THE CHEYENNE

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[[audio/mpeg]MusicXML]

Ahu′yu häthi′na hesûna′nini hu′hu,Ahu′yu häthi′na hesûna′nini hu′hu,Yathû′n äta′-usä′bä—

Ahu′yu häthi′na hesûna′nini hu′hu,

Yathû′n äta′-usä′bä—

Yathû′n äta′-usä′bä—Nithi′na hesûna′nĭn,Nithi′na hesûna′nĭn.

Yathû′n äta′-usä′bä—

Nithi′na hesûna′nĭn,

Nithi′na hesûna′nĭn.

Translation

Thus says our father, the Crow,Thus says our father, the Crow.Go around five times more—Go around five times more—Says the father,Says the father.

Thus says our father, the Crow,

Thus says our father, the Crow.

Go around five times more—

Says the father,

Says the father.

This is the closing song of the dance since the return of the great delegation of southern Arapaho and Cheyenne who visited the messiah in August, 1891. Before that time the closing song had been number 52, beginningNi′nini′tubi′na hu′hu′. The literal rendering of the second part is “stop five times,” the meaning and practice being that they must make five circuits singing this song and then stop. As already stated, in accordance with the instructions of the messiah, the Ghost dance is now held (theoretically) at intervals of six weeks and continues for four consecutive nights, closing about midnight, excepting on the last night, when the believers dance until daylight. As daylight begins to appear in the east, they sing the song to the morning star, as just given (number 72), and then, after a short rest, the leaders start this, the closing song, which is sung while the dancers make five circuits, resting a few moments between circuits. Then they unclasp hands, wave their blankets in the air to fan away all evil influences, and go down to the river to bathe, the men in one place and the women in another. After bathing, they resume their clothing and disperse to their various camps, and the Ghost dance is over.

In this and the other glossaries here given it is intended only to give a concise definition of the meaning of each word without going into details of grammar or etymology. The Ghost dance was studied for its mythology, psychology, ritual, and history, and language in this connection was only the means to an end, as it was impossible in a few months of time to devote close attention to the numerous languages spoken by the tribes represented in the dance.

The Arapaho language, as will be seen from the specimens given, is eminently vocalic, almost every syllable ending in a vowel, and there being almost no double consonant sounds. Like the Cheyenne language, it lackslandr. The most prominent vowel sounds area,ä, andi, and in some instances there are combinations of several vowel sounds without any intervening consonant. The softthsound is also prominent. Theganddfrequently approximate tokandt, respectively, andbin the standard dialect becomesvamong the northern Arapaho. The only sound of the language (excepting the medialkandt) not found in English is the gutteralq, and the language is entirely devoid of the hissing effect of Cheyenne or the choking sounds of Kiowa.

In the songs it is common to prefixa, and to addi,hi,hu,huhu, etc, to the ends of words in order to fill out the meter. In a few cases changes are made in the body of the word for the same purpose. In the glossary these unmeaning syllables are not given where they occur at the end of words. Words beginning with a vowel sound may sometimes be written as beginning with the breathingh, andsis sometimes pronouncedsh.

