A Dictionary of The Biloxi and Ofo Languages 1912

SMITHSONIAN INSTITUTION
BUREAU OF AMERICAN ETHNOLOGY

BULLETIN 47
A DICTIONARY
OF THE
BILOXI AND OFO LANGUAGES

ACCOMPANIED WITH THIRTY-ONE BILOXI TEXTS
AND NUMEROUS BILOXI PHRASES
BY
JAMES O W EN DORSEY
AND
JOHN R. SWANTON
WASHINGTON
GOVERNMENT PRINTING OFFIOE
1912
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LETTER OF TRANSMITTAL
SMITHSONIAN INSTITUTION,
BUREAU OF AMERICAN ETHNOLOGY,
Washington, D. C., April 21, 1909.
SIR: I respectfully submit herewith for your consideration the man-
uscript of " A Dictionary of the Biloxi and Ofo Languages, Accom-
panied with Thirty-one Biloxi Texts and Numerous Biloxi Phrases,"
the work of the late James Owen Dorsey and of Dr. John R. Swanton.
It is recommended that this material be published as Bulletin 47 of
this Bureau.
Yours, very respectfully,
W. H. HOLMES, Chief.
Dr. CHARLES D. WALCOTr,
Secretary of the Smithsonian Institution.
III
.
CONTENTS
Page
Introduction, by John R. Swanton 1
Historical sketches of the Biloxi and Ofo, by John R. Swanton 5
Texts :
1. Teëtkana' yetepi', or The Rabbit and the Frenchman 13
2. The Rabbit and the Bear - 15
3. How the Rabbit caught the Sun in a trap: an Omaha myth translated
into Biloxi 19
4. A letter 21
5. A letter 22
6. The Brant and the Otter 23
7. The Opossum and the Raccoon 26
8. The Wildcat and the Turkeys 27
9. How Kuti Maflkdee made People 31
10. Why the Buzzard is bald 33
11. How the Dog delivered men 36
12. The Ant, the Katydid, and the Locust 38
13. The Crow and the Hawk 38
14. The Crow and the Wood -rat 39
15. Ama KTdunahi, or the World turned ove^ 42
16. The Rabbit and the Old Woman 44
17. The Ancient of Tiny Frogs (Peskana) and his Grandmother 46
18. The Water People 49
19. The Buffalo: a fragment of a myth 52
20. The Duck and her Brothers 54
21. The Wolf and the Opossum 61
22. The Wolf that became a Man 65
23. The Red -winged Blackbird 67
24. A ghost story 69
25. A Fox story 71
26. The Humming -bird 72
27. The Indian find the Deer people 81
28. Tuhe, the Thunder Being 85
29. The Otter and the Sun 107
30. The Moon 111
31. The Goldfinch and the Redbird 112
Biloxi Phrases:
Recorded in 1892 117
Recorded in 1893 138
Biloxi -English dictionary, arranged under stems 169
Index to the Biloxi dictionary 297
Ofo-English dictionary 319
Index to the Ofo dictionary 382
v
.
A DICTIONARY OF THE BILOXI AND OFO LANGUAGES
(ACCOMPANIED WITH THIRTY-ONE BILOXI TEXTS AND NUMEROUS BILOXI PHRASES)
By JAMES OWEN DORSEY AND JOHN R. SWANTON
INTRODUCTION
The Biloxi material contained in this bulletin, along with a vast
amount of similar character, was left in an unfinished condition by the
untimely death of the Rev. James Owen Dorsey, by whom the most
of it was collected. The care and thoroughness of Mr. Dorsey's work
have rendered that of his scientific editor comparatively trifling. He
had already incorporated into his Biloxi dictionary all of the separate
words and phrases, and had added all of the words in the first twenty or
thirty pages of text. The texts were already provided with interlinear
and connected translations and notes. Had Mr. Dorsey's plan for
publication been carried out it would have been necessary merely to
finish extracting words from the texts and to add a few corrections to
the notes accompanying them. The present method of arranging dic-
tionaries of Indian tribes; however, has rendered it necessary to bring
together Mr. Dorsey's cards under various stems, and to convert the
English -Biloxi part into a directory for finding the stem under which
any given word is listed. This rearrangement and the historical
account of the Biloxi are nearly everything in this material to which
the scientific editor can lay claim.
The following list of Biloxi phonetics is substantially the same as
that given by Mr. Dorsey himself in his vice-presidential address on
Biloxi before Section II of the American Association for the Advance-
ment of Science, at Madison, Wisconsin, August, 1893. Since that
time, however, the usage of students of Indian languages regarding
the application of certain. signs has changed, and in addition it has
seemed advisable to make changes in some of the other signs.
a as in father.
a as in fund (Dorsey's á').
â asawinlaw.
2 BUREAU OF AMERICAN ETHNOLOGY Wm.. 47
A, as a in cat (Dorsey's ä).

b occurs only once, in a proper name.
c as shin she.
d rarely used (see t and ().
de as d followed by a barely audible dh sound approximating the
Sanskrit ddh.
dj as j in judge.
e as in they; é, the same lengthened.
A as in get.
ê like the French ê or è.
f rarely used, and then owing probably to faulty hearing.
g as in go, seldom heard.
h as in he.
i as in machine; i, the same lengthened.
1 as in it.
j as in French, or as English z in azure.
k as in kick.
x = kh, or ch as in German ach (Dorsey's g,.
x a sound heard at the end of certain syllables; barely audible and
nearer h than x (kh)a-Dorsey's 91.
$ a medial sound, between g and k (Dorsey's q)..
1 occurs only in two modern names.
m as in me.
n as in no.
ñ before a k -mute, ng as in sing, singer, but not as ng in finger.
n a vanishing n, barely audible, as in the French bon, vin, etc.,
occurring after certain vowels.
as in no; ó, the same lengthened.
o
p as in pen.
p a medial sound, between b andp (Dorsey 's d).
occurs in one proper name.
s as in so.
t as in to.
1 a medial t, between d and t (Dorsey's $).
tc as tch in catch.
tç a t followed by a slightly audible th (as in thin, the surd of (1¢).
u as in rule; u, the same lengthened.
ü as oo in foot (Dorsey's ).
ü as u in but (Dorsey's
IA a sound between o in no and u in rule.
ü like German ü and French u.
w as in we.
y as in you.
a.Nevertheless, probably the palatal spirant and no to be classed with a-J. R. S.
DOBBEY-BWANTON] THE BILO%I AND OFO LANGUAGES 3
The characters ñ and n really indicate a difference in the quality of

the preceding vowel. They differ between themselves only by reason
of differences in sounds following.
In the vice-presidential address before cited may be found also a
short sketch of the grammar of this language, probably the only one
in existence. In the material left by Mr. Dorsey was a number of
cards containing short grammatic notes, but none of these were in
condition suitable for publication except two, on which were set forth
the Biloxi imperatives in tabulated form, as follows:
Sit! Stand 1 Walk ! Run! Recline 1
To a child xaha' sfe'hi'' ni ta, hie' Oho'

Male to male xihe'-kafiizco' sin's-kafiko' ni'-takta' taahi..'-takta' toho'-takta'
Male to female xihe-tki sie-tki ni'-tki tan'hi.-tki' foho'-tkf
Female to male aaha-te si-dakte' ni -tate' taahi.'-tote' toho-te'
Female to female zihe-tkf sie-tki ni-tki' ta'hi'-tki' toho-tki'
Make it! Carry it ! Make it 1 Carry it 1
Singular. Plural.
To a. child cent' ki To children oetu' kite'
Male to male o. -tata' ki-kafiko' Male to males o-tkaf[ko' ki'-t@kaako'
Male to female o.-tki' ki-tkf' Male to females o.-ttltki' ki'-ttttlki'
Female to male oe-tate' ki-tate' Female to males on-tgtate' ki'ttttíte'
Female to female o.-tki' ki-tki' Female to females o.-tatki' ki'-tßtilki'
Following is a list of the abbreviations made use of in this bulletin:

m., man, male; w., woman; masc., masculine; fern., feminine;
sp., speaking; s. or sing., singular; du., dual; p. or pl., plural; coll.,
collective; cl., classifier; voc., vocative; st., sitting; std., standing;
red., reclining; cv., curvilinear; mv., moving; an., animate; intj.,
interjection; cf., compare; D., Dakota dialect; fL'., Omaha and Ponca
dialect (Dorsey's fL'egiha); K, Kansà dialect; Os., Osage dialect;
Kw., Quapaw dialect; Tc., Tciwere dialect (i. e., Iowa, Oto, and
Missouri); H., Hidatsa dialect; G. indicates that the form to which
it is appended was obtained through Dr. A. S. Gatschet; Bk. is placed
after a word or sentence obtained from Banks or Bankston Johnson,
one of Dorsey's Biloxi informants; Al. indicates a word or sentence
from Betsey Joe, another of Dorsey's informants; M. is placed after
words or expressions obtained from Maria, daughter of the preceding;
J. O. D., James Owen Dorsey; J. R. S., John R. Swanton; -+ after a
vowel indicates that it is lengthened, but between words in paren-
theses it shows that a word immediately preceding is compounded of
them. ± is placed before syllables sometimes added to and some-
times omitted from a word immediately preceding. A grave accent
4 BUREAU OF AMERICAN ETHNOLOGY [BOLL. 47
is sometimes employed by Dorsey instead of the acute accent, and in

almost all cases it is over an oral particle and indicates a falling tone.
In the Biloxi -English section it has been impossible to reduce all
forms under stems which are constant and always consistent, and in
some cases it has been found necessary to enter words or portions of
words as principal headings, though they are evidently compounds.
The classification must be understood as representing an analysis
carried a considerable _distance toward completion but not actually
completed. The final analysis can take place only when all of the
Siouan dialects have been recorded, analyzed, and mutually com-
pared, a work still far in the future. Where stems have several
different classes of derivatives an attempt has been made to separate
these by dashes, but, as in the analysis, consistency throughout has not
been possible. Figures refer to the number of the myth and the line in
the text. Biloxi words in parentheses without an English translation
or explanation are inflections of the verb or noun next preceding, and
are given in the following order: Second person singular, first person
singular, third person plural, second person plural, first person plural.
Dorsey has inverted the usual English order for the reason that in
móst Siouan dialects the form for the third person singular is identical
with the stem and therefore makes a better starting point than the
first person. An English explanation in quotation marks is to be
understood as a literal translation of the preceding Indian word, and
where two or more forms of the same Indian word are given in suc-
cession, some accompanied and some unaccompanied by figures, the
figures are to be understood as applying only to the form immediately
preceding.
The material on Ofo was collected by the writer in November and
December, 1908, from the last survivor of that tribe. In general the
phonetics appear to be like those in Biloxi, but it has been impossible
to make the same fine discriminations. On the other hand, the fol-
lowing additional signs are used: ô like o in stop; ä like ai in hair;
' denotes a pause. Probably the consonants followed by h, which is
here very distinct, correspond to the aspirated consonants of other
Siouan dialects.
JOHN R. SWANTON.
HISTORICAL SKETCHES OF THE BILOXI AND OFO
By JOHN R. SWANTON
THE BILOXI
The name of this tribe, as first suggested by Mr. Mooney, is evi-
dently a corruption of that by which they call themselves, "Ta'nëks
an'ya," or "Ta'nèks ánya'di," and Dorsey states that this "agrees with
the laws of Siouan consonant changes (t to p, and n to d and l)," a
though its present form is due rather to a metamorphosis undergone
in being taken over into the Mobilian trade language. This is -indi-
cated perhaps by Iberville in speaking of "the Annocchy, whom the
Bayogoula called `Bilocchy."' a The, t was probably pronounced
very lightly. Regarding the signification of Ta'neks an'ya Dorsey
says, "Tanëks is apparently related to Mini, `to be in advance of
another,' and ta"niki, ` first.' The second word, a iya'di, means 'peo-
ple.' The whole name, therefore, may be translated, First People.
This reminds us of the name by which the Winnebago Indians call
themselves, Hotcafigara,' First Speech, in which tcañga is a variant
of a word signifying first."
The size of this tribe and the place occupied by it in the history of
the Gulf region were very insignificant, yet from many points of view
its career verges on the romantic. There is no mention of Biloxi
or Annocchy in any of the De Soto narratives, and indeed the region
where they were found in later days was some distance from the route
which De Soto followed. On the other hand, the first Indians met
by Iberville in 1699, when he came to establish a permanent Loui-
siana settlement, were members of this tribe,d and thus it came about
that the only known relatives of our familiar Dakota, Crows, and
Osage on the entire Gulf coast gave their name to the first capitals of
Louisiana, old and new Biloxi. The Biloxi village was not, however,
on Biloxi bay, as has been erroneously stated, but on Pascagoula river
several miles to the eastward in the neighborhood of two other tribes
called Pascagoula and Moctobi. The first visit to this tribe was made
by Bienville in June, 1699, after Iberville's return to Europe. Sau-
volle observes that the three tribes above mentioned lived together on
a Proceedings of the American Association for the Advancement of Science, xxx, 268, 1898.
b Margry, Découvertes, Iv, 172. It is significant that Iberville, who met Biloxi Indians before
encountering any others, is the only one who gives the form Annocchy. In addition to the page
above cited, this form occurs on pages 154, 155, 157, and 163 of the same volume. In English it would
be Anokehy.
e Proceedings of the American Aasoctation for the Advancement of Science, xxx, 267-268, 1893. The inter-
pretation of Hotcafigara, however, is probably erroneous.
d Margry, c p. cit., rv, 152-154.
6 '
Pascagoula river, 16 leagues from the sea, in a village consisting of

fewer than 20 cabins.° La Harpe reduces the distance to 8 leagues, and
places the number of their warriors at 130,b but it appears from Iber-,
vine's journal, written during his own visit, April, 1700, that Sau -
voile's account is the more reliable. During the latter expedition
Iberville found the ruins of the former Biloxi village 6} leagues from
the mouth of the river, and says of it:
This village is abandoned, the nation having been destroyed two years ago by
sickness. Two leagues below this village one begins to find many deserted spots
quite near each other on both banks of the river. The savages report that this
nation was formerly quite numerous. It did not appear to me that there had been
in this village more than from thirty to forty cabins, built long, and the roofs, as we
make ours, covered with the bark of trees. They were all of one story of about eight
feet in height, made of mud. Only three remain; the others are burned. The vil-
lage was surrounded by palings eight feet in height, of about eighteen inches in
diameter. There still remain three square watch -towers (guéritea) measuring ten
feet on each face; they are raised to a height of eight feet on poets; the sides made
of mud mixed with grass, of a thickness of eight inches, well covered. There were
many loopholes through which to shoot their arrows. It appeared to me that there
had been a watch -tower at each angle, and one midway of the curtains (au milieu
des courtines) ; it was sufficiently strong to defend them against enemies that have
only arrows.c
Eleven and a half leagues beyond, i. e., 18 leagues from the mouth
of the river, he came to the Pascagoula village where the Biloxi and
Moctobi may then have been settled, as 'stated by Sauvolle and La
Harpe, though Iberville does not mention them. He agrees with
Sauvolle, however, when he says that there were only about twenty
families in that place.
Iberville's. failure to mention the Biloxi and Moctobi, added to the
fact that both Biloxi and Pascagoula kept their autonomy for more
than a'hundred years after this time in the face of adverse circum-
stances, leads to a suspicion that the Biloxi were then living some-
where else. In 1702-3, according to Pénicaut, St. Denis, then in
command of the first French fort on the Mississippi, induced the
Biloxi to abandon their former home and settle on a small bayou back
of the present New Orleans called in Choctaw Choupicacha, or Soup-
nacha.d Pénicaut is apt to be very much mixed in his chronology, but
otherwise his statements are generally reliable, and in this particular he
is indirectly confirmed by La Harpe, who says that 15 Biloxi warriors
accompanied St. Denis in his expedition against the Chitimacha, March,
1707.e In 1708 Pénicaut notes the Biloxi still in their new position,/
but in 1722 we are informed that they settled on Pearl river on the
a French, Hist. Coll. of La., . 227, 1851.
b La Harpe, Jour. Hist. de l'Établissement des Ffanpals & la Louisiane, 1881, p. 16.
aMargry, op. cit., iv, 425-426.
a Ibid., v, 442.
eLa Harpe, Jour. Hist., p. 102, 1881.
1 Margry, op. oit., v, 476.
DOHSIDY-SWANTON] THE BILOXI AND OFO LANGUAGES 7
site formerly occupied by the Acolapissa Indians. Whether they had

been on the southern shore of Lake Pontchartrain up to this time
can not be determined. It is probable that between 1722 and 1730
they drifted back toward Pascagoula river, for Dumónt, whose infor-
mation applies to the latter date, speaks of them as if they were then
near neighbors of the Pascagoula tribe. The method employed by
these two peoples in disposing of the bodies of their chiefs is thus
described by him:"
The Paskagoulas and the Billoxis never inter their chief when he is dead, but they
have his body dried in the fire and smoke so that they make of it a veritable
skeleton. After having reduced it to this condition they carry it to the temple (for
they have one as well as the Natchez) and put it in the place occupied by its prede-
cessor, which they take from the place which it occupied to place it with the bodies of
their other chiefs in the interior of the temple, where they are all ranged in succes-
sion on their feet like statues. With regard to the one last dead, it is exposed at the
entrance of the temple on a kind of altar or table made of canes and covered with a
very fine mat worked very neatly in red and yellow squares (quarreaux) with the
skin of these same canes. The body of the chief is exposed in the middle of this
table upright on its feet, supported behind by a long pole 'painted red, the end of
which passes above his head and to which he is fastened at the middle of the body by
a creeper. In one hand he holds a war club or a little ax, in the other a pipe, and
above his head is fastened, at the end of the pole which supports him, the most
famous of all the calumets which have been presented to him during his life. It
may be added that this table is scarcely elevated from the earth half a foot, but it is
at least six feet wide and ten long.
It is to this table that they come every day to serve food to the dead chief, plac-
ing before him dishes of hominy, parched or smoke -dried grain, etc. It is there
also that at the beginning of all the harvests his subjetts offer him the first of all the
fruits which they can gather. All of this kind that is presented to him remains on
this table, and as the door of the temple is always open, as there is no one appointed
to watch it, as consequently whoever wants to enters, and as besides it is a full quar-
ter of a league distant from the village, it happens that there are commonly stran-
gers-hunters or savages-who profit by these dishes and these fruits, or that they
are consumed by animals.. But- that is all the same to these savages, and the less
remains of it when they return next day the more they rejoice, saying that their
chief has eaten well, and that in consequence he is satisfied with them, although he
has abandoned them. In order to open their eyes to the extravagance of this prac-
tice it is useless to show them what they can not fail to see themselves, that it is not
the dead man who eats it. They reply that if it is not he it is at least he who offers
'to whomsoever he pleases what has been placed on the table, that after all that was
the practice of their fatter, of their mother, of their relations, that they do not have
more wisdom than they had, and that they do not know any better way than to fol-
low their example.
It is also before this table that during some months the widow of the chief, his
children, his nearest relations, come from time to time to pay him a visit and to
make him a speech as if he were in a condition to hear. Some ask him thy he has
allowed himself to die before them. Others tell him that if he is dead it is not their
fault, that he has killed himself by such a debauchery or by such a strain. Finally
if there had been some fault in his government they take that time to reproach him
with it. However, they always end their speech by telling him not to be angry
with them, to eat well, and that they will always take good care of him.
a Mémoires Historiques sur la Louisiane, r, pp. 240-248.
8 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47
The Biloxi appear to have had an unusual facility for escaping obser-
vation, for, although they must have been a fair-sized tribe in his day,
Du Pratz omits them entirely from his systematic review of Louisiana
tribes. The only mention he makes of them is incidentally in connec-
tion with the post of Biloxi, when he remarks that there "was for-
merly a little nation of this name." a From this time on, the tribe
appears to have lived near the Pascagoula and on good terms with the
French at Mobile. Their history is a blank, however, until the end of
French dominion and the beginning of English government in 1763.
This change was not at all to the liking of most of the Mobile tribes, and
the following year a number of them obtained permission to settle
across the Mississippi in Spanish territory. The Biloxi probably went
in this migration, but the first we hear of them is in 1784, when
Hutchins states that they were west of the Mississippi near the mouth
of Red River.b Their settlement, however, can hardly have remained
long in the low country close to the Red Riv'er mouth, so that Sibley is
probably not far frojn the truth in saying that they first settled "at
Avoyall."c According to another authority there were two Biloxi vil-
lages in the present parish of Avoyelles, one just back of Marksville
and the other at the mouth of Avoyelles bayou. The former was prob-
ably the more important, and is said to have been on a half -section of
land adjoining that owned by the Tunica. It was granted by the Spanish
Government to an Indian whose name is always given as Bosra, and the
title was afterward confirmed by the United States.d Soon afterward,
however, the Indians eitler sold or abandoned this land and moved
higher up Red River to Bayou Rapides, and thence to the mouth of
the Rigolet de Bon Dieu.e In 1794-1796 they moved once more and
established themselves on the south side of Bayou Boeuf below a band
of Choctaw who had come to Louisiana at about the same period.
Two years later the Pascagoula followed and settled between the
Biloxi and Choctaw./ Early in the nineteenth century the Biloxi and
Pascagoula sold their lands to Messrs. Miller and Fulton, the sale
being confirmed by the United States Government May 5, 1805,9 but
a part of the Biloxi continued to live in the immediate neighborhood,
where they gradually died out or became merged with the Choctaw
and other Indian tribes. A still larger part, if we may trust the
figures given by Morse, migrated to Texas, and in 1817 were on what
is now called Biloxi bayou, Angelina county." The ultimate fate of
a Du Pratz, Jlistoire $e la Louisiane, I, p. 42.
b" About 10 miles above the Tonicas village, on the same side of the river, is a village of Pascagoula
Indians of 20 warriors; and a little lower down, on the opposite side, there is a village of Biloxi
Indians containing 30 warriors.-Hutchins, Bist. Narr. La., p. 45.
s Ann. of Cong., Ninth Congress, 2d seas., p.1085.
d Amer. State Papers, Pub. Lands, ni, p. 248.
e Sibley in Ann. of Ninth Cong., 2d sees., p. 1085.
f Amer. State Papers, Pub. Lands, n, pp. 792-796.
DIbid., p.791.
h Morse, Report on Indian Affairs, 1822, p. 878.
Doasn7-awexxoN7 THE BILOXI AND OFO LANGUAGES 9
these is uncertain, though the writer when in Texas in 1908 met two
Indians near Hortense, Polk county, whose father was a Biloxi.
Dorsey was informed that at the close of the Civil War a party of one
or two hundred Pascagoula Indians and mixed -blood Biloxi removed
from central Louisiana into Texas, "to a place which my informant
called Com'-mish-y.'"o Dorsey conjectures that Com'-mish-y is Com-
merce, Hunt county, Texas, but, as Mooney states, it is evidently
Kiamichi or Kiamishi river in the Choctaw nation, Oklahoma.b No
doubt there was some truth in this statement, but the number must
have been exaggerated very greatly, since Morse in 1817 makes only
100 Biloxi and Pascagoula together on lower Red river." In 1829
Biloxi, Pascagoula, and Caddo are said to have been living near each
other on Red river near the eastern border of Texas.' These may
have belonged to the Angelina County band already referred to, but it
is still more likely that they were connected with the 60 Pascagoula
given by Morse as living 320 leagues above the mouth of Red river.c
In Bulletin 43 of the Bureau of American Ethnology the writer has
given the following estimate of Biloxi population at various periods:
420 in 1698, 175 in 1720, 105 in 1805, 65 in 1829, 6 to 8 in 1908. A
Biloxi woman named Selarney Fixico is living with the Creeks in
Oklahoma, and a few other Biloxi are said to be near Atoka and at the
mouth of the Kiamichi river, besides which there are a few in Rapides
parish, Louisiana.
The last chapter in the history of the Biloxi tribe was its rediscovery
by Dr. A. S. Gatschet in the fall of 1886 and his somewhat startling
determination of its Siouan relationship. Doctor Gatschet was at
that time in Louisiana engaged in visiting the smaller tribes of that
State and collecting linguistic data for the Bureau of American Eth-
nology. After considerable search he located a small band of Biloxi
on Indian creek, 5 or 6 miles west of Lecompte, Rapides parish, with
the important result already mentioned. His conclusion was con-
firmed by Mr. Dorsey, and between January 14 and February 21,
1892, Dorsey visited the tribe himself, reviewed and corrected all of
the material that Doctor Gatschet had gathered, and added a great
amount to it, besides recording several texts in the original. A large
part of the year 1892-93 was spent by him in arranging and copying
his material, and in pursuance of that work he again visited the Biloxi
in February, 1893, when he added considerably to it. In the spring of
1893 he laid this investigation aside and never resumed it, but made
the material he had collected the basis of his vice-presidential address
before Section H of the American Association for the Advancement
of Science at the Madison, Wisconsin, meeting, August, 1893. His
a Proceedings of the American Association for the Advancement of Science, xxx, 268, 1893.
b Siouan Tribes of the East, Bull. 22, B. A. E., p. 16.
o Morse, Report on Indian Affairs, 1822, p. 373.
a Porter in Schoolcraft, Ind. Tribes, rrr, p. 596.
10 BUREAU OF AMERICAN ETHNOLOGY [Bum. 47
death, which occurred February 4, 1895, was one of the severest

blows that the study of American Indian languages has had to endure.
All that is known about the ethnology of the Biloxi tribe, besides
what is given in the preceding pages and what may be inferred from
that of other tribes in the same general region, is contained in Mr.
Dorsey's vice-presidential address above referred to and in the texts
which follow.
The Siouan tribes most closely related to the Biloxi linguistically
appear to have been the recently discovered Of o of the lower Yazoo,
the now extinct Tutelo of Virginia, and probably the other Siouan
tribes of the East as well. Among the western Sioux they found
their nearest relatives, curiously enough, among the northern repre-
sentatives of the stock, the Dakota, Hidatsa, Mandan, Crows, and
Winnebago. A closer study will probably establish their position in
the group with much more exactness.
THE OFO
The Ofo tribe usually appears in history under the name Offagoula,
or Ofogoula, which is evidently composed of their proper designation
and the Mobilian ending meaning "people." Du Pratz naturally
but erroneously assumea that the first part is derived from Mobilian
or Choctaw ofe, "dog." By the Tunica, and apparently by the Yazoo
and Koroa as well, they were known as Ushpie (Ucpi), and this word
has been employed by some French travelers not thoroughly familiar
with the Yazoo tribes as if it referred to an independent people.
The first reference to the Ofo, so far as the writer is aware, is in
Iberville's journal of his first expedition to the mouth of the Mis-
sissippi in 1699. He did not ascend the river as far as the Yazoo,
it is true, but he was informed by a Taënsa Indian that upon it were
"seven villages, which are the Tonicas, Ouispe, Opocoulas, Taposa,
Chaquesauma, Outapa, Thysia." a Here the two names of the Ofo
are given as if there were two distinct tribes. Margry, the tran-
scriber of this document, has evidently misread Opocoulas for Ofo-
coulas. Pénicaut, in chronicling Le Sueur's ascent of the Mississippi
the year after, says: "Ascending the river [Yazoo] four leagues one
finds on the right the villages where six nations of savages live called
the Yasoux, the Offogoulas, the Tonicas, the Coroas, the Ouitoupas,
and the Oussipés." b The Jesuit missionary Gravier visited this river
later in the same year in order to see Father Davion, who had estab-
lished himself as missionary among the Tunica and was reported to
be dangerously ill. He says: "There are three different languages in
his mission, the Jakou [Yazoo] of 30 cabins, the Ounspik of 10 or 12
cabins, and the Toumika [Tunica], who are in seven hamlets, and
a Margry, Découvertes, iv, p. 180. b IMd., v, p. 401.
nossaz-awsaxoa1 THE EILOXI ADM olro I+AINTGVABE$ ' 11
who comprise in all 50 or 60 small cabins."° In this narrative
"Ounspik" is evidently a misreading or misprint of Ounspie, which
is a variant of Ouispie. In the Tunica mission of Father avioº,
Gravier did not learn the proper name of the tribe. In the journal
of his descent of the Mississippi in 1721, Charlevoix mentions " a
village of Yasous mixed with Cuross and Ofogoulas, which may have
been at most two hundred men fit to bear arms." b January 26, 1722,
La Harpe entered the Yazoo, and describes the condition of the lower
Yazoo tribes thus: "The river of the Yasons runs from its mouth
north-northeast to Fort St. Peter, then north a quarter northwest
half a league, and turning back by the north until it is east a quarter
northeast another half league as far as the low stone bluffs on which
are situated settlements of the Yasons, Courois, Offogoula, and
Onspée nations; their cabins are dispersed by cantons, the greater
part situated on artificial earthen mounds between the valleys, which
leads one to suppose that anciently these nations were numerous.
Now they are reduced to about two hundred and fifty persons." e
Father Poisson, ascending to his mission among the Quapaw in 1727,
speaks of "three villages [on the lower Yazoo] in which three different
languages are spoken," a but professes no further knowledge regarding
them. In his general survey of Louisiana tribes, founded on infor-
mation received between the years 1718 and 1734, Du Prat* assigns
this tribe "about 60 cabins" as against 100 for the Yazoo and 40 for the
Koroa,e which would appear to be a very considerable overestimate.
In 1729 the Yazoo and Kowa joined in the Natchez uprising,
slew their missionary, and destroyed the French post that had been
established among them. "The Offogoulas," says Charlevoix,
"were then on a hunt; on their return they were strongly urged to
enter the plot; but they steadily refused, and withdrew to the Tonics,
whom they knew to be of all the Indians the most inviolably attached
to the French." f The earlier association which we know to have
subsisted between these two tribes may also be assigned as a probable
cause of their association with them, at that period. During the
subsequent hostilities they continued firm friends and efficient allies
of the French. In 1739 an officer under M. de Noailles, ascending the
Mississippi to take part in Bienville's projected attack on the Chicka-
saw, says: "This last [the Natchez tribe] is the cause of our war
against the latter [the Chickasaw], and induces them to extend their
expeditions to this very fort [Fort Rosalie] against the Ossogoulas,
a small tribe of fourteen or fifteen warriors who have settléd here
*Shea, Early Voyages on the Mississippi, p. 133, 1881.
b French, Historical Collections of Louisiana, pt. 3, pp. 138-180, 1851.
° La Harpe, Jour. fist. de l'Établissement des Francals it la Louisiana, pp. 310-311, 1881.
dJesuft Relations, Thwaites ed., larva, p. 817, 1000.
° Du Prate, Histoire de la Louisiane, n, pp. 236-226, 1783.
18hsa's Charlevoix's History of New France, vi, p. 88, 1871.
88515°-Bull. 47-12-2
within a short time." a In 1758 governor De Kerlérec reports that

"for some years some Indian families of the ofogoula nation, the
remains of a fairly numerous nation which the Chikachas have not
ceased to persecute, have established themselves [at Natchez]; they
are housed under the cannon of the fort, and in war expeditions they
join our troops in order to pursue our enemies." b He gives the
number of their warriors as fifteen. In 1784 Hutchins states that
they had a small village of about a dozen warriors on the western
bank of the Mississippi, eight miles above Point Coupée,c and it is
evident that Baudry de Lozières is only recalling earlier conditions
when at about the same period he puts them back in their old situa-
tion along with the Koroa and Yazoo .d On March 22, 1764, it is
recorded that "The Ossogoulas, Chaktas, Avoyelles, and Tonicas,"
to the number of thirty men, attacked an English convoy of pirogues,
and in two somewhat in 'advance of the rest killed six men and
wounded seven, thereby causing the expedition to be abandoned .e
The reason assigned for this attack was their refusal to give up a
slave who had fled to them.
After 1784 no mention of this tribe appears in histories or books of
travel, and it was naturally supposed that it had long been extinct,
when in November, 1908, the writer had the good fortune to find
an Indian woman belonging to this tribe, of which she is the last
representative, who remembered a surprising number of words of
her language, when it is considered that the rest of her people had
died when she was a girl. She appears to have learned most of these
from her old grandmother, who was also responsible for the positive
statement that the name of their tribe was Ofo. This woman, Rosa
Pierrette, is living with the Tunica remnant near Marksville, La.,
and her husband belongs to the Tunica tribe. Already in May, 1907,
the writer had heard from the Tunica chief of the comparatively
late existence of representatives of the Ofo, but from the fact that
the one word this man could remember contained an initial f, it was
assumed that it belonged to the Muskhogean linguistic family. 3t
was therefore a surprising and most interesting discovery that the
Ofogoula of French writers must be added to the Biloxi as a second
representative of the Siouan family in the region of the lower Mis-
sissippi. In the use of an f it is peculiar, but its affinities appear to
be first with the Biloxi and the eastern Siouan tribes rather than
with the nearer Quapaw and the other Siouan dialects of the West.
a Claiborne, History of Mississippi, I, p. 88.
b Report of the 15th session of the International Congress of Amerioanists, I, p. 74.
e Hutchins, Historical Narrative of Louisiana, p. 45, 1784.
a Baudry de Lozières, Voyage a is Louisiane, p. 251,1802.
e Villiers du Terrage, Les Dernières Années de la Louisiana Frangalse, pp. 182-183.
TEXTS IN THE TANEKS ADE, OR BILOXI, LANGUAGE
1. TOËTKANA' YETCPI', OR THE RABBIT AND THE FRENCHMAN
Tcëtkana' Towedi' tënaxi' ata'mini akitsi' ato' utcutu'. Tcëtkana'

Rabbit Frenchman his friend to work he helped potato they Rabbit
(person) him planted.
a'#o pan'hin du'ti oxpa'. Ekanhan' kiya' ye'ki kïtcutu'. " Tudiyan'
potato vine ate devoured. And then again corn they planted "Root
again.
ka' ndu'ti xya'," he'di Tcë'tkanadi'. Aye'kiyan' tudiyan' ke dutitcu'
(ob.) I eat t," said Rabbit the (sub.). Corn root dug pulled up
sign
tca'yè. Ka'wak ka'ne-ni' etuxa'. "Ani'-ky -o"ni[-k']nkäketu' " 5'di
entirely. What (ob.) he did not they say. "Water dig make ob. let us dig, ? said
find it (L e., a well) sign
5 Towe' ya'ndi. Tchtkana' kâ'ha"ni. Ani'-kyä'-on'ni k&di' xyo.
French- the (sub.). Rabbit did not Well he dig must
man desire it. It alone (?)
" Ani i kiya'ayi nni i dande , " [he'di r
Towedi'].r " Kakoni hiwol
" Water again you drink shall," [said Frenchman (sub.)]. " It makes no
not difference!
Ayu'yan nka'ka"tcki' ke nka'nde xa na'," hë'di Tce'tkanadi'.
Dew I lick off I am used said Rabbit (sub.).
to it
n
S nito n - kb nha ' -a nya -o nni ust. x ki,ne di, a'ni - kßä ho" ye hike n .
ni
Tar person made he stood it up there, well close to.
[-A tar bab
Tcètkana'a xok-yan' yeskesa"' dusi' uxne'di. Ehya"' hi ha' kikinno'.
Rabbit cane tin bucket took was There he then he spoke to
coming. arrived him.
10 Kawake'ni. "Tëna'xe, kode'hi? Yakxi'di?" he'di Tcetkana' Tca'kik
He said " O friend, what is the Are you said Rabbit. Hand
nothing. matter? angry?" (ob.)
on' -ha kte'di. Atspan'hi kte' kan. "Sanhin' kiya' nko" iñkte' xo.
used
- n"
[with] then
Ya n ' xn a 1
Let me got"
he hit
it.
He stuck
to it
eo a e '.
saying that.n
he hit when. "On the other again I do it I hit you will
it
u n nests xo
"I kick you
i
side
"he'di.i
Naxts kan atspa
will he said.
IP
if
n
He kicked when he stuck to it.
it
ni
i.
" San hin kiya' nko in/nests xo,"he'di [Tcë tkanadi ]. Naxtë '
a ni
if ,,kicked it
r
" On the other again I do it I kick you wil said be Rabbit. He

side
kan atspan'hi. Ekanhan' ko po'tcka na'ñki. Ekan' Towe-ya"' a an'
when he stuck to it. And then when in a round he sat. Then Frenchman there
(?) ball
15 hi. Eyan' hi han' dü'kütckë'. Dù'kütck5 han', inpi hen',
arrived. There arrived when he tied him. He tied him when laid him when
(or, and) ( - and) down (and)
kyan'hi-xne'di. Eke' ason polka iasihi xti nla'- i e'di. Ekan'
he was scolding him. Then brier patch he was much afraid of he Then
as he lay said.
"Aso"' ayl"'sihi'xti ko', ason' i"'nonda'hi na," [e'di Towedi'].
"Brier you fear greatly as, brier I throw you ." [said Frenchman (sub.)] .
Tcëtkanadi', "Atci'1" ë'di. "Aeon' kde'hi"ya na'," è'di [Towedi'].
Rabbit, (sub.) " Oh no!" said. " Brier I send you said [Frenchman
again (?) into (sub.)].
" Aso"' nki"sihi'xti," ë'di Tce'tkanadi'. "Ayi"'sihi'xti ko', aso"'
" Brier I fear greatly," said Rabbit (sub.). " You fear it as, brier
greatly
20 kdehi"ya' xo'," e' -ha", Tcëtkana' du'si. "Aso"wa"' iñkenatce',"
I send you (contln- said and, Rabbit he took. " Into the brier I throw you,"
into gent sign),"
'di Towedi'] Dë' taho'. Ha'xahë de'di Tcëtkanadi'. Ehe'da".
[said Frenchman (sub.)]. Went fell. Laughing went Rabbit So far.
(sub.).
13
14 BVREAII OF AMERICAN ETHNOLOGY [BULL. 47
NOTES
This myth, which is evidently of modern origin, was dictated by

Betsy Joe, the only full -blood Biloxi residing in Rapides parish,
Louisiana, to her daughter, Maria Johnson, and Bankston Johnson,
the husband of Maria. The man and his wife dictated it to J. Owen
Dorsey, in the presence of Betsy Joe, so that the old woman might
supply any omissions.
1. Utoutu (from tcu); akltsi, woman's word (used by Betsy Joe),
but if Bankston had been speaking in his own name he would have
used aktdxsi.
2. Duti oxpa, "he ate, he devoured," i. e., he ate the potato vines
till he had devoured all-one of the many examples of the function
performed in the Biloxi language by mere juxtaposition. See 9
(axok-yan yë8kgsan dui ºgnedi), 21 (dg taho).
5. Ani kyd onni këdi ayo. The use of xyo here is peculiar, but
the author suggests "must" as its equivalent. A future idea seems to
be expressed.
7. nkakantcki la. If Ise be part of the word, it is from akantckiké,
in which event, akantckila=akantci; but if it be a distinct word the
meaning is a mystery.
9. Úxnedi given; but it may have been intended for u hinedi.
Ha, meaning not gained, perhaps "when."
11. on -ha. Ha here may not be a distinct word, in which case it
may form a word with the preceding syllable.
12. Yañlcinxnda, see iñki.
16. Ason poska in8ihixti mañki ëdii refers to what the Rabbit said,
but is merely a report of it, not the exact remark. As the myth was
told among the Biloxi, this sentence was probably expressed thus:
EkanÀ8on poska nkin8ihixti,' ëdi Tcëtkanadi, "Then the Rabbit said,
Ì am in great fear of the brier patch."
TRANSLATION a
The Rabbit aided his friend the Frenchman with his work. They
planted (Irish) potatoes. The Rabbit took the potato vines as his share
of the crop and devoured them all. The next time that they farmed
they planted corn, and this time the Rabbit said, "I will eat the roots."
So he pulled up all the corn by the roots, but he found nothing to sat-
isfy bis hunger. Then the Frenchman said, "Let us dig a well." But
the Rabbit did not desire it. He told the Frenchman that he must dig
it alone. To this the Frenchman replied, "You shall not drink the
water from the well." "That does not matter. I am used to licking
off the dew from the ground," answered the Rabbit. The Frenchman
a Published also in Journal of American Folklore, vi, 48-49, 1898.
DORSaY-sWANTON] THE BILOXI AND OFO LANGUAGES 15
made a tar -baby and stood it up close to the well. The Rabbit ap-
proached the well, carrying a long piece of cane and a tin bucket. On
reaching the well he spoke to the tar -baby, but the latter said nothing.
"Friend, what is the matter; are you angry?" said the Rabbit.
Still the tar -baby said nothing. So the Rabbit hit him with one fore-
paw, which stuck there. "Let me go, or I will hit you on the other
side," said the Rabbit. And when he found that the tar -baby paid no
attention to him, he hit him with his other forepaw, which stuck to the
tar -baby. "I will kick you," said the Rabbit. But when he kicked
him, the hind foot stuck. "I will kick you with the other foot," said
the Rabbit. And when he did so, that foot stuck to the tar -baby.
Then the Rabbit resembled a ball, because his feet were sticking to
the tar -baby and he could neither stand nor recline.
Just about this time the Frenchman drew near. He tied the legs of
the Rabbit, laid him down, and scolded him. Then the Rabbit pre-
tended to be in great fear of a brier patch. "As you_ are in such fear
of a brier patch I will throw you into one," said the Frenchman.
"Oh, no," replied the Rabbit. "I will throw you into the brier
patch," repeated the Frenchman. " I am much afraid of it,". answered
the Rabbit. "As you are in such dread of it, I will throw you into
it," replied the Frenchman. So he seized the Rabbit and threw him
into the brier patch. The Rabbit fell into it at some distance from
the Frenchman. But instead of being injured, he sprang up and ran
off laughing at the trick he had played on the Frenchman.
2. THE RABBIT AND THE BEAR
Tcëtkana' Onti' kï'tëna'xtu xa'. Tcëtkana' Onti-k', "Heyan'-hin-ta',"
Rabbit Bear they had been Rabbit Bear "There reach thou"
friends to each other. (ob. case) (m. to m.)
i
lei ye -haN lode i.r
"Aso" to xti nlati
nr i
na "' ë -hanr lode rdi. E i yat'
said when went home. " Brier very I dwell in Said when went home. There
(and) patch large (and)
to
ki'di-han' kiduni' da tcaktca'$e ha'maki. Onti yan' e'yan hi' aso"
got when young gath- he hung up a lot. Bear the there arrived brier
home (and) cane ered moving patch
one(?)
ta" i"da'hi hande'-t xyan Ason' poski'ñli xe na'ñ1;i Tcë'tkanadi'.
large was seeking it (an archaic deand he was sitting Rabbit the (sub.)
lÉehr rout
(See Note.)
5 E'$ihan'towe'di Tcë'tkanadi'. E$ikan' On'ti yandi' inskë'-han
And then made a lapping Rabbit the (sub.) And then Bear the (sub.) was when
or pattering noise (-where- scared (and)
with his feet upon) (See Note.)
yahe'yyan de sin'hinx-tan Tcëtkanadi' "Hi -{-ha,', tënaxi', aya'nde
to a distance went stopped when Rabbit the (sub.) "Oh! or Halloo! O friend, that was
and stood you
lia" ë'ti$inyon'ni wo'? Ndoku` xaha-ta' " hë'di Tcë'tkanadi'.
when did I do that way ? Come from sit down" (m. said that Rabbit the (sub.)
to you that place tome to m.)
Kiduni'-yan ku -1 a" duti' oxpa': Tcëtkana' ko' son'sa duti': Tcëtkana'
Young canes ahviee when he ate swallowed Rabbit one (only) ate: Rabbit
tó
sonsa ak{i'skûsi'ñti na'x-tan, On'ti ya'ndi o'xpa. "Nta'kiyasi

one biting off little pieces, stood when Bear the (sub.) swallowed "I liked t
(only) one at a time (or mine- all.
(Sft Note.) lag) (See Note.)
10 xana' yahe' ko," On'ti-yandi' he'di. He-han'tc kide'di. " Eyan'
always, this (See Note.)," Bear the said that. Said when went home. "There
or (sub.) that (See Note.)
usually
hin -ta'," Tcëtkana' kie-han' kide'di. "Ha'me tan' on'ni ntati na',"
thou," Rabbit said to when went home. "Bent tree large made I dwell
reach him (and) in
(See Note)
ë - han' kidë'-tan Tcë'tkanadi' ti' -wo de'di. Ha'me tan' on
Said when went when Rabbit the (sub.) another departed. Bent tree large made
(and) home house
(®abroad)
inda'hi ande'-txye. Ayyaa" xotka' uxë' na'ñti, xyihë' na'ñti
was hunting it in the (archaic hollow was sitting in, was growling
ending).
[On'ti ya'ndi]. Teë'tkanadi' koxta', yahe'yan kide' xe'hë. On'ti yan,
Bear the (sub.). Rabbit the (sub.) ran from to a distance went sat down. Bear,
danger, home-
ward
15 as
ei + aG, tëna xë-di
r
, aya nde ton' iëtitinyo ni
i n wo ? Ndoku xaha-ta',"
r
"Halloo, O friend,
youyou
that was when did I do that
to
? Come from
that placeme
sit down"
(m. to m. ,
he'di On'ti-ya'ndi. Ka'wa ni'+ti na'x tan ë'titë ya'nde na'. Axo';
said Bear the (sub.). What not having stood when he was still (or Young
that it there now)
(See Note.)
duni' da de'di On'ti ya'ndi. Etanhan' akidi' si'psiwe'di duti' ha'nde.
canes to went Bear the (sub.). And then small black bugs that he went eating.
gather stay in decayed logs, (See Note.)
Bessie bugs"
A'nde a'on dë' han axo'g kiduni' tcl'na yi'ñti da. E'yan kidi'.
A long went when young canes a few small gathered. There returned
(ones) home.
[When he had been gonee a long (See
time] (See Note)
Tcëtkana' kitcu'di, mi'xyi de'di (On'ti ya'ndi). "Û," kiyë' han
Rabbit put them down to go went Bear the (sub.) "Oh!" said when
for him around in that (and)
a circle.
20 kiya' kipana'hi dë' han iñknë' [On'ti ya'ndi]. "Inaye'yan," he'kan
again turned back went vomited Bear the (sub.) . " This wwhí att you eat said when
(and)
when
Tcë'tkana'di, "Aduti' ëtite' ko ndu'xni xa' na," e'di Tcë'tkana'di.
Rabbit the (sub.), "Food that sort I have not eaten said Rabbit the (sub.).
(7) in the past,
E' tan, "Ayi'ndi ko' iya'ñtaku'yan iñklya'nite i' yahetu' 10'hä
Said when "Ton you fed me I like it so well (pile) like this (sic) sure
it enough
nan'ni, nitan' ëti'tiyañton'ni xyexyo'," On'ti ya'ndi he'di-hantca'
it has been when you treat me that way why?" Bear the (sub.) said that when
so (soc) (=as)
te'yë to Tcë'tkana'-tan, "Ina-yan kók xahe'ni-k te'inë ki ima'ñti
to wish- Rabbit ' the (ob.). "Sun moves not when Iyk l (and) you
e l
downou
25 xyo'," e'di On'ti ya'ndi.

Bear the (sub.).
He tan' ya'ndi-yan tixtixyë' na'ñl5i
heart
I" said Said when was beating as he sat
that
Tee'tkana'di. Ayan' xotka' aki'ptpsiiki': Etihan' te''y të Teetkana'-
Rabbit the (sub.). Tree hollow he headedoff Rab- Then to Ell wish- Rabbit
bit (in it). him ed
tan, unatcl'ktci-di hakü'niiki, xotkayan' hakú'núki. Hakií'niiki hantca'
the (ob.) then dodged about got out of hollow tree got out of. Get out of when
aeon' poska' de xë'hë-haatca' hakxi'di [Tee'tkanadi']. Tcë'tkana'
brier patch (ev.) went sat down when got angry Rabbit the (sub.). Rabbit
Doassy-SWANTON] THE BILOXI AND OFO LANGUAGES 17
hakxï'di hantca', " I'yinda'hi yuIë'di ko' ayande'-yuwa' an nda'-hi
got angry when "whey are hunting you when toward the place were (See
you are
30 hani'," 035'di Tc6'tkanadi']. Eon'ni-di' tc}l'ñl i tC6tka-k' no'x6
Note)," said that Rabbit the (sub.)). For that reason+, dog rabbit the (ob.) they
yu116'di-xyyan' onti-k' ha'ne o-tu'xa. L 1an' Tcötkana' de' on'xa.
are chasing When Bear the find they shot him Then Rabbit had gone.
(ob.) (customary act).
Ehe'dan.
So far.
NOTES
1. kïtënaxtu (tënaxi).
3. tcaktcake (teak). In "Onti yan," etc., ye may be the nominative
sign, instead of that of motion.
4. poskvñlci, pronounced poskin+ki (pmka+yiñki).
5. in8kL-han, pronounced inske <han.
8. 80"8a in two places, pronounced, son+sa.
9. ak{la1c iñlci (from aki2akd4-1-yi lsi), pronounced akask 2sin-Fki.
9. Nkakiyasl xana yahe ko. Nlcakiyasï (kiyaei). The author
thinks that ko can not be translated by any single English word, and
that it probably modifies yahe.
10. Eyan pinta, pronounced Eyan'hinta+.
16. Sawa ní7ci, being pronounced Sawa ni+ki, conveys the idea,
"you are here now, but I have nothing for you."
17. duti hande, pronounced .duti+ ha' nde. Ande aon dë hall, etc.
A case of "hapax legomenon." The exact equivalents of aede and
aon can not be given.
18. yiñlci, pronounced yin+lci.
20. lnayeyan given as meaning, "this is what you eat with;" but
it is rather, "You (O Rabbit) can swallow this."
21. nduxni (ti).
22. eañlcakuyan (yaku).
23. «i7iyañl ovni (o").
29. nda-hi hani, a case of " hapax legomenon," given as mean-
ing, "I will go," but in Qrdinary Biloxi that is expressed by Nda'
dande'. Nda'hi as recorded by the author may have been intended
for Nye'dahi, "I seek you."
TRANSLATION a
The Rabbit and the Bear had been friends for some time. One day
the Rabbit said to the Bear : "Come and visit me. I dwell in a very
large brier patch." Then he departed home. On reaching home he
went out and gathered a quantity of young canes which he hung up.
Meanwhile the Bear had reached the abode of the Rabbit and was
seeking the large brier patch; but the Rabbit really dwelt in a very
s Published also in the Journal of American Folk -lore, vi, 49-60, 1898.
18 BUREAU OF AMERICAN ETHNOLOGY [sor.L.47
small patch. When the Rabbit knew that the Bear was near, he began
to make a pattering sound with his feet. This scared the Bear, who
retreated to a distance and then stopped and stood listening. As soon
as the Rabbit noticed this, he cried out, " Halloo! my friend, was it you
whom I treated in that manner? Come and take a seat." So the Bear
did as the Rabbit had requested and went to him. The Rabbit gave
the young canes to his guest, who soon swallowed all, while the Rabbit
himself ate but one; that is, the Rabbit minced now and then at one
piece of cane, while the Bear. swallowed all the others. "This is what
I have always liked," said the Bear, just as he was departing. Said he
to the Rabbit, "Come and visit me. I dwell in a large bent tree." After
his departure, the Rabbit started on his journey. He spent some time
in seeking the large bent tree, but in vain, for the Bear was then in a
hollow tree, where he was growling. The Rabbit heard the growls,
and fled, going some distance before he sat down. Then said the Bear :
"Halloo! my friend, was that you whom I treated in that manner?
Come hither and sit down." So the Rabbit obeyed him. "You are
now my guest," said the Bear, "but there is nothing for you to eat."
So the Bear went in search of food. He went to gather young canes.
As he went along, he was eating the small black bugs which stay in
decayed logs. When he had been absent for some time, he returned to
his lodge with a very few young canes.. He put them down before the
Rabbit and then walked round him in a circle. In a little while the Bear
said "Oh!" and turned back toward the Rabbit before whom he vom-
ited up the bugs which he had eaten. "Swallow this," said he to the
Rabbit. "I have never eaten such food," said the Rabbit. This
offended the Bear, who said, " When you entertained me, I ate all the
food which you gave me, as I liked it very well; but now that I give
you food, why do you treat me thus?" Then the Bear wished to kill
the Rabbit, to whom he said, "Before the sun moves [sets?] I shall kill
you and lay down your body." As he spoke, the Rabbit's heart was
beating from terror, for the Bear stood at the entrance of the hollow
tree in order to prevent the Rabbit's escape. But the Rabbit, who was
very active, managed to dodge and thus he got out of the hollow tree.
He went at once to the brier patch and took his seat, being very angry
with the Bear. Then he shouted to the Bear, " When they are hunting
you, I will go toward your place of concealment." For that reason it
has come to pass since that day that when dogs are hunting a rabbit,
they find a bear, which is shot by the hunter. After making his threat
to the Bear, the Rabbit departed for his home. The end.
Dosew2-aweNTorr] THE BILOXI AND GPO LANGUAGES 19
3. How THE RABBIT CAUGHT THE SUN IN A TRAP: AN OMAHA
MYTH TRANSLATED INTO BILOxI
Teëtkana' k{ink{in' kïnonpa' ti xyapka' ktihandon' ëtuxa'. E'witexti'

Rabbit his grand- he with er, tent low he used to live they say. Very early in
mother (or, they two) the morning
hena'ni waxde' etuxa'. E'witexti' hena'ni de' kikë', edi', an'yadi
every went to they say. Very early in every went though behold person
hunt the morning
si' naskexti' kiton'ni de on'kne etuxa'. Anya' kaka' yye'hon te'
feet very long he first had already ,they say. Person what (sort) io know wished
gone
ha'nde etuxa', Tce'tkanadi. "Xki'tonni e'yan nkihin' xyo," uyi'hi
sign of they say Rabbit the (sub.) "I first there I reach will (?)" thought
continuous
action
5 ha'nde etuxa' Tce'tkanadi'. E'witexti' ki'ne de' etuxa' Tce'tkanadi'.
sign of they say Rabbit the (sub.) Very early in arose went they say Rabbit the (sub.)
continuous theSnorning from re-
action clining
An'yadi si' naskexti' kiya' kiton'ni de on'kne etuxa'. Tcetkana'
Person foot very long again he first had already they say. Rabbit
gone
kide'di etuxa'. "gûnkûn', xkiton'ni te' nka'nde kikë', tcïma'na
went they say. "O grandmother I first wish I contin- though again
home ually
yan'xkiton'ni on'kne," edi' etuxa' Tee'tkanadi'. t gûnkûn' kankonni'
he had already
adye arrived there they say Rabbit the (sub.) ' O grandmother trap
re me hesaid
nkon'-han netkohi' xeheñkë' ndu'si xyo'," etuxa' Toe'tkanadi'.

I make and road I set it on I take will (t)" said they say Rabbit the (sub.)
it him he
10 "Tcidike' etikapon' " edi' etuxa' Tcetkana' kûnkûn' "Anya'di
"Why you do that way," said they say Rabbit his grand- " Person
she mother.
nyan'ni," edi' etu a' Tce'tkanadi'. De'di etuxa' Tcë'tkanadi'.
I hate him" he they say Rabbit the (sub.) Went they say Rabbit the (sub.) Ehéraen
hi' xyan ki'ya de on'kne etuxa'. Pskan' yihi' to'g mafiki' etuxa'
ar-- when again had already they say. Waiting for night was reclining they say
rived parted
Tee'tkanadi'. Anya'di si' naskexti' de' kne' kankonni' nëtkohi'
Rabbit the (sub.) Person foot very long had gone trap road
xehe'kiye etuxa' Tce'tkanadi' ëtukon'ni. E'witexti' kankonni' don'hi
set it down they say Rabbit the (sub.) he did that Very early in trap to see it
for him - way. the morning
15 te' dedi' ëtuxa'. Edi' Ina' ko dusi' ron'xa] etuxa'. Tanhinxti'
wish- he they say. Behold sun the taken [in remote they say. Running very
ed went (ob.) pant] fast
kide'. He'yan kí'di kQnkûnyan' kawayan
went There reached his grandmother he told her. " O grandmother, something
home. home or other
ndu'si xye'ni, inske'yafikë'," Mi' etuxa' Tcetkanadi'.
I take it but it scared me," said he they say
"gû'jß",
Rabbit the (sub.) " O grandmother,
inkan' ndu'si na'Qfiklhl' xye'ni inske'yañke' hena'ni," edi' etuxa'
cord I take it I wished I -but it scared me every," said he they say
Tcë'tkanadi'. Psdehi' dusi' hafikeyan' kiya' de etuxa'. A'tckaxti'ye

Rabbit the (sub.) Knife took ham keys., again went they say. He caused it to be
and to that very near
place (t)
20 etuxa'. "Kûpini'xtihaye'1 Tcïdi'kikan e'tikayon'ni. Ndohu'
they say. "Yon have done very wrong l Why have you done thus? Come right
tome
20 . BUREAU OF AMERICAN ETHNOLOGY (svLL 47
ya°'xkiduwa'1" Ina ë'tikihe'di ëtuxa'. Akl'duwaxi' kids' o°'ni'

untie me!" Sun said that to him they say. Going to one side was going back
Teë'tkana'. Pd'si ha°' i°$a°' ko psdehi' ko uksa'ki Tcë'tkana'[-di].
Rabbit. Stooped and cord (the knife the cut it Rabbit.
ob.) (with)
end his
head
Ina' kuwo' dedi' ëtuxa'. Tcëtkana' aso°ti'wa'nihiya' hi°' adatctka',
Sun up above went they say. Rabbit between the shoulders hair was scorched,
Ina' ë'tulIo°'ni. Ta°hi°' kide'di Tcëtkana'.
Sun did that way. Ran went home Rabbit. " Ouch! O grand-
mother
25 ya'f 1 ataxnixti'," Ad? ëtuxa' Tcë'tkana[-di']. "Kode'ha°, nyinado'di
lam burned severely," they say Rabbit. "Alas! my grandson
aii
de' a'taxnixti'," Mi' ëtuxa' Tcëtkana' $A°l fl°' ko. Ehe'da°.
this is burned severely," said they say Rabbit his grand- the. So far.
she mother
NOTES
As stated, this myth is from the Omaha, which the author told to
Betsy Joe and Maria Johnson; her daughter, two Biloxi women, in
February, 1892, in order to obtain the Biloxi equivalents for each
sentence of the Omaha version. After gaining this text, the author
was able, with the aid of Bankston Johnson (in addition to the two
women), to obtain two Biloxi myths. The first line can begin with
"Behold," or, "Once upon a time."
1. ti xyapka (=ati xyatpka). Perhaps the initial a was omitted
because the preceding word, kffinonpa, ended in a. Ktihandon, i. e.,
kti hafde on.
8. yanxkitonºvi onknë. The Sun had passed there' long before the
arrival of the Rabbit. Had he just passed, the Rabbit might have
said, "yan' xkiton'ni knë'."
9. xëheñlcë, an unusual contraction of xëheheilcë (Alas).
11. n anni (iyan).
15. Edi, Ina ko dug [onxa] ëtuxa. First dictated without "onxa."
The author thinks that it should read, " dusi' on' keg," as the capture of
the Sun occurred only a short time before the Rabbit reached the
trap. "Dugi' on'xa" would imply that he had been caught long before.
15. Tanhinxti kide, etc. The frequent omission of connecting
words will be noticed. Expressed in full, the sentences read, Tanhinxti'
lode' etuxa'l He'yan ki'di-han lcünkíZnyan' k'ûtïki' ëtuxa'.
21. Akiduwaxi kida onni Tcëtka'za. The last word should be
Togtkanadi.
TRANSLATION
The Rabbit and his grandmother lived in a tent. He used to go

hunting every day, very early in the morning. But though he used
to go very early every morning, it happened that a person with very
long feet had passed along ahead of him. For many days the Rabbit
DORSET-SWANTONI THE BILOXI AND Opd LANGUAGES 21
wished to know what sort of a person this man was. He continued
to think, "I will reach there before him!" Nevertheless it always
happened that the person with the large feet had gone ahead of him.
So one day the Rabbit went home, and said to his grandmother, "
grandmother, though I have long desired to be the first to get there,
again has he gotten there ahead of me! O grandmother, I will make
a trap, and I will place it in the road, and thus I will catch him."
" Why will you do that?" said his grandmother. " I hate the
person," said the Rabbit. He departed. On reaching the place, he
found that the person had already departed. So the Rabbit lay near
by, awaiting the coming of night. That night he went to the place
where the person with large feet had been passing, and there he set
the trap (a noose).
Very early the next morning he went to look at the trap. Behold,
the Sun had been caught! The Rabbit ran home with all his might.
When he reached there, he told his grandmother what he had seen.
"O grandmother, I have caught something or other, but it scared me.
I wished to take the noose, but the thing scared me every time that I
tried to get it," said the Rabbit. Then the Rabbit seized a knife and
went again to the place of the adventure. He went very near the
strange being, who thus addressed him: "You have done very wrong!
Come and release me!" The Rabbit did not go directly toward him,
but passed to one side of him. He bowed his head, and cut the noose
with the knife. The Sun went up above. But before he went, he had
scorched the fur between the Rabbit's shoulders. Then the Rabbit ran
home (screaming with pain). "Ouch! I have been burned severely!"
said the Rabbit. "Alas! this time has my grandson been burned
severely," said the grandmother. The end.
4. A LETrEx
Tenaxi', akiitxyi' na'tcka nko"' de'hiñkiyë'. Tünaxi', tci'dili
O friend, letter short I make it I send it to you. O friend, how
hi'mañkiya" u"na'xë te'. Ya'xkttca'daha' xye'ni, nI i'xtu ko
you are( -recline?) I hear wish. You have forgotten us but we
iñktca'tuni'. Yi'ndo"ha kikna'ni snisni'hi. Ta' ahi' ayatsi'-ya"
we have not for- We sed you perhaps cold time. Deer skin you buy the .
gotten you. re-
mote (?)
u"na'xë na'flñkihi'. Ni'stüti tko'hë ya'ñkukûtiki' na'{iñkihi'.
I hear it I hope (or wish). Correct very, altogether you tell it to me I hope (or, wish).
5 Akütxyi' uksa'ni hu'yaxkiyë' na'{iñkihi'. Nya'yi" naxë' nateihi.
Letter very soon you send it hither I hope (or, wish). I ask you a question I wish.
to me
No'we na"'ni hi ya'ndihi"' dando'.
Day throughout Í of you will.
(or, each)
22 BUREAU OF AMERICAN ETHNOLOGY (suLL. 44
NOTES
Owing to the difficulty of obtaining a Biloxi text it occurred to the
author that he might read an Omaha letter, sentence by sentence, to
the Biloxi and obtain the corresponding sentences in their language.
As his informants could not give the Biloxi equivalents for about half.
of the sentences in the Omaha letters the author was obliged to vary
the phraseology now and then. In this manner he obtained two short
texts, the one just given and the following one.°
1. dehinikiyë (de).
2. Yaxkïtcadgha (kitca); iñktcatuni (kïtca); yind iita may be from
do lli.
3. -ya° may refer to objects at a remote place. -
4. yañlcukatïki (kiln); huyaxkiyë (hu); nyayii name (hazyº').

6. hi"yandrihi'+ (yihi).
TRANSLATION
O friend, I write a short letter which I send you. O friend, I wish

to hear how you are. You have forgotten us, but we have not for-
gotten you. We may see you in the autumn. I hope to hear that
you have bought deer skins. I hope that you will tell me just how
things are. I hope that you will send me a letter very soon. I wish
to ask you a question. I will think of you each day [until I receive
your reply l].
5. A LETTER
Hiñkso"'tkaka', akiítxyi' ayo"' no"'d ndonhi'. Kitsan'yatu',
O younger brother (m. sp.) letter you made it to -day I saw it. O ye Americans,
nyi'do"-daha' kikna'ni. Yata'mitu' kikinë'pixti' nl5lnt-h6' ëtañ$on'.
I see you (all) perhaps. You work for your- I like itlaic) I too I do so.
selves
So"pxon'ni uñktcu' dë'di pixti'hiñke'. Aye'ki flñktcu'di; ate' po'tcka
Wheat I sowed it did very well. Corn I planted; Irish potatoes
flñktcu'di; flñktcin' sayi' flñktcu'di; awi'ska tu'do"ni' flñktcu'di;
I planted; - onions Iplanted; turnips I planted;
5 ta'tka yiñka' flñktcu'di; panaxti' pixti'hiñ$ë'. Nkti'ya" n$o"'ni
peas small I planted; all did very well. My house I made
pixtl xye'ni, ya"'xkiha'taxni'. Kci'xka ohi' iñkta', wa'k son'sa

very good, but it was burned for me. Hog ten I have, cow one
iñkta', a'kiktinë' topa' iñkta, ma' so"'sa iñkte'. Hiñkson'tkaka',
I have, geese four I have, turkey one I have. O younger brother,
naxa'xa nyu'kfltiki. Ka'wa nkyë'hontuni' naxo' nkan'yasa'xtu
now I have told it to you. What we knew not heretofore we were Indians
hi'. Tci'waxti' ndonxt on' Ku'timañkdë' kihi'yehonhi'yë 6tulp18'
when Great trouble we have seen (in Being up above he taught you (sing.) because
(?). the past).
10 ka'hena'n iyëho"'ni.
everything you (sing.) know.
a The original of this (first) letter may be found ih Omaha and Ponka Letters, pp. 15, 16, Bureau of
American Ethnology, Washington, 1891.
DORBET-SWANTON] THE BILOXI AND OFO LANGUAGES 23
NOTES
This text consists of the Biloxi equivalents of some sentences of an

Omaha letter, found on pages 37-40 of Omaha and Ponka Letters, a
bulletin of the Bureau of American Ethnology, Washington, 1891.
The English equivalents of the sentences were given, one by one, to
Betsy Joe and her daughter, Maria Johnson, who then gave the
author the corresponding Biloxi words.
2. kikineixti, rather, iEkikineiixti, "I like it for you; I like what
you do or have" (pi).
3. uñktcudi (tcu).
8. nyukíthki (kith).
8. nlcyeho"tuni (yeho")i nka"yasaxtiu (aahi).
9. ndo'xt o", in full ndo"xtu o" (do").
10. kahenan iyëho"ni, in full, kahenani iyëho"ni.
TRANSLATION
O younger brother, to -day I have seen the letter which you wrote.
O ye Americans, I may see you. I like your working for yourselves,
so I am working, too. I sowed wheat, and did very well. I planted
corn, Irish potatoes, onions, turnips, and peas. I succeeded very well
with all. I made a very good house for myself, but it was burned. I
have ten hogs, one cow, four geese, and one turkey. O younger
brother, now I have told you. When we lived as Indians, we knew
nothing, and we experienced great hardships. You [white people]
know everything because God has taught you.
6. THE BRANT AND THE OTTER
Pûdédna' Xyi'nixkana' kï'tëna'xe ha'nde on'ili. " Wite'di ko
Ancient of Ancient of Otters a friend, each to was. "To -morrow when
Brante the other
eyan'hin-ta'," Pûdédna' kiye'di. Xyi'nixkana'di e' kan de'di.
reach there" (male Ancient of sai to him. Ancient of Otters the said it when went.
to male) Brenta (sub.)
Eyan'hin [han] Pûdédna', "He + ha <," Xyini'xkana e'di.
Reached there [when] Ancient of Brants " Halloo!" Ancient of Otters said it.
"Kani'ki na'x-kantca na'. Xë'gnatik-ta'," ë' han, o'kñk de'di,
"I have nothing at all as I sit. Be sitting" (male to said it when to fish went
male),
5 mantu'hu du'xtaxtan'na de'di. O' atca'xti ki'di, o' huwe'di. O'
leather vine jerking now and went. Fish many were he carried fish he cooked. Fish
then to straighten it killed on his
back (Y)
hûwe' de'-hëd-han', mú'súda' yiei tcu'di. Tcu' han kûstû'ki
cooked that finished when dish small filled. Filled when set it down
before him
Pûdé'dna kan. Duti' Pûdédna', müsüda' xa'pkaxti kdu'x-ni. "Ta<,"
Ancient of the Ate Ancient of dish very flat he could not Noise madetia¢
Brenta (ob.). Brenta eat. t
th
wiby hie bill
ë' han, natian'tata' ha'nde. Xe'naxkana' pa o'xpa o' hûwe'.
said when raising his head he was. Ancient of Otters fish cooked.
it often to swallow 1 wed
(only) lowed
24 BUREAU OF AMERICAN ETHNOLOGY [sum. 47
"Iyi'xon wo'," Pfldedna' kiye'ndi. "Anhan', na'."

"Have you ?" Ancient of Brenta he said to. "Yea, I am eatiefleedd
10 " Hi' hyandi'pi hi'usan " ki'ye haw kiyo'wo utco' onni kfst(t'ki
"You are satisfied how-posdb?e?" said to when more he took it up set it down
(strong denial) him before him
han i'ndi kiyo'xpa klde'di. Pflde'd-na kide' ha", "Wite'di ko
when he (Otter) ate it up for rapidly. Ancient of Brenta started when, "To -morrow when
him home
eyan'hin-ta'," kiye'di Xyini'xkaka' Pflde'dnadi. Xyi'nixka'di
reached there" said to him Ancient of Otters (ob.) Ancient of Branca [Ancient of] Otters
(male to male) (sub.) the (sub.)
Pfldedna' tiyan' inhin', "He+ ha <, kani'ki na'x-kantca na'.
Ancient of his [remote] reached "Halloo! I have nothing at all as I sit.
Brants house there
Xe'pnafík-ta'," e' ha", o'kük de'di, mantu'hu du'xtaxtan'na de'di.
Be sitting" male to said it when to fish went "leather vine" jerking now and went.
male), then to straighten it -
15 Ó' atca'xti kl'di, o' huwe'di. O' hflwe' de'-hëd-ha"' músüda'
Fish many were he car- fish he cooked. Fish cooked that finished when dish small
killed ried on
his back (?)
tcu'di. Tcu' ha" Xyi'nixka'kan kyu'stüki. Ptcon'-yan kuwi6'ni kan'
he filled. Filled when Ancient of Otters he set it down Nose the could not get when
(ob.) for him. in it
kdu'zc-ni. Pfldedna' du'tcëtce'hi akan'tci Xyini'xkana'di. Tca'na
he could not Ancient of he let it drip often licked it Ancient of Otters the Again
eat. Brenta up (sub.)
o'xpa Ffldedna di o' hflwe -yea n .
r r r i
" Iyi xon wo '» kiye di.r cc
Anhan',
sw - Ancient of fish cooked "Have you enough ('?)" he said to "Yes,
lowed Brenta the (sub.) him.
r
yandi na i"
i . " gel hihi'yandi'pi
yandi pi hi use n.
how peed-
r
iliyañ$on xkudi' r
mew Icame back

I am satisfied " "Nonsense! you are You tree
satisfied ble? (strong hither
denial)
20 naxo'," kiye' ha" tëna'x ksâ'. Etu'xa.
In the past," he saidi when friend broken. They say it.
NOTES
Although obtained directly from the Biloxi, this will be recognized

as an Indian version of 1Esop's fable of the Fox and the Crane.
1. Pdédna, "the Ancient of Brants," as distinguished fromda,
"a brant of the present day." So, Zyinixkana, "the Ancient of
Otters," as distinguished from ccyinixka or xanaxka, "an otter of the
present day,"
4. okük dedi (o and ktlk). Duxtaxta"na (xta"): see duxta" dedi.
O atcaxti, "many fish were killed;" but [o] atcayé, "to kill all of
another's [fish]."
6. de -Nd -ha", "in full," de Was has, "that finished when," i. e.,
"when he finished that."
8. natia"tata, to raise the head often in order to swallow something,
as a duck, goose, or chicken does; but a"ta, to raise the head, as a
person, dog, or horse does.
10. Hiyandipi hinaa"; Aiwa" expresses the idea of a positive denial,
the very opposite of a previous assertion. Compare the Çegiha axta"
(followed by ta, tads", or taba).
Doseurs-SWANTON] THE BILOXI AND OFO LANGUAGES 25
8. é ha"; 10. kiye ha"; 11. lade ha". San causes the omission of
the ending -di in verbs that it follows, as in etii, kidedi, kiyedi, etc.
11. kiyoxpa (oxpa, see 8).
12. eye hi"-ta. 1st masc. imperative addressed to a male (e). See .
gëxnank-ta in line 4.
16. kyustûki=kí2ºtdki (6). Suwëni, negative of uwe (see wahe, to
go into).
17. kdiux-ni, negative of duti (7). Duteétcehi, pronounced dutcëtce
+hi.
20. key, archaic for the modern word, oye (see xo).
TRANSLATION
Once upon a time the Ancient of Brants and the Ancient of Otters
were living as friends. One day the Ancient of Otters said to the
Ancient of Brants, "Come to see me to -morrow," and departed.
When the Ancient of Brants reached the abode of the Ancient of
Otters, the latter being exclaimed, "Halloo ! I have nothing at all to
give you to eat! Sit down!" Then the Ancient of Otters went fishing,
using a "leather vine," which he jerked now and then in order to
straighten it. Many fish were caught, and when he reached home he
cooked them. When the fish were done, the Ancient of Otters put
some into a very flat dish, from which the Ancient of Brants could
not eat. So the Ancient of Brants hit his bill against the dish
("Tar), and raised his head often as if swallowing something. But
the Ancient of Otters was the only one that swallowed the cooked
fish. Then said he to the Ancient of Brants, "Have you eaten
enough?" To which his guest replied, "Yes, I am satisfied." "No,
you are not satisfied," rejoined the Ancient of Otters, taking up more
of the fish which he set down [in the let dish] before his guest, and
then he, the host, devoured it rapidly.
When the Ancient of Brants was departing, he said to his host,
"Come to see me to-morrow.i' When the Ancient of Otters reached
the abode of the Ancient of Brants, the latter being exclaimed,
"Halloo! I have nothing at all to give you to eat! Sit down!" Then
the Ancient of Brants went fishing, using a "leather vine," which he
jerked now and then in order to straighten it. Many fish were killed,
and when he reached home with them he cooked them. When the
fish were done the Ancient of Brants put some into a small round
dish into which the Ancient of Otters could not get his mouth. So
the Ancient of Otters had to satisfy his hunger with what dripped
from the mouth of the Ancient of Brants. This the former licked up.
Again did the Ancient of Brants swallow the cooked fish. Finally he
said to his guest, "Have you eaten enough?" To which the Ancient
26 BUBEAU OF AMERICAN ETHNOLOGY [stmt. 47
of Otters replied, "Yes, I am satisfied." "Nonsense!" rejoined his

host, "you are not satisfied. I have served you as you served me."
This event ended their friendship.
7. THE OPOSSUM AND THE RACCOON
Ska'kana'di ewitetxti e'yanhl' yühi' yo'hi yan-ka"' ka'wa kitâ'ni

Ancient of very early in to reach he thought pond the (ob.) what he first
sums the (sub.) the morning there
e'ya"hi o"' ayo'hiyan a'du haw ki'de on kanë eyan'hi Ska'kana.
got there long the pond went when had gone home reached Ancient of
ago around it already there Opossums.
E#$e' xon'ni ekeka"'k kû'teko Skakana'di. KA'tcko ha'nde ha'ne
He did that all the and then lay in wait Ancient of Opos- Lying in wait he was he found
time for him sums the (sub.). for him him
Atuka'. Kika'detu haw, "Tci'di$e andede' ewitë'xti kine'tu ko'
Raccoon. They talked when " Which of the two very early in they get up if
together the morning
5 hayo'ha dë adudi'." "Ñ$i'ya" n$ana"'pini' xana'," Atuka' he'di.
pond that sleep deed," Raccoon said that.
aroundhe " I[ l dp not sleep till day]Iday
Skakana' he', "Ñ1ind-hë' ñb i'yan ñ1ana" pini' xana'," he'di. Ë
Ancient of too I too I sleep I do not UH day indeed," said that. Said
Opossums [I do not sleep till day) it
hen' ka'dë: Atuka'na kidë'di hint Skakana' hë kidë'di. Kide' ha"
when they went Ancient of went home when Ancient of too went home. Went when
Raccoons Opossums home
ki'di hen' ayyu-xo'tka taho' yen' në-kde'. Ina' kl,ihi'xti ki'në ha"'
reached when hollow tree lying he was sleeping Sun very high he arose when
home down so long.
dë'x-në. Atuka' ki'tâni on' yohi-ya"' apë'ni, xo"'niyo'hiyan de
was going. Raccoon he first long pond the went crawfish the that
before around it
10 oxpa'. Kidë'x-ne yaon'. Ska'lana'di naxë' ne'di. Ind -he' yao"'ni:
listening was (std.) He too
ththe
he He was going singing Ancient of sang
swallowed. home Opossums
"Hi'na ki'-yu wits -se' -di." Atuka'di o'kxipa. Atuka'di xon'niyo'hi-
[Song of the Opossum]. met him. Raccoon crawfish
R (e soon)
yan o'xpa. "Ñka'dit ondi' xkida' o"ni ñkiya"' to hen'," Atuka' hë'di.
the he " I have been eating ;was going I am sleepy," Raccoon said
swallowed. so long hole (in the past) that.
"Ñ$ind-hë' ñka'dit o"dl' ñl, 'ya"ti'-xti xkida' o"ni," he'di Ska'kanadi',
"I too I have been eating I (was) very I was going said that Ancient of Opos-
so long sleepy home" (in the past) sums the (sub.)
yyuë'tcpi wà'di. E'$eo"'nidi kite' no"dë' kilë' kïnë' de' on kane'di
e a He always. Since then hita it throws it although he gets has gone already
away up
15 vyë'tcpi wa'di Ska'kana'di. Etu'xa.
he tells a always Ancient of Opos- They say.
lie sums the (sub.)
NOTES
1. ewitëxti eyan nlcihi' nlcuhi' would be " I thought that I would

get there very early in the morning."
2. adu ha", stem du; ëti'l axon'xa would be "you do that all the
time, do no other way but that;" cti7cayddayan, "you say that all the
time."
4. tcïdticï anddyaiika' would be "which one of them (way off, not
seen);" touwa'hande'yan, "which one (if seen)."
DORM-0WANTON] THE BILOXI AND OFO LANGUAGES 27
8. taho' në-kde', would be "he lay down so long;" xena''x 8ahi'xyë,
"he was standing so long," or eiihiw nnkde', "he was standing so
long."
duc-në; id tu and ndetu are not used.
9. apëni=adu'di (stem du).
11. zaüs-8e, the crackling noise of a breaking stick.
TRANSLATION
The Ancient of Opossums thought that he would reach a certain

pond very early in the morning [and catch the crawfish that might be
found on the shore]; but some one else had reached there first and had
gone round the pond and then had started home long before the An-
cient of Opossums had arrived there. This unknown person acted thus
regularly every day. So at length the Ancient of Opossums lay in
wait for him. At length he found the person, who proved to be the
Ancient of Raccoons. They conversed together, and they agreed to
see which one could rise the sooner in the morning and go round the
pond. The Raccoon said, "I rise very early. I never sleep till day-
light comes." The Opossum made a similar assertion, and then they
parted, each going to his home. The Opossum lay down in a hollow
tree and slept there a long time. He arose when the sun was very
high and was going to the pond; but the Raccoon had already been
there ahead of him and had gone round the pond, devouring all the
crawfish. The Raccoon sang as he was returning home. The Opossum
stood listening, and then he sang thus: "Hi'na ki'-yu was -8e' -di." He
met the Raccoon, who had eaten all the crawfish. The Raccoon said,
" I have been eating very long, and I was going home, as I am sleepy."
To this the Opossum said, "T, too, have been eating so long that I am
sleepy, so I was going home." The Opossum was always telling a lie.
The people say this of the Opossum because when one hits that animal
and throws it down [for dead, pretty soon] he [the opossum] gets up
and departs.
8. THE WILDCAT AND THE TURKEYS
TAmo'tchkana'di Mani' -k akde'di-daha' handë' o°'dë; tcl'dl$ë ni'ki

The Ancient of Wild- Wild Tar- he crept (pl. ob.) he was in the past what the not
cats (sub.) key (ob.) up on matter
ha°' pa°hi°' utoho' xa'nina'ti ha'nde. Ma' i°tci'na a'tckayë ind-he

when bag he lay in it he was rolling along. Turkey Ancient of he got near he too
old men
[-Ancient of Turkey
gobblers]
utoho' do°'hi hi' pa°hi°'-ka kiya' kiye' kan utoho' kan diikütckë'
to lie in it to see how it is bag (ob.)
him when again hell y when he tied it
de' - hëd - ha°' T{imo'tckana'di xa'ninati' kde'. De'-heya°' kith' kan

that finished when Ancient of Wild- rolled it off for some So far he when
cata (sub.) time. reached
83515°-Bull. 47-12-5
28 BUREAU OF AMERICAN ETHNOLOGY [sta.L.47
5 kidu'wë Tflmo'tckana. "Pixti'," hedi' Ma' intcina'di. Inxt-hë' utci'

untied it Ancient of Wild- " Very good," he said Ancient of Turkey They too they lie
for him cats, that gobblers (sub.) in it
don'xtu hi kiyë-'daha' Ma' intcina'di. Ado'pi yuke' añka'
they see he said to them Ancient of Turkey Youngthey are the(ob.)
how it is gobblers (sub.) [-The young ones.
ko'x-ni yukë'di kikë' S'ti$on'-daha' ant-kde' sonsa' utoho' dükütckë'
they were unwilling though he treated he till one lay in it he tied it
them so was
panhin' yyañka' a'ntatc-ko'ye de'ye dä' küdë'ni. "Son'sa detike',"
bag the (ob.) he placed it cross- sent it then did not go. "One that is the
wise (with the end off (?) reason,"
toward him)
e'di Ttimo'tckana'di. "Wi'xkaxti ë'tike. Kiyo'wo utoho' hi'," kive
he Ancient of Wild- "Very light that is the Another lie in it let(?)," he säid
said cats (sub.). reason. (More?) to
10 kan, utoho' kiyo'wo panhin-yan' dükütcke'. Axe' a'nfl-d6 kidë'di
when lay in it another bag the he tied. Shoulder he laid it went
on home
Tûmo'tckana'di.
Ancient of Wild
He'yan kIi'di
There he got
in'pi.
laidit
Ini
Laidit
has', " Konni', ka'wa
when, "O mother, what
Cats (sub.). home down. down
ñkakJ'x ki'di kama'ñkiya'. Idu'wë idon'hi ya'nda na'," he'di.
I carried on I have Beware beware you you be lest," he said
my back come home. you untie look at it that.
than' kûpa'hl ni. Kûpa'hani kan' konniyan', "Ka'wakehi' ha'ndehan,"
And he däappeared. He disap- when his mother, " What Is that, anyhow?"
then Peered
kiyë' has, panhin-yan' du'wë. Du'wë kan' son'sa-k du'si. Son'sa-k
she said when bag the untied. Untied when one (ob.) she held. One (ob.)
it to
15 du'si han yukpe'-cyan a'kipta'ye dan axe'-yan a'kipta'ye da" has,
she when leg he she caught both she wing the she caught both she when,
held in one hand held in one hand held
"Topa' ndan'ni nu+," hë'di. tkan' Tflmo'tckana'di tan'hin ma'ñki
" Four I hold help)" she said And Ancient of Wild- was running
that then cata (sub.)
na'xë has e'yan kï'di. SQ'psflpi hu'x mañki': pa' nati' po'tcki
he when there he reached Black here he was coming head for round
heard again. and there nothing
yl'ñkl hu'x mañkl' e'yan kï'di. Konniyan' kyan'hi ha'nde naha'
small he was coming there he reached His mother he was scolding her after
again.
Ma'-}yan teë. U'a hi' kiyë'di konni'-yankan. Kiye' kan ue'di.
Tur- he he ed. To cook he told her his mother the He told when she
key it (ob.). her cooked it.
20 U'e de'-hëd[an] kan' tinhinyo yan' u'wa hi' kiyë'di. "Anya'
Cooked that finished when a room at the side to enter he told her. "Persons
it it
tahi'xti in'hin dande'," kiyë'di konni'-yankan'. tkan' u'we has'
very many theycome will," he told her his the (ob.). And then she en- when
mother tered
do'di dükütckë'-Ndu'x-ni hi' yühi' ë'tikë nixki' do'di dükütckë'. Te
throat she tied it I am not to she for that because throat she tied it. Dead
eat it thought reason
OW nañki'. Tiimo'tckana'di int--pa' kan Ma huwe' duti' koko'hë ne'di.
she sitting. Ancient of Wildcats he when Turkey cooked he ate he was making a
was (sub.) self noise by walking
[-he back and forth.
was alone]
Kon'ni naxë'na'ñki hi'yühi' kokohë' tu'wa ki'di në'di, adëtcko' nëdi',
His was hearing as he ought made a back and forth he was he was contín-
mother she sat noise, etc. walking talking uously
25 tctnasë' në de'-hëd-has' " gkidë'di na'," ë his', koko'x ë his'
he was con- that fin- when "I am going home . " he when made a said when
rattling tin- ished said noise, etc.
(some- nous -
thing) ly
ooasai-s WANTON] THE BILOXI AND OFO LANGUAGES 29
kiya' kipa'nahi kiyo'wo kiya' kide' ko1 o'x ë hln' in'txahe'ni ë'eikë ne on
again turned around another again went he made said when he alone was doing it
home a noise,
etc.
der-hëd-hanr a Honnir ,n kiye', "Ma' huwe' oxpatur na'," kiya' e.
that fln- when " O mother," he told "Turkey cooked they have again he
fished her, devoured said
it.
" Konni rtcindaho'-pa
, mar-nki na r"
, kiyër. r " Aka nakl datca-dir"
r
"O mother hip bone one lies he told her. "Come out gnaw on it"
(male to female)
kiyë'di. Kawake'ni e'taxkiye' kan dupa'xi. Dupa'x kan to on
he said to her. Nothing when he opened He opened when dead was
the door. the door
30 nanki'. Pan'hin tcûpan'-k adûksë' han kox-ta'di.
sitting. Bag old (ob.) he put when he ran oft.
over her
NOTES
1. tcïdïlcë niki, "What is the matter," or "what result;" "there

eàn OM'ge, "in vain, to no purpose."
is none" = egiha,àn ¢'iñge,
2. Ma intcina, "the Ancient of Turkey gobblers;" i tci<intcya,
"an old man;" -na, "the Ancient one," or eponym used in the myths
in forming the name of each mythical character, as Tcëtka-na, " the
Ancient of Rabbits;" Te2motckana, "the Ancient of Wildcats;" Píldéd-
na, " the Ancient of Brants," etc.; ind-h4, " he too," i. e., "the Ancient
of Turkey gobblers." Hi, used to modify other verbs when they occur
before verbs of saying or thinking: ind-h4 utoho donhi hi panhi"-ka
kiya kiye (2, 3); donxtu hi kiyë-dçtha (6); utoho hi (9); ua hi (19); uwa
hi (20); ndux-ni naxënañlci hi (24); et passim.
hi (22);
4. de-hëd-ha",in full, de hëdan ha", "when he finished that;" this
occurs very often in the myths.
4. de heyan kïdi, "he went so far, and stopped:" the latter clause
is implied, not expressed.
5. utci, cf. utobo
7. kox-ni=k4hanni. ant-kde, in full, ande or hande and kde "he
continued doing so until -."
8. antatc-koye. Instead of placing the bag with the side toward
himself so that he could roll it easily, he placed it with one end toward
himself and pretended to try to turn it end over end.
11. Konni, "O mother;" konniyan=d"niyan, "his mother ;" nlcake
kïdi from kix 7cïdi (<kt, ha", kidrif); kamañlciya, 1st sing. archaic for
ñ7Ci" (<inpi).
12. Iduwë . . . . yanda na; yande, 2d sing. from hande or ande,
becomes yanda before na in prohibitions.
13. Bawakehi handehan, "what it is anyhow" (I).
14. son8a-k dusi. "She held but one, as the other escaped." The
old woman was blind. She held the turkey's legs in one hand and its
wings in the other, thinking that she held four turkeys.
16. nu+ implies a cry for help.

17. Spi .... eon kïdi. The exact force of the clause refer-
ring to the head of the Wild Cat is not clear to the writer.
22. Hdu. -ni hi y hi: double use of phrase: 1, She thought, "I am
not to eat it;" and 2, He thought that I ought not to eat it. The
former is the meaning in the present case.
24-25. në'dii .. . . nëdi' . ... në. These indicate that the Wild-
cat was standing or walking, and they also show continuous or incom-
plete action.
25. hin=ham; as xyin=xyan.
TRANSLATION
The Ancient of Wildcats had been creeping up on the Wild Tur-

keys. When he found out that his efforts were in vain, he got a bag
in which he lay and rolled himself along. He approached the Ancient
of Turkey gobblers, whom he advised to get into the bag and see how
pleasant it was to roll in it. So the Ancient of Turkey gobblers got
into the bag, which the Ancient of Wildcats tied and rolled along for
some time. He rolled it a certain distance and then stopped and un-
tied the bag. "It is very good," said the Ancient of Turkey gobblers.
Then the Ancient of Turkey gobblers said to the other Wild Turkeys
that they, too, ought to lie in the bag and see how pleasant it was to be
rolled. Though the young Turkeys were unwilling, the Ancient of
Turkey gobblers continued urging them until one got into the bag.
The Ancient of Wildcats tied the bag, placed it with one end toward
himself, and pretended to attempt to roll it off, but it would not go.
Said he, "It will not go because there is only one in it. The bag is
too light. Let another get into it." Then another Turkey got into
the bag, which the Ancient of Wildcats tied and placed on his shoulder,
and he started home. When he reached home, he laid the bag down.
Then he said to his mother, "O mother, I brought something home
on my back and placed it outside. Beware lest you untie the bag
and look at it 1" Then he disappeared. His mother said, " What is
that, anyhow 8" She untied the bag, and one of the Turkeys escaped.
She managed to catch hold of one. She grasped both legs with one
hand and both wings with the other, calling out, "Help 1 I have caught
four l"
Then the Ancient of Wildcats ran swiftly as soon as he heard her
cry. He ran so swiftly that he appeared a mass of black here and
there, with a small head (9). He scolded his mother, and then he
killed the remaining Turkey. He told his mother to cook it, and she
did so. When she had finished cooking it, he told her to enter a room
at the side of the lodge, and stated that very many persons were com-
ing. The mother entered the side room and choked herself to death, for
she thought, "I am not to eat any of it." She was sitting there dead.
DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES - 81
The Ancient of Wildcats was there alone, and as he was eating the
Turkey he was making a constant noise by walking back and forth.
Thinking that his mother was listening, he was making a noise as he
walked back and forth, and he was talking continually and keeping -up
a constant rattling. When he stopped the rattling, he said, "I am
going home," as if it was a guest speaking; then he made a noise, re-
traced his steps, and made a noise as if another person was going. He
was doing this by himself and kept it up for some time; but at length
he desisted, and said, "O mother, they have devoured the Turkey.
Only the hip bone remains. Come forth and eat it." As she did not
reply, he opened the door, and behold, she was sitting there dead 1
Then he put an old bag over her and ran off.
9. How KUTI MAÑKD¢Ë MADE PEOPLE
Ku'ti ma'ñkd¢ë anya' o''ni, anya' son'sa-k on'ni, A"'va sa'hi. Yang
The One Above people made person one (ob.) made Indian. He was
ne'di anxti'-k on ha' i'no pa't'e yan kde'-nan'pi. Aduti'-k kikon'-
sleeping woman (ob.) made then caused to be slept till day. Food (ob.) to make
with him
dha' da'nde de'di. Ka'wat iyo'x-ne de on'ka, anya'wodi, "Tcl'di$e
What was ahhd
for them (fut. sign) he went
up sd afteranotheebperson
he " Why
idu'xtuni' kann. E'k iduxtu' hi kan ëti$on'kanedi' ñ$ihi' na."

you have not eaten it The for you to (sign of be- he has made it I think ."
already. aforesaid eat it inten- cause
ob. (?) tion?)
5 kan' ue'di anxti'-yandi. +'kan' du'xtu. Du'ti de' hie -ha"' ma'x-kan
And she woman the (sub.). And they Ate that fin- when they when
then cooked it then ate it. fished two sat
kl'di. Aduti'-k kikon'-daha' da'nde ha' ki'di xe'ni kan aduti' de'hedan
he came Food (ob.) to make for them (fut sign) then became but when food that finished
back. back
ama'x-kan kl'di. "Iñkowa' ata'mini aduti' ya'në idu'ti a'yu$ë' to
they two when he came "For himself to work food you find it you (pl.) be eating want
sat back.
n%i$ë'tu nixki'," n han'tca de'di. De on'-yaandi', a'kidixyon' kidi'ya,
it is so because," he when (in he went. When he gone letter he he sent it
said anger) a long time made back
kï'dlkyi' dsha' xe'ni, Anya' saki-yan' kldü's-ni, Kltsan'yadi dual',

he sentit back to but Indian the didfrnot takehim
American the he
them it (sub. it
10 akldl'xya du'sion'ni e'$e on'nidi' Kltsan'ya a'kidixy on' inspë'xtitu.
letter he took it therefore American to write they know very
well how to do it.
E$ehan' a'ni kse'pixti' nax-kan' hanëtu'. Kltsan'ya-yan' ta'nakl utoho'
And then water very clear sit- when they found American the first lay in it
Ling (orob.) it.
on'ni. Mikan' To'we-yan a'kiyan toho'; e'1ëd-xyin' An'ya-sa'hi-yan he'
in the And French- the next he lay; afterward Indian the too
pent then man
a'kiyan toho'. E$eon'ni kasan'tuni' xa. Spahi' a'kiyan ni-yan' to'ho
next he lay. Therefore they are not as a Spaniard next wa- the lay
white rule. ter
on ni, kasan'ni: a'ni-ya'ndi xwitka'xti kan kasan'ni on'ni. Hekan'
in the he was not water the (sub.) very muddy as he was not in the And then
past white: white past.
15 anya' tohi' on de'hedan' ata'mïni-pa' akita' anda -he' kihi' han
personn blue made that finished to work only to toit d htinueed (?)
thought (*rand)
32 - BUREAU OF AMERICAN ETHNOLOGY [Bum. 47
ptcon'-k kidu tça'siye kan' ani-yan'-kan xwitka'xti dl]ohW.

nose (ob.) ca to be flat when wa- the (ob.) very muddy eure enough.
for him ter. (or, altogether).
Tca'$e-ya'ndi-pa' du'tca, e'lieon'nidi' siipi'xtitu' xa. Etu' xa.
Middle o the palm only washed, therefore theyarevery as reti-
ed black rule. shy
e larly
l -).
NOTES
Biloxi version of the story of the Garden of Eden.

1. anya o"ni. We should have expected here, amya-k o"ni, k being
one of the signs of the object, as in so"sa-k, a"xti-k, aduti-k, etc.
1, 2. Pane nedi, no attitude specified.
2. ha. ha'', then (and); k=kan, objective sign.
3. Sa,wat; t, a contraction of -di, denoting the subject. Ek
iduxtu hi, etc.; Ek, probably from e, the aforesaid, and -k, the sign
of the object; hi probably expresses the thought or intention of Suti
mañkd¢ë as alleged by the "other person."
4. kanë', kanedi', "already," a sign of completed action.
8. akïdaixyo", rather a1tn dexyi o'+ (kdë).
8. kïdiya, archaic form of kidiye; cf. kïdtkyi-daba.
12-13. toho used instead of utoho; el ëd-eyi" = ekëd-coya".
15. anda = ande (i).
TRANSLATION
Kuti mañdk¢ë, The One Above, made people: He made one person,
an Indian. While the Indian was sleeping, Kuti mañkd¢ë made a
woman, whom he placed with the Indian, and the latter slept till day.
Kuti mañkd¢ë departed for the purpose of making food for the Indian
and the woman. After his departure, something was standing erect
[it was a tree], and there was another person, who said to the Indian
and the woman, "Why have you not eaten the fruit of this tree? I
think that he has made it for you two to eat." And then the woman
stewed the fruit of the tree, and she and the Indian ate it. As they
were sitting down after eating the fruit, Kuti mañkdO returned. He
had departed for the purpose of obtaining food for the Indian and
the woman, and he returned after they had eaten the fruit of the tree
and had seated themselves. " Work for yourself and find food, because
you shall be hungry," said Kuti mañkd¢ë in anger as he was about to
depart.
When he had gone a long time, he sent back a letter to them; but the
Indian did not receive it-the American took it, and because he took it,
Americans know very well how to read and write.
And then [after the receipt of the letter] the people found a very
clear stream of water. The American was the first one to lie in it;
next came the Frenchman. They were followed by the Indian. There-
fore Indians are not usually of light complexion. The Spaniard was
Dos811x-sWANTON1 THE BILOXI AND GPO LANGUAGES 33
the next to lie in the water, and he was not white because the water had
by this time become very muddy. Subsequently the negro was made,
and as Kuti mañkd¢ë thought that he should continue to attend to work
alone, he made the negro's nose flat, and as the water had become very
muddy, the negro washed only the palms of his hands, therefore
negroes are very black with the exception of the palms of their hands.
10. WHY THE BUZZARD IS BALD
Anya'di o tcayl'xti a'nde o"'xa. Na'we nan!ni o tca'ye naha'di

Sian 1A killed all continued in the Day every fish he killed boat
[-was killing all) past. them
dl'x-towe wite'-ya" tcflma'na" de' nahadi' nate'da"yë. Eka"' o'
he filled to morn- the the next he boat he filled half And fish
the top ing went full. then
nita"'xti aka'naiiki kya"'hi kidedi'. "Oya' idu'ti to ko' son'sa no"'pa
very large came up scolded FFiis you eat wish when one two
went ob.)
kikë' tca'haayë idu'ti pi' hena'ni. An'ya ñ$ita'yan de'x tca'yiíxki'yëxti
or you kill you eat good every time People my now your
them should have.] klllall
for me
5 na,".ki'ye kan' kidë'. Eya"' kl'di haw, "Ani' ndowni
" Water
illia'nda hi'
saidto when went There reached when I see not I continue (sign of
him home. home thought,
etc.
aught)
yi'hi xidi' ë't yañko"ni' nixki' " e' ha" ama'wo de o"'xa. Ama'wo-k
he chief he did that to me because"' said when another went in the Another (ob.)
thought it land remote land
past.
i"'hi", ati'-k in'hin a"xti' a"'hin nax-ka"', a'kfldflksa'yë do"'hi ne'di,
he house (ob.) he woman crying sat the peeping through a he was std. look -
reached reached (ob.) crack ing at her
ti' kû'dilksa'yë do"'hi ne'di. Eka"hail' "Dupa'xi-di' " kiye' on
house a crack he was std. look- And then "Open the door" (male said to her in the
ing at her. to female) past
tcldlke' ni'kixti. "Sa'tcidikte' howna ñkande' na," hë ha"', kû'dflksa'
how not at all "Ant just like I am ." said when crack
(=tltogetherin vain :1 that
10 yiñkixti' u'wë ha", "Tcl'dI ë iyan'hi" hi' ina'ñki wo," kiyëdi. tka"'
very small he when " Why you cry (see you sit ?" said to her. And
wet note)
e'keka"' "Ka'wa xidi' ko'hidi hu' ha" tidupi', anyadi' tcaë.

'
then "S strange far up comes when alights people it Mlls
thing above them all.
Pisl'de ko' ñkind-he,eya'ñka da'nde," klyë'di ka"', "Tca'k tldu'wi
To -night when me too he kill me will," she said when " Where he alights
xa wo'," ki'yë ka"' a'kuwe de'di. Aeya"' a'hi. Heya"' a'hi ha"
himted
us"- ?" he said when she took him away. She reached there She reached there when
ally to her with him. with him
anxti' ya" kide'di. E'ya" a'hi tox ma'fiki. ]aka" tidupi' ka'wa
woman the started back. Sh reachedthere he was reclining. And then alighth (or some -
e to thing
the ground)
15 xiya'- ya", ka'wa xi' niton'xti naskl'xti. tka"' %e've. Nixu'xwi
the very large very tall. And then effrilled Ear
unning)
(cbad shing
ome- rlyst
so"'sa kidakxo'pi, ptco"'-ya" kl'dakxo'pi : e'tiko"' ha' kide'di. Ride' ka"
one out oft from t nose the out off from it he did that when went back Went when
to it (started back
home.)
$4 BuTREAII OP AMERICAN ETHNOLOGY [Bars. 47
ewitë'xti E'xka po'tckana' ha'në ewitë'xtti. Nixu'xwi isanhin'xa ma'x-

very early Buzzard short old one found very early in Ear on one side lying
in the it the morning.
morning
kan ha'në. Hind -he ha'në han' nixuxw yan dakxo''ppi,$yo a'wo dakxo'pi.
(ob.) he ffound He too founde when ear e cut it esh another catit
[piece]
E$ehan' Hë'xkanadi' anya' tca'yë ha'nde han' he'pp an- k te'yë hë'di.
And then the Ancient of people killed he was (or when that one (ob.) he he said
Buzzards them continued) killed that
all
20 "Intan'-niliixti'." An
"I was the first" (Y).
ti -
house
ya n e ivan
the
' a hin
de carrieford it
ifit
A yaieyë
An ya'
Man he kille
m.
hë'di. ri1a" xiy On te. Dutca' de' hë'd- han sanin'pixti' kii'hiyan
he said And then chíof make wanted. Washed that finished when white and up high
that. clear
axëhe' kana', k>at'hiyan haxe'yetu kana'ñki. Te'yyë ande'- yankan'
they set in the up high they made him sitting in the lie wholha killed
Pat sta (ob.)
tance)
inda'hiyetu kan' ?'hin. Ë$an' ptcon'- yan nixu'xwi- yan yahe'yan
they sent for him when -hia nose the ear the these
reed then
there.
e'yan a'hi, a"ya si'- yan kitcu' de'di. E$ehan' "e'tu na'ñ$dëdi
he brought the he threw them And then 9 "Is this st one
thither down before him.
25 anya'xi'di wo'," ë haw du'si pe'ti- kan wewe'yë. '4i$e han'
chief f" Said
when
hod f
fire into head
Las
pn,
he stnrly k it
And then
a'yinki'nittcë'-k
lie threw at when
ide'-
fell
k
when
taho' kiya'.
fell to again.
Ee
And then
xyixyi'he
ghe sa
e
was making a sort
random e the of blowing noise
() ground(?)
on'di. E'teya on'nidi' pa'- yan E'$eon'nidi' anyaxi'- yandi
in the That is why -head the is naked Therefore chief the (sub.)
past (bald).
anxti'- yan' i'nt- kan ku on'ni. Ku' kan yi'ñ$on a'nde on'ni.
woman the him (ob.) inp the Gave
Gavve when he was marrying in the
tgave
o him r Past.
Eta" anxti'- ya'ndi, " Ñ$u'man ñ$a'da," kiyë'- di. Ê],Ian' de ko' ni
And then woman the (sub.) " We bathe we go" she said to And to go he refused
him. then
80 bande'- yan a'$uwë de' te ha'nde de' ko de'di. a$an' ani' yi'fi i
he con- when to take him wish- she was this And water small
tinned (Y) (Y) along ing then
nag -kan' eyin'hin. Eliehan'7 " Uma'ki-di' " ki'yë han' e'xtiyan xë na'ñ$i.
sitting (ob.) they reached And then "Go and bathe?' he said when at some he was sit-
% (male to female) to her distance ting.
"U'mak-te'," kiyë'di, ko''- ni kan, tca'ki- k on' ani' ikan'hin
"Go and bathe' she said he refused when hand (ob.), using water she dipped
(female to male) to him up
a'tcu de'di. A'teu de' kan ani' niton'xti- kan' we de'di. Ëka"'
threw it on him. Threw it on when water very large into enter- he went. And
him lug then
anxti wahë' lidë'dl. gi'de on'xa.
woman she cried aloud (?). Went in the
out home remote
pat
NOTES
1. toad. Before ftiti, ë becomes f., as in naekë, nag' inapë,

inspï-xti, etc.
3. oya, according to the Biloxi archaic for odi (sic); rather for o yan
(J. O. D.).
DOMIT-B W ANTON ] THE BILOXI AND OFO LANGUAGES 85
ani .... nixki. This reads, " Because the chief did that to
me (i. e., scolded me), he thought that I ought not to see the water," but
the better rendering is, "The chief said that to me because he thought
that I ought to keep away from the water."
6. amawo,1. e., tuna moo.
9. honna, archaic for else.
10. teidrise iyanhin M inañ1 i wo, given as meaning, "Why do you
sit there crying?" So, Toïd kë ayiñkxyihi hi inañlsi wo, "Why do
you sit there laughing?" As inañki is the 2d sing. of the classifier
(denoting continuous action) instead of xëhe, "to sit," the exact force
of hi before this classifier is not plain.
12. teak tïdwwi xa wo, archaic for teak tkciiwwi xya.
17. Exka potokana, "the Ancient of Black -headed Buzzards," iden-
tical with Hëxkanadi in 37, 7.
18. Hind -he instead of ind-he; so, haxeyetu (22) for axeyetu. Nue-
uxw yan, in full, nieuxwi yan, as in 23.
21. ceiy on, contracted from xi yan on.
22. kana used where kane might have been expected.
22. kanañki, "sitting in the past." Compare kane, "moving or
standing in the past," and ka-mañki, "reclining in the past"-these
three being past forms of nañki, ne, and mañki.
25. peti-kan, "into or out of the fire."
26. ayink1indtcë-k ide -k taho, probably contracted from ayink1ncïte
kan ide kan taho.
33. ani nitonxti- kan we *di, "he went into the very large water,"
is better than, "when the water was very large;" wahë Icidedi, "she
cried out aloud, or forcibly," rather than, "she cried out and started
home," for the latter is the meaning of kick onxa.
TRANSLATION
There was a man who was killing all the fish. One day he would
kill many fish and fill his boat with them quite to the top, and the
next morning when he went to the water he filled his boat half full.
At length a very large fish came to the surface of the stream and thus
reproved the man: "When you wish to eat fish, you ought not to kill
more than two or three. As it is, you are killing all of my people."
On hearing this the man departed. On reaching his home he thought,
"The chief of the fishes said that to me because he thought that I
ought to keep away from the water." So he went to another place.
On arriving there, he went to a house in which sat a woman crying.
He stood looking at her through a crack in the house. At length
he said to her, "Open the door," but it was altogether in vain. She
paid no attention to him. Then he said, "I am just like an ant." He
became that small, and crept through a very tiny crack. When he
got within, he said to her, "Why do you sit here crying?"
36 BUREAU OF AMERICAN ETHNOLOGY (BULL. 47
Then the woman said, " There is some strange being that comes from
the country far up above [in the upper world?], and when it alights
on the ground, it kills the people. It will kill me, too, to -night."
The man asked her, "Where does it usually alight?" Then she
took him thither. He lay down there, and the woman started home.
By and by something bad and cunning alighted. It was very large
and tall as well as mysterious. But the man killed it, cut off one ear
and the nose, and started home.
Very early the next morning the Ancient of Black -headed Buzzards
found the body of the slain monster. He cut off the other ear and a
piece of the flesh, and he said that he, the Ancient of Black -headed
Buzzards, had killed the monster that had been devouring the people.
"I was the first [to overcome him]," said he. He carried the ear and
piece of flesh to the chief's house, and said that he had killed the man.
Then they wished to make the Ancient of Black -headed Buzzards a
chief. They washed him, making him very white, and seated him on
an elevated seat, and they were seated, too.
They sent for the man who had really killed the monster; and he
brought to the chief's house the nose and ear of the monster, throw-
ing them down before the chief. And then he said, "Is this sitting
one [the Ancient of Black -headed Buzzards] a chief ?" No sooner had
the words passed his lips than he seized the Ancient of Black -headed
Buzzards and thrust his head into the fire. He threw him about at
random, making him fall to the ground. And then the Ancient of
Black -headed Buzzards was making a sort of blowing noise, just as
buzzards now make. And because he was treated thus, his head is
bald.
When the chief learned the truth, he gave to the real slayer of the
monster the woman whom he had met in the solitary house. And
the woman said to her new husband, "Let us go bathing." But the
man refused to go for some time. At length he yielded to her entrea-
ties, although he did not care about going. They went to a small
stream. He said to the woman, "Go and bathe," but he sat at some
distance from the stream. The woman said to him, "Go and bathe,"
and on his refusal she took up water in her hand and threw it on
him. Immediately the stream became very large, and the man went
into it and was never seen again. Then the woman shrieked aloud
and went home.
11. How THE DOG DELIVERED MEN
Ma'ni ande'-yan Anya' tcasti'ye a'nde on'sa. E'l1e on'nidi' anya'
Wild that run- Men was killffig many of in the Therefore people
Turkey ningone (People) them as he ran past.
anahin/-kan nanpí1 ni a/ n e on/ni a eo ni ün'naho"ni. Anya'
n/
hair (ob.) wore as a was because therefore he har hair. People

necklace
Doºeºx-SWANTON] THE BILOXI AND OFO LANGUAGES_ 87
tca-uxe'-k dasi' yukp6'- yan adu' a'nde on'nidi' yukp6' kflde'xy6.
finger (ob.) strung leg the was wrapping because leg striped or
nails around spotted.
Anya' tcl'd ] on' te'tu hi ni'kixti tanhi'-xti kan' Tclt'$lJi a'kûtitan'tu
People how to do they in or- not at all he ran so as Dog they set him
kill it der to fast on it
5 kan' no'x6 a'tckaxti klde' dusi' te'y6. Mañk te' kan aduti'-k
when he ran very short with force took it killed it. TWiydy dead (wo= en food (ob.)as)
klkontu' anya'di, Tcii'ñki kïkon'tu.' Aduti' pi'xti-k duti' a'nda

hey made pu the
people Dog they made Food veryy((oob.) be eating it
for him .) it for him.
hi'it kiye'tu xe'ni adu'ti hena'nixti mañ$i' Ekekan, ' Àduti'
that he they said but food all kinds were And then "Food
should to him there.
kQ da'nizti ndu'ti nla'nda he''," he'di Tc i'ñ$i. Ekehan'
infe- superfluous I eat it I continue shall" said Dog. And then
rior, what (?) that
left)
sûn'nihonnl' ne kan' du'si mantk de' x6h6 du'ti ha'nde on'ni.
mush (ob.) he took hee went sat was eating it in the
down I
Ete'di aduti'-k kûda'ni-k du'ti xya'. Btu' a
That is food (ob.) not the (ob.) he habit - They rxg..
why beet eats ually. say it lady.
NOTES
2. finnahonni, "the tuft of hair on the breast of a turkey gob-

bler."
4. tanhi-xti, for tanhin-xti.
6. aduti pixti-k, "good food." The noun and adjective together
are the object of the verb, as the objective sign is joined to the adjec-
tive rather than to the preceding noun.
9. maetk de, in full, raaeVkan de.
TRANSLATION
The Wild Turkey was killing very many human beings. He took
their scalps, and wore their hair as a necklace; therefore the turkey
has a tuft of hair at the present day. He took off the finger nails of
the people and strung them [on sinew], wrapping the strings of nails
around his legs; consequently a turkey's legs are now covered with
ridges just above the feet.
The people could find no way to kill the Wild Turkey because he
ran so fast; therefore they set the Dog on him, and the Dog did not
have to run very far before he caught the Wild Turkey and killed
him. Then men made a dinner in honor of the Dog: they told him
that he should be eating the very best kinds of food; but they had
there all kinds of food. Then the Dog said, "I am going to eat the
food which others leave." And the Dog took some mush which was
there, went aside, sat down and spent some time in eating it. There-
fore dogs do not eat the best kinds of food, but those which are
regarded as inferior, or what is left.
88 BUREAU OP AMERICAN ETHNOLOGY [BULL. 47
12. THE ANT, THE KATYDID, AND THE LOCUST
Ka'tcidïkte-na'-di ti' on$ ne'. iIan' snihi'-xti kan' Sisoti'-di

was making.
The Ancient of Ants (sub.)house And cold very when Katydid (sub.)
Yosaha' i'non- t'eyan'hi. Ti' utcu'wë to ha'nde kan', Ka'tcïdikte'
Locust he arrived there. House to borrow wished continued when Ant
kyan'hi-daha': "Amin'hin-dixyin' iksa'pi han ya'on-pa ya'kitatu ha'
scolded them " Warm when you grow when singing only you attend when
to it (pl.)
ati'-k kayon'ni." $an' wo'xakitu ha' tca'tu o"ni, snihi'xti kan'.
house (ob.) you do not And they became and they died very cold as.
make." ashamed
5 E'l eon'nidi' anan' dixyin' tcatu' xa. Etu' xa. E$e'-dix in' amin'
Therefore winter when they die regn- They rein- That Is why warm
[-every winter) laxly. say it laxly. weather
dixyin' kiya' a'kuwetu' xa. Etu' xa. E'le on'nidi' amin' dixyin'
when again they come out re - They regu Therefore warm when
larly. say it laxly. weather
yaon' pa a'kitatu' xa. Etu' xa.
singing only they follow
larly. sTheit laxly.
NOTES
This must be a version of the Ant and the Grasshopper fable, as

told by lEsop.
2. Yosaha, used where we should expect some such form as Yosaltena,
the Ancient of Locusts, as yosahe-di, is a locust; but as yosahaei is an-
other name for locust, Yosaha may be the Ancient of Locusts.
TRANSLATION
The Ancient of Ants was building a house. When it was very cold,
the Katydid and the Locust arrived at the house of the Ancient of
Ants, asking for shelter. The Ancient of Ants scolded them, saying,
"When you get your growth in warm weather, instead of building a
house, you give all your attention to singing." Then the Katydid and
the Locust became ashamed, and as the weather was very cold they
died. Therefore katydids and locusts die regularly every winter, and
for that reason, too, they come forth again every summer. And
therefore they do nothing but sing in the warm weather.
13. THE CROW AND THE HAWK
An'tckahonna' tando'-yan Paxëxkana' yiñ$a'4i. E'te-ha'nde-kan
The Ancient of Crows her younger The Ancient of she married At length
brother [Chicken-] hawks him.
tëdi
he
yi'ñlai. E'l$eon'ni kan' Antcka-na' a'tcodon-ta' ha'nde onni'
the Ancient she was mourning for him in the
her husband. Therefore
died of Crows past
Paxëxkana'. Eleon'nidi' have' dixyin' wahë' dusï' dë o"ni. Etu
the Ancient of Therefore it finds when cries out catches has gone (9). They
[Chicken.] hawks. one it say it
xa'. Elie' xya kan' hane' dixyin' awa'he yu'lp xya'. Etu' xa.
Pegu. So rlaxxly as it finds when they are crying ont as rein-. They egru
DORSET-SWANTON] THE BILOXI AND OFO LANGUAGES 39
NOTES
1. Antekaho"na, identical (I) with Antcka na of 2. The exact signi-

fication of the syllable "hon" is not clear (see ta"to"na, p. 47). Tando-
yan, " her younger brother," used where we should expect to find
suntkaka, "his younger brother." Paxëxkana is represented as a
female in this myth. Else-hande-kan, "at length," from else, "so;"
hande, idea of continuance; kan, "when;" tgdi, instead of #di;
yví kati=yi9tkatiyan.
2. Eke-onni ka" seems to be identical with eke o"ni-di; atco-
don-ta hande onni (sic)-perhaps antcodon-ta is another form of a"tcodon,
"to mourn for the death of a relation;" hande expresses continuance,
and o"ni shows that the action was in the past.
3.. The subject of hane is A"tcka-na.
TRANSLATION
The Ancient of Chicken -hawks took for her husband the younger
brother of the Ancient of Crows. In the course of time the husband
died. Therefore the Ancient of Chicken -hawks was mourning for her
husband [the younger brother of] the Ancient of Crows. For this
reason when a crow finds a chicken -hawk it cries out and goes after it
in order to catch it (I). The people say that this happens regularly
when a crow finds a hawk: they are crying out as they move.
14. THE CROW AND THE WOOD -RAT
Anya' xo'hi-ya'ndi yi'fÎ1 i kso'woa na'IÎki han, so"sa' An'tckahonna

Person old the (sub.) son she raised she sat and one Ancient of Crows
them
ku' han awo'-yan Adu'ska-na ku'. Ekekan' wax a'de
gave and other the Ancient of gave. They married. And so hunting they
Wood -rata went
anya%o'-yan. Ade' onnidi' sonsa' nasüki' o' dixyin' awo'-yan ko'
man the. They went as one squirrel killed other the (sub.)
ansüna'-k o' dixyin', e'tike kin'hin han' nasüki' An'tckahon'na
duck (ob.) killed thus they arrived when squirrel Ancient of Crows
5 ku' han, awo'-yan a'ndehan ko' ansüna-k' ku. tkan' nasü'k a'dusûdu'ye
gave and other the duck (ob.) gave. And squirrel she was singeing
ha'nde ondi', psnünü'nta awa'hiye. ElIehan' Adu'skana' a'püdüxka'
off the hair [see midnight she got it And then Ancient of industrious
onde', cooked. Wood -rats
151
wadi ansüna' du'stanstan'hin de-hS'd-han uë' awa'hiy6'. Anya' xo'hi-

very duck picked feathers that finished stewed got it done. Person old
often and fast when it
yyan aku'd-ha de'-hëd-han' yan' hamax kan Antckahon' naxa'xa awa'hi'v ,
e feeding her thatfinishedwhen sleep- they lay when Crow just then she finished
ing cooking,
psnünü'nt kan awa'hiy5 han, "Awa'hiñljë ni'. Blue' ha duxtu-te',"
midnight at and "I have finished . Arise and eat ye'to emale
cooking es)
10 kiy5'-daha' an'ya xo'hi. Elj:ekan' an'ya xo'hi-yan, "Sikadut5''dan ni'l
sheer d to person old. And then person old the, I have finished .
1 ixon'pi ni<," ë han' kiya' yan'ni. Ekekan' Antckana'di

I have had said and again slept. And then Ancient of
plenty Crows
woxakr na'ñti han', wite'-yan a'kïtüpe' de'di. A'kltüpe' wa' ande'
ashamed sat and next the to carry went. She was carrying some -
morning thing all the time.
Antckana'di na'wi kan eked-xyin' Adu'skana ko pflsi' -yan kan'
Ancfentof Crows day when after that Wood -rat the (sub.) night the when
a'kftüpe' ne lode, na'wan-dixyin' yan's ne kde'-pilai'; kiya' tcllmana
was (stood) carrying all day wpa till niging ht again long ago (?)
15 a'kitüpe' de'di püai'd-xyin. t'tite'tu onde' An'tckanadi', " Ku'hadi

to carry went night when. They did after(?), Ancient(tuof Crows, "Up -stairs
that see o'dí' )
line 6.)
don'xtu-te'. Pfsi' adadi' yuke' ko yihi'xtitu ha'ni. Ñtint ko'
look ye Night gather at they who the most might I (sub.)
(female to males). have (f)
na'wi ñkada' ñtande' ko yañktci'dite ni'ki ni'. E'tüxkilIe'. Kuhadi'
day I gather I am I am of little . It makes no Up -stairs
or no account. difference
don'xtu-te'," e' kan kohl' aditu' kan, tcina' psohe tcutcü'k ma's
look ye" said when up- they climbed when very few comer piled here (ob.) lay
(female to males) stairs and there
kan, "U-1-1 Midi" uti' elite," e 'han, dan' du'ti de'-hed-han' elIekan'
when "O! (See Note.) " said and took ate that finished when and then
20 Adu'skana he', "Na'wi ada'di yute'ko ayi'hitu ha ni'. Ñliint ko'
Wood -rat too, "Day gathers at they who haave
theeyuch ma ?) I ( sub.)
han ñkada' ko yañktci'dite ni'ti ni'. E'tüxkite. Kuhadi'

night when 1 gather I am of little or no account . It makes no Up -stairs
difference.
don'xtu-te'," e' kan Aduskana'. Aditu' kan, Hide'de nedi'! 'u'ti-yan
look ye" (female said when Wood -rat. They when, They were falling mast the
to males) climbed continually
up
a'yix wadi. Ekekan' xo'hi-yan ahiske' wa' dan duti' de- hed- han'
she had so much. And then old the fond of it, very took ate that finished when
begrudged it
to any one
else, was
greedy
tcipu'xi ado'pixti ktcin'hinye'. Eton han' An'tckahonna' ko tcinto'hü
blanket very new she covered Did when Ancient of Crows blue cover
[wood -rat]. that
25 tcü'pan kan' ktcin'hinye An'tckahon'na. Etehan' iñkana'ñk-wade'
decayed (ob.) she covered Ancient of Crows. And then sunrise toward
[Ancient of
Crows]
udu'nahi de'di. Etehan' ayitü't süpi' a'xehe yaon' na'ñki. Etehan'
turned went. And then stump black sat on sang sat. And then
akidi' xaxa'hi du'si han an'tcka tükpe' ondi', "A+! -a+1" e' han'tca de'di.
insect rough here took and crow she changed "Caw! cawl" said awhile went.
and there - into it
E'ke on'nidi' onhon' e'itihe'tu xa'. Etu' xa. E'tëd-xyin' Adu'skana'
Therefore crying they say that always. they regu- After that Wood -rat
say it larly.
ko tctpu'xi ktcin'hint kan' adu'ska tü'kpe han isa'-k uwe' onnidi'
blanket she covered when wood -rat changed and thicket (ob.) went be -
her into it into cause
30 e'ke on'nidi' hin on'xti xya'. Etu' Sca.
therefore hair is very always. regularly.
Theyt
DOHBEY-BWANTON] THE BILOXI AND OFO LANGUAGES 41
NOTES
1. ksowon (hapi); anya wohi, "old person," in this myth and else-
where, "an old woman."
2. Pví lcadontu. One son of the old woman was given to the Ancient
of Crows as her husband, and the other son to the Ancient of Wood -
rats; anyc4o-yan, " the two sons of the old woman."
3. onnidi, "as," "while" ; sonsa .... awo-yan one [man], the other
[man].
6. ondi, "as," "while" (I): compare onde (15) and see p. 46, line 1;
psnnünta (psi).
8. akud-ha (=akudi-dahaP), said to be the archaic form of akudi;
hamax kan from<mañki (ma), and kan.
10. B7cadutëdan = ñ caduti, edam (ti).
12. akïtüpe, not "to carry on the back" (kf'di) nor "to lay on the
shoulder" (aníl dg), but to carry, either on the shoulder or in a wagon,
etc.
15. pí2sid-xyin, contracted from pûsi dixyin, during the night.
17. nilci ni, pronounced ni+ki ni, the last vowel with considerable
emphasis.
19. ëdidin uti egg. The exact meaning is uncertain. The phrase
was first given as meaning, "Are these acorns or mast that you have
here e" Subsequently ëtikë was rendered, "It is that way," which
does not seem to make sense with the rest.
22. Hid. de nedi. Hidëde (idë), to fall of its own accord. The redu-
plication of de indicates repetition of the action; nedi, a classifier or
auxiliary verb, to move or stand, denoting continuous action.
23. ayix<ayihi or yihi; ahiskë, to be unable to get one's fill; hence,
to wish to keep all for himself, to be greedy.
24. tcintohü; used here for tohi, "blue;" tein may be compared with
ktcin in kteinhinyL "to cover."
25. vílkanañk-wade (ina, "sun;" akanaki or akañki, and wade+).
26. ayitüt (tudi).
29. ktcinhint (kin).
TRANSLATION
There was an old woman who raised two sons. One son she mar-
ried to the Ancient of Crows, the other to the Ancient of Wood -rats.
When the two men went hunting, one killed a squirrel, and the other
a duck. On reaching home, one man gave the squirrel to his wife,
the Ancient of Crows; the other gave the duck to his wife. She who
took the squirrel was singeing off the hair for a long time, and she did
not get it cooked until midnight. But the other woman, the Ancient
of Wood -rats, was very industrious; she picked off the duck feathers
very quickly, and then she stewed the duck, which was soon done.
The old woman [mother of the two men] gave the food to her [the
Ancient of Wood -rats], and when the meal was over they went to bed
42 BUREAU OF AMERICAN ETHNOLOGY CIVIL. 47
and were sleeping when the Ancient of Crows finished cooking. This
was at midnight. She said: "I have finished cooking. Arise [ye] and
eat." Then replied the old woman: "I have finished eating. I have
had plenty;" and she went to sleep again.
Then the Ancient of Crows sat there ashamed. The next morning
she went to bring something on her back. She was doing this all
day. Subsequently the Ancient of Wood -rats was carrying something
on her back all through the night, and during the day she was sleep-
ing; but when night came she resumed her occupation.
After they had been acting thus for some time, the Ancient of Crows
said: " Look upstairs. They who gather at night ought to have col-
lected the most. As I gather in the day, I am of little or no account.
But it makes no difference to me! Look upstairs." Then the others
climbed up, and found a few things piled here and there in the corners.
The old woman exclaimed, "01 all that you have collected is a parcel
of acorns!" (I) Then she took them by the handful and ate them.
Subsequently the Wood -rat, too, said: "Those who gather during the
day ought to have collected much. As I gather things at night, I am
of little or no account. But it makes no difference to me! Look up-
stairs." When they climbed and looked the objects were falling con-
stantly, as the Wood -rat had gathered a great quantity of mast. The
old woman was very greedy; she took the mast by the handful and
ate it. Then to show her appreciation of the Ancient of Wood -rats
she gave her a new blanket. But when she did that, she put on the
Ancient of Crows a decayed blue cover [of some sort]. Then the
Ancient of Crows turned and went toward sunrise. She came to a
black stump on which she sat and sang. By and by she seized an insect
which had a rough body, and immediately she changed into a crow
flying off as she cried "Al a!" And the people always say that for
that reason crows are cawing.
Subsequent to the departure of the Ancient of Crows, the Ancient
of Wood -rats changed into an ordinary wood -rat, after putting on the
new blanket, and went into a thicket. And because of the blanket,
the wood -rat always has plenty of hair.
15. AMA KIDUNAHI, OR THE WORLD TURNED OVER
Ama' kldu'nahix ka"' an'ya de' tca on'ni etu' xa. Elleka"'
Earth rolled [orturned when people this they died (in they say regularly. And then
over and over?) the past)
a"'xti so"'sa antatka' no"pa'yë da" aya"' -k ato'wë on'ni.
woman one child she took two finished(?) tree (ob. ) she lodged in it sat in the past.
Na'x kide' ani-ya"' xëpi ka" tci'dilië de' ti'dupi' hi ni'li nax
sat till water the went own when how to go to alight none sat
ka" E'xka-na'skë-na' kan "Tidu'wi-yañl a-t;e'," kiy ' ka", "e'ke
when Ancient of Red-headed when "Help me to get down" she mid to when "so
Buzzards (female to male), him
5 $o' a"tatka' sonsa iku' hi ni'," kiyë'di. 1Fiyë' ka" tidu'wiyë
if child one will give to you" she said to She said when he helped her
(female speaking) him. to him to get down
DORSET-aWANTON] THE -BILOXI AND OFO LANGUAGES 43
kan antatka'-yan ku'ni on'ni etui xa. Büdëska' natci'yan
though when child the she did not in the they regularly. Bird cloud the
give to him peat say
du'stlûki na'ñl{ onni', si'ndi-pa' kïduspe na'ñ$ on'nidi' si'ndi-
graeped with sat in the past tail alone sank in the sat in the past, tail
theeiirr claws water because
pa'di sonson'ti yu$ë'
only why all sharp at 114hey are
xya etu' ga.
always
Oma'yi-na'
they regularly. Ancient of Yellow- was there
elite nañ$
sat
the ends say hammers
on'ni, e'$e on'ni si'ndi-pa sonson'ti. Pflka'yi he' 6'4ite na'tcï-k
in the so in the past tail only all sharp at Large red- too was there cloud (ob.)
Pad the ends headed
woodpecker
10 du'stflki on'ni : e he' . si'ndi-p sonson'ti. Te'-iñkayi' ehe' i$e
gpL sat in the past he too tail alone all at
in
Ivory -billed was there
the woodpecker too
na'ñs on'nidi' sindi'-p sonson'ti etu' ga.
sat , tail alone all sharp at they say regularly.
the ends
NOTES
1. Rdunahix, probably contracted (judging from the x) before
ka", from kïdunahihi, "to turn over more than once." When the
world turned over, it made water so deep that it reached to the sky
and drowned all the people but the woman and her two children
[probably a boy and a girl] ; sonsa, pronounced e018+8a.
3-4. Nax ka", a contraction of nanki before a k.
4. Ëxka-naekë-na ka", perhaps we should insert eyan'hi, "he
arrived there," between the noun and ka", in order to complete the
sense.
5. iku hi ni, given as archaic for nyíku dande; but iku now
means, "you give (or gave) it to him," and at present they would say,
vñku dande or nyiku dande, "I will give it to you;" Ai ni is a femi-
nine future ending, "must," of which hi na is the masculine.
6. gild aka. "The birds were clinging to the edges of the cloud,
their tails hanging down into the water."
8. sonsonti, "all [the tail -feathers] were sharp at the ends." Had
it referred to one alone, psonti would have been used.
8. Omayi-na. The omayi is so called from its note, "Hu' hu',"
made when it gets an insect from a tree, etc.
9. lklkayi, a large red-headed woodpecker, with a long bill,
stays in the swamps, and cries, "K4'-tx-tt'-tï-tt'-tt-tt'-tï." The white
people call it the " Bate bird."
10. Te-iñkayi, a white -billed [woodpecker?] that stays in swamps
and cries, "Td-iñk! Te' -ink! Te' -ink! "
TRANSLATION
They say that when the world turned over, the people died. A
woman took two children and lodged in a tree. She sat there waiting
for the water to subside, for she could find no way of reaching the
ground. On seeing the Ancient of Red-headed Buzzards, she cried
83515°-Bull. 47 12-4
44 BUREAU OF AMERICAN ETHNOLOGY [stmt.. 47
to him, "Help me to get down, and I will give you one of the children."
He assisted her, but she did not give him the child. There were birds
clinging by their claws to the cloud, their tails alone being under the
water, and that is why their tails are always sharp at the ends. One
of these birds was the Ancient of Yellowhammers. Therefore its tail -
feathers are sharp at the ends. The large Red-headed Woodpecker
was there too, as well as the Ivory -billed Woodpecker, therefore their
tails have their present shape.
16. THE RABBIT AND TITE OLD WOMAN
An'ya xohi-di' anya' tcaxti' kan tci'di1 on de' tetu' hi ni'l i Ekan'
Old woman (sub.) people she killed when how to do it that they kill can (7) not. Then
very many her
Tc6'tkanadi' aniya' xo'hi tükpW' heyan'hi. An'ya xo'hi-yan te'yö
Ancient of Rabbits, old woman he changed he reached Old woman the he killed
(sub.) into one there.
c(her)
wt -k uksa'ki han' ko' psûkï'-k xghe'yë han' isa'-yañk ustü'ki
-head he cut off and gourd cut inó when he set it in and thicket the (ob.)
(ob.) ithe up j
ha'nde han' te'4 manx kan' ane' yute' han pa ni'ki ma'x kan
and dead she lay when found they were and head wanting she lay when
hontlnuér
5 a'ne. Tektkana'di i'ndi ni'Ii kiya'xtu hi' yi'hi wahë' na'ñl i.
found Ancient of Rabbits, he not they think that he thought he cried he sat.
(her), the (sub.) about him out
xohi' l ye'hontuni'-di 6'#ile ha'nde han', "lú+'de ande'd6 don
Anya'
Old woman they did not know as (did) so (?) she was (7) and, "This one
On' na'ni xyo'," ë han', "Te'y6 xy6 na'," a han', ti' -k ha'ppsûktu'
done it must have " said and t us kill her" said and house (ob.) they sur-
rounded
kan ti' una'ktclktcl-de' u'tûpl kane' kan' kûdûksa' aka'naüti
when house he dodged about hole dug stood (7) e(?) when crack he came forth
from
han' de'yiñki-daha' de' ande. Awode'-yan natckë' non dë'de han'
and he got away from them he was skirt the kicked off threw away and
departing.
10 ko' psûki-yan' du'si han mahW' dedi, anyato' tü'kpë han' mah6'
gourd cut the he took and crying out went man chatwo nged and crying
in out
dö'di. E'yan ki'di han' ko'-k psßli-ya'ñk an'yaxi'-yan ku'.
went. There got home and gourd (ob.) cut in two the (ob.) chief the gave to
him.
Anya'xi-yan' ku' kan an'xtl pi' dïl o'hixti nax kan' a"yaxi'-yandi
Chief the gave when woman good sure enough sitting when chief the (sub.)
anxti'-yanka' Tcëtkana'k ku' kan yiñ$on' na'ñk ovni'. E'le on'nidi'
woman the (ob.) Ancient of (ob.) gave when he sat married. Therefore
Rabbits to him
anya'di ki$g' don'-daha' dixyin' mahë' ha'nde on' yandi' anya'di
man though he sees them when crying out continues man
lö kilë' don'-daha' dixyin' wahë' de xa'. Etehan' tûpt ''we de xa'.
though he sees them when crying out he regu- And then making patter- he regu -
goes larly. ing sounds with goes larly.
the feet
Etu' xa.
They say regularly.
DOHBHY-8WANTON] THE BILOXI AND OFO LANGUAGES -45
NOTES
1. keen, etc. The people did not know how to kill the Old
Woman.
2. The Ancient of Rabbits took the form of an old woman.
3. iaa-yarilk ustüki halide, "he was standing it up in the thicket"
(sic).How a gourd could be stood up is a puzzle. Better say, He
was placing it upon a thicket; ma"x=max<mañki (ma) before a k.
Ane=haine.
5. kiyaxtu (yihi).
6. ëtike hande, as the friends of the bad old woman did not know
the disguised Ancient of Rabbits, they thought that she (he) was the
cause of the death of the bad old woman; dos on, the meaning of dos
here is uncertain, a case of hapax legomenon (?).
7. Teye xy. na, "let us kill her;" analogous to kilt4ki wy. na, "let
us tell it;" aku xy. na, " let us feed him;" ataºntni xy. na, "let
us work," etc.; hapsaktu (psük).
9. nos d de, probably intended for nos de' di.
11. ko-k, in full, ko-ka", "gourd, object of an action;" padkiyañk,
contracted from psitki yas-ka".
13. yi?i con nañlc osni, "he sat married;" (1, married; 2, sit; 3, past
sign). The act of sitting beside the woman in the presence of the
chief and others constituted the public marriage ceremony.
13-15. Therefore as the Ancient of Rabbits was crying out when
he saw the people, so does an ordinary rabbit go off crying out and
making pattering sounds with his feet when he sees human beings.
This appears to be the sense.
TRANSLATION
There was an Old Woman who killed many human beings. But
how to kill her, the people did not know. At length the Ancient of
Rabbits took the form of an old woman, going to the house of the bad
Old Woman, whom he killed. He cut off her head and placed it in a
gourd which he had cut in two. Then he placed the gourd containing
the head on a thicket, allowing the dead body to lie undisturbed. When
the people of the bad Old Woman arrived, they found her headless
body lying there. The Ancient of Rabbits sat there, crying out
because he thought that by thus crying he would disarm suspicion
that he was the slayer of the Old Woman. But as the disguised
Ancient of Rabbits was a stranger to the friends of the bad Old
Woman, they began to suspect him. They said, one to another,
"This one must have done it. Let us kill her 1" They surrounded
the house [to prevent the escape of the Ancient of Rabbits]. But the
Ancient of Rabbits dodged about, and after digging a hole he escaped

through a crack, getting beyond his pursuers. As he went, he kicked
off the skirt and threw it away. He seized the gourd containing the
head of the Old Woman, and went along crying out, though he had
assumed the form of d man.
On reaching home, he gave the gourd and the head to the chief, and
the latter gave him a very pretty woman as his wife. The Ancient of
Rabbits sat beside her.
It was because of what the Ancient of Rabbits did, as told in this
story, that ordinary rabbits now cry out and run off, making pattering
sounds with their feet, when they see human beings.
17. THE ANCIENT OF TINY FROGS (PESKANA) AND HIS GRANDMOTHER
Pgskana' 1pinkun'yan-di axi'kiyë, iñkane'ye ha'nde ondi'.

Ancient of Tiny grandmother (sub.) shut him up caused him [she] was in the
Frogs to makehim to vomit past(?).
mysterious
Intohe'danye han' a'$uwe han i'ñkana'ñlii uwa'de udunahi' yaon' nix
She finished [mak- when took him and sunrise toward she turned sang walked
ing him brave?] along
ne'. E$ekan' Tantonna' ki'di kan', "Itü'ksik dg' dusi' donhon-te',"
moved. And then Ancient of came when "Your sister's this grasp look at him" (fe -
Panthers there son him male to male)
kiyè' kan indo wa'di, ayan' adix de' kuhi'xtiyan' ln'hln dus{)' uxtaho'
said to when brave very tree he went very high he reached tore he fell
[him] climbed there it
5 ha" e'yanhl'. Pgskana' kl'dus kan' du'si han' ayan' indüko' kan
and arrived Ancient of took hold when grasped and tree hewhip when
there. Tiny Frogs of him him
yatka' xoxo'ki po'tcka de o"'ni. E$ekan' kiya' de'di. Eliekan'
jaw broken here short went in the And then again went. And then
and there (-round) past.
kiya'yaon' nix ne'kan Onli i
kiya ' n " Itü iksllíil idu'si
ki di kan',
again singing was when Bear again came when "Your sister's you seize
walking there son him
don'hi han' da -te'," ki'ye kan' yan' ade'di du'kûka'pi tcudg' a'nde
look at him and go (female
ffeeme e said when tree limbe pulled offthrew he was
them
han' u du'si Pgskana'. E$ekan' du'si ayyindüko' kan si'ndi tu'di
and com grasped Ancient of And then grasped w ipp d him when tail [at the]
Jug him Tiny Frogs. him against the tree root
10 sü'ki de on'ni. E$ekan' intcpè' yuke' naha' a'de. Ketca'na yaon'
broke it he in the And then laughing they after they Again singing
off went past. at him were went.
nix ne' kan Yanasa' kiya' ki'di. Eliekan' ehe'düxkiye', "Itû'ksi
was when Buffalo again came And then she said the same "Your sister's
walking there. thing to him son
de' idu'si don'hi han' da -te'," kiye kan' extihin' san'han Wa' ayan'
this you look at and go thou " (fe- said to when that very strong very tree
grasp him him male to male) (him) one
in'tûtcu' tca'ye a'nde naha' u du'si Peskana'ka. Ekekan' du'si han'
he pulled used it up was after com- seized Ancient of Tiny And then seized and
up by the (7) ing him Frogs (ob.). him
roots
ayan' indúko' kan tinska' kso han' tonxka' de' kan intcpg' yule' naha'
tree whipped when back of broken and hump- went when laughed they after
him against it the neck backed at him were
15 kiya' a'de. EIekan' kiya' yaon' nix ne' kan, Ita' kiya' kidi' kan
again they And then again singing was walking when Deer again came when
noºsar-awswroN] THE BILDxI AND OFO LANGUAGES 47
eh5', c Itûksi' d5' idu'si don -te'," ki'ye kan' Otte' tidupl' ha'nde
to him " Your sister's this you grasp look at him" said Ito when leaping alighting he was
too (?) son him (female to
male)
naha' u du'si. Ekekan' ayan' indüko' kan pûtcon' xoxo'ki han
after com- seized And then tree whipped him when nose broken here and
ing him. against and there
e'keon'ni pûtcon' yiñk sti'. Ekekan' Peskana', "Ha'awitka' de
therefore nose small very. And then Ancient of "Under the leaves here
Tiny Frogs
na'ñki da'nde na', Enan'x kike' ita' kinoxwon' inhia' yan'xa
I sit will (see Note.) deer chase him arrive nearly
(see Note.)
20 i'ñkûdûtan' da'nde
I urge yon on will
na'" kiye' han, elgehan', "Pest pesl ñkedi'
sai to and and then "(cry
(c of the TinY Frog) I ea y -it
[i
ko, tciwa'ya-ta'," kie' han eyanhin' diko'he ko, "Pesl pesl pe's!
when do your best" saidto and arrived there just when " (cry of the Tiny Frog)
(male to male) [him]
ñla' dande' na. Elie ko', tcl'nahin-ta', tci'waxtiyyaa-ta'," kiiye' on'ni.
I say will . so (I) when go fast do your sad to in the
it (male to male) (male to male) [him] past.
Etu' xa. E'keon'nidi' Peskana' ohon' hande' dixyin' ita' kïnoxwon'
They regu-Therefore Ancient of crying he was when deer runs after him
say it tarty. Tiny Frogs out
yan'xa etu' xgau anya'adi.
almost they people
larl
NOTES
1. Pëekana. The peeka is said to be a tiny black frog, not more than
an inch long, with a sharp nose. living in muddy streams in Louisiana;
its note is, "P a pëe-pes/" It is called also "apëska." It differs
from the bullfrog, common frog, and tree frog.
1. axikiyg (xi, "mysterious," "superhuman," and the causative end-
ing kvyë), given as meaning "to shut one up in a house, give him an
emetic and diet him." Had the mother acted instead of the grand-
mother, axiye would have been used; ondi here seems equivalent to
onni, a sign of past action (-di being occasionally used instead of -ni),
rather than "as" (see No. 14, line 6; onde, No. 14, line 15); Intohedanyi,
given as meaning, "to finish," but as edam and Medan mean finished,
and -yë is a causative ending, may not into be "brave" (compare indo,
indoxti, intoxti, " to be brave ") ?
2. iñkanañki, i. e., ina akanañki, "sun comes forth;" uwadë =
wade (tea).
2, 3, nïx ne, to be compared with ad4e de, line 4, ni; being from
ni, and add; from adi. Most words ending in i add an x before a
dental (d, n).
3. Tantonna, archaic for tanta; probably Tant -hon -na (compare Antcka-
hon-nia, No. 13, line 1).
3, 7, 11, 15. kïdi, used instead of eyanhi or inhin (I).
3. Itiikelk = itiikeiici in line 7, etc.; dusi used instead of idusi as in
line 7; on, in don hon -t , an imperative, can not have a past reference; it
must be the other onni expressing continuous action or action at the
moment of speaking.
48 BUREAU OP AMERICAN ETHNOLOGY [BULL. 47
4. kuhitiya": compare kohl, kuhi; duns dusadi; uxtaho; see taho

toho; si.
5. i"dñko(in, instrumental or locative, "place where;"muko dukomi);
potcka usually means "globular," but here it is said to mean " short."
8. adi di, adëti = aya" adëti; teudë= teu *di; u= hu -di.
9. ayi"dñko, contracted from aya", in-, instrumental or locative sign,
" place where," and (aa2kodi.
11. kiya. The use of kiya here and elsewhere in this text before
kïdi is peculiar, as each animal did not come " again."
13. i"tdteu teayë may be ieutiitou tea/ye dutiteu.
14. ho: see ha.
16. ehe refers to the one addressed, the Deer.
18. Haawitka, contracted from haarwai, "leaves," and itka, "under,
within;" nañlci intended perhaps for u'rinahl i, "I sit;" ena"x kiln, con-
tracted from e naAki kikë, according to a law of euphony, and translated
(1) "I am going to stay so-it makes no difference;" and (2) `'Let it
stay so-it makes no difference;" ktinoxwo" (= k7nwxwe o") nose or noxwe;
ya" shows that a remote place is referred to, "the place where they
chase the deer."
20. i%ktlddta" (data").
21. tciwaya-ta, from teiwaye.
20-22. "Pes! pës!-teiwaya-ta," and. "Pës1 pës! pès!-teiwaxtiya-
ta," seem to be equivalents, but it is probable that the second phrase
was an actual warning given to the Deer after the instruction given in
lines 20-21.
22. teenahi"-ta, tcrinahixti de-tcvwacetlya-ta, toiwaxtiye, teiways.
23. leskana: this should be peska, an ordinary tiny frog (I).
24. anyaadi=a"yadi; waadi=wadi; haawi=hapi and awvya".
TRANSLATION
The Ancient of Tiny Frogs was shut up by his grandmother in order

to give him superhuman power; and for that purpose she was making
him vomit. When she finished, she took him along, going eastward
and singing as she proceeded. At length the Ancient of Panthers
met them. To him the old woman said, "This is your sister's son.
Look at him and wrestle with him!" The Ancient of Panthers was
very brave. He climbed very high up a tree, which he tore to
pieces, falling to the ground with it. Then he seized the Ancient of
Tiny Frogs, but the latter caught hold of the Ancient of Panthers by
the hind legs and whipped him against a tree, breaking his jaw in
several places, so the Ancient of Panthers slunk off with a short jaw.
DORaIT-SWANTON] THE BILoxI AND OFO LANGUAGES 49
The old woman and her grandson resumed their journey. By and
by they encountered the Bear, to whom the old woman said, "Look at
your sister's son and go and wrestle with him." The Bear was pulling
off the limbs from a tree [to show his strength]. Presently he rushed
on the Ancient of Tiny Frogs and seized him. But again was the An-
cient of Tiny Frogs the stronger; he took the Bear by the hind legs,
whipped him against a tree, breaking off his tail near the roots, and in
this state did the Bear depart. After laughing at the Bear, the two
resumed their travels.
Again was the old woman singing as she walked, and on meeting a
Buffalo she said to him, just as she had said to the others, "Look at
your sister's son, and go to wrestle with him." That very one, the
Buffalo, was very strong; with his horns he uprooted a tree and
spent a little while in destroying it. Then he rushed at the Ancient
of Tiny Frogs. But the latter was too powerful for the Buffalo, whom
he seized by the hind legs and beat against a tree, till the back of his
neck was broken and he became humpbacked. As he departed the
old woman and her grandson were laughing at him, but very soon
they went along.
Again did the old woman sing as she walked, and it was not long
before they met a Deer. To him, too, she said, "Look at your
sister's son and wrestle with him." After leaping up and alighting
on the ground, the Deer attacked the Ancient of Tiny Frogs; but the
latter seized him by the hind legs and beat him against a tree, breaking
his nose in several places and leaving him a very small nose.
Then said the Ancient of Tiny Frogs to the Deer : " I shall remain
here under the leaves. It makes no, difference. When [the hunter]
has nearly reached the place where they chase the deer, I will urge you
on [to escape], by saying, Pës! pest' When I say that, do your best
[to get away]!" The Ancient of Tiny Frogs had scarcely finished
giving this information to the Deer, when he cried out, "Pes! pest
pea! I will say it, as it is so. Go quickly! Do your best 1" For just
then the hunter had come sure enough.
Therefore when a tiny frog cries out now the people say that some
one has almost run after a deer [or, is on the point of running after a
deer].
18. THE WATER PEOPLE
Anya' xoxo'hitu antatka' nax ka' kinon'tu han' sinto' ya'ndi ade'
People they are old child sitting (ob.) they had the and boy the (sub.) speech
care of [anther's
children]
kuna xeni xti kan ade' ki'yetu' di in, kwia'hanixti an de''
did not listen to when speech they said to when [-ever] so he would not think was
at all him of such things
[-they spoke to him]
50 BUREAU OF AMERICAN ETHNOLOGY WILL. 47
xya ha" ka'wa kib ' ki'yetu' dixyin' ë'4.11 a na'ni wo' yuhi'
always and what no matter they said to when [-ever] it will not be so he thought
xa. E$e' nita", "Na'wi ne'yan ani' nitan' hu. ha" kïduspe'yë
usually. So since, "Some of these days water great be co - and to
sink inítto
5 idon'hondak-t6'," ki'yetu' dixyin', "n'4ite na'ni wo'," e'di. Etekan'
you might see (fe- they said to when [-ever] "It will not be so" he said it. And then
male to
"Na'wi ne'ya" idoe'hi da'nde," kiye'di.
shall"
Ki'yë kan', " rile na'ni
"Some of these days you see it she said to She míd to when, "It will not be
him.. him
wo' " yi'hi ha" a'tctu ka" ayo'hi ye'hiyan tañtiyan' a'tuwë da' 011, "Ani'
so,'; he and they sent when lake close to his sister he took along " Water
thought him for as he went
something
de'tite kI'dûspëyû'n$e-dq.h$'," yi'hi.. Ani' -k do"hi ne'di. Eteka" ani'-
tb is the it sinks us" heehh Water (ob.) looking Ehe And then water
way thou
ya" hu o"ni. Etekan' tdI'dïte de' mant ada' hi ni'lgixti ne'di. Eteka"
the was eomina. And then how this out of they to with none [they] And then
the way go reach at all stogy
[-get]
10 de' kldfispe'-daha'. Kukin'hinnixti ka"' xoxo'hi yya'ndi i'ndaha'de
now it sank them. Did not get home when old people the (sub.) to hunt, they
(sic) at all (sing.) went
tcu'wa-k a'de ne'di ko' utoho'ye yu$e'di. Ayo'hi ye'hiyan ill's kan
somewhere they moving when following they were. Lake close stood when
went the trail
ani' hu' onde' taho' k!'pana'x kanë' ka" don/hi yute' naha' ka'de.
water had it lay it turned back it stood when looking they afterward they
coming or moved at it were went
E'yan kin'hin has' "Ani' -k wahetu' yete'," e' yute' naha' ayo'hI-k
There reached when " Water (ob.) they went must saying they afterward lake (ob.)
t allher
home into have" it were
sarhi''xti wa'tatu kite kudo" xtonnhlxti ha"' an' ya xo'hi ka"' atuwë' ha"
dnot see and old woman (ob.) and
ve timé g watch d itthh t [yyhe ul along
15 ayo'hi ye'hiyan a'hintu ha"' ya'on hi' kiyë'tu ka" ya'on nax kan' a'ni
lake close to they and sing to they said when sing she sat when water
there to her
na'ta a'kuwë axaxa' hama'ñti ha" i'ñkihi donhi' amax kan'. "Yaon'
middle they com- they were standing and laughing they were looking when. " Sing
ing forth
sanhan'hadi'," ki'yë ka"' yaon' sanhan'xtihë' na'ñtl xe'ni kan ka' -
make it loud- (male he said when sing making it very loud she sat but when they
to female) to her
kuwetu'ni o"ni'. Etu'
did
xa.
regularly
E'teon'nidi' anya' a'nitka'k
Therefore people in the water
të'
they are
thet come o]ut [on Thheyy
me
xa. Etu' xa. 1
usually. They usually.
say
NOTES
1. a*tatka, "a boy and his sister;" nax ka, wrongly rendered
"orphan" by an informant, but " orphan" is implied in the following
verb, kino"tu (no"); in this case, lomo*tu-daha, "they had the care of
them," might have been used.
4. Eke nica", "as it was so," or, "since he acted so."
5. idoahoadak-t., imperative in form, but used in a prediction
=ido"há daaide (line 6), "you shall see it."
DORSET-$WANTON] THE BILOXI AND OFO LANGUAGES 51
8-9. Ani-yan Au o*ni, "the water was rising and approaching the
bank."
10. S-uki"hi'nixti really applied to one person, the regular plural
being kuki*xtunixti; indahade, contracted from indahi and ade.
12. Ani ku onde talio ktpamam kan4; here are three stages: 1, the
rising (Au onde); 2, the turning point (talio); 3, the receding of the
water.
13. wahetu refers to the two children.
14. kudos xtonni eti, used instead of kudo*xtu-d ha-nixti, "they did
not see them."
17. 8a"Aa"Aadi is here the imperative (a male speaking to a female)
of the indicative, which has the same form (8anha"Aadi, 8anha"ha-
yedi, etc.).
18. anitkak, contracted from ani, "water," itka, "within," and
ka", the objective sign.
Another ending of this account is:
EEeo"xadi' anya'adi an3'-k yukä'di etu' ga.
That is usually
the reason why ()
people water in they are they usually.
say
TRANSLATION
An old couple had the care of two orphan children. One of these
children was a boy who was disobedient, paying no attention when
the old people spoke to him. Whenever they said anything to him,
no matter what it was, he always thought, "It will not be so." Since
he acted so, the woman often said to him, "Some of these days there
will come deep water which you shall find will take you beneath it;"
but whenever she said this, he replied, " It will not be so." As he
always made this response, the old people sent him on an errand,
allowing him to take his sister. They went close to a lake, and as the
boy stood looking at the water, he thought, "This must be the water
that is to sink us." And then the water rose higher. The boy and
his sister stood there, being unable to find any way of escape, and
finally they were submerged.
As the children did not return home, the old people started out to
seek them; they were going somewhere following the trail. At length
they stood close to the lake, where they were standing looking at the
water which after rising had receded again, and by and by they
departed. On reaching home, they were saying, " They must have
gone into the water." And as from that day they watched the lake
for a very long time, they did not see the children at all. So at length
they took an old woman close to the lake, and commanded her to sing
[magic songs?]. As the old woman was singing, the children appeared
.
above the surface in the middle of the lake; they were standing there
laughing and were looking about.
52 BUREAU OF AMERICAN ETHNOLOGY Wu,. 47
Then the old man said to the old woman, "Sing loud!" But
although she sang very loud, the children did not come out of the
water [to the land]. Therefore the people usually say that there are
people under the water.
19. THE BUFFALO: A FRAGMENT OF A MYTH
Ku'ti ma'ñkdë Yïnisa' ayiñk-ta' ti tcu' han anya'-sahi'
The One Above Buffalo his animal house put them and Indian
in it
inda'hiy5-dfha' ma'x kïde' e'yan in'hin, i" oho' ma'ñli han
he sent for them he sat till there they arrived sunset he reclined and
inda'hiyë-daha' ma'x kïde' ko a'de ondi' eyin'hin. Elekan' ti'
he sent for them he sat till now they in the past they arrived And then house
(?) went there.
dg ne' kan dupa'xi kldon'hiye'-ds,ha'. Elekan' Yi'nisadi' ti'
there stood (ob.) he opened showed it to them. And then Buffalo (sub.) house
[the door]
5 dë';-towe na'x kan donhi' yule' de'- h5cï- han' kiya' kfldflske'ye.
full of them, sat when they were look - that finished and again shut the door.
or filled it ing at
Ilk kiyo'wo ne dupa'xi. Elekan' e'yan ko' On'4i dg';-towe
House another std. he opened And then there when (7) Bear full of them,
(ob.) [the doorJ. or filled it
na' don'hi yule' ehë'dan kfl'dflske'ye. Kiyo'wo ne dupa'xi e
they were looking at so far and shut the door. Another std. he opened that
no farther 7) [the door]
[or, that finished]
ko' Ita' de';-towè na'ñli. Elekan' donhi' yule' de'- hëd- han'
when Deer full of them it sat. And then they were looking at that finished when
(9) or fill it
kiya' kfl'd{lske'yë. Elehan' ti'wo ne'yan dupa'xi ka'wa
again shut the door. And then another the std. he opened [the what [was] not
house door]
10 "Ku'hi- k adon'xtu-ta'," kiyel-daha' kan' ku'hiya'ñ-k adon'xtu
"Upward ob. (7) look ye" (male to he said to them when upward ob. (7) they looked
males)
kan' anya' nitan'xti to; ma'ñ$i ka'wa ka'toho'ni, ani' tcetce'hi
when person very large was lying what he was not lying on water was dripping
off of him
ma'ñli. Don'hi amanx ka" widwide' kan e'uka'de i'de yule' kan
was lying. They were looking while it lightened because they just went falling about when
at him (See Note,)
intcpe'-daha' ande'. Elehan duxtuxtan a'ko de'ye-daha' han
he laughing at them he was. And then he pulled them out ont he sent them and
[one after another 7]
ti'wo
another
house
ne'yan-
the std.
15 " Tcïna' ayo'yuxtu'

kan'
door]tity
dupa'x kan doxpe'di
(ob.) he opened [the when clothing (sub.) a great quan- stood
ko dantu-ta," kiye'ds}ha'
yihi'xti
kan,
ne'
in'ske wa'
kan
when
"As much you (pl.) desire as take ye" to he said to them when greedy very
)
yihi'xti dan' la'hi han tike' wa' kan doxpe' tcu de' yule'
a great took they were when heavy very as clothing they threw they were
quantity returning own
kinhon'xa. E'leon'nidi' anya'-sahi' ka'wa killt' donhin' dixyin'
they came back Therefore, Indians, what soever they see it whenever
in the pact
ahin'skëtan" yule' xa. Eta' xa. E'leon'ni kan' Ylnisa' ti
covetous they are usually. Theysayit usually. Therefore, Buffalo house
DORSNT-SWANTON) THE BILOXI AND OFO LANGUAGES 58
tci' nañ$i' dande' on'ni xye'ni sin4,o' yandi ksi'; wa'di dupa';
they [sit] in future sign past sign but boy the (sub.) bad vary opened [the
oing
20 kan akuwe' ads' onni'. E'heon'nidi' ayo'l a yuke' xa. On'4i yap
when they got out they in the past. Therefore, swamp they are usually. Bear the
went
h5' ti tci' net on'ni xyè'ni eh5'de$on akuwe'ye. Ita' yap
too house they sit in (past sign) but just so he did he turned them Deer the
out.
ehë'dehon akuwe'yë. Sipco' -di ksi'hu wa'di e'tihon'tu onxa'.
just so he did he turned them out. Boy (sub.) bad very they did soregularly
in the We
Eheka'' ka'hena'ni ayo']j a yuhe' ga. Ëtu xa'.
Andthen(or so many things swamp they are usually. They say usually.
Because so)
NOTES
This is all that the informant could remember; hence there is no

information about the "bad boy" of line 19.
1. ayiñk-ta, compare hayiñlci, "stock, horses, cattle;" indahi-
yë-daha, "he caused some [one] to seek them."
2. max kïde shows that Kuti maañkdë continued sending messen-
gers for the Indians until (kids) they came ; i"toho, contracted from
ina, "sun;" toho, "to recline."
3. eyinhin=e'yan in'hin.
4-5. Yezisadi ti dëx-towe nax ka", etc. T nieadi is subject of
d4-towe, "the Buffaloes filled the house," nai refers to the house.
donhi yule, "the Indians were looking at the house;' "they were look-
ing at them" [the Buffaloes], would have been, do"hi-dcha yuke or
done -Atha yule.
9. ka" "when," should be inserted between dupaxi and kawa
nilci.
12. eukade ide yule: the exact sense of eukade is uncertain; ide
yule, "they were falling of their own accord." The flashes of light-
ning alarmed the Indians so much that they kept falling. intepë-
deha ande, Kuti mañkdë was laughing at their terror; duxtuxtan ako
deys, "to pull them out of it;" duxta" ako deys also means "to pull him
out of it," and duxtuxtan seems to be frequentative (as if dux-du-xta",
instead of duxta"xta"), from duxtan (see xta").
14. doxpe-di, di sign of the subject: "many garments were stand-
ing there," i. e., were piled up.
15. ayoyuxtu, as if from oyuhi, instead of ayoyixtu from oyihi;
yihixti, pronounced yihi+xti.
16. lahi, 3d pl. of Judi; ki"ho"xa, contracted from kin hi" o"xa.
17. do"hi" (don); ahi"ekëta" (=ahiskë), "to be greedy, covetous."
19. keix<ksihu of 22; ti tci nañlci, etc. Tci is probably from
tcidi, "they recline" («oho), but as nañ7ci refers to a sitting object,
perhaps mañ7ci, "the reclining object," or anañ7ci, "the objecta,"
should be substituted after toi in 19 and 21.
54 BUREAU OF AMERICAN ETHNOLOGY [BIILL. 47
TRANSLATION
The One Above put his animals, the Buffaloes, into his house and con-
tinued sending messengers to the Indians [to visit him] until they con-
sented and went to him. He dwelt in the west and continued sending
messengers to the Indians [to visit him] until they started to his house.
When they arrived he opened the door of the house and showed them
the objects within. The Buffaloes filled the house, and the Indians
were looking on the scene for some time. When they had gazed long
enough he shut the door, and, taking them to another house, he
opened the door of that one. Behold, it was full of the Bears, on
whom the Indians gazed a while, and then the door was shut. When
he opened the door of a third house it was full of Deer, and when the
Indians had gazed on them long enough he closed the door. When he
opened the door of a fourth house nothing was seen. Then the One
Above said to the Indians, " Look upward." They did so, and to l a
giant was reclining in the air, resting on nothing, and water was con-
tinually dripping from him. As they stood looking at him lightning
gleamed, and the Indians fell here and there, while the One Above was
laughing at their terror.
He pulled them out of the house and conducted them to a fifth one,
and when he opened the door they beheld many piles of garments.
"Take as many as you please," said the One Above to the Indians.
As they were very greedy, they took a great many and were carrying
them homeward; but as they were very heavy they threw down the
greater part and came home with only a few garments. That is the
reason why the Indians are covetous whenever they see anything.
The Buffaloes were designed to remain in the house [and Indians
would have had no trouble in making use of them], but a boy was
so bad that he opened the door and let them out; therefore they are
in the swamps [sic: probably, on the prairies]. In like manner, the
Bears were to have remained in the house, but the bad boy turned
them out. Just so did he let out the Deer. The boy was very bad,
and he acted thus toward the different animals [which the One Above
had confined for the benefit of the Indians]. Therefore so many things
[animals, etc.,] are now in the swamps.
20. THE DUCK AND HER BROTHERS
Anxti-di' pa'-tcltcuki' de'-hëd-han awodé'-k in'daskon' nañlli'. Elie

