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5-7TH Congress, ( HOUSE OF KKJ^l^ESENTATIVES. \ Document
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TWlL\TY-FIIiST ANNUAL REPORT
J^^JIEAII Of AMERICAN ETHNOLOGY
TO THE
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LETTER OF TRANSMITTAL
Smithsonian Institution, BuKEAu OF Amerioan Ethnology,
Washington, D. C, July 1, 1900. hz7\.: I have the honor to submit my Twenty -first Annual Report as Director of the Bureau of American Ethnology.
The preliminary portion comprises an account of the operations of the Bureau during the fiscal year; the remainder consists of two memoirs on anthroY)ologic sub- jects, prepared by assistants, whicdi illustrate the methods and results of the work of the Bureau.
Allow me to express my appreciation of your constant aid and your support in the work under my charge. I am, with respect, your obedient servant,
Director. Honorable S. P. L angle y,
Secretary of the Smithsonian Institution.
h
REPORT OF THE DIRECTOR
CONTENTS
EEPOKT OF THK DIRECTOR
Page.
Field research and exploration (plate i) x
Office research xiii
Work in esthetologv x iii
Work in technology ' x vi
Work in sociology ?. x x
Work in philology xxiii
Work in sophiology xx vii
Work in descriptive ethnology xxxii
Publication _ xxxii
Library xxxii
Collections ' xxxiii
Property x xxiv
Necrology xxx v
Frank Hamilton Cusliing xxxv
Elliott Coues - XXXVIII
Walter J. Hoffman _ xxxviii
Financial statement xxxix
Accomi)anying papers _ XL
ACCOMPANYING PAPERS
Hopi katcina?, drawn by native artist.':, by Jesse Walter Fewkes (plates
II-LXIIl) • 3
Iroquoian cosmology, by J. N. B. Hewitt ( plates lxiv-lxix) 127
V
administrativp: report xi
the less known pueblos of the plateau country and val- leys of New Mexico and Arizona and to obtain data relating' to social organization, naig'rations, and customs, as well as typical photographs of individuals, habitations, etc. All of the existing pueblos of New Mexico were visited and many of the niins. The trip yielded a large ])()dy of data for incorporation in the reports, and espe- cially in the Cyclopedia of Native Tribes.
About the middle of September Dr J. Walker Fewkes proceeded to New Mexico for the purpose of com])leting his investigation of the mythology and ceremonies of the Hopi Indians, his trip being so timed as to permit obser- vation of the autumn and winter ceremonies not pre- viously observed by ethnologic students. He remained in the pueblo throughout the winter, and his studies proved eminently fruitful. Toward the end of March he repaired to Arizona for the purpose of locating aboriginal ruins near Little Colorado river, concerning which vague rumors were afloat; and this work, also, was quite suc- cessful, as is noted in another paragraph.
During the early autumn Dr Albert S. Gatschet visited several groups of siuwivors of Algonquian tribes on Cape Breton island for the purpose of extending the studies of the previous year in New Brunswick; he succeeded in obtaining considerable linguistic material, in addition to other data pertaining to the northeasternmost represent- atives of that great Algonquian -speaking people neigh- boring the Eskimo on their north and extending thence southward more than half way across the present territory of the United States.
Early in the winter Mr J. N. B. Hewitt revisited the remnants of several Iroquoian tribes in New York and Ontario and continued the collection and comj^arison of the tribal traditions. Finding the conditions favorable for recording some of the more noteworthy traditions, he spent several weeks in an Indian village near Hamilton, Ontario, returning to the office in April,
XII BUREAU OF AMERICAN ETHNOLOGY
Toward the end of the calendar year Mr J. B. Hatcher, who had l)een operating in Patagonia and Terra del Fuego as a special agent of the Bureau, returned to the country with a considerable collection for the Museum, as well as a large number of photographs illustrating the physical characteristics, costumery, habitations, and occupations of the Tehuelche and Yahgan tribes. He also brought in an extended vocalnilary collected among the natives of the former tril^e and useful notes relating to the social organization and other characteristics of the two tribes.
Toward the end of the fiscal year Miss Alice C. Fletcher was commissioned as a special agent to visit Indian Ter- ritory and Oklahoma for the pur]iose of obtaining certain esoteric rituals of the Pawnee tribe. Her woi'k was notably successful, as is indicated in other paragraphs.
Dr Willis E. Everette remained in Alaska thi'oughout the fiscal year, pursuing his vocation as a mining engi- neer, l)ut incidentally collecting, for the use of the Bureau, linguistic and other data pertaining to the native tribes.
About the beginning of the fiscal year Dr Robert Stein, formerly of the United States Geological Survey, accom- panied a Peary expedition northward as far as Elsmere- land, where he planned to spend the winter in geographic and related researches. He carried instructions from the Bureau for such archeologic and ethnologic o])servations as he might be able to make, together with photographic apparatus and materials needed in the work. Elsmereland is not known to be now inhalnted nor to have been inhabited in the past by the aborigines, but the situation of the island is such as to indicate that it was probably occupied at least temporarily by Eskimauan tribes in some of the migrations attested by their wide distribu- tion ; hence it is thoiight probable that archeologic work on the island may throw light on the early history of this widely dispersed orarian people. A brief report of prog- ress was received after the close of the fiscal year.
During the autumn Mr Robert T. Hill, of the United States Geological Survey, visited Porto Rico in the inter- ests of that Bureau and of the Department of Agriculture ;
TWENTY-FIRST ANNUAL REPORT
OF THE
BUREAU OF A:\LEK1CAN ETHNOLOGY
By J. W. Powell, Director
Ethnological researches have been conducted during the year ending June 30, 1900, in accoi'dance with the act of Congress making provision "for continuing researches relating to the American Indians, under the direction of the Smithsonian Institution," approved March 3, 1899.
The work of the year was eai-ried forward in accoixl - ance with a formal plan of operations sulimitted on May 13, 1899, and approved by the Secretary under date of June 16, 1899.
The field operations of the regular corps extended into Arizona, California, Cuba, Indian Territory, Jamaica, Maine, Minnesota, New Mexico, New l^ork, Nova Scotia, Oklahoma, Ontario, and Wisconsin, and operations were conducted by special agents in Alaska, Argentina, and Porto Rico. The office work comprised the collection and preparation of material from most of the States and Territories, as well as from various other parts of the western hemisphere.
As during previous years, the researches have been carried forward in accordance with a scientific system developed largely in this Bureau. This system is out- lined in the classification adopted in previous reports and continued in the present one.
X BUREAU OF AMERICAN ETHNOLOGY
FIELD RESEARCH AND EXPLORATION
The Director, aided Ijy Mr Frank Hamilton Cnshing, spent the earlier months of the fiscal year in an inves - tigation of the middens and tnmuli i-epresenting the work of the aborigines in northeastern United States, especially in Maine. A considerable number of l)oth classes of accumnlations were excavated, with instructive results. Among the relics brought to light were many of customary types, together with a smaller number of much significance, in that they represent early stages of accul- turation through contact with Caucasian pioneers; and in addition to the aboriginal and accultural artifacts, the explorers were rewarded by finding the remains of a metallic armor of European make in such associations as to throw light on the beginning of warfare between red men and white.
Later in the year the Director, accompanied V)y Pro- fessor W. H. Holmes, of the United States National Museum, repaired to Cxiba and Jamaica for the purpose of tracing lines of cultural migration lietween the great continents of the Western Hemisphere. The researches of the last two decades have shown clearly that the cus- toms of the aborigines in what is now southeastern L^nited States were affected by extraneous motives and devices; the phenomena have suggested importation of objects and ideas belonging to what is commonly styled "Caribbean art" from South America by way of the Antilles, and it was thought desirable to seize the opportunity offered by recent political changes for special studies in the Antillean islands. Although the trip was a reconnaissance merely, it yielded iiseful data on which to base further researches, including a small collection for the Museum.
A noteworthy trip was made early in the fiscal year by Mr F. W. Hodge, with a party of volunteer assistants comprising Dr Elliott Coues, of Washington, Dr George Parker Winship, of Providence, and Mr A. C. Vroman, of Pasadena. The journey Avas so planned as to touch
BUREAU OF AMERICAN ETHNOLOGY
TWENTYFIRST ANNUAL REPORT PL 1
I
ADMINISTRATIVE REPORT XTII
and the opportunity was seized to arrange for olitaining through his cooperation such photographs and other data of ethnologic character as he might he able to discover in connection with his other duties. The arrangement yielded material of value.
OFFICE RESEARCH Work in Esthetology
In the course of a reconnaissance of the Greater Antilles, the Director and Professor Holmes enjoyed moderate opportunities for observing (chiefly in local collections) artifacts of the class commonly regarded as displaying traces of Caribbean influence; and while neither time nor opportunity permitted exhaustive study, a few inter- esting generalizations were made. One of these relates to the relative abundance of esthetic and industrial motives among those artifacts displaying traces of a southern influence. When the ol>jects and special features were compared with those from Florida and other portions of southern United States, it was noted that the presum- ably imported or accultural features are predominantly esthetic, and only subordinately of technical or indvistrial character — that is, it would ai:)pear from the collections that esthetic motives travel more freel}', or are inter- changed more readily, than purely utilitarian motives among primitive peoples. The relation is of course com- plicated by the relative abundance of fiducial or other sophic motives, which often blend with both esthetic and industrial motives in ])uzzling fashion; but even after these motives are weighed or eliminated, the general relation remains unchanged. The generalization promises to be of service as a guide in the study of that affiliation of tribes, or integration of ])eoi)les, which complicates every ethnologic problem. The Director's inquiries were greatly facilitated by Professor Holmes' artistic training and his extended familiarity with both the esthetic and the industrial motives of aboriginal artifacts ; nor could
XrV BUREATT OF AMERICAN ETHNOLOGY
the generalization have l)een made without the aid of Mr Chishing and the opportnnity of examining his remarkahle collection of artifacts of wood and shell from the mnck beds of western Florida, of whicdi a considerable part is now in tlie National Museum. The details of the work are reserved for later reports.
Throughout the fiscal year Mr W J McGree was occu- pied primarily with administrative duties as ethnologist in charge in the ofBce, but partly in the preparation of reports on field researches of previous years. One of his subjects of study was the esthetic status of the Seri Indians of Tiburon island and the adjacent territory. The tribe is notably primitive in several respects, as has been indicated in previous reports, and this primitive character is well displayed in their meager esthetic. One of the conspicuoi;s customs of the tribe is that of face- painting, the paint being applied uniformly in definite patterns, of which nearly a dozen were observed. The custom is practically limited to the women, though male children are sometimes painted with their mothers' devices. On inquiry into the uses and purposes of the designs it was found that each pertains to and denotes a matronymic group, or clan, and that the more prominent designs, at least, are symbols of zoic tutelaries — for exam- ple, Tiu'tle, Pelican. It thus appears that the painted devices are primarily syml)olic i-ather than decorative, though comparison of the devices used by different mem- bers of the same clan or by the same female at different times indicates that the sematic function does not stand in the way of minor modification or embellishment of the device through the exercise of a personal feeling for deco- ration. The investigation is of interest in that it estab- lishes the symbolic basis of esthetic concepts along a new line, and it is of even deeper interest in that it seems to reveal nascent notions of decoration, and thus aids to define the beginning of purely artistic activities. The symbolic devices themselves are of much significance as indices to the social organization on the one hand and to the prevailing belief of the tribe on the other hand. The
ADMINISTKATXVE REPORT XV
restriction of the painted symliols to the females and the especially conspicnons use of them by matrons betoken the strength and exclusiveness of that sense of maternal descent which is normal to the lowest stage of culture ; the devices are at once blood -signs definite as the faee- marks of gregarious animals, and clan -standards signifi- cant as tartan or pibroch ; and the confinement of their display to the recognized blood -carriers of the elan attests perhaps more clearly than any other phenomena thus far noted the strength of that semi -instinctive feel- ing expressed in maternal organization. In like manner, the representation of local tutelaries in the painted devices attests the intensity and dominance of that zootheistic faith which seems to be normal to the lowest stage of intellectual development. The details of the investiga- tion are incorporated in a memoir appended to an earlier report.
In the course of his work among the Hopi Indians, Dv Fewkes succeeded in defining certain steps in the devel- opment of the drama. The ceremonies of the folk, like those of other ])rimitive peoples, are primarily fiducial, and involve representation, or even pei'sonation, of the deified potencies forming the tribal pantheon. The motive of one of the dramatic — or rather dramaturgic — pieces is the growth of corn ; and the setting comprises realistic representations of both the maleficent and the beneficent agencies connected with the making of the crop and the development of the plant in general. The performance is designed primarily to invoke the favor of the mysteries by appropriate symbols of l)oth being and action, but an ancillary, or perhajis coordinate, design of this ceremony is the edification (combining instruction and diversion) of the tribe at large. Accordingly a por- tion of the interior is set a]mrt as a stage, while the greater portion is reserved as an auditorium. Both the mystical and the human ]>()wers are represented or ])ersonated by actors, who, with their properties, occupy the stage; and since that part of the mechanism connected with the portrayal of the mysteries is esoteric, a screen is provided
XVI BUREAU OF AMERICAN ETHNOLOGY
to conceal it and give an air of realism to the performance. The screen is painted with api)i'oi)riate symbols tending to heighten the illusion to the childlike minds of the audience, and it is perforated to permit the passage of masked effigies representing the mystical potencies, which are oj^erated by shamans hidden behind the screen, some- thing after the fashion of marionettes. The front of the stage is occupied by a symbolized field of corn ; it is the role of the symbolized potencies representing storm and drought to emerge from their respective apertures in the screen and destroy the syml)olic cornfield ; but they are opposed in part by musical and other incantations of a group of shamans occupying one side of the stage, and in part by human actors who wrestle with and finally over- come the evil marionettes. The entire dramatization stands on a higher plane than that prevalent among most of the tribes of the territory of the United States, though lower than that reached among the Nahuatlan and Mayan peoples, and reveals various connecting links between primitive dramaturgy and theatrical representation proper. A specially significant feature of the perform- ance is the r61e assigned to hiiman actors in boldly defying, and eventually overcoming, the powers of darkness and evil ; for this esthetic feature reflects a noteworthy aspect of industrial development. Dr Fewke's detailed descrip- tions, with the attendant photographs and drawings, are published in another part of this report.
Work ix Technology
As has been indicated in earlier reports, the researches of the last decade have shown that the esthetic motives of primitive peoples arise in symbolism; and, as was noted in one or two recent reports on the work, various indica- tions have been found that industrial motives similarly arise in symbolism connected with zootheistic faith. The suggestive phase of industrial development is that in which teeth, horns, claws, mandibles, and other animal organs are used as implements or weapons in a manner imitating
ADMINISTRATIVE REPORT XVII
more or less closely the natural functions of the organ- isms. In completing his studies of Seri technic during the year, Mr W J McGee has discovered definite survivals of this stage of industrial development. The favorite Seri awl is the mandible of a bird, and even when the material is hard wood the implement is shaped in imita- tion of the natural organ ; the war shield is a turtle shell or pelican pelt ; similarly the arrows and turtle harpoons of the tribe are fitted with a foreshaft usually of hard wood, though there are linguistic and other indications that the use of wood is a vestige of a former use of teeth, probably of the local sea lion ; while many of the manual operations are evidently imitative of normal movements of local animals, most of which hold place in the Seri pantheon. These features of the Seri technic throw light on the use of zoic motives in the decoration of primitive weapons, and hence permit the solution of some of the most puzzling problems of American archeology ; at the same time they serve to define a stage in industrial devel- opment in a manner which ap]:»ears to be applicable to all primitive peoples. In general, the stage would seem to be antecedent to that defined by the chance -dominated use of stone, which has already been characterized as protolithic; it corresponds with the stage provisionally outlined by Gushing as prelithic ; but taking due account of the materials, processes, and motives characteristic of the stage, it may be distinguished as hylozoic, or perhaps better as zoomimic. Accordingly the earlier stages of industrial development may be defined as (1) zoomimic, in which the predominant implements are beast organs, used largely in mimicry of animal movements; (2) pro- tolithic, in which the prevailing implements are stones selected at random and used in ways determined by mechanical chance, and (8) technolithic, in which the prevailing implements are of stone shaped by precon- ceived designs and used in accordance with the teachings of mechanical experience. This classification of the
21 ETH— 03 II
XVIII BUREAU OF AMERICAN ETHNOLOGY
industries is elaborated in an earlier report, the material for which was revised during the year.
In continuing the preparation of his memoir on the contents of the Florida shell mounds and muck beds, Mr Gushing brought out many new examples of that ideative association which forms the basis of zoomimic indus- try. Several of these examples were found in the muck- preserved implements and weapons of wood from Florida ; others were found in various museums in the form of artifacts of stone, and even of metal, shaped in imitation of animals, or furnished with symbols of animals and animal organs; still others were found in the hiero- glyphics and hieratic codices of Mexico and Yucatan. The assemblage of objects seems clearly to indicate that while the zoomimic motive was the primary one and stood nearly alone at and long after its inception, it was not completely displaced by the prbtolithie or even by the technolithic motives of higher stages, but per- sisted in connection with these quite up to the time of Caucasian invasion — indeed, it would appear that the zoomimic motive in handicraft was the correlative and concomitant of that zootheism out of which none of the tribes had completely risen up to the time of the Discovery.
In the course of his reconnaissance of the inhabited and ruined pueblos in New Mexico and Arizona, Mr F. W. Hodge, with his companions, brought to light a number of notable examples of stone work. Two types are especially instructive. The first of these is repre- sented by the ruins in Cebollita valley. The stones used in the walls were cleft with great regularity and laid, after careful facing by battering, in such manner as to produce a practically smooth surface, with corners squared almost as neatly as those of a well -laid brick structure. The second type, also represented by ruins in the Cebollita valley, is similar, save that the corners were rounded apparently on a uniform radius, while the stones were dressed in such a manner as to conform to
' ADMINISTEATIVE REPOET XIX
the curve about as closely as does metal -wrought masonry. The perfection of the stone work of both types suggests Caucasian skill; l)ut the indications of great antiquity, coupled with the absence of binding mortar, and espe- cially the laying of the stones in such manner as to reveal ignorance of the principle of breaking joints, prove that the work was primitive.
In his reconnaissance of the ruins of Little Colorado river, Dr Fewkes reexamined critically the ancient struc- ture discovered by Sitgreaves in 1851, which is of much interest as one of the earliest known ruins of the pueblo country. His observations on the subject are of interest, partly in that they afford a basis for estimating the dura- tion of such ruins when protected from vandalism either by inaccessibility, as in this case, or by such legislative or executive action, as is frequently contemiilated by gov- ernmental authorities. The detailed measurements and comparisons will be incorporated in a later report. Dur- ing the same trip Dr Fewkes discovered a number of additional ruins, including those of cavate dwellings located in the softer layers of heterogeneous volcanic deposit. Some of his observations throw useful light on the methods of excavating such deposits employed by the aborigines, as well as on their general modes of life.
During the autumn it was ascertained that Dr A. E. Jenks. of the University of Wisconsin, was engaged in a study of the wild rice industry of the aborigines, and it was thought well to take advantage of the opportunity to systemize and place on permanent record the considerable body of material lirought together through his researches. Accordingly provision was made to have Dr Jenks visit various localities in "Wisconsin and Minnesota in which the wild rice industry is still carried forward l:)y the In- dians, and provision was also made for photographing the various operations connected with the harvesting, preserving, and cooking of the produce. The inquiry derives importance primarily from the large use of wild rice among the aboriginal tribes and incidentally from the
XX BCTEEAXJ OF AMERICAN ETHNOLOGY
possible utility of the product in enlightened agriculture. The world is indebted to the natives of the Western Hem- isphere for several important commodities. Among these corn (that is, maize) occupies the first place; others are the turkey, two or three varieties of beans, certain sqiiashes, besides the remarkable paratriptic tobacco, whose use has spread throughout the world since the time of Raleigh, and there are indications that the wild rice {Zizania) of the region of glacial lakes may consti- tute a notable addition to the list. Led to the subject by the work of the Bureau, the Department of Agriculture has instituted inquiries concerning the extent of the wild rice area and concerning the possibilities of utilization of the resource. Dr Jeuks' memoir is incorporated in the Nineteenth Annual Report.
Work ix Sociology
Except when occupied in field work, the Director con- tinued the synthetic study of demotic activities, and during the year he completed the preliminary oiitline of the activities expressed in institutions. The science of institutions is commonly designated sociology, after Auguste Comte, Herbert Spencer, and other European writers, and though the term is sometimes loosely used it fairly meets the requirements of scientific exposition. The branch of knowledge which it is used to designate is one of the five coordinate sciences (esthetologj^ tech- nology, sociology, philology, and sophiology) constituting demonomy, or the system of knowledge pertaining to the human activities. Viewed in its activital aspect, soci- ology combines several subordinate branches. The first of these is statistics (sometimes called demography) , which deals with the units of social organization ; the second is economics, which deals especially with the forces and values involved in or controlled by human organization. The third branch of sociology is civics, which may be defined as the science of methods in gov- ernmental action, or in the regulation of the conduct of
ADMINISTBATIVK REPORT XXI
associates — methods which have for their normal oljjects peace, equity, equality, liberty, and charity among the associates. The means of attaining these ends in primi-. tive society have been ascertained almost wholly through the researches in American ethnology; they have been indicated in a Ijrief outline of regimentation appended to an earlier report. The fourth branch of sociology may be noted as histories ; it deals with the methods adopted for the maintenance and perpetuation of social organiza- tion. Coordinate with these branches is the science of ethics, which deals with the ideal bases arid the practical objects of associate organization. The ethics of primi- tive life have been ascei'tained almost wholly through observation among the aborigines of America. The ethical relations existing among the tribesmen have been a revelation to students, and no line of ethnologic inquiry has yielded richer results than that pertaining to this subject. An outline of the definition of sociology was printed for the use of students and for the benefit of such suggestions as might be offered by other inquirers, and the discussion was expanded and incor])orated in the last report.
The primary purpose of the trip by Mr Hodge and his companions was to ascertain and record the details of social organization as now maintained among the pueblo tribes . As indicated in various publications of the Bureau, the aborigines of America belong in approximately equal proportions to two of the culture -stages defined by social organizations — (1) savagery, in which the institutions are based on consanguinity reckoned in the female line, and (2) barbarism, in which the institutions are founded on consanguinity reckoned in the male line. In some cases a transitional condition has been found, as, for example, among the Muskwaki Indians, who give a patronymic to the first-born child, but in case of its death in infancy revert to the matronymic system; sometimes, again, the basis of the organization is so well concealed as to be obscured, as among the Kiowa Indians (noted in the last
XXII BTTREAIf OF AMERICAN ETHNOLOGY
report) ; or, again, the consanguinity may be practically concealed by the overplaceinent of some other factor, as among the California tribes, who regard language as the dominant factor of their institutions (also noted in the last report) ; but the fortuitous relations vaaj commonly be reduced without serious diflfieulty, and shown not to affect the general fact that the American aborigines belong to the culture -stages of savagery and barbarism in al)ont equal proportions, reckoned on the basis of pop- ulation— though it is to be remembered that the tribes belonging to the higher stage are much the larger and fewer. Now, a recent line of inquiry relates to the causes and conditions of the transition from the first great stage to the second. In the Old World the transition has been fairly correlated with the gradual passage from hunting to herding — there the initial phase of agriculture ; l)ut in the western hemisphere the characteristics of the native fauna were not such as to place herding in the van of agricultural development. Accordingly, it has been thought desirable to trace the influence of harvesting and planting, when pursued for generations, on social organi- zation ; and the most favorable opportunity for such research was that afforded by the Pueblos. Morever, it seemed desirable to inquire into the rate of the transition, as indicated by records covering a considerable j^eriod ; and for this purpose also the Pueblos seemed to be admu-- ably adapted, partly since the customs of the people have been subjects of record for three and a half centuries, and partly because their arid habitat is so uninviting as to have practically repelled the invasion of revolutionary methods. It was by reason of his intimate acquaintance with the early records, and also in the hope that he might be able to discover unpublished manuscripts among the ancient archives of the missions, that Dr Elliott Cones, compiler of the American Explorers Series, was attached to the party. Although no noteworthy discoveries of manuscripts were made, a considerable body of data essential to the discussion of social organization in the pueblo region was obtained. Portions of the material are
ADMINISTRATIVE KEPORT XXIII
in preparation for prospective reports, while Mr Hodge is incorporating the data relating to the clans and gentes of the Pueblo peoples in a Cyclopedia of Native Tribes.
During his stay among the Hopi, Dr Fewkes' attention was directed to the interrelation between the tribesmen and certain feral creatures, notably eagles. The eagles are of much consequence to the folk, chiefly as a source of feathers, which ai'e extensively used in ceremonies for symbolic representation ; and it appears from the recent observations that particular clans claim and exercise a sort of collective ownership in certain families of eagles, perhaps homing in distant mountains ; and that this right is commonly recognized by other clans, and even by neighboring tribes. Thus the relation affords a striking example of that condition of toleration between animals and men which normally precedes domestication, and forms the first step in zooculture, as has been set forth in preceding reports. These relations, together with the methods of capture, have been described in a preliminary paper.
WoKK IN Philology
During the later months of the fiscal year the Director resumed the synthesis of the native American languages, and the comparison of these with other tongues, with the view of defining the principles of philology on a compre- hensive basis. The task was one of magnitude; the records in the Bureau archives comprise more or less complete vocabularies and grammars of several hundred dialects, representing the sixty or more linguistic stocks of North America; and the study necessarily extended not only over this material but over a considerable part of the published records of other languages, both primitive and advanced; it was, however, completed in time for publication in the last report.
In connection with the general linguistic researches it was deemed necessary to extend the classification of stocks southward over Mexico and Central America ; and this extension was undertaken with the aid of Dr Cyrus
XXIV BUREAU OF AMERICAN ETHNOLOGY
Thomas, whose researches concerning the native codices of Mexico and Yucatan have familiarized him with the literature of these and neighboring regions, and to some extent with the aboriginal languages. Dr Thomas de- voted several months to the work; and about the close of the fiscal year he had completed a provisional classifi- cation and map of native linguistic stocks in Mexico and Central America, designed to supplement the classifica- tion and map of the American Indians north of Mexico published in the Seventh Annual Report. The material remains in the hands of the Director for use in general study and for revision for publication.
As noted above, Dr Albert S. Gatschet visited Nova Scotia early in the fiscal year for the purpose of complet - ing his collections of the northeasternmost Algonquian tongues, and his collections will enable him to round out the comparative vocabulary of Algontpiian dialects so far as the tribes of northeastern United States and the contiguous territory are concerned. His work on Cape Breton Island was especially fruitful. On retiu'ning to the office he resumed the extraction of lexic and gi"am- matic material, and pushed forward the preparation of the comparative vocabulary; and in connection with this work he prepared synthetic characterizations of the prin- cipal elements of several typical dialects, including the Kataba of the Siouan stock.
Mr J. N. B. Hewitt continued the preparation of his memoir on the comparative mythology of the Iroquoian tribes. On juxtaposing the principal cosmogonic myths of the several tribes, foiind various indications of incom- pleteness, and it was chiefly for the purpose of verifying certain of the versions that he revisited Ontario, as has already been noted. He succeeded in obtaining a con- siderable body of new data, and after his return from the field he made good progress in the preparation of his memoir, a part of which has been incorporated in another part of this report. Early in the fiscal year Mr Hewitt made a notable comparison between the Seri language, as
ADMINISTRATIVE REPORT XXV
recorded recently by Mr McGee (and as previously ob- tained from an expatriated Seri man at Hermosillo by M Pinart, Commissioner Bartlett, and Senor Tenochio) , with the Ynman, Piman, and other southwestern dialects recorded by varions explorers. For a time the language of the Seri was supposed to be related to the tongues of the Yuman stock; but Mr Hewitt's exhaustive study of the extensive body of material now preserved in the Bureau archives seems to demonstrate the absence of sucli relation, and to indicate that the language of the tribe represents a distinct stock. Accordingly the classifica- tion of Orozco y Berra and other Mexican scholars of the middle of the century is revived ; and in conformity with the principles of nomenclature and classification an- nounced in the Seventh Annual Report, the definition of the language, dialects, and tribes is as follows:
Stock Dialects and tnhes
Seri (extant).
Serian.
Tepoka (recently extinct). Guaj'ma (long extinct). Upanguayma (long extinct).
In the course of his stay in the Hopi village, Dr Fewkes was so fortunate as to obtain copies of a series of paintings representing the tribal pantheon. The series comprises some four hundred represen,tations, mostly on separate sheets ; the pictures partake of the characteristics of the petroglyphs and calendric inscriptions such as those described by the late Colonel Mallery ; they also present suggestive similarities to the codices of more southerly regions. The entire series, reproduced in facsimile, is incorporated in another part of this report.
One of the best known contributions to American abo- riginal linguistics is the Eliot Bible, published in the Natick language in 1663 and 1685. This contributioii was supple- mented in a highly notable way during the present century through the labors of the late James Hammond Trumljull, who compiled from the Bible, with the aid of other sources of information at his command, a vocabulary of the Natick
XXVI BUKEAU OF AMEBICAN ETHNOLOGY
tongiie. Unfortunately for students, this compilation was not published ; but on the death of Dr Tx-unil)iill, in 1897, it passed into the custody of the American Anti- quarian Society, at Worcester, Massachusetts. Here it attracted the attention of scholars and publicists, includ- ing Dr Edward Everett Hale; and it was proposed Ijy Dr Hale, with others, to offer the manuscript to the Bureau for publication. Among the scholars interested in this and cognate publications relating to the aborigines was the Honorable Ernest W. Roberts, Representative of the Seventh Massachusetts district in the Congi-ess ; and at his instance authority was granted for i-esumiug the publication of bulletins by the Bureau. Accordingly, when Dr Hale, early in 1900, brought the valuable manu- script of the Trumbull Dictionary to Washington it was assigned for publication as the first of the new series of bulletins (number 25) . Before the close of the fiscal year the composition was well under way, while Dr Hale was engaged in the preparation of a historical introduction. Another contribution of the first importance to knowl- edge of the aboriginal American languages is the vocab- ulary of the Maya tongue, compiled during the earlier decades of Spanish occupation and well known to scholars (though never printed) as the Diccionario de Motul. Two or three copies of the work are extant in manu- sciipt ; one of these passed into the possession of the late Dr Carlos H. Berendt about the middle of the present century, and in the course of a lengthy stay in Yucatan he undertook to revise and complete the vocabulary and to bring it up to date by the introduction of all Maya terms in modern use. Dr Berendt's additions nearly doubled the volume of the original manuscript, and greatly enhanced its value ; unfortunately he died before his plan for- publication was carried out. Before his death, however, he turned the manuscript over to the late Dr Daniel G. Brinton, of Philadelphia, in order that it might be published in that ethnologist's Library of Aboriginal American Literature. Finding the work too extensive for his facilities, Dr Brinton made a provisional
ADMINISTRATIVE REPORT XXVII
arrangement, before his death, in July, 1899, to transfer the manuscript to the Bureau ; and after his decease the arrangement vpas carried out by his legatees and execu- tors, including the University of Pennsylvania, to which institution his valuable library was bequeathed. Both the original vocabulary and Dr Berendt's supplement are in Maya-Spanish and Spanish-Maya; and, as a necessary preliminary to publication l)y the Bureau, a transcription was begun by Miss Jessie E. Thomas, assistant librarian, and a student of the Maya language. Toward the close of the fiscal year Seiior Audomaro Molina, of Merida, Yuca- tan, an eminent student of the Maya language, visited this country, and, learning of the proposal to pul)lisli the Diccionario de Motul, came to Washington to proffer his services in any further revision of the material that might seem desirable. His offer was gladly accepted, and jn-o- vision was made for supplying him with copies of the transcript of the vocabulary.
During the year Dr Franz Boas made additional con- tributions of importance to the linguistic collections >of the Bureau. He also completed a second volume of Chi- nook texts, which would have been sent to press before the close of the fiscal year except for his prospective absence in field work and the consequent delay in proof revision. The matter will be incorporated in an early report or bulletin.
Work m Sophiology
In pursuing his investigation of the time -concept of Papago Indians, as noted in the last report, Mr McGee was led to a study of the relations existing between this notably altruistic tribe and their hard physical environ- ment; and clear indications were found that with the degree of cultural development possessed by the Pajiago, the tendency of a severe environment is to develop altru- ism. At the same time it was noted that the neighboring Seri tribe, surrounded by an environment of similar characteristics in many respects, are notably egoistic and
XXVIII BUREAU OF AMERICAN ETHNOLOGY
iniinical tf)war(I coiiteniporaries; and the striking' differ- ences led to further research concerning the interrela- tions between human groups and their physical sur- roundings— interrelations Avhich may conveniently be styled adaptions. Now, when the study was extended to other tribes, it became manifest that such adaptions may be arranged in serial order, and that when they are so arranged the Seri stand at the end of the series marking the most intimate interaction between mind and exter- nals, while the Papago stand in the front rank of aborig- inal tribes as graded by power of nature -conquest; and from this point it is easy to extend the scale into civiliza- tion and enlightenment, in which men control rather than submit to control by their physical surroundings. The serial arrangement of peoples in terms of relative capacity in nature -conquest can hardly be deemed new, though the special examples (particularly the notably primitive Seri) are peculiarly instructive; but the succes- sive adaptions thus defined were found unexpectedly sig- nificant in measuring various degrees of interdependence between environment and thought, for it became evident in the light of specific examples that the habitual thought, like the habitual action, of an isolated and primitive folk is a continuous and continuously integi'ated reflection of environment. On pursuing the relations it was found that the Seri, habitually submitting to a harsh envu-on- ment as they do, merely reflect its harshness in their conduct, and that the Papago, seeking habitually to con- trol environment in the interests of their kind as they do, are raised by their efforts to higher planes of humanity. The general relation between thought and surroundings was found to be of exceedingly broad application, extend- ing far ])eyond the local tribes. Indeed, it finds most definite expression in the current scientific teaching that knowledge arises in experience ; and it seemed desirable to formulate the relation as a principle of knowledge which may appropriately be styled the Responsivity of Mind. The principle promises to be especially useful to ethnolo- gists confronted with those suggestive similarities in arti-
ADMINISTRATIVE KKPORT XXIX
facts, habits, and even languages, which w^ere interpreted as evidences of former contact until their incongruity v^' ith geographic and other facts proved them to he coin - cidental merely, for the interdependence of thought and environment offers an adequate explanation of the coin- cidences, while the diminishing dependence of thought on environment with cultural advancement equally ex- plains the preponderence of such coincidences among lowly peoples. A preliminary announcement of the results of the study has been made, Init full puljlication is withheld pending further field work.
Mr James Mooney spent the greater part of the fiscal year in elaborating for publication the extensive collection of material made by him among the Cheix)kee Indians several years ago. The collection comprises a nearly complete series of the myths and traditions of the tribe, cosmogonic, historical, interpretative, and trivial; for among the Cherokee, as among other primitive peoples, the traditions vary widely in character and purpose. Mr Mooney's collections are peculiarly valuable in that they are so complete as to indicate the genesis and develop - m.ent of the tribal traditions. It would appear that the parent myth usually begins as a trivial story or falde, perhaps carrying a moral and thus introducing and fixing some precept for the guidance of conduct; the great majority of these fables drop out of the current lore within the generation in which they are born, l)ut those chancing to touch the local life strongly or happening to glow with local genius survive and are handed down to later genera- tions. The transmitted fables form a part of the lore repeated liy the eldermen and elderwomen night after night to while away the long evenings by the camp fire, and in this way they become im})ressed on the memory and imagination of the younger associates ; for under the conditions of prescriptorial life they come to take the place of learning and literature in the growing mind of the youth. In the successive repetitions the weaker fables are eliminated, while the more vigorous are grad- ually combined and eventually strung together in an
XXX BUBEAU OF AMERICAN ETHNOLOGY
order made definite by custom; at tlie same time tliey acquire sacredness with age, and some of them become so far esoteric that they may not be repeated by youths, or perhaps even l)y laymen, when they are the exchisive property of sages or shamans. Now, the fable in itself is seldom vigorous enough to pass unaided into the esoteric lore of the tribe ; but when it serves to inter])ret some interesting natviral phenomenon, either in its original form or in its subsequent association, it is thereby fer- tilized, and, with the combined vitality of fable and interpretation, enjoys greatly increased chance of survival. Sometimes the historical element is also added, when the composite intellectual structure is still further strength- ened, an<l may persist until history blends with fancy - painted prehistory, and the story becomes a full-fledged cosmogonic myth. Accordingly, the character and the age of myths are correlated in significant fashion. Mr Mooney's memoir is incorporated in the Nineteenth Annual Report, which was sent to the printei- on March 28, and proofs were in hand before the close of the fiscal year. Since it is the first of a series of memoirs on the Cherokee by the same author, it was thought well to pref- ace the publication with an extended review of the his- tory of the Cherokee Indians from the time of their first contact with the whites, and in collecting material for this historical sketch Mr Mooney was able to throw new light not only on the movements of the tribesmen them- selves, l)ut on the routes of travel taken l)y various explorers, from De Soto down.
Although handicapped by illness, Mrs M. C. Steven- son continued the preparation of the final chapters in her monograph on Zuhi mythology and ceremonies. The work was nearly completed at the end of the fiscal year.
Dr Fewkes's observations on the winter ceremonies of the Hopi Indians yielded important data of the nature suggested in previous paragraphs, and on his return from the field he at once took up the preparation of a memoir designed for incor})oration in an early report.
A notable acquisition of the year was the Pawnee
ADMINISTRATIVE REPORT XXXI
ritual known as the Hako, obtained by Miss Alice C. Fletcher. Its basis is one of those house ceremonies which hold so large a place in aboriginal thought ; and it is so exceptionally full at once as to reveal some of the most strictly characteristic phases of primitive thought and to illumine the simpler house rituals already recorded. It is cosmogonic in import, and thus reflects the faith of the tribe. At the same time its details indicate the tribal migrations for many generations. It reveals primitive notions concerning the origin of fire and the relations of this agency to deified animals. It comprises a partially archaic vocabulary, which promises to throw light on tribal affinities, and it includes rhythmic and funda- mental melodic featui-es ■which contrilnite in im])ortant degree to knowledge of aboriginal music. The entire ritual, including the musical accompaniment, is well advanced in preparation for the Twenty -second Report.
Dr Cyrus Thomas continued the examination of Mayan and Mexican aboriginal number systems, with special ref- erence to the Mayan and Mexican calendar systems. Early in 1900 he completed a memoir on the subject, entitled "Mayan Calendar Systems," which was incor- porated in the Nineteenth Annual Report. Later in the fiscal year he continued in cognate work, making gratify- ing progress. One of the most interesting features of aboriginal culture to the scholars of the world is the series of highly developed ealendric systems extending from Mexico on the north to Peru on the south ; these systems reflect a knowledge of astronomy considerably less advanced than that prevailing in Chaldea and Egyi)t at the beginning of written history, yet sufficiently advanced to indicate the beginnings of astronomic observation and generalization, and thus to define a stage of scientific development of which the Old World record is practically lost. Accordingly Dr Thomas's researches are deemed especially valuable to scholars.
As has been noted, Mr J. N. B. Hewitt has applied the comparative method to the study of aboriginal traditions with excellent results. During the closing months of the
XXXII BdKEAlT OF AMERICAN ETHNOLOGY
fiscal year he was occupied in revising his memoir on Iroqnoian mythology, and incorporating certain impor- tant data obtained during his winter trip. The material is nearly ready for the press.
Work in Desckiptive Ethnology
Except during the time spent in field work, Mr F. W. Hodge was occupied in arranging material for the Cyclo- pedia of Native Tribes and in editorial work. In the former task he was aided during a part of the year by Dr Cyrus Thomas, and in the latter by Col. F. F. Hilder, ethnologic translator, and Mr H. S. Wood, assistant editor. Dr Thomas finished the revision of the Cyclo- pedia cards pertaining to the Siouan stock early in the fiscal year; accordingly this portion of the work is ready for publication save for the requisite editorial scrutiny. The plan for the Cyclopedia has been set forth in some detail in earlier reports and need not be repeated.
Publication
Mr F. W. Hodge remained in charge of the editorial work, with the assistance of Colonel F. F. Hilder during the earlier part of the year and of Mr H. S. Wood during Colonel Hilder's absence in the Philippines. The second part of the Seventeenth Annu.al Report was received from the Cxovernment Printing Ofl&ce during the year, though the first part was unfortunately delayed. The printing of the Eighteenth Report was practically com- pleted. The Nineteenth Report was transmitted for pub - lication on March 28, and the composition of this report and also of the first bulletin of the new series was under way before the close of the fiscal year.
Mr DeLancey Gill, the illustrator of the Bureau, remained in charge of the photographic work and of the preparation of copy for the frequently elaborate illustra- tions required in presenting adequately the results of the researches.
Library
The work in the library of the Bureau was maintained under the supervision of Mr Hodge. During the greater
ADMINISTRATIVE REPORT XXXIII
part of the fiscal year he had the assistance of Mrs Lucre - tia M. Waring, who made good progress in the cata- logning of the hooks and ])amphets in accordance with the classification of anthropic science developed in the Bureau. The number of hooks and pamphlets on hand at the close of the fiscal year is about 12,000 and 6,000, respectively.
COLLECTIONS
Collaborators engaged in field work made more or less extensive collections for use in their researches, and for subsequent transfer to the National Museum; and, in addition, a number of special collections were acquired. Conspicuous among these was the Hudson basketry col- lection, from California, for which negotiations were opened during the last fiscal year, though the material was received and installed during the current year ; it is regarded as one of the most instructive collections of American aboriginal basketry extant, and its possession, in connection with the very considerable collections of corresponding ware already in the Institution, places the National Museum in a foremost position among the museums of the world so far as opportunities for study of primitive basketry are concerned. Another notewor- thy collection was that of Mr J. B. Hatcher in Patagonia, of which the final portions were received during the fiscal year, together with a good series of photographs illustrat- ing the use of artifacts, the construction of habitations, etc. ; while various collections of objects required to com- plete series were acquired by ]>urchase. Among the minor collections was an excei)tiunally fine one of copper imple- ments from the Lake Superior region ; these implements were noteworthy in that they were, while of aboriginal design, wrought Avith metal tools in such wise as to show the infiuence of Caucasian contact ; so that the collection forms an instructive example of acculturation, and serves as a useful guide in the classification of other copper objects in the Museum. A particularly useful series of
21 ETH— 03 III
XXXIV BUREAU OF AMERICAN ETHNOLOGY
stone implements, known as the Steiner collection, was also among the acquisitions of the year.
Although collateral to the work of the Bureau, it is proper to report that Colonel F. F. Hilder, ethnologic translator and acting chief clerk of the Bureau, was, on January IG, 1900, detailed to the Government Board of the Pan-American Exjiositiou, and that under a commis- sion from that Board he visited the Philippine islands and made extensive collections of ethnologic and archeologic material, with the understanding that, after use during the exposition, a consideralile i)ortion of it should he trans- ferred to the National Museum. Toward the close of the year Colonel Hilder reported the shipment of extensive collections, together with a good series of photographs and di'awings designed for use in the installation. Incident- ally he availed himself of opportunities to obtain certain useful ethnologic literature i-equired for the library of the Bureau.
PROPERTY
As has been explained in previous reports, the property of the Bureau is practically limited to (1) office furniture and other appurtenances to office work, (2) ethnologic manuscripts and other records of original work, (3) pho- tographs and drawings of Indian subjects, (4) a small working li])rary, (5) collections held temporarily by col- laborators for use in research, and (6) undistributed re- sidua of the editions of the Bureau publications. During the fiscal year there has been no noteworthy change in the amount or value of the office property ; a considerable number of manuscri})ts (including two of special value noted in earlier paragraphs) have been added to the arch- ives, either temporarily or permanently ; over a thousand photographic negatives and several hundred ])rints and drawings have been added to the collection of illustrative material, while the library has maintained normal growth, chiefly through exchanges. There was no considerable accumulation or transfer of objective material required for study during the year, while there was a consider-
ADMINISTRATIVE REPORT XXXV
able reduction in the number of back reports through the constantly increasing public demand for ethnologic literature.
NECROLOGY
Frank Hamilton Gushing
It is with much sorrow that I have to report the death of Frank Hamilton Gushing, ethnologist in the Bureau, on April 10, 1900.
Frank Hamilton Gushing was born in Northeast, Penn- sylvania, July 22, 1857. At first a physical weakling, he drew away from the customary associations of childhood and youth and fell into a remarkable companionship with nature; and as the groAvth of the frail body lagged, his mental powers grew in such wise as to separate him still further from more conventional associates. In childhood he found "sermons in stones and books in running brooks ' ' ; and in youth his school was the forest al)out his father's homestead in central New York. There his taste for nature was intensified, and the habit of interpreting things in accordance with natural principles, rather than conventional axioms, grew so strong as to control his later life. Meantime, relieved of the constant waste of men- tality through the friction of social relation, his mind gained in vigor and force; he became a genius.
At 9 years of age Gushing's attention was attracted l)y Indian arrowpoints found in his neighborhood, and he began a collection which grew into a museum and labora- tory housed in a wigwam erected by him in a retired part of the family homestead ; and his interest and knowledge grew until at 18 he went to Gornell already an expert capable of instructing the teachers. Perhaps by reason of his close communion with nature, he early fell into a habit of thought not unlike that of the primitive arrow maker, and even before he knew the living Indian, grew into sympathy with Indian art, Indian methods, Indian motives. So, in his wigwam laboratory and later at Gor- nell and elsewhere, he began to reproduce chipped stone arrow points and other aboriginal artifacts l:>y processes
XXXVI BUREAU OF AMETICAN ETHNOLOGY
similar to those of the native artisans; in this art he attained skill to a unique degree, and through it he gained inii((ue iinderstanding of the processes of primitive men. In 1874, at the age of 17, he sent to Secretary Baird an account of the Antiquities of Orleans County, X. Y., which was published in the Smithsonian Report for that year; this was based on his wigwam collection, which later passed into the National Museum. In 1876 he had charge of a portion of the National Museum collectif)n at the Centennial Exposition in Philadelphia, where he edi- fied visiting archeologists by his interpretation and imita- tion of native handicraft; for his skill extended from stone chii^ping to pottery making, basket building, weav- ing, skin dressing, and all other native arts. In 1879 Major Powell employed him in the Bureau of American Ethnology, at first in collecting artifacts from the pueblos ; l)ut the innate sympathy with simi)le life acquired in his isolated boyhood soon brought him into intimate relations with the living tribesmen, and the bond became so strong that he decided to remain at Zuhi, where for five years he was as one of the tribe. After mastering the language he acquainted himself with the Zufii arts and industries ; he was adopted into the ancient Macaw clan and the sacred name "• Medicine -flower," borne by only one per- son in a lifetime, was given him ; then he was initiated into tribal fraternities and gradually inducted into the religious ceremonies and mysteries; and long before he left the pueblo he was second chief of the tribe, the Head Priest of the Bow, and lived in the family of the gov- ernor, wearing native costume, eating native food, and participating in all native occupations and pastimes. Such was Cushing's college course in ethnology.
When he left Zuhi Mr Cushing brought with him to Boston and other Eastern cities a party of Zufii headmen and priests, who attracted muidi attention and awakened deep interest in aboriginal life. One of the results was the organization of the Hemenway Archeological Expedi- tion, endowed ])y the late Mrs Mary Hemenway, of Bos- ton; in 1886-88 Mr Cushing had charge of the work.
ADMINISTRATIVK REPORT XXXVII
Subsequently he returned to the service of the Bureau, and began jireparing for publication the records of his researches in Zuhi ; a part of this material was published in the Thirteenth Report under the title "Outlines of Zuhi Creation Myths." His health failing to an extent requiring a change, he was assigned to duty in Florida, where he made an archeologic survey no less remarkable for the breadth of view with which it was conducted than for the wealth of material produced from shell mounds and peat -lined lagoons. He was actively engaged in pre- paring the results of this work for publication when a slight accident (the swallowing of a fish bone) proved too much for the vital thread, never strong and much enfee- bled by whole-hearted and absorbing devotion to duty under trying conditions in Zuhi and in Florida. So his professional career ended. He died April 10, 1900.
Gushing was a man of genius. The history of the human world has been shaped by a few men ; the multi - tudes have lived and worked and ended their days under the leadership of these few. Most of the geniuses who have shaped the history of later times shone as intellectual luminaries alone. Gushing stood out not only as a man of intellect, but preeminently as a master of those manual concepts to which he gave name as well as meaning — indeed, he might fittingly be styled a manual genius. There are two sides to man, two correlative and reciprocal ^ aspects — the hand side and the brain side. Human development begins in the child, and began in our earliest ancestry so far as we are able to think, chiefly in the per- fecting of the hand; for throughout the hu.man world men do before they know — indeed, the greater part of knowing is always preceded by generations of doing. So humanity's dawn was doubtless brightened through manual genius; then came those later millenniums in which the brain side of man rose into dominance and illumined progress — and this was the time of intellectual geniuses. Of late science has arisen, and men have turned to the contemplation of nature and have been led thence to the conquest of natural forces. In the strife
XXXVIII BUREAU OF AMERICAN ETHNOLOGY
against dull nature the manual side of man has again come into ])rominen('e, and the pages of later history are em- blazoned with the names of inventors and experimentalists in whom the hand side and the brain side have attained perfect union. To this class of men Gushing belonged ; yet the application of his genius was peculiar, even unique, in that his efforts were expended in interpreting inven- tions by others rather than in making inventions of his own. This application of his powers rendered him suc- cessful beyond parallel in retracing the paths pursued by primal men in their slow advance toward manual and mechanical skill; and it was through this ))eculiar appli- cation that Gushing' s richest contributions to the science of man were made.
By reason of his peculiar insight into primitive devices and motives Gushing was a teacher of his colaborers, even of those whose years were more than his own. His mind responded readily to the impact of new sights, new thoughts, new knowledge; hence he was fertile in hypo- thesis, fruitful in suggestion, an avant -courier in research, a leader in interpretation. All his associates profited by his originality and learned much of him. The debt of American ethnology to Gushing is large.
Elliott Coues
On December 25, 1899, Dr Elliott Goues died suddenly. While he was not an officer of the Bureau, he had fre- quently cooperated with the Director and the collabora- tors, especially during the earlier portion of the fiscal year, when he was attached to a party engaged in work in the pueblo region. An enthusiastic student of early American history, he was brought in frequent touch with ethnt)l(>gists and ethnologic problems, thereby acquiring extended and accvu-ate knowledge of the aborigines; hence his death was a serious loss to the science.
Walter J. Hoffman
Dr Walter J. Hoffman, for many years an attache of the Bureau, died November 8, 1899. He entered the Bureau in its earlier years as an assistant to the late
ADMINISTRATIVE REPORT XXXIX
Colonel Garrick Mallery, and spejit some years in the collection of petroglyplis and other ahoriginal records. Subseqnently he made independent stndies in different tribes, notably the Menomini of Wisconsin. His prin- cipal publications in the Bnreaii reports are "The Mide- wiwin, or Grand Medicine Society of the Ojibwa." in the Seventh Report, and "The Menomini Indians," in the Fourteenth Report. His connection with the Bureau was temporarily severed in 1895, when he undertook certain special work for the United States National Museum. In 1897 he was appointed United States consul at Mannheim, Germany, where he availed himself of opportunities for study of aboriginal American collections and records. His health failing, he returned in the autumn of 1899 to his home near Reading, Pa., where his death occurred. Although he was but 53 years of age at the time of his death, he was one of the pioneers in American ethnology.
FINANCIAL STATEMENT
Appropriation by Congress for the fiscal year ending June 30, 1900, "for continuing ethnologic researches among the American Indians, under the direction of the Smithsonian Institution, including salaries or com- pensation of all necessary employees and the purchase of necessary books and periodicals, fifty thousand dollars, of which sum not exceed- ing one thousand dollars may be used for rent of building" (Sundry civil act, March 3, 1S99) " $50,000.00
Salaries or compensation of employees $34, 737. 65
Special services $1H2. 20
Traveling expenses 2, 644. 91
Ethnologic specimens 3, 820. 00
Publications 20. 00
Illustrations 498. 30
Manuscripts 1, .391. 44
Books and periodicals for library 1, 600. 42
Oflice rental 916. 63
Furniture 419. 05
Lighting .54. 34
Stationery and general supplies 1,218.76
Freight 241. 55
Postage and telegraph 57. 50
Miscellaneous 69. 90
13, 115. 00
Total disbursements 47, 852. 65
Balance July 1, 1900, to meet outstanding liabilities 2, 147. 35
XL BUREAU OF AMERICAN ETHNOLOGY
ACCOMPANYING PAPERS
Two papers of very considerable ethnological impor- tance are appended to this report. The first is by Dr J. W. Fewkes, ethnologist, and relates to certain super- natural beings of the Hopi Indian pantheon known as katcinas. The work is profusely illustrated by a series of colored plates reproduced from the original drawings made by a native artist well versed in the symliolism of his people. The drawings and the data relating to them were collected by Doctor Fewkes in 1900.
The tribes of the old province of Tusayan form a unique group among the American aborigines, their history and cultiire being of extreme interest to the ethnologist. They have been studied in part by a number of able eth- nologists, but our knowledge of their history and culture is yet far from satisfactory. Doctor Fewkes' s study of the Hopi katcinas covers new ground and throws fresh light on the religious customs and art of these people.
