon they (2.) ran away (e.) probably his eye did not move over (he did not sleep a wink) (q.) boy (55) and next morning (e.) then they (2.) got down (e.). Then said (e.) dog, "I will get off I will go afoot." (56) Then they had finished eating (e.) that food which he had (e.). Here the sun was standing (q.) very early thereupon they started travelling (e.). (57) But dog he was walking thereupon they went (e.). (58) Then he said (e.) dog, "Son we will stay all night right there (59) someone does not live (go about) there." Then he said (e.), "I will know it if they trail us. But they are not trailing after us." (60) Then said (e.) dog, "Son, you must lie down. I will watch." (61) And all day he slept (e.). But horses they ate (e.). (62)1 When night came on (e.) (when it became night) then said (e.) dog "At night we are going to go, son." (64) Then they did not have anything food in the morning (e.) and they stopped (sat down) e.). (65) Then said (e.) boy, "Now - let me see if I can kill something even if it is a calf." (66) Oh there are many (q.) buffalo. Yet he wasn't at the age to carry arrows yet really not grown up yet boy when he was. (67) Oh this standing (e.) black horse it is handsome (q.) and it was a runner surpassing-all. (68) Then he mounted (e.) he chased them with it and he killed (e.) a calf. (69) Right where it lay (e.) there he built a fire (e.) boy. (70) Then he began roasting them (e.) boy, but dog he was eating (e.). (71) Then he did (e.) boy again he proceed to No. 63 omitted 112 Publications, American Ethnological Society Vol. XVII (72) he axrasakuxkttaure'rtksta he siaxraspatqast heriru siaxriwa (73) he tste riruaxrirukitawittt asd'ki wewttirastaradari (74) iweraratke'a-ra he weaxrurdtkaharikarikat he siaxrawi-ru'ttt (75) iwerahesastartt iwesttiwttspauxta (76) iwerdhe sa heru axrwa-ku nawa triwetatstxwttspduxta (77) kttkahdxriri wttlraxka'wa. he rawttakardtsu axrawackasakta iretu ku had.. re'ra he axretsitxtdurertt he awtt trikuxrawttsa' he axrawakuraruat (78) he trtwetti' tirdriki piraski rukska-pdikcsu (79) he axrararttspa tat he hirm axre'ra re-sd-ru (80) aaxrawd'ku pi-raski wewitiwaikausu'.ku atias ktti aaxrararui aru.sa (81) heru siaxritsttsiraskdalsat we-te rdaz'ta asaki wetitatstkskd'pa'kis (82) e-kaa werawtizukitskataku pi'raski (83) heri axrutsia resdaru aaxrtxwitakttt tsahU.ki a hawd axrtxkawdwartt (84) nawa iwera-ku piraski weterdazta he irdaku piraski resa'ru kurdha.u riwesiwttiwari a siwttdraru'ku weraxkuratke'odra (85) he rahiri ihe istu iweaxraraxkatd&ta he kararerurapirihu'u pi raski iwereratsikstid.ra asakipiri'ru (86) rutrikuxri'hi wewiti-wu heru axriwaiku asadki kuraru kare-asutsia tsapat tirdhuriw&.wi (87) rutrikuxri-hi he rahiri axraraxkawi ttt wesiaxrdruraka iracku plrare'roast them (e.) to carry with him. (72) Then when the sun was going to stop on top (e.) then they moved on (e.) thereupon they went (e.) (73) and again he mounted with it (e.) dog its feet were hurting. (74) That night - it was midnight (e.) and they stopped (e.) (sat down). (75) Just when it will be morning they are going to arrive there. (76) When it was morning then he said (e.), "Now we are going to arrive there (77) at the village (of mud-lodges) they were inside, and suddenly someone announced (e.) in that village, "Look someone is coming!" And he stood at the outskirts (e.) and first he that arrived then he called over there (e.), (78) "And it is he this standing boy the one that was poor." (79) And they went to the outskirts of the village (e.) and there came (e.) chief. (80) Then said (e.) the boy, he would now address him as (q.), "My father." All he then gave him horses. (81) Then they (plur.) took him home (e.). They now know dog he had blessed him. (82) Oh, he was sitting up against the back (west) boy. (83) Then he did (e.) chief he put a wrap on him (e.) buffalo robe and also he put leggings on him. (e.). (84) Now there sat the boy now they knew it and that boy chief his son they two go about (q.) and they two would sing (q.) when night would come on (e.) (85) then finally - again when they went hunting (e.). And he loved him boy since he loved him young-dog. (86) Way off somewhere they were going (q.) then said (e.) dog just don't do (anything) women these here (living). (87) Way off somewhere then finally they stopped (sat down in among) (e.) then they two Weltfish, Caddoan Texts 113 sa-ru (88) iastz sikuxrittakaru atardtkahaba he wlteraru'ku asakipiri-ru (89) u'kaa wLterruxxra te heru axriwacu asdlki kskitilks kerutstakuraru (90) herru siaxriwa wLtira'ke'a he s&axrirakaxruras (91) he hjiru axrelkd rurakukarihvt kttu. dsiaxrirakteraxpit aru-sa heriru siaxraktd'ra (92) hawd ke'tsi asa'ki sirexkurukttdwi ttt (93) he axrawa'kasakta wetitakdas he hiriu axra rurLtkaxtsawi (94) he axrawakasakta hihu trweiti resa'ru raha'u piraski tiwesirakarikstaa (95) u'kaa he hawd axru tast'tit tsaxrikstaxkttu. axrardrtspattaa (96) he kltu. hawa i-asti axrararu ariusa ukaa heru rihird axrawitsat pi'raski (97) tsi tskara wesiwLtekarzku a axrawd4ku tira.ku' asa'ki kskitiks tasta'wirapduxta (98) kararaku.4 tsapat kuasuxrate'huru i'.kaa rurihira wekarawticka pa kis kurahus (99) he tsiksttt ise'weru siaxritse.karu akaxtirara' rarackaxki (100) taku awdtaraka re-sd'ru heriru stwdtarakarzku piraski (101) rakaharaxkitu he taxrakdrari'waku rexkuraru ku asak'pizrizru (102)ndwa axruxra'ru kskitzks pi.raski 6 asa'ki (103) triaxrawa'ku na'wa pttkusihiri riwekuxraat (104) witiwa ku kskitiks tuxra'rdruksta ratsbkckarikstbwttsa he tsapat rushhuras (105) ndwa iweaxrdwu kskitiks had a dwelling (e.) that chief's child. (88) His father he made the dwelling for them there would be a night and they would sing (q.) young dog. (89) Oh they like it. Then said (e.) dog, "Four let it number these many days." (90) Thereupon they two went (e.) it was not long (q.) and they (plur.) found a dwelling (e.). (91) Then there was a dwelling (e.) just one alone all they got their horses (e.) (they tied every horse around the tipi) horses thereupon they drove them (the herd) back (e.) (92) again then dog they would mount with him (e.). (93) And someone announced (e.) there was a shot and there there was dust standing (e.) (94) and someone announced (e.), "Look, it is the chief his son boy here the herd they two are bringing. (95) Oh then again it happened (e.) all the people they went to the outskirts (e.) (96) and all again his father 'he gave them to him (e.) horses. Oh then further he moved (he did a greater deed) boy. (97) But alone they two had a dwelling (q.) and said (e.) this dog, "Four you are going to go on the warpath (98) for you not to women for you to mingle with." Oh there further he was not poor old man (99) and right specially they proceeded to build him a dwelling (e.) a new dwelling tanned hide. (100) Right here the dwelling would be (q.) chief and right near there they (2) would have their dwelling (q.) boys. (101) All the nights then the drums they would beat for them to sing (e.) young dog. (102) Now there numbered (e.) four boys and the dog. (103) What he said (e.) now twice he had gone. (104) He said (q.), "Four there will number for us to bring the herds and a woman then you find." (105) Now when they (e.) four it was that 114 Publications, American Ethnological Society Vol. XVII riwetuxrawru a ascdki triwetarawaki (106) he hawa hirui axre'ka rihewesiwttixkutt t kataxka (107) kitu asiaxriraktaru'wa rawLtitstaxraxkatarzkixku (108) heru axriwa'ku asd'ki kttu hawa tasaktaruvsta (109) tirastakuri-wi he restaktaxkaki stksta aru'sa he trikurdsirdvru he tstu restaruivsta &aas (110) he hawd riruaxriwu.kaa kuwttektakawu (111) he hairi axritawe aru'sa ra-kuwakirav wtturttskistatsaku (112) ruwewitiraritsaxka ke.tsi irukstaxkdtaa (113) he axrakuJsi'rat he hawa riaxrutasltttt axrarattsitxtaisa (114) he hawa riaxru'ta pi raski axrawadku atias tirawa'riki iriwekutasira (115) dakaa rukuwekuwttaruratewadhat re8sa-ru wekarawttikdipadkts (116) a axrawdaku tira-ku pahatki asku weturaiwtits (117) nawa heru axriraxkatcat hadwa u.kaa wewteruxkari ar.isa (118) hawa rUiltxrikhxri he hawd axraraxkawi tit (119) tsi wewiteru'raka pi-raski triweaxraraxkd'wi (120) heru axriwa-ku asdiki nawa werutera'rihvt (121) he hawd pttklu wesiaxratauikvt pi'raski kskiksapits wewituxradru (122) a texwaki we hawa tihakdrariawakta rexkuwakia hu'u he hawd tirawira.kuxta pisraski (123) a texwakidahu wewttewatsittksta he'tsi piraski westaxritsirdcspari sirexkunumber and dog it was wonderful. (106) And again there was a dwelling (e.) this time they killed (q.) enemy. (107) All they took off their belongings (e.) now they were saddling up. (108) Then said (e.) the dog, "All also you are going to give these to them (109) these you are with and you are going to divide them (place them upon them) horses and the ones that are yours then also you are going to give them to your father." (110) Then again they went (e.). Oh they were like migrants. (111) And there there was among (e.) a horse a peculiar one a horse with black spots on his nose (forehead) (q.). (112) They were at the village (q.) then those that went hunting (113) and they were bringing horses at the outskirts (e.) and again that happened (e.) when they came to the outskirts (e.) (114) and again that's what he did (e.) boy he said (e.), "Father these standing they are yours." (115) Oh he had vast possessions (q.) chief he was not poor (very wealthy). (116) Then said (e.) this "Red", "One time is left." (117) Now then they went hunting (e.) again oh they had many (q.) horses. (118) Again way somewhere then again they stopped (e.) (they sat down among). (119) But now they had a dwelling (q.) boys there they lived (e.). (120) Then said (e.) the dog, "Now that's the only time that is left." (121) And also two they joined (e.) boys six they now numbered (q.). (122) Then they said now again the drums sound they would say (e.), "Oh, and again he is going to go on the warpath boy." (123) And they would say, he is going to go out (q.)." But boy they were taking him about (visiting) (e.) Weltfish, Caddoan Texts 115 karuxkaru'ku (124) iwerexwaki hu'u ruwewitiwui hadwa heretu'ru'ta arawttiterahurihu'u para rihe ate-rutsiksatsikstawi (125) he hawa. rzuweaxra'wu B.kaa kukakiraktiru asdaki kttu. irarai'tawi (126) witiwa'ruksti a wetaxwa-ku re tarti itat herur'ru taxwu (127) ndwa iweririrakaxruras pltku pi'ta asiaxrixku'ttt dpats (128) he hirk pira'i siaxrutsektsirasixku tsapat (129) na'wa istu iweruxrasikskd'pdakts asa-ki iweraxtwd'ku na'wa sikaresiku'ttt pira'zu situtsirasa (130) heru axriwa'ku nawa aruasd tsvskit szkasirira-ri'wit rusiruksaka (131) heru axriwa'ku asa-ki riwetitawe asku riku'tatutui kakastiwariksta riwetasikitawista (132) heru siaxrekariksta d&kaa isiracku tskdtaxka axriraktawz'.hu (133) a hawa taraxkatdkusu a tatkatckusu a asitskari'tu a kitu akawa'xtstsu (134) heru axre'.dhu heru re.a'hu nawa ruwerixtstxtdispu he rawttakardLsu axrawa'ku tdkusi-ra (135) he axratakdasusi'ttt u.kaa he axrardwere-ttt tsaxriks tstxtahaxkitu raru witia tsaxriks kurexkuwustartt (136) he hirzu wehiru axriktta pi'raski pikarustdxkata rakupi'karuskttdwiju (137) a tira'ku triritsiksatsikskapad.ktsu witikdta pickaruspahat (138) a tihe radku he axrU'ktta pi-karuskatirt a hera-ku he axruktta pi'karusta'ka (139) a ihe ratkat they would be making feasts for him (e.). (124) They would say (e.), "Oh, they have gone again." This part of the camp they would regret they would wish they had taken care of him. (125) And again when they had gone (e.) oh they were not frightened, dog everything he knew that, (126) he is wonderful (q.), and he would say, "There that way is the camp." Then that way they would go (e.). (127) Now when they found the dwelling two men they killed them (e.) both. (128) And there baby they each had with them (e.) a woman. (129) Now again he blessed them dog. He said (e.), "Now don't kill it babies they two had with them." (130) Then he said (e.), "Now horses a few you must leave for them leave the dwellings!" (131) Then said (e.) the dog, "It is among one I resemble him you are not going to lose that you are going to ride it." (132) Then they brought the herd (e.). Oh those two women-enemies (Sioux) they were giving them (e.) (133) and also saddle and saddle-blanket and rawhide and all food. (134) Then they came (e.) then they came now they were at the outskirts and suddenly he said (e.), "There is a herd coming." (135) And there began to be shots (e.). Oh then they crowded about (e.) people the whole outskirts just it became (q.) people. perhaps for them to be given. (136) And there now there he was riding (e.) boy yellow horse (sorrell) a surpassing horse, (137) and this one the one he had blessed he was riding (q.) a red horse (bay) (138) and the other one then he was riding (e.) a black horse and the other one then he rode (e.) a white horse (139) and - next of the two that joined (e.) - - dark yellow (buckskin 116 Publications, American Ethnological Society Vol. X VII isiaxrata.kvt he ku katitrdxkata (140) a hera-ku axriukta asawakixpahat i4kaa weaxraraxkatehaksdriki (141) i.kaa karawitiretsdxriks heriaxrutsiksd'hu (142) wera axrixwakiahhu rihuksu istaktakdhaku kasirirackd'hu he wera axritakaksawdahu (143) Uikaa atikuradru dwtterakaruru d she tapaxtu he terutkirutskaruvtsu (144) d ura-wari-tu a tapaxra'rus iwerawitsahu (145) nawa weraxwakku asadki tiki tsapat triwetastdspe'tsta (146) kskitiks triwetuxrardaru (141) ndwa heru axriraxkataat he weaxrixwakza-hu piraski witiharariwi'tiku (148) ru trikitxrizhi weaxraitat he axrahardriwi-tzt (149) u.kaa iweaxruttak&ku rurikuwttirdte wdahat (150) uikaa he weaxraruracrisa'at aru'sa (151) karurerikatihawrihvt axraharariku he kukaraaxrirawirdapu (152) he axrtxwaki'.hu e'kaa werahardriku he kuwekareriwari (153) heru axriwa'ku piraski tatttska ratkuksUhurawirakata (154) ruaxrutse kaksa triaxrahuri'wi wewitira'rikitdwtsta (155) heru axriwaku asdaki kurustI'ku heru axrirawirapu (156) triatcxtsa tsapat heriru taxku asd&ki (157) ru kttu. raxkutspa - tata he asa-ki rirutaraweraa tawewdttxrara ru tawiwt iweaxrarawirdpara (158) he tstu tara-sa kskitiks triwetiuxta (159) hetira'ku tsapat horse) (140) and the other one he was riding (e.) spotted red horse. Oh they were standing spread lined up. (141) Oh it wasn't a human affair that's the way it used to be (e.) (142) they were all saying (e.) just when when you dismount you must be coming and they were all calling them there (e.). (143) Oh wild beans (stored by rats, like butterbean) they would feed them (q.) and - corn meal (from small-grain roasted corn) then mush was placed before him (them) (144) and corn meal (from large-grain roasted corn) and pulverized dry meat when they arrived. (145) "Now", said (e.) the dog, "Son woman you are going to look for that (146) four that many times." (147) Now then they went hunting (e.) and they were saying (e.), "Boy he is getting married." (148) Way off somewhere they were camping (e.) and he married (e.). (149) Oh when he was a son-in-law (e.) the things were so extensive (q.). (150) Oh then he had many possessions (e.) horses (151) it was not only one year that he was married (e.) and he had not gone on the warpath (e.) (152) and they were saying (e.), "Oh when he was married then he doesn't go about." (153) Then said (e.) boy, "I want to go on the warpath." (154)Then he called them (e.) those he is with (e.) now they are going to ride (q.) (155) then said (e.) dog, "I will stay." Then they went on the warpath (e.). (156) Where she would lie woman Then he would sit there (e.) dog. (157) And everywhere when she would go out (e.) then dog he would come behind there were this many times three that he had gone on the warpath (e.) (158) and again this time (lying) four that he is going to go (159) and this woman she probably intended to do something Weltfish, Caddoan Texts 117 kuwekuxrdwttska' kudtu'ta'ra he ihe iweaxrarawirdapu hePtsi tsapat sikuxreruxwttsa (160) Lstg hadwa tiheweaxraratkE'd'ra he hawd axra' (161) heru axrutsia tsapat asa'ki axritastarawatdtaku aaxrakusihat (162) wdtiratstkstad.ri siaxxrixrsa he'tsi axritawatta'ku (163) heru axruztsid asa'ki aaxrextdtaww.ttt he weaxrd'he'sa (164) tsapdt weaxretspatata akukardaxritseewe.raat (165) ketskuxki kuxrutstdkura'ru he hawd axrawakasakta he hdwa takuisira (166) he ira-ku piraski he weaxra.sa') asa'kipiriruzxre'ra (167) raru wdtetsiksku kasikakis asa-ki isi'ra (168) kukarawLtutsiractstksta hetaku raru witzkaat (169) e'kaa piraski rukarawututsetstksu axrawttska'` kutixrubt (170) a kardaxrikdi sat piraski asiwLterutsiksawatskdksadhu he ta axrawa'ku' heri axrakttawil tt he ta-ta'ku asa-ki ruaxrutsitskitawruspi tit (171) heru taxwa.ku piraski ndwa kustiat asiwtterutsiksawaxtsuriwu (172) d&kaa tsapat ataruksdwatspa'kdahu rutsihukdlispa heru taxwa kzi ruru kustiat (173) a hetaku siaxrttkaksdwa'hu he taxwa.kui kistiat (174) ndwa he i'siracku he siaxruxrctkea (175) heru axrurahiwtts weaxrd'he'sa he hiru siaxria karttki wttirariks (176) siwititsikserikusu4ku siwdtikarttku (177) he'tsi and - when they had gone on the warpath (e.) then woman someone visited her. (160) Again also the other night (e.) and again he came (e.). (161) Then she did (e.) woman dog he was sitting upon her feet she kicked it. (162) It was hurting her feelings as someone was lying with her (e.) but it was upon her feet sitting (e.). (163) Then he did thus (e.) dog he sat down outside (e.) and next morning (e.) (164) woman when she went out (e.) it did not follow her (come behind) (e.). (165) A few it was that many days and again someone announced (e.) then again they are bringing herds there. (166) And that boy then he was now called (e.) Handsomeyoung-dog. (167) Just his thoughts sat (q.) (he was disappointed) it would be glad dog when it came (168) it didn't pay any attention (q.) over here just it went among (q.). (169) Oh boy he did not feel right (q.) he thought (e.) something must be the matter. (170) And he did not go home (e.) boy even if they would keep calling him (q.) and there was a mountain (e.) there he sat down on top (e.) and right there dog he would curl up sitting down on top there (e.). (171) Then said (e.) boy, "Now I will go even if they went after him (q.)." (172) Oh woman even when she would say, "Let us now go home," then he would say (e.), "Go on, I will go." (173) And others they were calling him (e.) and he would say (e.), "I will go." (174) Now then those two - night came upon them (e.) (175) then there happened (e.) next morning and there they became (e.) stones it is true (q.). (176) They used to see the two they were two stones (sitting) (q.). (177) But then, he 9 118 Publications, American Ethnological Society Vol. XVII weaxrarat4wetstui asakipiri'ru risiwitu?.ta kartki siwitia (178) triwttaruxktta arusda tiaxrukstctsawe karawttukstdtsawe (179) atirake.hdxtawe asakipiri-ru r.rizkuwitara' taku riweratutsirai tustdaru. had put among (e.) Young-dog they two did that (q.) stones they became (q.) (178) he was the cause of it (q.) horses that were among them (e.) they had not been among them (q.) (179) and this dance among them Young-dog they are his things. Right here this is all of the story. THE ORIGIN OF THE YOUNG DOG DANCE. (Free translation.) In a village of mud lodges there lived a poor orphan boy. For his food he would have to go from house to house picking up whatever scraps he could find. When they would go hunting he would follow at some distance behind. When they stopped to camp and fires were built, he would stay on the outskirts of the encampment. This story tells of the origin of our Young-Dog ceremony. These people were not charitable in the old days and so the boy trailed along behind and picked up the scraps of intestines and entrails that he could find for his food. Sometimes he went to one of the tents and would be given food. As they were travelling he became acquainted with the chief's son who befriended the boy, and they came to love each other very much. The chief encouraged his son's kindness and told him to see that his friend had plenty to eat. Finally when they had been off somewhere together the chief's son would ask him to come home with him but the boy would refuse for he felt ashamed of himself. He lay down and fell asleep and while he was sleeping the people broke up camp and moved on. When he woke up he found that the camp was gone and that the people had been gone for some time. He began to cry bitterly because of the hardships he had to endure and he went to the grounds where the camp had been picking up the leavings for his food. As he was wandering among the camp sites he suddenly heard the barking of a dog. He found a mangy dog sitting on one of the camp sites of the kind commonly called "red". He took it in his arms and fondled it and they both cried together. Then he fed it with whatever entrails he had and they set out together on the road that the people had taken. At last they came to a stream where they both drank. Then he washed and cleaned the dog and began to talk to it as if it were a baby. "Look, see, there is the smoke of the campfires." When they got to the encampment the boy who was his friend came to invite them to Weltfish, Caddoan Texts 119 come to their house. The boy was very much ashamed of himself because he was dirty and full of lice. His friend gave him something to eat and a wrap and asked him to come and sit near their tent. The chief was glad to see that his son was so sympathetic to the poor boy, for it was a pleasure to him while he still lived to see his son acting generously as befitted a chief. As they travelled on the people made fun of the two boys. When next they came to a stream the boy washed himself thoroughly and also the dog so that they felt better. When they got back to camp the chief's son again invited them to come into their tent and finally they accepted the invitation. There had been a very successful killing so that there was plenty of meat. The two boys would herd the chief's horses together. The dog was meanwhile blessing the boy that had adopted him and as he became mature, one night in a dream the dog talked to him. And from that tent came the sound of two voices singing young-dog songs; it was the dog and the boy singing together. (As the other dogs in camp heard the song they howled an accompaniment). Then the dog told the boy that they two should go off by themselves on the warpath. As the dog got to the outskirts of the camp he sang, but since they wanted their war expedition to be a secret they hid outside the camp. Then they came upon a strange camp. By this time the boy could understand very well what the dog said. The dog told him to stay outside the camp while he entered by himself. He came back with a piece of meat in his mouth that had been hanging upon a drying rack and they both sat down together and ate it. Then the dog went into the camp again and this time he drove four horses before him by biting at them. As they came along they were dragging their halters. The boy mounted one of them with the dog, led two others by the halters and the fourth simply followed along by itself. They fled from the strange village as fast as possible, riding all night and when it was morning the dog got off and walked. Then they stopped to eat what food they had with them and they were finishing their breakfast just as the sun began to appear on the horizon. Then they went on, the dog travelling along on foot. They came upon some deserted habitations and here the dog decided they should stop for the night. The dog, being a supernatural person could tell the boy that no one was trailing them and that if they were he would know of it and would tell him. The dog said, "Now, son, lie down and rest and I will keep watch." All day the boy slept and meanwhile the horses grazed. When night came the dog told the boy that now they were going to travel on. When it was morning and they stopped again they had no food so the boy told the dog that he would try to kill something even if it were only a young calf. The boy was not old enough to handle a bow and arrow, but nevertheless 9* 120 Publications, American Ethnological Society Vol. X VII he mounted a fine black horse that was an excellent runner and he killed a calf from among the herd. He built a fire right where the calf had fallen and began to roast the meat for himself and the dog. Then he roasted the rest of the meat to carry along with them on their journey. At noon they again went on their way and this time he carried the dog with him on the horse as the dog's feet hurt him. At midnight they made their next stop. By the next morning they would arrive at their own village. When it was morning the dog announced that they were arriving at the village where the people had returned. Presently someone who had been standing at the outskirts of the village called out that they were coming and as he came toward them he called to the village that it was the poor orphan boy that had disappeared. All the people rushed out of their lodges and the chief advanced toward the boy. The boy addressed the chief as his father and gave him the horses. The chief's family took him to their lodge and sat him down in the seat of honor at the west, and now they knew that the dog had blessed him. The chief gave him a buffalo robe and some leggings. Now everyone knew that the boy was living at the chief's lodge. He went about with the chief's son and at night they would sing young-dog songs. On their next hunt the chief's son went about with the boy because he loved the songs. The dog told the boy not to have anything to do with women. When they stopped the boys would have a dwelling to themselves. The chief had a tent made for them and in it they sang young-dog dance songs. The people enjoyed the songs. The dog told them to go on the warpath on the fourth day. Not very long after they set out they came upon a house standing by itself. They took all the horses from the people who lived there and mounted with the dog. As they approached the camp the dust arose from the ground and someone shouted that the chief's son and the unusual boy were bringing a herd of horses. Again all the people rushed out to the edge of the village and this time the boy had surpassed his previous accomplishments and again he gave all he captured to his father. At their separate dwelling the dog told the boy that they must go on the warpath four times and that during this time he was to have nothing to do with women. The chief who by this time had become wealthier than before had a buffalo-hide tent made for the boys. This new tent stood right next to the chief's. Every night the drums would beat and they would sing young-dog dance songs. Now there were four boys besides the dog. They had been on two war expeditions and the dog had said that they were to have gone out four times to capture horses and that then the boy could find a wife. On their next expedition at the direction of the wonderful dog, they came upon an enemy dwelling; they killed the people and took much plunder. They saddled up their horses and set out for their Weltfish, Caddoan Texts 121 village looking like travellers on a long journey. The dog directed that the boy's horses were to be given to the chief and that the rest of the horses were to be divided up. Among the herd was an unusual horse with black spots on its nose. The people had returned from the hunt and were all in the village and again when the people saw him coming they all ran to the edge of the village. The boy did as he had been told and again gave his horses to the chief. Now the chief was very wealthy for he had received many horses. Then the dog, "Red" said, "Now we must go out once more." Again they went on the hunt and they now had many horses. When they set up camp in a grove of trees the boys had their own tent. Two more boys joined them, making six in all, and inside the tent the dog again announced that this would be their last war expedition. At the sound of the drums the people would say, "Oh, that boy is going on the warpath again." The boy was invited everywhere and handsomely feted. When word went out that they had left the people that had intended to give feasts in his honor regretted that they had not had the opportunity to do so. They were not frightened for they knew that the dog who was sponsoring their expedition had great supernatural power. They came upon a family of two men, two women, and their babies. They killed the men but the dog told them to spare the women and the babies. He also instructed them to leave some horses for them and not to destroy the tent. The rest of the horses they took and there was one among them that resembled the dog, and this horse the boy was to ride and keep. The two Sioux women gave them saddles, saddle-blankets, rawhide and food and then they set out for home. As they approached their own camp someone saw them coming and shouted that a herd of horses was approaching. A shot rang out to announce their coming. The whole outskirts of the village were just jammed with people hoping to receive gifts. Now the boy (chief's son) came riding a beautiful sorrell horse, and the wonderful boy was riding a bay horse, and another of the boys had a black horse, and another a white horse; of the last two boys that had joined them one had a buckskin horse and the other was riding a red-spotted horse. It was a beautiful sight to see them all lined up. As they dismounted invitations were extended to them by many of the people. They feasted on wild beans, corn meal, roasted dried corn and dry meat. Now the dog told the boy to look for a wife for this was the fourth and final trip. On their next hunting trip the boy was married. In his new home he had vast possessions. He had a large herd of horses. He lived with his wife for many years. He settled down and did not go on the warpath for some years. People began to criticize him for settling down so completely after his marriage and one day he announced that he wanted to go on the warpath again. He called together his fellow-members and together they set out, 122 Publications, American Ethnological Society Vol. X VII mounted on horseback.1 The dog said he would stay at home and he watched the boy's wife very closely. When she would go to bed he would lie at her feet and wherever she went he would follow close behind. Three times the boys went on the warpath and the fourth time the woman was probably planning to deceive her husband. When they were gone, that night the woman's lover came to her, and then again on two succeeding nights. Meanwhile the dog lay at the foot of her bed, and troubled by her conscience she would kick the dog. Then he went and sat down outside the house. Next morning when the woman went out the dog no longer followed her. Shortly after this incident the cry went out that the boys were again coming with a herd of horses. The boy was now called Handsome-young-dog. He was very much disappointed when the dog did not come to greet him and acted quite indifferently. He sensed then that there must be something wrong, and so instead of going home he went up on top of a hill and sat down there. The dog went along curling up right next to him. All pleading was in vain; he would not go home. Even if his wife would come to him and say, "Let's go home together," he would put her off saying, "Go ahead and I'll come sometime later." But he would not come. They sat there all night, and during the night the boy and the dog turned to stone. In the morning the people saw the two stones, and this is really true for people used to see those two stones. It was this boy and his dog, who had turned to stone, that introduced horses to our people and also the Young-dog dance. So this young dog dance that is among us today belongs to this boy. At this point my story ends. 20. WOODPECKER-BOY. piraskisuka'pat (1) taki wttektdkawu he tiaxra ku piraski taku. trikukarakutsitsaxriksu.a he ta'riktta wttariruxre aru.sa (2) heru axraraxkatcat rui. axraraxwari nawahe istu weaxruxrarapttdwa-hat (3) heru weaxraktdkawu u'kaa wewttikari tdkaski (4) ruweaxrararuhawira'hat (1) Here they migrated (q.) and this one (e.) (sitting) boy someone there is not a person who resembles him and he would ride it was a handsome one (q.) horse. (2) Then they went hunting (e.) extensively they travelled about (e.). Now then, again when they had turned back (e.) (3) then when they had travelled onward (e.) oh, there was lots (q.) dry-meat. (4) There when they had turned going down (e.) back the 1 This was unusual as a war-party usually left on foot as they expected to return with captured horses. Weltfish, Caddoan Texts 123 tsti wewdtutaktakuwiiu'a tritaraakitke u (5) he axrtxwaki wewitira'rat kttkahaxwe'riksu he riaxrawakasakta wetitsa'wirarrt (6) he axrawa. - kisakta weturekstdriruxtsi a atit werutkextawa'his a pdhuks wewttirarehaats (7) &dkaa kLtu awitaratsLkste.hu'u (8) nawa iweaxrara'rat karure heLstivt tsiru sihuks kuxruxretstdriwtts he riraritsdxkauickvt (9) iweaxrakariu wekaraaxrirariklta (10) kttu wttixrara hetsi piraski witarizktta (11) iweaxraktakahukdtawu he kurahus a tsusttt rawttu tasukd'tai.tat axrawiwd-hat (12) heru axriwttska piraski tawttiwd'ku ketaw.tItt he kttu tstatsariwisat heru tte'at (13) heru axrire'wa-ta htru karraxrlwiwa-hat wewttisakuri sat (14) heru riwttska karestukitawi'tlt he Ltaklkarlt iweaxrahukata-ta he hiru. tsusttt asku hiru axrihukdataku' (15) heru axriwa-ku tsusttt e'kaa raktiki ra.a (16) heru axriwa-ku pi'raski adkaa atikd tsiru tsaxruka.taku' (17) heru axriwaku piraski atika siksa tuksikitawu he rarahukataat (18) he kardaxri'wttska tsustlt heru axriwa-ku tsusttt herui u'ttkls weka-kiratkukitawi kusikutaka-hat (19) he wekdraaxrihisi'dt heru axriwa-ku e'.kaa ikari. dratlttakus heru axriwa'ku pi'raski d&hu immigrants turned to (q.) over to our village (5) and they said (e.) now they have gone (q.) village-scouts (advancescouts) and someone announced he holds it up (ear of corn) (6) and someone announces there is a lot of corn and beans the bean plants are all dry (except the pods) and pumpkins now they are finished. (7) Oh, all they were happy (q.) (8) Now they went on (e.). It was not one day but five more days are left then they would go into the village (9) there being many (e.) they were not mounted. (10) All (horses) they were carrying (q.) (packs) but boy he was mounted (q.) (11) when they travelled across the water (e.) and old man and old woman they were lined up along the bank they were sitting about (e.). (12) Then he thought (e.) boy here is what he said (q.), "Let me sit down, and all let them pass by, then I'll go!" (13) Then he looked about (e.) here they were not sitting around (e.). when the sun went down (q.) (14) then he thought, "I had better not mount, and I will cause him to drink!" (horse) When he had crossed the water then there old woman one here she was sitting on the bank (e.) (15) then said (e.) old woman, "Oh, my grandchild he comes." (16) Then said (e.) the boy, "Oh, grandma, still you are sitting on the bank! (e.)" (17) Then said (e.) boy, "Grandma, come here, let me set you on (the horse) and it will cross with you," (18) but she didn't want to (e.) old woman then said (e.) old woman, "Oh, son, I cannot ride any more I might fall off." (19) And she was not to be deterred (she was determined). Then she said (e.), "Oh, your grandma you should carry on your back." Then said (e.) boy, "Yes, grandma, I will 124 Publications, American Ethnological Society Vol. X VII atika kuste.taxp'a heru axritaxp'a (20) heru axrirahu.at he axrahastawira rihuksu axrarahu'katdawtsat (21) heru axriwa'ku atika suhu'wi'ttt he takaratsu axrawa-ku hd6a ti'ki ihetaku (22) heru axriwalku pi'raski triaxruxrarexku nawa atika su.hu wl ttt (23) heru axriwa'ku hari hextaku heru axriwa.ku piraski nawa atika suhu'.taka'hat (24) heru axriwa'ku tsuwsttt he. trikuxrdsirixku' alki wekututstdtate (25) ataruksdwatspa.kdhu e.kaa atika su'hu'w'lttt (26) heru taxwa'ku mmrnm rikuxdsirixku' (27) u'kaa rakuka.pa.ktsu piraski rahi-ri raru wttihasiuhurahat (28) ruttar.i ruaxriat piraski atertskawawe'su are.xkttstaka-tsu'ha sakuxktitu piraski awitaxkjkat ru'tiwttakdkura'rua (29) heru- rirartu'axrika'at aki kute'kaxka tsapat rixkuwaruksti'u (30) axrawwatsLttt asku heru axriwauku tirecki'kat tsa'xriks (31) heru axriwaku heru ketaat heru axriat (32) he hiru axri'sa e'kaa kistihuksu wewiti (33) heru axriwa-ku tsapat iasti wite'ruxku rakuwarukstilu (34) iweraxwa'ku u'kaa atias triwetikdpa'kts piraski (35) heru axriwa'ku kWrahus sikdrasutatstkskc d - pa'kts heru axrrriwaku dahu heru axriwa'ku nawa sukstakdspakst2'tstt (36) he kurahusa'u axrihirasat e'kaa he hiru axrilsa tsusttt carry you on my back." Then he carried her on his back (20) then he went carrying her through the water and he was leading it. Just when he had crossed with her (21) then he said (e.), "Grandma, now sit down!" (get down) and suddenly she replied (e.), "Oh, son, over there." (22) Then said (e.) the boy where she meant, "Now, grandma, now sit down!" (23) Then she said (e.), "No, over there." Then said (e.) boy, "Now, grandma, now get off!" (24) Then said (e.) the old woman, "Yeah, where is yours sitting at!" and here she had gotten stuck. (25) Even if he would say "Oh, grandma, now sit down!" (26) Then she would say, "Mmm, where is yours sitting at!" (27) Oh, he was miserable boy finally just he let the string loose (q.) (28) then in that direction he went off boy. she would slap his face she would urinate all over his back all day boy he would cry (q.) (e.) this way there extended timber (29) then he just went there among and there was a dwelling women they that are wonderful. (30) She went out (e.) one then she said (e.), "There is crying a person." (31) Then she said (e.) now I had better go!" Then she went. (e.) (32) And there he lay (e.) oh, just bones! now he is (33) then she said (e.) woman (father they had (q.) a wonderful one) (34) thereupon she said (e.) "Oh, father, he is pitiful the boy." (35) Then said (e.) the old man, "Did you have pity on him?" then they said e.) "Yes." then he said (e.), "Now get the pack strap!" (carried across the forehead) (36) And their old man he lead them (e.). Oh, then there he lay (e.). Old woman she was sticking her tongue out back and forth (q.) she was saying (q.) "Now then Weltfish, Caddoan Texts 125 ruwttehatkawdaahu witiwa'ka'hu nawa e ktrasi isexkuru'wa (37) heru axriwa ku kirahus e crirdkuwa ka tira'rtki kurahus he axrawikdra heru axriuwaku axruxrexku irarurariki tsuraki (38) kasutsiratsdksta kasihaspakstara'wart he Lskitskatat (39) tsasrzkusrustiha kitarikvt rakta-kd rakuhA-pi ara'tku rikare-retutsi tirahaspdkstutsi he suztastarawttsixkut (40) heri axru'ta he axrahastarawart ruzaxraxpaksawartt (41) hawa. he irariki axru-ta hawd axrawixtarikut hawa. he iranriki hawd riaxruita hawd axrawixtarikut (42) hawa. he'sirawanrki hawd nrsiaxru.ta siaxrakastcrikut (43) kurahusd'u ratkat ruwtitutsia ktts. aaxraruiwa he siaxrewdaxra (44) heru siaxrittsttsirasat tri'axrdEka'wi (45) kurahis wttuksasawirara tria.taruxra' tskard raxkH'kdawi (46) heru siaxritsdtsiraspz'ttt a axrawa'ku k'Vrahus d&kaa wttuxrttsdxrikse wekutdtaha (47) d'kaa kurahus kttu' weaxrararuwawda'hu kttu' kltuks raxkuskawdriku (48) ru axriwa-ku kirahus tsiru. ruta'tuxta tritirdtaratraturaxku' (49) heru axriat ru a axretsdxlkau'kvt tri tirdtara ktturaxkaku' (50) triaxraka'wi axruwtakttstsu heri axrahu'kat triru-tahu raru see if you can take me off!" (37) Then said (e.) old man, "go ahead and say that!" this (standing) old man then he sang (e.) and he said (e.) he meant (e.) the one that is his (standing) daughter (girl), (38) "You must be watching, you must throw the pack straps and hook the neck!" (39) "I could easily break off a limb cottonwood that standing tree, Should it be vain that which I am not these pack straps." "Now, pull on the straps!" (40) That's what she did and she threw the pack-straps (e.) then she removed the head (pulled it back and forth) (41) also the other that one (standing) she did (e.) also she jerked an arm off (e.) also the other that one (standing) also that's what she did (e.) also she jerked an arm off (e.) (42) also the other two (standing) also this is what they did (e.) they pulled off a leg (e.) (43) the father next he did (q.) all he took off (e.) and they helped him get up (e.). (44) Then they took him with them (e.) where they lived (e.) (45) old man he had traps (q.) that's why alone they lived. (46) Then they sat down with him (kept him) (e.) and said (e.) old man, "Oh, he is a handsome person, you are now my son." (47) Oh, old man all he proceeded to bring together (e.) all beaver that he would trap (e.) (48) then said (e.) old man, "I think I am going to go there where our village is (sitting)." (49) Then he went (e.) there he arrived among the village (e.) where our village is (50) where they live (e.) those related to him (e.) there he went inside (e.) 126 Publications, American Ethnological Society Vol. X VII rtxkurai'wa ti (51) heru axriwakku tsapat u tiki piraski raru tihurahats heru axriwdtska kirahus kareste wd'ku e rarut axriraiiwd'wat (52) he axrtxwaki hu' pi.raski wttikskttaku trahuraxwarutsku wLttukskltaku (53) heru axre-a kuirahus heru axrirat tse'riwis heriru axre'a a axrdwitsa' (54) a axrawadku axruxrdxku tsapd'ra'u tattxwakidahu he re.tatsiks s8rixkuxrexku tiradsa piraski (55) adkaa hetsi weaxrarariwLtsa td'kaski he weaxrixrdvharu (56) he kttu. wesiaxrxraxkitsttkaru pi raski d&kaa he rahiri axrahd-kawaxtsus&'ttt (57) wttira.ke'a tsiaxrittsirasku piraski he rahiri axrataraxkisa (58) heru axriwaku kutrahus tsiru tstit tatuxta ti tri-retat (59) heru axriat ru tri-axrawitspus8uku axruatakitslsu heru axrtriwaki ht- ttki kukakurahiwixtsu axrawihurahats (60) heru axriwa'ku tsapat tiki hewererrqriwaxte (61) heru axre-a kukarewLtihd'kawa'ts kukarxrexri'xku heru axreca (62) e ketsi iraku ku'rahus he axrarurikstuts a tira kts (63) tri. hawa kuixrirawiu he hawd axraat kuirahus tri-axre-tat (64) heru rihira hirurihe axriracriwaxte (65) heru axriwaku kuirahus we-axrdwttsa we-tirariwaxte (66) ird'sa piraski he axra8sa'a piraskisuk'ka'pat (67) hawd ketst wewittritaktauxtawithis is the way it was just when they tell stories (51) then said (e.) woman, "Oh, son boy just he disappeared." Then thought (e.) old man, "I had better not say." And just they told stories (e.). (52) And they said (e.), "Oh, boy he was sitting on top (q.) that humped ground (hill) he was sitting on top (q.) (53) then came (e.) old man then he took him (e.) across (his shoulders) thereupon he came (e.) and he arrived (e.) (54) and he said (e.) he meant his wife, "They say that and I think they mean this (lying) boy." (55) Oh, but he had arrived holding them (e.) dry-meat and they put them in water (e.) (56) and all they had greased him (e.) boy. Oh then finally he began to eat. (57) It was a long time (q.) sitting down with him (e.) (that they kept him) boy then finally he got strong (e.). (58) Then said (e.) old man, "Again back I am going to go, here where they camp." (59) Then he went (e.) where he always arrives (e.) those that are his relatives (e.) then they said (e.), "Oh, son there has not been no way shown yet the one that disappeared (e.)." (60) Then said (e.) woman, "Son now they are hungry." (61) Then he came (e.) he did not even eat (q.) they did not have anything then he came (e.). (62)- but that old man then he had arrows (e.) and bow. (63) there again this long time (again at another time) and again he went (e.) old man where they were camped (e.) (64) then far worse there it was they were hungry (e.). (65) Then said (e.) old man when he arrived (e.) here now they were so hungry! (66) that (lying) boy then his name is (e.) red-headed-woodpecker-boy (67) again then it was getting hard for themselves food. Old man he was not Weltfish, Caddoan Texts 127 dari dkawaxtstsu kurahis wekarawite'sawirarz.wari (68) heru axriwa-ku kzirahus na'wa ttki kasarzksuhu rukdxkawi ttt (69) heru axirri rtksu pttku he weaxritaktatsdus akz' ira ku k1urahus kutiwa — ruksti' (70) heru axrutsia piraski trid axru'ta pttkb aaxrariksawikai raru wttikdhuraxtsat (71) aki. wekutzkasa pa'rus a- raxruraxki aki weszkuti.tsat kuwttuu' kurahis karae'rdtita he urari'stt triaxra' trisiaxrdssawa (72) heru axriwa.ku kurahus ruzwltewasku tisi-rasawa raxruraxki rusitu-tsi-tsa'ku kuratirikstadru heru siaxre-ra sikakiksku waruisi ku a raru tiksptxrdxkaterzkltspu rakutskartxr iwaxri (73) aki. triwe rukutira te-hat trirakutadri he rahiri taraha hiru. tdxkasa (74) hetsi weaxriraktariwaxte.ku-tu tihe raitarakt'tat (75) he ke tsi tirakdxkawi he weaxruxkarikstiruxtsi raxruiraxki we ragru tiretsawikawa (76) hetsi ti-re-tat he weaxriraktiwaxtekaw'itu he kurahus ru axrutsektarat triaxrutakitstsu (77) he kuxreruxreetsis rahl'ri pttku kuwekuxrdrarat tdkaski (78) heru axririwaki erd pttku wetararuwstspa ru. tri iaxra'ka'xkawi he weaxruxka'rikstiruxtsi (79) he rahiri kuzxrixre-tsis he ra-hiri axraraxwttdustttt (80) he weaxrtxwakTiahu piraski ruxtaku wetizku (81) Lrikuruxrira-wiu carrying the traps about (q.) (68) Then said (e.) old man, "Now, son, you must sit down outside." (69) Then he gave him (e.) arrow two and they were hungry (e.) but that old man probably he was wonderful (70) then he did (e.) boy he did that two he threw arrows among (e.) merely he pierced the thicket (q.) (71) but there was lying rabbit and deer and so he had pierced them. He pretended old man he didn't know and straight there he came (e.) where the two were lying (e.). (72) Then said (e.) old man, he was laughing (q.), "Here lie two animals, they two are pierced my arrows. then he brought them two (e.) they used not to butcher them and just they would claw under in taking the hide off. (73) And here that way that is the margin (beginning) of it for him to do that then finally buffalo there would be lying among (e.) (74) but they were starving to death (e.) this other that is our camp. (75) And but this dwelling among and there was lots of meat (e.) animals now just they were hung about among (the trees) (76) but this camp - they were starving to death (e.) and old man there he took them to them (e.) those that were his relatives (e.) (77) and they found out finally twice he had probably taken them dry meat. (78) Then they said (e.) "Oh my, twice he has brought them here way off where there their dwelling is among (e.) and there was a lot of meat (e.) (79) and finally they found out and finally they began to arrive there (e.) (80) and they were saying (e.) boy way over there he is (sitting) (81) this is how long it was when finally they began to come asking 128 Publications, American Ethnological Society Vol. XVII he rahi'ri axrerttsaweusdtt e piraski siaxriterdt (82) he kuxrexwaki iasti a isasti ruxta'ku tiku (83) heri sikuruxrewa kitt. stwdirdrtxku tsahu'ki tsi pi.raski we raru axriwari u.kaa siaxradwtsp& tsapat a p'kta (84) adkaa siaxraki'kat wesiaxrutertt pi'ra'u (85) hawd he'e rustwttdru rihvt heru axriwa-ku pita tihera-ku tri'heruxrawru siaxrittkst6vwu (86) heru axriwa'ku pi'ta d&hu tstu westtasutsirwsuxta piraskisuka'pat (87) heru axrutsia tsapat irawihat tdkaski asiaxrirarahkrda'ru (88).