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plains-cree-figurative

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4	5	pct-01-ancient-life-the-sun-dance-louis-moosomin	kîtahtawê êkota ohci piyisk atimwa ayâwêwak, ê-otâpahâcik.	At a certain time after this they began to have horses to pull their loads.	idiom	[3] LB on ayîsiyiniw : Here unmistakably “Indian”; below nêhiyaw : “Cree” (kept in translation) is probably meant in the same way. The proper term wâpiski-wiyâs : “white-flesh, white man” alternates with môniyâw : “Canadian” (kept in translation). [4] LB on atimwah : Properly “dogs”, but often used for misatim : “hor...	Footnote [4] states 'atimwa' properly means 'dogs' but is used for 'horses', a conventional metaphorical use. [Gold audit] "Dogs" reused for "horses": conventionalized referent extension within the same domain (working animal), not a cross-domain analogical mapping — reclassified per the semantic-extension rule (meton...
6	13	pct-01-ancient-life-the-sun-dance-louis-moosomin	mâskôc ê-kisiwâhât manitôwa, nipâkwêsimowikamik ê-kipihtinahk, êwako ohci mâh-mistahi kâ-ôh-pîkonahkik môniyâw-ôtênawa, nititêyihtênân; mîna iskotêw tahto-kîsikâw kâ-ôh-pîkonahk wâskahikana; tahto-kîsikâw misiwê nikiskêyihtênân ê-saskitêki wâskahikana, mayaw ôtênâhk êtohtêyâhko.	Perhaps it is because he has angered the Spirit by putting a stop to the Sun-Dance Lodge, that in such numbers they break up the Canadian's towns; so we think; and that every day fire destroys the wooden houses; every day we learn that everywhere houses have caught fire, every time we go to town.	literal	[5] KR: Close-quote missing in book. [6] LB on k-ôh-pikonahkik : The actor “they” probably refers to the Thunderers.	Describes destruction literally; footnote [6] clarifies that 'they' (the Thunderers) break up towns, but this is a reference clarification, not figurative language.
12	2	pct-02-the-character-and-knowledge-of-the-cree-louis-moosomin	êkwa ê-takohtêt êkotê ispimihk, wîkiyihk pakicîw ôhi kâ-wî-kakwê-nipahikot.	Then, when he arrived up aloft, at the others' dwelling he alighted, at the dwelling of those who were going to try to kill him.	idiom	[1] LB: The words suggest flying; probably I missed a word that said this; compare the return journey, below.	Literal description of arriving and alighting; the footnote notes that the words suggest flying, but this is still a literal event in the narrative.
21	0	pct-02-the-character-and-knowledge-of-the-cree-louis-moosomin	"êkwa kiyâm pêyak ê-ayât awiyak maskihkiy, kita-itohtatâw," êkosi itêw ayîsiyiniwa; "âhkamêyimok; wîcôhkamawik;" "osâm mistahi kinipahikonawak," itwêw; "kîsihtâyêko ôma kâ-osîhtâyêk mitêwikamik, mîna kahkiyaw kîsihtâyêko, tahto ayîsiyiniwak ka-wî-itohtêcik kîsi-pîhtokêtwâwi, êkospî ka-pê-nitominâwâw," itwêw awa oskinîk...	“And please let anyone who has any medicine bring it there,” he told the people; “Work with zeal; help me in what I am doing; too many of us are being killed,” he told them; “When you have finished the Medicine Lodge which you are building, and have completed everything, and when as many persons as mean to go there, ha...	literal	[3] LB: Object presumably the entrails ?	The footnote speculates about a literal object ('entrails') and does not indicate figurative language, but the sentence itself contains the simile 'tâpiskôc nipêwinis' ('like a small bed').
30	6	pct-02-the-character-and-knowledge-of-the-cree-louis-moosomin	kahkiyaw êsa okî-nâspici-nipâhtâwâw.	It appears that they had all gone to sleep beyond hope of revival.	idiom	[4] Perhaps read okî-nâspitsi-nipahâhtâwâw : “they had killed him beyond the possibility of revival”.	The footnote suggests an idiomatic reading 'beyond the possibility of revival,' which is a conventional expression for permanent death.
31	1	pct-02-the-character-and-knowledge-of-the-cree-louis-moosomin	kahkiyaw kêkway mac-âyisak ahpô ayîsiyiniwak kî-nâ-nipahitôwak, maci-maskihkiya ê-âpacihtâcik, ê-piscipôwihtocik.	All kinds of evil beings or person have killed one another, by using bad medicines to poison one another.	literal	[5] CHECK pistispowihtocik	The footnote refers to 'pistispowihtocik' (likely the word in this sentence) but only asks to check it, giving no figurative information; the sentence describes killing by poison literally.
40	4	pct-03-dances-adam-sakewew	namôya wîhkâc ê-kisiwâsihk, êwako mîkiwâhp kâ-âpacihtâcik nêhiyawak.	It is never in anger that the Cree use this lodge.	idiom	[1] LB: The insistence upon prompt return to work and upon absence of black magic (“it is never in anger”) are, of course, pleas for the dances, some of which have been forbidden by the government. The informant spoke much more freely when notes were not being taken; when dictating he broke off at frequent intervals w...	Per the footnote, “it is never in anger” is a plea meaning absence of black magic, a conventional non-literal expression (idiom) rather than a literal statement about anger.
42	0	pct-03-dances-adam-sakewew	awa kâ-wî-nipâkwêsimôwinihkêt, "kitâpahta ôma!" "kitâpam awa, nôhtâ kisê-manitôw, kitawâsimis ê-wî-kanawêyihtamawak kita-pîhtwât!" "miy sôhkisiwin awa kitawâsimis kâ-kanawêyihtamawak cistêmâwa." "kanâci, êkâ kêkway ta-sêkihikocik ayîsiyiniwak." "ita mânokêyâni, kitawâsimisak kâ-wî-mânokawakik, kita-kitâpahtahkik wîkiwâ...	He who is about to give the Sun-Dance, “Look upon this thing! Look upon this tobacco, God, my Father, which I shall keep for Thy child to smoke. Give power to Thy child for whom I keep the tobacco. Moderate him, so that mortal men be not frightened by aught. There where I set up the lodge which I am about to erect for ...	literal	[2] LB on taw-okimâwahk : Doubtless error of record.	Bloomfield's footnote comments on a recording error in 'taw-okimâwahk', not on figurative language; the passage is a direct prayer with no non-literal expressions.
44	2	pct-03-dances-adam-sakewew	êwako ohci ayîsiyiniwak, pêyak kâ-nipâkwêsimôwinihkêt.	This is why; for the sake of mankind is why one gives a Sundance.	literal	[3] LB: Informant had explained that not anyone, but only he who had been so commanded in a vision by a Thunderer, could give a Sun-Dance.	The footnote clarifies the cultural requirement that only one commanded in a vision can give a Sundance, but this is a literal explanation, not a figurative expression.
55	1	pct-03-dances-adam-sakewew	êkwa mistikohk tâpisiniyiwa mostoswak waskasîwâhk ohci ê-apisîsisicik.	To a pole are fastened the smallest of the hoofs of buffalo.	literal	[4] LB: Or, “small things (animate: rattles?) made of buffalo-hoofs.”	The footnote offers an alternative literal translation of 'smallest of the hoofs' as 'small rattles made of buffalo-hoofs,' but this is still a literal description, not figurative.
87	5	pct-06-how-sweet-grass-became-chief-coming-day	êkwa ninisô nêhiyawak êkota nîpawiwak wâtihkânihk cîki.	And the Cree stood there close to the pit.	literal	[3] LB on ninisô : Word unknown to me; probably a mishearing.	Literal statement; Bloomfield's footnote on ninisô as an unknown word does not indicate figurative language.
103	0	pct-07-how-sweet-grass-became-chief-second-version-simon-mimikwas	kîtahtawê pêyak nêhiyaw: "ôtê ohci wayacâwîwak."	Presently a Cree called out, “They are escaping over here.”	idiom	[1] ?? wayacîwî-wak ‘break into run’	Bloomfield's footnote merely glosses 'wayacâwîwak' as 'break into run', a literal description of sudden running; no figurative language is indicated.
104	1	pct-07-how-sweet-grass-became-chief-second-version-simon-mimikwas	pâskisamâkwak; namôya wî-nakîwak.	The others shot at them, but they would not halt.	literal	[2] CHECK mos -> mosci [3] CHECK têpwêwâcik	The footnote checks the word 'mosci', but does not indicate figurative language; the sentence describes shooting and halting literally.
104	2	pct-07-how-sweet-grass-became-chief-second-version-simon-mimikwas	pêyak câpês isiyîhkâsôw; pêyak waskasîw-âwâsis isiyîhkâsôw, ê-osîmihtocik.	One man was named Chapess, another Claw-child; they were brothers. Then, “Get ready your knives!” said the Cree.	literal	[2] CHECK mos -> mosci [3] CHECK têpwêwâcik	The footnote checks 'têpwêwâcik', but the sentence is a literal statement of names and relationship.
