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

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

Chapter 16: NOTES.
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About This Book

A manual and assemblage of field texts and commentary that demonstrates methods for recording indigenous languages, presenting interlinear transcriptions, phonetic notations, literal translations, grammatical glosses, and editorial notes. It reproduces mythic narratives and ritual descriptions in original orthography alongside English renderings, explains abbreviation and notation conventions, and discusses practical techniques used by collectors. Examples illustrate challenges of sound representation, sentence segmentation, and cultural context for interpretive decisions. The volume serves as both a practical guide to linguistic transcription and a repository of texts for comparative analysis.

Uŋkaŋ haŋḣaŋna hehaŋ śuŋka tokeća waŋ en hi, ḳa okiya ya.
And morning then dog another a there came, and to-talk-with went.
Tuka pamahdedaŋ ite mahen inina yaŋka. Uŋkaŋ taku ićante niśića
But head-down face within silent was. And what of-heart you-bad
heciŋhaŋ omakiyaka wo, eya. Uŋkaŋ, Inina yaŋka wo, wakaŋka 3
if me-tell, he-said. And, still be-you, old-woman
waŋ teḣiya omakiḣaŋ do, eya, keyapi. Uŋkaŋ, Tokeŋ nićiḣaŋ he, eya.
a hardly me-dealt-with, he-said, they say. And, How to-thee-did-she, he-said.
Uŋkaŋ, Waḳin waŋ taŋka hnaka e waŋmdake ć̣a heoŋ otpa awape:
And, Pack a large she-laid-away I-saw and therefore to-go-for I waited:
k̇a waŋna haŋ tehaŋ k̇ehan, iśtiŋbe seća e en mde ć̣a pa timaheŋ 6
and now night far then, she-asleep probably there I went and head house-in
yewaya, uŋkaŋ kiktahaŋ waŋke śta hećamoŋ: k̇a, Śi, de tukten
I-poked, and awake lay although this-I-did: and, shoo, this where
yau he, eye, ć̣a itohna amape, ć̣a dećen iyemayaŋ ce, eye ć̣a kipazo.
you-come, she-
said,
and face-on smote-
me,
and thus she-me-left he-said and showed-
him.
Uŋkaŋ, Huŋhuŋhe! teḣiya ećanićoŋ do, ihomeća waḳiŋ kiŋ uŋtapi 9
And, Alas! alas! hardly she-did-to-you, therefore pack the we-eat
kta ce, eye ć̣a, Mnićiya wo, eya, keyapi. Ito, Minibozaŋna kićo wo,
will, he-said and, Assemble, he-said, they say. Now, Water-mist call,
ka, Yaksa taŋiŋ śni kico wo, Tahu waśaka kico wo, k̇a, Taisaŋpena
and Bite off not manifest call, Neck strong invite, and, His-knife-sharp
kico wo, eya, keyapi. Uŋkaŋ owasiŋ wićakićo: ḳa waŋna owasiŋ en 12
call, he-said, they-say. And all them-he-called: and now all there
hipi hehaŋ heya, keyapi: Ihopo, wakaŋka de teḣiya ećakićoŋ će;
came then this-he-said, they-say: Come-on, old-woman this hardly dealt-with;
miniheić̣iyapo, haŋyetu hepiya waćonića wakiŋ waŋ teḣiŋda ḳa on
bestir-yourselves, night during dried-meat pack a she-forbid and for
teḣiya ećakićoŋ tuka, ehaeś untapi kta će, eya, keyapi. 15
hardly dealt-with-him but, indeed we eat will he-said, they say.
Uŋkaŋ Minibozaŋna ećiyapi ḳoŋ he waŋna maġaźukiye ć̣a, aŋpetu
Then Water-mist called the that now rain-made, and, day
oṡaŋ maġaźu ećen otpaza; ḳa wakeya owasiŋ nina spaya, wihutipaspe
all-through rained until dark; and tent all very wet, tent-pin
olidoka owasiŋ taŋyaŋ ḣpan. Uŋkaŋ hehaŋ Yaksa taŋiŋ śni wihuti- 18
holes all well soaked. And then Bite-off-manifest-not tent-fast-
paspe kiŋ owasiŋ yakse, tuka taŋiŋ śni yaŋ yakse nakaeś wakaŋka
enings the all bit-off, but slyly bit-off so that old-woman
kiŋ sdonkiye śni. Uŋkaŋ Tahuwaśaka he waḳiŋ ḳoŋ yape ć̣a maniŋ-
the knew not. And Neck-strong he pack the seized, and away
kiya yapa iyeya, ḳa tehaŋ eḣpeya. Hećen Taisaŋpena waḳiŋ ḳoŋ 21
off holding-in-
mouth-carried,
and far threw-it. So His-knife-
sharp
pack the
ćokaya kiyaksa-iyeya. Hećeŋ waḳiŋ ḳoŋ haŋyetu hepiyana temya-
in-middle tore-it-open. Hence pack the night during they-ate-
iyeyapi, keyapi.
all-up, they say.
Hećen tuwe wamanoŋ keś, saŋpa iwaḣaŋić̣ida wamanoŋ waŋ hduze, 24
So that who steals although, more haughty thief a marries,
eyapi eće; de huŋkakaŋpi do.
they-say always; this they-fable.