-kaa dsiaxrittatstkskdpa'.kts tstei iwesirerruha pi.raski tstu ru.weraxwu trire'tat (89) triwerutira.ituste'hat tiraitusasa'" piraskisuckapat. (begging) and boy they say (e.) (82) and they probably told his father and his mother over there he is (sitting) (83) then they two came everything they had (q.) buffalo robe but boy now just he was going about (e.) oh they arrived there (e.) woman and man (84) oh, they cried (e.) when they saw him (e.) child (85) for it was their only one (q.). Then said (e.) man this other one (sitting) the one that caused it they were rubbing their hands on him (e.) (86) then said (e.) the man, "Yes again you are going to take him Woodpecker-boy." (87) Then she did (e.) woman those that lived there dry-meat they gave her bundles (e.) (88) oh, they blessed her (e.) back when they gave her that boy back they went where they were camped. (89) This is where the story ends. The name of the story is Woodpecker-boy. WOODPECKER-BOY. (Free translation.) There were some people travelling on the march. Among them was a very handsome boy and this boy rode upon a beautiful horse. The party had been on an extensive hunting trip and were returning home loaded down with dry-meat as a result of their successful kill. As they descended toward the village some advance scouts were sent out and someone signalled them from the village by holding up an ear of corn, signifying that the crops had been bountiful. The corn, the beans in their pods, and the pumpkins were all ripe. Everyone rejoiced at the news. They were still some distance from the village and it took them five days more to get there for the horses were all heavily laden and they had to make the journey on foot; the boy was an exception, however, and he rode along on his horse. Near the village there was a stream, and as they travelled across, old men and women sat along the banks to rest. The boy decided that he too would sit down and rest until the others were across and then follow behind. At evening he saw that no one was Weltfish, Caddoan Texts 129 sitting about any more and that everyone must have crossed, so he went down to the stream to water his horse. When he had gone across he saw an old woman sitting alone on the bank. She was very glad to see him and she said, "Well, here comes my grandson!" "I'm sorry to see you still sitting here, grandma. Get onto my horse and then you can ride across the stream." But the old woman refused saying that she was too old to ride and that she was afraid of falling off. She was insistent and finally persuaded him that he ought to carry her across on his back. He did as she asked, leading his horse along by the halter. When they got across he said, "Now, grandma get off." But she asked him to take her just a little further. When they got to the place she had pointed out he asked her again to get off, but again she put him off asking to be taken a little further on. This time when he demanded that she get off, she answered him insultingly, saying, "Yeah, so you thought I was your real grandmother did you!" Meanwhile she had gotten stuck to his back and had no intention whatever of getting off. When he would plead with her to get off she would say, "Mmmm, so you thought I was really your grandmother, did you!"l The boy was very miserable and at last let go the halter of his horse and just wandered off at random. She would keep slapping his face and excrete all over his back and the boy just kept crying. He turned off into the woods. Here there lived some wonderful women and one of them thought she heard someone crying. She went to find out where the crying came from and she found the boy lying on the ground, his body reduced to just skin and bones. Then she spoke to her father who also was wonderful and told him in what a miserable condition the boy was. He asked her if she was sorry for the boy and if she wanted to help him and she answered that she did. He told his daughters to get their pack straps and to come to the place where the boy lay. When they got there the old woman stuck her tongue out at them and dared them to get her off. The old man parried her insults by assuring her that he would succeed, and sang the following song which he repeated a number of times. Meanwhile he had instructed his daughter to have her packstrap ready and as he sang she was to throw it about the woman's neck and pull. The others were to pull off her arms and legs in the same way. "I could easily break off a limb, From that cottonwood tree standing yonder, In vain I use not these packstraps." After they had dismembered the old woman, the father removed the rest of her body and they all helped the boy to get up. They 1 Implying that her intentions were far from grandmotherly or kindly. 130 Publications, American Ethnological Society Vol. XVII took him home with them; these people lived alone in the woods away from the village because the father was a trapper. The boy was very handsome and the father told him that henceforth he was to be his son. One day the father announced that he was going to visit the village and when he arrived at the house of his people he found them telling stories as was the custom. His mother told of a boy who had mysteriously disappeared and though he suspected that the boy he had at home was the one they were talking about he thought he had better not tell them about it. Then they kept on talking about it, - how the boy had been sitting upon a hill when he was last seen, etc. Then the father put his pack across his shoulders and set out for his home in the woods. When he got there he told his wife the story he had heard and that he thought this was the boy they were talking about. He had brought with him some dry meat which they immediately cooked. They had covered the boy's wounds with grease and gradually he began to recover and to eat some food. They had to nurse him for a long time until he was well and strong. Then the father again decided to visit his family in the village and they again spoke of the lost boy saying that no trace of him had yet been found. He also found that there was very little food in the village and so he left at once without even taking a meal there. He had his bow and arrows with him. When he visited the camp again he found that the condition of the people was far worse than before and that everyone was hungry. When he got back to his house in the woods he told the boy whose name was Woodpecker-boy, how the people in the village were starving Their food suply was also getting low for the old man had not been trapping for some time. Then he told Woodpecker-boy to sit down outside the house and gave him two arrows. The boy simply threw the arrows into the thicket when lo and behold be had killed a rabbit and a deer. The old man pretended to know nothing about it though it was probably through his supernatural powers that it had happened; he came rushing over to where the two arrows had hit and laughingly remarked, "Well, here are two animals that my arrows happened to kill." He brought them to the house and skinned them by clawing the skins off for in those days they did not have any formal method of butchering. This was only the beginning of a series of killings in which at one time there was even a buffalo lying in the thicket. Meanwhile the people in the village were in desperate straights, while at this dwelling in the woods there was plenty. There was meat hanging on every bough all about the house. On his two subsequent visits to the village he took plenty of meat to his relatives and at last the people began to think that he must have a surplus. They went out to the house asking for meat and there they saw the boy they had been looking for. The word reached his father and mother and Weltfish, Caddoan Texts 131 they packed up many buffalo robes and other things and went to see the trapper. When they arrived and saw their boy walking about and quite well, they cried for joy, for he was their only child. The grateful parents rubbed the trapper in a blessing1 and he consented to their taking Woodpecker-boy home again with them. The women of the house gave the boy's mother bundles of drymeat and blessed her. Then the boy and his parents went home to the village. This is the end of the story of Woodpecker-boy. 21. THE BIRDS AVENGE THE BOY MAGICIAN WHO WAS KILLED BY HIS FATHER. tsa'stawlrahi'ka (1) taku witi' itat ihe astarahz kttkahdxrtrt (2) he axrtxtawarukarri (3) wtti'ku tsapat wtte raktaku kura'kttd'wi'u (4) e ihe piraski axra'ruxku tsapat axraribxku pi.raski (5) he axrawa-ku atira tatttska ratkutdwarukd&ra atias kulrrara'u (6) heru axriwakci ps.ta e'kareretiwLtska'" (7) heru axriwa.ki tsapat trirututsl.rau' katstrit&waru'ka tri'kuratira'u (8) heru axrura riwtts siaxrahu'kata pi'raski & isasti heru axriwa'ku tsapat tatstxtawaruka'rtsta (9) he karererai-ta iasti (10) he axr4.he8sa he ukaxkat rtxtdwaru ka ukaxkat kttskat (11) he tsapat wesikuxrara pahcksta ka.ru he siaxra-kitsa1' (12) heru axrarariwtts siaxrd'wihuikvt tsapat stwttirda pahuks (13) hkru (1) There there was (q.) village - Arikara mud-lodge (2) and they were performing magic (e.). (3) There was (sitting) (q.) woman she was married (q.) head medicine man (4) and - boy he had (e.) woman, he had her (e.) boy. (5) Then he said (e.), "Mother, I want to perform magic my father his way." (6) Then said (e.) man, "I don't want to." (7) Then said (e.) woman "All right, let's perform magic the way that is mine." (8) Then they appeared (e.) when they two went in (e.) boy and his mother. Then said (e.) the woman, "We are going to perform magic," (9) and he did not know his father. (10) and next morning (e.) - outside they performed magic outside in the water. (11) And women they carried white pumpkin and they clowned (e.) (12) then they appeared (e.) they went inside (e.) women they carried (q.) pumpkin. (13) Then he did (e.) - when he sang (e.) 1This is a typical Pawnee gesture consisting of a rubbing of both arms from shoulder down to below the elbows to indicate affection, gratitude or beseeching. The parents of the boy wanted to show the trapper how grateful they were for rescuing their boy and at the same time to beg him to release the boy to them. Having saved his life the boy was in his power unless he chose to let him go. 132 Publications, American Ethnological Society Vol. X VII sttihdzwari heruz siaxrt ki-waks (17) heru ktit aaxrura'kuuxkitaat tsapat triwesi-ra'u rikvtski (18) heru axriraxru-kat (19) aki- irakku pi'td he wekuxriratsikstad'ri weri'ruvxkitdta1 (21) triweruaxrutsird.ru he wekuxraraxwd'ats tsaxriks (22) he iraikc pi'ta akiI kute.tsikska rukararakvtsrd'.ua heru axriwaoku pi'ta ruszketpa tira.ku p. - raski (23) he sittpa re.sat heru wesiaxrawa ru' trikuxrdhura-'a (24) he axrawttskd pa.ta triwetdraftu wet'kuruvxkttg'at (25) heru axrutsia axrakuwuttkd pi'raski a.axrawihaq'i he ra'rttki rewihat'i (26) hkru axriwa-ku heru axre.a ru axrakdzt'sat (27) heru axriwa-ki tsapat kirurdat pi'ra'u (28) heru axriwackui p.ta pakuxtu' ta'a (29) heru ke ts4 axra'sa pi.raski he sikuxri ririt rikutski (30) he.tsi wesiaxrtxktsikixru rikutski (31) heru axruraiwat (32) a- axrawdaku ttkukuwutit atias (33) heru axriwa'ku sitatu tatsikskd pa.kcs pizraski (34) heru axrawa-ku rikutski iri'rakttd'wi_ u atias tihuwrahatststa Lriruxrahu ru.'a heru axriwa ku pi-raski k'rura kusu' d'as (35) he axrawa'ku p.iraski tiwihaxkdku.su (36) Lrikuixri'raw'mu he pi'ta taxku werukaku'tsetstksu (37) alki kvtiwttska tat4dkiwuttt (38) (I guess it was doctor song) (14) then they were getting into the water (e.) they were going to perform magic (q.) (15) they dipped it under the water pumpkin. (16) While they were going about in the water then they are (e.) ducks. (17) Then entirely she defeated them (e.) woman that is what they were birds. (18) Then they went out (e.) (19) but that one man. And his feelings were hurting when she surpassed him.1 (21) That was all (e.) and when they dispersed people. (22) And that (sitting) man but what he had in mind it was not all right. Then said (e.) man, "Let him and me go this (sitting) boy (23) and we will go hunting." Then when they had gone (e.) way into that place, (24) then thought (e.) man, "That is what hurts he has surpassed me." (25) Then he did when he killed him (e.) boy he threw him in the water (e.) and actually he threw him in the water. (26) Then he spoke (e.). Then he came (e.) there he went home (e.). (27) Then said (e.) the woman, "Where did go child?" (28) Then said (e.) man "Long ago he came." (29) Then but he lay (e.) boy and they picked him up birds. (30) But they had brought him to life (e.) birds. (31) Then he told the story (e.) (32) and he said (e.), "He killed me my father." (33) Then he said (e.) We take pity on him boy. (34) Then said bird the one that is the leader, "Father he is going to die the same way he did you." Then he said (e.) boy, "Where does sit your father?" (35) Then said the boy, "He stay (sits) upon the spear grounds." (36) It was so long a time and man he sat (e.) he was in a bad mood (his feelings were not mobile) (37) for he knew he had 1 No. 20 not listed. Weltfish, Caddoan Texts 133 triwe'siaxrixru huru.kcI rzkutski sirtxkuttuwrukvt he strixkuwutct (39) he axra-he'sa wttuxtsakure (40) he rutsiksahhi rtxku.wu axrutsia he weaxrararu (kataskura.'u) (14) he wesiaxrahau-kvt siwttttawaruka'rtsta (15) k siaxruxrdruxrui'tit pahuks (16) tsiru. (41) he pi-ta ruwirdwihardtskdata ari'slt taxku (42) heruz atskat hk axre'tsusa'" he rawttakalcas he kuxrarirua6 p.ta (43) he axrakusuhurixtakadhat he siaxri tu-rkvt hk siaxreri'tsar' (44) ruwesire.ruat ruwksikuxrirat rikutski tri'rdkkaawi (45) wltiwa ku Lri'rakawi rikutski hem. kaukt'u (46) nawa ruwesirkrahi-kat (47) rikutstaxkttu heru ri'raxka (48) pi-raskz triaxrtxkuwutlka wekuxraka-ku (49) rikutski siaxri.tatsikska.pd'kktsu (50) heru siaxrLriuits ikarikat (51) rarA siwttiri-uts (52) he siaxrtxkaruwd'hats kitu rihuksq rawttikistiutspa (53) nawa iwera pi.raski he kittu sikuxritp4dwakttt heru axrura'hiwts isa'sti wekuxruksatsiksu-rahats piraski iwerd_kuwuti (54) heru axrura-hiwtts axrawadku pi.raski atira tiweretardt he.tsi tsiru. kuxratttska tdatttka (55) heru axriwa-ku atira tiweretart (56) heru axrwa-ku atira atids tikurauxkdapdakts (57) he axriwa-ku atira rikutsk~ iri irdakacwi sittxriwttsat he kitu sirLxkarihats (58) he rewarku irisatikurat he s9ikuxritatsikska pdakcs (59) hkru axriwalku pitraski iriLsaruxra'a tiratstxtawaru-kadra (60) hkru axrawa-ku murdered. (38) They were planning a proceedure (e.) birds to catch him and to kill him. (39) Then next day (e.) it was a nice day (q.) (40) and it used to be they would spear. (41) And man at the end of the spear ground himself he would sit (e.). (42) Then west and there was snorting (e.) and suddenly then he got frightened man (43) and they flocked down (e.) and they grabbed him (e.) and they picked him up (e.) (44) they flew with him there they took him birds where they live. (45) He said (q.) where they live birds lots! down feathers. (46) Now they took him inside (47) all the birds then they were inside (48) boy the one he had killed (e.) he was inside (49) birds they that took pity on him (e.) (50) then they laid him down (e.) in the middle (51) merely they laid him down (q.) (52) and they ate him up (e.) entirely only the bones were lying there (q.). (53) Now when he came boy then all they talked to him then it was exposed, his mother she had forgotten (he had disappeared from mind) the boy since his death. (54) Then it was shown said (e.) the boy, "Mother here I stand but yet I thought I was asleep." (55) Then he said (e.) "Mother, here I stand." (56) Then he said, "Mother, my father he treated me miserably." (57) And he said (e.), "Mother, birds where there they live they took him there and all they ate him up." (58) Then he said, "That's where they took me," and they took pity on him. (59) Then said (e.) boy, "It was because we performed magic." (60) Then 10 134 Publications, American Ethnological Society Vol. XVII pizraski sitiku tatsikska pa'kts rzkutski (61) kltu stickutpdawakttt (62) Lrituxra'a rikutski slrixra'u pakuks (63) he sikuxri.tatsikska'pat ks pi'rask8 siaxrtxkuwttlka. said (e.) the boy, "They took pity on me birds. (61) All they advised me." (62) That's why birds they made pumpkin. (63) And they took pity on him boy when he was killed. THE BIRDS AVENGE THE BOY MAGICIAN WHO WAS KILLED BY HIS FATHER. (Free translation.) There was a mud-lodge of Arikaras. They were performing magic tricks. Among the people there was a woman who was married to the head medicine man. This woman had a son who wanted to perform his father's magic trick, but the head medicine man objected. So the woman told the boy that they would perform a magic trick of her own. The father did not know of their plan. Next morning they went to the water to perform their trick. The woman carried two white pumpkins and they acted like clowns. (They were followed by other women carrying pumpkins?). Then he sang a doctor song and the women dipped the pumpkins under the water and when they reappeared, they were ducks. This trick completely surpassed anything that had been previously performed and the head medicine man was angry and jealous of his wife's superior skill. When the people had gone the man sat thinking of a way to avenge himself. He said he wanted to take the boy hunting with him and when they had gone some distance, he thought of the boy's success and his disobedience, and he killed him, throwing the body into the water. When he got home the woman asked him where the child was and he answered that the child had started for home long before he had. Meanwhile, some birds had picked up the dead boy and brought him to life again. He told them his story of how his father had killed him. The birds sympathized with him and the head bird decided that they would avenge the boy by killing the wicked father. They asked the boy where his father usually stayed and he told them at the spear grounds. The father was in a constant state of worry at the thought that he had murdered his son. Meanwhile the birds were formulating a plan whereby they could catch him and kill him. The next day the weather was fine and it was an ideal day for spearing. The man sat at the end of the spear ground by himself and from the west he heard a snorting noise. Suddenly he started in fright and the birds swooped down and flew with him to where they lived. The birds' house was full of down feathers. All the birds were gathered there Weltfish, Caddoan Texts 135 and also the boy he had killed. The birds who had succorred him laid his father down in the middle of the room and ate up all his flesh so that only the bones were left. Before the boy left, the birds revealed to him their secrets. At home his mother had forgotten the boy since his death. When he said, "Mother, here I am," she was startled and thought she was dreaming. Then he said again, "Mother, here I am, my father treated me cruelly and the birds took him to their lodge and ate him up." Then he told her that the birds had blessed him and brought him back to life. They had taught him their secrets, the secret of how to turn pumpkins into birds, and that these were the birds that helped them to perform this trick. It was when they boy was killed that the birds had taken pity on him, and blessed him. 10* II. TEXTS BY LOTTIE FANCY-EAGLE, pi.tahawira.t" Band, tstdharttkaari' (Woman-kettles-of-food-many). MEMORIES OF DAILY LIFE. 22. A GRANDMOTHER'S ADVICE TO HER GRANDDAUGHTER. (1) tirdku'ku ika-rz rtxkutsikspawaktikussuku heru tiwakuc ikadri (2) hiru tsa.ra'u piraw witirakqxra'u heru tutsiwawaktit rdkuwa'k" tura-he tsikstit rakuwari (3) e pirau kuire'tii' pirau kurati'ru tsapat he riretvtpawaktikus8uku tsikstit rakuwari (4) tritdtuxra-at tsu'at rakuwttsdksa-ra e pirra'u wewittt6tkaru'ku pi'ra'u heru tvtsiwdwaktit e tsustit we'ret (5) he werikuxrahiuta pi'ta wetiit raktz'ki a tsu'raki rakti.ki (6) a rurihird ixtat triweru'ki pirahukLtdkusu rihuksLri wetuxra ru pirahu'kttdkusu a ihe rakti-ki weruxrdaru s8huks (7) a asku pi.ra'u Lrikuratixrawa were-tritxku asku pi ra'u rututsira ru'. (1) When she sits here her grandma when she used to talk matters over with her then she says, her grandma, (2) "If you should make child when you bear for yourself, then one talks to her to say, 'It is good right to live."' (3) And child that is mine, child mine a woman and I always talk to her right to live. (4) That's the way we are, daughter, when you come of age and baby when you make them for yourself babies then one should talk to it. and old woman now I am! (5) And now mine have multiplied. men now they are grandchildren and girl grandchildren (6) and further along some more now they are great-grandchildren. Ten now they number great-grandchildren and grandchildren now they number five, (7) and one child one that is my own child now I have one child. That's all. A GRANDMOTHER'S ADVICE TO HER GRANDDAUGHTER. (Free translation.) When one would get advice from her grandmother, her grandmother would say, "When you have a child of your own, have a talk with it. Tell her that it's good to be upright in her ways. I have a daughter of my own and I would always talk to her and tell her to lead an upright life. Daughter, that's our way of living; when we are mature and have children, then we should talk to them and give them good advice. Weltfish, Caddoan Texts 137 Now I am an old woman and I have grown grandsons and granddaughters, and also great-grandchildren. I have ten great-grandchildren, five grandchildren and one child of my own. I have just one child living. That's all I have to tell. 23. THE NAME tstdhawrttkari' (1) trituxraratxku irdtasa ru' tstd'harttkari' (2) ndwa hk axruxra'raixku irdtasda'ru' tstd-ha-rttkari' ndwa tatuxrardixku tirdtasa ru' rutriaxrikiksta'u he axra-rikd tsahuiki (3) trituxra rdixku tird.tasa.ra tst4dha'rdtkari' tsahV.ki irarika-hu tsahuiki (4) axrikucksta'u ati'as ru triweti axrukstika.d tsahucki ati'as (5) e triruxraratxku tirdtasaaru' triwerutvsira'ru'. (1) That's what it means that which I am named Womanmany-kettles of-food. (2) Now, then, it means (e.) that which I am named Woman-many-kettles-of-food, now, I mean this that I am named the one that had made me (e.) - he brought out (e.) buffalo-robe. (3) That's what it means this I am named Woman-many-kettles-of-food buffalo robe his bringing it out buffalo robe. (14) the one that had made me (e.) my father, he is the one the one that brought it through (e.) buffalo-robe, my father. (5) So that's what it means, this that I am named. Now that's all. THE NAME, WOMAN-MANY-KETTLES-OF-FOOD (Free translation.) My name means Miss Many-kettles-of-food. My name signifies that my father carried out the great buffalo-robe rite. That's all. 24. WHEN THEY WENT HUNTING. rakuraxkat&ata (1) iweraraxkata'ta iwetiwi.tiki iweraku'tu.ri-ta Lritatutsiksta at tsiiat iwerakuwi.tiku iruksta-tawe ukawikis rdkurartts&awdwi (2) nawa ha. hk ruksta-tawk iweraku-tuiruita teruxxku ts-at tukstdrihu'" re-kurixkuc pr.raski (3) ire'kcruxku he kitu rartrutsiksaki'kt (1) When they went hunting they would stop when the camp was arranged in a row that's the way we were daughter, when they would stop that was our way feathered lance things were hanging on it here and there. (2) Now see, this is what was our way when the camp was lined up. They have (own), miss, it was a big thing for them to have a boy. (3) When they had one 138 Publications, American Ethnological Society Vol. XVII (4) irekuruxku pzraskV hetdru-rvtspa kitu tatutsiksta at ratuksta'kuriwa'wi (5) he piraski te-ruxku he taruxraktaxtsd (6) tawit rakitataktrua rakururatsawawi irahaktu'tsi tiha. tawit iwkruxraktdxtsaw' he raktaxtsu'i tLta a pttku sttLta kits'su tisikutu.tu (7) iwerakutiuri'ta k-tu. rttutsiksa'hu kttu. werdkurardtsawawi werakutuiruita (8) he tixwaki wewttasuxrapenriksuxta (9) heru tiriturahuru' hetsi we tiwu rtxkvtpe riksata kararaku.iutu rexkuxrai.witsata (10) he tslru tektakuwu nawa hai tiraktdkuwu he re'war.t rarip$'kusu tri.tuxrakakttararu tawtt a tskiri kski'tiks (11) he tiwa-rtt raripakusu he wetekt4kuwu hetixwaki wete'kus.ra iwerekus.tra (12) hk tiriwtsurahaksittt iwerekukusixwttsa he kurahus rt tiwadku tiwere'hurz'wd taraha (13) her tiwaiku iwere'kusixwttsa nawa heru tiwa-ku kurahus wetasurawirasitsta nawa he Lrirutz'tsia tri arugsd raxkurdraxra (14) triwerutitsiarzi dtirarahurltspatpu werdkura'rikitawi arakuhastawiraxra he kurahuis triwk.tu tiraxkatd.rtt (15) ketsi tuxras' tiweratirai'wati tritukstdatawe tiratukstdakuri wa'wi (16) kestsi trikuxrikutsikstdkt.tru ku kararaku.then everything he would have many possessions. (4) The one that they have boy he had belongings all. We were that way when we used to live. (5) And boy they have and there would be sticks stuck in the ground (6) three the sticks would number to have them hanging those sticks lying there there are three when the sticks are stuck upright shield it hangs and two they two hang bag for the bustle they two are so large: (7) when the camp was lined up all it would always be that way all when things are hanging on the end of it in bunches when the encampment is lined up. (8) And they would be saying, "You (plur.) are going to go-scouting (q.)." (9) Then they make the camp disorganized thereupon they go they to go-scouting if it isn't far when they would come upon it as they went (e.) (10) and still they would be going-travelling, now then, these going-travelling they stop soldiers (hunting police) there are as many in number as bands three plus Skidees four. (11) They would stop soldiers and now they would move on and they would be saying now they are coming-running as they came-running (12) then they began to spread across in a line as they would arrive back on the run then the old man this he says here they roam! buffalo. (13) Then he says as they arrive on the run now then he says old man now you (plur.) are going to charge. Now then they would immediately proceed where horse the one that's carrying (e.) (14) then they would be proceeding they would be coming out from behind when they were mounted some would be leading it (holding a string) and the leader now he would be standing in front. (15) And the reason why I am the one that is telling this story that was the way among (us) this life we used to live. (16) But that was Weltfish, Caddoan Texts 139 huri wd wi (17) hk atias titaktu axrakitaku he raru kutaratsakalrahat taraha (18) ndwa he tiru tiraraspd tast iwerariktawi werdkura.raspdatastt he ksawus trithi.rasa (19) kstsi tuxra'w tiweratura.'.wa ti tritattri raktdtatawe rikuxrikurakta.i ti rahakd ru'tsO (20) heriru ti stia werdkura'ruata wercakurarikltawi kitu aruwtatvtsiraktaerik" he te-tkaxka wesire akapaxru'waa. t'raha (21) he ketsi wetaxrakaktakuwa e wesLtiraktaxruri-wa (22) suhuri rexkua taraha hkr tvtkuksika'.sd tri rakuktdkuwu he taraha. (23) ara tixrai-kawari dratektakuwiiwari rakvtkuksi-kaad. taraha (24) weslrtxkuktaxruriwa'wi ke'tsi rikuxrikutsikstdkta'ru tirdwda'hat trikuxrikutsikstdktaaru tirdw7dhat Lriratukstak6akawaxtsu (25) dwetektdikuwu he wetiraruat tarahd. rexkukawu'tika (26) he wetiw'tiku trirakuwivtiku ndtwa hk tahuraweusUltt kisatski (27) heri retuxra-ratxku iwkrahurawe.hu he ruwtsikcs seru tuksaka.wi.hu'u heru trittxrariwItspu kisatskk (28) iwertxrariwttspu trtweteru rt raxruraxkt paksttskuiriwiru' kita'pat arzkutski (rikutska'tit a re taxkats)1 (30) iwertxrariwltspu heru the way he probably made for us. If it seemed there weren't any in existence. (17) Then my father here he that sits up upon (e.) then merely it seemed as if he dropped them buffalo. (18) Now just then they would begin to move on those that are mounted when they would begin to move on, then holy man he would be there in the lead. (19) And the reason this I am relating that is the way we have among us he gave us that way these sticks that are placed within. (20) Then, directly, they proceed when they formed in a line when they are mounted all then we would be looking on and dust would come out when they would come chasing them buffalo. (21) So then we would be travelling along and they would be chasing them about. (22)This way (in this direction) if it would come (e.) buffalo then he would come fleeing in among where they are travelling along and buffalo (23) they would be running about among then they would just travel about (disorganized) when he comes fleeing among buffalo, (24) when they chased them about. Because he made that way for us Heaven. The way that he made for us Heaven that is what we ate. (25) They would go moving on and now they are stream about buffalo when they had killed them (e.). (26) Then they would stop. Where they would stop now - they would begin to bring them in packs meat. (27) This is what I mean their bringing them - there was special there used to be a dwelling then that is where they would take them meat. (28) When they bring them there those that appear to them as animals wild cat otter and birds (black bird and eagle)'. (30) When they took them there then he used to 1 No. 29 omitted. 140 Publications, American Ethnologic al Society Vol. XVII rukstawtrasiusu'ku kski.ttks hawa he rak'i rikutski kski'ttks hawa kttdpat kskz.tiks a paksttskariwiru' kskt.tiks (31) ru kttuz triwetitt rirtxkawu'.ttka tstu haw6 rtxkawu'tik" hawd kskittiks ruxra'ru (32) a wtteru'rawirasi he kltti re-rara kisatsk& kltti paksu (33) he ku ti rataxra he ku karere'tUtsiretsizsb kuraru dtiwakda aturaiwwaeti ketst tiweratu'ra i wa ti (34) rktttska wekuraxkuraituistawe he Iriraruxraertt he trira xwLtska tritt'xratutsiksta at axratuksttkuriwdaw' (35) atura'wi'ras kski.tiks heru tutsira'ru werakurare'h&ts kskitiks (36) iwe kisatski rtxrariwttspu he trite'kdkaxktta'wi)u he' ra ka-wi tskekara'ku arukuteikaxte-hat (37) he kurahuzs tritiraxka tukskuravskari' he wetihdkvstdruhat werakuraaruhat kisatski (38) nawa he kurahus td'ruttsivs pttku sttadra (39) nawa he irwerahdkustaru'ita he kisatska-su siteru'wa klisa.tsu kltu tritkuxruta'kusta'ru he kitu triteraruiwa (40) he tacrutsivs triru starira. raskaru'kus8ttt dkutararastaxwiat kisatski siraxkurdharu'ku (41) heru te rarasi.ru kurahus irakdri'u Lri.ataxku kurahus akuiterurarastaxwiat werexkurasi'rau (42) ke-tsi atipat ruksu kurahus he torutsjis tawttsa) tririu tiwa'ku run (charge) four, also that other one bird four, also otter four, and wildcat four. (31) That's all that there are those they killed. Again also when they kill them again four they would number. (32) And then they would charge (q.) and all they carried them meat including head. (33) and while this life I am living and yet I haven't realized merely to speak to narrate it but this that I am narrating (34) I want the story to continue among (e.) and whoever if he sees it so he would be the one that knows (e.) that's the way we were! when we used to be living (e.). (35) He would run four then that would be all when he has finished four. (36) When meat they are taking them there and there would be a (main) head dwelling and that dwelling leaves it would be about that extent: (37) And old men they would be inside there there were many old men when they are placed scattered about when they are scattered about meat. (38) So then old men attenddant two there are two(e.). (39) And so when those beeves are strewn about and leg-meat (hind quarter) they two would take off (e.) and back-meat all whatever number of beeves there may be and all they would take them off from. (40) And attendant directly they two would begin to make them into drymeat-portions (e.) the portions would be about so high (e.) meat. When they two would be making them in water (e.) (41) then he would issue the portions of meat (e.) old men that many wherever he would sit (e.) old man each of them would have so high a pile of portions (e.) when they would issue the portions (e.). (42) But my grandfather that was old man and attendant he came-arrived thereupon he says now you are going to go out in front of the encampment to meet them two. Weltfish, Caddoan Texts 141 westtt'suturLtskdvxta (43) he atikd. ruksit rir&- t rat hk tarastcriwttsa' 4kute rasta'xwiat iwe-rirarasirrukstat' (44) he triru rihakisi-rukst" (45) nawa heru tekrieru kisatski kurahus kltu. sirexku-ha Lxkltti kltu' paksu aterirukctd&t" kttu werexkuhakus'tra'u (46) heru fiat kurahus heru tiwdaku weslwLttsuturttskauxta (47) nawa he ke.tsi atika d atira riu ti wu kltu ate'rara kisatski (48) heriA taxwa.ku kurahus rihuks'u kasararu wa pakskira'ru (49) heru tstrirra paksu he trz ira ka-wi kaxktt'wi'u (50) he ukaxkat titpakstatsa'"karahat tritutsiksd'hu atirttur&.huru tridtaru'vt raxkutpakstatsd.kaku wertxkuturahitra'u (51) Lriru rutsird ru. (43) Then my grandmother that was thereupon she goes and she would arrive coming bringing the portions the portions would be so high when they will have finished issuing the portions (hind-quarter and back meat) (44) and thereupon he is going to issue the beeves (from which hind-quarter and back-meat have been removed) (45) now then he would issue them (e.) meat old man all when they would give him (e.) the whole thing including head he would finish issuing (e.) all when they have finished issuing the beeves (e.) (46) then he goes old man then he says now you two are going to go out before the camp. (47)Now so then my grandmother and my mother directly they went all they would bring them meat. (48) Then he says (e.) old man only you must take take them off (e.) brains, (49)then you bring head and there that dwelling the main dwelling (50) and outside they would place the heads around in a circle that is what used to be they would make the camp disorganized that is what would be (e.) when the skulls would be sitting around in a circle (e.) when they would make the camp disorganized. (51) Thus that is all! WHEN THEY WENT HUNTING. (Free translation.) When we camped on the hunt, our tents had to be set up in a certain order. That was our custom, Miss. When they formed the camp, they would set up a feathered lance. It was a great honor to have a boy in those days. The family would see that he had everything that a boy should have. That was our custom in those days. The boy would have a clothes rack of three upright sticks.' On one of the sticks (probably the middle one) the shield would hang, and on the other two (at each side) the two bags to contain the bustles. They are so large:... When the camp was set up there would be racks with things hanging on them throughout the camp. 1 Probably three upright forked sticks in a row with a stick lying across them. 142 Publications, American Ethnological Society Vol. XVII It would be announced that the hunters are to go scouting for the buffalo. When the hunters would leave, we would break camp. Sometimes they would sight the buffalo while we were still on the march. On the line of march, there would be hunting-police stationed before each of the bands. There were three of us plus the Skidees which would make four bands in all. The policemen would announce to the line that they are coming bringing good tidings.1 Then we would form a line facing the scouts. When the hunters arrived, the old man would announce that the buffalo are very close by.2 The old man would announce, repeating as he went along the line, "You are going to begin the hunt!"e Then when they had completed the final preparations, (which would consist of a process of decorating the horses as well as packing them) they would be mounted, some riding alone and some leading pack horses. As they got ready, the hunters would come out from among the line of people. The announcer would be standing in front. The reason I am telling this story is because these were our customs on the hunt. Our father in heaven would bless us. When buffalo would seem to be scarce, it was as if he would just drop them from heaven for us. Then the mounted ones would start, and the holy-man would be in the lead. I am telling this because Heaven gave us this ceremony "These-pipes-inside". The hunters would go on their way and we would resume our march. As we went we could see the hunters chasing the buffalo and the dust rising. Sometimes a buffalo would flee in among the line of march. This would break the order of the march. Heaven provided this as a means for us to eat. As we were on the march, the carcases of the buffalo they had killed would be all about. When we would set up camp at the appointed place, they would bring the packs of meat.3 I mean by that word bringing-them,that there used to be a special tent to which they first brought the special meat. When they took the meat to the special tent, various animals would be represented by the meat (or by these hunters?), - wild cat, otter, and two that are birds, black eagle and white eagle. As he carries the meat, the one 1 When they come running the scouts are bringing good news; if they come slowly, they haven't seen any buffalo. 2 An amusing custom was practised in connection with this old man: People would say, wetestdhcit, now she has taken his foot. When the news of the hunt is brought, the little girls would try to trip the old man announcer; those who are successful will be lucky, and in addition the number of times the old man is tripped is said to indicate the number of buffalo that will be killed. This note of "comic relief" in a serious situation is very characteristic of Pawnee life. 3 First four men who represented four animals would bring in meat. This ceremony is gone through for each of the first four killings, and then the rest of the meat can be eaten freely. Weltfish, Caddoan Texts 143 with meat representing a black eagle used to run to the tent with it four times, and the one representing a white eagle, four times, and the one representing an otter, four times, and the one representing a wildcat, four times.1 That's all they would have to give as an offering from this killing. They would have to make an offering of the first meat from three subsequent killings before they could complete their pledge. They would bring all the meat including the head. I have never in my life told this story as if it were an ordinary story. But I am telling it now because I want the story to survive so that whoever may read it will know how we used to live. He would make four killings and that would complete his pledge. The meat would be taken to the main house. It would be a circular enclosure of young trees with their leaves on. Inside it were many old men. It was this large:......... Besides the old men there were two attendants. The carcases would be scattered all about and the two attendants would remove the hind quarters and the back-meat from all the buffalo-beeves. They (the attendants) would then slice the meat into portions such as are ordinarily dried. It would make a large pile. Then the attendants would cook the meat. After each of the old men had been issued an equal number of portions, each would have a large pile. After they would issue the choice portions of meat, they would give out the remaining parts of the animals. Each pack consisted of the whole animal including the head with the hind-quarter and back-meat removed. Each pack was issued to some old man in the lodge as far as the packs went. My'grandfather (who is now dead) was a very old man. The attendant would come to our camp and notify my grandmother (who is not dead) to meet my grandfather.2 My grandmother, my mother, and all the rest of the women would go to the main house to bring the meat home. The old man would say, "Just remove the brains and take the head back to the main house." There all the heads would be placed in a circle outside the arbor. And when they broke camp, those skulls would remain there in a circle. Thus it is finished. 1 This means the first animal killed by a particular person on each of four successive killings. This was a person who volunteered to be one of these particular animals before they started on the hunt and the leader would announce his pledge. Then he would try to fulfill his pledge as quickly as he could so that his family could have the rest of his killings. 2 The attendants likewise notified all the wives of the old men who had been in the main house. 144 Publications, American Ethnological Society Vol. XVII 25. MAKING TIPI COVERS OF BUFFALO HIDE. (1) ru iwertxkawu'tiki k. tsi nawa heriwereruxrdriraa tri itatukstakaka wa rarakaxkz (2) _ri rnxkutskarlxraru.waxri he tsapat ru tirirartriwdtwwahtt werLxkuratsa. siku (3) a ra hiri Lrituxra'a we raru rakura.rut" rnhuksu tskaritki wertxkuiraruwa xra (4) nawa h&a tri'tdtukstakakawdawi'hu (5) wkrakutskarixratsa.tsu heru titdpirat werakutapirahure'hats rakukadrihu'ru dkutuxrdr-ru pi'ta'u aru rihz.ra rarakaxki (6) werxkukara' dru'tiraxkiskatstlt akutu'raka' rawlxtaki't'u (7) he tuksawdxtsatsuwa weraku.ka'wi he karakitsaka'wahakvst" (8) werakui.kdwi turuksakariwd ra.rakaxkci (9) rihuksu ru awit tri tatukstakaka'wdwi*hu rarakaxki (10) atituruat druhtlxtuxkatsttt ritutsiksa hu (11) wernxkutuixkaru.ku atuxratsakaki tsapat rtxkukd6xkaruiku 8slrxkutakaxtarixwariku si8ski 4tuxra'" a askatski (12) aru titarixxrunratsakasLstit kuxrnivt iktttsakacwa.hat werakuka'wi westrixkutakaxtartxruire hats wesirtxkukare'hats kitu hkru sttire kaxtawu (13) aru kute.k&xte'hat heru tiwacku tsapat rlxkuktatsakipiha tsuiraki (14) hern tiwa ku tsu'at (1) When they were killing them then now that is the thing that we depend upon that's what used to be our dwellings tanned hide. (2) There when they were taking off the hides and women there they would spread them about here and there when they were drying them (3) and always that's why when just they are strewn just only skins when they have taken them off. (4) Now then that's what we used to be having for dwellings. (5) When the skins were dry then she scrapes it when she has finished scraping it for it to beta big dwelling they would number about twenty or more tanned hides. (6) When they made them they would be shining-white the dwelling would look like white cloth. (7) And despite the fact that it had rained when there would be the dwelling then water is not going to be falling in here and there. (8) When there would be the dwelling they were nice dwellings tanned hide. (9) Only that first those used always to be our dwellings tanned hide. (10) The camp would be lined up the tents would be shiny-white that's the way it would always be. (11) When they were making tents they would be sitting in a circle women for them to be making the skin-coverings when they would be sewing the skin-cover (throwing-stitches) awl she would use and sinew. (12) Then the stitches would be drawn-tight-andclose-together it would be impossible if it were to have leaked when the dwelling was there when they finished stitching the skin-cover when they finished the dwelling all then they would hang up the skin cover. (13) Then the dwelling would be about so large in extent. Then she says woman, for them to gather them girls. (14) Then she says, "Daughters, you must go in there for a while!" But she wants (e.) to have them make Weltfish, Caddoan Texts 145 kasuksuhurdktaxriu kat a ki tdxwltska' sidskurutakararutsta'u rakutakararuxtsaraC kardrakukkaxtdahts (15) awtiraxkattdwa wa ratukstaktaxkatawawu.suku tstru trikaarraxkutse.kardruxtsu hk tactsu-' he stte'rakaxtarikvt k.ct'u tsiru karu'takar&druts (16) ratszi-a are'kaxta.hts (17) tsi werakutakar&.ruxtsu a-tuksawdxtsatsu.a hawd karakaxta.istst"a kare'ruks rakukltsaka'wa hat werakutakara.ruxtsh a ka.kikUtsalkawahid'ku (18) iwerututsira*ru' a fire for her tent so that the tent becomes sooty so that the skin cover would not be dry. (15) They would go hunting when we used to be going on the hunt yet when the skin cover that is not "sooted" (e.) and it rains then they take off the tanned hide (e.) because yet the skin cover is not "sooted". (16) If it rains then the skin cover would be dry. But when the skin cover is "sooted" even if it would rain then the skin cover will not dry and it could not be for it to leak when the skin cover is "sooted" and it does not usually leak. Now that is all. MAKING TIPI COVERS OF BUFFALO HIDE. (Free translation.) The purpose of the killing and the hunt was also to obtain the hides which we tanned and used for our tipis. We would remove the hides and spread them about to dry. When the skins are dry, we would scrape them. There would be twenty or more tanned hides for a large dwelling. When the hides are finished and sewn together, and put up on the tent,they would be shiny white like white woven cloth. Even if it rained when the tents were up, they would not leak. These were nice dwellings. These were the only kind of houses we had in olden times. When the camp was set up, the tipis would be white and shining. When they were making the tents, the women would sit in a circle and sew the tanned hides together with an awl, using sinew thread. The seams would be tightly sewn so that the tent wouldn't leak. When the sewing was finished, they would hang the skin cover on the tipi poles. The tipi would be about this big:..... Then the woman would ask that some young girls be gathered together, and she would ask them to go into the new tent. What she really wanted them to do was to make a fire in the tent so that the tent cover would become permeated with soot and therefore would not dry up. When we would go on a hunt, tipi covers that were not yet smoked would have to be taken down should it rain, for it they get wet, the cover will dry up because the skin is not yet permeated with soot. But, after the skin has been smoked, even if it rains the skin won't dry up, nor will the tent leak. Now that is all. 146 Publications, American Ethnological Society Vol. X VII 26. MUD-LODGE DWELLING. akaxkttkahi xrtri (1) awit ttxrapd karu kusiku rtLwettxrapdkaru awit rakawiu rikututsiksuki hk tike tsBt (2) heru tizrkaru.tsai t'u trirukstarttstsahu (3) rakukdrihu.r rihukstri trt.tika.wa.riki.hu" rirratukstakaka'wi trititkskawant rihukstri (4) tsi kardrakukdrihu'ru tawiksa pits asuhuri rakutakaruwa ksktksa'pits kqardraku karihu.ru (5) wertxkuha kara'u iraru'tsi tri i weracka'wadriki (6) heru hdwa rurukstaxkd tasa irakdrihu'ru (7) he ti-taki rukstawdturihuraxkatasa tawtksapits hawa heruxrarAraha-ri tawzksa pits (8) hkrrutehlwata rutuksta. - rihi*kui asku rakuhiwdtawi (9) aru tritaki ru r tskat triretsvsakardtawi iwertxkukawaurerikixka he tirataku ru tiltsia (10) tukstasa' tskvskiwihtri tiratasd tritiksasa' ru-kitt i werutitsahat rukltzt r.i'rahiwatawi kttu weririre.ha.tsu tskvskiwihtri (11) he riru rtrihaktaxkitauts tsi we'ti'tsa'tus ru racka wdriki heru rtrihaktaxkitauts (12) kttu' arixra're.hats he ketsi tsapat werlxkarutku ihltki'u tixkaru'ku (13) werlxkurd're.hats heriru tlriraxkltai her ru rti tsltarepda'pi (1) First they used to fell the trees (they used to make-woodhills) when they have felled those trees first the one in the middle this is how large it used to be and it was long. (2) Then they would make the cross pieces those that lay across there. (3) For it to be a large dwelling ten there would always be standing inside, the place where we used to dwell they stood inside there ten. (4) But when it is not a large dwelling eight, smaller when a dwelling is, six, when it is not a large dwelling. (5) When they made the poles those sitting where those that are standing inside. (6) Then also there were some at the back since it is a large dwelling. (7) And right here there were spaces at the back eight also then on the other side eight. (8) right there would be the entrance that was the side one only for there to be an entrance. (9) Then right there above where the smoke hole is (the nose-house-hole) when they stand them up inside then right here they would do it, (10) it was called "the sitting part" this that is lying upon that is what it is called all as it lies there in a circle including where the entrance is all when it is finished the lower part of the mud lodge (11) then they proceed to put poles on top but they are put across those that stand inside then they set the poles on top. (12) All they would finish it and then women they are making them willow mats they are making them. (13) When they have finished them then they would proceed to place them on top then they tie them together women now they have finished with their tying. (14) And then they get up on top men now they are winding them around the "nose" I don't know how many it is Weltfish, Caddoan Texts 147 tsapat wetlxra-re'hats iweritstare.pa.phu (14) he triru riraxkltau-kit pi.ta weti tLtsistatse'riwisku kuwri. rexkutaktatsakadrahat heru sLttxriwttsat rui ri-rard'te'hat rtu' triretsusa karatawi (15) iwertxra rehats kitapat'u arvtkl rurirrirdtsawu (16) heriru ririrLtkaxkLttu.tsi.st iwerututs8ra ru (17) westi-rakare hats for them to make circuits (e.) then they take it to the end right where that which was the size right where the smoke hole is. (15) When they have finished with willow, grass (swamp grass) then they proceed to hang on top. (16) Then they are going to proceed to put sod on all over. Now that is all. (17) Now they have finished the dwelling. MUD-LODGE DWELLING. (Free translation.) First they would fell the trees. The first trees that they felled were made into the central forked posts. They were this large: (from a foot to one and a quarter feet in diameter), and they were very long. Then they would make the horizontal sticks that rested in the forks. In a large mud-lodge there would be ten center poles, but in smaller lodges there would be eight, and in quite small ones, six. In addition to these center poles there would be forked poles around the walls. When it is a large mud-lodge there would be eight on each of the two sides. There would be just one entrance. Right above the center poles would be the smoke-hole. Then they would make the lower part of the mud-lodge. It was called the "sitting-part". This part was the whole circular foundation including the entrance; (this is the name for it after the sod is on).l When the "sitting-part" is completed, radial poles are placed from the central framework to the outer framework. Meanwhile the women are making willow mats, which they tie together and place upon the radial willow poles. When the women have finished tying the willow mats, the men climb upon the roof and begin to place the mats all around the base of the cone. Several circuits were made until the smoke-hole was reached, but I do not know specifically how many circuits there would be.2 This would depend upon the size of the lodge. After the willow mat covering is finished, they would cover the roof with swamp-grass, and upon this they would place the covering of sod. That is all. They have finished the lodge. 