Woman(sub.) ead that fln- when sunnbine(ob.) with her she sat. So
[-tohw the idled back to it
kan' anëth' ha"tca'. E$ehan', " Kawa -di" ta'niki'xti eyanhin'

sat when they after And then "Whichever one the first to reach
found her a while (I). there
tatce'di ko tañlizixti'," e ha" kl'tltl'kl a'xa ha" Tcoñktcona' eyan-din'
touches if his full sister," said and in a row they and Ancient of Fish- he was the
her stood hawks (7) one
DOBBEY-S WANTON] THE BILOXI AND OFO LANGUAGES 55
ta'niki'xti eya°h1°' apu'xi ka° wahëdi'. ElIeka°' Kota'pkana'di ki'ya
the first arrived felt her when she equalled. And then the Ancient of again
there Marsh Hawke
5 eya°hi' apu'xi. E$eka°' wahë'di. Paxe'xkana he' eya°hi' apu'xi.
reached Mt her. And then she squalled. Ancient of Red- too arrived felt her.
there tailed Hawks (?) there
Kûdë'ska da-ha'yi-na he eya°hi' apu'x ka° wahe'. "Tehinye' to ni'$i
The Ancient of Blue Darters too reached felt her when she "We kill you wish not
there equalled.
xye'ni hetinyo°' nyu$ë'di na'," ë' ha° a'$uwëx ka'de. Pe'tuxte'-ya°
but we iuet do we are " said and they took her home Fire was made the
so to you with them. (- the camp]
a$i°'hi° ha°' wata'yë. Pe'tuxte'-ya" wata'ye ha° wax -ni' yu$e'di.
they took and made her Camp the made her and hunting they went.
her thither watch it. watch it
Wax -ni' yute' ban ki°'hi° ya'o°-daha'. ElIeka°' Yinisa'di ayihi'xti
They were hunting and to return shesangforthem. And then Buffalo very many
10 $i°'hi°. Atcka'di tinthin ko "Itan'ni ne' a'wixtupi' xtu'wiylU'ñtitu-te'."
theycame. Close theycame when "Mortar that turned over or turn it over (upside
upside down on down) on me"
(female to males).
E$eka°' awixtu'witu ha°' Ylnisa' kite' tca'yë. Tca'yëtu ka°' ki'ñkiñ$e
And then they turned it and Buffalo shotat killed They killed when half
over them. them
a'dë, a'tcû yu$ë'di. E$eka°', " Ñlj int-ko' Ylnisa' ndu'x-ni ha ni','
de- they were "barbe- And then "I (sub.) Buffalo I eat not idea
(pl.) [jerking meat]? dura-
tion
(- I never eat]
e ka°', "kûdëska' nasal' yahe' pa ndu'ti xya'." E$eka°' kú'dësk
saidwhen "bird squirrel these only I eat usually And then bird
or habit-
ually."
kiyo' a'dë ka"', e$eha°' ita°' awixtu'wiye a'de o°' -ka° anahi°'-ya° akuwë'
to they when and then mortar turned over on they (past when hair the coming
shoot went her went sign) out of
for her
15 max ka°' Kfldëska' teat-kana' anahi°'-k si' -ya° adudu'yë toho' ha'nde
lying when Ancient of Red birds (1) hair (ob.) foot the got wrapped fell was
around [was falling
about]
ka°, e$eka°' poda'dë eya°'hi°, a°ya' i°tcltcya' ino°pa' eya°'hi°. Ita°'
when and then owl came there man old man with him came there. Mortar
ki,i'hiyëtu ka°' a°'xti de' e'ya° xëhë' pa'x kúdëxyo°' na'ñ$i. E$ekan'
they raised it when woman this there sat bag striped mak- sat. And then
ing
a'ko de'ye ha"', "TCI'dii$ë a'tcu a'yihixti'hayëtu' wo," he' yu$ë'ka°,
they took her when " How jerked you (pl.) have so much ?" said they when
out
Iñkowa 1nda' hi oi to ni i"
"Ifikowa'
meat (?)
, e han't ki$ë ' u Tcii di$ëyon'
of it
yo o ito ko n$ind-
that were
'-
"Themselves hunting they said although "How you they as we
it shoot make shoot
20 hë'd ya°'xkiko°'-dcha'," kiyë' yu$ë' klde', "E'$eko', Añks-o°'tu-te' "
too you do it for us" they they for some " Well Arrow make ye 't
said to were(See 78,tim8) e (female to males)
kiyë'-dcha' ka°, a'fiksi so°'sa o°'tu. E$eka°' "A'ñksi so°'sa

said to them when arrow one they And then "Arrow one if so
made.
tcl'dl$ë de' tca'hiiyetu' na'ni xa'," kë'-dcha' kau, "E'tax kite! xkite'
how now you Mil them can it be d to them when " It makes no I shoot
all possible?" difference at
ndutckë' nda'o° ndo°hi'
I pull out I am I see it
na," e ka°',
said when
"i'ti
"Here
a'hi° ko' ita°'
they when mor -
[the arrow] going (mass.) are tar
coming
awixtu'wiyëya'ñktu-te'," hë'di xyë'ni ka° ita°' kflku'hini' yu$ë' ka°
you (pl.) turn it upside down over [she] but when mortar could not raise they when
me" (female to males) said were
that
25 de'-hëd ki';kan kite' u'telne ha" int-ka" iñko'wa yu1 è' kide' du'si
then toothey when shot missed and that (ob.) they were depending on her took
(sic) (?)e at [one] to protect them (Bee line 19) her
dedi' Yinisa' intclya'. An -he' kan anahin'-k adu'yë dë'di. Etekan'
s - Buffalo old man. With horn (ob.) hair (ob.) wrapped departed. And then
parted it around
cc
c ë'd1 ai wa fee yan n naaëtui ki » ha" i
" How what I say when they hear
, ëya onni.
I wonder" said and she sang.
me [she]
Etekan' Kûdëska' daha'yi-na-di' a'tcka a'nde has na'xë has
And then Ancient of Blue Darters (sub.) close was and heard it and
Paxë'xkana'-k kiyohi'. Paxë'xkana'-k na'xë has kiya' kf,'wa de'
Ancient of Red- (ob.) he called Ancient of Red- (ob.) heard and again a little (See
tailed Hawks (?) to. tailed Hawks (?) farther Note)
30 kiyo'-d.ha' awo' yute'-yan, "Ta'ñkïd ka'wa-k e nañ$e'di na'," ë
called to them other they the " Your sister what (ob.) is sayingin the ." said
were distance as she (mast.)
sits
has' kI'kiyo'hon hantca' ka'de. Heyan' kinx kan' kûpa'hani on' kenë
and they were call- they There got when she had already past of
ing to one an- went home disappeared në
other home
[ they went home
at intervals, one
after another].
has', kü'dësk dûkûtckë' peti-yan' inki'natcë amixyë' hadedi'. A'ni
and bird tied fire the threw it into they passed went on Water
rapidly.
na'taxti'-yan ande'. Etekan' Küdëska' daha'yi-na'-di ta'nikixti'
very middle the she was. And then Ancient of Blue Darters (sub.) the first
de'heyanhin' has anahin'-k tcina'ni kïdu'wë ha" ki'di. Ki'di kan'
he reared there and hair (ob.) some he untied and came Came when
for her back. back
35 Paxë'xka na' -di kiya' de'di. Eyanhin' kiya' nan'tcka ne'hi kidu'wë
Ancient of Red- (sub.) again went Arrived again a little more (sic) he untied
tailed Hawks(?) there for her
has ki'di. Etekan' Kota'pka-na' kiya' de' yandi' kiñki'ñtë kidu'wë
and came And then Ancient -of Marsh again went when one half he untied
back. Hawks for her
has ki'di kan' Tcoñktco-na' kiya' de ya'ndi panan' duwë' hantca' dusi'x
and came when Ancient of Fish- again went when all untied after so took
back hawks (?) long hold
delay a er of
ku'di din' a'ni ye'hi ki'di has' dutcûpi' taho'. Po'xwë taho' has,
w and
water edge of
cang me
dropped her she fell.
splea she
fell
and
sound in
water
" To -hon' -k" ë kan' anya' yandi' klkldon'hi axëhë' ha'maki.
cry o the yellow- said when person the (sub.) looking at one they were sitting.
eyed ther
40 Etekan', "Nto'wa ahi-te'," Etekan' eyin'hin, a'ni-ye'hi-
And then "This way said to them. And then reached water edge
(c male t" there
males)
kan in'hin a'xaxa. Etekan' yatcon'-daha'. Teoñktcona' ta'nikixti'
(ob.) they d And then she named them. Ancient oof(Fish- he first
were standing.
yatcon'. " Anya'di Tcoñktcona'hiye' e ya'tc-iyan' tû -k ya'nda hi
she named " People calling you that they name when you shall be so
him. Ancient of Fish -hawks (?) you
ni'. E$ehan' fish
o'di tca'hë idu'ti ansüna' yahe' an tca'haye'di
And then you kill you eat duck this rob.) you kill all
(fem. )
idu'ti aya'nde kitë' ñtint-ko' te'heyyaa'ntani'," kiyë' onni'.
you eat you eon- though me (sic) you me not" she was saying to
Doesn:-8WANTON] THE BILOXI AND OFO LANGUAGES 57
45 Kota'pkana' he'danxkiyedi'. Paxë'xkana ko', " Paxë'xkana' anya'adi
Ancient of Marsh she said the same Ancient of Red- "Ancient of Red- people
Hawke thing tohím. tailed Hawks (7) tailed Hawks (f)
ë ya'tciyon't-k aya'nde han' anya' haman' dûksë'tu ko tcë'tka
that they aame when you con-
when people ground they cleanar when rabbit
you Unne P
ki$ë' kokta' tcû'mûx ki$ë' a'dë kokta' 61tik6tu' ko tca'hayë idu'ti
whether run out rats, mice or (?) catch run out they do so when you kill all you eat
ki$ë' yanda' hi ni'," kiyë' on'ni. E'$eon'ni kan' nawûndë' uksi' hande'
though you shall be ." she was saying Therefore to -day smoky it [forest]
[at any so (fem.) it to him. is
rate]
dixyin' e'kande' xya. Etu' xa. Kûdë'ska daha' na ko', " Kûdë'ska
whenever so he is usually. They usn Ancient of Blue Dar (ob.?) "Bird
say it ally. .
50 mi'ska ki$ë' tca'hayë idu'ti ya'nda hi ni'. Kûdë'ska daha'yi-na'
small though you kill all you eat you shall con- Ancient of Blue Darter,
(4) tinue (fem.)
e' han yatc-iyon't kan yanda' hi ni', e' ni anya'adi." E' a on'ni
say when they name you when you shall con- . say . people." 8o she
Untie (fern.) (fem.) did
kan Tahañkona' yatcon'-doha' onni'. E'keon'ni kan' ë'tike ya'tci
when the Bummer Duck she named them in the Therefore so name they are
past.
aya'. E'tu xa'.
usually ysah usually.
it
NOTES
1. pa-tc tcuki (pa and teïtcuki); toïtcuki differs from dutcadi, "to
wash:" awodé-k, awode, archaic for Mode, and k=kan, the obj. sign.
3. Tcoñktcona, "ahawk as large as an eagle;" it eats fish and certain
species of ducks, but never harms the summer duck (see lines 42-43).
It is probably the fish -hawk. (See Ridgway on birds; also Baird.)
4. Sotapkama, the marsh hawk [identified by the large white patch
on the rump], "a hawk with a white spot on the back; the rest of
the feathers resemble those of a dove. It catches ducks [except the
summer duck], though rats form its chief article of food. It lies about
in the fields. It is smaller than the paxëxka and the tcoñktcona."
5. Paxëxkana. The paxëxka "eats rats, mice, and rabbits that are
scared out from the brush when, in the spring, the people clear
the ground by burning brush." Is this the red-tailed hawk [see
paxëxka in the dictionary]?
6. S2d4ska da-Myi-na. The kúdëska dahayi, or "blue darter," as it
is called in Louisiana, eats small birds; but neither it nor the paxëxka
eats summer ducks.
7. petuxte-yan (peti, "fire;" unite, "to make a fire;" yan, "the").
10. caw ntupi xtuwiyiiñacitu-te. The use of awixtupi here seems
unnecessary. awixtuwitu instead of awi:xtuwiyëtu (see line 14).
11. k6ñkit ce instead of ukifkigke; ndugrni ha ni, ha ni used instead
of xa ni (female sp.).
12, 18. atcu, given as meaning "to barbecue" meat; but atcu is
also, "jerked or dried meat," therefore " barbecue" is used in the
first sense, "to smoke or dry meat."
14. kiyo ada; but kiyo in kiyo-dgha (line 30) is from kvyohi.
14. ekeha" used after kan, instead of at the beginning of a sentence.
So, too, ekeka" after ka*, in line 16.
14. anahin, "hair;' the topknot or crest of the summer duck is
called "hair," because the Tahañkona was once a woman with hair.
The cry of this duck is given as "Sp! 8p!" and once as "To -honk -k"
(line 39).
15. S4idaaka tout-kana, the Ancient of Red Birds. Nothing in the
text gives a clew to the identity of this bird, or why he was introduced
just at this place. He may have come with the Buffaloes (see line 28).
16. podada, archaic name for the pádi or swamp owl.
16. anya intoltcya, peculiar for two reasons: 1, the use of anya
"man, person," before " old man," which appears unnecessary; 2, the
use of inteitcya, a frequentative of intcïya, as if several old men were
there.
17. Pax küd& yon nañki, in full, Pahl küdëxyi o" nñki.
18. ayihixtihayëtu, you (pl.) have so much of it (yihi). Compare
Kansa and Osage hü; f,egiha ahigi.
19. pant, probably hantca, idea of duration (continuance or delay).
19-20. ñkind-had, "us too," or, "for us too;" tañkïd, in line 30.
20. kiya yuka kide; line 25. iñkowa yuka ki,de. In each case kids
indicates duration; "for some time," or "until."
20. añke-ontu-te<alkeonni (añka,on).
22. tckkka .... nani xa, "how can it be possible?" .Mani or
nanni, when preceded by a pronoun ending in -xtihi", expresses strong
improbability; and in this case a similar idea is conveyed. xa here,
" can," seemingly unnecessary after nani.
22. etax ki e, "it makes no difference)"=effle.
23. ëti, "here." See eti, "this." Compare de, "this; that; here;"
etc. ahi"=ahi, 3d pl. of hu.
24. awixtuwiyeyañktu-te, used where analogy would require azoixtu-
wiyañktu-te, as the objective fragment pronoun yañke or yañk super-
sedes -yt; kûkuhini, neg. of kuhiye-; de-héd: perhaps had=ha, "too."
25. Perhaps xyëni, "but," should be supplied between ktde and
duel dedi.
26. A" -he, peculiar use of the instrumental or locative (an) before
the noun instead of before the verb, "with or on his horns."
29. Paxexkana-k naxa, etc. Here Paxëxkaana-d2, the nominative,
appears to be the proper form, as the subject of the verb. aim
de, perhaps intended for káiwa deyë, "to send it [his voice] a little
farther."
30. Tañkïd (tañki). See ñkind-had in lines 19, 20. kikiyohon, con-
tracted from kïkiyohi o" (yohi).
DORSZY-BWANTON] THE BILOXI AND OFO LANGUAGES 59
31. kisx=kishis before a k -sound; kpmë, past form of na, the
standing or moving ob. [in the past;] küdisk d1tkittckë may be the
kúdäska toút-kana of line 15.
32. amixyë haded2", used because they were going rapidly. Had
they been walking at an ordinary gait, mixye a' de (3d pl. of mixye
dedi) must have been used. The woman was sitting on a buffalo in
the middle of the stream when the four brothers saw her. This asso-
ciation of the buffalo with water occurs also in the tradition of the
Iñke-sabë gens of the Omaha tribe.
37-38. dueix kudi, perhaps contracted from dusi has kudi.
39. asya, "the four Hawk persons."
44. ñkint-ko, instead of ñkint-kas.
46. hamas=hcama, ama.
46-47. toëtka kicë-todmílx kikë "whether" rabbit "or" rats and
mice (?).
TRANSLATION
There was a woman who washed her head, and then sat with her
back to the sunshine. When she had been sitting thus for some time,
the Hawk persons found her. Whereupon it was said, "Whoever is
the first one to reach her and touch her shall have her for his full
sister." No sooner was this said than the four were standing in a
row. The Ancient of Fish -hawks was the first to reach her, and
when he felt her she screamed. Then the Ancient of Marsh Hawks
reached her and felt her. And she cried out. The Ancient of Red-
tailed Hawks, too, reached her and felt her. Last of all the Ancient
of Blue Darters reached her and felt her, and she screamed once more.
Then said he to the woman, " We do not wish to kill you, but we
are just doing so to you." Then the four took her away with them.
They took her to their camp and made her attend to it while they
went hunting.
While they were absent hunting, she sang [magic] songs [to induce
them] to return. By singing these songs she made a great herd of
Buffalo come to the camp. [The brothers could not have gone far,
because] when the herd had come very close, the woman said to the
four brothers, "Turn the mortar upside down over me." And when
they had done so, the brothers attacked the Buffalo and killed many.
About half of the herd escaped, and the men spent some time in jerking
the meat. Then said the woman: "I never eat buffalo meat. I always
eat birds and squirrels." Then the brothers departed to shoot birds
for her, and as they were starting they turned the mortar upside down
over her, leaving some of her long hair outside the mortar. Conse-
quently the Ancient of Red Birds [who chanced to pass there] got her
hair wrapped around his feet, which made him fall about here and
there.
83515° -Bull. 47-12 5
Presently the Swamp Owl and an old man arrived there. When
they raised the mortar, there sat the woman making a striped bag.
They said to her, "How is it that you have such a great quantity of
jerked meat?" To this she replied, "They themselves [i. e., the
brothers] seek the game and shoot it." Then the inquirers said, "Do
for us as you have done for them when they shot at the game." The
woman replied, "Make some arrows." Then they made a single
arrow. "If there is but one arrow, how is it possible for you to kill
all the game?" exclaimed the woman. "It makes no difference,"
replied one of the questioners; "I shoot at the game, and then I go
on till I see the arrow and pull it out [ready to shoot at something
else?]." Just then the woman said, "When the animals are approach-
ing, turn the mortar upside down over me." But they could not
raise the mortar, and when the animals came, one of the two men shot
at one and missed. Then were they depending on the woman to pro-
tect them, but an aged Buffalo man seized the woman, wrapping her
hair around his horns, and thus carried her away.
Then the woman said [to herself], "I wonder if they can hear if I
say anything?" So she sang. And the Ancient of the Blue Darters
was close to her and heard her. So he called to the Ancient of Red-
tailed Hawks. And when the Ancient of Red-tailed Hawks heard, he
went a little farther and called to the others. " What is your sister
saying as she sits in the distance?" said each one to the others. Then
they started home at intervals, one after another. On reaching home
they found that their sister had disappeared. They seized the bird
that was tied (perhaps the Ancient of Red Birds), threw it into the fire,
and went off in great haste. Behold, the woman was [sitting] in the
very middle of the stream.
The Ancient of Blue Darters was the first to reach her. He untied
some of her hair and returned. Then the Ancient of Red-tailed Hawks
went to aid his sister. He untied a little more and then returned.
The Ancient of Marsh Hawks went and untied one-half before he
returned. When the Ancient of Fish -hawks went he untied all the
rest, and after some delay managed to take hold of her. He was
returning to land with her, and on reaching the edge of the water he
lost his hold and dropped her. She made a splashing as she fell and
cried out "r'oho"'+k!" as the four brothers were sitting on the land
looking at one another.
Then said she to them, "Come hither." So they approached her
and stood at the water's edge. Then she gave them names, beginning
with "the Ancient of Fish -hawks." "The people shall call you
Tcoñktcona, and you shall have that name. You shall eat fish and
ducks, but you must never kill me or any of my kind," said she. She
said the same thing to the Ancient of Marsh Hawks. To the Ancient
of Red-tailed Hawks she said, "The people shall call you Paxëxka, and
DORBET-SWANTON] THE EILOXI AND OFO LANGUAGES 61
you shall continue so. When the people clear the ground, and rabbits,
rats, and mice run out of brush on account of the flames, you shall
kill and eat them." And to -day the people say that this is the reason
why, when the forest is smoky, this hawk acts thus. To the Ancient
of Blue Darters she said: "Though the birds be small, you shall always
kill and eat them. The people shall call you The One Who Always
Collects Birds, and that shall always be your name."
When she had done this, she named the Summer Ducks. Therefore
the summer ducks always have the name tahaeona.
21. THE WOLF AND THE OPOSSUM
Kûcka'yokana' Ayi'hin -k te'yë han' insu'- yan kida' de'
The Ancient of Wolf (ob.) killed and teeth the gathered that
Opossums them
hëd- han' u'dasi' han núpú'ni nix në'di.
finished when strung them and wore around was walking.
his neck
"Ha'ma yuxku'+ Ha'ma yuxku'+!
"Ground dew Ground dew
In'su-na' hinwa'+yë,
Teeth
5 A'nixa'nixyë."
He plays at intervals
as he goes along."
Ê'tiIIehë' nix ne'di. Ayi'hinna'-di e'ma a'hi a'kuwe'di. ElIehan',
Saying so was walking. The Ancient (sub.) clone to him came out. And then
of Wolves
"Ka'wa-k iye' ya'nde wo'." Filekanr, c c Ya'man na'," hëdi.
"What (ob.) you say you continue ." And then "Nothing . " he said
[you are] (maso.) that.
"Axaye'hi pixti' ñkë'x ñ]5a'nde na'." Eliekan' a'de han'
"Flowers very I said I continued . " And then he spoke and
Pretty [I was] (masc.) (when)
kito'he tám'yan a'xaxa:
to hide from [going] or they were
him to be ahead standing
10 "Xaye' pixti+l Xaye' pixti+1
"Flowers very pretty Flowers very pretty.
Hinwa'+y61 Hinwa'+yë!
A'nïxa'nixyël"
He plays at intervals
as he goes along."
E'titehë' nix në' naha', "Ë'xtixti'k dë'di wo'," ayû'hi
Saying so was walking subee- "A very long dis- he went " he thought
quently tance
han' kë'tcûma'na insu' kin'hin-son'-dsha' nix në'di. E$ekan' e'ma
and again teeth he sang about them was walking. And then right
n nn
here [or
close to
him]
15 a'hi a'kuwe'tu. Eke' yandi', "E'de te'yañl ë'-daha' ya'ndi
they were they came in So (f) when "This one he killed us the one who
coming sight. (sub.)
na ni xyo'," ë
must " said and
n dúkütckë
tied him laid
i i su
n -ya kiya'nëtu han,
teeth the again they found for him and
down _
ekehan' teye' tëtu kan', "Ayan' tcl'd l ë tiki-k' ayos' yan'

and then to kill him they wished whenStick any sort (ob.) you use you
xkitë'tu kan' nta hi' -usan " ë'x to'maiiki. E)ehan', "Ayan'
hit me when [if] I die shall not" when he was reclin- And then Tee
he ing
said it
tcë'tkasan ne' tu'di-yan in'dutckë'x ka'hi han yanxkitë'-son'sa-tf

with bark std. root the by dig it up when they bringit and they hit me once
ledoff
20 ka' (or ko) ûñkte' sonsa xo'," ë kan' dutekë' a'dë. Anya'
when (when) I die once will" said when to dig it np they went. Person
tûtcon' sonwa wata'yë ëtikë' yuke' kan ekekan' wa'ta
eye on one side cause to sothey were when
and then watching he sat.
watch
Ekekan' wa'ta na'x kan "Yanxkïdu'wë han ayan'
Iree
tcë'tka Ina'ñl,
And then watching he sat when " Untie me and dead lies
e'kike kse' haku han' yanxkitë' tefya'nkë han' yañkinhin' ,otan-
breakit bring it hither and hit me ill me and you be so brave on
account of me
ñka'kito'x-mañk-ta', e'keyañkon'-ûñkto'x-mañk-ta'," ki'yë han',
[as) I am lying down (masc. do so to me that I may lie so (masc. said to him and
for (I) ender. or I will lie so" imper.
en
25 "Yan'xkidu'wë" han anisti' kidu'wë han' ayan' tcëtka' ksë'
"Untie me" when sure he untied and tree with to break it
enough him bark off
të ha'nde kan' ama' tûpë-k' u'wë Kûska'kana'di. Ekekan'
wished continued when ground hoe (ob.) went in Ancient of Opoesams. And then
nasa 'xa
[was]
Ayi hí a andí kinihin ha n' '
kiya' këi tu ama -yan.
oil (sub.) came and again just now they dug ground the.
Ekë' they
yuke' kan man'tkan hu' haka'naki. Ekehan'
And then
kina'hi tcu'ti
painted red
So were when elsewhere was came out.
coming himself
u'xne heyan'hi. Ekehan', "Ka'wa-k on' -k ë'tike yayukë'di
he was he reached And then "What (ob.) doing when so you (pl.) are
coming there.
kantca', "Kûckana'di te'hiyañkë'-daha' han
t"uld kiyë'daha'
30 wo',"
to them when for some "Ancient of O
e] sums (sub.)
e killed us and
ë'ti-k u'wë kan' ë'4,añkon' nyukë'di na',"

"
ë'tu kan', "Ñku'w
we do that
there (ob.) went in as [be- we are they when "I go in
cause] (masc.) sai
ndu'si ñka'kana'x kan te'vëtu-ta'," kiya' he'van kidë'. [Hu'

Ih I come out when you(m(pl.)
le to males)"
there he went
again
back.
Was rem -
Ing
haka'naki han mikon'ni a'xe a'tcu kina'hi yo'ki na'ti si'
came out and hoe m.inted different[-Iy] all over
ton his] put yellow
shoulder imaa1f
hu'di. Ekehan eyan'hin han', "Ka'wa-k iyon' ya'yuke'di wo',"

was com- And then reached when you do you (pl.) are
"What (ob.) Y"
Ing. there
85said
ë when,
ka", "Kûckana' te'-yañka-daha' han ë'ti-k u'wë kan'
"Ancient of he killed ua and there (ob.) went in because
Opossums
h nyu'ke," they e'tu kan' "Ñku'wë ndu'si akana'ñki ke
that we are" said when "Igo in I catch him come out
we
ë' han u'wë de'di. Ekehan'
" Ê'xtlxti'
ko' te'hiyetu' hi na'," said and went in departed. And then "A very long dis -
when 1 must kill him"
you distance
ñ$in'hin wo`," ayi'hi han',
han' "Ñki'ndi na'. Ñki'ndi ñkon'ni
I have come he thought and "I (sub.) (sub.) I I did it
(misc.)
naxo'+," kiyë' de' kan, si'ndi-yan aka'naki ne' kan si'ndi-
said to going when
in the past" tail the came out [in stood when tail
[act seen] sight]
40 yan kiduxtan' dukin'xtu kïde' onni.' Ekeon'nidi' si'ndi haho'-
they slipped the Therefore tail bone
the they pulled
him skin
txa ëtu'
only they say usually.
DOH9IDY-9WANTON] THE BILOXI AND OFO LANGUAGES 68
NOTES
1. S£lckayokana, given as Kdt8kakanadi in line 26; Sí2ckanadi in

line 30; and Si2ckana in line 35, archaic names for the opossum, now
called kcixka yolca, "swamp hog." This last name confirms the sus-
picion that yoka, in Suckayokana, means "swamp;" if so, the first
name may be rendered "the Ancient of Swamp Opossums," and
Sunk -aka -na, "the Ancient of Younger Opossums (a'ka, in kinship
terms being "younger"). Why so many variants should occur in
the same myth is a mystery. Údasi = dasi.
34-5. The words of this song are given just as they were sung, but
their exact meaning has been lost. Hama=ama, "ground; "yuxku,
said to mean dew; hi"wa+yëis unintelligible; no reason can be suggested
for the connection of an eanïceyë with the preceding words of the song;
ainïxaayë, frequentative of anïxyë, to play [at one place or time].
7. Yama" na, etc. This absolute denial, followed by a modifying
assertion, resembles a Oegiha idiom: "What did you say?" And, "I
said nothing," meaning, "I said nothing which concerns you, nothing
which you think that I said." This is said when the one questioned
was observed to be speaking.
8. Nei9ticande na: ñl ëe<ttice (e), by a law of euphony, e before 1
becomes ëx, just as i before d, n, etc., becomes iv.
9. kïtohe refers to the Wolf people.
10. The Ancient of Opossums made this change in the first line
of his song because he knew that the Wolf people could hear him.
But as soon as he thought that he had passed out of hearing he sang
the original words.
13. wo before the verb, "he thought," does not indicate a query,
hence it should not be rendered by a " ?" (See line 38.)
14. kinhi"-ao"-dgha, "to sing about him or her." See yao"ni, "to
sing."
14-15. ema ahi akwwetu, 3d pl. of ema Au akanaki, "right there,
coming hither, he came in sight."
17. tctd1k4 tiki, "any sort;" Q;egiha à" ctectë; nta used instead of
()date, " I die" (see line 20).
18. M -usa". Is wan used after any other word or syllable be-
sides hi f
18. ex Loma ilsi. Does ëv=ë ha", or is the introduced for euphony
between e and t
19. indutckëx kaki, the x is a contraction of has, before a k,
rather than a euphonic insertion; tcëtkasan, after ayan, not to be con-
founded with tcetka sa", "a white rabbit." (See lines 22, 25.)
19. ya"xkitë-sonsa-tí, "they hit me once;" lea ko,-if ka be re-
tained, ko should be omitted, and vice versa.
64 BUREAU OP AMERICAN ETHNOLOGY Wm. 47
21. so*wa, evidently from so*sa, "one," and wa or wayaa, "toward,

on that side." watayë or waked
23-24. yaglsehi ota" 1 akitoz-mañk-ta, from inhi"(otan kitox-man3lci,
"he (A) is so brave over [or, on account of] him (B) as he (B) is lying
down;" inhintotan (<i"to), "to be brave:" compare intoxti, i' doxtii, "to
be very brave."
40. dukietu (<kinti).
40-41. haho-txa (aho, txa).
TRANSLATION
The Ancient of Opossums killed a Wolf, and, after stringing the

Wolf's teeth as a necklace for himself, he walked along singing a song:
Hama yuxku+! Hama yuaku+l
I'°eu-na hi"wa+ytz!
AnÏxanixyë.
While he was singing, the Ancient of Wolves came in sight close to
him. "What are you singing?" said he to the Ancient of Opossums.
"Nothing," replied the latter. "I was saying, `What very pretty
flowers [are here]!"" After this conversation the Ancient of Wolves
disappeared, and he and his people went some distance ahead and hid
from the Ancient of Opossums.
Meanwhile the latter walked along singing:
Xaye piati+! Xaye pizti+l
Hinwa+ytz! Hinwa+yël
Anïaanïayël
He sang this for some time until he thought that he had gone very
far from the Ancient of Wolves. Then he sang again about the wolf
teeth as he was walking. Just then the Wolf people were coming out
of the undergrowth, and appearing before him. When they appeared
near him they said, "This one must be he who has killed some of us."
So they tied the Ancient of Opossums and laid him down; whereupon
they searched him and found the necklace of wolf teeth. Then they
wished to kill him, but the Ancient of Opossums said, "If you hit me
with any sort of stick I shall not die, but if some persons go to a dead
tree which has the bark peeled off and dig it up by the roots and bring
a stick from that and hit me but once with it I shall die at once [and
shall not revive]. Then the Wolf people went to dig up the tree.
They left as a guard over the Ancient of Opossums a one -eyed person,
who sat there watching him. Then the Ancient of Opossums in order
to play a trick on his guard said, "Untie me and bring a stick from
the dead tree and kill me by hitting me, and be very brave over me as
I recline; do so to me and I shall lie so [dead]." When he had said
this, sure enough the one -eyed person untied him, and was thinking of
breaking off the fatal stick when the Ancient of Opossums entered a
hole in the ground, and thus escaped.
DOk$AY-a WANTON] THE BILOXI AND OFO LANGUAGES 65
On the return of the Wolf people just at this time they dug into the
ground. While they were digging their foe came in sight at another
place. He had painted himself red before he approached them. "Why
are you all acting thus?" said he. At length they replied, "We
are doing so because the Ancient of Opossums killed some of us and
entered a hole here." "I will enter," said the Ancient of Opossums,
"and after catching him I will bring him out and you all must kill
him." Then he entered the hole. In a little while he emerged bear-
ing a hoe on his shoulder and with his body painted yellow all over.
"What are you all doing? " said he, as if he were a stranger. " We
are doing so because the Ancient of Opossums killed some of us and
entered this hole," replied the Wolf people. " I will go in and catch
him, and when I bring him out you all must kill him," said the Ancient
of Opossums. Again did he enter the hole. When he thought,
"I have gone a very long distance," he began to call out, "I am
het I am the one who did it!" But while he thought that he had
gone far into the hole, he was in error; for his bushy tail stuck out
of the hole in full sight of the Wolf people, who seized it immediately
and slipped off the skin. Therefore the tails of opossums since that
day have been nothing but bone.
22. THE WOLF THAT BECAME A MAN
Anya'di wa'x- ni yuke' ha" uxtë' yuke' ha" tao'. E'yan kin'hin' yuke'
Person hunting walk- they and making they and shot a There they were arriving
ing were a fire were deer.
dixyi"' Ayi'hi"di' tuka'nitu' tú'kpe eya"'hi". Ekeka"' tuka'nituvan'
when Wolf (sub.) their uncle changedinto reached And then their unolë
ihi han" Tuka rko'

there.
wo r r
ni ar
yaa na'xr kan nyido hi ñ hi {iñkihi rnay "
n ar r
that Itheyl and "Uncle the there site as we see you we; were (we] thought,'
ougfit
tttfififi (sub.?) coming
he'tu kan', "Ffki'ñksu wa'di ka'wa-k yo' ma'ñki na'ni ñ$ihi'
they when ':I want fresh meat ve what (ob.) you lies perhaps
said shot thought
6 utoho'hinyë'-daha' nku'x ne'di," e'di. Ekeha"' petuxtë' wata'yë
I followed your (pl.) trail I have And then causing him
fig"
been said he. camp
to watch
wax a'de. Tuka'nituya"' yi'hi ha" wax a'de o"' tao' kin'x kan
they went Their unclethought and went hunting still on shots came when
hunting. the way deer back
ahi"'ske' wa' a'nde to dûxkë' a'nde de'-hëd-ha"' a'yuknni' ti sa'hiyë
he was very he was deer he was flaying that fin- when roasted it all it was
greedy !shed over raw
ti ha'-i-txa' du'ti ha'nde kan', "KA'! tuka'ni kâ ta' a'yukûni' ti
all it was bloody he was eating when, "Ohl uncle oh! deer roasted all
over over
sa'hiyë du'ts ha'nde. Tuka'ni ko' ha-i'-txa ha'nde ko' kfldo"'ho"ni
raw he is eating. Uncle (sub.) bloody it is the he does not see
[when?,
10 ha'nfl"," kiyë'tu kan' "E'ëde tcfku'yixti'," hë'di. tike' ha'nda

perhaps" they said when "This way very sweet" he said So he should
that. be
hi' kive' hanhi kiya' waxa' a'de. Ekeha"' ita' kiyo'wo o ki'x kan
that hatim and again hunting And then . deer more shot earried when
hey
twent. on the
back
66 8Ù$EAt1 OP AMERICAN nTHNOLOOY [sum. 41
ahi"ske' wa'di, tcanna duxkë' ne'di. E'$e ha'nde ka"' tcïpu'xi tcûpan'
greedy very again flaying stood. So he was when blanket old
i"'xkiyadu'yë a'nde ka"' ä4i$ä' to duxkë' ne' ka" si'ndiya"
he wr_a pped
around he was when so deer flaying it stood when tail the
kÎha''nmëatll. "Xo + xo, tuka'ni ko si'ndi o"'ni wo," kiyë'tu ka"'

they found for " Ohl uncle (sub.) tall uses 4" they said to when
15 "Xo'xoxo'xo," ëx de'di. E$eha"' Ayihi"' i"tcyo'xti de'di.

"Ohl Ohl" he said went. And then Wolf very aged man went.
E'$eo"'nldi' a"ya' wax ni' yu$ë' oxtätu' dixyi"' a'tcka wohë'
Therefore men hunting walk they are theymake whenever close barking
Are
a'nde xya', etu' xa. É'xa.
It is usually they usually. That is all.
say
NOTES
3. wo, before the verb, "to think" (see myth 21, lines 13, 88).
3. 4dñlcihi, sing. for pl.; 80 yihi (line 6), "he thought " for "they
thought."
4. 4e/cm (iiike), "to crave or want fresh meat;" yo (o); utoho-
hinyë-dgha (taw).
6. wax add on (on<onni, "action going on at the time"); they were
then on the way, were going in search of game, when they shot a
deer.
10. tctkuyixti (tckuyë xti); handy hi (hande, hi), euphonic change.
12. tcana = tcdm ana.
15. intcyoxti (intc), pronounced intcyo+xti, "a very old man."
16. oxtëtu, "they make a fire," i. e., they camp; ataka wohë ande
xya, "there is usually a barking close by;" ande, being in the singular,
can not refer to a number of wolves; xa (xa), to stop doing any-
thing.
TRANSLATION
Some persons who were going hunting, having camped, shot a deer.
As they were returning to camp with the game a Wolf who had
assumed the form of their mother's brother reached there. They
thought that he was indeed their mother's brother, so they said, "As
you, our mother's brother, live yonder, we thought that we would be
coming to see you." . The supposed uncle replied, "I have a strong
craving for fresh meat, and thinking that perhaps you had shot some
animal and that its body was lying here, I have been following your
trail till I got here."
Then the men made him watch the camp while they went hunting
again. They thought that he was their mother's brother, and while
they were walking along in search of game they shot a deer and
returned to camp. The Wolf was very greedy, so after flaying the
deer he roasted the meat, and was eating some of it while it was
entirely raw and bloody áll over. Observing this, the men said:
DOesET-SWANTON) THE BILOXI AND OFO LANGUAGES 67
"Ohl mother's brother! oh! he is eating the venison that is still
raw, though it has been put on to roast. Perhaps he does not see
that it is all bloody." But the Wolf -man replied, "This way it is
very sweet."
They said to him that he should remain so, and they went hunting
again. They shot more deer, carried them home on their backs, and
found that the Wolf -man was very greedy. Again he stood flaying
the bodies. While he was doing this he had an old blanket wrapped
around himself, and as he stood flaying the men discovered his tail.
"Oh! does mother's brother have a tail $" said they to him. On
hearing this, he said, "Ohl oh!" and departed. Behold, he departed
as a very aged male wolf. Therefore when Indians go hunting and
camp there is usually the barking of wolves close by them. That
is all.
23. THE RED -WINGED BLACKBIRD
Anya' xohi' axka' tcu yihixti' nax kan' Ita' nonpa' eyin'hin.
sat
Person ancient persim-
mons put be- very many
fore to
when Deer two reached
there.
"Ted/ dT$e-yo
n/ ni i /
ayihixti /hayë wo .» E$eka n/, "An
tcin/xti kan' sfldi/
" How do you do that you have so many ?"
very fat (ob.) And then " Pine
ñ$u'tcutca'ti Qñkpatco°' Qñkpaxa' han flñktanhin' nde' axka ne'yan
I split it my nose I stickit in and I run Igo persim- the std.
mon
ñ$inhinyo' kan i'de kan ñ$u'kidadi' din e'tañ$On'xti ni'," ë' han
I butt against when they because I gather I do just so f" said and
fal1
5 sonsa kuku'-daha' ta'-yan.
one she gave to each deer the.
E$ekan',
And then
"Pi' ïko'hixti
"Good sure enough
na" du'ti
ate
of them (masc.)
don'hi han', "Akin'xtu he' ëlañkon' ndu'xtu hi na'," ë' han ansûdi'
saw and " We too we do so we must eat" said and pine
u'tcutca'ti han' pfttcon' paxa' han tan'hin de' han hlnyou' kan ndo$u'
split and nose stuck in and ran went and butted when back
against it hither
ktaho' të ma'ñ$i. E$ekan' anya' xohi' inkxihi' ha'nde naha'
he fell dead lay. And then old woman laughing at she was a while
[tthem]
adûkson'hon axka' tcu'-k pëhë' ne' yaon' ne' kan Yihin'di kin'hin
covered it up peerrn pound- stood stood when Wolf (sub.) came
she
wh ichd ing
dried
10 han', "Ka'ka ye hine'di wo'," ki'yëtu kan' "Ya'man na'n" ëdi
and " What are you saying t" they said when "Nothing she
as you stand to her (masc.) said
Anya' xo'hi-yan.
the.
a' a'dë han' kitohë' a'max kan' kiya' tcûma'na
Old woman they and biding from they when again a second time
went her
yaon' ne' kan, naxë' ama'ñ$i naha' kiya' kinhin' han', "Ka'wa-k
singing when listening they stood a while again came and " What (ob.)
snood
iye' hine'di wo` " kiyë'tu kan', "Ya'man na'," e' hande' ki$ë', "Kak
were you saying f'" they said when "Nothing ." she she was though "What
as you stood to her (masc.) said
tohë'hayë' ayi'ne hantca' na," kiyë' yule' naha' inda'he ta'-yan
you hide you stand must said to they a while seeking deer the
(maso.) were
16 ha'në du'si ha'dë. Elekan' anya' xo'hi ya'ndi anhin' nax kan'
found took they went. And then old woman the (sub.) weeping sat when
68 BUREAU OF AMERICAN ETHNOLOGY him. 47
KQtcin'ckana' eyin'hin han', "Ka'k ayon'-k yan'hi ina'ñki wo',"

Ancient of Red. came there and "What you when you cry you sit f"
winged Blackbirds o
kiyg'tu kan', "Ta -k' ya'ñ$a-kyan'hi a'de ni'," ë' ' kan, "E'$e ko'
they said when
to her
' 'Deer (ob.) i
they took from me they
went
. she when
(fem.) said
"Lol if
ñkakyan'hin
we take it from
ñ$in'x
we
kan i'duti hi
when you shall eat it
na'," said
."
a hanand
a'dë.
they
Etehan'
And then
[them] come (masc.) went.
akiíde'diy6 a'da on'ni. El ehan' a'tckaxti'y6 han' niye'tu, "Tin'wètu"
creeping up on they were And then [they] got very and they flew They made a
[the wolves] going. close up, whirring sound
20 niyWtu ya'ndi. Ekekan' ta'-yan i'ñki kixyoxtu' Yi'hin ya'ndi.
they flew when. And then deer the leaving they ran off Wolf the (sub.).
up
E$ekan' ta'-yan du'si e'yan kïkin'xtu han' e'eon'nidi' KQ'tcincka'adi
And then deer the took there brought It and therefore b.)
eed ww1nged (sub.)
hero
kin'sinhiy6' on'nidi' niye'tu xyin' nati''irdtinwe'
Wolf (ob.) they made [diem] as therefore they By up when only whirring
cowards [entire]
a'de xya' etu' xa.
they regularly, they usually.
go say
NOTES
1. Anya xohi refers to an old woman. tea, "to [string and] put
down a number of small objects," refers here to persimmons. The
Biloxi used to string the persimmons and place them before a fire to
dry. They pounded the dried persimmons, and made bread of the
powder. Teïdxke-yonnidi, probably from teïdïkonni (tcïd4 e, onni),
" how did he do that?"
3. fEkutcutcati (tcati).
3. dapatcon (ptcûn); üftkpaxa, 1st sing. of paxa; ñkinhinyo, 1st
sing. of hinyo (line 7).
4. eukïdadi (da).
9. adûkaonhon (aziaksë, on, hon).
9. Phi*d2, the Ayihindi of myth 22, 2; kaka for kawa-ka" (line 10);
ye for syg (e); hinedi=ayine of line 14.
10, 13; Yaman na (masc.) should be lima" ni (female sp.).
13,16. kak, cf. kawoa-k (12); ayine (na); see hinedi (10).
15. bade for ade (de).
19. aküdediyg, given as kdedye' in 1892.
20. kixyoxtu (kocta).
21. kïkinxtu (ki). Síttcincka'adi used instead of Kiitcinckanadii.
TRANSLATION
Once upon a time there was an Old Woman who was putting a great
quantity of [strung] persimmons before a fire to dry. While she sat
there two Deer came to her and said, "How do you manage to have so
many?" The Old Woman replied, "I split a very fat pine into many
slivers, and I run two of them into my nostrils; then I run and butt
against the persimmon tree, the persimmons fall, and I gather them.
DosaIM-6wANTON] THE BILOXI AND OFO LANGVAGES 69
Thus have I done to acquire what you see." Then she gave a persim-
mon to each Deer. They tasted them, and said, " This food is very
good." (I) Having seen what she had, and having eaten some, they said,
"We, too, must do so in order to eat." So they split a pine tree, and
stuck slivers into their nostrils, and running along they butted against
the tree, and so hard did they butt that they fell dead and lay there.
Then the Old Woman after laughing a while at their folly covered
them up, and stood there pounding the persimmons which she had
dried and singing as she stood there. Then came the Wolf people and
said to her, "What are you saying as you stand here?" The Old
Woman replied, "Nothing." Then the Wolf people departed a short
distance and hid themselves. Again sang the Old Woman, the Wolf
people listening a while. Then they came again, saying, " What were
you saying as you stood?" "Nothing," replied she; but the Wolf
people could not be deceived. "You must be hiding something
where you stand," said they for some time. At length after searching
around they found the bodies of the Deer, which they seized and car-
ried off.
And then the Old Woman sat there crying. By and by the Ancient
of Red -winged Blackbirds came, and said, " What have you suffered
that causes you to cry?" She said, "They have carried off the Deer
from me." " If so," replied the Ancient of Red -winged Blackbirds,
"we will take it from them, and when we bring it back you shall eat
it." So they departed [all the Red -winged Blackbirds], and they
arrived near the place where the Wolf people were, and crept up on
them. When they got very close they flew, making a great whir-
ring. This scared the Wolf people, who ran off, leaving the ,venison.
Then the Ancient of Red -winged Blackbirds [and his people] took the
venison and brought it back to the Old Woman. Therefore the red -
winged blackbirds make cowards of the wolves, and when these birds
fly up they always make a whirring sound.
24. A GHOST STORY
Anya' %lko'hëdi' nips, atsi' ustflki' ant kan' Ana'tci-di eyin'hin han'
Person real (sub.) wb alry bought set it up he was when Ghost (sub.) came there and
kiin' yukë'di. Ayihixti' in han' awo' ne kiya' ku e'yan he'#,ike
drank it they were. Very much drank when another std. again gave there he did that
for him to him
ayihi'xti ë'tikë yuke' kan donhon'-ds.ha' ne'di. Anya' tiko'hë
in'
stood. Man real
very much he drank so they were doing when was looking at them
ya'ndi. Ekehan' "De yan'xklyo'xpa tä yukë'di ha'nûn," yi'hi
the (sub.) And then "Here they drink up for me wish they are perhaps" he thought
[or This]
5 donhon'-daha' ne' kan, "Bode' yan'xklyo'xpa të' ya'yukë'di ha'nfln
was looking at stood when "Now drinking it up for me wish you (pl.) are perhaps
hi' vihi' ayine' yeke' na," kiyë'tu Anatci' yan. Kiye' han
that thinking you stand must be ." they said to Ghost the. Said to him and
Ps) (masts). him
konicka' ya" kutu' dixyi"' tcl'na on'ni ko' he'ena'ni xya' ne'di.
bottle the they hgaave when how much had been as so much ye (7) it stood.
i'ndidin in' yan ko' fwñhi'. Ekeka"' Anatci' yuke'-

And then he for his part drank it when low. And then Ghost they are
ya" 5'tu ka"', "Yata'naxti' iki'kahi"' ko i'ta xo'," kiyè'tu
the they said when " Very soon you tell about it if you die shall (if)" they d
to
10 ka" "Iki'kahin'ni ko' yandë' xya'xti xyo'" kiyë'tu ka"',
when " You do not tell when (if) you be (live) always shall, if-" they said to him when
kû'kikahi"'ni ha'nde de' hall i"'titcya' ha" ta' -hi -rya" i"hin' kan
he did not tell he was there and old man and the time die arrived when
about it (now?) (when?) (past)
ki'kahia'. Anya'di-di"' a'kika'hia ma'ñktu ka"' naxë' ma'ñki
he told about it. People (sub.) for telling news to they when listening he reclined
their parts one another reclined
naha' Ind -he' ëitikë' do"ho"ni' ë'di. Elleha"' kana'mini to o"'
a while he too so (such) he had seen he said. And then not day dead was
ma'x ka" nan'pi. Etu' xa.
reclining when day. They say usually.
NOTES
The narrator failed to see any connection between the two kinds of
spirits referred to in this text. (See page 175 of Old Rabbit the
Voodoo and other Sorcerers, by Miss Mary A. Owen, 1892, for an
account of the alleged importance of whisky in the preparation of
" luck balls.")
1. Anya filcohëdii, a real or living person, as distinguished from a
ghost; uati2ki refers. to the bottle, konicka (7); ant, a contraction of
ande; kiin (in).
2. awo ne: the first ghost, after drinking his (ghostly) fill, passed
the bottle to another ghost.
4. yanxkïyoxpa (ox. pa).
4-5. The ghost speaks about the secret thought of the living man.
8. -din, for his part (I).
9-10. ko... xo, and ko ... xyo, "if, shall, provided (conditional)."
11. kí2kikahinni (kanhí); intitcya=inteiya or intcya; ta-hi-yan (ta<-
tedi, " to die;" hi conveys a future idea; ya", " the "); so, itahiyan,
" the time for you to die;" í2ñktahiyan, " the time for me to die."
12. akikahin mañktu, continuous form of akikaxtu, "they tell one
another" (kanhi).
13. kanaonini (ka, ni, negative signs; nami = nanpi, nawi, "day.")
TRANSLATION
A certain man bought [a bottle of] whisky, and when he was putting
it up [on a shelf?], some ghosts came thither, and they were drinking
his whisky. When the first ghost had drunk a great quantity, he gave
it [the bottle] to another [ghost], who likewise drank a great deal.
When the ghosts were acting thus, the man stood looking at them,
noasns-SWANTON] THE BILOBI AND OFO LANGUAGES 71
thinking, "Perhaps they wish to drink all of my whisky, and leave me
none." " You must be thinking, `Perhaps they wish to drink up all of
my whisky," said one of the ghosts as he handed the man the bottle.
When the man examined the bottle, behold, it was just as lull as it
had been when the ghosts had appeared! But when the man took a
drink, the supply of whisky ran low. Then said the ghosts to him,
"If you tell about this very soon you shall die; but if you do not tell
it, you shall live always." So the man did not tell of this incident
till he had become a very aged man, and his time to die had arrived.
Then were the people telling news to one another, when this old man
lay there listening. After.a while he, too, said that he had seen such
[things as ghosts]. And then he died before day, and when day came
he was lying there dead, so they say.
25. A Fox STORY
Toxka' di nëtkohi' ind5' x6he'y6 han etik6 ha'nde han'

Fox (sub.) road, dung caused it and he had done so when
path to sit
é -k wa'ta. Na'wi nan'ni eyan'hin don'hi. Ka'wa ki$g' ku'sinis
it Day every he came he What ever had not
(ob.) watched. there looked. steppe
kan akxi' han anya -ti' -k inhin' akxi' ne' kan anya' ya'ndi
when he got and man house (ob.) reached angry stood when man the
(Past) angry (past) (sub.)
inske'y6 kan kokta' de on'xa. E'keon'xa- din' anya' -k
scared him when ran off went in the Because of this which oc- man (ob.)
(Past) past curred in the past
5 insinhin'xti
he is much
nu' xa. E'$e on'xa
they usu- Therefore [from
toxka' ë ya'tctu.
toxka that they name
E'l a on'xadi'
Therefore [on ac-
afraid of say ally. this past act] count of this past
act]
toxka'-di nëtkohi' -k indë' ni'tu anya'di kil ' usi' dlxyan' kinW'pi
fox (sub.) road (ob.) dungs they
walk
person
(sub.)
soever
(some)
steps
in it
i he is glad
wa'adi tako'tcï taho' ande', xa, anya'adi etu' xa.

very turning falling he is mu- the people they usu-
somersaults ally say it ally.
NOTES
This story was told by Bankston Johnson alone, the women being
absent. He would not tell it in their presence. Biloxi men used to
say that when a fox saw a person stepping in his (the fox's) dung, he
was so delighted that he turned somersaults.
2. Kawa ki , " whatsoever," followed by a negative, means
" nothing at all" Cegiha, edadan ctewahi ji or maji, or baji); kueini
(usi)-akxi < hakxidi.
4. Eke onxa-din, and (5). Eke-on-xadi forms of " therefore," refer-
ring to an act in the (I) remote past (sign, onxa).
5. toxka ë yatetu, "They named the fox;" Toxka, " because he had
run away (kokta or ke ta) from the man." Is this a case of metathesis ?
72 EIIREAU OF AMERICAN ETHNOLOGY [BULL. 47
TRANSLATION
There was a. Fox that left his dung in the path, and when he had
done so, he watched it. Every day he used to return to the place and
look at it. And when he saw that no one had stepped in it, he became
angry and went to a man's house; but the man scared him and caused
him to run off. From this event people called the fox toxka. It is
on this account that.foxes are now afraid of human beings. And it is
on this account, also, that when a fox sees a person stepping in his
(the fox's) dung, he is so delighted that he turns somersaults.
28. THE HUMMING -BIRD
Antatka' tcude'tu. An'tckahon'na ha'ne-daha', naha'ti tcu' kode'yë
Child they Ancient of Crows found them boat put taking all
abandoned, them
in it
klde'di. Eyan' kl'di han' na'wl-k xehe' na'ñkini aduti' hande', e han'
she went ere reached and day she was not sitting food was she and
home, home said
kiya' yeki akfl-nflxan' de'di. Ekekan' yek-su' to'pa ne' kan du'si
again corn to go to gather she went. And then corn grain four there when took
over the scat - were
again tered
ko'wohe de'ye. E$ekan' aye'k pi' ti io'hixti 8i'nd On ma'ñ1i.
upward she sent. And then corn good exceedingly tail having reclined (?)
5 El1ekan' ti'-yan he du'si ko'wohe de'ye. E$ekan' ti' -van pi'

And then house the too took upward she sent. And then house the good
%i7o'hixti, ti' küde'xyi ne'di. E$ekav' tando' he du'si ko'wohe
exceedingly house spotted it stood. And then her too she took upward
younger
brother
de'yë: tldu i' anya' pï' (,1l o'hixti ne'di. E$eka"', ":Ñ Ind -he'
sheam set he alighted man good exceedingly he stood. And then I too
yandu'si ko'wohe deya'ñ$a-tg'," kiye'di tando' yañka'. E$ekan' du'si

take me upward send me" she said her the (ob.). And then took
(female to male) to him younger
brother
ko'wohe de'ye kan', ti'dupi han' a"xti' pl' tiko'hixti. Elehan'
upward sent her when she alighted and woman good exceedingly. And then
10 tcu'ñli-yan du'si ko'wohe de'yetu: ti'dupi ha"' tcuñk pl' (,lko'hixti.
dog the took upward thehyfm sent he alighted and dog good exceedingly.
Ellehan' toxpe' tcflpan' ne kan dan ko'wohe de'ye. E$ekan'

And then clothing decayed there (ob.) took upward sent it. And then
wen
toxpë' pixti' apstflki' na'ñlii. E$ekan' An'tckana'di ku'x nañ$e'di.
clothing very sewing it [she] sat. And then Ancient of Crows was returning in
good (sub.) the distance.
E'ke on'nidi' kflkld-ovni-xti kan ku'x na'ñli on'ni ko', "Tcl'di1 e
Therefore she had not re- when was returning (I. e. was when "Why
turned home at all then on the way)
k{ikl'd-ovni',"
has she not re-
e
say-
ha'nde han', dë ha" ani' yanhiv
w as and went and wa- the reached
kan' ék xe
when there was
turned" ing (when) (when) ter
15 nañ$i An'tckahov'na. Naha't tcoka' xwë'hë han' ë'tikë na'x kan
sitting Ancient of Crows. Boat piece she sat in and so sat when
broken (when)
out at
the top
e'yavhin han', " Ka'k i -yon' ha'," kiye' kav
ahetharrived and "What you do so you sit" sal to when
(when) her
DOBaEY-aWANTON] THE BILOBI AND OFO LANGUAGES 73
" /
-yan ñ$yëho ni ë iii$ë na 'ñ
n/
n$i ni /, " hg/ kan ,
/ tt Iti /-ya n e' ti,
ë tai,
" My house the I did not so I sit ." said when " Your the this
know it (fern.) that house is it
ni /"
, kë
iii/tokan,n inskë/ nati'./ Inakë/ wa'a'nde
/ han' aka'naki
II
when she was so (much). She was very was and came out of
(fera.) her scared scared (when)
han' yek-su' dan han' ni utcu'dë han nahati' naxtï'k ani' natta -
and corn grain took and water threw and boat kicked when water middle
them into
0 yan de'
the went
kan don'hi
when looked at it a while
hank klde'di.
went home.
Eaeren/ ki'di
reached
han'
and ground
man'
home (when)
dukaë' de'-hëd-han', tca'k dutca' dë'-hëd-han', ti'-yan a'puxi,
swept that fin- when hands washed that fin- when house the felt
fished 'shed
don'hi. E$ehan' tca'k kflde'ni na'ñ$i, ka'wa pastû'ki na'x kan,
looked And then where she went sat what sewing sat when
at it. not
Paxka' fist
/
ye / hi kan'
n/ paya'a on ni.
/
E$eka n/ " Ayan/ toho'
Mole her close to when plowing was going And then I' Log
foot along.
25
tcApan' nañ$i' nanxkiya'," e'hëxa.
decayed
Mo/ moxka/
Humming -bird
(sub.)
di
I am not that"
a/ yan hin/ , yo wë
come there making a
n /n/ "
stopped
right there.
humming around
E$ehan' kiya' apstû'ki nan'x kan
And then
adu' ha/ ude ka

going was
again
when
,
sewing
Axi/ yehi
" Blossom
eat when
nañ$i
I am
'
nanxkiya'," kitë'tu kan' nati' yonwë' dë'x kûpa'ht}ni. E'yan kï'di

not that" she hit at when making a .went disappeared. There reached
him humming home
han', "Ani'sti Anxti' pT' tiI o'hixti na'ñ$i na" ë' kan,
enough (it is) Woman good exceedingly sits said it when
( andn)"Sure (oral."
indaxtu'. E$ehan', "On'd-ahi-di' tci'x kide' e'yan kï'di kan aklni'
they sought And then "Bear skins lay them all there reach when walk
her. along home on it
kide' e'yan ki'di, tcidT$ë' ha ni'," ë'tu kan', t t Toitca'pixti
going there reach how would ?" they when "Too slippery (tern.)
home home it be d
30 Tobo' ni," Mi' An'tckahon'na. E$ekan',, "Itani' tci'x lode' e'yan
Fall ' said it Ancient of Crows. And then "Mortars lay them all there
(fern.) along
) di xyan' aklnl' lode' e'yan kidi' dixyin', tcidi$e' ha ni'," 5'tu
reach when walk on go there reach when how would they
home home home it e ?" said
kan/ c c Ilanan' l ë'xtlhin' inahin'tixti ni'. Inahin'-k tohb'-k a'dükta
when, " Oh no! how could is too apt to . (Imighr] when she when
that be? rock (fem.) crush her
ni'." E$ekan' t Ànya'di tci' kide' de e'yan kà:'di dixyan', e$ekan'
And then en lay them all this there reach and then
(fem.) along home
akàni' lode' e'yan kidi' dixyin', tcïdtlie' ha ni'," ë'tu kan', Antckana'
walk on go there reach how would it ?" they when An of
home home be id ws
35 de' kake'ni. Az'hin na'ü$i de'-hëd-han' an'xti d opi'-yan ki'tci
this said noth- Was crying that fin- when woman young the did not
[ Ing. fished wish to
give her
up
han' an'hin na'ñ$i de'-hëd-ban' ita'mino'yë. Ita'mtno' ë de'-hëd-han'
and was crying that fin- when she dressed She d that fin- when
(when) ished her. her fished
anahin'-yan ktda'katckè' de'-hëd-han', tando'-yan ita'mino'yë de'-hëd-
hair the tied it for her that fin- when her the she dressed him that fin-
ished brother fished
han', e'$e han'tca kûdutan'-d,ha'. "Aya'yiki''y ma'ñ$i ko, sanhanxti'yë
when so df s m she sent them off. " Your dred lies] if very hard
astu-t6'," Etekan' a'de. Akini' ha'dë. Tuka'nitu-yan'

step on" she said to them. And then W Theibsmoother's the
s (fmale
e p yele
and
ttohe one went
female)
40 ma'x kan a'si sanhanxti'yë a'de. Ino"ni ya'ndi ya'hi ye'hiyan tox
lying when step- very hard they Her elder the (sub.) bed clone to was
ping in went. sister
ma'x kan, "Ati' kiidëyi donha'-yan ë'1i ma'ñbide ha'," e' han pitCe'
lying when "House spottedsaw it (?) the this the this red. ob. f " said and leaping
one
a's-kan tüpo' kan pitee' ya'hi-yan adi' dë xehe'. Anya'xidi' yiñta'ditu
stepped burst when leaped bed the climb- went sat Chief they married
when on ing down, her to him
kan' iñktcan'hi xëhe' onni'. Wax a'de. Etekan' anxti'-yan he' antatka'
when next to her he was sitting. Hunt- they And then woman the too child
ing went.
du'si da' on han' wa'xi yiñ$i' ha'aksi'hi ha'nde han kiya' kipo'nahi.
took was go- and shoe small she forgotand was and again turned back.
ing left
45 E an' ki'di han' waxi' yi'ñti dusi'. Siya' da on' kan, Insu'-ketco'na
There
turned
and shoe small took. Again was
ing
when
n
Ancient One
CrookedTeeth
e'k xë na'ñld han, "Nda'o hu' han si'nihon' du'ti hantca'," kiyë'
there was sitting and " This way come and mush eat a while" said to
her
kan, e'yanhin' dutcflpan' dusi' a'pâd on han'tca ki'ya de'di. Etekaa'
when went there dipped ft up took wrapped It and sub- de- And then
with the up aequently parted.
hand
kiya' tcflma'na td'niyan kiya' xe nafkl'. Etehan' kiya' tcamana',
again a secondé ahead of again was sitting. And then again a second time
"Nda'o hu' han si'nihon du'ti hantca' " kiya' bye'

ye' kan, "SI'nïhon ni'
" Hither come and mush eat a while ' again said to when " Mush
her
50 ndu'ti nande' nanxkiya ;" ë' kan, " Tama'nk tcin'cti
I eat wish I am not that one"
so said when "Deer brisket very fat
ndu'ti hi' ë'titë nda' onni ni'," ë' ka", "Idu'ti hi ya'. Du'ti hi'
I am to eat it and so I am going '; said when "You are not the one The one to
Vein.) to eat it. eat It
ko' ñti'ndi ni'," ë' han a'su on'xti-k tâ'niyan de'kiyë. Etekan'
the I am ." said and large brier (ob.) ahead sent for her. And then
(fern.) patch
a'nde ondi' aka'naki nix ne' kan a'su tohon'ni kiya' de'kiEyë kan'
was going along came out of w walk- when baming boo brier again senor r when
a'nde ondi' aka'naki nix ne' kan aman' kfl'dotc on'ni de'kiyë kan'
was going along came out of was walk- when ground muddy made sent for her when
it ing
55 a'nde ondi' aka'naki na'ntete ha"' nox e' na'x kan Insu'-këtco'na
was going along came out of nearly and got mired eat when Ancient One with
it Crooked Teeth
eyan'hin te'yë han a'hi yañk kidu'si han hin'a'hi han waxi' yi'ñti-
came there ed and skin tile (ob.) took from and made it and shoe small
her her grow on her-
self
yan du'si han de'di. Etehan' o'xte-yan eyan'hin. Antatka'-yan
the took and went. And then camp the she reached Child the
there.
du'si han', "Itû'ksiki pis të'xti a'nde ha xan'," kiyë' han, "Du'si
took and "Your sister's to has a is (?) (fern. said to and, "Take it
child suck strong speaking)" him
desire
hatu-të"' kiyë' kan du'si e'yan kiki'% kan psi'ye to kan' psi' to
bring it said to when he took there he when to she when to it
hither" him it brought suckle wish- suck wish -
it back it ed ed
there for
her
DORSET-a WANTON] THE BILOXI AND ORO LAN(IUAGEB 75
60 ni$i'. E$ehan' wahë'xti. Ekekan', "E'de hWdan de xki'di kan'
not And then it screamed And then " That far (?) now I have when
exceedingly. come
back
kuyañ$ye'honni na'ñ$i han'tca ha'i" han kite'di. E$ekan'
you do not know me Y said and she hit at And then
she it.
tuka'niyan du'si han' a'ni ye'hi da' Onni', ya'on slat onni'.
its mother's took it and water edge was going singing was going.
brother
E$ekan' ëxtixti' yañka' a'ni tá'wë naeë'di. Eke' na'I1e ondi'.
And then very far when watermaking was sitting So [she] was sitting
(Y) a slap- in the dis - there.
p tance.
und
soing
E'yan ki'di. E$ekan' antatka'-yyan kudi. E1 ekan' par y6 a'nde de'
There she And then child the he gave And then sucklMg she was that
came to her. it
back
[to land] .
65 hë'tu kan' du'si kide'di. E'4an ki'di kan' antatka' a'diyan dusi'
they when he took went There reached when child the father took i
finished it home. home
yyehon' ha", "Psi' xyu'hu hi'usan," "Tohu'di wiho'hañkon' xku'
knew it and "Sucking smells bad [how west- "Rattan vine I got milk from it I gave
ble?] ' to it
El a'nt kantc a na"' e' hande' kite', " Tca'k a'nde ko ya'ñktltïki-ta',"
I have because say- he was though Where she is the tell me (male to male),"
been (male ing [-ver]
BP.)
hë'di. E ha'nt kan, "Anxti' a'nde ko' kû' to ni'10 ë'di na',"
said Sa- a while when, "Woman that the to be wishes not said
that. ing it com- (male
ing back ap.)
6 kan " O'xt5 tan'xti han inx)yon'xti awa'hi du'ti han wa'x ada
he when "Making a very and making haste cook it eat and hunt- they
said fire large Ing go
70 hi'," 5'tu ka" awahi' ne' kan uxta'x kan awo' ne'yan uxta'ki.
let," they when cooking stood when [he] when that other one he pushed
[she] pushed her.
yu1 e' han uxta'ki pe'ti de'fyë da'xiini'yëtu. El1ehan'

Sodoing they were and pushing her send ng they burnt her. And then
her [into it]
inda'hi a'de antatka' onni'yan. E'yan ¡Whin na'nte$6 han' ayan'
tO seek they child his mother. There arrived nearly and tree
her went
tc{lpan' tú'kpë ne kan anxti'-yan tando'-yan
the
ani' ye'hi-yan in'hin
decayed changed stood when woman the her water edge the reached
into brother
ha" yaon' ne' kan e'yan kï'di anxti'-yan. E$ekan' antatka'-yan
and singing stood when there reached woman the. And then child the
again
75 ku' han anahin' kidon'hi ne han' tcaki - k' adudu'ye de' - hed - han'
gave and hair looking at stood and hand (ob.) wrappe that fin- when
her round lobed
and round
tcaki -k' i'ñkiyo'hon. E$ekan' eyanhin' du'si ya'ndi.
hand (ob.) he called ito him And then arrived took her her husband the (sub.)
withE$ehan' there
ka'dedi. E'yan kin'x kan apëhe' a'nde hau' tando'-yan
And then they took There reached when pounding she was and her the
her home. (corn?] younger
brother
eta
she
han,
and
"Kan'xo
"Grandfather
ti'
house
n
the
de' han atctan' utcu'wi ku-te,"
go and sieve borrow it be coming
ash back " (fe-
male to
male)
83515°-Bull. 47-12-6
76 BUREAU OF AMERICAN ETHNOLOGY [Bum.. 47
kè' kan de ko'x-ni. "Ai'ndi dë'd-ki," kiyë' kan de on'nidi'

said to when to go he was un - You go yourself" said to when having de -
him willing. her parted
80 eyan'hin han' ka'wa a'hi ne' - kan don'hi. I"su' ketco'na a'hi-kan
she arrived and what skin stood (ob.) she saw it. Ancient One with skin (ob.)
there Crooked Teeth
nati'x kene' -kan daxíi'ni na'nte$ë na'x kan ha'ne du'si duxkë'.
stretched (ob.) burnt nearly sat when found it took it skinned
ehadbeen her.
Êti$on' kene' kan donhi' han'tca,
Had done had been when
"E'wa stand-
ne' ko ka'wa a'hi,"
she saw a while the what skin"
"Yonder
so standing it ins
e ha'nt kan, "Tanta'hi da'nde," kiy6' kan, "E it e'
shed was when "Panther skin it la" " It Is so nerd to when, I do not
her think"
ë "Kanxo', ka'wa
kan, Tllmo'tek a'hi da'nde xyan'," a'hi."
said when, "Grandfather, what skin." "Wildcat skin it is

85 kiyë' kan, "Êiti$e' nellihi'," ë' han, "Ka'wa a'hi ko' ya'ñkiltllki'
he said when, "It is so I do not said and " Whitt skin the you tell me
to her think" she
ko ta'mañk tcin'cti nyi'ku hi ni'," kiyë' kan, " Tañk awo' a'hi
if deer brisket very fat I give to will ehe said when "Sister other akin
you (fem.) to him
da'nde xyan',', kiyë' kan G 6 E' il'e, ha ni' ñ$edi' nixki'," e'
it was he said when "So it te I said because" she
to her (fem.) said
hantca' tanhin'x kïde'. Eyan' ki'di han' tama'ñlii-yan dan' tanhin'
and subse- running went There reached and deer brisket the took running
quently home. home
de cyan a'hi. Kitcu' han tanhin'x kïde'. E'yan kl'di han'
went there she took She put it and running There and
it. down for homt. home
90 si"o' ta'yan du'si han' tan'hin de' a'ni - yan kids' taho' han,
boy her took and running went water the went fell and
"Taos" e$ë' dixyaa'. E$e' dixyin' sino' ta'yan kosa'yi te'

cry of the she when. She when boy her minnow face
" squealer became became
duck" so so
san tú'kpë. E'$eon'nidi' ëi$e' xya, Taha'ñ$ona'di ë'iti$e on'ni.
white changed That Is why it is so now The "squealer is so.
into. (?) duck" q(sub.)
NOTES
This text is all of the myth that Betsy could remember; but there
was more of it.
1. Antckahonna, "the Ancient of Crows," a female; tea never re-
fers to a single object, hence it is unnecessary to add -delta; kodeyë
ktdedi, "to take them all home" (-deha not added), refers to objects
that can walk.
3, etc. Though the context gives no clew, the Indians say that
it was the girl who threw the grains of corn, the house, etc., into the
air, changing them by her magic power.
4. Sind on mañlci, "it was tasseling."
18. inskë nati. Nati usually precedes the qualified word.
2546. The speaker was the Pretty Woman, who had recently
been a child. The people of the other village trusted the Humming-
bird; hence they sent him to learn about the Pretty Woman. Because
DosszT-swernoN1 THE BILOXI AND OFO LANGUAGES 77
of this first visit of the Humming -bird, the Indians now, when they
see a humming -bird, say, "A stranger is coming," for the humming-
bird can be depended on at all times.
28-29. The people who wished to have the Pretty Woman go to
their village were ready to honor her by spreading bearskins all along
the path from the abode of the Ancient of Crows to their own village.
30-31. Then they offered to cover the path with mortars on which
the Pretty Woman could walk.
33. Next they offered to cover the entire way with recumbent peo-
ple, on whom the Pretty Woman might walk. No objection to this
was raised by the Ancient of Crows.
35. Anhin, pronounced A"+hip+.
37. kidakatckë, archaic for kid ktitckë.
38. kQdutan-daha (duta'). The Ancient of Crows sent off the Pretty
Woman and her brother, hence -dgha is added.
40. inonni yandi, not the real elder sister of the Pretty Woman.
42. The Pretty Woman married the chief of the village to which she
and her brother had come; yiñkaditu, from ,yvY'ca, to give a female in
marriage; in this instance the di is not dropped before tu. It might
be written -ti instead of -di.
45. Insu-këtcona, perhaps 1n8u-kctc-on-na, from inaudi, "teeth;"
këtci, "crooked" (kêtci, "bent like a fishhook "); onni, " to use or
have;" and -na, a termination for names of archaic or mythical
personages.
47. apád (po).
48. xë refers to Crooked Teeth.
50, etc. nanxkiya; and 51, iduti hi ya. The " ya" in these instances
may be a contraction of yaman, " no, nothing," with which compare
iyaman, kiyaman, koyaman," to have none."
56. his ahi, she [Crooked Teeth] made the skin of Pretty Woman
grow on herself.
58. pis tëxti; and 59, psiye, psi: the first is from ptei=p8i.
63. nat këdi, i. e., the Pretty Woman, who was still alive.
67. Teak ande, etc. Said by the chief, the husband of Pretty
Woman, who suspected that Crooked Teeth had removed his wife.
68. Anxti ande, etc. The reply of the wife's brother.
69. Oxtë, etc. Said by the husband; awahi refers to Crooked
Teeth.
78.Kanxo. This old man was not the real grandfather.
82, etc. The questions were asked by the Pretty Woman of the
grandfather.
TRANSLATION
Once upon a time a man and his wife abandoned their two children,
a daughter and a son. These children were found by the Ancient of
Crows, who put them in her boat and carried them home. She did
not remáin at home, for she said that she must seek food, so she
departed for the purpose of going over the cornfields again to gather
the scattered corn.
After her departure the little girl found four grains of corn, which
she threw up into the air. On coming down again, behold, the four
grains had changed into stalks of corn that had tasseled. Then the
girl threw the house [skin tent] into the air, and when it came down,
behold, it was a very beautiful house, spotted all over. Next she
threw her little brother up into tho air, and when he alighted, behold,
he had become a very handsome man.
Then said the girl, "Take hold of me and throw me up, too." And
so her brother threw her up into the air. When she alighted, behold,
she was a very beautiful woman, who became famous as Pretty
Woman. Then she threw the dog up into the air, and when he
alighted, behold, he was an excellent dog, far different from what he
had been. Then she threw their old clothing up into the air, and
when it came down, behold, the Pretty Woman sat there sewing the
best of garments.
Meanwhile the Ancient of Crows was returning home, though still
at a distance. Before she had returned, while she was yet on the way,
Pretty Woman said, "Why has she not returned?" So Pretty Woman
departed to seek the Ancient of Crows, whom she found sitting by
the stream in a boat that had a piece broken out at the top near the
gunwale. On reaching her, Pretty Woman addressed her, "Why
are you acting thus?" The Ancient of Crows replied, "I am here
because I did not recognize my house; I do not know what has
become of it." And when the Pretty Woman said, "That is your
house," the Ancient of Crows was so scared that she took some grains
of corn in her hands, threw them into the water, kicked her boat out
into the middle of the stream, gazed at it for some time, and then
started home.
When the Ancient of Crows got home, she swept her yard, washed
her hands, and felt of the house and gazed at it. From this time forward
she did not wander, but remained at home sewing. By and by the
Mole came close to the feet of Pretty Woman and went along rooting
up the soil. When Pretty Woman noticed him, she exclaimed, "I am
not a rotten log, that you should come so close to me." As soon as
she spoke the Mole stopped rooting the ground.
The Ancient of Crows and Pretty Woman continued their sewing.
In a little while the Humming -bird approached, making a humming
noise and going around Pretty Woman, who exclaimed, "I am not a
blossom that you should fly around me!" As she spoke she hit at the
Humming -bird, who flew away making a great humming, and soon was
out of sight. When he reached home he said to the people, " It is
really so. There is a very beautiful woman there." So the people
went to seek her, as they wished to take ber to their own village.
When they reached the abode of the Ancient of Crows they made
known their errand and said, "If we should spread bearskins all the
way from this house to the house of our chief, so that she could walk
on them all the way, how would that suit?" "They would be too
slippery," replied the Ancient of Crows; " she would be sure to fall."
"Suppose then," said the messengers, "we should lay a row of mor-
tars all along from this house to that of our chief, so that she could
walk on them all the way, how would that suit?" "Oh no!" replied
the Ancient of Crows, "that could not be; they would be apt to rock
and as they turned with her she would fall and might be crushed to
death!" "Well," replied the messengers, " suppose that a row of peo-
ple should be laid on the ground from this house to that of our chief,
so that she could walk on them, how would that suit?" The Ancient
of Crows could say nothing in reply; but she was weeping at the
thought of baying to give up the Pretty Woman, whom she did not
wish to leave her house. But finally she stopped weeping and dressed
Pretty Woman in her finest clothing, tied her hair for her, and then
put on the brother his gayest attire. When this was done she told
them to depart, saying to them, "If your kindred lie there, step on
them with all your might." Then the two departed with the mes-
sengers.
When they beheld their [adopted] mother's brother lying there, they
stepped on him with all their might. The Pretty Woman's [adopted]
elder sister was lying close to a bed, and as she said, "Is this one who
is reclining the one who saw the spotted house?" she leaped, and
as her feet came down on her, the elder sister burst open. Then the
Pretty Woman climbed upon the bed and took her seat. And they
married her to the chief, who sat next to her.
In the course of time, the people went on the hunt. The Pretty
Woman took her child and was about to accompany the people, but she
had forgotten the shoes of the little one, so she left it and turned back
to get them. When she reached the deserted village site, she found
the shoes, and started off again, hoping to overtake her family. But
on the way she encountered a bad woman, called "Crooked Teeth,"
who was a kind of witch. This bad woman called to her, "Come this
way and eat mush with me." So Pretty Woman went thither, dipped
her hand into the kettle, took out some mush, which she wrapped up
and carried with her as she resumed her journey. But Crooked Teeth
got in advance of her and again took a seat, awaiting her arrival.
Again did Crooked Teeth say to Pretty Woman, "Come this way
and eat mush with me." But Pretty Woman replied, "I am not the
one who wishes to eat mush. I am to eat a very fat deer brisket, and
80 BUREAU OF AMERICAN ETHNOLOGY [surd,. 47
it is for that purpose that I am journeying." " No," said Crooked

Teeth, "you are not the one to eat that, but I myself am the person."
So she by her magic power made a large brier patch and placed it in
front of Pretty Woman. The latter spent some time in getting
through the large brier patch, but at length she emerged from it and
was walking along, when Crooked Teeth interposed another obstacle,
a number of bamboo briers [vines], which she placed in advance of
Pretty Woman. The latter spent some time in passing these bamboo
briers, but at last she got clear of them and was walking along, when
Crooked Teeth made a very muddy place in front of Pretty Woman.
The latter had nearly passed all of this, when she got deep in the mire
and could not escape from Crooked Teeth, who went to her and
killed her.
Then Crooked Teeth took off the skin of Pretty Woman, and put it
on herself. She took the little shoes, and proceeded to the house of the
chief. The chief, when be saw her, thought that she was his wife.
She took the child and said to bis mother's brother, "Your sister's
child must have a strong desire to be nursed. Take him up and hand
him to me." So the young man took the child and handed him to the
supposed mother. She wished to nurse him, but the child refused to
be nursed, screaming vehemently. Then said the supposed mother,
"I went far away for your sake, and now that I have returned, is it
possible that you do not know me?" She was very angry, and hit the
child. Then the child's uncle took it and carried it to the edge of the
stream, singing as be went along. When be got there, the true mother
was sitting far out in the stream, making a slapping or splashing sound
in the water. On his approach with the child she came to land, and
received the child from ber brother. She nursed it and handed it back
to her brother, who took it home again.
When they reached home, the child's father suspected that his
brother-in-law had taken the child to the true mother, and remarked,
" How is it possible that the child should smell so bad after being
nursed?" And when the uncle replied, " I got some milk from a
rattan vine and gave to it," the chief said, "No matter where my
wife is, tell me." Then Pretty Woman's brother said, "Yonder
woman does not wish her to come back." Whereupon the chief said
to the disguised Crooked Teeth, "Make a very large fire, and hasten
to cook food so that they may eat it and go hunting." While the bad
woman stood there superintending the cooking, first one man pushed
her, then the other, and they finally pushed her into the fire where she
was burnt to death.
Then the chief went with his brother-in-law in search of Pretty
Woman. When they had nearly reached the place, the chief changed
himself into a decayed tree, and the woman's brother went to the
edge of the water and sang, causing the woman to come ashore. He
DORSKY-SWANTON] THE BILOXI AND OFO LANGUAGES 81
handed the child to her, and looking for a few moments at her hair, he
wrapped it round and round one hand, while he waved the other hand
to the chief. When the chief reached there, he took hold of his wife,
and then the men took the woman home.
When they reached home, Pretty Woman sat there pounding corn.
By and by she asked her brother to go to their grandfather's house
and borrow a sieve; but the brother refused to go, saying, "Go,
yourself."
So she departed. On her arrival she saw some sort of skin there.
it was the skin of Crooked Teeth. The old man had found the body
of Crooked Teeth after she had been burnt; he had flayed it and had
stretched the skin. " What kind of skin is that one? " asked Pretty
Woman. "It is a panther skin," replied the old man. "I do not
think so," replied Pretty Woman. "Grandfather, what skin is it?"
"It is the skin of a wildcat," said he. "I do not think so," replied she.
"If you will tell me what skin it is, I will give you a very fat deer
brisket." "It is the skin of your other sister," said the old man
[referring to Crooked Teeth]. "That is so, and I said what I did
because 1 suspected this," answered Pretty Woman. Then she ran
homeward.
On reaching home, she took the deer brisket in her hand and ran
till she arrived at the house of her grandfather, to whom she gave it.
Returning home again, she took her boy and ran toward the water.
She fell into the water, saying, "Ta -on," and immediately she became
a "squealer duck," that utters such a note. At the same time her
boy was changed into a minnow. Therefore since that time there
have been "squealer ducks" and minnows.
27. THE INDIAN AND THE DEER PEOPLE
Anya' wüki'xti wax ni' ha'nde han sika-k' ato'pixti ha'nä, dan'x
wis)
Person worthless hunt- walk- was and deer -skin very h found, took it
ing ing (ob.) up
kïdä' ne'di. Elehan' eyan'x kl'di yan'xa ko, " Ñlo' han ñ$o'di !ilia
going moved. And then there reached almost when, " I shot and I shot it 1 say
home (?) home at it
ni'," yihi' nix ne' kan Ita' kidixi'yätu', an'xti han' ktdixi'yètu'.
will," he going moved when Deer they caught up woman they caught up
thought (9) with him, with him.
Elehan' a'hi-yan' kitci' yulë'di, in'xtuta'tu ha"', "Yanxku'-d$ ha-t',"
And then skin the
did not
they were, it was theirs and, "Givee[backes
to
eus '
give it up
5 e' yule' kan, G° Elie ko', nyiku'-daha' ko', yan'yiñlaxtu' hi hi'dan,"
say- they when, "So if, give it back to if, you (pl.) marry will N'
ing were you (pl.) me
e' kan, " Inda' 1 " hetu' kan, ku'-daha'. Eleha" aluwi'x ka'dë,
said when " Weni" they said when, he gave it to And then taking him they
he that them. with em went
home,
"Anya'xi-yan' na'xë kantca'," he' hantca' a'de onnidi'. Amae' tupe'
"Chief the hear it must first saying and after they departed for Ground hoe in
[and then -1," that that
$2 BUREAU OP AMERICAN ETHNOLOG' [BtILL. 47
ne' kan in'x kan xa'pid aduksë' ne' kan manta de'5 wah5'
stood (ob.) reached when box covering it stood (ob.) outof he sentit en errin g
a'dë. E'yan in'x kan ahon'ye, anya' xi-yan' a'hi-yan ku'di. E$ekan'
they There reached when caused a chief the skin the 'gave to And then
went. skin to be him.
[put] on him,
10 ya'ñ$i-yan a$uwë' de, "Am&n' tupë't kan aka'naki ko', ya'ñki-yan
.
female the taking him went, " Ground this hole (ob.) she gets out when, female the
pitcë'di ko ayind-he pitta hi'," kiyë'di xye'ni, pitce'ni ha'nde kan

leaps when you too leap will," said to him but, leaping not was when
awo'd akyan'hi. A'de on' ni ha'nde kan anya'di o'tu.
another took her They had gone walking he was when persons they
from him. shotat
him.
O'tu yan'xa -kiya' kï'de on' e'yan ki'di. E$ekan' a'hi-yan
They almost again he had gone there arrived And then skin the
him
kiyo'wo ku' han "Aksfl -tta'l kiya' de'," ë'tu kan' de'
another gave to and "Look sharp! again she thji when Went
him goes,"
15 kite' iñkowa' ksi'hi ha'nde kau' o'tu këtca'na. Eke' kite'
though not
he himself
was when they again. So though
thinking shot at
him
kûte'ni, këtca'na kide'di. Eyan' ki'di kan', këtca'na a'hi-yan
he did not again he went There arrivedñ when, again akin the
die, back.
ku' kan këtca'na de'. gëtca'na iñkowa' ksi'hi ha'nde kan'
gave when again went. Again he himself not was when
thinking
him
këtca'na o'tu. E$ekan' kiya' kt'de. E'yan kidl' xye'ni kan'
again And then again went There arrived but when
ehoeyt back. again
him.
ana' -xi ya'ndi " Ki a' ids' ite' tiko'he nan'ni xyo'," klyë' han
chief the (sub.), "Agaiin you you eure must that
fíaacase," d to and
go die enough him
20 Ta xi'di-k ku' kidu'si han kIdë'di, tca'k hu on'ni ko' eyan'
Deer mystery gave to took from and went home where coming he had been the there
(ob.) him [chief] [-whence he had come]
kide'di. Eyan' ki'di han' ta' -o wa'adi tci'diki'xti kan' wake yule'
he went There reached and killed very how he c uld (ob.?) watch- they
home. home deer it ingdo were
han kiha'në ta -xi' yan-kan' kiyo'tu. Elekan' eyan'hin du'si han
and they found mystery the (ob.) They shot at And then he reached he took and
it for him deer it for him. there
tca'k hu on'ni ko' e an' kiya' de'di.
he went.
De on'nidi' eyan'hin kan',
he was he reached when
whence he had come there again Going
there
" Ki'di on'ni na'," ë'di an'ya-xi' ya'ndi. Elehan' to - pa' - k. kiya'
deer head (ob.) again
"She came long ." said of the (sub.) And then
home ago (male)
25 On de' - hëd - ha"' ku' kïdu'si han kiya' kide'di. Eyan' ki'di han'
made that finished when gave took it from and again went home. There reached and
to him [chief] home
e'yan-k On' to -o' ha'nde on'ni. E'$e on'ni hetu' xa. E'$e kan'
that (ob.) using was inn a So in the they usually. That la why
deer past say
ta -pa' -k on' ta' -o yule' onxa' ana' sahi-di' tcOmana' yañka' etu'
deer head using killing they usually, in Indians
they (sub.) a long time
(ob.) deer were the past ago say
xa. Eke' edi' to te topa' yanxan' te' tilo'hë etu xa'.
usually. That is why deer dies four when dies sure enough they usually.
[des] say
DORSET -S WANTON] THE BILOXI AND OFO LANGUAGES 83
NOTES
1. danx, i. e., da" ha", before kïdë; so eyanx (2) for eyanhi" before
kidi.
3. a"xti has, etc. Can ha", " here," be used instead of kan, `' if,
when" (perhaps used in the sense of although) ? According to the
context the meaning appears to be, " Though they were women they
overtook him." The Deer people who overtook the man were women.
These Deer women seem to have been harmless compared with the
Deer women of Dakota folklore.
5. ya"yiñkaxtu, -tu, pl. ending; x, a sign of contraction before
-tu, therefore the verb stem must have been either yvñl aha" or yi%-
kahi, rather than yiñlca'do"ni' or yinl1 a'tonni' (yiñi ati + &ní), the usual
[modern] form; hi has a future reference; hida", judging from the
context, is a masculine interrogative sign; i"da, a sign of consent.
7. A"yaxi-ya" naxë ka"tea, etc. The chief must hear your request
before we can give you our answer; ade o"nidi, for that reason [to
notify the chief] they departed; o"nidi usually refers to some ante-
cedent generally expressed.
8. rapid, instead of xapi: (A) the final d may be a contraction of
-di, the sign of the nominative or subject (see awod, 12); or (B) it
may be compared with tupèt (10) used instead of tupe (in 7); aduk8ë' =
atük8e'; wahë (compare, uwë and wa), "they go down into [a hole in
the ground or under water]."
9. aho"yè (ahi, o", -yë).
12. awod; final d is perhaps a contraction of -di, the sign of the
subject or nominative. (See rapid, 8.)
14. .47cauip-ta (aket2pi), "to be on the alert, look sharp." Compare
the fiegiha &Ad; imperative,. Saba'-ga!
20. Ta xidi, a magic deer.
22. Though the Indians shot the magic or mystery Deer they could
not kill its spirit. The man to whom it had been given took up its
skin and carried it back to Deer Land.
24. The deer head now given differed from the deerskin and the
mystery Deer.
27. yañka, a sign in form of the object, but in use of the subject.
TRANSLATION
There was once a worthless man who was walking along in search of
game. He found a deerskin that had but recently been taken from the
animal. He took up the skin and started toward home. When he
had nearly arrived there, he thought, " I will say that I shot at it and
killed it." While he was thinking thus, some Deer women overtook
him. They did not wish to let him retain the skin, which they said
was theirs, so they said to him, "Give it back to us."
84 BUREAU OF AMERICAN ETHNOLOGY (Bum. 47
The man replied, "I will return it to you if you [all] will marry
me." "Agreed," said the Deer women, and then he gave them the
skin. "But before we can act in the matter, we must first tell the
chief," said the Deer women, and for that reason they departed for
Deer Land, taking the man with them. By and by they came to a
hole in the ground that was covered by a box. They pushed the box
aside, and went down into the hole. When they reached their own
land, they put a deerskin on the man: it was a skin which the chief
gave him.
In the course of time the Deer women departed, taking the husband
along. [Up to this time only one woman had become his real wife,
the rest must have been his potential wives.] Said the chief to the
man before starting, " When your wife emerges from the hole in the
ground and makes a leap, you too must leap." But the man did not
leap at the proper time, so another person came and deprived him of
his wife. After he was separated from the Deer women he was walk-
ing about as a deer, and when some Indians spied him they shot at
him. They had almost given him a fatal wound, when he started off
to Deer Land, which he soon reached.
Another skin was given him, and the chief said, " Look sharp; she
goes again!" And though he went with his wife, he was forgetful of
the warning given him, and so they shot at him again. Though he
was wounded, he did not die, but off he went again to Deer Land.
On his return thither another deerskin was given him, and again did
he depart for the Indian country. Another time did he prove forget-
ful, and therefore he was wounded again. On his return to Deer
Land the chief said, " If you go again, and do not remember, in that
case you must surely die! " Then the chief gave him a magic deer
instead of a deerskin, and let him return to the Indian country.
On his return thither he killed so many deer that the Indians won-
dered how be could do it. So they watched all his movements, and
at last they found his magic deer, at which they shot. The man went
to the spot, took up the deerskin [of the magic deer] and carried it
back to Deer Land. After going for some time, he arrived, and when
he saw the chief, the latter said. " She came back long ago," referring
to the magic deer.
Then the chief gave to the man a deer head, instructing him how to
use it. The man took the deer head and departed once more for the
Indian country. He reached there again, and from that time forward
he was using the deer head, by means of which he killed many deer,
so the old people have said. It was in consequence of the gift of the
deer head to the Indian that the Indians who lived long ago became
expert in killing deer by means of other deer heads. And the people
say that, because of the acts of the man who had the Deer woman for
a wife, now each natural deer seems to die four times, and not till
it dies the fourth time does it really expire.
DOSaEº-ewllMTox] THE BILOXI AND OFO LANGUAGES 85
28. TUNE, THE THUNDER BEING
Tuhe' tukani' yandi' Tuhe' tI'tk de'yë axi'kipë ha'nde kan

Thunder his mother's the (sub.) Thunder into he sent him treating him was when
being brother being house (-"doctoring")
axi'kiye' ha" tixyi'i ke de'di. Ekekan' yiñkon' a'nde lnkanhin
treating him and m cine to dig went. And then his wife was to dip up
water
dë ne' han na'suki-k ha'ne han " Nasuki' yande' yan'xkiyo'tu-te',"
was going and squirrel (ob.) found and "Squirrel that shoot at it for me" (female
to males)
e' ha'nde kan, "Tci'dïkë de' ñko' hi ni'ki na" e' hande'
l
say- she was when " How this I shoot can not 't saying
(masc.)
was
5 kikë', "Itcitca' atu'wë ha'nde ni'," e' ha'nde kaa', "Tíyk, ë

..saying
though "Brush (under- lodged in it it is g was when " H owow
growth) (fem.)
'ikon de' fiko' hi nl'ki na'," e' ha'nde kan, ta'ñkl yandi'
I do this I shoot can not . " saying was when his sister the (sub.)
(masc.) it
añksa'wi-k akû'dùksa'yë k{i' kan kû'dûksa'yë o'k taho' kan
arrow (ob.) pushing it through gave it when through a crack he shot it, it fell when
a crack to him when
ta'ñkiyan eyanhi", tcaoxë' kids de', pa'naxti'kiyë yihi' xe'ni
his 'aster arrived there claws picked up went Nre got all from it she but
thought
kan tca'oxë 1IIk sti' ne' kan a'ksïx kene' kan e'-yan
when claw small very stood (ob. or she forgot the ast (ob. or that
when) and left it (ob.)when)
10 kidu'si han in'xkidu'sada de' e'dan haw ha-i'txaxti' han
took from and scratched herself often this finished and (when) very bloody and
pe'taxti yehiya' toho' han ihë' ma'ñki. Ma'x kï'di yyiñka'di.
fire -place close to she lay and grunting the reel. [As she was] he came her husband.
ob. reclining home
Ekekan', "Itù'ksiki' axiya'ki-daha' yande' dixya" aka'naki'
Arid then "Your sister's son you putting them in the you were when (-but) he got out
house to treat them
yandu'sasa' fife'-hëd-kan Mike' ma'ñki ni',"
n
Ekekan',
scratched me in that fin- when so I recliáe she said. And then
many places fished dem.)
"Yaka'naki yande' xa di' hike' nixki' aka'naki a'nde-hawtca-ta',"
"You got out you are in the past so because to get out be continue"
(male to male 1st time)
15 ki'yë han, "A'ñksi
said to and "Arrow
da' ku hi',"
gather come in order
ki'ë
s
kan '
when
de'di.
went.
Ekehan'
And then
him back to (?)" him
a'ñksi da' ki'di. Ekekan', "eikë' niki'," kiyë' kan, "a'ñksi
arrow Bath- reached Andthen "Such not," said to when "arrow
ered home. him
kñd ëxyi'," kiya' kiyë' kan' kiya' de'di. I"'yë on' han de'di
mid when again went. Food made and went
xëhe'yë han ni ha'nde. Añksi' in'dahi ni ha'nde kan,

putitdown and walking was. Arrow seeking walking was when
Teetkana'di in'yë-yan ha'në du'ti na'ñld. Ekekan' e'yan ki'di.
Ancient of food the found eating the sitting And then there came
Rabbits one. back.
20 "Ka'wak iyo" ini' ya'nde wo'." kiye' kan, "Tuka'nidi' a'ñksi
" What you do you are (?)" said when " My mother's arrow
Walk brother
ktidA kan ëtike ûnni' fika'nde na'," hë' kan, Tcë'tkanadi',
spo said when so I walk Ancient of Rabbits
'I am 1' said when
(-as) (masc.) that
"To'hu siip'ka' gûpë' topa'yë ku-ta'," kië' kan, E'yan
"Black rattan vine outthrough in four be returning" saidto when e out it There
often pieces him through.
to male Id ttmee),
86 BUREAU OF AMERICAN ETHNOLOGY [nuLL.47
ld'di kan xa'nina'ndiye ka" de' kan ndës-xidi' din akikino'xwe

came when he [Rabbit] rolled when went when rattlesnakes the ran after one
back them over (sub.) another
kan añksi-k ktidë'xyi yihi'xti kan pûpë' de' dükütck5' topa'yë han
when arrow (ob.) spotted a great when a cut there tied four pieces and
many through
ouggh (?)
often
25 ki'x kïde'di. Eyan' ki'di ka" añks on' na'fiki han, ma hin', kiya' ki ë'
[Tulle] went There reached when arrow mak- was sit and turkey again said to
carried home. home ing ting feathers him
on his
back
kan' ma indahi' ha'nde onde'. Ma'-yan hang hin kids'
when turkey to seek was in the past (?) Turkey the found feather gathered
for [un-
cle ]
te'- hëd- han' e'yan dixan', "Ëtike' niki'. Ma'
kikihin'
that finished when there took home to him when, "Such not. Turkey
san hin'," kiya' kiyë' kan, k5tca'na kiya' de. Ma' san in'dahi
white feather," again said to him when a second time again went. Turkey white seeking
ande' dixyan' ayo' yehon' da On' dixyan' Anya' in'titcya' -di
was when edge of lake was going when man old man (sub.)
along
30 ansQna' kañkon' na'ñki. Ekekan' tcitñk-ta' yandi ansflna'
duck trapping he sat. And then dog his the (sub.) duck
dflkta'x kan ani' meta- yan a'de ta'ant kan, "He-he+ha'<1
scaredg em when water middle the they went they eat when "Oh I
din ë'tku hu'o" han' ansûna' yanxkiddkta'x kan," 5' ha",

who here is coming and
(sub.) duck scares off for me ? " said and
"Te'hinyi innon'dé-k don -ta'," 5' ken de on'ni di'. Atcka'yë kan,
"I kill you I throw you when See it!" said when he was going He [Tuhe] got when
away (male to male along. close
1st time)
"Ka'k iyon' ini' ya'nde wo'," kiy5' kan, G°Tuka'ni-di' ma' san
"What you do you you are ? " said to him when, "My mother's (sub.) turkey white
walk brother
35 hin' 5' kan, 5tti'kë filicainde na'," 5' kan, "E'yan xk1'di ñka'dud
feather said when so I am . " said when, " There I get home I eat
(masc.)
5'd kan Ayan'-toho' xa'ninando'- yan ñki'x kan nyintko' te' -
finish when Log -they -roll the I reach there when I whip you that
hedan' ko, ma san' ate' yuta' xo," kiyë' han a'kuwë de'di.
finished when turkey white all about they be will (pro- said to and taking him went.
(everywhere) vided)"
Eyan'hin asu' to'hi-k pûpe' topa'y5 dûko' de ondi'. Sanhin'yan
Reached bamboo brier (ob.) cut it four pieces whipped he was going Other side
there through often him along.
kinhin' han kiyo'wo ato'pi- k on' kiya' dAko' de ondi'. Sanhia'yan
he reached and another new (ob.) using again whipping he was going Other de
theme [with along.
him]
40 ki'di ëtí$ondi' topa'y5 han' in'kix kide' kan xë' nañ$i' ayi'txaxti
he he did that four times and he left him went when sitting the st. one very bloody
reached and home
again
han' tcii'ñki yan amaki' ade' wah5' kan säde' nax kan'
and dog the trailing they went yelping when whistling he sat when
something
tcu'ñki yan kinhin han' akantei' te'hedan' a' -i- yan tcaki'yetu
dog the reached and licked him finished that blood the they took it all
there off [clean] for
him
hantca' kode'ë-dahat de'di din' Anya' intitcya' ti'- yan inhin
after some he tookthem all he went man old man house the he
time along reached
kan *o>at'ñ$i e'yan ade' yan in'tcitcya- k' du'si te'yëtu. Ekehan'
hen dog there they went old man (ob.) seized they killed him. And then
(" without stopping "]
Dosser-swANTON] THE BILOXI AND GPO LANGUAGES 87
45 Anya' xo'hiyan he dü's-tu kan', "feint-ko' î11 aku'di ni' » e.
Person
ha'nde
old
[old woman]
ki'kë
the too they seised when
her
t 'yötu kan' ku'hiyan a'di han ansûna' a'tcu
"I I fed him
(i-)
[she] was although they killed her when upward he climbed and duck dried
ayihi'xti ka" pa'wehi i'dë ka" du'ti tcu'ñki ya" kode'yë duti'
a great many (ob.) he knocked [they] fell when ate dog the he collected eating
th
ha'nde ondi'. 'da° ha°' kide' ne' kan ta'ñ$i ya'ndi to o°'ni yihi'
he was in the past. (?) He fin- and going stood when his sister the (sub.) dead he was she
iahed home thought
han utoho'yë hug ne'. E$eka°' ma se' tcu'fiki no'xëtu kan'and
following his she was And then turkey white dog they chased when his sister
trail coming.
50 yan hug ne' yuwa'yan kan ni e' de' kan ta'ñIi- ya" asá'hi
the was coming toward her (ob.) flying went when his sister the leaped up
with arms
above her head
du'ti too' kan eyan'hi° Hi°' kida' te'-hëd-han' eyan' kiki'x kan
to catch fell when he reached Feathers picked that fin- when them (ob.) he carried when
there. off fished home to
tuka'ni- yankanr, "Ita' tan," kiya' kiye' kan a'nde o°di'. Kiya' ta -o'
his mother's the (ob.), "Deer sinew," again said to when he was going Again shot
brother him about,,+, deer
han ika°' yan kids' te'-hëda° e'_ya° kikihi°' dixyan', "Êti1e' niki'. Ita'
and sinew the picked that finished that he carried when, " such not. Deer
(collected) (ob.) home to him
san' ikan'," kiya' kiyë' kan Ita' san' i°da'hi ni ba'nde kan' Ita' sa"' yan
white sinew," again saidhito when deer white seeking walk- he was when Deer white the
m
55 ha'në han, " Ka'k iyon' ini' ya'nde wo'," kiye' kan, "Tuka'nidi' Ha'
found and, "what you do you you are ?" said to when "My mother's Deer
him walk him brother (sub.)
sa°' Dian' yañlle' kan ë'tike ñ$a'nde na'," kiyë' kan, "Ñiñkan' düs -ta'.
white sinew said to me as so I am . " Belli to when "My sinews, take (¡male
(mast.), him to male 1st
time).
E$ehan' a°sa°'kudi- k duka' ya'x1 unonda-ta'," kiyë' kan ekon'ni.
And then mulberry tree (ob.) peel off put it in for me" (male to said to when he did so.
the bark male, 1st time), him
Ekeka°', "Nati' i'ta ni' iki'yilhi' di° 4i$iyon' ka" kaya'nde
And then "Just you die that they wish because "they' do when you are
for you to you
na. Ku'-ite'ni he'eyan yaki'di ido°'hi hi na'," kiyë' kan
You do not die to the same you reach they see you shall . 'r said to him when
(mast.) place home (mast.),
60 ki'de o°'nidi'. E'ya° ki'di kan, "Kû'dëska yi'ñki i°da'hi ku-ta'.
he was going There he reached when, " Bird young to seek it be coming
homeward, home back (male
tomale,lst
time).
Anta-tka' inixyyyi' hi na'," kiye kan de'di. E an'hin kan' Kû'dëska
Child to pia shall d to when went bed when Bird
roughly (mast.), him there
with it
yi'ñki dusi' yan'xa ha'nde ka" xo'hi ya'ndi ki'di han adudu'di.
young took it almost he was when old one the (sub.) reached and was flying
(female) home round and
round.
Ekehan' a'nde han, "Ka'k iyon' ini' ya'nde ha'," kiyë' kan,
And then she was and
[doing so] (when)
" what you do you walk you are 4,'$ himto when,
"Tuka'ni din' kf'desk yiñki' a°tatka' i'nixyi hi', ë' kan ë4ike'
"My mother's the (sub.) bird young child play roughly must, said as so
brother with it
65 fika'nde na'," ë' kan, "Eke'ko, ñki'ndi din' tü'niki tan'Van xki'di
I am
(masc.),
said when, " wentI (sub.) first village I come
back from
ndon'x kantca'," ë' ha° ko'x tinpka' ka° dan' hantca de'di. E$ehan'
I see waitl" said and poke -berries (ob.) took a and subtle- went. And then
lot queue
her
eya°'hi° ha° kti'hiya° udu'nahon' ha° ko'x-ti°pka' dutcitcki' kan
reached and up above went [flying] and poke -berries squeezed when
there [the house] around
ako'hi-k i'dë a'nde ka°', "Tedi'," kiyyë', "kinë'pi wa'." Tcï'deë'xti
yard (ob.) fall- was when, "He is dead" to, "g)ad very." Just so
yu$ë' ka" ta'ñliya° ko a°'hi° a'nde ka° do°'hi ha° kidedi'

when his sister the (sub.) crying was when [shhe) saw and went home
we
70 Pala.°' -di°. Eya°' ki'di has', "A°tatka' tca'naska ha'," W kan
Eagle the There reached and, "Child how large said when,
(sub.) home
" %ër hg nar"
, ë r
an, u er
ka nude dedi nr adutë xa
ko, aa' ka r
ni,"ë i
"sits . " said when, " Well youngest this one (sub.) hungry always . " said
alone (mass), (fem.)
ha°, ku' ha°, "Eyan' yakt'di ko xë' na'ñl$i ko, ' kû'dësk yiñ$i', ay5'4
and give it and "There you get (fut.) sit- the et. one if ' Bird young you said
to him home when tang
yayu$e' ya° na',' ë' ha° asâ'hiya-të', kiyW ha°, nati'
wade
you are the WWss (.), say it and pitch it to male),
is it him sai á to and just
i'ta ni' iki'yihi' di"' ë'ti$iiyo°' yu'$ëdi' ni ka°' ku'-ite'ni.
you that they wish be they db to they are because you do not
die r you cause you die.
75 Eye' yakt'di kan idonxtu' hi ni'," kiyë' ka° kïdedi'. Evan'
There you get when they see shall . " said when he went There
home you (fem.) to him home.
kï'di ha"', "g{i'dësk ayë'x yayu$e' an te' a'nde na',"
he got and " Bird small you you e it is
home said were (masc.),
ë' ha" asâ'hiyë ka° du'si dë' ka° akï'kïno'xë a'dë. Klfhi
said and he pitched when [bitoord] went when they chased it they Up
It one after went
[child] another
de'di aho'-ya" pa' i'dë de'di. on'nidi' aya'p a sa"'
went bone the alone falling went. Therefore eagles
alltatka'-k oyihi'xtit u xa', dutute'di, etu xa'.
children (ob.) they want always they wish to they always.
badly eat them say
80 E1 ekan' tuka'ni yandi' a'ñksi on te'-hëd-ha"' naha'ti uxëhe ë
And then hie mother's e (sub.) arrow mak- that finished when boat caused
brother ing to sit in it
a'ni tan' sa°hi°'ya° ha'hi ha" na'o°de'yë. "Na'o°de'yë da -ta',"
water large on the other took him and set the grass " To set the grass go" (male to
aide thither afire. afire male,1st
time),
ki'yë ha°' int-ko' a'kiya ade'yë a'nt ka" nao°'de'yë da on'ni
said to and he (sub.) behind burning it was when setting the he was
him grass afire going
xe'ni nao°de'y6 step kan, "Kide'
Kide' yëIe' na," ylhi' to"hin'x
but grass set adze black when, " Gone home must have . " he he ran and
(masc.) thought
kide'. yan kI'di ka° a'ni nata' -ya° a'nt ka" añkea'pixti
wweenk There ace when water middle the he was when bow string
agai
85 du'wë i°ki'natcë, uka'ñki du'xta° hu'. A'ni ye'hi-ka" i°hi°' dixya°'
untied threw it it caught pulling it it was Water edge of (ob.) it came to when
on to it coming.
uksa'ki kiya' de. Púkxyi' on fie'-hë'da° ha"' kiya' inkï'nateë,kiya'
he cut it again went Loop made that finished and again threw it again
uka'ñki, kiya' du'xta° hu'. A'ni ye'hi-ka° i°hi"' dixya°' uksa'ki
attllodged our again pulling it Water edge of (ob.) it camee when he cut itto
ught is t was.
DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 89
kiya' de. Pükzyi' on tehe'dan han' kiya' inkï'natce kiya' uka'ñki,
again went. Loop made finishedt and again threw it again it lodged or
caught on it
kiya' du'xtan hu'. A'ni ye'hi-kan inhin' dizyan' uksa'ki kiya' de.
again pulling it it was Water edge of (ob.) it ccoming. ame when he cut it agen went.
90 Piikzyi' on te-he'dan han kiya' inkï'natce kustan'hinni kan iñki'z

Loop made that flniehcd and again threw it could not reach when he left
to it him and
kide'di. Ekekan', "Ñka'peni," nan'we nïx ne' kan pû'spiis nix ne'
went home. And then, "I can go he he was when getting he was
around it" thought walking dusk walking
kan Tiñ1 "Tin+" he' kan, " Se'hiye 1 kA'dësk kû'dini
when Sap -sucker note of said when, "O pshaw! bird ugly
the bird that
ëtikë'xtihin'," A hap' nix ne' kan, "Ñki'ndi ñkon' dixyan' ayi'ni
such a one is that," said and was when, I (sub.) I do it if you get
walking well
pi'hena'ni." "Tcidi'yañkon' kan ñki'ni pi'hëdi ko e'kiyañkon-ta',"
could." " You do anything if I get well can if do so for me" (male
for me to male, ist time)
95 ki'y5 kan', GGUñktl'-dik iyan-ta'," kiyer kau, G ° Tci'dike
said to when "M
Myhouse (ob.)
ob. you
Y elseP ' (male eaí to when, "How
to male, let time) him
de' ñ$á'di na'ni wo'," e' kan, ye'tci kina'wiye
this I climb can ?" said when tongue poked it out
for him
kan yye'tci naski'xti kan du'si a'di de'di. Ekehan'
when tongue very long when took hold climb- he went. And then
of it ing
kli'hiyan adi' tox ma'x kan An'ya xo'hiyan hu'x nañke'di. E'ke
up there climbed he was lying when Old woman was coming in the Well
distance.
he'eyan'hin haw, GGHe-{-1 ne'tka ma'ñki ha' %an" e' haute kite' hant
there she ar- and, "O yea! right he lies ? " said when she hit was
rived here on [the
tree]
100 kïde' nan'p kan kiya' kûpa'h,ni. Ekehan' tïduppi' hap kiya' nix ne'
till day when again she disappeared. And then he alighted and again was walk-
ing
kids' psi. PAspûs-k' nix ne' kan PQkpAka'yi-na'di ohon' ha'nde
till ht. Getting dusk when was when Ancient of large black was crying out
walking Woodpeckers (sub.)
kan', "Se'hiyël kû'desk kû'dini Ótikè'xtihin'," a han' nix ne' kan,
when " O pahaw! bird ugly such a one as that" said and was walking when
" adi ñkoni dizyani ayi'ni pi hens ni. "
' '
Tcidi añko "' kan
i i GG i
"1 (sub.) I do it if you get well could." " You do any ing for me if
ñki'ni pi'hedi ko e'kiya'ñkon ta'," ki'ye kan', "ßñkti'-dik iyan-ta' "
can if do (male to a to when, "My house (ob.)
well malemfirst ie him (male so male,
first time)
105 kiñ' kan, "Tci'dike de' ñka'di na'ni wo'," e' kan, yè'tci kina'wiyè
saidto when, " How thin I climb can ? " said when tongue poked it out
him for him
kan, ye'tcl naski'zti kan du'si a'di de'di. Ekehan' ku'hiyan adi'
when tongue very long when took hold climb- went. And then up there climbed
of it ing
toxma'x kan An'ya zo'hiyan hu'x nañké'd1. E'ke he'eyan'hin hap',
he was lying when, Old woman was the Well there h er- and
distance. ved
" He+ 1 ne'tka ma'ñki ha' zap," e' haute kite' haut kide' nan'p kan
"O yes! right here he lies ? " said when she hit was till day when
[on the
tree]
kiya' kûa'hQ,ni. Ekehan' tidupi' hail kiya' nix ne' kide' psi.
again she disappeared. And then he alighted and again was walking till night,
90 BUREAU OF AMERICAN ETHNOLOGY [sora.47
110 Pflspßa-kr nix ne' kan Po'dadi

r
oho°' hande ka
kW'',, " r
hive Podi'
Oaten he waswhen p
Swamp was hooting when, "O ,shawl Swamp
dark when walking Owl
kfldlni' ë'tikë'xtihin'!" 5' hantea,"Ski'ndi non' dla an' syi'ni
ugly when (?)I (sub.)
such a one as that!' seid I do it Si
yw
pi'hena'ni." c c Tcidi'yafikon' kan ñki'ni pi'hëdi ko e'kiya'fikon-ta't"
could." "You do anything if I get well can if do solos me" (male to
for me male, fist time)
siover
ki' ë kan', "$ñkti'-dik iya°-ta'," ki ë' kan, "Tci'dikë de fika'di
sto when, " My house (ob.) y
(malehim
at] said to when, "How this I climb
first time)
na'ni wo'," ë' kan txoki' x6h5x xèheyè sonsa' nati' a'xëhe'yè
can I said when toad steps put cv. ob- one set it on
stools jests on (barely)
115 na'x kan, "Te' ko nati' a'xëhe'hafikë na'fiki na'," 5' kan, apûdi' de'di.
it was "Mils (ob.) barely I have stuck it on .) said when hhee went.
it
Eyanhin' to ma'ñki. Tcflma'na hu'x nafikë'di An' ya xo'hi. E'ke
He arrived he was reclining. Again she was coming in Old woman. Well
there the distance
ra n
eayvedn an n , "Ede
r r
iigëht t hea m e-lies
r
ya xan' ,?" ad han' "" naidi n'
han'
re and I climb and
there
flñkpka'ni toho' ko du's-to-të'," teiiZk-ta'ya' kiy6'-diha' han,
I knot him he falls when you (pl.) catch him" dog she said it to them and,
(female to males)
"13-$l'ndi ni', ë ha'nt kikë' ayin'ktuni'," 5' ha°tca' adi'x da on' txox nati'
"It is I he contin- though do not [ye] she contin- climb- was go- toad- just
saya use let him go," said ued (T) ing ing stool (,- lbarre-
y)
120 ax5he'yë na'ñ$i-k a'ai natcûpl' ama'-yan de'x taho'. Ekekan'
stuck on sitting (ob.) stepped foot ground going fell. And then
slip the
taut)
tc>,ifik-ta' van -di du's -tu i'nt-kan. "iiki'ndi ni'! Ñ'ki'ndi ni'1" e'
dog her the (sub.) theyher
seized her. It is I! It fa I!" said
Sande' kilo', ki'ñktuni'xti. De' anan'pi han' i'ñktu kan' te><l'ñki

continued though they did not let Then daylight thheyed when dog
her go at all. and ea
her
kite' hande' naha' ktipa'hani. Ekekan' tl'dupi ha"' kë'tcûma'na
she hit continued a while disappeared. And then alighted and a second time
at (-was)
de' klde'-psi.
going till night.
Ka'wa kl'kè kawak5'ni ni'x ne
What at all said nothing walk- he and
han'ground
a'ma hole
tu'
ing moved
125 ne' kan ha'në han uwè' de to'x ma°x kan' ekeka°' tcflma'na
stood (ob.) found it and going went was lying down when and then again
(I) or
when
4 6 E'de në'tka ma'fiki ha xa°' "
hu'x nañkë'di. E'yanhin' han,
she was coming in the She reached and "Here right he lies,"
distance. there
g' han e'yanhin' akfldi' kan wûdwûd5' kan - yghe'yankan de'x
it lightened
said and reached
there dn
she peeped when
into it
when away off she
went .
taho'. Ëiti1 ë' ne' klde'-nanpi'. Ekekan' tcûma'na kftppaa'htani.

fell. She doing moved till day. And then again she disappeared.
that
EIIekan' aka'naki han' nix ne' kan klde'-küttita'xëhe' kan tidupi'
And then he was
he got outwhen tillandnoon when a ford
walking
130 ne' kan ha'n5. Ayan' ne' kan a'di de' kil'hiyan xë'x nanx
stood (ob.) he found it. Tree stood (ob.) climb- went up above sitting he was
ing (st.)
Doasay-ewINxoN] THE BILOXI AND OFO LANGUAGES 91
kan' anxti'-din fñkan a'hi a'maki. E'ke a'ni-yan inhin' a'ni akfldi'tu
when woman (sub.) to dip they were coming. Well water the reached water they peeped
water down into
kan tünatci'-yañk kïdon'hi ham' "Anya' pi'xti na'ñki ni' » of
when shadow the (ob.) they saw it and, " Man very alta " said
for him good (fétu.)
han, uwë' de dusi' wiyühi', a'wi-yan pa' dan aka'naki. Ëtikë'
and went in de- she that, she leaves the only took came out. So
parted caught thought up
ha'maki de' snickit5'xtitu' kan, don-daha' na'ñ$i naha' a'tfltcku'-d@ha'.

they were this they were very when he them he sat a while he spit on them.
cold saw
135 Ekekan kii'hiyan a'donxtu kan e'yan x6' nanx kan', "Tidupl'
And then upward they looked when there sitting he sat when, " Get down
kiyV yuke'. De'; tidu kan', akuwï'x ka'dë titatu'-yan
1 " they e saying Then be got when they took they their the
to down him along went house
home
kin'xtu kan' e'yan a'kinhin' han aku'tudi. Anya' uwedi' ku'tu-kan',
they when there theytook and they fed him. Human stewed they when,
him being gave
with him to him
"Ë'tike ko ndu';-ni xa na'"I. ë' kan ta'; uwedi' kiya' kñ't
"Such(ob.) I do not eat ever said when venison stewed again they
(masc.) gto ve
thim
him
ka" eyan' ko du'ti
Wilde te'-hëdan han' ekekan', " Honni'
when that he was
(ob.) that finished and
eating and then, "Mother
140 kflpi'nixti ni'," 6 han', xam nuke' ko unon'dé han a'tflk teetkon'yë
is so bad . " said and, box long (ob.) they laid and locked him in
(fem.) him in it
ma'x kan kï'di An'ya xo'hi ya'ndi. Ki'di han' aduti'
ae when camek Id woman the (sub.) She and eating
lying reached
home
na're
she sat
han'
and
pon'
smelling
na'ñki.
ehe sat
" Dudu'ta
"Food
xyu'hu,"
smells strong,"
ing
nanx kan, yon'daon'ni, " Duduta'x kan iduti' inañki'
she sat when her daughters, "Food must be (?) if you eat you sit
flñkihi' ni," kiyë' yuke' kan, "Ato'pi xyu'hu," 5'
I think . " saying they when, "Fresh smells said
(fem.) to her were strong,"
145 kan "Ato'pix kan', idu'ti ina'ñki flñkihi' ni," kiyë' yuke'
when "Fresh mst ü you are eating I think . " they were saying
be(?) (sitting) (fern. )
kit",
when
"Tcï'dïketna',
"Old but small
(see Note.)
xa'pxotka'-yan
box empty the
du'xtan aku'-kan," a ken,
pull it
m
st h i),
eaking
said when
du'%tan mañki. E'yan kin'x kan dupfldë' kan, a'hi ne'di. Ekekan',
pulling it the reel. There arrived when opened it when empty it stood. And then
one.
"Awo' ne'yan xam'," ki 6' kan kiya' duxtan', ma'SkL E'yan
"Other that std. bring!(?) " said to when again pulling it the reel. . There
one him one.
kin'x kan dupfldë' kan a'hi ne'di. Ekekan', "Kiyo'wo
Kiyo'wo ne'yan xam',"
arrived when opened it when empty It stood. And then, Other that std. bring Ill"
one ((
ë' kan kiya' duxtan' ma'ñki: E'yan kin'x kan dupfldë' kan a'hi
150 said when again pulling it the reel. one. There arrived when opened it when empty
ne'di. Ekekan' "Xa'm na'skex
"Box
e kan eyanhin. Duxtan' said when arrived Pulled it
It stood. And then long the,"
there.
kan, "Konni', tikö'xti na'," ë'tu ko', ë'kan, "In'xkan na<," W
when,, "O mother very heavy . " they when then, "Let it alonel" said
(masc.) said
83515°-Bu1L 47-12-7
han'tca tanhin' de'di. Eyan'hin dupûdë' kan, wßdwfldë' kan

when (7) running she went. Reached there opened it when it lightened when
(or a while)
yahe'yan kidë'k taho'. Ekë'x kills ha"', "Yahëdi' ha ni', ñkëdi'
far o$ when she she felL she got up and, "This Is the way . I said it
went back (fem.)
155 nixki'," ë' ha", "Ti'hinyo'kï-kan o'xtëtu hall'," kiyë'-daha' kan
because," said and, "Back room in make a fire" she said to them when
(female to female)
oxtë' yoke' kan, "Tci'dikñna' i'tahanni'yan," kiyë'-daha' kan,
making they were when, "0 Tcidikiina your sister's husband," she said to them when,
a fire (sic)
"kû'dëski yi'ñ$i ne'yan dan'x ku kan ñka'duwa'xka ni'," ë'
"bird small that one take be com- when let me swallow them (7)" said
hold of ing back whole
and .
kan, "Kûdë'ska yiñ>;;i' yinda'hi ya'ku kan kon'nidi a'duwa'xka

when, "Bird small you seek you be com- when mother she swallow It
ing back (sub.) whole
hi, ë'di na," ë' ha", kids' kan de' te ne' kan, "Kûdë'ska
that she said . " said and [Tcldikfina] when to go wished stood when, "Bird
it (mast.) went home
160 yi'ñki idan' te' ko kii'hixti ada' dande' kan indaha'x ku-t6',"
small you take wish when very high they go will when you let them be return -
alone ing" (females
to males)
kiyë'tu kan de'di xyëni kûdë'ska yi'ñki-yan dan' te dixyan'
they said when he went but bird small the took wished when
to him hold of
k><thi' ade'. Ku'hixti de'di ko, ku-t6'," "I'ñki
kiyë'tu kan
higher they went. Higher went when " Let it go be returning" they said to when
(female to male), him
dë'di xye'ni düs US dixyan' kil'hi ëtike' de ondi'. Ku'hixti
went but to catch wished when higher so he was going. Very high
ne' kan, "Tc1'diktna', de' don'x-kan tcÏ'dikë yuke. Kuhi'xti-yan

stood when, "0 Tcidiktina, go to see how they are. Very high the
165 man na'ni xyan" kiyë' kan Tci'dikúna', eyan'hin kan, kthixti' an
re - might be" said to when Tcldikiina reached when very high
there
kane kan, don'hi hall kiyo'hi: "Konni'," ë' kan, pet du'si
what was (ob.) he saw it and called to her: "O mother," said when fire she took
in
the past
eyan'hin hall ayan' ade'yë. Ekekan' yaon' ne' kan xohi'xti
reached when tree set it afire. And then singing he stood when a great rain
there
kï;di kan xo'hi -yan kokta' kide' kan pe'ti-yan sü'p kan
came when old woman the ran went back when fire the black when
back
tïdu'pi ha" kide'di.. Ehyan' kï'di kan', "Tci'diküna', e'wa de' ha"
he came and went home. There reached when, "O Tcidlkiina, yonder go and
down home
170 ya'tahan'ni kiyë'-daha'-kan, tanhin' kideyañkon-daha hi ni," ë kantca',
thy sister's hue- say to them running let us get ahead of- one . _' said when (7)
de)
band (female tomale-sic) another (fem.),
këtca'na de'di. De' te ne' kan, "Heyan' a'yinhin ko ama' tûpë'-kan -
again Wheel Go wished stood when, " There you reach when ground hole (ob.)
yunon'de te' din ëtikë' he nedi ni," kiyë'tu kan, "Ide'yiñki ko

to throw you wishes as so saying she . " they said when, " You get there when
into it (7) t.t stands (fem.) to him ahead
pitcë'hayë' ama' tûë' yatku'hi ko ëman'hin ko uxta'xk utoho-t6',"
you jump over ground hole you reach when she gets when push her make her fall
it theslotther just there and in" ((ffee males to
kiyë'tu kan'tca de'di. Eyan'hin kan, "N -+-du<," ë' hantca' dëx kiñkë
they said when he He got when, " Let us go," said when to go pretend -
to him (7) went. there ing
DORSEY-8 WANTON] THE BILOXI AND 0 FO LANGUAGES 93
175 nedi'<
she stood.
"go'
" Oh yes?
yin8kltu' ha xan',"
on are all scared eh?"
ë ne'
saying she stood a while
naha' de'di. De'di
went. Went
din' ama' tflpë' itcë' atkyu'hi sanhin' yan de' 81n'x kan ana'
when ground hoe leaped he reached other tide this stood when old
(Y) over the other
side
xo'hiyan ë'man kï'di kan' uxta'xk kan uto'ho han koIohe'
woman the just there came when he pushed when she fell in and making rat -
again her tling sounds
dë'4 kûpa'hani. E$ekan' kide'di. E$ekan' Tci'diküna' an'hin nañl} i'
she she disappeared. And then he went And then Tcidlküna crying sat
went back.
e'- hëd- han', Konni' u'kañ$a'yi ku'kïdatcke'yë te'- hed- han'
that finished when His mother her vine he tied them together that finished when
for her
180 de'yë de' han onni'-yan uka'ñki aka'naki. El1ekan' a'$uwë kïde'di.
he sent went and mother the she caught she came And then he took her home.
it out.
E'yan ki'di han këtca'na inda'hiyë. "Ita' pa'wehi no"' kan
There reached and again she sent him " Deer conjuring to I make when
home for ('uhe). him it
taotu' hi ni', ë' kantca' Tcl djkñna' tca'na inda'hi eyan'hin.
they shoot must said when (?) Tcldlküna again to seek him went
deer (fern.) (Tune) thither.
El1ekan', "Ta' a'yyiñkta'yan iya'noxi tëdi ë'tilre he' ha'nde ni',"
And then " Deer her pet one chase she so saying that she is '
you wishes (fem.
See
Note)
kiië' han, "ako'hi i'na ni'," ki'yë han, anya' dük-on'-yan ustfl'ki
said to and, " yard do not stand saidto and man doll stand it
him in lt," him up
185 han kito'hë ne kan ta'- yan tcli'><txti eyan'hin han' anya' dülr-on'-yan
and hiding stand when deer the very old arrived and man doll the
there
pxwë nondë hande kan kite' o' -k taho'. Elrekan' kide'di. Eyan'
gores it tit in was when ashhot it when fell. And then went home. There
han' kë'tcflma'na inda'hiyyërn. "Ïta' kan ñ$on' künë

reached and again she sent " Deer trap I have made it
home (for Tuhe).
a'de don'xtu ni'," kiyyë' kan, Tci'diküna' tca'na eyanhin' kiyë'di.
let them go to see it," said to when Teldiküna again reached mid it to
him there him ('uhe).
E$ekan', "Añkadaki yi'ñlri na' dandë kan tütca'y ni;" kiyë' te'hëtu
And then, " String small stand will when do not uch it," saying It they
(-be) to him finished
190 kan' de'di xye'ni "Añkadaka enaski' yi'ñlji- an ka'wa$on na'ni
when he went but "String of that size small the what it do can
(ob. seen)
wo'," ë han' tûtcë' kan dükütckë' nax kan' Tci'dïküna' tca'na
Y " said when touched it when it tied him eat when Tcldiktlna again
[with his
foot]
eyan'hin. Dükütckë' na'x kan don'hi han', "Konni't konni',
arrived there. Tied sat when saw him and, "0 mother! O mother
ukan'x kana'ñlgi no+!" ë' kan ansWp poxka' sononni'
it caught the one that has (said in calling)!" said when sledge -hammer kettle
him been sitting
pe'ti yahe' ë ha" kï' dë'di. han oxtë' ani' axi'hiyë
and made a .water made itboil
fire she took and carrying went. She reached
together on her back there fire
195 hantca' te'yë te' anse'wi yan du'si han, "Ka'wa iksixtu'
at length to kill him wished as lete took and " What you axe crazy
xüde'dil]:e
that way
ni',"
."
a
said
han,
and,
"Tcane', ikte'tu-k itë'-son'sa-tu pi'hëdi
" Where is it you are when you once pl. ought (?)
(female sp.) (fem.) hit die ending.
94 BUREAU OF AMERICAN ETHNOLOGY [Emu 47
ha'," kiyvë' "Uñkpaya'," ë' kan, "E'ni kihi',"

ne' kan,
7 " said him stood when,
" Myhead," raid he when, " Not it I think,"
ë' han, "Trans' ikte'tu-k itë'-sonsa-tu pi'hëdi ha'," kiyë' ne' kan,
said and, "Where is it you are when you once pl. ought (?) 7saidto
" stood when,
she hit die end- him
ing
"añkaya, » e' kan "E'n1 kihi /," 6' kan, "Iñkspo i ai," 6' ka n ,
' My -bead," said when " Not it I think," said when, " [On] my e," said when,
he she be
200 "Heha ni' ñ$edi' nixki'," ë han' kite' të ha'nde han dekiñI e'
"That is it I said it because," and t t was and motioning
fem) she himsheer
yl'x ne han' de'yë kan pitee' kan añkada' viñli-yan' kï'dfiksß'ki
stood and she sent when he jumped when string little the she cut it in two
it for him
han anse'wi akyan'hi han' i'nt-kan kite' te'yë han son' axihi'
and ex thea (ob.) he took and her he hit killed and kettle boiling
from her her
ne'yan-kan xwfihe' unaski'$I han, "Tcl'dikiina', kl oxtë' nax kan'
that stand- (ob.) he put her pressed her and, " O Tcldiktina make a fire sitting when
ing one in down in it for
wa'x kan du'ti ban kida-ta'," kiyë' hantc klde'di. E$ekan' TcI'diktína'
cooked when eat it and go home" (male said at length he went And then Tcldiköna
to male, 1st to him home.
time)
205 pa wahi' ha'nde. E'te he'yan kl'di kan, " Tehiye' iyiíhi' ha
alone crying out was. So(orwell) there
reached when, "You killed her you
again thought.
ni'. Siya' kidi' da'nde ni'," kiyë' yu$ë' kan anisti' e'yan
Again she come will saving to they were when sure there
back (fem.) him enough
kl'di. E'yan ki'di kan sonsa' pa' kidon'hi na'ñ$i han tflplë'
she came There she when her
er daughters one sad looked at sat and ho e
back. reached for her
home
ne'yan ako'hiye na'x kan sonsa' mas a'dasan'yë ne' kan topë' yan
that cleaned away sat when one iron heating it stood when hide the
(remote) the hair
ako'hiyë ë'dan han tca'kI-k iñki'yohon' kan mas e'yan a'hin kan
cleaned finished and hand (ob.) she called to her when iron there took it when
away the hair with It
210 tape'-yyan usin'hinyë kkte'tu kan ante' ha'nde e'$e on'ni te' t1I o'hë.
hole the stuck it in they hit it when she was throwing therefore died really.
her head back
E$ekan' yiñka'i yu1ë'di. E'le yu$e' de' kan kldë'-t kan infye'
And then they were marrying. So they went(?) when togohome when sod
were he wished
kikon' tehë'detu' kan e$ehan' end -he' añksiyon' te'-hëd-han' anxti'
made for they finished when and then he too making arrows that he when woman
him that finished
nonti' yande' yyandi' ani' ye'hiyan inhin'. Yaon' nan'x kan Niixo'd-gape'
elder that the (sub.) water close to arrived. Singing she sat when Alligator box
kidi'$ taho' kan a'kidu'si-di ëdantu' kan usinhin de'di. E$ekan',
came lay when they continued they when standing went. And then,
back, and down packing things finished in
in the "boat"
215 "Ñ$iyaaon'
I
naxe' xa ko'
he hears still when he goes fast still
tcinahin' xa dande' nin
will
kan'
when
ñ I aon'
sI
ku-
doesoe
na'xëni ko' kfide'ni da'nde kan' inye' de'yakiya'" hi ni'," kiyë' tehëtu'
not hear when hejiot go will when food you mustsend
ahead for me
. midhimto finished
(fem.)
they
kan dedi'. E$ehan' in'yë de'kiya kide' tea' kan tc>I'ñ$i kiya' de'yë,
when he went. And then food he sent it till all was when dog again he sent
ahead gone off
no'xë de ' du'si na'yi. E'yan kaka'nakani' ban Xyi'nixka kiya'
chasing went ca ht swallowed There hehadnotcomeout and Otter again
it it It. (-had not reached
the other shore)
DOa9IDY-SWANTON] THE BILOXI AND OFO LANGUAGES 95
de'yë. E'an din' tci,itlxti yan aka'nak na'nteke ha" du'si na'yi.
he sent Thatone (sub.) went eo fast he came ont nearly and caught swal-
off. (-reached it lowed it.
r acheidtj a
220 Ekehan' añkai'-k akitë' -k ama' tidú'p kan kûde'ni. Añksi'-
And then arrows (ob.) he shot when went ground alighte when [alligator] Arrow
on did not go.
yan kite' kldë' kan pükxyi' uxwëhë' sanhin'yan aka'naki.
the he shot it forcibly when loop of string he sat in it to the other aide he got over.
Ekehan' tuka'ni ti'-yan da' onni. Ta'ñki yandi' hu'z ne'di.
And then his mother's house the he was going. His sisterthe (sub.) was coming
brother (close at hand).
Hux ne' kan añksi' akitë' kide tâ'niyan ti'dup kan dusi'.
Was'coming when arrow he shot it forcibly first it alighted when she took
[close at hand] it.
"Ka'wat añksiyon' ha. Tando' añksiyon' ha'nde on e'ke xy6' "
"Whoever made arrows (?) My brother making was in the so indeed"
(female sp.) . arrows past
225 ë' han, "Sa'wat on'ni ko ks(iñka' hi ni'," ë' han naxa'x ksë'
said and, "Whoever made it if I break it will said and not yet break it
(fem.)
te kan', "Ksa' a na'. Ñkindi'ñkta na'," ë' kan ta'ñki-yan
wished when, "Do not break it. It is mine ." said when his sister the
ha'në. Kinë'pii wa'adi. Dusi' wahë' ha'nde han, " Ka'k iyon'
found She was g very. She tá k crying out was and "What you do
him. ho
te ya'nde, han'," kiyë' kan, ' 'on te ñ1 aa'de ni'," ë' kan,
wish yon are (?)," said to her when, "I make wish I am ." said when,
hominy (fem.) she
"T / nixan/ antatka / tcanaska kta wo /"he'
, kan, u %ë/ he n "
"My mother'sbrother child how large his (?) " he said that when "It sits "
(fem.)
280 ë kan, "A'ni axi'hë ko' ek unon'da-di'," kiyë' kantc kidë'di.
she when, "Water you boilit when in it you put it [the he said to at length he went
said child] in," her home.
"Te'hiyëtu te' ko ndao' kudi'," kiyë' kan kïdë'di. Eyan' ki'di
"They kM you wish when hither be coming he said when went home. There she got
, back," to her home
n/
han/ a/ ni axihi/ yë yao n/ ne'di. Yaon ne kan',/ cc
gâ', O'-a-na'ske-
and water she made it singing she stood. Singing she when, " (said in Very long -
boil stood ridicule) headed-
hon'na ko naon't-kan tando'ya kidi' dande', kiyë'tu kan'tca ha' na,"
fish (sub.) to -day her brother have will, they told her must have
come home (masc.)
ë' kan, "Ayin'xtu xan' ite'tu yanxan' kiya' ikin'hintu' xa han'tca
said when, "You (pl.) you die when again do you [all]
come back
235 ha'" kiyë'-da}ha'. Ani' axi'hiye ne' kan, "Antatka'-yan ndu'si
(?),' she ¡aid to them. Water making it she stood when, "Child the I take it
boil
uxwë'hëñkë a'kan ti¡ëti¡i' kika'," ëdi'. E' ha'nde han antatka'-yan
I put it in suppose it die Iwonder if," she said. saying it was and child the
uxwëhe / ë. Ekeka n/ / teyë të
an/ / / onni, tando'ne 'yan
she set it in Ithe And then to kill wished and taking her they were going her
wë a
/ n
that std.
water]. her along brother one
yuwa'yan-kan a'da On'ni. Ekekan' naxa'x teyetu' hi din' ayan'-
ïoward him (ob. ?) they were going. And then not yet they time to when stick
killed her (?) (?)
yan akit'hitu' kan tando'-yan e'man hu' akana'x kan ama-xa'wonni'-yan
the the raised it when her the just was came in when spade the
[on her] brother tere coming sight
240 da'swa de'yë isi'nti mak-onni' Ë'xka-na'skana'-din. (See variant, p. 96).
behind sent it for a the reel. made Lo necked Buzzard, (sub.).
him tall ob. it the Ancient one
Ekehan' kinë'pi wa'adi. Anya' tcitci' lode' eya" ki'di kan akini'
And then she was very. People they lay down there reached when walking
glad all along home on [them]
96 BUREAU OP AMERICAN ETHNOLOGY (BULL. 47
kide'. "Eyan' kl'di hi'," kiyë' han tcitci'tu kan aklni'-daha'

went "There [you] must," saidto and they lay down when walked on them
home. get home him all along
kide' e_ya"' kidi'. Eya"' kl'di kan' pú's-kan a"ya' dëx tca'yë ha"
there There reached when night when people there he killed and
ome
hwent home.
toit
na'o"-ya"ka"' k>.i'hi de' te ne' han Kton'hi ya'o" a'tc-ka",
daylight when upward to go wish- stood and Frog to sing he when
ed asked
245 " Ñki"'spent." Etekan' "Aktada'kana'-di ñkint-ko' ñke' na'ni,"
"I do not know how." And then,
"Ancient of Toads (sub.) I (sub.) I say it can,"
ë ka"', "Aye' pihe'di ko, ë'x ndon'," kiyë' ka" ya'o" ka",
said when "You say it can if to say let me sent to when sang when,
It see" him,
e'ya" ë' ka", ""That
E na'," ë ha"', " Pl'tciñkë'di ko, iñksponi'
he (7) said when, ." said and, "I jump when my ankle
it Is it (masc.)
dusi-di'," ta'ñki-ya" kiye'di xye'ni, pitee' ka" düs te' dutcûp de'
grasp fiit"((malehis sister the he hid to
le) erj umed
he but when to wished she
it
he
went
ka", "Ñkint-ko' a ike' ñ1 a'nt kite' to tcin'tu ko' tein ya'ñk xkïda'
when, I (sub.) just so I am it mat- deer theyare when fat the (ob.) I gather
ters not fat it
250 e'yan i'ñkiha'hi
there I will carry it to you
hi ni' " kiyë' ka" de on'ni.
she said
E'ke on'ni ka"
'= when he went. Therefore
(fem.) to him
"Ta-tcin'-daha'yi na" kiyë'tu yu'ke xya' kûde ska'-kan Eke on'ni ka"
"She always gathers deer . " theyttcall taheé always bird (ob.) Therefore
fat
.Aktada'kana'
ana nr
o o ha'nde i
dixya" , " Xoi hi xya',"
i i" etu' xa. "Ani'
Ani
Ancient of Toads he is crying out when, "Rain, " they always. "Water
Bay
ayin' të'-xti ko oho"' ëi;ikëhe' a'nda-ta' " kiyë' hantca de' on'ni
very if be crying out in that manner" (male said to at length he went
drink wwou isnh to male, 1st time), him
ka" kxo'honi-xti' dixyan' Aktada'kana' oho"' hande' dixyan', " Xo'hi
when not rain very when Ancient of Toads is crying out when, "Rain,
255 xya'," etu' xa.
" they always.
say
(Variant of lines 239-240)
15 Hë'xka-na'ske-na'di maxa''wonni' tohe'yë daswa' de'yë, insindi'i'
The Ancient of Long spade hid i behind sentit resembling
(-necked) Buzzards (sub.) tail
ne on'ni di', Tuhë' tohë'kiyyë' ne on'ni di'. Eke' o"ni' sind -o"'
that he made Thunder hiding it from stand- he Therefore tail uses
it being him ing made it.
a'nde xya' etu' xa. E'$e on'nidi' sint ptça'x ontu' maxa'wonni'
he is always they always Therefore tail flat they spade
say (or made It
usually).
i'sind-on'ni din' etu' xa. Eke'di si'ndi ptçaxitu' etu' xa.
out of it made they always. so tail they are flat they always.
a tail say say
NOTES
There is more of this myth, but Betsy had forgotten it.

1. titka (ti+itka).
3. yanxkfiyotu (o); ñko (o).
8. kkda, in full kïdacii; ink (pronounced in+k)=yiñki; aksiix=
aksihi.
DOSSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 97
10. a»xkïdusasa (sa).
16. ai ksi kúdëxyi; 27-28. _fa sun he 52. Ïta lea"; and 53-54.
ha ea" ika". In each case some verb must be supplied, either " I
desire," or "fetch."
28. et passim. këtcana kiya, "a second time again:" one of these
words appears superfluous, according to English ideas of style.
30. kagko" naínici, literally, "making strings he sat," he sat sing-
ing magic songs to trap the ducks; dûktax ka" (dliktahi, ka").
31. He -he +) a < ! the second syllable is prolonged, the third is pro-
nounced forcibly.
33. i"no"de-k (no"dé, ka" "when "). The Thunder being's uncle
knew of all these dangers; but he sent his nephew thither, hoping
that he would be killed.
35-36. ñkadud ëd=ñkaduti (ti)-Fëd Oda").
36. Aya"-toho xaninando-ya", the name of a place supposed to be
well known to the Thunder being as well as to the Old Man, " where
they roll logs." 36. ñkiz (hi). 38. dílko (tko").
40. i"kix kïde, act of the Old Man; xë refers to the Thunder being.
41. slide, act of the Thunder being.
52. ya"ka", the object, put for yandi, the subject.
75. kiyë (act of the eagle); kïdedi (act of the Thunder being).
78. dedi (said of the eaglet). 80. uxeheyë (xehe). 81. to"=nitami=
nita"ya". 82. ant = ande, refers to the Thunder being. 83. eúp = supi,
black, i. e., had gone out.
83. klde: the Thunder being started back toward the bank of the
stream; kldi, he reached the bank.
86-89. uksaki, the uncle cut the bowstring in two.
91. pdepEl,e: see psi, night.
93. ë, refers to the Sapsucker; 95. kiyë (the Thunder being); the sec-
ond kiyë refers to the Sapsucker; 96. ë (the Thunder being); kinawiyë,
"the act of the bird;" 97. dusi, "the act of the Thunder being."
124. kawakëni (k, negative prefix; kawake, "what;" e, to say; -ni,
negative suffix).
132. yañk=ya"ka"; ë refers to one of the women.
135. tïdupri drops -pi before ka".
137. akutudi instead of akutu (yaku), but perhaps because di here
may mean "when."
138. tai (ta) before uwedi, though a"ya in the preceding line does
not become eye before uwedi.
141. max refers to the recumbent Thunder being.
143. Dudutax before ka", perhaps the full meaning is: If there must
be meat there, I think that you are [sitting] eating it; so, Atopix ka"
in line 145, instead of A.topi ka". Compare i"hi"x ka", "when it
had to come;" tahvya" i"hi"x ko, "when his time to die must come."
146. Tcïdikiina, said to mean "Old but small," the name of the
smallest bird found in Louisiana, " the big -eyed bird," used in this
myth as a personal name, borne by the son of the bad Old Woman.
This is not the humming -bird (momoxka).
147-150. ahi nedi, pronounced a hi nedi.
148. ,Iwo neya" wan: xa", here and in the next line, seems to be an
imperative.
151. ram naskeae ya", the verb "fetch" may be supplied as in 17;
27-28; 52; 53-54.
156. itaha"niya", but in 170, yataha"ni.
159, 171. de të ne ka", "when he was getting ready to go;" ada to
yoke ka" would be "when they were getting ready to go."
160. i"ddluuc lcu-t4, contracted from is-dçtha has ku-M, "let them
alone and be returning."
165. ma" for mañki (I).
170. kiyë-dçiha-ka", imperative, female to male, "Say [thou] to
them." The use of the plural for the singular, and vice versa, occurs
often in the myths, but it can not be explained. In this case the Old
Woman orders her son, Tcïdna, to say something to Tuhe, who is
only one person, though dçiha has a plural reference.
171-173. Warning given to Tuhe by the daughters of the Old
Woman.
173. ëma"hi" (=ema"-I-i"hi").
176. atkyuhi (hi): see yatkuhi, 2d sing., in 173; ei"x ka", from ai"hi",
ka" causes the change of hi" to x.
179. So"ni ukaYllcayi, " his -mother her -vine, devil's shoestrings,"
the goat's rue (Tephrosa virginniana).
180. ukañki, "it lodged on her." There must have been a loop
which caught her, or which she caught.
181. pawehi yo"ni would be " to conjure an animal to or for another
person.".
197, etc. dlikpaya, archaic for uñkpaya"; so iñksponiya for iñkspon-
vya" (199).
201. kiddiksùki, of course this was not intentional on the part of the
Old Woman.
203. kïyoxtë-(xte), "to make a fire for her;" i. e., for cooking the
body of your dead mother.
205. kïdi refers to Tuhe.
213. Ni od-xapi, " box alligator," said by the Biloxi to be a species
of alligator which dwells in the ocean. It served as a boat for Tuhe
and his party.
DoasEY-swANTON] THE BILOXI AND OFO LANGUAGES 99
216. deyakiya hi ni, "you must send it ahead for me:" said by the
two women (deyakvye, from de).
218. Tuhe threw his dog into the water, and it was pursued by the
alligator, which caught and devoured it.
220. The sense is not clear at this place. Part of the myth must
have been omitted, for nothing more is said about the two women who
had been go helpful to Tuhe.
225-226. naxax keg të ka", " when she was about to break it." See
de të ne ka" (159, 171).
232. 0 Pa-naske-honna, a name given to Tuhe's sister.
233. tandoya, archaic for tandoya".
237. akuwg ada onni, " they were going in pursuit of her."
238. di", "when" (I).
238-240. The Ancient of Long -necked Buzzards was one of those
who wished to kill Tuhe's sister, because she put her uncle's child in
the kettle of boiling water. Was this Buzzard related to Tube's
uncle? Or to Tuhe's uncle's wife?
241. A"ya toïtei ..... akïni kïde. ..A similar incident is found in
the myth of the Humming -bird (page 73, lines 28-34).
252, etc. oho" hande dixya", "Zohi xya," etu xa. 'ruhe told the
Toad that when he wanted water, he must call, and rain should come,
affording him plenty to drink. Therefore, say the Biloxi, when the
Toad cries rain comes.
TRANSLATION
The uncle of Tuhe, the Thunder being, confined his nephew in the
house and went to get medicine to administer to him. The man's
wife, while going to the stream to dip up water, found a squirrel.
When she returned home, she said to Tuhe, " Shoot that squirrel for
me." He replied, " I can not shoot it." But the woman said, " It is
lodged in the brush."
"I can not shoot it," repeated the youth. Then Tuhe's sister
pushed an arrow through a crack in the wall of the house, and Tuhe
shot through the crack, killing the squirrel. Then his sister ran
thither and picked up all the claws, as she supposed, but she over-
looked a very tiny one.
Whereupon the woman went thither, seized the tiny claw, and
scratched herself in many places, drawing much blood; and being very
bloody she lay by the fireplace, grunting there till the return of her
husband. In response to his inquiry, she said, " Your nephew whom
you confined in the house for the purpose of giving him magic power
scratched me again and again, and so I lie here in this condition."
The enraged man said to his nephew, ' `. Since you have been going
out [despite my command to stay in], you can now remain out. Fetch
me arrow shafts." Then Tuhe went to gather arrow shafts. On his
return with them, the uncle said, "These are not the right kind.
Fetch spotted arrow shafts." So Tuhe departed again. He took some
food with him, and put it down on the ground while he continued
walking about. While he was seeking the spotted arrow shafts the
Ancient of Rabbits found the food and sat there eating it. Just then
Tuhe returned, and the Ancient of Rabbits questioned him, saying,
"Why are you walking about?" "I am going about because my
uncle ordered me to get him some spotted arrow shafts," replied
Tuhe.
"Cut a black rattan vine into four pieces and bring them to me,"
said the Ancient of Rabbits. This was done by Tuhe. The Rabbit
rolled the pieces of the rattan vine over and over, and, behold, they
became rattlesnakes that chased one another. But they soon resumed
the form of spotted arrow shafts, which Tuhe carried home on his
back. On reaching home he began to make the arrows, but the uncle
ordered him to go to seek turkey feathers.
He found the turkeys and gathered many feathers, which he carried
home. But the uncle said, "These are not the right kind. Fetch
white turkey feathers." So Tuhe had to depart again. He reached
the edge of a lake, where a very Aged Man sat trapping ducks.
Tuhe's dog scared off the ducks, which went out into the middle of the
stream where they sat on the water. "Oh!" said the Old Man,
"some one has been coming here, and he has scared off my ducks.
Seel I will kill you and throw you away." Then arising to his feet
he moved along. Tube approached him, and the Old Man said, "Why
are you walking about?" "My uncle ordered me to procure the
.
feathers of white turkeys; therefore I am walking about," replied the

youth. "I will go home and eat," said the Old Man, "and then I will
whip you at the place where they roll logs, in which event there will
be plenty of white turkeys everywhere." So the Old Man took Tuhe
to his home. When he got there, the Old Man cut a bamboo brier in
four pieces, with one of which he whipped Tuhe as he moved along.
On reaching the end of the course the Old Man took another piece of
the brier, continuing the castigation, whipping Tuhe back to the start-
ing point. Then he used the third piece, and finally the fourth, and
then left him.
Tuhe then sat down, being very bloody. His dogs trailed him and
were yelping as they came. He whistled, and the dogs came to him
and licked off the blood. Then the youth arose, called his dogs, went
to the house of the Old Man, and when he found him he killed the Old
Man. The dogs seized the Old Woman, who cried out, "I fed him,"
hoping to find mercy. But they killed her. Tuhe climbed up into
the loft, where he found a great quantity of dried duck meat, which
he threw down, sharing it with his dogs. When he finished eating
and was preparing to go home, his sister, who thought that he was
0011811T-SWANTON] THE BILOXI AND OFO LANGUAGES 101
dead, was coming toward him, following his trail. The dogs just then
were chasing white turkeys, and the latter flew toward the approach-
ing girl, who leaped up with arms above her head, trying to catch the
turkeys. She fell to the ground with one just as her brother reached
her. He picked off the feathers and carried them home to his uncle.
" Fetch deer sinew," said the uncle. So the youth departed again.
He shot a deer, picked off the sinew, and carried it home to his uncle,
who said, "This is not the kind. Get the sinew of a white deer."
And when the youth had departed for that purpose and was walking
about in search of that kind of sinew, the White Deer [chief ft found
him, and said, "Why are you walking about?" "My uncle said that
I was to bring him the sinew of a white deer, so I am walking about,"
said Tuhe. "Take my sinew," said the White Deer. "Replace it
with the peeled bark of the mulberry tree." And the youth did so.
"He told you that because he wished your death. But he shall see
you return alive," said the White Deer. Then they separated, the
youth returning home.
When he got home, his uncle said, "Fetch a small bird, so that the
child may have it for playing roughly." The youth departed, and
when he had almost captured the young bird, the old mother [Eaglet
came back and was flying round and round her nest. As she was thus
flying, she addressed Tuhe: "What is your business?" "My uncle
said that I was to fetch the young bird as a playmate for the child;
hence I have been going about," replied Tuhe. "Weill wait till I go
first to the village to examine it and then return hither," said the
mother Eagle." She took some pokeberries in her claws and departed.
When she reached the house she flew round and round above the
house, and when she squeezed the pokeberries the red juice was falling
into the yard.
When the people noticed this, they said, " He is dead," and they were
very glad. While they were acting thus, Tuhe's sister was crying.
The Eagle noticed her, and then departed homeward. On reaching
home, she asked, "How large is the child?" "It is large enough to sit
alone," replied Tuhe. "Well, my youngest child is always hungry,"
said the Eagle, as she handed this young one to Tuhe. "If the child
is sitting alone when you reach home, say, 'This is the small bird
about which you were speaking,' and pitch it on the child. They have
done so to you just because they wish your death, but you shall not die;
they shall see you reach home," said the Eagle.
When Tuhe`reached the house with the eaglet, he pitched it on the
child, and said, "This is the small bird about which you were speaking."
Away went the eaglet, clutching the child in its talons, and all the
people ran in pursuit of it. Up went the eaglet, and as he flew, noth-
ing but the bones of the child fell to the ground. Therefore since
102 RETREAT/ OF AMERICAN ETHNOLOGY [.sort. 47
that time eagles have wanted children badly: they are fond of eating
them, so say the people.
When the uncle had finished making the arrows, he made Tuhe enter
a boat with him, in which they crossed the great water for the purpose
of setting fire to thç grass on the opposite side. "Set fire to the grass,"
said the uncle to Tuhe. Then the nephew went ahead firing the grass,
the uncle following him. When the fire went out, the youth thought,
"He must have started home," so he ran back to the bank. On reach-
ing there he found that his uncle had the boat out in the middle of the
great water; so he unstrung his bow, took off the string, one end of
which he threw toward the boat. It caught on the boat, and Tuhe
began to pull the boat ashore. But when it had reached the edge of
the water, the uncle cut the string and it returned to the middle of
the water. Then Tuhe made a loop in the string, and threw it again.
Again it caught on the boat, and Tuhe began to draw it ashore. But
when it had neared the edge of the water, the .uncle cut the string,
and away went the boat back to the middle of the stream. This was
repeated with a like result. The fourth time that Tuhe threw the
string, it did not reach the boat, and the uncle left him and went home.
Then Tube thought, "I can go around the bank of the stream."
So he was walking along till it was getting dusk. Just then a Sap-
sucker cried out "Ti°!" "O pshaw! what does such an ugly bird as
that amount tog" said Tuhe. "I can extricate you from your trouble,"
said the Sap -sucker. "If you can do anything for me, please do it,"
said Tuhe. "You must first sleep in my house," replied the Sap-
sucker. "How can I climb thither I " inquired Tuhe. Whereupon the
Sap -sucker thrust out its tongue, which became long enough to'reach
to the ground, and Tuhe caught hold of the tongue, and thus climbed
up the tree into the nest. While he was reclining there, the Old
Woman was coming in the distance. On reaching the tree, she said,
"0 yes! does he not lie right here?" And she remained there hitting
against the tree till day, when she disappeared.
Then Tuhe came to the ground and resumed his wanderings, travel-
ing till dusk. Then he heard the cry of the Ancient of large black
Woodpeckers. "O pshaw! what can such an ugly bird as that accom-
plish ?" " I can extricate you from your trouble," replied the Wood-
pecker. " If you can do anything for me, please do it," said Tuhe.
"You must first sleep in my house," replied the Woodpecker. "How
can I climb thither 8" inquired the youth. Whereupon the Wood-
pecker thrust down his tongue, which was long enough to reach the
ground, and Tuhe caught hold of the tongue and thus climbed up the
tree into the nest. While he was reclining there, the Old Woman
was coming in the distance. On reaching the tree, she said, "O yes!
does he not lie right here `P' And she remained there hitting against
the tree till day, when she vanished.
nosemx-BWANTON] THE BILOXI AND OFO LANGUAGES 103
Then Tulle came to the ground and resumed his wanderings, travel-
ing until dusk. It was then that he heard the hooting of a Swamp
Owl. "O pshaw!" said he, "what can an ugly swamp owl accom-
plish i " " I can extricate you from your trouble," said the Swamp
Owl. "If you can do anything for me, please do it," replied Tube.
" You must first sleep in my house," said the Swamp Owl. " How
can I climb thither?" replied Tulle. Then the Swamp Owl made some
steps of toadstools, one of which he barely stuck on the tree, and
against which he warned Tuhe, who stepped over it and climbed the
tree by means of the other steps. Again was the Old Woman coming
in the distance. Well, she reached there, and said, "Right here does
he lie." And addressing the dogs, she said, " You must catch him
when he falls, as I will climb the tree and knock him down. Though
he should say, Ìt is I,' do not release him." Then she started to
climb the tree, putting her foot on the toadstool that was barely stick-
ing there. It gave way, her foot slipped, and down she fell to the
ground. And then the dogs seized her. Though she cried, " It is Il
It is I!" they would not release her. When it was daylight the dogs
released her and she disappeared.
Then Tuhe came to the ground and resumed his wanderings, going
till dusk. He had gone along without any one saying anything to
him until he found a hole in the ground which he entered and there
he lay down to rest. Again was the Old Woman coming in the dis-
tance. "Right here does he lie," said she. She reached the hole and
peeped down into it, but, as it lightened, she went off and fell. So she
kept on doing till day. And then she disappeared.
Then Tuhe came out of the hole in the ground and was traveling
till noon, when he found a ford. He climbed a tree which stood near
and was sitting up there when two women were coming to get water.
On reaching the stream they peeped down into it and saw the shadow
of the youth. " A very handsome man is there," said one, and she
entered the water and caught at the reflection, but she brought up
nothing but leaves. Thus the two continued for some time, getting
very cold. At length, when Tube observed their condition, he spit
down on them. As they raised their eyes, they beheld him, and cried,
"Get down!" Then he got down, and they took him to their house,
where they fed him, first offering him stewed human flesh. "1 never
eat such food," said he, so they gave him stewed venison. When he
had eaten that, they said, " Mother is very bad." They referred to
the Old Woman, whose daughters they were. They laid him in a long
box, which they locked. By the time he had laid down in this box,
the Old Woman had come home. Then she began to eat, and was
sniffing the air. "There is food here which has a strong odor," said
she. To which her daughters responded, "If there is really any food
here, it must be that which you are eating." "But this has a fresh
smell," said the Old Woman. "If there is anything here which has a
fresh, strong odor, it must be that which you are eating," replied her
daughters.
"Tcidikúna," said the Old Woman to her son, "pull that box
toward me." And he pulled the box; but when he bad drawn it to
her and she opened it, it was empty. Then she said, " Bring the other
one." That too proved to be empty, and so did a third. Then she
said, " Bring that long box." When he began to pull it, he said, "
mother, it is very heavy." "Let it alone!" said she, as she ran
toward it. When she reached there and opened the box, it lightened
so that she retreated some distance and fell to the ground. On rising
to her feet, she said, "I said that this was the way, and so it is.
Make a fire in the back room." So they were making a fire there.
"Tcidikúna, say to your sisters' husband (i. e., Tuhe) that he is to
take a small bird and bring it to me, that I may swallow it whole."
So Tcidikúna went to Tuhe, and said, "Mother says that you are to
seek the small bird and bring it to her that she may swallow it." And
the two daughters said to Tuhe, "If you take hold of the small bird,
and it flies upward with you, let it go and return hither." He went and
grasped the small bird, which flew up into the air with him. Though
they had said to him, "Let it go and return hither," he decided to
retain his grasp, and so he was going higher into the air. When he
had gone very high, the Old Woman said, "O Tcidiküna, go and see
how they are. He may be up very high." Then Tcidiküna departed,
and when he saw that Tuhe and the bird had indeed gone very far, he
cried out, "O mother!" Whereupon the Old Woman took some fire,
and when she reached there she set fire to the tree on a high branch
of which Tuhe was lodged.
Then Tuhe began to sing a magic song, which caused a great rain,
and that drove the Old Woman away and put out the fire. And then
Tuhe descended to the ground and resumed his travels.
When the Old Woman reached home, she said, "O Tcidikúna, go
yonder and invite your brother-in-law to run a race with me." So
Tcidikúna departed, and when he found Tube he gave him the invita-
tion. But the daughters gave Tube another warning: " There is a
hole in the ground close to the goal, and when you reach there, she
will try to throw you into it. But when you reach there before her,
jump over the hole, and on her arrival, push her into it." When Tuhe
reached the starting place, the Old Woman said to him, "Let us go,"
as she stood there pretending that she was about to start. " O yes,"
said she, "you are all scared." As they went, Tuhe reached the hole
in the ground over which he jumped, and as he stood on the other side,
up came the Old Woman, whom be pushed, causing her to fall into the
hole, down which she disappeared, making a series of rattling sounds.
Tuhe then returned to the young women, but Tcidikúna sat a while
DORSEY-SWANTON] THE BILOXI AND OFO LANGIIAGEB 105
by the hole in the ground, weeping over his mother's disaster. Check-
ing his tears, he tied together several vines of the "devil's shoestrings,"
lowered them into the hole to his mother, who climbed the vines and
reached the surface of the earth again. Her son took her home, and
when they reached there she sent him again after Tuhe. " When I
conjure a deer to him, he must shoot it," said the Old Woman. But
her daughters warned Tuhe again: "She is saying that because she
wishes her pet deer to chase you. Do not stand in the yard." So he
took a doll shaped like a man, stood it up in the yard, and hid himself.
Not long after the very aged deer arrived there, rushed on the man
doll, gored it, and was about to throw it down when Tube shot him,
wounded him, and made him fall to the ground. And then Tube went
back. When he reached home, the Old Woman sent to him again.
"1 have made a deer trap. Let him go and see it," said she. So
Tcidikima went and delivered the message. But the daughters said,
" When you see the small string there, do not touch it." But he
thought, " What harm can so small a string do? " and when he touched
it with his foot, he was caught in the trap, and Tcidna came again
to the place. When he saw that Tuhe had been caught, he called out,
"O mother! O mother! halloo! he has been caught!" Then the Old
Woman caught up her sledge hammer, kettle, and some fire, and went
to the place. She made a fire, and put some water in the kettle to boil,
and then as she wished to kill him she seized the ax, and said, " You
are very foolish to act in that manner [ I]." " Where ought one to
hit you in order to kill you outright at one blow?" "On my head,"
said Tube. " I do not think that that is it. Where ought one to hit
you in order to kill you outright at one blow?" repeated she. "On
my head," said he. "I think that that is not the place," replied the
Old Woman. " On my ankle," said he. " I think that that is the
place," said she, and as she was wishing to hit him, she raised her arm
to give the blow, but when she struck at him he leaped aside, and the
weapon descended on the little string and cut it in two without hurting
Tuhe, who snatched the ax from her, hit her with it, and killed her
[as he thought]. He put the body into the kettle of boiling water,
pressing it down into the kettle. " O Tcïdlkúna," said Tuhe, " sit
here and keep up the fire in order to boil your mother's body, and
when it is cooked, eat it and depart home." After saying this Tahe
went home, leaving Tcldïkiina there alone, crying aloud.
Well, when Tuhe reached home the two young women said, "You
thought that you had killed her, but she will return." And not
long after they had spoken, their mother returned. Then one of her
daughters sat by her to examine her head. There was a hole in the
top of the Old Woman's head, and the daughter cleaned the hair away
from the hole. The other daughter was heating an iron rod, and when
the first daughter had cleaned the hair away from the, hole in her
mother's head, she waved her hand toward her sister, who carried the
hot iron to her, thrust it into the hole in the head, causing the Old
Woman to throw her head back several times before she really died.
The death of the Old Woman having removed the sole obstacle, the
two young women became the wives of Tuhe.
After they had been married for some time, Tube wished to return
to his boyhood's home, so the women prepared a supply of food for
the journey, and he made a number of arrows. When the prepara-
tions were completed, the elder wife went close to the stream and
began to sing a magic song, which caused an immense alligator [such
as the Biloxi say frequent salt water] to appear. This alligator served
as a boat, and on him they piled their food and other possessions, after
which they got upon him, and off he started toward the other side of
the stream.
Then each of the women said, " So long as he hears me sing, he will
continue to go rapidly, but when he does not hear me sing, you must
throw some of the food in advance of him. The alligator swam
toward the food, and seized and devoured it. Tuhe continued throwing
the food beyond the alligator till it was all gone. Then he took his dog
and threw it into the water. The alligator overtook the dog, caught
it, and swallowed it. Not long after Tuhe threw the otter into the water,
and he too was devoured by the alligator when he had almost reached
the other side. As a last resource Tuhe began to shoot his arrows
ahead of the alligator, but when an arrow alighted on the ground, the
alligator stopped swimming. At last Tuhe [must have] fastened to
the arrow a string with a loop at one end. He took his seat in the
loop [sic], and shot the arrow with great force, causing it to reach the
ground, and so he alighted on the other side. [What became of his
two wives has been forgotten. But they could not have been left on
the alligator! ]
Then Tuhe was going toward the house of his uncle. At the same
time his sister was approaching. When he noticed her approach, he
shot an arrow far into the air, and when it alighted the sister took
it up. "Whoever has been making arrows? My brother used to
make arrows just like this. But no matter who made this I will break
it," said she. She was just about to break it when he said, "Do not
break it. It is mine." At once she discovered his presence and was
very glad. She caught hold of him and cried aloud [from joy].
" What are you desiring to do? " said he. "1 am wishing to make
hominy," she replied. "How large is my uncle's child?" said he.
"It sits alone," replied the sister. " when the water boils in the
kettle, put the child into it! When they wish to kill you for doing
that, return to me." Then Tuhe left her, and she returned to her
uncle's house. She made the water boil, and she stood by it singing.
As she sang, some bystander remarked, "Ha, ha! Very-long-headed-
Fish must have been told that her brother would come back to -day."
At which she rejoined, " Do you always come back after you have
died?"
When the water was boiling, she said [to herself], "I wonder
whether the child would die if I put it in the boiling water." Saying
this she took the child and set it in the water. And then they wished
to kill her, and as she had fled they went along in pursuit of her,
going toward the place where her brother was standing. They were
on the point of killing her, one having raised a stick on her, when her
brother came in sight right there. The Ancient of Long -necked Buz-
zards, who was one of the party, thrust a spade behind him to hide it
from Tuhe, and so he formed it into a tail for himself. [See variant
below.]
When the sister saw Tuhe she was very glad. Then the people lay
down all along, touching one another, forming a line of bodies extend-
ing from the place where they were about to kill the sister to the
home of her uncle. "You must get home," said the sister to Tuhe, so
he walked along over the line of bodies, and thus reached borne.
When he arrived there, he killed all the people who were there as soon
as night came, and by daylight he wished to go upward. So he asked
the Frog to sing a magic song for him, but the Frog replied, " I do
not know how." Then the Ancient of Toads said, "I can say it."
"If you can say it, let me hear you say it," said Tuhe. Then the Toad
began to sing. "That is it," said Tuhe. Next, addressing his sister,
he said, " When I leap upward, grasp my ankle," But when he
leaped she grasped at the ankle and missed it. "I shall remain here,"
said she. "When the deer are fat, I will collect the fat and will carry
it to you," said she as Tuhe ascended. Therefore since that day they
always call the bird (snipe) "She -always -gathers -deer -fat." And since
then when a toad cries the people always say, "It is going to rain,"
because Tuhe had said to the Ancient of Toads, "When you are very
thirsty, be crying out in that manner and rain shall come."
[Variant of the last sentence of the first paragraph, above]
The Ancient of Long -necked Buzzards hid a spade behind him

to conceal it from Tuhe; he made it resemble a tail. For this reason
the Biloxi say that the buzzard has a tail. Because of this act of the
Ancient of Long -necked Buzzards, his making a tail out of the spade,
the buzzard's tail is flat, they say.
29. THE OTTER AND THE SUN
Xyini'xkana' anixya' donhi' de' to ne' kan kl,Inkun' ya'ndi de
Ancient of Otters ball play to see to go wished stood when grandmother the (sub.) togo
kfl'kiyo'hanni.
did not wish for him.
"De' ki$ë' ëxti'k ne' han
" That makes no far off
xku' da'nde na',"
and I will be coming ".
6'
said
stood
difference back (masc.),
83515°-Bull. 47-12-8
108 BUREAU OF AMERICAN ETHNOLOGY I [BULL. 47
ha°tca de'di. Eya°hi°' Sxti'ya° ka" si"x ne kan a°'xti di"', ccA"ya'di
when(or, went. Reached far o at was stand- when woman (sub.), "Person
a while) there (4) ing
n&' kiy5'tu kida-tS'. Yan'sixti ni'." E a°'hi° ha"', "A°xti' naf11 S'di
that speak to [to] go home. He smells ." Rmched and, " Woman that distant
very strong (fem. ). there sitting one
5 ya'kida hi', ë'di' na'. I_ya°'sixti', S'di na'," kiyë' kan, "Anhan',"
you are to that she You smell very she ." said to when "Yes, "
go home says (max.) strong says (masc.), him
5' ha° sins ne'di. Si"x ne' kan kS'tciltna'na eya°'hi". Kiya' ki'yS
said and was standing. Was stand- when again reached Again said to
he, ing there. him
kan, "A°xti' nañ$5'di ya'kida hi', 5'di na'. Iya°'sixti' ë'di na',"
when, "Woman that distant you are to that she . You smell very she ."
sitting one go home says (max.) strong says (masc.),
ki5' ka" "A°ha°', xkida'd Q°ne'di xy5'ni 5'ti15x ünne' " 5' ban
said when "Yee, Igo home I stood but that way I stand" said and
(or, yet) he
sin; n&' ka" k5'tcûma'na kiyo'wo hu' Ran ko' kide'di. Ehya°'
was standing when again another was th- hetststartdd There
coming when ó me.
waiting
10 kïdi ha°' kawate'ni ni ha'nde. E$eka°' h1°'-11° yya'ndi "Ka'k
reached and
home
saying nothing walk-
ing
was.grand-(sub.), tie sub.
And then his
mother
"What
tci'due yalIu'," kiy5' kan, "A"xti' din, Ì°ya°'sixti" yañ$e'-tu kan

is the rea- you have saidto when, " Woman (sub.), ' You smell so they said as
son why been corn- him strong' about me
ing back"
xku'di na," 5' kan, 1p,t"'1 n ya'ndi i°'tcp& a'nde naha', "Ë'#i$e
I have ." said when his grand- a (sub.) laughing
ng was a while " That is the
Fmback- (max.), he mother at him way
ni' hinyy5' ku-ina'xani'xti idedi' nixki'," ki'ye ha'nde naha' tlx ke,
I saidto you would not you went anyhow," saying was a while medi- to
(fern.) you hear it at all to him cine dig
de o°' ki'di ha° ti'x uw&' e'-hSd-ha° i'küne'y5 te'-h&d-ha° kiya'
was go- came and medi- stewed that en- when made him that On- when again
ing back cine fished vomit by fished
means of it
15 kûdûta°' ha°, "Tca'k ins' ya$u'ni ko kiya' he'ya°-ka" sin; ne ha°'
urged him on and, " Where you you were when again there at be standing and
[to go] stood not returning
1u-t5'," kiy&' hèd-ha"', "Ka'k iye'tu ko', `Naxa'x o' huw5'
be coming saidto fln- when, " What they say if, ' Just fish stewed
back," him lobed to you
ndud 5'da° ñ$u'di na',' a -t&'," ki5' ha", "Yata'na lu-t5'," ki&'
I have finished I have been .' say'thou" saidto and,
him
"soon be coming e
eating coming (max.),
de'di. E an'hi° ha°' tca'na sin; ne' kan a°xti' ya'ndi "Anya'di
when he went. Reached and again was stand- when woman the (sub.), "Person
there ing
ne' 1pu-t&I Ñ$intá'nixyi' hi ni'," 5' kan eya°'hi° kiy&'tu
that ylye him be corn-
ing back
I play with him will ." said when
(fem.), she
reached
there
they said
to him
20 kan', "Anxti' nañ1 è'di e'yan iyi°'hi° ka" iyi°tâ'nixi hi', Mi na."
when, " Woman that distant there you go when she play withwill she ."
sitting one you says (max.).
"Naxa'xa o huw5' ndud &Ian ñ1 udi na," &' ha° si°x ne' kan,
" Just fish stewed finished
I haveeating I have been ." id and was standing when,
coming back (max.),
k5'tcûma'na inda'h eya°'hi° ha°, "A"xti' nañ15'di e'ya° iyi°'hi° ka"
again to seek reached and, " Woman that distant there you go when
there tIng one
iyi°tâ'nixyi hi', &'di na'," kiyS' kan, ka'wa1,e'ni sin; ne'di. t ka"'tca
she play with will she ." said to when he said nothing was standing. And then (4)
you says (max.), him
DOM/CT-SWANTON I THE BILOXI AND OFO LANGUAGES 109
kW'tcflma'na in'dah hu' kan ko' kide'di. Evan' kI'di ha'nde kan
again to seek was when without he started There reached was when
him coming waiting home. home
25 kun'-kun ya'ndi ya'hi ki'kon nedi, ya'hiyan hW yi'ñk sti kikon'
his grand- the (sub.) bedstead making stood bedstead too small very making
mother for him for him
te'-hëd-han ati' hiyo'ki-yan ustü'ki. Ustü'ki han ekekan' Xyini'xkana'
that fin- when other room the she set it She set it and and then Ancient of Otters
(shed up. up
atoho' kan onda'hi adükse' te'-hëdan kan ma'x kan ekekan' kunkun/yan
laid on it when bear skin she spread that fin- when he was when and then his grand -
over him ished reel. mother
ko' pe'tuxtë ye'hikan x6x nan'x kan anxti'd sünitwi' hu'x nañkA'di.
(sub.) fire close to sitting when woman dressed in silver was coming in
and rattling with it the distance.
E'ke eyan'hin han', "Anya'di ande' yan xan'," kan, An' ya xo'hi
Well reached and, "Person stays where?" ssai when, Old woman
there (that)
30 ya'ndi, "Anya'di kik5' ndo'x-ni na'ñki ni'," ë' kan, "Anya'di e'd
the (sub.), "Person soever I see not I sit ". said when, "Person here
(fem.) she
ande' yan ni'," 5' kan, "UJxl sin't kfl'dini ha'," 6' kan, "E'yan ni,"
stays the ." said when "Pshaw! boy ugly ? " said when "That
(fem.), she (fem.)
8' kan, "O' huwW' duti' x6h6' a'nde ondi' tca'ke ko' dutca'ni
said when " Fish stewed eating sitting was Tirana (ob.) not washed
she
to'x mañki' Añkihi' ni," è kan' eyan'hin. Ti' sflnâhe' uwe' han
he is reclining I think said when arrived Just rattling she en- and
(fem.) she there. tered
"Ewaxti' toho-t6'," kiy6' kan kina'yeni ma'x kan "Atkyu'hi toho'
" Further lie thou" (fe- said to when he did not reclin- when " To get over and lie
male to male), him move íng him down
35 hi wo'," yühi' han ama' yafik #,o'ho. Ama' dè'x toho' han sünâwi'
that in she and ground the (ob.) she fell Ground there she fell and rattling
thought" thought on. on
,oho' a'nde ondi' kine' han, "Psüde' flñkwü'xiki nita'ni xilde'dikë
she was falling about she got and, " This night I am ashamed great that way
up (fem. sp.)
ni'," 6' hantca', "Na'wi yandon'xtupi'tuni' kik6' flnna'ñki da'nde
she when, " Day they can not see me well though I sit will
(fem.), said,
ni'," e' hantca', na'wiyan kan' kowii'd de onnidin kowó'd nañki'. ya
said when day when upward she went and so upward was sit-
(fem.), ting
etu' xa. E'ke on'ni-din' Xyini'xkana' din Ina'ñk wüxi'kiy5 kan
they always. Therefore Ancient of Otters (sub.) Sun made her when
gay ashamed
40 owó de kowód ande
onnl-din xya. E e onni-din' anya '
upward had gone
up above is as always. Therefore people
donxpi'tuni' annde xya'.
can not see her [she is always.
well [eo
NOTES
Observe that the Sun in Biloxi mythology is a woman. Compare

the German, die Sonne.
1. anixya (anün) usually means, "one who plays [ball] often or
regularly."
2. &etik (ëxti,-kan, " at, there").
6. kètciimana (kiya, to).
8. xkidad (de).
11. ycvñke-tu, pl. of wee (e); 13. hinyë (e).