106	1	pct-07-how-sweet-grass-became-chief-second-version-simon-mimikwas	êkâ ôma askiy ôma wîwotinaskêyiwin okosisa ôta kî-okimâwiyiwa.	And here, on this very land, when the Reserve was assigned, his son was chief.	idiom	[4] LB on wîwotinaskêyiwin : If correctly recorded, then “the taking of land,” i.e. the assignment of Indian Reserves	The footnote explains the term 'wîwotinaskêyiwin' as 'the taking of land' used for 'assignment of reserves' but does not state it is figurative; the rest of the sentence is non-figurative.
129	0	pct-09-sweet-grass-defeats-the-blackfoot-and-sarsi-coming-day	"nama kêkway," itwêwak nêhiyawak.	“None at all,” answered the Cree.	literal	[1] KR: Book has the three sentences of this paragraph on separate lines and indented as paragraphs, but with no paragraph number.	The footnote is about the layout of the text, not figurative language. The sentence is a direct statement with no implicit comparison or conventional non-literal expression.
129	1	pct-09-sweet-grass-defeats-the-blackfoot-and-sarsi-coming-day	cikêmâ nama kêkway nipahâwak nêhiyawak.	And in fact, none of the Cree had been killed.	literal	[1] KR: Book has the three sentences of this paragraph on separate lines and indented as paragraphs, but with no paragraph number.	The footnote discusses formatting, not meaning. The sentence reports a factual statement plainly without metaphor or idiom.
129	2	pct-09-sweet-grass-defeats-the-blackfoot-and-sarsi-coming-day	"kiyawâw mâka?" itêwak nêhiyawak.	“And you?” the Cree asked them.	literal	[1] KR: Book has the three sentences of this paragraph on separate lines and indented as paragraphs, but with no paragraph number.	The footnote concerns the paragraph indentation, not figurative language. The sentence is a straightforward question with no non-literal elements.
165	17	pct-10-four-cree-resist-the-blackfoot-coming-day	êkwa ê-kî-tapasîyit, êkwa ê-wâ-wâpamâcik otêmiwâwa. awa kisêyiniw kâ-kî-miyiht misatimwa, êwako piko pimâtisiyiwa, êsa ê-kawipitisoyit, oskâtiyihk ê-tâpakwâtahk pîsâkanâpiy ohci awa misatim. êkosi isi otinêw awa kisêyiniw.	Then when the others had run away and they looked at their horses, only the horse which had been given to the old man was alive; it had apparently thrown itself down on the ground by getting its foot snagged in the tether.	literal	[1] LB on êh-tapakwâtahk : This word is probably wrongly recorded; the translation is a guess.	Bloomfield's footnote on 'êh-tapakwâtahk' notes the word is probably wrongly recorded, not a figurative expression; thus literal.
176	0	pct-11-the-story-of-solomon-chihtchikwayow	mosci wâpamêwak ayahciyiniwa ê-pâ-pasahkâpiyit, osâm kisiwâk ê-kapêsimostawâcik.	Plainly they could see even when a Blackfoot blinked his eyes, so close had they camped to them.	literal	[2] LB on moscis : For moscih or moscih isih .	The footnote provides a variant form of 'mosci' and does not indicate figurative language.
179	0	pct-11-the-story-of-solomon-chihtchikwayow	êkwa ê-pôn-âpihtâwi-kîsikâk, kîtahtawê ômisi itwêw sâyiman: "âta niwî-kawacin; âta wiya niya nika-pimâtisin," itwêw, "kiya mâka?" itêw manitowi-kihiwa.	When noon had passed, Solomon spoke: “I am almost frozen to death; yet I shall live,” he said; “But as for you?” he said to Spirit-Eagle.	idiom	[4] LB on nikah-pimâtisin : I.e. “I feel sufficient mystic power in me to know that I shall live.”	Bloomfield's footnote explains that 'nika-pimâtisin' means 'I feel sufficient mystic power in me to know that I shall live,' which is a non-literal, conventional expression, thus an idiom.
216	0	pct-12-the-treacherous-wife-coming-day	"ômisi nika-itâw," itwêw awa iskwêw.	“Thus I shall speak to him,” said the woman.	literal	[1] LB: What she would say was not dictated.	The footnote explains that the woman's words were not dictated, indicating a literal statement of intent; no figurative language is described.
221	1	pct-12-the-treacherous-wife-coming-day	ê-wî-pasikôt, owîkimâkana kâ-otihtinikot, ê-wî-otamihikot.	When he tried to get on his feet, his wife laid her hands on him and tried to distract his attention.	literal	[2] CHECK ka -> kâ	Bloomfield's footnote only notes a textual correction (CHECK ka -> kâ) and says nothing about figurative language; the sentence is a literal account of physical actions.
268	0	pct-13-the-magic-horse-adam-sakewew	êkwa ôhi kâ-kwatakihikocik wâpastimwa kâ-têhtapiyit, "kîspin nâpêhkâsôw, pê-môskîstawici, wîsta nika-pê-môskîstâk." "kîspin nâpêhkâsoci wîsta ta-pakicîw." "êkota nika-nipahâw;" "nika-tahkamâw ôma ohci môhkomân," itêyihtam.	As to the rider of the white horse who was so sorely besetting them, “If he is brave, when I come to attack him, he too will come to attack me. If he is brave, he will dismount. Then I shall kill him; I shall stab him with this knife,” he thought.	literal	[3] Probably an erroneous direction in one of these verbs.	The footnote mentions a possible error in a verb direction, not any figurative language. The sentence itself consists of straightforward literal statements of intent and action.
309	1	pct-14-the-story-of-cherry-tree-adam-sakewew	kêkâc ê-sêskisit, kâ-pâskiswât, aspin ê-sêskisit.	When he had almost disappeared among the trees, he was fired at, and then he went out of sight.	literal	[3] LB on kâ-pâskiswât : I have translated as though it were kâ-pâskisoht , for I do not understand the form in the text: “he shot (with gun) at the other(s).”	Bloomfield's footnote discusses a grammatical point about the verb form kâ-pâskiswât and does not indicate figurative language; the sentence is a literal narrative.
332	16	pct-15-the-story-of-skirt-simon-mimikwas	kwayasitêw, kayâs mahîkhanisisa ê-mônahwât.	She went into the pit, digging for old wolflings.	metaphor	[1] LB on mahîkhanisisah : The translation given is literal; either the record is wrong, or the word has some derived meaning (name of an edible root?)	Bloomfield's footnote on 'mahîkhanisisah' suggests the word may have a derived, non-literal meaning (e.g., an edible root), indicating a possible metaphorical use rather than straightforward 'wolflings'. [Gold audit] Footnote states the given translation IS literal; it only hedges about which word was transcribed, not...
344	4	pct-15-the-story-of-skirt-simon-mimikwas	êkosi sipwêhtêw, konita itê ê-itohtêt, ê-osâm ê-nêpêwisit, mistahi ê-kitimâkisit.	So now, early one morning, he went out of the tent. He went away, no matter where, for very shame at his great poverty.	literal	[2] CHECK: ?? e-osami-nepewisit	The phrase 'ê-osâm ê-nêpêwisit' (for very shame) is literal; the footnote marks it with a query but does not indicate figurative language.
360	1	pct-15-the-story-of-skirt-simon-mimikwas	êkosi kotakak ê-kîskotâtocik, ôta pêmipayitwâwi, "nama êskwa kikîskotâton." "âsay mihcêt kitôskinîkîmak," itik ôhi kâ-pimipayiyit.	So then, whenever the others went out to the attack, as they went past there, “Not yet have you gone to the attack. Already many of your men have gone,” they who rode past said to him.	literal	[4] CHECK kîskotâto-. HCW: unsure [5] LB on quote: Apparently I missed the verb.	The footnote discusses the verb 'kîskotâton' with uncertainty, but describes no figurative language; the sentence remains a literal account of dialogue and action.
405	0	pct-16-rock-sculptures-coming-day	kîtahtawê nitawi-sipwêhtêwak, êkwa awa ayahciyiniw ita kâ-pimisihk kâ-nipahiht, kîkway têhtahêwak.	Presently they set out for that place, and where that Blackfoot lay who had been slain, they put him up on something.	idiom	[1] LB on kîkwa : Word-avoidance, têsipicikan : “scaffold”.	The footnote explains that 'kîkwa' is a word-avoidance term for 'scaffold', a conventional non-literal expression, thus idiomatic.
409	0	pct-17-a-battle-coming-day	"namôya nikiskêyihtên tânitê ê-ohtohtêt awa ayahciyiniw kâ-nipahiht."	“I do not know from where he came, that Blackfoot who has been killed.”	idiom	[1] LB: I suspect that there is a tabu, - except for certain special circumstances, cf. below in this story, - against saying, “whome I (or we) have killed.” Certainly some of my Plains Cree friends have killed their man, but I have never heard them, even in telling of war, mention such a fact.	The footnote discusses a cultural taboo around directly saying 'whom I have killed,' but the sentence itself is a plain literal statement; no figurative language is present.
