1
Gros Ventre Oral Literature
This is a guide on where to find Gros Ventre oral literature. The guide attempts to provide
a listing of all available documentation of traditional Gros Ventre material. Sources include:
I. Gros Ventre Myths and Tales, A.L. Kroeber collector and editor
American Museum of Natural History, Anthropological Papers, Vol. I, Part III, pp. 55-139
This collection is the largest single source on Gros Ventre literature, containing 50
narratives. It contains two versions of the Creation Story, thirteen trickster (nih’ootoh) stories, two
stories concerning the origin of Gros Ventre ceremonies and rituals ((#31, 32) and thirty-three
other stories, including versions of such important Plains Indian narratives as “Found in the Grass”
(#19), “Blood Clot Boy” (#20), “The Girl who Became a Bear” (#27; a story about the origin of the
Pleiades or Big Dipper) and “The Splitting of the Tribe” (#33). The narratives themselves run from
pages 59-129 (70 pages).
II. The Gros Ventres of Montana: Part II. Religion and Ritual, by John M. Cooper
Catholic University of America Press, Washington, DC, 1957
This book contains an appendix with eleven traditional narratives. These include:
1) Nih’ootoh liberates the Bladder People
2) Nih’ootoh obtains the Buffalo
3) Earthmaker and the Deluge
4) The Origin of Death
5) He Who Starved to Death
6) The Origin of the Feathered Pipe (5 versions)
7) He Who Dreams of Boh’ooo
8) Loss and Recovery of the Flat Pipe
9) Man Escapes from a Cannibal Dwarf
10) Found in the Grass
11) Blood Clot Boy
Thus there are two trickster narratives (#1,2), two narratives related to the creation (#3,4),
one ceremonial/ritual origin narrative (#6), one historical narrative (#8), and five other traditional
narratives. The narratives run from pages 429-487 (58 pages).
In addition, there are many other shorter narratives interspersed throughout the book:
Origin Story of the first Beaver Pipe, pp. 167-68
Origin Story of the Sun Dance/Sacrifice Dance, pp. 183-84
Origin Story of a Sun Dance Song, p. 198
Origin Story of the Drum Dance, pp. 222-24
Battle Narrative related to Drum Dance, pp. 225-27
2
Origin Story of the Kit Fox Dance, pp. 228-29
Battle Narrative related to the Kit Fox Dance, pp. 230-31
Origin Story of the Dog Dance, pp. 232-34
Anecdotal account of a joke/trick, pp. 251-52
TOTAL: 20 pages
Also in this book are other examples of verbal behavior and performance, in English
translation, including prayers, oaths, announcements, and songs:
A. Prayers, Vows, Announcements:
1) Prayer to the Hell Diver, as part of the Flat Pipe ritual, p. 97
Hell-Diver, help me!
Come!
2) Prayer to the Flat Pipe, for healing, p. 120
I am telling about you.
I am telling everything straight.
I suppose you hear everything,
and must know that I am telling everything straight.
I am telling the truth and nothing but the truth.
Look at me.
Have pity on me, and all the rest of the people.
Take away all bad things that go around here on earth.
Have pity so my grandchild may get well.
I promise to put a robe on you.
I hear you value black more than anything,
and that is what I shall get you.
I hear my grandchild though still sick is better.
3) Prayer by grandfather for Crazy Dance grandson, p. 206-207
[The grandfather accepts the pipe from the grandson, thus accepting the office of
ceremonial grandfather]
All right,
we will go outside.
[The two of them go outside]
Now, young man,
face east.
3
[The grandfather stands behind him, holds up the pipe and vows]
A woman is being offered
so that [such-and-such] a person will recover from sickness and get well.
We are going to have a Crazy Dance.
He [the young man] says this to You [Supreme Being].
Yo-o-o-o-o-o
Yo-o-o-o-o-o
Yo-o-o-o-o-o
Yo-o-o-o-o-o
4) Prayer when taking medicinal plants, p. 324
I give you this [tobacco].
I am putting something in your place.
I didn’t take you for nothing.
5) Another Prayer, for the same reason, p. 324
I am taking this.
Have pity on us.
Whatever way I may use this [root],
may I be successful in my work.
6) Camp crier’s announcement, advertising a Crazy Dance, p. 207
Now you young men who are going to dance,
fix up your hearts,
be men,
be strong,
be men and join the dance,
go through with it.
Be men,
don’t be weaklings.
But think it all over well before you join.
This red paint is rough.
7) Wish/Prayer: thinking/hoping for someone’s benefit, p. 367
You have made my heart glad.
I appreciate what you have done for me.
Stand in front of me.
I am going to ask in your behalf from the power above
that allowed me to live this long.
I am asking with my words
4
my prayer,
my thought,
my wish,
for all I am worth.
And all this wish has to be transferred to you.
8) Encouraging/Positive Words; a Prayer, p. 368
He told that fellow over there that you are going to die.
But he is not the governor of death.
You are not going to die.
You are going to live.
You want to live for these children of yours.
You are going to get well,
and for the sake of these children.
And think of the One Above.
He’s going to keep you.
That’s all I want to say to you.
I wish you will be up in a few days.
9) Prefatory words to prayer, p. 373:
I am not worthy to pray,
but I have been called to do it.
My being a poor unfortunate old man
is all the reason why my prayer should be heard.
10) After a prayer, expression meaning ‘may it be so, we hope thus’, p. 373
‘eii’
11) A prayer to elements of a Sacred Pipe, p. 373
Have pity on us.
I pity you because you are not even wrapped up.
I take my robe to wrap you in.
You are poor like orphans.
12) Formulaic prayer phrases, pp. 374-75
that there may be no sorrow or suffering in the entire family [of the young man being
prayed for by an elder], that they may have life long, that the household would stand firm and
right, the the children would be health and good and successful
that you won’t be sick, that you will be successful in all your undertakings, including
5
hunting and everything
good health, lots of food, no sickness
good health [for myself] and good health for my children to they will grow up to be strong
long life
long life and to get things-food-easy
that he [a child] would be healthy, live to old age, and everything like that
that he [a boy] will be a big chief, that he will get the best of his enemy, bring big horses
getting a gun, success in war, that they may not get shot
13) A prayer prior to feasting, during a naming ceremony, p. 376
Supreme Being, look down upon us as we sit here today.
We are going to eat of the food which you gave to us.
We are glad.
We are thankful for this gift of food that we are going to eat.
Whenever we, your children, displease you and so things contrary to your law,
forgive us for these, we pray you.
Also look down upon us here today as we sit together,
and help us successfully portray our poor life,
which you have allowed us to live by for so many ages.
We have reached the end of that long trail of life
that you have allowed us to live by,
and bowing to your will we accept the conditions of today,
different as they may be from yesterday,
because this is your will.
And in your mercy and consideration for our conducted life and assistance,
give us food,
give us breath,
so that we may live our lives according to your plan.
And protect, watch over our loved ones that are participating and fighting
in a terrible war,
so that they may come back to us safe and unhurt,
6
so that once more they may set their feet upon the soil of their birthplace.
This is their heritage.
14) Prayer at a naming ceremony, after feasting and smoking, p. 376-77.
Master of All,
of the above
and of the below
and of the entire universe,
and you the Four Old Men,
here is a pipe that we are inviting you to place [take? accept?] and look upon our
gathering here today
We, your poor creatures, are desperately trying to carry on and preserve, as one of our
traditions, this way [with a pipe] of drawing your attention and your ear.
Even though we are old and are reaching and going rapidly towards the sunset of our lives,
help us to finish our lives so that we may die of old age.
We ask you to look down upon White Shield [Cooper].
In your mercy have consideration for his welfare.
Restore him to full health,
so that he too may live out his life in good health and peace of heart and mind with
us
and that he way complete the great work of recording the history of the life of the
Gros Ventres
and that it may be a true record of that former life
and that it may be worthy to be taken in as an annal of history.
Then we ask you too to look down upon this white woman [Flannery] who is the
representative of White Shield.