13. ku-inaxanixti (ku-, ni, negative signs; inaxa=inaxë, 2d singular
of naxë; xti, " very, at all"); tix= tixyi.
14. ilaclneyë (kne).
17. ndud=nduti (ti).
25. yiñk, pronounced here yiñ-{-k; 28. anxtid= anxti di"(?).
28, 33, 35. aûnûuri (= seta).
a).
31. Sint=sinto; 36. /tide (ni).
36. xüdedilcë, "that way" (female speaking): see page 93, line 196.
Exact sense is not clear; yandonxtupttuni, archaic form of yandonxpï-
tuni from donxpituni (37).
TRANSLATION
When the Ancient of Otters was about to go to see the ball play,
his grandmother objected. But he replied, "That makes no difference.
I will view it from afar, and then I will return home." Off he went.
On reaching the place, he was standing afar off when a woman sent
some one to him, saying, "Tell that person to go home. He emits a
very strong odor." Then the man went to the Ancient of Otters and
delivered the message. "That woman in the distance says that you
are to go home, as you emit a very strong odor." " Yes," replied the
Ancient of Otters; but he still remained there. Then another person
was sent to him with the same message. "Yes," replied the Ancient
of Otters, "I was about to start homeward, but I am here still."
Nevertheless, he did not move, so another messenger was sent to him.
When he beheld him coming, he started off at once, without waiting
for his arrival, as he suspected what his message would be.
On reaching home, he walked to and fro, saying nothing. Then his
grandmother said, "For what reason have you come home?" And
he replied, "A woman said that 1 smelt very strong, so I came home."
His grandmother laughed at him for some time, and then said, "I said
to you that it would turn out thus, but you would not heed at all, and
you went anyhow." By and by, she went out to dig some medicine.
Having brought the medicine home, she administered it to the Ancient
of Otters and made him vomit. Then she urged him to try his luck
again. " Return to the place where you were before you started
home, and after remaining a while, come home. If they say anything
to you, say, I have just come back after eating some stewed fish.'
Hasten to return hóme." So the Ancient of Otters departed again.
When he arrived there and was standing there viewing the players,
the woman said to some one, "Tell that person to come back and I
will play with him." So the messenger said, " Yonder distant woman
says that you are to go thither and she will play with you." To this
the Ancient of Otters replied, "I have just returned after eating some
stewed fish," and did not move from his position. Again she sent a
messenger, who said the same words, but with like want of success; but
DOßa&Y-SWANTON] THE BILOXI AND OFO LANGUAGES 111
this time the Ancient of Otters never said a word. When the third
messenger was seen in the distance, the Ancient of Otters started off
at once, and went home.
When he got home his grandmother made for him an ordinary sized
bed and a very small one, too. She set them up in the other room of
her house. She made the Ancient of Otters lie down on the larger
one, and she covered him with bearskins. As he was lying there and
his grandmother was sitting close to the fire the Woman was coming
in the distance, her garments rattling on account of the silver that
she wore. On reaching the house she asked the old woman, "Where
is that person?" The old woman replied, "I have not seen any one
at all." "I refer to the person who stays here," said the visitor.
"Pshaw! Is it that ugly boy whom you wish to see?" said the old
woman. "That is he," said the visitor. " He was sitting around here
for a while after eating some stewed fish, and I think that he is now
lying down with unwashed hands," said the old woman. The visitor
entered the house, making her garments rattle as she moved.
Addressing the Ancient of Otters, she said, "Lie farther over!" But
he did not move. She thought that she would get over him and lie
down on the other side, but in attempting it she fell to the ground,
and her garments rattled exceedingly as she kept falling about. She
rose to her feet and said, "I am much ashamed to -night. Though
you shall not be able to see me well during the day, I shall be there
[in the sky]." Then she went up above when day came, and they say
that she is still there. They say that because of the treatment of the
Sun Woman by the Ancient of Otters, i. e., his making her ashamed,
she went up above, and she is still there. And because of the words
of the Sun Woman she is always one whom people can never see well.
30. THE MOON
Nahint' antatka' apu'x kan sû'pi ban wú'xflki ha" pü's kan e'
Moon child felt him when blackand was and night when he
ashamed
kflpa'heni on'ni. E'keon'nidin' ko'wohi'k nañki' xya, etu' xa.
disappeared in the past. Therefore up above he sib they al-
ways say ways.
E9eon'nidin' súpi' na'ñl;] xya'. Tcfdil e'-yanxan' a'xesa'hi ita'mini
Therefore black he site always. Sometimes money he was
dressed in
txa'xti han ptisi' kan kûpa'heni on'm. Ekedin pûsi' dixyan'
alone and night when he disap- in the Therefore night when
peered
5 uda'tï na'ñki xya', etu' xa.
light he sits usually they say always.
NOTES
The Moon is a man in Biloxi mythology. Compare the German

der Mond. This text is evidently a fragment, but it was all that was
remembered.
112 BUREAU OP AMERICAN ETHNOLOGY stmt.. 47
1. a'tatka', whose child this was is uncertain, and why the hand of
the child made a black spot on the moon is not explained.
, TRANSLATION
When a child felt the Moon person its hand made a black spot on
him. This caused the Moon person to feel ashamed, and when night
came he disappeared. Therefore, as they say, he always stays up
above, and has a black spot. Sometimes he is dressed in money alone,
and subsequently he disappears. Therefore [i. e., on account of the
money] it is sometimes light at night.
31. THE GOLDFINCH AND THE REDBIRD
Ane'di ti' tci në' kan Ape'nyikya'-hayina' dupa'x kan akuwë'
Lice house were lyingAncient
ient of Goldfinches opened the when they came
[in] door out
han int-k a'xi di' ë'tiJë ha'nde kan a'diyan kï'di kyan'hi ha'nde
and him (ob.) they so he was when his father came scolding he was
swarmed home him
on
di' ë'dan han' ane' yan kida de' tca'kiyë han' kyan'hi ha'nde di'
finished and lice the pickedpicked that cleaned d him and scolding him he was
all
ë'dan han' "Ti ne'yan ya'da na'," kiyë' ha'nde di' ë'dan han' de'
finished and "House that die- beware lest, ' saying to was finished and that
tant one you (pl.) go [them] [way]
5 ki ë' kë'tcflma'n a'dë. Ti ne'yan dupa'x kan kAtska' akuwë'
though again they House that dis- opened when fleas they came
went. tant one the door out
int-k a'xi di' a'dllkûtcflpan' ti sA'pi ha'nde kan a'diyan kidi'.
him (ob.) they they were very house black was when his father came
idi',"ëi
swarmed thick on him home.
on
E'dan han' tca'kiy
Finished and
"Ti'
Ti ne'yan ya'da
i
tant one (pl.) go

k6'tci1ma'n a'dë.
n
cleaned him
of all
" House that din beware you lest," saying to

[them]
nf,
ha'nde te'-hëd-han' kyan'hi ha'nde di' hëd-han,
was that finished when scolding
yë ha'ndea
he was
him
Ti' ne'yan dupa'x kan Yilnisa' akuwë' a'de kan

finished
he was
n
and
an de'
finished and
k' ë'
that though
[way]
again they House that dis- he opened when Buffalo they came they when
went. tant one the door out went
10 kitë' yu$ë ondi' yi'ñk ati-k ti'tka de'yè, kûtske'yë
ey wo
du'si,
they w small very (ob.) they wounded took home put shut it up
past him
E'l a yu$e' kan axtu' ya'ndi ki'di han' akxi' han in'sti-d@,ha'
they went So theywere when their the (sub.) came and he got and he was angry
home. father home angry with them
han tca'yy -d>}ha' të han' yi; sanhin''yan de' han anya' hinya'ki han
and to them wished and bayou to the other he and person he got with and
side went them
añksiyon' na'ñ$i. El1ekan' Ape'nixka'-hayina' a'ni
making ar- he sat. And then Ancient of Goldfinches
an' -k Ph?' ne'
waterthe (ob.) reached it stood
rows
kan TcI'dikílna' inkan'x huzc ne' kan, "Ka'wa-k iya'yu1 u'ni ha
when Tcidikßna to dip water coming stood when, "What (ob.) did you roast when
15 yu'," kive' kan, "To'xka pi'," ë' kan kite' te'yë. A'hi yan
youweere to when, "Grayfoz Byer," said when hit him killed him. akin the
coming,"
kidu'si han hin a'hi han ikan'hin de'di. Deyyan'hin han, "K,inlpin'
took from and put the skin and to dip water went. Beached there and, "O grandmother,
him on himself
DOUBT-SWANTON] THE BILOXI AND OFO LANGUAGES 113
box -pi' a'yukflni' yanxan'," ë' kar, "E'wa-k xëhe'hañkë' nañkl' nan,"
fox liver thatwas roasted where? " said when, " There I have set it, 19
he
ë kar' dusi' duti' de o'xpa han, "Anya'di mañki' ko ka'wakon
said when he took it ate it that swallowed and, "People recl. (sub.) what to do
të' añksiyon' ha'maki wo'," e' kar, " ÑI eha'. De'hinnaxë'-daha'
wish making arrows they are " said when, " I do not know.
7 Ask them
20 don -U3'," kive' kar de he'yanhin han', " Ka'wak iyon' te añksiyon'
see" (female said to when reached the same and " What (ob.) you do wish making ar
to male), him place rows
ya'maki wo'," ë' kar, " Ka'wa non ta' hi wo'. Sinto' nonpa'
you are 7 " said when, " What we do wish will T Boy two
ksi'xtu Wa' kar tca'hañke te' fika'maki na'," ë' kar tanhin'x
they are very as we kill [them] wish we are ." said when running
crazy (mace.) when
kide'di. Evan' ki'di kar'' "Kun ,ln', kiya' ñkI xku' dande',"
went home. There got when "O grand- again dipwater I will be coming back,""
home mother,
ë' han de'di. Ani' -van inhin' han Tci'diküna'-k kiya' kine'yë ha"
said and went. Water the reached and Tcidlkttna (ob.) again he caused and
him to get np
(-alive)
25 a'hi-yan du'xpi han kiy, a'kue'yë han ikan'hin -x ku' kar
skin the pulled off and again put on him and dipped water and gave when
im
kids' kar ind-he kide'di. Eyan' kï'di han' ccÑkaxtu'-ya"
went home when he too went home. There reached and "Our father
[Goldfinch] [Tcidikßna] home
tca'yiñke-daha' te han añksiyon' na'ñki na," ë' han, ccn'
to kill us wishes and making
arrows
sits " said and
(mast.),
"We
he' a'ñksi ñkontu' hi na'," ë' han kanx-ko'nicka dan'x kin'hin

too arrow we make must said and hornet nests took and brought
(masc.),
han tcaktca'ke han añksiyon' ha' maki. Ekekan' kïtë'tu kar'
and hung them np and making arrows they were. And then they [the when
fatheer,etc.]
sh
30 inxtu he' kdtë'tu horde'. Añksi-yan' atca' han kan'x-konicka'
they too they were shooting. Arrow[s] the they gave and hornet nests
(boys) out
dü'kxoxo'ki hantca' ani-ya'ñk u'wahe'tu kar' an'ya de'% tea
knocked to pieces when (?) water the (ob.) they went into when people there all died
kar' kiya'kuwetu' han' axtu' -yan in,da'he yuke' kar Kfldëska'
when they came out again and their father the seeking they were when Bird
him
tcü'tkanadi ta'niñki a'diyan ha'ne han duxtan' a'nde ondi'.
Ancient of red first his father found and pulling was in the past.
ones
Ayan' xotka' usin'hinyë han' eyan' kï'di han',
Tree hollow he stood him in and there reached and, " I have not seen him,"
home
35 e' kan Tcïnaha'yina'di ha'ne: "Tüne' na! Tune' na!" ë' kar
said when Ancient o Wrens found " Here he 1 Here he I " said when
him^ stands stands
Ape'nixka-ha'yina' tanhin' ma'ñki. Eyan'hin han' duxtan' a'ko
Ancient of Goldfinches running reel. eached and pulled outside
there
de'yë han utcatï han inmañki' ha'nde +yes'
-hëd- han'
sent and split him open and bathing in was that finished when
the blood
Kfldëska' Atcü'tkana'-kar uto hi' kiye'di xye'ni ko'hanni kan
Ancient of Red birds (ob.) lie in it must sal to him but he refused when
tca'ki-k on inkar'hin a'tcu de' kan kokta' a'nde owns din'
hand (ob.) with dipped j p threw on when [Red was in the u
pant
40 kutcu';-ni xya' etu' sa. Eljehan' Ape'niaka'-hayina' ko adi yya'ñk

was not red usually they usually. And then Ancient of Goldfinches (sub.) father the (ob.)
say
lnma'I`lki ha'nde oani di' tcti'xti xya', etu' sa.
bathing in was in the be- very red usually, they usually.
his blood past cause say
NOTES
The Goldfinch, who was the elder brother, made his brother, the
Red bird, disobey their father.
1. Aperuyikya-hayina= Apenixka-hoiy1na (13); ami, " to swarm on
one," as lice, flies, fleas, or as maggots on a carcass.
3. kïda=kïdadi (da).
4. yada net, for iyada n¢ (de).
9. Y ntisa= Thi sa= Yanaea.
10. yiñk, pronounced, yin -1-k.
11. axtu (adi); akxi (kmi).
14. i"ka"m hug; ne ka" (from ka"hi, hu, ne).
14. iyayukuni (yíikttni=Winnebago yoku"); yu, 2d sing. (I) of u
or he; pi, pronounced with emphasis (pi<).
16. ika"hi"=i"ka"hi" (ka"hi). See 25.
19. Dehi"naxë-dgha=Aayi"naxe-dgha, "to question them."
22-23. ta"hi"m kïdedi=to"hi" ha" kïdedi.
23. n7cika"hi", 1st sing. of ika"hi" (16).
25. ika"hi"-x ku=ika"hi" ha" ku; nkaxtu-ya", pl. of nkadiya", 1st
sing. of adiya".
28. da"m ki"hi" = da" ha" ki" hi".
32. kiyakuwetu (kiya, akuwetu wahe).
38. uto hi (in full, utoho hi).
40. kutcuc-ni (tcti).
TRANSLATION
There was a man who had two sons, the elder of whom was the
Ancient of Goldfinches and the younger the Ancient of Redbirds.
The Ancient of Redbirds was inclined to be obedient to his father,
but his elder brother was ever persuading him to disobey, and he
generally succeeded in his attempts. One day the Ancient of Gold-
finches opened the door of a house that was infested with lice, and
swarms of lice came forth and settled on him. While he was in that
sad plight, the father returned, and after reproving him for his diso-
bedience, he picked all the lice from him, warning him against med-
dling with another house that was at a distance from their abode.
After the departure of the father, the Ancient of Goldfinches took
his brother and went to the house to which he had been forbidden to
go. On his arrival, he opened the door, and out came a host of fleas,
swarming on him and making him very uncomfortable. There were
so many fleas that they blackened the sides of the house. About this
DoesEY-swANTON] THE BILOXI AND OFO LANGUAGES 115
time the father arrived, and after removing the fleas, he scolded his
disobedient children. " Do not go to yonder distant house," said he,
referring to a third house. Despite their past experience and the
father's prohibition, off they went soon after his departure.
On opening the door of that house, many Buffalo came forth, and
as they were departing the two brothers were shooting at them, suc-
ceeding in wounding a very small one that they put back inside the
house and then departed homeward. While on their homeward way,
their father returned and discovered where they had been. This
made him very angry, and being offended with them he wished to kill
them, so he went to the other side of the bayou and joined some
people who were there and were making arrows.
Meanwhile the Ancient of Goldfinches went to the stream, and while
he was standing there, Tcidlkñna, the son of the Bad Old Woman,
approached, having come to get water. On seeing him the Ancient
of Goldfinches remarked, " What did you roast before you started
hither $" And on his replying, "The liver of a gray fox," the Ancient
of Goldfinches struck him and killed him. Then the victor stripped
off the skin of his victim, put it on himself, and went to the bayou to
dip up the water to take back to the house of the Bad Old Woman.
When he arrived there, he said, "O grandmother, where is that fox
liver which was roasted?" And when she replied, " I set it there,"
he took it and ate it. " What do these people intend to do with the
arrows that they are making?" inquired he of the old woman. " I do
not know. See them and ask them," replied she. He went thither and
inquired, " What do you wish to do that you are making arrows?"
" You ask what do we wish to do? As two boys have been very
foolish, we are desiring to kill them," was the answer. Then the
Ancient of Goldfinches ran back to the old woman's house. On arriv-
ing there he said, " O grandmother, I will fetch water again." Then
he departed for the bayou. Arriving there, he pulled off the skin of
Tcidiikuna, replaced it on the body of the latter, and restored him to
life. He dipped up some water, which he gave to Tcidllkiína, and then
they separated, each going to his own home.
On the arrival of the Ancient of Goldfinches at his home, he said to
his brother, "Our father wishes to kill us, so he is making arrows.
We too must make arrows." Then they got some hornets' nests,
brought them home, and hung them up here and there, after which
they were making arrows.
The father and his allies approached and shot at the boys, who
returned the fire. They shot all their arrows away, and then they
knocked the hornets' nests to pieces, causing the hornets to issue forth
and drive back the assailants, who fled into the water. But the hornets
pursued them and stung them all to death, except the father, who had
concealed himself. The hornets came to land again and were seeking
116 BUREAU OF AMEEICAN ETHNOLOGY Wu.. 47
the father, when the Ancient of Redbirds found him and dragged
him along till he reached a hollow tree. He made him stand up within
the tree, and went home, saying to his brother, "I have not seen him."
But the Ancient of Wrens found him and said, "Here he stands! Here
he stands!" causing the Ancient of Goldfinches to run thither. When
he reached the hollow tree, he pulled his father forth, threw him down
and split him open, bathing in his father's blood. He told the Ancient
of Redbirds to lie in the blood, but he refused, so the Ancient of
Goldfinches took up some of the blood in the palms of his hands and
threw it on him as the Ancient of Redbirds was fleeing, and so the
people always say that this explains why that bird is not red all over.
And they say that the goldfinch is very red because the Ancient of
Goldfinches was bathing for some time in his father's blood.
BILOXI PHRASES
I. RECORDED IN 1892
An'ya sin'hin' ne a'yëhûn'ni, do you know the standing man?
Man stand the you know
std.
An'ya xe'h5 na'ñ$i a'yöhûn'ni, do you know the sitting man?
Man sit the sitting you know
An'ya te4 a'one y u hûûn'ni, do you know the reclining man?
Man marki'
the know
An'ya ni' hine' a'yëhfln'ni, do you know the walking man?
Man walk the walk- you know
ing one
5 An'ya tan'hin yande' a'Aûn'ni, do you know the running man?
Man run the run- you know
ningob.
An'ya nonpa' xa'xa ha'maki nkihûn'ni, I know the two standing men.
Man two std. (dn.) collective I know
sign
An'ya nonpa' xèhe' ha'maki nkihûn'ni, I know the two sitting men.
Man two sit coll. sign Î know
An'ya nonpa' tci ha'maki nkihfln'ni, I know the two reclining men.
Man two the two coll. sign I know
reel.
An'ya nonpa' ni ha'maki nkihfln'ni, I know the two walking men.
Man two the two walking I know
Man
Man
two
two
w)
10 An'ya nonpa' ni'ni ama'ñki nkihûn'ni, I know the two walking men.
twwo the (pl. and
theealk I know
An'ya nonpa' tan'hin ha'maki nkihfln'ni, I know the two running men.
run coll. sign I know
An'ya xa'xaxa ha'maki a'yèhûn'ni, do you know [all] the standing men ?
Man they std. coll. sign yon know
(pl.)
An'ya a'xehe ha'maki a'yëhfln'ni, do you know [all] the sitting men?
Man they sit coll. sign you know
(pl.)
An'ya tci'di ama'ñki a'yehûn'ni, do know you [all] the reclining men ?
Man they (pl.) the (du. and you know
recline pl.)
15 An'ya ha'kinini' ama'ñki a'yëhfln'ni, do you know [all] the walking men ?
Man they (pl.) the (du. and you know
walk pl.)
An'ya ha'tanhin ama'ñki a'yëhûn'ni, do you know [all] the running men ?
Man they (pl.) the (dn. and you know
ran pl.)
Ti ne' ko san' xe (woman sp.), the house is white.
House etd.the
ob. white .
Ti ne' ko san' xyëxo' (man sp.), the house is white.

Rowse the Cobb. white .
std.
117
Ti ne' ko san na', that 18 a white house (man sp.).

House the ob. white .
std. sign
Ti ne' ko san ni', that i8 a white house (woman sp.).
House the oobb. white .
std. si
Ti ne' ko san' naxo', that house lumbeen white [in the past, not now].
House the ob. white
std. sign
Ati' san' neyan', the house is white [if not seen by the one addressed].
House white
5 Ayan' sin'hin ne' ko the standing tree is dead.
1ree stands the std. ob. te'et
Alert sin'hin ne' ko xe (woman sp.), the standing tree
stands the std. ob. is
is dead.
Ayan' toho' te'di, the fallen tree is dead.
Tree reclines is dead
Itoho' ko nitani' xe (woman sp.), the log is large.
Log the large .
Ti' nonpa' xa'xa ma'ñ$i ko tcti' xe (woman sp.), the two stand -
House two they two the (du. ob. red .
stand and pl.)
ing houses are red.
10 Hati' ki'naxadi' ko san' xe (woman sp.), the scattered
Houses the scattered the (du. ob. white .
and pl.)
houses are white.
nonpa' a'mañlzi' ko te'di, the two standing trees are dead.
two the (du. ob. dead
and pl.)
nonpa' xa'xa nlañ$i' ko te'di, the two standing trees are
two they two the (dn. ob. dead
stand and pl.)
dead.
A °' ki'naxadi' mañki' ko tedi, the scattered trees are dead.
the scattered the (du. ob. dead
and pl.)
Ayya°' poskaar' mañ$i' ko te'di, the (cv.) group of trees is dead.
circul the (du. ob. dead
and pl.)
15 Teyye' etu', it is said that he killed him.
Ile frilled they
him say it
To'hanak kïde'di hetu', it is said that he went home yesterday.
Yesterday he went ey
ththatsay
home
Tuhe' naxe' yihi', he thought that he heard it thunder.
It thun- he heard he
dered thought
A°ta.tka' anhin' naxe' yihi', he thought that he heard a child cry.
Child cry he heard he
thought
Toho'xk sípi' si°'hin ne'di, the black horse is standing.
Horse black stand the std.
[is standing]
20 Toho'xk si°'hi° ne' ko stipi' xe, (woman sp.), the standing horse
Horse stand the std. ob. black
[la]
is black.
Toho'xk xë'he në' ko tcti' xë (woman sp.), the sitting horse
Horse sit the ob. red .
[is]
is red.
Toho'xk toho' ma'ñ$i ko san' xë (woman sp.), the reclining
Horse recline the reel. ob. white
[is]
horse is white.
Toho'xk ni' hine' ko toxka' xë (woman sp.), the walking horse is
Horse walk the ob. gray
walk- [is]
ing
gray.
Toho'xk tan'hin ko kdë'xi, the running horse is spotted.
Horse run ob. spotted
5 Toho'xk tan'hin-ko kdëxi' xë (woman sp.), the running horse is spotted.
Horse run ob. spotted .
[is]
Toho'xk nonpa' xaxa' a'mañ$i' ko süpi' xë (woman sp.), the two stand
Horse two they the (du. and ob. black
two pL) Lis]
stand
ing horses are black.
Toho'xk nonpa' ta'ni a'mañ$i' ko tcti' xë (woman sp.), the two sitting
Horse two they the (du. and ob. red .
two sit pl.)
horses are red.
Toho'xk nonpa' tci'di ama'ñti ko san' (add xë, if woman sp.), the
Horse two they the (du. and ob. white
recline pl.)
two reclining horses are white.
Toho'xk nonpa' ni'ni ama'ñki ko toxka' xë (woman sp.), the two
Horse two they the (du. and ob. gray
two pl.)
walk
walking horses are gray.
10 Toho'xk nonpa' tan'hin ama'ñti ko (or, tan'hin ha'maki) kdëxi' xë
Horse two run the (du. and ob. run the collect- spotted
pl.) ive ob.
(woman sp.), the two running horses are spotted.
Toho'xk xa'xaxa a'mañ$i' ko san' xë (woman sp.), [all] the standing
Horse they (pl.) the (du. and ob. white .
stand )
horses are white.
Toho'x$ ta'ani ko tcti' xë (woman sp.), the sitting horses
Horse they the (du. and ob. red .
(pl.) sit pl.)
are [all] red.
Toho'xk tci'di a'mañ$i' ko süpi' xë (woman sp.), the reclining horses
Horse they re- the (du. and ob. black .
cline pl.)
are [all] black.
Toho'xk ha'kinini' a'mañ$i' ko toxka' xë (woman sp.), the walking
Horse theyal(pl.)
horses akkr..e
. and ob.
the (pd
[all] gray.
gray .
15 Toho'xk ha'tanhin a'mañ$i' ko kdëxi' xë (woman sp.), the running

Horse they run the (du. and ob. spotted .
pl.)
horses are [all] spotted.
Anse'p sin'hin ne' ko ifikta', the standing (or leaning) ax is mine.

Az stand the ob. mine
std.
Ansé'p hama' 4oho' ma'ñ$i ko kta', the ax lying on the ground is his.
Az ground lies the reel. ob. Ç s]
is
Anse'p su'di na'ñ$i ko ita', the ax -head is yours.
Az head the part ob. [is]
yours
Anse'p nonpa' ama'ñ$i ko kta', the two standing axes are his.
Az two the (du. and ob. [are]
pl.) his
5 Anse'p nonpa' Kama' tci'di ama'ñki ko iñkta', the two axes
Az two ground they recline (du. [are] mine
the
and (o b.)
lying on the ground are mine.
Anse'p xa'xaxa ama'ñki ko pa'nan ifikta' (Exë), the standing
Az they (pl.) the (du. ob. all [are] mine
stand and pl.)
axes are all mine.
Anse'p tci'di ama'ñlii ko pa'nan iñkta', all the axes lying down
Az they the (du. ob. all [are] mine
recline and pl.)
are mine.
Ansë'p xa'xaxa ki'naxadi' ama'ñki ko pa'nan iñkta', all the
Az they (pl.) scattered the (du. and ob. all [are] mine
stand pl.)
scattered standing axes are mine.
Ansé'p tci'di ki'naxadi' pa'nan into!, all the scattered axes
Az they recline scattered all [are] mine
lying down are mine.
10 Spdehi' ma'ñki ko kta', the (reclining) knife is his.
e the reclining ob. his
Mikon'ni toho' kta'ni, the hoe lying down is not hers.
Hoe lies down not hers
Yaduxtan' iñktitu', the wagon is ours.
.
Wagon ours
Do'xpë naskë' sadë', the coat (attitude not specified) is torn.
Garment long torn
Do'xpë naskë' na'ñki ko sade', the coat hanging up is torn.
Garment long the hanging ob. torn
15 Waxi' ne apa'stak ovni', the shoe is patched.
Shoe the is patched
Waxi' ne apa'stakon'-dixyan', the shoe must be patched.
Shoe the be patched must
Do'xpë naskë' kiko'd xyn', the coat must be mended.
Garment long be mended must
Do'xpë naskë' kiko' pi'hedi'din, she ought to mend the coat.
Garment long mend ought
Waxi' apa'stak on' pi'hedi'din, he ought to patch the shoe.
Shoe patch ought
20 Waxi' apa'stal on' hedan', the shoe has been patched.
Shoe patched complete action
(sign)
Yaduxtsn' kiko' hedan', the wagon has been repaired.
Wagon mended complete
action
Yaduxta°' kiko'di xya°', the wagon must be repaired.
Wagon be mended must
Toho'xk waxi' o°' heda"', the horseshoe has been made.
Horse shoe made complete
action
Toho'xk waxi' o°' dixyan', the horseshoe must be made.
Horse shoe made must
A°ya' si°'hi° ne' ko teak-si°'hi°-ne-hall', where is the standing man?
Man stand-ing one where standing ?
5 A°ya' xe'he na'ñki ko teak-na'ñki-ha°, where is the sitting man?

Man sit - ling one where sitting ?
A°ya' log ma'ñ$i ko tcaka°'-mañki-ha"', where is the reclining man ?

Man reclin - ing one where reclining ?
A°ya' ni' hine' tcaka°'-nine'-da°, where is the walking man?

Man walk - ing where walking ?
A°ya' tcak-to°'hi°-ha'nde-da°, given as meaning, where is the running

Man where run - ning ?
man? but it may mean, where is the man running?

Ti' ko tca'ka°-nedi', where is the (standing) house?
House the where the
standing
10 Ti' no°pa' ko tca'k-ha'maki, where are the two (standing) houses?
House two the where the collection
Ta°ya°' saw ko tcuwa', where is the village?
Village the where is it?
Aya°' ko tca'ka°-nedi', where is the tree?
Tree the where the
ko tca'kan-mañki', where is the log?

Log the where the reel.
Iñka'tiya°' iñksiyo' a'hi°a'tsi de'di, my husband went to sell meat.
My husband meat to sell went
15 Toho'xk a'hi°a'tsi pi'hedi'di°, he ought to sell a (or, the) horse.
Horse to sell ought
Aya°' no°pa' ko tca'k-hamaki', where are the two trees?
Tree two the where the collection
Ha'-itoho' nonpa' ko tca'k-hamaki', where are the two logs?
Log two the where the collection
A'sidiyo°' ya° xa°' ko tca'ka°-nañ$i', where is the pine forest?
Pine forest the where the place
Yañkeye' pihedi', he can saw.
Saw [he] can
20 Ya 1 ye' pi'hedi'di°, he ought to saw.
[he] ought
A°se'wi aya'yi° tanini' heda°', have you finished using the ax?
Az you use it complete ::12) -
tion (sign
Anse 'wi ya° xa°' ko tca'ka°-mañ1i', where is the ax [lying] ?
Az the where the reel. ob.
Spdehi' ya° xa°' ko tca'ka°-mañld', where is the knife [lying] ?
Hite the where the reel. ob.
Miko°'ni ya° xa°' ko tca'ka°-mañki', where is the hoe [lying]?
Hoe the where the reel. ob.
25 Yañke'yo°ni' ya° xa°' ko tca'ka°-mañki', where is the saw [lying]?
Saw the where the reel. ob.
122 BUREAU OF AMERICAN ETHNOLOGY Wu.. 47
Yaduxtan' ko tca'kan-nedi', where is the wagon [standing]?

Wagon the where the std.
ob.
Tohoxka' yan xan' tca'kan-nedi', where is the horse [standing]?
Horse where the std.
ob.
Anya' tcina'ni yu]e'di, how many men are there? (if alive).
Men how many they are (?)
Tohoxka' ko tcina'ni yuke'di, how many horses are there?
Horse the how many they are (?)
5 Ati' tcina'ni, how many houses are there?
House how many
Ayan' teina'ni, how many trees?
how many
Kcixka' ko tcina'ni yu]e'di, how many hogs are there?
Hog the how many they are (?)
Hin'hiye'hflsni', I do not know you.
Kuyañ]lyW'hflnni', don't you know me?
10 Ya'ñtyehû°' pi'hedi'din, he ought to know me
Tcina'n yu$e' n1y5'hßnni, I do not know how many there are.
How many they are I do not know
(?
Hanya' tca'naska, how large is the man?

Man how large
Tanya"' tca'naska, how large is the village?
Village how large
Kcixka' tca'naska, how large is the hog?
Hog how large
15 Tan yi'ñ$iaa tca'naska' ko e'naska Ba'yús-yan', Lecompte is as
Villagesmall-how large the so large Bunkie
[Cwmpte]
large as Bunkie (a town of Louisiana).
Latci' ko Dji'm ku-e'naska'ni na', Charley [Prater] is not as large
Charles the Jim not as large (Masc.)
as Jim.
Taa'naska n$yë'honni ayan' yan, I do not know how large the tree is.
How large I do not know tree the
Tgho'xk tclna'ni n]yW'honni, I do not know how many horses
Horse how many they
eyare (?) I do not know
there are.
Ayan' tcïna'ni nky5'honni, I do not know how many trees there are.
Tree how many I do not know
20 Kcixka' ne'di ko tca'naska uki'kiñge ko' skane' e'naska na', this
Hog the std. ob. how large half the that that large .
hog is half as large as that one. ( )
Tan yi'ñtiyan ti' tclna'ni ko' eti'ke na' Ba'yús-yan', there are as
Lecompte house how the (compara. Bunkie
many tive sign)
many houses in Lecompte as there are in Bunkie.
Tanya"' haya' tclna'ni ko' Tan yi'ñtiyan haya' e' kuna'tuni', there
Alexandria people how many the Lecompte people that there are not
so many
are not as many people in Lecompte as there are in Alexandria.
DOHBAY-BWANTON] THE BILOXI AND OFO LANGUAGES 123
Ti ne' kowo'hi tcehe'dan, how high is this house?
House this high (?) how high
Latci' ko tcehe'dan, how tall is Charley?
Charles the how tall
Yaduxtan' tanhin' natkohi' ndosan'hinyan ti ne'yan tcehe'da`, how
Wagon running road on this aide of house this how high
high is the house on this side of the railroad?
Yaduxtan' tanhin' natkohi' êwûsan'h?yan' ti ne'yan tcehe'dan, how
Wagon running road on that sided house that how high
high is the house on that side of the railroad?
5 Hakë'tu i'yan, what do they call over yonder? Ans., Lamo'ri ë'tu,
How do they over Lamourie it Is
call it yonder . called
it is called "Lamourie."
Ti ne' ko ti dehe'dan, that house is as high as this one.
House that ob. house this high
std.
Ti ne' ko kowo'hi ti ne'di uki'kiñge, that house is half as high as
House that ob. high(?) house this half
std. std.
this.
Ti ne' ko ko'hi ti ne'di ko'hi ke'di$i'ni, that house is not as high
House that ob. high house this high is not so (com-
std. std. parieon made)
as this one.
Tan yi'íl iyan ë'xti, how far is it to Lecompte? Tan yi'ñ$iyan
Lecompte how far? Lecompte
]shis' yantcede' Lamo'ri tcehe'dan, how far is it from Iecompte
(?unto) Lamourie how far
to Lamourie?
10 Tan yi'fi .iyan n$u'di, I have come from Lecompte.
Lecompte I have
come from (?)
Tanyan' n$u'di, I have come from Alexandria. -
Alexandria I have
come from (?)
Ani' ko skßti', how deep is this water ?
Water the how deep
Skßti' tcehe'dan n]yë'honni, I do not know how deep it is.
How deep how far I do not know
Skûti' yahëdi', it is this deep.
How deep it is this
15 Skfiti' nedi' ko uki'kifíge, it is half as deep.
How deep the std. ob. half
Skßti'-xtciti$ë' ko ë' i1ë', it is as deep as that water.
Just that deep the sign of
comparison
Tan yi'fi$iyan n$inhin' nku'di, I came to Lecompte and have come
Lecompte I have come i have
hither come from
hither from it.
ÿtu' how far or long did they say that it was? (addressed
T á W fare they
to a woman or women.)
88515°-Bull. 47 12-9
Tcehe'dan hëtu' naxo', how far or long did they say that it was? (said
How far they said
to a man or men).
Toho'xk ita', he has a horse.
Toho'xk yita', have you a horse?
Toho'xk nlita', I have a horse.
5 Toho' xk da'ni yata', he has three horses.
Horse three
Toho'xk da'ni ayita', have you three horses?
Toho'xk da'ni nkita', I have three horses.
Tcldi'kakan' ka'padiha'yëni', why have you not paid him?
Why you have not paid him.
Ka'padeyañke'ni, you have not paid me.
10 Antaska' apadi'ñgye na', I pay you for the baskets.
Basket I pay you
Ka'padi'tuni' xya, they have not yet paid him.
Te'di cyan', he must die. Te'tu xyan', they must die.
Die They die
Te'di kikna'ni, he may die. Wite'di ko 4a dande', he will die to -
Die may To -morrow when die will
morrow.
leade'di xyan', I must go. Nta.detu' xyan, we must go.
Igo We go
15 Wite'di ko Tan yi'ñkiyan nde'di kikna'ni, I may go to Lecompte
To -morrow when Lecompte I go may
to -morrow.
Kflxwi' ne'di, is there any coffee? Watcku'yö ne'di, is there any sugar?
Coffee is there? Sugar is there?
Ya'maki teki' yuke'di; are there mosquitoes here?
Mosquito are there
Tohoxka' teki' yu$e'di, are there any horses here?
Horse here are there
Kftxwi' ni'li, there is no coffee.
Coffee [there
is] none
20 Ya'maki ni'$i, there are no mosquitoes.
Mosquito [there
is) none
Tan yi'ñkian tca'kanan e'yan kayu'di, when did you come from
Village mall when hither you came
(Cheneyville or (?) from
Lecompte)
Cheneyville (or Lecompte)?
Iñkte' dande', I will kick thee [you]. Better iñkta' dande
I kick will
you (e.)
Pa'nan iñkte'-ha dande', I will kick you all.
All I kick you (pl.) will
Nyi'ku dande', I will give it to thee [you].
I give it will
to thee
25 Nyiku'-ha dande', I will give it you [all].
Tehinyya' dande', I will kill thee [you].
I kill thee will
DosaIDY-awANTOx] BILOxI AND OFO LANGUAGES 125
Te'hinye'-daha' dande', I will kill you (pl.).
Tohoxka' iñkikta' dande', I will hit your horse.
Horse I hit for you will
I'ñkldu'si dande', I will shake hands with thee [you].
I hold your will
Tca'k i'ñkidu'si to ni'$i, I do not wish to shake hands with thee [you].
Hand I hold your wish none
5 Mß-1 do'xpë kûdëni', Why! what an ugly garment! (female speaking,
Ohhll) garment ugly
used in praise of fine clothing).
M -f-1 ka'pi xyë', Oh! how pretty (female speaking, means, how vet y!)
Akütxyi' idu'si ko' ayind-hë' akütxyi' huyan'xkiya', when you get
Letter you re- when you too letter send it to me
ceive it
this letter, send me one.
Ayi'hia yañka', nde on'kne, when you came, I had gone [already].
You came when I go ¡ne had
(reached) (I had
E'yan nkihi'' yaiika', de on'knë, when I reached there, he had
There I reached when hego[ne] had
(arrived)
already gone.
JO E'yan nk his' yafika', to on' mañl i', when I reached there, he lay
There I reached when dead in the he lay
(arrived)
(or made)
dead [already].
Ph?' yañka', nkon he'dan në when he reached there, I had
He I made finished
when past
reached it sign
there
already made or done it.
Inhin' yañka', ayon' he'dan në, when he reached there, you had
He when you made finished pest
reached it sign
there
already made or done it.
Ayi'hin yañka' nde' knë, I went when (=after) you arrived.
You arrived when I went
(reached
there)
Ayihi'nt nde' knë, I went at the moment that you arrived.
Just as you I went
arrived
15 Inhï'nt nde' knë, I went at the moment that he arrived.
Just as he I went
arrived
N$inhI'nt de' knë, he went at the moment that I arrived.
Just as I he went
arrived
Wahu' xohi' id& $an nde'ni, I did not go because it hailed.
Hail fell because I did not
go
Tohoxka' to'hana' i'dusi', did you get the horse yesterday g
Horse yesterday did you
get it?
Kûxwi' on, she makes coffee.
Coffee she makes
126 BUGEAU OF AMERICAN ETHNOLOGY [BULL. 47
Max in'ti-yan' pas 'hon hande, she is frying hen eggs.

Hen egg [ehei Mee still
ko ntinxtu dande' Ba'yO.s -yan', we shall gat to Bunkio
To -morrow when we reach shall Bunke(ob.)
there
to -morrow.
To'hana'lAn an'ya hauti' ndon'hi I saw a sick man yesterday.
Yesterday man he sick I saw [him]
To'hs,na'liaa an'ya tcko'ki ndon'hi I saw a lame man yesterday.
Yesterday man he lame I saw [him] [ndo'ho., emphasizes it as a pant act]
5 Siso' kadonni' idon'hi, did you see the blind boy?
Boy he sees not did you
see [him)?
Sañli' ka'naxëni' ndon'ni, I did not see the deaf girl.
Girl hears not I did not
see [her]
No'wildë an'xti kade'ni ndon'xtu we saw a dumb woman to -day.
To -day woman spoke not we saw [her]
Anya' sia'hin ne'yan eyëhon'ni, I know that standing man.
Man elands that std. I know [him]
one
Anya' xë'he nllyëhon'ni, I know that sitting man.
Man sits that st. one I know [him]
10 Anya' lox ma'ñl iyan nkyëhon'ni, I know that reclining man.
Man reclines that reel. I know [him]
one
Anya' ni'ni ne'yaa nliyëhon'ni, I know that walking man.
Man walks wahatng I know [him]
one
Anya' tan'hin ande'yan nliyëhon'ni, I know that running man.
Man runs that run- I know [him]
ning one
Anya' sin'hin ne'denë nl yehon'ni, I know this standing man.
Man stands this std. I know [him]
one
Anya' xe'he yehon'ni, I know this sitting man.
Man sits this st. one I know [him]
15 Ana' ' lox ma'ñdë nl yëhon'ni, I know this reclining man.
Man reclines this I know [him]
reel. one
Anya' ni'ni ne'dë nl yehon'ni, I know this walking man.
Man walks this I know [him]
walking
one
Anya' tan'hin ande'dë nlyehon'ni, I know this running man.
Man runs this run- I know [him]
ring one
Aduhi' ndosan'hin tohoxka' sin'hin ne'di ndonhi', I see the horse stand -
Fence on this side horse stands the std. I see
of it one
[stand -Mg]
ing on this side of the fence.
Y uxtan' toruns
a nút o i n osan inS nyadi 'si nihi ne
1
'' n ndonhi', I see the
Wagon road on this side of man stands the I see
std.
man standing on this side of the railroad.
20 KQd{ipi' ndosan'hin siso' ni ne' ndonhi', I see the boy walking on
Ditch on this side boy walks the I see
of it walking
one
this side of the ditch.
Dosen:-sweNTON] THE BILOXI AND OFO LANGUAGES 127
Ayan' dúkxapka' aya'inde' ndosan'hin ti ne' nlIu'di, I came from the
Wood [B ] on this side house the I came
of it from
house on this side of the bridge.
Kûdepi' sanhin'yan küdäska' o'di, shoot at the bird on the other side
Ditch on the other bird shoot
side of it!
of the ditch!
Yaduxtan' tanhin' nütkohi' ndosan'hinyan anya' sin'hin ne' kiyohi', call
Wagon runs road on this side of man stands the calf to him!
[fir]
to the man on this side of the railroad!
Aduhi' sanhin'yan sinto' yaon'ni nä i'naxe, do you hear the boy who
Fence on the other boy sings the do you
side of (std.) bear?
[stands and] sings on the other side of the fence?
5 Anya' nonpa' ama'ñ]sidë ka'donxtuni', these two (std., st., red., walk -
Man two these (std., st., they do not see
reel., etc.)
ing or running) men are blind.
Sinto' nonpa' yu] ' ka'naxtuni', those two boys are deaf.
Boy two Ilney are they do not hear
there
Anxti' yie'dë apstû'ki yinspl'xtitu, these women [all] sew very well.
Woman these ani- sew they do it very
mate well
objects
Saf11 i' yule' akütxyi' uka'de yinspf'xtitu, those girls can [all] read
Girl they are letter, book read they dW it
there
well.
Tauhin' de' xa (woman sp.), he can run away [if he desires].
Run go can
10 Tanhin' xa (woman sp.), he can run [but he will not run now].
Run can
Akütxyi' nlon' xana' (man sp.), I can write [if I wish].
Akütxyi' nlon' xa (woman sp.), I can write [if I wish].
Letter I make can
Akütxyi' nluka'de xana' (man sp.), I can read [if I wish].
Letter (book) I read can
Ü'ñktanhiu' xana' (man sp.), I can run [if I wish].
I run can
15 Ulñktanhiu' xa (woman sp.), I can run [if I wish].
I run can
Tcll'ñti ma'ñlzi a'-duse, that (reel.) dog bites [habitually].
Dog the reel. bites habit-
ually
Tci,t'ñli ma'ñkdö ka'duseni', this (reel.) dog will not bite.
Dog this reel.
ly
dopes not bite
Aduhi' ndosan'hin waka' nä a'pxuye'di, this cow on this side of the
Fence on this aide of cow the gores haldtually
fence pokes (is used to goring).
Aduhi' e'usanhin' waka' ne'yan ka'pxuye'ni, that cow (std.) on the
Fence on that side of cow that std. does not gore habit -
other side of the fence does not gore [habitually].
128 BUREAU OF AMERICAN ETHNOLOGY (Bum.. 47
E'yan nde' xana' (man sp.), I can go thither [if I wish].

then Igo eau
Kana'xtetuni' xa (woman sp.), they never did kick.
They kicked not never
Kana'xtetuni' xana' (man sp.), they never did kick.
They kicked not never
Ka'wakëhi' yatcë, what is its name?
What name
5 Ka'wakë'hi yatci' kika', I wonder what his name is.
What name I wunder
Ka'wakë'hi yatci', what is his name?
What name
Hanyadi' kawa'këhi yatci', what is the man's name?
Man what hlf name
Ka'wak ë'ikë, what is that?
What that is
Ka'wak de'ikë, what is this?
What this is
10 Tohe'xk nonpa' ama'ñki a'naxtetu' xa (woman sp.), those
Horse two the (pl.) they kick habitually can
two horses kick [habitually].
Tohe'xk nonpa' ama'ddë ka'naxtetuni', these two horses do not
Horse two these two they do not kick habitually
kick [habitually].
Tohó'xk nixrixw' naakë' ama'ñdë a'dustu' xa (woman sp.), these
Horse ear long these two they kick can
habitually
mules [all] do kick [habitually].
Tohe'xk nixñxw' naskë' ama'fiki ka'dustuni', those mules [all] do
Horse ear long those they do not kick
or the (pl.) habitually
not kick.
Ka'wakehi' yatc on'ni, - what does he call it?
What he names he makes it
15 Ka'wakëhi' i'yatc ayon'ni, what do you call it?
What you name it you make it
Ë#,añke'hi ya'tc nkon'ni, I did call it in that manner.
In that manner name I made it
Isaid it
Ka'wakehi' ya'tc nkon'ni, I call[ed] it nothing.
What name I did not make it
Tek anyaxti', are you a "Tek woman? Are you a female
Here are you a woman
autochthon?
Tel( an'yaxtitu', are you (pl.} "Tek" women? (women that are
Are you women?
autochthons).
20 Te'k nkanxti', I am a "Tek" woman.
I am a
woman
Tanë'ks anxti', she is a Biloxi woman.
Biloxi woman
Tanë'ks anyaxti', are you a Biloxi woman?
Biloxi are you a
woman?
DOsaaY-SWANTON] THE BILOXI AND OFO LANOUAOEíd 129
TanS'ks an'yaxtitu', are you (pl.) Biloxi women?
woe are you women?
Tanë'ks nlanxti', I am a Biloxi woman.
Biloxi I am a
woman
Tanë'ks san'ya sinto', he is a Biloxi boy.
Biloxi (young?) boy
Tanë'ks san'ya isin'4o, are you a Biloxi boy?
Biloxi (young ?) are you a
boy?
5 Tanë'ks san'ya ûñksin'to, I am a Biloxi boy.
Biloxi (young?) I am a boy
Psde'hi ma'ñkd¢ë iñkta', this (reel.) knife is mine.
Knife this reel. ob. [is] mine
Psde'hi ma'ñkiyan iñkta'ni, that (reel.) knife is not mine.
Knife that reel. ob. [is] not mine
Psde'hi nonpa' ma'ñkd¢ë indi'ta, these two (reel.) knives are his.
Knife two this reel. ob. [are] his
Psde'hi nonpa' ma'ñkiyan i'ndikta'ni, those two (reel.) knives are not his.
Knife two that reel. ob. [are] not his
10 Tanë'ks hanyadi' ade' nka'de te', I wish to speak the Biloxi language.
Biloxi people speak I speak wish
Tanë'ks hanyadi' ade' yade'di, do you speak the Biloxi language?
Biloxi people speak dsoyoku
Tanë'ks hanyadi' ade' nkade'ni, I do not speak the Biloxi language.

Biloxi people speak I do not
speak
Tanë'ks san'ya sañki', she is a Biloxi girl.
Biloxi (young?) girl
Tanë'ks san'ya isa'ñki, are you a Biloxi girl?
Biloxi (young?) are you a girl?
15 Tanë'ks san'ya ûñksa'ñli:i, I am a Biloxi girl.
Biloxi (young?) I am a girl
Tanë'ks hanyadi' ade' yon hiya'ñkuka'de kan', psde'hi ma'ñld¢ë
Biloxi people speak in you talk to me if knife this reel. ob.
panan' ayindi'ta dande', all these knives shall be yours if you
all (be] yours shall
will talk to me in Biloxi.
Psde'hi ma'ñkiyan panan' iñkta', all those (reel.) knives are mine.
Knife that reel. ob. all [are]mine
Anse'wi ma'ñkdee nyi'ku dando', I will give you this (reel.) ax.
Az this reel. ob. I give to you will
Anse'pi ne' yaxku', give me that (std.) ax!
Az that give to me!
std. ob.
20 Anse'pi ma'ñkiyan yaxku', give me that ax (lying down)!
Ax that reel. ob. give to mel
Sinto' sañki' ha ha'nûn, is that a boy or a girl?
Boy girl or is that?
Toho'xk waka' ha ha'nûn, is that a horse or a cow?
Horse cow or is that?
Tanë'ks hanya'di Ma'mo hanyadi ha ha'nûn, is he a Biloxi man or an
Biloxi man Alibamu man or is he?
Alibamu man?
180 BUREAU OF AMERICAN ETHNOLOGY [sou,. 47
Toho'xk nonpa' da'ni ha ndon'ds,ha', I saw two or three horses.

Horse two three or I saw them
(an. objects)
Anya'di nonpa' da'ni ha ndon'ds,ha', I saw two or three men.
Man two three or I saw them
(an. objects)
Anse'wi nonpa' ma'ñkd4e i'yiku'di, he gave you these two axes.
Az two this reel. ob. he gave to you
Anse'wi nonpa' ma'ñkiyan nyiku'di, I gave you those two (red.) axes.
Az two that reel. ob. I gave to you
5 Û'ñkatcûtcfln' inspe'wa ne'di, my right eye pains.
My eye right it pains
Û'ñkatcûtcun' k(a)skani'wa [or ka'skani'wa] pahi', my left eye is sore.
My eye left Ill sore
Û'ñkatcfltcûn' ënanpa' pahi', both my eyes are sore.
My eye both (are sore)
Ûn'nixu'xwi inspe'wa ne'di, my right ear pains.
My ear üght it pains
I'nixu'xwi kskani'wa [or ka'skani'wa] ne'di, does your left ear pain?
Your ear left it pains
10 Nkadiyan' e' ande', my father is still living: I have a father.
My father he moves
Nkadiiyan' e' mañki', my father is reclining (e mañki never used of
My father he reclines
females), I have a father.
Ayon'ni e' ande', you have a mother.
Your she moves
mother
Ayyon'ni e' nañki', your mother sits or is sitting (e nafiki never used
Your she sits
mother
of males): you have a mother.
Tanskayan' e' nañki', her younger sister sits or is sitting: she has a
she sits
younger sister.
15 Sontka'ka e' mañki', his younger brother reclines or is reclining:
His younger he reclines
brother
he has a younger brother.
I'niyan e' mañki', his elder brother reclines or is reclining: he has
His elder he reclines
brother
an elder brother.
Inon'ni e' nañki', her elder sister sits or is sitting: she has an elder
Her elder ahe sits
sister
sister.
Ta'ndo aka' e' mañki', she has a younger brother.
Her brother younger he reclines
Ta'ndo noxti' e' mañ$i', she has an elder brother.
Her brother elder he reclines
20 Tcli'ñki ifikta', my dog.
Dog my
D iñkta'k a'nde, "my dog moves ": I have a dog.
Tcki
my moves
noaenº-SWANTON) THE BILOXI AND OFO LANGUAGES 181
Tcu'ñki iñkta'k nand', my dog sits: I have a dog.
Dog my sits
Tcuei ita'k a'nde, thy dog moves: you have a dog.
Dog thy moves
Tci'gki imyk nanrki', thy dog sits: you have a dog.
sits
Tcu'ñki iñkta'k yuke'di, I have dogs (" my dogs move").
Dog my they move
(or there are)
5 Añksapi' iñkta'k ne'di, my gun stands: I have a gun.
Gun my stands
or the std.
Akue' iñkta'k na'ñki, my hat sits (is hung up): I have a hat [hanging
Hat my sits, or
the st.
up].
Akue' na'ñkidë iñkta', this hat hanging up is mine, this is my hat.
Hat this st. ob. mine
Akue' na'ñkiyan kta', that hat hanging up is his, that is his hat.
Hat that st. ob. his
Toho'xk ama'ñki i'ñkta-daha', those are my horses.
Horse the (du. they are mine
and pl.)
10 Toho'xk ama'ñki i'ta-daha', those are your horses.
Horse the (du. they are your
and pl.)
Waka' ka'ta, whose cow is this (or, that)?
Cow ne
this
Waka' ne iñkta', this is my cow.
Cow this my
Toho'xk ne ka'ta, whose horse is this (or, that) ?

Horse this whose?
Toho'xk ne kta', this is his horse.
Hobe this his
15 Tcu'ñ11i ne ka'ta, whose is this (or, that) dog?
Dog this whose?
Tcu'ñki ne Tca'lë-ta', this is Charlie's dog.
Dog this Charles -his
Tcu'ñki ne Djim-ta', this is Jim's dog.
Dog this Jim his
Anse'pi ne ka'ta, whose ax is this?
Az this whose?
Anse'pi ne iñkta', this ax is mine, this is my ax.
Az this mine
20 Psde'hi ne ka'ta, whose knife is this?
Knife this whose?
Psde'hi ne iñkta', this is my knife.
Knife this mine
Akue' na'ñki ka'ta, whose hat is this (hanging up)?
Hat the hang- whose?
ing ob.
Akue' na'ñl5i kta', this is his hat (hanging up).
Hat the hang- his
ing ob.
Tohoxka' tcï'diki a'nde ita', which is your horse?
Horse which moves your
132 BUREAU OF AMERICAN ETHNOLOGY [BULL.. 47
Tohoxka' tcï'di1i a'nde ko' a'yindi'ta, which is your horse?

Horse which moves the it is your
Tohoxka' iñkta' yan'xkïsïn5', he stole my horse.
Horse my he stole it from me
Sinto' toho'xk kta' kïsïnë', he stole Bankston Johnson's ("Boy's") horse.
Boy horse his he stole it
from him
Toho'xk ayita' i'kïsïnn did he steal your horse?
Horse your did he steal
it from you?
5 Toho'xk i'ñkïtïtu' ya°' xkïsinë'tu-deha', they stole our horses.
Horse our they stole them from us
Toho'xk ayi'ta-da'on i'kisïnètu', they stole your horses.
Horse your pl. ob. they stole them
from you
Toho'xk ta-da'o°, his horses (living things).
Horse his pl. ob.
Toho'xk i'ta-da'o°, thy horses.
Horse thy pl. ob.
Toho'xk i'ñkta-da'o°, my horses. [One can not say "their horses,"
Horse my pl. ob.
"your horses" or "our horses" with -dao° ending.]
10 Sinto' ta-da'o°, his boys.
Boy his pl. ob.
Selo' i'ta-da'on, thy [your] boys.
Boy thy pl. ob.
Sinto' i'ñkta-da'on, my boys. [One can not say, "their boys," "your (pl.)
Boy my pl. ob.
boys," or "our boys" in Biloxi with -dao° ending.]
Tcu'ñlii teya°'xkiy5, he killed my dog.
Dog he killed my
Tcue iñkta' te'yë, he killed my dog.
Dog my he killed
it
15 Tcu'n iñkta' te'xkitu', my dog has been killed [by some unknown
Dog my they have
'person].
Tcu'ñlii ita' te'y , he killed your dog.
Dog thy he killed
Tcuñ)i tehi'kiy , he killed your dog.

Dog he killed it
for you
Djim tcu'ñl5i kta teë, he killed Jim's dog.
Tim dog his he killed
it
Ansepi kú'pani'y5, he lost his ax.

As he lost it
20 Psde'hi ita' kü'pani'hayë, did you lose your knife?
Knife your di you lose it?
Iñksi' ndûksa'di, I cut my foot with a knife.
My foot I cut it with
a knife
Iñksi' ndûktca'di, I cut my foot with an ax.
My foot I cut it with
an as
DORSET-SWANTON] TEE BILOXI AND OFO LANGUAGES 133
Ayi'si i'dAksa'di, did you cut your foot with a knife?
Your foot did you cut
it with a
knife?
Ayi'si i'dûktca'di, did you cut your foot with an ax?
Your foot did you cut it
with an ax?
I'si dûksa'di, he cut his foot with a knife.
His he cut it with
foot a knife
I'si dûktca'di, he cut his foot with an ax.
His he cut it with
foot an ax
5 NIa'duti te' hon, I am hungry.
I eat wish present
sign
N$a'duti të'xti o°', I was hungry.
I eat wish paßt
very sign
Nl5a'dubi te' xa, I am still hungry.
I eat wish still
N)a'duti ta' dande', I shall be hungry.
I eat wish shall
Ndo'di u'xwi, my throat is dry: I am thirsty.
My throat dry
10 Ndo'di uxw o°', I was thirsty.
My throat dry
Ndo'di u'xwi dande', I shall be thirsty.

My throat dry shall
Ndoxtu' uxwi', we are thirsty.
Our throats dry
Ndoxtu' uxw o°', we were thirsty.
Our throats dry past
sign
Ndoxtu' uxwi' dande', we shall be thirsty.
Our throats dry shall
15 Ido'di uxwi', thou art thirsty.
dry
thrhoyat
Idoxtu' uxwi', ye are thirsty. (Other tenses can be formed by

dry
Your throats
analogy.)
Doi di uxwi', he is thirsty. (Past, Do'di uxwo°'; future, do'di uxwi'
H dry
throat
dande'.)
Doxtu' uxwi', they are thirsty.
Their dry
throats
Ptçaskû°ni' ndu'ti na'ñ1i, I am (sitting) eating bread.
Bread I eat the st.
20 Ptçaskû°ni' i'duti na'ñ$i, you are (sitting) eating bread.
Bread you eat the st.
Ptçaskû°ni' du'ti na'fiki, he is (sitting) eating bread.
Bread he eats the st.
Ptçaskû°ni' du'ti ha'maki, they are (sitting) eating bread.
Bread they pit) eating
Ptçaskû°ni' i'duti aya'maki, ye are (sitting) eating bread.
Bread you (pl.) [sit][s eating
134 BUREAU OF AMERICAN ETHNOLOGY ham. 47
Ptçaskûnni' ndu'ti n$a'maki, we are (sitting) eating bread.

Bread we [sit] eating
Iñksiyo' ndu'ti flank nkon', I was eating meat, very long ago
Meat I eat sitting I did it
(Part)
(years ago).
Tarsi' tohaxka' du'ti në', the horse is (standing) eating grass.
Gress horse eats the
std.
Tarsi' wa'k du'ti ne', the cow is (standing) eating grass.
Grass cow eats the
std.
5 Ayyé'k ma'xi ya'ñl i du'ti në', the hen is (standing) eating corn.
Corn chicken female eats the std.
N)iñkxihi' ne'di, I am laughing (as I stand).
I laugh the std.
N)íiñkxihi' na'ñli, I am laughing (as I sit).
I laugh the st.
Nl iñkxihi' on', I was laughing.
I laugh past
Sinto' tüdë' dande', the boy will be tall.

Boy tall will
10 Aryan' naske'xti, the tree is tall.
Tree very tall
Tohoxka' tilde', the horse is high.
Horse high
Ti' kohi', the house is high.
House high
Anxu'di kohi', the rock is high.
Bock high
Ti' nitani', or, Ti' nitan'xti, the house is large.
House large House very large
15 Ti' yiñki' sti, the house is very small.
House small very
Akue' ki'nitan'xti, the hat is too large for him.
Hat very large for him
Akue' i'kinitan'xti, the hat is too large for thee [you].
Hat very large for you
Akue' ya'nkïnitan'xti, the hat is too large for me.
Hat very large for me
Akue' kiyiñt5'xti, the hat is too small for him.
Hat very small for
him
20 Akue' i'ktyiñg'xti, the hat is too small for thee [you].
Hat very small for thee
Akue' ya'ñkiyiñl 5'xti, the hat is too small for me.
Hat very small for me
Do'xpe naskë' kinitan'xti, the coat is too large for him.
Coat too large for blm
Xo'hi, it rains [now].
To'henak xo'hi, it rained yesterday.
Yesterday it rained
25 Wite'di ko xo'hi dande', it will rain to -morrow.
To -morrow when it rain will
Psidë' xo'hi ko' nde'ni dande', if it rain to -night, I shall not go.
To -night it rain if I not go shall
Wahu', it snows [now].
To'hanak wahu' it snowed yesterday.
Yesterday itsnowetd
Wite'di ko' wahu' dande', it will snow to -morrow.
To -morrow when it snow will
5 Psidë' wahu' ko, nde'ni dande', if it snow to -night, I shall not go.
To -night it snow if I not go shall
Wahu'xohi' i'dë në', it is hailing [now].
Hail falls the std.
To'hanak wahu' xohi' i'dë, it hailed yesterday.
Yesterday hail fell
Wite'di ko' wahu' xohi' i'da dande', it will hail to -morrow.
To -morrow when hail it fall will
Wite'di ko' wahu' xohi' idë' ko nde'ni, dande', if it hail to -mor -
To -morrow when hail it fall if I not go shall
row, I shall not go.
10 Wite'di ko' sni'hixti ko', nde'ni dande', if it be cold to -morrow,
To -morrow when very cold if I not go shall
I shall not go.
Wite'di ko' mihin' ko nda' dande', I shall go to -morrow if it be
To -morrow when it be warm if I go shall
warm.
Wite'di ko' mihin' dande', it will be warm to -morrow.
To -morrow when it be warm will
Teë' a'nde, he is here. Tee' aya'nde, you (s.) are here. Teë' nka'nde,
Here he moves Here you move Here i move
I am here.
Teë' yulë'di, they are here. Teë' iyullë'di,
ye move
ye are here. Teë'
Here they move Here Here
nyulë'di, we are here.
we move
15 Teë' a'nde han'tca, he was here [but I do not know where he is now].
Here he moved but
To'hanak tee
they moved
Wite'di ko tee' inxtu' dande', they will come (be) here to -morrow.
To -morrow when here they will
arrive
E'wa a'nde, he is there. E'wa aya'nde, you (s.) were there. E'wa
There he moves There you move There
nka'nde, I was there.
I move
E'wa yulë'di, they were there. E'wa iyukë'di, you (pl.) were there.
There they moved There ye moved
20 E'wa nyu$ë'di, we were there.
There we moved
E'wa ka'nde hantca' hanan, he was there [but has gone elsewhere].
There he moved but sign of un-
certainty (?)
E'wa yulë'di hantca' hanan, they were there [but have gone else-
There they moved but sign of un-
certainty (7)
where].
136 BUREAU OF AMERICAN ETHNOLOGY Lanz.. 47
Ewande' pa' nitani' 'rye!. (masc.), his head is large.

That one head large .
Ewande' pa' yiñti' xyë (masc.), her head is small.

That one head small .
IIñtapa' nëdi' xë (fem.), my head aches.

My head aohee .
Ayipa' ko' nedi', does your head ache?

Your head the aches
5 E'we yute' pa nitata'ni xy&xo' (masc.), their heads are large.
They head each is large indeed.
A'yipatu' nitata'ni xy5 (masc.), your heads are large.
Your heads each is large .
Ayipatu' miska' xy5, or, Ayipatu' yiñti' xy5 (masc.), your heads
YourIleads small . Your heads small
are small.
Ûñta'patu' nitata'ni xy5 (masc.), our heads are large.
Our heads each is large .
Anahin' súpi' xy5 (masc.), his hair is black.

His hair black .
Anahin' asap' xy5 (masc.), her hair is white.

Her hair white .
10 A'yinahin' san'sasansan', your hair is gray.

Your hair gray (iron gray?)
lñta'nahin tcti' xyë (masc.), my hair is red.
My hair red .
' Anaxtu' nask5', their hair is long.

Their hair long
A'yinaxtu' %utu'xka (±na'), your (pl.) hair is short.
Your (pl.) hair short
Ûñta'naxtu' 1,uttu'xka (±na'), our hair is short.
Our hair short
15 Hiptctin' ha-idi' (±na'), your nose is bleeding.
Your nose bleeds
Ti saw nonpa' ama'ñti ko ka'wa tiipe'ta ti', whose are those
House white two the (du.andpl.) ob. whose house
two white houses?
Toho'xk kdëcktidMd5ta' da'ni yam xan'; where are those three
Horse striped three tthey
ey more where are
[they]?
striped horses?
Yañta'wati' kite' ntata'mini, I am sick, yet I work.
I am sick yet I work
Yanxkte'di kite' ain't kûnyikte'ni dande', you hit me, yet I will
I am hit yet you in turn] I not hit you will
not hit you.
20 Aye'wi ko u'dunahi', he faces the door.
Door the he faces
Aye'wi ko ayu'dunahi, did you face the door?
Door the did you face?
Aye'wi ko ntu'dunahi, 1 face[d] the door.
Door the I face(d) it
Nyu'dunahi', I face[d] you.
Hi'tcue'hinya dande', I will lend it to you. (<ki'tcuey5')
I lend it to you will
DORSET-SWANTONJ THE BILOXI AND OFO LANGUAGES 137
Ki'tcuehi'yañ$a' da'nde, will you lend it to me?
You lend it to me wí11?
Kûki'tcue'hinyëni' dande', I will not lend it to you.

I not lend it to you will
Niyi'nonpa' nda' dande', I will go with you.
with you Igo will
Nyi'nonpa' nde'ni dande', I will not go with you.
with you I not go will
5 Ya'ñkinon'pa kûde'ni dande', he will not go with me.
He with me he not go will
da' dande', he will go with them.
Iya'dl,ha'
He with them he go will
Ya'ñkiya'daha' da dande, he will go with us.
He with us he go will
Nde' hindon'hi xyo', wite'di ko, I will go to see you to -morrow.
I go I see you will to -morrow when
(contingency)
Wite'di ewa' ko yan' hu'-kañlp', come day after to -morrow!
To -morrow beyond when come
10 Wite'di ewa' ko yandan-hu', come to see me day after to -morrow!
To -morrow beyond when come to [see] me
YahëdW' da'wo hu'-kafiIo', come hither now!
Here in this come
direction
Da'wo hu'di, he is coming hither.
In this he is
direction coming
Ka'wak hûn'y5 xo', what is she saying?
What (?)
Toho'xka aye'ki du'ti ne', the horse stands (is) eating the corn [given
Horse corn eats the std.
him].
15 Toho'xka aye'ki du'ti, the horse eats or ate the corn [given him].
Horse corn eats
Toho'xka aye'ki du'ti ha'nde, the horse is still eating the corn [atti-
Horse corn eats still
tude not specified].
Toho'xka aye'ki du'ti na', the horse eats the corn [not given to him],
Horse corn eats .
accidentally, or of his own accord.

Ntonni', I make it by command.
N$on'ni na', I make it [of my own accord].
20 Ndedi', I go [by command]. Nde'di na', I go [of my own accord].
Nde'di xyë', I went [against the will of another].
E'yan nda' dande' xyë (or, xyëxo'), I will go thither at any rate
[whether he wishes it or not].
E'yan nde'di ha'nûn, perhaps (or, I think that) I am going thither.
Thither I go perhaps
E'yan nde'di kikna'ni, perhaps (or, I think that) I could go thither
Thither I go perhaps
[if I started].
25 Ka'wak ûn' nedi', what is he or she doing?
What do the std.
188 BUREAU OF AMERICAN ETHNOLOGY [sonn. 47
Ayä'ki tcï'dï$e', what kin are you two?

You are kin what?
Kihä'ki tcï'dee yu$e'di, what kin are they two?
what? they move
Ayan' ade' ma'ñki, the wood lies (or, is) burning.
Wood burns the reel.
Ayan' ade', does the wood burn (fem.) ?
5 Ayan' ade' wee, does the wood burn (masc.) ?
Wood burns 1
Ayan' kade'ni xa ma'ñki, is not the wood yet burning?

Wood burns not yet the reel.
Kadeni-xti', it does not burn at all.
Burns not very
Tcïdile' kadeni', why does it not burn?
Why burns not
Ante' kúdotci', because it is wet.
Because wet
10 Ê+ ti xkilie' ade', nevertheless (or, notwithstanding) it burns.
Nevertheless burns
Ne Ipi'hiñke ha'nûn, perhaps (or, I think that) I am making it cor-
That make it well perhaps
rectly.
Ne' pi'hiñle kikna'ni, perhaps (or, I think that) I could make it cor -
That I make itwell perhaps
rectly [if I tried].
Sinto' iñksiyo' du'ti ha'nde, the boy continues eating the meat.
Boy meat eats still
Sinlo' iñksiyo' du'ti na'fl1 i, the boy sits (is) eating the meat.
Boy meat eats the st.
IL RECORDED IN 1893
15 Yapstû'ki yinspe', you know how to sew.
You sew you know
yinspï'xti, you [know how to] sew very well.

You sew you know very
well
Xlia'pstûki ñl;inspe', 1 know how to sew.
Uduxpe' yusetxa', his (or her) clothing is dusty.
dust all over
Úf$ûdûxpe' yusetxa', my clothing is dusty.
My clothing dust all over
20 Aye'wi yi'ei uwe de'di, he went in [at] a window, to go in at a
window.
Aye'wi uwe' de'di, to enter by a door, to go in at a door.
Tcïdee' hu'we, how did you [sic] go in?
Yihi' a'kïtitu'ye', shut your mouth, bring your lips together?
a'kïtituya', tell him to shut hi» mouth.
25 Tcïdïle yihi' ka'kïtïtu'hayeni', why don't you shut your mouth?
Ntíon ñ$a'nde, 1 am making (doing) it now (still).
DORMIT-8WANTON] THE BILOXI AND OFO LANGUAGES 139
Ayye'k ita' waxka', your corn is soft.
Corn thy soft
Ayö'k ñ$ita' waxka', my corn is soft.
Corn my soft
Ayye'k ñ$ita' kfiwa'xkani', my corn is not soft..
Corn my is not soft
Tüwi' ita' u'yë, your pail or bucket leaks.
5 Tüwi' ñ$ita' u'yë, my pail or bucket leaks. [These two sentences have
also a vulgar meaning.]
Doxp5' itka' xahe'y5, to put a bottle, etc., inside a coat.
Doxpë' itka' xonhe'di, to put a knife, etc., inside a coat.
Ti' yaskiya', under the house.
Ayahi' kuya', under the bed.
10 Yaxon' kuya', under the chair.
Akütxyi' itka'yan, under or within yonder book.
Aduhi' kuya', under the fence.
Hama' itkayan', under or in the ground.
Itka'p kuya', under the board.
15 Tou'ñ$i iñkta' te'xkiy5, he killed my dog.
Dog my he killed it
for me
Tcu'ñlii iñkta' te'ha'xkiyii, you killed my dog.
Dog my you killed it for me
Tcu'ñ texkiyëtu', they killed my dog. (Dog my they -killed -
for -me).
Tcu'ñ$i iñkta' te'hiya'xkiyëtu', you (pl.) killed my dog.
Tcçi'H$i ta' te'kiyë, he killed his (another's) dog.
90 Tcu'ñlli ta' te'kihayë', you killed his dog.
Tcu'ñli ta' te'haxkiyë, I killed his dog.
Tcu'ñ$i ta' te'kiyëtu, they killed his dog.
Tcu'ñti ita' tehi'kiy5, he killed your dog. (Dog thy he -killed -for -
thee).
Tcu'ñli ita' tehi'ñkiyë, I killed your dog.
25 Tcu'ñ$i ita' tehi'kiyëtu', they killed your dog.
Tcu'ñ$i ita' tehi'ñkiyëtu', we killed your dog.
Ason'wan kde'yë-k ta'ho, he threw it into the briers.
Ason'wan kde'hiñ$ë-k ta'ho, I threw it into the briers.
U'ñkfikiha'ikl tci'dïkë, what kin are we [to each other, or to one another]? -
80 I'kiha'ikï tcT'di$ë, what kin are you [to each other, or to one another] f
Iñkyan'hI-daha' dande', I will scold you (pl.).
Ani' $ned1', in the water (=ani itkayan).
Ti' $Wadi', in the house (=ti itkayan).
Tanyan' $nedi', in the town (=tanyan itkayan).
88616°-Bull 47-12-10
140 BUREAU OF AMERICAN ETHNOLOGY Wu»47
Ayan' l nedi', in the tree (=ayan itkayan).

Pe'ti l nedi', in the fire (=peti itkayan).
An'xu $nedi', in the rock (=anxu itkayan).
Hama' ani'-txa, the earth is full of water.
5 Ayan' ani'-txa, the wood is full of water.
Pe'titi' yusi dte'towe, the fireplace is full of ashes.
Pe'titi' yusa-txa', the fireplace is full of ashes.
Ki3xwi' dte'towe, it is full of coffee.
Panhin' son'pxi dte'towe, the bag or sack is full of flour.
10 Panhin' son'pxi txa', the bag or sack is full of flour.
Anya' kyahe'yan, the same man (kiya' he'yan i).
Tohoxka' kyahe'yan, the same horse.
Ati' kyahe'yan, the same house.
Ayan' kyahe'yan, the same tree.
15 Iñkowa' kiptide'hifikë, I joined them myself.
Ayinsu' kû'gAksuy6'di, you gnashed your teeth.
Ñ$insu' kagüksflñ$5'di, I gnashed my teeth.
I-nsu' kû'gflks5'di, he gnashed his teeth.
Ifikte-k ida' dande', I will hit you and make you go.
20 Ayindi' yaxkte'-k nde', you hit me and made me go.
Axkte' han matú'fikde, I hit him and got away from him.
Yakte' han mata' -ide, you hit him and got away from him.
Kte' han mata'de, he hit him and got away from him.
Kte'tu han' mata' -ade, they hit him and got away from him.
25 Yakte'tu han' ma'tu-iya'de, you (pl.) hit him and got away from him.
Axkte'tu han' ma'tafika'de, we hit him and got away from him.
Inx kde', to loose him and let him go.
Iyin'x kde'di, you loosed him and let him go.
kde'di, I loosed him and let him go.
30 Inxtu kde', they loosed him and let him go.
I'fiki han mata' -de, to loose him and get away from him.
Ima'ñgiyan pü'de, your dress is open.
I'doxpe naske pü'de, your shirt, etc., is open.
Tcadi', it is [nearly] used up.
35 Tca' tiko'he, it is all or entirely expended.
Tca'yatikitu', they have exterminated us.
Tca'yidi na'nte$ë, they have nearly killed you all.
Tca'yafikg na'nte1 5, they have nearly exterminated us.
DORS Y-SWANTON] THE BILOXI AND OFO LANGUAGES 141
Eya" ñl ihi"' na'ntel1ë, I nearly got there.
Tca'yetu na'ntelië, they have killed nearly all of them.
Tca'hatite-daha' na'nte$ë, I killed nearly all of them.
Tca'hayë-daha' na'ntel1ë, you killed nearly all of them.
5 Tca'yö-daha' na'nteliä, he killed nearly all of them.
Tca'hañtëtu'-daha' na'nte$ë, we killed nearly all of them.,
Tca'hayëtu'-daha' na'nte$ë, you (pl.) killed nearly all of them.
Tca'kikitu'-daha' na'nte$ë, they killed nearly all on each side [as the
Kilkenny cats of notoriety].
Tca'yañki'kitu na'nte$ë, we came near killing one another, or each
other.
10 Tca'hiki'tu na'ntel1ë, you (pl.) came near killing each other, or one
another.
Akütxyi' o" a'tca, his or her pencil is all gone (expended).
Akütxyi' o" iya'tca, your pencil is all gone (worn away).
Akütxyi' o" ñl5a'tca, my pencil is all gone.
Toho'xk ata"'tu, they sit on horses.
15 Snickite' iya'miho"', you have fever and ague.
Snickite' na'miho", I have fever and ague.
isi' na'ti su', his feet are [entirely] bare.
Ayisi' na'ti su', thy feet are [entirely] bare.
Iñksi' na'ti su', my feet are [entirely] bare.
20 Isitu' na'ti su', their feet are [entirely] bare.
Ite' na'nte$ë, you came near dying.
Ita'hi ya"'xa, you are almost dead.
Pxu'1 i"xki' na'nte$ë, I came near sticking myself with it.
Pxu'ixkë na'nte$ë, he came near sticking himself.
25 Pxu'yixkë na'nteIë, you came near sticking yourself.
Pxu'ixkëtu' na'ntelië, they came near sticking themselves.
A'pan a'xkïdü'sni, I could not (or, did not) take it all for (or, from) him.
A'pan a'xkldü'stuni', we did (or, could) not take it all from (or, for) him.
Pa'na" nda"'ni, I did (or, could) not take it all.
30 Pana'hiñl1e nde'ni, I did not carry it all.
Pana'hayë kide'ni, you did not carry it all.
Pana'hayë ku'yude'ni, you did not carry it all.
Pana"' kütca'yëtuni', they did not kill them all.
Pana"' kütca'hañ1 eni', I did not kill them all.
35 Ktixwi' iya'ma", you have no coffee.
Kflxwi' ya'ñ$iya'ma", I have no coffee.
Kllxwi' ya'mantu, they have no coffee.

KQxwi' ya'ñkiya'mantu, we have no coffee.
Nëpi'yë pastüki', to sew it correctly.
Nëpi'hayë ipa'stûki, did you (or, can you) sew it correctly?
5 Nëpi'hañ$ë fiñkpa'sttlki, I [can] sew it correctly.
Nëpi'yë pastûktu', they sew Correctly.
I"'tuhe'di kantca', wait till he is ready! (said when one is angry).
Ñlrin'tuhe'di kantca', I will get ready after a while (said when angry).
Ayin'tuhe'dan da'nde, are you getting ready?
10 In'tuhe'dan dando', he will get ready after a while.
Ñlrin'tuhe'dan dande', I will get ready after a while.
In'tuhe'detu dande', they will get ready after a while.
Haon'on' kanë', she cooked it (the hominy).
Haontu' kanë', they cooked (the hominy).
15 Hay a'ontu' kanë', did you (pl.) cook (the hominy)?
Púsi' han ktu' tutcfin' o'ti, the cat's eyes shine when it is dark.
Ptçaskfin ohi'xti, he wants bread badly, but in vain.
Uduxpë' ayohi'xti, you want clothing badly, but in vain.
Tohoxka' ñliohi'xti, I want a horse badly, but in vain.
20 Axisa'x ñyohi'xti, I want money badly, but in vain.
Yaxon' okays', underneath the chair.
Aditon' okaya', under the table.
Ayahi' okays' under the bed.
Ka'wa' kiki' i'kihin yin'pi, what is that which you brought and laid
down?
25 Ka'wa yaki'x ki'di, what is that which you brought home [on your
back]?
Ka'wa ki'x ki'di, what is that which he brought home [on his back]?
Idu'wë ya'nda na', beware lest you always untie it!
Idon'hi ya'nda na', beware lest you always look at it!
I'duti na', beware lest you eat it!
30 I'duti ya'nda na', do not be eating all the time!
I'duwa na', do not untie it!
I'donhi ña', do not look at it!
E'ti$ia na', do not say it!
ktiJiyon' na', do not do it!
35 A'yin na', do not drink it!
I'tanhin na', do not run!
Ya'dë na', do not talk!
D06862-8WANTON] THE BILOXI AND OFO LANGUAGES 143
Yan'hin na', do not cry (warning) !
Sanhanni', do not cry (no warning).
Ki'pükta na'fí i, he is sitting by him or her.
Iki'pükta na'ñki, you are sitting by him or her.
5 Ñki'piikta na'ñki, 1 am sitting by him or her.
Yañki'piikta ina'ñki, you are sitting by me.
Nyiki'pükta na'ñki, 1 am sitting by you.
Dan' han te'ye dan han' ue'di, he killed it, took it, and stewed it.
Te'yë han ue'di, he killed and stewed it.
10 Kfidflpi' ñkutoho' nu+, help! I have fallen into a ditch!
Ñkauti'xti nu+, help! I am very ill!
Na'ti tiko'he iku'di, you have made a present for nothing.
Na'ti nyiku'di, 1 have made you a present for nothing (or, in
vain).
E'yan ñkihin' na'ñki naha' nde'di, I reached there, sat a while, and
went on.
15 E'yan ayihin' na'ñki naha' ide'di, you reached there, sat a while, and
went on.
E'yan inhin' na'ñki naha' de'di, he reached there, sat a while, and
went on.
U'a hi' axkiye'di, I told her to stew it (<ue'di).
Te'y5 hi' axkiye'di, I told him to kill it.
On hi' axkiye'di, I told him to make it.
20 L''tikon hi' ñkihi', I think that he ought to do it.
E'tüxkayon'ni hi' ñkihi', I think that you ought not to do it.
U'a hi' ñkihi', I think that she ought to stew it.
Yu'a hi' ñkihi', I think that you ought to stew it.
Aküdixyi' on hi' ñkihi', I think that he ought to write a letter.
25 Ayan' tcu'di hi' ñkihi', I think that he ought to put wood on the fire.
Ayan' i'tcudi hi' ñkihi', I think that you ought to put wood on the fire.
Ti' yuwa hi' ñ ihi', I think that you ought to go into the house.
l'da hi' ñkihi', I think that you ought to go.
Nax5' na'ñki hi' ñkihi', I think that he ought to be listening.
30 Du'wa hi' ñkihi', I think that he ought to untie it (duwe).
I'duwa hi' ñkihi', I think that you ought to untie it.
Da'uxi hi' ñkihi', I think that he ought to bite it off.
Dau'xitu hi' ñkihi', I think that they ought to bite it off.
E'tike'kon ñko'yihi, I want him to make it.
35 Ë'tike'kon hayo'yihi, did you want him to make it?
144 BUREAU OP AMERICAN ETHNOLOGY (sum.. 47
keno" o'yihi, he wanted him to make it.

Duwë' ñ$o'yihi, I wanted him to untie it.
I'duwë ñko'yihi, I wanted you to untie it.
Nduwë' o'yihi, he wanted me to untie it.
5 Nduwë' hayo'yihi, did you want me to untie it?
Duwë' hayo'yihi, do you want him to untie it?
Ya'niksiyo" i"'ni ñlo'yihi, I wish that he would smoke.
E'4iko"' na'Añkihi', I wish that he would do it [but he will not].
Dau'xitu hi' na'Añkihi', I wish that they would bite it off.
10 Da'uxituni' na'Añkihi', I wish that they would not bite it off (or, that
they had not bitten it off).
Da'uxini' na'Añkihi', I wish that he had not bitten it off.
Du'tini' na',Añkihi', I wish that he had not eaten it.
Da'deni' na'Añ$ihi', I wish that he had not chewed it.
Ki"'ni na'Añkihi', I wish that he had not drunk it.
15 Ê'tasko"'ni na'Añkihi', L wish that he had not made it.
Alton' na'Añkihi', I wish that he had not made it.
Ê'tikiyo"' na'Añkihi', I wish that you had made it.
Ë'9ikiyo"'ni na'Añkihi', I wish that you had not made it.
A'kidadini' na'Añkihi', I wish that he had not counted.
20 De'ni na'Añkihi', I wish that he had not gone.
Ya'niksiyow ki"'ni na'Añkihi', I wish that he had not smoked.
Ya'niksiyo"' i"'ni na'Añl ihi', I wish that he had smoked.
Ë'tike'ko" hi' a'xkiye'di, I told him to make it.
I'si"hi" hi' nye'di, I told you to stand up.
25 Ñ u'a hi' iyühi', did you think that I ought to stew it?
Ndu'x-ni hi' yühi', he thought that I ought not to eat it.
E'tax ñko"'ni hi' y ihi', he thought that I ought not to do it.
Aya"' utcu' na'ñki hi' ñkihi', I thought that he was putting wood on
the fire.
Yau hi' ne'di i'ñkihi, I thought that you were stewing [it].
30 A'u hi ne'di ñkihi', I thought that she was stewing [it].
Ñka'u hi ne'di iyyühi, did you think that I was stewing [it]?
Ti' ñkuwë' iyü'hi, did you think that I entered the house?
Ti' ñku'wa hi' iyü'hi, did you think that I ought to go into the house?
Ida' dande' ñkihi', I thought that you were going.
35 Nda hi' iyü'hi, did you think that I ought to go?
Nda' dande' iyü'hi, did you think that I was going?
Naxe' ñkihi', I thought that he was listening.
DOUBT-SWANTON] THE BILOXI AND 011.O LANGUAGES 145
Kflna'xëni na'ñ$i ñ$ihi', I thought that he was not listening.
K{ina'xëni ñ$ihi', I thought that he did not hear it.
Duwë' Mhi', I thought that he might have untied it.
I'duwë ñ)ihi', I thought that you untied it.
5 Du'wa hi' a'xkiye'di, I told him to untie it.
Ndu'wa hi' yíthi', he thought that I ought to untie it.
Nduwë' yrihi', he thought that I untied it.
Ndu'wa hi' iyü'hi, did you think that I ought to untie it?
Nduwë' iyü'hi, did you think that I untied it? (also, assertion).
10 I'duwa hi' iyü'hi, you thought that you ought to untie it.
Du'wa hi' iyü'hi, you thought that he ought to untie it.
Duwë' iyü'hi, you thought that he untied it.
Ya'niksiyon' in'ni ñko'yihi, I wish that he would smoke.
Ë'tañlion' ne de'-hedan, I finished making that (or, tehedan).
15 Kë'ti] nedi' hedan, I finished making something like that.
Aduti' në' on de' hëd-han', when he had finished eating.
Yaon' ne' on de' hëd-han', when he had finished singing.
Ani' inni' ne' on de' hëd-han', when he had finished drinking water.
Yan ne' on de' hëd-han', when he had finished sleeping.
20 Ñ1ga'duti ne' on de' hëd-han', when I had finished eating.
Aya'duti ne' on de' hëd-han', when you bad finished eating.
ÑI a'duti hedanni', I have not finished eating.
Aya'duti hedanni', you have not finished eating.
Kiya' a dande', he will say that again.
25 Kiya' nya' dande', I will say it to you again.
Hë'tike nya' dande', I will say that same thing to you again.
Kiya' nye'di, I say it to you again.
I'nakotko'ti ide'ni hi' ñ$ihi', I think that you ought not to sneak off.
I'de on' kane' in'hin, he came after you had gone.
80 De on'kane' Whin', I came after he had gone.
Akinhin' nde on'ka, I had come and gone.
Ayihin' i'de on'ka, you had come and gone.
Irrhin' de on'ka, he had come and gone.
Ki'ye on' kane ayihin', he had told it before you came.
35 Utoho' nan'ni xo', he might fall in again.
Utoho' naxo', he did fall in (act seen).
Utoho' kanë', he fell in (act unseen, trace or sign of act seen).
Aya'tamïni pa' aya'ktta' dande', you will attend to (be behind) work
only.
ÑI a'tamini' pa ñ$a'kïta' dande', I will attend to work alone.
Xkide' pi'hena'ni, I should have gone home, but I did not.
Yakide' pi'hena'ni, you should have gone home, but you did not.
5 Ka'de pi'hena'ni, they should have gone home, but they did not.
I'kade pi'hena'ni, you (pl.) should have gone home, but you did not.
Xka'de pi'hena'ni, we should have gone home, but we did not.
non' pi'hena'ni, I should have made it, but I did not.
Ndu'x-ni pi'hena'ni, I should not have eaten it, but I did.
10 Kdu';-ni pi'hena'ni, he should not have eaten it, but he did.
Kin'ni pi'hena'ni, he should not have drunk it, but he did.
pi'hena'ni, I should not have drunk it, but I did.
Sins' tcp'ñki tcaha'xkiya' dande', I will kill "Boy's" dog for him.
Sias' tcii'ñlii ta'yan tca'hañl5a' dande', I will kill "Boy's" dog (Sinto,
" Boy," was a name for Bankston Johnson).
15 Iya'kfldflksa'yañka na', beware lest you peep at me!
Ka'kfldflksa'hiny5ni', I did not peep at you.
Tcl'd110 iyaa'hin hi' ina'ñki wo', why do you sit there crying?
Tcl'dïk5 ayiñkxi'hi hi' ina'fiki wo', why do you sit there laughing?
Tci'dlk5 aya'on hi' ina'ñki wo', why do you sit there singing?
20 Tcwñk iñkta' ñka'kuw5 nde'di, I took my dog thither.
Ë'tu na'ñkd5, is this sitting one the one?
Ê'tu ma'ñkd5, is this reclining one the one?
Ê'tu ne'd5, is this standing one the one?
E na'ñki, that (sitting one) is the one.
25 E ma'ñki, that (reclining one) is the one.
E ne'yan, that (standing one) is the one.
Pe'ti-kan, into the fire.
Ani' -kan, into the water.
Hama' -kan, into the ground.
30 Hama' kfldo'tci-kan, into the mud.
Pe'ti-kan a'kana'ñkiy5, to take it out of the fire.
Pe'ti-kan utoho' a'kanañkiy5, to take out of the fire what fell into it.
Waka' â'di, the cow gored (or " hooked") him. -
Waka' yiá'di, did the cow gore you?

85 Waka' yañkâ'di, the cow gored me.
Waka' i'yiâ na', beware lest the cow gore you!
nosnEX-BWANTON] THE BILOnI AND OFO LANGUAGES 147
Tcl'd11 "KO'k ayudi"' hetcon'tu, why do they call the magnolia by
that name? [Ans.: Because its leaves "rattle" when blown
by the wind.]
Tcuñk' a'kûtïtan'ni, he set the dog on him [rather, akûdûtanni].
Tcu'ñk aya'katltan'ni, did you set the dog on him?
Tcu'ñk ñta'kûtltan'ni, I set the dog on him.
5 Tohoxka' du'si de'di, to catch a horse.
Tohoxka' duxtan' de'di, to lead a horse along.
Tcue l' du'si de'di, to catch a dog, to take a dog along (á)
Añksa'pi du'si de'di, to take a gun along.
. Anya' du'si, to arrest a person.
10 de'di, to go with him to protect him.
Ñ$in'pûdahi nde'di, I go (or went) with him to protect him.
Nyin'pûdahi nde'di, I went with you to protect you.
Yañ$i''pûdahi ide'di, you went with me to protect me.
EwúdW anse'pi ne du'si haliu', go over there, take that ax, and bring
it back!
15 Anse'pi du'si ha$u', to bring an ax here (or back).
Anse'wi in'da de'di, he went to hunt for the ax.
Anse'pi du'si ahin', he brought the ax here.
Anse'pi i'dusi yo on'ni, are you bringing the ax?
Anse'pi i'dusi aya'lpu on'ni, were you coming home with the ax [some
time ago] ?
20 Anse'pi ndu'si ñ$a'liu on'ni, I was coming back with the ax [some
time ago].
Anse'pi du'si kah on'ni, they are coming with the ax.
De' han haliu', he went and brought it, him, her (preceded by name
of object).
I'de han' ya$u', you went and brought it, etc.
Nde' han ñialiu', I went and brought it.
25 De' han kfki'g-daha', he went and brought it for them.
De' han a$u'-daha', he went and brought them
A'de han kixtu'-daha', they went to bring them.
Aya'de han i'kixtu'-d$,ha', you (pl.) went to bring them.
Ñ1 a'de han ñka'kizctu'-daha', we went to bring them.
80 De' han kihs.lpu', go to get it for him.
I'de han ya u', did you go to get it for him?
Nde' han axkikliu' I went to get it for him.
Tohoxka' in'da de'di, he went for a horse.
148 BUREAU OF AMERICAN ETHNOLOGY (Buzz. 47
Tohoxka' de'di, he went for horses.

Ñl ita «Linda' hi xki'di, I have brought mine back.
Ta -ha"' i"da' hi de'di, he went to see his own. [-ha°=-ka", obj. sign.]
Yita-ha°' ayi°'da hi ide'di, did you go to seek your own?
5 Ñ ita-ha°' ñ$i°'da nde'di, I went to seek my own.
Tatu-ha"' i"da'h a'de, they went to seek their own.
Yi'tatu-ha"' ayi"'dah aya'de, you (pl.) went to seek your own.
Ñ i'tatu-ha"' ñki"'dah ñka'de, we went to seek our own.
Ta'-daha-ha"' i"'dah-daha' de'di, he went to seek them, his own
[horses, etc.].
10 Yita'-deha-ha"' ayi"da'-daha' ide'di, did you go to seek them, your
own?
leita'-daha-ha"' ñ$i"da'-daha' nde'di, I went to seek them, my own.
A"tatka' ñkita' aliuwë' ya"'xkiki"'hi", they took my child there (not
quite here, but nearly here).
Ide' ha" e'heda" ayi'hi", you started and went that far [on the way].
De' ha" e'heda" i"'hi", he started and went that far [on the way].
15 Nde' ha" e'heda" ñki"'hi", I started and went that far [on the way].
E'heda" i"'hi" kiya' ku', he went that far and was coming back again.
E'heda" ayi'hi" kiya' yaku', you went that far and were coming back
again.
E'heda" ñ$i'hi" kiya' xku, I went that far and was coming back again.
E'heda" i"xtu' kiya' ka'hi, they went that far and were coming back
again.
20 E'heda" ayi"xtu' kiya' yalla'hi, you (pl.) went that far and were coming
back again.
E'heda" ñki"xtu' kiya' xka'hi, we went that far and were coming back
again.
A'de ha" e' ha" i"xtu', they started and went that far (I).
De o"' de ha"' eya"'hi", he continued going till he reached there (said
when one did not stop on the way).
l'de o"' de ha"' eya"' ayi'hi", you continued going till you reached
there.
25 Nde o"' de ha"' eya"' ñki"'hi", I continued going till I reached there.
A'de o"' de ha"' e'ya" i"'xtu, they continued going till they reached
there.
Aya'de o"' de ha"' e'ya" ayi"'xtu, you (pl.) continued going, etc.
Nka'de O"' de ha"' e'ya" ñki"'xtu, we continued going till we got there.
Hu' o" de' ha" i"hi"', contracted to hu' o" de'hi"hi"', he continued
coming a long distance till he reached here.
DOa$lY-9WANTON] THE BILOXI AND OFO LANGUAGES 149
Ayu' o" de'h-ayi°'hi°, you continued coming, etc.
Nku' on de'h ñki"'hi", I continued coming, etc.
A'hu o" de'h-ëdi'hi", they continued coming, etc.
Aya'hu o" de'h-ëd ayi'hi", you (pl.) continued coming, etc.
5 Nka'hu o" de'hëd ñ$i"'hi", we continued coming, etc.
Hu' ha" i"hi"', contracted to hu' hi"hi"', he continued coming [a short
distance] till he reached here.
KO'x xehe' da o"'ni, he is sliding [a chair, on which he sits] along.
Kütüta'yë ko'wade'yë, he stood it on end and moved it farther.
Ku'hik si"'hi"x ne ka"' ma'nte de'yë, it was standing high when he
moved it away.
10 Ku'hik na"'x ka" ma'nte de'yë, it was sitting high (as a hat on a
table) when he moved it away.
Ku'hik ma"'x ka" ma'nte de'yë, it was lying or reclining high when
he moved it off.
Ato' miska' dakse' ko'wa ton, to move small potatoes farther [on the
floor]. Dflkse' ko'wa tcu' might be said of flour, grain,
bullets, etc.
Ato' miska' küda' ma'nt kA de'yë, he picked up the small potatoes
and moved them away (or, aside).
Kok xëhe'tuni', they did not sit farther off.
15 Ta'neks a"ya' ade' tcflma'naxti ñ$yeho"' te', I wish to know the
Biloxi talk of the very ancient time.
Yfl'ñln ksa'wiyë, he or she raised a daughter.
Yi'ñki ksawi'haye, you raised a son.
Yi'ñki ksa'wflñkë, I raised a son.
Aduti' usta"'hi"iñkiya' dande', I will make the food reach (be enough
for) you [too].
20 ßñktca'k atuti', my hand is (was) burnt.
Sni wa' ka" flñktca'ke në'xti, my hands hurt much because it is so cold.
Tca'ktu në'xti, their hands hurt considerably.
Ûñktca'ke de'xtë, my hand is numb (" asleep").
Ïsi' sï'di düho"ni', to have the hand, foot, etc., asleep or numb.
25 Ñka'kitüpe' wa' ñka'nde, I am carrying something on the shoulder all
the time.
Ñ1ia'duti wa' ñka'nde, I am ever eating.
Kxya"'hi wa' a'nde, he is ever scolding.
Ata'mini wa' kandeni', he is not always working.
Aya'tamini wa' kaya'ndeni', you are not always working.
30 Ñka'tam!ni wa' ñka'ndeni', I am not always working.
Ti ta'wiyan nda' dande', I am going on top of the house.

K'hadi nda' dande', I am going up stairs (lit., up above).
Itci'd11 ni'$i, you are of little or no account.
Tci'de nI'ktu, they are of little or no account.
5 Du'si' apünü ha'nde, he hugged it, him, or her.
Idu'si aya'pünü aya'nde, did you hug him or her?
Ndu'si ñlla'pünü ñ$a'nde, I hugged him or her.
Isi' pa i'klduspë, only your feet went under the water.
Úñksi' pe ya"'xklduspë', only my feet went under the water.
10 Kudu'napini', or kudu'namni', he did not bother him.
Ku'yudu'napini', or, ku'yudu'namni', did you not bother him?
Ndu'napini', or ndu'namni', I did not bother him.
I'nduna'mni dande', I will not bother you.
Yandu'namni' dande', he will not bother me.
15 Ayindi' ayo"' na'ni xyo', you must have done it.
I"xtu' on'tu na'ni xyo', they must have done it.
Ayi"xtu' ayo"'tu na'ni xyo', you (pl.) must have done it.
Te'yë xyë na', let us kill her.
Teyëni' xyë na', let us not kill her.
20 KQ'tïki xyë na', let us tell it.
KAtlkini' xyë na', let us not tell it.
Aku' xyë na', let us feed him.
A'kitüpe' xyë na', let us carry (them?) on our shoulders.
Ata'mini xyë na', let us work.
25 Ñki"'txa fIa'kitüpe' ñlWe'di, I went carrying it on my shoulder,
with no companion (or assistance).
Ayi"'txa aya'kitüpe' aya'dedi, you alone went carrying it on your
shoulder.
I"'txa a'kltüpe' ade'di, he alone went carrying it on his shoulder.
E'ya" ñ$a'de xyë, let us go thither.
Ti' -k ha'psûktu', they surrounded the house.
30 Ti' -k ñlia'psflktu', we surrounded the house.
I'nyide'yiñl e, I got away from you.
Yande'yifiI e, he got away from me.
Nyakuwa' dande', I will take you along.
Axi'hinya' dande', I will shut you up, diet you, and give you medicine
[in order to give you magic power].
35 Kldu'si xyë na', let us wrestle.
Tu'he ha'nde na', it is thundering indeed.
DORS T-SWANTON] THE BILOXI AND OFO LANGUAGES 151
Xo'hi dande' yeke' na, it must be going to rain.
Wahu' dande' yaks' na, it must be going to snow.
Wahu' xoxo'hi dande' yaks' na, it must be going to hail.
Xuxwëxti' dande' yelp' na, it must be going to blow very hard.
5 Nau"' kûpY'nixti' dande' yelie' na, there must be going to be bad
weather.
Tanya°' kïda' dande', yeke' na, he must be about to return to town.
E'yan nda' dande' yeke'na, I must be going thither [because I have
been ordered to go].
Nda' dande' onyan', I was going some time ago (I was about to go then).
Nda' dando' ha"'tca nde'ni ñka'nde, I was going but I have not yet
gone (said if I have work to do there).
10 Sa'hiye ya'nde ha" ide' pihe'na, you ought to stay here a while before
you go.
Nde o"' pihe' etc' ñka'nde e'de nda' dande', I should have gone long
ago, but now I am going.
Ñko"' o"' pihe' ëitike' ñka'nde e'de ñko"' dande', I should have made
it long ago, though I did not, but now I am going to make it. ,
Ñka'duti o"' pihe' 44ike' ñka'nde e'de ñka'duti' dande', I should have
eaten it long ago, though I did not, but now I am going to eat it.
Ñki"spW o"' pihe' ëllike' ñka'nde e'de ñlii"spa' dande', I should have
learned how to do it long ago, but now I am going to learn.
15 Ñko"'tu o"' pihe' nyuke' e'de ñko"'tu dande', we should have
made it long ago, but now we are going to make it.
A'da da'nde o"'ya", they were going long ago [but they did not].
A'de o"' pihe', they should have gone long ago.
I"spe o"' pihe', he should have learned it long ago.
Yahe'de nda' dando', I will go now (said if in the house).
20 Nde' pihe', I ought to go.
E'de nde'di, I am going now (am just starting).
E'de nda' o"'ni, I am just going (said if on the way).
Ñki"tcpV nyul1e' naha' ñka'de, we were laughing at it a while and
then we went on.
Ûñkta"' ñkama'ñld naha' 4a'de, we all were sitting a while and then
we went on.
25 Oñkxaxa' ñkama'ñki naha' ñlia'de, we were all sitting [standing?] a
while and then we went on.
Ita"' yama'fiki nah aya'de, you all were sitting a while and then you
went on.
Ixaxa' yama'ß]p nah aya'de, you all were standing a while and then
you went on.
Yahe'dakiye, you ought to make it a little better.

Yahe' e'dakiye' naxki'ya, he ought to have made it better [but he did
not].
Yahe'da kitki' naxki'ya, he ought to have made it better than that.
Nëpi'ye dusi' yande' naxki'ya, be ought to have handled it carefully
[but he did not].
5 Ti' itka', inside the house (generic).
Ti' itka'de, inside the house that is here (inside this house).
Ti' itka'yan, inside the house (there, yonder; inside that house).
Ë'tike na'ñki da'nde, let it stay that way, it makes no difference.
Ë'#,ikèhi'nañ$ida'nde, you will stay that way, it makes no difference (?).
10 Ë'tike nan'xkike, let me stay that way, it makes no difference.
ktike kwi'iyií'hani, you do not think of such things.
Ë'tike On kiu'hani, I do not think of such things.
l 'tike kwia'xtuni, they do not think of such things.
]'tike kwi'iyü'xtuni, you (pl.) do not think of such things.
15 E'tike on kiú'xtuni, we do not think of such things.
Ë'ike na'ni wo', it could not be so, or, that way.
Ndon'hon na'ni, I might see it.
I'donhon na'ni, you might see it.
Don'hon na'ni, he might see it (donhi).
20 A'tci-k de', he sent him for it.
A'tctu-k de', they sent him for it.
A'tcï-k lode', he sent him back, or home, for it.
A'tctu-k klde', they sent him back, or home, for it.
A'tcï-k ku', he has sent him back after it and he [the one sent] is
coming [back].
25 A'tci-k kidi', he has sent him back, or home, after it and he [the one
sent] has come.
A'tcï-k hu', he (A) has sent him (B) after it, and be (B) is coming.
A'tcï-k inhin', he (A) has sent him (B) after it, and he (B) has come.
Ûñka'wahe han' ka'kuwëtuni' dande', we will go into the water and
will not come out.
Iwa'he ha"' kiya'kuwëtuni' dande', if you go into the water, you will
not çome out again.
30 Ayo'hi ye'hiyan a'hin, he brought it here, close to the lake.
Ayo'hi ye'hiyan a'dëdi, he carried it there, close to the lake.
Ayo'hi ye'hiyan a'da oa'ni, they are going thither, close to the lake.
Ayo'hi ye'hiyan a'kïde'di, he (A) is taking him (B) to his (A's) home
close to the lake.
D01181111-SWANTONI THE BILD%I AND OF0 LANGUAGES 153
Ayo'hi ye'hiyan ñ$a'xklda on'ni (if on the way), I am taking him to
my home close to the lake.
Ayo'hi ye'hiyan dande', I will take him to my home close
to, etc.
Ayo'hi ye'hiyan ñka'xkïde on'ni, I did take him to my home close to,
' etc.
Ha' -u on'ni, he is [now] bringing it hither, or, he was bringing it
hither.
5 Haya'u on'ni, were you bringing it hither?
Ñka'u on'ni, I was bringing it hither.
Ha'ahu on'ni, they were bringing it hither.
Haya'ahu o"'ni, were you (pl.) bringing it hither?
Ñka'ahu o"'ni, we were bringing it hither.
10 A'ku o"'ni, he is (or, was) bringing it back.
A'kaha on'ni, they are (or, were) bringing it back.
Aya'kaha on'ni, ye are or were bringing it back.
Ñka'kaha o"'ni, we are or were bringing it back.
Akiho"', he has brought it back.
15 Aya'tiho", have you brought it back?
Ñta'kiho", I have brought it back.
Atixtu', they have brought it back.
Aya'tixtu, have you (pl.) brought it back?
Ñ$a'lIixtu, we have brought it back.
20 Ti na'ta, middle of a house.
Tca'ke na'ta, middle of a hand.
Akiltxyi' na'ta, middle of a book.
f?ñtapa' anedi' d5'ztow6, my head is full of lice.
Ûñktca'ke non' ani' tcetce'hiñte, I make water drip from my hand.
25 Itca'ke ayo"' ani' tcetce'hihay6, did you make water drip from your
hand?
E'uka'de hi'de yute', they just went falling about.
Eu' -k toho' ha'nde, he just went falling about.
E'ukid5' itoho' aya'nde, did you just go falling about?
E'wakand5' Añktoho' ñta'nde, I just went falling about.
80 Tcína' ayo'yihi ko da"', take as many as you please (said by male or
female).
Tcïna' ñlio'yihi ko nda"' dande', I will take as many as I please.
Tcïna' o'yihi ko da"' dande', he will take as many as he wants.
ß"na'tcpitcpi' nde' ñla'nde, I am going along with my feet slipping
often (as on Louisiana mud).
154 BUREAU OF AMERICAN ETHNOLOGY [Bora. 4t
Ato' in'paxa on'ni, he set out the potatoes.

Ato' in'paxa on he'dan, he finished setting out the potatoes.
Ato' in'pax ayos' he'dan, did you finish setting out the potatoes?
Ato' in'paxa $kon' he'dan, I finished setting out the potatoes.
5 Nyukpë' ksit, my leg is broken.
Nyukpë' pOski', my leg was cut off.
Nya'ndi hâ'yë, my heart is broken.
Yan'xtu hâ'yë, their hearts are broken.
Ya'ndi kahit'yëha'ñkëni' dande', I will not break her heart.
10 Ûñkpâ'n ndon'x-ka' , let me see and smell it.
Ka'ye de'di, he has gone to give it away.
I'kay ide'di, did you go to give it away?
Xka'yi nde'di, I went to give it away.
Ka'ye a'de, they have gone to give it away.
15 Ka'ye aya'de, did you (pl.) go to give it away?
Ka'ye ñka'de, we went to give it away.
Ka'ye ku', he is returning after giving it away.
Ka'ye hin', he has come to give it away.
I'kaye ayin'hin, have you come to give it away?
20 Xka'ye ñkinhin', I have come to give it away.
Hë'tikos ha'nde, he is just doing so.
Na'ti W ikayos' ya'nde, you are doing so for nothing (or, in vain).
Na'ti ë'tañkon fika'nde, I am doing so in vain.
Na'ti hë'tikos yukë'di, they are doing just so in vain.
25 Na'ti hë'4ikayon' ya'yukë'di, you (pl.) are doing just so in vain.
Na'ti hë'lafillon' nyu$ë'di, we are doing just so in vain.
Na'ti he'tinyon' ñka'nde, I am doing just so to you in vain.
Na'ti he'tinyon' nyukë'di, we are doing just so to you in vain.
A'kuwëx kïde', he takes him home with him [without leading him, as
person or dog].
30 Aya'kuwëx yakide', do or did you take him home with you?
Ñka'kuwëx xkrde', I took him home with me.
A'kuwëx ka'de, they took him home with them.
Aya'kuwëx kaya'de, did you take him home with you (pl.) ?
Ñka'uwëx xka'de, we took him home with us.
35 Nya'kuwëx xka'de, we took you home with us.
Yañka'kuwëx ada' dande', they will take me home with them.
Iñko'wa, he depends on him (or her) to protect him.
Ayinko'wa, do you depend on him to protect you?
Ñ$iñko'wa, I depend on him to protect me.
Nyiñko'wa, I depend on you to protect me.
Ya'ñ$iñko'wa, he depends on me to protect him.
Kûku'hiyëni', he is unable to raise it.
5 Kilku'waha'yèni', you are unable to raise (lift) it.
Kfiku'waha'ñ$kni', I am unable to raise it.
Kâ'wa nda' dande', I am going a little farther.
Ka'wak e' nañ$ë'di, what is he saying? (said if the one referred to sits
at a distance).
Ka'wak e' nafil i', what is he saying? (said if the one referred to sits
here).
10 Nan'tcka ndu'ti tg, I wish to eat a little.
Nan'tcka ne'hi ndu'ti tk, I wish to eat a little more.
TanWks anya' ade' nan'tcka ne'hi ñ$a'de te', I wish to talk a little more
of the Biloxi language.
Ki'ya de' yandi', ki'ya de' han, or ki'ya de' tan, when he went again.
Dusi'x $u'di, he was bringing her back.
15 I'dusix aya'$u, were you bringing her (or him) back?
Ndu'six xku'di, I was bringing her (or him) back.
Du'six $a'hi, they were bringing her (or him) back.
I'dusix i$a'hi, were you (pl.) bringing her (or him) back?
Ndusi'x xka'hi, we were bringing her (or him) back.
20 Ndusi'x xku'di din' a'niye'hi xki'di, when I was bringing her back, I
came again to the edge of the water.
I'dusix aya1u din' a'niye'hi yakl'di, when you were bringing her back,
you came again to the edge of the water.
Ya'tcyañ$on'tu ñ$anda' dande' (male speaking), they call me so, and I
shall be so; used after name of animal.
Ya'tcyañ$on'tu ñ$a'nda hi ni' (female speaking), ditto.
Yate on'tu a'nda dande' (male speaking), they call him so, and he
will be so.
25 Yatc on'tu a'nda hi ni' (female speaking), ditto.
Tohoxka' yatc on'tu ki$a' hi ni' (female speaking), [ 1]
Anya' yate on'tu kil a' hi ni' (female speaking), [I]
Anya' e' ya'tciyon'tu ya'yu$a' hi ni' (female speaking), they call you
people, and you shall be so.
Anxti' ya'tc-yañ$on'tu nyu$a' hi ni' (female speaking), they call us
women, and we shall be so.
30 Te'hiyañ$a ni' (female speaking), you must not kill me.
Te'hiya ni' (female speaking), you must not kill him.
83616°-Bull. 47-12-11
156 BUREAU OF AMERICAN ETHNOLOGY [Buzz. 4/
Te'hiyañka na', you must not (sic) kill me (male speaking). (?)
Te'hiya' dande', he will kill you.
Te'yañke të, he wishes to kill me.
E'hiya'Eke te you wish to kill me (te).
5 K i'hiya'Eke të', he wishes to raise me (kihi).
Kii'hihiya'ñke të', you wish to raise me.
E'yan de'yañke të', he wishes to send me thither.
E'yan de'hiya'ñke të', you wish to send me thither (assertion or query).
He'danxkiyedi', she (or he) said the same thing to him (or her).
10 Helikeya'kiye'di, did you say the same thing to him (or her) ?
Hë'4ike axkiye'di, I said the same thing to him (or her).
Peti' he' yan ko' ka'wa kaha' mike he'tu, what do they mean when
they say "fire" ?
Ka'wak ikaha' 6'4ikaye'di, what do you mean when you say that?
Ka'wak Eke' yandi ë'4añke'di, when I say something, I say that. (?)
15 Ka'wak xka'ha, what I meant. The whole: "What did I mean when
I said that?" [So given in MS. notebook.]
Fire ñke' yan ko' pe'ti xka'ha, when I say "fire" I mean peti.
Ayi'nt-k ifikaha' ñke' xyan, I meant you when I said it.
Iñkaha'-daha', I mean you (pl.).
Ya'ñkakaha'-daha', he means us.
20 Iya'ñkakaha'daha' wo, do you mean us?
Ya'ñkakaha'tu-daha', they mean us.
.L'xtixtl -k nde'di wo' ñkihi', I think that I went very far.
.L'xtixti'-k nde'di hi' $kihi', ditto.
E'ma-k xë nañki', he is sitting right there.
25 E'ma hu' a'kanaki', he came out in sight right there.
E'ma yabu' aya'kanaki, did you come in sight right there? (or an
assertion).
E'ma ñku' ñkaka'naki, I came out in sight right there.
E'ma a'hi a'kuwëtu', they came out in sight right there.
E'ma aya'hi aya'kuwëtu', you (pl.) came out in sight right there (or a
query).
30 E'ma ñka'hi ñka'kuwëtu', we came out in sight right there.
Anya' tohi' te'yë yan' ndonhi', I saw the one who killed the negro.
Anya' tohi' te'ye a'nde hi' ndonhi', I saw him as he was killing the
negro.
Anya' du'si yan ndonhi', I saw the one who arrested the man.
Anya' aduti' na'ñki yan' ndonhi', I saw the man who was [sitting]
eating.
D011811M-8WANTON] THE BILOXI AND OFO LANGUAGES 157
Anya'yaon'yan ndonhi', I saw the man that sang.
E'yan da' hi'usan, he will not go thither (strong assertion).
E'yan-i'da hi'usan, you will not go thither (strong form of denial).
E'yan nda' hi'usan, I will not go thither.
5 E'yan nde' te' ni'ki, I do not wish to go thither.
Ñkon'hi'usan, I will not make or do it.
Yaon'hi'usan, he will not sing (positive refusal).
Ñkon'tu hi'usan, we will not make or do it.
In'hintotan' ktio'x mañ$i', he (A) is so brave over it as he (B) is
lying down.
10 Ayin'hintotan' kïto'x mañki', you are so brave over it as (because)
he is lying down.
Ñkin'hintotan'kito'x mañki', I am so brave on account of him as he is
lying down.
gin do'kinha'ñkeni', I am not proud (<indokinyö).
Indo'kini'ñkiyë, I am proud of you.
E'keyañkon', do so to me!
15 E'keyañkon' {iñkto'x mañk-ta', do so to me that 1 may lie so (or, I
will lie so)!
Ma'nt-kan ndal' dande', I will go elsewhere.
Na'ti si' ha'nde, she is yellow all over (might be said of a woman in a
yellow dress).
Ama' na'ti ptçato' txa, there is only cotton all over the field.
I' iksu wa'di, he wants fresh meat exceedingly (or, greatly).
20 Ayi'ñksu wa'di, have you a strong desire for fresh meat?
Ñki'ñksu wa'di, I have a strong desire for fresh meat.
Utoho'yë, he followed his trail.
Utoho'hinyë, I followed your trail.
Utoho'hinya' dande', I will follow your trail.
25 Utoho'hinyë-daha', I follow your (pl.) trail.
'tike ha'nde, he stayed here so.
:'tike ha'nda hi' kiye'di, he told him that he was to stay here so.
Ë4ike' handa', stay here so (said to one).
Ë4ike' yuka', stay here so (said to many).
30 Ñkintciya' iko'hixti ñka'nde, I am a very old man.
Anisti-k' ë'di ñkihi', I think that he says just so.
Eke' ñkihi', I think so (sic).
Eke' niki', I reckon so (sic).
Eke' yihi' niki', he thinks or believes so, I reckon (sic).
158 BUREAU OF AMERICAN ETHNOLOGY [ BULL. 47
Eke'we yihi' niki', do you believe it? (sic).

Eke'we ñkihi', I believe it (sic).
Else' yihi', he believes it.
Elie' yüxtu', they believe it.
5 Eke' we yiixtu', ye believe it.
Eke'we ñki'úxtu, we believe it.
In oxpa', he drank it all up.
Du'ti oxpa', he ate it all up.
iñkiyo'xpa, I drank it all for (or, from) you:
10 Ndu'ti iñkiyo'xpa, I ate it all for (or, from) you.
Andg' xya xti xyo', he shall live always, provided
Ñkande' xya xti xyo', I shall live always, provided [I do not tell, etc.].
A'kika'hin ma'ñktu, they were telling news to one another.
Kapflsi'ni te' on max kan' pisi', after he had been lying dead
Not night dead was lying when night
for some time, night came on.
15 K{isi'hin wa'yan, towards evening.
PAsi' wa'yan, towards night.
I'yanxkya'tuxan na', beware lest you search in my house. for my
possession.
Iya'diyan g'ti na' (male speaking), this is your father.
Iya'diyan g'ti ni' (female sp.), this is your father.
20 Tc>,i'ñls ita' g'ti na' (male sp.), this is your dog.
Tc>ai'ñti-yan g'4i na' (male sp.), this is the dog.
Ipa'stûki' ya'nde, were you sewing on it?
ñkpa'st{iki ñlsa'nde, I was sewing on it.
Ayan' toho' tcflpan' nañki' nanxkiya', I am not a rotten log! (from a
myth).
25 Ñkyetcûm-na' nañki' nanxkiya', I was not an [habitual] liar!
Ñka'sng-na' nañlci' nanxkiya', I was not a thief!
Te'hañke na' nañki' nanxkiya', I was not the one who killed him!
Ñke' nañki' nanxkiya', I was not saying it!
ne'ni na'filsi, I have not said it [while sitting].
30 xa' (or, ñlle'ni xa na'ñlli), I have not yet said it.
Iye'tcûm-na' ina'ñlii nanxkiya', you were not the one who lied so.
Úñkyg'tc-pa-ni', I am not a liar (I am not one who does nothing
but lie).
A'sng pa a'nde, he does nothing but steal, gets his living by stealing.
Ñ$a'sng pa ñ$a'nde-ni', I do not get my living by stealing.
Strong improbability is expressed by xtihin . . . nanni, as:
1'ndixtihin g'tikonn nan'ni, he could not do that! How would it be
possible for him to do that? ffl, axtan egan gaxe tadan?)
Ayi'ndixtihin' ë' ikiyon' nan'ni, you could not possibly do that!
How would it be possible for you to do that?
Ñki'ndixtihin' g'tañkon nan'ni, I could not possibly do that! How
could it be possible for me to do that?
Yañka'dükta nan'ni, it might mash me.
5 Ñkiyü'ñkiyan xki'tci, I am unwilling to give up my daughter.
Ki'tci ku'kitcu'we to ni'ki, to be unwilling to lend it; also, 3d singular.
Ki'tci ku' to ni'ki, he is unwilling to give it away.
Xki'tci xku' hi ni'ki, I can not spare it.
Iki'tcini iku' ping'di, can not you spare it?
10 Iki'tci iku' hi ni'ki, you can not spare it.
Ki'tci ku' hi ni'ki, he can not spare it.
Ki'tc-tu kutu' hi ni'ki, they can not spare it.
Toho'xk ñkita' xki'tci, I am unwilling to give up my horse.
Ya'ñk{idutan'tu kan xklde'di, they started me homeward.
15 Ya'ñkûdutan'tu kan xka'de, they started us homeward.
Ikfidu'tan'tu ya'kide'di, they started you homeward.
I'kfdutan'tu ika'de, they started you (pl.) homeward.
Idu'ti hi ya' (female speaking), you are not [the one who is] going to
eat it.
Ayon'hi ya' (male or female speaking), you are not [the one who is]
going to make it.
20 I'da hi' ya, you are not going.
On hi ko ñkindi na (male sp.), I am the one who is going to make it.
De' hi ko' ñki'ndi na', I am the one váho is to go.
In'did on hi' nanxkiya', he is not the one to make it anyhow or at all.
Idu'ti hi' nanxkiya', you are not going to eat it at all or anyhow.
25 In'did on' hi ya', he is not going to make it.
In'xtu on'tu hi ya', they are not going to make it.
In'xtu onto hi' nanxkiya', they are not going to make it at all or
anyhow.
A'ni tâwg'di, he made a popping or slapping sound in water.
A'ni tâwgy5'di, did you make a popping sound in water?
80 A'ni tâ'wûñkg, I made a popping sound in water.
Tohu'di wiho'hañkg, I get the milk from the rattan vine.
Tohu'di wiho'hañkon', I did get the milk from the rattan vine.
Tohu'di wiho'hayg, did you get the milk from the rattan vine?
Inxyon'xti nda' dande', I will go very quickly.

Inxyon'xti ku-ta', be coming back very quickly!
Inxyon'xti yanxku', give it to me very quickly!
Ktu' da'nde, that is a cat (in reply to a question).
5 Tcu'ñ$i da'nde, that is a dog (in a reply).
Anyato' a'nda da'nda xan, he will be a man [some of these days].
Anyato' ñ$a'nda da'nda xan, I shall be a man [some of these days].
Anyato' ñ$a'nda xan, I am a man.
Anyato' a'nda xan, he is a man.
10 E'ti$e' on kuyú'x-ni, he does not think that it is so.
li` ike' on kayñ'x-ni, do you not think that it is so?
Eti$e' on ñ$y i'x-ni, I do not think that it is so.
Anse' on kuyú'xtuni, they do not think that it is so.
Nyi'ku hi ni' (female speaking), I must give it to you.
15 Nyi'ku hi na' (male sp.), I must give it to you.
Nyi'ku dande', I will give it to you.
Da' hi na' (male sp.), he must go.
Ida' hi na' (male sp.), you must go.
Nda' hi na' (male sp.), I must go: said if I do not wish to go, but
being urged so long that I am led to say it.
20 Nitiki' de'di, he went to him quietly, stealthily, unawares, etc.
Nitiki' ide'di, did you go to him stealthily, etc.?
Nitï'k nde'di, I went to him stealthily, etc.
Niti'k ñ$a'de, we went to him stealthily, etc.
Ide të'-xti ko dëd-ki', well, you go [as long as you are so persistent]!
25 E$ë' xyi din' ida' hi ko, well, why don't you go [said after you have
been speaking so long about going] ?
E$e' xyi din' ya'xaha' hi ko, well, why don't you sit down [you have
been talking about it so long without doing it]?
Elie' xyi din' i'xaha' hi ko, ditto.
E$e' xyi din' i'sinhin' hi ko, well, why don't you stand up [as you
have been talking so long about doing it] ?
Eke' xyi din ini' hi ko, well, why don't you walk [as you have been
talking so long about doing it] ?
30 Elie' xyi din' ikida' hi ko, well, why don't you start home [as you
have been talking so long about starting] ?
Elie' xyi din' e'tiliayon' hi ko, well, why don't you do so [as you have
been talking so long about it] ?
Else' xyi din' ion' hi ko, well, why don't you make it [as you have been
talking so long about it]?
Doses-SWANTON] THE BILOXI AND OFO LANGUAGES 161
-Ayin'xtu i'kada' hi ko, you go home yourselves [instead of telling us
to go]!
Ayindi' kida' hi ko, you go home yourself [instead of telling me to
go]!
Ayindi' iku' hi ko, you be coming back yourself [instead of telling
him]!
Ayin'xtu i'kahi' hi ko, you be coming back yourselves [instead of
telling them]!
5 Ayin'xtu i'kinhin' hi ko, you be coming home yourselves!
Ayin'xtu i'kinxtu' hi k9, you bring it home yourselves!
Ayin'xtu i'kutu' hi ko, you give it yourselves!
Ayin'xtu yada' hi ko, you go yourselves!
Ayindi' ida' hi ko, you go yourself!
10 Ayindi' ini' hi ko, you walk yourself! or, why don't you walk?
Ayin'xtu i'nitu' hi ko, you walk yourselves! or, why don't you all
walk?
Ita'antu' hi ko, why don't you all sit down?
Yak1de' të'xti ko kïdë'd-ki, well, you go home [as you have been so
anxious] 1
Isinhin' të'xti ko, ain't-ki, well, you stand [as you are so persistent]!
15 Ini' të'xti ko, ni't-ki, well, you walk [as you are so persistent]!
Ayon' të'xti ko, on't-ki, well, you make it [as you are so persistent]!
Yaki' të'xti ko, l 't-ki, well, you carry it on your back [as you are so
persistent]!
Yatoho' të'xti ko, tohö't-ki, well, you lie down [as you are so per-
sistent]!
Itanhin' të'xti ko, tanhin't-ki, well, you run [as you are so persistent]!
20 Aya'de të'xti ko yada' hi ko, you (pl.) have been so anxious to go,
now go!
Ika'de të'xti ko, i'kada' hi ko, you (pl.) have been so anxious to go
home, now go home!
Xaxa'tu të'xti ko, i'xaxatu' hi ko, you (pl.) have been so anxious to
stand, now stand!
Ë'tikayon'tu të'xti ko, ë'tikayon'tu hi ko, you (pl.) have been so
anxious to do so, now do sol
Aye'tike nan'x kantca', you were doing so and they saw you as you
sat (said in telling what has been reported).
25 Ata'mïni ne' han'tca ha'nün, he must be working (assigned as the prob-
able cause of his delay in returning).
Ha'uti hantca' yeke' na, he must be sick (assigned as the probable
cause of his delay in coming).
162 BUREAU OF AMERICAN ETHNOLOGY [mu.. 47
Ha'uti ha"tca' ha'nû", I wonder if he is sick [that he does not come

sooner]!
Ka'waxg yañki"'tcp5, he says something and laughs about me.
Kawa'x iñlig' ñl1i"'tcpg, I say something and laugh at him.
Ka'waxkiy& ayi"'tcpg (perhaps intended for ka'wak iyg ayi"'tcp6),
you said something and laughed at him.
5 Ka'waxkiye yañki"'tcpg, [you] said something and laughed at me.
N$aka'naki ñlcande' xadi' nixki' ñkaka'naki ñ$a'nde ha"tca
dande', because I have been getting out, I am going to stay out
(i. e., it will not hurt me to do so).
Nde' ha"tca' dande', 1 was going over to A and then to B, but I have
not yet started.
Akütxyi' no"' ha"tca' dande', I was going to write a letter before
doing something else (understood), but so far I have done neither.
N$i'yao" ha"tca' dande', I was going to sing before [doing something
else] but so far I have done neither.
10 Ya'o"-a'nde-ha"'tca-ta', you keep on singing [as you are so fond of it]!
Ata'mïni-a'nde-ha"'tca-ta', you keep on working [as you are so fond
of it]!
De'-ha'nde-ha"'tca-ta', well, go there and stay there [said when you
have been talking so long about going that I am tired of hear-
ing it]!
Da'-o"-ha"'tca-ta', well, keep on going!
Towe'di yate' yuka' xo, in that case, Frenchmen will be all about.
15 Towe'di yate' yuke' na (male sp.), Frenchmen are all about.
A"ya' tohi' yate' yuke' na, negroes are all about.
Yate' nyuke' na, we are everywhere.
Ku'ti ma'fikde yate' a'nde na', God is everywhere.
Yate' -k ande'ni, he is nowhere.
20 Yate' -k yute'ni, they are nowhere.
Kode' ha" du'xtu, they got together and ate.
Yako'de ha" idu'xtu, you (pl.) got together and ate
Nl,5ako'de ha" ndu'xtu, we got together and ate.
Ï'ta ni' iki'yühi', he wants you to die.
25 Û'ñkta ni' yaxkiyü'xtu, they want me to die.
Ta ni' kiyü'xtu, they wish him to die.
Tea ni' kiyü'xtu, they wish them to die.
Itca ni' ikiyü'xtu, they wish you (pl.) to die.
Ûñktca ni' ya'xkiyü'xtu,, they wish us to die.
30 Da ni' kiyü'xtu, they wished him to go [but he did not].
DORSE -SWANTON] TICE BILOXI AND OFO LANGUAGES 163
A'da ni' kiyü'xtu, they wished them to go.
Da ni' kiyü'hi, he wished him to go.
De' na'ûñkihi', I wish that he could go [but he can not].
De' nâ'wiyaki'hi, do you wish that he could go?
5 De' nâ'wikihi', he (A) wishes that he (B) could go.
De' nit'wilixtu', they wish that he could go.
De' nâ'wiyakixtu', do you (pl.) wish that he could go?
De' na'ûñkixtu', we wish that he could go.
Te'ya hi' kiyü'hi, he (A) thought that he (B) ought to kill it, or him (C).
10 Ya'on ni' kiyü'hi, he wanted him to sing [but he did not sing].
Da hi' kiyü'xtu, they thought that he ought to go.
Neheyan"xkï'di nan'we de'di, though almost sure not to reach there,
he goes (makes the trial in spite of almost certain failure).
E'yan xkï'di na'itñkwe ûnni'x ne'di, I am going (walking) though I
have but a slight chance of reaching there again.
E'yan yaki'di na'wiyë ini'x ine'di, you are going (walking) though you
have but the barest chance of reaching there again.
15 Tanë'ks ade' ñkin'sp6 te'wiñkë ñka'nde, I am trying to learn how to
speak the Biloxi language well.
Tanë'ks' ade' ñkin'spë na'n.ñkwe' ñka'nde, I am trying to speak the
Biloxi language well, though I can hardly hope to succeed.
Ti' on Owe' ha'nde, he is trying to make a house.
Ti' iyon' te'wëye ya'nde, are you trying to make a house?
Ti' ñkon' 4e'wiñkë ñka'nde, I am trying to make a house.
20 Ti' on tewë' yukë'di, they are trying to make a house.
TeyW wiyü'hi, he thought that he had killed it or him (B), but he had
not.
Dedi' wiyü'hi, he thought that he (B) had gone, but he bad not.
Onni' wiyü'hi, he thought that he (B) had made it, but he had not.
Dedi' ûñkihi', I thought that he had gone, but he had not.
25 Dedi' iyübi', you thought that he had gone, but he had not.
Ndedi' yanxki'hi, he thought that I had gone, but I had not.
Ndedi' yanxkihi', did you think that I had gone?
De on' axki'hi ñka'nde ko, I thought all along that he had gone, but
he had not.
I'de on iñki'hi ñka'nde ko, I was thinking all along that you had gone,
but you have not.
30 In'xkan na', let it (the standing ob.) alone!
In'xkanda', let him (who is going about, ande) alone!
In'xk nañki', let him (the sitting one) alone!
164 BUREAU OF AMERICAN ETHNOLOGY [sou. 47
I°'xk mañki', let him (the reclining one) alone!

