238 THE (EGIHA LANGUAGE—MYTHS, STORIES, AND LETTERS. 
232, 14. nada® icta da té jug¢e gaxa-ga. Sanssouci said that this meant, “‘ Make 
extra eyes with the head,” so that you may not be detected. ‘Be more than ever on 
the alert.” But I think that it refers to the nose, and not to the head, if icta and da 
be separable. On the other hand, the stress (in the words icta da) seems to bind them 
together as one word. Frank La Fléche cannot explain this. 
233, 7. edada® baski¢é, there is something to be angry about; there is cause for 
anger. The opposite is u¢ade ¢inge. 
* 233, 9. nibaiga mubaju i¢a¢a, the spring shot up repeatedly, forming tiny waves. 
234, 5. It appears from the context that wacige means some disease, impurity of 
the blood, etc., Compare ¢acige, to speak evil of; iu¢acige, to slander; and with the 
root “cige” compare the Winnebago, cicik, bad; and the Dakota, citcar(Siéa), bad. The 
Dakota final tea (a) is often equivalent to the @egiha final ga or ge. 
234, 6. baxu duba - - - e¢a™be pi te a¢a. Does this refer to the belief in four worlds 
above this one? 
234, 7. wakanda yanga ag¢anka*ha® hninkéce, Thou great deity on either side; 7. e. 
the earth-god and the sky-god. 
234, 15. najidéqtia®-biama was pronounced na+jidéqtia™-biama. 
235, 4. u¢ihe tate, ete. The behavior of Haxige’s brother made the elder brother 
determine that the souls of Indians should never return to this world. ‘ Well, younger 
brother, as [ have failed to keep you here, when red men die, though the earth be this 
large around, as you go thus, so shall it be with them. They shall never come back.” 
235, 5. niu¢uanda ¢e¢a™ska. In the goiwere myth of Day and his Children, an 
island in a lake represents the world. 
236, 12. azeki¢e taite. Meaning uncertain, especially if spoken by Haxige. If 
used by the narrator alone, it may mean, ‘They shall practice again on themselves ;” 
but that is very doubtful. Frank La Fléche doubts its use here. 
237, 1. Haxige may be the mythical ancestor of the yada or Deer-head gens; and 
his brother, of the Ma¢inka-gaxe or Wolf gens. See their position in the Omaha tribal 
circle. The Beaver-woman and the Grass-snake spoke of the hero as Haxuya. This 
latter is the poiwere form of Haxige. 
TRANSLATION. 
Haxige dwelt in a lodge with no one but his younger brother. The elder brother 
used to go out hunting. He used toshoot deer. It happened that he feared some un- 
seen danger. Addressing the younger, he said, ‘“ Whatsoever small animal passes along 
on the ice by the place where we get water, let it alone.” The elder brother went out 
hunting. The younger brother took a kettle, and went for water. At length two Otters 
came. The younger brother passed along on the ice, and attacked them. He carried 
a stick on his arm. When he reached the place, he hit them repeatedly. And he con- 
tinued after them. At length they reached their home, the den of a Water-monster, 
and they went headlong into it with him. They fastened the entrance. The elder 
brother reached home, carrying a deer which he had not skinned. When he reached 
home, he threw down the deer by the door. His brother did not stir at all. “Here! 
Take it, brother,” he said.. He did not speak. ‘I suppose that you are asleep,” said 
he. Pulling open the door, behold, his brother was missing. ‘Alas! my dear little 
younger brother, I thought that it would be so, and so it is,” he said. He ran to the 
