35c

Here is this tipi.

niiyou nuh'uuno niiinon.

This Arapaho tipi.

Nuh'uuno hinono'einiini 3owotokoy.

What it symbolizes, how they understood it long ago, the way they described the parts of it [metaphorically].

Heesinihiitee' nih'iisP, nih'iiscowoo3itootou'u hinee 3eboosei3iihi', hinee nih'eenei'towootou'u heeyouhuuho.

Here is this tipi.

Niiyou nuhu' niiinon.

It stands listening;

Nih'iiceh'e3teekuu';

that's what they said.

ne'nih'iisinihii3i'.

[stands facing towards] there where [the sun] appears in the east, that's the direction it faces, those old men [said], this place where the sun rises/the east.

Neeyou hinee niitbisiseet nehe' cenohoe'einiihi', 'oh ne'nih'iiP ne'nih'ii3e'eitee', Hinee beh'eihoho', nehe' hiisiis niitbisiseet.

How it was interpreted, here are these tipis.

Heesinihiitee', 'oh, niiyou nuhu' niiinono.

It was supposed to be like a woman standing.

Hisei wothe'3ii'ookuu.

Standing, and listening.

He'3i'ookuu, he'cehP he'ceh'e3tii.

She was looking for the [arrival of] the new day.

He'ini notnoohoot niiyou nuhu' hiisi' heetwooyoo'.

The old man[the sun] will illuminate the world.

Heetcihnoh'oxoh'o' nehe' beh'eihehi'.

[The tipi] looks out for how new opportunities for good can be found on this new day;

He'notnoohoot heetniiP heetniisooko'oyoo' niiyou nuhu' hiisi';

[She looks for] how she will help all her children.

Heetniisiini niiteheiwoot hitei'yooniiwo bisiihi'.

Just as [the mother] works at her many tasks inside the tipi.

Ne'P, ne'nih'iisiini heeneincitiit niiyou nuhu' ciitoowuu' nuhu' niiinon.

How she keeps things clean, or how they cook meals.

Nih'iisiini heeneiyooteno', wo'ei3 nih'iisiini beebii3bee3i'.

Even the clothes [of her children], she is the one who does all to take care of them.

Totoos hiP niiyou hineixo'ono, neneenit nih'eeneincitiit.

And here is this woman over there, who is standing and listening, this here, this here tipi, that is what is symbolizes.

Noh niine'eehek nehe' hisei huu3e' tohP tohP tohceh'e3teekuut niiyou nuhu', niiyou nuhu' niiinon, tohnee'eesinihiitee'.

Here are these, here are these tipi poles, tipi poles.

Niiyou nuh'uuno, niiP niine'eehek nuh'uuno hokooxuno', hokooxuno'.

Today, today, that's what they are named today.

Hiiwoonhehe' ne'P, hiiwoonhehe', ne'P ne'nih'iisih'oo3i' hiiwoonhehe'.

But long ago they called them “crossing ones,” “crossing ones.” Because of this resemblance: when people love each other, Love is associated with the [coming together of the tipi poles].

'oh hinee 3eboosei3iihi' 'oh tokooxuno' he'ih'ii3eeno', tokooxuno'. Wootii heenoo heni'P tohuutokoo3etiitooni', tohuutokoo3etiitooni', heetP, heetP, heetnohkco'oonoo'.

Where they are tied together, where they are tied together, where they are tied into a group, that place up there, this is [like the loving embrace of] the mother.

NiitwoP niitbenookuhu3i', niitbenookuhu3i' niitwoohonookuhu3i', hinee hihcebe', he'etneen, nehe', nehe' neh'eeno heniinoonibeihit.

She holds our children.

Hetei'yooniibin, he'tounee.

She holds them and cares for them.

He'tounee he'P he'ini heeteniihee.

This [place where poles are tied] is [symbolic of] love;

Nuhu' bixoo3etiit he'neen, he'neen;

they receive it, that is how they describe [this part of the tipi].

ne'nih'iiP beniinee3i', nee'ee3ei'towootou'u.

