Chapter XXVII: Appendix: Hypnotism and the Dance Among the Dervishes (5)

_So′wănia_—“southerners;” Cheyenne name sometimes used to designate
the southern portion of the tribe in Oklahoma.

+Staitan+—a name used by Lewis and Clark to designate a tribe
identical with the Cheyenne. It is a corruption of the Cheyenne
word _hĭstä′itän_, “I am a Cheyenne.”

_Sŭtasi′na_ or _Sŭta′ya_—“strange talkers” (Clark), one of the most
important Cheyenne divisions and formerly a distinct tribe.

_Tseä′nehä′sĭ_—for _Tsi′änu′iäs_.

_Tsenovi′tätse′stovi_—for _Tsenowĭ′tätsĭ′stowĭ_.

_Tsenowĭ′tatsĭ′stowĭ_—where there was gambling. _Nä′now’shĭ_, I
gamble.

_Tsi′änu`iäs_—(when) he flew down. _Nä′miha′-u_, I fly;
_nä`nuiha′-u_, I fly down.

_Tsĭnitai′womai′wosihi_—for _Tsĭ′unĭtai′womai′w’s_.

_Tsinitai′wosi′hi_—for _Tsĭunĭ′taiw’s_.

_Tsi′shistä′hisihi_—for _Tsĭshĭ′stäs_.

_Tsĭshĭ′stäs_—where she belongs, i. e., her home. Compare
_Dzĭtsĭ′stäs_, the name given by the Cheyenne to themselves.

_Tsĭsoso′yotsĭ′to_—while I was going about. _Näsoso′yots_, I go
about, I ramble about.

_Tsĭ′stamo′nohyot_—when I first reached him, when I arrived where
he was. _Näta′hyot_, I shall reach him.

_Tsĭstäwo′moh_—she (he) will see them. _Näwo′m_, I see him;
_stawo′matsĭ′mh_, I see you; _tsĭtäwo′‛t_, he (she) will see
it; _nĭ′stsivĭ′shiwomätsĭnoh_, by that means I shall see you
(plural). Compare _Nä′vihomh_.

_Tsĭtäwo′‛t_—she (he) will see it. Compare _Tsĭstäwo′moh_.

_Tsĭ′ŭnĭtai′womai′w’s_—where they are painted in different colors;
_tsĭŭnĭ′taiw’s_, different; _mai′-tămh_, paint.

_Tsĭŭnĭ′taiw‛s_—different, various.

_Tû′‛gani_—the Cheyenne name for the Wichita; evidently a
derivative from their Comanche name, _Do′‛kana_, tattooed
people.

_Ugu′chi′hihi_—for _O′go′‛chi_.

_Veta′chi_—for _Vĭchk_.

_Vĭchk_—grease, used in painting or anointing the face and body.

_Vĭ′nänätu′uwă_—kill a beef or buffalo for him (imperative).
_Nä′nätun_, I kill it; _nä′nätu′uh_, I kill it for him;
_hoiwo′ĭts_, a beef.

_Wităpä hät_ or _Wităpä′tu_—the Cheyenne name for the Kiowa; from
their Sioux name _Wi′tapähä′tu_, people of the island butte.

_Wĭ′tapi′u_—“haters” (Clark); a Cheyenne division.

_Wosĭ′vă_—a mountain.

_Yä′häyä′_—an unmeaning exclamation used in the songs.

_Yu′suwu′nutu_—for _Ho′so′ewo′năt_.

THE COMANCHE

TRIBAL SYNONYMY

_Bo′dălk̔′iñago_—common Kiowa name, signifying “reptile people” or
“snake men,” from _bo′dal_, reptile, insect, and _k̔iñago_,
people.

_Cha‛tha_—(singular _Cha‛_), Arapaho name, signifying “enemies.”

_Comanche_—popular name; of Mexican-Spanish origin and unknown
meaning. It occurs as early as 1757, and in the form _Cumanche_
as early as 1720.

_Gyai′-ko_—the common name given by the Kiowa to the Comanche,
signifying “enemies.”

_Iatan_—the French spelling of the name applied by several of
the plains tribes to the Ute Indians, and by extension to
the cognate Comanche and Shoshoni. It is a derivative from
the name Yuta or Ute, the final _n_ representing a nasalized
vowel sound. The nearest approximation is perhaps _Iätä-go_,
the Kiowa (plural) name for the Ute. Variants are _L’Iatan_,
_Aliatan_, _Halitane_, _Ayutan_, _Tetau_ (for _Ietau_ or
_Ietan_), _Jetan_, _Yutan_, etc. The form _Läitanes_ occurs as
early as 1740 (Margry, +VII+, 457).

_Idahi_—Kiowa Apache name; meaning unknown.

_Ietan_—a name applied by some of the prairie tribes to several
Shoshonean tribes, particularly the Shoshoni and the
_Comanche_. It occurs in a number of forms and appears as
_Läitanes_ as early as 1740 (Margry, +VII+, 457).

_La Playe_—former French trader’s name, perhaps a corruption of
_Tête Pele′e_.

_Na′‛lani_—Navaho name, signifying “many aliens” or “many enemies,”
applied collectively to the southern plains tribes, but more
especially to the Comanche.

_Na′nita_—Kichai name.

_Na′tăa′_—Wichita name, variously rendered “snakes,” i. e.,
“enemies” or “dandies.”

_Nüma_—proper tribal name used by themselves, and signifying
“people.” The Shoshoni and Paiute designate themselves by the
same name.

_Pa′douca_—the name given to the Comanche by the Osage, Quapaw,
Kansa, Oto, and other Siouan tribes. It has several dialectic
forms and is used in this form by Pénicaut as early as 1719. It
may perhaps be a contraction of _Pe′nä-tĕka_, the name of the
principal eastern division of the Comanche.

_Sänko_—obsolete Kiowa name; it may signify “snakes,” from _säne_,
snake.

_Sau′hto_—Caddo name.

_Shĭshino′wĭts-Itäniuw’_—Cheyenne name, signifying “snake people.”

_Téte Pele′e_—a name said to have been applied to the Comanche by
the French traders, signifying “bald heads.” The identification
seems doubtful, as the Comanche cut their hair only when
mourning.

_Yä′mpai-ni_ or _Yä′mpai-Rĭ′kani_—Shoshoni name, signifying “yampa
people,” or “yampa eaters.” It is properly the name of only one
division, but is used collectively for the whole tribe. The
yampa plant is the _Carum gairdneri_.

TRIBAL SIGN

The tribal sign for the Comanche is “snakes,” the same as that for the Shoshoni, but with the finger drawn toward the rear instead of thrust forward.

SKETCH OF THE TRIBE

The Comanche are one of the southern tribes of the great Shoshonean stock, and the only one of that group living entirely on the plains. Their language and traditions show that they are a comparatively recent offshoot from the Shoshoni of Wyoming, both tribes speaking practically the same dialect and until very recently keeping up constant and friendly communication. Within the traditionary period the two tribes lived adjacent to each other in southern Wyoming, since which time the Shoshoni have been beaten back into the mountains by the Sioux and other prairie tribes, while the Comanche have been driven steadily southward by the same pressure. In this southern migration the Pe′nätĕka seem to have preceded the rest of the tribe. The Kiowa say that when they themselves moved southward from the Black-hills region, the Arkansas was the northern boundary of the Comanche.

