DAKOTA MYTHS. SY 
patapi ka ahda po, eye. Heéen oyate kin wapatapi ka tado ihanpi ka tiyata 
dress and carry ye home, he said. So people the dressed ind meat prepared and houses to 
ahdi. Ka hanhanna unkay heyapi: Waziya Sina abapotapi koy wanna 
brought And next morning and this Was said: Waziya blanket cut-up-was the now 
home. aforésaid 
tawicu kin kagege yustay e hdatata kta Ge, eyapi. Wazivata itohe inazin 
wife-his the sewing “up finished that He shake will, they said. North-to facing standing 
is own 
katata e heéen waziyata tanhay tate uye Ga wa kin wakeya kiy hinskokeéa 
heshook that so north from wind came andsnow the tents” the so far around 
hinhpaye éa oyate kin owasin wa mahen eyaye, Ga wiéanihinéive éa hey ap: 
fell ~ and people the all snow under “went, and they were troubled and this said: 
Toketuya keéas ni unyakonpi kon; koska way token hay ka wanna 
In some way even living ‘Wwe were in the past; young man a how does and now 
uyjtakunipi sni, eyapi. 
we perish, they said. 
Unkay, Unéina, iéadu waynzi omakide wo, eya. Unkay heéen wa mahen 
And, Grandmother, wing one hunt thou for me he said. And so snow under 
éankuyapi: Mitakoza heya Ge, iédadu wanzi da Ge, eya e heéen iho toketu 
road made: My grand child this Says 5 wing one heasks , She that so behold how is it 
said, 
keve Ga Ge, eyapi; ka wanzi kupi. Unkay tice kin iwaykam wa kin i lyaye 
he says that? . they said; and one they gave. And tent top the above snow the went 
nakaes, wa pahdogye ¢a tiéeska kin akan iyotayke éa itokah itoheya iyotay 
indeed, snow punched and tent-top the on he-sat and south towards most 
iéadu kon, heoy ihdadu yayka, unkay itokaga tanhay tatahiyuye éa odidita 
blowed the, therefore fanning was, and south from wind- brought and heat 
himself 
tayka, ka wa kiy mini ipiga akastanpi kin heéen iyaya, ka skay lyaye Ga 
great, and snow the water boiling thrown-on the so Went, and melted “went, and 
maka kin owanéa po idu, ka heéen Waziya tawi¢éu ¢inéa ko om didita tapi. 
earth the all over fog took, and so W aziya wife his children also together heat of died. 
Tuka Waziya Ginéa hakaktana nige Sdana he tosu huta opalidi kin ohna 
But Waziya child youngest belly bare that tent pole bottom hole the in 
ohewayke ¢in he¢i onapena ka he nina oy etayhay dehay Waziya yuke iy 
frost the there took refuge and that little wherefore now Waziys L “is the 
one lived 
heéeéa, keyapi. Heéen ohuykakay kin de, Wiéanhpi Hinhpava ediyapi. 
that sort, they say. So myth the this, Star Fallen is called. 
NOTES. 
” 
1. The use of the definite article “kin” or “¢éi” with the demonstratives “he” 
and “de” with their plurals is noticeable. ‘Kin he” and “kiy de” have been ren 
dered “the that” and ‘the this.” Sometimes they are equivalent to only “that” and 
“this,” as, widaSta kin de, this man; at other times they are equivalent to “that 
which” or “‘ what;” as, Wiéanlipi yayke Cin he, that star which is. 
2. Attention is called to the almost uniform repeating of the verb ‘‘say” in dia- 
logues; that is, both before and after the thing said. Before the words said, the form 
is “heya,” which is compounded of “he” and “eya,” that said. It might be “ heéen 
eya,” thus said. Then at the close of the words spoken comes in “eya” again, which 
to us seems superfluous. But it serves to close up and finish off the expression, and 
is helpful to a good understanding of the matter. 
3. It is commonly affirmed, and admitted in good part, that Indian languages 
have no substantive verbs; that is, there is no one which corresponds exactly with the 
