n 
THE ADVENTURES OF HAXIGE. 237 
Hau! wi ete, kage-san’ga, y4qti niga yangdqti, hé gdzazAqti de uta™nadi 
Ho! I for my friend younger deer male very big, horn fullofsnags  fore- space between 
part, brother, head 
*y/ _w ° fae / . - of , . . 
hi” gé nazi¢d-bi ega™, éga" nikaci"ga b¢é ta minke. Nikaci"ga jide 
hair the made peu by having, so person Igo will I who. Person red 
eat 
a“ ¢ate taité, 4-biamd. I a™a™cka™¢é taité A¢a, 4-biama. Ceta™. 
me eat shall, said he, they Mouth made to move shall indeed, said he, they So far. 
say. by me say. 
NOTES. 
226, 3. nuxe ké, the ice at the place whither they went for water. Note that water 
and ice existed before the alleged origin of rivers from Haxige’s tears. 
226, 7. wa¢i" a¢a-biama, he took them along; 7. e., he pursued them. This is a 
common use of a¢i* ¢e. 
227, 8. uta™nadi ¢icta" te ama. The kettle had been dropped after he left the 
place for getting water. 
227,9. hitsanga+, etc. Sanssouci suggested “ waji® wigisi¢e” instead of “ waye wigi- 
si¢e.” He said that the former could be used if the dead brother was near the size and 
age of the speaker. ‘ Waye” is yoiwere in form, and “hi"sanga+” may have been in- 
tended for the goiwere, hitgtne. “ile misanga” is the Dakota “the! mistnka” (he! 
misuyka) expressed in @egiha notation. Thus we have traces of three languages in the 
lament of Haxige. Frank La Fléche reads “hi®sa’¢a"+” instead of “hitsanga+” He 
thinks that the Cmahas used “ waye” in former days, and that ‘no+” should be “a¢a u+!” 
227, 17. am¢a*warg¢e-ga” (a™¢a™warq¢a, ega”), from u¢dug¢e. 
228, 4. ma"a ma*ciadiqti ¢a® ¢andi. There were several very high cliffs at that 
place, perhaps very close together. @isanga ¢di a¢i* aki: Frank La Fléche read, agi? 
aki-biama, instead of a¢i® aki. 
228, 7. yehuq¢abe nadindingi¢é ja"-hna*i. Sanssouci thought that yehuq¢abe, tripe, 
was a mistake, and that it should be omitted. The Omahas who were in Washington in 
August, 1881, rejected yehuq¢abe, and substituted “nixa waci’ 4gahadi ¢a", the fat 
outside the belly.” 
229, 3. gasninde refers to the impetus given to the arrow when hit by the bow- 
string. 
229, 4. ewa¢a-biama means “he wounded them,” though its literal rendering is 
“he killed them.” 
229, 10. i ¢i* ega™ g¢adi" ja"-biama. Haxige crouched down suddenly, and lay 
across the path of the person who was approaching. It was Ictinike, disguised as 
Hega, the Buzzard. 
229, 17. agidana™. Possessive of abana”, to witness a person, his relation, perform- 
ing a-ceremony, or engaging in a contest. 
230, 9. ‘a®-hua® aja® té, how you do it. Sanssouci said that this was not as correct 
as, edta"-hna® aja®-hna’i@te, why you will do it. 
231, 8. gijebe agaha. It seems that there were two coverings to the entrance: the 
gijebe agaha, the outer one; and the skin of Haxige’s brother, the inner one. 
231, 9. isanga ké. The article pronoun ké shows that the brother was dead; but 
gaxa-bita" ama denotes that his form (skin) was placed in the position of a standing 
animate object. 
