Stories from Edna Cleveland

Transcribed and edited by Andrew Cowell

Universi ty of Colorado Boulder

2

Table of Contents

Introduction 3

Stories from My Life 4

Learning English Track 1 4

Peaches Track 2 5

Grandfather and the Ghost Dance Track 3 6

The Story of James Blandy (version 1) Track 4 8

The Story of James Blandy (version 2) Track 5 10

When My Grandfather Saw Ghost Children Track 6 13

Grandfather Brings the Family from Wyoming to Oklahoma Track 7 14

Telling the Future Using a Badger Hide (version 1) Track 8 16

Grandfather Prays for a Miracle Track 9 18

Giving up Gambling Track 10 20

Bad Behavior in Wyoming Track 11 21

Wyoming Dead Body Track 12 23

The Scalped Man Track 13 24

Badger Entrails (version 2) Track 14 27

3

Introduction

Edna Cleveland was born December 10, 1909 in Canton, Oklahoma, an area occupied by the “Ugly

Faces” band of the Southern Arapaho. Her paternal grandfather was Sitting Bull, a noted Arapaho

individual who brought the Ghost Dance from Wyoming to Oklahoma, and composed many Ghost

Dance songs. He was born in 1854, and died in 1932. He was originally a Southern Arapaho, but

went to live in the north in 1876, before returning again to the south. His Arapaho name was

heneecee 3i'ok (‘sitting buffalo bull’). In childhood he was named biitoyei, which is reported to

have meant ‘captor.’ His wife was Drooping Lip (cenet in Arapaho). There is a good description

of him in James Mooney’s book The Ghost Dance Religion and Wounded Knee, pp. 895-97.

Edna’s mother, Lydia Black Rock, was the daughter of Sitting Bull. Her mother was first married

to an Arapaho man named James Blandy, who was killed around the time of the Oklahoma land

rush, which occurred in 1889. Her mother then married Edna’s father, Wilbur Tabor (1879-1964).

Edna herself as a girl was named Edna “Janet Washinghands” Tabor. She had a first marriage to a

man whose last name was Pawpa, and she then married George Cleveland, Jr (1914-1985). Edna

passed away in Geary, Oklahoma on April 2, 2006, at the age of 96. The present editor of this

booklet, Andrew Cowell, met her once, in the early 2000s, when she was at a care facility in Geary.

He had recordings of Arapaho gospel songs, which she enjoyed listening to, and she provided

some information on the Arapaho place names of the area.

The stories included in this booklet were recorded at her home in Watonga, Oklahoma during the

summer of 1992, when she was 82 years old. She also recorded a great deal of vocabulary. She

notes on one of the tapes that she had not spoken Arapaho regularly for many years at that point,

and she says at several points that she has trouble remembering some words. Certainly there are

many places where she shows hesitation in these stories, but overall, her Arapaho remained very

good even when she had few opportunities to use it, and these stories represent the best examples

we have of Southern Arapaho narratives in audio format. Her pronunciation is exact, as is her

grammar. Note that she uses the Southern Arapaho š sound (like in English ‘ship’) rather than the

Northern Arapaho s sound when the s/š occurs before an i, another consonant, or word finally. Her

pronunciation is quite ‘old style’ in many ways, resembling recordings made in Wyoming in the

1940s and 1950s. For example, she says neihoowee'in ‘I don’t know’ whereas northern speakers

have changed this to neihoowoe'in over the last few decades, and she often retains short i between

consonants (heenitoot, ‘s/he is present’) whereas Northern speakers now reduce this to heentoot.

The only language issues she had were with recalling some less-commonly-used words, and

occasionally mixing up words, such as using the word for ‘older sister’ when she apparently meant

‘younger sister.’ Throughout the recordings, she shows remarkable patience and good humor in

working with the linguist, who did not know Arapaho at all. She was also very concerned with

exactness, often repeating a word three or four times or more to make sure it was well understood

and recorded. These stories are her legacy to the Southern Arapaho people, and we are happy to

make them more accessible in this booklet.

4

Stories from My Life

Learning English

Track 1

Tih'okecii'išeihinoo When I was a little girl,

Nuhu' neinoo noh neisonoo, noh nebešiibehe' noh

neiibehe'

My father and my mother, my

grandfather and my grandmother

hih'ihoownih'oo3ouyeitino'. they didn’t speak English.

Howoo neih'ihoowe'in neniiših'iit. Even myself, I didn’t know my English

name.

“Noh tih- woow beneešesein,” “You’re a big girl now,”

“heetyihoon neyei3eino'oowuu',” neinoo

nih'ii3einoo.

“you’re going to go to school,” my

mother told me.

“Heetneyei3eiheinoni nih'oo3ouu niišniiši3ootiini',” “The white people are going to teach

you how to work,”

“Noh heetwoo3ee' heetnoohoo3iheiitono,”

nih'ii3einoo neinoo.

“They are going to show you a lot of

things,” my mother said to me.

Ne'ciiteni3i' nuhu' neyei3eino'oowuu'. Then they put me in this school.

Nihwoo3ee3i' tei'yoonoh'o'. There were a lot of children.

Heihoowu'un- Neih'ihoownih'oo3ouyeitibe, nuhu'

hiitešiino' noh hunono'eino'.

We didn’t speak English, these

Cheyennes and Arapaho.

Noh nih'iini nih'iini nono'o3iheino' nuhu'

nihii...nih'oo3ouu tih- neniitoneinou'u

tih'inono'eitinono'

These white people used to punish us

harshly when they heard us speaking

Arapaho.

Nihkou3neyei3eino'. We went to school for a long time.

Ne'nii'cih'eecikoohuno'. Then we come home.

(Tih'eecikoohuno') Noh howoo neih'ihoowuuni

nih'oo3ouyeitibe.

After that school, we couldn't talk

English.

Nihkou3iihi' tihnih'oo3ouyeitino'. It took a long time to speak English.

5

Peaches

Track 2

Howoo neiibehe' nihyihxoheino'

beeteentoono'oowuu'

Also my grandmother took us to

church.

'oh nihcebisee- nihcowoo'useeno' nuhu' hotiibe', noh

woxhooxebii

And we were going on a wagon with

horses

nihwoo3ei'i nihii nuhu' hohootino' by many trees, [says it’s supposed to be

nihwoo3ee3i']

nih'ii[woo3ei'i] biišibino noh beešibino. There were a lot of peach trees and

apple trees.

'oh nuhu' biišibhohootino', nuhu' nih'iitoo'useeno' And these peach trees, where we riding

along there,

'oh nihnoohootowuno' nuhu' biišibino toh'uni woow

toh'uni hiišetei'i.

