_Iñkañ′tähe′dal_.
_Anso_—feet; _anso′i_, foot.
_Ä′nyä′gâlo′nte_—I bellow like a buffalo (habitual); _nyäo′nto_, I
am bellowing like a buffalo.
_Äomhe′dal_—he was made so; _äo′mdatso′ha_, I am made so, I am
rendered thus.
_Ä′piatañ_—“wooden stabber, or lance;” the name of a Kiowa sent by
his tribe as a delegate to the messiah in 1890.
_Asa′tito′la_—“he whom we send to work,” i. e., “the messenger;”
the name by which the Kiowa prophet, _Bi′äñk̔i_, is now known.
_Äto′tl-e′dal_—he was sent; _gyäto′_, I send him.
_Ätso′dalsâ′dal_—I have wings (attached); from _tsodal_, wing.
_Bä′ateñ′yi_—we cry and hold fast to him; _gyäteñ′ta_, I cry and
hold fast to him.
_Bäte′yä_—he is approaching; _äba′teyä_, I am approaching. Compare
_Imzä′nteähe′dal_.
_Be′a‛mâ′nhäyi_—stretch out your (plural) hands in entreaty.
_Dea′‛mânhä′go_, I stretch out, etc; _bea′‛mânhä_, stretch out
your (singular vocative), etc.
_Be′dălgu′at_—another Kiowa name for the Wichita; signifying
“painted or tattooed lips;” from _bedal_, lips or mouth, and
_guat_, painted, tattooed, or written. See _Do‛gu′at_.
_Be′dălpago_—“hairy mouths;” one of the Kiowa names for the whites;
from _bedal_, lips or mouth, _pa_, downy hair or fuzz, and _go_
or _gua_, the tribal terminal. Compare _Ta‛ka′-i_.
_Beta!_—an exclamation about equivalent to I see, I understand.
_Bi′äñk̔i_—“eating man,” “eater,” a Kiowa prophet and medicine-man;
also known as _Asa′tito′la_, “the messenger.”
_Botk̔iñ′ago_—the Kiowa name for the _Aä′ninĕ′na_ or Arapaho
Grosventres. The name signifies “belly people;” from _bot_,
belly or stomach, and _k̔iñago_, people, from _k̔iñahi_, “man.”
_Dä-e′dal_—“great star;” from _dä_, star, and _e′dal_, great; one
of the Kiowa names for the morning star. It is more commonly
called _T’aiñso_, “the cross.” (See Arapaho song 72.)
_Da′gya_—a song.
_Dakañ′äthe′dal_—another form of _Iñkañ′tähe′dal_, q. v.
_Dak̔iñ′a_—spirit, God; plural _dak̔iñ′ago_; from _da-i_, medicine,
mystery, and _k̔iña_ or _k̔iñahi_, man.
_Dak̔iñ′ago_—spirits, the spirits; spirit, God, _dak̔iñ′a_.
_Da′mânhä′go_—for _Dea′‛mânhä′go_.
_Däsa_—I have eyes; _dä_, _t’ä_, eye.
_Da′ta-i_—father.
_Da′te_—a long time.
_Da′tekañ_—“keeps his name always,” a Kiowa prophet about 1881, who
undertook to bring back the buffalo.
_Datsä′to_—I pray for them; _nĭ′ndatsä′to_, I pray for him.
_Dea′‛mânhä′go_—I hold out my hands toward him in entreaty. Compare
_Be′a‛mâ′nhäyi_.
_De′beko′datsä_—let us all pray or worship, we must all pray or
worship; _deda′tsäto_, I pray.
_De′dom_—all the world; from _dom_, the earth, and _de_, all,
complete.
_Degi′ăta_—I am mashing or pounding it.
_De‛gu′ănta_—I stir it around.
_De′gyägo′mga_—every living creature; the prefix _de_ conveys the
idea of every or all.
_Dehi′äta_—I take it.
