Chapter XXVI: Appendix: Hypnotism and the Dance Among the Dervishes (4)

_Hĕthĕ′hinĕ′na_—Dog men, from _hĕth_, dog, and _hinĕ′na_, men;
one of the degrees of the Arapaho military organization. See
Arapaho song 43.

_Hĕthĕwa′wŭ_—The dance of the _Hĕthĕhinĕ′na_. See Arapaho song 43.

_He′wa-u′sa_—you are a young crow, you are the offspring of the
crow; _ho_ or _hu_, crow; _hosa_, a young crow, a little crow.
This was the Indian name of Little Raven, the noted Arapaho
chief, who died a few years ago.

_He′yahe′eye!_—an unmeaning exclamation used in the songs.

_He′yäya′ahe′ye!_—ibid.

_He′yoho′ho!_—ibid.

_Hi′a!_—ibid.

_Hi′bithini′na_—they are flying about it. _Ninaä′niahu′tawa_, I am
flying about it. Compare _Nänii′ahu′na_.

_Hichăä′qawŭ_—the dance of the _Hichăä′quthi_. See Arapaho song 43.

_Hichăä′quthi_—Club men, from _chăä′tha_, a club; one of the
degrees of the Arapaho military organization. See Arapaho song
43.

_Hi′chäbä′-i_—high up, on high, i. e., in heaven, in the sky, or in
a tree top.

_Higa′ahina′-ĭt_—“The man with the coyote gun;” from _gaahi′na_,
the “coyote men;” a camp guard or picket among the Arapaho. See
Arapaho song 41.

_Hiii!_—an unmeaning exclamation used in the songs.

_Hi′nä_—here; here it is.

_Hinä′ähä′k_—it is! (strongly affirmative). Compare _Hi′nä_.

_Hină′äthi_—the long wing-feather (referring to the longest wing
pinion, worn on the head).

_Hĭna′wûn_—his paint; _hĭnă′w’_, (red) paint, the Indian clay
paint; _nina′w’_, my paint; _hena′w’_, your paint.

_Hĭ′ni_ or _ĭ′nĭ_—that, that one.

_Hi′nini′!_—an unmeaning song terminal.

_Hi′niqa′aga′yetu′sa_—for _Hĭ′nĭ niqaga′yătusă_.

_Hinisa′na_—his children. Compare _Nänisa′năŭ_.

_Hinisû′nahu_—for _Nisû′na_.

_Hĭsä′_—my female comrade, or companion (vocative).

_Hi′sähihi_—for _Hĭsä′_.

_Hise′hi_—ibid.

_Hĭtäsi′na_—(singular, _Hĭ′täsi_)—“scarred people,” the Arapaho
name for the Cheyenne. From _hĭtäshi′ni_, scarred or cut.

_Hiti′cha_—this pipe. Compare _Äti′chanĭ′na_.

_Hiticha′ni_—for _Hiti′cha_.

_Hitu′nena_—the name by which the _Aä′ninĕ′na_ or Arapaho
Grosventres of the Prairie are known to the rest of the tribe.
Another form is _Hitu′nĕni′na_. It signifies “begging men,”
or more exactly “spongers,” the terminal part being from
_hinĕ′na_, “men.” The Arapaho call the Sioux _Natni_, and the
Asiniboin _Tu-natni_, or “begging Sioux.”

_Hi′yu_—here it is. _Näyu_, there it is; _häyu_, where is it? what
is it?

_Ho_—crow; usually duplicated as _Huhu_ or _Ahuhu_ in the songs.
The crow is the sacred bird of the Ghost dance, and is also
held sacred by the Algonquian tribes generally. See Arapaho
song 36.

_Ho′sa_—“Little Crow,” better known as “Little Raven,” the
celebrated chief of the southern Arapaho. He died a few years
ago and was succeeded by the present head chief _Na′wat_ or
Left Hand. The name is derived from _ho_, “crow,” and _sa_, the
diminutive.

_Hu!_—an unmeaning exclamation sometimes used by devotees and
priests in the Ghost dance when under strong excitement, as
_Hu! Hu! Hu!_

+Hubbub+—the name given by old New England writers to the Indian
dice game. See Arapaho song 68.

_Huhu_—for _Ho_.

_Hu′nă_—crows; plural of _ho_ or _hu_; figuratively used in the
songs for crow feathers worn on the head.

_Hu′naku′nithi_—wearers of the crow feathers; the name given to
the seven leaders of the Ghost dance who wear crow feathers on
their heads. _Ho_, crow; plural, _hona_ or _huna_.

_Hu′wĭsä′na_—I go straight to it. _Huwĭ′sä_, you go, etc;
_qănu′wĭsät_, he goes, etc.

_Huyu_—another form of _Hi′yu_.

_Ih!_—an unmeaning exclamation used in the songs.

+Ikunuhkatsi+—“All Comrades,” the military society of the
Blackfeet. See Arapaho song 43.

_Ina′habi′ä_—Look on us! _Nina′hawa_, I look at him. Compare
_Ächiqa′hăwa_.

_I′nĭt_—timber.

_Inita′ta-usä′na_—stand ready! (imperative plural)
_Näni′tata′-usä′na_, I am ready.

_Inû′na-i′na_—the name used by the Arapaho to designate themselves.
It signifies “our people,” or “people of our kind.”

_I′thaq_—a gut; a sheath or case made of bear gut. See Arapaho song
41.

_I′thetihi_—good.

_Iyahu′h_—gone, it is all gone.

_Iyehe′!_—an unmeaning exclamation used in the songs.

_I′yehe′eye_—ibid.

_Iyu_—another form of _Hi′yu_.

+Kaninahoic+—the Ojibwa name for the Arapaho.

+Kanina′vish+—ibid.

_Kawinahan_—the form used by Hayden for _Gawunĕ′na_ or
_Gawunĕ′häna_, q. v.

_Ku′niahu′na_—I fly with it on my head.

+Maqpĭ′ato+—the Sioux name for the Arapaho. It signifies “blue
cloud, i. e., a clear sky;” reason unknown.

+Minnetarees of Fort de Prairie+—The name given by Lewis and Clark
to the _Aä′ninĕna_ or Arapaho Grosventres. The _Aä′ninĕna_ are
known to the French Canadians as Gros Ventres des Prairies,
while the Minitari are called by them Gros Ventres du Missouri,
and the American explorers incorrectly compounded the two names.

_Näa′wunani′nä_—he takes pity on us. Compare _Hatăna′wunăni′na_.

_Na′chichaba′n_—they are still making it. _Nä′nĭstĭnă_, I make it;
_Näsu′nistină_, I still make it.

_Naga′q_—the morning star. See Arapaho songs 67 and 72. The word
literally means “a cross.”

_Nahăbi′na_—he saw me. Compare _Hätina′hawa′bä_.

_Nă′hănĭ_—here! look! Compare _Ächiqa′hăwă_.

_Naha′ta_—look at it! (imperative singular). Compare _Ächiqa′hăwă_.

_Na′hawaŭ′_—for _Na′hawû′_.

_Na′hawŭû_—I saw him. Compare _Hätina′hawä′bä_.

_Nä′hibiwa′huna_—then I begin to cry or lament. Compare
_Bähibiwă′hĭna_.

_Nä′hibi′wahuna′na_—then I wept. Compare _Bähibiwă′hĭna_.

_Nä′higu′tha_—I throw it. _Nina′gu′tha_, I throw it where it can
not be found.

_Nä′hinä′n_—stop!

_Nä′inaha′tdäbä′naq_—I then saw the multitude plainly.

_Na′kash_—sage; the wild sage (Artemisia); the name of a prominent
northern Arapaho.

_Na′kasinĕ′na_—the name by which the northern Arapaho call
themselves. It signifies “sagebrush men,” from _na′kash_,
“sagebrush,” and _hinĕ′na_ or _hinĕ′nina_, the plural of
_hinĕ′n_, “man.” They are called _Ba′achinĕ′na_ by the other
Arapaho, and _Tägyä′ko_ by the Kiowa.

_Nănä′_—it is that, that is the thing.

_Na′nagă′qănĕt_—white-skinned (singular); from _na′guă_, white
(organic) and _wană′q_, skin. _Nûna′chă_, white (inorganic);
either _na′guă_ or _nûna′chă_ may be used in speaking of a
house. _Na′nagă′qănĕt_ is one of the Arapaho names for the
whites, the ordinary term being _Nia′thn_, q. v. See also
_Niha′nătaye′chet_.

_Nanaha′thăhi_—he showed me. _Nanaha′tha_, I show him.

_Nänä′nina_—it is I, I am he (emphatic).

_Nana′thina′ni_—he came to take me, he came for me. In the songs
the adverb “when” or “where” is sometimes understood with the
verb. See Arapaho song 38.

_Näne′th_—when I met him.

_Nä′niahu′na_—for _Näniĭ′ahu′na_.

_Nänibä′tawă_—I am singing it; _Näni′bina_, I sing; _nibä′t_, a
song.

_Nänibä′tia_—for _Nänibä′tawă_.

_Nä′‛nihithätu′hŭna_—thus I shouted, or called. _Nä′‛ni_ in
composition signifies “thus.”

_Näni′ibä_—it is spotted.

_Nani′nibinä′sĭ_—the wind makes them sing. _Näni′bina_, I sing.
Compare _Nänibä′tawă_.

_Nänisa′na_—for _Näni′sanăŭ′_.

_Näni′sanăŭ′_ or _Näni′sanăq_—my children. _Näni′sa_, my older
child; _näni′sanĕ′ăĕ′_, my young child.

_Nänisa′taqi_—for _Ni′sataq_, seven.

_Nänisa′tăquthi_—for _Ni′sataq_, seven.

_Nä′nitha′tuhŭ′na_—for _Nä′‛nihithatu′hŭna_.