We saw that these peaches were ripe

Noh neiibehe' nih'iit ceebeh'ebiite.

“ceebehko'unowu'”

And my grandmother said: “Don’t pick

them peaches, don't steal!”

“Heetniiitowuuno' nehe' nih'oo3ouhu',” “I’m going to ask this white man for

them,”

“heetnooxobeinee.” Nih'ii3eino'. “He’s going to give you some,” she

said to me.

Nih'iineyeih'eeneti3oot. She was trying to talk to him.

'oh nihbeebee3esohoe'et She was signing

noh nih'iiyiiyii3esohoe'et. and pointing around.

Nehe' nih'oo3ouhu nihcoot. This white man came.

Nihko'uno' nuhu' nihii biišibino woow nih'iisetei'i. He pick them, peaches are ripe,

'oh nihi'tooto'obeino'. He hit us with them.

'oh neih'ihoowkohtobeeneeteebe. We didn't think anything of it [he didn't

hurt our feelings].

Tih'ini, tih'eešnootowuno' nuhu' biišibino. We were hungry for peaches.

Ne'nihbii3iino'. We ate them.

Neih'ihoowkohtobeeneeteebe honoot kou3iihi'

toh'eniišiii'oono', hee'inowuno' tihto'obeino' nehe'

nih'oo3ou'u.

We didn't think anything of it until

much later when we grew up, then we

know why that white man hit us.

6

Grandfather and the Ghost Dance

Track 3

Nih'iiyihoono' beeteentoono'oowuu'. We’re going to church.

Nih'enitoot nihcowoo3iteet. Interpreter was there.

Nuhu' nihcowoo3itooto' nuhu' wo3onohoe. He interprets this book.

Ne'nih'iisee'inou'u neiibehe'. Ne'nih'iišiini. That’s how (they) my grandmother

knew [the Bible].

Beebeet touse'ehi3i'. They were just baptized.

Nebešiibehe' nihciinitiit nuhu' koo'einohwoot. My grandpa quit this ghost dance

Tih'ko'einohwoobeeet, When he used to run the Ghost Dance,

Nih'iiwoo3ee3i' nih'iiko'einohwoo3i'. There were many people who did the

Ghost Dance.

Nih'oo3ouu nih'iiniiniiši3ei3i'

nih'ii3oo3o'o'wuuyei3i'.

There would be white people working,

plowing, when they were dancing.

'oh nih'iiko'einohwootiini'. And here they were Ghost Dancing.

Nih'oo'eisee3i' nuhu' hinonoeino'. These Arapahos gathered together.

Tih'iiko'einohwoo3i' howoo nih'iiko'einohwoonoo. When they Ghost-Danced, I used to

dance in the Ghost Dance too.

Tih'okecii'išeihinoo nebešiibehe' nih'ii3oot. When I was a little girl, my grandfather

used to tell them:

“Woow heetwoohoyoo'.” “Now it’s going to be the Judgment

Day”

“Heetyihoono' nuhu' heito'einin heetoo3i',

heihnoonoo3eiitoonin.”

“We’re going to the place where our

relatives are at, the ones who have left

us behind.'

“Ceebeh'ononitii' heeyouhuu, bišbei'i'” “Don’t keep anything, give it all away:

“Henii3iyooninoo heino'oteenee3oobe nih'ii3oot

neniteeno.

All your possessions, what you hold

dear,” he said to the people.

Noh ne'nih'iišbeebei3i' hono'ut hini' hinii3iyooninoo

nuhu' hinono'eino', toh'eyeihwoohoyoo'.

And that's how these Arapahos ended

up giving away everything they owned,

because [they thought] it was almost

Judgment Day.

ne'nih'iišoo'.'oh nebešiibehe' nihciinitiit. That’s what happened. But my

grandfather quit it.

Nuhu' nihii hiit noowuuhu', Down here in the South,

Ne'nih'ii'biinoot hineniteeno . That’s when he gave the dance to some

people.

Noh niinosoutonounou'u. And they still use them.

Niinosouniiniibei3i'. They still sing [his songs].

7

Nuhu' niiniibootou'u nuhu' nebešiibehe'

hiniibootono.

They are still singing my grandfather’s

songs.

Nuhu' tooniibee3i' nee'eeših'i3i' nuhu', Caddos is their name,

nuhu' hineni- 3owo3neniteeno'. these people.

8

The Story of James Blandy (version 1)

Track 4

'oh nuhu' tihcih'eeneišiii'oono', 'oh nihnosouniini,

hih'ihoowusou- nuhu' teiitooyoo'.

And as I we were growing up, it was

still, there was not peace.

nuhu' nih'oo3ou'u noh hinono'eino'

nihnosouneenebiitebeti3i'.

These white and Arapahos still stole

things from each other.

Wo'ei3 nihceecebeti3i' nuhu' nihii nih'oo3ou'u noh

hinono'eino'.

Or they shot each other, these whites

and Arapahos.

Noh nihii, howoo nihii, nuhu' tihtokohowuuneihi3i'

nuhu' hinono'eino' heetniitini,

heetniibiito'owuuwu3i',

And another thing that happened, when

the Arapahos were being given

allotments,

Neito'eininoo he'ih'ini, nih'iiwoowo'tiseet. My relatives were, they walked [and

staked] their claim.

'oh tohkookotohowuuneihi3i', Well after the land had been

“covered”/recorded for them,

Noh nehe' nih'oo3ou'u he'ihcoo'uhei. This white man came around bothering

people.

He'ihniištii hinee heetniitnihii heenitou'u

heet3i'ookuu' 3i'eyoo.

He made a [hole] where one of [his]

markers was going to stand.

Noh nehe' nihii James Blandy, he'ihnosouniini, And this James Blandy, he was still…

He'ihnosoukookoyoh nuhu' nihii He was still pulling out these [stakes],

[He'ih]Tootono'owuuhei hinee heetciineno' nuhu'

heet3i'eyoo.

He was making holes in the ground

where he was going to put down his

own markers.

Noh nehe' nih'oo3oo noh nuhu' hiih'o he'ihcoono'. And this white man and his son came

over.

Noh he'ih'inihii, he'ih'ii3e', koyeinoo. And the white man said to him, “pull

those up!”

Huu3e' beebei'on hinee hinihii nuhu' heetou' noobe'

coo'oteyoo', ne'niit-

Way over there where that sandy hill is,

that's where…

Nee'eetwonniištiin henii3oxoeyoo, he'ih'ii3e'. That's where you’ll make your fence,

the white man said to him.

Noh he'ihcii- But he did not…

He'ih'ii3ee, hiiko, woow heetne'niištiinoo,

nih'iit3i'eyei'it nehe' nih'oo3ou'u.

