E′hyuñ′i degi′ăta,E′hyuñ′i degi′ăta.Tsä′hop ä′ä′he′dal,Tsä′hop ä′ä′he′dal.Na de‛gu′ănta, de‛gu′ănta; Na de‛gu′ănta, de‛gu′ănta;Gâ′dal-guñ t`añ′gya deo′ta,Gâ′dal-guñ t`añ′gya deo′ta.Go′ dehi′äta, dehi′äta,Go′ dehi′äta, dehi′äta.
E′hyuñ′i degi′ăta,E′hyuñ′i degi′ăta.Tsä′hop ä′ä′he′dal,Tsä′hop ä′ä′he′dal.Na de‛gu′ănta, de‛gu′ănta; Na de‛gu′ănta, de‛gu′ănta;Gâ′dal-guñ t`añ′gya deo′ta,Gâ′dal-guñ t`añ′gya deo′ta.Go′ dehi′äta, dehi′äta,Go′ dehi′äta, dehi′äta.
E′hyuñ′i degi′ăta,E′hyuñ′i degi′ăta.Tsä′hop ä′ä′he′dal,Tsä′hop ä′ä′he′dal.Na de‛gu′ănta, de‛gu′ănta; Na de‛gu′ănta, de‛gu′ănta;Gâ′dal-guñ t`añ′gya deo′ta,Gâ′dal-guñ t`añ′gya deo′ta.Go′ dehi′äta, dehi′äta,Go′ dehi′äta, dehi′äta.
E′hyuñ′i degi′ăta,
E′hyuñ′i degi′ăta.
Tsä′hop ä′ä′he′dal,
Tsä′hop ä′ä′he′dal.
Na de‛gu′ănta, de‛gu′ănta; Na de‛gu′ănta, de‛gu′ănta;
Gâ′dal-guñ t`añ′gya deo′ta,
Gâ′dal-guñ t`añ′gya deo′ta.
Go′ dehi′äta, dehi′äta,
Go′ dehi′äta, dehi′äta.
Translation
I am mashing the berries,I am mashing the berries.They say travelers are coming on the march,They say travelers are coming on the march.I stir (the berries) around, I stir them around;I take them up with a spoon of buffalo horn,I take them up with a spoon of buffalo horn,And I carry them, I carry them (to the strangers),And I carry them, I carry them (to the strangers).
I am mashing the berries,I am mashing the berries.They say travelers are coming on the march,They say travelers are coming on the march.I stir (the berries) around, I stir them around;I take them up with a spoon of buffalo horn,I take them up with a spoon of buffalo horn,And I carry them, I carry them (to the strangers),And I carry them, I carry them (to the strangers).
I am mashing the berries,I am mashing the berries.They say travelers are coming on the march,They say travelers are coming on the march.I stir (the berries) around, I stir them around;I take them up with a spoon of buffalo horn,I take them up with a spoon of buffalo horn,And I carry them, I carry them (to the strangers),And I carry them, I carry them (to the strangers).
I am mashing the berries,
I am mashing the berries.
They say travelers are coming on the march,
They say travelers are coming on the march.
I stir (the berries) around, I stir them around;
I take them up with a spoon of buffalo horn,
I take them up with a spoon of buffalo horn,
And I carry them, I carry them (to the strangers),
And I carry them, I carry them (to the strangers).
This song gives a pretty picture of the old Indian home life and hospitality. In her dream the woman who composed it imagines herself cooking fruit, when the word comes that travelers are approaching, the verb implying that they are on the march with their children, dogs, and household property. She stirs the berries around a few times more, lifts them out with a spoon of buffalo horn, and goes to offer them to the strangers. The translation is an exact paraphrase of the rhythmic repetition of the original. The berry calledeyhuñ′i, “principal or best fruit,” is not found in the present country of the Kiowa, but is remembered among the pleasant things of their old home in the north. It is described as a species of cherry.
Go′mgyä-da′ga,Go′mgyä-da′ga,Do′ nyä′zä′ngo,Do′ nyä′zä′ngo,Go′ da′gya iñhä′po,Go′ da′gya iñhä′po.
Go′mgyä-da′ga,Go′mgyä-da′ga,Do′ nyä′zä′ngo,Do′ nyä′zä′ngo,Go′ da′gya iñhä′po,Go′ da′gya iñhä′po.
Go′mgyä-da′ga,Go′mgyä-da′ga,Do′ nyä′zä′ngo,Do′ nyä′zä′ngo,Go′ da′gya iñhä′po,Go′ da′gya iñhä′po.
Go′mgyä-da′ga,
Go′mgyä-da′ga,
Do′ nyä′zä′ngo,
Do′ nyä′zä′ngo,
Go′ da′gya iñhä′po,
Go′ da′gya iñhä′po.
Translation
That wind, that windShakes my tipi, shakes my tipi,And sings a song for me,And sings a song for me.
That wind, that windShakes my tipi, shakes my tipi,And sings a song for me,And sings a song for me.
That wind, that windShakes my tipi, shakes my tipi,And sings a song for me,And sings a song for me.
That wind, that wind
Shakes my tipi, shakes my tipi,
And sings a song for me,
And sings a song for me.
To the familiar this little song brings up pleasant memories of the prairie camp when the wind is whistling through the tipi poles and blowing the flaps about, while inside the fire burns bright and the song and the game go round.
Dak̔iñ′a daka′ñtähe′dal,Dak̔iñ′a daka′ñtähe′dal.Tsi′sûs-ä daka′ñtähe′dal,Tsi′sûs-ä daka′ñtähe′dal.Da′gya nyäpa′de,Da′gya nyäpa′de.Da′gya iñatä′gyi,Da′gya iñatä′gyi.
Dak̔iñ′a daka′ñtähe′dal,Dak̔iñ′a daka′ñtähe′dal.Tsi′sûs-ä daka′ñtähe′dal,Tsi′sûs-ä daka′ñtähe′dal.Da′gya nyäpa′de,Da′gya nyäpa′de.Da′gya iñatä′gyi,Da′gya iñatä′gyi.
Dak̔iñ′a daka′ñtähe′dal,Dak̔iñ′a daka′ñtähe′dal.Tsi′sûs-ä daka′ñtähe′dal,Tsi′sûs-ä daka′ñtähe′dal.Da′gya nyäpa′de,Da′gya nyäpa′de.Da′gya iñatä′gyi,Da′gya iñatä′gyi.
Dak̔iñ′a daka′ñtähe′dal,
Dak̔iñ′a daka′ñtähe′dal.
Tsi′sûs-ä daka′ñtähe′dal,
Tsi′sûs-ä daka′ñtähe′dal.
Da′gya nyäpa′de,
Da′gya nyäpa′de.
Da′gya iñatä′gyi,
Da′gya iñatä′gyi.
Translation
God has had pity on us,God has had pity on us.Jesus has taken pity on us,Jesus has taken pity on us.He teaches me a song,He teaches me a song.My song is a good one,My song is a good one.
God has had pity on us,God has had pity on us.Jesus has taken pity on us,Jesus has taken pity on us.He teaches me a song,He teaches me a song.My song is a good one,My song is a good one.
God has had pity on us,God has had pity on us.Jesus has taken pity on us,Jesus has taken pity on us.He teaches me a song,He teaches me a song.My song is a good one,My song is a good one.
God has had pity on us,
God has had pity on us.
Jesus has taken pity on us,
Jesus has taken pity on us.
He teaches me a song,
He teaches me a song.
My song is a good one,
My song is a good one.
