Stories from Edna Cleveland - colorado.edu · Tih'iiko'einohwoo3i' howoo nih'iiko'einohwoonoo. When...
Transcript of Stories from Edna Cleveland - colorado.edu · Tih'iiko'einohwoo3i' howoo nih'iiko'einohwoonoo. When...
Stories from Edna Cleveland
Transcribed and edited by Andrew Cowell
Universi ty of Colorado Boulder
2
Table of Contents
Introduction 3
Stories from My Life 4
Learning English Track 1 4
Peaches Track 2 5
Grandfather and the Ghost Dance Track 3 6
The Story of James Blandy (version 1) Track 4 8
The Story of James Blandy (version 2) Track 5 10
When My Grandfather Saw Ghost Children Track 6 13
Grandfather Brings the Family from Wyoming to Oklahoma Track 7 14
Telling the Future Using a Badger Hide (version 1) Track 8 16
Grandfather Prays for a Miracle Track 9 18
Giving up Gambling Track 10 20
Bad Behavior in Wyoming Track 11 21
Wyoming Dead Body Track 12 23
The Scalped Man Track 13 24
Badger Entrails (version 2) Track 14 27
3
Introduction
Edna Cleveland was born December 10, 1909 in Canton, Oklahoma, an area occupied by the “Ugly
Faces” band of the Southern Arapaho. Her paternal grandfather was Sitting Bull, a noted Arapaho
individual who brought the Ghost Dance from Wyoming to Oklahoma, and composed many Ghost
Dance songs. He was born in 1854, and died in 1932. He was originally a Southern Arapaho, but
went to live in the north in 1876, before returning again to the south. His Arapaho name was
heneecee 3i'ok (‘sitting buffalo bull’). In childhood he was named biitoyei, which is reported to
have meant ‘captor.’ His wife was Drooping Lip (cenet in Arapaho). There is a good description
of him in James Mooney’s book The Ghost Dance Religion and Wounded Knee, pp. 895-97.
Edna’s mother, Lydia Black Rock, was the daughter of Sitting Bull. Her mother was first married
to an Arapaho man named James Blandy, who was killed around the time of the Oklahoma land
rush, which occurred in 1889. Her mother then married Edna’s father, Wilbur Tabor (1879-1964).
Edna herself as a girl was named Edna “Janet Washinghands” Tabor. She had a first marriage to a
man whose last name was Pawpa, and she then married George Cleveland, Jr (1914-1985). Edna
passed away in Geary, Oklahoma on April 2, 2006, at the age of 96. The present editor of this
booklet, Andrew Cowell, met her once, in the early 2000s, when she was at a care facility in Geary.
He had recordings of Arapaho gospel songs, which she enjoyed listening to, and she provided
some information on the Arapaho place names of the area.
The stories included in this booklet were recorded at her home in Watonga, Oklahoma during the
summer of 1992, when she was 82 years old. She also recorded a great deal of vocabulary. She
notes on one of the tapes that she had not spoken Arapaho regularly for many years at that point,
and she says at several points that she has trouble remembering some words. Certainly there are
many places where she shows hesitation in these stories, but overall, her Arapaho remained very
good even when she had few opportunities to use it, and these stories represent the best examples
we have of Southern Arapaho narratives in audio format. Her pronunciation is exact, as is her
grammar. Note that she uses the Southern Arapaho š sound (like in English ‘ship’) rather than the
Northern Arapaho s sound when the s/š occurs before an i, another consonant, or word finally. Her
pronunciation is quite ‘old style’ in many ways, resembling recordings made in Wyoming in the
1940s and 1950s. For example, she says neihoowee'in ‘I don’t know’ whereas northern speakers
have changed this to neihoowoe'in over the last few decades, and she often retains short i between
consonants (heenitoot, ‘s/he is present’) whereas Northern speakers now reduce this to heentoot.
The only language issues she had were with recalling some less-commonly-used words, and
occasionally mixing up words, such as using the word for ‘older sister’ when she apparently meant
‘younger sister.’ Throughout the recordings, she shows remarkable patience and good humor in
working with the linguist, who did not know Arapaho at all. She was also very concerned with
exactness, often repeating a word three or four times or more to make sure it was well understood
and recorded. These stories are her legacy to the Southern Arapaho people, and we are happy to
make them more accessible in this booklet.
4
Stories from My Life
Learning English
Track 1
Tih'okecii'išeihinoo When I was a little girl,
Nuhu' neinoo noh neisonoo, noh nebešiibehe' noh
neiibehe'
My father and my mother, my
grandfather and my grandmother
hih'ihoownih'oo3ouyeitino'. they didn’t speak English.
Howoo neih'ihoowe'in neniiših'iit. Even myself, I didn’t know my English
name.
“Noh tih- woow beneešesein,” “You’re a big girl now,”
“heetyihoon neyei3eino'oowuu',” neinoo
nih'ii3einoo.
“you’re going to go to school,” my
mother told me.
“Heetneyei3eiheinoni nih'oo3ouu niišniiši3ootiini',” “The white people are going to teach
you how to work,”
“Noh heetwoo3ee' heetnoohoo3iheiitono,”
nih'ii3einoo neinoo.
“They are going to show you a lot of
things,” my mother said to me.
Ne'ciiteni3i' nuhu' neyei3eino'oowuu'. Then they put me in this school.
Nihwoo3ee3i' tei'yoonoh'o'. There were a lot of children.
Heihoowu'un- Neih'ihoownih'oo3ouyeitibe, nuhu'
hiitešiino' noh hunono'eino'.
We didn’t speak English, these
Cheyennes and Arapaho.
Noh nih'iini nih'iini nono'o3iheino' nuhu'
nihii...nih'oo3ouu tih- neniitoneinou'u
tih'inono'eitinono'
These white people used to punish us
harshly when they heard us speaking
Arapaho.
Nihkou3neyei3eino'. We went to school for a long time.
Ne'nii'cih'eecikoohuno'. Then we come home.
(Tih'eecikoohuno') Noh howoo neih'ihoowuuni
nih'oo3ouyeitibe.
After that school, we couldn't talk
English.
Nihkou3iihi' tihnih'oo3ouyeitino'. It took a long time to speak English.
5
Peaches
Track 2
Howoo neiibehe' nihyihxoheino'
beeteentoono'oowuu'
Also my grandmother took us to
church.
'oh nihcebisee- nihcowoo'useeno' nuhu' hotiibe', noh
woxhooxebii
And we were going on a wagon with
horses
nihwoo3ei'i nihii nuhu' hohootino' by many trees, [says it’s supposed to be
nihwoo3ee3i']
nih'ii[woo3ei'i] biišibino noh beešibino. There were a lot of peach trees and
apple trees.