James Blandy said to him, “no, now

this is where I'm going to build it,”

where this white man was setting up

markers.

'oh neetniihoowwo'wusee he'ih'ii3ee. I am not moving on.

Heihii He'ihcehyoootino'. Pretty soon they got into an argument.

9

Noh nehe' James Blandy nihneyei3eit, And this James Blandy had gone to

school.

Beebei'on nih- Nih'e'iyeiit, He was educated.

Nih'eene'ino'. He knew about things.

Nih'eene'ino' hooxuwuut. He knew the laws.

Noh heihii he'ihnih'ineeyoootino'. And pretty soon they were really going

at it/arguing really hard.

Heetneh'e3en, he'ih'eenei3etino'. I will kill you, they were saying to each

other.

Noh heet-, tohbee3toot, he'ih'oo3itoonee neinoo And when he was done, [James

Blandy] told my mother about what

had happened.

'oh hoono', nih'ii- And before he….

“Nooke'ehk heetniištiinoo nihii nuhu' nihii

neetni'nii3oxoeyeit.”

“Tomorrow I am going to make these

things that I will build the fence with.”

[i.e. stakes, posts]

Hetceh'e3tii. “You must listen.”

“Hinihii kokuy, heebehkooko'oettin” he'ih'ii3ee. “A gun, you might hear a gunshot,” he

said to her.

Noh he'ih'eyeihkoh'uušiin, And it was almost noon [the next day],

Noh ko'oe- he'ihniitowootowuu nuhu' nuhu' kokuy,

tohkooko'oetiini'

And they heard this gun, the sound of

gunshots.

Noh nehe' neinoo noh nebešiibehe', neiibehe',

he'ihyihkoohuno' nuhu' hiikou'u, nuhu' heetnihii

niitonou'u, niitowootou'u nuhu' kokuy.

And my mother and my grandfather, my

grandmother, they ran over there into

the brush where they heard this gun.

10

The Story of James Blandy (version 2)

Track 5

Neinoo nih'oonoo3itooneinoo tih- he'ih'inihii

tihtokohowuu- tihtokohowuuneihi3i' nuhu'

3owo3neniteeno'.

My mother told me stories about when,

[the Arapahos] got the land allotted to

them.

he'ih'inihii nuhu' nih'oo3ou'u nou'ušee3i'. The white people arrived.

Noh ne'nih'ii'tootokohowuuneihi3i' biito'owu'. And that was when [the Arapahos] got

the land allotted to them.

noh nehe' neinoo, huux nihii James Blandy,

he'ihnoohoo3ihe' nuhu' nihii nihii kooyeiyeini3

hetniiš- niitnihii ciineno' nuhu' nihii

heettokohowuuneit;

And my mother, her husband James

Blandy, this Indian agent showed him

where he should put down these

[stakes], where the agent had allotted

his land to him.

heetniitciineno', nuhu' heetnii- niištiit nii3oxoeyoo,

heetnii3oxoeno' nuhu', nuhu'

heettokohowuuneihi3i'.

[He showed him] where he should put

down these [stakes], where he should

build a fence, where he should fence of

the land [the family] had been allotted.

nehe' nihii nih'oo3ou'u he'ihcihno'useeno'. Then these white men came.

Hiih'o he'ihnii3oone'. His son came with [the father].

Noh he'ih'inihii he'ih'ii3e' kooheihe3eb-, And [the white man] said to him, could

you [move it] over there…

wo'wusee hii3e' hinee hinihii nihii heetou' nuhu'

nihii noobe' coo'oteyoo';

Move over there, to that place where the

sand hill is located;

ne'nih'iit- nee'eetwonciinenow nuhu'

heettokohowuuneihin.

that's where, that’s where you will put

down these [stakes] where you have

been allotted land.

“Wo'wusee he'ih'ii3e'.” “Move over there,” [the white man]

said to him.

Noh he'ih'iini he'ih'iinouhet. But [James Blandy] refused.

“Hoowuuni, neetniihoowo'wusee.” “No, I’m not going to move.”

“hiit heetneet, neet- heettokoh- tokohowuuni3i',

heetne'niištiinoo nii3oxoeyoo.”

“Here is where, where they allotted me

the land, this is where I'm going to make

a fence.”

Noh heihii he'ihcehyoootino' nuhu' nih'oo3ou'u. And pretty soon they got into an

argument, [him and] this white man.

Hetne'nihii, neinoo huux James Blandy, he'ihnihii

he'ih'in[ih]ii he'ih'inihii

Then my mother’s husband, James

Blandy,

“Heetneh'e3en,” he'ih'eenei3etino'. “I'm going to kill you,” they were

saying to each other.

Toh'oow- hih- Hih'ihoowuh'ešnonee3i'. They got very/too angry.

11

Noh, noh hinihii biikoo he'ih'ii3ee neinoo, hi'in

neinoohuho',

And that night [James Blandy] said to

my mother,

“Het- Hetceh'e3tii,” “You must listen.”

“nihii kokuy, nihii heebeh'ini, neebeh-

neebehkoxkoheibe hii3e'.”

“A gun [shot], well you might [hear],

we might shoot each other over there.”

(Actually says 'stab' rather than 'shoot')

“Heetwoniištiinoo hi'inihii nuhu' nii3oxoeyoono,

hi'inihii, nihii posts,” he'ih'ii,

“I am going to go make these

fence[post]s, these uhh posts,” he said.

“Heetih'inihii, heet- heetcih'ohut-,

hetcihwonnoohowu,” he'ih'ii.

“I ask that [if you hear a gunshot],

where I am chopping wood [for the

posts, in the timber], you must come and

look after me [there],” he said.

“Hi'in nih'oo3ou'u nih'ii3einoo, heetneh'einoo

huu3e'.”

“That white man told me he will kill me

over there.”

“'oh heetnoh'o' niixoo,” he'ih'ii. “But I will kill him too,” [James

Blandy] said.

Noh hu'un tohnooke', he'ihwonniiši3ei. And when morning came, he want to

work.

Noh he'ih'eyeihkoh'uušiin, And it was almost noon,

'oh he'ihnihii, he'ihniitowootowuu nuhu' nihii

kokuy.

And they heard this gun[shot].

Nehe' neiibehe' noh nebešiibehe' noh neinoo, noh

he'ihyihkoohuno'.

My grandmother and my grandfather

and my mother, they ran over there.

Nihwooneihi3i', he'ihyihkoohuno' nuhu' hiikou'u They were young [then], they ran over

there to the brush [too].

He'ih'inihii, he'ihbii'ineeno' nuhu' nihii James

Blandy,

They found James Blandy,

'oh he'ih-, woow he'ihnec. but he was already dead.

