Hocąk Text — Keramaniš’aka's Blessing

Hocąk Text — Keramąnįš’aka's Blessing

narrated by Jasper Blowsnake

Jasper Blowsnake

Winnebago II, #6: 17 Winnebago II, #1: 30 Winnebago III, #12: 18 Winnebago II, #5: 31

Original Texts. Winnebago II, #6 — | 16v | 17 | 17v | 18 | 18v | 19 | 19v | 20 | 20v | 21 |

Winnebago II, #5 — | 31 | 32 | 33 | 34 |

English Translation

Where a missing translation has been supplied from other sources, it is enclosed in brackets, [ ].

Key —

First Row "raw" interlinear text from Paul Radin, Notebook, Winnebago II, #6: 17-21.

Second Row revised text from Paul Radin, Winnebago Notebooks, Winnebago II, #5: 31-34.

Third Row text in current orthography.

Fourth Row English translation based on The Culture of the Winnebago: As Defined by Themselves.

Winnebago II, #6: 17* = Winnebago II, #5: 31 = WC 69 —

ēgi wīrūhĭ́ndjĕrā djasgḗjan kḗrāmānīc’ākā higāírĕgī ḗgi nīṓxĕdĕ rṓrūkū́rĕgī

Ä́gi wiruhιndjεra djasgéjαn K‘eramánic’ák‘a higaírεgi. Ä́gi nióxεdε roruk‘ύrεgi

Égi wiruhį́jera. Jasgéžą Keramąnįš’áka higaíregi. Égi nioxéte† rorukú́regi

And greetings. Which one "Keramą́nįš’áka" they call him. And the big waters with the stream

* Page 17 verso has,

waksi = energetic
hā́kanak = I set
tcihĭn = a belt

† the name of the Mississippi River.

WC 70 —

mṓūitcāī́rĕgī ḗdjā waxṓdjĕra mīnángĕrĕgī ḗgī keramā́nīc’ā́kdjēgā wāxṓdjījan tcācĕ́xĭnga

mo-u-itcaírεgi ë́dja Waxódjεra minάngεrεgi. Ä́gi K‘eramanic’ák‘djega, Waxódjijαn Tcacέx’ιñga

Mó-uícaìregi éja Waxójera miną́geregi. Égi Kéramąnįš’àkjega Waxojížą Cašex’įga

-,* there the Iowas they were settled. And this Keramąnįš’aka, an Iowa "Wrinkled-neck"

* translation omitted in Winnebago II, #5: 31. Mó-uíca is the name of Rock Island, situated between Iowa and Illinois in the Mississippi River.

Winn. II, #5: 32* —

hīgāīrĕgī jĕ́ĕ tcāxīṓk‘ahī́ tcāwahīnnanjinjĕ gījī hīdjōbṓhŏnā hīrōā́gĕnī

higaírεgi. Jεέ tcani hok‘áhi tcawahínnanjínjε. Giji hidjobɔ́hɔ̆nṇa hiro-ágεni

higaíregi. Žée cáni hokáhi cawa-hínąžiže giži. Hijobóhǫra hiroágeni

they called him. This fall each he kept going to him [.] The fourth the last time

* at the top of page 32, Radin has written in pencil,

yakikax = I wear
hi—— = he

tcāwāhīgī wadjīhīŭ́̆nhī wāŭ́̆ndjējĕ gī́jī djananga wajonna wankdjega

tcawahígi wadji hi’ŭ́nhi wa’υndjéjε, giji djánαga wajốnṇa wañk‘djega

cawahígi waji hi’ų́hi wa’ųjéže, giži jánąga wažąra wą́kjega

he kept on going to him, boat he went in he did, so as many things that man

gīt’ūnḗkdjĕra jenuga hānīhiwāŭ́̆ndjējĕ gī||hī́ga edja ēgi wāxōdjĕnankā

git’uṇék‘djεra -* hiwa’ύñk‘djejε.† Gihíga, ë́dja ä́́gi Waxódjεnαnk‘a

git’ųrékjera žénųga haní hiwa’ų́kježe. Gihíga, éja égi Waxójenąka

he presented to him [all of them] to take along [he would do]. When he arrived, there then the Iowa

* omitted in Winnebago 2, #5, p. 32.
† the same also omits haní.

