270 THE (EGIHA LANGUAGE—MYTHS, STORIES, AND LETTERS. 
257, 19. ti¢ai-gi, keep on, is addressed to a few; but when there are many in the 
party, ti¢é¢ai-ga is used, the latter (ti¢e¢é) being the frequentative of ti¢e. 
258, 2. niahi¢é¢a-biama (niahi¢e¢é) is contracted trom nidha, into the water; and 
* i¢é¢é, to send or be sent suddenly. S 
258, 5. efa® téga™ ca™itte. Sanssouci says that this is not plain. He substitutes 
for it, ““ Bata" tada® cé éja"mi’ ha” (poiwere, Toto u™ tana ceé Ware ké), I suspect that 
is how he will act; or, “Edé tada™ cé éja®mit’ ha,” I suspect that that is what he will 
say. Frank La Fléche says that all three are correct. 
258, 10. ¢icinka, to bend the tail backward. 
258, 13. a¢uha. The Turtle asked him to do something else; but the Wild-cat said 
that it was the only thing which he could do. 
259, 3. dja" ga" cecei"te, may be equivalent to “Aja™ ga’ céce Gite.” Sanssouci 
gave, as the yoiwere, Tacké-na ceice k’are ke. 
259, 7. gai té yéjatiga ta", implies that the narrator witnessed this; but as he did 
not, it should read, g4-biamaé yéjanga aka. 
259, 12. ¢iqi‘e-ga"-ma. When anything is torn, the sound made by the tearing is 
called quié’. 
260, 5. da té, the nose of an animal as distinguished from that of a person, da ké. 
260, 15. yéyanga 6/di a¢a-biama. The Turtle went thither to meet the Squirrel. 
260, 18. 4i ya haqtci ké, just on the border or edge of the lodges, just outside the 
camp circle or the line of tents. 
261, 3. yijébe ma*bitahiqti tédi. There are two renderings of this, according to 
Sanssouci. (1) pijébe ma®-bit‘4-ahiqti tédi, When, or, On arriving right at the door by 
pressing on the ground (in crawling). (2) gijébe ma™-bit ihé-qti tédi, Aciaja 4ici hidé 
té/di ¢ag¢i’ te, You will sit outside at the bottom of the tent-pole, when, by pressing 
on the ground with hands and feet as you are lying down, you drag yourself up even . 
to the door. Frank La Fléche says that the first is the correct one in this myth. 
262, 1. ¢iehni*’-de wai wi” b¢ize ta minke, ete.: “On account of you I will take a 
wife—you will acquire her for me.” <A figure of speech used in praising warriors. 
_ 262, 4. Wayu aka udatqtci-biama, pronounced u+da*qtci-biama by the narrator. 
So, thirteen lines below, Wehe u+da"qtci-biama. 
262, 9. wami hegaji ama, pronounced wami< hégaji ama. 
263, 11. singa wi” aha”. Za‘éqti, pronounced sifiga wi” aha®<. Za+‘éqti. 
264, 14. ana*’/bixa’’. This should be followed by “yi”, when, as in line 16. 
265, 11-12. a™da®’be i¢ai-git, look at me from the place where you are standing: “ Let 
your sight be coming hither to me.” I¢ai-gi is from i¢é, the causative of i, to be com- 
ing hither. Da*be i¢é is a correlative of da™be ¢e¢é. 
266, 14. wahuta™¢i> ¢icibe uda®. This is a modern interpolation, a change probably 
made by the narrator, who had forgotten the ancient phrase. Frank La Fléche says 
that he never heard it used in this myth. The three phrases which he heard were, 
“Wahdé-sagi uitin-gi, Strike the hard skins for him”; “ piha uitiN-ga, Strike the tent- 
skins for him,” and “ Néxegayu uitifi-ga, Strike the drum for him.” 
267, 3. djubaqtci yéqanga g¢i" ¢a™, pronounced dju+baqtei, ete. 
267, 14. bate ctéwa® piajiqti w4xa-biama, pronounced bate ctéwa? pi<iijiqti waxé- 
biama. 
268, 7. 4-bi no+. Frank La Fléche says that this is a wrong pronunciation of 
“4-bi a¢u+,” which is a contraction of ‘a-bi a¢a ut.” 