They together have made possible one portion [of the food] so necessary to make this
gathering a success.
We ask that these two, White Shield and this woman,
may live out their lives with us,
and that this white woman in particular may successfully record that portion of the
history of the old Gros Ventres that she has been assigned to do
and that during her stay [here]so far from her home she may enjoy health,
happiness and peace
and that she may arrive back safe to her home.
And you, the Last Child, of whom it is said to be revealed to us that you have control of the
water,
look upon our sons and grandsons [those in the armed services in World War II]
7
who are far from home today
and who are going to the far corners of the earth over water,
fighting to maintain this way of life,
protect them when they go over the water
so that they may come back home safe.
15) Prayer to the Flat Pipe, at a time of distress. p. 378-79:
Supreme Being, look down upon me, a poor mortal person, as I pray to You, and appeal to
You, in this time of great distress and disturbance among your children, the peoples of this earth.
I pray to You, a poor and lowly Indian, in the spirit and way that my ancestors prayed to
You.
I ask that the fires of hatred subside among all men, and that they may now love one
another and understand that they are all brothers and must share the handiwork of Your hand,
creation, the universe, and all nature.
I ask that You may inspire the representatives of the peoples of the earth who are now
engaged in a most difficult task, the framing of the terms of peace, so that it may be just and
lasting.
Supreme Being, I asked You to watch over and take care of my grandchildren, the young
men of the Indian people, as they went off to all the corners of the earth to fight in the greatest war
and conflict of all time for the cause of freedom and liberty,
and now that they are back safe to those near and dear to them I feel that You have listened
to and granted my prayer.
Now, My Father, I ask you again to give to my grandchildren, the veterans of the great war
just ended, peace of mind, happiness, good health, and a long life.
And that they enjoy the soil of their birth and the land of our ancestors, and that they may
gain inspiration from our legends, traditions and heritages and the history of the world that repose
in this bundle of the Flat Pipe as the Indian race understands your creation of the world.
So that my grandchildren may learn to have that strong character possessed by our
ancestors and their utmost sincerity of purpose of [and/] the true philosophy of life on earth.
And that they may merge this sterling character in the life of this day and age.
As I stand here today, I am fully conscious and fully realize that the White Man is here to
stay. And that we, the Indians, must live according to his way of life.
I pray that White Shield [Cooper] may be restored back to good health. And I pray that
Chief Woman [Flannery] may live a long, and a health, happy life.
I pray that the Black-Robed missionaries of St. Paul’s Mission [the Jesuit fathers] may
succeed in their efforts to teach us the true way of life.
I pray that our leaders of the Indian people may be inspired to do good works for their
people.
8
My Father, I talk to you today with all my person, and with all my heart and my mind.
I give You thanksgiving for hearing my weak and mortal voice, and from my heart I ask You
to again listen to my prayer, which I am making most devoutly and which is my most earnest wish.
16) Well-wishing Thoughts; a Letter, p. 380-81.
Dear Friend – As winter is over and spring is on in its place, it makes one feel good. And as
I listen to the talking song of the meadow larks they bring back pleasant memories of my
association with you. So I am writing this letter to bring my thoughts into expression.
I hope I can infuse and saturate into this paper my feelings for you and my concern for your
welfare and doctor you with the tidings and blessings which the season of spring always brings,
when all nature arises from a long sleep, so that you too may enjoy the healing winds and sunshine
which abound at this time.
I have heart that your health [has not been good]...and it is my earnest hope that you may
get back your health. I shall never forget nor cease to appreciate the encouragement you gave me
when I was losing my health rapidly, and your promise to pray for me so that my health might be
restored back to me. I sincerely believe that your prayer was heard, as my health seems to be
improving, even in my advancing age.
So now it is my turn to pray that your life span may be extended and among other good
things to which you apply your mind that you may further contribute to the great study of the races
and peoples of the earth.
I have told you in my story of the Gros Ventres before the days of the white man, which
includes the belief of my ancestors, that in the spring of the year is when one’s prayers are more
readily heard, and that was the time that the Indians in the long ago went to the hills, streams and
mountain tops to fast and pray.
We, the Gros Ventres, pray and implore the Supreme Being to protect our boys fighting on
the various fronts in this great war, and so far only one Gros Ventre boy has been killed, out of
many who are in the service. And we also pray that this terrible war and this mass killing may soon
stop and that a just and lasting peace may be declared, so that the great family of nations may be
true brothers again and go on with life in harmony and prosperity....
I will not close and I am very glad to have spoke to you on this paper and it is my sincere
hope that you can feel my words, so that they will do you good and doctor you. With a good and
hearty handshake, I am
Your friend
The Boy
17) A Prayer offering to exchange one life for another, p. 388:
9
Oh, White Man Above, Our Father,
spare her life.
If you are going to take anybody,
we are willing that you should take us in her place.
She is young and has children and lives happy.
But we two are old and starved anyway,
so if you want to take anybody,
take us.
18) Prayer before eating, especially during a ceremony, p. 388:
[a piece of meat is held up and offered to the Creator, and then put on the ground]
Now here it is,
I promised you,
Our Father,
the One Traveling [sun],
and the Last Child.
19) Oath: statement made before promising to do something, p. 405:
As the power above and the sun sees what these people [her captors] have made me do...
20) Oath to deny an accusation, p. 405:
[The person points upward]
‘ihkeb’a nih’ihoot [White Man Above] is listening to me
and is witnessing what I say,
and I say that what you are saying [about me] is not true.
21) Comic/joking oath, p. 405:
All right, I’ll wet my finger and touch your skin,
and if what you say is true
and you act before your skin dries,
I will believe you.
22) Oath to deny that one is lying, p. 405:
[First person says]
Swear that you are not lying.
[Second person take sharp knife, runs the blade right along next to his lips,
10
wets the blade, says]
If I lie, God will punish me (or something will happen to me).
[then this person stabs the knife into the earth]
23) Chastity Test, p. 406-07:
Camp Crier:
Get ready everybody,
after sunrise tomorrow morning,
to see who is the woman most faithful to her husband.
Camp Crier, next morning:
This is meant for every married couple, old and young.
Put on your best clothes.
Start right away.
Camp Crier, after double lodge is erected:
Everyone come from every direction to the center-lodge.
Older women encourage younger women to take part:
Surely there ought to be one in this whole group who has been faithful to her husband.
Don’t fear.
Be proud of the fact.
Get up and dance.
cont’d, pp. 407-408
B. Songs
1) Earthmaking Song, p. 79
My holiness (or my power),
respond to me (pity me).
2) Song, originally from the Blackfeet, to the Sun, p. 82
You who are the ruler of all sacred (powerful) things
having to do with all life,
give me all of that,
so that I may use it all my life.
3) Sun Dance Song, p. 198
I soaked them with water.
11
4) Sun Dance Song, p. 198
The Fur Cap (Little Rockies) on the side (hill or slope) of it.
There is frivolity (sexual looseness).
5) Crazy Dance Song, p. 211
I poured water all over him.
6) Drum Dance Song, p. 224-25
There are so many people (besides the Drum Dance men)
whom I am carrying
that I don’t care about the rest of them.
7) Law Enforcer’s Dance Song, p. 237
You first (or leading) (buffalo) bull,
come in this direction (come streaming in).
or
The lead bull comes in this direction. (p. 368)
8) Medicine Song, p. 344
My pipe is lying here.
9) Curing Song, p. 346
There is nothing impossible.
or
I wonder if there is anything impossible.
C. The Language of Medicinal Healing:
These are anecdotal accounts of medicinal healing, focusing on certain key phrases,
which have special power.
1) An animal comes to someone sleeping out in the hills and mountains, and gives
him the power to harm others magically, p. 329
If anyone makes you mad
and does not respect you,
do [so-and-so] and harm him.
2) To request help from a doctor, one had to hand him a pipe. The particular way it was
12
handed to the doctor could vary from doctor to doctor. If you didn’t know how to hand it to
him, you had to ask, and replies could be, p. 331
or
or
or
Hand me the pipe stem first.