'oh nuhu' biišibhohootino', nuhu' nih'iitoo'useeno' And these peach trees, where we riding
along there,
'oh nihnoohootowuno' nuhu' biišibino toh'uni woow
toh'uni hiišetei'i.
We saw that these peaches were ripe
Noh neiibehe' nih'iit ceebeh'ebiite.
“ceebehko'unowu'”
And my grandmother said: “Don’t pick
them peaches, don't steal!”
“Heetniiitowuuno' nehe' nih'oo3ouhu',” “I’m going to ask this white man for
them,”
“heetnooxobeinee.” Nih'ii3eino'. “He’s going to give you some,” she
said to me.
Nih'iineyeih'eeneti3oot. She was trying to talk to him.
'oh nihbeebee3esohoe'et She was signing
noh nih'iiyiiyii3esohoe'et. and pointing around.
Nehe' nih'oo3ouhu nihcoot. This white man came.
Nihko'uno' nuhu' nihii biišibino woow nih'iisetei'i. He pick them, peaches are ripe,
'oh nihi'tooto'obeino'. He hit us with them.
'oh neih'ihoowkohtobeeneeteebe. We didn't think anything of it [he didn't
hurt our feelings].
Tih'ini, tih'eešnootowuno' nuhu' biišibino. We were hungry for peaches.
Ne'nihbii3iino'. We ate them.
Neih'ihoowkohtobeeneeteebe honoot kou3iihi'
toh'eniišiii'oono', hee'inowuno' tihto'obeino' nehe'
nih'oo3ou'u.
We didn't think anything of it until
much later when we grew up, then we
know why that white man hit us.
6
Grandfather and the Ghost Dance
Track 3
Nih'iiyihoono' beeteentoono'oowuu'. We’re going to church.
Nih'enitoot nihcowoo3iteet. Interpreter was there.
Nuhu' nihcowoo3itooto' nuhu' wo3onohoe. He interprets this book.
Ne'nih'iisee'inou'u neiibehe'. Ne'nih'iišiini. That’s how (they) my grandmother
knew [the Bible].
Beebeet touse'ehi3i'. They were just baptized.
Nebešiibehe' nihciinitiit nuhu' koo'einohwoot. My grandpa quit this ghost dance
Tih'ko'einohwoobeeet, When he used to run the Ghost Dance,
Nih'iiwoo3ee3i' nih'iiko'einohwoo3i'. There were many people who did the
Ghost Dance.
Nih'oo3ouu nih'iiniiniiši3ei3i'
nih'ii3oo3o'o'wuuyei3i'.
There would be white people working,
plowing, when they were dancing.
'oh nih'iiko'einohwootiini'. And here they were Ghost Dancing.
Nih'oo'eisee3i' nuhu' hinonoeino'. These Arapahos gathered together.
Tih'iiko'einohwoo3i' howoo nih'iiko'einohwoonoo. When they Ghost-Danced, I used to
dance in the Ghost Dance too.
Tih'okecii'išeihinoo nebešiibehe' nih'ii3oot. When I was a little girl, my grandfather
used to tell them:
“Woow heetwoohoyoo'.” “Now it’s going to be the Judgment
Day”
“Heetyihoono' nuhu' heito'einin heetoo3i',
heihnoonoo3eiitoonin.”
“We’re going to the place where our
relatives are at, the ones who have left
us behind.'
“Ceebeh'ononitii' heeyouhuu, bišbei'i'” “Don’t keep anything, give it all away:
“Henii3iyooninoo heino'oteenee3oobe nih'ii3oot
neniteeno.
All your possessions, what you hold
dear,” he said to the people.
Noh ne'nih'iišbeebei3i' hono'ut hini' hinii3iyooninoo
nuhu' hinono'eino', toh'eyeihwoohoyoo'.
And that's how these Arapahos ended
up giving away everything they owned,
because [they thought] it was almost
Judgment Day.
ne'nih'iišoo'.'oh nebešiibehe' nihciinitiit. That’s what happened. But my
grandfather quit it.
Nuhu' nihii hiit noowuuhu', Down here in the South,
Ne'nih'ii'biinoot hineniteeno . That’s when he gave the dance to some
people.
Noh niinosoutonounou'u. And they still use them.
Niinosouniiniibei3i'. They still sing [his songs].
7
Nuhu' niiniibootou'u nuhu' nebešiibehe'
hiniibootono.
They are still singing my grandfather’s
songs.
Nuhu' tooniibee3i' nee'eeših'i3i' nuhu', Caddos is their name,
nuhu' hineni- 3owo3neniteeno'. these people.
8
The Story of James Blandy (version 1)
Track 4
'oh nuhu' tihcih'eeneišiii'oono', 'oh nihnosouniini,
hih'ihoowusou- nuhu' teiitooyoo'.
And as I we were growing up, it was
still, there was not peace.
nuhu' nih'oo3ou'u noh hinono'eino'
nihnosouneenebiitebeti3i'.
These white and Arapahos still stole
things from each other.
Wo'ei3 nihceecebeti3i' nuhu' nihii nih'oo3ou'u noh
hinono'eino'.
Or they shot each other, these whites
and Arapahos.
Noh nihii, howoo nihii, nuhu' tihtokohowuuneihi3i'
nuhu' hinono'eino' heetniitini,
heetniibiito'owuuwu3i',
And another thing that happened, when
the Arapahos were being given
allotments,
Neito'eininoo he'ih'ini, nih'iiwoowo'tiseet. My relatives were, they walked [and
staked] their claim.
'oh tohkookotohowuuneihi3i', Well after the land had been
“covered”/recorded for them,
Noh nehe' nih'oo3ou'u he'ihcoo'uhei. This white man came around bothering
people.
He'ihniištii hinee heetniitnihii heenitou'u
heet3i'ookuu' 3i'eyoo.
He made a [hole] where one of [his]
markers was going to stand.
Noh nehe' nihii James Blandy, he'ihnosouniini, And this James Blandy, he was still…
He'ihnosoukookoyoh nuhu' nihii He was still pulling out these [stakes],
[He'ih]Tootono'owuuhei hinee heetciineno' nuhu'
heet3i'eyoo.
He was making holes in the ground
where he was going to put down his
own markers.
Noh nehe' nih'oo3oo noh nuhu' hiih'o he'ihcoono'. And this white man and his son came
over.
Noh he'ih'inihii, he'ih'ii3e', koyeinoo. And the white man said to him, “pull
those up!”
Huu3e' beebei'on hinee hinihii nuhu' heetou' noobe'
coo'oteyoo', ne'niit-
Way over there where that sandy hill is,
that's where…
Nee'eetwonniištiin henii3oxoeyoo, he'ih'ii3e'. That's where you’ll make your fence,
the white man said to him.