_De′ĭmgo_—look, everybody! See, everybody around! The prefix _de_
gives the idea of everybody or all.
_De′ĭmhä′date_—everybody will arise; from _dehä_, I rose up from
a reclining position. The prefix _de_ gives the idea of
everybody, all, or completeness, according to context.
_Deo′ta_—I lift it up, I raise it.
_Do′_—tipi.
_Do‛gu′at_—the Kiowa name for the Wichita, signifying “painted
or tattooed faces,” from _dobä_, face, and _gu′at_, painted,
engraved, or written.
_Dom_—the earth.
_Dom-gäga_—with the earth; _gâga_, with, in composition.
_Ehä′eho′!_—an unmeaning exclamation used in the songs.
_E′häyä!_—ibid.
_E′hyuñi_—“principal, real, or best fruit;” a berry, probably a
dwarf cherry, described as a black grape-like fruit growing in
clusters on bushes from 4 to 6 feet high, in the Sioux country.
It was eaten raw or mixed with pemmican.
_E′manki′na_—“can’t hold it,” a Kiowa policeman, now dead, seen by
Asatitola in a vision.
_E′‛peya_—“afraid of him,” a Kiowa warrior who died while a
prisoner at Fort Marion, Florida, about 1875.
_Ezä′nteähe′dal_—it is approaching, they say. Compare
_Imzä′nteähe′dal_.
_Ezä′nteda′te_—it will shake, or tremble (impersonal).
_Gâ′dal-gâ′ga_—with the buffalo; _gâga_, with, in composition;
_gâdal_, buffalo, generic; _pa_, a buffalo bull.
_Gâ′dal-guñ_—a buffalo horn; from _gâdal_, buffalo; and _gu′ñti_,
horn.
_Gatä′dalto_—I shall cut it off, I am cutting it off (present and
future alike).
_Go_—and.
_Go′mgyä-da′ga_—that wind; from _gomgyä_, wind, and _daga_, that,
the, in composition.
_Go′mtäyä_—on (my) back; from _gomtä_ or _gombă_, back.
_Guadal_—red.
_Guăn_—a dance.
_Guan-â′dalka-i_—“dance frenzy;” from _guan_, a dance, and
_â′dalka-i_, crazy or foolish; the Kiowa name for the
Ghost-dance ecstasy.
_Gu′ato_—bird.
_Gyäko′m_—life, living; _hita′ägyä′komta′yä_, I am alive.
_Gyätä′to_—I shall cut them off; _gatä′dalto_, I cut it off.
_Häoñ′yo_, or _Äoñ′yo_—a cry of grief, especially at funerals.
_Heyĕ′heyĕ′heyĕ′heyĕ!_—an unmeaning exclamation used in the songs.
_Imhä′go_—he would get up, he would arise. Compare _Änĭmhä′go_.
_Imzä′nteähe′dal_—they are approaching, it is said; from
_dezä′nteä_, I move about; the termination _hedal_ makes it a
matter of report or common belief, equivalent to “they say.”
Compare _Ezä′nteähe′dal_. The verb implies coming on like a
herd or company or like persons on a march. The simple verb for
approaching is _äba′teä_. Compare _Bate′yä_ and _Äho′ähe′dal_.
_Iñatä′gyi_—it is a good one; from _tãgya_ or _gyätä′gya_, good.
_Iñhä′po_ or _Iñhäpa′de_—he sings for me (as if to teach me);
_dagya gehäpo_, I sing a song for him.
_Iñkañ′tähe′dal_—he has had pity on me; from _gyäkañ′ti_, (it is a)
pity. Compare _Ankañ′gona_.
_Ka′ante_—another form of _Ka′on_, poor. Compare _Äka′on_.
_Kâitseñ′ko_—“principal, or real dogs;” the highest degree of the
Kiowa military organization. (See Arapaho song 43.)