NOTES.

588, 24. This word "hduze" means to take or hold one's own; and is most commonly applied to a man's taking a wife, or a woman a husband. Here it may mean either that one who starts in a wicked course consorts with others "more wicked than himself," or that he himself grows in the bad and takes hold of the greater forms of evil—marries himself to the wicked one.

It will be noted from this specimen of Dakota that there are some particles in the language which cannot be represented in a translation. The "do" used at the end of phrases or sentences is only for emphasis and to round up a period. It belongs mainly to the language of young men. "Wo" and "po" are the signs of the imperative.

TRANSLATION.

There was a dog; and there was an old woman who had a pack of dried meat laid away. This the dog knew; and, when he supposed the old woman was asleep, he went there at night. But the old woman was aware of his coming and so kept watch, and, as the dog thrust his head under the tent, she struck him across the face and made a great gash, which swelled greatly.

The next morning a companion dog came and attempted to talk with him. But the dog was sullen and silent. The visitor said: "Tell me what makes you so heart-sick." To which he replied: "Be still, an old woman has treated me badly." "What did she do to you?" He answered: "An old woman had a pack of dried meat; this I saw and went for it; and when it was now far in the night, and I supposed she was asleep, I went there and poked my head under the tent. But she was lying awake and cried out: 'Shoo! what are you doing here?' and struck me on the head and wounded me as you see."

Whereupon the other dog said: "Alas! Alas! she has treated you badly, verily we will eat up her pack of meat. Call an assembly: call Water-mist (i.e., rain); call Bite-off-silently; call Strong-neck; call Sharp-knife." So he invited them all. And when they had all arrived, he said: "Come on! an old woman has treated this friend badly; bestir yourselves; before the night is past, the pack of dried meat which she prizes so much, and on account of which she has thus dealt with our friend, that we will eat all up".

Then the one who is called Rain-mist caused it to rain, and it rained all the day through until dark; and the tent was all drenched, and the holes of the tent-pins were thoroughly softened. Then Bite-off-silently bit off all the lower tent-fastenings, but he did it so quietly that the old woman knew nothing of it. Then Strong-neck came and seized the pack with his mouth, and carried it far away. Whereupon Sharp-knife came and ripped the pack through the middle; and so, while it was yet night, they ate up the old woman's pack of dried meat.

Moral.—A common thief becomes worse and worse by attaching himself to more daring companions. This is the myth.

INDEX.

Conjurers' practice 583

Dog's revenge, a Dakota fable 587

Omaha myth 581

Revenge, A dog's; a Dakota fable 587

Sweat lodges 586