In their confounding of aboriginal and Christian ideas the Kiowa frequently call the Indian messiah “Jesus,” having learned the latter as a sacred name through the whites.
song[[audio/mpeg]MusicXML]
[[audio/mpeg]MusicXML]
Anso′ gyätä′to,Anso′ gyätä′to;Â′dalte′m ga′tä′dalto′-o′,Â′dalte′m ga′tä′dalto′-o′;Änĭmhä′go, Änĭmhä′go.
Anso′ gyätä′to,Anso′ gyätä′to;Â′dalte′m ga′tä′dalto′-o′,Â′dalte′m ga′tä′dalto′-o′;Änĭmhä′go, Änĭmhä′go.
Anso′ gyätä′to,Anso′ gyätä′to;Â′dalte′m ga′tä′dalto′-o′,Â′dalte′m ga′tä′dalto′-o′;Änĭmhä′go, Änĭmhä′go.
Anso′ gyätä′to,
Anso′ gyätä′to;
Â′dalte′m ga′tä′dalto′-o′,
Â′dalte′m ga′tä′dalto′-o′;
Änĭmhä′go, Änĭmhä′go.
Translation
I shall cut off his feet,I shall cut off his feet;I shall cut off his head,I shall cut off his head;He gets up again, he gets up again.
I shall cut off his feet,I shall cut off his feet;I shall cut off his head,I shall cut off his head;He gets up again, he gets up again.
I shall cut off his feet,I shall cut off his feet;I shall cut off his head,I shall cut off his head;He gets up again, he gets up again.
I shall cut off his feet,
I shall cut off his feet;
I shall cut off his head,
I shall cut off his head;
He gets up again, he gets up again.
This is one of the favorite Kiowa ghost songs and refers to the miraculous resurrection of the dismembered buffalo, according to the promise of the messiah, as related in Sword’s narrative. Seepage 797.
Äähe′dal—they are coming, it is said (ää′, I come); the suffixhedalimplies a report.Ädâ′ga—because I am; the suffixgagives the idea of because.Â′daltem—head; literally hair bone, i. e., skull; fromâ′dal, hair, andtem, bone.Ädalto′yui—“young mountain sheep,” literally “herders” or “corralers,” one of the degrees of the Kiowa military organization. Also calledTeñbeyu′i. (SeeArapaho song 43.)Ä‛′data′i—like my father, resembling my father; fromdata′-i, father, my father.Ädä′tode′yo′—he is standing watching it;ädä′tode, I stand watching it.Äde′tepo′nbä—I went to see my friends;äde′teponbäta, I am going, etc;de′te, friend.Äguănpo′nbä—I went to see dancing;ägu′anponbä′ta, I am going to see a dance;guan, a dance.Ähäyä′—an unmeaning exclamation used in the songs.Ä′hiñ-aih—in the tops of the cottonwood; fromä′hiñ, cottonwood, andaih, in or on the tree tops.Aho′ähe′dal—they are approaching, it is said (as a family on the move, or an army on the march, with household goods, etc); the suffixhedalimplies a report or rumor.Äho′ä, I am coming on, with my family and possessions. CompareImzä′nteähe′dal.Äho′ho!—an unmeaning exclamation used in the songs.Ähyä′to—the Kiowa name for the Arapaho, meaning unknown. The Kiowa call the wild plum by the same name.Äka′na—forÄka′on, q. v.Äka′on—I am poor. The words for “rich” and “poor” refer rather to reputation and mental and moral qualities than to temporal possessions. A man may own many horses, but if he has no war record he is accounted poor.Änĭmhä′go—he gets up again, he rises again.Dehä′go, I rise;behä′, get up;ĭmhä′go, he will get up.Ankañ′gona—he pities us much;gyäkañ′ti, it is a pity. CompareIñkañ′tähe′dal.Anso—feet;anso′i, foot.Ä′nyä′gâlo′nte—I bellow like a buffalo (habitual);nyäo′nto, I am bellowing like a buffalo.Äomhe′dal—he was made so;äo′mdatso′ha, I am made so, I am rendered thus.Ä′piatañ—“wooden stabber, or lance;” the name of a Kiowa sent by his tribe as a delegate to the messiah in 1890.Asa′tito′la—“he whom we send to work,” i. e., “the messenger;” the name by which the Kiowa prophet,Bi′äñk̔i, is now known.Äto′tl-e′dal—he was sent;gyäto′, I send him.Ätso′dalsâ′dal—I have wings (attached); fromtsodal, wing.Bä′ateñ′yi—we cry and hold fast to him;gyäteñ′ta, I cry and hold fast to him.Bäte′yä—he is approaching;äba′teyä, I am approaching. CompareImzä′nteähe′dal.Be′a‛mâ′nhäyi—stretch out your (plural) hands in entreaty.Dea′‛mânhä′go, I stretch out, etc;bea′‛mânhä, stretch out your (singular vocative), etc.Be′dălgu′at—another Kiowa name for the Wichita; signifying “painted or tattooed lips;” frombedal, lips or mouth, andguat, painted, tattooed, or written. SeeDo‛gu′at.Be′dălpago—“hairy mouths;” one of the Kiowa names for the whites; frombedal, lips or mouth,pa, downy hair or fuzz, andgoorgua, the tribal terminal. CompareTa‛ka′-i.Beta!—an exclamation about equivalent to I see, I understand.Bi′äñk̔i—“eating man,” “eater,” a Kiowa prophet and medicine-man; also known asAsa′tito′la, “the messenger.”Botk̔iñ′ago—the Kiowa name for theAä′ninĕ′naor Arapaho Grosventres. The name signifies “belly people;” frombot, belly or stomach, andk̔iñago, people, fromk̔iñahi, “man.”Dä-e′dal—“great star;” fromdä, star, ande′dal, great; one of the Kiowa names for the morning star. It is more commonly calledT’aiñso, “the cross.” (SeeArapaho song 72.)Da′gya—a song.Dakañ′äthe′dal—another form ofIñkañ′tähe′dal, q. v.Dak̔iñ′a—spirit, God; pluraldak̔iñ′ago; fromda-i, medicine, mystery, andk̔iñaork̔iñahi, man.Dak̔iñ′ago—spirits, the spirits; spirit, God,dak̔iñ′a.Da′mânhä′go—forDea′‛mânhä′go.Däsa—I have eyes;dä,t’ä, eye.Da′ta-i—father.Da′te—a long time.Da′tekañ—“keeps his name always,” a Kiowa prophet about 1881, who undertook to bring back the buffalo.Datsä′to—I pray for them;nĭ′ndatsä′to, I pray for him.Dea′‛mânhä′go—I hold out my hands toward him in entreaty. CompareBe′a‛mâ′nhäyi.De′beko′datsä—let us all pray or worship, we must all pray or worship;deda′tsäto, I pray.De′dom—all the world; fromdom, the earth, andde, all, complete.Degi′ăta—I am mashing or pounding it.De‛gu′ănta—I stir it around.De′gyägo′mga—every living creature; the prefixdeconveys the idea of every or all.Dehi′äta—I take it.De′ĭmgo—look, everybody! See, everybody around! The prefixdegives the idea of everybody or all.De′ĭmhä′date—everybody will arise; fromdehä, I rose up from a reclining position. The prefixdegives the idea of everybody, all, or completeness, according to context.Deo′ta—I lift it up, I raise it.Do′—tipi.Do‛gu′at—the Kiowa name for the Wichita, signifying “painted or tattooed faces,” fromdobä, face, andgu′at, painted, engraved, or written.Dom—the earth.Dom-gäga—with the earth;gâga, with, in composition.Ehä′eho′!