Noh he'ihcii- But he did not…
He'ih'ii3ee, hiiko, woow heetne'niištiinoo,
nih'iit3i'eyei'it nehe' nih'oo3ou'u.
James Blandy said to him, “no, now
this is where I'm going to build it,”
where this white man was setting up
markers.
'oh neetniihoowwo'wusee he'ih'ii3ee. I am not moving on.
Heihii He'ihcehyoootino'. Pretty soon they got into an argument.
9
Noh nehe' James Blandy nihneyei3eit, And this James Blandy had gone to
school.
Beebei'on nih- Nih'e'iyeiit, He was educated.
Nih'eene'ino'. He knew about things.
Nih'eene'ino' hooxuwuut. He knew the laws.
Noh heihii he'ihnih'ineeyoootino'. And pretty soon they were really going
at it/arguing really hard.
Heetneh'e3en, he'ih'eenei3etino'. I will kill you, they were saying to each
other.
Noh heet-, tohbee3toot, he'ih'oo3itoonee neinoo And when he was done, [James
Blandy] told my mother about what
had happened.
'oh hoono', nih'ii- And before he….
“Nooke'ehk heetniištiinoo nihii nuhu' nihii
neetni'nii3oxoeyeit.”
“Tomorrow I am going to make these
things that I will build the fence with.”
[i.e. stakes, posts]
Hetceh'e3tii. “You must listen.”
“Hinihii kokuy, heebehkooko'oettin” he'ih'ii3ee. “A gun, you might hear a gunshot,” he
said to her.
Noh he'ih'eyeihkoh'uušiin, And it was almost noon [the next day],
Noh ko'oe- he'ihniitowootowuu nuhu' nuhu' kokuy,
tohkooko'oetiini'
And they heard this gun, the sound of
gunshots.
Noh nehe' neinoo noh nebešiibehe', neiibehe',
he'ihyihkoohuno' nuhu' hiikou'u, nuhu' heetnihii
niitonou'u, niitowootou'u nuhu' kokuy.
And my mother and my grandfather, my
grandmother, they ran over there into
the brush where they heard this gun.
10
The Story of James Blandy (version 2)
Track 5
Neinoo nih'oonoo3itooneinoo tih- he'ih'inihii
tihtokohowuu- tihtokohowuuneihi3i' nuhu'
3owo3neniteeno'.
My mother told me stories about when,
[the Arapahos] got the land allotted to
them.
he'ih'inihii nuhu' nih'oo3ou'u nou'ušee3i'. The white people arrived.
Noh ne'nih'ii'tootokohowuuneihi3i' biito'owu'. And that was when [the Arapahos] got
the land allotted to them.
noh nehe' neinoo, huux nihii James Blandy,
he'ihnoohoo3ihe' nuhu' nihii nihii kooyeiyeini3
hetniiš- niitnihii ciineno' nuhu' nihii
heettokohowuuneit;
And my mother, her husband James
Blandy, this Indian agent showed him
where he should put down these
[stakes], where the agent had allotted
his land to him.
heetniitciineno', nuhu' heetnii- niištiit nii3oxoeyoo,
heetnii3oxoeno' nuhu', nuhu'
heettokohowuuneihi3i'.
[He showed him] where he should put
down these [stakes], where he should
build a fence, where he should fence of
the land [the family] had been allotted.
nehe' nihii nih'oo3ou'u he'ihcihno'useeno'. Then these white men came.
Hiih'o he'ihnii3oone'. His son came with [the father].
Noh he'ih'inihii he'ih'ii3e' kooheihe3eb-, And [the white man] said to him, could
you [move it] over there…
wo'wusee hii3e' hinee hinihii nihii heetou' nuhu'
nihii noobe' coo'oteyoo';
Move over there, to that place where the
sand hill is located;
ne'nih'iit- nee'eetwonciinenow nuhu'
heettokohowuuneihin.
that's where, that’s where you will put
down these [stakes] where you have
been allotted land.
“Wo'wusee he'ih'ii3e'.” “Move over there,” [the white man]
said to him.
Noh he'ih'iini he'ih'iinouhet. But [James Blandy] refused.
“Hoowuuni, neetniihoowo'wusee.” “No, I’m not going to move.”
“hiit heetneet, neet- heettokoh- tokohowuuni3i',
heetne'niištiinoo nii3oxoeyoo.”
“Here is where, where they allotted me
the land, this is where I'm going to make
a fence.”
Noh heihii he'ihcehyoootino' nuhu' nih'oo3ou'u. And pretty soon they got into an
argument, [him and] this white man.
Hetne'nihii, neinoo huux James Blandy, he'ihnihii
he'ih'in[ih]ii he'ih'inihii
Then my mother’s husband, James
Blandy,
“Heetneh'e3en,” he'ih'eenei3etino'. “I'm going to kill you,” they were
saying to each other.
Toh'oow- hih- Hih'ihoowuh'ešnonee3i'. They got very/too angry.
11
Noh, noh hinihii biikoo he'ih'ii3ee neinoo, hi'in
neinoohuho',
And that night [James Blandy] said to
my mother,
“Het- Hetceh'e3tii,” “You must listen.”
“nihii kokuy, nihii heebeh'ini, neebeh-
neebehkoxkoheibe hii3e'.”
“A gun [shot], well you might [hear],
we might shoot each other over there.”
(Actually says 'stab' rather than 'shoot')
“Heetwoniištiinoo hi'inihii nuhu' nii3oxoeyoono,
hi'inihii, nihii posts,” he'ih'ii,
“I am going to go make these
fence[post]s, these uhh posts,” he said.
“Heetih'inihii, heet- heetcih'ohut-,
hetcihwonnoohowu,” he'ih'ii.
“I ask that [if you hear a gunshot],
where I am chopping wood [for the
posts, in the timber], you must come and
look after me [there],” he said.
“Hi'in nih'oo3ou'u nih'ii3einoo, heetneh'einoo
huu3e'.”
“That white man told me he will kill me
over there.”
“'oh heetnoh'o' niixoo,” he'ih'ii. “But I will kill him too,” [James
Blandy] said.
Noh hu'un tohnooke', he'ihwonniiši3ei. And when morning came, he want to
work.
Noh he'ih'eyeihkoh'uušiin, And it was almost noon,
'oh he'ihnihii, he'ihniitowootowuu nuhu' nihii
kokuy.
And they heard this gun[shot].
Nehe' neiibehe' noh nebešiibehe' noh neinoo, noh
he'ihyihkoohuno'.
My grandmother and my grandfather
and my mother, they ran over there.
Nihwooneihi3i', he'ihyihkoohuno' nuhu' hiikou'u They were young [then], they ran over
there to the brush [too].