In'xk amaki', let them (the standing ones) alone!
In'xk tan' hamaki', let them (the sitting ones) alone!
In'xk tci' hamaki', let them (the reclining ones) alone!
5 Yañldn'x ñkanda', let me be (if I am moving, ñkande).
Yañkin'x fin' nañki', let me (if sitting) alone!
Yañkin'x fin' mañki', let me (if reclining) alone!
Yañkin'x ñkamaki', let us (if standing) alone!
Yañkin'x tan' ñkamaki', let us (if sitting) alone!
10 Yañkin'x tci' hamaki', let us (if reclining) alone!
rta pa'wehi yon'ni, he conjured a deer to another person.
Ylnlsa' pa'wehi yon'ni, he conjured a buffalo to another person
Ako'hi knne'ni, he did or does not stand in the yard.
Ako'hi flnne'ni, I did not stand in the yard.
15 Ako'hi hie' na (male sp.), beware lest you stand in the yard!
Ka'wa ksixtu' xexo', they are very foolish or crazy (male sp.).
Ade' ixyon'ni xyö, he talks very rapidly.
Aya'de a'yixyon'ni xy6, you talk very rapidly.
Nka'de ñkixyon'ni xyë, I talk very rapidly.
20 Ade' i'xyontu' xyë, they talk very rapidly.
Ni' ixyon'ni xyö, he walks very rapidly.
Ata'mini ixyon'ni xyë, he works very rapidly.
Kseya na', do not break it!
Ayindi'ta na', it is yours.
25 Nkindi'ñkta na', it is mine.
Indi'ta na', it is his or hers.
1n'xtuta'tu na', it is theirs.
Ayin'xtu i'tatu na', it is yours (pl.).
Nkin'xtu ñki'tatu na', it is ours.
30 Ndao'k ñku' dande', I will be coming this way, in this direction.
Nki'ndi-xya' nda' dande', I am going alone.
Nkintxa' nda' dande', ditto.
Tehaye aka', tcidike hiyonnik ika, suppose that you kill him (A), I
wonder what he (B) would do to you?
Wite'di ko xohi' a'kan, tci'dik6 ñl ande' kika', suppose it should rain
to -morrow, I wonder what I would do!
35 Êliike'tu a'ka', tcl'dikA yuke'di kika', suppose they (A) should do so, I
wonder what they (B) would dol
t1:ike' a'nt kike', let him stay just so, it makes no difference.
nosexr-ewerTox] THE BILOXI AND OFO LANGUAGES 165
E ite' aya'nt kite', you stay just so, it makes no difference.
Mite' yute' kite', let them stay just so, it makes no difference.
Intütcon' ng on'ni di', he made it (standing ob. ?) resemble eyes.
In-deha'-të, let them alone!
5 In-daha' ha" to -te', let them alone and be coming back! (Contracts to:
In'-daha'_x'
Wak teye' xa, he has killed cattle (beeves).
Wak teye' akita', he follows killing cattle [as an occupation].
De' kü'kiyo'hanni, she did not wish [for] him to go.
De' kuya'kiyo'hanni, you did not wish [for] him to go.
10 De' xkiyo'hanni, I did not wish [for] him to go.
De' kükiyo'hantuni', they did not wish [for] him to go.
Ide' ko'hanni, she did not wish [for] you to go.
Nde' ko'hanni (contracts to kox-ni I), she did not wish [for] me to go.
Nde' yan'xkiyo'hanni, she did not wish [for] me to go.
15 Ide' i'ñkiyo'hanni, I do not wish [for] you to go.
Xkida'd ünne'di xye'ni etite'x {Vane', I was about to start home, but I
am still standing here.
Nda'd ünne'di xye'ni, I was about to go, but
Xtu' to ünne'di xye'ni Mite' ünne' ha" xtu'di, I was getting ready to
be coming back, but
De' tü ne'di xye'ni küde'ni ha'nde, he was about to go, but he has not
yet gone.
20 Ko xklde'di, I start off home without waiting to be driven off, insulted,
etc. (Said when aware of the danger, etc.)
Ko ya'kïde'di, you started off home before he got after you, or before
he got ready to accompany you.
Ko tu'di, he became tired of waiting there, so he started home or
back hither.
Ko yaku'di, you became tired of waiting (or, apprehended insult, etc.),
and so started back hither.
Ko xtu'di, I became tired of waiting (or, thought I might be insulted,
attacked, etc.), and so started back hither.
25 Ndükütce' han ko xtu'di, I got dull and so I started back hither with-
out waiting any longer for [a person or act].
Adüktce'hiyetu', you (pl.) make too much noise.
Adüktce'yëtu, they make so much noise.
Adüktce'hañltg'tuni', we do not make too much noise.
Ka'düktce'yeni', he did not make too much noise.
166 BUREAU OF AMERICAN ETHNOLOGY [sum.. 47
K{idutan'-k de'di, he hied or set the dog on him (B), and then he (B)
went.
I'kûdutan'-k de'di, you set the dog on him, and then he went.
ß'ñkfdutan'-k de'di, I set the dog on him, and then he went.
Tca'kan ne' kuon'ni ko, where he stood before he started back hither.
5 Tca'k Qnne' xku'ni ko, where I stood before I started back hither.
Tca'k a'xaxa mañk-on'ni ko kiya' he'yan a'de, they went again to the
place where they had been standing [previously].
Tca'k a'xaxa ha'maki ka'hu-on'ni ko kiya' he'yan kiya' ka'de, they go
back to the same place where they were standing before they
came hither.
Yatannaxti xku'di, I went thither and hurried back (I was coming
back hither in great haste).
Yatan'axti ya'ku, were you coming back hither in great haste?
10 Donx-pi'-ni (donhi, pi, ni), he did or does not see it well.
Ka'wa-kan donxpl'ni, he does not see anything well.
I'donxpi'ni, you do not see well.
Ka'wa-kan ndonxpi'ni, I do not see anything well.
Ka'wa-kan donxpi'tuni', they do not see anything well.
15 Yandonxpitu'ni, they do not look at me well (sic).
Yandon'xtupï'tuni', archaic for yandonxpitu'ni.
Tcidike' yanxan' ñlriyaon'ni, sometimes I sing.
Tcidike' yanxan' ñkata'mini, sometimes I work.
Tcidike' yanxan' kata'mini, sometimes he does not work.
20 Kata'mini hande' xa, he never works.
Nka'nahin'-yan yañka'dflkfltcflpan', my hair is matted.
Ama'kfldo'tci a'dflkfltcflpan', mud fell on him and stuck to him.
Waxi'-kan ato'hi a'tantan'ye de' a'dflkfltcflpan', he put beads very thickly
on moccasins, thus covering them.
Waxi'-kan ato'hi a'tantan'haflI de' ñkadfl'kfltcflpan', I put beads very
thickly on moccasins, thus covering them.
25 Ani'-yan o' dWx-towë na'ñki, the water is (lit., sits) full of fish.
Ti'-yan anya' dë'x-towë ne', the house is (lit., stands) full of people.
Nihon' ani' de'x-towë ne', the cup is (lit., stands) full of water.
Nihon' -kan ani' to'wëyë, he filled the cup with water.
Nihon' -kan ani' to'waye, did you fill the cup with water?
30 Nihon' -kan ani' to'waftkë, I filled the cup with water.
Nihon' -kan ndu'si han ntcude' tca'hañkg, I took the cup, poured out
[the water, thus] emptying it.
Toxp? a'sflne'ye yanxan', where is that fried fox liver?
Toxpi' a'uwe' yanxan', where is that stewed fox liver?
Toxpi' axi'hiyg yanxan', where is that boiled fox liver?
Toxpi' a'yukflni' yanxan', where is that roasted fox liver?
Añksi'-yan atca', his arrows gave out.
5 Añksi'-yan i'yatca', have your arrows given out? Did your arrows
give out?
Añksi'-yan ya'ñliatea' my arrows gave (or, have given) out.
Axësa'x ya'ñliatca' na'nteke, my money has nearly given out.
Ûñktanhin' ya'ñliatea'xti ñkin'hin, I ran till I nearly gave out (sic).
Ni'xta tca' na'nteke, his breath has nearly gone.
10 Únni'xta ya'ñkatca na'nteke, my breath has nearly gone.
Tú ma'ñlli, here it lies.
Tú ne' na, here it stands.
Tú na'ñki, here it sits.
Tú a'xaxa, here they stand.
15 Te'ë tan' hama'fiki, here are they sitting.
BILOXI-ENGLISH DICTIONARY
NoTE.-The Biloxi -English section is arranged under stems, or under the simplest
element in the material at our disposal that can be distinguished. In the English -
Biloxi part reference is made not to the equivalent of the English word, but to
the stem or stems in the Biloxi -English section under which the equivalent
may be found. The order preserved is the usual English alphabetical order,
except that c (=English sh), j (the sonant of English sh), tc (English ch or tch),
and dj (the sonant of the preceding) are placed after s, all being connected with
the sibilant group, and x and x after k, to which they are related. Nasalized vowels
are placed alter the simple vocalic forms, but sounds distinguished by diacritical
marks are not classed by themselves. This would have been done in an absolutely
scientific arrangement, but it is believed that convenience of reference is of more
importance. In carding verbs Dorsey places the form for the third person sin-
gular first, since it is identical with the infinitive, and after it the forms for the
second and first persons successively, and sometimes the plural forms in the same
order without giving separate translations for any but the first.
The letters Bj. in parentheses after a word or expression mean that Betsey
Joe, Dorsey's best informant and a woman 74 years old at the time of his visit, is
authority for it; (M.) refers to Maria, Betsey Joe's daughter, and (Bk.) to Bank-
ston (or, as the writer was given it, Banks) Johnson, Maria's husband, whose father
was a Biloxi but his mother an Alibamu. The few examples that come through
Doctor Gatschet-most of his material having been superseded by that of Dorsey-
are indicated by a following (G.). Of the other abbreviations, cv. signifies curvi-
linear, st. sitting, std. standing, sp. speaking; see also the Introduction.
a-, a prefix denoting habitual action; as, well.-adgsan'yg, heating it (28: 208).
duse', to bite, as a dog does; a'duse, to ti3iktca'k atuti', my hand is (was) burnt
be in the habit of biting. pxuye'di, to (p.149: 20). da'xúni'ystu, they burnt
gore, etc.; a'pxuye'di, to be in the habit her (26: 71, 81). adeyE, to make a fire
of goring (see pxu). psttl'ki (?), to blaze, to kindle a fire (ade'hays, ade'-
sew; a'patti'ki, to be accustomed to htlñkg,ade'hayëtu',ade'h1ltu').-kade =
sewing. naxtë', to kick; a'naxts, to be ysni', not to make it blaze. kade'htlñ-
in the habit of kicking. ksni', I did not make it blaze (pl., kade'-
a-, on.-xshe, to sit; a'xshe, to sit on it. ystuni', kade'haystuni(, kadd htl ñkstu-
ainhin, to stand; a'sinhin, to stand on ni'). kade'haysni' dande', you will not
it. ada.'gonnti, to glue on, as arrow - make it blaze.-kàds'ni, or kadëni', not
feathers. a'tanhin (from tan), to run to burn or blaze. cyan' kads'ni ma'ñki,
on it. atoho' (from Oho), to recline on. the wood does not burn as it lies; the
a+ I a+ I, caw of the crow (14: 271). wood is not burning. ayan'yan kadë'ni
ade', ad6', to blaze or burn, a blaze (see xa ma'ñl4if is not the wood yet burning?
yeti, uxtë', wt)dé).-aye/ ads' wo (m. ka&ni' xa, it burns no longer. ka'dani-
sp.), or aye/ ads' (w. sp.), does the wood xti', it does not burn at all. tc'tdiks'
burn? cyan' ads' ma'ñki, the wood lies ka'dani', why does it not burn?-
(i. e., is) burning. anhan', ads', yes, it adatctka', to be scorched or burnt (ayi'-
burns. stdxkikë' acre, it burns never- datctka, ya'ñkadatctka). Tcs'tkana' ason-
theless (or at any rate). kildoxtci'kiks' ti' wa'nihiya' hin adatctka', Ina' Eg ukoly-
ads', though it is wet"it burns. ayan' ni, the Rabbit's hair between the shoul-
uxwi' ads' pixti', dry wood burns very ders was scorched by the sun (3: 23).-
11n this Dictionary the figures in heavy -faced type refer to the number of the myth, or, when preceded
by "p.," to the page containing the phrase cited; the following number in each case is that of the line
of the myth or the line of the page containing the phrase referred to.
169
170 BUREAU OF AME RICAN ETHNOLOGY [atLL.47
aga'tctkayr', to scorch any object (ada'- formerly common among the Biloxi
tctkahayë', ada'tctkahúnW).-ataxni', men and boys.
ataxni', atagni, to be burnt (ayi'taxni, ahi', ahe', ahg', he (20: 26), skin, nails
ydfikataxní).-a'taxnixti', to be burnt (of hands and toes), horn, hoofs, scales of
severely (ayi'taxnixti, ya'ñkata'xnixti') fish, bark of trees (cf. hin).---isi' ahi', the
(3: 25). nyi'ñkado'di de' a'taxnixti', now toe nails. teak ahi', the finger nails. si
is my grandchild burnt severely (3: dhiyan, hoofs. o ahi', fish scales. ayan'
26).-kiha'taxni, to be burnt for another, ahi', bark of trees. anta ahonni, crook -
as hie house, etc. (i'kihdtaxni', yan'xki- necked squash ("pumpkin with rind
ha'taxni'; kihdtaxnitu', i'kihdtaxnitu', bent" ?). (Also 26: 28, 56, 84, 85, 86;
yan'xkihdtaxnitu'). ayi'ti i'kihataxni', 27: 4, 9, 13, 16, 27; 31: 16, 25).
your house was burnt. nktitu' yan'x- ahi', empty (28:147,149,150).-ahiyè', to
kiha'taxnitu', our houses were burntl empty, "to cause to be empty." pahin'
nkti'yan nkon'ni pixti' xye'ni yan'xkiha'- ahiye, he empties a sack. pahin' a'hi-
taxni', I made a very good house for my- haya, you empty a sack. pahin'
self, but it was burnt (5: 6). ati' kiha'- Vile 4', I empty a sack.
taxni', his house was burnt. (Also 20: ahia'yehi', a yard (measure).-ahin'yehi'
47; 28: 82, 83, 167.) sonsa', one yard. akin'yehi' nonpd, two
adi, father (see atcki).-adiyan', a father, yards. doxpè< hinyehi, a yard of cloth.
his or her father (ayddiyan, nkddiyan). aho', ahu', haho' (21: 40), a bone (28:
axtu, their father (31: 11, 32). füjax- 78).-pa and kipilde, a suture, sutures,
tu', our father (31: 26). nkddiyan e "head bone joints." aho' kghudi', a bone
ande', or nkddiyan e mall4', I have a necklace. ptedn ahudi' tpan'hin, "the
father. aya'diyan e ande', or aya'diyan e soft bone of the nose", the septum of the
mafee, you have a father. ddiyan e nose. sponi' ahudi', the ankle bones.
ande' or a'diyan e magi', he or she aho'ye, a debt.-aho'ye kdë'xyi tea'yg,
hasafather. (Also 26: 65; 31: 2, 6, 32, he "marks out " or cancels a debt (aho'ye
33.)-ta'ta, masculine vocative for father kdë'xyi tea'hayg, aho'ye kdë'xyi tea'-
and father's real or potential elder húñkg).-aho'yeyë, to ask him for what
brother.-aduwo', his "elder father," he owes, to dun a debtor (aho'yehaye,
his or her father's elder brother (real or aho'yehúñW). aho'yehine, I owe you.
potential) (yaduwo', nkaduwo'). aho'yehiye, he owes you. andyeyañkë',
adi, to climb, climbing.-fika'di, I climb he owes me.-i'kiyaho'ye, to owe a debt
(28: 97, 105, 113, 117, 119, 130).-adi'x, to another (ydkiyaho'ye, dxkiyaho'ye).
climbing (28: 119,130). adi',heclimbed, i'kiyandye dnde, he still owes him.
climbing (26: 42; 28: 46). ad'x, he ydkiyaho'ye aydnde, you still owe him.
climbed (17: 4). a'xkiyaho'ye na'nde, I still owe him.
&di, to gore or hook (of a cow).-yaks' iñki.'yandye nka'nde, I still owe you.
d'di, the cow gored or hooked him; yañki'yaho'ye aydnde, you still owe me.
waka' yid'di, the cow gored or hooked a'ka, a'kayai, the youngest one ( 28: 71).-
you; waka' yañkd'di, the cow gored me tandd a'kayan, her youngest brother.
(p. 146: 33-36). wake iyid' na, beware akaa, suppose (28: 237).
lest the cow gore you (p. 146: 36). akantci', to lick (aya'kantci', nka'kan-
a'duwa'xka, to swallow.-c'duwa'xka, tei': dkantctu', aya'kantctu', nka'kantc-
she swallows it whole (28: 158). ñka'- tu')._a'kanteki'kë, to lick off. ayu'-
duwa'xka, let me swallow them whole yan nka'kanteki.'4 nkdnde xa na', I am
(28: 157). used to licking the dew off of vegetation
a'deihi.-dd¢ixstanhan' (=dehi+-atan (1: 7). (Also 6: 17, 28: 42.)
han), the style of wearing the hair for- ak6', to use a knife (i. e., to cut with it)
merly the rule among the Biloxi girls (dyakë, nkaki").
and women. a'd¢ixtcitu' (=a'dihi a'kida.-dkidadi', to count (aydkidadi',
+toil tu), the style of wearing the hair nka'kidadi; pl. a'kidatu', aydkidatu',
DORSET-SWINTON] THE BILOXI AND OF0 LANGUAGES 171
nka'kidatu'). a'kidadinî' ndúñkilii', I nicla canadenata. Bk. gave this as
wishthat he had notcounted(p. 144: 19). a'kïkitne' kotka'.
akida, across (cf. kit'lsta').ayan' akëda'- akYta', to attend to it (9: 15; 12: 3).-
mañkon', or ayan' ak,da'mañkon'ni, to akitatu', they follow it (12: 6). aya'-
make a cross stick (for suspending ket- tamini pa aya'k'tta' dande, you will at-
tle) (ayas' a1c da'mañk ayon'ni, (van' tend to work only (p. 148: 1). ñka'-
akëda'mañk nkon'ni). ayan' akëda'mañ- tamini' pa ñka'klta' dande, I will at-
kon' son'honni' atca'ke, he makes a tend to work alone(p. 148: 2) .a'kldtsi',
cross stick on which to hang a kettle.) to help him (man's word) (aya'kldïsi',
(ayas' akëda'mañkon'son'honni' yatca'ke, nka'kïdisi').-akl'tsi, to help him
ayas' akida'mañkon' sow/to/knit ñka- (woman's word), akïtai', used in 1: 1
tcake'tu). ayas akïda'mañki in'pi, he (aya'kïtsi', nka'kïtsi'; akïtstu', aya'klts-
put the stick across. ayan akTda'mañki tu', nka'kltstu'). nyakl'tsi, I help you.
ayin'pi, you put the stick across. ayas ya'ñkakltsi', you (thou) helped me.
akïda'mañki nkin'pi, I put the stick Men can say to women, yañka'kitsidgha',
across.-a'klduxti:', to cross, as a stream help us; but they can not use any
(ya'klduxt', nka'kïduxtë'). ayixyan' other part of this verb. akl'tsidaha',
a'kïdwrW, to cross a bayou; he has he helped them. aya'kitsi'daha', you
crossed the bayou. ayixyan' a'kta nde helped them. nka'k'ltsi'daha', I helped
nka'kiduxt/, I went straight across the them. ewande ya'ñkakltsi'daha', he
bayou. an'xu a'klduxt /, (lying) across helped us. ayindi' ya'ñlrakltsi'daha',
a stone. you (sing.) helped us. ayinxtu' ya'ñ-
akidi', akidi (14: 27), insects.-pt¿ato kakïtetu'dàha', you (pl.) helped us.-
akidi', "the cotton insect": a caterpil- a/tad , help him! (said by a man to
lar. aki'di xapka' (=xyapka), "flat a man). The only other parts of this
bug": a bedbug. akidi' si'psiwe'di, verb in use are: yañka'kltsta', help
so called from the noise it makes (thou) me! (said by a man to a man).
when caught: "Sp! apt "-the "Bessie - yañka'kitsta'daha', help (thou) us! (said
bug" of Louisiana, a small black bug by men to a man).
which is found in decayed logs.aki- akititu', to shut.--yihi' a'kititu'ye, shut
di' tan'inhin' tonxka', "broken backed your mouth ! bring your lips together!
insect": the buffalo -bug or doodle- (p.138: 23). ihia'kititu'y f, tell him to
bug, a small whitish insect about shut his mouth (p. 138:24). tcldlkë yihi'
2 inches long, with "nippers" (an- ka'kititu'hayeni', why don't you shut
tennae?). It lives in sandy soil, and your mouth? (p. 138: 25).
when one stoops over its hole and akiya', last; the last one, next (9: 12, 13)
thrusts down a straw, the insect is said (cf. kiya). a1-iya' nda' dande', I will go
to grasp the straw, by which it is drawn het. akyhxti'yan, (the very) last.
to the surface. Found from Washing- alcodi', a gourd (cup).
ton, D. C., to Louisiana. akate.aksteke, to be stingy (aya'-
aki'duwaxi', to go to one side, aside kateke, ñka'ksteke; akste'ketu', aya'-
(aya'kTduwa'xi, nka'kíduwa'xi).aPe- ksteketu', nka'ksteketu'). anyato' yande
duwaxi' klda' onni', he went to one side akate'kena',that man isstingy(m. sp.).-
as he was returning thither (3: 21). kakateni', not to be stingy, to be gen-
akinï, a goose.-a'kïkiing topa' iñkta', I erous (kaya'ksteni', nka'keteni'; kakste-
have four geese (5: 7). oldeng xohi', tuni', kaya'ketetuni', nka'kstetuni').
the "ancient akini, " generic-a With the masculine oral periods: nkak-
goose. aki'ni xo'x saw, the white ete'ni na', I am not stingy. nkakste'tuni
goose (Bj., M.). Probably the snow - na', we are not stingy. hi y' ñ?cakstd
goose, white brent-goose, Texas goose ni'ki ni', I am not (stingy?): said by a
(Chen hyperboreus). ak'l'ni xo'x to- female (Bj., M.) (can this be equiva-
xka', the gray or common wild goose lent tonka'ksteni'l ).-kakste'nixti', to be
(Bj., M.). The Canada goose, or Ber- very generous (kaya'kstenixti', nka'-
83515°-Bull. 47-12----12
kstenixti ; kakate'nixti'tu, kaya'ksteni- akuwë'x, they took him home with

xti'tu, nka'kstenixti'tu). them (20: 7). akuuig'x, they took him
akatipi.- akedpta, look sharp! (27: 14). along (28: 136). ftka'kuwe, I thither
aku, ako, out, outside, in the yard (19:13; (p. 146: 20).
20: 18; 31: 35).-a'ko san'hinyan, out- aidixpë', six (et ohi).-dea'kïcxpë', six
side the yard. ako'hi, yard (28: 63, times.
84). a'kohiyan', in, the yard. a'kohi- axe?, his or her shoulder (ayaxi', nka'xë;
yan nkande, I am (still) in the yard. axltu', a'yaxlitu', nka'xëtu') (8:10; 21:
akua'yan, out of doors, in the open 33).-axe'ya, wings (k*d sk axe). axe'-
air. akua'yan Soho', to lie down in the yahin' or axä'hisi, wing feathers. axtt'-
open air. akuw', outside (18: 12 ; yltoraxahä'ydí (G. ), a feather headdress.
19: 20; 20: 14; 81: 1, 5, 9). akuwe'yë, axi', they swarmed on (31: 2, 6).
he turned them out (19: 21). a'kuwe'tu, boiling(28: 202).-axi'hiye, ºxihi'-
they come out (12: 6; 21: 5; 27: 6, 10, ye, he or she made it boil (28: 194, 232,
14). akuwe'di, he came out (21: 6). 235). toxpi' axi'hiye yanxa$V, where is
kiya'kuwetu', they came out again that boiled fox liver? (p. 187: 1).
(31: 32). kakuwetuni' dande', we will ariaa'hi (Bj., M.), axësahi' (Bk.),
not come out of the water (18: 16; p. axgaa'hi (30: 3), money.-axisa'x
152: 28). kiya'kuwëtuni' dande, if you aktltxyi', paper money, bank notes.
go into the water You will not come out wise x sae' or axsisahi' ;an, "white
again (p. 152: 29).-ako'hiye, (he) money," silver. axisa'x sidi', "yel-
cleaned away the hair (28: 208, 209) [?] low money," gold. axisa'x tcti, "red
akildi:, to look down on (see ktidani).- money," copper (=hamasg tcti,
aktcli', she peeped down into it "metal red").
(28: 127). akddi'tu, they peeped down asks", persimmon (23: 1, 3; also Gat-
into (28: 131). ani akúdi' inxkidon'hi, schet's notes).
donhi, " water looks down on and sees axoki', axó'k, axo'g, axokyaw (1: 9),
himself," an image or reflection in canes, the plant Arundinaria macro -
water. ape -ma of the southern United States,
akue', a hat. -daze teakedi', to hang up forming canebrakes ( see Muni) .-axó'k
a hat on a nail or post. akue dutca'ti, split cane. axó'k dutca'ti
duxpi' xëhe kas, pull off (your) hat Hatton nkon nkon nda'ak nkon, I make
(and) hang it up (w. sp.). akue niki', baskets and mats out of split cane
he has no hat (see psde). akue (Bj., M.). axo'gduni' oraxdgkïduni',
ta'pka, "a flat hat'': a cap. akue young canes. axo'g duni' da de'di On'ti
n'ftkidfë i9tkta', hat this st. (or, hang- ya'ndi, the Bear went to gather young
ing up) ob. my, or, this is my hat. canes (2: 16). axo'g Muni' tc't'na
akue na'ñ,ijan kta', hat that st. (or, yi'ftki da', he gathered a very few
hanging up) ob. his, i. e., that is his young canes (2:17,18). axo'gonyatv, a
hat. akue iftkta'k na'ftki, hat my sits place where the canes (Arundinaria ma-
(hangs up), I have a hat. akue na'fgi crosperma) grow. axo'g mink onyan', a
ka'ta, whose hat (hanging up) is place where switches (of the Arundi-
that? akue Wnitan'xti, the hat is too naria macrosperma) grow (axoki+rti-
large for him (akue ikenita+xti, akue aka+?).
pa' íikinitalvxti) . akue ktyifth'xti, the amihiw.-tca'kamihini, the index or fore
hat is too small for him (akue finger.
i'kïyiñki'xti, (kue ya'ftklyiflkifxti.). a'nahin (anche'), the hair of the human
akue ta'pka, "flat hat," a cap.-akue, head; his or her hair (a'yinahin',
to put on a hat (ya'kue, n,ca'kue'). ditka'nahi+; cf. hin).-anaxtu', their
akue kua', put on your hat (m. or w. hair. ayinaxtu', your hair. uf(ka'-
sp.). a'ku on'ni, he put on his hat. naxtu', our hair. anahin asawxyë (m.
a'hue'ye, put on him (31: 25). sp.), hie or her hair is white. agi-
a'kuwe, along (10: 13, 30; 17: 2; 18: 14, nahin' sawaasansan', your hair is gray
19; 28: 27, 180, 237; p. 154: 29, 33).- (iron gray). fi a'nahi+sa"saaanaa",
DOaSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 173
my hair is gray. anahin' teitcutka', his juice. anipa', " bitter water," whisky.
hair stands on end, bristles up. anahin' anipa' ani'pahin', a whisky barrel.
dAktcudu', to take the scalp of a foe. whisky (24: 1). ani'pa tckuye,
ayan' nanhi', tree moss, " tree hair."- "sweet whisky," wine. anipa'xka,
' naxko', the hair on the sides of the "sour water," beer. ani'pahin', a bar-
human head. (Also 11: 2; 20: 14, 15, reL a'ni ani'pahi+, a water barrel.
26, 34; 28: 37, 75.) anipa' ani'pahin', a whisky barrel.
anaki', fruit, berries. -maxon'tkxo'hi ani'paha'dudi' (anipahin+-adudi), a bar-
a'naki, "ancient palmetto fruit:" a co- rel hoop. anipa'hionni' (anipa-Fl ini+
coanut; cocoanuts. Lane paond anaki', onni), "that from which one drinks
berries of the nightshade. a'nak ai'di, whisky," a tumbler. anisni' hudi', a
"yellow fruit," oranges. a'nak ei'di prickly ash tree. enni' (probably in-
eonaa', an orange. ana'xkukayi', the tended for ani', water?). iypni' usin'-
small cocklebur. ana'xkuka xohi', hinye, to plunge (hot iron) into water.
"the ancient cocklebur," the large Aneni'hoixyaiv (said to be derived from
cocklebur. ani snihi and ayixyan), "Cold Water
anan', winter (12: 5).-anankan' yihi', to Bayou," Spring Bayou, between Le-
be waiting for winter to come (anan- compteandCalcasieu, La. Ni' adhd'yan,
kan' ayihi', anankan' nkihi'). "Strong Water," the former name for
ane (31: 3), anedi' (31: 1, 3), a louse, Alexandria, Rapides Parish, La.; it is
lice (31: 3). now called Tanyan. Ni'sni xon' yix-
ani', ni (28: 14), water.-ani' ko alaltti', yaw, Cold Water Creek, Rapides Par-
how deep is the water? ani' kauhedi, iah, La. Nïsixyaw (ani+sidi-j-ayixyan);
to blow or spurt water from the mouth. "Fellow Water Bayou," Bayou Bceuf,
ani' ksuhë'ye, probably a synonym., ani' near Lecompte, Rapidee Parish, La.
tata'xëdi', the gentle patter of rain (see (Also 9: 11, 13, 14, 16; 10: 5, 30, 32,
waxe). ani' hini', to drink water. a'ni 33; 15: 3; 1& 4, 7, 8, 12, 13, 15, 18;
ani'pahin', a water barrel. ani' kanhi', 19: 11; 26: 14. )
to dip a vessel into water. ani' xwi'tka, a'nix, to play.-a'nïxa' nïxye, he plays
the water is muddy (Bk.). ani' knedi', at intervals as he goes along (21: 5,
in the water. ani' i'kin fe', do you want 12). anixya', ball play (29:1). ñkintd'
water? ani' tin'xkidonhi', "water nixyi', I play with him (29: 19). 'lyiwd'
looks - down - on sees - himself," an nixyi', she plays with you (29: 20, 21).
image or reflection in the water. ani' ani'ati, anisti' (21: 25; 28: 208), anï'etl
kuwe, to "go into the water," i. e., to (26: 27), sure enough.-ani'sti kika'
sink. ant' nkuwe, I sank in the water. seems to mean "it is uncertain" in the
a'ni kyä'hon, a well (1: 8). ani' kyä following: teye hëtu'-anifeii kika'-
onni', "water made by digging," a well. nkye'honni na', they say that he killed
ani' kytí o"ui'k nka'këtu', let us dig a him-it is uncertain (?)--I do not
well (1: 4) . ani' et on'ni kedi' xyo know it.
(the Rabbit told him that) he must dig antatcko', crosswise.-antatcko'ye, to
the well (alone) (1: 6). ani'nepi'hi, or place crosswise (instead of erect)
ani' nepi'hi, "water which has a good (antatcko'haye, antatcko'hañ ').
odor," eau de cologne. ani' nitanyarV,
"large, water," the ocean. ani' pu- a'oa, exact meaninguncertain; with a'nde
pu'xi, foam. ani' xoxoni', a wave, it is said to mean, a long time, as a'nde
waves (see xoxo, to swing). ani' xyuhi', don dé'han, when he had been gone a
a current. ani' xyu'hi kidu'nahi', "cur- long time (2: 18).
rent turns around," an eddy. ani' a'padgnaka', a butterfly.
mild', a spring. ani' taonni', an over- apadi.-apadiye, to pay him (apa'dhaye,
flow (cf. D., amnitan; Ç., nidan). a'ni apa'dhafútë'; apa'diyetu', apa'dhayëtu',
"water house," a cistern. ani'- apa'dheñ itu/. Futures: apa'diya' dan -
onni', "made of water," or "watery," de', apa'dhaya' dande, apa'dhafika'
174 BUREAU OF AMERICAN ETHNOLOGY WILL. 47
dande'). antaaka' a'padi'9tgyë na', I pay each one containing three round seeds.
you for the baskets. a'padiyáñtka', pay a'stepa'x kotka', strawberries.
me!-apiidi'yë, to repay him. kiya' asoati', his or her shoulder blades
aptidi'ye, to repay one for a debt or an (aye sonti', nkasonti') .-asonti' wa'ni-
injury (apadi'hayë, aptid4ifike'). pxi'- hiya', between the shoulders. Tcls'tka-
han apfdi'ye, he deceived him and na' asonti' wa'nihiya' hin' adatctka', ina'
(thus) repaid him (for the injury). ë'tuZo1Vni, the Rabbit'shairbetween the
ipxi'han apúdi'haye, you deceived him shoulders was scorched by the heat of
and (thus) repaid him (for the injury). the Sun (3: 23).
ünpxi'han apitdúiftke', I deceived him astoto'nitka', a greenish lizard (cf.
and (thus) repaid him (for the in- asdo'ddftka'). - astoto'nixka' akidi'-
jury) (see ewandhedan onni under head- xaxahi', a black reptile, very rough
ing e).-vka'padi'ni, not to pay him; (xaxahi), resembling the aetoto'nixka',
he has not paid him (kapa'dhayëni', but not so long.
kapa'dhaf ni'). ka'padi'tuni'xya, they ate, he asked (28: 244).-a'tc1, she asked
have not yet paid him. tcidi'kakan him (26: 78) .
ka'padiha'yëni', why have you not atc, to send for something.-atctu, they
paid him? tcidi'kakan' ka'padiya'9t- sent him for something (18: 7; p.
? ni, why have you not paid me? 152: 21). atcik, he sent (p. 152: 23,
apa'ya, pepper. 24, 25, 26). a'tcik de, he sent him for it
a'pede'he,awrist guard (cf. pi'dek11pi'). (p. 152: 20). a'tctuk de, they sent him
apëni', apë'ni, to go around an object for it (p. 162: 24).
(aya'pëni, nka'pëni').-apë'ni, went atew, a pimple, pimples.
around it (7: 9) . fi a'peni, I can go &'tcë, to poke. -pe'ti d'tcë, to poke at a fire
around it (28: 91). du/8i a'piin* ha'nde, with a poker (pe'ti iyd'tce, pe'ti nkd'tci;
he hugged it, him, or her (p. 150: 5). pe'ti dtctu', pe'ti iydtetu', pe'ti nkdtctu') .
idu'si aya'pinii aya'nde, did you hug pe'ti ho'tcë, a poker.
it, him, or her? (p. 150: 6). ndu'si atci', oh, no! (1: 18).
ea'ptinti fea'nde, I hugged it, him, atcïtci+, oh! ouch! mast. intj. of pain
or her (p. 150: 7). a'pinonni', a (Ç., itcitei+). - ateitci,+, kdnkiln',
collar. ya'ftkata'xnixte, ouch! grandmother,
ape'nyikyahayi, ape'niska'hayi, gold- I am burnt very severely (3: 24).
finch.-ape'nyikya'hayina'(31:1), ape'- a'tcka, atcka'yan, close by, near. -a'
nixka'hayina (31: 1, 36, 40), Ancient of very close (i. e., touching it).
Goldfinches. anxua'tekaxti,bythestone. atcka'haiïke,
apetka', a house fly.-apetka' tohi', or ateka'hifty?', I get near you. ewande'
"green fly." atcka'yattkë', he gets near me. ayindi'
apta'.-ackidon, apxa'di, to put a stand- atcka'yaftke', you get near me. atcka-
ing object in the belt. hinyëdgha', I get near to you (pl. ).
Aplusa, Opelousas.-Aplusa' tanyan' an= ateka'yan, near the stone.
the town of Opelousas, La. ati' a'tckayan' or ti' a'tckayaW, near
a'püdütka', industrious (14: 6). the house. a'tckaye, he got near (8: 2).
apuska', a partridge (of Louisiana). (Also 11:5; 20: 10, 28; 22: 16; 23: 19;
asßhi, to leap.-asdhi, [she] leaped up 28: 33).-a'tckaxti'yd (atcka+xti+ye),
with arms above her head (28: 50). to cause it to be very near; hence, to
aad'hiyatl', pitch it on him! (female to approach very near (a'tckaxti'haye,
male) (28: 73). asd'hiyë, he pitched a'tekaxti'hfáikë). a'tekaxti'yë etuxa', he
it on (28: 77). approached very near (the Sun) they
asdo'dilfíka', a black cricket (see asto- say (3: 19).
to'nixka', wide, yo). a'tcki, atckiyan, his or her father's real
asi', a berry, berries.-a'stantka', may - or potential younger brother (ya'tcki-
haws, berries that resemble plums, and (yan), nka'tcki(yan); voc., atcki').
which grow on bushes (in central Lou- atcohi', the trout.
isiana). The berries are red and sour, Mean?, sieve (26: 78).
DORSEY-SWANTON] THE BILOXI AND OPO LANGUAGES 175
atcu', a'texu, dried or jerked meat used by the Biloxi to promote perspi-
(20: 18; 28: 46).-a'tc4 yukë'di, they ration.
were barbecuing (20: 12). ay.-ayi'ndi, ayindi', hayi'nd, ayi'nt,
atada', a stain or spot (of dirt). thou, you (sing.), thee.-Iñkaiyo'
atada'xayi', a grasshopper (Bk.). ayi'ndi i'ñkiya'hi"a'tsi, I sell meat to
atix. Ati'x tcldónna', the former name you. ayi'ndi ko' kuyawyanni', do you
of the town of Rapides, Rapides Parish, hate me? ayi'ndi ko' ya'xkltca'di ha'nún,
La., now called Rapidyan. perhaps you have forgotten me. ha-
atxe', atxg', ice, frozen.-ama' atxe', fro- yi'nd yanka'ne you found me. ayin't
zen ground. künyikte'ni dande', I will not hit you. -
ato' (Bj., M. ), ado' (Bk.), a potato, po- ayindhe', ayindhe, hayindhe, ayi'nt-
,
tatoes.-ato/ a'duk*xkly, to peel pota- hgdan, you too. ayi'ndhg e'dakon xti,
toes. ato' utcutu', they planted pota- you (too) do just as he did (or, does)
toes (1: 1). ato' miska', small potatoes (see edekonxti under on) . akütxyi' in-
(p. 149: 12, 13). ato' potcka', at du/8i ko' ayind/d' akütxyi' huyan'xl iya',
potcka', Irish potatoes (5: 3). ato' when you receive the letter, do you
watcku'ye, sweet potatoes. (in turn) send me one.-ayindi'ta,
atohi', beads, a bead necklace.atohi' ayi'ndita'ya", your own. toho'xk tc"-
anpni' (Bj., M.), something worn diki a'nde ko' a'yindi'ta, which is
around the neck. your horse?-ayinxtu', ayinxttitu', you
ato'wë (15: 2), atuwe (28: 5), (he or (pl.) (28: 234). ayiv'xtu ko' kuyan'-
she) lodged in it (i'yato'wë, nkato'wë). xtuni', do you (pl.) hate him?
a4oyg', maggots. ayinxtitu' yanna'xtëtu'daha', you (pl. )
atsi, to sell, to buy (ayatsi', nka'tsi).- kicked us.ayin'xtuhe', or ayin'xtuhi'
wa'xi nka'tsi, I bought shoes. ta' ahi' (ayinxtu -{- hi), you (pl.) too.ayintxa'
ayatsi'yan ünna'xg na'ûñkihi', I hope or ayin'txya, thou alone. ayin'txatu',
to hear that you have bought deer ye or you alone. ayin'txyatu', ye or
skins (4: 4).ahiwatsi', to sell (ya'- you alone.-ayi'tada'on, thy or your an-
hin'atsi, nka'hi"atsi'), iñksiyo' ahiwatsi', imate objects (refers to one person, not
to sell meat. toho'xk a'hinatsi', to sell to many). toho'xkayi'tada'o" ikZs'ingtu',
a horse. Wei' yo ayi'ndi i'ñkiya'hin- they stole your (sing.) horses from you.
a'tsi, I sell meat to you. Mica/teal:' (Also 28: 79; 27: 11. )
iñksiyo' a'hina'tsi de'di, her husband ayan', a tree, trees, wood, a stick.-ayav'
went to sell meat. toho'xk a'hina'tsi sin'hin në' ko ú'di, or ayan' "Whin n.l'
pi'hedi'din, he ought to sell a (or ko tedi' xe (w. sp. ), the standing tree is
the) horse. nka'hi"atsi' kehe'detu, we dead. aya"' Oho' te'di, the fallen tree
have finished selling it.-kiya'hina'- is dead. aya"' nonpa' a'matiki' ko kidi,
tsi, to sell something for another (ya'- or aya"' nonpa' xa'xa mañki' ko te'di,
kiya'hiná'tsi., axkiya'hina'tsi). (Also the two standing trees are dead. twat'
24: 1; p. 121: 15.) ki'naxadi' mañki' ko te'di, the scattered
atüki', a raccoon.-Atukk', Raccoon (the trees are dead. aya"' polka' mete' ko
mythic animal) (7; 4). te'di, the cv. group of trees is dead.
atiikse', aduksë (27: 8), atkse, stover, aya"' ko tca'ka" nedi', where is the
covering, or lid (for a kettle, etc. ).ati standing tree? aya"' nonpa' ko teak
atkse, roof, "house cover." atü'ksonni ha'maki', where are the two trees?
(atükse-Fonni), to put a lid on a kettle, aya"' telna'ni, how many trees? aya"'
etc. (atü'ksoyon'ni, atiic'ksoñkon'ni). tca'naska, how large is the tree?
adukso"'hon, (she) covered it up (23: tca'naska nkylyhonni' aya"'ya", I do
9). atük tcdkon'yë, (they) locked him not know the size of the tree. aya"'
in (28: 140) (cf. tcúkonni'). düktcdu', to smooth wood with an ax.
awode', skirt (18 : 9). a'yan tcudi', she puts wood on the fire.
awtIxû'xkudi', the sweet bay. A tea a'yan müaúda', a wooden bowl or dish.
made from the bark and leaves was aya n/ wade, or aya"' newa'ya", toward
r
176 BUREAU OE AMERICAN ETHNOLOGY iBIILL. 47
the tree. ayaw das'xku(±tou'), to go Compare the Omaha, ja" sa", white
to get firewood. ayaw so"sa', one tree. wood; Osage, aasean, white sycamore.]
aya" no"pa', two trees. ayaw na'tcka, aya' to'hayudi' (ayas+tohi+ayudi),
a few trees. aya"' yi'hi, many trees. "the blue wood tree," the tree maple,
ayaw pana"', all the trees. aya"' so called because the Biloxi used the
ha'maki (used because the trees stand, bark for dyeing blue. haya'yiñkonni',
M. ), or aya"" tc na'ni (Bk. ), some thick bushes of any sort; probably
trees. aya"' ni'ki, no tree. aya" instead of aya"' yiñki', "tree small."
kiyo'wo, another tree. a'ya" to'ho (Also 15: 2; 17: 4, 8, 12, 13, 14, 16;
nañke'di, the tree fell. ayaw petuxtë', 26: 72. )
firewood. ayan! xotka', a hollow tree ñyepi, aye'wi (p. 138: 21), door.-
(2:13) . ayuxo'tko, shallow tree (7: 7) . aye'wi yi'ñki, window, "little door"
aya"' ahi', or ayahi', " tree skin," (p. 186: 80).
bark of trees. ayas' deti', a branch of ayi'hía (21: 1, 27; 22: 2, 15), yfhia'
a tree (cf. deti'). a'yan rode', or (23: 9,19), hayihia', wolf.-Ayi'hi*na,
aya'inde, a ladder (cf. yi'nduAe'). The Ancient of Wolves (21: 6.)
ayas' dükxa'pka aya'icde, a bridge. a'yin ta'nini, to' use, as an ax (aya'yi"
aya"' diikxa'pka aya'i"de ndosan'he ti ta'nini, nka'yi" ta'nini, p. 121: 21).-ac
ne' iiku'di, I carne from the house on se'wi aya'yic ta'nini he'dan, have you
this side of the bridge. yantxa'pka finished using the ax? a"se'wi nka'yin
aya'indl', a bridge (=ayan' dükxa'pka ta'nini he/ clan, I have finished using
aya'i"de). Yantxa'pkaaya'inde'tudiyaw, the as.
" Roots of the Bridge," Lloyd's aya.- ayudi', ayu'yan, yuxku'-}-(21: 3
Bridge, Rapides Parish, La. So called in a song), dew.-ayu'yan nka'ka"tcki'-
because the store which formerly stood kë n1a'nde xa na', I am used to licking
at one end of the bridge was said to off the dew . from vegetation (1: 7) .
appear as if it were the roots of the ayuxka', a fog. ayu'xk o"ni', it is foggy.
bridge. aya"' kdde', a cord of wood ayu lco'xti, itiefoggy.-nas'taxpa'yudi',
(kdde=English, cord). aya" miska', dogwood.--ak'tnni pihi ayudi, the slip-
"fine" or "small wood," under- pery elm. ti"tkatek ayudi the elm.
growth, brush. ayaw pihi', a chip. ayan toh ayudi, "blue wood tree," the
aya"' pipihi', chips. aya" .xiyehi', the maple.-okayudi, the magnolia. a"tu-
blossoms and buds of trees (may dayudi, the black gum tree.
be identical with zayehi; cf. xiye). iii- (instrumental prefix).-anhe',
aya"' tcati', a splinter. aya"' tcu'ka, with horn (20: 26). aspni',.aspaáni' (Y),
firewood. aya"' udi', the roots of a something worn around the neck.
tree, etc. ayas'yd, an acorn, acorns. anpsttigo"ni', a stick used as a spit for
ayac'yd ndpxi', acorn meal. aya'ñkeye roasting meat. a"'sadúki', needle.
'(aya"+keyë), a sawmill. hayifi i'adu- a"teitcki', gravel. a'ñkada'Ici, afíäa'9k,
hi', a stock fence (i. e., one to keep aftk9da'k, aftkada'ki, a'fïkada'ka,
cattle in or outside an inclosnre). thread. anse'p, anse'pi, anse'wi, an ax.
aya'kdamgko"ni', a joist, joists. añksa', añksapi', añksa'wi, gun. a"sti-
aya'yifZk udi' ( probably =ayas' yiñki' ki', bivalves (oysters, mussels). The
udi'), the "pet tree:" the wild China shells were probably used as utensils,
tree or eoapberry tree, the Sapindus as among the Sarum and Osage. añk-
marginatus. aya" nanhi', tree moss; eta'ho"ni' or a'i"dlikatawho"ni', scissorm.
probably by metathesis from ayan" o' inptin'nuho"ni' or anpanahonni, fish
nahin', "tree hair" (see hin). aya"' spear. i"daskonni, to have his back
xi'hayudi', the thorn tree or garofier, toward it. int1lkxo'ho"ni', drawing
probably a species of Orattegus (found in knife. masi/ñkte'o"ni', maai'ñkte
central Louisiana). ayan'sa"han' udi', yi'ñki, a hammer. iñkte'ocni', to hit
"strong wood tree," the sycamore with. nitawi"' ifikte'onni', a ball club.
(Bj., M.). [Query: Does sachan' here i'Jtcayë, tans i"tcayë, a scythe. ti'
mean strong, or is it a form of sa",white? intpa'xo"ni', "door opener," a key.
DOE6DY-8WANTUN] THE BILOXI AND OFO LANGUAGES 177
waxinpstúgonni, a metal awl "for sewing wilnixuxwi' (añksawi+in+nixuxwi),
shoes." añksawinnixuxw,, the nipples the nipple or nipples of a gun. añksa',
of a gun. maai'ñkle (masa+ill+ktedi), wi"nixuxwi' tpë', the touchhole of a gun.
masi'ñkteonni', " iron made for hitting," affksa'watcko' (attksavri+ ? ), a gun
a hammer. hammer. aftksa' tcldú't kayë', to make
an, yes (used by females).(Bee yamg.)- a gun barrel glitter by rubbing. aftksa'-
anhan', yes (used by males) (8: 9; 29: u'di, a gun breech. añksa' waxi', "gun
5, 8). shoe," the butt of a gun. añksa'-
anhin', to cry (as a child does), to weep honni' (añksapi+hoflni), "to cause the
(a'yanhin', nkanhini; plurals: anxtu', gun to sound" or "cry out," to fire a
a'yanxtu', nkanxtu').-aniatka' anhin' gun (añksa'honhayY, añksa'honhañké').
yihi', he thought that he heard a child aftksa'honnaxë', he heard a gun fired.
cry. (10: 7, 10; 23: 15, 16; 26: 35, 36; a'xti', axti', hanxti', a woman (cf.
28: 69, 178; p. 118: 18. ) anya).-anya'di anxti'yan he', a man
afika (20: 20; 28: 25), añkai' (28: 15, and a woman. a'xti' anya'diyan he', a
16, 20, 80, 220, 223, 224; 31: 27), woman and a man. anya'di
aiikeapi', añkaa'pi, afíksawi' (28: 7), anxti'yan yihi' he', men and women.
tiiikaa'pi, an arrow, a gun, a carbine, a'xti' k'di, the corpse of a woman.
lead.-añksiyo'', making arrows (28: a'xti' hauti', a sick woman. a'xti'
212; 31: 13, 19, 20), añks. a'masi', ka'dohonni', a blind woman. a'xti'
"gun iron," a gun barrel. a iksi' ka'naxeni', a deaf woman. a'xti'
adaki', arrow feathers. a'ltksr nitani', kade'ni, a mute woman. a'xti' 8on8a',
"big ball," a cannon ball. alas one woman, a woman. a'xti' nonpa',
pax kidi', a pouch for bullets, etc. two women. a'xti' "nick«., a few
añksa'pixti', a bow and arrows. a9ñk8- women. ansti' yi'hi, many women.
a'pixti' inkani, a bowstring. afiks- a'xti' panan', all the women. a"xti'
a'pixti' illka'gonni', the notches at tdina'ni, some women. a'xti' nt'ki, no
the ends of an arrow; one is for the woman. a'xti' yukë'dl apstú'ki yin-
arrowhead, the other for the bow- sp?'xtitu, (all) these women sew well.
string. Tehúñke na'últkihi'xye'ni aRk- «Teti' kiyo'wo, another woman.
sapi' ya'ñkiya'man, I wished to kill it, any*' an'xti yani ndon'hof, I saw
but I had no gun. añksapi' eman' a man arid a woman. a'nyato' a"'xti
aya'puxi' na, oho"' na', beware lest you yam' a'hi ha'maki, a man and woman
touch the gun (or, do not touch the are coming. amyato' yihi'xti anxti'
gun), for it might go off. añksapi' yan yihi'xti ndon'hondaha', I saw the
nitani', "big gun," a cannon. aftksapi' men and women. a"'yaxti, are you a
iñkta'k ne'di, my gun stands (or leans) woman? (p. 128: 23). anyaxti'tu, are
against a post, etc. =I have a gun. you women? (p. 129: 1). nkanxti', I
(Also, 28: 84.) afiksapi' ttkëdhi', am a woman (p. 129: 2). (Also 9:
"heavy gun," a musket. añksapi' 1, 2, 5; 10: 7, 14, 27, 28, 34.)
tuduxka', "short gun,"a pistol. añksapi' «Teti' akue', "a woman's hat," a
pa'tcidomni or aftksa'ºoi pa'tcidonni' bonnet. au'xti doxpë', "woman's
(patcldu+ofraif), "used for washing or clothing," a dress or gown. a'xti'
wiping out a gun," a ramrod. afik8a'p súpi', "black woman," a n e g r o
tpë', "gun hole," the muzzle of a gun; woman. a'xti (opi', an unmarried
tpë refers, however, to a natural orifice. woman. asti' dusi' (or, teat'), to take
úrlksa'pi kola' o'di hutpë', to shoota hole a woman (cohabit with her without
through with a gun (úftksa'pi kayo"' regular marriage) asti' duti, axti'n-
hayo'di yutpl', dtlksa'pi non' nko'di dusi'). axti' yi'ñkado"'ni, a woman
ú'ñkutpe). añksa'wi alibi', a globular who has married (regularly), a mar-
shot, ball, or bullet, as distinguished ried woman. a'xti antcodon', a widow.
from a conical ball (kiktehayan añksi). a'xti ka'wak ya'tcë, what is the woman's
añkaa'wi tconni', to load a gun (añksa'wi name ? (Bk.). Ma'mo hanxti', an Ali-
itconni', añksa'wi úñktco"'ni). aRksa'- bamu woman. Ta'n?ks ha"xti', a Biloxi
178 EUEEAU OP AME RICAN ETBNOLOc1Y [Bum,. 47
woman. Ta'nika hayanxti', are you a nañki', where is the pine forest? Ansu-
Biloxi woman? Ta'niks nkanxti', I am don' tanyan', " Pine forest Town,"
a Biloxi woman. kitsan' hanxti', a Pineville, Rapides Parish, La.
white woman. Tda' hanxti', a Choc- a1tcka', a crow (13:1; 14:27).-An'tcka-
taw woman. To'we hanxti', a French honna' (13: 1; 14: 1, 4, 24, 25; 26: 15,
woman. 30), Antckana' (13: 2; 14: 11, 13, 15;
a'xu or anxudi', a stone, stones, a rock, 26: 12, 34), The Ancient of Crows.
rocks. -an'xu a'ktduxtë', (lying) across an'tcka noxl', "it chases the crow,"
a stone. an'xu kwia'yan, under the the kingbird or bee martin. an'tcka
stone. an'xu ta'wiyan, upon the stone. nta'wayi', the mistletoe.
an'xu itka'yen, in the stone. an'xu anta, to hold the head up (as a horse or
atcka'yen, near the stone. an'xu dog) (ayan'ta, nkania).-natian'tata, to
a'tckaxti', by (very near, touching) the hold the head up often in order to
stone. an'xu e'usashin'yan, on the swallow, as the goose, chicken, or duck
other side of the stone. an'vu does; also applied to a horse or dog,
ndosan'hin, on this side of the stone. but not to human beings (6: 9) . anta'
an'xu xtixti', far from the stone. ha'nde, she was throwing her head
an'xudi na'iikiwa'yan or an'xudi wade, back (28: 210).
toward the stone. anxu'di kohi', the antaska', ndaska', x dark, a basket.
rock is high. anxu'di dii'nïhonni'; (antaska seems the better word, and was
"turning stone," a grindstone. Alen' obtained later than ndaska.)-anlaaka'
tana', " Big Rock," Boyce, Rapides a'padi'ñgyl na', I pay you for the bas-
Parish, La. kets. nda'sk onni', he made baskets.
anpni'.-aiohi' anpni', something warn nda'sk ayonni', you made baskets, or
around the neck, a necklace (?) or string did you make baskets? nda'sk nkon'ni,
of beads (?). I made or make baskets. axo'k dutra'ti
ansadfiki', a needle (see ansudi').-ani- natcon' nkon' non nda'sk nkon', I make
sadilki' a'iikada'ki udu'xtan, to pull baskets and mats out of split cane
thread through a needle; to thread a (Bj., M.).
needle. antatka' or antaka', a child, infant.-
ansan' cudi, a mulberry tree (28: 5). antatka' anhin' yihi', he thought that he
aaski' (Bj., M.), ansù1d', (Bk.), bi- heard a child cry. antatka' mañki'
valves, including oysters and mussels. no'finte', a child was born to -day.
erase', anatina' (14: 4, 5, 7), ans0na antatka' adiyan' ie'di, a child whose
(28: 30, 46) generic: a duck, ducks (cf. father is dead. antatka' mañkiyan'a'di-
kantcayi', taha'ñkona', taxpa' pt¢asi', yan ¢e' di, children whose father is
aklni).-assn' niye'di, ducks are fly- dead. antatka' onni ie'di, a child whose
ing. asana sonsa niyedi, one duck is mother is dead.-antatka' xoxtctu'yan
flying. arena' mi'aka, small ducks. tcadi', a child both of whose parents
ansna' nita'ni, large ducks. asana' ma- are "expended" or no more (i. 'e.,
hedi', the diving duck (Bj., M.), the dead). antska' yi'ñki, an infant. ant -
"duck that whoops." asana' xu'hi, aka' yi'ñki sinto , a male infant. ant.ska'
"the bad -smelling duck," the Mus- yi'ñki aaíiki', a female infant. an'tska
covy duck. nonpa', two children, twins. (Also
ansudi' or ansíldi' (23: 1, 6), generic: a 15: 2, 5, 6; 18: 1; 26: 1, 43, 57, 64,
pine tree; the long -leaved pine (Pines 65, 74.)
palustris7) (cf. an'sadki').-pddi ansu- antuda'yudi' (cf. aye), the black guna
dita, the owl pine. ansudi' nitan'xli, tree.
"the very large pine, " probably the anya', hanya', a person (object of an ac-
Pines ponderosa, as this large pine of tion); a man (object of an action).-
Louisiana has needles over 18 inches an'ya sin'hin ne' nkylhon'ni, I know the
long. ansusintonni', pine rosin. ansudi' standing man. anya' e'di, the corpse
onyan', or a'sidiyon" (p. 121: 18), a pine of a man. anya' hauti', a sick man.
forest.-an'sudi on'yan van' ko tca'kan- anya' ka'deni', a mute man. anya' kW-
DOaS5Y-SWANTONI THE BILOXI AND 0F0 LANGUAGES 179
naxëni', a deaf man. anya' lca'dohonni', ya'tu, are you Deer persons? tek yan-
a blind man. anya' sous', one man, ya'di, are you one of the people belong-
a man. anya' nonpa', two men. anya' ing here? Taneks hayandi', a Biloxi
da'ni, three men. anya' na'tcka, a few person, the Biloxi people (Bk. ).-anya'
men. anya' yi'hi, many men. anya' aküda ti' tane'yan, "man store has else-
panan', all the men. anya' tclna'ni, where," a storekeeper (perhaps this
some men. anya' ni'Á"i, no man. anya' should be divided thus: anya' aküde
kiyo'wo, another man. anya' kaka' ti'tane'yan). anya' a%pi', "black man,"
ye'hon te' ha'nde ëtuxa', Tcë'tkanadi', a negro man. anya'dagonni', "small
the Rabbit wished to know (lit., was man made" (?), a doll. hanya' in'tcya
wishing for some time to know) what txa', "people all old men," the ancients,
sort of person he was (3: 5). an'ya the people of the olden times (Bk.).-
xo'hi, old woman (16 : 2) . Tanyan' haya'ndi kilpt'ni, a man wanting in
hanya' tclna'ni ko' Tanyi'ñkiyan hanya' a good mind, without good sense.-
e' kuna'tuni', there are not as many anya sahi', haya8a'hi, han'ya8anhi', an
people in Lecompte as there are in Indian; he is an Indian. ayan'yasahi',
Alexandria. han'ya yan'xktedi' nixki', you are an Indian. nkan'yasahi', I am
because a man hit me. hanya' an Indian.. anya'aaxtu', hawyaaaxtu',
konni', a married man. hanya' hena'ni, they are Indians. ayawyaea'xtu, you
everybody, all the people. -anya'di, han- (pl.) are Indians. nkan'yasa'xtu, we are
yadi', hayandi' (nom. and obj. cases), Indians. ka'wa nkyë'hiintuni' naxo',
a man, a person, some one. man", nkawyasa'xtu hi', when we were (or
anya'di hu' hine', look out! some one is lived as) Indians in the past, we knew
coming. Ma'mo anyadi', an Alibamu nothing (5: 8). hayasa'hi intciya', an
person, the Alibamu people. Tcaxta' aged Indian man. haya'sahi' yukë'
anyadi', a Choctaw, the Choctaw kakyi'hüntuni', they who are (still)
people. Tuni'cka anyadi', a Tunica, Indians know nothing. Ha/yaw/hi
the Tunica people. anya'di ma'f ,iwa'- a'yixyan', Indian Creek, La. hayasa'x,
yan, toward the reclining man. anya'di a contraction of hayasahi, an Indian.
na'f iwa'yan, toward the sitting man. hayasa'x anyato', an Indian man.
anya'di newa'yan, toward the standing hayasa'x ti', an Indian house. ha'-
man. alkyd di ni,' newa'yan, toward the yaeaha'yan topi', a young (unmarried)
walking man. anya'di tanhiw newa'- Indian. han'yaaan' hanxti, an Indian
yan, toward the running man. anya'- woman. han'yasan han'xti xohi', an aged
di anxti'yan he', a man and a woman. Indian woman. hanyaeawhi xi/di, an
anya'di yihi' anxti'yan yihi' he', men Indian conjurer, medicine -man, doctor.
and women. anxti' anya'diyan he', a -anyato' or hayando', a man (as dis-
woman and a man. yaduxtan' tanhin' tinguished from a woman) . Ta'nëks
nütkohi' ndosan'hin anyadi' sin'hin në anyato' (Bj., M. ), a Biloxi man. anyato'
ndonhi', I see (or saw) the man stand- an'xti yaw ndon'hon, I saw a man and a
ing on this side of the railway. anya'- woman. anyato' an'xti yaw a'hi ha' -
di nonpa' da'ni ha ndondaha', I saw maki, the man and woman are coming.
two or three men. anya'di sanhanni', anyato' yihi'xti anxti'yan yihi'xti ndon'
a strong man. anya'di ne' sanhanni', hondaha', I saw the men and women.
Tan/kshayando' (Bk.), a Biloxi man
this man is strong. anya'di e'wane' (=Ta'7rdksan'yato). (Also 8: 20; 9: 1,
sanhanni', that man is strong. Taneks 3, 5; 10: 1, 4, 7, 19, 20, 25, 27, 28; 11:
hanyadi', he is a Biloxi person. Ta- 1, 2, 4, 6; 14: 10; 16: 5; 16: 1; 17:
në'ks a'yanya'di, are you a Biloxi? 24; 18: 1.)
Tanë'k8 nkanyadi', I am a Biloxi. Ta-Bayù's, the Biloxi name for the town of
rWks hanyatu', they are Biloxi. Ta- Bunkie, Avoyelles Parish, La (p. 122:
në'ks ayan'yatu', are you (pl.) Biloxi? 21).-Tanyi'9ikiyan ti' tctna'ni ko ëti'ke
Taneks nkan'yatu, we are Biloxi. I'ta na', Ba'yiutyan', there are as many
hanyadi', he is a Deer person. Ita',yan- houses in Lecompte as there are in
ya'di, are you a Deer person? Ita'yan- Bunkie.
180 BUREAU OF AMERICAN ETHNOLOGY Wu.. 47
da-, prefix indicating the mouth as picture, a portrait (?). anya'dagonni',

agent. a doll, "small man made" (?) (Also
da, to gather, collect (cf. inda, to seek).- p. 188: 21).-a'duatdlki', to adhere or
axo'g duni' da de'di Ofi ya'ndi, the stick to. ayi'duetii'ki, it sticks to thee
Bear went to gather young canes (2:17). (or you) . aya'nduatflki, it sticks to me
a'nde a'on de han axdg kïduni' tel'na (see tapan). doxpa aduattigonni, a but-
yi'fíki der', when he. had been gone a ton, buttons. doxpa adustdgon tpuhi,
longtime, he gathered a very few young buttonholes.
canes (2: 17, 18, 19).-dadi', to gather, daldo'pi, to cut off.--kldak. o'pi, (he)
collect, as cotton, young canes, etc. cut it off from it (10: 16).
(i'dadi, nda'di; datu', i'datu, ndatu'). dazka', rough.-a'ktu daxka, a toad.
ptça'to nda dande, I will pick cotton. dande', or da'nde, will, shall, in asser-
e'yan kï'dihan klduni' da' tcaktca'ke ha' - tions and questions (cf. xo).-wile'di
maki, when we reached home he gath- ko imahin' dande, haha'diyan', he will
ered a lot of young canes and hung paddle (or, row) the boat to -morrow.
them up (2: 2, 3).-kïda'di, to gather teya' dande, he will kill it, he is going
or collect, as cotton or young canes, for to kill it (as a hog) at the proper time.
another (ya'klda'di, a'xklda'di; kïdatu', wite'di ko yi'mahin' da'nde naha'-
ya'kddatu', as/Mold).Lida, picked (off) diyan', will you paddle (or row) the
(31: 3). ilku'kidadi, I gather.(23: 4). boat to-morrow?-dande' sometimes
ate miaka' klkda' mant kk de' ye, he refers to a perfect future, "was about
picked up the small potatoes and moved to" (in the past); to'hana nku' dande, I
them away (p. 149: 13).--ukzda'di, to was (then) about to be (or, on the
pick up an object (yu'kïda'di, nku'ki- point of) coming hither yesterday.-
da'di) . ukïda', pick it up!-kti'dilkti- dande always changes final "e" of the
da'da, to pick or snatch up several small preceding word to "a": a'duti ter' dan-
things in quick succession, as a hen in dy' (not a'duti te' dande'), he will be
eating (i'kúdûkilda'di, xkd'dtiktida'di). hungry. nda'dande', I will go. -ya'nda
(Also 14: 16, 20, 21; 21: 1; 28: 7, 8, hi, you shall be so (20: 48). ha'nda
15, 16, 51, 53, 249, 251.) (hi), lie should be (22: 10). (Also 8:
deha', pl. objective fragment pronoun 21; 9: 3, 6; 10: 12; 28: 160.)
for all three persons: them, you, us.- dani, three.-da'ni tci' hlmki', three
ewande' kuya'ndahani', he or she hates (animals) are reclining together, or,
them. ewe yuke ko lcuyan'xtudahani', one (book) is lying on two others.
they hate them. daon, them (pl. obj.). da'niyan' tcudi', to place a third (book)
sinto' ita'daon, they (your) boys (p. on a pile. toho'xk dani' ko xkuku'
132: 11, etc.).-ha instead of daha: ondaha', I give three horses to each
ilikte dande, I will hit thee; isilkte'ha (man). nkon'dani', I did it thrice.
dande, I will hit you (all). nyiku ptçata' ntcu' dani', I put the cotton in
dande, I will give it to thee; nyiku'ha three places.-da'nhudi' (danid-ahudif),
dande, I will give it to you (all). "three bones (on the other hand?),"
eman', iyotu'ha na', beware! they eight.
might shoot you (pl.?). daa.-daswa', his or her back (i'daawa',
daka.-axpada'kaxti', to be intelligent, ndaswa'; da'swatu', i'daswatu', nda'a-
smart (aya'xpada'kaxti', nkaxpada'- watu').-daswa' apanan', his entire
kaxti'). axpada'kaxti' pi'hedi'din, he back (cf. the Hidatsa, adataa, a'dçatea,
ought to be smart. ka'xpadaka'xtini', behind).-in'daskonni', to have his back
not intelligent, dull, slow-witted (ka- to it. ayin'daakonni', you have your
ya'xpadaka'xtini', nka'xpadaka'xtini'). back to it. nkin'daskonni', I have my
daki, dag, taki, tag, to stick, adhere, back to it. nyin'daakonni', I have my
be glued.-afikri adaki, arrow feathers, back to you. yaatkin'daskonni', he has
"glued on arrow" (?). ada'gonni', to his back to me. hi'yaflkin'daskonni',
glue on arrow feathers (aya'dagonni', thou (you) have your back to me.
nka'dagonni'). aktitxyi' ada'gonni, a (Also 20: 1; 28: 240, 256.)
DOUBT-SWANTON] THE BILOXI AND OFO LANGUAGES 181
da'so, here; hither (probably formed go and return it to the place and hang
by metathesis from dowa'--see do).- it up. akiitxyi' dun' dehan' tcn eli',
ahëd?' da'wo hu'kafíko', come hither take the book and go to hang it up on
now. da'wo hu'di, he is coming hither. the nail.-deyk', to send off (de'hayë,
dan, to hold, take.-danx ki*'hin, (he) de'ltegf). akütxyi' kikonni' deyë', to
took and brought (81: 28; p. 1ê3: 30, write a letter and send it to some one.
31).-ayaw dawxku (or, ayan' dan'xku ayi'hin yañka' ndl'knë, I went when
tcu'), to go after firewood (aya"' (shortly after) you came. a'yihl'nt
i'danxku, ayaw ndan'xku; ayaw da*'x- nde'di, I went when you came. a'yi-
kutu', ayaw i'danxkutu', ayaw nda*'x- hl'nt nde'kne, I went at the moment
kutu'). (Also 8: 14; 14: 19, 28; 19: that you came. inhl'nt nde knë, I went
16; 28: 11, 19; 27: 1; 28: 133, 157, at the moment that he came. nkinhl'nt
160, 161; p. 138 r 30, 31.) de'knë, he went at the moment that I
de, to go, depart.-e'witexti' hena'ni de' came. ayi'hin yañka' nde' o+knë, I had
kikï', ëdi', av'yadi se naskëxti' kitonni already gone when you came. e'yan
de' o*'knë &uxa', though he used to go nkihin' yañka' de mkng, he bad already
very early every morning, etc. (3: 2, gone when I reached there. da' uvni',
3). da' onni', he is going (ida' (nni', he is going. i'da uvni', are you going?
nda' ovni'). da'onnitu' (sic), they are nda' untie, I am going. axo'g duni'
going: de taho', he went and fell (per- da de'di On'ti ya'ndi, the Bear went
haps he went flying throughthe air and to gather young canes (8: 4). a'kta
at last fell on his feet) (1: 21). yahe'yan dedi', to go straight across (=akta de
dë' siwhinxkaw, he went to a distance, a'bloluxte). a'yixyaw a'kta nde'nka'-
and when he stopped and stood (lis- kldurta' dande, I will go straight across
tening?), etc. (2 : 6). a'nde a'on dë' han, the bayou. e'yan hi' xya* kiya' de o"'-
when he had been gone for some time knf ktuxa', when he (the Rabbit)
(2: 17). kiya' klpona'hi dë' han, when reached there, he (the Sun) had already
he had turned and gone back again gone again. e'yan nkivhin' xyan de o"'-
(2: 20). aso*' postra' dë xë'hë hantca', knë, he had already gone when I arrived
hakeedi Tcë'tkanadi', when the Rab- there. de' heyan'hin, he departed (and)
bit went to a brier patch and sat there, arrived there. ema*', i'da na', beware
he was angry (2 : 28).-de'di, to go, de- lest yougo!(or, donotgo!) e'wanda' xo,
part (ide'di, nde'di; a'de (3 pl.) ). iñka'- I will go further if . . . e'wa ide'di,
tiyan' iñkaiyo' a'hina'tsi de'di, my hus- did you go further? yafdkin'x nda',
band went to sell meat. Tanyi'fikiyan release me and Igo, let me go. yañkiv-
de'di, he went to Lecompte. to'hana xtu' nka'da, release us (sic) and we go,
(ko)nde'di, I went yesterday. Futures: let na go. i'f,kidaha' a'de, release them
da' dande, i'da dande, nda' dande; and they go, let them go. de'di xyi pi'
ada' dande de'di na' (said by one in na, if he would go, it would be good.
the house to one out of doors), he has ide'di xyi pi' na, if you would go, it
gone. nde'di na' (said by one out of would be good. e'yan ndedi', I went
doors to one in the house), I am going. thither (by command or permission).
de'di ha'núv (said when speaker and e'yan nde'di na', I went thither (of my
the one addressed are both in the house, own accord). e'yan nde'di xyg', I went
or when they do not perceive the act of thither at any rate (whether he wished
going), perhaps he has gone, perhaps he it or not) . eyan nda' dande xyë (or
is going. ni' nde'di, lam going to walk xy,xo'), I will go thither at any rate
about. ti'wo de'di, he went abroad (even if against his will). e'yan nda'
(2 : 11). tcEtkana' Mica' di mi'xyi de'di, ovni ha'nún, or cyan nde'di ha'n*i 1, per-
when he (the Bear) had put down (the haps (or, I think that) I am going
young canes) for (before) the Rabbit, thither (but I am uncertain ). a'diknk,
he started off to go in a circle around they have (already) gone. ama' pxü'-
him (2:18) .-dune Behan' kyükihiw teadi, oxpa' a'diknd, they rooted up the
kedi', take it off (the nail), and then ground, devoured (the roots), and have
gone. dk'ynë, (he) was going (7: 9). the Rabbit ran from (what he thought
kidë'xne, he was going home (7: 10). was) danger; he went back some dis-
kipiikta' adë'hgnë, they have gone (by) tance and sat down (2:17). tanhinxti'
in even ranks: said of many men, ¡dde, running very swiftly he went
homes, etc. nkinau' pütaa' de'xtca, the homeward (3: 16; 8: 4). Before han,
sharpness of my teeth is all gone. kan, etc., kidedi becomes lode: "ha'me
nde'di xyan, I met go. nde'tu xyani, tan' on'ni nk¢ti' na'," ë ha"' Aide lean
we must go. witedi leo' Tanyi'ñkiyan Tcë'tkanadi' ti'wo de'di, he (the Bear)
nde'di kikna'ni, I may go to Lecompte said, "I dwell in a large bent tree,"
to -morrow. nde hindon'hi xyo', witedi and when he went home the Rabbit
ko, I will go to see you to -morrow. went abroad (2: 11; 8: 2) . in'x kïda',
ukeani' rida' dande, I will go very release him and he goes, let him go!
soon. aon'aa duxta" dedi', to take a (probably, let him go at once!). Ma'
book or other large object off another, onni, he was returning thither (3: 19).
or from a pile. xa'nina'ti dedi', it (a xklda'onni, I was going home (in the
heavy log, hogshead, etc.) rolls over past) (7: 10, 14, 15).-klde'di or
and over in one direction. non' dedi', to kidedi', to go homeward; to have gone
throw an object away. ëkan' Tcëtkana' home (ya'kfde'di, xklde'di) . " aso"'
de' onxa, then the Rabbit departed (in tanxti nkti na'," ëha$V klde'di, he said,
the past) (2: 31) . de'di ëtuxa' Tcë'tkan- "I dwell in a very large brier patch,"
adi', they say that the Rabbit departed and went home (2: 2). tole na'k
(3: 15). o'kük de'di, he went fishing klde'di hëtu', they say that he went
(8: 4). ë'ti toho' dedi', to pass here (ë'ti home yesterday. akl'duwaxi' ktda'
toho' ide'di, ë'ti toho' nde'di) . ha'xahë onni, he went to one side when he was
dë'di Tcë'tkanadi', the Rabbit went off returning thither. e'wa kïda', go fur-
laughing (1:21) . kdehinya', I send you ther! he han'tc klde'di, when he said
into it (again?), I throw you into it. that, he went home (2: 10). "eyan'
aeon' kde'hi+iya na', I (will) throw you hinta'," Teëtkana' ki'ye ha"' klde'di, he
into the briers (1: 18). ayin'sihi'xti ko, said to the Rabbit, "Go there," and
aeon' kdehinya' xo', if you are in great went home (2: 10, 11; 3: 7, 24; 7:
dread of briers, I will throw you into 7). kid?' ake'didaha', he crept up on
them (1: 19) (note use of ko-xo, con- them (8: 1). ë'ti toho' kldedi', to pass
tingent action). de'kiyë, to send it off here on his way back or homeward
or to another (de'yakiyë', de'haxkiye; (ë'ti toho' ya'kzde'di, ë'ti toho' a'xktde'di).
de'kiyëtu', de'yakiyëtu', de'haxkiyëtu'). hin'hin ha"' klde'di, to have come and
akhtxyi' natcka' néon' de'hilikiy?!, I have gone (ayin'hin haya'klde'di, nkinhin'
made a short letter which I send to axklde'di: in'hin ka'de, ayin'hin ika'de,
you (4: 1).-ka'de, to go; to be going nkin'hin xka'de).-kilde'ni, not to go
thither at this moment (?) (ika'de, (ku'yude'ni, nde ni). wahu' xohi' id?! -
xka'de; ka'detu', i'kadetu', xka'detu'; lean nde'di, I did not go because it
Futures: ka'da dande, ika'dsa dande, hailed.-nda'hi, a case of "hapax lego -
xka'd.a dande') (7: 7). e'ukëda', go menor," meaning not clear. i'yinda'hi
thou away! depart thou! e'ukada', go yukë'di ko' ayande yuwa'ya" nda'hi
ye away! depart ye! kaya'de, you are hani', when they are hunting you I will
going (at this moment), you are on the go to the place where you are (2: 29, 31);
way thither; nkade', I am going (at this so translated by Bj. and M.,' though
moment), I am on the way thither; "I will go" is generally nda' dande
Futures: kada' dande, kaya'da dande', (query: Could nda'hi have been given
nka'da dande. ta+ji'ñkiyan kayide'di, by'mistake for nyin'dahi, I seek you?).
did you go to Lecompte? (?) tan- - de'xnë, he is going. i'deznë, you
yi'ftkiyan kayida' dande, will you go to are going. nde'xnë, I am going (idë'tu
Lecompte?-khde', to start back or and nd?'tu are not used). a'dë, a small
homeward; to go or have gone home. number go; adëtu', a large number
Tceitkanadi' korta', yahe'yan kids' xe'hë, (100 or more) go. aya'de, you (a small
DORSET-SWANTON] , THE BILOXI AND OFO LANGUAGES 183
number) go. ayaditu', you (a large tc).-(2) Used as a causative ending
number) go. nka'de, we (a small num- (=yë) (hayedi, hatikedi; ëtakahedi,
ber) go. nkadë'tu, we (a large number) kaintcedi, ksedi, pxwedi, xyiwahëdi,
go. ide'yislki, you get there ahead xyuwahedi, sahëdi, tcddedi, teisedi, teïna-
(28: 171). kldeya'9ikodgha, let us get sedi, toxtuxëdi, uktédi, yaxdokedi, sddedi,
ahead of one another (28:169). de'on- sitsidedi, taxtaxwedi, tcakedi, xonhedi,
kgne'di, (he) has gone already (7: 14). uwdsldi. (See -ni.)
deyi'fikidgha', he got away from them di, a sign of the agent, the nominative
(16: 9). (Examples are so numerous sign (6: 17, 18; 7: 1, 3, 10, 13, 15).
in the text that references are hardly (See kan.).-Tcëtkanadi, The Ancient of
necessary. ) Rabbits.
de- or te-, a numeral prefix, used before di, when. -unatcl'kid di hakii'n*ki, when
cardinal numbers to form numeral ad- he dodged, he got out from it (2: 26).-
verbs denoting repetition of action.- dixyin (12: 3, 5, 6; 13: 4; 14:4).
desonse', once. denonpa', twice. de- dix.-dixyi', to urinate (i'dixyi, 2l'1la-
da'ni, thrice. detopa' or tetopa', four dixyi').-hadi'xi, urine. hadi'xtciyan',
times. deksani' or teksani, five times. de- the bladder.
narpahudi', seven times. deda'nhudi', dixi, to catch up with.-kldixi'yëtu, they
eight times. detckane, nine times. caught up with him (27: 3).
deohi',tentimes. deohi'sonsa'xehe,eleven di'xti hayi', the "ivory bird," which in-
times. deohi'nonpa'xihe, twelve times. habits the Louisiana swamps near Red
deohi'dana'xëhe, thirteen times. deohi'- River. It has a black body and white
topa'xëhe, fourteen times. deohi'ksana'- wings. Probably a species of Campo-
xëhe, fifteen times. deo'hiakïüxpa'xëhe, philus (C. principalisf).
sixteen times. deohi'nanpahua'xehe, ditci', to dance (i'ditci, ndi'tei) (Hidatsa,
seventeen times. deohi'da'nhua'xëhe, kid¢t'ci).-ndi'tei dande', I will dance.
eighteen times. deohi'tckana'xehe, ndi'tci te', I wish to dance. ndi'tci te'
nineteen times. deohi'nonpa', twenty niki', I do not wish to dance.-kii'ditci'-
times. deo'hida'ni, thirty times. deo'hini, not to dance (kii'yuditci'ni, ndi'tei-
topa, forty times. deo'hiksaw, fifty ni' ). ndi'tcini' dande, I will not dance.
times. din.-ekë'xyi din ida' hi ko, well! why
dë.-dadë', to chew (ida'de, ndad'; don't you go? (p. 160: 25). (Also p.
dadëtu', ida'dëtu', nda'dëtu').-ya'ni 160: 26, 27, 28, 29, 30, 31.)
dadl!', to chew *tobacco.-ktida'deni', do.-dower', in this direction, this way,
not to. chew (ku'yuda'deni', nda'deni'; to this place (cf. da'wo).
lc da'detuni', ku'yuda'detuni', nda'de- do'di, the throat (ido'di, ndo'di; doxtu,
tuni'). lc*da'deni' nag ', to bolt down idoxtu, ndoxtu) . - do'di uxwi', his
food (without chewing it) (ku'yuda'- throat is dry, he is thirsty (ido'di uxwi',
deni' ina'yg, nda'deni dnna'yë). ya'ni ndo'di u'xwi). do'di uxwon', his threat
kttda'deni', not to chew tobacco. was dry, he was thirsty (ido'di uxwon',
de (P) .-k*deni', or kd.'dini', "not clean," ndo'di uxwon'). dodi' uxwi' dande,
soiled, blackened (i'ktidini', d.'«kukii'- he will be thirsty (ido'di uxwi' dande',
dini'; kk'dinitu', i'ktiäinitu', 2i'9ikuktidi- ndo'di uxwi dande'). doxtu' uxwi',
nitu'). kit'dinitu' xyë, they are soiled. they are thirsty. iddoxtu' uxwi', you
tt'flkukti'dinitu' xyë, we are soiled. m+, (pl.) are thirsty. ndoxtu' uxwi', we
do'xpp ktictëni', oh! what an ugly gar- are thirsty. (Also 8:22.)-dodiyan',
ment! (said by a female, but meaning his throat (Bk.) (i'dodiyan', ndo'di-
what a pretty garment!); a male can yan').-doti', the neck, his or her
say, do'xpë ktidëni', but he never uses neck (i'doti, ndo'ti), probably the
m+. same as do'di. dodihin', neck feathers
deti', adeti', adg'di (58: 1), or cyan' (see hi+).-do'daniye or doda'yë, the
deti', a branch or limb of a tree. gullet, esophagus, throat; his or her
-di.-(1) mast. ending of certain verbs throat, etc. (i'dodaniye, ndo'daniyë)
(see wan): patcltcudi, to pull off (see Bk. seemed to distinguish between the
184 BUREAU OF AMERI CAN ETHNOLOGY [sum.. 47
throat (dodiyan) and the gullet (doda- xtu, or ndoaztu').-nyido"hi, I see you.
niyë), but the former perhaps means i'yandowhi, you see me. yandowhi, he
the neck. doda'yë pini', "gullet sees me. ndowhi te' niki', I do not
hangs (on)," a necktie.--doxtantka', wish to see him. nyido'Vli te' (=na), I
his Adam's apple (i'doxtantka', ndo'x- wish to see you. ema", idon'hi na', be-
tantka') . -doteaxka', the tonsils, his ware lest you look at him, do not look
tonsils (i'dotcaxka', ndo'tcaxka'.) (do+ at him! dusaaa' don/hi, tear it here and
tcaxka, "forked"?), " forked part of the there and look at it! ride' hindo"hi
throat"-dokoxë', his or her hard xyd, wite'di ko, I will go to see you to-
palate (i'dokoxë', nddkoxë'). morrow. wile/di ewa' ko yan'dan hu',
donhi, anything rubbed or smeared, as come to see me day after to -morrow
butter or molasses. (dan=don) . donhi on, or donhon, he did
doxpi',1 oxpg' (28: 11,12), cloth; ashirt see it (in the past) (idon'hi on' or idon'-
or coat .-doxpV tcakedi' (=doxpë' xë- hon, radon' hi on', or ndon'hon). don -
heyë'), to hang up a coat on a nail or post how knë, to have already seen it (i'don-
(also 19: 14, 16; p. 120: 13, 14, 17, 18). howknë, ndonhowknë). donhonxa, to
do'xpë hinyehi', cloth. ddxpë 72(28W, have seen it in a remote past (i'donhoW-
"long cloth," a coat. do'xpë naakë' xa, ndonhon'xa). tohdxk nonpa' da'ni
patele, to pull off a coat. doxpf' naskë' ha ndon'hondaha', I saw two or three
patchy xëheya', pull off your coat (and) horses. anya'di nonpa' da'ni ha ndow-
hang it up! (m. sp. ). do'xpe nark onni', hondaha', I saw two or three men.
to put on a coat (do'xpë nask ayowni, any*' an'xti yan' ndo"ho", I saw a man
ddxpë nask nkon'ni). do'xpll naskon'- and a woman. tohoxka' walk yan ndon'-
kan (feminine imperative). do'xp?r hon, I saw a horse and a cow. any*'
naskë' kï'nita"'xti, the coat is too large yihi'xti anxti' yan yihi'xti ndon'hondaha',
for him. do'xpë naskë' xti, the I saw the men and women. yi'ndon-
coat is too small for him. do'xpë na'skë ha' kikna'ni snisni'hi, I may see you by
nitani', "large long coat," an overcoat. the time that autumn comes (4: 3).
do'xpe tlydu'xka, doxpëti' dëduxka', ddx- ndonhi', I have seen it. ndonxt on', we
pë tdduxka', ddxp tëduxka', a man's have Been it (in the past) (5: 9). yi'-
shirt, a woman's loose sacque (differs donhi, he sees you (sing.). yi'donxtu,
from the doxpë naskë and the ptç ats they see you (sing.). don'hidakta',
san). do'xpë tëdu'xka ni'ki, nindoxpë'on' look! (m. to m.7). hewa' de' donhi', go
nedi', "he is without a shirt, he has on to that place (and) look! tewa' hu'
his pantaloons alone," he is stripped donhi', come this way and look! tuka'
to the waist. doxpa'sanhin (=doxpe+ donhi', look that way! dowa' donhi',
asanhin), sleeves of a coat, shirt, etc. look this way! kankonni' don'hi te
doxpa'sanhin' pal xaxahi', to pull up or deli' ëtuxa', they say that he departed,
roll up the sleeves. doxpë' tdlcma'g- as he wished to see the trap (3: 14).
onni', "under cloth or dress," a skirt don'hi hi, to see how it is (s. ). don'xtu
or petticoat. doe*' axkonni', the lin- hi, they see (pl.). panhi"' utohd
ing of a garment. doxpa' a'dustil'g- don'xka, see how it is to lie in the sack
onni', a button, buttons (doxpë + adu- (fem. sp.). panhin' utohd dew xkaflko'
stdki + onni), "what adheres to a gar- (male sp. ). panhin' nketohd ride' hi
ment." doxpa' a'dustilgo"' tpuhi', xo', I will lie in the sack and see how
buttonholes. utuxpë', udoxpe, cloth- it ie. panhin nketoho' ndon'xka, let me
ing (generic), a robe of skin. onfahi lie in the sack and see how it is.
ufuxpë, a bearskin robe. tahi utuxpë, a udunahi', he faces (the door) (p.138:20).
deerskin robe. tclstkahi utuxpe, a rabbit - ayu'duna'hi, did you face (the door)?
skin robe. tmotckahi utu:9e, a robe of (p.138:21). nku'dunahi',Iface(d)(the
wildcat skins. door) (p. 138: 22). nyu'dunahi', I
don (?) (18: 6). face(d) you (p.138: 23). wite'di ewe' ko
do".-donhi', to look at, see (i'donhi, ndon'- yan'dan hu', come to see me day after to-
hi, or ndonhi'; donxtu', i'donxtu, ndow- morrow. yi'ndonha, we see you (4: 3).
don'dçha', to look at them (i'dondg- don'ni, he (or you) did not see me.
ha', ndon'dçha'; do+xtud9ha', i'donxtu- bade" eland" , not to see them (ku'yu-
daha', ndmxtud9ha'). ema" idon'dg- do 'dahani', ndon'dahani'; ktidoWdaha'-
ha' fix', beware lest you look at them, tuni', ku'yudon'daha'tuni', ndon'daha'-
do not look at them! (Bk., M.). yi'- tuni') . nyidowdçhani', I do not see you
dondaha', he saw you (pl.). nyi'don- (pl. ). nyidon'daha'iuni',we do (or did)
dgha', I saw you (pl. ). yi'donxtu'dgha', not see you (pl. ). ku'yandon'dahani',
they saw you (pl.). nyi'donxtu'dgha', he or you do (or did) not see us.
we saw you (pl.). yan'dondçha', ku'yandowdçtha'tuni', they or you (pl.)
thou (you) saw us. yaw donxtu'd9ha', do (or did) not see us. ka'donxtuni',
you (pl.) saw us. Li one instance, M. they are blind.-adonhin', his or her
gave yin'doodgha', "we see you;" but face (ayafdonhin', fiftka'donhin'; a'don-
this must have been owing to a mis- xtu', aya'donxtu', fiñka'donxlu'. (Also
understanding. In like manner, for 10: 7; 14: 16, 18, 22; 17: 3, 9, 12, 16;
yi'dondgha' (6: 2), read, nyi'dondgha', 19: 17; 20: 23, 39; 22: 3, 9; 23: 6;
I see you (pl.). in'xkidonhi', to see 24: 3, 5,13; 26: 2; 28: 20, 41, 75, 80,
himself, to look at himself (yi'xkidon- 82; 28: 33, 59, 66, 69, 75, 132, 134, 135,
hi', nki'xkidonhi'; in'xkidonxtu', yi'x- 164, 186, 188, 192, 207, 246; 29: 1, 30,
kidonxtºd,º4i'xkidonxtu'). ktdO' hiyl,to 37, 41; 31: 20, 34; p. 188: 10, 11, 12,
show an obj ect to another (kidon'hihayl', 13, 14, 15, 16.)
kidon'hih*flkë!). kidon'hinyë', I show du-, prefix indicating action by means of
it to you. kidowhiyaflkë', he shows it the hands.
to me. kidon'hiya'fik pi'hëdi, will he du, to go around, to circle, to wrap.-
show it to me? tohgna'k ya'kidoWhi- aduyë (masc. word), to wrap a cord,
yaflW, you showed it to me yesterday. etc., several times around an object
kidowhiyafika', show it to mel ak'l- (adu'hayl', adu'hilflW). aduhinyL, I
donhi (?), to be looking at one another. wrap it around thee. aduyaflke, thou
a'lddonxtu', they looked at one dost wrap it around me. adu, (he)
another (?). a'kddon'xtu xa', we are all went around it (7: 2). adudu'di,
looking at one another (N. B.: hitu and (it) was flying around and around
hintu become xtu in the plural; xa is (28: 62).--adu'yaxan' (fem. word), to
usually a sign of past time). dowx , wrap a cord etc., several times around
"sits to see," the sights of a gun. an object (said to a female) (adu'-
olVdonhonni', " what is used for looking hayaxan, adu'hílflkaxan').-adu'di
at or seeing," a mirror. ondonhon' (=apëni), to go around or wrap around
xw4dati', "to see with light from out- an object (aya'dudi, reka'dudi; adutu',
side," window glass. -u'dunàhi', to face aya'dutu', nka'dutu') (7: 5).-adu'-
an object or place (ayu'dunahi', nxu'- sew? (=adudi+sofea), to wrap a cord
dunahi'). nyu'dunahi', I face you. once around an object (ayadu'eonea',
aye'wi ko u'dunahi', he faces the door. nkadu'sonaa'). nyadu'sonea', I wrap
yaftku'dunahi', he faces me. hi'yaflku'- once around you.-duwè3', to untie, un-
dunahi', thou (you) face me (also wrap (i'duwl, ndu'wë). kdduwi', to
14: 26). ka'dohonni', not to see, to be untie another, as by his request to untie
blind (kaya'dohonni', nka'dohonni'; his property ( for him) (ya'k4duwe', axk-
ka'dohontuni' (=ha'donxtuni' ), haya' do- duwë'; kïdu'wétu' ya'kfduwelu', a'xki-
hontuni', nka'dohontuni'). sinjo' ka'do- duwetu'). nyi'kkduwV, I untied you.
honni' idon'hon, did you see the blind nyikYduwa' dande', I will untie you.
boy? ndon'ni, I have not seen him or ewande' yanxkiduwis', he untied me.
her. ndo"ni xya', I have not yet seen ayindi' yanxkïduwY, you untied me.
him or her. kiidon'ni, not to see it, her ndohu' yanxktduwa', come right to me
or him (ku'yudon'ni, ndowni; ktldon'tu- (and) untie me! (3:21).-aduhi', afence.
ni', ku'yudontuni', ndon'tuni'). nyidon'- aduxtca'ti aduhi', a rail fence. hayifiki'
ni, I do (or did) not see you. ku'yan- aduhi', a stock fence. aduhi' ndoaa"-
186 BUREAU OF AME RICAN ETHNOLOGY [Bum. 47
hin tohoxka' sin' hin ne'di ndowhi', I see dutan or titan.-iñkddittan, I urge you on
(or, saw) the horse standing on this (17: 20). kddutardaha' !she sent them
side of the fence. aduhi' sanhiw'yaw off (28: 38). kddiltaw, (she) urgedhim
aiw¢o' yaowni n inaxe', did you hear on (29: 15) (ratheraktidütanni). teuñk
that boy who is (stands) singing on the a'kdtltaw'ni, he set the dog on him (p.
other side of the fence? aduhi' ndosaw'- 147: 2). tcuñkaya'kdtltaWni, did you
hiw waka' nk a'pxuye'di, this cow on this set the dog on him? (p. 147:3). tcuñk
side of the fence is apt to (or, prone to) ñka'kdtltanni, I set the dog on him (p.
gore. aduhi' e'usawhiw wakene'yan (147: 4) . ya'ñkudutan'tu kan xkïde'di,
ka'pxuye'ni, that cow (standing) yonder they started me homeward (p.159: 14 ).
on the other side of the fence does not kdduta"'k de'di, he set the dog on him
gore. aduxtcalti, a rail, rails. adu'hi (B) and then he (B) went (p. 168: 1).
yiñki', a garden. duhiñki' (contraction a'kdtitan'tu, they set him on (11: 4).
of last). die/tie/pi, a gate (aduhi+ (Also p. 159: 15, 16, 17; p. 188: 2, 3.)
gyepi).-a'xkidonni', a man's breech- e, the aforesaid: refers to some anteced-
cloth belt, a belt. axkidon' apxa'di, to ent expressed, not implied.-Tanyan'
puta standing object in the belt (axkidon' hanya' tcïna'ni ko' Tanyi'ñkiyan hanya'
a'yupxa'di,gxkidor dñkpxa'di; axkidof' e' kuna'tuni', there are not as many
apxatu', axkidow' a'yupxatu', axkidow' people in Lecompte as there are in
iiñkpxa'tu) . axkido" kida'mall fl xow- Alexandria. nka'diyan e' ande', my
he'di, to put a horizontal or long object, father he the aforesaid) moves, or, I
as a knife, etc., in the belt (axkidon' have a father. nka'diyan e' mañki',
kida'mañkyë' xow'haye'di, axkidow Lida' my father he reclines, I have a father.
mañkyg' xowhilñke'di). axkidow' xon- nkon'ni e' ande', my mother she moves,
he'di, to put a cv. object, etc., in the belt or, I have a mother. nkowni e nañki',
(axkidon' xowhaye'di, axkidor xow- my mother she sits, or, I have a
hdñke'di; axkidon' xowhetu', axkidon' mother. (Also 9: 4.)-e'di; tan e'di
xon'hayetu', axl-idon' xowhdñketu'). ka'wak ya'tcis, what is the town's name?
axkidow' tcu' di, to put a number of (Bk. ). -e'yan, there (8: 3; 8: 17, 18,19;
small objects in the belt (axkidow' 10: 5). e'yan hi, or eyan' hin, to reach
i'tcuai, axkidow' dñktcu'di; axkidow' there (e'yan a'yihi, e'yan nkihi') [The
tcutu', axkidon' i'tcutu, axkidow till- plurals given for this verb may be
kteutu). (Also 8: 3, 5, 7, 10, 12, 14, 22; those of inhin': e'yan in'hin, e'yan a'yin-
11: 3; 20: 15, 26, 32, 34, 35, 38, 37; hiw, e'yan nki'hin]. e'yan hi' xyan
21:16, 25; 22:13; 28:75; p. 142:27, 31.) kiya' de o"'knë ktuxa', when he reached
dudayi', a weed. (See tudi and hayi. ) there, he (the Sun) had already gone,
difhonni.-/.9i/ A' di diihonni, to have they say (3: 11, 12 ) . e'yan nkinhin' xyan
the hand, foot, etc., numb or asleep de owknë, he had already gone when I
(p. 149: 24). arrived there. xki'tonni eyan nkihiw
dttk-, prefix indicating action as in hit- xyo, I will reach there first (3: 16). eyan'
ting or punching. hi ha' kiklnno', when he reached there
duka, to peel off the bark (28: 57). he spoke to it (1: 11). ekaw Toweyaw
dtikßtcßpa.-a'dilkíltcdpan', they were eyan' hi, then the (distant) Frenchman
very thick on him (31: 5). arrived there (1: 15; 2: 3). "eyan'-
dus.-adustu', they (mules) kick habitu- hinta'," Tcëtkana' ki'yehaw klde'di, "go
ally (p. 128: 12). kadustuni,they(mules) there," the Rabbit said to him and
do not kick habitually (p. 128: 13). went home (2: 10, 12). eyan' inhiw,
dus.-tddildusë'dti, refers to the noise to reach there (e'yan a'yinhi"', e'yan
made by amouse when gnawing wood.- nkinhiw; eyan iwxtu', e'yan a'yiwxtu',
aduska', generic: a rat, rats (14: 29), e'yan nkinxtu'). wite'di ko e'yan nkinxtu'
adic'sk xohi', a species of rat that in- dande'Ba'yusyan', we shall reach Bun-
habits the canebrakes of Louisiana, kie to -morrow. e'yan nkihin' yañka' de
"ancient rat." Adu'skana, Ancient of on'knL, he had already gone when I
Wood Rats (14: 2, 5, 12, 24, 28, 29). reached there. eyan nkihi"' yañika' fe
DOBSITY-SWANTON] THE BILOXI AND OFO LANGUAGES 187
on'manki', "I reached there when hayë', I leave it for you (pl.). e'yan
dead made he lay," he was already ma'ñkiyiki'dghayëtu' (?), they leave
dead when I reached there. tan'niki- it for you (pl.). /yan ma'ñkihiftki'dg-
yan' eyan' inhin', he was the first one ha'yëtu', we leave it for you (pl.).
to reach there. e'yan kldi', to reach ¿yan ma'nkiyanxki'dahayë', he leaves it
there, his home (2: 18) (e'yan yakfdi', for us. e'yan ma'ñkiyanxki'dgha'yëtu',
e'yan xkidi'; e'yan kinhin', e'yan yakihin' they leave it for us. e'yan ma'ñkihi-
(instead of e'yan ikin'hin), e'yan xkinhin'. yanxki'dghayë', thou (you) leave it for
Futures: cyan Mt' dande', e'yan us. e'yan ma'nkihiyanxki'dahayëtu', ye
yakïdi' dande, etc.). e'yan kï'dihan' (you) leave it for us. e'yan kiima'ñki-
klduni' da tcaktca'ke ha'maki, when ki'dgha'yëni', not to leave or put a
he reached home, he gathered a lot of horizontal object there for them (e yan
young canes and hung them up (2: kilma'ñkiyaki'dahayisni', e'yan kiima'n-
2, 3). e'yan kïde'di (by analogy=13., kihaxki'dltha'yéni'; cyan ktima'ñkiki'dg-
ëdi gee, but given as=g., ire), to go ha'y tuni', e'yan kiima'ñkiyaki'dgha'y?s-
or to have gone to a particular place tuni', e'yan kdma'ñkihaxki'dgha'yëtuni').
(e'yan ka'yide'di, e'yan nde'di, pl., e'yan kûma'ñkiyiki'dghayëni' (?), he
cyan a'de(±tu'), e'yan kaya'de(±tu'), leaves it not for you (pl.). e'yan
e'yannkade (±tu' ). Futures : e'yan ktima'ñkihinki'dgha'yini', I leave it not
Lida' dande', e'yan kayada' dande', e'yan for you (pl.). e'yan ktlma'nkiyiki'dg-
nda' dande; e'yan ada' dande', e'yan ha'yëtuni' (?), they not for you (pl.).
kayada' dande', e'yan nkada' dande'). eya" kilma'ñkihiñki'dgha'yëtuni',
e'yan nde' xana', I can go thither (if we ... not ... for you (pl.). e'yan
I wish: masc.). e'yan betide/di, to kiima'f iya'nxki'dahayeni', he ... not
be going thither again (e'yan kye'- ... for us. e'yan kiima'nkiyanxki'-
dedi, e'yan kiya'ndedi; e'yan kya'de, dgha'ygtuni', they ... not ... for
e'yan ya'yade, e'yan kiya'nkade. Fu- us. éyan kûma'ñkihiyanxki'dgha'ybai',
tures: e'yan kye'ida dande', cyan kye'da thou ... not ... for us. e'yan
dande, cyan kiya'nda dande'; e'yan kkma'nkihiyanxki'dgha'ygtuni', ye .. .
kya'da dande, cyan kya'yada dande', not ... for us. e'yan kkma'nkiytai',
cyan kiya'nkada dande). cyan ma'ñ- not to leave or put a horizontal object
kiyë, to leave or put a horizontal object there (e'yan kilma'ñkiha'yëni', e'yan
(as a tool) there (e'yan ma'ñkihayë', ktima'nkinkëni'; e'yan kiima'nkiyetuni',
e'yan ma'ñkiñkë'; e'yan ma'nkiyëtu', e'yan kkma'ñkiha'yëtuni', e'yan kiima'ñ-
e'yan ma'ñkiha'yëtu', cyan ma'nki- kinkëtuni'). cyan kiima'ñkikiyëni', not
nkëtu') (cf. ma). e'yan ma'ñkikiyë', to to leave or put a horizontal object
leave or put a horizontal object there for another (e'yan kdma'nkiha'ki-
there for another (e'yan ma'ñkiha'kiyg, yëni', e'yan ktbma'ñkiha'xkiyëni'; e'yan
e'yan ma'ñkiha'xkiyë; cyan ma'Zkikr kti'ma'ñkikiyt'tuni', e'yan ktitma'nkiha'-
yëtu', e'yan ma'ñkiha'kiyëtu', e'yan ma'n- kiyëtuni', e'yan kilma'nkiha'xkiyëtuni').
kiha'xkiyëtu'). e'yan ma'ñkihi'ñkiyls', /yan na'ñkiy/, to leave or put a cv.
I leave it for thee (you). e'yan object, garment, etc., there (e'yan
ma'nkiyan'xkiyë, he leaves it for me. na'ñkihayë', e'yan na'ñkiñkcg'; e'yan
e'yan ma'ñkihiyan'xkiyë, thou (you) na'ñkiyi;tu', e'yan na'1 iha'y?ttu', e'yan
leave it for me. e'yan ma'ñkiki'dg- na'1 iñkZltu') (cf. na'nki ). e'yan
haye, to leave or put a horizontal ob- kdna'itkiyeni', not to leave or put a
ject there for them (e'yan ma'nkiyaki'- cv. object, etc., there (/yan kdna'n-
d(thayë', e'yan ma'ñkihaxki'dghayë). kiha'yni', e'yan kdna'nkinkLhai'; cyan
cyan ma'ñkiki'dghayëtu', they leave it kdna'nkiyëtuni', e'yan kitna'ñkiha'yg-
for them. cyan ma'nkiyaki'dghayëtu', tuni', cyan ktlna'nkifI tuni'). éyan
ye leave it for them. cyan ma'nkihax- na'nkikiy/, to leave or put a cv. ob-
ki'dghayétu', we leave it for them. ject, etc., there for another (e'yan na'n-
cyan ma'ñkiyiki'dghay/ (?), he leaves kiha'kiy, e'yan na'ñkiha'xkiye; cyan
it for you (pl.). eya" ma'ñkihiñki'dana'ñkikiyetu', cyan taa'nkiha'kiyëtu',
83515°-Bull. 47-12----13
188 BUREAU OF AMERI CAN ETHNOLOGY WILL. 47
e'yan na'ñ4iha'xkiyitu'). e'yan na'f- yëni', not to leave or put a standing

kihi'ñkiyi, I
for thee (you).
. . . object or a number of small objecta
e'yan na'ñkiyan'xkiyë, he ... for me. there (e'yan kdne'hayini', e'yan kdne-
e'yan na't ihiyan'xkiyi, thou (you) .. . Hñkini'; e'yan kdne'yituni', e'yan kd-
for me. cyan kdna'ñkikiyëni', not to ne'haytuni', ¿yan kdne'hfl uni').
leave or put a cv. object, etc., there cyan nekiyë', to leave or put a standing
for another (e'yan kdna'f iha'kiyini', object or a number of small objecta
e'yan kdna'ñkiha'xkiyini'; e'yan kdna'ñ- there for another (e'yan ne'hakiyë',
kikiyEtuni'; e'yan kdna'ñkiha'xkiyi- e'yan ne'haxkiye; e'yan ne'kiyëtu', cyan
tuni', e'yan kdna'ñkiha'xkiyituni'). ne'hakiyëtu', cyan ne'hgxkiyëtu'). e'yan
e'yan na'ñkiki'dghay/, to leave or put a ne'hiñkiy/, I . . . for you (thee).
cv. object, etc., there for them (e'yan e'yan ne'yanxkiyi', he . . . for me.
na'fZ iyaki'dghaye, cyan na'ñkihaxki'- e'yan ne'hiyan'xkiyi, you (thou) . . .
dahayy'). e'yan na'ñkiki'dgha'ytu', for me. e'yan kdne'kiyëni', not to leave
they ... for them. e'yan na'ñkiyaki'- or put a standing object or a number
dgha'yëtu', ye . . . for them. e'yan of small objects there for him (e'yan
na'l ihaxki'dgha'yëtu', we . . . for kdne'hakiyini', e'yan kdne'haxkiyini';
them. e'yan na'ñkiyiki'dghay/ (?), e'yan kttne'kiyëtuni', cyan kdne'haki-
he . . . for you (pl.). e'yan na'ñ- y2tuni', cyan kdne'haxkiybtuni'). e'yan
kiyiki'daha'yitu' (7), they ... for you ne'kidahaye, to leave or put a standing
( pl.) . e'yan na'ñihiñki'dghayi', I object or a number of small objects
... for you (pl.). e'yan na'9ikihiñki'- there for them (e'yan ne'yaki'dghay/,
daha'yëtu', we . . . for you (pl.). e'yan ne'haxki'dghayë'). e'yan ne-
e'yan na'flkiyanxki'dahayi, he ... for kidgha'yitu', they ... for them. e'yan
us. cyan na'ñkiyanxki'daha'ygtu', they ne'yaki'd thayitu', ye . . . for them.
. . . for us. e'yan na'ñkihiyanxki'- e'yan ne'haxki'dghayëtu', we ... for
dghayë', thou ... for us. e'yan na'ñ- them. e'yan ne'yikildghay / (?), he .. .
k ihiyanxki'dgha'yëtu', ye (you) leave a for you (pl.). e'yan ne'hillki'dahay?', I
cv. object there for us. e'yan kd- ... for you (pl.). e'yan nc'yiki'd¢-
na'ñkiki'dgha'yini', not to leave or put hayëtu', they ... for you (pl.?). e'yan
a cv. object, etc., there for them ne'hiftki'dghayëtu', we . . . for you
(e'yan kdna'ñkiyaki'dgha'yëni', e'yan (pl.). e'yan ne'yanxki'dghayt/, he .. .
kttna'ñkihaxki'dgha'yini'; cyan kd- for us. e'yan ne'yanxki'dgha'yëtu', they
na'ñkiki'd(tha'yituni', e'yañ kdna'ñkiya- ... for us. e'yan ne'hiyanxkidghay /,
ki'daha'yituni', cyan kdna'ñkihaxki'- thou ... for us. e'yan ne'hiyanzki'-
dgha'y?tuni'). e'yan kítna'ñkiyiki'- dghayitu', you (pl.) ... for us. cyan
daha'yni' (?), he ... not ... for you kdne'kidçiha'yisni', not to put or leave a
(pl.). e'yan kitna'ñkihiñki'dgha'yëni', I standing object or a number of small
. . . not ... for you (pl.). e'yan objects there for them (e'yan kdne-
kdna'ñkiyiki'daha'yëtuni' (?), they .. . yaki'dghayisni', e'yan kúne'haxki'dgha-
not . . . for you (pl.). e'yan kdna'ñ- yëni') cyan ktlne'kidgha'yëtuni', they
kihiñki'daha'yituni', we ... not .. . ... not ... for them (e'yan kdne-
for you. kdna'ñkiyanxki'dg-
e'yan yaki'dghayituni') (2 pl.). e'yan kdne'-
hayini', he . . . not . . . for us. haxki'dghayëtuni', we did not put it
cyan kilna'ñkiyanxkid¢ha'yytuni', they there for them. cyan kdne'yiki'dghay-
. .. not . for us. cyan kdna'9t
. . ni' (?), he ... not ... for you (pl.).
kihiyanxki'dgha'yini', thou . . . not e'yan kiine'hiñki'dghayini', I ... not
. . . for us. cyan kdna'ñkihiyan- ... for you. e'yan kdne'yiki'dghayittu',
xki'dghay2tuni', ye (you) ... 'not .. . they . . . not . .. for you. cyan
for us. cyan neyë', to leave or put a kilne'hiñki'daha'yëtuni' dande, we will
standing object or a number of small not put it there for you (all). e'yan
objects there (e'yan ne'hayi, e'yan ne'- kilne'yanxki'dghayë', he ... not .. .
híiñkë; cyan neyitu', cyan ne'hay2tu', for us. cyan kdne'yanxki'dghayëtuni',
cyan ne'hdlñkëtu') (cf. na) . cyan kilne'- they ... not ... for us. cyan kdne-
DOasIDY-6weNTOx7 THE BILOXI AND OFO LANGUAGES 189
hiyanxki'daha'yëni', thon ... not .. . gtañke'hi yate nkon'ni, I did call it
for us. e'yankdlne'hiyanxki'd¢ha'yëtuni', thus.-ë'tikihe'di, to say it or that, he
ye (you) ... not ... for ns.-e'wa, says it or that (ë'tikaye'di, 1s'tañxe'-
yonder, that (26: 82). ewaxti', further di). etinye'di, I said it to you.
(29: 34), still further. anya'di swan' /tiyañkddi, you said it or that to
sanhanni', that man (further off) is me.-"ndohu yanxkiduwa,"
strong. to'hgna' e'wayan, day before kihe'di gtuxd, "come and untie me,"
yesterday. ewanya'di (=ewa + anyadi), said the Sun to him (3: 21).-ëtikahex
yonder man, that man. swanya'di on, he said that all the time (e'tikaye-
yande ka'wa, who is yonder running dayon, etdñte'x neon, ltitahexatu' or
man? ewande' (=ewe+hande), he, she, gtikahexontu', ëtikayexatu or gtikayex
it (probably "he yonder"). ewande' pa ayontu'(?)). ëtuxa', it was said, they
ni'tani' xyë (m. sp.), his head is large. say-used in myths, and in quoting
e'wandehe or e'wrandehW (=ewande+ what was said by others long ago,
hi), he (or she) too. e'wand lWdan on' but of the truth of which the speaker
ni, "he too did it," to do just the same, is not positive. idi' ëtuxd, it was
to repay an injury (ayi'nthWdan ayon' said (long ago) that he said it (3: 8;
ni, nki'nthëdan nton'ni). e'we yoke', 7: 15). /tuke'tuxa' (past of gtuketu),
they (an. objects). ewe yoke' ko kuyan' is that the way to say it? or, did
x-tuni', they hate him. e'we yuke' they speak it in that manner? e'ttcke
pa ni'tata'ni xyë, their heads are large. ya'tuxa', is that the way you all say
e'weyukëhe' or e'we yufrhë, they too. it? (J. O. D. doubts this form).-
e, ë, to say.-e'kan, "Ayi'ndi ko iya' kiV, to say that to or about him
ñk aku'yan," On'ti ya'ndi he'di, etc., (ydkiy/di, dxkiy'di; ki'yëtu, ya'ki-
when he (the Rabbit) said this, the Bear yëtu', a'xkiyëtu'). my /di, I say or
said, "When you entertained me," said it to thee (you). inyd dande;
etc. (2: 22, 25). kawake'ni, he said iya'kktïki na', I will say it to you; do
nothing (1: 10.--haketu i'yan, how do not tell it. inya' xo, I am going to say
they call over yonder? Ans., Lamo'ri it to you. Tcëtkana' Onti'k, "Heyan'-
ë'tu, they say, Lamourie). kdwake- hintd," ki'yehan' kïde'di, the Rabbit
tu (=kawak+ituf), what is it called?- said to the Bear, "go there," and went
l'di or hdi', to say (ë'tikiy /di, home (2: 2) (see kanhi, ktitï). "û,"
l'túiñke'di; ltu', ë'tikiytu', Et4ñkè''- ktyl'han, kiyd k'lpana'hi dë' han, iñkne'
tu'). Lamori eta, they say (or, they On'ti ya'ndi, the Bear said, "Ohl" and
call it) Lamourie. ekan' ason' poskd turned back again and went and vom-
in'sihi'xti ma'ñki, l'di, then he (the ited (2: 20). kiye'di, he said to him
Rabbit) said that he lay (=was) in (6: 20).-he, to say it or that; to say it to
great dread of a brier patch (1: 16).- him. "inaye'yan," he' kan, "Aduti'
l'han (ë+han), he said it and . . . !stoke' ko ndu'zni xdna," ë'di Tcë'tkan-
ayin'sihi'xti ko' ason' kde'hinya xo', adi', when he (the Bear) said, "you
l'han Tcëtkana' du'si, he said, "as you can swallow that," the Rabbit said, "I
are in great dread of them, I will send have never eaten that sort of food"
you into the briers," and he seized the (2: 20, 22). he ken' ya'ndiyan tixtixyë'
Rabbit (1: 20). "anon' tan'xti nkati' ndñki Tcetkanddi, when he (the
na'," ghan' kïde'di, "I dwell in a large Bear) said that, the Rabbit's heart
brier patch," said he and he went home was palpitating (2: 25). he onde,
(2: 2).-Vtatahedi', to say that, he says he was saying that (which precedes)
that (g'tataye'di, l'tañte'di; g'takahetu', (1: 10).-hedi', hë'di (1: 17), to have
l'takayetu', is'tañketu'). ë'takaha' dande, said it; he did say it; to say that;
he will say that. l'takayd dande', you he did say that (which precedes)
will say that. Vtañka' dande', I will (ha'yedi', nkedi'; hetu', ha'yetu',
say that.-k'taxkiye'di, to have said it nketu'). "xkidd deride'," hedi' na,
to him (ë'tikiydkiye'di, ?tikaxkiye'di).- he said, "I will go homeward" (refer-
ëtañfhi, I said it in that manner. ring to himself). "xkida' dance',,,
190 BUREAU OF AMERI CAN ETHNOLOGY [BULL. 47
ha'yedi' na, you said, "I will go home- kayi', a mocking bird. tanEks hanyadi/
ward" (referring to yourself). "xkida' ade' yon hiya'ñheka'df kan' psde'hi ma'fI-
dande'," nkedi' na, I said, "I will go hd panan' ayindi'ta (lande, if you will
homeward" (referring to myself). talk to me in Biloxi, all these (horizon-
"kada' dande'," hetu' na, they said tal) knives shall be yours. ade' kd'deni
"they will go " "ikada' donde'," he'di, or ade' kddéni hédi, "he can not
hays' na, you (pl.) said, "you (pl.) speak the language well," i. e., the
will go." `Wade' dande'," n Btu' Biloxi language: a German, an Italian,
na, we said, "we will go homeward hence, a Jew (as those near the Biloxi
(?)" (referring to ourselves). teye were German or Russian Jews): hedi,
hëtu', they say that he killed him. in this compound, may be, "one said
tohana'k kYde'di, hëtu', they say that it," or "one says it;" and kddeni seems
he went home( -ward) yesterday. to be an unusual form of kadeni, as
tcehe'dan hëtu' (said to a woman or there is no idea of filth in the com-
women); tcehe'dan hUtu' nexo' (to a pound. ade' nanxk nan'pi (or kde'-
man or men), how far, or, how long did nanpi), he talked till day (aya'de
they say that it was? he han'tc kTdédi, inanxk nan'pi (or ,kde'nanpi), nkade'
he said that and went home, or, na+rxknan'pi (or kde'nanpi), ade' ha-
when he said that he went home ma'ñxk kde'nanpi, ayade himan'xk
(2: 10).-On'ti yandi' he'di, the Bear kde'nanpi, nkade' nIxonan'xk kde'nanpi).
(the subject) said that (which pre- ade' nanxk kdépei, he talked till night.
cedes) (2: 6, 10, 12; 7: 13).-kEtika- ade nanxk kdekrltfita'xexe, he talked till
he'di, to have said that (?) (hë'tikiyé- noon. ade' nanxk kdekaihin, he talked
di, hndfigidi; pl., heti4ahetu'; till late in the afternoon.-a'de küdil'-
hZ'tikiyëtu', hë'túkñgtu').-dede, speech, gayi' or ade' kdakayi', "it mocks one's
language. ta'nas hanya' dede, words," a mocking bird.-taneks han-
the Biloxi language (=ta'nkks hanya' yadi' ade' yadédi, do you speak the
ade').-hade or hade'di, to talk. Biloxi language? kïa'dëdaha', kyade-
hade' padOa'dla tcedi', a great talker. daha', to talk or speak for them,
hadé kade niki', a silent person: lit., "he talks for them, " an interpreter
without talking a language (Bj., M.). (ya'kïa'dfdaha', or ya'kyadedaha, a'xkla'-
hade' natcka', "to talk short, " to speak a dMgha'). yan'xkyada'daha', talk for
few words at a time. anya'di ne' hadé- us. kyade'di, to talk for an-
di, the standing man talks.-hadetcko', other (yakyadedi). i'ñkyadédi, I talked
"to talk standing, " to act as a crier, for you. i'ñkyada' dande', I will
herald, or preacher, to preach, to pro- talk for you. yan'xkyade'di, did you
claim (haya'detcko', nka'detcko'). hade- talk for me? kïka'dëtu, they talk to-
ti', "preaching house, " a church gether. yakëka'ditu, you talk together.
(=yañkode, yon kode ti).-ad', to axktka'dëtu, we talk together.-ukadV,
talk; speech, language (aya'dë, or to talk to, to read (aloud?) (yuka'dë,
yadédi, nka'dë or dieddg). &IV d'ñkuka'dë; uka'dëtu', yuka'dëtu', ü'ñku-
sanhanni', to raise the voice (aya'dë ka'du'). hinyu'kade (or nyukade'), I
sanhanni', nka'dë sanhanni'). ta'nnks talk to you. ya'ñkukada', talk to me!
hanya' ade' dñka'dl te', I wish to i'yuka'de, he talks to you. ya'ñku-
speak the Biloxi language. tanks ka'de, he talks to me. aañki' yukë'
hanyadi' ade' yade'di, do you speak akütxyi' uka'dë yinspl'xtitu, (all) those
the Biloxi language? at" onde', he girls read very well. tanks hanyadi'
was talking so long (aya'dd onde', nka'- ade' yen hiya'ñkuka'dë kan padéhi ma'ñ-
dë onde', adë'tu o"de, etc.). ade kdf penan' ayindi'ta Bande, all these
hae'yf, "to talk slowly, " to whisper (horizontal) knives shall be yours, if
(aya'de hae'hayf, nka'de hae'hdñe). you talk to me in Biloxi. uka'dë
ta'nëks hanya' ade', the Biloxi language. kdépsi, he talked to him till night.
ade kade'ni, he does not speak the lan- uka'dfdaha', to speak to them (yuka'-
guage; a silent person (Bk.). ade kda- dëdaha', d'ñbuka'dëdgha'). uka'dëtu'-
DORSET-SWANTONI THE BILDBI AND OFO LANGUAGES 191
daha', they speak to them. yuka'dëtu'- finished mending the coat. yaduxtan'
daha', ye (you) speak to them. ti'flku- kiko' hedan', he has finished repairing
ka'd tu'daha', we speak to them. i'yuka'- the wagon. amee'wi aya'yixta'nini
dëdaha', he speaks to you. i'yuka'do- he'dan, have you finished using the
tu'daha', they speak to you. ya'ñkuka'- ax? a"ae'wi nka'yi'ta'n»ai he'dan, I
dgdaha', he speaks to us. ya'ñkuka'dï- have finished using, etc. i+hi' yañka'
tu'daha', they speak to us. hi &'xkukade', nkon he'dan në, I had already finished
to speak to himself (yin'xkukade, nkim- it when he came. ishi*' yafika' ayo"'
xkukade'). hade trade niki', "without he'dan ne, you had already finished it
talking a language": a silent person (Bj., when he came.-he'detu, a sign of com-
M.).-kyuka'dë, to speak to another for a plete action in the plural. dñktanhin'
third person; to read to another (yakyu'- he'detu, we have finished running.
kadë, xkyu'kadë; kyuka'dïtu, yakyu'kadï- yini' he'detu, you (pl.) have finished
tu', xkyu'kadëtu'). yan'xkyuka'de, he walking. nka'loho he'detu, we have
spoke to him for me. yanzkyu'kada', finished lying on it. ndu'kstlki'
speak to him for me. kyuka'dëdaha', he he'detu, we have finished breaking the
speaks for them. yakyu'kadödaha', thou cord, eta-ehe'dan or ehë'dan, so far
epeakeet for them. xkyu'kadëdaha', I and no farther; the end (1: 21; 2:32;
speak for them. kyuka'aetu'daha', they 3: 26). tcehe'dan ko e'hedan, as tall
speak for them. yakyu'kaatu'daha', ye as.-k'daeni', unfinished. kedan'
(you) speak for them. xkyu'kadëtu'daha', yëni', not to finish or complete a task
we speak for them. yan'xkyuka'dddaha', (kedan'haylni', kedan'hañklni'; kedan'-
he speaks for us. yan'xkyuka'dëtudsha', yltuni', keda"'hayltuni', kedan'hañkë-
they speak for us. yanxkyu'kada'daha', tuni'). kehe'detu', pl. sign of com-
speak to him for tn.-keg/der/it, or trade- pleted action. waxi' apasta'k nkon'
s, not to speak or talk (kaya'deni', kehe'detu', we have finished patching
nka'deni'). ade' kade'ni na, to be mute, the shoes. nka'hinatei' kehe'detu', we
dumb; he does not speak the language; have finished selling. nko"' kehe'detu',
a silent person (Bk.). na'wd dl an'xti we have finished making it. kito'-
kade'ni ndon'xtu, we have seen the mute wehi'fikehe'detu', we have swapped
woman to -day. Tanë'ka hanyadi' ade' (towe). Other verbs use hedetu in-
nkade'ni, I do not speak the Biloxi lan- stead of kehedetu. (Also 8: 4, 20, 25, 27;
guage. kika'dltu, they talked together 9: 5, 6, 15; 10: 21; 14: 7, 8, 10, 19, 23;
(7: 4). 19:5,7,8;20:1;21:2.)
6, = e or ay (?).-d'kitVnaxi, is he your 6di', behold; at length.-6di' 2bëtkana.'
friend? (tënaxi'). Ú1n4Ú9/ kinonpe' ti' xyapka' kti'handon'
e'dald.-yahe'dakiye, you ought to make ëtuxa', at length (or, once upon a time)
it a little better (p. 152: 1). yahe e- it is said that the Rabbit lived in a tent
dakiye naxki'ya, he ought to have with his grandmother (3: 1). ëdi'
made it better (but he did not) Ma' ko dusi' on'xa ëtuxe', behold, the
(p. 152: 2). Sun had been caught (3: 13). ëdi',
ides (?), completed; finished. --dan (?), am'yadi 'si' naskëxti' kito"'ni de' on'knë
15: 2. hë'tu, they finished (26: 65). ltuxa', behold, a man with very long feet
fe'hadan, finished that (28:42). hldhan had passed along ahead of him (3: 2, 3).
(he'dan + has), finished. de'hldhan', Sdidin' (word of uncertain meaning) ,
when that (was) finished (6:15).- (14: 19).
edanyé', to finish or complete a task e'kêdxyi", afterward (9: 12).
(edam' hayg', edam' hedge; edam' yëtu', ëktaani', a sharp peak or hill.-ë'ktan-
edam' hayäu', edam haftkltu').-hedan', nihi'xyl, many sharp pis.
sign of complete action; not used after ë'xka or hë'xka, 'the black -headed
verbs of motion. waxi' apa' tak o"' buzzard. -D'xka po'tckana' (10:17), or
heda"', the shoe has been patched. Ele'xkanadi (10: 19), the Ancient of
do'xpl wakl" kiko' Wan', she (bas) Black -headed Buzzards. Vxka naske
192 BUREAU OF AMEBICAN ETHNOLOGY (sorr..47
or hë'xka wake, the red-headed buz- guW, because, since, that kind or
zard, "the long ë'xka." Exkana' sort.-ka'wa 4y2h0*tuni'ëtukë'tei'waxti
akëna, Hexkana' ekena, Ancient of Red- ndo"x ton, we have seen great trouble
headed Buzzards (15:4), the Ancient because we knew nothing. H'hiyë'ho"-
of Long -necked Buzzards (28: 240, ya'fikëdghani' ëtukë' tciwocixti' ndo"xt
256). ow, we have seen great trouble because
Wxt1, far.-?..rin, far off (29:2). extiztV, he did not teach us. Ode kadëni',
very far (26: 63). L'xtihiJV, how could why does it not burn? Ans., ëtukë'
that be? (26: 32). ktidotel', because it is very wet. ku'ti-
e'ma.-e'ma a'hi, close to him (21: maflkdë' kihiyeo"hi'yë ëtuw ka'hena'n
6, 15).bmaWhia, she gets just there iyëho*' ni, you know everything be-
(28: 173). ema", just there (28: cause God has taught you (5: 8, 9).
77, 239). aduti' eke' ko ndu'xni xa'na, I have
ema"', see (?) look oat!-ema"', never eaten that sort of food (2: 21).
dupa'xkgn, see 1 open the door I (said ë'tüxkie, at any rate, nevertheless, not-
by a female to a female). emuv, withstanding. ë'tüixkikë' adë', it (wood)
asp' di ha' hine', look out ! some one burns notwithstanding (it is not very
is coming!-eman . . . na, beware, dry).
lest .... ema"' idon'dgha' na', been (cf. e).-eu'k (oho' ha'nde, he just
ware lest you look at them 1 (do not went falling about (p.153: 27) . e'uka'de
look at them!). ema"' idowhi na', be- i'de yuke, they just went falling about
ware lest you look at him! ema"' i'da (19: 12; p. 153: 26). e'wakandë'
na', beware lest you go! emus' iyotu' tlfiktoho' ftka'nde, I just went falling
ha na', beware! they might shoot you 1 about (p. 153: 29).
afikaapi' email aya'puxi' na, oho"' na', eyaxa', the only one.-k fide ak eyaxa',
beware lest you touch the gun, (for) it the only bird.
might go off! ema"', kcixka' haka'- ha, to have (?).-a'yihixti'hayetu, you
naki xyo', take carel or the pig will get (pl.) have so muchaf it (20: 18).
out. ha (placed after the second of two nouns),
e'tax.-e'tax kºke, it makes no difference or.-eiftd aaflki' ha hands, is that a boy
(20: 22). or a girl? tohdxk waka' ha ha'nts, is
or ë'4L-'ti, here (20:23). eti, that a horse or a cow? Tanë'ka' anya'di
there (21: 31, 35), this is it (26: 17, Ma'mo achyja'di ha ha'n*", is he a Biloxi
41; p. 158: 18, 21). or an Alibamu man? toho'xk nonpas'
41;i e, so, thus, as.-ëtikëtu', they do so da'ni ha ndosdaha', I saw two of
(20: 47). tanyi'fikiyan ti' tcina'ni ko three homes. as'ya'di nonpa' da'ni
ïti'ke na', Ba'yusyan', there are as many ha ndon'daha', I saw two or three
housed in Lecompte as there are in men.
Bunkie. tcina' yuke'di ko ëti'ke, as many ha.-teioNW ha ni, how would it be?
as. ka'wa ni'ki na'xkan /'tik? ya'nde na', (28: 29, 31).
he (the Rabbit) was there at length, haataw tani', the banana. -haatan' tani'
but he (the Bear?) sat without any- hapi', a banana leaf. Mate' tani' yo',
thing for him (2: 16). aktlti'xtcitihë' the fruit of the banana. haataw tarsi'
ko ë'tikë', it is as deep as that (water).
udi', a banana stalk.
hade'hi, thin (see supi').
etiki'xti na, he was poor enough (before
that misfortune overtook him) (some- hadhi', to beg (haya'dhi, nka'dhi, had-
times used with kawaxti xyë). kë'fikë- hitu', haya'dhitu', nka'dhitu').-hadhi'
ni, that is not the way. kë'tiki'ni; ti në' to ni'ki, he does not wish to beg.
ko ko'hi ti ne'di kdhi këtiki'ni, that haya'dhi to ni'ki, you do not wish to beg.
house is not as high as this one (këtikini nka'dhi to ni'ki, I do not wish to beg.-
may be intended for këtikëni). hayë'- kaha'ddh2lni', not to beg (ka'haya'dd-
fikëpi'hëdi, you ought to do that (Bk.). hilni', nka'dûhdni'; pl., kaha'dtlhdltuni',
(Also 7: 3; 8: 11, 22, 26; 9: 8; 10: 25; ka'ha ye' ddhdtuni', nka'dhhíituni').
14: 15, 19.) hadiytyshia', a riddle or sieve.
DOE9$y-aWANTON] THE BILOXI AND 0x'0 LANGUAGES 193
hae'yë (ha'ehayë, ha'eh4ñkë'). ade 129, 133, 180, 218, 219, 220, 239; p.
hae'yë, "to talk slowly," to whisper. 156: 25, 26, 27.)
ha'hon.-ha'hon de'di, to stub the toe haxeye', a crest of hair (on the human
against something (aya'ho" de'di, head).-haa'xaxeyë', the crest of a bird.
nka'hon de'di; ha'hon detu', aya'hon pka'naxexe, a scalp lock.
detu', nka'hon Mu'). ha'me, a bent tree.-` `ha'me tan! on'ni
hai, ai, haidi', blood; to bleed. hiptcún nkati' na'," ë han' kldë' kan, Tegtkana'di
haidi' na, your nose bleeds. ayi'nixu'x- ti'wo de'di, when he (the Bear) had
wi ha'idi' na, your ear bleeds, or is said, " I dwell in a large bent tree,"
bleeding. ai yan, the blood (28: 42). and went home, the Rabbit went
ayi'txaxti, very bloody (28: 40). haiti', abroad (2: 11). ha'me tan' on inda'hi
"blood house," a vein, veins. hai'ki- ande' txye, he was hunting for (in the
neonni', "blood's mother," the milt or past) the large bent tree (2: 12).
spleen. hai'kinedi', the milt or spleen ha'nde or a'nde, to be (a sign of con-
(?) ai'kine'yan, the milt or spleen (ay- tinuous or incomplete action), (aya'nde
a'ikineyan', nka' kineyan'). iyo' yi'- or hiyande nka'nde; plurals: yuke(di);
kin? di, you have a pain in the spleen.- yayuke(di); nyuke(di).-spdehi' du'si
haiki', to be related to another (to be ha'nde, he is holding a knife. spdehi'
of one blood). aya'iki, you are i'dusi aya'nde, you are holding, etc.
related to him. nka'iki, I am related apdehi' ndu'si nka'nde, I am holding,
to him. ha'ikitu', they are related to etc. unoxë' ha'nde onxa, he was dwell-
him. aya'ikitu', ye (you) are related ing with her (continuons act). uyi'hi
to him. nka'ikitu', we are related to ha'nde, he was thinking (continuous
him. nya'iki, I am related to thee act). naduti' na'ñki yan kan', ini'hin
(you). yañka'iki, he is related to me. ha'nde, while I was eating, he was
hi'yañka'iki, thou (you) art related to drinking. it hande' na'ñki yan kan',
me. aye yiici, your kindred (26: 38). nkaduti' na'Ilki na', while he was drink-
ayö'ki trl'dig, what kin are you two? ing, I was eating. sinto' iñlcsiyo' du'ti
kihd'ki tcl'dikë yuWdi, what kin are ha'nde, the boy continues eating the
they two? fi'ñkikiha'ztu',we are related meat, he is still eating it. nktinnoxe
to one another, we are kin. ha'idiwiít- nka'nde onxa, Î used to live (lit., I used
kina' (G.); ha'idi we'tkina (G.), the to be living) with her (long ago).
blood runs out. (Also 22: 8, 9; 28: nkûnnoxe nka'nde on'ni, I did live
10). with her for some time. nkdnnoxi'
ha/Lana/id', hakií'niiki, or aka'naki, xa nka'nde, I am still living with her.
to emerge, come forth, come out from maxintiyan paspahon ha'nde, she is
(haya'kanaki (yakanaki', haya'künüki), frying eggs. xa' nine tielce'hi" nkande,
nka'kanaki, or nka'künüki).-ins' ha'- I (still) stand (here) and make it (a
kanaki', "the sun comes out," sunrise. heavy object) roll over and over in
ernan', kcicka' haka'naki xyo', look out! one direction. kkteni' hande, he (or
the hog will surely get out! ani' aka'- she) is not dead yet. anti yan e'yan
naki', the water comes out of the hi' wow tan' inda'hi hande'ácyan,
ground. aka'nañki, he came forth when the Bear reached there, he was
from (18: 8). iñkana'ñki (= ins aka- seeking a large brier patch (2: 4).
na'ñki), sunrise (17: 2). pe'tikan a'ka- aya'nde ken' é'tikinyonni wd, "When
na'ñiye", to take it outof the fire (p. 148: you were there, did I do that to you?":
81, 32). unatdï'kteldf hakü'nüki, when was that you whom I treated thus?
he dodged him (the Bear), he (the (2: 6, 13). ekanhan' akidi' ai'paiwe'di
Rabbit) got out of (the hollow tree) duti' ha'nde, and then he was eating
(2: 27). ikü'nükuwa'de, i'ñkana'ñki (for some time, the insects known in
uwa'dë (17: 2), "toward sunrise," the Louisiana as) "Bessie bugs" (2: 15).
east. (Also 8: 28; 10: 3, 21, 28, 32, anva' kaka' ye'hon te' ha'nde etuxa'
33; 26: 18, 53, 54, 55; 27: 10; 28: 12, 4oä'tkanadi', the Rabbit (for some
194 BUREAU OF AME BILAN ETHNOLOGY MULL. 47
time) had been wishing to know what Tcë'tkanadi,', "when they are seeking
sort of person this was (3: 4). uyi'hi you (as they move about), I will go
ha'nde, he was thinking that for some toward the place where you shall be,"
time (3: 6). tedma'na ktl+$1lwya*' said the Rabbit (2: 6, 7) . ite'ni hiya'nde,
unoxwë' a'nde onxa', long ago he was you are still alive, you are not dead
living with his grandmother. i'kiya- yet (see (e). spdehi' ndu'si nka'nde, I am
ho'ye a'ade, he still owes him. nka'di- holding. a knife. dflkte'ni nka'nde, I
yan e' ande', "my father he moves," am still alive, I am not dead yet.
I have a father. ayon'ni e' ande', "my anya'di hande sanhanni' xyï, that man
mother she moves," I have a mother. is very strong. antkde, to keep on at it
tcu'flki iflkta'ka'nde, "my dog moves," till. 4ikayö'ndaha yantkde', you keep
I have a dog. tcu'íiki i'tak a'nde, you on at it till. ëtiafíkon'daha nkantkde
have a dog. tcu'fiki kta'k dude, he or (+ psi =)midnight. etiañikolvdgha
she has a dog. (In forming such sen- nkande (no duration specified).-enedi
tences ande is not inflected, the only (possibly this should be hinedi), a
change taking place being in the kin- sign of continuous action (?). toitkana'
ship term or else in the possessive axokyoW yaakgsan' dusi' uxne'di, the
pronoun.) toho'xk tc'l'diki a'nde Rabbit took a piece of cane and a tin
("horse which moves your") or bucket, and was approaching the well
a'nde ko' a'yindi'ta,
toho'xk tez'diki (1: 9). dükätcke han in'pi. han kyan'-
which is your horse? teea'nde, heee hixne'di, he tied him and laid him down
moves here, or he is (still) here (t and was scolding him (as he stood?)
aya'nde, tee nka'nde; tee yukedi,uke
(1: 15, 16). yande( classifier), the run-
tee i'ydi, tee nyukedi). tee a'nde ning object. an'ya tan'hin yande'a'y,-
htbni, do you know the running man?
ha"'tca, he was there, but (I do not ewanya'di yande ka'wa, who is yonder
know where he is now). e'waa'nde, he running man? anyato' yande yiflkonni',
moves there, he is there. ens aya'nde, is that man married? (w. sp.). tcu'ñki
you moved there, were there. e'wa yande' naxtate' (w. to m.), kick that
nka'nde, I moved there, was there. dogl-ya'nde, at length (?), now (?).
e'wa yukedi, they move there, are or ka'wa ni'ki nax ken, Efikis ya'nde na',
were there. Asa i'yuedi, you (pl.) he (the Rabbit) was there at length,
moved there, were there. e'wanyuWdi, but he (the Bear) sat without any-
we moved there, were there. ens thing for him (2: 16).-ka'nde; e'wa
ka'nde heeled hangs, he was there, but ka'nde hantca' hangs, he was there,
(he has gone elsewhere). e'wa yukWdi but (he has gone elsewhere, and I do
hauled hone, they were there, but not know whither). ekande, to have
(they have gone elsewhere) . ha'me tan' stayed there (e'kaya'ndë, e'haflka'ndë).
o* i*da'hi ande' txye (= indahi hands (Also 2: 6, 15; 3: 7; 7: 3; 8: 1, 2, 12,
/swan), he was seeking a large bent 13, 18; 10: 5, 9, 19, 22, 30; 11: 1, 2,
tree (2: 13). a'nde a'on de han, when 3,6,8,9; 13:1; 14: 5; 20: 44,46,48;
he had been gone a long time (2: 15) ; 21: 7; 28: 76; p. 117: 5; p. 157: 26,
here a'nde seems to mean a long time. 27; p. 158: 11, 12; p. 160: 4, 5.)
ayu'ya" nka'kantcki'ke nka'nde xa na', Iha'në, awe' (18:4, 6), to find it (haya'nk,
am used to licking the dew off of (the nka'në).-inya'në, Ifound you. ewande
yaflka'në, he found me. hayi' ndyaftka'-
ground) (1: 7).-ant (24: 1). ande'dë, nk, you found me. onti'k ha'neotu' xa,
this running animate object. anya' they have found a bear and (men) have
tan'hin ande'dd nkyëhon'ni, I know this shot him (2: 31). anëtu', they found
running man. Wee andede', which her (20: 2).-kanëni', not to find it
of the two (7: 4). ande'ya*, that (kaya'ni ni', nka'nini'). ka'wak ka'nlni'
running animate object. alkydta"hi" Ituxa', it Jo said that he found nothing
ande'yan nkyèihon'ni, I know that run- (1: 4). (Also 7: 3; 9: 7, 11; 10: 17,
ning man. apdehi' i'dusi aya'nde, you 18; 13: 4; 21: 16; 22:14; 23: 15; 28:
are holding a knife. "i'yinda'hiyukedi 1, 81; 27: 1, 22; 28: 26, 55, 125, 130,
ko' ayande'yuura'yan nda'hi hani'," he di 227; 31: 33, 34).
Dosent-SWANTON] THE BILOXI AND OFO LANGUAGES 195
hani', meaning uncertain, a case of "ha- hau.-hauni', to dangle.-nixuxwi hauni,
pax legomenon."-i'yifda'hi yukë'di "dangle from the ears," earrings.
kdayande'yuwa'yan nda'hi hani', when ptctln hauni, "dangles from the nose,"
they are hunting you, I will go to the a nose ring. hauni' tcltütka', "they
place where you are (Bj., M.)-said dangle and shine," silver earrings.
by the Rabbit to the Bear (2: 29, 30). hauxyo', "something which hangs,"
ha'ntin, hang»', (1) perhaps; refers to a a fringe of skin. haudë', a woman's
present act c expresses uncertainty.- long skirt (See doapë' telcd,exy'
de'di ha'n' , perhaps he is going (or, tcpu'xi. )
has gonc! said when both the speaker hauti', to be sick in any way (aya'uti,
and the pei.aon addressed have not per- nka'uti; ha'utitu', aya'utitu', nka'u-
ceived the act (as when both are in a titu').-ha'uti' xyë, he is sick much or
house). ayi'ndi kd ya'xbrtca'di ha'ntln, often. tohana'kan an'ya hauti' ndon'hi,
perhaps you have forgotten me. në' I saw a sick man yesterday. anya'
pi'hiftkë ha'ntln, perhaps (or, I think hauti', a sick man. anxti' hauti', a sick
that) I am making this correctly. fe'di woman. (Also p. 143: 11.) yañka'wati',
ha'ntln, he may be dead. e'wa ka'nde I am sick; given in the following sen-
hantca' hamem, he was there, but (he has tence: ya1 a'wati' kikë' nkata'mini, al-
gone elsewhere, I know not whither). though I am sick, Î work (this may
e'wa yug'di hantca' hanan, they were have been intended for nka'uti,
there, but (they have gone elsewhere, I am sick). nka'duti' na'ünkihi' xye'ni
I know not whither). (Also 22: 10; yaflka'ti, I wished to eat it, but I was
24: 4, 5.) (2) Used interrogatively: sick. ktlha'utini', not to be sick (kk'-
sited sañki' ha ha'ntln, is that a boy or yuha'utini', nka'utini'; ktlha'utituni',
a girl? Who'xk wake' ha ha'ntln, is that kti'yuha'utituni', nka.'utituni'). ha'uti
a horse or a cow? Tanë'ks anya'di, Ma'mo tcti', "the red sickness," measles.
anya'di ha ha'ndn, is he a Biloxi or an hayi', an ending of many names of birds,
Alibamu man? fishes, insects, and plants, said by M. to
hao.-hao'di, to nail (haya'odi, nka'odi; mean, "that has its name all its life."
haotu', haya'otu', nka'otu').--haon'knë, (See ma, di'xti hayi' ha'pi, ro, konicka,
xya', he nailed it long ago. *neidi'xti kúnlaki hayi, pe'ti, hapenixka xyan'hayi',
had, a nail, nails (of metal). txvtd'mi hayi', yo, poxayi', xandayi',
ha'owudi', the beech tree. tclda'gayi', xondayi', omayi', púka'yi,
haoa, to cook (p. 142: 14,15) (cf. ue). kosayi', o, antcka', magi.)
hape'nixka /cyan' hayi', the meadow haayin. ha'yin naze, to ask a question
lark (cf. hapi). (aya'yin naxë', nYa'yin naxë').-nya'yin
ha'pi, hapi', awi (28: 28), awiyaa', a nazi", I ask you a question (4: 5, 6).
leaf, leaves.-ha'pi sonsa', one leaf. nya'yin naxa' dande', I will question
ha'pi nonpa', two leaves. ha'pi na'tcka, you. ayindi' yafla'yin nazi', you will
few leaves. ha'pi yi'hi, many leaves. question me. ewande yafika'yin naxl',
ha'pi pans', all the leaves. ha'pi he will question me. ha'yinnaxl'daha',
a'maftki (used because the leaves hang, to ask them a question, to question
M.), or ha'pi telna'ni (Bk. ), some leaves. them (aya'yinnaxë;daha', nka'yinnaxë'-
ha'pi ni'ki, no leaf, haatan' tani' hapi', d(tha'). ewande yañEa'yinnaxèl'daha',
a banana leaf. hap tcti', a red leaf. he questioned us. dehinnaxl' *ghee ,
hap totitu', red leaves. hap süpka', a ask them! (31: 19).
brown leaf, hap süpka' ayi'xti, many ha", ha, hither, toward speaker (p. 163:
brown leaves. haauitka', under the 4, 9). dohu' han, come right here!
leaves (17: 18). awi'tiak duti', "edible (male or female sp.). l 4iyan'te han, I
green (object)," turnips. and/aka tug am sleepy (7: 13).
donni', turnips (6: 4). awi'dak potcka', hall, and or when: always follows imme-
"round green (object)," cabbage. ha- diately after some verb.-akütxyi' dusi'
petka ha'yi, huckleberries, whortle- de han' tcakedi', take the book, go, and
berries. hang it up on a nail. han causes the
196 BUREAU OP AMEBI CAN ETHNOLOGY (sum,. 47
elision of final di of verbe, thus: pzi' han he, shall (11: 8).
apfidi'yë, he deceived him (pxidi) and he, h6, too, also. anya'di anxti'ya n he',
(thus) repaid him; ipri' han aptidi' a man and a woman. a'lzti' anya'diyan
hayl', you deceived him and (thus) re- he', a woman and a man. ,into' sa9iki'-
paid him; dnpxi' ham apüdiifike', I de- yan he', a boy and a girL ,info' yihi'
ceived him and (thus) repaid him. sailki'yan yihi' he', "boys girls too,"
dü'kütckl' han', in/pi han' kyawhixne'di, boys and girls. anya'di yihi' anxti'yan
he tied him and laid him down and was yihi' he', men and women. It occurs
scolding him as he stood (?) (1: 14, 15). as follows with the verb hands, to be:
psdehi'duai' haflkeyan' leiya' de ëtuxa', he hand -he ayindhë, ayinxtuhë, ewandehë,
seized the knife and departed again eweyukëhë, nkindhl, nkixtuhë. ehe, he
(3 : 19, 20). cyan' hi ha' klktnno', when too, she too, it too. ehe' kldu'nahiye,
he reached there, he spoke to him he too turned it. (Also 7 : 7 ; 9: 12 ;
(1 : 9). (Also 2 : 2, 3, 5,17, 18; 3:22; 14: 20; 15: 9, 10; 17: 20.)
6: 13, 15; 7 : 2, 4, 7, 8 ; 14: 1, etc.). hedan, tall, high, long:-tcehe'dan, how
has anl, oh no! (26: 32). high? how tall? how far? how long?
hantca, or ha'tc, (1) implies uncertain- ,info' ko tcehe'dan, how tall is the boy?
ty.-tel' a'nde han'tca, he was here, but (i. e., Bankston Johnson). ti' tko
(I do not know where he is now ). e'wwa kowo'hi tcehe'dan, how high is this
ka'nde hantea' han¢n, he was there, but house? ti ne'yan kowo'hi tcehe'dan, how
(he has gone somewhere). e'wa yukedi high is that house? yaduxtan' tanhin'
haute,' hangn, they were there, but natkohi' ndosan'hiyan ti ne'yan teehe'das,
(they have gone somewhere). (2) how high is the house on this side of
when. on'fi ya'ndi he/di hantca' te'yë té the railroad? tcehe'dan nkyë'honni', I
TeVtkana'lean, when the Bear said that do not know how high or tall. Tan-
(which precedes), he wished to kill the yi'iïkiyan kinhin' yantcede Lamo'ri
Rabbit (2:24). hakieniikihantca', when tcehe'dan, how far is it from Lecompte
he (the Rabbit) got out of it (2 : 27) . he to Lamourie? Lamo'ri kinhin' yantcede
halite klde'di, when he said that he went Tanyi'ñkiyan tcehe'dan, how far is it
home (2 : 9).-kan'tca, when (for some from Iamourie to Lecompte? dehe'dan,
time) (21 : 34), must have (28: 233). this high (p.123 : 6). Waif teehe'dan
hank, at length (28: 230). (Also 2: nkyë'honni', I do not know how deep
29; 9: 8; 14:27; 20:2,31,37; 23: it is. teehe'clan hëtu', how long, or,
14; 26: 20, 24, 48, 49, 50, 68 ; 27: 7 ; how far did they say that it was? (said
28: 14, 88, 235; 29: 23.) to a female or to females); but, tcehe'dan
he+!, O! yes (28: 99). feu' naxo', how far, etc., did they say
he, that.-hew,', to that place, that way. that it was? (said to a male or males).
hewn' de' donhi', go to that place or in tcehe'dan ko e'hedan, as tall as. tcehe'dan
that direction and look! he'yan, there, nedi' ko uki'leifige, half as tall.
in that place. de' heyan'hin, he dehe'dikan(tca'), to wait.--ïnyi'tuhe'dikan,
parted and arrived there. Tcëtkana' I wait till you get ready! tuhe'dikantca',
Onfi'k, "Heyan'hinta',"ki'yehan'kïde'di, wait till he gets ready! dflki'tuhe'di-
the Rabbit said to the Bear, "go kantca', wait till I get ready! wa'xd'll-
there," and went home (2: 1, 2). kusi he'dikantca', wait till I put on my
he'yan kl'di, to reach there again; to overshoes! ndüleatee han ko xku'di, I
reach there, his home (he'yan yakl'di, got dull and so I started back hither
he'yan xkedi). he'yan kl'di ktinkknyan' without waiting any longer (?) (p. 185:
kdtïki', (when) he reached home, he 25).
told his grandmother (3 : 16). heyafika' he -I- ha< ! interjection (used by the
yandi'hin, to think of that person con- Bear) : Oh! halloo! (2 : 15).-hehe+
tinually. he'une'di, that one. he'une'di ha'<, oh! (28: 31). hi+hg', inter-
i'naxtë, that one kicked you. (Also jection (used by the Rabbit): Oh!
8:5,11;9:14.) halloo! (2: 6).
DORSlT-SWANTON] THE BILOXI AND OFO LANGUAGES 197
hena'ni, every, every time.-hanya' nkiflxtu'). Tø'yi'faiyan nA,iflhin' t4u'di,
hena'ni, everybody, all the people. I came to Lecompte and have come
ka'wa hena'ni, every thing. e'witxti', here. tal' inhia' dande', he will come
hena'ni, very eariy every morning (3: here. wils'di ko teV inxiu' dande', they
1, 2). inkan' ndu'ai na'úflkihi' anje'ni will come (or, be) here to -morrow.
in8lGe/yaW hena'ni, I winhed that I ayi'hin yallka' nde o'knë, I had already
could take my cord, but he (the Sun) gone when you came. ayi'hi yañka'
scared me every time (3: 14, 15) (see nde'kn, I went when (shortly after)
ktna).-ka'hena'ni(_-kawa+ henani), you came. iMin' yaftka' nkon he'dan td,
everything. ka'hena'ni nyu'lci2IXlci', I when he came, I had already finished
have told you everything. ka'hena'n making it (as I stood). jnhjn' yaflka'
iyThoIl'ni, you know everything (5:10). ayow' he'dan n, when he came, you had
(A18o 10: 4; 11: 6; 19: 19; 24: 7.) already finished making it (as you
-hi, ..hi, a common suffix which changes stood). inhifl'xlcafl,when it had to come.
to z in contractions, and before tu (pl. inhin'x ko, when it must come (future).-
ending); as: asanhin, asanztu; don hi, inhl'nt, when he reached there; but if
donxtu; anahin, anaxtu; ayohi, ayox followed by a verb ending in kn, at the
ktci; a yasahi, anyasaxtu. moment that he reached there. iflhl'nt
hi, hilt, to reach, arrive at (changes to z nde'lcn, I went at the moment that
in contractions and before tu).-e'yafl he arrived there.-ayiM'nt, when you
hi, to reach there (7: 1, 2). yat/cu'hi, reached there; at the moment that you
you reach the other side (28: 73). reached there. ayih'f'nt nde'di, I went
ailcyu'hi, you reach the other side (28: when you reached there. ayihi'nt
76); to get over him (29: 34). e'yan nde'kn, I went at the moment that you
kiha'hi, he carried it there for him reached there. - nhinhVnt, when I
(10: 20). (A18o 8:4, 8, 9;-10: 13, 14, reached there; if followed by a verb
24, 31; 12: 2; 16: 2; 17: 4; 18: 9, 15; ending in hal, at the moment that I
19: 2, 3, 16; 20: 2-10, 16, 23, 25, 31, 34, reached there. nldnhf'nt de'knë, he
40; 21: 19; 22: 2, 3; 25: 2, 7; 26: 14, went (or, departed) at the moment
16, 25, 47, 56, 57, 76, 77, 89; 27: 21, 22; that I reached there. (Also 6: 13; 8:
28: 8, 27, 51, 55, 61, 67, 81, 99, 107, 116, 21; 10: 7, 23; 17: 4, 19; 18: 10, 13;
117, 126, 156, 157, 165, 167, 173, 182, 19: 2, 3, 17; 20: 35; 21:27, 34,38; 22:
185, 188, 192, 194; 29: 3, 4, 6, 18, 19, 22, 1,6; 23: 1,9, 12,16,21; 24: 1, 11; 25:
29; 31: 16, 20; p. 152: 30 passim; p. 3; 26: 72, 73, 76; 27: 8; 28: 39,42,43,
153:1-8; 15-19 passim. )-kldi', to have 85, 89, 131, 137, 147, 150, 151, 159, 213,
come back or home (yak4di', xlcidi'; 234; 29:20, 22; 31: 13, 24, 28.)
icinhin', ikin' hin, xldflhin'). k4di' da'ade, hi, hi (7: 7; 8: 25), when (?) (cf. han).
will he come? I wonder whether he ka'wa nkybhdntunj naxo', ncan/ya3axtu
will come! lcldi' dande', he will come hi', when we were (or, lived as) Indians
back. xkinhin' dande', we will (have) in the past, we knew nothing (5: 9).
come back. Jr&di, he reached home (7: hi, particle "used to modify other verba
7). yaWdi, you reach home (28: 59). when they occur before verbs of saying
xWdi, I have come back (26: 60). or thinking;" ought (p. 143 passim;
kúldeioflni'xti, she had not returned p. 160 passim; also 8: 3, 6, 9, 19, 20,
home at all (26: 13, 14). (Also 26: 2, 21,24, etc.); how.it is (8: 3,6); let! 8:
20, 26, 28, 31, 33, 34, 60, 64, 74, 88, 89; 9). hi'kine' hiko', you ought to arise
27: 2, 13, 16, 18, 25; 28: 11, 16, 19, 23, (= yakine' pi'hedi'din).
35,40, 60, 62, 70, 72, 75, 76, 84, 168, 169, hi, to emit an odor, to smell. pi'hi,
205, 206, 207, 214, 231,233,241, 242, 244; to emit a good odor, to smell good.
29: 10; 31: 2, 6,11,23, 26, 34.)_inhilV, atcfnnipihi ayudi, "grease smells good
to have come here for the first time, or, tree," slippery elm tree. xu'hi or
to this place not his home (a'yiflhi"/, xyu'hi, to omit a bad odor, to stink.
n4ihin' or ninhiW; pL inxtu', a'yinxtu, xuhjxti', to emit a very bad odor.
198 BUREAU OF AMERS CAN ETHNOLOGY (BULL. 47 .
anima xuhi, "the bad smelling duck," hon'na, just like (archaic for eke) (10:9;
the muscovy duck. pixuhi', pedere. 28: 233).
ta' xuhi', "bad smelling deer," a goat. hu (18:4), u ( 17: 9,13,17), hair (28: 50),
Its odor is ya"xi. to come. yu, you were coming ( 3 1: 15 ).
hider", (interrogative particle) (27:5). dohu', come right here! (male or fe-
hi'na, (a word in Opossum's song) (7: 11). male speaking). kux nañ e'di, (he)
hi'usan, (a strong negation) (cf. 6: 19; was returning in the distance (28: 12).
21:18; 28: 66; p. 157: 2, 3, 4, 6, 7, 8). hakutë', bring it hither (28: 59). do -
hi", hair, feathers. hin' tcdki', thick hair hu' han, come right here! (male or fe-
(cf. ahi).-axé'hin' or axe'yahin, wing male sp.). ndohu', come right to me!
feathers. Tce'tkana' axone' wa'nihiya' ndohu' yan'xklduwa', come right to me
hin' adatctka', the Rabbit's hair be- (and) untie me! (3: 20, 21). ndoku',
tween the shoulders was scorched come from that place to me! be coming
(3: 23).-a'nahin, the hair of the hu- tome! ndoku' xahata', come to me and
man head. dodihin, neck feathers. take a seat (2: 7, 15). yanhu'kafiko',
aindihin, tail feathers. ihin'yan, fur. be coming to me! wite'di ewe' ko yan-
ihi', fur (G.). kin' ihi' (ya), fur of a hu'kañko', come to me day after to-
cat (G.). Waka' tdtdiyë' hin'telteiya' ti' morrow. huyë', to cause to be coming
onyan', "Place where the man who hither; to send or pase an object this
Reddened Rawhides Used -to -live," way (hu'hayë', hu'hiafike'). kipa'nahi
Bismarck, La. (Also 14: 30; 28: 25, huya', hand it back (hither, to him)1
28, 35, 51.) The opposite of huye is deye (see de).
hifika'hi, to hook on or in anything.- hu' unni', he is coming. ina' hu' unni',
eñktoa'ke hiñka'hi, it hooked into my the sun is coming (said when his first
hand. hifika'hiye, to cause a hook to rays are visible above the horizon).-
hook on or in anything (hiñka'hihaye, u'di or hu'di, to be coming hither for
hiñka'hih*ñW) . the first time, or to this place not hie
hinya'ki, he got (a person) with them home (yudi, ñku'di). na-hintë' u'di,
(31: 12). the moon is coming (again). yahëde
hoitiY, an arrow head (see alike). da'wo hu'kañko', be coming hither now.
hon, present sign (p. 133: 5). da'wo hu'di, he is coming hither.-
hon or hûn, to cry out or give forth a ku'di, to come from a place (kayu'di,
sound (honhaye, honhañkë') (see tee'hi, ñku'di). kyahe'yan hu'di, he comes
ash). ka'wak hún'ye xo', what is he from the same place. Tanya"' kayu'di,
(or she) saying [probably "crying you have come from Alexandria. Tan-
out"] ?-ohowye, to cause to sound or yi'ñkiyan tco'kanan e'yan kayu'di, when
cry ont (ohon'haye', ohon'hciñW). yo- did you come from Lecompte (or Che-
honye ohon'ye, to play a fiddle. oho", neyville)? fiku'di, I have come from
crying out (17: 23; 28: 101, 110, 252, (a place named). Tanyi'f iyan fiku'di,
253, 254). onhon' crying (14: 28). I have come from Lecompte. Tanyi'n
ohon'ni, onomatope, to caw, as a crow; kiyan nkinhifi' fiku'di, I came to Le -
neigh, as a horse; quack, as a duck; compte and have come here. Tanya"'
explode, as a gun. maxi' oho"'ni, to ñku'di, I have come from Alexandria.
crow, as a rooster does. afikaapi' ems' ayan' dfikxa'pka aya'inde ndosa"hin ti
aya'puxi' na, oho"' na', beware lest you ne' ñku'di, I came from the house on
touch the gun! It might go off.-kon- this side of the bridge. nan'pihudi',
ha'yahonye, "to cause a bell to sound" dawn.-hu ne'di, to be coming hither
or "cry ont," to ring a bell (konha'ya- for the first time, or to this place not
honhayë', konha'yahonhañkë').-yohon- his home (yahu' ne'di, nku' ne'di; ahi'
ye, "what is made to cry out," afiddle. ha'maki, yahi' ha'maki, nkahi' ha' maki.
yohonye' oho"'ye, to play a fiddle.-ho- Futures: hu' dande, yahu' dande, nku'
he', to bellow, as a bull does. hohe' dande; ahi' dande, yahi dande', nkahi'
ha'nde, he continues bellowing. dande'). nku' ne'di, I was coming along.
DORSET -s WANTON] THE BILOXI AND OFO LANGUAGES 199
to'hana' nku' darde, I was about to be own. psde'hi nonpa' ma'ñ z14 indi'ta,
coming yesterday. eman', anya'di hu' these two (horizontal) knives are his.
hire, look out! some one is coming! i'ndikla'ni, not his or hers. psde'hi
any*' an'xti ya" a'hi ha'maki, a man need ma'9tkiyan i'ndikta'ni, those two
and a woman are coming. uxne'di, he (horizontal) knives are not his. (Also
was coming (1: 9). hu'kiyë, tosend an 8: 23, 26; 10: 18, 28; 20: 25; 24: 13;
object hither by some one (ha'yakiyë, 27: 15, 17.)
hu'haxkiyë; hu'kiyëtu', hu'yakiyëtu, hie - i ... na, a sign of prohibition.-inya'
haxkiyëtu'). to'hgna' ko akulxyi' hu'hift- dun de; iya'kriiíki na', I will say it to
kiyë', I sent a letter hither to you yester- you; do not tell it.
day. aktitayi' i9tk ta' idu'si ko', akiUxyi' id4', hidë', to fall of its own accord,
on' hu'yaxkiya', when you receive my as rice or shelled corn from a burst
letter, send one hither to me. akiUzyi' bag. wahu' xohi' idë', hail fell, it
idu'si ko' ayindhë' akiuxyi' huyan'xkiya', hailed. wahu' xohi' idë'kan nde'ni, I
when you receive the letter, do you did not go because it hailed. wahu'
(in turn) send me one. aktilayi' uksa'ni xohi' ild4 new, "ancient rain stands fall-
hu'yaxkiye na'21n4hi', I hope that you ing," it is hailing now. mite di ko
will send me a letter very soon (4: 5). wahu' xohi' i'da dande, it will hail to-
ku' nedi', to be returning hither (yaku' morrow. ifíkowa'ptitwi' hidë', it crum-
nedi, xkudi'; kahi' ha'maki, yaka'hi ha'- bled and fell of its own accord, as plas-
maki,xkahi'ha'maki). nde'ne'yankan', ter or a decayed stump. ani' hide , the
yaku' hire, while I was going, you water falls. a'yan to'ho nañtke'di, the
were coming back. yaku' ne' yankai", tree fell. itdduye' or itdduÿe wade,
while you were returning. nku' (rather "toward sunset," the west. (Also
xku') ne' ya"ka'*', while I was return- 10: 26; 14: 22; 19: 12; 23: 4; 28: 47,
ing.-du'cicku'; tohoxka' du'cYeku', to 68, 78.)
go and bring the horse; also, fetch ihW, grunting (28: 11).
the horse! (du'ciku'du, ndulcicku'; hie or her mouth (yihi', nkihi';
du'cickahi, i'ducika'hi, ndu'cika'hi). ihitu', yihitu', nkihitu').-ihi'yapi', his
(Also 8: 17; 10: 11; 18: 4, 9,12; 21:23, or her lips (yihi'yapi', niihi'yapi).
28, 29, 32; 22: 5; 28: 46, 49, 68, 78; ihi'yapi' ta'wiyan, hie or her upper lip.
27: 20, 23; 28: 22, 32, 49, 50, 60, 85, ihi'yapi' =hi', his or her lower lip.-
98, 107, 116, 126, 157, 162, 223, 231, i'hi kun'hia, palate, "upper mouth"
239; 29: 2, 9, 11, 12, 15, 16, 17, 19, 21, (G. ).
24, 28; 31: 14; p. 188: 4, 5, 7, 8, 9.) ixû"xti', to feel full after eating (yiarán-
i, hi, him (17: 12), indi, ind, ¿"d, int, xti', nkixtb+xti').
int, he, she, it (18: 5; 28: 82). (cf. iayon'ni,iaayo",very rapidly, quickly. -
ha'nde.) indhe, indhiv (cf. he), he too ode' ixyon'ni xyë, he talks very rapidly
(7: 10). inxthë, they too (8: 5). (p.164.7). aya'dea'yixyon'nixyë, you
i'nonpa', he too (12: 12), with him talk very rapidly (p. 164: 18). nka'de
(20:16). inxtu, they (31:30). indhe ñkiayowni xyë, I Silk very rapidly (p.
e'dekonxti', he (too) does just as he 184: 19). ade ixyon'tu xyë, they talk
(another) did (or does).-intza', or very rapidly (p. 184: 20). ni ixyon'tu
intxya', he or she alone, only he or she. xyë, he walkevery rapidly (p. 164: 21).
ayintxa', or ayintxya', thou alone. ata'mïni ixyowni xyë, he worksvery rap-
nkintxa', or nkintxya', I alone. intxatu', idly (p. 164: 22). inxyon'xti, making
or intxyatu', they alone. ayintxatu', ye haste (26: 29), very quickly (p. 160:
alone. nkin'txatu', we alone.-indi'ta or 1, 3).
i'ndita'ya", his or hers, hie or her own; imahilv, to paddle, use an oar (yimahin',
it is his or hers. ayi'ndita'yan, your nkimahin'; pl., i'maxtu', yimaxtu', nki-
own. nki'ndita'yan, my own. i'ndi- maxtu').-wite'di ko nkimahin' darde
ta'yantu', their own. ayi'ndiet'yantu', naha'diyan, I will paddle the boat to-
your own (pl.). nki'ndita'yantu', our morrow.
200 BUREAU OF AMEßI CAN ETHNOLOGY Mu.. 47
ins' or inayan', the sun.-ina' hu' unni', itcitca', brush (undergrowth) (28: 5)
the sun is coming-said when his first (cf. isa).
rays appear above the horizon. fna' itc!'tcold', a comforter (for a bed).
Ha'kanaki', the sun comes out; sunrise. ita, itani', itan' (20: 14, 16, 23, 24),
ina' faho', "the sun falls," sunset itan'ni (20: 10; 28: 30), haita'ni, mor-
(Bj., M.). ëdi' Ina' ko dual' on'xa tar... itapka', a pestle. nëto'pka, pestle
äuxa', behold the Sun had been taken, (G.).
they say (3: 15). lna' hood?, the sun itap, itkap, itzap (cf. inkxapka').-itap-
shines. Ina' kuwo' dedi' hum', they xkin', a floor. (The same persons gave
say that the Sun went up on high another word for floor, ipxkini. )
(3: 23). inaya" ko'wa de'di, the sun itapxkin' foxma'9tki, he is lying on the
moved. inayan' kó'kxahe'nik fe'hinylt floor. hai'txapka', a plank. itka'pxka
kï ima'flki xyo', before the sun moves I or itxa'pxka itcldo'yonni', a plane.
will surely kill you as (or where) you itë' (or contracted to te), his or her
recline (2: 24). ¿na' hu'ye wa'yan, forehead (i'yitë', « i 1r; itnu', i'yitetu',
"toward the coming of the sun," east- ik'flkitëtu'). In one instance (see be-
ward (7) . ilia' donhi', or mite' don'honni', low) itë is rendered "face" ; compare
"sees the sun," a clock. tina' donhi' the Dakota, in which there is but a
yi'itki, or ilia' donhonyifi i', "small slight difference between face (ite) and
(one) sees the sun," a watch. (Also forehead (it' e). kanx le' swan', "white-
7: 8; 19: 2; 29: 39. )-in or nahinfe, a faced bee," the bum blebee (also 28: 91).
moon or month. in/ sonsa', one' teuso', the eyebrows..
month. in' nonpa', two months. in' itka.-itka'yan, inside, within, in.-it-
mirk ë', "long month," March. nahinfe ka'yan *apt', to lay a large object in
käniixka', full moon. nahinfe' adopi' something. itka'yan xalWy1r, to put a
(or afopi), or nahinfë' afoho', new curved object in something. itka'yan
moon (see fopi). nahinfffi' u'di, the teudi', to put a number of small objects,
moon is coming. nahinfl sonsa', one as seeds, in something; to plant or
moon or month (= in sons). nahir« sow (7). itka'yan uatki', to stand a tall
taho', the moon has set. object in something. an'xu itka'yan,
indoke', a male animal.-nsa ïntoki' (or within the stone. itka'yan tcu'di, to
ïndoke' f ), a buffalo bull. put a number of small objects, as seeds,
i'ni or iniyan, hie elder brother (real or in something (itka'yan i'tcudi, itka'yan
potential), including his father's broth- llfiktcu'di; itka'yan tcutu', itIca'ya"
er's son older than himself (yi'ni(yan), i'tcutu, itka'ya" -k'4Ektcutu'). ha'awitka,
nkini'(yan); voc., hieA.-i'ni noxti', under the leaves (17: 18). akúútxyi'
or i'niyan noxti', his eldest brother. itka'yan, under or within yonder book
yi'ni noxti', thy eldest brother.- (p. 139: 11). hama itka'yan, under or
inon'ni, her real or potential elder in the ground (p. 139: 13). tz'tkä, into
sister, including her father's brother's the house (28:1; 31:10). ukpe itkaxeye,
daughter, if older than she (yinon'ni, to put a curved object within the
nkinonni') (28: 40). inon'ni noxti', her blanket. (Also 18: 18; p. 152: 5, 6, 7.)
eldest sister. iya.-iya'dgha', to be with them; he is
ini, to get well.-ayi'ni, you get well with them. a'yiya'daha', you (thou)
(28: 93, 103, 111). /third, I get well are with them. nki'yadaha', I am
(28: 94, 104, 112). with them. yiya'dgha', he is with you
inixyl, to play roughly with something (pl.) . nyi'yadaha', I am with you (all).
(28: 62, 64). iya'dahatu', they are with them. a'yi-
instodi', his elbows (insto' di, nsto'di; inya'dahatu', you (pl.) are with them.
sto'tu, ïnsto'tu, nstotu').--instodi' ape- nki'yadahatu', we are with them.
wayan', his right elbow. instodi' ka- yiya'dahatu', they are with you (pl.).
akani', his left elbow. nyi'yadghatu', we are with you (pl.).
isa', thicket (14: 29; 18: 3) (cf. itcitca'). ewande ya'flkiya'daha', he is with us.
ïskixpa', a weasel. ayindi' ya'ñkiyadgha', you (thou) are
DOEBnY-BwANTODi] THE BILOXI AND OFO LANGUAGES 201
with us. ¿we yuké ya'ñkiya'dahatu', wishes) to drink water. ani' ayin' te,
they are with us. ayinxtu' ya'iïkiya'- did (or, do) you wish to drink water?
dahatu', you (pl.) are with us. ani' /kin te', I wish (or, wished) to
i'yaa, over yonder.-hakë'tu i'yan, how drink water. i' ha'nde, he was drink-
do they call over yonder? ing (lit., he continued drinking); this
iyaa (cf. ki'yaaï).-iyan'hin, to love him use of i, instead of hini or inni, is puz-
or her (said of either sex). pl., zling. ani' hi onde, he was drinking
iyan'xtu, i'yanxtu', hin'hiyanxtu'. hin'- water slowly (ani' yin onde, ani' nkin
hiyan'hin xto' (probably means, I will onde', ani' in'tu onde', ani' yin'tu onde',
surely love thee); inyan'hinxti', I love ani' nkin'tu onde'). ani' hini', to drink
thee (you). i'xkiyan'hin, to love water (ani' ayi'ni, ani' nki'ni). ini'hi+;
himself (yi'xkiyan'hin, nki'xkiyan'hin; ini'hin ha'nde, he was drinking (=he
i'xkiyanxtu', fti'xkiyanxtu', nki'xkiyan- continued drinking); the use of inihin,
xtu') ayiñktayan, her pet one (deer) instead of hini or inni, is puzzling. ayin,
(28: 183).-kiyan'hin, to love what be - you drink (28: 253). ayinni', you did
longe to another. toho'xk kiyan'hin, to not drink. ani' kiya' ayinni' dande,
love another's horse. toho'xk iñkiyan'- you shall not drink again of the water
hinxti', I love your horse exceedingly. from the well (1: 6). ani' i'kin te',
kiya'nite'pi, to like the property of do you wish to drink water? a case
another (to like one on account of his of "hapax legomenon." ninon' yinki',
property, or on account of what he has a tin cup, probably means "small
given) (?) (ya'kiya'nite'pi, a'xk'tya'- drinking vessel."-duniyë', (1) to be
nite'pi). i'ñklya'nitepi', I like you (for drunk. i'duniyil, you are or were drunk.
or on account of it) (2: 22) . yan'xkiya'- nduni'yt', I am or was drunk (duniyëtu',
nitepi', he likes me, or you like me. i'duniytu', nduni'yëtu). (2) to cause to
toho'xk i'fikïya'nitepi', I love and pet be drunk; to make another drunk.
your horse.-ku'yanni', to hate; he duni'hayg, you made him drunk.
hates him (kuyan'ni, nyan'ni). kuyan'- duniftkë (contr. from duni'hiñkë), I
xtuni' (prefix e'we yuke' ko), they hate made him drunk. (Also 24: 2, 3, 8.)
him. ayin'xtu kd kuyan'xtuni', ye or iada'!, well! (27: 6).
you ' hate him. (nki'xtu ko') nyan'- inda (cf. da, to gather, and de, to go).-
xtuni', we hate him. ewande' kuya'n- inda'hi, to hunt, seek (ayinda'hi, nkin-
dahani', he or she hates them. ayi'ndi da'hi; indaxtu, ayindaxtu, nkindaxtu).
kuya'ndahani', thon hatest them. nyin'dahi, I seek you. i'yiada'hi, he
nya'ndahani', I hate them. e'we yuke' seeks you. ya'ñkinda'hi, he seeks me.
ko kuyan'xtudahani', they hate them. hiya'ñkinda'hi, you seek me. Subse-
ayin'xtu ko' kuyan'xtudahani', ye or you quently given thus: yanxkindahi, you
hate them. nki'xtu ko' nyan'xtuda- seek for me. yanxkin'dahi, he seeks for
hani', we hate them. innyan'ni (±na'), me. i'ñkinda'hi, I seek for thee (you).
I hate you. ewande' kuyan'yanni', he onti yan' e'yan hi' axon' tan' inda'hi
hatee me. ayi'ndi kuyan'yanni', you hande'txyan, when the Bear reached
(sing.) hate me. innyan'xtuni', we hate there, he was seeking a large brier
thee. innyan'dahani', I hate you (pl. ). patch (2: 4). ha/me tan' on inda'hi
innyan'xtudahani', we hate you (pl.). ande' txye, he was seeking a large bent
ewande ku'yanyan'dahani', he hates us. tree (2: 13) (cf. hane). i'yinda'hi yukdi
ayi'ndi kuyan'yandahani', thou hatest ko' ayande'yuwa'yan nda'hi hani', he' di
us. e'we yoke' ko ku'yanyan'xtudahani',
they hate us. ayin'xtu ko' kuyan'yan- TcVtkanadi', "When they are seeking
xtu'dahani', ye hate us. anya'di nyan'ni, you (as they move), I will go toward
I hate (the) man (3: 11). nkin'hiyan'- the place where yon shall be," said the
nixti', I do not like it at all. Rabbit (2: 29, 31). inda'xtu', the
or hini, to drink (ayin'ni, nkin'ni). sought her (28: 28). (Also 18: 10,
ja' on'knë, he drank (in the past), he 20: 19; 28: 14; 26: 72; 28: 181, 182,
had drunk it. ani' in te', he wished (or, 187; 81: 32; p. 148 passim.)
indg', dung, manure, feces; to dung, to ye let him go (28: 119). indgha'x, you
go to stool (ayin'dë, nkin'dë). toho'zk let them alone (28: 160) .-kifikini', not
rode, horse manure. wak rode, cow to let him go (ktlyi'ñgni, nki'9igni).
manure. ma'xiin&', chicken manure. - kiyi'ñgni, he did not release you. nyi'-
inClti', the anus; a bird's vent. intfti' ñgni dande', I will not let you go. (Also
tpë', the orifice itself. (Also 25: 1, 6.) 23: 20; 28: 90, 122, 152, 162; p. 150:
Peal", ifí$an', ibaw (28: 53, 54, 84), 31, 32; p. 164: 1, 2, 3, 4, 6, 7, 8, 9, 10;
IF. n, (28: 52) cord, line, muscle, p. 186: 5, 8.)
sinew.-Inka)' ndu'si na'tiñkihi' xye'ni i'fikidudi', to mix together, as water and
inske'yafikë' hena'ni, I wished to get the grease, or as earth and manure (i'9tki-
cord, but I was scared (off) every time du'hayë', i'ñkiduhtiftkiv) (cf. du).
(3: 18, 22; 28: 56).--fikiñkan', my iakxwapka', shingles (cf. itap and xyap-
sinews (28: 56). kankonni' (kan= ka).-iaika'pxkini', the floor (of a white
inkan), a noose, a trap (3: 8, 13, 14). man's house ). Another word for floor
küdïska' kankonni', bird trap. (Also 3: was given by the same persona: itapxkin;
22; 28: 56) its' kan, deer trap (28: also, ti u'xkdnni'. (See ti.)
187). kañkow, trapping (28:30).- ifikowa', by itself: of its own accord (cf.
añkada (28: 201), añkada' añkgda'k, hick', it crumbled
añkada'ki, añkadaki (28: 189). añka- and fell of its own accord, as plaster or
daka (28: 190), añkada'ka, cord, a decayed stump. iñtkowa' piitcpi' taho',
string, thread. añkgda' yisiki' dakad'ki, it slipped off of its own accord, as a belt
to bite a string in two. añkada'k misled, from a wheel, and fell (also 20: 19).
"fine cord": thread (?). an'saddki' iñko'wa, he depends on him (or ber) to
a'ñkgda'ki udu'xtan, to thread a needle. protect him (p. 154:37) . ayiñko'wa, do
koxode nika' a'ñkgda'ka yonni', " the you depend on him (or her) to protect
spider makes little cords," a spider you? (p. 154: 38). ñkiñko'wa, I de-
web.-cñktca'ki, thread, sewing cotton, pend on him to protect me (p..188:1).
string. uftktca'ki miska', fine thread. nyiñkdwa, I depend on you to protect
This word seems to be a synonym of me (p. 155: 2). yañkiñko'wa, he de-
añkgda'.-J. O. D. pends on me to protect him (p. 155: 3 ).
ifilfe', so (28: 14). ifiks.-nki'ñkau, I want freely meat
i'fiki,tolet him go, to release him; to aban- (22:4). iñkeiyo', meat (p. 121: 14).
don or leave a person or place (ayi'ñki, i'ñksu wa' di, he wants fresh meat ex-
nki'ñki) (p. 140: 31).-iyi'ñki, he let ceedingly (or greatly) (p. 157: 19).
you go, let you loose. nyi'ñki, I let ayi'ñksu wa'di, have you a strong desire
you go. yañki'ñki, he (or you) let me for fresh meat? (p. 157: 20). ñki,'ñksu
go. i'ñkidgha' aide, release (or, loose) wa'di, I have a strong desire for fresh
them and they go. in'x Lida', release meat (p. 157: 21).
him and let him go. yafikin'x nda', re- ifiktcawhi, next to her (28: 43).
lease me and I go, let me go! (1: 12). inpi', hinpi', to put or lay down a
yañkinxtu' nka'da, release us (sic) and large (horizontal) object on something
we go, let usgo! yafikin'x, to release me. ayin'pitu,
yañkin'x nda', release me and I go, let pitu).-itka'yan inpi', to put a large or
me go! inx, to let alone (p. 140: 27, 28, horizontal object in something. dúku-
29, 30). in'xkan na, let it (the standing tcW han' in'pi han' kyan'hizne'di, he
object) alone (p. 183: 30). in'xkanda', tied him and laid him down and was
let him (who is going about, a'nde) scolding him as he stood .(?) (1: 15).
alone! (p. 183: 31). inxk nañki', let (Alto p. 142: 24.) hinpi', (he) laid
him (the sitting one) alone! (p. 163: him down (21: 16) .
32; p. 184: 1, 4). yañkin'x ñkanda', iwpßdahi', to protect.%n'piidghi' de'di,
let me be (if I am moving, ñkande) I to go with him to protect him (p. 147:
(p. 164: 5, 8, 10). ' indgha'ti£, let them 10). ñkin'pûidghi'nde'di, Igo (or went)
alone! (p. 185: 4, 5, 8). in'kix, he left with him to protect him (p. 147: 11).
him and (28: 40). pyin'ktuni', do not nyin'ptldghi' nde'di, I go with you to
DOaUaY-8WANTON] THE BILOXI AND OFO LANGUAGES 203
protect you (p. 147: 12). yaizki+- teeth, insuu' nedi', to have the tooth-
ptldghi' ide'di, you go with me to pro- ache (ayin'su ne'di, nkin'su ne'di). in-
tect me (p. 147: 13). su ne onni', the toothache. Insu'k. -
make', a skunk.-inakg' ti kwia'yan xë' tco'na, Ancient -one -with -crooked -teeth
nañiki', a (or, the) skunk is sitting under (28: 45, 55, 80). (Also 21: 1, 4,14,16. )
cne house. intc, old.-hayasa'hi intcya', an aged In-
inake, greedy (19: 15).-ahin'ske, he was dian man. intcltcya', old (20: 16). in-
greedy (22: 7, 12). ahin'sketan', cov- litcya', old man (24: 11; 28: 29, 43, 44).
etous (19: 18). ahiskV, fond of it, be- hanya' in'tcya txa, "people all old men,"
grudged it to anyone else; was greedy the ancients, the people of the olden
(14: 23). times. t8i'pintcya', "old man hun-
inskö, to be scared, frightened, alarmed dred," one thousand. Ma interns, An-
(hayin'akë, or ayin'8kë, nkinskV).-tdl'- cient - of - turkey -gobblers (8: 2, 5).
aka i'wahedi, why did you cry out? nyan'intcya', 0, my old man ! (Also
ni:inske nixki', because I was scared. 20: 26; 22: 15; p. 187: 30.)
ekikan' On'fi yandi' inskVhan yahe'yan intce.-ka'intce, to creak, as shoes.
dE sin'hinxkan, etc., and then the Bear «kwa'xi nka'intce, my shoes creak, ka'-
was much scared and went off very far, intcedi', to cause to creak, as shoes (ka'-
and when he stopped and stood (listen- intcehayedi, ka'inteehilikë'di).
ing?), etc. (2: 5, 6).-in8ke'yë, to cause intcinpon', gall (cf. tcinpon).-o' intci"po"',
one to be scared, to scare him (inske'hayV, fish gall.
inske'hiln .W ). inake'hiye, he scared inti!, indi', or i'ndiyan' (Bk.), an egg;
you. inske'hinyV, I scared you. ewan- eggs. The word for vent, intlti, gives a
de' inske'yaige, he scared me. ayindi' reason for preferring inti' to indi' and
inake'yanW, you scared me. inake'hin- indiyan' for egg (J. O. D.).-o rote,
ya' dandi, I will scare you.-kinske'- "fish egg," roe. ind ahi', an eggshell
yëni', not to scare him (kinske'haygni', (Bk.). i'ndsanyan' (=indi-dean), the
kinake'hilnkëni'). kinske'hiyëni', he did white of an egg (Bk. ). i'ndaiyan'(=in-
not scare you. kinake'hinylni', I did not di Sidi), the yelk or yolk of an egg
scare you. kinake'hin tni' dande, I will (Bk.).
not scare you. ewande' kin81c 'yatkëni', inti'.-yukpL inti', the calf of the leg.
he did not scare me.. ayindi' kinske'- in'tka or intka', a star, stars.-in'tka ni-
yáirkëni', you did not scare me.-in'sitan'ya", " big star," the morning star.
hi'xti, to be much afraid of. ekan' anon' intka' polka', "stars in a circle," the
parka' in'sihi'xti ma/fiki, ?'di, then he Pleiades. intka' pa' panan', "stars all
said that he lay in great fear of a brier heads (?)," three large stars in a row,
patch (1:16). ason'ayin'sihi'xtiko',a8on' near the Pleiades. in'tka tanhin', "a
in'nonda'hi na, as you are in such running star," a meteor. in'tka send,
dread of briers, I will throw you into on yaw, "where the stars have tails,"
briers (1:17.) aeon' r4 in'sihi'xti, I am the Aurora Borealis.
in great fear of briers (1: 19). insin- into, indo, brave, proud (cf. ayinsihin un-
hin'xti, he is much afraid of (25: 5). der8i).-infoxti' (Bj., M.), indoxti'(Bk.),
(Also 25: 4; 28: 18; 28: 175.) to be brave (ayin' ;Gati', nk{n' foxti').
luau or inau'di, a tooth, teeth, his tooth han'ya intoxti', a brave man. intohe-
or teeth (ayinsu(di) nkinau(di); instate, danye, she finished making him brave
ayinsutu', nkin'sutu').-inisu sonar', one (17:2). indokinyë, proud (p. 157: 12).
tooth. insu' kagi' Wgikaë'di, to gnash kindekinha'9i keni, I am not proud (p.
the teeth. irsu tu'diyan, roots of 187: 13). indc/kini'itkiye, I am proud
teeth. insu' ptçaxka', the " wide of you (p. 157: 13). (Also 17: 4; 21:
teeth," the incisors. insu' psanti', 23; p. 157: 9, 10.)
"sharp teeth," canine teeth. insu' &- in'tuhe'di, he is ready (in anger) (p.
dV, "long teeth," canine teeth. nkin- 142: 7).
su' dVxtca, the sharpness of my ka, what, something, somewhat. siipka',
teeth is all gone. nkin'sudins d sEdi, süpka', somewhat black. tcistka',
I gnash my teeth. yatkin' insudi', jaw somewhat (or, a sort of) red.-kaka',
83515°-BulL
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what sort or kind? a"ya' kaka' ye'hon te' those two white houses? (Also 7: 1;
hdnde ëtuxa' TeFtkanadi', the Rabbit 8: 13, 29; 9: 3; 10: 11, 14; 19: 23. )-
(for some time) had been wishing to ka'ta, whose? tohdxk ne ka'ta, whose
know what sort of person this was horse is this? wake ne ka'ta, whose
(3: 3).-ka'wa, (1) what? ka'wa dedege', cow is this? anee'pi ne ka'ta, whose
what do you call it? (Bj., M.); ax is this? pede'hi ne ka'ta, whose
subsequently given as, kawat de'tikë, knife is thief? akue' na'ñki ka'ta, whose
what is this? ka'wa nkyë'htlntuni' hat is this?
nazo', nkan'yasa'xtu hi', when we were kit!, Oh! (exclamation) (22: 8), said in
(or, lived as) Indians in the past, we ridicule (28: 232).
knew nothing (5: 8). ka'wa hena'ni, /ride' (=English, cord).-ayan' kdde', a
everything. ka'wa ni'ki ndx kan ë'(ikë cord of wood.
ydnde na', he (the Rabbit) was there kagi'. au' kagi' ifgikeë'di, to gnash the
at length, but he (the Bear?) sat teeth.
without any thing for him (2:16). (2) kaha, to mean.--peti' he yan ko ka'wa
Who? euanya'di yand' ka'wa, who kaha' ë'tike he'tu, what do they mean
is yonder running man?-ka'wa xohi', when they say "fire"? (p. 158: 12).
"something ancient": an elephant. ka'wak ikaha' ëtikaye'di, what do you
ka'waxti' xyë, said when one feels sorry mean when you say that? (p.158: 13).
for a poor or unfortunate person. kaka'wak xka'ha, what I meant (p. 158:
waxti' xyë ?fiki'xti na, poor fellow! he 15). "fire"ñke'yankope'tixka'ha,when
was poor enough already (without hav- I say " fire " I mean pe'ti (p. 158: 16).
ing this additional misfortune)! ka'- ayintk iñkaha' ñke'xyan, I meant you
waxti' xyg, etiki'yontu' ya, poor fellow! when I said it (p. 158: 17). iñka'-
I feel sorry on account of the way in hadaha', I mean you (pl.) (p. 158: 18).
which they treat you. -kawayan', some- ya'ñkaha'daha', he means us (p. 158:
thing or other. kdnkitnyan', kdwayan' 19). iya'ñkakaha'daha' wo, do you
ndu'ei xye'ni, ineke'yaf l', O grand- mean us? (p. 158: 20). ya'ñkakaha'-
mother, I would have taken something tudgha', they mean us (p. 158: 21).
or other, but it scared me (3: 16, 1,7).- kahoyë', a, grave (under ground) _
ka'wak, what? ka'wak ya'tcë, what is amaxi'.
its name? hafya'di ka'wak ydtcë, what $phudi', a necklace.--aho' kahudi', abone
is the man's name? dxti ka'wak ydtcë, necklace. krldëaka' xohi' ptctln kdhudi',
what is the woman's name? tcµ'ñki a necklace made of the bills of the red
kdwak ya'tcc, what is the dog's name? bird called " keel= xohi," or ancient
(Bk.). ka'wak ka'nl?ni', "what he did bird.
not find": he found nothing (1: 4).- K A'ntci.-Kamä'ntci hanya', the Co-
kdwat, what? kdwat de'tiki, what is manche people.
this? (given at first as, kdwa dedege'). kana, in the past (10: 22).-kana'ñki, sit-
kdwat ë'tikë, what is that?-kawakV, ting in the past (10: 22).
what? kawakë' hi'yatcë, what is your kanatcki', a tick.
name? kdwak h /yë xó, what is he $aakani', on the left, the left, as distin-
(or she) saying? ka'wakëhi', what? in guished from apewayan, the right.-
what manner? kdwakëhi' yatc on'ni, asanhin' kaakani', the left arm. iei' kaa-
what does he call it? ka'wakëhi' yate
nko vni, I do not call it anything (here kani', the left foot. kaskani'wa, kaska-
the negative is marked by the initial niwa (p. 130: 6), on the left side, on the
k and the final ni). ka'wakëhi' yatcë', left d'ñkatcdtcdn' ka'akani'wa pahi,
what is its name? anyadi' kdwakëhi' my left eye is sore. i'nixu'xwi ka'skani'-
price', or, hanyadi' kawa'këhi yatci', what wa ne'di, does your left ear pain?
ka'tcidlkte, ka'tdd!kte' (10: 9), kas-
is the man's name? ka'wakehi yatci'
kikd, I wonder what his name is! dïktë', an ant-generic.-ka'tcïdfktë'
ka'wake hi yatei', what is his name? süüpi', a black ant. ka'tcïdikte teti', a
kdwa ttipe'ta, whose? ti saw nonpa' red ant. .Ta'tcidfktena', The Ancient of
ama'ñki ko ka'wa ttipe'ta ti', whose are .Ante (12: 1, 2). kasdïktë' ti, an ant hill.
DORSEY-SWANTON] THE BILOXI AND OFO LANOIIA(iES 205
] atcflahi', a paddle. in the tree (p. 140: 1). pe'ti knedi',
kftwa, a little farther (20: 29; p. 165:7) . in the fire (p. 140: 2). an'xu knedi',
kayadi', to rip (see 8a). in the rock (p. 140: 3).
kaye, to give away.-kaye de'di, he has kaa', kan (8: 16; 9: 5), (1) if, when (at
gone to give it away (p. 154: 11) . i'kay the end of a clause).-tanë'ke hafyadi'
ide'di, did you go to give it away? ode' yon' hiya'ñkuka'dï lean', pade'hi
(p. 154:12). xka'yi nde di, I went to ma'ñke panan' ayindi'ta dande, if you
give it away (p. 154: 13). ka'ye aide, will talk to me in Biloxi, all these
they have gone to give it away (horizontal) knives shall be yours.
(p. 154:14 ). ka'ye aya'de, did you (pl. ) atspa$Vhi hte lean, he stuck to it when
go to give it away? (p. 154: 15). he hit it (1: 11). naxt' kan atapan'hi,
ka'ye ñka'de, we went to give it away when he kicked it, he stuck to it (1:12 ).
(p. 154: 16). ka'ye ku, he is returning yahe'yan dë' sin'hinxka1V, he went to a
after having given it away (p. 154: 17). distance, and when he stopped and
ka'ye hin, he has come to give it away stood (listening?), etc. (2: 6). aya'nde
(p. 154: 18). i'kaye a'yin'hin, have kan' lfikinyoVni wo`, when it was you
you come to give it away? (p. 154: 19). did I treat you so?: was it you whom I
xka'ye ñkinhin', I have come to give it treated so? (2:6, 7, 15). kiduni'yan ku
away (p. 154: 20). lean' duti' oxpa', when he (the Rabbit)
kan, a fem. imperative ending of verbs gave him (the Bear) the young canes,
ending in di, ye, uni.-konicka' patil- he (the Bear) devoured them at once
gon'kan, put a cork in the bottle! akue (2: 8). Tatkana' sowsa aka'se-si'ñki
xehe'kan, hang up the hat! xti'wiyëkan', nax kan', Of'fi ya'ndi, o'xpa, when the
turn or set it upside down! doxpë' naak Rabbit sat mincing a single piece (of
on'kan, put on the coat! diikee'kan, cane), the Bear swallowed all (the
sweep it! pieces given him) (2: 9). "ha'me taw
kan.-akan', to lean against, to come in O 'ni nkati' na," g has' We lean Tcë't-
contact with an object and stop (yakan' kanadi'ti'wo de'di, he (the Bear) said,
or aya'kan, nka'kan or nkakan'). na- "I dwell in a large bent tree," and
ha'd akan', the boat came against it and when he went home, the Rabbit went
stopped.-akan' ktaho' (yakan' ktaho', abroad (2: 11, 12). (2) as, because,
nkakan' ktaho'): kohi'xti akan' ktaho', since: kani'ki na'xkantca na', I have
to make fall from a height by weight nothing at all as I sit (8: 4, 13). tctlt-
-or pressure, as by leaning against. capi'xti lean' ndutcpi', as it was very
xwílhi'xti akan' Idaho', to make topple slippery, I could not hold it. duteti'p
and fall by weight or pressure, as by kan taho', it falls because it slips from
leaning against his grasp. ifíkaiyo' atcilki' can sanhan'-
kaa, ka (8: 3), kaa, (1) an objective end- xtiyë', as the meat was tough, he bore
ing.-waka'kan kito'weyë', to exchange down hard on it (in cutting) . wahu'
cows. (Aleo 8: 16; 7: 1.) Tcl'tkana'- xohi' id f an nde'ni, I did not go be-
kan, the Rabbit (2: 24). inayan' kb'k- cause it hailed.-eka+, or ëkan', then;
xahe'nik, fe'hinyë kï ima'ñki xyo', before ëkan', and then (8: 6, 21; 9: 5). ekan
the sun moves (lit., the sun moves -not - Toweyan' eau' hi, then the (distant)
when), I will surely kill you as (or, Frenchman arrived there (1:14). ekes'
where) you recline (2: 24). (2) Marks aeon'poaka' in'aihi'xti ma'ñki, edi, then
the instrument, when followed by he (the Rabbit) said that he was (lit,
onha, as tea'kik on'ha kte'di, he hit him he lay) in great fear of the brier patch
with his hand (1: 10, 11) . (1: 16). ekan', "axon' ayin'eihi'xti ko',
kaa, into.-pe'tikan, into the fire (p. anon' in' nonda'hi na," as you are in such
148: 27). ani'kan,into the water (p. dread of a brier patch, I will throw
148: 28). hams' kddo'tcikan, into the you into it, said the Frenchman (1: 16,
mud (p. 148: 30).-ani' knedi', in the 17). ?kan' Tdttkana' de' on'xa, then the
water (p. 139: 27). ti knedi', in the Rabbit departed (in the past)
house (p. 139: 28). tanyan knedi', in (2: 31).---4anhan' (=ekan han), ekan-
the town (p. 139: 29). ayan knedi', han (10: 8), ekihan, ekikan, ektha"'
206 BUREAU OF AME RICAN ETHNOLOGY [BULL. 47
(9: 11; 11: 8), ekekan' (10: 11; 11: 7), u'dl make yokxi', a wasp's nest. kaa'x
and then, whereupon. ekanhaw dwit- atclnni', "bee grease," honey.
hena'ni wax de' ilium', and then ka'zo' or kanzoyan', a grandfather; his
he went to hunt the game very early or her grandfather; including father's
each morning. ekanhan' "xki'toflni e'yan father, mother's father, husband's
nkihin' xyo," uyi'hi ha'nde Tck'tkan- father's father, husband's mother's
adi', and then the Rabbit was con- father, wife's father and wife's mother's
tinually thinking, "I will get there father (ikanxd or i'kanxoyan', xkanxo'
ahead of him" (1: 2, 14; 2: 17). ekihan' or xkanxoyan'; voc., xkanxo'). (Also
tdptowe'di Tcl'tkanadi', and then the 28: 78, 84. )-lcanxo' a'kltko'xi, a great-
Rabbit made a pattering noise with grandfather: includes his or her fa-
his feet (2: 5). ekihan' (dyea Tcë't- ther's father's father, father's mother's
kana',an, and then he wished to kill the father, mother's father's father, and
Rabbit (2: 26, 27). ekikan'On'fi yandi- mother's mother's father (i'kanxo'
inakë'han yahe'yan dë' sin'hinxkan' Tcë't- a'kltkdxi, xkanxo' a'kïlko'xi).-kanxo'
kanadi', etc., whereupon the Bear was kltko' a'kltkdxi, a great -great-grand-
alarmed and went to a great distance father: includes his or her great -great-
and then stopped and stood (listening?) grandfathers (paternal and maternal)
(2: 5, 6). eke'di, that is why (11: 10). (i'kanxo' kïlko' a'kltkdxi, xkanxo' kltko'
ekekawk, and then (7: 3). e'keon'nidi, a'k1tkdxi).-kanxo' Ma' kltko' a'kïtko'-
since then (7:14). e'keon'ni, therefore xi, his or her great -great -great-grand-
(9: 10, 13, 17; 11: 3). ekekan', and father: includes such ancestors on both
then (11: 7; 18: 4).-nikan', as, since sides (i'kanxo' kltko' kïtko' a'kïlko'xi,
(11: 2). tohdxk i'llku nan'ni nikan', xkanxo' kdtko' kïtko' a'kltko'xi ).
yan'tena'xi da'nde, as I have already kantcayi', a mallard duck (-kan'tc
given you a horse, will you be a friend hayi'f) (cf. afena).
to me? ayi'ndi kd iya'ñkaku'yan i'91,1 kdakayi', to imitate or mock the words
ya'nitepi' yahe'tu kdhë nan'ni nikan', of another (i'kdakayi', d'n 4'kda'-
ëfi'kiyañkoWnixyexyd, when you enter- kayi').-ade kdakayi, "it mocks one's_
tained me I liked your food very well words," a mocking bird.
and ate it all, but now when I give you kde (8: 4), -kde (8: 7), kïde' (28: 100,
food, why do you treat me thus? 101), for some time (when compounded
(2: 22, 23). with time words): until, till. (Also 9:
kanhi', to dip a vessel into water, etc. 2; 14: 14; 15: 3; 19: 2; 20: 20, 25;
(ani' kanhi', ani' yi'kanhi' ani' nki'- 28: 108, 109,124, 128, 129, 217; p. 139:
kanhi') . -ikan'hin, she dipped up (water) 27, 28.)
(10: 32). inkan'hin, to dip up water kde.-aaon'wan kde'yëk ta'ho, he threw
(28:2; 31:16, 29). i'flkan, to dip water it into the briers (p. 139: 27). asonwan
(28: 131). inkan'x, to dip water kdehifikë'k ta'ho, I threw it into the
(31: 14). Itkikanhiw, I dip water briers (p. 139: 28).
(31: 23). ikawhifx, (he) dipped water kde, kdg, to creep up on.-akde'di, to
(31: 25). creep up on (-di, causative). akde'diye,
kanhi.-hakanhi', to tell (what has been I creep up on you. akde'diñ', I creep
heard?) (haya'kanhi, nka'kanhi) (cf. up on him. akdê'dhayeI, I creep [he
1,411). kb'kikahin'ni, he did not tell crept?] up on him. yakdédi'y/daha',
about it. nazi hakanhi, to tell what he did you creep up on them? akdl'-
hears. diñkldaha',I crept uponthem. ñkakdé'-
kanzi', a bee.-lc aw, " white-
te' maw, diñkédaha', I crept up on them.-
faced bee," the bumblebee or humble - kdldye, to creep up on, as game, in
bee. kan'x konixka', the "bottle bee," order to surprise and kill it (kdëdhaye,
the hornet (so called because of the kdidhilñki') . aki2de'diyë, creeping up on
shape of its nests, which it makes on (the wolves) (23: 19).
boughs of trees). kanxkdnicka, hornet kdö'.-kalVxi (p. 119: 4, 5), kdVxyi,
nests (31: 28, 30). kanx u'sl ?wake,"bee küdex (20: 17) , ki de'xyi (28: 6, 41; 28:
with along sting," a wasp. kanx 24), (1)spotted,striped. kdextu', they are
DOaSFY-SWANTON] THE BILOXI AND OFO LANGUAGES 207
spotted. tohdxk kdëxtu', spotted horses. kde$ë.-kdekgdi', to cackle, as a hen
toho'xk tan'hin ko kdë'xi, or kdëxi' z does.
(w. sp.), the running horse is spotted. kdopka', deep dish, or soup plate.-
toho'zk nonpa' tan'hin a'mañki' ko (or müsüdo kdapka, an earthenware bowl.
tan'hin ha'maki) kdë'xi (or kdxi' xë, w. ke.-keyë', to saw (ke'haye, ke'hdle).-
sp. ), the two running horses are spotted. yañke'onni (=yañkeyë-{-onni'), "what is
toh.o'xk ha'tanhin a'mañki' ko kdë'xi (or used for sawing," a saw. yañke'onni'
kd?xi' z , w. sp. ), the running horses are yan xan'ko tca'kanmañki', where is the
(all) spotted. natci' kdëxi', mackerel saw? (Also p.121: 25.) yaftkeyh' (ayan+
sky. ndës kdë'xi, a garter snake. (2) keyë f) , to use a saw, to saw (yahke'hayë,
tattoo marks. (Betsy Joe's grandmother yañke'hañeë) . yañkeyë' pihedi', he can
had marks on her cheeks, but none on saw. yaftkeyë' pi'hedi'din, he ought to
her forehead. )-aho'ye kdë'xyi tea'yé, to saw. (Also p. 121: 19, 20.)
mark off or cancel a debt (and ye kdë'xyi k61, nonsense! (8: 9).
tea'hayg, aho'ye kdë'xyi tea' ktlñkë ).-kdi- kö, ka (18:8), to dig, etc.-aye'kiyan'
ckü'dëdëta', striped; plural, kdëckrl'dll- tudiyan' kg dutitcu' tc a'yg, he dug around
dëtatu'. toho'xk kdicküdgdëtatu' da'ni the corn and pulled it all up by the
yoke yanxan', where are those three roots (1: 3). in'dutcki'x, when they
striped horses?-kdhxyë' digit up by (21: 19). dutcki', to dig it
to draw a mark, as on an arrow (kdë'x- up (21: 20). (Also 21: 27; 28: 2.)
yayë', kdë'xyiñkë'; kdëxyëtu', kdf'x- nkaktu', we dig, or let us dig. ani' kytt
yayetu', kdë'xyiñkëtu'). kdë'x sidiyë' onni'k nkgkltu', let us dig a well (1: 4 ).-
(=kc zji-1-sidi), "used for making këdi', kyä'di, to dig, scrape, paw the
yellow spots or stripes," yellow paint ground, etc. (i'kyädi, xkä'di; kyätu',
(Bk.). kdë'x arüpiyé', "used for mak- i'kyätu, xkätu' ). ani' kyä onni' lddi' xyo,
ing black stripes or spots," black paint he must dig the well (alone) (1: 5).
(Bk.). kdë'x tcutiyë', "used for mak- tohoxka' ama' ke'di, the horse pawed
ing red spots or stripes," red paint the ground. kuya' kedi', to dig under,
txyi', paper, a letter (epis- undermine (kuya' ike'di, kuya' nee'di).
tle) . akütxyi' dusa'di, to tear paper. amaze kedi', to dig a grave.--kïkyä'di,
akutxyi tcakedi na'ñki patcki (=akllt- to scrape for some one (yaelkyä'di,
xyi' paten/ dusi'), to take a book from a'xktkyä'di; kïkyätu', ya'kïkyätu', a'xklk-
the place (or nail) where it hangs. yätu'). i'ñklkyä'di, I scraped it for you.
axisa'z akütxyi', paper money. ya'xkfkyä'di, you scraped it for me.
akütxyi' nkuka'ák xana', I can read klkyä' dande, he will scrape it for
(male sp.) (4: 1, 5). ak xyi' alciptadi' him. ya'klkyä' da'nde, will you scrape
"paper folded or doubled," a book it for him? a'xkikyä' dande', I will
(=akiítzyi akiptçadçadi). akützyi' ha- scrape it for him. i'ñlcikyä' dande',
iods', wrapping paper (Bk. ). akiltx'yi I will scrape it for you. ya'xkikytt
"paper lies one on
akiptça'tçaadi', da'nde, will you scrape it for me?-
another," a book. akütxyi' on'ni k4'kyäni', not to scrape (ku'yukye'ni,
or a'kktzyi on, "makes writing" ke,e'ni; ledkyä'tuni', ku'yukyä'tuni',
or "makes books," a pen or pencil. kxke'toni'). k*kyäni' dande', he will
akütxyi' onni', to write (akaltxyi' not scrape it.
ayon'ni, akiEtxyi' nkon'ni). akikzyi' kehe'yan, the same, identical.-kildë'sk
neon' xana', I can write (male sp.). kehe'yan, the same bird.
akdfxyi' neon' xa, I can write (fera. sp.). këtci', crooked.-Ayo'x Mee, "Crooked
akütmyi' on' tu'xayan', ink. akútxyi' Lake," Bayou Larteau, Louisiana.
pahin', a paper sack. akützyi' uka'dë ti', kê'tcl, bent like a hook (distinct from
"paper talk -to house," a schoolhouse. këtci'; see lcdnëki').
akütxyi' uka'de tu'xayan', a news- ki or ki, to carry.-kidi', to carry some-
paper ("paper to -talk -to" ). akátxyil thing on the back (yaki'di, xki'di;
ada'gonni', a picture, a portrait (?). kitu', yakitu', xkitu'. Imperatives: ki
(Also 9: 8, 10; 11:2; 28: 17, 21.) (to a child); kikañko' (man to man);
208 BUREAU OP AMERICAN ETHNOLOGY [Bum. 47
ki'tki' (man or woman to woman); ki- den whether this hog is half as large
tate' (woman to man); kite(to chil- as that one. ani'sti ki a', it is uncer-
dren); ki'tgkankd (man to men); ki'- tain (7). kawake yatci' 4'4, I wonder
tgtüki' (man or woman to women); what his name is!
kitgtúte (woman to men) ). i'ndita'yan kilfg', although; yet (used at the end of
hide, to carry hie own property on his the clause).-t4a'uti ki+të', nkatdmini,
back (i'ndita'yan yaki'di, i'ndita'yan although I am sick, I work. yanxkte'di
xki'di). klkidi', to carry something on kikë', ayin't ktinyikte'ni dande', although
the back for another (ya'ktkidi', a' you hit me, I will not hit you. kiiddtci
kidi'; kthtu', ya'kïkitu', a'xkikitu').- kikë', adë', though it be wet, it burns.
kihin', kin'hin, (14:4) to bring an ob- e'witeti' hena'ni de' kilo, though he
ject back (i'kihin, ti'fRkikhin'). ki'kihin', went very early every morning (3: 2).
to bring an object back to or for another xkiton'ni te' nka'ndekikë', though I have
(yaki'kihi'V, xki'kihin'). kyiikihin', to been continually wishing to be the
take an object back (ya'kyilkihin', first. (Also 7: 14; 8: 7; 10: 4; 18: 15;
xkyG'kihin'). dun' Behan' kyïckihi"' 18: 3.)
tcakedi', take it off (the nail, and kikna'ni, may, perhaps (p. 137: 24): re-
then) go and return it to the place and fers to the future or to a contingency.-
hang it up. xkyfikihinn' dande, I will te'di kikna'ni, he or she may die (p.124:
take it back for him. (Also 8: 15; 8: 13). wite'di ko' Tanyi'likiyan nde'di
12; 14: 12, 14, 15; 22: 11; 28: 59; kikna'ni, I may go to Lecompte to -mor-
28: 25, 194, 250; p. 142: 24, 25, 26.) row. ne pi'hi9Ekë' kikna'ni, perhaps
]aä.inayan' kökxahe'nïk te 'hinyë k'l i- (or, I think that) I could made that cor-
md9lki xyd, before the sun moves I will rectly (if I tried). yi'ndonhd kikndni
surely kill you as (or, where) you re- anisni'hi, I may see you against the
cline. autumn (4: 3). yi'dondaha' kikndni
kfda'giya', the edge of an object.-klda'- (5: 2), should be, nyi'dondghd kikndni,
giya' dog', to bite out a piece from the I may see you (pl.).
edge. kïddgiya' dusa'di, to teara piece kiko.-kikodi', to mend (p. 120: 17, 21),
from the edge of an object. kida'giya' to repair; to mend, as a garment (ydki-
ukadki, to knock or chop a piece from kodi, a'xkikodi; pl., kikotu', ya'kikotu',
the edge of an object with an ax, etc. a'xkikotu') . do' xpë naslce Idled di nd, the
kidë', forcibly, (28: 221, 223).-kldedi', coat is mended. do'xpë naskV kikd
expressing forcible action (see kte, xte, hedan', she finished mending the coat.
Mate(11: 5). naxtë'k okde', kick him do' xpë naskV kilo/dine', the coat must
and make him go! be mended. ddxpë naski' kikd pi'hedi'-
kiduni', the young growth of the plant din, she ought to mend the coat. yadux-
Arundinaria macrosperma, young canee tan' kikddi xyan', the wagon must be
(2: 3) (see axoki).-klduni'yan, the repaired. yaduxtan' kikd hedan', the
young canes remote from the speaker; wagon is or has been repaired (complete
those young canes. kïduni'yan ku ken' action). (Also p. 120: 17; p. 121: 1. )
duti' oxpa', when he (the Rabbit) gave kinaxa, to scatter.-hateki'naxadi' MatE-
him (the Bear) the young canes, he ki' ko san' xë (w. sp.), the scattered
(the Bear) devoured them at once houses are white. ayaan' ki'naxadi'
(2:8). ma9iki' ko te'di, the scattered trees are
kiduspg', (it) sank in the water (15:7 ).- dead. ansi'p xa'xaxa ki'naxadi' dmafl-
klduapVyë, to cause to sink in (18; 4, ki' ko pdna eke', all the scattered
8, 9). idpa i'klduspë, only your feet (standing) axes are mine. ansé'p tci'di
went under the water (p. 150: 8). ki'naxadi' (dmafiki' ko P) pa'na eke',all
linksi' pa yanxklduspe, only my feet the scattered (reclining) axes are
went under water (p. 150: 9). mine. (Aleo p. 118: 10, 13; p. 120:
1pl']Fa, lea', kilts' (20: 27; 28: 236), 8, 9).
a sign of uncertainty; I wonder kinon'usa', a bat (recorded by Gatschet
whether.-kcixka' nedi' ko tcdnaska as kina'psa, and at first by J. 0. D. as
uki/kiage Ice skane'e'naska WA', he won - Emma').
DORSET -s WANTON} THE BILOXI AND GPO LANGUAGES 209
kïntc5, to throw a stone, etc. (i'kintoë, hanxti' akue, "white woman's hat," a
nkl'ntcë).-kintee sanhanxti' kidedi', to bonnet
throw very far. iWkenatce, I throw kitñpe.-tkakitiipe wa nka'nde, I am
you somewhere. aeonwan' ifk¢natcë', carrying something on the shoulder all
I (will) throw you into the briers the time (p. 149: 25). a'kitüpe xyë
(1: 20). (Also 10: 25; 20: 32; 28: 85, nu', let us carry (them?) on our shoul-
88, 90.) ders (p. 150: 23). ñkin'txa ñkakfttipe
ki'skiaa'yl, the sparrow hawk. (Future ñkadedi, I went carrying it on my
investigation may show that the word shoulder, with no companion (or assist-
is ki'skis ha'yi.-J. O. D.) ance) (p. 150:25). aye txaaya'kltüpe
aya'dedi, you alone went carrying it
kitca (cf. tca).-kitca'di, to forget him, her,
or it (ya'kftca'di, a'xkftcca'di; kitcatu',on your shoulder (p. 150: 26). in'txa
ya'kftcatu', a'xkïtoatu'). eked di, I for- a'kitee ade'di, he alone went carrying
get thee (you). ewande ya'xkftca'di, he it on his shoulder (p. 150: 27).
forgets me. ayi'ndi kd ya'xkftca'di kiya', kiy (31: 24), again (cf. akiya').-
ha'ni n, perhaps you have forgotten me. kiya' kiton'ni de on'knë, he had already
kftca'dgha', to forget them (ya'kftca'- gone ahead again (3:6). psdehi' duii'
daha', a'xkftca'dgha'; kftcatudghte ya'- hañkeyan' kiya' de hum', he seized the
kftcatudaha', a'xkftcatudgha'). i9iktca'- knife and departed again (3: 19).
dgha', I forgot you (pl.). iftktca'tudgha' aanhin'kiya' nkon iñkte' xo, I will do it
we forgot you (pl. ). ewande ya'xkftea'- again and hit you on the other side (1:
daha', he forgot us. ayindi' ya'xkf- 11). sanhinyan' iciya' nkon' in'nazta' xo,
tca'daha', thou (you) forgot us. ewe I will do it again and kick you on the
yoke ya'xkitcatu'daha', they forgot us. other side (1: 13). (Also 1: 2; 2: 20;
ayinxtu' ya'xkftcatu'daha', you (pl.) for- 8: 3, 26, 27; 10; 25; 12: 5; 14: 11.)
got us. ye/Alice/delta/ xye'ni, nki'xtu ki'yaM, to like it (yaki'yasi, nkaki'yaal )
kd iñktca'tuni', you have forgotten us, (cf. iyan).-ki'yaef'xti, he liked it very
but we have not forgotten you (4: 3). well. nka'kiya'ef xa na' yahe ko, this
kk'kftcani', not to forget him, her, or it is what I have liked, and now I have
(kuyu'kftcani', , kti'kftcatuni', it (?) (2: 9).
kuyu'kitcatuni'). itiktar'ni, I have not kiyanska', the marsh hawk.
forgotten thee (you). iñktca'tuni', we ki'yu (a word in Opossum's song) (7:11).
have not forgotten thee (you) (4: 3). 1piahiv.-Tanyi'ñkiyan kinhin' yantcede
kltlata', (1) a cross; (2) a member of the Lamo'ri tcehe'dan, how far is it from
Roman Catholic Church (cf. akida). Lecompte to Lamourie?
kitltl'ki, in a row or line (20: 3). kiS$g', pretending (28: 174).-dekilike,
kits, kids.-a'k'ldïsti' (=aktlds ti), astore. motioning (28: 199).
A'sanpaka-a'kfdïsti'-ti'-onyan', the Place kPano.-klkfnno', to speak to him, he
of the Store of the One-armed (man, spoke to him (ya'kfkfnne, a'xkfkinnd ).
i. e., James Calhoun)," Babbs Bridge, yawxkfkln`no, he spoke to me. yaw-
Rapides Pariah, La.-a'kfdleti wata', xkfkinino, did you speak to me? eyan'
" watches a store," a Berk (at a hi ha' klkfnno', when he reached there,
store). ale lds ti', "house where things he spoke to him (1: 9).
are piled up" : a store.-an'ya and'ds ti kiati-dukin'xtu, they slipped (the skin)
taneyan', "man store has elsewhere," off (from its tail) (21: 40).
a storekeeper. Aktlde ti' nitanyan',"big Ind.-hake' di, to get angry (2: 27) (ay-
store," a former name of Lecompte, a'kxidi or yakxfdi, nka'kxfdi; hakxitu',
Rapides Parish, La., from the large ya'kxftu, nka'kxftu' ). yoke di, are you
brick store of a Mr. Stevens, which angry? (1: 10). kakxi'ni,nottobeangry
used to be there.-Rita an'ya, an Ameri- (ka'yakxi'ni, dñkakxi'ni; kakxi'tuni',
can (9: 9, 10). kftsawyadi' (=kftaan+ ka'yakxi'tuni', dñka'kxituni'). (Also
anyadit), a white man, an American. 25: 3; 31: 11.)
kftsan' yatu', O ye Americans (5: 1). kripa, kipa, to meet.-o'kxipa, he met
kftsaWh anxti', a white woman. kitsan' him (7: 11). aydkxipa, you met him.
210 BUIi.EAt`J OF' AÄÎEftt CAN ËPE -mom* [sun. 47
no'kxipa, I met him. okxipad4cha', the standing house is white. ti nonpa'