Aä′ninĕ′na—the name by which the Arapaho Grosventres of the Prairie, one of the five principal divisions of the Arapaho, call themselves. It is said to signify “white clay men,” fromaäti, “white clay,” andhinĕ′na, “men.” They are calledHitu′nĕna, or “beggars,” by the rest of the tribe, and are commonly known to the whites under the French name of Grosventres, “big bellies.”Aanû′hawa—another name for the Ha′nahawunĕ′na division of the Arapaho. The meaning of the word is unknown.Abää′thina′hu—forBääthi′na.A′baha′—forBa′haa′.Äbäna′änahu′u′—forBänaä′na.Abä′nihi—forBä′ni.Abä′qati—forBä′qăti.Ächiqa′hăwa—I am looking at him. AlsoNina′hawa, I look at him.Nă′hănĭ, Here! Look!nahata, look at it (imperative singular);ina′habi′ä, look on us. CompareHätina′hawa′bä.Ächĭshinĭ′qahi′na—he was taking me around.A′gană′—bed-covers of buffalo skin; singular,a′gă′.Aha′känĕ′na—“crazy men,” one of the degrees of the Arapaho military organization. The word is derived fromaha′ka, crazy, andhinĕna, men. The “fire moth,” which flies around and into the fire, is calledaha′kăa′, or “crazy,” and theAha′känĕnaare supposed to imitate the action of this moth in the fire dance. SeeArapaho song 43andCheyenne song 10.Aha′känithi′ĭ—they are crazy. In the Indian idea “foolish” and “crazy” are generally synonymous. CompareAha′känen′aandAhaka′wŭ.Ahaka′wŭ—the crazy dance. It is calledPsamby the Cheyenne, frompsa, crazy. SeeArapaho song 43andCheyenne song 10.Ahe′eye′!—an unmeaning exclamation used in the songs.A′hene′heni′ăă!—an unmeaning exclamation used in the songs.A′hesûna′nini—forHesŭna′nĭn.A′heye′ne′hene′!—an unmeaning exclamation used in the songs.Ahe′yuhe′yu!—an unmeaning exclamation used in the songs.Ahu′—forHo.Ahu′hu—forHo.Ahu′nä—there it is; there he is.Ahu′nawu′hu—forHĭnăw′, paint. CompareHĭna′wûn.Ahu′yu—thus; in this way.Änani′nibinä′si—forNani′nibinä′sĭ.Anä′nisa′na—forNäni′sanăû.Ana′wati′n-hati—“playing wheel” (hati, wheel); a netted gaming wheel. SeeArapaho song 50.Anĕä′thibiwă′hana—forNĕü′thibiwa′na.Ane′na—forNe′na.Ani′anethahi′nani′na—forNi′anĕ′hahi′nani′na.Aniäsa′kua′na—forNi′äsa′kua′na.Ani′ätähĭ′näna—forHänä′tähĭnä′na.A′niesa′na—forNiesa′na.Anihä′ya—the yellow (paint).Ä′nii′nahu′gahu′nahu—forHäni′inĭahu′na.Ani′niha′niahu′na—forNiniha′niahu′na.Ani′qa—forNi′qa.Ani′qu—forNi′qa.Ani′qana′ga—forNi′qana′ga.A′nisûna′ahu—forNisû′na.Aqa′thinĕ′na—“pleasant men,” fromaqa′thi, “pleasant,” andhinĕ′na, “men.” One of the five bands of the southern Arapaho.Ärä′păho—the popular name for the Arapaho tribe. The derivation is uncertain, but it may be, as Dunbar suggests, from the Pawnee verbtirapihuorlarapihu, “he buys or trades,” in allusion to the Arapaho having formerly been the trading medium between the Pawnee, Osage, and others in the north, andthe Kiowa, Comanche, and others to the southwest (Grinnell). It is worthy of note that old frontiersmen pronounce the name Aräpihu. It is not the name by which they are called by the Cheyenne, Sioux, Shoshoni, Kiowa, Comanche, Apache, Caddo, or Wichita.Äräpa′kata—the Crow name for the Arapaho, evidently another form of the word Arapaho.Atănätähĭnä′na—I wish to win or beat.Atani′tanu′newa—I use it.Ati′tănu′wă, use it! (imperative singular).Äta′-usä′bä—stopso manytimes (plural imperative). The verb applies only to walking, etc; the generic imperative for stopping or quitting isnä′hinä′ni, q. v.;Hithĕta′-usä, stop! (singular imperative).Ate′be—forTĕ′bĕ.Ate′betana′-ise′ti—forTĕ′bĕ‛tana′-isĕt.Ätĭ′‛chäbi′näsä′nă—let us go out gambling.Äti′chanĭ′na—your pipes.Hicha, a pipe;hiti′cha, this pipe;sĕ′icha, the sacred “flat pipe.” SeeArapaho song 2.Atini′ehini′na—forThĕni′ehi′nina.Atsi′na—the Blackfoot name for theAä′ninĕnaor Arapaho Grosventres. The word signifies “gut people.”Awawa—forWa′wa.Awatänani—forWatäna′ni.Awu′năni′ä—another form ofne′chawu′nani—take pity on us.Ba(-hu)—a road or trail.Ba′achinĕ′na—Another name for theNakasinĕ′na(q. v.) or northern Arapaho. The word may mean “red willow (i. e., kinikinik) men,” or “blood-pudding men,” the latter etymology being derived frombä, blood, andchĭni′niki, to put liquid into a bladder.Bääku′ni—“Red Feather,” the Arapaho name of Paul Boynton, a Carlisle student, and formerly interpreter at Cheyenne and Arapaho agency.Baa′-ni′bina—“thunder-berries,” frombăa′, thunder, andni′bin, berry; a wild fruit, perhaps the black haw. SeeArapaho song 51.Bääthi′na—cedar tree. SeeArapaho song 31.Bad Pipes—one of the three bands of the northern Arapaho. Their present chief is Sharp Nose.Băĕ′na—turtle. SeeArapaho song 25.Ba′haa′, orBăa′—the Thunder. SeeArapaho song 14.Bähibiwă′hĭna—on their account I am made to cry (immediate present).Bäniwa′năornibiwa′na, I am crying;hä′nibiwăhĭna, on its account I am made to cry, for its sake I am crying;nähibiwa′huna′na, then I wept;nähibiwa′huna, then I began to cry or lament;nĕä thibiwa′na, the place where crying begins.Bä′hinänina′tä—everything.Bahwetegow-eninneway—the Ojibwa name for theAä′ninĕnaor Arapaho Grosventres (Tanner). It signifies “men, or people of the falls,” frombawitig, “falls,” andininiwŭg, “men, or people.” They are so called on account of their former residence at the rapids of the Saskatchewan.Bänaä′na—the thunderbirds; singularBa′haa′, orBa′awa.Bä′ni—my (male) comrade. Vocative. Used by a boy or young man speaking to his comrade or partner of the same sex. The corresponding female term ishisä.Bä′qati—“great wheel,” from —— great, andhati′, a gaming wheel, a wagon. An ordinary wheel is calledni′nae′gûti, “turner.” SeeArapaho song 49.Bä′qătibä—with thebä′qăti, q. v.Bäsawunĕ′na—one of the five divisions of the Arapaho, and formerly a distinct tribe. The name is variously rendered “wood lodge men” or “big lodge men,” or people, the terminal part being derived fromhinĕ′na“men.”Bäta′hina′ni—he makes me dance. (In the songswhen,where, etc., are sometimes understood with verbs).Bäta′t, a dance;nibä′tana, I dance;nitabä′tani, we are dancing;bätäna′ni, when we dance;Thi′gûnăwa′t, the Ghost dance. Compare alsoHena′gana′wanĕn.Bätäna′ni—when we dance. CompareBäta′hina′ni.Bătĭ′qtawa—the throwing-stick used in thebătĭ′qtûbagame. SeeArapaho song 68.Bătĭ′qtûba—the game of the “throwing-stick” or “snow-snake” among the prairie tribes. SeeArapaho song 68.Bena—forBăĕ′na.Bĕni′nĕna—“warriors,” the military organization of the Arapaho. SeeArapaho song 43.Bĕni′nina—he gave it to me.Bĕni′na, I gave it to him;bĕ′ninĕ′thĭn, I gave it to you;niibi′nu, I gave it to them;häsa-bini′na, he has given it to us;tabini′na, he (she) gave it to me;da′chi′bini′na, he will give me a hawk-feather.Bĕtidĕĕ—the Kiowa Apache name for the Arapaho.Beyi—a (white) shell.Bi′ga—night.Bi′gushish—the moon, literally “night sun,” frombi′ga, night, andhishi′sh, sun, or celestial luminary. The sun is distinguished ashishi-nishi′sh, or “day sun,” fromhishĭ, day, andhishi′sh. In many Indian languages the sun and moon have but one name, with an adjective prefix or suffix to distinguish between day and night. SeeArapaho song 66. The morning star is callednaga′q, “the cross;” the milky way ishi′thina′na-ba, “the buffalo road,” orthi′gûni-ba, “the spirit or ghost road;” the pleiades arebä′nakŭth, “the group (sitting).”Biqăna′kaye′na—I am crying on account of thirst.Naka′yena, I am thirsty.Bishqa′wa—coming into sight, approaching from a distance. (Third person, singular.)Bitaa′wu—the earth.Bitaha′wŭ—the dance of theBita′hinĕna. SeeArapaho song 43.Bita′hinĕna—“spear men;” one of the degrees of the Arapaho military organization. The name comes from the Cheyenne word for spear,bitahä′na; the Arapaho word for spear isqawă′. SeeArapaho song 43.Bi′täye—captor, seizer; the name by which the ArapahoHänä′chäthi′ăk, “Sitting Bull,” was called when a boy.Chăna′ha′t—where there is none.Iyahu′h, it is all gone.Chäniĭ′nagu′nĭt—he wears them, he is wearing them.Cha′qtha(singular,Chaq)—“enemies,” the Arapaho name for the Comanche.Chä′säq—another, another of them; fromchä′saiy’, one. SeeYathûn.Chĕbi′nk—greasy, something greasy; figuratively used for pemmican. SeeArapaho song 46.Chi′bät—a sweat-house.Chĭ′chita′nĕ—literally, a target, a mark to shoot at. A boy’s game. SeeArapaho song 4.Chĭnachi′chibä′iha—venerable, (memorable or ancient) priests of theChĭ′nachichi′bät, or sacred sweat-lodge, fromchĭnachichi′bät, the sacred sweat-lodge, andbäiä, old man. SeeArapaho song 43.Chĭ′nachichi′bät—the sacred large sweat-house; fromchi′bät, sweat-house. SeeArapaho song 43.Chĭnăchi′chibä′tĭna—immortal, venerable, or never-to-be-forgotten priests of the sweat-house; fromchi′bät, sweat-house. SeeArapaho song 43.Chĭ′nachinĕ′na—water-pouring men; the highest degree of the Arapaho military organization. See Arapaho song 43.Dă′chäbi′hati′taniĭ′—where there is gambling; where they are gambling. In the Arapaho language there is no generic term for playing for amusement only.Chäbi′hĭnä′na, I am gambling;hänĭ′chäbihĭnäna, I am gambling with it;di′chäbihäti′tani′ĭ, while or when they are gambling with it.Da‛chä′-ihi′na—in order to please me.Da‛chi′binina—he will give me a (chicken-) hawk feather. CompareBĕni′nina.‛chinathi′na—he having come for me (participle).Nichĭnû′ti′ha, I come for him.Da′naa′bäna′wa—I moved it (“when” is sometimes understood).Dä′nasaku′tawa—I am standing upon it.Dăna′tinĕnawa′ŭ—because I longed, or wished, to see him;dain composition gives the idea of “because.”De′tawuni′na—he told me. CompareHäthi′na.Di′chäbihäti′tani′ĭ—while or when, they are gambling with it. CompareDă′chäbi′hati′taniĭ.Di′chin—because.Hakais also sometimes used.Diinĕ′tita′niĕg—living people; human existence.Dog soldier—a popular but incorrect name given by the whites to the military organizations of the prairie tribes. SeeArapaho song 43.E′eye′!—an unmeaning exclamation used in the songs.Ehe′eye′!—ibid.E′hihänakuwu′hunĭt—he turned into a moose.Naku′wu, moose;iwă′qu, elk.Ehihä′sina′kawu′hunĭt—forE′hihänakuwu′hunĭt.Ehihä′sĭniĕhi′nĭt—he is beginning to be a bird, he is turning into a bird;ni′ĕhi, a bird.E′yahe′eye′!—an unmeaning exclamation used in the songs.Eye′ae′yuhe′yu!—ibid.E′yehe′!—ibid.Forks-of-the-river Men—the principal of the three bands of the northern Arapaho. Their present chief is Black Coal.Gaahi′na—another form ofGa′ahinĕ′na.Ga′ahinĕ′na—“coyote men,” fromga′a, coyote, andhinĕ′na, men; singular,ga′ahinĕ′n. The camp guards or pickets of the Arapaho. SeeArapaho song 41.Ga′awă′, orga′awăha—a ball, used in the woman’s game ofgû‛ga′hawa′tor shinny. SeeArapaho song 7.Gaăwa′tina—canned goods, canned fruits.Ga′năni′na—he wiped me off, he cleaned me.Ganĕ′naa, I wipe him off.Ga′qaä—the “button” or small object hidden by the players in thega′qutitgame. SeeArapaho song 69.Ga′qutina′ni—when I playga′qutit. SeeArapaho song 69.Ga′qutit—the “hunt the button” game of the western tribes. SeeArapaho song 69.Gasi′tu—carrion.Ga′wunĕ′häna—another form ofGawunĕ′na.Gawunĕ′na—one of the five bands of the southern Arapaho. The name is the same applied by the Arapaho to the Blackfeet, from whom this band is said to be derived. It is also the Arapaho name for the Blackfoot band of Sioux. The name is of foreign origin and can not be explained by the Arapaho. The Blackfeet are sometimes also called by themWatä′nitä′si, “black feet.”Greasy Faces—one of the three bands of the northern Arapaho. Their present chief is Spotted Horse.Grosventres(of the Prairie)—the name by which theAä′ninĕ′na(Arapaho division) are commonly known to the whites.The correct French form is Gros Ventres des Prairies, “Big Bellies of the Prairie,” to distinguish them from the Minitari′, or Hidatsa, who were called Gros Ventres du Missouri. The termGros Ventres, as applied to this division of the Arapaho, is derived from a misconception of the Indian gesture sign for the tribe, which really denotes “belly people,” i. e. “spongers” or “beggars.”Gû‛gă′hawa′t—the woman’s game of shinny. SeeArapaho song 7.Gun—but.Gushi′nä—throw it! (imperative singular).Asegŭ′, I throw it;chegŭ′, throw it here!Ha′ănake′ĭ—rock, the rock.Ha′anûnä—forcibly, violently.Habätä′nani′hi—forBätäna′ni.Ha′dă′wuha′na—we have made them desolate; we have deprived them of all happiness.Hageni′stit—he is making it across the water. CompareHani′stit.Ha′hat—the cottonwood tree (Populus monilifera).Ha-ina′tä—it lies there, it lies upon it.Häĭ′nawa—I know.Ni′hawa, I do not know.Ha′ka—because.Dichinhas the same meaning.Ha′nä—forHa′ănûnä.Hänä′chä-thi′ă′k—Sitting Bull, the Arapaho apostle of the ghost dance; fromhänä′chä, a buffalo bull, andthi′ăk, he is sitting. In early youth, before going to Wyoming, he was calledBi′täye, “Captor.”Ha′naĕ′hi—little boy (vocative).Ha′nahawu′nĕn(singular).Ha′nahawunĕ′na—one of the five divisions of the Arapaho, but now practically extinct. The meaning of the name is unknown, but the final syllables are fromhinĕ′na, signifying “men,” or “people.”Hänäi′säĭ—at the boundaries.Hä′nänä′higu′tha-u—forNä′higu′tha.Häna′nawu′nănu—those who have been taught (?).Hänä′tähĭnä′na—I win the game (by means of something).Hä′nätä′hĭ′nät—It will win the game.Ä′nätähĭ′nänä, I win.Hänĭ—forHäni′ĭnĭ.Hä′nibiwă′hĭnă—on its account I am made to cry; for its sake I am crying. CompareBähibiwă′hĭna.Hänĭ′chäbihĭ′näna—I am gambling with it. CompareDă′chäbi′hati′taniĭ.Häni′ĭnĭ—by this means, by its means; abbreviated tohäniĭorhäni.Häni′inĭahu′na—I fly around with it.Hänina′ta—it is lying there (inanimate).Säshĭ′năna, I lie down.Häni′nihiga′huna′—forHäni′ĭnĭ nĭhiga′huna,—by its means I am running swiftly.Hani′stit—he has finished it, now he has finished it. CompareHageni′stit.Hänĭta′quna′nĭ—in the pitfall; fromta′quna, a pitfall. SeeArapaho song 47.Ha′qihana—“wolves,” one of the five bands of the southern Arapaho.Hä′sabini′na—he has given it to us. CompareBĕni′nina.Hä′täi′naku′ni—you may have it.Näni′thana′na, I have it.Hatăna′wunăni′na—he is about to take pity on me.Nä′awu′năna, I pity him;awu′nanĭorne′chawu′nani, have pity on me;nitawu′nana, I take pity on them. CompareTi′awawu′nănu.Hă′tanbii′na—I wish to paint myself with it.Bii′nanihä′ya, I paint myself.Hă′tani′i′bii′na—forHa′tanbii′na.Hatăni′ina′danĕ′na—I am about to use him to “make medicine,” i. e., to perform a sacred ceremony (remote future). The immediate future ishatăni′nadanĕ′na;inĭis the root ofto use;nadanĕ′na, is to “make medicine,” from the rootnĕ′na, to sing. The gesture sign for “song” and “medicine” are also nearly the same. SeeArapaho song 33.Hatăni′niahu′hi′na—he is going to make me fly around.Hăni′niahu′na, I am flying;gaya′ahuha, I make him fly.Ha′tani′nitani′na—forHatni′tăni′na.Hatĕchi′na—the basket bowl used in the dice game. SeeArapaho song 64.Hä′thäbĕ′na(-wa)—I hand it to you.Ha′thahŭ—star dance; the dance of theHă′thahu′ha. SeeArapaho song 43.Hă′thahu′ha—star people, fromhă′tha, star; one of the degrees of the Arapaho military organization. SeeArapaho song 43.Häthi′na—he tells me, he says to me. Present,häthi′na; future,nĭhiithi′na; perfect,hatnithi′na;he′ităwuni′na, it tells me;de′tawuni′na, another form for “he told me.”Ha′ti—forHa′hat.Hätiku′tha—the humming toy used by boys of the prairie tribes. SeeArapaho song 25.Hätina′hawa′bä—you (plural) will see him;nana′hawă, I see him;ni′nahawa′na, we see them;nahăbi′na, he saw me;na′hawû, I saw him;he′năă′awă, when I see it;tahu′naha′thihi′na, to make me see them.Nina′hawa, I look at him.Hätinĕ′bäku′thana—let us playnĕ′bäku′thana, the awl game. SeeArapaho song 64.Hätini′tubi′bä—he is calling you (plural);nini′tuwa, I call him.Häti′ta-usĕta′na—let us playta′-usĕta′na. SeeArapaho song 64.Hä′tnaa′waa′—it is about to move (immediate future).Hätnaawaa-uhu—forHä′tnaa′waa′.Hätni′tani′na—he will hear me.Näni′ta′nă, I hear him;nitabä′na, I hear it;nini′dănă′û, I heard him. In the form inArapaho song 61,Hatani′nitani′na, the syllableniis repeated in the body of the word to fill in the meter.Hatni′thi′aka′tana—we have it in the center.Nahi′thaä′ntană, I am the center;nähi′thiăni′na′ta, it is in the center.Hayana′-u′si′ya—forYa′‛na-u′si′ya.He!—an unmeaning exclamation used in the songs.Hechä′—when again.He′e′e′!—an unmeaning exclamation used in the songs.He′ee′ä′ehe′yuhe′yu!—ibid.He′eye′!—ibid.He′ităwuni′na—it tells me. CompareHäthi′na.He′năă′awă—when I see it. CompareHätina′hawa′bä.He′nagana′‛wanĕn—when we dance until daylight. The root isnaga′nh, daylight, or dawn.Nibä′tanä, I dance;ni′nagănawa′ni, we have danced until daylight. CompareBäta′hina′ni.Hesû′na—the father.Hesûna′nĭn, our father;nisû′na, my father, whencehi-nisû′na-huof the songs.Hesûna′nĭn—our father. CompareHesû′na.Hĕtabi′nuhu′ni′na—I am poor; I am needy.Hĕthĕ′hinĕ′na—Dog men, fromhĕth, dog, andhinĕ′na, men; one of the degrees of the Arapaho military organization. SeeArapaho song 43.Hĕthĕwa′wŭ—The dance of theHĕthĕhinĕ′na. SeeArapaho song 43.He′wa-u′sa—you are a young crow, you are the offspring of the crow;hoorhu, crow;hosa, a young crow, a little crow. This was the Indian name of Little Raven, the noted Arapaho chief, who died a few years ago.He′yahe′eye!—an unmeaning exclamation used in the songs.He′yäya′ahe′ye!—ibid.He′yoho′ho!—ibid.Hi′a!—ibid.Hi′bithini′na—they are flying about it.Ninaä′niahu′tawa, I am flying about it. CompareNänii′ahu′na.Hichăä′qawŭ—the dance of theHichăä′quthi. SeeArapaho song 43.Hichăä′quthi—Club men, fromchăä′tha, a club; one of the degrees of the Arapaho military organization. SeeArapaho song 43.Hi′chäbä′-i—high up, on high, i. e., in heaven, in the sky, or in a tree top.Higa′ahina′-ĭt—“The man with the coyote gun;” fromgaahi′na, the “coyote men;” a camp guard or picket among the Arapaho. SeeArapaho song 41.Hiii!