_Näniwu′hună_—I carry it as I fly about in circles. Compare
_Hi′bithini′na_ with _Tahĕti′niahu′na_.

_Nasu′siyakunawa_—I am stripping it. I am unsheathing it. Compare
_Săniyagu′nawa′_.

_Na′tănu′ya_—what I am using. _Tanu′năwa′_, I use it.

_Na′tenehi′na_—another form of _Natni_ or _Na′tnihi′na_.

_Na′tni_ or _Na′tnihi′na_—the Arapaho name for the Sioux. The
etymology is unknown, but it may possibly be a form of
_Na′dowe_, the generic Algonquian name for Indians of a
different stock.

_Natu′wani′sa_—my top (a toy); from _uwani′sa_, a top. See Arapaho
song 65.

_Na′waa′tănû_—I prayed to him; _ni′awăaa′tanû_, I am praying (to
him).

_Na′wat_—“Left Hand,” present head chief of the southern Arapaho.

_Na′wathinĕ′ha_—the name by which the southern Arapaho are known to
the rest of the tribe. It signifies “southerners,” and is said
to be an archaic form for _Nawunĕ′na_, the name by which the
southern Arapaho call themselves.

_Na′wunĕ′na_—the proper name of the southern Arapaho. It signifies
“southern men,” from _na′wun_, “south,” and _hinĕ′na_, “men.”
They are called _Nawa′thinĕ′ha_, “southerners,” by the northern
Arapaho, which is said to be the archaic form.

_Năya′qût_—the whirlwind. The powers and phenomena of nature are
generally personified in Indian thought and language.

_Nä′yu_—there it is. Compare _Iyu_.

_Nea-i′qaha′ti_—for _Ne′ia-i′qahat_.

_Neä′thibiwa′na_—the place where crying begins. Compare
_Bähibiwă′hĭna_.

_Nĕ′bäku′thana_—the “awl game” of the women of the prairie tribes.
See Arapaho song 64.

_Nĕ′chäi′hit_—he gave me this grateful gift; he gave me this, for
which I am thankful.

_Nĕ′chä′wu′nani_—have pity on me (imperative singular). Compare
_Hatana′wunani′na_.

_Nehawa′wună′na_—I have no sympathy with him. Compare
_Ti′awawu′nănu_.

_Nĕ′ia-i′qahat_—now he is collecting them; now he begins to gather
them.

_Ne′na_(_-hu_)—my mother. _Nesû′na_, my father.

_Nesû′na_—another form of _Nisû′na_.

_Nĕtĭ′qtawa_—my _tĭ′qtawa_ or throwing-stick. The game is called
_bătĭ′qtûba_, abbreviated to _tĭ′qtûp_. The throwing-stick is
called _bătĭ′qtawa_ or _tĭ′qtawa_. See Arapaho song 68.

_Nĕ′tita′wahu_—for _Netĭ′qtawa_.

_Ni′ănĕ′thăhi′nani′na_—he did not recognize me. The negative idea
is contained in _änĕ′th_; _ä′ninani′na_, he recognized me.

_Ni′ănita′wathi_—they push hard, i. e., they persevere.
_Näni′äni′tawana_, I push hard; I do my best; I do right.

_Nia′rhari′s-kûrikiwa′s-hûski_—proper Wichita name for the Arapaho.

_Ni′äsa′kua′na_—I am looking on, or watching. Compare
_Hätina′hawa′bä_ and _Ächiqa′hăwa_.

_Nia′thu_ or _Nia′‛thuă_—the white people; singular, _Nia′tha_.
The word signifies literally expert, skillful, or wise, and is
also the Arapaho name for the spider. The word for “white” is
_nu′na′cha′ă_. Compare _Na′nagă′qănĕt_ and _Niha′nătaye′chet_.

_Niathu′a-u_—for _Niathu′a_.

_Niati′biku′thahu_—for _Niati′biku′thathi_.

_Niati′biku′thathi_—they are rolling it.

_Nibäi′naku′nithi_—they all wear it on their heads. _Ninaku′na_, I
wear it on my head.

_Nibä′t_—song. Compare _Nänibä′tawă_.

_Nibä′tia_—for _Nibä′t_.

_Ni′binu_—for _Niibi′na_.

_Ni′bithi′t_—I have nothing to eat.

_Ni′chiă_—river.

_Ni′chihinĕ′na_—“river men,” the Arapaho name for the Kiowa. From
_ni′chiă_, river, and _hinĕ′na_, men, so called from the former
residence of the Kiowa on upper Arkansas river, from which they
were driven by the Arapaho and Sioux.

_Niesa′na_, or _Ni′chisa′na_—the young birds. _Niĕ′hĕ_, bird;
_niĕ′hisa_, a young bird.

_Niha′nătaye′chet_—yellow-hided (singular); from _niha′ne_, yellow,
and _nata′yech_, a hide; one of the Arapaho names for the
whites. The ordinary term is _Nia′thu_, q. v.

_Nĭhiga′hu_—he is running. _Näniga′na_, I run; _năni′higa_, he
runs; _nĭhiga′huna_, I am running swiftly.

_Nĭhiga′huna_—I am running swiftly. Compare _Nĭhiga′hu_.

_Nihii′nä_—forcibly, swiftly.

_Niibi′na_—I gave it to them. Compare _Bĕni′nina_.

_Niitegu_—for _Nii′tĕhăg_.

_Nii′tĕhăg_—it was he, he was the one.

_Niitu′qawigû′niĕ′_—where they were coming down; where they were
descending toward us.

_Ninaä′niahu′na_—fly in circles (habitual); I am constantly flying
about in circles. Compare _Hi′bithini′na_ and _Tahĕti′niahu′na_.

_Ninaä′niahu′tawa_—I am flying about it. Compare _Hi′bithini′na_.

_Ninaä′qăwa′_—I go around it.

_Ni′nagănawa′ni_—we have danced until daylight. Compare
_He′nagana′‛wanĕn_ and _Bäta′hina′ni_.

_Ni′nahawa′na_—we see them. Compare _Hätina′hawa′bä_.

_Ninä′ninati′nakuni′na_—It is I who have (wear) it on my head; I am
the one who ties it on my head.

_Ninĕ′n_—tallow.

_Niniha′niahu′na_—I fly around yellow. _Niha′ne_, yellow. Compare
_Hi′bithini′na_ and _Nänii′ahu′na_.

_Ni′nini′tubi′na_—he has called me.

_Nini′tănă′û_—I heard him. Compare _Hatni′tăni′na_.

_Nĭnitu′sa_—making a sound, resounding.

_Ni′qa_—father (vocative; no possessive pronoun implied). A more
reverential or affectionate form than _nisûna_.

_Niqaga′yătusa_—the loudest sounding, the loudest of all. The idea
of “loudest” is contained in _qaga′y’_, and of “sounding” in
_tusa_. See _Nĭnitu′sa_.

_Ni′qahu′hu′_—for _Ni′qa_.

_Ni′qana′ga_—that one buffalo bull; there is a solitary bull.
_Hänä′chä_, a buffalo bull, is changed in the song to
_qana′ga_. _Ni_ in composition denotes alone, single, from
_nisi_, only one; _chäsaiy’_, one.

_Nisa′na_—the same as _nisû′na_ or _nesûna_, my father.

_Ni′sataq_—seven. See _Yathûn_.

_Nisû′na_—my father. Compare _Hesû′na_.

_Ni′tabä′na_—I hear it. Compare _Hatni′tani′na_.

_Nitabä′tani_—we are dancing. Compare _Bäta′hina′ni_.

_Nita-i′sa_—my relative.

_Ni′tawuna′na_—I take pity on them. Compare _Hatăna′wunani′na_.

_Nithi′na_—he said it, he has said it (immediate past). Compare
_Häthi′na_.

_Nuha′wŭ_—Fox dance; the dance of the _Nuhinĕ′na_. See Arapaho song
43.

_Nuhinĕ′na_—Fox men, from _nu_, fox, and _hinĕ′na_, men; one of the
degrees of the Arapaho military organization. See Arapaho song
43.

_Nu′nagûna′‛-u′ăt_—he came with it, he brought it with him.

_Nûnaha′wŭ_—one of the degrees of the Arapaho military
organization; the meaning of the word is unknown. See Arapaho
song 43.

_Nû′nanû′naa′tăni′na_—he is circling above me. See Arapaho song 39.

_Nû′nanû′naku′ti_—I am circling it, I am waving it about in circles.

_Nu′sa-icha′tha_—the ceremonial crook or lance carried by the
leader of the _Bita′hinĕna_. See Arapaho song 43.

_Qa′qa-u′nûtha_—the “throwing sticks” used in the game of the
_bä′qati_. See Arapaho song 49.

+Sani′tika+—Pawnee name for the Arapaho; from the Comanche name
_Sä′rĕtĭka_, “dog eaters.”

_Să′niyagu′nawa′_—I have stripped it, I have unsheathed it.
_Nasu′siyakunawa_, I am stripping it, I am unsheathing it.

+Sä′pani+—the Shoshoni name for the _Aä′ninĕna_ or Arapaho
Grosventres. It signifies “belly people,” from _säp_, belly,
and _ni_, the tribal suffix.

+Sä′rĕtĕka+—Comanche and Shoshoni name for the Arapaho. It
signifies “dog-eaters,” from _sä′re_, dog, and _tĕka_, a form
of the verb to eat, in allusion to their special fondness for
dog flesh. The name is also sometimes used by the Wichita.

_Säsa′bä-ithi_—looking around, i. e., watchers or lookouts. One of
the five bands of the southern Arapaho.

_Se′hiwûq_—“weasel bear,” from _sea_ weasel, and _wûq_, bear; also
rendered as “gray bear,” from _se_, gray, and _wûq_, bear.
The name of the keeper of the _sĕ′icha_ or sacred pipe of the
Arapaho. See Arapaho song 2.