etc., he met them, etc. nyo'kxipa, I xa'xa ma'ñki ho tdi' xh, the two (stand-
met you. yañko'kxipa, he met me.- ing) houses are red. toho'xk taw hin ko
kiptikta' na'ñki, he is sitting by him or kdexi' xh (w. sp.), the running horse is
her (p. 143: 3). ikipiïkta' na'ñki, you spotted. toho'xk ha'kinini' a'mafiiki' ko
are sitting by him or her (p. 143: 4). toxka' xé (w. sp.), the walking horses
ñkipúkta' na'ftki, I am sitting by him are gray. toho'xk tc'diki a'nde ko'
or her (p. 143: 5). yañkipükta' ina'- a'yindi'ta, which is your horse?-(2)
ñki, you are sitting by me (p. 143: 8). After nouns: ayipa' kd nedi', does your
nyikipükta' na'ñki, I am sitting by you head ache? moho' ko nitani' xd (w. sp.),
(p. 143: 7). the log is large. itcanxka' ko tca++'xkow-
kiwi.-iñkxwi', always, ever; follows ni', the post is forked (at the top).
the qualified verb. ata'mini iñkxwi', kcixka' ko tc'tna'ni yuke'di, how large is
he always works. nka'tamïni' iñkxwi' the hog? tohoxka' ko tc'tna'ni yukddi,
I always work. how many are the horses? ani' ko slcdti',
kn&-iñknë', to vomit (2: 20) (ayi'ñknë, how deep is the water? yaduxtan' ko
nki'fikne). iñkne'di, to vomit (a'yiñ- tca'kannedi', where is the wagon? Iatci'
kne'di, nki'fiknedi; i'ñknetu', a'yiñkne- ko ens kue'naska'ni na', Charles Prater
tu', nki'ñknetu'). ikiine'yë, (he) made is not as large as Jim Jackson. sinto'
him vomit by means of it (29: 14). ko tcehe'dan, how tall is the boy (Banks-
(Also 17: 1; 29: 14.) ton Johnson)? tcltkana' ko' sonsa duti',
kng, a verb ending.-(1) at the moment the Rabbit ate one (2: 8; 3: 26). &di'
of another action: a'yih't'nt nds' knë, I Ina'ko duel' onxaistuxa',behold, the Sun
went at the moment you came. inhl'nt had been taken, they say (3: 15). pd'si
nde' knë, I went at the moment he came. han' inkan ko pedehi' ko uksa'ki Tcl't-
nkinhï'nt de' lone, he went at the mo- kana'di, the Rabbit lowered his head
ment that I came. yanxlcitonni kné, and cut (at) the cord with the knife
he reached there just before me, i. e., (3: 22).-(3) After numerals: ti' nonpa'
I was but a few yards or feet behind ko tca'k ha'maki, where are the two
him.-(2) action shortly after some (standing) houses? toho'xk nonpa' ko
other action: ayi'hin yañka' nde kne, I xkuku' ondaha' dande', I will give two
went when (= shortly after) you horses to each (man). toho'xk topa' ko
came.-(3) action after (not immedi- kuku' ondgha', he gave four horses to
ately after) another action: anya'di si' each. (4) After verbs: as, when; be-
naskëxti' de knë kankonni' nëtkohi' fore verbs: now. ko' nko'di,1 shoot at
xëhe'kiyë ?luxa',I Tc 'tkanadi' t'(ukonni, it now. kcixka' ne'di ko tea'naska
the Rabbit (himself) laid the trap in kiñge ko' skane' e'naska na', this hog is
the path where the person with very half as large as that one. kiln eni nedi'
long feet had been passing (3: 13,14).- ko uki'kifige, half as many. kind
on'kne, oniene (7: 2), one of the signs of yuke'di ko ëti' d, as many as. akdti'x-
past time: already. e'yan hi'xyan Iciya' tcitikY ko , it is as deep as that
de o"knë ëtuxa', when he (the Rabbit) (water). Idea of waiting for some act:
reached there, again he (the Sun) End akütxyi' idu'si ko', ayindhe akzltxyi'
already gone (3: 11, 12). e'yan nkinhin' huyanxkiya', when you receive the let-
xyan de onknë or e'yan nkinhin yafika' ter, do you (in turn) send one to me.
de onkne, when I reached there, he aktitxyi' nkta' idu'si ko', ake.txyii an
had already departed. ayi'hin yañka' huyanxkiya', when you get my letter,
nde onkne, when you arrived, I had write one and send it to me. kiya'
already departed. de' onkane'di, (he) mi'xyi ko', when it turns around again
has gone already (7: 14). (Also 3: 8, in a circle (do so and so). (dye ko',
8; 9: 3.) when he kills it (idea of waiting for the
ko, a demonstrative; used in several ways: act). toho'xk iñku'di ko', yantkna'xi
(1) After classifiers: ti n4' ko can xï, da'nde, if I give you a horse, will you
noasmx-SWANTONI THE BILOXI AND 0E0 LANf1tTAc1Es 211
be a friend to me? ekan', "Asow ayin'- son's son is burnt severely (said the
aahi'xti kd, awn' in'nonda'hi na," then Rabbit's grandmother) (3: 25, 26).-
(the Frenchman said), "If you (or, as kode'hi, what is the matter? (1: 10).
you) are in such dread of briers, I will JFo'ha (=dl$ohë, t$ohg), altogether,
throw you into them" (1: 19). (Also entirely, sure enough, just.-yahe'tu
2: 29; 7: 4.)-(5) After correlatives: ko'hë, it was just like this, or, it was
tca'naska ko e'naska, as large as. just in this manner (2. 22) (cf. to).-
tcehe'dan ko e'hedan, as tall as. tea'naska
tkdhë, ¢ikohi (24: 3; 28: 210), tïko'he
uki'kiñge kd, half as large (?). kcixka'
nedi' ko tea'naska uki'kiñge kd skane' (27: 28), diko'hë, used (1) in forming
e'naska na', this hog is half as large as the comparative degree of adjectives,
that one. aduli' ëtuke' ko ndu'xni xa'na, as: pi, good; pi tko'hë, better; pixti',
I have never eaten that sort of food very good, best.-(2) At all. ku'yafk-
(2: 21).-(6) After pronouns: ayi'ndi ko' y/hdnni' tkdhë, you do not know me
kuyan'yanni', do you hate me? ewande' at all.-(3) Very, sure enough, really,
ko kuya$Vyanni', he hates me. ewe entirely, altogether. ni'st .li ttto'hë
yoke' ko kuyan'xtuni', they hate him. Luktitiki' na'2iñkihi', I wish that you
ayin'xtu kd kuyan'xtuni', you (pl.) hate would tell me very accurately (how
him. nki'xtu ko' nyan'xtuni', we hate affairs are) (4: 4). ksahon' tkdhe, he
him. nki'xtu kd nyan'xtudghani', we has gone sure enough. (Also 9: 16;
hate them. nki'xtu ko' iñktca'tuni', we 17: 21.)-xye'pixti dtko'he, entirely dry
have not forgotten you (4: 2). nka'- (of water) (Bk.). yo'xaxti dlkdhë, he
kiyasï' xana' yahe ko, this is what I is entirely naked. i'yoxaxtf diko'hë,
usually (or, always) like (2:10); ko here you are entirely naked. nydxaxtf di-
is not translated.-(7) After adverbs: kdhë, I am entirely naked. ftko'hixti,
wite'di ko' nka'da dande', I will be on dtko'hixti (18: 12), sure enough (23: 5;
the way thither to-morrow.-(8) After 28: 4, 6, 7, 9, 10, 27; 27: 19; p. 157:
conjunctions: ekanhan' ko pdtcka na'ñki, 30). tlkdhëdi', real (sub.) (24: 1).
and then he (the Rabbit) sat (i. e., was kohl, $uhi', ku'hi (28: 77), or $uhi' (see
drawn together) like a ball (1: 14). xwühi'), up, high.-ti kohi', the house is
(Also 10: 3, 12; 14: 3, 5, 13, 16; 15: 5; high. anxu'di kohi', the rock is high.
17: 22; p. 117: 17, 18; p. 118: 1, 2, 3 ti në' ko kd hi ti ne'di kdhi ketiki'ni, that
passim.)-kdwa, probably a locative house is not as high as this one. tea-
adverb, meaning in that direction, to haman' I:nhi', the river is high. ku'hi-
that place, being the correlative of yan', up there (10: 21). kohi'xti ( =kdhi
dower' (?). kdwa de'di, to move. inayan' +xti) or kohi'xti (7: 8), very high, up.
ko'wa de'di, the sun moved. (Could kuhi'xtiyan', very high (17:4). ku'hadi,
this mean, the sun went in that direc- up stairs (14: 15, 17) .-kuwo', up-
tion-ko'wat). kdwa desinhin', to move, ward, on high. ina' kuwo' dedi' ëtuxa',
he moved (kdwa ide' yasin'hin, ko'wa they say that the Sun went on high
ade' dñksin'-hin (rare)).-kode, now (3: 23). kowdhi; ti tko' kowo'hi toehe-
(24: 5). dan, how high is this house? ti ne'yan
ko, a gourd.-ko tcku'yë, "sweet gourd": kowdhi teehe'dan, how high is that
a watermelon. (Also 18: 3, 10, 11.) house? ti ni' ko kowo'hi ti ne'di uki'-
kode', together (cf. ktitske').-kode'yë, kiñge, that house is half as high as this
taking all (28: 1). kode' han du'xtu, one. kowö'd, upward (29: 38,40). kowo-
they got together and ate (p. 182: 21). hi'k, up above (30: 2).-kü'tºíxaxe,
yakdde han idu'xtu, you (pl.) got to- noon. kütdta'xehe', noon (28: 129).
getherand ate (p. 182:22). ñkakddehan kW4Ua'ye kdwa de'yë, he stood it on
ndu'xtu, we got together and ate (p.182: end and moved it further (p. 149: 8).
23).-kd'ddk tcilgönyt', to bolt a door. kii'tiixaxa' yan'xa, "almost noon,"
kode'han, alas! (mast. or fera. intj., used forenoon. kü'ttr.xaxe' dunahi' or kükxë-
when anything happens).-kode'han, hë' dunahi', "noon turned," afternoon.
nyi'fikado'di de' a'taxnixti' Alas! my kde'kti üxaxe', till noon. ni' hire' kde-
212 BUREAU OF AMEBICAN ETHNOLOGY [STILL. 47
ktitüxaxe', he walked (was walking) identicalwiththefollowing: kanikë'xyi,

till noon. k*'tüxaxe' aduti', "noon a black horsefly (given by Bankston
meal," dinner. %u'fi ma'Rkdë, "One Johnson).
up above," God. Su'¢i ma'ñkdë kihi'- Kosate.-%aatr' hanya', the Koasati or
ytiin'hiyk ëtukë' ka'hana'n iyëhor'ni, you Coushatta people.
know everything because God has kosayi', minnows (28: 91).
taught you (5: 9). (Also 9: 1; 10: 11; $otcg', to make a gulping sound, as a
14: 18, 21; 19: 10; 20: 17, 24; 26: person or horse does in drinking when
4, 5, 6, 8, 9, 10, 11; 28: 46, 67, 98, 106, very thirsty (i'kotcë, nko'tcë) (9.,}ak'uci).
130, 135, 160, 162, 163, 164, 165, 244; kota'pka, the marsh hawk. - Sota'p-
p. 149: 9, 10, 11; p, 155: 4, 5, 6.) kana, The Ancient of Marsh Hawks
ko'kayudi' ( =kok+ayudi), the magnolia (20: 4, 36, 45).
of central Louisiana) (p. 147: 1). kotka' (see akï'ni).-aktkune kotka, the
koko.-ksidsëdi', to give forth a crack- wild goose.
ing sound, as a hazelnut does when konhi.-kakon'hiwd, it makes no differ-
bitten (8: 23, 24, 25, 26).-da'kokd- ence, it matters not (1: 6).
aëdi'; dad/ da'kokdsëdi', to crack a ksa.-daksa'di (in full, apdehi' on' da-
hazelnut by biting (if date i'dakokdsëdi', ksa'di), to cut with a knife (i'dakaadi,
nda'aë nda'kokdsgdi').-kokohe', mak- ndaksa'di). epdehi' nkon' ndakaa'di, I
ing rattling sounds (28: 177). koko'- cut with aknife. spdehi'ayon'i'daksadi,
hedi', to make the sound heard in com- you cut with a knife. yandaksa'di na'
ing in contact with a door, plank, or epdchi', the knife cut me. dükea'di, to
stiff hide. pxwë' kokdhedi', to punch cut once with a knife (i'ddksa'di, ndúk-
against a stiff hide, etc., and make it 8adi; ddksatu', i'ddkaatu', nddksatu').
give forth a sound (7). ddksa'di, to cut his foot with a knife
kox, kök.-köx xëhe da o$ni, he is slid- (ayi i i'ddksa'di, iflkai' nddksa'di) . tú-
ing (a chair on which he sits) along ksadi', to cut an object in two with a
(p. 149: 7). kiik ehe'tuni, they did knife (same as above) (i'túksadi', ntti'-
not sit farther off (p. 149: 14). kaadi'; tüksatu', i'túksatu', nttl'kaatu).
kox tiapka', pokeberries (28: 66, 67). dü'küsa'di, to cut with a knife (i'dükü-
koxode' nika', a spider (cf. xoxo).-kosa'di, ndü'küsa'di; dü'küsatu', i'dükïw
rode' nika' aftkada'a yonni', "the spi- satu', ndükiisatu'). dükúsa' dutcati',
der makes little cords," a spider web. to make a splinter by cutting a stick,
koxpg', diarrhea, to have diarrhea etc., with a knife. dü'küsasa'di, to
(i'kox', üü')
ko*ta', kokta' (25: 4), kokta' (28:
cut often with a knife (i'dükúsaaa'di,
ndü'kúsasa'di). dü'küaasa' du'tcatcati',
168), kûkta, kot, to run away.- to cut often with a knife, making
(i'koxtal, nkoxta'). kükta'di, to run many splinters.-dú'ksas 'di hutpe, to
away. i'ktlkta'di, xktlkta'di inakotkoti cut a hole through with a knife
ide'ni hi 9tkihi', I think that you ought (i'ddksasa'di yutpë', ndd'kaasa'di dit-
not to sneak off (p. 145: 28). (Also 2: kutpë').-i'xkitdksadi', to cut himself
14; 8: 30; 20: 47; 31:39. ) with a knife (yi'xkittlksadi', nki'xki-
komomo.-komdmohedi', a war whoop; t4kaadi'; i'xkitdksatu', yi'xkitdksatu',
to give the war whoop (kamo'mohayedi', nki'xkittiksatu').-kïdu'k8adi, to cut an
komdmohilftkedi'). object once with a knife for another
konicka' or koniaka', a bottle. konicka' (ya'kklu'kaadi, a'xkldu'keadi; kïdu'ksa-
a vial. konicka' patllgonya' (m. tu, ya'kºdu'kaatu, a'xk'tdu'ksatu). kldu'-
sp.) or konicka' pstdgon kan' (w. sp.), ksasa'di, to cut an object often with a
put a cork in the bottle! (Also 24: 7.) knife for another (ya'kldu'ksasa'di, (ex-
konicka' kxwddati', "bottle one can kldu'ksasa'di; kidu'kaasa'tu, ya'kldu'ksa-
look through," a glass bottle. kosa'tu, a'xkidu'ksasa'tu). i'kidu'kaasa
nicka' patdgonni', "bottle stopper," a ne'di, he stands cutting it often with a
cork. konixka' eonhonni', a jug. koni'- knife for you.-dlfksaaa'di, to cut meat,
xka hayi', ahorsefly (Bj.,M.); probably a stick, etc., in pieces, across, or length-
DORSET-SWANTON] Lab BILOXI AND OFO LANGUAGES 213
wise (i'dlksasa'di, ndï'k8asa'di).-uksa'- breaking the cord, etc. uxtilki' duk-
ki, to cut with an ax or knife. klda'giya' eû'ki, to break (a rope) by pushing.-
uksa'ki, to knock or chop a piece from dakstl'ki (in full, ayan' daaë' dak8tb'ki),
the edge of an object with an ax, etc. to bite a stick in two (i'dak8û'ki, ndak-
(yukaa'ki, nkuksa'ki) . padehi' a'duxta'ni sû'ki; daksûktu', i'dakaûktu', nda'k8kk-
uksa'ki, to cut a rope with a knife. pd'si tu'), i'da8ë i'daksti'ki, did you bite it
hen' inkaw ko p8dehi' ko ukaa'ki Tcë'tka- in two? ndaeë' ndaksú'ki, I bit it in
no'di, the Rabbit lowered his head and two. añkada' yiñki' daksû'ki, to bite a
cut (at) the cord with the knife (3: 22). string in two.-insu'di iksë'di CO, to
ayan' ddktca' k8a' xtaho', to fell, as a gnash the teeth (ayin'sudi ayi'ksëdi,
tree. (Also 18: 3; 28: 86, 87, 89, 201.) nkin'8udi nkiksë'di) (Bj.,M.). inau'kagi'
ksahon'.-k8ahon' tko'hë, he has gone sure klgiksë'di, to gnash the teeth. ayinsu'
enough. kti'gtiksuyë'di, you gnashed your teeth
kaapi, to grow (a human being).-ksapi' (p. 140: 16). ñkinsu' kûgûksûñkë'di, I
hiyan'xa, nearly grown. ikeapi, you gnashed my teeth (p.140:17). insu'kû'-
grow (12: 3). yú'ñki k8a'wiye, he or gûksë'di, he gnashed his teeth (p. 140:18).
she raised a daughter (p. 149: 16). ksepi', clear, as the eye (9: 11).-ttkcon
yi'ñki ksawi'hayë, you raised a son (p. ksepi, clear sighted. kaepixti', clear, as
149:17). yi'rtki ksawûñkl, I raised a son water; "very clear".
(p. 149: 18). kao'won, she raised them keihin', to be crazy (i'ksihin, nka'ksihin or
(14: 1). ti'ñkakeihin' or 2iñka'kaihity) (p. 184:
kaapi', wild. 16). iksixtu', you (pl.) are crazy (28:
kaan or kaa'ni, five.-toho'xk lean' ko 195). ksi'xtu, they are crazy (31: 22).
xkuku' ondgha', I gave five horses to each keixtki' (= ksihin-- tki) , to be partly crazy
(man).-teksani' or deksani, five times. (i'k8ixtici, il'ñkaksixtici'). kûksi'hinni',
ksats'xa.-ksan'xa txa', all the brothers not to be crazy (ku'yuksi'hinni', 4i'ñkûk-
and sisters. si'hinni'). The second singular was also
kse.-dfiksedi or ddkse'di, to sweep a given as kiiiksi'hinni', and the first sin-
room (i'düksedi, ndílk8edi). yusatxa' gular as kyafZkei'hinni'.-ksix (19: 19),
ma'fiki, dükse'kan, it is (lies) dusty; ksi'hu (19: 22), bad.-ha'aksi'hi, she
sweep it (said by woman to woman). forgot and left (28: 44) (cf. yihi').
mantkeé'onni or mëftkson', a broom ksfn'hin or íiksfhin', evening (cf. si and
("sweeping dirt"). tang meiikson, psi).-ksin'hin yan'xa, almost evening.
"broom grass" (Andropogon macrou- ksifpi.-dakstipi', to get the juice out of
rus). adük8e', she spread over him sugar cane by chewing (i'dakazlpi', nda'-
(29: 27). ato' miska' ddkse' ko'wa tcu, ksûpi'). Sometimes expressed by daaë'
to move small potatoes farther (on the daks*pi'.-dasklpi', to get the juice out
floor) (p. 149:12) . (Also 20:46; 28:21. ) of sugar cane by chewing (i'daskfpi',
kaë.-kaë'di, to break, as a stick, in nda'8kLpi'). dasë' daskepi', sometimes
the hands (cf. ksa) (i'kaëdi, ü ksë'di; used for this.
kaëtu', i'kaëtu', ditkaëtu'). pxwë'ksë'di, to kcicka or kciaka, a hog.--eman', kcicka'
break, as a chair or rope, by punching. haka'naki xyo', take care! or the hog
kse'di; aye'k kee'di, to pull ears of corn will surely get out! kcixka' ne'di ko
from the stalks (aye'k ksaye'di, aye'k tca'naska uki'kiñge ko' akane' dnaska
ksanke'di.) Le (8: 20; p. 154: 5), keo na', this hog is half as large as that one.
(17: 14), broken. ksûelka' hi, I will kcixka' ko tefna'ni yuke'di, how many
break it (28: 225).-naksë'di; an' nak- (living) hogs are there? kcixka' tea'-
aë'di, to break (a stick) with the foot. naska, how large is the hog? kci'xka
(Also 21:23, 25; 28: 225.) nakelí'ki; axil ohi' iltkia', I have ten hogs (6: 6). (Also
nakei i, to break (a string) with the p. 122: 7, 14.) keickayo', (=kcicka+
foot.-duksû'ki, to break a string, cord, yo) "hog meat," pork, bacon. kcixka
etc., by pulling (i'duksûki, nduksû'ki; yokes', "swamp hog," an opossum.
dukaû'ktu, i'dukaûktu', nduksûktu'). Kdcka'yokana' (21: 1, 26, 30, 35), Ska-
ndu'kaáii' he'detu, we have finished kana (7: 1, 2, 8, 8, 7, 10, 13, 15),
214 Bv$EAv OP AMER' CAN ETHNOLOGY [BULL. 47
The Ancient of Opossums. kci'cka ma- down or fold an object (kidu'ktahay?/,

yinfka', a ground hog. kcicka' dudayi', kidu'ktaht'dlW ). k*'tdttlkta'di, limber,
hogweed, species not named; it grows supple, pliant
near Lecompte, La. kte, k tg' (7:14), kite' (20: 11), to hit
ktca, to chop.-aya*' ktcadi', to cut wood (cf. xte).-xkUk', I shoot at (20: 22).
(ayi'daktca'di, aya'ndaktca'di; ayas' ikte'tu, they hit you; you are hit (28:
ktcatu', ayi'daktcatu', aya'ndaktcatu'). 196,198). atspan'hi kte eon, he stuck to
ayan ktca yuje, they are cutting wood. it when he hit it (1:11).-kkdi' or kite'di
ayi'daktca' i'da dannde, will you go to (28: 81), to hit, hammer (ya'ktedi, xkte-
cut wood? aya'ndaktca' nda' dande, di; ktetue or kUtë'tu (31: 30), yaktetu',
I will go to cut wood. ayan' ktcade'di, xktetu'). ma' ea iYtaanxti' ktedi', to ham-
he goes or went to cut wood. ayan ktca mer very hot iron. Imperative: Ha (to
xyaxyë, to stop cutting wood. ayan a child) . han'ya yan'x'ktedi' nixki', be-
ktca da' dande', he will go to cut wood. cause a man hit me. yaxkte'di, he hit
-duktca'di, to chop wood, etc. (i'duk- me, you hit me. iñkta' dande', I will
toa'di, ndu'ktcadi; du'ktcatu', i'duktcatu', bit thee. 'anhin' kiya' i9tkte' o, I will
ndu'ktcatu'). iei' duktca'di, to cut his do it again and hit you on the other side
foot with an ax (ayiei' i'duktca' di, (1: 11) . iftkte' ha dande, I will hit you
i9Lkei' nduktca'di').-kiduktca'di, to chop (all). ayan' kos ktedi', to hit him with
wood for another (ya'ktduktca'di, a stick (ayan' kayos' ya'ktedi, aye' neon
a'xktduktca'di; kldu'ktcatu', ya'kïdu'k- Ate di). tohoxka' kta' kte'di, to hit his
tcatu', a'xkfdu'ktcatu'). kiduktca', chop own horse. teu'9tki kta' ayes' eon kte'di,
it for himl i'kidu'ktca ne'di, he stands to beat his own dog with a stick.-tca'kik
chopping for you.-dated kea' xtaho', onha kte'di, he hit him with his hand or
to fell, as a tree (ayes' diíktca' ha' paw (1: 10, 11). ayindi' i'ktedi, he hit
xtaho'; aya ' i'dtlktca kea' xtaho', aye's' thee (you). yaxkte'tu na', they hit me
ndektca kea' 'os'ea (of their own accord). kte' Udall', he
dutcati', to split at one blow (?) (i'd*- finished hitting, he hit. kte' exa'yë, he
kötea' soma i'dutexEi', ndil'kiitca sonsa stopped hitting. kte hands' yankan,
ndu'tcati).-diíktoa' hutpë', to cut a hole xku', while he was hitting him, I was
through with an ax (i'diíktoä yutpë', coming back. kte'daha.', to hit them
ndtlktca' ülñtkutpt'). (animate objects) (ya'ktedaha', xkte'-
itcas.-ifktcanhi', next to, the next one. daha'; kte'dahatu', ya'ktedahatu', xkte-
ayiftka' iftktcalhi', the toes next to dahatu'). yaw xktedaha', he hit us.
the little toes. tca'k ayiñka' i9tktcashi', yawxktedahatu', they hit us. ktekte'di,
the fingers next to the little fingers, to hit him often (ya'ktekte'di, xk e'ktedi;
the third or ring finger. iftktcanhi' ayes'
ktektetu', ya'ktektetu', xkte'ktetu').
a'xohiya', the second toes (of a person). eon ktekte'di, to hit it (or, him) often
iftktcanhi' a'xohiya', "next to the old with a stick. kte kldedi', to hit a light
one," the second toe, the second toes object and send it flying through the
of a person. air (ya'kte kidedi', a'xkte kldedi'; He'
kta.-a'kta, in a straight line, by the Mau', ya'kte kidetu', a'xkte kidetu').
shortest cut a'kta dedi', to go straight kte ktaho':(1) kohi'xti kte' ktaho', to make
across (a'kta ide'di, a'kta nde'di). an object fall from a height by chop-
One can say also a'kta de' a'kidvxtë', to ping or hitting with a club, ax, etc.;
go straight across (a stream) (a'kta ide' (2) xw*hi'xti kte ktaho', to make topple
ya'klduxtë', a'kta nde nka'ktduxtë').- and fall, as a tree, by chopping, or a
kGtata', straight, erect, upright. ktltata' person, etc., by hitting with a club,
'inhinyë, to set it up straight (kritata' etc. (yakte' Idaho', nkakte ktaho').-ktlk-
sinhinhayë, ktttata' sin'hinhafikZZ). kttta- teni', not to hit, hammer, strike (kkyu'-
la'xti, straight, level; applicable to ktenê', nkukteni (7). kkyan'xkteni, he
land as well as to other objects-kidu'- did not hit me, you did not hit me.
ktadi', to bend down. a'dükta (it might) yanxkte'di keg', ayint kknyikte'ni dande',
crush her (28: 32). kidu'ktayë, to bend although you hit me, I will not hit you.
DORSET-SWA,NTON] THE BILOXI AND OFO LANGUAGES 215
kte'ni, not to hit him, her, or it. kte'ni to give to him (yilcudi', xku'di; kutu',
hande' yankan' nkihin', I came before he yikutu', xkutu'). iku'di, did he give it
hit him. ki'xklkte'di, to hit himself to you? nyi'ku dande', I will give it to
(yi'xkïkte'di, nki'xlklkte'di; ki'xkzktetu', you. nyiku' ha dande', I will give it to
yi'xkiktetu', nki'xkiktetu'). nki'xtedi, I you (all). nyi'kudi', I gave it to you.
hit myself. nki'xtetu', we hit ourselves. ya'xkudi', give it to me! Imperatives:
These seem to be irregular forms, for ku (to a child); kukañkd (man to man);
we might expect to see nki'xkikte'di kutki' (man or woman to woman); ku-
and nki'xkikte'tu. iñkte'onni' (=ktedi tate' (woman to man); plurals: kutu' (to
+onni), to hit with. nitawin iñkteonni, children); ku'tgkañko' (men to men);
"to hit a ball with," ball club. mas ku't9tüki' (man or woman to women);
ifíkteonni, "iron made for hitting," a ku'tgtüte (women to men). kipa'nahi
hammer.-ayalV ktl', to shoot at a kudi', to give back an object to the
mark (lit., "to hit wood") (ayes' owner (klpa'nahi yikudi', k'ipa'nahi
yiktë', ayan' axle' nka'ni, or aya"' xku'di). kïpa'nahi ya'xkudi', give it
iflkïktë').-ayan' axle' nka'ni, given as back to me! anse'pi ne' yaxku', give me
one form of first singular of ayan' ktiy, that (standing or leaning) ax. anse'pi
I shot at the mark.-klkte'di, to hit an ma'ñkiyan yaxku', give me that (reclin-
object for another person (ya'kikte'di, ing) ax! ku'dgha', to give to them.
a'xkikte'di; klktetu', ya'krktetu', a'xkikte- i'kudghd, you give to them. xku'd9ha',
tu'). tcu'ñki ya'xklkte', hit my dog! I give to them. ku'dghatu', they give
tcu'ñki iñkikta' dande', I will beat your to them. ikudahatu', ye give to them.
dog. tcu'ñki iñkikta' ha dande', I will xku'dghatu, we give to them. tohdxk
beat your dogs (sic) . i'ñkikte'di, I hit xku'dgha', I gave a (single) horse to
your dog. ya'xklkte'di, he hit my dog. them (as the common property of all) .
hiya'xkikte'di,you (sing.) hit mydog.- iltku'di (as well as nyikudi), I give to
/Atë', a battle, a fight; war. kiktë' you. toho'xk iñku'di kd, yan'tëna'xi
onni', to "make a fight," to fight (kikte dannde, if I give you a horse, will you
ayo"'ni, ki'ktë' nkonni'). ki'ktehayan be a friend to me? tohdxk i'ñku nan'ni
alibi', "fighting ball," a conical ball yan'tëna'xi da'nde, as I have
or bullet, such as a minie ball, as dis- given you a horse,will you be a friend to
tinguished from the ordinary globular me? anse'pi nonpa' ma'ñkd¢ë i'yiku'di,
ball or shot (añksawi, calksi). (Also 20: he gave you these two (horizontal)
25; 21: 18, 19, 23; 28: 99, 108, 123, 186, axes (N. B.-iyikudi instead of ikudi).
200, 202, 210, 220, 221, 222; 31: 10, 15; anse'wi nonpa' ma'ñkiyan nyiku'di, I
p. 140: 19, 20, 21, 22, 23, 24, 25, 26. )- gave or give you those two (horizon-
uktedi'; tca'k mat' si uktëdi', to fillip with tal) axes. kuku' o"'dgha', distributive
the fingers (tca'k uuai'si ukte'hayedi', of kudi, to give to each of them (i'kuku
teak uwti'si ukte'hañkëdi'). on'dgha', xkuku' on'd9ha ; kuku' on'dg-
kton.-)ttonhi', the common frog (28: hatu', i'kuku on'd9hatu', xku'ku on'd9-
244). (See Aka', kún'ninuhi'.) kton' hatù'). This verb is preceded by the
xozoni', "wants rain," the tree-frog.- number of the objects given to each, as:
a'ktu daxka', a toad (daxka' =rough). toho'xk nonpa' ko kuku'ond9ha', he gave
Aktada'kana, Ancient of Toads (28: two horses to each; toho'xk dani' ko ku-
245, 252, 254). ku'ondaha', he gave three horses to each;
ktu, a cat.-ktu' indoke', a male cat. ktu' tohdxk topa' ko xkukuon'dgha', I gave
ya'ñki, a female cat. klu'yiñki', a kitten. four horses to each of them; toho'xk
ktu' ya'ndustúki', the cat scratched me. sonsa' ko i'kukuon'd9ha', did you give
ku, to give.-kïduni'yan ku' kan' duti' ox - them one horse apiece? (Also 10: 28;
pa', when he (the Rabbit) gave him 14: 2, 5; 1(5: 5, 6; 18: 11, 12; 23: 5;
(the Bear) the young canes, he 24: 2, 7; 28: 64, 75, 86; 27: 4, 5, 9, 17,
(the Bear) devoured them at once 20, 25; 28: 7, 72, 137, 138; 31: 25; p.
(2: 8) .-xku, I gave to it (28: 68). ku'di, 180: 14, 15, 16.)
216 BUREAU OF AMER!CAN ETHNOLOGY [sura..47
kûda'ni.-ktkúni' (p. 125: 5), kd'dKni kildlikaa', crack ("a trench broken")
(28: 92,102,111; 29: 31), inferior, ugly. (10 : 8, 9). - a'ktiddkaa'ye, peeping
k*da'nixti, inferior, superfluous(=what through a crack (10: 8). ktl'ddkea'-
is left) (11:8 ). kttda'nik, not the beet. ye, through a crack (28: 7). iya'kd-
kßdëaka', kßdg'sk, (rarely, ktidgrki'), dd kaa'yaflka na, beware lest you peep at
a bird; birds.-kdddpi'sanhin'ya* küdis- me! (p.146: 15). ka'küddkaa'hinyerai',
aka' ddi, shoot (at) the bird on the I did not peep at you (p. 148: 16).
other side of the ditch! küdëaki' (Aleo 18: 8.)
yukpe, the legs of a bird. Hidï'ek ki- kuhi.-kYhdhi'(=a ai'), a wrinkle, wrin-
ydwo, another bird. küdë'ek axe' kles; to be wrinkled (i'ki kuhi',
(cf. axë), the wings of a bird. küd ska' d'nklkuhi').
káfikonni', a bird trap. küdë'ak aiyan', kük.- okiíki, to fish. mid kaki, nlw'küki
birds' tracks. küdL"eka çrtcütka', a red dkidk de'di, he went fishing, to go fish-
bird. Sildeeka' tcidtkand, Ancient of ing (8: 4). okiiktu', they went fishing
Red Birds (20: 15; 31: 32). Sddëa- (8: 14). d'%kogonni', a hook, fishhook
kd atcia'tkand, Ancient of Red Birds (Bk.). dtikokon' audi', a fishhook. (Bj.,
(31: 38). kill ska' atcü't xohi', "an- M.) . dnkokon' i*kan', a fishing line.
cient red bird," the cardinal bird (G.), ¡Woken' udi', a fishing rod.
probably the cardinal grosbeak (Car- küka'pi.-du'kilka'pi, pulled off (17: 8).
dinalia virginianua). Lea :4,a' dahayi', kíizwi', coffee.-kúxwi' ne'di, is there
the "blue darter" of Louisiana, given any coffee? kdzwi' ni'ki, there is no
as a hawk, but it may be the American coffee. ktizwi' o*(rai'), to make coffee.
snake bird, or Plotua anhinga (20: 28, kllnäki', (1) to bend any inanimate
33, 50). Sddió'aka daha'yina, Ancient object; (2) a single bend or curve
of Blue Darters (20: 6). kild?skd (i'künëki', d9lku'kunëki') (?).-piidiyan'
xohi', the "ancient bird": (1) a long- künëki', to bend the point of an ob-
legged red bird, with a white bill; (2) ject. padehi' künëki', the knife (edge)
a parrot. küdëaka' xohi' ptctin kahudi', is turned. künëkiyV, to cause an inani-
a necklace made of bills of the birds mate object to bend or be turned.
called "kºldëaka' xohi'." küdk'eka eidi', pedehi' kü'nëkiye, to turn the edge of
a yellowbird, or yellow warbler. kü- a knife blade (pedehi' künëki'hayV,
dëekd sin' peonti', " sharp -tailed bird," pedehi' küniski'hdñe) . künlrgn@'ki, hav-
the swallow. küdeek pa tcti', "red- ing a series of curves or bends
headed bird," the red-headed wood- (- M).-künilxkd or kanaxka',
pecker. kü'dt'ak aüpi', a blackbird: circular. nahinfe künüxka', full moon.
generic. kü'dëak tohi', a bluebird. ktlna'xka kldu'nanahi', to go round and
(Aleo 15: 8; 20: 13, 32, 49; 28: 60, 61, round, as the hands of a clock (?).
64, 72, 76, 92, 102, 157, 158, 159, 251.) küni.-kk'nini' to ford a stream, to wade
klido.-küdotci', kd do'tci, kd'dote (20: 54), (i'ktinini', dflkukü'nini'; ktini'tu,
wet, muddy. nuke' küdotei', because it ni'tu, d'itkuktini'tu). kuni' Sande', he
is wet. ama' kddotci' or hamo' kd- will wade.
dotci', "wet earth," mud, a little mud; kßn!'ski hayi', a gnat.
kfla.-akdaktlai'%ki (=aktlakdais-j-yiñki),
but, hama' kddo'tcixti', much mud, deep
he nibbled a little now and then, he ate
mud. kddo'tcixti', very wet. kdddtei inamincing manner. Te2tkana'sow-Pea
tki', "a sort of wet," damp, moist. - aktl'eldieefl+ki ndxkan On' i aande
ktlddpi', kiidupi', küdo', a ditch. kddd- o'xpa, when the Rabbit sat (there)
pi' ndoaan'hin si*}o' ni ne ndonhi', I see nibbling now and then at one piece,
(or, saw) the boy walking on this side the Bear devoured all the rest.-akd'e-
of the ditch. kdddpi' sanhin'ya* küdë- kdee, archaic word for above.
akd ddi, shoot (at) the bird on the kûtdacka', the red -winged blackbird.-
other side of the ditch! ayi'x kildd Sdtcin'ckana', Ancient of Red -winged
tanyan', "Big Ditch," Louisiana. dil'- Blackbirds (23:16). Sû'teiicka'a, An-
kükdddpi', to cut a trench with an as cient of Red -winged Blackbirds (28:
ur hoe (i'dilkrlkrlddpi', ndtl'kükdddpi'). 21).
DORSEY-a WANTON] THE BILOXI AND OFO LANGUAGES 217
küt, kßd.-kd'd4kdxpeye: an'pstdgonni' kifya.-dukºlya'di, to pick to pieces or
pxwë' kd'ddkixpeyë', to thrust a stick into shreds, as sinew (i'dukrlya'di, ndu'-
through meat in order to barbecue it ktïya'di).
(pxwë' kd'ddkdxpehayë', pxwë' kd'd4- lgünküw, a grandmother, his or hergrand-
kdxpehdltkë'). mother (ikenken, xkdnkûn'). O grand-
ktitï.-lcd'Clki', to tell what one has per- mother! (3: 7, 8, 16, 17, 24).-
ceived himself (not what he has heard Tcëtkana' Mee' unoxl' ha'nde ö°'xa,
or has been- told, kanhi) (ya'kdtiki', it used to be that the Rabbit lived
4'ftkuk4'Cdki') . inyu'kdtiki', or nyuku'- with his grandmother. Tcëtkana' k4n-
I tell it to you. ewande' ya'ft-
Clki', Ms' kinonpa' ti' xyapka' ktihandon'
kukdflki', he tells it to me. ayindi' ëtuxa', it is said that the Rabbit used to
ya'ñkukuttki', yon tell it to me. hu yan dwell in a low tent with his grand-
ki'di' kdnkdnyan' kdttki', he reached mother (3: 1, 10, 26).-04-4Wyan, a
home (and) told it to his grandmother grandmother, his or her grandmother;
(3: 16). yaftku'kdtiki', tell me! ni'stdti includes the following affinities: his
tko'hë ya'ftkukdtïki' na'4ñkihi', I wish wife's mother, his wife's father's
that you would tell me very accu- mother, his wife's mother's mother,
rately (how affairs are) (4: '4). inya' her husband's mother, her husband's
dandi iya'ktiftki na', I will say it father's mother, her husband's moth-
to you; do not tell it. hifiksowtkaka', er's mother (i'kdnkIn'yen, xkdnkdn'-
naxa'xa nyu'kdtiki', O younger brother, yan). tcdma'na kdnkdnyan' unoxwk'
now have I told you (5: 7, 8). kdkd- a'nde onxa', long ago he was living with
tini', not to tell another what one has his grandmother. kdnkdnyaW kt?Aki',
seen or observed (ku'yukdd4n'ni, he told his grandmother (3: 16).-
kukdddwni) . nyu'kddún'ni, I did not k4nkíin'yan a'kltko'xi, a great - grand-
tell you. nyu'kddún'ni dande', I will mother, his or her great-grandmother
not tell you. tdt'dikW ye'likukdd4n'ni, (i'ktink4n'yan a'kitkdxi, xkdnkdwyan
why did you not tell me? (Also 26: a'kTtko'xi).-kúnkdn'yan kd a'kïtko'xi,
67, 85.) a great -great-grandmother, his or her
kütska' or kßdëska', a flea (31: 5). great -great-grandmother (i'kln iwyaf
(cf. kïcdëska'. )
kïtkda'kitko'xi, xkdedwyan kïtko'a'kTt-
ko'xi).-kdnkíln'yan kitkd Hike' a'
kßtske' (used by females=kdtakeyë), to ko'xi, his or her great -great -great-grand-
shut a door (kdtske'hayaxan', kd4ske'- mother (i'kdnkdn'yan k%tko' kitkd a'kit-
h4ftkaxan' (cf.kode').-eye'wikftake'kun, ko'xi, 4i1 tn'yan kïtkd kitko' a'kit-
shut the door (said by a female to a ko'xi). (Also 29: 1, 10, 12, 25, 27;
female). kdddske'yë, shut the door 31:16, 23.)
(19: 5, 7, 9). kdtske'yt, (they) shut it küwnïnuhi', or ktínïnuhi', the bull frog
up (31: 10). eye'wi kdteke'ye, to shut (see kton, pëska').
a door (kdteke'hayë', kdtske'h4ñkë') (said kwinhi', a valley.
by men and boys). kyanhe, kyanhi, from, to take from.-
kuya', ander. *uya' keai', to dig under, kyandyan ku'di, he comes from the
undermine (kuya' , kuya' nke'di). same place. kyahe'eyan, to the same
ayahi' kuya', under the bed (p, 139: 9). place (?). ya'ñkakyawhi, they took
yaxon' kuya', under the chair ( p. 139: from me (23: 17). ñkakyan'hin, we
10). adula' kuya', under the fence take it from (them) (23:18). akyan'hi,
(p. 139: 12). i'tkap kuya', under the (he) took her from him (27: 12).
board (p. 139: 14). okaya', under, akyan'hi, he took from her (28: 202).
underneath (p. 142: 21, 22, 23).-kwia'- i'yanxkya'tuxan na, beware lest you
yan, under. an'xu kwia'yan, under the search in my house for my poeseesion (?)
stone. ate or ti.' kwia'yan, under the (p. 168:17).
house. inakg' ti k wia'yan xt' naftk i', kyan'hi, to scold, reprove.-dilkaltcW
a (or, the) skunk is sitting under the han in'pi han kyawhixne'di, he tied him
house. and laid him down and was scolding
218 BUREAU OF AME RICAN ETHNOLOGY [sum.
him (as he stood?) (1:15, 16). (Aleo za or xya, a sign of past time.-f&f e
8: 18; 10: 3; 12: 3; 31: 2, 3, 7.) xa', I said that. ituxa', they said (did
ky4tonhi', the duck hawk ( see kí'skiea'yi). say) it (long ago) (see e).-kl'tëna'xtu
kyiiski', the jack fish, a small fish re- xa', they had been friends to each
sembling the gar. other (2: 1). haon'knk xya, he nailed it
x.-Several words in "x" admit of a syn- long ago.
onym in "xy" (cf. exaye and exyaxye; za, customary or usual action (also 9: 13,
xuhu and xyuhu; xa and xya; xapka and 17; 10: 13; 11: 10; 12: 5, 6, 7; 14:
xyapka; txa and txya; xanaxka and 30); he used to say so (but we do not
xyinizka; A and xye; xuhi and xyuhi) . know that it was true) (see e).-on i'k
Most words ending in -hi or hin (in the ha'ne otu' xa, they (the dogs) have
singular) change that ending to -x in (usually) found a bear and (men) have
contractions and before the plural end- shot him (2: 31). ayu'yan nka'kan-
ing -tu: Asanhin, aeanxtu, awns nonpa; tcki'ke nka'nde xa na', I am Used to lick-
anahin, anaxtu; donhi, donxtu; ayohi, ing the dew off of (the ground) (1: 7).
ayox kttci; tanhin, tans (in yaduxtan tanx nkdkiyasl' xana' yahe ko, this is what
sinhinyan); amihi, amix; pahi, sore, pax I usually (or always) like (2: 9, 10).
(inapaxtor+ye); mihi,mlzkïtedi; axisahi, za or xya.--ë'xa, that is all. ë'xa o+
axisax; tcctkohi', toltkó'x.-As in Çegiha, ne'di, that was all which he had on or
Dakota, etc., there is in Biloxi the per- wore (Bk.) (22: 17). e'fixya, this is
mutation of c: x; as, kcicka, kcixka; all. nkint xya ndedi, I went alone, by
konicka, konixka.-k followed by a myself.-xya'xyë, i'xyaJ', e'xyasye,
vowel is sometimes changed to x in to cease, quits stop doing anything
contractions, as ifiki, inx; wax ta'hixti or (ixyayayV, ë'xahañtkty; pl., ëxatu', exa-
wax ta'xti (in waka' + tahi). yañkin'x yitu', Ë'xaha'ftkëtu').-exa'ya da'nde,
nda' (for yañki'ñki nda'), yafikinxtu'. will he stop? ixya'yaya dende, will you
za, still, yet.-nkdnnoxë' xa nka'nde, I am stop? ëxa'haftka' dande', I will stop
still living with her (or him). kadëni' (doing it). Imperatives: to a child,
xa, it does not burn yet. kana'xtetuni' 1 xaya'1 man to man, ëxa'yëtakta'; man
.xa, they never did kick (fem. sp. ). to woman, woman to woman, ëxa'yë-
nkdduti to xa, I am still hungry. a'duti tki'; woman to man, exa'yëte. ayan'
to xa, he is still hungry.-xa'na (mas- ktca xya'xyë, to stop cutting wood.
culine term for the above with a nega- Some parts of this verb seem to belong
tive "never"). kana'xtetuni' sand, to lfxayë, and others to ixyaxyë, but
they never did kick. aduti' ëfu& ko they are recorded as dictated.
ndu'çni xa'na, I have never eaten that za (27: 8), zapi', zap (28: 146), xam
sort of food (2: 21). ndon'ni xya, I (28: 140, 151), a box or trunk (28:
have not yet seen him or her. 213). o miska xa utcidi, "small fish put
za, feminine sign of ability: can.-tanhin' in a box," sardines. xa' utcu'di, to pack
xa, he can run (but he will not run at or put articles into a box or trunk (xa'
present). tan/hin de' xa, he can run yu'tcudi, xa' nku'tcudi). xa'utcu'nedi',
away (but he will not). akütxyi' nkon' he stands putting things into a box or
xa, I can write (if I wish). toho'xk trunk.
nonpa' ama'ñki a'naxtetu' xa, those two za, zyi.-ha'xahë, to laugh. ha'xahë
horses are in the habit of kicking (idea dVdi Tcë'tkanadi', the Rabbit went off
of ability also).-xand, masculine sign laughing (1: 21) (also 10: 10, note).
of ability: can. tanhin' xane, he can iftkxihi', or iñkxyihi', i'l kihi (18: 16),
run (if he wishes; but he will not run inkxihi (23: 8), to laugh (ayi'ñkxihi or
at present). akütxyi' nkon' xana', I ayi'itkxyihi', nki'ftkxihi' or 4iñkilñ-
can write. akütxyi' nkuka'dë xand, I kxyihi'). nki'ñkxihi ne'di, I am laugh-
can read. ilñktanhin' xand, I can run ing (as I stand). nki'ñkxihi nditxki,
(if I wish). e'yan nde' xana', I can go I am laughing as I sit. nki'ñkxihi on',
thither. (Also 7: 5, 6.) I was laughing. n4ti.'ñkxihi' dande', I
DORSET -8 WANTON] THE BILOXI AND OFO LANGUAGES 219
will laugh. ki'ñkxihini', or ki'ñkxyi- xaye.-duxayi', to scratch in order to
hini', not to laugh (kayi'itkxihini' or relieve itching (i'duxayë, ndu'xayë).
kayi'ñkxyihini'; nkielcaihini' or 4Yñki'it- pg' duxayë', to scratch the head. tca'ke
lcxyihini'). duxayë', to scratch the hands. si'ya
za.-pa'xaxahi': doxpa'aafhin' pa'xaxa- ski'xtiki' duxayë', to scratch the top of
hi', to pull up or roll up the sleeves (dox- the foot. nyi'duxaye, I scratched you.
pa'sanhin' i'paxaxahi', doxpa'sanhin' nyi'duxaya' dande, I will scratch you.
41'ñkapa'xaxahi'). ya'nduxaya', he or she scratched me.
xa, to stand (cf. si.)-xa'xa,a'xa (20: 8), ya'nduxayata', scratch me! (male to
dual and plural of sinhin, they stand. male).-du'xayaxan' (fem. of duxay /),
an'ya nonpa' xa'xa ha'maki nkyg- to scratch (i'duxa'yaxan', ndu'xaya
hon'ni, I know the two standing men. xan'); used when a female addresses a
ti' nonpa' xa'xa ma'itici ko tcti' xë (w. female.-nxayonni', riding spurs.
sp.), the two (standing) houses are red. -xan, feminine ending of certain verbs
ayan' nonpa' xa'xa a'mañki' ko ie'di, the answering to the masculine ending -di,
two (standing) trees are dead. toho'xk thus: pa'tcitcecxan' (fem.), pa'tcïtcudi'
nonpa' xa'xa a'mañki' ko supi' xë (w. sp.), (masc.).
the two standing horses are black.- zaa, where.-tanyan' xan' ko tcuwa',
xa'xaxa, they (pl.) stand. an'ya xa'xaxa where is the village? an'sudion'yan
ha'maki nkyëhon'ni, I know (all) the xan' ko tca'kannañki', where is the pine
standing men. an'ya xa'xnra ma'ñktu, forest? anse'wi yan xan' ko tca'kan-
they (all) are standing (said of many). mañki' (sometimes shortened to anae'wi
toho'xk xa'rnxa a'mañki' ko sail' xë (w. yan xant), where is the (reclining)
sp.), the standing horses are (all) ax? spdehi' yan xan' ko teal kanmañki',
white. ansf'p xa'xaxa ama'ñki ko pa'na where is the knife? mikon'ni yan xan'
iñkta'(±xë, w. sp.), all the standing ko tca'kanmañki', where is the hoe?
axes are mine. anaé'p xa'xaxa ki'na- yañke'onni' yan xan' ko tca'kanmañki'
xadi' ama'ñki ko pa'na iñkta'(±xë, w. where is the saw? tohoxka' yan xan'
sp.), all the scattered (and standing) tca'kannedi', where is the (standing)
axes are mine. (Also 18: 16; 20: 41; horse? (Also 29: 29.)
21: 9; p. 117: 6, 12; p. 118: 5, 9; p. xan, bring! (28: 148,149).
119: 6, 11; p. 120: 6, 8; p. 151: 25.) ado.--dïxdo', to hull beans or green
zahi', rough to the touch (14: 27).-maa- nuts. aye'k dtxdo', to husk corn
zahi', "rough iron," a file.-zaxahi', (aye'k i'dïtcdo, aye'k ndi'xdo).
rough to the touch here and there. zg, one form of the feminine oral period;
astotonixka akidi xaxahi, a black lizard its masculine equivalents are xyg and
with rough skin. aye -To.ti ni' ko san' xi, the house is
xek.-a'xakonni', to be poor (aya'xakon- white (w. sp.). xi affects the accent
ni', nca'xakonni'; a'xe4ontu', aya.'xakkon- of the preceding word, thus: ayan' sin' -
tu', nka'xgkontu').-a'zgkonyë', to make hin në' ko ie'di; but ayan' sin/hin ni' ko
one poor, to treat one ill (a'xpkon'hayV, (edit xë, the (standing) tree is dead;
a'x(4ko+hd'Z e; a'xgkon'yetu', a'xcgon'- toho'xk tan'hin ko kde'xi; but toho'xk
hayëtu', a'xakon'hdñkëtu'). ta+hin ko kdexi' xi, the running horse is
zaan.xea or zyfnizka (8: 16, 17; 28: spotted.-xyg, (1) one of the masculine
218), an otter (cf. ni, to roll). ci4maxka, forms of the oral period, the others
otter (G.). Xyini'xkana, Ancient of being xygxo and na; the corresponding
Otters (29: 1, 26, 39). xyi'nixka'hi feminine forms are xë and ni. anya'
(=xyinixka+ahi), an otter skin. ci'- pi' xyg, he is a good man. anya'
naxk a'hi, an otter skin, xanaxpë', a ptu' xyë, they are good men.-hauti'
muskrat. xyë, he is sick much or often. (2)
xandayi', the fishhawk. Indeed, at any rate, at all hazards.
zeta.-axati', to slide, as on ice (aya'- e'yan nde'di xye, I went thither at
zati, nka'xati) . any rate (whether he consented or
83515°-Bull. 47-12-15
not). e'yan nda' dande' xyé(or xyëxo'), cause to sit; to hang up, as a hat, coat,
I will go thither at all hazards (whether or shirt on a nail or post (xëhe'hayë',
he consents or opposes). fedi' xyë, he xëhe'hekë'). doxpV xëheye (=doxpV
is (indeed) dead. (3) Very, exceed- tcakedi'), to hang np a Boat, etc. akue
ingly. nyukpe'yaf nedi' xyë, my legs duxpi'xëhdkan, pull off (your) hat (and)
pain (exceedingly?). anya'di hande hang it up (w. sp.) ! A man or boy
eanhanni' xyë, that man ill very strong.- would use xëheya' instead of xëhe'kan.
xyëxo', an emphatic form of the mas- "kankonni' nkon'han nëtkohi' xë'h flkë'
culine oral period, sometimes having ndu'ai xyo'," &fi' ëtuxa' Tc 'tkanadi',
the force of very; the other masculine they say that the Rabbit said, "I will
forms being xyé and na (e'yan nda' make a trap and set it on the road and
dande' xyëxo' = e'yan nda' donde aye). catch him 1" doxpV itka' xahe'yë, to
xedi', frost. put abottle inside a coat (p. 139: 6).-
zghe', to sit (i'xëhë, nkixMe, xëhetu' or xëhe'kiyë, "to cause to sit for another,"
tantu', ixëhëtu' or itantu', nki'xëhëtu or to set down an object for another.
ntan'tu. Imperatives: To a child, anyadi' ai naakëxti' de knV kankonni'
xaha'/ man to man, xa'hata' (2: 7, 15) nëtkohi' xëhe'kiyë ëtuxa' Teetkanadi'
or a he'kañkd/ man to woman, or ëtukonni', the Rabbit did thus: he set
woman to woman, xlhe'tki/ woman to the trap down in the road where the
man, xaha fe'l man to men, ta'ntkañkd; man with the very long feet had been
man to women, ta'ntukañkd; women going, they say.-axëhe', collective of
to men or children, ta'nttti4lte; woman xehe; they (many) sit. an'ya a'xëhe
to women, ta'ntukan'. axehe, axëhë, ha'maki a'yëhúln'ni, do you know (all)
xëheye, donxëhë, uxëhe; D., iyotañka; the sitting men? (can refer to persons
P.) g in B., lin; Os., Pin; Kw., kt riding).-a'xëhë (=a-1-xëhe), to sit on,
in, knin; Tc., mina; H., ama'ki).- as on a chair (aya'xëhë, nka'xëhë;
an'ya xe'hë na'9íki dyëhûn'ni, do you a'xëhëtu', aya'xëhëtu', nka'xëhëtu').
know the sitting man? an'ya nonpa' nka'xehd patl'ki, I sat on it (and) it
xëhe' hdmaki nkyëhon'ni, I know the broke. axëhe oye', to break down an
two sitting men. tohdxk xë'he në' object by sitting on it. tohoxka' axëhe',
ko tdi' xë (w. sp.), the sitting to ride a horse (g., ag¢in; B., alin).-
horse is red. anya' xë'he nditki ko axëhe' tape, to make a hole through
tcakna'9tkihan, where is the sitting an object by sitting on it (yaxëhe
man? anya' xë'he ndñkiyan nkynëho'ni, yutpë', nkaxëhe' dñkutpe').-uxë' or
I know that sitting man. anya' xë'he uxëhe, to sit in or within an object.
nce fikieg nkyëhon'ni, I know this sitting uxë' ndñki, he was sitting in it (2: 13).
man. nki'xëhe' na'ñki, I am sitting. yu'xë indñki, you were sitting in it
i'xëhe ndñki, are you sitting? xe' nkuxë' na'ñki, I was sitting in it.
na'ñki, she is sitting. yaduxtan' nki'xëhe, utan' ha'maki, they were (already)
I sit (ride) in a wagon. ewe yuke' tan' sitting in it (when seen). utantu'
ha'maki, they are sitting. aeon' poskd they sat in it (if they enter and take
dëxë'hë hantca' hak2l'di Tcetkanadi', seats, the act of going being seen; said
when the Rabbit went to a brier patch when one reports what he has ob-
and sat there, he was angry (2: 28). served). yaduxtan' u'xgha', get into the
Tcë'tkanadi' koxta', yahe'yan klde' xe'hë, wagon!-xdhëyV, to put a cv. object,
the Rabbit ran from (what he thought etc. , on something ( xahVhayë', xahëiñW;
was) danger, he went some distance xaheyëtu', xahVhayëtu', xahëi'ñkëtu').
and sat down (2:14).-xë, xe (28: 135), itkdyan xahVyë, to put a cv. object in
a contraction of xëhe, to sit (28: 14). something.-akyëhe, to take a seat, to
inaka' ti kuridyan xë' nañki', a skunk sit down (aydkyëhe', nka'kyëhe).-
is sitting under the house. aeon' uxki'ni, a seat (Bk.), to spread out, as
poeki'ñki xë na'ñki. Tcetkanadi', the a mat or carpet (yuxkini', nkuxkini;
Rabbit was sitting (=was) in a very with the oral period, yu'xkini na',
small brier patch (2: 4).-xëheyë', to nku'xkini na').-xwë'hë, she eat in
MORSEº-SWANTON] THE BILOXI AND OFO LANGUAGES 221
(28: 15; 28: 221). uxwg'hëñkë, I put it aka (cf. du).-duixkë, to unbraid (i'dui-
in (28: 236). uxuhe'yë, she set it in xkë', ndu'ixkV).
(the water) (28: 237). xwtihe, he put akë (cf. du).-duxkë', to bark a tree; to
her in (28: 203). xoxo' kxwëhë', to flay or skin an animal (i'duxkë, nduxkf).
swing himself, "to sit in a swing." wa'k duxka' dande', be will flay the cow.
(Also 8: 14; 9: 7; 10: 22, 31; 11: 9; ayas' duxkë, to skin or bark a tree.
14: 26; 18:3; 20: 17, 39; 25:1; 28: 2, a'dilleeki', to peel vegetables. atd
42, 43, 46, 48; 28: 18; 29: 28, 32, 40, 71, a'diikvxke, to peel potatoes (aya'diikii-
80, 114, 120, 135, 221, 229; 31: 17; p. xkë', nka'dilk lxkë').-oxke, to have the
117: 2, 7, 13, 17, 18; p. 119: 1. ) hand, etc., skinned. oxke'yë, to cause
xSpi, to go down.-aniyan' xl'pi, the the hand, etc., to be skinned (oxke'hayV,
water went down (15: 3). oxke'hiiike').-adaxké'; tcëmu'kadaz1d',
xi, supernaturally mysterious (10: 15).- to make a gnawing sound, as a mouse
xi'di, strange (10:11). xiya', bad (cun- does; to gnaw on a bone, as a dog or
ning) (10: 15). to xi' di (27: 20), taxi person does; to bite pieces off a man-
(27: 22, 24), supernatural deer. axi'- ger, like a horse (aya'daxkë, nkddaxkë).
hinya' dande, I will shut you up, diet (Also 22: 7, 12, 13; 28: 81.)
you, and give you medicine (in order to aku.-dtxkuhi' (i'dixkuhi', ndl'xkuhi'),
give you magic power) (p. 150: 34). aye'ki dfxkuhi', to shell corn.
axiya'kfdaha', you putting them in the xo.-xo' hayi', the screech owl (cf. hayi).-
house to treat them (28: 12). ayaflkxi'- xd yifki', the "little king" or "switch
ykn, a doctor. axi'kiylr, treating him king" of Loniaiana, a weed. xdyiñg
(=doctoring) (28: 1). tixyl' (28: 2), dpi, the leaves of the preceding.
fix (29: 13), medicine. xidi', a chief, zo, a future sign, implying a contin-
governor, doctor; a lawyer(Bk., fufeG.). gency (it differs from dande and xyo).-
an'ya xi, chief (27: 7, 9). ndës xidi, tdya xo', he will kill it (if he does
"a chief snake," rattlesnake.-
a- not desist, as a horse that is tres-
ayaxiya', a law. a'yaxi'ofni', a law- passing, if not removed very soon).
maker. (Also 10: 6, 20, 24, 25, 27; 18: e'wa nda' xo, I will go further (if -).
12; 17: 1; 28: 42; 27: 19.) sanhin' kiya' nkon iffkte' xo, I will do it
xl di'dihe'.-ama xldidihe onni, a quick- again and kick you on the other side
sand. (if you do not reply) (1: 11).-sanhin-
xiha.-zi'hayudi', a thorn; thorns. ayas' yaw kiya' nkos in'naxta' xo, I will do
xi'hayudi', the thorn tree (a species of it again and kick you on the other side
Oratægus). fxi'hayudi', the large thorn; (if you do not reply) (1: 13).-Use of xo
probably identical with the ayan' xi'ha- after ko: ayin'sihi'xti ko', mow kddhinya
yudi'. ïxi'hayu' yiftki', the small thorn; xd, as you are in great dread of briers,
probably a species of Oratagus. I will send you into them (1: 20). xyo,
shall (24: 10) (see xyan, xyexyo, xa).-
xixika', to ruffle up the feathers, as nde' hind-on/hi xyd, wind di ko, I will go to
birds do. see you to -morrow. kankonni' nkon'han
xiye.-dxiyehi', axed?, xye'hi, xayehi', nktkohi' xihefikë' ndu'si xyo', I will make
blossoms, flowers. pan'hin a'xiyehi' a trap and place it in the road, and
núpi'hi, "the vine with fragrant blos- (thus) I will catch him. "xki'tonni
soms," the honeysuckle. axiye' salt e'yan nkihin'xyo," uyi'hi ha'nde, he was
panhin', "the vine with white blos- thinking for some time, "I will reach
soms," the Cherokee rosebush. xye'hi there first." maw,. kcicka' haka'naki
ai'di, yellow blossoms (of the ninda'yi). xyd, take care, or the pig will get
xayehi'sonsa', a single flower; xa'yehitu', outl Mayan' kökxahe'nïk tdhinyis'kI
flowers. (Also 21: 8, 10. ) irxa'ñki xyd, before the sun moves, I
zin.-axin' (assumed 3d sing.), to pierce will kill you as you recline, or where
with a tined instrument (aydxin, you recline (2: 2f). tdhilifkë ma'ñki
nkaxin').-mas-ttiteütkd lanai' nkaxite, I xyo', I will kill him as (or where)
thrust a pitchfork into grass or hay. he reclines. These last express cer-
222 BUREAU OF AMERI CAN ETHNOLOGY [Bum.. 47
tainty (also 18: 17). ani' kyä onni' këdi' mourie, Rapides Parish, La.; also
xyo, he must dig the well (alone) (1: 5). Hirschmann's store at the same place.
xo, interrogative sign.-ka'wak hiln'ye xo', So-called after old Mrs. Martin, an
what is he (or she) saying? owner of the plantation, who died
xo, ohl-xo+xo, oh! (22: 14). xo'xoxo'xo, in January, 1892. (Also 14: 1, 7, 10,
oh! oh! (22: 15). 23; 18: 1, 2; 18: 1, 10.)-axohi', old.
xo, hä, o, to break (modern for kse).- jai' axohi', "the old toes," the big
xoxo'ki, broken here and there (17: 6) . toes. iñktcanhi' a'xohiya', the second
dü'kxoxo'ki, knocked to pieces (31:31). toes (of a person) : lit., "next to the
nya'ndi hd'yë, my heart is broken (p. old ones."-xoxo'hi, pl. of xohi, ancient
154:7). yan'xtu hd'yl, their hearts are ones. wahu' xoxo'hi, "ancient snows,"
broken (p. 154:8). ya'ndi kand'yëha'ñ- i. e., hailstones (in the plural), hail.
krni' dande', I will not break her heart xoxo'hiyan', "the old ones," both
(p.154: 9). =Me' oye', to break down, parents. xoxtëtu'yan, both parents.
as a chair, by sitting on it. antatka' xoxtëtu'yan tcadi', a child both
xohi, zo'xi.-dilkxohi' or tilkzohi', to of whose parents are no more (i. e.,
make smooth with a knife, to scrape dead).
(i ale:ohi' or it4kxo'hi, ndükxo'hi or zohon' or xohoa'ni, a saddle.-xohon'
ntakxo'hi).-dfikxohi' tcdoyë', to make onni', to make a saddle (xohon' ayon'ni,
smooth by using a drawing -knife xohon' nkon'ni). xohon'na, a saddle -
(i'dükzohi' todo'haye, ndükxo'hi tcdo'- maker. toho'xk xohonyV, to saddle a
hañW).--panhin'túkxo'hi, to shave him- horse (xohon'hayë', xohon'htifikW).
self (panhin' i'ttlkxo'hi, panhin' ntilkxo'- xoxo', a swing; to swing in a swing
hi).-kdtekxohi', to scrape for an- (i'xoxo, nk(exoxo).-xoxo' kxwëhW, "to
other (ya'kïtd'kxohi, a'xkrtúl'kzohi').- sit in a swing," to swing himself or
panhin' lat4'kxohi, to shave another herself (xoxo' yu'kzwëhe, xoxo' 4'11-
(panhin' ya'kittl'kxohi, panhin' a'xkïtd'k- kukxwë'hë).-ani' xoxoni', a wave,
xohi). - intkxo'honni (rather, intflk- waves-yaxon' (p. 142: 21), ya'xo-
xo'honni'), a draw-shave.-paxoxi', to xonni', a chair.
scrape an object by pushing. xoxo', to cough (i'xoxo, nkxo'xo; zozota',
xo'hi or xohi', rain.-xohi'xti nedi', it i'xoxotu', nkxo'xotu').
still rains (rather, it is raining very xotka', hollow, empty.-ayan' xotka'
hard). to'hgnak xo'hi, it rained yester- uxl' na'9tki On'ti ya'ndi, the Bear was
day. wite'di ko xo'hi dande, it will sitting in a hollow tree (2: 13). aya"
rain to -morrow. psidl' xohi ko' nde'ni rotka' akï'pûpr.41', he (the Bear)
dands', if it rains to -night, I shall not headed off (the Rabbit) in the hollow
go. kxohoni, not rain (28: 254). xo'x tree (thus preventing his escape) (2:
eaha'ni, shower, "hard rain." xohi- 26). (Also 7: 8; 28: 146; 31: 34.)
di', it rains. xotpiska', a drizzling xotkayan' (=xotka+ayan), a hollow tree
rain (G). xoha'txeonni' (xohi+atxe+ (=ayan rotka). xotkayan' hakú'ndki,
onni) , "frozen rain," icicle. (Also 28: he got out of the hollow tree (2: 27).
167, 252. ) zon, to have enough (8: 18) (iron, iyi'xon,
xohi', old (see into).-han'yasanhan'xti nke'zon) (8: 8).--11kixon'pi, I have had
xohi', an aged Indian woman. teak plenty (14: 11).
xohi', "old hand," the thumb. kzldëska xondayi', the wingless grasshopper when
xohi', "the ancient bird." adfl'sk xohi', young. " It is reddish and very offen-
a species of rat. kawa xohi, " some- sive." Probably the lubber grass-
thing ancient," an elephant. akini hopper.
xohi, the ancient goose (a species). xo"he'.-doxpë' itka' xonhe'di, to put a
xonniyohi dudayi xohi, "the old one knife, etc., inside a Coat (p. 139: 7).
that eats crawfish," a pelican. nyan'- axkidon xonhedi, to put a curved object
xohi', O my old woman! (voc. of in the belt. axkidon kidama1i ye
yiñkonni). Xohan'tiyaW, "Old -woman's - xonhedi, to put a horizontal object in
house," Mrs. Martin's place at La - the belt.
noasax-swexxoa] THE BIL0 I AND GPO LANGUAGES 223
xowniyohi', a crawfish (7: 9, 11).- anyadi' 8inhin ni ndonhi', I see (or saw)
xonniyohi' duda'yi xohi',"the old one the man standing on this side of the
that eats crawfish," a pelican. .railway. yaduxtan' tanhin' natkohi',
xpi.-duxpi', to pull off a scab or some- "wagon running road," a railroad.
thing else adhering to another object Yaduxtantanxsinhinyan, "Where -the -
(i'duxpi, nduxpi'). - du'xapi, (he) running -wagon -stands," i. e., a railroad
pulled off (31: 25). akue' duzpil, to station; a former name of Lecompte,
remove a hat from the head. duhapi Rapides Parish, La.-paxtanni', to
akue duhapi', to pull a hat from the move an object by putting a stick
head (akue'i'duhapi', akue ndu'hapi'). against -it and pushing it along (i'pax-
xtan, (cf. xtflk). duxlan', to pull (i'dux- tanni, npa'xtanni'). (Also 21: 40; 28:
tan, ndu'xtan; duxtantu', i'duxtantu', 85, 87, 147, 148,150,151; 31: 33, 36.)
ndu'xtantu). duxtaW ma'nte deyl, to xte (probably = kte, to hit).--naxtl', to
move an object by pulling it (i'duxtan kick (hina'xtë, unna'xtë; naxtltu',
ma'nte de'hayë', ndu'xtan ma'nte de- hina'xtëtu', unna'xtetu'). wite'di ko'
hiflkë'). duxtan' dutckë', to pull out a kiya' naxta' dande', he will kick him
single arrow from the quiver. duxtaw again to -morrow. kiya' hina'xta,
du'tcftcudi', to pull out several arrows da'nde, will you kick him again? ki-
from the quiver. sonsa duxtan' dedi', yannaxtë', I kicked him again (kiya'
to take one large object off another or naxtëtu', 3d pl.; kiya'ina'xtëtu', 2d pl.;
from a pile. nonpa' duxtan' dedi', to kiyan'naxtitu', 1st pl.). naxte hedan, he
remove two large objects from a pile. has kicked, has finished kicking (hina'-
duxtan tzlriye, to bend backward, as a xtë hedan, fine të hedan; naxte'hetu',
person, by pulling (i'duxtan tiisi'hayë', hina'xtehetu', unna'xtehetu'). he'une'di
ndu'xtan tzasi'hflfikë'). induxtan tiiai.'- i'naxtë', that one kicked you. yanna-
hinye, I pull you (used if one already xtë', he kicked me. naxtë'k-okde', kick
holds the person). (See ei.) duxtan' him and make him gol Imperatives:
dupüdë', to pull open a cache or box. naxta' (man or woman to child); na'-
duxtan xtaho' (kohi'xti duxtan xtaho'), xtekañco' (man to man); na'xtëdëki'
to make an object fall from a height (man to woman); na'xtate (woman to
by pulling. xunïhi'xti duxtan xtaho', man); naxtëkan' (woman to woman).
to make a tree, etc., topple over tcle'fiki yande naxtate (woman to man),
by pulling (i'duxtan xtaho', nduxtan' kick that dog! naxte' ma'nte deyë', to
xtaho'). du'xtaxtan na, jerking now move an object by kicking it (i'naxtë
and then to straighten it (8: 5) ma'nte dehayy', *ana'xtë mante dehifike).
(ida'xtan na, ndu'xtan na) duxtan nkana'xtë tel nkihin', I have come here
de'di, to pull and go, to drag it to kick him; but it is probable that
along (8: 14) (iduxtan de'di, nduxtan the first word should be únna'xtë. in-
de'di). duxtuxtan, he pulled them out naxta' xo, I will kick you, if-(1: 12).
(19: 13). dasë duxtan xtaho, to make naxtë' kan atapanhi, when he kicked
fall from a height by biting. psdehi' him, he stuck to him (1: 12). a'naxtë,
a'duxta'ni uksa'ki', to cut a rope with to be in the habit of kicking; a'naxtëtu',
a knife.-uclu'xtan, to pull through. 3d du. and pl. toho'xk nonpa' ama'htki
ansadilki' a'fikada'ki udu'xtan, to pull a'naxtëtu', those two horses will kick,
thread through a needle, to thread a are in the habit of kicking. naxtë'daha',
needle(yudu'xtan, nku'duxtan).-yadux- to kick them (hina'xt2daha', dnna'xtë-
tan, awagon (p. 120: 12, 21; p. 121: 1). dahal; naxtëtu'doha', hina'xtëtu'doha',
yaduxtan' igíktitu' (or ifiktatu'), the dun a'xtëtu'daha'). ayinxtitu' yanna'xtë-
wagon is ours. yaduxtan' ko tca'kannedi', tu'daha', you (pl.) kicked us. naxte
where is the wagon? ya'duxtan or ktaho', to make fall by kicking (i'naxte
ya'tetan (G.), wagon. yaduxtan tanhim', ktaho', einna'xte ktaho'). kohi'xti naxte
"running wagon," a railway car. Naito', to make fall from a height by
yaduxtan' tanhin ntitkohi', a railway. kicking. xwähi'xti now"' ktaho', to
yaduxtan tanhin mitkohi' ndosa*'hin make topple and fall by kicking.
224 BUREAU OF AMERI OAN ETHNOLOGY [Bum. 47
naxtQ' kïdedi', to kick a light object and push you. nyu'ztdki' (7), you push
send it flying through the air (i'naxtë me (rather, nyu'xtdki, I push you;
klakdi', ilnndxtt Bdedi'; naxtl' ktddu', yafiku'xttlki, he pushes me, you push
i'nartë ;Meld , dnndxtt klldetu'). kand- me.-J. O. D.).---urtdki' mainte deyë',
xtlni', not to kick (kaydnaztëni', -; to move an object by pushing it
kdnaxtëtuni', kaydnaz/ëtuni', ). (yuxtdki' mainte de'hayë', nku'xtdki'
kandxtëtuni' za (w. sp.), or kana'xtë- mainte de'hilikl) . uxtitki' tcudedi', to
tuni' zana' (m. sp.), they never kicked. push a vessel, making it spill its contents
tohdzk naps' amdñdë kdnaxktuni', (yu'atttki' itcu'de, n4uxtdki' ntcu'ds).
these two horses do not kick (are uxtdki' duksd'ki, to break (a rope) by
not in the habit of kicking). kind- pushing. nxtuki zaninatiye, to push a
ztëtu', they kick one another (ydklnd- heavy object, making it roll over and
xtetu', nki.'zkïna'xtëtu', instead of a'zkl- overin one direction (yuxtdki' za'nina'-
naxtëtu). The last form was given tihay', nku'zttlki' xa'ninaitihiMíkiy).
thus, also: nki'xtuha nni'xkïndxtëtt'. uxtú'ksanhan'yt', to push hard against
kdnaxte, to kick something. nki'ndi (a thing) (yu'xtdksanhan'hayif',nku'xtdk
nkoW kanaxte', "I -caused -it -he -kicked - ranhafikil'). uxtdki' tpe' or uxtitki'
something," I made him kick some- kut'pä, to push a hole through
thing. (yuxtdki'yutpi;', i1ñkuxtdki' 4'ñkutpë').
ea.-dñktca'ke Vale, my hand is numb ure+ ivki' idë', to overturn a vessel by
(asleep) (p. 149: 23). pushing (making its contents spill out)
xtt (cf. sti).-(1) Very; sign of super- (yu'xta' zW idë', nku'xtaxki'
lative degree, as: pi, good; pi tkdhë, bet- uxta'k tand (uxtdki+taho), to make fall
ter; pixti', very good, best; û'tsan, hot; by pushing. kohi'xti uxta'k tand, to
d,'taaa+xti', very hot; amihin', warm make fall from a height by pushing.
weather, summer ; amihin'xti na', it xwühi'xti uxta'k taho', to make topple
is very warm weather. - (2) Pre- and fall by pushing (yu'xtak taho', nkux-
ceded by a negative: not at all. kadë'- tdk tand). nyuxtdk tand, I make you.
nize, it does not burn at all. i'ndix- fall by pushing you. ydñkurta'k taho',
tihin' ë'tikon nan'ni, he could not do he pushes me or you push me. kïdux-
thatl how would it be possible for him tdki', to push it for him (ydkïduxtitki',
to do thatl (p. 159: 1, 2, 3).- ti on aixklduxtdki'). iladuxtdki', he pushes
(rather than tëxti on), a sign of past for thee (you). i'ñklduxttlki', I push for
action or condition. a'duti te', he is thee (you). yan'xkfduxtdki', he pushes
hungry (he desires to eat). a'duti te- for me. hiy an'xktduxtitki', thou (you)
zti on, he was hungry. aydduti tü'xti push for me. kyu'xtúki, to push an ob-
on', you were hungry. nka'duti t13'xti ject for another person (ya'kyuxtdki,
on', I was hungry. a'xkyutd'ki); given as equivalent to
xto.-hin'hiyan'hin xtd, given as mean- kkduxtdki, but there may be a differ-
ing I love him or her, but probably ence). kohi'xti kyuxta'k tand, to make
means I love you (see iyan).. an object fall by pushing it from a
xtu.-uxtu'wiyE or xtiwiyi', to set or height for the benefit or injury of
turn an object upside down (uxtu'uri- another. zwiihi'xti kyuxtdk tand, to
hayl' or xtitoi'hayis'; uxtu'wihilfe or make an object topple and fall by push-
xtiw£'hdfikë'). uxtu'uriya', masculine ing it, for the benefit or injury of
imperative; zti'wiyekan, feminine im- another (yaikyuxta'k tand, a'xkyurta'k
perative. -a'wixtupi' xtu'wiyil'fikitute, taho'). uxtdz, uxtdki, he pushed her
turned over on; turn it over on mel (26: 70). uxtdxk utohotl, push her
(20: 10). aurixtu'witu, they turned it and make her fall in 1 (28: 173, 177) .
over (20: 11). (Also 20: 14, 24.) zude'di] a (28: 196), xtide'di] ö (29:
xtflk. -uxtd'ki or uxtll'k (uxtaki', ux- 36), that way (female speaking).
taxki'), to push (2d pers., yuxtdki, yu'x- xu'he, to roar (7) (cf. wu'xwe).-Ayixyi
tazki, yuxtaki'; 1st pers., nk4'xtdki, xuheyan, " Waterfall Creek," Roaring
nku'xtaxki, nku'xtaki'). iayd'xtitki', I Creek, Rapides Parish, La.
bosein-swexTox] Tag BILOXt AND Mob LANGVAGES 225
zu$e.-xuke'di, to mock the crying or k'lnofpa' ti' xyapka' kti'handon' ëtuxa', it
weeping of another (i'kuhe'di,nkuke'di). is said that the Rabbit used to dwell
xuki, to crush or shiver.-naxuki', to in a low tent with his grandmother
crush in or shiver an object by tread- (3: 1). ate xyapka',a tent (like Dakota
ing on or by kicking it (i'naxuki', or Winnebago tent). akidi xapka,
ünna'xuki'). dazuki', to crush in or "flat bug," bedbug. waxaxapka, "flat
shiver an object by biting. duxuki', shoes," slippers. ayan dükxapka aya-
to crush in or shiver an object by inde, a bridge.
pressing between the hands. dü'kil-
xyan, a sign for must, must be.-do'xpg
xuki', to crush in or shiver an ob- nask kiko'di xyan', the coat must be
ject by hitting or punching. maxiti mended. yaduxlan' kiko'di xyan', the
ahi' dükúxuki', to crack an eggshell. wagon must be repaired. waxi apa'stak
kldu'xuki', to crack it for another on'di xyan', the shoes must be patched.
(ya'kldu'xuki, a'xkldu'xuki). i'ktdu'- toho'xk waxi' on'di xyan', the horseshoes
xuki, he cracks it for thee (you). must be made. te'di xyan', he or she
i'flkldu'xuki, I crack it for thee (?) must die. te'tu xyan', they must die.
yan'xktdu'xuki, he cracks it for me. nde'di xyan', I must go. nde'tu xyan',
hiyan'xkddu'xuki, thou (you) crack it we must go.
for me. xyan, when (refers to past time).--e'yan
xtlawë', the wind (cf. xyunwe).-xüxwf' hi' xyan ki'ya de on'kne ëtu xa', when he
poaka', a whirlwind. xüxwë' polka' yi'ft- reached there, he (the Sun) had already
ki, a small whirlwind. xtlxwë'sanhanni', gone again, they say (3: 11, 12). e'yan
a strong wind, or, the wind blows hard. nkinhin' xyan de on'knë, when I reached
xüxwi'di, it blows: said of the wind. there, he had already departed.
xuxe' ta'ni (=xüxwë nitani I), "big eoninidi' tcu'9tki tcWtka'k no'xi yukl'di
wind." xuxe ta'ni nateiyan', a storm xyan' onti'k ha'ne otu' za, for that reason
cloud. (Also p. 151: 4.) (it has come to pass that) whenever
xlnúmi', the north wind.-xünümi' kdi', dogs have chased a rabbit they have
the north wind has returned; probably found a bear and (men) have shot him
equivalent to anan, winter. xünümi'- (2: 30, 31).
wade' "toward the north wind," the
north. - xyan.-hapenixka xyan hayi, the meadow
awl, interjection of pain: Oh! Alas! lark.
The final sound is a whispered one. zye.-xye'pi, shallow, dry (emptied of
zwi'tka, muddy (Bk.) .-ani' xwi'tka, the water). xye'pixti, very shallow (cf. D.,
water is muddy. (Also 9: 14, 16. ) xepa; xebe) . ayepi'xti tth', some-
zwfldike.-xwti'diWdi, loose, loosely. what shallow. xye'pixti dio'hh, en-
dükiitcke xwddiWdi, to tie an object tirely dry (Bk.).
loosely. duni'ni xwti'dikë'di, to roll zyezyo', why? wherefore?-47.'kiyaft-
up loosely, as a bundle (i'diiktitcktl' kon'ni xyexyo', why do you treat me
xwtldikë'di, ndü'kütekë' xwúdixë'di; ndü-thus? (2: 23).
kütckV xwúdika' dande, 1st sing., fu- xye'ni (19: 19; 27: 11), zyë'ni (19: 21;
ture). 20: 7), ze'ni (9: 6, 9; 11: 7; 15: 8),
zwühi', lower; opposite of tawiyan (cf. zë'ni (18: 17), but, though (15: 6).-
kohi).-tütckn' ahi' xwiihi', the lower nkti'yan nkdni pixli' xye'ni yan'xkiha'-
eyelids. ihi'yapi' make , the lower taxni', I made a very good house for
lip. natci' xwühi', the "lower cloud" myself but it was burnt (5: b, 6). nka-
or horizon. tca'haman xwühi', the river duti' na'üehi' xye'ni ya9lka'ti, I wished
is low. fwü'hi', low (24: 8) (evidently to eat it, but I was sick. te'huflW
erroneous). na'ú tkihi' xye'ni aftksapi' ya'llkiya'man,
xya, let.-tudiyan' ka' ndu'ti xya', let me I wished to kill it, but I had no gun.
eat the roots (1: 2, 3). ka'wayan ndusi' xye'ni inske'yaftW, I
zyapka.' or zapka', fiat, low (near the caught something or other, but it scared
ground) (cf. tapka).-Tcëtkana' künb2 ' me (3: 16, 17). ya'xkltca'd9ha' xye'ni,
226 BUREAU OF AMEEI CAN ETHNOLOGY (BULL. 47
etc., you have forgotten us, but, etc. Ma' iatcina' (8: 5), Ancient of Turkey
(4: 2). Gobblers.-max-V, a chicken, chickens;
xyi, xyin (12: 3, 5; 13: 3, 4; 14: 4, 13, i, e., domestic fowls. maxi indoke, a
14, 15), if, when.-de'di xyi pi' na, if he rooster. mdxi ydñki, a hen. mdxi
should go, it would be good. idddi Wig, a chick. mdxi indë', chicken
xyi pi' na, if you should go, it would be manure, hen manure. mdxi ohoWni,
good. aydon xyi pi' na, if you should to crow (see kd4 aye'k mdxi ydñki
do it, it would be good. du'ti na', the hen is (standing)
xyi-ekë' xyi' din ida' hi ko, well, why eating corn). maxiii', a hen egg, hen
don't you go? (p. 160: 25). (Also p. eggs. maxiti' ahi', an eggshell (see
160: 25, 26, 27, 28, 29, 30, 31, 32.) xuki, inti'). max in'tiyan, hen eggs.
xyi-xyi'dë nedi', to make the sound maxin'tiyan' paspahon' ha'nde, she is fry-
heard in sawing. xyixyi'he a'nde, he ing eggs. maxi' taini', a chicken's giz-
was making a sort of blowing noise (10: zard. (Also 8: 19, 23, 27; 11: 1, 5; 28:
26) .-xyihE, to growl as a bear does. 26, 27, 28, 34, 37, 49. )
xyihë' na'ñlci Ong ya'ndi, the Bear was ma, ama, hams, man (26: 20), the
(sitting) growling (2: 13, 14). -xy't'- ground (cf. hamaki below). nsdk ma
wahë'di, to make leaves rustle by coming iyoka, "squirrel staying under ground,"
in contact with them (xy4'w ahayl'di, a salamander. ma'hieyan', an island.
xyl'wahafe'di).-xyuwa'hedi', to make mayinni', to walk on the ground (i'ma-
the sound heard in coming in contact yinni', 2d and 1st sing.). ma'yinni'
with sunflowers, grass, or leaves tpi': wa'xi' ma'yinni tpë', to wear holes in
(xyuwa'hayedi', xyuwa'haièkedi'). This shoes by walking on the ground (wa'xi
is probably a synonym of xyi'wahë'di. i'mayinni' yutpë', wa'xi i'mayinni'
xyuhi' (cf. xyi).-ani' xyuhi', a current. kutpe'). isi' mayinni', the soles of the
kixyoxtu', they ran off (23: 20). feet. kcicka mayintka, ground hog.
xyuhu, (it) smells bad (26: 66; 28: 142, ama' ioxma'ñki, he is lying on the
144); a close odor as from a closed cel- ground. ama' atxe, froren ground.
lar, cache, or room. tohoxka' ama' ke'di, the horse paws
xyunwe.- ixyun'wë, to roar or whistle, (or pawed) the ground. ama' tee',
as the wind does (see xhxwë').--cun'we, "this country," Louisiana. pëtuxte
to whistle, as the wind does. amatciha, fireplace. ama' kildotci', hama
Lamo'ri (adopted word), Lamourie kúdotci, "wet earth," mud, a little
Bridge, Rapides Parish, La.-Lamo'ri mud. ama' kúido'tcixti' (=hama ktddot-
ë'tu, they say, Lamourie. Tanyi'ñkiyan cixti). much mud, deep mud. Ayixyi
kinhin yantcede' Lamdri tcehe'dan, how m a k d d o t c onyan, "Muddy - place
far is it from Lecompte to Lamourie? creek," Mooreland, Rapides Parish,
Lamdri ktinhin' yanlcede Tanyi'ñkiyan La. ama' kdddpi', a hollow (in the
tcehe'dan, how far is it from Lamourie ground). ama'xrdi'dihe onni', a quick -
to Lecompte? sand. a'mañkta' (=ama'+iñkta'f ),
Latci' (adopted word), Biloxi name for this is my land (rather, the land is
Charles Prater, a member of the tribe- mine). watckuyl hudi amdnya, a sugar
meaning not learned.-Latci' ko Dj'i'm field. amatcti', ama tcti, red paint (G.),
kue'naska'ni na', Charles Prater is not "red dirt." amonni' (=ama+onni),
as large as Jim Jackson. (See Tcalë. ) "land worked," a field. gmotci' hayi',
m+, feminine sign of admiration or dis- "field dwells -in always," a weed found
gust; Oh! M+, ddxpe Mani', Ohl in Louisiana,theSolidago. Amdyixyan'
what an ugly garment! (meaning the (=amonni+ayixyan), "Field Bayou,"
reverse). M+, ka'pixyë', Oh! how Baton Rouge, La. ansl'p hamd ioho'
pretty (meaning, how ugly)! ma'ñki ko kta', the ax lying on the
ma or mani, a turkey, turkeys.-ma' ground is his. hams' m(isúda', a dish
son'sa iñktçt', I have a turkey (5: 7). made of earthenware or pottery. hams'
ma yokel, a wild turkey. mahin, turkey pxaki.', sand, sandy land. hams' yu-
feathers (28: 25). Maintci'na, (8: 2). hedi', an earthquake (yuhi, to shake).
(Also 10: 6; 18: 1; 20: 46; 21: 3, females (see nañki'). entailed mañki'
26, 27.) hama'ñk, on the ground. ndûnte', a child reclined to -day, i. e., a
hama'ñk tanhin', he ran on the child was born to -day. aeon' poska'
ground.-ma'yinkldi', to use a hoe, in'sihi'xti ma'ñki, l'di, he said that he
to hoe (i'mayinke'di, maxke'di; ma- lay (=was) in great dread of a brier
y inketu', i'mayinketu', maxketu').- patch (1: 16). ima'ñki, you recline (?)
maxawon'ni, a spade. maxawon'ni kon' inayaT' kó'kxahe'nfk te'hinyl kf ima'ñki
hutpë', to dig with a spade (maxawon'ni xyd, before the sun moves, I will surely
ayon' yutpë', maxawon'ninkon' dñkutpl'). kill you as (or, where) you re-
(Also 28: 239, 256, 258.)-ma'x honni', cline (2: 24, 25).--amañki, classifier,
a cache; to bury in a cache or grave du. and pl. of mañki: cyan' nonpa
(ma'x ayo°'ni, ma'x non/ni). amaxi', a'mañki' ko te'di, the two stand-
agrave (=kahoyl'). amaxi' kedi', to dig ing trees are dead. tohdxk nonpa'
a grave (amaxi'ike'di, amaxi' nke'di).- xa'xa a'mañki' ko súpi' xl (w. sp.), the
ama'ñka rani', he is walking on the two standing horses are black. toho'xk
ground(ama'ñka yini'ni, ama'ñka únni'- nonpa' ta'ni a'mañki' ko tcti' xl (w.
ni; ama'ñka ni' ha'maki, they are walk- sp.), the two sitting horses are red.
ing, etc.; ama'ñka yi'ni ha'maki, ama'ñ- toho'xk nonpa' tci'di a'mañki' ko saw xl
ka dnni' ha'maki).-ma'ñki, mañki', (w. sp. ), the two reclining horses are
classifier, the reclining or horizontal white. tohdxk nonpa' ni'ni a'mañki'
object with xaxa, sig. "standing." ko toxka' xl (w. sp.), the two walking
an'ya (a'xmañki'a'yllekn'ni, do you know horses are gray. toho'xk nonpa' tan'hin
the reclining man? ti'nonpa'xa'xama'ñ- dmañki' ko kdexi' xl (w. sp.), the two
ki ko tcti' xl (w. sp.), the two (standing) running horses are spotted. tohdxk
houses are red. hati' ki'naxadi' mañki' xa'xaxa a'mañki' ko sen' xl, the stand-
ko san' xl (w. sp.), the scattered houses ing horses are (all) white. tohdzk
are white. ayan' nonpa' xa'xa mañki' ta'ani a'mañki' ko teti' xl, the sitting
ko tz' di, the two standing trees are dead. horses are (all) red. tohdxk tci'di
ayan' ki'naxadi' mauki' ko te'di, the scat- a'mañki' ko eüpi' xl, the reclining
tered trees are dead. cyan' poska' mañ- horses are (all) black. tohdxk ha'ki-
ki' ko te'di, the curving forest is dead. nini' a'mañki' ko toxka' xl, the walking
toho'kx Oho' ma'ñki ko san' xl (w. sp.), horses are (all) gray. tohdxk ha'tan-
the reclining horse is white. ansé'p hin a'mañki' ko kdexi' xl, the running
hams' Oho' ma'ñki ko kta', the ax lying horses are (all) spotted. ansl/p nonpa'
on the ground is his. spdehi' ma'ñki ko ama'flki ko kid, the two (standing) axes
kta', the knife is his. anya'to' ma'ñki are his. ansi/p nonpa' hams' tci'di
ko teakan' mañkihan', where is the reclin- ama'ñki ko iñkta', the two axes (on
ing man? inayan kök xahe'nïk te'hinyl the ground) are mina ansi'p xa'xaxa
kf ima'ñki xyd, before the sun moves, I ama'ñki ko pa'na iflkta'(±xl), all She
will kill you as (or, where) you recline standing axes are mine. ansi'p tci'di
(2: 24, 25). Wee l ma'ñki xyd, I will ama'yiki ko pa'na iñkta', all the reclin-
certainly kill him as (or, where) he re- ing axes are mine. anaé'p xa'xaxa ki'-
clines. yusatxd ma' fl i, it is (=lies) naxadi' ama'ñki ko pa'na iñkta', all the
dusty. ayan' kadl'ni mdñki, the wood scattered (standing) axes are mine.
does not lie burning (=is not burning). ha'pi a'mañki, some leaves (used be-
ayan' kadl'ni xa mdñki, is not the wood cause they hang down, M.; but Bk.
still burning? tcu'ñ ci and ñki a'duse, gave instead hdpi tdndni). ydniksi!
that (reclining) dog bites. nka'diyan e' yon ama'ñki, some pipes are still there.
mañki', my father he reclines, I have tohdxk nonpa' amdñki dnaxtetu' xa,
a father. nki'niyan e' mañki', my -elder - those two horses will (are apt to) kick
brother (male sp.) he reclines, I have (fem. sp.). toho'xk amdñki i'ñkta-
an elder brother. xkanxd e' mañki', I daha', those are my horses. tohdxk
have a grandfather. mañki' in all ama'ñki i'tadand, those are your
such sentences refers to males, not to horses. an'ya nonpa' ni'ni amdñki
228 BUREAU OF AMERICAN ETHNOLOGY WILL. 4/
nkyehmni, I know the two walking k'c i ma'ftkiyan dnna'xë te', I wish to
men. awya tci'di ama'ftki a'yehdn'ni, hear how he is (lit., how he reclines).
do you know (all) the reclining men? tcl'dïki hi'mañkiyan' dnn&xë te', I wish
an'ya hdkinini' ama'fiki a'yghdn'ni, do to hear how you (sing.) are (4: 12).
you know (all) the walking men? t f'diki maflktu' dnna'xe te', I wish to
an'ya hdtanhin amañki a'yghdwni, do hear how they are. tc'díki hi'maft-
you know (all) the running men? ktu' dnndxë te', I wish to hear how you
amaki', trailing something (28: 41). (ph) are. on' mafiki', one of the signs
an'ya xa'xaxa mdñktu, they (all the of past time, referring to a horizontal
men) 'stand (said of many). mdñii- object: already. e'yan nkinhin' yañka',
wa'yan, toward the horizontal or reclin- te' on mañki', when I reached there, he
ing object. ayixyan' ma'ñkiwa'yan, was (lay) already dead. ha'max, they
toward the bayou. anya'di md9lkivla'- lay (14: 8). max, (they) lay (14:18).
yan, toward the reclining man. ma'ñk- manx, she lay (18: 4). amax (18:16).
dë, maieee ormdftdë (=mañki+de), maftktu, they reclined (24: 12). man,
this reclining or horizontal object. reclining (28: 165). makonni', he made
tcu'ñki ma'ftkdë ka'duseni', this reclin- it lie (28: 240). inmaftkï', bathing
ing dog does not bite. padehi' mad le (lying?)in the blood (31:37, 41). (Also
iñkta', this (horizontal) knife is mine. 8: 12, 16, 17, 28; 9: 1; 10: 14. 17; 11:
psde'hi nonpa' maftkd¢' indi'ta, these 7; 19: 2; 20: 15; 21: 18, 22, 24; 22:
two knives are his. anse'wi nonpa' 4; 23: 8; 24: 14; 28: 4, 38, 40, 41;
ma'ñkd¢ë i'yiku'di, he gave you these 28: 11, 13, 98, 99, 107, 108, 116, 117,
two (horizontal) axes. temdftkde, this 126, 141, 148, 150, 240; 29: 27.34; 31:
reclining or horizontal object. any& 18, 36; p. 117: 3, 10,14, 15,16; p.118:
toe mdñkdë nkyihon'ni, I know this re- 9,10, 11, 12, 13,14; p.119: 2.) hïmki',
clining man. ama'ftkidi (=mañki+de) applied to animals (not human beings)
or am&ñdé, these two standing, sitting, and inanimate objects.-non'pa tei'
reclining, walking, or running objects; hlmki', one (book) is lying on another,
these (pl.) standing, sitting, reclining, two (animals) are reclining together.
walking, or running animate objects.- da'ni tci' hlmki', one (book) is lying on
anya' nonpa' ama'ñkidë ka'donxtuni', two others in a pile, or, three (animals)
these two men are blind. toho'xk nonpa' are reclining together.-ha'maki, a col-
ama'ñdë ka'naxtetuni', these two horses lective sign, refers to a few (aya'maki,
will not (=are not inclined to) kick. nka'maki). a"ya nonpa' xa'xa ha'maki
toho'xk nixuxw' naskV ama'ñdë a'dustu' nkyëho"'ni, I know the two standing
(±xa), these two mules bite. e'ua- men. a"'ya nonpa' xëhe' ha'maki n%yë-
ma'ñki, all of them (the reclining ones). hon'ni, I know the two sitting men.
(Gatschet gave this as heuma'gi. ) he- an'ya nonpa' tcil ha'maki nkyyhon'ni,
ma'ñki nonpa', those two reclining ob- I know the two reclining men. an'ya
jects. axkidon' kidamañkye xonhedi, nonpa' ni' ha'maki nkyëhon'ni, I know
mañki, to put a horizontal or long ob- the two walking men. an'ya nonpa'
ject, as a knife, in the belt. he'xaxa' tan'hin ha'maki nyëhon'ni, I know the
ma'ñki nonpa', those two standing two running men. an'ya xa'xaxa ha' -
objects. m&ñkiyan, that reclining or maki a'yëhdn'ni, do you know (all) the
horizontal object. anya' to'x ma'ftki- standing men? a"'ya a'xëhe ha'maki
yan' nkye"howni, I know that reclining a'yëhdn'ni, do you know (all) the
man. psde'hi ma'ñkiyan iftktdni, that sitting men? toho'xk nonpa' tan'hin
(horizontal) knife is not mine. psde'hi ha'maki kdexi' xë (w. sp.), the two
nonpa' ma'fl iya" i'ndikta'ni, those two running horses are spotted. ha'maki
(horizontal) knives are not his. psde- implies that the attitude was assumed
hi ma'ñkiyan pana"' iñkta', all those before the persons, etc., were observed
(horizontal) knives are mine. anse'wi by the speaker: titan' ha'maki, they
nonpa' m&ñkiyan nyiku'di, I gave, or were already sitting in it. This differs
give, you those two (horizontal) axes. from -Su: uta"tu', they (went and) sat
DORSET -S WANTON] THE BILOXI AND OFO LANGUAGES 229
in it (acts of going and sitting being aside (11: 19; 18: 9). man'tka, else-
seen). ptçaakûnni' du'ti ha'maki, they where (21: 28). axle' han matü'ñkde,
are eating bread. ptçaskdnne eduti I hit him and got away from him (p.
aya'maki, you (pl.) are eating bread. 140: 21, 22, 23, 24, 25, 26).-ma'nte
ptçaakd++ni' ndu'ti nka'maki, we are deyJ (mante + de), to put him aside or
eating bread. In the following case, out of the way (ma'nte de'hayr, mannte
hamaki was said to refer to a single de'hiñke'). ktcihin ma'nte deyë', to throw
agent. e'yan kl'dihan k'lduni' dot tea, aside the cover (of a bed). dustan'
idea' ha'maki, when he reached home, ma'nte deye, to move an object by pull-
he gathered a lot of young canes and ing (i'duxtan/ ma'nte de'hayi', ndu'xtan
hung them up (2: 2, 3). aya'maki, ma'nte de'hiñki'). pxwe ma'nte deyë',
2d pl. or collective. ptçaskknni' i'duti to move an object by punching it.
aya'maki, you (pl.) are eating bread. uxtüki' ma'nte deyi', to move an object
nka'maki, 1st pl. and collective. ptça- by pushing it. naxti' ma'nte deyë', to
akdnni' ndu'ti nka'maki, we are eating move an object by kicking it.
bread. (Also 20: 39; 28: 131, 134; 31: ma's.,mas(28:208, 209), mail',amasf',
19, 22, 29; p. 117: 6, 9, 11, 13. ) iron, metal.-ma'aa i1'taanxti' ktedi', to
mak, the chest.-tama'ñk, deer -brisket hammer very hot iron. ma'sa 4'taanxti'
(26: 50, 86, 88). ama'ñgiyan', the on'ni, to make iron red hot. ma'ai
chest of a male or female. ma'ñ- Icon' *saw ükpe', to burn a hole through
giaho'ya, sternum, breast -bone (G. ). an object with a hot iron, etc. (lit., iron
mak tl'didthe on tyi', "medicine for using hot burn -a -hole -through). This
darting pains in the chest": the root peculiar collocation was given by M.,
of this plant is made into a tea, which who gave the synonym also, the latter
is used as a remedy for darting pains being the better collocation. masi'ñ-
in the chest. ha'ima'ñgiyan o'ya, the kteonni', "iron for -hitting made," a
front of your garment (dress) is open. hammer. maei'ñkte yiñki', "iron for
ima'ñgiyan püde, your dress is open hitting small (object);" a hammer.
(p. 140: 32). toho'xk ma'ñkiyatu', a magi' nduxtan', I pulled a chain. ama'-
saddle girth. sikte hayi' ("always beating iron" 7),
maktcuhi', grapes.-maktcuhi' pawhin; a a blacksmith. mas kte'ti (= masa+ktedi
grapevine, grapevines. ma'xtco xohi', +ti), "iron beat house," a blacksmith
"ancient grapes," raisins. shop. mas pamti, "sharp -pointed
mamoatka', the palmetto (the larger va- iron," a bayonet. mas' xahi', a file.
riety).-maxon'tka yixki', the small pal- ma's aktci tka', a pitchfork. ma' stütcütka'
metto. maxon'tk xo'hi a'naki, "ancient tansi' nkaxin', I thrust a pitchfork into
palmetto fruit," a cocoanut; cocoanuts. hay or grass. ma'adtsan' Icon' ükpE'
maxon't xohi', "the ancient palmetto," (lit., hot - iron using burn -a- hole -
a species of cactus found in central through; a better collocation than
Louisiana, along the banks of Bayou ma'si Icon titaan ükpé, which see)
Boeuf, Rapides Parish. This species is (ma'sdtaan' kayon' yukpi:', ma'sdtaan'
not over 2 feet high, is destitute of nkon' k'ñktikpë'). añks amasi, "gun
leaves and red buds, being green all iron," gun barrel. amasi' sonhonni',
over and abounding in thorns averaging an iron kettle. hdmaaa patdki', "sew-
half an inch in length.-maxonni', a fan. ing metal," a sewing -machine. amase
maxon't hdtkuxonni', a palmetto fan. aide, "yellow metal," brass. mare
Ma'mo, an Alibamu.-Ma'mo anyadi, aide aon'honni', a brass kettle. hama'ag
Ma'mo hanyd (Bj., M.), or Ma'mo tcti'(=axisaxtdi), "red metal," copper.
hayandi (Bk.), an Alibamu person, the mantu'hu, "leather vine" (6: 14).
Alibamu people. Mdmo hanxti', an mi.-mihin', ami'hi, to be warm.
Alibamu woman. as weather (ayimi'hi, nkdmihi').
ma'nte, manta (27: 8), out of the way, tohana'k mihin', it was warm yesterday.
aside.-ma'nte da', get out of the wayl uritédi ko mihin' dande', it will be
begone! (p. 149: 9,10,11,13). mantk, warm to -morrow. wite'di ko mihin' ko,
230 BIIREAII OP AMERICAN ETHNOLOGY [BULL. 47
nda' dande', if it be warm to -morrow, I milli', to sneeze (i'misi, tiimnï'si, miaitu,

shall go (also 12: 3, 6).-a'mihtixti, i'mtaitu', linmVsdu).
to be very warm (aya'mihin'xti, miska', or mi'sk$, (1) fine (not coarse);
nkdmihin'zti). dmihi"zli', hot weath- thin. uiktodli miaka', fine thread.
er. amihinxti na, it is very warm (Also p. 140: 12, 13.)-(2) (=yiffli),
weather.-i'zkimiyif', to warm himself smalL dyipatu.' miska' zyë (=a'yipatu'
at afire (i'xkimi'hay?', yiffbi' zyï), your heads are small. tewi'
amihi'yë, to warm any object (amihi'- miska', the small intestines assn'
hayë', ami'hifflë).-dmix kte'di, mïxl't- mi'aka, small ducks (of all species).
tedi', to "be hit by the heat" (7); to ayaw ?Mirka', undergrowth. (Also 20:
perspire (ayi'mixkte'di, mixkte'di (sic); 50.)-Mi'akigu'la, said by Gatschet to
i'mfxkltedi', eml'xk1tedi).-amihiw, a- have been the Biloxi name for the
mi'z, (1) summer; (2) a year. -amain Pascagoula Indians. Not known to Bj.
de', this year (M.). amin' sonsa', and M.
ami'x Bonsai, a whole year; one momoxlra' (Bj., M.), tamo'maha'yi
year; amis' nonpa', two years. (Bk. ), a humming -bird. (Also 28:25. )
amihahna', this year. ami'x kdi, or mitstttsë' (Bj., M. ), or milsifdse' (Bk. ),
ami'x lddi', "warm weather has re- a bridle.-mtiui'atikeye; toho'zk müatd-
turned," spring of the year.--amixkan' sëye, to put a bridle on a horse (mils-
yihi', to be waiting for summer to tds4'haye', alistdselaliikt').
come (amixkan' ayihi', amixkan' mitsuda, miístida', miistí'de, a dish; a
nkihi').-amihon', or a'mihonni' ( _ bowl.-a'yan mtlstlda', a wooden dish.
amihin-Fonni), a fever; to have a fever ham' m4lselda', a dish made of pottery.
(ydmihon'ni, nkdmihon'ni; a'mihontu', miiaildañkta' dutcadi', to wash her own
ydmihovtu', nkdmihontu'). ya'mihon'- bowl. miïsiida' kdopka', an earth-
dand, you (pl.) were feverish; had a enware bowl. müaüda' aditka', an
fever. dmihonlu' hdntin, perhaps earthenware dish (such as is used
they have a fever. amihov' ha'nde, for meat): literally, "elliptical dish."
he still has a fever. ki nkdmihon' mtlaüdi' yif ki', an earthenware cup.
dande', I shall have the fever again. mi'isadd honni', "dish with a handle,"
amihov' aidi', the yellow fever. ii pitcher. mii'süt rapka', an earthen-
amihon' tixyi', "fever medicine," ware plate.
fever weed; a weed about 4 feet high, na-, prefix indicating action by means of
growing in the pine forests near Le - the foot.
compte, La. It has white blossoms, -na, a sign of habitual action; as, from
and its leaves resemble those of peach asnt, to steal, comes asntna', one who
trees. A tea made from this weed is steals habitually, a thief; yetcdmnd
drunk to produce perspiration. (perhaps from yëtcpi), a habitual li-
mi$owni, a hoe.-mikov'ni ¡oho' kta'ni, ar. Used frequently in forming names
the hoe (reclining) is not hers of mythic representatives of the vari-
mikon'ni kon' hutpiy, to dig with a hoe ous species of animals. Ska'kana, the
(mikon'ni ayov' pulpe', mikon'ni nkon' Ancient of Opossums (7: 1, 2, 3, 6, 7,
2lftkutpë). (Also 21: 33; p. 120: 11.) 10). Tumotckana, The Ancient of
mfxyi', to move in a circle, as the hands Wild Cats (8: 1, 4, 5, 9, 11, etc.).
of a clock; to go around an object by na, masculine oral period; used in mak-
moving in a circle (i'mixyi, nmi'xyi).- ing assertions; a sign of voluntary ac-
kiya' mi'xyi kd (implies a contin- tion (its feminine is ni).--on'ni na',
gency), when it turns again in a cir- he made or did it of his own accord.
cle.-Tcë'tkand lcUcu'di, mi'zyi de'di, nkos'ni na', I did or made it of my own
when he (the Bear) had put down (the accord. nde'di na', I went of my own
young canes) for (before) the Rabbit, accord. ti ne' ko san na', that is a white
he started off th walk around him (2:19). house (m. sp.). ddxpë make' kikddi
amixye', they passed [around] (20: 32). na', she mends or mended the coat, the
Doas>Dl-SWANTON] THE BILOXI AND OFO LANGUAGES 231
coat is mended. (See xa, xe, xyexyo, as when in pain (ya'kedu'nanahl'x
naxo, neyan, hanúa.) na sometimes in- tand, a'xkldu'nanahï'x taho').-uddn'-
dicates that a person out of doors is nahonni', to fly round and round.-
addressing one in a house, as dedi na, kinahi', any thing rolling downward
he has gone; ndedi na, I am going. (G.). xdninati, he was rolling (ixa'na-
Elton', " asoa' ayin'sihi'xti ko', wow in/ - noti, úñkxa'nana'ti, xdnina'titu, etc.).
nonda'hi na," "then" (the Frenchman úñkxa'nana'ti ma'ñki, I am rolling
said), "as you are in great fear of bri- while reclining. updninahi', to make
ers, I will throw you into them" (1: a heavy log roll in one direction by
17). aso" kde'hinya na', I will send pushing it (yu'panina'hi,nku'panina'hi).
you into the briers (1: 18; 6: 13). kyupa'ninahi', to make a heavy log
na, used (1) in warnings and prohibi- roll in one direction for another per-
tions, after emaa, lest; also alone (p. son by pushing it (ya'kywpa'ninahi',
142).-eman' i'da na', beware lest you a'xkyupa'ninahi'). inahin'tixti, (it) is
go! (or, do not go!) emaa' iyotu' ha too apt to rock (26: 32). inahin', it
na', beware lest they shoot you!-(2) might turn (26:32). (Also 15: 1; 17:
might; oho"' na', it might go off!-(3) 2; 28: 23, 36.)
would; de'di xyi pi' na, if he would go, naha, after, afterward (18:12, 13; 21:13;
not be (18: 3, 5, 6; 20: 22; 21: 16). 23: 8, 12, 14; 24: 13; 28:123,134, 175;
it would be good. nani (wo) it would 29: 12, 13) .
ayaoa xyi pi' na, if you would do it, it nahati', naha'di, naha'diyan, naha'd,
would be good. na'pstúki na kde'psi, naha't, naha'ti (28: 80), a canoe, a
I sewed till night. boat.-wite'di led nkimahin' dande'
na.-nandylyl', to shake a tree in order naha'diyaa', I will paddle (or row) the
to shake off the fruit (nandyehaye, boat to -morrow. naha'd akan', the
nana'yehúft. ').-duna'nayeyë'(nanayë), boat went against it and stopped. na-
to shake a person. dun' duna'nayeyë', hdt peti', "fire boat," a steamboat.
to shake a person when one grasps naha'tpet akanyan',. " fire boat goes
him (i'dusi dundnayëhaye, ndu'si du- against and stops," a steamboat land-
na'nayehúñke').--nandye, loosened, as ing. (Also 10: 1, 2; 26: 1, 15, 19.)
teeth. nazi.-kina'hi, he painted himself (21:
na.-kidu'nahi', to turn around, to roll 28, 33). kinahi', black paint (G.).
over (ya'kedu'nahi, dxkielu'nahi). ginahi', I paint myself (G.).
stu'di ko' kldu'nahi', to turn around on nahi.-upanahï", to knock down a hang-
his heels. kidu'nahi' dupticlë', to un- ing object, or a stick set up with one
cover by rolling, as when one takes off end in the ground (hipa'nahï",
bed covering. ani' xyu'hi Pidu'nahi', úñkpa'nahi').
an eddy. mace' nduxtaw lddu'nahi', I naxa'sa, naxa'x, now, just now, just
pulled a chain and it (a log) turned (29: 16), not yet (28: 225, 238).-
over. ddi kïdu'nahi ha'nde, the fish hiñkson'tkaka', naxdxa nyu'lcdEiki', O
still goes around(=swims around).- younger brother, now have I told you
kldu'nahiyl, to cause an object to turn (5: 7, 8. Also 21: 27; 29: 21.)
around or over; hence, to turn around, naafi', to hear (i'naxe, únna'xe, 4: 4) (see
as a gimlet; to turn as a bundle, etc., hayin) . tc'i'dïki mañkiyan' únna'xe te',
in a horizontal plane (k'fdu'nahihaye, I wish to hear how he is. tcï'diki
14du'nahúñke'). masï' nduxtaa' kïdu'- hi'maf4 iya+ ú*na'xe te', I wish to
nahihdfl ', I turned over (a log) by hear how you (sing.) are (4: 1, 2).
pulling a chain. udu'nahoa, (she) nyi'naxe' ndúñkihi', I wish that I
went (flying) around (28: 67). - could hear from or abort youl
kldu'nanahi', to turn round and round. na'ze hakanhi', to tell what he hears,
kdna'xka kïdu'nanahi', to turn round i. e., to tell news (i'naze haydkanhi,
and round, as the hands of a clock.- únana'xe ha n xr'kaahi).-ka'naxeni', not
$du'nandhe'xtaho', to mover _id writhe, to hear: to be deaf (kaydnaxeni',
232 BUREAU OF AMEßICAN ETHNOLOGY [wiz. 47
nka'naxi'ni'; ka'naxtuni', kaya'naxtuni', xti', clear, as the weather; "a pretty