—an unmeaning exclamation used in the songs.E′häyä!—ibid.E′hyuñi—“principal, real, or best fruit;” a berry, probably a dwarf cherry, described as a black grape-like fruit growing in clusters on bushes from 4 to 6 feet high, in the Sioux country. It was eaten raw or mixed with pemmican.E′manki′na—“can’t hold it,” a Kiowa policeman, now dead, seen by Asatitola in a vision.E′‛peya—“afraid of him,” a Kiowa warrior who died while a prisoner at Fort Marion, Florida, about 1875.Ezä′nteähe′dal—it is approaching, they say. CompareImzä′nteähe′dal.Ezä′nteda′te—it will shake, or tremble (impersonal).Gâ′dal-gâ′ga—with the buffalo;gâga, with, in composition;gâdal, buffalo, generic;pa, a buffalo bull.Gâ′dal-guñ—a buffalo horn; fromgâdal, buffalo; andgu′ñti, horn.Gatä′dalto—I shall cut it off, I am cutting it off (present and future alike).Go—and.Go′mgyä-da′ga—that wind; fromgomgyä, wind, anddaga, that, the, in composition.Go′mtäyä—on (my) back; fromgomtäorgombă, back.Guadal—red.Guăn—a dance.Guan-â′dalka-i—“dance frenzy;” fromguan, a dance, andâ′dalka-i, crazy or foolish; the Kiowa name for the Ghost-dance ecstasy.Gu′ato—bird.Gyäko′m—life, living;hita′ägyä′komta′yä, I am alive.Gyätä′to—I shall cut them off;gatä′dalto, I cut it off.Häoñ′yo, orÄoñ′yo—a cry of grief, especially at funerals.Heyĕ′heyĕ′heyĕ′heyĕ!—an unmeaning exclamation used in the songs.Imhä′go—he would get up, he would arise. CompareÄnĭmhä′go.Imzä′nteähe′dal—they are approaching, it is said; fromdezä′nteä, I move about; the terminationhedalmakes it a matter of report or common belief, equivalent to “they say.” CompareEzä′nteähe′dal. The verb implies coming on like a herd or company or like persons on a march. The simple verb for approaching isäba′teä. CompareBate′yäandÄho′ähe′dal.Iñatä′gyi—it is a good one; fromtãgyaorgyätä′gya, good.Iñhä′poorIñhäpa′de—he sings for me (as if to teach me);dagya gehäpo, I sing a song for him.Iñkañ′tähe′dal—he has had pity on me; fromgyäkañ′ti, (it is a) pity. CompareAnkañ′gona.Ka′ante—another form ofKa′on, poor. CompareÄka′on.Kâitseñ′ko—“principal, or real dogs;” the highest degree of the Kiowa military organization. (SeeArapaho song 43.)Komse′ka-k̔iñ′ahyup—the former Kiowa name for the Arapaho. It signifies “men of the worn-out leggings;” fromkomse, “smoky, soiled, or worn-out,”kati, “leggings,” andk̔iñ′ahyup, “men.”Mânsâ′dal—I have hands or arms;mânto, hand, arm.Ma′sep—the Kiowa name for the Caddo, signifying “pierced noses;” frommak̔on, nose, andsep, the root of a verb signifying to pierce or sew with an awl.Na—I, my; sometimes put before the verb to make it emphatic.Na ädâ′ga—because I am (emphatic); fromna, I, my, andädâ′ga(q. v.), because I am.Nada′g—forNa ädâ′ga, q. v.Nyäâ′mo—he will give it to me;nyänâ′mo, I shall give it to him. There are a number of verbs forgive, according to the nature of the thing given.Nyä′hoănga′mo—he shows or tells me the road;nyän′hoănga′mo, I show him the road;hoăn, road.Nyäo′ngum—I scream; fromäno′nde, it screams, or makes utterance with the mouth.Nyäpa′de—forIñhä′poorIñhäpa′de, q. v.Nyäzä′ngo—it shakes mine;änzä′ngo, it shakes his.O′mda—I have a shape or form (implying a likeness, asä‛data′-i o′mda, I have a form like my father’s).Pa-gu′adal—“red buffalo;” frompa, a buffalo bull, saidgu′adal, red. A Kiowa man, the author of one of the Ghost-dance songs.Pa′-iñgya—“standing in the middle;” a Kiowa prophet who, in 1887, preached the speedy destruction of the whites and the return of the buffalo.Poläñ′yup—“rabbits;” the lowest degree of the Kiowa military organization. (SeeArapaho song 43.)Sa′he—green. (SeeArapaho song 64.)Säk̔o′ta—the Kiowa name for the Cheyenne; the word seems to refer to “biting.”Set-t’aiñ′ti—“white bear,” a noted Kiowa chief, about 1865–1875. The name comes fromset, bear,t’aiñ, white, andti, the personal suffix.Soda′te—he will descend;äso′ta, I descend.Tägyä′ko—the Kiowa name for the Na′kasinĕ′na or northern Arapaho. The word has the same meaning, “sagebrush people,” fromtägyi, “sage brush,” andko, the tribal suffix.T’aiñ′so—the morning star; literally “the cross;” it is sometimes also calledDä-e′dal, the “great star.” (SeeArapaho song 43.)Ta‛ka′-i—one of the Kiowa names for the whites; the word means literally “prominent ears, or ears sticking out,” as compared with the ears of the Indian, which are partly concealed by his long hair. The same name is also applied to a mule or donkey. CompareBe′dal-pa′go.Tälyi—a boy.T‛añgya—a spoon; under certain circumstances the suffixgyăis dropped and the word becomest’a.T‛añ′peko—skunkberry (?) people; one of the degrees of the Kiowa military organization. (SeeArapaho song 43.)Teñ′beyui—“young mountain sheep,” another name for theÄdalto′yui, q. v.Ton—tail;gu′ato-ton, bird tail; frequently used to denote a fan or headdress made of the tail feathers of an eagle, hawk, or other bird.Tongyä-gu′adal—“red tail;” the name of a Kiowa man; fromtonortongyä, tail, andgu′adal, red.Toñkoñ′go—“black legs,” one of the degrees of the Kiowa military organization. (SeeArapaho song 43).To′ñsâdal—I have legs; fromtoñti, leg.Tsä′hop—movers, emigrants (moving with household goods, etc). The word has no singular form.Tsäñ′yui—“rabbits;” another name for thePoläñ′yupdegree of the Kiowa military organization. (SeeArapaho song 43.)Tseñtän′mo—horse headdress people (?), one of the degrees of the Kiowa military organization. (SeeArapaho song 43.)Tsi′sûs(Tsi′sûs-ä)—Jesus.Tsoñ—an awl.Tsoñ′ä—the awl game. (SeeArapaho song 64.)Yä′‛pähe—soldiers; the military organization of the Kiowa. (SeeArapaho song 43.)
Äähe′dal—they are coming, it is said (ää′, I come); the suffixhedalimplies a report.
Ädâ′ga—because I am; the suffixgagives the idea of because.
Â′daltem—head; literally hair bone, i. e., skull; fromâ′dal, hair, andtem, bone.
Ädalto′yui—“young mountain sheep,” literally “herders” or “corralers,” one of the degrees of the Kiowa military organization. Also calledTeñbeyu′i. (SeeArapaho song 43.)
Ä‛′data′i—like my father, resembling my father; fromdata′-i, father, my father.