Winn. II, #6: 18* —

wāī́nīnā djā́nangā

hikikāx̣īkdjōnegī́ji

jenuga

hōgīwāx̣ŭkcĕ

ḗgi waxṓdjēnānkā hīján tcāwi|-hī́gī

waíniṇa, djánαnga hik‘ik‘áγik‘djαnègiji, jë́nυnga hogiwáγukcε. Ä́gi Waxódjenαnk‘a hijάn tcawínhigi

waínira jánąga hikikáǧikjanègiži, žénųga hogiwáǧukše. Égi Waxójenąka hižą́ cawį́higi

clothing, as much as he was to wear, that many he put on. And the Iowa one that was his wife

* page 18 verso has the following written on it:

hagi = takes in both his going + sleeping

hadji = approached, come on at

hadjinīje = come suddenly ni = suddenly (?)

hanp‘ōk = owl

dja = exclamation

hīcgĕ́ wāínīnā rṓr|īnanxdjī|ōrūkīscĕ* ḗgi ninkdjā́nkījan || wāxṓdjĕnānkā hānĭngī

hicgέ waíniṇa rora hináñxdjε horukíscε. Ä́gi nιñk‘djάngijan Waxódjεnαnk‘a hánιngi

hišgé waínira róra hiną́kje horukísše. Égi nįkją́gižą Waxójenąka hanįgi,

also clothing the body sufficient he covered with. And a child the Iowa that he had,

*this follows ~~(削除) rōrīnāxdjin (削除ここまで)~~. The element -xdjī- should probably have been -xdjĕ-.

jḗjīgĕ waī́nīnā hīnāngīŭ́̆njĕ jḗjegun hīā́nūgā ḗgi wāxṓtcnănkā

jε jigέ waíniṇa hinαngi ’ŭ́njε, jε jëgυn hi-ā́nαnga Ä́gi Waxódjεnαnk‘a

že žigé waínira hinągí ’ųže že žégų hi-ánąga égi Waxójenąka

that again clothing sufficient he gave, that indeed he did, and then the Iowa

djā́nunga wājōnnā rūdjīkdjḗ́gī́jī jenuga tcīōgījū́ji ḗgi hījū́k

djánαnga wajόnṇa rudjik‘djanégiji jë́nυnga tci hogijŭ́ji Ä́gi hijŭ́k‘,

jánąga wažą́ra rujíkjanegiži žénųga ci hogijúži. Égi hižú́k

as much as anyone as he could eat, that much house he put for them. Then the gun,

nankĕ́rūjĭp wīgāīrēs’āgī́ji jesgḗrā tcōwḗdja hōkīwā́xārātc gīt’ŭnpce ||‧ ḗgi

nαnk‘έ rujιp‘ wigaires’ágiji, jësgéra tcowë́dja hok‘iwaxáratc git’ύnpcε, ä́gi

"nąké rujip" wígaires’àgiži, žesgéra* cowéja hókiwaxàrac git’ŭ́pše, égi

"stalk trimmed," they used to call it, that kind in front †going in the opposite direction he put, and

* WC 70, l 10 has jes‧géra [= žezgéra].
† originally, "he stalked," but later added in pencil: "going in opposite direction."

cŭnwā́ksīrā nu^mpī́wī kīdjā́ rūsgĭ́tc wā́gīkä́nankce tcḗhīn rusgī́tc wāgīkánākce

cυñk‘wákaira nυnp‘íwi k‘ídjαn* rusgítc wagik‘ánαnkcë. Tcéhin rusgítc wagik‘ánαnkcε.

šųkwáksira nųpíwi kiją† rusgíc wagikónąkše. Céhį rusgíc wagikánąkše.

hunting dogs two there he tied he placed them. Buffalo hair (belt) he tied he set there.

* this should have been hídjαn.
† WC 70, l 11 adds, "(ki-hidją?)".

