108 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. 
start home, ete. Another thing noticable is the abundant use of free adverbial partt- 
cles, as, “e” at the beginning of sentences and “ ye do” at the end, which can not be 
translated, and are only used for emphasis or for rounding off the speech.! 
In the dialogue between the old man and old woman in the beginning of the 
fable there are a number of examples of the use of the Dakota dual, as, “ wykode,” 
‘“iyeunye,” and * heéoykoy.” 
TRANSLATION. 
A man had four children. And they were all young men, but they were poor 
and seemed as if they would die of thriftlessness. And the old man said, “Behold, 
old woman, my youngest child IL have greatest pity for, and I dislike to have him die 
of poverty. See here; let us seek the Great Spirit, and if we find him, lo, I will give 
him to him to train up well for me.” ; 
The old woman replied, ‘Yes. old man, you say well; we will do so,” she said. 
And so immediately they went to the westward, seeking the Great Spirit, and they 
came on to a very high hill; and as they came to it, behold, another man came there 
also. 
And this man said, “For what are you seeking?” And the old man said, 
“Alas, my friend, my child whom I pity I want to give to the Great Spirit, and so L 
am seeking him.” And he said, ‘‘ Yes, friend, [ am the Great Spirit. My friend, 
give him to me, I will go home with him.” (That is, “I will take him to my home.”) 
And so when he (the father) had given him, he (the Great Spirit) took him home 
with him to a house that seemed to stand up to the clouds. Then he said, ‘“‘ Examine 
all this house as much as you like; and take good care of these horses; but do not 
look into the little house that stands here.” Having said this, he gave him all the 
keys, and he added, “Yes, have a watch of this. Lo, lam going on a journey.” He 
said this, and went away. 
It was evening, and he had come home with a great many men, who sat down, 
filling the house. When they had been there a good while, one of the men said: “The 
boy is good; that is enough.” And saying this he went out. In like manner all the 
men went home. 
Then again, the man said: ‘Behold, I go again on a journey. Do you stay and 
keep watch.” So again he departed. 
While he was watching, it happened that one of the horses said, ‘Friend, go 
into the small house into which you are commanded not to look, and within, in the 
middle of the floor, stands something yellow, dip your head into that, and make 
haste—we two are together. When he brings home a great many men, they will eat 
you, as they will eat me, but I am anwilling—we two shall share the same,” he said. 
So the boy went into the little house, and in the middle of the floor stood a round 
yellow thing, into which he dipped his head, and his head became golden, and the 
house was full of shining and light. 
Then he came out and jumped on the horse that had talked with him and they 
fled. 
'“ Ye do” of the Isanyati (‘ ye lo” of the Titoywan), as an emphatic ending, seems equivalent 
to the Osage ‘“ e¢au,” Kansa “eyau,” and Gegiha “a¢a.” The last means “indeed;” but ‘e¢au” and 
‘“‘eyau” contain the oral period au” (= Dakota do, lo) as well as ‘‘indeed.”—J. 0. D. 