1 The specific manner of building this part has been omitted by the informant. 2 These mats would overlap, the edges of the upper ones covering the lower mats a little. 148 Publications, American Ethnological Society Vol. X VII 27. THE SIGNIFICANCE OF THE GAMBLING BASKET. (1) ketsi- ru trikuxruxrdhura)' tzratsi'raxra trikuxriksakta-u ketsi. atipat ruksu triturukstaiwdat'u (2) he taxkuragstaxka he siteru ira sa rdku'u (3) her' tritaxtsa he ta rasaxkaruts kdixts'u he tesaxkaruts (4) he i-rassdruutsi he reit rekatstiki'si riwaharit (5) heru turaxwiradrru tawit a rakurdxkatittul tawit (6) natwa k&'tsi trikuxrutsiks tiratard ckuri'wa wi pa rt kuxriksaktardawau atias tiaxrakitaku tri' a'se'ruxrdwa'wu tirutaku'ki (7) tsaxriksitsaxriks heri kuxriksaktara wau kitu (8) e ke'tsi trisikuxrikstika.kusu tira'sa kaixts'u ketsi Lri sikuxrikstarzwiriu'ku iwera'sa kaixts'u sirexkurikd4wiku raxkuraxka-wi kurahus he tarasaxkaruts (9) tsiru trikuxruxra'hura asa ru a kdixts'u nawa he tri kuxruvt iraxkuraxka wi kurahus (10) site'riku heri ta'rasaxkaruts he ke'tsi karatir&.z'ta tri art'xra-rexku isirtxrikkaku kurahus (11) e karatira-i-ta trikuxruxra-rcrxku tsiaru rapakuxtu triwekuwLtzit (12) ketsi s8kuxrerai'ta kurahits trikuxruxraraitxku weru tutsira'ru (1) I suppose that's where it originated there where we lived these our people the way that was given to them. My grandfather that was he used to tell about it. (2) And there would be a meeting of old men (e.) and they would make it? that one it would be. (3) Then there it would be lying (e.) and there would be seeds in it (e.) the basket there were seeds in it. (4) And those seeds they are fruit seeds plum. (5) And one makes marks on them three, and there are black ones three. (6) Now probably that's the way it was this our (plur. incl.) existence Pawnee they were given these ways by him our father this one that sits above (e.) for them to use them these things. (7) Indians there they were given these things all. (8) And so this is what they used to have inside this basket but whatever they were representing when that basket when they had it inside (e.) when they were inside (e.) old men it would have seeds in it (e.). (9) But wherever it originated seeds and basket now that's what it probably is when they are inside there (e.) old men. (10) They would have it where the seeds are in (e.). But I don't know what it would mean that they have inside old men. (11) I don't know what it means, but long ago it is said that's how they were. (12) I suppose they probably know the old men what it means. Now that's all. THE SIGNIFICANCE OF THE GAMBLING BASKET. (Free translation.) It must have originated among us. It was probably given to us. My grandfather, who is now dead, used to tell this story. When a basket was made, the old men would have a meeting. At the meeting they would have the basket with plum seeds in it. On Weltfish, Caddoan Texts 149 three of the seeds, they would paint figures, and three would be painted black. This had a special meaning in our lives. Our father above gave all these ceremonies to the Pawnee. Whatever that basket represented as it lay inside there, I do not know. Only the old men knew. But wherever the seeds and the basket originated I do not know. I believe that when the old men had the basket inside, there would be seeds in it, but I don't know what it means. They always had this ceremony in olden times. I suppose the old men know its significance. Now that's all. 28. MAKING A COILED GAMBLING BASKET. (1) kltapa.t' heru tihakad.stt heru tirdxkate-rit (2) he iwerakurdxkate.rika he triwe tihdktariku iri iruxraritskak" (3) iwerahaktarikku hkriru tvtsitdkarahat he weruxrahtdxkate.riksa iwerakptapdxriku kltap.t'u (4) heru rvtsitd'karahat tirake.a rakuxratsa.kardhaku aru ttriwttsat (5) he hawa tstu ru.tiuts e'kaa tirakEca rakultd'ri (6) hawa tstu tvtsitd'karahat ku rihukstri ku rakuxratsd'kak kitapa.t' he tardxkatevrit (7) tri rawi.ukvku he tvtkataklcs ihe tdckis ruxrdiru sirexkurukdzhu kdixts'u rtxkuxresk" (1) Willow then one splits the twig then they scrape it. (2) And when one has scraped it then one holds sticks there where it sits upon them. (3) As she holds those sticks then there one would proceed to encircle it and when they are scraped as she holds the willow willow (4) then she starts it going round it takes a long time to keep taking them around then she takes it to the arriving-place. (5) And then again there she lays it down. Oh! it takes a long time to do it. (6) Besides again one takes it around. About ten times probably they would be circled willow she scrapes them. (7) Where it usually falls one must place against buckskin the reason is they bounce it up and down (e.) coiled gambling basket when they gambled. MAKING A COILED GAMBLING BASKET. (Free translation.) To make a gambling basket, split willow twigs and then scrape away the pith. When they are scraped, you take a twig and hold it in the form of a starting-knot. As you hold the foundation twig you begin to coil it around. And when the willow splints are scraped you proceed with the coiled sewing. It takes a long time to keep on coiling it round and round and to finish it to the top. Oh, how long it takes to make it! You keep coiling it around again and again. You probably make about ten circuits. You must pad it on the outside bottom with buckskin, because the basket is bounced up and down in gambling and it is likely to wear out there. 11 150 Publications, American Ethnological Society Vol. X VII 29. BOUNCING-STICKS. raktaxkttdwdtsaku (1) kskitiks tutakta ru wtterutstks6ktardru.ku (2) iwertxraktdriku raktaxkttawttsaku iwerahaktariku ti.taku pttku st.ku hawa hetakui pttku (3) triwe tirdtsats karttki sittxriku titdthurus (4) iwerakuwihdt tsapat he tri iwerakadrtku he tihaturaxkitawa (5) he lri tsapat ir.ku he triru tvtsia rakuhaktu'tsi.ka he iriwerahaktariku (6) he ira-ku tsapat iwerl'ru rakuhdktaruikaa' tirutd'ri rahdktarukada.hb he rihaktaxwa'ats he riwadku wetikaru rdxka.ts'u (7) heru rehdktaruika iwerahdktarika-a hawa heru riwa ku wetikaru (8) iwerakara'u heriwere-karu pttk sLttiha'kasparre'rTttt a hawd ihe herera'rer.ttt rdxka.ts'" (9) triwetikaru' rdxka-ts'8 triwerv tiwa-.k (10) hehd the irahaturdxwara heweti.xkaru (11) heru tiwdaku wettxrzkatdhat wertxkurikdtahat he ihe (12) he ti.ku rakuhakt6riku wettxrikatahat heru ri'tsia iarar.stt (13) tstu weti'ta tstu werutiztsia (1) Four it is the number of sticks it is said they used to use sticks. (2) When they held those sticks bouncing-sticks those sticks she has, right here two they were sitting also over there two. (3) That's when she strikes them upon stone they have it it is round. (4) While they were seated women where that rock is - several roads branch off. (5) Where woman that one - then she would proceed to pick up the sticks and the one that holds the sticks (6) - that woman she gives it to her to bounce the sticks. This she generally does the-sticks-bouncing - when they scatter - she would say now she has made them (won) face-downward. (7) Then she bounced the sticks as she bounces the sticks again then she would say now she has won. (8) Since she has won then she wins two the two sticks have fallen lying face-up and again - they fell there face-downward. (9) She is the one that won. face-downward that is what then she says. (10) And so those roads going when she has lost to her (11) then she says now she put her out when she has put her out (and so) (12)she sits to hold the sticks they now put her back (out) then they proceed equal. (13) Again now they do, and again directly they proceed to do it. BOUNCING-STICKS. (Free translation.) They would use four sticks. When they played, two of the sticks would be right here and two on the opposite side. They would bounce them upon a round rock that they had for the purpose. The women would sit about the rock. At the far edge of the rock the ground would be marked with several parallel lines running horizontally (for the scoring). The scorekeeper then picks up the Weltfish, Caddoan Texts 151 sticks and gives them to the player. After the player has bounced the sticks and they have fallen into their various positions, the scorekeeper would say, "Now she has gained one point (face downward)." After she has bounced the sticks again, the scorekeeper would say that she had won a second time as two of the sticks had fallen face up and the other two face downward, so that she again scored a point. When one of the players has advanced to the end of the score lines, they begin the play all over again. This they repeat over and over again. 30. THE STICKS FOR THE BOUNCING-STICK GAME. (1) sirakuhdpahaPt'_ pitkl a tihe sira-sa sirakuta'karu pdtk/u (2) siri-nrpitdtasd pttku wesdtid raxka'ts'u (3) ru riwa-ku raxka.ts'u s'rHtpiu triwetuta-rtst' sirahpag..t'u triwetixxkaru heru tiwaaku (4) wettxrlkataht trirahaturaxkttdwa'wi ariweri xrikatahat (1) Two sticks that are red two and another two that are lying two that are white two. (2) Two are lying face downward two, they two have become face-down. (3) Then she says, "face downward". Two that are facing when she is going to do it the two sticks that are red, she has won against her then she says, (4) "She has put her out." Where those roads are branching out when she is put out. THE STICKS FOR THE BOUNCING-STICK GAME. (Free translation.) There are two red sticks and two white. When two of them fall face downward, then a score of "face downward" is made and the scorekeeper would say, "Face downward". If, for instance, the two red sticks turn face downward again, then the player wins, for she has covered all the scoring lines. 31. MAKING A MAT. (4) rutirahirasa askisf t'" iwerakuha'sta'u asksisit'u (2) he trirru tihasta'rawu dskisit'zu werakqIhastarrawi weti1hasta ra herirusitiru istd t'u (3) sirakuru'ku tsapat pttku asiti'a sirakukstiiku istdt'u (4) rit tsaxriks pakuxtu istd'tu riweku kuxrixrara wdterurukstdriwdahtt tsaxriks pakuxtu ru...padkuxtu heriteru'rar'htt hkrterurdriwathit (5) rihuksu rikuxrerurukstdrwa'hit tsaxriks packuxt'u riwerutuitsiraru' (1) the first thing fibre string when one has made string fibre string (2) - that's when she hangs the strings fibre string when the strings are hung when the strings are hung up then they would begin to make a mat. (3) Two would be making it 11* 152 Publications, American Ethnological Society Vol. XVII women. Two there would be the two that had been making it the mat. (4) Very people ancient mat always probably they did have them they used to have them lying spread out on the ground (q.) people ancient a very long time ago they would have them spread out they would have them spread about. (5) Only those they had to spread about people ancient. That's all. MAKING A MAT. (Free translation.) One begins by making the fibre string. After the string has been made it is hung by winding it back and forth on a warping (weaving) frame.l When the warps are hung they begin to weave the mat. There would always be two women working on it together. In olden times the people always used these mats. They would have them spread on the ground. It was the only thing they had to spread on the ground in olden times. That's all of this story. 32. HOW TO MAKE A BELT, tuxpdhat (1) rakuritskura'rawi rakurdxpahdt'u rakuraetsackd ru rakurdxkatit'u rakuraxkirdre.utsu si huks atuxrara'ru sihuks (2) rakurttskuraxkatarihu'ru riwerdkuxra-rua sihuks heru tihacst'u tiraiku tihast'u (3) akvtihd6skate'hat werakuhdista'u he triruxrLtskurara'ruc heri tihdste'hats (1) When the fringes were hanging the ones that were red the ones that were white the ones that were black the ones that were green five they would number five. (2) When the yarns were wide when they numbered five, then she makes the belt this one she makes the belt. (3) It would always be so wide: when one made a belt the amount that the yarns number. Then she finishes the belt. 1 This frame was not quite horizontal in position; the further beam rested on piles which were taller than those of the near beam, so that the warps hung at a diagonal. The frame consisted simply of two horizontal beams placed the proper distance apart for the length of the finished mat; each beam rested on two forked sticks which were driven into the ground, the two at the head end being taller than those at the foot, so that the head beam lay higher up than the foot beam. The weaving proceeded from the bottom upward. Weltfish, Caddoan Texts 153 HOW TO MAKE A BELT. (Free translation.) First the warps are hung. There would be yarn of five colors in the warp: red, white, black, and green.l For a wide belt they use five colors. When the belt is woven, it would always be as wide as the original warps. 33. DRIED MEAT. td-kaskc (1) iwerekurariwitst here tatz-rit re'tsik' heru tatitd-kastu' kisa'ts'u (2) he sitlxkisatskcus ksad-ts'u atit-.kastu' atirihqu'h kisa-ts'u titd — kastu' (3) a ra.kapzkt'u riwe'ti' tiraskatskatasahu a ra.kapkt'u triteskatskatasa (4) a ra.kaptkt'u triwe'ti kltu k1sa-ts'u iwerutitsiranru kisa-ts'" (1) When they would bring them here then I pick up a knife then I make it sliced back-meat. (2)- They put the meat down back-meat one would slice it it would be big back-meat one slices it (3) and the back muscle that's what it is that which the sinew is lying against - back-muscle where the sinew lies against (4)- back-muscle that's what it is all back-meat. That's all about the back-meat. DRIED MEAT. (Free translation.) When they would arrive with the meat, I would get my knife and slash the back-meat.2 They would put down the meat of the back and one would make sliced meat of it. After it had been sliced it would be a very large piece of meat. Also on the back of the animal (under the back slice) there is a muscle on each side against which the sinew lies. This part and the back slice is all back-meat. That's all I have to tell about the back-meat. 1 Perhaps it was intended to include the natural colored weft. 2 The man who had killed the buffalo would butcher the animal and bring the portions home for the women to slice and dry. Back-meat was the long thick piece of flesh lying along each side of the backbone. A slash would be made first to the left of the backbone from neck to rump and then to the right. A slash would be made across the center of the strip of back-meat obliquely toward the left. This half of the back meat would be resting on the left hand as the right hand does the cutting. This slicing would be done so that the meat is not completely severed. After the first slash has been made as close to the left palm as possible (so that the meat is thin), the remaining flap of meat would be lifted and another oblique slash made into the flap to the left of the first slash. The remaining flap is again turned up to the left and another slash made in it, etc. so that the meat is spread out long and thin. 154 Publications, American Ethnological Society Vol. XVII 34. MAKING POTS FOR CARRYING WATER. (1) wdtuksuraxrise triaxrikspi'.ku urvtk' tsu.rakutdrltki'tsu hkri stterui kutskt (2) iwesLrexkure hats kutski heru tihukawwarlt karaktvtskat (3) iweraxkuhuka.warika he td4rihaks heru taru-.wa (4) weraxkuksihaksa heru taxrukdatakus he iwerihukd&tak heruz tdrihaks (5) triweke tsi triwerarihaksa riwetekirarda a h kakirakvtstdrasa (6) ti' uruxt'u Lrid'ti rihuksu atekirdra (1) There was a special place (q.) where they would be digging it (e.) mud, watery that is really sticky and they would make a bucket. (2) When they would finish it (e.) bucket then she puts it in in ashes. (3) When she would put it in (e.) and it is hardened then she takes it out. (4) When it would get hard (e.) then she sets it right against the bank and while it sets next to it then it is hardened. (5) But then when it hardens that's what they were carryng water (in). It is not to hang over. (6) It is mud. it would be what only they would bring water. MAKING POTS USED FOR CARRYING WATER. (Free translation.) There was a specially designated place where they dug mud that was very sticky. Of this they would make a pot. When they finished modelling the pot they would bury it in the ashes. Having put it in the ashes, it gets hard and she would take it out. After it has hardened she puts it close to the bank of the fireplace. There it gets very hard. They would use it to carry water in. It cannot be used for cookingl as it is of mud. They use it only for carrying water. VISION STORY. 35. THE STORY OF EAGLE-BOY.2 (1) tsu'at weLsurari'rau' ird tsti' hawd ita.xri rui iratsti axraruraprithu'u ita-xri (2) heru axriwa-ku tsumraki kuraru kare'rakstsia ird-ku pimraski trirararilkttsu wrdaku pirraski e kuruxrvtsia (3)heru (1) Daughter, when you write brother and sister. Oh! the brother he loves her (e.) the sister. (2) Then she said (e.), girl, anything, just he was not to do! that boy he is the one that is the oldest that boy he went ahead and did it! (3) Then 1 The cooking pot would be hung over the fire on a bracket, hence reference in the text to hanging over. 2 This story is similar to that recorded in "Traditions of the Skidi Pawnee", Memoirs of the American Folklore Society, vol. VIII, 1904, as the Eagle Boy, pp. 169-173. This version differs from it in that there are here Weltfish, Caddoan Texts 155 axriwadku it&-xri kura'ru kare-rakvtsia (4) Lriikixru-ta pi.raski iweirikcxru'.ta pi.raski ita xrz wittxre-tsarisa iwernretsarisaara ita.xri kixrerratstkstaa pi.raski (5) he p.raski he' axriratstkstda pi raski (6) e pi-raski axraat lri kuxraat pirraski kuxritatsikskapdakts trikuxru rtkutsk' tiraraxkdtasa kixru retaxkats (7) e ke tsi wekuzxritatstkskdpdckts (8) retaxklts axrrwd'ku (pi-raski a ita.xri) tsikstit IsLkd'sa'ra (9) e pi-raski wkaxrdcku wittxkuse he iaxra-ku hk rawitaka rdtsu kuaxr.'vt wekucwtutrusa'ru (10) hkaxra.ku heru axriwacku nawa tsA.at tsikstht stkdasa'ra (11) he iraWku tiaxrutasku axruxkiirru' heweaxrahtpa rikutski trririthu (12) rawttaka ratsu axru'ta tirawtxtawa wi axruxwirdxki ri crritd.ri werakutsatlstarnt (13) iaxradku pi-raski he ird'ku piraski rawLtaka.rdtsu he axru'td Lrirutaxwu rakutsatstartt rzkutski (14) he iaxraklc ita.xri iweaxruxre'tsis iwehirui axriu"' ira-tsti rikutski (15) iwkaxrawdtsad tsapat iratsti weti rikutski (16) he rawttaka'ratsu tirdaku pi-raski takara Lts triweaxru tdara he witiaxru rusa Lriwewttutacri axrawi'tsaa she said (e.) sister anything, just he was not to do! (4) That he did the boy as he did that boy sister he got scolded by her (q.) when she scolded him sister he became angry the boy. (5) And so boy he became angry (e.) the boy. (6) And the boy he went (e.) he went somewhere the boy he was blessed by something it must be a bird these lying up against (the heavens) it must be eagle. (7) And, I guess, he had already been blessed. (8) The eagle said (e.) (boy and sister) right you two must live! (9) And the boy then he was sitting (e.) he was sitting comfortably (q.) and there he was sitting and suddenly it seemed as if (e.) it is said he quivered (10) and he sat then he said (e.) now, Miss, right you two must live! (11) and as he sat there he sat this way: he was shaking (e.) and now he had feathers grown on him bird the way they always are. (12) Suddenly he did (e.) these wings wings they shook (e.) (quivered) they way they do when it is going to fly (13) as he sat there (e.) the boy and that boy suddenly he did (e.) the way they going-do when it is going to fly bird. (14) And that (e.) sister now she found that out (e.) just when he is (e.) her brother bird. (15) Just as she arrived (e.) woman her brother now he is a bird. (16) And suddenly this boy suddenly when he did that (e.) and he shook himself (e.) it is said he was in the act of of flying up (e.) when he flew (e.). two brothers and a sister involved, rather than only one brother and a sister. This version is also not explicit as to the cause of the sister's anger at her brother. In the Skidi version the two children are starving, and while the sister is out preparing the field for planting, the brother is enjoined not to disturb the seed corn which is hanging in the tipi. However, he disobeys his sister's instructions and eats up the seed corn while she is gone so that she has no seeds to plant. 156 Publications, American Ethnological Society Vol. X VII werexku.tsaa (17) hk itaxri weraaxrd'wari trihuksu triiwltiwdaku (18) heri axru-td tri ru'tahu rikutski ra-ku-tsad (19) e tsu'raki weraaxrd'wari iweruxre tsts iwe.rau' rikutski iratsti (20) e tsiriu he rawttakar.-tsu dxru'ta (21) rihuksu tri'wtt.'ta he axru-tsd triru.tahu triwekuwiti-ratwiat weru-tsaa iweru'ata tsiri karexrz'vt hk itaxri a irari wesiaxrakikat iweru'tsaa (22) rurahiri wdti-vt axrzuaxra (23) triru siwttia itaxri siaxrakikat (24) rui triwekuxruvxkatasa tri sirakitu&a trikixruxra'a rikutski ru iweru'uxkatasa ru tdsteerawa tri iramsa siaxrakikakspanrikt itaxri (25) he triwesiaxra wari wekusiwttu ra rant rikutski (26) e riru siaxrutsiratke a (27) iweaxru'tsaa ira-tsti ruwkwitewthurahats tinra'wa-hat ru.ri wesikuxru-a rnu atskat ri iwesiruvxkatawe're ttt iwe'axratkeara (28) he isiaxrakikat ira'tst a' siaxrvte' (29) triweisirunte' heru axriwauku ita-xri heru axriwa.kci tsapat heru axriwa ku ndwa tlki kirakukattsitsia (30) iweaxrdhe'sa iwesiaxradwari siwLtute'riku heriru axriwdaku tsapat nawa tiki kirdkuka-tsittsia (31) heriru axriwd'ku tsu'raki ndwa tlki kirdkukasird4kuwuittt (32) e pinraskn ruaxrikdI'sat hiruz axrekdta (17) And the sister she was just going about (e.) only that that he said (q.). (18) and then he did (e.) the way it always is bird when it flies. (19) and girl she was just going about (e.) when she learned that he is bird her brother. (20) And meanwhile suddenly he did it. (21) Just when he did that and he flew (e.) the way it always is it is said he was about so high when he flew as he was flying away yet it wasn't far (e.) and his sister and his brother now they two cried (e.) as he flew off. (22) Finally it is said he was far off he was flying about (e.). (23) There it is said they two remained living the sister they two were crying (e.). (24) There the one that's flying up next to the one that is joined with him the one that caused it bird there as he was flying up next to they two would come flying this way where that is lying those two standing-crying (e.) the sister. (25) And there when they two were flying about (e.) it is said they looked like real birds. (26) And right there night came upon them (e.) (27) as he flew off (e.). her brother he disappeared-flying (q.) the heavens right there they probably came flying there upward - when they two flew up against there as it became night (e.). (28) There they two were crying (e.) brother and they two stay all night (e.). (29) When they two stayed all night then she said (e.) the sister then she said (e.) woman then she said (e.) now, "Myboy! see if we (twoincl.) can do something!" (30) When it is tomorrow (e.!) when they two were flying around (e.) they two were looking at him (q.) then she said (e.) the woman, "Now my boy, see if we can do something!" (31) Then she said (e.) girl, "Now, fellow, see if you can kill something!" (32) And the boy he went into the woods (e.). There he came Weltfish, Caddoan Texts 5 157 pi~raski (33) wttitarust4 raxr~raxki 4weaxrawa-ku tsi-raki a&kqaa triwetg~rahe ttki (34) herU' 8iax~rilcaraxka'Ps1t tararu' 8iW~tt6tsia raru 8?iWttdkatu-rAwahtt he, ke-tsi iwe;8-iruta-ra iwe'8siru'tsi raxri'raxlci (35) hk ke-tsi is8iri~axra 8ikuxruxrae-rtt isira-ki tsapat pi-rasli heri atxrassa raxr~raxki (36) hkru axrutsia- tsi'-raki axruxruraxratci'wi'ha he witiaxrahaxkcsvts (37) heru ti-ta!k& dtsk~hiri 1tti"& axriraxpahaxr(& pat'u (38) hk siaxrqkqte-hakstsqwa 'raxruraxki (39) he~rn axriwa-ku tsi~raki iratsti, axruxrexku ka-sara-ktrika-at (40) wtw~c tsU raki triwttuxrard'txkut iweira-a he" 8,ru~a r-ktsA i inas tsuwraki itaxn witiwPlku (41) tri inratstc& riwi-ttt wnitiwa-ku triinatst4 ririw?*t h~rn` iratsti tniri'u heretuwtur',tkvkta he pinraski nit rea he`8irutuwrukvt (42) 6 s raxncwa rikutski pttku StW~t a triwe'staxra-tira trikitxritatsikskaspa-kt8 ri1kutski (43) iwesiaxnutihurtt8 -kiskutxkaWvttt iwesiaxna-wad' hk trisiaxnapsawa he'riwe-siaxrutuhurttskiskawi-tiku sk _twz t (44) iwe'siaxruwtana na-hiri nu siwtte-wari triru siri-sawa (45) he siaxr6&-uiuikvt tri-na-sa naxrurnaxki (46) qspats siaxnd-uni-kvt he tihe; atxna-s; tspat rnirittau xieskr axre~wiu-kvt tni* iaxra~sa' itaxri (47) tskard tri ira~sAx raxnu'raxkci up (e.) boy. (33) He was dragging (q.) deer. Then she said (e.) the girl, "Oh! that's fine, my boy." (34) Then they two tore the stomach (e.) merely they two did (q.): merely they two spread it out (q.) and so when they two did that when they two were laying it down deer, (35) and so those two flying around they two probably saw that one sitting with woman boy and there it lay (e.) the deer (36) then she did (e.) girl then she dug a ditch (e.) and she laid herself in the ditch (e.). (37) Then right here on the face all he painted her (e.) blood. (38) And they (2) were lying side by side (e.) the deer (and the girl). (39) Then she said (e.) girl her brother it means (e.) "Be very cautious!" (40) she said (q.) girl that's, what it means (q.) that lying there and when they two fly here birds where that one is lying girl his sister she said, (q.) (41) "Where I am lying if it sits down," she said (q.), "Where I am lying there if it alights if brother if it is he I am going to grab him!" And boy let him come immediately (!) and they two will catch him. (42) And they two came (e.) birds two they two were (q.) the one he is with (e.) the one th-at blessed him bird. (43) As they two began to descend (e.) as they two came (e.) where they two were lying (e.) there they were beginning to fly (e.) to alight. (44) As they did (e.) finally there they two flew (q.) -just where they two were lying. (45) And they two alighted (e-.) where it is lying deer. (46) Both they two alighted (e.) and other the one lying (e.) woman the one that is the sister they two did not alight (e.) where there she is lying (e.) sister. (47) Only where there it was lying deer and there they two alighted (e.) 158 Publications, American Ethnological Society Vol. XVII he' ri siaxrdwi'.kvt he ra-ru axrisa itaxri sikarawtte'wiuki t itaxri ir-.ra8sa (48) heru pi'raski kuxruhuriruvt irari trira-u iriaxruriwtts (49) hkaxruhurtriwata ruru wtiwa'ku ir&ari' trisikuxratkd.pa kts trirustLtikutsikse tiztaku (50) triwewitiwa ku ira-ri iwerawa ka trisikuxratkdppa kts he siaxru tsawa rziweaxrawaika pi'raski (51) rusiwtti.a karawiti vt (52) nawa iwe'axrasakurzisat he isti siaxru.ta (53) he karuriataha'ri trisiaxrua issirits8taikardhdaku sikuxr&wttska hawa Wstu sirakuwlukvt (54) heweaxrutastttt trimrutahu werakasakurisatac (54a) iwesiaxru.' weru siwitutsihuraxw'ihakut tri-ru tahu sirakuwi'tikstartt (55) nawa he tirakku pi'raski trikuxrtwiukvt itaxri tri rzrassa e triku'xruttd triri'tariusuku rakutcawitsat (56) iweru'ta-ra rawdtska'a atatcawtsat (57) he rihuksu riaxru.ta he ketsi rihuksi iwertxtdwttsat he axrvtka'stdrurukvt (58) ndwa he iaxrutu'irukvt wttutsiksawaxtsa'ri axra.witsahhu he weaxru'tadhvt (59) he tihe ra'ku weaxrusts&' tihe axra'ki iweaxru'tahvt hk axre'ruhu.rtriwaxrdaahu axrawttskad iratsti ra ku.tsaa (60) he axri'waiku pi'raski heru axriwa-ku tsu'at kuksuhurahat (61) tstz tati.ratsta rikure-hats tiwerikutats8kska'pa'ktsu (62) he kttu rikure'hats heru and merely she lay (e.) sister they two didn't alight (q.) sister where she lay. (48) Then the boy he was quick his brother the one that is one that is left (e.). (49) He jumped up hurriedly from his lying position (e.) then quickly he said (q.), "Brother we two are humble we (two) stayed here all night right here". (50) As he said that, it is said, the brother when he said "We two are humble," and they two flew (e.) as he said that (e.) boy. (51) There they two live (q.) it is not far (q.). (52) Now when the sun had gone down (e.) and again they two did (e.) (53) it wasn't very soon when they two flew (e.) they two are encircling them two there they two wanted also again they two to alight. (54) And now it began to be (e.) the way it always is when the sun goes down. (54a) As they (two) flew (e.) then they two were nearly touching the ground (q.) the way it is when they were going to alight. (55) Now this boy the one that alighted sister where there she is lying and he did that what they usually do to peck. (56) As he did that he wanted to peck it. (57) And just as he did that (e.) and so just as it pecked her she grabbed its legs (e.)! (58)Now she grabbed it there! (e.) it is said it tried to fly away (e.). She was holding it! (e.) (59) And this other one it flew (e.). This other one (e.) as she held him - it would pull her back and forth up from a lying position (e.) it wanted (e.) her brother to fly. (60) And he said (e.) the boy, then he said, "Miss, set me free! (61) Again I am coming, when he finishes me this one when he has blessed me (62) and all if he finishes me then I will come where here we (2 incl.) are living." Then he Weltfish, Caddoan Texts 159 ttir.a trittiratsi-raxra heiru axrwa'ku pi.raski (63) hawa sikaresutsz'tsiksu tiretpari hkwesfreskute.rtt Lri'kuxrdsaku.ruksta hkreti.ratsta (64) herui tteprapthat he ksetsi weriku.tatsikska.pa.kts rikutski trirutvtsira ru said (e.) the boy, (63) "Again worry! don't you two here I am living! now you two have seen me! Some day that will be I will come! (64) Then we (plur. incl.) will live together. And then, he has blessed me the bird." That is all. THE STORY OF EAGLE-BOY. (Free translation.) Now, Miss, you are going to write of a brother and a sister. Oh, how that brother loved his sister! One day the girl told him there was something he was not to do. (The boy was the older of the two brothers.) But the boy disobeyed his sister and did what she had cautioned him not to do, and so she scolded him for it. The boy resented the scolding so much that he wandered off somewhere by himself. The boy got a blessing from a bird, - one of those that flies high in the heavens, - probably an eagle. (I believe he had already received the blessing.) The eagle-boy said to his younger brother and his sister, "You must both live upright lives!" As the boy was sitting with them in the usual way, he suddenly seemed to quiver and then he addressed his sister telling her that she and the younger boy must be upright in their ways. As he was trembling in this way he was sprouting feathers like a bird. Then he flapped his wings (arms?) as if he were going to fly like a bird. Then the sister knew what had happened and just as she realized that his actions signified that he was becoming a bird, he flew away. The sister went about distractedly remembering how he had simply admonished them to be upright and had then become transformed into a bird. As the bird ascended the sister and the younger brother both cried bitterly. Meanwhile the bird-brother flew higher and higher finally joining the eagle that had given him the blessing. Then the two birds flew down to where the sister and brother were standing and crying toward something that lay there. As the two of them flew about they looked like real birds. Just then night came upon them and the birds flew off. Thus the brother disappeared into the heavens. They stayed there crying for their brother all night. The next morning the sister said, "Now, young man, let's see if we can do something about this! Try to kill some game!" The boy went to the woods and finally returned dragging a deer. Then the girl exclaimed, "That's fine, son!" Then they cut open the belly down the length and spread the carcass on the ground. The two birds, as they flew about, saw the girl and the boy below and the carcass of the deer. Then the girl 160 Publications, American Ethnological Society Vol. XVII dug a ditch and she lay in it. The boy smeared her face with blood and she lay in the ditch next to the deer.1 Then the girl warned her brother to be very careful so that they could catch the eagle. "The plan is that if our brother, the eagle, alights where I am lying, I will grab him." The boy was to come to her assistance and both would try to hold the bird. The two birds came, Eagle-boy and the bird that had blessed him. They both alighted where the deer lay, but avoided the girl as she lay there. The younger brother became excited and called out, "Brother, we are so miserable, we have stayed here all night." As the boy spoke those words, the birds flew off and remained flying about nearby. That night, they did the same things they had done before, but it was quite a while before the birds came circling about them. The birds wanted to alight again. It was after sundown when they swooped to the ground. The Eagle-boy alighted where the sister lay. The bird began to peck her. Just as he pecked her, the girl grabbed his legs. The bird tried in vain to fly away, but she held it fast. Meanwhile the other bird flew away. Eagle-boy made such an effort to fly away that he dragged the girl up with him off the ground. Then he said, "Set me free, I will come back home when he has finished blessing me. Don't worry about me any more. I am alive as you have seen. Some day I am coming home and we will all be together again. And I will have received a blessing from the bird." That is all. 1 The boy was probably hidden in the brush right nearby. III. TEXTS BY FANNY CHAPMAN kitkahaxki' Band, tsd6karikus.riku Woman-she-has-a-fine-home. TALES 36. THE STORY OF THE TWO BOYS WITH THE HALF-SHAVED HEADS. raitusitsaxriks (1) pi'td wtt.ku tsapat hkru axrvtsia hewUtiaxruxru p.raski (2) hawa tsti asku wltiaxruxru p;.raski (3) iwesir4ruxku he iwesirerasaha.tu (4) heru ku raru sitaxwa isiradwari iwesikakarai-t" tri s1kuxritatsiksk'pda'kts aiki tisira'ku he sikutiwa'ruksti pi.raski (5) he isira1ku he ihuks sttd&rupsa (6) pakskatakaaks ri weslwdtesa'" (7) heru axriwdtsk.t dwaxkisa'a (8) ti-taku ru kUtaat ta'ku kararakura'i.tawi (9) nawa ru wera-rat kuxriit axrdat" (10) wttihakta.ruhat he axratawiraat e hiru ra axrehhaturaerua (11) tri axrutsiksahu axruksitura'rawi.suku iwera'ta heriwekuxraratkse' heru axri'tsaxkaat (12) iweaxretsaxka'ta heta axrakitapa-tu' (13) heriaxrakauikvt he hiru axre ka hkriaxrextatd'ure'rtt ph.raski (14) aki kutzkamwihat rtxkuka.pa.kts (15) tsusttt heru axriwaku kdwtLta kkstewa-ta kit.te'rt (16) heru riat ka wtta axrawa'ku tirertt (17) heru axriwd^ku tsusttt (18) t4kti's E'kaa taxrak4dpakts rZ.r'hee' returrua (1) Man is living with woman then it happens (e.) she made for herself (e.) a boy (2) again another one she made for herself (e.) a boy. (3) Now she has those two (sitting) (e.) and while those two were growing up (e.) (4) then it is said aimlessly they two go (e.) those two roving. Now those two do not know that by which they two were blessed thus these two (sitting) they two are wonderful boys (5) and those two (sitting) half they two have hair. (6) "Half-Head" it is said that is what they are called. (7) Then he thinks, (e.) the youngest, (8) "Right here I'll go! anyone not to know." (9) Now there now to a certain place he goes (e.) it is far where he went (e.) (10) it is said trees extend along a stream and he goes down (e.) and there at a certain place a road extends toward him (e.) (11) that is the way it always was as they used to camp (e.) there as he went when night came then he went through the village (e.) (12) as he went through the camp there are willows along this side (south) (13) he goes through them (e.) and there is a tent (e.) and there he stops outside (e.) the boy. (14) And inside they live they that are poor. (15) Old woman then she says (e.), "Youngest, you look about! someone seems to be there (standing)." (16) Then he goes, the youngest, he says (e.) "Here he is (standing)." (17) Then said (e.) the old woman, (18) "Sir, my! we are poor. Right over there is the camp; 162 Publications, American Ethnological Society Vol. XVII rihe'e tirasku'ta (19) heru axriwd'ku pi'raski atjka titaku' rireti.ra (20) heru axriwa-ku tsusttt ndwa siksucka' (21) heru axre-huka' pi-raski axrawi'ttt (22) heru axriwaikc the tsusttt tiki titaku he era ku kaklxre (23) kuir'ruhu'u ti'ti-ri ruraskutd tstu kuseriwarit (24) heru axriwacku tsustit irikakdxradkvt he rahuri.tat tuhurukdahu td'rutsius wekarexrirake'" he rahu-ka (25) heru axrZwa-ku td'ruttsius stwttasi'wartkstd apat hkru axriwadku pi-raski kakatawusu-ku (26) hkru axriat tstu t'ru'tsius (27) hern axriwaiku pi-takttaw'" u kakiwLtska kardwtte.wusi,.ku hkru axriwa'ku rAsuksat tstu (28) triweaxrahiukat he stit axriwa'ku (29) apat tiwd-ku s8raskuwarika heru axriwaiku pi.raski kakatawu'si.'ku hetsi- atipat nawa rahetsd kactsiri.wartt hkru axriat ta'ruttsius tstu (30) dxrawa'ku wetiwakku rahe'sa siraskuwarika (31) heru axriwaku pitakttawi'u hawd ipakti ruksatsikstduxke'a wishe'e siratku.wara rahesd6 sikustiwartt (32) iwerahe.sa he weaxruhuruka-hu ta'ruttsius (33) triwe'axrawttska wisskltsu. a.tsiri'warika (34) wttuks axriksaktdra'xra raktaxka'wariku (35) ke.karuvs heru axriat triwe tiwthaxkadzsat hiru axre-rtt pi.ta (36) tri.striwarikstartt (37) tittaku wtad'ru'raruhat tsaxriks it is there you should go." (19) Then said the boy, "Grandma, here is where I have come!" (20) Then said the old woman, "Well, come in!" (21) Then he came in (e.) the boy; he sat down (e.). (22) Then said (e.) - old woman, "Son, here that one (sitting) he is bad. (23) Would it were so today that you would go there back. He will beat you (at a game)." (24) Then said (e.) the old lady, "We are not that kind. And all the time he is always coming here, the attendant. It will not be long when he will come in." (25) Then said (e.) the attendant, "You are going to play the hoop and spear game with your grandpa." Then said (e.) the boy, "I don't play the spear game." (26) Then he went (e.) back, the attendant. (27) Then he said (e.) (to) Leading-Man, "He doesn't want to; he doesn't play the spear game." Then he said, "Go there! again." (28) There then he went inside (e.), and again he said, (29) "Your grandpa says for you to play the spear game with him." Then said (e.) the boy, "I don't play the spear game. Nevertheless, my grandfather, now tomorrow we (2 incl.). will play the spear game together." Then he went, the attendant, back. (30) He said, "Now he says tomorrow you two are to play the spear game." (31) Then said (e.) Leading-Man, "So long his grandfather he keeps him waiting! Hurry, that we may play the spear game! tomorrow we two will spear (aim)." (32) The next day he kept coming in (e.) the attendant. (33) Now he wanted (e.) quickly that they might spear. (34) It is said it was sticks that they carried (e.) spears. (35) Early then he went (e.) down to the spear grounds there stood (e.) a man. (36) It is the one he is going to spear with. (37) Right here Weltfish, Caddoan Texts 163 pi-taktt4'w.'tu (38) tittakii raxr4rrura'ruhat pakskataka'aks (39) herib sixre wusw'ttt he weaxrawa'ku pi-taktM'wi'u tskukawuwtika tiru-tasu-hat (40) hawa ti-takit ttakawigtika (41) trire'kawi tzika he rikspakia-hu wetiaukawirat (42) he iwe.raa-kawirata he kiti, axrararrurahatststa esixra'wu he irutasuhat ktti axrtxkawu'ttt (43) heru axrziw4ku pakskatakdb"aks ndwa atipat nzwa kitu wetaskukawutttt heIru axriwihkxkawi-tdt (44) heru axriwaiku pi'taktta'wi'u tiwe'rata'wirata hawa ra'su hawa tz.wttiraskukdwz'ttt heru axrw&.ku pi'raski rikakutd.hu he witiatkawi'tiku (45) heru axnwakku pitaktta'wi'u tskara kerstariwariksta tsaxriks (46) heru axriwa-ku pivraski n4wa tsihi.wa (47) nawa heru sixre wusitLt (48) iwesixrawu herui ra'hiri trikixrutachu tri-rawiriwu (49) hert ra-hiri herirawirat arisiLt pi.raski (50) nawa Lriwerutire'wirat ruwri.')u ari'stt pz.raski (51) iweri.rawirata kltu tiru.tasu'hat (52) nawa ru wera'ra.rat tihe ru'tasu'hat ktit wesirerakawu'tdt (53) e tsiruz axracku pakskatakd'aks axrawthaxkaku (54) ratkat rusiwttirz.kuwutt (55) heru axriat pi'taktta'wi'u trira-sa pi'raski (56) ktti axrapakstiuwa axrapaxriksukat (57) heru axripakstat ri.axrakarzku (58) heru axripaksta 'u. katawu (59) aki- trikvtu-t2'ri aki tsaxriks his side, it is said (north) the people Leading-Man. (38) Right here is where his side is (south) Half-Head. (39) Then they began to spear. He had said, (e.) Leading-Man, "If you kill them for me (if you win) these on this side (40) then again, over here if I defeat you." (41) Whoever wins they used to say, he has taken their souls. (42) And when he had won then all they will die (e.) (disappear) and they were spearing and those on his side all he lost to him (e.). (43) Then said (e.) HalfHead, "Well grandpa, now all you have won from me." Then he bets himself (e.) (he sits down upon the game-ground). (44) Then said (e.) Leading-Man, "Since I defeated you, also you also you should bet yourself." Then said (e.) the boy, that's not usually the way it is to bet myself. (45) Then said (e.) Leading-Man, only do you then expect only the rest to be played for?! people. (46) Then said (e.) the boy, "Now let's go!" (47) Now then they began spearing. (48) Then they were spearing then finally this is the way it is the one that's winning (49) then finally he wins you himself the boy. (50) Now that's when he won him when it is he himself the boy. (51) When he lost all those on his side (those sitting along there) (52) now there they have gone (he took them?) the other side of people. All they killed them. (53) And yet he stayed (sitting) Half-Head he was the object of the bet (sat upon the game ground) (e.) (54) Next they killed him. (55) Then he went (e.) Leading-Man where he lay the boy (56) all he took his head off (e.) he cut his neck off (e.) (57) Then he took the head (e.) where his home was (e.) (58) Then he hung 164 Publications, American Ethnological Society Vol. XVII kutikaw'ittlku (60) iraka wi takE. axrvtpaksasuihat tsaxriks axrapakstatsawgawi hke trwere tt tsaxriks paksu (61) herui Ltrwe-axraa p'.raski (62) iwe raru axrirahurahats axrawihurahats rarariktLsu (63) he rahuri'tat te'raspe (64) he piraski ruaxriwa1ku Lritiwttska (65) trikuxraat karexrutsirehdrahuT" nawa hkkuruxrvtsia pi.raski triiktxru'vt kuxrawa-ruksti (66) kuxrawttska tuhurahuras piraski tri'kuxrdasat iweraxwa-hat pi'raski (67) axra suxruras hiru axrexru'u (68) heru ru axriat ru triweaxrahurrA irdari (69) ru.triaxraata rutriaxra'at rui axrextatazisat tri Irarzi axraure'rtt (70) heri axraure-rnt tri irdckdwi (71) _riwktihi' axraka'wi tsiusttt axrakapp&.ktsu (72) heru axriwadku tsustLt kkste'wa'ta kdc-wta heru axrireewata heru axrertt (73) heru axrizwa'ku atzka tirertt pi raski Lriktutuuti taku riksku p?.raski taku riaksptsd (74) axriwalku atika k/rakdrawatac' (75) heru axriwaiku tsusttt tdktis ruirihe retu-rua (76) taxrakalpaikls tiraxrapdhat (77) axriwdku pi'raski atika herire-ti'ra ti'taku (78) axriwd'ku tsusttt nawa siksuika' (79) heru axrehu/ka heru axriwi.ttt (80) heru axriwadku tsustlt ttki tahe retumrua hk ketsi the head on the wall (west?) (e.). (59) Thus that's what he usually does thus people he was killing them. (60) There at his home someone's heads were strung along (e.) human heads that were hanging (e.). They are the ones people's heads. (61) Then since he came there (e.) boy (62) since then simply too long a time had elapsed (e.) since he disappeared (e.) the oldest one (63) always he searched. (64) And the boy he said (e.) that's what he wants (65) where he went he wasn't prepared. Then he did thus: the boy, he possessed something something that is wonderful. (66) He thought, "I will find out the boy where he went when he went about (e.) the boy." (67) He found his track (e.) there were his tracks (e.) (68) then there he went (e.) there where his tracks were pointed his brother (69) where he had gone (e.) then he went (e.) right to the outside edge of the dwelling (e.) he went where his brother had stopped (e.) (70) there he stopped (e.) where she lives (71) that's the place where she lives the old woman the poor one (e.). (72) Then she said (e.) the old woman, "Look about, youngest one," Then he looked about (e.) then he stopped (e.) (73) then he said (e.), "My grandmother, here is (stands) the boy. He looks like someone that was here a boy someone that came here." (74) He said (e.), "Grandmother, he must have arisen." (75) Then she said (e.) the old woman, "My boy, right there is the camp. (76) We are poor we who are living here (e.) (sitting)." (77) Then said (e.) the boy, "Grandmother, here I have come right here!" (78) Said (e.) the old woman, "Well, then, come in!" (79) Then he came in (e.) then he sat down (e.). (80) Then said (e.) the old woman, "Son, over there is a camp. But I am going to say, son, there is one (sitting) Weltfish, Caddoan Texts 165 retpa'kasta tlki tirdcku tsaxriks kakitxre tsaxriks (81) wekarexrira.kE*a he rahu'ka t&'ru tsius Lri1kura.'u ha- rexrakdcpadkts he tuhurukd. - hu (82) kara wtta'ra'ke'a he axrbdhuika (83) heru axriwa'ku dri' rakti.ki ttxrasixwttsa' (84) axrawdaku pi-raski dahu' (85) heru axruwtsd' (86) r'uwera'rat ru tri irac.k p~ita krararuxre-ra (87) werehu'kat kura'u t&'rustsius weraxwalku td'ruwtsius (88) pi'takdtd'wziu tirekdcku p'.raski (89) kird ira-ri sikaruksa irapakstawi axri'wdku tri'sikusipakskitawi (90) heru axriwa'ku pi taktawi'u sikkskuxra.karuru' axriwadku axruxrexku td'ruttsius rusittsiktsirasa'a tihdkawaxtsstst (91) heru axriat hkru axriwa-ku tatu tAri'a pakskatak4'aks (92) heru axriwaiku ndwa heru siaxriwa (93) he weaxrarai'ta irdata pi'raski (94) axrawa'ku tsusttt kare'siwa-waa rakaruzra'u (95) ti'ktsta rihukawirahat tsaxriks pakskira-ra (96) a rieki pahuks he ri-ktsta dtkahahru' (97) a rikistartt rawaritkutsu' hk tri'ktsta d.ru (98) nawa heru ri'at p.raski d axrahiukat ri raikc4wi pitaktt&'wi'u (99) ndwa rakti'ki nawa siksa he taks4 tspatlt (100) heru axrutsid- tsapat a axrira'ru a axrixru'tsu (101) heru axriwadku pi-raski kusikvtsikstarat tatkdbwakt't werirake.ru hk dta kawaats (102) td'ru tsius heru axrirarat tsustit triradkaku (103) tsustlt person no good person. (81) It won't be long (e.) and he comes in the attendant the one that is his. You see, we are poor (e.) and he is always coming in." (82) It wasn't long, (q.) and he came in (e.) (83) Then he said (e.), "Well, grandson, so you have really come here!" (84) Then said (e.) the boy, "Yes." (85) Then he arose. (86) There he went there where that (sitting) man the one that is no good. (87) He went inside his attendant. Then said (e.) the attendant, (88) "Leading-Man he's in here, (sitting inside) the boy." (89) "See if brothers could they have been?! that head hanging." He said (e.), "They will be the best skulls." (90) Then said (e.) Leading-Man, "Cook a meal for us two!" He said (e.) meaning, the attendant go bring him in he is going to eat. (91) Then he went (e.) then he said (e.), "I came for you, Half-Head." (92) Then he answered, (e.), "All right." Then they (2) went. (93) And he knew (e.) where he was going the boy. (94) Said (e.) the old woman, "Don't eat if he feasts you. (95) They will be if he stirs it about (cook mush) human brains. (96) And if they are pumpkins they will be ears. (97) And if they happen to be big corn (hominy) and they will be teeth." (98) And so then he went the boy and he went in (e.) wherehe lived Leading-Man. (99)"Greetings, grandson, hello come in and right here sit down!" (100) Then she did thus: (e.) the woman (wife) - she gave them to him (e.) - she set them down for him (e.) (101) then he said (e.) the boy, "Go take them over there for me! I have enough a little later on I will eat!" (102) The attendant then hetook themrto her(e.) 12 166 Publications, American Ethnological Society Vol. XVII ruaxrirarawartt (104) he ke8tsi ruru axriwa-ku pi'taklt'wiu raktziki tatttska tstxkuwawriku (105) heru axriwd-ku pi'raski (106) atipat kakatawuisu'ku (107) hketsta'a karaaxri htsihtt axrawttska awtstri-wdrika dtsiirawu (108) he axrzwaku pi-raski atipatkakatawuisu'cku (109) httsa'a axrawa'ku ipakti hawd triruksatsikstauxtdari (110) he axriwaiku pi-raski ndwa atipat nawa wetatstri.wartksta (111) atipat ti-tiri ttku.wie'ka rahe'sa ke'karvus hk katstriwwart (112) heru axrzwa-ku piitakita'w'u (113) hawd triruksatsikstaduxkea ipakti (114) axriwadku pi-raski e retttska rahe'sa axriwdaku pi-takda'wi'u nawa (115) heru axrzat pi-raski rub ri tsustlt axraIkarikaku rtxkacpa.ktsu (116) axrahu'kat prraski (117) heru axriwa'ku atzka karesirdkd'wihat ke-karvus he axrawatstti.ku tsusttt (118) piraski ruaxnikawI.ttt (119) tri weti rnhk axrawa.rUiksti.'u (120) kttu. witikuxruxtirehariwartt rdrawa-rukstzt'u iraratsawi tsuuxrk-reppi'ru (121) raktdwtskaru wtitha kukitasad (122) heru axriwa-ku pi raski atika tittaku ri rasta kaka'wi kesuxke hdre rnt (123) ke'karvus karesirapihat atlka tittakq ku.kararikskaold woman where she lived. (103) The old woman directly she threw them away. (104) And so thereupon said (e.) Leadingman, "Grandson, I want us (2 incl.) to spear." (105) Then said (e.) the boy, (106) "Grandfather, I don't spear." (107) Anyhow he was determined (e.) he wanted (e.) to spear with him for them to play the spear game. (108) And said (e.) the boy, "Grandfather, Idon'tspear." (109)Nevertheless, said (e.) his grandfather, "Again let him not be made to feel angry". (110) Then said (e.) the boy, "All right grandfather, now we (2 incl.) will play. (111) Grandfather, today I am tired, tomorrow early - we (2incl.) willplay." (112) Then said (e.) Leading-Man, (113) "Again let him not be kept waiting, his grandfather." (114) Said (ev.) the boy, "I want to tomorrow. Said (e.) Leading-Man, "All right." (115) Then he went (e.) the boy, there where the old woman where she had her dwelling in the timber (e.) the ones that are poor. (116) He went in (e.) the boy. (117) Then he said (e.) "Grandmother, don't stay in here early." Then she went out (e.) the old woman. (118) The boy he bet himself (e.) (sat down upon). (119) That's the one that one he who is wonderful (e.). (120) Entirely he had prepared himself the way that is wonderful those hanging sacred bundles, (121) pipe it is said a stick lay upon it.1 (122) Then said (e.) the boy, "Grandmother, right here where your (plur.) dwelling is fix the room up! (123) Early 1The following excerpt was originally given after p. 162 no. 31 and when the text was read back was seen to be incorrectly included there. I have therefore included it here before resuming the continuity of the text as given. Weltfish, Caddoan Texts 167 wuZtizkn taraha (124) axrawd'ku tsustit d&hu tikskawq.ttkcu trirakiwlktaxkA tr'ru.ttrate.hat rerdtrilta trirakiwiktaxku (125) k.kcarvus herm kuwekuxrawu tsi8sttt (126) he iraka'.wi tri irakd-ku pi.raski (127) hk weruxklha-re he hirM axre-riratsa tsuvxrkrepi.ru (128) he hiri axriha katasd rakta'wtsk&aru heru axrihaktu.wa heru axriraxkawarit (129) heru axrat (130) rii'we'tiat tr`rreara'rua he tiwere.hdkta raktawLsk ru.1 (131) heMr axrhaktu.wa (132) heru axrnraxkawartt (133) her' weaxrawa'ku pi.raski tsustlt ti.taki kuckare'rd.ruhat heru axriwaku tsusttt ti'rird-ruat (134) hkru axriat pi.raski triru rirdtse.hat (135) eri axraur.rdt (136) iwera-riki hetiriru. axrvtsia raktawtskalra tri'rera'ruhat triwdtutaktwui"u (137) rakta-wtska'ri iweraha-ktd'riki heri ruaxnwa'ku heru axriwa-ku pi-raski atias tdattska siraskuku.tatsikska.pa.ktsu (138) tritira tirghaktsa rakta'wtskamru tiratuxrakdktaa raskurakt4-wisa (139) Lstu axrawdku tarura'ktta twe.rkuwdtta-ra (140) rutirakktta ratttska raskuraktd'wts" (141) rihuksA in the morning don't you (plur.) be here! Grandmother, here haven't they killed any of them? buffalo." (124) Said (e.) the old woman, "Yes, they were killing them where the sand hills.are (sitting) right there is the end of it that are strewn along there where the sand hills are (sitting). (125) Early then they probably went the old woman. (126) At home where that one his sitting inside boy (127) and the room is prepared and there he had things hanging up (e.) secret bundle. (128) And there there was a stick lying against (e.) (the side) pipe. Then he took the pipe off (e.) then he filled it (e.) (129) then he went (e.) (130) he goes there where the bones are strewn and he took the stick pipe.' (131) Then he took the stick off (e.) (132) then he filled it (e.) (put them in) (133) then said (e.) the boy, "Old woman, here are there any strewn along?" Then she answered, (e.) the old woman, "They are strewn along here." (134) Then he went (e.) the boy right where where the line of the bones is. (135) There he stopped (e.) (136) While he was standing there thereupon he did thus: (e.) pipe where they are strewn where he was facing that way holding the pipe (q.). (137) pipe as he held the pipe, standing there then he said (e.) (sang). then said (ev.) (sang) the boy, "My fathers, I want you (plur.) to have pity on me. (138) That's why this stick (here lying) pipe I brought here this stick for you (plur.) that you (plur.) may smoke." (139) Again he said (e.), "The reason why I have become so lonesome (140) this is why what I want for you (plur.) to smoke." (141) Just as he said that (q.) then those strewn End of the first version of this incident. 12* 168 Publications, American Ethnological Society Vol. XVII triwitiwd.ku he i-axre-rd'ru.ta (142) he axraraxkatakaksa' hk axra.raxwa-ta kitu (143) rdwttu rttkdxtsa (144) heru axrutse suhaksLttt kiwi-ku tdraha kttu artckts kitt. axra raxwa-ta (145) hkru axrtwa'ku trikuxrakltawi' (146) kiwi ku wttirihu'u (147) heru axriwa-ku tlki n4wa sukspdaku trikuxruvt tiwe raxraktd.wLsa (148) heru axriwa'ku pi-raski e triru'vt tritdtitska siraskukutatsikska pd'ktsu (149) tire.tat he ira'ri szkuxrik&xkuwuttt (150) dru axriwa-ku ira riki kiwi lku tlki tatiraktdt..ta tsaxriks tikawu'itiku (151) heru axriwalk4 kiwz.ku tritdtukst" hkru axriwa.ku kiwi.ku nawa tirasuxrakasawd hat (152) nawa siksd tri-kuxrasttska rastxkuruxrawi.at" (153) he tz.taku he axruhuirttspa'ta pdakls wituxre (154) he hawd axruhurltspa.ta taraha kipir.ru heru axriwa ku hawd Lrita tuksta (155) hawd pa'kts triaxrawaka" lritdatuksta (156) heru axrvtszit pakts (157) he witiaxre riwirdtriwi.ttt (158) rdwttu'rttkaxtsa (159) he axra.wa.ta') he heirU axrdxraktsa (160) he irahaktsa he triwe rehadat kstttsawikatus (161) i- hiri raxtsa he wera'wa-ta padkts (162) heru redI kiwicku he wttixrawirau kvt hawd wttixreriwirdriwz'ttt rdwttu rttkaxtsa (163) he axrawwa'ta hkru axrdxraktsa tri hawd kstatsawi katus (164) heru about (e.) (142) then they grunted (e.) and they got up from a lying position (e.) all. (143) The dust flew. (144) Then they began to line up (e.) bison buffalo including calves all they got up (e.). (145) Then said (e.) the one that is leader, (146) bison he is large, (q.) (147) then he said (e.), "Son, greetings. Tell why it is that we (plur. excl.) have smoked here." (148) Then said (e.) the boy "- that's the way it is that's what I want for you (plur.) to have pity on me. (149) This camp - my brother they killed him." (150) And then said (e.) that one (standing) bison, "Son, we (plur. excl.) know people he kills them." (151) Then said (e.) the bison, I am going to be the one." Then said (e.) the bison, "Greetings, you (plur.) scattered about here (152) now come whoever wants to help him." (153) And here then there came out from among (e.) a young bison he was well-built (q.). (154) Then another he came out from among them (e.) female buffalo young, and it said (e.) also, "I will be the one." (155) Again young bison that is what he said (e.), "I will be the one." (156) Then he did thus (e.): the young bison, (157) - he rolled himself around (e.) (158) there was dust that flew about (159) then he got up (e.) and there a stick lay (e.). (160) And that stick (lying) - that's the stick game-spear. (161) and there the stick (lying) - when it got up the young bison. (162) Then came the mature bison and he threw himself down also he rolled himself around. There was dust that flew about. (163) Then he got up (e.) then there was a stick (lying) (e.) there again a game spear. (164) Then said (e.) the Weltfish, Caddoan Texts 169 axriwdaku kiwi ku trikusikvtsira' a pd.kts he axrawdaku pi'raski trikasku.tsira'a u'kaa wtuxrdktiwa (165) heru axre'a taraha (166) he wtttxreriwtrcriwi'wttt axra-wdta hiru axraxku tauwirus (167) ktrtks witak ttaku t ru.wtti kirare uasttt (168) heru axriwa-ku tihe'6 ra'riki pdakLs (169) axriwd'ku'kaskuitsira' pi'raski (170) heru axriwa'ku taraha ka sira ptrihuru' tikspgkiahu kawariks wksire.wu (171) hawd axriwacku hawd tstapkrzhuru' kIrtks (172) irataklu tritiukvt he werera'i-ta irahdktuitsi ruriwesLte'ruxriraw pita kararuxre'ra (173) heru axriwa'ku kiwiikuts'u rtr'axrarihiu ru tiwdcku trikusikitsira' (174) hk axrawa-ku e- ri'kuxrak'crtksta kttu (175) welsawirat" herikuxrake'rtksta (176) heru axrwcidku pdakts ti-tsakta'rata heru tsihaktatsdwu ulkatat (177) heru axriwa-ku pd'kts (178) wesitssawu he kitu wesira wirat irasiri'tasuhat heru axriwacku pd-kts he tsuxra-kawiriwis he tsuxra kaptt (179) heru Lsiwaku ndtwa attpat wetikuruxruwhu'ra heru axriwakuI kurahus rakltiki kaki triraskutdara tsaxriks wetastariwartt (180) e rdasu hawa re' aritsit wttiraskukcdwiZttt (181) heru axriwa-ku pi-raski e atipat tsikspartt Lstu (182) he kItzU weaxraraxwaats axrixraktdraspe kstatsawiIkatus (183) a raru bison, "He will use me." and the young bison then said (e.), "Boy,' you must use me." Oh, they were fine sticks (q.). (165) Then came (e.) the female buffalo. (166) and she rolled herself around she got up (e.). There there was sitting (e.) hoop, game wheel. (167) Bead there was on it (q.) here it was very green. (q.) (168) Then said (e.) this other one standing young bison, (169) he said (e.), "Use me, boy." (170) Then said (e.) female buffalo, "You must value it high." They used to say, "Score in wheel game when spear touches bead when they are playing. (171) Again she said (e.) "Again value it the bead (172) right here when it touches. And they know those sticks (lying) they will be the cause man the one that is no good. (173) Then said (e.) the great bison, he is the one that is the largest, he said, "He must use me." (174) Then he said (e.) "- he is going to see us (plur.) all. (175) When you win him then he will see us (plur.)." (176) Then said (e.) the young bison, "If you take these sticks then hang the sticks west." (177) Then said(e.) the young bison, (178) "When you are spearing with him and all when he wins your side," then said (e.) the young bison, "- you must cross his stick and break his stick. (179) Then you must say, 'Now, grandfather, I am lucky."' Then said (e.) the old man, "Grandson you can't do that, people you have lost them (180) and you again you should yourself you should bet yourself." (181)Then said (e.) the boy, "- Grandfather, let's spear (dual incl.) again." (182) And all they had gone off (e.) they were looking for sticks (e.) game spears, (183) and just merely they would come back (e.). Since he was very anxious (e.) the old man 170 Publications, American Ethnological Society Vol. XVII teraxwttsa iwe'axrukiraru'ru kurahis atsi'rawu (184) heru axriwdaku kirahus rakti.ki riru-tasstsi'u kurastxkuruxrdktu'tsi (185) axriwdaku pi'raski atipat kakatkttaw'.rts (186) axriwdjku kuraqhus rakti.ki wetasu'ta (187) heru axriwaku pi.raski ndwa atipat ri.taku. ke-rat tritkdaku (188) tikaki raru tihackdktaruts (189) piraski kukuxrahaktd' (189a) heru axriat trikura'u tdru4tsius pittakttdwi" u (189b) trAkuaxrd'u hAku axriat tcarutsius heru axrvtsia dxrahi-kata (190) rurihi rd karawiti wltsat tri axrahdktaitsi (191) he axraraxkatakaksa' rdwtturttkaxtsa (192) he axrakuksta'kvt ru a axrawttsat tstit pihaxkat (193) heru axr'wa.ku t4ru-tsius kuka-k1haktu'ts (194) heru axrits4risa pi'takLtdw'u (195) axrarettsarnsa ri taruwtsius kura''u (196) hawa tstu' ru axriat su-huri tsiru witiat hkta we raru axrutse8sitz'ku irackawil axraraxkatakaksahu kiwuku a tdraha (197) haw& tstu axrakuksta'kvt (198) tstu rzu a-axrakukspttsat (199) heru taxwa.-ki tdrutsius wewttitira wltsat (200) heru taxwaiku tdruwtsius kuka'kihaktuts (201) heru tarttsar4sd pitakltdwi'u (202) heru axriwdaku pi.raski axruxrexki ku1ra''u tdru.tsius ru kb.sat rutihalkdtaruts ruke'.stxraktara' (203) hkru axriat raru witihi kat kukarawtiz.tsia raru wttihaktatsarikvt ru axrihaktariwihaxkda'ssat for us two to spear, (184) then said (e.) the old man, "Grandson, you seem like you have some sticks (lying)." (185) Said (e.) the boy, "Grandfather, I don't gamble." (186) Said (e.) the old man, "Grandson, you have done it." (187) Then said (e.) the boy, "Now, grandfather, someone let him go where I stay (sit inside). (188) Right here just the sticks are lying against (the wall)." (189) Boy probably they were his sticks. (189a) Then he went (e.) the one that is his attendant LeadingMan, (189b) the one that is his (e.). Then he went (e.) the attendant, then he did (e.) he went in (e.) (190) further along he hadn't arrived (q.) where those sticks lay (e.) (191) and they grunted (e.) there was dust flying. (192) Then he ran away (e.) there and he arrived (e.) back to the game grounds. (193) Then said (e.) the attendant, "There are no sticks." (194) Then he got angry (e.) Leading-Man, (195) he was venting his anger at him (e.) attendant his. (196) Again back there he went (e.) on this side yet he goes (q.) over there now just it began to be happening (e.) that house they were grunting (e.) bisons and female buffaloes. (197) Again back he fled (e.) (198) again there he ran all the way back. (199) Then he would say (e.) the attendant, "Now he has gone the limit of his power." (200) Then said (e.) the attendant, "There are no sticks." (201) Then he would get angry (e.) Leading-Man. (202) Then said (e.) the boy, he meant his attendant, "There you must go they are lying in back; go bring those sticks!" (203) Then he went (e.) directly he went in. (q.) They didn't do anything (q.) just Weltfish, Caddoan Texts 171 (204) heru axrzwa'ku pi.takttduwzu kd riwetuxrdktiwa (205) Itr.kuaxr6dha-cku kiwi.ku heriaxraha ku (206) aherahakktsa trieruxrakte'ra pi'raski riwetiha kta (207) heru axrnwdAku p.raski triwetatstxrapihru kawriru k s kirtkstu'u hk inru sixre.wusitlt (208) he isixrawu karawtti'rake a he wltiaxraraxke'riwat heru ruxratatat tri kiraradru (209) kukarawlti rake a he kWtA axrawirat eweruaxrzrihvt kurahus pi'takltd'wz'u (210) heru axriwd'ku ndwa rakti.ki rurvtsihura'ru (211) heru axriwadku pi.raski (212) atipat tskara kertstariwarlksta tsaxriks (213) heriru axru.tsa heriru staxriikaslspa (214) siaxrahaktaraxra he rawttaka-ra'tsu axracka-sikats pi taklta'wi'u (215) heru axriwi'ttt heru axrihaxkawzt it (216) heru axrizwaku pi.raski (217) ndwa siksutsa' wttaskLtdwz'rls heru axnwwdaku pitaktta'wi'u nawa heru axruhu.rutsa' henrru sixre wuslttt he werurerihvt kurahus (218) hetaku siaxrvtplu.a staxrakastspa (219) iwerudtiri.ra'riks wesir6haktaruhurahat (220) rhuksA slwitahaktaruhu'rahat he axrawacku pi&raski atjpat wktatawi'rat (221) iwe.raha.ku.at' rihuksi kuxrakawartt ta'wirus (222) he axretkaxka he axraraxkatdkaksa kiwiiku a taraha a pa-kts t4dwt (223) rawltdxwu hi he took the sticks off (q.), then he took the sticks home to the game grounds (e.) (204) then said (e.) Leading-Man, "Oh, they are fine sticks." (205) The one that is his stick (e.) bison that is the stick he gave him (e.) (206) and the other stick (lying), the stick that is the finest boy that's the stick he had. (207) Then said (e.) the boy, "This is the way we (dual incl.) are valuing it game wheel bead count." Then directly they began to spear. (208) And as they were spearing it wasn't long (q.) and he took his belongings from the bundle (e.) and it includes those that are his. (209) It wasn't long when all he won from him (e.) and only he was left the old man Leading-Man. (210) Then he said (e.), "Now, grandson, let that be all." (211) Then said (e.) the boy, (212) "Grandfather, only you weren't expecting to lose them, were you?! people." (213) Thereupon he arose (e.) then they ran. (214) They had the sticks (e.) and suddenly his leg was cut (e.) Leading-Man. (215) Then he sat down (e.) then he sat down in a hollow (e.). (216) Then said (e.) the boy, (217) "Now get up! you're the winner (q.)." Then said (e.) Leading-Man, "All right." Then he hastened to get up (e.) thereupon they began to spear and he was the only one left the old man. (218) That way they turned facing (e.) they ran (e.). (219) That's the final trial (the real way). when they released the sticks. (220) Just when when they two released the sticks (q.) then said (e.) the boy, "Grandfather, nowlhave'won'you." (221)Asthestick flew, just as he speared it the game wheel, (222) then the dust arose (e.) then they grunted (e.) bison and female buffalo and young bison the three. (223) There they went (q.) then they all shouted (e.). 172 Publications, American Ethnological Society Vol. XVII axrarawakaxta (224) kurahus triwktirawirat (225) he tiru'tasuhat heru ri'ra'rat he'taku kttu sirirake (226) kurahus ratkat rusiwttirikutp'hdxkavts (227) iradwi.ha ru.ta heri siaxrtxkuwuttt rawesirerake (228) a pi'raski ira-ku ru wera'rat (229) ri irarri werkexpakstawatsittksa' (230) werexwaki tire'kistuts (231) werdxpakskus triaxrakistu'sti heru axre-watat heru axriwa-ku sikspdata wekvt4dsttka (232) heru axre wa ta heru axrvtsi'u triaxrutu'a ird'ri (233) rawtti'wda'kdhu wekvtixratttka (234) heru axriwa'ku rararrlkttsu Iri'raku'ta he tutiredhacrahu'u (235) here rusixriwa triaxra'ka'wi (236) rutitsirarru. (224) Old man he won him (225) and these on this side then they went over here all they were killed in combat. (226) The old man next they killed him and left him lying on the game ground (227) that game ground that's where they killed him (e.) they have killed them in combat. (228) And the boy that one (sitting) there he went. (229) Then his brother's he brought the skull outside. (230) They said, (e.) "Here lie the bones." (231) He put the head down where the bones lay then he covered him (e.) then he said (e.), "Get up, you've been asleep." (232) Then he got up (e.) then when he was like (e.) the way he is formed (e.) his brother, (233) he was saying, "Oh, I must have slept." (234) Then said (ev.) the one that is the oldest, "Whenever one goes then one must be prepared." (235) Then they went where they lived (e.). (236) That's all. THE STORY OF THE TWO BOYS WITH HALF-SHAVED HEADS. (Free translation.) There lived a man and his wife. In the course of time they had two children, both boys. As the boys grew older they would wander off without apparent reason. In their wanderings they were blessed by a power unkown to them and as a result of this blessing their heads were half-shaved. Consequently they were named HalfHeads. The younger of the two planned to wander off without telling anyone. He wandered off far from his people coming at last to a place where there were trees growing along a stream. Then he went down to the bank and found a road which he surmised lead to a camp, as this is the sort of place that was usually selected for a camp site, the south side of the stream being preferred for the camp grounds. He waited until it was night and then he went through the village. South of the camp there were some willows and walking through these willows, he came upon a tent; there he stopped just outside. The people who lived in this tent were poor. The old woman said to the youngest child, "I think there's someone outside. Look and see." "Yes, there's someone right here." Then the old woman said, "Sir, we are so poor! The camp is over that Weltfish, Caddoan Texts 173 way. You should go over there." The boy answered, "Grandma, I came to visit you here." "Well, then come in", said the old woman. The boy came in and sat down and the old woman told him of a wicked man who lived not very far off whose attendant came often to their tent to molest them. It was not very long before the wicked servant arrived. He said, "You are going to play the spear game with your grandfather." The boy answered, "I don't play the spear game." The attendant went back to his master, Leading-Man, and told him that the boy was not willing to play. He then ordered the attendant to ask the boy again and this time, while the boy repeated that he did not ordinarily play, he consented to play with Leading-Man the next day. When the attendant returned with the boys' answer, his master was annoyed at the delay for he was impatient to play. He ordered the attendant to hurry with the preparations so that they might play early the next day. Next morning the attendant came repeatedly to the tent to urge the boy to hurry and get ready. It was still very early when he took his spears and went down to the game grounds. There stood the man with whom he was going to play. The people of each side were lined up, those of Leading-Man on the north, and those of HalfHead on the south. Wicked old Leading-Man had ruled that the winner was to kill all the loser's people. Then Half-Head lost all his people. He said, "Well grandpa, now you have won all my people from me." All he had left to bet then was himself. "Since I have defeated you, you should put yourself up as the stake in the next game," said Leading-Man. The boy demurred that that was not the usual custom, but the old man taunted him saying, "You didn't expect that we would wager only your people!" Finally they began to spear again and the boy lost so that his life was forfeit. The people of Leading-Man's side had already killed all his people, and then they killed the boy himself. Leading-Man approached the body and cut the head off at the neck. Then he carried it home and hung it on the wall of his house. There were a number of human heads hanging there, from previous exploits of Leading-Man as he made it a practise to kill people and hang their heads on his wall in this way. Meanwhile at home his older brother began to get worried about the boy's long absence, and he began to search everywhere for him. He thought, "My brother would invite trouble going off to that place unprepared!" This boy, who was possessed of supernatural power, decided to set out in search of his brother. He found his footprints and followed his tracks which led directly to the poor old woman's tent at which his younger brother had stopped. He too stopped outside the tent, and the old woman sensing that someone was outside sent the youngest child to see who was there. The child reported that there was a boy outside who looked just like the boy who had come on the previous occasion. "Grandma, * 174 Publications, American Ethnological Society Vol. X VII he must have arisen from the dead," he said. The old woman then spoke to the boy and said, "My boy, the main camp is over that way, we in this house are very poor." Then the boy replied, "This is the house I have come to visit, grandma." "Well, then come in," said the old woman. Then he went in and sat down. The old woman said, "Son, over there is a camp, and in that camplives an evil fellow. Before long his attendant will come here. You see how poor we are and yet he keeps coming here regularly." Soon the attendant came as expected and he said, "So you have really come!" and the boy answered, "Yes." The attendant then went back to Leading-Man and reported to him that he had seen the boy. "It looks as if they might be brothers; those two heads would make an interesting pair." Then Leading-Man ordered him to prepare a feast and to invite the boy to eat with him. The attendant called for him and Half-Head consented to go. Meanwhile he had been forewarned by the old woman. "Don't eat what he offers you," she had said, "if he offers you mush it will be human brains, if he offers you pumpkins, they will be human ears, and if he offers you hominy, it will be human teeth." When he arrived at the old man's house he received him effusively, "Greetings, grandson, come in and sit down right here!" Then Leading-Man's wife set the feast before them, and Half-Head said, "I'm not hungry right now, I'll eat later on, take the food to the old woman's house over there." Then the attendant took the food to the old woman, who immediately threw it away. Then Leading-Man began to urge the boy to spear with him and at the boy's refusal warned him not to incur his anger. Finally the boy consented to play the next day, arguing that was he too tired to play at once. The old man taunted him with his discourtesy in keeping him waiting, but the boy held firmly to his decision to put off the game until the next morning. When the boy got back to the poor old woman's house in the timber, he said to the old woman, "Grandmother, I'd like tobe alone here early tomorrow morning." The old woman left the house as he had requested. Unlike his younger brother, this boy was prepared to protect himself supernaturally against the danger of putting his life at stake in the betting when he played with the old man. He had brought with him his sacred bundle with a pipe that lay upon it.' Then the boy told the old woman to prepare the room so that he might make his ceremonial preparations, and to leave early in the morning so that he could be alone. Then he asked her, "Grandma, have any buffalo been killed in this neighborhood lately?" "Yes, there has been a killing, out there among the sand hills you'll find the bones scattered about." Early the next morning 1The following excerpt was given in error after the exploit of the first boy and was subsequently corrected by the informant. I therefore include it here as another version of the same incident with which the story continues below. Weltfish, Caddoan Texts 175 the old woman and her family left the house. Half-Head was alone there in the room that had been prepared for his ceremonial performance. He took the pipe from the sacred bundle that had been hanging on the wall. Then he filled the pipe and took it to the place where the buffalo bones were scattered about.1 Then he took the pipe from the bundle and filled it and asked the old woman if there was any place in the neighborhood where there were remains of a buffalo kill. The old woman answered that there was such a place nearby. The boy went right to the place and stopped at the margin of the scattering of bones that lay on the ground. As he stood there, he pointed his pipe stem toward the bones that were scattered there so that they might smoke. As he held the pipe he sang, "My fathers, I come to beg your compassion, And I offer you this, my pipe, that you may smoke." Again he sang: "Since I have become so lonely, I want to offer you my pipe to smoke." No sooner had he uttered these words than the bones were transformed into buffalo, who began at once to grunt, getting up from where they lay and raising a cloud of dust. Then they began to line up and there were bison, buffalo cows, and calves. Then the leader of the herd, who was a large bison, said, "Son, we extend to you our greetings. Tell us for what purpose you have offered us your pipe to smoke." Then the boy answered, "I offered you my pipe so that you might take pity upon me and help me, for I am in serious trouble. My brother was killed at this camp." The buffalo leader told him that they knew that the man was a murderer. Then the bison said he would help him and asked for volunteers from the rest of the herd to join him in aiding the boy. First a fine young bison stepped forward to signify his willingness to help; then a young female buffalo, each signifying the wish to be of service. Then the young bison rolled himself about on the ground raising a cloud of dust, and as he arose there lay a stick. This stick was a game spear. Then the mature bison rolled himself about in the same manner and there was another game spear. Both the older the younger bison were anxious to have the boy use their spears. They were such handsome spears! Next the female buffalo rolled herself upon the ground and when she got up, there was a game wheel. This hoop had a bead on it which was green and shiny. The young bison again urged the boy to use his stick. Then the female buffalo said, "When the spear touches this bead as it passes through the game wheel, that is to be the highest point in the scoring." When this score was made in the game they used to say, "kawariks". Again the female buffalo spoke and told him that if the spear should 1 End of first version of this incident. 176 Publications, American Ethnological Society Vol. XVII again touch the bead, the highest score would again be made. They all knew that those game spears were to be the cause of the evil man's destruction. "The evil man is to use my stick," said the largest bison, "and then when he has lost the game, he will see all of us in this herd." Then the young bison instructed him to take the sticks and hang them on the west wall of his lodge. He also advised him to play the game in the following way: when he was playing with the wicked fellow, and when he had won all of Half-Head's people, the boy was to break Leading-Man's spear by placing his across it. When this happened, the boy was to say, "Now grandfather, I am lucky." * To this the old man replied, "You can't leave off playing like this. Since you have lost your people you ought to play for your own life. "All right, then, let's play again, grandpa," said the boy. Since the boy had destroyed the old man's game spears as he was instructed to do by the buffalo calf, all the people were looking everywhere for new spears, but they could find none. As the old man was very anxious to play he asked the boy if he had some sticks. the boy replied that he was not in the habit of gambling. The old man taunted him with the fact that he was backing out of the game that he had started, and so finally the boy told Leading-Man to send his attendant to the house where he was staying and that there he would find his sticks up against the wall. As soon as the attendant reached the threshold of the house, the sticks began to grunt, and a cloud of dust filled the room. Then the attendant became so frightened that he ran back to the game grounds. He told Leading-Man that there were no sticks there, but Leading-Man became very angry and sent him back to fetch the sticks. Again as he approached the house the same noise and confusion occurred and again he ran back in fear. This time he expressed the opinion that the boy was going too far in his deception and that there really were no sticks. Then Leading-Man got very angry, and this time the boy told the attendant directly that he would find the sticks at the rear of the lodge and that he should go and get them. This time he got the sticks without mishap as no noise occurred when he approached the lodge. When Leading-Man saw the sticks he admired them very much. The boy gave him the bison's stick and the finest stick he kept for himself. The boy stipulated that the green bead would mark the high score. Then they began to play and in a short time the boy won everything the old man possessed and also all his people, and all that was left to he old man was his own life. At this point the old man tried to withdraw from the game, but the boy turned back upon him the phrase that he had used against his unfortunate brother when he had lost, "Grandfather, you didn't expect to merely lose your people, and yourself to be free?" Then they resumed the play and as they ran with the spears, suddenly Leading-Man found that his leg had been severed. Weltfish, Caddoan Texts 177 He sat down in a depression in the ground, but the boy commanded him to get up, taunting him with the fact that he had been the winner before, and that now he ought to show what he could do. Leading-Man got up and they resumed the game. This was the last round as the old man had only his life left to wager. As the spears sped on their way, the boy said, "Grandfather, now you have lost your life." Just as the spear point touched the game wheel, there was a cloud of dust and the sound of grunting, and there appeared, the bison, the female buffalo, and the young bison, - just those three. There was a great'shouting and there followed a combat in which all the people of the wicked man's side were killed. Then they killed the old man and left his body lying on the game ground. Then the boy went to Leading-Man's house and got his brother's skull. Under the direction of his buffalo helpers he found the bones and put the head in place. Then he covered the skeleton and said, "Get up, you've been asleep." Resuming his natural form, the boy came to life again and sat up saying, "Oh, I must have slept." Then the older brother admonished him saying, "Do you see what happens when you wander off without being properly prepared? Never let it happen again!" Finally the boys went home. That ends the story. 37. THE ROLLING SKULL. paksttsa kadraa tu. (1) wttuksituraxku heru istaku he riaxra'kariku (2) ts triti' paksttsakadraa.t'u (3) irakariku rarlkssit karawlztuxre (4) ireti&raxku he ritbwxttska kararakcur&-hera heritari.vt (5) he rahivri axrawttska resa rii wti'.ku (6) turaxkLtu. wtikitawi' (7) he axra.ruxkit tsuwraki wituxre (8) heru axrzwLtska paksttslakdraa't'u rikutsihu rattstksta tsuraki iracku (9) heru axripakslriwira-at Lriirakt,-wi re-sa-ru (10) he axrapaksu'kat (11) heru axriwaeku rishuksta.kawatsttziku (12) tsurak tmriru- wltika.ku (13) trzru (1) There were dwellings (camps sitting) (q.) and over there then there he lived. (2) But it is Rolling-skull (3) he that lives there really no good (q.). (4) That camp what he would want (e.) to be no good and it would be that way. (5) And finally he wanted (e.) chief there is (q.) (6) the whole camp he is the leader (q.) (7) and he had (e.) girl she was good (q.). (8) Then he thought (e.) Rolling-skull, "Let her take care of me girl that one." (9) Then the skull rolled where there he lived chief (10) and the skull went in. (11) Then he said (e.), "You all go outside!" (12) Girl thereupon she stayed inside (q.).,(13) Thereupon he said (q.), "She is now going to take care 178 Publications, American Ethnological Society Vol. XVII witwiwdku wetikutatsikstawtsta (14) heru axriwa'ku adhu wetaxra'kawa tsttzku-sta (15) he i'ra-ku paksttsakdraaPt'u karawituxre weraxkuwtska' tsaxriks rakuriwarika (16) heru taru'tsia weraxkuwitska' rakuriwdriku weraxkutsarisacra (17) he wetaraspattastt iweraspattastt he riwekutarqxrttparU'vt raxkurttparaxkawdtaku _trkixra rurrt tsaxriks rakuriwarika (18) he kttu. riuaxrirardwatsittt hawd tre'tura ru ta he ktti. axraktdkuraraspiatdsiru.ttt (19) iwerutsrrasku tsu'raki tskara iweru'tsiraska-ku (20) he ra'ru tari.tsia raktitiri kura'ru raxkutarari'ra'u a. raxklkatsat tsu'raki a rdxkuwa'kai-ksiri sikstttpaxpira' (21) a irapakstawi he rikuaxru-t.vt rixwake'hu taat he textartt paiksiri heru taxwa'ku tsu raki rdxkuxrexku tsu'raki sukstaru'wa'xri he kareruxriwa (22) he i'axraracke'a axri'tsirasku tixrauxkd.pdaktstt he rdhiri axrawttska paksitsakaraa'tu kiraku ttaat kirawekdra-si tsu'raki rakuku'kstakut (23) heru axritwaku paksttsakaraadt'u takurq ta-tuxta (24) tsilru ku-tdttska kuratakuxra"' dkawaxtstsu kisatski (25) heru axriat triwe axrate'huru trirdakawi axrawttska kusikukstakut tsuiraki he rah'iri ru-axriat ralki.tu (26) heru axrira'ruat iriaxru tariusuku weraxpdckstriwtrd6 - ata kuwttmxrttpa.ru.vt (27) tdraha werixku ttt triwekakatirdaz ta (28) ndwa kisatski were'ruxrard tsu'raki kisatski iwerewitsat irira - of me." (14) Then said (e.) chief, "Yes we are going to go outside." (15) Then that Rolling-skull he is no good (q.) when he wants (e.) a person to kill him (16) then thus he would do when he wanted (e.) to kill him when he would get angry (e.) (17) and when he would start moving as he was moving then the coals would be this big the coals flying out (e.) they are for him (that's what he uses) person to overcome. (18) And all they went outside also the camp and all those with packs and belongings moved on (e.) (19) he now keeping her girl alone he was keeping her inside (20) and just he would do thus with a burning stick just he would burn her (e.) and he would pierce her (e.) girl and when he would say (e.), "With the hand pull the coals this way." (21) And his head then they looked like (e.) what they call ticks and they would be on on the skull. Then he would say (e.) girl meaning (e.), "Girl take them off! - they are no good." (22) And that was a long time (e.) he kept her (e.) he was mean to her and finally he thought (e.) Rolling-skull, "I believe I'll go somewhere I am going to see if she will girl to run off." (23) Then said (e.) Rolling-skull, "Over here T am going to go. (24) Meanwhile I want to bring you something food meat." (25) Then he went (e.), there he lingered about (e.) where the dwelling is he thought (e.) she might run away girl and finally he went way off (26) then they were lined up (e.) the way he usually does when the head would roll the coals were this big. (27) Buffalo he killed it. That I don't know. (28) Now meat Weltfish, Caddoan Texts 179 kdawi he hiru tsi'ru axrikdvku tsu'raki he axrarariwitsat kisatski heru axriwa'ku wetatixuitsa' (29) heru axriwtska weka-kas rakuk'kstakut tsA.raki (30) hawa tdrake.a hawd ruita paksriwira'at iri. aru.tardksawatsku raxruraxki he tarQtku-ttt (31) asewaxtsakawaxtsu tsi.raki ate ruxrdrraxruraxrraki (32) he isiaxrakc&ku he dxraratsa tsuuxrerep2.ru triwitiwa ku kurahasa'u iweaxraw'wa'tsttt nawa ts.at nawa tiru-ta rutttseesta tirdrthu' tirdtawe sirakuttatsiks- ka packls (33) tWxra ra'a tiwerasku (34) hewere-tatsikstara' kuxraikuhirahats heetu kdruxre tirri'tsirasku kePtsi kurahusa'u rucriwetiwa'wa-ku kurahusa'u tirarai-tisti.tsi heetu turaxkttf he siririru (35) ke'tsi kurahuisa'u triwetLwdkura'a tiweturaiwatistartt heru axriwa.ku kurahasa'u kl'tu (36) ke'tu turaxkltt heriaxrakitawi trirdxkuwa-ka heritdaruvt riweti paksltsakdraadt'u Istu hawa- witipa-re'sat (37) he ir6kaiku ts.raki he rawltakardisu he axrawa-ku i'rardtsawi tsuuxre'repi-ru Lrikzuruxrutsira'a irardtsawi (38) he kuxrerirurkstdarihu'u kuxrzukstawdruksti a'ki kitu kutird6ka'wa rdkirzcku (39) raraxkitu pa'huks re-ksu pahuksadra-su pahukska'ta (40) heru axrLwa ku tsuat triwetaskdpda'kts ti-ru-tsirasku tTra-ke'a karara.tstart (41) he brought them for her girl meat he arrived where he lives and there still she was inside (e.) girl and he arrived there with them (e.) meat then he said, (e.) "Now I have arrived." (29) Then he thought (e.) "She will not now to run away girl." (30) Again it would be a long time again he would do the skull rolled where then any kind of (sitting) animal and he would kill it for her (e.) (31) so that she could eat girl he would bring them to her animals (32) and then they were inside there (e.) and there were hanging (e.) secret bundles that's what he said (q.) her father as he went outside (e.), "Now daughter, now this thing it is going to be that way it is a big thing this hanging for them to bless you. (33) It is because of it you are staying here. (34) I am doubting (carrying my thoughts) probably you may die," because it is no good this that is keeping her but her father he said the words her father these words because the whole camp - they are afraid of him (35) but her father these are his words this story I am going to relate then said (e.) her father all (36) because of the whole camp he was leader (e.). Whatever he would say it would be that way that'swhat it is Rolling-skull again also he went hunting (37) and that (inside-sitting) girl then suddenly then said(e.) those hanging secret bundles whoever did that those hanging (38) then they held it a great thing it was wonderful way and here all they were inside plantingseeds (39) all varieties pumpkin corn watermelon small pumpkin (brownish striped). (40) Then he said (e.), "Daughter you are very miserable this one keeping you it is a long time when he will not come. (41) Now, daughter, we here (sitting) 180 Publications, American Ethnological Society Vol. XVII nawa tsiiat tiraxrdktu'tsi he traratsawt he axrakatasa ttxwakia'hu rakaiksu he hawd axrakipistaxka'tasa riwahdrtckt&ku tit kiplsu (42) heru axrrriwaki ndwa tsiUat kasckzraktitsit he tskuraktdra' (43) heru axririwaki sutsikskraxkdre-pu tskdrutski heru isikustt dt'kiri tikurite'wa hat (44) heru tsikuslt rixwake'hu kiskats (45) heru axririwaki ru'itta'ku tz'ku taspitsuxta kirakusutetsikskd - pa'kts (46) hawa ru'rithzra hawa irttd.ku kakulxre tsaxriks Iriwttikawu'ttku taku karawttuzirru isiracku pttku he tri-taxku aru tIrikutaxkistatse'hat taraha a trirurakuksdwa xtsu raxkukawu'tiku (47) ketsitsu'raki tirara ku triwesite'ruxrarikawda'hu rxwitska' kirdtaku kirakassitsettstkskadpdakts (48) heru riht.ra hawd riaxra'ku taku kararakiriru hawa. ruwrih.tra hawd riaxrawihat hawd taku sikarartxkiiriru (49) tri i we-ri'tatstkska pd.ktsu rirztuxra'a kitu iwereruxrariklwaa kiratiradwihat kski'tiks wtti'riruxtsi rtxkutsdrz-su kirdtake ritatstkska pa'kisuksta (50) takeu sikarawttiriru tsu-raki heru axriru'tsit heru axri'ratse riwis (51) heru axririwaki ti'taku riu'rta'suxta (52) heru axriat tsu'raki iwe'rata heaxrtxwaki weru.turdwttsa he ka.sttakadrahat atktrtt (53) he ke'tsi axrukspa're'sat (54) heru axrawdtsat tri sirakariku heru hiru karaaxricka ku tsuraki and those hanging - there was on the side they called it flat-stick and also there were sticks on the side plum sticks they are smooth-sticks. (42) Then they said "Now daughter, you must pick us up and you must carry us." (43) Then they said, "You tie the water up in the pouch then you must take burrs those that are so large: (with a core of half inch diameter), (44) then you must take what they call piece of shell." (45) Then they said (e.), "Over there it sits you are going to arrive, see if he won't bless you. (46) Also further also there sits no good person that's the one that kills them (q.) someone he is not afraid of (q.) those two two and there it would sit then the bones would be scattered so far out buffalo and all kinds that he had killed." (e). (47) Then girl this story they are telling her these things they wanted see if one of them if it could help her (48) then further again where he sat anyone he is not afraid of also further also there they lived (e.) also anyone they are not afraid of (49) the one that helped her he did it all that told her this see if these four they were mighty (q.) they are very mean see which one is going to help her. (50) Anyone they are not afraid of (q.). Girl then she picked them up (e.) then she put them across (her back) (51)then they said (e.), "Right here you are going to go." (52) Then she went (e.) girl when she had gone then they said (e.), "When it is catching up with you then you must drop it burr." (53) And then he had gone hunting (e.). (54) Then he got back the one she lived with then there she was not home (e.) girl and he got angry (e.) he went about outside the dwelling and Weltfish, Caddoan Texts 181 he axre.tsdrisa axrextatawa-r he axre'tsarisacri axrasuraspe tsu'raki (55) heru axriwa-ku ndwa tsiuat ndwa wetdhuhrahats ruxrarexku iweraktkstakut iwerirasuxriras he iriruri'paksariwira at (56) hiru axra'rat tsu'raki he triweaxratdaka.rahat ditktri he tira-ta he weaxre'tsartsa-ri (57) rihuksu wttswttsat tritaxra ku daktri he hiru heru ckaraaxri rak~.ta (58) heru axrird'risa'at atklirtt akuwttaxkttdiwat triweaxrapakskaa-xra karaaxriiu rakukettspa-ttat (59) he kettsi irra-ta tsu'raki iweruaxrttawiracat wttiu.ke haxku (60) heru axraxku wtturiruxtsi (61) ruaxraxkistdtse.wa'hat trikuxrakawutiktu raxku-ksawaxtsttsarz'su wetaxkuwttt (62) he i-rdata tsu'raki ru triwetutkuksat (63) irda'a tsuwraki i'raku he zrdaa tsu-raki tsuiraki hert axriwa ku nawa tikis nawa tsaxriks ru-we're'ra wetara wtxkita (64) ira'ku heru axriwa1ku nawa tsud-t kutaspadka'hu (65) heru axriwa'ku tsu'raki ndwa taktis tsd xriks tikuixrira ra ruwere'rawtxkfta he was getting angrier and angrier (e.) looking for her track girl. (55) Then he said (e.), "Now daughter, now you have died." meaning since she had fled. He found her track and the skull proceeded to roll along. (56) There went (e.) the girl and she had dropped it (e.) burr and this one going then he got angrier and angrier (e.) (57) just as he got there (q.) where it was (e.) burr and there then he could not go (e.) (58) Then there were a lot burrs the thorns would be long (q.) there the skull wandered about (e.) he could not (e.), to get out. (59) And then that (going) girl just as she was going down (e.) there was a valley (q.) (60) and there sat (e.) he was mighty (q.). (61) The bones were scattered so far (e.) those he had killed even the very meanest (e.) he would kill (e.). (62) And that (going) girl she is fleeing to it. (She sings the following song:) (63) "That coming girl that one sitting and that coming girl girl." then she said (e.), "Oh dear man, now a person there he is coming, now he is coming on the warpath on top." (64) That one (sitting) then he said (e.): "Oh, daughter, you seem to be saying something." (65) Then said (e.) the girl: "Oh dear man, a person he is chasing me he is coming on the warpath on top." 13 182 Publications, American Ethnological Society Vol. X VII (66) he iBrakku heru axriwa ku tsu'at taku kakaturiru nawa k.'spa'ku take'ru tri'kuxruxir'rra take.ru (67) heru axriwa'ku tipaksttsakdraat'u (68) heru axriwa-ku iira-ku ahqhd.