In 1719 the Comanche are mentioned under their Siouan name of Pa′douca as living in what now is western Kansas. It must be remembered that from 500 to 800 miles was an ordinary range for a prairie tribe, and that the Comanche were equally at home on the Platte and in the Bolson de Mapimi of Chihuahua. As late as 1805 the North Platte was still known as Padouca fork. At that time they roamed over the country about the heads of the Arkansas, Red, Trinity, and Brazos rivers, in Colorado, Kansas, Oklahoma, and Texas. For nearly two hundred years they were at war with the Spaniards of Mexico and extended their raids far down into Durango. They were friendly to the Americans generally, but became bitter enemies of the Texans, by whom they were dispossessed of their best hunting grounds, and carried on a relentless war against them for nearly forty years. They have been close confederates of the Kiowa for perhaps one hundred and fifty years. In 1835 they made their first treaty with the government, and by the treaty of Medicine Lodge in 1867 agreed to go on their present reservation, situated between Washita and Red rivers, in the southwestern part of Oklahoma; but it was not until after the last outbreak of the southern prairie tribes in 1874–75 that they and their allies, the Kiowa and Apache, finally settled on it. They were probably never a large tribe, although supposed to be populous on account of their wide range. Within the last fifty years they have been terribly wasted by war and disease. They numbered 1,512 in 1893.

The gentile system seems to be unknown among the Comanche. They have, or still remember, thirteen recognized divisions or bands, and may have had others in former times. Of these all but five are practically extinct. The Kwă′hări and Pe′nätĕka are the most important. Following in alphabetic order is the complete list as given by their leading chiefs:

1. _Detsăna′yuka_ or _No′koni_. This band, to which the present head chief Quanah Parker belongs, was formerly called _No′koni_, “wanderers,” but on the death of Quanah’s father, whose name was also No′koni, the name was tabued, according to Comanche custom, and the division took the name of _Detsăna′yuka_, “bad campers,” intended to convey the same idea of wandering.

2. _Ditsä′kăna_, _Wĭ′dyu_, _Yäpä_, or _Yä′mpäri′ka_. This division was formerly known as _Wĭ′dyu_, “awl,” but for a reason similar to that just mentioned the name was changed to _Ditsä′kăna_, “sewers,” which conveys the same idea, an awl being the substitute for a needle. They are equally well known as _Yäpä_, the Comanche name of the root of the _Carum gairdneri_, known to the Shoshoni and Bannock as _yampa_, or sometimes as _Yämpä-ri′ka_, a dialectic form signifying “yampa eaters.” The whole Comanche tribe is known to the Shoshoni under the name of _Yä′mpaini_ or _Yämpai-rĭ′kani_, “yampa people” or “yampa eaters.” The Yäpä are sometimes known also as _Etsitü′biwat_, “northerners,” or “people of the cold country,” from having usually ranged along the northern frontier of the tribal territory; a fact which may account for the Shoshoni having designated the whole tribe by their name.

3. _Kewa′tsăna._ “No ribs;” extinct.

4. _Kotsa′i._ Extinct.

5. _Ko′tso-tĕ′ka._ “Buffalo eaters,” from _ko′tso_, buffalo, and _tĕ′ka_, the root of the verb “to eat.”

6. _Kwa′hări_ or _Kwa′hădi_. “Antelopes.” This division was one of the most important of the tribe, and was so called because its members frequented the prairie country and the staked plains, while the Pe′nätĕka and others ranged farther east on the edge of the timber region. They were the last to come in after the surrender in 1874. The Kwa′hări, Ditsä′kana, and Detsăna′yuka were sometimes designated together by the whites as northern Comanche as distinguished from the Pe′nätĕka, who were known as eastern or southern Comanche.

7. _Motsai′._ Perhaps from _pä-motsan_, “a loop in a stream.” These and the Tĕna′wa were practically exterminated in a battle with the Mexicans about 1845.

8. _Pä′gatsû._ “Head of the stream” (_pä_, a stream); extinct.

9. _Pe′nätĕka_, or _Penä′nde_. “Honey eaters.” These and the Kwa′hări were the two most important divisions in the tribe. They lived on the edge of the timber country in eastern Texas, and hence were frequently known to the whites as eastern or southern Comanche. They had but a loose alliance with their western kinsmen, and sometimes joined the Texans against them. Other Comanche names for them are _Te′yuwĭt_, “hospitable;” _Tĕ′‛kăpwai_, “no meat,” and _Ku′baratpat_, “steep climbers.”

10. _Po′hoi._ “Wild-sage people,” i. e., Shoshoni. This is not properly the name of a Comanche division, but of some immigrant Shoshoni from the north incorporated with the Comanche.

11. _Tänĭ′ma._ “Liver eaters,” from _nĭm_ or _nüm_, liver. This band is extinct, only one old man being known to survive.

12. _Tĕna′wa_ or _Te′nähwĭt_. From _tĕ′näw’_, “down stream.” Extinct. See _Motsai′_ above.

13. _Wa-ai′h._ “Maggot.” Extinct.

The Comanche were nomad buffalo hunters, constantly on the move, cultivating nothing from the ground, and living in skin tipis. Excepting that they are now confined to a reservation and forced to depend on government rations, they are but little changed from their original condition. They are still for the most part living in tipis of canvas, and are dressed in buckskin. They were long noted as the finest horsemen of the plains, and bore a reputation for dash and courage. They have a high sense of honor, and hold themselves superior to the other tribes with which they are associated. In person they are well built and rather corpulent. Their language is the trade language of the region, and is more or less understood by all the neighboring tribes. It is sonorous and flowing, its chief characteristic being a rolling _r_. It has no _l_. The language has several dialects, and is practically the same as that of the Shoshoni in the north. Their present head chief is Quanah Parker, an able man, whose mother was an American captive. His name, _Kwäna_ or _Kwai′na_, signifies a sweet smell.

Having taken but little part in the Ghost dance, the Comanche have but few songs in their own language, but these are particularly pleasing for their martial ring or soothing softness. They call the dance _A′p-Anĕ‛ka′ra_, “the father’s dance” (from _a′pă_, father; _nĕ‛ka′ra_, a dance), or by another name which signifies the “dance with joined hands.”

SONGS OF THE COMANCHE

1. +Heyo′hänä Häe′yo+

[Music]

He′e′yo′!
Heyo′hänä′ Häe′yo!
Heyo′hänä′ Häe′yo!
Te′äyä′ torä′bi ai′‛-gi′na—He′e′yo′!
Te′äyä′ torä′bi ai′‛-gi′na—He′e′yo′!
Te′äyä′ toa′hä tä′bi wo′n‛gin—Ăhi′ni′yo′!
Te′äyä′ toa′hä tä′bi wo′n‛gin—Ăhi′ni′yo′!

_Translation_

_He′e′yo′!
Heyo′hänä′ Häe′yo!
Heyo′hänä′ Häe′yo!_
The sun’s beams are running out—_He′e′yo′!_
The sun’s beams are running out—_He′e′yo′!_
The sun’s yellow rays are running out—_Ähi′ni′yo′!_
The sun’s yellow rays are running out—_Ähi′ni′yo′!_

This song was probably sung at daylight, when the first rays of the sun shone in the east, after the dancers had been dancing all night. The introductory part is a suggestion from the songs of the mescal rite, to which the Comanche are so much attached. Although the words convey but little meaning, the tune is unique and one of the best of all the ghost songs on account of its sprightly measure.