—an unmeaning exclamation used in the songs.Hi′nä—here; here it is.Hinä′ähä′k—it is! (strongly affirmative). CompareHi′nä.Hină′äthi—the long wing-feather (referring to the longest wing pinion, worn on the head).Hĭna′wûn—his paint;hĭnă′w’, (red) paint, the Indian clay paint;nina′w’, my paint;hena′w’, your paint.Hĭ′niorĭ′nĭ—that, that one.Hi′nini′!—an unmeaning song terminal.Hi′niqa′aga′yetu′sa—forHĭ′nĭ niqaga′yătusă.Hinisa′na—his children. CompareNänisa′năŭ.Hinisû′nahu—forNisû′na.Hĭsä′—my female comrade, or companion (vocative).Hi′sähihi—forHĭsä′.Hise′hi—ibid.Hĭtäsi′na—(singular,Hĭ′täsi)—“scarred people,” the Arapaho name for the Cheyenne. Fromhĭtäshi′ni, scarred or cut.Hiti′cha—this pipe. CompareÄti′chanĭ′na.Hiticha′ni—forHiti′cha.Hitu′nena—the name by which theAä′ninĕ′naor Arapaho Grosventres of the Prairie are known to the rest of the tribe. Another form isHitu′nĕni′na. It signifies “begging men,” or more exactly “spongers,” the terminal part being fromhinĕ′na, “men.” The Arapaho call the SiouxNatni, and the AsiniboinTu-natni, or “begging Sioux.”Hi′yu—here it is.Näyu, there it is;häyu, where is it? what is it?Ho—crow; usually duplicated asHuhuorAhuhuin the songs. The crow is the sacred bird of the Ghost dance, and is also held sacred by the Algonquian tribes generally. SeeArapaho song 36.Ho′sa—“Little Crow,” better known as “Little Raven,” the celebrated chief of the southern Arapaho. He died a few years ago and was succeeded by the present head chiefNa′wator Left Hand. The name is derived fromho, “crow,” andsa, the diminutive.Hu!—an unmeaning exclamation sometimes used by devotees and priests in the Ghost dance when under strong excitement, asHu! Hu! Hu!Hubbub—the name given by old New England writers to the Indian dice game. SeeArapaho song 68.Huhu—forHo.Hu′nă—crows; plural ofhoorhu; figuratively used in the songs for crow feathers worn on the head.Hu′naku′nithi—wearers of the crow feathers; the name given to the seven leaders of the Ghost dance who wear crow feathers on their heads.Ho, crow; plural,honaorhuna.Hu′wĭsä′na—I go straight to it.Huwĭ′sä, you go, etc;qănu′wĭsät, he goes, etc.Huyu—another form ofHi′yu.Ih!—an unmeaning exclamation used in the songs.Ikunuhkatsi—“All Comrades,” the military society of the Blackfeet. SeeArapaho song 43.Ina′habi′ä—Look on us!Nina′hawa, I look at him. CompareÄchiqa′hăwa.I′nĭt—timber.Inita′ta-usä′na—stand ready! (imperative plural)Näni′tata′-usä′na, I am ready.Inû′na-i′na—the name used by the Arapaho to designate themselves. It signifies “our people,” or “people of our kind.”I′thaq—a gut; a sheath or case made of bear gut. SeeArapaho song 41.I′thetihi—good.Iyahu′h—gone, it is all gone.Iyehe′!—an unmeaning exclamation used in the songs.I′yehe′eye—ibid.Iyu—another form ofHi′yu.Kaninahoic—the Ojibwa name for the Arapaho.Kanina′vish—ibid.Kawinahan—the form used by Hayden forGawunĕ′naorGawunĕ′häna, q. v.Ku′niahu′na—I fly with it on my head.Maqpĭ′ato—the Sioux name for the Arapaho. It signifies “blue cloud, i. e., a clear sky;” reason unknown.Minnetarees of Fort de Prairie—The name given by Lewis and Clark to theAä′ninĕnaor Arapaho Grosventres. TheAä′ninĕnaare known to the French Canadians as Gros Ventres des Prairies, while the Minitari are called by them Gros Ventres du Missouri, and the American explorers incorrectly compounded the two names.Näa′wunani′nä—he takes pity on us. CompareHatăna′wunăni′na.Na′chichaba′n—they are still making it.Nä′nĭstĭnă, I make it;Näsu′nistină, I still make it.Naga′q—the morning star. See Arapaho songs67and72. The word literally means “a cross.”Nahăbi′na—he saw me. CompareHätina′hawa′bä.Nă′hănĭ—here! look! CompareÄchiqa′hăwă.Naha′ta—look at it! (imperative singular). CompareÄchiqa′hăwă.Na′hawaŭ′—forNa′hawû′.Na′hawŭû—I saw him. CompareHätina′hawä′bä.Nä′hibiwa′huna—then I begin to cry or lament. CompareBähibiwă′hĭna.Nä′hibi′wahuna′na—then I wept. CompareBähibiwă′hĭna.Nä′higu′tha—I throw it.Nina′gu′tha, I throw it where it can not be found.Nä′hinä′n—stop!Nä′inaha′tdäbä′naq—I then saw the multitude plainly.Na′kash—sage; the wild sage (Artemisia); the name of a prominent northern Arapaho.Na′kasinĕ′na—the name by which the northern Arapaho call themselves. It signifies “sagebrush men,” fromna′kash, “sagebrush,” andhinĕ′naorhinĕ′nina, the plural ofhinĕ′n, “man.” They are calledBa′achinĕ′naby the other Arapaho, andTägyä′koby the Kiowa.Nănä′—it is that, that is the thing.Na′nagă′qănĕt—white-skinned (singular); fromna′guă, white (organic) andwană′q, skin.Nûna′chă, white (inorganic); eitherna′guăornûna′chămay be used in speaking of a house.Na′nagă′qănĕtis one of the Arapaho names for the whites, the ordinary term beingNia′thn, q. v. See alsoNiha′nătaye′chet.Nanaha′thăhi—he showed me.Nanaha′tha, I show him.Nänä′nina—it is I, I am he (emphatic).Nana′thina′ni—he came to take me, he came for me. In the songs the adverb “when” or “where” is sometimes understood with the verb. SeeArapaho song 38.Näne′th—when I met him.Nä′niahu′na—forNäniĭ′ahu′na.Nänibä′tawă—I am singing it;Näni′bina, I sing;nibä′t, a song.Nänibä′tia—forNänibä′tawă.Nä′‛nihithätu′hŭna—thus I shouted, or called.Nä′‛niin composition signifies “thus.”Näni′ibä—it is spotted.Nani′nibinä′sĭ—the wind makes them sing.Näni′bina, I sing. CompareNänibä′tawă.Nänisa′na—forNäni′sanăŭ′.Näni′sanăŭ′orNäni′sanăq—my children.Näni′sa, my older child;näni′sanĕ′ăĕ′, my young child.Nänisa′taqi—forNi′sataq, seven.Nänisa′tăquthi—forNi′sataq, seven.Nä′nitha′tuhŭ′na—forNä′‛nihithatu′hŭna.Näniwu′hună—I carry it as I fly about in circles. CompareHi′bithini′nawithTahĕti′niahu′na.Nasu′siyakunawa—I am stripping it. I am unsheathing it. CompareSăniyagu′nawa′.Na′tănu′ya—what I am using.Tanu′năwa′, I use it.Na′tenehi′na—another form ofNatniorNa′tnihi′na.Na′tniorNa′tnihi′na—the Arapaho name for the Sioux. The etymology is unknown, but it may possibly be a form ofNa′dowe, the generic Algonquian name for Indians of a different stock.Natu′wani′sa—my top (a toy); fromuwani′sa, a top. SeeArapaho song 65.Na′waa′tănû—I prayed to him;ni′awăaa′tanû, I am praying (to him).Na′wat—“Left Hand,” present head chief of the southern Arapaho.Na′wathinĕ′ha—the name by which the southern Arapaho are known to the rest of the tribe. It signifies “southerners,” and is said to be an archaic form forNawunĕ′na, the name by which the southern Arapaho call themselves.Na′wunĕ′na—the proper name of the southern Arapaho. It signifies “southern men,” fromna′wun, “south,” andhinĕ′na, “men.” They are calledNawa′thinĕ′ha, “southerners,” by the northern Arapaho, which is said to be the archaic form.Năya′qût—the whirlwind. The powers and phenomena of nature are generally personified in Indian thought and language.Nä′yu—there it is. CompareIyu.Nea-i′qaha′ti—forNe′ia-i′qahat.Neä′thibiwa′na—the place where crying begins. CompareBähibiwă′hĭna.Nĕ′bäku′thana—the “awl game” of the women of the prairie tribes. SeeArapaho song 64.Nĕ′chäi′hit—he gave me this grateful gift; he gave me this, for which I am thankful.Nĕ′chä′wu′nani—have pity on me (imperative singular). CompareHatana′wunani′na.Nehawa′wună′na—I have no sympathy with him. CompareTi′awawu′nănu.Nĕ′ia-i′qahat—now he is collecting them; now he begins to gather them.Ne′na(-hu)—my mother.Nesû′na, my father.Nesû′na—another form ofNisû′na.Nĕtĭ′qtawa—mytĭ′qtawaor throwing-stick. The game is calledbătĭ′qtûba, abbreviated totĭ′qtûp. The throwing-stick is calledbătĭ′qtawaortĭ′qtawa. SeeArapaho song 68.Nĕ′tita′wahu—forNetĭ′qtawa.Ni′ănĕ′thăhi′nani′na—he did not recognize me. The negative idea is contained inänĕ′th;ä′ninani′na, he recognized me.Ni′ănita′wathi—they push hard, i. e., they persevere.Näni′äni′tawana, I push hard; I do my best; I do right.Nia′rhari′s-kûrikiwa′s-hûski—proper Wichita name for the Arapaho.Ni′äsa′kua′na—I am looking on, or watching. CompareHätina′hawa′bäandÄchiqa′hăwa.Nia′thuorNia′‛thuă—the white people; singular,Nia′tha. The word signifies literally expert, skillful, or wise, and is also the Arapaho name for the spider. The word for “white” isnu′na′cha′ă. CompareNa′nagă′qănĕtandNiha′nătaye′chet.Niathu′a-u—forNiathu′a.Niati′biku′thahu—forNiati′biku′thathi.Niati′biku′thathi—they are rolling it.Nibäi′naku′nithi—they all wear it on their heads.Ninaku′na, I wear it on my head.Nibä′t—song. CompareNänibä′tawă.Nibä′tia—forNibä′t.Ni′binu—forNiibi′na.Ni′bithi′t—I have nothing to eat.Ni′chiă—river.Ni′chihinĕ′na—“river men,” the Arapaho name for the Kiowa. Fromni′chiă, river, andhinĕ′na, men, so called from the former residence of the Kiowa on upper Arkansas river, from which they were driven by the Arapaho and Sioux.Niesa′na, orNi′chisa′na—the young birds.Niĕ′hĕ, bird;niĕ′hisa, a young bird.Niha′nătaye′chet—yellow-hided (singular); fromniha′ne, yellow, andnata′yech, a hide; one of the Arapaho names for the whites. The ordinary term isNia′thu, q. v.Nĭhiga′hu—he is running.Näniga′na, I run;năni′higa, he runs;nĭhiga′huna, I am running swiftly.Nĭhiga′huna—I am running swiftly. CompareNĭhiga′hu.Nihii′nä—forcibly, swiftly.Niibi′na—I gave it to them. CompareBĕni′nina.Niitegu—forNii′tĕhăg.Nii′tĕhăg—it was he, he was the one.Niitu′qawigû′niĕ′—where they were coming down; where they were descending toward us.Ninaä′niahu′na—fly in circles (habitual); I am constantly flying about in circles. CompareHi′bithini′naandTahĕti′niahu′na.Ninaä′niahu′tawa—I am flying about it. CompareHi′bithini′na.Ninaä′qăwa′—I go around it.Ni′nagănawa′ni—we have danced until daylight. CompareHe′nagana′‛wanĕnandBäta′hina′ni.Ni′nahawa′na—we see them. CompareHätina′hawa′bä.Ninä′ninati′nakuni′na—It is I who have (wear) it on my head; I am the one who ties it on my head.Ninĕ′n—tallow.Niniha′niahu′na—I fly around yellow.Niha′ne, yellow. CompareHi′bithini′naandNänii′ahu′na.Ni′nini′tubi′na—he has called me.Nini′tănă′û—I heard him. CompareHatni′tăni′na.Nĭnitu′sa—making a sound, resounding.Ni′qa—father (vocative; no possessive pronoun implied). A more reverential or affectionate form thannisûna.Niqaga′yătusa—the loudest sounding, the loudest of all. The idea of “loudest” is contained inqaga′y’, and of “sounding” intusa. SeeNĭnitu′sa.Ni′qahu′hu′—forNi′qa.Ni′qana′ga—that one buffalo bull; there is a solitary bull.Hänä′chä, a buffalo bull, is changed in the song toqana′ga.Niin composition denotes alone, single, fromnisi, only one;chäsaiy’, one.Nisa′na—the same asnisû′naornesûna, my father.Ni′sataq—seven. SeeYathûn.Nisû′na—my father. CompareHesû′na.Ni′tabä′na—I hear it. CompareHatni′tani′na.Nitabä′tani—we are dancing. CompareBäta′hina′ni.Nita-i′sa—my relative.Ni′tawuna′na—I take pity on them. CompareHatăna′wunani′na.Nithi′na—he said it, he has said it (immediate past). CompareHäthi′na.Nuha′wŭ—Fox dance; the dance of theNuhinĕ′na. SeeArapaho song 43.Nuhinĕ′na—Fox men, fromnu, fox, andhinĕ′na, men; one of the degrees of the Arapaho military organization. SeeArapaho song 43.Nu′nagûna′‛-u′ăt—he came with it, he brought it with him.Nûnaha′wŭ—one of the degrees of the Arapaho military organization; the meaning of the word is unknown. SeeArapaho song 43.Nû′nanû′naa′tăni′na—he is circling above me. SeeArapaho song 39.Nû′nanû′naku′ti—I am circling it, I am waving it about in circles.Nu′sa-icha′tha—the ceremonial crook or lance carried by the leader of theBita′hinĕna. SeeArapaho song 43.Qa′qa-u′nûtha—the “throwing sticks” used in the game of thebä′qati. SeeArapaho song 49.Sani′tika—Pawnee name for the Arapaho; from the Comanche nameSä′rĕtĭka, “dog eaters.”Să′niyagu′nawa′—I have stripped it, I have unsheathed it.Nasu′siyakunawa, I am stripping it, I am unsheathing it.Sä′pani—the Shoshoni name for theAä′ninĕnaor Arapaho Grosventres. It signifies “belly people,” fromsäp, belly, andni, the tribal suffix.Sä′rĕtĕka—Comanche and Shoshoni name for the Arapaho. It signifies “dog-eaters,” fromsä′re, dog, andtĕka, a form of the verb to eat, in allusion to their special fondness for dog flesh. The name is also sometimes used by the Wichita.Säsa′bä-ithi—looking around, i. e., watchers or lookouts. One of the five bands of the southern Arapaho.Se′hiwûq—“weasel bear,” fromseaweasel, andwûq, bear; also rendered as “gray bear,” fromse, gray, andwûq, bear. The name of the keeper of thesĕ′ichaor sacred pipe of the Arapaho. SeeArapaho song 2.Sĕ′icha—“flat pipe,” fromsĕĭ, flat, andhicha, pipe. The sacred pipe and tribal “medicine” of the Arapaho. SeeArapaho song 2.Ta′ăwŭn—strike it (imperative singular).Tabini′na—he (she) gave it to me. CompareBĕni′nĕna.Ta′‛chawa′gŭna—while I am carrying a load of (buffalo) beef on a horse.Ha′gŭ′, I carry a load of beef on a horse in motion; second person,hagŭ′nĭ; third person,hagŭ′tĭ;ta‛, prefix in composition with the verb, implies “while.”Tahĕti′niahu′na—I make the deep, or loud, thunder as I fly about in circles (habitual). CompareNinaä′niahu′naandTahuna′änä′niahu′na. SeeArapaho song 27.Ta′huna′änä′niahu′na—I make the thunder (or loud resounding noise) as I fly about in circles (habitual). CompareNinaä′niahu′naandTahĕti′niahu′na.Tahu′nahathihi′na—to make me see them. CompareHätina′hawa′bä.Ta′na-u′qahe′na—he put me there.Nita′uqa′, I put him there (present).Tani′bäthă—“pierced noses,” the Arapaho name for the Caddo;tani, nose.Ta′thiaku′tawa—I stood upon it (?). The regular form for “I was standing upon it” isNĭqtä′saku′na.Ta′-usĕta′naorTa′-usĕta′tina—literally “striking,” or “throwing against” something; the dice game of the women of the prairie tribes. SeeArapaho song 64.Ta′wŭnä—forTa′ăwŭn.Tĕ′bĕ—at first, the first time, in the beginning.Tĕ′bĕ′tana′-isĕt—when he first came;tĕ′bĕ, the first time.Tha‛kû′hinĕna—“whetstone men,” or “knife-whetting men,” the Arapaho name for the Kiowa Apache (Na-diisha-Dena), and for all other southern Athapascan tribes known to them, including the Lipan, Mescalero, Jicarilla, and Apache proper. The sign for Apache in the sign language of the plains also conveys the same idea, being made by briskly rubbing the left forefinger with the right, as though whetting a knife.Găta‛ka, the Pawnee name for the Kiowa Apache, seems to have a connection with this word.Thĕni′ehi′nina—I am a bird, fromniĕ′hĕ, bird.Thi′aku—they are there.Thi′äya—the sweat-house mound. The name is also applied to a stone heap or monument. SeeArapaho song 34.Thiäya′na—on thethi′äyaor sweat-house mound.Thiäya′nĕ—at thethi′äyaor sweat-house mound.Thigûnăwa′t—the Ghost dance, fromthig, ghost or spirit of a dead person, andbäta′t, a dance. CompareBäta′hina′ni.Ti′awawu′nănu—when I sympathized with them, when I liked them. I sympathize with him,tiăwu′nănă.Tiortihiin composition with verbs usually conveys the idea of “when.”Nehawa′wunăna, I have no sympathy with him. CompareHatăna′wunăni′na.Ti′naha′thihu—I show it to them (habitual), or to show it to them.Ni′naha′thihu, I show it to him.Ti′qtûp—the common abbreviated form ofBătĭ′qtûbă, q. v.Uhiyeyeheye!—an unmeaning exclamation used in the songs.Ûtnitha′wuchä′wahănäni′na—we shall surely again be put (with something understood). The idea of “surely” is contained inûtni′thawĭ;chäis fromchä′i′hĭi, “again.”Wa′ku(-hu)—a feather to wear on the head.Wa′ku′na—feathers worn on the head; a feather headdress. They are usually painted and beaded, and sometimes mounted on a small stick. A single feather thus worn is calledwa′ku.Wakiñyañ-oi—Thunder’s Track. The Sioux name of a locality in eastern South Dakota. SeeArapaho song 14.Waqui′si—Ugly Face Woman, an Arapaho man.Hĭ′si, woman, is frequently abbreviated tosiin composition.Wa′quithi—Bad faces, or Ugly faces; the principal of the five bands of the southern Arapaho. Their chief, Nawat, or Left Hand, is also the principal chief of the southern branch of the tribe.Watäna′ni—a black mark or picture, fromwatä′yä, black. SeeArapaho song 49.Wa′tän-ga′a—Black Coyote, fromwa′tän, black, andga′a, coyote. A southern Arapaho, captain of the Indian police, and one of the principal leaders of the Ghost dance among the Arapaho.Wa′wa—now; it also gives the idea of done, or completed.Wa′wagathä′na—I have already put him aside, now I have put him aside.Wawaorwaw’, “now,” in composition, gives the idea of “already” or completed action.Wa′wăna′danä′diă—I am about to hum (i. e., with theHätiku′tha). SeeArapaho song 25.Wawäthäbichä‛chinĭnabänaguwa-u-inagathi—I have given you (plural) again, a headdress of magpie feathers; fromwa′wäthä′bichä‛chinĭ′nabä′nak, I have given it back again;wa′-u-i, magpie;waga′thi, a bird’s tail feathers. In the verb the root is frombĭni′na, I give it to him;waw’denotes completion, as “already” done;chäimplies repetition or return of action. SeeArapaho song 56.Wûnayu′uhu—forWû′nayu′ŭ, they are new.Wû′nayă′, it is new.Ya′gaahi′na—forYa′hagaahi′na.Ya′hagaahi′na—the “coyote gun” or ceremonial club of theGa′ahinĕ′naor “Coyote men.” SeeArapaho song 41.Yahe′eye′!—an unmeaning exclamation used in the songs.Ya′‛na-u′si′ya—how bright the moonlight is!Na‛-u′si′ya, the moonlight is bright.Ya′thäyû′na—five places, in five places; fromya′thûn, five, andyûna, places.Ya′thûn—five. Other numerals are: 1,chä′saiy’; 2,hĕni′si; 3,hĕnä′si; 4,yen; 5,ya′thûorya′thûn; 6,ni′tataq; 7,ni′sataq; 8,näsataq; 9,thi′ataq; 10,wĕtätaq; 20,ni′sa; 29,ni′sa-thi′atăqu′n; 30,näsa; 40,ye′ya; 50,ya′thaiya; 60,nitatû′sa; 70,ni′satûsa; 80,nä′satû′sa; 90,thi′atû′sa; 100,wĕ′tätû′sa.Ye′nis—the wild rose. The rosebush isye′nis; the seed berry isye′nun, literally “louse child,” from the resemblance of the seeds to nits or lice. SeeArapaho song 29.Ye′nisiti′na—with the wild rose; fromye′nis, the wild rose, andti′naq, with.Yĭ′hä′ä′ä′hi′hĭ′—an unmeaning word combination of syllables used in the gambling songs. SeeArapaho song 69.