...bowl first
...sideways
Lay it on the ground.
3) One doctor had to be called four times. One started from the patient’s lodge, went to the
doctor’s lodge, opened the door flap, and called into the lodge, p. 331
I am calling you to doctor.
This had to be done four separate times.
4) A doctor may test out his medicine first, p. 332:
I’ll test my power first
to see if I can extract the arrowhead.
The doctor then performs various feats of legerdemain, and says.
I’ll be successful.
5) A request for doctoring help refused by an intermediary, p. 334:
Your brother-in-law told me to tell you to get Stiffarm to doctor me
and he will give him a cow for it.
[reply:] Why should he doctor you when you have no faith in him?
6) A spirit appears in a dream to a woman who is sick (p. 335-7):
How could he [the doctor] have so much [i.e. not enough] medicine to doctor you?
[woman replies] Why, of course, they have enough medicines.
Look what a big bundle she has hanging there.
Later, the spirit returns again in the middle of the night. After blowing medicine
on the woman three times, it says:
Now I brought this to you [it is pemmican with tallow on top]
I will lay it here [he puts it on the pillow]
He then blows a fourth time, and leaves. The next morning, she is finally hungry
13
and ready to eat again after being sick.
7) Doctor arrives in a lodge (p. 338-39):
You will be glad you called me
and were not afraid of me like the rest of the people are.
He sings a song, and starts to perform maneuvers which the patient must imitate:
Watch close [he says to wife]
Watch close [he says to husband]
I never used this way of doctoring before.
This is the first time.
People are always afraid of me
but you [the husband] must watch close
and see all that I do.
He causes the woman’s bad breast milk to begin flowing out:
You want to watch to see all the bad milk gone.
Right now it is pure flour water
and when all that bad stuff is gone
it is going to be a bluish color.
This works, and he tells her after she’s cured:
You should be thankful that you were not afraid of me
because I made your little girl live.
He then doctors the little girl, and says:
The girl was already full of that stuff,
but I have drawn it all out.
At a later time, when she thanks him, he says:
If you want that power,
you can come crying to me.
8) A woman doctor is called. She says (340-41):
I am just going to doctor you once.
She then says to the powers that gave her the power:
You told me that I could use this medicine work just once,
14
and that then I would get a particular person well.
Once the treatment starts, she prays:
My nephew has suffered a long time.
Please listen to me.
You promised that I would get some one person well by doctoring just once,
and I want this to be that one time.
After she draws an object out of the person, she says to it:
I don’t want you to ever come back again.
You go out to where you belong.
Then she throws it into a fire.
9) pp. 341-42: speaking and legerdemain together
10) p. 345: another doctor’s performance words
III. The Seven Visions of Bull Lodge, as told by his daughter, Garter Snake. Gathered by
Fred P. gone. Edited by George Horse Capture.
Visions can be considered at least in part as aesthetic/artistic experiences, though the
aesthetic/artistic component is clearly subordinated to the religious content of the vision. The
recounting of visions can be seen as a particular genre of Plains Indian oral literature (as in the
famous visions of Black Elk of the Lakhota). This book contains accounts of seven visions (pp.
29-58). In addition, the book contains three war narratives (59-64); a narrative of a sacred gift
(64-66), and several other narratives of healing events and of war deeds. It also contains a 19-page
version of the origin of the Feathered Pipe, which also serves as a history of the feathered pipe. On
page 115 is a prayer by the teller of all these events. (Total 56 pages)
IV. Ethnology of the Gros Ventres, by Alfred Kroeber
American Museum of Natural History, Anthropological Papers, Vol. I, Part IV, 1908, pp. 145-281
This book contains three war narratives:
“Black-Wolf’s Narrative”, pp. 197-204
“Bull-Robe’s Narrative”, pp. 204-216
“Watches-All’s Narrative”, pp. 216-221
There is also a narrative of a ghost vision, on pp. 276-77
TOTAL: 26 pages
V. The Gros Ventres of Montana: Part I. Social Life, by Regina Flannery.
15
This book contains numerous short narratives concerning topics such as war, personal
experiences, medicine and healing, and ceremonial experiences.
VI. The Indians of North America, by E.S. Curtis
Volume 5 contains short biographical narratives of several men, entirely focused on war
deeds and vision quests, on pp. 181-184. On pp. 164-69 is the musical notation for several different
songs, but with no words. On pages 123-139 are four texts: 3 mythological tales, and one trickster
narrative, which actually is a collation of several different stories. Thus the narratives occupy 16
pages.
INDEX
Source (# of texts)
Anecdotal Story
Ceremonial Origins Accounts
Creation Accounts
Historical Narratives
Medicinal Healing Events
Medicinal Healing Language
Mythological Stories
Prayers and Speeches
Sacred Gift Accounts
Songs
Trickster Stories
Visions
War Narratives
II(1)
I(2); II(1); II(6); III(1)
I(2); II(2)
II(1); III(1)
III
II(10)
I(33); II(5); VI(3)
II(14+); III(1)
III(1)
II(9)
I(13); II(2); VI(1+)
III(7); IV(1)
II(2); III(3); III...; IV(3)
VII. National Anthropological Archives, Smithsonian Institution, Washington DC.
Manuscript 2560b, gathered by Alfred Kroeber, 1901.
This manuscript contains Gros Ventre language versions of several stories, with word-by-word
English translations. The stories have been retranscribed into the modern Gros Ventre writing
system by Terry Brockie and Andrew Cowell and retranslated. Below are preliminary versions of
three of the stories. There are likely still some errors of transcription and translation. The other
16
stories are: “The Mouse and the Frog” (a comic animal story); “Nih’ootoh and the Burrs” (a
trickster story – English version is #15b in Source #1); “Tangled Hair/Found-in-the-Grass)” (a
famous legend of the Plains – English version is #19 in Source #1); and “Nih’oo3oo and the
Mice’s Sun Dance” (a trickster story – English version is #7 in Source #1). These will hopefully be
completed soon.
1. Stealing Horses from the Piegans
Teller unknown.
Collected by Alfred Kroeber, Montana, 1901
NAA, mss 2560b, Notebook 43, p. 19 (verso)
Ninaasouʔ nahaasiiih nɔtyikɔn-nɔɔʔ.
The Sweet Grass Hills is where I went on the war path.
Nɔh hɔʔ-nɔɔhɔɔt-ɔwɔɔʔ niiin-ɔnʔ.
And then I saw tipis.
Naheeih bihʔiyɔɔ-h.
Then it got dark.
Naheeih hačinaa-nin.
Then we approached them.
Nah ʔinʔ ʔeiʔiiih…
And that was when…
Nɔh hɔhɔʔ-hitisʔɔn-ɔɔnin niiϴouʔ hiwɔsihɔɔϴ-ibiih.
And then we drove off twenty horses.
Nahaasiiih ʔebiitɔɔϴibiw-ɔɔnin cɔɔtʔɔ
That is how we stole horses from the Piegans.
17
2. Nih’oot Gets a New Wife
Teller Unknown
Collected by Alfred Kroeber, Montana, 1901
NAA, mss 2560b, Notebook 43, p. 7
Nihʔɔɔt ʔiniin ʔoʔuh-nɔɔnɔnehi-nʔi,
Trickster’s wife died,
ʔɔɔh ʔoʔuh-biiwɔɔ cyɔʔɔtiniinʔ.
And he was crying on a hill.
ʔɔɔh ʔinen-ʔɔ ʔoʔuh-ʔitiϴ-ʔa.
And a man came to him.
Nɔh wɔɔtyiit-eityʔi,
And [the man] said to him,
“Yeh nihʔɔɔt, ʔei-tihʔiicii-biiwɔɔ?” wɔɔtyiit-eityʔi.
“Hey, Trickster, why are you crying?” [the man] said to him.
“Heyɔʔɔɔ, nɔh natiϴahʔa nɔnɔɔnih-tyʔi,” wɔɔtyiit-ɔɔtyʔi.
“Well, my wife has died,” [Trickster] said to him.