_Komse′ka-k̔iñ′ahyup_—the former Kiowa name for the Arapaho. It
signifies “men of the worn-out leggings;” from _komse_, “smoky,
soiled, or worn-out,” _kati_, “leggings,” and _k̔iñ′ahyup_,
“men.”
_Mânsâ′dal_—I have hands or arms; _mânto_, hand, arm.
_Ma′sep_—the Kiowa name for the Caddo, signifying “pierced noses;”
from _mak̔on_, nose, and _sep_, the root of a verb signifying
to pierce or sew with an awl.
_Na_—I, my; sometimes put before the verb to make it emphatic.
_Na ädâ′ga_—because I am (emphatic); from _na_, I, my, and _ädâ′ga_
(q. v.), because I am.
_Nada′g_—for _Na ädâ′ga_, q. v.
_Nyäâ′mo_—he will give it to me; _nyänâ′mo_, I shall give it to
him. There are a number of verbs for _give_, according to the
nature of the thing given.
_Nyä′hoănga′mo_—he shows or tells me the road; _nyän′hoănga′mo_, I
show him the road; _hoăn_, road.
_Nyäo′ngum_—I scream; from _äno′nde_, it screams, or makes
utterance with the mouth.
_Nyäpa′de_—for _Iñhä′po_ or _Iñhäpa′de_, q. v.
_Nyäzä′ngo_—it shakes mine; _änzä′ngo_, it shakes his.
_O′mda_—I have a shape or form (implying a likeness, as _ä‛data′-i
o′mda_, I have a form like my father’s).
_Pa-gu′adal_—“red buffalo;” from _pa_, a buffalo bull, said
_gu′adal_, red. A Kiowa man, the author of one of the
Ghost-dance songs.
_Pa′-iñgya_—“standing in the middle;” a Kiowa prophet who, in 1887,
preached the speedy destruction of the whites and the return of
the buffalo.
_Poläñ′yup_—“rabbits;” the lowest degree of the Kiowa military
organization. (See Arapaho song 43.)
_Sa′he_—green. (See Arapaho song 64.)
_Säk̔o′ta_—the Kiowa name for the Cheyenne; the word seems to refer
to “biting.”
_Set-t’aiñ′ti_—“white bear,” a noted Kiowa chief, about 1865–1875.
The name comes from _set_, bear, _t’aiñ_, white, and _ti_, the
personal suffix.
_Soda′te_—he will descend; _äso′ta_, I descend.
_Tägyä′ko_—the Kiowa name for the Na′kasinĕ′na or northern Arapaho.
The word has the same meaning, “sagebrush people,” from
_tägyi_, “sage brush,” and _ko_, the tribal suffix.
_T’aiñ′so_—the morning star; literally “the cross;” it is sometimes
also called _Dä-e′dal_, the “great star.” (See Arapaho song 43.)
_Ta‛ka′-i_—one of the Kiowa names for the whites; the word means
literally “prominent ears, or ears sticking out,” as compared
with the ears of the Indian, which are partly concealed by his
long hair. The same name is also applied to a mule or donkey.
Compare _Be′dal-pa′go_.
_Tälyi_—a boy.
_T‛añgya_—a spoon; under certain circumstances the suffix _gyă_ is
dropped and the word becomes _t’a_.
_T‛añ′peko_—skunkberry (?) people; one of the degrees of the Kiowa
military organization. (See Arapaho song 43.)
_Teñ′beyui_—“young mountain sheep,” another name for the
_Ädalto′yui_, q. v.
_Ton_—tail; _gu′ato-ton_, bird tail; frequently used to denote a
fan or headdress made of the tail feathers of an eagle, hawk,
or other bird.
_Tongyä-gu′adal_—“red tail;” the name of a Kiowa man; from _ton_ or
_tongyä_, tail, and _gu′adal_, red.
_Toñkoñ′go_—“black legs,” one of the degrees of the Kiowa military
organization. (See Arapaho song 43).
_To′ñsâdal_—I have legs; from _toñti_, leg.
_Tsä′hop_—movers, emigrants (moving with household goods, etc). The
word has no singular form.