_Sĕ′icha_—“flat pipe,” from _sĕĭ_, flat, and _hicha_, pipe. The
sacred pipe and tribal “medicine” of the Arapaho. See Arapaho
song 2.

_Ta′ăwŭn_—strike it (imperative singular).

_Tabini′na_—he (she) gave it to me. Compare _Bĕni′nĕna_.

_Ta′‛chawa′gŭna_—while I am carrying a load of (buffalo) beef on a
horse. _Ha′gŭ′_, I carry a load of beef on a horse in motion;
second person, _hagŭ′nĭ_; third person, _hagŭ′tĭ_; _ta‛_,
prefix in composition with the verb, implies “while.”

_Tahĕti′niahu′na_—I make the deep, or loud, thunder as I fly
about in circles (habitual). Compare _Ninaä′niahu′na_ and
_Tahuna′änä′niahu′na_. See Arapaho song 27.

_Ta′huna′änä′niahu′na_—I make the thunder (or loud resounding
noise) as I fly about in circles (habitual). Compare
_Ninaä′niahu′na_ and _Tahĕti′niahu′na_.

_Tahu′nahathihi′na_—to make me see them. Compare _Hätina′hawa′bä_.

_Ta′na-u′qahe′na_—he put me there. _Nita′uqa′_, I put him there
(present).

_Tani′bäthă_—“pierced noses,” the Arapaho name for the Caddo;
_tani_, nose.

_Ta′thiaku′tawa_—I stood upon it (?). The regular form for “I was
standing upon it” is _Nĭqtä′saku′na_.

_Ta′-usĕta′na_ or _Ta′-usĕta′tina_—literally “striking,” or
“throwing against” something; the dice game of the women of the
prairie tribes. See Arapaho song 64.

_Ta′wŭnä_—for _Ta′ăwŭn_.

_Tĕ′bĕ_—at first, the first time, in the beginning.

_Tĕ′bĕ′tana′-isĕt_—when he first came; _tĕ′bĕ_, the first time.

_Tha‛kû′hinĕna_—“whetstone men,” or “knife-whetting men,” the
Arapaho name for the Kiowa Apache (Na-diisha-Dena), and for all
other southern Athapascan tribes known to them, including the
Lipan, Mescalero, Jicarilla, and Apache proper. The sign for
Apache in the sign language of the plains also conveys the same
idea, being made by briskly rubbing the left forefinger with
the right, as though whetting a knife. _Găta‛ka_, the Pawnee
name for the Kiowa Apache, seems to have a connection with this
word.

_Thĕni′ehi′nina_—I am a bird, from _niĕ′hĕ_, bird.

_Thi′aku_—they are there.

_Thi′äya_—the sweat-house mound. The name is also applied to a
stone heap or monument. See Arapaho song 34.

_Thiäya′na_—on the _thi′äya_ or sweat-house mound.

_Thiäya′nĕ_—at the _thi′äya_ or sweat-house mound.

_Thigûnăwa′t_—the Ghost dance, from _thig_, ghost or spirit of a
dead person, and _bäta′t_, a dance. Compare _Bäta′hina′ni_.

_Ti′awawu′nănu_—when I sympathized with them, when I liked them.
I sympathize with him, _tiăwu′nănă_. _Ti_ or _tihi_ in
composition with verbs usually conveys the idea of “when.”
_Nehawa′wunăna_, I have no sympathy with him. Compare
_Hatăna′wunăni′na_.

_Ti′naha′thihu_—I show it to them (habitual), or to show it to
them. _Ni′naha′thihu_, I show it to him.

_Ti′qtûp_—the common abbreviated form of _Bătĭ′qtûbă_, q. v.

_Uhiyeyeheye!_—an unmeaning exclamation used in the songs.

_Ûtnitha′wuchä′wahănäni′na_—we shall surely again be put (with
something understood). The idea of “surely” is contained in
_ûtni′thawĭ_; _chä_ is from _chä′i′hĭi_, “again.”

_Wa′ku(-hu)_—a feather to wear on the head.

_Wa′ku′na_—feathers worn on the head; a feather headdress. They are
usually painted and beaded, and sometimes mounted on a small
stick. A single feather thus worn is called _wa′ku_.

+Wakiñyañ-oi+—Thunder’s Track. The Sioux name of a locality in
eastern South Dakota. See Arapaho song 14.

_Waqui′si_—Ugly Face Woman, an Arapaho man. _Hĭ′si_, woman, is
frequently abbreviated to _si_ in composition.

_Wa′quithi_—Bad faces, or Ugly faces; the principal of the five
bands of the southern Arapaho. Their chief, Nawat, or Left
Hand, is also the principal chief of the southern branch of the
tribe.

_Watäna′ni_—a black mark or picture, from _watä′yä_, black. See
Arapaho song 49.

_Wa′tän-ga′a_—Black Coyote, from _wa′tän_, black, and _ga′a_,
coyote. A southern Arapaho, captain of the Indian police, and
one of the principal leaders of the Ghost dance among the
Arapaho.

_Wa′wa_—now; it also gives the idea of done, or completed.

_Wa′wagathä′na_—I have already put him aside, now I have put him
aside. _Wawa_ or _waw’_, “now,” in composition, gives the idea
of “already” or completed action.

_Wa′wăna′danä′diă_—I am about to hum (i. e., with the
_Hätiku′tha_). See Arapaho song 25.

_Wawäthäbichä‛chinĭnabänaguwa-u-inagathi_—I have given you
(plural) again, a headdress of magpie feathers; from
_wa′wäthä′bichä‛chinĭ′nabä′nak_, I have given it back again;
_wa′-u-i_, magpie; _waga′thi_, a bird’s tail feathers. In the
verb the root is from _bĭni′na_, I give it to him; _waw’_
denotes completion, as “already” done; _chä_ implies repetition
or return of action. See Arapaho song 56.

_Wûnayu′uhu_—for _Wû′nayu′ŭ_, they are new. _Wû′nayă′_, it is new.

_Ya′gaahi′na_—for _Ya′hagaahi′na_.

_Ya′hagaahi′na_—the “coyote gun” or ceremonial club of the
_Ga′ahinĕ′na_ or “Coyote men.” See Arapaho song 41.

_Yahe′eye′!_—an unmeaning exclamation used in the songs.

_Ya′‛na-u′si′ya_—how bright the moonlight is! _Na‛-u′si′ya_, the
moonlight is bright.

_Ya′thäyû′na_—five places, in five places; from _ya′thûn_, five,
and _yûna_, places.

_Ya′thûn_—five. Other numerals are: 1, _chä′saiy’_; 2, _hĕni′si_;
3, _hĕnä′si_; 4, _yen_; 5, _ya′thû_ or _ya′thûn_; 6,
_ni′tataq_; 7, _ni′sataq_; 8, _näsataq_; 9, _thi′ataq_; 10,
_wĕtätaq_; 20, _ni′sa_; 29, _ni′sa-thi′atăqu′n_; 30, _näsa_;
40, _ye′ya_; 50, _ya′thaiya_; 60, _nitatû′sa_; 70, _ni′satûsa_;
80, _nä′satû′sa_; 90, _thi′atû′sa_; 100, _wĕ′tätû′sa_.

_Ye′nis_—the wild rose. The rosebush is _ye′nis_; the seed berry is
_ye′nun_, literally “louse child,” from the resemblance of the
seeds to nits or lice. See Arapaho song 29.

_Ye′nisiti′na_—with the wild rose; from _ye′nis_, the wild rose,
and _ti′naq_, with.

_Yĭ′hä′ä′ä′hi′hĭ′_—an unmeaning word combination of syllables used
in the gambling songs. See Arapaho song 69.

THE CHEYENNE

TRIBAL SYNONYMY

_Ba′hakosĭn_—Caddo name; “striped arrows,” _băh_, arrow. The Caddo
sometimes also call them Siä′näbo, from their Comanche name.

_Cheyenne_—popular name, a French spelling of their Sioux name. It
has no connection with the French word _chien_, “dog.”

_Dzĭtsĭ′stäs_—proper tribal name; nearly equivalent to “our people.”

_Gatsa′lghi_—Kiowa Apache name.

_Hĭtäsi′na_ (singular _Hĭ′täsi_)—Arapaho name, signifying “scarred
people,” from _hĭtäshi′ni_, “scarred or cut.” According to the
Arapaho statement the Cheyenne were so called because they
were more addicted than the other tribes to the practice of
gashing themselves in religious ceremonies. The name may have
more special reference to the tribal custom of cutting off the
fingers and hands of their slain enemies. (See tribal sign,
page 1024.)

_Ităsupuzi_—Hidatsa name, “spotted arrow quills” (Matthews).

_Ka′naheăwastsĭk_—Cree name, “people with a language somewhat like
Cree” (Grinnell).

_Niere′rikwats-kûni′ki_—Wichita name.

_Nanonĭ′ks-kare′nĭki_—Kichai name.

_Pägănävo_—Shoshoni and Comanche name; “striped arrows,” from
_päga_, “arrow,” and _nävo_, “striped.”

_Säk̔o′ta_—Kiowa name; seems to refer to “biting.”

_Sa-sis-e-tas_—proper tribal name according to Clark (Indian Sign
Language, 99, 1885). The form should be _Dzĭtsĭ′stäs_ as given
above.

_Shaiela_ or _Shaiena_—Sioux name; “red,” or decorated with red
paint. According to Riggs, as quoted by Clark, the Sioux call
an alien language a “red” language, while they designate one
of their own stock as “white,” so that the name would be
equivalent to “aliens.” The Sioux apply the same name also to
the Cree.

_Shiä′navo_—another Comanche name, probably a derivative from the
word _Cheyenne_.

_Shiĕ′da_—another Wichita name, derived from the word _Cheyenne_.

