ADVENTURES OF THE ORPHAN. 603 
“Ha, kage-san’ga! Ha, kage-san’ga! cag¢é ha. Wihan’ga méga’, 
Oh! friend younger Oh! friend younger I go to you c My potential wife likewise, 
brother ! brother ! 
bey ever spy : . , rae . P 
¢a‘ean’gi¢di-ga,” (4-biama Ictinike aka). Ietinike ga” gat’é¢a-biama. 
pity ye me, your rela- said, they say Ietinike the (sub.). Ictinike vat ke killed him by letting 
tion length him fall, they say. 
NOTES. 
This myth is a variant of “The Young Rabbit and Ictinike,” on pp. 50-57. It 
agrees in many particulars with a myth told by another Omaha, Richard Rush, or 
Mac‘awakude, of the yja"ze gens. 
588, 1. et passim, sakib’ ihé, a common but faulty rendering of sakiba ihe (F.). 
588, 7. gnaji te, a%¢a%i ¢a®eti, used by old women instead of gnaji te, ehe ¢a*cti. 
With this use of the plural for the singular, compare the use of the singular for the 
plural in the letters and speeches of chiefs, in the first and second parts of this volume. 
588, 14. sa! sa! archaic interjection of reproof, objection, or disputation. 
588, 15. u¢ade ¢i¢inge (fide F.) is always used in connection with a fear of some 
mysterious person or object, and it seems out of place here. 
589, 1. wajinga b¢ugaqti g¢iza-biama, he took the entire bird (in a magical way), 
as it was his because he killed it. But there still appeared to be a dead bird there, as 
is seen from the next line but one. 
589, 3 and 4. Ga™ wajinga ¢inke a¢i> ag¢a-bi ega", nikagahi aka e¢i® akii-biama, 
Ictinike aka cti a¢i® akii-biama. This to F. is full of mistakes, being poor Omaha. First, 
ag¢a-bi implies that all the people dwelt in the chief’s tent (or else that when they 
killed the red bird they were a great distance from the village), so we should substi- 
tute a¢a-bi. A similar objection might be urged against akii-biama or aki biama, for 
which ahi-biama should be read. The whole sentence, according to F., should be: 
Ga wajin’ga ¢inké nikagahi ¢inké é€¢i> ahi-biama, Ictinike cti 6/di a¢i"’ abi-biama. 
And bird the one chief theone hay- reached there, Ictinike too there hav- reached there, 
who who ing it they say, ing they say. 
for him 
589, 8. we¢ita"-teg¢e, archaic term, name for an appliance that is obsolete among 
the Omahas, but still in use among the Dakotas. It consists of two forked posts sup- 
porting a transverse pole, set up between the fire-place and the seat at the back of 
the tent. It was used for suspending the shield, saddle, bow, ete., of the owner of the 
tent. 
589, 14. ecé used here and elsewhere by G., when géce would seem proper (Lefore 
the words commanded to be spoken), 
589, 14. pe nikaci"ga, etc., not plain to F. 
590, 5. ¢ate te-da"+, archaism for ¢ate te hé, as is ¢ate tai-eda™+ (591, 6.) for ¢ate 
tai he. 
590, 8. tiaga aka, the chief. 
591, 13. Ictinike te¢é ¢inke i¢an¢é ¢inke, etc. I¢a¢e ¢iike is superfluous (fide, F.). 
591, 17. Ictinike igag¢a" aka, Wihe, umitje he ibiqpa¢é te hé, ete. See a similar 
speech in the story of Hinqpe-ag¢e, pp. 167, 174. 
594, 8. Maja™ ¢e¢a™ ¢e¢a™sk edega", ete. Said by the chief to Ictinike: ‘This 
world is very large, but they have reported that yon have various kinds of knowledge. 