The second paper is by Mr J. N. B. Hewitt, ethnolo- gist, and embodies three versions of the cosmologic myth of the Iroquoian tribes of New York and Canada. In order to convey a definite and full understanding of the native concepts embodied in these myths, Mr Hewitt has recorded them, in the most painstaking manner in the Iroquoian vernacular, adding interlinear and very literal translations, in which he recasts the barbaric thought as far as possible in English words ; these are accompanied by free translations into English, which are, however, permitted to retain still something of the idiomatic quaintness of the original tongue. It may be safely assumed that philologists as well as students of primitive philosophy and myth will find in these contributions to the history of the Iroquois much of interest and value, since Mr Hewitt is not only an accomplished linguist but is mastei- of the Tuscarora language and readily translates the other northern Iroquoian dialects.
ACCOMPANYING PAPERS
21 ETH— 03 1
HOPI KATCHsTAS
DRAWN BY NATIVE ARTISTS
JKSSE \VAI^TEli FEWKES
CONTENTS
Page
Introduetioii 13
Hopi ferial calendar 18
Peculiar features l 18
Classification of festivals 19
Elaborate festivals 20
Abbreviated festivals 20
Tabular view of festivals in a Hopi year ^ 21
Priest fraternities in Hopi ceremonial festivals 23
Description of Hopi festivals 24
Wiiwiitcimti, New-tire ceremony 24
Sojalufia 24
Momtcita 25
Paniiirti 26
AVinter Flute paholawu 29
Wahik winenia, Children's dance 30
Mucaiasti, Buffalo dance 30
Winter Tawa paholawu 31
PowamCi . L 31
Planting of beans 31
Dances in the kivas 32
Advent of sun god, Ahiil 33
Preliminary visit of the monsters 35
Flogging the children 36
Return of other katcinas 36
Advent of Masauu 36
Appearance of Powamu katcinas 38
Distribution of bean sprouts, dolls, anfl other objects 39
Collection of food by monsters 39
Winter Lak(ine paholawu 39
Paliilukonti, or Ankwafiti 40
Acts performed in 1900 40
Additional acts sometimes performed 48
Paraphernalia used, their construction and symbolism 50
Resume of events in Paliiliikofiti in 1900 52
Personations appearing in Paliilukonti 54
Winter ]\larau paholawu 55
Spring Sumaikoli 55
Abbreviated Katcina dances 56
Summer Tawa paholawu 56
Summer Sumaikoli 57
Niman 57
5
6 CONTENTS (KTii. ANN. 21
Page Description of Hopi festivals — continued.
Tcuatikibi, Snake dance 57
Lelefiti, or Lefipaki, Flute dance 57
Bulitikibi, Butterfly dance 58
Lalakonti . . 58
Owakiilti 58
Mamzrauti 58
Description of the pictures 59
Pamiirti ceremony 59
Pauti wa 59
Cipikne 60
Hakto 60
Caiastacana 60
Hututu 61
Huik 61
Tcolawitze 61
Loilca 61
Tcakwaina 62
Tcakwaina ( male) 62
Tcakwaina mana 63
Tcakwaina )uadta 63
Tcakwaina taamu 63
Sio Humis 64
Sio Humis taamu 64
Sio Avatc hoya 64
Wiiwiiyomo 65
SioCalako 66
Heliliilu 66
Woe 66
Woe and Tcutckutii 67
Powamii festival 67
Ahiil 67
Hahai wiiqti 68
Tumas 68
Tufiwup - 69
Tehabi and Tufiwup taamil 70
Kerwan and Katcina mana 70
Soyokos (monsters) 70
Natacka naamu 71
Kumbi Natacka 72
Kutca Natacka 72
Natacka wiiqti, or Soyok wiiqti 72
Natacka mana 73
Hehea 73
Hehea mana 74
H6h66 74
A watobi Soyok taka 74
A watobi Soyok wiiqti 75
Tcabaiyo 75
Atocle 75
So wiiqti 76
Masaiiii 76
Eototo 76
FEWKES] CONTENTS '
Page Description of the pictures — continued.
Powamu festival — continued.
Kwahu 77
Palakwayo 77
Keca "S
Pawili 78
Totca 78
Monwu and Koyimsi 78
Monwu wiujti 79
Salab Jlonwu 79
Hotslio 79
Tiirpock wa 79
Yaupa 79
Hospoa 80
Patszro SO
Koyona SO
Kowako SO
Momo 81
Tetafiaya 81
Telavai ^ 81
Owa 82
Male 82
Humis - 82
Hopi Avatc hoya 83
Huhuan 83
Niivak s3
Yohozro wiiqti S4
Powamu 8-i
Wukokoti 85
Kohonino 85
Tcosbuci and Soyan ep 85
Nakiatcop 86
Kokopelli 86
Kokopelli mana 86
Lapiikti 86
Palidiikonti ( Ankwaiiti) festival 87
Macibol S7
Paliiliikon and Tatciikti 87
* Figurines of Corn maidens 87
Tacab Ailya and mana 88
Owanozro/.ro 88
Coto 89
Hopak and mana 89
Kokyan wiiqti 90
Piiiikoii katcina 90
Piiiikon hoya 90
Paluiia hoya 90
Tcukubot 91
Tcanau 91
Wupamau 91
Mucaias taka 92
Mucaias mana 92
Afiya katcina nianas grinding eorji 93
8 CONTENTS [ETH. ANN. 21
Description ot tne pictures — continueil. I'age
Paliiliikofiti (Ankwafiti) festival — continued.
Hokyana 94
Hokyafia maiia 95
Cakwahonau 95
Kokle 95
Citoto 95
Sumaikoli ceremony 96
Sumaikoli and Yaya 96
Kawikoli 96
Ciwikoli - 96
Navalio katcinas 97
Tacab ( Naactadji ) 97
Tacab (Tenebidji) 97
Tacab ( Yebitcai) 98
Tacab 98
Soyohim katcinas 98
Kae 98
Aho'te 99
A'hote 99
Turtumsi 99
Patcosk 99
Hototo 99
Kerne 100
Siwap 100
Hotcani 100
Tawa 1 00
Kau 101
Muzril)i 101
Leiiya 101
Pafiwii 102
Tiwenu 102
Koroctu 102
Kwewft 103
Tciib 103
Sowiiiwu 103
Cipomelli 104
Tumae 104
Matia 104
Piokot 105
Tiirkwinu 105
Tiirk winu mana 105
Toho 105
Kutca 106
Kiitca mana 106
Urcicimii 106
Yehoho 106
Zufii katcinas 107
Sio 107
Sio mana and three Koyimsi 107
Citulilii 107
Teiik 108
Pakwabi 108
Kwacus Alek taka and Alo mana 108
FEWKESl CONTENTS 9
Description of the jiietures — continued. Page
Ancient clan masks 109
Old mask (Katcina clan) 110
Old mask (Tciiaclan) 110
Old mask (Honau clan) Ill
Pohaha (Te clan) Ill
Hopinyu (Isauu clan) Ill
Ke Towa Bisena 112
Masks introduced by individuals 112
Sic ( Soyowa) 112
Yuna - 113
Yuiia mana 113
Wakac 113
Makto 113
Pakiokwik 113
Personages appearing in races called Wawac 114
Aya 114
Letotobi 114
Hemieo 115
Tcukapelli .^, 115
Palabikuna 115
Kona 115
Macmahola 116
Tcilikomato 11(5
Wiktcina 116
Piptuka 116
Patufi 1 16
Tatacmii 116
Pask i 117
Nakopan personages 117
Beings not called katcinas 118
Lakone mana 118
Mamzrau mana 118
Palahiko mana 118
Hopi Calako mana _ 119
Bull mana 119
Cotokinufiwu 120
Kaisale 120
Kaisale mana 120
Alosaka 121
Ahiilani 121
Tanoan names for Hopi katcinas 122
Origin of foreign katcinas 124
Alphabet used in spelling names 126
ILLUSTRATIONS
Plate II. III.
IV.
VI.
VII.
VIII.
IX.
X.
XI.
XII.
XIII.
XIV.
XV.
XVI.
XVII.
XVIII.
XIX.
XX.
XXI.
XXII.
XXIII.
XXIV.
XXV.
XXVI.
XXVII.
XXVIII.
XXIX.
XXX.
XXXI.
XXXII.
XXXIII.
XXXIV.
XXXV.
XXXVI.
XXXVII.
XXXVIII.
XXXIX.
Pautiwa, Cipikne, Ilakto, Caiastacana 60
Hututu, Huik, Tcolawitze, Loiica 60
Tcakwaina, Tcakwaina taamu, Tcakwaina mana, Tcakwaina
yuadta 62
Sio Humis, Sio Humis taamu (misprinted taamu), Sio Avatc
hoya, Wiiwiiyomo 64
Sio Calako, Woe, Heliliilii, Woe and Tcutckutu 66
Aluil, Hahai wiiqti, Tumas, Tunwup ? 68
Tehabi, Tun wup taamu, Kerwan and Katcina mana 70
Natacka naamu, Kumbi Natacka, Kutca Natacka 72
Xatacka wiiqti, or Soyok wiiqti 72
Hehea, Hehea mana, H(5h66 74
Awatol)i Soyok taka, Awatobi Soyok wiiqti 74
Tcaliaiyo, Atocle 74
Powamu, So wiiqti, IVIasauu, Eototo 76
Kwahu, Palakwayo, Keca, Pawik 76
Totca, JNIonwu and Koyimsi, Monwu wiiqti 78
Salab Monwii, Hotsko, Tiirpockwa, Yaupa 78
Hospoa, Patszro, Koyona, Kowako 80
Momo, Tetaiiaya 80
Telavai, O wa and mana 82
Malo, Humis, Huhuan, Hopi Avatc hoya 82
Xii vak, Yohozro wiiqti, Powam i\ 84
Wukokoti, Kolionino 84
Tcosbuci and Soyan ep, Nakiatcop 86
Kokopelli, Kokopelli mana, Lapiikti 86
Macibol, Paliiliikon and Tatciikti 86
Figurinea of Corn maidens, Tacab Aiiya (misprinted Ana) and
mana 88
Owanozrozro, Coto ( Walpi ), Coto (OrailDi) 88
Hopak and mana, Kokyan wiiqti, Piiiikon katcina 90
Piiiikofl hoya, Paluiia lioya, Tcanai'i, Tcukubot (misprinted
Tuckubot ) 90
Wupamau, Mucaias taka, Mucaias mana 92
Aiiya katcina manas grinding corn 92
Hokyafia, Hokyana and mana 94
Kokle, Citoto, Sumaikoli and Yaya 94
Kawikoli, Ciwikoli, Tai'ab (Naactadji) 96
Tacab (Tenebidji), Tacab (Yebitcai), Tacalj, Kae 98
A'hote, Aho'te, Patcosk, Hototo (misprinted Hotote) 98
Kenie, Hotcani, Siwap, Tawa 100
Kau, Muzribi, Leflya 100
11
12
ILLUSTBATION8
[ETH. ANN. 21
Page
Plate XL. Pafiwu, Tiwenu, Kwewu 102
XLI. Triib, Cipomelli, Sowifnvu 102
XLII. Tumae, Matia 104
XLIII. Piokot, Tiirkwini'i, Tiirkwinu mana 104
XLI V. Kiitta, Kutca mana, Yehoho, Urciciimi 100
XLV. Sio, Sio mana and three Koyimsi 106
XLVL Citulilii, Teuk, Pakwabi 108
XLVIL Kwacus Alek taka, Alo mana, Old mask (Katcina i-lan). Hid
mask ( Tcua clan ) 108
XLVIII. Old mask (llonau clan), Pohaha (Te clan), Hopinyu ( Isanu
clan ) , Samo w(i<itaka 110
XLIX. Yuiia, Ynna mana, Wakac, Makto 112
L. A}a, Letiitobi, Racer, Hemico 114
LI. Tciikapelli, Kona, Palabikufia, Tcilikomato, Macmahola 114
LII. Wiktciua, Piptuka, Patun 116
LIII. Tatacmu, Paski 116
LIV. Xakopan personages 116
LV. Lakone mana, ]\Iamzrau mana 118
LVI. Hopi Calako mana, Palahikn mana 118
LVII. Bull maua 120
LVIII. Cotokinunwii, Kaisale, Paiakyamu, Kaisale mana 120
LIX. Alosaka '. 120
LX. Ahiilani 122
LXI. Koroctii 122
LXII. Pakiokvvik, Ke Towa Bisena, Tiirtumsi (misprinted Turtnmsi)-. 122
LXIII. Owa, Cakwahonan, Toho 122
HOPI KATCINAS
DRAWN BY NATIVE ARTISTS
By Jesse Walter Fewkes
INTRODUCTION
The Hopi Indians repi'esent their g-ods in several ways, one of which is b^' personation — by wearing masks or garments bearing 8yml)ols that are regarded as characteristic of those beings. The sym- bols depicted on these masks and garments vary considerably, but are readily recognized and identified l)y the Indians.
At each festival in which these supernatural beings are personated the symbols are repainted, and continued practice has led to a high development of this kind of artistic work, many of the Indians having become expert in painting the symbols characteristic of the gods.
Belie\'ing that a series of pictures made l)y the cleverest artists among the Hopis would be a valuable means of studying the sym- bolism of the tribe, the author hired one of them to make him a series of drawings of all the personations of supernatural beings which appear in Hopi festivals. This method was suggested by an examination of Mexican codices, especially the celebrated manusci'ipt of Padre Sahagun, now in Madrid, the illustrations in which are said to have been made by Indians, and Chavero's Lienzo de Tlascala, lately (1892) published by the Mexican government.
The author found several Hopi men competent to paint a collec- tion of pictures of the kind desired, and finally chose for that work Kutcahonauu," or White-bear, a man about 30 years old, who was beliexed to be the ablest of all who were considered. This Hopi had picked up a slight linowledge of English at the Keams Canyon school, and while his method of drawing may have been somewhat influenced by instruction there, this modifying influence is believed to be very slight, as the figures themselves show.
" For the proniincintioii of proper iinmes. see the jilphuhet at the end of this paper.
14 HOPI KATCINA8 [eth. ann. 21
His uncle, Homovi, who has never been to school, and is unac- quainted with the English language, drew some of the best pictures, the technique of which is so like his nephew's that it is safe to con- clude that the drawings of the latter are aboriginal in character. A few of the pictures were drawn bj^ Winuta, whose work, like that of Homovi, is unmodified by white influence. A boj^ who had attended a Government school in Lawrence, Kansas, also made a few paint- ings, but as they show the influence of instruction in this school they are not valuable for the purpose had in mind in publishing this collec- tion, and they have not been reproduced here.
While, then, their character has possibly been somewhat influenced by foreign art, the pictures here reproduced and described maj' be regarded as pure Hopi, and as works little affected by the white teachers with whom of late these people have come into more intimate contact than ever before.
To facilitate the painting the author provided the artists with paper, pencils, brushes, and pigments; he left the execution of the work wholly to the Indians, no suggestion being made save the name of the god whose representation was desired. They carried the materials to the mesa, and in a few days returned with a half-dozen paintings, which were found to be so good that they were encouraged to continue the work. In some instances, the artists painted pictures of gods which the author had never seen personated.
When the paintings were delivered, the author wrote under them the names of the beings represented, witli such information as could be gathered concerning the special symbolism upon them. Later other Hopis were asked to identif}' the pictures, which they readily did, the names they gave being nearly always the .same as those given by the artists. This independent identification was repeated many times with different persons, and the replies verified one another almost without exception. The talks al)out the paintings elicited new facts regarding the s3'mbolism and the nature of the beiugs represented which could not have been acquired in other ways. Several men made critical suggestions which were of great value regarding the fidelity of the work and embodied information which is incorporated in the exposition of the collection. At one time the reputation of these pictures was so noised about in the pueblos that visitors came from neighljoring villages to see them. At first the collection was freely offered to all comers for inspection, on account of the possibility that new information might be thus gathered, until some person circulated a report that it was sorcery to make these pictures, and this gossip sorely troubled the painters and seriously hampered them in their work, but the author was aVile to persuade the artists and the more intelligent visitors that no harm would come to them on account of the collection.
FF.WKES] THE NATURE OF KATCINAS 15
The pictures were made primarily to illu.strate symbols and sym- bolic paraphernalia u.sed in the personation of the gods, Imt inciden- tallj^ they show the ability of the Hopis in painting, a form of artistic expression which is very ancient among them. The painting of fig- ures on ancient pottery from Tusayan, illustrated in a collection from Sikyatki, leaves no question of the ability of the ancient Hopi women in this form of expression." As specimens of pictorial art the pictures here presented compare very well with some of the Mexican and Mayan codices. They represent men personating the gods, as they appear in religious festivals, and duplicate the symbols on certain images, called dolls, which represent the same beings. A consider ra- tion of some of the more characteristic dolls in semblance of gods is given elesewhere.*
When a Hopi draws a picture or cuts an image of a god, either a doll or an idol, he gives the greatest care to the representation of the head. The sj'mbols on the head are chai-acteristic, and its size is generally out of proportion to that of the other partsi^. ^^'hen these same gods are personated by men the symbols are ordinarily painted on masks or helmets; consequently the heads of the tigures may be said to represent masks or helmets of personators.
The personations which are here figured generally appear in winter festivals or ceremonies, a more detailed account of which will be given elsewhere, but it has seemed well to preface this description of the pictures with brief summai'ies of great festivals in which the figures represented are specially^ prominent, and to make such reference to others as may be necessar}^ The great festivals, called Pamiirti,'' Powamu, and Pali'iliikofiti or Aiikwanti, are celebrated in January, Februarv, and March.
The personations are called katcinas; the nature of these merits a brief consideration.
Primitive man regards everything as possessed of magic power allied to what we call life, capable of action for good or evil. This vital power, he believes, is directed bj' will; it was probablj' first identified with motion. To the savage whatever moves has a beneficent or malevolent power, sometimes called medicine, the action of which is always mysterious. Various symbols have been adopted by primitive man to represent this jiower, and many terms are used to define it. Among these symbols words for hreath in various languages are per- haps the most widely spread among diti'erent races. The power of motion directed bj' will to do harm or good thus comes in English to be known as spirit or soul. The doctrine of medicine power or of spirits is commonly called animism.
" Soe Archeological Expedition to Arizona in 1895, in the Seventeenth Annual Report of the Bureau of American Ethnology, part 2. 1899. ''Internationales Archiv fiir Ethnographie, Band vii, 1X94. c For the pronunciation of proper names, see the alphabet at the end of tliis paper.
16 HOPI KATCINAS [eth. asn. 21
Eiiil y man rarely o-eueralized. Every object, organic and iuoryanic, had a spirit, but these spirits, like the objects themselves, were thought of as concrete. Tiie spirit of the tree had little in conimon with the spirit of the sun. To distinguish these ditferences symbolic personifications were called in, and the medicine power of objects was emljodied in objective comprehensible form; thus the medicine power of the sun presented itself as an eagle, that of the earth as a spider.
It would appear, also, that in case of the magic or medicine power of man, there was a universal belief that it existed and was jKjtent after death. The breath-body or spirit of man was believed to have a con- tinued existence after the death of the body, retaining powers of good and bad action, a belief which led to worship. The katciniis are spirits of the ancients of the Hopis, and personations of them by men bear the symbols which are supposed to have characterized these ancients.
While the term katcina was originally limited to the spirits, or per- sonified medicine power, of ancients, personifications of a similar power in other objects have likewise come to be called katcinas. Thus the magic power or medicine of the sun may be called katciua, or that of the earth may be known by the same general name, this use of the term being common among the Hopis. The term may also be applied to personations of these spirits or medicine potencies by men or their representation by pictures or graven objects, or by other means. As applied to a dance in which the personations appear, the term is secondary and derivative.
The word "medicine" is here used in its ancient' meaning, not as in modern English. It is misleading to apply such terms as "spirit," "soul," and "medicine," with the modified meanings which they now have, to beliefs of primitive man. When these words originated they were applicable to such beliefs, ))ut in the evolution of culture their meanings have chaiiLred, and they are now symbols of beliefs that are very difi'erent from those which they originally represented.
In the Hopi ritual there are dramatic celebrations of the arrival and departure of the katcinas. Certain clans have special festivals in which the}' dramatize the advent of their clan-ancients; thus the Katcina clan represents it in a festival cajled Powamu, the Asa clan in Pamiirti, the Patki clan in Soyaluna. Kindred clans unite with the more prominent in the dramatization of the advent of their clan- ancients. There is only one dramatization of the departure of clan- ancients, a festival which is called the Niman (departure), and which occurs in July. Personations of the same clan-ancients do not apj^ear every year at a stated time; in some years thej' are more numerous than in others, as quadrennially, when certain initiation ceremonies are performed. Particular personations are prescribed for great festivals like Pamiirti, Powamu, and Paliiliikonti, and these appear yearly, but
FEWKEs] NUMBER OK KATCINAS 17
there are others whose appearance depends on the inclination of the owner of the masks or on other causes, on which account the personnel of the actors in the festivals changes year by year without, however, there being any fundamental modifications.
The author has repeatedly been informed b^' the Hopis that the number of katcinas is very great, much greater than the number figured, especially if all those mentioned in traditions are included. When we reflect upon the probable way these supernaturals have been added to the Hopi Olvmpus, we may gain some idea of their possible number, for each clan as it joined the Hopi population brought its own gods, and, as the clans came from distant pueblos, where environmental conditions differed, each had a mj'thologic system in some respects characteristic. Many Hopi clans have in course of time become extinct, and with their disappearance their old masks have passed into the keeping of kindred clans, to whom they are now known as "ancient," being never used. The distinctive names of such have been lost, but in some cases the mask still retains its symbols. Then there is a constant increase in the numbers of katcinas; not only are the Hopis acquainted with many katcinas that are no longer personated, but they are also continually introducing new ones. Thus the katcinas called Chicken, Cow, and many others which might be mentioned, have made their appearance in the last decade. It is not diflicult to see how this may have been brought about. A man goes on a visit to Zufii or some Rio Grande pueblo and witnesses a personation of a katcina which, on returning to his own home, he introduces into the Hopi ritual. This process of introduction has been going on for many years, so that we have katcinas called Navaho, Kawaika (Keresan), Pima, Apache, and others of foreign derivation. Thus not only have clans introduced new katcinas from time to time, but individuals have done the same, and in man}' instances this introduction has taken place so lately that the name of the man who brought them is known, as he is still living in the pueblo.
Of the masked personations among the Hopis some, as Tunwup, Ahiil, and Natacka, always appear in certain great ceremonies at stated times of the year. Others are spoi-adic, having no direct relation to any particular ceremony, and may be represented in any of the winter or summer months. The}' give variet}' to the annual dances, but are not regarded as essential to them, and merelj^ to afl'ord such variety many are revived after long disuse. Each year many katcinas may be added to any ceremony from the great amount of reser\'e material with which the Hopis are familiar. Some have become extinct, and knowledge of them remains only in the memory of old men, or now and then one maj' be recalled to mind b}' an ancient mask hanging in a darkened room. Thus, it is seen that within certain limits a change
21 ETH— 03 2
18 HOPI KATCINAS [etji. ann. 21
is continually going on in the character of the personations in masked dances. It is more especially to the ancient or almost forgotten varie- ties that we should look for aid in making a classification of katcinas.
The pictures have been arranged primarily on a basis of tht^ sequence of appearance in the annual calendar. Possiblj^ a more comprehen- sive classification of the pictures might be made with reference to the clans which introduced them, and tables are given with that thought in mind, Init there is little possibility that a classification of this kind can be made complete, since the clan origin of many katcinas will alwaj'S remain unknown.
The classification of katcinas by names leads to important results, but the nomenclature, for man}- reasons, is often deceptive. The same god may have several attributal or clan names which have sur- vived from the difl'erent languages spoken originally by component clans of the tribe. Certain peculiarities of song or step of the per- sonator, or a marked or striking symbol on his paraphernalia, maj' have given a name having no relation to the spirit personated. Keep- ing this fact in mind, and remembering the permanency of .symbols and the changeabilit}' of nomenclature, we are able to disco\er the identity of personations bearing widely ditt'ereut names.
An important asjiect of the study of these pictures is the light their names often throw on their derivation. We find some of them called by Zuuian, others l)y Keresan, Tanoan, Piman, and Yuman names, according to their derivation. Others have names which are dis- tinctly Hopi. This composite nomenclature of their gods is but a refiection of the Hopi language, which is a mosaic of many different linguistic stocks. No race illustrates better than the Hopi the per- petual changes going on in languages which Payne so ably discusses in the second volume of his History of America. The successive clans which united with the original settlers at Walpi introduced manj- words of their peculiar idioms, and it is doubtful whether the present Walpiaus speak the same tongue that the Snake (Tcixa) clans spoke when they lived at Tokonabi, their ancient home in northern Arizona.
HOPI FERIAL, CALENDAR
Peculiar Features
The author will first sketch the ferial calendar " of Walpi and give a brief account of the nature of the rites occurring each month, having especially in mind the personages here figured; but only so much of this calendar will be given as will help to explain the pictures and render the paraphernalia intelligible.
oFor ferial calendar of the Hopis, see Internationalea .Vrchiv fiir Etlinographie, Band vin, 189.^, pp. 21.5, 236; American Anthropologist, vol. ii, 1893; Fifteenth .Annual Report of the Bureau of Ethnol- ogy, 1897, p. 260 et seq.
FEWKEs] HOPI CEREMONIAL CALENDAR 19
The ceremonial year of the Ilopis l>egins in November with a New- fire ceremony which a^isiiine.s two forms, elaborate and abljreviated. The elaborate form, given every fourth year, is very complicated, owing to the initiation of novices into the fraternities. Following this precedent, the rites of tlie winter solstice (So3'aluna), Powamu, and Paliilukoiiti are celebrated in extenso in those years. The elabo- ration or abbi'eviation of the New-tire ceremonj", which opens the calendar, thus profoundly affects all festivals of the remainder of the year.
There are also several other variations in the calendar, due to the celebration of either the Snake or Flute festival, which alternate with each other. Thus in odd years there is in January an assemblage of the Snake fraternity, while in even years the Flute priests have a meeting in the same month. There are likewise certain minor modi- fications in other ceremonies in those years in which the Flute and Snake ceremonies, respectiv'ely, are celebrated.
It must be borne in mind that the Hopis are, ignorant of the Roman names of months, January, Februar}', and the like, but these names are introduced in the following pages for convenience in reduc- ing their calendar to our own. Their months often take the names of the ceremonies which occur in them.
The four seasons, spring, summer, autunui, and winter, have no equivalents among the Hopi so far as is known. The Hopi year has two divisions, which may be designated that of the named and that of the nameless moons; the former is the cold period, the latter is the warm — roughlj' speaking, they are winter and summer. These divi- sions ma^' be called the greater and lesser periods, as the former begins in August and ends in March. In the first occur the greater, in the other the lesser mysteries (see below. Classification of Festivals), although this practice is sometimes reversed.
Classification of Festitals
As has been noted, the ceremonies in the Hopi calendar vary in complexity as a result of the initiation of novices into the priesthoods, which occurs abovxt every four years.
In addition to this quadrennial variation there is a lesser and greater celebration of the same festival each year, which are ordi- narily six months apart, the lesser being generally in winter. The adjective "elaborate" will be applied to those quadrennial festivals which are celebrated in extenso, "abbreviated" being applied to the smaller celebrations in intervening years; the two yearly presentations will be known as the greater and lesser mystei'ies.
20 HOPI KATCINAS [eth. ann.21
Elaborate Festivals
Some of the elaborate festivals involve nine days' active work, others five. In years when the New-fire ceremony is brief, other nine- day ceremonies arc abbreviated to five, and five-day ceremonies are shortened to one. A list of the festivals of the latter class is given below, under Abbreviated Festivals.
Among' elaborate festivals with a nine-day duration may be men- tioned the following:
Naacnaiya. Lelenti (Lefipaki).
Soyalufia. Lalakoilti.
Powamu. Mamzrauti (Maraupaki).
Niuian. Owakiilti.
Tcuatikilii (Tciiapakia).
With the exception of Powamu and Niman the above festivals have two additional ceremonial days called the smoke talk and the public announcement days. The ceremonial da^'s of these elaborate festivals are called:
First day: Tcotcoyunya. Fourteenth day; Yufiya.
Second day: Tiyuna. Fifteentli day: Cuskahimii.
Tenth day: Yuiiya. Sixteenth day: Komoktotokya.
Eleventh day: Custala. Seventeenth day: Totokya.
Twelfth day: Luftala. F.ighteenth day: Tihiini. Thirteenth day: Naluctala.
The days between the aimouncement (second day) and Yufiya (tenth day) are generally seven in number, but may be less. The nine active days begin on the first Yufiya and end on Tihiini. the public dance day, which is followed b}' three or four da^^s of purification. Practically each of these ceremonies takes twenty days from the smoke talk (Tcotcoyuiiya) to the final day of purification.
Abbreviated Festival.s
Among five-day ceremonies M'hich are believed to be contracted forms of the first group, may be mentioned:
"Wiiwiitcimti. Paliiliikonti, or Aiikwanti.
Pamiirti.
The one-day ceremonies, which may be extended over five days in special years, are as follow:
Winter Flute prayer-stick-inaking. Winter Marau prayer-stick-making.
Winter Snake prayer-stick-making. Summer Sun prayer-stick-making.
Winter Lakone prayer-stick-mak- Winter Sim j)rayer-stick-making.
ing. Momtcita.
c Literally, snake (tciia) going down (pakit), referring to entering the kiva.
fewkes] hopi festivals by months '21
Tabular View of Festivals in a Hopi Year
The following oereinonios, celebrated annually at the East niewa of Tusayan, are mentioned with the months in which they occur, begin- ning with the New-tire or November festival.
November^ Kelemuryawu {Novices' Moon)
(Wihvutcimti (New-tire ceremony). (Naacnaiya (with initiation of novices).
November i.s generally considered the opening month of the Ilopi year, and on the character of the New-tire ceremony, whether elab- orate (Naacnaiya) or abbTeviated (Wiiwiitcimti), depends that of the following festivals, for if the former is celebrated the winter ceremo- nies which follow are always more complicated.
Di'ccmhei', Kijanv'dnjawil
1. Soyaluiia (All-assembly, Winter-solstice).
Synchronou.s meeting of all clans in their respective kivas with altars and pravers to Miiyinwu, the germ god. An elaborate sun drama occurs in certain kivas during the festival.
2. Momtcita (war dance of the Kalektaka or warrior priesthood of the Pakab clans).
Stone images of the Hano warrior gods, corresponding to the Ilopi Piuikoii hoya, Paluila hoya, and their grandmother Kokyan wiiqti (Spider woman), are displayed at the winter solstice ceremony (called Tantai by the Tewas). At Hano the rites of these gods are combined with those of the germ gods, l)ut at Walpi they are distinct, following Soj'alufia.
In this festival there is an altar and prayer-stick-making. The Hano warrior altars are erected in the same rooms and at the same time as those of the Winter-solstice ceremony.
January, Punmryawu
1. Pamtirti.
A dance celebrated at Sichumovi by the Asa and Honani clans, dramatizing the return of the sun, followed by their clan-ancients or katcinas, called by Zufii names.
2. Lenya or Tciia jiaholawii (Flute or Snake prayer-stick-riiaking).
Winter or lesser Flute or Snake prayer-stick-making. The Flute or Snake fraternity of the under world is supposed to meet at this time, and there is a sympathetic gathering of Flute priests in even years and Snake priests in odd years. In the odd years certain rites occur in the kivas during the Soyaluiia ceremony to harmonize with the preeminence of the Snake chief in those years.
3. Mucaiasti (Buffalo dance).
4. Tawa paholawii (Sun prayer-stick-making. )
Winter or lesser as.semblage of the Siui priests.
22 HOTI KATCINAS [eth. ann. 21
Felirmiri/. /'(iiiiaiiLuryawH
1. Powamu (Bean-planting).
A feremonial puriticatuMi festival celebrating the return of the clan- ancients of the Kateina clan, in which scv(>ral other clan-ancients like- wise appear.
2. Lakone paholawu (Lakune praycr-Htick-niaking).
Winter or lesser sympathetic meeting of the Lakone priesthood, who make offerings and deposit them in distant shrines.
Marcl), C'lcumuryavyA
1. Paliilukonti, or Ankwanti.
Theatrical performance or m_ystery play, illustrating the growth of corn; its purpose is the prodiiction of rain.
2. ]\[arau paholawu (^larau prayer-stick-making).
Spring meeting of the Marau fraternity, who make offerings and deposit th(>m in distant shrines.
3. Suniaikoli.
Spring meeting of the Sumaikoli and Yaya fraternities. A festival of short duration in which new tire is kindled l)y frictional methods.
Jfi/i/, Kijitin iiri/iiiiHi A))breviateil Katrina danre.''.
Masked personations of different clan-ancients or katcinas. in public dances of a single day's duration, soinetinn\s accompanied with secret
rites.
Jul I/. J'liiiiiiri/iiiii'i
Niman Kateina (Departure of the Katcinas).
Elaborate celeliration of the departure of the katcinas.
^1 mjii.sf, I'oirii//) Hrt/<nin 1. Snake dance (Tciiapaki).
In odd j-ears at "Walpi, alternating with the Flute festival in even years.
1. Flute dance (Lenpaki).
2. Tawa paholawu (Sun prayer-stick-making). Prayer-stick-making l)y the Sun priests.
3. Sumaikoli.
Meeting of the Sumaikoli fraternity.
Si'ptemhti'
Lalakonti.
Basket dance of the Patki (Rain-cloud) clans. Meeting of the Lakone fraternity, in which an elaborate altar is erected and a public basket dance is celebrated.
FEWKE3]
HOPI PRIEST KEATEENITIES
23
October
1. Owakiilti.
Basket dance of the Buli and Pakab clans. Meeting of the Owakultu society, when an elaliorate altar is erected and a basket dance is celebrated.
2. Mamzrauti.
Hand-tablet dance. Meeting of the Marau society, when an elal)- orate altar is erected and a hand-tablet dance is celebrated.
PRIEST FRATERNITIES IN HOPI CEREMONIAL FESTIVALS ''
Each of the above-mentioned ceremonial festivals is performed In' a society of priests and is simple or complex according to the I'clative strength and social influence of its priesthood. The following lists give the names of these societies and the festivals in which they are specially prominent:
|
Fraternity |
Festival |
|
Aaltii |
Wiiwutcimti |
|
Wiiwiitcimtii |
|
|
Tataukvamii |
Naacnaiya |
|
Kwakwantu |
|
|
fPamiirti |
|
|
Kateina |
Powamvi Abbreviated Kateina dances |
|
Niman |
|
|
Tci'ia .... |
AVinter Snake ceremony ISnake datice r Winter Flute ceremony iFlute dance |
|
Tci'ib |
|
|
Lenva _ . . . . |
|
|
Lalakontu |
1 Winter Lakone prayer-stick-making iLalakonti |
|
Owakultu |
lOwakiilti |
|
Mamzrautu |
jWinter Marau prayer-stiek -making iMamzrauti |
|
Tawa |
J Winter Sun prayer-stick-making ISummer Sun prayer-stick-making |
|
Kalektaka |
Momtcita |
|
Yava |
rSummer Sumaikoli ISpring Sumaikoli |
|
Sumaikoli |
a For Hopi religious fraternities si-u Jnurnjil of American Ethnology and Archaeology, vol. Ji. 1892.
24 HOPI KATCINAS [kth. a.n.n. .i)
There are a few other priest fraternities which take part in the celebration of Hopi ceremonies, tlic most important of which are the Tcukuwimpkya, among which may be mentioned the Paiakyamil (mud- heads), Tatciikti (clowns), and Tcutckutu (gluttons). They are inti- mately associated with the masked katcina observances, in which they generally take part.
DESCRU^TION OF HOPI FESTIVALS WiJwCTCiMTi, New-fire Ceremony
The festival of the new tire is performed by four religious fra- ternities or societies called the Aaltu or Alosaka, the Kwakwantu, Tataukyamu, and Wliwiitcimtu.
The dominating element in this great yearly festival, which open.s the Hopi year, is the worship of the germ god, Alosaka or Muyifiwu. Fire is a living being, a mystery, or spirit, and the creation of fire is .symbolic of the creation of life. The making of the new fire may be considered as a kind of sympathetic magic or symbolic pra\-er for the rejuvenescence of nature, and the various so-called phallic proceed- ings which accompany it have the .same significance. This festival is not regarded as a fire-woi-.ship ceremonial, but an aspect of the worship of the mystery or medicine which fire shares with every other living or moving thing, embracing both organic and inorganic objects.
SOYALUNA
The winter solstice ceremony, called Soyalufia, All-assembh% is an occasion of many rites in all kivas on the East mesa, the altars in which are described elsewhere. Its main feature is a pi'ayer to Muj-inwu, the germ god, and in one of the kivas certain clans from the south dramatize the advent of the sun god in the form of a bird.
The public advent of this sun or sky god takes place on the follow- ing mo lining, when the bird personation is replaced by a masked man, called Ahiilani. This sun god is also called Soyal katcina, from the fact that he appears at Soyalufia. He is accompanied by two maids, called Soyal manas, wearing masks resembling those of Anya katcina manas, who distribute seed corn to the women of the pueblo.
It will later appear that there is the same dramatization of the arrival of the gods in this festival as in Powamii and Pamiirti. There is a representation of the return of a sky or sun god, who appears first in the kiva and then on the following morning at sunrise in pub- lic, distributing gifts to the people and receiving their prayers."
n For a description of the elaborate rites at the advent of the sun god in the kiva, see American Anthropologist, 1899 and 1900. The exercises in the Hano kivas, where there are two altars with serpent effigies (see American Anthropologist, new series, vol. i, 1899), are mainly for rain and crops.
FEWKEs] MOMTCITA CEREMONY 25
On one of the days of this festival men personating many kinds of birds danee together in the Naeab kiva; this dance is repeated in the Po\vann'i festival, when all the bird masks are repainted and the bodies ■ of the participants are decorated with feathers, the wings and tail being attached feathers. The following liirds are personated:
Kwahu, Eagle. Tiirpoekwa.
Keca, Hawk. Totca, Hummingbinl.
Kowako, Chicken. Pawik, Duck.
Pat.szrii, Suijje. Monwu, Owl.
Hotsko, Owl. Kwayo, Hawk.
MOMTCITA
This special ceremony of the Kalektaka, or warrior societj-, intro- duced by the Pakab or Reed (arrow) clans, whose chief is Pautiwa, is observed directly after Soyaluna. The society has a special room for its meeting, which is under the old Pakab house and is entered from the roof. OrdinariU* this room, called the Piiiikonki or house of the god of war, is closed. The four walls are decorated with pictures of animals, as follows: On the north side thei-e is a picture of Toko, the Mountain Lion; on the west wall is Honauii, the Bear; on the south is Tokotci, the Wildcat, above which is a live-pointed star; and on the east is Kwewu, the Wolf, above which is a picture of the sun. From their positions on the walls these animals may be judged to be the distinctive beasts of these cardinal points. In one corner of this room there is a recess, ordinarily closed b}' a Hat slab of rock luted in place, in which the images of the war gods are kept. At the time of the ceremony these fetishes and a numbei- of old celts, ancient weapons, bows, arrows, and tiponis of the Kalektaka society are arranged in the form of an altar.
Prayer-sticks of peculiar construction are made by the Kalektaka, and there is a dance at daybreak on the day after their manufacture, in which the participants carry guns, bows, arrows, and other war implements.
The rude stone images representing the Hano war gods are arranged in the kivas during the celebration of the Soyaluna, in the manner described in an account of the rites of the winter solstice at the pueblo. Thej' i-epresent the two war gods, the Spider woman, their grandmother, and Wicoko, a giant l)ird. The warrior celebration at Hano is combined with the winter solstice rites, whereas in Walpi it is distinct, or rather the Reed or Pakab clans have a special warrior celebration.
Tlie three principal images or idols are Piiiikofi hoya, Paluiia hoya, and Kokyan wi'iqti, tiie symbolism of which is shown in the pictures.
There are other images of Piiiikon hoya in Walpi which are brought into the kivas at Soyaluiia; as one belonging to the Katcina clan, used
26 HOPI KATCINAS [eth. axn.21
in the Moil kiva, and one of the Kokop clan, used in the Nacab kiva. These are supposed to have been the property of the warriors of these two clans, but there are no special rites connected with them. At Hano the rites of the warriors occur at the winter solstice, when elaborate altars are erected.
PAMtTRTI
The Zuiii Indians are said " to claim Sichumovi as one of their towns, and the Hopis sometimes refer to it as the Zuni pueblo, for the reason that the clans which settled it, mainly the Asa. and possibly also the Honani, came from Zufli; })ut of that the author is not (juite sure. It is commonly said that the Asa belong to the Tanoan stock and that they migrated from the Rio Grande via Zufii, where they left repre- sentatives called the Aiwahokwi.
The belief of the Zuiiis and Ilopis that Sichumovi is closeh' con- nected with the Zufii clans is supported )iy the existence in that pueljlo of a ceremony — Pamiirti — in ^vi^ch the majority of the personators are called by Zuni names, and are dressed to represent Zuni katcinas. In this festival there are neither secret ceremonials nor altars, save those pi'esently to be mentioned, and no tiponis nor society badg'es, although ancient masks are publicly displayed in certain houses.
The Pamurti at Sichumovi in the year 1900 eclipsed all ceremonies ill January at the East mesa, but simultaneously with it dances were performed in the other pueblos. Pamurti celebrates the katcinas' return (ikini) to the pue))lo. the personations at Sichumovi mainly representing the ancients of the Honani and Asa clans.* In the same manner Powamu is supposed to represent the return of the ancients of the Katciiia clan.
The Pamurti opened with a personation of Pautiwa, who in this festival at Sichumovi is the sun god of the Asa and Honani clans. On the opening day of the celeliration he went to every kiva on the East mesa announcing that in eight days the ancients would return and the Pamurti would be celebrated. He thi-ew meal at the homes of the chief clans of Sichumovi — the Honani, Asa, and Patki clans — as he passed through the pueblo, a symbolic act analogous to that of Ahiil, who in Powamu makes markings of meal on the doorways of all the houses of chiefs.
Eight days after the sun god, Pautiwa, had made the circuit of the kivas as above mentioned, personators of the following beings marched from the Sun spring up the trail into Sichumovi:
Pautiwa, Sun god.
Tcolawitze, Fire god.
Cakwa Cipikne, Green Cipikne.
a Mrs Stevenson informed the author that the Zuni claim one of the towns on the Ea-st mesa, and later he learned that the town referred to is Sichumovi. ''See Journal of American Ethnology and Archseology, vol. ii, 1892.
FEWKES] PAilUKTI CEREMONY 27
Sikya Cipikne, Yelluw Cipikne.
Hakto.
Huik.
Hutiitu.
Caiastacana, Long horn.
Tho men who personated these beinos gathered about 4 p. m. at a house of the Badger chin on the Zuni trail, far out on the plain — and there dressed, putting on their niaslvs and other paraphernalia. They then raarch(Hl in procession to the Sun spring (Tawapa), where they were joined l>y Walpi men, who eame from the ]Mon and Xacab kivas. Those from the Mofi kiva represented Heliliilii, Kwahu (Eagle), Kwayo (Hawk), Maoikwayo (Drab Hawk), Pawik (Duek), and manj^ nuidheads or clowns; those from the Nacab kiva contributed several pei'sonatious of Tcakwainas. The procession, enlarged by these additions, re-formed and continued on up the mesa, under lead of the sun god personation, Pautiwa, past the Itabbit-ear shrine (Sowinakabii) to the Sun shrine, on the east edge of the mesa, mid- way between Walpi and Sichumovi. On their art-ival there they re-formed in platoons and continued on to the latter pueblo.
The procession entered the pueblo about sunset, presenting a most barbaric appearance in the raJ^s of light from the western sky. The numerous masked men walked in platoons, wearing painted helmets, those representing birds prancing backward and forward, raising their arms, to which feathers were attached to imitate wings; there were also platoons of men with painted bodies, wearing horned knobbed helmets closely fitting their heads, singing songs and shaking rattles. Prominent among all was a naked boy, painted from head to foot with spots of different colors. He was called Tcolawitze and carried in his hand a cedar-bark torch, one end glowing with tire. The most startling figure was perhaps that representing the Humis katcina, or rather the Zuiii supernatural of this name. He was accompanied b}' a relative, called their uncle (taamu), and two others known as the Avatc hoya or Little Spotted Ones. These danced together with a full chorus on the following day in the plaza of the pueblo.
There was also on this day a dance in which more than twenty men, personating the Duck or Pawik katcinas, appeared in line in the same plaza. The procession entered Sichumovi back of Anawita's house, continuing along the row of houses on the east side, toward Hano. Turning westward at the north end of the row it pas.sed into the plaza of the pueblo, where it divided into four groups, each of which sought one of the liouses of the four chief clans, soon to be mentioned, where receptions had been prepared.
At intervals along the route of their march through the pueblo six temporary shrines had been erected, consisting of a few upi'ight stones inclosing a prayer-stick. Connecting these shrines a line of sacred meal
28 HdPI KATCINAS [cth.asx.21
wa.s drawn on the ground, along which line the procession passed. As the personators arrived at each of the six shrines they performed a dance near it. and the loader scattered pra_yer-meal on the prayer-stick. Each of the four divisions of the procession went to one or another of the following houses: Asa clan house (Homovi's), Honani clan house (Nuvasi's), Patki dan house (Tcoshoniwu's), and Kiiki'itc clan house (Sik)-ahonauu.s).
These houses had Vjeen specially fitted up for the reception of the incoming guests, and as thej' "arrived they danced, passing in rotation to the other hou.ses, and .so continuing throughout the night.
As each group entered a house, it tied a stick with attached feathered strings in the rafters, after which the katcinas doffed their masks, the men smoked and prayed, and a feast was served. At the close of the feast the women and children began to assemble, filling all available space in the rooms, each family seeking the clan with which it had social affiliation.
There were no elaborate altars in these rooms, but at one end, on the floor, there were masks and other sacred objects })elonging to the clan. In the fioor of the room at that point there was a round liwle called the sipapu, corresponding with a similar opening in the floors of the kivas. The walls of the Asa room were decorated with whole new buckskins nailed in a row about them. The mural decoration of the Kiikiitc clan was a ceremonial kilt painted on the four walls. All floors were carefully swept and the wealth of the clan was prominently displayed, the clan fetishes being placed on the floor near the symbolic opening mentioned above.
The most important of the latter in the home of the Honani clan were four masks of Wi'iwiiyomo and four masks of the Zuni C'alakos. These were arranged in two rows, one behind the other. Near this double row of masks the men representing C'ipikne. Hakto. and Hututu set their masks. The author supposes that the four masks called Wii- wiiyomo (see plate v), which are apparently very old, as their name indicates, represent sun masks, and as such are symbolically and mor- phologically the same as that of Ahiil, the sun god of the Katcina clan. They are exceptional in having the curved snout (which is homol- ogous to an eagle's beak) turned upward, for in masks of other sun gods which have this organ it is turned downward.
The four Zuni Calako masks, which the author believes are also svmbolic sun masks, are of modern introduction into Tusayan, and do not difl'er in symbolism from those of the Calakos at Zuni. from which they were modeled."
No ancient masks were displayed in the house of the Asa clan, but
aThis is not the place to point out the resemblance between the symbolism of the Calako masks and those of the sun, but the author is lirmly convinced that the Calako giants represent giant sun birds. Not only the symbolism but also the acts of these beings support this theory. The Calako festival is practically a sun drama.
FEWKES] WINTER FLUTE PRAYER-STICK-MAKING 29
near a sinall opening in the floor representing the sac-rcd region of the room, the men per.sonating Cipikne, Hakto, C'aiastacana. and Tcolawitze deposited their masks.
In the house of the Patki clan there was what might ho. t-alled a rude altar. At one end of the room, on a space a few feet s(juare, the floor had been carefully sanded, and on the sand five rings were drawn side bj' side with meal. Within each of these rings there was a conventional symbol of a rain cloud. Bird worship predominates in the cults of this clan, and in these rings of meal the masks of the bird gods, Kwahu (Eagle), Kwayo (Hawk), and Macikwayo (Drab Hawk), were placed. It may be remembered that the personators who wore these masks were Walpi men, and that the Patki is a Walpi clan, as distinguished from the Honani and Asa, which have Zuni afhliations.
The house of the Kiikiitc clan, also distinctly Hopi, had, however, a row of twenty Tcakwaina masks hanging on the walls. These were not worn by personators in the procession from Tawapa to Sichumovi, but were prominent in the dances throughout the night.
Thei'e were dances in AValpi and Hano kivas on the same night, at the same hour, participated in by unmasked ])ersonages — Mucaias taka (Bufl'alo youth), Tacab (Navaho), Woe," Malo, and others. A dance representing all kinds of birds was performed on the same night in the Walpi Nacab kiva.
Winter Flute Paholawu*
This is an abbreviated meeting of the Flute priests, occurring in even jiears and lasting one day. during which a simple altar is made, tiponis are put in position, and prayer-sticks are manufactured. There is no public dance and there are usually no masked personage's. The Hopi artist has given no drawing of the Flute priest, but in the col- lection there is a Lefij'a or Flute katcina, which sometimes appears.
In the winter Flute ceremonv there is no altar, but the tiponis or sacred badges of the Flute chief, Tiirnoa, the Bear chief, Kotka, and the speaker chief, Honyi, ai'e placed in line in a ridge of sand back of the symbolic opening in the floor of the kiva called the sipapu.
In i;t()0 the Flute chief made the following prayer-sticks:
1. A double praj'er-stick or paho, flat on one side, an oft'ering to Cotokinunwu.
2. Eight ordinary green flute pahos. Honyi made the following:
1. A double paho, flat on one side, with corn-husk packages of meal.
2. Ordinary green flute pahos.
The other men present made each two double green pahos as long as the middle finger.
«The chevron on the face of this being recalls the eagle and hawk symbolism. ^The Snake chiefs meet in rufd. the Fhite in even, years. There are some variations in all the ceremonies of the calendar connected with the celebration of Flute or Snake dance.
3U HOPI KATCINAS [eth. ank. 21
Hani, the Piba-Tabo chief, acted tlie part of pipe lightei-. and, after all tlie priests had taken their positions around the three badges of the chiefs and the basket-tray containing the prayer-sticks mentioned above, lit two pipes, one of whicli he passed to Tiirnoa and the other to Hoiiyi.
Eight songs were then sung, which Hani accompanied on a Hiite. During the first song Kwatcakwa arose, put some meal on a feather which he held horizontally, and made several passes over the sacred objects.
In the second song several i-attles made of corn shells were used to beat time, and Kwatcakwa sprinkled the objects with sacred meal. During the thii-d song Kotka asperged these objects with medicine liquid. During the sixth and eighth songs Momi, of the Tciia clan, arose, and stood before the three sacred badges of the chiefs, twirling the whizzer or bull-roarer, after which he repeated the same act on the roof of the kiva.
At the close of the sougs all prayed in sequence, ana the rites ended with a formal smoke. The prayer-sticks were given to Sikyabotima, of the Kiiktitc clan, who ran with them as a courier to the ditferent shrines of the gods for which they had been made.
Wahikwinema, Childken's Dance
Two days after the winter Flute ceremony just described. 15 little boys and as many girls, each about 10 years old, performed a simple dance in the Walpi plaza. Thej' were dressed and painted by their elders to represent katcinas, and men sang for them as the}' danced like their parents, beating time on a drum. At the close of this exhibition a small boy, one of their number, threw pinon nuts to the spectators from a bag he cai'ried, which gives the dance the name it beai's (we go throwing).
Mucaiasti, Buffalo Dance
On the night of Januai-y 15, I'.tOO. a Buflalo dance was performed in the Mon kiva by two men wearing Butfalo masks. Tacab and Woe katcinas were represented in the "Wikwaliobi kiva, Male katcina was represented in the Nacab kiva, and the l)ird per.sonations, Kwahu, Monwii, and Aiiwiici, appeared in the Tcivato kiva, accompanied by many mudheads. This was apparently unconnected with the Sichumovi Pamiirti or with the rites with which the Flute priests made prayer- sticks, which took place in Walpi on the same da}*.
In the Mucaiasti or Buffalo dance no altar is erected, but the men who take the part of the Mucaias taka deposit offerings in the Butfalo shrine at its close.
The participants in the Mucaiasti of 1900 were (1) the Buffalo youths, (2) the Buffalo maids, (3) the chorus.
o s^BOn -i'f^Oi<^«i®)00
FEWKEs] WINTER SUN PRAYEK-STICK-MAKINGt 31
The pictures give a good idea of the paraphernalia of the first two groups, which dance together. The chorus accompanies them with z drum, singing a loud and effective song. During the dance it is cus- tomarj' to discharge firearms and to imitate in a way a hunt of the bison, and this jjart of the ceremony was formerly carried out in a much more realistic way than at present.
The men of the chorus are gaudih' painted, bearing stii'ks or poles to which ribbons, calico, and feathers are attached.
The Buffalo dance is a foreign addition to the Hopi calendar. It is said to be a Tewan ceremonial dance, and some of the Walpi women say they introduced it into Zufii. The Hano people claim that their Mucaiasti is the best on the East mesa; in former years it was cele- brated with much more eclat than at present. There is a tradition that a Buffalo maid was brought to Tusayan from the Eastern pueblos bj' the Sun, whosi' emblem she l)ears on her back in the dance.
Winter Tawa Paholawu
This meeting of the Sun priests or Tawawimpkiya is a comple- mental ceremony, at or near the winter solstice, of the summer meet- ing, which occurs in July." No altars are employed, but a luuuber of prayer-sticks are made and Liter are deposited in special shrines.
The Winter Sun prayer-stick-making takes place in the same room as the Sunimer. in a house near the Moii kiva, under the entrance to the ancestral residence of the Patki clan. The only fetish employed is a rude stone frog, over which is stretched a string extended along a line of meal on the floor, symbolic of the pathway of blessings. The men who participate in this rite are all members of the Patki clan.
