My children, I am now humming—_He′eye′!__The Ghost-dance religion and the Sioux outbreak of 1890

My children, I am now humming—_He′eye′!_

Your children, your children,

They are crying—_He′eye′!_

They are hurrying me along,

They are hurrying me along.

This song is supposed to be addressed by the father or messiah to his

disciples. He tells them that their children in the spirit world are

crying to be reunited with their friends here, and thus are hastening

their coming. The expression, “I am humming,” may possibly refer to his

rapid approach.

14. +Ogo′ch—Ehe′eye′+

Ogo′ch—Ehe′eye′!

Tseä′nehä′sĭ nä′viho′m,

Tseä′nehä′sĭ nä′viho′m.

A′ae′vä, A′ae′vä,

Nĭ′stsistä′nä′ e′wova′shimä′nĭsts,

Nĭ′stsistä′nä′ e′wova′shimä′nĭsts.

Ni′shivä′tämä′ni,

Ni′shivä′tämä′ni.

_Translation_

The crow—_Ehe′eye′!_

I saw him when he flew down,

I saw him when he flew down.

To the earth, to the earth.

He has renewed our life,

He has renewed our life.

He has taken pity on us,

He has taken pity on us.

This song was composed by Grant Left-hand’s wife. The Crow is here

considered as the lord of the new spirit world.

15. +Tsĭso′soyo′tsĭto′ho+

Tsĭso′soyo′tsĭto′ho,

He′stänowä′hehe′,

Näviho′säni′hi,

Tse′novi′tätse′stovi,

Ä′koyoni′vähe′,

Ä′koyoni′vähe′.

_Translation_

While I was going about,

Among the people, at my home,

I saw them,

Where they gambled,

With the _ä‛ko′yo_ wheel,

With the _ä‛ko′yo_ wheel.

This song was also composed by Mo′‛ki, the wife of Grant Left-hand. The

expression here rendered “my home” is literally “where I belonged,”

as, since the death of her children, she speaks of the spirit world as

her own proper home. In this song she tells how she found her departed

friends playing the game of the _ä‛ko′yo_ or _bä′qăti_ wheel, as

described in Arapaho song 49.

16. +Ni′ha—E′yehe′e′yeye′+

Ni′ha—E′yehe′e′yeye′!

Hi′niso′nihu′—Hi′yeye′!

O′tätä′womi′ mä′piva′—He′e′ye′!

E′tätu′hamo′tu—He′eye′!

Nä′hisi′maqa′niwo′m—Ähe′eye′!

E′tä′wu′hotä′nu—He′eye′!

_Translation_

My father—_E′yehe′e′yeye′!_

His children—_Hi′yeye′!_

In the greenish water—_He′e′ye′!_

He makes them swim—_He′eye′!_

We are all crying—_Ähe′eye′!_

This song conveys nearly the same idea as that of number 8. The

expression “We are all crying” might be rendered “We are all pleading,

or praying” to the father, to hasten his coming.

17. +A′ga′ch—Ehe′e′ye′+

A′ga′ch—Ehe′e′ye′!

Ve′ta chi—He′e′ye′!

Ve′ta′chi—He′e′ye′!

E′hoi′otsĭ′stu,

E′hoi′otsĭ′stu.

Ma′e′tumu′nu′—He′e′ye′!

E′ho′i′o′tso′,

E′ho′i′o′tso′.

Nä′vi′sivû′qewo′nĭt,

Nä′vi′sivû′qewo′nĭt.

Nĭstä′kona′oe′vo,

Nĭstä′kona′oe′vo.

E′he′vo′o′, E′he′vo′o′.

_Translation_

The crow—_Ehe′e′ye′!_

The grease paint—_He′e′ye′!_

He brings it to me,

He brings it to me.

The red paint—_He′e′ye′!_

He brings it,

He brings it.

I prepare myself with it,

I prepare myself with it.

It will make you strong,

It will make you strong.

He tells me, He tells me.

Red is a sacred color with all Indians, and is usually symbolic of

strength and success, and for this reason is a favorite color in

painting the face and body for the dance or warpath, and for painting

the war pony, the lance, etc. On all important occasions, when painting

the face or body, the skin is first anointed with grease to make the

paint adhere better, so as not to obscure the sharp lines of the design.

18. +Nä′niso′näsĭ′stsi—He′e′ye′+

Nä′niso′näsĭ′stsi—He′e′ye′!

