This is the closing song of the dance since the return of the great delegation of southern Arapaho and Cheyenne who visited the messiah in August, 1891. Before that time the closing song had been number 52, beginning Ni′nini′tubi′na hu′hu′. The literal rendering of the second part is “stop five times,” the meaning and practice being that they must make five circuits singing this song and then stop. As already stated, in accordance with the instructions of the messiah, the Ghost dance is now held (theoretically) at intervals of six weeks and continues for four consecutive nights, closing about midnight, excepting on the last night, when the believers dance until daylight. As daylight begins to appear in the east, they sing the song to the morning star, as just given (number 72), and then, after a short rest, the leaders start this, the closing song, which is sung while the dancers make five circuits, resting a few moments between circuits. Then they unclasp hands, wave their blankets in the air to fan away all evil influences, and go down to the river to bathe, the men in one place and the women in another. After bathing, they resume their clothing and disperse to their various camps, and the Ghost dance is over.
ARAPAHO GLOSSARY
In this and the other glossaries here given it is intended only to give a concise definition of the meaning of each word without going into details of grammar or etymology. The Ghost dance was studied for its mythology, psychology, ritual, and history, and language in this connection was only the means to an end, as it was impossible in a few months of time to devote close attention to the numerous languages spoken by the tribes represented in the dance.
The Arapaho language, as will be seen from the specimens given, is eminently vocalic, almost every syllable ending in a vowel, and there being almost no double consonant sounds. Like the Cheyenne language, it lacks l and r. The most prominent vowel sounds are a, ä, and i, and in some instances there are combinations of several vowel sounds without any intervening consonant. The soft th sound is also prominent. The g and d frequently approximate to k and t, respectively, and b in the standard dialect becomes v among the northern Arapaho. The only sound of the language (excepting the medial k and t) not found in English is the gutteral q, and the language is entirely devoid of the hissing effect of Cheyenne or the choking sounds of Kiowa.
In the songs it is common to prefix a, and to add i, hi, hu, huhu, etc, to the ends of words in order to fill out the meter. In a few cases changes are made in the body of the word for the same purpose. In the glossary these unmeaning syllables are not given where they occur at the end of words. Words beginning with a vowel sound may sometimes be written as beginning with the breathing h, and s is sometimes pronounced sh.
Aä′ninĕ′na—the name by which the Arapaho Grosventres of the Prairie, one of the five principal divisions of the Arapaho, call themselves. It is said to signify “white clay men,” from aäti, “white clay,” and hinĕ′na, “men.” They are called Hitu′nĕna, or “beggars,” by the rest of the tribe, and are commonly known to the whites under the French name of Grosventres, “big bellies.”
Aanû′hawa—another name for the Ha′nahawunĕ′na division of the Arapaho. The meaning of the word is unknown.
Abää′thina′hu—for Bääthi′na.
A′baha′—for Ba′haa′.
Äbäna′änahu′u′—for Bänaä′na.
Abä′nihi—for Bä′ni.
Abä′qati—for Bä′qăti.
Ächiqa′hăwa—I am looking at him. Also Nina′hawa, I look at him. Nă′hănĭ, Here! Look! nahata, look at it (imperative singular); ina′habi′ä, look on us. Compare Hätina′hawa′bä.
Ächĭshinĭ′qahi′na—he was taking me around.
A′gană′—bed-covers of buffalo skin; singular, a′gă′.
Aha′känĕ′na—“crazy men,” one of the degrees of the Arapaho military organization. The word is derived from aha′ka, crazy, and hinĕna, men. The “fire moth,” which flies around and into the fire, is called aha′kăa′, or “crazy,” and the Aha′känĕna are supposed to imitate the action of this moth in the fire dance. See Arapaho song 43 and Cheyenne song 10.
Aha′känithi′ĭ—they are crazy. In the Indian idea “foolish” and “crazy” are generally synonymous. Compare Aha′känen′a and Ahaka′wŭ.
Ahaka′wŭ—the crazy dance. It is called Psam by the Cheyenne, from psa, crazy. See Arapaho song 43 and Cheyenne song 10.