ḗgi jĕjegun hīgī ḗgi wāgĕ́jĕ hanhan sŭngĕdjĭ́nna mankaínnīrā́nīgādjan

Ä́gi jε jëgυnhígi ä́́gi wagέjε "hanhán, sυñgεdjíṇa, mañk‘ainiránigàdjan

Égi žežegųhígi égi wagéže, "Hąhą́, sų́géjįra,* mąkąiniránigàją,†

Then that indeed there he said to him, "Alright, younger brother, you are a medicine man,

* WC 70, l 12 has, hisų́géjįra.
† WC 70, l 12 has, mąką-híniranigàja.

Winn. 5, #1: 33 —

djāguirāīnanc’ĭngā́djan egi sungĕdjĭ́n ḗgī djāgūíjan wārāgīc’unnādjḗrā

djagŭ́ hiraiṇac’ιñgádjan* ä́́gi, hisύñgεdjιn, ä́́gi djagu-ijan waragic’υnṇadjéra†

jagú hiraíraš’įgàją. Égi hisų́gejį, égi jagŭ́ižą waragíš’ųrajèra

how you have shown your consideration for me. And, younger brother, then whatever one that you seek‡

* in Winn. 5, #1: 33, "[how you have shown your consideration for me]" is written above the line and connected by arrow to the translation, "~~(削除) could you think of me (削除ここまで)~~". Above the line, after the bracketed material, is written, "wagi’ųndjere = I" [...].
† ~~(削除) hidjan (削除ここまで)~~ occurs prior to this word.
‡ "seek" is written in pencil above an original "one that you are working for".

Winn. II, #6: 19* —

mejegunnēgī́ hānāntcínxdjin hĭnā́gīcūrūxū́rūkcāna nūnigĕ́ hankĕ́ hīgŭána rākū́rŭzĕnĭ́kdjănḗnā

mejegŭ́ṇegi hanantcίñxdjιn hiṇagicuruxŭ́rukcαnαn. Nunigέ hañk‘έ higŭä́nna rak‘uruzεnιñk‘djanenαn,

mežegų́regi hanącįxjį hirágišuruxùrukšaną, nŭ́nige hąké higuóna rakŭ́ruzenį̀kjaneną;

in that very thing all you have accomplished for me, [but] not now you will take it;

* page 19 verso contains the following:

-geje = hīgĕjĕ
waxōp‘ini = any spirit

Keramanic’aka - keramani the oldest came to have the Iowa's bird.
~~(削除) nánkdjongenīgēgre (削除ここまで)~~ in order to obtain some medicine. He lived away
then and after awhile he was given the choice between a bag made of
a child's skin and of a woman['s] head. The woman was the
daughter-in-law of the Iowa chief. She was very beautiful + had red
hair. The Iowa asked for the woman + she was given to him. Where
upon he p____ killed her, buried her body but kept her head. [These
explanations have to be bought specially by giving a feast to the
one who knows them.]

ḗgi rakĕ́rekdjā́nehā̀́rĕ hōnan | djōbŏ́hān jĕdjāīnxdjin ragī́gi ḗgi haningā́

ä́gi rak‘erek‘djanehárε, honán djobɔ́han jεdjaíñxdjιn ragígi ä́́gi hanιngá.

égi rakérekjanehàre, hóną jobóhą žejąíxjį ragigi, égi hanįgá*

when you are going home, sleep the fourth that length of time when you get, then I will bring it to you.

* Radin adds parenthetically, ha-hanį-ga.

nīahīkdjānēnan ḗjī hīsungēdjin hankĕ́ nānnīā́ndjĕ rānangī́ wanaindjodjainske

Ni-ahik‘djanénαn | ë́ji, hisυñgεdjίn, hañk‘έ nanni-ándjε. Ranañgί wanandjojaínsgε

Niahikjanéną,* éži, hisų́gejį, [hąké]† nąnią́je. Ránągi wanąjojąísge

I will come, but then, younger brother, not do not sleep. If you sleep, miserable

* Radin adds parenthetically, ni-hahi-.
† omitted in WC 70, l 15a.