419	2	pct-17-a-battle-coming-day	kîtahtawê kâ-wâpamât ôhtâwiya ita ê-apit ê-pê-itohtêyit.	Presently he saw his father coming to where he sat.	literal	[3] LB: A typical Central Algonquian sentence, such as for obvious reasons is not often obtained in dictation or in the laborious process fo syllabic writing. In length and suppleness of subordination it resembled earlier Indo-European, e.g. Latin.	The footnote (Bloomfield's note 3) applies, commenting on the sentence's structure and rarity, but it contains no figurative expression. Sentence is literal.
421	0	pct-17-a-battle-coming-day	"â, nîso nipê-tahkamâwak;" "otêmiwâwa nitôtinimâwa; mîna ostikwâniwâwa nitôtinên."	“Oh, two I stabbed on the way; I took their horses; and I took their heads.”	idiom	[4] LB on ostikwâniwâwa : “Head” for “scalp”, as often; I do not know whether this locution dates back to the antecedents of the custom.	Bloomfield notes that 'ostikwâniwâwa' literally means 'their heads' but is used here for 'scalps,' a conventional non-literal substitution, fitting the idiom class.
469	6	pct-18-a-brave-boy-coming-day	ê-tapasîyit nîso, ê-tâh-tâwikisiniyit mistikohk, osâm ê-sêkihât, êwakoni mîna pimwêw; nipahêw mîna.	While two fled, one kept bumping into things, so much had he frightened him; this one too he shot; he killed him too.	literal	[1] LB on nîso : Evidently I here missed the word pêyak : “one (of them)”.	Although the footnote notes a likely mishearing of 'nîso' for 'pêyak', it does not indicate figurative language; the sentence describes actions literally.
483	1	pct-18-a-brave-boy-coming-day	kapê-tipisk pimipayiwak.	They rode all night.	literal	[2] CHECK tipiskwah	The footnote '[2] CHECK tipiskwah' flags a word form but does not indicate any figurative language; the sentence itself is a literal statement.
485	3	pct-18-a-brave-boy-coming-day	ispî ê-wâpamihcik, ê-pê-sipwêpayit pêyak oskinîkiw, awîniki ôki êyakonik, "nipahâwak," kâ-kî-itwêt.	When they were seen, a young man came to them from the camp; whom did he see, but those of whom it had been said that they were killed!	literal	[3] LB on kâ-kîh-itwêt : Probably read as kâ-kîh-itwêhk : “it was so reported”, as in translation.	Bloomfield's footnote only clarifies the verb form as 'it was so reported'; the expression is a literal report of speech, not figurative.
499	3	pct-19-the-jealous-warrior-coming-day	ê-kîsi-mîcisocik, awa kâ-kî-nipahât owîkimâkana pasikôw; sipwêhtêw, ohpimê ê-nitawi-nahapit, ê-wayawîhtamâtot, ê-tapahtiskwêyit.	When they had eaten, he who had slain his wife arose; he went and sat down somewhere, weeping alone, with his head bowed in grief.	literal	[1] LB on êh-wayawîhtamâtot : A particle, wayawîhtah “going outside,” is here compounded with the verb; if correctly recorded, it is of unusual formation.	The sentence describes actions literally. The footnote comments on the unusual formation of 'ê-wayawîhtamâtot', but this is grammatical, not figurative.
547	1	pct-21-a-poor-assiniboine-becomes-chief-adam-sakewew	ê-kî-kîsihât, takohtêw.	When he had finished it, he tied it up.	idiom	[2] LB on tahpotêw : Probably takohtêw : “he came back to the house.”	The footnote suggests a variant reading 'takohtêw' but identifies no figurative language; the sentence is a literal statement about finishing and tying up the sled.
561	2	pct-21-a-poor-assiniboine-becomes-chief-adam-sakewew	otinam; oyâkanihk iskotêwâpoy sîkinam, êkwa êwako ê-minihkwêcik.	He took the whiskey and poured it into a bowl and then they drank it.	literal	[3] LB's translation merged into first sentence of next paragraph.	The sentence literally describes taking whiskey, pouring it, and drinking. The footnote notes that the translation was merged into the next paragraph, but it indicates no figurative language.
571	0	pct-21-a-poor-assiniboine-becomes-chief-adam-sakewew	"kahkiyaw pêtâyiw pôsihtâyêko ta-pê-sipwêhtêwak." "mahti nika-wâpamimâwa owîkimâkana mistahi kâ-atoskêyit."	“When you have loaded it all, let them set out and come here. I should like to see his wife who does so much work.”	literal	[4] LB on pêtâyiw : Probably an error.	The footnote suggests a probable error in 'pêtâyiw' but does not indicate any figurative language; the sentence is a literal instruction to load and set out.
620	1	pct-22-an-embassy-to-the-snakes-simon-mimikwas	wiyâpahtamâhko mîkiwâhpa, nikâsowânân, êkâ ta-wâpamikoyâhkok ayahciyiniwak, ê-pimohtatâyâhk ôtê ohci ayiwinisa, ê-nitawi-wîtaskiyâhk wâhyaw awasâpisk.	When we saw any tipis, we hid from the people, lest the Blackfoot see us. We were carrying garments with us, from here, for we were bound on an embassy far beyond the Rocky Mountains.	literal	[1] CHECK ?? kâsow VTA - RELATIONAL -wânân 1eAIrel3	The sentence describes actions literally; the footnote provides a grammatical gloss for 'nikâsowânân' and does not indicate figurative language.
635	0	pct-22-an-embassy-to-the-snakes-simon-mimikwas	êkosi êkwa, "wâpamaci ayahciyiniw, wî-nipahiski, wêpinâhkanik ôki misatimwak kâ-miyikawiyêk." "mistahi mâh-mîhkawikiwak êkonik." "piko kîwê- tapasîhkêk." "êkosi ta-miywâsin, takosiniyani kitaskîhk."	And so then, “If you see Blackfoot and they want to kill you, give rein to these horses that have been given to you. They are very swift. Simply flee for home. In this way you will easily reach your country.”	literal	[2] LB on kihîh : Probably kîwêh- : “homeward”.	The footnote merely clarifies the meaning of 'kîwê-' as 'homeward', with no indication of figurative language; the text is a literal command.
696	0	pct-24-a-blackfoot-adulteress-and-her-salteau-husband-mrs-maggie-achenam	êkwa mâh-mâsihêw iskwêw.	Then the woman lay with him.	idiom	[1] LB on mâh-mâsihêw : Literally, “wrestle”; in the present sense a common and, strangely enough, euphemistic expression.	The footnote explains that mâh-mâsihêw literally means 'wrestle' but is a common euphemism for 'lay with', making it a conventional non-literal idiom.
699	1	pct-24-a-blackfoot-adulteress-and-her-salteau-husband-mrs-maggie-achenam	kêtahtawê êkwa ocihcîyiw otinam; ocâhcanisiyiwa otinimêw.	Presently she took his hand; she took a ring from his finger.	literal	[2] LB: Our narratress forgets to develop this motif.	The sentence is a straightforward, literal account of her taking his hand and ring; Bloomfield's footnote comments on narrative structure ('forgets to develop this motif'), not on figurative language.
732	5	pct-24-a-blackfoot-adulteress-and-her-salteau-husband-mrs-maggie-achenam	iyikohk êkâ ê-wâpamât sipwêhtêw.	When she saw him no longer, she went on.	literal	[4] Book has no space between êk and êh-wâpamât .	The footnote notes an orthographic detail, not figurative language; the sentence is literal.
762	0	pct-24-a-blackfoot-adulteress-and-her-salteau-husband-mrs-maggie-achenam	"êha," itêw; "ê-pê-tapasiyân."	“No,” she answered her; “I ran away and came here.”	literal	[5] This is the agreeing answer to a yes-or-no question; if the question, as here, is put negatively, êhag corresponds to our “No.”	Footnote [5] explains the literal discourse function of 'êha' as a negative agreeing answer, not any figurative usage.
830	1	pct-27-how-the-blackfoot-killed-their-wives-mrs-maggie-achenam	ê-nakiskawât owîkimâkana êkwa pêyak nâpêsisa ê-wîcêwâyit, nîkân owîkimâkana pa-pî-pimwêw.	When he encountered his wife and a boy who was with her, first he shot arrow after arrow into his wife.	literal	[1] NB weird reduplication	Contains the reduplicated form 'pa-pî-pimwêw' noted in the footnote, but the expression remains literal.
833	0	pct-27-how-the-blackfoot-killed-their-wives-mrs-maggie-achenam	êwako mîna pêyak ayahciyiniw otôtamôwin; maywês ihtakohk wiyasôwêwin êwako kâ-kî-ispayik; mêkwâc paskwâwi-mostoswa ê-ohtâpanihocik ayîsiyiniwak, ayahciyiniwak, mîna pwâsîmowak, sasîwak, kinêpikoyiniwak, kâ-otaskîwikamikowak, nahkawiyiniwak, êwako anima kâ-kî-ihkihk.	This too was a custom of the Blackfoot; before there was any law was when this took place; when the people were still living on buffalo-flesh, - the Blackfoot and the Assiniboine, the Sarsi, the Snakes, the Earth-Lodge People, the Salteaux, - that was when this took place.	literal	[2] LB on k-ôtaskîwikamikowak : I have not been able to identify this tribe.	The sentence lists historical facts about the Blackfoot custom and other tribes, with no non-literal expression. Bloomfield's footnote comments on an unidentified tribal name but does not describe any figurative usage.