He'ih'ini, he'ihno'o3enetii be'. He had lost a lot of blood, bled to death.

Noh nuhu' heetse'iši' heebetohoot he'ihse'iš. And where he was lying, a big tree/log

was lying there.

Nihii nehe' nih'oo3ou'u, ci' he'ih- he'ihnec. This white man, [on the other side of the

log], he was dead too.

Noh nihii nihno'o3eenetii3i' be'. They had both lost a lot of blood, bled to

death.

'oh nehe', nih'iiši3ecoo3i', nehe' James Blandy

nihnoh'oot nuhu' nih'oo3ouho',

They figured that James Blandy had

killed this white man.

Noh nehe' nih'oo3ouhu', hiih'o nihneh'eit. And the white man’s son had killed

[James Blandy].

12

Noh ne'- ne'nih'iiši3ecoo3i'. That's what they figured must have

happened.

Noh huuh'o hih'ihoowuušiitenowuu hu'un

hibiito'owu', hi'- hi'ini, bad- hinihii

woowoxtootiininoo.

And his son never got his land, due to

their bad deeds.

'oh he'ihbii'ineeno' nuhu' James Blandy. And they found this James Blandy.

Woow he'ih'iihoote. He was already dead.

He'ihno'o3eenetii be'. He had lost a lot of blood/bled to

death.

XXX nih'iitentoot nuhu' nihii hohoot, he'ihse'iš nehe'

nih'oo3ouu.

??? where this tree was, this White

Man was lying there.

Nohci', he'ih- woow he'ih'iihoot. And he was dead too.

'oh huuh'o he'ihceen-, hiiyohoo3- he'ihceentoon. And his son was not there.

Noh kooyeiyeit noh touku3eihiiho' he'ihnotiiheeno'

nuhu' honoh'o,

And the agent and the sheriffs looked

for this young man.

'oh hih'ihoowbii'iiheeno'. But they didn't find him.

Noh hih'ihoowuušiini hiišiitenowuu nuhu' biito'owu'. They didn’t get this land.

Noniikohoot nehe' honoh'oe, he'ih'ini nihneh'eeet. This young man escaped from them, the

one who had done the killing.

Nih'ii3i', nehe' nihii James Blandy, nooxeihi'

nihnoh'oot nuhu' nih'oo3ouuho',

They said, this James Blandy, maybe he

killed this white man,

Noh nehe', nih'oo3ouu, huuh'o he'ihneh'e' nih'ii3i'. And this white man’s son killed [James

Blandy], they said.

Ne'nih'iišinihii3i'. That’s what they said.

Noh nihii, wooniihi', he'ihnihii notiiheit nehe'

nih'oo3ouu.

And after that, they looked for this

white man.

'oh hih'ihow3o'bii'iiheii. But they never found him.

Noh he'ihciišiitenowuu nuhu' biito'owu'. And he didn’t get this land.

13

When My Grandfather Saw Ghost Children

Track 6

Noh nuhu' nebešiibehe' nih'oonoo3itooneinoo. And my grandfather told me lots of stories.

Howoo nuhu' nihii tih'ini, nihwoo3eeni3i

hiwoxhooxebii, he'ihwoniini benohoe nuhu'

neci',

Also this one time when, he had a lot of

horses, and he took them all down to the river

to drink,

'oh nihii, tešnohkuseic, he'ihsehno'usee nuhu'

neci',

And it was early in the morning when he

arrived there at the river,

'oh nihii he'ih- tei'yoonehe' he'ih'iinikotiino'. And some children were playing [there].

Wohoe'iišiseenoo3i nuhu' tei'yoonoh'o',

he'ih'iiši3ecoo.

I wonder where these children have come

from, he thought to himself.

Heettousebi3i'. They are going to bathe [he thought to

himself].

Woowuh he'tešnohkuseiciini he'ih- Now it is so early in the morning...

Ceese', ceese' nuhu' tei'yoonehe'

he'ihnoohobe'.

One, one of these children saw him.

Noh he'iišinihii3i bišiihi' nuhu' tei'yoonoh'o'

he'ih'ini hiiyohoo3inoo'oono'.

And what he said is that all the children

suddenly disappeared.

He'ihšiišii'ihcehino'. They dived into the water [and didn't come

back up].

Noh he'ii3ou'u nuhu' nihii, he'ii3ou'u nuhu'

nihii nuhu' hihnoohoo3oo.

And I wonder what that was, I wonder what

that was [he thought about] what he had seen.

Nooxeihi', neihoowoe'in he'ih'ii3et, Maybe, I don’t know, he said to himself,

Wo'ei3 he'ihcii3et he'ihnoohoot nuhu'

nebešiibehe', tešnohkuseic.

Or my grandfather couldn't say/explain to

himself what he had seen, early that morning.

14

Grandfather Brings the Family from Wyoming to Oklahoma

Track 7

'oh nihii, niito' nihii hoono' nuhu' neiibehe'

hih'ihoowniibee.

And well, at that time he had not yet married

my grandmother.

Hini' nihniiwoot, 'oh nuhu' nihii bo'oocei'

he'ihniibee yei3eihi3i' hiseino'.

Well, he had married her, but up in Wyoming

he had married four [five?] women.

Hineehebeh'- neehebeh'ibetino'. My grandmother and her younger sisters.[?]

'oh nihii nuhu' kooyeitoot, hini'

tohnoonou'usee3i', tohniištii3i' nuhu'

koyeiyeino'oowu', he'ih'inihii, he'ih'ii3ei'i,

heetbi'niiseiht hisei heetniiwooo.

When the Indian Agents arrived, when they

built the agency, they told them, you can only

marry one woman.

Hetbišciinenoono' nuhu' hoo3oo'o' huseino',

he'ih'ii3ei'i.

You have to give up these other women, [the

agent] said to them.

Noh nebešiibehe' he'ihnoo3ee nuhu' hiseino,

neiibehe' hibiho.

My grandfather left these [other] women, my

grandmother's older [intended younger?]

sisters.

Noh neiibehe', he'ihniibee nei'iiwoho', And my grandmother, he married her

[officially],

Noh ne'- noh he'ih'ii, hii3e' heetniiyihoono',

hi'in nihii wooxu'ei'.

And he said, we will go over there to that uhh

Canton, OK.

Nuhu' nihii noowuuhu' nooxeihi' hiine'etiit

heetniibeexuu3eti'.

Down south here maybe now life will be a little

bit better.

Hiit 'oh nono'o3oo' nuhu' bo'oocei',

tohno'o3oo', toh'etebinouhuuni3i' nuhu'

hineniteeno', nuhu' tohwoo3ee' hoh'onookee,

he'ih'ii.

