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Music Of The Pawnee

Documentary Recording by D. Gene Weltfish
Folkways Records FE 4334
Documentary recording of 45 Pawnee Indian songs as recorded by Dr. Gene Weltfish, Associate Prof. of Anthropology. Fairleigh Diokinson University, Madison, New Jersey. Sung by Mark Evarts.
In 1936, Mark Evarts came to New York and at Columbia University's Department of Anthropology where I was teaching, we made a plan for recording Pawnee music that pertained to the account of Pawnee life we had just completed. Excellent equipment was available, from the Laboratory of Ethno-Musicology under Prof. George Herzog of the Department. Mrs. Martha Champion Huot who was assisting in the laboratory, operated the technical facilities. Mark Evarts said he would try to give an example of each kind of Pawnee music so that we would have a general synopsis of the musical styles. He made a small water drum out of a glazed earthenware specimen jar With a piece of tanned hide drawn over the mouth and fastened in the traditional way, filling it partly with water through the skin. The drum that was used by the Pawnee was made of a section of cottonwood log that was partly hollowed out by rotting and then scraping, and then the skin drawn over the mouth and tied as in our substitute. A skin covered drum stick was also improvised for the occasion and a gourd rattle was used. The songs were sung and recorded on five aluminum discs, ten sides, now in the Archives of Folk and Primitive Music, Research Center in Anthropology, Folklore and Linguistics, Indiana University. At the same time I transcribed and translated the song texts. The collection comprised forty five songs dealing with politics, war, love, the Buffalo Doctor Cult, and associated Hoop and Pole Game, the Pipe Dance trade expedition, the Raris-ta or Wichita-derived Deer Dance, Songs of the Traditional Doctor Association, the Cosmic Sacred Bundles, Military Societies and a song that was sung in the course of telling a tale. The translations of the song texts are as literal as is consonant with basic comprehension. I have made no attempt at further subtlety or equivalence in translation, rather leaving the word to stand as a cue to a whole
network of associations that can better be understood within the framework of Pawnee life itself, as it was for the Pawnee.

Play song

Name

Performed by

Description

Native Words

Translation

Notes

Bear Song Of Peter Wood Pawnee
Old Hand Game Song This song sybo11zes the two opposing parties out on the warpath, which is dramatlzed In the play of the game. It Is sung to wholly meaning1ess
syllables. Considerable gambling accompanied the song.
heya heyai hera
heya heyai he
hera hera hiru aheyu
hera hera heyu
Pawnee
Ghost Dance Hand Game Song This game was largely religious recalling the old life in the Revival Religion. In addition to traditional themes, Christian elements are also included in some of the songs. Betting and gambling would not accompany these versions of the game.