PowAMf
The Powamii festival, ordinarily called the Bean-planting, is one of the most elaborate of all katcina exhibitions, and at Walpi is controlled by Naka, chief of the Katcina clan. One object of this festival is a purification oi' renovation of the earth for future planting, but the main purpose is a celebration of the return of the katcinas. The festival differs considerably in the six Hopi pueblos and is apparently most complicated at Oraibi.
PLANTINC4 OF BEANS
In the early daj's of Powamu, beans are planted in all the kivas of the three villages, Walpi, Sichumovi, and Hano, and forced to grow in superheated rooms until the morning of the final day, when they are pulled, tied in small bundles, and distributed, with dolls, bows and arrows, turtle shells, rattles, etc., to the children, by ma.sked persons from each kiva.
«See Journal of American Ethnology and Arcbseology, vol. n, 1892.
32 HOP! KATCINAS [eth. asn. 21
DANCES IX THE KIVAS
On every night from the opening to the close of the festival there were dances, unmasked or masked, in all the kivas of the East mesa.
There are personations in nine different kivas at the same time, and although the author has oljtained the names and pictures of the katcinas personated, it was (juite impossible for him to witness all these dances.
The unmasked dances of katcinas in the kivas are called ])y the same name as when masks are worn. Some of them are in the nature of rehearsals. When the dance takes place in the public plaza, all the paraphernalia are ordinarily worn, but the dances without masks in the ki^'as are supposed to be equally efficacious.
On account of the large number of masked men who appear in Powamu, it is one of the most important festivals in which to study katcinas. The whole ceremony is of from sixteen to twentj' days' duration, and will later be described in extenso, but for a proper understanding of the functions of the masked personators a summary is introduced of the events of each day in the celebration in 1900.
On the night of February 1 thei-e occurred in all kivas a series of dances of strange character. They followed one after another in rapid succession, and while they took place in all the kivas, the author wit- nessed them in only one.
F/'rsf Act
The first dance was performed by men from the Nacab kiva. The men represented all the birds which the Hopis personate in their dances, and the personations were very good. They wore bird masks, their bodies were painted, and small feathers were stuck on their naked legs, arms, and ])odies with pitcli. They imitated to perfection the step, cry, and motions of Kwahu (Eagle), Palakwayo (Red Hawk), Totca (Humming-bird), Monwu (Owl), Koyona taka (Cock), Koyona mana (Hen), Yaupa (Mocking-bird) Patszro (Quail), Keca (Hawk), Hotsko (Owl?). Three bees (Momo) were also personated, and the men per- sonating them went about the kiva imitating bees stinging by shooting miniature arrows at the spectators.
Second Act
The Tewa kiva contributed a number of mudheads called Koyimsi (a Zuni name), who danced and sang, performing certain obscene acts which need not be described.
Third Act
A large delegation of Sio (Zuiii) katcinas performed the third dance, which occurred shortlv after that of the mudheads. Thev came from
FEWKES] POWAMU CEREMONY 33
one of the Sichumovi kivas, and their dance was pnietieally the same as that which has been elsewhere descrilx-d. "
Fourth Art
This act consisted of a dance by men rcjiresentin^"- Tcalcwaina katcinas.
F[fth Act
One of the Sichumovi Ivivas contributed to this series a dance by a numl)er of masked men representino- Tacab (Navaho) katcinas, who were accompanied by two mudheads or clowns.
Sixth Act
This dance was the most exciting of all the exhiliitions in this con- tinuous performance. The dramatis persona? were Tumas, Huhuiin. and ten personations of Tufiwup, the tiogger, all of whom came from the ]\Ion kiva of Walpi.
The most exciting event in this dance was a flogging act by the last mentioned. During the dance a ring was drawn with meal on the floor, and one of their number .stepped within it, dancing all the while, and two of his comrades struck him as hard as they could with yucca boughs on naked back, arms, legs, and abdomen. Shortly after this many spectators, men and women, stepped forward and received similar floggings on bared legs and arms.
ADVENT OF THE SUN GOD. AHUL
The Powamii sun god ari-ives in the kiva, where he is said to rise* on the night of Feltruary 1. Certain rites attend that event, 1>ut his advent in public occurs on the following morning (February 2) at sun- rise. The man who is to personate the sun god dresses and masks himself at the shrine, Wala, on the trail to Hano, and just as the sun reddens the east he starts up the trail, guided ))y the Katcina chief. His dress and the symbolism of his mask can be known ])y consulting the flgure which the artist has drawn of him, l)ut a Ijrief reference to his acts may And a place in the general account of Powamii.
The advent of the sun personator is described elsewhere as follows:''
Just as the sun rose the two [Ahiil and the chief] visited a kiva in Hano. Stooping down in front of it, Ahiil drew a vertical mark with meal on the inside of the front of the hatchway, on the side of the entrance opposite the ladder. He turned to the sun and made six silent inclinations, after which, standing erect, he bent his head backward and began a low rumbling growl, and as he bent his head forward raised his voice to a high falsetto. The sound he emitted was one
a Journal of American Ethnology anci Archteology, vol. n, 1892.
bThe use of the same word for his appearance and for sunrise is sif^nificant. Ahiil may be translated The Returning One. ("Fifteenth Annual Report of the Bureau of Ethnology. Washington, 1^97, p. 277.
21 ETH— 03 3
34
HOPI KATCINAS
[ETH. ANN. 21
long expiration, and continued as long as he had breatli. This act lie repeated four times, and, turning toward the hatchway, made four silent inclinations, emitting the same four characteristic expiratory calls. The first two of these calls began with a low growl, the other two were in the same high falsetto from beginning to end.
The kiva chief and two or three other principal members, each carrying a handful of meal, then advanced, bearing short nakwakwoci hotumni [stringed feathers tied to a twig], which they placed in his left hand while they uttered low, reverent prayers. They received in return a few stems of the corn and bean plants which Ahiil carried.
Ahiil and Intiwa" next proceeded to the house of Tetapobi, who is the only repre- sentative of the Bear clan in Hano. Here at the right si<le of the door Ahiil pressed his hand full of meal against the wall at about the height of his chest and moved his hand upward. He then, as at the kiva, turned around and faced the sun, holding his staff vertically at arm's length with one end on the ground, and made six silent inclinations and four calls. Turning then to the doorway, he made four incli- nations and four calls. He then went to the hoa^ie of Nampio's mother, where the same ceremony was performed, and so on to the houses of each man or woman of the pueblo who owns a tiponi or other principal wimi (fetish) . He repeated the same ceremony in houses in Sichumovi and Walpi.
During this circuit Ahiil visited the following kiva« ;ind clan liou.ses of the three pueblos of the East mesa:
|
Houses visited in H.\no |
|||
|
House |
Owner |
||
|
1. |
Tewa kiva |
||
|
2. |
Kolon clan house |
Nampio |
|
|
3. |
Ke clan house |
Pobi |
|
|
4. |
Sa clan house |
Anote |
|
|
5. |
Kisombi kiva |
||
|
6. |
Okuwan clan house |
||
|
7. |
Tafi clan house |
Kalacai |
Houses visiter in Sichumovi
HorsE
1. Anwuci kiva
2. Tcoshoniwu's kiva
3. Honani clan house
4. Honani clan house
5. Ala clan house
Kokaamu Kele wiiqti Tiiba
Houses visited in W.\lpi
|
1. |
House Kokop clan house |
Owner Kutcnaiya |
Tiponi |
|
2. |
Patki clan house |
||
|
3. 4. |
Kokop clan house Lenya clan house |
Saha Sakbensi |
Marau tiponi Leii tiponi |
|
5. 6. t . 8. |
Moil kiva Patki clan house Wikwaliobi kiva Asa clan house |
Vensi Wuko mana |
Lakone tiponi JWiiwiitcim tiponi iTataukyamu tiponi |
|
<i. |
Kokop clan house |
}sak\vawainima. |
( twakiil tiponi |
"Naka became Katcina chief at lutiwa's death.
FEWKES]
POWAMU CEKEMONY
35
|
Tcub tiponi |
|||
|
10. |
Tciia clan houpe |
Saliko |
Tciia tiponi Marau tiponi Teak tiponi |
|
11. |
Nacab kiva |
||
|
12. |
Patki clan house |
Kotsj'umsi |
Lakone tiponi |
|
13. |
Honau clan house |
Kotka |
Aal tiponi |
|
14. |
Ala clan house |
Pontinia |
|
|
15. |
Pakab clan house |
Xnfisi |
Kalektaka tiponi |
|
16. |
Katcina clan house |
Komaletsi |
Katcina tiponi |
|
17. |
Al kiva |
||
|
18. |
Tcivato kiva |
||
|
19. |
Asa clan house |
Tuwasmi |
Aal tiponi |
|
20. |
Patki clan house |
Naciaininia |
Lakone tiponi |
|
21. |
Pakab clan house |
Poyaniumka |
Sumaikoli tiponi |
|
22. |
Patki clan house |
Nempka |
Lakone tiponi |
After the persoiiiitor of the sun had visi kivas he .sought a shrine dedicated to the ofl'ering.s and, retiring- to a seque.stered place, the kiva in the pueblo, carrying- his mask hi personation did not again appear in Powamil
ted all these houses and sun, wliere he made his disrobed and returned to ddeu in a blanket. This
PRELIMINARY VISIT OF THE MONSTERS
On Februaiy l<i. in Powamu, a group of monsters (Soyokos) from each pueblo visited every house on the mesa. The object of these visits was to tell the people that in several days they would return for meat and bread. These monsters are called Natackas, and the group from each pueblo consists of Hahai wiiqti (their mother), Natacka mana (maid) and Natacka naamu (their father). The members of each group from the different towns are clothed in es.sentially the same co.stume, and have the same symbols on their masks.
The acts of Natacka naamu, Hahai wiiqti, and Natacka mana on Februarj^ 10 were essentially the same, each group first visiting all the houses of its own pueblo and then those of families of the other pueblos on the East mesa the heads of which were men of its town who had married and had children.
When it arrived at a house, the group, preceded Iw Hahai wiiqti, halted before the door, and its leader called out in falsetto voice, asking for the inmates. The mother of the monsters carried a collection of snares (small atiimal traps made of a stick and yucca til)er) and when a man or boy appeared she gave him one, telling him to hunt game, and in eight days she and her company would return for meat. She gave to the women and girls an ear of corn, telling them to grind it, and saying that in eight days the visitors would return for meal and bread. The Natacka father (naamu) said nothing, but hooted and hopped back and forth, assuming threatening postures.
This visit was an announcement to the households that in course of
36 HOl'I KATCINAS Ieth. ass. 21
time the monsters would return for j;ifts. so the iiiah^s were directed to hunt for meat and the women to prepare jjaper-hreiid and meal to give them.
FLOGGING THE CHILDREN >
The most important act on February 14 was the child flogginjr at Walpi and Hano. This is done by two Tunwup katcinas, assisted by their mother, Tumas, in the presence of people of the town, and is briefly described under the heading Tunwup.
RETURN OF OTIIEK KATCINAS
On the same day appear also Hahai wi'iqti and a number of other katcinas. Many masked men, singly or in pairs, wander about the pueblos, especially l)y night, during the preceding days. The theoiy of Powamii is that all the katcinas return, and one comes upon them unexpectedly in all the pueblos. Of many noticed besides those already mentioned, there were several called Wukokoti (big masks; plate xxiii), Ahote (plate xxxvii). and Owanozrozro (plate xxviii). They wander from place to place, accosting pedestrians or calling out at the kiva entrances to the inmates below.
ADVENT OF MASAUfr
One of the most interesting ceremonials witnessed at Walpi in Powamii was performed on the evening of February 15. It was called the advent of Masauu. and is preliminary to one not seen l)y the writer, but desci'ibed l)v some of the Hopis, which was later performed at or near planting time at Mastcomo, a mound on the trail from Walpi to the JNIiddle mesa. As this rite is not of annual occurrence, and as it niaj- not be witnessed again, it may be described in detail.
On entering the Tcivato kiva about S p. m. , the author found several chiefs seated in a ring by the fireplace, engaged in a ceremonial smoke. Among these men were Anawita, Sakwistiwa, Winuta, Kanu. ^lomi, Pautiwa, Haya, Honyi, and Ti'irnoa. All smoked for a long time, frequently exchanging terms of relationship.
Thei'e were in the room at the same time about twenty other men who were decorating their bodies with white pigment, drawing lines with this material along their legs and arms. They placed daubs of white on their cheeks and tied small yucca fibers in their hair. No masks were seen, tnit it was gathered from the conversation that some of these men were to personate katcinas, and some were to represent maids. They were called the Maswik katcinas (the Masauii-l)ringing katcinas) and later accompanied the Masauus as they went from kiva to kiva.
When these men had finished their bodily decorations, they formed a line near the walls of the room and sang a spirited song in cadence witii their dance. As thev sang Momi left the room, but soon
FEWKES] POWAMU CEREMONY 37
returned with a mask of Masauu, which he hiid Ijy the tireplaco within the ring of priests. It looked like a g-iant skull, but closer examina- tion showed it to be a great hollow gourd, with a large broken orifice and small holes for eyes and mouth. It was not decorated, and was destitute of feather adornment. In places around the broken part the edge appeared serrated. Through the broken opening the head of the man who wore the mask was thrust. At the same time that ]VIomi brought the mask he brought also two old, almost black blankets, two ancient planting sticks, and two basket plaques in which were frag- ments of piki (paper-bread) and other objects.
Immediately after these objects had been laid on the floor, each of the chiefs puffed great whiffs of tobacco smoke on the mask, after which they prayed very fervently in sequence, beginning with Pautiwa. Songs then began, and as they sang Sakwistiwa took the mask in his hand and squirted over it from his mouth an unknown liquid which imparted a black color to the object. He then sprinkled on the face of the mask a quantit}' of micaceous iron tyayala) and laid it back on the floor.
Each of the painted men then in turn approached the mask and laid a stringed feather, called a nakwakwoci, in one of the basket trays. They then formed in line and danced to songs, shaking cow bells and rattles, making a great noise. Meanwhile one of the chiefs, in a voice almost inaudible, talked to the mask. So low was his tone that it would have been impossible for one to have understood this address, even if he were well versed in the Hopi language.
When the Maswiks had finished their songs, they filed out of the room and the two men who were to personate Masauu began their preparations. They tied agave (mo))i) fiber about their legs and arms, slung the black blanket under one arm and tied it ovei- the other shoulder; each took a planting stick and a basket tra,y. One of these men then slipped the gourd over his head, and thus costumed the\' left the room.
Meanwhile the Maswiks, seating themselves on the top of the kiva, were awaiting the preparation of the two ]\Iasauus, and when the latter were ready they filed into the Mofi kiva, where many male spectators had gathered to see the performance presently to be described.
These Masauu rites are performed in each kiva in rotation, begin- ning with the Mon kiva. In each of these rooms a considerable num- ber of male spectators had gathered to witness the rites, and the events which occurred in the different kivas were sul>stantially identical. Having seated himself among the spectatoi's in one of the kivas. the author witnessed the ceremony from beginning to end.
As the line of Maswiks came in, a pinch of sacred meal was thrown upon each by the kiva chief. A song then began, accompanied l)y the bells which the katcinas carried, and soon the personator of
38 HOPI KATCINAS [eth. ans. 21
Masauu came down a ladder as if a stairway, and, making his way back of the lino of dancers, came forward between two of them and squatted before the rirepUice. The second pei'sonator followed, unmasked, but with two black streaks painted on his cheeks. He took his seat by the side of Masauu, assumino- the posture of a man planting, holding one end of the planting stick to the floor as if it were soil. Thus these two personators remained until the songs ceased, not speaking. When the Maswiks filed out, each said "' Good night " but the last one, who carried a bundle slung over his shoulders, halted, with one foot on the lowest rung of the ladder, and announced to the occupants of the room that a few moons hence there would be a Masaiul ceremony at ]Mastcomo.
At the departure of the dancers all occupants of the room crowded forward, each in turn placing his pra^-er symbol or feathered string in the basket tray, whispering a brief prayer to ]\Iasauu. This was an impressive cereraonj', and was accompanied with much reverence. There was no loud talking, and each man seemed to speak confiden- tially to the personation of the supernatural being he addressed. Hav- ing received all the prayers of the kiva inmates, the two personations passed out of the room, leaving their trays full of stringed feathers. The situation of the shrines where these offerings were later placed was not observed, but some of them were placed at the shrine of Masauu in the foothills west of the mesa.
The foregoing rites and the nature of the prayers addressed to Masauu lead the author to regard him as a god of germination or a personation of fire as a symbol of life. Life, to a primitive mind, is power of will expressed in motion, and is the mystery which animates everything, organic and inorganic. Masauu has the mysterious power so developed that he can make crops grow if he wills, and he was appealed to for crops, as a germ god. There are other germ gods, as Muyifiwii or Alosaka, the germ god of Awatobi, Init Masauu, one of the most archaic in Tusayan, was derived from Sikyatki. In earlj' history, as legend declares, he owned all Hopi territory, but the chief of the Snake clan, by the use of his own mystei-ious power, overcame the mystery or medicine of Masauu, even though he had power of life and death, and compelled him to do good deeds.
Thus it is that Masauu is regarded as the god of tire, which is life; as the god of death: l»ut above all as the god of germs. Eototo, whom the ancient Sikyatkians regarded as their special tutelary deity: once overcome by the Hopi, he now does their bidding.
APPEARANCE OF POWAMU KATCINAS
Certain beings called Powamu katcinas appear on the following morning in the kiva, where they dance and perform other rites. The artist has represented these, and also So wiiqti (Grandmother woman), who grasps the Powanul katcina I)y the hand (see plate xiv).
FEWKEs] POWAMU CEREMONY , 39
DISTRIBUTION OF BEAN .SPROUTS, DOLLS. AND OTHER OBJECTS
At sunrise of the last day of Powarnu, two personations from each kiva distribute the sjjrouted beans, dolls, bows and arrows, moccasins, and other objects which have been made for that purpose. From their appearance at dawn they are called the Dawn (Telavai) katcinas, and in 1900 the following were observed performing- this duty: Owa katcina, INIalo katcina, Hehea katcina, Huhuan katcina, Sio Humis katcina, Tatciikti.
Shortly after this distribution a man personating Soyok wiiqti went about Wulpi holding conversations at the kivas and private houses, frightening children until they cried.
COLLECTION OF FOOD BY MONSTERS
Later in the dav three groups of Soyoko or monsters, each group consisting of four Natackas, one Natacka mana, one Hahai wi'iqti, one Hehea katcina, and two Hehea katcina manas, went to every house of their pueblo demanding food from the inmates, as they had notified the people they would eight days previously. Hahai wiiqti acted as speaker, assuming a falsetto voice, the Natackas emjihasized the demands, and Hehea, armed with lassos, tried to rope those who refused. It is customary for the boj's to first ofl'er Hahai wiiqti a mole or rat on a stick. This is refused, and then a small piece of meat, generally mutton, is held out. The Natacka examines it and if not large enough hands it back as he did the. rat, shaking his hideous head. When the desired quantit}- of meat is presented, it is given to the Natacka mana, who transfers it to a basket she carries on her back. The girl or woman is then asked for meal, and she offers meal that she has ground from the ear of corn presented by the monsters on their previous visit. This is refused and more meal is demanded until enough is given to satisfy the monsters, who transfer it to the basket of Natacka mana, after which they retire."
Winter Lakone Paholawi;-
The Lalakontu have an assemblage in winter — a meeting of the chiefs, at which prayer sticks are made. This is held in Vensi's house near the Mon kiva — the old house of the Patki clans. Vensi, the owner, is the oldest woman of the clan who is now active. No altar is put in place during this rite, which simply consists of prayers and songs.
« The monsters that visit the houses as described above are represented in a photograph taken at Walpi by Mr James Mooney and published with his permission in a paper in the Fifteenth Annual Report of the Bureau of American Ethnology, as plate cv. The names of these, beginning at the right of the line, are: 1, Hahai wiiqti: 2, Natacka naami'i; 3, Soyok mana; 4, Soyok mana; 5, 6. 7, », 9, Natackas of different-colored masks; 10. 11, 12, Heheas.
40 HOPI KATCINAS [eth. ann. 21
PalClukonti, ok Ankwanti
This fe.stival, like the two preceding, is an excellent one in which to study Hopi symbolism, for many masked personuycs appear in the dramatizations in the kivas and on the plazas outside. As has ))een shown elsewhere, the proceedings in the kivas are theatrical ('xhit)i- tions which varj- from 3-ear to year accordingly as one chief or another controls the different acts. Throughout the performance at w'hich the author was present two old men, wdio may be called the kiva chiefs, sat by the tireplace in the middle of the room and continually fed the flames with small twigs of greasewood, the sole method of lighting the room on that night. The heat was very great and the ventilation was so poor that the atmosphere was stifling. The audience consisted mainly of women and children, who occupied one end of the room, the remain- der being empty except while performances were being enacted. Everyone was gladl}' welcomed to see the performance, and there were probably not a dozen persons on the mesa who did not attend. No one paid admission to this theater and no actor received a recompense. It was a festival for all to enjoy, as all contributed to its success. Except in one act, no woman took part as an actor, and there were few men in the audience. The spectators assembled about I> p. m., each clan seeking that kiva w'ith w^hich it had social affiliation. The.se acts are thus described in another paper:"
ACTS PERFORMED IN 1900
First Act
A voice was heard at the hatchway, as if someone were hooting outside, and a moment later a ball of meal, thrown into the room from without, landed on the floor by the fireplace. This was a signal that the first group of actors had arrived, and to this announcement the fire tenders responded, " Yunya ai " ( "'Come in " ), an invitation which was repeated by several of the spectators. After considerable hesitation on the part of the visitors and renewed cries to enter from those in the room, there was a movement above and the hatchway was dark- ened by the form of a man descending. The fire tenders rose and held their blankets about the fire to darken the room. Immediatelj' there came down the ladder a procession of masked men bearing long poles, upon which was rolled a cloth screen, while under their blankets certain objects were concealed. Filing to the unoccupied end of the kiva, they rapidly set up the objects they bore. When they were ready a signal was given, and the fire tenders, dropping their blankets, resumed their seats bj^ the tireplace. On the floor before our aston- ished eyes we saw a miniature field of corn, made of small clay ped- estals out of which projected corn sprouts a few inches high. Behind
« A theatrical performance at Walpi, in Proceedings of the Washington Academy of Sciences, vol. II, Washington, 1900, pp. 607-626.
™«KEs] PALULUKONTI, OR ANKWANTI 41
this field of corn hung a decorated cloth screen reaching from one wall of the room to the other and from the floor almo.st to the rafters. On this screen were painted many strange devices, among which were pictures of human beings, male and female, and of bii-ds, symbols of rain clouds, lightning, and falling rain. Prominent among the sym- bols was a row of six circular disks, the borders of which were made of plaited corn husks, while the inclosed tield of each was decorated with a s\-mbolic picture of the sun. Men w^earing grotesque masks" and ceremonial kilts stood on each side of this screen, one dressed as a woman and bearing in one hand a basket tray of meal and in the other an ear of corn. He wore a helmet with a coil of hair suspended on each side of the face, a bunch of feathers on the top, and a l)ang made of red horsehair hanging before the face. The helmet was painted black, and small crescents indicated the eyes and the mouth.
The act began with a song, to which the masked men, ext'ept the last-mentioned, danced. A hoarse roar made by a concealed actor blowing through an empty gourd'' resounded from behind the screen, and immediately the circular disks swung open upward, and were seen to be flaps hinged above, covering orifices through which sinmlta- neously protruded six artificial heads of serpents, realistically iiainted. Each head had protuberant goggle-eyes and bore a curved horn and a fan-like crest of hawk feathers. A mouth with teeth was cut in one end, and from this orifice there hung a strip of leather painted red, representing the tongue.
Slowly at fii'st, but afterward more rapidly, these efiigies were thrust farther into view, each revealing a liody -t or 5 feet long, painted, like the head, black on the back and white on the bell3'. When they were fully extended, the song grew louder, and the effigies moved back and forth, raising and depressing their heads in time, wagging them to one side or the other in unison. They seemed to t)ite ferociously at each other, and viciously darted at men standing near the screen. This remarkable play contiiuied for some time, when suddenly the heads of the serpents bent down to the floor and swept across the imitation cornfield, knocking over the clay pedestals and the corn leaves which they supported. Then the effigies raised their heads and wagged them back and forth as before. It was observed that the largest efligy, that in the middle, had several udders on each side of the belh', and that she apparently suckled the others. Mean- while the roar emitted from behind the screen by a concealed man continued, and wild excitement seemed to prevail. Some of the spectators threw meal at the effigies, oft'ering prayers, amid shouts from others. The masked man representing a woman stepped for- ward and presented the contents of the basket tray to the serpent
"Representing the Bear kateinas.
bThia gourd was decorated with the symbolic masks of the Great Plumed Snake.
42 HOPI KATCINAS [eth. ann.21
effigies for food, after which he licld his breasts to them as if to suckle them."
Shortly after this the song diminished in volume, the effigies were slowl}' drawn back through the openings, the flaps on which the sun .syniV)ols were painted fell back into place, and after one final roar, made l)y the man behind the screen, the room was again silent. The overturned pedestals, witli tiicir corn leaves, were distributed among the spectators, and the two men by the fireplace again held up their blankets ))efore the tire, while the screen was silenth' rolled up, and the actors with their paraphernalia departed.
The accompanying plate'' repi'esents the cloth screen tied in position to the roof of the kiva and the miniature cornfield on the floor Ijefore it. The six openings in the screen, four of which are larger than the other two, are arranged in a I'ow. and out of five of these open- ings protrude serpent effigies. The flaps which ordinarily cover these orifices are raised, with the exception of that at the extreme right, which hangs in place to show the sun symbol on its face and the tip of a serpent's head near one margin. The central effigy (yuamu, their mother) is knocking over the rows of clay pedestals which form the miniature cornfield. The masked human figure standing at the left before the screen represents the mother of the clan gods, or Hahai wiiqti, who is holding forward a basket tray of meal, which she offers as food to the serpents. One of the performers ma}' be obscurely seen behind the screen, blowing the gourd trumpet by which the '" roars " of the great serpents are imitated.
Prominent among the designs painted on this screen are three huniiin figures. That of a man has two horns on the head like an Alo.saka'' and, as so often occurs in pictures or images on altars, the maidens have their hair arranged in disks, one above each ear, as in the Ilopi maid's coiflure of the present daj'. These maidens w'ere called Tubeboli manas. The other design represents birds, lightning, rain clouds, and falling rain. The first act was performed by men of the kiva which is situated in the middle of the Hano plaza,'' and the screen and snake effigies are owned by men of that pueblo. The screen was repainted on the day of the dramatization by the men who took part in the act. No actor tasted food on that day liefore the decoration of the screen was finished, and at the close of their work all vomited over the cliffs. This Hano screen and the drama acted before it resemble those which are occasionally used in the chief kiva of VValpi.
rtThis actor represented Hahai wiiqti, mother of katcinas or clan-ancients. '•Plate xxxil, Proc. Wash. Aoad. Sci.. vol. II, 1900. '"One of the prominent gods in Hopi worship, rf Called the Kisombi kiva, plaza kiva.
FEWKEs] PALULUKONTI, t>R ANKWAKTI 43
Seccmd Art
The second act, a Inili'alo dance, was one of the best on this eventful night. Several men wearing hehiiets representing Initfalo heads, with lateral horns and shagg_y sheepskins, and wool painted black hanging down their backs, entered the room. They carried zigzag slats of wood, symbolic of lightning, arid performed a characteristic dance to the beat of a drum. These bulialo personations were accompanied by a masked man and 1)0}- representing eagles, who danced before them, uttering calls in imitation of liirds.
The same butfalo dance, but more complicated, was cele))rated earlier in the winter iu the public plaza of Walpi, at which time the men were accompanied by girls dressed as Buffalo maids who did not appear in the second act in the kivas. No representation of the eagles was seen in this public dance.
The Buffalo maids bore disks decorated with sun emblems on their backs, and carried notched sticks representing ''sun ladders"" in their hands. It is appropriate that this dance should be given bj- men from the Tanoan pueblo. Hano, as it was probably introduced by men of the same stock from the llio Grande region, by whom this village was settled.
Third Act
A new set of actors made their presence known at the entrance to the kiva soon after the departure of the Buffaloes, but these were found, on their entrance, to be very unlike those who had preceded them. They Ijrought no sun screens nor sei-pent effigies with them, but were clothed in ceremonial kilts, and wore masks shaped like helmets. Thej'were called Piiiikon katcinas, and were accompanied by two men dressed like women, one representing their grandmother and the other their mother. The former personated Kokyan wiiqti.* or Spider woman, and wore a closely lifting mask with white crescentic eyes painted on a blackened face, and white hair made of raw cotton. She danced before the fire in the middle of the room, gracefully posturing her body and arms, while the others sang and danced to the beat of a drum. As the actors tiled out of the room Spider woman distributed to the spectators seeds of corn, melon, and the like.'
a Ancient Hopi ladders were notched logs, some of which are still extant on the East mesa. In the winter solstice ceremony at Hano there stand, back of the altars, notched slats of wood called "sun ladders," which are supposed to be efficacious in rites recalling the sun or aiding an enfeebled sun to rise out of his " home." The prayer-sticks carried by the Buffalo maids are imitations of these sun ladders.
^This part was taken by Nanahe, a Hopi who has for many years made his home at Zuiii and returned to Walpi to be present at the dance.
t'The mother and grandmother of Piiiikoii katcinas naturally appear as representatives of the ancients of some clan with which this special form of the katcina cult originated. Hahai wiiqti. who does not appear in this act, but in the tirst and fifth, is represented by Kokyan wiiqti, probably tlie same supernatural under a different name.
44 HOPI KATCINAS [eth. ass. 21
Fourth Act
After tlip audience had sat silent for al)out a quarter of an hour men were lieard walkhij;' on the rooi and stranoe eries came down the hatchway. Again the tire tenders called to the visitors to enter, and muffled responses, as of maslced persons outside, were heard in repl\'. First came down the ladder a man wearing- a shabby mask covered with vertical zigzag lines." bearing a heavy bundle on his Vjack. A.s he climbed down the ladder he pretended to slip on each rung, but ultimately liuided on the Hoor without accident, and opened his bundle, which was found to contain a metate and meal-grinding stone. He arranged these on the floor before the fireplace and took his place at one side. A second man with a lik(> ))undle followed, and deposited his burden by the side of tne other. Two masked girls,'' ela))orately dressed in white ceremonial l)lankets, followed, and knelt h\ the stones facing the tire, assuming tlie posture of girls when grinding corn.
After them entered the chorus, a procession of masked men who filed around the room and halted in line behind the kneeling girls. At a signal these last arrivals began to sing, and as they sang moved in a solemn dance. The girls ru])bed the mealing stones back and forth over the metates, grinding the meal in time with the song, and the men clapped their hands, swaying their Ijodies in rhythm.
The last-mentioned men held an animated conversation with the lire tenders, asserting that the girls were expert meal grinders, and from time to time crossed the i-oom. putting pinches of the meal into the mouths of the lire tenders and spectators. This continued for some time, after which the girls rose and danced in the middle of the room, posturing their bodies and extending alternately their hands, in which thej' carried corn ears. The chorus personated the Navaho Afiya kat- cinas, the girls were called the Navaho Any a maids and were supposed to be sisters of men in the chorus.
In order better to understand this act, let us consider the nature of the cult from which the personages appearing in it were derived. These personages are called katcinas. of which there are many kinds among the Hopis, differing from each other in the sj'mbolism of their masks and other paraphernalia. Their distinctive names are totem- istic, the same as those of clans now living either at Walpi or at some other place from which the katcinas were derived. Katcinas are tutelary clan gods of the ancestral type, and when personated appear as })oth males and females.
In many cases the katcina is represented by no clan of the same totemistic name now living in the pueblo. This has been brought about in several ways, of which there may be mentioned: (1) The
« These men were called Hehea katcinas.
'> These girls were called the Tacalj Afiya katcina manas. On the daj- following, two girls repre- senting the Anya katcina mauas performed the same act in the public plaza of Walpi,
FEWKEs] PALULUKONTI, OR ANKWANTI 45
claii has become extinet, while its ivutciiui has survived; {'!) a kateina has been purchased or borrowed from a neighboring- people; (3) a kat- eina mask has been invented by some imaginative person who has seen an object which he thinks fitting for a kateina totem.
A study of a clan and the kateina which bears the same name will be instructive in the determination of their relation.
There are several clans where this clan relation of the kateina still retains its primitive totemistic character, and at least one where the names of both clan and kateina are the same. For instance, the members of the Tcal<\vaina or Asa clans claim that the Tcakwaina katcinas are their clan-ancients, and when they ^^ersonate these clan- ancients they represent the following masked personages:
1. Tcatcakwaina taamu, Tcakwainas, their uncle.
2. Tcatcakwaina tatakti, Teakwainas, males (bi-others).
3. Tcatcakwaina kokoianii'i, Tcakwainas, their elder sister.
4. Tcatcakwaina nianiantu (=manaa), Tcakwaina-s, maids (sisters).
5. Tcatcakwaina ynaniu, Tcakwainas, their mother.
It will be noticed that all these ancestral personages belong to one and the same clan — the mother, brotlicrs (tatakti), sisters (mamanantu), and uncle — but that the father is unrepresented.
The most important fact, however, is that the name of the katcinas is the same as that of the clan, viz., Tcakwaina, and that men of this clan personate in dramatic and ceremonial performances the super- naturals bearing their clan name. They do not introduce a persona- tion of the Tcakwaina father because he is not of their clan, and hence can not be a supernatural of their clan.
An analysis of other katcinas shows that many of them are ancients of clans, or that each clan originally had distinctive divinized ancients in the kateina cult. These gods are personated as brothers, sisters, uncle, mother, or grandmother, the paraphernalia being determined by the particular clan totem.
The relation of a kateina to its clan can be traced in many other instances, but in others, and perhaps the majority, it is obscured l)y changes in nomenclature and sociologic development. Katcinas often no longer bear their ancient names, but ai"e called from some peculiarit}' of dress, prominent symbol of the mask, or peculiar cry emitted by them, which has no connection with the totems of their respectiv'e clans. The Aiiya katcinas (brothers, men) and the Afiya kateina manas (sisters) belong to this group. They were originally introduced b}^ Patki (Rain-cloud clans) from settlements on the Little Colorado river, and their name has no relation to the clans which lirought them. In fact at Zufii the dance of these katcinas is called the Kokshi, Good dance, while the name of the same at Walpi is the Anj'a. or Long-hair. We have also at the latter pueblos other names for the Afiya manas, as Soyal manas, equally inapplicable so far as their clan relation is concerned.
46 HOPI KATCINAS [eth. anx. 21
The popular names of Hopi gud.s, among which are included katcinas or clan tutelary siipornaturals, are commonly of exoteric origin and are oftentimes very numerous. Unfortunately the archaic name is often lost, although in a few cases it is the same as the popular.
Fifth Act
As after former acts, we waited a few minutes only for the next, a fifth, which was somewhat similar in character to the first. A call at the hatchway and an invitation from within to enter led to the appearance of a procession of masked men who came down the ladder bearing paraphernalia for their exhibition hidden under their arms or concealed in blankets. Tlie fire tenders shielded tlie fire once more with blankets, so that the room was darkened, and in the ol)scure light the actors arranged their stage properties. When the blankets were dropped, the light revealed on the fioor before u.s an imitation field of corn, each hill of which was a claj' pedestal with projecting corn leaves, and behind it. as a background, a wooden framework decorated with peripheral turkey feathers" and hung with two disks painted with sun emblems. Pine boughs were so arranged in the framework that they filled all vacant spaces and shielded performers in the rear of the room. Several nuked men, called •"inudheads," wearing on their heads close-fitting cloth bags with attached knobs, stood befoi-e the framework, which was supported by two of their number. The exercises opened with •"roars" from behind the disks and vigorous dancing by the mudheads before the screen.
Soon the flaps of the sun disks swung open and from under them emerged the hideous heads of two snake eifigies. larger than those of the first performance, but similarly constructed. These serpent heads were thrust forward until their serpentine Ijodies. extended several feet, came into view. Their heads darted back and forth, swaying first to one side and then to the other, biting viciously now at the audience and then at each other, while deep roars imitating the voice of the serpent emerged from the rear of the room. With one stroke of the head the fieldof corn was swept over and the serpents twisted their bodies about each other.
One of the naked men, a mudhead, wearing the knobbed cloth bag, stepped forward and grasped one of the sei'pent effigies by the neck. He pretended to wrestle with the snake, and for a time was successful, but at last the man was overcome and sent sprawling on the floor. Then another advanced to the conflict, and he too was thrown down. A youthful mudhead made a like attempt and mounted the efligy, riding on its neck as if on horseback. The whole act wf^s a realistic representation of the struggle of man with the serpent. Ultimatel\- the serpents contracted their bodies, drew back
(I Sun shields commonly have eagle feathers inserted about their borders.
PEWKEs] PALULUKONTI, OR ANKWANTI 47
their head^; behind the flap.s. and the performance ended with a prolonged roar from behind the screen. In the darkness which followed, made b\- hangino- blankets before the tire, the actors packed their paraphernalia, gathei'ed their ethgies, and quietly left the room. The accompanying plate" represents this lifth act. or the struggle of the mudhead with the serpent efligies. The framework, which is supported l)y two men, is decorated with zigzag symltols repre- senting lightning; the row of semicircular bodies on the crossbeam symbolizes the rain clouds, from which descend parallel marks, the falling rain. These six semicircular rain-cloud symbols are of dili'er- ent colors, j'ellow, green, red, and white, corresponding to the sup- posed colors of the cardinal points, and all have animal designs representing frogs and l)irds painted upon them. The manipulators of the serpent effigies are hidden from view by pine or cedar boughs inserted into a log on the Hoor. which is covered with figures of rings, symbolic of the earth. At the right of a median vertical line a ser- pent effigy is seen protruded through an opening, above which is a circular flap raised to a horizontal position. The serpent effigy on this side is searching for a youthful "mudhead." who has crawled below the disk. The left-hand serpent is represented in conflict with an adult mudhead. who has grasped it about the body and neck; the serpent appears to be biting at its opponent. We are look- ing at this strange contest from the raised spectators' floor of the kiva; the miniature cornfield, which one of the serpents knocked down a short time before, has been removed, and the clay pedestals which remained are distributed among the spectators. The weird effects of the light from the fireplace in the middle of the room have been brought out by the artist, Mrs Gill, who has successfully drawn these screens from the author's kodak photographs and sketches.
Sixth Act
There was j^et another exhibition of serpent effigies in this con- tinuous performance, and the actors were announced in much the same way as their predecessors. They appeared shortly after the depar- ture of the Spider woman and her associates, and arranged their paraphernalia in the darkened room, holding up an additional blanket to conceal their preparations, ^^'hen the blankets were dropped from before the fire, a miniature field of corn was seen on the kiva floor, and back of it were two vases surrounded, except on the side toward the fire, by a row of squatting mudheads. A song immediatel}' began, and suddenly the four lappets '' which covered the orifice of each vase were turned back automatically, when out of the vases slowly
<i Plate XXXIII, Proc. Wash. Acad. Sci., vol. ii, 1900.
'>These four semicircular flaps, .symbols of rain clouds, -were painted in four colors, yellow, green, red, and white. On the necks of the vases were parallel lines, s.vmbols of falling rain, and on their fiides were stars and tadpole decoration. Each vase was placed on a bed of cedar or pine boughs to make it more stable.
48 HOPI KATCINAS [eth. anx. 21
emorgcd the heads; of two uititicial .-serpents drawiiiir their bodies behind them. These effects wei'e produced b^' hidden strings placed over the kiva rafters, and the images were made by this means to I'ise and fall, move ))ack\vard and forward, or to apjjroaeh each other. Their heads were drawn down to the floor and swept over the minia- ture cornfield, overturning it as in the fiist act, when a sun screen was also employed. They struggled with each other, winding their heads together, and performed various other g3'rations at the wish of the manipulators. The effects produced with these strings were efi'ecti\e, and the motions of the men who held the strings and manip- ulated the effigies were closelj' concealed. It is probable that some of the strings were attached to the rattles used by the chorus.
The performance was a very realistic one, for in the dim light of the room the strings were invisible, and the serpents seemed to rise voluntarily from the vases. At its close the effigies sank into the cavi- ties of the vases and the song ceased. In the darkness the jjara- phernalia were wrapped in l)lankets, and the actors left the room, passing to another kiva, where the performance was repeated. The personators of this act were from the Tcivato kiva of Walpi. and their chief was Pautiwa.
While we were witnessing these six exhit)itions in one room shows were simultaneously being enacted in the other eight kivas on the East mesa. The six sets of actors, each with their paraphernalia, passed in turn from one room to another, in all of which spectators awaited their coming. Each of the performances was given nine times that night, and it may safely be said that all were witnessed by the 500 people who comprise the population of the three pueblos in one kiva or another." It was midnight when this primitive theater closed, and the effigies were disjointed and carried to hidden cr3-pts in the houses, where they were luted in jars with clay, not to see the light again until ^Nlarch of the next year.
ADDITIONAL ACTS SOMETIMES PERFORMED
Although the sixth act closed the series of theatrical exhibitions in 1900, it by no means exhausts the dramatic resources of the Hopis in the presentation of their Great Serpent exhiliition. This year (lltOo) was said by all to be one of abbreviation in all winter ceremonies and dramatic performances, but in more elaborate exhibitions, in other years, instead of six there are. we are told, as many as nine acts in this continuous show, employing one set of actors from each kiva on the mesa. Our account would be more comprehensive if it included short references to one or two of the important additional acts which occur in the more elaborate performance.*
a On such occasions each clan assembles in a certain kiva, which is said to be the kiva of that clan.
b The sun screen and serpent effigies used by men of the Niicab kiva have been described in a former article (Tlie PaliiIukonti..Ti.mrnal of American Folk-Lore, vol. ii. 1833 1. This performance has many points of likeness to that of actors from the pltiza kiva of Hano, described in the first act.
FEWKES] PALI'LUKONTI, OR ANKWANTI 49
Sometimes the screen performance is accompanied l)v an exhihition by a masked man or men. wlio pretend to struggle witli a snake effigy which they carry in their arms. This performance consists mainly in twisting these effigies about the body and neck of the performer, hold- ing them aloft, or even throwing them to the roof of the kiva, as else- where" described in an account of the celebration in 1893.
In some years marionettes representing Corn maids are substituted for the two masked girl.s in the act of grinding corn, and these two figures ai-e very skillfully manipulated by concealed actors. Although this representation was not introduced in 1900. it has often been described to me, and one of the Hopi men has drawn me a picture of the marionettes, which is worth reproduction in a plate (see plate xxvii).
The figurines are brought into a darkened room wrapped in blankets, and are set up near the middle of the kiva in much the same way as the screens. The kneeling images, suiTounded by a wooden framework, are manipulated by concealed men: when the song ))egin.s they are made to bend their bodies backward and forward in time, grinding the meal on miniature metates before them. The movements of girls in grinding meal are so cleverly imitated that the figurines, moved by hidden strings, at times raise their hands to their faces, which they rub with meal as the girls do when using the grinding stones in their rooms.
During this marionette performance two ))ird effigies were made to walk back and forth along- the upper horizontal bar of the framework, while bird calls issued from the rear of the room.
The substitution of marionettes for masked girls suggests an explanation of the use of idols among the Hopis. A supernatural lieing of the Hopi Olympus may be represented in ceremony or drama by a man wearing a mask, or bj^ a graven image or picture, a symliol of the same. Sometimes one, sometimes the other method of representing the god is emploj-ed, and often both. The image may be used on the altar, while the masked man appears in the public exhibi- tion in the pueblo plaza. Neither idol nor masked personators are worshipped, but both are regarded as .symbolic representations in which possibl}- the gods may tempoi'arilv reside.
So with the u.se of marionettes to represent the Corn maidens in the theatrical exhibition or the personation of the beings by masked girls. They are symbolic representations of the mythic maidens whose beneficent gifts of corn and other seeds in ancient times is a constant theme in Hopi legends.
The clan ancients or katcinas personated in the Great Serpent drama vary from year to year, implying the theatrical nature of the festival, but there are certain of these personations which invariably
« Article cited. The maslied man who thus struggles with the serpent effigy represents Calako. a sun god, but figures of him drawn by a Hopi artist were called Macibol katcina.
21 ETH— 03 i
50 HOPI KATCIlSrAS [ETH. A.N.V, 21
appear. In the exhibition of 1898, the onlj' one previous to I'.tOO on which we have relial)le note.s, there was one pert'orniaiife with a sun screen and serpent effigies which were manipulated by the men of the kiva under the Snake rock. The symbols depicted on this screen differed somewhat from those on the screen employed in IHOO, but the general character of the performance with it was the same. Briefly considered the acts given in 1893 were as follow:
First (let. An exhibition with the sun screen and .serpent effigies by men of Nacab kiva similar to the first act of 1900, but in which the actors personated Pawik (Duck), Tacab (Navaho), Hahai wiiqti. and others. A masked man (Calako) stood before the screen holding in his arms an effigy of a Great Snake with which he appeared to struggle, and for that reason was called "The Struggling One." The serpent effigy carried was manipulated in such a waj^ that the man and snake appeared to be engaged in a combat, much as in the fifth act of 1900, except that the serpent effigj' was not thrown through an opening closed by a disk bearing sun symbols. The manipulator wore a false arm" hanging from one shoulder in place of his real arm. which was thrust within the body of the effigy, grasping a stick, the '•l)ackbone" of the monster.
Second act. Dance of masked men representing Anya katcinas.
Third (id. Dance of masked men representing Tacab katcinas.
Fourth art. Dance of masked men representing clowns and two Huhuan katcinas.
Fifth ad. Dance of men personating women of the Owakiiltu society, who threw their baskets to the spectators.
Sixth (id. Dance of men representing old women bearing willow wands.
Seventh ad. Dance of masked men representing Tanoan Aiiya katcinas.
The god of death, Masauu,'' was personated in the 1893 exhibition and appeared in the plaza about 2 p. m., '"dancing through Walpi with a hobbling movement, singing snatches of a song. He was masked and wrapped in a i-abbit-skin rug, and went to all the kivas, beating the entrance with a bush" {BiijeJovia graveolenx).
On the day following the night exhibition in 1SH3 there were public dances of the Tacab and Aiiya katcinas.
VARAPHERNALIA USED. THEIR COKSTRUCTION AND SYMBOLISM
The effigies of Paliililkon now used at the East inesa are not veiy ancient, although there are one or two which show considerable antiq- uity. One of these older specimens has a bodj' of buckskin, but the majority, and all the recent ones, are made of cotton cloth. The
'1 For figures of the false arm see Jounial of American Folk-Lore, vol. vi, 1893, plate ii. '•Two boys took this part in 1900.
FEWKES] PALULUKONTI, OK ANKWANTI 51
present screens are of the latter material, but these are commonly said to have replaced others of skin or native cloth. The Walpi men made two new serpent efEgies in their kivas in 1900, and all the material of which they were manufactured was purchased from the neighboring trader at Keams Canyon.
Each of the three pueblos, Hano, Sichumovi, and Walpi, has several of these serpent eiBgies, which are kept in the houses of the following clans:
Hano, Sa (Tobacco) clan; Sichumovi, Patki (Rain-cloud) clan; Walpi, Tciia (Snake) clan, Pakab (Reed) clan.
In ancient times they were kept in stone inclosures outside the pueblos, but these receptacles have been abandoned of late, on account of the inroads of nomads. It is said that the Oraibi and Middle mesa pueblos still have extramural receptacles for the Pali'ilukofi etligies. The house of the ancient Plumed Snake of Hano is a small cave in the side of the mesa near the ruin Tiirkinobi, where several broken serpent heads and eiEgy ribs, or wooden hoops, can now be seen, although the entrance is walled up and rarely opened.
A knowledge of the mechanical construction of the serpent ethgies may aid in an understanding of their manipulation. Their heads are either cut out of cottonwood or made of gourds, and are painted, and the protuberant goggle-eyes are small buckskin bags tied to the tgp. Each head bears a medial horn curving forward, sometimes made with joints and at other times solid. A radiating crest of hawk feathers is tied vertically to the back of the head. The teeth are cut in the gourd or wood of which the head is made and are painted red. The tongue is a leather strap, also painted red, and protrudes from the mouth a considerable distance. The top of the head is black, the bottom white, and these same colors continue along the sides of the body.
The body consists of a central stick, called a backbone, over which is extended a covering that is held in place by a series of hoops graduated in size from the neck to the end. The effigy is manipulated by means of a stick, held by a man l)ehind the screen. The "back- bone" has a ferule cut in it a few inches l)ack of the neck, and to this ferule are tied a quartz crystal called the heart and a package which contains corn seeds of all colors, melon, squash, cotton, and other seeds, and a black praj'er-stick. The cotton cloth stretched over the series of hoops, called ribs, which form the body, is painted l)lack above and white below, with a red streak at the dividing line, where there are also other markings and symiiols, like those on the kilts of the Snake priests.
The backbones of the two efEgies which were made to rise out of the vases were short and stumpy, but they have a "• heart" similar to the longer ones, and an attached package of seeds.
52 HOPI KATCINAS [eth. ann. 21
RKSUMlJ: OF EVENTS IN PAT-t'JLi'KONTr IN 1900
Feliruary llf.. On this day (^orn was planted in tlircc kivas, the Moil kiva, Tcivato iviva of Walpi, and the plaza kiva of Hano. This corn was daily watered and the kivas were heated so that the seeds might sprout. The miniature cornfield was later made of these sprouts. Children are not allowed to know that the corn is thus planted before the exhibition. The planting of corn seeds has given the name "Corn plantint;-" to Palnliikofiti, just as the one of beans in a like way gave the name "Bean planting" to the Fowaniu, but these names char- acterize incidents not the true purpose of the festival.
Fi-liriiarii "26. About two weeks after the corn seeds were planted the effigies of the Great Serpent were brought into the three kivas above mentioned at nightfall, when the rehearsals of the acts to be given later took place.
F'lriuiri/ 37 ( Yunya). This day was devoted to the preparation of the paraphernalia, and at sundown there was a i-ehearsal of the Great Serpent acts, as also on the following daj'.
Ma/'c/i 1 (Komoliotol'ya). In addition to the rehearsals in the kiva, masked men representing Wupamau, Honau, Hehea, Mucaias. "Wuyok. Soyan cp, and Samo wi'uitaka katcinas appeared in the plazas. The\- dressed and masked themselves at Wala (The Gap), and marched up the trail into Hano, where they gathered at the kiva hatches, and held an animated conversation with the chief of the kiva, who came to the hatchway for that purpose.
March 3 {Totohya). Many masked men were seen throughout the day in the three East mesa pueblos. Early in the afternoon there were noticed in Hano three Woe katcinas, each with a chevi'on mark on th(^ face, and one Wupamau, or Big High Sky god, bearing the sun mask", and held by a nuidhead priest by a rope tied about his loins. In AValpi shortly afterward two small boys dressed and masked to represent Masauii went from one kiva to another, standing on the hatch and beating the ladder with bundles of sticks.
Late in the afternoon the chief kiva of Hano sent to all the kivas on the East mesa a delegation of masked men representing Mucaias, Buffalo; Wupamau, Big High Sky (sun) god; Honau, Bear; Ahote; Citoto; Tcanau; Wukokoti; and many mudheads. They went from one kiva entrance to another, holding conversations with the kiva chiefs and in various waj's amusing the spectators.
About sundown the men of the two Walpi kivas carried their snake effigies to the main spring of the pueblo, the home of Paliiliikoii, called Tawapa, Sun spring, where they performed ceremonies, while the men of Hano took their serpent effigies to a .spring called
"The symbols of this mask resemble those of Tawa (sun) disks, and those of the masks of Ahiil, Ahulani, and Wuwviyomo, showing that the latter are probably the same sun gods under different clan names.
FEWKES] PALULUKONTI, OR ANKWANTI 53
Mofiwiva. sacred to their Ciroat Snake. The .six acts in the kivas were performed directly after the return of the men with the effigies from these springs.
During the festival all actors abstain from salt and meat and do not sleep with their wives, a tabu which is rigidly observed, especially on the daj- preceding the exhibition in the kiva.
On several of the days of this festival there are foot races along the water courses in the valley, during which the naked racers kick small stone nodules in a sinistral circuit around the mesa. This was a prayer for streams full of water.
The events which occurred when the effigies were taken to the springs were wholly ceremonial, and not dramatic. During the day previous to this event, all men of prominence, especially chiefs of clans, brought feathered strings to the kivas, and tied them to the necks of the serpent effigies. One or more prayer-sticks were also made to be used at the springs. Six of these were made in the per- formance of 1893. One was tied to the Vnickbone of each effigy. Five others were deposited at the spring, some at the edge of the water, others beneath it.
The exercises at the springs Tawapa and !Monwiva were not wit- nessed by the author in 1900, but they were probably the same as were described in the account of this episode in 1893." In that year, about 7.30 p. m., a procession went down to the spring carrying the effigies and the trumjaets by which the roars of the serpent are imitated. This procession was led by a man personating Hahai wiiqti and the kiva chief, "making a connecting trail from the south edge of the basin [Tawajja], along the east and north sides of the pool, and up as close to the west edge as the mud would permit. Those following with the serpent effigies, beginning at the east side of the pool, laid the effigies down close to the edge of the water, along the north side. The youths placed their gourd trumpets on the meal trail, upon which also were the serjaent effigies. All then sat on the north side facing the south. The leader, as he went down, deposited the five pahos . . . at the west side of the pool, setting them in a row fronting the east.
''The leader of the jirocession bore the kopitcoki (cedar bark slow match). ... It had been lighted at the kiva tire before the procession started, and the fire was smouldering in the bark. ]\Iomi (kiva chief) lit a pipe by this torch and gave it to the leader, who made the usual response, smoked a few puffs and passed it to the next man on his right. Momi then lit another pipe and passed it also to the leader, and the two pipes passed down the two lines, in which they had arranged themselves when sitting, the elders in front, next the pool, the youths behind them. After all had smoked, the leader
(• Journal of American Folk-Lore, vol. vi, 1893.
