204 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. 
other hand, the woman calls her husband ‘mihihna,” my husband. The 
latter part of the word we can not analyze satisfactorily.’ 
Thus we come into the family as constituted, the man calling his 
woman “mi-ta-wiy,” and she calling her man ‘“mi-hihna,” and each alle 
the child “ins” or “éuys,” as the case may be. The taking of each 
other makes each related to the family of the other. But somehow shame 
has come into the tipi, and the man is not allowed to address or to look 
towards his wife’s mother, especially, and- the woman is shut off from 
familiar intercourse with her husband’s father and others, and etiquette pro- 
hibits them from speaking the names of their relatives by marriage. This 
custom is called “wisten kiyapi,” from ‘“isteéa,” to be ashamed. How it 
grew is not apparent. But none of their customs is more tenacious of life 
than this. And no family law is more binding. 
THE HOUSEHOLD. 
The “tipi” is the house or living place. There is no word for home 
nearer than this. The Dakota woman owns the ‘‘tipi;” she dresses the 
skins of which the ‘‘wakeya” or shelter is made; she pitches and takes down 
the tipi, and carries it on her back oftentimes in the march. It should 
belong to her. But when it is pitched and the ground covered with dry 
grass, her man takes the place of honor, which is the back part opposite the 
door. The wife's plac e is on the left side as one enters, the right side as 
one sits in the back part. ‘The children come in between the mother and 
father. The place of the grandmother or mother-in-law or aunt is the 
corner by the door opposite the woman of the house. If a man has more 
wives than one, they have separate tipis or arrange to occupy the 
different sides of one. When a daughter marries, if she remains in her 
mother’s tipi, the place for herself and husband is on the side opposite 
the mother, and back near the “éatku,” the place of honor. The same 
place is allotted to her in her husband’s mother’s tent. The back part of 
the tent, the most honorable place, and the one usually occupied by the 
father, is given to a stranger pen 

‘Mr. Doe ay is Sin nadounee dly, in regarding ‘‘hna” as the root, or at least one root, of 
“mi-hi-hna, my husband, ‘“hi-hna-ku,” her husband. And the meaning of it is rather that of placing 
than of deceiving, relating it to ‘‘ohnaka” to place in, as if in the woman’s family, rather than with 
“hnayayn,” to deceive. But what account shall we make of the ‘‘hi,” or ‘ hin,” as many Dakotas per- 
sist in writing it? Does that mean hair, and so send the word back to an indelicate origin? Quite 
likely.—s. R. R. 
Compare the Dakota tawinton, tawinya, and tawiton, ‘‘to have as his wife,” used only of 
coition. See footnote ('), p. 207.—s. 0. D. 
