The swift hoop shall run,
The swift hoop shall run.
Come and see it,
Come and see it,
Says the father,
Says the father.
This song refers to the game wheel and sticks (bä′qati, Arapaho) already described in the Arapaho songs. It is said that the medicine-man of Big Foot’s band carried such a hoop with him in their flight from the north, and displayed it in every dance held by the band until the fatal day of Wounded Knee. A similar hoop was carried and hung upon the center tree at the dance at No Water’s camp near Pine Ridge. To the Indian it symbolizes the revival of the old-time games.
SIOUX GLOSSARY
A′găli (-ye)—they have returned; waku, I am returning or coming home; wagali′, I have returned.
Ahi′ (-ye)—they have come; wa-u′, I come; hi, he has come.
A-icha′gha—growing upon; from kagha, to grow or spring up.
A′te or Ate-ye—father; ate kiñ, the father; ate-mita, my father; ni′-ate, your father; at-kuku, his or her father. Ye is a syllable sometimes added to fill in the meter.
Ati′-ye—set up the tipi; here ye is the imperative suffix.
Aya′găli′pi-kte—you (plural) will take home with you, you will bring back with you; from awa′găle, I take it home.
Chañgăle′shka—a hoop; the bä′qati hoop. See [Sioux song 26], and Arapaho songs.
Chañku′—road, trail.
Chăno′ñpa—pipe; o′ñpa, to smoke; cha′ñ-li, tobacco.
Cha-yani′pi-kta—you (plural) will live; from ni′wa-uñ, I live, I go about alive; the regular form is Yanipi-kta q. v.
Cheya′ya—he is constantly crying. Wa-che′yă, I cry; the final ya implies repetition or habit.
Chi′cha-u′pi—I bring it to you (plural). Chicha implies I to thee, or I mean thee; u implies come, from wa-u, I come; pi is the plural participle, and with chicha implies I bring it to you, or I come with it to you.
Chichu′-chĕ—I give it to you, indeed; waku′, I give it to him; chĕ conveys the idea of verily or indeed. Compare Maqu′-we.
Chiñyi—for Kiñhiñ, when, when it is so.
Echani—you think so about it; echa′mi, I think; echa′ni hwo, who do you think?
Eya!—an unmeaning exclamation used in the songs.
Eya—he says; epa, I say. Eya′ya, he reiterates, he says again; e′yahe, eya′pi, they say.
E′yahe—another form of eya, he says, q. v.
Eya′pi—they say. Compare Eya.
Eya′ya—he reiterates, he says again. The final ya implies repetition. Compare Eya.
E′yaye′ye!—an unmeaning exclamation used in the songs.
E′yayo′!—an unmeaning exclamation used in the songs to fill in the measure.
E′yeye′yeye!—an unmeaning exclamation used in the songs.
Găle′shka—spotted.
Ha′eye′ya!—an unmeaning exclamation used in the songs.
Hañpa—moccasin.
Ha′yeye′!—an unmeaning exclamation used in the songs.
He—(1) an exclamation, look! look here! (2) an interrogative particle, after the sentence; (3) the demonstrative “that.”
Hĕku′wo—come home now, return home at once; wa-u, I come; he, a prefix implying now, or directly.
He′na—those, plural of he, that.
He′uwĕ—that is he coming; from he, that; u, coming; and wĕ, the feminine particle.
Heyahe (-ye)—he says that, he says this; ye is usually the female suffix. Compare He′ye.
He′ye—he says.
He′yeye′!—an unmeaning exclamation used in the songs.
Hiyumichi′chiya′na—hand me my own; na, the female imperative particle.
Hoshi′hi (-ye)—he has arrived with a message; he has brought a message; from hoshi′, to tell news, to carry a message.
Hûñku—his mother; inû′ñ, mother.
Hwo—an interrogative sign, used by a man; a woman says wi.
Ina′—mother; my mother.
Ini′chaghapi-kte—you (plural) will grow or live. Compare Inichaghe-kte.
Inichaghe-kte—you (singular) will grow, i. e., you will live; icha′ghehe, it is growing.
Iñyañkiñ-kte—it shall run; from iñyañka, to run.
Ita′zipa—a bow (to shoot with).
Ka′gha-yo—make them; waka′ghe, I make it; yo, an imperative particle.
Kañghi′—a crow.
Kaye—another form of kaya, to take to one.
Keya′pi—they say that, they say it; epa, to say.
Kii′ñyañka—racing; from iñyañka, to run; the prefix ki implies a contest or emulation.
Kiñ—the.
Kiñhañ—explained as another form of kiñ; the ordinary meaning is when or if.
Ko′la—friend.
Koñ—that (demonstrative); it sometimes conveys the idea of “aforesaid.”
Ko′yañ—in the meantime.
Ku′pi-ye—you will return.
Lechel—thus, in this way; from le, this.
Lechi′ya—over here in this place; from le, this.
Lena—these things; from le, this.
Lo—an emphatic or euphonic particle used at the end of a phrase or sentence; it may be described as an emphatic or euphonic period. Lo is used by men, ye by women.
Lu′zahañ—swift.
Maka′—earth, the earth.
Mako′che—a country.
Mani′ye—he walks (habitual); mawani, I walk; the suffix ye usually denotes a female speaker.
Maq′pe-Luta—Red Cloud, the noted chief of the Ogalala Teton Sioux at Pine Ridge; from maqpi′ya, a cloud, and luta, red.
Maqu′-we—he gave to me, indeed; from waku′, I give it; we is an emphatic particle. Compare Chichu′-chĕ.