54 HOP! KATCINAS [eth. asn. il
prayed, and each of tlie nine elders followed in succession. The ten youths did not pra}-, hut each took his trumjjet [gourd] and, stepping one stride into the pool, stooped over, and. placing the bulbous end to his mouth with the small orifice on the sui'face of the water, trumpeted three or four times. Each of the youths then dipped up a little water in his trumpet and poured it into a vase.
"The effigv bearers then dipped the tip of the serpents' heads and the ends of the hawk-tail plumes in the pool, and the leader said a short prayer and started back up the trail."
Certainly the most remarkable of all the masked men who appeared that daj' wei'e the two personations of a being called Tcanau katcina. They wore circular masks with feathers projecting from the periphery and carried in their mouths realistic stuffed effigies of rattlesnakes, while over the e3'es of the masks were fastened carved wooden effigies of lizards. Although these masks suggest the custom of the well- known Snake dance, not the Snake clan but the Pakal) clan is said to have introduced this ceremonj' into the Walpi ferial calendar.
March 3 {Tikilni). On the da}' after the acts in the kivas there was a i)ul)lic dance of the Aiiya katcinas in the Walpi plaza. During this dance grinding stones were placed in the middle of the open space by the Snake rock, behind which two girls i"epresenting Aiiya katcina manas took their position, and a line of Aiiya katcinas extended the whole length of the plaza. The latter served as chorus, while the girls ground meal, as in a kiva performance the night before.
In this exhibition or dance there were also two men personating Hehea, whose actions were identical with those of the .same personations in the kiva performance. They sat on the ground as the girls ground the meal and the chorus sang. The personators in this dance were from the chief kiva of Walpi, and the exhibition has the .same meaning as that of the night before.
There also appeared in this pulilic exhibition a masked pei'sonage called Hopak (Eastern) katcina, the signification of whose presence is unknown to the author.
PEKSONATIONS APPEARING IN PALULi'KONTI
The following personations appear in Paliiliikoiiti:
Woe (Eagle). Appears in kiva drama.
\Vupamau. Wanders through the pueblos, ai'i-oinpanied Ijy a luudhead,
who lassoes whomever he meets. Houau (Bear). Appears in kiva drama. Ahote. Wanders through the pueblo. Citoto. Appears in public witli other masked men. Tcanau. Appears with preceding. Wukokoti. Appears with preceding. Kwahu (P'agle). Appears in kiva drama. Piiflkon (War god). Appears in kiva drama.
FEWKEs] SPRING SUMAIKOLI 55
Kokyan wiiqti. Appears in ki\a drama.
Piiukon's sister. Appears in kiva drama.
Tacab Anya. Appears in kiva drama.
Tacab Anya mana. Appears in kiva drama.
Hahai wiiqti. Ajjpears in kiva drama.
Anya. Performs ceremonial dame in plaza.
Aiiya mana. Grinds corn in ceremonial dance in plaza.
Hehea. Appears in ceremonial dance in plaza.
Hopak. Appears in ceremonial dance in plaza.
Winter Marau Paholawu
The winter prayer-stick-making of the Mamzrautu society was much more complicated in I'.too than that of the Lalakoiitu. The row of upright objects from the altar erected in October was put in place and before it were laid the tiponis of the chiefs of the society. On the tinal day there was a pu))lic dance in which there were personation.s of the Palahiko manas. The Hopi artist has made a fair picture of one of these Palahiko manas, which is here reproduced in plate L^i.
Spring Sumaikom
The Yaya priests and Sumaikoli hold a spring festival in Walpi, which in some particulars resembles the Sumaikoli celebration at Hano, elsewhere described."
The six masks of Sumaikoli and one of Kawikoli are arranged on the floor of the kiva behind the tiponis. New tire is kindled with rotating fire drills, and this fire is later carried by means of cedar-bark torches to shrines of the Fire god, four shrines in the foothills, where bonfires are kindled in sequence, north, west, south, and east.
The carriers who bear the.se torches, and who kindle the four fires, deposit in the contiguous shrines prayer-sticks which have been made in the kiva before their exit.
One of the most interesting features in the songs which are sung before the altar are the calls down a hole in the floor called the sipapu to the goddess of the earth.'' This being is represented by a bundle of sticks placed on the floor, and over this bundle the priest kneels when he shouts to the earth goddess.
The symbolism of the Sumaikoli masks at Walpi is similar to that of the Hano masks, which are elsewhei-e'' figured and described. They differ among themselves mainly in the colors of the different svmlwls. The picture of the Sumaikoli by the Hopi artist (see plate xxxiv) gives a fair idea of the paraphernalia.
n Journal of American Ethnology and Arohpeology, vol. ii, 1892.
''See The Lesser New-Fire Ceremony at Walpi, American .\nthropologist, new series, vol. in, July-September, 1901.
(•Jonrnal of American Ethnology and ArchKolngy, vol. ii, Jsya. In this early description these objects were erroneously called shields. They are worn before the face in elaborate Sumaikoli cele- brations.
56 HOPI KATOINAS Ceth. ann. 21
AUBKEVIATKD KaTCINA DaXCES
Throughout the summer months there occur in the Hopi pueblos a series of masked dances, generally of a day's duration, to which the author has given the name AbVjreviated Katcina dances. They are not accompanied by secret ceremonies, and the participants vary in number, the beings personated differing from year to year.
These dances close with what is called the Niman, or Departure of the Katcinas, a ceremony of nine da3's' duration, in which there is an elaborate altar, and man}' secret ceremonies." There are, however, no altars in these abbreviated festivals, nor is there any public ainu)uncement of them ])y the town crier. The dances continue at intervals from morning to night, but are limited to one day, the three or foui' })receding days V)eing spent in the kivas practicing songs, prejaaring and painting dance paraphernalia, and making other j^rep- arations for the public exhibition. The katcinas in these festivals are accompanied by one or more unmasked priests, who shout to them, sprinkle the dancers with meal, and lead the line as it jjasses from one dance place to another, showing the trail b}' sprinkling meal on the ground. These are called the katcina fathers (naamu), and in a general way correspond to the ruin priests mentioned b\' students of Zufii ceremonies.
Ordinarily all participants in one of these abbreviated dances M'ear masks with like symlxils. ))ut there are four or six dressed as women who accompanj' the dance ]>y rasping a sheep scapula on a notched stick. Occasionally, however, there is a dance, limited to one day, in which all participants wear different kinds of masks, and personate different katcinas. This dance, known as the Soyohim, has been else- where described.* From the variety of personations which appear, this dance is a particularly good one for a study of the Hopi symbolism.
SuMMKR Tawa Fahoi.awu (Sun Prater-stick-jiakixg)
The making of the sun pra^'er-sticks in midsummer is limited to a single day, but does not differ from that in winter. *■ The Sun priests assemble for this purpose in the room under a house near the Moii kiva, and the only fetish they use is a stone image of a frog, over which is stretched a string with attached feathers, and which lies on a line of meal draM'n diagonally on the floor.
As the Sun priests have no distinctive masks or public dance, no pictures were made to illustrate this ceremony.
n For a description of Ninitiii Katoina see Journal of Anit-rican Ethnology and Architology, vol. ir, 1892, p. »i.
^Same volume, p. 59.
(•The summer sun prayer-stick-making al both \Valpi and Hauo is described in the volume just cited.
fewkes] niman katcina 57
Summer Sumaikoli
The summer Sumaikoli at Walpi has never been seen by an ethnolo- gist, but the ceremony at Hano is elsewhere described." It is a single day ceremony in which the seven Sumaikoli masks, to which the priests pray, are set in a row on a l)uckskin at one end of the room. Feathers (nakwakwoci) are tied to the masks (shields), and prayei'-sticks are made and distributed to distant shrines.
The Sumaikoli helmet masks of llano were captured in some Navaho foray and strewn about the base of the mesa. The}'' were gathered by Kalacai. and are now kept with pious care in the room near Kahikwai's new house in Hano. where the}' can be seen hanging to tli(> wall. With Kalacai's death the Sun clan (Tiifi towa) of Hano became extinct and the care of the Sumaikoli devolved on others.
There was no pulilic exhiliition of tlie Sumaikoli in the summer of 1891, but the author has been told that the festival has of late ))een revived in Hano. The Hopi artist has given a fairly good picture of Sumaikoli as he appears iu public'' (see plate xxxiv).
XlJIAN
This is an elaborate festival celebrating the departure of the katcinas from Walpi. and consists of elat)orate rites before a compli- cated altar and a public dance, which diHers in different Hopi pueblos. One of these is described in another place.'' This is the onl\- festival celebrating the departure of the katcinas, although there are several commemorating their advent. Thus, the Soyaluila dramatizes the advent of the Water-house or Rain-cloud clan's katcinas, the Pamiirti that of Zufii clans, especially Asa and Honani, and the Powamu the advent of the ancients of the Katciua clans.
TciATiKiBi, Snake Dance
The Snake dance has no masked performers, and the artist has not drawn pictures of any of the participants.
Lei.enti. or Lexpaki, Flute Daxce
The Flute dance also has no masked personators, and the artist has furnished no picture of participants. It might have l)een well to have obtained pictui'es of the Flute girls and youth, but photographs have been pul)lished'' which show their paraphernalia better than native pictures. The Snake girl is dressed almost identically as the Flute girl, as shown I)}- the tigures mentioned.
a Journal of American Ethnology and Archseology, vol. ii, 1892, p. 33.
* Dellenbaugh has published a few cuts from photographs representing Sumaikoli personations, but the symbolism of the masks is not clearly indicated in them. See The North .\mericans of Yesterday, New York, laoi.
cJoiirnal of American Ethnology and Archteology, vol. it. 1k9*J, p. 79.
dNiueteenth Annual Report of the Bureau of American Ethnology, part ii, 1900.
58 HOPI KATCINAS (eth. ann. 21
BULITIKIIU. Ik'TTKUFLY DaNCE
The Butterfly fe.sti\ ul. wliit-li is occasionully celebrated in Sichumovi, difl'er.s from the Lalakofiti, Mamzrauti. and Owakiilti l)y the at).senee of secret rites, altar, tiponi, or other fetishes. While these three fes- tivals are nine days' long, with many elaborate secret rites, Hulitikibi is a one-da\''s public dance, without secret rites.
The artist has tigured two Bull nianas or Butterfly girls as the}- are dressed when taking part in this dance, and a leader bearing a pole with attached streamers (see plate l%ii). Many men and girls partici- pate in this dance, their dress and parai)hernalia corresponding veiy closely with that of the Tablita dancers of the Rio Grande pueblos.
Lalakonti
This festival is one of the most regular in the Hopi calendar, occur- ring each year in September. It is a woman's dance, with many secret rites, an elaborate altar, and a public exhibition, during which baskets and other objects are thrown to the assembled spectators. Most of the women who take part in this dance carry liaskets, which the\' move in cadence with their songs. There are two maids called the Lakone girls, who throw the baskets and other objects to the spectators.
The Hopi artist has represented the latter dressed in their customary paraphernalia (plate i.v), but there is a slight difference in the dress of these girls in the Lalakonti at Walpi and at the other pueblos."
OwAKfLTI
This is likewise a woman's basket dance, which is occasionally cele- brated at Sichumovi, but is not an annual festival at that puetilo. Like the Lalakonti it has an elaborate altar which, however, differs very widely from that of other basket dances.
The Lalakonti was introduced into Tusa3'an by the Patki or Rain- cloud clans; the Owakiilti was brought from Awatobi by the Pakab and Bull clans.
Mamzrauti ''
This festival is likewise a woman's dance, but the participants, instead of carrying baskets in their hands, as in the Lalakonti and Owakiilti. carry slats of wood bearing appropriate syml)ols.
Two girls called the Mamzrau manas (Mamzrau maids) appear in this dance, and throw objects on the ground. The Hopi artist has made two pictures of these girls, which show the style of their dress and paraphernalia (see plate lv).
oSee article on the Lalakonti, American Anthropologist, vol. v, 1892. p. 10-5.
^For description of Mamzrauti see American Anthropologist, July. 1892. Many ceremonies are named from the .society which celebrates them and the termination pakit, to go down into the kiva; thus we have Maraupaki, Lenpaki, etc.
FEWKEs] KATCINAS APPEARING IN PAMC'RTI 59
DESCRIPTION OF THE PICTURES
The symbolism of the different beings mentioned in the preceding pages may be sufficiently ^vell made out by an examination of the fol- lowing pictui-es and descriptions; but in order to facilitate references they are arranged, so far as possible, in the sequence in which the beings they represent appear in the Hopi ferial calendar. As the princij)al sym))ols are always delineated on the mask, special attention is given to the head in these descriptions. The words "head" and "mask" are used interchangeably.
The collection does not contain representations of all katcinas with which the Hopis are acquainted, nor is it claimed that pictures made by anotlier man might not yary somewliat from those here figured. The chief symbolic designs charactei'istic of diflerent gods are, how- eyer. l)rought out with such distinctness tliat all would be innnediately recognized by any intelligent Hopi.
PamCrti Ceremony
PAUTIWA
(Plate II)
The picture of the Zuni" sun god. Pautiwa, has a horizontal dumb-bell-shiipcd design across a green face, and a long protuberant snout.* It lias terraced symbols, representing rain clouds, attached to each side of the head, and a pine-l)ougli collar tied ai'ound the neck. The head is crowned by a cluster of bright-colored feathers, and white cotton strings hang from the hair.
The figure carries a skin meal pouch and a wooden slat (monkohii) in the left hand, and two crooked sticks in the right. The blankets, kilt, great cotton gii-dle, and other bodily paraphernalia are similar to those in other pictures.
From his preeminence in the Pamiirti, Pautiwa'' is evidently a ver}' important god, and, although his olijective symbolism is unlike that of other Hopi sun gods, the part he plays is so similar to that played by Ahiil that he may be identified as a sun god. As the Hopi representation was derived from Zuni, we may look to students of the mythology of that pueblo for an exact determination of his identity.
Pautiwa was a leader of the Pamiirti at Sichumovi in 1900, and the part was taken by Homovi. The ceremony opened by Pautiwa, fully masked and dressed, going from kiva to kiva informing the men that a meeting would be held at Homovi's house on a certain date not
« The Zuni name also is Pautiwa.
("For picture of llie doll see Internationales Archiv fiir Ethnograpliie, Band vii, pi. viii, fig. 23. cThe ending "tiwa" is common in Hopi personal names of men, as Intiwa, Masiumtiwa, and Wikyatiwa.
60 HOP! KATCINAS [eth. ann. 21
many days distant. At each kiva Pautiwa unmasked and smoked with tiie kiva chiefs.
At the meeting it was decided what personations should appeal- in Pamiirti and who should take part.
CIPIKNE
(Plate II)
Another Zuni katciiia who appears in the Pamiirti is called Cipiknc, a drawing of whom is here gi\en. In the picture the color of the mask is yellow, and there is a protuVjerant snout painted blue. Across the face the painter has drawn a dumb-bell-shaped symbol colored black, with a red border, resembling a like design in the Pautiwa figure. On the head there is depicted a bundle of feathers, and a col- lar made of the same objects is represented about the neck.
The symbolism of Cipikne resembles that of Zuni beings called Salamopias," with which he would seem to be identical. In the festival mentioned the Hopis personated two Cipiknes. ditleriug only in color. The Zunis are said to be acquainted with several Salamopias of difl'er- ent colors.
HAKTO
(Plate II)
The picture of Hakto.'^ also a Zuiii katcina, shows a being with rounded helmet, having a characteristic Zuiii collar on its lower border. The face is painted green, with yellow and red marks on eacli temple. A horizontal bar, to the ends of which hang worsted and red horsehair, is attached to the top of the head.
Elk and deer horns are represented in both hands, and the kilt is made of buckskin.
CA1.\.STACANA
(Plate II)
This picture represents a Zufii katcina of the same name,'^ which, like many others derived from this pueblo, has a collar on the lower rim of the helmet. On the right side of the head there is a horn, and on the left a projection the edges of which are terraced. A few yellow feathers appear in the hair. The artist has represented over a calico shirt a white cotton blanket with green and black border, the lower part of which partially conceals a ceremonial kilt.
In the left hand the figure carries a pouch of sacred meal, a crook,
nSee Mrs Stevenson's article in Fifth Annunl Report of the Bureau of .\merican Ethnology, 1S87, p. 533 et seq.
liThis name is close, to the Zunian. and is probably derivative in Tusayau. For picture of doll see Internationales .\rchiv fur Ethnographic, Band vii, pi. v, fig. 3.
(•The meaning of the Zufii name is " long horn."
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CIPIKNE
HAKTO
CAIASTACANA
HE1.10T»I>E CO., BOSTON.
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J»*^ •*
HUTUTU
HUIK
TCOLAWITZE
LOIICA
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FEWKEs] KATCINAS APPEAKING IN PAMUKTI 61
and a bow. It has a quiver full of arrows hung on the back, and a bundle of sheep scapula- in the right hand. The leggings are fringed and the heel bands ornamented.
HUTUTU
(Plate III)
The figure of Hututu" differs from that of Caiastacana in wearing an antelope skin instead of a woman's white blanket. Its mask difters from that of the Zuiii being of the same name in having the terraced ornament on one side of the head replaced by a hoi-n.
HUIK
(Plate III)
This katcina. which, like the preceding, appears in the Pamiirti, has some of the facial symbols of the Snow katcina. There are two terraced rectangular design.s on the face, one inclosing or surrounding each eye. Four large eagle feathers, two on each sidd. are attached longitudinally to the top of the head, and there are variegated feathers on the crown. The figure is bearded. The kilt is colored green, its lower margin being rimmed with a row of conical tinklers * resembling those on the kilts of the Snake priests.
TCOLAWITZE
(Plate III)
The Hopi artist gives a fair representation of Tcolawitze as he was personated, but has failed to draw the cedar-bark torch which he ordi- narily carries.
He bears a bullroarer in the right hand, a bow and arrows in the left. He also has a few rats in one hand and a jack rabbit on his back, so that he is here depicted as he is often personated in rabbit hunts.''
In the Pamiirti Tcolawitze was personated by a naked boy whose body was covered with round dots, painted with different colors, as shown in the picture.
LOIICA
(Plate III)
Traditions refer this personage to the Asa clan, which is common!}' regarded of eastern origin. His picture is simple, with no charac- teristic sjmibolism.
nThe name, which is the same in the Zuni language, is probably derived from "Hu-tu-tu!" the peculiar cry of the personator.
'>Deer hoofs, tin cones, or shells called mosilili, wliich occur in great numbers in ancient Arizona ruins, are ordinarily used for tinklers.
<• The same personage with the same name occurs at Zuni. See Journal of American Ethnology and Archieology, vol. i, 1891.
62 HOW KATCINAS [eth. ann. 21
TCAKV.'AINA"
(Plate IV)
The matriarchal clan system is well preserved in the personages represented in the Tcakwaina katcina dances. In them there are the Tcakwaina men, the elder sister, the mother, the uncle, his brothers and sisters — in fact, representatives of the whole clan. The following pictures occur in the collection:
Tcakwaina (male) Tcakwaina niana Tcakwaina yuadta (his mother) Tcakwaina taamu (their nnole)
These pictures afford interesting examples of katcinas introduced by a Tewan clan, the Asa, and when the personations or the drawings representing the Hopi personages are compared with those of Zufii, eastern Keresan. and Tanoan pueblos, where similar Tcakwaina dances are celebrated, it will probably be found that there is a close resem- blance between them. The Asa or Tcakwaina people also claim to have introduced into Tusayan Loiica and Kokopelli. pictures of which are given in plates iii and xxv.
Tcakwaina (Male)
The picture of the male Tcakwaina has a lilack, gloss}' * face, with white bearded chin and serrated teeth. The yellow eyeti are cres- centic in form, and there is a warrior emblem attached to the hair. The shoulders are painted 3'ellow, the body and upper arms black. As this being is regarded as a warrior, his picture shows a bow and arrows and a rattle. The kilt, probably buckskin, is undecorated, but is tied by a belt ornamented with the silver disks so common among Zunis and Navahos.
A helmet of Tcakwaina which is said to be very ancient and to have been brought to Tusayan by the Asa people when they came from Zuni is exhibited in one of the kivas at the festival of the winter solstice. The eyes of this mask are round instead of crescentic. and its snout is very protuberant. Curved sticks like those used by girls in dressing their hair are attached to this mask.
The introduction of a personation of Tcakwaina in the Pamiirti is litting. for this festival is the katcina return dance of the Tcakwaina or Asa clans. The Pamiirti is a Zufii dance, and the Asa are repre- sented in Zuiii by descendants of those Asa women who remained there while the rest went on to Tusayan. This explains why the Zufiis claim this settlement as one of their pueblos in Tusayan.
dThe name Tcakwaina is said to occur in Zunian. Keresan, and Tanoan, as well as Hopi speech. ("Made so by use of albumen of egg. For picture of doll, see Internationales Archiv fur Ethno- graphic, Band vii. pi. .x,flg. 34.
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TCAKWAINA
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TCAKWAINA MANA
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KATCINAS APPEARING IN PAMCKTI 63
TcAKWAiXA Max A
A number of traditions are extant regarding a warrior maiden who was dressing her hair in wiiorls above her ears when the puelih) in which she lived was attacked by hostiles. The men, according to these stories, were away when the attack began, and the defense fell upon the women. The girls, with their coiflures half made, seized bows and arrows and rushed to defend the pueblo. The eldest sisters of the Tcakwaina. often called the Tcakwaina maids, are mentioned in this connection, and the artist has pictoriallv represented this legend.
As shown, the hair on the right side of the head hangs loosely, tied in a bundle near the scalp, but on the left side it has been partly wound over the U-shaped stick" customarily used in making- the head- dress. To complete the coiffure this stick would have been drawn out, leaving the whorl, but, as the story goes, the enemy were upon them before this was jiossible, and the maids, with hair half dressed, seized the weapons of war. bows, and quivers of arrows, which the picture represents, and rushed to meet the foes.
The remainder of the symbolism on the face of the girl, as the picture shows, resembles that of her brother, save that the eyes are round and not crescentic. Like that of another maid called Hehee, who appears in the Powamu festival, this picture has a small beard below a hideous mouth.
Tcakwaina Ycadta
The picture of the mother of Tcakwaina (yuadta. his mother) has a general resemblance to that of her son and daughter (Tcakwaina mana), as here shown. She wears a black mask, and has a wliite mouth and red beard. Her eyes are lozenge shaped. Her black blanket is decorated with white crosses. She bears, as a warrior sj'mbol, an eagle feather, stained red. tied to the crown of her head, and cai ries a rattle in her right hand.
Tcakwaina Taamu
The Tcakwaina uncle has little in common in symbolism with any of the other three; in fact, there is nothing which suggests the sister. The mask is painted green, with a border of r*ed and yellow; the eyes are black, the beak is curved and pointed. The picture has a repre- sentation of a squash blossom on each side of the head and variegated feathers on the crown.
a As the mask exhibited in tlie Wiliwaliobi kiva at Soyaluna has a crooked stick (^nela) attached to It. it may represent the ancient warrior maid, for a similar article is now used by Hopi girls in making their coiffures.
64 HOPI KATCINAS [eth. an.n. 21
SIO HUMIS
(Plate V)
The picture" representinj^ a l)ein(f called the Sio Humis or the Zuiii Humi-i has on the head a representation of a tal)let with the upper border cut into three semicircles, symbols of rain clouds. The white figures painted on this tablet I'epresent sprouting squash seeds, and the j'ellow disks sunflowers. The curved bands over the forehead are symbols of the I'ainbow. The face is divided by vertical bands into two fields of different colors, in which are representations of eyes and symbolic figures of sprouting gourds.
The figure has a rattle in the left hand and a sprig of pine in the right, and a turtle shell is tied to the right leg.
The supernatural here depicted was, according to legends, intnxluced from Zuni during the present generation bj- a man now living in Hano, who has a large number of helmets bearing the above-described designs.
The meaning of the name Humis is doubtful. It is sometimes deiived from Jemez. the name of an Eastern pueblo, and some- times from humita, corn. The former derivation would appear more
reasonable.
SIO Huans taamC' ''
(Plate V)
The picture gives a fair representation of the uncle of Sio Humis as personated in one of the dances of Pamiirti. The rounded helmet has a single apical gourd horn, painted black and white at its junction with the helmet. On each side of the head is a symbolic squash blossom, made of a wooden cylinder with radiating sticks connected by yarn. A broad black band extends horizontally across the eyes, below which is an elongated snout. The neck has a collar of pine twigs, and to the back of the head are tied black and variegated feathers.
The figure has in its hands a yucca whip. The pei'sonator parades before the line of dancers with an ambling step, hooting as he goes.
SIO AVATC HOYA
(Plate V)
Men personating Sio Avatc hova accomjiany those representing Sio Humis in the Pamiirti. They are dressed as women and per- form the same part as the katcina maids in some other dances; that is, they accompanied the songs with a rasping noise of sheep scapulse scraped over a notched stick.
n For picture of the doll see Journal of American Ethnology and Archeology, vol. ii, 1S92. b Sio (Zuili), Humis (Jemez or humitat. taamii (their uncle).
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KEWKES] KATCINAS APPEARING IN PAMrRTI 65
In the piftui'es the mask.s arc painted black, upon which field is a zigzag vertical median band with red ))orders. Their eyes are stel- late, consisting of round spots from which radiate blue bands. The snout is prolonged, and attached to the left of the head there is an artificial squash-flower symbol, while on the right two eagle feathers, with a bundle of horsehair stained red, are tied vertically. Their kilts are decorated with triangular figures like those on women's blankets. They have sprigs of cedar in the belt and carry branches of the same tree in their hands.
WtJWUYOMO
(Plate V)
The Honani clan at Sichumovi have in their keeping four disk- form masks, the symbolic markings of which resemble those of the sun mask of the Katcina clan. They were not worn in 1900, but in the festival of Pamiirti were arranged, with four Zuiii Calako masks, on the floor in the house of the oldest woman of tte Honani or Badger clan, in whose keeping they are, forming a kind of altar before which the men danced.
The artist has given a lateral view of a man wearing one of these objects.
The mask is flat and is divided l)y a median line into two parts, one green, the other 3'ellow. The chin is painted black; the middle of the face is occupied by a black triangular design from which protrudes a snout curved upward. There are zigzag lines on the«periphery of the mask, I'epresenting plaited corn husks, in which are inserted two kinds of feathers, three of which are longer than the remainder. There is a fox skin about the neck.
The l)lanket is white, undecoratcd, and covers a cei'emonial kilt, the green Ijordcr of which appears in the figure. The figure shows knit cotton leggings and heel bands decorated with stars or crosses. In the left hand is represented the skin meal pouch, and in the right a staff, both of which the peiKonator is said to carr3\
The symbolism of the mask as well as that of the dress is so close to that of Ahiil that this being would seem to bear a relation to the Honani clan like that of Ahiil to the Katcina clan.
Accompanying Wiiwin'omo was a figure (not here reproduced) of his warrior companion, Kalektaka, who wears the warrior feathers on the head and a bandoleer over his shoulder, and carries a whizzer, a bow, and arrows. It was pointed out by several of the old Hopi priests that this particular warrior weai-s the embroidered parts of the sash in front of his waist, as the artist has represented it in his picture, instead of at one side, as is usually the case. 21 KTH — 03 5
66 HOPI KATCINAS [eth. axn, 21
SIO CALAKO
(Plate VI)
This picture represents one of the Zuiii giants pei-sonated in Sichumovi in July," whose masks were introduced froni Zuiii ](y Siiha, father of Supela, and are now in the keeping of the Honani chin, of which he was a member.
In the personation of these giants, the mask is fastened to a sticlv, which is carried aloft by a man concealed by lilankets which are extended by hoops to form the bod3\
The head of the figure is surmounted by a crest of eagle feathers which are tipped with small breast feathers of the eagle. There are two lateral horns and a protruding snout; a symbol in the form of an arrowhead is painted on the forehead. The eyes are shown as globular, and are situated on a horizontal black band which crosses the upper part of the face, and around the neck is a collar of black feathers.
The body is i-epresented as covered below with a bhmket upon which are vertical masks representing feathers, or with a garment of feathers, characteristic of these giants, and over this, on the upper part of the body, is a representation of a white ceremonial blanket with triangular designs, s3'mbols of rain clouds.
The helmets or masks of the Zuiii Calakos were displayedat Pami'irti '' with those of AViiwiiyomo in the ancestral home of the Honani clan, to which they belong.
HELILULtJ
(Plate VI)
The figure of this katcina as drawn b^^ the Hopi artist has two horizontal eagle feathers attached to the head and a duster of red feathers and hair hanging on each side, which is a very uncommon feature.
The figure has a mountain lion skin around the neck, and is repre- sented with yucca wiiips in the hands. The rows of small tin cone or shell rattles (called heliliilii) along the lower rim of the kilt, shown in the picture, have probably led to the name bv which it is known.
WOE
(Plate VI)
The symbolism of AVoe katcina is a chevron across the nose, a sym- bolical design identical witli that of the eagle, and figures of artificial flowers on the head. Two persons, a man and boy, represented the Woe katcina in a Bufl'alo dance in the winter of 1899-1900.
" For description nf this dance, see Fifteenth Annual Report of the Bureau of American Ethnology, 1897, p. 30 et seii. ^Thi^ was highly appropriate, as this is a Zuiii dance and these nutsks were derived from Zuni.
BUREAU OF AMERICAN ETHNOLOGY
SIO CALAKO
TWENTY-FIRST ANNUAL REPORT PL. VI 7^
WOE
HELILULU
WOE AND TCUTCKUTU
MELIOTVPE CO., BOSTON.
FEWKEs] KATCINAS APPEARING IN POWAMU 67
The eagle is symbolic of the sun or sky god, unci its appearance in a Buffalo dance is appropriate, since the Buffalo girl wears a sun tiyui- bol on her back.
WOE AND TCUTCKUTH
(Plate VI)
Another picture represents Woe and two gluttons as they appear in one of the dances. The gluttons" bodies are painted j'ellow and their faces have red parallel bands aci^oss the cheeks extending from the ej'es and the corners of the mouth to the ears." The}' have ear pend- ants''' and necklaces of rabbit's tails. Over the shoulder each has a ban- doleer, to which a roll of paper-bread or piki is attached. Two l)owls with bundles of food are drawn at the side of the main ffgure. AVoe has a chevron design painted red on the nose and cheeks, turquoise ear pentlants, and sheepskin wig. The legs, body, and arms are colored brown and white. The ffgure wears a bandoleer and white blanket,
with red sash.
PowAMu Festival
The following personages appear in this festival:
Ahiil. Heheg.
Kat.cina uiana and Kerwan. Hehea.
Eototo and Woe. Hehea mana.
Tunias and Tufiwup. Telavai.
Hahaiwu()ti and Natacka niana. Powamu.
TehaVii and Tunwup taamii. Wiiwiiyonio.
Natacka naamii. Atocle.
Kumlji Natacka. Awatobi Soyok taka.
Soyok wuqti. Awatotii 8(jyok wiiqti.
AHUL (Plate VII)
The figure of Ahiil has all the symbolism characteristic of this god when personated as leader of the katcinas in their annual return to Walpi in the Powamu festival.
The disk-shaped mask is crossed by horizontal Ijands jtainted white and black, separating the face into a lower part, colored black, and an upper, which is divided into yellow and green zones, the former being turned to the observer. Black crosses cover these two upper zones. In the middle of the face is painted a triangular black figure, and to the middle of the horizontal bands which separate the chin from the two upper zones there is attached a curved representation of the b(^ak, painted green.
The zigzag lines around the peripherj' of the disk represent plaited corn husks in which are inserted eagle or tui'key feathers, the tips of
"The same markings that the Tataukyamft priests bear in the New-iire ceremony. b These decorations adorn the Tataukyamil priests.
()8 HOP! KATCINAS [eth. ans. 21
which are colored lihick. The red lines interspersed with these feathers represent horsehair stained red.
The reddish-brown body about the neck represents a fox skin, the le<;s and bushy tail f)f which arc indicated.
The picture shows a ceremonial blanket or kilt, colored fjreen, with embroidered edge, around the body, and a similar kilt on the loins. The ceremonial dance sash is represented on one side, hanging down to the right knee.
The network leg-co\'ering represents the garment worn by the sun god. and the row of globular bodies down each leg are shell tinklers. The moccasins are painted green and the anklets are orna- mented with terrace designs in red, representing rain clouds.
Tn the left hand there are a small meal pouch made of a fox skin with dependent tail, a bundle of bean sprouts painted green, and a slat of wood, dentate at each end, representing a chief's badge. In the right hand is a statf, on the top of which are drawn two eagle feathers and a few red horsehairs. Midway in its length is tied an ear of corn, a crook, and attached Ijreast feathers of the eagle.
HAHAl Wi'QTI (Plate VII)
The picture of Hahai wuqti. like that of Kokyan (spider) wiiqti (woman), has e}-es of crescentic form. The hair is done up in two elongated bodies which hang bj' the sides of her head, and she has a bang of red horsehair on the forehead. She wears a red fox skin around her neck, and to her waist are tied two sashes, the extremities of which, highly embroidered, ai"e shown in the picture. In her right hand she carries a gourd."
Hahai wt'iqti appears in the kiva exhibition of Paliiliikonti, or Aukwanti, when she oilers sacred meal to the Snake effigies for food and presents her l)reasts to them to suckle. The best representation of Hahai wiiqti is at Powamii, when she accompanies her children, the monsters called Natackas. In both festivals she wears the parapher- nalia shown in the figure.''
TUMAS (Plate VII)
Tumas is the mother of Tufiwup, who flogs the children in the Powamii festival. Her mask, as shown in the drawing," has fan-like
«The mask of the Soyal katcina, Ahiilani. has similar marks in alternate celebrations of the Soyaluna. Pictures of the sun have been drawn for the author "with similar crescentic eyes, from which it is inferred that Ahiilani is a sun god who appears as a bird (eagle) man in Soyaluna and that Hahai wiiqti and Kokyan wiiqti are different names of the same supernatural.
''For photograph of Hahai wiiqti. Xatacka naamu. and Soyok mana, see Fifteenth Annual Report Bureau of Ameri.,'an Ethnology. Its97, pi. cvi. For picture of doll, see Internationales Archiv fiir Ethnographic, Band vii, pi. ix, fig. '27.
(■For picture of doll, see Internationales .\rchiv fiir Ethnogrpaphie, Band vii. pi. xi, fig. 41. Both Tumas and Tuiiwup have several aliases in different Hopi pueblos; at Oraibi the latter is known as Ho katcina.
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TWENTY-FIRST ANNUAL REPORT PL. VII
AHUL
TUMAS
HAHAI WUGTI
TUNWUP
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FEWKEs] KATCINAS APPEARING IN POWAMU 69
appendiiges made of crow tVather.s on eacli .side. On the top of the head are parrot feathers and breast feathers of the eagle. The edge of the mask is surrounded by woven yarn colored black and red. The face, which is painted l>hie, is almost covered by a triangular black figure rimmed with white occupying the position of the mouth.
A fox skin is about her neck; she wears a woman's decorated blanket, and carries a meal phnpie in her hands. When the flogging of children takes place at Hano, Tumas stands at the foot of the kiva ladder while her two sons, called Tuiiwup, perform this act.
TUNWUP
(Plate VII)
With the picture of Tumas the Hopi artist has also introduced figures of her two sons, Tufiwup, as the}' appear in the child-flogging in Powamu. Tufiwup has a white mask with black, prominent eyes. An arrow-shaped figure is painted on the forehead, and there is a horn on each side of the head."
The mouth is large, of rectangular shape, and there is a fox skin about the neck. The bodj' is painted black with parallel vertical white markings. A belt made of ears of different-colored corn strung together girts the waist. The kilt is made of a fringe of red horsehair, and the heel bands are of the same material. There is a yucca whip in each hand.
Details of the ceremonial Powanul child flogging at Walpi and Hano vary somewhat. In the Hano celebration an altar is made in the kiva at that time by the chiefs, Anote and Satele, both of whom place their official badges upon a rectangle of meal drawn on the kiva floor. Into this rectangle the children are led by their foster parents and flogged in the pi'esence of the inhal)itants of the pueblo.
The two floggers, Tufiwup, stand one on each side of the figure made of meal, holding their whips of j'ucca. As they dance they strike the boys or girls before them as hard as they can. after which they pass the whips to a priest standing b}-. After each flogging the yucca whips are waved in the aij", which is called the puriflcation. After the children have been flogged many adults, both men and women, present their bared bodies, legs, and arms to the blows of the 3'ucca whips.
In a dance in the Walpi kivas, at the opening of the Powamu festival, in which fifteen or twenty Tunwups were personated, several of theii number, as well as spectators, were terribly flogged on bare l^acks and abdomens.
As the figure of Tufiwup is a conspicuous one on the altar of the
<i The.symbolism of Tufiwup resembles that of Calako, whom the author identifies as a sun god. Traditions declare that the first youths were flogged by Calako.
70 HOPI KATCINAS [ETH. ANN. 21
Niiiuin Kiitciuii ill sevenil llopi pm-hlos. it is probuljlo that this super- iiiitiu'iil being- was iutroduced from a ruin calicil Kicul)a, once inhabited bj'^ the Katcina clan.
The following- being.s form the Tufiwup group, personations of the ancients of the Katcina clan:
Tunwui) tecakti (men). Tumas (mother of Tufiwuij). Tufi'.vup taamii (their uncle).
TKHABI AND Tl'NWUr TAAMC (Plate VllI)
A drawing of a mudhead clown bearing- on his back a figure resem- bling Tuiiwup was identified as representing Tehabi. These two were accompanied bv a third figure called TuiT^^aip taamu (Tuiiwup, their uncle), the whole picture representing an episode in one of the ceremonies.
Tuiiwup's uncle has a green mask, two horns, great goggle-eyes, and a black t)and with upright parallel white lines across the face. The figure is bearded and has a fox skin about the neck. The })ody is daubed black, but wears a white ceremonial kilt with red and black border, which is tied to the waist by a large white cotton kilt. Like his nephew, he i-arries yucca whips.
KEKWAX AND KATCINA MANA (Plate VIII)
These two figures illustrate one of the most l)pautifnl incidents in Powamu, when the beans which have been artificially sprouted in the kivas are brought out into the plazas and distributed. The two figures represent male and female persons, and between them is a flat basket in which are carried the bean sprouts which have been grown in the kiva.
Kerwan has a green mask with eyes and mouth indicated by black crescents. On the top of the head there are two eagle tail feathers and a cluster of parrot and eagle breast feathers. The female figure has hair hanging down the back, a vellow masquette with red horse- hair before the face, and an eagle breast feather on the crown of the head. She wears a woman's blanket tied a])out the waist with a large cotton belt, the whole covered by a white blanket.
SOYOKOS (MONSTEES)
The name Soyoko is applied to certain monsters called Natackas, which appear in Powanu'i. There are three sets of Natacka masks on the East mesa — one in Hauo, in the keeping of the Tobacco clan, now hanging in a back room of Auote's house; another in Sichumovi: and a third set in ^^'alpi.
BUREAU OF AMERICAN ETHNOLOGY
TWENTY-FIRST ANNUAL REPORT PL. VIII
TEHABI
./rii;'iMii.v
TUNWUP TAAMU
UP%'/ ^
KERWAN AND MANA
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FEWKES] KATCINAS APPEARING IN POWAMU 71
These Natackas are undoubtedly derived from eastern pueblos, for they are represented at Zuiii b\' the so-called Natacko. which they closely resemble in symbolism. They wei'e introduced into Tusayan by the Tanoan colonists, the Asa and the Hano clans, the Middle mesa Natackas being simply derived from the East mesa. They are not found at Oraibi, as these clans are not i-epresented there.
Besides the Soyoko or monsters which regularly appear in the Walpi Powamil, there are other similar bogies which make occasional visits. Two of these, called Awatobi Soyok taka and Soyok wiiqti, were derived from Awatobi, one, Atocle, from Zuiii, and one, Tcabaiyo." is of utiknown derivation. All apparently have the same function, but there is only a remote similarity in their symbolism.
The name Soyok or Soyuku, given b}' the Hopi to the Natackas, is linguistically a Keresan word, and as the mj'thologic conceptions and olijective symbolism are very similar in the two stocks, we maj- regard the Hopi being as a derivation from the Keresan. The fact that these personages are found in the Hopi pueblos where there are other evidences of incorporation from eastern pueblos tells in favor of the theorj' that they were brought to Tusayan from eastern pueblos.
In the personation of Natacka we tind also a person called naamii, their father. The following list includes the varieties of these per- sonations:
Nanatacka tatakti (males). Nanatacka civaamii (their sisters). Natacka wiiqti (mother). Natacka naamu (their father).
Nat.^cka Naamu (Plate IX)
The father as figured by the artist has on the head a crest of turkej' tail feathers and two eagle feathers, each tipped with a red breast feather. He has a goggle-eyed black mask with a trilid symbol on the forehead and a curved horn on each side of the head.
The father of the Natackas appears at Powamu with their sisters and Hahai wiiqti. and the three visit all the houses of the pueblos.''
During these visits Hahai wiiqti carries on a conversation with imiiates of the houses in a falsetto voice, and gives to the men or l)oys a mouse trap made of yucca tibtM', and a stick, telling them that in eight days she will return with her children, the Natackas; that they must trap game and procure meat for these when they come. To the woman of the house Hahai wiiqti gives an ear of corn, telling her to grind it and have meal and bread for the Natackas when they return.
t' The mask is owned by the Snake clan. Atocle at Zuiii is sometimes called Soyok. f> There are three groups, one for each pueblo on the East mesa.
72 HOFI KATCIKAS [eth. a.nn. lil
Kt.Ml!! XaTACKA
(Plate IX)
The black Natacka has a lilack mask with goggle eyes and with a green arrowhead on the forehead. It has two horns, one of which the artist has represented, and a crest of conventional eagle wing feathers ris- ing from a bunch of black feathers on the back of the head. A fox skin hangs about the neck. Kumbi Natacka wears a buckskin garment over a calico shirt, and carries a saw in one hand, a hatchet in the other. The lilack ol)jects hanging over the shoulder are locks of hair, from which depend eagle tail feathers.
The small figure accompanying Kumbi Natacka represents a Hehea katcina, two or more of which go with the Natackas in their begging trip through the pueblos. The body is covered with phallic symbols, and a lasso is carried in the right hand. The leggings are of sheep- skin stained black. The face has the characteristic zigzag symbols of Hehea."
KuTCA Natacka
(Plate IX)
The white Natacka resembles the black, save that the mask is white instead of l)lack. He also carries a saw in his right hand, and a yucca whip in his left. In the personations of this Natacka the men, as a rule, carry bows and arrows in their left hands.
There are also Natackas of other colors which the artist has not figured.
Natacka WcgTi, ok Soyok WfQxi
(Plate X)
Soj-ok wiiqti* has a large black mask with great yellow goggle eyes, and red beard and hair, in which is tied a red feather, symbol of death or war. She carries in one liand a crook to which several shell rattles (mosilili) are attached, and in the otlier a huge knife. She is much feared l)y the little children, who shudder as she passes through the pueblos and halts to threaten with death those she meets. She appears at Powami'i at aliout the same time as the Natackas, but does not accompany them.
The episode illustrated by the figure shows an interview of the Soyok woman and a lad who is crying with fright. The woman has demanded food of the bov, and he offers a rat on the end of a stick. The l)ogy shakes her head, demanding a jack rabbit which the boy carries in his right hand.
"For figure of the doll see Internationales Arcliiv fiir Ethnograpliie, Band VII, pi. IX, fig. 30. !>SoyoIi from slcoyo, a Keresan word meaning monster or bogy.
FEWKEs] KATCINAS APPEARINC4 IN POWAMU 73
Natacka Mana
The sister of the Natackas, called also Natacka mana and Soyok mana," accompanies her brothers on their begging trip through the pueblos of the East mesa. Her picture represents a person -with black mask and white chin, and with hair arranged in two whorls over the ears, as is customary with maidens. She has round, green eyes, a square mouth with red teeth, and a lieard. On her back she carries a basket suspended bjr a band which passes across her forehead. In this l)asket she collects the meat and bread which the Natackas obtain from the different households. Her clothing is a woman's blanket, over which is thrown a buckskin, and she carries in one hand a large knife.
HEHEA
(Plate XI)
Hehea katciua, like many others, may be personated without kilt or in complete dress. In the former case a sheepskin replacing an old-time Iniffalo skin is hung over the shoulder and phallic emblems are painted on arms, legs, and body. The mask is decorated with the zigzag marking on each cheek. In this form Hehea appears in certain kiva exercises at the ceremonial grinding of meal )>y the Ana katcina manas. We also find him associated with the Corn maids and with the Natackas. The phallic symbols are depicted on the bodies of the Wiiwiitcimtu and Tataukyamu in the New-lire ceremony, and there are other evidences which associate the former with Hehea.
A picture of this form of Hehea was drawn, but has not been repro- duced. It represents a large and small Hehea, each with chai'acter- istic zigzag symbols on the face and with ol)lique eyes and mouth. Both have phallic symbols on body and limbs, and wear artificial flowers on their heads.''
The body has a sheepskin covering stained black and leggings of same" material, which have I'eplaced buffalo skins formerly used for the same purpose. Each carries a lariat, the use of which is explained in the account of the visits of the Natackas on their begging trips to different houses.
Another picture of Hehea, which also represents a primiti\e con- ception of this personage, has a kilt and the elaborate dress in which he sometimes appears in ceremonial public dances. It is reproduced in plate XI.
« This part is taljen by a lad. For picture of the doll see Internationales Archiv fiir Ethiiographie, Band VII, pi. IX.
''Compare this artificial flower with that of the Wiiwiitcimtil society. The members of both this society and the Tataukyamu have similar jihallic symbols painted on bodyand limbs. Fora pic- ture of the doll, see Internationales Archly fiir Ethnographic, Band vii, pis. vii, viii, figs. 16, 18.
74 HOPI KATCINAS [eth. asn. 21
Hchua is evidently an ancient katcina," and from his appearance in many primitive ceremonies, pul)lic and secret, we may regard iiim as connected with a very old ritual.
The "Wiiwiitcimtu priests in the New-tire celebration at Walpi often decorate their faces (masks are not used in this rit(>) with the sym])ols of Hehea, and he is intimately associated with Corn maids (Palahiko mana) '' of the Mamzrau festival.
HEHEA JIANA
(Plate XI)
The Hehea mana, sister of Hehea, accompanies the Natacka group in Powamu. She is represented by the artist with the character- istic coiti'iu'e of a maiden, and has the same zigzag facial lines as her brother. On her arms are the same phallic symbols, and in her hand she carries a lariat.
If any one refuses to grant the requests of the Natackas for meat or food, both she and her brother try to lasso the delinquent.
HEHEE
(nateXI)
This figure represents a warrior maid who sometimes appears in Powamu. There is such a close resemblance between her and Tcak- waina mana (see page 63) that they would seem to be identical person- ages. The reason for her untinished coiffure is given in the account of the Tcakwaina maid.
AWATOHI SOYOK TAKA (Plate XII)
The massacre at Awatolii took place just two centuries ago, but there are several katcinas surviving in AValpi which are said to have been derived from that pueblo. Among these may be mentioned two bogies called Soyok taka and 8oyok mana, male and female monsters. These are occasionally personated at Walj^i, and, as their names implj-, originally came from Awatobi. Soyok taka corresponds with Natacka, and probably both originally came to Tusayan from eastern pueblos.
Soyok taka wears a mask without distinct .symbolism, and has a protuberant snout, with teeth made of corn husks. He has goggle eyes and hair hanging down over his face. His garment is a rabbit- skin rug, and, like Natacka, he carries a .saw.'' On his back hangs a basket containing a child whom he has (-aptured.
n Perhaps derived from Awatobi.
6 The Corn uiaids have several different names, varying with elans. For picture of doll in which this assfH'iation appears, see Internationales .\rchiv fiir Ethnographie, Band VII, pi. x, fig. 31. '■ A modern innovation in both instances.
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FEWKES] KATCINAS APPEARING IN POWAMU 75
AWATOBI .SOYOK WUQTI
(Plate XII)
The figure of the Awatobi Soyok woman differs but little from that of the Walpi, but has prominent corn-husk teeth and two white parallel bars on each cheek. These two symbols were in fact said to distinguish the Awatobi from the Walpi Soyok wiiqti; several priests called attention to the differences when the pictures were shown them.
TCABAIYO
(Plate XIII)
Tcabaiyo is still another of the bogy gods. The mask belongs to Hofiyi, of the Snake clan, who always personates this being. The picture represents him in the act of seizing a small boy who, from the zigzag marks on his face and the sheepskin blanket, ma\' be a Hehea child.
Tcabaiyo is threatening to kill the bo}- with the great knife which he carries in his left hand. In the picture the black mask has a long swollen proboscis. The eyes are protulierant, and there is a broad- headed arrow in the middle of the forehead. A white crescent is painted on the cheek. Feathers of the eagle wing form a fan-shaped crest, and a bunch of feathers is tied to the back of the helmet. Tcal)aiyo wears a fox skin about the neck. Feathers of the eagle tail are attached to his upper arm. The red-colored garment repre- sents a buckskin; that part of the dress in the form of a white man's waistcoat is an innovation. Arms and legs are spotted with black dots and the breech clout is held in place l)y an embroidered sash.
Tcabaiyo occasionally appears in Powamu and his symbolism has a close likeness to that of other Natackas or Soyokos. Though he is referred to the Soyoko or Natacka group, he is supposed to be derived from a different clan, and he bears a name characteristic of that clan.
ATOCLE (Plate XIII)
There is still another of these Soyokos (monsters) whose functions are nearly the same as those of the sister or mother of the Natackas. This personage has a Ziuli name, Atocle," which betraj'S her origin. Atocle is an old woman, personated by a man, who goes about the Zuiii pueblo frightening children in much the same way that Soyok wiiqti does at Walpi.
"Thf actions of this person at Zuiii are described in the Journal of American Ethnology and Archeology, vol. ii. 1892, where she is called an old scold.
76 HOPI KATCINAS [eth. asn. 21
The Hopi variant, as shown in the picture, has a hlack helmet with projecting- flat snout, and a mass of hair to which is attached a red feather. In one hand is a bow and arrows, in the other a knife, suggesting weapons for her function. Slie is accompanied ))y a clown, who holds her back by a lasso tied about her waist.
so WUQTI
(Plate XIV)
So wiiqti. Grandmother woman, is here represented by the Hopi artist as clasping hands with her child, a Powamu katcina. On each cheek there is a red spot, and in her hair is an artificial flower. She carries on her back Hehea, her grandchild, as the zigzag marks on his face clearly indicate, and has a pine bough in her hand. The fact that her grandchild has Hehea sym})oIs would seem to refer her to the group to which the latter and his sister belong.
JIASAUU (Plate XIV)
The picture of Masauii has a round helmet decorated with spots of different colors. At the top of this helmet there are many twigs, to which prayer feathers (nakwakwocis) are attached. Tiiere is a deco- rated kilt around the neck, and a rabbit-skin rug, shirt, and kilt about the body. The legs and arms are painted red and spotted black. The two rings on the breast are parts of a necklace made of human bones. The figure carries a yucca whip in each hand.
EOTOTO
(Plate XIV)
This is one of the most important katcinas, and is very prominent in sev'eral celebrations.
The artist's picture of Eototo has a white head covering, with small holes for eyes and mouth, and diminutive ear appendages. There is a fox skin about the neck.
The blanket is white, and is worn over a white kilt tied with an embroidered sash, the ends of which are seen below. The figure also has knit hose and heel bands. In the left hand there is a skin pouch of sacred meal and a chief's badge" (monkohu). while the right hand carries a bundle of sheep scapula} and a gourd bottle with water from a sacred spring.*
Eototo is one of the most prominent masked personages at Walpi
<i See Journal of Amerioan Ethnology and Archtcology. vol. ii. 1892. For picture of doll, see Inter- nationales Ari'liiv fiir Etlinographie. Band vii, pi. ix, fig. 24.
(■The use of this watiT and sacred meal is described in the Journal of .\meriean Ethnology and .\rcbseology, vol. ii, 1892.
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FEWKEs] KATCINAS APPKARINa IN POWAMU i i
ill the celebration of the Departure of the Katciiia.s. On the last morning of that festival he is accompanied by three other katcinas who march around the kiva (Mitrance, holding conversation witli tlie cliief below and receiving otierings, as has been described elsewhere."
The god Eototo was introduced from the old pueblo, Sikyatki, and his old mask or helmet is in the keeping of the descendants of the Kokop family, which once inhabited that pueblo. The close similarity in symbolic designs to Masauu, also a Sikj-atki god, shows that the two names are virtually dual appellations of the same mythological conception, but that they originated in this pueblo is not yet proved.
One of the most interesting personations of Masauu appeared in Powamu in 1900, when a man represented this god in the five Walpi kivas. He wore a helmet made of a large gourd, pierced with openings for eyes and mouth and painted black with micaceous hema- tite sprinkled over them. He and a companion carried old-fashioned planting sticks and imitated planting, while about twenty unmasked men, representing a chorus called Maswik* katcinas, some person- ating males, others females, danced and sang about them.
At the close of the personation in each kiva, the representative of Masauu was loaded with prayer offerings. This archaic cere- mony was regarded with great reverence and was shunned by all save the initiated.
KWAHU
(Plate XV)
Kwahu, the Eagle katcina, is figured in the drawing with an eagle's head above the helmet in a way that recalls an Aztec picture. The characteristic symbolic marks of certain birds of prey, as the eagle and hawk, are the chevron marks on the face, which are well shown in this picture.