Ädä′tode′yo′—he is standing watching it;ädä′tode, I stand watching it.
Äde′tepo′nbä—I went to see my friends;äde′teponbäta, I am going, etc;de′te, friend.
Äguănpo′nbä—I went to see dancing;ägu′anponbä′ta, I am going to see a dance;guan, a dance.
Ähäyä′—an unmeaning exclamation used in the songs.
Ä′hiñ-aih—in the tops of the cottonwood; fromä′hiñ, cottonwood, andaih, in or on the tree tops.
Aho′ähe′dal—they are approaching, it is said (as a family on the move, or an army on the march, with household goods, etc); the suffixhedalimplies a report or rumor.Äho′ä, I am coming on, with my family and possessions. CompareImzä′nteähe′dal.
Äho′ho!—an unmeaning exclamation used in the songs.
Ähyä′to—the Kiowa name for the Arapaho, meaning unknown. The Kiowa call the wild plum by the same name.
Äka′na—forÄka′on, q. v.
Äka′on—I am poor. The words for “rich” and “poor” refer rather to reputation and mental and moral qualities than to temporal possessions. A man may own many horses, but if he has no war record he is accounted poor.
Änĭmhä′go—he gets up again, he rises again.Dehä′go, I rise;behä′, get up;ĭmhä′go, he will get up.
Ankañ′gona—he pities us much;gyäkañ′ti, it is a pity. CompareIñkañ′tähe′dal.
Anso—feet;anso′i, foot.
Ä′nyä′gâlo′nte—I bellow like a buffalo (habitual);nyäo′nto, I am bellowing like a buffalo.
Äomhe′dal—he was made so;äo′mdatso′ha, I am made so, I am rendered thus.
Ä′piatañ—“wooden stabber, or lance;” the name of a Kiowa sent by his tribe as a delegate to the messiah in 1890.
Asa′tito′la—“he whom we send to work,” i. e., “the messenger;” the name by which the Kiowa prophet,Bi′äñk̔i, is now known.
Äto′tl-e′dal—he was sent;gyäto′, I send him.
Ätso′dalsâ′dal—I have wings (attached); fromtsodal, wing.
Bä′ateñ′yi—we cry and hold fast to him;gyäteñ′ta, I cry and hold fast to him.
Bäte′yä—he is approaching;äba′teyä, I am approaching. CompareImzä′nteähe′dal.
Be′a‛mâ′nhäyi—stretch out your (plural) hands in entreaty.Dea′‛mânhä′go, I stretch out, etc;bea′‛mânhä, stretch out your (singular vocative), etc.
Be′dălgu′at—another Kiowa name for the Wichita; signifying “painted or tattooed lips;” frombedal, lips or mouth, andguat, painted, tattooed, or written. SeeDo‛gu′at.
Be′dălpago—“hairy mouths;” one of the Kiowa names for the whites; frombedal, lips or mouth,pa, downy hair or fuzz, andgoorgua, the tribal terminal. CompareTa‛ka′-i.
Beta!—an exclamation about equivalent to I see, I understand.
Bi′äñk̔i—“eating man,” “eater,” a Kiowa prophet and medicine-man; also known asAsa′tito′la, “the messenger.”
Botk̔iñ′ago—the Kiowa name for theAä′ninĕ′naor Arapaho Grosventres. The name signifies “belly people;” frombot, belly or stomach, andk̔iñago, people, fromk̔iñahi, “man.”
Dä-e′dal—“great star;” fromdä, star, ande′dal, great; one of the Kiowa names for the morning star. It is more commonly calledT’aiñso, “the cross.” (SeeArapaho song 72.)
Da′gya—a song.
Dakañ′äthe′dal—another form ofIñkañ′tähe′dal, q. v.
Dak̔iñ′a—spirit, God; pluraldak̔iñ′ago; fromda-i, medicine, mystery, andk̔iñaork̔iñahi, man.
Dak̔iñ′ago—spirits, the spirits; spirit, God,dak̔iñ′a.
Da′mânhä′go—forDea′‛mânhä′go.
Däsa—I have eyes;dä,t’ä, eye.
Da′ta-i—father.
Da′te—a long time.
Da′tekañ—“keeps his name always,” a Kiowa prophet about 1881, who undertook to bring back the buffalo.
Datsä′to—I pray for them;nĭ′ndatsä′to, I pray for him.
Dea′‛mânhä′go—I hold out my hands toward him in entreaty. CompareBe′a‛mâ′nhäyi.
De′beko′datsä—let us all pray or worship, we must all pray or worship;deda′tsäto, I pray.
De′dom—all the world; fromdom, the earth, andde, all, complete.
Degi′ăta—I am mashing or pounding it.
De‛gu′ănta—I stir it around.
De′gyägo′mga—every living creature; the prefixdeconveys the idea of every or all.
Dehi′äta—I take it.
De′ĭmgo—look, everybody! See, everybody around! The prefixdegives the idea of everybody or all.
De′ĭmhä′date—everybody will arise; fromdehä, I rose up from a reclining position. The prefixdegives the idea of everybody, all, or completeness, according to context.
Deo′ta—I lift it up, I raise it.
Do′—tipi.
Do‛gu′at—the Kiowa name for the Wichita, signifying “painted or tattooed faces,” fromdobä, face, andgu′at, painted, engraved, or written.
Dom—the earth.
Dom-gäga—with the earth;gâga, with, in composition.
Ehä′eho′!—an unmeaning exclamation used in the songs.
E′häyä!—ibid.
E′hyuñi—“principal, real, or best fruit;” a berry, probably a dwarf cherry, described as a black grape-like fruit growing in clusters on bushes from 4 to 6 feet high, in the Sioux country. It was eaten raw or mixed with pemmican.
E′manki′na—“can’t hold it,” a Kiowa policeman, now dead, seen by Asatitola in a vision.
E′‛peya—“afraid of him,” a Kiowa warrior who died while a prisoner at Fort Marion, Florida, about 1875.
Ezä′nteähe′dal—it is approaching, they say. CompareImzä′nteähe′dal.
Ezä′nteda′te—it will shake, or tremble (impersonal).
Gâ′dal-gâ′ga—with the buffalo;gâga, with, in composition;gâdal, buffalo, generic;pa, a buffalo bull.
Gâ′dal-guñ—a buffalo horn; fromgâdal, buffalo; andgu′ñti, horn.
Gatä′dalto—I shall cut it off, I am cutting it off (present and future alike).
Go—and.
Go′mgyä-da′ga—that wind; fromgomgyä, wind, anddaga, that, the, in composition.
Go′mtäyä—on (my) back; fromgomtäorgombă, back.
Guadal—red.
Guăn—a dance.
Guan-â′dalka-i—“dance frenzy;” fromguan, a dance, andâ′dalka-i, crazy or foolish; the Kiowa name for the Ghost-dance ecstasy.
Gu′ato—bird.
Gyäko′m—life, living;hita′ägyä′komta′yä, I am alive.
Gyätä′to—I shall cut them off;gatä′dalto, I cut it off.
Häoñ′yo, orÄoñ′yo—a cry of grief, especially at funerals.
Heyĕ′heyĕ′heyĕ′heyĕ!—an unmeaning exclamation used in the songs.
Imhä′go—he would get up, he would arise. CompareÄnĭmhä′go.
Imzä′nteähe′dal—they are approaching, it is said; fromdezä′nteä, I move about; the terminationhedalmakes it a matter of report or common belief, equivalent to “they say.” CompareEzä′nteähe′dal. The verb implies coming on like a herd or company or like persons on a march. The simple verb for approaching isäba′teä. CompareBate′yäandÄho′ähe′dal.