Nɔh nuhuʔ ʔinen-ʔɔ wɔɔtyiit-ɔɔnicʔ ʔiniin-ʔi,
And this man told his [own] wife,
“Wɔhei bitebyih, hateb-ɔʔɔɔcii-tooʔuϴaa-ch!”
“Well old woman, walk over there facing away from me and strop!”
Naaϴʔa ʔoʔuh-nɔwuh-aan,
Three times he made a motion to smack her,
Nɔh nuhuʔ yenaanɔʔɔwɔɔ-h, ʔoʔuh-naaheeih-tɔʔɔw-ɔɔnicʔ.
And on the fourth time, then he hit her.
ʔɔɔh ʔoʔuh-niyaaϴesii-koʔuxinen ʔiϴaa-n.
And there were two women where she was standing.
“Wɔhei nihʔɔɔt, nuhuʔ tyaaʔaϴʔɔ, ʔitin-inh!
“Well Trickseter, this other one, take her!
ʔɔtɔn-niiw-ɔɔ,” wɔɔčiit-eityʔi.
You will have her as a wife,” [the man] said to [the Trickster].
18
3. A War Story
This story is analyzed with a great deal of linguistic detail. You may want to ignore that and just
look at line 2 (the Gros Ventre version in modern writing) and line 5 (the English translation).
LLINGUISTIC ABBREVIATIONS
0
1
12
2
3
4
Inanimate Marker
First Person
First Person Plural Inclusive
Second Person
Third Person
Obviative/Fourth Person
#
Marks # verb
ADV
Adverbial-particle-producing suffix
AI
Animate Subject Intransitive Verb
COMPL Complementizer
DEPPART Dependent Participle
DUBIT Dubitative
FUT
Future Tense
IC
Initial-changed Form
II
Inanimate Subject Intransitive Verb
IMPER Imperative
IMPERF Imperfective Aspect\
INDEF
Indefinite
ITER
Iterative Mode
LOC
Locative
NPAST Narrative Past Tense
NEG
Negative
OBL
Obligation Marker
OBV
Obviative
PERF
Perfective Aspect
PL
Plural
PROHIB Prohibitive
RECIP
Reciprocal
REDUP Reduplication
REFL
Reflexive
S
Singular
SUBJ
Subjunctive Mode
TA
Transitive Verb, Animate Object
TI
Transitive Verb, Inanimate Object
19
Format:
Line 1 = Kroeber’s original transcrition
Line 2 = Rentranscription into modern Gros Ventre
Line 3 = Stem- and affix-level breakdown
Line 4 = Gloss of stems and affixes
Line 5 = Free translation
“The Gros Ventres Go to War”
1)
hōuh nantcikăn
āaninĭn
a’nŏtjīikants
ʔoʔuhnɔčikɔn
ʔɔʔɔɔɔniinen;
ʔɔɔh
nanwinantjinēhin
nɔɔtyiihɔɔch
nɔɔwunɔɔtyineihinʔ.
ʔoʔuh-nɔčikɔni
ʔɔʔɔɔɔniinen
ʔɔɔh
NPAST-go to fight(AI) Gros Ventre
and
IC.look for(TA)-3PL/4
The Gros Ventres went on a war expedition, looking for Sioux.
nɔɔtyiih-ɔɔcih
2)
ēitjänçänăwānts
wantjiinehiii[s?]
ʔeiʔtyaaθaanɔwɔɔch,
wɔɔtyiiih
nɔɔwunɔɔtyineihi-nʔ
Sioux-OBV
antsöanwants
naheiʔiiih
ʔeiʔ-tyaaθaanɔw-ɔɔcih
wɔɔtyiiih
naheiʔiiih
PERF-think near(TA)-3PL/4
DUBIT
then
When they thought they were near [the Sioux], then they sent
hănăxaaha
äxnīisinüts
hăxăāantsĭbyāannīinüts
ʔɔnɔhʔɔhɔh
ʔahniisinich
ʔɔhʔɔʔɔɔɔcibyɔɔʔɔɔninich.
ʔɔciʔɔɔwɔɔch
ʔɔciʔɔɔw-ɔɔcih
ask/send to do(TA)-3PL/4
ʔɔnɔhʔɔ-hɔh
ʔah-niisi-nicih ʔɔh-ʔɔʔɔɔɔci-byɔɔʔɔɔni-nicih
young man-OBV.PL
#-two(AI)-4.PL in order to-with white paint-scout(AI)-4PL
two young men to scout for them.
3)
hanhütanwūu
hōuhbyāntăbäänin
ʔɔɔh
ʔoʔuhbyɔɔʔɔɔtɔbaaaninʔ.
ʔiitɔwuuuh
ʔɔɔh
ʔiitɔwuuuh
ʔoʔuh-byɔɔʔɔɔtɔbaaa-ninʔ
and
truly
NPAST-learn from scouting(AI)-4PL
And sure enough, they discovered [the enemy].
4)
hōuhnēhiiiānkăntsöbyāannĭts
ʔoʔuhnaheiʔiiih
ʔɔɔkɔɔcibyɔɔʔɔɔnich.
ʔoʔuh-naheiʔiiih
ʔɔɔkɔɔci-byɔɔʔɔɔni-cih
NPAST-then
homewards-scout-3PL
Then they came back to the others, paying close attention along the way.
5)
Hahbyāantăbääts
nähäähniisüts
ʔɔhbyɔɔʔɔɔtɔbaaach
nahaʔ
ʔɔh-byɔɔʔɔɔtɔbaaa-cih
anăxaaha
ʔahniisich
nahaʔ
ʔah-niisi-cih
When-learn from scouting(AI)-3PL
this
#-two(AI)-3PL
When the two young men had found scouted out the situation,
ʔɔnɔhʔɔhɔʔ,
ʔɔnɔhʔɔ-hɔʔ,
young man-PL
20
Näxäääsçänin
häsinbääçēian
kăhăăwu
tänb’
nahaasiθaanin
ʔasinbaaθeiʔɔɔh
kɔhʔɔwuʔ;
taabah
kɔhʔɔwuʔ
gully
taabah
just
nahaasiθaa-ninʔ
ʔasini-baaθeiʔɔɔ-h
that place where go(AI)-12
very-big(II)-0S
“at that place where we’re headed there is a big gulch;
Nōŭhūnīits
nähäeinôtjīhāanin
wantjīits
nɔhʔ
nahaʔ ʔeinɔtyiihɔɔoninʔ,
wɔɔtyiich
niiich,
nɔhuʔ niii-cih
nahaʔ ʔei-nɔtyiih-oɔɔninʔ
this
camp(AI)-3PL this
2S-look for-12/3.DEPPART
this is where the one’s we’re looking for are camped,” said the two
năha äxniisüts
ănăxăăhă
ănāntsübyāannīts
nahaʔ ʔahniisich
ʔɔnɔhʔɔhɔʔ,
ʔɔhnɔcibyɔɔʔɔɔnich.
wɔɔtyii-cih
say(AI)-3PL
nahaʔ ʔah-niisi-cih
ʔɔnɔhʔɔ-hɔʔ
ʔɔh-nɔcibyɔɔʔɔɔni-cih
this
#-two(AI)-3PL Young man-PL COMPL-seek by scouting(AI)-3PL
two young men who were scouting for the group.
6)
wāntjīi
nĕhīiīannansübyiheits
wɔɔtyiiih
naheiʔiiih
ʔɔɔnɔɔsibyiheich
wɔɔtyiiih
naheiʔiiih
ʔɔɔnɔɔsibyih-eicih
DUBIT
then
REDUP.give orders-4/3PL
So then they he started giving orders,
ĭn’i
nāntcĭkănīiĭbäänits
in’āntniisāanantjĭn’aets
ʔinʔ
nɔɔčikɔniibaaanicʔ
ʔinʔ
ʔɔtniisɔɔnɔtyinɔʔɔɔich.
ʔiniʔ
that
ʔɔt-niis-ɔɔn-ɔtyinɔ’ɔɔ-cih
FUT-what-REDUP-sneak around(AI)-3PL
ʔiniʔ
nɔɔčikɔniibaaa-nicʔ
that
IC.lead in war(AI)-4S
the leader, as to what they all should do.