Ahe′eye′!—an unmeaning exclamation used in the songs.
A′hene′heni′ăă!—an unmeaning exclamation used in the songs.
A′hesûna′nini—for Hesŭna′nĭn.
A′heye′ne′hene′!—an unmeaning exclamation used in the songs.
Ahe′yuhe′yu!—an unmeaning exclamation used in the songs.
Ahu′—for Ho.
Ahu′hu—for Ho.
Ahu′nä—there it is; there he is.
Ahu′nawu′hu—for Hĭnăw′, paint. Compare Hĭna′wûn.
Ahu′yu—thus; in this way.
Änani′nibinä′si—for Nani′nibinä′sĭ.
Anä′nisa′na—for Näni′sanăû.
Ana′wati′n-hati—“playing wheel” (hati, wheel); a netted gaming wheel. See Arapaho song 50.
Anĕä′thibiwă′hana—for Nĕü′thibiwa′na.
Ane′na—for Ne′na.
Ani′anethahi′nani′na—for Ni′anĕ′hahi′nani′na.
Aniäsa′kua′na—for Ni′äsa′kua′na.
Ani′ätähĭ′näna—for Hänä′tähĭnä′na.
A′niesa′na—for Niesa′na.
Anihä′ya—the yellow (paint).
Ä′nii′nahu′gahu′nahu—for Häni′inĭahu′na.
Ani′niha′niahu′na—for Niniha′niahu′na.
Ani′qa—for Ni′qa.
Ani′qu—for Ni′qa.
Ani′qana′ga—for Ni′qana′ga.
A′nisûna′ahu—for Nisû′na.
Aqa′thinĕ′na—“pleasant men,” from aqa′thi, “pleasant,” and hinĕ′na, “men.” One of the five bands of the southern Arapaho.
Ärä′păho—the popular name for the Arapaho tribe. The derivation is uncertain, but it may be, as Dunbar suggests, from the Pawnee verb tirapihu or larapihu, “he buys or trades,” in allusion to the Arapaho having formerly been the trading medium between the Pawnee, Osage, and others in the north, and the Kiowa, Comanche, and others to the southwest (Grinnell). It is worthy of note that old frontiersmen pronounce the name Aräpihu. It is not the name by which they are called by the Cheyenne, Sioux, Shoshoni, Kiowa, Comanche, Apache, Caddo, or Wichita.
Äräpa′kata—the Crow name for the Arapaho, evidently another form of the word Arapaho.
Atănätähĭnä′na—I wish to win or beat.
Atani′tanu′newa—I use it. Ati′tănu′wă, use it! (imperative singular).
Äta′-usä′bä—stop so many times (plural imperative). The verb applies only to walking, etc; the generic imperative for stopping or quitting is nä′hinä′ni, q. v.; Hithĕta′-usä, stop! (singular imperative).
Ate′be—for Tĕ′bĕ.
Ate′betana′-ise′ti—for Tĕ′bĕ‛tana′-isĕt.
Ätĭ′‛chäbi′näsä′nă—let us go out gambling.
Äti′chanĭ′na—your pipes. Hicha, a pipe; hiti′cha, this pipe; sĕ′icha, the sacred “flat pipe.” See Arapaho song 2.
Atini′ehini′na—for Thĕni′ehi′nina.
Atsi′na—the Blackfoot name for the Aä′ninĕna or Arapaho Grosventres. The word signifies “gut people.”
Awawa—for Wa′wa.
Awatänani—for Watäna′ni.
Awu′năni′ä—another form of ne′chawu′nani—take pity on us.
Ba(-hu)—a road or trail.
Ba′achinĕ′na—Another name for the Nakasinĕ′na (q. v.) or northern Arapaho. The word may mean “red willow (i. e., kinikinik) men,” or “blood-pudding men,” the latter etymology being derived from bä, blood, and chĭni′niki, to put liquid into a bladder.
Bääku′ni—“Red Feather,” the Arapaho name of Paul Boynton, a Carlisle student, and formerly interpreter at Cheyenne and Arapaho agency.