Well there are those, those, as they're called, ears [flaps], always she guards over these [children].

Wohei neeyou hinee, hinee, heeneesih'eihiinoo' wonotonou, heenoo he'ih'ini honoyei'i niiP niine'eehek neh'eeno.

Here is this woman, she listens searchingly for all that can be useful [to her children the tribe].

Niine'eehek neh'eeno hisei, behiihi' notP notiiceh'e3towoot toonheetniixoyoo'.

And whatever[?], she listens searchingly for whatever might be dangerous.

Noh heinokP noP notiini ceeceh'e3towoot he'ii3ou'u heebehneenestoonoo3oo.

Whatever she sees, because she is watching over all her children, and her grandchildren.

ToonnoyoohooP, toonnoyoohowoot bisiihi' hitei'yooniiwo, hiniisiihoho.

[See] how [the mother] just slowly did those [tasks], they took their time in living. The mother took her time at various tasks inside [the tipi].

Beebeet hini'iitiino nih'iisiini koxo'uuni koxo'P koxo'eeneine'etii3i'. 'oh ne'P tih'eeneinootiit ciitoowuu'.

Well there are those tipi stakes.

Wohei neeyou hinee 3iixo'oeno.

The stakes enabled this tipi to stand strongly.

3iixo'oeno nih'iiP ni'iiP ni'iitei'eekuu' niiyou nuhu' 3owotokoy, niiyou nuhu' niiinon.

It was like people lived strongly through [the strength of the tipi].

Nenee' wootii heni'P heni'tei'iine'etiitooni'.

And there were four [main] stakes.

Noh he'yeinino 3iixo'oeno.

[The stakes represent] those [four] places where the sun appears [and sets at the solstices].

Neeyou hinee neeneicxooyeibeebisiseet niine'eehek nehe' hiisiis.

That was the way of life that the Arapahos customarily followed.

HeeP heenoo nih'iiP, heenoo, ne'P nee'eesiine'etiit nehe', nehe', nehe' hinono'ei.

These places as far as the sun arrives [and departs at solstice], there is where the stakes are located.

Niiyou nuh'uuno niiP nee3ei'no'useet nehe' hiisiis, huu3e' heentou'u.

Over there then [the sun] reverses it's path [from the solstice point].

Huu3e' ne'nii'ce'eisiseet.

Over the year it will go back, like moves back and forth

wohei noosouP ne'P ne'P ne'nii'heetcihno'useet huu3e'.

Whenever it arrives way over there, then there it is coming back around.

beebei'on noo'usee3i; neeP neene'eehek ce'iini[ni].

Then it turns back around again.

Ne'ce'e'einit.

tipi....

3owo3P XXX

[From the northern point] it returns like this, to the south.

Ce'iseet huusoho', huusoho'uusiihi' noobe'einiihi'.

And where it appears in the east, or, or where it sets in the west [at each solstice], These four watchful old men[i.e. the stakes] were placed [at those points].

Ne'P noh niitP niitbisiseet nehe', hinee cenoho'einiihi', wo'ei3, wo'ei3 niitne'iseet hinee hihcowoonou'u, he'neen, he'neen nih'ii3i'okuutou'u niine'eeno' nuhu' hoonoyoohoo3eibeh'eihoho'.

Stakes are set up according to the four directions

He'etneen niiyou, niiyou nuh'uuno 3iixo'oeno, niiyou nihP nihi'ii3iixo'oenoo'.

This is just how the old men spoke of this [in the past].

neneenit nih'iiheeneti3i' hinee beh'eihoho'.

Here is how [the tipi] stands strongly, [and] how [an Arapaho] lives: he dwells in this tipi.

Niiyou heni'tei'eekuu', ni'iine'etiit hinee heniine'etiito' niiyou nuhu' niiinon.

Here is this woman who will own/take care of everything.