_Staitan_—unidentified tribal name, given, by Lewis and Clark.
Identical with the Cheyenne, from their own word _Hĭstä′itän_,
“I am a Cheyenne.”

TRIBAL SIGN

The Cheyenne tribal sign, made by drawing the right index finger several times across the left forefinger, is commonly interpreted “cut fingers” or “cut wrists,” and is said to be derived from their custom of cutting off the fingers and hands of slain enemies. Although the same practice was found among other tribes, the Cheyenne were particularly distinguished in this regard. In Mackenzie’s great fight with the Cheyenne in Wyoming, in 1876, two necklaces made of human fingers were found in the captured Indian camp, together with a small bag filled with hands cut from the bodies of children of the Shoshoni tribe, their enemies. One of these necklaces was afterward deposited in the National Museum at Washington. (See _Bourke_ in _Ninth Annual Report of the Bureau of Ethnology_.) Some competent Indian authorities say, however, that the sign is intended to indicate “stripe people,” or “striped-arrow people,” referring to the fact that the Cheyenne usually feathered their arrows with the striped feathers of the wild turkey. This agrees with the interpretation of the name for the Cheyenne in several different languages.

SKETCH OF THE TRIBE

The Cheyenne are one of the westernmost tribes of the great Algonquian stock. In one of their ghost songs they sing of the “turtle river,” on which they say they once lived. (_Cheyenne song 3._) From several evidences this seems to be identical with the Saint Croix, which forms the boundary between Wisconsin and Minnesota. This statement agrees with the opinion of Clark (_Indian Sign Language_), who locates their earliest tradition in the neighborhood of Saint Anthony falls. They were driven out by the Sioux and forced toward the northwest, where they came in contact with the Asiniboin (called by them Hohe′), with whom they were never afterward at peace. At a later period, according to Lewis and Clark, they lived on the Cheyenne branch of Red river, in northern Minnesota, whence they were again driven by the Sioux into the prairie.

In 1805 they wandered about the head of Cheyenne river of Dakota and in the Black hills, and were at war with the Sioux, though at peace with most other tribes. Since then they have pushed on to the west and south, always in close confederation with the Arapaho. These two tribes say they have never known a time when they were not associated. About forty years ago, in Wyoming, the band since known as the northern Cheyenne separated from the others (Clark), and have since lived chiefly in Montana or with the Sioux, with whom the Cheyenne made peace about sixty years ago. The other and larger portion of the tribe continued to range chiefly on the lands of the Arkansas and Canadian in Colorado and the western part of Kansas and Oklahoma. They and the Arapaho made peace with the Kiowa and Comanche in 1840, and raided in connection with these tribes into Texas and Mexico until assigned in 1869 to a reservation in what is now western Oklahoma. In 1874 they, as well as the Kiowa, Comanche, and Kiowa Apache, again went on the warpath in consequence of the depredations of the buffalo hunters, but the outbreak was speedily suppressed. In 1890 they sold their reservation and took allotments in severalty. The northern Cheyenne joined the Sioux in the “Custer war” of 1876–77. At the surrender of the hostiles they were removed to Oklahoma and placed with the southern Cheyenne, but were much dissatisfied with their location, the dissatisfaction culminating in the attempt of a large party, under Dull Knife, to escape to the north, in September, 1878. They were pursued, and a part of them captured and confined at Fort Robinson, Nebraska, whence they made a desperate attempt to escape on the night of January 9, 1879, resulting in the killing of nearly all of the prisoners. They were finally assigned a reservation in Montana, where they now are, with the exception of a few among the Sioux. According to the official report for 1892, the southern Cheyenne in Oklahoma numbered 2,119, the northern Cheyenne in Montana, 1,200, and those with the Sioux at Pine Edge, South Dakota, 120, a total of 3,439.

The Cheyenne have eleven tribal divisions. They have at least two dialects, but probably more. The tribal divisions in their order in the camping circle are—

1. _Evĭ′sts-unĭ′pahĭs_ (“smoky lodges”—Grinnell, _fide_ Clark).

2. _Sŭta′ya_ or _Sŭ′tasi′na_. This is one of the most important divisions and formerly constituted a distinct tribe, but was afterward incorporated with the Cheyenne. According to concurrent Cheyenne and Blackfoot tradition, as given by Grinnell, they seem originally to have been a part of the Blackfeet, who became separated from the main body of their tribe by the sudden breaking up of the ice while crossing a large river. They drifted to the southward and finally met and joined the Cheyenne in the Black hills. Their name, spelled _Suti_ by Grinnell, is said to mean “strange talkers.” They live now on the upper Washita in Oklahoma and speak a dialect differing considerably from that of the rest of the tribe.

3. _Ĭ′sium-itä′niuw’_, (“ridge-people;” singular, _Ĭ′siumi-tän_—Grinnell, _fide_ Clark).

4. _Hĕwă-tä′niuw’_, “hairy men.” The name is also sometimes used collectively to designate all of the southern Cheyenne as distinguished from the northern Cheyenne, called collectively _Hmĭ′sĭs_. The southern Cheyenne are also designated collectively as _So′wăniă_, “southerners.”

5. _Ŏ′ivimă′na_, “scabby.” This name is said to have been given them originally on account of an epidemic which once broke out among their horses and rendered them mangy.

6. _Wi′tapi′u_ (“haters”—Grinnell, _ƒide_ Clark).

7. _Hotă′mi-tä′niuw′_, “dog men,” or _Mĭ′stäviĭ′nût_, “heavy eyebrows.” This is also the name of one of the divisions of their warrior organization.

8. _O′tu′gŭnŭ._

9. _Hmĭ′sĭs_, “eaters.” This is the most important division of the northern Cheyenne, and the name is also used by those of the south to designate all the northern Cheyenne collectively.

10. _Anskowĭ′nĭs._

11. _Pĭnû′tgû′._

These are the names given to the author by the Cheyenne themselves as the complete list of their tribal divisions. Grinnell, on the authority of the Clark manuscript, names six of these with two others, _Matsĭ′shkota_, “corpse from a scaffold,” and _Miayŭma_, “red lodges,” which may be identical with some of the others named above, or may perhaps be degrees of their military organization instead of tribal divisions.

In the great ceremony of the “medicine arrow,” last enacted on the Washita in 1890, the camping circle opened to the south. At all other gatherings of the tribe the circle opened to the east, agreeable to the general Indian custom, the several divisions encamping in the order shown in figure 100.

The Cheyenne, like the prairie tribes generally, are, or were until within a few years past, a nation of nomads, living in skin tipis, and depending almost entirely on the buffalo for food. Yet they have a dim memory of a time when they lived in permanent villages and planted corn, and in their genesis tradition, which occupies four “smokes” or nights in the telling, they relate how they “lost” the corn a long time ago before they became wanderers on the plains. They deposit their dead on scaffolds in trees, unlike their confederates, the Arapaho, who bury in the ground. Their most sacred possession is the bundle of “medicine arrows,” now in possession of the southern division of the tribe. They have a military organization similar to that existing among the Arapaho and other prairie tribes, as described under number 43 of the Arapaho songs. Above all the tribes of the plains they are distinguished for their desperate courage and pride of bearing, and are preeminently warriors among people whose trade is war. They are strongly conservative and have steadily resisted every advance of civilization, here again differing from the Arapaho, who have always shown a disposition to meet the white man half-way. In fact, no two peoples could well exhibit more marked differences of characteristics on almost every point than these two confederated tribes. The Cheyenne have quick and strong intelligence, but their fighting temper sometimes renders them rather unmanageable subjects with whom to deal. Their conservatism and tribal pride tend to restrain them from following after strange gods, so that in regard to the new messiah they assume a rather skeptical position, while they conform to all the requirements of the dance code in order to be on the safe side.

Clark, in his _Indian Sign Language_, thus sums up the characteristics of the Cheyenne:

As a tribe they have been broken and scattered, but in their wild
and savage way they fought well for their country, and their
history during the past few years has been written in blood. The
men of the Cheyenne Indians rank as high in the scale of honesty,
energy, and tenacity of purpose as those of any other tribe I have
ever met, and in physique and intellect they are superior to those
of most tribes and the equal of any. Under the most demoralizing
and trying circumstances they have preserved in a remarkable degree
that part of their moral code which relates to chastity, and public
sentiment has been so strong in them in regard to this matter that
they have been, and are still, noted among all the tribes which
surround them, for the virtue of their women.

The Cheyenne language lacks the liquids _l_ and _r_. It is full of hissing sounds and difficult combinations of consonants, so that it does not lend itself readily to song composition, for which reason, among others, the Cheyenne in the south usually join the Arapaho in the Ghost dance and sing the Arapaho songs.

SONGS OF THE CHEYENNE

1. +O′tä nä′nisĭ′näsists+

O′tä nä′nisĭ′näsĭsts—Ehe′e′ye′!
O′tä nä′nisĭ′näsĭsts—Ehe′e′ye′!
Mä′tesemä′moestä′nowe′t—Ähe′e′ye′!
Mä′tesemä′moestä′nowe′t—Ähe′e′ye′!
Ho′ivitu′simo′moĭ′ts—E′ähe′e′ye′!
Ho′ivitu′simo′moĭ′ts—E′ähe′e′ye′!
Nu′ka′eshe′väo′e′tse′
Nitu′si′mitä′nun,
Nitu′si′mitä′nun.

_Translation_

Well, my children—_Ehe′e′ye′!_
Well, my children—_Ehe′e′ye′!_
When you meet your friends again—_Ähe′e′ye′!_
When you meet your friends again—_Ähe′e′ye′!_
The earth will tremble—_E′ähe′e′ye′!_
The earth will tremble—_E′ähe′e′ye′!_
The summer cloud (?)
It will give it to us,
It will give it to us.