Signifying: When Jesus comes, his mother comes right behind him.
1- wl hawa witatutiirit
2- atias pirau-rahau
3- Atira iriaa a
1- Now again Now I see him
2- my father's Child-very own
3- my mother there she comes
Pawnee
War Dance Song: First Council With U.S. To celebrate the first council the Pawnee had with the U.S. Government at St. Louis, Mo. in 1811 with William Clark. 1- rahukatewahaki (spoken as: rahukatiwashat)
2- atirixwawaktiku (irui)(sugn syllables)
1- They are all sitting around against the walls
2- and they are talking
Pawnee
War Dance Song: Sioux Attack On Pawnee Commemorating a Sioux attack upon a small party of Pawnee who had gone off scouting away from camp while the Pawnee were on their summer buffalo hunt. 1- rutixwaki wiratira
2- rutixwaki wisirikutirika
3- witihawitsa
4- ari kirusuxta
5- a hawa iriu (hi hi u) (sung syllables)
1- they are all saying when I am coming
2- they are all saying when they see me
3- now he has arrived- coming
4- See here! Where can you go?
5- and also afraid
Pawnee
War Dance Song: Horse Raiding Expedition For a Horse Raiding Expedition. The leader of the war party chides the tired novice (tarutsuhus) who lags far behind. He says, "Who told you to come on this expedition if you were going to lag behind like that.
I'm on the warpath-- not on a stroll."
1- hi tarutsuhus (ha era)
2- hi taki rawaku
3- istawira
4- hi rasihatuxka
5- hi arahawi (sung syllables)
6- (ra) tahawira (ha ira)
1- now tarutsuhus
2- now who told you
3- to go on the warpath
4- no you come way in the rear
5-
6- I am on the warpath!
Pawnee
War Song: Pawnee Raid On Cheyenne The Pawnee Scouts who were in a Battalion of the U.S. Cavalry under Major North, protecting workers on the Union Pacific Railroad as it was being built from the attack of hostile Indians, particularly the Cheyenne. In this song reference is made to an occasion when the Cheyenne are tracked down and charged in their encampment. The Pawnee sing: "Brother, you left the camp and ran out." 1- i hi ya hi hi (sung syllables)
2- de he he a he he he (sung syllables)
3- sitasiturawa irai
4- ha iru hiru
1-
2-
3- you all left the camp behind brother
4-
Pawnee
Love Song Through inadvertance or by design of Mark Evarts, the text and translation of this song was not made at the time, but the rollicking tune with its refrain of heya he rihe, heya he riara, should be preserved. It is therefore included here, presumably as the first of the love song series. Pawnee
Man's Love Song 1- tsapat tiwaku (hu) (sung syllables)
2- wetatatsiksta
3- arisit kustiwu
4- wirakukuwatu
5- hiru hira (hai ira') (sung syllables)
1- woman she says
2- I love you
3- myself I will go (of my own accord)
4- when I am lonesome
5- there someone comes
Pawnee
Woman's Love Song 1 1- ha kuahaku
2- tisiratuutara (hai) (sung syllables)
1- there he is sitting
2- there is the one with whom I did it
Pawnee
Woman's Love Song 2 1- taku hiru kuuwia
2- titaku hawa hiru kuuwiaa
1- someone here I wish he were coming
2- right here again here I wish her were coming
Pawnee
Woman's Love Song 3 1- atsiksutatuta (spoken as: atsiksutatuuta)
2- tihirarux-kusaaru
1- my thought are
2- upon the other-bed
Pawnee
Peyote Song (said by Mark to be a Kiowa-type song)
The peyote or cactus plant comes from northern Mexioo and when taken is said to induce visions. It is apparently not habit-forming. It also relieves fatigue. It was probably used in Mexico in pre-conquest times and ceremonies concerning it are sti11 found among the Huichol and the Tarahumare. Some of the ceremonial features and the use of the dried plant to be taken dry or In the form of a "tea" was transmitted to the American Plains tribes in the nineteenth century-- the Kiowa and Comanche apparently acting as agents. The very first adoption by the Pawnee is placed in the early 1890's. Many Christian elements were added and today the religion is current among American Indian tribes as The Native American Church.
The basic purpose of the ceremony was to cure a sick person. The ceremony went on all night to the accompaniment of drumming and singing and the eating of peyote. After the ceremony, the people sat around talking of their experiences and then lying down to rest or wandering about unti1 a dinner was served by the women. The ritual itself was first learned by the Pawnee in the 1890's from a visiting Arapaho. The Arapaho word for woman or girl appears in the song. The song itself concerns the peyote meeting held among the Arikara in North Dakota that Mark Evarts attended.
1- hirara ru iru
2- rarahawi irara ru iru
3- hirara ru iru
4- hiri rua
5- hi hura
6- hi ara ru riru
1- way yonder one is wandering about
2- Arapaho word for woman
3-
4-
5-
6-
Pawnee
Buffalo Dance When on the hunt, early in the morning, one sights a buffalo standing quietly and waiting for the sunrise. 1- ha wera ira rariki
1a- ha ira ira rariki
2- awiusiiku rariki
3- tuxtsakuruti' (u)
1- there one comes one comes standing
1a-
2- quietly standing
3- waiting for the sun
Pawnee
Buffalo Dance One smells the odor of the bison. 1- ratiwaaka
2- hiru rerike
3- wirahaitawiha
4- raharawi rariki rariki (Spoken as: hiru irariki)
1- this is what I said
2- here he stands
3- when I told it
4- odor that stands that stands (here he that stands)
Pawnee
Hoop And Pole (Of a type 1ike the Doctor Cult Songs)
It is in four parts and the succession of the stanzas is referred to as "making steps or footprints" (tispikaruuku).
The game symbolizes buffalo mating and increase at the same time an attack on the buffalo with a lance.
Every earth lodge village had at least one or two long flat gaming fields on the outskirts of the vi11age. The rolling of the loop down the game field is referred to, the need of the buffalo to escape from it, the location of the field near the edge of the village and finally the gambling that goes on along the sidelines. Whi1e in the vi11age, the men spent a good deal of their leisure watching the game, betting, or sitting nearby and talking.
1st Stanza
1- taki raturarihika taki raturarika
2- werahaitawiruhu wirahaita' wuha
3- tiratawirahawu titawi'raawu
4- atskasukskatahahaki kasukskata'hat