Vi′nänä′tuu′wa o′gochi′—Ahe′e′ye′!

Nĭ′stsivĭ′shiwo′mätsĭ′no,

Nĭ′stsivĭ′shiwo′mätsĭ′no.

_Translation_

My children—_He′e′ye′!_

Kill a buffalo (or beef) for the Crow—_Ahe′e′ye′!_

By that means I shall see you,

By that means I shall see you.

This song refers to the feast which accompanies every dance. The

implied meaning is that the people must get ready for a dance in order

that they may see the Crow, their father.

19. +A′guga′-ihi+

A′guga′-ihi,

A′guga′-ihi.

Tsi′shistä′hi′sihi′,

Tsi′shistä′hi′sihi′.

I′hoo′‛tsihi′,

I′hoo′‛tsihi′.

Tsĭtäwo′‛tähi′,

Tsĭtäwo′‛tähi′.

Hi′nisa′nûhi′,

Hi′nisa′nûhi′.

Tsĭtäwo′mohu′,

Tsĭtäwo′mohu′.

_Translation_

The crow woman—

To her home,

She is going,

She is going.

She will see it,

She will see it.

Her children,

Her children.

She will see them,

She will see them.

This song was also composed by Mo′‛ki, “Little Woman,” the wife of

Grant Left-hand. On account of her frequent trances and consequent

leadership in the Cheyenne Ghost dance, she assumes the title of the

Crow Woman, i. e., the woman messenger from the spirit world. The story

of her own and her husband’s connection with the Ghost dance is of

interest for the light it throws on the working of the Indian mind,

especially with regard to religion.

Mo′‛ki is a young Cheyenne woman married to a young Arapaho, Grant

Left-hand, about 30 years of age, a former Carlisle student, and

the son of Nawat, or Left-hand, the principal chief of the southern

Arapaho. Notwithstanding several years of English education, Grant

is a firm believer in the doctrine and the dance, and the principal

organizer and leader of the auxiliary “crow dance” in his own tribe,

while his wife is as prominent in the Ghost dance among the Cheyenne,

and has composed a series of a dozen or more songs descriptive of her

various trance experiences in the other world.

Her first child died soon after birth, and the young mother was keenly

affected by the bereavement. Afterward a boy was born to them, and

became the idol of his parents, especially of the father. He grew up

into a bright and active little fellow, but when about 4 years of

age was suddenly seized with a spasm in the night and died in a few

minutes, almost before his father could reach his bed. This second loss

brought deep sorrow to them both, and the mother brooded over it so

that there was serious fear for her own life. Then came the Ghost dance

and the new doctrine of a reunion with departed friends. The mother

went to the dance, fell into a trance, met her children as in life,

and played with her little boy. On awaking and returning home she told

her husband. He could hardly believe it at first, but it required but

little persuasion to induce him to attend the next Ghost dance with

her, because, as he said, “I want to see my little boy.” He himself

fell into a trance, saw his children, and rode with his little boy

on the horse behind him over the green prairies of the spirit land.

From that time both became devoted adherents and leaders of the Ghost

dance; their trances have been frequent, and every dance is welcomed as

another opportunity of reunion with departed friends. The young man was

deeply affected as he spoke of his love for his children, the sudden

death of the little boy, and their second meeting in the other world,

and as his wife sat by his side looking up into our faces and listening

intently to every word, although she understood but little English, it

could not be doubted that their faith in the reality of the vision was

real and earnest. Every Indian parent who has lost a child, every child

who has lost a parent, and every young man and woman who has lost a

brother, sister, or friend affirms a similar reason for belief in the

Ghost dance.

CHEYENNE GLOSSARY

_A′ae′vä_—for _Hoĭ′vă_.

_A′gach_—for _O′go‛chi_.

_A′gachi′hi_—for _O′go‛chi_.

_A′guga′-ihi_—for _Ogo′‛gaĕ_.

_Ahe′eye′_—an unmeaning exclamation used in the songs.

_Ähiya′eyee′heye′_—ibid.

_Ä′ko′yo_—the Cheyenne name for the _bä′qăti_ gaming wheel. See

Arapaho song 49.

_Ä′‛koyonĭ′vă_—with the _ä‛ko′yo_ wheel.

_Äkwi′u_—for _ä‛ko′yo_, the Cheyenne name of the _bä′qati_ wheel.