7)
wanhĕi
wantjīitēits
nahaătin
wătänçännĭn
wɔheih
wɔɔtyiiteich,
nɔhʔ
ʔɔɔtɔnwɔtaaθaaninʔ,
wɔheih
nɔhuʔ
ʔɔɔtɔn-wɔtaaθaa-ninʔ
Okay
say(TA)-4/3PL this [time]
FUT-go to camp(AI)-12
“Okay,” he said to them, “when we go to the camp,
wɔɔtyiit-eicih
nuhhŭdjyēiĭn
nohʔ
ʔuyeihʔinʔa,
nănānhăwānnēi
hĭnĭtän
tsäb’hääändjīin
nɔnɔɔhɔwɔɔneiʔ
ʔinnitaaʔ,
chʔaabhʔaaatyiinʔ!
nohuʔ ʔu-yeihʔ-inaʔ nɔnɔɔhɔw-ɔɔneiʔi
ʔininitaaʔ
chʔaabah-ʔaaatyiin-aʔ
this
3S-lodge-LOC IC.see(TA)-2PL/3.ITER person
PROHIB-speak to(TA)-2PL
if you happen to see anyone at the lodges, don’t say anything to him.”
8)
çănōu
ätjeikānçhääb
hăkôtsĭyănünăn
θɔnoouh
ʔatyeeih
kɔɔθɔhaaabh
ʔatyeeih
ʔɔkɔciyɔɔnunɔɔh.
θɔnoouh,
kɔɔθɔhaaa-bah
immediately
IMPER.FUT
strike(AI)-2PL 2S-gun-PL
“Right away you must strike him with your gun [barrel].”
ʔɔ-kɔciyɔɔn-unɔɔh
21
9)
ĭnīiskānçăxwĭnēi
nanănhăwannei
ʔiniiskɔɔθɔhɔwuneiʔ
nɔnɔɔhɔwɔɔneiʔ,
ʔiniis-kɔɔθɔh-ɔwuneiʔi
nɔnɔɔhɔw-ɔɔneiʔi
IC.PERF.strike(TI)-2PL.ITER
IC.see(TA)-2PL/3.ITER
“After you strike, if you happen to see anyone else,
tsäädjăxku
tsääbhäätjin
ätjitskōuhub’
chʔaaatyɔhkʔɔ,
chʔaabhʔaatyiʔ:
ʔattyickouhubh!
cihʔ-aatyi-ɔhkʔɔ
chʔaabah-ʔaatyiʔ
ʔati-tyicikouhu-bah
NEG-speak(AI)-SUBJ
PROHIB-speak(AI)
IMPER.FUT-run away-2PL
If he doesn’t say anything, then don’t say anything to him: you must run away!”
10)
tadyonīi
īis(öö) ___tantounaançibyänäxkan
hät’nähäkōhuhēinä
tyɔɔniiih
ʔiisiiih
ʔaatnahaakouhuuheinaah;
tyɔɔniiih
tɔɔtounɔɔθibyaanehkʔɔ,
ʔiisiiih
ʔaati-nahaa-kouhuuhei-naah
INDEF?
PERF REDUP/capture horses(AI)-2.SUBJ
IC.OBL-to there-ride(AI)-2PL
“If you manage to capture any horses, ride them back there [where we came from,.”
11)
tɔɔtounɔɔθibyaa-nehkʔɔ
byiinānçĭbyänän
năxwăēit
ăw’hūū
nɔh wʔeeitʔ
ʔɔɔwhuuuh
byiiʔinɔɔθibyaanaah,
nɔh wɔʔeeitʔa ʔɔɔwuhuuuh
or
many
find horses(AI)-2PL
“or if you capture a lot of them, drive them over there
byiiʔinɔɔθibyaa-naah
hinăxtjăāăān
hinŭxtantānbyiitsüxnĭn
ʔinʔ
ʔinʔ
ʔɔhtyɔʔɔɔʔɔɔh,
änt’nähäntitānanāanä
ʔaatinahaat-itɔʔɔnɔɔnaah
ʔaati-nahaat-isɔʔɔn-ɔɔnaah
IC.OBL-that where-drive(TA)-2PL/3
ʔohtɔɔtɔɔnbyiicihninʔ;
ʔiniʔ
ʔɔh-tyɔʔɔɔʔɔɔ-h
ʔiniʔ
ʔoh-tɔɔtɔɔn-byiicihi-ninʔ
that
where-brushy(II)-0S
that
where-middle-eat(AI)-12
into the brush, where we ate our mid-day meal,”’
12)
naxwaēitan
häntjĕtan
ixtj’āant’anēinin
(n)äntnähäästăkunän
nɔh wʔeeitʔa
ʔatyeeitʔɔ
ʔihtyʔɔɔtɔneininʔ
ʔaatnahaastɔkhunaah,
ʔatyeeitʔɔ
ʔihtyɔʔɔɔtɔn-eininʔ
nɔh wɔʔeeitʔa
ʔaati-nahaas-tɔkohu-naah
or
FUT.OBL?
notice(TA)-3/12
IC.OBV-from there-flee(AI)-2PL
“of if they catch sight of us, you must flee back there [where we came from],”
wantjīiteits
nuh
nantcikonĭĭibäänüts
wɔɔtyiiteich
nohʔ
nɔočikɔniibaaanicʔ.
wɔɔtyiit-eicih
say(TA)-4/3PL
the leader said to them.
nohuʔ nɔočikɔniibaaa-nicʔ
this
IC.lead in war(AI)-4S
13)
wantjii
nähääinwôtäänçänts
einanakahŭts
wɔɔtyiiih
nahaaʔiiwɔtaaθaach;
ʔeiʔnɔɔnɔkhuch,
nahaaʔiiʔ-wɔtaaθaa-cih
ʔeiʔ-nɔɔnɔkohu-cih
DUBIT
that when-go to camp(AI)-3PL
PERF-REDUP.sleep(AI)-3PL
So then the went to the camp; when the Sioux were asleep
wɔɔtyiiih
22
hŏhŭŭtännăwānts
nuhnānwināntjinēhin
ʔohuutaanɔwɔɔch
nohʔ
nɔɔwunɔɔtyineihinʔ.
ʔohuu-taanɔw-ɔɔcih
nohuʔ nɔɔwunɔɔtyineihi-nʔ
WHEN.IMPERF-think(TA)-3PL/4
this
Sioux-OBV
-- when they thought the Sioux were asleep -hanhänīiçixtji
năhaănăxaaha
hōūhŭhtsöötsöödyaantānwŭŭ
ʔɔɔh
nahaʔ ʔɔnɔhʔɔhɔʔ
ʔoʔuhciiciityɔɔtɔwuuuh
ʔahniiθihtyʔi
ʔɔɔh
ʔah-niiθihi-tyʔi nahaʔ ʔɔnɔhʔɔ-hɔʔ
and
#-one(AI)-3S
this
young man-PL
Then one of the young men felt brave.
14)
ʔoʔuh-ciicii-tyɔɔtɔwuuuh
NPAST-boasting-bravely.ADV
ĭnān
ŏhŭŭhtsödjĭsö
ătjĭnääts
ʔinʔ
ʔohuuch’iityissiiih
ʔɔ́tyinɔʔɔɔch,
ʔɔɔɔnʔ
ʔiniʔ
ʔɔɔɔnʔ ʔohuu-cih’ii-tyisisiiih
ʔɔ́tyinɔʔɔɔ-cih
That
not yet when.IMPERF-NEG-begin
sneak around(AI)-3PL
When they hadn’t yet begun to sneak up [to the camp],
niiwatjīi nīibyäntji
niiwɔɔtyiiih
niibyaaatyʔi.
nii-wɔɔtyiiih
niibyaaa-tyʔi
IMPERF-DUBIT sing(AI)-3S
then I guess he started singing [war songs].
