m<"ney] GRANT LEFT-HAND AND THE DANCE 103!» 



Ber first child died soon after birth, and the young mother was 

 keenly affected by the bereavement. Afterward a boy was born to 



them, and became the idol id' his parents, especially of the father. He 

 grew up into a bright and active little fellow, but when about 4 years 

 of age was suddenly .seized with a spasm in the night and died in a few 

 minutes, almost before his father could reach his bed. This second 

 loss brought deep sorrow to them both, and the mother brooded over 

 it so that there was serious fear for her own life. Then came the Ghost 

 dance and the new doctrine of a reunion with departed friends. The 

 mother went to the dance, fell into a trance, met her children as in life, 

 and played with her little boy. On awaking and returning home she 

 told her husband. ITe could hardly believe it at first, but it required 

 but little persuasion to induce him to attend the next Ghost dance with 

 her, because, as he said, "I want to see my little boy." lie himself 

 fell into a trance, saw his children, and rode with his little boy on the 

 horse behind him over the green prairies of the spirit land. From that 

 time both became devoted adherents and leaders of the Ghost dance; 

 their trances have been frequent, and every dance is welcomed as another 

 opportunity of reunion with departed friends. The young man was 

 deeply affected as he spoke of his love for his children, the sudden 

 death of the little boy, and their second meeting in the other world, 

 and as his wife sat by his side looking up iido our faces and listening 

 intently to every word, although she understood but little English, it 

 could not be doubted that their faith in the reality of the vision was 

 real and earnest. Every Indian parent who has lost a child, every child 

 who has lost a patent, and every young man and woman who has lost 

 a brother, sister, or friend affirms a similar reason for belief in the 

 Ghost dance. 



CHEYENNE GLOSSARY 



A'ae'va — for Sol'vd. their Sioux name Shaie'na or Shai'ela, 



.1 gach — for O'go'ehi. "red," and figuratively "alien." 



.1 gachi'M — for O'go'chi. Dzitsi sifts — "our people ;" the name used 

 A'guga'-iM — for Ogo' gat . by the Cheyenne for themselves. 



Ahe'eye' — an unmeaning exclamation Efthe'eye' — an unmeaning exclamation 



used in the songs. used in the songs. 



A'hiya eyee heye — ibid. Ehftn or Ehftni — for thftnh. 



A In i/o — the Cheyenne name for the Ehe'ee'ye' — an unmeaning exclamation 



bft'qdti gaming wheel. See Arapaho used in the songs. 



soul; 49, Eke eye' — ibid. 



A''koyoni'vd — with the ft'ko'yo wheel. E'hevo — for I'hiwo. 



.11 ni a — for ako yo, tlie Cheyenne name /.' heyowo'mi — yellowish. 



of the ba'qali wheel. Ehoi'otslst — he brings it. Another form 

 A'minuqi — my (female) comrade (voca- is JEhoi'otso. Xft'hoiotst'st, I bring it. 



tive). Ehoi'otso --another form id' Ehoi otsfst. 



Anskowi'ms' — a Cheyenne division. The E'nftft'm — lor Hinft'ftni. 



meaning of the name is unknown. E sholn — he has come. Na lium. I come. 



Ciievexne — the popular name for the I'Aiitu hamo In — for liatu'hamo't, 



Cheyenne trihe. It is derived from E'tftwu'hota'nit — for Jtftwohwitft'nu. 



14 ETII — FT -' 26 