Iñatä′gyi—it is a good one; fromtãgyaorgyätä′gya, good.
Iñhä′poorIñhäpa′de—he sings for me (as if to teach me);dagya gehäpo, I sing a song for him.
Iñkañ′tähe′dal—he has had pity on me; fromgyäkañ′ti, (it is a) pity. CompareAnkañ′gona.
Ka′ante—another form ofKa′on, poor. CompareÄka′on.
Kâitseñ′ko—“principal, or real dogs;” the highest degree of the Kiowa military organization. (SeeArapaho song 43.)
Komse′ka-k̔iñ′ahyup—the former Kiowa name for the Arapaho. It signifies “men of the worn-out leggings;” fromkomse, “smoky, soiled, or worn-out,”kati, “leggings,” andk̔iñ′ahyup, “men.”
Mânsâ′dal—I have hands or arms;mânto, hand, arm.
Ma′sep—the Kiowa name for the Caddo, signifying “pierced noses;” frommak̔on, nose, andsep, the root of a verb signifying to pierce or sew with an awl.
Na—I, my; sometimes put before the verb to make it emphatic.
Na ädâ′ga—because I am (emphatic); fromna, I, my, andädâ′ga(q. v.), because I am.
Nada′g—forNa ädâ′ga, q. v.
Nyäâ′mo—he will give it to me;nyänâ′mo, I shall give it to him. There are a number of verbs forgive, according to the nature of the thing given.
Nyä′hoănga′mo—he shows or tells me the road;nyän′hoănga′mo, I show him the road;hoăn, road.
Nyäo′ngum—I scream; fromäno′nde, it screams, or makes utterance with the mouth.
Nyäpa′de—forIñhä′poorIñhäpa′de, q. v.
Nyäzä′ngo—it shakes mine;änzä′ngo, it shakes his.
O′mda—I have a shape or form (implying a likeness, asä‛data′-i o′mda, I have a form like my father’s).
Pa-gu′adal—“red buffalo;” frompa, a buffalo bull, saidgu′adal, red. A Kiowa man, the author of one of the Ghost-dance songs.
Pa′-iñgya—“standing in the middle;” a Kiowa prophet who, in 1887, preached the speedy destruction of the whites and the return of the buffalo.
Poläñ′yup—“rabbits;” the lowest degree of the Kiowa military organization. (SeeArapaho song 43.)
Sa′he—green. (SeeArapaho song 64.)
Säk̔o′ta—the Kiowa name for the Cheyenne; the word seems to refer to “biting.”
Set-t’aiñ′ti—“white bear,” a noted Kiowa chief, about 1865–1875. The name comes fromset, bear,t’aiñ, white, andti, the personal suffix.
Soda′te—he will descend;äso′ta, I descend.
Tägyä′ko—the Kiowa name for the Na′kasinĕ′na or northern Arapaho. The word has the same meaning, “sagebrush people,” fromtägyi, “sage brush,” andko, the tribal suffix.
T’aiñ′so—the morning star; literally “the cross;” it is sometimes also calledDä-e′dal, the “great star.” (SeeArapaho song 43.)
Ta‛ka′-i—one of the Kiowa names for the whites; the word means literally “prominent ears, or ears sticking out,” as compared with the ears of the Indian, which are partly concealed by his long hair. The same name is also applied to a mule or donkey. CompareBe′dal-pa′go.
Tälyi—a boy.
T‛añgya—a spoon; under certain circumstances the suffixgyăis dropped and the word becomest’a.
T‛añ′peko—skunkberry (?) people; one of the degrees of the Kiowa military organization. (SeeArapaho song 43.)
Teñ′beyui—“young mountain sheep,” another name for theÄdalto′yui, q. v.
Ton—tail;gu′ato-ton, bird tail; frequently used to denote a fan or headdress made of the tail feathers of an eagle, hawk, or other bird.
Tongyä-gu′adal—“red tail;” the name of a Kiowa man; fromtonortongyä, tail, andgu′adal, red.
Toñkoñ′go—“black legs,” one of the degrees of the Kiowa military organization. (SeeArapaho song 43).
To′ñsâdal—I have legs; fromtoñti, leg.
Tsä′hop—movers, emigrants (moving with household goods, etc). The word has no singular form.
Tsäñ′yui—“rabbits;” another name for thePoläñ′yupdegree of the Kiowa military organization. (SeeArapaho song 43.)
Tseñtän′mo—horse headdress people (?), one of the degrees of the Kiowa military organization. (SeeArapaho song 43.)
Tsi′sûs(Tsi′sûs-ä)—Jesus.
Tsoñ—an awl.
Tsoñ′ä—the awl game. (SeeArapaho song 64.)
Yä′‛pähe—soldiers; the military organization of the Kiowa. (SeeArapaho song 43.)
Asinais—an old French name, fromHasinai.Caddo—popular name, fromKä′dohadä′cho.Cadodaquio—Joutel (1687), another form ofKä′dohadä′cho.Cenis—old French name used by Joutel in 1687; fromHasinai.Dä′sha-i—Wichita name.Dĕ′sa—another form ofDä′sha-i.Hasi′naiorHasi′ni—the proper generic term for at least the principal Caddo divisions, and perhaps for all of them. It is also used by them as synonymous with “Indians.”Kä′dohădä′cho—the name of the Caddo proper, as used by themselves.Ma′se′p—Kiowa name; “pierced nose,” frommak̔on, nose, andsep, the root of a verb signifying to pierce or sew with an awl.Na′shonĭtorNa′shoni—Comanche name, frequently used also by the neighboring tribes to designate the Caddo; the Nassonite of the early French writers on Texas.Nez Percé—French traders’ name; “pierced nose.”Ni′rĭs-hări′s-kĭ′riki—another Wichita name.Otä′s-itä′niuw′—Cheyenne name; “pierced nose people.”Tani′bänĕn,Tani′bänĕnina,Tani′bätha—Arapaho name; “pierced nose people,”tani, nose.
Asinais—an old French name, fromHasinai.
Caddo—popular name, fromKä′dohadä′cho.
Cadodaquio—Joutel (1687), another form ofKä′dohadä′cho.
Cenis—old French name used by Joutel in 1687; fromHasinai.
Dä′sha-i—Wichita name.
Dĕ′sa—another form ofDä′sha-i.
Hasi′naiorHasi′ni—the proper generic term for at least the principal Caddo divisions, and perhaps for all of them. It is also used by them as synonymous with “Indians.”
Kä′dohădä′cho—the name of the Caddo proper, as used by themselves.
Ma′se′p—Kiowa name; “pierced nose,” frommak̔on, nose, andsep, the root of a verb signifying to pierce or sew with an awl.
Na′shonĭtorNa′shoni—Comanche name, frequently used also by the neighboring tribes to designate the Caddo; the Nassonite of the early French writers on Texas.
Nez Percé—French traders’ name; “pierced nose.”
Ni′rĭs-hări′s-kĭ′riki—another Wichita name.
Otä′s-itä′niuw′—Cheyenne name; “pierced nose people.”
Tani′bänĕn,Tani′bänĕnina,Tani′bätha—Arapaho name; “pierced nose people,”tani, nose.
“Pierced nose,” in allusion to their former custom of boring the nose for the insertion of a ring.