2nd Stanza
1- tiwakararuwahata tiwi'kararuat
2- tsixtahaaru tiraasa
3- tiratawirahawu
4- atskasukskatahahaki

3rd Stansa
1- witataitawi (ha) witatai'ta'wu
2- witiki tawirisu piita ki'tawiiris or piita kitawi'irisu
3- tiratawira (ha)
4- atskasukskatahahaki

4th Stansa
1- tiraktausiksahata tiraktausiksat
2- wirasakuuwit
1st Stansa
1- this is what I told
2- when I told it
3- here is is going-rolling
4- you must get away from it

2nd Stansa
1- he told all about it
2- edge of the village this is lying
3- her it is going-rolling
4- you must get away from it

3rd Stansa
1- Now, I call you
2- (man) gambler man gambler
3- her it is going-rolling
4- you must get away from it

4th Stansa
1- Now they stop
2- when the sun gets low
Pawnee
Peace Pipe (Trade Ceremonial) "Greetings, Mother Corn" The Pipe Dance (calumet) Trade Ceremonial - Two Songs Sung by Visiting "Fathers" 1- raratiraya (repeat ten times) (Spoken as: nawa atira)
2- rawatira
1- Greatings my Mother
2-
Pawnee
Pipe Dance Song (Baby) "Baby Stop Crying. Look Upward At Father Sky!" The intent is: Chi1d, look up at this pipestem as the mouthpiece points upward toward Father Sky. Look at the eagle feathers on the stem as they wave, and stop crying. Have confidence in Heaven. 1st Stanza
1- ha isti(a)wata (Spoken as: ha istiwata)
2- iratashau (Spoken as: rat'ahaa'u)
3- hi ri hi ri hastiwaha (ha) (Spoken as: hirihi' hastiwaahat)
4- rikutsi ihi hastiwahaha (Spoken as: rikuutsi')
1- There look upward
2- my very own child
3- there that place
4- Stop there Father-Sky (Spoken as: Be quiet! Cease! Wait!)
Pawnee
Deer Dance Song About the Mescal Bean The Songs That Follow on the Next Three Bands Are All Songs from the Raris-ta. (Deer Dance), the Wichita Derived Deer Dance, also referred to as The Whistle Dance.
This Cult was borrowed from the Wichita and incorporated into Pawnee ceremonialism. Main features are legerdemain and hypnotism or trance-induction called "playing" and "fighting" respectively. Between intervals of performance,
there is dancing. The first four songs are for "dancing only" the next five "for
playing- and the last two for "fighting."

The song is about producing the mescal bean out ot thin air when it is likened to an arrow and is said to fly. In some of the sleight-of-hand performances the mescal bean is shaken from a bunch of wi1d sage. In this case it is simply taken out of the air in the song.
1- hawa wiru hawa rawa i (Spoken as: wriuua)
2- rawaiiri (Spoken as: nawa iiri)
1- again now flying-coming
2- Now thanks to Heaven
Pawnee
Deer Dance Song: Morning Star The implication of "Now, thanks to Heaven!" is that the performer, although he is quite conscious of the mechanisms he uses to create the i11usion of magic, wi11 fumble his performance if the supernatural powers are not with him. When he has accomplished his feat successfully, he expresses his relief.