He'ih'inihii, he'ihbii'ineeno' nuhu' nihii James
Blandy,
They found James Blandy,
'oh he'ih-, woow he'ihnec. but he was already dead.
He'ih'ini, he'ihno'o3enetii be'. He had lost a lot of blood, bled to death.
Noh nuhu' heetse'iši' heebetohoot he'ihse'iš. And where he was lying, a big tree/log
was lying there.
Nihii nehe' nih'oo3ou'u, ci' he'ih- he'ihnec. This white man, [on the other side of the
log], he was dead too.
Noh nihii nihno'o3eenetii3i' be'. They had both lost a lot of blood, bled to
death.
'oh nehe', nih'iiši3ecoo3i', nehe' James Blandy
nihnoh'oot nuhu' nih'oo3ouho',
They figured that James Blandy had
killed this white man.
Noh nehe' nih'oo3ouhu', hiih'o nihneh'eit. And the white man’s son had killed
[James Blandy].
12
Noh ne'- ne'nih'iiši3ecoo3i'. That's what they figured must have
happened.
Noh huuh'o hih'ihoowuušiitenowuu hu'un
hibiito'owu', hi'- hi'ini, bad- hinihii
woowoxtootiininoo.
And his son never got his land, due to
their bad deeds.
'oh he'ihbii'ineeno' nuhu' James Blandy. And they found this James Blandy.
Woow he'ih'iihoote. He was already dead.
He'ihno'o3eenetii be'. He had lost a lot of blood/bled to
death.
XXX nih'iitentoot nuhu' nihii hohoot, he'ihse'iš nehe'
nih'oo3ouu.
??? where this tree was, this White
Man was lying there.
Nohci', he'ih- woow he'ih'iihoot. And he was dead too.
'oh huuh'o he'ihceen-, hiiyohoo3- he'ihceentoon. And his son was not there.
Noh kooyeiyeit noh touku3eihiiho' he'ihnotiiheeno'
nuhu' honoh'o,
And the agent and the sheriffs looked
for this young man.
'oh hih'ihoowbii'iiheeno'. But they didn't find him.
Noh hih'ihoowuušiini hiišiitenowuu nuhu' biito'owu'. They didn’t get this land.
Noniikohoot nehe' honoh'oe, he'ih'ini nihneh'eeet. This young man escaped from them, the
one who had done the killing.
Nih'ii3i', nehe' nihii James Blandy, nooxeihi'
nihnoh'oot nuhu' nih'oo3ouuho',
They said, this James Blandy, maybe he
killed this white man,
Noh nehe', nih'oo3ouu, huuh'o he'ihneh'e' nih'ii3i'. And this white man’s son killed [James
Blandy], they said.
Ne'nih'iišinihii3i'. That’s what they said.
Noh nihii, wooniihi', he'ihnihii notiiheit nehe'
nih'oo3ouu.
And after that, they looked for this
white man.
'oh hih'ihow3o'bii'iiheii. But they never found him.
Noh he'ihciišiitenowuu nuhu' biito'owu'. And he didn’t get this land.
13
When My Grandfather Saw Ghost Children
Track 6
Noh nuhu' nebešiibehe' nih'oonoo3itooneinoo. And my grandfather told me lots of stories.
Howoo nuhu' nihii tih'ini, nihwoo3eeni3i
hiwoxhooxebii, he'ihwoniini benohoe nuhu'
neci',
Also this one time when, he had a lot of
horses, and he took them all down to the river
to drink,
'oh nihii, tešnohkuseic, he'ihsehno'usee nuhu'
neci',
And it was early in the morning when he
arrived there at the river,
'oh nihii he'ih- tei'yoonehe' he'ih'iinikotiino'. And some children were playing [there].
Wohoe'iišiseenoo3i nuhu' tei'yoonoh'o',
he'ih'iiši3ecoo.
I wonder where these children have come
from, he thought to himself.
Heettousebi3i'. They are going to bathe [he thought to
himself].
Woowuh he'tešnohkuseiciini he'ih- Now it is so early in the morning...
Ceese', ceese' nuhu' tei'yoonehe'
he'ihnoohobe'.
One, one of these children saw him.
Noh he'iišinihii3i bišiihi' nuhu' tei'yoonoh'o'
he'ih'ini hiiyohoo3inoo'oono'.
And what he said is that all the children
suddenly disappeared.
He'ihšiišii'ihcehino'. They dived into the water [and didn't come
back up].
Noh he'ii3ou'u nuhu' nihii, he'ii3ou'u nuhu'
nihii nuhu' hihnoohoo3oo.
And I wonder what that was, I wonder what
that was [he thought about] what he had seen.
Nooxeihi', neihoowoe'in he'ih'ii3et, Maybe, I don’t know, he said to himself,
Wo'ei3 he'ihcii3et he'ihnoohoot nuhu'
nebešiibehe', tešnohkuseic.
Or my grandfather couldn't say/explain to
himself what he had seen, early that morning.
14
Grandfather Brings the Family from Wyoming to Oklahoma
Track 7
'oh nihii, niito' nihii hoono' nuhu' neiibehe'
hih'ihoowniibee.
And well, at that time he had not yet married
my grandmother.
Hini' nihniiwoot, 'oh nuhu' nihii bo'oocei'
he'ihniibee yei3eihi3i' hiseino'.
Well, he had married her, but up in Wyoming
he had married four [five?] women.
Hineehebeh'- neehebeh'ibetino'. My grandmother and her younger sisters.[?]
'oh nihii nuhu' kooyeitoot, hini'
tohnoonou'usee3i', tohniištii3i' nuhu'
koyeiyeino'oowu', he'ih'inihii, he'ih'ii3ei'i,
heetbi'niiseiht hisei heetniiwooo.
When the Indian Agents arrived, when they
built the agency, they told them, you can only
marry one woman.
Hetbišciinenoono' nuhu' hoo3oo'o' huseino',
he'ih'ii3ei'i.
You have to give up these other women, [the
agent] said to them.
Noh nebešiibehe' he'ihnoo3ee nuhu' hiseino,
neiibehe' hibiho.
My grandfather left these [other] women, my
grandmother's older [intended younger?]
sisters.
Noh neiibehe', he'ihniibee nei'iiwoho', And my grandmother, he married her
[officially],
Noh ne'- noh he'ih'ii, hii3e' heetniiyihoono',
hi'in nihii wooxu'ei'.
And he said, we will go over there to that uhh
Canton, OK.
Nuhu' nihii noowuuhu' nooxeihi' hiine'etiit
heetniibeexuu3eti'.
Down south here maybe now life will be a little
bit better.