Aanû′hawa—another name for the Ha′nahawunĕ′na division of the Arapaho. The meaning of the word is unknown.

Abää′thina′hu—forBääthi′na.

A′baha′—forBa′haa′.

Äbäna′änahu′u′—forBänaä′na.

Abä′nihi—forBä′ni.

Abä′qati—forBä′qăti.

Ächiqa′hăwa—I am looking at him. AlsoNina′hawa, I look at him.Nă′hănĭ, Here! Look!nahata, look at it (imperative singular);ina′habi′ä, look on us. CompareHätina′hawa′bä.

Ächĭshinĭ′qahi′na—he was taking me around.

A′gană′—bed-covers of buffalo skin; singular,a′gă′.

Aha′känĕ′na—“crazy men,” one of the degrees of the Arapaho military organization. The word is derived fromaha′ka, crazy, andhinĕna, men. The “fire moth,” which flies around and into the fire, is calledaha′kăa′, or “crazy,” and theAha′känĕnaare supposed to imitate the action of this moth in the fire dance. SeeArapaho song 43andCheyenne song 10.

Aha′känithi′ĭ—they are crazy. In the Indian idea “foolish” and “crazy” are generally synonymous. CompareAha′känen′aandAhaka′wŭ.

Ahaka′wŭ—the crazy dance. It is calledPsamby the Cheyenne, frompsa, crazy. SeeArapaho song 43andCheyenne song 10.

Ahe′eye′!—an unmeaning exclamation used in the songs.

A′hene′heni′ăă!—an unmeaning exclamation used in the songs.

A′hesûna′nini—forHesŭna′nĭn.

A′heye′ne′hene′!—an unmeaning exclamation used in the songs.

Ahe′yuhe′yu!—an unmeaning exclamation used in the songs.

Ahu′—forHo.

Ahu′hu—forHo.

Ahu′nä—there it is; there he is.

Ahu′nawu′hu—forHĭnăw′, paint. CompareHĭna′wûn.

Ahu′yu—thus; in this way.

Änani′nibinä′si—forNani′nibinä′sĭ.

Anä′nisa′na—forNäni′sanăû.

Ana′wati′n-hati—“playing wheel” (hati, wheel); a netted gaming wheel. SeeArapaho song 50.

Anĕä′thibiwă′hana—forNĕü′thibiwa′na.

Ane′na—forNe′na.

Ani′anethahi′nani′na—forNi′anĕ′hahi′nani′na.

Aniäsa′kua′na—forNi′äsa′kua′na.

Ani′ätähĭ′näna—forHänä′tähĭnä′na.

A′niesa′na—forNiesa′na.