_Te′äyä_ refers to the sun’s rays or beams; _torä′bi_, a possessive form of _tä′bi_, sun; (_mû′ä_, moon); _toa′hä_, from _a′häp_, yellow; _ai′‛-gi′na_ and _wo′n‛gin_ or _wa′n‛gin_, running out, streaming out.

2. +Ya′hi′yû′niva′hu+

Ya′hi′yû′niva′hu
Hi′yû′niva′hi′yû′niva′hu
Ya′hi′yû′niva′hi′na′he′ne′na′
Hi′ya′hi′nahi′ni′na′
Hi′yû′niva′hu
Hi′yû′niva′hi′yû′niva′hu
Ya′hi′yû′niva′hi′ya′he′ne′na′.

This song has no meaning, but is of the lullaby order, with a sweet, soothing effect.

3. +Yani′tsini′hawa′na+

Yani′tsini′hawa′na!
Yani′tsini′hawa′na!
Hi′niswa′vita′ki′nĭ,
Hi′niswa′vita′ki′nĭ.

_Translation_

_Yani′tsini′hawa′na!
Yani′tsini′hawa′na!_
We shall live again,
We shall live again.

The term _hi′niswa′vita′ki′nĭ_ signifies “we are coming to life again,” or “we shall live again;” from _nüswa′vitaki′nĭ_, “I am beginning to be alive again.”

4. +Ni′nini′tuwi′na+

Ni′nini′tuwi′na hu′hu
Ni′nini′tuwi′na hu′hu
Wäta′tsina′na hu′hu
Wäta′tsina′na hu′hu
Ni′hima′tsi asi′si
Ni′hima′tsi asi′si.

This is the Arapaho closing song (Arapaho song 52), as adopted by the Comanche, to whom, of course, it has no real meaning. It is given here as an example of the change which comes to an Indian song when adopted by an alien tribe.

THE PAIUTE, WASHO, AND PIT RIVER TRIBES

PAIUTE TRIBAL SYNONYMY

_Hogăpä′goni_—Shoshoni name, “rush arrow people” (_hogăp_, a small
water reed; _pägă_, “arrow”).

_Nüma_—proper tribal name, signifying “people” or “Indians;” the
same name is also used for themselves by the Shoshoni and
Comanche.

_Pai-yu′chimŭ_—Hopi name.

_Pai-yu′tsĭ_—Navaho name.

_Palŭ_—Washo name.

_Paiute_ or _Piute_—popular name, variously rendered “true (_pai_)
Ute” or “water (_pä_) Ute”—pronounced among themselves _Paiuti_.

+Note.+—The northern bands of the Paiute are frequently included
with Shoshoni and others under the name of Snakes, while the others
are often included with various Californian tribes under the
collective name of Diggers.

SKETCH OF THE PAIUTE

CHARACTERISTICS

The Paiute belong to the great Shoshonean stock and occupy most of Nevada, together with adjacent portions of southwestern Utah, northwestern Arizona, and northwestern and southeastern California. The Pahvant and Gosiute on their eastern border are frequently, but improperly, classed as Paiute, while the Chemehuevi, associated with the Walapai in Arizona, are but a southern offshoot of the Paiute and speak the same language. With regard to the Indians of Walker River and Pyramid Lake reservations, who constitute the main body of those commonly known as Paiute, Powell claims that they are not Paiute at all, but another tribe which he calls Paviotso. He says: “The names by which the tribes are known to white men and the department give no clue to the relationship of the Indians. For example, the Indians in the vicinity of the reservation on the Muddy and the Indians on the Walker River and Pyramid Lake reservations are called Pai or Pah Utes, but the Indians know only those on the Muddy by that name, while those on the other two reservations are known as Paviotsoes, and speak a very different language, but closely allied to, if not identical with, that of the Bannocks.” (_Comr., 45._) The Ghost dance originated among these Indians in the neighborhood of Walker river, from whom the songs here given were obtained, and for convenience of reference we shall speak of them under their popular title of Paiute, without asserting its correctness.

The different small bands have little political coherence and there is no recognized head chief. The most influential chiefs among them in modern times have been Winnemucca, who died a few years ago, and Natchez. Wovoka’s leadership is spiritual, not political. The Indians of Walker river and Pyramid lake claim the Bannock as their cousins, and say that they speak the same language. As a rule they have been peaceable and friendly toward the whites, although in the early sixties they several times came into collision with miners and emigrants, hostility being frequently provoked by the whites themselves. The northern Paiute are more warlike than those of the south, and a considerable number of them took part with the Bannock in the war of 1878. Owing to the fact that the great majority of the Paiute are not on reservations, many of them being attached to the ranches of white men, it is impossible to get any correct statement of their population, but they may be safely estimated at from 7,000 to 8,000 and are thought to be increasing. In 1893 those on reservations, all in Nevada, were reported to number, at Walker River, 563; at Pyramid Lake, 494; at Duck Valley (Western Shoshone agency, in connection with the Shoshoni), 209. Nevada Indians off reservation were estimated to number 6,815, nearly all of whom were Paiute.

As a people the Paiute are peaceable, moral, and industrious, and are highly commended for their good qualities by those who have had the best opportunities for judging. While apparently not as bright in intellect as the prairie tribes, they appear to possess more solidity of character. By their willingness and efficiency as workers, they have made themselves necessary to the white farmers and have been enabled to supply themselves with good clothing and many of the comforts of life, while on the other hand they have steadily resisted the vices of civilization, so that they are spoken of by one agent as presenting the “singular anomaly” of improvement by contact with the whites. Another authority says: “To these habits and excellence of character may be attributed the fact that they are annually increasing in numbers, and that they are strong, healthy, active people. Many of them are employed as laborers on the farms of white men in all seasons, but they are especially serviceable during the time of harvesting and hay-making.” (_Comr., 46._) They would be the last Indians in the world to preach a crusade of extermination against the whites, such as the messiah religion has been represented to be. Aside from their earnings among the whites, they derive their subsistence from the fish of the lakes, jack rabbits and small game of the sage plains and mountains, and from piñon nuts and other seeds which they grind into flour for bread. Their ordinary dwelling is the wikiup or small rounded hut of tulé rushes over a framework of poles, with the ground for a floor and the fire in the center and almost entirely open at the top. Strangely enough, although appreciating the advantages of civilization so far as relates to good clothing and such food as they can buy at the stores, they manifest no desire to live in permanent houses or to procure the furniture of civilization, and their wikiups are almost bare of everything excepting a few wicker or grass baskets of their own weaving.

The Paiute ghost songs have a monotonous, halting movement that renders them displeasing to the ear of a white man, and are inferior in expression to those of the Arapaho and the Sioux. A number of words consisting only of unmeaning syllables are inserted merely to fill in the meter. Like the cognate Shoshoni and Comanche, the language has a strong rolling _r_.