846	3	pct-29-an-assiniboine-war-party-is-stopped-by-evil-portents-chihtchikwayow	asê-takosinomakaniyiw, yêkaw pisisik êkotowahk ohci kâ-kimiwaniyik.	It came backwards; a downpour of sand was the rain.	metaphor	[1] LB on asê-takosinomakaniyiw : The sandstorm is viewed as though the Thunderers were presenting themselves backwards; hence solid rain instead of liquid.	Bloomfield's footnote explains that the sandstorm is metaphorically viewed as the Thunderers presenting themselves backwards, causing solid sand rain instead of liquid rain.
849	0	pct-29-an-assiniboine-war-party-is-stopped-by-evil-portents-chihtchikwayow	pêyak oskinîkiw: "nitawi-nipa; mîcisôhâhkahk nipahaci."	One youth was told, “Go kill it; let us eat, when you have killed it.”	literal	[2] CHECK micisowahkahk	Bloomfield's footnote only says to check the word 'micisowahkahk', giving no indication of figurative language. The sentence is a straightforward command to kill something and eat it.
854	0	pct-29-an-assiniboine-war-party-is-stopped-by-evil-portents-chihtchikwayow	êkwa ê-mêkwâ-pimohtêcik kisâstêyiw; nôhtêyâpâkwêwak.	Then, as they marched along, the weather grew hot; they became thirsty.	literal	[3] CHECK eh-mekwac - HCW: REPAIR	The footnote is a textual note about 'eh-mekwac' and does not indicate figurative language. The sentence is literal.
898	0	pct-33-cannibal-possession-mrs-maggie-achenam	"ka-kakwêcimik," itêw osîma, "'awîna kâ-mîcisot?' kika-itik." "'wiya awa nisîm,' kika-ititin." "'cî?' ititâni, "êha," kika-itwân." "êkây êkosi wî-itwêyini, ka-nipahitin."	“He will ask you,” she told her sister, “'Who has been eating here?' he will ask you. 'Why, my sister here,' I will say of you. When I ask you, 'Isn't that so?' you will answer, 'Yes.' If you do not speak thus, I will kill you.”	literal	[1] LB on cî : This particle, the regular sign of a yes-or-no question, is not ordinarily used along; one says tâpwê cî?	The footnote discusses the interrogative particle 'cî', which is a grammatical note with no indication of figurative language; the sentence is literal.
923	6	pct-34-the-pock-mark-cure-mrs-maggie-achenam	êkwa ê-pâskît, namôya kakêtihk ta-kahkâpêwiw oskinîkiw.	And when he opened the lodge, whole and without flaw in body was the youth.	idiom	[1] LB on kakêtihk : Unknown word	Bloomfield's footnote on 'kakêtihk' calls it an unknown word, but the sentence as a whole is a literal description of the youth's healed state; no figurative language is indicated.
937	2	pct-35-a-woman-kills-a-great-serpent-coming-day	êkwa ê-otihciyit kinêpikwa, tâpiskôc sôniyâw ostikwân êsinâkwaniyik.	And the serpent's head looked like bright metal.	simile	[1] LB on êh-otihciyit : Meaning unknown; probably error.	The footnote concerns the unknown word 'êh-otihciyit' and does not describe figurative language, but the sentence directly contains an explicit comparison with 'tâpiskôc' ('like'), making it a simile.
1,092	2	pct-37-man-and-bear-coming-day	tâpiskôc ê-wî-tapasiyit, itêyihtam, ê-kitâpamikot ôhi wâkayôsa.	It seemed to him as if it wanted to flee, the way the bear kept looking at him.	simile	[4] LB on êh-kiti-kitâpamikot : -kiti- is probably my error.	The footnote notes a probable transcription error in 'ê-kitâpamikot', but the sentence still uses 'tâpiskôc' ('as if') to express a simile.
1,096	3	pct-37-man-and-bear-coming-day	êkwa osîhtâw ita ê-wî-pôsit, ôma sîpiy ê-wî-âsowahahk.	So now he made that on which to embark, so as to cross this river.	idiom	[6] LB on ê-wîh-pôsit : Word avoidance: mihtos “raft”, freely used in Text 36.	The phrase 'ê-wî-pôsit' (on which to embark) is a word avoidance for 'mihtos' (raft) per the footnote; this is a cultural substitution, not a figurative expression. [Gold audit] Word-avoidance substitution ("raft"): the word used does not compositionally denote its referent by convention, same phenomenon labeled idiom...
1,099	0	pct-37-man-and-bear-coming-day	"hâ, nikwêmê, nisâkwêyimon!" "ôki wêmistikôsiw awa kâ-wî-otihtak kika-nipahik." "êkwa mîna nitôtêmak otihtakwâwi, kîskwêwak oskinîkiwak; kika-nipahikwak." "namôya nika-kî-kostikwak oskinîkiwak; kika-nipahikwak." "namôya kinôhtê-tako-wîcêtin," itêw.	“Oh, Brother, I cannot do that! These people, this Frenchman to whom I am going, will kill you. And when I reach my fellow-tribesmen, the young men are reckless; they will kill you. It is unlikely that I can bring the young men to respect my wishes; they will kill you. I do not want to have you with me when I arrive wh...	literal	[7] LB: In such a matter, the conduct to be expected of a white man is on a level with that of the most reckless Indian adolescent.	The footnote comments on the conduct of white men compared to reckless Indian adolescents, but it does not point to any figurative language in the Cree text. The text consists of literal statements and a refusal.
1,104	0	pct-37-man-and-bear-coming-day	êkosi ati-pasikôw, ê-nakatât ôhi wâkayôsa, ê-âsowahahk ôma apisîs ê-nipîwisiyit; ministikohk ayisk kâ-nakatât.	Then he arose, and left the bear, and crossed the bit of water that lay between; for it was on an island that he left the bear.	literal	[9] CHECK -siyit as an inanimate diminutive suffix on 'have water'	The footnote notes a diminutive suffix on 'nipîwisiyit' but does not indicate figurative language; the sentence literally describes crossing a small body of water.
1,110	2	pct-37-man-and-bear-coming-day	ê-kîsi-mîcisocik, sêmâk wâpowayân, papakiwayânasâkay, ospwâkana, ciscêmâsa, kocawâkanisa ê-miyikot wîstâwa, "ômatôwahk namôya ka-kî-miyitin; namôya ka-miywêyimâw," ê-itikot; "kisîm ta-kaskikwâtam ta-otâsiyan," itik.	When, they had eaten, at once his brother-in-law gave him a blanket, a shirt, a pipe, tobacco, and matches, and said to him, “These things here I cannot give you; you would not like them; your sister will sew something into leggings for you,” he told him.	literal	[11] LB on omatôwahk : Gesture to trousers; ordinarily one says nitâs : “my trousers”, mitâs : “trousers” etc.; but this primarily means the native legging-like breeches, aid in this passage a distinction between the two is desired.	The footnote explains the literal use of 'ômatôwahk' to refer to the items, which is a conventional distinction rather than figurative language.
1,121	0	pct-37-man-and-bear-coming-day	iyikohk mîna ê-tipiskâyik, "ahâw, niwîkimâkan, mahti mistahi astâ êkwa mîciwin, kistês kâ-mîcit mâna." "mâskôc awa nânitaw ê-itâpacihtât, namôya êkoyikohk ta-kî-kitât, iyikohk mâna kâ-astêyiki."	When night had come again, “Now my wife, place a great deal of food for your brother to eat. It must be that he uses it for something or other; he could not possibly eat up as much as is always at his place.”	idiom	[12] LB: Literally, “Place in great amount the food which your brother always eats.”	The footnote gives a literal translation of the quoted speech and does not indicate any figurative language; the sentence contains straightforward commands and speculation without metaphor, simile, or idiom.
1,128	0	pct-37-man-and-bear-coming-day	ômisi itêw: "êsa awa mâna mistahi kâ-asamat kistês; êsa awa mâna wâkayôsa ê-nitawi-asamât." "nikî-nitawi-otihtên ita mâna kâ-asamât; mâka namôya niwâpamâw wâkayôs," itêw; "hâw, nawac êkwa mistahi astawâhkan wiyâkanihk, ta-kîspoyit wâkayôsa," itêw.	He said to her: “As to this great amount of food you have been giving your brother, it seems he has been going off to feed it to a bear. I have been down to the place where he feeds it; but I have not seen the bear,” he told her; “So now, do you put a great deal into the bowl, that the bear may stuff itself,” he told h...	literal	[14] LB: Perhaps with ill intent toward the bear.	The footnote comments on the speaker's possible ill intent, not on any non-literal meaning, so the language is literal.