"The Rawaara Star is Coming Up; Morning Wi11 Soon be Here"
The ceremony is held at night and when it is completed, the attendant, tarutsuhus, is sent outside to look at the stars and see what time it is. The rawaara star comes up just before the Morning Star and if he has seen it he says, "It's nearly morning, the rawaara star has come up."
1- hawahe rawa rawara (Spoken as: awa'hi nawa rawa'ara)
2- hawahe rawa
1- It's coming now the early morning star, Sirius
2-
Pawnee
Deer Dance Song: Spring The reference is to the odor of the wi1d sage with which the floor of the ceremonial lodge is all covered. Unti1 a certain stage of the ceremony is completed, the the members may not eat any of the fresh green crops that are being harvested. 1- rawiira
2- wiriikaharawn (Spoken as: wirikahaarawa)
1- here not it is coming
2- now there are odors all about
Pawnee
Deer Dance Song: Mescal Bean This is a song about one of the performers who pulls a mescal bean out of the air, 1ikening the bean to an arrow. 1- ha wiwirawa (sung syllables)
2- iwiruuwa (Spoken as: iwiruua)
3- tiwiruuwa
4- (?) ihirawa ihirawa
5- kitsi tatari rahawiti'
6- hirawaixkawi rahawiti (Spoken as: tirawi'ska'wi)
1-
2- there now flying-coming
3- here now flying-coming
4- Me! I am the one in the water there it is
5- it is shot (like an arrow) in the water there it is
Pawnee
Deer Dance Song: White Horse "I Am Just Like a Bison" -- Said to be a Wichita-type song.
White Horse was an old man much feared as a witch and a hypnotist. In this song he imp1ies he is like a bison and can therefore fight anyone. If they don't get up and dance while he is performing, he can compel them through hypnotism, "fighting." He occupies a special seat in the lodge in a position east of the southeast "station" and directs his powers toward one of the leaders of the Cult in the due west position.
1- rawahu tatiwakari (ha wa)
2- (wa) kiwiku tatiwakarihawa
1- a fight withing the tribe I am just like that
2- bison I am just like that
Pawnee
Song of Ely Shotwell (Southwest Station) "There are noisy dreams." While he sings this song he produces the mescal bean from a bunch of wild sage, by sleight-of-hand. 1- hitkasaru ha wiriwa
2- ha wiri wakara wi
3- wirihiwa (wa)
1a- hitkasaru wirihiwa
2- hawiriwakarawi
3- wirihiwa (wa)
1- dreams now they are going
2- noisy
3- now they are going
1a- dreams now they are going
2- noisy
3- now they are going
Pawnee
Song of Tirahuru (Scalps-the-Enemy) "The Buzzard Flies Close To The Ground Over Level Places"-- Northwest Station.
As he sings this song he makes a bunch of feathers come alive as a bird. The old man was blind, but he claimed that when he wore a buzzard skin on his back he need not stumble for he could walk as if there were all level ground.
1- ha ra hiwiriwi (sung syllables)
2- ha ra rikuwawa (Spoken as: kuhaaru)
3- hara rijuwa
4- hara rikuwa hiwiriwi
1-
2- level place
3-
4-
Pawnee
Song of Pitsu'u (Reaches-the Enemy) "At night I Dream That The Cheyenne Are Standing There Again" -- Northeast Station.
Whi1e this is sung he produces a jackrabbit. A jackrabbot can run around at night, and so too can Pitsu'u arrive and fight at night.
1- hiras tatutakiwitsata
2- hitkasaru katatu (ru)
3- hiri hiri hawa irawaariki
4- sahi hawa tiriwariki (Spoken as: tiriwarit)
5- tawakaraua rawaaka
1- at night I arrived there
2- dream (ing) I am like (Just as if I were)
3- there there again those standing there
4- Cheyenne again here they stand
5- the calling out what he said
Pawnee
Song for David Akapakis - Southeast Station "I am becoming a deer in spirit." Whi1e this song is sung he produces a mescal bean by sleight-of-hand. The words are said to resemble a Wichita pronunciation. 1- ta wi hawa ta rikuwiari
2- ta or hi wi ha ta rikuwia (ri?)
1- deer now again deer I am becoming in spirit
2- See! deer I become
Pawnee
Song of Skiri Jake (rahirasuriwi) - Southeast Station His hypnotic attack is directed against New Young Dog at the diagonally opposite semi-cardinal station, viz. the northeast. His song is called, "Jack-Rabblt Jumps Among the crowd." 1- hiwiriwiri (sung syllables) rutika
2- rirutika
3- kitsarias awa (ti) (Spoken as: kitsaarias)
4- kiwiriwata (Spoken as: tikiriwatat)
1- comes into the crowd
2- he comes into the crowd there
3- jackrabbit emerges
4- suddenly jumped out (Spoken as: he suddenly jumped out)
Pawnee
Song of the Sky-Blessed (tirawahat-siritiriku) - Northeast Station "I Am Going To Do A Strange Thing"
This song belongs to Soldier (raripakusu) who is at the same station with Sky-Blessed. It commemorates a time when raripakusu was defending himself from attack and began to feel light as if he were floating up and therefore was invulnerable, He felt 1ike a soft feather. He would also sing this song whi1e producing a soft feather by sleight-of-hand.
On this occasion Sky-Blessed uses the song to hypnotize Ely Shotwell of the southwest station in retaliation against the south side for having
hypnotized his friends of the northeast station.
1st Stanza
1- hiwiri wihi-kiwira
2- hiwiri hia
3- wikikiwira
2nd Stanza
Repeat of 1st Stanza
3rd Stanza
1- hiwiri witikuwia
2- hiha
3- tikuwia
1st Stanza
1- now it is different
2-
3- now it is different
2nd Stanza
Repeat of 1st Stanza
3rd Stanza
1- now I am becoming (imitating) the spirit
2-
3- I am becoming the spirit
Pawnee
Mother's Song To Her Child Sung by a Mother who is poor, hoping that Heaven will bless her son and he will go on a successful war expedition and improve their situation with the booty he will get. "If Heaven would only bless you." 1- hiru tikis kusixkitawi
2- hiru tikis ha rirawahaki
1- here son this will be the boss
2- here son there is the sky
Pawnee
Old Hand Game Song "Chase The Enemy As He Approaches"
This game was symbolic of opposing war parties.
1- a hiruhirara (Spoken as: hiruhirara')
2- a hiruhiraras (tikuhiraara
3- a hiruhira
1- chase he who is coming
2- he chases me (Skidi dialect. South Band: tikuxriraara)
Pawnee
Doctor's Hypnotism Song To Punish Recalcitrant Members Three Songs From The Thirty-Day Grand Opera of the Doctors in the Autumn
Animal miming, sometimes with trance-inducing features and also sleight-of-hand performances were part of the ceremony that followed the harvest. Whi1e the ceremonial period was in effect, members who were recalcitrant in their attendance or violated some other rule of the Doctor Association were punished by a number of other doctors who hypnotized them, leading them down to the water where they would roll in whi1e under the spell, or they would lead them out of their homes causing blood to flow from their
mouths. Some who were caught attending the rival Deer Dance were also punished in this manner.