GENESIS MYTH

At first the world was all water, and remained so a long time. Then the water began to go down and at last Kura′ngwa (Mount Grant) emerged from the water, near the southwest end of Walker lake. There was fire on its top (it may have been a volcano), and when the wind blew hard the water dashed over the fire and would have extinguished it, but that the sage-hen (_hutsi_—_Centrocercus urophasianus_) nestled down over it and fanned away the water with her wings. The heat scorched the feathers on the breast of the sage-hen and they remain black to this day. Afterward the Paiute got their first fire from the mountain through the help of the rabbit, who is a great wonder-worker, “same as a god.” As the water subsided other mountains appeared, until at last the earth was left as it is now.

Then the great ancestor of the Paiute, whom they call _Nümi′naă′_, “Our Father,” came from the south in the direction of Mount Grant, upon which his footprints can still be seen, and journeyed across to the mountains east of Carson sink and made his home there. A woman, _Ibidsíi_, “Our Mother,” followed him from the same direction, and they met and she became his wife. They dressed themselves in skins, and lived on the meat of deer and mountain sheep, for there was plenty of game in those days. They had children—two boys and two girls. Their father made bows and arrows for the boys, and the mother fashioned sticks for the girls with which to dig roots. When the children grew up, each boy married his sister, but the two families quarreled until their father told them to separate. So one family went to Walker lake and became _Aga′ih-tĭka′ra_, “fish eaters” (the Paiute of Walker lake), while the other family went farther north into Idaho and became _Kotso′-tĭkăra_, “buffalo eaters” (the Bannock), but both are one people and have the same language. After their children had left them, the parents went on to the mountains farther east, and there _Nüminaă′_ went up into the sky and his wife followed him.

THE WASHO

Associated with the Paiute are the Washo, or _Wâ′siu_, as they call themselves, a small tribe of about 400 souls, and having no affinity, so far as known, with any other Indians. They occupy the mountain region in the extreme western portion of Nevada, about Washo and Tahoe lakes and the towns of Carson and Virginia City. They formerly extended farther east and south, but have been driven back by the Paiute, who conquered them, reducing them to complete subjection and forbidding them the use of horses, a prohibition which was rigidly enforced until within a few years. Thus broken in spirit, they became mere hangers-on of the white settlements on the opening up of the mines, and are now terribly demoralized. They have been utterly neglected by the government, have never been included in any treaty, and have now no home that they can call their own. They are devoted adherents of the messiah, but usually join in the dance with the nearest camp of Paiute, whose songs they sing, and have probably no Ghost songs in their own language. We quote a gloomy account of their condition in 1866. The description will apply equally well today, excepting that their numbers have diminished:

This is a small tribe of about 500 Indians, living in the extreme
western part of the state. They are usually a harmless people, with
much less physical and mental development than the Paiutes, and
more degraded morally. They are indolent, improvident, and much
addicted to the vices and evil practices common in savage life.
They manifest an almost uncontrollable appetite for intoxicating
drinks. They are sensual and filthy, and are annually diminishing
in numbers from the diseases contracted through their indulgences.
A few have learned the English language and will do light work
for a reasonable compensation. They spend the winter months about
the villages and habitations of white men, from whom they obtain
tolerable supplies of food and clothing. The spring, summer, and
autumn months are spent in fishing about Washo and Tahoe lakes and
the streams which flow through their country. They also gather
grass seed and pine nuts, hunt rabbits, hares, and ducks. There
is no suitable place for a reservation in the bounds of their
territory, and, in view of their rapidly diminishing numbers
and the diseases to which they are subjected, none is required.
(_Comr., 47._)

THE PIT RIVER INDIANS

Another group of Indians closely associated with the Paiute on the northwest consists of a number of small tribes, known collectively to the whites as Pit River or Hot Springs Indians, holding the basin of Pit river in northeastern California from Goose lake to the junction with the Sacramento. Among their tribes or bands are the Achoma′wi, Huma′whi, Estakéwach, Hantéwa, Chumâ′wa, Atua′mih or Hamefku′ttelli, Ilma′wi, and Pa′kamalli. (_Powers_, _Tribes of California_.) They are at present supposed to constitute a distinct linguistic group, but it is probable that better information will show their affinity with some of the neighboring Californian stocks. With the exception of a few at Round Valley reservation, California, none of them are on reservations or have any official recognition by the government. They probably number 1,000 to 1,500 souls. The northern bands have suffered much from Modoc slave raids in former days, and are much inferior in physique and intellect to those lower down the river, who were the terror of northern California thirty years ago, and who are described by recent observers as good workers, intelligent, brave, and warlike. (_A. G. O., 9._)

SONGS OF THE PAIUTE

1. +Nüvä′ ka ro′răni′+

Nüvä′ ka ro′răni′!
Nüvä′ ka ro′răni′!
Nüvä′ ka ro′răni′!
Nüvä′ ka ro′răni′!
Gosi′pa′ hävi′gĭnû′,
Gosi′pa′ hävi′gĭnû′.

_Translation_

The snow lies there—_ro′răni′!_
The snow lies there—_ro′răni′!_
The snow lies there—_ro′răni′!_
The snow lies there—_ro′răni′!_
The Milky Way lies there,
The Milky Way lies there.

This is one of the favorite songs of the Paiute Ghost dance. The tune has a plaintive but rather pleasing effect, although inferior to the tunes of most of the ghost songs of the prairie tribes. The words as they stand are very simple, but convey a good deal of meaning to the Indian. It must be remembered that the dance is held in the open air at night, with the stars shining down on the wide-extending plain walled in by the giant sierras, fringed at the base with dark pines, and with their peaks white with eternal snows. Under such circumstances this song of the snow lying white upon the mountains, and the Milky Way stretching across the clear sky, brings up to the Paiute the same patriotic home love that comes from lyrics of singing birds and leafy trees and still waters to the people of more favored regions. In the mythology of the Paiute, as of many other tribes, the Milky Way is the road of the dead to the spirit world. _Ro′răni′_ serves merely to fill in the meter.

2. +Dĕna′ gayo′n+

Dĕna′ gayo′n, Dĕ′na ga′yoni′,
Dĕna′ gayo′n, Dĕ′na ga′yoni′,
Bawă′ doro′n, Ba′wă do′roni′,
Bawă′ doro′n, Ba′wă do′roni′.

_Translation_

A slender antelope, a slender antelope,
A slender antelope, a slender antelope,
He is wallowing upon the ground,
He is wallowing upon the ground,
He is wallowing upon the ground,
He is wallowing upon the ground.

This song evidently refers to a trance vision in which the sleeper saw an antelope rolling in the dust, after the manner of horses, buffalo, and other animals.

3. +Do′ tĭ′mbi+

Do′ tĭ′mbi, Do′ tĭ′mbi-nä′n,
Do′ tĭ′mbi, Do′ tĭ′mbi-nä′n,
Tĭ′mbi bai′-yo, Tĭ′mbi ba′i-yo-ä′n,
Tĭ′mbi bai′-yo, Tĭ′mbi ba′i-yo-ä′n.

_Translation_

The black rock, the black rock,
The black rock, the black rock,
The rock is broken, the rock is broken,
The rock is broken, the rock is broken.

This song may refer to something in Paiute mythology. _Nä′n_ and _ä′n_ are unmeaning syllables added to fill out the measure.

4. +Päsü′ wĭ′noghän+

Päsü′ wĭ′noghän,
Päsü′ wĭ′noghän,
Päsü′ wĭ′noghän,
Wai′-va wĭ′noghän,
Wai′-va wĭ′noghän,
Wai′-va wĭ′noghän.