_Ä′minûqi_—my (female) comrade (vocative).

_Anskowĭ′nĭs_—a Cheyenne division. The meaning of the name is

unknown.

+Cheyenne+—the popular name for the Cheyenne tribe. It is derived

from their Sioux name _Shaie′na_ or _Shai′ela_, “red,” and

figuratively “alien.”

_Dzĭtsĭ′stäs_—“our people;” the name used by the Cheyenne for

themselves.

_Eähe′eye′_—an unmeaning exclamation used in the songs.

_Ehän_ or _Ehäni_—for _Ĭhänh_.

_Ehe′ee′ye′_—an unmeaning exclamation used in the songs.

_Ehe′eye′_—ibid.

_E′hevo_—for _Ï′hiwo_.

_E′heyowo′mi_—yellowish.

_Ehoi′otsĭst_—he brings it. Another form is _Ehoi′otso_.

_Nä′hoiotsĭ′st_, I bring it.

_Ehoi′otso′_—another form of _Ehoi′otsĭst_.

_E′nää′ne_—for _Hĭnä′änĭ_.

_E′shoĭn_—he has come. _Nä′hoĭn_, I come.

_Etätu′hamo′tu_—for _Ĭtätu′hamo′‛t_.

_E′täwu′hotä′nu_—for _Ĭtäwohwĭtä′nu_.

_Evĭ′sts-Unĭ′‛pahĭs_—“smoky lodges” (Clark), a Cheyenne division.

_Ewo‛va′shimä′nĭsts_—he has renewed it, he has changed it.

_Näwova′shimä′nĭsts_, I have renewed it.

_E′yahe′eye′_—an unmeaning exclamation used in the songs.

_E′yehe′_—ibid.

_E′yehe′e′yeye′_—ibid.

_Eyeye_—ibid.

_Ga!_—caw! an imitation of the cry of the crow.

+Gatsalghi+—the Kiowa Apache name for the Cheyenne.

_He!_—an unmeaning exclamation used in the songs.

_He′eye′_—ibid.

_Hestäno′wh_—the people, among the people.

_Hestutu′ai_—for _Ĭ′hĭstutuai_.

_Hesutu′äh_—for _I′s-hotu′-ai_.

_He′wă′-Tä′niuw’_—“hairy men;” the name of a principal division of

the southern Cheyenne, and also used to designate all of the

southern Cheyenne collectively.

_He′wowĭtä′su_—the whirlwind.

_Hi′äma-Wihu′i_—for _Hiä′mh-Wihu_.

_Hiä′mh-Wihu_—God; literally the “white man” (_wihu_) “above”

(_hiä′mh_). See Cheyenne song 7.

_Hia′wŭhi_—the devil. See Cheyenne song 7.

_Hi′hi′hai′yai′_—an unmeaning exclamation used in the songs.

_Hĭnä′änĭ_—that is it; it is that one. Compare _Hĭtä′änĭ_.

_Hinisa′nŭhi_—for _Hĭnĭ′sonh_.

_Hĭnĭ′sonh_—her (his) children. Compare _Nänĭ′sonästs_.

_Hĭtä′änĭ_—here it is. Compare _Hĭnä′änĭ_.

_Hitä′niwo′ĭv_—“cloud men,” the Cheyenne name for the Arapaho. From

_hitän_, man, and _wo′ĭv_, cloud.

_Hi′tsina′yo_—for _Hĭ′tsino′n_.

_Hĭ′tsino′n_—his wing. There is no word for wing alone.

_Hi′yeye′_—an unmeaning exclamation used in the songs.

_Hmĭ′sĭs_—“eaters,” the name of one of the most important divisions

of the northern Cheyenne, and also used collectively in the

south to designate the whole of the northern band.

_Hohe′_—the Cheyenne name for the Asiniboin. The name is originally

from the Sioux language, and is said to mean “rebels.”

_Hoĭ′vă_—the earth, the ground.

_Hoo′isi′yonots_—the Cheyenne name for the _qaqa-u′nûtha_, or

throwing sticks, used in the game of the _bä′qati_. See Arapaho

song 49.

_Ho‛so′ewo′năt_—dancing with it, dancing by means of it.

_Nä′ho‛so_, I dance.

_Hotă′m-itä′niuw’_—“dog men;” the name of a division of the

Cheyenne and also of one order of their military organization.

_Ĭ′hänh_—our father. Compare _Ni′hûw’e_.