15)
āh’inīisünänts
ʔɔɔh
ʔiniis[aac]inaaach,
īitawūu
ĭnĭnīinan
ʔiitɔwuuuh
ʔiininiinnɔɔʔ.
ʔɔɔh
ʔiniis-[aac]inaaa-cih
ʔiitɔwuuuh
ʔiininiini-nɔɔʔ
and
IC.PERF-sing(AI)-3.ITER truly
IC.be man(AI)-1S
And after he finished singing, then sure enough [he said], “I’m a man!”
16)
tătān
ixtsöötantsēianhaxku
hiwăs’hānç
nīiinan
tɔtɔh
ʔihciitɔɔceiʔɔɔhɔhkʔɔ
ʔiwɔshɔɔθʔ
niiinɔnʔa
ʔiwɔshɔɔθʔ
horse
niiinɔn-aʔ
tipi-LOC
tɔtɔh ʔih-ciitɔɔceiʔɔɔhu-ɔhkʔɔ
even
IRREALIS-tied up inside(AI)-SUBJ
“Even if a horse is tied up inside a lodge,
hantouskăskōutīs hôk’
ʔɔɔttouskɔskoutisʔhɔk.
ʔɔɔt-tous-kɔsikoutis-ɔɔhɔk
FUT-what/how-cut loose(TA)-1S/3S.SUBJ
I would cut him loose some way or another,” [he said].
17)
nĭnä
nēīnănōunçäntji
ŏhŭūunôtjiitjiinan
ninaah
neʔiinɔnoouθaatyʔi;
ʔohuuuh
ninaa-h
ne-ʔii-nɔnoouθaatyʔi
IC.it is(II)-0S
1S-IMPERF-travel(AI.PART)
That’s why I venture about, to seek out
nɔtyiityiinɔɔʔ
ʔohuuuh
nɔtyiityii-nɔɔʔ
When.IMPERF look for(AI)-1S
23
nānnănkīit’
nīiwătjīit’
năhaănăxaä
nɔnɔɔnkiitʔɔ,
niiwɔɔtyiityʔi
nahaʔ ʔɔnɔhʔah.
nii-wɔɔtyii-tyʔi
nahaʔ ʔɔnɔhʔah
this
young man
nɔnɔɔnikiitʔɔ
die(AI.PART) IMPERF-say(AI)-3S
death,” this young man was saying.
18)
bĕnätsinnŏhŭŭts
anhūutāntănāan
kănkăny
binaacinnɔhouhch
ʔɔhuutɔɔtɔnɔɔh
kɔɔkɔn
binaaci-ninɔhouhu-cih
ʔɔhuu-tɔɔtɔnɔɔh
kɔɔkɔn
IC.finish-sing for self(?)(AI)-3S.ITER
when.IMPERF-after all no reason
When he finished his singing, it [turned out to be] no use, for no reason
hōūuhäntsinänhī
ʔoʔuhʔaacinaahiiih.
oʔuh-ʔaacinaahiiih
NPAST-sing(AI.ADVERBIAL)
he had sung.
19)
wantjii
nehiiitjisön
wɔɔtyiiih
naheiʔiiih
hôtjĭnāatjĭn
tyissiiih
wɔɔtyiiih
naheiʔiiih
tyisisiiih
DUBIT
then
begin
Then he began to sneak up [to the camp].
20)
āan’īii
___
ōuhŭxtcan
ʔɔɔh
ʔiiiʔ
ʔoʔuhčɔɔɔʔ.
ʔɔtyiinɔʔɔɔtyʔi.
ʔɔtyiinɔʔɔɔ-tyʔi
sneak around(AI)-3S
ʔɔɔh
ʔiiiʔ
ʔoʔuh-čɔɔɔʔ
But
snow NPAST-come(AI)
But a snowstorm arrived.
21)
wanhĕi
wantjiiteitj
tjääçan
năhăāantān
ănăxaaha
wɔheih,
wɔɔtyiiteityʔi
tyaaθɔɔnʔ
nahaʔ ʔɔɔtɔɔh
ʔɔnɔhʔɔhɔʔ,
wɔɔtyiit-eityʔi
tyaaθɔɔnʔ
nahaʔ ʔɔɔtɔɔh
this
others
ʔɔnɔhʔɔ-hɔʔ
young man-PL
wɔheih
well
say(TA)-4/3S
one other
“Well,” one of the other young men said to him,
bätjiäh’īināannāanatsünhii
baatyiʔahʔiiih
nɔɔnɔɔɔcinhiiʔ.
baatyi-ʔahʔ-iiih
nɔɔ-nɔɔɔci-nihiiʔ
big-?-ADV
REDUP-lots-speak(AI)
you’ve really been talking a lot.”
22)
ānçänts
wătēi
tah’niinīisünĕini[n?]
ʔɔɔθaach
wɔteeih,
tɔhniiniisineininʔ.
ʔɔɔθaa-cih
wɔteeih
tɔh-nii-niisinei-ninʔ
Let’s go-IMPER camp
so that-IMPERF-group of two(AI)-12
“Let’s go into the camp, the two of us!”
24
23)
äänstän
wāntjīitj(i)
ăwăn
nah’-
ʔaastaaʔ
wɔɔtyiityʔi
ʔƆwɔɔh
nahaʔ
wɔɔtyii-tyʔi
ʔƆwɔɔh
even/also
nahaʔ
this
ʔaastaaʔ
No way
say(AI)-3S
“No!,” said the one
āntān kăskōutĕsantj’
hĭwăs’hāaç(ĭbyī)
tătān
tsöötantsēiannăxkăn
ʔɔɔtɔnkɔskoutisɔɔotyʔi
ʔiwɔshɔɔθibyiiʔ
tɔtɔh
ciitɔɔceiʔɔɔnehkɔnʔ
ʔɔ-ɔtɔn-kɔsikoutis-ɔɔotyʔi
ʔiwɔshɔɔθ-ibyiiʔ
tɔtɔh
even
ciitɔɔceiʔɔɔni-ehkɔniʔ
tied up inside(AI)-SUBJ.PL
3S-FUT-cut loose(TA)-3S/4.DEPPART
horse-OBV.PL
who was going to cut loose horses even if they were tied up inside
nīiinan
niiinɔnʔaʔ.
niiinɔn-aʔ
tipi-LOC
a lodge.
24)
ännōu
nīwătjīitēitj
nuhuŭnätsĭbēitan
ʔaaanoouh,
niiwɔɔtyiiteityʔi
nohʔ
ʔaaanoouh
nii-wɔɔtyiit-eityʔi
get ready(AI)
IMPERF-say(TA)-4/3S this
“Come on!” said the one who was challenging him
ʔunaacibeiitɔn
nohuʔ ʔu-naacib-eiitɔn
3S-call to(TA)-4/3S.DEPPART
ôtaniinīisünits
ʔɔtɔniiniisinich.
ʔɔtɔn-ii-niisi-nicih
FUT-IMPERF-two(AI)-4PL
to join him.
25)
ts’ööö
nīīiwatjīitji
chʔiiih,
niiwɔɔtyiityʔi.
cihʔiiih
nii-wɔɔtyii-tyʔi
NEG
IMPERF-say(AI-3S
“No!” [the first one] kept saying.
26)
hōūuxnääs’
ĭnănēitān
ʔoʔuhnaasʔ
ʔinɔneitɔnʔ.
ʔoʔuh-naasi
ʔi-nɔneit-ɔnʔ
NPAST-lie/sit(AI)
3S-ride(AI.PART)-OBV
He was just laying on his horse.
27)
wantjii
nähästsünĭbēitji
nŭhŭūunäntsĭbēităn
wɔɔtyiiih
nahaasciinibeityʔi
nohuʔ ʔunaacibeiitɔn.
nohuʔ ʔu-naacib-eiitɔn
DUBIT
to there-quit talking to(TA)-4/3S this
3S-call to(TA)-4/3S.DEPPART
I guess the one who was challenging him just quit talking to him [after a while].
wɔɔtyiiih
nahaas-ciinib-eityʔi
25
28)
hōŭhwatänkōuh’ini
ʔoʔuhwɔtaakouhʔnʔ.