_Translation_

The wind stirs the willows,
The wind stirs the willows,
The wind stirs the willows,
The wind stirs the grasses,
The wind stirs the grasses,
The wind stirs the grasses.

_Wai′-va_ (or _wai_ in composition) is the sand grass or wild millet of Nevada (_Oryzopsis membranacea_), the seeds of which are ground by the Paiute and boiled into mush for food.

5. +Pägü′nävä′+

Pägü′nävä′! Pägü′nävä′!
Tûngwü′kwiji′! Tûngwü′kwiji′!
Wûmbe′doma′! Wûmbe′doma′!

_Translation_

Fog! Fog!
Lightning! Lightning!
Whirlwind! Whirlwind!

This song is an invocation of the elemental forces. It was composed by an old woman, who left the circle of dancers and stood in the center of the ring while singing it.

6. +Wûmbĭ′ndomä′n+

Wûmbĭ′ndomä′n, Wûmbĭ′ndomä′n,
Wûmbĭ′ndomä′n, Wûmbĭ′ndomä′n.
Nuvä′rĭ′p noyo′wană′, Nuvä′rĭ′p noyo′wană′,
Nuvä′rĭ′p noyo′wană′, Nuvä′rĭ′p noyo′wană′.

_Translation_

The whirlwind! The whirlwind!
The whirlwind! The whirlwind!
The snowy earth comes gliding, the snowy earth comes gliding;
The snowy earth comes gliding, the snowy earth comes gliding.

This song may possibly refer to the doctrine of the new earth, here represented as white with snow, advancing swiftly, driven by a whirlwind. Such an idea occurs several times in the Arapaho songs.

7. +Kosi′ wûmbi′ndomä′+

Kosi′ wûmbi′ndomä′,
Kosi′ wûmbi′ndomä′,
Kosi′ wûmbi′ndomä′.
Kai′-va wûmbi′ndomä′,
Kai′-va wûmbi′ndomä′,
Kai′-va wûmbi′ndomä′.

_Translation_

There is dust from the whirlwind,
There is dust from the whirlwind,
There is dust from the whirlwind.
The whirlwind on the mountain,
The whirlwind on the mountain,
The whirlwind on the mountain.

8. +Dombi′na so′wina′+

Dombi′na so′wina′,
Dombi′na so′wina′,
Dombi′na so′wina′.
Kai′-va so′wina′,
Kai′-va so′wina′,
Kai′-va so′wina′.

_Translation_

The rocks are ringing,
The rocks are ringing,
The rocks are ringing.
They are ringing in the mountains,
They are ringing in the mountains,
They are ringing in the mountains.

This song was explained to refer to the roaring of a storm among the rocks in the mountains.

9. +Sû′ng-ä ro′yonji′+

Sû′ng-ä ro′yonji′, Sû′ng-ä ro′yon,
Sû′ng-ä ro′yonji′, Sû′ng-ä ro′yon,
Sû′ng-ä ro′yonji′, Sû′ng-ä ro′yon.
Pu′i do′yonji′, Pu′i do′yon,
Pu′i do′yonji′, Pu′i do′yon,
Pu′i do′yonji′, Pu′i do′yon.

_Translation_

The cottonwoods are growing tall,
The cottonwoods are growing tall,
The cottonwoods are growing tall.
They are growing tall and verdant,
They are growing tall and verdant,
They are growing tall and verdant.

This song seems to refer to the return to spring. Throughout the arid region of the west the cottonwood skirting the borders of the streams is one of the most conspicuous features of the landscape. See Arapaho song 13.

PAIUTE GLOSSARY

_Agai′h-tĭka′ra_—“fish eaters;” the distinctive name of the Paiute
of Walker lake, Nevada.

_Bai′-yo_—it is broken.

_Ba′wă_—going around in a circle.

_Dĕna_—for _Tĭ′na_.

_Do_—black.

_Dombi′na_—for _Tĭ′mbi_ or _Tübi_.

_Do′roni_—rolling on the ground, wallowing.

_Do′yon_ or _Do′yonji_—it is growing tall.

_Ga′yon_ or _Ga′yoni_—slender, tall and slender.

_Gosi′pa_—the Milky Way, the road of the dead. See Paiute song 1.

_Hävi′gĭnû_—it lies there, it lies there asleep; _hävi′kwă_, sleep.

_Hogăpä′goni_—“rush-arrow people;” the Shoshoni name for the
Paiute; from _hogăp_, a small water reed; _pägă_, arrow, and
_ni_, the tribal suffix.

_Hutsi_—the sage-hen (_Centrocercus urophasianus_).

_Ĭbidsi′ĭ_—“our mother;” the mythic maternal ancestor of the Paiute.

+Jack Wilson+—see _Wovoka_.

_Ka_—the root of the verb _sit_; _yä′nakatü′_, I am sitting down.

_Kai-va_—mountain.

_Kosi_—for _Kosi′ba_.

_Kosi′ba_—dust.

_Kotso′-tĭka′ra_—“buffalo eaters;” the Paiute name for the Bannock.
Compare _Ko′tso-tĕ′ka_, a Comanche division.

_Kura′ngwa_—“very high peak;” applied to Mount Grant, the sacred
mountain of the Paiute, west of Hawthorne and near the
southwestern end of Walker lake, Nevada.

_Kwohi′tsauq_ or _Ќwijau′h_—“big rumbling belly,” one of the names
assumed by Wovoka the messiah. It was originally the name of
his paternal grandfather.

_Nänigü′kwa_—the Paiute name of the Ghost dance. The word signifies
the “dance in a circle;” _nüka_, a dance.

_Noyo′ä_—to come gliding or creeping; the verb is applied to the
movement of a snake or of an object which progresses without
the aid of feet.

_Noyo′wana_—for _Noyo′ä_.

_Nümä_—“people,” or “Indians,” the name used to designate
themselves by the Paiute, Shoshoni, and Comanche.

_Nümĭ′-naă′_—“our father;” the mythic ancestor of the Paiute.

_Nüvä_—for _Nüvä′bi_.

_Nüvä′bi_—snow.

_Nüvä′-ri′pă_—snowy earth, snow-covered earth (compound word); from
_nüvä′bi_, snow, and _ri′pă_ or _ti′pă_, earth.

_Pägü′nävä_—fog.

_Paiute_ or _Piu′te_—(_Pai-yu′t_) the name by which the _Nüma_ of
Nevada and the adjacent region are popularly and officially
known. It has been rendered as “true (_pai_) Ute” or “water
(_pä_) Ute.” They themselves pronounce the word in three
syllables, _Pai-u′-ti_.

+Pai-yu′chimŭ+—the Hopi name for the Paiute.

+Pai-yu′tsĭ+—the Navaho name for the Paiute.

+Palŭ+—the Washo name for the Paiute.

_Päsü′_—for _Päsü′bi_.

_Päsü′bi_—willow.

+Pavio′tso+—the proper tribal name of the Indians of Walker River
and Pyramid Lake reservations in Nevada, according to Powell,
who considers them distinct from the Paiute.

_Pu′i_—for _Pu′igai′-yu_.

_Pu′igai′-yu_—verdant, green (applied to growing plants).