Anihä′ya—the yellow (paint).

Ä′nii′nahu′gahu′nahu—forHäni′inĭahu′na.

Ani′niha′niahu′na—forNiniha′niahu′na.

Ani′qa—forNi′qa.

Ani′qu—forNi′qa.

Ani′qana′ga—forNi′qana′ga.

A′nisûna′ahu—forNisû′na.

Aqa′thinĕ′na—“pleasant men,” fromaqa′thi, “pleasant,” andhinĕ′na, “men.” One of the five bands of the southern Arapaho.

Ärä′păho—the popular name for the Arapaho tribe. The derivation is uncertain, but it may be, as Dunbar suggests, from the Pawnee verbtirapihuorlarapihu, “he buys or trades,” in allusion to the Arapaho having formerly been the trading medium between the Pawnee, Osage, and others in the north, andthe Kiowa, Comanche, and others to the southwest (Grinnell). It is worthy of note that old frontiersmen pronounce the name Aräpihu. It is not the name by which they are called by the Cheyenne, Sioux, Shoshoni, Kiowa, Comanche, Apache, Caddo, or Wichita.

Äräpa′kata—the Crow name for the Arapaho, evidently another form of the word Arapaho.

Atănätähĭnä′na—I wish to win or beat.

Atani′tanu′newa—I use it.Ati′tănu′wă, use it! (imperative singular).

Äta′-usä′bä—stopso manytimes (plural imperative). The verb applies only to walking, etc; the generic imperative for stopping or quitting isnä′hinä′ni, q. v.;Hithĕta′-usä, stop! (singular imperative).

Ate′be—forTĕ′bĕ.

Ate′betana′-ise′ti—forTĕ′bĕ‛tana′-isĕt.

Ätĭ′‛chäbi′näsä′nă—let us go out gambling.

Äti′chanĭ′na—your pipes.Hicha, a pipe;hiti′cha, this pipe;sĕ′icha, the sacred “flat pipe.” SeeArapaho song 2.

Atini′ehini′na—forThĕni′ehi′nina.

Atsi′na—the Blackfoot name for theAä′ninĕnaor Arapaho Grosventres. The word signifies “gut people.”

Awawa—forWa′wa.

Awatänani—forWatäna′ni.

Awu′năni′ä—another form ofne′chawu′nani—take pity on us.

Ba(-hu)—a road or trail.

Ba′achinĕ′na—Another name for theNakasinĕ′na(q. v.) or northern Arapaho. The word may mean “red willow (i. e., kinikinik) men,” or “blood-pudding men,” the latter etymology being derived frombä, blood, andchĭni′niki, to put liquid into a bladder.

Bääku′ni—“Red Feather,” the Arapaho name of Paul Boynton, a Carlisle student, and formerly interpreter at Cheyenne and Arapaho agency.

Baa′-ni′bina—“thunder-berries,” frombăa′, thunder, andni′bin, berry; a wild fruit, perhaps the black haw. SeeArapaho song 51.

Bääthi′na—cedar tree. SeeArapaho song 31.

Bad Pipes—one of the three bands of the northern Arapaho. Their present chief is Sharp Nose.

Băĕ′na—turtle. SeeArapaho song 25.

Ba′haa′, orBăa′—the Thunder. SeeArapaho song 14.

Bähibiwă′hĭna—on their account I am made to cry (immediate present).Bäniwa′năornibiwa′na, I am crying;hä′nibiwăhĭna, on its account I am made to cry, for its sake I am crying;nähibiwa′huna′na, then I wept;nähibiwa′huna, then I began to cry or lament;nĕä thibiwa′na, the place where crying begins.

Bä′hinänina′tä—everything.

Bahwetegow-eninneway—the Ojibwa name for theAä′ninĕnaor Arapaho Grosventres (Tanner). It signifies “men, or people of the falls,” frombawitig, “falls,” andininiwŭg, “men, or people.” They are so called on account of their former residence at the rapids of the Saskatchewan.

Bänaä′na—the thunderbirds; singularBa′haa′, orBa′awa.

Bä′ni—my (male) comrade. Vocative. Used by a boy or young man speaking to his comrade or partner of the same sex. The corresponding female term ishisä.

Bä′qati—“great wheel,” from —— great, andhati′, a gaming wheel, a wagon. An ordinary wheel is calledni′nae′gûti, “turner.” SeeArapaho song 49.

Bä′qătibä—with thebä′qăti, q. v.

Bäsawunĕ′na—one of the five divisions of the Arapaho, and formerly a distinct tribe. The name is variously rendered “wood lodge men” or “big lodge men,” or people, the terminal part being derived fromhinĕ′na“men.”

Bäta′hina′ni—he makes me dance. (In the songswhen,where, etc., are sometimes understood with verbs).Bäta′t, a dance;nibä′tana, I dance;nitabä′tani, we are dancing;bätäna′ni, when we dance;Thi′gûnăwa′t, the Ghost dance. Compare alsoHena′gana′wanĕn.

Bätäna′ni—when we dance. CompareBäta′hina′ni.

Bătĭ′qtawa—the throwing-stick used in thebătĭ′qtûbagame. SeeArapaho song 68.

Bătĭ′qtûba—the game of the “throwing-stick” or “snow-snake” among the prairie tribes. SeeArapaho song 68.

Bena—forBăĕ′na.

Bĕni′nĕna—“warriors,” the military organization of the Arapaho. SeeArapaho song 43.

Bĕni′nina—he gave it to me.Bĕni′na, I gave it to him;bĕ′ninĕ′thĭn, I gave it to you;niibi′nu, I gave it to them;häsa-bini′na, he has given it to us;tabini′na, he (she) gave it to me;da′chi′bini′na, he will give me a hawk-feather.

Bĕtidĕĕ—the Kiowa Apache name for the Arapaho.

Beyi—a (white) shell.

Bi′ga—night.

Bi′gushish—the moon, literally “night sun,” frombi′ga, night, andhishi′sh, sun, or celestial luminary. The sun is distinguished ashishi-nishi′sh, or “day sun,” fromhishĭ, day, andhishi′sh. In many Indian languages the sun and moon have but one name, with an adjective prefix or suffix to distinguish between day and night. SeeArapaho song 66. The morning star is callednaga′q, “the cross;” the milky way ishi′thina′na-ba, “the buffalo road,” orthi′gûni-ba, “the spirit or ghost road;” the pleiades arebä′nakŭth, “the group (sitting).”

Biqăna′kaye′na—I am crying on account of thirst.Naka′yena, I am thirsty.

Bishqa′wa—coming into sight, approaching from a distance. (Third person, singular.)

Bitaa′wu—the earth.

Bitaha′wŭ—the dance of theBita′hinĕna. SeeArapaho song 43.

Bita′hinĕna—“spear men;” one of the degrees of the Arapaho military organization. The name comes from the Cheyenne word for spear,bitahä′na; the Arapaho word for spear isqawă′. SeeArapaho song 43.

Bi′täye—captor, seizer; the name by which the ArapahoHänä′chäthi′ăk, “Sitting Bull,” was called when a boy.

Chăna′ha′t—where there is none.Iyahu′h, it is all gone.

Chäniĭ′nagu′nĭt—he wears them, he is wearing them.

Cha′qtha(singular,Chaq)—“enemies,” the Arapaho name for the Comanche.

Chä′säq—another, another of them; fromchä′saiy’, one. SeeYathûn.

Chĕbi′nk—greasy, something greasy; figuratively used for pemmican. SeeArapaho song 46.

Chi′bät—a sweat-house.

Chĭ′chita′nĕ—literally, a target, a mark to shoot at. A boy’s game. SeeArapaho song 4.

Chĭnachi′chibä′iha—venerable, (memorable or ancient) priests of theChĭ′nachichi′bät, or sacred sweat-lodge, fromchĭnachichi′bät, the sacred sweat-lodge, andbäiä, old man. SeeArapaho song 43.

Chĭ′nachichi′bät—the sacred large sweat-house; fromchi′bät, sweat-house. SeeArapaho song 43.

Chĭnăchi′chibä′tĭna—immortal, venerable, or never-to-be-forgotten priests of the sweat-house; fromchi′bät, sweat-house. SeeArapaho song 43.

Chĭ′nachinĕ′na—water-pouring men; the highest degree of the Arapaho military organization. See Arapaho song 43.

Dă′chäbi′hati′taniĭ′—where there is gambling; where they are gambling. In the Arapaho language there is no generic term for playing for amusement only.Chäbi′hĭnä′na, I am gambling;hänĭ′chäbihĭnäna, I am gambling with it;di′chäbihäti′tani′ĭ, while or when they are gambling with it.

Da‛chä′-ihi′na—in order to please me.

Da‛chi′binina—he will give me a (chicken-) hawk feather. CompareBĕni′nina.

‛chinathi′na—he having come for me (participle).Nichĭnû′ti′ha, I come for him.

Da′naa′bäna′wa—I moved it (“when” is sometimes understood).

Dä′nasaku′tawa—I am standing upon it.

Dăna′tinĕnawa′ŭ—because I longed, or wished, to see him;dain composition gives the idea of “because.”

De′tawuni′na—he told me. CompareHäthi′na.

Di′chäbihäti′tani′ĭ—while or when, they are gambling with it. CompareDă′chäbi′hati′taniĭ.

Di′chin—because.Hakais also sometimes used.

Diinĕ′tita′niĕg—living people; human existence.

Dog soldier—a popular but incorrect name given by the whites to the military organizations of the prairie tribes. SeeArapaho song 43.

E′eye′!—an unmeaning exclamation used in the songs.

Ehe′eye′!—ibid.

E′hihänakuwu′hunĭt—he turned into a moose.Naku′wu, moose;iwă′qu, elk.

Ehihä′sina′kawu′hunĭt—forE′hihänakuwu′hunĭt.

Ehihä′sĭniĕhi′nĭt—he is beginning to be a bird, he is turning into a bird;ni′ĕhi, a bird.

E′yahe′eye′!—an unmeaning exclamation used in the songs.

Eye′ae′yuhe′yu!—ibid.

E′yehe′!—ibid.

Forks-of-the-river Men—the principal of the three bands of the northern Arapaho. Their present chief is Black Coal.

Gaahi′na—another form ofGa′ahinĕ′na.

Ga′ahinĕ′na—“coyote men,” fromga′a, coyote, andhinĕ′na, men; singular,ga′ahinĕ′n. The camp guards or pickets of the Arapaho. SeeArapaho song 41.

Ga′awă′, orga′awăha—a ball, used in the woman’s game ofgû‛ga′hawa′tor shinny. SeeArapaho song 7.

Gaăwa′tina—canned goods, canned fruits.

Ga′năni′na—he wiped me off, he cleaned me.Ganĕ′naa, I wipe him off.

Ga′qaä—the “button” or small object hidden by the players in thega′qutitgame. SeeArapaho song 69.

Ga′qutina′ni—when I playga′qutit. SeeArapaho song 69.

Ga′qutit—the “hunt the button” game of the western tribes. SeeArapaho song 69.

Gasi′tu—carrion.

Ga′wunĕ′häna—another form ofGawunĕ′na.

Gawunĕ′na—one of the five bands of the southern Arapaho. The name is the same applied by the Arapaho to the Blackfeet, from whom this band is said to be derived. It is also the Arapaho name for the Blackfoot band of Sioux. The name is of foreign origin and can not be explained by the Arapaho. The Blackfeet are sometimes also called by themWatä′nitä′si, “black feet.”

Greasy Faces—one of the three bands of the northern Arapaho. Their present chief is Spotted Horse.

Grosventres(of the Prairie)—the name by which theAä′ninĕ′na(Arapaho division) are commonly known to the whites.

The correct French form is Gros Ventres des Prairies, “Big Bellies of the Prairie,” to distinguish them from the Minitari′, or Hidatsa, who were called Gros Ventres du Missouri. The termGros Ventres, as applied to this division of the Arapaho, is derived from a misconception of the Indian gesture sign for the tribe, which really denotes “belly people,” i. e. “spongers” or “beggars.”

Gû‛gă′hawa′t—the woman’s game of shinny. SeeArapaho song 7.

Gun—but.

Gushi′nä—throw it! (imperative singular).Asegŭ′, I throw it;chegŭ′, throw it here!

Ha′ănake′ĭ—rock, the rock.

Ha′anûnä—forcibly, violently.

Habätä′nani′hi—forBätäna′ni.

Ha′dă′wuha′na—we have made them desolate; we have deprived them of all happiness.