nka'naxtuni'). anya' ka'nax5ni', a deaf day." napkan yihi', to be waiting for
man. "into' nonpa' yukë' ka'naxtuni', day to come (napkan' a'yihi', napkan'
those two boys are deaf. (Also 7: nkihi'). kde'napi, till day, till morn-
10; 8: 17, 24; 18: 2; 20: 27, 28, 29; 23 ing. ni' hine' kde'napi', he walked
12; 24: 12; 27: 7; 28: 215, 216; 29: (was walking) till day. /caw/mini, not
13; p. 118: 17, 18.) day (24: 13). no' elk.', nude', no'wkde
naaki'ya, oughttohave (p.162: 2, 3, 4).- (p. 126: 7), nond (6: 1), na'wllnde,
9lkande' nanxkiya', I am not that one na'wkndeni', naon'tkan (28: 233), to -day.
(26: 50; p. 168: 24, 25, 26, 27, 28; 28: naon, daylight(28: 244). naun, weather
105, 114, 190, 245). (p. 161: 5). na'wtindë' an'xti kade'ni
naxo'; a sign of past time: refers to an ndon'xtu, we have seen the mute wo-
act which is not done any longer.- man to -day. antgtka' magi' no'finle',
ni'hinedi' naxo', he was walking (but a child was born to -day. nawatcka'
he is no longer doing so). heke'wihi' (=mud- tetra), "day near," just
naxo', he did think so (then, but he before day. nawo xi'di, nauxi'ya,
does not now). anhin' ayiihi naxo', na'xwidi, noxwi'di, no'xi, noonxi', "chief
you did think (then, not now) that he day," Sunday, a week. nka'tamini'
cried. kawa nkyehontuni naxo nkan- nawo xi'di sonsa', I worked one
yasaxtu hi, when we were (=lived as) week. Towe nauxiya, "Frenchman's
Indians in the past, we knew nothing Sunday," New Year's day. noxwi'd
(6: 8). (Also 6: 20; 21: 39.)-tcehe'dan sonsa', "one Sunday." no'xi tea'ya,
hëtu' naxo', how far or how long did "Sunday gone;" Monday. noxwi'
they say that it was? (said to a man or son'tka, "Sunday's younger brother,"
to men; without the naxo', it might Saturday. noonxi' nitani', "big Sun-
be said to a woman or to women). day," Christmas day. (Also 9: 2; 10:
nani, nanni, can (28: 96), might (28: 1; 14: 13, 14, 17, 20; 18: 4, 6; 20: 48;
165; p. 146: 35), must (27: 19).--nani 24: 14; 26: 2; 26: 2; 28: 108.)
xyo, must have (16: 7). (Also 28: napi' or nam, to bother.-kudunapini' or
114, 190, 245; p. 162: 16, 17, 18, 19). kudu'namni, he did not bother him
na'nte.-tca'k na'nte nedi', the middle (p. 160: 10) . kuyudunapini' or kuyudu'-
finger. isi' na'nte nedi', the middle or namni, did you not bother him? (p. 160:
third toe. 11). ndunapini' or ndu'namni, I did
na'ntelFe, nearly.-a eea'x ya'igatca' not bother him (p.150:12) . indunapini'
na'nteke, my money has nearly given dande, I will not bother you (p. 160:
out (p. 167: 7). ni'xta tea na'nteke his 13). yandunapini' dande', he will not
breath has nearly gone (p. 167: 9). bother you (p. 160: 14) .
2lnni'xta ya'ñkatca na'nteke, my breath naakë', long; tall, as a tree.-a'naxtu'
has nearly gone (p. 167: 10). (Also naskë', their hair is long. do'xpë
26: 55, 72, 81; 28: 221; p. 140: 36, 37; naske, " long cloth," a coat. aya",
p. 141: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10.) naskYxti, the tree is very tall. ëdi',
na'on.-na'onde'ye, to set the grass afire an'yadi ei' flats/deli' kitonni de' on'knë
(28: 81, 82). étuxa', behold, a man with 'very long
na'pi, nap, na"pi (28: 128), nap feet had passed along ahead of him
(28: 100, 108), nowe, na'wi, day, (3: 2, 3). naaki'xti, very long
daytime.-na'pi yan'xa, almost day. (28: 97). naskeyan' (=naske-cyan,
anan'pi, daylight (28: 22). na'p sonsa', locative); Ayi'x naskeyan', "Long
one day. na'p icûpini', a bad day, un- Bayou," Bayou Rapides, La. e'naska,
pleasant weather. nkanan'pini', I do enaski' (28: 190), that large, i. e., the
not (sleep) till day (7: 5, 6). nan'p size of the aforesaid. kcixka' nedi' ko
sonsa, one day; nanp nonpa', two days. tea'naska uki'kifge led skane' e'naska
no'we nanni hinya'ndihin dande', I will na', this hog is half as large as that
think of you each day (4: 6). nanpi one. znyi,'fikiyan tcanaska' ko e'naska
hudi', "day is coming," dawn. napi- Ba'yfasyan, Lecompte is as large as
Doasax-SWANTON] THE BILOXI AND OFO LANGUAGES 233
Bunkie. ene'naaka, that large. tod- nays', to swallow (ina'yy, tinndyë; na-
naaka, how large? of what size? tea'- yëtu', i'nayëtu', dnna'yétu'). - kdda'-
naska nkyehonni', I do not know how deni' nayë', to bolt down food (which
large it is. tca'naaka nkyVhonni' aya" - has not been chewed) (ku'yuda'deni'
ya", I do not know the size of the tree. ina'yë, nda'deni dnna'yy ). inaye'ya",
ha"ya' tca'naska, how large is the man? meaning uncertain: it may be, "You
tanya"' tca'naska, how large is the vil- can swallow this" (said to the Rabbit)
lage? aya"' tca'naaka, how large is the (2: 20). ekina'ye, to eat with that
tree? kcixka' tcdnaaka, how large is (e'kayina'ye, ehiñkindye; e'kina'yetu',
the hog? tcanaska' ko e'naska, as large e'kayina'yetu', ehiflkina'yetu') . (Also
as. Tanyi'ñkiyan tcanaskd ko e'naska 28: 218, 219.) inyë, food (28: 17, 19,
Ba'yusya°', Lecompte is as large as 211, 216, 217).
Bunkie. tca'naska ne'di ko uki'kiñge, na'ñlfi, (1) the sitting or curving object;
half as large. kuenaakdni, not as the part of a whole; the object hung up,
large as. Latci' ko Lfl'nz kue'naska'ni as a garment (ina'ñki, na' i).-anyd
na', Charles Prater is not as large as xfhe na'ñki a'yghúln'ni, do you know
Jim Jackson. (Also 3: 6, 13; 10: 15; the sitting man? a"sé'p atl'di nd%ki
28: 70, 106, 140, 151, 229, 232; p. 122: ko ita', the ax -head is yours. do'xpe
12, 13, 14, 15, 16, 17, 20.) make ná'ñki ko sadt', the coat (hang-
natci' or natciyaw, a cloud; clouds.- ing up) is torn. anya' xl'he na'ñki ko
natei' kdei', mackerel sky (lit., "spot- tcakndñkihan, where is the sitting
ted clouds") (cf. ina). natci' tohi', man? äyo'hi na'ñki, the curving lake.
"blue cloud," the clear sky. natci' ekanhan' ko po'tcka na'ñki, and then
»Ahi', " low cloud," the horizon. he (the Rabbit) sat (i. e., was
natci' ndonhi', I see the cloud (or, a drawn together) like a ball (1: 14).
cloud). natcixti', many clouds, the aeon' poski'ñki xë na'f i Tcetkanadi',
sky is cloudy. natciyan' ndonhi', I sea the Rabbit was sitting in a very
(or, saw) the (or, a) cloud (or, clouds). small brier patch (2: 4).-(2) Used in
zuxe' ta'ni natciya"', a storm cloud. expressing continuous or incomplete
na'tei peo'huye", "corner of the cloud," action if the subject is sitting. nkaduti'
northeast. tºcnatci', shadow (15: 5, 6) . na'ñki yen ka"' ini'hin ha'nde, while I
anatci', a ghost; shade; spirit. (Also was (sat) eating, he was drinking.
24:1, 6, 8.) i' hande na'flki yan ka"', nkaduti'
natcka', short; a few. yëtcpi' ndtcka, na' i i na', while he was drinking [note
a short myth or tale.-hadd natckd, a use of ha'nde as well as of ndñk], I was
few words at a time. anyd na'tcka, a eating. akutryti' teak g'di na'f i patckY
few men. anxti' na'tcka, a few women. (=akiitxyi/ paten' dusi' ), to take a book
tcu'ñki netcka, a few dogs. aya"' (almanac) from the nail where it is
ndteka, a few trees. hdpi na'tcka, a hanging. wa'x ustd na'ñki jan', he is
few leaves.. ya'nikaiyow na'teka, a few putting on his shoes (said if the act is
pipes. tënaxii', ak*Gxyi' na'tcka nko°' seen by the speaker). uxë'.na'ñki, he
de'hiñkiyë', O friend, I write a short was sitting in it. yu'xë ina'f i, you
letter and send it to you (4: 1). were sitting in it. nkuxi' na'gki, I
na"'teka ne'hi, a little more (20: 35; was sitting in it. sled iñksiyd du'ti
p. 155: 11, 12). na'ñki, the boy sat (or, was) eating the
nata, middle (18: 16).-na'taxti, the meat. he kan' ydndiyan tïxtïxye' na'ñki
very middle (20: 33). (Also 26: 19; Tcl'tkana'di, when he (the Bear) said
28: 31, 84; p. 153: 20, 21, 22.) that, the Rabbit's heart was palpitat-
natl.'s, stretched (26: 81). ing (2:25; 8:13).-(3) used in sentences
na%o", the brain: his or her brain. denoting possession of female kindred,
na'uk!dä' one', (Bj., M. ); ndñkide o"ni' animals, etc.: nkon'ni e' me', my -
(Bk.)-a rainbow. mother she sits, i. e., I have a mother.
nawi.-kina'wiyë, (he) poked it out for xketwkilean e' nañki', my -grandmother
him (28: 96, 105). she sits: I have a grandmother. tcic'ñki
234 BUREAU OF AMERI CAN ETHNOLOGY [BOLL. 47
iftkta'k naflki', dog my Bits: I have a think of you each day (or, throughout
dog. akue inkta'k na'r4i, hat my the day) (4: 6). (Also 10: 1; 25: 2.)
sits (hangs up): I have a hat (see na"ni, a sign of past action(?).-tohdxk
ma). akue na'4i ka'ta, whose hat i'flku nawni nikan', ya+i'tëna'xi ddnde,
(hanging up) is that? -(4) a'yan to'ho as I have already given you a horse,
na'ftki ttnna'xt, I heard the tree fall.- will you be a friend to me? ayi'ndi ko'
na'ñtridg, this sitting or curving ob- iya'ftkaku'yan i'fikiya'nitspi' yahe'tu
ject anya' x'he na'fitickë 4 -Ahoy - trdhë nan'ni nikan' Çi'kiyafikowni
ni, I know this sitting man. akue xyexyo', when you entertained me, I
na'ftkid} iflkta', hat this -sitting (or liked your food very well and ate it
hanging) object my, i. e., this is my all, but now when I give you food,
hat. na'fikiyan, that sitting or curving why do you treat me thus? (2: 22,23).
object. anya' xk'he na'ñtriya) regh W - nda'o, thin way (28: 46, 49), hither
ni, I know that sitting man. akue (28:231).-ndoku', back hither(23: 7)
na'ftkiyan kta', hat that sitting (or hang- ndadtr, this way, in this direction (p.
ing) object, his, i. e., that is his hat. 184: 30). nto'wa, this way (20: 40).
na'fütiwa'yan, toward the sitting object; ndë'ai, or indesi', a' serpent, a snake.-
toward the place; toward the curving ndë's kdë'xi, "spotted snake," the gar-
object. an'xu na'fitriwa'ya», toward the ter snake. ndë's xidi', "a governor
stone(=a 1xu-E-na'igii+wade). 2hflyi'ñ- snake," a rattlesnake (28: 23). ndëa
triyan na'ñkiwa'yaf, toward Lecompte. sl'nt sahe, the rattle of a rattlesnake.
anya'di na'fikiwa'yan, toward the sitting d indesi', an eel; "a fish snake."
man. hena'ñki no*pa', those two sitting ne, nedi', nédi', nädi, to ache, pain; to
objects. nax, nanx (28: 130) (used in have a cramp. -iwau ne on'ni, toothache.
composition), sitting. nax ka°', when pa ne on'ni, headache. ilifie dcAtctb
sitting. Tcëtkana' son'ea akt2'sktisi'ñki º epe'wa ne'di, my right eye pains. 4ln'-
nax ,an', On'ti ya'ndi o'xpa, when the nixu'xwi i)epewa ne'di, my right ear
Rabbit was sitting mincing a single piece pains. i'nixu'xwi kaakani'wa ne'di, does
the Bear swallowed all (the canes which your left ear pain? nyukpe'yan nedi' xyy,
had been given him)(2: 8,9). ka'wa ni'tri my leg pains (exceedingly?). niu'kpä
nax kan, 'tits ya'nde na', he (the Rabbit) nä'di (G.), my leg is ,hurt. dakapd
was there at length, but he (the Bear) sat nëdi' xë (w. sp.), my head pains or
without anything for him (2: 16). ka- aches. ayipd ko nëdi', does your head
ni'ki na'x-kantca na, I have nothing at ache? (Also p. 149: 21, 22.)
all as I sit (6: 4). xe nanx sahi'xy4, he nä, to stand (cf. nañki and ni) .-(1) kdd4-
was sitting so long. xë'he nafñk kde- pi' ndosan'hin see ni my ndonhi', I see
psi, he was sitting till night. yaxë'he (or, saw) the boy walking on this side of
nañk kde'psi, you were sitting till night. the ditch. tarsi' wak du'ti ne, the cow
akxye'he (or eye) nañki kde'psi, I was is (standing) eating corn. wahu' xohi'
sitting till night. (Also 8: 13; 8: 23, 24, i'dë nt', "the ancient rain stands fall-
30; 9: 11; 10: 7, 10, 22, 24, 31; 14: 1, ing," it is hailing now. inhin'yañka'
12, 28; 15: 2, 3, 7, 8, 10, 11; 18: 5, neon he'dan ne, I had already finished it
12, 13; 17: 19; 18: 1, 15, 17; 19: 5, (as I stood) when he came. inhin' yañ-
19; 20: 1, 17, 30; 21: 21; 22: 3; 23: ka' ayon' he'dan ne, you had already fin-
15, 16; 28: 2, 12, 13, 15, 16, 17, 22, ished it (as you stood) when he came. -
24, 25, 27, 35, 36, 46, 48, 55, 61, 63; (2) a classifier: the standing object.
28: 19, 25, 30, 40, 41, 72, 98, 107, 116, an'ya sin'hif ne a'yëhdn'ni, do you know
120, 125, 132, 134, 135, 142, 143, 178, the standing man? ti ne ko saW xe
191, 192, 207, 208, 213; 29: 4, 7, 20, (w. sp.), the (or, that) house is white.
22, 28, 30, 37, 38; 80: 2; 31: 13, 17, aya)' ain'hin ne ko (Idi, the (standing)
27; p. 117: 2; p. 158: 26.) tree is dead. toho'xk "Whin n?' ko supi'
na"'ni, throughout; each (?), every.- xë (w. sp. ), the standing horse is black.
no'we nan'ni hinydndihiW dande', I will toho'xk x?'he në' ko tcti' xë (w. sp.), the
DORSEY-SWANTON] THE BILD%I AND OFO LANGUAGES 235
standing horse is red. ansé'p 8in'hin kine'tu, they get np (7: 4). k¢ne'di,
në' ko ie l:ta', the standing ax is mine. to leave an object there (?). rünni-
ayan' dikxa'pka aya'inde' ndosan'hin ti tonni' konha' anya' oi'ni usta'x kgne'di,
ne' nku'di, I came from the house on ani' kyä'hon ye'hikan, he stood up a tar
this side of the bridge. -(3) a sign of baby close to the well, and left it there
continuous action: toho'xka aye'ki du'ti (1: 8). iai' de' kenedi', a footprint,
ni', the horse stands (= is) eating the footprints.-ne'yan, that standing or
corn (given him). -(4) ne is rendered walking object. ti ne'yan kowo'hi
"that" or "this" on some occasions by teehe'dan, how high is that house ?
Bj. and M.: waxi' ne' apa'sta.k onni', yaduxtan' tanhin' natkohi' ndosa+hiyan
that shoe is patched. ti nl' ko ti ne'di ti ne'yan tcehe'dan, how high is the
uki'kiñge, that house is half as high as house on this side of the railroad? ya-
this one. ti nil' ko ko'hi ti ne'di ko'hi duxtan' tanhin' natkohi' Pwdsan'hiyan ti
kilfiki'ni, that house is not as high as ne'yan tcehe'dan, how high is the house
this one. nil' pi'hiñkë ha'ndn, I think on that side of the railroad? anya'sin'-
that (or, perhaps) i am making this hin ne'yan nkyihon'ni, I know that stand-
correctly. anse'pi ne' yaxku', give me ing man. anya' ni'ni ne'yan nkyihowni,
that (standing or leaning) ax! waka' I know that walking man.-nejan',
ne ka'ta, whose cow is this? toho'xk ne probably compounded of the classifier
ka'ta, whose horse is this? anse'pi ne nit and -yan (referring to some remote
ka'ta, whose ax is this? ne'deni, this object). ate san niyan', the house (not
standing object anya' sin'hin ne'denis seen by you) is white.--na'wi ne'yan,
nkyihowni, I know this standing man. some of these days (18: 4, 6). ne'yan,
trine' na, here he stands (31: 25). ne, that distant one (house) (31: 5, 8, 9;
sitting (?) (11: 19). -ne di (= ne+di); p. 118: 4). -ne a'yan (=ne+wayan),
toho'xkaripi'sin'hin ne'di, the black horse toward the running, standing, or
is standing. tc'na'ni nedi' ko uki'kifige walking object. anya'di newa'yan, tow-
(=ukikiñge yu ildi), (there are) half as ard the standing man. ayan' newa'-
many (animate objects). tca'naska nedi' yan (=ayan wade), toward the tree.
ko uki'kiñge, (it is) half as Iarge. teehe'- anya'di tanhin' newa'yan, toward the
dannedi' ko uki'kiñge, (he or it is) half as running man. anya'di ni' newa'yan,
high or tall. ti ne' ko ti ne'di uki'kiflge, toward the walking man. --re,tkohi', nat-
that house is half as high as this kohi, nitkohi, nütkuhi, nütkohi, a path, a
one. ti nil' ko ko'hi ti ne' di ko'hi kil fiki'ni, road, a street. kankonni' nkon'haf net -
that house is not as high as this one. kohl' xeheñkil' ndu'si xyo', I will make a
skati' nedi' ko uki'kiñge, it is half as trap and set it in the road, and (thus I
deep. kílxwi' ne'di, is there any coffee? will) catch him (3: 8, 9, 13; 26: 1, 6).
watcku'ye ne'di, is there any sugar? yaduxtan tanhin natkohi, " wagon run-
añksapi' ifita'k ne'di, gun my stands (or ning road," a railroad. natkohi' yiñki',
leans) against a post, etc.= I have a "small road," a pathway. nritkohi'
gun. nki'ñkxihi ne'di, I am (standing) nitani', "big road," a street.-ene-
laughing. anya' ni'ni neat: nkyihon'ni, hedan, that tall or high. (Also, 7: 10;
I know this walking man.-ki'ne or 8: 23, 24; 9: 3; 10: 7; 14: 9, 14; 16:
kinedi', to arise from bed or from a re- 8; 18: 8, 9, 11, 12; 19: 4, 6, 7, 9, 14;
clining attitude, to get np (ya'kine'di, 20: 31; 21: 19, 39; 22: 12, 13; 23: 3,
a'xkine'di; pl., kinetu', ya'kinetu', a'xki- 9; 24: 2, 5, 6, 7; 25: 1, 3, 6; 26: 3, 6,
netu'). yakine' pi'hedi'din, or hi'kine- 7, 11, 70, 73, 74, 75, 80, 81, 82; 27: 8;
hiko', yon ought to arise. yakine' pihe'- 28: 9, 48, 124, 130, 147, 159, 151, 154,
di, you can arise. Imperatives: to a 159, 164, 167, 171, 172, 175, 185, 189,
child, kink'; man to man, kintfakta'; 198, 201, 203, 208, 232, 235, 237; 29: 1,
man to woman, kine'tki. e'witexti' ki'ne 2, 3, 6, 8, 15, 18, 21, 23, 25, 36; 31: 13,
de' etuxa' Tcil'tkanadi', very early the 14; p. 117: 1, 17, etc.)
next morning the Rabbit arose and de- nedi' (cf. ne and ti) .-tcak na'nte nedi',
parted (3: 5). kink', he arose (7: 8,14). the middle fingers. iei' na'ntenedi', the
83515° -Bull. 47-12---16
236 BUREAU OF AMERICAN ETHNOLOGY [sow,. 47
middle or third toes. nindoxpt' on' an'ya nonpa' ni'ni ama'9iki nkyehon'ni,
nedi', he has on pantaloons alone (see I know the two walking men. toho'xk
dozpe teduxka (Bj , M.) ). tconho'nde ni' hint' ka' tozka' cxi (w. op.), the
on'ni, e'xa on ne' di, he had on the breech- walking horse is gray. ama'ñka nini',
cloth, that was all he had on (Bk.). he is walking on the ground. yini' he'-
neheyan/x._zeheyan'x kl'dinan'we dddi, deku, you (pl.) have finished walking.
though almost sure not to reach there Wed di ni'swum' yen, toward the . walk-
he goes (p. 183: 12). ing man. ni' hint' kde'ktítdxaxe, he
nö'tka, right here (28: 99, 108, 117, walked till noon. dent', I walk (28:
126). 21). ne, moved (28: 128) (?). kina'-
ni.-duni', to twist (idu'ni, ndu'ni). duni' yeni, he did not move (29: 34). unni'
tan'inhëxtt', to roll up very tightly, as a kde'psi, I walked till night. unni' kde'-
bundle (i'duni tan'inhëxti', ndu'ni tan'- nanppi, I walked till day.-ni'ni, a
inhëxti'). axo'g duni', young canes (2: dual and frequentative of ni; the two
16, 17). dunahi', or dunahin', to turn. walking objects. an'ya nonpa' ni'ni
nki'ndihe' ndunahin', I thrn(ed).-du- ama'9iki nkyehon'ni, or an'ya nnpa' ni'
ni'ni, to roll or fold up an object, as a ha'maki nkyehon'ni, I know the two
blanket, etc., several times (iduni'ni, walking men. toho'zk nonpa' ni'ni a'-
ndunini). duni'ni xwtidikVdi, to roll mañii' ko toxka' xe (w. sp.), the two
up loosely, as a bundle. tcpu'xi duni- walking horses are gray. any&' ni'ni
ni', to fold or roll up a blanket several ne'de nkyehon'ni, I know this walking
times.-xa'nina'ttye, to make a heavy man. anya' ni'ni ne'yan nbehowni,'I
object roll over and over in one direc- know that walking man.-hine', the'
tion (xa'nina'tihayE, xa'nina'tihdíikë') . walking object. an'ya ni' hint' c/-
xa'nina'tiñúke'hin nkandl', I stand (there yeltäwni, do you know the walking
for some time) and make it roll over man? toho'xk ni' hin,' ko' toxka' xe (w.
and over in one direction. uxtdki' sp.), the walking horse is gray. emaw,
xa'nina'tiye, he pushes it and makes it anya'di hu' hine', look out! some one is
roll over and over in one direction.- coming. nde ne' yankan', yaku( hine,
xa'nina'ti dedi', it rolls over and over while I was going, you were coming
in one direction (when one pushes): back.-a'kinini', to walk on something
said of a heavy log, hogshead, etc.- (aya'kinini', nka'kinini'). i'toho a'ki-
xa'nina'ti ha'nde, he was rolling along nini', he walked on a log.-hdkinini',
(8: 2). (Also 8: 4.) a plural of ni; they (all) walk. an'ya
ni, ni; (28: 100, 102), nï; (28: 124, 129) ha'kinini'a'mañ i'konkyehon'ni,Iknow
(cf. ne'), to walk (yini', unni'); (H., dide (all) the walking men. toho'xk ha'kini-
(d¢idfe); D., mani; (p., Os., mania; K., ni' a'maflki' ko toxka.' xe (w. sp.), the
manyin; Kw., mandq$in; Tc., manyi). ni' walking horses are gray. (Also 17: 2,
hine'di, he is walking (yini' hine'di, dnni' 7,11,15; 21: 2,6,13, 14; 22: 16; 25: 6;
hine'di). ni' ha'maki, they (a few) are 28: 28, 31, 34, 39, 53, 54; 27: 1, 2, 12;
walking (yini' ha'maki, dent' ha'maki). 28: 18, 20, 34, 54, 55, 63, 91, 93, 109,
ni' hiyuke'di, they (many) are walking 241, 242; p.117: 4, 9, 10; p. 119: 3, 9,
(yini' hiya'yuke'di, dent' ttee'di) .-ni' 14.)
hinddi naxo', he was walking (then, ñi, feminine oral period, corresponding
but not now). Imperatives: ni (to a to the masculine na.-ti nE ko sae ni',
child); ni'tki (man to woman); nitki' the house is white.
(woman to woman); nitakta' (man to -ni' (=-di=-yë), a causative ending (-hag
man); nitate (woman to man). kg- -haft ). Dropped when followed by
ddpi' ndosan'hin &into' ni ni" ndonhi', I another verb (7): agiksa'hon nazë', he
see (or, saw) the boy walking on this heard a gun fired.
side of the ditch. an'ya ni' hine' a'ye- nisi (8: 1), ni, to be without; to
hdn'ni, do you know the walking man? have none; there is none; no.-hadhi' to
ni' nde'di, I am going to walk about. ni'ki, he does not wish to beg. haya'dhi
an'ya naps' ni' ha'mala nkyehon'ni, or to ni'ki, you do not wish to beg. nka'd-
DOasIDY-swANTON] THE BILOXI AND OFO LANGUAGES 237
hi to ni'ki, I do not wish to beg. Levi! single yellow blossom at the top. An
there is no coffee. yamgki' infusion made from this plant is used
there are no mosquitoes. Uwe' niki', for bathing, not as a drink.
he has no hat. waif niki', he has no ninth', or nindiyaf, his buttocks or rump
ehoei (see yamg). anya' ni'ki, no man. (i'nindi(yan), tlnnindi (yan); nintu', i'nin-
tc4t'ñki ni'ki, no dog. ha/pi ni'ki, no tu', dnnintu'). nindoxpE, or nindux-
leaf. ka'wa ni'ki na'x kan etikë ya'nde pë', "cover for the buttocks," panta-
na', he (the Rabbit) was there at length, loons. nindoxpp' o+ nedi', he has on
but he (the Bear?) sat without any- his pantaloons alone. ' ninduxpty Ui'-
thing for him (2: 16; 8: 13). kedi.ki'ni, kgma'gonni', "to go under the panta-
(it) is notso (high) (p. 123:8). kani'ki loons," drawers.
na'xkan tea na, I have nothing at all as ni'pi{, feminine plural interrogative sign,
I sit (kani'ki=ka'wa ni'ki) (6: 4). are they; are you.-ayantd yuke' yift-
nañki' nanxkiya', I am notthat (28: 24). kon'tu nip?, are those men married?
(Also 8: 13; 10: 9; 11: 4; 14: 21; 15: (said by a female). yiñka'donyon'tu
3; 18: 1, 4; 19: 9; 20: 6; 26: 60; 28: nee', are you women married? (said
4, 6, 16, .27; p. 157: 5, 33, 34; p. by a female) .
158: 1.) niakodi', a spoon.--wak hlí' niskodi', a
null', because: used at the end of the cow -horn spoon. y'tnieahe' niskodi', a
clause or sentence.-nkinakë' nixki', be- buffalo -horn spoon.
cause I was scared. han'ya yalvxkledi' ni'atflti, accurate, accurately; correct,
nixki', because a man hit me. (Also correctly.-ni'attlti tko'hM ya'ñkuktttiki',
8: 22; 9: 8; 10: 6; 26: 87; 28: 14, na'dñkihi', I wish that you would tell
200; 29: 13.) me very accurately (how things are),
ni'xta, his breath (p. 167: 9).-dnni'xta, or, just how affairs are (4: 4).
my breath (p. 187: 10). nixtadi', to nitapi', nitawi', nitawin', a ball. nita-
breathe (inixtadi, itnnixtadi). yonix- win' iñktéonni', "that with which one
tadi', " the body breath," the pulse. hits a ball," a ball club.
nixuawi', the ears. - ewande nixu- nitiki', quietly, stealthily, unawares.-
xwi', his or her ears. ayi'nixuxwi', nitiki' de'di, he went to him quietly,
your ears. nki'ndini ni'xuxwi', I, my stealthily, unawares, etc. (p. 180: 20).
ears. ewe' yuke nit xuxw itu', their ears. (Also p. 180: 21, 22, 23.)
ayi'nixuxwitu', your (pl.) ears. nki'xtu niye.-niyedi', to fly. nadki' niye'di, the
(we) ni'xuxwitu', our ears. ayi'nixw'xwi squirrel flew. niyë'tu, they flew up
ha'idi' na, your ear is bleeding. dn'ni- (23: 19, 20, 22).
xu'xwi inape'wa ne'di, my right ear n101/flit, a gallon.-nkd'nti eons', one
pains. i'nixu'xwi ka'akani'wa ne'di, gallon. nk4'nt1 nonpa', two gallons.
does your left ear pain? añkdawinni- nxo$o.-nxo'dohi, a species of garfish,
xu'xwi, "the gun -ears," the nipple or probably identical with nñzo'do hedi',
nipples of a gun. nixuxwi' ahodi', the the alligator garfish. niíxwoti', an alli-
upper partof the ear. nixuxwi' tpanhin', gator. niixo'd-xapi', alligator box.
"the soft part of the ear," the base of Nüxo'dayoa'yixyan',' "AlligatorBiiyou,"
the ear, the ear -lobe. nixu'xwi aiopi', Bayou Cocodrile and Lake Cocodrile,
"ear pith," ear -was. nixuxw' okplr', below Cheneyville, La. Naxo'tod{u'
the perforations of the ears. nixu'xwi anya'di, the Alligator people of the
hauni', "dangle from the ears," ear- Biloxi tribe; Jim Sam's uncle Louis
rings. nixu'xti tpë', the meatus audito- was a member of this clan.
riva, the opening in the ear. ktu' nox ', to chase or pursue him, her, or it;
inxuxi', a cat's ears (G. ). (Aldo 10: 15, to drive or scare off a single horse,
17, 18, 23.) chicken, etc. (i'noxë, tlnno'xi).-eon'-
ninda'yi, a plant about 2 feet high, nidi' to s'ñki tcctka'k no'xé yukë'di :cyan'
without branches, having many rough onti'k ha'ne otu' xa, for that reason (it
leaves, with sharp points, resembling has happened that) whenever doge
the leaves of peach trees. There is a have chased rabbits they have found
238 BUREAU OF AMERICAN ETHNOLOGY lama. 47
a bear and (men) have shot him a low tent with his grandmother (8:
(2: 30, 31). an'tckanazE, "chasing the 1).-nan'pahudi' (=rwnpa-+ahudi I),
crow," the kingbird. (Also, 11: 5; "two bones" (on the second hand?):
17: 19, 23; 28: 23, 49, 77, 183, 21&) seven.-enanpa', both. d'eatcdtcdW
no'xpë, to get mired (i'naxpi, itano'xpï) enanpa' pahi.', both my eyes ate sore.
(28: 55).-ndxpczti', to get mired, as (Also 10: 3; 28: 1; 81: 21; p. 117: 6,
cattle do. 7, 8, 9, 10, 11.)
noxti', the eldest (28: 213). (cf. aka).- neftkd', naa5 ' (14: 3,4; 20:13; 28: 3),
i'ni, or i'niyan noxti', his eldest brother. naañ'k (14: 5), generic: a squirreL-
ta'ndo naafi', her elder brother. inon'ni nsdki' niye'di, the squirrel flew. nudk
noxti', her eldest sister. saw, a gray squirrel. nsdk sdpka',
non, to have the care.-kinontu, they "squirrel somewhat black," a black
had the care of another's children squirrel. -nsdk ma' iyokd, " squirrel
(18: 1). stays under the ground," a salaman-
nude, ntidg, to throw away, to lay on der.
(28: 172, 186).-now dedi', to throw nta'wayi'.-ointcka' niita'wayi', the mis-
any object away, to lay on (i'non de'di, tletoe.
tlnnow dedi'; non' detu', i'non detu', nto.-nto yan'xi, the odor from a negro.
nos' ¿du'). ekan', "Anon' ayin'sihi'xtldn- nn help! (excl.) (8: 16).
ko', aeon' in'nonda'hi na," then (the nûxaa.- akundxan', to go over again to
Frenchman said), "as you are in great gather the scattered (ears of corn)
dread of briers, I will throw you into (28: 3).
them" (1:17). unon'de, they laid him niipxi', any fine or pulverized substance,
in it (28: 140). yunon'de', to throw as dust, powder, meal.-yan'yd nilpxi',
you into it (28: 172). unon'dadi, you acorn meal. atuti' nüpzi', the meal
put it in (28: 230). (Aleo 18: 9; 28: made of a large root (white inside) of
33.) ya'xkunonda, put it in for me! a thorny vine. ye n*pxi', corn meal.
(28: 57). a'nddë, he laid it on (8: 10). ntipxixti', pulverized, made very fine.
(axe) and'de(di), to lay on (shoulder) Nitpondi'.-Nilpondi' ayi'xta yaw, "Nil-
(ya'n2ldZ'di, nka'níldë'di, a'níidë'tu, ya'- pondi's Creek," Bayou de Lac, Rapides
ndde'tu, nka'ntddë'tu). Parish, La. Named after a Frenchman
nonpa', two.-(1) nowpa toehimki', one who had lived there. The Biloxi called
(book) is lying on another, or, two him "Nifpondi," which was probably
(animals) are reclining together. toho'xk an attempt to pronounce his name.
nonpa' ko xkuku' ondaha', I give two
horses to each (man). ye'noonpatu', ye niípit'ni, (he) wore around his neck
or you two.-(2) twice; néon' nonpa', I (21: 2).
did it twice.-(3) in two places; ptçato' nyu'huye'wa'de, " toward changing
ntcu' nonpa', I put the cotton in two weather," the south. So called be-
places.-kinowpa, to be two together: cause rain is brought by the south
to be with him or her. a'yinon'pa, wind (to Lecompte).
you '(sing.) are with him. nki'nonpa', fils, I, me. nki'ndi or nki'ndini (=ñk+
I am with him. nyi'nonpa', I am with hunde?), I' (independent personal pro-
you (thee). mantle' ya'ftklnon'pa, he noun).-iftkowa', myself (p.140: 15).-
is with me. ayindi' ya'fikïnonpa', you nkintxa' or nkintzya (=e-Fintxa), I
(thou) are with me. yinon'pa, he is alone. nkinixatu', we alone.-nkindi-
with you (thee). nyi'nonpa' ?Ida' dun - he, nklnthe (5: 2), nkindhe', nkindhë',
de', I will go with you. nyi'nonpa' ftkindhe (7: 6, 13), nki'nthidan, I too.
nde'ni dande, I will not go with you. nkindihe' ndunahin', I too turn.
ya'ñkinonpa kddeni' dande', he will not ºutindhë' e'düñkonxti, I (too) do just as
go with me. Tcëtkana' kdnkdn' Limn- he did (or does). nkindhë' ë atikon', I
pa'ti' xyapka' kti'handow ëtuxe', it is too am going to do that way.-nk-, ng-,
said that the Rabbit used to dwell in my, mine (G.). nkti, my house (G.).
DOUBT-SWANTON] THE BILOXI AND 0E0 LANGUAGES 239
ngi'xia, my belly (G. ). nki'ndita'yan, my kicked one another (sic). (Also 10:12;
own. iñkta', my, it is mine; I have (see 14: 16, 20; 20: 12, 19, 44; 21: 38; 26:7;
ta). ansé'p ko iñkta', the stand- 28: 45, 65, 93, 103, 111, 119, 121. )
ing ax is mine. akiltxyi' iñktd idu'si o-, n-, a prefix indicating that the ac-
led, akiitxyi.' on' hu'yaxkiya', when you. tion is performed inside of a given
receive my letter, send one hither to area, etc.
me. psde'hi ma'ñkiyan panan' iñkta', o, or odi, a fish; fish.-o' ue'dti, to boil
all those (horizontal) knives are mine. fish. o' nkue'di, I boiled (the) fish.
akue' ndñkidei iñkta', this (object o' i'ua' da'nde, will you boil the fish?
hanging up) is my hat. waled ne d kueni', not to boil fish. o' kick de'di,
ifíkta', this is my cow. anse'pi rig to go fishing (6: 4). o' ahi', fish scales.
iñkta', this is my ax. kci'xka chi' o' ati', " fish house," a fish net. o'
tiñktg', I have ten hogs (5: 6). i'ñ- imahin', fins. o si'ndiyan, the tail fins
ktadaha',my (pl. obj.). toho'xk of a fish; a fish's tail. o' inteinpon', fish
amdñki i'ñktadaha', those are my gall. o' inti', fish roe. o pi'yan, a fish
horses. i'ñktaddon, my animate ob- liver. o' inptn'nuhoani (or anpa'nahon-
jects. tied i'fiktada'on, my boys. ni'), a fish spear. o' ihi', the pipe -bill
toho'xk i'ñktaddon, my horses. iñktdk, garfish. o' indesi', "snake fish," an
my; used in forming sentences denot- eel. iimduti'(=o+ma+aduti), "fish
ing possession. tcic'ñki iñkta'k a'nde, which eats earth," the buffalo fish.
dog my moves, i. e., I have a dog. o mï'ska xa' utci'di, "fish small box
tcçc'ñki ifiktdk naflki', dog my sits, i. e., they -are -put -in," sardines. o' psahe-
I have a dog. tc4c'ñki iñkta'k yuke'di, di', the "corner fish " or gaspigou (see
dog my they -move, i. e., I have dogs. psohë'). o' pteedi', the "jumping fish,"
añksapi' ifiktdk ne'di, I have a gun the sturgeon. o tci'pa hayi', a sucker
(said if gun stands or leans against a (fish). Opandskehon'na, Very -long-
poet, etc.). akud ifiktdk na'ñki, hat headed -fish (28: 233) (a personal
my sits (hangs up), I have a hat. name). (Also 6: 15, 18; 10: 1, 2, 3;
ifikta'ni, not mine; it is not mine. 20: 43; 29: 16, 21, 32.)
psde'hi mdñkiyan iltktdni, that (hori- o, to shoot.-o'di, to shoot (hayo'di
zontal) knife is not mine.-t4ixtu', (=ayo'di, yddi), nko'di; otu', ayotu' (ha-
nkin'xtu (23: 6; 31: 27), we. nki'xtu yotu'), nkotu'). iñyodi, I shoot you.
ko' nyan'xtuni, we hate him. nkextu iyodi, he shoots you. flñksa'pi kon'
ko' nya°'xludghani', we hate them. rdi hutpë', to shoot a hole through an
ya'xk tca'dand xye'ni, nki'xtu ko' iñ- object with a gun (dflksa'pi kayon' ha-
ktca'tuni', you have forgotten us, but we yddi yutpë', liñksa'pi nkon' nko'di dPI-
{on the other hand?) have not forgot- kdtpi'). ewande yanko'di, he shoots
ten you (4: 2, 3).-nkin'txyatu' (=nkin- me. ayindi' yañko'di, you shoot me.
txatu), we alone.--nkixtuhe', or nki- ema", iyotu' ha na', beware! they might
xtuhe (=nkixtu+ht), we too.-nyuke' shoot you! (pl.?). ktldkpi' sanhin'yan
(=fk+yoke) (1st pl.), we still; con- küdeska' o'di, shoot the bird on the
tinuous action with reference to us. other side of the ditchl leo' nko'di, I
nkti'hin riyuke' on, we lived long ago. shoot now. onti'k ha'ne otu' xa, they
nka'kf2ndxi nyu'kë on'xa, we had been have found a bear and (men) have
friends for some time. diiktca'ni shot him (2: 31) (see kte).-o' ktand,
nyuke', we are still alive.-ifíktitu' or to make fall by shooting. kohi'xti
ifiktgtu' (7), our, ours. yaduxtan' iñkti- o' ktaho', to make fall from a height
tu' (sic), the wagon is ours (judging by shooting. xwiihi'xti o' Idaho', to
from analogy, this should be iñktgtu'), make topple and fall by shooting (yo'
i'fik ltu', our, ours. toho'xk i'f Mu' ktand, nkr ktand). kiyr, to shoot for
yan'xkisïnetudgha', they stole our one (20: 14,19). ya'xkïydtu-te, shoot
horses from us. ngttitu'ya, our house at it for me (female to males) (28: 3).
(G.). -nki'xtuha nki'xtindxtëtu', we (Akio 14: 3; 22: 1, 4, 6,11; 27: 2,13,15,
18, 21, 22, 28, 27; 28: 4, 6, 7, 52, 182, ox, oh, to wish, desire (p. 142: 17, 18,
186.) 19, 20).-kdxni yukk'di, they were un-
odiyohttn.-kodi'yohdlni', not to move willing (8: 7). kttkiydhanni, (she) did
an object ( koyedi'yohidnni', ndi'yohunni'; not wish (for) him (to go) (29: 2) . de
kodi'yohdntuni', koyedi'yohd7+tuni', ndi'- ktd'kiydhanni, she did notwish(for) him
yohdntuni'). to go (p. 165: 8). de kuyakiydhanni,
ohi, all ten.-ohiya', all of it; idea of you did not wish (for) hide to go (p.18ä:
havingreachedthe end of a series (?).- 9). de xkiyo'hanni, I did not wish (for)
ohi', ten, i. e., all through (the fingers), him to go (p.18ä: 10). de kdkiydhan-
throughout the series. kci'xka ohi' tuni, they did not wish (for) him to go
ifiktg', I have ten hogs (5: 6). ohi' (p. 165: 11). ide' kohani, she did not
sonsa'xkhe (=sons+aAhe), "one sit- wish( for) you togo(p. 165: 12). nde
ting on ten," eleven. ohi' nonpa'xkhk' kohani (contr. to kdxnif ), she did not
(=nonpa-}-axihe), " two sitting on ten" : wish (for) me to go (p. 165: 13). nde
twelve. ohi' dana'xkhk' (=dani+axk- yan'xkiydhanni, she did not wish (for)
his), "three sitting on ten," thirteen. me to go (p. 16ä:14). tide i'%kiydhanni,
ohi' topdxkhk' (=topa+axkhk), "four I do not wish(for) you to go(p. 18ä:1b).
sitting on ten," fourteen. ohi' ksana'- kdhanni, he refused (31: 38). kd'hanni,
xkhk' (=ksani+axkhk), " five sitting on not to desire it, he did not desire it (1:
ten," fifteen. ohi' ksa'xkhë (=ohi kaa- 5) . kdxni, unwilling (kaydxni, ºko'xni,
naxkhk ), fifteen. ohi' akiixpa'xkhk ko'xtuni, kaydxtuni, nko'xtuni). (Also
(=aküxpë-+-axkhë), "six sitting on 10: 29, 32; 26: 79. )
ten," sixteen. ohi' nan'pahu dxkhk, oxka', generic: a crane (Bk. ). dxka saw
"seven sitting on ten," seventeen. or áxkaan' (Bk.), a white crane. dxka
ohi' da'nhu a'xkhk, "eight sitting on tanna', a crane of the other species
ten," eighteen. ohi' tckana'xkhk (= found in Louisiana (not the white one).
tekank-Faxkhë), "nine sitting on ten," ii'xk tdhi, "the blue crane" (Bk. ), i.e.,
nineteen. ohi' nonpa', "two tens," the great blue heron of North America,
twenty. ohi' nonpa' sonsa'xkhk, "one the Ardea herodias.
sitting on two tens," twenty-one. ohi' oxpa', to devour, eat all up.-ama' pxtí
nonpa' nonpa'xkhk, twenty-two. ohi' di, oxpa', a'diknk, they rooted up the
nonpa' dana'xkhk, twenty-three. dhi ground, devoured (the roots), and have
da'ni, "three tens," thirty. o'hi da'ni gone. Tcktkana' a#d pan'hin du'tt oxpa',
sonsa'xkhk, "one sitting on three tens," the Rabbit devoured all the potato
thirty-one. dhi da'ninonpa'zkhk,thirty- vines when he ate (1: 2). k'duni'yan
two. o'hi da'ni dandxkhk, thirty-three. ku kan' duti' oxpa', when he gave him
dhi da'ni topa'xkhk, thirty-four. dhi the young canes, he devoured them it
tdpa, "four tens," forty. dhi tdpa once (2: 8). On'ti ya'ndi dxpa, the
sonsa'xkhk', " one sitting on four tens," Bear devoured all (2: 9) (yao'xpa,
forty-one. dhi kaan', "fivetens," fifty. axdxpa, inio'xpa, yanxdxpa). kiydxpa,
dhi ban' sonsa'xkhk', "one sitting on he ate it up for him (6: 11). kuyanx-
five tens," fifty-one. o'hi alct xpk', kiyoxpani', he did not eat up mine
"six tens," sixty. o'hi akfpxk' sonsa'- (for me). duxtu-te, eat yel (14: 9).
Ahk, "one sitting on six tens," sixty- yan'xklydxpa, they drink up for me
one. dhi nanpa'hudi', "seven tens," (24: 4, 5). (Also 6: 18; 7: 10, 12; 8:
seventy. dhi da'nhudi', "eight tens," 27; 9: 4, 5; 31: 18; p. 158: 7, 8, 9, 10.)
eighty. dhi tckank', "nine tens,"
ninety. dhi tckanV sonsa'xkhk, "one omayi', the yellow-hammer.-Oma'yina,
sitting on nine tens," ninety-one. Ancient of Yellow Hammers (15: 8).
okxahe.-kq'kxahe'ni, not to move. ina- o'ya.-haima'ñgiyan dya, the front of
yan' kó'kzahe'nik, te'hinyk kï imdñ i your garment is open.
xyd, before the sun moves, I will surely on (=onni, in composition), to do,
kill you as (or, where) you recline make, use (aye, nkon). -nindoxpk'
(2: 24). on' nedi', he has on pantaloons alone.
fnoae T-swANToxl THE BILOXI AND OFO LANGUAGES 241
axó'k dutcdti natcon' nlon' nkon nda'ek Wide Mg/kayos', why do (or should)
nkon', I make baskets and mats out of you do that? (3: 10). nkindhë' ëfaññkon',
split cane (Bj., M.). aktitxyi' isikta' I, too, act thus (5: 2). ka'waxti' xyë,
idu'ei ko', ekutxyi' on' hu'yaxkiya', ë'tiki'yontu' ya, poor fellow! I feel sor-
when you receive my letter, send one ry on account of the way in which
hither to me. iñkeiyo' ndu'ti na'ñk they treat you! aya'nde lean' ë'tikinyon'-
nko"', I was eating meat very long ni too', " when it was you, did I treat
ago (years ago). nki'ñkxihi on', I was you so?" (wasit you whom I treated so?)
laughing (long ago). mak tïdïcltht on (2: 6, 7, 15). ëti'kiyañkon'ni xyexyo',
tyi, tëxti on, medicine for darting why do you treat me thus? (2: 23).
pains in the chest. sashin' kiya' kankonni' netkohi' r?he'iciy? etuxd, Teë't-
nkon iñkte' xo, I will do it again and kanadi' ë'fukon'ni, it was the Rabbit
hit you on the other side (1:11). (himself, not another) *ho placed the
sanhinyan' kiya' nkon in'naxta' xo, I trap in the path, etc. (3: 13,14). Tc?'t-
will do it again and kick you on the kana' asonti' wa'nihiya' his' adatctka',
other side (1: 12). akííixyi' ayos' non'd Ina' ë'tukon'ni, the Rabbit's hair be-
ndonhi', I saw to -day the letter that tween the shoulders was scorched by the
you made (wrote) (5: 1). aya'on, Sun (3: 23). ëtike'xonni or etike'xonni
you make or do it. aya'on xyi pi' na, (7: 3), he does that all the time, did
if you would do it, it would be good. no other way (ëti'kaxon'xa, ë'f2lñkon'-
anya' dlikon'yan, man doll (28: 184, xa, ëtike'xontu, ëfikayon'xtu, eli tkon'-
185). aye'fike, you were doing so xtu). ë'tiko"'daha', he treated them
(p. 181:24). shnnitonnikk onha anya osni, so (8: 7).-oWni or onni' (ayon'ni or
"tar of man made," tar baby. koxo- hayos'ni; nkon'ni or nkonni'; ontu',
deretka añkadakayonni, the spider makes ayontu' or hayontu', nkontu'). Impera-
little corde. ka'wak 4n' nedi' (=kawake tives: onni' (to a child); ontki' (man or
{ onni), what is he (or she) doing (while woman to woman); ontata' (man to
standing)? al Iliad I make an man); os'4te (woman to woman).
arrow (G. ). ho'na, maker (G. ). icon, to Plurals: ontu' (to children); on'tatki'
perform an action by means of (pre- (man or woman to women); on'tkañkd
ceded by noun of instrument) (ayos', or (man to men); on'tatatë' (woman to
ayos', nkon). iiñkedpi icon' o'di hutpë', women). ma'sa tltsanxti' toti' o°'ni,
he shot a hole through it with a gun. to make iron red hot. nkon' kehe'detu,
elñkedpi kayow kayo' di yutpe', you shot, we have ßnished making it. kankonni'
etc. dñkea'pi nkon' nto'di 4l'ñktltpë', I nkos'han nëtkohi' xë'heftke ndu'si xgd,
shot, etc. viceregal)/ icon' 6kpë', he burnt I will make a trap and set it down in
a bole through it with a hot iron. mdstl- the road and catch him. osni', he
tea°' kayos' yukpl', you burnt, etc. masd- made it (by command). on'ni na', he
Lean' néon' d'ñktlkpë', I burn, etc. made it (of his own accord). nkun-
mikon'ni kos' hutpë', tp dig with a hoe noxë' nka'nde on'ni, I did live with her
(mikon'ni ayo"' yutpë', mikon'ni nkow for some time. inhis' yañka' nkon
(cñkutpë'). e'dekonxti', to do just as he he'dan n?, I had already made it when
did (e'dako°'xti, e'dilñkon'xti; preceded he came. inhin' yañka' ayos' he'dan
by the pronouns, i"dhe", ayi'ndhë, n?, you had already made (or done) it
nkindhë'). ëfukon' or ëfukowni, to do when he came.-Used as the Dakota
that; to do that to another, to treat one on to denote the instrument: spdehi'
in that manner. ë'fikayos' (or ë'tika- on' dakea'di, he cut it with a knife.
yon'ni), you do that to him. ë'fañkon' epdehi' ayo"' i'daksadi, (you cut it, or)
(or ë'fañko"'ni), I do that to him. ë'fiki- did you cut it with a knife? apdehi'
yaWni, he treated you thus. etukon', eon' ndaksddi, I cut it with a knife.
used as an imperative, do so, do that, Used in forming nouns: ama x?didihe
treat him thus. teidi'kikan efikayon'ni, o"ni, a quicksand. ha'me tan' on'ni
why have you done thus? (3: 20). nkati' na', I dwell in a large bent tree
242 BUREAU OF AMER ICAN ETHNOLOGY hum. 47
(2: 11). -Used in forming a participle: onha (=on -l -ha 7), with, by means of
klda' onni, he was returning thither (7). tca'klk onha kte'di, he hit him
-ktko*'ni, aktítxyi' klko*ni', to write a with his hand or fore paw (1:11). (Also
letter to another; to write a letter 9: 2.) - yon, by means of, with, in.
for another (ya'klkonni, a'zklkonni).- tanë'ka hanyadi' ade' yon hiya'ñkuka'dl
aduti' to how, he is hungry. aya'duti eau' pade'hi ma'ñkdgé panan ayindi'ta
to how, you are hungry. nka'duti to dande, if you talk to me in the Biloxi
hon', I am hungry. (Also 8: 23, 26, language, all these (horizontal) knives
29; 9: 1, 2, 4, 8, 8, 10, 15; 10: 6, 16, 21, shall be yours.
27, 28, 32; 11:4, 6; 12: 1, 4; 14: 24, on, to use, to Wear.-tconho'nde ovni', he
30; 18: 1, 7; 19: 21, 22; 20: 7, 9, 51; had on the breechcloth. l'xa on ne'di,
21: 17, 24, 29, 31, 34, 36, 38; 22: 14; that is all which he had on (Bk.).
23: 2, 4, 6, 16, 17, 66, 82; 27: 9, 25, 26, nindoxpl' on' nedi', he had on panta-
27; 28: 6, 17, 20, 25, 34, 39, 40, 55, 57, loons alone. axo'g miak onyan, a place
58, 74, 80, 88, 90, 93, 94, 103, 104, 111, where switches (of the Arundinaria ma-
112, 181, 187, 190, 212, 224, 225, 227, crosperma) grow. axo'g onyan, a place
228, 240, 257, 258, 259; 29: 25; 31: 18, where canes (of the Arundinaria macro-
20, 27; p. 121: 3; p. 169, passim.) sperma) grow. anaudi' onyan, a pine
on, past time. -on long ago (7: 2, 3; 9: 7, forest intka sind onyan, "where the
14; 10: 8). ondi, so long (7: 12, 13; stars have tails," the Aurora Borealis.
10: 27). on'dë, in the past (8:1), after axkonni', to line a garment (aya'xkonni,
(14:6,15). onka, after (9: 3). onni, nka'xkonni). do'zpé nark' nka'zkonni',
in the past (9: 12, 14; 10: 1, 6, 28; I line (or lined) a coat. aditon axkionni;
11: 1, 9; 12: 4; 13: 2, 3; 15: 1, 2, 6, a table cover.
9, 10, 11). - Wino7,e tan' on inda'hi onti' (Bj.,M.), ondi (Bk.), a bear. (Dor-
ande' eye, he was hunting (in the sey says "a grizzly bear," but he must
past) for a large bent tree (2: 12). be in error. )-onti hanyadi', he is a bear
tei'wazti' ndonxt on,we have seen great person. on'ti yanya'di, are you a bear
trouble in the past (5: 9). The past person? on'ti nkanyadi', I am a bear
of a'duti te', to be hungry, is a'duti të'- person. o+ti hanya'tu, they are bear
xti ow. on'xa, a sign of a remote past people. on'ti yanya'tu, are you bear
action, referring to a time more remote people? on'ti nkanyatu', we are bear
than that implied by on km?. Mama' people. on'ti ya'ndi o'zpa, the bear
kunkun' unoxë' ha'nde on'xa, the Rabbit swallowed all (2: 9) . on sidi', a " yel-
was dwelling (continuous or incom- low bear, " a cinnamon bear. one see,
plete act) with his grandmother. a black bear. ontahi' (=onti+ahi),
nk4nnoze nka'nde on'xa, I used to live the skin of a bear. ontahi' utuxpl', a
(lit., I used to be living) with her bear -skin robe. Oftizyan' or Ontiyix-
(long ago). tcdma'na kitnkûnyan uno- yan, " Bear Bayou," Calcasieu River,
xwl' a'nde onxa', long ago he was living Louisiana-ontidi', the bear, subject -
with his grandmother. nka'kltena'xi of an action. ontide Tcatkana'k,
nyu'kl on'xa, we had been friends for "heyan'hinta'," ki'yehan klde'di, the
some time. édi' Ina' ko dual' on'xa Bear said to the Rabbit, " go there,"
ït uza', behold, the Sun had been and went home.-ont-a'k, the bear, ob-
taken, they say. ëkan' Telikana' de' ject of an action. Tcëtkana'
onza, then the Rabbit departed (in 'heyan'hinta'', ki'yehan kïde'di, the
the past) (2: 31). (Also 10: 34.)- Rabbit said to the Bear, "go there," and
onnidi, because, as (11: 2, 3; 14: 3, 29; he went home (2: 1, 2). onfi'k hirene
23: 22). eon'nidi' (probably from e, otu' xa, they have found a bear and
onni and -di), for that reason (2r 30), (men) have shot him (2: 31). (Also
therefore. 17: 7; 19: 6, 20; 26: 28; 29: 27.)
o, with, by means of, having (26:4; pa-, prefix indicating action outward or
31: 39).-onoa, with (?) (20: 16).- by pushing.
noaa r-aweNTONI THE BILOXI AND OFO LANGUAGES 243
pa, -p (15: 9,10), only (9: 15, 17), alone hinyd, I lost you. kdpani'yaaiW, he
(15: 7, 8). (Also 12: 3, 7; 20: 13; lost me. Li/pain/One, not to lose an ob-
28: 78, 133, 205.) -In the following ject (kdpa'nihayëni', kúpa'nihºl'1L rii':
examples pa is given as "self", but kdpa'niyltuni', kítpa'niha'ygtuni', kiipa'-
evidently has the same significance as nihtl'ñ0tuni'). (The principal stem
the above: pa or napa, himself. in the foregoing examples is probably,
Pdëdna' pa, Brant himself. nkintpa' ha'ng, "to find" (q. v.) and kd-, the
nde'di, I went myself. ayintpa, your- privative or negative prefix.)
self. intpa, himself. eweyuke'pa a'de, padka'dka.-hale padOa'd¢a tcedi', a
they themselves went. ayinxtpa', you great talker.
yourselves. nkinxtpa', we ourselves. pahi', a sore; to be sore.-h'ñkatcútcúW
pa, a head; his or her head. ayipa', or ka'skani'wa pahi', my left eye is sore.
i'pa, thy head. dnkapa', my head. tt'ñkatctitcdn' ënanpa' pahi', both my
e'we yuke' pa,or patu', their heads. a'yi- eyes are sore. papand, sore.-apa'xton-
patu', your heads. dnka'patu', our yë', to cause pus to ooze from a sore by
heads.-ewande' pa nitani' xyg (m. pushing (?) or pressing (apaxtonhayt',
sp.), his or her head is large. ewe apa'xtonhtlñke'). apa'xtonhinyëdaha'
yoke pa ni'tata'ni zyl (m. sp.), their dande', I will press on your sores (said
heads are large. pa' pttdi'son, or pa' to many) and make the pus ooze out.
ptddi'sonni', to have an attack of ver- pax, in this word, is a contraction of
tigo. pa' ne'di, to have a headache. pahi', a sore; and ton may be compared
pa' aho', or pa'ahodi', "head bone," a with tontinni, pus, etc. (Cf. D., ton,
skull. pa and kiptide', "head bone matter, pus.)
joint, " a suture, sutures. pa' ne'di, to pahin, panhily (8: 2, 3, 8, 14), pan'hin
have a headache (i'pa, or ayipa' (8: 30), pas (20: 17), a bag, sack.-
ne'di, ttñkapa' ne'di). (See pddi'son, pahin' ahiyd, to empty a bag. pahin'
ne.) pa' ne onni', a headache. pa yiñki', a pouch or pocket. pahin/
ta'wiyan, the crown of the head (ayippa nitani', a large sack. akutxyi' pahin',
ta'wiyan, tlñkapa' ta'wiyan: pate' ta'- a paper sack. pahin' is contracted to
wiyan, a'yipatu' ta'wiyan, dñka'patu' pax in añks pax kidi', a bullet pouch.
ta'wiyan). pdai', to stoop and lower the paz.-dupaxi' (used by men and boys);
head (i'pdsi, tl'9ikdpd'si). pd'si han' eye'v i dupazi', to open a door
inka" ko psdehi' ko uksa'ki TcVtkana', (i'dupaxi', ndu'paxi').-dupaxkan' (used
the Rabbit stooped and cut the cord by females), to open a door (i'dupax-
with the knife (3: 22). psudi' (=pa+ kan', ndu'paxkan'). eman', dupa'xkan,
audit), to be bareheaded (i'peudi, nka'- see! open the door! (Also 8: 29; 10:
peudi pautu', i'psutu', nka'pautu'). pd- 8; 19: 4, 6, 7, 9, 14, 19; 31: 1, 5, 9.)
në'tkohi', the parting of the hair. - pasöska', the chicken hawk.-Paxëxka-
pa saw, the bald eagle. api' (I), the na, the Ancient of (Chicken) Hawks
bald eagle (G.). (Also 8: 17; 10: 25, (13: 1; 20: 35, 45). Paxë'xkana, the
27; 18: 3, 4; 20: 1; 27: 24, 27; 28: Ancient of Red-tailed Hawks (7)(20:5).
70, 78, 197, 199, 207, 232.) paxë'xk Ant tcti', the red-tailed hawk
pa.-padi', bitter. (See paxka'. ).-ayipa, (literal translation). paxi'xk slat ko'
"bitter water," whisky. . natcon'tka, "hawk with a tail that is
pa.-kítpa'hani, he disappeared (8: 13; forked (?)," the swallow-tailed hawk.
20: 31; 26: 26; 28: 100; 109, 123, 128, pa/aka (Bk.), parka' (Bj., M.), a mole
178; 30: 2, 4). ansepi pani' yë, he (26: 23).
lost his ax. psde'hi ita' kdpani'hayë, parka', sour.-pinhu pgxka', sour hick-
did you lose your knife? (p. 132: 20). ory. as paxka' (=ast pgxka'), "sour
kitpa'niye, to lose anything (kdpani'- berry," strawberry (?).
hayë, kttpanifkdil ë'). anae'pi kdpa'- pana.-kZpa'nahi, or ktpana'hi, back
niye, he lost his ax. pade'hi ita' kdpani'- again; to turn back (Wk./paw/hi, axkr-
haye, did you lose your knife? kdpani'- panahi). klpa'nahi huya', hand it back!
244 BUREAU OP AMEBICAN ETHNOLOGY [sum. 47
klpa'nahi kudi', to give it back to him. pawehi, conjuring to him (28: 181).-
klpa'nahi yikudi', you give it back to ïta pa'wehi yonni, he conjured a deer to
him. kipa'nahi xku'di, I give it back another person (p. 184: 11). Alba
to him. klpa'nahi ya'xku huya', give pa'wehi yonni, he conjured buffalo to
it back to me, passingit hither! (O., in'i another person (p. 184: 12).
4ag¢). kiya' kipana'hi dë' han i9tkrü', paya.-payadi', to plow (i'payadi, QRk-
when he had turned and gone back pa'yadi) (28: 23). payohni'(=payadi+
again, he vomited (2: 20). i'xkipa'na, emit), a plow.
or in'xkipa'na, to take himself back panhin', a beard or mustache; usually a
(yi'xkipa'na,nki'xkipa'na). yi'xkipa'na beard (i'panhin, diikpa'Vhin; panhintu',
idir', you take yourself back and go. i'panhintu', dñkpan'hintu'). -panhhi"
nki'xkipa'na ndt', I take myself back yonxti', he has a full beard. pan'hin
and go. in'xkipa'nahiyV,,to take her- nasklxti', a very long beard. pan'hin
self back. inxkipanahi kda, take your- ta'wiyan, "beard above," a mustache.
self back and go home! (Also 8: 26; panhin' t lkxo'hi, to shave himself.
18: 12; 28: 44.) panhin' klttl'kxohi', to shave another.-
panes', all (see ohi).-panan' 2hnë'ksa panhin'onni', a beard or mustache
hanya'tu, all the Biloxi people. anya' (i'panhin'onni', úñkpan'hinonni' ).-pan -
pane', all the men. tcµlliki pana", hin' Wm/ honni', a razor.
all the dogs. aya"' pana"', all the pan'hin, avine of any sort (1: 2).-axiye
trees (20: 37; p. 120: 6, 9).-apanan', san panhi", "the vine with white blos-
entire, the whole. daawa' apana"', the soms," the Cherokee rosebush. mak-
entire back. -p anaflx1i' ( =pans" + xti), tcuhi panhin, a grapevine. pan'hin
all .... together. kridëska' pananxti',
a'xiyehi' nilpi'hi, "the vine with fra-
all the birds together. pananxii' pixti'- grant blossoms," the honeysuckle.
hie! I did them all very well (5: 5).
pa'naxti'kiyë, she got all from it (28: 8). p6'dékflpi', leggings.
(See txa).-na"pana'x kidusni', he can pëhe', apilhé (28: 77), to pound, as
not hold it all. (Also 20: 37 ; p. 120: corn in a mortar (i'pëhe, nka'pëhe').
6, 7, 8, 9.) aye'ki pghe', to pound corn. pa'wehi,
pa'ni, to inhale an odor, to smell it (hi, he knocked them (28: 47). dilkpa'ni,
pa'ni, mpanfanhe').-*9tkpd'n ndon'- I knock him (28: 118).
xkan, let me see and smell it! (p. 154: pexfnyi.-pe'xinyi xyu'hu, a close odor,
10). as from a cellar, cache, or room which
paspahos', to cook what is flat, to fry,sea' has been closed for some time. (See
as eggs (pa hayon', Posed nkon'). xyuhu tciya; fly., uxë bean.) pl'xlni
-maxi"'tiya"' paspahon' ha'nde, she is xyu'hu, rancid. Probably identical
frying eggs. with above.
patcidu', to brush, as the hair; to wipe pgsdoti', a flute.-pësda't oho1Vyë, to play
the hands, face, feet, plates, etc. (i'pa- on a flute (pfsda't ohon'hitnyé, pësda't
trïdu, 1k'flkapatcidu') .-patcidu' yukoyV, ohon'hdñkë'; pgsda't ohon'yëtu', psda't
to wipe the feet clean (i'patcidu' yuuo'- ohon'ht nygtu', pësda't ohon'h lflkëtu').
hayë', *'ftkapatc'ldu' yu&hd+ññ) . W- péska' or apëaka, a small frog, not over
patcidu', Î brushed your hair. i'xkipa'- an inch long, living in streams. It has
edit, to wipe or rub himself (dry), as a sharp nose, black skin, and cries,
after bathing (yi'xkipa'kldu, nki'xki- " Pës-p s-pïa!" (17: 20, 21).-(See Non,
pa'tcidu). kipa'teidu, to wipe it for ktl."'ninuhi'.) Pirskana, Ancient of Tiny
him (ya'kipa'tctdu, a'xkipa'tcidu).- Frogs (17: 1, 5, 9, 13, 18, 23).
pa'tcldonni', to wipe or swab out, as a pe'ti, péti', pët (28: 186), fire.-pe'ti
gun barrel with a ramrod (i'pat ldonni', pxuhin', to blow at a fire. pe'ti uxte,
21'eapa'tcidonni') . altksapi patcldonni to make a fire. pë'ti kdsidi', the fire
(=añksawipateldonni), "used forwash- smokes. pe'tudati' (= peti + udati), fire-
ing or wiping out a gun," a ramrod. light. pe'ti hofcE, a poker. pi:do"ni'
(=pdi+ofni), a fire -drill (G.). pe'ti on', ktlpini'yë, to cause to be bad, to do
" makes fire," a match, lucifer wrong (kdpini'hayë', ktipini'hli9lkë').-
matches. petixton', to warm himself at kapaxyë' (said by a male); how pretty!
a fire, as when one has come in from (meaning, how ugly 1)1 3f kapixyr'
the cold (pe'tiyixton', pe'tiaki'xton). (said by a female), oh! how pretty
petuxte (=peti+u'xtë), to make a fire, (meaning, ohl how ugly!).-nüpi'hi,
to camp. pëtuxte' a'matci'ha, a fire- to emit a good odor, to smell good.
place. petiti', a chimney (cf. kai tea's' pat+'hin a'xiyehi' ntipi'hi, the honey-
kunnutci' under si). selpi'xti na petiti', suckle. ani' n*pi'hi, cologne. (Also
the chimney is very black (or thick with 8: 5; 10: 4; 11: 8; 16: 12; 21: 10;
soot). petite selpi', "chimney black," 23: 5; 25: 6; 28: 4, 5, 7; 28: 132,
soot. pe'ti uda'gayi', a lightning bug, a 140, 241.) -nëpi'yë, correctly (p. 142:
firefly. pë'xénonni' tdi', live or red 3). nëpi'hayë, you are correct
coals. pëxëno' sºlpi', black or dead (p. 142: 4). nepi'hañkë, I am cor-
coals. pe'tuxta' atci' hayi', "it comes rect (p. 142: 5). kin.ë'pi or /inept!,
where fire has been made," ground to be glad (yi'kinepi', ya'xkinë'pi; kinëß
moss. (Also 10: 25; 20: 7, 32; 22: tu', yi'lcinëptu', ya'xkinëptu') (26: 68).
5; 28: 71; 28: 11, 166.) ka'xkfne'pini', I am not glad (not satis-
-pi, or -wi, a noun ending. Compare fied). kuikfne'pini', you are not glad.
ansepi and ansewi; napi and nawi. kï'kine'pini', he is not glad. kl'k'ne'tuni,
pi, good (hipi', Z19tkpi' ptu, hiptu', d94 they are notglad. anxkfnepi',Iamglad.
kptu').- anya' pi' xyë, he is a good man. hi'fikinepi', to like a person (ayi'9iki-
hipi' xyë, thou art good. dfikpi' xyë, nepi', n4'9ikinepi'; pl., hi'9lkineptu',
I am good. anya' ptu' xyë, they are ayi'likineptu', nki'fikineptu'). kiklm'pi,
good men. hiptu' xyë, you (pl.) are to like another's property. toho'xk ii'-
good. díikptu' xyë, we are good. de'di kine'pi, to like another's horse. toho'xk
xyi pi' na, if he would go, it would be iliki'kine'pi, I like your horse. yata-
good. aya'on xyi pi' na, if you would mïtu' kikinë'pixti' nkfnthë' ë'tafikon', I
do it, it would be good. pixti' (=pi + (sic) like your working (for yourselves),
xti), very good, best. nkti'yan nkon'ni so I am working too (5: 2); i9lki'kinë'-
pixie xye'ni yan'xkiha'taxni', I made a pixti' is suggested instead of kikinëpixti.
very good house for myself, but it was i'9ïkinrpixti'to like it exceedingly (ayi'f4
burnt (5: 6). pi'yë, to make properly or kinëpixti', nki'9lkinrpixti). -pihe,
correctly(pi'hayë, pehifilce orpi'hlifikë). ought (p. 151, passim). pi'hëdi or
në' pelt:Hitië' ha'n4n, perhaps I am mak- pihedi, ought, can. etikiyon' pe'hëdi,
ing it correctly. në' pi'hifikë' kikna'ni, he ought to do it (Bk.); rather, ëyika-
perhaps I could make it correctly (if I yon' pi'hëdi, you ought to do that (Bj.,
tried). atoho piyë, "to cause to lie M.). hayë'tike pi'hëdi, you ought to
good," to spread a comforter on a bed. do it (Bk.). pihe'di, can. yakine
pixti'yë (= piyë + xti), to make or do pihe'di, you can arise. yafikeye'pihe'di,
very well (pixti'hayë', pixti'htifi4V or pix- he can saw it. ita'x pi'hedi'din, you
tehi9tkë') (5: 3). pi to'hë, better.-kk- (pl.) ought to run. ya'foho pi'hedi'din,
pini' not good, bad; to be bad. hi'kpi-. you ought to lie on it. a'xpada'kaxti'
ni' xyë, thou art bad. nka'kpini' xyë, pi'hedi'din, he ought to be smart.
I am bad. kpi'nitu' xyë, they are bad. ya'fikyëhfb pi'hedi'din, he ought to
hi'kpinitu' xyë, you (pl.) are bad. nka'k- know me. yafikeye pi'hedi'din, he
pinitu' xyë, we are bad. tyi' kalpini' ought to saw it. toho'xk ahin'atsi' pi'he-
ku'di, to give bad medicine, i.e., for the di'din, he ought to sell a (or, the) horse.
purpose of killing him. diet ktipi'ni, doxpë' naskë' kiko' pi'hedi'din, she ought
bad to eat. nap kdpini', a bad day, as in to mend the coat. (Also 28: 94, 103,
rainy weather. kapini', not good. ktY- 104, 112, 194, 196, 246; p. 120: 18, 19;
pini'xtiyë (=kttpini ± xti + yë), to cause p.121: 15, 19, 20; p. 146: 3-12.)
to be very bad, to do very wrong (ktY- pi, pi'ya" (Bj., M.), piyan' (Bk.), the
pini'xtihayë' (3: 20), kt'pini'xtihtlfikë'). liver; his or her liver. A liver cutout
of a body would be called pi, not a'pxuye'di and ka'pxuye'ni point to a

piyan (M.) (31: 15, 17). pxuye'di (3d sing.) instead of to pxwfdi.
pihi'.--aya+pihi', a chip of wood. aye' (Also p. 141: 24, 26.) paxa', stuck in
pipihi', chips. (23: 7). diikpaxa', I stick it in (23:3).
pixyi', to float (i'piayi, d'ñkapixyi').-odi aso' in'paxa owni, he set out the pota-
yihi'xti pºxyi' yu,W, many fish "still toes (p. 154: 1). ato' in'paxa on hedan,
float," i. e., are swimming around. he finished setting out the potatoes
pïts.-pï'tep'lteedi', to wink (often). tú- (p. 154: 2). ato' in'pax ayon' hedan, did
tcún' pï'tepiteedi', his (or her) eye you finish setting out the potatoes?
winks, he. winks his eye (or eyes), (p. 154: 3). go' in'paxa eon' hedan, I
(See wide.) finished setting out the potatoes (p. 154:
pin,-pinhudi', a hickory tree, the Carya 4). pxwl' koko'hedi', supposed to mean,
alba. pin'huayan',hickorywood. pif'hu to make a door, plank, or stiff hide
puxka', a tree bearing a nut that is sour sound by punching it. ka'pxuye'ni, not
and smaller (sic) than the hickory nut; to horn or gore. aduhi' e'uean'hin wake'
hardly the Carya eukata (Hicoria eul- ne'yan ka'pxuye'ni, that standing cow on
cata), which has a larger nut than the that side of the fence does not gore.-
shell -bark hickory (C. alba). pintxo'- pxwe ktaho', to make fall by punch-
gonni', pecan nuts. pintxo'gon u'di, ing. kohi'xti pxwe' ktaho', to make an
the pecan tree or Carya olivaformie. object fall from a height by punch-
pxft, to swim (i'pxd, iinpxd'; pxdtu', ing. xw ihi'xti pxwe' hallo', to make an
i'px&tu', iinpxd'tu). The a in this word object topple and fall by punching
has a shorter sound than aw in law, (pxuye ktahv', px*Rke' ktaho').- pxwë
though approximating it. tpï', to punch a hole through (ipxurs'
pxaki', sand (=hams pxaki). (H., itpe, ti'ñkupxu ' 4i1tkdtpë'). pxu'Ainxki'
pu'xuki). na'ntekf, I came near sticking myself
pxi.-p2 i'di, to cheat, deceive, or fool with it (p.141: 23).-- pxwë' ma'nte deyë',
him (ipxi'di, dnpxi'di; pxitu', ipxitu, to move an object by punching it
dnpxitu). pxi'han ap*di'ye, he deceived (pxuye' ma'nte de'hayë', pxdñke' ma'nte
him and (thus) repaid him (for the inde'hiftW).-a'pxuye'di, to be in the
jury). ipxi'han apúdi'hayV, you de- habit of goring, thrusting, etc. (a'pxu-
ceived him and (thus) repaid him, etc. ye'tu, 3d pl. ). aduhi' ndosan'hin waka'
itnpxi'han apiidilñke', I deceived him në a'pxuye'di, this cow on this side of
and (thus) repaid him, etc.-upxi'di, to the fence is apt to gore.-.-i'xktpxwë',
deceive or fool one; to cheat (yupxi'- to stab himself (iyi'xkïpxwe, nki'xk4-
di, nupxi'di or d'ñkupxidi'; upxitu', pxiiñkf').-dupxonni' or donpxonni, to
yu'pxitu', nku'pxitu'). nyu'pxidi, I de- thrust a tined instrument into an ob-
ceived you. .nyu'pxini', I did not ject (i'dupxonni', ndu'pxonni'). aduti
deceive you. ya'ñbupxi'di, you de- donpxonni, or adudipxonni, "sticks in
ceived (or, cheated) me. nyupxi'te ni'ki, the food," a table fork.-yonponni', or
I do not wish to cheat or deceive you. a'yonpon'ni, an auger. yonponni' yi'ñ ii,
upxi' i'epëxti', he knows full well how a "little auger" or gimlet. ayonpo+
to cheat or deceive.-kúpxini', not to " small auger," a gimlet.
deceive or cheat one (ku'yupxi'ni, pxit.- pxüdi', to rub (i'pxïdi, th1 exude;
iiñkupxi'ni). nyukºipxi'ni, I did not px*tu', i'pxfitu', tiñkpredtu').-pxiidi' ix-
cheat you. yaxyt', to stop rubbing. atc'l+ni pxtíäi',
pxu, pxwgr pro, paxa.-pxw'di, to to rub grease on an object, to grease it.
punch, stab, thrust at, to gore (28: ama' pxúdi', to root up the ground.
186), stick into (23: 7) (pxuye'di, ama' px*'di oxpa', a'diknë, they rooted
pxúñke'di; pxwetu', pxuyetu', pxúAdW- up the ground, devoured (the roots),
tu). i'pxwëdi, he stabs thee. i'pxui tu', and have gone.
they . . . . thee. pxu'yan e'di, he po, to swell (cf. túpo', to burst).-po'pax-
.... me. pxu'yafetu', they . . . tyi' (popoxi-Ftyi), "swelling medicine":
me. pxu'ya da'nde, will you stab him? a plant growing in Louisiana, the root
Dosasº-SWANTON] THE BILOXI AND OFO LANGUAGES 247
of which the Biloxi used as a remedy awl/flak potcka', cabbage. tcak po'tcka,
for dropsy. This is the balloon vine or a flat. (Also 8: 17; 10: 17; 17: 6; p.
Azrdiospernum. 118: 14.)
po, pk.-popodë', to wrap up a bundle pon, smelling (28: 142).
(yapo'podl, üttkpdpodë; popo'dëtu', ya'- psde.-psdehi, psï1'dehi', or spdehi', a
popo'dëtu', 2dñkpopo'dëtu'). i'ndita'yan knife. psdehi' a'duxta'ni uksa'ki, to
popodë', to wrap up his own (in a) cut a rope with a knife. psdehi' dust'
bundle. Imperatives: popoda' (to a hañkeyan' kiya' de ëtuxa', he seized
child); popo'dëkañkd (man to man); the knife and departed again (3: 19).
popo'dëtki'( man or womantowoman).- psdehi' UMW", the edge of the knife
pd'de, to make up a bundle (ipd'de, blade is turned. padehi' kti'ntikiyë', to
npd'de) (cf. apëni'). a'pdd on, (he) turn the edge of a knife blade. psdehi'
wrapped it up (26: 47). hapode, to ma'ñkdeéiñtkta', this (horizontal) knife
wrap up an object (haya'pode, nka'- is mine. psde-ma'ñkiyan ifkta'ni, that
pode). akutxyi' hapode, wrapping (horizontal) knife is not mine. psdehi
paper.--klpdpodë', to wrap up an ob- no"pa' ma'ñkiyan i'ndikta'ni, those
ject in a bundle for another (ya'klpd- two (horizontal) knives are not his.
podë, a'xkrpdpodë) . i'ñklpdpodë, I psdehi ne ka'ta, whose knife is that?
.... for you. ya'xkpo'podë, he pede'hi ne iñkta', that is my knife.
... for me. hiya'xkipo'podë, thou psdehi ita' kdpani'hayë', did you lose
(you) .... forme.-ki'xkrpdpode, to your knife? psdehi' wake', " long
wrap himself up in a cover (yi'xkipd- knife," a butcher knife (=psdehi ni-
pode, nki'xkïpdpode; ki'xkïpopo'detu, tani). psdehi' nitani', "large knife,"
yi'xkdpopo'detu, nki'xkïpopo'detu). a butcher knife. psdehi' yi'ftki, " small
poda'dë, owl (20:16).- po'dadi, podi knife," a pocketknife.. psdehi' put
(28:110), pd'di, the swamp owl.-pddi' kunfixka', "knife with a curved end,"
an'sudita' (or podi' ansdita'), the "owl a table knife. psdeha'tcapi' (=psdehi
pine," the short -leaved pine, Pinta --okapi), a sword. psdehudi' or prii'-
mitts. dehudi' (=psdehi-{-udi or ahudi), a
pozayi', a night hawk or bull bat. knife handle. psä'de psonti', a knife
poxka'.-afsë'p poxka', sledge hammer point psil'de piitsa'di (=psüdehi +
(28: 193) . putaa), "sharp part of a knife," a
poxono', a snail. knife blade. apdehi' ma'ñki ko kta',
pozwe, a splashing sound (20: 38). the knife is his. spdehi' yan xan' ko
poni', (cf. po, puni').-aponi' (art + tca'ka-mañki', where is the (reclining)
poni'), his or her ankles. teak poni', knife? yandakea'di na apdehi', the knife
his or her wrists. cut me. spdehi' nkon' ndakea'di, I cut
poska', potcka', rounded, globular, with a knife. spdehi' du'si ha'nde, .he
curvilinear.-ayan' poaka', a curvilinear is holding a knife. (Also p. 120: 10.)
forest. xAxwë' polka', a whirlwind. psi.-dupai', to take up a handful (i'dupsi,
x(xwé' poska' yi'iïki, a small whirlwind. ndupsi; dupsitu', i'dupsitu', ndu'psitu').
axon' polka', a brier patch (1: 16). intka psi, pis, to suck (i'psi, nka'psi; psitu', i'-
polka, "stars in a circle," the Plei- paitu', nka'paitu'). ( See utcitcpi'.)-ple
ades. poski'ñki (=poska + yiñki), oc- tëxti (he) desires strongly to suck (26:
curring in the following: aeon' poski'ñki 58). (Also 26: 59, 64, 66.)
xe na'ñki Teë'tkanadi', the Rabbit was psi, pew (28: 243; 30: 1), per, per'
sitting (was dwelling, or, was) in a (30:4 ), night; night time. -psi' yan'xa,
very small brier patch (2: 4). In this almost night. psidë'(=poi + de), or
case poekiñki was pronounced " pos- paüde' (29: 36), "this night," to-
kin+ki," the prolongation having the night. paidë' xo'hi kd nde'ni donde,
force of "very." ekanhan' ko pdtcka it rains to -night, I shall not go. pridë'
na'ñki, and then he (the Rabbit) sat wahu' ko nde'ni donde, if it snows to-
(L e., was drawn together) like a ball night, I shall not go. peiki'ñkittge (Bk.)
(1: 14). çi't potcka', Irish potatoes. or Psi (Bi., M)(=Psi 9e),
248 BUREAU OP AMER ICAN ETHNOLOGY facia. 47
midnight. paaltdV (nGrst + adult), (artrePülerig *kd kt) Yea-

"night meal," sapper. pska*' y+ ', Wilipert4W, he headed me off. agate
to be waiting for night to come (3:12) =ad aWpdpsike, be (the Bear)
(P$404/ a'ythí, p4aa' nkihi') pstaed, beaded off (the Rabbit, thus pre-
dark. kde'paf, until night. n}apetdki venting his escape from) the hollow
na kde'pst, I sewed till night. ni' huu' tree (2: 26).
kde'psí, be walked till night. uka'dë paß'ii, it broke (cf. psüki').-niasïhe'
kde'pst, he talked to him till night. pelt, I eat on it (and) it broke. ko
pdspdsí, pMspde (28: 91), ptaplsi, dusk, psdke, (a) gourd cut in two (18: 3,
twilight. (Also 10: 12; 14: 6, 13, 16, 10, 11; 17: 10).
16, 21; 28: 101, 110, 124; 30: 1; p. pallid', or psflki, to belch, hiccough
158: 14, 15, 16.) (yapsü'ki or eliteki', tYñkgpsfiki, or
psi'dilFyan, the milt or spleen of a cow, eitkupsú i). (Hidatsa, psuki (pcuki).)
etc.
paohï', having corners or angles.-peohe paint or psoati, sharp-pointed.-iasu'
pdpëdi, having the corners rounded off pee', "sharp -pointed teeth, " canine
(14:18). o' psahuií', the' `corner fish," teeth (=iasu+tfidi). isaa'hi" padati',
or gasptgom "sharp -pointed at one end or side, "
pstfl'kt, or pastfl'1d (28: 22), to sew.- wider at one end than at the other.
ha'masg petdkt', "sewing metal, " a küaska sin psonti, " sharp -tailed bird, "
sewing machine. -apatd'ki or apsttlki' the swallow. mas psaati, "sharp -
(=a+patdki) to sew habitually (aya'- pointed iron," a bayonet. pada'tpadi-
psbdki, na'pstdki') . anxií' yukë'dk yan', the point of an arrowhead.-
apgttYki yinepz'xtitu, (all) these women apsûn', the smallpox; described as
sew well (are accustomed to do so). "kdë'xyisipsipi.', spotted and pitted."-
nka'petdki na kde'pei, I sewed till apso'nd ayudi', the holly tree, so called
night, I sewed all day.-ktpsttkkye, because it has thorns.
to sew together (klpsUYkhayS', ktp- ptce, pItoë, (17:16; 28:248), p[tce (28:
sti2e(?)). ktpstdki', sewed together; 41, 42), to leap, jump.-ptcedi', pttce'di
a seam. - kia'pstdki', to sew for (27: 11), to jump, leap, as a grass-
another; perhaps, to sew regularly for hopper, sturgeon, etc. o ptce'di, "the
another (?) (yakia'pst*kt', xkia'psidlci'). jumping fish," the sturgeon. pttce'ni,
nkapatdkikde'psi, I sewed till night.- leaping not (27: 11). pttcë'hayë', you
an'pstdgonni', a stick used as a spit for jump over it (28: 173, 176, 201). pt'-
roasting meat. an'patdgonni' pxwe tcinklI/di, I jump (28: 247).
kd'ddkdxpeyV, to thrust a stick through ptcûn, piitcua, ptcoa (6: 16; 9: 16; 10:
meat in order to barbecue or roast it.- 23), putcon (17: 17; 23: 7), a nose; his
patdgonni, a stopper of any sort. or her nose; for this, ptctlnyan can be
konicka patdgonni, bottle stopper. used (hiptckn' (or hi'ptcdnyan), flRka'-
waxinpstdgonni, a metal awl, "that ptcdn (or tl9tka'pteilnjo,1`); ptelntu', hi'p-
with whichshoes are sewed." psalgon- tadntu', tlea'pte(1ntu'). --pcda haidi' na,
ye, to put a cork or stopper in a bot- his nose bleeds. üttkpatcolv, my nose
tle, e t c . (pstúgdhayV, paltlgon'- (23:3). ptckn'ahudi'tpanhin', the "soft
hditkë'). Imperatives: konicka' bone of the nose," the septum of the
pstdgonya' (m. ep. ), or konicka' psegon- nose. ptedn' ahudi' tpanhin' ape', the
kaa' (w. sp. ), put the cork in the perforation of the septum of the nose.
bottle, (Also 28: 12, 24; p. 142: 3-6.) ptcdn' pats(', the ridge ("hill ") of the
psûdahi', a comb. nose. ptcdntpë', "natural holes in the
patik, to head off (cf. pelt('). yafi a'- nose," the nostrils (i'ptcdntpL', *'Rka-
pedki', he headed me off (Bk., M.). pictintp '; ptcdntpëtu, i'ptcdntpëtu', d'il-
ha'pedktu', they surrounded (18: 7; p. k aptctin'tpïtu'). ptcdatpë' sanh'xa,
180, 29, 30). tik /[ka'padktu', we sur- " nostril on one side," one nostril (of a
rounded the house (p. 180: 30). ake- pair). ptcdn' hauni, "it dangles from
ptlpaäki, to head him off, intercept him the nose," a nose ring.
DO6SAY-SWANTOPI THE BILOXI AND OFO LANGUAGES 249
pta.-dapta'weye, to clap the palms of ptgato', cotton.-ptçato' ntcu' no"pa', I
the hands together (dapta'wehayï, da- put the cotton in two places. ptcato'
pta'wehafekë'). a'kipta'ye, she caught nteu' dani', I put the cotton in three
both in one hand (8: 15). places. ptçafto uni', the cotton cornea
ptga.-ptçaxe', Pte, P (28: 258), np. ptça'to udi', thecotton plant, cotton
p', wide, broad, fiat (p., g{a++ë). plants. ptça'to da'di, to pick cotton.
tcak ptçaxe', the "wide part of the ptça'to sae', " white cotton," a tunic or
hand," the entire palm of the hand man's shirt. ptça'to akidi', the "cotton
(also 9: 16). ptçaxitu, they are fiat insect," a caterpillar.-ptl.'tltu kayudi',
(28: 259). ptça'a sin'hin ne'di, to be the cottonwood tree.
standing with the feet apart; to strad- Ada, open (p. 140: 32, 33.-dupe/2i', du-
dle. ism' ptçaxka', "flat teeth," the ptldV (28:147,149,150,153), to uncover
incisors (S., blak'a (7) ). taxpa ptçasi, by pulling, to open. kidu'nahi' dupidë',
the wood duck or summer duck. to uncover by rolling. naxte' dup*d/,
ptçariyë', to cause an object to be flat- to kick off the covering, as an infant
tened out again (ptçasi'hayë', pied- does (i'dup9A, ndu'p*). durtan'
hdflkë'). ptçaskfinni', bread of any sort. dupiídë', to pull open a box, cache, etc.
yë'ni ptçaskiJ'ni', corn bread. sonpxi' (i'duxtan i'dupiíd, ndu'xtan ndu'plldë).
ptçaskûnni', wheat bread. wak ta's ptid5d, braut.-Ptididna', Ancient of
ptçaskdnni', cheese. ptçasktlnni' du'ti Brants (8: 11, 12, and notes).
na'ftki, he "sits eating" bread, he is pûdi'.-apkdi', he stepped over it
eating bread (ptçaskeni' i'duti na'f&ii, (28:115).
ptçaskdnni' ndu'ti na'fiki; ptçaskeiTni' ptidi'soa, or pßdi'soani'.--pa'pttdi'son or
du'ti ha'maki, ptçaskdnni' i'duti aya' - pa' pddi'sonni', to have an attack of ver-
maki, ptçiukdnni' ndu'ti nka'maki). tigo (i'pa pi/di/son, fifekapa' pddi'son).
ptçasktlY, bread of any sort. atc'tn'ni puhe, to blow.-puheyV, to blow a horn
ptçaskdn', batter cakes.-akipta, fold. (pu'heha'yë,puhe'htlñkë'; pu'heygtu',pu'
aki'ptadi', double. hakipta'di, in lay- heha'yëtu', pu'Uhflñk2tu').-u'hekiyt',
ers. akiptçaleçadi', "lying one on an- to blow a horn for or instead of another.
other," double or manifold, as, ak lixyi' pu'hehi'ilkiyf, I blow a horn instead
akiptça'tçadi', a book. aki'ptatayë, mul- of you.-pu'heki'kan, to blow a horn
tiple, manifold (i. e., more than double for some one to come (pu'heyaki'kan,
or twofold). akipta' nonpa', twofold, pu'heaxki'kan). pu'hehi'ñkikan, I blew
double. akipta' dani',threefold. akipta' the horn for you to come. pu'heyanx-
topa', fourfold. akipta' ksani', fivefold. ki'kan, he or you blew the horn for me.
akipta' akiíxpV, sixfold. akipta' nan'- pu'heki'kan tclt'flki, she blew the horn
pahudi', sevenfold. akipta' danhudi', for the dog.-pu'hekl'daha, to blow a
eightfold. akipta' tckanë', ninefold. horn for them to come (pu'heyakl'daha',
akipta' ohi', tenfold. akipta' ohi' son- pu'heaxki'd¢ha'). pu'heaxki'daha'imp -
sa'xëhë, elevenfold. akipta' ohi' non- I blow the horn for the dogs (to
pa'xëhë, twelvefold. akipta' ohi' come).-apu'x honni', a blowgun: to
dana'xëßtë, thirteenfold. akipta' ohi' use a blowgun (apu'xhayon'ni, apu'x
topa'zëhë, fourteenfold. akipta' ohi' nkon'ni). The Biloxi learned the use
ksa'xfhë, fifteenfold. akipta' ohi' a'ktí'- of the blowgun from the Choctaw.-
xpa'xëhë, sixteenfold. akipta' ohi' pxuhin', pe'ti pxuhiw, to blow at a fire
nan'pahu'a'xëhë, seventeenfold. akipta' (pe'ti i'pxuhin, pe'ti fiñkdpxu'hin; pe'ti
ohi' da'nhu a'xëht, eighteenfold. akipta' pxuxtu', pe'ti i'pxuxtu, pe'ti ú'ñkd-
ohi' tckana'xdhë, nineteenfold. akipta' pxuxtu').
ohi' nonpa', twentyfold. akipta' dhi pßka'yi, large red-headed woodpecker
da'ni, thirtyfold. akipta' o'hi to/pa, (115:9) (see kúdëska', omayi', yakida'-
fortyfold. akipta' o'hi ksaw', fiftyfold. mañkayi') : It stays in swamps; its note
akipta' tsi'pa, a hundredfold. akipta' is "kl'tlWtlt1tl'tl'tl'."-pd'kpdkayi', the
taipin'tcya, a thousandfold. large black woodpecker (perhaps pd'k-
ptlk hayi'). Pkkpkkayina, Ancient of round -topped hill; an extended hill or

Large Black Woodpeckers (28: 101). mountain, a ridge. Ate nita'ni, a
pike. p*keyk', to make the sound heard large round -topped hill. p*'tstahi'xye
in drawing a cork from a bottle; to (=piitsi--hixyë), many round -topped
make a deadened sound or thud, as in hills or ridges. puts ta'wiyan, the top
hitting the earth, human flesh, or gar- of a round -topped hill or ridge.
ments (pfike'hayi', pwke'haite). pfltwi', crumbled off..-iñkowa' piitwi'
pflkïyfla' (Eng., picayune), five cents, a hi le, it crumbled off and fell of its own
nickel. -$k'tyan' xkuku' ondgha' accord, as plaster or a decayed stump.-
dande', I will give a nickel to each. d{piiluri', to make an object crumble by
pükxyi', loop (28: 88, 90, 221). rubbing or pressing between the hands
puxi-apuxi', apu'x (30: 1), to touch, (i'dïp2}turi', ndï'pátui').-du'pdtwi', to
feel (aya'puxi', nka' puai'). iniyapu'xi, make an object crumble to pieces by
I touch you. hiya'ñkapu'xi, you touch punching at it (i'dupúhwi', ndu'pktwi'). -
me. yañka'puxi', he touches me. añk- napQluri', to make an object crumble by
sapi' eman' aya'puxi' na, beware lest you kicking it or by treading on it (i'na-
touch the gun! (or, do not touch the ptitwi', (nna'ptUwi').-d*'k*pûltwi', to
gun!). (Also 20: 4, 5, 6; 28: 2I.) make an object crumble to pieces by
püni', to hang, dangle, be suspended (11: hitting it (i'd*k*pátwi', ndu'kiipátwi').
2) (see apkni').-dodayk p*ni, "gullet nnaniti' ahi' d*k*ptuxi', to break an egg
hangs (on)," a necktie. n*pdni', to to pieces by handling, hitting, etc.
swing or dangle, as beads (atohi). Rapi'dyaa, the present Biloxi name for
pflpë', cut through often (28: 22, 24, the town of Rapides, Rapides Parish,
38). psohk' p*pkdi', having the cor- La. Formerly called Atix tc%alonna.
ners rounded off. sa, to tear.-8a'dk, sae, to tear straight;
pupu'xi.-anif pupu'xi, foam (of water). torn, to be torn. do'xpk naskk' sadë',
pflaki'.-nyukpe páski', my leg was cut the coat is torn (attitude not specified).
off (p. 154: 6). do'xpk naskk' na'ñki ko sack", the coat
pit, the end of any object.psdehi pat (hanging up) is torn.-dusa'di, to tear
k*n*xka, "knife with a curved end," anything. lade giya' dusa'di, to tear a
a table knife. p*diyan', the tip or end piece from the edge of an object (klda'-
of a tree, stick, nose, etc. piidiyan' giya' edema/ di, kïda'giya' ndusa'di; k
kanfiki', to bend the point of a knife, da'giya' dusatu', kidcegiya' i'dusatu',
etc.-kip*de', a joint, joints; to join krda'giya'ndu'satu'). Akútxyi' dusa'di,
(p. 140: 15). pa' aho' kip* de/ , a suture, to tear paper.-dusasa'di, to scratch
sutures. kipatk', the knuckles (evi- and tear the flesh, to tear often or in
dently identical with the preceding). many places (i'dusasa'di, ndu'sasa'di).
pfl'tsa, pütsa, pitted, pitsi', sharp, dusasa' don/hi, tear here and there and
sharp-edged.-pfitsa'ya wa'yan, "sharp look at it! ktu' yandu'sasa'di, the cat
side," the edge of a knife blade. ptctin' scratched me and tore my flesh (in
piltsi', the ridge of the nose. yukpk' many places).-dung' hutpë', to tear a
ptltsi', the os tibia (the ridge of this bone hole through (i'dusg yutpk', ndusg'
is prominent). pa'tsa tca'yë, to wear ndutpë' sic: rather, ndusa' tt4utpk').-
off the edge of an ax, a knife, etc. kZdusa'di,to tear it for him (yet/Musa/di,
(pa'tsa tea/ hayk, p*'tsa tca'hetlel ). nkin- a'xkfdusa'di; klduaatu', ya'kl!du8atu',
su' pates' dk'xtca, the sharpness of my a'xkïdusatu'). ktdusa', tear it for him!
teeth is all gone. puts*' tcadi', the (Also 17: 4; 28: 10,13; p. 120:14,15. )
sharp edge is all gone, is worn down or sâde.-sddedi', sddkdi', to whistle (once)
off. pa'tsani,not sharp, dull.- pdtsaye, as a boy or man does (sd'dhayedi (or
to sharpen a tool (p*'tsahayl', pû'taa- sd'diye'di), sa'dhañkedi (or sddiñke'di);
hafl V or pti'tsahtiñkk'). tan8*n'tcayk' ko sddetu' (or sddktu), sd'dhayetu' (or sd'di-
prltsayl', to sharpen a scythe. anse'wi yetu'), 8d'dhañketu' (or sd'diñke'tu)).
pdt8ayi', to sharpen an as.-parai.', a (28:41). (cf. aitside, sahe'.)-sdtsd'dedi',
a, 47
ill or
to whistle often, whistle a tune, as a sanhan',1 strong; to be strong or hard
a
man does (sdtad'dhayedi', sdtsd'dhaii- (i'sanhan, il'flksanhan'; sanhantu', i'ean-
Wee
kedi'; sdtsd'detu', sdted'dhayetu', sdtsd'd- hantu', dilksanhantu').-ayan' sanhan'
hañketu').-sdsdti',lsoti (12: 1), a ka- udi', "strong wood tree," a sycamore.
PPed
Btop
tydid [onomatope]. rlsoti', a green, ti sanhanyan, "strong house," jail.-
long-legged cricket (sic) (Bj., M.). aanhanni' or sdhd'ni, stout, strong (i'8an-
rdttoi'
sake', a rattle (?).-ndëa sea sake', the henni' (or i'sdhdni), Witicsanhanni' (or
OM
rattle of a rattlesnake.-saheye, to rat- ti'flkadhct'ni)). xtixwë'sanhanni',astrong
op. -
tle a gourd rattle, etc. (8ahe'hayb', sahe- wind, the wind blows strong. anya'di
de by
húiñkë').-sahtdi', it rattles; to make the sanhanni', a strong man. sinhini san-
lands
rattling sound heard when corn ears hanni', to stand firm, to stand his
to
are moved (sa'yahedi', 8a'hañkëdi'). ground. adë' 8anhanni', to raise his
ea by
yo sahe'di, "body makes a rattling voice (aya'dë sanhanni', nka'dë saa-
sound," a locust. hanni'). anya'di ne'saf+hanni', this man
le by
sa'hi, raw, uncooked; wild, uncivilized. - is strong. anya'di e'wane' sanhanni',
[roue
tkd'ndxox sa'hi, a raw apple. tansahi, that man is strong. anya'di hands'
l', to
"raw melon," muskmelon. nkanya- sanhenni' xyë, that man is very strong.
es by
saxtu, we were Indians (5: 8). anya sanhanxti', very strong, stiff, inflexible.
8ahi, an Indian (9. 1). Takapa sahi, k'lntcë sanhanxti' kidedi', to throw very
an Atakapa Indian. (Also 5: 8; 9: 1, far.-kttsdhd'nini', not to be strong, to be
n egg
9, 12; 19: 1, 17; 22: 7; 27: 27.) weak (ku'isdhd'nini', t1'flksdhd'nini').-
saki, a long time.-sahi'xti, a very long 8anhanyë', to make an effort, exert
e for
wish,
time (18: 14). sahi'ye, a while (p. force (sanhan'hayë', sanhafe). uxtd'k
181: 10). sanhanye, to push hard against.-san-
2.
satu'ti, cocoa grass, a grass found in cen- han'xtiyë', to make a great effort, exert
ight;
tral Louisiana. It grows about 3 inches much force, press very hard on, etc.
ode,
high, and has black roots, which have (8anhanxti'hayi',sanhanxti'htkfe).
led).
a pleasant smell and are eaten by hogs. aiyd stedcki' kan sanhanxtiyi', as the meat
coat
Sa'wan, Shawnee (?).-Sa'wan hanya', was tough, he bore down very hard on
tear
the Shawnee people. it (in cutting). düküütcktu 8anhan'xtiyë,
Bara
sag, white-tin' ko san' xë (w. sp. ), the to tie an object tightly (i'duktitcke
7dd house is white, or ti ni' ko eau ni' (w. sanhanxtihayV, ndúkiitcki' sanhan'xti-
; op.); a man says, ti në' ko san na', etc. hilñ ').-asa nhin', his or her arms
san nëyan', the house is white (used (aya'sanhin', nka'sanhif; asanxtu', aya'-
when not seen by the one addressed). 8anxtu', nka'aanxtu'). mash*' san-
atch
tohdxk (oho' ma'fiki ko 8an' xi' (w. sp. ), he'xa, his arm (on one side). asarhin
rin the reclining horse is white. toho'xk kaskani', his left arm. asanhin' ape-
di).
nonpa'tei'di a'maftki.' ko sas' xi (w. sp. ), wayan (in full, asanhin' inspe'wayan'),
and the two reclining horses are white. his right arm. asanhin' tudiyan' kas-
cat
toho'xk xa'xaxa a'maftki' ko can xi (w. kani', his left arm above the elbow.
( sp.), the standing horses are (all) asanhin' tudiyan' spewayan', his right
ra white. yek san', dry white corn. arm above the elbow. nka'8anhin' kas-
gig/ sanxti', very white, white near by. kani', my left arm. asanhin'. ne'di
sa+saeal'saa, white here and there; onni', pain in the arms. A'aanpeka' a'-
'di,
gray, as the human hair; iron gray. LUtati' ti' onyas', "the Place of the
u;
a'yinahin' san'aasansan', your hair is Store of the One-armed (man, i. e.,
ml
)
(iron) gray. asan', white, as the hair James Calhoun), " Babbs Bridge, Rap-
of thehead. a'nahinasan' xyë (m. sp.), ides Parish, La. (Also 17: 12, 18: 17;
B)
his or her hair is white. kanx to asan, 28: 38,40. )
ir
"white faced bee,"bumblebee. asan'- saahia', on the other side (D., akasanpa,
tki, somewhat white, whitish, distant akasam; 0., masani).-aanhin'kiya' nkon
white. aaan'na pahin' akin', a pillow. ifikte' xo, I will do it again and hit you
) (Also 9: 13, 14; 10: 21; 28: 92; 28: on the other side (1: 11).--sanhWxa,
,,
28, 34, 37, 49, 54; p. 117: 17, 18; p. on one side; used in speaking of one of
118: 1-3. ) a pair. *di-can/Ain 8anhin'xa, one of
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252 BIIREÀII OF AMER ICAN ETHNOLOGY [Bum.. 47
your eyes. ni'xuxwi' sanhin'xa, one of tada'o", his or her girls. sañki'
his ears. tayo' sanhi.n'xa, one of his i'tada'on, thy or your girls. saliki'
cheeks. isi' sanhin'xa, one of her feet. i'illdada'on, my girls.
ptctintpë' sanhin'za, one of his nostrils. sawya (sic), young (p. 129: 4). Given
aeanhin' sanhin'za, one of his arms.- by Bj. and M. in the following ex-
sanhin'yan or saninyan, on the other side amples: Tonnes san'ya sinfo' (instead
of. kúdiilii' sanhin'yan klídëska' ddi, of Tene'ka sif+fo'), he is a Biloxi boy.
shoot (at) the bird on the other side of Tane'ks san'ye isif'fo, are you a Biloxi
the ditch! yaduxtan' tanhin' niitkohi' boy? Tanë'ks san'ya iistksin' fo, I am a
sanhin'yan anya' sin'hin ne' kiyohi', call Biloxi boy. Tanë'ks san'ya aali i', she
to the man standing on the other side of is a Biloxi girl. Tane'ka san'ya isa'9tki,
the railway. aduhi' sanhin'yan sinfo' are you a Biloxi girl? an', Tanë'ks
yaon'ni ne maze, do you hear that boy san'ya ûñksa'iiki, yea, I am a Biloxi
who is (stands) singing on the other girl. TarWks sanya' tanyan', a Biloxi
side of the fence? sanhinyan' Iciya' nkof village.
in'naxta' xo, I will kick you again (and) sditka', adutka, elliptical. -mrïsúda
on the other side (1: 13) . ayi'x sanin- sditka', "elliptical dish," an earthen-
yan', on the other side of the bayou.- ware dish used for meat, etc.
iaan'hin, at one side or end. isan'hin se. -deeye, to make a clapping or slap-
petinti', sharp at one end, i. e., wider at ping sound (dilse'haye, d*,se'halike')
one end than at the other, as leg- (cf. sake'). tca'ke diseye', to make a
gings.-ndosan'hin or rwlosan'hin'yan, on clapping sound by slapping the back
this side of. an'xu adman/his, on this of the hand. tayo' dü8eye', to make a
side of the stone. yaduxtan' tanhin' clapping sound by slapping the cheek.
natkohi' ndosan'hiyan ti ne'yan tcehe'dan, iintkon' dose", to use a whip.
how high is the house on this side of së.-daaë', to bite, as a person or ani-
the railroad?-endo'sanhiw, on this side mal does; to hold between the teeth
of the aforesaid place (preceded by the or in the mouth (yida'se nda'se).
name of the place or object). Its oppo- ida'se, did he bite you? yanda'se, he
site is eusanhin.-e'usan'hin, eu'sanhin'- bites me. lcida'giya' daae', to bite out
yan, lurtlsan'hiyan, on that side of a piece from the edge of an object
(preceded by the name of the object). (kida'giya' i'dase, kfda'giya' ndase').
aduhi' dusan'hin wake' ne'yan ka'pxu- dare' daksd.'ki, to bite (a stick) in two
ye'ni, that standing cow on that side of (i'dase i'dakstl'ki, etc.). tcu'ftisi dog'
the fence does not gore. an'xu eu'san- piitcpi', the dog missed (his aim) in
hin'ya", on the other side of the stone. trying to tear with his teeth. dace'
yaduxtan' tanhin' natkohi' @uresan'hiyan datpe', to bite a hole through. deg'
ti ne'yan tcehe'dan, how high is the waheye, to make cry out by biting or
house on that side of the railroad? holding it in the mouth, as a bear or
(Also 10: 17; 28: 38, 81, 176, 221; 31: wolf does a fawn, etc. dad' da'koko'-
12. ) sedi', to crack a hazelnut by biting.
safilp', a girl.-sa'ñki txa', there are (or deg' daksiipi', or dace daskipi', to get
were) none there but girls. "info' the juice out of sugar cane by chew-
saliki'yan he, a boy and a girl. sal*' ing.-dace duxtan' xtaho' (kohi'xti dose'
sinfo'yan he', a girl and a boy. sinfo' duxtan' xtaho'), to make fall from a
yihi' saliki'yan yihi' he', boys and girls. height by biting. xwfihi'xti dace du -
eaitki' fe'di, the corpse of a girl. aañki' :claw xtaho', to make topple over, as a
ka'naxëni' ndon'ni, I have not seen the tree, by gnawing at the roots or base
deaf girl. sañki' yuké' akútzyi' ukelele (i'dase i'duxtan xtaho', ndaae nduxtan
yinapExtitu, (all) those girls sew very staáo).-duse', to bite, as a dog does.-
well. Tane'ks san'ya ealïki', she is a a'duae, to be in the habit of biting, as
Biloxi girl. TarWks san'ya Wei, are a bad dog is. tooth ma'9tki a'duae,
you a Biloxi girl? Tane'ks san'ya that (reclining) dog bites, is apt to
ilstksa'ñki, I am a Biloxi girl. saetki' bite. toho'xk nixitxta' make a'dustu'
[DOasEY-s WANTON] THE BILOXI AND OFO LANGUAGES 253
(±xa), those mules bite, are in the habit grasp another and pull him backward
of biting.-ka'duseni', not to be accus- (i'dusi túsi'hayV, ndu'si tiisi'hliñkë').
tomed to biting. toho'xk nixuxw' naske in'dusi tusi'hinya' dande', I will grasp
amdñi ka'duatuni', those mules are not you and pull you backward. mi' dual',
given to biting. teic'ñki ma'ecte ka'du- to catch a cold. mi ndusi', I caught a
aeni', this reclining dog does not bite. cold. mi' ya'ndusi', "the cold caught
se'hiyë 1 sg'hiye 1 0 pahaw 1 (28: 92,102, me" (Gatschet). Tclrtkana' du'si, he
110).
seized the Rabbit (1: 20). aktilayi'
idu'si ko', ayindhë' akt]txyi' huyan'zkiya',
sép.-ansé'p, ansepi, ansewi, an ax. ans&'p when you receive the letter, do you
ai+hin në' ko iñkta', the standing ax is (in turn) send a letter hither to me.
mine. anse'p hama' foho' ma'ñki ko kdwayan' nduei' xyeni' inske'yañkë', I
Ida', the ax lying on the ground is his. wished to take something or other
ansé'p nonpa' a'mañki' ko ha', the two (from my trap), but it scared me (3:
(standing) axes are his. ansep nonpa' 16,17). ëdi' Ina'ko dual' on'xa ëtuxa',
hama' tei'di a'mañki' ko iñkta', the two behold the Sun had been taken, they
axes lying on the ground are mine. say (3: 15). dual' dundnayëyl', he
aneep xa'xaxa a'mañki' ko pa'na seized him and shook him. Teetkand
iñkta' (xë is added by a female), axokyan' ylskasan' dusi' uxne'di, the
all the standing axes are mine. Rabbit took a piece of cane and a tin
ansi/p tci'di a'mañki' ko pa'na iñkta', all bucket and was approaching the well
the axes lying down are mine. ansii'p (1: 9). dual' de'di, he took it and has
xa'xaxa ki'naxadi' a'mañki' ko pa'na gone. i'dusi ide'di, you took it and
iñkta', all the scattered standing axes went. ndu'si nde'di, I took it and went.
are mine. ansdp tcedi ki'naxadi' pa'na axti' dual', to take a woman (i. e., co-
iñkta', all the scattered and reclining habit with her without marrying her
axes are mine. anae'pi ne' yaxku', give regularly). anhau', ndusi', yes, I have
me that ax (leaning against some- taken her. ndu'si na', I have taken
thing). anse'pi ma'ñkiyan yaxku', give her. any*' dual', to take up with
me that ax (lying down). anse'pi ne a man informally, cohabit with him
ka'ta, whose ax is that? anse'pi ne without being married. psdehi' dud'
iñkta', that is my ax. anse'pi kdpa'ni- hañkeÿan' kiya' de ëtuxa', he seized the
yl', he lost his ax. ansdp su'di, an ax knife and departed again (3: 19).
head. ansep su'di na'ñki ko ita', the apdehi' du'si hdnde, he is holding a
ax head is yours. ansë'p poxka', sledge knife. spdehi' iPdusi aydnde, you are
hammer. anse'wi yiñki', "small ax, " holding, etc. spdehi' ndu'si nkdnde, I
hatchet. anse'wi yan xan' ko tca'kan- am holding, etc. apdehi' i'dusi, do you
mañki', where is the ax? This is some- hold a knife? akiltxyi' patckë' dual',
times abbreviated to anse wi yan xan'7 pr akitixyi' tea kë'di na'ñki patekë', to take
anse'wi dyin ta'nini heda", he has a book (almanac) from the nail on
finished using the ax. anse'wi pút8ayl', which it is hanging. akiltxyi' dual'
to sharpen an ax (see anxudi dilnlhon- dean' teakedi', take the book and go
ni under an/zit). anse'uri ma'ñkdÿé
to hang it up on the nail. dual' deban'
nyi'ku dande', I will give you this ax kyakihin' tcakedi', take it off (the nail),
(lying down). (Also 28: 195, 202; and then take it back and hang it up.
p. 121: 21, 22.) akadu'si, they continued packing things
si.--dasi, strung (11: 3). u'dasi', (he) in the boat (28: 214).-tcakkïdusi', to
strung them (21: 2). shake hands (teakydklduai', teak a'xkl-
si.-dual', to grasp, hold; to take, receive dtaai). teak i'ñkïdu'si, I shake hands
(i'dusi or i'tai, ndu'si; dutatu', i'tatu, with you. teak i'ñkldu'ni te' ni'ki, I do
ndu'stu). axt i'tsi wb, have you taken not wish to shake hands with you.
a woman? duai tuaiye (used when one teak yan'xkldu'si da'nde, will you shake
grasps another, but duxtan tiíaiyë must hands with me?-kldusni', not to grasp
be used if he already holds him), to or hold; not to take from another
(yidu'eni, ndu'sni; kidu'atuni', yidu'stu- asi', the feet (20: 15; 28: 23);
ni', ndu'stuni') . naapana'x kTduani', ayisi', aya'$, yiai', thy feet; ifiksi, or
he can not hold it at all. nita"xti nka'ei, my feet; i'iitu', their feet; yi'situ',
kan ktdusni', or nita'nixti kldusni', it is your (pL) feet; i'iïkeitu', our feet; also
too large for him to hold. nitan'xii kan' to step. isi' diikaa'di, to cut the foot with
(or nita'nixti) ndu',ni, it is too large for a knife. iii' duktca'di, to cut the foot
me to hold.-kïdu'si (or kidu'ei de'di), with an ax. aei' natpe, to break a
to take something from another (ya'kir hole through ice, etc., with the foot.
dual' or ya'kldu'si ide'di, a'xkfdusi' or aya'si i'natpë', you broke a hole, etc.;
a'xkidu'si nde'di). in'kkiusi', I took it nka'ai 1$natpë', I broke a hole, etc.;
from you. yan'xkldusi', he took it from plural formed from singular by adding
me. hiya+'xkkduei', you took it from -tu. isi' ahi' or iii' ahiyan', the toe nails.
me. (Also 8: 14, 15; 9: 9, 10; 10: 25; jai' wee, the toes (of one person)
11: 5, 9; 13: 3; 14: 27; 18: 10; 17: (yieVwtlsi', iftkai'wdsi'). isi' na'nte nedi',
3, 5, 7, 9, 12, 13, 16; 20: 25, 37; 21: the third or middle toes (of a person).
32, 36; 23: 15, 21; 28: 3, 5, 6, 8, 10, isi' axohi', the "old toes," the big toes.
44, 45, 47, 56-59, 62, 65, 76, 81, 90; isi' ayi%W, the little toes (of a person).
27: 20, 22, 25; 28: 10, 44, 45, 51, 56, ayifika' ifikteanhi', the fourth toes
62, 77, 97, 106, 118, 121, 133, 163, 166, (of a person). isi' de' kenedi' (iii'
195, 218, 219, 223, 227, 235, 248; 31: de' knedi'f), "he made his footprint,
10, 16, 18: p. 155: 14, 15, 16, 17, 18, and has gone," a footprint, footprints.
19, 20, 21.) isi' mayinni', the soles of the feet. si
ei, yellow (ei and ktlai may be two inde- ma'siya, "palm of foot," sole of foot
pendent roots, but if so they have been (G.). asiitu', a stairway. ai a'hiyan,
confused by Dorsey as well as myself - "foot skin," a hoof, hoofs. aihudi',
a. R. s.). aidi'(pl. situ) yellow(21: 33). barefooted, to be barefooted (i'eihu'di,
toho'xk aidi', a yellow horse. toho'xk n8ihu'di; aihutu', i'sihutu', nei'hutu').
situ, yellow horses. xye'hiti'di, yellow su, barefooted (p. 141: 17, 20). si'
blossom (of the nindayi). sidaki', a sort eo ni', hose, stockings. si'ya aki'xtiki',
of yellow. tout Sidi, " red yellow," or ei' yaaki'xtiki', the top of the foot.
light red. si'ditki', yellowish, brown ktidë'ak siyan', birds' tracks. sponi
(G. ).-sihiyë', to make an object yellow, (aeil-poni), the ankles; his or her
to smoke an object (eihi'hayy, sihi'- ankles (i'sponi', iftkeponi'; aponitu',
hilste). taha'k sihiya', smoke the i'aponitu', i'fikeponitu'). sponi' ahudi',
hidel-a'ksihiyë': iiïkaiyo' a'ksihiyë', to the ankle bones. The corresponding
smoke meat (ifikaiyo' a'kaihi'haye, term is tcakponi, the wrists (28:
yo'a'ksihi'húnke).-aika'hi, buckskin.- 199, 247). spúdaxi' (=aai+pádaxi f),
sikin'poxofni' (= aikahi + in -I- poxon), the instep. May be identical with
an instrument used by the Bilai stawiyan. stdwiyan (=asi+tawiyan),
women in dressing a hide. It was "top of the foot": probably the instep
pushed from the woman for the pur- (if so, =apiidaxi) (i'stawiyan, iftkata'-
pose of scraping off the hair.-ktlsidi', wiyan). atuti', a heel. stu'di ko'
smoke; to smoke. pë'ti kilaidi', the fire kïdu'nahi', to turn around on his heels.
smokes. ukei'di, smoke (G.). uksi- Stuti may be contracted from asi tudiyan
nedi, (to) smoke (G.). peigti' uksi!di, or isi, tudiyan, "root of the foot" (so
smoke -hole, chimney (G.). ktl8id¢e'- recorded by Gatschet) . atitohi', the
towe, to be full of smoke. ate kilai- spurs of a rooster. -use, (he) steps in
dele'towe, the house is full of smoke. it (25: 6). aai, stepping on (26:40, 42;
ditkatcátcttn' k2tsid¢e'towe, my eyes are 28: 120). astu'të, step ye on (female to
full of smoke. yanikaiyon, tobacco female) (28: 39). ku'aini', (it) had not
pipe. kei teary kilnniktci', a chimney. stepped in it (25: 2). --si (of measure),
u'ksi, smoky (20: 48).-a'ksahon ni', a foot; twelve inches. ei' aonsa', one
shade; a shadow CO; an umbrella; foot; ei nonpa', two feet; ai' t. i'pa, one
parasol. hundred feet toho'xk ai kïdtl'ktitcke,
DORSET-SWANTON] THE BILORI AND OFO LANGUAGES 255
to hopple a horse (by the forelegs). 15, 18, 21, 23; 31: 34; p. 117: 1; p.
an'yadi ai' naskëxti' kito "ni de' 118: 5, 6, 19, 20; p. 121: 4.)
on'knë &uxa', behold, a man with very si.-a'yifsi'hif, to be a coward (aya'yin-
long feet had passed along ahead of si'hin, nka'yinsihin, a'yinsixtu', aya'yin-
him (3: 2, 3, 6, 13).-sinhiw, to stand sixtu',nka'yinsixtu'). a'yinsi'hinxti', he
(D., P., K., Kw., najin; Os., nain). is a great coward. kin'sinhiyE, they
isin'hin (tiñkein'hin) (cf. rig, ni); ain'hin made them cowards (23: 22).-ka'yin-
ne'di, he is standing; tiñksin'hin ne'di, sini', not to be a coward (kaya'yinsini',
I am standing; xa'xa ha/maki, they nka'yinsi'ni).
are standing; yi'xaxa hammaki, ye are si.-siye', to tell a lie (si'hayl', si'httñkë')
standing; nki'xaxa ha/maki, we are (cf. yëtei'). t ! siye' xye, oh! what a
standing. an'ya xa'xaxa ma'ñktu, they lie ! t! si'yewa'yë, oh, how untrue!
(all the men) are standing (said of sïdipi', bearing marks or indentations
many). Imperatives: sinhiw (to child); from being tied tightly (cf. sipi').-
sintki' (man or woman to woman); sin- st'dipiye, to cause to be marked from
xkañko' (man to man); sindakte' (woman a cord, etc., tightly drawn around the
to man). awya sin'hin ne' a'yëhtln'ni, object (sïdipi'hayë', sidipi'htlñke).
do you know the standing man? ayan' sika, deer skin (27: 1).
sin'hin në' ko te'di, the (standing) tree sikte.-asikte'di, to pant, as a person af-
is dead. toho'xk s*pi' sin'hin ne'di, the ter running; to pant, as a dog does,
black horse is standing; but toho'xk with the tongue out (aya'sikte'di, nka'-
sin'hin ne ko sups' x (w. sp.), the stand- sikte'di).
ing horse is black. ansé'p sin'hin n?' si'ndi, sindiyaa, sin, siat, the tail of a
ko iñkta', the standing ax is mine. bird or that of a quadruped (cf.
sinhin/ sanhanni', to stand firm, to stand nindi').--isi'nti, for a tail (28: 240).
his ground (i'sinhin sanhanni', tiftksin'- insindi', resembling a tail (28: 257).
hin sanhanni'). afya' sin'hin ne'yan isindon'ni, make out of it a tail(28: 259).
nkyëhon'ni, I know that standing man. intka sind onyan, " where the stars have
anya'sin'hin ne'denë nkyehon'ni, I know tails," the Aurora Borealis. sindihin',
this standing man. sinhinyë', to stand the tail feathers of a bird. o si'ndiyan,
up a perpendicular object (sinhayë', a fish's tail. ndës :Ant sake, "rattle tail
sinhiñke'; si+hinyëtu', sin'hayëtu', sit- snake," rattlesnake. parëzk ant tcti',
hiñkëtu'). kutata'sin'hiny.l, to set it up red-tailed chicken hawk. parërk sing
straight (kutata' sin'hinhayë, Mata' konateontka, forked - tailed chicken
sin'hinhañkë). sin'hinx, before kan, to hawk. küdëska sin psonti, "sharp-
stand, i. e., to stop and stand (as when - tailed bird" (sindi), the swallow. send
listening, etc.). yahe'yan dë' si+hinx- udoxpe, "tail dress," a crupper.
kan', he went to a distance, and when (Also 16: 7, 9, 10, 11; 17: 9; 21: 39,
he stopped and stood (listening?), etc. 40; 26: 4; 28: 258.)
(2: 6). sirex, stood (28: 176). ins, stood sïng.-aanë', hasnë', a thief (p. 168: 33,
(18: 11). sinhin' nëkde, he was stand- 34),to steal (haya'snë, nka'snë, hasnëtu',
ing so long. a'yan sinhin', a standing haya'snëtu', nka'snëtu). toho'xk hasnë',
tree. sienedi, tostand(G.). nksixne'di, a horse thief. tohoxka' nka'snë, I stole a
I am standing (G.). a'sinhin (=a+sin- horse. anxti' nka'snë, I stole a woman.
hin,)to standupon (yasin'hin, nkasin'hin; nka'snë nyiku'di, I stole (it and)
pl., a'xaxa (hamaki), aya'xaxa, nka'x- gave it to you. panan xti' hasnëtu',
axa D., g, K., anajin; Os., anoain).- all steal, all are thieves. asnëna'
-hin (=sinhinf), to stand, be standing; (=asnë+na), "one who steals habitu-
used in composition. xa'nina'tiñke'hin ally," a thief. - ha'snëyë, to cause
nkandV, I (still) stand (here?) and one to steal (ha'snëhayë, ha'snëhûiñ-
make it (a heavy object) roll over kë).-ktha'se, to steal something for
and over in one direction. ini'hz» (the benefit of) another (yaki'hasnë,
(=inni'hint) ha'nde, he, was (or, con- a'xkfha'snë; ktha'snëtu', yaki'hasnëtu',
tinued) drinking. (Also 29: 3, 8, 9, a'xkïha'snëtu'). hiiiklha'snë, I steal it
for yon. yaliklha'snë, he or you Mato', eint (29: 31), a boy.-aitd tza',
steal it for me.-kiaYnl', to steal from there are (or were) none there but
another (yak*sTni!, axkleIng; k*4Tngtu, boys, all there are boys (not one is a
yakTálnetu, axkïa'lnëtu). tied toho'xk kta girl). :into' sañki'yan he', a boy and a
kTslnë', he stole "Boy's" (Bankston's) girl. sañki' sisto'yan he', a girl and a
horse from him. toho'xkayita' i'kleInk', boy. sinfo' yihi' sañki'yan yihl' he',
he stole your horse from you. toho'xk boys and girls. sinto' fe'di, the corpse
iñkta' yan'xkïsTnë', he stole my horse of a boy. sintd tada'on, his or her
from me. toho'xk ayi'tada'on i'kYsïn-- boys. sintd i'tada'on, thy or your
tu', they stole your (thy) horses from boys. sintd i'9G$tada'on, my boys. oin-
you (thee).-kya'sn4, to steal from him k/We dand', the boy will be tall.
or her (yakya'sni!, xkya'sni'; kya'snëtu, tied kiyo'wo, another boy.-Sinto',
yakya'snëtu, xkya'snëtu). iñkya'sni, I Boy, one of the household names of
stole it from you.-lcidngduhce, to steal Bankston Johnson (now [1894] more
from them (yakidtnëdçha', axkaTn&dg- than 30 years of age). Sintd ko teehe'-
ha; kïsl'nëtudtha', yakdslnitudaha, axki- dan, how tall is Boy? Sintd toho'xk kta
elnetud9ha). tohdxk yan'xkla'l'nedaha', Heine, he stole Boy's (Bankston's)
he (or you) stole horses from ns. horse from him. (Also 18: 1; 19:
19, 22; 26: 90, 91; 31: 21.)
toho'xk i lkltïtu' yan'xkTeT'ngtudaha', all
of you stole horses from us.-kya'snë- skane', that (p.121: 20).-kcixka'skane',
d9ha', to steal from them (yakya'snëdg- that hog. kcixka' nedi' ko tca'naaka
ha', zkya'snldaha'; kya'sni'tudaha', yak- uki'kiñge ko' Mane' e'naska na', this hog
ya'snëtudaha', xkya'snitudaha'). iñk- is half as large as that one.
ya'snëdaha', I steal from you (all). iñk- aki'ztiid', or yaakixtiki.-siya skixtiki,
ya'snetudaha', we steal from you (all ).- the top of the foot.
kdha'snlyini', not to cause one to steal Sko'hi haaya', the Muskogee people.
(ktiha'snkha'yéni', ktiha'arühtlñkëni'). skßti', how deep?-ani' ko skttti', how
(Also p. 158: 33, 34. ) deep is the water? sküti' tcehe'dan
a!n6', melted, thawed.-wahu' sinë', the nkyVhonni', I do not know how deep it
snow melts.-slneyf, to cause it to melt is. skdti' yahisdi', it is this deep. skáti'
or thaw; to melt Something (sing/hayé', nedi' ko uki'kiñge, it is half as deep.
sinl'httñe). skdaxti', very deep. wahu' sl eittxli', the
s1'nïhoa' (26: 46, 49), sinhunni', 8fla'ni- snow is very deep. skutf'xti tlki', some-
honni' (11: 9); sinhu'ni, mush (G.). what deep. sktlti'xtcitiki'; skttti'xtcitikë'
sintonni', gum or rosin of any kind.- ko tip", it is as deep as that (water).
ayuxu' sintonni', the gum from the snIt'hi, slim, slender. (Its opposite is
sweet gum tree. an'su eintonni', pine nitanxti or ndanxti; see tan. )
rosin. anihi, cold.-snihixti', to be cold (as
siopi', pith.-nixuxwi siopi, "ear pith," weather). toh zndk snihixti', it was cold
ear wax. yesterday. wite'di ko snihixti' dande', it
sipi', a pit or pustule, as in smallpox (cf. will be cold to -morrow. wite'di kd
eädipi', psdnti).-sipsipi', covered with snihi'xti kd nde'ni dande', if it be cold
pustules or pits, as in smallpox. to -morrow I shall not go (12: 1, 4).
ai'psiwe'di, onomatope, from "sp! sp!" snihixyë', or sni'hi xyV, it is cold
the noise made by the "Bessie -bug" now.-anixte'di, to be or feel cold (said
(akidi sipsiwedi) of Louisiana, when of persons and animals) (sni'hiyite'di,
caught. sni'hiyanxte'di; snixtë'tu, sni'hiyite'xtu,
sni'hiyant7:'xtu; we should expect, judg-
east' (=ktkuhi, see kuhi), to be wrinkled ing from analogy, that the second
(i'sTsi, d'ñkeïsi') .
and first plurals were snihiyit?tu or sni-
sitside.-sitsi'dedi', to whistle as a wom- hiyixtXtu, andsnihiyanxtëtu, respectively;
an does (sitsi'dhayedi', aitsi'dhañtiedi') but the changes are probably owing
(cf. edde). to metathesis).-sni' duel', to catch a
aifikuki', a robin. cold (ani' i'duai, snit ndusi'). ani' ya'n-
DOSBax-swexxoxj TgÈ $1i,Ó%Î AND OFO LAN'(3IIAGES 257
dusi', "the cold caught me" (G.).- kettle. amasi sidi sonhonni', a brass
snisni'hi, "when the leaves begin to kettle. konixka so"honni', a jug.
fall," autumn. -sni'ckite a'mihonni', to son'pxf, wheat flour, dough.-sonpxi
have ague and fever. snickitxtitu, they dutcdtcki', to knead dough. sonpxi'
were very cold (28: 134). snickite iya'- ptçaskdnni', "flour bread," wheat
mihon', you have fever and ague (p. 141: bread. -sonpxowni (= sonpxi + Otani),
15). anicicite ftka'mihon, I have fever wheat (5: 3).
and ague (p. 141: 16) . sonsa', one, once.-diikútcad sonsa dutcti',
snotka', rectilinear and rectangular (not to split at one blow. Tcëtkana' ko'
necessarily square). sonsa duti', the Rabbit ate one (2: 8).
sokflnd, a cypress tree. -8ák udi' nitani', wak sonsa iñkta', I have a cow (6: 6, 7).
"cypress tree large," a large species ma sonsa iñkt9', I have a turkey (5: 7).
of cypress found in Louisiana; distinct 8onwa, on one side (21: 21). nkon
from the sokano. sonsa (for desonsa), I did it (or, made
son.-sonsonti, all sharp at the ends (1ö: it) once. (Also 8: 8, 14; 9: 1; 10: 3,
8, 9, 10, 11).-ason', a'sic, a brier (cf. 16; 14: 1, 3; 16: 2, 5; 20: 21; 23: 5;
asi') . axon' ayin'sihi'xti ko', aeon in'non- 28: 114, 196, 198, 207, 208; as suffix,
da'hi na, as you are in such great dread 21: 19.)
of briers, I will throw you into briers sontka'ka or aflatka'ka, his younger
(1: 17). ason poska', a brier patch (1: brother (real or potential), including
16; 2: 28). "aeon' tanxti nkti na'," his father's brother's son younger than
khan klde'di, he said, "I dwell in a very himself (i'sontka'ka or i'stlntka'ka, hi' ñk-
large brier patch," and went home (2: sontka'ka, or d'ñksántkaka; stinika'katu',
2). Ot(iyas/ e'yan hi' ason tan' inda'hi i'sdntka'katu, 4ifikatintka'kalu; voc.,
hande'txyan, the Bear reached there, hifksontkaka' (5: 1) ) .-sontkd hado-
and was seeking a large brier patch piya' (sic), hie youngest brother (Bk.,
(2: 3, 4). won' poski'fiki xë na'ñki fide G.).
Tcès'tkanadi', the Rabbit w,aa sitting son't:oa xayi', the hen hawk.
(dwelling) in a very small brier patch sonyiti', rice.
(2: 4). asonwan inkanatcë', I (will) Span', a Spaniard (9: 13).
throw you into the briers (1: 20). a'su ape, cpi, to know how to.-yaon' spë', he
onxti, large brier patch (28: 52). a'su knows how to sing. waxni' cpixti', to
tohon'ni, bamboo brier (vine) (28: 53). be very skillful in hunting game. upxi'
a'su to'h1, bamboo brier (28: 38).- i'8pëxti', he knows full well how to
asudi', a brier (generic); Rubus species cheat or deceive. anxti' yukèvdë apatd'ki
(?); if this be as udi, it is from aeon.- yinspl'xtitu, (all) these women sew very
a'su to'hi, the green brier, the Smilax well. safúki' yuke akiitxui' uka'de yin-
auriculata Walt. The large leaves of this spï'xtitu, (all) those girls read very well.
brier were warmed and laid on scree (Also 9: 10; 28: 245.)
to draw out the inflammation.-a'st spewa.-spewayan, on the right (as dis-
paxka', or a'spaxka' (=aepaxka), "the tinguished from askani, the left). asan -
sour brier," dewberry bushes (Bj., M. ). hin' spewayan, the right arm. jai ape-
A decoction made from the roots of wayan', the right foot.-inspe'wa, on
the dewberry bush is used by the the right side (uninflected). d'sikat-
ciitckn' inspe'wa ne'di, my right eye
Biloxi for washing cuts and other ("my eye on the right side") pains.
wounds. If this name be derived en'nixu'xwi inape'wa ne'di, my right ear
from asi', berry, then ant paxka should pains.-tnspewa'yan, his or her right
be changed to a's tëpa'xka (as G. re- side (ayin8pewa'yan, nkinspewa'yan).
corded it). stcfiki', tough.-iñksiyo' stcicki' ka" san-
aon.-son, kettle (28: 202). sononni' (28: han'xtiyi', as the meat was tough, he
193), sonhonni', a kettle or pot, any ves- bore down very hard on it (in cutting).
sel used for cooking. si sonn', hose, ata$.-apa'stakonni', to put on a patch
stockings. amasi sonhonni', an iron (apa'atak ayon'ni, apa'scwk nkon'ni; apa'-
258 BUREAU OF AMER ICAN ETHNOLOGY [sum. 47
stak o*tu', ape' ski; ayontu', ape'stak pinched each other (or, one another).-
nkontu'). wax"' apa'stak on' Wan', the i'xkïdust*ki', to pinch himself (ye xkl-
shoe has been patched. ware' ape'stak dustti kt', nk i'xkïdustf ki') . -k d du'otfigni',
on' pi'hedi'din, he ought to patch the not to pinch him; he did not pinch
shoe. ware' apa'stak neon' kehe'detu', him (ku'yudu'sttlgni', ndu'attlgni'). yi-
we have finished patching the shoes. du'sttlgrn', he did not pinch you (sing. ).
'Bri'
a ne' apa'atae onni', that shoe is yandu'sttigni', he did not pinch me.
patched (sic). 'Bari' ne' ape' stakon'di indu'stilyni', I did not pinch you
eon', the shoes must be patched.- (sing)
a'pasta'k onni'; ware a'pasta'k onni', to su, seed.-tflictSi+' su' aiípi', "the black
patch his own shoes (ware' ya'pasta'k seed of the eye, " the pupil. su'ya,
anni', ware' nka'pasta'k onni'; wail' seed (G.). tansi'o; tan's such', grass seed.
a'pasta'k ontu', waxi' ya'pasta'k ontu', ka'wasu'ya, what kind of seed? (G.).
'Bari' nka'pastdk ontu'): kiya'paatak (Also 26: 3, 19.)
onni', to patch shoes, etc., for another au, blown out, extinguished, as a flame.-
(ye'kiya'pasta'k ayon'ni, a'xkiya'pastdk suyë', to blow out or extinguish, as the
neen'ni). (Also p. 120: 15, 16, 19, 20.) flame of a lamp or candle (suhayë',
stanhin.-dtikstan'hif, to cut with scissors suhañki").-kauyini', to fail in blowing
(i'katan'hif,
dtl ndti'kstanhi»'; dtiksta"'- out the flame of a lamp or candle; lite-
xtu, i'dtikstan'xtu, ndtlksta+xtu) (cf. rally, "not to blow it out" (ksu'hayini',
a'doihi).-du'stanstan'hin, (he) picked katlñkini'; ksu'yëtuni', ksu'hayituni',
feathers often and fast (?) (14: 7).- ksti' tuni').-k8uhedi'; ani' ksuhedi',
dindtikstan'honnit (= in +dilkstanhin -- to spurt or blow water from the month
onni), or añksta'honni', scissors. (ani' yaksu'hedi, ani' tiiksu'h*fike'di).
stsn'hia.-kusta"'hinni, (he) could not ani' ksuheyi is also used; but the differ-
reach to it (28: 90). adage ustan'hin ence between it and ani' ksuhedi' was
iñkiyd dande', I will make the food not learned'. -ksuhl'yi (= ksuhedi 1);
reach (be enough for) you (too) (p. ani' ksuhiyi, to blow or spurt (?) water
149: 19). from the mouth (7) (ani' ksuhë'hhinyi,
sti -in'sti, to get angry with another ani' kauhi'húf1W; ani' ksuheyitu', ani'
(31: 11) (ayin'sti,nkin'gti; ksuht'htlnyitu', ani' ksuhehúñkitu') .
alilu',nkin'8titu'). in'yinsti, I am angry ani' ksuhin'yedand dandi, I will spurt
with you. in'yi'istixti na', I am very water from my mouth on you (all).
angry with you. yd1tkinsti', you are sudi', (c f. udi') . -il3lkokon sudi, a fish hook.
angry with me. yañkin'sti, he is angry (Allb p. 120: 3.)
with me. yañkin'stixtº,', he is very an- sitdu.-a'dustldu'ye hands, she was singe-
gry with me.-in'stixti, to be very angry ing off the hair (14: 5).
with him. ayin'atixti, you are angry. afina.-aknavri', dressed in silver and rat-
nki+atixti, I am angry. tling with it (29: 28), rattling (29: 35).
sti, very (see xti).-ti' yiñki' di, the stindhe', rattling (29: 33).
house is very small (lit., house small aupi', to be lean, thin (if serf, úñkau'pi)
very). (Also 17: 18; 28: 9; 29: 25; (cf. hade'hi).
31: 10. ) attpi', (30: 3), sflpi (30: 1; 31: 6), attp
eV Mid' (contr. to sheik"), a plum, plums. (28: 33, 168).-súpi' xi (w. sp.), it is
see. -dusttlki', to scratch without tear- black. toho'xk nonpd xa'xa a'maflki' ko
ing the flesh; to pinch (if dustiiki', ndu'- eilpi' xé (w. sp.), the two standing
sttiki) (15: 7,10). ktu' ydndustilki'(±na), horses are black. toho'xk tci'di ofmalik"'
the cat scratched me. yandustuki, I ko sup1' xi (w. sp. ), the reclining horses
was pinched (he or she pinched me).- are (all) black. tohdxk supi', a black
dustil'gdgha', to scratch or pinch them horse. toho'xk seta', black horses.-
(animate objects) (i'dustd'gdghd, ndu- se'pi, a distant black; dark (in color).-
ettl'gdaha'). ydndustú'gdgha', he atlpka'or sit pka, "a sort of black"; dark;
pinched us.-kii'ldu'sttlktu', to pinch brown. natlk akpka, a black (sic) squir-
one another. efikikïdu'stºlktu', we rel. to'hu 101'pka, black rattan vine
noasax-swANTONI THE BILOXI AND OFO LANGUAGES 259
(28: 22). tdtcdw düpka', the dark part child).- pa'tcftcudi'; waxi' patcitcu'dï,
of the eye, the iris. kid aiipka', dark to pull off shoes (i'pateltcu'di, d'fíktt'
red; blood red; roan. hap süpka', a pa'trltcu'di; pa'tcltcutu', i'pateltcuáu',
brown leaf. hap aúpka' ayi'xti, many d'iikdpa'tettcutu'). Females, say, in-
brown leaves.-atip tcüt kütki', ".be- stead, pa'te'tcuxa'+V, i'patcltcuxan', d'9E-
tween red and black" (Bj., M.); given kkpa'tcltcuxalV; patcftcu.-anahiW dúk-
to G. as meaning dark red (see tcid tcudu', to take the scalp of a foe
aüpka under tcti). (Also 8: 17; 9: 17; (anahin' i'ddktcudu', anahin' nddk-
14: 26.) tcudu') . in'tdtcu', he pulled np by
auauld', stiff. the roots (17: 13).
atln'nitonni', tar.-aúiVnitonni' konha' as - te.--tca'na, again (8: 17).-tcfma'na, ted-
ya' o'ni, "man made from tar," the mana, again, long ago (cf. telna).
Tar Baby of the myths (1: 8). xkiton'ni te' nka'nde kikë', tcfma'na
Cepcti', a nickname given by Betsy Joe yan'xkitowni on'knf, hdi' gtuxa' Teet'-
and other Biloxi to the family of John kanadi', the Rabbit said, so they
Dorsey and his son, Ben Austin, who say, "though I have been continually
were part Choctaw and part Biloxi. wishing to be the first one there, again
"All would steal." (in spite of me?) he had already
oka.-kácka' hedi', generic: catfish. Di- reached there before me" (3: 7, 8).
vided into the cicka'he sas, white cat- tedma'na ktinktlnyan' unomee a'nde
fish; cicka'he sidi', yellow catfish; and onxa', it used to be, long ago, that
cicka'he told', blue catfish. he was living with his grandmother.
(Also p. 149:15.)-kiü'tcmiina', the sec-
cuhi', a strong odor from meat (see hi). ond time.-ketca'na, ketca'na, again
cu'xka, a strong odor from meat. It (17: 10; 27: 15, 16, 17).-latcama'na,
may differ from cuhi, but is probably again (21: 14). (Also 10: 2; 14: 14;
identical. 22: 12; 23: 11; 28: 48; 27: 27; 28:
jan.-wa'x uate' na'fiki jan', he is putting 28, 116, 123, 125, 128, 171, 181, 182,
on his shoes (said if the act is seen by 187; 29: 18.)
the speaker). tca.--tcadi', to be expended (cf. #e).
tc.-dutitcu', to pull np, as corn by the Ate' tcadi', the sharp edges have all
roots. aye'kiyan' tudiyan' dutitcu' gone, have been worn down or off. ha-
tca'ye, he dug around the corn and yi'ftk teadi' naei', it sits cleared of the
pulled it all up by the roots (1: 3, 4).- bushes (rendered "clearing" by G.).
du'tcitcudi', to pull out several arrows antetka' xoxi tu'yan tcadi', a child both
from a quiver: in full, duxtan' du'tcl- of whose parent's are "expended" or
tcudi' (i'duteitcudi', ndu'teitcudi').- are no more (i.e., dead).-tea'yë,to use
dutckk', to pull out an object, as a up, expend (tea' haye, tea'htle). pü'tsa
splinter, cork, or arrow (i'dutcke, tca'yg, to wear off the edge of an ax, a
ndutckë'); to remove an arrow from knife, etc. aho'ye kdë'xyi tca'yë, to
the quiver: duxtan' dulck ' is the full wipe out, mark off, or cancel a debt
form (i'duxtan i'dutckë, nduxtan' ndu- (aho'ye kdexyi tea'hayë, aho'ye kdf'xyi
teke/).ndutckg', I pull out (the ar- tea'hdfikë). aye'kiyan' tudiyan' k2
row) (20: 23).- natckr, to kick off a dutitcu' tea/ye, he dug around the
shoe (i'natckk, 4^ma'tckl!).-patckë', .to corn and pulled it all up by the roots
pull off a garment; do'xpë make/ pa- (1: 3, 4). tanaintcayg, "for removing
tckW, to pull off a coat; waxtabdeyë grass," a scythe.-datcadi', to gnaw on
patckk, to pull off overshoes;ya'titon (8: 28). atca', they gave out (31: 31).-
patckiW, to pull off a vest (i'patckd, tea, to kill many (cf. ,te and kte). o
ditgpatckë'; pate» tu', i'pateketu', dñ.,Lii- atca'xte, many fish were killed (8: 5).
patckktu'). akütxyi' tcakl'di na'ñki o atcaxti'ftkë, I killed many fish. o atca'x-
patckë', to take a book from the place ti'haye, you killed many fish. o atea'ye,
where it hangs (= akútxyi' patcke to kill all another's fish. maxi' atc a'-
duet'). Imperative: patcka' (to a yafike, he killed all my chickens. atoa'-
4 PDF compression, OCR, web optimization using a watermarked evaluation copy of CVISION PDFCompressor
260 BUREAU OF AMERICAN ETHNOLOGY (sinn.47
hays', you kill all of his. ate'hiñke, I teak -Make', the hands (of one person)
kill all of hie. atca'hin ya'dande, you (i'tcake, dflkton'ke; teaktu', i'tc aktu',
will kill all of his (7).-pedehateaapi, (/flktcaklu'). teaks'sa nhia'xa, his hand
sword (pedehi=knife). (Also 8: 15; on one side, or, tcsake' sew', one hand.
10: 1, 4, 11, 19; 11: 1; 12: 5; 15: 1; teaks' teftcti'tka, to spread the fingers
18: 1; 17: 13; 20: 11, 22, 43, 47, 50; (as in playing the piano). tca'ke hin-
28: 217, 243; 31: 12, 22, 27, 31; p. 140: ko'hi, to get something (as a hook)
34, 35, 38, 37, 38; p. 141: 2, 3, 4, 5, 6, hooked in the hand. iodize düaeyë', to
7, 8, 9, 10; p. 187: 4, 5, 8, 7, 8, 9, 10.) make a noise by slapping the back of
tca.-dutcadi', to wash; mfleúda' duteadi', the hand. teak tapi', the back of the
to wash a bowl (i'dutcadi', ndu'teadi'; hand. teak ptçaxe', "the wide part
du'tcatu', i'dutcatu', ndu'teatu'). mfi! of the hand," the palm of the hand.
eúdañkta' dutcadi', to wash her own One part of this is called teaks yanti.
bowl. dutca' yukoxti', wash it very teaks' yanti', the "heart of the hand,"
clean! tca'kta Alm' di, or, teak i'ndita'- the middle of the palm (see teak
yan duted'di, to wash his own hands.- ptçaxe). teak ourlai', (all) the fingers
dutca'tcadi', to wash often (i'dutcat adi', (i'toak owúsi', ntca'k ourlai'). teak
ndu'tcatcadi'). kldu'tcadi', to wash an uwtYei, the fingers (of one person).
object for another (ya'kldu'teadi', teak uwú'si uktedi', to fillip with the
a'xkïdu'tcadi'; kldu'tcatu', ya'kTäu'- fingers. teak xohi', the " old hands,"
¿cotu', a'xkïdu'tcatu'). i'fikldu'tcadi', the thumbs (itca'k xohi', ntca'k
I .... for thee (you). i'ñkldu'teatu', teak amihin', the index finger (itca'k
we .... for thee (you). yan'xk4du'- amihi', ntca'k amihin'). teak na'nte
tcadi', he ... . for me. yan'xkldu'- nedi', the second or middle fingers
teatu', they . . . . for me. hiyaw- (itea'k na'nte nedi', ntea'k na'nte nedi').
xkldu'tcadi', thou (you) .... for me. teak ayiñka' ifikteaahi', "the finger next
hiyan'xlddu'tcatu', you (pl.) .... for to the little finger," the third or ring
me. i'kfdu'tea ne'di, she stands wash- finger. teak ayiñka', the little finger
ing it for you.-kd'xklditcadi', to wash (itca'k ayiñka', ntca'k ayiñka'). teak
himself (yi'xklditcadi', nki'xklditcadi'; ahi', or teak ahiyan', the finger -nails
ki'xkïditcatu', yi'xklditaatu', nki'xkzali- (itca'k ahi'(yan), ntca'k ahi' or tiñk-
tcatu').-i'xklditeadi', to wash himself tcakahi'(yaa') ). teawaxe, or tcaoxë'
(yi'xktditcadi', nki'xkïditcadi'; ki'xkt- (28: 8, 9), claws, nails. tcakhonyë' (lit.,
diteatu', yi'xklditcatu', nki'xklditcatu'). to cause the fingers to sound or cry
tcaki'yëtu, they took it all off (clean) for out), to snap the fingers (tcakhon'-
him (28: 42). (Also 9: 17; 10: 21; haye, tc akhon'haf #1. tea'» doxpË',
20: 1; 28: 21; 29: 32; 31: 3, 7.) "hand dress" or "hand cover," a
tca.-kani'ki na'xkan tca'na, I have finger ring. teak ahuäi', " hand bones,"
nothing at all as I sit (8: 4, 13). the spaces between the knuckles. teak
po'tcka, a clenched hand, a fist (G.).
tc&tde.-teddedi', to make the sound tcakponi', hie or her wrists (itca'kponi',
heard in tearing calico, etc. (tcddayfdi', ntca'kponi'; tea'lcponitu', itca'kponitu',
tcd'dahañkedi') (cf. sa). ntca'kponitu'). taakponi'spewayaw, his
Tcafçla'ya, the Atchafalaya River, Loui- right wrist. tcakponi' kaskani', his left
siana. wrist (cf. sponi in si). teak w aha'yoani',
tca'h@.ma', a river.-tcahgman' a'ki- "what the hands go into," gloves. -
duxth', to cross a river. tcahamaa' yi'n- tca'ktk, the hand (inanimate object).
dukpe', you crossed the river on some- tca'kkk on'ha kte'di, he hit him with his
thing. tcahgman' kuhi', the river is hand, or fore paw (1: 10, 11).-tca'kta
high. tcahgman' xwtíhi', the river is (=tcake--kta), his hands, her hands.
low. Tcaman', "the river," Red River tca'kta dutcadi', to wash his (or her)
of Louisiana. Teahgman' siípi', Black own hands. tcaye'kxaya, the inter-
River, Louisiana. Tcahgman' yiñkiyan', digital membranes or membranes be-
Little River, Louisiana. . tween the fingers. (Also 9: 17; 10:
DORSET-SWANToN] THE BILOXI AND OFO LANGUAGES 261
32; 11: 3; 28: 21; 28: 209; 29: 32; te4edi', to hang up a hat. aktíStxyi'
81: 39.) tcaWdi na'ftki palekë', to take a book
toak, tcakaa, where.-tcakan'andehaw from the place where it hangs (=akü-
(=tcakan+ande+ f ), where is it?- tryi' patchy dude). aktítxyi' dun' de -
tca'ka+,nañki', where is the horizontal has/ tcaw;edi', to take a book and go to
inanimate object? ha'i¢oho' ko tca'kan- hang it up (on a nail). dusi' dehan'
maflki', where is the log? anse'wi yan kytíkihin' tcakedi', take it off (the nail),
man ko tea'kanmafàki', where is the ax? and then take it back and hang it up!
spdehi' yan xan ko tca'kanmafW', where do'xpe (naskt') ta4edi', to hang up a
is the knife? mikon'ni yan xan ko tca'- coat on a nail (=xëheyë).Wdi,
kanmaflki', where is the hoe? yaftke'- to hang up several objects (tcaktca'k-ha-
onni' yan xas' ko taekcfmat1. i', where ye'di, tcaktca'k-hañkedi ). tcaktca'ke,
is the saw?-tcakan'maff ,ihan', where is (he) hung them up (31: 29). e'yan
the reclining animate object? anya' kFdtihan &luni' da tcaktca'ke ha'maki,
foz ma'flki ko tcakan'mafïkihan', where when he reached home, he gathered a
is the reclining man?-tca'kannaf@' lot of young canes and hung them up
(=tcakan+nafiki), where is the curvi- (2: 2, 3); said of a single agent, though
linearobject? an'sudi on'yan ran' ko- "hamaki" generally refers to a collec-
tca'kannaflki',where is thepineforest?- tion of persons.
teakna'fikihan, where is the sitting ani- tc&'ka, notched (once), i. e., having a
mate object? any& xl'he na'flki ko tcak- single notch.-lcdktcd'ka, notched in
na'fikihan, where is the sitting man?- many places.-kdutcd'ka [J. O. D. sus-
tcaksin'hinnehan', where is the standing pects that it should be dutcdka, the k
animate object? anya' sif'hin ne ko being the objective sign]: ayaw kdu-
tcaksin'hinnehan', where is the standing Lcd'ka, to cut a notch in wood with a
person?-tca'kannedi' (= tcakan + ne + knife (ayaw ti'dutcd'ka, ayes' ndutod'ka;
-di), where is the standing object? ti' ayes' kduta4ktu', ayes' i'dutcdktu',ayan'
ko tca'kannedi', where is the house? ndu'todktu'). Imperatives: ayaw kdu-
ayas ko tca'kannedi', where is the t dka' (to a child); ayas' kdutcdkatki'
(standing) tree? yaduxtan' ko ¿c a'kan- (man to woman); ayan' kdutcdkakaiíko'
nedi', where is the wagon? tohoxka' (man to man).-kdutcd'ktcdka'; ayes/
yan xan' tca'kannedi', where is the kdutcd'ktcdka', to cut notches in wood
horse?-tcakan'nine'dan, where is the with a knife (ayas' i'dtacdktedka',
walking animate object? anya' tcakan'- 'van/ ndu'te 4kte 4ka'; ayas' kduted'ktcdk-
nine'dan, where is the walking man?- tu', ayes/ i'duted'ktodktu', ayes/ ndu'-
teaktan'hinha'ndedan (=tcakan+tanhin tcdktcdktu').
+hande+f), where is the running teak', thick.-hin' tedIci', thick hair.
animate object? anya' tcaktan'hinha'n- tcaxipil, oak. - tcaxku' mïska', the
dedan, where is the running man?- "small" or "fine oak": probably the
tca'kan yandehan', what kind of man blue -jack oak or Querces cinerea, a small
are you? (sic). ¿cane, where is it? tree found on the coasts of the south-
(28: 198) (for le akanf). ti' nonpa' ko tack ern United States. (One Biloxi gave
ha'maki, where are the two (standing) it to Gatschetas the jack oak.) taxkudi',
houses? ayaw nonpa' ko teak ha'maki, the post oak, the Querces catesbii (or
where are the two (standing) trees? turkey oak of America); the water
ha'ifoho' nonpa' ko teak ha'maki, where white oak or swamp post oak. tca-
are the two logs? (Also 10: 12; 28: rku' tgdtlxka', the " very rough oak,"
22, 87; 27: 20, 23; 29: 15.) the black-jack oak (=tcdtcaxkudi)?
tea$.-tea 2'di, to hang up an object on If it be the black-jack, it is the Querces
a nail or post, as a coat, hat, or an nigra. tcdtca'xkudi', the jack oak,
almanac through which a string has probably the black-jack or Quercus ni-
been run (tcakhayedi, tcakhafïkedi; tc ak- gra. tcaxku' tdi', or tc*toa/xku Loti',
etu, toakhayetu, tcakhaafï4etu). akue' the red oak. tcdtaaxku'lea sae', the
262 BUREAU OP AMER ETHNOLOGY [Ram. 47
white oak (of central Louisiana) ; prob- tcati', to split, as a stick, by biting
ably the Quercue bicolor or swamp white (i'dasë yu'tcttcati', ndaeE nku'tcïtcati').
oak.-itoanxka' (see toan), a post; tcan.-tcxi)Vxkonni', to be forked. iácan-
itcanzka'sinhi7, a standing post. itcanzka' Ito tcan'xkonni', the post is forked
xka' Ito tca*'xkoani', the post is forked (at the top).-ko'natcon'tka, forked
(at the top). a'yan Weeks', a post. (?). pazT'zk dint konatcon'tka, "hawk
Toaxta', a Choctaw.-Tcaxta' anyadi' or with forked tail," the swallow-tailed
Tcaxta' hanya', a Choctaw person; the hawk. aya n kutcan'xkonni, a forked
Choctaw people. 7baxta' hanya' adl' post
dnldde te', I wish to speak the Choc- tcan.-tcantcawhayi', the sap sucker; the
taw language. Tcta' hanxti', a Choctaw popular name in the United States of all
woman. Toolxta ayi'xyi, "Choctaw small spotted woodpeckers, but the
Creek," Lamorie Bridge, Rapides name properly belongs to the yellow -
Parish, Lá. Tcaxta'yixyan'(=Tcaxta-1- bellied or sap -sucking woodpeckers of
ayixyan'), Bayou Choctaw, Rapides the genus Sphyropicus.
Parish, La. tcdo. tcdo'pi or tcdopi', smooth. ha-
Tcalg, Charlie.-Tca'lëta', Charlie's, be- tcdopi', anything that is smooth.-
longing to Charlie Prater, a Biloxi man, tcdoye to make smooth by planing,
living near Lecompte, La.tcu'ltki ne rubbing (tcdo'haye, tcdo'htAW). diik-
Tca'lëta', that is Charlie's dog. (See xohi'tcdoyë', to make smooth by using
elm, Late.) a draw -shave. - tcdohiyë', to make
tcan4ë', a breechcloth (Bj., M.). This is smooth by rubbing (ecdo'haye, tcdd-
the ancient Biloxi word, the modern haflW). tcddhiye xo', did any one
one, given by Bk., being the following: smooth it?tclddw tlye, to smooth.
tconhdnde or tctihantë' (cf. teoaditi'), a ayan' tcido'wtiyL', to smooth wood by
breechcloth. tconho'nde o+ni, ë'xa on using a draw -shave or a plane (ayas'
ne'di, he had on the breechcloth; that tekleteúhaye, ayan' tcldo'wtle').-
is all he had on (Bk. ). dtiktcdu'; ayan' diiktcdu', to smooth
tcati', splintered, split.-ayan' tcati', a wood with an ax.-nanti/teklo'hiye, to
splinter. utcatï (he) split him open make smooth by walking on (nanti'-
(81: 37). n ku'tcutca'ti, I split it (23: toido'hayl", nantetctcWhañk ).-siduhi',
3, 7). hayi'ñk tcayë', to clear land worn smooth by rubbing, as clothing.
of bushes (hayi'nk tcahayë', hayi'nk sidu'hiyë, to wear smooth by rubbing,
tcahtliikë'). dutcati', to split an object etc., as clothing (sidu'hayl, sidu'-
by pulling apart with the hands; to haf ).
make a splinter by cutting (i'dutcati, tcë, to drip, ooze (see uyë).-du'tc&tce'hi,
ndu'tcati). düküea' dutcati', to make a he let it drip often (6: 17) (dut etcethi,
splinter by cutting with a knife. axá'k ndutcltcethi). tcehi', to ooze out. (Also
dutca'ti, split cane. dükiitca' doa'sa 19: 11; p. 153: 24, 25.)
dutcati', given as n)eaning to cut in toedi'.-horde padif.a'dea tcedi', a great
two at one blow, but it should be ren- talker.
dered to split at one blow (i'dickiltca' toe'hi.-adtlktcehiyetu', you (pl.) make
son'sa i'dutcati', ndú'kütca son'sa ndu'- too much noise (p. 185: 26). adilktce
tcati) .-du'tcatcati', to make many yëtu, they make too much noise (p. 185:
splinters by cutting (i'dutcatcati', ndu'- 27) . aduktce'hañhëtuni', we do not
tcatcati'). düktisasa' du'tcatcati', to cut make too much noise (p. 165: 28).
often with a knife, making many splin- ka'diiktce'yeni', he did not make too
ters.-u'tatcati', to split, as wood, with much noise (p. 185: 29).
an ax; to split by cutting with a knife toëtka', a hare or rabbit.--eon'nidi'
(yu't Ucati', tiñku'ttucati').-u'tdltcati', tcu'ñki tcëtka'k no'xë yuk.edi xyan' on fi'k-
to split an object by hitting with an ax, ha'ne otu' xa, for that reason it has
as in chopping and splitting firewood; happened that whenever dogs have
to split an object by cutting with a knife chased rabbits they have found a
(yu'tcltcati', nku'tcïtcati'). dasiy We- bear and (men) have shot him (2:
DORSET-ewexTox] THE BILOXI AND MO LANGUAGES 263
30, 81). The final k in tcftkak.marks the (w. sp.), the two walking horses
object. tcëtkahi' (=tcëtka+ahi), a rab- are gray. toho'xk tci'di a'mafiki' ko
bit skin. tcltkahe u¢uapë', a rabbit -skin silpi' xi (w. sp.), the walking horses
robe. tcëtka saw, a white rabbit. Toët- are (all) black. ansé'p nonpa' hams'
kana', the Rabbit, a mythical hero of tci'di a'mafiki' ko iftkta', the two axes
the Biloxi; subject of action, Tcë'tka- lying on the ground are mine. ansé'p
nadi' (1: 3, 18; 2: 4, 5, 6, 30); Tcë't- tci'di a'mafiki' ko pa'na iffkta', all the
kanddi (2: 21, 26); object of action, axes lying (on the ground, etc.) are
Toë'tkana'kan (2: 24, 26, 27). Tcët- mine. ansi'p tci'di ki'naxadi' pa'na
kana' k4nkdn' unoxê' ha'nde ön'xa, it iftktd, all the scattered axes lying
used to be that the Rabbit lived with down are mine.
his grandmother. Tcëtkana' kilnkíin' to!, to- give up, surrender.-kitcl' (they)
klnonpa' ti' xyapka' kti'handow ituxa', did not wish to give it up (27: 4).
it is said (but we do not know that it ki'tei (he) did not wish to give her up
was true) that a long time ago the (28: 35). ñkiytt'ffiiyan xki'tci, I am
Rabbit lived in a lodge with his grand- unwilling to give up my daughter (p.
mother (3: 1; 28: 19).-tcëtkohi' (=tcet- 159: 5). (Also p. 159: 8, 7, 8, 9, 10,
ka+xohi t), "the old or big rabbit," 11, 12, 13.)
the sheep. teltko'ahi' (=tcetkohi+ahi), tolda', a scar.-tc1atcida' to be scarred
a sheepskin. tcetko'x ahi' (obtained by (i'tcistcï'da, ntcï'atcida).
Gatachet) is the better form, accord- tclda'gayi', the kingfisher.
ing to analogy, as words ending in hi tc!'di$i, tc!'dlke, tcldFW,
usually change that ending to x in con- what? why? wherefore? how? which?
tractions. taitkoxo'ihin', wool. toëtko- (probably same stem as tc in tc(ana),
hin' doxpë', woolen cloth. (Also 16: 2, tcïna, etc.).-toho'xk tcl'diki a'nde ita'
5, 13; 20: 46; 28: 19.) (horse which moves your), or toho'xk
tc4'tka, a dead tree (21: 22).-ayan'tcn- tci'diki a'nde kd a'yindi'ta, which is
kasan, tree with the bark peeled off your horse? ayä'ki Wee, what kin
(21: 19, 25). are you two? kihä'ki tcï'dïkä yuki'di,
tci, or tci'di, du. and pl. of ¢oho; the two what kin are they two? tci'dike andede,
reclining objects.-tcitu', they lie down. which of the two (7: 4). tei'dïki'
an'ya nonpa' Lei' ha'maki nkyëho++'ni, I yafikukdddn'ni, why did you not tell
know the two reclining men. tee him- me? teidfke kadëni', why does it not
ki', said of two or more animals (not burn? tcidlW it ikayon', why do you
human beings) or inanimate objects in act thus? (8: 10). tcl'dl'kë mañkiyan'
a horizontal attitude. nonpa' tci' Mm - dnna'xi te', I wish to hear how he is.
Li', two (books) lie in a pile, or two tci'dfki hi'mafikiyan' dnna'xi te', I wish
(animals) are reclining. da'ni tci.' him_ to hear how you (sing.) are (4: 1, 2).
Li', three (books) lie in a pile, or, three tci'dïki marïktu' dnna'xi te', I wish to
(animals) are reclining. tci, to lie hear how they are. tci'dïkis hi'mafiktu'
(31: 5). utci', they lie in it (8: 5). dnna'xi te', I wish to hear how you
ti Lei nafiki', ti tci nafik, they sit (?) in (pl.) are. tci'dika i'wahedi, why did you
the house (19: 21). tcix kids', lay cry out? Ans., nkinske nixki', because
them all along! (28: 28, 30). tci kids' I was scared.-tetdi'kikan', tcidi'kakan',
lay them all along! (28: 83). kitci, why? wherefore? tcidi'kika ' etakayon'-
kids, they lay down all along (28: 241) ni, why have you done thus? (3: 20).
tcitcitu, they lay down all along (28: 242)' tcidi'kakan' ka'padiydfrkeni', why have
kdtcko, to lie in wait for him (7: 3), you not paid me?-tcidi'kikedi, why?
(Also p. 117: 8, 14; p. 119: 8, 13; (Also 9: 3; 10: 9, 10; 11: 3; 14: 17,
p. 120: 5, 7, 9. amotci hays, " field - 21; 15: 3; 18: 1; 18: 9; 20: 18, 19,
dwells -in -always," the solidago weed. 22, 27; 21: 17; 23: 2; 27: 21; 28: 4,
an'ya tci'di amdñki à'yihdn'ni, do you 5, 68; p. 150: 3, 4.)
know (all) the reclining men? toho'xk te!'dï$ñna', said to be the name of the
nonpa' tci'di a'maf i' ko toxk a xi smallest bird in Louisiana, smaller than
the humming bird; also used as a per- 7b[naha'uina, Ancient of Wrens (81: 35).
sonal name, signifying "old but small" tcino'hedi', "it makes much noise, " the
(28: 148, 156, 164, 165, 189, 178, 182, wren. (Also 14: 18; 19: 15; 20: 34;
203, 204; 81: 14, 24) . 24: 7; p. 122:3, 4, 5, 6, 7.)
tcïdóana'. Atix tcldo"na', Rapides, La. toinase.-tclna'sedi', to make the rattling
(the town so called). sound heard when a chain is dragged
to1dütka or toïtütka', glittering, shin- (tclndshayedi', tames hañkedi') (8: 25)
ing. By metathesis, this becomes (cf. Sahel .-tclna'sëyl', to make a chain
kidlike., which also means "silk cloth" rattle by dragging it, etc. (tclna'dhayr,
(though the same word).-hauni tcf- tclnáslhañ+}').
tútka, "they dangle and shine," silver tcï'pana'kono', tolpanokano, or tai'-
earrings.-tcld33'tkaye, to make glitter pana'kono, a whippoorwill.
by rubbing, as a gun barrel (aftksa' tci'se, the sound heard in warm weather
tcid*'tkayë' añksa'tcïdli'tkahaye, diked when one hits a tree (cf. sehe) .-tcisedi',
tetdli'tkandfW ). to make the sound "tci'se," which is
talks', a flying squirrel. heard when one strikes a tree during
tcfn.--teinañki', the knees (8: 28). toi'- warm weather, when the sap is flow-
nañkiyaw, the knees of one person, etc. ing (tci'sayedi', tci'ahañ edi') .- tcistci'sèi,
tcinanta' waxehë', the patella or knee - said of the hissing sound of escaping
pan. tcindi' or tcindiyan, the hipe. steam or the sizzling sound of wet wood
i'tcindi or itcindiyan, your hipe. toinda- or of meat that is frying before a fire.
ho'ya, the hip bones (Bk.). donhi'tcin- toïtoaki' or toltoki', hard (cf. tcitceki').-
dahe/ya, look at his hip bones (Bk.). antcrtcki', gravel.
tc1na.-kinahiye, to swing another (tcl- teltceki', a terrapin, turtle (cf. tclica-
na'hihaye, tcindhihdfike) (cf. xoxo). ki').-tcltce'k nitani', the "big turtle,"
tarns, that many (cf. tc, and teldi*e).- the loggerhead or snapping turtle of
tcf'na yi'fäki, a very few (2: 18). tct'- Louisiana, the alligator turtle. tiltce'k
nahinta, go fast (male to male) (17:22; xuhi', "stinking turtle," a species of tur-
28: 215). toina' yukedi ko efi'kl, (there tle. tcltce'k waxka', the soft-shelled
are) as many as (said of living things) .- turtle.
tcina'ni, tcïnani', (1) how much? how tcïtoki.-dutcrtcki', to wring out, as wet
many? axed telna'ni yuke'di, how many clothing; to squeeze (28: 67) (W.
men are there? tohoxka' ko tcindni sutckifl , Tci. lutckiflk). son' pxi dutcüekï',
yuke'di, how many horses are there? to knead dough (i'dutcitcki', ndu'-
ate tcïndni, how many houses are there? beitcki').
ayes' tdlneni, how many trees are toltcü'tka or tcltcütka'.-anhin' tcl-
there? kcixka' ko yuke'di, how tctitkd, to have the hair bristle up.
many hogs are there? leina'n yuke' nka'nahin ieltctttka', my hair bristles
nkyë'honni', I do not know how many up, stands on end. tcake tcCtcü'tka, to
(there are). toho'xk tclna'ni yuke' spread the fingers. ttñktca'ke tcftcti'tka,
nkyelhonni', I do not know how many I spread my fingers (as in playing a
horses there are. ayan' tdtn'ni nkyl- piano).
honni', I do not know how many trees td'wa, difficult, difficulty; trouble; trou-
there are. tdln'ni ko ëti'ke, as many blesome.-tci'waxti'ndon'xt on, we have
as (used after names of inanimate ob- seen great trouble (in the past) (5: 9).
jects). Tanya+ hanya' tcindni ko' Tan- Iciwe'yate', do your best (male to male)
yi'ñkiyan halve' e kun'tuni', there are (17: 21). tci'waxtiyatd, do your very
not as many people in Lecompte as there best (male to male) (17: 22).
are in Alexandria. tetn'ni nedi' ko uki'- teiwi' or tei'wiyafl, the intestines.-tciwi'
kiñge (=ukikiñge yukldi) , (there are) mïaka', the small intestines; tei'wi ni-
half as many (animate objects).-(2) ta'ni, the large intestines.
some. eye tctna'ni, eomemen. tctc'ñki teiya.-tci'ya xu'hu, rancid (cf. zguhu).
tclndni, somedoge. ayan'tdtna'ni, some tcif.-atcln'ni, grease. ateI''ni pxüdi',
trees. ha'pi kena'ni, some leaves.- to rub grease on an object, to grease it
Doasax-BWANTONJ THE BILOXI AND 9F0 LANGUAGES 265
(atcllni s'pztídi', atcYn'ni d'ñkpxüdi'; a'xküddallicke) . toho'xk ai kidd'ktltckk,
atcllyni pxiítu', ateiWni i'prtitu', atcan'ni to hopple a horse. Ma'katckë, (she)
íYñkpx.itu'). wak tas aided, "milk tied it for her (28: 37). kukkdatcke'yk,
grease," butter. kax atcYf'ni, "bee he tied them together for her (28:
grease," honey. tciWcti, very fat (28: 179).
50, 88). tcin'tu, they are fat (28: 249). tcke.-in'ditckëdehi' or dnkke'dehi', rib-
atitwni pi'hi ayudi', "grease smells - bon.-t,kWni onni', an ornament made
good tree," a slippery elm tree. at lw- of beads and yarn, formerly worn by
ni pttaekdr", "grease bread," batter Biloxi men. This ornament was tied
cakes. atcin'txa (=atc%fini-{-txa), "only to the scalp lock. Mrs. Bankston
grease," to be greasy (aya'tcintxa', Johnson had one in February, 1892;
nka'teintxa'; akin'txatu', aya'teintxatu', but, as it had belonged to her father,
nka'tcintxatu'). tcY++'tcltco+ni (Bk.) or she would not sell it.
%intconni' (Bj., M.), soap. (Also 23: 2; toko. -tckoki' or tckuki', lame; to be lame,
28: 251.) to limp (i'tckoki,d'ñikdtckoki'). to'hgn-
tcin, cover.-tcin to'hii, blue cover (14: akan' an'xti tcko'ki ndon'hon, I did see
24).-ktcihin, a cover or coverlet for a a lame woman yesterday.
bed. ktcihin' mainte deyë', to throw toku.--apa'tckuni', corn dumplings (per-
aside the cover (ktcihin mainte de'hayë', haps from parka, bread).
ktcihtin mainte de'hile29).-ktcihonyë', to tckuy4', sweet.-tcïku'yixti', very sweet
put a cover on him (a'ktciho*'hayë', (22: 10). ko teku'yk, "sweet gourd,"
a'ktcihowhdll '). a'ktcihon'nya dande', watermelon.-waxtcku'ye, sugar. wax-
I will put the cover on you (sing:). teku',ye udi' or watcku'yë udi', sugar
a'ktcihon'hiyañka', put the cover on cane. waxtcku'yë wihi', molasses. wa-
me! (Also 14: 24, 25, 29.) tcku'yë ate, "sugar house," a sugar
tciapon' or tcinponyan, the navel (cf. in- refinery. watch/0 hudi' amdn'ya, a
(cinpow). sugar field. afo' watcku'yë, sweetpota-
tckanW, nine. toes.
tckan'ni, his or her sister-in-law, in- toodon, to mourn.-a'tcodonta hands
cluding his real or potential brother's onni', she was mourning for him in
wife, his wife's real or potential sister; the past (13: 2). antcodon', a widower
her husband's real or potential sister (one who mourns for the dead).
(yatckan'niyan', 4ñktckan'niyan'; voc., a'xtl antcodon', a widow.
tckanni'). too'ha, a prostitute.
tckanti', mashed, crushed, as fruit, etc.- toohi', a cold.
dukkan'ti, to mash fruit, etc., in the tcoka', a piece broken out at the top
hands (i'dutckaAti, ndutckan'ti).-dü'- (28: 15).
kittcka"ti, to mash fruit, etc., by sitting tco'kanan, when? (cf. teak).-tan-
on it or by hitting (i'düktluckan'ti, ndia'- yi'ñkiyan feo'kanan e'yan kayu'di, when
kütckan'ti).-natckalvti, to mash, as did you come from Cheneyville (or
fruit, by kicking or treading on (i'natc- Lecompte)?
kan'ti, dnna'tckanti). too'on, to take up.--itco'onni, you took it
tck4, to tie (?).-diikñtcke, to tie any ob- up. uíiktco'onni, I took it up. utco'-
ject (i'dükatckë', ndü'ktlickV) (1: 15; 28: ontu', they took it up. utco'o+hai, he
191). yi'dükütck?', he tied you. ya'n- took it up (8: 10).
dükutckë', he tied me. hiya'ndülc ütcke, toon.-natcon', to plait (i'natcon, (na'tcon;
you tied me. düktítcke xwd'dikedi, natcontu', i'natcontu', dnna'tcontu').
to tie an object loosely. dwt(tcki' axó'k dutaa'ti natcon' nkon' nkon nda'sk
sanhan'xtiy?, to tie an object tightly rzko+, I make baskets and mats out of
(i'dük*tcke sankaleztihaye, ndü'kütcW split cane (Bj., M. )t
sanha xtihtiñke). ndü'kütoke ne'di, I booaditi', the membrum virile.-wak
am (standing) tying it (8: 3; 28: 24). t00%tkdtai, castrated cattle.
Lilo l'kdtcke (=I dü'ktítckk), to tie an tooñktcona, a mythic hawk (20: 3,
object for another (yctedüktlickig, 37, 41).
266 BUREAU OF AMEIiICAN ETHNOLOGY (Bum.. 47
tcpan, tcßpan (8: 30), old, decayed (see him [?]) (8: 8). o miska xa utcidi,
zohi', te). (Also 14: 25; 22: 12; 26: "fish -small -box -they -are -put -in," sar-
11, 24, 73.) dines. - ayan tcuka, firewood. -Pt-
tcp4.--i+tcpg, to laugh at him (ayin'tcpg, tcu'di, to put it down for another, to
nkin'tcpë). innyi'tepë, I laugh at you (cf. put down a number of small objects
xa).-ki'intdpë, to laugh at it for him for another. Teetkana' kïtcu'di, he
(L e., at his mistake); they laugh at (the Bear) put down (the young
each other (yaki'iftcpe, azki'intepë).- canes) for (=before) the Rabbit (2:
kintcpëni', not to laugh at him (kayin'- 19).-tcu dL'di, to sow or plant, as seed.
tcpëni', nkin'tcpëni'). (Also 17: 10, 14; sonpxon'ni tcu' d. is.' di, to sow wheat. son-
19: 13; 29: 12.) pxon'ni of loco' dë'di, I sowed wheat (5:
tcpu'xi, tcpuxwi, tcipu'xi, a blanket.- 3).-atcu'dedi', to put a number of
trpu'zi dunini', to fold or roll a blanket small objects; as grains of rice, ears or
several times. (14: 24, 29; 22: 12.) grains of corn, seeds, etc., on something
tcti, red.-hap tcti' a red leaf; ha'p tditu', (aya'tcudedi', nka'teudedi'; atcu'detu',
red leaves. ti né' ko tcti' xif (w. sp.), aya'tcudetu', nka'tcuäetu'). atcude he -
the house is red. toho'xk xVhe iW ko dal'', he has finished putting them on
Ceti' xë (w. sp. ), the sitting horse is it. nka'teude heda"', I have finished
red. toho'xk ta'ni a'ma?iki' ko tcti' x putting them on it. atcuda' dande, he
(w. sp.), the two sitting horses are will put them on it (aya'tcuda' dande',
red. toho'xk ta'ani a'maiiki' ko tcti' x nka'teuda' dande').-tcudë' tcu'ti teude-
(w. sp.), the sitting horses are (all) di', to scatter, to sow broadcast (tcudi'
red. ma'sa Á'tsanzti'tcti' on'ni, to make i'tcttti tcudedi', taudd' dntcu'ti teudedi';
iron red hot. tctixti', "very red," deep pL, Muck' teu'ti tcudetu', tcude i'tcuti
red.-tcldiye, to redden (tcldihaye, teudetu', teudë' dnteu'ti tcudetu').-ha'
tddihdñkë') . Waka tcïdiye hintcïtciya utcudi', to plant (ha' yutcudi', ha' el-
ti onyan, "Place -where -the -man -who tcudi'; ha' utcutu', ha' yu'tcutu', ha'
reddened -rawhides -used -to -live," Bis- nku'tcutu'). ha' utcudi xyan', he must
marck, La. tcü't ada'san, pink. Wet plant it. ha' utcu' pi'hedi'din, he ought
sidi', "red yellow," light red. tcic't to plant it. ato' utcu'di, to plant po-
siipka' or teilt sdpka, "red, somewhat tatoes. ato' utcutu', they planted pota-
black," dark red, blood red.-tcütki', toes (1: 1). kïtcutu', they planted it
reddish. teaks' (=tcuti-f-ka) or teilt again (1: 2).-tcudedi', to spill a liquid,
kiitki', "a sort of red," lilac, purple. etc. (iteu'de, ntcu'de). uxtaiki' tcudedi',
tcú'tka sae', "between red and white," to push a vessel, making it spill its
pink. küdëska gtcictka, a red bird.- contents. (Also 10: 24, 33; 14: 18;
kutcu'xni, (he) was not red (31: 40). 19: 1, 16; 21: 33; 23: 1, 9; 28: 19,
(Also 21: 28; 31: 41. ) 89; p. 143: 25, 26.)
tcu, or tcudi, to put, to plant (i'tcu, toue.-ki'tcueyé', to lend an object to
ntcu'). ptçato' ntcu' nonpa', I put the another (kiteue'hayë', kitcue'húñkë';
cotton in two places. ptçato' ntcu' dani', kiteue'yltu', kitcue'hayëtu', kiteue'htiñki'-
I put the cotton in three places. cyan' tu'). kitcue'hinyi', I lend it to you.
dan'xku tau', " wood take and be return- kiteue'yafik", he lends it to me. kitcue'-
ing put on the fire," to go to get fire- hiyaf1 , you lend it to me. kitcue'ya
wood (sic). a'yan tcudi', to put wood dande', he will lend it to him. kitcue'-
on the fire, she puts wood on the fire. haya da'nde, will you lend it to him?
da'niyan'tcudi', to lay the third (book) kitcuéhtifika dande, I will lend it to
on a pile. aye'ki úfiktcu'di, I planted him. kitcuéhia+ya dande', I will lend it
corn (5: 3). teuck', (he) threw them to you. kitcue'yañka', lend it to mel
down (17: 8). tcu'di, he filled (8: 16). (Also 12: 2.)-ktiki'tcue'yMni', not to
tea, filled (8: 16). tcude'tu, they lend it to him (ktlki'teue'hayini', ktiki'-
abandoned (28: 1). attic (he) threw tcue'h2ifikeni'). klki'tcuehin'ylni'dande,
it on him (31: 29). a'ntatcko'ye, he I will not lend it to you. kaki'tcue'-
placed it crosswise ( with the end toward hdfigni' dande', he will not lend it to
DoaSZT-SWANTON] THE BILOXI AND OFO LANGUAGES 267
me. kdki'teue'hiyaffkëni' da'nde, will misa the dog in trying to hit him
you not lend it to me? (i'pütcpi, dilkpútcpi') iñkowa' pútcpi'
tctikdgxyi', a handkerchief; a cap.- taho', it slipped off of its own accord,
tedkdëxyi' nitani', or, tedkdexyi nita'ni, as a belt from a wheel, and fell.-
a "big handkerchief," a shawl. kïdutcpi', to drop another's prop-
teßkonni'.-yanztci tcdkoani, diaphragm. erty from the hand (ya' ídutcpi',
a'xkïdutcpi'). i'kidutepi', he dropped
tctimflki' (Bk.), tcëmñk (Bj., M. ), tcû'- your property from his hand. i'fEki-
mtix(20: 47), generic, a mouse; mice.- dutcpi' to ni'ki, I do not wish to drop
tcismú'k adaxke, the mouse makes a your property from my hand. yan'xkl-
gnawing or grating sound .by biting dutcpi', he dropped my property. hi-
wood, etc. tc2 mù'k katiti', the mouse is yan'xkïdutepi', thou (you) dropped my
eating (sic). (See ti.) tcd'miik can', a property. kfdu'tcpini', not to drop
white mouse (Bk.). another's property from the hand(?) .-
teûp.-tcdtcapi, or tdtcdpyi, slippery. take, to slip off the helve, as an ax
natedpl' (her) foot slipped (28: 120). sometimes does. (Alto 20: 38; 28: 29;
dutcd'p, she missed it (28: 248). tcdtca- p. 153: 33.)
pi'xti tiltca'pyixti', very or too slippery. teßpa".-dutcdpan' (she) dipped it up
tcdtcapi'xti kan' ndutcpi', as it was very with the hand (28: 47).
slippery, I could not hold it, or, it was
touu.-tc}c' ixti, very old (28: 185).
too slippery for me to hold.-tdtca'
pyixtiyi, to make very slippery (tdtca.'- tet.e.--tci'ixti, very fast (28: 219).
pyixtihaye, tutca'pyixtihifig") . - da- tcuwa', in what place? where is it?-
tcd'p, to miss with the mouth, lips, tanyan' xa ' ko teuwa', where is the vil-
teeth, etc. (i'datcdp, ndatctl'p). da- lage? (Also 18: 11; p. 121: 11.)
tcd'p kan taho', if falle because he lets it tcuwa'h$na', a cedar.
slip from his mouth.-datcpi', to miss tci'fi$.i or tcufilfi', a dog.-tc i'flki date
an object in grasping after it, or, in piitcpi', the dog missed (hie aim) in
reaching out to an object; to miss with trying to tear an object with his teeth.
the mouth, lips, teeth, etc. (=datcdp) tcic'fï i kte' epi', or tcu'ñki kte' ditk-
(i'datcpi, ndatcpi').-dutcpi', dutcd'p, tepi', he failed to hit the dog. pu'he-
to miss, as in trying to catch a ball ki'kan tcu'fiki, she blew the horn for the
(i'dutepi, ndutcpi'). tcdtcapi'xti kan' ndu- dog to come. pu'heaxkl'daha' tcic'iiki,
tcpi', as it is too slippery, I could not I blow the horn for the doge to come.
hold it. dutcd'p kan taho', as it slips tcu'füki «Awe, one dog, a dog. tcic'ñki
from his grasp it falls. i'dutcd'p kan nonpa' two doge. tctc'ftki na'tcka, a few
taho', it fell because it slipped from dogs. tctc'ñki yi'hi, many dogs. Wei
your grasp. ndutcd'p kan taho', it fell panan', all the doge. tcu'ñki tclna'ni,
because it slipped from my grasp. some dogs. tc}a'fiki ma'fïki a'duee, that
dutcd'p kta'ho, to let meat or bread (reclining) dog bites. tcu'ñki ma'ñkdë
drop.-natcpi', to let the foot sUp ka'dueeni', this (reclining) dog does
(i'natcpi, dnna'tcpi).-a'natcpi, to kick not bite. tcu'ñki iñkta', my dog.
at an object and miss it (aya'natcpi', tcu'ñkiiñkta'k a'nde, "dog my moves,"
nka'natcpi').-diikütcpi', to miss in I have a dog. tcu'ñki iñkta'k nañki',
pushing or punching; to let a knife or "dog my sits," I have a dog. tcu'ñki
an ax slip by the object without hitting ifikta'k yuke'di, "dog my they -move,"
or cutting it. tcu'ñki ktd dtíkütcpi', to I have doge. tcu'ñki i'tak a'nde or
miss a dog in trying to hit him (i'dükü- tcu'ñki i'tak nañki', you have a dog.
tepi', ndu'kiitcpi'). apdehi' dllkütepi', tcu'ñki' ktak a'nde or Wei kta'k
the knife slipped.tcpi', given as a nañki', he or she has a dog. tcu'ñki ne
synonym of diák*itcpi, to fail in pushing ka'ta, whose dog is this? tcu'ñki ne
or punching. tcu'ñki dasë' putcpi', the Tca'leta', that is Charlie's dog. tcu'ñki
dog missed (his aim) in trying to tear ne L tmta', that is Jim's dog. tcu'fíki
with his teeth. tcu'ñki kte' piftepi', to feyan'xkiyy, he killed a dog for me (my
83616°-Bull. 47-12---18
268 BUREAU OF AMERICAN ETHNOLOGY (sum. 47
dog). tcu'fik iñkta' te'yë, he killed my (28: 226). ayita', you have them p).
dog. tc e'fik iftkta' te'xkitu', my dog toho'xk ayita' i'kïsene, he stole your
has been killed. te, i' ita' te'yë (dog horse from you.-ita' (=ayindita, ayita),
your he -killed), or tcu'ñki tehi'kiyë (dog your, yours; it is yours (p. 120: 3),
he -killed -for -you), he killed your dog. anse'p au'di na'ftki ko ita', the ax head
I)Jtm tcotki kta te'yë, he killed Jim's is yours. toho'xk tediki a'nde its'
dog. (Also 2: 30; 11: 4, 6, 8; 28: 10; (horse which moves your), which is
28: 30, 41, 42, 47, 49, 118, 121, 122, your horse? How there are two words,
217.) ita', yours, and ita', he has it, was not
D jïm, Jim, as in name of James Jackson, explained. i'tada'on, thy or your ani-
a Biloxi near Lecompte, La. -Lead' ko mate objects. tohc/xk i'tada'on, thy or
DjIm kue'naska'ni na', Charles Prater your horses. sinto' i'tada'on, thy or
is not as large as Jim Jackson. Lji'm, your boys. i'tadaha' (=itadaon, ayita-
tcte'ftki kta te'yë, he killed Jim's dog. daon), thy or your (sing.) living ob-
(We could not say, "Tcu'flki Dj'imta' jects. toho'xk ama'fiki i'tadaha', those
téyë."-M.) tcu'fdki ne Ly'lmta', that is are your. horses. i'tak, your; used in
Jim's dog. forming sentences denoting possession.
tI interjection of denial, doubt, annoy- tcu'ñki i'tak a'nde, "dog your moves,"
ance, disappointment; oh l -t/ siye' xye, and, tcu'fii i'tak noel', "dog your
Ohl what a lie! t! ai'yewa'yë, oh, how sits," i. e., you have a dog.-kta, his,
untrue! hers; it is his or hers (p. 120: 2, 4).
ansl'p sin'hin në' ko kta', the standing
ta.-ita', a deer. Its' anyadi, the Deer ax is his. akue' na'ftkiyan kta', that
people or clan of the Biloxi tribe. (object hanging up) is his hat. toho'xk
Its' odi' to'xti (lit., Deer shoot). I'ta ne ha', this is his horse. Sinfo' toho'xk
hanyadi', a Deer person. Ita'yanya'di, kta HAW, he stole "Boy's" (Bankston
are you a Deer person? I'ta nkan'yadi', Johnson's) horse. Lim tcu'ñki kta'
lam a Deer person. I'ta hanyatu', they te'yë, he killed Jim's dog. ktak (prob-
are Deer people. Ita'yanyatu', you are ablyobjective), his, or her; used in
Deer people. Ita nkan'yatu', we are forming sentences denoting possession.
Deer people. ta' ahi', or tahi', a deer- tcu'ñki kta'k a'nde, dog his (or her)
skin (4: 3) (cf. sika). tahi' ufuxpë', a moves, and tcu'ñki kta'k nafiki', dog his
deerskin robe. ta'hu waxi', "deerskin (or her) sits, i. e., he or she has a dog.
shoes," moccasins. tanindoke' (=ita+ kta'ni, it is not his or hers. mikowni
indoke), a buck, male deer. Layo', (oho' kta'ni, the hoe is not hers. (Also
"deer meat," venison. (Also 17: 15, 10: 4; 19: 1; 28: 229; p. 120: 5, 6, 7,
19, 23; 19: 8,21; 22: 1, 6, 7, 8, 11, 13; 8, 9, 10, 11, 12; p, 164: 24, 25, 26, 27,
23: 1, 5,14,17,20, 21; 26: 50; 27: 3.) 28, 29.)-yata'; toho'xk da'ni yata', he
ta, to have. -ita', to have it, her, or him has three horses (given by Bj. and M.
(Otte, nkita'; eta, yitatu', nkitatu'). instead of toho'xk da'ni ita'daha').
ita'daha', to have them. yita'daha', ta.-duta'di; aliksa'p duta'di, to pull the
thou hast them. nkita'daha', I have trigger of a gun (añksa'p i'duta'di,
them. Bj. and M. also gave the fol- afíksa'p ndu'tadi; afiksa'p dutatu',
lowing: toho'xk da'ni yata', he has añksa'p i'dutatu, aftksa'p ndu'tatu).-
three horses; toho'xk da'ni ayita', youyañka'd4kta nan'ni, it might mash me
have three horses. anya' akúds ti'ta (p. 159: 4)?.
ne/yan, "man store has elsewhere," a taha'fillona', a yellow -eyed duck (Bj.,
storekeeper. tada'on, hie or her ani- M.), the summer duck (20: 52), the
mate objects. toho'xk tada'on, his squealer duck (26: 92).
horses. sinto'tada'on, her or his boys. tahanni.-tahan'niyan', his real or poten-
tayan, her, his (26: 90, 91; 28: 118). tial sister's husband; his wife's real or
in'xtuta'tu, it was theirs (27: 4). potential brother (ya'tahan'niyan' or
titatu'yan, their house (28: 136). iftkta', yatahan'ni (28: 170) , d'ñktahan'niyan
mine (p.120:1). eindi'ñkta, it is mine (28: 156); voc., tahanni').
DORSEY-SWANTON] THE BILOXI AND GPO LANGUAGES . 269
tabi.-d*ktahi', to shake, as a blanket, kedi').-tata'xëdi', anti' tata'xëdi', the
in order to remove the dust (i'düktahi', gentle patter of rain.-to'xtuxëdi', to
ndiiktahi'; diiktaxtu', i'dïlktaztu', ndiíkta- make the sound heard when one hits
xtu'). on a board with the end of a pencil,
tahi', many (8: 21) (cf. yi'hi).-ti' Whit, etc. (to'xtuxaye'di, to'xtuxhañke'di).-
"many houses," a plantation. wax tilda'xedi', to make the sound heard
ta'hixti', or, wax ta'xti, to have many cat- when a horse walks on hard but un-
tle. -tee xti(=tahi+xti), many. wax ta'- frozen ground. e'taxkiye' (8: 29).
xti or wax ta'hixti', to have many cattle. 1,axoxka' or ta'xoxkayan, his or her
taho' or toho, to fall.-dutck'p kan taho', ribs; a rib (i'tnzozln(yan), nta'xoxka'-
it falls because it slips from his grasp. (yam) )
datcti'p kan taho', it falls because he lets taxpa'.-taxpa' ptçaai', the wood duck
it slip from his mouth. iñkowa' cpi' or summer duck, the Aix sponsa. "It
taho', it slipped off of its own accord, has white and black stripes on its
as a belt from a wheel, and fell. de ta - crest; white and gray feathers are on
ho', he went (flying through the air?) the body, which is small." ptçasi
and fell (on his feet?) (1:21). ayuxo'tka means "flat."
taho', a fallen hollow tree (7: 8). ina taxpadi' or taxpadiyan, the temples of
ta'ho, "the sun falls," sunset. a'yan any one (i'taxpadi'(yan), nta'xpadi'.
to'ho naftke'di, the tree fell. a'yan to'ho (ye).
na'Rki únna'xë, I heard the tree fall. ta'ma, a beaver.-tamahi' (=tame+ahi),
taho' nëkde', he lay down and slept. a beaver skin.
aktaho' nëkde ; I lay down and slept. tarot, to work, to busy oneself.-ata'-
aktaho' nëkde' psi, I lay down till night. mïni, to work (1: 1) (aya'tam'íni, nka'-
i'taho sahi'xyë, you lay down so long.- tam'lni; ata'mltu', aya'tamïtu', nka'ta-
atoho', to fall on an object (aya'toho, mïtu', or, better, nka'uti). yafikewate
nka'toho). nya'toho, I fall on you, or, kikë', nkata'm'íni, I work although I
I throw you down. yallka'toho', he am sick. atamini ifikxwi, he always
falls on me, you. fall on me.-ktaho' works. nkatamini iñkxwi, I always
(=k=kan (when), taho, to come (fall) work. yatµ'mltu' kikine'pixti' nklnth!
to the ground (?) ).-xtaho', to fall. ëtañkon', I like your working (for your-
(Also 10:26; 17:4; 20:38;23: 8; 26:7; selves), so I am working too (5: 2).
28: 90; 28: 7, 120, 128, 154, 186, 214.) yata'mitu', you work for yourselves
taini'.-maxi fain, a chicken's gizzard. (5: 2).-ta'minonni', to dress himself
tali or talpyan, the leg above the knee; or herself (hita'minonni', nkata'minon-
his or her thighs (i'taki(yan'), ntaki'- ni'). ita'mini, he was dressed in (30: 3) .
(yan) ). ita'mïndye, she dressed her(26: 36, 37).
takohon', a prairie.-Takohon' yiñkiyan', (Also 9: 7, 15; p. 166: 18, 19, 20.)
"Small Prairie," Avoyelles Prairie, tamoki', a worm, worms.
Louisiana. tando', her younger brother (i'tando,
tako'tcï, turning somersaults (25: 7) d'ñktondo'; tandotu', i'tandotu', d'ñk-
(i'tako'tcl, úñktako'tcl, tako'tctu, etc.)- tandotu').-tando' a'kayan, her youngest
tako'tclye, to cause him to turn somer- brother. ta'ndo aka', her real or po-
saults, or to turn over by taking hold tential younger brother, including her
of his legs (tako'tclhayë, tako'tclhañkë). father's brother's son, if younger than
tako'tcëhi'yë, did he cane you to turn she (yita'ndo aka', úñkta'ndo aka'; voc.,
somersaults? tako'tcëyañkë', I canse to tondo' aka').-ta'ndo noxti', her real or
turn somersaults. potential elder brother, including her
tax.-dúkta'x, (he) scared them off father's brother's son, if older than
(28: 31). yan'xklddú'kta'x, (he) scares she (yita'ndo noxti', dñkta'ndo noxti';
off for me (28: 32). voc., tondo' noxti'). (Also 13:1; 28: 6,
tax, tux.-taxta'xwedi' or tuxtu'xwedi', 8, 37, 73, 77; 28: 224, 233, 237.)
to make a series of hollow or drumming Ta'nëka (in compoeitïon), Biloxi.-
sounds{taxta'xweha'yedi', taxta'xweha'ñ- Ta'n6ks anyatd (Bj., M.) or Taneks
270 . BUREAU OF AMERICAN ETHNOLOGY (BULL. 47
hayasdo' (Bk.), a Biloxi man (as dis- ping Bound in water? (p. 159:29). dni
tinguished from a woman). Ta'naks tá'wdñke, I make a popping or slapping
ay/a', or Tdnaka a0yjadi' (Bj., M.), or sound in water (p.159: 30).-td'ptowe'-
Retake hayav di' (Bk.), the Biloxi peo- di, to make a popping, slapping, or pat-
ple, a Biloxi person. Tdnaks har'ya' tering with the feet (i'tdptowaye'di,
dede', or Ta'naaks ha*yd ads', the Biloxi ntd'ptowañkedi; tdptowdu, itdptowayetu,
language. Ta'naka ha*ya' ade' dñka'dï ntdptowaiiketu). e'Liham' td'ptowe'di
te, or Tanaka ha*yadi' ade' nka'de te' Tck'tkanadi', and then the Rabbit
(M.), I wish to speak the Biloxi lan- made a pattering with his feet (2: 5).
guage. Tanaka ha*yadi', he is a Biloxi. tapi'.-tca'k tapi', the back of the hand.
Tdnaka dya*ya'di, are you a Biloxi? tapka, flat, as a cap (cf. xyapka'). akts'e
Ta'naks nkawyadi', I am a Biloxi. ta'pka, a cap ("a flat hat").
Tdnaka ha*yatu', they are Biloxi. taxi', or taaiyaa', the female breasts
Ta'neks dyanya'tu, are you Biloxi? (i'tasi(yaw), dektaai(yan') )--toak taxi,
2'dnaka nkawyatu', we are Biloxi (L e., cow's milk.-taxi' pildiyan, the nip-
men). Tanaka a*xti', a Biloxi woman, ples (?), "the tip ends of the female
she is a Biloxi woman. Tanaka anyaxti, breasts."
are you a Biloxi woman? an, Tanaka 4,a$ koani', a knife need by the Biloxi
nkamxli, yea, I am a Biloxi woman. women for fleshing a hide, by pulling
Tanaka anyaxtitu, are you (pl.) Biloxi toward the one holding it.
women? Tanaka sawya sinfo' (sic), he ta'wiyan, on top of; upon; above; upper
is a Biloxi boy. Tanaka saT'ya isin'fo, (as distinguished from xwlhi, lower).-
are you a Biloxi boy? ashan', Tanaka a*'xu tdtoiyas, upon the stone (p.150:
sa*'ya dñkain'fo, yes, I am a Biloxi boy 1). pa*hiIV ta'taiyan, a mustache ("hair
(Bj., M.). Tana'ka sawya sañki', she above"). tdtcún' ahi' ta'wiyan, upper
is a Biloxi girl. Tanaks sa*'ya %adñki, eyelids. patdwiyan, crown of the
are you a Biloxi girl? an', Tanaka head. ihi'yapi'tdwiyan, the upper lip.
sawya tkñkaa'ñki, yes, I am a Biloxi pik, tawiyan', the top of a round -topped
girl. Tanaka ha*yadi' yade'di, do you hill or ridge. ti tawiyan, upon the
speak the Biloxi language? Tanaka house.
hanyadi' add nkade'ni, I'do not speak tayo', the cheek; the cheeks (of one
the Biloxi language. pana*' Tana'ksa person) (i'tayo, d'ñkata'po; tapots',
ha*ydtu, all the Biloxi people. Ta- i'tayotu', d'ñkata'yotu) (cf. yo).-tayo'
w/kJ sanya' tanyan', a Biloxi village diiaeya', to make a clapping sound by
(Bj., M.). slapping the cheek.
ta'ni, du. of xihe, they two sit (p. 119: tan, large.--ason'tan' i*da'hi hande'txyan,
7).-toho'xk nonpa' ta'ni a'manki' ko tcti' he (the Bear) was seeking a large
xa (w. op.), the two sitting horses are brier patch (2: 4). ha'me tan' onni
red.-ta'n% yokg', "it stays in the nkati' na', I dwell in a large bent
swamp, " the water snake, the water tree (2: 11). dnxu tuna, "Big Rock,"
moccasin.-ta'ani, pl. of Ake, they sit Boyce, Rapides Parish, La. tweet,
(p. 119: 12; p. 141: 14). ta'a%t, they very large. "anon' ta*'xti nkti na',"
sat (28: 31). toho'zk tdanidmaff i'ko Ma*' klde'di, "I dwell in a very large
to i' xa (w. sp.), the sitting horses are brier patch," said he and went home
(all) red. (2: 2).-nitani' or nita'ni, large. ti'
tao*', cry of the squealer duck (28: 91). nitani', the house is large. akue' nitani',
taonni'.-ani' taofni', an overflow. the hat is large. ifoho' ko nitani' xë
tie, trip, tûwi, tûw5 (28: 63), to make (w. sp.), the log is large. ayipa' ni-
a slapping, pattering, or popping tani' xya (ni. sp.), your head is large.
sound.-tilpto'we, making a pattering annul' nita'ni, large ducke (of all spe-
sound with the feet (18: 15). dni cies). padehi' nitani', a butcher knife.
tend/di, he made a popping or slapping n%ta'niati (= nitani -{- xti) or nitan'xti
sound in water (p. 159: 28). dni tdwa- nta*xt%', very large, too large, stout (the
yddi, did you make a popping or slap- opposite of and'hi). nita'nixti klduani',
it is too large for him to hold. nitan'- tan.-tanhin , to run (i'tanhin, eiktanhin',
xti kan'ndu'sni, it is too large for me to taxtu' (3d pl.), i'taxtu, ttñkta'xtu)
hold. ti' nitan'xti, the house is very (0., tanOin). awya tan'hin yande' a'-
large. -nitata'ni, each one (is) large, yThdn'ni, do you know the running
(large in the plural). a'yipatu' nita- man? d5iktanhin' he'detu, we have
ta'ni xyg (m. sp.), your heads are large finished running. Imperatives: to a
¿we yoke' pa nitata'ni xy&xo' (m. sp.), child,.tanhin'; man to man,tan'hintakta';
their heads are large. dñka'patu' ni- man to woman, tan'hintki; woman to
tata'ni xyë (m. sp.) , our heads are man, tawhintate'; woman to woman,
large.-nitanyan', large. ani' nitanyan', tanhintki'. hama'ñk tanhin', to run on
the ocean. aktúds ti nitanyan', a big the ground. ita'x pi'hedi'din, you (pl.)
store. intka nitanyan', "big star," the ought to run. tanhin'xa, he can run (but
morning star. - nitanyt', to enlarge he will not at present: w. sp.). tanhin'
(nitan'hayè, nitan'húñke). tpë' nitan- de'xa, he can run away (but he will
yï, to enlarge a hole.-kïnitan'xti, to not: w. sp.). tan'hin yaw, he is run-
be too large for him. i'klnitan'xti, too ning. tanhinxti' Me',' running very
large for you. ya'ñkïnitan'xti, too large swiftly he went homeward (3: 15, 16).
for me. akue' kïnitan'xti, the hat is tanhin' ktde'di Tc /tkana', the Rabbit
too large for him. akue' i'kïnitan'xti, ran homeward (3: 24). at'ya nonpa'
the hat is too large for you. akue' tan'hin ha'maki nkyëhon'ni, I know the
ya'ñkïnitan'xti, the hat is too large two running men. toho'xk tan'hin ko
for me. do'xpe naskg' ldnitan'xti, the kde'xi, or, kdexi' xë (w. sp.), the run-
coat is too large for him. maxi kïni- ning horse is spotted. toho'xk nonpa'
tan'xti, the shoes are too large for him. tan'hin ama'ñki ko kdexi' xi, or, toho'xk
(Also 10: 3, 15, 33; 18: 4; 19: 11; nonpa'tan'hin ha'maki kdexi' xi (w.sp. ),
26: 69; 28: 81; 29: 36; p. 118: 8; p. the two running horses are spotted.
166: 23, 24.) anya'di tanhin' newa'yan, toward the
tan, a town, village. - tan e'di ka'wak running man. anya' tan'hin ande'dë
ya'teë, what is the town's name? (Bk.). nkyëhon'ni, I know this running man.
(Also p. 122: 15, 21. )-tanyan' or taaw, anya' tan'hin ande'yan nkyehon'ni, I
a town or village (D., otonwe, tonwan; know that running man. tcaktanhin-
Ç., Kw., Os., ta+huan; K., tanman). tan - handedan, where is the running animate
yaw xan' ko teuwa', where is the vil- object? intka tanhin, "a running star,"
lage? (Also p.121:11.) Tunicka tanyan, a meteor. tanhin' nëkde, he was run-
"Tunica town," Marksville. tanyaw, ning a long time. tanhin' nikde'psi, he
"Village," Alexandria, Rapides Parish, was running till night. yadv.xtan tanz
La. (p. 122:22). tanyan'nku'di, I have sinhinyan, "where the running wagon
come from Alexandria. Ta an' nitan- stands," a railroad station.-a'tanhin,
yaw, "Big town," New Orleans, La. to run on something (aya'tanhin, nka'-
tan yi'ñkiyan (tanyan yitiki), "Small tanhin). i'toho a'tanhin, he ran on a
village," (1) Lecompte, Rapides Parish, log.-ha'tanhin (pl.), they run. awya
La.; (2) Cheneyville, Avoyelles Parish, ha'tanhin a'mañki' ko nkyëhon'ni, I
La. (p.122: 15, 21, 22):-Tanyi'ñkiyan know the running men. toho'xk ha'-
ti' tcina'ni ko' eti'ke na', Ba'yusyan', tanhin a'mañki' ko kdexi' xë (w. sp. ),
there are as many houses in Lecompte the running horses are (all) spotted.
as there are in Bunkie. Tanyen' hanya' (Also 8: 16; 11: 4; 23: 3, 7; 26: 88,
89; 28: 83, 153, 170; 31: 22, 36; p.
k'lna'ni ko' Tanyi'ñkiyan hanya' e' kuna'-
tuni', there are not as many people in 117: 5, 11, 16; p. 119: 4, 5, 10, 15; p.
Lecompte as there are in Alexandria. 121: 8.) .
Tanyi'ñkiyan kinhin' yanteede Lamdri tan.-taflsahi' (=tan-i-sahi), "raw tan,

