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104 ORIGIN OF THE WHITE BUFFALO DANCE, [ETH. ANN. 40, 
‘O‘'kunaé/moyani neno'swi; 
‘O'kund’/moyani nenos‘wi; 
‘O'kund/moyani neno'swi; 
Ma’netowagi ‘o‘kuné+iwa‘tci nina neno‘swi; 
‘O'kuna/moyani neno'swi; 
‘O'kuna/moyani neno'swi; 
‘O'kund/moyani neno'‘swi. 
O’ni na‘ka’meg &‘ni’minitte. Ma/nip a‘cina’giwa%te!: 
Kiwa’kiwi’ka‘o’‘iyani, kiwi’ kiwdka‘o’‘iyani; 
Kiwiai’ kiwa’ka‘o’‘iyani, kiwa’kiwé’ko‘o’ ‘iyani; 
Manak6o'ci kiwi’ kiwa’ka‘o’ ‘iyani; 
Manako'ci kiwi’ kiwii’ka‘o’‘iyani; 
Kiwa’kiwié’ka‘o’‘iyani. 
Wi'iwagi’, wi'iwa'‘iwagi; 
Wi'iwagi’, wi'iwagaé‘iwagi; 
Wi'iwagii'l; 
Né+noyd'sdgi 
Wi'iwa'iwagil'iwage, wi+iwa'‘i'wage; 
Wi'iwage iwage; 
Wi'iwagi'iwa ‘i'wage; 
Wi'iwage, wi'iwagi'iwage; 
Wina; 
Wi'iwagaé iwagd iwage; 
‘Iwa. 
Wina na’to’‘kwani+ini+teyanaé+nina-+ ; 
Wina na’to’*kwini-+ini+teyana; 
Wina na’to’*kwani+ini+teyani-+nini-+ ; 
Wina na’to’‘*kwini+ini+teyani+nina-+ ; 
Wina nii’to’‘kwani+ini+teyand+nina-+ ; 
Wina na’to’ ‘kwani+ini+teyanai+nina+. 
Winwawa neno'‘sogi kiwekiwe'cawiai’ wagt’; 
Winwawa neno‘sogi kiwekiwe'cawa’wagi ; 
7 Awa = ot Lt nr = 
Winwawa neno‘sodgi kiwekiwe'cawé’ wagy ; 
Winwawa neno‘sogi kiwekiwe'cawa’wagy’; 
Na'‘e’ga se‘ci'cawaiwagi; 
Na‘e’ga'si'si‘'se‘cé‘cawawagi; 
’ 
Winwawa neno‘sogi kiwekiwe'cawa/ wagi’; 
gl; 
Na‘a’gas. 
O’/nip a‘ki'cini’mini*tei nak“, o’ni, ‘“Mene’'ta ki'ce’tiigwin™", 
i’ni wi mi’@tciyig*’*’, mami‘ci’‘etig™*’,”’ “a'ineme*tci mami’‘ci'a‘'’. 
A‘sigai’gimitte.  Ki'ci'sigai’gaimitter, “I’ni,” a“mitte!. O’nip 
32 While fasting, the one blessed went far off; he was wearing a buffalo-hide; then he cried out, ‘‘I have 
a blanket,” ete. This is the hidden reference. 
33 The one blessed is supposed to narrate this. The sense is: ‘‘ After I was blessed, I danced around.’” 
The ordinary word for kiwda’kiwa’ka‘o’iyani is a@'ta‘itanega’‘iyan**. Why some form of the combined 
stems kiwi and egd (which is the basis for the word in the song) is not in ordinary use, I do not know: pre- 
sumably we have the old question of analysis and synthesis (Michelson, Contributions to Algonquian 
Grammar, Amer. Anthropologist, n. s. 15, 476). 
44’The translation and esoteric meaning of this song are entirely unsatisfactory. According to the 
informant the idea is: The one who is to be blessed has now been blessed and says ‘‘ The ones who blessed 
me say.’’ The same authority says the last word, ‘i’wa, is spoken by the white buffalo, which does not 
appear to make sense. The difficulty with the translation is that we clearly have variations of wi‘iwAg** 
for the most part; but it is not impossible that variations of ‘iw4g*** also are found. The reiteration of 
syllables that approximate each other makes a decision impractical. The metrical structure of the song 
is open to doubt for these reasons. Yet it is clear that lines 5, 7, and 10 partially correspond. The normal 
word for né+noydsogi is nenu‘sdog**; and, furthermore, in current Fox would be preceded by ku'pitci-. 