In personations of this and other l)irds the wings are represented by a string of feathers tied to the arms, as shown in the picture.
PALAKWAYO
(Plate XV)
The symbolism of Palakwayo, the Red Hawk, is similar to that of Tiirpockwa, Init there is no bird's head above the helmet. The figure also has the moisture tablet on the back. In each of the outstretched hands is carried a bell.
« See Journal of American Ethnology and Archeology, vol. ii, 1892. tMasauu, wik (bearers).
78 HOPI KATCINAS [eth, ann.21
KECA
(Plate XV)
The fiffure of Keca, the Kite, has two parallel black marks on each side of the face, not unlike the facial symbols of the war god, Piiiikon ho^-a. The body is white with black spots representing feathers, Ijut the forearms and legs are painted yellow. The wings arc imitated l)y a row of feathers tied to the arms, and the tail by fcathei-s attached to the breechclout. Keca holds in his left hand a hare and in his right a ral)bit.
PAWIK "
(Plate XV)
Pawik, the Duck katcina, is represented in the accompanying pic- tures. The helmet is green with a long curved snout painted j'el- low, around the base of which is tied wool stained red. The eyes are rectangular, the left yellow, the right blue. Two upright eagle feathers are attached to the left side of the helmet, near which is a bunch (jf horsehair stained red. On the right side of the helmet is tied an ovoid symbol of an undeveloped squash with a breast feather of the eagle projecting from one pole and red horsehair about its base of attachment. The upper part of the helmet is girt by parallel bands of black, yellow, and red. The lower rim has a black band in which there are patches of white. The tree represented between the two figures is the pine.
TOTCA
(Plate XVI)
Totca, the Humming Bird, has a globular head painted blue, with long pointed beak. The dorsal part of the body is colored green, the ventral yellow. The rows of feathers down the arms are wings, by a movement of which the flight of a bird is imitated.
(Plate XVI)
This personation of the Owl has a helmet with rows of parellel yellow, green, red, and black crescents, and a prominent hooked beak. He wears a rabbit-skin blanket tied by an embroidered sash, and holds a bow and arrows in one hand and a rattle in the other. The figure is accompanied by a clown who has a feather in each hand.
" For description of Pawilc l;atfina see Tusayan Kateinas, Fifteentti Annual Report of tlie Bureau of Etliuology, 1897, pages 299-303.
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MONWU Wl'yTI
(Plate XVI)
The Owl woman and Inn- two youiiu" are tigured in this picture, and need no explanation additional to that given of the Owl katcina with whom she is associated.
SALA15 JIONWU
(Plate XVII)
The head shown in this picture is I'eadily recognized as that of an Owl. He wears a kilt made of ))uckskin, and has a belt with silver disks. He carries a pine branch and ))ow in the left hand, a rattle in the right.
HOTSKO
(Plate XVII)
The figure of Hotsko is owl-like, with Ijroad mouth, and wears a ral)bit-slvin rug tied on the liody by an embroidered sash. Tliis picture evidently represents a bird, but the author can not identify it.
TtlRPOCKWA
(Plate XVII)
The picture of this bird has a helmet surmounted by a bird's head, like that of the eagle, and a black chevron on the face. The beak is long and slender.
Tiirpockwa, like many other birds, has a moisture or sim tablet on the back, the horizontal plumes of which show on each side of the neck. The pei'sonator's arms, here extended, have attached feathers like wings. The dress and other pai-aphernalia shown in the figure can hardly be regarded as characteristic.
YAUl'A
(Plate XV] I)
Yaupa, the Mocking Bird, has a helmet painted white, with a tri- angular design on the face, to the sides of which ring-like figures are attached. The beak is long and slender, and there are clusters of bright parrot feathers on the top of the head; indications of the wings are shown in the black lines along the arms. The spots on the body rej^resent feathers.
80 HOPI KATCINAS [eth. ann. 21
HOSPOA
(Plate XVIII)
Hospoa, the Road Runner, as sh<j\vn in the picture, has a green helmet eovered with rows of Ijlaek and white crescents, a short beak, and stellate ej'es.
On the back this ))ir(l has a paintcnl skin stretched over a framework, called a moisture tablet. To each upper corner are attached two feath- ers, which project horizontally, and along the edges is a string with attached horsehair stained red.
There is a flute in one hand, a rattle in the other. The garments are a ceremonial kilt, girdle, and embroidered sash.
PATSZRO
(Plate XVIII)
Patszro, the Snipe katcina, has a figure of the snipe painted on the forehead, a long, slender beak, and semicircular markings on each cheek. These markings consist of white, red, and yellow bands, the first furnished with a row of black wings.
The body is naked, painted white on the ventral, green on the dorsal side. The tail feathers are tied to the belt in such a way that their extremities show behind.
The spots on the liody represent small downy feathers attached by means of gum or some sticky substance.
KOYONA
(Plate XVIII)
Kovona. the Turkey, has a green-colored helmet, with long extended beak and bright red Matties, which are made of flannel cloth. The wings and tail are made of feathers attached to the arms and belt. There are many small feathers attached to the body with giJ^Ui- ,
KOWAKO
(Plate XVIII)
The picture of Kowako, the Chicken katcina. has a red comb and wattles; the body is painted red on the dorsal, white on the ventral side.
The personator wears a ceremonial white kilt with embroidered green border worked into rain-cloud symbols. The wattles and comb are made of red flannel, and feathers are tied to the arms for wings.
The figures of both Koyona and Kowako (Chicken) which the Hopis made are more i-ealistic than the personations wliich were seen by the author, although the latter wear elaborate masks, with wattles, comb.
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and beak, which are Hue imitations of the heads of these birds. The realism of these masks, as compared with the conventionalism of the masks of Patsz;vo. Kwayo, and others, would indicate the later intro- duction of Koyona and Kowako into the katcina cult.
MOMO
(Plate XIX)
Momo. the Bee katcina, has a yellow head with black crescentic bands extending on eac'h side from the globular eyes. The back of the head is banded yellow and green, and on the crown there are pedunculated bodies arranged in a row, with two long, stiff, black projections I'epresenting antennic. There are also feathers on the back of the helmet. He carries a miniature liow and arrows. In the dance he imitates the hum of a l)ee, and goes from one spectator to another, shooting the ])lunt arrows at them. To still the cries of children, due to mere fnght, the Bee katcina squirts a little water on the supposed wound."
TETANAYA
(Plate XIX)
The picture of the Wasp katcina has body, legs, arms, and mask painted with parallel lines of green, brown, red, yellow, and l)lack. There are two straight vertical horns on the head and a long slim proboscis, also lianded with black and white. This being is only occasiouallj" personated in the winter ceremonies.
TELAVAI
(Plate XX)
On the morning of the last day of Powaniu, the beans which have sprouted in the kivas are plucked up and distributed by masked persons to all the people in the pueblos, who boil and eat them as a great relish. Each of the nine kivas delegates two or more men to distribute the sprouts grown in that kiva. From the fact that these men distribute the bean sprouts at early dawn, they are called Telavai (Dawn), although they represent Malo, Owa, Tacab, or others.
There are in the collection a number of paintings to which this name was given which did not appear in the Powamil in llMio.
The distinctive symbolism of Telavai is a rain-cloud design on each cheek, and ej^es that are each represented 1)_\' a Ijaud having one end curved. There are four horizontally arranged eagle feathers on top of the helmet, surmounted by a cluster of variegated feathers.
a In 1900 a small syringe was used for this purpose. 21 ETH— 03 6
82 HOPI KATCINAS [eth. ann. 21
OWA
(riatef XX, lA'III)
The figure of Owa has a helmet mask colored green, with yellow, red. and black lines drawn diagonally across the cheeks. The snout is protuberant and the eyes are represented by black bands. The hair hangs clown the back. Parrot and eagle feathers are attached to the crown of the head.
The body is painted red, and there are parallel j'ellow bands on body, arms, and legs. The ceremonial kilt about the loins is tied by a woman's belt and embroidered sack. A fox skin sometimes depends from the rear. Under the right knee is represented a turtle-shell rattle, and the figure has moccasins and heel bands.
Owa carries a bow and arrows in the left hand, and a small gourd rattle in the right. These are the presents which this being commonly makes to children in the Powamu festival.
3IALO
(Plate XXI)
In a drawing of Malo katcina the artist has represented the main syml)ols of this being as he is seen when personated in dances.
The face is crossed by an obliciue medial l)and, in which are rows of si^ots. The face on one side of this band is painted yellow, on the other green. The figure has a representation of a sc|uash blossom on the right side of the head and two eagle feathers on the left, to which is attached a bundle of horsehair stained red.-'
HU.MIS
(Plate XXI)
The figure of Humis katcina shows a helmet with a terraced tablet, symbolic of rain clouds. To the highest point are attached two eagle feathers, and to each of the angles of the lateral terrace a turkey tail feather and a sprig of grass. The whole tablet is rimmed with red and painted green, with designs upon it. Syml>ols of sprouting corn and terraced rain clouds appear on the fltit sides.
The face of the helmet is divided medialh- by a black band, in which ai'e three white rings. On the right half of the face, which is lilue, there is on each side of the eye-slit a s3'mbol of the sprouting squash or gourd, replaced on the left side of the face by small symbols of rain clouds. Humis has a collar of pine boughs, sprigs of which are also inserted in the armlets, the l)elt and the kilt. The body is smeared with corn snrat. and there are two pairs of crescents, painted black,
o For description of JIalo katcina, sec .Tonrnal of American Ethnology and Archjcology. vol. ll. 1892. For picture of the doll, .see Internationales Archiv Wn Ethnographie. Band vii, pi. viii, fig. 21,
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on the abdomen. Ilimiis carries a rattle in the right hand and a K\nig of pine in the left. A small l)lack stick i.s tied to hi.s left wi'ist.
The two figures which accompany Huniis represent Hano clowns, who are accustomed to anmse the audience during- the celebration of the dances in which he appears.
Each clown wears a cap with two straight horns made of leather, with corn husks tied to the tops. The horns are banded alternately black and white, as are also the body. arms, and legs. The figure to the left has a bowl filled with Hopi wafer bread lief ore him: the one at the rig-ht cari'ies a roll of the same in his right hand.
The name Humis is supposed to have been derived from the pueblo Jemez in New Mexico and to be the same as the Zuiii Hemacikwi, a dance which is ordinarily celebrated in sununer.
HOPI AVATC HOTA
(Plate XXI)
The Hopi Avatc hoj-a accompanies the Humis katcina, and. as may be seen by consulting the pictures, dift'ers widely from the Sio (Ztuli) Avatc hoy-A. The mask is painted black, with white rings; the l)ody, arms, and leg.s, are painted red, with white rings on the body and arms, and with black rings on the legs. The mouth and eyes are I'epresented by green rings. He wears cones made of corn husks in his ears and curved feathers on the head.''
IIUHUAN
(Plate XXI)
The pictures of Huhuan represent beings with a characteristic gait, who appear in Powamu, when they distribute gifts fi'om one of tiie kivas.
They wear sheepskin caps and necklaces of mosaic ear pendants. They should not be confounded with the Barter katcinas. who trade dtills, etc., in certain festivals. Their symbolic markings are a checker baud of white and colored squares covering the helmet.
(Plate XXII)
There are three pictures of Niivak, the Snow katcina, two of which represent male personages and one a female. The latter is called the Cold-bringing woman, and is p(_)ssil)ly mother of the former.
This personage* is regarded by all the Hopi as a Hano (Tanoan) katcina. and the dance in which he figures is said to have been derived from the far east.
" For picture of doll, see Internationales Archiv fiir Ethnographle, Band vii, pi. ix. i1^. 29. I* For picture of doll, see same volume, pi. v, fig. 4.
84 HOPI KATCINAS Ieth. ass. 21
Near the settlement of Hano people at Isba, Coyote spriniif, not far from the Government House, but on the right of the road from Keams Canj^on, there is a large spring called Moiiwiva, which is sacred to the Plumed Snake of Hano. In the March f(>stival. effigies of this monster are carried to this spring, where certain ceremonies are per- formed similar to those which the "Walpians observe" at Tawapa.
A year ago (1899) this spring, which had become partially tilled with sand, was dug out and walled, at which time an elaborate masked dance representing Niivak katcina was performed near it. This intimate association between Pali'ili'ikofi (Plumed Snake) and Niivak (Snow) appears on a mask of the latter, presently described and figured.
The picture of one form of Snow katcina, shown in the accompany- ing figure, has rectangular terraced designs on the back of the head and zigzag sticks representing lightning snakes on the upper edge. The figure wears a white blanket reversed. The picture shows the •stitches of the embroider}- on the lower margin.
A second figure of the Snow katcina, on which the predominant color is green instead of white, is readily distinguished from the former b}' figures of snakes' heads painted on each cheek. It has the same four lightning symbols on the head and two eagle tail feathers. This figure wears an ordinary dance kilt. em)>i'oidered with rain-cloud and falling-rain designs, and held in place by a girdle. It carries a flute in one hand.
YOHOZRO Wt'-QTl'' (Plate XXII)
The Cold-bringing woman, who is connected with the Niivak or Snow katcina. is claimed by the people of Hano as one of their supcrnaturals. She is depicted as wearing a white mask with a red spot on each cheek, a small l)eard, and a red tongue hanging from a mouth which has promineaf teeth.
She has ear pendants, and a red feather is attached to the crown of her h(nid. There is a fox skin about her neck, and she is clothed in a white blanket, tied with a knotted girdle.
POWAMU
(Plates XIV and XXII)
On the morning of the last day of the Powamil festival there are dances in the kivas in which participate unmasked men called Powamu katcinas, a figure of one of whom is given in the accompanying plate.
nFor a description of these, see Journal of American Follj-Lore. vol. vr, 1893.
ft The Hano name, Imbesaiya, which is applied to Yohozro wiiqti, means grandmother, possibly the Snow katcina's grandmother.
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These men wear in their hair a number of artiticial flowers, made of painted corn shuclcs. The bodies of these men are painted, but otherwise thej^ wear no distinctive dress or paraphernalia.
WUKOKOTI
(Plate XXIII)
This figure of Wulvokoti (Big- Head) has a blaclv face with protruding snout, two lateral horns, and prominent globular eyes. The artist represents one of two beings who roam through the pueblos in the March festival, hooting wherever the.y go. It is one of many- beings of the same name who appear in the February and March fes- tivals. The pcrsonators carry bundles of sheep scapulte, which in late years have been substituted for those of deer.
KOHONINO
(Plate XXIII)
This figure " represents a katcina derived from the Havasupai (or Kohonino) Indians engaged in animated conversation with a man of the same tribe.
The mask has a headband, on each side of which is a horn wrapped with red and l)lack calico. The marks crossing the headband also represent variegated cloth.
Two eagle feathers arise from the head, and to the top of the feath- ers are attached red balls representing fruit of the prickly pear.
The chin is crossed by oblique bands, colored red and blue, and the mouth is triangular in shape. Two red spots, one on each cheek, complete the symbolism of the picture.
The accompanying figure representing a Havasupai Indian is unmasked, and shows several characteristic marks. He has a head- band, from which rises a hoop, to which are attached two eagle feathers, with a fragment of red cloth in the rear. The coat and leggings, like Kohonino garments, are buckskin, and there is fringe on the latter.
TCOSBUCr AND SOYAN EP (Plate XXIV)
The main figure is said to have been derived from a Yuman tribe, as the Walapai, who formerly wore turquoise (tcosbuci) nose ornaments. The artist has represented Tcosbuci and Soyan ep fencing with arrows.
The symbolic mark of the former is an hourglass design. The face is painted gi'een, the e^'es are of brown color with green border. The hair is tied Yuma fashion behind the head. The red ring in the middle of the face represents a turquoise.
a For picture of the doll, see Internationales Arcliiv fur Ethnographie, Band vil, fig. 15.
86' HOPI K^TCINAS (ETH. AX.N. lil
Tcoshuci has bliuk bands painted on the left arm and right lejr. He wears a Ijlack kilt under a buckskin shirt, and has a quiver with aiTows. The bow is carried in one hand.
Sevan ep has a black mask with feathers on his head, lozenge-shaped eyes, and small goatee. Both legs and arms are striped with black bands. His shirt is made of buckskin.
KAKIATCOP
(Plate XXIV)
The figure of Nakiatcop has a crest of eagle feathers on the head, and in most respects resemliles the Dawn katcina. The mask used in jjtrsonating this being is said to belong to the Badger clal^
KOKOPELLI
(Plate XXV)
The Hopi call a certain dipterous insect kokopelli and apply the same name to a personation said to have been introduced by the Asa clan.
The head is painted black and has a white median facial line. The snout is long, pointed, and striped in spiral black and white. On each side of the head is a white circle with diametrical lines drawn in black, and there is a warrior feather on top.
The body is black, and girt by an embroidered sash. There are buck- skin leggings, stained yellow and green. A hump is always found on the back in pictures or dolls of Kokopelli.
The author has been informed that in old times manj'of these beings appeared at the same time, but he has never seen the personation.
KOKOPELLI MANA (Plate XXV)
The Kokopelli girl has a slender, protuberant snout painted with spiral lines. She carries in her hand two packets" of food made of mush wrapped in corn husks.
LAPt'KTI*
(Plate XXV)
The symbolic marks of Lapiikti are three parallel marks on each cheek, hair of cedar bark, long telescopic ej'es, and a protuberant snout. He carries a rattle in his right hand, a crook in the left, and wears shirt and pantaloons. The picture brings out all these charac- teristics.
" Somijiiki,
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PalClukoisti (Ankwanti) Festinal
MACIBOL (Plate XXVI)
These two figures represent masked men who sometimes apjjear in the March festival (Aiikwafiti) carrying efBgies of the Great Serpent, with whith tliey appear to struggle, twisting them about their bodies and causing them to make various gj'rations in a startling manner.
One of the arms represented in the picture is a false one, which is hung on the shoulder of the performer, the real arm being hidden in the body of the serpent effigy. The man holds the stick which is the backbone of the sei'pent with the hidden hand and with it imparts the wonderfully i-ealistic movements to the ser])ent.
Each figure wears a buckskin l)lanket and a mask painted green, across which is a black zigzag band rimmed with white, which in form resembles the snake symbol on the kilt of the Snake priests. The helmet has two horns and a bunch of feathers on the top.
The backs of the two serpent effigies differ in color, one being black and the other brown, but the bellies of both are white. The triangidar symbols on them represent bird tracks; the double parallel marks represent feathers.
Their heads have a fan-shaped crest of feathers, a median horn curv- ing forward, and a necklace of feathered strings. The eyes are promi- nent, and the teeth and tongue are colored red.
Macibol is another name for Calako, the sun god, and the episode here figured represents the sky god wielding the lightning.
PALLTLIJKON AND TATCUKTI (Plate XXVI)
There are many rites in the Aiikwafiti in which the effigies of Palii- liikon, the Great Snake, play an instructive role. This picture repre- sents the struggle of a clown with one of these effigies, as personated in the March mystery drama.
The effigy is made to rise from a jar on the floor tt> the ceiling, and when it is thus extended a clown steps up to it and appeal's to struggle with it; he is finally overcome. There are modifications of this drama which call for special description." but none of these are represented in the collection of pictures.
FIGURINES OF CORN MAIDENS
(Plate XXVII)
On certain years there is introduced in the Hopi mystery drama,
Ankwanti, an interesting marionette performance which is illustrated
by this picture. The Honani or Badger clan of Sichumovi have two
"See A Theatrical Performance at Walpi, Proceedings Washington .\cadeuiy of Science, vol. ii, I'JUO, pages yu.5-629, and pages 4U-55 of this paper.
58 HOPl KATCINAS [eth. ak.v. 21
fijiuriiK's ref)rcsenting the Corn iiiiiidens, which were made by a man named Totci, who now lives at Zufii. These figurines and a framework or upright with which they are used are shown in this picture, which rei)rescnts the figures kneeling before a miniature grinding stone placed on the floor.
As the symbolism has been explained in a description of Calako mana. it need not be redescril)ed, but it may be well to note that the dotted bodies appearing on these figurines below the kilt rep- resent the feathered garment which this maid and some other mythical personages are said to wear."
The designs on the framework symbolize rain clouds and falling rain. Diu-ing the mysterj^ V^^Y the two bird effigies are made to move back and forth on the framework by a man concealed behind the screen, who also imitates bird cries.
The two figurines are manipulated by means of strings and other mechanical api)liances. Their arms are jointed, and as a song is sung the marionettes are made to imitate meal grinding, raising their hands at intervals from the meal stones to their faces.
TACAB ANYA AXD MAXA (Plate XXVII)
This picture represents a being called Navaho Aiiya katcina. and his sister, who grinds corn ceremonially in the kivas on the final night of the Aiikwailti. The attitude of the girl is that assumed by her after the corn has been ground, when she and her sister dance and posture their bodies before a line of Aiiya katcina personators serving as a chorus.
The masks of the Navaho Aiiyas are similar to those of the Hopi, except that the former have terraced figures or rain-cloud symbols in each lower corner, and a red instead of a black beard. The male wears a red kilt, tied by a belt of silver disks, which are common Navaho ornaments.
The dress of the girl consists of a black velvet shirt and a red calico skirt, with a piece of calico over her shoulders. She wears a Navaho necklace.
Her coitiure is a cue tied behind the head, like that of the Navahos. The projecting lip, illusti'ating a habit of gesticulating witli the lower jaw so common among Navahos, is common in Hopi pictures of these Indians.
OWANOZROZRO
(Plate XXVIII)
This being appears in the Ankwafiti, going from kiva to kiva beating on the hatchways and calling down to the inmates. The
a Fabrics obtained in cliff houses and other old Arizona ruins show that it is probable that cloth in which feathers were woven was worn by the ancient ancestors ol the Hopis.
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picture repret;ents him beatino- a stono with a yucca whip. Tlic nuusk is colored white, and has a projecting mouth, goggle eyes, two horns, and a mass of hair. The part of stone heater is now taken ))y hoys, and the two personatoi's seen in 1900 stood at the kiva entrances striking the ladder and raised hatchway, calling down the kiva entrance as if angry. They wore loose blankets and no ceremonial kilts.
COTO
(Plate XXVIII)
There are two pictures of Goto, the Star katcina, one represent-' ing the Walpi, the other the Orailn variant; the masks of both are readily distinguished fi'om all others by the arrangement of the star SA'mbols.
The East mesa or AValpi Star katcina has three vertical stars attached to the top of the masks, a star painted on the right cheek, and a half -moon on the left. There are also star figures on the fore- arms and legs. Four feathers are represented on tojj of the mask and others hang fi'om the elbows. There are yucca whips in the hands. The kilt has a radiating turkey tail feather covering, which has a unique form.
The whole face of the Oraibi Star katcina is covered bj- a single star. It has a string of feathers extending down the back and a collar of spruce twigs. The body is painted yellow and black and the arms and legs have longitudinal bands.
The garments are painted red, and in the left hand is carried a yucca whip, in the right a bell. Red color appears to characterize all the ijaraphernalia.
HOPAK AND MANA (Plate XXIX)
One of the katcinas which appeared in the Ankwaiiti was called Hopak (hopoko, eastern), and evidentlj' derives its name from the fact that it came from eastern pueblos. Hopak was accompanied by a girl being, evidentlv his sister (civaadta).
The distuiguishing s3'mbolism is the triangular mouth and the zigzag markings aroiuid the face, which is painted green. The hair of the girl is dressed in the same way as that of the Zunis and the Pueblo women of the Rio Grande. Small rectangles in two colors are painted on each cheek. The girl was called sister of the Putikoii kat- cina when he appeared in the Ankwaiiti.
'JU HoPl KATCINAS [eth. axx. 21
KOKYA.N WfyTI " (Plate XXIX)
When the PiiiikofT katciiuis diuiced in the Ankwanti there accom- panied the dancer.s a personation culled So wiiqti. Grandmother woman, and as the grandmother of Puiikon is Kokyan wiiqti (Spider woman). So wiiqti is supposed to he another name for this being.
The mask is perfectly black, with yellow crescentic eyes and white hair. .She wears a dark-liluo blanket, over which is a white cere- monial Ijlanket with rain-cloud and butterfly symbols. She carries a sprig of pine in each hand.
PtJCKON KATCIXA
(I'lateXXIX)
The picture of Piiiikon katcina '' has a black mask .surmounted by a netted war bonnet, with two eagle tail feather.s attached to the apex. There is a small conical extension on top of this bonnet, the usual distinguishing feature of the lesser war god.
The ligure has a white Ijlanket about the body which i.s painted black, and wears a white kilt with rain clouds embroidered on the margins. The hose ai-e made of an open-worked netted cotton faliric. In the left hand there is a bow and arrow, and in the right is the ancient war implement, a stone tied by a buckskin to the extremity of a stick.''
I'lfKON HOTA
(Plate XXX)
The face of Pi'iiikon hoya bears the customary parallel vertical marks, and on the head is a wai' l)onnet with apical extension and warrior feathers. He wears on his l)ack a (juiver of motuitain-lion skin, and carries a bow and arrow in his l(>ft hand, the symbolic lightning frame- work, with feathers attached at the angles, in the right. The white marks on bocU', legs, and arms shown in the picture are characteristic. The reader's attention is called to the similarity of the sj-mbols of this picture to those of Piiiikon katcina.
PALUis'A HOYA
(Plate XXX)
Paluna hoya. the twin brother of Piiiikon hoya. has a mask with fi protuberant snout, but does not wear a war bonnet. He has, like
oTlie part was taken by Nanahe. a Hopi wbo lives in Zuiii and who had returned to Walpi for that purpose. ii For picture of the doll, see Internationales Archiv fiir Ethnographie, Band vn. pi. v, tig. .59. c One of these implements can be seen on the altar of the Kalektaka iu the Momteita ceremony.
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HOPAK AND MANA
KOKYAN WUQTl
PUUKON KATCINA
HELIOTVPE CO., BOSTON.
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PUUKON HOYA
PALUNA HOYA
TCANAU
TUCKUBOT
HELIOTVPE CO., BOSTON.
lEWKEs] KATCINAS APPEARING IN PALl'LUKONTI 91
his tti'othei", two vertical mai'k.s on each cheek, which, however, are l)lack instead of white, and the warrior feather on his head. He carries a whizzer in the right hand and a bow and arrows in his left, and wears a bandoleer across his left shoulder. His body and extremities are painted brown and black.
TCUKUBOT
(Plate XXX)
This is one of the numerous horned katcinas, distinguished by a black helmet, white goggle eyes, and two bands across the face. They roam al)Out through the pueblos in certain great festivals.
TCANAf
(Plate XXX)
Tcanau is an instructive personage. The picture represents him as he appears in the AiTkwafiti.
The mask is flat and has eagle feathers and two sticks similar to those of the AVuptunau mask radiating fi-om the margin. The brown bodies between these radiating eagle feathers are also feathers, a bunch of which covers the back of the helmet."
The face is destitute of syml)olic markings, but a stuffed image of a snake hangs from the mouth.
Tcanau carries a slat of wood and a meal bag resembling that of the Snake pi'iests in his left hand, and in his right a crooked stick. Four of these beings appeared in the Afikwailti. and the personation is said to have been originally introduced into Tusayan by the Pakab clan.
WUPAMAU (Plate XXXI)
This picture -' represents a Ijeing the mask of which has a sj^mbolism recalling that of the sun. The face is flat, and is divided into three regions by a horizontal and a vertical line. One of the lateral regions IS yellow, the other is green. The chin is black and there is a long snout slightlj^ curved downward, with an appended piece of leather, colored red, representing the tongue.
Around the rim of this face, more especially the upper part, is a plaited corn-husk border, in which are inserted at intervals three prominent eagle feathers and numerous smaller feathers. The latter are but portions of a mass which cover the whole back of the helmet.
When Wupamau appears in Powamu or Aiikwanti, he is accom-
(I The masks seen in the Ankwanti liave carved wixulen lizards attached to their forelieads. b For picture of the doll, see Internationales Archlv I'Ur Ethuographie, Baud vii, pi. vi, tig. 6.
92 HOPI KATCINAS [eiii. asn. 21
panied by a clown carrying a lasso, which in the picture is fastened around the body of the katcina.
There are masks of Wupamau in all three villages of the PLast mesa, and these are all worn in the Ankwanti ceremony.
MUCAIAS TAKA ,
(Plate XXXI)
The Butialo youth, as represented in the picture, has a face painted black, with white crescents indicating eyes and mouth. Over his head is a blackened wig made of a sheepskin, which also hangs down his back, replacing the buffalo skin, which was always used when this animal was abundant. To each hide of the head covering is attached a horn with appended eagle feathers. Across the forehead is an embroidered fabric like those used for katcina heel bands."
The kilt of the Buffalo youth is white, with red and black stripes along the edges; it is tied bj" a string to which shells are attached. A large cotton belt is now generally used for a girdle.
In his left hand the Buffalo youth carries a zigzag stick, represent- ing lightning, to each end of which feathers are attached. In his right hand he has a rattle decorated with stars.''
3IUCAIAS >IAXA (Plate XXXI)
This picture represents the Buffalo maid, who appears in the Mucaiasti, or Buffalo dance, with the youth mentioned above. She is unmasked, but wears hanging down over her forehead befoi'e the eyes a fringe of black hair tied to a string about her forehead. On the orown of her head there is a bunch of parrot and eagle breast feathers. A wooden stick, to one end of which is attached a synil)olic scjuash blossom and to the other two eagle tail feathers, is placed horizontally over the crown of the head. This squash blossom is made of yarn stretched over radiating spines. Two black parallel lines are painted on each cheek, and she wears a profusion of necklaces and three white cotton blankets. About her body, tied under her left arm, is a ceremonial dance kilt, the embroidered decorations repre- senting rain clouds and falling rain.
The two other blankets, one of which is tied over her right shoulder, the other about her loins, bear on the embroidered rim rain-cloud and butterfly decorations. She has white leggings, embroidered anklets, and white moccasins. The blanket is bound to
a In old times these bands were made of porcupine quills, but these are now rare and are replaced by embroidered worsted of ditTerent colors.
d A very good doll of Mucaias taka. made for the author in 1900, has patches of white ou the body, arms, and legs, and the kilt is tied by a miniature white girdle.
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TWENTY-FIRST ANNUAL REPORT PL. XXXI
WUPAMAU
MUCAIAS TAKA
MUCAIAS MANA
HELtOTYPE CO., BOSTON.
j
FEWKEsJ KATCINAS APPEARING IN PALLLfKONTI 93
her loins by a great cotton ))elt, the ends of which are shown on the left side.
In each hand she carries a notched prayer-stick, called a sun ladder. which is painted yellow on one side of the median line, green on the other."
On her back the Bn.tfalo raaid wears a sun symbol, which, divested of the peripheral eagle feathers, the artist has shown to the right of the picture. The tips of these feathers are shown on each side of the arms; the accompanying lines represent stained horsehair.
ANTA KATCINA WANAS CRINDIKG CORN
(Plate XXXII)
In several ceremonies, especially those in the kivas which drama- tize the growth of corn, there is a ceremonial corn grinding, which also sometimes occurs in the public plazas, as is illustrated by this picture. The ligures of the grouj) are as follows:
1. Two Afiya katcina manaf s
2. Two Hehea katcinaa
3. Four Aii^-a katcinas
4. One Paiakyamu
All these figures have symbolic masks which have elsewhere been described as characteristic.
It will be noticed that the two whorls of the girls" hair are different from those generally worn by Hopi maids. This particular foi'm is said to represent a very ancient coiffure, which is made by winding the hair over an hourglass-shaped piece of wood. Init this object is not removed, as are the curved sticks commonly used in making the whorls.
The sequence of events in this ceremonial corn grinding is as follows: The two Heheas tirst enter the kiva or plaza, bearing on their i)acks two metates or grinding stones done up in sheepskins, which they place side by side. Narrow boards, decorated with rain clouds and bird figures, are set up about them, and a plaque of meal, with a lu'ush, is placed by their side. The Heheas. having arranged these objects, seat themselves on each side of the grinding stones in the attitude shown in the picture. The masked girls then enter and take their positions by the metates.
A line of thirty or more Afiya katcinas, of which only four are shown in the picture, then file in and take their positions back of the maids; with them enters the Paiakyamu. or glutton, who seats himself facing the girls.
After an interlocution between the Heheas and the kiva chief, who sits bj' the firej^lace facing them, the trend of their conversation being that the girls are clever meal grinders, the chorus begins a
o The artist has mude a mistake in painting l:>oth sides green.
94 H(>I*I KATCINAS [kth. ann. Jl
sono-, acc(>mp;iniocl by :i dance, while the oirls o-rind the meal and the Hehea.s chip their liands. After a short tune the Heliea.s take some of the meal from the o-rinding stones and carry it to the kiva chief or to the clown, and put it in his mouth to show its excellence. They respond that it is good, and the Heheas resume their seats, shouting and clapping their hands as before.
After a little while tlie Heheas take more of the meal and thrust it into the mouths of the other spectators for them to taste, all the time car- rying on a bantering conversation with the chief. After this proceeds for some time the girls rise, the inetates are brushed, done up in the sheepskins, and laid at one side. The girls then stand in front of the line of Anya katcinas and posture their bodies, holding ears of corn in the hands, which they extend one after another in the attitudes shown in the picture of Alo maiia.
The being called Anya katcina, while apparently verj- old among the Hopis, resembles the Zuiii Kokokci in both symbolism and general character, which suggests that lioth may have been derived from a common source. It is not improbable that this source in both instances was the puelilos of the Patki clans, the ruins of which are situated on the Little Colorado river.
It is interesting in this connection to note that the whorls of hair of the Anya manas more nearly resemble those of the Zuiii personations of girls than those of the Ilopi, which, so far as it goes, tells in favor of a common derivation.
HOKVANA (Plate XXXI 11 I
The figure of Hokvana katcina is accompanied Ijy that of a drummer. He wears a bearded maskette colored green and has hair cut in ter- races across the forehead and below the ears, but hanging down the back. This way of cutting the luiir in terraces is symbolic of rain clouds.
There is a l)uncli of feathers on top of the head, and a string with attached feathers hangs down the back. The lower rim of the maskette has alternate blocks of red, green, white, and black colors, as in Afij'a katcina masks. One side of the body is painted red, the other blue.
The drummer is dressed like a Navaho, with calico or silk headband, velvet ti-ousers, buckskin leggings with silver buttons, and belt of silver disks.
Hokyafia is sai<l to be distinguished from Anya by his peculiar step in daneiuy.
BUREAU OF AMERICAN ETHNOLOGY
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HOKYANA
HOKYANA AND MANA
HELIOTYPE CO., BOSTON.
BUREAU OF AMERICAN ETHNOLOGY
TWENTY-FIRST ANNUAL REPORT PL. XXXIV
CITOTO
KOKLE
SUMAIKOLI AND YAYA
HELIOTYPE CO., &03T0N,
i
i
FEWKEs] KATCINA3 APPEAUTNG IN PALULL'KONTI 95
HORYAXA MANA
(Plate XXXIII)
The miiid or lister of the preceding, as tig-ured liy the Hopi artist, lias her hair dressed in Zuiii fashion and earries an ear of corn in each
hand.
CAKWAHONAfi (Plate LXIII)
The collection of katcina pictures would have been increased several fold were we to include in it nnuiy which are duplicates in all respects save color. It ma}' be borne in mind that while almost all these beings have yellow, green, red, and white variants, as a rule only one color is drawn. This is true of the present picture representing the Green Bear: but we have also the yellow, red. and l)lack bear with the same general sj'mbolism.
The distinguishing symbolism of the Bear katcina are bear paws, one on each cheel\. which are at times ditficultto distinguish from those of the Badger. It has a prominent snout, and a visor on the helmet, to which lightning symbols and feathers are attached.
KOKLE (Plate XXXIV)
The artist represents in this picture the symbolism of Kokle, and depicts an episode when this pei'son bears a deer on his back.
The facial markings of the mask of Kokle represent a cornstalk mediallv placed, extending over the eyes.
Kokle is a very common design on the intei'ior of modern bowls, where the head only is generally represented.
CITOTO (Plate XXXIV)
The mask of Citoto is conical or half ovoid, with semicircular alter- nating parallel bands of red, yellow, green, and bjack on each side. The mouth has the form of a curved beak, at the base of which is attached a fringe of red horsehair. A cluster of variegated parrot feathers is attached to the back and apex of the mask. Citoto carries a rattle in his right, a pine tree in his left hand.
There are two Citoto helmets on the East mesa. One of these hangs in a back room of Anote's house (Sa clan, Hano), the other is in the special keeping of the Walpi Pakab clan, which also claims, in addition to Citoto. masks of Sabi (Tcanail), Tanik. and Tiirkwinu, male and female. The Tanik helmet closely resembles Wupamau, and Tiirkwinu (Mountaineer) is so called from the San Francisco ]\Ioun- tain people, which woidd indicate that it was derived from some of the people who once lived along the Little Colorado.
96 HOPI KATCINAS [eth. a.n.n. J]
SUMAIKOLI CeREMOXV
SUMAIKOLI AM) YAVA
(Plate XXXIV)
This picture represents a Sumaikoli led b\- a Yaya priest, as thej' appear in two festivals each year, one in the spring, the other in summer. New tire is kindled by frictional methods in the former and is carried by means of a cedar-bark torch to shrines of the fire ood at the four cardinal points. In abbreviated presentations the masks are left in the kiva. where they are arranged in a row with that of Kawikoli. and the men who carry the fire are unmasked and not accompanied by a Yaya priest. The Sumaikoli are supposed to be blind, and eyes in the masks are mere pin holes, so that when the}' are worn a guide is necessary.
There are six masks of Sumaikoli and one of Kawikoli in Walpi and Hano which difier slightly in colors and syml)olism. but the accom- panying figure gives a fair idea of one of the Sumaikolis.
It will be noted that the figure wears the same eml)roidered sash on the head that is seen in the picture of Masanu. and that the appendages to the leggings are the same shell tinklers which are pre- scribed for sun gods.
KAWIKOLI (Plate XXXV)
The picture of Kawikoli represents a being with a globular mask painted black, having two white marks on each cheek. A bundle of feathered strings is tied to each side, and the skin of a mountain lion surrounds the neck. The chin has red and green curved bands inclosing a white area. The figure is represented as carrying fire in a cedar-bark torch from one shrine to another, accompanied by a Yaya priest, who has a rattle in his right hand and an unknown object in the left. The kilt is tied behind and has draperies of colored yarn.
The mask of Kawikoli is displayed with those of Sui.iaikoli in the festivals of these personages. KaMikoli is also pei-souated at Zuui, from which pueblo the name was probably derived.
cnviKOLi
(Plate XXXV)
The picture of Ciwikoli represents a being with mask painted brownish red, having two parallel white lines on each cheek. There are tadpole figures on the sides of the mask and a fan-shaped feather appendage to the top of the head.
BUREAU OF AMERICAN ETHNOLOGY
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KAWIKOLI
.^*
CIWIKOLI
TACAB (NAACTADJI)
HELIOTVPE CO., BOSTON.
FEWKES] NAVAHO KATCINAS 97
Ciwikoli wears a kilt made of red-stained horsehair, and a ban- doleer, lie carries a whizzer or bull roarer in his right hand. A fox skin is tied about his neck.
Ciwikoli is a Zuiii personation. Words like Sumaikoli, Kawikoli, Ciwikoli, having- the termination -koli, are foreign to the Hopi lan- guage, although common in eastern pueblo tong-ues.
Navaho Katcinas
TACAB (NAACTADJI)
(Plate XXXV)
This Navaho god is incorporated in the East mesa ritual, and is known by the following characteristic symV)olism:
The maslv has a projecting visor, to the rim of which is attached a row of eagle feathers inserted verticallj' in a wad of straw, the edge of which shows above the visor. A conical structure anade of sticks colored red, tipped with yarn, red horsehair, and eagle feathers arises from the top of the head.
One side of the face is colored green, the other red, the two sides being separated b^y a white median band, across which are parallel black lines. The eyes are represented \)y horizontal bands painted black. The pointed marks above and below the eye slits, with which they are parallel, represent gourd sprouts. A symbolic squash blos- som is appended to each side of the helmet. This object is made of wood or a section of a goui'd, and is crossed on the concave face by diametrical lines, at the point of intersection of which there is an eagle feather. The right side of the body and corresponding arm are colored yellow, the left red. A network of red lines covers the body, as is indicated in the picture.
The bandoleei' and necklace are pine boughs, which are also carried in the hands. Two eagle feathers are tied to each armlet. The belt is composed of silver disks, and the kilt is colored red and white; the latter has green diagonals, and tassels on the lower corners. Sleigh bells are attached to a garter of yarn tied below the knee.
TACAB (tENEBIDJI)
(Plate XXXVI)
The artist has figured in this plate one of the most common Navaho katcinas personated bj' the Hopis. The eyes ax'e black, horizontal bands, curved at the outer ends; the snout is long. On that side of the head which is turned to the observer there is a symbol of a half- formed squash surrounded by red horsehair, and to the opposite side of the head are attached two vertical eagle feathers. On the crown 21 ETH— 03 7
98 HOPI KATCINAS (kth. ann. 21
of the head are variegated parrot feathers. The red fringe on the forehead represents the hair.
TACAB (yEBITCAi)
(Plate XXXVI)
The name of this Navaho supernatural is translated Grandfather katcina, and the Hopis say that the Navaho name has a like meaning. The artist has depicted on the mask a stalk of corn on a white face. The eyes and mouth are surrounded liy two half rectangles. A conventional ear of corn is painted on the left cheek. There is like- wise a crest of eagle feathers on the head. Yebitcai wears a blue calico shirt, black velvet pantaloons, and Navaho leggings. Both the pantaloons and the leggings have a row of white disks along the out- side which represent the well-known silver buttons, and he wears a belt of silver disks strung on a leather strap. A buckskin is repre- sented over his right shoulder, and in his left hand he carries a bow and two arrows, and a skin pouch for sacred meal.
TACAB
(Plate XXXVI)
The artist has also represented another Navaho katcina with points of symbolism similar to that of Yebitcai. The face is painted white, with crescents under the e^'es and mouth. There is a representation of a stalk of growing corn on the median line of the mask, and an ear of maize on each side.
The figure wears a red kilt and a })lack bandoleer, and carries yucca whips in his hands.
SOYOHIM KaTCINAS
Under this name the Hopis include many masked personages which appear in dances called by the same name (called here also Abbreviated Katcina dances).
KAE (Plate XXXVI)
Very few of the Hopis identified the picture of this katcina as Kae or Corn katcina, the name given to it 1)}' the artist. The validity of this identification is sup23orted bj' the predominance of the maize symbol, which covers the whole back of the mask.
To the rear lower part of the head are attached feathers, two of which are vertically placed. The right side of the face is painted green, and on it are markings representing sprouting corn seeds. The visor has wooden slats, symbolic of lightning, tied to its rim.
On one side of the picture the artist has represented the ordinary triple rain-cloud symbol above a corn plant, and some of the Hopis said that the rain-cloud design should have been painted on all the pictures in the collection.
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TACAB (TENEBIDJI)
<K.:iisM2::i?3^
TACAB
TACAB (YEBITCAI)
KAE KATCINA
HELIOTYPE CO., BOSTON.
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A'HOTE
PATCOSK
AHO'TE
HOTOTE
HELIOTYPE CO.. BOSTON.
FEWKEsj SOYOHIM KATCINAS 99
aho'tk (Plate XXXVIl)
Two pictures, both culled Ahote, from the cry uttered by the per- sonator, differ widely from each other in symbolism. The name of one has the accent on the penult, that of the other on the antepenult.
Aho'te has a helmet painted yellow, with goggle ej'es, a prominent snout, and face covered with red and black four-pointed stars. The figure has two bandoleers, a white kilt with pendent fox skin, and an embroidered sash. A large string of eagle feathers hangs down the back.
a'hote
(Plate XXXVIl)
A'hote has a black helmet with great goggle eyes and a single four- pointed star on the right cheek, a new moon on the left. Unlike Aho'te, he has two horns, one on each side of the head, and a triangle on the forehead painted j^ellow, in which are black and red rings. On the head there is a small f anli ke feather appendage.
TURTUMSI (Plate LXII)
The picture of Tiirtumsi represents a goggle-eyed katcina with yel- low mask, on which ai"e parallel rows of black lines extending longitu- dinally. The figure has a black beard, to which are fastened two cotton strings. A row of eagle feathers is attached to the head and hangs down the back, as shown in the picture, and there is a rattle in the right hand, a bow and arrows in the left.
Several Hopis gave the name Komantci (Comanche) to this katcina. Possibly it was derived from this tribe, with which the ancient Hopis were familiar.
PATCOSK
(Plate XXXVIl)
This characteristic being is readily distinguished by the cactus on the head and in the hand, lie also carries a bow and arrows.
HOTOTO
(Plate XXXVIl)
Hototo katcina has crescentic marks painted green and red on the face, goggle-eyes, and a short snout. In his right hand he carries an oVjject on which appears the zigzag lightning symbol.
The Hopis say that Hototo is so named from the cry "Hototo, hototo!" which the personator utters.
100 . HOPI KATCINAS [eth. a.n.n, :il
KEME (Plato XXXVIII)
The drawing of Kerne katcina has slanting bands of yellow, green, and red across the middle of the face, which is painted green, with terraced figures in red and yellow in two diagonal corners. The top of the head, as represented, is fiat, and to it are appended bunches of paiTot and turkey feathers, two of which project on each side.
The dress and other paraphernalia of Kerne katcina are in no resjject distinctive.
SIWAP
(Plate XXXVIII)
Siwap katcina has a black helmet with a prominent globular snout, green eyes, and a triangular, green-coloi'ed figure on the forehead. The necklace is made of corn husks, a few of which are also tucked into the belt. The kilt is black, and thei'e is an antelope horn in each hand.
HOTCANI (Plate XXXVIII)
The symbolic markings of this being are clearly l)rougbt out by the Ilopi artist in his picture.
Tlie face is painted green, crossed b_y a black band with red border. On the top of the head are radiating feathers and parrot plumes. Pine boughs are inserted in the armlets and belt, and there are l>ranches of the same tree a})Out the neck. The kilt is white, without decolla- tion, and the sashes are embroidered.
From the linguistic similarity of the name Hotcani to Hotciiuni of the Sia, mentioned by Mrs Stevenson, they are regarded as identical. The Hopi variant is probablj^ derived from the Kei'esan.
TAWA (Plate XXXVIII)
The Sun katcina has a disk-shaped mask, which is divided bj' a horizontal black band into two regions, the upper being subdivided into two smaller portions by a median vertical line. The left lateral upper division is red, the right yellow, the former being surrounded by a yellow and black border, the latter bj' a red and black. In the lower half of the face, which is green, appear lines representing eyes, and a double triangle of hourglass shape representing the mouth.
Around the border of the mask is represented a plaited corn husk, in which radiating eagle feathers are insei'ted. A string with attached red horsehair is tied around the rim or margin of the disk.
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TWENTY-FIRST ANNUAL REPORT PL. XXXVIII
KEME
HOTCANI
SIWAP
TAWA
MELIOTYPE CO., BOSTON.
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TWENTY-FIRST ANNUAL REPORT PL. XXXIX
MELIOTYPE CO.. BOSTON.
FEWKEs] SOYOHIM KATCINAS 101
In his left hiind Tawa carries the tlute which is associated with him in certain Hopi solar myths."
It will be found that this type of sun symbolism is to be easily detected in various katcinas of different names which have been men- tioned, and it is more than probable that manj^ of these, possessing the same, or nearly the same, symbolic markings, are sun gods under dif- ferent names. This multitude of sun gods is readily explained bj' the composite nature of the present Hoj^i people, for each clan formerly had its own sun god, which, when the clan joined Walpi, was added to the existing mythological system. The type of symbolism has per- sisted, thus revealing their identity.
KAU
(Plate XXXIX)
This katcina is readily recognized by the two horns and dependent crest of feathers on the head, the characteristic mouth, and short beard. The two figures here given differ from each other in their colors — one being green, the other yellow. Both have characteristic triangular symbols on the forehead.
MUZKIBI (Plate XXXIX)
The picture of Muzribi, the Bean katcina, has on each side of the mouth, or snout, the sprouting seed of a bean. The face is bor- dered by yellow and red marginal lines which are continued into the curved markings, representing be:in sprouts, on the cheeks.
There are four horizontally-placed feathers on the top of the head, and a Inmch of smaller feathers at tlieir attachment.
LENYA (Plate XXXIX)
Lefiya, the Flute katcina, as shown in the picture, has a green face with I'ectangular e3'es, the left colored yellow bordered with black, the right blue with the .same colored border. There are chevrons of black lines on the cheeks; the mouth is triangular in form.
Attached to the crown of the head there is an annulet made of corn husk painted green, in which ar-e inserted artificial ffowers and feathers.
Leiiya wears on the back a tablet made of skin stretched over a rectangular frame, the edge of which is shown on each side of the
" There are many published pictures of the Hopi symbolic sun disk. See Fifteenth Annual Report of the Bureau of .American Ethnology, 1897, pi. civ: American Anthropologist, vol. x, 1897, pi. ii, figs. 36, 37, 40, pi. IV, fig. 112; .lournal of American Folk-Lore, vol. vi, 1893, pi. I; Proceedings Washington Academy of Science, vol. ii, 1900, pi. .xxxii.
102 HOPI KATCINA8 [eth. ann. 21
neck and body. The dentate markings on the visible edge represent a plaited corn husk border, and the appended red marks represent horsehair. The two objects extended horizontalh' on the upper corners arc eagle feathers arising from a cluster of feathers at their attachment.
Lenya carries a flute in his left, a rattle in his right hand.
FANWO "
(Plate XL)
Paiiwu, the Mountain Sheep katcina, is represented by two figures, one of which wears a kilt tied with great cotton girdle, shirt, and leggings, while the other is naked. The heads of these two figures are practically identical, both having two imitations of sheep horns, along which are drawn zigzag lines in green color, representing light- ning. The mask has a protuberant visor, from which hang turkej' tail feathers. The snout is prominent, and there arc artificial squash blossoms on the sides of the head. The naked figure has the back and sides of the l)ody and outside of the limbs painted ])lue or green, with the abdominal region white. Attention is called to the peculiar unknown ))odies inserted into armlets and garters.
The other picture of this katcina has the same symbols on the mask, but the figure wears a buckskin shirt and fringed leggings. A white kilt with red and black borders is tied about the loins by a great cotton girdle, and a semicircular framework with attached feathers is carried on the back.
TIWENU
(Plate XL)
The picture representing Tiwenu has a tablet on the head, the upper I'im of which has a terrace form representing rain clouds. On the sides of the face are pictures of symbolic corn eai's of different col- ors, that on the left representing white corn, that on the right, green corn. The semicircle painted on the tablet represents a rainbow above a white field in which is a four-pointed star.
The eye slits are painted l)lack, with a white margin. The lower part of the face is l)lack. the chin white. There is a projecting snout, with teeth and red lips. The figure carries a pine branch in each hand.
kokoctO
(Plate LXI)
This is a Keresan katcina, as its name* signifies. The picture represents a plain mask with a white or black arrowhead figure for
« For picture of the doll, see Internationales Archiv fiir Ethnographie, Band vii. pi. vii, tig. 14. b Akorosta. The words sung by Korocti"l are Keresan, as is the case with those sung by several other katcinas of eastern origin.
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mouth and two horizontal black marks with upturned ends for eyes. The face is green, with red, yellow, and black border; the ears have pendants of corn husks. The blanket is white, with embroidered border.
Each figure carrier in one hand a skin pouch with sacred meal, and in the other a rattle or a number of deer scapula?.
KWEWO " (Plate XL)
The picture representing the Wolf katcina has a well-drawn wolfs head with projecting mouth, and a wolf's paw, painted black, on each cheek. To the tips of the ears are appended feathers, stained red, and there ai'e eagle feathers on the side of the head.
The kilt is made of horsehair, stained red, hanging from a belt which supports the breechclout. The legs and forearms are spotted. Kwewu is generally personated with the Antelope and Deer katcinas running back and forth along the line of daucei'S, assuming the posture represented in the drawing.
TCUB* (Plate XLI)
The picture of Tciib, the Antelope katcina, represents a being with two antelope horns on top of the head, an hourglass design in black on the face, black spots on each cheek, and a bunch of feathers, from which arise two eagle tail feathers, on the back of the head. The mask has a long protuberant snout and an artificial squash blossom on each side.
The bodily decoration and dress are in no respect characteristic. In the hand there is a staff, to the top of which feathers are attached. The symbolism of Tciib katcina is very close to that of Sowinwu.
SOWINWG (Plate XLI)
In the three pictures of Sowinwu the artist has represented two Deer katcinas ascribed to the old jJueblo Awatobi, and with them a deer hunter of that pueblo, the tradition of whom is still told atWalpi.
The Deer katcinas have green helmets with projecting visors, from which hang rows of turkey feathers. Deer horns are attached to the to25 of the head and two eagle tail feathers project from the back. There is an hourglass design in black on the middle of the face and a black dot on each cheek. A circle with radial lines, denoting the six cardinal points, is painted on each side of the mask.
(' Fur pictvire of the doll, see Internationales Archiv fur Ethnographie, Band vii, pi. v, Jig. 2. t> For picture of the doll, see same volume, pi. vii, fig. 13.
104 HOPl KATCINAS [eth. ann. 21
The hunter has the chevron symbolic of the eagle over the nose and wears a kilt of red horsehair. lie weai's a bandoleer and a netted shirt. In his right hand he carries a rattle, in his left a bow and arrows.
The author has obtained the following legend regarding the deer hunter: An Awatobi maid gave birth to a child, which she hid in a cleft in the mesa side. Isauu (Coyote) found this babe and carried it in her mouth to Tciibio wiiqti, the Antelope woman, who lived in Awatobi. Tciibio wiiqti had milk and brought up the child, who became a celebrated hunter of antelopes.