Hageni′stit—he is making it across the water. CompareHani′stit.

Ha′hat—the cottonwood tree (Populus monilifera).

Ha-ina′tä—it lies there, it lies upon it.

Häĭ′nawa—I know.Ni′hawa, I do not know.

Ha′ka—because.Dichinhas the same meaning.

Ha′nä—forHa′ănûnä.

Hänä′chä-thi′ă′k—Sitting Bull, the Arapaho apostle of the ghost dance; fromhänä′chä, a buffalo bull, andthi′ăk, he is sitting. In early youth, before going to Wyoming, he was calledBi′täye, “Captor.”

Ha′naĕ′hi—little boy (vocative).

Ha′nahawu′nĕn(singular).

Ha′nahawunĕ′na—one of the five divisions of the Arapaho, but now practically extinct. The meaning of the name is unknown, but the final syllables are fromhinĕ′na, signifying “men,” or “people.”

Hänäi′säĭ—at the boundaries.

Hä′nänä′higu′tha-u—forNä′higu′tha.

Häna′nawu′nănu—those who have been taught (?).

Hänä′tähĭnä′na—I win the game (by means of something).

Hä′nätä′hĭ′nät—It will win the game.Ä′nätähĭ′nänä, I win.

Hänĭ—forHäni′ĭnĭ.

Hä′nibiwă′hĭnă—on its account I am made to cry; for its sake I am crying. CompareBähibiwă′hĭna.

Hänĭ′chäbihĭ′näna—I am gambling with it. CompareDă′chäbi′hati′taniĭ.

Häni′ĭnĭ—by this means, by its means; abbreviated tohäniĭorhäni.

Häni′inĭahu′na—I fly around with it.

Hänina′ta—it is lying there (inanimate).Säshĭ′năna, I lie down.

Häni′nihiga′huna′—forHäni′ĭnĭ nĭhiga′huna,—by its means I am running swiftly.

Hani′stit—he has finished it, now he has finished it. CompareHageni′stit.

Hänĭta′quna′nĭ—in the pitfall; fromta′quna, a pitfall. SeeArapaho song 47.

Ha′qihana—“wolves,” one of the five bands of the southern Arapaho.

Hä′sabini′na—he has given it to us. CompareBĕni′nina.

Hä′täi′naku′ni—you may have it.Näni′thana′na, I have it.

Hatăna′wunăni′na—he is about to take pity on me.Nä′awu′năna, I pity him;awu′nanĭorne′chawu′nani, have pity on me;nitawu′nana, I take pity on them. CompareTi′awawu′nănu.

Hă′tanbii′na—I wish to paint myself with it.Bii′nanihä′ya, I paint myself.

Hă′tani′i′bii′na—forHa′tanbii′na.

Hatăni′ina′danĕ′na—I am about to use him to “make medicine,” i. e., to perform a sacred ceremony (remote future). The immediate future ishatăni′nadanĕ′na;inĭis the root ofto use;nadanĕ′na, is to “make medicine,” from the rootnĕ′na, to sing. The gesture sign for “song” and “medicine” are also nearly the same. SeeArapaho song 33.

Hatăni′niahu′hi′na—he is going to make me fly around.Hăni′niahu′na, I am flying;gaya′ahuha, I make him fly.

Ha′tani′nitani′na—forHatni′tăni′na.

Hatĕchi′na—the basket bowl used in the dice game. SeeArapaho song 64.

Hä′thäbĕ′na(-wa)—I hand it to you.

Ha′thahŭ—star dance; the dance of theHă′thahu′ha. SeeArapaho song 43.

Hă′thahu′ha—star people, fromhă′tha, star; one of the degrees of the Arapaho military organization. SeeArapaho song 43.

Häthi′na—he tells me, he says to me. Present,häthi′na; future,nĭhiithi′na; perfect,hatnithi′na;he′ităwuni′na, it tells me;de′tawuni′na, another form for “he told me.”

Ha′ti—forHa′hat.

Hätiku′tha—the humming toy used by boys of the prairie tribes. SeeArapaho song 25.

Hätina′hawa′bä—you (plural) will see him;nana′hawă, I see him;ni′nahawa′na, we see them;nahăbi′na, he saw me;na′hawû, I saw him;he′năă′awă, when I see it;tahu′naha′thihi′na, to make me see them.Nina′hawa, I look at him.

Hätinĕ′bäku′thana—let us playnĕ′bäku′thana, the awl game. SeeArapaho song 64.

Hätini′tubi′bä—he is calling you (plural);nini′tuwa, I call him.

Häti′ta-usĕta′na—let us playta′-usĕta′na. SeeArapaho song 64.

Hä′tnaa′waa′—it is about to move (immediate future).

Hätnaawaa-uhu—forHä′tnaa′waa′.

Hätni′tani′na—he will hear me.Näni′ta′nă, I hear him;nitabä′na, I hear it;nini′dănă′û, I heard him. In the form inArapaho song 61,Hatani′nitani′na, the syllableniis repeated in the body of the word to fill in the meter.

Hatni′thi′aka′tana—we have it in the center.Nahi′thaä′ntană, I am the center;nähi′thiăni′na′ta, it is in the center.

Hayana′-u′si′ya—forYa′‛na-u′si′ya.

He!—an unmeaning exclamation used in the songs.

Hechä′—when again.

He′e′e′!—an unmeaning exclamation used in the songs.

He′ee′ä′ehe′yuhe′yu!—ibid.

He′eye′!—ibid.

He′ităwuni′na—it tells me. CompareHäthi′na.

He′năă′awă—when I see it. CompareHätina′hawa′bä.

He′nagana′‛wanĕn—when we dance until daylight. The root isnaga′nh, daylight, or dawn.Nibä′tanä, I dance;ni′nagănawa′ni, we have danced until daylight. CompareBäta′hina′ni.

Hesû′na—the father.Hesûna′nĭn, our father;nisû′na, my father, whencehi-nisû′na-huof the songs.

Hesûna′nĭn—our father. CompareHesû′na.

Hĕtabi′nuhu′ni′na—I am poor; I am needy.

Hĕthĕ′hinĕ′na—Dog men, fromhĕth, dog, andhinĕ′na, men; one of the degrees of the Arapaho military organization. SeeArapaho song 43.

Hĕthĕwa′wŭ—The dance of theHĕthĕhinĕ′na. SeeArapaho song 43.

He′wa-u′sa—you are a young crow, you are the offspring of the crow;hoorhu, crow;hosa, a young crow, a little crow. This was the Indian name of Little Raven, the noted Arapaho chief, who died a few years ago.

He′yahe′eye!—an unmeaning exclamation used in the songs.

He′yäya′ahe′ye!—ibid.

He′yoho′ho!—ibid.

Hi′a!—ibid.

Hi′bithini′na—they are flying about it.Ninaä′niahu′tawa, I am flying about it. CompareNänii′ahu′na.

Hichăä′qawŭ—the dance of theHichăä′quthi. SeeArapaho song 43.

Hichăä′quthi—Club men, fromchăä′tha, a club; one of the degrees of the Arapaho military organization. SeeArapaho song 43.

Hi′chäbä′-i—high up, on high, i. e., in heaven, in the sky, or in a tree top.

Higa′ahina′-ĭt—“The man with the coyote gun;” fromgaahi′na, the “coyote men;” a camp guard or picket among the Arapaho. SeeArapaho song 41.

Hiii!—an unmeaning exclamation used in the songs.

Hi′nä—here; here it is.

Hinä′ähä′k—it is! (strongly affirmative). CompareHi′nä.

Hină′äthi—the long wing-feather (referring to the longest wing pinion, worn on the head).

Hĭna′wûn—his paint;hĭnă′w’, (red) paint, the Indian clay paint;nina′w’, my paint;hena′w’, your paint.

Hĭ′niorĭ′nĭ—that, that one.

Hi′nini′!—an unmeaning song terminal.

Hi′niqa′aga′yetu′sa—forHĭ′nĭ niqaga′yătusă.

Hinisa′na—his children. CompareNänisa′năŭ.

Hinisû′nahu—forNisû′na.

Hĭsä′—my female comrade, or companion (vocative).

Hi′sähihi—forHĭsä′.

Hise′hi—ibid.

Hĭtäsi′na—(singular,Hĭ′täsi)—“scarred people,” the Arapaho name for the Cheyenne. Fromhĭtäshi′ni, scarred or cut.

Hiti′cha—this pipe. CompareÄti′chanĭ′na.

Hiticha′ni—forHiti′cha.

Hitu′nena—the name by which theAä′ninĕ′naor Arapaho Grosventres of the Prairie are known to the rest of the tribe. Another form isHitu′nĕni′na. It signifies “begging men,” or more exactly “spongers,” the terminal part being fromhinĕ′na, “men.” The Arapaho call the SiouxNatni, and the AsiniboinTu-natni, or “begging Sioux.”

Hi′yu—here it is.Näyu, there it is;häyu, where is it? what is it?

Ho—crow; usually duplicated asHuhuorAhuhuin the songs. The crow is the sacred bird of the Ghost dance, and is also held sacred by the Algonquian tribes generally. SeeArapaho song 36.

Ho′sa—“Little Crow,” better known as “Little Raven,” the celebrated chief of the southern Arapaho. He died a few years ago and was succeeded by the present head chiefNa′wator Left Hand. The name is derived fromho, “crow,” andsa, the diminutive.

Hu!—an unmeaning exclamation sometimes used by devotees and priests in the Ghost dance when under strong excitement, asHu! Hu! Hu!

Hubbub—the name given by old New England writers to the Indian dice game. SeeArapaho song 68.

Huhu—forHo.

Hu′nă—crows; plural ofhoorhu; figuratively used in the songs for crow feathers worn on the head.

Hu′naku′nithi—wearers of the crow feathers; the name given to the seven leaders of the Ghost dance who wear crow feathers on their heads.Ho, crow; plural,honaorhuna.

Hu′wĭsä′na—I go straight to it.Huwĭ′sä, you go, etc;qănu′wĭsät, he goes, etc.

Huyu—another form ofHi′yu.

Ih!—an unmeaning exclamation used in the songs.

Ikunuhkatsi—“All Comrades,” the military society of the Blackfeet. SeeArapaho song 43.

Ina′habi′ä—Look on us!Nina′hawa, I look at him. CompareÄchiqa′hăwa.

I′nĭt—timber.

Inita′ta-usä′na—stand ready! (imperative plural)Näni′tata′-usä′na, I am ready.

Inû′na-i′na—the name used by the Arapaho to designate themselves. It signifies “our people,” or “people of our kind.”

I′thaq—a gut; a sheath or case made of bear gut. SeeArapaho song 41.

I′thetihi—good.

Iyahu′h—gone, it is all gone.

Iyehe′!—an unmeaning exclamation used in the songs.

I′yehe′eye—ibid.

Iyu—another form ofHi′yu.

Kaninahoic—the Ojibwa name for the Arapaho.

Kanina′vish—ibid.

Kawinahan—the form used by Hayden forGawunĕ′naorGawunĕ′häna, q. v.

Ku′niahu′na—I fly with it on my head.

Maqpĭ′ato—the Sioux name for the Arapaho. It signifies “blue cloud, i. e., a clear sky;” reason unknown.

Minnetarees of Fort de Prairie—The name given by Lewis and Clark to theAä′ninĕnaor Arapaho Grosventres. TheAä′ninĕnaare known to the French Canadians as Gros Ventres des Prairies, while the Minitari are called by them Gros Ventres du Missouri, and the American explorers incorrectly compounded the two names.

Näa′wunani′nä—he takes pity on us. CompareHatăna′wunăni′na.

Na′chichaba′n—they are still making it.Nä′nĭstĭnă, I make it;Näsu′nistină, I still make it.

Naga′q—the morning star. See Arapaho songs67and72. The word literally means “a cross.”

Nahăbi′na—he saw me. CompareHätina′hawa′bä.

Nă′hănĭ—here! look! CompareÄchiqa′hăwă.

Naha′ta—look at it! (imperative singular). CompareÄchiqa′hăwă.

Na′hawaŭ′—forNa′hawû′.

Na′hawŭû—I saw him. CompareHätina′hawä′bä.

Nä′hibiwa′huna—then I begin to cry or lament. CompareBähibiwă′hĭna.

Nä′hibi′wahuna′na—then I wept. CompareBähibiwă′hĭna.

Nä′higu′tha—I throw it.Nina′gu′tha, I throw it where it can not be found.

Nä′hinä′n—stop!