The interpretation of this song is imperfect and the meaning is not clear. It evidently refers to the earthquake which it is supposed will occur at the moment of contact of the spirit world with the old earth. The literal meaning of the second line, rendered “when you meet your friends again,” is “when you are living together again.”

2. +Ehä′n esho′ini′+

Ehä′n esho′ini′,
Ehä′n esho′ini′,
Hoi′v esho′ini′,
Hoi′v esho′ini′,
I′yohä′—Eye′ye′!
I′yohä′—Eye′ye′!
I′nisto′niwo′ni—Ahe′e′ye′!
I′nisto′niwo′ni—Ahe′e′ye′!

_Translation_

Our father has come,
Our father has come,
The earth has come,
The earth has come,
It is rising—_Eye′ye′!_
It is rising—_Eye′ye′!_
It is humming—_Ahe′e′ye′!_
It is humming—_Ahe′e′ye′!_

This is the song composed by Porcupine, the great leader of the Ghost dance among the northern Cheyenne. It refers to the coming of the new earth which is to come over this old world and which is represented as making a humming or rolling noise as it swiftly approaches.

3. +Nä′niso′näsĭ′stsihi′+

Nä′niso′näsĭ′stsihi′,
Nä′niso′näsĭ′stsihi′,
Hi′tää′ni mä′noyu′hii′,
Hi′tää′ni mä′noyu′hii′,
Owa′ni tsi′nitai′-wosi′hi′,
Owa′ni tsi′nitai′-wosi′hi′,
Tsĭ′nitai′-womai′-wosihi′,
Tsĭ′nitai′-womai′-wosihi′.
I′häni′ i′hiwo′uhi′,
I′häni′ i′hiwo′uhi′.

_Translation_

My children, my children,
Here is the river of turtles,
Here is the river of turtles,
Where the various living things,
Where the various living things,
Are painted their different colors,
Are painted their different colors.
Our father says so,
Our father says so.

This song has a very pretty tune. The Cheyenne claim to have lived originally in the north on a stream known to them as the “River of Turtles.” Reverend H. R. Voth, former missionary among the Cheyenne and Arapaho, states that the Indians say that along the banks of this stream were clays of different colors which they used for paint. In a letter of October 1, 1891, he says: “I have now in my possession some red and some gray or drab paint that Black Coyote brought with him from the north, which he claims came from that ancient Turtle river, and which the Indians are now using to paint themselves. They say there are more than two kinds of color at that river, or at least used to be.” According to Clark (_Indian Sign Language_, page 99) the oldest traditions of the Cheyenne locate their former home on the headwaters of the Mississippi in Minnesota, about where Saint Paul now is. Other facts corroborate this testimony, and the traditional “Turtle river” would seem to be identical with the Saint Croix, which is thus described by Coxe in 1741:

A little higher up is the river Chabadeda, above which the
Meschacebe makes a fine lake twenty miles long and eight or ten
broad. Nine or ten miles above that lake, on the east side, is a
large fair river, called the river of Tortoises, after you have
entered a little way, which leads far into the country to the
northeast, and is navigable by the greatest boats forty miles.
About the same distance farther up, the Meschacebe is precipitated
from the rocks about fifty feet, but is so far navigable by
considerable ships, as also beyond, excepting another fall, eighty
or ninety miles higher, by large vessels, unto its sources, which
are in the country of the Sieux, not at a very great distance from
Hudson’s bay. There are many other smaller rivers which fall into
the Meschacebe, on both sides of it, but being of little note, and
the description of them of small consequence, I have passed over
them in silence. (Coxe, Carolana, 1741, in French’s Hist. Coll. of
La., part 2, 233, 1850.)

4. +Nä′see′nehe′ ehe′yowo′mi+

Nä′see′nehe′ ehe′yowo′mi,
Nä′see′nehe′ ehe′yowo′mi,
E′nää′ne mä′noyo′h ehe′yowo′mi,
E′nää′ne mä′noyo′h ehe′yowo′mi.

_Translation_

I waded into the yellow river,
I waded into the yellow river,
This was the Turtle river into which I waded,
This was the Turtle river into which I waded.

This song is probably explained by the one immediately preceding.

5. +Wosi′vä-ă′ă′+

Wosi′vä-ă′ă′,
Wosi′vä-ă′ă′,
Nänima-iyä,
Nänima-iyä,
Ä′hiya′e′yee′heye′!
Ä′hiya′e′yee′heye′!

_Translation_

The mountain,
The mountain,
It is circling around,
It is circling around,
_Ä′hiya′e′yee′heye′!
Ä′hiya′e′yee′heye′!_

The interpretation of this song is not satisfactory. It was explained that by the mountain was meant the new earth, which was represented as approaching rapidly with a circular motion.

6. +Ni′ha-i′hi′hi′+

Ni′ha-i′hi′hi′,
Ni′ha-i′hi′hi′,
Na′eso′yutu′hi′,
Na′eso′yutu′hi′,
U′guchi′hi′hi′,
U′guchi′hi′hi′,
Na′nisto′hewu′hi′,
Na′nisto′hewu′hi′,
Ga′! Na′hewu′hi,
Ga′! Na′hewu′hi.

_Translation_

My father,
My father,
I come to him,
I come to him,
The crow,
The crow,
I cry like it,
I cry like it,
_Caw!_ I say,
_Caw!_ I say.

The connection of the crow with the doctrine of the Ghost dance has already been explained. See Arapaho song 36.

7. +Hi′awu′hi—hi′hi′hai′-yai′+

Hi′awu′hi—Hi′hi′hai′-yai′!
Hi′awu′hi—Hi′hi′hai′-yai′!
Ni′äsĭ′tano′ni—Hi′hi′hai′-yai′!
Ni′äsĭ′tano′ni—Hi′hi′hai′-yai′!
Hi′äma′ wihu′i—Hi′hi′hai′-yai′!
Hi′äma′ wihu′i—Hi′hi′hai′-yai′!
Ni′hihi′no′ni—Hi′hi′hai′-yai′!
Ni′hihi′no′ni—Hi′hi′hai′-yai′!
Nĭ′shibä′tämo′ni—Hi′hi′hai′-yai′!
Nĭ′shibä′tämo′ni—Hi′hi′hai′-yai′!

_Translation_

The devil—_Hi′hi′hai′-yai′!_
The devil—_Hi′hi′hai′-yai′!_
We have put him aside—_Hi′hi′hai′-yai′!_
We have put him aside—_Hi′hi′hai′-yai′!_
The White Man Above—_Hi′hi′hai′-yai′!_
The White Man Above—_Hi′hi′hai′-yai′!_
He is our father—_Hi′hi′hai′-yai′!_
He is our father—_Hi′hi′hai′-yai′!_
He has blest us—_Hi′hi′hai′-yai′!_
He has blest us—_Hi′hi′hai′-yai′!_

It is hardly necessary to state that the idea of a devil is not aboriginal, although now embodied in the Indian mythology and language from contact with the whites. The “White Man Above” is understood to mean the ruler whose precursor the messiah is, equivalent to our idea of God.

8. +Ni′ha—E′yehe′! E′he′eye+

Ni′ha—E′yehe′! E′he′eye′!
Ni′ha—E′yehe′! E′he′eye′!
Tsĭ′stamo′nohyo′t—Ehe′eye′!
Tsĭ′stamo′nohyo′t—Ehe′eye′!
O′täta′wome′mäpe′wä—He′eye′!
O′täta′wome′mäpe′wä—He′eye′!
Ni′mistä′tuhä′mi—He′eye′!
Ni′mistä′tuhä′mi—He′eye′!
E′hiwou′, E′hiwou′—He′!

_Translation_

My father—_E′yehe′! E′he′eye′!_
My father—_E′yehe′! E′he′eye′!_
When I first met him—_Ehe′eye′!_
When I first met him—_Ehe′eye′!_
“In the blue-green water—_He′eye′!_”
”In the blue-green-water—_He′eye′!_”
“You must take a bath“—_He′eye′!_”
“You must take a bath”—_He′eye′!_”
Thus he told me, thus he told me—_He′!_

Quite a number of the Cheyenne ghost songs refer to rivers seen in the spirit world, these being frequently designated by colors, as yellow, blue, etc. It may be that certain rivers play a prominent part in their mythology, and as has been said they locate their earliest traditional home on the “Turtle river.” The word here rendered “blue-green” might mean either blue or green, as in Cheyenne and in many other Indian languages the two colors are not differentiated. Compare Cheyenne song number 16.

9. +Ä′minû′qi+

Ä′minû′qi—I′yahe′yahe′e′!
Ä′minû′qi—I′yahe′yahe′e′!
Nĭ′stsishi′hiyo′honi′mäni—Ahe′e′ye′!
Nĭ′stsishi′hiyo′honi′mäni—Ahe′e′ye′!
Nĭ′shka′nĭ nĭ′stsishĭ′nutsi′mani—Ahe′e′ye′!
Nĭ′shka′nĭ nĭ′stsishĭ′nutsi′mani—Ahe′e′ye′!
Ehä′ni ni′nĭni′etä′ni—Ahe′e′ye′!
Ehä′ni ni′nĭni′etä′ni—Ahe′e′ye′!

_Translation_

My comrade—_I′yahe′yahe′e′!_
My comrade—_I′yahe′yahe′e′!_
Let us go and play shinny—_Ahe′e′ye′!_
Let us go and play shinny—_Ahe′e′ye′!_
Let us look for our mother—_Ahe′e′ye′!_
Let us look for our mother—_Ahe′e′ye′!_
Our father tells us to do it—_Ahe′e′ye′!_
Our father tells us to do it—_Ahe′e′ye′!_

This song was composed by Mo ki, “Little Woman,” the Cheyenne wife of Grant Left-hand. Although a young woman, she is regarded as a leader in the Cheyenne Ghost dance, having been in frequent trances and composed numerous songs. In this she relates her experience in one trance, during which she and her girl comrade played together the woman’s game of shinny, already described, and then went to look for their mothers, who had gone to the spirit world years before.