Here in Wyoming it is terrible, because it is so

difficult, because these people are pitiful,

because this [land] is so rocky [and no good for

farming], he said.

Noh he'ih- cenihce3ei'oo3i'. And they left to come here.

Hih'ihooweentou'uno bo'ono. There were no roads.

Wo'ei3 hinihii beneesou'u nuhu' bo'ono. Or [none of those] big roads.

He'ihcihce3ei'oono'. They left to come here.

He'ihcihnihii woxhooxebii, he'ihnii- nihii

[ceb]too'ooku3oono' he'ihniištiino'.

Their horses, they made travois's for them.

Noh he'ihco'oeyeino'. And they piled up their things.

Neinoo he'ihse'iš tih'okeciihiht. My mother lay on [top of the pile], since she

was real small.

'oh he'ihno'o3cihniiwookuseeno': nuhu' nihii

hoseino', bih'ihiinoseino' noh nihii

heneeceenoseino'.

They carried food with them on the journey:

meat, deer meat and buffalo meat.

He'ih3oo3o'oh neiibehe'. My grandmother ground up the meat.

15

Noh niinen noh nec, he'ihceece'eiinowuu

nuhu' nihii

And they put lard in water inside these uhh...

He'ihniištiino' nihii ce'eiiyoono, nuhu' nihii

hi'iihi' nuhu' nihii, hi'in nihii heneecee,

They made containers, with these uhm, those

buffalo [parts].

Nihii, tih'ini tihnoh'oo3i' he'ihi'niištiino' nuhu'

hinihii heetniiwookusee3i' noh

heetni'niiwouh'uno' hinecibinoo.

When they killed [the buffalo, they made these

[containers] that they used to pack their food

along and that they used to carry their water.

Noh ne'nih'iišiini coo3i', nih'iišXXX. And that's how they came here, how they ???.

'oh he'ihyeinino' woxhooxebii. And there were four horses [with them].

Nebešiibehe' he'ihteexok. My grandfather sat on one of them.

Hiniiši3oo he'ihnoo'oeci3ee ceexoon. What he did was he led another one by the

reins.

Noh nehe' neiibehe' he'ihnihii And my grandmother uhh,

Neiibehe' ci'he'ihnoo'oeci3ee ceexoon. My grandmother led one too.

'oh huu3e' nuhu' nihii, nihii tipi poles,

noo'eici3oot.

And over there these tipi poles, he tied them on

[to the horse].

Neinoo ne'nih'iitse'iši'. That was where my mother lay.

'oh nihii he'ihcihno'useeno' huutiino nuhu'

nihii noowuuhu'.

And they arrived down south here in Oklahoma.

Noh ne'nih'iišiine'itii3i' huutiino. And that's how they lived down here.

Ne'nih'iišiine'itii3i' hineniteeno', That was how people lived,

tihneenei-, woo3eeni3i hiniininoo nuhu'

hinenno'.

when... the men had a lot of wives.

Noh tohno'useet nuhu' nih'oo3ou'u, noh

nih'ini, nih'ooxuwuhoot heetbi'niiseihini3

hisein nehe' hinen.

And when the White Man arrived, he

ruled/commanded that a man would just have

one wife/woman.

Noh ne'nih'iisoo'. That's how it was.

Ne'nih'iišceecei'isoo'. That's how it was all different [from today].

16

Telling the Future Using a Badger Hide (version 1)

Track 8

Noh nehe' nebešiibehe' nih'oonoo3itooneinoo ci'

nuhu' nihii,

And my grandfather also told me stories

about this uhh....

Teecxo' tih- tihwooneiht, he'ih'ini, nuhu'

hinenno', niitouunenno' ni'ii3oo3i'.

A long time ago when he was young, there

were these men, scout(?), they called them.

Nih'iinotiihoo3i' nihii heetboo3ooninoo, They were looking for the ones they would

fight,

Nuhu' nihco'onbooboo3eti3i' 3owo3neniteeno'. Indians were always fighting each other

[back then].

Noh he'ihnotiitiino'. They were looking/scouting for something.

He'ihneenouuno'. They were getting ready [to fight].

Noh ne'inihii notoniheinen, “he'ih'ini

heetnoohootowunee heetniisoo'” hetiine'etiit.

And a medicine man, he said, you will see

how your life will be in the future.

Hineniininehk, hetcihwonnoohobet. If you're a man/if you have the courage,

you must come see yourself [in the future].

He'ihneh'ee nuhu' nihii boh'ooon. He killed a badger.

Noh be' he'ihbiškotoyoh, kotoyoh nuhu'

woh'ooo'.

And he covered this whole badger [skin]

with blood.

Noonoko' he'iicihwotee[see]. You might as well come forward [and see

your future].

Noohootowuu, noohobetino' wootii nihii wootii

hinihii hesoohobetiit.

They saw it, they saw themselves, as if it

was in a mirror.

He'ihnoohobetino'. They saw themselves.

Noh hoo3oo'o' huh'uhoowbeetnoohobetino'. And some of them didn't want to see

themselves.

Hoo3oo'o' nihnoohobeti3i'. Others [went over there and] saw

themselves.

'oh nih'ini, hinihii, tihneh'eihi3i', hii3e' boo3etiit

nihnoohobeti3i'.

Well, when they would be killed, in battle,

they saw themselves [that way].

Hi'in hoo3oo'o' nihnoohobeti3i', Others saw themselves,

Nihwoxooneehi3i'. They were skinning/wasting away.

He'ih'ešowobeihino'. They were sick.

Nih'entou' woxo'oot. There was [a lot of] tuberculosis around.

Nehe' nebešiibehe' he'ihnoohobet. And my grandfather saw himself.

'oh he'ih3i'okun. He was sitting there.

“Noh nih'okeciihihinoo.” “And I was very small,” he said.

“Beh'eihehiininoo.” “I was an old man.”

“Neici3 nihko'unowoo.” “I was pulling out my tooth,” [he said].

Ne'nih'iišnoohobetit nebešiibehe'. That's what my grandfather saw of himself.

17

Heetbeh'iihehiinit. He was going to be an old man.

Nihtešbeh'iihehiinit. He did live to be a very old man.

'oh ne'nih'iiš- ne'nih'iišiini heenei'inou'u

heetniiškocoo'oteihi3i' nuhu' boo3etiit.

And that is how they know about how they

would die in battle.

Heetboo3oo3i' nuhu' nihii 3owo3neniteeno'. The Indians were going to fight [some

people one time].

Nihboo3oo3i'. They fought them.

Nihnotiihoo3i'. They looked for them/scouted for them.