Ma′yuza (-ye)—grasp it with me, let me grasp it.
Michĭ′nkshi (-yi)—my son, my offspring; chĭnksh, son.
Mi′chu (-ye)—give it back to me.
Mila—knife.
Misu′ñkala—my little brother. Mi, my; la, the diminutive.
Mita′wă or Mita′waye—it is mine, from mi, I, my, and tawă, it belongs.
Mi′ye—I, myself, me.
Miyo′qañ—my power, my work. Compare Miyo′qañ-kte.
Miyo′qañ-kte—it will be my work, my power, the way I shall do; from mi, my; o′qañ, action, work, strength, and kte, the future suffix.
Nañpe—hand; mi-na′ñpe, my hand.
Nihi′youwĕ—he is coming for you; from the root u, to come; wĕ is the feminine particle, which shows that a woman is speaking.
Nihu′ñ—your (singular) mother.
Niniye′-kta—it will cause you to live; miye′, to come to live; ni, in composition, you, your; kta, the future suffix.
Nita′kuye—your kindred; mita′kuye, my relative.
Nitu′ñkañshi′la—your grandfather; mitu′ñkañshi′la, my grandfather. The final la is a euphonic diminutive.
Niya′te—for Ni-a′te, your father.
O′găle—shirt, coat.
Oho′măni—around, round about.
Oka′tañna—drive it in, drive them in (as nails or tipi pegs); na is the female imperative particle.
Oki′le—looking for its own; owa′le, I look for it; owa′kile, I look for my own.
Oma′ni (-ye)—walking around, going about.
Oñchi—grandmother.
O′wañcha′ya—all over, everywhere.
Oya′te—tribe, nation.
Peta—fire.
Pte—buffalo (generic), buffalo cow.
Puze or Puza—dry.
Shaie′la or Shaie′na—“red,” i. e., “alien;” the Sioux name for the Cheyenne. The root of the word is sha, red, with la or na, the diminutive, frequently used merely for euphony.
Sitomăni-yañ—everybody, all over, everywhere.
Tahe′na—on this side, this way, in this direction.
Ta′ku—something, whatever.
Tatañka—a buffalo bull; pte, a buffalo cow, or a buffalo (generic).
Tewa′qi′la or Tewa′qila-la—I love him; the final la is a diminutive or endearing particle, sometimes added to verbs as well as to nouns.
Tipi—a tent, a house; from, ti, to dwell or abide.
Toke′cha—soon, before long.
Tuwe′-cha—who indeed? who can it be? tu′we, who?
U—coming; wa-u, I come.
Uki′ye—they are coming; wa′-u, I come.
Uñchi′—grandmother, my grandmother.
Upo—you come (plural imperative); from wa′-u, I come.
U-we—coming, as he comes; see u; we is another form of ye, an emphatic or euphonic particle.
Wa′chipi—a dance.
Wa′kañ—sacred, mysterious, sacred thing.
Waka′gha-chĕ—it is I who made it, I made it indeed. The particle chĕ conveys the idea of indeed, verily.
Waka′ghe—I make it.
Wakaghi′ñyiñ-kte—I shall make it; waka′ghe, I make it.
Waka′ñyañ—sacredly, mysteriously; from wa′kañ, sacred, mysterious.
Wañ—a.
Wañ!—look! see! why!
Wana—now.
Wana′ghi—ghost, spirit of the dead.
Wana′ghi wa′chipi—Ghost dance, from wana′ghi, ghost, or spirit of the dead, and wa′chipi, a dance.
Wanasa′pi—see Wanasa′pi-kta.
Wanasa′pi-kta—they will chase buffalo, they are about to chase buffalo; from wana′sa, to hunt game by surrounding and shooting it. Kta or kte is the future sign.
Wañbale′nichala—a little orphan; from wa′ñbăle′nicha, an orphan.
Wa′ñbăli—eagle, the war eagle.
Wañhi′nkpe—arrow, arrows.
Wañ-la′ki—you see it; wañbăla′ki, I see it.
Wañma′yañka-yo—look at me! wañbăla′ka, I see it; yo, the imperative suffix.
Wa′oñ we—I am in that condition, I am it; we is the feminine suffix.
Wañwayag—to see it. Compare Wañma′yañka-yo.
Wañwe′gala′kiñ-kte—I shall see my own. Compare Wañma′yañka-yo.
Wañyañ—for wañ, a (the article).
Wañyegalake-kta—you (plural) shall see your own; from wañbăla′ki, I see it. Kte or kta is the future suffix.
Washte′—good.
Wa′sna—pemmican. See [Sioux song 7].
Wati′ñ-kte—I shall eat; wawa′te, I eat.
Wawa′kabla-kte—I shall spread out the meat to dry; ka′bla, to spread out meat for drying.
Wa′yana—now; another form of wana.
We—an emphatic suffix particle equivalent to verily or indeed.
Wecha′ghe—I made them for him.
Wichĕ′shka—a tipi; the word literally means only the opening at the top of the tipi.
Wihu′ta—the bottom of a tipi.
Wowa′hiñ-kte—I shall cook; wowa′hañ, I cook (generic).
Yanipi-kta—you (plural) will live; from ni′wa-uñ, I am alive.
Yañyañ—an unmeaning word used in the songs to fill up the measure.
Ye—an emphatic, imperative, or precatory particle or suffix, usually spoken by a woman. In the songs it seems frequently to be used merely for euphony.
Ye′ye!—an unmeaning exclamation used in the songs.
Yoyoyo—ibid.