138 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. 
Unkay hdipi, ka, Ate, hena wiéastapi-na do: nazin wo nipaksa, eyapi, 
And they returned,and, Father, those they are little men s stand thouup thou art-crooked, they said, 
ka pasto-ilipayapina eéee do, eyapi. Ltopa Gay hehan oyate kiy ekiéetu, ka 
and brushing theytelldown always . they said. Fourth day then people the perfected, and 
along {little ones] 
aypao tuka Gegapapi ka panpanpi ka eyanpahapi, ka owodutatoy, ka koska 
daylight but kettle beating and yelling and crying the news, and great noise, and young 
man 
koy ti kiy ihduksay ho¢éokatoy ahitipi, ka Itanéay kiéagapi, keyapi. 
the house the around in acircle they-put-their- and Chief they made him, they Bay. 
{afore- tents, 
said} 
Unktomi éante kin on oyate kin ekiéetu, keyapi. Henana. 
Unktomi heart the by people the were- they say. That is all. 
resurrected, 
NOTES. : 
1, On furnishing this myth Mr. Renyille remarked, “It is another Joseph.” By 
which he did not mean that the Dakota legend had received anything from the Bible 
story; but that the impure desires of a wicked woman had worked out similar results. 
In the whole structure of it there is evidence that this is a genuine Dakota myth. 
2. It will be noticed that the language of the Dakotas has simple words to ex- 
press younger brother, (suka), elder-brother, (Ginye), a man’s sister-in-law, (hayka), 
a womans brother-in-law, (SiGe), @ maws brother-in-law, (tahay), a maws father-in-lar, 
(tuykay), ete. These all are found in the myth, and others like them exist in the 
language. However they may have been formed in the first place, these words are 
now beyond analysis. Now it is claimed that the existence in a language of such rad- 
ical words expressing relationships is evidence of descent from a higher civilization. 
Whence came the Dakotas? 
3. In all Dakota myths Unktomi is represented as the incarnation of evil. Here 
it overreaches itself and is properly punished. But the annihilation of it is only local 
and temporary. 
4, This myth gives the best characterization of this great water god, Unktelii, 
which answers to the Neptune and Poseidon of the Greeks and Romans. Also it 
portrays vividly the eternal enmity that exists between him and their Jupiter 
Tonans—the Wakinyan. 
5. The word éeguka, translated so/ft-stone, is of somewhat uncertain signification. 
What was if the old woman burned and sprinkled in the eyes of Uiktelii to enable 
him to swim so long in the light? The analysis would seem to be the skin of a-kettle. 
The word éega is now applied to all iron kettles as well as wooden buckets. But the 
original Gega was undoubtedly earthen. Then the uka, the skin, would mean the 
glazing. This, too, would point back to a higher civilization. 
6. The element of the supernatural is prominent in all the Dakota myths. Here 
in answer to his prayer the earth opens and the gopher comes to his assistance, while 
the aid of the badger is no less needed for his deliverance and victory. And not only 
is deliverance secured by supernatural help, but the race is elevated by a mixture 
with the gods. 
7. It is significant that, after this miraculous passage across the water, they find 
the mainland uninhabited. The spirit of Evil has destroyed the race. But, as 
Deucalion and Pyrrha repeopled the world by casting ‘the bones of the earth” behind 