Ne'nih'iišiini, ne'nih'iiši-, ne'nih'iišiini

nih'eenei'inou'u heetniiš- heetneeneisoo';

That was how they knew what would

happen;

Heetniiškocoo'oteihi3i' nuhu' tohnoohobeti3i',

nuhu' [hi]hii3iihi' be'.

[they knew] how they would die, when they

saw themselves in the [badger] blood.

Noh ci'nihii, And also uhh....

18

Grandfather Prays for a Miracle

Track 9

Neiibehe' noh nebešiibehe', nihteexoku3i'

woxhooxebii.

My grandmother and my grandfather,

they got on [their] horses.

He'ihbeetceiteeno'. They wanted to go visit people.

Woow he'ihtoyoow nuhu' nihii cec. Now the year had already turned cold.

Heetceitoonoo3i' hiniito'eininoo. They are going to visit their relatives.

Yoo3on tokohoe, ne'nih'iicišee3i'. Five miles, that's how far it was.

Noh he'ih'ini nih'oo, hih'ihoownih'oo noh'eihoono. And they locked, they did not lock the

windows [or door].

Hiih'ehinoo, hih'ooweenitoon. Their son was not there.

No'useehek heetihciiteit nih'iiši3ecoo3i'. If he came, he would be able to get in,

they thought.

Noh huu3e' tohceitee3i', he'ihno'useen hiih'ehinoo. And while they were visiting over there,

their son arrived [at the house].

tohceenitoo3i', he'ihce3ei'oon nehe' hiih'ehinoo. And because they weren’t there, their

son left [again].

he'ihnei'niinih'oo. He locked up the doors and windows

tight.

Noh he'ihce'no'eecikoohuno'. And [then] they arrived back home.

'oh woow he'ihbih'iyoon. And now it was dark.

He'ihtoyoow. It was cold.

'oh nihii he'ih'ini hee'inonoot nuhu' beeteeni3,

tihniiitowoo3oot,

And [my grandfather] knew that God, if

he asked [God] about something,

Hono'ut Hihniiitowuunoot, beeteet heetnee'eešoo'

hi3oowu3ecoonoohk, he'ih'ii3e' nuhu'

beteentoono'oowu'.

All that he asked him for, God will make

it so if I believe [in it], [they] had told

hiim at the church.

Noh ne'nih'iišii3oowu3ecoot. And that is what he believed.

Noh he'ihceenok nuhu' nihii heetše'iše'. And he sat down on the porch.

'oh he'ih'owooyeitit. And he prayed.

“Beeteen, koonenoo nuhu' ho'oowu'.” “God, open this house.”

“Woow heetneeneišibi'.” “Now we will go to bed.”

“Heetciitooni'.” “We will go inside.”

“Tohtoyoowu'.” “It is cold.”

Noh he'ih'ii. And he said [all this].

noh nih'iisoowooyeitit, he'ih'ii3ee cenet,

“Cihneesee.”

And after he had prayed, he said to

Drooping Lip, “Come here.”

“Cihkoonenoo.” “Come open the house.”

“Woow heetciiteino', heetihnoonokohuno'.” “We are going to go inside, so that we

can sleep.”

19

Noh neiibehe' he'ihcoo. And my grandmother came over.

He'ihkoonenee nuhu' tecenoo. She opened the door.

Hih'ihoownih'oo. It was not locked.

He'ihciiteino'. They went inside.

Noh nebešiibehe' nih'ii3oowu3ecoot nuhu'

beeteenou'u.

And my grandfather, he believed [in]

these miracles.

Ne'nih'eeneisoo' beeteet hii3oowu3ecootonoti, That was what God [would do]

whenever you believe in him,

Neniiitowuunot heeyouhuu, heetnee'eesoo', nih'iit. You ask him for something, it will be so,

he said.

Nih'eenei'towoo3i'. They told about those things.

Nih'oonoo3itooneino'. They told us stories [about things like

that].

20

Giving up Gambling

Track 10

Noh nihii howoo neisonoo he'ih'ini, he'ihno'oteih

nuhu' nihii cebiihinoot.

And also my father, he was good at

gambling, playing cards.

he'ih'ini, nihbi'oonoyeinoo, he said. “I just won lots,” he said.

“Nihneenehtonihouu huneniteeno',” he said. “I cheated people,” he said.

Noh nihii nuhu' hiwoxhooxebii, he'ihciiciinenoono', And their horses, [people] would bet

them,

Noh nihii hono'ut hee3ei'-, howoo hu'un

hinii3iyootono, he'ihciiciinenowuu nuhu'

heetniitcebiihinoo3i' neisonoo.

And all that...even their clothes, they

would bet them where my father was

gambling.

Neisonoo he'ihbišnoonoo'oohoo. My father took everything from them.

Noh ceešey he'ihnoohoot, And then one time he saw it,

He'ihnoohobee hinenitee nuhu' nihii nuhu' nihii

cebiihinoot nihii.

He saw a person on the cards.

'oh he'ih'ini, heetsei'ikuu3eit, he'ihnoohobee. He was going to play cards, and he saw

[the person]

“Noh nihneiheinoo,” nih'iit. “And he scared me,” he said.

“'oh Neih'ihoowbeetini hoohcebiihinee.” “And I didn't want to gamble any

more.”

“Neih'oowbeetoohneenehtonihoono' neniteeno'.” “I didn't want to cheat people any

more.”

Noh heet- bišiihi', beneetee3neeciintiinoo,

tih'eeneiši3ecoonoo, tohneiheinoo nehe' nihii

wooxeiht:

“And all of it, I want to truly quit that,

that's what I thought after this evil one

scared me:

Hi'in nihii neihnoohowooo, nuhu' tihsei'ikuu3einoo. that one that I saw, when I was playing

cards.

Noh ne'nih'iišciintoonoo. And that's what I did.

'oh nihbeetce'cebiihineenoo. And I wanted to gamble again.

'oh nih'ini, tihciintoonoo, nih'ee3neeciintoonoo,

nih'i.it, tihnoohowo' he'iiteihi3i,

But when I quit, I truly quit for good, he

said, since I saw someone,

Nuhu' wooxeiht, nuhu' tihšei'ikuu3einoo, nih'i.it. this evil one [the Devil], when I was

playing cards,” he said.

21

Bad Behavior in Wyoming

Track 11

Hii3e' bo'oocei' nihii, he'ih'ini, nuhu' beh'eihoho'

he'ih'iini neeneetookooyeino'.

Over there in the north well, then, the

old men were really dying from hunger.

Hih'ihoow- nih'etebinouhuuni3i' teecixo'. They were pitiful a long time ago.