The Sowiiiwii katcina has not been pei'sonated of late years l)y the Walpi men, but there is good authority for the statement that it has been represented within a few years by the Mishongnovi people. At the period of the destruction of Awatobi msmy of the clans went to the Middle mesa and one or two of the Awatobi cults are still more vigorous there than elsewhere.
CIPOMELLI
(Plati- XLI)
The figure represents an ancient katcina peculiar to the pueblo Hano, but now rax'ely personated.
TUMAE
(Plate XLI I)
The picture of this katcina has a face divided into a yellow and green section by a vertical black line. The lower part of the face is .separated from V)oth by a horizontal black line, and is colon^d red. In the middle of this red zone there is a rectangular chin painted white, the pigment which gives the name to the figure. Both Hopis and Tewas call this katcina Tumae (white earth), referring to the white pigment on the chin.
MATIA
(Plate XLII)
This figure has a human hand painted on the face, on which account it is called !Matia, or Hand katcina. Another designation, Talakin, refers to the girl who follows, stirring the contents of a cooking pot which Matia carries on his back. He is said to appear in the foot races, but the author has never seen him personated at "Walpi.
A being with the figure of a hand on the face occurs also in Zufii dances.
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PIOKOT
(Plate XLIII)
The pictures of this ivatcina have a eircle of various colors on the forehead and red club-shaped bodies on the cheeks. The figures wear embroidered sashes on their shoulders — an unusual position for these objects — and tight-titting lilaclv kilts, tied above with green belts. Evidently the distinguishing symbols of Piokot are the diagonal club- shaped marks on the cheeks, for two other pictures of Piokot. by a different artist, have neith( i' the variegated circle on the forehead nor the embroidered scarf about the neck.
turkwikG (Plate XLIII)
This figure has an undecorated mask with a row of parallel marks, symbolic of falling rain, on the upper edge, where there are likewise three semicircular figures representing rain clouds. Ai'ow of turkej' feathers is drawn before the face. The hair and beard are represented by pine boughs. It carries a ceremonial water gourd iti each hand and wears a simple white kilt with green border, decorated with red- colored rain-cloud sj'mbpls.
The name (tiirkwi) indicates that this katcina was derived from some mountain pueblo. The Tewas give the same name (Pompin) to it that they give to the San Francisco mountains. One of the best traditionists has said that this katcina was derived from people who once lived in the foothills of these mountains.
TURKWINU MANA (Plate XLIII)
The maid or sister cf Tiirkwinii has a headdress in the form of a tei'raced tablet, upon which semicircular rain-cloud symbols are painted. She likewise has pine boughs representing hair.
Her face is divided by a median band, with parallel horizontal black lines, into two parts, the left side being painted brown and the right painted white. There are semicircular lines about the mouth. She wears a white blanket bound by a great cotton belt, has turkey feathers tied to the blanket, and carries a cake in her hand.
TOHO
(Plate LXIII)
Toho, the Puma, wears a mask of green color, with a projecting snout armed with teeth. Eagle feathers are attached to a string hanging down the back, and there are parrot feathers in the hair.
106 HOPI KATCIKAS [eth. ann. 21
The body has yellcw parallel bars on breast, arms, and legs. The kilt is of horsehair staiued red. and in each hand is a whip made of yucca wands.
KUTCA (Plate XLIV)
Kutca, White katcina, has a white mask with two parallel vertical black marks on each cheek and a mouth of triangular shape.
There is a horn tipped with an eagle feather attached to the left side of his head; its proximal and distal extremities are connected by a string, to which is tied red horsehair. A sunflower symbol is depicted on his forehead, and there are eagle and parrot feathers on top of his head. He carries a bow in the left hand and a ])undle of sheep scapuhw in the right, and wears over a spotted (calico) shiit a white cotton blanket decorated with butterfl}' and rain-cloud s,ymbols. On his back is a mountain-lion's skin.
KUTCA MANA
(Plate XLIV)
The sister (mana)" of the preceding has, like her brother, a white mask with two parallel black marks on each cheek. The hourglass bodies on each side of the head represent whorls of hair, but are made of corn husks.
I'KCicrat;
(Plate XLIV)
This figure has a green mask, with projecting snout, arising from a fringe of sheepskin stained red. The eyes are ^protuberant and colored j-ellow. There are colored feathers on the crown of the head and two eagle feathers at the back. The paw of an animal is depicted on each cheek. The figure is clothed in a rabbit-skin rug, girt with a belt, has naked feet, and wears a pair of red horsehair anklets. The wands in the hands are of cactus, and to their ends roasted ears of corn are tied.
TEHOHO
(Plate XLIV)
The left cheek of Yehoho is colored yellow, the right red; they are separated ])y a black band. The ej'es are curved at the corners, and on the head there are two horns. The necklace is made of pine boughs.
This katcina wears a rabbit-shin rug and an embroidered belt, and across the bod}' thei'e are two bandoleers formed of ears of roasted corn tied in strings. He holds an ear of the same in each hand.
The garment worn bv Yehoho is called tokotcpatcuba. and the corn on the bandoleers is called takpabu.
a Mana literally means maid.
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ZuNi Katcinas
SIO
(Plate XLV)
The Zuni katcina " has designs on the face which recall the solar symbols. The upper part is divided b}' a vertical line into two regions, one red and the other green (blue in the picture), the right-hand side being- bordered by j^ellow and green, the left-hand side by red and spotted bands. The remaining or lower part of the face is colored green; the left eye is painted yellow. There is a long, slim, yellow, protuberant snout. A symbolic squash is appended to the right side of the helmet, and two vertical eagle feathers are tied to the left side. There are likewise indications of a fan-like crest of eagle feathers on the top of the helmet and a cluster of highly colored feathers at the point of attachment of the two vertical eagle feathers.
SIO MANA AND THREE KOYIMSI (Plate XLV)
In this picture the Zuni maid and three nuidheads are represented as they appear in an East mesa ceremony.
The maid wears a maskette like that of Afiya mana, and holds aloft in one hand a badge of office, which among the Zufiis is beautifully formed of parrot feathers. In her other hand she carries a clay basket or sacred meal receptacle. Her headdress is Zuiii rather than Hopi.
The figures of the Koyimsi are characteristic, each wearing a helmet with cloth knobs full of seeds. Two of these beings, who wear small fawn skin bandoleers, hold aloft rattles, and one has a drum, which he is represented as beating with the characteristic Zuiii drumstick.
ClTULILtJ (Plate XLVI)
The significance of the Zuni name Citulilii * is shown at once 1 > y the rattlesnake on the forehead.
The two pictures of Citulilii difler only in the color of the mask and of the snake on it. One "^as a yellow, the other a black face; the snake on the former is green, that on the latter is ])rown.
The fan-shaped crest over the helmet is made of turkev tail feathers and the red mass represents painted wool. The snout is long and protuberant, with a red tongue made of leather.
« For description of dance called by this name, see Journal of American Ethnology and Archfeology, vol. n, 1892. f> Cetola, a Zuni word for rattlesnake.
108 HOPI KATCINAS [eth. ann. 21
The costuming of Citulilii is similar to tiiiit of tlic Ilopi Snake priests, altliough tlie body, save the forearms and legs, is not painted red, but black. He wears an armlet to which are fastened strips of buckskin, dyed red. The bandoleer is also stained red. The kilt, like that of Snake priests, is painted red, and upon it is drawn a zigzag design representing the Great Plumed Snake, with alternating white bars and angular designs. The green bands above and below represent rainbows. The sash is of })uckskin, stained red. The heel bands have the same color and are made of horsehair. Citulilii carries a yucca whip in each hand.
There is said to be also a I'ed, white, and green Citulilii katcina.
TEfK
(Plate XL VI)
The picture of this katcina was identified by most of the Hopis as that of a Sio or Zufii katcina. The symbolism of the mask is similar to that of Tacab katcina, with which it is sometimes confounded.
PAKWABI
(Plate XL VI)
The picture of Pakwabi represents a warrior. He wears a war bonnet made of buckskin, with perforations and an apex tipped with a feather. Four archaic rain-cloud symbols are painted around the lower rim.
The face is black, the eyes are white, the snout is long and project- ing, the hair is done up in a queue down the back. The blue covering of the bod}' is of calico, over which is thrown a l>uckskin. A bandoleer is worn over the left shoulder and the kilt has Navaho silver disks.
The pantaloons and leggings are likewise Navaho, the former velvet, with rows of silver buttons. In his right hand Pakwabi carries a whizzer, ornamented with a zigzag lightning symbol, and in his left are a bow and arrows.
The name is evidently from some place or pueblo from which the personage was derived. If so, the name of that pueblo may havebeen derived from pakwa (frog), obi (place).
KWACUS ALEK TAKA AND ALO MANA
(Plate XLVII)
The picture of Kwacus Alek taka has a green mask with red back and two eagle tail feathers resembling horns, one on each side.
Alo mana, the sister of Alek taka, has a white maskette with artiticial wig and feathers dependent from the lower rim. She is represented in the characteristic attitude assumed in her dance.
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Both these beings are said to be of Zufii origin and the latter was formerly personated by a man from Hano. The characteristie atti- tude of Alo mana is also taken In' the girls after the ceremonial corn grinding elsewhere described.
Ancient Clan Masks
In the back rooms and darlc corners of most of the important clans of the pueblos of the East mesa masks will be found hanging to the roof l)eams, the use of which has almost wholly been abandoned. The distinctive names of these maslss are difficult to obtain, and they are generally known by such designations as Wiiwiikoti. ancient masks or heads. The chiefs of the clans ordinarily claim them as their par- ticular property, and other men of the pueblo who are familiar with their existence usually call them l)y the names ()f the chiefs.
Some of these old masks are brought forth from time to time, renovated, and put to use; others are never worn, but are carefully- preserved with reverence befitting their antiquity, for the majority are reputed to be very ancient.
It is probable that some of these masks, dingy with age and rarelj' or never repainted, have come into the possession of the present own- ers at the death of the last members of kindred clans. Others have been passed down directly from chief to chief, still remaining in keeping of the clan which brought them into the country, and maj' be regarded as among the more ancient of Hopi masks. Unfortu- nately the knowledge of their characteristic symbols has in some instances been lost.
There are also individual masks which have not the special sanctitj- that pertains to the above. These were introduced from other pueblos by visitors or by those who had observed them elsewhere in their trading or other trips. These are not regularly used each year, but may be brought out on special occasions for variety or other reasons. They are associated with the man who introduced them, and often bear his name.
There is a general similarity in these old clan helmets, both in form and in symbolism, which would seem to refer them to a group by themselves. Among the common features may be mentioned the two horns, the radiating eagle feathers, red horsehair, and the mark- ings on the face. Thus the clan mask of Kotka (Bear chief) is almost identical with that of Wiki (SnalvC chief), and Ijoth resemble that of Naka (Katcina chief). Evidently they are not totemic of the clan, or at least their symbols are not characteristic of the clan, Imt their simi- larity implies that they are symbolic of some common personations for which they were once used.
Of all the masks now employed in personations the author regards the old clan masks as nearest in symbolic designs to those of Calako,
110 HOPl KATCINAS [eth. an.n.21
and it is possible that they were used in representing the same beings for which Calalco masks are still employed. The author believes that the Calako giants are personations of sun gods and that the aueient clan masks of the Hopi are survivals of those once used in sun per- sonations by extinct or neai-ly extinct clans! The former use of these masks in sun worship and their antiquity give them a particular sanctity; the chiefs rarely use them, but preserve them with great reverence.
Objection might be made to this identification, for these clan masks have two horns, which are absent in Hopi sun masks, and the facial mai'kings are different. The author theoretically connects the horns with those of the ))ison, and believes that the clans which once had these forms of sun masks derived them from those tribes which prac- ticed a Buffalo sun ceremony.
OLD MASK (kATCINA CI.AN) (Plate XLVII)
This ancient mask is called Naka's katcina from the name of the chief in whose keeping it now is, and probably belonged to an old Kateina clan. The picture represents a disk-formed head, painted green, with goggle eyes. The upper half of the head is surrounded by a plaited corn-husk border, with inserted eagle feathers foj'ming a crest, in which are red lines, indicating horsehair. On each side of the head are represented horns, decorated with zigzag marks, which are repeated on the forehead.
The mask which is here figured is not now used, but hangs in a back room of the house of the Katcina clan. It is said to have been brought from Kicyuba, the ancient pueblo of this clan. Probably the clan of which it was the sun mask is now extinct, and the mask remains in the keeping of the chief of the clan nearest related to that which once owned it. The sun mask of the Katcina clan, called Ahiil or Old Alan Sun, is elsewhere described.
OLD MASK (tCPA CLAJJ)
(Plate XLVII)
The ancient mask of the Tciia or Snake clan, called Wiki's katcina, in whose keeping as clan chief it is, has a rounded top, with ])earded face surrounded by a plaited corn-husk border in which are inserted radiating eagle feathers and red horsehair.
A horn is appended to each side of the head, and between the ej'es on the forehead appears an arrow symbol. The bod}' is painted red and the kilt is horsehair of the same color.
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OLD MASK (hOXAU CLAN)
(Plate XLVIII)
The ancient mask of tlio Honau or Bear clan is called Kotka's katcina, and is in the keeping of this chief. The Bear people were the first to arrive at Walpi, and their last village before thoy came there was situated at Ttirkinobi, on the mesa above Sikyatki, where the ruins of their old home are still pointed out. Kotka belongs to the Spider (Kokyan) clan of the Honau phratry, and is not only chief but also the sole remaining male member of this ancient Hopi family.
The similarity of the mask to other old helmets is striking. The edge of the face is surrounded hy plaited corn husks in which are inserted eagle tail feathers forming the crest. The red marks represent red horsehair. The two horns are commonly found with Wiiwiikoti masks, and the ))eard is not an uncommon feature. The red object protruding from the mouth represents a tongue.
POHAHA (tE clan) (Plate XLVIII I
This picture represents a katcina called Pohaha by the Tewas, Nalucala by the Hopis, the mask of which is owned by Wehe, a mem- ber of the Te clan. The propriety of the name Nalucala (four horns) appears from the picture. The face is divided as in other sun masks, and there is a hideous mouth and beard. In the right hand the figure carries a whizzer or bull-roarer, and in the left a bow and arrows. It wears a bandoleer on the shoulder, over which is thrown a buckskin.
The leggings remind one of those worn by the eastern or Plain.s Indians, with whom the Tewas were formerly connected. This is undoubtedly one of the katcinas which the l^ewa colonists brought to the East mesa in early times.
HOPINYU (iSATlC' clan)
(Plate XLVIII)
This picture represents an ancient personage of the Isauu (Coyote) clan, and is commonly known as Lesu's katcina, from the fact that the mask used in personating it is in the keeping of this man, who is the clan chief.
The face is divided by a median vertical line into two fields, one colored white, the other green. The lower part of the face, separated from the upper by a horizontal line, is colored red, and there is a long, pointed snout. Both sides of the face are covered with small crosses or stars.
112 HOPI KATCINAS |eth. ann. 21
A row of eagle feathers is continued from the head down the Ijucit, with red lines shown among the feathers, indicating li(;rsehair. There are highly colored parrot feathers on the top of the head.
Accompan3'ing the figure of Hopinyu, the artist has drawn a pic- ture of Sanu) wi'Kitaku (Old Man Cactus), who carries a cactus fruit in one hand and a Ijaslcet of the same on his l)aclv.
Hopinyu is sometimes called a Sikyatki katcina, as the clan b}' which the helmet is now ott'ned formerly lived in a pueblo near Sikyatki, called Kiikiitcomo, which is now a ruin. The author has seen a fragment of pottery from Sikj-atki, on wiiicli is drawn a face identical in syml)olism with that which is here depicted as charac- teristic of Hopinyu."
KE TOWA lUSENA (Plate LXII)
This ancient mask belongs to the Bear family of Hano. and has a general similarity to Kotka's* mask, or that of the Honau (Bear) family of Walpi.
There are the same radiating eagle feathers about the head, the lozenge-shaped eyes, mouth, and long })eard. Ijut no horns are repre- sented in the picture. In place of the latter we have, on the right- hand side, a symbolic squash l)lossom, and on the left, feathers.
The katcina, as represented, has a fox skin aV)Out the neck and a bear skin ovei- the shoulders. He carries a ceremonial water gourd in the right hand, a small pine tree in the left. The artist has also represented two ])ear paws on the feet.
Masks Introduced by Individuals
sio (soyowa)
(Plate XLY)
A Hopi named Wikj'atiwa'" introduced a few years ago into Walpi from Zuiii a katcina to which the name Soyowa has been given. The picture of this being shows a mask with two upright tablets, one on each side, terraced to symbolize rain clouds. On the front of the lower part of these tablets there are symbolic siuillower sj'mbols, and the visor of the mask has the form of a crest of eagle feathers. Two figures painted on the forehead are rain-cloud symbols. The face is green, with three oblique lines, colored yellow, red, and blue, on each cheek. The introduction of this katcina by a man still living at Walpi is an instructive example of the way in which additions have been made to the Hopi pantheon in modern times.
« The etymology of this word is doubtful, but there can be detected in it a likeness to the word hopoko (eastern), referring, no doubt, to its origin from eastern pueblos, from which the Sikyatki clans are reputed to have come.
& Kotka really belongs to the Spider clan, which all regard as one of the Bear group.
c Wikyatiwa is a member of the Walpi Snake clan.
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YUNA" (Plate XLIX)
The Cactus katcina, introduced hy Homovi, has not been personated for many years. On the head are drawn branches of the so-called prickly-pear cactus, the red berries of which are realistically shown.
Tlie symbols of the helmet ar(" the moon and stars on a white Held, and similar stars appear on the breast and forearms. Elaboi-ate arm- lets with suspended ffeathers are shown near the shoulders, and a bow and arrows are re])resented in the left hand. To the former, feathers of the eagle are attached. The collar is of pine branches, and sprigs from the same tree are inserted in the armlets and belt.
TUNA MANA
(Plate XLIX)
The Cactus maid who accompanies the Cactus katcina carries a pair of cactus tongs, an implement made of wood by which the prickly pear is gathered, in her right hand, and in her left a basket or bowl con- taining the fruit. She wears a mask painted white with two vertical black marks on each cheek. She has likewise tunjuoise ear pendants, triangular mouth, and hair arranged in two whorls above the ears.
(Plate XLIX)
The Cow katcina mask, commonly named after Satele, a Hano man of the Bear clan who introduced it, has a cow's head, realistically drawn, but with no distinctive symbolic markings.
MAKTO''.
(Plate XLIX)
The mask represented in this picture has the figure of a putckohu, or rabbit stick, across the face. It has likewise two parallel marks on each cheek, and carries rabbit sticks, one of which is raised as if in the act of being thrown. There are two rabbit sticks in the left hand. Pontima, chief of the Ala clan, owns the mask, and it is com- monly called his katcina.
PAKIOKWIK
(Plate LXII)
Pakiokwik, the Fish katcina, was introduced into Hano by a man named Kanu. A design representing a fish is depicted on the face.
"From the Spanish tuna, prickly pear.
^Evidently from Spanish vaea. cow. The Hopi word wakac means cow.
("This name IS derived irom the circle which rabbit hunters make when they hunt these animals, makto hunt.
21 ETH —03 8
114 HOPI KATCINAS [eth, ans. 21
This is an excellent example, of which there are many, serving to show how a man who in recent years has seen an object which he lielieved to.be efEcacious in bringing rain, has made a picture of it on his mask.
Personators Appearing in Races Called Wawac
Several masked men are introduced by the Hopis in their foot races, which are elsewhere" described. A Hopi foot race is conducted as follows: A half dozen men representing clowns wearing masks take position in line at one end of the plaza behind a blanket placed on the ground, upon which are the prizes — corn, dried peaches, and paper- bread. They challenge the spectators to run for these prizes, and any- one who wishes to do so steps before the blanket, and immediately the race is on, the course being generally across the plaza.
The clown or masked man carries a whip or sheep shears, and if he overtakes the contestant he strikes him vigorous^ with the whip, or in some cases cuts off his hair. If, however, the spectator who has accepted the challenge outruns the masked man, the prize which was announced before starting belongs to him.
These races often occur in the midst of katcina dances, and clowns and other masked individuals participate in them to amuse the spectators.
In pictures of Wawac the Hopi artist has as a rule represented the prizes, generallj' a string of paper-bread (piki), hanging above the picture.
aya
(Plate L)
This katcina appears in pairs in the Wawac, or Racing Katcina, and is readily recognized bj' the rattle (aya), which has swastika deco- rations on both sides, forming the head. The snout is seen in the blue projection near the left hand.
Aya wears the belt in a peculiar way, the ends hanging in front and behind, not on one side as is usually the case.
The red objects above the pictures represent rolls of paper-bread, the prizes in the races.
LETOTOBI
(Plate L)
The two figures represented in this picture have the characteristic attitude of runners; they appear in the Wawac, as the prizes hanging above them indicate. Their masks have characteristic red bands across the mouths and eyes, and are surmounted by crests of yellow fox skins. Their bodies are smeared black.
" A Tusayan Foot Race, Bulletin Essex Institute, vol. xxiv, 1892, p. 113-136.
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HEMICO
(Plate L)
The picture represents an Indian pursued by the dreaded katcina called Hemico." The bundle of paper-bread and a few ears of roasted corn which hang- al)ove them are prizes.
Heuiico has in his hand a pair of sheep shears, with which, if he overtakes his opponent in the race, he cuts off his hair. In his right hand he carries a yucca whip, with which he also flogs his opponent. Other characteristic sj^mbois of this being are parallel bands of color across the forehead, and ring figures of various colors dependent from a yellow band around the top.
Hemico is said to have been derived from .Sikyatki, and it is recounted in legends still preserved that he cut a Walpi girPs throat with a stone knife, the deed which ultimately led to an attack on Sikyatki by the Walpians and the destruction of that pueblo.
TCUKAPELLI
(Plate LI)
These two beings, one of whom wears a peculiar mask, represent episodes sometimes introduced dui'ing katcina dances as a byplay to amuse spectators. In this instance one of the Tcukapellis'' has under his left arm a bag full of da}' balls, one of which he holds in his right hand in the attitude of throwing it at his companion. The other has four tufts of hair fastened to the top of his head. The bodies are naked, save for a breechciout, and are smeared with mud.
PALABIKUNA
(Plate LI)
This katcina appears in the Wawac, as is indicated by the rolls of paper-bread hanging above the figure. He wears a red kilt,' which gives him his name, and carries yucca wands in his hands with which he flogs the naked runners in the races if he overtakes them. The objects on the sides of the head are frameworks of sticks.
KONA
(Plate LI)
Kona, the Chipmunk katcina, likewise appears in the Wawac, as the prizes of yellow and red paper-bread hanging above the figure
oThe word liemico is applied to the queue lu which the Hopi men tie their hair behind their heads f'Mud Ijall (tculia) thrower. I" Pala, red. pitkone, kilt.
116 HOPI KATCINAS [eth. ans.21
indicate and the yucca whips in his hands imply. The mask repre- sents the head of the chipmunlv, and the body is jwinted in parallel stripes to make the resemblance even more realistic.
iMACMAHOLA
(Plate LI)
This being sometimes takes part in the foot races. The picture shows a globular mask, two sausage-like u|)pendages on the top of the head, and an old planting stick in one hand.
TCILIKOMATO (Plate LI)
This picture represents a hunting katcina, with rabbit sticks (putckohu) in Ijoth hands. There are two vertical black marks on each cheek and two horns on the head. Tcilikomato is i)ersonated in foot races.
WIKTCINA
(Plat.- LI I)
This being assists the clowns, and auuises the spectators by throw- ing uuid during the dances and festivals.
piptuka" (Plate LII)
Piptuka appears in public dances and is a participant in the antics of the mudheads. or clowns. He carries a hoe over his shouldier and a planting stick in his left hand, indicating his connection with planting.
PATUN
(Plate LIIl
Patufi, the Squash katcina, is represented as a man with l>ody painted green with black stripes, bearing squash blossoms in his hands. The mask is of the same green color, with black stripes, and is made of a large gourd bearing an imitation of a squash flower on the larger end.
TATACMU
(Plate LIII)
These two figures are playing a game which is .sometimes intro- duced in katcina dances. This game consists mainly in striking a buckskin ball with a stick. Each person holds the end of a string attached to this ball, which flies back and forth as struck liv the players.
n See Journal of American Ethnology and Archaeology, vol. II, 1892, p. 82, 155.
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They wear masks whicli have nose, eyebrows, and mouth repre- sented in relief. The eyes have black radiating lines, and there is a black zone on the lower edge of the mask. The hair is a fragment of sheepskin painted lilack. and there are several feathers on the head. Each player has eagle tail feathers tied to his shoulders.
PASKI
(Plate LIII)
These pictures of Paski represent a planting katcina. An examina- tion of the masks shows one with red and green parallel lines on the cheeks, the other with a l)road red band. One hais the hair done up in a queue l)ehind; the other has it hanging down the back. Both wear black belts on their loins and have white kilts thrown over the shoulders in a peculiar way. They jire represented as using modern
hoes."
Nakopan Personages
(Plate LIV)
A short distance from the I'uin of Sikyatki there is a cave in the side of the mesa concerning which there is a well-known tradition preserved to our time. It seems that when Sikyatki was in its prime two children left their home and lived in this cave hidden from their mother. Their hiding place, at first unknown to their parent, was afterward discovered, and their mother daily brought them food and laid it on the rocks above the cave. The children used to go to this place to obtain the food, and a pictograph still visible there marks the place where they sat.
The authoi' was anxious to get a picture of the Nakopan hoya, or the Nakopan children, as they are called, and this plate drawn by a Hopi named \\'inuta is the result. The following personages are depicted in the picture:
(/, Telavai or Dawn katcina; h, Hahai wiiqti; r, Mana, maid; d, Paiak3'amu; <-. Hehea katcina; /', Aiiya katcina; r/, Tatciikti.
On account of the illicit love of Hahai wiiqti and Paiakyanul, who are represented arm in arm, Telavai. her hus))and, sought the maid, whose arms he grasps. Hehea, Aii3'a, and possibly Tatciikti, the children, fled from Sikyatki and lived in a neighboring cave.
This picture, so far as the evidence goes, supports the belief that the Sikyatki people were familiar with the katcina cult; and it is instructive to notice that it portrays some of the most ancient katcinas of the Hopis.
a In old times a planting stick was employed.
118 HOPI KATCINAS [eth. ann. 21
Beings not callkd Katcinas
lakone mana
(Plate I.V)
The two maids represented in tliis pieture iippeiir in tiie bu.sliet dance called the Lalakoiiti. The bands on their head.s support rain- cloud symbols, and to these hands are attached horns and sijuash- blossom symbols. The objects rising vertically from the back of the heads and the clusters in the same place represent eagle tail feathers.
The faces of the girls are painted yellow, with black l)ands across the tem]jles and from each corner of the mouth to the ears. In their hands they carry half corncobs with two appended eagle feathers, which ol)jects are thrown into figures of rain ck)uds made of meal on the ground by their male companion, called Lakone taka.
The dress of Lakone mana, especially the appendages to the head- band, ditlers somewhat in the diflerent Hopi pueblos, as may be seen b}' consulting a description of the basket dances."
MAMZRAU MANA I Plate LV )
These pictures represent the two girls who apjiear in the Maraupaki or Mamzrauti, an October festival, in which the women carry in their hands wooden tablets bearing figures of corn and rain clouds, and other designs.
The thighs of the personators are painted with l)lack rectangles, and on the heads there are wooden frameworks with apical eagle feathers and red horsehair. They wear kilts reaching nearly to the knees, the only instance to the author's knowledge of the use of this garment bj' girls in ceremonial dances. Their hair is tied down the back.
PALAHIKO MANA
iPlateLVI)
This figure represents Palahiko mana as she appears in the Mamz- rauti ceremony. The head tablet is tied by a string under the chin, and to this tablet is attached a band which passes over the forehead, as shown in the picture. The tablet is made of flat boards, and con- sists of six parts, two vertical, two lateral, and two diagonal, each representing rain-cloud symbols tipped by eagle feathers.
The red objects, one on each side between the lateral and vertical components of the tablet, are symbolic squash blossoms, or the whorls in which Hopi maidens dress their hair. The cup-shaped, pedunculated
a Journal of American Folk-Lore, vol. xii, 1899, p. 81-96.
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objects in the hair represent corn flowers. The hand across the fore- head marked with bars represents an ear of corn, and the red bodies attached to each end are fragments of sheepskin, symbols of corn tassels. Two eagle tail feathers also are attaclied to each end of the sj'mbolic corn ear. The median object, colored green, hanging l)etween the eyes, represents a fragment of Haliotis shell.
Red chevrons are painted on the face. The square, green pendants, one on each side of the head, represent turquoise ear pendants, wliich are highly prized by the Hopi maidens.
Palahiko niana" wears three l)lankets — a kilt, thrown across the right slioulder and hanging under the left arm, with rain-cloud and falling-rain designs embroidered on it, and two wedding blankets, with triangular rain-cloud and butterfly symbols, tied about the body. The ends of the great white girdle ai'e shown under the upper of these blankets on the left side. Tlie necklace is of coral l)eads, and strings of turquoise pendants are shown about the neck. The figure carries a feathered stick in eac-h hand.
HOPI CALAKO MANA (Plate LVI)
On one of the two pictures of this })eing is seen a mask with a prominent tal)let almost identical with that of the preceding. The tablet I'epresents terraced rain clouds, of which there are two vertical and two horizontal, one of eacli on each side. The oliject with ))itid tips on each side of the tablet represents the squash blossom. syn)l)olic of maidens' hair dress.
Across the forehead is a symbol of an ear of corn, with two feathers attached to each end. The ring hanging over tlie foi'ehead represents a fragment of Haliotis shell. There are imitation flowers made of wood represented in the hair. The left eye is yellow, the right blue. The chevrons on the cheek are similar to those found on the fa<'e of Palahiko mana.''
The artist has represented a garment of feathers, over which is thrown a white ceremonial ))lauket with embroidered border. The two adjacent trees are pines.
BULI MANA
(Plate LVII)
Bull mana, the Butterfly maid, appears in a dance which was intro- duced from tiie Rio Grande pueblos, where it is called the " Tablita," from the tablets worn by the women on their heads. This dance is
«For picture of doll, see Internationales Archiv fur Ethnographic, Band vii, pi. ix, x, fig. 28, 31; Fifteenth Annual Rt'p<jri ol the Bureau of American Ethnology, 1897, pl.cvii, cix, fig. 39. bThese beings, Palahiko mana and Calako mana, probably represent the same conception.
120 HOPI KATCINAS [kth. ann.21
occasionally performed at the East mesa, hut is unaccompanied }jy secret rites.
Each fif;ur(> l)ears on the head a lioard talilet, the edge of which is cut into terraces representing rain clouds. Figures of ^^untlowers or the sun. or other symbols are painted on th*ie tal)lets.
Although the personator of this maid is without a mask, her cheeks are painted with red spots. The blue or the 3'ellow garment, as the case may be. is made of calico, under which is a woman's blanket, bound to the waist by a red belt.
The small figure between the two girls represents the standard bearer, who precedes a procession composed of men and women alter- nating with each other, the latter being dressed as in the pictures. The standard l^earer carries a long pole, to the top of which is attached a gourd, painted black, with red-stained horsehair and parrot and othei- feathers attached. In the few representations of the But- tertiy danc<^ which have been given in late j'eai's, this standard bearer has carried a banneret on which is painted a picture of a Hopi girl.
COTOKINOi5w^T
(Plate LVIII)
This picture represents Cotokinunwii, the Heart-of-the-sk_v god. who is readily recognized by the single curved horn on the head and the rain-cloud symbols on the face and base of the horn.
In his left hand he carries the framework of sticks which symbolizes the lightning. This framework has attached to each angle an eagle feather, which the painter has indicated in black lines.
In the right hand he carries the whizzer or bull-roarer, a slat to which a string is attached, with lightning represented by a zigzag band in red. Two bandoleers are represented. The legs and forearms are painted black."
KAISALE
(Plate LVIII)
This picture was identified by all as Kaisale, the name given it by the artist.
KAISALE MANA
(Plate LVIII)
This picture represents a maid accompanied by a Hano glutton (Paiakyanu'i). The former holds an ear of corn aloft, as in the dance called Klahewe which is celebrated at Zuiii.
" The symbul of the Sky god is sometimes an equal-armed cross. Other symbols are lightning designs or figures of plumed snakes.
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ALOSAKA
(Plate LIX)
Two pictures of Alosaka were drawn by the Hopi artist. One of these has a mask with two short, curved horns, such as novices wear in the Aaitu society. In the left hand this Alosak.-. carries a deer horn, and in the right a representation of a badge (nionkohu) made of a slat of wood."
The second picture of Alosaka* is more elaborate tlmn the first. It has the two horns on the head, and the chin is painted black. The semicircular tigure above the head represents the rainbow on which gods are said to travel; it is appropriately introduced with Alosaka, who is sai<l to have walked on it from the San Francisco mountains to meet an Awatobi maid.
A great part of the picture is taken up l)y a large rectangular figure of a moisture tablet (pavaoakaci). an object worn on the liack by many pei'sonators. This taljlet is. strictly speaking, a frame- work over which is stretched cloth or buckskin, painted as indicated in the figure.'' The zigzag lines about the border represent plaited corn husks, in which feathers are inserted. The red lines drawn between these feathers represent red horsehair, and the small circular objects, three in number on each side, are small disks made of gourds.
AhOlani''
(Plate LX)
This figure represents the Soyal katcina. Ahi'ilani. and the two Soyal manas as they appear on the morning of the last day (Totokva) of Soyaluna, as elsewhere described. The decoration of the Ahiilani mask ditlers in its svmbolism on alternate years, accordingly as the Snake or the Flute dance is celebrated. In the latter case the eyes and mouth are represented by crescentic marks, but in the former we find a horizontal black band across the face through the eyes.
Ahiilani carries under his left arm several ears of corn, and spruce boughs or twigs. In his left hand he bears a chiefs badge and >kin pouch with sacred meal, while in his right he carries a staff.
The two Soyal manas differ only in the color of the corn which they carry; one has yellow, the other blue corn. Each has a yellow maskette, befoi-e which falls a bang composed of horsehair stained red'. An eagle breast feather is fastened to the scalp. The lower
a For figure of monkohus, see description of the New-fire ceremony, where personations of Alosaka appear, ,\merican Anthropologist, new series, vol. it. 1900, p. 90.
''Tlie name Alosaka is the .\vvatobi name of the germ god. the Sikyatki equivalent being Masaiiu and Eototo. and the general name Muyuiwu.
'• Morphnlogically a ^iin emblem or * back shield " representing the sun.
c'The returning one. i. e., the suii god.
122 HOP! KATCINAS [eth. ann. 21
part of tlu> ma.sk is handed green, red, and black, and }>lack feathers are attached to its lower border. In their hands the maids carry basket plaques, on which are rings of corn ears set on end, with cedar boughs, here represented green. In the white inclosed space formed by this ring of corn ears is raw cotton.
In the Walpi winter solstice festival, the three beings here rep- resented emerged from the kiva at dawn, and sang at ditterent points in the pueblo, .after which they retired to the kiva and distributed .seed corn to the women of the village."
The similarity of the words Ahiilani and Ahiil is explained t)}' a derivation of both from the word ahiilti (return). The Ahiil katcina is the Return katcina, the first in Powamu to return to the pueblo. He is in fact the Tawa wiiqtaka (Old Ma 1 Sun), and the similarity of the symbolism of his mask to that of the sun is evident. So Ahiilani is the '"return katcina making," or the returning sun of the Patki, as Ahiil is the returning sun of the Katcina clan. Both these names are attributal names of the sun.
Although Ahiilani, as his picture shows, has no sun .svmbolism in his mask, his ci'escent eyes are often seen in sun symbols. There is another indication that he may be in .some wny connected with the sun. A i>ersonation of Ahiil katcina is said to appear in some of the other pueblos in place of Ahiilani, which substitution indicates their identity. In the dance in the kiva the night before Ahiilani and the Soyal manas appear, there is a man repre.senting a bird which the author interprets as a personation of the sun;'' the Soyal manas are regarded as either germ goddesses or cultus heroines of the Water-house or Raincloud clan. In kiva exercises the personation of the sun takes an eagle form, which is not assumed in public, although the same god is personated in the plaza under the name Ahiilani.
TANOAN NAMES FOR HOPI KATCINAS
In the following list are given the Hano (Tanoan) names of about sixty of the personages figured in the preceding pages. Many of these are simply Tanoan translations of the Hopi names, a few names are identical with the Hopi, and a large number are entirely difierent.
In the instances where the names are identical it is probable that the Hopi designation has been derived from the Hano rather than vice versa, and in those cases where the Hano people know a katcina bj' its Hopi name it is possible that their knowledge of it came from their neighbors rather than from their old home on the Rio Grande.
The substitution of a Tanoan name for a Hopi katcina for its original name often sheds light on the character of the original. Thus Muyiii wiiqtaka is the Tanoan Naiioikusi. Earth Altar ]Man; Naiioiu-
nSee The Winter Solstice Ceremony at Walpi, American Anthropologist, vol. xi, 189S. p. 65, 101. 6 Called Kwatoku, Eagle-sky-one, High-sky-eagle: one of the sun birds.
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TANOAN NAMES FOR HOPI KATCINAS
123
kwia. Earth Altar Woman, is called in Hopi Tiiwapontum.si. The lists follow:
|
Hopi name |
Hano (Tanoan) name |
|
Alosaka |
Ceni |
|
Afiya |
Ofikwefii |
|
Atocle |
Atocle |
|
Caiastacana |
Kateinetcen |
|
Calako |
Calako |
|
Cipikne |
Orlakepenue |
|
Citoto |
Porpinki |
|
Citulilii |
Citulilii |
|
C'oho |
Agaiyo |
|
Cotokimirnvu |
Kwentulaci |
|
Eototo |
Tfeimilo |
|
Hahai wiiqti |
Pokikwia |
|
Hakto |
Parsepenne |
|
Helilulu |
Heliliilii |
|
Hokyafia |
Koiitedje ^ |
|
Hototo |
Sempotanle |
|
Humis |
Tsewe |
|
Kaisale |
Tentaiye |
|
Kalektaka (Aku.s) |
Potaiye |
|
Kawikoli |
Papepekaime |
|
Kiwatoka |
Tcete |
|
Kokle |
Kokle |
|
Kokopelli |
Nipokwaiye |
|
Kokyaii wiiqti |
Yowanosaiye |
|
Koroctu |
Estoroka |
|
Kwacus Alektaka |
Zekwatisaiye |
|
Kwahu |
Tee |
|
Macniahola |
Peilemo |
|
Masauu |
Pene |
|
Monwu |
Mahone |
|
IMuyinwu mana |
Nanoiukwia |
|
Muyiiiwu taka |
Naiioikusi |
|
Xakiatcop |
Pelekayi |
|
Nataoka |
Natacka |
|
Niivak |
Pon |
|
Pakwabi |
Yiitce |
|
Paliilukdu |
Avaiyo |
|
Paluna hoya |
Towatokwena |
|
Patcosk |
Kwentcelepoe |
|
Pautiwa |
Pautiwa |
124
HOIT KATCINAS
[eth. aks. 21
|
Hopi name |
Hano iTanoan; name |
|
Pawik |
Orpin |
|
Piiukoii hoya |
Ewaile |
|
Sio |
Tconi |
|
Sio Avatc lioya |
Potedji |
|
Sowiilwu |
Pen |
|
Soyohiiii |
Temedje |
|
Soyoko |
Soyoko |
|
Sumaikoli |
Sumaikoli |
|
Talatumsi |
(Viiikwia |
|
Tataukyamli |
Tcipiwaiye |
|
Tatciikti |
Ufitaniellipo |
|
Tcabaiye |
T<-abaiyo |
|
Tcakwaina |
Tiakwaina |
|
Tcilikomato |
Kwandepe |
|
Tcolawitze |
Tcolawitze |
|
Tciib |
Ton |
|
Tehabe |
Hoho-Pocililii |
|
Telavai |
Znfitele |
|
Tiwenu |
Tiwenu |
|
Tumae |
Ofitpen |
|
Tniiwup |
Ho |
|
Tiirkwinu |
Pompin |
|
Wakac |
Wakac |
|
Wukokdt |
Tekwede |
|
Wupamau |
Tceta |
|
Wiiwiiyoino |
Senna |
|
Yehohd |
Cliikokakyan |
|
Yoho7.ro wiiqti |
Imbesaiye |
ORIGIN OF FOREIGN KATCINAS
A few facts have been gathered regarding the legendary derivation or origin of certain katcinas. The names of these katcinas are given below, with the clans which are reputed to have brought them to Walpi or other Hopi pueblos of the East mesa, and the pueblos from which they are supposed to have come. Scvei'al of these are now in ruins.
Pahttrom/i (I'litl-i rJiiii) "
LaKOne mana Soyal mana
Cotokinufiwu Hopi Calako mana
PaUiliikon
Ahiilani (Soyal katcina)
Tiirkwinu '' Tiirkwinu mana
a Pakatcomo is the name oJ a ruin In the Walpi valley, where the Patki and related clans lived after they abandoned Homolobi and other pueblos farther south, as already stated.
''The name refers to San Francisco mountains. It is therefore doubtful whether this katcina came from Pakatcomo.
ORIGIN OF FOREIGN KATCINAS
125
Kii'ijnhd {Kiitc'niK chill)"
Wiiwiikoti Ahiil
Anvviu'iiacd taka Tufiwup Tufiwiip taadta
Tfuelawu '' Hele
Wujiaiiiau Ana
Airiitohi {PnhiJi i-Iini)
Tcanaii Piiiikdri Palufia huya Owakiil tiyo (Jwakiil inana Aloi^aka
Mai^auii Eotot" Nakopaii huya
Mamzrau niana Palahiko mana Sowinwu Soyok taka Soyok mana Kwewu
Sil-yutl'i {Kiiloji cliiii)
Hemico Hopinyu
Tir/i'iinacahi (lIiiiKiiil rhiii)'' AViiwiiyunicj Bull mana
Ziini
By far the largest number of kiitcinus in Walpi and Sichumovi were derived from Ziifii. and these generally preserve their Ziiiii names :
Sio Humis
Sio Hum is taadta
Sio Avatc hoya
Hopak katcina
Hopak mana
Kaisale ami mana
CituliUi
Sio Calakd
Pawik
Soyowa
Teiik
Kawikoli
Male
Sio
Helilulii
Sio mana
Hokyana
Pautiwa
Ciwikoli
Tcolavvitze
Atocle
Kvvacus Alek taka
Alo mana
Caiastacana
Hototo
Powa
Kaisale
Sumaikoli
Ttakwaina
Tcakwaina mana
Tc/akvvaina laadta
Tcakwaina yuadta
Loiica
Kokopelli
Kokopelli mana
Tcosbiui
Soyan ep
Samo wiiqtaka
« Kicyuba, a very sacred place to the Katcina clan, and the site ot their former home. Water from Kicyuba is regarded as very potent in ceremonies for rain.
b A mountain not far from Kicyuba is called Tciielawfi's Chair.
c Awatobi is a historic ruin destroyed the last year of the seventeenth century by warriors from the other Hopi pueblos. See Seventeenth Annual Report of the Bureau of American Ethnology. 1898.
rfA ruin not far from Oraibi, where it is said the katcinas emerged from the under world and gave the katcina mysteries to the Honani clan.
126
HOPI KATCINAS
[ETH. ANN. 21
Have
The following katcinas are distinctively Tanoun, and were derived from tiie pueblo of Hano:
VVakac
Nalucala
Ke Towa Bisena
Niivak
Yohozro wijqti Mucaias taka Macaias luana
Several katcinas personated by the Hopis are called by Navaho names and are said to have been derived from the tribe, the name of which thev sometimes have:
Tenebiilji Naactadji Yebiteai •
Owa katfina taka Owa katcina mana
ALPHABET USED IN SPELLING NAMES
The vowels a, e, i, o, u have their continental values, as in father, they, picjue, go, true. E, i, and u are broadened when used with a breve (e, i, u) or before a doubled consonant, assuming their values in met. hit. and put. 0 is pronounced as u in but. au as ow in cow, ai as in aisle; ii varies from German o to ii, French eu to u..
The consonants p, b, t, d, k. f , v, s, z, 1, m, n. w, y, h have approx- imately their English values, but p, 1>, f, and v, and t and d are ditti- cult to distinguish. C is pronounced as in ocean (as sh in shed), j as z in azure (French j), tc as ch in chew, dj as j in jaw, g as in get, 5 as ng in sing, q as German ch in ich; r is obscure, never rolled.
"The Hopi translate this Xavaho uame Kateiua kwamu, GrauUfatber uf the katcinas.
I R () ( j I ( ) I A X C ( ) S M ( ) L () (i Y
FIRST PART
BY
J. N. B. HKAVITT
127
CONTENTS
Page
Introduction 133
An Ononilaga version 141
A Senera version 221
A Mohawk version 255
21 ETH— U3 9 129
i
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ILLUSTRATIONS
Page
Plate LXIV. William Henry Fishcarrier, a Cayuga chief (age 88), Canada.. 340
LXV. Robert David (Gadjinonda'he' ), a Cayuga chief, Canada 340
LXVI. William Sandy, William Henry Fishcarrier, Alexander Hill,
Robert David 340
LXYII. William Sandy (born Fishcarrier), Cayuga warrior, Canada.. 340
LXVIIl. John Buck, Onondaga chief and fire-keeper, Canada 340
LXIX. William AVedge, Cayuga head chief and fire-keeper, Canada.. 340
131
IROQUOIAN COSMOLOGY
FIRST PART
By J. N. B. Hewitt
INTRODUCTION
The term Iroquoian i.s derived from the name Iroquois, which, adapted from the Algonquian Indian language by the early French explorers, was applied originally to a group of five tribes then united in a permanent confederacy for ottense and defense, and inhabiting the central and eastern portions of the region now comprised within the ytate of New Yoi'k. Among other names they were called the Five Nations, and the League of the Iroquois, and, after their adoption of the Tuscaroras, in 1722, the Six Nations. These five tribes attained the zenith of their remarkable career during the latter part of the seventeenth century, when, by the exploitation of the fundamental principles of the constitution of their League, they douiinated by force of arms the greater part of the watershed of the Great lakes. Never very numerous, they reached this commanding position by an incisive and unexcelled diplomacy, by an effective political organization founded on maternal blood relationship, both real and fictitious, and by an apti- tude for coordinate political action, all due to a mentality superior to that of the surrounding tribes.
The sophiology — that is, the body of opinions — of a people such as the Iroquois is necessarily interesting and very abundant. It would be an almost interminable work to collect these opinions exhaustively and to publish them in a body, so in the accompanying texts only narratives relating to the genesis of things are included. The follow- ing comments may serve to aid the scholar who would study these narratives at first hand, giving him what the author regards as the. most apparent viewpoints of their relators and originators:
It must not be overlooked that these texts I'epresent largely the spoken language of to-day, conveying the modern thought of the people, although there are many survivals in both word and concept from older generations and past planes of thought. These archaisms
133
134 IROQ0OIAN COSMOLOGY [eth. anx. 21
when encountei'od appear enigmatic and quaint, and are not under- stood by the uninformed. Tlie relators themselves often do not know the signification of the terms they employ. The author has attempted, where it appeared needful, to reduce cviilent metaphors to statements of eonerete things which gave rise originally to tiie figures of speech.
The attempts of a primitive people to give in the form of a narrative the origins and to expound the causes of things, the sum of which constitutes their philosophy, assume in time the form of cosmologic legends or myths. In these legends are stored the combined wisdom and speculations of their wise men. their ancients, their prophets, and their soothsayers.
By primitive man all motions and activities were interpreted as mani- festations of life and will. Things animate and things inanimate were com])rised in one heterogeneous class, sharing a common nature. All things, therefore, were thought to have life and to exercise will, whose behests were accomplished through orenda — that is, through magic power, reputed to be inherent in all things. Thus, all phe- nomena, all states, all changes, and all activity were interpreted as the results of the exercise of magic power directed by some control- ling mind. The various })eings and 1)odies and operations of environ- ing nature were interpreted strictl_y in tei'ms of the subjective self. Into the known world self was projected. The wind was the breath of some person. The lightning was the winking of some person's eyes. The genei'ative or reproductive power in nature was personi- fied, and life and growth were in the fostering care of this personage.
Upon the concepts evolved from their impressions of things and from their experience with the bodies of their environment rest the authority for men's doctrines and the reasons for their rites and cere- monies. Hence arises the great importance of recording, translating, and interpreting from the vernacular the legends constituting the cosmology of peoples still largely dominated by the thoughts peculiar to the cultural stage of imputative and self-centered reasoning. The great difficulty of accuratelj^ defining and interpreting the ideas of primitive man without a deep and detailed stud}^ and a close transla- tion of the words embodying these ideas renders it imperative for their correct apprehension that they be carefully recorded in the vernacular, and that there be made not only a free but also a literal rendering of the record, in such wise that the highly subjective thought of barbaric man may be cast, so far as is possible, into the more objective phraseology of science and enlightenment. By this means it is possible to obtain a juster and more accurate comprehen- sion and interpretation of the thoughts and conceptions underlying and interwoven with the cosmologic and other legends of primitive man than that obtained by the ordinary method of recording only a free and popular version of them.
HEWITT] INTEODCCTION 135
A fact of great importance made evident in these texts is tiiat anthropic persons, called man-beings in the accompanying translations, were, in Iroquoian thought, the primal l)eings. They were the first to exercise the functions and to experience the lot of their several kinds. Sometimes these first beings have been called the prototypes of the things of like kind which are to-day. Some of these beings were mere fictions, figures of speech made concrete and objective. They were not beasts, but they belonged to a rathei- vague class, of which man was the characteristic type. To speak with the logicians, no other deduction from the intension and the extension of the term ongwe, man-being, appears sufficiently broad to set forth the true interpre- tation of the personages the narrative of whose lives and acts con- stitutes the subject matter of these texts. Among these primal beings ma}' be named Daylight, Earthquake, Winter, Medicine, Wind, or Air, Life (germination), and Flower. So it seems evident from this fact that beast powers, the so-called beast gods, were not the first beings or chief actors at the beginning of time.
Beast gods appear later. In the development of Iroquoian thought, beasts and animals, plants and trees, rocks, and streams of water, hav- ing human or other efl'ecti\e attributes or properties in a paramount measure, were naturallv regarded as the controllers of those attributes or properties, which could be made available bj* orenda or magic power. And thus began the reign of the beast gods, plant gods, tree gods, and their kind. The signification of the Iroquoian term usually rendered into English by the term '"god" is "disposer," or "controller." This definition supplies the reason that the reputed controllers of the opera- tions of nature I'eceived worship and prayers. To the Iroquois god and controller are synonymous terms.
From the ver}- nature of the subject-matter and the slow acquire- ment of new ideas and development of concepts, the content of a cos- mologic myth or legend must be the result of a gradual combination and readjustment of diverse materials, which, in the flux of time, are recast many times into new forms to satisfy the growing knowledge and wider experience and deeper research of the people among whom the myth is current. In different branches of a cognate group of peo- ples the old materials, the old ideas and concepts, moditied by accul- tural influences and by new and alien ideas, may be combined and arranged in quite unlike forms, and hence arise varying versions of a cosmogonic legend. These different versions modify the thought con- temporary with them, and are in turn still further changed by accul- tui-al influences and motives arising from the activities of the people. And in later times, when they no longer constitute the chief- body of the philosophy of the people, these legends and stories concerning the causes and ])eginnings of things are called myths.
136 IROQUOIAN COSMOLOGY [eth. ann. 21
As has been suggested, the development of legend is not uhvavs internal, from the activities of the people dealing with the materials supplied by the legend itself, but often, and naturally, from alien material, from ideas and coneepts consciousl}' or unconsciously adopted from other peoples. And thus older forms and concepts, the ancient dogmas, are displaced or changed by accultural influences and t)y a more definite knowledge of nature acquired through a wider experi- ence, a closer observation, and a more discriminating interpretation and apprehension of environing phenomena. Cosmologies, therefore, are composite, representing the accumulated explanations of manj- things by many generations in diverse times. The correct and funda- mental analysis must therefore seek by a wide comparison of mate- rials to separate the accultural from the autochthonous product. This analysis, however, can bring to light oidy such material as still exhibits by some marked token of incongruity its alien origin; for it is obvious that accultural matter in time becomes so thoroughly assimilated and recast that a more or less complete congruity is established between it and the cosmologic material with which it is joined, but to which it is, in fact, alien. Furthermore, where reason demands it, metaphor and personification must be reduced to concrete statements of objective facts upon which the original figurative expressions were founded; in short, the process resulting in metaphor and personification must be carefully retraced, so far as it may be possible so to do from the materials in hand.
It must not be overlooked that although these legends concerning the beginnings of things are usually called myths, creation stories, or cosmogonies, the terms myth and creation are, in fact, misnomers. In iill of these narratives, except such as are of modern date, creation in the modern acceptation of the word is never signified, nor is it even conceived; and when these legends or narratives are called myths, it is because a full comprehension and a correct interpretation of them have to a large extent been lost or liecause they have been supplanted by more accurate knowledge, and they are related without a clear con- ception of what they were designed to signify, and rather from custom than as the source of the major portion of the customs and ceremonies and opinions in vogue among the people relating them.
Five difl'erent versions of the Iroquoian cosmology have been recorded by the author at difl'erent times from 1889 to 19(Xl. Of these only three appear in the fellowing pages, namelj', one Onondaga, one Mohawk, and one Seneca legend.