1,144	0	pct-38-bad-owl-adam-sakewew	kîtahtawê wêmistikôsiwak mâhamwak êkota wîcihôwin.	At the time of which I shall tell, the White Men were going down the river for the Hudson's Bay Company.	idiom	[1] LB on wêmistikôsiwak : Really “Frenchman”, but the term is often used for “white man” in general; this is here the case, if my understanding of wîcihôwin as “Hudson's Bay Company” is correct. I have tried to analyze the incidents in this story in _Atti del XXII Congresso degli Americanisti_ (Rome, 1928) II, 23 ff...	The footnote notes that wêmistikôsiwak literally means 'Frenchman' but is used here for 'white man' in general, a non-literal extension of the term. [Gold audit] "Frenchman" generalized to "white man": specific-instance-for-category extension within the same domain (ethnonym), not a cross-domain analogical mapping — r...
1,154	0	pct-38-bad-owl-adam-sakewew	"nîsta iskwêw kikî-nihtâwikihik!" "piko wâh-tôtaman kâ-tôtaman!" itêw.	“You too were born of a woman! It seems that you do anything that comes into your head!” he said to the other.	literal	[2] The translation follows the text; probably however, the last word is a slip of the tongue or an error of record for ka-tôtên , giving the meaning: “You will do whatever you want,” i.e., “I shall have to take the consequences of interfering with you; I cannot do other than I am doing.”	Bloomfield's footnote suggests a possible slip of the tongue or error of record, not a figurative use; the translation follows the recorded text literally.
1,255	0	pct-39-a-bony-spectre-abducts-a-woman-adam-sakewew	êkosi kîtahtawê wîwiw; tâpiskôc wîwiwak ostêsa.	Then, in the course of time, he took a wife; he took his wife from the same family as had his elder brother.	simile	[2] LB: Literally, “they had wives in the same way”; the interpretation in the text is a surmise.	Bloomfield's footnote gives a literal translation 'they had wives in the same way' and notes the text's interpretation is a surmise, pointing to figurative language; the Cree uses the simile marker 'tâpiskôc' ('like'), making this a simile.
1,279	0	pct-39-a-bony-spectre-abducts-a-woman-adam-sakewew	"hây, nitawâsimisak kî-nîpawîstâtowak." "âta nôton, 'êkâ wiya êkotôwahk iyinito-ayisiyiniw ohtin iskwêw,' nikî-itâw awa nikosis; "manitôwiwak iyini-ayisiyiniw," nikî-itâw mâna, wiyîhtamawaki kêkway, âhci piko kâ-tôtahk, kâ-katâc ê-onâpêmiyit kâ-maskahtwêt awa nikakêpâtisîm, êkâ ê-tâpwêhtawit." "- nikosis, êkosi awa ê-t...	“Alas, my children have stood facing each other! Although often, 'Do not take a woman of the common, mortal men,' I said to my son; 'Of manitou nature are real men,' though I told him more than once, when I instructed him, yet none the less he did so, robbing, as if none other would serve, one who had a husband, this s...	idiom	[3] LB: Literally, “they have stood in relation to each other, by each other”, but the actual meaning is unknown to me. [4] LB on nôton : Unknown word. [6] LB on kiciwâm : Thus it appears that niciwâm : “my brother (man speaking(” has, among its many uses that of “my fellow-husband's brother.”	Footnote [3] indicates that 'kî-nîpawîstâtowak' has a literal meaning of 'they have stood in relation to each other, by each other' but an unknown actual meaning, suggesting it is a conventional non-literal expression (idiom). [Gold audit] Footnote says the actual meaning is unknown to Bloomfield; an admitted unknown ...
1,296	2	pct-39-a-bony-spectre-abducts-a-woman-adam-sakewew	ê-kîwêcik, namwâc cêskwa otihtam awa wîkiwâw, awa oskinîkiw, awa mîna ostêsimâw, âsay ita wîtimwa kâ-akociniyit, êkota âsay kâ-matwêwêyik, ê-sâkowêwiht.	When they went back home, that youth with his elder brother had not yet reached their dwelling-place, when already, from where the latter's sister-in-law lay high on the scaffold, there came the report of a gun, and they heard shouting.	literal	[8] LB on kâ-matwêwêyit : If correctly recorded, an animate form, my impression is, however, that -wêwê- : “noise” forms only inanimate verbs; if so, we should read matwêwêyik .	The sentence narrates events literally; the footnote comments on a possible grammatical mis-recording of 'kâ-matwêwêyit' but does not indicate any figurative language.
1,321	0	pct-40-crooked-moccasin-and-the-bony-spectre-adam-sakewew	"hâw, kotokwaskisin, nîswâw kêtisk ayîsiyinîwiwin kôtahon ôta ohci." "âsay niyânanwâw kêtisk ayîsiyiniwak pê-ayâwak ôta askîhk." "êkosi nîswâw kâ-itwêyân." "awa nakatamani askiy, kotak âniskê kita-ayisiyinîwiw." "êwako nipahikêhkâci: kotak mîna êkota ohci kita-ayisiyinîwiw."	“There, Crooked-Moccasin, twice a full span of human life you have here won from me. Already five times the full span have mortal men so far stayed on this earth. Thus it is that I say twice. When you in your present person leave the earth, another will take up mortal life where you leave off. When he dies of old age, ...	metaphor	[1] LB on kêtisk : On the meaning of this particle (given by Lacombe as “juste ce qu'il faut”) hinges the whole passage. It is not made clearer by the explanation at the end of the text. In both places, my translation is guess-work.	The footnote discusses the particle 'kêtisk' and notes uncertainty in translation, but does not describe any figurative language; the passage describes lifespans in literal terms.
1,354	1	pct-41-the-youth-who-was-a-bony-spectre-coming-day	nika-kakwêcihkêmon pita," itwêyiwa; "ê, kikitimâkêyimitin mâka, nikosis, piko ta-atâwêyân," itêw.	Let me first inquire,” said his father; “But I love and cherish you, my son, and there is nothing for me to do but buy her,” he told him.	literal	[1] LB on t-âtâwêyân : The word is atâwêw : “he trades (especially furs against White Man's products)”; I do not know whether it can bear the meaning I have given in the translation, or how else it may fit here.	Bloomfield's footnote on t-âtâwêyân discusses the semantic range of atâwêw ('trades') and expresses uncertainty about the translation 'buy her', but it does not indicate any figurative language; the sentence is a literal statement of the father's intention to trade/buy.
1,358	0	pct-41-the-youth-who-was-a-bony-spectre-coming-day	ê-pîhtokêyit, ômisi itêw, ê-kîsi-mîcisocik: "hâw, nitôtêm, kâ-ôh-natomitân, pêyak oskinîkiskwêw ê-akâwâtamâtân." "nisto êtokê kitayâwâwak oskinîkiskwêwak," itêw; "niyanân wiya ôtê paskwâhk kâ-ayâwâyâhk,- êkoyikohk miyo-atimêw mostoswa, iyikohk ê-ispisît,- êwako kimiyitin, miyiyini kitânis." "namôya niya ê-wî-wîcêwak, n...	When the latter came to the tent, he spoke thus to him, after they had eaten: “Now, Fellow-Tribesman, the reason I have invited you is because I want one of the young women. It appears that you have three young women,” he said to him; “That creature which we have here in the Plains Country, - then does he well pursue t...	idiom	[2] LB on êwako : He makes a circumlocution, instead of using the word “horse.” This may be the same word-avoidance as that which I met; the old man is talking, if not to a foreigner, at least to a member of a different branch of the Cree tribe, of a markedly different dialect.	Bloomfield's footnote describes a circumlocution for 'horse', which is a conventional non-literal expression indicating an idiom.
1,359	0	pct-41-the-youth-who-was-a-bony-spectre-coming-day	"yahô, nitôtêm, niya ani wiya nika-miywêyihtên, paskwâw-iyiniw tita-otêmiyân." "tâpwê mâka niyanân itê kâ-otaskiyâhk ma-manêpayiwak misatimwak," itêw; "namôya anohc nânitaw ka-kî-ititin, nitôtêm." "wiya tipêyimêw otawâsimisa ninôtokwêm; wiya kî-âyimihik ê-wî-ohpikihât," itêw; "mahti kiyi-itêyihtahk; nika-wîhtamawâw," i...	“Hoho, Fellow-Tribesman, as for me, I shall be glad to have an animal like the Plains Cree. Truly there where we others dwell, there is a lack of horses,” he told him; “I cannot at this time tell you anything, Fellow-Tribesman. It is my wife who has decision over her children; it is to her they gave trouble when she la...	literal	[3] LB on tit-ôtêmiyân : The word here is otêmiw : “he has a horse, dog, or other familiar animal”. Probably the form in the text is an error of speech or record for tit-otôtêmiyân , from otôtêmiw : “he has a kinsman,” and the sentence should be translated, “to have a Plains Cree in my family.” Cf. the next note.	The footnote discusses a possible error in the word 'tita-otêmiyân' and suggests it should mean 'to have a Plains Cree in my family'; this is a literal statement, not figurative language.