Hiit 'oh nono'o3oo' nuhu' bo'oocei',
tohno'o3oo', toh'etebinouhuuni3i' nuhu'
hineniteeno', nuhu' tohwoo3ee' hoh'onookee,
he'ih'ii.
Here in Wyoming it is terrible, because it is so
difficult, because these people are pitiful,
because this [land] is so rocky [and no good for
farming], he said.
Noh he'ih- cenihce3ei'oo3i'. And they left to come here.
Hih'ihooweentou'uno bo'ono. There were no roads.
Wo'ei3 hinihii beneesou'u nuhu' bo'ono. Or [none of those] big roads.
He'ihcihce3ei'oono'. They left to come here.
He'ihcihnihii woxhooxebii, he'ihnii- nihii
[ceb]too'ooku3oono' he'ihniištiino'.
Their horses, they made travois's for them.
Noh he'ihco'oeyeino'. And they piled up their things.
Neinoo he'ihse'iš tih'okeciihiht. My mother lay on [top of the pile], since she
was real small.
'oh he'ihno'o3cihniiwookuseeno': nuhu' nihii
hoseino', bih'ihiinoseino' noh nihii
heneeceenoseino'.
They carried food with them on the journey:
meat, deer meat and buffalo meat.
He'ih3oo3o'oh neiibehe'. My grandmother ground up the meat.
15
Noh niinen noh nec, he'ihceece'eiinowuu
nuhu' nihii
And they put lard in water inside these uhh...
He'ihniištiino' nihii ce'eiiyoono, nuhu' nihii
hi'iihi' nuhu' nihii, hi'in nihii heneecee,
They made containers, with these uhm, those
buffalo [parts].
Nihii, tih'ini tihnoh'oo3i' he'ihi'niištiino' nuhu'
hinihii heetniiwookusee3i' noh
heetni'niiwouh'uno' hinecibinoo.
When they killed [the buffalo, they made these
[containers] that they used to pack their food
along and that they used to carry their water.
Noh ne'nih'iišiini coo3i', nih'iišXXX. And that's how they came here, how they ???.
'oh he'ihyeinino' woxhooxebii. And there were four horses [with them].
Nebešiibehe' he'ihteexok. My grandfather sat on one of them.
Hiniiši3oo he'ihnoo'oeci3ee ceexoon. What he did was he led another one by the
reins.
Noh nehe' neiibehe' he'ihnihii And my grandmother uhh,
Neiibehe' ci'he'ihnoo'oeci3ee ceexoon. My grandmother led one too.
'oh huu3e' nuhu' nihii, nihii tipi poles,
noo'eici3oot.
And over there these tipi poles, he tied them on
[to the horse].
Neinoo ne'nih'iitse'iši'. That was where my mother lay.
'oh nihii he'ihcihno'useeno' huutiino nuhu'
nihii noowuuhu'.
And they arrived down south here in Oklahoma.
Noh ne'nih'iišiine'itii3i' huutiino. And that's how they lived down here.
Ne'nih'iišiine'itii3i' hineniteeno', That was how people lived,
tihneenei-, woo3eeni3i hiniininoo nuhu'
hinenno'.
when... the men had a lot of wives.
Noh tohno'useet nuhu' nih'oo3ou'u, noh
nih'ini, nih'ooxuwuhoot heetbi'niiseihini3
hisein nehe' hinen.
And when the White Man arrived, he
ruled/commanded that a man would just have
one wife/woman.
Noh ne'nih'iisoo'. That's how it was.
Ne'nih'iišceecei'isoo'. That's how it was all different [from today].
16
Telling the Future Using a Badger Hide (version 1)
Track 8
Noh nehe' nebešiibehe' nih'oonoo3itooneinoo ci'
nuhu' nihii,
And my grandfather also told me stories
about this uhh....
Teecxo' tih- tihwooneiht, he'ih'ini, nuhu'
hinenno', niitouunenno' ni'ii3oo3i'.
A long time ago when he was young, there
were these men, scout(?), they called them.
Nih'iinotiihoo3i' nihii heetboo3ooninoo, They were looking for the ones they would
fight,
Nuhu' nihco'onbooboo3eti3i' 3owo3neniteeno'. Indians were always fighting each other
[back then].
Noh he'ihnotiitiino'. They were looking/scouting for something.
He'ihneenouuno'. They were getting ready [to fight].
Noh ne'inihii notoniheinen, “he'ih'ini
heetnoohootowunee heetniisoo'” hetiine'etiit.
And a medicine man, he said, you will see
how your life will be in the future.
Hineniininehk, hetcihwonnoohobet. If you're a man/if you have the courage,
you must come see yourself [in the future].
He'ihneh'ee nuhu' nihii boh'ooon. He killed a badger.
Noh be' he'ihbiškotoyoh, kotoyoh nuhu'
woh'ooo'.
And he covered this whole badger [skin]
with blood.
Noonoko' he'iicihwotee[see]. You might as well come forward [and see
your future].
Noohootowuu, noohobetino' wootii nihii wootii
hinihii hesoohobetiit.
They saw it, they saw themselves, as if it
was in a mirror.
He'ihnoohobetino'. They saw themselves.
Noh hoo3oo'o' huh'uhoowbeetnoohobetino'. And some of them didn't want to see
themselves.
Hoo3oo'o' nihnoohobeti3i'. Others [went over there and] saw
themselves.
'oh nih'ini, hinihii, tihneh'eihi3i', hii3e' boo3etiit
nihnoohobeti3i'.
Well, when they would be killed, in battle,
they saw themselves [that way].
Hi'in hoo3oo'o' nihnoohobeti3i', Others saw themselves,
Nihwoxooneehi3i'. They were skinning/wasting away.
He'ih'ešowobeihino'. They were sick.
Nih'entou' woxo'oot. There was [a lot of] tuberculosis around.
Nehe' nebešiibehe' he'ihnoohobet. And my grandfather saw himself.
'oh he'ih3i'okun. He was sitting there.
“Noh nih'okeciihihinoo.” “And I was very small,” he said.
“Beh'eihehiininoo.” “I was an old man.”
“Neici3 nihko'unowoo.” “I was pulling out my tooth,” [he said].
Ne'nih'iišnoohobetit nebešiibehe'. That's what my grandfather saw of himself.
17
Heetbeh'iihehiinit. He was going to be an old man.
Nihtešbeh'iihehiinit. He did live to be a very old man.
'oh ne'nih'iiš- ne'nih'iišiini heenei'inou'u
heetniiškocoo'oteihi3i' nuhu' boo3etiit.
And that is how they know about how they
would die in battle.
Heetboo3oo3i' nuhu' nihii 3owo3neniteeno'. The Indians were going to fight [some
people one time].
Nihboo3oo3i'. They fought them.