"This Is What I Can Do When I Become Angry"
1- tirakukuwaratsiksa (ririu)
2- kitsi riratuta (eyeyeyey yo)
1- here when I have become angry
2- especially this is what I do
Pawnee
Song Of Father Chicken Hawk Song of That Chief (Irisa'a) for sleight-of-hand performances. Irisa'a, was an old man of great influence among the Pawnee-- priest, medicine man, leader of the Council of Chiefs and a tribal historian. He died in 1878. He sings this song whi1e producing a chicken-hawk by sleight-of-hand. 1- ratiwaka (ha)
2- wiruwaha (Spoken as: wiruaha)
3- wirahaitawiraha (Spoken as: wirahai tawuha)
4- rikutirukiwi (raha)
5- atias (ihi)
1- that's what I said
2- come flying around
3- that's what I told
4- it is a different thing (implying the supernatural)
5- My Father (referring to Chicken Hawk)
Pawnee
Doctor Song Of Sitting Hawk (pia-tiwitit) Sung as he performs a feat of sleight-of-hand in the Doctor Lodge. He is the leader of the Bear Doctor Cult and speaks in the song of the ferocity of the bear and how he enjoys fighting. (Before the performance)
1- ratiwaka (ri)
2- atikukustiriia
3- werahaitawuha
4- rawnkawiwariusa
5- rarasuhurari
(After the Feat)
1- tirikurakuwaaka (ria)
2- y-witirakutawaki
(Before the Performance)
1- that is what I said
2- when I will be coming over
3- when I told it
4- the noise is chasing back and forth
5- the fight
(After the Feat)
1- this is what he said
2- to enjoy oneself
Pawnee
Song Of The One Horn Society (Military) Two Songs of Military Societies
When the full encampment had been setup close to the buffalo herd, the governing body of chiefs and Braves called upon one of these "soldier" or military societies to police the camp and see that no one anticipated the group attack on the herd. They also were called upon to supply the necessary scouts and sentries to watch out for the enemy and provide information as to the location of the buffalo herds. Ordinarily the official Braves who were part of the regular administration in the villages and on the march, carried out this function. The appointment of the special police was temporary and for a 1imited time. Normally among the Pawnee, the official members of the military societies were the sons of chiefs and Braves-- the hereditary aristocracy. They had the national function of defense and ordinari1y police duty was assigned to one of them. The traditional society for this role was the Horse Society, raris-ceremony; arusa-horse. It was also known as Two Lance from its main palladia. Its sanction was Cosmic from the major sacred bundles. The membership of the One Horse Society was aristocratic in character and the song here belongs to Eagle Chief.