_Ĭ′hĭstutuai_—buffalo head; _hotu′-ai_, buffalo.

_Ĭ′hiwo_—he says, he says so. _Nä′hĭv_, I say, I say so.

_Ihiwo′uhi_—for _Ĭ′hiwo_.

_Ihoo′‛ts_—she (he) is going there.

_Ĭnĭ′mäihă′_—he is circling around. _Nävĭ′shinĭ′maih_, I am

circling (going) around; _nänĭ′ma-ia_, it is circling around.

_Ĭ′nisto′niwon_—he (she, it) is humming, or making a rolling noise.

_Nänĭsto′nivă_, _näshĭnisto′niva_, I am humming, etc.

_Ĭ′s-hotu′-ai_—a half buffalo, i. e., the upper half of a buffalo

hide, including the head and horns, worn in the Crazy dance.

See Cheyenne song 10. From _ĭs_, half, and _hotu′-ai_, buffalo.

_Ĭ′sium-itä′niuw’_—“ridge people” (Clark), a Cheyenne division.

+Ĭta′supuzi+—“spotted arrow quills;” the Hidatsa name for the

Cheyenne (Matthews).

_Ĭtätu′hamo′‛t_—he causes them to swim. _Nä′tuham_, I swim;

_nä′tätu′hăm_, let me swim.

_Ĭtäwohwĭtä′nu_—he makes them better.

_Itu′simo′moĭts_—it will tremble, or shake. _Nä′momoĭts_, I tremble.

_I′votäomo′mĕstä′o_—they are crying. _Nä-qai′m_, I am crying;

_nähĭ′simaqä′niwom_, we are all crying. Compare _Nänĭ′stohew’_.

_I′yahe′yahe′e_—an unmeaning exclamation used in the songs.

_Iyo′häĭ_—he (she, it) is rising. _Nä′ohä_, I rise.

_Ma′etu′mŭn_—red paint. _Ma′etŭmh_, paint.

_Mä′ĭnoyo′hi_—Turtle river; for _mä-ĭ′nh_, turtle (plural,

_mäĭno′nh_), _o′‛hĭ_, river. _Mäpĭ′vă_, water.

_Mä′noyo′h_—for _Mä′ĭnoyo′hi_.

_Mänoyu′hii_—for _Mä′ĭnoyo′hĭ_.

_Mäpĭ′vă_—water.

+Maranshobishgo+—“cut-throats;” according to Long, the name applied

by the Cheyenne to the Sioux. The form is incorrect, as there

is no _r_ in the Cheyenne language. According to Hayden, the

Cheyenne call the Sioux _Oo′homoi′o_.

_Mätä′sĭvamämowĭstä′nowĭt_—when you (plural) are living

together again. _Nävĭstä′nowimonh_, I live with him;

_nama′mowĭ′stä′nowĭn_, we are living together.

_Mä′tesemä′moestä′nowet_—for _Mätä′sĭvamämowĭstä′nowĭt_.

_Matsĭ′shkota_—“corpse from the scaffold;” an unidentified Cheyenne

division, on the authority of Clark (Grinnell).

_Miayŭma_—“red lodges,” an unidentified Cheyenne division, on the

authority of Clark (Grinnell).

_Mĭ′stävĭ′inût_—“heavy eyebrows;” another name for the

_Hotă′m-itä′niuw’_, q. v.

_Mo′‛ki_—“little woman;” a Cheyenne woman prominent in the Ghost

dance.

_Mo′nshimonh_—The Cheyenne name of the dice game, called

_ta′-usĕta′na_ by the Arapaho. See Arapaho song 64.

_Na′eso′yutuhi_—for _Na′suyut_.

_Nä′hew’_—I say.

_Nä′hewu′hi_—for _Nä′hew’_.

_Nä′hĭsimaqä′niwom_—we are all crying. Compare _Ivotä′omomĕstä′o_.

_Nämi′io‛ts_—I am coming in sight.

_Nä′miots_—for _Nämi′io‛ts_.

_Nänĭ′ma-i′ă_—it is circling around. Compare _Ĭmĭ′mäihă′_.

_Nä′nise′näsĕ′stse_—for _Nänĭ′sonästs_.

_Nänisĭ′näsĭsts_—for _Nänĭ′sonästs_.

_Nä′niso′näsĭ′stsi_—for _Nänĭ′sonästs_.