The Caddo are the principal southern representatives of the Caddoan stock, which includes also the Wichita, Kichai, Pawnee, and Arikara. Their confederacy consisted of about a dozen tribes or divisions, claiming as their original territory the whole of lower Red river and adjacent country in Louisiana, eastern Texas, and southern Arkansas. The names of these twelve divisions, including two of foreign origin, have been preserved as follows:
Kä′dohadä′cho(Caddo proper).
Nädä′ko(Anadarko).
Hai′-nai(Toni).
Nä′bai-dä′cho(Nabedache).
Nä′kohodo′tsi(Nacogdoches).
Näshi′tosh(Natchitoches).
Nä′ka‛na′wan.
Hădai′-i(Adai, Adaize).
Hai′-ĭsh(Eyeish, Aliche, Aes).
Yä′tăsi.
I′măha—a band of Omaha, or perhaps more probably Kwâpâ, who lived with the Kä′dohadä′cho, but retained their own distinct language.There are still a few living with the Caddo, but they retain only the name. It will be remembered that when the Caddo lived in eastern Louisiana the Arkansas or Kwâpâ were their nearest neighbors on the north, and these Imaha may have been a part of the Kwâpâ who lived “up stream” (U′mañhañ) on the Arkansas. The Caddo call the Omaha tribe by the same name.
Yowa′ni—originally a band of the Heyowani division of the Choctaw. They joined the Caddo a long time ago, probably about the time the Choctaw began to retire across the Mississippi before the whites. Some few are still living with the Caddo and retain their distinct language. There is evidence that some Koasati (Cooshatties) were mixed with them.
The Kä′dohadä′cho seem to be recognized as the principal Caddo division, and the generic termHasi′naiby which the confederates designate themselves is sometimes regarded as belonging more properly to the three divisions first named. According to their own statements some of the dialects spoken by the several divisions were mutually unintelligible. At present the Kädohadächo and Nädäko are the ruling dialects, while the Näbaidächo, Näkohodotsi, Hădai′-i, and Hai′-ĭsh are practically extinct. The Kichai, Bidai, and Akokisa, who formerly lived near the Caddo on the eastern border of Texas, did not belong to the confederacy, although at least one of these tribes, the Kichai, is of the same stock and is now on the same reservation.
The Caddo have ten gentes:Na′wotsi, Bear;Tasha, Wolf;Ta′năhă, Buffalo;Ta′o, Beaver;Iwi, Eagle;Oăt, Raccoon;Ka′g‛aih, Crow;Ka′găhănĭn, Thunder;Kĭshi, Panther;Sûko, Sun. The Bear gens is the most numerous. The Buffalo gens is sometimes called alsoKoho′or Alligator, because both animals bellow in the same way. These of a particular gens will not kill the animal from which the gens takes its name, and no Caddo in the old times would kill either an eagle or a panther, although they were not afraid to kill the bear, as are so many of the western tribes. The eagle might be killed, however, for its feathers by a hunter regularly initiated and consecrated for that purpose.
The original home of the Caddo was on lower Red river in Louisiana. According to their own tradition, which has parallels among several other tribes, they came up from under the ground through the mouth of a cave in a hill which they callCha′‛kanĭ′nă, “The place of crying,” on a lake close to the south bank of Red river, just at its junction with the Mississippi. In those days men and animals were all brothers and all lived together under the ground. But at last they discovered the entrance to the cave leading up to the surface of the earth, and so they decided to ascend and come out. First an old man climbed up, carrying in one hand fire and a pipe and in the other a drum. After him came his wife, with corn and pumpkin seeds. Then followed the rest of the people and the animals. All intended to come out, but as soon as the wolf had climbed up he closed the hole, and shut up therest of the people and animals under the ground, where they still remain. Those who had come out sat down and cried a long time for their friends below, hence the name of the place. Because the Caddo came out of the ground they call itină′, mother, and go back to it when they die. Because they have had the pipe and the drum and the corn and pumpkins since they have been a people, they hold fast to these things and have never thrown them away.
From this place they spread out toward the west, following up the course of Red river, along which they made their principal settlements. For a long time they lived on Caddo lake, on the boundary between Louisiana and Texas, their principal village on the lake being called Sha′chidĭ′ni, “Timber hill.” Their acquaintance with the whites began at a very early period. One of their tribes, the Nädäko, is mentioned under the name of Nandacao in the narrative of De Soto’s expedition as early as 1540. The Kädohadächo were known to the French as early as 1687. The relations of the Caddo with the French and Spaniards were intimate and friendly. Catholic missions were established among them, about the year 1700 and continued to exist until 1812, when the missions were suppressed by the Spanish government and the Indians were scattered. In the meantime Louisiana had been purchased by the United States, and the Caddo soon began to be pushed away from their ancient villages into the western territory, where they were exposed to the constant inroads of the prairie tribes. From this time their decline was rapid, and the events of the Texan and Mexican wars aided still further in their demoralization. They made their first treaty with the United States in 1835, at which time they were chiefly in Louisiana, southwest of Red river and adjoining Texas. They afterward removed to Brazos river in Texas, and to Washita river in Indian Territory in 1859. When the rebellion broke out, the Caddo, not wishing to take up arms against the government, fled north into Kansas and remained there until the close of the war, when they returned to the Washita. Their present reservation, which they hold only by executive order and jointly with the Wichita, lies between Washita and Canadian rivers in western Oklahoma, having the Cheyenne and Arapaho on the north and west and the Kiowa, Comanche, and Apache on the south. In 1893 they numbered 507.
In person the Caddo are rather smaller and darker than the neighboring prairie tribes, and from their long residence in Louisiana, they have a considerable admixture of French blood. They are an agricultural tribe, raising large crops of corn, pumpkins, and melons, and still retaining industrious habits in spite of their many vicissitudes of fortune. They were never buffalo hunters until they came out on the plains. They formerly lived in conical grass houses like the Wichita, but are now in log houses and generally wear citizen’s dress excepting in the dance. The old custom which gave rise to the name and tribal sign of “Pierced Nose” is now obsolete. In 1806 Sibley said of them, “They are brave, despise danger or death, and boast that they havenever shed white man’s blood.” Their former enemies, the prairie tribes, bear witness to their bravery, and their friendship toward the whites is a part of their history, but has resulted in no great advantage to themselves, as they have been dispossessed from their own country and are recognized only as tenants at will in their present location.
They and the Wichita received the new doctrine from the Arapaho, and were soon among its most earnest adherents, notwithstanding the fact that they were regarded as the most advanced of all the tribes in that part of the country. It may be that their history had led them to feel a special need of a messiah. They have been hard and constant dancers, at one time even dancing in winter when there was nearly a foot of snow upon the ground. Their first songs were those which they had heard from the Arapaho, and sang in corrupted form, with only a general idea of their meaning, but they now have a number of songs in their own language, some of which are singularly pleasing in melody and sentiment.
Closely associated with the Caddo on the same reservation are the Wichita, with their subtribes, the Tawakoni and Waco, numbering together 316 in 1893; the Delaware, numbering 94, and the Kichai (Keechies), numbering only 52. Of these, all but the Delaware, who are Algonquian, belong to the Caddoan stock. The Wichita and their subtribes, although retaining in indistinct form the common Caddoan tradition, claim as their proper home the Wichita mountains, near which they still remain. Sixty years ago their principal village was on the north side of the north fork of Red river, a short distance below the mouth of Elm creek, in Oklahoma. They live in conical grass houses and, like the other tribes of the stock, are agricultural. They call themselvesKĭ′tikĭti′sh—they are calledTawe′hashby the Caddo and Kichai—and are known to most of their other neighbors and in the sign language as the “Tattooed People” (Do′kănă, Comanche;Do‛gu′at, Kiowa), from an old custom now nearly obsolete. For the same reason and from their resemblance to the Pawnee, with whose language their own has a close connection, the French called themPani Pique′s.