The Society was supposedly founded as the result of a special vision in which a gallant warrior, Pahukatawa, whose body was cut to pieces by the enemy, returned in a series of visions and warned the Pawnee of enemy attack. He assumed various forms when he returned to earth, among them a buffalo, an eagle, and sometimes a man. The 1iving Pawnee through whom Pahukatawa communicated continued to see him in a series of visions and at each visitation in his various forms, he showed fear of the vision, but when Pahukatawa came in the form of a buffalo bull who came charging at him, he showed courage and in the vision stood his ground. As the buffalo bull was about to run him down Pahukatawa appeared as a man with a costume including a whole eagle. The horn became one of the main insignia of the Society.
The song celebrates the bravery of the visionary in the face of the charge of the bison and his consequent power of prophecy. The song states, "My Father says," (referring to Father Bison), "this is what you now have."
1st Stansa
1- a hera he
2- a hira he
2nd Stansa
1- atias tiwaku
2- irikutatirahu (Spoken as: rikut'atira)
3- tiwerasuxhaka
1st Stansa
1-
2- (line 2 sung eight times in all)
2nd Stansa
1- my father he says
2- it is mine (that which is mine)
3- this is what you now have
Pawnee
Song Of The Young Dog Society (Military) From time to time, societies were formed by a few creative spirits among the Pawnee Commoners. One such, was the Young Dog and the chief's sons were not welcome to its membership. Its sanction was from the vision of a poor old man who was lonesome and took good care of a dog and her pups. The ceremony included the sacrifice of one of these pups and the ceremonial eating of boi1ed dog meat. On one occasion, in an emergency, the chiefs called upon the Young Dog Society to take over the 'buffalo police function. The priests were at this time holding a sacred ceremony to the Cosmic Powers in the encampment and the buffalo meat that had been dedicated to the powers was lying in position when it was taken up by the members of the Dog Society and fed to their dogs. The priests and the people were so incensed that they recalled the traditional Horse or Two Lance Society for duty. Though this was not specifically stated by my informant, the song given may have reference to these circumstances. The first stanza imitates the howling of the dogs and the second asks the question, "Am I actually a horse?" 1st Stanza
1- wahu a hua
2- hai haira
3- hirahahu hua
4- hi ha ha hi hi
2nd Stanza
5- wikatatawaktiks (a)
6- arusa wiraatu
7- hai hai hai
1st Stanza
1-
2-
3-
4- syllables all imitating the sounds made by the dog
2nd Stanza
5- I wonder if I truly am
6- horse now that I am
7-
Pawnee
Evening Star The following four songs concern the Cosmic Powers and horticulture with which they are directly involved. The first is to the Evening Star, and the second to the Morning Star, the two major deities of the Pawnee after Heaven itself. The third and fourth songs refer to a very elaborate ground-breaking ceremony just prior to planting the corn. Part of the pantomime in the course of the ceremony consists in vigorous motions as if breaking the ground, the dancers hold log a hoe with a stout handle to which a buffalo shoulder blade with the broad edge well sharpened, has been fastened in the manner of an adze. The word awari which this ceremony is named refers to vigorous motion and also refers to health and active going-about.