The first text is an Onondaga version of the Iroquoian cosmolog}', obtained in 1889 on the Grand Kiver reservation, Canada, from the late chief and fire-keeper, John Buck, of the Onondaga tribe. After- ward, in 1897, it was revised and somewhat enlarged l\y the aid of Mr Joshua Buck, a son of the first relator. It is not as long as the Mohawk
HEWITT] INTRODUCTION" 137
text printed herewith becaii.se the relator .seemed averse to telling more than a brief outline of the legend. A ver.sion in the Onondaga, much longer and fuller than any herewith printed, has been recorded from the mouth of C'hief John Arthur (xib.son, and will be printed in a later report of the Bureau.
The second text is a Seneca version of the cosmologic legend, obtained in 1896 on tiie Cattaraugus reservation, in the western part of the State of New York, from the late Mr John Armstrong, of Seneca-Delaware- English mixed blood, an intelligent and conscientious annalist. Later, at various times, it was revised in this ofBce with the assistance of Mr Andrew John.
The last text in order is a Mohawk version, obtained in 1896 and 1897 on the Grand River reservation in Canada from Mr Seth New- house, an intelligent and educated member of the Mohawk tribe.
In general outlines the legend, as related here, is identical with that found among all of the northern tribes of the Iroquoian stock of languages. It is told parti}' in the language of tradition and ceremony, which is formal, sometimes quaint, sometimes archaic, frequently mystical, and largely metaphorical. But the figures of speech are made concrete bj' the elementary thought of the Iroquois, and the metaphor is regarded as a fact.
Regarding the sul)ject-matter of the.se texts, it may be .said that it is in the main of aboriginal origin. The most marked post-Columbian modification is found in the portion relating to the formation of the physical bodies of man and of the animals and plants, in that relating to the idea of a hell, and in the adaptation of the rib story from the ancient Hebrew mythology in connection with the creation of woman. These alien elements are retained in the texts to show by concrete examples how such foreign material may be adopted and recast to conform to the requirements of its new setting. In the translation some of the quaintness of the original is retained, as well as some of its seeming tautology. No liberty, however, has been taken with the texts either in the way of emendation or addition or in rendering them into English. They are given exactly as related. It may po.ssibly be objected that the interlinear and the f i-ee translations are too literal; but the aboriginal thought, however commonplace, figurative, poet- ical, is set forth as simply and with as strict a rendering of the original as the matter and thought contained in it permit. It is no ready task to embody in the language of enlightenment the thought of barbarism. The viewpoint of the one plane of thought differs much from that of the other.
The idea that the bodies of man and of the animals were created directly out of specific portions of the earth by Tharonhiawakon " is a comparativel}' modern and erroneous interpretation of the original
a " He grasps the sky (by memory)."
188 IROQUOIAN COSMOLOGY [eth. ann. 21
concept. The error is due largely to the influence of the declaration of like import in the Semitic mythology, found in the Hebrew Scrip- tures, the figurative character of which is usually not apprehended. The thought originally expressed by the ancient teachers of the Iro- quoian and other barbaric peoples was that the earth through the life, or life power, innate and immanent in its substance — the life person- ated by Tharonhiawakon " — by feeding itself to them produces plants and fruits and vegetables which serve as food for birds and animals, all which in their turn become food for men, a process whereby the life of the earth is transmuted into that of man and of all living things. Hence, the Iroquois consistently sa}', in addressing the earth, " Eithi- noha." "'our iMother." Thiis in 1896 the author's late friend, ilr David Stephens, a grave Seneca priest and philosopher, declai-ed to him that the earth or ground is living matter, and that the tender plantlet of the bean and the sprouting germ of the corn nestling therein receive through their delicate rootlets the life substance from the earth; that, thus, the earth indeed feeds itself to them; that, since what is supplied to them is living matter, life in them is produced and conserved, and tliat as food the ripened corn and bean and their kinds, thus, produced, create and develop the life of man and of all living- things. Hence it is seen that only in this metaphorical manner Tharonhiawakon, the personified life immanent in the matter of the earth, creates daily, and did in the beginning of time ci'eate man and all living things out of the earth. But the fiat creation of man and things from nothing or from definite portions of clay or earth, as the potter makes potterj', never is involved in the earliest known concep- tions of the beginning of things. In the quaint protology, or science of first things, of the Iroquois things are derived from things through transformation and evolution. The manner in which the earth or (Ut land itself was formed, as detailed in the Onondaga and the Mohawk texts, is an apt example of this statement.
Another misapprehended figure of si^eech is expressed in the popu- lar dogma of the virgin, or parthenogenetic, conception, which in this, as in other cosmologies, affects one of the chief persons. This is, how- ever, a metaphor as old as the earliest philosophies of man. And some of the most beautiful and touching thoughts and activities of both barbaric and enlightened man rest on the too literal acceptation of the figurative statement of a great fact of life, attested b}' all human experience, namely, that breath (spirit, air, wind, atmos, atnian) is the principle of life and feeling, and that without it there can be no manifestation of life. This is the key to the riddle of the virgin, or parthenogenetic, conception. It is made very clear in the
" He is also called Odendonnia, Sprout, or Sapling, and loskaha, having apparently the same meaning.
HEWITT] INTRODUCTION 139
Onondaga vorsion. Tlie fact and the idea ai'e matters of experience in ail times and in all lands.
While in general outlines and in the sum of incidents comprised in them the several versions of the cosmologic story of the Iroquois sul)- stantialiy accord, there are nevertheless marked divergences in both structure and matter, which in time, by further development from accultural and other potent causes, would necessarih' cause them to be regarded as quite different legends in source and meaning; and this emphasizes the great and fundamental fact that all legends are the gradual result of combination from many sources by many minds in many generations.
]Most of the characteristic incidents related in these legends are widely pi'evalentover the A merican continent, occurring among peoi)les speaking tongues of widely different linguistic stocks and dwelling in widely separated habitats. It should not be assumed that these coin- cidences are indubitably due to accultural influences, but rather that the}' indicate universality of the natural phenomena frdm which the incidents embodied are drawn. Among these coincidences may be mentioned that of the seclusion of the members of the animal world in a vast cavern by one of the chief characters of the legends, Winter, the man-being- of frosts and snow and ice. This episode evidentlj' portrays the annual hibernation of the animals and insects and the migi-ation of the birds caused by the winter power, which is called Tawiskaron by the Mohawks," Ohaii by the Onondagas, and Othii'k- wenda' by the Senecas.
The author desires to acknowledge his many ol)ligations to the officers and staff of the Bureau of American P^thnologv for most kindly advice, wise counsel, and many valuable suggestions, cspeciallj' to the late Director, Major John Weslej' Powell; to Professor W J McGee, formerly P^thnologist in Charge; to Professor William Henry Holmes, the present Chief of the Bureau, and to Herbert Spencer Wood, editor, who has also kindly performed the irksome task of cor- recting the proofs of the texts and ti'anslations while they were passing through the press.
Alphahet and ahhreviations
a as in far, father: Gm. haben; Sp. ramo.
ii the same sound prolonged.
a as in what; Gm. man.
ii as in hat, man.
a, the same sound prolonged.
«The Mohawk epithet is eommonly interpreted "flint," but its literal and original meaning ia "crystal-clad " or "ice-clad." the two significations being normal, as crystal, flint and ice have a sim- ilar aspect and fracture. The original denotation is singularly appropriate for Winter. The last two names do not connote ice, but simply denote flint.
140 IROQUOIAN COSMOLOGY [eth. ann. 21
a as in law, all; Fr. o in or.
ai as in aisle, as i in pine, find; Gni. Hain.
au as on in out, as ow in how; Gm. haus; Sp. auto.
c as sh in shall; dm. seh in schellen; Fr. ch in charmer.
5 as th ill health.
d pronounced with the tip of the tongue touching the upper teeth
as in cniuu-iating the English th; this is the only sound of d
in tliis language, e as in the}-; Gm. Dehnung; Fr. ne; f^p. (jue. e as in then, met; (tiu. denn: Fr. sieniie; Sp. comen. f as in waif.
g as in gig; Gm. geben; Fr. gout; Sp. gozar. h as in has, he; Gm. hahen. i as in pique, machine. I the same sound prolonged, i as in pick, pit. k as in kit'k. n as in nun, run. fi as ng in sing, ring, o as in note, rote, q as ch in (im. icli. r slightly trilled; but in Mohawk it closely approximates an 1
sound, s as in sop, see. t pronounced with the tip of the tongue touching the upper teeth
as in enunciating the English tii; this is the only sound of t
in this language, u as in rule; Gm. du; Fr. on in doux; Sp. uno. li as in rut, shut, w as in wit, witch, y as in j^es, yet. dj as j in judge, hw as wh ill what, to SIS ch in church.
" marks nasalized vowels, thus, e", o", ai", e", a". ' indicates an aspiration or soft emission of breath, which is initial
or final, thus, 'h, e"', o'. ' marks a sudden closure of the glottis, preceding or following a
sound, thus, 'a, o', iV, ii"'. ' marks the accented syllable of eveiT word, th in this combination t and h are alwa_vs pronounced separately.
In the literal (interlinear) translation the following ablireviations denoting gender have been used: z. =zoic; anthr. =anthropic; m.= masculine; fem. = feminine; indef.= indefinite.
AN ONONDAGA VERSION
The Manner in Whuh it Established Itself, in Which it Formed Itself, in Which, in Ancient Time, it Came about that the Earth Became Extant
He who was my grandfather was wont to relate that, veril}-, he liad heard the legend as it was eustomarily told !)}• five generations of grandsires, and this is what he himself was in the habit of telling. He CListomarilj' said: Man-beings dwell in the sky. on tiic farther .side of the visible sky [the ground separating this from the world above it].
Tca" Dediodiea'da"gwi' Tca" Deio'denda"i' Tca" Wa'wadon'nia'
It itself formed
The Therefrom it it employed The where therefor where
It was established
The
WHERE
Tca" Io*""hwendjia'de" wa'wa'do"
The
WHERE
It earth EXTANT IS
It oame
TO BE
NE" The
oi'hwaga'io"
It matter (is)
ANCIENT.
Ksoda'hiV-ge""hir,
My ffrand- fathtr
hwi'ks
five
tea'
ge°"h!r
ne
the
.so mrtny they matured in body
hofithoiti'hii''gwa' ne" hi'ia
the verily
the where
hodik.sten'a"
they iiiicient
ge"'s
they it tell did habitually
ne'
the
hao"''hwrr
he himself
custom- arily
next HI order
hothon'de'
he it heard
nil le
were that
litis)
tea'' iu^hadii*ho"de"\ na'ie ne nao" 'nwii o" K(
the sueh their relation that
where Us) kind of. (it is)
'ha"gwa\ Pha'do"k ge'^'s: Ena'gee' ne" on'gwe''^ gao'^ hi. goii'wa
did. He it said enstom- They abide the man- it .^ky in
habitually arily: being
hathoia-
lie it tell
oThe classific conceptual term oiigwe". having no discernable grammatic affix, is what gramma- rians call a primitive word, and has both a singular and a collective denotation. It signifies "man- kind, man. human beings; a human being, a person." But its original meaning was "man-being" or "primal being," which signified collectively those beings who preceded man in existence and exceeded him in wisdom and effective power, the personified bodies and elements of nature, the gods and demigods of later myth and legend, who were endowed by an imputative mode of reasoning with anthropic form and attributes additi<nial to those normally characteristic of the particular bodies or elements that they represented. But, after the recognition of man as a species different from all others, consequent upon wider human experience and more exact knowledge, and after these had pushed back from the immediate fireside and community most of the reified fictions of savage men- tation, a time came when it became needful to distinguish between the man-being, a human being, and the man-being, a reified personification of a body or element of nature; in short, to distinguish between what human experience had found to be "real, genuine, native," and what was the con- verse. Hence, the limiting term oii we", signifying "native, real, genuine, original," was combined with ongwe', thus forming oiigwe'-ofiwe', which .^^ignifies "native, real, or genuine man-being," hence, "man, human being." But after the advent of trans-Atlantic peoples the antithesis was transferred unconsciously from the "primal being." or "man-being." the reified concepts of myth and legend, to "white human being," denotive of any trans-Atlantic person. So, in this legend, when applied to times previous to the advent of man the word oiigwe' usually denotes a man-being that is a personification, one of the gods of the myths, one of that vague class of primal beings of which man was regarded bv Iroqunian and Dther sages as a characteristic type.
141
142
IROQUOIAN COSMOLOGY
TETH. ANN. 21
The lodges they .severally possess are custoiiiarily long. Jii the end of the lodges there are spread out strijjs of rough hark whereon lie the several mats (beds). There it is that, verily, all pass the night.
Early in the morning the warriors are in the habit of going to hunt and, as is their custom, they return every evening.
In that place there lived two persons, both down-fended, and both persons of worth. Verily, one of these persons was a woman-being, a person of worth, and down-fended; besides her there was a man- being, a person of worth, and down-fended.
In the end of the lodge then* was a doorway. On the one side of it the woman-being abode, and on the other side of it the man-being abode.
SI" hiigwa'dr
far side of it
yonder
hodino^'saiefi'do"',
tliey lodge have plurally.
tea" ne"tho'
the there
where
honno"'h\vo'ytha-.
they (m.) stay over night.
9 10 11 12 13
tea" gae"''hia'de\
tlie where
Tea"'
The where
it sky is extant.
heiotno"'so"kda'
there it lodge ends
ganakdage"hefido"
it mat lay i)lurally.
Gano"'se'djrs ge"'s tea"
It lodge long custom- the
jihirally (are) arily where
ne^'tho' ge"'sowaienda'die'
there it rough bark is
spread along
Ne"tho' hi'hV ^^ao^we'jyi'
There verily. it all
(entire)
Na'ie' ne" ' he"'ge"djik ho"'defidionVwas ne" hodi'sge"'age"da%
the
That
(it is)
hondowii'thiV
they go to hunt habitually
ne"
the
early in the morning
hence they depart repeated 1 y
the
they (are) warriors (mat-hearers),
Shadi'io"k
'ho"k
custom- arily.
They returned home habitually
Na'ie'
That
(it is)
de'hiiiVdano'we"'
ne"tho'
there
oga'
evening after evening
de>hni"den\ dehiia'dage
they (m.) two they (m.) two
abode, are persons,
sre"
custom- arilv.
de^hninoa'do"\"
they (m. I two are down-fended.
he""deir,
he abides,
they (m.) two are per- sons of w'orth.
e''defi\
she abides,
hofi'gwe^
he man- being (is)
Tea"
The where
hagwa'di'
side of it
ne"tho'
there
Na'ie'
That
(it is)
eiiVdrmo'we"',
she is a person of worth.
ne
the
hi'ia'
verily
deienoji'do"';
she (is) down-fended;
tcieiiV'dada'
she is one person
a^'so"' ne"
still, the
haia'dano'we"", de'hanoii'do"".
he is a person of worth.
he (is) down-fended.
heiotno" 'so"kda'
there it lodge ends
ne"tho'
there
ga'nhoga'hen'diV,
it is doorway.
ne"tho'
there
e"den"
ne
the that
na
that one
ne agon gwe ,
the she man-
heing (is):
ne" hoii'gwe' he""den\
he abides.
she abides
sgaga'di'
one side on
agon gwe
she man- being (is)
shaia"dadsl,
he one person
(is)
Sgaga'di'
One side on
hagwa'di'
side of it
the that
he man- being (is)
"Down-fended. This compound approximately describes a feature characteristic of a primitive Iroquoian custom, which required that certain children should be strictly hidden from the sight of all persons save a trustee until they reached the age of puberty. The better to guard the ward from access the down of the cat-tail flag was carefully scattered about the place of concealment, so that no person could pass into the forbidden place without first disturbing the down and so indicat- ing invasion of the guarded precinct; hence, it is proposed to apply a literal rendering of the Iro- quoian term '■ down-fended " to a person so concealed. Persons so hidden were regarded as uncanny and as endowed with an tinusual measure of orenda, or magic potence.
ONONDAGA VERSION
148
Sometime afterward, then, this came to pass. As soon as all the man-lieinus had severally departed tiiis woman-being came forth and went thither and, moreover, arrived at the place where the man- being abode, and she carried a conil) with her. She said: "Do thou arise; let me disentangle th\- hair." Now, verily, he arose, and then, moreover, she disentangled his hair, and straightened it out. It con- tinued in this manner day after day.
Sometime afterward her kindred were surprised. It seems that the life of the maiden was now changed. Day after day it became more and more manifest that now she would give birth to a child. Now, moreover, her mother, the ancient one, became aware of it. Then, verily, she questioned her, saying to the maiden: '' Moi-eover, what manner of person is to be joint parent with thee?" The maiden said
Gain'gwa' nwa'ofini'she'' o'ne"' tho'ne"' nwa'awe""ha'. Ganio"
Some (time) so (long) it lasted now thus (here) so it earn e to pass. So soon as
gagwe'gi' wa'hoii'dendion'gwa' o'ne"" dagiliage""nh!r neii'ge"'
it all (entire) they departed plurally now thence she (z.) came this (it is)
ne" agon'gwe' ne"tho"
the she man- there
being (is)
tea" non'we' he"''defi
thence she (z.) came forth
nhwa"we', ne"tho' di" hwa'ga'io"'
thither she (z.) there besides
went
there she iz.) arrived
e'ha'wf ne"
the the place where
ne" heii'gwe'. na'ie' ne"
he is the he man- that the she it bear- the
(abides) being (is) (it is) ing is
gana"da". Wage""hen": "Satge""ha'. Dagoiiio'dai"sia'." O'ne"'
it comb (is). She (z.) said: " Do thou arise. Lut me dress thy hair.'' Nciw,
hi'ia' da'hatge""ha\ tho'ge' o'ne"' di" hi'iiV wa'thoio'dai"sia\
she his hair did dress,
of course,
thence he did arise.
at that
(time)
wa'tgaga^tcUr ne^' hoge^'if.
she (z.) it untangled the his hair
besides, of
course,
ni'io't.
.^io it con- tinued to be.
Gain'gwiV
Some (time)
ae"aoncrwe"diV
her people
(it is).
nwa'ofini'she'
SCI (long! t lasted
Na'ie'
That (it is)
ne" o'he"",senk ne"tho"
the day after day there
tea"
the where
o la
(it is) other
o ne"
now
o'ne"'
now
wa*'hondien'*'hrL' gwa" ne''
they were surprised seemingly the
ni'io't tea" ago'n'he' ne"
sn it is
the where
she lives ihe
(is alive)
ek.sago'na". Tca^' o'he"''8enk heiotgonda^gwi' daiotge"'iiia'die'
she maid The day after day it is unceasing thence it becomes man-
(large child). where ifest more and more
tea'' oien'det o'ne"" tea" e"iowiaienda-'nha'. O'ne"' di"
the it is know- now the she (z.) child will have. Now, besides, where able where
wa'ontdo'ka' ne" gok'sten'a''. Tho^'ge' o'ne"' hi'iiV wa'ondadei'-
she it noticed the she elder one At that now, of she her
(is). (lime) course, questioned
hwaneii'do"' ne" eksiVgo'na^ wa'a'^hen': ''Son" di" noiiwa'-
repeatedly the shemaid she it said: " Who besides kind of (large child j
ho"de"' djiade'do""ne'r' Hiia" ste"" de'aga'we"' ne" eksa'go'na'.
thing ye two are going to Not anything she it said the shemaid
' have otTspring?" (it is) (large child).
1
2 3 i 5 6 7
8 9 10 11 12 13 14 15
144
IBOQUOIAN COSMOLOGY
[ETH. ANN. 21
nothing in, reply. So, now, at tliat tinif, the man-being noticed that he began to be ill. For sonic time it continued thus, when, verily, his mother came to the place where he lay. She said: "Where is the place wherein thou art ill?" Then the man-being said in reply: " Oh, my mother! I will now tell thee that I, alas, am about to die." And his mother replied, .saying: "What manner of thing is meant by thy saying 'I shall die?'"
It is said that they who dwelt there did not know what it is for one to sa}- "I shall die." And the reason of it was that no one living there on the sky had ever theretofore died. At that time he said: "And, verily, this will come to pass when I die: M}- life will go forth. Moreover, my bodj' will become cold. Oh, my
Da'. tho"ge' o'ne"'
."o at that now
(time)
wa''hono'"'hwak'de"'.
he became ill.
o'ne"' hi'iiV ne"
now, of course, the
9 10 11 12 13 14 15
of course, verily
henda'gif. Wa'a"hen'
ne" hen'gwe' wa'hatdo'ka' tea" o'ne"'
the he man- he it noticed the now
being (is) where
Gain'gwa' nwa'oiini'.she' ne"tho' ni'io't
Some (time) so (long) it lasted there so it is
hono"ha' ne"tho' wa'e'io"' tea" non'we'
his mother there she arrived the the place
the where
he lay. She it said:
O'ne"' ne" hen'gwe
Now the he man-
being (is)
ne"
the
tho'ie"'
"Gain" noii'we' nisano""hwak'dani'?"
"Where (is) the place .soit thee pain (illness) causes?"
ni'ha'weiT: "Ageno"ha\ o'ne"' e"gonia-
so he replied: " Oh. mv mother, now I thee it
will tell
na'ie' ne ' ni"a' gi'heio""se'." Na'ie* ne" ga'wen'
that the I per- I am going to die." That the she it has
(it is) sonall.v (it is)
ne" hono"ha", wa'a"hen': " Ho't nonwa'ho"de"
the his mother. she it said: " What kind of thing
(is it)
i-sa'do"k: 'E"gi-he'ia'?"'
thou it art ' I will die?' "
.^a.ving:
Na'ie' ne". ia'ke"', tea" hadinil'gee" hiia"
That the, it is said, the they (m,) dwell not
(it is) where
ne" son" nonwa'ho"de"" aia'"hen': "E"gi'he'ia'
the what kind of thing one it should "I will die."
(who) (it is) say:
honnia"ha" ne" hiia" hweii'do"' de'agawe"'he'io"' tea" hadina'gee'
it causes the not ever one has died the they (m.) dwell
(makes matter) (it is) where
ne" ne"tho' gao"'hia"ge'. O'ne"' hi'itV tho''ge' w;vhe""hen':
the there it sky on. Now, of at that he it said:
course, time,
said
gefi'da' tea"
it signifies the where
de'hadiieiide'i'
they it know
Na'ie' gai'-
That it
(it is)
o'ne"'
now ( when )
e"gi'he'ia',
I will die.
"Na'ie' ne" tho'ne"' ne"iawe""ha ne"
"That the here so it will come to the
(it is) (this way) pa.ss
Na'ie' ne" e°gaiage"''nha" ne" agadon'he''sa'. E"gana'no'sda'
That the it will go out. the my life It will become cold
(it is) (lifehood).
di" ne" gia'df'ge'. Ageno"hri'. tho'ne"' ne"'siea" ne" kga'-
be- the my body on. My mother, this way so thou it wilt the my
sides do
ONONDAGA VERSION
145
niotherl thus shiilt thuu do on my eyes: Thou must lay both thy hands on both sides. And, moreover, thou must keep thy eyes fixed thereon when thou thinkest that now he is [I am] nearly dead. So soon as thou seest that my breathing is being made to become less, then, and not till then, must thou think that now it is that he is about to die. And then, moreover, thou wilt place thy two hands on both my eyes. Now, I shall tell thee another thing. Ye must make a burial-case. When ye finish the task of making it, then, moreover, ye must place my body therein, and, moreover, ye must lay it up in a high place."
Now, verily, she, the ancient one, had her eyes fixed on him. So soon as she i)elieved that now he was about to die. she placed both her hands on his eyes. Just so soon as she did this she began to weep. Moreover, all those who abode in the lodge were also affected in the same waj'; they all wept. Sometime after he had died they set
hi"'ge". De"'se"'nia"hen" dedjao""gwi\ Ne^'tho' di"', ne"ska'ha"k
on both sides. There besides there it thy ej'es
will be on
e"'se'!r o'ne"' tho'^ha' e"gi''he'ifV. Ganio" e"satgat'-
thovi wilt now almost I will die. So soon as tlion it wilt
decide
hwa' tea'' gadon'ie"s de"diosthwa'di'ha'die' o'ne"' ha^'sfi' e"'se'a'
see the I am breath- it will continue to grow less now
eyes on. Thou thy two hands
on (the'm) wilt lay
ne"' o'nf"' " '
the nov
the I am breath- where ing
just then thou wilt decide
o'ne"'-khe"" tho"ha' e"'he"'he'ia\ O'ne"' df kga'hi"ge' de"'-
nearly
he will die.
Now
besides my eyes on
It IS
other
se"'nia"'h(MT dedjao""gwr. O'ne"'
thy two hands on on both sides. Now
(them) wilt lay
ne'' e"swa'son'nia' ne" ga''ho'"'sii'.
the will ye it make the it case
(burial-case).
ne"tho' df e""sowai!Vdofi'dak. he'tke"" di" e"swa"heii'.
thou
Na'ie'
e"goniatho'ie"\
will I thee tell it. That
(it is)
Ne"' o'ne"' e"'swadienno"'kde"'
The now will ye task finish
be- sides
ye mv bodv will incase,
up high
be- ye it will up-lay." sides
O'ne"' ne" gok'steii'a' ne"tho' hi'ia' de'hoga"ha'. Ganio"
Now
she (1e- now,
cided
wiVdio^'niji'^ien'
she laid her two hands on them
nwtVeie'a' o'ne"
so she it did now
she elder
one (is)
hi'a'
verily,
ne"'
the
there,
tho"ha'
' nearly
haga'hr'ge"
his eyes on.
verily.
8he(z.) had her eyes on him.
wa"dio"'shent'hwa"
she wept.
a'he"'he'isV,
he would die,
Agwa's
Very
Gagwe'gi'
It nil
tho"ge'
at that
(time)
ganio''
so soon
So soon as
o'ne"'
now
ne"tho'
thus
dr' tea" niio°^'
be- sides
the so it (is)
where many
gano"sg'on'wa' e"den' ne^tho^ o"' nwa'awe'^'ha', wa'dio"'shenthw-
it lodge in they (in- there too so it came to pass, they (indef.) plurally
they (in- def.) abode
a"ho"'
wept
gagwegi'.
it all. 21 ETH— Oo-
Gaifi'gwfi' nwa'oiini'she' hawe"'he'io°' o'ne"'
Some so it lasted he is dead now
(time)
—10
1
2 3 ■i 5 6 7 8 9
10 11 12 13
14(5
IROQUOIAN COSMOLOGY
[KTH. ANN. 21
themselves to work, inakiii}>' a Ijuiial-casc ^lorccncr. so soon as they liad liiiished their task they plaeed his liody therein, and aix) hiid it lip in a iiiyh place.
.Sometime after they had laid the hiirial-case in the hi^h place, the maiden, now a woman-being, gav^e birth to a child, which was a female, a woman-being. Then the ancient one [elder one, the mother of the maiden] said: ••!Moreo\er, what manner of person is the father of the child!'" The maiden said nothing in reply.
The girl child grew rapidly in size. It was not long after this that the girl child was running about. Suddenh', it seems, the girl child began to weep. It was impossible to stop her. Five are the number of days, it is said, that the girl child continued to weep. Then the elder one [her grandmother] said: "'Do ye show her the biirial-case lying there in the high place." Now, verily, they carried
wa'hodiio'de""ha', wa'hadi'.son'nia'
they (ui. I worked, they (m. ) it made
o'ne"' wa'hondiienno''kde"' o'ne"'
now they (their) tasl^ finished now
ne" ga'ho""sa'. Ganio" di"
the
it case (burial-oase)
ne"tho
there
So soon be-
as sides
wiVhoiTwaitVdon'dak,
they liis body incased,
3
■4
5
6
7
8
9
10
11
12
13
14
he"'tke"" o"'nr wa'hadi"herr.
up high also they (m.) it up-laid.
Gaiii'gwa'
Some (tiinei
tho"ge" ne"'
at that the
(time)
daienda''iiha\
of an iniaiit
nwa'ofini'she' ne" he"tke"
s»M long) it lasted tlie np high
ek.sa'go'nrr, ne" agon'gwe
she maiden, the
ne '
the
gok'sten'a'
she elder one
she man- being (is)
e'^he"', agoiTgwe'' ne" eksa"a
she (is) man- the
being
waTrhen": •'Son"
slie lis) female
liiey it had now
up-laid
o'ne"', wa'agoksiv-
then, she became
possessed
Tho"ge o'ne"'
she infant At that now
(is). (time)
di" nonwa'ho"de"'
she it said:
kind of person
ne
the
it lasted (long)
it is pos- sible
hwsV'he's
weeping
gok'steil'a' :
she elder one:
now
•■ Who be-
(isit) sides
eksa"a' ago"ni''hii'?" Hiia" ste"" de'aga'weiT ne"
she infant her father (it Not any- she it has said the
(is) is)?" (it is) thing
Godi'sno'we' tea" gododi'ha'die" ne"
she grew rap- the she continued to the
idly where grow in size
de'aofinishe"!' o'ne"' ne"'tho' eda'khe's ne"
at that she ran the
place alxait
gwa" o'ne"' ne" eksa"a' wa"o"'sa'we"' wa'dio"'shent'hwa",
it now the she child she began she wept. Xot
seems (it is)
de'a'wet aionni'qhe"". Hwi'ks niwefidage'', ia'ge"", deio"'shent-
she it would Five so many it day it is she goes about
stop. in number (is), said,
ne' eksa"a'. Tho''ge' o'ne"" wa'a'heii" ne"
the she child. At that now she it said the
(is) (time)
" Etchina"do"s tea" tga'ho"'sa"ha'." O'ne"' hi'ia'
'* Do ye it show the there it case Now, oi course
tu her where uj>-]ies." (.verily),
elvsa ^o na .
she maiden, (is)
ek^sa'Ti'. Hiia''
she infant (isi. Not
(it is)
eksa"a'. Dien"ha'
she infant. Suddenly
Hiia"
HKWITT]
ONONDAGA A'SRSION
147
hpr person, and caused her to stand up high there. Then the girl child looked at it [the corpse], and then she ceased her weeping-, and also she was pleased. It was a long time before thej' withdrew her; and it was not a long time before she again began to weep. Now, verily, the}' again carried her person, and. moreover, they caused her to stand there again. So, it continued thus, that, day after day, tho}^ were in the habit of carrying her, and causing her to stand there on the high place. It was not long liefore she liy lier own efforts was able to climl) up to the place where lay the dead man-being. Thus it continued to be that she at all times went to view it.
Some time afterward it thus came to pass that she came down again bringing with her what was called an armlet, that being the kind of thing that the dead man-being had clasped about his arms, and, being of the wampum variety, it was, it is said, fine-looking.
wahodii!Vde""hawa' ne"tho' he"tke"' wa'diondatde"'sda'.
they her person carried there np hiurh
O'ne'"
they (indef.) hercaused Now
to stand. (it is)
wa'ontgat'hwa' ne" eksiV'iV; tho"'ge" o'ne"' wa'onni'qhe"' tea"
she it lookeil at the she child nt tlmt now she it ceased
(is); (time)
deio^'shefifhwas, wa'ontcennon'nisi'
she is weeping. she was pleased
the where
o ni
also.
Aoiiiii'she'i"
It lasted (long)
o ne
now
saiondadiirdo""tka . Na'ie' ne"
again they her person That the withdrew. (it is)
he" donsriio""shent'hw:i\ O'ne'
again she wei)t. Now,
not
do'iTonni'she'i'
it lasted (long)
hi'uV .srishao'odii:Vde""hriwti\
again
01 course, verily,
ne''tho" df
there be-
sides
up liigh
\va\shagodide"'sda'.
they her caused to stand.
again they her person carried,
O'ne"' ne"tho'
Now there
so it is day after
day
de"'sthir. Hiia-'
to Stand. Not
they lier person carried customarily
d<''aonni'she*'i' o'ne"
it lasted (long) now
lip hiyh
o'a'o"dlw;V
she herself
non'we' tg'a''h:f
the place
wiVs wfreiji''fhe"' tea
her- she climbed the the place there it
.self up where np-lay
Ne^'tho" ni'io't ekdo"''ne's diiot'gont.
There so it is she it cnstoraarily at all times,
went \i} see
Gaiii'gwa' nwa'onni'she^ o'ne"' ne^'tho''
ne '
the
also they her
caused
wiVofidadie'na-
she herself helped to do it
hawe"'ho'io"'.
he is dead.
Some (time)
io"-kweMie'"''diV
again she descended
nonwa'ho"de"'
kind of thing.
so it lasted
thus
nwtVawe'" iia' dofida-
so it came to pass thence
tcie'ha'wf ie"'nentcha'nhas'tha" gaia'djr, na"
she it brought one it uses for armlet it is called. that
again one
hi'ia" hotnef5tcha"nhu''ho"' ne" hawe"'he'io"',
veri]\-, he hi.s arm has wrapped around the he is dead, plurally
otko";r nonw:iiK)"d(''"\ oiii'ne', ia'ke"'. WaM'hefi" ne"
itwampum kind of thing, it(is)fine, itissaid. Sheitsaid the
ni'io't o'he""senk shagodiiri'de""hawas he"tke"' ()"nr shagodi- „
( 8 9 10 11 12 13 14
148 IROQUOIAN COSMOLOGY (eth. asn. 21
The older one said: '* What nianner of thino- caused thee to remove it? " The girl child replied, saying: " My father said: 'Do thou remove it. It will belong to thee. I, verily, am thy parent.' " Tlie elder one said nothing more. It continued thu* that customarily, as soon as another day came, she would again climb to the place \vhere the burial-case lay. So, now, verily, all those who were in the lodge paid no more attention to her, merely watching her grow in size. Thus it contin- ued that day after day, at all times, she continued to go to see it [the corpse]. They heard them conversing, it is said, and they also heard, it is told, what the two said. After a while she again came down bringing with her a necklace which the dead man-l»eing had had around his neck, and which she had removed. She, it is reported, said: "Oh, my grandmother! My father gave this to me; that is the reason I
«
gok'sten'a': "Ho't nonwa'ho"de"' daioi'hwa"khe' tea" waska"-
1 she elder one: "What kind of thing it is reason of it the thou
(is it) where didst
tcia'?" Diiiei'hwiVsa'gwa' ne" eksiVa' Wii'a'iien": "(i'ni'ha"
2 remove Slie it replied the she child she itsaid: "Mv father
it?"
wa'he'-heiT', 'Sga"tcia'. I's er'sa'we"k. I"' hi'ia" gon'ha'wa'.'"
3 he it said, ' Do thon Thon thou it wilt . I verily, I thy parent am.'"
it remove. own. ' (it is),
Hiia" ste"'' de'tciaga'we"" ne" gok'sten'a'. Ke"tho' ni'io't
4 Not any- again she it said tlie she elder one. Thus so it is (it is) thing
ge^'s ganio" wa'o'he""nha o'ne"' he" saieiv'the"" tea" non'we'
5 custom- so soon it day became now again again she the the place
ariiy as climbed up where
tga'ho"'sa"ha'. Da". o'ue"' hi'ia" tea" ni'heii'nadi" ne"
6 there it case up-lay. So, now, verily, the so they (m.) arc the
where many in number
gano'"sgon'wa' hr'nni"den" hiiu" de'shonnasdei'sdi". ne"'tho'
7 it lodge in they (m. I abide not they (m.) again pay there
attention to it,
geiTgwii' de'hadiga"ha" tea" gododi'ha'die'. Ne"tho' ni'io't
8 only they (m.) their eyes the she continued to There .so it is
had on it where grow.
diiot'gont heioiitgat'hwas o'he'"'senk. Honuathofi'de", ia'ke"',
9 at all times thither she went to day after day. They (m.l it heard, it is said,
see it
de'hodi'tha', honnathoiTde" o"nr, ia'ke"", ne"' ste""' gwa"
10 they(m.)con- thev (m.) it heard also, it is said, the any- seem-
versed, thing ingly
noiiwa'ho"de"' de'hia'do"k. DieiT'ha gwa"' o'ne"' he"
11 kind of thing ■ they two (m.) Suddenly, seem- now again
kept saying. ingly,
dondaio"'kwe'ne""da' tcie'ha'wi' ne" ion'ni'dias'tha' ne"
12 thence she again descended she it brought the one uses it as a the
again necklace
ho'dien"nii' ne" hawe"'he'io"', na'ie' o""ke"' goga'tcien'ha'die'.
13 he had had it the he is dead, that this time, she came, having around his neck (it is) removed it.
Wa'a'heii", ia'ke"": "Gso'da'ha', g"ni-ha"' waha'gwe"' nefi'ge"';
1* Sheit.said, itissaid: " My grandmother, my father he it gave to me this(itis);
na'ie' gai'hoiinia"ha' wa'kga"tcia'." O'ne",' ia'ke"', tea"
15 that it it causes I it removed," Now, itissaid, the
(it is) where
ONONDAGA VERSION
149
removed it." So, it is reported, until the time she was full-grown, she was in the habit of going to view the place where lay the burial- case.
At that time, it is reported, her father said: "Now, my child, verily, thou hast o-rown to maturity. Moreover, I will decide upon the time when thou shalt marry." Some time afterward he said: "Thou must tell thy mother, saj-ing: 'My father said to me, "Now thou must marry."" Now, moreover, verily, thy mother must make loaves of bread, and it must till a large forehead-strap-borne basket. Now, moreover, thou must make the breafi, and thou nuist have it ready by the time it becomes night."
Truly, it thus came to pass. It became night, and, verilv, the elder one had it all ready. She said: "I have now made it ready. The basket is even now full of bread." Now, the maiden affain climbed
nwiVofini'she"
sii (lonK) it Iflstt'd
heiagodo'dr
thither slie grew to full size
ne"'tho' ekdo""ne's tea"' noiTwe'
there she it went habit- -.the the place
ually to >ee where
tga'iiil" lie"' ga'ho""sa'.
there it the it case (Vjurial-
iip-lay oasej.
Tho"ge', ia'ke"', o'ne'
At that it is said, now
itiniej,
hi'iil" gon'ha'wil'
verily, I thy i)arent am
wa"he"'hen" lie"' ago''ni"ha':
he it said the her father:
wii'sadodia'ga'.
thou hast grown up.
niga'ha'wi' tea"
there it bears it the (the time) ^vhere
wahe"'hen"'
he it said:
e".sania'khe'."
thou wilt marry."
'O'ne"'
"Now
(it is)
1" di"' e"tgenno""do"" gain"
I it shall will where
(decide it),
nwaonni'she" o'ne"'
so (long) it lasted now
more- over
I
(it is)
Gain'gwa'
Some (time)
•E"'sheiatho'ie"' ne" sano"ha'
• Thou her wilt tell the thy mother
goii'has g"ni'hri''. O'ne"' e"sania'khe".'"
me, my father. Now wilt thou marry.' "
saying,
e"ie'h;l'gonnia'"hen' ne" sano''ha',
she bread will make the thy mother, repeatedly
e"'si'hen", ' Wa'ha
\vilt thou it say,
O'ne"
Now,
more- over.
•Head- dressed
hi'ia'
verilv,
na le
that (it is)
ne"
the
di"
ore- .'er.
e"g'aa"seik
it will till a basket
ontge'da'.sthiV grra*'sa\ O'ne"' di' e"8ha*'g*on'nia' e"saiennenda''ik
it basket.
one bears it by the forehead-strap
tea'' nig'aiia'wr
tliere it it bears
(time)
Do'o'e"s ne^tho
Now,
more- over,
thou bread wilt make
thou it wilt have ready
the where
ne'
the
e"m'gak/'
iLwill be dark."
1
2 3
4 5 6
7
8
9
10
It is true
gagwe'gi'
it all
thus
gaiennenda*"i*
she it had ready
wrfgadadeiennendiV'nhtV.
I my preparations have finished.
|
O'ne"' |
ne" |
na' |
ne" |
|
Now |
that one |
the that |
that one |
nwa"awe""ha". Wa'o"'gak o'ne"' hi'ia'
so it came to pass. It became now, verily, 11
night
■" ne" gok'sten'a'. Wa'a'hen": "O'ne"'
the Hhe elder She it said: "Now 1^
one (is),
O'ne"' g«Ta"sei' ne" o'ha"gwrr.''
Now it liasket the it bread." lo
(is) full
eksa^go'na' saieii^the"' tea'' noii'we'
she maiden again she up- the the place 14
climbed
where
150
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
up to the place where lay the buiial-case. At that time thej- heard her say: "My mother has now matle everything ready." He then replied: "To-morrow thou must depart; early in tlie morning thou must depart. The distance from here to the place where lives the one whom thou wilt marry is such that thou wilt spend one night on thy way thither. And lie is a chief whom thou art to marry, and his name, hy repute, is He-holds-the-earth."
Now the next day she dressed herself. As .soon as she was read}' she then again ran, going again to the place where lay the dead man-being. Then she told him, .saying: "The time for me to depart has arrived." Now, at that time he told her, saying: "Do thou have courage. Th}- pathway throughout its course is terrifying, and the reason that it is so is that many man-beings are traveling to and fro along this pathway. Do not, moreover, speak in reply if
|
tga'ho"'sa"ha\ O'ne"' |
honnathon'de |
tea" wa'a'hf'ii": "O'ne"', |
|
|
1 |
there it burial-ea.se Now up-lie.s. |
they (ni.) it heard |
the she it said: "Now where |
|
wrreieflneiidjVnhrr ne"' |
agno'iia ." |
Tho"g'e' o'ne"' ni'ha'wen': |
|
|
2 |
she lier preparations the hus tinishert |
my mother." |
At that now thence he replied: (timet |
|
''K"io*he""nha o'ne"' |
e".sa'defi'dia. |
He"ge"djik o'ne"' e"sa'- |
|
|
3 |
"It^will lieeome day now (tonitirrow) |
thou wilt depart. |
Early in tlie now thou morning wilt |
|
den'dia . vSga'da' e".sefino"'hwe'tci:V |
tea" niio'we" tganadfi'ie"' |
||
|
4 |
(ieparl. One it is thou |
wilt stay over night |
the so it is dis- there it village where tant lies |
|
tea"' non'we' thana'g |
ee" ne" e" |
djinia'khe'. Ha'seiinowa'ne"' |
|
|
5 |
the the place there he the ye two will marry. He is a chief where dwells |
na'ie' ne" e"djinia'khe\ Hao""hwendjiawa"gi' ni'ha'sen'no"de"'."
that the ve two will uuirrv. He-it-carth-holds such his name (is)
(it is) ' kind of."
Wa'o'he""nha' tho"ge' o'ne"" wa'onde'seii'nia'. Ganio" wiVoii-
It became day
de".sa'
herself feady
o ne
now
noil we"
9 the place
tho'ie"^
10 him
at that (time)
tho"ge'
at that (time)
tga'ho"''sa''ha
there it burial-case up-lies
wtVa'hen";
she it said:
she herself dressed.
she made
donsriiona"dat ne'^tho' nhoiisa'ie"' tea*
there
tliither again she ran
thither again the
she went where
"O'ne"
"Now
ne" hawe""he'io"". Tho"ge' wahonwa-
the he is dead. At that she told
(time)
hw£Vga'he'"g tea" o'ne"' e"ga'-
it has arrived the now 1 shall
the where
deiTdiil'." Tho"ge' o'ne"' washagotho'ie"" wa'he""hen"
11 depari.' .^t that now he her told she it said:
.■\t that (time)
Deiodeno"'hiani"di
12 it is terrifying
tea"
the where
lion we
the place
nheiotha'hi'uofi"
has its
tea"
thither it path has it course
na'ie gai'honnia hfi tea ne tho' ni lo't
13 that it it causes the there so it is
{it is) where
wen'ie' tea" non'we' nheiotha'hi'noii' honnato-iVde' ne"' on'sfwe'.
the where
; "Djia'ke"'.
"Di) thou have courage.
na'ie' ne"
that the
(itis)
deiagoiinada-
they (anthr. ) travel
11
numbers
the the place where
thither it path has its course
thev are numerous the
man-being.
HEWITT] ONONDAGA VERSION 151
sonio porson. whoever he may be, iiddresses words to thee. And when thou hast o-one one half of thj- journey, thou wilt come to a river there, and, moreover, the iloating log whereon persons cross is maple. When thou dost arri\e there, th(Mi thou wilt l^now that thou art half- wav on thy journey. Then thou wilt cross the I'ivei-, and also pass on. Thou must continue to travel without interruption. And thou wilt have traveled some time before thou arrivest at the place whei-e thou wilt see a large field. Thou wilt see there, moreover, a lodge standing not far away. And there beside the lodge stands the tree that is called Tooth." Moreover, the blossoms this standing tree bears cause that world to be light, making it light for the man-beings dwellin"' there.
'A''gwi' dV de"tcada'dia do'gat hi'ia' e"iesawenna"nha' ne"
Di)itnot, more- thou wilt speak it it he so. verily, one thee words the
over. in reply will address to
son" gwiV noiiwa'ho"de"'. Na'ie' ne" tea" dewa'sen'no"' tea"
who seem- kind of person. Thiit the the it half is the
ingly (it is) where where
niio'we" nhe""se' ne"tho" tge"'hio""hwada'die", nil'ie' di" ne"
soilisdis- thither thou there there it river extends itself that more- the
tant wilt be going along, (it is) over
o'hwa'VliV ne" gaen'do' tea" noii'we' deieia'hia"ktha\ Ne"
it maple the it log floats the the place one uses it stream The
where to cross.
o'ne'" ne"tho' he""sio"" o'ne"' e"'sea" o'ne"' tea" dewa'sefi'no"'
now there there thou now thou wilt now the it middle is
wilt arrive eonckule where
nhwiV'ge'. Tho"ge' o'ne"' de"'siia"hia k, e"sadongo''da' o"nr.
there I am At that now thou stream wilt thou wilt pass on also,
going. (time) cross,
HeiotgofidiVgwi' e"sa'deridion'ha'die\ Na'ie' ne" gain'gwa"
Without interru[ition thou wilt continue to That the some (time)
travel on. (it is) >
ne"ionni'she' tea" lie"satha'hi'ne" o'ne"' ha"sa' ne"tho' he""sio"'
so it will last the thither thou wilt be now just then there there thou
where traveling wilt arrive
tea" nofi'we' e"satgat'hwa', e"shendage""nha' na'ie' ne" tga-
thc the place thou it \vilt see, thou a clearing (field) that the there
\vlKTe wilt sec (it is)
'hendaie''''gowa'ne"'. E"sge""nhfi" di" ne"tho' gwiV'tho" tgano"'-
it field lies great. Thou it wilt see, more- there nearby there it
over,
sa'ie"". Na'ie' ne"' gano"'.sak'da' ne"tho' fira"he' na'ie' ne"
lodge That the it lodge beside there it tree that the
lies. (it is) stands (it is)
Ono"dja'" gaendaia'dji'. Na'ie' ne" di"' tea" awe"'ha'ha'gi'
It Tooth it tree (is) called. That the more- the it is full of flowers
(it is) ftver where
neii'ge"' ga"he' tea" ne"tho' diio"'hwendjiri'de' deio'hathe"di',
this (it is) it tree the there there it world (earth) is it it causes to be
stands where present light,
na'ie' ne" na'ie' de'hodi'hathe"dani' tea" ne"tho' ena'gee'
there thev dwell
|
that (it is) |
the that (it is) |
it it them causes to be light for |
the where |
|
ne" |
ofi'gwe'. |
||
|
the |
man- being. |
4
5
6
7
8
!>
10
11
12
13
14
15
' Probably the yellow dog-tooth violet, Erythronium americanum.
152 IROQUOIAN COSMOLOGY [f.th. anx. 21
"Sufli, in kind, is the tree that stands beside the lodge. Just there is the lodge of the chief whom thou art to marry, and whom his people call He-holds-the-earth. When thou enterest the lodge, thou wilt look and see there in the middle of the lodge a mat spread, and there, on the mat, the chief lying down. Now, at that time, thou shalt lay thy basket down at his feet, and, moreover, thou shalt say: "Thou and I marr}'.' He will say nothing. When it becomes night, he who is lying down will spread for thee a skin robe at the foot of his mat. There thou wilt stay over night. As soon as it is day again, he will say: 'Do thou arise; do thou work. Customarily one who lives in the lodge of her spouse works.' Then, verily, thou must work. He will lay down a string of corn ears and, moreover, he will say: 'Thou must soak the corn and thou nuist make mush." At that time
"Ne"tho' nigaendo"de'" tea" gano"'sak'da' ga"he'. Ne"tho'
Thus so It tree (is) the it lodge be- it tree There
kind of where side stands,
gWiV ni"hono'"sa'ie"' ne"' ha'seiinowa'ne"' ne'' e"djinia'khe',
seem- there his lodge the he chief the ye two will
ingly stands (is) marry.
Hao'"hwefidjiawa"gr honwana'do'"'khwa' ne" haongwe"da'. Ne"
He-it-oarth-holds they him designate ■ the his pefiple. The
thereby
o'ne"' ne"tho' he"''sio"' ne" gano"sgon'wii' e"satgat'hwir tea"
now there there thou the it lodge in thou it wilt see the
wilt arrive where
ha'degano"s'he"' e"sge°"nha' ne"tho' ganak'do"', na'ie' ne"
just it lodge in thou it wilt there it mat (bed) that the
middle of see is spread, (it is;
ne"tho'' ganakda"ge' heMa'gii" ne" ha'seiinowa'ne"'. Tho"ge'
there it mat on he lies the he chief. At that
time
„ o'ne"' ne"tho' e"sat'a"sa'ieii' tea" nofi'we' ha'de'ha'si"dage"heiT',
now there thou thy basket the the just (where) his two feet
wilt lay where place are lying,
e"'si'hen^' df: ^ Wa ongiuia'khe'/ Hiia" ste"" tha^he"'^hen".
" thou it wilt more- * Thou I marry Not any- he it will say.
say, over: now.' (it Is) thing
Ne" o'ne"' e"io"gak na'ie' ne" tea" he"da'ga' ne"tho' e"'hie"*so'was
The now it will be- that the the he lies there he will spread for
come night (it is) where thee a mat i bark)
tea" nofi'we' hiVde'ha'srdade'nio"'. Ne"tlio' df e°8enno'"*hwet.
the (he just where his two feet There, more- thou wilt stay
where place end. over, over night.
Ganio" e"io'he""nh;V o'ne"" se" e"'he"'hen": ' Satge""ha'.
So soon it will be day now it is a mat- he it will say: ' Do thou arise,
as " ter of fact
Saio'de""ha'. Goio"de' ge"'s tea" e'hne"'hwas'he""." Tho"ge'
Do thou work. She works eus- the .she abides with her At that
tomarily where husband's family.' (time)
o'ne"' hi'ia' e"saio'de""ha-. 6ne""ha' e"'ha'ste°".sil'ien\ e"'he"'heii"
now, verily thou wilt work. It corn he a string of it "will he it will say,
lay down.
di'': ' p]"sene"'hanawe""da', e^sdji.sgon'nia / Tho"'ge' odjisdiv'ge'
■^"* more- ' Thou it corn wilt soak, thou mush wilt At that it tire on
over: make.' (time)
11
12 13
HEWITT] ONONDAGA VERSION 153
there will be a kettle of water set on the fire, As soon as it l)oils so that it is terrifying, thou must dissolve the meal therein. It must be lioiiing- when thou makest the musli. He himself will speak, saying: 'Do thou undress thyself.' Moreover, thou must there undress thyself. Thou must be in thy bare skin. Nowhere wilt thou have any garment on thy body. Now, the mush will be boiling, and the mush will be hot. Verily, on thj' body will fall in places the spatt<>ring mush. He will say: 'Thou must not shrink back from it;' moreover, he will have his eyes fixed on thee there. Do not shrink -back from it. So soon as it is cooked, thou shalt speak, sa^'ing: 'Now, verily, it is cooked; the mush is done.' He will arise, and, moreover, he will remove the kettle, and set it aside. Then, he will say: 'Do thou seat thyself on this side.' Now then, he will say: 'My slaves, ye dogs, do ye two come hither.' They two are
o'hne'ganos e"gana"djio'dak. Ganio" e"diowiia'he""ha' ne"tho'
it water it kettle will sit. So soon it will up-boil "" there 1
(fresh) as
tea'' deiodeno"'hiani"di' o'ne"' ne"tho' ne" othe"'tcha'
the it is terrifying now there the it meal 2
where (fiour)
he""sok. De"diowii:i'he""sek ne" o'ne"' e^sdjisgoiTniji'. Ha'o"'-
therethouit It will be up-boiling the now thou mush wilt He him- o
wilt immerne. make. self
hwti' e"thada'dia' &"'he"'hen": ' Sadadia'dawi'da"sia'.' Ne"tho'
he will speak he it will say; 'Do thou thyself disrobe.' There i
di" e"sadadiirdawi'dti"siii'. Sa'nesda'go''ks e"gen'k. Hiia" gat'ka'
more- thou thyself wilt disrobe. Thou thy bare skin it will be. Not any- 5
over, wilt be in where
da'de"djisadia'dawi"dik. O'ne"' ne" odjis'gwa' eMiowiia'he""sek,
thou wilt be robed. Now the it mush it will be up-boiling, 6
o'dai"hen' e"ge"'ks ne" odjis'gwa. Sia'di"ge' hi'ia' he"gaa"-
it is hot it will be the it mush. Thy body on of course it will be- *
come at-
sen' tea" e"watdjisgwadon'gwa'. E"'he"'hen": 'Hiia" thoiidslsa-
taohed the it itself mush will splatter. He it will say: ■ Not thou ^
to it where " (it is) shouldst
do""tka'.' Ne"tho' di" de"ie.saga"hii'k. 'A"gwi' thonda'sado""tka'.
flinch from There, more- he his two eyes will Do not thou shouldst flinch ^
it.' over, have on thee. do it from it.