Nihnotiihoo3i'. They looked for them/scouted for them.
Ne'nih'iišiini, ne'nih'iiši-, ne'nih'iišiini
nih'eenei'inou'u heetniiš- heetneeneisoo';
That was how they knew what would
happen;
Heetniiškocoo'oteihi3i' nuhu' tohnoohobeti3i',
nuhu' [hi]hii3iihi' be'.
[they knew] how they would die, when they
saw themselves in the [badger] blood.
Noh ci'nihii, And also uhh....
18
Grandfather Prays for a Miracle
Track 9
Neiibehe' noh nebešiibehe', nihteexoku3i'
woxhooxebii.
My grandmother and my grandfather,
they got on [their] horses.
He'ihbeetceiteeno'. They wanted to go visit people.
Woow he'ihtoyoow nuhu' nihii cec. Now the year had already turned cold.
Heetceitoonoo3i' hiniito'eininoo. They are going to visit their relatives.
Yoo3on tokohoe, ne'nih'iicišee3i'. Five miles, that's how far it was.
Noh he'ih'ini nih'oo, hih'ihoownih'oo noh'eihoono. And they locked, they did not lock the
windows [or door].
Hiih'ehinoo, hih'ooweenitoon. Their son was not there.
No'useehek heetihciiteit nih'iiši3ecoo3i'. If he came, he would be able to get in,
they thought.
Noh huu3e' tohceitee3i', he'ihno'useen hiih'ehinoo. And while they were visiting over there,
their son arrived [at the house].
tohceenitoo3i', he'ihce3ei'oon nehe' hiih'ehinoo. And because they weren’t there, their
son left [again].
he'ihnei'niinih'oo. He locked up the doors and windows
tight.
Noh he'ihce'no'eecikoohuno'. And [then] they arrived back home.
'oh woow he'ihbih'iyoon. And now it was dark.
He'ihtoyoow. It was cold.
'oh nihii he'ih'ini hee'inonoot nuhu' beeteeni3,
tihniiitowoo3oot,
And [my grandfather] knew that God, if
he asked [God] about something,
Hono'ut Hihniiitowuunoot, beeteet heetnee'eešoo'
hi3oowu3ecoonoohk, he'ih'ii3e' nuhu'
beteentoono'oowu'.
All that he asked him for, God will make
it so if I believe [in it], [they] had told
hiim at the church.
Noh ne'nih'iišii3oowu3ecoot. And that is what he believed.
Noh he'ihceenok nuhu' nihii heetše'iše'. And he sat down on the porch.
'oh he'ih'owooyeitit. And he prayed.
“Beeteen, koonenoo nuhu' ho'oowu'.” “God, open this house.”
“Woow heetneeneišibi'.” “Now we will go to bed.”
“Heetciitooni'.” “We will go inside.”
“Tohtoyoowu'.” “It is cold.”
Noh he'ih'ii. And he said [all this].
noh nih'iisoowooyeitit, he'ih'ii3ee cenet,
“Cihneesee.”
And after he had prayed, he said to
Drooping Lip, “Come here.”
“Cihkoonenoo.” “Come open the house.”
“Woow heetciiteino', heetihnoonokohuno'.” “We are going to go inside, so that we
can sleep.”
19
Noh neiibehe' he'ihcoo. And my grandmother came over.
He'ihkoonenee nuhu' tecenoo. She opened the door.
Hih'ihoownih'oo. It was not locked.
He'ihciiteino'. They went inside.
Noh nebešiibehe' nih'ii3oowu3ecoot nuhu'
beeteenou'u.
And my grandfather, he believed [in]
these miracles.
Ne'nih'eeneisoo' beeteet hii3oowu3ecootonoti, That was what God [would do]
whenever you believe in him,
Neniiitowuunot heeyouhuu, heetnee'eesoo', nih'iit. You ask him for something, it will be so,
he said.
Nih'eenei'towoo3i'. They told about those things.
Nih'oonoo3itooneino'. They told us stories [about things like
that].
20
Giving up Gambling
Track 10
Noh nihii howoo neisonoo he'ih'ini, he'ihno'oteih
nuhu' nihii cebiihinoot.
And also my father, he was good at
gambling, playing cards.
he'ih'ini, nihbi'oonoyeinoo, he said. “I just won lots,” he said.
“Nihneenehtonihouu huneniteeno',” he said. “I cheated people,” he said.
Noh nihii nuhu' hiwoxhooxebii, he'ihciiciinenoono', And their horses, [people] would bet
them,
Noh nihii hono'ut hee3ei'-, howoo hu'un
hinii3iyootono, he'ihciiciinenowuu nuhu'
heetniitcebiihinoo3i' neisonoo.
And all that...even their clothes, they
would bet them where my father was
gambling.
Neisonoo he'ihbišnoonoo'oohoo. My father took everything from them.
Noh ceešey he'ihnoohoot, And then one time he saw it,
He'ihnoohobee hinenitee nuhu' nihii nuhu' nihii
cebiihinoot nihii.
He saw a person on the cards.
'oh he'ih'ini, heetsei'ikuu3eit, he'ihnoohobee. He was going to play cards, and he saw
[the person]
“Noh nihneiheinoo,” nih'iit. “And he scared me,” he said.
“'oh Neih'ihoowbeetini hoohcebiihinee.” “And I didn't want to gamble any
more.”
“Neih'oowbeetoohneenehtonihoono' neniteeno'.” “I didn't want to cheat people any
more.”
Noh heet- bišiihi', beneetee3neeciintiinoo,
tih'eeneiši3ecoonoo, tohneiheinoo nehe' nihii
wooxeiht:
“And all of it, I want to truly quit that,
that's what I thought after this evil one
scared me:
Hi'in nihii neihnoohowooo, nuhu' tihsei'ikuu3einoo. that one that I saw, when I was playing
cards.
Noh ne'nih'iišciintoonoo. And that's what I did.
'oh nihbeetce'cebiihineenoo. And I wanted to gamble again.
'oh nih'ini, tihciintoonoo, nih'ee3neeciintoonoo,
nih'i.it, tihnoohowo' he'iiteihi3i,
But when I quit, I truly quit for good, he
said, since I saw someone,
Nuhu' wooxeiht, nuhu' tihšei'ikuu3einoo, nih'i.it. this evil one [the Devil], when I was
playing cards,” he said.
21
Bad Behavior in Wyoming
Track 11
Hii3e' bo'oocei' nihii, he'ih'ini, nuhu' beh'eihoho'
he'ih'iini neeneetookooyeino'.
Over there in the north well, then, the
old men were really dying from hunger.
Hih'ihoow- nih'etebinouhuuni3i' teecixo'. They were pitiful a long time ago.