"The consecrated buffalo meat now 1ies upon the ground." (In preparation for the ceremony).
1- ra ra kakusi (Spoken as: hakakusu or rahakaaku)
2- huraru tirasa (ha ra)
3- ihi hi hi
4- hm hm hm (sound indicating that awsome power that had been welling up from the earth is being pushed down again.
1- consecrated meat
2- the earth here lying
Pawnee
Sacred Bundle Song To The Morning Star "I have power from the Fierce Spirit."
This song signifies that the male Morning Star is the spirit of ferocity and war. This is one of the songs sung in the ceremony of sacrifice of a young girl to the Morning Star.
1st Stanza
1- irikurituta
2- ha rikurituta
3- kuwia
4- rikuwaratsiksara
5- hi hi waruksti
2nd Stanza
1- ha rikurituta
2- hi hi kuwia
3- hm hm hm
1st Stanza
1- that's what I did
2- there is what I did
3- I become that spirit
4- when I become angry
2nd Stanza
1- there is what I did
2- I become that spirit
Pawnee
Awari Dance Song: Planting "Now you are making holes in the earth."
Preparatory to inserting the seeds in the corn hills
1- wirahuraritpatuka (Spoken as: wirahuraritpatuka, riritpatuuka)
2- awari
3- awari hi hi
1- now you are taking out the earth
viz. making holes in the earth
Pawnee
Awari Dance Song: Nurturing "The Sprouts Are Coming Up Through the Earth" 1- rajawaltarowaata (Spoken as: rutia'waktit hawaktu)
2- irurarutirasa (ha)
1- that sprout is coming up through
2- land, is lying here
Pawnee
Awari Dance Song: Transplanting Pawnee
Hatuxka Lance Society Song "I Am Afraid When I See Lance"
The members were pledged to desperate war deeds. When the lance was planted in the ground, even should the enemy come close, the man who
has been delegated to plant it must hold his ground and was certain to be killed. The lance was remade every time the enemy captured it. On the march during the buffalo hunt they always guarded the procession by going in the rear. Hence the name, Hatuxka, the last ones. They were also referred to as Crow Lances. Eventually they were all killed and the Society was never again reformed.
1- wi hawa rikuriru
2- hukawikis
3- wiratutiirit
1- now again I am afraid
2- lance
3- when I see it
Pawnee
Wolf War Raid "Why Do I Lie Here When I Could Be Going On The Warpath?" 1- tusira itaxtsa
2- hi titaku raxkahurarawara
3- ratuskkajuraaruwari
4- wahu
5- wahuri
6- hawira
7- haira
1- I don't knwo why do I lie there
2- right here in the wide world I went about
3- I used to go about in the world
4-
5-
6- on the warpath
7-
Pawnee
Song Of The Horse Society (raris arusa) "Father Sun Comes Bringing Good Gifts"
This Society is one of the major official societies for defense, drawing its sanction from the leading tribal sacred bundles. It was officia11y assigned by the priest to police the tribal buffalo hunt. It was not for offensive warfare.
1st Stanza
1- he re he re ya he re a (sung syllables)
2- ra iria
3- rurahiira
2nd Stanza
1- atias tira
2- rararuwahu
3- rurahiira
3rd Stanza
1- atias sakuru
1st Stanza
1-
2- there one comes
3- good gifts
2nd Stanza
1- my father here he comes
2- he is coming bringing
3- good gifts
3rd Stanza
1- my father the sun
Pawnee
Story Of The Wolf And Scalped Man "Who can It Be That Is In That Thicket?"
A coyote or wolf story told only in the Winter. The incidents refer to the "trickster" character of the wolf.
The wolf wander1ng around hears a voice in the thicket. The voice tells him that whoever he may be, he is so powerful that the wolf will have to serve him and carry water for him. The wolf is frightened by this, thinking it must be a very powerful being who can compe1 him to do such menial work. But it is only a "Scalped" (kitsahuruksu). Once a man had been scalped. even should he survive, he could never again return. It was said that these men made themselves a dugout on the river banks and stole whatever they wanted and caused other kinds of mischief, capturing chance wanderers as well. Their function was conceived as similar to the dwarfs in old European stories, and on the whole there is an element of grim or whimsical humor in stories about them.
1- taku ruaxkaku (si)
2- tirixkitapatstawitawia
3- tikutkiraruwahusta
1- someone is probably in there
2- here they, willows, are not quite touching (the bank)
3- He is to bring water for me (the unseen being says)
Pawnee