_Tsäñ′yui_—“rabbits;” another name for the _Poläñ′yup_ degree of
the Kiowa military organization. (See Arapaho song 43.)
_Tseñtän′mo_—horse headdress people (?), one of the degrees of the
Kiowa military organization. (See Arapaho song 43.)
_Tsi′sûs_ (_Tsi′sûs-ä_)—Jesus.
_Tsoñ_—an awl.
_Tsoñ′ä_—the awl game. (See Arapaho song 64.)
_Yä′‛pähe_—soldiers; the military organization of the Kiowa. (See
Arapaho song 43.)
THE CADDO AND ASSOCIATED TRIBES
CADDO TRIBAL SYNONYMY
_Asinais_—an old French name, from _Hasinai_.
_Caddo_—popular name, from _Kä′dohadä′cho_.
_Cadodaquio_—Joutel (1687), another form of _Kä′dohadä′cho_.
_Cenis_—old French name used by Joutel in 1687; from _Hasinai_.
_Dä′sha-i_—Wichita name.
_Dĕ′sa_—another form of _Dä′sha-i_.
_Hasi′nai_ or _Hasi′ni_—the proper generic term for at least the
principal Caddo divisions, and perhaps for all of them. It is
also used by them as synonymous with “Indians.”
_Kä′dohădä′cho_—the name of the Caddo proper, as used by themselves.
_Ma′se′p_—Kiowa name; “pierced nose,” from _mak̔on_, nose, and
_sep_, the root of a verb signifying to pierce or sew with an
awl.
_Na′shonĭt_ or _Na′shoni_—Comanche name, frequently used also by
the neighboring tribes to designate the Caddo; the Nassonite of
the early French writers on Texas.
_Nez Percé_—French traders’ name; “pierced nose.”
_Ni′rĭs-hări′s-kĭ′riki_—another Wichita name.
_Otä′s-itä′niuw′_—Cheyenne name; “pierced nose people.”
_Tani′bänĕn_, _Tani′bänĕnina_, _Tani′bätha_—Arapaho name; “pierced
nose people,” _tani_, nose.
CADDO TRIBAL SIGN
“Pierced nose,” in allusion to their former custom of boring the nose
for the insertion of a ring.
SKETCH OF THE CADDO
The Caddo are the principal southern representatives of the Caddoan
stock, which includes also the Wichita, Kichai, Pawnee, and Arikara.
Their confederacy consisted of about a dozen tribes or divisions,
claiming as their original territory the whole of lower Red river and
adjacent country in Louisiana, eastern Texas, and southern Arkansas.
The names of these twelve divisions, including two of foreign origin,
have been preserved as follows:
_Kä′dohadä′cho_ (Caddo proper).
_Nädä′ko_ (Anadarko).
_Hai′-nai_ (Toni).
_Nä′bai-dä′cho_ (Nabedache).
_Nä′kohodo′tsi_ (Nacogdoches).
_Näshi′tosh_ (Natchitoches).
_Nä′ka‛na′wan._
_Hădai′-i_ (Adai, Adaize).
_Hai′-ĭsh_ (Eyeish, Aliche, Aes).
_Yä′tăsi._
_I′măha_—a band of Omaha, or perhaps more probably Kwâpâ, who lived
with the Kä′dohadä′cho, but retained their own distinct language.
There are still a few living with the Caddo, but they retain only
the name. It will be remembered that when the Caddo lived in eastern
Louisiana the Arkansas or Kwâpâ were their nearest neighbors on the
north, and these Imaha may have been a part of the Kwâpâ who lived “up
stream” (_U′mañhañ_) on the Arkansas. The Caddo call the Omaha tribe by
the same name.
_Yowa′ni_—originally a band of the Heyowani division of the Choctaw.
They joined the Caddo a long time ago, probably about the time the
Choctaw began to retire across the Mississippi before the whites. Some
few are still living with the Caddo and retain their distinct language.
