HOW THE BIG TURTLE WENT ON THE WAR-PATH. 269 
NOTES. 
254, 2. nikaci®ga aji amaga, literally: “people, different, at them.” It may be 
intended for aji amayjata”, “from a different people.” 
254, 4. qade na*ba. The two bundles or wisps of grass are used (1) for wiping 
the mouths and hands of the guests; and (2) for wiping the bowls and kettles. They 
are then put into the fire, and the bowls are passed through the smoke which ensues. 
254, 5. tha" ¢a™ ugdcke (tédi), equivalent to uha® u¢tigacke, and isag¢e, the forked 
stick from which the kettle is suspended over the fire. 
254, 9. gibati-gi, call tohim. The Qegiha call (ba®), but the yaiwere never do. 
The latter go to each tent, and speak to those invited to a feast. 
254, 12. waska ¢i*heati. This is a contraction from “waské a¢i” ¢i™hé at, bowl, 
having, be sure.” 
256, 4. “yeqaiga qii tédi,” was given by the narrator, but “yejanga 6 yi tédi” is 
plainer, according to J. La Fléche. I agree with F. La Fléche in regarding “e ii tédi” 
as more definite than “ii tédi”. The word “‘e” may be rendered, “the aforesaid.” 
256, 5. nikaci"ga gaama, the people of the village where the Big turtle resided. 
256, 5. nuda® i"wi®nudaiga¢e tai, é. e., (nuda™) imwi’nuda™ aiga¢e tai. The 
‘“nuda®” seems redundant. 
256, 9-10. niaci®ga ama, the men for whose sake they were going to war. Frank 
La Fléche says that “Ebe nida® thai técti” is equivalent to “ Nada” tha” aka ébéi 
té/cti,” the former meaning, ‘Who is cooking the war-feast?” and the latter, ‘‘Who is 
he that is cooking the war-feast?” 
256, 12. ubésni® we¢ai té. Sanssouci prefers “ubésni" y1," if he finds him out ; 
but Frank La Fléche says “tibesni"i yi,” if they find them out, which is better. 
256, 15. ye¢awe, the root of a water-plant, which is scarce at present. The plant 
has a leaf resembling a lily, but it is about two feet in diameter, and lies on the water. 
The stalk extends about two feet above the water, and ends in a seed-pod. The seeds, 
which are black and very hard, are almost oval. The Indians dry the root, and cut it 
in pieces about six inches long, if required for a long time; but, if not, they boil it. 
257, 1. inde ¢a® ibiya-biama. He made alternate black and red stripes on his face, 
extending from left to right. 
257, 3. ¢ega" ama. Here the narrator made an appropriate gesture. — 
257, 4. Song of the war-chief. The words in the text are of yoiwere (Iowa) origin, 
but are given as pronounced by the Omahas. The correct [oiwere version, according 
to Sanssouci, is, “ ypeta® Qa"ye watce yu he (anye ke) icd-nana hie tee yu he,” answering 
to the (egiha, “ypeyalga wate agi-biama ecai ¢a” e té agii ha:” “ ‘The Big turtle is com- 
ing back from touching the foe, they say’, you said. He is coming back from touching.” 
Frank La Fléche reads “wat‘é” for “wate”; but he does not understand the use of the 
last clause, e te agii ha. 
257, 5. u¢ica™ ma™¢i-biama. The war-party marched in the following order: Two 
scouts went inadvance. Then came the ‘“nuda*haiiga jiiga,” carrying the sacred bag. 
He was followed by the warriors, who marched abreast. The war-chiefs walked behind 
them. The Big turtle danced around the warriors as they moved along, passing between 
them and the nudathanga jinga. 
257, 7. ¢aku¢a-gii, addressed to the Buffalo. 
257, 11. gidAha™-biama, equivalent to “ Najit’ atia¢a-biama,” He stood suddenly. 