& tsu'at tira d triruterihvt rattriru (69) he iBrakku heriweaxru kiwi ku paktzsukutsu (70) heru axriwa.ku k iw ku nawa tsucat nawa takuru' suksat hdawa taku t0.ku hdawa triki'tatuutu tiratawe kusutsetsikska.parkts (71) heriru axriuxkLtawa tat tsu-raki ndwa iwere'at weklxri'vt a. takaracisu iaxrukspakskdaaxra tri kuruxre.pakske tspadta heri kuruxripakskastspa (72) heriru axriat tri' irakuhaxkaku kiwtcku (73) tslru he.taku wita' he weaxre-tsarinsri paksttsakarddit'u he axrawa'ku tsustawaskatus heru axriwa-ku tz'taku ku-karare.a'hu tsu'raki (74) heru axriwaku tittaku ru'tiat heriru axrjpakstriwira'at (75) he i'ratta tsu'raki tikuksirasat he tsui'raki iwerixrira rata he axrakiratsakdarahat (76) he rixpakstahu'hawiat ke'tu wttarura ktta kurakutakadrahat kettu he trituxra'a weraxkzuutu rakukqksata (77) he hiru axri. tawaxtsaaku (78)he i'ra'ta tsu'raki he axrare'wa'ta he hirz axrdxku tawdxtsaakat ku'ruksttsarzskutsu (79) he ira'ta tsu'raki he i'axrdaa tsu-raki he axrara.r'.ku (80) heru axriwa'ku kuruks tsu at ku-taspdk.kaihu (81) heru axriwa'ku tsu'at taku ka'katiriru tirutsta'kakusdwauhat (66) Then that one then said (e.), "Daughter, anyone I am not afraid of. Now say! who is it that is chasing you, who is it?" (67) Then she said (e.) "It is Rolling-skull." (68) Then said (e.) that one sitting, "So, daughter this one coming, he is the only one that I fear." (69) And that one sitting this he was (e.) bison a big bison-calf (70) Then said (e.) the bison, "Now, daughter now this way you go! also someone there is (sits) also he is like me it is possible that he can help you." (71) Thereupon she passed on (over the top) (e.) girl. Now she went there it is far and suddenly where the skull was among (e.) when it finally had come out from among them then the head ran. (72) Thereupon he went (e.) where that one in the valley sitting bison. (73) Yet over here he is coming (q.) and he was very angry (e.) Rolling-skull and he said (e.), "White-flat-nose-bison!" then he said (e.), "Right here is there any one that came girl?" (74) Then he said (e.), "Right here there she went." Thereupon the head rolled on. (75) And that going girl she was fleeing ahead. And girl that thing chasing her then she dropped the water. (76) And it would float off because the reason is (q.) for her to drop something because then that is why for the distance to be far (e.) for her to flee. (77) And there there is (e.) grove of cedar trees. (78) And that (going) girl then she looked about and there sat (e.) among the cedars Bear-big-fighter. (79) And that (going) girl and that one coming (e.) girl then she, was singing (e.): (Song as above. 80) Then said (e.) Bear, "Daughter you were saying someihmg." (81) Then he said (e.) Weltfish, Caddoan Texts 183 (82) heru axriwa.ku tsu'raki ndwa taktis tikuxri'ara paksttsakard&t'u (83) heru axriwa-ku i'ra'ku ku-ruks ahahd tsO.at tirama rir.ute.ri'hvt ratzriru taku kaatiriru (84) he riaxraiku hu" axrakiste-wahat heru axriwa-ku ts-iat ti'taku ruzsuksat hawa t'.ku r rikitat.tul ktrd trihe' kuwutsetstkskd'pa'kls (85) nawa ts?.raki nawa heriru. ta'rat tsu'raki (86) nawa he ke-tsi ru' tri'kuruxripdkskatahat Istu rikuruxriat tri i'ra'ta tsA.raki he wetarLtsarLsari ruiaxraat ru. tsu'raki triaxra.ta dxrirastat (87) he hire axraxku he riaxra.at tird ta paksttsakaraadt'u tsiru kuwiti-vt he weaxre'tsarisawri paksttsakdraa t'u heru axrrwa-ku hawd askurd-u axruxru'wexku (88) witiwacku dstatsawaskatus titaku kIarare.-a tsu'raki (89) heru axriwaku kiruks rutrttaku tiat tsurraki (90) paksltsakaradatu nawa he hawd Lriruaxripdkskastspa (91) he'tsi we'kuxri'vt tsu-raki axrdata irdwera'ta (92) he axrare'wa-ta tsuiraki i'stu he we hiru axrexkita wewlteruturdwitsadsta (93) he axraktptstA.wa hero axrika'ptt he axratsaka'rathat wutikipisskapt (94) tsuvxre.re pi ru slwLtikiptstu wa he hirue axrariwahdrikta'kuat (95) rakurariruxtsiu a kutaxrakttdiwat rakutskicki triteruzxriara'a i'rerxruxra'ra paksLtsakdradt'u (96) he rtikdta.'kvt "Daughter anyone I do not fear including everyone in the world." (82) Then said (e.) girl, "Now, Sir, it is chasing me Rolling-skull." (83) Then said (e.) that bear, "Oh daughter, this one coming he is the only one that I fear anyone I do not fear." (84) And right where he was sitting (e.) oh the bones were scattered about (e.). Then he said (e.) "Daughter right there go, also there is one (sitting) he is like me see if that one he will help you." (85) Now girl now thereupon she would go on (e.) girl. (86) Now so then there when the head got out again it went on where that going girl and he would be angry (e.) he went on (e.) there girl where she was going (e.) he was following her track (e.). (87) And there it sat (e.) and he went there (e.) this going Rolling-skull. Still it was far (q.) and he was getting angry (e.) Rollingskull. Then he said (e.) again same way he calling it names, (88) he said (q.), "Flat-chapped-feet right here did someone come girl?" (89) Then said (e.) bear, "Over there she went girl." (90) Rolling-skull now then again the skull ran on (e.). (91) But it was far girl the one going (e.) the one following behind (92) and she looked around (e.) girl 'again and now there it came on top (e.). It was about to catch up with her (q.) (93) and she took the smooth-stick out (e.) then she broke it (e.) and she dropped them (pieces) (e.) she broke the stick (q.) (94) sacred bundle she took the two off (q.) and there there was a row of plum bushes (e.) (95) it was a very thick one and the limbs would-be very long (e.) those that are sharp it is for the purpose of him the one that is chasing her Rollingskull (96) and he would run against it that's why for the 13* 184 Publications, American Ethnological Society Vol. XVII tridtuxra'a raxkupakskaaxra rakura'ke'ru tsu'raki ruriwetutkuksat pakstitkukeats (97) heru axriwalku pakstitkuke ats he i'racta tsu'raki he axrardar.uku heru axriwa'ku pakstitkuk ats tsu'at kutaspadkdhu (98) heru axriwa'ku tsu'raki taktis tikcuxrirara tsdxriks (99) heru axriwa'ku pakstitkukeats tsu'at taki kakaturzru ndwa take'ru (100) heru axriwakku tsu'raki paksttsakarad't'u tikuixrira'ra (101) heru axriwa'ku pakstitkukeats tsu'at taku kakatur'ru (102) tira a triru'terihvt raturzru (103) heru axriwalku pakstitkukceats ndwa tsu'at ndwa ti'taku rusuksat titaki tiwihat (104) ktrdrihe'e sikusutsetstkskadpdakts (105) he ratkat tri-kuruxrexpaksketspd'ta heru riruaxriat trirakku pakstitkuk.sats (106) rihuksqU wttute'rtt he weaxrawalku ritsta-ke'ts tskdriwirutsa'ku ti'taku kukardri.at tsiuraki (107) heru axriwa'ku pakstitkukelats paksttsakdradtt'u taku ru-tiat tsi'.raki (108) heru axriwa-ku paksttsakdraat'u tsu'raki werda hurahats (109) ndwa iraklilsata tsu-raki he axru-ta axrare wavt4ara hiru axrexktta wekuxreruxturdwttsa he tadku axraruiwa kiskats he axratakarrahat (110) heru axri-kari ru wttixriwa (111) ndwa iweraxpakstiriwra' tri-rdru.tsi weraxwd'ku tiraru-tsi tatprdaxrtsta tri'rakixre'ra he txrikskar.uku nawa tsuraki iwe're at (112) hetsi skull to wander among (e.) for it to be a long time. Girl she is fleeing there wildcat. (97) Then said (e.) wildcat and that one going girl then she sang: (She sings the above song.) Then said (e.) wildcat, "Daughter, you are saying something." (98) Then said (e.) girl, "Dear Sir, he is after me person." (99) Then said (e.) wildcat, "Daughter anyone I do not fear, now who is it?" (100) Then said (e.) the girl, "Rollingskull he is chasing me." (101) Then said (e.) wildcat, "Daughter, anyone I do not fear, (102) that one coming, he is the only one that I fear." (103) Then said (e.) wildcat, "Now, daughter now right there go! right there they are (sitting). (104) See if those if they (plur.) will help you." (105) And next when the skull came out from among then he went on (e.) where he sits wildcat. (106) Just when he saw him (q.) then he said (e.) "Long-back puckered-up-face this way did anyone go girl " (107) Then said (e.) wildcat, "Rolling-skull that way she went girl." (108) Then said (e.) Rolling-skull, "Girl you are dead." (109) Now that fleeing girl then she did (e.) she looked about (e.) there he came on top (e.) it was catching up with her and right here she took it out (e.) shell, bone to finish arrows and she dropped it. (e.) (110) Then there were many (e.) they were pretty (q.). (111) Now as the skull came rolling (e.) where they are (sitting) he said (e.), "These here I am going to pick them up the pretty ones and I'll make arrows." Now girl there she went (112) and then as the skull went among then the skull came out Weltfi8h, Gaddoan Text818 185 iraxpdlcskaa he' kuxrqpadkcs-cetspa-ta' iwe-ruwti'xrira-rat: (113) wer4drw-t8u rukcs jra xra (114) axraw4,-ku tak~utiri-rikstil-t8 (115) ru~ i-ra'1ku tsu'raki wdtihalkta-ru-hat he hiru pi-raskci as/cu /cuwfti-hu-rat 4 as/cu tsvs/cut axrahlurakce-ats (116) tsiru' si/cardwite-tst/cs/c~sa (117) a/ci- tisirawa-ri*/ki 4d/ci rusi/ctertihvt sira/ckdc-/u (118) he tira-ta tsw'raki siaxrutirtt /heru axrnwitt/a tsA-5raki triw~tixra'vstt ta/ce axrasp'hat (119) tisirawa-rj/ci pi-ras/ci a-k/ci ira'ri /ca/ui-wihat a'/ci rus&/cte-ri/cvt as/cu /cardwtte —tsi/cs/casa a' as/cu tsvs/citt ax-ra~ — tst/cs/cmas4 as/cu tsvs/citt axra-tsi/cs/csa (120) ird-ta tsw-ra/ci he' axrara-ru-k/u he i'sirdwa-ri/ci pi-ras/ci siwftihuwI-tsaa tri-rutathu pira'u ra-/curax/cwsL8a'ri (121) he ira-rt/ki 1c4-wi-ta ps-ras/ci heru axriwa-/cu hfit dra tira'a tsqira/ci (122) i-rawihat piras/ci he si — /cardaxre-ru/csa4k4ta (123) trUiwitt i-rdwihat piras/ci wttixra-ru tawi/csa-ptts (124) he ptt/ci rirusj&axri/a'-ku tri-sicd'rare-tst/csk/casq (125) he ce-t~si i-sirapku he /ce-tsi ircsri -si/cUxri-tire-ha'riwartt i-rduihat he /cahurax/ct'tu st/cuxre-ru/cstaftawa, (126) he'ru axriwa-/cu piras/ci tU-k tirawa triwe-ti' u.. rui-ta/cu -axrahuriwd-wi (127) tsu-ra/ci wttira-ru/cu he sikuxratkcu pirasici (128) he'ru axrjwa./cu yri-axra'u /ca'wt& heru ax-riwa-/cu ti-/c /asi/ci'-ttt td/cu tixre-ruxrira-ra hernu swiaxrihuwi-tsawa'ure'-rtt heru axriwa-/cu triaxra-tsics/casa ndwa tsi-at from among them there he is chasing her. (1 13) He put them down what he had picked up. (114) He said (e.), "Right here I will place them." (1 15) There that one girl there was a line of trees and there boy one was so tall and one a little bit taller (e.) (116) still they were not mature. (117) And here these two standing and here they were alone they two being home. (1 18) And this one going girl she saw them (e.) then she thought (e.) girl they must be the ones here those that live (e.). (1 19) These two (standing) boys and here brothers were not there and here the two were alone one not yet mature (q.) and one a little bit he was mature (e.). (120) That going girl then she sang (e.): (Same song as above.) and those two standing boys they two were walking about on the edge (q.) the way of baby when they would be playing (121) and. that (standing) youngest boy. Then he said (e.) "Oh, brother here comes girl. (122) These boys then they did not know them. (123) They are the ones (q.) those boys they number (q.) eight. (124) And two those were at home (e.) the ones that are not mature (125) and then those two and then brothers they prepared them (as to what to do while the older ones were away) those then the whole universe they knew all about. (126) Then said (e.) boy, "Son this one coming she is the one oh way over there she that lives (e.). (127) Girl she is singing (q.) and they two heard (128) boys. Then said (e.) the one that was youngest then he said, "Fel low, you must kill it someone must be just chasing her." Then they 186 Publications, American Ethnological Society Vol. X VII ku'taspd.ka-hu (129) heru axriwa-ku tsu'raki dahu rutzikuxlrra ra paksu (130) heru axriwa'ku piraski nawa siksa tsu'at ti'rexraikaka (131) heru sirettiri'rihvt irdari ka'ki'wihat rutaku tZ.wu.sltxrdaraspe axriwa'ku ndwa siksa szksuukat (132) heru axrlwwu he hiru axrecka e tsuraki rudaxrihu'kat (133) nawa axriwa'ku pirraski tsu'at sukstatsawu triweadxratt tsuvxre.re'pl'ru irukcstdraxra (134) he hadwa hiru axre'ru'ratsa tsuvxre're pilru (135) he tsu'raki weaxrrarru axrawttska tsirasku tskdra trihe- siri'rikstiru (136) ruxradru isikdrare'tstkskasa (137) heru axriwttska tsuvraki tsdsi'ri tirasirdxkustaruia he, re'si'riruxtsi (138) he weaxrariu a wettarukskukstakuksta (139) heru taxwadku kdawi'ta tsuat sukspi'ttt (140) ara tiku'tlksta (141) piraski ruaxrihu.kat tsuskcit Lriratsikskasa (142) heru axrutsia tsuvxr-rrepiru h'eriaxrarumwa raka'ksu (143) heru axrutsia piraski ird'ri irikuxrixwaki wttikuxrutire spa wu he weaxrara rdka'ksu (144) triwttiksasa'a piraskisuwacrumksti _ri piraski Lriweaxru'vt (145) trikaraaxreetstkskasa axrawadku nawa tsiuat sukspi ttt iramri tiku.ttksta nawa westatawaatsirUtzksta wesitatu.tire.spa (146) heru sixrewatsiru.tLt heru sixrikawaumrernt (147) wttiradktta stood at the edge (e.) then he said (e.) the one that was mature (e.), "Now Miss you were saying something." (129) Then she said (e.) girl, "Yes, it is chasing me skull." (130) Then said (e.) boy, "Now come on Miss, this is our home. (131) Then now we two are alone our brothers are not at home over there they went they are hunting." He said, "Now come on go on in." (132) Then they went (e.) and there was the dwelling (e.) and girl she went in. (133) Now he said (e.) boy, "Miss, hang them up." they were the ones sacred bundles that she had brought (134) and also there they had them hanging (e.) sacred bundles (135) and girl she was frightened (e.) she thought (e.) those two alone those he will be afraid of them (136) the reason is they were not mature. (137) Then thought (e.) girl even those sitting along the way and they are mighty, (138) and she was afraid (e.) and she was going to have run away. (139) Then said (e.) the youngest, "Miss, sit down, (140) brother he is going to kill it." (141) Boy he went inside (e.) a little the one that was mature (142) then he did (e.) sacred bundle he took it out (e.) flat stick (ragged stick, wide-flat-club). (143) Then he did (e.) boy the brothers that's what they said he prepared himself accordingly and he had (e.) flat-stick. (144) Their name was Wonderful-boys. That boy that's the way he is (e.) (145) the one not mature. He said (e.), "Now, Miss, sit down, brother he is going to kill it. Now we two are going outside we are prepared." (146) Then they went out. Then they stood in (doorway). (147) The purpose is (q.) their standing in (doorway) girl so she could Weltfish, Caddoan Texts 187 iwesiradawd-rzki tsM.raki karaaasikuksawa'tsitdt (148) ukaxkat rekakluskat siwitiwarit (149) he rawttakardtsu ruaxrexpakstriwira axrakdhat he weaxrahakdrihu ra ri (150) piraski siaxruxruwexku axrawdwkahu paksttsakdraa't'u pirakutkadpaa tsuiraki karari-kaiku piraski (151) kusikarawLttutsiwakuratststta (152) heru axriwakku piraski paksttsakdraat'u tirekd'ku tsu'raki (153) heru axriwa'ku paksLtsakdraat'u ruksawatsitiksa (154) kare8stiwitsat tritisiraspa ri pirardxwaki.at (155) tsd'sA.ri rakurihiuru he tikutpaku.ra'utstksta heru axriwa-ku piraski paksitsakaraat'u ka-kicuxta (156) heriru axritsdrLsa heriru axrutsia triaxruwta ri kararaxruxre'ra (157) i weaxrapaksaspadtastt he we ramru dxrtrtpa.rdxkawatdcku rttpdxkutsu (158)1 heru axriwa-ku nawa wetaraktarurahats i'we'rd'ta pirakutkapaa wewitiat (160) he iranriki piraski he wLtixraha'kawats ru wltura. - wiras wttihakta raka-ksu iweaxrurdwi'ras he axrd'wi'ka heru he-taku axrdwiukvt (161) heru. he'takk raru r axrrtparararrsat (162) he werracwiukvt he' stu axrurdwirras ir(raxra rdkacksu ranru wtitahtt ikarikat ruwttiraxkaas LriwewiLtikkuztt (163) trikdarare tstkskasa ruwttiwa-ku tsz.at siksa tiki we'tiku ttt (164) heru axre.a tsiiraki he hruz axripakstdxkatusku (165) heru axrzat tsziraki witira karttstanot run out. (148) Outside on the door (flap) - they two stood (q.) (149) and suddenly there the skull came rolling (e.) it went by (e.) and it's mouth was getting big (e.). (150) Boys he was calling them names (e.). He was saying Rolling-skull, (e.) "Children-dead-poor, girl isn't she in there boys?" (151) They did not pay any attention to him (q.). (152) Then said (e.) boy, "Rolling-skull she is inside girl" (153) Then said (e.) Rolling-skull, "Have her come out. (154) Don't let me get there where you two are standing Children-no-good. (155) Even a big one - he would listen to my word." Then said (e.) the boy, "Rolling-skull, she is not going to go." (156) Thereupon he got angry (e.) thereupon he did (e.) what he usually does (e.) he being no good. (157) When the head moves (e.) and now just coals were flying out (e.) large coals. (158)1 Then he said (e.), "Now all of you are dead." As he went, child-dead-poor now he went. (160) And that (standing) boy and he patted his mouth (q.) (warwhoop) he charged (desperately, immediately) he had the stick (q.) ragged-stick as he charged furiously (e.) he jumped up (e.) then on the other side he landed (e.). (161) Then over there just coals flew ahead (e.) (162) and when he landed then again he charged furiously (e.) that he had ragged-stick just he struck it (q.) in the middle they immediately burst (q.) he had killed it (q.). (163) The one that is not mature then he said (q.), "Miss, come on, my partner now he has killed it." (164) Then she came girl and there was a shattered head (e.). (165) Then she went (e.) girl she No. 159 omitted. 188 Publications, American Ethnological Society Vol. XVII rahi' aaxraratsakixru (166) heru axriratsdkipu heru axriruttsu tsu.raki (167) ru axritaruitsu a axraratsarari.ru (168) tsuraki wtte tsklstehhu'u kItu- tikstauxkcp pdkistt (169) heru axriwi'ru tt awta ratstkste hu'u piraski (170) trikaraaxre tstkskasa he te'tstkstehu'u (171) heru axriwa.ku triaxra-tsIkskasa triwe 'tt rul'taku axrahuriwd'wi (172) ndwa iwe-rdwihat he ke'tsi ruirahuri-wi ira'ri he weszaxre-rdta ta axrixwakia westtutsirasku (173) hetsi triwekuxrakataraxkd'd-hu heru axriwa-ku tsuraki sikesuxrurdre'ret wLtihawastatkari heru axririhiwi'kustttt kItu. axrtxrurdre'rtt (174) heru axriratsarikvt tsu.raki tfuvxrkerepreiru ru axrutsiratsdre.kiwat (175) heru axrutsta riki.su a pahuks a atit a rakiriktaxkt'tu kutirara tsvuvxre re.ptxkat rikutjraxka (176) heru taxwa'ku piraski e'kaa tiki ftatatsiks tsuat rakuwtdrukstilu (177) heru axrutsia tsu'raki wLtukstadtawe rtxkurdraxra tsapat kitskaa xrts (178) k6dtareriwts triwtteru'ruikstt (179) ndwa heru axrutsia ti'taku he riaxrdhura.rawartt riki.su rikistOdka a rikistdxkata a rikistipi.ku a- uraadxkatit a rikistakarus sihuks (180) tsu'raki rikuxrukstakiriktara hawd pahuks (181) heru axriraraxkaru kt'tu (182) triwewituxra'a tsu'raki kitskadxrts irarardxkaru-ku (183) e axrarake'a trirutahu had (q.) a grooved rock she pulverized them (e.) (166) then she gathered them together (e.) (pieces). Then she put them down (e.) girl (167) then she built a fire (e.) and she burned them (e.). (168) Girl she was happy (q.), every way he had mistreated her. (169) Then they sat down (e.) he would be happy boy (170) the one that was not mature (e.) and he would be happy. (171) Then said (e.) the one that is mature (e.) they are the ones way over there they that live (e.). (172) Now when they stayed there then - those travelling brothers then they knew it (e.) they would say (e.) now they two have her (173) but then the grass was coming up. Then said (e.) the girl, "Prepare the ground there are many weeds." (q.) Then they proceeded to cut the grass (e.) all they fixed it (e.). (174) Then she took them off girl sacred bundles she untied them (e.). (175) Then she did (e.) corn and pumpkin and beans and all kinds of seeds she had with her in the sacred bundle they were inside. (176) Then he would say (e.) boy, "Oh, partner I think girl (daughter) is a prophet." (177) Then she did (e.) girl the way was among (q.) to have them women shoulder blade (178) hoes these they used as (q.). (179) Now then she did (e.) right here then she laid out rows (e.) corn white-corn and yellow corn and speckled corn (egg corn) and blue corn (black corn) and shrivelled corn five, (180) girl she had the seeds also pumpkin. (181) Then they planted them (e.) all. (182) She was now using (q.) girl shoulderblade as she was planting them. (183) And it was a long time Weltfish, Caddoan Texts 189 rakutaxraxkd-waa (184) heru taxwadku tsu'raki tiki sikare'siwa ruzriraturukstakurare.riku (185) he kettsi piraski ruwttitdxtavt Lrikarare tstkskasa (186) aki. riuwe tarat triaxrahuraxku witiraxkutaudtu (187) heru taxwa'ku piraski trikdaraaxre tstkskasa (188) tiki tshat iwetiwa'ruksti trita-ratitsikst&.kd ri he were'tatpa trikuxralt (189) he iwerara'ke'ru he rahi'ri weaxrakauk.Eats (190) hawd pahuks weaxraahakdsixke'tstt heru taxwa'ku piraski e.kaa tiki rutratawadwi (191) tsuat triwe tiwdvruksti (192) rekssi triwttutaktaixku a pa'huks a atit (193) heru axriwa'ku tsziraki tiki ra'ru sikaresitaru (194) tirate.hat Lrirurahe.ra rakutdrau (195) iweaxrarake.a he axrakdczsat tsu-raki (196) he axru'ta re'ksu i-ratawi hiru axritaxpa heru axrratsdrikvt (197) heru axrirarikata'at heru axrirdharu re'ksu iriwe'titt uradxkactit (198) heruz siaxriwdisL'tLt pi'raski (199) heru siaxriwa'ku u'kaa triwetuxtahare (200) e hawd axrarake'a he hawa pahuks siaxrdra (201) hawd risiaxrutsird&haru (202) e.kaa hawd wttuxtahari (203) wesiaxrdwaa piraski (204) hawd rzsiaxru'tsira'ra dtit (205) hawa rusiaxrutsird'haru (206) ke'tu wituxra'a kusikarewdte.rda'ta isira'ku piraski (207) ke.tu kixri.(e.) the way it is when the plants would come up. (184) Then she would say (e.) girl, "Partners don't you two go where we were preparing the ground." (185) But then boy he would steal over there (q.) the immature one. (186) But when he would have gone where the field is (e.) when he would steal over (q.). (187) Then said (e.) boy the immature one (188) "Partner girl she is wonderful. Right there where we were doing thus and now there are plants standing whatever they are." (189) And when it was a longtime then finally the patch was high (e.) (190) also pumpkin the vines were long (e.). Then said (e.) boy, "Oh, partner, those hanging there (191) girl she is wonderful." (192) Corn he meant (q.) and pumpkins and beans. (193) Then said (e.) girl, "Sons, just don't you pick them. (194) There is a certain time when it is good to pick." (195) When it was a long time (e.) then she went among (e.) girl. (196) Then she did (e.) corn that one hanging there where grains on it (e.) then she picked them (e.). (197) Then she took them up (e.) then she put them in water (e.) corn they were blue corn. (198) Then they two began eating them (e.) boys. (199) Then they said (e.), "Oh, it tastes good." (200) And again it was a long time (e.) and again pumpkins she brought two (e.). (201) Also she put them. in water for them (e.). (202) Oh, again it tastes good, (q.) (203) when they were eating (e.) boys. (204) Also she brought them for them beans. (205) Also she put them in water for them (e.) (206) because it was for this reason (q.) they two did not know (q.) those two (sitting) boys (207) because they were of 190 Publications, American Ethnological Society Vol. XVII ruihura ti'rdwihat a ihe raxwihat tsu'raki trii'raui kitu riru stwttutsitahetspd.wis kusikarexre'rd.'.ta atit a irarutspdawi pahuks a. kt'tu (208) heru axriwa.ku tsu-raki (209) ndwa tiki rakis si8suksp'ra heru axri'tsia wewlteruruts raikts (210) heru axriwa'ku tukstdktaru re.ksu (211) heru axriri'taru heru axrirtsia ti trirdtuxrakd,'ri rakuraraxkiwira (212) aaxrtxratsdhistt (213) he hawd ruaxrittsia dtit axrtxtdrau a. axrtxru'tsu (214) haIwa axru'tsia pahuks he axraratsdkipu tri' hawa. ratuxrakariusiU ku pahuks werakuratsah?.su (215) heru axrutsia pahuksdra8su he axrixratsdakpu acru axritihaktit tsapat (216) a iraunhat piraski kusikarexre'rukstad6.ta (217) rthuksu kuxrikspd'ahu tdraha (218) awe'teraraspat tdraha pi'raski he te'rara ikadtit he hawd wttdaraxwt'tat awiska tit (219) her' sixriwaiku piraski tsi sikuxrawdaruksti (220) aru-hirahuri wi he ktt& wereratzta tirdwihat tri irru ta (221) heru axriwa.ku pi'raski nawa tsu'at ndwa ird.ri wetixwaki raku'hu rawetauusta ndwa heru trikuxrardatta rauakiakurukstartt ra kuwitsahu (222) nawa trikuxri-rawiu he axrawa-ku piraski ndwa tsu'at triwetauwtscusta (223) ndwa rutriaxseparate these here living and those there girl there the one she is. all right there they got acquainted with the taste of them (q.) they did not even know beans and those others pumpkins and all. (208) Then said (e.) girl, (209) "Now boys, wood you two pick up." Then they did (e.) they had (q.) wood. (210) Then she said (e.), "Let us pick corn." (211) Then they picked. (e.) Then they did (e.) this way we do when roasting them. (212) Then they dried them. (213) And also they did (e.) beans they picked (e.) and they put them down (e.) (214) also she did (e.) pumpkins then she gathered them together (e.) where also the way we always do pumpkins when they are dry (215) then she did (e.) watermelons and they gathered them together (e.) then she built a cache pit and stored things in it (e.) woman. (216) And those (plur.) boys they did not know (217) only they probably used to eat buffalo. (218) When they would go hunting for them buffalo boys then they carried with them spearl and also they would have wraps (q.) tanned buffalo robe dyed black. (219) Then said the two boys (but they were wonderful (220) also those travelling about and all they knew these here living (plur.) the way it is). (221) Then said (e.) boy, "Now Miss, now my brothers they have decided to come. now they are going to come." Now then the one that knows when the day is to be for them to arrive. (222) Now at so long a time Then said (e.) the boy, "Now Miss, they are going to arrive." (223) Now this is the day he meant (e.) (224) when 1 More familiarly called ikLs, the above name is sacred. It is a spear taken on buffalo hunts, well-polished and sharp, four feet long. Weltfish, Caddoan Texts 191 rutstakurexku (224) triweaxrawttsaustarlt (225) heru axrwacku piraski tsz8iat triwerfsakucru iracri rawdtsaustarLt he kitu Istackdaruru iratutsiksta'kdacwa.xri (226) pdhuks dtit rik.'su (227) he triruxra'a iracri rawutsahu rtxrakawaats (228) he keetsi kacwtta taxwdka-hu irdari itaxri sika'tse'a aki taxwLtska ka-tsirisawa itaxri. sire'ru (229) ruxradru kdrarettsLkskasa piraski (230) taxwaiku ira'ri karardtara sitaklttwiruksta tri.siratse'ku'u he irari kaskuird'u he iriretpa'kasta (231) ira-ri tirastapx'hat itdxri sitsre'ruk8 kakuraherasta taku sitspiruttt (232) wttika 8srakatsLksitsarakskdru.ku (233) ketsi ruxrawru piraski wttiaxruxirarra (234) tikdrare'tstkskasa iwera.tstkskwustata itaxri i'raiku (235) nawa e riweaxrawawdAku irdari kltti weaxrutirehariwariku (236) heru axriwacku piraski ndwa tsu'at rdhaesa irdari iwetawitsadusta (237) heriru axrutsia ts8.raki kttu axrarakd-ruxkara'u iweaxrdhe sa (238) wttiwau.hat iaxrawad.ihat e hiri axrakitawihat aki triwekUtitt (239) heru siaxriwa-ku piraski tsu'at ruweraxwlhat ird4ri (240) he piraski rurusiaxriwa triaxraxwi'hat (241) ru'sixradwtspa ird'ri triaxraxwthat (242) heru sixriwacku ird'ri ti'ku tsu.raki (243) heru axriwa-ku trirrararktisu they are going to arrive. (225) Then said (e.) the boy, "Miss when it is that day my brothers for them to arrive and all you must cook that we were working (226) pumpkins beans corn. (227) Then so that they can brothers when they arrive, for them to eat. (228) And so youngest he would say, "Brothers sister we will be related to her." For he wanted (e.) we could sleep together sister they are to her (229) for the reason he is not mature (youngest) boy. (230) He would say (e.) his brother there is no doubt they are going to leave it to you how we should be related to her and brother you will give the way to me and I will say that. (231) "Brothers you sitting here, sister let her be related to us. It is not going to be good anyone of you to lie with her (232) you will always be making your thoughts mean (q.)." (233) But it was because boy he was working for his own sake (e.) (234) that one immature he was happy because of her (because his thoughts were stuck to her) sister that one. (235) Now then he said these words (e.) brother entirely he was preparing him (e.). (236) Then said (e.) boy, "Now, Miss, tomorrow brothers they are going to arrive." (237) Thereupon she did (e.) girl everything she prepared foods (e.) and the next morning (e.) (238) there was a hill (q.) that hill (e.) then there they sat on top (e.) and here it was they. (239) Then said (e.) the boys, "Miss, there they sit (e.) our brothers." (240) Then boys they went there (e.) where they were sitting (e.) (241) they two got there brothers where they sat (e.). (242) Then they said "Brothers there is (sitting) girl." (243) Then said (e.) the 192 Publications, American Ethnological Society Vol. X VII triwe.sitastarahurittt (244) kadwtta kttu raru wttiwawdkadhu axrawadkahu (245) e.kaa tsuwraki triwetiwa-ruksti (246) heru axriwaiku trirararikttsu piraski Lriwe.ttt ru'iitaku axrahuriwa'wi (247) axriwadku he riweku'ruruksta rdkuretsaxriksdara ruxra'rexku rakuraxkltta'ra (248) i'axrawacku piraski tisitrastatara'u Lriwatira ruixttaku axrahuriwdwi axrtxraraxra rdkirizku (249) triwesire-staradhurittt (250) he irdw'hat piraski he rikutararauxwiat taka'ski (251) he riteruxtsa ika-tit ke'tu wttikarexreruksi.ta heru axre-tawirdadhu tsuraki trii'ra ku axrawits&dhu (252) he kttu weaxrarakdrurutspa (253) rikz*su atit a pahuks (254) u'kaa piraski wltiratsikstehhu'u westrite rtt tsu'raki a siaxrtxrardxhurutspd'wu td6kaski (255) 6 axrixwaki tsu'at tiwe're-siri-ruts td-kaski (256) heru texwaki triwe.sitastardhurittt (257) nawa hetsi i-rdwihat he rixwaki&ahu ttxwaruksti piraski (258) trikuxrasaku'u he weaxrukira'ruu piraskfripaxki astdateehura'ra tri sid'tse'ru (259) heru axriwa'ku kiripaxki triaxra'u trizaxrakuitika (260) ndwa wiskutsu ira-ri iritaskitawi (261) he ira'ri kaskura'u karardtara sitaruiusta (262) heru axriwakku tsvskit tri'axra.tsizskasa piraski nawa ird'ri tdtttska rakuuxrahLse'd'ra (263) he ke'tsi taku axr6dku kadwtta (264) heru axririwaki piraski oldest one, "You two have done well." (244) The youngest everything just he talked about. Then he said (e.), (245) "Oh girl she is wonderful." (246) Then said (e.) the oldest one, boy, "They are way over there those that live (e.)." (247) Then he said (e.) "Then it seems as though for them to cause them to get acquainted." he was meaning for them all to get together. (248) Then said that (e.) boy this, "You two are telling they are the ones way off those that live (e.) they that have them (e.) seeds. (249) You two have done well." (250) Then those boys then the packs would be so high dry-meat. (251) And each would have (lying) ceremonial buffalo hunt stick. Because they did not know each other then they came down (e.) girl where she is they arrived there (e.). (252) And everything the foods were placed about (e.) (253) corn beans and pumpkins. (254) Oh boys they were happy (q.) when they saw her girl. and they placed bundles for her (e.) drymeat. (255) And they would say (e.), "Miss, these things are yours dry meat." (256) Then they would say, "You two have done well." (257) Now then those there then they would say they are wonderful boys (258) there was a day and he was anxious little boy for it to be settled what relation she should be to us (259) then said (e.) the little one the one (e.) the one that killed it (e.) (260) "Now hurry brother you are the one to decide (261) and brother you must give it to me there is no doubt they are going to give the matter to you." (262) Then said (e.) a little the one that is mature (e.) boy, "Now brothers I want for it to be decided." (263) And then Weltfish, Caddoan Texts 193 ndwa tsiiat rurihe-taku ke'suksihuwzitit (265) heru axxtraxkawitit (266) heru axriwa-ku triaxrararikttsu (267) ndwa ird'ri tiruwhu'u tirataraktdxka'wi ti8sirakuxti siraxrdhuras tsu.raki (268) he irdcri karexrasl'ku he karaasetsstkstehu'u iravri kitu tdtarakatsikste'hu'" (269) he etu tird'ku tsu-raki heriwe're' rui-taku axrahuriwdwi rdkiri-ku axrtxraraxra (270) ndwa weretslxradkawa.xtsu rakurukiwira (271) he re-tatsicks rirUraku'uxrd-te'hat ratsakIkuti-kvt (272) heru axriwa-ku piraski ndwa ird&ri e're'tuxraradixku (273) ndwa ru isira.ku iri'tsvskitt ratsikskasa riwestxrad'u rakuwaka trisirdku'u tsu'raki (274) heru axriwa'ku piraski ira-ku nawa ird-ri tatttska ratkuwacka ti trikadrare-tstkskasa nawa ird-ri kasitrapaktLks iwesirdskuru'ha (275) ndwa ird ri tira-kur tkuruxriwa'kasta herikasirapltska kawtta trikixrawadkasta heru axriwalku a-wit nawa ird&ri ndwa trikasirapttska trivrdtttska' rdtkuwacka (276) heru axriwa'ku piraski ira'ri tatttska rdtkuwa'ka ird'ri trisilspiru'tct he kare'ruraherasta (277) wttikasirakatsiksttsarakskdru-ku (278) tsi re'tltska ita-xri siratselku (279) kitu ruaxririwaki urartlstt iwetdspa'ku (280) ruixrarra'a k&dwita kltt axrawawa'ka kakura'he wttiraskuxrakuxakikuscu tsi tiweradku ita'xri ruraherasta kttu ruxhere sat (e.) the youngest. (264) Then they said (e.) boys, "Now Miss, over there sit down." (265) Then they sat down inside (e.) (266) then said (e.) the one that is the oldest (e.) (267) "Now brothers the affair is (the reason) we are in here these two that found (e.) girl. (268) And brothers you are not sitting and you that are not happy brothers all we are all happy (269) and because this girl it is she way over there they that live (e.) seeds that they have. (270) Now we are eating something different (271) and I think it is the thing at the end for us to join." (272) Then said (e.) boy, "Now brothers I mean (273) now those two the one a little that is mature they have given him the matter to speak that's how they should be related girl." (274) Then said (e.) boy that one, "Now brothers I want to speak. This one that is immature. Now brothers you must be sure since you have given the matter to me. (275) Now brothers this one whatever he is going to say you must agree accordingly youngest whatever he is going to say." Then he said (e.) first, "Now brothers now you must agree to what I want to say." (276) Then said (e.) boy, "Brothers I want to say, brothers, if one of you should sit down with her (marry) then it is going to be no good. (277) You will always make your thoughts mean (you will fight). (278) But I want sister for us to be to her." (279) All they say (e.), "Right you have spoken." (280) Because everything that he said, "It is no good for you to make your own soles (q.) (moccasin) but since this one is here sister it is going to be good all your feet she will take care of." There 194 Publications, American Ethnological Society Vol. XVII rakastaratsikstdwawil heriru sixre'a itd xri (281) heru axririwwaki tsi.at siksu'ka ruaxre'-huku' (282) heru axriwa.ku iaxratsikskasa ndwa tsi-at ita.xri wesitata (283) e'kaa piraski triaxruxra&ru weaxrakakts (284) ndwa siriradre hats itaxri wesire'ru (285) ndwa axriwaku triaxrararirkttsu ndwa tsu.at ru i'taku ti turaxku tei'k aas tituriku (286) heru axriwalku pilraski iriaxratsikskasa ndwa itcdxri heruxre.tstststa daas tirasku (287) tiwesiratutsirasku heruxre'tst4sta a'as (288) heru axriwa'ku dsku ti'rdwihat irdari ndwa ru'ta-suxta rurire-turaxku (289) taspd-kasta tsu-raki wesdtatutsirasku (290) wesLtdtku'ttt paksLtsakaraa.t'u (291) ru_ tri-rd'ku id'sti trikasiwitsat (292) tiwdakasta isiukat ndwa tiki kirussra he respa'kasta tittaku fritaty.ra tirirasku (293) tattxraitusta ruweraxku tsu'raki kurasixrau ru irixrdaphat he rixrirdxwttsat axritsiktsirasku he sire'tirikistt he rixwaki irdari rdskuxre'tsts (294) triweti resda'ru axre'turariku (295) a' axratsikste'hu'u resadru iweaxruxre'tsts heru axriwa'ku re-sdaru heru axrutsikdksa rdhikuztsu (296) suksikitawI.ttt he tsitsaxkdat tire'tiru'ta (297) triwetiwakitsdxkaat rakituraraspatasiru ttt (298) rUzrrrakuktakuwitspu tri'ira'ku tsu-raki he riraxkiti'a upon they were to her sister. (281) Then they said (e.) "Miss, come in." Then she came in (e.). (282) Then said (e.) that mature one (e.) (oldest),,'Now, Miss, sister we are yours." (283) Oh boy the one that did it (e.) he was happy (e.). (284) Now they finished it sister they were to her. (285) Now said (e.) the one that is the oldest (e.), "Now, Miss, over there there is an encampment. He is there (sitting) your father he has a camp." (286) Then said (e.) boy, the mature one (e.), "Now, sister, he is going to find out your father you are here (287) since you are here with us he is going to find out your father." (288) Then said (e.) one these brothers, "Now you are going where the dwellings are. (289) You are to say, 'Girl we have with us. (290) we have killed it Rolling-skull.' (291) There where he is her father there you must arrive. (292) He will say, 'Go in now son, where do you come?' And you must say, 'Over here is where I come to where you are. (293) I bring the word there she is girl your child way where we live. and it chased her there the one that was keeping her (e.) and we saved her. and they said my brothers for you to know."' (294) This is the chief that has the encampment. (295) And he was happy (e.) chief when he found out (e.). Then said (e.) chief then he called him (e.) the brave. (296) "Get mounted and go among the village this village extending." (297) As he goes through the village with the news for the people to begin to migrate (298) for the migrants to arrive there where she is girl and they will all join-together. Just when morning came (q.) then they spoiled (broke) the camp Weltfish, Caddoan Texts 195 rihuksu wtathe.sa he axririturawahuru (299) heriru are-ktakuraraspa'tasiruxrlt ru' weraraktakuwltspu tri. ir4awhat piraski (300) triwetcta4w'at praski tri rukstaitUstaxra (301) ndwa ruiwe'ra.raktakuwttspu Ltrira-ka.wi piraski (302) ktrahus rawtedwari axratslkstehu'.ru iwerutdake'rtt ruriruwitiwa'ku kurahus iraku piraski rirru'witiwa ku riaxrarariktisu wttuxrdixku (303) ndwa pfira'u turaxkttu wetaskitawi axriwdkku kitu wekutatard-ka'ra'a (304) iaxrawihat piraski iaxruxrdraru a' tawiksa ptts (305) he wekurdhara'a iwe ra'ru rinku irukstturdraxra he rhe rekitawi piraski (306) rimru witiretsdxriksa triraraxklttuara (307) ru. triru ti8tsire'tsis irdwihat pi'raski (308) akdta'ru iwerardtsawe hiru axrura-he (309) kurahus witaruraktaprihqu'u irdwzhat (310) irtxraraxra rdkirz'ku a herdwzthat ire'ra-i'tawi ra irzwerurira te'hat triweraraxkit.a iraktakawu tsikstLt triwe'rutsutsira ru. (e.). (299) Thereupon they proceeded to migrate way off the migrants arrived there where they lived the boys. (300) He is going among boy the one that had had the news. (301) Now when they had arrived there, the migrants where he lived boy (302) old man he was going about (q.) (excited) he was happy (e.) when he saw them immediately he said (q.) old man that boy he said thus (q.) the one that is the oldest (e.) he meant (q.), (303) "Now child the whole camp you are the leader." He said (e.), "All you are my children." (304) Those (sitting) (e.) boys those that number (e.) eight (305) and now those are his children. Now just he sits the one that had the camp and the other he is leader boy. (306) Thereupon they became acquainted when they joined together. (307) There thereupon they found out those (sitting) boys. (308) Tribe that which is among there it was good (e.). (309) Old man he loved them (q.) those (sitting). (310) Those they had seeds and these others that they know. Now this is the end of it since they joined together they migrated well. That is all. THE ROLLING SKULL. (Free translation.) There was a camp and in a certain part of that camp lived the Rolling-Skull. He was very wicked and planned all manner of evil. The head chief of the camp had a very beautiful daughter and one day the Rolling-Skull decided that he would have her to take care of him. The skull rolled over to the chief's house and when he got inside he demanded that everyone leave but the girl who was henceforth to take care of him. To this the chief consented as he knew the strength of the skull's evil magic; and so everyone left the house but the girl. When the skull decided to kill someone he would get ferocious and would roll about so that large coals flew 196 Publications, American Ethnological Society Vol. X VII from within it, striking the object of his anger and killing him. When the people came out of their tents and saw what danger they were in, they packed up their belongings and moved away. And so the skull was left alone with the girl. He heaped all manner of cruelties upon her while she was with him. He would stab her with a burning stick and he would order her to rake up hot coals with her bare hands; at one time there were large ugly insects upon the skull and he would demand that she pick them off. Some time passed in this way and finally the skull thought he would go off on a trip. But first he wanted to find out if the girl would try to escape and so he deceived her by saying he was going off to get her some food but actually he simply went a short distance and hid near the house to watch her. When he saw that the girl did not try to run away he went off on the hunt and found a large herd of buffalo. As he rolled about hot embers flew from him and by this means he killed one buffalo in the herd. He took the meat to the girl and when he got there he announced that he had now come home. Now that he felt reassured that the girl would not leave him he would go out and hunt various kinds of animals for the girl's food. In the lodge there hung a sacred bundle and as he was leaving, the girl's father had told her that he was leaving his bundle behind and that in it was the power to protect her. He was doing this because the skull was so evil and because her life was in danger, and all the people had concurred in this as they feared him, and he was leader of the whole camp. The skull again went hunting and while it was away a wonderful thing happened to the girl. Inside the bundle were all kinds of planting-seeds, pumpkin, corn, watermelon and striped pumpkin. The voice of the bundle told her that her captor would be gone for some time. On the outside of the bundle were tied a war club and some smooth plum sticks. The voice told her to take the things that belonged to the bundle, a pouch of water, some large sand burrs, and some pieces of shell. Then she was to flee to where certain animals were who would protect her from the skull. The second of these animals was very ferocious and was feared by all others. About his den were scattered bones of all kinds including those of the buffalo upon which he preyed. There were four of these ferocious animals but if three of them could not help her the fourth certainly would. Then she set out as she was directed, carrying the things on her back. If the skull in his pursuit were to approach her too closely, she was to throw behind her one of the burrs she had. When the rolling-skull got home and found the girl gone he was furious. When he found the girl's footprints he said, "Now, my girl, you are as good as dead." He meant that he would kill her for trying to escape. Then he rolled off in the path the girl had taken following her footprints. Meanwhile the girl had dropped Weltfish, Caddoan Texts 197 the sand-burr and when the skull got to that place he could not pass for there was a big thicket of thorny burrs. About this time the girl got to a valley where a mighty beast lived. All about his den were scattered the bones of his prey. As she approached the den she sang, "A girl is coming to the one-who lives here A girl is coming, a girl, a girl." Then she continued: "Dear Sir, there is a ferocious person Coming on top of that hill." Then the beast answered: "Greetings, daughter, what were you saying?" Then she repeated: "Dear Sir, there is a ferocious person He is coming chasing me, He is coming on top of that hill." Then the beast assured the girl that he was afraid of no one and inquired of her who this formidable person was. She answered. "It is the Rolling-skull." Then the beast sighed and said, "Oh, daughter, he is the only one I fear." This animal was a large bison calf. He directed her to another animal who like himself possessed great powers. Then the girl went on over the hill and after she had gone for some distance, the skull had managed to come out of the thicket and had rolled up to the den of the bison in the valley. He was very angry and as he approached he called the bison insulting names. "You flat-white-nose, did a girl come by here?" Then the bison answered, "She went off in that direction". The head rolled on and when she saw that the rolling-skull was catching up with her she dropped the water she had with her in the path behind her. In this way the road was made more difficult for the skull and the girl had more time to make her escape. At last the girl came to a grove of cedar trees and among the cedars lived a big bear. Then the girl sang her songs as before and the bear answered her in the same way as the buffalo-bison had, assuring her that he feared no one. But when he heard that his opponent was the Rolling-skull he sighed and said, "Oh, daughter, alas, he is the only one I fear." And he was a really ferocious beast, for the bones of his prey were scattered far and wide about the place. He told the girl that further along in the direction he was pointing out to her was another beast who like himself was also very powerful and that perhaps he could help her. Finally the Rolling-skull got out of his difficulties and following in the girl's footsteps came to the Bear's den and as he approached he cried out, "Flat-chapped-feet, did a girl pass here?'' And the bear answered that she had passed by and gone in that direction. 