_Nänĭ′sonästs_—my children. Compare Arapaho _Nänĭ′sanaû_.

_Nänĭ′soniwo_, your children; _hĭnĭ′sonh_, his, or her,

children.

_Nänĭ′soniwo_—your children. Compare _Nänĭ′sonästs_.

_Nänĭ′stohew’_—I make the sound, I make a cry. Compare

_I′votäomo′mĕstä′o_.

_Näsee′nehe′_—for _Näsĕĭn-hnă_.

_Näsĕĭn-hnă_—I waded in.

_Nä′shĭnisto′niva_—I am now humming. See _Ĭ′nisto′niwon_.

_Nä′suyut_—I come to him.

_Nä′tosĭ′noeyots_—I shall have it with me. _Nä′tänoeyo′tsĭ′nots_, I

have it.

_Nä′vihomh_—I looked at him, I saw him. The present tense has the

same form: _Näviho′t_, I look at it; _näviho′sänh_, I looked

on. Compare _Tsĭtäwo′moh_.

_Näviho′sänh_—I looked on (present tense, same form). Compare

_Nä′vihomh_.

_Nävĭ′sevûqewo′nit_—I prepare myself with it.

_Nävĭ′shinĭ′maih_—I am going (circling) around. Compare

_Ĭnĭ′mäihă′_.

_Nävĭ′sivämä_—they are hurrying me along. _Nä′vĭsitä′n_, I hurry.

_Niäsătă′nonh_—we have put him away, or aside. _Nä′satonh_, I have

put him aside.

+Niererikwats-kûni′ki+—the Wichita name for the Cheyenne. See also

_Shiĕda_.

_Ni′ha_—for _Ni′hûw’e_.

_Ni′ha-i′hihi′_—for _Ni′hûw’e_.

_Nihi′hininh_—he is our father. Compare _Ni′hûw’e_.

_Ni′hûw’e_—my father. _Ni′hûw’_, father; _Ni′hûw’e_, my father;

_nihi′hinonh_, he is our father. Compare _I′hänh_ and Arapaho

_niqa_, father.

_Nĭ′mĭ′stätu′häm_—you should take a swim or bath. _Nätu′ham_, I

swim or bathe.

_Nĭ′nh-nitä′n_—he asks, or tells, us to do it. _Nänh-itŭ′_, I ask,

or tell, him to do it.

_Ninĭni′etäni_—for _Nĭ′nh-nitä′n_.

_Nĭshivä′tämä′ĭnh_—he has taken pity on us, he has blest us, he has

sympathy for us. _Näshivä′tämh_, I pity him.

_Nĭ′shivä′tämoni_—for _Nĭshivä′tämä′ĭnh_.

_Nĭshkă′nh_ or _N‛shkă′nh_—our mother. _Na′‛ku_, mother; _na′‛kui_,

my mother.

_Nĭstäko′naoe′vo_—it will strengthen you. _Nä′hĭko′nähi_, I am

strong; _nähĭko′nă-mäni′hu_, I strengthen him.

_Nĭstsävĭ′siwomätsĭ′nowă_—so that, in order that, you shall see

each other; _Näwo′m_, I see him; _näwo′t_, I see it.

_Nĭ′stsishihi′yohoni′mäni_—for _Nĭstsishi′yoho′nĭ′mänh_.

_Nĭstsishĭ′nutsĭmă′nh_—let us seek her, or ask for her.

_Nähĭ′nutsĭnh_, I am looking for her.

_Nĭstsishi′yoho′nĭ′mänh_—let us go and play shinny. _Näho′qu_, I am

playing shinny; _ohonĭ′stuts_, shinny. See Cheyenne song 9.

_Nĭ′stsistä′nä_—for _Nĭ′stsĭstä′nowän_.

_Nĭ′stsĭstä′nowän_—our life, or existence. _Näwŭ′stänĭ′hivĭ′stŭts_,

my existence.

_Nĭ′stsivĭ′shiwomä′tsĭnoh_—by that means I shall see you (plural).

Compare _Tsĭtäwo′moh_.

_Nĭ′tusimĭ′tänun_—he (she, it) will give it to us. _Nĭ′mĭtûts_, I

give it to you; _nä′mĭt_, I give it to him.

_Nuka′eshe′väoe′tse_—This form occurs in Cheyenne song 1. The

correct form and rendering are uncertain, but it is doubtfully

rendered “the summer cloud.” It seems to contain the word

_ĭshi′v_, day.

