i_ 
THE CORN-WOMAN AND THE BUFFALO-WOMAN, 1LBS¢ 
150, 3. udatqti, pronounced u+darqti. 
150, 5. edazéqtci, pronounced eda+zeqtci. 
150, 19. uta™nadiqti, pronounced uta™+nadiqti. 
151, 5. q¢aje, refers to the cry of the Buffalo-calf and its mother. 
151, 14. hu¢uga, pronounced hu+¢uga. 
152. 15-15. The stones in the sweat-lodge became the size of men’s heads the first 
time that the old woman thrust at them. Next they became larger than good-sized 
watermelons. The third time, she made them as high as a table (about three feet high). 
The last time they became so large that they filled the lodge. 
152, 14. gata*hi¢a®-biama, contracted from gata"ha and i¢a®. 
152, 18. ga™te ama, pronounced ga™+te ama. 
153, 9. gisi®-biam egan, in full, gisi-biamé égan, equivalent to gisi"-bi egat’. 
153, 10. egasani wagig¢a-biama ika® aka wa‘u ¢anka zani. Sanssouci says that this 
would mean ‘the grandmother resembled the women who were her relations,” which is 
not the meaning, and is obscure. He would substitute wag¢awaki¢a-biama for wagig¢a- 
biama, the former meaning, “‘to cause them to go as messengers to invite to a feast, 
game, or assembly.” The old woman plotted against her son-in-law; and arranged for 
her five daughters to stand in a row. I am inclined to read, wagig¢a-biama, from wagi- 
g¢e, “To go homeward for them (7. e., for those who were not her relations).” 
158, 12. uda®qti-hna®-biama, pronounced u+da?qti-hna™-biama. 
154, 6. uwagi¢a-hna*i até. “IT wonder if some one has not been telling,” or, “I am 
sure that they have been telling.” The old woman suspected this. It was something 
which she did not wish to be told. 
154, 15. wa¢udedji, pronounced wa¢u+deaji. 
155, 1. ¢iadi ki ada". The mother was not in the lodge when the father came. 
155, 3. wa‘ujiiga q¢iiji ega"-’ he. The old woman was speaking in a loud voice. 
155, 11. imé ké kaigéqtci ahi-bi yi, about two feet from the rocks. 
155, 11. kafgéqtci, pronounced kan+géqtci. 
155, 13. banange kide, a game played by the Ponkas, Omahas, and other tribes: 
“to shoot at something caused to roll by pushing.” (A description of the game will be 
given elsewhere in this volume.) 
155, 19. uheki¢a-baji té. The man tried to keep from laughing; but the Buffalo- 
‘woman would not let him have his way, so at last he had to laugh. 
155, 20. b¢uga, pronounced b¢ut+ga. 
156, 8. iyidaha® ama. The man knew by experience that it would be difficult to 
overcome his mother-in-law. So it seems probable that he did not go directly towards 
her, after leaving the buffalo that he killed. He went around her, and approached her 
from the opposite side. (This is the only explanation which the collector can give.) 
It is probable that there is another part of this myth, which relates how the man 
recovered the Corn-woman and her son, and then returned home with all of his family. 
TRANSLATION. 
It happened that there was a tribe. During the winter, as it is now, they removed 
their camp. ‘He says that you are to remove!” said the crier. Now there was one 
man who had no wife; his sisters were four in number. And when they removed, the 
man said, “Leave me.” And they left him. All the women in the camp said con- 