Niine'eehek, niine'eehek nehe' hisei heetP heetbisniiheneihit.

That rope, that rope, the one which which the tipi pole[s] are tied.

Hinee seenook, hinee seenook, heni'P heni'toukuhut niine'eehek nehe' tokoox.

It is like it is a long rope, a strong rope.

Nenee' wootii heeyooceihit, tenei'ooceihit.

That person lives here, so people would live for a long time.

Hiit hiine'etiit hini'iit tih'etkou3iine'etiitooni'.

The people will live strongly because this rope is strong.

Hini'iitiino heetniini tei'iine'etiitooni' tohuutei'oociini nehe' seenook.

That is how it is [understood]

HeetP heetnee'eeneesiini

[how it is] interpreted.

coocowoo3itooniini.

Also, also, there are those lacing pins, lacing pins.

Howoo, howoo neeyou hinee hooxu3ohoeno, hooxu3ohoeno.

[Where the lacing pins are] is where the tipi is drawn together and united.

Nenee' wootii ne'P ne'niitwoohonouse' niiyou nuh'uuno, nuhu', nuhu' niiinon.

This, this place is like the place where everything comes together, [paradise] As if this is where things begin, And then where things come to an end.

He'etneen, he'etneen wootii hini'iitiino nih'iitiini woowoohonP woowoohonise', wootii ne'P, ne'nih'iiP niitce3i3ise' heeyouhuu, Ne'nih'ii'ce'P, ne'niitbee3ise'.

This life does not come to an end; It continues on ceaselessly.

Hoowuutoo'use niiyou nuhu' huune'etiit; nonouutowuune'P, nonouutowuuni cebiseenoo'.

See/look at it, because that is how these here Arapahos live.

Noohootoo, tohP, tohP, tohnee'eesiine'etiit niine'eehek nehe' hinono'ei.

Here is how it is round, and what that [roundness] symbolizes is the ridges[i.e. stages] of life which continue on...

Niine'eehek heesP heesP heesko'einoo', wootii ne'P hinee heeneesP heeneesinihiitei'i hinee 3o3ouutei'i wootii nonouP nonouutowohoeniini..

That is how,

Ne'P heesiini, nee'eeneesiini,

the way how, that's how one person's life comes to an end; But his or her grandchildren begin their lives [and carry the circle on].

nee'eeneesiini wootii heetne'bee3iine'etii3i' nehe' nenitee; ne'nii'co'ookP cesisiine'etii3i' hiniisiihoho wo'ei3 XXX.

The great grandchildren set off on the path of life.

Heneibii'hiniisiihoho, ne'nii'P ne'nii'co'ookP ceece3ei'oono' niiyou nuhu' huune'etiit.

That's it. Then that's it. Those are the aspects of this tipi.

Nohuusoho'. Ne'nohuusoho'. Nee'eeneesiini niiyou nuhu' niiinon.

This is how the elders of my family told about the tipi.

Ne'nih'iihini ahh, heeneisiini hoonoo3itootou'u hinee uhh, neP nebeh'iihohowo'.

They would slowly and carefully... they would act slowly and carefully as they set it up.

Nih'ini, nih'iikoo'oeniini, koo'P koo'oeP koo'oesees tohuu3oo3owotenou'u nuhu'.

It was [done] slowly and carefully.

nihP nihP nihkoo'oeniini

They don't jerk it around.

kooP hiihoowuceeciikookuutiino'.

They moved it around slowly and carefully.

koo'oeniini nihP nihiiP nih'eeneinenou'u.

this, this, that's how this tipi is interpreted, this here tipi, because it stands listening, like a woman, it's like she is the one who is standing, standing and listening.

Nenee', nenee' nee'eeneesinihiitee' niiyou nuh'uuno, niiyou nuh'uuno niiinon, tohuuceh'e3teekuu' wootii nehe' hisei neneenit wootii he'neen 3iiP 3ii'ookuut ceh'e3teekuut.