_O′go‛ch_ or _O′go′‛chi_ or _O′go‛ki_—the crow. In the Ghost dance

the crow is the messenger of the spirit world. The messiah and

God are frequently spoken of as “The Crow.” See Arapaho song 36.

_Ogo′‛gaĕ_—“the crow woman;” from _o′go′‛chi_, crow.

_Ohonĭ′stuts_—the shinny game. See Cheyenne song 9 and Arapaho song

_O′ivima′na_—“scabby;” a Cheyenne division.

_Otä_—now! well!

_Otä′si-Tä′niuw’_—“pierced-nose people:” the Cheyenne name for the

Caddo.

_O′tätawo′m_—greenish.

_O′täta′womemäpewä_—for _Otä′tawo′m-mä‛p-ĭ′va_. In the greenish

(bluish) water, or river. _O′tätawom_, greenish; _mä‛p_, water.

_O‛tu′gŭnŭ_—a Cheyenne division. The meaning of the name is unknown.

_Owa′‛ni_—living things, creatures, animals (including quadrupeds,

birds, insects, etc).

+Pägănä′vo+—“striped arrows,” from _päga_, arrow, and _nävo_,

striped; the Shoshoni and Comanche name for the Cheyenne. See

also _Shiä′navo_.

_Pĭnû′tgû_—a Cheyenne division. The meaning of the name is unknown.

_Psam_—the “crazy dance” of the Cheyenne; _psa_, crazy. It is

somewhat different from the Arapaho crazy dance. See Cheyenne

song 10 and Arapaho song 43.

_Sa-sis-e-tas_—the name used by the Cheyenne to designate

themselves, according to Clark. It should be _Dzĭtsĭ′stäs_ q. v.

+Shiä′navo+—another Comanche name for the Cheyenne, probably a

derivation from the word Cheyenne.

+Shiĕda+—another Wichita name for the Cheyenne, probably

a derivation from the word Cheyenne. See also

_Niererikwats-kûni′ki_.

_Shĭshino′wĭts-itä′niuw’_—“snake people,” the Cheyenne name for the

Comanche.

_So′wănia_—“southerners;” Cheyenne name sometimes used to designate

the southern portion of the tribe in Oklahoma.

+Staitan+—a name used by Lewis and Clark to designate a tribe

identical with the Cheyenne. It is a corruption of the Cheyenne

word _hĭstä′itän_, “I am a Cheyenne.”

_Sŭtasi′na_ or _Sŭta′ya_—“strange talkers” (Clark), one of the most

important Cheyenne divisions and formerly a distinct tribe.

_Tseä′nehä′sĭ_—for _Tsi′änu′iäs_.

_Tsenovi′tätse′stovi_—for _Tsenowĭ′tätsĭ′stowĭ_.

_Tsenowĭ′tatsĭ′stowĭ_—where there was gambling. _Nä′now’shĭ_, I

gamble.

_Tsi′änu`iäs_—(when) he flew down. _Nä′miha′-u_, I fly;

_nä`nuiha′-u_, I fly down.

_Tsĭnitai′womai′wosihi_—for _Tsĭ′unĭtai′womai′w’s_.

_Tsinitai′wosi′hi_—for _Tsĭunĭ′taiw’s_.

_Tsi′shistä′hisihi_—for _Tsĭshĭ′stäs_.

_Tsĭshĭ′stäs_—where she belongs, i. e., her home. Compare

_Dzĭtsĭ′stäs_, the name given by the Cheyenne to themselves.

_Tsĭsoso′yotsĭ′to_—while I was going about. _Näsoso′yots_, I go

about, I ramble about.

_Tsĭ′stamo′nohyot_—when I first reached him, when I arrived where

he was. _Näta′hyot_, I shall reach him.

_Tsĭstäwo′moh_—she (he) will see them. _Näwo′m_, I see him;

_stawo′matsĭ′mh_, I see you; _tsĭtäwo′‛t_, he (she) will see

it; _nĭ′stsivĭ′shiwomätsĭnoh_, by that means I shall see you

(plural). Compare _Nä′vihomh_.

_Tsĭtäwo′‛t_—she (he) will see it. Compare _Tsĭstäwo′moh_.

_Tsĭ′ŭnĭtai′womai′w’s_—where they are painted in different colors;

_tsĭŭnĭ′taiw’s_, different; _mai′-tămh_, paint.

