XXII DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. 
The “hna” in the Dakota term should not be compared with the 
Dakota verb, ohnaka, to place in, but with the (hegiha verb, g¢a", to take a 
wife (see “o¢an” in eg¢ange, a husband, her husband), which answers to the 
Kansa lange, the Osage y¢anye, and the poiwere yrane, all of which are 
related to the verb, to take hold of, seize, apparently pointing to a time when 
marriage by capture was the rule. (See the Dakota verb yuza.) The 
original meaning of ‘‘my husband” therefore may have been my capturer or 
seizer. Ohnaka, when applicable to a person, refers to a sitting one, other- 
wise it is applicable to what is curvilinear, a part of a whole, a garment, 
book, ete. This is not brought out by the author, though attitude is 
expressed or implied in nearly all the verbs of placing or putting in the 
various Siouan languages. The Tutelo word for her husband, etamanki, 
does not mean, “her man.” Manki, a husband, differs materially from the 
several words which are said to mean ‘‘man” in Tutelo. ‘To take a 
husband,” in Tutelo, is tamanki"se (<manki), and “to. take a wife” is 
tamihi’se (from etamihé"", a wife, his wife). “To take a husband” in 
Biloxi, is yinyado"ni, very probably from yifyaji and o*ni, probably 
meaning ‘to make or have for a husband or child’s father.” “To take a 
wife” in Biloxi, is yinyo"ni (yinyi and o"ni, to do, make), literally, ‘to 
make a young one.” The Biloxi term for ‘‘ my wife,” nyinyo"niya", may 
have been derived from yinyi, (ftle one, child, and o'ni an occasional form 
of tni or Wniya’, « mother, the whole meaning, “my little one his or her 
mother.” In like manner, ‘‘my husband,” nyinyajiva", may have been 
derived from yinyi, child, and ajiya" or adiya®, his or her father, the com- 
pound meaning, “my little one his or her father.” 
Among the Dakota names for kinship groups (see page 45), there are 
several which admit of being arranged in pairs, and such an arrangement 
furnishes hints as to the derivation of at least one name in each pair, in 
connection with present and probably obsolete forms of marriage laws. In 
each pair of names, the second invariably ends in ksi or Si, the exact 
meaning of which has not been ascertained, though it may be found to 
imply a prohibition. Thus, Ginéu, his elder brother, Ginye, av elder brother 
(of a male); but Giy-ksi, a son (who can not marry the widow of the 
speaker, though one whom that speaker calls Giyye can marry her.) A 
woman’s elder sister is Guy, Gunwe, or Gunwi, her elder sister being Gunku 
or Guyweku; but a daughter is éuy-ksi (she can not marry her mother’s 
husband, though the mother’s elder sister can do so). A man’s elder sister 
is tayke, a Woman’s younger sister, tayka; but a man’s younger sister is 
tay-ksi; it is not certain whether there is any restriction as to marriage 