There is evidence that some Koasati (Cooshatties) were mixed with them.
The Kä′dohadä′cho seem to be recognized as the principal Caddo
division, and the generic term _Hasi′nai_ by which the confederates
designate themselves is sometimes regarded as belonging more properly
to the three divisions first named. According to their own statements
some of the dialects spoken by the several divisions were mutually
unintelligible. At present the Kädohadächo and Nädäko are the ruling
dialects, while the Näbaidächo, Näkohodotsi, Hădai′-i, and Hai′-ĭsh are
practically extinct. The Kichai, Bidai, and Akokisa, who formerly lived
near the Caddo on the eastern border of Texas, did not belong to the
confederacy, although at least one of these tribes, the Kichai, is of
the same stock and is now on the same reservation.
The Caddo have ten gentes: _Na′wotsi_, Bear; _Tasha_, Wolf; _Ta′năhă_,
Buffalo; _Ta′o_, Beaver; _Iwi_, Eagle; _Oăt_, Raccoon; _Ka′g‛aih_,
Crow; _Ka′găhănĭn_, Thunder; _Kĭshi_, Panther; _Sûko_, Sun. The Bear
gens is the most numerous. The Buffalo gens is sometimes called also
_Koho′_ or Alligator, because both animals bellow in the same way.
These of a particular gens will not kill the animal from which the gens
takes its name, and no Caddo in the old times would kill either an
eagle or a panther, although they were not afraid to kill the bear, as
are so many of the western tribes. The eagle might be killed, however,
for its feathers by a hunter regularly initiated and consecrated for
that purpose.
The original home of the Caddo was on lower Red river in Louisiana.
According to their own tradition, which has parallels among several
other tribes, they came up from under the ground through the mouth of a
cave in a hill which they call _Cha′‛kanĭ′nă_, “The place of crying,”
on a lake close to the south bank of Red river, just at its junction
with the Mississippi. In those days men and animals were all brothers
and all lived together under the ground. But at last they discovered
the entrance to the cave leading up to the surface of the earth, and
so they decided to ascend and come out. First an old man climbed up,
carrying in one hand fire and a pipe and in the other a drum. After
him came his wife, with corn and pumpkin seeds. Then followed the rest
of the people and the animals. All intended to come out, but as soon
as the wolf had climbed up he closed the hole, and shut up the rest
of the people and animals under the ground, where they still remain.
Those who had come out sat down and cried a long time for their friends
below, hence the name of the place. Because the Caddo came out of the
ground they call it _ină′_, mother, and go back to it when they die.
Because they have had the pipe and the drum and the corn and pumpkins
since they have been a people, they hold fast to these things and have
never thrown them away.
From this place they spread out toward the west, following up the
course of Red river, along which they made their principal settlements.
For a long time they lived on Caddo lake, on the boundary between
Louisiana and Texas, their principal village on the lake being called
Sha′chidĭ′ni, “Timber hill.” Their acquaintance with the whites began
at a very early period. One of their tribes, the Nädäko, is mentioned
under the name of Nandacao in the narrative of De Soto’s expedition
as early as 1540. The Kädohadächo were known to the French as early
as 1687. The relations of the Caddo with the French and Spaniards
were intimate and friendly. Catholic missions were established among
them, about the year 1700 and continued to exist until 1812, when the
missions were suppressed by the Spanish government and the Indians were
scattered. In the meantime Louisiana had been purchased by the United
States, and the Caddo soon began to be pushed away from their ancient
villages into the western territory, where they were exposed to the
constant inroads of the prairie tribes. From this time their decline
was rapid, and the events of the Texan and Mexican wars aided still
further in their demoralization. They made their first treaty with the
United States in 1835, at which time they were chiefly in Louisiana,
southwest of Red river and adjoining Texas. They afterward removed to
Brazos river in Texas, and to Washita river in Indian Territory in
1859. When the rebellion broke out, the Caddo, not wishing to take
up arms against the government, fled north into Kansas and remained
there until the close of the war, when they returned to the Washita.
