moosev SONGS OF THE KIOWA 1085 



lie rails the bow iii > lather. 

 Grandmother, persevere, 

 Grandmother, persex ere. 



Tliis song embodies the G-host-dance idea of a return to tlie old Indian 

 tilings. The expression, "He calls the bow my rather," is worthy of an 

 oriental poet. The last line is a general exhortation to the women to 

 persevere or "push hard" in the dance. 



8. Be'ta! To'ngya-gu'auXl 



Beta ! To'ngya-gu'adal Sto'tl-e'dal, 

 Be'ta ! To'ngya-gu'adal Sto'tl-e'dal. 

 Bii'ate'Qyi, Bii'ate'nyi. 

 Da'te gyako'm a'omhe'dal, 

 Da te gyako'm a'omhe'dal. 



Translation 



Now I understand! Red Tail has been suit, 

 Now I understand ! Red Tail lias been sent. 

 Wo cry and hold fast to him, 

 We cry and hold fast to him. 

 He was made to live a long time, 

 Ho was made to live a long time. 



This song was made by Mary Zontom, a woman who speaks very fair 

 English, and refers to a young man named To'ngya-gu'adal, Red Tail, 

 who used to go into frequent trances. The expression "he was sent" 

 implies that he is a recognized messenger to the spirit world, while "we 

 hold fast to him" is equivalent to "we have faith in him." 



9. Da'ta'-i anka'ngo'na 



Da'ta'-i anka'ngo'na, 

 Da'ta'-i anka'ngo'na. 

 Da'manha'go, Da'manha'go. 

 Ka'ante damanha'go, 

 Ka'ante damanha'go. 



Translation 



My father has much pity for us. 



My lather has much pity for us. 



I hold out my hands toward him and cry, 



I hold out my hands toward him and cry. 



In my poverty I hold out my hands toward him and cry. 



In my poverty I hold out my hands toward him and cry. 



10. Da'TA-I INKA K'TAHK'DAL 



Aha ya Kha eho', 

 Ahii'ya Ehii'elio'. 

 Da'ta-i inka'ntiihe'dal. 