wārākīk’ŭnkdjŏnĕ | ḗgī kĕrēcgū́nī keremānic’āka kĕrēgījī hīdjōbŏ́hŏnā

warak‘ík‘υñkdjαṇε, ä́́gi k‘erecgúni. K‘eramanic’ák‘a k‘erεgíji* hidjobɔ́hɔnṇa†

warakik’ų́kjane." Égi kerešgúni. Kéramąnįš’àka keregíži, hijobóhǫra

you will be to yourself." And he went home. Keramąnįš’áka when he went home, the fourth time

* kĕrēgījī and k‘erεgíji do not agree as to length of /e/ in either case.
† after hidjobɔ́, the succeeding line on this page has been lined out with the letter /x/.

hāgī́nangī ḗgi hōxdjā́nānp|gīji wananxgunxgunŭŏnkce gādjan dĕ́ hōwā́kīrīēdjā

hagínαngi, ä́́gi hoxdjánanp‘gíji wanañxgύñxgύn wañkcε gádjαn dε howak‘íri ëdja

hagínągi, égi hoxjąnąpgìži, wanąxgų́xgų’uą̀kše gają. Te howakírieja

when he slept, then early in the evening, he was listening [.] Then whence he came

waningījan hadjīxāx̣ākce k’ērĕdjānsĕbījan gadjan hīgŭ́̆n ĭngŭána

wanίñgijαn hadjiγaγákcε k‘erεdjɔ́n sεp‘ hijάn gádjαn. Higύn higŭä́nṇa

wánįgižą hajiǧáǧakše, Kérejąsebížą gają. Higų́ higuóna

a bird it cried out, a Black Hawk [.] Then now

* the initial /h/ was lost through external sandhi.

hadjīgīnījĕ tcíraherēgī́ djīdjĕcgū́nī | tcīrāhĕ́rēgī djīdjegādjan

hadjίgεnijε tcira herεgí djidjecgŭ́ni | tcíra herεgí djidjεgádjan

hajiginíže.* Cira, héregi jiješgŭ́ni, círa héregi jijegáją,

he came instantaneously. The house, on the roof he came and alighted, and the house on the roof it came,

* at WC 70, l 19, Radin adds parenthetically, "hadjigenije ? hadjigŭ́nije ?".

Winn. 5, #1: 34 —

hanp‘ṓgījan | tcīrāhĕ́rēgī djīdjīā́nāgā tcīrōīzī́zītccĕ́ | djā |

hanp‘ók‘ hijάn tcíra herεgi* djidji-άnαnga tcira hoizizítccε.† "Hacdja,

hąpógižą círa héregi jijiánąga círa hoizizícše. "Ja,‡

an owl the house on the roof it alighted, and the house he strained (his neck) for. "How,

* -hĕ́rēgī and héregi do not agree with repect to the length of the vowel /e/.
† attached to this word with a line is,

haizitc = I [strain for]
horai^_____ = you

‡ at WC 70, l 20, Radin has Hodjá.

sŭngĕdjīn hinnā́k‘incāwānkce hanhanan yākīmā́nkcăni ḗp‘īnan ḗjĕ rākīk’ā́tcana

sυñgedjίn, hinṇák‘ιncawañkcε," "Hanhánan, yak‘imáñkcαnαn" "Ë́p‘innαn," éjε, "rak‘ik‘atccαnαn,"

sųgejį,* hirakišáwąkše?" "Hąhą́’ą, yakimą́kšaną." "Epį́ną," éže, "rakikácšaną,"

younger brother, you are awake?" "Yes, I am awake." "It is good," he said, "you did yourself well,"

* WC 70, l 20 has hisųgedjį.

Winn. II, #6: 20* —

hīgĕ́je ḗgi hokĕ́wējĕ hōkāwā́nungā egi djaguīwaxṓpini k‘índjēgi ḗgi

higέjε. Ä́gi hok‘έwejε hok‘awάnαnga ä́́gi djagŭ́ hiwaxopίni k‘ίndjegi, ä́́gi

higéže. Égi hokéweže Hokawánąga égi jagŭ́ hiwaxopíni kįjegi, égi

he said to him. Then he went in. After he had gone, and then what he had been making himself, then

* the following notes were enterred on page 20 verso:

djīre = swing, go by.

