472 THE (EGIHA LANGUAGE—MYTHS, STORIES, AND LETTERS. 
468, 6. waqube jinga, the sacred customs of each gens and sub-gens. 
468, 11. hu¢uga gaxai té. As the hu¢uga was curvilinear, “té” cannot refer to its 
shape. It admits of two renderings: ‘the one act,” and “when” or “as,” implying the 
occasion, time, or reason. 
469, 2. ja" ké. The sacred pole is not kept erect, except on special occasions. 
469, 3. nikagahi ¢atka. Frank La Fléche read “aka” instead of “¢anka.” 
469, 7. waii"hahage ¢a®, the lower corners of a buffalo-hide, 7. e., the part towards 
the feet of the buffalo. ; 
469, 18. cenujiiga nuya¢i", etc., refers to those who had not yet distinguished 
themselves in battle. 
470, 1. yi-u¢ipu. a small lodge, such as the Winnebagos use. See “yi-u¢ipu” and 
“n¢ipu” in the Dictionary. 
470, 3. gi-snede u¢ukihehebe gaxai. The length of the long tent depended upon 
the number of small tent-sticks obtained by the warriors. : 
470, 5-6. guepa . . . agudi ¢ata"ce-da®. This is equivalent to “ wawenai,” asking 
or begging them to give something. After the old man said this, the fathers used to 
bring their children, each with four presents. These gifts, in modern times, have con- 
sisted of a piece of dried buffalo meat, a gun, a fine robe, and a kettle. When a gun 
could not be had, “nikide,” which were precious, and were used fer necklaces, were 
offered instead. Sometimes a horse was the fourth gift. 
470, 15. ukit‘é ama, ete. The front flaps of the long tent were raised alittle. Then 
the attacking party passed between the dried meat and the grass-figures, and assaulted 
the chiefs. Both parties fired four times. Then the fight ended. 
470, 18-19. Before the sacred pipe was taken back to its tent, the chiefs smoked it, 
and then it was taken over to the side of the young men, who represented the enemy. 
Here and there one would smoke it. Four times did they carry the pipe around for 
some of them to smoke it; and then it was returned to its sacred tent. 
471, 3. i¢akig¢e ihuyi¢ai. On the evening of the day of the sham fight. 
471, 5. macaka. Frank La Fléche read, ‘“‘maca™ka. 
471, 15-16. Those on horseback used to watch for the pipe-bearers to come around, 
and when the women were on the other side of the circle. Then a horseman would 
take one of the pipes, which he “held for” a man (‘‘ui¢a™”), to whom he gave his 
horse, etc. See ga¢i®-na"paji’s War Story, the final paragraph. The men danced in 
a peculiar course, going from west to south, thence east and north; but the women 
followed the course of the sun, dancing in the reverse order, from the east to the south, 
thence by the west to the north. 
TRANSLATION, 
J.—Our ancestors spoke of making something to keep the people upright, something 
to make them behave. They spoke of making two sacred tents, and also of making 
another. When the chiefs had assembled, they consulted one another. They spoke 
of making sacred the cedar and cottonwood pole and two flat pipes. When they 
finished the pipes, they elected their own chiefs; and each gens of the tribe constituted 
itself according to its sub-gentes. And the gentes of the tribe gave to one another the 
minor sacred things which they now possess. They made the two tents sacred to the 
buffalo; and they made the one tent sacred to human beings; that is, to killing them 