The Kichai or Keechie, orKi′tsäsh, as they call themselves, are a small tribe of the same stock, and claim to have moved up Red river in company with the Caddo. Their language is different from that of any of their neighbors, but approaches the Pawnee.
The Delaware are a small band of the celebrated tribe of that name. They removed from the east and settled with the main body in Kansas, but drifted south into Texas while it was still Spanish territory. After a long series of conflicts with the American settlers of Texas, before and after the Mexican war, they were finally taken under the protection of the United States government and assigned to their present reservation along with other emigrant tribes from that state.
Nä′nisa′na, Nä′nisa′na,Ha′yo tă′ia′ ă′ă′,Ha′yo tă′ia′ ă′ă′,Na′wi hă′iă′ i′nă′,Na′wi hă′iă′ i′nă′.
Nä′nisa′na, Nä′nisa′na,Ha′yo tă′ia′ ă′ă′,Ha′yo tă′ia′ ă′ă′,Na′wi hă′iă′ i′nă′,Na′wi hă′iă′ i′nă′.
Nä′nisa′na, Nä′nisa′na,Ha′yo tă′ia′ ă′ă′,Ha′yo tă′ia′ ă′ă′,Na′wi hă′iă′ i′nă′,Na′wi hă′iă′ i′nă′.
Nä′nisa′na, Nä′nisa′na,
Ha′yo tă′ia′ ă′ă′,
Ha′yo tă′ia′ ă′ă′,
Na′wi hă′iă′ i′nă′,
Na′wi hă′iă′ i′nă′.
Translation
Nä′nisa′na, Nä′nisa′na,Our father dwells above,Our father dwells above,Our mother dwells below,Our mother dwells below.
Nä′nisa′na, Nä′nisa′na,Our father dwells above,Our father dwells above,Our mother dwells below,Our mother dwells below.
Nä′nisa′na, Nä′nisa′na,Our father dwells above,Our father dwells above,Our mother dwells below,Our mother dwells below.
Nä′nisa′na, Nä′nisa′na,
Our father dwells above,
Our father dwells above,
Our mother dwells below,
Our mother dwells below.
“Our mother” here refers to the earth.
song[[audio/mpeg]MusicXML]
[[audio/mpeg]MusicXML]
Nä′nisa′na, nä′nisa′na,Wû′nti ha′yano′ di′witi′a ha′yo′,Wû′nti ha′yano′ di′witi′a ha′yo′,A′ă ko′ia′ ha′yo′,A′ă ko′ia′ ha′yo′,Wû′nti ha′ya′no ta′-ia′ ha′yo′,Wû′nti ha′ya′no ta′-ia′ ha′yo′.
Nä′nisa′na, nä′nisa′na,Wû′nti ha′yano′ di′witi′a ha′yo′,Wû′nti ha′yano′ di′witi′a ha′yo′,A′ă ko′ia′ ha′yo′,A′ă ko′ia′ ha′yo′,Wû′nti ha′ya′no ta′-ia′ ha′yo′,Wû′nti ha′ya′no ta′-ia′ ha′yo′.
Nä′nisa′na, nä′nisa′na,Wû′nti ha′yano′ di′witi′a ha′yo′,Wû′nti ha′yano′ di′witi′a ha′yo′,A′ă ko′ia′ ha′yo′,A′ă ko′ia′ ha′yo′,Wû′nti ha′ya′no ta′-ia′ ha′yo′,Wû′nti ha′ya′no ta′-ia′ ha′yo′.
Nä′nisa′na, nä′nisa′na,
Wû′nti ha′yano′ di′witi′a ha′yo′,
Wû′nti ha′yano′ di′witi′a ha′yo′,
A′ă ko′ia′ ha′yo′,
A′ă ko′ia′ ha′yo′,
Wû′nti ha′ya′no ta′-ia′ ha′yo′,
Wû′nti ha′ya′no ta′-ia′ ha′yo′.
Translation
Nä′nisa′na, nä′nisa′na,All our people are going up,All our people are going up,Above to where the father dwells,Above to where the father dwells,Above to where our people live,Above to where our people live.
Nä′nisa′na, nä′nisa′na,All our people are going up,All our people are going up,Above to where the father dwells,Above to where the father dwells,Above to where our people live,Above to where our people live.
Nä′nisa′na, nä′nisa′na,All our people are going up,All our people are going up,Above to where the father dwells,Above to where the father dwells,Above to where our people live,Above to where our people live.
Nä′nisa′na, nä′nisa′na,
All our people are going up,
All our people are going up,
Above to where the father dwells,
Above to where the father dwells,
Above to where our people live,
Above to where our people live.
He′yawe′ya! He′yawe′ya!Nû′na ĭ′tsiya′ si′bocha′ha′,Nû′na ĭ′tsiya′ si′bocha′ha′,Wû′nti ha′yano′ ha′nĭn gû′kwû′ts-a′,Wû′nti ha′yano′ ha′nĭn gû′kwû′ts-a′,He′yahe′eye′! He′yahe′eye′!
He′yawe′ya! He′yawe′ya!Nû′na ĭ′tsiya′ si′bocha′ha′,Nû′na ĭ′tsiya′ si′bocha′ha′,Wû′nti ha′yano′ ha′nĭn gû′kwû′ts-a′,Wû′nti ha′yano′ ha′nĭn gû′kwû′ts-a′,He′yahe′eye′! He′yahe′eye′!
He′yawe′ya! He′yawe′ya!Nû′na ĭ′tsiya′ si′bocha′ha′,Nû′na ĭ′tsiya′ si′bocha′ha′,Wû′nti ha′yano′ ha′nĭn gû′kwû′ts-a′,Wû′nti ha′yano′ ha′nĭn gû′kwû′ts-a′,He′yahe′eye′! He′yahe′eye′!
He′yawe′ya! He′yawe′ya!
Nû′na ĭ′tsiya′ si′bocha′ha′,
Nû′na ĭ′tsiya′ si′bocha′ha′,
Wû′nti ha′yano′ ha′nĭn gû′kwû′ts-a′,
Wû′nti ha′yano′ ha′nĭn gû′kwû′ts-a′,
He′yahe′eye′! He′yahe′eye′!
Translation
He′yawe′ya! He′yawe′ya!I have come because I want to see them,I have come because I want to see them,The people, all my children,The people, all my children.He′yahe′eye! He′yahe′eye!
He′yawe′ya! He′yawe′ya!I have come because I want to see them,I have come because I want to see them,The people, all my children,The people, all my children.He′yahe′eye! He′yahe′eye!
He′yawe′ya! He′yawe′ya!I have come because I want to see them,I have come because I want to see them,The people, all my children,The people, all my children.He′yahe′eye! He′yahe′eye!
He′yawe′ya! He′yawe′ya!
I have come because I want to see them,
I have come because I want to see them,
The people, all my children,
The people, all my children.
He′yahe′eye! He′yahe′eye!
This song was composed by a woman named Nyu′taa. According to her story, she saw in her trance a large company approaching, led by a man who told her he was the Father and that he was coming because he wished to see all his children.
Na′tsiwa′ya, na′tsiwa′ya,Na′ ika′—Wi′ahe′e′ye′,Na′ ika′—Wi′ahe′e′ye′,Wi′ahe′e′ye′ye′yeahe′ye′,Wi′ahe′e′ye′ye′yeahe′ye′.