Noh hi'in nihii, he'ih- nihii, he'ihwoo3ee[no'] nuhu'

beh'eihoho', he'ihneeneetookooyeino',

There were a lot of these old men who

were dying from hunger,

Tih'iiyohou' bii3i- bii3ihiit. Since there was nothing to eat.

wo'ei3 niiši3oot, hiiyohou'. Or jobs, there was no way to earn

money.

Noh nihii he'ih'oo'eiseeno' nuhu' beh'eihoho'. And sometime the old men all got

together to meet.

Heh'owooyeitin heetih'inihii bee3iheino' beeteet, Let's pray that uhh the Lord will bless

us,

heetih'inihii biineino' heetniiseeneine'etiino', so that he will give us the means to

survive,

Heniisooninoo, heniišiihehin. Our children, our grandchildren.

He'ii3ou'u heeti'iine'etii3i', something whereby we can live,

Heetibiineino' beeteet. The Lord will give this to us.

'oh heh'owooyeitin heetoh'oo'eiseeno' nuhu'

beh'eihoho'.

And they prayed, where they had met,

these old men.

Noh ne'nih'iišiini ne'bee3ihei3i' beeteeni3. Then the Lord blessed them.

Nihnii3inou'u nuhu' nihii cebiteeno. They had those oil wells.

Nuhu' wookecii noh nihcee'inowoo3i'. These cattle, they received distributions

from them.

Heeyowuuhu' hiišiiš bišiihi' hinen, hisei noh

tei'yoonoh'o' nihcee'inowoot.

Every month all the men, women and

even children got a distribution

payment.

Noh nihii nih'owohuune'etii3i'. And they were living happily, well.

'oh he'ih'ii- he'ihni'oonohookeeni3i' nuhu'

wonooniii'oo3i'.

But then the young people started

getting crazy with this money.

Ne'cešišbeebenei'i, Then they started drinking,

Ne'cešišwoowoxutoo3i'. They started commiting crimes.

Tih'ini tihwoo3eeni' nihii bei'ci3ei'i,

hi'iine'etiitooninoo.

Since there was a lot of uhh money, that

they were using to live on.

'oh nee'eeškookocoo'oteihi3i'. And that's how they started destroying

themselves.

Nihnoonoxowuhoo3i' niihencebkoohu3i', They killed people with those cars,

Wo'ei3 niihenneeneh'eti3i'. Or they killed themselves.

22

Tohwoo3ee' nuhu' bei'ci3e', neh'eti3i'. Because there was a lot of this money,

they killed themselves, killed each other.

Nih'ii- nihwoxtonounou'u niišbee3ihei3i'

beeteeni3.

They misused the blessings that the Lord

had given them.

23

Wyoming Dead Body

Track 12

Hiihootenoo3i nuhu' bo'ooceinenno' ,

ne'iini,

When these Northern Arapaho died, then,

Hih'ihoowuni'no'useeno' hi'in nihii

noh'oenoot,

they could get to that place ???

hi'in nih'iihooteni3i, niitciinenoot. the ones who had died, where they buried them

[i.e. the cemetery was frozen].

Ne'iini ce'ciinenetino'. So then they would bury people [in town].

He'ih'inihii, nuhu' nihii nec, he'ihbe3o'ot. It was, this water, it was frozen over.

Noh heetnii- hoono'- hooxuuseeno'. We will cross over [the river].

Hooxonoo heetwonciinenoono' nuhu'

husei.

We will bury this woman on the other side of the

river [in Riverton].

He'ihtouku3eeno' nuhu' nihii bexo, They tied her onto these pieces of wood,

He'ih'ini, nehe' he'ihniitobee, he'ih'inihii,

he'ih3i'iš,

Then, this one who was in the lead, he, he

slipped,

Noh he'ihcešinee nuhu' nihii hisei

nih'iihooteni3.

And he lost his grip on this woman who had died.

Noh Huu3e' beebei'on, ne'ise'iš- he3eb-,

he3ebnihii 3i'iš.

Way over there, then she slid there, over there

[on the ice].

He'ih'ini, he'ihnoonoo'oenoo'oo huu3e'

tohtoo'usee.

Then, she was spinning all around over there

Noh keetnooxoonin? he'ih'ii3etino' nuhu'

hinenno'.

Are we going to laugh? These men said to each

other.

24

The Scalped Man

Track 13

Nuhu' hehniiši3i' honoh'oho' he'ihnotiitiino' nec. These two young men were looking for

water [in the dark].

He'ihwoo3eeno' nuhu' nihii nih'iinotiitii3i'

boo3etiit.

There were a lot of [young men] who

were looking for a battle.

heetnotiihoo3i' nuhu' nihii woo'teeneihi3i' wo'ei3

nihii, nihii, nuhu' nihii ceece'ešineniteeno;

They will look for these Utes or these

various other people;

Heetboo3oo3i'. They are going to fight them.

'oh he'ih'ini, nuhu' hinono'eino', nenee3i', noh nuhu'

he'ihniištiino', nihii niištiino' nihii heetniitnokohu3i'.

And these Arapahos, them, they made,

made [a shelter] where they will sleep.

nuhu' hinenno' he'ihkotoyohowuu, These men covered it,

niisenowuu hu'uuhu' nihii heneecee nihii

hitouwunoo.

they wrapped it with their buffalo robes.

'oh nuhu' hehniiši3i' he'ihnotiitiino' nec. And these two [young men] were

looking for water.

Notiitiit nec. [This one young man] is looking for

water.

Noh he'ihši' ihiseeno' nec. And they walked into some water.

Hey, benii'iitiinoo nec, he'ih- nehe' cih'eeneti3ee

nuhu' hiniiteh'eiho.

“Hey, I have found water,” he said to

his friend.

Noh he'ihcoon. And [his friend] was coming over.

He'ih'inihii hiit si'ihiseeno'. They walked into some water here.

Nec benii'iitiino'. “We have found some water,” [they

said].

Noh noh he'ihnii3inowuu nuhu' nihii hetni'iinihii

nookoheeninoo nec;

And and they had these things they

would use to fetch water;

Hetni'nookoheitooninoo nuhu' nec. the things they will use to fetch this

water.

nih'iiniištii3i' hinihii nuhu' hiinooninoo ni'iini

nookohei3i'.

Their mothers had made these [things]

with which they fetched water.

Hi'iihi' nuhu' nihii heneecee he'ihi'niištiino'. They made them out of buffalo

[stomachs].

he'ih'ini yihko'eteen nuhu' nihii heneecee, wootii

hini'ii bei'ci3einooo.

They ??? the buffalo, like those metal

pails.

he'ihši'ihišeeno' nuhu' toh'unihii heetnookohei3i'. They walked into this [water], where

they are going to fetch water.