_Ro′răni_—an unmeaning word used to fill out the measure of the
songs.

_Ro′yon_ or _Ro′yonji_—other forms of _Do′yon_.

+Snake Indians+—a name loosely applied to various northern bands
or tribes of Shoshonean stock, including Paiute, Bannock,
Shoshoni, and sometimes even the Comanche.

_Sowi′na_—ringing like a bell, roaring.

_Sû′ng-ä_—for _Sû′ng-äbi_.

_Sû′ng-äbi_—cottonwood.

_Taivo_—the Paiute, Shoshoni, and Comanche name for a white man.
See _Tä′vibo_.

_Tăkwû′kwij_—lightning.

_Tä′vibo_—“white man,” the father of Wovoka the messiah. The word
has a connection with _täbi_ or _tävi_, the sun; _tävä′năgwăt_,
the east or sunrise place, and _tai′-vo_, the Shoshoni and
Comanche name for a white man.

_Tĭ′mbi_ or _Tĭ′mbin_—a rock; another form is _tübi_.

_Tĭ′na_—antelope.

_Tûngwü′kwiji_—for _Tăkwû′kwij_.

_Wai′va_—the sand grass or wild millet of Nevada (_Oryzopsis
membranacea_). In composition the word becomes _wai_. See
Paiute song 4.

+Wa′siu+—the name by which the Washo call themselves.

+Wĭ′kiup+—the popular name of the Paiute dwelling, made in conical
form, about 8 or 10 feet high, and open at the top, of tulé
rushes woven over a framework of poles. The word is of
uncertain origin.

_Wĭ′noghän_—shaken by the wind, waving in the wind.

_Wo′voka_ or _Wü′voka_—“the cutter,” the proper name of the Paiute
messiah, known to the whites as Jack Wilson. A few years ago he
assumed also the name of _Kwohi′tsauq_, “big rumbling belly,”
from his paternal grandfather. See chapter +IX+ _ante_.

_Wûbi′doma_—whirlwind, hurricane. _Hi′gwă_, wind;
_pitä′nägwă-higwă′_, the south wind.

_Wûmbe′doma_—for _Wûbi′doma_.

_Wûmbĭ′ndomän_—for _Wûbi′doma_.

THE SIOUX

TRIBAL SYNONYMY

_Chahrarat_—Pawnee name (Grinnell).

_Dakota_, _Nakota_, or _Lakota_—proper tribal name, according
to dialect, “allies, friends;” sometimes also they speak of
themselves as _Oceti Sakowin_, the “seven council fires,” in
allusion to their seven great divisions.

_Itahatski_—Hidatsa name, “long arrows” (Matthews).

_K̔odalpä-K̔iñago_—Kiowa name, “necklace people,” perhaps a
misconception of neck-cutting people, i. e., beheaders.

_Maranshobishgo_—Cheyenne name, “cut-throats” (Long). The name is
plainly incorrect, as the Cheyenne language has no _r_.

_Nadowesi_ or _Nadowesiu_—“little snakes” or “little enemies,”
_Nadowe_, “snake” and figuratively “enemy,” being the common
Algonquian term for all tribes of alien lineage. The Ojibwa
and others designated the Iroquois, living east of them,
as _Nadowe_, while the Sioux, living to the west, were
distinguished as _Nadowesi_ or _Nadowesiu_, whence come
Nadouessioux and Sioux.

_Natnihina_ or _Natni_—Arapaho name; Hayden gives the form as
_Natenehina_, which he renders “cut-throats or beheaders,” but
it may be derived from _Nadowe_, as explained above.

_Niake′tsikûtk_—Kichai name.

_Pambizimina_—Shoshoni name, “beheaders.”

_Papitsinima_—Comanche name, “beheaders,” from _papitsi_,
signifying to behead, and _nĭma_ or _nüma_, people.

_Shahañ_—Osage, Kansa, Oto, etc, name (Dorsey).

_Sioux_—popular name, abbreviated from Nadouessioux, the French
form of their Ojibwa name.

_Tsaba′kosh_—Caddo name, “cut-throats.”

TRIBAL SIGN

A sweeping pass of the right hand in front of the neck, commonly rendered “cut-throats” or “beheaders,” but claimed by the Kiowa to refer to a kind of shell necklace formerly peculiar to the Sioux.

SKETCH OF THE TRIBE

The Sioux constitute the largest tribe in the United States, and are too well known to need an extended description here. Although now thought of chiefly as a prairie tribe, their emergence upon the plains is comparatively recent, and within the historic period their range extended as far eastward as central Wisconsin, from which, and most of Minnesota, they have been driven out by the westward advance of the Ojibwa. There is ground for believing that the true home of the whole Siouan stock is not in the west, or even in the central region, but along the south Atlantic slope. (See the author’s _Siouan Tribes of the East_.)

The Sioux language has three well-marked dialects—the eastern or Santee, the middle or Yankton (including the Asiniboin in the north), and the western or Teton. The tribe consists of seven great divisions, each of which again has or had subdivisions. Dorsey enumerates over one hundred in all. Each grand division had its own camping circle, and when two or more such divisions camped together they usually camped in concentric circles. (_Dorsey._) The seven great divisions are: 1. _Mde-wakañ-toñwañ_ (Medewacanton), “village of the Spirit lake;” 2. _Waqpekute_ (Wahpacoota), “leaf shooters;” 3. _Waqpetoñwañ_ (Wahpeton), “leaf village;” 4. _Sisitoñwañ_ (Sisseton), variously rendered “slimy village” or “swamp village;” 5. _Ihanktoñwañ_ (Yankton), “end village;” 6. _Ihanktoñwañna_ (Yanktonais), “upper end village;” 7. _Titoñwañ_ (Teton), “prairie village.”

The first four divisions collectively are known as Isañati or Santee Sioux. The name is supposed to be derived from _isañ_, the dialectic word for “knife.” They formerly held Mississippi, Minnesota, and upper Red rivers in Minnesota and were afterward gathered on reservations at Devils lake, North Dakota; Lake Traverse (Sisseton agency) and Flandreau, South Dakota; and Santee agency, Nebraska. Those at Lake Traverse and Flandreau have now taken allotments as citizens.

The Yankton and Yanktonais, together speaking the middle dialect, occupied chiefly the country of James river, east of the Missouri, in North Dakota and South Dakota and extending into Iowa. They are now on Yankton and Crow Creek reservations in South Dakota, and Fort Peck reservation, Montana.

The Teton constitute more than two-thirds of the whole Sioux tribe, and held nearly the whole country southwest of the Missouri from Cannonball river to the South Platte, extending westward beyond the Black hills. They are all now on reservations in South and North Dakota. They are again subdivided into seven principal divisions: 1. _Sichañgu_, “burnt thighs” (Brulés), now on Rosebud reservation; 2. _Ogalala_, referring to “scattering” of dust in the face (Clark), now on Pine Ridge reservation, under the celebrated chief Red Cloud (_Maqpe-Luta_); 3. _Hunkpapa_, “those who camp at the end (or opening) of the camping circle” (Clark), on Standing Rock reservation; 4. _Minikañzu_, “those who plant by the water,” on Cheyenne River reservation; 5. _Itazipko_, “without bows” (Sans Arcs), on Cheyenne River reservation; 6. _Sihasapa_, “black feet” (not to be confounded with the Blackfoot tribe), on Cheyenne River and Standing Rock reservations; 7. _Ohenoñpa_, “two kettles,” on Cheyenne River and Rosebud reservations. According to the official report for 1893, the Sioux within the United States number about 23,410, which, with 600 permanently settled in Manitoba, make the whole population about 24,000 souls.