1,362	0	pct-41-the-youth-who-was-a-bony-spectre-coming-day	"nâh, êkosi mâna mâka kê-mêkiyahk!" "wiyâyêpac wiya otôtêmiyahk!" itwêw awa nôtokêsiw.	“Goodness, do let us give her, then! We ought to be glad to have him in our family!” said the old woman.	literal	[4] LB on otôtêmiyahk : Perhaps the reverse of the preceding error, for otêmiyahk or tit-ôtêmiyahk : “to have such an animal”.	The footnote comments on 'otôtêmiyahk' as a possible error for 'otêmiyahk' or 'tit-ôtêmiyahk', meaning 'to have such an animal', which is a literal expression; no figurative language is indicated.
1,390	0	pct-41-the-youth-who-was-a-bony-spectre-coming-day	"piciwân êkwa wîkiwâw paskwâw-iyiniw," itâw.	“The Plains Cree's people are moving their camp,” he was told.	idiom	[6] CHECK piciwânan WEIRD	The footnote only flags 'piciwânan' as weird, without indicating any figurative meaning; the sentence is a literal statement about moving camp.
1,402	1	pct-41-the-youth-who-was-a-bony-spectre-coming-day	namôya kêkway nikiskêyihtên," itêw.	I have no mystic knowledge,” he told her.	idiom	[8] LB on namoya : The normal combination is nama kêkway : “nothing”; here the more general negative namoya is used, probably because kêkway kiskêyihtam : “he knows something” has here the specialized sense of “he has mystic knowledge.”	The footnote explains that 'kêkway kiskêyihtam' has a specialized non-literal sense 'he has mystic knowledge', making it a conventional idiom.
1,440	0	pct-41-the-youth-who-was-a-bony-spectre-coming-day	êkwa nâha kisêyiniw miywêyihtam, "ê-nipahâhkatosot ninahâhkisîm," ê-itêyihtahk. êkwa awa oskinîkiskwêw namôya mâna wî-mîcisôw, ê-ati-asamiht; piyis mâna tâpwêhtawêw ôhtâwiya, ê-kâ-kakwê-sîhkimikot.	Then that old man off yonder rejoiced, thinking, “My son-in-law has starved to death.” And that young woman was always unwilling to eat, when she was given food; but in the end she always obeyed her father, who kept urging her.	literal	[11] tâpwêhtawêw probably typo	The footnote only notes a likely typo in 'tâpwêhtawêw'; no figurative language is described. The sentence is literal (rejoicing, obedience, urging).
1,462	11	pct-41-the-youth-who-was-a-bony-spectre-coming-day	kîtahtawê kêkway kâ-pêhtahkik ê-pê-matwêwêyik, kâ-pê-sâkôwêwiht.	Presently they heard the report of a gun and someone coming a-whooping.	literal	[12] LB on kâ-pêh-sâkôwêwiht : Probably read kâ-pêh-sâkôwêyit : “the other came a-whooping.”	The footnote concerns a textual variant of 'kâ-pê-sâkôwêwiht' but does not indicate figurative language; 'a-whooping' is a literal description of a sound.
1,546	0	pct-41-the-youth-who-was-a-bony-spectre-coming-day	"nîscâs, niwâpamânân nitawêmânân." "kêyâpic namôya nânapâcihow." "tâpwê êsa kikî-mihtâtik." "mayaw ê-nisitawêyimikoyâhk sêmâk pahpahkikawâpiw," itêw.	“Cousin, we have seen our kinswoman. Even now she wears no finery. It seems that truly she has been grieving for you. As soon as she recognized us, she shed tears,” he told him.	literal	[16] LB on ntawêmânân : nitawêmâw : “my sister (man speaking); my brother (woman speaking)” is widely used between persons of the opposite sex; whether the use here, in the sense of “my cross-cousin's wife (man speaking)” is specialized or not, I cannot say.	The footnote discusses the kinship term 'nitawêmânân' but does not suggest figurative language; the statement is literal.
1,620	1	pct-42-gaspard-louis-moosomin	êkwa wîtimwa nayômêw êkwa ocawâsimisa.	Then he took his sister-in-law and the children on his back.	literal	[2] LB on nayêw : The last word is almost certainly an error; probably read nayômêw : “he carried her on his back”; the sentence is somewhat tangled.	Bloomfield's footnote [2] corrects 'nayêw' to 'nayômêw' meaning 'carried on his back', a literal action. The note addresses a textual error, not figurative language, so the sentence remains literal.
1,635	0	pct-42-gaspard-louis-moosomin	"kipê-nitomitin, nicâhkos!" itêw êsa awa kâ-nitawi-nipahât.	“I have come to invite you, my gossip,” he who had come to kill her said to her.	literal	[3] LB on nicâhkos : he addresses her as “my sister-in-law”, with a word used by woman to woman. He throws off the disguise a few lines below, when he addressed his real sister-in-law as nîtim , a word used only between persons of opposite sex.	The footnote explains that 'nicâhkos' literally means 'my sister-in-law' used between women, with no figurative extension; the term is used literally in a deceptive context.
1,650	0	pct-42-gaspard-louis-moosomin	"tâpwê kikitimahin, nîtim, êkâ wîkimiyin," itwêw êsa awa iskwêw; "'tâpwê êtokê ê-kitimâkêyimât ôhi otawâsimisa?' kititêyimitih!" itêw êsa wîtimwa.	“Truly, you cause me sorrow, Brother-in-Law, by not marrying me,” said that woman; “'I wonder if he really loves the children!' I have been thinking of you!” she said to her brother-in-law.	literal	[4] LB on otawâsimisah : Literally, “his children”, instead of “his brother's children”; so usually of straight nephews and nieces, rather than the specific terms, nikosim and nicôsim .	The footnote explains that 'otawâsimisah' literally means 'his children' but is conventionally used for 'his brother's children', a fixed non-literal expression. [Gold audit] Footnote: "so usually of... nephews and nieces, rather than the specific terms" — this is Cree's regular, systematic kinship classification (bro...
1,659	1	pct-42-gaspard-louis-moosomin	tâpwê mâci-osîhtâwak êsa, ê-wî-kosâpahtahkik, ê-wî-kakwê-nipahâcik.	And so they set about building that which they would use for the medium's work, meaning to try to kill him.	literal	[5] LB on ê-wîh-kosâpahtahkik : This is the Ojibwa tcîsâhkân , Menomini tsî?sâhkyan , cf. Skinner, _Anthropological Papers of the American Museum of Natural History_, XIII, 192.	Footnote provides cognate forms for 'ê-wî-kosâpahtahkik' but does not indicate figurative usage; sentence is literal description of building the medium's tent.
1,659	3	pct-42-gaspard-louis-moosomin	nêwo-tipiskâw tahto-tipiskâw ê-kosâpahtahkik ôki maci-ayîsiyiniwak, namôya kî-itohtêyiwa.	For four nights every night those evil men used the medium's tent, but he did not go there.	literal	[5] LB on ê-wîh-kosâpahtahkik : This is the Ojibwa tcîsâhkân , Menomini tsî?sâhkyan , cf. Skinner, _Anthropological Papers of the American Museum of Natural History_, XIII, 192.	Contains 'ê-kosâpahtahkik'; footnote is on the same root but does not describe figurative language; sentence is literal about using the tent.
1,679	0	pct-42-gaspard-louis-moosomin	ômisi êsa itêw: "anohc êkwa kâ-wî-tipiskâk wîhtikôw kâ-wî-takosihk." "kîstanaw nitawâpitân," itêw êsa wîwa.	He said to her, “In this very night that is now at hand, is when the Windigo will arrive. Let us too be on the lookout,” he told his wife.	literal	[7] CHECK ntawâpahtân. HCW: probably best	The sentence reports speech and a straightforward suggestion to be on the lookout; there is no metaphor, simile, or idiom apparent. The footnote checks a word form but indicates no figurative meaning.
1,726	0	pct-43-the-birth-of-wisahketchahk-coming-day	"kinâpêm-mihko!" itêw awa owîkimâkana.	“Your husband's blood!” he said to his wife.	literal	[1] LB on kinâpêm-mihkoh : “Your husbands blood” would be kinâpêmak omihkowâw ; what we have here is a nonce-formation on the model of the normal type kinêpiko-mihkoh : “snake-blood”, in which the first member is a species of animal.	The footnote explains the morphological formation as a nonce-compound, but does not describe any non-literal meaning; without evidence of figurative usage, the phrase is taken literally.
1,747	0	pct-43-the-birth-of-wisahketchahk-coming-day	"cahcak, pêsiw nitawâsimisak;" "nikaskêyihtên ê-wî-nôhâwasoyân."	Crane, bring me my children; I am sad with longing to suckle my child.”	literal	[4] LB on câhcak : For câhcakiw : “crane”; she makes a personal name of it by dropping the final -iw , cf. e.g., cîhcîkwâyôw : “Gnawed-Tail” (as a man's name), for cîhcîkwâyôwêw : “he is gnawed at the tail.”	Bloomfield's footnote comments on 'cahcak' as a personal name derived from 'crane', but this is a linguistic note on word formation, not figurative language; the sentence is a literal request.
