In the Indian language as presented here, as in English, there are hyphenated words. In the original, some hyphens occurred at the end of a line. E.g, in § 28., there appears the word ‘gÜ´anyakiyÉ-’ at the end of a line, followed on the next line by ‘dan’. In cases like this, where it is not possible to determine by looking at similar words whether the word contained a hyphen or was simply split over two lines, the hyphen has been retained and a note has been added.

Inconsistencies in diacritical marks have been corrected when there is an overwhelming majority of examples of a given word having the same marks, as in the case of “UuÇita” which appears three times with a dot under the “c” and once without, and left as is otherwise.

The same is true for inconsistencies in spelling.

Inconsistencies in hyphenation have been retained.

Obvious mistakes in punctuation have been corrected.

Most of the sections in the original started with a section sign (§) followed by a space followed by the section number. A few were missing the space; the space has been put in all sections, for consistency.

In Footnote 4 there is a reference to what must be “Myth, Ritual, and Religion” by Andrew Lang; the original has “Myth. Ritual, and Religion”.

On p. 376 there is a quotation starting “On one occasion...” Because of injudicious use of quotation marks, it is impossible to tell where the quotation ends.

On p. 375, the quotation of Samuel Fremont about the word “abicude” is not closed; it cannot be determined whether he spoke one sentence or two.

In Footnote 27 there is a mark after the ‘k’ in the third word. It may be an accent mark or it may be the closing single quote used to describe an “exploded k” as described in § 3. It does not look much like either. But as there are no other instances of an accent mark after a ‘k’ in the book, it has arbitrarily been made a closing single quote.

On p. 384, the “Translation” had a double-quote (”) at the end but not at the beginning; as there are double-quotes within the translation, the double-quote at the end has been removed.

On p. 390, in § 41, the phrase “you do not acquire personal mysterious power” had “myterious” in the original.

On p. 391, in § 42, the phrase “what Matthews tells about the Hidatsa reverence” had “tell” in the original.

On p. 402, in § 48, the phrase “they themselves have not had visions of the objects” had “obects” in the original.

On p. 410, about “OMAHA NIKIE CUSTOMS”, there were seven footnotes, numbered 1 to 7, but there were eight anchors, in the order: 1, 2, 3, 4, 5, 6, 7, 5. They are now numbered 60, 61, 62, 63, 64, 65, and 66, and the anchors appear in the order 60, 61, 62, 63, 64, 65, 66, 64. That is, two seperate places in the text have pointers to footnote 64.

On p. 431, in § 93, the word “counter-beliefs” was split over two lines: “counter-” and “beliefs”. “Counter-beliefs” was arbitrarily chosen over “counterbeliefs”.

On p. 436, in § 101, the phrase “some other part of it is sacrificed by the person” had “sacrified” in the original.

On p. 436, in § 101, in the phrase “and is always constant with individuals” had “individuls” in the original.

On p. 449 there is a quotation from Smet starting “the Great Spirit, to the sun”; there is no ending quotation mark for this.

On p. 455, in § 160, the word “horseback” was split over two lines in the original: “horse-” and “back”. “horseback” was arbitrarily chosen over “horse-back”.

In Footnote 157 the original had “Bept.” instead of “Rept.”

Footnote 201, “Western Missions and Missionaries, p. 140” has two anchors, here and here.

On p. 479, there is a section numbered 231 between section 249 and section 250. It starts: “One of the Dakota myths tells how Unktomi killed himself”.