250 THE (EGIHA LANGUAGE—MYTHS, STORIES, AND LETTERS. 
NOTES. 
The myth of Haxige was told to the collector by three Omahas. First, by Wadjepa, 
whose words were not recorded; but they were interpreted by Frank La Fléche, 
and the important points are given below. Frank La Fléche’s version was the next 
obtained, and that of ga¢i"-na"paji was the last. 
According to Wadjepa, the myth was that of ““Haxuya and the Deities with seven 
heads.” He calls the hero Haxuya, which is gaiwere in form, and answers to the 
(Jegiha Haxige of the other versions. Haxuya met Hega, the Buzzard, who was on 
his way to the wounded deities. Haxuya said nothing to him, but passed on. He met 
the Ducks after that. One of the Ducks told him that his younger brother had been 
killed, after wounding two of the deities with seven heads; that his skin was hung up 
as a door-flap, and that Hega was going thither every day to powwow over them. 
After leaving the Ducks, Haxuya went along the creek, crying for his brother, and 
his tears made all the streams. As he went, he heard some one cutting wood by the 
bank of the stream, and talking about Haxuya, mentioning him by name. He found 
that it was an aged Beaver-woman. She said, “‘ You smell of Haxuya.” He denied 
it, and asked her what she was doing. She told him that she was making a boat. He 
then asked her, “With what tools are you going to make it?” She pointed to her 
teeth. After learning what the deities intended doing in order to destroy him, he 
killed the old woman. Then he met Hega. When Haxuya came in sight of the 
village, disguised as Hega, everybody came out to meet him, even little children. 
Thenceforth it is as in Frank’s version. 
244, 2. a®wardiqtag¢a-ga, from u¢iq¢aq¢a. 
244, 6. a®bati¢awaqti, in full, aba té i¢awa-qti. 
244, 12. didmama, i. ¢., di amama, from i, to be coming. See aiama in the Dic- 
tionary. 
245, 4. we'ui, ‘wounded for them,” 7. e., for (the disadvantage of) the parents 
and friends of the two Water-monsters. 
245, 6. g¢iza-biama ga", equivalent to g¢iza-bi ega”. So gasa¢u-bi ga”, equivalent 
to gasa¢u-bi ega”. 
245, 8. He ki-ma"-da", said to be equivalent to the modern (egiha expression, 
“@egima"-hna®-ma®: I always do this.” 
246, 6. agia¢ai té. The article pronoun marks the act as past, and as seen by the 
speaker. To accord with the rest of the myth, the text should read: “Ki é Héga eska®™ 
e¢éga"-bi egat’ agia¢a-biama: And as they thought that he was the Buzzard, they 
went after him, it is said.” 
246, 9. naxide té ukia-bi, he talked with him (holding his mouth close and speak- 
ing) into his inner ear. 
246, 13. yi‘u refers to the wounded ones. As “yi” in composition is used in a 
reflexive sense, its use in this case is not clear to the collector. See ‘ Nuda®axa’s 
Account of his First War-party,” in which this word occurs. 
249, 14. yug¢a" means “to transport’a load by boat, travois, wagon, or any other 
conveyance.” He probably carried the stones in a pack on his back, hence, in this 
gase, qug¢a™ = ‘>. 
249, 15. Amaja’. . . Amaga, on the one side . . . on the other side; so 4ma... 
Ama, the one... the other. 
ape 