tcehe'dan, how far is it from Lecompte raw melon," a muskmelon. taxed
to Lamourie? Tanyi'ñkiyan nku'di, I tohi' (=tansahi+tohi), "green musk-
have come from Lecompte. Tanyi'ñki- melon," a cucumber, cucumbers. tan'
yan na'ñkiwa'yan, toward Lecompte. tani', the "large tan," a pumpkin or
272 BUREAU OF AMEBICAN ETHNOLOGY [Bum. 47
squash. This seems to be better Biloxi behold, a man with very long feet had
than antani, which was also given as already gone along (8: 2, 3). "xki'tonni
the word for pumpkin. eta' ahonni, e'yan nkihin' xyo," uyi'hi ha'nde, he was
"has a rind," the crook -necked squash thinking continually, "I will get there
or kershaw. first" (3: 4). xkiton'ni te' nka'nde kike',
taaiah6.-tawishexti1, very tight though I have been continually wishing
tightly. duni' tan'hxti', to, roll up to be the first one there, etc. (3: 7).
very tightly, as a bundle. ki'tdni, he first (7: 1, 9). yan'xkitof+'ni,
tas'fahin', the back (cf. das).-akidi to get there before me. xkiton' nits'
tan'inhin' ton'xka, " broken backed in- nka'nde kikë', tctma'na yan'xkiton'ni on'-
sect," the buffalo bug. taA'inyu'hiya", knï, Mae' Tcetkanadi', the Rabbit
his orher spine. tan'inhudi', the spine; said, they say, "Though I have been
his or her spine. ti tani"hudi, "the continually wishing to be the first one
backbone of a house," the ridgepole. there, again had he already reached
ta'ñ$i (28: 6), task (28: 86), tafi- there before me" (3: 7, 8). xki'tonni,
1 iyaa, hie real or potential elder sister, I first. (Also 9: 11; 10: 20; 20: 2, 3,
including his father's brother's daugh- 33, 41; 28: 48, 52; 28: 223; 81: 33.)
ter older than himself (yata'ñkiyan, tarsi', grass. -tansi'toho'xka dduti nè, the
nta'ñkiyan) (18: 7). ta'fikid, your sister horse is (standing) eating grass. tan'i'
(20: 30). tañkixti', his full sister (20: wa'k du'ti rW, the cow is (standing)
3).-talikxo!hiya", his real or potential eating grass. tan's uxwi', "dry grass,"
elder sister, including hie father's hay. tan'si mMkson', the short variety
brother's daughter older than himself of broom grape, the Andropogon ma-
(ya'tañkxo'hiyan, ntañkxo'hiyan; voc., crourus Michaux. tan'si Sidi' ,nMkson'
ta'ñkxohi').-tañgda'toiyan, all hie sis- tü'ti tfidkrti', "the very tall variety of
ters. i'tañgda'wiyan, all thy or your yellow broom grass." tan's psonti',
sisters. 4ñ kta'figdawiyan', all my sis- "sharp -pointed grass," a species of
ters.-tañka'ka (=tañka + aka). or grass which bears yellow berries, found
tañka'kayan, his younger sister (real or in central Louisiana, the nightshade
potential), including his father's broth- (Solanum nigrum L., var. villosum
er's daughter younger than himself Mill. ). tan's psó'nd anaki', the yellow
(yan), tlñktaftka'ka (yan); berries of the above. tans in'tcayl'
voc., tañkaka'). - ta'ñke fopi' (rare (=tansi-l-tiaal), a scythe. ta"sin'teaye
form), his younger sister.-tasska or ko pttsayë', to sharpen a scythe.
tanskayan, her real or potential younger tanta, panther (common term).-tan-
sister, including her father's brother's ton, panther (archaic). tanta'hi, pan-
daughter, if younger than she (yitan'ska ther skin(23: 83). Tantonna', Ancient
(yan) 41'ñktan'ska (yan); voc., tanska'). of Panthers (17: 3).
(Also, 18: 7; 28: 48, 49, 50, 69, 222, tantka, peas.-ta'tka yiñka' or tantka
226, 248.) yiñki, "small peas," beans (5: 5)
tanni.-tdni'yan (going), to be ahead (Bj., M.).
(21: 9). -tan'nikiyan' , (the) first (one); Taa'yosaa', an Englishman.-Tan'yosan'
may be intended for ta'niñkiyan', the anxti', an Englishwoman.
first time. tan'nikiyan' eyan' inhin', he te, t4, a sign of desire (uninfiected).-
was the first one to reach there. tan'- hadhi'te ni'ki, he does not wish to beg.
nikiya I' eya" ayin'hin, you were the haya'dhi te ni'ki, you do not wish to
first one to reach there. tawnikiyan' beg. nka'dhi te ni'ki, I do not wish to
cyan' te', I wish to be the first beg. fe'htlñkë te', I wish to kill him,
one to reach there.-ta'nifíkiyan' (tane- her, or it. aduti te, or aduti te hon, he
kya, G.), the first time; probably iden- is hungry (ayaduti te, or ayaduti te hon,
tical with tannikiyan.-kiton'ni, to be nkaduti te, or nkaduti te hon). a'duti te'
the first to do anything; he is the xa, he is still hungry. Before dande,
first. xki'tonni, I am the first. ëdi' te becomes ta; as, a'duti ta' dande', he
an'yadi si' naskezti'kiton'ni de'knë i'tuxa', will be hungry.-ani' in te', he wished
DOESSY-a WANTON] THE BILOXI AND OFO LANGUAGES 278
(or wishes) to drink water. akútxtyi' here. ti'k hanyadi', he is a person who
on te', he wishes to write (akiltxyi' ayon' belongs here, an autochthon. (4.,
te', akltxyi' nos' te'). (e'yë t?', he {egiha; B., yegaha; Os., Oekaha.) te'k
wished to kill him. (ehi'y? t?', did he yanya'di, you are an autochthon. te'k
wish to kill you? ka++ko r,i' don'hi te nkanyadi', I am an autochthon. te'k han-
dedi' ?'tu xa', as he wished to see the ya'tu, they are autochthons, they belong
trap, he departed, they say (8: 15).- here. te'k yanya'tu, you (pl.) are au-
ta, to desire: used before the fu- tochthons. te'k nkanyatu', we are an-
ture sign, dande'. a'duti ta' dande', tochthons. tEk anxti', she is an autoch-
he will desire to eat, he will be hun- thon. te'k anyaxti , are you a (female)
gry (aya'duti ta' dande', nka'duti ta' autochthon?-dekandë', to have stayed
dande').-të'xti on', a sign of past de- here (de'kaya'nde, de'haffka'ndë).
sire (?) : a'duti të'xti on', he was hungry; %e, #e'di, to die, to be dead (ife'di (or ite-
aya'duti të'xti on', you were hungry; di), n(e'di(orúnkte'di): tca'di (3d, pl.),
nka'duti të'xti on', I was hungry. itca'di, ilnktca'di).-ite' on'ni' nkihi' na,
[Num.-As a'duti to means he is hun- I thought that you were dead. e'yan
gry (he wishes to eat), it is probable yañka' (e o"'mañki', "there I -
that -zti on' rather than texti on is the reached when dead made -he -lay," he
past itign.-J. O. D.] (Also 7: 13; 9: was already dead when I reached there.
7; 10: 8, 21, 30; 12: 2; 20: 6; 21: 17, to'hana' fe'di, he died yesterday. fe'di
26; 24: 4; 28: 50, 58, 59, 68; 28: 159, kikna'ni, he may die. aya"' sin/his ng'
161, 171, 183, 226, 228, 231, 237, 244, ko (edi z?, or aya"' sin'hin në' ko (e'di,
253; 29: 1; 31: 12, 20, 21; p. 168: 3, the standing tree is dead. aya"' (oho'
4, 5, 6, 7, 8.) (e'di, the fallen tree is dead. f 'di xyan',
te, de, di (7: 5), this, here, now.-tee', he must die. (e'tu xyan', they must
or te?', here (p. 187: 15). tel a'nde, he die. wite'di ko' fa' dande', he will die
moves here, he is (still) here. tee to -morrow. anya' fe'di, the corpse of
aya'nde, you move here, you are (still) a man. a"xti' (e'di, the corpse of a
here. tee nka'nde, I move here, I am woman.. sin(o' (e'di, the corpse of a
still here. teë' yukg/di, they move boy. sañki' (e'di, the corpse of a girl.
here, they are (still) here. tee i'yuk- (e'di ha'ne, he may be dead. (edi'
?'di, you (pl.) move here, are (still) xyë, he is (indeed) dead. tcµ'ñk iñkta'
here. teë' nyukë'di, we move here, are (e'xkitu', my dog has been killed. -
(still) here. to'h¢na'k tee yukë'di, they fehin'xkiy?, to kill himself (tehin"yixki-
were here yesterday. wite'di ko tee y?', (ehiñki'xkiyf').-teyf', to cause to
inxtu' dande', they will come (be) here die, to kill (tehayë', (ehdñkë': pl., (eyftu',
to -morrow. ama' tee', "land here,". they killed him; (ehayftu', ye killed
"this country," Louisiana. de, that (?) him; (ehtlñkftu', we killed him). (ey/
(7: 9), then (8: 8). ami'hi" de', this h?tu', ani'sti kika' nkyf'honni na', they
year (M.). nyi'ñkado'di de' a'taxnixti', say that he killed him, it is uncertain
now is my grandson burnt severely (?); I do not know it. (e'hinya' dande',
(3: 26).-tenant', tee'nani, this many; I will kill thee. (e'hinyfdaha dande, I
so many. te'naska, this large. ka'wat will kill you (pl.). (e'huñke na'2lñkihi'
de'(ikë, what is this?-dehe'dan, te'he- xye'ni aílksapi' ya'ñkiya'man, I wished
da", this high, as high as this. ti ne' to kill it, but I had no gun. te'yf na'-
ko ti dehe'dan, that house is as high as wiyihi', he wished that he could
this one. ti n?' ko ti' tehe'dan, that have killed it. (e'hay? yina'wiyihi' (-y?
house is as high as this one.-temañk- slurred, the sentence being pronounced
dë' (=te+mañkdë), this reclining or as if (e'ha yina'wiyihi'), did you wish
horizontal object. In this compound, to kill him (though you failed)? (e'-
te and dg seem to be identical in mean- hiñki na'wiyihi' hands, given instead
ing (this).-tewa', this way, in this of (e'yafieh na'wiyihi' ha'n4", perhaps
direction. tewa' hu' donhi', come and he wished to kill me (or, did he wish
look in this direction)-tek, or teki', to kill me?). fe'y? ú', he wished to
274 BIIEEAII OF AML+BI CAN ETHNOLOGY [aura. 47
kill him (2: 24). fehi'yg të, did he wish is his friend. toho'xk i'ñku na"ni
to kill you? fe'hdñki te, I wish to kill hike" yawtëna'xi da'nde, as I have
him, her, or it. Whist" ' ki ima'ñki xyd, given you a horse, will you be a friend
I will kill you as you recline. fe'hdñkë to nie? tohdxk u'di ko', ya$'Qna'xi
mdñki zyo', I will kill him as he re- da'nde, ifI give you a horse, will
clines. kV ko/ (conveys the idea of you be a friend to me? tëna'xë, O
waiting for him to kill it), when he friend (1: 10). tënaxi', O friend (2: 6;
kills it. fe'ya xd, he will kill it (a con- 4: 1). tëna'xëdi', O friend (2: 15).-
tingency: as, a horse that is trespass- kYtQna'xi, to be friends (to each other).
ing, if not removed); but, feya' dande, kitïna'xtuxa', they had been friends (in
he will kill it, he is going to kill it (at the past) (2: 1). nka'klfthrea'xi nyu'ki'
the proper time, when he gets ready, owxa, we had been friends (long ago).
as a hog in the pen). D ft,n tau.'ñki kta' te'tcayudi', the white bay. The Biloxi
fe'yë, he killed Jim's dog. tcµ.'ñki its' need a tea made from the bark and
kV, he killed your dog. tcy'ñk iñkta' leaves aft a sudorific.
fe'yë, hekilledmy dog. afeye', a murder- t[, a house. -ti niv ko sat x (w. sp.), the
er.-fe'kiyé, to kill another's property house is white. ti' nonpa' xa'xa ma'ñ i
(ftha'kiyé, feha'xkiyë). teu.'ñki feyawx- ko tcli' xë (w. sp.), the two (standing)
kiyg, he killed my dog. tc'ñki fehi'kiyg, houses are red. Bj. and M. give the
he killed your dog.-kttte'ni, not dead. following, which they said was used
ktlte'ni ha'nde, to be still alive. iteni when the object was seen by the one
hiya'nde, you are still alive. dñkte'ni addressed: ti ko sa" fee/hardily, the
nka'nde, I am still alive, I still live. house is white; but Bk. said that this
kktca'ni yukë'di, they are still .alive. was not plain to him, fedi seeming to
itca'ni yayuf, you (pl.) are still alive. mean " it is dead." ti' ko tca'kan nedi',
Añktca'ni nyuke, we are still alive. where is the (standing) house? ti ne'-
ktiteni' hands' watt given as meaning, yan kowo'hi teehe'dan, how high is that
he is not dead yet.-ta'hi, to reach or house? ti' xyapka', an Indian lodge
to have reached death. to/lawn/x.4, he or tent of any sort, i. e., the Win-
has almost reached death, he is almost nebago style of (low) tent or a Sibley
dead. tkñkta'hi yawxa, I am almost (high) tent (3: 1). ti aaa'nonpa' ama'fl-
dead. ta'hi yan Min" kan, when his ki ko ka'wa tiípe'ta ti', whose are
time to die came. ita'hi pan inhiw ko, those two white houses? ti saw yi, hi',
when your time to die comes. tlñkta'hi white houses. nkti' yan'xkiha'taxni',
yan inhin' ko, when my time to die my house was burnt. ti' kohi', the
comes. (8: 19, 22, 29; 10: 12, 15, 19, house is high. ti' nitani' (or, nitan'-
20, 22; 11: 4, 5; 13: 2; 16: 1, 2, 4; 20: xti), the house is large. ti' yiñki', the
6, 44; 21: 1, 15, 17, 18, 20, 22, 30, 32, house is small. ti' a'tckayan' ( =ati at-
35, 37; 23: 8; 24: 9, 11, 13; 28: 56; ckayan), near the house. ti' kwia'ya"
27: 16, 19, 28; 28: 33, 44, 46, 48, 68, (= ati kwiayan), under the house. in-
59, 68, 74, 195, 196, 198, 202, 205, 210, skg' ti kwia'yaw x3' nañki', the skunk
231, 234, 236, 237, 238; 31: 15; p. 118: is sitting under the house. nkti'yax
5, 6, 7, 11, 12, 13, 14, 15; p. 155: 30, nkowni, pixti' xye'ni, yan'xkiha'taxni',
31; p. 158: 1, 2, 3, 4, 31, 32.) I made a very good house for myself,
te'lfk.-te'iñkayi', ivory -billed wood- but it waft burnt (5: 5). nkti' yaw-
pecker (18: 10). (It has a white bill, xkiha'taxni', my house was burnt. ti
stays in swamps, and its note is "Te' - tahi', "many houses," a plantation
ink! Te'iñk! (i. e., a sugar or cotton plantation, such
TO'kaf, Texas. as are common in Louisiana, etc.).
tënaxil, tina'x (8: 20), or tënaxtyaf', ti' sanhawyan, "strong house," a jail.
a friend: his, or her friend (1: 1) ti ta'wiyan, a house top ti tan'inhudi',,
(i'Qnaxiyaw, tWkQnaxiyan).-n ul'- " the backbone of a house," the ridge
nazi', he is my friend. ékitë'naxi, of a roof. ti u'xkenni', a floor, ti a'x1;-
is he your friend? ewande tënazi', he he', a doorknob. ti a'tktcugonni', a
lock. ti a'tktcugonni' tpë', a keyhole. p. 117: 17, 18; p. 118: 1, 2, 3, 4.)-kti'
ti' intpa'xonni', a key (the in- is the ha'nde on', or kti'hand on' (3: 1), to
instrumental prefix: tpa'xonni' may be have dwelt in long ago, to have lived
intended for dupa'xonni', the whole long ago, he lived long ago. iti'
meaning, "that by which a door is aya'nde on', you lived long ago. nkti'-
opened"). ti'wo, "to another house," hin nka'nde on', I lived long ago (kti'
abroad. ti'wo de'di, he went abroad yuke' on, iti' ya'yuke on, nkti'hin nyuke'
(2: 12). tfpsohe', the walls of a house on).
or room.-ati', a house (near by); ti.-du'ti, to eat (iduti, ndu'ti). sinko'
to dwell in. aya'ti, your horse (near iñksiyo' du'ti ha'nde, the boy continued
by), or, you dwell in it (?); nkati' or eating the meat (he was still eating it-
dnkati' my house (near by), or, I dwell no attitude specified). sinto' iñksiyo'
in it; atitu' (?), their house (?), or, they du'ti na'ñ&i, the boy sat (or, was) eating
dwell in it (7); aya'titu' (7), your (pl. ) the meat. toho'xka aye'ki du'ti ni', the
house, or, you dwell in it (?); nka'titu', horse stands (or is) eating the corn
ordtñka'titu', our house (near by), or, we (given him). toho'xka aye'ki du'ti
dwell in it. "ason' tan'xti nkati' na'," ha'nde, the horse continues (or, is still)
Than' kide'di, " I dwell in a large brier eating the corn. toho'x&a aye ki du'ti
patch," said he and went home (2: 2). na', the horse eats (or, ate) the corn
ati' kiha'taxni', his house was burnt. (not given him; of his own accord).
ati' san nffiyan', the house is white (used ptçaskttfni' du'ti na'ñki, "bread eating
when the house is not seen by the one he sits," he is eating bread (ptçaskdnni'
addressed). ate ktlsidoe'towe, thehouse iduti na'ñki, ptçaskdnni' ndu'ti na'ñki).
is full of smoke. watcku'ye ati', a sugar ptçaskdinni' du'ti ha'maki, they are
refinery. ati' &xtixti', far from the eating bread (ptçaskdfni' iduti aya' -
house. ati' a'tckayan', near the house. maki, ptçaskdnni' ndu'ti nka'maki).
ati' ta'wiyan, on top of the house. ati' iñk8iyd ndu'ti na'ñ& nkon', I was eating
&wia'yan, under the house. ati' itka'- meat very long ago (years ago). tarsi'
yan, within the house. ati' ndosaa'hin, wak du'ti nè:', the cow is (standing) eat-
on this side of the house. ati' e'usan- ing grass or hay. ayé'& maxi ya'ñki
hin'yan, on the other side of or beyond dit'ti nW, the hen is eating corn. ktdu-
the house. ati' aduhi', "house fence," ni'yan ku ka" duti' oxpa', when he
the wall or walls of a house or yard gave him the young canes, he devoured
(7) [probably refers to a fence or them at once (2: 8). dú't kdpi'ni, bad
wall around a house or yard]. ati' to eat. xonniyohi dudayi xohi, "old one
atkse', the roof of a house [perhaps this that eats crawfish," pelican.-aduti',
should be ati' erase' (see atükse)]. to eat (aya'duti, nkaduti'). nkaduti'
hioki', a room in a house. ti' - na'e yan ka"' ini'hin ha'nde, while I
hin yo'kl, back room (28: 155), other was eating, he was drinking. i' ha'nde
room (29: 26). tin'hinyoki, room at the na'ñki yan ka" nkaduti' na'ñki nci',
side (8: 20). a'ti xyapka', or ti xyapka, while he was drinking, I was eating.
a tent; an ordinary skin tent, such as nkaduti' na'(tnkihi' xye'ni yañka'ti, I
was common among the Dakota, Oma.. wished to (or, that I could) eat it, but ]
ha, Ponca, Kansa, etc.; ,a low tent, was sick. aduti' on'kng, he had already
such as the Winnebago used. atiyan', eaten. aduti' te', "to -eat he -wishes,'
a house in the distance. nkatiyan', my to be hungry (=adutd te) (aya'duti te',
house in the distance. nka'tituyan', our nka'duti te or nka'duti te hon'). a'dutt
house, if far. hati', a collection of tt'xti on', he was hungry (nka'duti të'xti
houses (?). hati' &i'naxadi' mañki' ko on). a'duti te xa, he is still hungry
saw (w. sp.), the scattered houses (nka'duti te' xa). a'duti ta' dande', he
are (all) white. udak lingo hationni, will be hungry. nka'duti ta' dandy', I
"a light that has a house over it," a shall be hungry. nka'dutitu' te how,
lantern. (Also 10: 8, 20; 12: 1, 2, 4; we are hungry. aya' dutitu' te hoe', yeor
18: 7; 19: 1,3,4,9, 14, 18, 21; 25: 3; you (pl.) are hungry. a'dutitu' te holy,
276 BUREAU OF AMEBICAN ETHNOLOGY (sum.. 47
they are hungry. -food: aduti'? 4e' ko tikehi'yenka' da'nde, will you weigh me?
ndu'xni xa'na, I have never eaten that ttkdyañka'dande, he will weigh me.-
sort of food (2: 21).-a'dutdte', to be tike'dahayï', to weigh them (tïke'daha'-
hungry (aya'dutdie', nka'dutdte'). hayë', tfke'daha'hdi14'). (Also 19: 16;
nka'dutde xyë, I am very hungry. 28:152.) tfkJdhi', heavy(?) . añbapi
aduti' nraelo*'ni, "little eating," tYkïdhi, "heavy gun," a musket.
breakfast, ñka'dit ondi', I have been t5ka', tld, kliti i', used after adjec-
eating so long (7: 12, 13).--aditoa- tives: somewhat.- xyepi'xti Ski', some-
di', he was eating a very long time what shallow. skate xti Ski', somewhat
(aya'ditondi', nka'ditondr', aduxtondi', deep (Bk.). asawtki, somewhat white,
aye'duxtondi', t4a'duxtondi').-kaduq whitish. ayù'skatki', somewhat dust
ni', not to eat it (kaya'duxni', ndu'xni). colored, roan. tcidtki', reddish. ktcu'x-
aduti' gfuke' ko nduxni retina, I have tkki', ktcuxtki', sort of red, reddish (G.).
never eaten that sort of food [This si'di tki', sort of yellow or brown (G.).
sentence illustrates two different uses aasa'nteki', sort of white, gray (G.). ya-
of the stem under consideration. - he'da Hiki' nazki'ya, he ought to have
J. R. S.] (2: 21; 6: 17). ndu'xni, I do made it better than that (p. 152: 3).
not eat (28: 138).-a'difonni', adito" tcÙ'tkütki' (=tcûtka'), a sort of red.
(p. 142: 22), atable. adi$on' a'xkio*ni', t1x.-nzaxyï'di; ya'ndiyan tt'xtfxy 'di, hie
a table cover.--adudi'pxonni' or aduti heart beat or beats. i'yandiyan' tl'x-
donpxonni, "sticks in the food," a ttiyi''di, your heart beat. dñkya'ndiyan
table fork.-katiti'; tàfmu'k katiti', said (fz tzyy'di, my heart beat he kan'
of a mouse's eating: see xk? [could ya'ndiyan ttz(Lzyl na'ñki Tcf'tkana'di,
this have been a misunderstanding: when he (the Bear) said that, the Bab -
tcëmu'k nka'duti', I eat a mouse?]. bit's heart was palpitating (2: 25, 26).
(Also 1: 2, 3; 2: 17; 8: 22, 23; 9: 2, tftkaaahia', a ceiling. (G. obtained for
5, 6, 7; 10: 3; 11: 5, 8, 8, 9; 14: 10, this, ti ko'hia. )
19, 23; 20: 12, 13, 43, 44, 47, 50; 22: tin, note of sap sucker (28: 92).-tiñka',
8, 9; 23: 5; 26: 2, 46, 49, 50, 51, 89; sap sucker. 4iñka'na, Ancient of Sap
28: 19, 35, 47, 71, 79, 142, 143, 145, 204; Suckers (?) (28: 92).
29: 17, 21, 32; 31: 18.) tiasir$' or tinakayan, the back of the (or,
ti, all over (22: 7).-.nati, all over (21: of his or her) neck (itin'ake (yaw), ilñktin-
33), only (entire) (23: 22), just (28: ska'(yaW)). (Also 17: 14.)-tinskgna'
58, 73, 119), barely (28: 115; p. 141: the jay.
17, 18, 19, 20), for nothing (8: 17). tiatka'tck ayudi', the elm tree (?).
tiam.-tiamhin', the eyelashes. tin'w5.-tin'u tu, they made a whirring
tidupi, tldß'p, tldu'wi, to alight (10: sound (23: 19, 22).
11).-tldi'p, (it) alighted on (28: 220, tk&'n4, tokonft' (Bk. ), peaches. tkd'nd
223). MMdu'wi, he alights (10: 12). sonsa', a peach (Bj., M.). tkd'nd udi',
tidu'wiyañkale', help me down (w. to a peach tree; peach trees. tkd'nd xo'hi,
m.) (15: 4.) tiduwiyès, he helped her to tkd'nd xo'x, "ancient peaches," apples.
get down or descend (15: 5). tttlu'wi- tkd'nd xo'hi sonsa', an apple. tkd'nd
yañkë, he helped me down. (Also xo'hi udi', an apple tree; apple trees.
10: 14; 15: 3; 17: 16; 28: 7, 9, 10; tkd'nd xo'x sa'hi, a raw apple. tkd'nd
28: 100, 109, 123, 129, 135, 169.) xo'x t'hi, a green apple.
tike', heavy; a pound.-tfke' sonsa', one tkan'tcayudi' ( =tkantc-Fayudif), the ash
pound; tike' nonpa', two pounds; tike' tree.
tsi'pa, one hundred pounds; tike' tsi'- tko.-ti tko' kowo'hi tcehe'dan, how high
pintcya', one thousand pounds (19: 16; is this house?
28: 152).-tikey', to weigh an object tkon', diíko, dtiko, a whip; to whip.-
(tïke'hayé', tïke'hddg ttkeyëtu', tfke'ha- dntkon', a whip. dntkon' dfiseyE', to use
ylu', tlke'hdñkëtu'). ttke'hinya' dandi, a whip (dntkon' düse'hayë', dntkon'
I will weigh you. ttke'yañka', weigh düse'haf4 '). nyintko', I whip you
me! ttkehi'yaflj ', did you weigh me? (28: 36). ddko', (he) whipped him
DORSET-SWANTONI THE BILOXI AND OFO LANGUAGES 277
(28: 38, 39). diiko'di, to whip, use terday. tohgna'k wahu', it snowed
a whip (i'dñko'di, ndúko'di). indiiko', yesterday. tohgna'k wahu' xohi'
he whipped him against (17: 5, 14, hail fell yesterday. tohgna'k snihi'xti,
17). ayindü'ko, (he) whipped him it was cold yesterday. tohgna'k mihin',
against the tree (17: 9). ontkon',.the it was warm yesterday. tohana'kan
"cypress trout" or mud fish(?) (see o). an'ya hauti' ndon'hi, I saw a sick man
txa or txya, alone; only (=dixya).- yesterday. to'hgnaka ' an'xti tcko'ki
8a'ñki txa', there are or were none but ndon'hon, I saw (in the past) a lame
girls, there were girls alone (no boys). woman yesterday. tohgna' e'wayan, or
sin o' txa', there are or were none but to'hgnewa'yan, day before yesterday.
boys. kaan'xa txa', all the brothers tohi.-dûkto'hi, to drive horses, hogs,
and sisters. hanya' iwtcya txa', (there poultry, etc., along (i'dilktdhi, nditk-
were) none but old men, the ancients. to'hi).
hams' ani'txa, the earth is full of water tohi' (9:15), to'hii (14: 24), blue; green;
(p. 140: 4). aya ' ani'txa, the wood is hence, green, unripe, as fruit, etc.-
full of water (p. 140: 5). pe'titi' yus- natci' tohi', "blue cloud," clear sky.-
atxa', the fireplace is full of ashes (p. atíiti', ripe, as fruit, etc. - toxka',
140: 7). traxti, alone (30: 4). in'txya (1) gray ("a kind of blue" ). toho'xk
(or -xa), only he, he alone; ayin'txya, ni' hine ko' toxka' xi (w. sp.), the
only you; *in'txya, only I, etc. (Also walking horse is gray. toho'xk nonpa'
21: 41; p. 157: 18.) ni'ni a'mañki' ko toxka' xë (w. sp. ), the
txitß'mi hayi'; the horned owl. two walking horses are gray. toho'xk
txoki', a toadstool (28: 114,119). ha'kinini' a'mañki' ko toxka' xë (w. sp.),
txyan, an archaic ending, not used in the walking horses .are (all) gray.
modern Biloxi (=di xyan) (cf. xa, (2) generic, a fox. (3) a gray fox (25:
txa).-On'ti yaw e'yan hi' aeon' tan' 1, 5; 31:15). tox, a fox(31:17). toxka'
inda'hi hande'txyan, when the Bear euh', a yellow fox. to'xka san', a
reached there he was seeking a large "white" or silver fox.
brier patch (2: 3, 4).--txye, an archaic Soho', toho (28: 51), taho (18: 12), Sox,
ending not used in modern Biloxi. to lie down, recline (single or com-
ha'me tan' on inda'hi ande' txye, he was pleted act) (I3., xü'pi). (i'toho, axto-
seeking the large bent tree aforesaid ho': tcitu'(7), i'tcitu(?), dfiktei'tu(?)).
(2: 12,13). Imperatives: to child, toho'; man
tmotcka', tßmo'tcka, tßmo'tck, a to man, toho'takta'; man to woman,
wildcat. tmotckahi' (=tmotcka4-ahi), toho'tki; woman to man, toho'tafz';
a wildcat skin. tmotckahi' utuxpë', a woman to woman, tohotki'.-an'ya
robeof wildcat skins.. tenö'tc kdëxi', nonpa' toi.' ha'maki nkyéhon'ni, I know
"the spotted wildcat, " the panther the two reclining men. awya tci'di
or mountain lion. Tdmo'tckana, the ama'ñki a'ygliiiwni, do you know (all)
Ancient of Wildcats (8: 1, 4, 5, 9, the reclining men? tohdxk toho'
16, 23). ma'Sïki ko sofa' xi (w. sp.), the reclining
to.-klto'hhdi, to hide from him (ya'- horse is white. anse'p hama' toho'
kltohWdi, a'xkltohVdi). nyi'kltohë'di, I ma'ñki ko kid, the ax lying on the
hide from you. ewande yan'xkltohë'di, ground is his. mikon'ni toho' kta'ni,
he hides from me. ayindi' yan'- the (reclining) hoe is not hers. akua'-
xkttohedi, you hide from me. tohE- yan toho', to lie down out of doors.
hayë', you hide (23:14). klto'hë, hiding utoho', he lay in it (8: 2). ayan' toho',
(28: 185). (Also 21: 9; 23: 11; 28: log (28: 36). uto, (he must) lie in it
257.) (31: 38). utoho'ye, following the trail
toh6na', tdhanak, or tohçnn, yes- (18: 11; 22: 6; 28: 49; p. 157: 22, 23,
terday.-to'hgna nde'di, I went yester- 24, 25). utoho', to lie in (yutoho', ñkuto-
day? (Also p.118: 16.) tohgna'k kidedi ho'). anya' tox ma'ñic nkyéhon'ni, I
hétu', they say that he went home yes- know this reclining man. anya' toe
terday. tohgna'k xo'hi, it rained yes- ma'ñkiyan' nkyehon'ni, I know that re-
278 BUREAU OF AMERI CAN ETHNOLOGY [alma,. 47
dining man.--to'xmañki', to be reclining ho'xk nonpa' tan'hin a'mañki' ko (or,

(3: 12) (yato'hima'ñki, dñkto'xmañki'; ta*/hin ha'makí) kdexi' A (w. sp.), the
tcitu'; hitcihi'mañki; 4lftktci'tu). ama' two running homes are spotted. toho'xk
toe ma'ñki, he is lying on the ground. xa'xaxa a'mañki' ko Gan' A (w. sp.),
itapxkin'toxIndia-, he is lying on the the standing horses (all) are white. to-
floor. ato'katoho' toxma'ñki, he is ho'zk ta'ani a'mañki' ko tcti' xï (w. sp.),
lying on the bed. an'ya to'xmafiki' the sitting horses are (all) red. to -
a'yüetln'ni, do you know the reclining Mirk tci'di a'mañ i' ko aüpi' xis (w. sp.) ,
man?-a'toho, (1) to recline or lie the reclining horses are (all) black. to-
down on something (ya'toho (or aya'- ho'xk ha'kinini' a'mañki' ko toxka' zë
toho), nka'toho (or t'nk4toho')); (2) a (w. sp.), the walking horses are (all)
mattress, a bed (cf. yahi). ye'toho gray. toho'xk ha'tanhin a'ma9Gti' ko
pi'hedi'din, you ought to lie on it. kderi' A (w. sp. ), the running horses
nka'toho he'detu, we have finished lying are (all) spotted. toho'xk indë', horse
on it whine a#oho' (=nahink atopi), manure. toho'xk xohonyë', to saddle a
the new moon. ato'katoho', a bed. horse. toho'xksi'kïdtk'ktltcke,tohopple
a'tokatohd toxma'ñki, he is lying on a horse. toho'xk miistdeëye, to put
the bed.- atoho' piyë', to spread a com- the bridle on a horse. toho'xk ma'ñki-
forter on a bed (atoho' pi'hayL', apho' yatu', a saddle girth. toho'xk nonpa'
pi'hiñe).-i'toho, a log. i'toha a'kida'ni ha ndon'daha', I saw two or three
nini', he walked on a log. i'toho a'tan- horses. toho'xk ne kata, whose horse is
hin, he ran on a log. itohd ko nitani' this? toho'xk ne kta', this is his horse.
xë (w. sp.), the log is large. ha'itoho', toho'xk ama'ñki i'flktad4ha', those are
log (p. 118: 8; p. 121: 13, 17). if.oho' my horses. toho'xk ama'ñki i'tadaha',
aya'inde', a foot log, i. e., a single log those are his horses. toho'xk tcI'diki
across a stream, instead of a bridge. a'nde i'ta (horse which moves your),
ha'itoho', a log. ha'itoho' ko tca'kan- which is yóur horse? toho'xk tcl'diki
mañki', where is the log? ha'itoho' a'nde ko' a'yindi'ta, which is your
nonpa' ko tca'k ha'maki, where are the horse? toho'xk iñkta' yen'xklain g', he
two logs? (Also 8: 3, 9; 9: 11, 12, 13; stole my horse. Sinto' toho'xk kta
10: 14; 19: 2, 11; 20: 15; 21: 18, 24; kTalnë', he stole "Boy's" (Banks-
28: 30, 32, 40; 28: 11, 98, 107, 116, ton Johnson's) horse. toho'xk ayita'
118, 125, 173, 177; 29: 27, 33, 34, 35, i'klsind, he stole your horse. toho'xk
36; p. 117: 3.) i'ñklfltu' yan' rating' tudaha', they
toho'sk or tohoska, a horse.--toho'xk stole our horses. toho'xk ayi'tada'on
süpi' ein'hin ne'di, the black horse is i'klalnitu', they stole your (thy) horses.
standing. toho'xk ei~+'hºn ne ko s*ipi' A toho'xk tada'on. his or her horses. to-
(w. sp. j, the standing horse is black. ho'xk i'tada'on, thy horses. toho'xk
toho'xk xë'he në' ko' tcti' xis (w. sp.), the i'ñktada'on, my horses. toho'ka' ko
sitting horse is red. toho'xk toho' tcina'ni yak/di, how many horses are
ma'ñki ko saw (w. sp.), the reclining there? tohoxka' du'&Tcku', fetch the
horse is white. toho'xk ni' bine' ko tox- horse! tohoxka' toh zna' i'duri', did
ka' xi (w. sp.), the walking horse is you get the horse yesterday? aduhi'
gray. toho'xk tan'hin ko kddxi, or kdexi' ndosan'hin tohox+ka'sin'hin ne'di ndonhi',
xë (w. sp.), the running horse is spot- I see (or, saw) the horse standing on
ted. toho'xk nonpa' xaxa' a'mañki' ko this side of the fence. tanei' toho'xka
s*pi' xë (w. sp.), the two standing horses du'ti fig', the horse is (standing) eating
are black. toho'xk nonpa' ta'ni a'mañki' corn. tohoxka' axehd, to ride a horse.
ko tcti' x3 (w. sp.), the two sitting toho'xk aiyan' ahiyan',"horse foot hide,"
horses are red. toho'xk nonpa' tci'di the hoofs of a horse (Bk.). toho'xk ti,
a'mañki' ko dan' xë (w. sp.), the two re- or tohoxk ati, "horse house," a %table.
clining horses are white. toho'xk nos - toho'xk waxi', a horseshoe. toho'xk
pa' ni'ni a'mañki' ko toxka' xi (w. sp.), taxi' onni', to make, or, he makes a
the two walking horses are gray. to - horseshoe (toho'xk eaaxi' ayon'ni, to-
DOaSEY-SWANTONl THE BILOXI AND OFO LANGUAGES 279
ho'xk wazi' nkon'ni). toho'zk waxi' hiñktu' (we swap, or let us swap).
on'di xyan', the horseshoe must be kito'wehi'ñkehe'detu', we have swapped
made. toho'xk maxi' on' hedan', the (finished act). kitowehañke na, I did
horseshoe has been made, or, it is fin- trade. waxi' kitovie'hiñkitu' xë, let us
ished. toho'xk nixuxw' naakë', "long- swap shoes.-Towedi' (1: 1), a French-
eared horse," a mule. (Also p. 118: man. To'we hanzti', a French woman.
19, 20; p. 119: 1, 2.) ani' kylt onnl'k nkgkltu', è'di' Towel
4ohon'k (cry of the yellow -eyed duck) ya'nde, "let us dig a well," said
(20: 39). the (moving) Frenchman (1: 5).
%ohonni.-fohon'niyaw, his or her real Toweyan' (=towe+yan), the French-
or potential son's wife, including the man, referring to one supposed to be
wives of his or her son's son, of his or elsewhere (9:12). ekan' Toweyan' eyan'
her daughter's son, of any other male hi, then the (distant) Frenchman ar-
descendant, of his real or potential rived there (1: 14) . To'we nauxi'ya,
brother's or sister's son, grandson, etc. "Frenchman's Sunday," New Year's
(yafohon'niyan', 4ñktohon niyafl ; voc., Day.
tohonni').-fohan' soxti', his or her towë, to fill.--dt'xtowë, he filled to the
father-in-law (ya'tohon sorti', 4t'ñktohon top (10: 2). nate'danyis, he filled half
noxti'; voc., tohon' noxti'). full (10: 2). dë'xtowe, full of them
%o'hu, to' ü.-toho"ni, bamboo. a'au to- (19: 5, 8, 8). dl'xtowg, full of them
hon'ni, (28: 53), a'au to'hï (28: 38), (p. 153: 23; p. 108: 25, 26, 27), nihon'-
bamboo brier. tohu'di, rattan vine kan ani'toweyë, he filled the cup with
(28: 66). to'hu siepka, black rattan water (p. 188: 28). nihonean ani'
vine (28: 22). tdwaye, did you fill the cup with
tolpe.-tokexti', calm, no breeze stirring. water? (p. 188: 29). nihon' kan ani'
to'xti (?).-ita' odi' to'xti (ita, deer; odi, to'wañke, I filled the cup with water
to shoot; to'xti (?) ). (p. 188: 30). pe'titi yusi d¢z'towe, the
topa', four, four times, in four places.- fireplace is full of ashes (p. 140: 6).
toho'zk topa' ko xkuku' ondgha' dandi, I kdxwi' d{e'towe, it is full of coffee (p.
will give four horses to each (man). 140: 8) . panhi'V son'pxi cke'towe, the
a'k'tkiine topa' iñktg', I have four geese bag or sack is full of flour (p. 140: 9).
(5: 7) (tetopa or detopa). nkon' topa', #owe.-fo'wë hutpe, to shoot a hole
I did it four times. ptçato' ntcu' topa', through ( with an arrow) (i'tow4 yutpë',
I put the cotton in four places. ohito'pa, nto'w7' dñkutpi=').
forty. (Also 18: 16; 28: 3; 27: 28; ton.-ton t2'ni', pus; watery or liquid
28: 22, 24, 38.) matter in a sore. ton is identical with
Hopi', dopi, adopi', ato'pi (28: 144, the D., ton, matter, pus; ttnni' denotes
145), atopi', new: hence, single, un- the material (cf. anionni, watery).
married.-ha'yaaaha'yan topi', a young apa'xtonyL', to make pus ooze from a
(unmarried) man. a'xti topi', an un- sore.
married woman, a virgin. ado'pi' yuke' tónxka', humped, broken (backed) (17:
vela', several young ones (turkeys 14).-akidi taninhin tonxka, "broken
half grown; also boys and girls of about backed insect," the buffalo bug.
17 or 18). addp xohi', "old young" ton'ni or ton'niyan, his or her father's
(people about 20 years old). asVxti real or potential elder sister (yiton'ni
dopi' yi'ñki, a girl of 14. an'xti dopi', (ya"'), iiñkton'ni(yan); voc., tonni').-
a girl of 16. nahinfe' atopi' (or nahinfd ton'ni aka' or tonniyan aka, his or her
aadopi'), new moon. (Also 8: 8; 14:24; father's real or potential younger sister
28: 35; 27: 1; 28: 39.) (yiton'ni(yan) aka',2iñktonni' (yaw) aka';
totosi", hard.-yek totoai', a species of voc., tonne aka').-to'ndiya", his or her
blue corn. real or potential son-in-law or daughter's
towe.-kito'wee, to barter, exchange,. husband, including his or her son's
swap, trade (kito'wehayë', kitdwehiñkèv: (or daughter's) daughter's husband,
kito'weyëtu', kito'wehaygtu', kito'we- the husbands of all other female de-
280 BUREAU OF AMEBICAN ETHNOLOGY (sou.. 47
ecendante and those of the female tai'pa, one hundred.-tsi'pa soasa'ziehë,

decendants of real or potential brothers "one sitting on one hundred," one
and sisters (ya o'ndiyaa, dfGito'ndiya"; hundred and one. tei'pa noapa'z h ,
voc., one hundred and two. tsi'pa o'hi, one
tpanhin', any soft part of the body.- hundred and ten. tai'pa o'hisoasa'xr h ,
ayi'tpashin or ayitpa *'hiayan, the hypo - "one sitting on one hundred and ten,"
gastric and iliac regions. nizuzmi ¿pan - one hundred and eleven. tai'pa o'hi
his, "the soft part of the ear," the ear noapa'xVhï, "two sitting on one hun-
lobe. ptcd* ahudi (paahia, "the soft dred and ten," one hundred and
bone of the nose," the nasal septum. twelve. tsi'pa o'hi dana'xiéhï, one hun-
tp6, titpë' (28: 207,208, 210), (1) any natu- dred and thirteen. Wipe o'hi topa'zlhh,
ral orifice in the human body.-nizu'xti one hundred and fourteen. tai'pa o'hi
ape, the meatus auditorius. Mate tpW, kaa'zïhZ, one hundred and fifteen.
the anus. ptet ntpe, the nostrils.-(2) tsi'pa o'di noapa', one hundred and
an artificial orifice: aftkaap tpe, a gun twenty. tsi'pa o'hi nonpa' soasa'rght,
muzzle; aftkga'toinnizuzioe tpi', a gun's one hundred and twenty-one. tsi'pa
touchhole.-kïdutpX, to make a hole for o'hi da'ni, one hundred and thirty.
another-mode not specified (ya'kYdu- tsi'pa o'hi da'ni soasa'zëhë, one hundred
tpë, a'xkidutpë'). ikldutpL', he ... . and thi ty-one. tai'pa nonpa', two hun-
for thee (you). i'ftkkdutpW, I ... . dred. tsi'pa nonpa' sews/Wig, two
for thee (you). ya*'xkïdutpV, he ... . hundred and one. tsi'pa noapa' noa-
for me. hiya*'zkïdutpë', thou (you) pa'z, two hundred and two. tsi'pa
.... for me.--datpë', to bite a hole nonpa' o'hi, two hundred and ten.
through. daW datpW, to bite a hole tai'pa noapa' o'hi soasa'xhhg, two hun-
through an object (i'dase i'datpe, dred and eleven. tai'pa noapa' o'hi
ndasi3' ndatpE).--natpé, to make a hole noapa'xëhë, two hundred and twelve.
through with the foot. (1) asi'tea4W, tsi'pa nonpa' o'hi nonpa', two hundred
to break a hole through ice, etc., with and twenty. tsi'pa rw*pa' o'hi nonpa'
the foot (aya'ai i'natpë', nka'si enatpë'; soasa'x, two hundred and twenty-
pl., asi' na'tpetu', aya'ai i'natpëtu', one. tsi'pa nonpa' o'hi da'ni, two hun-
nka'ai 4bhea'tpëtu'). (2) max(' nettle, dred and thirty. tni'pa dani', three
to make a hole through an object by hundred. tni'pa dani' aoasa'xihë, three
kicking (i'naxth i'natpès, tbenaztë thena- hundred and one. tsi'pa dolt' n*pa'-
tpë'; pl., naafi natpistu', i'nax(é i'naxkhk, three hundred and two. tsi'pa
tpftu' d*na'xth dnna'tpirtu').-ukpë', to dani' o'hi, three hundred and ten.
make a hole through by pressure tsi'pa dart' o'hi sonsa'xghl, three hun-
(yukjW, dflkukpë').-hutjW; mieon'ni dred and eleven. tsi'pa dani' o'hi non-
fry hutpE, to dig with a hoe (mikon'ni pa'xhhë, three hundred and twelve.
ayo*' yutpe, miko*'r,i nnos' ditkutpt'). tsi'pa dent' o'hi nonpa', three hundred
mazawowni eon' hutpis', to dig with a and twenty. lei/pa dani' o'hi nonpa'
spade (maxawo*'ni ayon' yutpe, maxa- sonaa'xëhë, three hundred and twenty-
won'ni nko*' dfïkutpW ). dusa hutpe, to one. tsi'pa dent' o'hi dent', three hun-
tear a hole through. dukeasadi hutpèf, dred and thirty. tsi'pa topa', four hun-
to cut a hole through with a knife. dred. tsi'pa ksani' or tripa han, five
íiftksapikon odi hutpë, to cut a hole hundred. tai'pa akeirpV, six hundred.
through with an aa. u'tdpï, hole tai'pa naa'pahudi', seven hundred.
(16: 8). ama' tape', amen' tupe', hole tsi'pa danhudi', eight hundred. tai'pa
in ground (21: 28; 27: 7, 10).-okpV, tckareë', nine hundred. tai'piatcya' (tsi-
any artificial opening in the human pa+intcya), "old man hundred," one
body. nixuxw' okpë', the places where thousand. tsi'pintcya' so*sa'xëhë, one
the ears have been bored for wear- thousand and one. tai'piatcya' o'hi
ing earrings. pee' ahudi' tpanhin' ao*sa'xëhë, one thousand and eleven.
okpW, the perforation of the septum of tspaa.-atapan'hi, to stick or adhere to
the nose. (Also 28: 124, 171, 176.) an object. atrpan'hi kte' kan, he stuck
to it when he hit it (1:11). naxte kan ing pains. maklïdtdth@ on tyi, "medi-
atapan'hi, when he kicked it he stuck cine for darting pains in the chest."
to it (1:12). atspan'tspahi', to stick or buhe', thunder; the. Thunder Being
adhere here and there, to be sticky or (28: 1, 257). - tuhe' naze yihi', he
gummy. (G. gave this as, hadespa- thought that he heard (it) thunder.
pahi.)--a'tapanyj to cause one object to tu'he hands', it still thunders. (Also
adhere or stick to another; to glue or p. 118: 7.) tuhe'di, it thunders.
paste one object on another (atspanhayg, tuka', that way; in that direction.-tuka'
atspanhdñ+k) . donhi', look that way!
-tu, usual pl. ending of verbs and nouns. tû'k4ma'goani or tiilmiagonni, to go
Used when the act or acta were seen underneath.-ninduzpg tdkemagonni,
by the speaker. utantu', they (went "going under the trousers," drawers.
and) sat in it (while I was looking). dozpi tdkmagonni, "under cloth or
hi and sometimes ki and ti are changed dress," a skirt or petticoat.
to x before this ending.
tukanni, tukani' (28: 1); generic: his
tif, here (p. 187: 11, 12, 13, 14). or her mother's brother. ya'tukan'ni,
tüdW, long, tall, as a person (i'tüdë, thy uncle. d'ñktukanni (Bj., M.), nka'-
d'ñkdtiidë').-inau't, "long teeth," tukan'ni (Bk.), my uncle (tukan'nitu',
canine teeth (=inaupsdnti). ainto'tildë' ya'tukannitu', d'ñktukan'nitu' (Bj., M.),
dande, the boy will be tall. tohoxka' or nka'tukan'nitu' (Bk.) ). -tukan'ni
tilde, the horse is high (cf. nasal', aka', his or her real or potential moth-
kohl). tu'ti tüdëxti', very tall. tarsi er's younger brother (yatukan'ni aka',
Sidi melikson tüti Matti, "the very tall dñktukan'ni aka'; voc., tukanni' aka').-
variety of yellow broom grass."- tukan'ni noxti', his or her real or poten-
tiidaxp', a perch (fish).-du'tfdidi' tial mother's elder brother (yatukan'ni'
(masc. verb); asa+hin du'ttdidi', to noxti', dñktukan'ni noxti'; voc., tukanni'
stretch the arms straight out horizon- noxti'). (Also 22: 2, 3, 6, 8, 9; 28: 39,
tally (i'duttdidi', ndu'ttdidi'; du'ttditu', 62; 28:20, 34, 52, 55, 64, 80, 222, 229.)
i'duttditu', ndu'tlditu').-du'tïdixan' titkixyg'.-yaka'kdx Wine, to rest the
(fem. verb); asan'hin du'tldixan', to
face on the palm of the hand (yaka'-
stretch the arms straight out horizon- ktlx i'tdkïxye, yaka'ktlz d'ñkdtd'kfxyl').
tally (i'dutectixan, ndu'ttdixan'). yaka'kttx tdktxyë' nafi,i', he is (i. e., sits)
tu'di (17: 9), root, stump.-tudiyan', a resting his face on the palm of his hand.
stump (cf. udi'), hence, the base of an Tükpa', Atakapa. 7hkpa' hanyadi', the
object. insu tudiyan, the rootaof teeth. Atakapa people, an Indian tribe of
asanhi" tudiyanspewayan, his right arm Louisiana.
above the elbow. wanes' tudiyan taa-
kani', his left arm above the elbow. ttíkpë'. tükpe ondi', she changed into it
tudiyan ka' ndu'ti xya', let me eat the (14:27, 29; 18: 2, 10; 22: 2; 28: 92).
roots (1: 2). aye'kiyan tudiyan' kë duti- tü'kaïlsi or ttíksïkiyaa, hie real or po-
tcu'tca'yg, he dug around the corn and tential sister's eon, applicable to his
pulled it all up by the roots (1: 3). father's brother's dáughter's son, if
ayitut, stump (14: 28). (Also 21:19. )- the mother is older than himself
atuti', the large root (with a white inte- (itd'keiki'(28: 58; 28:12) yitü'kalki (yan)
rior) of a thorny vine. The Biloxi dñktii'ksiki(yan); voc., tükelki').-
used to grind the root and use the meal tiíc'kstki aka', his real or potential
as food. The meal made from this younger sister's son, including the son
root was called atuti' nüpxi'. of his father's brother's daughter
tiíditdñhe.-tü'dddüht'di, to shiver, as younger than himself (yitii'kalki aka',
with the cold (i'tüdddühe'di, ntü'dddü- dñktü'kslki aka'). (Also 17: 3, 7,11,16.)
he'di); subsequently given thus: to tukain, the armpits (i'tuksin, ntuksin').
have the ague (tü'düdühaye'di, tit'düdü- tiialdlë' -e'tüxkike', it makes no differ-
hdñks'di).-tl'dïdthi (-di?), to have dart- ence (14: 17, 21).
282 BUREAU OF AMERICAN ETHNOLOGY Duna.. 47
Tani'cka (in composition), Tunica.- eyes," the iris. Onsi'x tittcon', "Fish (?)
Tuni'cka anyadi', or Tuni'c&a hanya', a eye," the Great Dipper. Ta' t4tcW,
Tunica, the Tunica people. Tuni'cka "Deer eyes," two stars known to the
ha"xti', a Tunica woman (Bj., M.). Biloxi in Louisiana, sometimes called
Tuni'cka tanyaw, "Tunica town," by them the "Buck eyes."-tdtcon'
Markeville, Avoyelles Parish, La. ksepi', to be clear-sighted (i'tc'ttcon i'kse-
tilpe'ta.--kawatúpeta, whose (p.138:16). pi', il'ñkatkllco'fi&eepi').
tipi', ttiwi' (p. 139: 4, 5), a pail or tutu'xka, tuduaka, tiiduxka', short
bucket.-tiípi' nitani', "large bucket," (the ancient word; the modern form is
a tub. tëduxka or tudux&a).-a'yinaxtu' tutu'x-
tiipo', (it) burst (28: 42) (cf. po. ) ka, your (pl.) hair is short. nkinau'
tiísi.-tiiaiyE, to pull another backward tudux&a', my teeth are short. do'xpë
(tusi'hayë', tfsi'hdfl') (cf. si). tiiei'- tëdu'xka, or do'xp tëduxka', "short
hinya' dande', I will pull you backward. shirt," a man's shirt or a woman's
When one already holds another, sacque. do'xpë tëdu'xka ni'ki, without
duxtan ttiaiyë is used; but if he grasps a shirt, i. e., stripped to the waist
him at the moment of pulling him (=yoxa).
backward, dud tüaiyl4 is correct. tuwa. kokohë' tu'wa kl'di nidi, he was
tflaii'fi$i or tuaufil±yan, his real or po- walking back and forth making a noise
tential elder sister's daughter, includ- (8: 24).
ing the daughter of his father's broth- tyi, atixyi or tixyi, medicine (see ri).-
er's daughter older than himself (yitd- tyi' kúpini' ku'di, he gave bad medi-
rú'ñki(yan), ú'ñktde i(yan); voc., cine, i. e., for the purpose of killing a
tdnüf &i') (cf. tañki).-t leil'ñki aka', his person. popoxtyi, "swelling medi-
real or potential younger sister's daugh- cine." mg& tldldlhd on tyi, "medicine
ter, including the daughter of his for darting pains in the chest." amihon
father's brother's daughter younger tixyi, "fever medicine," a weed. atix-
than himself (yi'tdafi'9tki aka', u'ñktd- yi' kúxwi', "medicine coffee," tea.
8úñki' aka'). tyi' núpihi', "sweet-smelling medicine,"
tfltce', (it) touched it (28: 191).-tdtce'di, a tall variety of clover, found in Loui-
(it) touches her(20: 3). tdtca'ya ni, do siana. It differs from the following.
not touch it (28: 189), tyi' nüpihi' uka'hi, "resembles tall
tfltoku', to spit, expectorate (i'tútcku', clover" or "the sweet-smelling medi-
d'9ii atiltcku'; tútckutu', i'tútckutu', cine," a species of clover which is
t'ñ&attttc&utu') (28: 134).-tatckt', sa- found in Louisiana and elsewhere; it is
liva. only a few inches in height.
tfltcfln' or tfltcon', the eyes of one per- fl, u + (14: 19), interjection Oh! (2: 19).
son; his or her eyes (i'tcttcún', uda or da.-udati', uda'tt, light of any
iiñka'tcútcún'; titick++tu', i'kitcúntu', nñ- sort; the light of day, of the sun or
katcitteilntu').-i'teúteûn'hin sanhin'xa, moon, as distinguished from firelight
your eye on one side, one of your eyes. (udaki) (30: 5). oti, (they) shine
ii'ñkatcteeúr+' kúaidde'towe, my eyes are (p. 142: 16). pet-udati, firelight. ina'
full of smoke. ii'Raëatcútcún' inspe'wa hoode', the sun shines.-udaki, firelight.
ne'di, my right eye pains. 11'ñka- uda'gayi (= udaki + hayi?), "light all
tcdtcún' ka'skkani'wa pahi', my left eye the time" (?). peti udagayi, firefly.
is sore. teen' widwi'de unni', his eyes uda'k sttigonni', or hadakatugonni (Bk.),
twitch often. teens pl'tepitsedi', to "light made to stand up," a candle or
wink the eye(s). teen' ahi', the eye- lamp (Bj., M.). uda'k tittlgon ni' xwú-
lids. tdtcún' ahi' ta'wiyan, the upper dati', " light made -to -stand-up glass,"
eyelids. tdtcdn' ahi' xwühi', the lower a glass lamp. uda'k atilgon' ha'tianni',
eyelids. tiiicdn' saw, the white part of "a light that has a house over it,", a
the eye, the cornea. tiitedn' su' süpi', lantern. xwúdati', light within doors,
"the black seed of the eye," the pupil. coming from outside; hence, window
tdtcten' süp&a', the "dark part of the glass (?). ondonhon' xwúdati', "to see
DORSET-SWANTON] THE BILOXI AND OFO LANC{UA(iEB 28$
with light from outside," window glass. ki'ñkiñke, half (20: 11, 36). pakikiñge,
kxwtldati', translucent (?), transpar- midnight.
ent (?) "the light comes through,"" ukpe' itka'xgye', given as meaning, to
"one can look through," hence, glass. put a curvilinear object under the blan-
konicka' kxwildati', a glass bottle. ket, next the body and above the belt
ndi', a stalk or trunk of a plant, etc. (cf. (tukpe' itka'xeh e' ha'yitu', given as the
tu'di).-cyan' udi', the roots of trees, 3d pl. ).
etc. haatale tani' udi', a banana stalk. ukaani', very soon.-ukaani' nda' dande',
ptea'to udi', the cotton plant. dñkokon I will go very soon. akiüxyi' uk8a'ni
udi, yanikaiyof udi, a pipestem. u'di hu'yaxkiye' na'dñkihi', I hope that you
mïsk udi', the "fine" or "small wood will send me a letter very soon (4: 5).
tree," the pin oak or water oak (cf. (cf. keahos'.)
toaxku). udi' milk u' anaki',"the fruit ü. !, psha! (29: 31).
of the pin oak," an acorn of the pin nxi.-dau'xitu hi na'uñkihi', I wish that
oak. uti', mast, acorns (14: 19, 22). they would bite it off (p. 144: 9).
udu', a drum.-u'dukte' (=udu'+-ktedi), dauxi hi ñkihi', I think that he ought
to beat a drum (u'du yakte'di, u'du to bite it off (p. 143: 32). (Alto p.
xkte'di). u'dukte' heda+, he has fin- 143: 33; p. 144: 10, 11. )
ished beating the drum. u'dukte' uatë', oxtë' (28:194), to make a fire, to
he'detu, they have finished beating the camp.--ortetu, they make afire (22:16).
drum. pe'ti uxte or petu'xte, to make a fire
ne, to boil, stew, or cook anything (i'ue'- (29: 28) (pe'ti yuxte, pe'ti nkuxte; ux-
di, nkue'di).-o i'ue'di, did you boil tétu', nkuxtëtu'). pe'ti uxta', make a fire
the fish? o iva' da'nde, will you boil (said to a child) .-kuxtfni', not to make
the fish? uwe (29: 14), uE (14: 7), a fire (kuyu'xti;ni', nku'xtkni'; ku'xt tuni',
huwe (29: 16, 21, 32): uwedi', stewed kuyu'xtftuni', n4u'xtktuni').-kyuxtë';
(28: 137, 138). o /ewe', cooked fish pe'ti kyuxtE, to make a fire for some one
(8: 15, 18). u'a, to stew (p. 143: 17, (pe'ti ya'kyuxtE, pe'ti a'xkyuxtk'; pe'ti
22, 23). ñku'a, I stew (p. 144: 25). kyueltu',pe'ti ya'kyuxtftu',ppe'tia'xktyux-
kueni', not to boil or stew (ku'yue'ni, tftu'). petinki'ntyakyuxtf,did you make
nkue'ni). o kueni', not to boil fish. the fire forme? pe'ti yan'xkyuxLa', make
wax, cooked (28: 204). awahi, to get the fire for me!-kyurtgni'; pe'ti kyu'-
cooked, to get done (14: 8, 7, 8, 9; xteni, not to make a fire for another
28: 69, 70). awa'hiye, she got it (pe'ti ya'kyuxtëni', pe'ti a'xkyuxtkni').
cooked (14:8, 7). toapi' a' tam' yanzan, (Alto 20: 7; 22: 1, 5; 28: 57, 89; 28:
where is that stewed fox liver? (p. 155, 203.)
187: 1). (Also 8: 19, 20, 23, 27; 9: 5.) uxwi', dry, as grass, clothing, etc.-do'di
ukafilga'yi, her vine (28: 179). uxwi', his throat is dry, he is thirsty
uka'f ki, ukanx (28: 85, 88, 180, 193), it (ido'di uxwi',ndo'di u'xaoi; doxtu' uxwi',
caught on, it caught him. i'doxtu' uxwi', näo'xtu uxwi'). do'di
ul¡e', to resemble some one a little (yu'ke, uxwi' dande, he will be thirsty. doxtu'
nkuke').-nyu'xe, I resemble you a little. uxwi' dande', they will be thirsty.
tyi nüpihi ukahi, "resembles sweet- ndo'di u'xwi dande', I will be thirsty.-
smelling medicine," a species of clover. =won' (=uxwi -+ on), to have been dry.
uk kiñge, one half (p. 122: 20).- do'di =won', his throat was dry, he was
uki'kiñge yuke'di or tefna'ni nedi' ko uki'- thirsty (ido'di uxwon', ndo'di uxwo++';
kiñge,half as many. tca'naaka nedi' ko doxtu' =ton', i'doxtu' =won', ndoxtu'
ukikiñge, half as large. kcixka' nedi' ko uxwd).
tca'naska uki'kiñge ko' akane' e'naska umaa, to bathe.-fiku'mafl, we bathe
na', this hog is half as large as that one. (10: 29). uma'kidi', go and bathe!
Lcehe'das nedi' ko uki'kiñge, half as tall. (male to female) (10: 31). u'maktE, go
skkuti' nedi' ko uki'kiñge, it is half as and bathe! (female to male) (10: 32).
deep. ti nib ko kowo'hi ti ne'di uki'kiñge, una (P).-kuna'tuni', there are not that
that house is half as high as this one many. Ta++yan' hanya' tcfna'nti ko'
83515' -Bull. 47-12--19
284 BUREAU OF AMERICAN ETHNOLOGY [Butz. 47
Tasyi'ñkiya* ha'ya' e' kuna'tuní', there on something, to stand it up (yeti%

are not as many people in Lecompte as lei', nkusti ki').-itba'ya* tad di', to
there are in Alexandria (p.122: 22). set a perpendicular object in some-
nna'd, to parch, as corn (yu'nasi, nLu- thing. sdnnitosni' koaha' a"ya' oani
naaí). uns honni' (= unasi + oUni), to uata'z km e'di, a ni' ky4'hoa ye'hika*, he
fry meat, etc. (una'sayowni, una'snkoW- stood up a tar baby close to the well
ni).-toxpi' a'eûne'yl ya*xa*, where is and left it there (1: 8).-kyettki' or
that fried fox liver'? (p. 188: 32). kyuádki (6: 16), to set a perpendicular
'maid f, (he) preened her down in it object on something for another person
(28: 203). (ya'kyuwtki or kyustdki, a'zkyualki).
unatd'ktcl, to dodge; evade a blow, yi'hyuatki', I .... for thee. ya*zkyu'-
missile, or person by dodging (yu'nateY'- stki, he .... for me (preceded by ew-
ktd, nLu'natá'ktci).-unatentcïdi ha- ande), you .... for me (preceded by
kü'nüki, when he dodged (the Bear) ayindi). in4i'nt yakyu'ethi, you ... .
he (the Rabbit) escaped (got out for me (sic). klatd'ki, set it down be-
from the hollow tree) (2: 27). una'ktc>- fore him! (8:6). (Also 24:1; 29:26.)
iid, he dodged about (18: 8).-kyu'- ntcine', to mies the mark in shooting
nakl'kd, contraction from kiya' taea- (yu'telnï, nku'tdni) (20: 25) (cf. gyp).
td'ktdl, to dodge again. utcltcpi', to kiss; to suck (yule/lc-pi',
uni', a plant of any kind (cf. tea). r4u'tcïtcpi').-nyu'tclkpi' dande', I will
ptça'to uni', the cotton comes up.- kiss you. nyu'tcltcpi' to na', I wish to
hauni', hominy made with lye, hulled kiss you.
or lyed corn. ñka'on, I make hominy
(28: 228) (or from os). ntcn'wï, borrow it (26: 78).
unoxW or unoxwö', to live with him ntd', a pigeon.
or her (yu'noxl, n4u'noxl; pl., u'nozktu', it'teaa or tttsaw, hot.-d'tsanxti', very
yu'nozëtu', tubu'noritu').-isyt'nox?, I hot. ma'na d'tsa*zti' ktedi', to hammer
live with you. ya'fl unozl', he or you hot iron, as a blacksmith does. ma'su
live(s) with me. Toftkana' kdnkdn' d'tea*xti' tcti' owni, to make iron red
unozl' ha'nde ön'xa, it used to be that hot.
the Rabbit lived with his grandmother. uwusë.-u'wu'sïdi', to make a crunching
nktlnnoxl' n4a'nde o*'xa, I used to live sound, as by walking on ice or hard
(lit., be living) with her (long ago). snow(uwtYauyl'di, uwtYshdñWe'di; uwtYs-
t itflnozl' nLa'tdfe o*'ni, I did live with etu', uwt'euy?tu', uwti'ahti#Lftu').
her for some time. nkdnnoxE za nka'- nyë', to leak (p. 139: 4, 5).
nde, I am still living with her. ted- tlfikktciiw sayi', onions (5: 4).
ma'na ktednyan' unoxtor a'nde u ni', sign of continuous action (?) (cf.
it used to be, long ago, that he was on).-ina'hu unni', the sun is coming.
living with his grandmother.-kuno'- da unni', he is going. ida' u*ni', are you
xlni', not to dwell or live with him or going? nda' u*ni', I am going. on, still
her (ku'yuno'zlni', nAuno'xlni'). on the way (22: 6).
npi', to be tired, weary (ayu'pi, nku'pi). û*ni', or ßani'yaa, a mother; his or her
u'si, the sting of an insect.-kanx mother (ayo*'niya*, nkonni'ya* (Bj., M.)
naakl, "bee -with -long -sting," a wasp. or n4tinni' (Bk.) ). dnni', O mother!-
nisi'. -wax usi', to put on overshoes (wa'x dn'ni(ya*) e' ande' or dn'ni (yan) e' nag -
yu'si, wa'x d'nkuai'). uatl'; wax odtl', Li',
W, he or she has a mother. ayo*'ni-
to put on shoes (yu'etl, d'lluetë). wax (yan) e' ande', or ayon'ni(yan) e'
ustl' na'4i jaw, he is putting on his nañki', you have a mother. nkon'ni-
shoes (said if seen by the speaker). (yan) e' ande or n4on'ni(yan) e
uafahin.-uain'hinye; ilnni' usi*'hinye', to nañki', I have a mother. osni'yan, his
plunge (hot iron) into water (usi*'hi*- mother (28: 72). honni', mother! (in
hayï', usin'hif[ke') (28: 210, 214). address) (28: 139).-onnyuwo', my
natlki' uattí'ki (18: 3) , ustit'ki (28:184), mother's elder sister (real or potential),
note/a, to set a perpendicular object literally, "my elder mother." Used by
s
both sexes. (Also 8: 11, 13, 18, 19, 21, may have referred to the anteroom of
24, 27, 28; 28: 152, 158, 168, 179, 180, an earth lodge. aye'wi, ayepi, or eyewi,
192.) a door.-aye'wi ko u'dunahi', he faces
-wa, -was, -we, locative ending; toward, the door. ayEwiyan', the doorway,
in that direction, into (cf. wahe); in doorhole, as distinguished from the
dowa, ewa, hews, kowa, tewa, perhaps -wo door itself (ayewi). eye'wi dupazi'
is an equivalent of -wa. asonwan', into (used by men and boys) or eye'wi
the briers (1: 20) (cf. wahe). isa' we dupaxkan' (used by females) , open
de', to rush madly into a dense thicket the door! eye'wi ktttske'yë, to shut
(iea' i'we ide', isa' dñkuwe nde').- the door. eye'wi tedgönye, to
-wayaw (=-wa-F-yaf ), locative ending; bolt the door. aye' yiñki', "little
toward; in that direction. pdtsaya door," a window. (Also 8: 20, 21; 10:
wayan, "the sharp side," the edge of a 10, 25, 33; 14: 29; 21: 31, 35; 28: 125,
knife.-yuwa'yan, toward. ayande'yu- 133; 29: 33.)
wa'yan, toward the place where you (are wahe.-wahudi, to cry out (as from fear)
or) shall be (2: 29).-wa'de, toward. (i'wahë'di, ldñkwa tedi; pl., wahetu',
an'xu wa'de or an'xu na'ñkiwa'yan, to- i'wahetu', d'ñkwahetu) (cf. wiihe). tcï'-
ward the stone. aya"' wa'de, toward dïka i'wahë'di, why did you cry out?
the tree.-e'wa or ewa', to that place, Ans., nkinskE nixki', because I was
in that direction; beyond; farther. scared.-wahüdi', to cry, bellow, squall,
e'wa kida', go farther! wite'di ewa', day as a child; to cry or squeak, as a mouse
after to -morrow. e'wa nda' xo, I will or rat (wahaye'di, wa'hañkëdi').-aoahë-
go farther if. "e'wa ide'di, did you go ye, to cause to cry out, as from fear or
farther? e'wa ande, he moves there, pain; to make cry, squall, squeak, etc.,
he is there (e'wa aya'nde, e'wa nka'nde; as a child or rat (wahë'hayl', walte-
e'wa yukedi, e'wa i'yui 'di, e'wa nyu- hañkï'). dash waheye', to cause to cry
Wdi). e'wa ka'nde hantca' hangs, he out by biting or holding in the mouth,
was there, but (he has gone elsewhere). as a wild animal does the young one
e'wa yuktdi hantca' hanan, they were of a deer, etc. (i'dasë wahe' hayE',
there, but (they have gone elsewhere). etc.). wahEhinya' dande', I will make
(Also 14: 25; 17: 2; 28: 50, 169, 238.) you cry or squall. wahë'hiye, he made
wa, very (14: 7).-wa'adi, very (27: 21). you scream, etc.-mahe, to cry out,
wa'di, always (7: 14,15). aya'dë wadi, halloo (18: 10). mahedi', to halloo,
you are always talking. aya'duti wadi, whoop; to cry as the diving duck does
you are always eating. i'yante wa'di, (ma'hayedi', ma'hdñkedi'). anima ma-
you are always sleeping. (Also 14: 12; hedi, the diving duck, "the duck that
17: 4, 12; 19: 15,16, 19, 22; 22: 4, 7,12; whoops." (Also 10: 33; 13: 3, 4; 16:
25: 7; 28: 18; 28: 18, 68, 227; 31: 22.) 5, 10, 14, 15; 20: 4, 5, 8; 28: 60; 28:
wa, to have (?)-a'yix wadi (14: 23). 41, 205, 227.)
wahe, to go into (cf. wa).-waha'yonni', wahu', snow.--wahu' sïnr, the snow
to go into or under, as a shed or melts. wahu'skittlxti', the snow is very
pile of brush (i'waha'yonni, 2d pers.). deep. tohana'k wahu', it snowed yes-
wahetu', they went into (10: 13; 27: 8). terday. wite'di ko wahu' dande', it will
uwahe'tu, they went into (31: 31). snow to -morrow. psidë' wahu' ko nde'ni
tt9Cka'wahe, we went into (the water) dande', if it snows to -night, I shall not
(p. 152: 28). ti kuwen (ti uwe'), ti ku'- go. wahu' nedi', it is snowing now.
yuwe'ni, ti nkutáe'ni, ti kuwe'tuni'(8: 16). wahudi', it snows.-wahu' xohi', "an-
teak wahayonni, "what the hands go cient snow," hail. wahu' xohi' idf'kan
into," glovee.--uwe'; ti uwe, to go into nde'ni, I did not go because it hailed
a house (ti yu'we, ti nkuwë'; pl., ti uwa- (literally, hail it -fell -because, I went -
hetu', ti yuwa'hetu', ti nkuwa'hetu'). not). wahu' xohi' I'd nE, "the ancient
ease nctedi, I went in. ani kuwë, snow stands falling," it is hailing now.
"to go into the water," to sink.-wë- tohana'k wahu' xohi' i'dë, it hailed yes-
dädi', the entrance to a lodge. This terday. wife' di ko wahu' xohi' i'da
286 BUREAU OF AMER ICAN ETHNOLOGY [BULL. 47
donde, it will hail to -morrow. wite'di wait', wax, shoes.- waxi' apa'stak on'
ko wahu' xohi' idV ko nde'ni donde', heda"', the shoe has (or, the shoes
should it hail to -morrow, I shall not go. have) been patched. waxi' pa'taltcu'di,
wahu' xoxo'hi, "ancient snows," hail- to pull off shoes. wa'xi ma'yisni tpl',
stones.--wahu' ktídllska', a snowbird. to wear holes in shoes by walking on
wak, wax, wake, a cow, cows (derived the. ground. a'fiksa waxi', "gun shoe,"
from the Spanish word vacs); waka is the butt of a gun. wa'x yihi'xti, many
also a contraction of wakahi, cowhide, shoes, shoes. wax usi', to put on over-
rawhide (see waka' tctdiy5' hi*kïtciya' shoes. wax ustk', to put on shoes.
ti'o*yan'):-wa'k ifidë', cow manure. wa'xi nask»', long boots. wa'xa xa'pka,
ta*si' wak du'ti ng , the cow is (standing) "flat shoes," slippers. waxta'bdeyi,
eating grass or hay. tohoxka' wa'k ya" overshoes.-waxi*'psttlgonni' (= waxi
ndo*'ho*, I saw a horse and a cow. wa'k { ptettlgonnit ), a metal awl, "that with
so*'sa ifZkta', I have a cow (5: 6, 7). which shoes are sewed." (See pstd'ki. )
waka'kan kito'weyl', to swap cows. adu- (Also 28: 44, 56; p. 120: 15,16, 19, 20;
hi' ndosawhi* waka' ng a'pxuye'di, this p. 121: 2.)
cow on this side of the fence is apt (or, waxka', soft (?).-ayè'k wa'xka, or ye'k
prone) to gore. waka' ne ka'ta, whose waxka', green corn. tcäoi'k uxixka', the
cow is this? waka' ne ifikta', this is my soft-shelled turtle.
cow. wax ia'hixti', or waxtaxti, to have wasi', salt.
many cattle-wa'k tndoke',abull.-oak wata', to watch, or to watch over (iwata',
tcon'tktltsi', or wak tcdllkPai (Bk.), "cas- nkuwa'ta). wra'tgtu, they watched it
trated cattle" (7); oxen, steers (Bj., (18: 14).-wata'ye, (they) made her
M.) .-wa'k yifiki', "little cow, "a calf. - watch it (20: 8). akldfsti wata,
wakJo' (=waka -}- yo), "cow meat," "watches a store," a clerk at a store.
beef.-wa'k ahi', a cowhide; leather (Also 18: 14; 21: 21; 22: 5; 25: 2; 27:
(Bk. ).--wakhk' (=waka -F ahe), cow 21.)
horns. wakhë' niskodi', cowhorn we.-we'yl, wire, . to have sexual inter-
spoon.-wa'k Iasi', milk.-wa'k ta's course with one (we'hayl, wehen l';
onni', "to make milk," to milk a cow we'heyëtu', we'hayëtu', we'hettkltu'). we'-
(wak ta's ayon'ni, wak La's nko"'ni; wak hi$ya' donde, I will have intercourse
ta's o ntu', wak tea ayontu', wak ta's with you.
nkontu').-wak ta's atctnni', "milk wide.-widwi'de unni', to be twitching
grease," butter.-wak ta's ptçasktanni', often. gtltctin widwi'de unni', his eyes
"milk bread," cheese.- Waka' tel twitch often (cf. wdd1).
hin'tctfciya' ti'onyan', "Place where the wlhi', juice. That this is the meaning
man who Reddened Rawhides Used - appears from Gatschet's word, " wi-
to -live," Bismarck, Rapides Parish, hia'," juice (i. e., wihiyan').-waxtckuye
La.-waxtcan'yadi', the name of a dark- wihi, "sweet liquid," molasses. ahwi-
skinned people who used to dwell on hi', gravy; soup. hawe'wiho'ni', gravy.
Red River, Louisiana, above Lecompte. wiho'hañ4on, I got milk from it(26: 66).
If this is wax tcan'yadi' (waka-+can (Also p. 159: 31, 32, 33.)
and anyadi), it may have a phallic wi'xka, light, not heavy (8: 9).---wixka-
reference, waka being cow; bull; teas= xti', very light.
tconditi, and anyadi, people. Witcinal, Wichita. Witeina' hanya', the.
wa'x, to hunt animals.-waxni' cpixti', Wichita people.
very skillful in hunting the game. witë, wif,e.--wite'di, to -morrow. wite'd-
wax de (=waxni-Fdedi), to go hunting e'wa, or wite'di ewa', day after to -mor-
(animals) (wa'x yide'di, wa'x nde'di). row. wite'di ko xo'hi dande', it will rain
(Also 3: 2; 14: 2; 20: 9; 22: 1, 6, 11, to -morrow. wite'di ko wahu' donde', it
16; 28: 43, 69; 27: 1.) will snow to -morrow. wite'di ko' ima-
waxy.-waxëdi', the sound of hard rain, hv dande naha'diyan', he will paddle
as distinguished from the pattering of (or row) the boat to -morrow. wite'di
gentle rain (=ani'tata'xldi'). ko' nea'da donde, I will be on the way
1)oR9xY-MW ANTON 1 THB BILonI AND OPo i.AN(3tJA(lES 287
thither to -morrow. nde' hin don'hi xyo', wu'aw4, the roar of billing water.
urite'di ko, I will. go to see you to -mor- wüsi', owßsi', all.-isi' wdsi', the toes,
row. wite'di ewa' ko yafshu'kañko', (all) his or her toes. tca'k ountsi' (all)
come to me day after to -morrow (man the fingers (of one person).
to man) ! wite'di ewa' ko yafdaahu', w .sse', the crackling noise of a break-
come to see me day after to -morrow 1 ing stick.-wwsse'di (7: 11) (in Opos-
wite'di ko wahu' xohi' i'da dande', it sum's song).
will hail to -morrow. wite'di ko sni- wßsta'hudi', the live oak, or Quercus
hixti' dande', it will be cold to-mor- virens. '
row.-wite'na, this morning (10: 2, -ya', masculine ending of imperative of
17; 14: 12). -he'wite'di, morning. verbs in -ye.heya' (m. sp.), hang it
e'witëxti', very early in the morning up! (zlhe'kan, w. sp.). urtu'wiya', turn
(3: 1, 5, 14; 7: 1, 4) . it upside down (m. sp.)! pst4gonya',
-wo, a locative ending of direction. Per- put the cork in (m. sp.)! (Also 26: 51.)
haps a variant of -wa.
wo.-kiyo'wo, another; a different one. yadëta.-ya'titim, yatuta'on, or yad la'
anya' kiyo'wo, or anya'di kiyo'wo, an- onni', a vest. ya'titim patckis', to pull
other man. af+xti' kiyo'wo, another off a vest.
woman. kú.dë'sk kiyo'wo, another bird. yahe', this.-n a'kiyasl' za na' yahe' ko,
"into' kiyo'wo, another boy. ayan'ki- this is what I always (or, usually) like (2:
yo'wo, another tree. ya'niksiyofw' ki- 10). yahe'yaf kan, away off (28: 127).
yo'wo, another pipe. tcu'ñki kiyo'wo, yahe'tu, like this, in this manner (2:22).
another dog. (Also 8: 9, 26; 9: 3; 10: yahe-de', now (Bk.). yahëdë' da'wo
6, 18; 14: 2, 3, 5; 19: 6, 7, 9, 14; 20: hu'kañko', come hither now! (Bj., M.)..
30; 22: 11; 24: 2; 26: 70, 86; 27: 12, skate yahlsdi', it is this deep. yaheya', or
14; 28: 39, 148, 149; 29: 9.) yaheya' on, in this or that manner.-
wo', masculine interrogative sign.-yi'ñ- yahe'yaf , to a distance. yahe'yan dë'
of+yoW'ni wo', are you married? (said sifhinxkan', he went to a distance, and
by a male to a man). yin4ofni wo', is when he stopped and stood (listen-
he married? yi'ñkadofni wo', is she ing?), etc. (2: 6). Tcë'tkanadi' korta',
married? (said bya male). aya'nde kaf yahe'yaf+ We' xë'hi, the Rabbit ran
li'iikinyofni wo', was it you whom I from (what he thought was) dan-
treated so? (2: 7, 15). (Also 6: 18.) ger, he went back some distance and
woaaki.-wo'xakitu, they became a- sat down (2: 14). (Also 10: 23; 28:
shamed (12: 4; 14: 12). dñkwú'ziki, I 154; p. 152: 1, 2, 3.)
am ashamed (29: 36). wiixi'kiyë, (the yahe.-yahe'yë, she took together (28:
sun) made her ashamed (29: 39). wil'- 194).-hina'hi (she) made it grow on
xtlki, (she) was ashamed (30: 1). herself (28: 56). hinya'hi (he) put the
wfida', to be hardly able to sit erect skin on himself (31: 16).
through weakness or sleepiness (i'wtl- yahi or aya'hi, a bedstead (cf. tow).
da, dñku'wdda'). yowada, "body (Also 26: 40, 42; 29: 25.)
weak," to be weak. yahin.-duyahi", to use a sieve, to sift
wtidë (cf. ade', wide) .-awode'x, sunshine. (i'duyahtif, ndu'yahin'; pl., du'yaxtu',
nowdde, burnt bare.-nowtbdl'hiyë, to i'duyaxtu', ndu'yaxtu'). ha'duih.i, to
cause a piece of ground to be burnt sift (G.). ga'dutihi, I sift (G.).
bare (nowdd fhayë, nowddë'hañkë).- yaka'kfla (cf. yatka').-yaka'kdx
wddwÛde', wddwtleW, (28: 127, 153), Het. 1, to rest the face on the palm
wldwlde', (19: 12), lightning, to lighten. of the hand.
wd'dwtlde'di, it lightens. yakida'mnfI ayi', "a small bird like a
wühe, wohë' (22:16), to bark, barking woodpecker with a white back and a
(cf. wahe').--u rihedi', to bark as a dog body striped black and white, which
does.-ohi', to bark or howl as a wolf runs round and round the trunk of a
does. tree with its head down," the mutch-
worthless.(27: 1). hotch.
288 BUREAU OF AMERI CAN ETHNOLOGY iBULL. 47
ya'kxhu', lights, lungs (G.). ha', i'yandixtu'doha', nya'ndixtu'dáhn' ).

yaku.-yaku'di, to feed another (iya'kudi, hisya'ndihin'dgha', I think of you (pl. ).
nka'kudi; yakutu', iya'kutu', nka'kutu'). hinya'ndixtu'dgha', we think of you
in'yaku'(±di), I fed you. iya'ñkaku' (pl. ). ewande' yan'yandihin'daha', he
(±di), he fed me, you fed me (distin- thinks of us. e'we yuke' yan'yandixtu'-
guished by the pronoun preceding the dgha', they think of us. ayindi/ yan'yan-
verb): ewande, he; ayindi, you. ayi'ndi dihin'dgha', thou thinkest of us. ayrn-
ko' iya'ñkaku'yan iñklya'nitepi', etc., xta' yan'yandixtu'dgha', you (pl.) think
when you entertained me, I liked your of us.-ya'ndi koya'man, to be destitute
food very well, etc. (2: 22). ñkaku'di, of sense. iyaondi koya'man, have you
I fed him (28: 45). aku'xyg na, let us no sense?-ya'ndi niki', to be without
feed him (p.15O: 22) aku'd-ha, feed- sense. iyaondi niki', have you no
ing (14: 8). aku'tudi, they fed him sense?-kaya'ndini' or kaya'ndi niki', to
(28: 137). be wanting in sense (kayaya'ndini' or
-yaxaa', feminine ending of certain verbs kayaya'ndi niki,', nya'ndini' or nya'ndi
answering to the masculine ending -ye' niki').yandoye', to be sad (i'yando'ye,
(see du, xaye).-aduyaxan, to wrap a ki'yando'ye). hi'yandi'pi hi'usan, you
cord several times around an object. are not satisfied, "your heart is not
duxayaxan, to scratch. good" (6: 19). nki'yandi'pi hi'usan, I
yasdok6.yaxdo' kg/di, to snore (yaxdo' am not satisfied (6: 10, note). ski'-
kayl'di, yaxdo' húftkedi). yandi'pi, I am satisfied (6: 19).
ya'mç, ya'maa (21: 7; 23: 10, 13; p. yani', tobacco. ya'ni dadë', to chew to-
141: 35, 36; p. 142: 1, 2), no, nothing bacco. ya'ni kuda'deni', not to chew
(masc.).-ya'mg, kadëni', no, it does not tobacco. yani'ksiyon' ( =yani+ksi+on-
burn. yaman' (fem. ), no. yaman', ni), a pipe. ya'niksi'yon sonsa', one
kadëni', no, it does not burn.-kiya'man, pipe. ya'nikai'yon nonpa', two pipes.
to have none, to be destitute of (iya'man, ya'nikei'yon na'tcka, few pipes. ya'-
yg'ñkiya'man; kiya'mantu', iya'mantu', niksi'yon yi'hi, many pipes. ya'niksi'-
ya'ñkiya'mantu'). fe'huñkë na'dltkihi' yon pans', all the pipes. ya'niksi'yon
xye'ni afiksapi' ya'ñkiya'man, I wished ama'ñki, some pipes are still there.
to kill it, but I had no gun. kaki'kiya'- ya'niksi'yon tcïna'ni, some pipes. ya'-
man, he has nothing at all.-yandi nikei'yon ni'ki, no pipe. ya'n kaon',
koyaman, to be destitute of sense. pipe (G.). ya'ni ksoni', tobacco pipe
yameki', a mosquito, mosquitoes. - (G. ). ya'ni kso'n'udi, pipestem (prob-
yamgki' yuke'di, are there mosquitoes ably contraction from ksoni hudi) (G.).
(here)? yamgki' ni'ki, there are no yani'ksiyon' udi', a pipestem.
mosquitoes (cf. akidi'). yaonni, yaon (7: 10), to sing (iya'onni,
yandi, ya'ndiyan, yanti, a heart; his nkiya'onni or nki'onni'; yaontu', iya'on-
or her heart (i'yandiyan, dñkya'ndiyan). tu, nkiya'ontu).-aduhi'safhin'yan 8jn 0'
dñkya'ndiyan Went" di, my heart beat yaon'ni në maze, did you hear that boy
(hard) . he kan', ya'ndiyan tixtixy.' who is (stands) singing on the other
na'ñki Tc4'tkana'di, when he (the side of the fence? yaon' ape', he knows
Bear) said that, the Rabbit's heart how to sing. yonni', song (G.). yon kode'
was palpitating (2: 25, 26). teake' ti' or yañko'de, "sing together house,"
yanti', the "heart of the hand," the a church. (Also 7: 10; 12: 3, 7; 14:
middle part of the palm. yandi'hin, to 26; 17: 2, 7, 10, 15; 18: 15, 16, 17;
think of him or it continually (i'yandi'- 20: 9, 27; 21: 14; 23: 9, 12; 28: 62,
hie, nyandi'hin; yandixtu', i'yandixtu', 74; 28: 167, 213, 215, 232, 244, 246. )
nya'ndixtu'). hinya'ndihin', I think of yaskiya' under.-ti yaskiya', under the
you (.--thee) (4: 6). ewande' yan'yandi'- house (p. 139: 8).
hin, he thinks of me. ayindi' yan'yanya'tc6, yatcë', or yatci', a name: his,
di'hin, thou (you) think of me. yan- her, or its name (i'yatcë (= hi'yatcg or hi'-
di'hindgha', he thinks of them (i'yandi'- , yatci), nya'tc7: or nya'tei). - ka'wakya'tcë
hindgha', nyandi'hindgha'; yandixtu'dg- or ka'wakkhi' yak', what is his, her, or
its name? hanya'di ka'wak ya'ice (Bk.), long lake. (4) Expressive of mo-
anyadi' ka'wakëhi' yatcë' or hanyadi' tion: tan'hº" yan', he is running. (5)
kawa'lahil yatci' (Bj., M.), what is the When (?): iya'ñkaku' yan, when (?)
man's name? a'xli ka'wakya'tc (Bk.), you fed me (2: 22). (6) A locative end-
what is the woman's name? tcga'f i ing, in that place, place where; where;
ka'wak ya'tcc, what is the dog's name? in some compounds, toward, unto.
tan e'di ka'wak ya'tce, what is the town's Ta"yi'ñkiyan ti' tclna'ni ko Lti'ke na',
name? (Bk.) ka'wakë'hi yatci', what is Ba'ydsyan', there are as many houses in
\his, her, or its naine? havyadi' kawa'- Lecompte as there are in Bunkie. Also
këhi' yatci', what is the man's name? in atckayan,eusanhinyan, kuiayan, mañ-
ka'wake'hi yatci' kika', I wonder what kiwayan, nañkiwayan, ndosashinyan, ta-
his name isl-yatc oo'ni (=yate+onni), wiyan, way an, etc. (7) And (= and too?).
to "make a name," to call or name a tohó'xk wak yan' ndonhon', I saw a horse
person or object (i'yatc ayon'ni, yatc and a cow. wa'k tohó'xk yan' ndonhon',
nkon'ni). ka'wakThi' yatc ov'ni, what I saw a cow and a horse. anyato' anzti'
does he call it? etañke'hi yate nkov'ni, yan ndonhon', I saw a man and a woman.
I did call it thus. ka'wakMhi' yatc avyato' anxti' yan' a'hi ha'maki, a man
nkon'ni, I call it nothing, I do not call and woman are coming. toho'xk wak
it anything (sic). (Also 20: 41, 42, 46, yaw' ndonhon', I saw a horse and a
51, 52; 25: 5; p. 155: 22, 23, 24, 25, 26, cow. anyato' an'xti yan' ndoshon', I
27, 28, 29. ) saw a man and a woman. anyato' an'zti
yata'na.-yata'naxti', very soon (24: 9; ya"' a'hi ha'maki, a man and woman
29: 17), in great haste (p. 188: 8, 9). are coming. anyato' yihi'xti anti' yan
yate', all about (everywhere) (28: 37; yihi'xti ndon'hondaha', I saw the men
p. 182: 14, 15, 16). and women.--yan-, -yan, yanx or yañk,
yatka', yatkayan, yatkia', his or her objective pronoun fragment: me, us
jaw (i'yatka(ya's), nya'tica(ya's); ya'- (when -daha is inserted or added).
tkatu', i'yatkatu', nya'tkatu'). (Also ewande' kuyan'yanni', he hates me;
17:6.)-yatkiw ivsudi', jaw teeth.- ayi'ndi kuyawyanni', you hate me; e'we
yatka' psánti', "his sharp jaw," his yuke' ko huyan'yanxtuni',they hate me;
chin (i'yatka pstinti', nya'tka psfinti'). ayindu ko' kuyan'yanztuni', you (pl.)
yan, (1) asign of the nominative (= yandi). hate me; ewande' kuyan'yandahani', he
On/ti ya"' e'yan hi' ason' tan inda'hi hates us; ayi'ndi huyan'yandahani', you
hande'txyan, when the Bear reached (sing.) hate us; e'we yuke' ko kuyan'yan-
there, he was seeking the large brier xtu'dahani', they hate us; ayin'xtu ko'
patch (2: 3). ayes' yes kadë'ni xa huyan'yanxtu'dahani', you (pl.) hate
ma'ñkif is not the wood still burning? us.-yan he', and (and too?) anya'di
On'ff ya"', "He+ha< tëna'xedi'," etc., anti' yan he', a man and a woman.
the Bear said, " Halloo, O friend," anxli' anya'di yan he', a woman and a
etc. (2: 14, 15). ekan' To'we yan' cyan' man. In the plural this becomes, yes
hi, then the (distant?) Frenchman ar- yihi he, or yan yihizti. anya'di yihi'
rived there (1: 14). tca'naska nkyë'- anxti' yan yihi' he', men and women.
honni' aya"' yan, I do not know how anti' yihi' anya'di yan yihi' he', women
large the tree is, I do not know the size and men anyato' yihi'xti anti' yan
of the tree. (2) A sign of the objective yihi'xti ndon'hondgha', I saw the men
case: wite'di ko imahin' dande' naha'di and (the) women.-yandi', the sub-
yan', he will paddle (or row) the boat ject of an action; sign of the nom-
to -morrow. da'ni ya"' tcudi', to lay or inative. "ani' kytt onnï'knkakëtu',"
put a third (book, etc.) on a pile. ta' ahi' edi' Tows' ya'ndi, "Let us dig a
ayatti' yan íi»nna'xx na'* ihi', I hope well," said the Frenchman (1: 5).
to hear that you have bought deerskins Ekikan' OWti yandi' inaWhan yahe'yas
(4: 3). (Also 8: 16,18; 7: 1, 2, 9, 12; dï' sin'hinxkan', etc., and then the
8: 6, 8.) (3) May be either nomi- Bear was much scared and went a
native or objective: ¢yo'hi yan', the great distance, and when he stopped
290 BUREAU OF AMERICAN ETHNOLOGY [sonn. 47
and stood (listening?) (2: 5). On'fi yaazas.-awaudi on'yanxan' ko toa'kan-

ya'ndi o'xpa, the Bear swallowed nañki', where is the pine forest? an-
all (of the canes) (2: 9). On'fi yandi' ee'wi ya*xan' ko tca'kanmañki (some-
he'di, the Bear said that which pre- times shortened to anse'wi yanza*'?)
cedes (2: 10). he'di On'fi ya'ndi, said where is the ax? epdehi' yanxan' ko
the Bear (2: 16). axo'g duni' da de'di tea'kann'añki', where is the knife? mi-
On'fi ya'ndi, the Bear went to gather kon'ni yanxas' ko tca'kannurlgi', where
young canes (2: 17, 23, 26). is the hoe? yañke'onni' yanzan' ko
yaßka',when.-ayi'hinyañka',nde on'knï, tca'kanmaflki', where is the saw? tohox-
I had already gone when you came. ka' ya*za*' tca'kannedi', where is the
e'yan nki*hin' yaftka', de on'knX, he had horse? tohó'xk kdécktí'dgdëtatu' da'ni
already gone when I reached there. yuke' yanxan', where are those three
e'yan nki*hiw yañka' fe o+ mañki', he striped horses? (Also 27: 28; 28: 234. )
was (lay) already dead when I arrived yaizi', the strong odor from a goat (cf.
there. inhin' yañka', nko ' he'da%ng, I yanei').--nto yanxi', the odor from a
had already made it (or done it) when negro.
he came. inhin' yañka', ayon' he'danni, yasztci.-yaWxtci tod'konni', the dia-
you had already made (or done) it phragm, or midriff.
when he came. ayi'hin yañka', nde yaf'ni, to sleep (iyan'ni, nkyan'ni (=fill-
knM, I went when (L e., shortly after) yyan'niY) ).-ftki'yan, I sleep (7: 5, 6) .
you came. iyan' you sleep (28: 95, 104, 113).
-yaakaB', while, during (cf. kan). Fol- yan'nëkde', he was sleeping so long
lows the classifiers.-ku ne' yankan', (7: 8). ñkiyan'te, I am sleepy (I desire
while he was coming back; yaku' ne' to sleep?) (7:12). nki'ya'fi.'zti., I (was)
yankan', while you were coming back; very sleepy (7: 13).ä-yan'te, he is
nku' ne' yankan' (rather, xku' ne' yaa- sleepy, "he wishes to sleep" (iyante',
kav), while I was coming back; nde' nkiyan' to (has); yantdu, iyaatetu', nki-
ne' yankan' yaku' hine, while I was yantet u).-ya*ti'xti, he is very sleepy
going, you were comingback; kte'hande' (i'yanti'xti, nki'yanti'zti, yantivxtitu,
yankan' xku', while he was hitting, I i'yant /xtitu, nki'yant 'xtitu).-kaya'-
was coming back. kte'ni hande' yankan' nanpi ni', he did not sleep till day
nkihin', "he was not hitting while I (kiya'nanpi ni', nki'yañkanan'pi ni,
came," I came before he hit him. kaya'naspi ni', etc. ).-yan ya'nanpi',
nkaduti' na'ñki yankan', ini'hi* ha'nde, he sleeps till day (iyan iya'nanpi, nki-
while I was eating (as I sat), he was ya+ñka'nanpi', ya* ya'nanptu', iyamiya'-
(=continued)drinking. i'hande'na'ñki na*pitu, nki+aW').-yan wQ.n-
yankan', nkaduti' na'ñki na', while he pa'yan, " second sleep," Tuesday. yan-
was (=sat for some time) drinking, I da'nf, "third sleep," Wednesday. ya* -
was (=sat) eating (of my own accord). topa', "sleep four," Thursday. yan-
ya'IIloi, ya'ei (27: 10), a female ani- keaWyan, "sleep five times," Friday.
mal.-nsa'yaftki', abuffalo cow. toho'xk (Also 9: 2; 14: 8, 11, 14.)
ya'flki, a mare. maxi ya'ñki, a hen. yaDsi', having a strong odor, fishy, hav-
yaeon', to treat (badly) (cf. x¢k).--4i- ing a fishy odor (cf. yanxi').-yaweixti,
kiyankon', you treated me so (8: 19). he smells very strong (29: 4). iyan'-
kkleyafikondgha, let us get ahead of one aixti, you smell very strong (29:5, 7,
another (28:170). 11).
yap'za, almost -peiya*'xa, almost night. yasaka', a kidney; the kidneys.
keinhin yan'xa, almost evening. na'pi ya*teede'.-Tanyi'ñkiya* kilhin' yantce-
yan'xa, almost day. ta'hi ya"xa, he de' Lamo'ri toehe'da*, how far is it from
almost reached death. dñkta'hi yan'xa, Lecompte to Lamourie?
I am (or, was) almost dead. kti't 2ixaxa' -y4, one of the causative endings, 3d sing.,
yan'xa, "almost noon," forenoon. of verbe, the 2d sing. being -hayë, and
(Also 17: 19, 24; 27: 2, 13; 28: 62.) the 1st sing., -haftkï, -hiftkë, or -hdñkg
DOgszY-sWANTONI THE BILOXI AND GPO LANGUAGES 291
(cf. -di, -ni,-ran). Examples: (3d) nkye'honni na', I do not know him, her,
hayiñk tcayé, nantitdidohiyf, usinhinA; or it (na attracts the accent). Earlier
(2d) hayiñk tcahayg, nantitdtdohayë, forms given by Bj. and M.: kay/honni',
usinhinhayé; (1st) hayi9tk teah*ñkg, you do not know him; kay/hontuni',
nantitsidohañ , usinhiñkë. you (pl.) do not know him; hin'hiye'-
ye'hi, edge of, closeto (20: 38, 40).-ye'hi- h4nni', I do not know you. ku'yañkye-
yan (18: 7), yehon (28: 29), ye'hikan, h4nni, don't you know me? ku'yañkyï/-
at the edge of, close to. a'ni kyit'hon h4nni to'hès, you do not know me at all.
ye'hikan, close to the well (1: 8). (Also ka'wa nkye'hdntuni' naxo' nkan'yasa'xtu
18: 11, 15; 26: 23, 40, 82, 73; 28: 11, hi', when we were (or, lived as) Indians
85, 89, 213; 29: 28.) in the past, we knew nothing (5: 8).-
ye'hon, yg'honni, to know, recognize kakyi'h4ntuni' (=kawa-} kyhontuni),
(cf. yihi) (iylhonni, n+T:yëhon'ni; yëhontu', they know nothing. haya'sahi' yukï
iyë'hontu', nWhontu').-anya' kaka' ye' - kakyi'hlntuni', they who are (still?) In-
hon te' ha'nde ëtuxa' Tdë'tkanadi', the dians, know nothing.-kihi'yehon'yg, to
Rabbit (for some time) had been wish- teach him (kihi'yehon'hayë', kihi'yehon'-
ing to know what sort of person this hnñké'. kihi'yehon'hiyë', he teaches you
was (3: 3). ñkeha', I do not know (sing.) (5: 9). kihi'yehon'hinyE, I
(31: 19). hin'hiye'h4nni, I do not know teach you (thee). kihi'yehon'hinyhdaha',
you (p. 122: 8, 9, 10, 11.) At first Bj. I teach you (pl. ). kihi'yehon'yañkë',
and M. gave a'yëh4n'ni as the 2d sing. you teach me. kihi'yehmyañ.ltu',
of this verb, using it in ten sentences; you (pl.) teach me. kihi'yehon'ytdaha',
but they subsequently gave iyë'honni. he teaches them. icihi'yehon'hayidaha',
They also gave kayehonni first, then kiye- you teach them. kihi'yehon'húñlcëdaha',
honni, 2d sing. of the negative, kyehonni. I teach them. kihi'yehon'yañkadaha',
jn'yëhon'ni, I know you. yañkyghon'ni, heteaches us (or you, sing., teach us).-
do you know me? yañkyEhdn pi'hedi'- kihi'yehon'yhni', he did not teach him
din, he ought to know me. ka'hena'n (kihi'yehon'haygni, hihi'yehon'h4ñkïni').
iyëhon'ni (in fun, ka'hena'ni, iyëhon'ni), kihi'yehon'hiyi'ni, he did not teach thee
you know everything (5: 10).--a'yf- (you). kihi'yehon'yañkini', he did not
htln'ni, given in ten sentences by Bj. teach me. kihi'yehon'dahani', he did
and M. instead of iyEhonni, do you not teach them. kihi'yehon'hiyi'da-
know? an'ya sin'hin ne a'yëhtln'ni, do ha'ni, he did not teach you (pl. ). kihi'-
you know the standing man? an'ya yls'honya'ñkidahani', he did not teach us.
xe'hë na'ñki a'yëhiin'ni, do you know (Also 16: 6; 26: 17, 61, 86; p. 117: 1;
the sitting man? an'ya to'xmañki' p. 122: 17, 18, 19.)
a'Ah*n'ni, do you know the reclining yek, ye'kI, ayeki, aye] iyan, ay8'k
man? an'ya ni' hire' a'Ahún'ni, do you (used in composition), corn (26: 3,
know the walking man? an'ya tan'hin 19). yek waxka' or ayé'k wa'ika,
yande' a'yëhWn'ni, do you know the run- "soft corn," green corn. ye'k saw, yek
ning man? an'ya xa'xa ha'maki a'yA- sari', dry white corn. ye'kï kïteutu',
h4n'ni, do you know the standing men? they planted corn (1: 2). ye'k totosi',
an'ya a'xVhd ha'mnaki a'yëhdn'ni, do you "hard corn," blue corn(a species known
know the sitting men? an'ya tdi'di to the Biloxi of Louisiana). ye' núpxi',
ama'ñki a'Ah4+ni, do you know the "fine corn," corn meal. aye'ki dfxkº -
reclining men? an'ya ha'kinini ama'ñki hi', to shell corn. toho'xka aye'ki du'ti
a'yehttn'ni, do you know the walking ha'nde, the horse continues (or, is still)
men? an'ya ha'tanhin ama'ñki a'yehtk+ni, eating the corn. toho'xka aye'ki du'ti
do you khow the running men?-kyt- ne, the horse stands (= is) eating the
honni', not to know him, her, or it; to corn (given him). aye'ki 4ñ/deli/di,
be ignorant of (kiyehonni', nky /honni'; I planted corn (5: 3). ayé'k dfxdo',
kyehontuni', kiyë'hontuni', nkyehon- to husk corn. aye k kse'di, to pull
tuni). inyë'honni', I do not know you. corn ears from the stalks. ayè'k maxi
yañkyEhonni', don't you know me? ya'ñki du'ti , the hen is (standing)
292 BUREAU OF AMERICAN ETHNOLOGY (Butz.. 47
eating corn. aye'k a'hi, corn husks. there, he goes.- na'wiyihi', to wish to
aye'kiyan' tudiyan' kf dutitcu' tca'yë, he do something (but without succeeding)
dug around the corn and pulled it all (yindwiyihi' (7), na'dftktihti ; sometimes
up by the roots (1: 3). ayé'k ati', pronounced as if ndoftkihti') . ncovwe, he
"corn house," a corncrib. a'yek u'di, thought (28: 91). fe'hay4 yina'wiyihi',
corncobs. a'yiku'yan, a cornstalk; did you wish to kill him (though you
cornstalks. yll'ni (from ayeki), "made failed)? The -yë is slurred or omitted,
of corn" (?). yë'ni ptçaskdnni', corn the sentence sounding as if ¢e'ha yina'-
bread. (Also 26: 3, 19.) wiyihi'. f e'hiñki na'wiyihi' ha'nttn, given
ye$e' or Ake', must have, must (18: 13; instead of fe'yafikë na'wiyihi' ha'ntin,
23:14; 24: 6; p. 151:1, 2, 3, 4, 5, 6, 7). perhaps he wished to kill me. fe'httñ4
ykak@aa w, tin, a tin bucket (1: 9) . (This na'dfi ihi', I wished to kill him (but I
is probably better than the following failed). fe'yï na'uriyihi', he wished that
form.)-eaksú'm, tin. taken itnmuaeädg', he could have killed it. nka'duti
a tin pan. ïsksii'm mfistidce' xa'pka, a na'dfikihi' zye'ni yafika'ti, I wished that
tin plate. ayik8an' m*s*'dg yiñki', a I could have eaten it, but I was sick.
tin pan. fe'hdfikë na'uñkihi' xye'ni añksapi' ya'fi-
yëtce', his or her tongue (iyetci', nyetei'; kiya'man', I wished that I could kill
yëtctu', i'yitctu', nyëtdu'). (28: 96, it, but I had no gun. ea*' ndu'si
105,106.) -yetcpi', to tell a myth, story, na'tlfïkihit xye'ni inske'yafti' hena'ni,
or tale; a myth or tale (i'yëtcpi, I wished to take the cord, but 1
nb '; yëtcpitu', ti'yëtcptitu', nkyéte- was scared every time (that I tried
pitu'). yë'tcpi (7: 14, 15; p. 158: 31, to take it) (3: 18). ta' ahi' ayatsi'yan
32).-y tcpi' na'tcka, a short myth or d"na'xx na'dñkihi', I hope to hear that
tale.-yetcdmna', a habitual liar. you have bought deerskins (4: 3, 4).
yihi', to await, wait for.- amixkan yihi, kiya'xtu, they think about him (16: 5).
to be waiting for summer to come. e'yan xk'di no' uñkwe dnni'x ne'di, I
ono/Ikon yihi, to be waiting for winter am going (walking), though Î have but
to come. pskan yihi, to be waiting for a slight chance of reaching there again
night to come. (p. 163: 13). e'yan yaleedi na'wiyë
yuhi' (18: 3), yli'hi (8: 22), to infix, ine'di, you are going (walking),
think (?) (ayi'hi, or tiyuhi' (28: 205) though you have but the barest chance
nkihi', or nuhi'; yurtu, iyuxtu', of reaching there again (p. 163: 14).
nkurtu').-fuhe naze' yihi', he thought Tank'ks ade' flkin' sp4 na'ufíkeae'ñka'-
that he heard it thunder. antatka' nde, I am trying to speak the Biloxi
anhin' yihi', he thought that he heard a language, though I can hardly hope to
child cry. its' anni' nkihi', I thought succeed (p. 183: 16).-ndoflkihi', re-
that you were dead. ksi'hi, not think- corded at first instead of na'dñkihi'.
ing (27: 15,17) . aksix, she forgot and In Biloxi, as in Çegiha, when a and u
left it (28: 9). kiya'xtu, they think in juxtaposition are pronounced rapid-
about him (16: 5). anhin' ayi'hi naxo', ly, they seem to approximate the sound
you (sing.) did think (then, not now) of English o in no, or that of the French
that he cried. ha'ya ayi'hi naxo' (said of au in aujourd'hui.-oyixi', to want, be
many). "xki'tonni e'yan xyo'," in need of (ayo'yizi, nkoyixi'). (Also
uyi'hi ha'nde gtuxa' Tci''tkanadi', they 8: 24; 9: 4, 15; 10: 6; 16:5; 18: 2, 7;
say that the Rabbit was thinking (for 19: 15; 21: 13, 38; 22: 3, 4, 6; 24: 4, 6;
some time), "I will get there first 26: 85; 27: 3; 28: 8, 48, 79, 83, 133,
(or, before him)" (3: 4). yfihi, he 144, 145, 197, 199; 29: 33, 35; p. 118:
thought (7: 1).-heke'wihi', to think 17, 18; p. 143: 20-p. 145: 13; p. 152:
so, to think that or thus (heXfoiyihi (2d 11, 12, 13, 14, 15; p. 153: 30, 31, 32;
sing.), heke toinkihi' (1st sing.)). heke'- p. 157: 31, 32, 33, 34; p. 158: 1, 2,
wihi' naxo', he did think so formerly 3, 4, 5, 6; p. 160: 10, 11, 12, 13; pp.
(but not now).-neheyan' kYdi neovwe 162, 163; p. 185: 8, 9, 10, 11, 12, 13,
de'di, though almost sure not to reach 14, 15.)
DO68DY-s WANTON] THE BILOXI AND OFO LANGUAGES 293
yi'hi, yihi', or, ayihi', many; used as the probably the hypogastric and iliac re-
plural sign.-anya'di yihi', men. anya' gions.
yi'hi, many men. ti saw yihi', white yi'ndukpe', you cross it (a stream) on
houses. anya'di yihi' anxti'yan yihi' he', something.-tcahaman' yi'ndukpe', you
men and women. sinto' yihi' saetki'yan crossed the river on something.
yihi' he', boys and girls. anxti' yi'hi, ylnisa', yanasa' (17: 11), yünisa' (31:
many women. tcy.'ñki yi'hi, many dogs. 9), nsa (abbreviated), a buffalo (cf.
ayan' yi'hi, many trees. ha/pi yi'hi, wak).-yä'nisahe' (=yïniaa+ahe), buf-
many leaves.- yihi'xti, ayi'ati, ayihi'xti falo horn. /tnisahe' niskodi', a buffalo -
(28: 47), emphatic form of yihi; used as horn spoon. naa' ïntoki' (sic:'lndoke'f ),
a plural sign. anyafo' yihi'xti anxti' yan a buffalo bull; nsa' yañki', a buffalo
yihi'xti ndon'hondaha', I saw the men cow; nsa' yiñki', a buffalo calf. nsahi'
and women. ha'p süpka' ayi'xti, many (=nsa+ahi), a buffalo skin. nsahi'
brown leaves.-kayi'hini, not many; a utuxpi', a buffalo -skin robe. (Also 19:
few.--hi'xyg, a plural ending of nouns; 1, 4, 18; 20: 9, 11, 12, 26.)
"many." gktanni', a sharp peak; yf ', the vulva or pudendum muliebre.
lktannihi'xyë, many sharp peaks. pú'ts- yifilça (cf. yiñki and y4iñki).-yiñkon'ni
tahi'xyë, many round -topped hills. or yiñkon'niyan, his wife. nyiñkonni'
(Also 14: 16, 20, 23; 19: 14, 16; 20: 9, or nyiñkov'niyan, my wife. Voc., nyan'-
18; 23: 1, 2; 24: 2.) xohi'.-yiñkon'ni, to take a wife, to
yi'xyan, yi:g (31: 12), ayixyan, ayixyi, marry a woman (m. sp.) (yi'ñkonyon'ni
a bayou; a creek.-Onfi yixyan, Bear (m. sp. ), ni'ñkañkon'ni). anhan', ni'ñ-
Creek. ayixyan' de' di, he has gone to kañkon'ni na', yes, I am (or, have)
the bayou. ayixyan' a'kïduxtë', he has married. hinyi'ñkon te', or, hinyi'ñkon
crossed the bayou. ayixyan' ma'ñki- te na', I wish to marry you. hinyi'ñkon
wa'yan, toward the bayou. Ayixyan, as te' ni'ki na', I do not wish to marry
a proper noun, is the Biloxi appella- you. yi'ñkonyonni', are you married?
tion for Bayou Lamourie. Amoyixyan, (woman to man). anyadi' yande' yiñ-
Field Bayou. Nuxodapayixyan, Baton kovni', that man is married (w. sp.).
Rouge, La. N'isixyan, Alligator Bayou. anyafo' yoke' yiñkon'tu wo' (m. sp.), or
Tcaxtayixyan, Bayou Choctaw. Tcax- anyafo' yuke' yiñkon'tu nipa (w. sp.),
ta ayixyi', "Choctaw Creek," Lamourie are those men married? yi'ñkonyon'tu
Bridge, Rapides Parish, La. ayixyan' wo', are you (pl.) married? (m. sp. ).
yiñki', a brook or rivulet. ayi'x sanin- ni'ñkankon'tu na', we are married (m.
yan', on the other side of the bayou. sp.). kiyi'ñkontu', they are married.-
Ayi'x ' tanyan (= ayixyan + kü- iñka'fiyan' yiñkafiyan, a husband, her
dupi + nitani + yan), "Big Ditch," husband. hiyi'ñkafiyan', or, i'yiñka'-
Louisiana; place not identified; prob- fiyan, thy husband. nkayi'ñkafiyan' or
ably in Rapides Parish. Ayi'x naake- nyiñka'fiyan, my husband. iñka'fiyan,
yan', " Long Bayou," Bayou Rap- my husband (p. 121: 14) (?). Voc.,
ides, Rapides Parish, La. N pondi nya'intcya', "my old man."- yi'9Gta-
ayixtayan, Nupondi's Creek. Ayi'xyi don'ni (m. sp. ), or yiñka'donni' (w. sp.),
mak4do'tc ov'yan, " Muddy Place (=yiñkafe+ovni), to take a husband,
Creek," Mooreland, Rapides Parish, to marry a man. yiñka'donyon'ni wo'
La. Ayi'xyi xuheyan, " Waterfall (m. ep.) or Vied donyonni' (w. BP.),
Creek," Roaring Creek, Rapides Par- are you married? an', yiñka'dañkon'-
ish, La.; so called because of the water nini', yes, I am married (w. sp.). yiñ-
which falls over a rock. ka'dontu', they are married; yiñka'don-
yi'xyan, a stomach or paunch (iyi'xyan, yon'tu, you (pl.) are married; yiñka'dañ-
nyi'xyan), not to be confounded with kov'tu, we are married. hivyi'fúkadon'te,
the above.-ayi'xi, or, ayi'xiyan, the ab- or, hinyi'ñkadon' te ni', I wish to take
domen orbelly; his belly (aya'yixi(yan), you as my husband. hinyi'fi adon' te'
nka'yixi.(yan)).-ayi'tpanhin, or, ayit- ni'ci ni', I do not wish to take you as
panhinyan, the soft part of the abdomen, my husband.-yi'ñka yi'hi, her hus-
294 BVBEAU OP AME RICAN ETHNOLOGY f avu . 47
band's real or potential brother (iyi'ñka ter's son's son; his real or potential
nyiñka' yiki'). (Also 10: 28; 13:1; brother's or sister's daughter's daugh-
14: 2; 16: 13; 26: 42, 76; 27: 5; 28: ter's son (i'yiñka'kïtko'xi, nyiñka'kftko'-
2, 11, 211.) xi; voc., nyifíka'klLkoxi').-kyakd yiñ-
yi'fi$i or yif$iyaw, ifík (28: 9), small: va'kltko'xi, his or her daughter's daugh-
the young of any animal.-xdxu 'polka' ter's son's son (real or potential); his.
yi'ñki, a small whirlwind. monde' pa or her (real or potential) daughter's'
yiñki' xyM (m. sp.), her head is small. daughter's daughter's son (kyako'
nsa' yiñki' a buffalo calf. toho'xk yiñki', i'yiftka'k11ko'xi, kyako' nyi'ñka'kïtkd-
a colt. wa'k yiñki', a (domestic) calf. xi).-a'yifika, tender (G.). (Also 6:
ktu' yiflki', a kitten. maxi yiñki', a 15; 8: 18; 10: 10, 30; 14: 1; 17: 18;
chick. tcï'na yi'ñki,, a very few (2: 18). 26: 44, 45; 28: 60, 62, 84, 72, 76, 157,
akdakdsiñki, he nibbled a little. pos- 158, 160, 161, 189, 190, 201; 29: 25;
kiñki, a small brier patch. tca'k ayiñka', 81: 10.)
the little fingers. is -it ayiñka', the lit- yo', or yoya', (1) his or her body; his or
tle toes. tca'k ayiñka' iflktcanhi', the her limb (i'yo(yan), nyo(yan); yotu',
fingers next to the little fingers, the i'yotu,' nyotu') (10:18; 23: 4, 7).-(2)the
third or ring finger. isi' ayiñka' iñk- fruit of any plant.-haatal tani' yo, the
tochi', the toes next to the little toes, fruit of the banana tree.-yo'xa, naked;
the fourth toes.-hayiñki', stock; horses he is naked (i. e., stripped to the waist)
and cattle (?).-kï'yiñki'xti, to be too (i'yoza, nki'yaxa; yextu', i'yoxtu, nki'-
small for him. i'klyi9tki'xti, too small yoxtu). yoxa' zone/di, he is still naked.
for you. ya'ñk'tyiñki'xti, too small for (Bj., M. ). Bk. gave the following:
me. akue' kï'yiflki'xti, the hat is too yo'xaxti d'fko'hë, he is entirely naked;
small for him. akue'i'kïyiñki'xti, the hat i'yoxaxtt dtko'his, you are entirely na-
is too small for you. akue' ya'fiklyiñki'- ked; nyo'xaxti' dko'he, I am entirely
xti, the hat is too small for me. do'xpg naked. yowada' (=yo-i-wadaf) " body
nase ktyiñki'xti, the coat is too small weak," to be weak (i'yowa'da, nkydwa-
for him. waxi' ktyiñki'xti, the shoes da').-yo'sahe'di (=yo-}-sahedi'), "body
are too small for him.-yiñki or yifl i- makes a rattling sound," a locust. yo'-
yan', his or her son; his brother's son; sahayi', a locust (=yo+sahe'di). J. O. D.
his father's brother's son's son; her sis- suggests that this may have been in-
ter's son; her husband's brother's son tended for yo saheyë, as saheye and
(i'ytiiíkiya+, nyi'ñkiyan'; voc., yiñki').- tahëdi are synonyms.-Yosaha, Locusts
yiñkado'di, his or her son's eon; hie (Ancient of) (12:2).-yo'ni4adi', the
brother's or sister's son's son; his pulse (Bk. ).-yoskiye' (=yo+skiye?), to
father's brother's son's son's son; have the body itch (i'yoski'yy, nkyoski'-
her sister's son's son; her husband's ye).-iñksiyo', meat. iñksiyo' steüki'
brother's eon's son (i'yiñkado'di, nyi'ñ- kan sanha$Vxtiyy, as the meat was tough,
kado'di (3: 25); voc., nyiñkaalo').-kyako' he bore down very hard on it (while
yiñkiyan', his or her son's son's son; cutting it). iflkeiy0' ndu'ti na'ñk nkon',
his brother's son's son's son; his I was eating meat very long ago (years
or her sister's son's son's son; his ago ). kcick-ayo', hog meat, pork, bacon.
father's brother's son'd son's son's Layo, deer meat, venison. wakyo, "cow
son (kyako' i'yiñkiyan', kyako' nyi'ñ- meat," beef.--yutpanhin' (=yo+tpan-
kiyan).-kyako' a'kliko'xi yi'ñkiyan, hin), the soft part of the body," the
his or her son's son's son's son; his or flanks (above the hip bones), the lum-
her son's son's daughter's son (kyako' bar region.
a'kïtko'xi i'yiiïkiyan, kyako' a'kUko'xi yohi.--k'tyohi', to call or halloo to (yell.
nyi'ñkiyan). -yiñka'kltko'xi ' (=yiftki- yo'hi, a'xktydhi). iñki'yohi' dande', I
yan+akltkoxi), his or her real or poten- will call to you. ya'xklyohi', call to me!
tial daughter's son's son; his or her real i'ñktyo'hi, I called to you. hiya'xkl-
or potential daughter's daughter's son; yo'hi, did you call to me? yaduxtaw-
his real or potential brother's daugh- tanhin' niitkohi' sanhin'yan anya' Whin
DORSEY-5 WANTON] THE BILOXI AND OFO LANGUAGES 295
ne'kiyohi', call to the man who is stand- Nan', where are those three striped
ing on the other side of the railway! horses? haya'sahi' kakyi' h*ntuni',
iñki'yohon', she called to her with it they who are (still?) Indians know
(28: 209). (Also 20: 29, 30, 31; 26: nothing. sinf nonpa' yukt' ka'naxtu-
77; 28: 166.) ni', those two boys are deaf. saf i'
yohi, ayohi, $yohi' (7: 1, 9), hayo'ha yuW akütxyi' uka'de yinspf'xtitu, (all)
(7: 5), ayo, ayos, a lake or pond.- those girls read very well. ya'yuke',
ayo'hi nitani', a large lake. ayo yehon', continuous action with reference to you
edge of lake (28: 29). ayo'hiyan, the (pl.). iti' ya'yuke' on, you (pl.) lived
long lake. gyo'hi na'flki, the curvi- long ago. itca'ni yayuke', you (pl.)
linear lake. Ayo'xkëtci', "Crooked are still alive. idu'ti ya'yukl, you (pl.)
Lake, " Bayou Larteau, Rapides Parish, are eating (9: 7).-yuee'di, they move;
La.-yoka', ayokg.', a swamp (19: 20, there are (said of animate objects)
23); bog. kcixka yoka, "swamp hog," (i'yul'di, 2d pl.; nyukë'di, 1st pl.).
opossum. nstlk ma iyoka, "squirrel anya' tctna'ni yukldi, how many men
stays in the ground," salamander; are there? toho'xa' ko tctna'ni yukz'di,
"squirrel in swampy ground" (J.R.S. ). how many horses are there? kcixka'
(Also 7: 2; 18: 7, 11, 13, 15.) ko tclna'ni yueedi, how many hogs are
yohoyoa'ni, or yo'hoyonni', to dream there? uki'ki tge mike/di, there are half
(i'yohoyonni', dñ yo'hoyonni').-ayo'- as many. kind yukWdi ko.11ti'kë, there
hoyon'ni, to dream about him, her, or are as many as. yamgki' yuke'di, are
it (aya'yohoyon'ni, fikayo'hoyon'ni). there mosquitoes (here)? tohoxka' yu-
yoki, different, differently (21: 33). ke'di, are there any horses (here)?
yokai', a nest. kihä'ki tcï'dilcl yukls'di, what kin are
yoktcona', the ordinary gar fish. they two? to'hana'k tel' yukë'di, they
yotek$', a dove. were here yesterday. i'yinda'hi yukl:di
yon, in (p. 129: 16) (cf. yan). ko' ayande'-yuwa'yan nda'hi hani', his'di
yon'daon'ni (28: 143), yondaow (28: TcJtkanadi', " when they are seeking
207), her daughter's. you (as they move), I will go toward
yoaw5', making a humming (26: 25). the place where you shall be," said the
yuda'hßnni, to gape (yu'dandn'ni, nkyu- Rabbit (2: 29, 30). eoºnidi' My/lei taIt-
da'h2inni'). ka'k no'xl yukls'di xyan' onti'k ha'ne otu'
yuhi, yuhe, to shake.-diyuhi', to shake xa, for that reason (it has come to pass
off small objects upon the ground (idi' that) whenever dogs chase rabbits
yuhi, ndi'yuhi) (cf. na and tii'dildúhe- they have found a bear and (men)
di) .-duyuhi', to shake a tree in order have shot him (2: 30, 31). yuke'di, re-
to shake off the fruit (i'duyuhi', ndu'- fers to animate objects; they move(?),
yuhi'; du'yuxtu', i'duyuxtu', ndu'- used in sentences denoting possession.
yuxtu'). Kama' yuhedi', an earth- tcu'Itki iñkta'k yµke'di, "dog my they -
quake.-di'yuxkide', to shake down or move," i. e., I have dogs. ktktca'ni
off, as a number of small objects (as yuke'di, they are still alive. tanhin'
fruit from a bush or tree) (idi'yuxkide, yukedi', they are running.-yuk1'd4,
ndi'yuxkide'). these animate objects, no attitude
yuk$we', yukuwe' (31: 10),. to be specified. anxti' yukë'dl apstii'ki yin.
wounded.-yukä'weyls', to wound an- spl'xtitu, (all) these women sew well.
other (yukawe'hayl;', yukgwe'hdnkl) yoke ko, they who (8:6). (Also 13: 4;
yukawe'hinyl', I wound you. 14: 16; 15: 8; 16: 4; 17: 10, 14; 18:
yuke', or yukë', 3d pl. of hands, to be; to 11, 12, 13, 18; 19: 5, 7, 8, 12, 16, 18, 20,
be still. --o'di yihi'xti pityi' yule , many 23; 20: 7,9,12,18,20,24,25,30,52; 21:
fish are swimming (floating) around. 28, 29, 31, 34, 36; 22: 1, 16; 23: 14; 24:
ewe yuke, they (animate objects). 2, 3, 4, 5, 8; 26: 71; 27: 4, 5, 21, 27; 28:
toho'xk tctna'ni yuke' nkyi'honni', I do 37, 69, 73, 74, 76, 136, 144, 145, 156, 164,
not know how many horses there are. 206, 211, 251; 31: 10, 11, 32; p. 157:
toho'xk kJ -eke *Matte da'ni yuke' yan- 29.)
yu$o', clean, to be clean. yuko'xti, very daughter's son; hie brother's daughter's
clean. dutca' yukoxti', wash it very son; his father's brother's son's daugh-
clean l-yukoyl', to cause to be clean, ter's son; his father's brother's
to make clean ( yuko'hayë', yukdhtlfík'). daughter's daughter's son (i'ytiñka
patc'ldu' yukoyl', to wipe the feet clean yi'ñki, nyk'9Gkca yi'ñki; voc., nyJñk(i
(on a mat, etc.) (i'patcldu' yuko'haye, yifíäi').-ydfikado'di, his or her son's
4'n4patckdu'yuko'hd ).-y/uko'xtiy?', daughter; her sister's son's daughter;
to make an object very clean (yuko'xti- her husband's brother's son's daugh-
hayë', yuko'xtih1le"). i'dutca' yuko'x- ter; his brother's or sister's son's
tihayë', did you wash it very clean? daughter; his father's brother's son's
ndu'tca yuko'xtih2iflr e, I washed it very eon's daughter (i'ykñkado'di, nyú'-
clean (see tca).-dayuko', to make bare 4ado'di; voc., nytlñkado').-yd'ñ a
by biting.- 4.ko, bald (10: 27). upa' ytl'ñki, his or her daughter's daugh-
Yued, bald (i'yupa'yuko', nkupa'yuko'). ter; his brother's daughter's daugh-
yukpg' or yukpeya"', his or her legs ter; hie father's brother's eon's
(i'yu (yan), nyu' (yam)) (8: 15; daughter's daughter; his father's broth-
11: 3). nyukpe'yaf nedi' xyë, my leg er's daughters daughter's daughter;
hurts (xye, exceedingly?). yukp?' adudi', his or her sister's daughter's daugh-
"wrapped around the legs," men's ter (i'yzlfika yd'ñki, nyd'ñka yd'ñki;
garters. yukpV ifti', yukpe iintiyan', voc., ny21'flka ydñki'). kyako' yúñkiya+a',
the calf of the leg. Given by G. (28) his or her eon's son's daughter; his
as yukpe'india. yukp?'ptltai.', the os tibia. brother's son's son's daughter; his or
yukflni.-a'yuktiinl', roasted (22: 78; p. her sister's son's eon's daughter; his
167: 3). a'yukkni, that was roasted father's brother's son's son's son's
(31: 17). iya'yuku'ni, did you roast? daughter (kyako' i'ytiñkiya++', kyako'
(31! 14). nyk'ñkiyaf).-jdfl a'kitko'xi, his or her
yuxu.-a'yuxudi', the sweet -gum tree real or potential daughter's son's
(Bk.?); probably identical with the fol- daughter; his or her real or potential
lowing. ya'x udi', the sweet -gum tree daughter's daughter's daughter; his
(Bj., M.). ayuxu' yifíki', the young real or potential brother's daughter's
sweet -gum tree.. ayuxu' anaki', the son's daughter; his real or potential
"fruit" or "ball" of the young sweet - brother's or sister's daughter's daugh-
gum tree. ayuxu'sinto+hai', the resin or ter's daughter(i'yAñka'kïtko'xi,nytiñka'-
gum from the sweet -gum tree. krtko'xi; voc., nydfïka'kltkoxi') .-ydñkado'
yi'ñkiyaf, his or herson'sdaughter's son
yusi.-ayusi', ham (G.), ashes; dust (i'yûñkado' yi'ñkiyan, nyti'ñkado yi.'fï-
(cf. si).-ayic's katki', roan (a color) kiyan).-ytlñkado' yü'ñkiya+a, his or her
(evidently "ash -colored "-J. R. S. ). son's daughter's daughter (i'ydñkado'
yusatxa', to be dusty. yusatxa' ma'ñ i, ytl'ñkiya++, nyd'ñkado y2i'ñkiyan).-kya-
dúkee'kaf, it is (lit., it lies) dusty; ko' a'kltko'xi yd'ñkiyan, hie or her
sweep it (woman to woman). (Also son's son's son's daughter; his or her
p. 138: 18, 19.) eon's son's daughter's daughter (kyako'
yea ii.-ydei'yan, his or her daughter; a'kkko'xi i'yaeiyaf, kyako' a'kitko'xi
her husband's brother's daughter; his nytl'ñ iyaa).-kyako'ydñka'kïtko'xi, his
brother's daughter; his father's broth- or her (real or potential) daughter's
er's son's daughter; her sister's daugh- daughter's son's daughter; his or her
ter (i'ytlñkiyan', nyd'ñkiyan'; voc., ye - (real or potential) daughter's daugh-
41) (cf. ya'ñki).-yúi'ñka yi'ñki, his or ter's daughter's daughter (kyako'
her daughter's son; his or her sister's ka'ldtko'xi, kyako' ny ftka'küko'xi).
INDEX TO THE BILOXI DICTIONARY
Nora.-The Indian forms given here are not equivalents of the English words,
but indicate under what head in the Biloxi -English section information about those
words may be obtained.
abandon, to, teu. altogether, tohë.
abdomen, the, yizyan. always, kxwi, wa.
about to, dande. American, an, g'lts.
abroad, ti. ancients, the, anya, intc.
accompany, to, iya. and, han, yan.
accurate, nistdti. and then, kan.
accurately, nisttiti. angle, an, psoh&
ache, to, ne. angry, sti
acorn, an, ayan, udi. angry, to get, kxi.
across, akida. ankle, the, poni, si.
Adam's apple, dodi. another, wo.
adhere, to, daki, tapan. ant, an, kat ld'dkti.
aforesaid, the, e. anus, the, ind.
afraid, to be, inaki. apple, an, tkdnd.
after, naha, on. approach, to, atcka.
afternoon, kohi. arise, to, ni.
afterward, naha, ekëdxyin. arm, an, sanhan.
again, kiya, tc. armpit, the, tuksin.
aged, into. around, du.
ague, snihi. arrive at, to, hi.
ahead, tarn. arrow, añks.
alarm, to, inakë. arrowhead, an, hoe,
alas! kodehan, xwl. as, Man, gtike, ko, kan, on.
Alexandria, La., Ani, Tan. ash, the, tkantcayudi.
Alibamu, an, Mamo. ash, prickly, ani.
alight, to, (fdupi. ashamed, woxaki.
alive, te. ashes, yusi.
all, kode, xa, ohi, pane. aside, aklduwaxi, mante.
all over, ti. ask, to, ate, hayin.
all together, wag. asleep, dchonni, xte.
alligator, an, nxo. at all, kohl.
Alligator people (among Biloxi), Nxoto. at all hazards, xi.
almost, yafxa. at any rate, xi.
alone, xa, nedi, pa. at length, idi, hantea.
along, lox. Atakapa, the, TiEkpa.
along, to go, akwwe. Atchafalaya Bayou, Tcafalaya.
already, long. attend to, to, alitta.
also, he. auger, an, pxu.
although, kikiu. aunt, maternal, dnni.
297
298 BUREAU OF AMERICAN ETHNOLOGY [Bola,. 47
aunt, paternal, to"ni. Bayou de Lac, Nitpondi.

