Sgë! Ha-nâgwa ä'stï une'ga aksâ'ûntanû'n usïnu'lï a`ne'tsâ, unatsâ'nûntse'lahï akta'`tï adûnni'ga.

Iyu'stï utadâ'ta, iyu'stï tsunadâ'ita. Nûnnâ'hï anite'lahëhû' ige'skï nige'sûnna. Dû'ksi-gwû' dedu'natsgû`la'wate'gû. Da'`sûn unilâtsi'satû. Sa`ka'ni unati'satû'.

Nûnnâ'hï dâ'tadu'nina'watï' a'yû-`nû' digwatseli'ga a`ne'tsâ unatsâ'nûntse'lahï. Tla'mehû Gigage'ï sâ'gwa danûtsgû'`lani'ga. Igü'nyï galû'nlâ ge'sûn i'yûn kanû'nlagï uwâhâ'hïstâ'gï. Ta'line galû'nlâ ge'sûn i'yûn kanû'nlagï uwâhâ'hïstâ'gï. He'nilû danûtsgû'`lani'ga. Tla'ma ûnni'ta a'nigwalu'gi gûntla'`tisge'stï, ase'gwû nige'sûnna.

Du'talë a`ne'tsâ unatsâ'nûntse'lahï saligu'gi-gwû dedu'natsgû'`lawïsti'tegû'. Elawi'nï da'`sûn unilâtsi'satû.

Tsâ'ine digalû'nlatiyû'n Sâ'niwä Gi'gageï sâ'gwa danûtsgû'`lani'ga, asë`gâ'gï nige'sûnna. Kanû'nlagï uwâhâ'hïstâ'gï nû'`gine digalû'nlatiyû'n. Gulï'sgulï' Sa`ka'ni sâ'gwa danûtsgû'`lani'ga, asë`gâ'gï

{p. 396}

nig'esunna. Kanû'nlagï uwâhâ'hïstâgï hï'skine digalû'nlatiyû'n. Tsütsü' Sa`ka'ni sâ'gwa danûtsgû'`lani'ga, asë`gâ'gï nige'sûnna.

Du'talë a`ne'tsâ utsâ'nûntse'lahï. Tïne'gwa Sa`ka'ni sâ'gwa danûtsgû'`lani'ga, ige'skï nige'sûnna. Da'`sûn unilâtsi'satû. Kanû'nlagï uwâhâ'hïstâ'gï sutali'ne digalû'nlatiyû'n. A'nigâsta'ya sâ'gwa danûtsgû'`lani'ga, asë`gâ'gï nige'sûnna. Kanû'nlagï uwâhâ'hïstâ'gï kûl`kwâgine digalû'nlatiyû'n. Wâtatû'ga Sa`ka'ni sâ'gwa danûtsgû'`lani'ga, asë`gâ'gï nige'sûnna.

Du'talë a`ne'tsâ unatsâ'nûntse'lahï, Yâ'na dedu'natsgû'`lawïstani'ga, ige'skï nige'sunna. Da`sûn du'nilâtsi'satû. Kanû'nlagï de'tagaskalâ'ûntanû'n, igûn'wûlstanûhi-gwûdi'na tsuye'listi gesû'nï. Akta'`tï adûnni'ga.

Sgë! Nâ'gwa t?skï'nâne'lï ta'tädü' iyû'nta a'gwatseli'ga, Wätatu'ga Tsûne'ga. Tsuye'listï gesû'nï skï'nâhûnsï' a'gwatseli'ga--kanû'nlagï a'gwatseli'ga. Nä'`nâ utadâ'ta kanû'nlagï dedu'skalâ'asi'ga.

Dedû'ndagû'nyastani'ga, gûnwâ'hisâ'nûhï. Yû!

Translation.

THIS CONCERNS THE BALL PLAY--TO TAKE THEM TO WATER WITH IT.

Listen! Ha! Now where the white thread has been let down, quickly we are about to examine into (the fate of) the admirers of the ball play.

They are of--such a (iyu'stï) descent. They are called--so and so (iyu'stï). They are shaking the road which shall never be joyful. The miserable Terrapin has come and fastened himself upon them as they go about. They have lost all strength. They have become entirely blue.

But now my admirers of the ball play have their roads lying along in this direction. The Red Bat has come and made himself one of them. There in the first heaven are the pleasing stakes. Therein the second heaven are the pleasing stakes. The Pewee has come and joined them. The immortal ball stick shall place itself upon the whoop, never to be defeated.

As for the lovers of the ball play on the other side, the common Turtle has come and fastened himself upon them as they go about. Under the earth they have lost all strength.

The pleasing stakes are in the third heaven. The Red Tläniwä has come and made himself one of them, that they may never be defeated. The pleasing stakes are in the fourth heaven. The Blue Fly-catcher has made himself one of them, that they may never be defeated. The pleasing stakes are in the fifth heaven. The Blue Martin has made himself one of them, that they may never be defeated.

The other lovers of the ball play, the Blue Mole has come and fastened upon them, that they may never be joyous. They have lost all strength.

The pleasing stakes are there in the sixth heaven. The Chimney Swift has made himself one of them, that they may never be defeated. The pleasing stakes are in the seventh heaven. The Blue Dragon-fly has made himself one of them, that they may never be defeated.

As for the other admirers of the ball play, the Bear has just come and fastened him upon them, that they may never be happy. They have lost all strength. He has let the stakes slip from his grasp and there shall be nothing left for their share.

The examination is ended.

Listen! Now let me know that the twelve are mine, O White Dragon-fly. Tell me that the share is to be mine--that the stakes are mine. As for the player there on the other side, he has been forced to let go his hold upon the stakes.

Now they are become exultant and happy. Yû!

{p. 397}

Explanation.

This formula, from the A`yûninï manuscript is one of those used by the shaman in taking the ball players to water before the game. The ceremony is performed in connection with red and black beads, as described in the formula just given for destroying life. The formulistic name given to the ball players signifies literally, "admirers of the ball play." The Tlä'niwä (sä'niwä, in the Middle dialect) is the mythic great hawk, as large and powerful as the roc of Arabian tales. The shaman begins by declaring that it is his purpose to examine or inquire into the fate of the ball players, and then gives his attention by turns to his friends and their opponents, fixing his eyes upon the red bead while praying for his clients, and upon the black bead while speaking of their rivals. His friends he raises gradually to the seventh or highest galû'nlati. This word literally signifies height, and is the name given to the abode of the gods dwelling above the earth, and is



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