10. +He′stutu′ai+

He′stutu′ai—Yä′hä′yä′!
He′sutu′äi—
[_Ad libitum_].

_Translation_

The buffalo head—_Yä′hä′yä′!_
The half buffalo—
[_Ad libitum_].

This song refers to the crazy dance, which the author of the song saw the former warriors of his tribe performing in the spirit world. The crazy dance, called _Psam_ by the Cheyenne and _Ahaka′wŭ_ by the Arapaho, belonged to one order of the military organization already described in treating of the Arapaho songs. (See Arapaho song 43.) The name in both languages is derived from the word for “crazy.” Men, women, and children took part in the ceremony, dressed in skins or other costume to represent various animals, as buffaloes, panthers, deer, and birds, with one bear, two foxes, and seven wolves, besides two “medicine wolves.” Each strove to imitate the animal personated in action as well as in appearance. It was the business of the two foxes to be continually running and stumbling over the others in their efforts to escape from the crowd. The dance, whose essential feature was the doing of everything by contraries, had its parallel among many eastern tribes, particularly among the old Huron and Iroquois. It was considered the most picturesque and amusing dance among the prairie tribes. The “half buffalo” of the song refers to the robe worn by certain of the dancers, which consisted of the upper half of a buffalo skin, the head portion, with the horns attached, coming over the head of the dancers. The dance was an exhibition of deliberate craziness in which the performers strove to outdo one another in nonsensical and frenzied actions, particularly in constantly doing the exact opposite of what they were told to do. It was performed only in obedience to a vow made by some person for the recovery of a sick child, for a successful war expedition, or for some other Indian blessing. It lasted four days, the performers dancing naked the first three days and in full dance costume on the fourth. The leaders in the absurdities were two performers whose bodies and cheeks were painted with white clay, and whose ears were filled with hair shed by the buffalo, which was believed to confer strong “medicine” powers. They carried whistles, and shot at the spectators with blunt arrows. Almost every license was permitted to these two, who in consequence were really held in dread by the others. Among other things the crazy dancers were accustomed to dance through a fire until they extinguished it by their tramping. This was done in imitation of the fire-moth, called _aha′kăa′_, “crazy,” by the Arapaho, which hovers about a flame or fire and finally flies into it. They also handled poisonous snakes, and sometimes, it is said, would even surround and kill a buffalo by their unaided physical strength. The Cheyenne dance differed somewhat from that of the Arapaho. It was last performed in the south about ten years ago.

11. +Nä′mio′ts+

Nä′mio′ts—Ehe′ee′ye′!
Nä′mio′ts—Ehe′ee′ye′!
Nä′tosĭ′noe′yotsĭ′nots he′wowi′täs—E′yahe′eye′!
Nä′tosĭ′noe′yotsĭ′nots he′wowi′täs—E′yahe′eye′!
Nĭ′tsävĭ′sĭwo′mätsĭ′nowa′—
Nĭ′tsävĭ′sĭwo′mätsĭ′nowa′.

_Translation_

I am coming in sight—_Ehe′ee′ye′!_
I am coming in sight—_Ehe′ee′ye′!_
I bring the whirlwind with me—_E′yahe′eye′!_
I bring the whirlwind with me—_E′yahe′eye′!_
That you may see each other—
That you may see each other.

The whirlwind is regarded with reverence by all the prairie tribes. In the mythology of the Ghost dance it seems to be an important factor in assisting the onward progress of the new world and the spirit army. It is mentioned also in several Arapaho ghost songs.

12. +A′gachi′hi+

A′gachi′hi,
A′gachi′hi,
I′nimä′iha′,
I′nimä′iha′.
Hi′tsina′yo,
Hi′tsina′yo—
Na′vishi′nima′ yu′suwu′nutu′,
Na′vishi′nima′ yu′suwu′nutu′.

_Translation_

The crow, the crow,
He is circling around,
He is circling around,
His wing, his wing—
I am dancing with it,
I am dancing with it.

This song refers to the sacred crow feathers, which certain of the dancers wear upon their heads in the Ghost dance, as explained in the Arapaho songs.

13. +Nä′nise′näsĕ′stse+

Nä′nise′näsĕ′stse nä′shi′nisto′ni′va—He′eye′!
Nä′nise′näsĕ′stse nä′shi′nisto′ni′va—He′eye′!
Nä′niso′niwo′, nä′niso′niwo′,
I′votä′omo′mĕstä′o—He′eye′!
I′votä′omo′mĕstä′o—He′eye′!
Nä′visi′vämä′, nä′vi′sivämä′.

_Translation_

My children, I am now humming—_He′eye′!_
My children, I am now humming—_He′eye′!_
Your children, your children,
They are crying—_He′eye′!_
They are crying—_He′eye′!_
They are hurrying me along,
They are hurrying me along.

This song is supposed to be addressed by the father or messiah to his disciples. He tells them that their children in the spirit world are crying to be reunited with their friends here, and thus are hastening their coming. The expression, “I am humming,” may possibly refer to his rapid approach.

14. +Ogo′ch—Ehe′eye′+

Ogo′ch—Ehe′eye′!
Ogo′ch—Ehe′eye′!
Tseä′nehä′sĭ nä′viho′m,
Tseä′nehä′sĭ nä′viho′m.
A′ae′vä, A′ae′vä,
Nĭ′stsistä′nä′ e′wova′shimä′nĭsts,
Nĭ′stsistä′nä′ e′wova′shimä′nĭsts.
Ni′shivä′tämä′ni,
Ni′shivä′tämä′ni.

_Translation_

The crow—_Ehe′eye′!_
The crow—_Ehe′eye′!_
I saw him when he flew down,
I saw him when he flew down.
To the earth, to the earth.
He has renewed our life,
He has renewed our life.
He has taken pity on us,
He has taken pity on us.

This song was composed by Grant Left-hand’s wife. The Crow is here considered as the lord of the new spirit world.

15. +Tsĭso′soyo′tsĭto′ho+

Tsĭso′soyo′tsĭto′ho,
Tsĭso′soyo′tsĭto′ho,
He′stänowä′hehe′,
He′stänowä′hehe′,
Näviho′säni′hi,
Näviho′säni′hi,
Tse′novi′tätse′stovi,
Tse′novi′tätse′stovi,
Ä′koyoni′vähe′,
Ä′koyoni′vähe′.

_Translation_

While I was going about,
While I was going about,
Among the people, at my home,
Among the people, at my home,
I saw them,
I saw them,
Where they gambled,
Where they gambled,
With the _ä‛ko′yo_ wheel,
With the _ä‛ko′yo_ wheel.

This song was also composed by Mo′‛ki, the wife of Grant Left-hand. The expression here rendered “my home” is literally “where I belonged,” as, since the death of her children, she speaks of the spirit world as her own proper home. In this song she tells how she found her departed friends playing the game of the _ä‛ko′yo_ or _bä′qăti_ wheel, as described in Arapaho song 49.

16. +Ni′ha—E′yehe′e′yeye′+

Ni′ha—E′yehe′e′yeye′!
Ni′ha—E′yehe′e′yeye′!
Hi′niso′nihu′—Hi′yeye′!
Hi′niso′nihu′—Hi′yeye′!
O′tätä′womi′ mä′piva′—He′e′ye′!
O′tätä′womi′ mä′piva′—He′e′ye′!
E′tätu′hamo′tu—He′eye′!
E′tätu′hamo′tu—He′eye′!
Nä′hisi′maqa′niwo′m—Ähe′eye′!
Nä′hisi′maqa′niwo′m—Ähe′eye′!
E′tä′wu′hotä′nu—He′eye′!
E′tä′wu′hotä′nu—He′eye′!

_Translation_

My father—_E′yehe′e′yeye′!_
My father—_E′yehe′e′yeye′!_
His children—_Hi′yeye′!_
His children—_Hi′yeye′!_
In the greenish water—_He′e′ye′!_
In the greenish water—_He′e′ye′!_
He makes them swim—_He′eye′!_
He makes them swim—_He′eye′!_
We are all crying—_Ähe′eye′!_
We are all crying—_Ähe′eye′!_

This song conveys nearly the same idea as that of number 8. The expression “We are all crying” might be rendered “We are all pleading, or praying” to the father, to hasten his coming.

17. +A′ga′ch—Ehe′e′ye′+

A′ga′ch—Ehe′e′ye′!
A′ga′ch—Ehe′e′ye′!
Ve′ta chi—He′e′ye′!
Ve′ta′chi—He′e′ye′!
E′hoi′otsĭ′stu,
E′hoi′otsĭ′stu.
Ma′e′tumu′nu′—He′e′ye′!
Ma′e′tumu′nu′—He′e′ye′!
E′ho′i′o′tso′,
E′ho′i′o′tso′.
Nä′vi′sivû′qewo′nĭt,
Nä′vi′sivû′qewo′nĭt.
Nĭstä′kona′oe′vo,
Nĭstä′kona′oe′vo.
E′he′vo′o′, E′he′vo′o′.

_Translation_

The crow—_Ehe′e′ye′!_
The crow—_Ehe′e′ye′!_
The grease paint—_He′e′ye′!_
The grease paint—_He′e′ye′!_
He brings it to me,
He brings it to me.
The red paint—_He′e′ye′!_
The red paint—_He′e′ye′!_
He brings it,
He brings it.
I prepare myself with it,
I prepare myself with it.
It will make you strong,
It will make you strong.
He tells me, He tells me.

Red is a sacred color with all Indians, and is usually symbolic of strength and success, and for this reason is a favorite color in painting the face and body for the dance or warpath, and for painting the war pony, the lance, etc. On all important occasions, when painting the face or body, the skin is first anointed with grease to make the paint adhere better, so as not to obscure the sharp lines of the design.