'oh hinenitee he'ih'inihii But a person uhh….

25

nuhu' nihii nec heeši3ecoo3i', he'ihce'eeneet-

heene'eetenow hu'oo3 nuhu' ceese'.

[In] this stuff that they thought was

water, someone grabbed the leg of one

[of the young man].

hey, hinenitee neene'eeteno', nih'iit, no'oo3, he'ih'ii

XXX nuhu' hiniiteh'eiho

“Hey, a person is grabbing it,” he said,

“my leg,” he said to his friend.

noh he'ihne'inihii nihii hinowohoeet nehe' hinen, And then this man put his hand into the

water,

he'ihkohei'i, he stood up,

he'ihcihbixounee nuhu' hineniteen{o}. He brought this man to the surface, out

of the water.

He'iiteihini3{i} woow he'ihnihii he'ih'inihii,

he'ih3iiko[ne]'ei.

Someone, now he had been scalped.

He'ih3iiko[ne]'ei. [The person in the water] had been

scalped.

Nuhu' he'ihciixoenowuu hinii3e'ee. They had peeled off his hair.

Nih'ii3i' nec nih'ii3i', 'oh be'. The young men said water, they said,

but [it was] blood.

He'ihnoo'oohetino' hinit nihii nuhu' bonoo3eti3i'. They had slaughtered each other right

here, the ones fighting.

Noh be', 'oh nih'iiši3ecoo3i' nec, And [it was] blood, but they thought it

was water.

Noh hinee nihii 3eiikohoot. And that [young man] put the [scalped

man] onto his back.

He'ihce'iseeno' nuhu' heetniitoyoohobei3i' nuhu'

hoo3oo'o' hinenno.

They walked back to where these other

men will be waiting for them.

Noh he3ebciitei ceese'. And [the one without the scalped man]

went inside.

Kooheineniin? “Are you a man?” [he asked them all].

He'ii3ou'u heetnoohootowunee. You're going to see something.

I guess, hoo3oo'o' he'ih'iino', neihoowoe'in, I guess, some of them said, “I don't

know,”

neihoowoe'in wohee'nei3oowuuneniin. “I don't know if I'm truly a man.”

hoo3oo'o' he'ih'iino', hoo3oo'o' he'ih'iino', hee,

hiineniininoo.

Some others said, others said “yes, I'm

a man.”

Noh ne'cii3kuutonoo3i' nuhu' hineniteen, nuhu'

nihii woowuh 3eniikone'eini3.

And then they threw this person inside

where they were, this one who had been

scalped.

'oh tohbenooto' nehe' hišitee, he'ihniišto'ei. And when he smelled this fire, he ???.

He'ih'inihii, he'ih'ini hehiinoo'oo, hiniišto'ei. He was shivering, ???

26

He'ihwoteisetii hiniicito nuhu', nehe' nihii, nuhu',

nehe' hinenitee.

His teeth were chattering, this [scalped]

man.

Hoono' hoowunec nuhu' 3eniikone'eit. This scalped man was not dead yet.

27

Badger Entrails (version 2)

Track 14

He'ih'oo'eiseeno' nuh'uuno nihii hinenno'. These men were meeting together.

Heetwonnotiitii3i' boo3etiit. They are going to look for a battle.

Nihnotiihoo3i' nihii woo'teeneihini3i wo'ei3 hinihii, They were looking for the Utes or those

uhh,

Hini' toonhiiciiniine'eenowootiin-,

hihciiniini'eenebetiiwootiininoo.

whoever they did not like, I guess the

ones they didn't get along with.

Noh he'ihnihii, nihii, hinen he'ih'ini neh'ee nuhu'

nihii woh'ooo'[uu], woh'ooo'[uu].

And this man, he killed a badger, a

badger.

He'ihneh'ee woh'ooo'[uu]. He killed a badger.

Noh he'ih'iise'enou'u nuhu' nihii, nuhu' nihii, nuhu'

nihii woh'ooo',

He prepared this uhh, this badger,

he'ih'iise'enou'u hinihii, nuhu' nihii, nuhu' his hide, he prepared its uhh, its hide.

Noh he'ihciinen nuhu' be' teešiihi' nuhu' nihii nuhu'

woh'ooo'[uu].

And he put blood on this badger [hide].

'oh nii'ne'-, And then...

“Toonheniineniinit, heetcihwonnoohobetit.” “Whoever is a man, he will come here

and see himself,“ he said.

“Heetnee'inowuno' heetniišinihii,” “We will know how we will uhh [die],”

“He'inowunee.” “You [will] know it.”

“He'iihootei'i , heetniiškocoo'oteihinee,” he'ih'ii3e'. “Whenever he will pass away, how you

will die,” he said to them.

Noh ne'cihniitei'oo3i' , And then they came over one after

another,

He'ihwonnoohobetino'. They went and saw themselves [in the

blood].

Hoo3oo'o' hih'ihoowbeetnoohobetino', tih'ini,

tih'iitoonooni'.

Some of them did not want to see

themselves, since they were afraid.

Noh nehe' nebešiibehe', nehe' heneecee 3i'ok,

he'ihnoohobet.

And my grandfather, Sitting Bull, he

[went and] saw himself.

nihnoohowo' beh'iihehi', I saw an old man [he said].

Nih'okeciihiht. He was little.

nih3i'okut. He was sitting there.

Hiniici3, nih'iikoyeino' nuhu', nih'iit. He was pulling out his his tooth, he

said.

Hini' hoo3oo'o', he'ihnoohobetino', Those others, they saw themselves.

he'ihnihii wotoote'ei, xookuuni ???

xoo'oekuuni' hiteneyooninoo. Their bodies were hunched over.

28

Noh hoo3oo'o' he'ih'inihii woxooneehino', And others were skinnny and wasting

away,

He'ih'esowobeihino'. They were sick.

Noh nuhu' heetneeneiškocoo'oteihi3i',

nihnoohobeti3i' nuhu', nuhu' hi'iihi' nuhu' be', nuhu'

woh'ooo'be'.

And the ways they would die, they saw

themselves, by means of this blood, this

badger blood.

Noh ne'nih'iisee'inou'u heetneeneiskocoo'oteihi3i'. And that is how they knew how they

were going to die.

He'ih'i3oobee. It was true.

nebešiibehe', woow nih'ini, nihtesbeh' iihehiinit. My grandfather, he lived to be a very

old man.

'oh nihkoyeino' hiniici3. He pulled out his tooth.

Noh nih'i3oobee' nih'iit, nuhu' nih'iisnoohobetit

nuhu' woh'ooo' nuhu' be'.

And “it was true,” he said, how he saw

himself on this badger, in this blood.