Nä′inaha′tdäbä′naq—I then saw the multitude plainly.

Na′kash—sage; the wild sage (Artemisia); the name of a prominent northern Arapaho.

Na′kasinĕ′na—the name by which the northern Arapaho call themselves. It signifies “sagebrush men,” fromna′kash, “sagebrush,” andhinĕ′naorhinĕ′nina, the plural ofhinĕ′n, “man.” They are calledBa′achinĕ′naby the other Arapaho, andTägyä′koby the Kiowa.

Nănä′—it is that, that is the thing.

Na′nagă′qănĕt—white-skinned (singular); fromna′guă, white (organic) andwană′q, skin.Nûna′chă, white (inorganic); eitherna′guăornûna′chămay be used in speaking of a house.Na′nagă′qănĕtis one of the Arapaho names for the whites, the ordinary term beingNia′thn, q. v. See alsoNiha′nătaye′chet.

Nanaha′thăhi—he showed me.Nanaha′tha, I show him.

Nänä′nina—it is I, I am he (emphatic).

Nana′thina′ni—he came to take me, he came for me. In the songs the adverb “when” or “where” is sometimes understood with the verb. SeeArapaho song 38.

Näne′th—when I met him.

Nä′niahu′na—forNäniĭ′ahu′na.

Nänibä′tawă—I am singing it;Näni′bina, I sing;nibä′t, a song.

Nänibä′tia—forNänibä′tawă.

Nä′‛nihithätu′hŭna—thus I shouted, or called.Nä′‛niin composition signifies “thus.”

Näni′ibä—it is spotted.

Nani′nibinä′sĭ—the wind makes them sing.Näni′bina, I sing. CompareNänibä′tawă.

Nänisa′na—forNäni′sanăŭ′.

Näni′sanăŭ′orNäni′sanăq—my children.Näni′sa, my older child;näni′sanĕ′ăĕ′, my young child.

Nänisa′taqi—forNi′sataq, seven.

Nänisa′tăquthi—forNi′sataq, seven.

Nä′nitha′tuhŭ′na—forNä′‛nihithatu′hŭna.

Näniwu′hună—I carry it as I fly about in circles. CompareHi′bithini′nawithTahĕti′niahu′na.

Nasu′siyakunawa—I am stripping it. I am unsheathing it. CompareSăniyagu′nawa′.

Na′tănu′ya—what I am using.Tanu′năwa′, I use it.

Na′tenehi′na—another form ofNatniorNa′tnihi′na.

Na′tniorNa′tnihi′na—the Arapaho name for the Sioux. The etymology is unknown, but it may possibly be a form ofNa′dowe, the generic Algonquian name for Indians of a different stock.

Natu′wani′sa—my top (a toy); fromuwani′sa, a top. SeeArapaho song 65.

Na′waa′tănû—I prayed to him;ni′awăaa′tanû, I am praying (to him).

Na′wat—“Left Hand,” present head chief of the southern Arapaho.

Na′wathinĕ′ha—the name by which the southern Arapaho are known to the rest of the tribe. It signifies “southerners,” and is said to be an archaic form forNawunĕ′na, the name by which the southern Arapaho call themselves.

Na′wunĕ′na—the proper name of the southern Arapaho. It signifies “southern men,” fromna′wun, “south,” andhinĕ′na, “men.” They are calledNawa′thinĕ′ha, “southerners,” by the northern Arapaho, which is said to be the archaic form.

Năya′qût—the whirlwind. The powers and phenomena of nature are generally personified in Indian thought and language.

Nä′yu—there it is. CompareIyu.

Nea-i′qaha′ti—forNe′ia-i′qahat.

Neä′thibiwa′na—the place where crying begins. CompareBähibiwă′hĭna.

Nĕ′bäku′thana—the “awl game” of the women of the prairie tribes. SeeArapaho song 64.

Nĕ′chäi′hit—he gave me this grateful gift; he gave me this, for which I am thankful.

Nĕ′chä′wu′nani—have pity on me (imperative singular). CompareHatana′wunani′na.

Nehawa′wună′na—I have no sympathy with him. CompareTi′awawu′nănu.

Nĕ′ia-i′qahat—now he is collecting them; now he begins to gather them.

Ne′na(-hu)—my mother.Nesû′na, my father.

Nesû′na—another form ofNisû′na.

Nĕtĭ′qtawa—mytĭ′qtawaor throwing-stick. The game is calledbătĭ′qtûba, abbreviated totĭ′qtûp. The throwing-stick is calledbătĭ′qtawaortĭ′qtawa. SeeArapaho song 68.

Nĕ′tita′wahu—forNetĭ′qtawa.

Ni′ănĕ′thăhi′nani′na—he did not recognize me. The negative idea is contained inänĕ′th;ä′ninani′na, he recognized me.

Ni′ănita′wathi—they push hard, i. e., they persevere.Näni′äni′tawana, I push hard; I do my best; I do right.

Nia′rhari′s-kûrikiwa′s-hûski—proper Wichita name for the Arapaho.

Ni′äsa′kua′na—I am looking on, or watching. CompareHätina′hawa′bäandÄchiqa′hăwa.

Nia′thuorNia′‛thuă—the white people; singular,Nia′tha. The word signifies literally expert, skillful, or wise, and is also the Arapaho name for the spider. The word for “white” isnu′na′cha′ă. CompareNa′nagă′qănĕtandNiha′nătaye′chet.

Niathu′a-u—forNiathu′a.

Niati′biku′thahu—forNiati′biku′thathi.

Niati′biku′thathi—they are rolling it.

Nibäi′naku′nithi—they all wear it on their heads.Ninaku′na, I wear it on my head.

Nibä′t—song. CompareNänibä′tawă.

Nibä′tia—forNibä′t.

Ni′binu—forNiibi′na.

Ni′bithi′t—I have nothing to eat.

Ni′chiă—river.

Ni′chihinĕ′na—“river men,” the Arapaho name for the Kiowa. Fromni′chiă, river, andhinĕ′na, men, so called from the former residence of the Kiowa on upper Arkansas river, from which they were driven by the Arapaho and Sioux.

Niesa′na, orNi′chisa′na—the young birds.Niĕ′hĕ, bird;niĕ′hisa, a young bird.

Niha′nătaye′chet—yellow-hided (singular); fromniha′ne, yellow, andnata′yech, a hide; one of the Arapaho names for the whites. The ordinary term isNia′thu, q. v.

Nĭhiga′hu—he is running.Näniga′na, I run;năni′higa, he runs;nĭhiga′huna, I am running swiftly.

Nĭhiga′huna—I am running swiftly. CompareNĭhiga′hu.

Nihii′nä—forcibly, swiftly.

Niibi′na—I gave it to them. CompareBĕni′nina.

Niitegu—forNii′tĕhăg.

Nii′tĕhăg—it was he, he was the one.

Niitu′qawigû′niĕ′—where they were coming down; where they were descending toward us.

Ninaä′niahu′na—fly in circles (habitual); I am constantly flying about in circles. CompareHi′bithini′naandTahĕti′niahu′na.

Ninaä′niahu′tawa—I am flying about it. CompareHi′bithini′na.

Ninaä′qăwa′—I go around it.

Ni′nagănawa′ni—we have danced until daylight. CompareHe′nagana′‛wanĕnandBäta′hina′ni.

Ni′nahawa′na—we see them. CompareHätina′hawa′bä.

Ninä′ninati′nakuni′na—It is I who have (wear) it on my head; I am the one who ties it on my head.

Ninĕ′n—tallow.

Niniha′niahu′na—I fly around yellow.Niha′ne, yellow. CompareHi′bithini′naandNänii′ahu′na.

Ni′nini′tubi′na—he has called me.

Nini′tănă′û—I heard him. CompareHatni′tăni′na.

Nĭnitu′sa—making a sound, resounding.

Ni′qa—father (vocative; no possessive pronoun implied). A more reverential or affectionate form thannisûna.

Niqaga′yătusa—the loudest sounding, the loudest of all. The idea of “loudest” is contained inqaga′y’, and of “sounding” intusa. SeeNĭnitu′sa.

Ni′qahu′hu′—forNi′qa.

Ni′qana′ga—that one buffalo bull; there is a solitary bull.Hänä′chä, a buffalo bull, is changed in the song toqana′ga.Niin composition denotes alone, single, fromnisi, only one;chäsaiy’, one.

Nisa′na—the same asnisû′naornesûna, my father.

Ni′sataq—seven. SeeYathûn.

Nisû′na—my father. CompareHesû′na.

Ni′tabä′na—I hear it. CompareHatni′tani′na.

Nitabä′tani—we are dancing. CompareBäta′hina′ni.

Nita-i′sa—my relative.

Ni′tawuna′na—I take pity on them. CompareHatăna′wunani′na.

Nithi′na—he said it, he has said it (immediate past). CompareHäthi′na.

Nuha′wŭ—Fox dance; the dance of theNuhinĕ′na. SeeArapaho song 43.

Nuhinĕ′na—Fox men, fromnu, fox, andhinĕ′na, men; one of the degrees of the Arapaho military organization. SeeArapaho song 43.

Nu′nagûna′‛-u′ăt—he came with it, he brought it with him.

Nûnaha′wŭ—one of the degrees of the Arapaho military organization; the meaning of the word is unknown. SeeArapaho song 43.

Nû′nanû′naa′tăni′na—he is circling above me. SeeArapaho song 39.

Nû′nanû′naku′ti—I am circling it, I am waving it about in circles.

Nu′sa-icha′tha—the ceremonial crook or lance carried by the leader of theBita′hinĕna. SeeArapaho song 43.

Qa′qa-u′nûtha—the “throwing sticks” used in the game of thebä′qati. SeeArapaho song 49.

Sani′tika—Pawnee name for the Arapaho; from the Comanche nameSä′rĕtĭka, “dog eaters.”

Să′niyagu′nawa′—I have stripped it, I have unsheathed it.Nasu′siyakunawa, I am stripping it, I am unsheathing it.

Sä′pani—the Shoshoni name for theAä′ninĕnaor Arapaho Grosventres. It signifies “belly people,” fromsäp, belly, andni, the tribal suffix.

Sä′rĕtĕka—Comanche and Shoshoni name for the Arapaho. It signifies “dog-eaters,” fromsä′re, dog, andtĕka, a form of the verb to eat, in allusion to their special fondness for dog flesh. The name is also sometimes used by the Wichita.

Säsa′bä-ithi—looking around, i. e., watchers or lookouts. One of the five bands of the southern Arapaho.

Se′hiwûq—“weasel bear,” fromseaweasel, andwûq, bear; also rendered as “gray bear,” fromse, gray, andwûq, bear. The name of the keeper of thesĕ′ichaor sacred pipe of the Arapaho. SeeArapaho song 2.

Sĕ′icha—“flat pipe,” fromsĕĭ, flat, andhicha, pipe. The sacred pipe and tribal “medicine” of the Arapaho. SeeArapaho song 2.

Ta′ăwŭn—strike it (imperative singular).

Tabini′na—he (she) gave it to me. CompareBĕni′nĕna.

Ta′‛chawa′gŭna—while I am carrying a load of (buffalo) beef on a horse.Ha′gŭ′, I carry a load of beef on a horse in motion; second person,hagŭ′nĭ; third person,hagŭ′tĭ;ta‛, prefix in composition with the verb, implies “while.”

Tahĕti′niahu′na—I make the deep, or loud, thunder as I fly about in circles (habitual). CompareNinaä′niahu′naandTahuna′änä′niahu′na. SeeArapaho song 27.

Ta′huna′änä′niahu′na—I make the thunder (or loud resounding noise) as I fly about in circles (habitual). CompareNinaä′niahu′naandTahĕti′niahu′na.

Tahu′nahathihi′na—to make me see them. CompareHätina′hawa′bä.

Ta′na-u′qahe′na—he put me there.Nita′uqa′, I put him there (present).

Tani′bäthă—“pierced noses,” the Arapaho name for the Caddo;tani, nose.

Ta′thiaku′tawa—I stood upon it (?). The regular form for “I was standing upon it” isNĭqtä′saku′na.

Ta′-usĕta′naorTa′-usĕta′tina—literally “striking,” or “throwing against” something; the dice game of the women of the prairie tribes. SeeArapaho song 64.

Ta′wŭnä—forTa′ăwŭn.

Tĕ′bĕ—at first, the first time, in the beginning.

Tĕ′bĕ′tana′-isĕt—when he first came;tĕ′bĕ, the first time.