14 198 Publications, American Ethnological Society Vol. X VII Again the skull went along and when the girl looked around she saw the skull coming over the hill and that it was about to catch up with her so she took out the smooth stick and broke it. Then she dropped the pieces and broke the other stick. She had taken both the sticks from the sacred bundle and now in place of the broken sticks there was a thick bramble of plum bushes with such sharp branches and thorns that the Rolling-skull would be certain to get caught for quite some time. Meanwhile the girl was on her way to the home of the wildcat and as she approached again she sang as before and he also answered her in the same way, assuring her that he feared no one. But when he heard that it was the Rolling-skull with which he would have to contend he said, "Oh, daughter, he is the only one I fear, go along in this direction until you come to some people that I think will help you, for I am powerless against this monster." When the skull got out of the plum thicket he resumed his chase. He came upon the wildcat. The instant he saw the wildcat he said, "You long-back-puckered-up-face, has a girl passed by here?" Then wildcat told him she had and pointed in the direction in which she had gone. "Now, my girl," said Rolling-Skull, "you are doomed to die." When the girl looked about in her flight, she saw the skull coming over the hill-top and she took out the shell she was carrying and threw it in the path. Soon there were many pretty shells where the one had fallen. When Rolling-skull got there he decided to pick out the good-looking ones that would be suitable for making arrow-points. He was delayed here quite a while and after again chasing the girl for some distance he hid the shells he was carrying so that he could go along unencumbered. Meanwhile the girl came to a grove of trees and as she ran she saw two little boys there, one not quite as old as the other. They were at home alone, and finally the girl realized that these must be the people to whom she was to come for help. The older brothers were not at home, only the two boys were there. As she approached she sang the same song she had sung on the other occasions. The two boys were playing at the edge of the bank as very young children often do and the youngest boy said, "There comes a girl." This was a family of eight boys of whom only the two youngest were at home. These boys were unknown to the girl's people. When the older brother had gone away they had instructed the little boys as to what was going to happen and what they should do, for these boys knew everything that was going on in the whole universe. The older of the two little boys said, "That's the girl that lives far away from here." The boys heard her singing as she came and the youngest said that his brother had better kill what was chasing the girl. There they stood waiting at the edge of the bank and when she came the older one said, "Miss, you seem to be in trouble." "Yes," the girl answered, "the skull is chasing me." Weltfish, Caddoan Texts 199 Then the boys invited the girl into their house and told her that their older brothers were away on the hunt and that they were there alone. They went into the house and the boy asked her to take the sacred bundle from her back and hang it on the wall; there was another bundle hanging there already. The girl was worried because only the two little boys were at home and she thought that they couldn't cope with the terrible skull alone, for weren't the other beasts very mighty and were they not afraid of the Rolling-skull? She was about to run away when the youngest boy reassured her saying that his brother was going to kill the skull. Then the boy came inside and took a war club from the sacred bundle and prepared himself as his brothers had directed. He was going to fight the skull with the war club. These boys were known as the Wonderful-boys. And they were indeed wonderful, even though they were so young. The youngest again reassured the girl telling her his brother would kill the skull and that now they were prepared and would go outside. They stood against the door flap to keep the door closed so that the girl would not run away in her fright. Finally the skull came along and it became more and more insulting as it approached, "You ragamuffins, is the girl inside?" When he heard that she was he told the boys to have her come out. "See that I don't get too close to you, you good-for-nothing children. Even great ferocious beasts listen to my commands." But the boy answered that the girl was not going to come out. Then the rolling skull got angry and advanced toward them saying, "Now you two rascals, you're going to die." And he let fly large embers as was his practise when he was bent on wickedness. At this instant the boy cried out in a war-whoop charging with uplifted warclub. As he charged he jumped completely over the head and the approaching embers and then turned and charged again, striking the skull right in the middle with his club so that the skull was shattered to pieces. And so the skull was killed and the youngest boy told the girl that his brother had killed the skull and that now she might come out. When the girl saw the shattered head she gathered up the pieces and pulverized them with a grooved rock. Then she built a fire and burned every vestige of the pulverized head. At last she was happy in the thought that it was gone, for it had treated her very cruelly. Then the girl made her home with the boys and they were very glad, especially the youngest. The older boy told the smaller one that she was one of the people that lived far from where they were. The older boys who were travelling far off knew all about what had happened. They talked about the boys and how they had taken care of the girl. Spring was coming and the grass began to come up and the girl told them to clear the ground of weeds. After they had cleared 14* 200 Publications, American Ethnological Society Vol. X VII some ground the girl took the sacred bundle from where it had been hanging on the wall and untied it. She took out the corn, pumpkin, bean and other kinds of seeds that were inside. The smaller boy would say to his brother, "Brother, I think the girl has magic power." Then the girl would get her shoulder-blade hoe such as women were accustomed to use and she prepared separate beds for each kind of seed. The corn was planted in the following order, the white corn, yellow corn, speckled corn, blue corn, and the shrivelled corn; she had five varieties of corn. Then she planted pumpkin seeds. Now the planting was all done with the shoulderblade hoe. After some time the plants would come up and the girl would say, "Don't you boys go to the planted fields." But the youngest boy would steal over and after he saw what was happening he told his brother that the girl must certainly have magic power. Gradually the plants grew and the pumpkin vines spread about. Then the little boy would say, "Oh, there are strange thingshanging from the plants and the girl must certainly have supernatural power." He meant the corn, the beans, and the pumpkins that were ripening. She told the boys not to pick any for there was a proper time to do that. Finally when she went into the fields she found that the grains of corn that were on the cobs were ripe and she picked some blue corn and cooked it. Then the boys began to eat it and they were delighted with the delicious flavor. Then after some time had passed the girl brought in two pumpkins and cooked them and again the boys were greatly pleased at how good they tasted, and then she cooked some beans for them. These boys did not know that there was such good food, for they lived apart from the people who planted, and it was the first time they had ever tasted anything like it. They did not even know of the existence of beans, pumpkins and other plants. Then the girl asked the boys to fetch some wood and they got some corn from the stalks and roasted it, as we do today when we roast and dry it. Then she dried some beans and some pumpkins and some water melons and stored them all in a cache pit. Of all this the boys were ignorant for heretofore they had probably lived entirely on buffalo meat. When the boys would go on a buffalo hunt they carried with them the hunt-spear,l and they would have wrapped about them a black buffalo-robe. As the brothers travelled about they 1 "These were sticks of a hard wood like hickory, taken on hunts and used for a twofold purpose, - as a drill to dig the holes into which the tipi poles are set, and as a forked pole from which to suspend the kettle over the fire. They are five to six feet long, forked at one end, and sharpened and burnt at the other. In use the burnt point is the drill, while to suspend the kettle, the pole is set into the ground east of the fireplace so that forked end slants over the fire. The upper arm of the fork is tied to the poles of the tipi above, while to the lower arm of the fork is tied a short stick which hangs over the fire, its lower end shaped into a hook on which the kettle is hung." H. Chapman. Weltfish, Caddoan Texts 201 knew everything that was going on at home. The boys who were clairvoyant told the girl that their brothers had decided to come home. When the day came for their arrival the boy told the girl to be sure to cook what they had planted, the pumpkins, the beans and the corn so that their brothers could taste the new foods. The youngest in conversations with his brother would always refer to the girl as their sister for since he is the youngest boy if they were related as sister and brother he could have the privilege of sleeping with her, for it was often customary for the youngest boy to sleep with his older sister. He would say to his older brother, "They will certainly leave the matter of deciding her relationship in our family to you and when they do, let me make a suggestion. I will say, 'Brothers let this girl be related to us as a sister, for otherwise if one of you were to marry her there would be constant dissension among you."' However, the little boy was not talking from a disinterested point of view as he would make it appear, but was planning to make things come out for his own benefit. He liked the girl and hoped that she would be as a sister to them, and to this end he thoroughly coached his brother. At last the day came when the brothers were to arrive home and the girl set to work preparing the food. Next morning they saw some people sitting on top of the hill and those were their brothers. The boys pointed them out to the girl. Then the boys went to meet them and when they got there they told of the girl. The oldest brother praised them for what they had done. Then the youngest told them all about what had happened and about how wonderful the girl was. And the oldest brother told them that this girl came from a tribe that lived far away, a people that were cultivators of the soil, and that through her their people and her people would become known to each other. Then the boys helped bring home the huge packs of dry meat and when they got to the house the girl had prepared corn, beans and pumpkins. The boys were very happy when they saw the girl and the fine food she had prepared. They set before her many bundles of dry-meat as a gift. They praised the two little boys for taking care of her and helping her. They would say "those boys are really supernatural." Meanwhile the youngest boy was very anxious to settle the matter of how the girl was to be related to them. He would urge his brother to bring the matter up as quickly as possible before his older brothers. He reminded him that the decision would rest with him and that he should be sure and let him (the youngest) have the decision his way. Then the second youngest put the matter before his brothers and they' said to the girl, "Now, Miss, sit down right here." Then the oldest brother addressed them and said, "We are all gathered here today to discuss the girl that our little brothers brought into our home. Brothers, we are all very happy to have her. Her people live far away from here and they 202 Publications, American Ethnological Society Vol. X VII have knowledge of planting-seeds and it is for this reason that we are eating new and different foods. I am of the opinion that we should take this opportunity to get acquainted with her people. The matter of how the girl should be related to us I think we should give to the second youngest boy to decide." Then the boy said, "Brothers, I want to leave this matter to our youngest brother and whatever he may say I hope you will abide by." Then the youngest said, "Brothers if one of you should marry the girl there would be constant dissension among you, and so I want her to be related to us as a sister." Then all said, "You are right in what you have said." Then the youngest added, "You should not be making your own moccasins and now that the girl is to be sister she will take care of that for us." And so it was decided that the girl should be their sister and they called in the girl and the oldest brother said to her, "Now, Miss, you are to be our sister." And so the matter was decided and the youngest boy was very happy. Now the oldest brother talked of the girl's people and said that her father was going to find out where she was. One of the boys was delegated to go to the chief, her father, and when he was asked what his mission was he was to tell him that his daughter was with them and that they had killed the Rolling-skull. When he got there he told the chief his message as he had been instructed and told him that his brothers had wanted to inform him. The chief was overjoyed and very grateful and he called his brave who was to mount his horse and ride through the village to announce that the people were to move camp to where the girl was staying. They broke camp early the following morning and set out for the boys' camp. The boy who had acted as messenger was leading them. When they arrived at the boys' home the chief was very happy. He went about greeting them. The old chief immediately appointed the oldest boy as chief of his people. He addressed them and told the eight boys that they were now all his children. The chief is retired and the oldest boy now leads the people. They became acquainted and joined as one tribe. The old chief loved the boys. The wonderful boys learned that these were the people that possessed the way of the planting-seeds. Now this is the end of the story. And ever after they travelled about together and they prospered. Weltfish, Caddoan Texts 203 38. THE MAN WHO MARRIED A BUFFALO WIFE, A COMANCHE STORY. pi-raski a tdraha, nartxta. (1) tri'axrutsiksdIhu raxku'turdru-ta (2) iretuiraru-ta heru axriraxkatawa-wu (3) Lriwertxrdraspe tritirutsiksahu tdraha rtxkuraraspe (4) heru weku'xriuit (5) he axruksiu'tadhu triraxk'te'hat tdraha (6) dwit triwesixrixraiwitsata irdte'hat (7) he axrixwaki tiwere-tehdat taraha (8) nawa he ire-tu'ruwta heru taru'tsia (9) heru taxrdstawu ariisa iri-raxkukdtari.ru (10) rakuktdxruriwawwi tdraha (11) nawa kePtsi heru ra'ru'tsia piraski weraxrdstawu tirakl piraski (12) wtteruzrukstdrihu'u piraski raku'cku a rihuksu taxwi.tzku heru site'rutsiraruklauts (13) herui ritaxtsa (14) rtxwitska' tsikstLt aspari (15) tsM triwiti'tsiks witerukskdraha'a (16) he irdku piraski wttu xpirare (17) nawa iwerari.rarnt iweraraws'ruxtarnt (18) heru wltiaxrutsiruwahk.ru heru axrikitaw'wttt (19) nawa ruwerarawi',rat ruwetiat tdraha rakuktdxruriwd'wi (20) he ira'ta piraski he titaku axrdruxpatsukdtasa atdari-ka patsu.u pakstitkukets (21) he i'weaxra.ta he riweaxru-vt piraski (22) kestu irueta heriaxre rurakaraha. ' (23) ruwewdte wdtsat triaxrarate.hat tsaxriks hernwedxrakari tdraha Boy and buffalo. Comanche. (1) The way it used to be (e.) when the camps were lined up (e.) (2) those camps extending then they all went hunting (e.) (3) they were hunting this way that used to be buffalo when they would hunt. (4) Then it would be far (5) and it used to be far off (e.) where they were at the beginning buffalo, (6) at first when they found these there where the edge is (of the herd). (7) And they would say (e.), "Here is the edge buffalo." (8) Now then that camp then he would do (e.) (9) then he would tie (e.) a horse the one that is swiftest (10) to chase about buffalo. (11) Now then then he would do thus: boy there he tied it (e.) that boy. (12) They held it great (honor) (q.) boy to have and just when they stopped (sat down) (e.) then they built him a bed (13) then there he lay. (14) They wanted well him to live. (15) But that was their way (q.) they were meticulous. (16) And that boy he was a handsome child (q.). (17) Now he had it since he is going on the warpath. (18) Then he dressed himself up (e.). Then he mounted (e.). (19) Now he had gone on the warpath he went buffalo to hunt them. (20) And that (going) boy then right here he had on the side his quiver (e.) he would have it across his shoulder arrow quiver wild-cat (21) and when he went (e.) then he was that way (e.) boy (22) because the way he is it was their pride (e.) (23) when he was near there (q.) where the edge is (e.) people there's where there are many (e.) buffalo 204 Publications, American Ethnological Society Vol. X VII rtwewitite'hat (24) ru ke'tsi iwere-witsat piraski (25) nawa heru raruitsia weraxtird'kawat a riiksu (26) rdh'ra kukskititks iratircktaxra tUkspgakadhu tuxratsaiitahhvt iweaxrutasirahdksittt he axri'ras tdraha ri irdkarikscwara he axruxra'riku'ruxkvt (27) raru siw'tirektaxkdkawadkat kettsi triruraxkuktaru ata (28) raxkuwitskaa tirdata rikuste.ku'tt (29) nawa ruiriratstardu piraski hetakui axraktaru'vt tdraha (30) he. ti'axrdtawiat taraha taraha-kipiri'ru wztu'xre (31) tiratda piraski he riaxrurirdxkd'at he axruturd'witsat (32) he riweaxraptxktitawu taku rayru wltittsat (tiretarakttsapiraarawi'a) (33) tdrahd tri re tsairarawi d (34) hawd tstu pitku wera'ruriktsa (35) her' triaxruixrirarat kukarawitiwi'hdiku (36) a'ki triwekute.ruxrrra'a pi-raski irdtta tdraha witaki-tsuat ru- ra-ru wttdxraw Itt kWtsi'karikat (37) he axrawdtska piraski padra rjhuksu siatcrikstu.waxra adki (38) tseru kutiwcdtska"' tdraha irdhaku sirakurikstaxra piraski 4aki kutarjrutste (39) ru ket.si pivraski heru heru axriwltska' ka-ki rctkuhu'kvt tuxra'a irurdahiwdara (40) nawa werura'rutsia piraski ru'we'ra'rat triruwitihaku (41) ke'tsi irdhaku kuxrawaruksti that's where the edge of it (herd) is. (24) There then he had arrived there boy. (25) Now then he did thus: he took the bow out (e.) and arrow. (26) Finally about four that bow he has they call it he touches them upon against1 that's when they lined up (e.) and they charged (e.) buffalo where the herds extended (here and there in groups) and they rode among (e.) (27) just they cut them up (q.) (scattered them about). Then each would chase a bunch (28) he wanted (e.) this one going to kill it. (29) Now the one I am telling about boy over there he drove a bunch of buffalo (30) and there was among them buffalo a young buffalo he was handsome (q.). (31) This one going boy and he picked it out (e.) and he caught up with it (e.) (32) and there he had his arrow prepared (e.) here just he shot it (q.) (here where our ribs extend) (33) buffalo where those extend over (between rib and hip bone). (34) Also again two (second) there the arrow sticks. (35) Then he chased it (e.) it would not fall (q.). (36) But it had a purpose in connection with him boy that one going buffalo there was a stream (q.) there just it sat down in the water (q.) (e.) in the middle of the water. (37) Then thought (e.) boy secretly just I ought to take the two arrows out but (38) purposely it wanted buffalo that one sitting in the water to have the two arrows boy. For it liked him (39) and so boy then then he thought (e.), "I cannot I to go in the water because of his fine clothes." (40) Now he did thus: boy he went off. It stayed in the water (q.). (41) And that one in the water she was 1 Four extra arrows are put against the bow while in action. Weltfish, Caddoan Texts 205 (42) he karaaxruks tri ivrdtsaksu rakukisika (43) hetstaa-he kuxrakatahat (44) ndwa ivwe-ra'ta he wesiruriksta (45) he ir6dta piraski he kukdruxra'tsdksta kuwetasaru'vt i'ra-ta taraha (46) tsi tairaha he piraski weruxrd'a iwerarirutste.ara (47) iweraxwari tdraha karakut ru i'weraxwari ruiwe'raxtaii kvt tstu tri axrate hat (48) he ke-tsi irdwari taraha he tskara rarcdi.ta i-rdxwari e irdaxwari nawa rutrikuxrardte-wdhat he rawLtakardtsu daki wekutetskiriku (49) nawa iweaxrarakesru he axraru arilkts witi. pi-ta (50) a titaku tdra tse'hat e- keetsi tihetaku rarue stta'ru-hurara'a (51) heru taru.tsia ariakts tikiaxriwiwa-ki (52) he iraka'riu tadraha kit kiwz'ku he sixre'rdazta irariki arz'kts trikuaxrk.haiu (53) irdariki arikits rutriwekuwite ha isLrurikstaxra piraski (54) he iraeriki heru ta-rat ari kts trirexkuraxkwussa ri (55) heru texwaki tira-a karerea arlt ks titrirataraparziki (56) heru siteruxwtirdraas arl.st ari-pahat daskakeritste (57) heru texwaki ar.kts ihe. rakariu (58) he axra-ruwra.kita isikararerirutsite.u wetaruradkLta iaxrtxwake'hu (59) id'sti ta ratsakluxraIkdvru (60) he taruraktta sirexkuxrirdxwari (61) he rahiri wekuxra-tsikskasa arlikts he kuxcratku tirdratku iatsti ru ihe wonderful (42) and it could not where there it was shot to live. (43) Nevertheless it got out. (44) Now when it was going then it had his two arrows. (45) And that one (going) boy then he didn't pay any attention to it there was something the matter that one going buffalo (46) but buffalo - boy it was because it liked him (47) that one going about buffalo it did not die. There that one going about (e.) it went among (e.) again where the edge was (e.) (where the herd was). (48) And so that one going about buffalo then alone it knew that one going about (e.) and that one now where the herds are then suddenly and so it was pregnant. (49) Now it was a long time (e.) and it had (e.) calf it is (q.) male. (50) And right here would be the edge of them and then over here just they two would roam. (51) Then he does thus: calf those this high. (52) And that many buffalo including bisons and they knew it that one (standing) calf who made him (e.). (53) That one (standing) calf there it was his father (he was son of) his two arrows it has boy (54) and that one (standing) then he would go (e.) calf where they would be playing. (55) Then they said this one coming don't let him come calf right here where we are (standing) (56) then they would chase him themselves young calves they would not like him. (57) Then they would say (e.) calves - those many (58) and it is because (e.) they did not like him it is because they are saying (e.) (59) his father that one the ones that eat us. (60) And it for this reason they would chase it about (e.). (61) And finally it was mature the calf and he heard this way his father 206 Publications, American Ethnological Society Vol. XVII ra 'u art kts (62) heru axriwaiku atira tdatatku piraski sirakukuxriraxwari (63) e re-tatku ru i'taku atlas dxratizru criwttaruradktta pi.ts tisirikuuru (64) axrati'ru atias he kukarereskutsranrkdahu (65) he riruvt atira tisakuru'ku ratkuwitska' atlas karetixrdtaruxku (66) tskdra rakuwdwa'riki ari'kts isdasti 6 iaWsti he tihuri he dtiwa'rt (67) he kettsi tatttska atlas karexrdctaruxku (68) heru axriwakku tsustira'u heririivt ttki ri'rltasi i a-as ratsaakuxra kdaru (69) ndwa heriretltska ari'stt tdtuxra'a tatttska a-as irasixku'u (70) heru axre rait awz.tit piraski arT'kis (71) he iwerara-ke'ru he- taratstkskdtauikvt artikts (72) heru taxwa'ku tsustira'u ktrikeru'vt raxku.tstkskataku ari kts (73) heru axriwa ku ari-kts tdttstka atlas ratkut.rLt (74) heru axriwa-ku tsustira'u tizki tuxrauxtawi daas raskutertt irititt ratsakuxra-kdaru (75) heru axriwa-ku tsustira'u adkareresiwitsuxta tuxrauxtawi (76) hetstaahe' ar. kts axrawLtska' (77) her' axriwa'ku tsustira'u itttska' d'as raskute'rt tiriruxtsi rariksisu dktta ru tirate'hat he weritaktatsdus (78) he suihuri wetaraxkata iriwetatsakuraktarasp'a he weritaktatsaus tiweraraxwaa (79) heru- ketstikutsu tjat pe'rksu (80) rntitt raxkuwitska' kirathat - one that is calf. (62) Then he said (e.), "Mother I heard boy when they would chase me (63) and I heard way over there my father that is mine (e.) that's the reason hate these me. (64) That is mine (e.) my father and you never do tell me. (65) And it is that way, mother, there will always be a day when I think my father I haven't any. (66) But then when they stand about calves their mothers and their fathers then they are together and they would stand. (67) And so Ithink father I haven't any." (68)Then said (e.) his mother "It is that way, son, that is your your father the onethat likes to eat us. (69) Now that's what I want myself I did it I wanted your father for him to be yours." (70) Then thus he came to find out (e.) boy calf. (71) And it was a long time and he would get stubborn (thoughts would go against) calf. (72) Then she would say (e.) his mother, "What's the matter?" when he would be stubborn (e.) calf. (73) Then said (e.) calf, "I want my father to see him." (74) Then said (e.) his mother, "Son that way is hard your father for you to see they are those those who like to eat us." (75) Then said (e.) his mother, "You are not going to get there it is a hard matter." (76) Nevertheless calf he wanted to (e.). (77) Then said (e.) his mother, "If I want your father you to see, they are mighty really tribes that are at the edge and now they are hungry (78) and this way they are coming hunting they are coming hunting for us, and they are hungry these that are coming. (79) Then far off ahead he goes scout. (80) So they are when they want see if I can see anything buffalo Weltfish, Caddoan Texts 207 kukustutsirdertt tdraha tstdru.ta (81) heru axriwa'ku tsdpat he re tsakuhurahdtststa itttska' d.Bas raskute6rtt (82) hetstdaahe' taxwa'kui arikIts e re'tttska' atias ratkute'rtt (83) he axrawaiku tsdpat ndwa d.as wetasutertlksta (84) he kettsi rerdrtara itsakuhurttsakawarika he retsaklhura'hats (85) hestu wituxraraixku irararirdspaq he apa.ru sriterrtt rusirixruriw.ttt asrirxku'ttt (86) wttuxrardaixku tsapat irawakkahu ikararuarkstska' sirakiwaa (87) axrawa-ku ndwa wetatstxwduxta adas triralku karesurdriru (88) aki kutira ku trirakqxra'rexku rubra riruariustarLt (89) heru axriwaku isdsti rihuksu iras tatstxwduxta ka-kisdksikat ratstxki.wara (90) ndwa ru'we8si.raxwa rihuksui iras (91) awetedxressa' tritaku kararaxkuiwari hd risitdxwirU'ttt (92) sakuxkttu he risitaxraxkdku (93) a rihuksu ta'rdtkeea henrru sstaxwa ratka hakt'tu he sstaxwa sirurdriru irts8xwara sdksikat katsakuhuirahats (94) trituxra'a iras isirdwari heru axrwacku tsdpat ndwa wttuxrdi'xku arf kts ndwa tiriratked.ra nawa ruriwetatstxwttspauxta rira-surdtsehat (95) triwetatstxwttspduxta ka-sitaraxkis (96) ndwa iwe.riratkead.ra isixraspd.tast (97) nawa rii.rikuxriratkaha-raiwun rawttakaratsu ari' ks tsti a-ki we-kuwtikukstakut (98) heru axriwa.ku tsustira'u siksa kardtiwackAdhu tritasutd.if there is a herd." (81) Then said (e.) woman, "And we two are going to die if I want your father for you to see." (82) Nevertheless he would say (e.) calf, "I want my father I to see." (83) Then said (e.) woman, "Now your father you are going to see. (84) And so it is doubtful. If they fool us then we have died." (85) Because she meant (q.) those coming in front and secretly they would see it they would get in their path then they kill them (two). (86) she meant (q.), woman, he that would be saying he that didn't want them (two) to come. (87) She said (e.) "Now we are goingto go your father where he is. Don't be frightened." (88) For there is a way that she meant that he is going to be afraid of. (89) Then said (e.) his mother, "Just when night we are going to go. It is not daytime for us to go." (90) Now there they went just when night. (91) When it would be morning where anyone they would not go about and they would stop there. (92) All day then there they would stay down. (93) and just when when night would come thereupon they go (e.) all night then they went they are afraid if we go daytime we will be dead. (94) That's why night they go. Then said (e.) the woman, (now she meant (q.) the calf) "Now tonight now we are going to arrive there where the tracks begin. (95) Where we are going to arrive you must be strong." (96) Now when it is night they started on. (97) Now at a certain time of night suddenly calf back then it had fled. (98) Then said (e.) his mother, "Come here, didn't I say 208 Publications, American Ethnological Society Vol. XVII rtsta (99) d&ki triwekutirate-hat tsaxriks rakusurdtse'hat diki triwe 'Utira art'kts tstu irakukstdkuku tri kuxrasurraxkaha tsdariks (100) heru taxwa'ku tsustira'u siksa kardtiwa'kdahu tuxrauxtawi (101) hawa tsi.'r tiratsixwari he- rerd6tara (102) heru terd art.'kts he ra hi ri kuxrutatsikste'a tritkaha'rawi tsa'xriks (tru.tasUxkaha.rawi) he ra'hiri rutatstkstea iwe'sira'ku siksikat (103) he ihe we.raratked'ra heriweaxrawd-ku tsdpat nawa triwetatstxwttspauxta tritire'turaxku (104) iwerardtke'u he iwesirewd iras d'ki wekarexri'vt he ke'tsi tisirdwara he ar'.kts he tdxkukstakut l'stu (105) iruxrd'ra tsdxriks trikuxrardxkaha (106) heru taxwa'ku tsustira'u si'ksa tdsLtska c as raskute'rtt he re'suxter'nksta (107) hawa tstt ru te-ra he rawLtakardtsu hiru axre'rtt.ru'a iras irzlhiu raru' wtte'tuxkirardwata'rua (108) he axrakiwtktaxku' he trisixrakdtawa triwe'siwitikitawarlt iras rdriwi'tsu rardtkel'ariusuku (109) d-kaa tiaxre'tirua tsiru wttiraxkiriku i'weseirakitawa-riki (110) heru axriwa'ku tsustira'u ndwa trittutd'ra trikasutsia (111) heru axrutsia tsustird'u he wdtixratawihurat he' ru'axrarrarnt he hjiru axri' tsdpat (112) heru axriwa'ku ndwa wttuxrdaixku arlzkts irisutsi'ksa (113) he arikels that's what you were going to do?" (99) And here it was the edge people the edge of the tracks. And so that's the reason gcalf back that he was running that's how the tracks smelled people (human). (100)Then said(e.) his mother, "Comehere, didn't I tell you so it is difficult (101) also while we are here then it is doubtful." (102) Then he would come calf and finally he became accustomed to it those he is smelling people (those tracks he smells) and finally he got accustomed to it. when they stopped (sat) daytime (103) and - the next night then said (e.) woman, "Now we are going to arrive there where the camps are." (104) That night then they were going at night and then it probably was not far and then these two going then calf - he would flee (e.) back again. (105) Those coming people that's their smell. (106) Then said (e.) his mother, "Come on you want your father for you to see and you are going to see him." (107) Also again then he would come and suddenly there the camp extended this way night it was just the camp appeared bright and clear (q.), (108)and there were sand-hills (e.) and that's where they (two) went up there they (two) were standing on top night just when it would become night. (109) Oh this camp extending this way (e.) yet they were awake (q.) when they were standig on top. (110) Then said (e.) his mother, "Now whatever I do that is what you must do." (111) Then did (e.) his mother, then she threw herself down and there stood then there it is (e.) woman. (112) Then she said (e.), "Now!" (she meant (q.) the calf) "You do that." (113) Then calf it threw itself down Weltfish, Caddoan Texts 209 ru wttiaxritawihurat (114) he hzru axrarrart piraski tikluwti hu'rat wttuxpi ra re he axrawitat ari.pdaxraxkata he rirewittat (115) kd'a ira-rki tsustira'u he axrawitat tsahu'ki aru.tardtpatstawa (116) heru axrtwaiku tsdpat ndwa tdki ru'we-tasuxta tiriretuirua i-xtaku ikahdxrtri d.as ritreka (117) tsi ru kLtt tiwihat id4sti isadsti a itaxri kttu tiwihat (118) he ra-rtruxrd.te iraiku deas tlkirika hu'u kitu pivra'u he raktadtstksta (119) tariruixrdte tadku rakute'.rt pi ra'u he te tstkste.hu'u he ti ra'suxtart he tsktrzkttskdcat triti tsta iikatat triti alas (120) a. ti'taku he trira-ku kirahus a tsu.sttt a hetaku itaxri axrawihat (121) heru isutsia a isu.kat adas he re-wa'kasta suthuri tiki (122) heru ri-waikasta dri tiki tri irdku pl.raski he rirtxkus (123) heru riwaiku take-si'i dcias heru riwa-kdsta piraski a-tias tata (124) he iraku pirraski idasti a isa-sti ha ktu'. trikuxrutakits8.su heru texwaki suuxrurds tsapat (125) e- kakdxwltska piraski (126) ndwa iwe'rawa'ka piraski iweradwi ttt iri'ra-ku (127) heru axriwa'ku tiki a-as takkssii heru axriwa-ku-piraski atiastata (128) rihuksu. Lriwitiwa'ku heru axriwakku kurah,6sa'u hdri kardtiwakda'hu tsdpat suiksuras irawa'kahu kurahus he rixre'tsarisa-ri (129) heru axriwacku (114) and there there stood (e.) a boy. He was this tall (q.) he was a handsome child (q.) and he was wrapped (e.) yellowish-red-calf-robe and he was wrapped in it. (115) Oh, that one (standing) his mother then she was wrapped (e.) buffalo-robe holes around the hide (peg-holes). (116) Then said (e.) woman, "Greetings, son, there you are now going to go this (end of) the camp over there in the middle your father that's where his dwelling is. (117) Yet all they are living his father his mother and his sister all they are living. (118) And he likes to that one (sitting) your father he is kind all children he loves. (119) He likes to someone to see child and he would be happy and there since you are going to go then peep in with one eye it is going to be he west side that is he your father (120) and right there then here he sits old man and old woman and over there sister they sit (e.). (121) Then do thus: then you must go in. Your father then he will say, 'This way son.' (122) Then he will say, 'Oh, son here that boy,' then he will place him there. (123) Then he says, 'Who is yours your father.' Then he will say boy, 'My father you are.' (124) And that boy his father and his mother and all he was related to then they would say, 'Find a woman.' (125) And he would not want to boy." (126) Now when he said that boy when he sat down where he sits (127) then he said (e.), "Son, your father who is he?" Then said (e.) boy, "You are my father." (128) Just when he said that (q.) then said (e.) his father, "Look out, didn't I tell you wife to find." That he is saying old man and he was scolding him. (129) Then 210 Publications, American Ethnological Society Vol. XVII piraski atias tsi'ru ruxra'rexku iwerixre tsdrtsdari (130) heru axriwa-ku pi-raski atias tatiwakttks tikaratiwitskaa tsa pat ratktihuras (131) tirdruxrdrru a tsapat kakatirdaita he weaxrawa ku ru. ihe ira-riki tsapat iwakd a-as tiki asas kard.ku (132) he sa-ku dahu heru axriwaku tsapat iwadka kirzkeruxriuhuiru asas tira'ku riwdaka nawa kItrkeru'vt (133) heru re'siwa'kasta atias tira.ku a'tira rutrikuxrarikatiha-a he axrasukstaktaxkataat e iaxrasuksaktdxrurl'wa (134) he a'tira titaku pttku riksiri axrdxtsat ti'taku hawd t-stu pitku wttuxtsak atird (135) axrakuksau'kvt he hiru axrasiri a (136) e trikuxaxraskuha irakql piraski ruriru witiwa-ku d&hu atias ku'tte-xra piraski ruwttikustt he axrarikataw ttit (137) axriwakku irti kutattxra'u he kareeri t.ttaku (138) heru axriwacku piraski tiki ikiru'raat asas (139) heru axriwa'ku piraski taku tiku (140) heru axriwa'ku pi.ta eru' sisikspa (141) e'kaa pilraski kttu- siaxrixrahu.kataiwari sidxxriri.'kakis (142) heru axriwa'ku piraski ndwa ruruksd asas tiki (143) heru axr.at piraski heru axriwa-ku wedxrawttsata iri rdaku isd6sti atira dtias tiwd.kdahu rusisikspa (144) heru siaxriwa (145) he kettsi pi'raski he weaxrawa ku atias tsaxriks sika'ki'a siti-a tdraha d ar.tkls (146) tattirdita rutritirawacka tira'td piraski iritu'vt said (e.) boy, "Father, wait." Meaning in his scolding him. (130) Then said (e.) boy, "Father I am truthful the reason why I don't want to woman to find (131) these many women I do not know. And she had said (e.) then that other one (standing) woman, if he says your father, "Son your mother is she living?" (132) Then you must say, "Yes." Then she said (e.) woman, "If he says what's it all about your mother here if he says 'Now what's the matter?' (133) Then you must say, "Father this one my mother it was some certain part of the year and you all went hunting (e.) and you were chasing them about (e.) (134) and my mother there two with arrows you pierced her (e.) here also again two she was pierced (q.) my mother (135) she fled into the water (e.) and there you came (e.). (136) and I am your child." That boy thereupon he said (q.) "Yes, father that's my child." Boy then he picked up (q.) and he placed him on his lap (e.). (137) He said (e.), "That is my child but he is not right here." (138) Then said (e.) boy, "Son where did go your mother?" (139) Then said (e.) boy, "Here she is." (140) Then said (e.) man, "Well, you two come here!" (141) Oh, boy all they carried him about (e.) they hugged him (e.). (142) Then said (e.) boy, "Now let her come your mother, son." (143) Then he went (e.) boy. Then he said (e.) when he arrived (e.) there the one is his mother, "Mother, father says 'you two come."' (144) Then they two went. (145) And then boy then he said (e.), "Father people they are not. They are buffalo and calf. (146) I know it that which he Weltfish, Caddoan Texts 211 (147) nawa heru. siaxrihi'pa 4ikaa tira'ta tsapat wituxre ruruaxrikctsawa (148) he tire.turaxku he rarikstsu weaxritaktatsaus (149) trirda6ku pi'raski heriaxrawittt (150) heru axriwa'ku piraski axruxrexku tsapat kiBra (151) he axrawd&ku tsapat tasirdz.ta (152) heru axrutsia axreksuhhat axriwa'ku had sire8siririkstsawa pi'raski wtte tsikste'hu'u i we siruxrikse.rdt (153) heru axriwa-ku i'ra'ku tsapat (154) nawa he re'wttska' piraski rakutertt e tiwerutertr taraxkisiri rd'wtsa (155) heru axriwa-ku tsapat he a'sku retpdakasta ti'we'siratku (156) asku retpd'kasta tiraspadwari he tirakitsiuhat ulksawdxtsatstdahts karesik'Ika tirdkirardawara (157) kirakusirawdtsat tri ratitska' rakura'w'tsata (158) ndwa triwetiwacku ku.karardkukika triwettirixrauxtdwI.ru (159) heru axriwa'ku tsdpat tatirdk.ta tire'turu'ta (160) ruxrauxtdwiu dkawa.xtstsu (161) hetu wewltitaktatsdus (162) heriru axreka6ruru tsapat (163) heru axrutsia takasklripaxki a dhLtki (164) kuzrahus hari ckuwtt.ttu kurahus ira.ku iwe'raa (165) a. kardaxriikarihats he axrakdwakilta (166) hawa tsiusttt hawd karaiaxrikkari'hats ktt'. riaxri ta itdxri he sikardaxririkari'hats he weruaxriraxkitsawa heru axriwa-ku piraski tsapat axruxrexku rarikstsu wetitaktatsdus (167) he irakui tsapat said this one (going) boy it is that way." (147) Now then they went inside (e.). Oh, this (going) woman she was pretty (q.) she was all greasy (e.). (148) And these dwellings really they were hungry (e.). (149) That boy then he sat down (e.). (150) Then said (e.) the boy meaning woman, "What about it?' (151) Then said (e.) woman, "You know of it." (152) Then she did (e.) she moved her hand (e.). She said (e.), "Here are your two arrows." Boy he was happy (q.) when he saw the two arrows. (153) Then said (e.) that woman, (154) "Now then hewanted boy to see you and now he has seen you. With difficulty he arrived." (155) Then said (e.) woman. "And one thing I am going to say since we are here, (156) one thing I am going to say, These your wanderings then this stream even if you are thirsty don't drink, these streams extending forth (157) see if the affair can get to where I want for it to arrive." (158) Now that she said for him never to drink she has made it hard for him. (159) Then said (e.) woman, "I know this camp (160) it is hard food. (161) Because they are hungry. (162) Thereupon she fed them (e.) woman. (163) Then she did (e.) a little dry-meat and fat (164) old man you see, it was so small (q.) old man that one when he ate it (165) then he did not eat it up (e.) and he filled up (e.) (166) also old woman also she didn't eat it up (e.) all they did that (e.) sisters then they did not eat it all up (e.) and they were all greasy (e.). Then said (e.) boy woman meaning (e.) really they are hungry. (167) And that woman 212 Publications, American Ethnological Society Vol. XVII axraw&dku tatirdz.ta ru-ti'vt trirarate.wa'hat taraha (168) heru axriwacku tsapat piraski axruxrexku (169) ndwa ta'ku k eskustt rakiwaktt tire'turiuta (170) ktty. kusiwa ku tirawaktikstart tirastakturtu'ta (171) d'sku akaraxkttui he tsurakthe'.rtt ttxwakid'hu raxkalkusu trithkskarutsissuku tdkaski (172) aski kldru he sirtxkus raxkakusu ru'tuxkttu (173) he awsku ruaxrikdvku'su (174) raxkakusu ruzturaxkutsu he kItu- riaxri-ta ndwa (175) iwe'axrdhesa he trisirixrexku raxkdkusu he hiru taxku iweaxrd'he'sa kdkaruvs (176) he hiru takaski taraxkaku tuxkttu. a axrixrdkawaats (177) tsapait Lrirakuxra-ru heru axriwa-ku tsapat ndwa ruksacktakuhurdraspdttastt (178) triweruxra'rexku sirixkuktaraspe tdraha (179) iwe rubra he ha'wa werixrakdwaats (180) rttriwekuxraktdkawu heru axriwakku tsapat tiltaku taku rukskataat (181) weraxkataat piita tri kurux iweaxrakLta rzki heru axre-rdru-a tdraha (182) axratawira he axrawadku tire'rdruat (183) heriru axriwaktit he axrawa ku ti'taku wewitara'rua tdraha (184) heru witixriri'rat a axri'rarahuriruxtsi (185) triruwttira te.hat arzxkawu'tzku he triruxra tsapat (186) ndwa tstz wereaktakuraxwa he weaxruxkarikstiruxtsi (187) he raru wttuirahe tiwertxrakawa.atsu (188) he ke'tsi wesitre rdaita she said (e.), "I know it it is way off where the herds are buffalo." (168) Then said(e.) woman boy she means (e.), (169) "Now someone you pick to announce this camp. (170) All he must say this announcement that he is going to make, 'This you, the camp, (171) one all the dwellings now prepare!"' They call it parfleche that's what they used to put them in dry-meat. (172) Each dwelling - they put one forth parfleche the whole camp. (173) And one it stays inside (e.). (174) parfleche the whole camp then all they did that (e.) now (175) when it was morning (e.) and the one they mean parfleche and there it would be (sit) (e.) when it was morning (e.) very early (176) and there dry-meat they would be in (e.) the whole camp then they ate (e.). (177) Woman the one that does it then said (e.) the woman, "Now let them all move on." (178) He means to look for them buffalo. (179) Now it is good again they have eaten. (180) Somewhere that they were travelling Then said (e.) woman, "Right here someone let him go up." (181) One went up (e.) a man whoever it was. when he was standing on top (e.) then there were (e.) buffalo (182) he came down (e.) and he said (e.) here they are. (183) Thereupon he announced (e.) and he said (e.) "Right here they were scattered along (q.) buffalo." (184) Then they started and they got a whole lot (e.). (185) That was the beginning of their killing and she caused it woman. (186) Now back they are were coming and there was a lot of drymeat (e.) (187) and just it is good (q.) their eating. (188) And so they knew tribe that woman her being the cause of it Weltfish, Caddoan Texts 213 dkttarru iDraeku tsapat iweruxra.ruz rixrakawaats (189) kk.tu tiwaruksti a ira.kui tsapat a piraski he sikarexrerdz.ta trisirakuwawwaa he kusikakaruxratsdus (190) nawa ru. weraraktakuraxwd wa tritiru-ta rakurrdcrtksu rakiitat (191) iwere. itat nawa iraku piraski he kuikuxruksat piraski (192) he ke'tsi isiraku tsapat wekuxrdra.ke-a sixra-ku a piraski he ra'ra-ita tixruhuru kararakuki.ka (193) ndwa ird'ta piraski ruimwe-ra ta (194) tsti weaxrd piraski kuxrawtrntstu he axrahcdasa (195) heru axriwLtska piraski kuxrahdtsta'his (196) heru axriwttska katsturdte1kikka ista wttiketuxrakachikaru (197) heru axru'tsia ikstri rihuksu. taxzitu.ta rihuksi kuxrakiraruxttt (198) he ire-ti.ruhat he axrawa1kdrawflttt rihuksu iaxrakirakri'ktika (199) he siradkukstakut tsdpat a ar.kkts ruwessi'raxwa (200) heru szaxrira taraha d ar'.kts he tireturdru'ta axrawakdxta (201) he rahi'ra axruraxkdru'watat tihe.taku a axrawakah?.ta axrawd.ka sitasird4i-ta tririuta tisirdwara (202) triwe.sitta titaku sirukstawe (203) triruxrdru dcktakru tiweretstxra'kawaats sitatse'ra..ta (204) taku ku raru kare'sutsia (205) ruxrarrexku sikardasirik.tika ndwa he ke-tsi iwerdwakarawt. ttt piraski ruwltirdhuras axrawttska'' (206) tiwdku karesiki-ka tritixruxrardcixkuz (207) heru dxriwacku piraski they eating, (189) because she is wonderful and that woman and boy then they two did not know what they should eat and they would not be hungry. (190) Now there they all went on the way it is when there is a real one to be a camp. (191) There it is camp. Now that boy then he had gone somewhere boy (192) and then those two the woman it was a long time they lived there and boy and she knew she made a rule for him for him not to drink. (193) Now that (going) boy when he went (194) again he was coming (e.) boy it probably was hot and he came into the water (e.) (195) and he thought (e.) boy he was thirsty. (196) Then he thought (e.), "I will not drink it let me just wash my mouth." (197) Then he did (e.) with his hand. Just when he did thus just when he put water in his mouth (198) then that camp then there were shoutings (e.) (voices sat down) just when when he put water in his mouth (e.) (199) then they fled woman and calf there they had gone. (200) Then they were (e.) buffalo and calf. And these camps they all yelled (e.). (201) And finally they all came outside (e.) over here then one shouted loudly (e.) he said (e.) you all know the way it is these two going. (202) They are the two right here they were among us. (203) the reason why tribe we are eating we all know. (204) Anyone probably just nottodo. (205) Hemeant forthemnot to kill them. Now then so they all yelled boy then he found out (q.) he knew (206) she said, "Don't drink," that's what shemeant. (207)Then said(e.) boy overthere just hewent(q.) 15 214 Publications, American Ethnological Society Vol. XVII hetaku ra'ru witiat axriwa'ku triwe'wttLtaxrauxkdpdaktis (208) k.Etu isiruksku he axruruksta he (209) trirurdhe-ra heritaxwttska he ritaru'vt (210) hestu iraku piraski heru rfh-.ra he kardaxrika'pa k1s (211) triruxraru tsapat ira'ku (212) kurahus a tsu-sttt a itaxri hesi're rruukstapfrihu (213) piraski iwe ra'ta iwerahuikata kitu sirixre'tsartsari (214) nawa axriwa'ku piraski heriru.vt tdtuxra tikuxru'huru tisirawitspaa kukardtkuki'ka (215) heru axriwa-ku ati'ra kukelxkuxsurad ru (216) heru axrre.sura&ru heru axripatsu'rt (217) ru we'tidt trisirdwaru wesituratixkaat rarez trisikutxrawa he'tsi suhuri sik-xrirastat (218) heruz triwesikuxrawa he isirawara he wesirarad.ta he siteruxratuxka westterutstatctaa (219) hawd taxwa ku ari kts atira ketsixwiru ttt wetikuwie'ka (220) adki he axruxrira'a i6asti axrawitska atias wekuxrasUxratsaus (221) he we'ru-axrirawiu wewttarad-ta piraski axrawttska atlas tiwe'ra (222) heru axriwa'ku piraski atira wetikuxratsaus (223) heru axriwa'ku tsapat irire-hixwa rakuwdwaa (224) axriwa ku tsapat piraski atira here.tttska kuraskukuxra'u (225) tritri tsiksadri atika dcsku tcituksa (226) a'ki kututaktai'xku tapaxra.rus heru axriwaiku tsustira'u kirakarasttska a-as rdskura'ruha (227) he karere-tiwttska tuxra'a he said (e.), "I did myself poorly, (208) because those two that lived here then it was good (e.)