-jī = but then

kīra = only (?)

hokikuruhindjeanege = hokikū́rutcdjanege [Blowsnake either used gĕ very often or I am mishearing it for gi].

edja hōk’ŭnjē|gējĕ ḗgi hisúngedjín nerak’ītcan c’ŭnkdjānēnā égi

ë́dja hok‘υnjέ, higεjε, ä́́gi, hisυñgedjίn, ṇerak‘ítcan c’υñk‘djαnénαn* Ä́gi

éja hok’ų́že. Higéže, "Égi, hisų́gejį, ne rakícą c’ųkjanéną." Égi

there he gave it to him. He said, "Now, younger brother, choose for yourself you will do." Then

* written in pencil after c’υñ is

haitcą
gi ^__________.

waŭ́̆njĕ mank‘ṓkonāngrā nu^mpīwī tcōwédjā wāgīkánākce -gījī kĕrāmānic’ā́ka wēwīncaūnī*

wa’ύjέ, mañk‘ok‘ɔ́nαgεra nυnp‘íwi tcowë́dja wagik‘άnαnkcε, giji K‘eramanic’ák‘a wewίncguni,

wa’ųžé, mąkokónągera, nųpíwi cowéja wagikónąkše gíži. Keramąnįš’áka wewįšgŭ́ni,

he did it, the medicine bags, two in front he put them [.] Keramąnįš’aka he was thinking,

* the letter following /c/ is hard to make out, but it does not seem to be the expected /g/.

egīcgĕ rōkónācgūnīnā́je dĕ́ninkdjŏ́ngĕningŏngrĕ ēdūs’gī́jī wāngĕnans’ūnangrĕ jḗgun

"Ëgícgε rok‘ɔ́nacguninánjε dε nιñk‘djάngenιngɔñgrε edusgíji, wañgεnasunαngεrε jë́gυn

"Egíšge rokónošguninǫ̀že. Te nįkją́genįgągere e tusgíži,* wą́genąsų̀nągere, žégų

"Indeed it would be very much. This doll that if I took, male scalps, indeed

* WC 70, l 26a adds parenthetically, "duse-".

ērēkdjĕ́rā hīrēcgū́ni gīji ḗgi wā́gējĕ wāxṓtcĕnanka wecgū́nī hijā́n

erëkdjéra." Hirecgúni giji. Ä́gi wagεjέ "Waxódjεnαnk‘a," wëcgŭ́ni, "Hijάn

herekjéra," hirešgŭ́ni giži. Égi wagéže "Waxójenąka," wešgŭ́ni, "Hižą́

it would be," thus he thought [.] And he said, Iowa he said, "One

kĕ cūrūzĭ́nĭngī hīsŭ́̆ngĕnĭ́ngĕrā́ga ēā́ninkdjānḗnā mank‘ṓkānangĕnā́nkā

hañk‘έ curúzιnιngi hisύñgεnιngεraga e-ánιnk‘djαnénαn mañk‘ók‘anάngεnαnk‘a†

ke šuruzínįgi,* hisų́genįgeràga e hánįkjanèną." Mąkokoną̀genąka

not if you do not take, your little brother he will possess it." The medicine bag

* WC 70, l 27 adds parenthetically, "curuse-".
† after this word, the remaining two and a fraction lines on this page have been lined out with the letter /x/. The text of Winnebago 5, #1 unexpectedly terminates here.

nĭnkdjŏ́ngĕnīgī́jan hānántc hōrūxṓrūtc égi djannḗnănkā || hinungenansūījan herēgī jḗjegŭ́̆n

- - - - - - - -

nįkją́genįgižą, haną́c horuxŭ́ruc. Égi hijąnénąka hinųgenąsŭ́ižą heregí, žéžegu

a child all he has uncovered. And the other one a woman's scalp it was, [this]

wāwāgā́nankī hīnŭ́ngĕnansū́nankā ḗrūscĕ ninkdjŏ́ngĕnīgŏ́nkā rūsgī dānīwōgījūgī

- - - - - - - -

wawagánąki, hinų́genąsùnąka e rusšé. Nįkją́genįgą̀ka rŭ́sgi, tani wogížugi,

he was talking about, a woman's scalp [it] he took. The child if he took, tobacco when he pours for them,