Noh hi'in nihii, he'ih- nihii, he'ihwoo3ee[no'] nuhu'
beh'eihoho', he'ihneeneetookooyeino',
There were a lot of these old men who
were dying from hunger,
Tih'iiyohou' bii3i- bii3ihiit. Since there was nothing to eat.
wo'ei3 niiši3oot, hiiyohou'. Or jobs, there was no way to earn
money.
Noh nihii he'ih'oo'eiseeno' nuhu' beh'eihoho'. And sometime the old men all got
together to meet.
Heh'owooyeitin heetih'inihii bee3iheino' beeteet, Let's pray that uhh the Lord will bless
us,
heetih'inihii biineino' heetniiseeneine'etiino', so that he will give us the means to
survive,
Heniisooninoo, heniišiihehin. Our children, our grandchildren.
He'ii3ou'u heeti'iine'etii3i', something whereby we can live,
Heetibiineino' beeteet. The Lord will give this to us.
'oh heh'owooyeitin heetoh'oo'eiseeno' nuhu'
beh'eihoho'.
And they prayed, where they had met,
these old men.
Noh ne'nih'iišiini ne'bee3ihei3i' beeteeni3. Then the Lord blessed them.
Nihnii3inou'u nuhu' nihii cebiteeno. They had those oil wells.
Nuhu' wookecii noh nihcee'inowoo3i'. These cattle, they received distributions
from them.
Heeyowuuhu' hiišiiš bišiihi' hinen, hisei noh
tei'yoonoh'o' nihcee'inowoot.
Every month all the men, women and
even children got a distribution
payment.
Noh nihii nih'owohuune'etii3i'. And they were living happily, well.
'oh he'ih'ii- he'ihni'oonohookeeni3i' nuhu'
wonooniii'oo3i'.
But then the young people started
getting crazy with this money.
Ne'cešišbeebenei'i, Then they started drinking,
Ne'cešišwoowoxutoo3i'. They started commiting crimes.
Tih'ini tihwoo3eeni' nihii bei'ci3ei'i,
hi'iine'etiitooninoo.
Since there was a lot of uhh money, that
they were using to live on.
'oh nee'eeškookocoo'oteihi3i'. And that's how they started destroying
themselves.
Nihnoonoxowuhoo3i' niihencebkoohu3i', They killed people with those cars,
Wo'ei3 niihenneeneh'eti3i'. Or they killed themselves.
22
Tohwoo3ee' nuhu' bei'ci3e', neh'eti3i'. Because there was a lot of this money,
they killed themselves, killed each other.
Nih'ii- nihwoxtonounou'u niišbee3ihei3i'
beeteeni3.
They misused the blessings that the Lord
had given them.
23
Wyoming Dead Body
Track 12
Hiihootenoo3i nuhu' bo'ooceinenno' ,
ne'iini,
When these Northern Arapaho died, then,
Hih'ihoowuni'no'useeno' hi'in nihii
noh'oenoot,
they could get to that place ???
hi'in nih'iihooteni3i, niitciinenoot. the ones who had died, where they buried them
[i.e. the cemetery was frozen].
Ne'iini ce'ciinenetino'. So then they would bury people [in town].
He'ih'inihii, nuhu' nihii nec, he'ihbe3o'ot. It was, this water, it was frozen over.
Noh heetnii- hoono'- hooxuuseeno'. We will cross over [the river].
Hooxonoo heetwonciinenoono' nuhu'
husei.
We will bury this woman on the other side of the
river [in Riverton].
He'ihtouku3eeno' nuhu' nihii bexo, They tied her onto these pieces of wood,
He'ih'ini, nehe' he'ihniitobee, he'ih'inihii,
he'ih3i'iš,
Then, this one who was in the lead, he, he
slipped,
Noh he'ihcešinee nuhu' nihii hisei
nih'iihooteni3.
And he lost his grip on this woman who had died.
Noh Huu3e' beebei'on, ne'ise'iš- he3eb-,
he3ebnihii 3i'iš.
Way over there, then she slid there, over there
[on the ice].
He'ih'ini, he'ihnoonoo'oenoo'oo huu3e'
tohtoo'usee.
Then, she was spinning all around over there
Noh keetnooxoonin? he'ih'ii3etino' nuhu'
hinenno'.
Are we going to laugh? These men said to each
other.
24
The Scalped Man
Track 13
Nuhu' hehniiši3i' honoh'oho' he'ihnotiitiino' nec. These two young men were looking for
water [in the dark].
He'ihwoo3eeno' nuhu' nihii nih'iinotiitii3i'
boo3etiit.
There were a lot of [young men] who
were looking for a battle.
heetnotiihoo3i' nuhu' nihii woo'teeneihi3i' wo'ei3
nihii, nihii, nuhu' nihii ceece'ešineniteeno;
They will look for these Utes or these
various other people;
Heetboo3oo3i'. They are going to fight them.
'oh he'ih'ini, nuhu' hinono'eino', nenee3i', noh nuhu'
he'ihniištiino', nihii niištiino' nihii heetniitnokohu3i'.
And these Arapahos, them, they made,
made [a shelter] where they will sleep.
nuhu' hinenno' he'ihkotoyohowuu, These men covered it,
niisenowuu hu'uuhu' nihii heneecee nihii
hitouwunoo.
they wrapped it with their buffalo robes.
'oh nuhu' hehniiši3i' he'ihnotiitiino' nec. And these two [young men] were
looking for water.
Notiitiit nec. [This one young man] is looking for
water.
Noh he'ihši' ihiseeno' nec. And they walked into some water.
Hey, benii'iitiinoo nec, he'ih- nehe' cih'eeneti3ee
nuhu' hiniiteh'eiho.
“Hey, I have found water,” he said to
his friend.
Noh he'ihcoon. And [his friend] was coming over.
He'ih'inihii hiit si'ihiseeno'. They walked into some water here.
Nec benii'iitiino'. “We have found some water,” [they
said].
Noh noh he'ihnii3inowuu nuhu' nihii hetni'iinihii
nookoheeninoo nec;
And and they had these things they
would use to fetch water;
Hetni'nookoheitooninoo nuhu' nec. the things they will use to fetch this
water.
nih'iiniištii3i' hinihii nuhu' hiinooninoo ni'iini
nookohei3i'.
Their mothers had made these [things]
with which they fetched water.
Hi'iihi' nuhu' nihii heneecee he'ihi'niištiino'. They made them out of buffalo
[stomachs].
he'ih'ini yihko'eteen nuhu' nihii heneecee, wootii
hini'ii bei'ci3einooo.
They ??? the buffalo, like those metal
pails.
he'ihši'ihišeeno' nuhu' toh'unihii heetnookohei3i'. They walked into this [water], where
they are going to fetch water.
