DAKOTA MYTHS. 101 
NOTES. 
1. The use of Ges, which is “kes” frequently, is to be noted as indicating wish or 
strong desire. ‘Father, say this, ‘Oh that my son might have good clothes”” This 
is used at the end of the phrase or sentence, and is accompanied by the verbs think or 
say, in some form. Like to these is “tokin,” used at the beginning of the wish.! 
2. The life-giving qualities of the sweating process are strongly brought out in 
this myth. There may be two objects or thoughts in the mind of the Dakota when he 
makes a “sweat lodge.” It is sometimes resorted to for curing disease. That good 
quality Dr. Williamson always commended. No doubt it often afforded relief to a 
congested condition of the system. But it was resorted to more frequently fer the 
purpose of getting into communication with the spirit world. This is the object here. 
From the blood of the buffalo, ‘which is the life thereof,” is, by this process, created 
aman. Is this evolution? The sweat lodge was usually made, as described here, by 
taking willow boughs, bending them over, making their tops meet and interlacing or 
tying them together, and thus making a booth, which was large enough for one to sit 
naked inside and pour water on the heated stones. The whole was covered over 
tightly with blankets or robes. This is the initipi (eneteepee). The sweater sang as 
well as sweated. But in this case the object was to have the ‘‘mysterious power” do 
its work alone. 
3. This myth endsabruptly. It would hardly be true to the thought of an Indian 
to leave the god-born in the shape of a dog, and that an ugly dog. There must be 
a sequel to it.” 
TRANSLATION. 
Once upon a time there was a Badger who was rich and had many children. 
He had one arrow, but it was a very long one. And in the bend of a river he had a 
butfalo surround, which was full of buffalo every morning. When it was so and all 
started out on one path, he stood behind them and shot his long arrow into the hind- 
ermost, and it went from one to another through the whole herd. So the Badger 
became very rich in dried meat. 
Then suddenly there came a Gray Bear to his tent. And the Gray Bear said, 

'The Titonway use tokin only in soliloquies. When it is used it must be followed by ni or nin 
at the end of the clause expressing the wish; as, tokin he bluha nin, Oh that I had it!—s. 0. p. 
2 There is more of this myth in the Cegiha versions. The hero, there called ‘‘The Rabbit’s Son,” 
was caused to adhere to a tree, which he had climbed at the request of the deceiver, Ictinike. This 
latter character corresponds to Unktomi of the Santee Dakota, whom the Teton call Ikto and Iktomi. 
It seems better to leave these mythical names untranslated. While the Omaha and Ponka now apply 
the name Ictinike to the monkey, ape, etc., it is plain that this is a recent use of the term. Ictinike 
was one of the creators, according to the Omaha myths. After causing the Rabbit’s son to adhere to 
the tree, he donned the magic clothing of the latter, went to a village near by, and married the elder 
daughter of the chief. The younger daughter, becoming jealous of her sister, fled to the forest, where 
she found the Rabbit’s son, whom she released. At this point the Omaha version differs from the 
Ponka. The girl married the Rabbit’s son and took him to her home. After several exhibitions of the 
skill of the young man, a dance was proclaimed. Thither went Ictinike, who was compelled to jump 
upward every time that the Rabbit’s son hit the drum. The fourth time that he beat it his adver- 
sary jumped so high that when he struck the ground he was killed. 
See Contr. to N, A. Ethnol., vol. v1, pt. 1, pp. 438-57, and pt. 11, pp. 586-609.—J. 0. D. 