Their present reservation, which they hold only by executive order and
jointly with the Wichita, lies between Washita and Canadian rivers in
western Oklahoma, having the Cheyenne and Arapaho on the north and west
and the Kiowa, Comanche, and Apache on the south. In 1893 they numbered
507.
In person the Caddo are rather smaller and darker than the neighboring
prairie tribes, and from their long residence in Louisiana, they have a
considerable admixture of French blood. They are an agricultural tribe,
raising large crops of corn, pumpkins, and melons, and still retaining
industrious habits in spite of their many vicissitudes of fortune. They
were never buffalo hunters until they came out on the plains. They
formerly lived in conical grass houses like the Wichita, but are now in
log houses and generally wear citizen’s dress excepting in the dance.
The old custom which gave rise to the name and tribal sign of “Pierced
Nose” is now obsolete. In 1806 Sibley said of them, “They are brave,
despise danger or death, and boast that they have never shed white
man’s blood.” Their former enemies, the prairie tribes, bear witness
to their bravery, and their friendship toward the whites is a part of
their history, but has resulted in no great advantage to themselves, as
they have been dispossessed from their own country and are recognized
only as tenants at will in their present location.
They and the Wichita received the new doctrine from the Arapaho, and
were soon among its most earnest adherents, notwithstanding the fact
that they were regarded as the most advanced of all the tribes in that
part of the country. It may be that their history had led them to feel
a special need of a messiah. They have been hard and constant dancers,
at one time even dancing in winter when there was nearly a foot of snow
upon the ground. Their first songs were those which they had heard
from the Arapaho, and sang in corrupted form, with only a general idea
of their meaning, but they now have a number of songs in their own
language, some of which are singularly pleasing in melody and sentiment.
THE WICHITA, KICHAI, AND DELAWARE
Closely associated with the Caddo on the same reservation are the
Wichita, with their subtribes, the Tawakoni and Waco, numbering
together 316 in 1893; the Delaware, numbering 94, and the Kichai
(Keechies), numbering only 52. Of these, all but the Delaware, who
are Algonquian, belong to the Caddoan stock. The Wichita and their
subtribes, although retaining in indistinct form the common Caddoan
tradition, claim as their proper home the Wichita mountains, near which
they still remain. Sixty years ago their principal village was on the
north side of the north fork of Red river, a short distance below the
mouth of Elm creek, in Oklahoma. They live in conical grass houses
and, like the other tribes of the stock, are agricultural. They call
themselves _Kĭ′tikĭti′sh_—they are called _Tawe′hash_ by the Caddo and
Kichai—and are known to most of their other neighbors and in the sign
language as the “Tattooed People” (_Do′kănă_, Comanche; _Do‛gu′at_,
Kiowa), from an old custom now nearly obsolete. For the same reason and
from their resemblance to the Pawnee, with whose language their own has
a close connection, the French called them _Pani Pique′s_.
The Kichai or Keechie, or _Ki′tsäsh_, as they call themselves, are a
small tribe of the same stock, and claim to have moved up Red river in
company with the Caddo. Their language is different from that of any of
their neighbors, but approaches the Pawnee.
The Delaware are a small band of the celebrated tribe of that name.
They removed from the east and settled with the main body in Kansas,
but drifted south into Texas while it was still Spanish territory.
After a long series of conflicts with the American settlers of Texas,
before and after the Mexican war, they were finally taken under the
protection of the United States government and assigned to their
present reservation along with other emigrant tribes from that state.
SONGS OF THE CADDO
1. +Ha′yo tă′ia’ ă′ă′+
Nä′nisa′na, Nä′nisa′na,
Ha′yo tă′ia′ ă′ă′,
Ha′yo tă′ia′ ă′ă′,
Na′wi hă′iă′ i′nă′,
Na′wi hă′iă′ i′nă′.