Winn. II, #6: 21 —

ēgīcgĕ́ rokónōxdjĭnkdjŏnĕ́ hīrēgĕ́ ēī́sgĕ hankĕ́ ḗrūzĭnínje ḗgi wḗjĕ

- - - - - - - - -

egíšge rokónoxjįkjane. Hiregé, ésge hąké e ruzeníže. Égi wéže,

[indeed] it would have been too much. Because he thought, thus not he he did not take. Then he said,

hīsŭ́ngĕdjĭ́n hṓnīhāwā́ninā wṓnĭnk’ū́nā ḗjī hānkĕ́ hixdjā́hī hāgāī́jan

- - - - - - -

"Hisų́gejį, hónihawanìna wónįk’ų̀ną. Éži hąké hixjáhi hagaížą

"Younger brother, the breathings I give them to you. But then not the wrong end never one

djīrḗnāgīgīnēkjēna jḗjī nīnkdjŏ́ngenigrāī́jan wankcik’innōrā́gīgŭ́̆ngījī rēdjāgī́

- - - - -

jireragiginikjeną, žéži. Nįkją́genįgeraížą, wąkšik’įroragigų̀giži, réjagi

do not turn for me, I wish. A child, when you wish to live, lap

hāgĕ́djā hanānjīragīgīā́nūga ḗgi wā́cīrā hījan djīrērā́nūgā ēgi wacīcīrāgīgīgī́ji

- - - - - - - -

hagéja hanąjįragigiànąga égi wašíra hižą́ jireránąga égi wašišíragigigìži,

on top of stand it, and [then] dances one you start up, and then if you make a dance,

jḗjī wankcĭ́go-in rōgīgūīnēgĕ wankcik’inkjānḗnā ḗgi hankĕjī hīrōā́kārāīt’ĕxdjinnīna hāgōrḗjan

- - - - - - - -

žéži wąkšígo’į rogigų́irege wąkšik’įkjanèną. Égi hąkéži hiroákarat’èxjįniną. Hagoréžą,

then life they wished for it they will live it. [And] not much I have not implored for it. [Sometime,]

wājánnījan hirak‘unhēgī ḗgī honīhā́nīnā xāp‘ḗ|nĭng|rāigī́nkdjēgī ec’ŭnkdjḗna jējegŭ́nkīrā |

- - - - - - -

wažą́nižą hírakųhègi, égi honihánina xap’énįgeraigikjègi, eš’ųkjéną. Žéžegųkìra

[something] if you get in a hurry, and my song if you wish to use them immediately, you will use it. This is all

hīhḗnā dejegŭ́nxdjĭn wōrā́gĕrā āírēnā horuxū́rŭgĕrā mejegŭnje āī́rēnā

- - - - - - -

hihéną." Težegų́xjį worágera, airéną. Horuxŭ́rugera mežegŭ́že, aíreną.

I have to say." This is as far as it goes the story, they say. To obtain it this is the way, they say.

Source:

Paul Radin, Winnebago Notebooks (Philadelphia: American Philosophical Library) Winnebago II, #6: 17-21 (the original interlinear MS); Paul Radin, Winnebago Notebooks (Philadelphia: American Philosophical Library) Winnebago II, #1: 30-33 (handwritten phonetic text); Paul Radin, Winnebago Notebooks (Philadelphia: American Philosophical Library) Winnebago III, #12: 18-20 (typed text, phonetic only); Paul Radin, Winnebago Notebooks (Philadelphia: American Philosophical Library) Winnebago II, #5: 31-34 (typewritten phonetic text with a typewritten interlinear translation). Paul Radin, The Culture of the Winnebago: As Defined by Themselves. The Origin Myth of the Medicine Rite: Three Versions. The Historical Origins of the Medicine Rite. International Journal of American Linguistics, Memoirs, 3 (1950): §1.3, 69.1(2)-70.36. Paul Radin, The Road of Life and Death: A Ritual Drama of the American Indians. Bollingen Series V (Princeton: Princeton University Press, 1973 [1945]) 92-93.