Baa′-ni′bina—“thunder-berries,” from băa′, thunder, and ni′bin, berry; a wild fruit, perhaps the black haw. See Arapaho song 51.
Bääthi′na—cedar tree. See Arapaho song 31.
Bad Pipes—one of the three bands of the northern Arapaho. Their present chief is Sharp Nose.
Băĕ′na—turtle. See Arapaho song 25.
Ba′haa′, or Băa′—the Thunder. See Arapaho song 14.
Bähibiwă′hĭna—on their account I am made to cry (immediate present). Bäniwa′nă or nibiwa′na, I am crying; hä′nibiwăhĭna, on its account I am made to cry, for its sake I am crying; nähibiwa′huna′na, then I wept; nähibiwa′huna, then I began to cry or lament; nĕä thibiwa′na, the place where crying begins.
Bä′hinänina′tä—everything.
Bahwetegow-eninneway—the Ojibwa name for the Aä′ninĕna or Arapaho Grosventres (Tanner). It signifies “men, or people of the falls,” from bawitig, “falls,” and ininiwŭg, “men, or people.” They are so called on account of their former residence at the rapids of the Saskatchewan.
Bänaä′na—the thunderbirds; singular Ba′haa′, or Ba′awa.
Bä′ni—my (male) comrade. Vocative. Used by a boy or young man speaking to his comrade or partner of the same sex. The corresponding female term is hisä.
Bä′qati—“great wheel,” from —— great, and hati′, a gaming wheel, a wagon. An ordinary wheel is called ni′nae′gûti, “turner.” See Arapaho song 49.
Bä′qătibä—with the bä′qăti, q. v.
Bäsawunĕ′na—one of the five divisions of the Arapaho, and formerly a distinct tribe. The name is variously rendered “wood lodge men” or “big lodge men,” or people, the terminal part being derived from hinĕ′na “men.”
Bäta′hina′ni—he makes me dance. (In the songs when, where, etc., are sometimes understood with verbs). Bäta′t, a dance; nibä′tana, I dance; nitabä′tani, we are dancing; bätäna′ni, when we dance; Thi′gûnăwa′t, the Ghost dance. Compare also Hena′gana′wanĕn.
Bätäna′ni—when we dance. Compare Bäta′hina′ni.
Bătĭ′qtawa—the throwing-stick used in the bătĭ′qtûba game. See Arapaho song 68.
Bătĭ′qtûba—the game of the “throwing-stick” or “snow-snake” among the prairie tribes. See Arapaho song 68.
Bena—for Băĕ′na.
Bĕni′nĕna—“warriors,” the military organization of the Arapaho. See Arapaho song 43.
Bĕni′nina—he gave it to me. Bĕni′na, I gave it to him; bĕ′ninĕ′thĭn, I gave it to you; niibi′nu, I gave it to them; häsa-bini′na, he has given it to us; tabini′na, he (she) gave it to me; da′chi′bini′na, he will give me a hawk-feather.
Bĕtidĕĕ—the Kiowa Apache name for the Arapaho.
Beyi—a (white) shell.
Bi′ga—night.
Bi′gushish—the moon, literally “night sun,” from bi′ga, night, and hishi′sh, sun, or celestial luminary. The sun is distinguished as hishi-nishi′sh, or “day sun,” from hishĭ, day, and hishi′sh. In many Indian languages the sun and moon have but one name, with an adjective prefix or suffix to distinguish between day and night. See Arapaho song 66. The morning star is called naga′q, “the cross;” the milky way is hi′thina′na-ba, “the buffalo road,” or thi′gûni-ba, “the spirit or ghost road;” the pleiades are bä′nakŭth, “the group (sitting).”
Biqăna′kaye′na—I am crying on account of thirst. Naka′yena, I am thirsty.
Bishqa′wa—coming into sight, approaching from a distance. (Third person, singular.)
Bitaa′wu—the earth.
Bitaha′wŭ—the dance of the Bita′hinĕna. See Arapaho song 43.
