DAKOTA MYTHS. 147 
kuykisitku ee. Heéen éedi kalimiy way en iyahe. Heéen oyate kin en 
grandmother his is. Then reed corner one in she alighted. So people the thus 
aye Ga éedi wita kin eéehna inapaypi ka inakukapi. Heéen éedi hute kin 
wens and reed island the entirely tramped down and stamped out. Hence reed roots the 
owasiy Saga eéa kin hena Siy aka kuykisitku we kin hena ee, keyapi. 
all red here when the those ‘Teal grandmother-his blood the those are, they say. = 
and there 
Hehan Siyaka is Hoksinéaytkiyapi pa kin yuha wiéastayatapi kin 
Then “Teal he 30y-beloved head the “he aving chief the 
timahen wokeya kin mahen yuha inazij. Uyjkay Hoksinéantkiyapi hoyku 
house-in tent the within “hay ving he stood there. And 30y-beloved F mother 
éeye Ga, Walite Sni, siéa, mi¢inéa kin wowilhahaye ¢a nite awadi wiéakiye 
his cried and: Worthless, bad, my-child the debauched and back on-dance them-he-made 
Gilkoy walipanimaye, eya éeya éa, Toki he miye nakaes hecAmoy, eva eéee. 
that-one poor-me-made, said erying eh, Well, that 1 indeed that-I did, he‘said always. 
Uykay Unktomi kiéopi, ka honku kin heya éeya éa; Toki ig heya niyay 
‘Then U yp cone theyealled, and mother-his the  this-Said erying when; Well, he thissaid aloud 
ece, he miye naes heéamoyn, eya eée; Eéa iyukéay wo, eyapi. Unkan, 
always, that T verily this I did, head always; Indeed “consider thou, they said. And 
Unktomi witkotkoka ehapi ée, tokeéa idukéanpi sni he. De wakeya kiy 
Unktomi a fool you say , why you consider not 3 This tent © the 
mahen nazi, heya. Uykay wakeya kin yuzuzupi, uykay Siy: aka Hoksin- 
within standing, he said. Then tent the they tore down, and Teal Boy- 
éantkiyapi pa yuhe, Ga wyma is isay kon yuhe éa wankan inazin. Unkay, 
beloved head “he-had, and other he knife the “ had and above he-stood there. Then, 
{aforesaid | 
Kun ku wo, yani kta ée eyapi. Tuka waykan iyaye, éa hanyetu wi kin 
Down come thou, youlive shall . they said. But upward he-went, and night sun the 
éokaya inazin. Heéen tohan hayyetu wi mima éa taku way taniy kin he 
in-the middle he-stood there. Thus when night sun round andsomething one appears the that 
Sivaka ee, nape saym Wamnuha-itagosa pa kin yuhe éa uyma is Loayeayheca 
Teal is, hand one Bead- SW head the “holds, and other it Sharp-grass 
isay kon yuhe Ga nazin, keyapi. 
knife the “holds and hestands, the Ly say. 
{aforesaid] 
NOTES. 
1. The form, Boy-beloved, is said to be used only of the first-born or eldest son 
of a chief, and so would stand for Prince. It is ‘hoksiday,’ boy, and ‘éantekiya,’ to 
love. This is put in the plural and passive form, aud so means Beloved-Son. 
2. This myth shows that plurality of wives is a custom of ancient date among 
the Dakota, and that the taking of sisters was a common form of it. Further, the 
myth shows a very low state of social morality. To the question, what laws or im- 
memorial usages among the Dakota, restrain them in their matrimonial alliances, M. 
Renville answers, ‘*There are no laws—that is, laws with penalties—to prevent a man 
from taking his sister to wife, or even his mother, but we simply say such a man is 
like a dog—he is a dog.” That they often have largely transgressed the line of pre- 
scribed consanguinity, in taking wives, is evidenced by the name Kiyuksa being worn 
by a number of the sub-gentes in the Dakota nation. ThiS dividing or breaking of 
custom is uniformly referred to their matrimonial alliances. 
3. It is interesting to note in these myths the origin, or at least the explana- 
tion, of certain singular forms of speech in the language, which if is impossible to 
account for otherwise. For example, in this myth, we have ‘Siyaka-o,’ Teal-shot, 