'oh hinenitee he'ih'inihii But a person uhh….
25
nuhu' nihii nec heeši3ecoo3i', he'ihce'eeneet-
heene'eetenow hu'oo3 nuhu' ceese'.
[In] this stuff that they thought was
water, someone grabbed the leg of one
[of the young man].
hey, hinenitee neene'eeteno', nih'iit, no'oo3, he'ih'ii
XXX nuhu' hiniiteh'eiho
“Hey, a person is grabbing it,” he said,
“my leg,” he said to his friend.
noh he'ihne'inihii nihii hinowohoeet nehe' hinen, And then this man put his hand into the
water,
he'ihkohei'i, he stood up,
he'ihcihbixounee nuhu' hineniteen{o}. He brought this man to the surface, out
of the water.
He'iiteihini3{i} woow he'ihnihii he'ih'inihii,
he'ih3iiko[ne]'ei.
Someone, now he had been scalped.
He'ih3iiko[ne]'ei. [The person in the water] had been
scalped.
Nuhu' he'ihciixoenowuu hinii3e'ee. They had peeled off his hair.
Nih'ii3i' nec nih'ii3i', 'oh be'. The young men said water, they said,
but [it was] blood.
He'ihnoo'oohetino' hinit nihii nuhu' bonoo3eti3i'. They had slaughtered each other right
here, the ones fighting.
Noh be', 'oh nih'iiši3ecoo3i' nec, And [it was] blood, but they thought it
was water.
Noh hinee nihii 3eiikohoot. And that [young man] put the [scalped
man] onto his back.
He'ihce'iseeno' nuhu' heetniitoyoohobei3i' nuhu'
hoo3oo'o' hinenno.
They walked back to where these other
men will be waiting for them.
Noh he3ebciitei ceese'. And [the one without the scalped man]
went inside.
Kooheineniin? “Are you a man?” [he asked them all].
He'ii3ou'u heetnoohootowunee. You're going to see something.
I guess, hoo3oo'o' he'ih'iino', neihoowoe'in, I guess, some of them said, “I don't
know,”
neihoowoe'in wohee'nei3oowuuneniin. “I don't know if I'm truly a man.”
hoo3oo'o' he'ih'iino', hoo3oo'o' he'ih'iino', hee,
hiineniininoo.
Some others said, others said “yes, I'm
a man.”
Noh ne'cii3kuutonoo3i' nuhu' hineniteen, nuhu'
nihii woowuh 3eniikone'eini3.
And then they threw this person inside
where they were, this one who had been
scalped.
'oh tohbenooto' nehe' hišitee, he'ihniišto'ei. And when he smelled this fire, he ???.
He'ih'inihii, he'ih'ini hehiinoo'oo, hiniišto'ei. He was shivering, ???
26
He'ihwoteisetii hiniicito nuhu', nehe' nihii, nuhu',
nehe' hinenitee.
His teeth were chattering, this [scalped]
man.
Hoono' hoowunec nuhu' 3eniikone'eit. This scalped man was not dead yet.
27
Badger Entrails (version 2)
Track 14
He'ih'oo'eiseeno' nuh'uuno nihii hinenno'. These men were meeting together.
Heetwonnotiitii3i' boo3etiit. They are going to look for a battle.
Nihnotiihoo3i' nihii woo'teeneihini3i wo'ei3 hinihii, They were looking for the Utes or those
uhh,
Hini' toonhiiciiniine'eenowootiin-,
hihciiniini'eenebetiiwootiininoo.
whoever they did not like, I guess the
ones they didn't get along with.
Noh he'ihnihii, nihii, hinen he'ih'ini neh'ee nuhu'
nihii woh'ooo'[uu], woh'ooo'[uu].
And this man, he killed a badger, a
badger.
He'ihneh'ee woh'ooo'[uu]. He killed a badger.
Noh he'ih'iise'enou'u nuhu' nihii, nuhu' nihii, nuhu'
nihii woh'ooo',
He prepared this uhh, this badger,
he'ih'iise'enou'u hinihii, nuhu' nihii, nuhu' his hide, he prepared its uhh, its hide.
Noh he'ihciinen nuhu' be' teešiihi' nuhu' nihii nuhu'
woh'ooo'[uu].
And he put blood on this badger [hide].
'oh nii'ne'-, And then...
“Toonheniineniinit, heetcihwonnoohobetit.” “Whoever is a man, he will come here
and see himself,“ he said.
“Heetnee'inowuno' heetniišinihii,” “We will know how we will uhh [die],”
“He'inowunee.” “You [will] know it.”
“He'iihootei'i , heetniiškocoo'oteihinee,” he'ih'ii3e'. “Whenever he will pass away, how you
will die,” he said to them.
Noh ne'cihniitei'oo3i' , And then they came over one after
another,
He'ihwonnoohobetino'. They went and saw themselves [in the
blood].
Hoo3oo'o' hih'ihoowbeetnoohobetino', tih'ini,
tih'iitoonooni'.
Some of them did not want to see
themselves, since they were afraid.
Noh nehe' nebešiibehe', nehe' heneecee 3i'ok,
he'ihnoohobet.
And my grandfather, Sitting Bull, he
[went and] saw himself.
nihnoohowo' beh'iihehi', I saw an old man [he said].
Nih'okeciihiht. He was little.
nih3i'okut. He was sitting there.
Hiniici3, nih'iikoyeino' nuhu', nih'iit. He was pulling out his his tooth, he
said.
Hini' hoo3oo'o', he'ihnoohobetino', Those others, they saw themselves.
he'ihnihii wotoote'ei, xookuuni ???
xoo'oekuuni' hiteneyooninoo. Their bodies were hunched over.
28
Noh hoo3oo'o' he'ih'inihii woxooneehino', And others were skinnny and wasting
away,
He'ih'esowobeihino'. They were sick.
Noh nuhu' heetneeneiškocoo'oteihi3i',
nihnoohobeti3i' nuhu', nuhu' hi'iihi' nuhu' be', nuhu'
woh'ooo'be'.
And the ways they would die, they saw
themselves, by means of this blood, this
badger blood.
Noh ne'nih'iisee'inou'u heetneeneiskocoo'oteihi3i'. And that is how they knew how they
were going to die.
He'ih'i3oobee. It was true.
nebešiibehe', woow nih'ini, nihtesbeh' iihehiinit. My grandfather, he lived to be a very
old man.
'oh nihkoyeino' hiniici3. He pulled out his tooth.
Noh nih'i3oobee' nih'iit, nuhu' nih'iisnoohobetit
nuhu' woh'ooo' nuhu' be'.
And “it was true,” he said, how he saw
himself on this badger, in this blood.