Bita′hinĕna—“spear men;” one of the degrees of the Arapaho military organization. The name comes from the Cheyenne word for spear, bitahä′na; the Arapaho word for spear is qawă′. See Arapaho song 43.
Bi′täye—captor, seizer; the name by which the Arapaho Hänä′chäthi′ăk, “Sitting Bull,” was called when a boy.
Chăna′ha′t—where there is none. Iyahu′h, it is all gone.
Chäniĭ′nagu′nĭt—he wears them, he is wearing them.
Cha′qtha (singular, Chaq)—“enemies,” the Arapaho name for the Comanche.
Chä′säq—another, another of them; from chä′saiy’, one. See Yathûn.
Chĕbi′nk—greasy, something greasy; figuratively used for pemmican. See Arapaho song 46.
Chi′bät—a sweat-house.
Chĭ′chita′nĕ—literally, a target, a mark to shoot at. A boy’s game. See Arapaho song 4.
Chĭnachi′chibä′iha—venerable, (memorable or ancient) priests of the Chĭ′nachichi′bät, or sacred sweat-lodge, from chĭnachichi′bät, the sacred sweat-lodge, and bäiä, old man. See Arapaho song 43.
Chĭ′nachichi′bät—the sacred large sweat-house; from chi′bät, sweat-house. See Arapaho song 43.
Chĭnăchi′chibä′tĭna—immortal, venerable, or never-to-be-forgotten priests of the sweat-house; from chi′bät, sweat-house. See Arapaho song 43.
Chĭ′nachinĕ′na—water-pouring men; the highest degree of the Arapaho military organization. See Arapaho song 43.
Dă′chäbi′hati′taniĭ′—where there is gambling; where they are gambling. In the Arapaho language there is no generic term for playing for amusement only. Chäbi′hĭnä′na, I am gambling; hänĭ′chäbihĭnäna, I am gambling with it; di′chäbihäti′tani′ĭ, while or when they are gambling with it.
Da‛chä′-ihi′na—in order to please me.
Da‛chi′binina—he will give me a (chicken-) hawk feather. Compare Bĕni′nina.
‛chinathi′na—he having come for me (participle). Nichĭnû′ti′ha, I come for him.
Da′naa′bäna′wa—I moved it (“when” is sometimes understood).
Dä′nasaku′tawa—I am standing upon it.
Dăna′tinĕnawa′ŭ—because I longed, or wished, to see him; da in composition gives the idea of “because.”
De′tawuni′na—he told me. Compare Häthi′na.
Di′chäbihäti′tani′ĭ—while or when, they are gambling with it. Compare Dă′chäbi′hati′taniĭ.
Di′chin—because. Haka is also sometimes used.
Diinĕ′tita′niĕg—living people; human existence.
Dog soldier—a popular but incorrect name given by the whites to the military organizations of the prairie tribes. See Arapaho song 43.
E′eye′!—an unmeaning exclamation used in the songs.
Ehe′eye′!—ibid.
E′hihänakuwu′hunĭt—he turned into a moose. Naku′wu, moose; iwă′qu, elk.
Ehihä′sina′kawu′hunĭt—for E′hihänakuwu′hunĭt.
Ehihä′sĭniĕhi′nĭt—he is beginning to be a bird, he is turning into a bird; ni′ĕhi, a bird.
E′yahe′eye′!—an unmeaning exclamation used in the songs.
Eye′ae′yuhe′yu!—ibid.
E′yehe′!—ibid.
Forks-of-the-river Men—the principal of the three bands of the northern Arapaho. Their present chief is Black Coal.
Gaahi′na—another form of Ga′ahinĕ′na.
Ga′ahinĕ′na—“coyote men,” from ga′a, coyote, and hinĕ′na, men; singular, ga′ahinĕ′n. The camp guards or pickets of the Arapaho. See Arapaho song 41.
Ga′awă′, or ga′awăha—a ball, used in the woman’s game of gû‛ga′hawa′t or shinny. See Arapaho song 7.
Gaăwa′tina—canned goods, canned fruits.