Aurora Borealis, the, intka. Bayou Larteau, La., .f&i, Yohi.
autumn, anihi. Bayou Rapides, La., Nask2, Yixyan.
Avoyelles Prairie, La., Takoho". be, to, hande, yoke.
await, to, yihi. bead, a*ohi.
away, manse. bean, the, tantka.
away off, yahe. bear, a, on¢i.
awl, a metal, pstdki, waxi. beard, a, pashi".
ax, an, sep. beat, to, kte, tïx.
beat a drum, to, udu.
Babb's Bridge, La., Sanhas. beaver, a, tama.
back, the, taninhin, das. because, kpukë, kaft, nixki, on.
back of hand, tapi. bed, a; ¢oho.
back of neck, the, lin4 bedbug, akidi.
back to, das. bedstead, a, yahi.
back, to go, pana. bee, a, ka"xi.
bacon, kcicka. bee martin, antcka.
bad, ksihin, xi, pi. beech, a, haowudi.
bag, a, pahin. beef, wak.
bald, yuko. beer, ani.
bald eagle, the, pa. before, Lanni.
ball, a, añks, nitapi. beg, to, hadhi.
ball, a conical, kte. begrudge, to, inske.
ball club, a, nitapi. behold[ ldi!
ball play, anlx. belch, to, psl ki.
balloon vine, the, po. bellow, to, hen, wane.
bamboo, tohonni. belly, the, yixyan.
banana, a, haatan tani'. belt, a, du.
barbecue, to, atcu. bend, a, kfineki.
bare, to, yoke. bend, to, kinëki.
barefooted, si. bend down, to, kta.
bareheaded, pa. bent, k&ci.
barely, ti. bent tree, a, name.
bark, ahi, aya". berry, a, aei, anaki.
bark, to, wtihe. "Bessie bug", akidi.
bark a tree, to, xkë. best, pi.
barrel, a, ani. better, pi.
barrel hoop, a, ani. beware, ema".
barrel (of gun), añks. beyond, -wa.
barter, to, towe. big, tan.
base, the, tudi. Biloxi, Taught.
basket, a, antaska. bird, a, kddt'ska.
bat, a, kinonusa. Bismark, La., Hin, Wak.
bathe, to, urnan. bison, y[nisa.
Baton Rouge, La., Ma. bite, to, mtg., se.
batter cake, a, ptça, tcin. bite off, to, ksg, uxi.
battle, a, kte. bitter, pa.
bay, sweet, awdxdxkudi. bivalve, a, anaki.
bay, the white, tetcayudi. black, süpi.
bayonet, a, masa. Black River, the, Tcahena*
bayou, a, yixyaf. blackbird, a, küdéaka.
Bayou Boeuf, Ani. blackbird, the red -winged, k-dtcincka.
Bayou Choctaw, Tcaxta. blackened, dg.
Bayou Cocodril, Nxofo. blacksmith, a, mása.
blacksmith shop, a, masa. brisket, the, mak.
bladder, dix. bristle, to, tcitciitka.
blade of a knife, plttsa. broad, ptça.
blaze, a, ade. brook, a, yixyan.
blaze, to, ade. broom, a, km.
bleed, to, hai. broom grass, tarsi.
blind, don. brother, a man's elder, ini.
blood, hai. brother, a man's younger, sontkaka.
blossom, a, xiye. brother, a woman's, tando.
blow, to, xdxe, puhe, au. brothers and sisters (collective), kaan-
blowgun, puhe. xa.
blowing noise, to make a, xyi. brother-in-law, a, tahanni, yiñka.
blue, tohi. brown, si, sfipi.
bluebird, a, kudeska. brush, itcitca.
blue darter, the, kúdëska. brush, to, pateidu.
boat, a, nahati. buck, a, ta.
body, the, yo. bucket, a, tupi.
bog, a, yohi. bucket (of tin), a, yëskasan.
boil, to, axihi, ue. buckskin, si.
bolt, to, ktitske. buffalo, yinisa.
bolt food, to, nayg. buffalo bug, akidi.
bone, aho. buffalo ash, a, o.
bonnet, a, anxti. bull, a, wak.
book, a, kdë. bull bat, a, poxayi.
boot, a, waxi. bullet, añka.
borrow, to, uteuwi. bullet, a conical, kte.
both, nonpa. bullet pouch, añks.
bother, to, napi. bullfrog, a, kÓnnlnuhi.
bottle, a, konicka. bumblebee, kanxi.
bow and arrows, añ& Bunkie, La., Baylis.
bowl, a, kdopka, müsuda. burn, to, ade.
bowstring, añka. burn bare, to, wtidë.
box, a, xa. burst, to, tupo.
boy, a, oink). bury, to, ma.
Boyce, La., Anxu. bushes, ayan.
brain, the, naps. busy one's self, to, taml.
branch, a, deti. but, hantea, xyeni.
brant, the, plddid. butcher knife, a, pade.
brass, mama. butt of a gun, arils.
brave, into. butter, wak.
bread, ptça. butterfly, a, apadënska.
break, to, keg, xo, peúki, pútwi, tonxka. buttocks, the, nindi.
breakfast, ti. button, a, doxpi.
breast, the female, tasi. button hole, a, doxpi.
breastbone, the, mak. buy, to, alai.
breath, the, nixta. buzzard, a, ixka.
breech of a gun, añka. by, kxipa.
breechcloth, a, tcanti. by means of, on.
bridge, ayan.
bridge, a foot-, toho. cabbage, a, hapi.
bridge of nose, ptckn. cache, a, ma.
bridle, a, muat4ai. cackle, to, kdeki.
bridle, to, músti1 L. cactus, a, maxontka.
brier, a, son. cakes, kin.
bring, to, hu, hi, xan. Calcasieu River, La., Ong,.
83515°-Bull. 47-12---20
1
1
.d
.
f
1
41
DOßBAY-SWANTON] THE BILOXI AND OFO LANGUAGES 301
corn, a species of blue, totosi. out off, to, dakxopi, pdski.
corncob, a, yek. cut with a knife, to, aka.
corncrib, a, yek. cut with scissors, to, stanhin.
cornea, the, tütedn. cypress, the, aokdno.
corner, a, psohë.
cornstalk, a, yek. damp, kildo.
corpse, a, te. dance, to, dltci.
correct, nist«, pi. dangle, to, hau, pini.
correctly, niettlti. dark, psi, aïcpi.
cotton, ptçato. darting pain, a, tiíddldúhe.
cotton insect, the (P), ptçato. daughter, yondaonni, yúñki.
cottonwood, the, ptçato. daughter-in-law, tohonni.
cough, to, xoxo, pawki. dawn, hu, napi.
count, to, akida. day, napi.
cousin, ini, Lando, tañki, yiñki, ya2ñ.ct. daylight, napi.
cover, a, atúkae, tcin, ti. daytime, napi.
cover, to, atiiks& deaf, naxg.
coverlet, a, Loin. debt, a, ahoye.
covetous, make. decayed, topan.
cow, a, wak. deceive, to, pxi.
coward, to be a, ai. deep, akúti.
crack, a, kddaksa. deer, a, ta.
crack, to, koko, xuki. deerskin, sika.
crane, a, oxka. defecate, to, indë.
crawfish, a, xonniyohi. depart, to, de.
crazy, to be, keihin. depend on to protect, to, iñkowa.
creak, to, intce. descend, to, tïdupi.
creep up on, to, kde. desire, to, ox, te.
crest of hair or feathers, limeys. destitute of, yams.
cricket, a, add& devour, to, oxpa.
cricket, a black, aadodtiñka. dew, ayu.
crier, a, e. dewberry, the, son.
crooked, kelci. diaphragm, the, tcdkonni, yanxtci.
croes, a, kititata. diarrhea, koxpë.
croes, to, akida, yindukpe. die, to, fe.
crosswise, antatcko. difference, no, konhi.
crow, a, antcka. difference, it makes no, etax.
crow, to, hon. different, yoki, wo.
crown of head, pa. differently, yoki.
crumble, to, pútwi. difficult, tciwa.
crunch, to, uwusë. difficulty, tciwa.
crupper, a, doxpg, sindi. dig, to, klr, tpë.
crush, to, kta, xuki, tckanti. dinner, kohl.
cry, to, toahe. dip, to, kanhi.
cry (as a child), to, anhin. dip up, to, tcdpan.
cry out, to, hon. dirt, ma.
cucumber, a, tan. disappear, to, pa.
cunning, xi. dish, a, kdopka, mlisuda.
cup, a, in, m,lauda. dislike, to, iyan.
current, a, ani. dissatisfied, yandi.
curve, a, Hirai. ditch, a, kiádo.
curvilinear, poaka. do, to, on.
out, to, ksa, ktca, pdpë. do one's beat, to, teiwa.
cut in two, to, petlki. doctor, a, xi.
dodge, to, unto t. edge, the, ktdagiya, yehi.

dog, a, tetdI . edge of a knife, patea.
dogwood, ayu. eel, an, o.
doll, a, anya. egg, an, inti, ma.
doodle bug, akidi. eggshell, the, inti.
door, ltyepi, wane. eight, dani.
door hole, the, wane. eight times, de-.
doorknob, a, ti. eighteen, ohi.
doorway, the, wake. eighteen times, de-.
double, ptça. eighteenfold, ptça.
dough, sonpxi. eightfold, ptça.
dove, a, yotekç. eighty, ohi.
drawers, nindi. elbow, lnetodi.
drawshave, a, xohi. eldest, the, norti.
dread, to, inks. elephant, an, ka.
dream, to, yohoyonni. eleven, ohi.
dress, a woman's, anxti. eleven times, de-.
dress one's self, to, tame elevenfold, ptça.
dried meat, atcm elliptical, editka.
drink, to, in, oxpa. elm, the, tintkatck ayudi.
drip, to, tcs. elsewhere, mante.
drive, to, tohi. emerge, to, hakanaki.
drop, to, tcdp. empty, xotka.
drum, a, udu. end, the, sdan, pet.
drum, to, udu. end, one, sanhin.
drumming sound, a, tax. Englishman, an, Tanyosaa.
drunk, to be or make, in. enlarge, to, tan.
dry, xye, uxwi. enough, stanhin.
duck, a, angina, tahafikona, taxpa. enough, to have, xon.
duck hawk, the, kystonhi. enter, to, wane.
dull, patea. entire, ti, panan.
dull (of intellect), data. entirely, kohl.
dumpling, a, tcku. entrance to a lodge, the, wake.
dung, finds. erect, nañki, kta.
dung, to, inds. erect, to, si.
during, -yankan. esophagus, dodi.
dusk, psi. evade, to, unatddktcï.
dust, npxi, yusi. evening, Mahe .
dusty, yusi.. ever, kxi.
dwell, to, ti. every, henani.
dwelling, a, ti. everybody, henani.
everything, henani.
each, nnni. everywhere, yate.
eagle, the bald, pa. exceedingly, xs.
ear, the, nixuxwi. exchange, to, towe.
ear lobe, the, nixuxwi. exert strength, to, sanhan.
earring, an, nixuxwi, hau. expectorate, to, tdtcku.
earth, ma. expend, to, tca.
earthquake, an, ma, yuhi. explode, to, hon.
earwax, nixuxwi, siopi. extend the arms, to, tads.
east, the, hakanaki. extinguish, to, su.
eastward, in. extract, to, kadpi.
eat, to, nays, oxpa, ti. eye, the, ttltedn.
eddy, an, ani, na. eyebrow, the, its.
DEBBY-SWANTON1 THE BILOXI AND OFO LANGUAGES 303
eyelashes, the, tiam. fishhook, a, Rik.
eyelid, the, tdtcdn. fishing rod, a, kwk.
fish line, a, kdk.
fish net, a, o.
face, don, ite. fish apear, a, o.
face, to, don. fishy, yansi.
feeces, inda. fist, the, teak.
fall, to, ide, taho. five, kean.
fan, a, maxontka. five times, de-.
far, exti, hedan, yahe. fivefold, ptça.
farther, kdwa. flanks, the, yo.
fast, tem. flat, xyapka, ptça, tapka.
fast, to go, tcena. flay, to, xke.
fat, tein. flea, a, ktttska.
father, adi. float, to, pixyi.
father-in-law, kanxo, fohonni. floor, a, itap, inkxapka, ti.
fear, to, inske. flour, sonpxi.
feather, hin. flower, a, xiye.
feather headdress, axe. flute, a, pesdoti.
feed, to, yaku. fly, green, apetka.
fell, to, kaa, ktca. fly, house, apetka.
female animal, a, yañki. fly, to, niye.
fence, a, du. fly around, to, du.
fever, a, mi, anihi. flying squirrel, a, tcika.
few, a, natcka, telna, yihi. foam, ani, pupuxi.
fiddle, a, hon. fog, ayu.
field, a, ma. fold, a, ptça.
fifteen, ohi. fold, to, kta, ni.
fifteen times, de-. follow, to, aklta.
flfteenfold, ptça. fond of, inske.
fifty, ohi. food, nays, ti.
fifty times, de-. fool, to, pxi.
fiftyfold, ptça. fodt, the, si.
fight, a, kte. foot (measure), a, M.
fight, to, kte. footprint, a, ne, si.
file, a, xahi, masg. for nothing, ti.
Jill, to, toe, tcu. for that reason, on.
fillip, to, kte. forcibly, kïde.
fin of fish, o. ford, to, kdni.
find, to, hang. forefinger, amihin/.
fine, miska. forehead, its.
finger, the, teak. forenoon, kohi.
finish, to, edam. forest, pine, ansudi.
fire, peti. forget, to, kltca, yihi.
fire, to, noon. fork, a, pxu, ti.
fire a gun, to, calks. forked, tear.
fire drill, a, peti. forty, ohi.
firefly, a, peti, uda. forty times, de-.
fire light, peti, uda. fortyfold, ptça.
fireplace, peti. four, topa.
firewood, tcu. four times, de-.
first, tanni. fourfold, ptça.
fish, a, o. fourteen, ohi.
fish, to, kick. fourteen times, de-.
flshhawk, a, xandayi. fourteenfold, ptça.
fowl, a, ma. go, to, de.

fox, a, tohi. go around, to, apëni, du.
Frenchman, a, 2bwe. go down, to, xhpi
Friday, Yanni. go for firewood, to, da*.
friend, a, (Maxi. go into, to, wahe.
frighten, to, inskë. goat, a, hi.
fringe of skin, a, hau. God, Kohi.
frog, a, Non, kdnninuhi, Aka. gold, axisahi.
from, kyanhe. goldfinch, apenyikyahayi.
front of dress, mak. good, pi
frost, xedi. goose, akYnl, kotka.
frozen, atxe. goose, Canada, akini.
fruit, anaki. goose, snow, akini.
fry, to, paspahon, unasi. goose, Texas, akin
full, to feel, ixdnxti. goose, white brant-, akint
fur, hi». gore, to, ddi, pxu.
further, e, Ewa. gourd, a, ko, axodi.
governor, a, xi.
gall, the, ºntcinpon. gown, a woman's, a*xti.
gall (of fish), o. granddaughter, ydñki.
gallon, a, nkdnd grandfather, kanxo.
gape, to, yudahûlnni. grandmother, k-dnkdn.
garden, a, du. grandson, yiñka, ydñki.
garfish, a, nzoto, o, yoktcona. grape, a, maktcuhi.
garter, yukpk. grasp, to, ed.
garter snake, a, nag. grass, #ansi.
gaspigou, a, o. grass, cocoa, satuti.
gate, a, du. grasshopper, a, atadaxayi, xo*dayi.
gather, to, da. grave, a, kahoyy, ma.
generous, akete. gravel, tcitcaki.
German, a, E. gravy, wihi.
get ahead, to, de. gray, san, tohi.
get down, to, tidupi. grease, Lein.
get out, to, hakanaki. greasy, Lein.
get over, to, hi. great, tan.
get someone, to, hinyaki. Great Dipper, the, t-decdn.
get up, to, e. great-granddaughter, ydñki.
ghost, a, naici. great-grandfather, kanxo.
gimlet, a, pxu. great-grandmother, kdnkdn.
girl, a, eafiki. great-grandson, yea, ydñki.
give, to, ku. great -great-granddaughter, ydñki.
give away, to, kaye. great-great-grandfather,kanxo.
give out, to, tea. great -great-grandmother, kdnkdn.
give up, to, tel. great -great-grandson, yiñka.
gizzard, the, taini. great -great -great-grandfather, kan -
glad, to be, pi. ro.
glass, uda. great -great -great-grandmother, 4,n-
glittering, tczdiitka. 419,
globular, poska. greedy, inske.
glove, a, teak. green, tohi.
glue, to, daki, t8pas. grindstone, a, a*xu.
gnash, to, lag. grosbeak, kiiaska.
gnat, a, kdnïski hayi. ground, the, ma.
gnaw, to, due, xkë, tea. groundhog, a, keicka, ma.
DOBBEY-9WAPTON] THE BILOXI AND CFO LANGUAGES 805
grow, to, ksapi, uni. here, dawo, han, gti, te, tie.
growl, to, xyi. heron, a, oxka.
grunt, to, ihë. her's, i.
gullet, the, dodi. herself, i.
gulping sound, a, kotcë. hiccough, to, psiiki.
gum, aintonni, yuxu. hickory, a, pin.
gum tree, black, antudayudi. hide, to, to.
gum tree, the sweet, yuxu. high, hedan, kohi.
gun, a, añks. hill, a, pdt8a, lktanni.
him, i.
habitual action, a-. himself, i.
hail, xohi, wahu. hip, the, kin.
hail, to, idë. his, i, ta.
hailstone, a, xohi, wahu. hiss, to, toise.
hair, hin. hit, to, diík-, kte.
hair of head, anahin. hither, dawo, has, ndao.
half, ukikillge. hitting a tree, sound of, toise.
halloo I, he -i -ha<. hoe, a, mikonni.
halloo, to, wane, yohi. hoe, to, ma.
hammer, a, masg. hog, a, kcicka.
hammer of a gun, añk8. hogweed, kcicka.
hammer, to, kte. hold, to, dan, si.
hand, the, teak. hold the head up, to, anta.
handkerchief, a, tcdkdëxyi. hole, tpë.
hang, to, plíni, teak. hollow, xotka.
hard, sanhan, tcaki, totosi. hollow, a, ma.
hare, a, tcëtka. hollow sound, a, tax.
hastily, yatana. holly tree, the, psilnti.
hat, akue. hominy, uni.
hat, a woman's, anxti. hominy, to make, on.
hatchet, a, sep. honey, kanxi.
hate, to, iyan. honeysuckle, the, panhin.
have, to, ha, ta, wa. hoof, ahi, si, tohoxk.
having, on. hook, a, kik.
hawk, kiklgska, paxëxka, sonton xayi. hook (as a cow), to, Mi.
hawk, duck, kyetonhi. hook into, to, hifikahi.
hawk, marsh, kiyanska, kotapka. horizon, the, naki.
hawk, a mythic, tcoñiktcona. horizontal, ma.
hay, ta"ei.. horn, ahi.
he, e, i. hornet, the, kanxi.
head, a, pa. horse, a, tohoxk.
head off, to, psllki. horsefly, a, konicka.
headache, ne. horseshoe, a, tohoxk.
hear, to, naxL. hose, si, son.
heart, a, yandi. hot, mi, dtsan.
heat, to, ade. house, ti.
heavy, Bk. house top, ti.
heel, a, 8i. how, tcidiki.
help! nu! howl like a wolf, to, w*he.
help, to, akïta. huckleberry, hapi.
hen, a, ma, yañki. hug, to, apgni.
hen -hawk, the, sonton xayi. hull, to, xdo.
her, i, ta. hum, to, yonwa.
herald, a, e. humblebee, kanxi.
humming bird, a, momoxka. join, to, pe

humped, tonxka. joint, a, put.
hundred, a, teipa. joist, a, aya7n.
hundredfold, a, ptça. jug, a, komcka, son.
hungry, ti. juice, ani, wild.
hunt, to, inda, wax jump, to, ptce.
husband, yie.a. just, kohl, ti.
husk of corn, yak. just like, honna.
husk, to, zdo. just now, naxaxa.
just there, ema.
I, nk.
ice, atze. katydid, a, aide.
icicle, an, xohi. keep on, to, hande.
identical, keheya". kershaw squash, the, tan.
kan, ko, xyi. kettle, son.
image, ani. key, a, ti.
imitate, to, kdakayi. keyhole, a, ti.
imitate crying of a person, to, xuke. kick, to, due, xte.
in, itka, kan, yon. kick off, to, tc.
in the past, on. kidney, the, yanaka.
indeed, anisti, kill, to, tea, te.
index finger, amihini. kin, hai.
Indian, Anya. kind, atuka.
Indian Creek, Louisiana, Atiya. kindle, to, ade.
industrious, apudüxka. kindred, one's, hai.
infant, an, ant¢tka. king bird, antcka.
inferior, khdani. kingfisher, the, tcidagayi.
inflexible, sacnhan. kiss, to, utcïtepi.
ink, kda. kitten, a, ktu.
insect, akidi. knead, to, teltcki.
inside, itka. knee, a, tcin.
instep, the, si. kneepan, the, kin.
(instrumental prefix), an-. knife, a, psde, #a¢ikonni.
intelligent, daka. knife blade, a, pede.
intercept, to, p8úki. knife handle, a, peck.
interpreter, an, e. knock, to, pahe.
intestines, the, tciwi. knock down, to, nahi.
into, itka, kan, -wa. know, to, yehon.
iris, the, ttitcdn. know how, to, spa.
iron, male. knuckle, a, plTt.
-ish, tïki. $oasati, the, Sosate.
island, an, ma.
it, i, e. lacking, niki.
itch, to, yo. ladder, a, ayan.
itself, i. lake, a, yohi.
ivory bird (P), dixti hayi'. Lake Cocodril, La., Nxoto.
lame, tcko.
jack fish, the, ky(iaki. Lamourie Bridge, La., Lamori, Tcaxta.
jail, a, ti. lamp, a, uda.
jaw, the, yatka. land, ma.
jay, the, eel*. language, e.
jerk, to, xtan. lantern, a, uda.
jerked meat, ateu. large, tan.
Jew, a, E. large (as large as), naska.
noºssr-s17ANTON] THE BILOXI AND OFO LANGUAGES 307
last, the, akiya. liver, the, pi.
laugh, to, xa. lizard, a, astotonixka.
laugh at, to, tcpë. Lloyd's Bridge, La., Ayan.
law, a, xi. load, to, añks.
lawmaker, a, ri. lock, a, ti.
lawyer, a, ri. lock, to, atúkse'.
lay, to, nondë. locust, sane, yo.
lay down, to, inpi. lodge, a, ti.
lead, añks. lodge, to, atowë.
leaf, a, hapi. log, a, toho.
leak, to, uyë. long, hedan, naskk, tzcd&
lean, supi. long ago, on, tc.
lean against, to, kan. long time, a, aon, sahi.
leap, to, asdhi, ptce. look, to, don.
leather, wak. look down on, to, aktldi.
leave, to, iñki. look out! eman.
Lecompte, La., K-íts, Xtan, Tan. look sharp! aksttpi.
left, the, kaskani. loop, a, piikxyi.
leg, a, yukpë. loose, xwíidike.
leggings, pëdëkdpi. loosely, xwddike.
lend, to, tcue. loosen, to, na.
let! hi, xya. lose, to, pa.
let go or alone, to, ifiki. Louisiana, Ma.
let loose, to, iñki. louse, ane.
letter, a, kd"e. love, to, iyan.
level, kta. low, xwúhi, xyapka.
liar, a, yttci. lower, xwïchi.
lick, to, akantci. lungs, yakxu.
lid, a, atúkse.
lie, to, ma, ¡oho, tci. maggot, a¡oyffi.
lie (deceive), to, si. magic, ri.
lie in wait, to, tci. magnolia, the, kokayudi.
light, uda. maiden, a, topi.
light (not heavy), wixka. make, to, on.
lighten, to, wúdë. make a fire, to, uxté.
lightning, wûdë. make better, to, edaki.
lightning bug, a, peti. male, a, anya.
lights, yakxu. male animal, ïndoke.
like, to, iyan, kiya8i, pi. man, a, anya.
lilac colored, teti. manifold, ptça.
limb, a, yo. manure, Pia.
limb (of a tree), deti. many, tahi, terns, una, yihi.
limber, kta. maple, the, ayan.
limp, to, tcko. March, Ina.
line, inkan. mare, a, yañki.
line, a, kztttlkí. mark, to, sidipi.
line, to, onni. mark off, to, kdë.
line a garment, to, on. Marksville, La., Tunicka.
lining of a garment, doxpë. marry, to, yifika.
lip, the, ihi. marsh hawk, the, kiyanska, kotapka.
little, yiñki. mash, to, ta, tckanti.
Little River, Tcahaman. mast, udi.
live, to, ti. match, a, peti.
live with one, tó, unoxg. matter in a sore, ton.
matter, no, konhi. mother, a, dnni.

mattress, a, toho. mother-in-law, L:detin.
may, Iciknani. motioning, kiñkg.
me, e. mountain, a, pdtsa.
'meadow lark, a, hapenixka xyan hayi. mourn, to, tcodon.
meal, nüpxi. mouse, a, tcdmúki.
meal, corn, yek. mouth, the, ihi.
mean, to, kaha. move, to, kse, ni, odiyohdn, okxahe.
measles, hauti. move in a circle, to, mixyi.
meat, eke, yo. much, tcina.
meat, dried or jerked, accu. mud, ma.
medicine, xi, tyi. muddy, kildo, xwitka.
medicine man, anya. mud ßsh, the, tkon.
meet, to, kxipa. mulberry tree, a, an8ankudi.
mehaw (a berry), c i,. mule, a, tohoxk.
melt, to, sing. multiple, ptça.
membrane between fingers, teak. murderer, a, te.
membrum virile, the, tconditi. muscle, a, inkan.
mend, to, kiko. mush, dniho".
metal, masg. musket, añks.
meteor, a, intka. muskmelon, tan.
-middle, nata. Muskogee, the, Skoki.
midnight, pei. muskrat, a, xanaxka.
midriff, the, yanxtci. mussel, anski.
might, na, nani. must, nani, xyan, yeke.
milk, wak. mustache, a, panhin.
milk, to, wak. mutch-hotch, the, yakidamañkayi.
milt, the, hai, psideyan. muzzle (of a gun), elks.
mine, ñk. my, ñk.
minnows, kosayi. myself, ñk.
mired, to get, nexpg. mysterious, supernaturally, xi.
mirror, a, don. myth, a, yekt.
miss, to, tulip.
miss in shooting, to, utcine. nail, a, Iwo.
mistletoe, the, ntawayi. nail, to, hao.
mix, to, iñkidudi. nail (of linger or toe), ahi, teak.
moccasin, the water, tani. naked, to be, yo.
mock, to, kdakayi. name, a, yatcg.
mock crying of a person, to, x4e. name, to, yatcg.
mocking bird, e, kdakayi. navel, the, tcinpon.
moist, kit de. near, atcka, kxipa.
molasses, tckuyg, wihi. nearly, nant4e.
mole, a, parka. neck, the, dodi.
Monday, Napi. necklace, atohi, anpni, kghudi.
money, axisahi. necktie, Jodi.
month, a, ina. need, to, yihi.
moon, the, ina. needle, a, ansaddki.
Mooreland, La., Yixyan. negress, a, anxti.
morning, wits. negro, a, anya.
morning star, the, intka. neigh, to, hon.
mortar, ita. nephew, yiñki, tüksiki.
mosquito, a, yamgki. nest, a, yokxi.
moss, ground, peti. never, xa.
moss, tree, ayan. nevertheless, gtukg.
DOSSAY-SWANTON) THE BILOXI AND OFO LANGUAGES 809
new, topi. on top of, tawiyan.
New Orleans, Tan. once, de-, sonsa.
New Year's Day, Napi. one, sons%
newspaper, a, kdL. one of, sanhin.
next, the, ktcan. onion, an, ilñktcinsayi.
next to, iñktcanhi. only, eyaxa, xa, ti, nedi, pa.
nibble, to, kits. ooze, to, tog.
nickel, a, pûelydn. Opelousas, La., Aplusa.
niece, túsdñki, yúñki. open, to, pudë.
night, psi. open a door, to, pax.
night hawk, a, poxayi. opossum, an, kcicka.
nightshade, the, tansi. or, ha.
nine, tckani. orange, anaki.
nine times, de-. orifice, tpë.
ninefold, ptça. ornament, an, tcke.
nineteen, ohi. orphan, an, antgtka.
nineteen times, de-. other, wo.
nineteenfold, ptça. other, the, sanhin.
ninety, ohi. otter, an, xanaxka.
nipple, the, tasi. ouch! atcltei +.
nipple of a gun, ans. ought, hi, naxkiya, pi.
no, atei, hanan, hiusan, nii;i, yamg. our, fik.
noise, to make, tcehi. ours, ñk.
none, yamg, niki. out, aku.
-nonsense! kg! outside, aku.
noon, kohi. overcoat, doxpë.
noose, a, inkan. overflow, an, ani, taonni.
north, the, xAindmi. overshoes, waxi.
northeast, natci. overturn, to, xtu.
nose, the, ptctln. owl, an, txitúmi hayi.
nose ring, a, ptciin. owl, the screech, xo.
nostrils, ptctin. owl, swamp, podaa.
not, i .... na, niki, yamg. ox, wak.
not at all, zti. oyster, anski.
notch, to, tcdka.
notched, tcdka. paddle, a, katcilnhi.
nothing, yamg. paddle, to, imahin.
notwithstanding, ëtukg. pail, a, tupi.
now, te, ko, naxaxa, yahe. Pain/ ne.
numb, diihonni, xte. paint, kdë, ma.
paint, to, nahi.
oak, an, tcaxku. palate (P), ihi.
oak, the live, wüstahudi. palate, the hard, dodi.
oak, the pin or water, udi. palm of the hand, teak.
ocean, ani. palmetto, a, maxontka.
odor, an, cuhi, zyuhu, pexinyi, yanxi, palpitate, to, ten.
yang. pan, a tin, yëskgsan.
oil, hör. pant, to, sikte.
oh! he+ha<, led!, xo, me, pantaloons, nindi.
sehiyg, t!, 4l. panther, a, tanta, tmoteka.
oh no 1 atci, hanan. paper, kdl.
oh! yes, he +! parasol, si.
old, into, xohi, tcpan, ecuµ. parch, to, unati.
on, a-. parents, xohi.
parrot, a, kttdëaka. pistol, a, añka.

parting of hair, pa. pit, a, tipi.
partridge, a, apuaka. pitch on, to, cadhi.
Pascagoula Indians, 3fºaka. pitcher, a, mdsuda.
pass, to, de, mixyi. pitchfork, a, mat*.
paste, to, tapan. pith,
patch, a brier, poaka. place, to, tcu.
patch, to, teak, place crosswise, to, antatcko.
patella, the, fain. plait, to, tcon.
path, a, nL plane, a, itap.
pathway, a, re. plank, a, itap.
patter, to, tax. plant, a, uni.
pattering sound, a, tip. plant, to, ¿cu.
paunch, the, yixyan. plantation, a, tahi, ti.
paw, teak. plate, a, mdsuda.
paw, to, kg. plate, a soup, kdopka.
pay, to, apadi. plate (of tin), a, yeskaaan.
pea, tantka. play, to, mix.
peach, a, tkdnd. play (a violin), to, hon.
peak, a, gklanni. play roughly, to, inixyi.
pecan, a, pin. Pleiades, the, intka.
peel, to, xke, duka, teetka. plentiful, ddkdtcdpa.
peep, to, kilddkaa. pliant, kta.
pelican, a, xonniyohi. plow, a, paya.
pen, a, kdë. plow, to, paya.
pencil, a, kdë. plum, a, stiiñki.
penis, the, tconditi. plunge into water, to, uainhin.
people, anya. pocket, a, pahin.
pepper, apaya. point, the, petinti, put.
perch, a, tiídë. poke a lire, to, dtci.
perform, to, on. poke out, to, nawi.
perhaps, hanûn, kiknani. pokeberry, kox tinpka.
persimmon, axka. poker, a, dtcc, peti.
person, a, anya. pond, a, yohi.
perspire, to, mi. poor, to be, xak.
pestle, a, ita. poor fellow! ka.
pet, a, iyan. popping sound, a, tdp.
pet, to, tan. pork, kcicka.
petticoat, a, doxpe. portrait, a, daki, kdë.
picayune, a, púkrydn. post, a, tcaxku.
pick, to, da. pot, a, soon.
pick to pieces, to, küya. potato, aso.
picture, a, daki, kdL. pouch, a, pahin.
piece, a, tcoka. pound, a, «Ice.
pierce, to, xis. pound, to, pghe.
pigeon, a, uti. powder, niipxi.
pillow, a, tan. prairie, a, takohon.
pimple, a, atom. preach, to, e.
pinch, to, atdki. preacher, a, e.
pine tree, a, asaudi, podadë. press down, to, unatkikï.
Pineville, La., Aneudi. pretending, kiiikë.
pink, teti. pretty, dë, pi.
pipe, a, yani. proclaim, to, e.
pipestem, a, yani. proper, pi.
prostitute, a, tcoha. razor, a, panhin.
protect, to, ifpdd(ihi. reach, to, hi, stein.
proud, into. read, to, e.
psha! ux! ready, into.
pull, to, xtan, tc. real, kohl.
pull backward, to, tºl i. really, kohl.
pull off, to, kdkapi, xpi! rear a person, to, ksapi.
pull the trigger, to, ta. receive, to, ei.
pull up, to, xa, te. recline, to, ma, nL, tci, (oho.
pulse, the, nixie. recognize, to, yehon.
pulverized, niipxi. rectangular, snotka.
pumpkin, a, tan. rectilinear, snotka.
punch, to, diik-, pm. red, tdi.
pupil, the, tdtcttn. redbird, a, Masks.
pupil of eye, the, su. redden, to, tcti.
purple, tcti, reddish, tcti.
pursue, to, noxL. Red River, the,.Tcahaman.
Pe, ton. reflection, ani.
push, to, xtan, pa-. refuse, to, ox.
push over, to, kan. related, hai.
pustule, a, sipi. release, to, ifiki.
put, to, xLhe, ronde, teu. remove, to, xpi, te.
put down, to, xLhe. repair, to, kiko.
put inside, to, ukpe itkaxxye. repay, to, apadi.
put into, to, apxa, xonhe. reprove, to, kyanhi.
put on, to, inpi. resemble, to, uke.
put on a hat, to, akue. rest face on hand, to, tdklxyy.
put on shoes, to, usi. return, to, de, hi, hu.
rib, a, taxoxka.
quack, to, hon, ribbon, ecke.
question, to, hayin. rice, sonyiti.
quickly, ixyonni. riddle, a, hadiyanhin.
quicksand, a, xldidihe, ma. ridge, a, ptttsa.
quietly, nitiki. ridgepole, the, ti.
quit, to, xa. right, the, spewa.
right here, nitka.
rabbit, a, tcëtka. ring, finger, teak.
raccoon, a, at-dki. ring, to, hon.
rail, a, du. rip, to, kayadi.
railroad, a, xtan, në. ripe, tohi.
rain, xohi. rise, to, nL.
rainbow, a, naukïdd onni. river, a, tcahgman.
raise a person, to, ksapi. rivulet, a, yixyan.
raisins, maktcuhi. road, a, nL.
ramrod, asks. roan (color), yusi.
rancid, pexinyi, teiya. roar, to, xuhe, xyunwe.
Rapides, La., Atix, Rapidyan, Manna. roar of a hard rain, waxi.
rapidly, ixyonni. roar of water, the, wuxwL.
rat (all kinds), due. Roaring Creek, Rapides Parish, La.,
rattan vine, the, tohonni. Puyan.
rattle, a, eahe. roast, to, yukdni.
rattle, to, sahe, koko, edna, tcenase. roasting stick, a, pst-dki.
rattlesnake, a, need. robe of skin, a, doxpL.
raw, eahi. robin, a, siSkuki.
312 BUREAU OF AMERICAN ETHNOLOGY LsuLL.47
rock, a, anxu. scold, to, kyanhi.

roe (of fish), o. scorch, to, ade.
roll, to, na. scrape, to, kë, xohi.
roll up, to, xa, ni. scraper for hides, si.
roof, a, atiikee, ti. scratch, to, rage, 8tdki.
room, a, ti. scythe, a, tansi.
rooster, a, ma. seam, a, petdki.
root, tudi, udi. seat, a, xëhe.
root up, to, pxü. seel eman!
rose bush, the. Cherokee, xiye. see, to, don.
rosin, sintonni, yuxu. seed, a, 8u.
rosin, pine, ansudi. seek, to, inda.
rough, darka, rahi. -self, pa.
rounded, poska. sell, to, atsi.
row, a, ktkl. send, to, de, dutan.
rub, to, patctdu, prd. send for, to, ate.
rubbed, anything, dohi. send hither, to, hu.
ruffle (the feathers), to, xixika. sense, yandi.
rump, the, nindi. senseless, yandi.
run, to, xyuhi, tan. septum, nasal, alto, ptccin.
run away or off, to, koata. serpent, a, ndësi.
Russian, a, E. set down, to, AN.
rustle, to, xyi. set fire to, to, naon.
set on, to, dutan. t -k
sack, a, pahin. set out (vegetables), to, pxu.
sacque, a woman's, doxpë. set up, to, si, ustlki.
sad, yandi. seven, nonpa.
saddle, a, xohon. seven times, de-.
saddle, to, =hon. sevenfold, ptça.
saddle girth, mak. seventeen, ohi.
saddle maker, a, rohon. seventeen times, de-.
salamander, ma, n8tlki. seventeen/old, ptça.
saliva, titicku. seventy, ohi.
salt, wasi. sew, to, pstdki.
same, the, keheyan. sewing machine, a, magi, petilki.
sand, ma, praki. shade, a, si, natci.
sap sucker, the, tin, Lean. shadow, si natci.
sardines, o. shake, to, na, tahi, yuhi.
satisfied, yandi. shake hands, to, si.
Saturday, Napi. shall, donde, he, ro.
saw, a, ke. shallow, rye.
saw, to, le. shaman, anya.
sawing sound, to make a, xyi. sharp, pdtea, son.
say, to, e, hon. sharp -edged, piitsa.
scale (of fish), ahi. sharpen, to, pdtsa.
scalp, to, te. sharp -pointed, psdnti.
scalp lock, a, haxeye. shave, to, xohi.
scar, a, Oda. shawl, a, tcdkoeryi.
scare, to, in8kë, tax. Shawnee, the, Sawan.
scarred, tc'ldagayi. she, e, i.
scatter, to, kiº aza, tcu. sheep, a, tcëtka.
scent, to, hi. shell, to, xku.
schoolhouse, a, kdë. shine, to, uda.
scissors, stanhin. shingle, inkxapka.
DOSSIDY-9WANTON] THE BILOXI AND OFO LANGUAGES 313
shining, tcldutka. slippery, trap
shirt, a, doxpe, ptçaio. slippery elm, a, hi, twin.
shiver, to, xuki, tiidddiihe. slowly, haeye.
shoe, waxi. slow-witted, daka.
shoot, to, kte, o, auks. small, miska, yiñki.
shoot through, to, tows. smallpox, kdë, p8Tdnti.
short, natcka, tutuxks. smart, daka.
shot, a, ans. smeared, anything, dohi.
shoulder, axa. smell, to, hi, pani, pos.
shoulder blade, asonti. smell badly, to, xyuhu.
show, to, don. smell strong, to, yansi.
shut, to, kaiaks. smoke, ii.
shut the mouth, to, akititu. smoke, to, si.
sick, hauti. smoke hole, si.
side, one, sanhin. smoky, ei.
sieve, a, atctan, hadiyanhin. smooth, tcdopi.
sift, to, yahin. smooth, to, tcdo, xohi.
sight (of a gun), dos. snail, a, poxono.
silent, e. snake, a, nasi.
silk, tcïdiitka. snakebird, the American, kiidaska.
silver, axisahi. snatch up, to, da.
since, kan. . sneak off, to, koxta.
since then, ëtug. sneeze, to, mïsi.
sinew, a, inan. snore, to, yaxdo,Y..
sing, to, yaonni. snow, wahu.
singe, to, sddu. snow, to, wahu.
single, topi. snowbird, a, wahu.
sink, to, anti, klduspë, wahe. so, Mike, dike.
sister, ksanxa, ini, tañki,. so far, gdaf.
sister-in-law, tckanni. so long, on.
sit, to, xëhe, nañki, tani. soap, kin.
six, akiixpé. soapberry tree, ayan.
six times, akt}xp& soft, tpanhin, waxka.
sixfold, ptça. soiled, dë.
sixteen, ohi. sole of foot, si.
sixteen times, de-. solidago, the, ma.
sixteenfold, ptça. some, Wins.
sixty, ohi. some one, anya.
sizzle, to, kiss. somersault, a, takotci.
skillful, spe. something, ka.
skin, to, xkë. somewhat, ka, tïka.
skirt, awode, doxpë, hau. son, yifiki.
skull, the, pa. son-in-law, tonni.
skunk, a, in8ka. soon, yatana.
slapping sound, a, se, tdp. soon, very, uksani.
sledge hammer, a, sep. soot, peti.
sleep, to, yanni. sore, pahi.
sleeves of a coat, doxpa. sore, a, pahi.
slender, sndhi. sort, etukë.
slide, to, xati. sort of, a, tlki.
slim, sndhi. soup, wihi
slip, to, tcdp. sour, paxka.
slip off, to, kinti. south, the, nyuhuyewade.
slipper, a, waxi. sow, to, tau.
spade, a, ma. stew, to, ue.

Spaniard, a, Spani. stick, a, ayan.
sparrow hawk, the, kiskiaayi. stick, to, daki, tapan.
speak, to, e. stick into, to, pxu.
speak to, to, kllno. stick through, to, kd&
speech, e. stiff, aanhan, auauki.
spider, a, kozode nika. still, za, yug
spill, to, tcu. still further, e.
spine, the, taninhie. sting, a, uai.
spirit, a, naki. stingy, akate.
spit, to, tdtcku. stink, to, hi.
splash, to, pozwe. stock (horses and cattle), yii a.
spleen, the, hai, paidikyan. stockings, ei, son.
splinter, a, tcati. stomach, the, yixyan.
splinter, to, tcati. stone, a, anxu.
split, to, ktca, tcati. stop, to, za.
spoon, a, niakodi. stopper, a, patdki.
spot (of dirt), a, atada. store, a, kits.
spotted, k&. storekeeper, a, kits.
spread, to, kae, tettctitka. storm, a, xttzwë.
spread out, to, zThe. stout, aanhan.
spring, the, mi. straddle, to, ptça.
spring (of water), a, ani. straight, kta.
Spring Bayou, La., Ani. straight line, in a, kta.
spur, a, rays. strange, ri.
spur of a fowl, the, ai. strawberry, ask.
spurt water, to, au. street, a, e.
squall, to, wahe. stretch the arms out, to, tom.
square, anihi. stretched, natix.
squash, a, tan. strike, to, kte.
squash, crook -necked, ahi. string, inkan.
squeak, to, wahe. string, to, ai.
squealer duck, the, tahañkona. striped, kdä.
squeeze, to, tchtcki. strong, aanhan.
squirrel, a, nailki. stub, to, hahon.
squirrel, a flying, tcika. stump, a, tudi.
stab, to, pzu. stump, to, hahon.
stable, a, tohozk. sturgeon, a, o.
stain, a, atada. subside, to, xépi.
stairway, a, ei. suck, to, psi, utcltcpi
stalk, a, udi. sucker, a, o.
stand, to, za, në, ai. sugar, tckuyë.
stand up, to, tettci'itka, uat'tki. sugar cane, tckuyll.
star, intka. sugar field, a, tckuyi.
station, a railroad, xtan. sugar refinery, a, tckuyi.
steal, to, ain1=. summer, a, mi.
stealthily, nittki. summer duck, the, tahañkona, taxpa,
steamboat, a, nahati. per.
steamboat landing, a, nahati. sun, the, ins
steer, wak. Sunday, Napi.
stem, a, udi. sunrise, ina, hakanaki.
step, to, ei. sunset, ina, idts.
step over, to, pddi. sunshine, well
sternum, the, mgk. superfluous, kúdani.
DORSIDY-SWANTONI THE BILOXI AND OFO LANGUAGES 315
supernatural, xi. that, te, e, he, kinhin, ko, atone.
supper, psi. that distant one, nl.
supple, kta. that way, xudedite, tulca.
suppose, akan. thaw, to, sine.
sure enough, anisti, kohl. the, tinhin, ko.
surely, anisti. thee, ay.
surrender, to, tel. their, e.
surround, to, psuki. them, daha.
suture, oho. then, te, tan.
swab out, to, patcldu. there, e, eti, he.
swallow, the, kiidëska. therefore, on, tan.
swallow, to, aduwaxka, nayl. these, yute.
swamp, a, yohi. they, e, i, -tu.
swap, to, Lowe. thick, d-dktbtcttpa, tcdki.
swarm, to, axi. thicket, isa.
sweep, to, kw. thief, a, èlnl.
sweet, tckuyl. thigh, the, tati.
swell, to, po. thin, hadehi, supi.
swim, to, pxd. thing, Ica.
swing, a, xoxo. think, to, yandi, yihi.
swing,, to, xoxo, púni, ic'lna. thirsty, dodi, uxwi.
sword, a, psde. thirteen, ohi.
sycamore, the, ayan. thirteen times, de-.
thirteenfold, ptça.
table, a, ti. thirty, ohi.
table cover, a, on. thirty times, de-.
tail, a, sindi. thirtyfold, ptça.
take, to, dan, ki, si. this, do, lti, te, yahe.
take care, eman. this way, ndao.
take from, to, kyanhe. thither, artuwe, e.
take off, to, te. thorn, a, xiha.
take out, to, halcanaki. thorn tree, a, xiha, ayan.
take together, to, yahe. thou, ay.
take up, to, tcoon. thousand, a, tripa.
take up a handful, to, psi. thousandfold, a, ptça.
tale, a, yltcï. thread, a, inkan.
talk, to, e. thread, to, xtan.
talker, a great, tcedi. three, dani.
tall, hedan, naskl, tiidë. three times, dani.
tar, sdnnitonni. threefold, ptça.
tea, tyi. thrice, dani, de-.
teach, to, ylhon. throat, the, dodi.
tear, to, sa. throughout, nanni.
tearing sound, a, todde. throw, to, kintrl, teu.
tell, to, kanhi, kúEL. throw away, to, nondë.
tell a tale or story, to, yet& throw into, to, kde.
temple, the, taxpadi. throw on, to, asdhi.
ten, ohi. throw the head back, to, anta.
ten times, de-. .thrust at, to, pxu.
tender, yiñki. thrust through, to, kdt.
tenfold, ptça. thud, a, koko, puke.
tent, a, ti. thumb, the, teak.
terrapin, a, teiteeki. thunder, tuhe.
Texas, Mai. thunder, to, #uhe.
83616°-Bull 47-12-21
316 BUREAU OF AMERICAN ETHNOLOGY [sure. 47
Thursday, Yanni. tub, a, tfipi.

thus, etike. Tuesday, Ya"ni.
thy, ay. tumbler, a, ani.
tibia, the, yukpe. tunic, a, ptçato.
tick, a, kanatcki. Tunica, the, Tunicka.
tie, to, du. turkey, a, ma.
tight, taninhe. turn, to, na, ni.
tightly, tamin& turn back, to, pana.
till, kde. turn over, to, xtu, tako'tel.
time, the second, ta. turn somersaults, to, tako'tct.
tin, yëskesan turnip, a, hapi.
tip, the, piU. turtle, a, tcttoeki.
tired, to be, upi. twelve, ohi.
toad, a, kton. twelve times, de-.
toadstool, a, txoki. twelvefold, ptça.
tobacco, yani. twenty, ohi.
tobacco pipe, si. twenty times, de-.
today, napi. twentyfold, ptça.
toe, a, si. twice, de-, nonpa.
toe, the second, bean. twilight, psi.
toenail, a, si. twins, antatka.
together, kode. twist, to, ni.
together, two, nonpa. twitch, to, wide.
tomorrow, wit. two, nonpa.
tongue, the, yët& twofold, ptça.
tonight, psi.
tonsils, dodi. ugly, de, kddani, pi.
too, he, yap. umbrella, si.
tooth, a, insu. unawares, nittki.
toothache, isms, ne. unbraid, to, xke.
touch, to, puxi, citas. uncivilized, sahi.
touchhole of a gun, asks. uncle, adi, ateki, tukasni.
tough, stciiki. uncooked, sahi.
toward, -wa. uncover, to, piidë.
town, a, tan. under, itka, kuya, yaskiya.
track (of any creature), si. undergrowth, ayan.
trade, to, atsi. undermine, to, ke, kuya.
trail, to, toho. underneath, kuya.
trailing something (as dogs), ma. underneath, to go, túkamagonni.
translucent, uda. understand, to, spe.
transparent, uda. unfinished, edan.
trap, a, iskan. unripe, tohi.
trap, to, inkan. untie, to, du.
treat, to, on. until, kde.
treat (a patient), to, xi. untrue, si.
treat badly, to, xak, yaitkon. unwilling, ox.
tree, a, ayan. unwrap, to, du.
tree, a dead, tcetka. up, kohi.
trench, a, Hide. upon, tawiyan.
trouble, tciwa. upright, kta.
troublesome, tciwa. upset, to, xtu.
trousers, nindi. upward, kohi.
trout, a, atcohi. urge on, to, dutan.
trunk, a, xa, udi. urinate, to, dix.
DOR611Y-8 WANTON] THE BILOXI AND OFO LANGUAGES 817
urine, dix. well, pi.
us, dee:4, yan. well, a, ani.
use, to, on. well, to get, ini.
use an az, to, ayin tanin. west, the, idë.
use up, to, tca. wet, ki'ido.
what, ka.
valley, a, kwinhi. what? tcak.
vein, a, hai. wheat, sonpxi.
venison, ta. when, dt, han, hantca, hi, kan, ko, xyan,
very, kohl, xx, xti, sti, wa. ya", yañka.
vest, a, yadëta. when? tcokanan.
village, a, tan. where, xan, yan.
vine, a, panhin. where? tcak, teuwa.
vine, her, ukañkayi. wherefore? xyexyo, tcYdiki.
vine, leather, mantuhu. whereupon, kan.
violin, a, hon. which? teldiki.
Agin, a, (Api. while, -yankan.
vomit, to, knë. while, a, bahi.
vulva, gs'lki. whip, a, tkon.
whip, to, tkon.
wade, to, kdni. whippoorwill, a, tccpanakono.
wagon, a, xtan. whirlwind, a, xdxe.
wait, to, hedikan(tca), yihi. whirring sound, to make a, tine.
walk, to, ni. whisky, ani.
walk on ground, to, ma. whisper, to, e.
wall, a, ti. whistle, to, xyunwe, aide, Bitaide.
want, to, yihi. white, 8a".
war, a, he. whitish, ean. .
warbler, the yellow, kudëhka. whole, the, panan.

warm; mi. whoop, to, wahe.
warm, to, mi, peti. whortleberry, hapi.
war whoop, a, komomo. whose, ka, tiipeta.
wash, to, tca. why? xyexyo, tcïdiki.
wasp, a, kanxi. Wichita, the, Witcina.
watch, ina. wide, ptça.
watch, to, wata. widow, a, tcodon.
water, ani. widower, a, tcodo".
watermelon, ko. wife, yiñka.
wave, a, ani, xoxo. wild, k8api, eahi.
we, e. will, dande, xo.
weak, 8anhan, wdda. wind, the, xdxuw.
wear, to, on. wind, the north, xt niíami.
wear around neck, to, nüpnni. window, ityepi, wane.
weary, upi. window glass, don.
weasel, a, *Mea. wine, ani.
weather, napi. wing, axe.
web (of a spider), inks", wing leather, ax&
Wednesday, Yanni. wink, to, püat
weed, a certain, dudayi, xo. winter, anan.
week, a, napi. wipe, to, patcidu.
weep, to, anhin. wish, to, ox, te, yihi.
weigh, to, ttke. with, on.
weird, xi. with, to be, ¿ya.
well! inda! withia, itka.
without, to be, niki. wrist, the, teak.

wolf, ayihin. wrist guard, a, apedehe.
woman, a, anxti. writhe, to, na.
woman, an old, anya.
wonder, to, kika. yard, aku.
wood, ayan. yard (measure), a, ahinyehi.
wood duck, the, taxpa, ptçaai. year, a, mi.
woodpecker, teas. yellow, si.
woodpecker, a variety of, pdkayi. yellow bird, küdëska.
woodpecker, the ivory -billed, te'iñk. yellow -hammer, the, omayi.
woodpecker, the red-headed, ktidëska. yellow warbler, küdëska.
wool, tcltka. yes, an, he+1
woolen cloth, tcëtka. yesterday, tohgna.
work, to, taml. yet, kip, xa.
worm, a, tamoki. yolk, inti.
worthless; wíki. yonder, e.
would, na. yonder, over, iyan.
wound, to, yukgwe. you, ay.
wrap, to, du, po. you (obj. pl.), dpha.
wren, teina. young, aanya.
wring out, to, tcTtcki. young, the, +yiñki-
wrinkle, a, küdo, kuhi. youngest, aka.
wrinkled, to be, gai. your, ay.
write, to, kdë, on. youth, a, (opi.
OFO-ENGLISH DICTIONARY
NOTE.-In arranging this dictionary the following order is observed: a, an (or aft),
b, e, en, f, h (including x and z), i, in (including g), 1, m, n, o, on, p, s, c (Eng. sh),
to (Eng. ch), t (including d), u, un, w, y. g is probably identical with the Biloxi
medial k, and d with the Biloxi medial . to is an independent sound intermediate
between the sibilants and t. x, x, and h all usually stand for the aspirate which fol-
lows several Siouan consonants and is particularly prominent in the Ofo language:
Superior m (m) occurs sometimes before p or b and indicates an m nasalization.
abaho', hail. ak ng1pq'ka, bow, semicircle, arc.-
$baiyan'te, a dream. asho'hi akgnafpg'ka, rainbow.
abashi'sk", fog. akapg', six.
aba'si, @bba'ai, a chicken.-gba'ii ya'ñki, a'kde, to find.-ba'kde, I find; tca'kde,
or aba'si ya'ñki, hen; abasdoki' or abas- you find.
to'ki, rooster; gbastc't'{iki, little chickens; @,ldu', bead.-gkfu' fhi, yellow bead;
gba's k'ade'si, guinea hen, "spotted gkfu' fthlpi', black bead; gkfu' gtchu'ti,
hen;" aba'stuta, chicken -hawk. red bead; gkfu' itho'hi, blue bead; gkfu'
abo'fti,, bad, evil. afhan', white bead.
abo'ki, a river.-abo'ki ke'dji, a river akhai'yi, cushion, pillow.
bend. aloe', to plant (cf. khewe).-ba'kxe, I
a'bowe, to poison, poison.--aba'bowe, I plant; tca'kxe, you plant.
poison; tca'bowe, you poison; g'ñkwa @.khi'pi, satisfied.-abgkhi'pi, I am satis-
a'bowe, someone poisoned. fied; atcgkhi'pi, you are satisfied.
afhaa', white. akhï'si, aki'si, turtle.-akhï'si ax2i'pka,
afhi'hi, it stops, to stop.--a'nic lo'lohe soft-shelled turtle; akhï'si patchú'ti,
afhi'hi, the current. red-headed turtle (pa, head; tch l'ti,
gho'ti, cane -brake. red).
afpg'ni, to forget, not to know.-bafpeni, akhï'si, akyi'si, the caul (Creole: la toi-
I forget, or do not know; toafpb'ni, you lette), the spleen (Creole: la rate).
forget, or do not know; onafpeni, we akho'ba, a'kaoba, stout, strong.-i'to
forget. akho'ba, ito' a'kxoba, a stout man, a
afta'ti, to prick.-abgfta'ti, I prick; strong man.
gtcgfta'ti, you prick. akho'hi, prairie.
ahe', ahi', horn (of deer, etc.).-itxa' akho'tcan, akho'te@., out, outside.-
ahe', deer -horns. akho'tcan ate'kna, I go out; akho'tcan
ahi'hi, blood.-aba'hihi, my blood; atea- cte'kna, you go out; akho'teg ate, I go
hihi'tu, your (pl.) blood. outside.
ahi'te, to land, disembark. akh8'té, akho'te, under.-abo'ki akh8'-
alnaka, out of, it is nearly tg, river bank.
light, it is just rising, it is out.- aka6ahi', a worm found in human
i'la axnaki', the sun rises. a'ni aba'- beings.
xnakg te'kna, I am going out of the ekhu, ku, to give.-bgkhu', I give;
water. tcgkhu', you give; a'fikwa gkhu', one
a'ho, bone. gives. akhu'hi, I am giving it to him;
a'ho, the haw (black or red). atellchu', you aré giving it to him;
a'k@Stati, to nail.-abakafta'ti, I nail; tcakhu', he is giving it to you; minti'
atcgkgfta'ti, you nail. atc'khu', he is giving it to me; onte
ak@le'wa, to stand up.-bakgle'wa, I khu'bl, give it to me! (with future
stand up. suffix); antcTkho', give me! tci'tcaki
319
820 BUREAU OF AMERICAN ETHNOLOGY [am.L.47
antcku', give me your hand! a'khu, a'ktuwa, to gather, collect.-ba'ktuwa, I

to give to eat; aba'khu, I give to eat; gather or collect; tca'ktuwa, you gather
atoa'khu, you give to eat. athi'si tciku', or collect.
you give medicine. a'kuitcua', to be stingy.-ba'kuitcuf, I
eklfhftwtku, Saturday. am stingy; tea'kuitcun, you are stingy.
aliktce'hi, a flower.-ila ak'iktce'hi, sun- akyu'we, to send.-bakyu'we, I send;
flower. tcakyu'we, you send.
ekisho'tie'tabe, a lizard. ala'hi, alahi', skin, bark, also the shell of
a'kaska, grass, bush.-a'kiska ktce'hi, a turtle, etc .-bala'hi, my skin; tcala'hi,
rosebush. your skin; i'txa ala'hi, buckskin, deer-
ako'hi, to shout, to call out.-bako'hi, skin; apha' alahi', scalp, "head skin."
I shout; tcako'hi, you shout. kia'we alapha', whisky.-alapha tcu'ti, red
ïftko'hi, what do you call? min'te whisky.
kia'we iba'kohi, what am I rAlling? alu'thë, to be drowned.-balu'thë, I am
tea'kohi, you are calling. drowned; tcalu'thë, you are drowned;
ako'cka, gizzard, his gizzard. onlu'thg, we are drowned; min' ti balu'-
ekoa'si, bee.-iikoWsi win'shu, honey. thë, I drown myself; mihin'sa balu'thb,
akôa'ti, a peach.-ak6nt cacti! ti, a plum; I drown myself; mihin'aa etcin'ti balu'-
akmt paWska, an orange or a lemon. thë, we drown each other; ihin'sa
(The Jesuit missionary Poisson men- alu'thë, he drowns himself.
tions contai as the name which " our amePho'ska, amephit'ska, the common
Indians" give to the plum, and this partridge (Creole: perdrix).
may have been taken from the Ofo lan- amaahfl'pka, palmetto.
guage, but it is at. least as likely that 8,131e8ku'w8, salt.-atk amaaku'wg, sugar;
it is from Quapaw, Poisson having had afho'ti atk amasku'wë, sugar -cane.
the Quapaw (or Arkansa) mission.) amaspo'hi, amaapohi', tobacco -pipe (cf.
akahi'ki, mad, crazy. ptlhi, hole).
aksho'ti, alligator. amatchoa', e'matcha, a'metch6a',
al-tee/hi, to boil.-a'ni aktca'hi, water down, low, low down.-a'matcha ba-
boils. te'kna, I go down.
ektca'pi, near .-abaktca'pi, near to me; amawactg (?), to let go, release.-ba'ma-
atcaktca'pi, near to you. wacté, I let it go; tca'mawactg, you let
a'ktchg, to spit (cf. tcahe).-ba'ktchg, I it go.
spit; tca'ktehe, you spit; ona'ktchg, we amaw, turkey.-aman' iya'ñki, female
spit; tcaktcl', spittle, your spittle (?). turkey; aman' ito'ki; male turkey.
akta'tci, friend.-abakta'tci, my friend; a'man, land, country, ground.-a'maa
tcakta'tci, your friend. tu'fthahe, to hoe land; a'man khe'we, to
a'kteti, to love.-ba'ktati, I love; tca'- plow land.
ktati, you love. a'mifë, to sneeze.-ba'mifë, I sneeze.
akte'hue, akte'hu, to shut up.-bakte'- amïfhï'pi, parasol, umbrella.--antifhi'pi
hue, bgkte'hu, I shut up; tcakte'hue, tca'ni, you take your parasol; amlfhi'pi
tcakte'hu, you shut up; onakte'hue, ba'ni, I take my parasol.
onakte'hu, we shut up; akte'hu, shut it! ami'hua, amin'hua, fever.-ami'hun fhi,
abakte'hu, I shut it; atca'ktehu, you yellow fever.
shut it. ami'ahu, to fan, a fan.-bami'shu, I fan;
a'ktha, to watch.--ba'ktha, I watch. teami'shu, you fan.
a'kti, bug, insect. amôa'fi, am8'f1, iron, a pot, pottery.-
akti'si, paper.--akte'sue, to write; bakte' - amd'f okho'e, lid of a pot; amonfhasil,
sue, I write; to akte'sue, you write. amonfha'ai, money. amonfhasi' ishu'hi,
akte'sue in'fpe, to read; bakte'sue in'fpe, amd'fi iwd'fi, brass, copper. amon'f ñas
I read. afhan', amofhg'si of hdn', silver. amos'
a'ktucpôa'cka, to splice, to patch.- fhas ïfhi', amofha'si fhi, gold. amdns
ba'ktucpdn'cka, I splice or patch; tca'- ta'nufhan', one dollar. amon'fi atkti'si,
ktucpdwcka, you splice or patch. scissors. amd'fk , scythe. amd'fkgla-
DORSST-S WANTON] THE BILOXI AND OFO LANGUAGES 321
lu, amó'fkalala, to ring, also a bell.- a'shë, to sit.-ba.'shg, I sit; tca'shg, you
bamó'f kalalu, I ring. sit; ona'shi, we sit down.
amirfiki, the breast.-atce'k m6'ß, the ashe', frost.-eshiton, a big frost.
ribs. $s», to hear.-tcï'asxe, do you hear?;
ampho'ska, a drum. teï'asxe kia'wehe, do you hear what I
empti'yaho, it thunders. say?
emtc$'ki, it lightens. aahehi, to laugh, he laughs.-basliehi, I
anapha'si, flour.-gñgdfa anaphg'si,. laugh; tcashehi, you laugh; tcu'pi ashehti,
flour, "white man's flour"; atce'k all laugh. ba'shehi, I laugh at or make
anapha'si, corn -meal. fun of some one; tcin'shehi, you laugh
a'ni, aril', water.-a'ni than, the ocean, [etc.]; inshe'hi, he laughs [etc.]; onshe'hi,
" the big water." welaugh[etc.]; inshehi', someone laughs.
a'ni, to take.-ba'ni, I take; tca'ni, you ashoha', ring-necked plover, or killdee
take. (Creole: pluvier).
anïsho'pi, a cup. asho'hi, asho'i, a'shohi, rain, to rain,
ani'si, to play (as children) (cf. into- it rains.-asho'hi akanafpa'ka, rainbow,
nisi).-abani'ai, I play; tcani'si, you " rain bow; " a'shohi kiu'knao, rain is
play. coming.
ante, to wash.-banita', I wash. aaho'n, crawfish.
ano', north, winter. $sho'pi, to drink.-basho'pi, I drink;
ano'ska, orphan. tcasho'pi, you drink.
$ndja'ld ke'hi, one thousand. ashu'se, a'shusi, the wind, it blows.
$ndjo'fta, andjo'fte,, andjo'ftan, cloth, askho, askhole, to stand.-baskhole, I
clothes, clothing.-andjo'fti-pa'sti, soap. stand; tcaskhole, you stand; tcaskho,
anthu'hi, vines, creepers.-antho'hi ftë'- get up!
pi, muscadine. $spa(?) to chop.
apaskon', apasko', a'paaku, bread aatï'kf, boy.
(Biloxi, pd'ska).-apaskon' bo'wasi, I $stôn'ki, girl.--astdn'ki-ki'ska, little girl.
need bread; apaskon' tco'wasi, you $co'co, to cough.
neéd bread. attend, corn.-atce'k nu'fha, ear of corn;
a'p .sti, apasti', to wash, bathe one's a'tcgk-bi'ska, hominy grits; atctk-nçpa8i
self or clothing.-ba'pasti, I wash; una'fi, corn mush. gfigo'fa tee'ki, rice,
ihin'sa apa'sti, to wash one's self; "white man's corn." atce'k napha'ai,,
andjo'fti-pa'sti, soap. corn -meal.
aphe'ni, to fold.---aba'pheni, I fold; a'tch$ka, grasshopper (Creole: sotriyeau).
togpl+e'ni, you fold; aphenl'xku, a little etche'tka, atchë'tka, rabbit.
bundle. atchfl'fíki, dog (Biloxi, atcú'ñki).-
aphe'ni, aphi'ti, fire.-aphe'cni, aphe'sni, atchil'ffgasi, atcu'ñgasi, horse. atcu'ñgas
the coals; ape'shihi, smoke. pe'tota, a nashu'sitan, mule. atchún'-djf'ñki,
match. aphe'sa nagi', fire -place, chim- puppy, "little dog."
ney. ape'shihi pho'hi, smoke -hole. atcolda', to lie, tell a falsehood.-
iya'ti ape'shihi, steamboat. batcokfa', I lie; atcokfa' fha'la, liar.
leaf.-aphi'fo'tka, pecan. .tcu'fi, ashes.
echo', owl (Creole: grosse -tête hibou).- atcu'ta, @.tcu'ta, the dove (?), wild
apho' nagi', a'mpho' nakï, screech owl. pigeon (?) (Creole: tortue or tint).
aphon'hi, to smell. .tchu'ti, tcu'ti, red.-te'ska atcu'ti,
aphß'ska, fiat.-baphdska, my fist; de'ska atchuti', cardinal bird. a'ni
teaphii'ska, your fist. tcu'ti, abo'ki tcu'ti, Red river.
api'ntcu, nose.-bapï'ntcu, my nose. ate!: atafte', atafth , atafthe', to burn.-
a'pofhe', to steal.-abapofhe', I steal; batafte'hawe, I burn it; abatafte', I burn
atcdpofhe, you steal; a'pofhela, a thief. myself. aphi'ti atafthe, it is burnt
a'pahua , to belch (Creole: roter).- in the fire; atafthe'hawe, I burnt him;
ba'pshuaë, I belch. atafthe'hawe, atogtafthe'hawe, you burn
822 BUREAU OF AMFRrbAN ETHNOLOGY (BULL.. 47
it; atcatgfthe aba'tgfthe, they burnt each ato'nahï, to fall.-bato'nahl, I fall.

other. bi'hi athgfte'hawe, I burn my ato'yg, to catch.-bato'yX, or min'ti bato'-
mouth. gtgfhi'skg, scorched. yé; I catch; tcato'yé, you catch; ho atu'-
at'ti, a lock. yi, I catch fish; ho tcatu'yi, you catch
atako'fg, meal made of parched Indian fish.
corn (Biloxi, ath8'ke). aton"hi, to see, to look.-aton'hi, atun'hi,
átgtcha', a't$tcha, hot, warm; steam, I see or look; cton'hi, ctun'hi, you see or
vapor. anti a'kkha, warm water; cto'hi look (see him, you see him); onton'hi,
a'ni a'tgtcha, you see warm water. ontun'hi, we see or look; tcu'pi cton'hi,
amo'nfa gtatcxa', the pot is hot. ate you ski see; cton'hi te'ska, you see that
tcha'wa, to warm something; batgtcha'- bird; atonhi' min/ti, let me see! yeton'
we, I warm something. hi, he sees me. cto'hi a'ni a'tgtcha, you
$te'we, to throw away.-bgte'we, I throw see warm water.
away; torte'we you throw away. $ton'hi, to sing.-bgton'hi, I sing.
a'thahi, frozen.-ba'thahi, I am frozen; atubanitci, to wrap up, to twist.-abatu-
tca'thahi, you are frozen; a'ni a'thahi, banl'tci, I twist it or wrap it up; mi'nti
frozen water. atu'bani'tci, I wrap something up;
atTa'nta, wildcat (perhaps atxg'n thon, tci'nti atubani'tci, you wrap something
"big cat").-tentc'i'ñki, the cat (per- up; i'nti atubani'tci, he wraps some-
haps atxa'n tcï'ñki, " little cat"). thing up; on'ti atubani'tci, we wrap
athe', a dress.-athe tu'ska, skirt; a'the something up;.etcansa' tubani'tci, hold
okpe', to put on a dress; aba'the, my on! we wrap something up; etcansa'
dress. abatu'banitci, hold on! I will wrap
9,t:ri.', a house.-abati'tca ate'kna, something up.
I am going home (abatitca, home). atu'nahi, to turn, to go back.-abatu'-
athi', father, his father.-batki', my nahi, bgtu'nahi, I turn, I go back; tea'
father; tcathi', thy father. tunahi, you go back; ctu'nahi, or ctd'-
atho'nogi, to exchange, to trade.-ba'- nahi, you turn, go back! ontu'nahi,
thonogi, I trade or exchange; itca'- we turn.
tho'nogi, you exchange or trade. atuph8n'tuska, a basket,--gtuphón'tuska
atxo'aka, skunk. tutu'ska, a basket -handle.
a'thonhi, to run:-abgthonhi, I run; atucn@'hi, atucnahi', atucnawe, atuc-
acthonhi, you run (imperative); abatsa'- nq.wa', hurry up! hurry! hasten! make
. abé, I am going to run; abatxa'kiba'- haste!-batucnahi', I hasten; atucngwa
fpeni, I can not run. tca'kiu a'ctuté, make haste and come
atiirna, to climb (cf. te).-gbati'kna, I and eat!
climb; gtcaati'kna, you climb. atu'ti, cooked, he has cooked; ripe,
atipon'tuska, to weave.-batipon'tuaka, it is done.-batu'ti, I cook; tactu'ti,
I wedVe. you cook; ontu'ti, we cook; tcatu'titu,
atisho'skatha'la, atisho'ska-atha'la, you (pl.) cook; atu'titu, they cook.
sparrow -hawk (Creole: sparrier). a'tutue, to be cooking; aba'tutue, I am
ati'si, medicine (modern and ancient). cooking; tca'tutue, you are cooking.
atï'tcoka, floor. atutkg'fi, to break.-tarn' atutkg'fc, to
atkapha'hi, beard.-ba'tkgpha'hi, my break a stick.
beard; tca'tkgpha'hi, your beard. a'ye, to cry.-i'baye, I cry; i'tcaye, you
atka'të, a rope. cry; onaye, we cry.
atki'tco.-lntufa atki'tco cite, he went to ayo'ti, to light a lamp, a blaze, a flame.-
town. bayo'ti, I, light; tcayo'ti, you light.
$to', potato, sweet potato:-gto' a'ñgïlft, anfhe'pi, an ax.
Irish potato; gto' gfhan', white or Irish ankfk'nti, ankfï'ntaki, ugly.
potato; gto' atcaki', wild or marsh po- aa'kindg, manure, dung.
tato. a'ñglif, afiglï'f, another.-a'ñglif in'lé,
ato'k(i), summer, also spring, south.- an'glifhi role, another language, the
atok nufhan', one year. English language, you can speak Eng-
Doaszx-awANTON] THE BILOXI AND OFO LANGUAGES 323
lish (?). gñglï'fito', an American man, ëthe'ni, meat.
" another, different, or foreign man. "- ëtik6n'so, grandfather.-bétikd 'so, my
gñglf'f he'mu, an Indian; gñglf'f he/mu grandfather; tcitikôn'so, your grand-
in'le, the Indian language. father.
@ .go'! ito', white man, espe-
cially a Creole.-afigo'fa tee'ki, rice, !a1$n@ki, mulberry (Creole: murier).
"white man's corn;" gñgo'fa anapa'si, !$'kumY, seven.
flour, "white man's flour." !a't!ate, to whistle.-bafg'tfgte, I whistle;
@Zkonaki',.ñkun ki, beans.-zñkonaki' tcaf¢'tfgte, you whistle.
pgda'fi, lima beans, "flat beans;" !sake', hog.-feska tcl'riki, pig, "little
gñkungki wan'fka, peas. hog "; feeka-tca'kI, opossum, "forest
anku'n, humming -bird. hog" (?); f E'skïtci, fat (evidently "hog
q.'fikwa, person, someone, somebody.- fat ").
gñkho'eka, baby. ihatkï, pain.-abafhgkï, I have a pain;
antso'sa, slime. atcafhgkl, you have a pain; nashu'si
aato'hi, eye.-an'to a'lahi, eyelid; a+to fha'kI, earache.
hihi', eyelash, eyebrow. IIi@'la: atcokfa' fhg'la, a liar, story -teller.
antoni'ki, blind.-antokfi', cross-eyed. fbi, yellow.--ami'hun fhi, yellow fever;
aatuakhë', knife. itcofhi', yellow tree (Creole: bois jaune).
a'wû 'fka, onion (see (ñkonaki'). iria'te, tail.-feska fxin'ti, pig's tail;
ho fxinte, fish's tail. on'taske fhin'té,
ba'hu, te'ska ba'hu, the common robin comet; "tailed -star."
(or the little blue heron) (Creole: petit no/hi, long.--non'pi flo'hi, a long day.
gam) !te'tka, tall.
b$'ka, where.-bg'ka tcakiu', whence do !to'tka, a circle, round.
you come?
hate: dukha'f é, to scratch; aba'dukhot,
be'kon, who is it? who?-be'kon tci 'ti,
I scratch; tca'dukhaf é, you scratch.
who are you?
bohon$'hi, near, beside.-a'ni bohong'hi,
hë'tani, to think.-bahEtani, I think;
tcalattani, you think; teal you
near or beside the water.
all think.
bokItf', abroad, away, off.-bok't'x te'kng, hiti: ahi'tf, to kick; abahi'ti, I kick;
I am going abroad. atcahi'ti, you kick; min'ti abahi'ti, I
butte, to shine.--babu'te, I shine; tcab z' - kick; itcaki'ti,. we kick each other (?);
te, you shine; in'tuk bu'té, it shines; itcabahi'ti, I want to kick you.
upo'fi i'la bu'të, the moon shines. hia'sa, self.--evihin'sa, myself; mihin'sa
etcin'ti, ourselves; ihin'sa, himself.
efhahi', ë'IIiahi, efhahi', a long time, ho, fish.
old times, always.-éfhahi'tt te'kna, he ho'hë, to bellow (like a bull), to howl
has been gone a long time; ëfhahi'tt (like a wolf).
cte'kna, you have been gone a long ho'cka, child.-ho'cka raj/the, my child;
time; lfhahi' a'tufthé, he has passed añkho'cka, baby.
a long time. efhahi lemôn'ti and' Oki, hflpi: dukhú'pi, to dig.-badukhü'pi, I
I have lived here a long time. a' ewe
dig; tcadukhii'pi, you dig; ondukhd'pi,
ï'fhahi, people of old times.
we dig.
ehôn'he, to grunt (like a pig).-behdn'he,
I grunt. i'lha, tooth.-i'fha ite', toothache.
e'ki, a cliff or hill (Creole: un écore): i'lhu, seed.-akö'nt ifhu, peach -seed,
e'ki ton, a mountain, "a big hill." peach -stone; u'tu i'fhu, acorn.
ephu, pawpaw (Creole: jasmin). Iftapt ', ten.-4ftaptç" Meld, eleven;
e'skha, buzzard. Iftaptan' nunpha, twenty; Iftgptgn'
e'tcahua, fact (Creole: vite).-be'tcahua, I ta'ni, thirty; Iftaptan' to'pa, forty
am fast. [etc.]; ifta'ptg nufha', one hundred.
e'tcaWaa, in a little while, by and by, Iftë'pue, to pull out.-bifti'pue, I pull
hold on! out; tciftEpue, you pull out.
Itthëpi', ifthë'pi, Ifthl'pi, black, also itoakoftû'ftu, kidney.

coffee.-abo'ki or a'ni iftis'pi, Black itoa'maai, to salute, to greet, to say "bon
river; Xftë'pi ito', black man, negro; jour" to one.-.bitca'masi, I salute.
te'ska Ifth'l'pi, blackbird; ïfthe'pi', coffee; itoa'ati, the heart.
ïfthepi' tca'yu, make coffee! tdinasho'- itoapi, lips.-bitoa'pi, my lips.
hi Iftë'pi, black moss. i'to$opha-a'hn@.ku, mushrooms.
ïfthe'yi, left.-tcak xfthe'yi, left hand. Itc@.th6n, mortar.-,ttcatho'pka, pestle.
i'hi, ihi', mouth.-bi'hi, my mouth. Itoe'pi, door.-Ttce'pi ki'ska, window,
inhi', hair, feather, wool.-tesk inhi', " small door."
bird's feather; cl'tkashï inhi', sheep's Itohepi', itohipi', dirt, dust.
wool; apxa'hi, head hair. itohi', fat, oil, grease.
ïko'ni, grandmother.-Mko'ni, my grand- itcho'hi, green, unripe.
mother. itco'16, chief.
i'la, luminary.-non'pi ila, sun, "day itoo'ti, neck, throat.
luminary; " upo'fi i'la, moon, "night itoon', itca'', i'tcon, tree, wood.-
luminary;" upo'fi i'la bu'té, the moon itcatu'ska, tcltu'ska, a stick. itcatcin'ki
shines; i'la nu'fha, one month; i'la o'phi, a thicket of bushes, lote of
ïntu'ka, sun -gazer or American bittern bushes. Itcofhi', yellow tree (Creole:
(Creole: vise -en -l'air). bois jaune). itcand'ñki, a fence. itca'-
ilë', inlë', to speak, he speaks, lan- pheti, torch, "fire -stick." itcaplu',
guage.-ibale, I speak; itcae, you thorn -tree. itca'ni, tobacco.
speak; tcu'pi ile', all speak; min'ti ita'tlaka, back.-bita'tlska, my back;
bale, I speak; tcin'ti tci'le, you speak; tcita'tfska, your back; onta'tiska, our
on'ti ils', we speak; min'ti iya+ iba'lg, backs; tcitä'tïskatu, your (pl.) backs.
I, a woman, speaks. an'glif inlë', ite', i'te, e'te, to suffer.-bi'te, I suffer;
another language, or the English lan- tci'te, you suffer; a'pha i'te, headache.
guage; anglifhi roll', the Indian lan- ¿tete, sick, keeping on suffering (redupl.
guage; min'ti *vie (or if /k), my lan- form); abe'tete, I am sick; atcEtete, tee -
guage. tete, you are sick; ontete', we are sick.
Iletci', ile'tci, tongue.-tcil¿tci, tcile'tcï, ite'hu, to touch.
your tongue.-ale tci, to lap; bale'tci; itza, i'te, to have, own, possess.-min'ti
I lap; tcale'tci, you lap; onal¿tci, we txa, it is mine; tcin'ti txa, it is yours;
lap. ito' i'te, to marry (said of a woman);
'iphi:ïphiba'wi, iphi'bowi, ephi'pawi, up, iyan' ite, to marry (said of a man).
high, above.--lphibawi hat¿kna, I -go aba'thë tlnlñki, I have no dress. hocka-
up; iphi'bawi itcon', high in the tree; mi'tha, my child; tokmi'tha, to'kmitxa,
hiba'wi-ito', "The -man -up -above," my brother; toktcin'txa, your brother;
God; Ito' itxan' iphiba'wi, God, "Man - tokon'txa, our brother.
big -above"; athi' ephi'pawi, up stairs. Ithä'nani, wife.-bïtha'nani, my wife;
epi'tcon, high, up; epi'tcon te'kna, to td'nani ni'ki, a widower, "his wife
go up. not "; töc nani thë, a widower, " his wife
l'shi, full. dead."
Ishu'hi, to stink, to smell bad.-blshu'hi, ithe'fl, the'fi, belly.
I smell bad; tcfshu'hi, you smell bad; itho'hi, ito'hi, blue.-të'ska itho'hi, blue -
tcamuwact¿ tclshu'hi, go away, you jay.
smell bad! Ithon', itholt (see ithôn'), big, large.-
itca'hu, to sing, a song. in'tufi txon, a large town; bi'txon, I am
itca'ki, Itca'kl, hand, fingers.-bidja'ki, large; tci'txon, you are large; i'txon, he is
my hand; a'ñkwa itca'ki, someone's large; tcu'pi i'txon, we (they) are large.
hand. ïtca'ki ton, itca'ki tall, thumb, a'ni txon, lots of water, much water.
" big finger" (?); Itca'ki tcï'ñki, fingers, ithôn', to grow (cf. ïthon', big).
" little fingers"; tcitcaki altcku', give ithon'fka, sister.-bitzôn'fka, bitlwn'fka,
me your hand! itca'kápac le'ki, finger - my sister; tcitxôn'fka, your sister;
ring. bitxon'fka itxln'to, my sister's husband.
DOa6IDY-aWANTON] THE BILOXI AND OFO LANGUAGES 325
itzua hi, cord, ligament. kk'n$taka', kanta'ka, red-headed liz-
ito', a man, a male.--ito' nitfha', a man, zard (Creole: scorpion).
one man; Ito' itxan' Iphiba'wi, God, kp'ahoki, to break.-bakg'shoki, I break;
"Man -big -above" (see ephi). tcakg'shoki, you break.
¡wit', to sleep.-biwd, I sleep; tciwd, you k'ade'si, spotted.-aba's k'ade'si, guinea-
sleep. hen, " spotted hen."
i'ya, deer. kanl$tchï'tka, "wood tick" (Creole: puis
iya', raccoon (there is a slight difference bois).
between this word and the above, ap- ke'tci, k'idji, crooked, a bend.-itean'
parently, but not certainly, due to kë'tei, crooked stick; abo'ki kê'dji, river
accent). bend.
iya'fhu, blackberry. kia'hi, old.-do'kfa'hi, Y'dokfahi, an old
iya'ti, pirogue, canoe, boat.-4a'ti ape'- man; dokfa'hi cto'he cte'kna, are you go-
shihi, steamboat. ing to see the old man?
iyafl', woman. khstu'ye, to sew.---akhatu'ye, I sew;
iyo'nakï, to mock.-te'ska iyo'naki, mock- tcakhgtu'ye, you sew; g1fkhatu'ye, needle.
ingbird. khe'we, to plow (cf. ak!e').-a'man Me' -
ïafhi'hi, ifhihi', afraid, scared.-iba'fhihi, we, to plow land.
aba'fhihi, I am afraid, I am scared; itcd kia'wi;, something, what.-ki'awe tee,
fhihi, itci'fhihi, you are afraid, you are what do you say?; Waive tco'pte'kna,
scared. what are you going to get?
ifpë, to know.-iba'fpi, I know; tca'fpg, _kifa", five.
you know. akte'sue in'fpe, to read; ki'ska, small, little, thin (generally of
bakte'sue in'fpe, I read. ifphe'we, to human beings).-in'tufi ki'ska, a small
teach; bi/phe'we, I teach; tcifphe'we, town; i'to ki'ska, a thin man.
you teach; ifphetci'we, you teach me. kiaka'we, to lend.-bakiska'we, I lend;
iakhe'hi, it is enough. tcakiska'we, you lend.
ïnkta'we, to hate.-Mnkta'we, I hate. kï'ct.cga, nine.
ia'tco, intro', body, flesh, corpse.- kï'ctat@1d, to pity, the pitiable people.-
a'ñkwa initco, a person's body; intconan'- bakï'ctataki, I pity; tcakï'ctatgki, you
tci, ghost, spirit, soul of the dead; pity.
deism intro', somebody's body or kithë', a fight.-a'kithë, you fight!
corpse. a'kithé mine, I fight; a'ñkwa kithë', one
ïndaki', iada'ki, ia'taki, hominy (Cre- is fighting; a'kithg tcin'ti, you fight;
ole: gros gru; Mobilian: sagamité). a'kithM teu'pi, all fight (ourselves and
iathe', forehead.-bi°the, my forehead; yourselves); kithe'he, they are fighting.
tcinthe', your forehead. kiu: kiukna, to come.-akiú'kna, I come;
iato'nisi, to make fun of, to joke, to play tcakiu'kna, you come; kiu'kna, he comes;
with (cf. ani'si).-abinto'niai, I make onkiu'kna, we two come; onkiuknaa'tu,
fun of; tcinto'nisi, you make fun of. we come; tckiuknatu', you (pl.) come;
ïa'tu, egg.-T tu fhi, the yolk of an egg, kiuknatu', they come; a'shohi kiu'knao,
"egg yellow "; ïn'tuafxon', the white of a rain is coming. bg'katcakiu', whence
an egg (both of the above may take do you come? l Lmdn'ti tca'kiu, you come
a'bag,"hen," before them); a'bas in'tu, here! tca'kiu a'ctutl, come and eat!
"hen's eggs." atucnciwg, tca'kiu a'ctute, make haste
and come and eat! de'tonni a'kiubé, if
!II'tufa, intuit, town.-ï+tufa atki'tco he goes I will come. tcakiu', come on!
g'te, he went to town; lo'kobathi in'tufati takiu' akte', I am going, you are
atitcon' ate'kna, I am going to the town going(?).
to -morrow. kobi'ska, slender._.tcon' kobi'ska, a slen-
der tree.
k$fpzbn'te, to mash, to crush.- kofpe1°'ti, gá.fpl'ntf, gofpia'ti, to
bakgfpxön'te, bakgfpd'ntl, I mash, I whip.-a'ggfpinti, I whip; teinggfpin/ti,
crush, I squeeze or press; togkgfpxôn'te, you whip; hibaba' ggfpän'ti, añtófpe'nti,
you mash, you crush. a whip. a'ni kof$'nti, a wave.
326 BUREAU OF AMERI CAN ETHNOLOGY hum,. 47
kofthë', to sweep.-bakofthh', I sweep; lokatchon', this morning, forenoon.

tcakofthe, you sweep; ami kofthe, lo'kobathi, lo'kobati, to -morrow.
ingafthl, a broom.
kpfni, to win.--ba'kpdni, I win; tca'- ma'hi, to paddle, a paddle.-ba'mahi, I
kpdni, you win. paddle; tca'mahi, you paddle.
ktce'hi, rose.-a'kiaka ktce'hi, rosebush. ma'naki, to meet (?).- ontct na'naki, I
ktzë', ktë, to kill.-aktl', I kill; tcaktë', meet you; akma'naki, I meet him;
you kill; a'ñkwa ktë, somebody kills; atcakma'naki, you meet me; tcYnkma'-
oñktg', we kill; tcaktWtu, you kill; kt -- naki, he meets me [you?]; abna'naki,
tu, they kill; tcin'ti tcaktl', you kill; he meets me.
kikthe'hawe, aki'kthe, they killed each man'ka: man'ka tca'kana, where are you?
other, or. one another, or they killed manki (cf. m*ñki).-iwaman'ki, it is
themselves. min'ti affkwa' ha'kteg, I sleeping, he is sleeping; cton'hi iwa
kill somebody; tcin'ti althea' tca'ktxg, manki, see him, he is sleeping.
you kill somebody; on/ ti añkwa' on'kkc , monhë: i'to mon'hb, to whoop (like
we kill somebody. kikthe'he, they are Indians in old times).
killing; akthe', I killed; atcikthe'be, I will me aka: md'ñka tcïnô'ñki, you live
kill you; tciflkthe'be, some one will kill here.
you; akthe'be, you will kill me. m8'fiki, to lie down (cf. manki).-
kto'kë, to whinny (as a horse), to crow ba'ftu mô'ñkï, I am lying down;
(like a rooster).-abakto'kl, I whinny or tca'ftu mô'ñki, you lie down.
crow; tcakto'k , you whinny or crow. naf: nafha'si ya'ñki, cow; naf,
ftci', butter,
kto'pe,tocroes.-akto'pe, Icross; tcakto'pe, "cow grease."
you cross. na'ftaki, to tie.--aba'naftaki, I tie;
ktuwe, to stick, paste, glue.-abaktu'we, tca'ngftaki, you tie.
I stick, paste, or glue; atcaktu'we, you na'fthi, true, real.
stick [etc.]. nakhe', heavy.--nakhe' u'phi, too heavy.
la: lalacka, elastic, a rubber; la'cka, to n@khï'ti, to slide.--banakhï'ti, I slide.
jump; bala'cka, I jump; tcala'cka, you nakho'hi, trail, road.
jump.
nakhon'ti, knee (?).-bakhon'ti, my
(1)e'he, he says, to say; be'he, I say; tce'- knees; tcakhon'ti, your knees.
he, you say; onehe', we say; tchupi e'he, naksha, n$'kaaa, young, fresh.-ito'
all say; lehe', he says; lehetu', they say. naksha, a young man; iyan' naksha, a
le'khati, le'k ati, lë'khati, now, right young girl. ethe'ni naksakthb, fresh
now, just now, a short time, again (?). meat.
l6m8n'ti, here, this.-lemôn'ti anô'ñki, I nakta"fl, milk.
live here; llrnôn'ti tca'kiu, you come naphi'hi, smelling good, fragrant.-a'ni
here! lëmô'nti te'ska, this bird. lb ôn'- naphi'hi, cologne, perfume.
ti boftha'hi, I arrive here. na'phï'tka, butterfly.
le'yi, to fly.-aleyitl', I am flying; tcale- nashë', to listen.- aba'nashg, I listen;
yitl, you are flying; te'skha leyi', te'skha tca'nashl, you listen. ndshu'si, ear.
leyitl', the bird is flying; g'skha leyi', naahi'hi, to breathe.-banashi'hi, I
e'skha leyitl', the buzzard is flying. breathe; tcanashi'hi, you breathe.
li, to roll (?).-baglili'hi, paglili'hi, I roll nacti'tka, ant.-nacti'tka tchu'ti, red
it along; tcaglili'hi, yoú roll it along. ant.
apakli'lihi, to roll, roll it! (?) min/ ti na'thfl, brain.
bapakli'lihi, I roll it; tcin'ti tcapakli'lihi, na'to, far.-n 'td cte'kna, are you going
you roll it. itcapakli'lihi, a wheel. far? ni'ki nato'ni, it is not at all far.
li'tchi, to dance.-bali'tchi, I dance; na'wu: i'la na'wu, an eclipse of the sun
tcali'tchi, you dance; oali'tchi, we or moon.
dance. naa'tci: intconan'tci, ghost, spirit, soul of
lo: lolohi, to run (like water).-a'nic the dead.
lo'lohe, ani'c lalo'hi, the water runs; ni (the negation), not.-mn'tini, it is not
a'nic ldlohs afhi'hi, the current. I; tcin'ti ni, it is not you.
nin/kna, to (talk.-mi 'ti bani+kmaa, I o'kta tgï, shoe.-boktaJïgï, my shoe.-
am walking; tcanitkna, you walk. u(k)tafiki ni'ki, barefoot,. "without
n8mphe'tka, a common fly. shoes."
a8'ñki: ba'shb n8'ñki, I am sitting down;oktekl, to tell.-boktaki', bo'ktaki, I tell
tca's» n8'ñki, you are sitting down; him; antco'kta'ki, he tells me; antcio'-
42140 n8'ñki, we are sitting down. ktaki, he tells you; antcibo'ktaki, I tell
mö'ñka tc'lnd'%ki, you live or dwell you; abitco'ktaki, you tell me; Out pi
here; leant ti and' Wei, I live here; tco'ktaki, I tell you all; atcion'ktaki, we
efha'hi' lemón'ti andñki, I have lived tell you; aontco'ktaki, you tell us;
here a long time. ano'ñki, I stay; bo'ktakitu, I tell them, or they tell me;
tcano'9íki, you stay. tco'ktakitu, you tell them, or they tell
noa'pi, day, daylight.-non'pi shi'hun, you; tcu'pi tco'ktakitu, they tell you all,
Sunday; non'pi eon, Christmas, "big or you all tell them; tco'ktaki, tell him!
day."; nabi'ti, to -day. you tell him; abo'ktaki, I tell him;
Mills, one, only.-lftaptan' nd'fha', tco'ktaki, you tell him.
eleven, also given for 100. oktati, to work, he is working.-atcoktati,
nu'pha, num'pha, two.-eftaptan' nun+'- you work; o'ktatabë, he will work;
pha, twenty. tco'ktatabë, you will work; abokta'tci, I
nuti, to throw away.-cnu'ti, throw it work; atcokta'tei, you work.
away! banu'ti, I throw it away; tcanu'ti, oktu'nahg, to surround.
you throw it away. okwa: apha o'kwa, to comb the head;
nun'se, to chase.-banun'sl, I chase; ba'pha bokwa', I comb the head; tca'pha
team/n'81, you chase. tcokwa', you comb the head; apyo'kwa,
the comb.
obishl'kï: bobishï'ki, I am ashamed; opakanhi, opaka'hi, to be hungry.-
tcobish'l'kï, you are ashamed; tcobishl'- bopakan'hi, bopaka'hi, I am hungry;
kInl, are you not ashamed? tcopakan'hi, you are hungry.
ofhï'pf: bofhl' A, I cut it across. aduske opa'tltci, to pour.-bopa'«tei, I pour;
ba'ni abofhï'pi, I take a knife and cut tcopa'tltei., you pour.
it; aduskiy tca'ni tcofhï'pi, you take a ophe, to come inside.-bo'phl, I come in-
knife and cut it. side; tco'phë, you come -inside.
o'fp@1d, to split.-itcan' bo'fpakº,, I split o'phi, much, many.-atce'ki o'phi, lots of
the stick; itcan' tco'fpaki, you split corn; ito' o'phi, many men. athi' o'phi,
the stick; itcan' on'fpaki, we split the there are many houses there; athi' o'phi
stick. tcofpa'ki, you chop, or cut; ankto'hi, a lot of pretty houses; atun'hi
anfhe'pi tco'fpagi, to cut with an ax. athi' o'phi ankto'hi, I see a lot of pretty
cotton.-o'ftati a'thi, cotton -gin. houses.
ofthahi, to arrive, come in.-bo'fthahi, opne'ka, to fetch (cf. optë).-bopne'ka, I
I come inside; tco'fthahi, you come fetch; tcopne'ka, you fetch; 000pne'ka,
inside; lém4n'ti boftha'hi, I arrive here. we fetch.
okho'e, lid or cover of a pot. opo'hi, to bleed.-bopo'hi, I bleed.
okh8'fiki: ho bokh8'ñki, I fish; ho tcok- opte, to lead or bring (cf. opne'ka).-
h8'tlki, you fish. bo'ptb, I lead or bring; tco'ptë, you.
okifthe, okifthe', uklfthe, make the lead; ki'awe teo'pte'kna, what are you
fire!-aphe'ti bokl'fthl, I make a fire; going to get? a'ni tco'pte, go and get
bokifthebe, I am going to light a fire. water! tcathi' tco'pte, go and get your
oklfthe'yi, to forget.-boklfthe'yi, I for- father!
get; tcoklfthe'yi, you forget. o'pufku, it is dark. --non' pi o'ptf'ku, non'.
o'klose, rat. pa o'ptflca, a dark day.
okpe: antciokpe', help me! or, I help osaaTu'pka, bat (the animal so called).
(perhaps to help); antcibokpebe, I am o'si, dry.-a'ni o'si,dry, devoid of water.
going to help you; antcitcokpe, you help. o'skha, o'skxa, the crane (Creole: une
a'the okpe', to help put on a dress; Whet grue). oskaf ha (from oskha, and of han',
aftco'kpe, you help me dress. white), the white or American egret
(Creole: un egret). o'skha apht'ntcu Pefxú'nti, a point (of an object). (cf.

ke'tci, the black -capped night -heron, a i'fha.)
p$hi: du'kpçhi, adu'kpghi, to rip; abadu'-
gray crane that lives on crawfish (Creole:
said to be bec grows (?) ). kpçhi, I rip; tcadu'kpçhi, you rip.
o'cigwö, a cloud. pakeni'ce, to sprain, he sprains.-
otefte'ki: botgftdki, I am tired, I am abakni'k,, apakni'kg, I sprain; tcabakni'-
getting tired. ke, you sprain.
o'tso, the butt end of anything. pa'kwa, to count.-bgpa'kwa, I count;
otkebedji, utke'bedji, to cut. -itca'ki tcgpa'kwa, you count.
utkg'bedji, he cuts hie hand; bidja'ki p$la'tci, wide.
botkdbedji, I cut my hand; a'ñkwa pan@na'hi, to sift.-bapangna'hi, I sift.
itca'ki utkg'bedji, I cut a person's hand; pasne'tka, to grind something.- abapas-
ya'ckfkon tcotkg'b'fdji, how comes it that nç'tka, I grind something; tcgpasndtka,
you cut your hand? you grind something.
o'wasi, o'wesi, to want.-bo'wasi, I patche', to wipe.-bgpatche', I wipe;
want; tco'wasi, you want; bowa'sni, I tegpatche', you wipe.
do not want; tcowa'sni, you do not p$'dafl, flat.-ta'cka pg'dafi, a flat plate.
want. amonfhdei bowg'si, I want some Pe'ten1, eight.
money; atu'fi bo'wgsi, I want to buy; patho'pka, red-headed woodpecker (?)
aba'thb bo'wasi, I want a dress. (Creole: oiseau paru).
o'wati, yesterday. patho'pka, it (the fire) crackles.
on'tena, duck.-on'fgna ito'ki, mallard pheani, moldy, mildewed.
duck. pha'mihi: bapha'mihi, my mind; tcapha'-
bullet, ball.-onfhi'k bi'fka, shot; mihi, your mind.
onfha'pi, gun; oufha'p tgta', arrow. pha'teki, pa'teki, to push.-ba'tgpha'-
on'tnatk@., mouse. tgki, abapha'taki, I push; tcatapha'taki,
onka'hi, spoon. tgápha'tgki, you push.
onkte'ß, snake.- onkte'fi taphe'su, rattle- phe, to pound in a mortar.-bgphe', I
snake. pound; tcgphe, you pound; onphe, we
onktohi', onkto'hi, pretty.-«i'ngkca pound.
onktohi', a pretty girl. phenti, to crack.-baphe'nti, I crack;
onni, oni', mother.-no'oni, my mother; tcaphe'nti, you crack; ta'cka phe'nti, the
tco'oni, thy mother. mon'ni tan'fka, plate is cracked.
my mother's sister. pao'se, to sting.-bapxo'sg, I sting;
on/phi, sharp.-on'phi nl'ki, dull, " not tcapxo'sb, you sting.
sharp " phß'ld, to sweat, perspire.-baphsi'kg, I
on'ssa, to hunt (for game, etc.).- sweat; atcimphú'ke, you sweat.
abeam', I hunt; tconsxa', you hunt. plo'cka, round (said to have the same
on'cka, crow (Creole: corneille). meaning as plo'tka).-itcan' plo'cka, or
ontoehi', it is cold.-bontcehi', I am cold. tcaplo'ska, a round piece of wood, a
on'tciku (?), to give (lit.).-tcile'tci ball (pelotte); itca'ki plo'cka, clasped
hands.
on'tctku, hold sour tongue! tcu'pi tcile'- plo'tka, round (said to be the same in
tci on'tctku, hold your tongues! meaning as plo'ahka).-i'tcan' plo'tka, a
ontcipha'ska, a blanket. round ball.
ontaske, ontaske', star, sky.- on'taske pophû'ti, to swell or puff out.-bapophtl'-
unthe, falling star; on'taske fhin'tu, ti, I swell or puff out; tcapoph2i'ti, you
comet; on'taske phu'fi, morning star; swell or puff out.
on'taske nan'pi phu'fi, evening star; pfl'hi, a hole.-gphi'ntcu p2i'hi, nostrils.
on'taske po'fka, milky -way. puke', it is warm.-puke min'ti, or
8nthen., pumpkin.-ontafhçhi', water- bapuki, I am warm; puke' tcin'ti, or
melon; ontafhghi' ngphi'hi, muskmelon. tcapu'ki, you are warm.
ontho'motthu', grape. pit'suhi, to blow.-bapfl'auhi, I blow;
on'yi, louse (Creole: pou). teapú'suhi, you blow.
DORSSY-SWANTOxl THE BILOXI AND OFO LANGUAGES 329
sse'na, to put, to place (see ace'wa).- itcan' kia'we tcai'yulthna, to do some-
basxe'na, I put; tcasze'na, you put. thing with a stick.
ase'wa, to save, to put away, take carel tce'kon, which?
(Creole: prenda -garde/) (said to have tce'm$, tce'ma, tche'ma, right, good, it
the same meaning as ace'na).-basxe'- is good.-tcak tce'ma, the right hand.
wa, I put away or save. ito' tche'ma, a good man.
shi'hua: nos'pi shi'hW , Sunday. tche'mpu, navel.
sho'hi, old.-ito aho'hi, an old man; tchi'pi, intestines.
iyan' sho'hi, an old woman. tci'fhehi, dangerous.
sao'ki, to burst.-baszo'ki, I burst; tcï'fhi, foot.-tcgfhahi, tcc+'./hdshe, leg,
tcasxo'ki, you burst. calf of leg; batcafhahi, my leg; tcgtcaf-
ssß'pka, soft.-akh't'si sxtl'pka, soft- hahi, your leg; ontcgfhahi, our legs;
shelled turtle. tcgtcgfhahitu, your (pl.) legs; te't'fhi
sishu'kg, curly.-apra' aïahu'kè;, curly thu'ti, the ankle, " the foot bone."
hair. (Perhaps this should be Via',
hI', which
aka'lo, an escalin, a "bit," twelve and was recorded once along with tc'lfhï',
a half cents.-aka'lo nu'pha, a quarter your foot.)
of a dollar; aka'lo to'pa, half a dollar. tci'kha, to sort out.-batci'kha, I sort out;
slo'ska, cheek.- nin'8loska, my cheek; tcatci'kha, you sort out.
tcin'sloska, your cheek. tcïktci', around.-tuk telktci', around the
som'pka: aom'pka, fin of a fish; tclaho' '- stone.
pka, wing (of a bird); tefka som'pat- tefaasho'hi, Spanish moss.-tc'fncaho'hi
chuti, red -winged blackbird. ftë'pi, black moss.
ato (?): atce'k tu'sto, to shuck or husk tcl'fiki, little, small.
corn. Waldo/pa, pomegranate (Creole: gra-
cba'niki, bad.-tcile'tcl cba'niki, you nade).
have a bad tongue! (or, you talk too teiatchi'nti, to crawl.
much!). tco'ftheti, mother's brother, or my
cl'tkq.ahï, a sheep. mother's brother.-tca'tu tco'fthati, my
cle'ka, a bow (the weapon). father's brother.
cni, to itch.-'tntco cnicni'we, the body tco'ka, in, under.-a'ni tco'ka, in or
itches; bacnicni'we, I itch; tcacnicni'we, under the water; a'ni tco'ka, te'kna, to
you itch. go into the water. tco'ktgtg, in the
open, rotten.-hthe'ni cpgn, rotten meat. middle.
ctfl'ti, clean.-bactü'ti, I am clean; tconi, to hunt or search (for something
tcactú'ti, you are clean; andjo'ftan lost).-abatco'ni, I hunt; tcatco'ni, you
ctil'ti, clean clothes. hunt; feska tco'ni, to hunt for hogs.
cfl'luwiya, a worm (the common earth- tcotkukfl'ao, a bucket.
worm). tcule'skg, Carolina wren (Creole: ro-
telet).
tcn'ftu, to go to bed.-batcalftu, I go to
bed; a'man tc¢'ftu, he lies on the tcu'pi, all, several.
ground. tcut@a: tcutgskg'pi, a round silver plate
tca'hg, he (snake) hisses (cf. aktcë). formerly worn on the body. tcutashu'hi,
tca'mald, mosquito. earring. ap't'ntcu tcutuahu'hi, nose ring.
toa'mua, tc$'mwa, tca'muwa, way ta'blokï, bottle.
off yonder, on the other side, beyond, ta'fi, to bite.-'ita'ft, I bite; ktta'fë, you
away off. bite.
tca'au, liver.-bitca'su, my liver; tcitca'- tgtha'ti, caterpillar.
au, your liver. t$'fhe, armpit.
tca'tka, jawbone. tahi: tgta'hi, to shake or tremble; bat¢ta'-
tcayu, to make.-min'ti tca'yu, I make; hi, I shake or tremble; tcatnta'hi, you
tcif'ti tca'yu, you make; on'ti tca'yu, shake or tremble.
we make; 'tfthepi' tca'yu, make coffee! takba'aka, lean, not fat.
330 BUREAU OF AMERICAN ETHNOLOGY [Bora,. 47
takhY'si, to peel (as an orange).- are going to the town tomorrow (etc.);
a'takhi'si, I peel; toa'takhï'si, you peel. bokz'l' te'kng, I am going abroad;
takf'ska; a box or trunk. abatï'tca ate'kna, I am going home.
ta'mua, that.-tamua te'ska, that bird. ba'ka cte'kna, where are you going?
tanawo'ai, toe -nail, finger -nail. bg'ka ate'kna, where am I going? NY td
ta'ni, three.-hgta'ni, the third. cte'kna, are you going far? ate'ki
taphe'au, oakte' it taphe'su, rattle- ba'fpeni ate'haw -be, I can not go, but I
snake. will send someone; ate' ba'fpeni ate'-
ta'phe'sukithe'la, centipede (or mille- hawabe, I can not go, but I will send;
ped) ani' bopte'ka, I am going to get water;
tapho'hi, tapho'se,shoulder.-tcotapho'- atuuti te'kna, he is going to eat. tea-
st, your shoulder. tapho'hi At, to car- muwa cte' tc'lshu'hi, go away, you smell
ry on the back; abatapho'hti abati', I bad! de'tonni a'kiubl, if he goes I will
carry on the back. come. tapho'hi att', to carry on the
tashi'hi, to burn.-aphe'ti abatashi'hti, I shoulder; abatapho'hi abati', I carry on
burn myself; aphe'ti atcatashti'hi, you the shoulder.
burn yourself; a'tashi'hawe, I was burn- te'fka, a flea (Creole: puce).
ing him; atashti'tcawe, he was burning te'mu, bullfrog.
you; atashi'bawe, he was burning me. te'ska, desks!, te'akha, bird.-te'ska
aphi'ti atashi'hi, to bum one's self. atcu'ti, the cardinal.
taai'shihi, to whine.-atchd'ñki tasi's- the, tze, to die, to be dead.-atlW,
hihi, the dog whines; batasi'shihi, I abatze, min'ti athE, I am dead, I die;
whine; tcatasi'shihi, you whine. twit -re, you die; tcinti athl', you are
tac: itcalni tacko'ki, chewing -tobacco. dead; on athe, we are dead; aphe'ti
ta'cti, gum (chewing-gum, gum copal, the, the fire is out (dead); onkte'fi tze,
or any kind). itcan' ta'cti, copal. a dead snake.
ta'cka, plate.-ta'cka phe'nti, the plate is thinto, tinto, husband.-mlthï'nto, my
cracked. husband; bitzonfka itzïn'to, my sister's
tatei middle.--tata'st, noon, also mid- husband; tinto tini'ki, a widow, "hus-
night; tco'ktata, in the middle. band gone"; tinto thg, a widow, "her
te, ti: ate'kna, I go; abate'kna, I lead husband dead."
(by the hand), or carry; chte'kna, you go; tho'ba: batho'ba, I go in front, or before;
atcate'kna, you lead (by the hand); tdttho'ba, you go in front, or before.
cte'knatu, you all go; te'kna, he goes; ti: a'batuti, abatu'ti, I am going to eat,
onte'kna, we two go; onte'knatu, we go; I begin to eat; atcatu'ti, you are going
tcu'pi te'kna, they all go; e'tcansa ate' to eat; actuti, you go and eat! atutti
kna, I will go by and by (etc.); lekha'ti te'kna, he is going to eat; tcu'pti atu'ti,
ate'kna, I am going right now; ate'kna- we are going to eat; mihi'sa batu'ti, I
tani, I went; cte'knatani, you went; am going to eat alone; teihi'sa tcatu'ti,
cte'knatanitu, you (pl.) went. äfhahi'ti you are going to eat alone; ihi'sa acuuti,
te'kna, he has gone along; lfhahi'te cte- he is going to eat alone; a'tut po'posg,
kna, you have gone along; epi'tcon te- fork; tca'kiu acctuti, come and eat!;
kna, to go up; akho'tca ate'kna, akho'- atucnawa tca'kiu acctuti, make haste
tcan ate'kna, I am going outside;
and come and eat!
akho'tcan cte'kna, you go out; akho'tca
att', I go outside; a'matcha hate'kna, I tic: botïc bolo, I put my hand into the
go down; a'matcha cte'kna, you go fire; tco'ttc bo'ki, you put your hand
down; ïphiba'wi hate'kna, I go up; into the fire; on'tic bolo', we put our
1phiba'wi cte'kna, you go up. ba'ka hands into the fire. ontfcë'nti, oticb'-
cte'kna, where is (are) you going? nti, to smoke; botnti, I smoke;
intufa athi' te'kna, he is going to the itca'ni min'ti botfcVnti, I smoke to-
town; lo'kobathi in'tufati atitcon ate'- bacco [min'ti may be omitted]; itca'ni
kna, I am going to the town tomorrow; tcin'ti tcotic?nti, you smoke tobacco
lo'kobathi intufati atitcon' ucte'kna, you (?); itca'ñi t'ic't'nti, to smoke tobacco.
to'fkßfktipi, to wink, to blink.-bato'f- tu'tcha, to wash.-batu'tcha, I wash;
kilfkilpi, I wink or blink ; tcato'f- andjo'fta tu'tcha, to wash clothing;
kúfkilpi, you wink or blink. tcff iti tu'tchabë, wash your foot !
tok, brother.--tokmi'tha, to'kmitxa, my tuts', hawk.-aba'stuta, chicken -hawk.
brother; toktcin'txa, your brother; tokon'-
txa, our brother. uftca'pi, hip.
to'pa, four. u'li, handle.-anfhe'pi u'li, ex -handle.
topi, pato'pi, to shoot.-ababato'pi, I u'makhi, um$khë', a doctor (modern
fire a gun; aka/into/pi, iba'pato'pti, I and ancient), witch, sorcerer, etc.
shoot; atcapatopi, itca'pato'pi, you u'ntwathg', trousers.
shoot; apatopi, he shoots. uple'lehi, to swing.-buple'lehi, I swing;
to'stt}k1, squirrel.-to'stakl Iftl'pi, black tcuple'lehi, you swing.
squirrel. upo'fl, night.
ton/ye, hard. uckôa'ti, to wet, the sweat, perspira-
tpa: atcitpgbg, I will hit you; baphú'ska tion. --aman uckón'ti, wet ground.
atcitpa'be, I will hit you with my est. u'tci k1'pl, veil (such as a woman wears).
tulatha, dufgha, tuf hahi, to tear.- utaci'pi: butacf'pti, I suck it; tcutacl'pi,
batu'fafha, I tear; tcatu'fafha, you tear. you suck it.
tuff, to trade, to buy, to sell.-gtu'fi, utha'spi, the fish called patasa in
abatu'fi, I buy, I sell; tcatu'fc, atcatu'fi, Creole.
you buy, you sell; ctu'fi, buy ! you utïkhï'pi, utïkcï'pi, hat.
buy ! a'flkwe tu'fi, people sell or buy, utku'si, to cut (with scissors), he cuts.-
one sells or buys; tcin'ti Ictu'fi, you andjo'fta butku'si, I cut cloth; andjo'fta
bought or sold it; trap Ictu'fi, let ue tcutku'si, you cut cloth; andjo'fta utku'-
buy or sell it ! In'tuf-athi', store, "trad- si, he cuts cloth. amonfi utkil'si, scis-
sors.
ing -house." atu'fi bo'wasi, I want to
buy. u'tfkcf'pi to'fi, a bought hat. u'tu, o$k.-itcan" u'tu, oak tree; itcan'
tu'fkopi, to pinch.-batu'fkopi, I pinch; u'tu tcu'ti, red -oak tree; itcan' u'tu
tcatu'fkopi, you pinch. afxan', white -oak tree; itcan' u'tuk
tu'fthahe, to hoe. hade'si, gray oak.
tufthè: Ifhahi' a'tufthg, he has passed unfa'ptata, a bow.
by; Ifhahi' tcatufthg, you have passed unsha', to hide or conceal.-ibanunsha, I
by; Ifhahi' batuftl, I have passed by. hide myself; itcanun'sha, tcun'sha, you
aba'tufthg, I pass (some one); tca'tufthg, hide yourself.
you pass (some one). unthi', to fall.--an'taske unthe, a falling
star.
tuk, stone. unthi, u'nthi, bear.
tukba'ti, to spread (cloth, etc.).
tupho'hi, dupho'hi, to bore (a hole, wakhe'ska, drunk.-wakhe'ska eta/kola,
etc.).-badupho'hi, I bore (a hole, etc.). crazy.
tusha'hi, dusha'hi, to pull.-batusha'hi, win'shu, nest.-te'ska win'shu, bird's
I pull; tcgtusha'hi, you pull. nest. akön'si win'ahu, honey, "bee's
tu'aka, tû'ska, short.-non'pi tu'aka, a nest."
short day; athe tu'ska, a skirt, "short ya'ckïkon, how comes it?
dress." yftn'ahë, chair.-ydn'shë' ta'tlska, the
tuckï kl, to wring (as clothes).-batuckl'- back of a chair.
kI, I wring. yo'spitatha, a sieve (Creole: tamis).
83515° -Bull. 47-12-22
INDEX TO THE OFO DICTIONARY
Nara.-References are not to the equivalents of the English words, but to the placee
where they may be found.
abóve, 1phi. bellow, to, ho'he.
abroad, bokzí'. belly, lthe'fi.
ache, fha'ki. bend, a, ke'tci.
acorn, i'fhu. beyond, tca'mua.
afraid, infhi'hi. big, ithon'.
again, le'khati. bird, te'ska.
all, tcu'pi. bit, a, ska'lo.
alligator, aksho'ti. bite, to, ta'f t.
always, efhahi'. bittern, the American, i'la.
American, an, añglif. black, ifthepit.
ankle, tci'fhi. blackberry, iya'fhu.
another, añglif. blackbird, ifthlpi'.
. ant, nacti'tka. blackbird, red -winged, sompka.
arc, akanafpa'ka. Black river, ifthepi'.
armpit, ta'fhe. blanket, ontcipha'ska.
around, tclktci' blaze, a, ayo'ti.
arrive, to, ofthahi. bleed, to, opo'hi.
arrow, onfhi. blind, anto'hi.
ashamed, to be, obishi'ki. blink, to, to'fkúfkdpi.
ashes, atcu'fi. blood, ahi'hi.
assist, to, okpe. blow (with breath), to, pü'suhi..
aunt, onni. blow (wind), to, ashu'se.
away, bokxi', tca'mua. blue, itho'hi.
aa, anfhe'pi. bluejay, itho'hi.
boat, iya'ti.
baby, a'faux, ho'cha. body, in'tco.
back, ita'tiska. boil, to, aktca'hi.
back of a chair, ydn'shL. bone, a'ho.
bad, abo'fti, cba'niki. bore, to, tupho'hi.
ball, a, on'fhi, plo'cka, plo'cka. bottle, ta'bloki.
bank, a, akhó'tl. bow, cle'ka, unfa'ptata.
barefoot, o'ktafigi. bow (arc), akanafpq'ka.
bark, ala'hi. box, taki'ska.
basket, atuphón'tuska. boy, asti'&
bat, osasu'pka. brain, na'thd.
bathe, to, a'pasti. brass, amôn'fc.
bead, akfu' bread, apaskon'.
beans, añkonaki'. break, to, atutka'fi, ka'shoki.
bear, un'thi. breast, the, am6'ñki.
beard, atkapha'hi. breathe, to, nashi'hi.
bee, akon'si. bring, to, opts:
belch, to, a'pshusi. broom, a, kofthe'.
bell, a, amón'fc. brother, tok.
832
brother-in-law, tithon'fka, thinto. comb, to, okwa.
bucket, tcotkukü'so. come, to, kiu.
buckskin, ala'hi. come in, to, ofthahi, ophg.
bug, a, a'kti. comet, ontaskë.
bullet, on fhi. conceal, to, unsha'.
bullfrog, te'mu. cook, to, atu'ti.
bundle, a, aphe'ni. copal, tac.
burn, to, ataf, tashti'hi. copper, amón'fc.
burst, to, sxo'ki. cord, itxun'hi.
bush, a, a'kiska, itcon'. corn, atcdkti.
butt, the, o'txo. corpse, in'tco.
butter, naf. cotton, o'ftati.
butterfly, na'phl'tka. cotton -gin, o'ftati.
buy, to, tuf. cough, to, aco'co.
buzzard, e'skha. count, to, pa'kwa.
by and by, etcan'sa. country, a'man.
cover, okho'e.
calf of leg, tc'l'fhi. cow, naf.
call, to, ako'hi. crack, to, phenti.
cane -brake, gfho'ti. crackle, to, pathil'pka.
canoe, iya'ti. crane, o'skha.
cardinal bird, te'ska. crawfish, asho'hi.
carry, to, te. crawl, to, tcintchi'nti.
cat, domestic; atxa'nta. crazy, akshi'ki, wakhe'ska.
cat, wild, atza'nta. creeper, anthu'hi.
catch, to, ato'g . crooked, le'tet.
caterpillar, tafhdti. cross, to, kto'pe.
caul, the, akhisi. cross-eyed, anto'hi.
centipede, taphe'su. crow, on'cka.
chair, ydn'shé. crow, to, kto'kL.
chase, to, nun'sg. crush, to, kafptön'te.
cheek, slo'ska. cry, to, a'ye.
chewing -tobacco, tac. cup, a, anlaho'pi.
chicken, aba'si. curly, sishu'kë.
chicken -hawk, aba'si, tuts'. current, the, afhi'hi, lo.
chief, itco'lL. cushion, akhai'yi.
child, ho'cka. cut, to, ofhi'pi, o'fpgki, otkabedji, uticu'si.
chimney, aphe'ti.
chop, to, aspa', o fpaki. dance, to, li'tchti.
Christmas, non'pi. dangerous, tci'fhehi.
circle, fto'tka. dark, o'pufku.
clasped, plo'cka. day, non'pi.
clean, ctû'ti. daylight, non'pi.
cliff, ¿ici. deer, i'ya.
climb, to, ati'kna. deerskin, ala'hi.
cloth, gndjo'fta. deliver, to, sxe'wa.
clothes, clothing, andjo'fta. die, to, thL.
cloud, a, o'cigwis. dig, to, hpi.
coal, aphe'ti. dirt, ltchepi'.
coffee, ifthépi'. disembark, to; ahi'te.
cold, ontcehi'. do, to, tcayu.
collect, to, a'ktuwa. doctor, u'makhe.
cologne, ngphi'hi. dog, atchúl'9lki.
comb, a, okwa. dollar, a, amón'fi.
334 BUREAU OF AMERICAN ETHNOLOGY (sou,. 47
done, atu'ti. fish, ho.

door, ttce'pi. fish, to, okh6'Mi.
dove, atcu'ta. flat, aphd'aka.
down, a'matchon'. five, kifan'.
dream, a, abaiyan'te. flame, a, ayo'i.
dress, a, athe. fit, ¡IAA.
drink, to, asho'pi. flea, tefka.
drown, to, alu'thë. flesh, in'tco.
drum, amapho'ska. floor, att'tcoka.
drunken, wakhe'ska. flour, anaphg'ai.
dry, o'si. flower, a, aktktce'hi.
duck, on'fana. fly, a, ndmphë'tka.
dull, on'phi. fly, to, le'yi.
dung, an'kinde fog, abashi'ska.
dust, ttchepi'. fold, to, aphe'ni.
dwell, to, n6'ñki. foot, 14'fhi.
forehead, inthe.
ear, nashë'. forenoon, lokatchon'.
earache, fha'kt. forget, to, afpë'ni, oktfthe'yi.
earring, tcutes, fork, ti.
eat, to, ti. forty, iftapt s'. .
eclipse, an, na'wu. four, to'pa.
egg, tltu. fragrant, naphi'hi.
egret, white or American, o'skha. fresh, nakeha.
eight, pa'tant. friend, akta'tci.
elastic, la. frog, bull-, (ému.
eleven, tftaptan'. frost, ache.
enough, inkhe'hi. frozen, a'thahi.
escalin, an, eka'lo. full, t'shi.
evil, abo'fti.
eye, anto'hi. galaxy, the, on'taskg.
eyebrow, anto'hi. gather, to, a'ktuwa.
eyelash, anto'hi. ghost, in'tco, nan'tci.
eyelid, anto'hi. girl, astôn'ki.
give, to, akhu, on'tciku.
fall, to, ato'naht, unthë'. gizzard, ako'cica.
fan, a, ami'shu. glue, to, ktuwe.
fan, to, ami'shu. go, to, te.
far, nil to. go and get, to, opne'ka, opts.
fast, e'tcahua. go back, to, atu'nahi.
fat, itchi'. go in front or before, to, tho'ba.
father, athi'. go to bed, to, tca'ftu.
fear, to, tnfhi'hi. God, tphi, ito'.
feather, ihi'. gold, ant 'fi.
fence, ikon'. good, tee'ma.
fever, ami'hun. grandfather, itikdleso.
fight, a, kithZ'. grandmother, tko'ni.
fight, to, kithl'. grape, ontho'mofthu'.
fin, som'pka. grass, a'kiska,
find, to, a'kde. grasshopper, a'tchaka.
finger, itca'ki. grease, itchi'.
fire, aphe'ti. green, itcho'hi.
fire, to, topi. greet, to, itca'masi.
fireplace, aphe'ti. grind, to, pasna'tka.
DOReAY-BWANTON] THE BILOXI AND OFO LANGUAGES 335
ground, a'man. hunt (for something lost, etc.), to,
grow, to, ithdn'. tconi.
grunt, to, ehôn'he. hurry, to, atucna'hi.
guinea hen, aba'ai. husband, thinto.
gum, tac. husk, to, ato.
gun, onfhi.
ignorant, to be, afpa'ni.
in, tco'ka.
hail, abaho'. Indian, an, añglif.
hair, ihti'. infant, a'ñkwa.
half -dollar, a, ska'lo. insect, an, a'kti.
hind, itca'ki. intestines, tchi'pi.
handle, atuphdn'tuska, u'li. into, tco'ka.
hard, tonye. iron, amon'fa.
hasten, to, atucng'hi. itch, to, cni.
hat, utlkhe'pi.
hate, to, 'lnkta'we. jawbone, tca'tka.
have, to, itxa. joke, to, into'nisi.
haw, the, a'ho. jump, to, la.
hawk, Luta'. just now, le'khgti.
headache, ite.
hear, to, asxe. kick, to, hiti.
heart, itca'nti. kidney, itcakoftd'ftu.
heavy, nakhe'. kill, to, ktxa.
help, to, okpe. killdee, asho'hi.
hen, aba'si. kindle, to, okiftha.
here, lamón'ti, mö'ñka. knife, antuakhe.
heron, little blue, ba'hu. know, to, in'fpe.
heron, the black -capped night-, o'skha. land, a'man.
hide, to, unsha'. land, to, ahi'te.
high, 'lphi. language, ilm
hill, e'ki. lap, to, ïletci'.
himself, hiWaa. large, 'lthon'.
hip, uftca'pi. laugh, to; aahehi.
hiss, to, ttc a'hë. lay, to, ï+tu.
hit, to, tpa. lead, to, opta.
hoe, to, tufthahe. leaf, a'pxi.
hog, fake'. lean, takba'ska.
hold on/ etcan'sa. left, Ifthe'yi.
hold the tongue, to, on'tciku. leg, tcl'f hi.
hole, pd'hi. lemon, a, akdn'ti.
home, athi'. lend, to, kiska'we.
hominy, atce'ki, Wake . let go, to, amawacta.
honey, win'shu. liar, a, atcokfa',fhg'la.
horn, ahe. lid, okho'e.
horse, atchi'ñki. lie, to, md'ñki, tca'ftu.
hot, atgtcha'. lie (prevaricate), to, atcokfa'.
house, athi'. ligament, itxun'hi.
how comes it? ya'cklkon. light, to, ayo'ti.
howl, to, ho'ha. lighten, to, amtca'ki.
humming bird, anku'naka. lips, itcapi.
hundred, a, ïftaptan'. listen, to, nasha'.
hungry, opakanhi. little, ki'ska, tcï'ñki.
hunt (for game), to, on'sxa. live, to, nNñki.
336 BUREAU OF AMERICAN ETHNOLOGY [arm" 47
liver, tca'su. much, o'phi.

lizard, a, gkisho'tie'tabg. mulberry, fafgngkd.
lizard, red-headed, ka'nataka'. mule, ate&'ñki.
lock, a, ataki'ti. muscadine, anthu'hi.
long, flo'hi. mush, atce'ki.
long time, a, efhahi'. mushrooms, i'tcgcpha-a'hngku.
look, to, aton'hi. muskmelon, ônthdn.
lot of, a, o'phi. myself, hin'sa.
louse, on'yi.
love, to, a'ktati. nail, f
low, amatchow nail, to, a'kgftati.
luminary, it/a. nail (of finger or toe), tanawo'si.
navel, tche'mpu.
mad, akahi'ki. near, gktca'pi, bohong'hi.
make, to, tcayu. neck, ltco'ti.
make a fire, to, okiffthë. needle, khgtu'ye.
make fun of, to, into'nisi. negro, fthëpz'
make haste I atucng'hi. nest, wz+ahu.
male, ito'. new, na'kaha.
mallard, o+fgna. night, upo'fi.
man, ito'. nine' kl ctgcga.
manure, an'kindX. no, ni.
many, o'phi. noon, tata.
marry, to, itxa. north, ano .
mash, to, kgfpxón'te. nose, apI ntcu.
match, a, aphe'ti. nose -ring, tcutaa.
meal, anapha'si, atako'ft, atce'ki. nostrils, pí1 hi.
meat, ëthe'ni. not, ni.
medicine, atl'si. now,le'khati.
meet, to, ma'ngki. oak, u'tu.
meteor, ontaske, unthE. ocean, a'ni.
midday, et?. of, tca'mua, bokxl'.
middle, tgtg. oil, itchi'.
midnight, old, kfa'hi, shohi.
mildewed,nekton snb'
old times, efhahi'.
- y' way the ontaskë'.

mi, taphe'su.
on the other side, tca'mua.
one, nt1 fha.
onion, anwdn'fka.
mine, itxa.opossum,
mind, pha'mihi.
mock, to, iyo nakï.

only, nk'fha.
feska'.
orange, an, akdn'ti.
mocking -bird, iyo'nakl. orphan, ano'ska.
moldy, pe'anti, ourselves, hin'sa.
money, .
out, akho'tca .
month, la, out of, a'pnaki.
moon, i'la. outside, akho'tcaa.
morning, lokatchon owl, gpho'.
mortar, ïtcgthôn'. owl, screech,ho'.
ap
mosquito, tca'mgki. '
own, to; itxa.
moss, tcasho'hi.
mother, o+tini. paddle, tb, ma'hi.
mountain, e'ki. pain, fhg'ki
mouse, on'fnatkg. palmetto, amashii'pka.
mouth, i'hi. pants, u'ntwathë'.
DoaeIDY-ewexxoN] THE BILOXI AND OFO LANGUAGES 337
paper, akti'si. pumpkin, dn`
parasol, amlfhx'pi. punch, to, tpa.
partridge, amapho'ska. puppy, atchd'ñki.
pass, to, tufthe. Pte, to, Pha'tigki
paste, to, ktuwe. put, to, axe'na, tic.
patasa (a fish), utha'spe.
patch, to, a'ktucpdncka. quarter of a dollar, aka'lo.
pawpaw, ephu: rabbit, gtche'tka.
peach, a, akdnti. raccoon, iya'.
peas, gñkonakti', anwdn'fka. rain, asho'hi.
pecan, a'pxi. rainbow, akgngfpg'ka.
peel, to, tgkhi'ai. rat, o'klod.
perfumery, ngphi'hi. rattlesnake, on+kte'fi, taphe'su.
person, g'nïkwa. read, to, akti'si, infpb.
perspiration, uckôn'ti. real, ng'fthi.
perspire, to, phd'ki. red, gtchu'ti.
pestle, ïtcgthdn. Red river, gtchu'ti. .
Pig, fake . release, to, amawactë.

pigeon, atcu'ta. retire, to, tog'ftu.
pillow, akhai'yi. rib, amd'ñki.
pinch, to, tu'fkopi. rice, gñgo'fa, atce'ki.
pipe, amaspdhi. right, tee'ma.
pirogue, iya'ti. right now, le'khgti.
pitiable, ki'ctati ki. ring, tot, itca'ki.
pity, to, kt'ctatgki. ring, to, amdnfi.
place, to, axe'na. riP, to, pghi.
plant, to, ekxe'. ripe, atu'ti.
plate, ta'cka. rise, to, a'xngki.
plate of silver (formerly worn on body), river, abo'ki.
kutas. road, ngkho'hi.
play, to, ani'si. robin, the common, ba'hu.
play with, to, in+to'nisi. roll, to, li.
plover, aaho'hi. rooster, aba'si.
plow, to, khe'we. rope, atka'tL.
plum, a, akdnti. rose, ktce'hi.
point, a, pgfxd'nti. rosebush, ktce'hi, dkiaka.
poison, a'bowe. rotten, cpsn.
poison, to, a'bowe. round, ftdtka, plo'cka, pldtka.
pomegranate, tcUklo'pa. rubber, a, la.
possess, to, itxa. run, to, dthonhi.
pot, amdnfi. run (as water), to, lo.
potato,gto'.
pottery, amds'fi. salt, amssku'wë.
pound, to, phe. salute, to, itca'mgei.
pour, to, opeEltci. satisfied, to be, gkhi'pi.
prairie, akhdhi. Saturday, gkifhdntku.
precede, to, tho'ba. save, to, =ewe.
press, to, kgfpxdn'te. say, to, (l)e'he.
pretty, onktohi'. scalp, ala'hi.
prick, to, aftati'. scared, ïnfhi'hi.
puff out, to, pophd'ti. scissors, amd 'fi, utkd'si.
pull, to, tusha'hi. scorch, to, att{ f
pull out, to, VtVpue. scratch, to, hole.
338 BUREAU OP AMERICAN ETHNOLOGY [sum. 47
scythe, a, amôn'fi. some one, g'ilkwa.

sea, a'ni. something, kia'wë.
search, to, tconi. song, itca'hu.
see, to, aton'hi. sorcerer, u'makhe.
seed, ifhu. sort out, to, tci'kha.
self, hin'sa. soul, in'tco, na++'tci.
sell, to, tuft. south, ato'k(i).
semicircle, akgngfpg'ka. sparrow -hawk, atisho'skatha'lg.
send, to, akyu'we. speak, to, my.
seven, fg'kumi. spirit, iw tco, nan'tci.
several, tcu'pi. spit, to, a'ktchë.
sew, to, khgtu'ye. spittle, a'ktche.
shake, to, tahi. spleen, the, akhisi.
sharp, on' phi. splice, to, a'ktucp8n'cka.
sheep, ci'tkgshï. split, to, o'fpgki.
shell, ala'hi. spoon, onka'hi.,
shine, to, bu'te. spotted, k'ade'ei.
shoe, o'ktgfigï. sprain, to, pakgni'0.
shoot, to, topi. spread, to, tukba'ti.
short, tu'ska. spring, ato'k(i).
short time, a, le'khpti. squeeze, to, kgfpx8n'te.
shot, on'fhi. squirrel, to'stgk't.
shoulder, tapho'hi. stand, to, askho.
shout, to, ako'hi. stand up, to, akale'wa.
shuck, to, eto. star, ontaskz.
shut, to, akte'hue. stay, to, n8'ñki.
sick, ire'. steal, to, a'pofhe'.
side of, bohong'hi. steam, atatchd.
sieve, a, yo'spitatha. steam, to, atatcha'.
sift, to, pangna'hi. steamboat, aphe'tti, iya'ti.
silent, to be, on'teiku. stick, itcon'.
silver, amôn'ft. stick, to, ktuwe.
sing, to, aton'hi, 'tca'hu. sting, to, pxo'sL.
sister, ithon'fka. stingy, a'kuitcun'.
sit, to, a'she, nd'fiki. stink, to, ishu'hi.
six, akgp/, stone, tuk.
skin, ala'hi. stone (of peach, etc.), i'fhu.
skirt, a, athe. stop, to, afhi'hi.
skunk, atxo'aka. store, tuft.
sky, ontaakW. stout, akho'ba.
sleep, to, wd', rnanki. stretch, to, tusha'hM.
slender, kobi'ska. strong, akho'ba.
slide, to, ngkhi'ti. suck, to, utaci'pi.
slime, antxo'xa. suffer, to, ire'.
small, ki'ska, tci'fIki. sugar, amgsku'wL.
smell, to, gphon'hi. summer, ato'k(i).
smell bad, to, ïshu'hi. sun, i'la.
smoke, to, tic. Sunday, ahi'hun, non'pi.
smoke -hole, aphe'ti. sunflower, a, akiktce'hi.
snake, onkte'ft. sun -gazer, the, i'la.
sneeze, to, a'mifi. sunrise, a'xngki.
soap, gndjo'fta, a'pgati. sunset, a'xngki.
soft, sx4'pka. surround, to, oktu'nahll.
somebody, g'ñkwa. swap, to, atho'nogi.
oosemx-eWANTON] THE BILOXI AND OFO LANGUAGES 339
sweat, uck8n'ti. ugly, ankfi'nt ë.

sweat, to, phtl'ki. umbrella, amifhl'pi.
sweep, to, kofthe. uncle, to'fthati.
swell, to, pophk'ti. under, tco'ka, akhd'tL.
swing, to, uple'lehi. unripe, itclio'hi.
up, Iphi.
tail, fxute. upstairs, Iphi.
take, to, a'ni.
take carel sxe'wa. vapor, atatcha'.
tall, fte'tka. veil, u'tci kI'pI.
teach, to, in'fpe. village, Il'tv/a.
tear, to, tu'fafha. vine, anthu'hi.
tell, to, oktaki.
ten, Iftaptan'. walk, to, nin'kna.
that, ta'mua. want, to, o'wasi.
thicket, a, itcon'. warm, atatcha', pukë'.
thief, a'pofhe'. wash, to, anita', a'pasti, tu'tcha.
thin, ki'8ka. watch, to, a'ktha.
think, to, h/tani. water, a'ni.
third, the, ta'ni. watermelon, 8nthdn.
thirty, Iftaptan' wave, kofpen'ti.
this, l ëmÔn'ti. way off, tca'mua.
thorn -tree, itcon'. weave, to, atipon'tuska.
thousand, a, andja'ki ke'hi. wet, uckôn'ti.
three, ta'ni. wet, to, uckdn'ti.
throat, Itco'ti. what, kia'wb.
throw away, to, ate'we, nuti. wheel, a, li.
thumb, itca'ki. where, ba'ka, man'ka.
thunder, to, ampti'yaho. which, tee'kon.
tick, wood, kanlatchi'tka. while, a little, etca+8a.
tie, to, na'ftaki. whine, to, ta8i'8hihi.
tired, to be, otgfta'ki. whiney, to, kto'kë.
to, atki'tco. whip, a, kofpen'ti.
tobacco, itcon'. whip, to, kofpewti.
tobacco -pipe, amaspo'hi. whisky, alapha'.
today, non'pi. whistle, to, fa'tfate.
tomorrow, lo'kobathi. white, afhan'.
tongue, Iletci,. white man, a, sirtgo'fa.
tooth, i'fha. who, be'kon.
torch, itcon'. whoop, to, monhb.
touch, to; ite'hu. wide, pala'tci.
town, In,tufa. widow, Ithdlnani, thinto.
trade, to, atho'nogi, tuft. widower, Ithdl'nani.
trail, nakho'hi. wife, Ith&'nani.
tree, itcon'. wildcat, atra'nta.
tremble, to, tahi. win, to, kpdni. +
trousers, u'ntwathe. wind, a8hu'8e.
true, na'fthi. window, itce'pi.
trunk, taki'ska. wing, a, 8on<'pka.
turkey, aman'. wink, to, to'fkdfkúpi.
turn, to, atu'nahi. winter, ano'.
turtle, akhEsi. wipe, to, patche'.,
twenty, iftaptan'. witch, a, u'makhë.
twist, to, atubanitci. woman, iyan'.
two, nu'pha.
340 BUREAU OF AMERICAN ETHNOLOGY (Bum. 47
wood, itcon'. year, ato'k(i).

woodpecker, red-headed, patho'pka. yellow, fhi.
wool, ihi'. yellow fever, ami'hus.
work, to, oktati. yellow tree, fhi, itco*'.
worm, a, akxtlnhi', cd'luwiya. yesterday, o'wati.
wrap up, to, atubanitci. yolk, Pita.
wren, Carolina, tcule'ska. yonder, tca'mua.
wring, to, tuckï'kl. young, naksha.
write, to, akti'ai. yours, itxa.
o
.
s
ROM
3 2044 041 976 234
d
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A Dictionary of The Biloxi and Ofo Languages 1912

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SMITHSONIAN INSTITUTION

BUREAU OF AMERICAN ETHNOLOGY

BILOXI AND OFO LANGUAGES

By JAMES OWEN DORSEY AND JOHN R. SWANTON

A, as a in cat (Dorsey's ä).

The characters ñ and n really indicate a difference in the quality of

Sit! Stand 1 Walk ! Run! Recline 1

To a child xaha' sfe'hi'' ni ta, hie' Oho'

Make it! Carry it ! Make it 1 Carry it 1

Following is a list of the abbreviations made use of in this bulletin:

is sometimes employed by Dorsey instead of the acute accent, and in

Pascagoula river, 16 leagues from the sea, in a village consisting of

site formerly occupied by the Acolapissa Indians. Whether they had

death, which occurred February 4, 1895, was one of the severest

within a short time." a In 1758 governor De Kerlérec reports that

Tcëtkana' Towedi' tënaxi' ata'mini akitsi' ato' utcutu'. Tcëtkana'

" On the other again I do it I kick you wil said be Rabbit. He

This myth, which is evidently of modern origin, was dictated by

sonsa ak{i'skûsi'ñti na'x-tan, On'ti ya'ndi o'xpa. "Nta'kiyasi

25 xyo'," e'di On'ti ya'ndi.

Teëtkana' k{ink{in' kïnonpa' ti xyapka' ktihandon' ëtuxa'. E'witexti'

nkon'-han netkohi' xeheñkë' ndu'si xyo'," etuxa' Toe'tkanadi'.

Tcë'tkanadi'. Psdehi' dusi' hafikeyan' kiya' de etuxa'. A'tckaxti'ye

ya°'xkiduwa'1" Ina ë'tikihe'di ëtuxa'. Akl'duwaxi' kids' o°'ni'

The Rabbit and his grandmother lived in a tent. He used to go

4. yañlcukatïki (kiln); huyaxkiyë (hu); nyayii name (hazyº').

O friend, I write a short letter which I send you. O friend, I wish

pixtl xye'ni, ya"'xkiha'taxni'. Kci'xka ohi' iñkta', wa'k son'sa

This text consists of the Biloxi equivalents of some sentences of an

"Iyi'xon wo'," Pfldedna' kiye'ndi. "Anhan', na'."

mew Icame back

Although obtained directly from the Biloxi, this will be recognized

of Otters replied, "Yes, I am satisfied." "Nonsense!" rejoined his

Ska'kana'di ewitetxti e'yanhl' yühi' yo'hi yan-ka"' ka'wa kitâ'ni

1. ewitëxti eyan nlcihi' nlcuhi' would be " I thought that I would

The Ancient of Opossums thought that he would reach a certain

TAmo'tchkana'di Mani' -k akde'di-daha' handë' o°'dë; tcl'dl$ë ni'ki

ha°' pa°hi°' utoho' xa'nina'ti ha'nde. Ma' i°tci'na a'tckayë ind-he

de' - hëd - ha°' T{imo'tckana'di xa'ninati' kde'. De'-heya°' kith' kan

5 kidu'wë Tflmo'tckana. "Pixti'," hedi' Ma' intcina'di. Inxt-hë' utci'

1. tcïdïlcë niki, "What is the matter," or "what result;" "there

16. nu+ implies a cry for help.

The Ancient of Wildcats had been creeping up on the Wild Tur-

idu'xtuni' kann. E'k iduxtu' hi kan ëti$on'kanedi' ñ$ihi' na."

kï'dlkyi' dsha' xe'ni, Anya' saki-yan' kldü's-ni, Kltsan'yadi dual',

ptcon'-k kidu tça'siye kan' ani-yan'-kan xwitka'xti dl]ohW.

Biloxi version of the story of the Garden of Eden.

Anya'di o tcayl'xti a'nde o"'xa. Na'we nan!ni o tca'ye naha'di

e'keka"' "Ka'wa xidi' ko'hidi hu' ha" tidupi', anyadi' tcaë.

ewitë'xti E'xka po'tckana' ha'në ewitë'xtti. Nixu'xwi isanhin'xa ma'x-

1. toad. Before ftiti, ë becomes f., as in naekë, nag' inapë,

hair (ob.) wore as a was because therefore he har hair. People

klkontu' anya'di, Tcii'ñki kïkon'tu.' Aduti' pi'xti-k duti' a'nda

2. finnahonni, "the tuft of hair on the breast of a turkey gob-

12. THE ANT, THE KATYDID, AND THE LOCUST

Ka'tcidïkte-na'-di ti' on$ ne'. iIan' snihi'-xti kan' Sisoti'-di

This must be a version of the Ant and the Grasshopper fable, as

1. Antekaho"na, identical (I) with Antcka na of 2. The exact signi-

Anya' xo'hi-ya'ndi yi'fÎ1 i kso'woa na'IÎki han, so"sa' An'tckahonna

wadi ansüna' du'stanstan'hin de-hS'd-han uë' awa'hiy6'. Anya' xo'hi-

1 ixon'pi ni<," ë han' kiya' yan'ni. Ekekan' Antckana'di

15 a'kitüpe' de'di püai'd-xyin. t'tite'tu onde' An'tckanadi', " Ku'hadi

han ñkada' ko yañktci'dite ni'ti ni'. E'tüxkite. Kuhadi'

21. sowa, evidently from sosa, "one," and wa or wayaa, "toward,