The Sioux, under the name of Nadouessi, are mentioned by the Jesuit missionaries as early as 1632. They made their first treaties with our government in 1815. The most prominent events in their history since that date have been the treaty of Prairie du Chien in 1825, which defined their eastern boundary and stopped the westward advance of the Ojibwa; the Minnesota massacre of 1862, which resulted in the expulsion of the Sioux from Minnesota; the Sioux war of 1876–77, largely consequent on the unauthorized invasion of the Black hills by miners, and the chief incident of which was the defeat and massacre of an entire detachment under General Custer; the treaty by which the great reservation was broken up in 1889, and the outbreak of 1890, with the massacre of Wounded Knee.

By reason of their superior numbers the Sioux have always assumed, if not exercised, the lordship over all the neighboring tribes with the exception of the Ojibwa, who, having acquired firearms before the Sioux, were enabled to drive the latter from the headwaters of the Mississippi, and were steadily pressing them westward when stopped by the intervention of the United States government. The Sioux in turn drove the Cheyenne, Crow, Kiowa, and others before them and forced them into the mountains or down into the southern prairies. The eastern bands were sedentary and largely agricultural, but the Teton were solely and preeminently wandering buffalo hunters. All dwelt in _tipis_—the word is from the Sioux language—which were of bark in the timber country and of buffalo skins on the plains. In warlike character they are probably second only to the Cheyenne, and have an air of proud superiority rather unusual with Indians. Clark says of them, “In mental, moral, and physical qualities I consider the Sioux a little lower but still nearly equal to the Cheyenne, and the Teton are the superior branch of the family.” (_Indian Sign Language_, 345.) The eastern Sioux are now far advanced toward civilization through the efforts of teachers and missionaries for over a generation, and the same is true in a less degree of the Yankton, while the majority of the Teton are still nearly in their original condition.

I found the Sioux very difficult to approach on the subject of the Ghost dance. This was natural, in view of the trouble that had resulted to them in consequence of it. When I was first at Pine Ridge, the troops still camped there served as a reminder of the conflict, while in the little cemetery at the agency were the fresh graves of the slain soldiers, and only a few miles away was the Wounded Knee battlefield and the trench where the bodies of nearly three hundred of their people had been thrown. To my questions the answer almost invariably was, “The dance was our religion, but the government sent soldiers to kill us on account of it. We will not talk any more about it.” Another reason for their unwillingness was the fact that most of the interpreters were from the eastern or Santee portion of the tribe, and looked with contempt on the beliefs and customs of their more primitive western brethren, between whom and themselves there was in consequence but little friendly feeling. On one occasion, while endeavoring to break the ice with one of the initiates of the dance, I told him how willingly the Arapaho had given me information and even invited me to join in the dance. “Then,” said he, “don’t you find that the religion of the Ghost dance is better than the religion of the churches?” I could not well say yes, and hesitated a moment to frame an answer. He noticed it at once and said very deliberately, “Well, then, if you have not learned that you have not learned anything about it,” and refused to continue the conversation.

The Sioux ghost songs are all in the dialect of the Teton, who took the most active interest in the dance, which was hardly known among the bands east of the Missouri. The vocalic character of the language, and the frequent liquid _l_ of this dialect, renders these songs peculiarly musical, while for beauty of idea and expression they are second only to those of the Arapaho.

SONGS OF THE SIOUX

1. +A′te he′ye e′yayo+

_Opening song_

A′te he′ye e′yayo!
A′te he′ye e′yayo!
A′te he′ye lo,
A′te he′ye lo.
Nitu′ñkañshi′la wa′ñyegala′ke—kta′ e′yayo′!
Nitu′ñkañshi′la wa′ñyegala′ke—kta′ e′yayo′!
A′te he′ye lo,
A′te he′ye lo.
Ni′takuye wañye′găla′ke—kta e′yayo′!
Ni′takuye wañye′găla′ke—kta e′yayo′!
A′te he′ye lo,
A′te he′ye lo.

_Translation_

The father says so—_E′yayo!_
The father says so—_E′yayo!_
The father says so,
The father says so.
You shall see your grandfather—_E′yayo′!_
You shall see your grandfather—_E′yayo′!_
The father says so,
The father says so.
You shall see your kindred—_E′yayo′!_
You shall see your kindred—_E′yayo′!_
The father says so,
The father says so.

This is the opening song of the dance. While singing it, all the dancers stand motionless with hands stretched out toward the west, the country of the messiah and the quarter whence the new spirit world is to come. When it is ended, all cry together, after which they join hands and begin to circle around to the left. “Grandfather,” as well as “father,” is a reverential term applied to the messiah.

2. +Mi′chĭ′nkshi nañpe+

Michĭ′nkshi nañpe ma′yuzaye,
Michĭ′nkshi nañpe ma′yuzaye,
A′te he′ye lo,
A′te he′ye lo.
Ini′chaghe-kte,
Ini′chaghe-kte,
A′te he′ye lo,
A′te he′ye lo.
Chăno′ñpa wa′ñ chi′cha-u′pi,

Chăno′ñpa wa′ñ chi′cha-u′pi,
A′te he′ye lo′,
A′te he′he lo′.
Cha′-yani′pi-kta′,
Cha′-yani′pi-kta′,
A′te he′ye lo′,
A′te he′ye lo′.

_Translation_

My son, let me grasp your hand,
My son, let me grasp your hand,
Says the father,
Says the father.
You shall live,
You shall live,
Says the father,
Says the father.
I bring you a pipe,
I bring you a pipe,
Says the father,
Says the father.
By means of it you shall live,
By means of it you shall live,
Says the father,
Says the father.

This song refers to the sacred pipe which, according to the Sioux tradition, was brought to them by a mysterious young woman from the spirit world. The story, as outlined by Captain J. M. Lee, is as follows: In the old times the Sioux were always at war, not only with other tribes, but also among themselves. On one occasion two young men were out hunting when they saw a young woman approaching them with folded arms. Seeing that she was not of their own tribe, one proposed to the other that they kill her, but he refused and urged that they wait until they learned what she wanted. The first speaker, however, was about to kill her as she drew near, when she suddenly stooped down and took from around her ankle something resembling an anklet, which she waved about her head. The motion was so rapid that it seemed as though a cloud encircled her for a few moments, when she ceased, and the snake which she had taken from off her ankle glided away through the grass. But the young warrior who had thought to kill her had disappeared, swept from the face of the earth.

Turning now to his companion, she said, “To you I come as a friend and helper. Your people have been killing each other. I bring you a pipe, which is a token of peace,” and she held out a pipe as she spoke. “When you smoke it your thoughts will be of peace, and no murderer (i. e., no one who kills a member of his own tribe) must be allowed to smoke it.” She returned with him to his village, where the women prepared for her reception a large tipi, to which the chiefs of the tribe came to listen to her instructions. She taught them to be at peace with one another, if they would be happy, and when they listened to her words and accepted her teachings, she gave them the sacred medicine pipe to smoke thenceforth in their councils as a perpetual reminder of the peace covenant of the Lakota. Her mission now ended, she said she must leave them, and although they begged her earnestly to stay with them, she could not tarry longer, but disappeared as suddenly and mysteriously as she had come.