Ga′năni′na—he wiped me off, he cleaned me. Ganĕ′naa, I wipe him off.
Ga′qaä—the “button” or small object hidden by the players in the ga′qutit game. See Arapaho song 69.
Ga′qutina′ni—when I play ga′qutit. See Arapaho song 69.
Ga′qutit—the “hunt the button” game of the western tribes. See Arapaho song 69.
Gasi′tu—carrion.
Ga′wunĕ′häna—another form of Gawunĕ′na.
Gawunĕ′na—one of the five bands of the southern Arapaho. The name is the same applied by the Arapaho to the Blackfeet, from whom this band is said to be derived. It is also the Arapaho name for the Blackfoot band of Sioux. The name is of foreign origin and can not be explained by the Arapaho. The Blackfeet are sometimes also called by them Watä′nitä′si, “black feet.”
Greasy Faces—one of the three bands of the northern Arapaho. Their present chief is Spotted Horse.
Grosventres (of the Prairie)—the name by which the Aä′ninĕ′na (Arapaho division) are commonly known to the whites.
The correct French form is Gros Ventres des Prairies, “Big Bellies of the Prairie,” to distinguish them from the Minitari′, or Hidatsa, who were called Gros Ventres du Missouri. The term Gros Ventres, as applied to this division of the Arapaho, is derived from a misconception of the Indian gesture sign for the tribe, which really denotes “belly people,” i. e. “spongers” or “beggars.”Gû‛gă′hawa′t—the woman’s game of shinny. See Arapaho song 7.
Gun—but.
Gushi′nä—throw it! (imperative singular). Asegŭ′, I throw it; chegŭ′, throw it here!
Ha′ănake′ĭ—rock, the rock.
Ha′anûnä—forcibly, violently.
Habätä′nani′hi—for Bätäna′ni.
Ha′dă′wuha′na—we have made them desolate; we have deprived them of all happiness.
Hageni′stit—he is making it across the water. Compare Hani′stit.
Ha′hat—the cottonwood tree (Populus monilifera).
Ha-ina′tä—it lies there, it lies upon it.
Häĭ′nawa—I know. Ni′hawa, I do not know.
Ha′ka—because. Dichin has the same meaning.
Ha′nä—for Ha′ănûnä.
Hänä′chä-thi′ă′k—Sitting Bull, the Arapaho apostle of the ghost dance; from hänä′chä, a buffalo bull, and thi′ăk, he is sitting. In early youth, before going to Wyoming, he was called Bi′täye, “Captor.”
Ha′naĕ′hi—little boy (vocative).
Ha′nahawu′nĕn (singular).
Ha′nahawunĕ′na—one of the five divisions of the Arapaho, but now practically extinct. The meaning of the name is unknown, but the final syllables are from hinĕ′na, signifying “men,” or “people.”
Hänäi′säĭ—at the boundaries.
Hä′nänä′higu′tha-u—for Nä′higu′tha.
Häna′nawu′nănu—those who have been taught (?).
Hänä′tähĭnä′na—I win the game (by means of something).
Hä′nätä′hĭ′nät—It will win the game. Ä′nätähĭ′nänä, I win.
Hänĭ—for Häni′ĭnĭ.
Hä′nibiwă′hĭnă—on its account I am made to cry; for its sake I am crying. Compare Bähibiwă′hĭna.
Hänĭ′chäbihĭ′näna—I am gambling with it. Compare Dă′chäbi′hati′taniĭ.
Häni′ĭnĭ—by this means, by its means; abbreviated to häniĭ or häni.
Häni′inĭahu′na—I fly around with it.
Hänina′ta—it is lying there (inanimate). Säshĭ′năna, I lie down.
Häni′nihiga′huna′—for Häni′ĭnĭ nĭhiga′huna,—by its means I am running swiftly.
Hani′stit—he has finished it, now he has finished it. Compare Hageni′stit.
Hänĭta′quna′nĭ—in the pitfall; from ta′quna, a pitfall. See Arapaho song 47.