1,756	0	pct-43-the-birth-of-wisahketchahk-coming-day	ômisi itwêw awa cahcakiw; "hâw, cêskwa nîkân ôtê ayîsiyiniw kita-ohpikiw;" "'namêw' kika-isiyihkâtikwak," itêw ôhi tihtipistikwâna.	Thus spoke the crane: “There, off in yon future time man will come into being; 'Sturgeon,' they will call you,” it said to that Rolling Head.	literal	[5] LB: But the same informat tells me that Wisahketchak's mother is now the constellation called cihcipistikwân : “Rolling-Skull.”	The footnote clarifies that 'Rolling Head' refers to a constellation but does not describe figurative language; the sentence is a literal speech act and naming.
1,765	0	pct-43-the-birth-of-wisahketchahk-coming-day	êkosi ê-wî-nâtât, otapoyiwa êkota ê-ati-mitimêyâhtawêt wîsahkêcâhk, kâ-pôsiwêpahokot ôhi kisêyiniwa.	When, accordingly, Wisahketchahk came to fetch it, and was climbing out by holding on to the paddle, the old man threw him down into the canoe.	literal	[7] CHECK otapoyiwa (?otapôyiwa) HCW: contract	The footnote only checks the word 'otapoyiwa' and does not indicate any figurative language; the sentence describes physical actions literally.
1,779	3	pct-44-adventures-of-wisahketchahk-mrs-maggie-achenam	êkwa wîsahkêcâhk pimipahtâw sîpiy ôma ayi ê-sâ-sôpahtahk pimiy, sîpîhk.	Then Wisahketchahk ran and lapped up the fat from the river.	literal	[2] CHECK ayi	Bloomfield's footnote '[2] CHECK ayi' pertains to a lexical item in this sentence; the sentence is otherwise literal, describing running and lapping up fat.
1,800	2	pct-44-adventures-of-wisahketchahk-mrs-maggie-achenam	êkwa waniskâw; ocahpihcisa nitonawêw.	hen he got up; he looked for his tobacco-pouch.	literal	[3] possible êh-nitonikêt.	The footnote suggests 'possible êh-nitonikêt' as a variant, but describes no figurative language; the sentence is literal.
1,839	0	pct-44-adventures-of-wisahketchahk-mrs-maggie-achenam	êkwa ê-âstawîyik, nama kêkway mahkêsîs.	But when the fire subsided, there was no fox.	literal	[4] LB: Not “bad grammar” or simplification for my benefit: the Sweet Grass people regularly use nama kîkway with animates, as, nama kîkway ayôskanak : “There aren't any (more) raspberries.”	The footnote explains the grammatical usage of 'nama kîkway' with an animate noun, which is a literal statement about the absence of the fox, not figurative language.
1,841	3	pct-44-adventures-of-wisahketchahk-mrs-maggie-achenam	âsay mîna sipwêhtêw; kêtahtawê kâ-wâpamât picikîskisîsa ê-yâyakonamiyit oskîsikosiyiwa, ê-âh-akociwêpinamiyit sakâhk, êkwa ê-koskwâskopitamiyit, kâwi mâna ê-tâpiskopayiyiki.	He went on again; soon he saw some jays pulling out their eyes and tossing them so they caught in the brush, and shaking the bushes, whereupon the eyes would spring back into place.	literal	[5] CHECK -yihk. Obviative impersonal?? HCW: ?? [6] LB on picikîskisîsah : Bird not identified.	The sentence describes jays' actions literally within the narrative; Bloomfield's footnote identifies the bird but does not indicate figurative language.
1,869	0	pct-44-adventures-of-wisahketchahk-mrs-maggie-achenam	"nisîmitik, nîstâ nika-ocêwi-n," itêw.	“Little Brothers, I too shall be a fly,” he said to them.	literal	[7] LB on nik-ôcân : The demoninative of ocêw : “fly”, is ocêwiw , used below; here the humorous formation is as though there were a primitive verb stem ocâ- : “to be a fly.”	The footnote comments only on the humorous morphological formation of 'nik-ôcân' as if from a stem ocâ- 'to be a fly,' and does not indicate any figurative meaning.
1,888	8	pct-44-adventures-of-wisahketchahk-mrs-maggie-achenam	ê-wî-tapasît, pôskopayihêw otaskêkinwa; pitihkwaskamikisiw.	When he made to flee, he burst the skin he had been given; down he went with a crash.	literal	[8] CHECK pitihkwaskamikisin. HCW: Probably lexicon error.	Footnote [8] suggests a lexicon error in 'pitihkwaskamikisiw' but does not indicate any figurative language; the sentence is a literal description of bursting the skin and falling with a crash.
1,959	0	pct-44-adventures-of-wisahketchahk-mrs-maggie-achenam	êkwa, "pîhtokê," kâ-itikot iskwêwa, "kipê-wîwin," itêw.	Then, “Come in,” said the woman to him, “I have come to take you to wife,” he said to her.	literal	[10] CHECK kipê-wîwin	The footnote only indicates a need to check the phrase 'kipê-wîwin', with no mention of figurative language; the sentence appears literal in both Cree and English.
1,977	0	pct-45-wisahketchahk-visits-his-little-brother-the-duck-coming-day	êkosi wîsahkêcâhk ômisi itwêw wîsahkêcâhk: "êkâya nânitaw itwêhkan nôtokêsiw," itwêw wîsahkêcâhk: "nisîm wî-pê-kiyokêw; êkâya nânitaw itwêhkan."	Thereupon to her said Wisahketchahk: “Do not say anything, Old Woman,” said Wisahketchahk; “My little brother is coming to visit us; when he comes, do you be still!”	literal	[1] LB on itwêyak : Read itwêhkan ?	Bloomfield's footnote suggests an alternate reading of 'itwêyak' as 'itwêhkan'; this is a philological note and does not indicate figurative language. The sentence is a literal instruction to be quiet.
2,057	1	pct-46-wisahketchahk-visits-his-little-brother-the-skunk-coming-day	kîhtwâm mîna êkosi ê-tôtâkot, ê-pwêkicitikot, kinwês kinwêsk nipahisin awa nôtokêsiw.	When he did it to here a second time and broke wind at her, for a long, long time the old woman lay senseless.	literal	[2] CHECK kinwêsê	The footnote only says 'CHECK kinwêsê' and does not indicate figurative language; the sentence describes an event literally.
2,101	0	sacred-stories-01-the-birth-of-wisahketchahk-and-the-origin-of-mankind-louis-moosomin	otinêw ôhtâwiya kâ-kî-miyikot, iskotêw nêhiyawak kâ-ôh-osîhtâcik; wêpinêw nâway isi.	He took that which his father had given him, that from which the Cree make fire; he threw it behind him.	idiom	[1] LB's footnote to k-ôh-ôsîhtâcik : Word avoided, probably posâkan : “birch-fungus, used as tinder.”	The footnote explains that 'kâ-ôh-osîhtâcik' is a euphemistic avoidance word, not a figurative expression; the sentence is literal. [Gold audit] Word-avoidance substitution (birch-fungus/tinder), same convention-governed non-compositional phenomenon as other idiom-labeled word-avoidance rows.
2,148	0	sacred-stories-01-the-birth-of-wisahketchahk-and-the-origin-of-mankind-louis-moosomin	êkwa ômisi itwêw: "mâcîtân, nitêhkwâ!" itêw.	So he said, “Let us hunt my nephew!” he said to him.	idiom	[4] LB's footnote on ntêhkwâh : Literally, “my sister's son (man speaking); my brother's son, my husband's sister's son (woman speaking),” often, as here, for nahâhkis : “son-in-law.” Similarly, nisis : “my mother's brother” for “my father-in-law” (See below), and nisikos : “my father's sister; my mother's brother's w...	The footnote explains that 'nitêhkwâ' literally means 'my sister's son' etc., but is often used figuratively to mean 'son-in-law', which is an idiomatic substitution.
2,176	0	sacred-stories-01-the-birth-of-wisahketchahk-and-the-origin-of-mankind-louis-moosomin	êkwa sipwêhtêw, ê-pêhtahk osîma kâ-kî-mahîhkaniwiyit ê-nipahikoyit itâmi-nipîhk kâ-otaskîyit nanâtohk misi-pisiwa mîna misi-kinêpikwa.	Then he set out, for he heard that his little brother who had turned into a wolf had been slain by the various Great Panthers and Great Serpents that dwell under water.	literal	[6] LB's footnote to misi-pisiwah : Special mention of lynxes is perhaps to be discounted, as a compliment to me, who am called misi-pisiw : “Great Lynx.”	The footnote notes a possible personal reference behind the mention of 'misi-pisiwa' (Great Lynxes) but does not describe it as figurative; the sentence narrates story events literally.
2,192	6	sacred-stories-01-the-birth-of-wisahketchahk-and-the-origin-of-mankind-louis-moosomin	kîtahtawê wacaskwa atotâw.	Then in time he sent the muskrat.	literal	[7] CHECK Misprint for atotêw ? YES HCW	The footnote discusses a possible misprint, not figurative language; the sentence is literal.
2,199	1	sacred-stories-01-the-birth-of-wisahketchahk-and-the-origin-of-mankind-louis-moosomin	pôti nicawâc kî-asênâw.	In the outcome he was needs rejected.	literal	[9] LB's footnote: Or read kîh-asêhâw : “he flew back.”	The footnote offers an alternative reading 'he flew back' but neither version is figurative, so the sentence is literal.
2,320	0	sacred-stories-03-wisahketcahk-visits-the-partridges-mrs-adam-sakewew	âsay miskâkaniyiw itê ê-wî-âywêpihk.	They had already found the place to stop to rest.	literal	[3] LB: This sentence and the following speech are unintelligible to me.	The footnote states the sentence is unintelligible to Bloomfield, providing no evidence of figurative language; thus it is classified as literal.