_Tsĭŭnĭ′taiw‛s_—different, various.

_Tû′‛gani_—the Cheyenne name for the Wichita; evidently a

derivative from their Comanche name, _Do′‛kana_, tattooed

people.

_Ugu′chi′hihi_—for _O′go′‛chi_.

_Veta′chi_—for _Vĭchk_.

_Vĭchk_—grease, used in painting or anointing the face and body.

_Vĭ′nänätu′uwă_—kill a beef or buffalo for him (imperative).

_Nä′nätun_, I kill it; _nä′nätu′uh_, I kill it for him;

_hoiwo′ĭts_, a beef.

_Wităpä hät_ or _Wităpä′tu_—the Cheyenne name for the Kiowa; from

their Sioux name _Wi′tapähä′tu_, people of the island butte.

_Wĭ′tapi′u_—“haters” (Clark); a Cheyenne division.

_Wosĭ′vă_—a mountain.

_Yä′häyä′_—an unmeaning exclamation used in the songs.

_Yu′suwu′nutu_—for _Ho′so′ewo′năt_.

THE COMANCHE

TRIBAL SYNONYMY

_Bo′dălk̔′iñago_—common Kiowa name, signifying “reptile people” or

“snake men,” from _bo′dal_, reptile, insect, and _k̔iñago_,

people.

_Cha‛tha_—(singular _Cha‛_), Arapaho name, signifying “enemies.”

_Comanche_—popular name; of Mexican-Spanish origin and unknown

meaning. It occurs as early as 1757, and in the form _Cumanche_

as early as 1720.

_Gyai′-ko_—the common name given by the Kiowa to the Comanche,

signifying “enemies.”

_Iatan_—the French spelling of the name applied by several of

the plains tribes to the Ute Indians, and by extension to

the cognate Comanche and Shoshoni. It is a derivative from

the name Yuta or Ute, the final _n_ representing a nasalized

vowel sound. The nearest approximation is perhaps _Iätä-go_,

the Kiowa (plural) name for the Ute. Variants are _L’Iatan_,

_Aliatan_, _Halitane_, _Ayutan_, _Tetau_ (for _Ietau_ or

_Ietan_), _Jetan_, _Yutan_, etc. The form _Läitanes_ occurs as

early as 1740 (Margry, +VII+, 457).

_Idahi_—Kiowa Apache name; meaning unknown.

_Ietan_—a name applied by some of the prairie tribes to several

Shoshonean tribes, particularly the Shoshoni and the

_Comanche_. It occurs in a number of forms and appears as

_Läitanes_ as early as 1740 (Margry, +VII+, 457).

_La Playe_—former French trader’s name, perhaps a corruption of

_Tête Pele′e_.

_Na′‛lani_—Navaho name, signifying “many aliens” or “many enemies,”

applied collectively to the southern plains tribes, but more

especially to the Comanche.

_Na′nita_—Kichai name.

_Na′tăa′_—Wichita name, variously rendered “snakes,” i. e.,

“enemies” or “dandies.”

_Nüma_—proper tribal name used by themselves, and signifying

“people.” The Shoshoni and Paiute designate themselves by the

same name.

_Pa′douca_—the name given to the Comanche by the Osage, Quapaw,

Kansa, Oto, and other Siouan tribes. It has several dialectic

forms and is used in this form by Pénicaut as early as 1719. It

may perhaps be a contraction of _Pe′nä-tĕka_, the name of the

principal eastern division of the Comanche.

_Sänko_—obsolete Kiowa name; it may signify “snakes,” from _säne_,

snake.

_Sau′hto_—Caddo name.

_Shĭshino′wĭts-Itäniuw’_—Cheyenne name, signifying “snake people.”

_Téte Pele′e_—a name said to have been applied to the Comanche by

the French traders, signifying “bald heads.” The identification

seems doubtful, as the Comanche cut their hair only when

mourning.

_Yä′mpai-ni_ or _Yä′mpai-Rĭ′kani_—Shoshoni name, signifying “yampa

people,” or “yampa eaters.” It is properly the name of only one

division, but is used collectively for the whole tribe. The

yampa plant is the _Carum gairdneri_.

TRIBAL SIGN

The tribal sign for the Comanche is “snakes,” the same as that for the

Shoshoni, but with the finger drawn toward the rear instead of thrust

forward.

SKETCH OF THE TRIBE