." (209) That which is good whatever he would want then it would be that way, (210) because that boy then further then he was not poor (e.) (211) she was the cause of it woman that one. (212) Old man and old woman and sister and they loved those two (213) boy as he went when he went inside all they scolded him. (214) Now said (e.) boy, "It is that way I did it she made a rule for me when they two first came here for me never to drink." (215) Then he said (e.), "Mother give me some moccasins." (216) Then she gave him moccasins. Then he got his quiver (e.) (217) there now he goes where the two went he is going on their path just where they went. Then this side he tracked the two. (218) And where they went and those two going then they knew it and he would follow their path he is following the two. (219) Again he would say (e.) calf, "Mother let us sit down I am tired." (220) But then his purpose is (e.) his father he thought (e.) my father he must be hungry." (221) And it is just about time he knew (q.) boy he thought, (e.) "My father here he comes." (222) Then said (e.) boy, "Mother I am hungry." (223) Then said (e.) woman, "There is hay standing to eat them." (224) Said (e.) woman boy, "Mother I want you to make for me (225) the way they did my grandmother once I ate." (226) And here he meant ground dry-meat. (groundfluffy, bushy) Then said (e.) his mother, "You must want your father you to give them to him (227) and I don't want to because he did not listen Weltfish, Caddoan Texts 215 kdraretka'u triratpa ka tckaresu'tsia hetstad ru'ta (228) he riku.tsdkstda rurdtuxrarai xku irdakEkia (229) he arctkis ruaxre'tstkskatau.kvt he wekaraaxrwttska dta'a wtte'tsLkskdtau kvt (230) arl kts is6dsti axrixwi'.ra (231) he ra hi-ri axrawa-ku ndwa siksa ndwa wetatutd.rtsta trisuxra rexku (232) heru axre'a arif ks rwuaxretstksteha.ka (233) tsustira'u axriwa'ku nacwa siksa wttuxruirare tiltaku (234) axruita he axrdsz.sat urdrir he axrutac axrekszutsaa (235) he hirqi axra'ruts t4paxra.rus axriwd ku ndwa siksa (236) heru axriwdku drItc s ndwa ru'ru autira (237) heru axr'wa.ku tsustira'u adas karesikdruru dtas (238) tsi axraat tsustira'u triruwdte.rtt arf kls (239) ira'riki arz.kts daki triwekutzuxruri icdsti (240) heru axre a wewtidraxkis kukarexrihdkawadxtsu (241) heru axriwa'ku arickts atias kawerUxratsaus axriwa-ku piraski d-hu (242) heru axriwa-ku siksa atias (243) titaku atira tikutkaru tdpaxra'rus (244) heru axrutsttsirasat ia'sti aaxrutsiraspitsat iriaxrihi'u (245) axreksukd.at isdsti he ta'ruaxrutsia axreksukdcaata arikics heaxrekskatahat (246) hiru axra'ruts tdpaxrd rus (247) axrawa'ku nawa atlas suksdkawaats heru axriha-kawattsusi'ttt (248) heru axriwa'ku what I said don't do this nevertheless he did it. (228) And it hurt my feelings." What she meant when he drank. (229) And calf he got stubborn (e.) (his thoughts bumped against) and he did not want (e.) to come then he got stubborn. (q.) (230) calf his mother she was persuading him (e.). (231) And. finally she said (e.), "Now come here, now I am going to do that which you mean." (232) Then he came (e.) calf he then yielded (e.) (his thoughts straightened). (233) His mother said (e.), "Now come here the ground is good (q.) right here." (234) She did (e.) then her foot went in (e.) in the ground and she did(e.) raiseher hand(e.) (235)and there theysat(e.) ground dry-meat. She said (e.), "Now come here." (236) Then said (e.) the calf "Now go on, mother." (237) Then said (e.) his mother, "Your father don't feed him your father." (238) Then she went (e.) his mother he stood there calf (239) that one (standing) calf then he was waiting for him his father. (240) Then he came (e.) he was thin (bony) (q.) he hadn't been eating. (241) Then said (e.) calf, "Father you are hungry." Then said (e.) the boy, "Yes." (242) Then he said (e.), "Come here father (243) right here mother she made them for me ground-dry-meat." (244) Then he took him (e.) his father he arrived with him (e.) at the place (e.) where (245) she pressed her hand (e.) his mother and then he did this way (e.) he pressed his hand into (e.) calf and he took his hand out (e.). (246) There there were sitting (e.) ground-dry-meat. (247) Then he said (e.), "Now father, eat." Then he began to eat (e.). (248) Then said (e.) calf, "Father when you have filled up 15* 216 Publications, American Ethnological Society Vol. X VII arikts atlas wetskdwaki.tu (249) he ta ru tsutsza tstkspwa-hat triaxrukstu.tsi tdpaxrd.rus (250) isasti weaxruturduwitsat ari'kts (251) heru axriwa-ku isdasti nowa kaxraskdruru d as (252) kakdtttska raskukarrura'u axrixrettsarisa ri ar kits (253) rurihi'ra wesiwitiwa (254) ndwa axrawdaku arilkts atira tikihatsta his (255) hawd tsustira'u Lriru ta'ritsdrtsa (256) raxkuwitskaa iqdsti he hawd kuxrdsttska asklika (257) heru taratsikskata'kvt he ra'hi'ri isd'sti tdruzruuxkttaat (258) he rahiri axrawadku tsustira'u ndwa siksa wtzikiwahaxku kiwahaxtd-hi su (259) he risixrawa heru rutsia tsustira'u he axre ksukldat (260) axrekscktahat he axrakitska (261) heru axriwacku rusukski-ka (262) heru axriwa'ku ari kis nawa rirru atira kustidt ratkat (263) heru tdxwaiku tsusttra'u 6das karesikika'rtt (264) trirz wtt.zku ar~.kIs he kuwekar6axrikttsa (265) hetsi wedaxrukskikadhu ari kts tari axru-tsia aaxrdspwa-hat tdraha ariakis isa'sti (266) hernru axriwi'ttt ari-kts iri isasti axrasplwa-hat wewttturardtsiksta (267) he herz axrerac id-sti (268) axrawadku siksa atias (269) atlas kardhatst&-his (270) heru axriwa-ku piraski dahu tiki wetikihatstk&his (271) heru axriwazku ari.kts ndwa siksa atias tiztaku atzir tittu-ta tri. isa-sti axreksukd: at (272) (249) then thus do do thus rub your hand about where they were (setting) (e.) ground-dry-meat." (250) His mother when he had caught up with her (e.) calf, (251) then said (e.) his mother, "Now you probably fed him your father. (252) I did not want you to feed him." She was scolding him (e.) calf. (253) Further on they were going. (254) Now said (e.) calf, "Mother I am thirsty." (255) Again his mother thereupon she would get angry. (256) He would think (e.), "His father also he probably wants to drink." (257) Then he would get stubborn and finally his mother he would persuade her (get ahead of her). (258) And finally she said (e.) his mother, "Now come here." There was a swamp (q.) a dry swamp. (259) and there they went. Then she did his mother she pressed her hand in (e.) (260) she took her hand out (e.) and water came out. (e.) (261) Then she said (e.), "Drink." (262) Then said (e.) calf, "Now go on mother. Iwillgo next." (263) Then she would say (e.), his mother, "Your father don't water him." (264) Thereupon he stayed (sat) (q.) calf and there was no more water (e.). (265) But he had been drinking (e.) calf. Thus he did (e.) then he rubbed his foot about buffalo calf his mother. (266) Thereupon he sat down (e.) calf where his mother had rubbed her foot (e.) he was guarding that place (q.) I (267) and there he came (e.) his father. (268) He said (e.) "Come here father. (269) Father are you thirsty?" (270) Then said (e.) boy, "Yes, son, I am thirsty." (271) Then said (e.) calf, "Now come here, father, right here my mother, this she did." Where his mother had put her hand in (e.). (272) Weltfish, Caddoan Texts 217 heru axrutsia arf kis he axreksukdlat he axru'ta axreksutsaa he axrakitska (273) heru axriwa-ku ndwa atlas sukskli'ka wetdtukskikdthu (274) iasti a tarutatstkskdpa'ktLs heru axriwaiku piraski atira hawd twstu ke'skuriruta ruxra rexku rawitskaa askutkdra'u tapaxrarus (275) he tsustira'u rui taritsartsa (276) he ke'tsi raradz.ta iru'td-ri ari.kis idsti tuxnra.'a isirerutstatdtaa (277) kardaasutsiratsaus a karaasihatsth.his (278) heru axriwa'ku tsdpat he hawa kuxrasLtska karessikdraru. d&as (279) heru axriwa'ku tsapat ndwa silsa (280) ndwa he hawd riru axrutsia wLtikatstahtda (281) heru axriwa'ku ndwa siksa ruaxrutsia axreksuika-at (282) hiru hawd riaxri'ruts tapaxrd'rus (283) ndwa hawd ruaxriat tsustrra'u tsiru. witizku ariakis wetuxruru id sti (284) iralku herz axriwaiku atjas siksa suksakawaats (285) tireruts atfra tikttkaru tapaxrarrus (286) tsiru dxriat ari'kis arutaxkasLspa weraxkukakis atias wetasdkawaats (287) ndwa waru'rihira he hawd axrawalku he'tu ruraxkurawiutstau raxkuwitska' atias wekuxrasatst-.his (288) ndwa axriwaku ari kts atira wetizkhatsta-his (289) he tsustira'u trite-re.tsariscdri raxkuwitskaa we hd-wa idasti tasixrira'a rakukiika heru Then he did (e.) calf then he put his hand in (e.) and he did (e.) when he drew his hand out (e.) and water came out (e.) (273) Then he said (e.), "Now father drink! I have been drinking." (274) His father then he would feel miserable for him. Then said (e.) boy, "Mother also again do this for me!" He meant he wanted her to make them for me ground-dry-meat. (275) And his mother then she would get angry. (276) For then she knew he was doing that calf his father his purpose is for the one that is following them, (277) for him not to be hungry and for him not to be thirsty. (278) Then said (e.) woman, "And again probably you want to. Don't feed him your father." (279) Then said (e.) the woman, "Now come here." (280) Now then again thereupon she did (e.) there was wiregrass (q.). (281) Then she said (e.), "Now come here." Then she did (e.) she put her hand in. (282) There again there they were (e.) (setting) ground-drymeat. (283) Now again she went (e.) his mother. Meanwhile he stayed calf he is waiting for his father. (284) That one then said (e.), "Father come here, eat!" (285) These here (setting) my mother she made them for me ground-dry-meat. (286) Meanwhile he went (e.) calf he would run there (e.) when he would be happy. "My father you have eaten." (287) Now further on then again he said (e.) because he would wait this long when he would think (e.), "Father he must be thirsty." (289) Now said (e.) calf "Mother I am thirsty." (289) And his mother she scolded him she would think (e.) now again his father his purpose is for for him to drink. then she would 218 Publications, American Ethnological Society Vol. XVII tacritsdrtsa (290) axrawa'ku isdsti ndwa siksa hawd ruaxrutsia witikiwahaxku kiwdhaxt4dhi8su he risixrawa (291) heru axrutsia axrasika-at he ax.askatahat he axrakitska (292) heru axriwa-ku isadsti rasukskzi ka heru axriwa-ku hawd alas karesik.ikarLt. get angry. (290) She said (e.) his mother, "Now come here." Again she did that (e.) there was a swamp (q.) a dried swamp and there they went. (291) Then she did (e.) she pressed her foot in (e.). and she took her foot out (e.) and the water came out (e.) (292) Then said (e.) his mother, "Drink!" Then she said (e.) "Again your father don't cause him to drink." (This story is unfinished.) THE MAN WHO MARRIED A BUFFALO WIFE A COMANCHE STORY (Free translation.) There was a camp and from this camp a party of hunters went far off on a buffalo hunt. The buffalo would roam far from where the villages were. When the buffalo were first sighted, it would be announced to the people that the edge of the herd had been seen. It was then the custom of each hunter to tie (tether) a fast horse which was specially trained for buffalo hunting. There was a certain boy among the people who would do the same thing as the more mature men did. The people held it a great honor to have a boy in their family. As soon as they stopped and camped, they immediately built him a bed so that he could lie down and rest, for they wanted him to have a successful life. This was their custom and they were careful to observe it. The boy that we have already mentioned was a handsome child. The boy dressed himself in all his paraphernalia, mounted his horse and rode off determined to join the buffalo hunt. He had slung his quiver of wildcat skin across his shoulder. He had worn all his fine regalia for he was proud of his appearance. The boy rode beyond the main party until he came upon the lines of hunters. They were preparing to charge upon the herd. Beyond the line of hunters there were many buffalo and there the boy went, taking four arrows from his quiver he placed them against his bow in readiness to shoot. All were lined in order and at a given signal they charged on the buffalo. They rode among the herd scattering them into small groups, each hunter choosing one to kill. The boy also drove a group off from the herd. Among this group was a handsome young buffalo. He selected this buffalo for his kill and pursued it. When he was close to it he drew his bow and shot it, his arrow hitting beneath the lowest rib. Again he shot it and again his arrow found its mark and though he Weltfish, Caddoan Texts8 219 chased it, the buffalo did not fall. The boy thought to himself that he ought to get back his arrows and abandon the buffalo, but the buffalo had a plan of its own. It purposely sat down in the middle of a stream and when the boy got there he would not go into the water for he would spoil his fine clothes. Then the boy left the buffalo sitting in the water and went off. That buffalo was wonderful for ordinarily a buffalo shot in the same part of its body would have died but this buffalo went on as before, with the arrows sticking in her side. The boy had gone away not knowing what had happened in the young buffalo's life. Through its supernatural power the young buffalo maintained its life as it was in love with the boy. And so it went on and rejoined the herd, and presently the buffalo was pregnant. After some time it gave birth to a buffalo bison-calf. The buffalo and her calf would wander about apart from the herd and as the calf grew he would play alone. The other members of the herd knew that the boy by means of his two arrows was father of the calf. When the young calf would try to play with the others they would chase him away, saying that he was the one whose father was of "those who eat us". The calf overheard what they said about his being the son of a human being. When he grew up he spoke to his mother about it saying, "Why do you never speak to me of my father. Sometimes I think I haven't any father. When the rest of the calves stand about they are with their fathers and mothers, I think that I must have no father." Then his mother said, "Son, your father is one of those that eats us, and it was I that desired that he be your father." And so the calf found out the truth about his parentage. As time passed the calf became obstinate and unruly. His mother asked him why he acted so and he told her that he wanted to see his father. She told him that this was a very hazardous venture for them as his father's people were mighty and there were tribes all about the country. "Moreover," she said, "those people are hungry, and they come here to hunt and kill us. Also they send out scouts who roam far ahead of the bands, to see if they can locate the herds. And if you insist upon visiting your father we are certain to be killed." Nevertheless the calf insisted and the woman consented, reminding him, however, that if they accidently met the scouts they were sure to be killed. She warned him not to be frightened for she knew there would be times when he would be afraid. Then she told him of her plan to travel only at night and to rest and hide in a valley during the day, for if they went by daylight they were in danger of meeting death. After many days the mother announced that they were about to arrive on the territory where human beings were wont to roam and she cautioned him that he must be brave. When the calf first noticed the human scent he was frightened and tried to run back. But his mother reprimanded him and called him back, reminding him that she had warned him before about the 220 Publications, American Ethnological Society Vol. X VII danger of travelling in this region. Soon he became accustomed to the human scent and after travelling another night and a day the mother said they were about to come to the encampment. As they drew closer the calf was again frightened at the scent of the people, but his mother reminded him that he wanted to see his father and that he had better learn to put up with it. Suddenly they came upon the village. The night was coming on and the white tents stood out in the darkness. They went along the bottom of a sandhill. They went up a hill and stood there. The people in the camp were still awake when they stood on top of the hill. The mother told the calf to do just as she did. She rolled herself about on the ground and there stood a woman. Then she said to the calf, "Now you do that," and the calf rolled about on the ground and in his place stood a handsome boy. He had wrapped about him a yellow calf robe, and his motherwore a buffalo-robe, with peg-holes or eyelets about the edge. Then the transformed buffalo woman told the boy that he must go to the village and he would find his father's tent in the center of the camp. He was told that his father's parents and his father's sister would be there. That his father was fond of children. And that when he peeped into the tent his father would be sitting on the west side. "Your grandparents and his sisters will also be occupying their places. When you go inside, your father will address you as son and place you next to his seat, and he will then ask you who your father is. Then tell him, 'You are my father."' The boy's parents and relatives had all the while been urging him to marry but he had consistently refused, so that as soon as the father heard what the calf said he began to scold his son. The boy stopped his father and assured him that it was not as he suspected, and that he had not known any women. The calf's mother had told him that if the boy inquired of his mother he must tell of the incident when the boy had gone hunting and shot a female buffalo with two arrows and how it had fled to the water, and that it was through this incident that the calf was his child. Then the boy remembered the incident and said, "Yes, it is true, he is my child but he is not one of us humans." And he took the boy on his lap and inquired for his mother and the calf-boy said she was right nearby. Then the father said that both of them were to come to his house. Then they all hugged the boy and carried him about. Then he went for his mother and they both came back together. Meanwhile the boy explained to his father that what the calf said was true and that the mother and the boy were really buffalo people and not ordinary humans. The woman was handsome and had grease all over her clothes. The people in the village were starving. When the woman came in they asked her what she had come for and she answered that they already knew. Then she took two arrows from her bundle and gave them to the boy, saying, "Here are your two arrows." Weltfish, Caddoan Texts 221 The boy was very happy to get his arrows and to see the woman. She told him that the calf wanted to see his father and despite many dangers, they had arrived. She also cautioned him not to drink from any of the streams he came upon in his wanderings, even should he be very thirsty, until a certain time which she would determine. She had given the boy a very difficult task. Then the woman said that she knew that food was scarce in the camp and so she would feed them. She took a very small piece of dry meat and fat and gave it to the old man. Although the portion was exceedingly small it seemed as if he could not consume it and he was soon satisfied and could offer some to the others. And they too could not succeed in finishing it. They had all eaten their fill and were smeared with grease, but still the food was not gone. Then the boy again spoke to the woman about the plight of the whole tribe and of their hunger. She said that the herd was far away but she would direct them how to get some food for immediate needs. An announcer was to be sent about the village requesting every family to take a parfleche and pack it up as if it were full of dry meat. When morning came the parfleches were full of dry meat and everyone in camp had plenty to eat. They were all grateful to the woman and she said that they were now all to decamp and get ready to go on the hunt. Everyone was happy again for now they had eaten. When they had been on the march for some time she directed a man to climb a neighboring hill and scout about for buffalo. Then he said he had found them and announced to the people that the herd was near. They made a bountiful killing and had plenty of dry-meat, so that now every one felt happy again for they had food. They knew that the wonderful woman was the cause of their success. They noticed that the woman and the calf-boy did not eat and they wondered why they were never hungry. After staying for some time in the village, the people again went off on a hunt and the human boy wandered off somewhere by himself. Some time had passed since the buffalo-woman and the calf-boy had come to live with them. As the boy wandered about he remembered the rule his wife had made for him, but it was a hot day and the boy was thirsty, and so when he came upon a stream he decided that he would not actually take a drink, but he would just wet his mouth. He took some water in his cupped hand and just as he put it into his mouth there was confusion in the camp and the buffalo woman and her boy fled. They had again become transformed into a buffalo cow and a calf. Everyone came out of his tent when they heard the noise and they began to shout that these were the two that had been with them and had caused them to have plenty of food and that no one was to attempt to kill them. As soon as the young man heard the shouting he remembered how the woman had cautioned him. He ran among 222 Publications, American Ethnological Society Vol. XVII the people and told them that he was the cause of his own ruin. For the two that had fled were good and had brought prosperity to the tribe. Also the boy had become very wealthy because the woman procured for him whatever he wished for through her supernatural power. All the members of the boy's family had learned to love the buffalo-woman and the calf-boy and they all scolded him severely. He admitted that it was his fault and said that the woman had warned him never to drink from any stream. He asked his mother for some moccasins which she gave him and taking his bow and his quiver he went off in the direction in which the two buffalo had gone. At last he found their tracks and the buffalo knew that he would follow them. The calf would say to its mother, "Mother, let's sit down and rest, I'm tired." However, he was only pretending to be tired so that his father might have a chance to catch up with them. His father would be hungry, he thought and then he might be able to give him some food. When he thought it was about time for his father to be nearby he would say to his mother, "Mother I'm hungry." She would say, "Why don't you eat that grass over there." And he would answer, "Mother I wish you would make me the sort of food I had at my grandmother's." What he meant was pulverized dry-meat. His mother scolded him and said, "You must want to give it to your father and I don't want you to. He has hurt my feelings; I asked him not to drink when he was out, but he disregarded my request." Then the calf became stubborn and refused to go with her. She pleaded with him and finally said she would do as he asked and then he consented to come with her. They went on until they found a place that the mother buffalo thought was suitable and then she pressed her foot into the ground and as she raised her hoof there in the imprint was the pulverized dry-meat. Then she asked the calf to come on but he told his mother to go ahead and he would join her later. Then the mother went on telling the calf not to feed his father. Meanwhile the calf waited for his father and when he came along he was emaciated for he had had nothing to eat. He asked him if he was hungry and when his father said he was, the calf pressed his hoof into the ground as his mnother had done and when he withdrew it, there lay the pulverized dry-meat. Then he told his father to eat as much as he wanted and when he was satisfied to rub his hand over the ground to obliterate the footprint. Then the calf rejoined his mother and she scolded him saying that he probably had fed his father and she had wanted him not to. Then they went on and at last the calf said, "Mother I am thirsty." Again his mother suspected what he wanted and began to scold him. But when he refused to go on with her she did as he asked. She pressed her foot into the ground and when she withdrew it, water came out. Then she told the calf to drink. Again the calf said "Mother you go on and I'll join you later." The Weltfish, Caddoan Texts 223 mother went on, telling him that he wasn't to give his father any water. The calf stayed, rubbing his foot over the place from which the water had come so that the flow stopped. He sat down at the place where the water had come out and waited for his father. At last he came along and the calf asked him if he was thirsty. He said he was, so the calf provided him with a drink in the same way in which his mother had done. Then he went on and again he felt sorry for his father and he urged his mother to make more pulverized dry-meat for him. His mother got angry for she knew that he planned to feed his father and give him water. They came to a place where some wiregrass was growing and she put her hoof into the ground and there was the pulverized dry-meat. Again he waited for his father and gave him some of the meat. He was glad to see his father eating and then he went along. Presently he thought again that his father must be thirsty so he told his mother that he wanted a drink. His mother scolded him and again admonished him not to give his father water. They came to a dried swamp and there she pressed her hoof into the ground and as she withdrew it, the water came out. Then she told the calf to drink and reminded him to be sure that he didn't give his father any. (This story is unfinished.) VISION STORY 39. THE ORIGIN OF THE BUFFALO METEOR BUNDLE. kehcxkuira ta'raha (1) wetatpd.kasta tsa.xriks pakuxt'u irjwittz'tsiks (2) he asku axrd ku pi.ta tiraxkdtaat he ira'ki pa.ta heru kutd.rat (3) he taxwa'kux heritaxkitdure.rtt pita (4) he irdriki pi.ta hk kuxrukskdapa'kts (5) irarik_ pi.ta he wdtitd rikikat ru iwerexkusdkta' hertarvtpiu a wat iwerdktat'riki iweras6dktad (5a) he iraricki iwerasd'ktaa irdre-'watu irasadktad iriri i ru'ta irasakuxtahuirusa he rawttakarats".rlaxra.Dance — Buffalo (1) I am going to say people ancient they were that way (q.). {2) And one that was sitting (e.) men they went up (on an expedition) and that one man then he probably goes off (e.). (3) And there is a hill (e.) and he would stand up on top (e.) man. (4) And that standing man and he was miserable. (5) That standing man and he would cry for himself (e.) just when as the sun came up (e.) he would be facing that way (e.) east as he stands up there as the sun is coming up (5a) and that one standing as the sun is coming up as he is looking about that sun coming up there as it is (in the outline) that suncircle and suddenly there it jumped out (e.) as it went it 224 Publications, American Ethnological Society Vol. XVII wikawatat iwera.ta rawite'tka.ra'a (6) heru rwttska pi'ta rzkuksawiriwu e iweaxrurtdara iwerd'ta he axrarewa ta he hiru axri. traha (7) askurd'u hawa axrakttd'ure.rtt istu he hawd riaxrutasittt hawa axraw1ikawa'tat sdkuxkat (8) heru riwttskd pi.ta rikuksawiriwu iwera'ta he hiru ri t6raha (9) tstu askura.'u he hawd LStu axraure'rtt hawa askurd'u he hawa rewikawatat sakixkat (10) he hawc rurutsia he haw6 asku'u ri taraha askurd.u' sakuxkat axrawikawa'tat (11) rariwe wett'rawlriwu iwerawa ta he hiru axrertt taraha (12) heru axriw&-ku taraha ndwa tlz-k tatirdi ta trisu tatstksu' he weretutatsikskdlpd'ktLs (13) axrawdaku taraha tri-kuratira'u' he retaru vst" akita-ru ti-rasku he retstdwe-tsta (14) td sutasta tsa'xriks raslxkuraiwaxraa a weretdra'u kukaradslxkuru.'ra.'" aru'sa raskuraruirasu' aruesa rakuksawatstiru'u raru tasvtsirarurukuikvst' aritstt (15) irarriki taraha triwe'ruti' irardxka-wi isire'ruxra'ru ru arz.stt triwitiwaEku ira'rzki taraha (16) tirarakku triwetatara'u' rakuralkiskawdaxri tarahdraxki (17) heru ru'tsia ariturdxtakus rakuhi weraxkurdxkatld't ru'pakawicketskat (18) heri axrutpaksta-rawake'hat running brought dust along. (6) Then he thought man let it run into me and as he did that (e.) in his going and he looked about (e.) and there it is (e.) buffalo. (7) The same way again he stood on top (e.) same and again that began to happen (e.) again it jumped out from (e.) the sun. (8) Then he thought man let it run into me in its going and there it is buffalo. (9) Again the same way and besides again he stopped (e.) again the same way and again it jumped from within from the sun. (10) And again he proceeded to do it and again same one it is buffalo the same way from the sun it jumped from within (e.). (11) This time it ran into him as he was getting up from a lying position and there it stood (e.) buffalo. (12) And then he said (e.) buffalo, "Greetings, son, I know what you feel and now I will bless you!" (13) He said (e.) buffalo, "This way that is mine, - I am going to give this to you! Tribe this, you that are sitting I will be among! (14) You are going to do people to get them up from a lying position and I give you the way so that it is easy for you horses for you to find them horse even when it is very wild just simply you are going to go ahead and catch them by yourself. (15) That one (standing) buffalo that's what it is those inside they make that way for you (e.) you yourself." That is what he said (q.) that one standing buffalo. (16) This way (sitting) now I give you this way so that you (plur) may have a dance Buffalo members. (17) Then he did thus: he would set aside a certain place for him always to visit when they went up (on an expedition) (e.) way up on a high mountain (18) and there where skulls are in a circle (e.) buffalo' old man then there he would go in the lead (e.) when Weltfish, Caddoan Texts 225 taraha kurahus heritaxrirasat raxkurdxkatdet' (19) he kurahus axra sd'a pirare sa ru' (20) he Lrirutiraxkltawtitt i-rHtpakstarawakeshat kuwesirexkuratara'u Lritira ir4ardku kura tarahadraxki (21) ku lriwerexkutarlstarnt raxkuraxkdawi irawikawataku he mtre ira-ku kutziu' taraha (22) he sikuxrxkakus rekaru taraha (23) e werakurdxkaa heri sitLxriku takE a't'.ku taraha pd.ksu he takE ri't.rLt he irakl tarahd pa.ksu he titartdwis zhuks atipaha at (24) heru ritLxrdktardawu raktdwtskadru (25) iweratpa.kc he axri.ra-riks tirai'tust&ariks tirara.i-tusku (26) werakuraxka'wi tskara dka'kikari' triwesirtxkuru'ku tarahd pa.ksu heru titsita Ahtki a katadru heru sitiritkaxka'l rakutaruits' iwerdtara.wLsU e irardxk4*wi heru tttsia (27) tri i'ra'ku tarahd pa.ksu heru tutsiwd4waktit kWtu iraraxka-wi he asku rututsa (28) aru tihahe tz.wu trirakuwLtska'a he iwertxrare - hats iwerdha*sa he triweraraxk4dst" (29) heru reraxka atirauks taraha he tutkisikitstahuret (30) he tiritkuta- taraha raritkutawd2wi he pttku aski aru-sa axrukstawe ahera.rki axruksraripakusu atihaukta (31) he t ut kltu taraha aspiPt'" werdckukd'hu hk lritihd'kta a ihe they went hunting (e.). (19) And old man he was named (e.) Baby-chief. (20) And they proceeded to sit down on top there where the skulls were in a circle when they were discussing something (e.) that's what the way is that way (sitting) Doctor Buffalo Members. (21) When they would get ready to do that (e.) when they were inside (e.) that one that was jumping out that's what it is that sitting it resembles buffalo. (22) And they probably placed it among wool buffalo. (23) And when they danced then there they would hold it there it would sit buffalo skull and here where he (it) stands and that one (sitting) buffalo skull - it would be painted half it would be red. (24) Then they pointed the sticks there pipe. (25) That which I say and it is true (e.) it is a true story this story (sitting) (26) when they are inside alone there would not be many when they are making (painting) it buffalo skull then they do fat and incense then they put it among the embers when there was a fire since it is painted and those inside then he does thus: (27) where that is (sitting) buffalo skull then he proceeds to have a talk with it all those inside and one he would then get up from his seat (28) and here in this direction he keeps going whoever wants to and as they finish that then tomorrow and that's when they will dance (29) then they will dance he would be made buffalo and he would be tied several times round the waist (30) and he had a tail buffalo those tails they have on and two one horse he was among them (e.) the other one (standing) he was a soldier (e.) he would have a stick (31) and it is all buffalo hoofs when he is dancing and he would have that stick and the other 226 Publications, American Ethnological Society Vol. X VII irarriki he arusa tiritkuta (32) he hawa tixraxkaku zt'u hk tespixrara (33) irawd'riki kura'tdraha werar axkd'hu dkapi'rvs kskitiks herz u.katat he tritiwlhat pt.ta herttxrariku werak-craxkadhu heru titsia (34) ti'taku atixru.tsh hawd tstu hetaku tixruitsu pita kskittiks rurutiwiwadhat hrctiriku akap'rvs atihaktiku tahuraxtsaku hawa hetaku kitt trititd'ari (35) sihuks tuxrdxkusta'ru sirtxrakardriku trire riuisu (36) ixtat irdraxkadhu he tirdxpahdaat a ixtat reradrurrut uruxtu he ktti teruxraxkaku rekarru taraha (37) triru-ki aru.sa wtirirawiru.ku herdtihastarikukistska dskatit hertti aruisa rdkukd'hu (38) rdhi-ra he tirdxkutskitts kutski tsu aru'sa rdkuu (39) iraku pa.ksu iwera.ku heru sttexrd'pirit & ri ckutu'tu (40) he tuxre heru terutsid pahda.t sirexkuhapitsista')u heru teru'tsia (41) Vtt rikttsk4-tit rdrihuriki rikvtskd'tit heritexrixrdxki'ru he irdha-ktsa he taku sttitstdre'.pu itui triwetilt irahixrdcxk'u rikvtskadtit (42) ri irapaksku taraha padksu iretsvsitskaa heri sttixra'ktsawu Lri irdpaksku hetaki rtru riraruat terdxrisu' (43) trrizxkurutspa'wjiha tsiru kararaikuraxk6&hu a hawa that one (standing) and horse he has a tail on (32) and also he has them upon his (his head) feathers and he has hoofs. (33) Those (standing) buffalo doctors when they are dancing drums four then on the west side there they sat men they hold them there when they are dancing then they do thus: (34) right here they would put them down also again over there they put them men four they are sitting in the different places and he would hold that drum he would hold the stick drum stick also over there all that is what they are doing. (35) Five there are groups of seats they are holding drums those that know how. (36) Some those dancing they are red and some they are "muddied" mud and all they have them upon (head) wool buffalo. (37) Those that are horses they themselves are pretending and that rope he would have looped over one shoulder and against the neck black rope and there he is a horse when he is dancing. (38) Sometimes he would be "clayed over" in places white clay horse for him to be. (39) That (sitting) skull there sitting then they would pull up a twig (e.) and it is it would look like this: (40) and it is good then they did thus (e.) red when they painted the stick (e.) then they did (e.): (41) feathers black bird those large ones black birds and then they would string those feathers (e.) and that stick (lying) and right here they tied it feathers that's what they are those feathers strung together black bird. (42) Where that head sits buffalo skull there at the point of the nose that's where they stand the stick where that skull sits and right here at that very place they are lined up paraphernalia. (43) When they were placing them around there as yet when they are not dancing and also Weltfish, Caddoan Texts 227 werakikstaxkaehu (44) wite'svtki heru taru'tsia rawixta ka he Lri irapaksku he ri taxkus (45) he iwerdkusk" he triwetaxwttska wite.svtk' kuraku i'kutatsEkskd'pldkis (46) tri irakltdwi'u heru riha-kLrit raktd'wtska'ru (47) heru riraxklwartt heru rutsizkaksa heru rhd'.ku' raktd'wtsk&aru heru rirdwtLsa ru i'raku tarahd pa'ksu (48) ruiriwe tirawLsawcriku triwetwtstska ku'rtxkutatstkskapd' kLsu (49) tirahura rawa'hat kure-ta axrukstaaxw&wari kgEtu iriwttutsLkstahlra-waa td'ku r& xkutat8skska.pa kiu. when they had been dancing. (44) The young man then he did (e.) thus: blanket where that skull sits then there he places it (e.) (45) and when he had placed it there at that time he would want (e.) the young man I wish it would bless me. (46) The one that is the leader then he picked up the stick pipe (47) then he filled it (put them in) then he went ahead and called him then he gave him the stick pipe then he smokes there toward that one sitting buffalo skull. (48) Just when he blows smoke towards it that's what he wants for him perhaps to get a blessing. (49) in this wide world if he ever goes off those travels they used to go on (e.) because the place where it is said the vision originated for him someone he would get a blessing (e.) THE ORIGTN OF THE BUFFALO METEOR BUNDLE. (Free translation.) I am going to tell of the ways of our people in ancient times. There was a certain man who, when the men went hunting, would go off by himself and stand on top a hill. As he stood there he felt profoundly miserable and cried pitying himself. At sunrise he was facing eastward looking directly into the sun and suddenly he saw something leap out of the sun bringing a trail of dust in its wake. He felt so miserable that he would just as lief permit the thing to run into him. As this thought ran through his mind he looked about and saw that the thing was a buffalo. Again he stood up on top of the hill and everything happened as before, and then again one time more. Finally on one occasion (the fourth) the buffalo did run into him and as he got up from where he had fallen, the buffalo spoke to him saying, "Son, I understand how miserable you feel and I am going to give you my blessing. I will endow you with my powers and my spirit shall henceforth be among your people. You will have the power to cure the sick, and to catch and tame horses, even those that are wildest. Those in the (mythical, sacred) buffalo lodge have created these powers for you and therefore the members of the Buffalo Society should represent these events in terms of a dance. Accordingly he set aside a sacred place high up on a mountain, a shrine that he might always visit when they went on hunting expeditions. When they went on the hunt a medicine 228 Publications, American Ethnological Society Vol. XVII man named Baby-Chief would lead them up the mountain to the shrine where there was a circle of buffalo skulls. At that place they sat down talking together of sacred matters. This is the way of the Buffalo doctors. When they were preparing to have a buffalo dance, they had an object that looked like a buffalo and that was kept wrapped up in buffalo wool. This object represented the buffalo that had leaped out of the sun.1 During the dance they would hold the buffalo-meteor. In the dance lodge there was a buffalo skull painted half red and half white, and here the decorated stick would stand2. It was in this direction that they pointed the pipe stems (as if offering them to the skull to smoke). This that I am telling you is not a mere fiction, but a genuine account of what happened. While these preparations are going on only the few participants are permitted in the lodge. First they paint the buffalo skull and then they take buffalo fat and incense and throw it among some embers from the fire. Then he would hold converse with the decorated skull and all those in the lodge would proceed to do likewise. Then the leader would get up and walk around the lodge in a clockwise direction followed by any of the members who wished to participate. The dance itself would take place the next morning after this prelimary performance has been completed.3 One of the men would be dressed like a buffalo, with a belt tied several times around his waist and a tail like a buffalo's; and there are two others, one like a horse and another like a soldier; this latter had a stick all covered with buffalo hoofs which he carried when he was dancing.4 The one that represents the horse wears a tail, has feathers upon his head and hoofs. When the buffalo 1 The object referred to is a meteor which is said to have resembled a buffalo in form, and which along with other paraphernalia comprised the contents of one of the Pawnee meteor bundles. 2 This decorated stick is referred to below as being covered with the feathers of a black bird and placed before the nose of the skull. 3 As nearly as I could gather them the events involved in this preparation are the following: a- men assemble around the lodge; b- place skull in position for painting(?); c- the skull is painted half red and half white to the accompaniment of some short songs; d- drops of white clay are sprinkled on the red half of the skull; e- the skull is put back in place at the west altar; f- embers are taken from the center fireplace and placed at the sacred station located in the northeast sector of the lodge; g- a substance composed of herbs and incense mixed with buffalo fat is thrown onto these embers; h- the head man proceeds to walk around the lodge in a clockwise direction from west to east, encircles the embers at the northeast station in a clockwise circuit, and stops, holding his arms over the embers; he then covers himself completely with the buffalo robe and leaning over the embers "smokes" himself with the incense. The line follows each doing the same and praying?; i- the members then go back to their places. 4 This buffalo hoof rattle was made of a stick a foot and a half long with buffalo hoofs attached to it all over the surface. Weltfish, Caddoan Texts 229 doctors were dancing, they were accompanied by four drums (drummers?). During the dancing the drums were moved to five different positions in the lodge: the west, the southeast, the northwest, the southwest, the northeast. Some of the dancers were painted red and others were plastered with mud; all of them had buffalo wool upon their heads. The ones that were pretending to be horses wore a black rope looped over the left shoulder and W S * a.4, a. 4 /! ~ 7 1 / N 0 4 * E Lodge with Buffalo Members. 1- center fireplace 7- embers with incense (northeast 2- buffalo skull station) 2a- position for painting 8- circuit to the incense 3- pipes 9- headman 4- men near door 10- paraphernalia before each member 5- members ranged about the lodge x- place of meteor during dance 6- feathered lance y- place of Chapman's family members who own the meteor bundle. 16 230 Publications, American Ethnological Society Vol. XVII across the chest. One of these might be covered with white clay so that he might represent a white horse. Then they would pluck a suitable twig and paint it red. They would then string together bunches of feathers and tie them to the stick. These feathers would be those of a large black bird. They would then set the stick upright right before the nose of the buffalo skull. The place for the paraphernalia was right before the seats of the members. They would place them there before and after the dancing. A young man would place a blanket before the skull in the hope that the skull would bless him. Then the leader would pick up a pipe and fill it and give it to the young man to smoke. As the young man blew the smoke toward the buffalo skull, he wished that he might receive a blessing. That in his various wanderings he might come upon the place where the original vision occurred, since at this place someone would again be blessed. IV. TEXT BY BILL MATTHEWS dsetarnu, kttklahaxki, Band. A:rOiOW I GOT MARRIED. (1) tiwa'ku atias rarm kcaressutsia rare LSutsia'ra herq riruresiuxta 4rari8stt karaskutia'ra (2) tire'rakku rant sirixkuxra'ra'u (3) iwerdku tsu'rdki he rd.rt ressuxta rakuhi'u kekaru'us (4) iweraku'kata Iriru'tahu iweraraxktrika'u ke.karu'us he rihi.kat he riwitit (5) heru ru-tsa he- re watstLt he riwerera'ke'a iwera sakuxkatawLtsa' heru re-a tsusttt wewita'suxta (6) iweratu-kata taku kakiw'ku nawa (7) he hiru ruxrihtte he hiru riisa tsdwiha'ru he rnretpi.tht (8) heru siru tsawa pitku titaku asku rikutu'rukvt a titakic asku heru sirikutsitsirasat (9) he hiru raxtsa hawd asku tsawiha'ru sirikukus haswa (10) tiracku isaruxra'a (sakuruttiwari) heru riwa ku tri-tu-tasta (11) Lriikuxrawttska ratsakikuxrakatstkstawi rakura-ru'kirdawari (12) heru ru tsa, irakku arikutastarekuruwa-wat a rikuskaruwwat hawd uki.ku'u herarutsi ukuku'u rakuxriwa'ra (13) he rihe re-wa-ku sukskawa hawa asu.ru rakuxriwa'ra hawa pitaksu (14) he wera-ku kurahus (tektesaxkartxku) wetiraxka (15) wetsdraxka raktdwiska-ru ri*(1) He said, my father, just don't do anything just if you do then you will go right you won't do. (2) Here is the way really to make a way for him: (3) That girl - yourself you are going to go it will be early morning. (4) When he goes in the way it is done when they are awake early in the morning then he goes in and he sits down. (5) Then he gets up and he goes out then this time it is long when the sun is coming up high (between morning and noon) then she comes old woman, "You can now go." (6) When I went in anyone did not say, "Hello." (7) And there was spread out nicely and there lay pillow and there I sat down. (8) Then two got up two right here one caught me and here one. Then they two led me. (9) And there lay another one pillow they sat me down again. (10) This one is the one who did it (Walking-Sun). Then he said, "It is going to be that way. (11) Whatever he wants for him to take care of them to go about and work for us." (12) Then he got up that one and he unlaced my moccasins and he took my moccasins off also leggings' these other leggings nice ones. (13) And - he said "Put them on also moccasins nice ones also a wrap. (14) And that old man (Curly-Chief) they are (15) when they were 1 re'sarurahiku'zt8. Brave-Chief, took his leggings off. 16* 232 Publications, American Ethnological Society Vol. XVII iruxra'ru heru ri'tsikaksa a rixrakku (16) wetihaktu.at ti.taku Lriwetiwdkararaawari irahku kurahus he ruxraCtsIksta ttxraitdwi-hu irawa-kahu tisutsiksa tisutsiksa (17) nawa sukstdwisa triwetikutakdtawu kskiktiks triwerutsarutsiraru (18) iwerakawatzttika rd-tu heru re.tiwa-ku ritdtttska' tiwesireskutatsikskd pa'kts rzhurihukksu triwerutdtiritsa' (19) iratutsiksakulki triru'tirutspa weretpdaku werexrdwwisa rututsirarru. i'sirikutawacrukvt tiku'u aru'sa ira ku a hawa hera-ku. already filled up pipes the one that did it then they called him and he gave it to himl (16) he raised up the stick right here he talks to all the universe (prays) that old man then he is watching he is showing him how2 he was saying, "Do it this way do it this way." (17) "Now smoke." he placed the pipe to my mouth four times that was all. (18) When he emptied it myself then I said, "That's what I want here you have blessed me." Just formally there I stood up. (19) Those clothes I had on they remained. Now I said, "Now I have smoked." That's all. Additional remark: Those two that took hold of me (BraveChief and Walking-Sun) he gave me a horse that one and also the other one. HOW I GOT MARRIED. (Free translation.) My father told me to marry according to the right way, that is in the customary manner. When a girl is selected for you you must go to her lodge early in the morning and when the people are awake go inside and sit down (near the east entrance). Then you should leave again and return home. Some time between then and noon an old woman came for me. She said, "You can go now." When I got there no one said hello to me but I saw a mat lying on the ground with a pillow upon it and so I sat down. Then two men got up and came over to me, lifting me up and leading me to another seat (further in the lodge). (Walking-Sun and Brave Chief.) The spokesman then indicated that he approved my mission and said, '"He will take care of us and hunt for us." Then he got up and took off my moccasins and another man came and Curly-Chief gives the pipe to Walking-Sun and Walking-Sun raises the pipe and prays. 2 Curly-Chief is showing Walking-Sun what to do. Weltfish, Caddoan Texts 233 took off my leggings and they gave me new moccasins, leggings and also a robe. Then the old man Curly-Chief after the pipe had been filled called Walking-Sun and gave him the pipe, directing him what to do. He raised the pipe and pointed it in a certain direction as he was told and spoke. Walking-sun put the pipe to my mouth and I took four puffs. When he had emptied the pipe I spoke and said, "I am grateful for the blessings you have bestowed upon me." The clothes I had been wearing I just left behind. Again I said, "Now I have smoked," and in this way I expressed my appreciation for the way in which they had received my suit. The two men that had assisted me to my seat (Brave-Chief and Walking-Sun) in addition to the clothing each gave me a horse. V. TEXTS BY WILLIAM RIDING-IN kihaktahi rasa, tsawi' ' Band. 41. FOX STORY. tskirtxkci (1) he kurahus re-uwa-u he hiru'& axriat tskirtxki we~rakuxradtsaus (2) wettriwaxte-kdt-ttsta tslcirtxki he axrawetu`ruat he axrakatctat tsk~irtxki (3) he axrare-wa-ta tskirtxki wttuxrurare he hiru' riaxra~rartt he hilri& axri kiwil-ku (4) iweru-te-rtt irartki Ikiwi-ku (5) wttiwd-waa. trahixwa-wi (6) heru axriat tsktrtxki irariki k.Uwi-ku tril ird-riki (7) he, ti-taku tskirtxki axrawittt axrvtktriku irakataxwawata (8) heru axriwa'ku tskirtxki avkaa tircakts kuasckutatsikskav,pat-kts (9) kri-kuav-u-vt triti'rasu-ta tiraqa1kqwa-xtsu (10) al. ke-tsi werikurwaxte,-kivttsta Icuasku~tattks3kav-pakts tri-tirca~u-ta (11) tatdtska rikua-tu-vt axriwaicu kiwz-ku kaka'tttska (12) 8'*ka tirdkts3 kutiksadtsikskdpa'kts3 (13) axriwa-ku kiwVku tdstxk8-s karwsiwalcttk8 (14) axriwa'ku tskirtxki tati-wakttks kiwiku' ruaxriw~a-ku nawa 8ut'cspari ktratka-8ihuradxrutra8 kiwi-ku wttirakukstriwinrd-riku (15) ru'ru tdstiru (16) axriwcticu tirakts kustQtsja (17) axriwa-ku (1) Now an old man said - there went (e.) a fox he was very hungry. (2) He is going to starve to death the fox - there was a meadow (e.) and he went hunting (e.) fox (3) and he was looking about (e.) fox it was good ground (q.) and there there he stood (e.) and there it is (e.) a bison. (4) When he saw that (standing) bison (5) he was eating (q.) that grass. (6) Then he went (e.) fox that one bison where he is (standing). (7) And here the fox he sat down (e.) he was looking at (e.) that one eating green grass. (8) Then said (e.) fox, "Oh friend, I wish you would give me a blessing, (9) I wish I was that way the way you are the way you are eating. (10) And so now, I am going to starve to death I wish you would bless me, the way you are (11) I want me to be that way." Said (e.) bison, "I don't want to." (12) "Oh, friend, pity me!" (13) Said (e.) the bison, "You are a liar, are you sure (truthful)?"