Tha‛kû′hinĕna—“whetstone men,” or “knife-whetting men,” the Arapaho name for the Kiowa Apache (Na-diisha-Dena), and for all other southern Athapascan tribes known to them, including the Lipan, Mescalero, Jicarilla, and Apache proper. The sign for Apache in the sign language of the plains also conveys the same idea, being made by briskly rubbing the left forefinger with the right, as though whetting a knife.Găta‛ka, the Pawnee name for the Kiowa Apache, seems to have a connection with this word.

Thĕni′ehi′nina—I am a bird, fromniĕ′hĕ, bird.

Thi′aku—they are there.

Thi′äya—the sweat-house mound. The name is also applied to a stone heap or monument. SeeArapaho song 34.

Thiäya′na—on thethi′äyaor sweat-house mound.

Thiäya′nĕ—at thethi′äyaor sweat-house mound.

Thigûnăwa′t—the Ghost dance, fromthig, ghost or spirit of a dead person, andbäta′t, a dance. CompareBäta′hina′ni.

Ti′awawu′nănu—when I sympathized with them, when I liked them. I sympathize with him,tiăwu′nănă.Tiortihiin composition with verbs usually conveys the idea of “when.”Nehawa′wunăna, I have no sympathy with him. CompareHatăna′wunăni′na.

Ti′naha′thihu—I show it to them (habitual), or to show it to them.Ni′naha′thihu, I show it to him.

Ti′qtûp—the common abbreviated form ofBătĭ′qtûbă, q. v.

Uhiyeyeheye!—an unmeaning exclamation used in the songs.

Ûtnitha′wuchä′wahănäni′na—we shall surely again be put (with something understood). The idea of “surely” is contained inûtni′thawĭ;chäis fromchä′i′hĭi, “again.”

Wa′ku(-hu)—a feather to wear on the head.

Wa′ku′na—feathers worn on the head; a feather headdress. They are usually painted and beaded, and sometimes mounted on a small stick. A single feather thus worn is calledwa′ku.

Wakiñyañ-oi—Thunder’s Track. The Sioux name of a locality in eastern South Dakota. SeeArapaho song 14.

Waqui′si—Ugly Face Woman, an Arapaho man.Hĭ′si, woman, is frequently abbreviated tosiin composition.

Wa′quithi—Bad faces, or Ugly faces; the principal of the five bands of the southern Arapaho. Their chief, Nawat, or Left Hand, is also the principal chief of the southern branch of the tribe.

Watäna′ni—a black mark or picture, fromwatä′yä, black. SeeArapaho song 49.

Wa′tän-ga′a—Black Coyote, fromwa′tän, black, andga′a, coyote. A southern Arapaho, captain of the Indian police, and one of the principal leaders of the Ghost dance among the Arapaho.

Wa′wa—now; it also gives the idea of done, or completed.

Wa′wagathä′na—I have already put him aside, now I have put him aside.Wawaorwaw’, “now,” in composition, gives the idea of “already” or completed action.

Wa′wăna′danä′diă—I am about to hum (i. e., with theHätiku′tha). SeeArapaho song 25.

Wawäthäbichä‛chinĭnabänaguwa-u-inagathi—I have given you (plural) again, a headdress of magpie feathers; fromwa′wäthä′bichä‛chinĭ′nabä′nak, I have given it back again;wa′-u-i, magpie;waga′thi, a bird’s tail feathers. In the verb the root is frombĭni′na, I give it to him;waw’denotes completion, as “already” done;chäimplies repetition or return of action. SeeArapaho song 56.

Wûnayu′uhu—forWû′nayu′ŭ, they are new.Wû′nayă′, it is new.

Ya′gaahi′na—forYa′hagaahi′na.

Ya′hagaahi′na—the “coyote gun” or ceremonial club of theGa′ahinĕ′naor “Coyote men.” SeeArapaho song 41.

Yahe′eye′!—an unmeaning exclamation used in the songs.

Ya′‛na-u′si′ya—how bright the moonlight is!Na‛-u′si′ya, the moonlight is bright.

Ya′thäyû′na—five places, in five places; fromya′thûn, five, andyûna, places.

Ya′thûn—five. Other numerals are: 1,chä′saiy’; 2,hĕni′si; 3,hĕnä′si; 4,yen; 5,ya′thûorya′thûn; 6,ni′tataq; 7,ni′sataq; 8,näsataq; 9,thi′ataq; 10,wĕtätaq; 20,ni′sa; 29,ni′sa-thi′atăqu′n; 30,näsa; 40,ye′ya; 50,ya′thaiya; 60,nitatû′sa; 70,ni′satûsa; 80,nä′satû′sa; 90,thi′atû′sa; 100,wĕ′tätû′sa.

Ye′nis—the wild rose. The rosebush isye′nis; the seed berry isye′nun, literally “louse child,” from the resemblance of the seeds to nits or lice. SeeArapaho song 29.

Ye′nisiti′na—with the wild rose; fromye′nis, the wild rose, andti′naq, with.

Yĭ′hä′ä′ä′hi′hĭ′—an unmeaning word combination of syllables used in the gambling songs. SeeArapaho song 69.

Ba′hakosĭn—Caddo name; “striped arrows,”băh, arrow. The Caddo sometimes also call them Siä′näbo, from their Comanche name.Cheyenne—popular name, a French spelling of their Sioux name. It has no connection with the French wordchien, “dog.”Dzĭtsĭ′stäs—proper tribal name; nearly equivalent to “our people.”Gatsa′lghi—Kiowa Apache name.Hĭtäsi′na(singularHĭ′täsi)—Arapaho name, signifying “scarred people,” fromhĭtäshi′ni, “scarred or cut.” According to the Arapaho statement the Cheyenne were so called because they were more addicted than the other tribes to the practice of gashing themselves in religious ceremonies. The name may have more special reference to the tribal custom of cutting off the fingers and hands of their slain enemies. (See tribal sign,page 1024.)Ităsupuzi—Hidatsa name, “spotted arrow quills” (Matthews).Ka′naheăwastsĭk—Cree name, “people with a language somewhat like Cree” (Grinnell).Niere′rikwats-kûni′ki—Wichita name.Nanonĭ′ks-kare′nĭki—Kichai name.Pägănävo—Shoshoni and Comanche name; “striped arrows,” frompäga, “arrow,” andnävo, “striped.”Säk̔o′ta—Kiowa name; seems to refer to “biting.”Sa-sis-e-tas—proper tribal name according toClark(Indian Sign Language, 99, 1885). The form should beDzĭtsĭ′stäsas given above.ShaielaorShaiena—Sioux name; “red,” or decorated with red paint. According to Riggs, as quoted by Clark, the Sioux call an alien language a “red” language, while they designate one of their own stock as “white,” so that the name would be equivalent to “aliens.” The Sioux apply the same name also to the Cree.Shiä′navo—another Comanche name, probably a derivative from the wordCheyenne.Shiĕ′da—another Wichita name, derived from the wordCheyenne.Staitan—unidentified tribal name, given, by Lewis and Clark. Identical with the Cheyenne, from their own wordHĭstä′itän, “I am a Cheyenne.”

Ba′hakosĭn—Caddo name; “striped arrows,”băh, arrow. The Caddo sometimes also call them Siä′näbo, from their Comanche name.

Cheyenne—popular name, a French spelling of their Sioux name. It has no connection with the French wordchien, “dog.”

Dzĭtsĭ′stäs—proper tribal name; nearly equivalent to “our people.”

Gatsa′lghi—Kiowa Apache name.

Hĭtäsi′na(singularHĭ′täsi)—Arapaho name, signifying “scarred people,” fromhĭtäshi′ni, “scarred or cut.” According to the Arapaho statement the Cheyenne were so called because they were more addicted than the other tribes to the practice of gashing themselves in religious ceremonies. The name may have more special reference to the tribal custom of cutting off the fingers and hands of their slain enemies. (See tribal sign,page 1024.)

Ităsupuzi—Hidatsa name, “spotted arrow quills” (Matthews).

Ka′naheăwastsĭk—Cree name, “people with a language somewhat like Cree” (Grinnell).

Niere′rikwats-kûni′ki—Wichita name.

Nanonĭ′ks-kare′nĭki—Kichai name.

Pägănävo—Shoshoni and Comanche name; “striped arrows,” frompäga, “arrow,” andnävo, “striped.”

Säk̔o′ta—Kiowa name; seems to refer to “biting.”

Sa-sis-e-tas—proper tribal name according toClark(Indian Sign Language, 99, 1885). The form should beDzĭtsĭ′stäsas given above.

ShaielaorShaiena—Sioux name; “red,” or decorated with red paint. According to Riggs, as quoted by Clark, the Sioux call an alien language a “red” language, while they designate one of their own stock as “white,” so that the name would be equivalent to “aliens.” The Sioux apply the same name also to the Cree.

Shiä′navo—another Comanche name, probably a derivative from the wordCheyenne.

Shiĕ′da—another Wichita name, derived from the wordCheyenne.

Staitan—unidentified tribal name, given, by Lewis and Clark. Identical with the Cheyenne, from their own wordHĭstä′itän, “I am a Cheyenne.”

The Cheyenne tribal sign, made by drawing the right index finger several times across the left forefinger, is commonly interpreted “cut fingers” or “cut wrists,” and is said to be derived from their custom of cutting off the fingers and hands of slain enemies. Although the same practice was found among other tribes, the Cheyenne were particularly distinguished in this regard. In Mackenzie’s great fight with the Cheyenne in Wyoming, in 1876, two necklaces made of human fingers were found in the captured Indian camp, together with a small bag filled with hands cut from the bodies of children of the Shoshoni tribe, their enemies. One of these necklaces was afterward deposited in the National Museum at Washington. (SeeBourkeinNinth Annual Report of the Bureau of Ethnology.) Some competent Indian authorities say, however, that the sign is intended to indicate “stripe people,” or “striped-arrow people,” referring to the fact that the Cheyenne usually feathered their arrows with the striped feathers of the wild turkey. This agrees with the interpretation of the name for the Cheyenne in several different languages.

The Cheyenne are one of the westernmost tribes of the great Algonquian stock. In one of their ghost songs they sing of the “turtle river,” on which they say they once lived. (Cheyenne song 3.) From several evidences this seems to be identical with the Saint Croix, which forms the boundary between Wisconsin and Minnesota. This statement agrees with the opinion ofClark(Indian Sign Language), who locates their earliest tradition in the neighborhood of Saint Anthony falls. They were driven out by the Sioux and forced toward the northwest, where they came in contact with the Asiniboin (called by them Hohe′), with whom they were never afterward at peace. At a later period, according to Lewis and Clark, they lived on the Cheyenne branch of Red river, in northern Minnesota, whence they were again driven by the Sioux into the prairie.

In 1805 they wandered about the head of Cheyenne river of Dakota and in the Black hills, and were at war with the Sioux, though at peace with most other tribes. Since then they have pushed on to the west and south, always in close confederation with the Arapaho. These two tribes say they have never known a time when they were not associated. About forty years ago, in Wyoming, the band since known as the northern Cheyenne separated from the others (Clark), and have since lived chiefly in Montana or with the Sioux, with whom the Cheyenne made peace about sixty years ago. The other and larger portion of the tribe continued to range chiefly on the lands of the Arkansas and Canadian in Colorado and the western part ofKansas and Oklahoma. They and the Arapaho made peace with the Kiowa and Comanche in 1840, and raided in connection with these tribes into Texas and Mexico until assigned in 1869 to a reservation in what is now western Oklahoma. In 1874 they, as well as the Kiowa, Comanche, and Kiowa Apache, again went on the warpath in consequence of the depredations of the buffalo hunters, but the outbreak was speedily suppressed. In 1890 they sold their reservation and took allotments in severalty. The northern Cheyenne joined the Sioux in the “Custer war” of 1876–77. At the surrender of the hostiles they were removed to Oklahoma and placed with the southern Cheyenne, but were much dissatisfied with their location, the dissatisfaction culminating in the attempt of a large party, under Dull Knife, to escape to the north, in September, 1878. They were pursued, and a part of them captured and confined at Fort Robinson, Nebraska, whence they made a desperate attempt to escape on the night of January 9, 1879, resulting in the killing of nearly all of the prisoners. They were finally assigned a reservation in Montana, where they now are, with the exception of a few among the Sioux. According to the official report for 1892, the southern Cheyenne in Oklahoma numbered 2,119, the northern Cheyenne in Montana, 1,200, and those with the Sioux at Pine Edge, South Dakota, 120, a total of 3,439.

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