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Plains Cree Figurative Language Detection

Sentence-level 4-class figurative language labels (literal / idiom / metaphor / simile) for Plains Cree (crk), paired with English translations, drawn from Leonard Bloomfield's 1934 Plains Cree Texts plus a handful of supplementary examples (see gold's source_file column).

Splits

`gold` (228 sentences)

Sentences whose figurative-language label is directly supported by Bloomfield's own footnote commentary, plus a small number of supplementary idiom/metaphor examples from other sources (distinguished via source_file). This is the closest thing to a human-verified label in this dataset.

Label distribution: literal: 175
idiom: 38
metaphor: 9
simile: 6

Columns: paragraph_id, sentence_id, source_file, text_cree, text_en, label, footnote_en (Bloomfield's original footnote, where applicable), rationale.

`silver` (10,619 sentences)

Every other Cree sentence in the corpus (Bloomfield's 1934 and 1930 texts, plus the EdTeKLA Cree Corpus). Each sentence is labeled by an LLM reading its English gloss against itwêwina dictionary entries for its content words — not a verified label; rationale carries the model's justification.

Label distribution: literal: 10,014
idiom: 192
metaphor: 278
simile: 135

Columns: paragraph_id, sentence_id, text_cree, text_en, label, rationale.

Usage

from datasets import load_dataset

gold   = load_dataset("KonradBRG/plains-cree-figurative", split="gold")
silver = load_dataset("KonradBRG/plains-cree-figurative", split="silver")

Limitations

gold is small and drawn mostly from footnoted paragraphs, which are not a random sample of the corpus — Bloomfield tended to footnote passages he found linguistically noteworthy.
silver labels are not human-verified.

Citation

If you use this dataset, please cite the associated thesis/paper (TBD), and the underlying sources it draws on:

Bloomfield, L. (1934). Plains Cree Texts. American Ethnological Society.
Bloomfield, L. (1930). Sacred Stories of the Sweet Grass Cree. Unpublished manuscript.
Teodorescu, D., Matalski, J., Lothian, D., Barbosa, D., & Demmans Epp, C. (2022). "Cree Corpus: A Collection of nêhiyawêwin Resources." In Proceedings of the 60th Annual Meeting of the Association for Computational Linguistics (Volume 1: Long Papers), pages 6354–6364. https://aclanthology.org/2022.acl-long.440/
Napoleon, A. (2014). Key Terms and Concepts for Exploring Nîhiyaw Tâpisinowin, the Cree Worldview. Master's thesis, University of Victoria. http://hdl.handle.net/1828/5820
Ogg, A. (2024). "Beginning a collection of Cree idioms." Cree Literacy Network. https://creeliteracy.org/2024/04/01/beginning-a-collection-of-cree-idioms/
Alberta Language Technology Lab. itwêwina: Plains Cree Dictionary. University of Alberta. https://itwewina.altlab.app/
Qwen Team. (2026). Qwen3.5-Omni Technical Report. arXiv:2604.15804. (used to produce the silver labels)