ʔoʔuh-wɔtaakouhu-nʔ
NPAST-ride to camp(AI)-4S
[His challenger] rode to the camp.
29)
hanhnīiwatjiinääsnääs
hĭnănēitān
ʔɔɔh
ʔinɔneitɔnʔ.
niiwɔɔtyiinaasnaasʔ
ʔɔɔh
nii-wɔɔtyii-naas-naasi
ʔi-nɔneit-ɔnʔ
But
IMPERF-DUBIT-remain behind-lie/sit(AI) 3S-ride(AI.PART)-OBV
But [the first one], I guess he just stayed behind, laying on his horse.
30)
hanhōuhuxtcaāantanēihininan
hĭnīitiīihan
ʔɔɔh
ʔiniithʔiiihɔh.
ʔoʔuhʔuhčɔʔɔɔtɔneihininʔɔ
ʔɔɔh
ʔoʔuh-ʔuhčɔʔɔɔtɔneihi-ninʔɔ
And
NPAST-noticed(AI)-4PL
And his friends were caught sight of.
31)
wantjii
nähäästj’īi
wɔɔtyiiih
nahaastyʔiiih.
ʔini-itahʔiii-hɔh
3S-friend-OBV.PL
wɔɔtyiiih
nahaas-tyeʔiiih
DUBIT
to there-again
I guess they just came right back.
32)
ititsünkōhūutaneitji
nŭhŭūinäntsĭbēitan
tihcʔinʔkouhuutɔneityʔi
nohʔ
ʔunaacibeiitɔn,
tih-ceʔi-noʔukouhuutɔn-eityʔi
nohuʔ ʔu-naacib-eiitɔn
when-again-ride to s.o.(TA)-4/3S this
3S-call to(TA)-4/3S.DEPPART
When the one who had challenged him came riding back to where he was,
anhōūu nänçānnääs
ĭnănēitān
ʔɔɔh
ʔinɔneitɔnʔɔ.
ʔoʔuhnaaθɔɔnaasʔ
ʔɔɔh
ʔoʔuh-naaθɔɔ-naasi
ʔi-nɔneit-ɔnʔɔ
and
NPAST-still-lie/sit
3S-ride(AI.PART)-OBV
he was still just laying on his horse.
33)
īixtj’āatănēinin
bää
wantjiiteitj
ʔiihtyʔɔɔtɔneininʔ
baah,
wɔɔtyiiteityʔi.
ʔiihtyɔʔɔɔtɔn-eininʔ
baah wɔɔtyiit-eityʔi
IC.notice(TA)-3/12
friend say(TA)-4/3S
“They spotted us friend,” [the challenger] said to him.
34)
wantjiinähätăkuts
wɔɔtyiiih
wɔɔtyiiih
nahaatɔkhuch.
nahaa-tɔkohu-cih
DUBIT
from there-flee(TA)-3PL
So then they all fled from there.
26
35)
hăhŭŭtsöwătjīi
tsööçăwāani
ʔoʔuhchʔii…
wɔɔtyiichʔiiθɔwɔɔʔɔɔnɔh.
ʔoʔuh-cihʔii
wɔɔtyii-cihʔ-iiθɔwɔɔʔɔɔ-nɔh
NPAST-NEG
DUBIT-NEG-attaining knowledge(AI)-3PL
They didn’t… they couldn’t see where they were going [due to the snow].
36)
kānkăny
hät’ĭnăntjĭts
hoŭhŭūustăkun
kɔɔkɔn
ʔaatʔiinɔtyich,
ʔoʔuhʔuustɔkhunɔh.
ʔaat-ʔiinɔtyi-cih
kɔɔkɔn
ʔoʔuh-ʔuus-tɔkohu-nɔh
just anywhere
?-sit in various directions(AI)-3PL NPAST-PERF-flee(AI)-3PL
They ended up scattered all over once they had fled.
37)
ăhinäsöö
ʔɔɔh
nänçōu
ʔinʔ
ʔaasch’iiih
ʔɔɔh
ʔiniʔ
ʔaasicih’iiih
but
that
while
And while they were still
naaθoouh
naaθoouh
still
nihiĭkōhŭhēits
houhinīitănän
hĭnīitĭīihĭhnan
äxnīiçihnüts
niihʔikouhuuheich,
ʔoʔuhniitɔnaaʔ
ʔiniithʔiiihihinɔɔʔ
ʔahniiθihinicʔ
ʔini-itahʔiiihih-inɔɔʔ
3S-friend-PL
ʔah-niiθihi-nicʔ
#-one(AI)-4S
niihʔikouhuuhei-cih
ʔoʔuh-niitɔn-aaʔ
ride horse fast(AI)-3PL
NPAST-hear(TA)-4
riding fast, they heard one of their friends
ha’ăhāan
wăntjīitĭtōusĭbēinits’
ʔɔʔɔhɔɔh!
wɔɔtyiityʔi,
tihtoʔusibeinicʔ.
wɔɔtyii-tyʔi
ʔɔʔɔhɔɔh
tih-toʔusib-einicʔ
ouch
say(AI)-3S
since-throw down(TA)-4/4S
say “ouch!” when he was thrown down from his horse.
38)
ānhōŭ’ anwŭixtjīhēi
ăxtj’ōutēn
ʔɔɔh
ʔɔʔuhʔuuʔɔɔwuhtyiheiʔ
ʔɔhtyʔooutenh.
ʔɔʔuh-ʔuu-ʔɔɔwuhtyiheiʔ
ʔɔh-tyoʔoouteni-h
where-bank(II)-0S
ʔɔɔh
And
NPAST-IMPERF-run down(AI)
[The horse] was going down the slope of a bank.
39)
hahnānkăn
wantjiinhiīi
ʔɔhnɔɔkɔnʔ,
wɔɔtyiiih
ʔɔh-nɔɔkɔna-ʔ
wɔɔtyiiih
when-morning(II)-0S
DUBIT
When morning came, then they all
hĭtĭçĭtjĭts
ʔitiθityich.
ʔitiθ-ityi-cih
come upon(TA)-RECIP(AI)-3PL
stumbled into each other.
wăotsön
naheiʔiiih…
wɔɔciiih
naheiʔiiih
then
wɔɔtyiiih
DUBIT
27
40)
hānhāntān
ʔɔɔh
ʔɔɔtɔɔh
hōuhänĭsübēi
hōŭhăānawŭxtjīhei
ʔoʔuhʔaanisibeih;
ʔoʔuhʔɔɔnɔɔwuhtyiheiʔ
ʔɔɔh
ʔɔɔtɔɔh
ʔoʔuh-ʔaanisibeihi
ʔoʔuh-ʔɔɔn-ɔɔwuhtyiheiʔ
And
others
NPAST-injured(AI)
NPAST-REDUP-run down(AI)
Some of them had been injured; the horses ran down [gullies]
tjeitsöçĭts
hĭnăxtăk’huts
ăxbyĭhĭdyān
tyeiciθich
ʔinʔ
ʔɔhbyihʔiyɔɔh.
ʔɔhtɔkhuch
tyeiciθi-cih
ʔiniʔ
ʔɔh-tɔkohu-cih
ʔɔh-byihʔiyɔɔ-h
???-3PL
that
when-flee(AI)-3PL
when-dark(II)-0S
and [the riders] didn’t know where they were going as they fled in the dark.
41)
hăĕnīiçĭxtji
hŏūuxtsödjĕtōu
wantjiinähänāantēixtji
ʔahniiθihityʔi
ʔoʔuhchʔiityeetouʔ;
wɔɔtyiiih
nahaanɔɔɔteityʔi.
wɔɔtyiiih
DUBIT
nahaa-nɔɔɔt-eityʔi
there-leave behind(TA)-4/3S
ʔah-niiθihi-tyʔi ʔoʔuh-cihʔii-tyeetouʔ
#-one(AI)-3S
NPAST-NEG-located(II)(?)