A variant of this legend is given by Colonel Mallery in his paper in the Tenth Annual Report of the Bureau of Ethnology, where it is illustrated by a colored plate from a picture by the Indian story teller. According to this version, the pipe maiden was the mysterious white Buffalo Cow, and brought, with the pipe, a package of four grains of maize of different colors. This corn sprang from the milk which dropped from her udder, and was thus, with the flesh of the buffalo itself, appointed from the beginning to be the food of all the red tribes. The seeming snakes about her waist and ankles were really blades of grass (corn?). She taught the people to call her “grandmother,” a reverential title among Indians, and after leading them to her relatives, the buffalo, she faded from their sight as they stood gazing at her.

The pipe holds an important part in the mythology and ritual of almost all our tribes, east and west, and no great ceremony is complete and no treaty was ever ratified without it. It is generally symbolic of peace and truth. As a peace emblem, it was formerly carried by every bearer of a friendly message from one tribe to another and was smoked in solemn ratification of treaties, the act of smoking being itself in the nature of an oath. Among the prairie tribes an individual accused of crime is offered the sacred pipe, and if he accepts it and smokes he is declared innocent, as no Indian would dare to smoke it if guilty. The ordinary ceremonial pipe of the prairie tribes is made of the red stone, known as catlinite, from the famous pipestone quarry in Minnesota in the old country of the Sioux. The peace pipe of the Cherokee was made of a white stone, somewhat resembling talc, from a quarry near Knoxville, Tennessee. It is said to have had seven stem holes, emblematic of the seven clans of the Cherokee, and was smoked by seven counselors at the same time. In every case the tribe has a legend to account for the origin of the pipe. A flat pipe is the tribal “medicine” of the Arapaho, and is still preserved with the northern band in Wyoming. (See Arapaho songs 1 and 2.) Besides the stone pipe, there are also in use pipes of clay or bone, as well as cigarettes, but as a rule no ceremonial character attaches to these. In ceremonial smoking the pipe is passed around the circle of councilors, each of whom takes only a few whiffs and then hands it to his neighbor. Each one as he receives the pipe offers it first to the sun, holding the bowl up toward the sky and saying, “Grandfather, smoke;” then to the earth, the fire, and perhaps also to each of the four cardinal points and to one or another of their mythologic heroes. Among the Kiowa I have seen a man hold up the pipe to the sky, saying, “Smoke, Sinti” (Sinti being their great mythologic trickster), and then in the same way, “Smoke, Jesus.”

In the Ghost dance at Rosebud and Pine Ridge, as usually performed, a young woman stood in the center of the circle holding out a pipe toward the messiah in the west, and remained thus throughout the dance. Another young woman usually stood beside her holding out a _bäqati_ wheel (see Arapaho song 49) in the same way. This feature of the dance is said to have been introduced by Short Bull.

3. +He tuwe′cha he+

He tuwe′cha he u echa′ni hwo?
He tuwe′cha he u echa′ni hwo?
Huñku oki′le chaya he u hwo?
Huñku oki′le chaya he u hwo?
A′te-ye he′ye lo,
A′te-ye he′ye lo.

_Translation_

Who think you comes there?
Who think you comes there?
Is it someone looking for his mother?
Is it someone looking for his mother?
Says the father,
Says the father.

In this the singer tells how he was greeted by his former friend upon entering the spirit world, to which he had gone in search of his mother.

4. +Wana′yañ ma′niye+

Wana′yañ ma′niye,
Wana′yañ ma′niye.
Tata′ñka wañ ma′niye,
Tata′ñka wañ ma′niye,
A′te he′ye lo,
A′te he′ye lo.

_Translation_

Now he is walking,
Now he is walking.
There is a buffalo bull walking,
There is a buffalo bull walking,
Says the father,
Says the father.

The maker of this song, in her vision of the spirit world, evidently saw a herd of buffalo, with a bull walking about near them. The form of the verb shows that a woman is supposed to be talking.

5. +Lechel miyo′qañ-kte+

Lechel miyo′qañ-kte lo—Yo′yoyo′!
Lechel miyo′qañ-kte lo—Yo′yoyo′!
Taku maka′ a-icha′gha hena mita′wa-ye lo—Yo′yoyo′!
Taku maka′ a-icha′gha hena mita′wa-ye lo—Yo′yoyo′!
A′te he′ye lo—Yo′yoyo′!
A′te he′ye lo—Yo′yoyo′!
E′ya Yo′yoyo′!
E′ya Yo′yoyo′!

_Translation_

This is to be my work—_Yo′yoyo′!_
This is to be my work—_Yo′yoyo′!_
All that grows upon the earth is mine—_Yo′yoyo′!_
All that grows upon the earth is mine—_Yo′yoyo′!_
Says the father—_Yo′yoyo′!_
Says the father—_Yo′yoyo′!
E′ya Yo′yoyo′!
E′ya Yo′yoyo′!_

6. +Michinkshi′yi tewa′qila che+

Michinkshi′yi tewa′qila che—Ye′ye′!
Michinkshi′yi tewa′qila che—Ye′ye′!
Oya′te-ye i′nichagha′pi-kta che—Ye′ye′!
Oya′te-ye i′nichagha′pi-kta che—Ye′ye′!
A′teye he′ye lo,
A′teye he′ye lo.
Haye′ye′ E′yayo′yo′!
Haye′ye′ E′yayo′yo′!

_Translation_

I love my children—_Ye′ye′!_
I love my children—_Ye′ye′!_
You shall grow to be a nation—_Ye′ye′!_
You shall grow to be a nation—_Ye′ye′!_
Says the father, says the father.
_Haye′ye′ E′yayo′yo′! Haye′ye′ E′yayo′yo′!_

7. +Mila kiñ hiyu′michi′chiyana+

Mila kiñ hiyu′michi′chiyana,
Mila kiñ hiyu′michi′chiyana.
Wa′waka′bla-kte—Ye′ye′!
Wa′waka′bla-kte—Ye′ye′!
Oñchi he′ye lo—Yo′yo′!
Oñchi he′ye lo—Yo′yo′!
Puye chiñyi wa′sna wakaghiñyiñ-kte,
Puye chiñyi wa′sna wakaghiñyiñ-kte,
Oñchi heye lo—Yo′yo!
Oñchi heye lo—Yo′yo!

_Translation_

Give me my knife,
Give me my knife,
I shall hang up the meat to dry—_Ye′ye′!_
I shall hang up the meat to dry—_Ye′ye′!_
Says grandmother—_Yo′yo′!_
Says grandmother—_Yo′yo′!_
When it is dry I shall make pemmican,
When it is dry I shall make pemmican,
Says grandmother—_Yo′yo!_
Says grandmother—_Yo′yo!_

This song brings up a vivid picture of the old Indian life. In her trance vision the old grandmother whose experience it relates came upon her friends in the spirit world just as all the women of the camp were engaged in cutting up the meat for drying after a successful buffalo hunt. In her joy she calls for her knife to assist in the work, and says that as soon as the meat is dry she will make some pemmican.