18. +Nä′niso′näsĭ′stsi—He′e′ye′+

Nä′niso′näsĭ′stsi—He′e′ye′!
Nä′niso′näsĭ′stsi—He′e′ye′!
Vi′nänä′tuu′wa o′gochi′—Ahe′e′ye′!
Vi′nänä′tuu′wa o′gochi′—Ahe′e′ye′!
Nĭ′stsivĭ′shiwo′mätsĭ′no,
Nĭ′stsivĭ′shiwo′mätsĭ′no.

_Translation_

My children—_He′e′ye′!_
My children—_He′e′ye′!_

Kill a buffalo (or beef) for the Crow—_Ahe′e′ye′!_
Kill a buffalo (or beef) for the Crow—_Ahe′e′ye′!_
By that means I shall see you,
By that means I shall see you.

This song refers to the feast which accompanies every dance. The implied meaning is that the people must get ready for a dance in order that they may see the Crow, their father.

19. +A′guga′-ihi+

A′guga′-ihi,
A′guga′-ihi.
Tsi′shistä′hi′sihi′,
Tsi′shistä′hi′sihi′.
I′hoo′‛tsihi′,
I′hoo′‛tsihi′.
Tsĭtäwo′‛tähi′,
Tsĭtäwo′‛tähi′.
Hi′nisa′nûhi′,
Hi′nisa′nûhi′.
Tsĭtäwo′mohu′,
Tsĭtäwo′mohu′.

_Translation_

The crow woman—
The crow woman—
To her home,
To her home,
She is going,
She is going.
She will see it,
She will see it.
Her children,
Her children.
She will see them,
She will see them.

This song was also composed by Mo′‛ki, “Little Woman,” the wife of Grant Left-hand. On account of her frequent trances and consequent leadership in the Cheyenne Ghost dance, she assumes the title of the Crow Woman, i. e., the woman messenger from the spirit world. The story of her own and her husband’s connection with the Ghost dance is of interest for the light it throws on the working of the Indian mind, especially with regard to religion.

Mo′‛ki is a young Cheyenne woman married to a young Arapaho, Grant Left-hand, about 30 years of age, a former Carlisle student, and the son of Nawat, or Left-hand, the principal chief of the southern Arapaho. Notwithstanding several years of English education, Grant is a firm believer in the doctrine and the dance, and the principal organizer and leader of the auxiliary “crow dance” in his own tribe, while his wife is as prominent in the Ghost dance among the Cheyenne, and has composed a series of a dozen or more songs descriptive of her various trance experiences in the other world.

Her first child died soon after birth, and the young mother was keenly affected by the bereavement. Afterward a boy was born to them, and became the idol of his parents, especially of the father. He grew up into a bright and active little fellow, but when about 4 years of age was suddenly seized with a spasm in the night and died in a few minutes, almost before his father could reach his bed. This second loss brought deep sorrow to them both, and the mother brooded over it so that there was serious fear for her own life. Then came the Ghost dance and the new doctrine of a reunion with departed friends. The mother went to the dance, fell into a trance, met her children as in life, and played with her little boy. On awaking and returning home she told her husband. He could hardly believe it at first, but it required but little persuasion to induce him to attend the next Ghost dance with her, because, as he said, “I want to see my little boy.” He himself fell into a trance, saw his children, and rode with his little boy on the horse behind him over the green prairies of the spirit land. From that time both became devoted adherents and leaders of the Ghost dance; their trances have been frequent, and every dance is welcomed as another opportunity of reunion with departed friends. The young man was deeply affected as he spoke of his love for his children, the sudden death of the little boy, and their second meeting in the other world, and as his wife sat by his side looking up into our faces and listening intently to every word, although she understood but little English, it could not be doubted that their faith in the reality of the vision was real and earnest. Every Indian parent who has lost a child, every child who has lost a parent, and every young man and woman who has lost a brother, sister, or friend affirms a similar reason for belief in the Ghost dance.

CHEYENNE GLOSSARY

_A′ae′vä_—for _Hoĭ′vă_.

_A′gach_—for _O′go‛chi_.

_A′gachi′hi_—for _O′go‛chi_.

_A′guga′-ihi_—for _Ogo′‛gaĕ_.

_Ahe′eye′_—an unmeaning exclamation used in the songs.

_Ähiya′eyee′heye′_—ibid.

_Ä′ko′yo_—the Cheyenne name for the _bä′qăti_ gaming wheel. See
Arapaho song 49.

_Ä′‛koyonĭ′vă_—with the _ä‛ko′yo_ wheel.

_Äkwi′u_—for _ä‛ko′yo_, the Cheyenne name of the _bä′qati_ wheel.

_Ä′minûqi_—my (female) comrade (vocative).

_Anskowĭ′nĭs_—a Cheyenne division. The meaning of the name is
unknown.

+Cheyenne+—the popular name for the Cheyenne tribe. It is derived
from their Sioux name _Shaie′na_ or _Shai′ela_, “red,” and
figuratively “alien.”

_Dzĭtsĭ′stäs_—“our people;” the name used by the Cheyenne for
themselves.

_Eähe′eye′_—an unmeaning exclamation used in the songs.

_Ehän_ or _Ehäni_—for _Ĭhänh_.

_Ehe′ee′ye′_—an unmeaning exclamation used in the songs.

_Ehe′eye′_—ibid.

_E′hevo_—for _Ï′hiwo_.

_E′heyowo′mi_—yellowish.

_Ehoi′otsĭst_—he brings it. Another form is _Ehoi′otso_.
_Nä′hoiotsĭ′st_, I bring it.

_Ehoi′otso′_—another form of _Ehoi′otsĭst_.

_E′nää′ne_—for _Hĭnä′änĭ_.

_E′shoĭn_—he has come. _Nä′hoĭn_, I come.

_Etätu′hamo′tu_—for _Ĭtätu′hamo′‛t_.

_E′täwu′hotä′nu_—for _Ĭtäwohwĭtä′nu_.

_Evĭ′sts-Unĭ′‛pahĭs_—“smoky lodges” (Clark), a Cheyenne division.

_Ewo‛va′shimä′nĭsts_—he has renewed it, he has changed it.
_Näwova′shimä′nĭsts_, I have renewed it.

_E′yahe′eye′_—an unmeaning exclamation used in the songs.

_E′yehe′_—ibid.

_E′yehe′e′yeye′_—ibid.

_Eyeye_—ibid.

_Ga!_—caw! an imitation of the cry of the crow.

+Gatsalghi+—the Kiowa Apache name for the Cheyenne.

_He!_—an unmeaning exclamation used in the songs.

_He′eye′_—ibid.

_Hestäno′wh_—the people, among the people.

_Hestutu′ai_—for _Ĭ′hĭstutuai_.

_Hesutu′äh_—for _I′s-hotu′-ai_.

_He′wă′-Tä′niuw’_—“hairy men;” the name of a principal division of
the southern Cheyenne, and also used to designate all of the
southern Cheyenne collectively.

_He′wowĭtä′su_—the whirlwind.

_Hi′äma-Wihu′i_—for _Hiä′mh-Wihu_.

_Hiä′mh-Wihu_—God; literally the “white man” (_wihu_) “above”
(_hiä′mh_). See Cheyenne song 7.

_Hia′wŭhi_—the devil. See Cheyenne song 7.

_Hi′hi′hai′yai′_—an unmeaning exclamation used in the songs.

_Hĭnä′änĭ_—that is it; it is that one. Compare _Hĭtä′änĭ_.

_Hinisa′nŭhi_—for _Hĭnĭ′sonh_.

_Hĭnĭ′sonh_—her (his) children. Compare _Nänĭ′sonästs_.

_Hĭtä′änĭ_—here it is. Compare _Hĭnä′änĭ_.

_Hitä′niwo′ĭv_—“cloud men,” the Cheyenne name for the Arapaho. From
_hitän_, man, and _wo′ĭv_, cloud.

_Hi′tsina′yo_—for _Hĭ′tsino′n_.

_Hĭ′tsino′n_—his wing. There is no word for wing alone.

_Hi′yeye′_—an unmeaning exclamation used in the songs.

_Hmĭ′sĭs_—“eaters,” the name of one of the most important divisions
of the northern Cheyenne, and also used collectively in the
south to designate the whole of the northern band.

_Hohe′_—the Cheyenne name for the Asiniboin. The name is originally
from the Sioux language, and is said to mean “rebels.”

_Hoĭ′vă_—the earth, the ground.

_Hoo′isi′yonots_—the Cheyenne name for the _qaqa-u′nûtha_, or
throwing sticks, used in the game of the _bä′qati_. See Arapaho
song 49.

_Ho‛so′ewo′năt_—dancing with it, dancing by means of it.
_Nä′ho‛so_, I dance.

_Hotă′m-itä′niuw’_—“dog men;” the name of a division of the
Cheyenne and also of one order of their military organization.

_Ĭ′hänh_—our father. Compare _Ni′hûw’e_.

_Ĭ′hĭstutuai_—buffalo head; _hotu′-ai_, buffalo.

_Ĭ′hiwo_—he says, he says so. _Nä′hĭv_, I say, I say so.

_Ihiwo′uhi_—for _Ĭ′hiwo_.

_Ihoo′‛ts_—she (he) is going there.

_Ĭnĭ′mäihă′_—he is circling around. _Nävĭ′shinĭ′maih_, I am
circling (going) around; _nänĭ′ma-ia_, it is circling around.

_Ĭ′nisto′niwon_—he (she, it) is humming, or making a rolling noise.
_Nänĭsto′nivă_, _näshĭnisto′niva_, I am humming, etc.

_Ĭ′s-hotu′-ai_—a half buffalo, i. e., the upper half of a buffalo
hide, including the head and horns, worn in the Crazy dance.
See Cheyenne song 10. From _ĭs_, half, and _hotu′-ai_, buffalo.