Na′tsiwa′ya, na′tsiwa′ya,Na′ ika′—Wi′ahe′e′ye′,Na′ ika′—Wi′ahe′e′ye′,Wi′ahe′e′ye′ye′yeahe′ye′,Wi′ahe′e′ye′ye′yeahe′ye′.
Na′tsiwa′ya, na′tsiwa′ya,Na′ ika′—Wi′ahe′e′ye′,Na′ ika′—Wi′ahe′e′ye′,Wi′ahe′e′ye′ye′yeahe′ye′,Wi′ahe′e′ye′ye′yeahe′ye′.
Na′tsiwa′ya, na′tsiwa′ya,
Na′ ika′—Wi′ahe′e′ye′,
Na′ ika′—Wi′ahe′e′ye′,
Wi′ahe′e′ye′ye′yeahe′ye′,
Wi′ahe′e′ye′ye′yeahe′ye′.
Translation
I am coming, I am coming,The grandmother from on high,Wi′ahe′e′ye′,The grandmother from on high,Wi′ahe′e′ye′,Wi′ahe′e′ye′ye′yeahe′ye′,Wi′ahe′e′ye′ye′yeahe′ye′!
I am coming, I am coming,The grandmother from on high,Wi′ahe′e′ye′,The grandmother from on high,Wi′ahe′e′ye′,Wi′ahe′e′ye′ye′yeahe′ye′,Wi′ahe′e′ye′ye′yeahe′ye′!
I am coming, I am coming,The grandmother from on high,Wi′ahe′e′ye′,The grandmother from on high,Wi′ahe′e′ye′,Wi′ahe′e′ye′ye′yeahe′ye′,Wi′ahe′e′ye′ye′yeahe′ye′!
I am coming, I am coming,
The grandmother from on high,Wi′ahe′e′ye′,
The grandmother from on high,Wi′ahe′e′ye′,
Wi′ahe′e′ye′ye′yeahe′ye′,
Wi′ahe′e′ye′ye′yeahe′ye′!
This song also was composed by the woman Nyu′taa. In her trance vision she fell asleep and seemed (still in the vision) to be awakened by the noise of a storm, when she looked and saw approaching her the Storm Spirit, who said to her, “I come, the grandmother from on high.” The Caddo call thunder the “grandmother above” and the sun the “uncle above.”
Wa′hiya′ne, wa′hiya′ne,Na′-iye′ ino′ ga′nio′sĭt,Na′-iye′ ino′ ga′nio′sĭt.Wa′hiya′ne, wa′hiya′ne.
Wa′hiya′ne, wa′hiya′ne,Na′-iye′ ino′ ga′nio′sĭt,Na′-iye′ ino′ ga′nio′sĭt.Wa′hiya′ne, wa′hiya′ne.
Wa′hiya′ne, wa′hiya′ne,Na′-iye′ ino′ ga′nio′sĭt,Na′-iye′ ino′ ga′nio′sĭt.Wa′hiya′ne, wa′hiya′ne.
Wa′hiya′ne, wa′hiya′ne,
Na′-iye′ ino′ ga′nio′sĭt,
Na′-iye′ ino′ ga′nio′sĭt.
Wa′hiya′ne, wa′hiya′ne.
Translation
Wa′hiya′ne, wa′hiya′ne,My sister above, she is painted,My sister above, she is painted.Wa′hiya′ne, wa′hiya′ne.
Wa′hiya′ne, wa′hiya′ne,My sister above, she is painted,My sister above, she is painted.Wa′hiya′ne, wa′hiya′ne.
Wa′hiya′ne, wa′hiya′ne,My sister above, she is painted,My sister above, she is painted.Wa′hiya′ne, wa′hiya′ne.
Wa′hiya′ne, wa′hiya′ne,
My sister above, she is painted,
My sister above, she is painted.
Wa′hiya′ne, wa′hiya′ne.
This is another song composed by Nyu′taa, who herself explained it. In this trance vision she saw a spirit woman painted with blue stripes on her forehead and a crow on her chin, who told her that she was “her sister, the Evening Star.” While singing this song Nyu′taa was sitting near me, when she suddenly cried out and went into a spasm of trembling and crying lasting some minutes, lifting up her right hand toward the west at the same time. Such attacks were so common among the women at song rehearsals as frequently to interfere with the work, although the bystanders regarded them as a matter of course and took only a passing notice of these incidents.
Nä′nisa′na, nä′nisa′na,Na′a ha′yo ha′wano,Na′a ha′yo ha′wano.
Nä′nisa′na, nä′nisa′na,Na′a ha′yo ha′wano,Na′a ha′yo ha′wano.
Nä′nisa′na, nä′nisa′na,Na′a ha′yo ha′wano,Na′a ha′yo ha′wano.
Nä′nisa′na, nä′nisa′na,
Na′a ha′yo ha′wano,
Na′a ha′yo ha′wano.
Translation
Nä′nisa′na, nä′nisa′na,Our father above (has) paint,Our father above (has) paint.
Nä′nisa′na, nä′nisa′na,Our father above (has) paint,Our father above (has) paint.
Nä′nisa′na, nä′nisa′na,Our father above (has) paint,Our father above (has) paint.
Nä′nisa′na, nä′nisa′na,
Our father above (has) paint,
Our father above (has) paint.
This refers to the sacred paint used by the participants in the Ghost dance, and which is believed to confer health and the power to see visions.
Nänisa′na, nänisa′na,Wû′nti ha′yano ka′ka′na′ ni′‛tsiho′,Wû′nti ha′yano ka′ka′na′ ni′‛tsiho′,Aa′ ko′ia′ ta′-ia′ ha′yo′,Aa′ ko′ia′ ta′-ia′ ha′yo′.
Nänisa′na, nänisa′na,Wû′nti ha′yano ka′ka′na′ ni′‛tsiho′,Wû′nti ha′yano ka′ka′na′ ni′‛tsiho′,Aa′ ko′ia′ ta′-ia′ ha′yo′,Aa′ ko′ia′ ta′-ia′ ha′yo′.
Nänisa′na, nänisa′na,Wû′nti ha′yano ka′ka′na′ ni′‛tsiho′,Wû′nti ha′yano ka′ka′na′ ni′‛tsiho′,Aa′ ko′ia′ ta′-ia′ ha′yo′,Aa′ ko′ia′ ta′-ia′ ha′yo′.
Nänisa′na, nänisa′na,
Wû′nti ha′yano ka′ka′na′ ni′‛tsiho′,
Wû′nti ha′yano ka′ka′na′ ni′‛tsiho′,
Aa′ ko′ia′ ta′-ia′ ha′yo′,
Aa′ ko′ia′ ta′-ia′ ha′yo′.
Translation
Nä′nisa′na, nänisa′na,All the people cried when I returned,All the people cried when I returned,Where the father dwells above,Where the father dwells above.
Nä′nisa′na, nänisa′na,All the people cried when I returned,All the people cried when I returned,Where the father dwells above,Where the father dwells above.
Nä′nisa′na, nänisa′na,All the people cried when I returned,All the people cried when I returned,Where the father dwells above,Where the father dwells above.
Nä′nisa′na, nänisa′na,
All the people cried when I returned,
All the people cried when I returned,
Where the father dwells above,
Where the father dwells above.
This song was composed by a girl who went up to the spirit world and saw there all her friends, who cried when she started to leave them again.