One of them was missing; they had left him behind.
42)
nāançein’uheixtji
ätōn tsāantaanniihan
wantjīitēitji
nɔɔθeeinhʔeityʔi,
ʔɔɔtɔnchʔɔtɔɔniihɔɔʔ,
wɔɔtyiiteityʔi
nɔɔθeei-nahʔ-eityʔi
ʔɔɔtɔn-cihʔ-ɔtɔɔniih-ɔɔʔ
maybe-kill(TA)-4/3S
FUT-NEG-wait for(TA)-3
“Maybe [the Sioux] killed him, we can’t wait for him,”
wɔɔtyiit-eityʔi
say(TA)-4/3S
hĭnīitĭīihăn
ʔiniithʔiiihɔh.
ʔini-itahʔiii-hɔh
3S-friend-OBV.PL
his friends said [to his best friend].
43)
wantjiinähätjĕtānānnüts
nīitĭīihan
wɔɔtyiiih
nahaatyetɔɔʔɔɔnich
ʔiniithʔiiihɔh,
wɔɔtyiiih
nahaa-tyetɔɔʔɔɔ-nicih
ʔini-itahʔiii-hɔh
3S-friend-OBV.PL
DUBIT
from there-set off(AI)-4PL
So then his friends set off from there.
44)
ăxtjĭnĭçännüts
wantjii
nehiīi
tjīinôtjinanhabeitji
ʔɔhtyiniiθaanich,
wɔɔtyiiih
naheiʔiiih
tyʔiinɔtyinɔɔhɔbeityʔi.
ʔɔh-tyiniiθaa-nich
wɔɔtyiiih
naheiʔiiih
tyeʔiin-nɔtyi-nɔɔhɔb-eityʔi
When-walk long way(AI)-4PL
DUBIT
then
back-seek-see(TA)-4/3S
Once they had gone a long ways, then they looked back to try and see him.
45)
houhnŏhinhĭīitjĭçänüts
änää
hĭnĭtän
ʔɔɔh
nɔhʔ
ʔaanaʔaa
ʔinnitaaʔ!
ʔɔɔh
And
nɔhuʔ
ʔaanaʔaa
this
walk from there(AI)-4PL who is
ʔininitaaʔ
person
‘iityiθaanich,
‘iityiθaa-nich
And from back where they had come from, “there’s someone!” [one of them said].
28
46)
hōŭxtsän tsünōu
ʔoʔuhcaaci-noʔoouh.
ʔoʔuh-caaci-noʔoouh
NPAST-to here-arrive.ADVERBIAL
He was coming towards them.
47)
wantjiinĕhīīi
wɔɔtyiiih
naheiʔiiih
iiäçānhăbēitji
nôtjĭnăhāāntsān
ʔiiʔaθɔɔhɔbeityʔi
nɔtyinɔhɔɔcɔɔɔʔ;
wɔɔtyiiih
naheiʔiiih
ʔiiʔ-aθɔɔhɔb-eityʔi
nɔtyinɔhɔɔcɔɔɔʔ
DUBIT
then
INSTR-look at(TA)-4/3S telescope
So then one of them looked at him through a spyglass;
48)
anhōuh byīitănbän
ʔɔɔh
ʔoʔuhbyiitɔbaaʔ.
ʔɔɔh
ʔoʔuh-byiitɔbaaʔ
and
NPAST-go on foot(AI)
he was on foot.
49)
nĭnänĭtji
nixkōutăn
äçăhănbĕtjīit
wāntjīitēit
ninaanityʔi,
nihkoutɔn
ʔaθɔɔhɔbetyiityʔ,
wɔɔtyiiteityʔi
ninaani-tyʔi
nohʔu[tyesi]koutɔn
ʔaθɔɔhɔbetyiityʔ
IC.it is(AI)-3S shine s.t. at s.o.(TA)
mirror
“That one, signal him with a mirror,” the one
wɔɔtyiit-eityʔi
say(TA)-4/3S
năhăääçanhăbēitan
hīīi
nôtjĭnahāantsa
nahaʔ ʔaaθɔɔhɔbeiitɔn
ʔiiʔiiih
nɔtyinɔɔhɔɔcɔɔɔʔ.
nahaʔ ʔaaθɔɔhɔb-eiitɔn
ʔiiʔiiih nɔtyinɔɔhɔɔcɔɔɔʔ
this
look at(TA)-4/3S.DEPPART
INSTR telescope
who is looking at him through the spyglass said to the others.
50)
hanhnāançeo
hăhnānhāantaan
ahnŏhŭtjes kōuhtăneitji
ʔɔɔh
ʔɔhnɔɔhɔɔtʔɔ,
ʔɔɔh
nɔɔθeeih
nohʔutyeskoutɔneityʔi,
ʔɔɔh
nɔɔθeeih
ʔɔh-nɔɔhɔɔt-ɔʔ
ʔɔɔh
nohʔutyesikoutɔn-eityʔi
And
maybe
when-see(TI)-3S
and
shine s.t. at s.o.(TA)-4/3S
And I guess when he saw they were shining the mirror at him as a signal,
51)
wantjīitsäntsön
nŏhuĭtjĕskōhūtsäntj
wɔɔtyiicaacinohʔutyeskouhuucaatyʔi.
wɔɔtyii-caaci-nohʔutyesikouhuucaa-tyʔi
DUBIT-to here-shine s.t./make sparkles(AI)-3S
then he signaled back with a mirror.
52)
nĭnänitj
ĭtānwūu
ătōuh’ŭn ătānīahanan
wantjiitēit
ninaanityʔi
ʔiitɔwuuuh,
ʔɔtoouhʔunɔtɔɔniihɔɔʔ,
wɔɔtyiiteityʔi
ninaani-tyʔi
ʔiitɔwuuuh
ʔɔtoouhʔun-ɔtɔɔniih-ɔɔʔ
IC.it is(AI)-3S truly
must/should-wait for(TA)-3
“That’s him, for sure, we must wait for him,
wɔɔtyiit-eityʔi
say(TA)-4/3S
29
ĭnīitĭīihan
ʔiniithʔiiihɔh.
ʔini-itahʔiii-hɔh
3S-friend-OBV.PL
[his best friend] said to his other friends.
53)
nŏhuĭtĕçantji
hătānsahan
hôtăn
ʔoʔuhʔiteθɔɔtyʔi,
hɔtɔɔsɔhɔɔʔ
hɔtɔnh?
ʔoʔuh-ʔiteθ-ɔɔtyʔi
hɔ-tɔɔsɔh-ɔɔʔ
hɔ-tɔnah?
DUBIT.PAST-reach(TA)-3S/4
2S-what do(TA)-3S
2S-horse
Once he had reached them, “what did you do with your horse?”
wantjiiteit
tcänçaanii
wɔɔtyiiteityʔi
čaaθɔɔniiih.
wɔɔtyiit-eityʔi
čaaθɔɔniiih
say(TA)-4/3S one
one of them asked him.
54)
nihnăhaa
nihnahʔaaʔ;
ŏuxnääntjĭkōhuxtji
ʔoʔuhnaatyikouhuhtyi,
wɔɔtyiityʔi.
nih-nahʔ-aaʔ
ʔoʔuh-naatyikouhuhtyihi
PAST-kill(TA)-3 NPAST-tired from running hard(AI)
“I killed it, it was exhausted from running hard,” he said.
55)
wāntjīitj
wɔɔtyii-tyʔi
say(AI)-3S
wantjii
näh’nĭ ĭsāātănīi
äbyĭitāançĭbyääts
hăāanīnĭn
wɔɔtyiiih
nahnihʔiisɔtɔniiih
ʔabyiitɔɔθibyaach
ʔɔʔɔɔɔniinen.
wɔɔtyiiih
nah-nih-ʔiis-ɔtɔniiih
ʔabyiitɔɔθibyaa-cih
ʔɔʔɔɔɔniinen
DUBIT
that-PAST-how-fail
steal horses(AI)-3PL
So that was how the Gros Ventres failed to steal horses.
Gros Ventre.