Ha′qihana—“wolves,” one of the five bands of the southern Arapaho.
Hä′sabini′na—he has given it to us. Compare Bĕni′nina.
Hä′täi′naku′ni—you may have it. Näni′thana′na, I have it.
Hatăna′wunăni′na—he is about to take pity on me. Nä′awu′năna, I pity him; awu′nanĭ or ne′chawu′nani, have pity on me; nitawu′nana, I take pity on them. Compare Ti′awawu′nănu.
Hă′tanbii′na—I wish to paint myself with it. Bii′nanihä′ya, I paint myself.
Hă′tani′i′bii′na—for Ha′tanbii′na.
Hatăni′ina′danĕ′na—I am about to use him to “make medicine,” i. e., to perform a sacred ceremony (remote future). The immediate future is hatăni′nadanĕ′na; inĭ is the root of to use; nadanĕ′na, is to “make medicine,” from the root nĕ′na, to sing. The gesture sign for “song” and “medicine” are also nearly the same. See Arapaho song 33.
Hatăni′niahu′hi′na—he is going to make me fly around. Hăni′niahu′na, I am flying; gaya′ahuha, I make him fly.
Ha′tani′nitani′na—for Hatni′tăni′na.
Hatĕchi′na—the basket bowl used in the dice game. See Arapaho song 64.
Hä′thäbĕ′na (-wa)—I hand it to you.
Ha′thahŭ—star dance; the dance of the Hă′thahu′ha. See Arapaho song 43.
Hă′thahu′ha—star people, from hă′tha, star; one of the degrees of the Arapaho military organization. See Arapaho song 43.
Häthi′na—he tells me, he says to me. Present, häthi′na; future, nĭhiithi′na; perfect, hatnithi′na; he′ităwuni′na, it tells me; de′tawuni′na, another form for “he told me.”
Ha′ti—for Ha′hat.
Hätiku′tha—the humming toy used by boys of the prairie tribes. See Arapaho song 25.
Hätina′hawa′bä—you (plural) will see him; nana′hawă, I see him; ni′nahawa′na, we see them; nahăbi′na, he saw me; na′hawû, I saw him; he′năă′awă, when I see it; tahu′naha′thihi′na, to make me see them. Nina′hawa, I look at him.
Hätinĕ′bäku′thana—let us play nĕ′bäku′thana, the awl game. See Arapaho song 64.
Hätini′tubi′bä—he is calling you (plural); nini′tuwa, I call him.
Häti′ta-usĕta′na—let us play ta′-usĕta′na. See Arapaho song 64.
Hä′tnaa′waa′—it is about to move (immediate future).
Hätnaawaa-uhu—for Hä′tnaa′waa′.
Hätni′tani′na—he will hear me. Näni′ta′nă, I hear him; nitabä′na, I hear it; nini′dănă′û, I heard him. In the form in Arapaho song 61, Hatani′nitani′na, the syllable ni is repeated in the body of the word to fill in the meter.
Hatni′thi′aka′tana—we have it in the center. Nahi′thaä′ntană, I am the center; nähi′thiăni′na′ta, it is in the center.
Hayana′-u′si′ya—for Ya′‛na-u′si′ya.
He!—an unmeaning exclamation used in the songs.
Hechä′—when again.
He′e′e′!—an unmeaning exclamation used in the songs.
He′ee′ä′ehe′yuhe′yu!—ibid.
He′eye′!—ibid.
He′ităwuni′na—it tells me. Compare Häthi′na.
He′năă′awă—when I see it. Compare Hätina′hawa′bä.
He′nagana′‛wanĕn—when we dance until daylight. The root is naga′nh, daylight, or dawn. Nibä′tanä, I dance; ni′nagănawa′ni, we have danced until daylight. Compare Bäta′hina′ni.
Hesû′na—the father. Hesûna′nĭn, our father; nisû′na, my father, whence hi-nisû′na-hu of the songs.
Hesûna′nĭn—our father. Compare Hesû′na.
Hĕtabi′nuhu′ni′na—I am poor; I am needy.
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.