_Ĭ′sium-itä′niuw’_—“ridge people” (Clark), a Cheyenne division.

+Ĭta′supuzi+—“spotted arrow quills;” the Hidatsa name for the
Cheyenne (Matthews).

_Ĭtätu′hamo′‛t_—he causes them to swim. _Nä′tuham_, I swim;
_nä′tätu′hăm_, let me swim.

_Ĭtäwohwĭtä′nu_—he makes them better.

_Itu′simo′moĭts_—it will tremble, or shake. _Nä′momoĭts_, I tremble.

_I′votäomo′mĕstä′o_—they are crying. _Nä-qai′m_, I am crying;
_nähĭ′simaqä′niwom_, we are all crying. Compare _Nänĭ′stohew’_.

_I′yahe′yahe′e_—an unmeaning exclamation used in the songs.

_Iyo′häĭ_—he (she, it) is rising. _Nä′ohä_, I rise.

_Ma′etu′mŭn_—red paint. _Ma′etŭmh_, paint.

_Mä′ĭnoyo′hi_—Turtle river; for _mä-ĭ′nh_, turtle (plural,
_mäĭno′nh_), _o′‛hĭ_, river. _Mäpĭ′vă_, water.

_Mä′noyo′h_—for _Mä′ĭnoyo′hi_.

_Mänoyu′hii_—for _Mä′ĭnoyo′hĭ_.

_Mäpĭ′vă_—water.

+Maranshobishgo+—“cut-throats;” according to Long, the name applied
by the Cheyenne to the Sioux. The form is incorrect, as there
is no _r_ in the Cheyenne language. According to Hayden, the
Cheyenne call the Sioux _Oo′homoi′o_.

_Mätä′sĭvamämowĭstä′nowĭt_—when you (plural) are living
together again. _Nävĭstä′nowimonh_, I live with him;
_nama′mowĭ′stä′nowĭn_, we are living together.

_Mä′tesemä′moestä′nowet_—for _Mätä′sĭvamämowĭstä′nowĭt_.

_Matsĭ′shkota_—“corpse from the scaffold;” an unidentified Cheyenne
division, on the authority of Clark (Grinnell).

_Miayŭma_—“red lodges,” an unidentified Cheyenne division, on the
authority of Clark (Grinnell).

_Mĭ′stävĭ′inût_—“heavy eyebrows;” another name for the
_Hotă′m-itä′niuw’_, q. v.

_Mo′‛ki_—“little woman;” a Cheyenne woman prominent in the Ghost
dance.

_Mo′nshimonh_—The Cheyenne name of the dice game, called
_ta′-usĕta′na_ by the Arapaho. See Arapaho song 64.

_Na′eso′yutuhi_—for _Na′suyut_.

_Nä′hew’_—I say.

_Nä′hewu′hi_—for _Nä′hew’_.

_Nä′hĭsimaqä′niwom_—we are all crying. Compare _Ivotä′omomĕstä′o_.

_Nämi′io‛ts_—I am coming in sight.

_Nä′miots_—for _Nämi′io‛ts_.

_Nänĭ′ma-i′ă_—it is circling around. Compare _Ĭmĭ′mäihă′_.

_Nä′nise′näsĕ′stse_—for _Nänĭ′sonästs_.

_Nänisĭ′näsĭsts_—for _Nänĭ′sonästs_.

_Nä′niso′näsĭ′stsi_—for _Nänĭ′sonästs_.

_Nänĭ′sonästs_—my children. Compare Arapaho _Nänĭ′sanaû_.
_Nänĭ′soniwo_, your children; _hĭnĭ′sonh_, his, or her,
children.

_Nänĭ′soniwo_—your children. Compare _Nänĭ′sonästs_.

_Nänĭ′stohew’_—I make the sound, I make a cry. Compare
_I′votäomo′mĕstä′o_.

_Näsee′nehe′_—for _Näsĕĭn-hnă_.

_Näsĕĭn-hnă_—I waded in.

_Nä′shĭnisto′niva_—I am now humming. See _Ĭ′nisto′niwon_.

_Nä′suyut_—I come to him.

_Nä′tosĭ′noeyots_—I shall have it with me. _Nä′tänoeyo′tsĭ′nots_, I
have it.

_Nä′vihomh_—I looked at him, I saw him. The present tense has the
same form: _Näviho′t_, I look at it; _näviho′sänh_, I looked
on. Compare _Tsĭtäwo′moh_.

_Näviho′sänh_—I looked on (present tense, same form). Compare
_Nä′vihomh_.

_Nävĭ′sevûqewo′nit_—I prepare myself with it.

_Nävĭ′shinĭ′maih_—I am going (circling) around. Compare
_Ĭnĭ′mäihă′_.

_Nävĭ′sivämä_—they are hurrying me along. _Nä′vĭsitä′n_, I hurry.

_Niäsătă′nonh_—we have put him away, or aside. _Nä′satonh_, I have
put him aside.

+Niererikwats-kûni′ki+—the Wichita name for the Cheyenne. See also
_Shiĕda_.

_Ni′ha_—for _Ni′hûw’e_.

_Ni′ha-i′hihi′_—for _Ni′hûw’e_.

_Nihi′hininh_—he is our father. Compare _Ni′hûw’e_.

_Ni′hûw’e_—my father. _Ni′hûw’_, father; _Ni′hûw’e_, my father;
_nihi′hinonh_, he is our father. Compare _I′hänh_ and Arapaho
_niqa_, father.

_Nĭ′mĭ′stätu′häm_—you should take a swim or bath. _Nätu′ham_, I
swim or bathe.

_Nĭ′nh-nitä′n_—he asks, or tells, us to do it. _Nänh-itŭ′_, I ask,
or tell, him to do it.

_Ninĭni′etäni_—for _Nĭ′nh-nitä′n_.

_Nĭshivä′tämä′ĭnh_—he has taken pity on us, he has blest us, he has
sympathy for us. _Näshivä′tämh_, I pity him.

_Nĭ′shivä′tämoni_—for _Nĭshivä′tämä′ĭnh_.

_Nĭshkă′nh_ or _N‛shkă′nh_—our mother. _Na′‛ku_, mother; _na′‛kui_,
my mother.

_Nĭstäko′naoe′vo_—it will strengthen you. _Nä′hĭko′nähi_, I am
strong; _nähĭko′nă-mäni′hu_, I strengthen him.

_Nĭstsävĭ′siwomätsĭ′nowă_—so that, in order that, you shall see
each other; _Näwo′m_, I see him; _näwo′t_, I see it.

_Nĭ′stsishihi′yohoni′mäni_—for _Nĭstsishi′yoho′nĭ′mänh_.

_Nĭstsishĭ′nutsĭmă′nh_—let us seek her, or ask for her.
_Nähĭ′nutsĭnh_, I am looking for her.

_Nĭstsishi′yoho′nĭ′mänh_—let us go and play shinny. _Näho′qu_, I am
playing shinny; _ohonĭ′stuts_, shinny. See Cheyenne song 9.

_Nĭ′stsistä′nä_—for _Nĭ′stsĭstä′nowän_.

_Nĭ′stsĭstä′nowän_—our life, or existence. _Näwŭ′stänĭ′hivĭ′stŭts_,
my existence.

_Nĭ′stsivĭ′shiwomä′tsĭnoh_—by that means I shall see you (plural).
Compare _Tsĭtäwo′moh_.

_Nĭ′tusimĭ′tänun_—he (she, it) will give it to us. _Nĭ′mĭtûts_, I
give it to you; _nä′mĭt_, I give it to him.

_Nuka′eshe′väoe′tse_—This form occurs in Cheyenne song 1. The
correct form and rendering are uncertain, but it is doubtfully
rendered “the summer cloud.” It seems to contain the word
_ĭshi′v_, day.

_O′go‛ch_ or _O′go′‛chi_ or _O′go‛ki_—the crow. In the Ghost dance
the crow is the messenger of the spirit world. The messiah and
God are frequently spoken of as “The Crow.” See Arapaho song 36.

_Ogo′‛gaĕ_—“the crow woman;” from _o′go′‛chi_, crow.

_Ohonĭ′stuts_—the shinny game. See Cheyenne song 9 and Arapaho song
7.

_O′ivima′na_—“scabby;” a Cheyenne division.

_Otä_—now! well!

_Otä′si-Tä′niuw’_—“pierced-nose people:” the Cheyenne name for the
Caddo.

_O′tätawo′m_—greenish.

_O′täta′womemäpewä_—for _Otä′tawo′m-mä‛p-ĭ′va_. In the greenish
(bluish) water, or river. _O′tätawom_, greenish; _mä‛p_, water.

_O‛tu′gŭnŭ_—a Cheyenne division. The meaning of the name is unknown.

_Owa′‛ni_—living things, creatures, animals (including quadrupeds,
birds, insects, etc).

+Pägănä′vo+—“striped arrows,” from _päga_, arrow, and _nävo_,
striped; the Shoshoni and Comanche name for the Cheyenne. See
also _Shiä′navo_.

_Pĭnû′tgû_—a Cheyenne division. The meaning of the name is unknown.

_Psam_—the “crazy dance” of the Cheyenne; _psa_, crazy. It is
somewhat different from the Arapaho crazy dance. See Cheyenne
song 10 and Arapaho song 43.

_Sa-sis-e-tas_—the name used by the Cheyenne to designate
themselves, according to Clark. It should be _Dzĭtsĭ′stäs_ q. v.

+Shiä′navo+—another Comanche name for the Cheyenne, probably a
derivation from the word Cheyenne.

+Shiĕda+—another Wichita name for the Cheyenne, probably
a derivation from the word Cheyenne. See also
_Niererikwats-kûni′ki_.

_Shĭshino′wĭts-itä′niuw’_—“snake people,” the Cheyenne name for the
Comanche.