_Translation_
_Nä′nisa′na, Nä′nisa′na_,
Our father dwells above,
Our father dwells above,
Our mother dwells below,
Our mother dwells below.
“Our mother” here refers to the earth.
2. +Wû′nti ha′yano′ di′witi′a+
[Music]
Nä′nisa′na, nä′nisa′na,
Wû′nti ha′yano′ di′witi′a ha′yo′,
Wû′nti ha′yano′ di′witi′a ha′yo′,
A′ă ko′ia′ ha′yo′,
A′ă ko′ia′ ha′yo′,
Wû′nti ha′ya′no ta′-ia′ ha′yo′,
Wû′nti ha′ya′no ta′-ia′ ha′yo′.
_Translation_
_Nä′nisa′na, nä′nisa′na_,
All our people are going up,
All our people are going up,
Above to where the father dwells,
Above to where the father dwells,
Above to where our people live,
Above to where our people live.
3. +Nû′na ĭ′tsiya′+
He′yawe′ya! He′yawe′ya!
Nû′na ĭ′tsiya′ si′bocha′ha′,
Nû′na ĭ′tsiya′ si′bocha′ha′,
Wû′nti ha′yano′ ha′nĭn gû′kwû′ts-a′,
Wû′nti ha′yano′ ha′nĭn gû′kwû′ts-a′,
He′yahe′eye′! He′yahe′eye′!
_Translation_
_He′yawe′ya! He′yawe′ya!_
I have come because I want to see them,
I have come because I want to see them,
The people, all my children,
The people, all my children.
_He′yahe′eye! He′yahe′eye!_
This song was composed by a woman named Nyu′taa. According to her
story, she saw in her trance a large company approaching, led by a man
who told her he was the Father and that he was coming because he wished
to see all his children.
4. +Na′tsiwa′ya+
Na′tsiwa′ya, na′tsiwa′ya,
Na′ ika′—Wi′ahe′e′ye′,
Na′ ika′—Wi′ahe′e′ye′,
Wi′ahe′e′ye′ye′yeahe′ye′,
Wi′ahe′e′ye′ye′yeahe′ye′.
_Translation_
I am coming, I am coming,
The grandmother from on high, _Wi′ahe′e′ye′_,
The grandmother from on high, _Wi′ahe′e′ye′_,
_Wi′ahe′e′ye′ye′yeahe′ye′,
Wi′ahe′e′ye′ye′yeahe′ye′!_
This song also was composed by the woman Nyu′taa. In her trance vision
she fell asleep and seemed (still in the vision) to be awakened by the
noise of a storm, when she looked and saw approaching her the Storm
Spirit, who said to her, “I come, the grandmother from on high.” The
Caddo call thunder the “grandmother above” and the sun the “uncle
above.”
5. +Na′-iye′ ino′ ga′nio′sĭt+
Wa′hiya′ne, wa′hiya′ne,
Na′-iye′ ino′ ga′nio′sĭt,
Na′-iye′ ino′ ga′nio′sĭt.
Wa′hiya′ne, wa′hiya′ne.
_Translation_
_Wa′hiya′ne, wa′hiya′ne_,
My sister above, she is painted,
My sister above, she is painted.
_Wa′hiya′ne, wa′hiya′ne._
This is another song composed by Nyu′taa, who herself explained it. In
this trance vision she saw a spirit woman painted with blue stripes on
her forehead and a crow on her chin, who told her that she was “her
sister, the Evening Star.” While singing this song Nyu′taa was sitting
near me, when she suddenly cried out and went into a spasm of trembling
and crying lasting some minutes, lifting up her right hand toward the
west at the same time. Such attacks were so common among the women at
song rehearsals as frequently to interfere with the work, although the
bystanders regarded them as a matter of course and took only a passing
notice of these incidents.
6. +Na′a ha′yo ha′wano+
Nä′nisa′na, nä′nisa′na,
Na′a ha′yo ha′wano,
Na′a ha′yo ha′wano.
_Translation_