~ (1 4) Said (e.) fox, "I am truthful." Bison then said (e.), "Now go about see if you can find a place bison where it has been rolling itself. (1 5) Go on you are afraid." (16) He said (e.), "Friend I will do that." (17) Said (e.) bison, "Are you truthful?" Said (e.-) bis6n, "Are you truthful? Weltfish, Caddoan Texts 235 kiw'.ku karesiwaktlks axriwa.ku kiwi.ku karasi waktLks (18) nawa witisuksu'ts Lriratdraha reriwird rtsku (19) tskirLxki ruwitiaxriuts (20) axrawd'ku kiwi.ku kare'skutsikriku (21) he axraure'rtt kiw.zku kiwiki axrurdawi'ras (22) he axraparlkta'ruraxw' tit (23) he axrare'wa'tat tskirtxki iwerarewactara tskirtxki he rekuksawi'at he kare ri ririke (24) heru axriwaEku kiw.'ku triwerutiutsra-ru karexrasikdpac-kts (25) heru axriwa'ku tskirLxki tirakis hawd wereskutatsikskd.pdakis (26) heru axriwa'ku kiwt'ku witisuksuts heru axriure-rtt Isti kiw.zku (27) heru axriwttska tskirtxki rikuhiirurahats (28) hawd karestikuksawilat (29) he axrurdawi'ras kiwz.ku trira sa tskirtxki (30) he axri rawiriwu (31) heru siaxr6xwa apats kiwi'ku siraku-rs(?) iruksu tskirtxki (32) he hziru axriwdawaa ri'he rawitska' (33) raru wLtihdkawa xtsu irahixwawi rukst tskirtxki (34) heru axriwalku kiw&.ku tdasxkzes kukaresaritsia (35) nawa ru.ru wetadtat kiwi kuc ri ra'u kuwttiramat he wekuaxrikaratse.hat irutsikstdtsaus irahixwawaa (36) heru axriat tskirtxki trira'u (37) ruaxra'tsat witiwetu.ru-hat (38) e'kaa axrawdwaa he hiru axrecd tskirtxki (39) he iaxrawdwad tskirtxki heru axriwi tlt tiramrcki axrawd&waa heru axriwa'ku tirakis irikudatuvt (40) heru axriwa'ku tird&riki kiwizku karasiwaktdks (41) heru axriwa'ku (18) Now lay yourself down where the buffalo-rolling mark is." (19) Fox he laid himself down. (20) Said (e.) bison, "Don't look at me." (21) Then he stopped (e.) bison, bison he charged in anger (e.). (22) And he put his horns close to the ground (e.) (23) and he looked about (e.) fox as he looked about fox then he jumped in (fear) and it did not kill him. (24) Then said (e.) bison, "That's all if you are not poor (humble)." (25) Then said (e.) fox, "Friend again you have blessed me." (26) Then said (e.) bison, "Lie down." Then he stopped (e.) (as he stood) again bison. (27) Then thought (e.) fox, "Even if I die (let me die) (28) again I better not jump away." (29) And he charged (e.) bison where he lay fox (30) and it ran into him (e.). (31) Then there went two (e.) both bisons they two are the one that was fox. (32) And there he ate (e.) that which he wanted. (33) Just he ate (q.) that grass the one that was fox. (34) Then said (e.) bison, "You are a liar don't do anything. (35) Now go on now I am going." bison the one that is. It was such a length of time (q.) and his stomach was so large (e.) for he was hungry he eating grass. (36) Then he went (e.) fox the one that is. (37) He disappeared (e.) (went-among-over) there was a meadow. (38) Oh he ate (e.) and there came (e.) fox. (39) And as he ate (e.) fox then he sat down (e.) this one he ate (e.). Then he said (e.) "Friend I wish I was that way. (40) Then said (e.) this (standing) bison, "Are you in earnest?" (41) Then said 236 Publications, American Ethnological Society Vol. X VII tira'sa tatiwaktiks tirakts kutsiksatsikskadpd kts wetikuriwaxte'ku. - ttsta (42) rusukspari kiraka-sitarahe'riwirdarisuras (43) ndwa ruwru witisuksuts karesikukstdkvt axraure'rit kiw?.ku he axruradwiras kiwtiku tri iramsa (44) he kuxru-ta he kuxrawttska wetikuku.ttksta he axrakuksawi'at (45) nawa ru'ru kakaskd pa&kts (46) axriwaiku tskirtxki tirakts wetasu-ta (47) hawd wereractat kutsiksatsikskdpdakts (48) heru axriwa-ku ruwttisuksuts triractaraharewirdhtsku (49) heru axriure-rit kiwitku he weaxraasd tskirtxki (50) he axrurdwiras kiw'iku trira8sa tskirtxki (51) he axre'rawiruitsa werusiaxraxwa (52) he hirui siaxre paku heru siaxri-a tsti tskirtxki apats (53) heru axriwa'ku kaskurauxkd'pd'kts tri-ruksvt kiwi.ku (54) heru Istu ruru axriat rzriaxra ta triritsiksatsikskaapd'ktsu (55) he re'huras kiwi.ku hirut axrertt heru axriwdvku tskirtxki tirakts wetikuriwaxte'ku'ta (56) heru axriwa.-k kiwi.ku trttiratutsiksatsikskaapdaktsu (57) heru riwa-ku kiwi.ku keriras ratu.tsiksatska-pd'ktsu he were'ri'ta (58) heru axriwa'ku kiwiku ndwa ruke staraheriwiraraspe (59) heru axriwa'ku tirakts tiweretarahariwirdaxrsku heru axriwa ku ruwttisuksuts (60) heru axriure'rit kiwi ku (61) tskirtxki isra'sa he ra rd4i+ta we hawa tikutatsikskathis one (lying there), "I am in earnest. friend, have pity on me I am about to starve to death." (42) "Go about see if you can find a buffalo-rolling-place. (43) Now go on lie down! don't run away." Then he stopped (e.) bison and he charged (e.) bison where there he lay. (44) And he did then he thought, "He is going to kill me." And he jumped in fear (e.). (45) Now go on, you are not humble." (46) Said (e.) fox, "Friend, now you have done it, (47) already it is settled to give me a blessing." (48) Then he said (e.), "Lie down where the buffalorolling-markis." (49) Then he stood (e.) bison and this one (lying there) (e.) fox (50) then he charged bison where he lay fox. (51) And it raised him up (e.) and there were two that went (e.) (52) and there they were fighting (e.) then they two were (e.) again foxes both. (53) Then he said (e.) "How you ruined me (made me poor) the one that was bison. (54) Then again immediately he went (e.) where it went (e.) the one that had blessed him. (55) And he found the bison there he stood (e.). Then said (e.) fox, "Friend, I am starving to death." (56) Then said (e.) bison, "That's the one the one that I blessed." (57) Then said bison, "Are you the one? the one that I blessed." Then he knew him. (58) Then said (e.) bison, "Now go look for a buffalo-rolling-place." (59) Then he said (e.), "Friend here is a buffalo wallow." Then he said (e.) "Lie down here!" (60) Then he stopped-standing (e.) bison, (61) fox there that lay then he knew now again he is going to bless me. (62) Then he charged (e.) where lay Weltfish, Caddoan Texts 237 pa*kLsuzksta (62) he axrura wiras tri ra.sd tskirtxki he axrerrawir4.tsa ktti axrtxkakat (63) triwerutitsiraru. the fox. And it lifted him up (e.) entirely it cut him up (e.). (63) That is all. FOX STORY. (Free translation.) A fox was travelling and he was very hungry. He came to an open meadow, and about to starve to death, he set out to. hunt. In the meadow he saw a bison who was grazing. The fox sat down near where the bison was and watched him eating the grass. He asked the bison to have pity on him and bless him so that he too could eat grass. "I am starving to death. Please make me as you are so that I can eat the grass here." The bison at first refused saying that the fox was usually such a liar that he did not trust him. But the fox begged and assured him he was in earnest this time. So the bison told him to find a buffalo wallow and roll about in it. This he consented to do. Then the bison again asked him if he was in earnest and after he had again reassured him the bison said, "Don't look at me." Then he stood up and charged ferociously toward the fox with his head close to the ground. When the fox saw him coming he sprang up in fear and jumped out of the way, so that he was not killed. Then the bison said, "You are not humble enough to deserve a blessing." But the fox told him that he had already promised and so again the bison told him to lie down and again he prepared to charge at him. This time the fox thought he had better not jump away even if he thought he was in danger of being killed. Now the bison charged and ran into him and presently there were two bisons instead of one. And so the fox ate grass as he had requested. Then the true bison left him and told him he was a liar and he was to be sure to do nothing wrong while in his bison's guise. He was very hungry so he ate and ate grass until his stomach was full. Then he found another meadow and again he ate and presently a fox came along and sat down to watch him eat. He said, "My friend, I wish I were a bison like you." Then the foxbison said, "Are you in earnest?" and the fox assured him that he was, for he was starving to death and would like to eat grass." He told him to go and find a buffalo wallow and to lie down in it, and not to run away whatever happened. Then he prepared to charge and ran toward the fox, but the fox jumped away in fright thinking he was going to be killed. The bison then told him to go away for he was not humble enough to deserve a blessing. But the fox said that he had already promised and so again he told him to lie down in a buffalo wallow and he charged, goring the fox. 238 Publications, American Ethnological Society Vol. XVII Then they moved off the buffalo wallow and then there were two foxes fighting together. Then the one that had been a bison said to himself, "Oh I have been ruined," and he went back to the bison who had originally given him a blessing and again he told him that he was starving to death and asked him to bless him. But the bison recognized him as the one he already helped. He told him again to go and look for a buffalo wallow and to lie down in it. The fox lay in the wallow thinking he was about to receive a blessing. But the bison charged at him and gored him to death. That's all. 42. ONE-HAIR AND THE SCALPED MEN. askuraiuspi. (1) pi-ta witc rawiraku'ru rurakruhvt he hir axre-hu'u tsaxriks (2) he weaxrasaku'ri-sat iwe'raad iraki'tsuat we hiri axreh'uu tsaxriks (3) heru axriwttska rukbturastat tirahurzu he weaxrasaku.ri-sat (4) heru irahu'ru tri irak'.tsuat (5) he tihetaku ru iriaxra hu'u he weaxraratke'a (6) wLtia xka he irahu.ru heru rihi ra kardaxre'hu'u (7) tri iradxkawi Lriwtte suratse hat i raaxka he axrvtkisutsakastatsarasa (8) heru axrutsia axraratsahakdcxtstt kisutsaikasu (9) he w2axri'hi iras he axru-ta axre'ksuat he hiru axre'hata (10) heru axriwttska ruke tkdaat tirahaitawi (11) heru axrihu-kvt heru axraat wetikatitstatat (12) rawttakardasu dxrahu-kvt we hiru axritarvts wite karihu' (13) heri axr.raxka wttira'ritkata wttira-i wa wat Lrirrahiwctawi tiheruxrariraha ru he hiru rakes triaxrikd taruts He has one hair. (1) A man came (q.) "a war-pather" he alone and there there were tracks (e.) a person. (2) And it was sundown (e.) when he came to a stream. Now there were tracks (e.) a person. (3) Then he thought (e.) "Let me track it this track." Then it was sundown (e.). (4) Then that track where that stream is (5) and over there there's where the track was (e.) and it was night (e.) (6) it was a vertical bank (q.) and that track then further it did not have a track (7) where the bank is that's the end of the footprints (q.) that bank and grapevines hanging over the bank (e.). (8) Then he did (e.) he spread them out (e.) grape-vines. (9) Then it was (e.) night and he did (e.) he reached with his hand (e.) and there was a hole (e.). (10) Then he thought (e.), "Let me go inside this hole." (11) Then he went inside (e.). Then he went (e.) and it was dark. (12) Suddenly he went in (e.) now here there was a fire (e.) it was a large dwelling (q.) (13) and there they were inside (e.) they were all surrounding the fire (q.) they were telling stories (q.) where the entrance was this other side and here wood they were next to the wall (e.) there was a lot. Weltfish, Caddoan Texts 239 rakuka'riu (14) he riaxraw?.ttt taku ka-kite'riku ira ku rakts trirdru.tsi (15) he axru'ta axrare wd'tara he kWtu axrutdakertt i'rakadtaku (16) he tararadwas rultrikuxrukstdxwa wa he wekuxraratsakip. t t iweraratke'a'ra trik,9xruxra'a (17) he irakdctaku he ktti werutd.kerrt irardxka'wi (18) he axruta kiriku i'ra'ku heaxrakdstikis (19) iheracku heaxrawirikis (20) dkakaaruspa ihera'ku (21) he asku axrurnstsa wttutsuhu.ra ri (22) he racku he kuklaraaxretkahdxtaw4 hera.ku kukaraaxra'ruxtdku kukarawttisuspa (23) heru axriwa'ku tri-axrakttawiu tdrutsius rakts sikstarua (24) sukstdru'tsu rakutariwz-ku (25) heru axriat tdru.tsius he axru'ta rakis tri. axrar'-tsi (26) kuwttu'u raku-ku wdtikatitawiku he axruxtsawi taruwtsius iwervtkiriku iweaxru te rtt he rerirud taruwtsius (27) tuxra'a kehaxriri tihi he kitu. we're tt tirdwihat heru axriwa'ku rexktta kutu. tsaxriks rdku-ku rakts tri. rdrutsi (28) heru axriwa'ku rexktta sukstettsawdtspari he axriraktirua irakd6wihat h't'u kctu triwe'ttt kttsahuruksu irakd-wihat a rawttakardtsu axrawa'ku irakd'taku sikaskutse'tstkska pdakts (29) he ti.rawihat kuxriraktirua wttiaxrixra'rawritwu ru tri'axrare'kawi ra'ru witira-ku siaskuctatstkska - (14) Then there he sat down (e.) anyone has not seen him that wood where they are. (15) And he did (e.) he looked about (e.) and all he saw them (e.) he sitting back there. (16) And they would laugh at where they had been roaming and they had gathered together that night whoever did it (17) and the one sitting behind (back there) - all he has seen those inside. (18) And he did (e.) someone that one he had a peg-leg (e.) (19) and that other one he had a peg-arm (e.) (20) he wouldn't have any hair on and another (21) then only one hair he had on (e.) it would wave (q.). (22) And another one - he didn't have any ears on (e.) another one he didn't have anything on (e.) he didn't have any hair (q.). (23) Then said (e.) the one that was leader (e.). "Servant, wood bring them here! (24) Make a fire! to make a high fire." (25) Then he went (e.) servant and he did (e.) wood where they were (setting) (e.). (26) It seemed like (q.) someone was sitting there was a dark object sitting (q.) and he stopped (e.) servant, he looked at it as he saw it (e.) then he became frightened servant, (27) because inside the room it is and all they were these here. Then said the head man, "There seems to be a person one sitting there wood where they are." (28) Then said (e.) the head man, "Investigate thoroughly." And they were frightened (e.) those inside because all they are scalped-ones those inside and suddenly he said (e.) that one, "You must have pity on me." (29) And those they were frightened they ran into each other (e.) there where the exit was (e.) merely it sat here (q.) (it did not happen) for him to 240 Publications, American Ethnological Society Vol. XVII pd-ktsu iweaxrirawatsittt (30) heru axre-watsttt pi'ta he weaxra.wdtstttt he hiru axriraxwa-waktiku (31) tdxwa.ku raxkuwdikahu kakikutpakse'rtt askurauspi tttpakse rtt (32) heru axre'a pi'ta raru witiwacku siaskutatstkska paaktsu he siaxririrua he kuxraraxwats ru tri rurdxku'ta (33) rutttsira'ru. be blessed they fled outside (e.). (30) Then he went outside (e.) man and when he went out (e.) then there they were talking. (31) He would speak (e.) he would be saying (e.), "He didn't see my head the one with one hair he saw your head." (32) Then he came (e.) man merely he said (q.) for them to bless him and they became frightened (e.) and they scattered there each one would wander off. (33) That's all. ONE-HAIR AND THE SCALPED MEN. (Free translation.) A warrior was coming home alone at the close of the day. He came to a stream and saw human footprints. He decided to follow them. They led to the edge of a cliff where they ended. He pushed apart the vines that hung over the cliff and since it was dark he felt about with his hand and found a hole. Although it was dark he decided to go inside and there he suddenly found himself in a large room where a fire was burning. There were people sitting around the fire telling stories. Near the door there was a large pile of wood and here he decided to sit down. As he sat there he was able to observe the people more closely. They told of incidents that had happened during the day and they would all laugh at each other's stories. The warrior could now see the different people, - one had a peg leg, and one a wooden arm and another was completely bald and still another had only one hair on his head which would wave back and forth. One of them had no ears, and another no hair. The leader ordered his apprentice to get some wood for a fire so that the fire would burn up high. When the apprentice got to the woodpile he thought he saw someone sitting there. He stopped for he was frightened. He knew that all were present and that this must be a stranger. He told the leader that he suspected there was a human being on the wood pile and the leader ordered him to investigate more thoroughly. They were all frightened, for these people were all Scalped-men. The warrior suddenly spoke to them and asked them to help him. But they were all so frightened that they crowded around the entrance trying to get out. And so his request for help remained unanswered. Then he went outside and he could hear what the men were saying. They said, "He didn't see my head, but he did see yours, One-Hair." Then the warrior approached them again and again asked for their help and blessing, but this time they were so frightened that each of them wandered off in a different direction. That's all. VI. TEXT BY FANNY WALKING-SUN tsupirtt rardxkgataru', Woman-star, the-one-that-is-yellow, tsawiP` Band 43. SCORCHED-BELLY, A FOX STOR-Y. (1) e tskirtxki siaxra-ku pi-ta a' tsapat e siaxra-ruxw1&hat pi-ra'u (2) wituxra-ru pttkusiksa-ptts 4sku p-raski a kskiks4-ptts ts371raki (3) siaxrd-ruxuihat kawi-tad wtti' pirasici a t8si-raki Ikskciksa-ptts (4) he ird-Icu piraski e siaxre-ruwrapirihul' iwe-axraran'rktt~su piraski 4' taxlcikat (5) heru axriri-waki itaxri ktrikE-ruvt raskutkikat pakustdraritt he' axriwa-ku tuxralla rat kikikat atia8 4- atira tdtitsldt ihe ratkiut ka'ku resa- (6) hert'& axriwa-ku iVasti- kfrjtuxra-1ka-pd1ck asi'tka-ku re-sa-ru (7) e pakustdfrartt ruaxriwa-1ku e ra-ru kareretiwa~ka-hu tsu-raki wet at i-,tsikse-rtt tsA-raki wdik'i6hu-tste he re-wttskal' wis (8) heru axririwaki?'Ikaa rare' kuruxrasiwa-ka-hu wesdtixwatku~rawu ita-xri (9) wdtixwaki tatara-ka-pa-kts e pakustdfraritt axr-iwakdraxlka'as (10) heru axriwa-kui ka-1ka-ttxk' sa-ri tsitraki wet ati~tsi~kstszrasa (11) heru axriwa-ku 1crahus i-astit' kuxri-waktdks (12) here' axriwa-ku kirahus wetdsuxrU'kuxta rdhe'sa ke-karuvs (13) e-kaa wexaxra-tsikste-hu' heriwe~axra~sa a tskirtxki weraruraspi1xraxlkataku (14) iwerdhe-sa he r4'weaxrU'xru-kat werdhe-sa tsah~~~ta~1ca wi'tiwttat (15) a si-axri-tste'ru iweruxruktttt~s ~~ (1) Now fox there were two (e.) male and female and they had (plur.) (e.) pups. (2) They numbered seven (q.) one boy and six girls (3) they had (e.). Youngest it is (q.) boy and girls six. (4) And that boy - they lovedhi (e.). When he grew up (e.) boy then he would cry (e.). (5) Then they would say (e.) sisters, "Why is it that you cry, ScorchedBelly." And he said (e.) "The reason that I cry father and mother, I want - to be the son-in-law chief. (6) Then said (e.) his father, "Are we not too poor for you to be son-inlaw chief?" (7) and Scorched-belly then said "- just I am not saying it girl I have already seen her (courted her) girl she likes me and she wants quickly." (8) Then they said (e.) "Oh, just you may be saying that." They doubted his word his sisters. (9) They said (q.), "We are poor." And Scorched-belly he cried (e.). (10) Then he said (e.), "I'm not lying, girl I brought her once." (11) Then said (e.) old man his father, "Hfe may be truthful." (12) Then said (e.) old man, "You are going to become his son-inlaw (go-into-his-dwelling) tomorrow early." (13) Oh he was happy (e.) and- this was his name, (e.) fox, "He-has-claws-against". (14) Then next morning and he went into his dwelling (e.). When it was morning white robe he had wr~apped about him (q.) (15) and 242 Publications, American Ethnological Society Vol. XVII pttsiwtti.' wtttxwakid'hu (16) ekaa resa'ru wetitka-ku pakustarari-it sttitrumhu'ratse'raru'ku (17) he'tu trikaiki utkalku iwerutk&.ku he ke'tsi axrura'a tsiuraki wituxra' wite'riruwtste (18) he. ke-tsi trihe axri-ra-rtks iwerutka-ku re'sa-ru (19) heriru axriwacku re'sa'ru axrd'wttsa kird ra'ru rira'ku tirixwakehu pakustdrari it (20) henhe ru'axri' raklra'tewawdriku weruxra'ru ihe resa'ru iwerutka'ku (21) heru axriwttska re-sa'ru tisiri'ru'ptts eri'rerawakuxte'wa'warikusta trihe rakukttawia'ra (22) he isiracki ia8stiP ihe pakustarari it ia'sti a isa'sti weaxri'rakesskdwu'tu a itaxri (23) atexwakia-hu dakaa pakustdrari'tt wera'tutckaki re-sa'ru triwttdru'ruksku re-sa-ru tsu'raki (24) he rixwakid'hu tsu'raki he axra8sa'a pttskahure8sa ru tsiuraki (25) triweru'tutsira ru. they tamed him (e.) (he was married). Since he became son-in-law of chief oh he was hated they were saying (q.), (16) "Oh chief son-in-law Scorched-belly." They were making fun of of him (17) because he isn't one to be son-in-law he that is son-in-law and then she caused it girl she did it (q.) she loved him (q.) (18) and so, - it is the truth since he is sonin-law chief. (19) Thereupon said (e.) chief when he arrived (e.) "Let just the way sit there (disregard) this they are saying, Scorched-belly." (20) Then he is the one to make rules (measure the ways) it is because - chief he is son-in-law. (21) Then he thought (e.) chief, "Since they hate him he is going to be the adviser (measure the words) rather than for him to become leader." (22) And those two his father Scorched-belly, his father and his mother they were dying of happiness (e.) and his sisters. (23) They would be saying, "Oh Scorched-belly why, he's a son-in-law chief he has had sitting (q.) chief girl." (24) And they are saying girls and her name is (e.) Chief-of-the-hated-ones-among-the-timber" girl (25) That's all. SCORCHED-BELLY, A FOX1 STORY. (Free translation.) Once upon a time there were two foxes, a male and a female and they had pups. One was a male and six were females. The boy was the youngest and the six girls were all older. The girls loved their youngest brother very much. He grew older and at last he reached maturity. One day his sisters found him crying and they said to him, "Scorched-belly why are you crying?" "I am crying, father and mother, because I want to become the son-inlaw of the chief." His father said to him, "But are we not too poor for you to aspire to such a position?" "I am not talking This is a class of stories told entirely for amusement and is analogous to the coyote stories of other American Indian mythologies. Weltfish, Caddoan Texts 243 about this without some justification," said Scorched-Belly, "I have already courted the girl and she loves me and wants our wedding to take place as soon as possible." "Oh, you can't be in earnest," they said dubiously. "We are too poor." And Scorchedbelly cried again and said, "I'm telling the truth, I've already visited the girl." Then his father said, "He may be telling the truth after all." Then the father said, "All right then, you will marry her early tomorrow morning." He was overjoyed and now he had a new name, "Fox-wearing -a-claw-necklace." Next morning he went to the chief's house. He was dressed in a white buffalo-robe and he was married right there and then. Everyone hated him saying scornfully, "See who has become the chief's son-in-law, that fellow Scorched-belly." Everyone made fun of him for he was hardly the right sort to be a chief's-son-inlaw. In spite of this the chief's daughter had married him because she loved him. When he came to live in the chief's house, the chief told him to disregard the way in which the people would mock him and call him Scorched-belly. Since the people disliked him so much, he was to be the chief's adviser rather than a leader of the people. The parents and the sisters of Scorched-belly were very proud and they would say, "Why our Scorched-belly is the chief's son-in-law and has married the chief's daughter." The other girls in the tribe named her wife of "Chief-of-the-hateful-foxes-who-live-in-thewoods." That's all. VII. TEXT BY STACY MATLOCK tskardrare-sa-ru Lone-Chief, tsawi ', Band. 44. WHITE-MANE, THE STORY OF THE DUN HORSE.1 kiritsta-ka (1) wewttirikatihdxkari' he raku'ku rakutdwiku he tsustit axraruxku raktctki rakuruxrikathararua ksv'rawiu (2) sirakuka pd-klsu siwttikd'pa'kts he sikarexreririrtstte dkcta-ru" kusikarawltaruxku (3) herahuzir-tat a siwttdxwari rusiraxkuwerdwari raxk.tvxku raru siwttiwari a sirexkuwe'raa (4) e sita-rutspa-karu kzcriku e sttaxpfrtxku weraxkzksttat siraxkupiraxra rirurdxku- 'u sirexkuwarika weraxkurahuiru wekararaxkqxxrera (5) e sltdxruras rakiwitat s8raxkusurdraspe werexkusurarurdwara a kisatski siraxkupiraxra (6) nawa asku sakuruu axrutasittt akita-ru wekuraki itat triaxruks itat (7) he tsu-sttt a pi-raski kIra-'u slaxrahatvxkdwa (8) sirakuhatvxkawara sird-kuwerara he axradwtsa kararakrxre.ra kirttstackd aru.sa rexkuwitska'a (9) we raru sirexkuh'rawa taku tsdxriks (1) It was many years (q.) and there sat there were among - old woman she had (e.) grandchild it had these many years sixteen (2) they were poor they were poor (q.) and they did not like them tribe they had nothing (q.) (3) and all the time - they wandered about (q.) (e.) they were always going about behind at the camps just they wandered about (q.) they would follow behind (4) and they would pick things up anything and they would be picking up (e.) where the camp had been they picked things up (e.) whatever it might be (e.) what they threw away (e.) when it was spoiled (e.) when it is no good (5) and they would find (e.) to wrap with they looked for moccasins (e.) moccasins they had left about (e.) and meat they kept picking up (e.). (6) Now one day it happened (e.) tribe for it to be (camped a long time) camped where there had been (e.) camp (7) and old woman and boy hers they followed the road (e.) (8) they went upon the trail they followed behind and it arrived (e.) a no-good one white-mane horse they thought (e.) (9) now just one they have left 1This story is a translation of the English version of the "Dun Horse" in "Pawnee Hero Stories and Folk-Tales", G. B. Grinnell, New York, 1925, pp. 87-97. Because he had difficulty composing for dictation, Stacy Matlock proposed that he translate something from English into Pawnee, selecting this story as one of the favorite tales at the present time among the Pawnee. The stylistic adjustment of the tale to the English manner of story-telling is clearly reflected in the greater compactness possible in the retranslation of the Pawnee into English. Weltfish, Caddoan Texts 4 245 wttilraXki8 weNotxrurdtsi-sat aslcu karawdikirilca he' axratatku'dv (10) askit axrakaqsitvt triaxruwta kttu we'wtti' ra'xku'tu wittuksuvt kust'kare~xritse~t8~stcstw,&hu- pari& weka~rara'ku*"u 8siitatsilkstawi he isira~a (11) ke-tsi tsu~stct a pi-raslki ku'ravi pir~ski kuxraswd-ku 8ihfitra wet atsitird'suxta qasakiWrahus he ttsalkuxrdrtxku (12) he tsuwstit rua~xrvtsirattsd'xpa arilsa heru sid4xrutsitsi~rasat wnitikisktw tiku axrauksti tts (13) wewttirikatihaxkari' he axratawliku pa-ri wttit;'&sttt a rakti'ki pi-rasld rakuruxrikatiha-ra-ru-a lksirawiu wewttirikatiha'xkari (14) he' axratqwuIku rdku'u pa'ri tsusttt a' rakti-ki pi-raski werdku'u ksi'rawiu rikcdtilupru (15) piraski axrarewdrta aru~sa axrittsaa pi-raski he axrarewatpa kirdtstaic4 qxru-tsd4' pi-raski (16) ruaxrikuaru'ra-wa tri iaxruksku axrukskitaku trwaxrawavku~ heru axritadwira~at tri axra'ku he pi-raski we'axrqtwttsata triaxra-ku aru-sa axrawawaktit (17) he' axrawatku weresu'(xrae-rd tirmasaiariki e tiltiri he weresird4ita tri-ru-twittkstardt tstu& ti-ra-wahat tuxra' a Wsu rikutsirasa ku~til"-ru e ftitiri' heritsut (18) tridtpalca hatwa tstu karaslkutgia-ra hawd karaskutsia-ra hk arit-sa ru' axriwalku (19) kuut~sikstsilrasat ke-tstilcvtu trire-Rat tnriraw-ku' rurih?,ra heriru tt-rd tirardtke-u he ldkcruvs tskutilria (20) e pi-raski ru'axrutsia' behind someone -persons he was skinny (q.) he was exhausted one eye he did not have (q.) and his back was sore (e.) (10) one leg was swollen (e.) that way is (e.) he all he is (q.) scabby he was swollen (q.) they did not care for it Pawnee it was not for us to care for and those two coming (1 1) and then old woman and boy hers boy said, "Now come on we are going to take it old horse and it will pack our things," (12) and old woman she packed them on (e.) horse then they led it (e.) it was limping (q.) it was slow (e.) (13) it was many years (q.) and there was among (e.) Pawnees it is (q'.) old woman and grandchild boy had these many years sixteen it was many years (q.) (14) and there were among (e.) they are Pawnee old woman and grandchild a boy he was about sixteen years. (15) Boy he looked about (e.) horse he got up (e.) boy then he looked about (e.) the dun horse it got up (e.) boy (1 6) then he left the place (e.) where there he had been sitting (e.) where he had sat on top (e.) where the hill was (e.) then he went down (e.) where he sat (e.) and boy when he arrived (e.) where he sat (e.) horse spoke (e.) (17) and he said (e.), "Now you see today now today then now you know what's going to happen again. Heaven has caused it back it has led me from death and today do that! (18) whatever I say also again for you not to do again for you not to do and horse then said (e.), ' (19) "Lead me far off where the camp is where the hill is beyond that thereupon I'll stand (stay) tonight and early you come for me!" (20) And 17 246 Publications, American Ethnological Society Vol. X VII triaxreruxrarika a (21) heru axriat aru'sd axruturata ke'karuvs (22) he axrahuras sirakuztira aru-sa rakixre'ra rakutd Ekdaru wttita.kdaa pikaruvs irartki wituxre wttikuskitawi' (23) kukarawLtitawe triTkrakutzua triaxre.tat (24) he iras he kiritsta.ka axruxrarika pi'raski kaskutsdtsirasat (25) tstu irdwa'ku' rurihi'ra he kirttstakdc axrawa'ku pz'raski (26) welsira kaskutsihuria he tstu pz'raski weaxruturata herui tstu hzir siaxriwd'rtt rakuxre'ra rakka tz.tu aru'sa (27) axruratkahdru rihuqksZri aru'sd axrahuri'w'i (28) e ke'karuvs he tdxruras he axririkiwira aru'sa he axrararuras triruraxkutsiua aru'sa rakupiahatu pakspahat kuraxkats rikitare.us asawdki e kitu (29) he axruxriwa rakuxrlwa-ra aruwsa pdari taku rikarawttarirui'tsiu taaxre'tat (30) kakiracke'a piraski axrd'a witutslrasat aruisa witutsirasat ruiriaxrd'kd'wi ir ikanri axrakaiku (31) karaWttekarihu'u rurakttsirdua a sirakuka'ki pttku (32) he axra'ka'a akaxpakixt'u tskaritki tsusttt kuxrdakaxkustt (33) he kuxruttstare*pdapu kitu daaski kastskaritki a dskatski ktardwituirdkare triaxre.tat (34) he tsustlt axrutertt kurd'u p.raski rakutsirdsaxra kiritstaika arunsa akuxrarara kisatski a tsahu.ki wttetstkskiskawcrasitt (35) piraski axrawaku atzika we tatuxrara rakukari'u kisac tski rakuwd'boy did thus (e.) what he told him. (21) Then he went (e.) horse he went for it (e.) early (22) and he found (e.) he was with horse beautiful one a white one he was a white (q.) male horse that one (standing) he is fine (q.) a very beautiful one (q.) (23) one was not among (q.) one that was like it that camp (e.). (24) Then night and Dun horse told the (e.) boy, "Lead me!" (25) Again thathill on the other side and Dun horse said (e.) boy, (26) "When you come you must come for me." and again boy when he went for him (e.) then again there there were two (standing) (e.) a beautiful one a black one horse (27) it was nights (e.) ten horses they were thereabout (e.) (28) and early then he found (e.) and they were different (e.) horses and he found them (e.) all kinds horses a red one, red-head (roan) gray one blue-tail (black-roan) spotted and all (29) and they were good ones (e.) very good ones horses Pawnee someone did not have one like it in that camp (e.). (30) It was not a long time boy he came (e.) he was leading (q.) horse he was leading it (q.) where she lived (e.) where his grandmother lived (e.) (31) it was not a large dwelling (q.) just enough for for two to live two (32) and the house was of (e.) old house skin old woman picked up the tent-cover (33) and she tied it all up all strings rawhide and sinew it was a no-good lodge (q.) in that village (e.) (34) and old woman saw (e.) her boy when he was leading the dun horse packed with them meat and buffalo robe she was very much surprised (q.) (35) boy said (e.), "Grandma, I brought you plenty meat to eat and here is buffalo-robe Weltfish, Caddoan Texts 247 waa a tiwe ra'ku tsahu'ki raskuraxra rurasi.'u (36) sukstaru-wa kisatski (37) aru-sd ire'ra tsustit axrd4wasku e rakutsikste hu'ru e weaxrd'ta rakurarA.wacxra kisatski arusd axreriwira.at axre-tsvskatapakta axrawwi.ka kiraku'ru asa riru' (38) tsiustit axrutkiriku raku'tstkskiskawdrastzt'u karawttirahuririksiku asku'u. aru'sa rdku'u piraski axrararu'wa kisatski (39) aruasd kare riwttska' tsu sttt ra kua te1kskurtt (40) irardkaha'ru aruwsa dxrawa'ku tstu piraski axrawdku rdhe'sa' kataxka tara'ra tikari' (41) heru raraxwLtsaLsta irire'tat he restakapaksta a kataxka werirarirui-ta rdskura'kapaka (42) he Isirawi.ka i'ra-tariki he tskuktaw ttht (43) he ritarakastspa he ikarikat kdtaxka triaxkttawi'u re'sa'ru axrdruxw&.riki rdwiraku'ru (44) he axrakitawu trirakukawuttLka he' stu ta' kski ttks he Lsutdtwa (45) he tskltawu kski'tiks rdhikuitsu ka taxka (46) he tsakawuitat hawa tstu karesutsia tstu isata ktriku sirakukiittka ku raskukuriwarika ka'sirir6dita (47) piraski witiwa'ku tihe weaxrasakurikiwira he axrutasittt arusd axrawa'ku kataxka wetaradra hewerutasuat raku'paka (48) he piraski retlraktu-wa a riksu he axra-w'.ka iriaxr&.riki kiritstdkka he rara'wi.at (49) he dxrutawiikau'kat he kataxka axruxrae rat kuxrdwttska' we-titahipista axrerru resaxkitdAw'u (50) for you to have for you only. (36) Take off the meat." (37) Horse there it comes old woman laughed (e.) and her feelings were glad and when she went (e.) to take them off meat horse he rolled (e.) he snorted (e.) he jumped (e.) like a wild horse (38) old woman looked (e.) she was so very much surprised she couldn't believe the same horse to be. Boy took off (e.) meat. (39) Horse did not want old woman to come close. (40) That night horse spoke (e.) again boy, He said (e.), "Tomorrow Sioux are coming there are many (41) then they are going to arrive where the village is and you will have a battle and Sioux when they are in a line for you to fight (42) then you must jump onto where I am (standing) and you must ride me (43) and we willtry hard (go fast)." And in the middle Sioux the one that is the leading chief where his were (e.) warriors (44) and he counted (e.) those he should kill and back he comes four then, "Do thus so many times (45) and count four braves Sioux (46) and kill them also again don't do it, again if you go probably they will kill you perhaps you would lose me Remember (you must know)." (47) Boy he said (q.) (promised). Another different day (e.) then it happened (e.) horse he said, (e.) "Sioux are coming in the line to battle." (48) And boy he took out his bow and arrows and he jumped where it is (standing) (e.) dun horse and he charged (49) and in the midst of them (e.) and Sioux they saw it (e.) that he thought he will hit their (e.) head chief (50) and all the arrows were thrown here and there (e.) they shot (e.) he threw the arrows (e.) 17* 248 Publications, American Ethnological Society Vol. X VII he ktti axririkstarawd'wart siaxririwcriku axrarikstardwarct rird'kat tirikskari' wttiaxririkstaxkusitskawwu he axrakatitstatate (51) he sikareriririttsat piraski he axraku'ttt reasd.ru he istu ruaxrat tstu (52) he kuxrara'wi.rat iriaxrawadriki kataxka tridxrakAri'u (53) he kuxrakcwu.ttt rdhik.i'tsu he pttku sihiri axraat kski'tiks axruraklcta aru'sd triwtteruxra rika (54) he kataxka a pdri hetstaa-he'e axrirapaku' (55) he piraski axrawari he axruxra'tstksta dxrirapaku heru axriwa.ku ari.stt wetuxra'ru kski'tiks he tatakdwui ttt kataxka he kukareru.tsi (56) rutatutsira'u kukaktkuraa he Lsti ttku'tika he tstu tikitawi'ttt kiritstdlka (57) e axrakasispa he weaxrawitsat iriaxrawd-riki kataxka asku kataxka rdwiraku.ru axrarikstA.wa e axra'tsat (58) he riksu axrd'tsat kiritstdaka kuxrikastaxtsat kuxritkastaritsakus aruwsa axrawiu'hat e piraski axratakadhat (59) ruaxra.pakusat iriaxrawdariki kataxka (60) he rardruhat he reka'stspa rurakuwitsata iriaxrcawdriki pdari he aru'sa wesiaxrtxku'ttt (61) e kataxka ruaxririwaki aru'sa kuwLturuks pi.ta tarurukstahikulvts kutu'u kdrai. aru'sa (62) heru axririrdxkawat re'tsiki a katarakiripatski siaxrixkaud tstt kiritstdaka e kttu ruzsiaxririkakat kisatskiripatski (63) pd'ri a kctaxka wttiksapaku sakuxkitu he weaxraratke.a a kaItaxka axriruwwa'as (64) e pi'raski karexruratstkstd'he weaxrariwith bow there were many arrows arrows were flying towards each other (e.) and it became dark (with arrows) (e.) (51) but they didn't hit him boy and he killed (e.) the chief and back he went (e.) again (52) then he charged where they were (e.) (standing) Sioux where there were many (e.) (53) and he killed them braves now two times he went (e.), four he could go (e.) horse that's what it told him (q.) (54) and Sioux and Pawnee nevertheless they fought (e.) (55) and boy he was going about (e.) and he was watching (e.) as they fought (e.) then he said (e.) (to) himself they number four now that are killed Sioux and nothing happened (56) I am all right I wasn't hurt at all and again I might kill and again he mounted the dun horse (57) and he charged (e.) and when he arrived (e.) where they were (standing) (e.) Sioux one Sioux warrior took out his arrow (e.) and he shot him (e.) (58) and arrow it struck (e.) dun horse shot him in the legs it pierced his legs horse he fell (e.) and boy he got off (e.) (59) he went on fighting (e.) where they were (e.) Sioux (60)- where the line of them is and he ran hard to get to where they were (e.) Pawnee and the horse they killed him (e.) (61) and the Sioux they were saying (e.) horse he was like a man he was brave it was like he is not horse. (62) Then they pulled out (e.) knives and little hatchets they stuck him here and there (e.) dun horse and entirely they cut him up (e.) little pieces of meat. (63) Pawnee and Sioux they were fighting (q.) all day and when night came (e.) Weltfish, Caddoan Texts 249 warika aru'sa (65) weruaxrutsirdrua axriksdpaku heru axnat rulririksapaku wetetsiksu'vxkdcpdklts aru'sa axruxrurahats (66) heru axriat rurdxtaku iri arusad axra'sa (67) heru axriratsdkipu kltu aru.sa kataxka siaxrtxkakatka hawa kitu. kdssu a asu'" kitq axrariwz'kus (68) heru axrikataat iriaxrawiaku' heru axriwi.tt (69) heru wftiaxrutsikate're'pu axrawtdat tsahhuki wttiaxrvtpakskate'repu (70) heru axratstkska' axratstkska pdcktsu aruesa iweruxku'ti' (71) he weaxrdcku he axratku axrahvtdwia he axrahu'ta uwtdwi'u tiriaxraaku karahutvxtawdktdahu he utawikat dxratsiia (72) he pi'raski ruaxrrewa-.ta rUitriaxrarariw' kusku kisatski kiripatski a ki.su ari.sa triaxrarauhirahat (73) axruxra.e'rtt axratsu.a axratsu'uxruxta ta kardwtturatsklstache he axrat.tsksi'vxkd'pd'kts he k ardaxrira-ke'a (74) he Lstu axra.hvtdwia he axrare'wd-ta axratts8.a rutriaxrahurdktaku triaxraru'tsi (75) heru axriwLtska Lstu kirakaweraratsdkipt itt trirutahiu ku't axrariw.'ku aru'sa rakutsta he karexrutsirae'riku (76) wtte tsuhurihu'u he Wstu tawt kihri axrattsu'a axrahvtcwia he axrarewdbta Lrz aru-sa axra'sa (77) he axruxra.rtt axrirttkvtdpditsu tawLtkihtri he axrarLtkuttsaddhu he axrapaksd'iwd'ta urdarri (78) then Sioux they fled (e.). (64) And boy he did not feel well (e.) when he lost (e.) horse. (65) When that was all (e.) of the fighting (e.) then he went (e.) where they had been fighting he felt sorry for himself horse he lost (e.) (66) then he went (e.) right there where horse lay (e.) (67) then he gathered (e.) all the horse Sioux that they had cut up (e.) also all the legs and feet all he put in a pile (e.) (68) then he went up (e.) where the mountain is (e.) then he sat down (e.) (69) then he draw his all about him (cloak) (e.) he was wrapped (e.) buffalo-robe he drew it up over his head (e.) (70) then he thought (e.) of his sorrow (e.) horse that was killed. (71) And as he sat (e.) then he heard (e.) as the wind came and the wind came (e.) wind there he sat (e.) the wind made no sound and with the wind it rained (e.) (72) and boy he looked about (e.) where the pile was (sitting) (e.) meat small (pieces) and bones horse where he had left them (e.) (73) he saw it (e). Rain coming (e.) when the rain passed (e.) he was feeling no-good (q.) and he was feeling miserable (e.) and it was not a long time (e.) (74) and again the wind came (e.) and he looked about (e.) the rain (e.) where the place is (e.) where they lay (e.). (75) Then he thought (e.) again see if they have gathered together the way it ought to be dead piled up (e.) horse lying dead and he didn't see very clearly (76) it was a big rain (q.) and again three times it rained (e.) the wind came (e.) and he looked (e.) where horse lay (e.) (77) and he saw (e.) its tail moving (e.) three times and his tail was going (e.) and his head lifted (e.) from ground (78) boy became 250 Publications, American Ethnological Society Vol. XVII pi-raski dxrarirudc he axrawdska rakukikstakvt (79) rwitti.ku he axra-ku axruxra tstkstaw?.ttt (80) tstu hawd axrahutaw'.ttt he axrdatsu.a he axrahvta'wia he axra-tsu-a (81) pi'raski axrut'rtt axrattsu-a axrare wd'ta axra stu'a (82) pilraski axrurewdta arusa axruwtsda he axrarewatpa kirttstacka axrurtsd (83) piraski ruhartkusarurihvt ririaxru.ksku arukskitaku riaxrawa-ku' heru axritawirdaat iriaxrd'ku (84) e piraski weaxrawitsata iriaxradku arusa axrawawaktit he axrawa'ku (85) weresuxraertt tirasi-kariki e ti'tiri he weresira it trirutitsitstkstartt tstu tira'wahat tuxre tstu (86) rikutsirasku kuwtturu e ti-tiri he ritsu'ta trittpaika hawa tstu karaskutsiara hawa trikukaraskutsiara (87) he arusa ruaxriwa-ku kuLtstkstsirasat ke-tstikuts trire'tat irirawdku rurihi'ra (88) heriru ttertt tiraratke.a he ke.karuvs tskutrzia (89) e piraski ruaxrutsia triaxreruxrarika'a heru axriat arusa axruturata keekaruvs (90) he axrahuras sirakutira arusa (91) rakuxrera rakitaika wttta'ka pikarus irarekuri wttu xre wdtikuskitawe witttkukarawttitawe'rtt rikurakutiu' triaxrettt (92) he iras he kirttsta.ka axruxrarika piraski (93) kaskutsitsirasat tstu rirawa-ku' rurihi'ra wetsira kaskutsihuria (94) he tstu pi'raski weaxtura'ta heru tstu heru siaxriwdnret (95) rakuxrera frightened (e.) and he wanted (e.) to flee (79) he stayed (q.) and he sitting (e.) he began to watch (e.) (80) also again the wind blew (e.) and it rained (e.) and the wind came (e.) and rain came (e) (81) boy he looked (e.) it rained (e.) he looked about (e.). It rained (e.) (82) boy he looked (e.) horse he raised himself (e.) and looked around (e.) dun horse he got up (e.) (83) boy he left the place where he was sitting (e.) sitting on the top where the hill (e.) then he went down (e.) where he is (e.) (84) and boy when he went (e.) where he is (e.) horse he spoke (e.) and he said (e.), (85) "You have seen today and right now then you know if you think again Heaven it is good again (86) let me come back hereafter now right now then what you must do whatever I say also again don't do that again don't do that." (87) And horse said (e.), "Lead me away far off where the camp is where the hill is further (88) thereupon let me stand tonight and early come for me." (89) And boy he did (e.) as he was told (e.) then he went (e.) horse when he went for it (e.) early (90) and he found (e.) there were two horses (91) it was beautiful a white one it is white (q.) gelding more handsome it is fine (q.) it is the finest (q.) there was not among them (q.) that which is like it that camp (e.) (92) then at night and dun horse told (e.) boy, (93) "Take me again where the hill is further when you come come for me." (94) Then again boy when he went for him then again then there were two standing (e.) (95) a beautiful one a black one horse and nights ten horse he left there (e.) and early then he found (e.) Weltfish, Caddoan Texts 251 rakuka-tit arusa a ruratkaha-ru rihuksiri arusa axrahurt.wtt e' ke.karuus e taxruras he axririkikiwira aru-sa (96) he dxrararuras triruaxrukutsisuwa arusa rakipahaxt pakspdhat kurdxkats kutare'us asawdki e kitu he axruriwa (97) rakuxriward arusa pa'ri taku rikarawLtariruitsihu tdaxre'tat e piraski (98) wekararika parkts he axraktakuksa ruxre-ra tsuraki kuaxraha resaru triaxrikttdwu (99) e rahiri e siaxriru resaru rakukltatdwu he axrarurukspivt pirra'u a tsapat ruxrera axraktaklu (100) e asku sakucru heri axrirarckttsu piraski axraku't (101) heru (axtstkite'raxku?) ruxtawartki arikts a rutatd'u he rahurittt tsusttt ickari heru axrutsirasku triaxrakariku (102) heri Lrikurakut (103) e kirttsta ka (kusikararitsikitawz ttt?) ruwtterarihvt werexkuhakawa tsistartt e werexkuraxkatstartt kura.'u a taxrirasat triraxkurarata resaru Lriraxku ta (104) arusa wltuksarit triaxruksitat wLtukstikatihaxkai ririaxria ri asak?_rahus (105) e triaxrakut. different kinds (e.) horses (96) and he found them (e.) different colors horses red one roan (redhead) gray blue spotted and all - beautiful (e.) (97) more beautiful ones horses Pawnee anyone there was none that looked like that there in that camp (e.) and boy (98) now he is not poor and he married (e.) beautiful one girl she is the daughter (e.) chief the one that is leader (e.) (99) and finally then they made him (e.) chief the head one and he had many (e.) children and woman beautiful one the one he is married to (e.) (100) and one day then the oldest one -(e.) boy he died (e.) (101) then (they wrapped him in) the spotted one calf and it was buried and always old woman his grandmother then he kept her (e.) where his own lodge was (e.) (202) then there she died. (103) And dun horse (he was never ridden) only at one time (q.) when they are going to have a feast (e.) and when they were going to dance (e.) doctor and he went ahead (e.) when he went chief wherever he went. (104) Horse he lived (was standing) (q.) where the camp was for many years (q.) where he became (e.) an old horse (105) then there he died (e.). PUBLICATIONS ISSUED BY THE AMERICAN ETHNOLOGICAL SOCIETY. TRANSACTIONS OF THE AMERICAN ETHNOLOGICAL SOCIETY. Vols. I-III, 1845-51. (Out of print.) BULLETIN OF THE AMERICAN ETHNOLOGICAL SOCIETY. 1860-63 (Out of print.) D. C. H. Berendt, Analytical Alphabet for the Mexican and Central American Languages (printed in facsimile). (Out of print.) TRANSACTIONS OF THE AMERICAN ETHNOLOGICAL SOCIETY. Vol. III. Reprinted in 1909. $ 2.50. PUBLICATIONS OF THE AMERICAN ETHNOLOGICAL SOCIETY. I. Fox Texts, William Jones. 1907. 383 pp. $ 3.75. II. Wishram Texts, Edward Sapir. 1909. 314 pp. $ 3.00. III. Haida Songs, John R. Swanton; Tsimshian Texts, Franz Boas. 1912. 284 pp. $ 3.00. IV. Maidu Texts, Roland B. Dixon. 1912. 241 pp. $ 3.00. V. Koryak Texts, Waldemar Bogoras. 1916. 153 pp. $ 2.00. VI. Ten'a Texts and Tales from Anvik, Alaska, John W. Chapman; with Vocabulary by Pliny Earle Goddard. 1914. VI + 230 pp. $ 2.50. VII. Part. I. Ojibwa Texts, William Jones. Edited by Truman Michelson. 1917. 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