202 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. 
back after the common custom. Also they shave around stick, sharpening 
one end and cutting the other off square. This is driven in the ground, and 
on it, when the pipe is smoked out, they knock out the ashes. They 
always do this. Then of all the round-shaved_ sticks, some of which 
were painted black and some painted red, four are especially marked. 
They are the four chiefs of the Tiyotipi that were made. And_ these 
men are not selected at random for this place; but men who have 
killed many enemies and are the most able, are chosen. The things 
desired are, that the chase may be conducted in the best way, that 
the people may have a plenty of food, and that everything may be done 
properly—so they determined, and so they do. The ashes of the pipe are 
not emptied out carelessly, so that when they command each other, and 
give each other the pipe, it may be done only in truth. That is the reason 
for doing it. 
Also in the deer hunt they have a Tiyotipi, but in that they do not 
send out persons to reconnoiter. Nevertheless, in that also, if anyone goes 
to hunt on his own motion, they ‘soldier kill” him, that is, cut up his Hinnlect 
and coat. 
These are the customs of the Otiyoti. 
Thus far the translation—to which may be added some words 
explanation. 
The special making of the sticks is done on the line of personal 
history. Whatever is indicated by the kind of eagle feathers a man is 
entitled to wear in his head, and by the notches in them, this is all hiero- 
elyphed on his stick in the Tiyotipi. Then these bundles of sticks are used 
for gambling. The question is, “Odd or even?” The forfeits are paid 
meat for the Tiyotipi. 
The announcements of the crier show the rhythmical character of the 
language, This especially appears in the order for the hunt: 
A kin) ilyakaSka: 
Siceéa tehike, 
Aypetu hankeya, 
Kéawaliay kta ée. 
The saddle bind: 
Children dear, 
For half a day, 
I will kill. 