Gank/' e"gri'ik o'ne"' de^tcada'diEV e'si^'hen": * O'ne"' hi'ia
So soon it will be now thoxi wilt speak thou wilt 'Now, verily
as cooked say:
wa'giVik, wagadjis'gwaik.' De"thatge'"'ha', o'ne"' df e"'haniV-
it is cooked, it mush is cooked.' Thence he will now more- he will H
iip-ri.MC, over remove
djiodfi'gwil', si" hagwii'di' c"'ha'ie"'. Tho"ge' o'ne"' e'"he'"-
the set kettle, yonder side of it he it will set .\t that now he it will 1-^
far do\vn. (time)
hen": " Sadien" ne"" hagwa'di'." Tho"ge' o'ne"' e""he"'hen":
say: "Do thou sit here side of it." At that now he it will sav: io
(time)
' Agetchene""sho"', dji"ha', ga'e' dofide'sne'.' Agwa's degni-
' My slaves .several, dogs, hither do ye two Very they (z.) 14
come.' two
10
154
IRliQUOIAN COSMOLOGY
(ETU. ANN. 21
very largo. As soon as they two arrive he will say: 'Do ye two lick her body where the mush has fallen on it.' And their tonjjues are like rough bark. They will lick thee, going over thy whole body, all along thy body. Blood will drop from the places where they will lick. Do not allow thy l)ody to Hinch therefrom. As soon as they two finish this task he will say: 'Now, do thou again put on thy raiment.' Now. moreover, thou must again dn>ss th3'self completelv. At that time he will tak(> the basket and set it down, saj'lng, moi-e- over: ' Now, thou and I marry.' So now, so far as they are concerned, the dogs, his slaves, they two will eat." That is what the dead man- being told her.
It became night. Now. at that time, they verily laid their bodies down, and they slept. It became day, and the sun was present yon- der when tiie maiden departed. She bore on her back by the forehead strap her basket of bread. Now, verilj', she traveled with a rapid
1
2
3
4
5
6
7
8
9
10
11
12
13
14
are large.
na'ie' ne'
that the
(it isi
gaeiTwa'
it rough l>arl( (file)
sia'da'2'e"s
So soon
they two will arrive
e"'he°'hen":
he it will sav:
' Etchikii'nent
'Do ye t\v(i lick lier
ia^odjisgwri*hr'so"\''
it mush has fallen on her ill ['laei's,'
ni'io't. E"saka'nent
so it is.
Na'ie'
That
(it is)
e"s'ni"sii'
ne
the
the where
ho"'
thy body on along.
Thev thee will " lick
De"tgatkwe"'sa'hi"nhri
Thence it blood will drop
they (z.] it two will tlni.sh
ne
the
( their) tongues
sia'dagwe'gi',
thy body entire,
tea" non'we' e"gnika'nfMlt.
'A"gwr
Tli> it not,
di" de"tcadadia'do""tka'
more- over,
e"'he"'hen":
he it will say:
gagwe'gi'.
it all.
e'"ha'ie"\
he it will set,
thou wilt flinch from it with thy body.
' O'ne"' sasadiiVdawi^'da^'
the where
Ganio''
So soon
the place
they (z.) two will lick (it).
' Now
Tho"ge'
At that (time)
e"'he"'hen"'
he it will sav
again (\o thou drcs.s thvself.'
e"gni''siV o'ne"'
they (z.) two now
as will finish it
O'ne"' df e"tca'.sei"sa'
thou thyself wilt re-dress
di":
more- over:
over,
de"'ha'a'sa"gwa'
he it basket will yc
take up
O'ne"' wtVonginia'khe'
'Now llinu I marry."
SI"
mder far
hiigwa'di'
side of it
Da', o'ne"'
So. now
ne
na
the that one that
ne
the
dji'"h!i' ne''
dogs the
hotchene""sho"
his slaves several
de"giadekhon'nia\"
they (z.) two will eat."
Na" wa'he"'heir' ne'' hawe"'he'io"'.
That he it said the he is dead.
(it is)
WaVgak. Tho"ge' o'ne"' hi'm' wiVhondiuVdiige'^heiV
now verilv
It became
night,
wrriioiiniVgak.
they (m.) went to sleep.
go'den'dion' ne"
she departe<l the
At that now
(time)
Wa'o'he"''nhri'
o ne
now
It became day
eksa'go'na'
she maiden.
ne
the
o'ha"gwa'.
it bread.
O'ne^
Now,
hi'iii"
verilv.
they their bodies laid down.
tgaa"gwtV tho^'ge'' o'ne"'
there it orb at that now
of light rested ( time )
WiVontge^'dat hi'la' ne" go'iV'sa'
She bore it by the verily, the her basket ftirehead-strap,
ontha'hi'ne' eianoii'die'. Hiia''
SI
yon- der
she traveled onward
her gait was rapid.
Not . (it is)
HEWITT] ONONDAGA VERSION 155
gait. It was not lony ))of()ro .she was surprised to find a river. There l)eside tlie river slie stood, thinking, verii_y, " I have lost 1113' way." At that time she started back. Not lonjf afterward those who abode in the home kidge were sui-prised tliat the maiden returned. She said: " I be- lieve 1 have lost my way." Now slic hiid her basket on the mat, and, moreover, she again ran thither and again climbed up to the place where lay the liurial-case. So soon as she reached it she said: "Oh, father! I believe that 1 lost my way." He said: "What is the character of the land where thou believest that thou lost thy way?" "Where peopk^ hiil>itually ci-oss the river, thence 1 returned," said the maiden. Sh<' told liim everything. She said: "A maple log floats at the place where they habitually cross the river." He said: ''Thou hast not lost thy way." She replied: "' I think the distance to the place where the river is seems too short, and that is the reason that 1 think
de'aonni'she'i' o'ne"' wiVoiidieiT'ha' gwa" ne"tho' ge""hio"'hw:l-
it lasted now she was surprised seem- there Mt river hart its
(long) ingly course
da'die'. O'ne"' iie"tho' g-e"'hio"'hwilk'da waMieda"nhii" ne"
along Now there it river beside she stopped the
(there).
wa'en'a' o'ne"' hi'ia' wa'gadia'da"do"\ Tho"ge' o'ne"' saio"k'da.
she did now. veril>', I my way I my jior- At that now she ttirned
believe son) have lost. (time) hurk.
Hiia" de"aonnis'he''i" o'ne"' ne"' tea" tgano'"sa'ie"' thenni"'defr ,
Not it lasted (long) now the the there it lodge there they (m.)
(it is) " where lies abide
wa'hondieiT'hsi'' gwiV saie'io"" ne" eksa'go'nsi'. Wa'a'hefi"
they (m.) were seem- again she the slie She it said :
surprised ingly returned maiden (i-s).
3
5
''Ge''he^ wtVgadia'da"do"\" One"' o-anakdiV'ge' wa'ont-a'sa'ieiV, ^
'I it think I lost mv wav (niv person)." Now it mat on she her basket
laid.
ne^'tho' di'' tciedak'he\ .saiea^the"' tea' nofi'we' tga'ho'''sa''ha', ^
there more- again she ran, again she the the place there it case
over climbed up where up-lios.
Ganio'' ne"tlio' hwae'io"' o'ne"' waM'hen": ''G'ni'ha'', p'e^he' o
So soon there there she now she it said : "My father, I it think
as - arrived
wa^gadiada^'do"'/' Wa'he^'heir'; ^'Ho't niio^^hwendjio^de"' tea" ^
I lost my way He it said : "What so it earth i.s kind of the
(my person)." (it is) where
non^we' tea" 8e"he\ Wu'o-adia da^'do"' ^ " '' Didieia^hiak'tha tea"
the place the tlion it I lost my way " There where they use the
where thinkest, (my per.-^on}?" it to cross river where
10
11
tge"'hio"'hw:ida'die" ne"tho' dondagiik'da'," wiVii'heii" ne" elcsa'-
tltere it river has its there thenee I turned she it said, the she
course back again."
go'na'. fxagwe'gi' waoiitho'ia. Wa'a'hefi": "0'h\va"da' ne" -.,-,
maiden It all (is) she it told. She it said : "It maple the
(is).
gaen'do' tea" non'we" deieia'hiak'tha ." Wa'he"'hefi": "Hiia" ^o
it log the the place one it uses to cross He it said : "Not
floats where river." litis)
de'saia'da"do"'." Wa'a'hefi": "Ge"he' swadji'k dosge""hiV nige"" ^^
thou hast lost thy She it said : " I it think too much near (it is) .m> it is
way (thy person)." far
156
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
tliat I lost my way." At that time he said: '• The place that I had indi- cated is far. But thy person is so endowed with magic potence, thou hast immanent in thee so much orenda that it causes thy pace to be swift. Verily, so soon as thou arrivest at the river, thou shalt cross it and also shalt ])ass on.'' At that time the maiden said: ""Oh, my father, now I depart." " So be it. Moreover, do thou take courage," said the dead man-being in I'eply. Now she again descended and again went into the lodge.
There then she placed her basket of bread on her back by means of the forehead strap. It was eai-Iy in the morning when she departed. She had been ti'aveling some time when she was surprised to hear a man-being speak to her, saying: " Do thou stand, verily." She did not stop. Aurora Borealis it was who was talking. She had passed
niio'we' tea"' tge""hio""hwada'die', na'ie" gai'hoiinia'
so it is the there it river has its that it it eaiises
distant wliere course, (it is)
ge"he' wa'gadia'da"do"'.'' Tho"ge' wa'he"'hen"
litthinlc I lost my WK.v At that he it said: (my person)." (time)
nofi'we' hewagna"do"'. Ne"tho' gwa" tea"
the place there I it There
lltl
tl'a"
the ivhere
tea"
the where
'• I'no"
■■Far the
(it is) where
nisaia'dat'go"',
so thy body (is) magically potent
there I it There seem- tlie
indicated. ingly where
disaetinofi'de', na'ie' grii'honnia'"ha" ne" siano'we'. Ganio" hi'ia'
so thon art magical that it it causes the thy gall is So soon verily
(hast (irenda), (it is) rafiid. as
_ he""sio"' tea' non'we' tge"'hio'"hwada'die' de"sia''hia'k e"sa-
there thou the the place there it river has it course thou wilt cross thou
arrivest where river
dongo"da' o"ni'."' Tho"ge' ne" eksa'go'na' wa'a'heii": "G'ni'ha",
wilt pass on also." At that the she she it said : ■'My father,
(time) maiden
„ o'ne"' wa'ga'den'dia'." "Nio". Djia'ke"' di"," ni'ha'weii' ne"
|
1 |
now I depart." |
"So be it. Do thou more- take courage, over," |
so he said the in reply |
|
|
8 |
hawe'-he'io"" |
0 |
ne"' doiidaio"'kwe'ne""da', |
gano°.sgon'wa' |
|
he is dead. |
N |
ow thence she descended, |
it lodge in |
|
|
9 |
nho"sa'ie"'. |
|||
|
thither again she went. |
||||
|
O'ne"' ne"tho' |
go'a"sii' ne"' o'ha"gwa" |
Wii'ontge"dat. |
||
|
10 |
Now |
there |
her the it bread she bore it by the fore- basket head-strap on"her back. |
|
|
He°'ge"djlk |
o'ne"' |
go'defi'dion". Gaiii'gwa' nwa'onnis'he' ofitha'- |
||
|
11 |
Early in the morning |
now |
she departed. Some so (long) (time) |
it lasted she is |
|
hi'ne' o'ne' |
' wa'ondien'"hii' gwa" on'gwe' gothoii'de' tea" |
|||
|
12 |
travel- now ing |
she was seemingly man- sh surprised being |
e it heard the where |
|
|
da'hada'dia', |
i'ha'do"k: "Desda"nh;V hi'iti'." Hiia" |
da'deiagoda"!'. |
||
|
13 |
thence he spoke. |
he kept '"Do thou stand verily." Not saying: (It is) |
sIk' did stop. |
|
|
Hodonni''a', |
na'ie' |
thot'ha'. Gaifi'gwa" niio'we' |
godongo"di' |
|
|
14 |
He Aurora Borealis |
that (it is) |
thence he is Somewhat so it Is talking. distant |
she passed on |
HKw.TT] ONONDAGA VERSION 157
on somo di.stance when she heard another man-being talking to her, .saying: "• I am thankful that thou hast now again returned home, my child. I am hungry, desiring to eat food." She did not stop. It was Fire Dragon of the Storm who was speaking to her. Sometime after she was again at the place where people customarily crossed the I'ivcr. Now. at that place, he, the chief himself, stood, desiring to try her mind, .saj'ing: •' Verily, thou shouldst stop here; verily, thou shouldst rest thyself." She did not stop. She onl}' kept right ou, and, moreover, she at once crossed the river there.
She traveled on for some time, and when the sun was at yonder height she was surprised that there was spread out there a large field. At that time, verily, she stopped beside the field. Now she looked, and there in tiie distance she saw a lodge — the lodge of the
o'ne"' he"' o'ia' gothon'de'' ofi'gwe" tho'thiV, i'ha'do"k:
uow a^ain it is she it lieard man- thence he is lie kept
other one being talking saying:
"Niiawe"'"hii' o'ne"' sa"sio"\ gon'ha'wa". Aksi's, ge"he'
"I am thankful now again thou I am thy lam I itdesire
(so let it come) hast returned, parent.' hungry,
agadekhofi'nia"." Hiia" da'deiagoda 'i'. Hadawine'tha" ne" na"
I should eat." Not (it is) she did stop. He Fire-Dragon the that
of Storm that one
tho'thfi". (iaiiTwa" nwa'oiTni'she'' o'ne"' ne/'tho' doiisaieda''nha'
thence he is Somewhat so long it lasted now there there again she
talking. stood
tea'' non'we' deieia'hia'ktha . O'ne"' ne"tho' ne" ha'o"'hwir
the the place one it uses to Now there the heliiniself
where ford stream.
3
•i
5
6
7
8
9
10 GaiiTgWiV nwa'ofinis'he* ontha'hi'ne' o'ne"' df si" gwa"
Somewhat so long it lasted she travels on now more- yon- seem- 11
itver der ingly
hegail'gwiV'hii' o'ne"' wa"ondien"h;V gwa"' ne"'tho' gwa"'
there it orb of light now she was surprised seem- there seem- 12
(sun) rests ingly ingly
ga'hr'ndiide"''diT" ga'hendowa'ne"'. Tho"ge' o'ne"' hi'isV ga'-
it plain is spread out it plain large (is). At that now verily it 13
(time)
hendak'da" ne"'tho' wa'diedtV'nha'. O'ne"' ne"'tho' wa'ontgat'
plain beside there she stood, Now there she looked
hwa" si'' tgano"'sa'ie"" tea"' hono"'sa'ie"" ne" ha'sefinowa'ne"'.
yon- there it lodge the his lodge lies the he chief (is). X5
der lies where
ne" ha'sefinowa'ne"' ne"tho' he'ha'da", he"he' da'shago"ni-
the he chief (is) there there he he he trouble should
stands, desires give
go"'ha'en' ne"' ek.sa"go'na', i'ha'do"k: "Tho'ne"' hi'ia' da.sda"nha";
to her mind the she maiden he kept " Here (it is) verily, thou shouldst
(is). saying: stand;
a'sadonwi'shen' hi'ia'."' Hiia" da'deiagoda"!'. Nii'ie" gen'gwa'
thou tliyself shouldst verily." Not she did stop. That only
rest (it is) (it is)
go'dendion'ha'die", iogonda'die" dl"' wa"dieia"hia'k tea" ne"tho'
there
|
she wialked right on, ge°'hio"'hweda'die\ |
without stopping |
more- over |
she river crossed |
the where |
|
there it river has its course. |
■• |
1-1
158
IKOC^rotAN COSMOLOGY
[ETH. ANN, 'Jl
chief. Verily, she went thitlicr. When she arrived there, she looked, and saw ihat it was true that beside the lodge stood the tree Tooth, whose flowers were the source of the light of the earth there present, and also of the man-beings dwelling there. Verily, she then entered the lodge. Then she looked, and saw that in the middle of the lodge a mat was spread, and that thereon, moreover, lay the chief. Now, at that time, she removed her pack-strap burden, and then she also set the basket Vjefore him, and then, moreover, she said: "Thou and 1 marry," and then, moreover, she handed the l)asket to him. He said nothing. When it became night, he spread a mat for her at the foot of his mat, and then, moreover, he said: "Verily, here thou wilt stay overnight." Moreover, it thus came to pass. Now, verily, they laid their bodies down and the}' slept.
Ne''tho' h'l'in heiagawe'noiT. Ne"
There verilv thither she went. The
9
10
11 12 13 14
ne"tho'
there
hwa"e'io"
there she urrived
o'ne"' wa'ontgat'hwil' ne''tho' do'ge"s ga"he' tea" gano"'sak'da'
she looked there it is true it tree the it lodge beside
it tree stands
the where
ne" Ono"djii" nwa'gaendo"de"", na'ie' ne" tea" deiawe"'ha'ha'gi'
the It Tooth sueh it tree kind of is, that the the it fiill-blnwn flowers has
i^it isj where
na'ie" deio"hathe"da''gwr tea" ne"tho" diio"'hwendiia'de", iie"tho'
that it uses it to cause it to be the there there it earth is present, there
(it is) light where
o" ne" ne"tho' ena'gee' ne''
the there they (indef,) the
gwii"
seem- too
tlK^' (indef.) MwHI
on crwe
man- being.
ne^'tho'
tliere
O'ne'
Now
hi'ia'
VI Til y
wa'ofitga'thwa'
she it saw
iie''tho
tliere
di"' henda'ga'
nore- he lay
over
wiVoiitge 'da ''suV, o'ne"'
hwa'e'io"' ne'' i>-ano"'.sg()fi'wa'. O'ne""
there she the it lodge in Now
entered
tea" degano""she"' ne^tho' g-anak'do"'
the it lodge center of there it mat (bed)
wliere is spread
ne'' ba'sennowa'ne'". Tho"ge" o'ne""
the he chief (is). At that now
(he great-named). (time)
o''nr wa honwaa'saien'iias, o'ne"' df waa'hen": ''Wa'onginiak'-
also ' she him set basket for, now more- she it said: "We two marry,"
over
he\" o'ne"" df wa'hofnvaYi'.set'ha.s. Hiia"' ste""' de'ha'wefi". Ne"
he him handed basket. Not any- he it said. The
(it is) thing
wrfshaiiO*.so''has tea'' non'we" ha'de^'ha''-
more- over
she removed her fore- head-band
o'ne"' wrro''gak o'ne'
now it became now
nignt
srdage'"heiT, o'ne"'
feet lie, now
he for her a mat spread the where
the place just his
(where)
di"
more- over
wa'he"'hen":
he it said:
e"sefino"'iiwet.
Ne"tho-
Thus
di"
more- over,
thou wilt stay over night."
wa'hoiidia'dage' 'hen', wa hofina 'gak
they their bodies laid down they went to sleep,
(to sleep) ,
nwa'awe'^'ha'.
so it came to pass.
'Tho'ne"'
' Here (it is)
O'ne"-
Xow
hi'ia'
verily
hi'ia'
verily
HEWITT] ONONDAGA VERSION 159
\\'hc'ii day oauie to tliciu. the chief then said: "Do tliou arise. Do thou worli, moreover. It is customary for one to work who is living in the family of her spouse. Thou must .soak corn. Thou must set a pot on the tire. And when it boils, then thou must put the corn therein. Moreover, when it boils, then thou must again I'emove the pot, and thou uuist wash the corn. As soon as thou finishest the task thou must then, moreover, pound it so that it will ))ecome meal. Now, moreover, thou must make mush. And during the time that it is boiling thou must continue to stir it; thou must do so without inter- ruption after thou hast begun it. Moreovei', do not allow thy bod>' to shriidc back when the nuish spatters. That, moreover, will come to pass. Thou must undress thyself wlien thou workest. I, as to the rest, will say: ' Now it is cooked." '"
At that time he hiid down there a string of corn ears, and the corn was white. So now, verily, she began her work. She undressed her-
|
Ne" o'nt |
\Vii"liodi'lic""nl |
i:V o'lu'"" wahe"'herr' . ne" ha'- |
|
|
The now |
it them became day |
for now he it said the he- |
|
|
seiinowa'ne"' |
: •■Satge""ha-. |
SaioVle'"ii;V df. |
Goio"de' ge"'s |
|
ehiel (is): ne" tea" |
" Do thou arise. e-hne"-hwa.s'he"". |
Do thou labor more- ^ over. E''sne"iianawe"'''da |
she labors custom- _ arily E"sna"dja"hf>n' |
|
the the where |
.'^he family of lit- r .spouse abides with. |
Thou wilt soak corn. |
Thou wilt set a kettle |
|
od]'isda"ge'. |
Ne" o'ne"- |
e"diowiiiVhe""hjV |
o'ne"' ne"tho- |
|
it (ire on. |
The now |
it will u[t-boil |
then there |
|
he"sne""'hok. |
Ne"' o'ne"- di" |
e"dio\viia4ie""hiV o'ne"* e"tena'dja- |
|
|
there tliou corn wilt immerse. |
The now mort over |
It will up-boil |
now thou wilt again |
|
'hii'gwa", (-'' |
.sne"iio'ha'e\ Ganio" e"seiefineridiV'nha o'ne"* dV |
||
|
remove the l;ettle, |
hou corn wilt .So .'^ wa.sh. a |
ion thou task wilt tini |
'h now more- over |
|
e"sethe"da". |
othe"'tcha" e"wa |
do"". O'ne"- hi'ia |
c"sdjLsgon'ni:v. |
|
thou it wilt ponnd, |
it meal it will be- Now verily come. |
thou nilish wilt make. |
|
|
Na'ie' ne" |
tea'' niga'ha'wi' |
ne" e"diowiia-he |
"-'.sek diiot'gont |
|
That the (it is) . |
the there it bears where it (time) |
the It will be up-boiliug without stop- ping |
|
|
de"sawen'iek thou wilt lieep |
heiot^*orida"gwi henee it will be with- |
ne" na'ie' ne" the that the |
o'ne"' de"tca'- now there thou |
|
stirring it. |
out interruption |
(it is) |
it |
sa'we"\ W^'o-wi' df donda'sado""tk;i' ne" o'ne"' e^wasdjisowa-
wilt begin Do it not more- thence thou shouldst the now itmu.shwill
over flinch ^
don'owa'. Na'ie' di" tea" ne"iawe""htV. E"sa'sennia"sia' tea"
spatter. That more- the so it will come to Thou thyself wilt the
(iti.s) over where pass. undress where
o'ne"- e"saio"de'"-ha. 1" ne" na"' e"gi'hen", 'O'ne"' waga'ik.""'
time thou wilt work. I the mat 1 it will say, 'Now it is cooked.' "
that one
Tho''ge' o'ne"' ne"tho- wa'ha'ste""sa'ien' ne" one""ha" na'ie'
At that now there lie laid corn-string the it corn that 1'^
(time) (it is)
ne"' gane"'hagen'iLdri'. Da', o'ne"' hi'iii' wa'o"-sa'\ve"". WtVofidia"-
the it corn white (is). So now verily she it began. blic undressed ^'^^
bcrsell.
8 9
10
11
12
160
IROQTTOIAN COSMOLOGY
|CTH. ANN. 21
self, aud now, verily, she was uaked. She soaked the corn, and she also washed the corn, and also pounded it, and she also made meal of it, and, now, moreover, in the pot she had set on the fii'e slie made mush. She stirred it without interruption. But, nevertheless, it was so that she was .suffering, for, verily, now there was nothing anywhere on her body. And now, moreover, it was evident that it was hot, as the mush spattered repeatedly. Some time after she was surprised that the chief said: " Now, verily, the nmsh which thou art making is cooked.'' At that time ho arose to a standing position, and also removed the pot, and also set it on yonder side. At that time he said: " Do thou sit here." Now he went forward, and, taking up the basket, he took the bread therefrom, out of her basket. At that time
(lawi'da"sia', o'ne"" hi'ia" go'nesda'go"'.
now verilv she is full v naked.
Wa"ene"'hanawe""dir,
She the corn soaked.
wiVene"'ho'ha'e' o"ni".
she the corn washed also
wa"ethe"diV o"nr,
she it pounded also
W!fethe'tchi"sa" o"nr,
she meal finished also
3
4 5 6
7
8 9 10 11 12 13 li
o'ne""
now
ni"di
di"' tea"' gona'dja"ha' tea" odjisda"ge' deiodeno"'hia-
she had set kettle the it tire on it is terrifying
up where
diiowiia"he"s, o'ne"' hi'la" ne''tho' wa'edjisgoii'nia'.
it is up-boiling, now verily there she mush made.
more- the over where
Heiotgonda"gwi' deiagowefi'ie'. Ne"'tho" ne"' na'ie' ni'io't tea"
Hence it is without she it stirred. There the that so it is
interruption (it is)
goe"'hia'ge"', o'ne"' hi'ia' hiia" gat'ka" da'detga'de'
she is suffering, now verily not anywhere it it is shielding
(it isj
eia'di"ge'. O'ne"' di"' ue"'tho" ni'io't otge""'!" o'dai"he"
her body on. Now more- thus so it is it is plain it is hot
the where
ne"
the
tea"
the where
wasdji.sgwadon'gwas. GaiiTgWiV nwa"onnis'he" o'ne"' wa'ondien"ha'
it mush is spattering. Some (time) so it lasted now she was surprised
gwa
seem- ingly
o'ne"' ne" ha'seiinowa'ne"* wa'he"'hen":
now the he chief is he it said:
"O'ne"' hi'iiV
" Xow verily
wtVoradji.s'gwaik tea" sadjisgon'ni'." Tho"oe' o'ne"
it mush is Cooked the thou mush art At that now
where making." (time)
diVuhiV, wrrhanffdjiVhJi'g'WiV o"nr, si'' hfigwa'dr
arose, lie kettle removed also,
o"ni'. Tho"ge'
al.so. At that
(time)
wa'ha'den'dia\
he departed,
one"
now
wa'he"'hen":
he it said:
yon- der
'Tho'ne"
Here
side of it
doilda'ha-
thence he
wrrhii'ie"'
he it set
sadien"." O'ne"'
Xow
go'a'sagon'wa
n'w" '
her basket in
wii" thii'ti 'sii ' 'gwa" ,
he basket took up
wada"gwa". Tho"ge'
do thou seat thyself."
waha'hii'gwada"gw;i' ne'
he bread took out of it the
it had been contained.
.\t that (time)
o ne now
he it has said:
"O'ne"'
'• Now
HEWITT] ONONDAGA VEKSION 161
he said: ''Now, thou and I marry. Verily, so it seems, thou wert able to do it. Hitherto, no one from anywhere has been able to do it." Now, at tiiat time he shouted, saying: "My slaves, ye two dogs, do ye two come hither. It is necessary for me that ye two should lick this person abiding here clean of the mush that has fallen on her." Verily, she now looked and saw come forth two dogs, pure white in color and terrifying in size. So now, they two arrived at the place where she was. Now, verily, they two licked her entire body. The tongues of these two were like rough bark. So now, moreover, in whatsoever places thej' two licked over and along her })ody blood exuded therefrom. And the maiden did fortify her mind against it, and ,so she did not flinch from it. As soon as they two completed the task, then he himself took up sunflower oil, and with that, moreover,
wa'oiiginia'khe'. Wa'sgwe'nia hi'ia' nige'-khe"". Hiia" gat'ka'
tho\i and I marry. Thou wast able to verily forsooth is it. Not any-
do it (it is) where
de'agogwe'nion' tea'' nwa'oiinis'he'."
one has been able to the so lon^ it has lasted."
do it where
Tho^'g-e' o'ne"' wjrtho'hene"da' wa'he"'hen": "A^etche-
At that time now lie called aloud he it said: " My several
ne"''sho"' dji"ha% ga'e' donde'sne'. Dewagado^'hwendjio'iiiks
slaves, dogs, hither thence do ye It is necessary to me "x
two come.
aetchika'nent tho'ne"' e"deiT godji.sgwa'hr'so"'/' O'ne"' hi'ia'
ye two her should here she it mush on her has fallen Now verily 5
lick abides itoratively."
wa^ontgat'hwiV dagniiage"''nha' owii'he'sdo'go"' th:Vtgnii{Vdo"de"'
she it saw thence they (z.) two it white pure (is) such their (z.) two bod- 6
came fortli ies are in kind
dji'^ha' deiodeno"'hiani'''di' degnigowa'ne"'. Da', o'ne"'
dogs it is terrifying they (z.) two (are) large. So now 7
ne"tho' wa'tgni'io"' tea" noii'we' e^'defi'. O'ne"' hi'iiV
there they two arrived the the place she abides. Now verily 8
where
wa'tgnika'nent gagwe'gi' eia'di'ge"sho"'. Na'ie' ne" gnrna'si"ge',
they (z.) ittwo licked it all her body on along. That the their (z.) two ^
(it is) tongues on
ne'^tho^ ni'io't tea" ga'en'wiV. Da', o'ne"* df dagatkwe"'so-
there so it is the it rough bark So now more- thence it blood 10
where (is). over oozed out
doii'nion' tea" nofi'we' wa'tgnika'neiit eia'di'ge^'sho"\ Na'ie*
plurally the the place they (z.) two licked her body on along. That
where * (it is)
ne" eksaVo'na^ £^odat'nis:o"'ha'ni"di', hiia" daMaiondo''"tka\
the she maiden (is) she has fortified her mind, not thence she should J--^
, (it is) flinch.
Ganio" watgni"siV o'lie"" ne" ha'o"'hwa wtVtha^gwiV ne\
So soon as they (z.) two it now the he himself he it took up the 1'^
finished
oaVe""sa' o"hniV na'ie' di" ne" wa'has'da' wa'shago'hno"ga'k.
it sunflower it oil that more- the he it used he her skin smeared. 14:
litis) over
21 ETH— 03 11
11
162
IROQUOIAN COSMOLOGY
(ETH. ANN. 21
lie anointed her bod_y. A.s soon a.s he had tini.shed thi« task he said: "Now, verilj', do thou ag^ain dress th3'self." Now she redressed her- self entirely, and she was aj'^ain clothed with raiment.
When it became night, he spread a mat for her at the foot of his mat. There the3^ two passed two more nights. And the third day that eame to them the ehief said to her: "Now thou must again depart. Thou must go again to the place whence thou didst start." Then he took up the basket of the maiden and went then to the place where he kept meat of all kinds hanging in ((uarters. Now, verily, he took up the dried meat of the spotted fawn and put it into her l)asket. All the various kinds of meat he placed therein. As soon as the basket was full, he shook the 1)asket to cause its contents to settle down. When ho did shake it, there was seemingly just a little room left in it. Seven times, it is said, he shook the basket before he completely
Ganio" wa'haiennenda"nha' wa'he"'hen": "O'lie"'
So soon as lie task completed he it said; "Now
2 3 4 5 6 7 8 9
10 11
12 13 11
verily
sasadia'dawi"'da'." O'ne"' .saio''.sen'nia' gagwe'gi', saio"'sei"sa'.
Now again she herself it all again she herself
again do thou thyself dress."
Ne" o'ne"'
The time
wa"shago's()''has.
he for her a mat spread.
three
ne
the
tea"
the wiierc
go"a''sa'
her basket
it became
ha'seflnowa'ne"
he chief is:'
dressed rearranged.
W!Vo"gak tea" de'ha'si'dage'"hen" ne"tho'
there
Na'ie' ne"
That the
(it is) -
wtrhe"'hen"
he it said
it became dark
Ne"tho'
There
tea"
the where
the
where
de'gni*
two
(it is)
wa"hodi'he"",nha'
It dav became for them
two his feet lie
Wii'dienno''"hwe't.
they two stayed over night.
o'ne"'
now
"O'ne"- p"tca'den'dia".
" Now
Ne"tho- he"tche"
There
non we
the place
ne
the
again thou wilt There there again
depart. thou wilt go
nidisa'den'dion'." O'ne"' wa'tha'a'sa"gwa' ne"
there whence thou hast Now he (the) basket took up the
departed."
nhwu'he" tea" non'we'
the place
eksa'go'na' ne"tho'
she (is) maiden there
thither he went
the where
ni'ha'wa'haiefidak'hwa'
there he uses it to keep meat.
gaVa'hiiniion'do"'.
it meat hangs plurally.
na le
that
(it is)
O'ne"' hi'ia
Now verilv
ne
the
h:Vdiio"'\va''huofe'' ne'"tho'
every it meat is in there
- number (in kind)
ne"tho' wa'tha^'gwjV ne"
there he it took iiji the
tci.sdiVthiefi"ha''
spotted fawn
oVa'hathe"'',
it meat dry (is),
o in
also
her basket in
wiVhon'dak. Gagwe'gi" hiVdiio'wiVhage" ne^tho^ Ava'hon'dak.
he it placed. It all every it meat is in there he it placed in.
number (in kind)
Ganio" wa'giVa''seik o'ne"' wtVhowak'djV ne" gjVa"sa\ Tea"
So soon as it basket was now he it shook the it basket. The
tilled where
niga^haVr wahowa'kdiV ne"'' gwiV
there it bears he it shook this. seem-
it (time) here ingly
luVdetga'a'.
just there it is contained.
Teia'dak,
Seven (it is),
HEWITT]
ONONDAGA VERSION
163
filled it. At that time ho said: "'Now thou must ajfaiii depart. Do not, moreover, stand anywhere in the course of thy path homeward. And, moreover, when thou dost arrive there, thou must tell the people dwelling; there that they, one and all, nuist r(Muove the roofs from their several lodges. B3' and by it will become night and 1 will send that which is called corn. In so far as that thing is concerned, that is what nian-l)eings will next in time live upon. This kind of thing will continue to be in existence for all time." At that time he took up the basket and also said: "Now, verily, thou shouldst bear it on thy back by means of the forehead strap." Now, at that time she departed.
Now again, as she traveled, she heard a man-being talking, .saying: "Come, do thou stand." She did not stand. It was Aurora Boreali.s who was talking to her. She traveled on for some time, when she again
ia'ke"',
it is said.
nwa'howtik'da*'
so many he it shook
wiVhe^'heii":
he it said:
O'ne"'
" Now
o'ne"* ha^'sa' wiVha'a"seik. Tho^'ge'
now not before he basket filled. At that
(time)
'A^'gwi' di" do".sdiVnhiV
tlion wilt .'^tand
">"tea'den'diri\
again thou wilt depart.
more- over
tea"
the where
tea"'
Ihe where
gagwe'gi'
itall
nuo we
there it is distant
ne''tho'
there
heiotha'hi'non'. Na'ie" df
thither it patli has course.
thadina'gee' ne"
there thev (m.i tlie rtwell
e"iega'tci6ngWii"ho""
they will undo them severally
That
(it is)
o'ne"
now
more- over
ne
the
ne"tho'
there
e"sheiatho'ie"'
thou them wilt tell
he""sio"\ tea"
there tlioii wilt arrive.
e"'honsgwa''hen'gwa'ho"'' tea'
they (m.) will remove the bark roofs severallv
ne gano sa ge
the it lodge on
hodino"'sruen'do"'
the they (m.) have lodges
where severallv.
the where
ne ■
the
na le
that (it is)
Ge"*dji'k
By and by
e''io"gak
it will be- come night
na^ ne"
that the
one that
e"gaderHiie"'d:l
1 it will send
ne
the
one""ha' gaia'dji".
it is ealled.
N;
a le
it corn
o""ke""
ue-\t iu time
e"gaien'dak ne"
it will remain the
wa tha'a'sa^'gwiV wa'he"'hen" o''nr:
he (the) basket took up he it said also:
O'ne"' tho"ge' go'den'dion^
Now at that she departed,
(time)
O'ne"' he" tea" ontha'hi'ne'
again
ne
That the
(it is) that
(^"iagon^he^'gwik ne" ofi'gwe'. E''ioi'hwada'die"
they it will use to live the man-heing. It matter will be eon-
tintiing
neii'ge"' nonwa"ho"de"\'
this one kind of thing."
Tho"ge'
.\t that (time)
o ne now
O'ne"'
" Now
hi'ifV
■ verily
a'.satge"dat."
thou shouldst hear it
on thy back by the
forehead strap."
Now
iiia'do"k:
he kept saying:
Hodonni":!*
He Aurora Boreal is
the where
she travels onward
' Hau"
"Come,
na'ie'
that (it is)
thot'ha".
I hence he i.s speaking.
ne"tho* gothon'de' ofi'gwe',
there she it heard a man-
being
desdrr'nha'." Hiia" da'deiagodtVT.
do thou stand." Not she did stop.
(It IS)
Gain'gwa' nwiVonni'she' ontha''hi'ne'
Some (time)
so (long) it lasted
she travels onward
3 •i 5
6
7
8 9
10
11
12 13 U
164
IROyUOIAN COSMOLOGY
[eth. ank. 21
heard a man-lKMng talking, saying: '"Verily, do tliou .stand. Now, verily, thou hast returned home. I am hungry. M3- child. I desire to eat food." She did not stop. In so far as he is concerned, it was White Fire Dragon M'ho was talking to her. Now, she again arrived where she had crossed the river, and there again, heside the river, she stood. Now, moreover, she heard again a man -being saying: "Do thou stand. 1 desire that thou and 1 should converse together." She did not stop. It was the chief who was standing here seeking to tempt her mind. At once she ci'ossed the I'iver on the floating maple log. It was just midday when she again arrived at the place whence she departed, and she went directly into the lodge. As soon as she laid her burden down, .she said: "Oh, mj^ mother, now, hither 1 have returned.'" She, the elder one, spoke, saying: "I am thankful that
o'ne"' he" gothoii'dc'
now again she it heard
14
hi'ia.
verilv.
O'ne"'
Now.
i'ha'do"k;
he kept saying:
Ag.si's' ge'he"'
I am hun- I it
gry, desire
daMeia^oda T. Ga^ha'sendie'tha owa'he^sda ni'haia'do"
sa sio
again thou hast returned
iii'irr
verily,
Hiia-'
Not (it is)
de"' naie ne nu
in that the that
kind (it is) that one
nofi'we' deiagoia^hiiVgi*
theplace slie river crossed.
ge'"hio"'hwak'diV. O'ne""
it river beside. Now.
"Desda"nha'
"Do thou stand,
agadekhon'nia',
I food should eat,
goil'ha'wa'."
I am thy parent."
she did stand.
na'ie' ne"
Fire-Dragon (it easts nre)
tho'thii'. O'ne""
thence he Now
is talking.
, ne^'tho' he"'
thert- again
it white (is)
ne"tho' saie'io"'
there again she
arrived
dofisfiieda 'nh;V
V
there again she .'itood
thus his body (is)
le'io"' tea*
the where
ne"
the
i'ha'do"k:
Desda"nha'
• Do thou stand.
he" gothoii'de' ne" on'gwe',
again she it heard the man-be-
ing
Dewagado"'hwendjiofi'niks daeditha'cfi'."
di"
more- over,
he kept saying:
Hiia*"' diVdeiagoda"!'
Not she did stand,
(it is)
It me is necessnrv to
Ha'sennowa'nr
He chief is
he'ha'da',
9 theru he stands,
dieia''hiji'k
I^O river crossed
ne o ne
11 the now
he"he' hi'ia
he it verily, desires,
tea"
the where
honsaie'io"' tea''
there again she the
thou should con- verse."
ne" mV ne"tho'
the that there
that one
Gondadie'' wa'-
At once she
o*hwa"da
it maple
de"shago'nio'o"^ha'en'
he her mind will give trouble to.
gaen'do\ Agwa's gae""hia'4ie°'
it log Just it sky center (is)
floats. t noontide)
nonVe^ diiago'deiTdio"', eia'da-
arrived
where
the place
thence she de- parted,
her body went
gonda'die' ne-' gano"8gon'wa' liofisaie'io"'. Ganio" wa'onthe'-
12 right on the it lodge in there again she So soon she her
reentered. as burden laid
na'ie"' waa'heii": " Agno''ha\ o'ne"' ne" ne"^' sagio"'." Ne"
13 down she it said: "My mother, now the this again I have The
(is) relumed."
gokstefi'Ti' o'ne"' daiewennitge"'''nha' wa'a'hefi-': '' NiiaTre"'*ha'
she elder one
thence she word spoke
she it said:
"I am thankful
HEwiTTj ONONDAGA VERSION lfi5
thou hiist arrived in peace." Then the maiden again spoke and said: "Yc severally must make preparations by severall}' removing the roofs from your lodges. There is an abundance of meat and corn also coming, as animals do come, when it becomes night, by and by." And at that time she at once went to the place where laj- the l)urial- case of her dead father, and now, moreover, she again climbed up there. As soon as she reached the place, she said: ''Oh, my father, I have now returned home." He said, in replying: "'How fared it? Was he willing to do it?" She said: " He was willing." Now, again, he spoke, saying: '"I am thankful that thou wast able to do it, as it seems. Thou art fortunate in this matter. And it seems, moreover, good, that thou shouldst, perhaps, at once return home, for the reason, verily, that the chief is immune to magic potence, that nothing can affect the orendaof Chief-who-has-the-standing-tree-called-Tooth, and whom some call He-holds-the-earth."
tea" skeii'no"' wa'sio"'." O'ne"' tcieda'dia' ng" eksii'go'na'
the WL'U (it is) thou hast Now again she . the she mnirlen 1
where arrived." spoke lis)
wa'a'heii"': " ' E"swadoge"s'da'' e"swasgwrrhen'gwa''ho"' tea''
she it said; " Ye it will prepare ye Vjark roof will take oiT the
well * pliiraliy where
swano"'saien'do"'. Odo'heii'do"" OVifhii', o'ne""ha" o"ni", o
ye lodges have plurally. It is almndant it meat, it corn also,
dagofi'ne' ne" o'ne"' ge"'dil'k e"io''gak." Tho"ge" o'ne"' gofida-
thencethey the now by and by \vill it become At that now at once
(E.)arecoming night." (time)
die"' ne"tho' nhwa"e'" tea"' noii'we' tga''ho"'sa"ha' ne" go'ni'ha'-
there thither she the the place there it case the her father
went w hero up-lies
ge"''ha", o'ne"' di" ne"'tho' honsaiea"'the''". Ganio"' hwii'e'io"'
it was, now more- there thither again she So soon there she
over climbed, as arrived
o'ne"' WcUi'hen": " G'ni'ha" o'ne"' .sagio"".'" Ni'ha'wen' tea"
now she it said: " My father, now again I have Thence he it the
returned." said where
da'hai'hwasa'gwa': " Hatc'gwi', wa"hokaie""ha -khe""?"" WaVi'hefi":
he answered: " How is it, he was willing, was he?" She it said:
" Wahokaie""ha."' O'ne"' he"' da'haweiinitge""nha' wa"he"'hefi"':
" He was willing." Now again thence he word spoke he it .said:
"Niiawe""ha' tea" wa'sgwe'nia' nige"khe"". We\swadaa"shwiios'-
'* I am thankful the thou wast able itwouldseem. It prospers your (pi.) -*-''
where to do it does it not (forsooth). fortune.
da'. Nii'ie" di" oia'ne" ofi" ne" goiidadie" hon.sa'sa'den'dia ,
That more- it is proba- the at once hence again thou
(it is) over good bly shouldst depart,
swa'djik' hi'ia" hiia" stc"" nonwa'ho"de"' de'hona'go'was ne"
because verily, not any- kind of thing It affects him (he is the 13
(too much) _^ ^^ (it is) thing immune to orenda)
Hoda''he' na'ie" ne"' Ono"-
Hehasa that the It 13
standing tree (it is)
o'dia'k Hao"'hwendiiawiT"'2'i"
1 J.
.some He-earth-holds J "*
(is); (It is)
honwana'do""khwa\" -.^
they it u.se to designate him."
2
3
4
5 6
7
8 9 ()
11
|
neiTge"' ne" Ha'seiinowa'ne"' |
ne" |
|
this one the He chief (is) |
the |
|
dja' nwagat^'ndo"de""; na'ie' |
ne" |
|
tooth such it tree kind of that |
the |
166
IROQUOIAN COSMOLOGY
[ETII. ANN. 21
At that time all those who dwelt there undid their lodj^es by removing the roofs fi'om all severall}'. Then, \'erily, when it })ecame night, as soon as the darkness became settled, they heard the sounds made by the raining of corn, whieh fell in the lodges. Then they went to sleep. When it beeame day, they looked and saw that in the lodges corn lay piled up, quite tilling them. Now, moreover, their chief said: "Do ye severally repair your lodges. And, moreover, ye must care for it and greatly esteem it; the thing has visited our village which He-who-has-the-standing-tree-called-Tooth has given you to share with him."'
In a short time they were surprised, seemingly, that the maiden was nowhere to be found. She had again departed. They knew that she had again gone to the place where stood the lodge of the chief
Tho"ge' o'!ie"' iic" hadina'gee" gagwe'gi' wa'hadigii'tcia"ho"''
1 Atthat now ttit- they (m.)are Stall they (m. i them undid
time dwelling plurally
tea'' hodino"'saien'do"", wa'honsgwa'hengwiV'ho"" gagwe'gi'.
^"2 the the\' I m. I plurally lodges they ' m. i hark roofs removed it all.
where liave, plurally
O'ne"' hi'iiv ne" o'ne"' wiro''gak, ganio" wadwa'sondruefida"nha'
|
3 |
Now |
verily the now it became .so soon night. as |
it night beeame settled |
|
o'ne" |
honnathoii'de' o'ne"' wao'ka'e'hit" |
tea" wp.'o'stain'di' |
|
|
•i |
now |
they im.) it heard now it noise made |
the it showered where |
|
ne" |
one""ha' ne" tea" gaiio"sgonwa"sho"' |
e"'se""nha\ O'ne"' |
|
|
5 |
the |
it corn the the it lodge in along where |
it fell. Now |
wa^honniVgak. Ne" o'ne"' wa"o"he""nlia" wii'hontgat'hwa", wa'ha-
6 they (m.) slept. The now it day beeame they (m.) it looked they
at (m.)
di'ge"' tea" gano"sgoriwa''sho"' dega"hen" gage"he"' ne" one""ha'.
i saw it the it lodge in along it is full it is heaped the it corn,
where
O'ne"" di" lie" hoiiwa'sen'no"' wa'he"'hen": " O'ne"' sasni'soii-
S Now more- tlie their fm. ) chief he it said: "Xow again do ye them
over repair
nia'"hen' (saswa'sonnia"hen') tea" swano"'saien'do"'. Na'ie' di"
[} (again do ye them the ye (pi.) lodges have That more-
plurally plurally repair) where plurally (it is) over
ne" e"swadeiennon'ni:V, e"swano"sdek', hi'ia' tea" nonwa'ho"de°'
10 the
ye will fontiniieto esteem it greatly,
verilv.
the where
kind uf thing
ne
the
tea'' wa'etchinofi'da" ne" Ono^'dja'
the where
one it has shared with you
the
It tooth
ye it g'ood care will give.
wa''ongwanado\ve"''nhiV
11 it has found (visited) our village
Hoda"he\'"
1-- He has stand- ing tree."
Niioiiiwagwa'hir
13 Just it is short matter
(time)
de''tcie"''s ne"' eksa'go'iuV.
14 she goes the she (is) maiden.
about
ia'ke"', tea" ne^tho* hetciagawe'non' tea" nofrwe" thoiio"'sa'ie"'
15 it is the there thither again she the the place there his lodge said. where has gone
o ne"
now
wa'hondien'hiV gwa"
they im.) were surpri.>;ed
seem- ingly
ga'tka'
an vw he re
Tciago'deil'dioil".
Again she had departed.
where
hiia"
not
(it is)
Honnermo""do"',
They (m. ) it knew,
lies
HEWITT]
ONONDAGA VEK8I0N
167
who was her consort. Now, verily, in reference to him he himself in turn was surprised to see her return home. When it became day again, the cliief noticed that seemingl}' it appeared that the life of the maiden, his spouse, had clianged." Thus it was that, day after day and night after night, he still considered the matter. The conditions were such that he did not know what thing was the cause that it [his spouse's condition] was thus, so he merely marveled that it had thus come to pass.
It is certain, it is said, that it formed itself there where they two conversed, where they two breathed together; that, verily, his breath is what the maiden caught, and it is that which was the cause of the change in the life of the maiden. And, moreover, that is the child to which she gave birth. And since then, from the time that he [her
ne
the
ne"
the that
Ne"
The
ha'sennowa'ne"' ne"' gado'ge'" de'hia'di". O'ne"' hi'ia'
he chief is the it is certain they (m.) two Now verily
(place) are one.
nil" lui'o"'hwsi' o""ke"' wa'hadien'"ha gwa" o^ne"' saie'io"'.
he liimself next in lie was surprised seem- now
that he liimself next in
one turn
o'ne"" wa'o'he""nha'' o'ne"
now it day became now
seem- ingly
again she returned.
wahatdo'giv ne" ha'sefino-
lie it noticed the he
wa ne
chief is
tea" ne"tho'
the there
where
ni'io't tea" aieiTii' tea"
so it is the one would the now it is
where think where other
ni'io't tea" ago'n'he" ne" ek.sa'go'na' ne" he'na\ Ne"tho'
so it is the she is the she the his There
where living maiden spouse.
ni'io't tea" wendade'nio"' wtVsondade'nio"" o"ni' de'hoia'dowe"di'.
so it is the day after day night after night also he it is considering,
where
Ne"tho' ni'io't hiia'' de'hono"''do"' ho't nonwa'ho"de"" daioi'-
There so it is not he it knows what kind of thing thence it is
(it is I
hwiVkhe" tea" ne"tho' ni'io't, na'ie' geii'gwa' hoi'hwane'ha'gwa.s
reason the there so it is. that only he matter marvels at
where (it is)
tea" nwa"awe"'"ha'.
the where
the they two (m.)
where breathed
tea
the whe
eksiVgo'na
she maiden (is),
(gave birth to it).
it is definite matter,
hiiadon'ie's ne"
the
it is said.
aonwr sa
it l^reath (is)
waeiena ne
she it caught the
It came to pass.
Ne"tho' gai'hwado'ge"', ia'ke"', wa wadon'nia' tea" de'hodi'tha'
There it is definite it is it itself formed the they conversed
where together
na'ie' hi'ia' "
that verily
(it is)
na'ie' hi'ia' dagai'hon'niri' tea'' o'ia' nwa'awe"''hii'
that verily them'c it matter the it is so it came to
(it is) caused where other one pass
tea'' ago'n'he' ne'' ek.sii'go'na". Na'ie' ne'' na'' di" wa'ago-
the she is living the she maiden. That the that more- she
where (is) (it is) that one over became
k.sa'daiei1da"nha'. Na'ie' ne" tea'' gii'e' dag-a'hawi''da' tea"
possessed i)f a child That the the hither thence it it bore the
(it is) where (the time)
where
10
11
12 13 11
a The expression "life has changed " is employe d usually as a euphemism for "is pregnant."
Ui8
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
spouse] let man-heings go lierc on the earth, the manner in which man- beings are paired has transformed itself. This is the manner in which it will continue to be; this will be its manner of being done, whereby it will be possible for the man-beings dwelling on the earth to pro- duce ohwachiras of posterity. Thus, too, it seems, it came to pass in regard to the beast-world, their bodies all shared in the change of the manner in which they would be able to produce ohwachiras of off- spring here on the earth.
Thus it was that, without interruption, it became more and more evident that the maiden would give birth to a child. At that time the chief became convinced of it, and he said: "What is the matter that thy life has changed ? Verily, thou art about to have a child. Never, moreover, have thou and I shared the same mat. I believe that it is not 1 who is the cause that thy life has changed. Dost thou thyself
niga'ha'wi'
there it it bore (the time)
deiotde'nioii'
it itself changed
6
10
11
o"'hwendjia"ge'
it earth on
wa'shagot'ga'k
he them let go
tea" nigaienno"de'" tea"'
the where
on gwe
man- being.
na'ie'
that (it is)
Tho'ne"'
Here
there its kind of doing (itJ3 method of action)
hi'ia' o""ke"-
verilv
next in time
the where
so it will con tinue to be.
ne ' on'gwe*
the man-
being
wa'shagoiine'ge"'
he them places together
dik, ne''gaienno"de"k,
such its method of being done will be,
o ne
now
ne
the
ne'
the
e gagwe nia
it will be able to do it
e"ionthwadjien'ni'
they will produce ohwachiras (families)
ne'
the
tea"
o"'hwendjia"ge'
it earth on
enagee .
they dwell.
Ne^'tho-
There
gwa"
seem- ingly
O
too
the where
ne"
the
goiidi'io',
they (z.) animals,
gagwe gi
it all
wa'odiia'dadiio'as tea"
their bodies .shared its fate
ne
the
tea"
the where
Ne"tho'
There
de"gonthwad]"i'ia'k ne"
they (z. ) will produce the
ohwachiras
ni'io't heiotgonda"'gwi'
so it is hence it is vineeasing
on gwe
man- being
nwa'awe""ha"
so it came to pa.ss
nwa'gaien no"de''
such its manner of being dune became
tho'ne"' o"'hwendjia'de'.
here it earth is present.
the where
gowiaienda"nha'
will have a child
ne
the
hatdo'kii'
it noticed
ne
the
eksago'ntl".
she maiden, (is)
ha'seiinowa'ne"'
he chief (is),
daiotge"'i"ha'die'
it became more and more manifest
Tho"ge' o'ne"-
At that now
(time)
wa'he"'hen"
he it .said,
tea"
the where
do'ge°s
it is true
di":
more- over:
e"ia-
she
wa'-
he
•Ho't
"What
nonwa'ho"de"'
kind of thing
Saksa'daieiida"se'
12 Thou art about to have a child
Ge'he" hiia" i
I it think
ni'io't
so it is
hi'ia'
verily.
tea"
the where
O Ul
it is other
ni'io't
so it is
the where
13
11
not I
(it is) (am)
Senno""'do'"-khe""
Thou it knowest, dost thou
de'gen"
it is
Hiisi"
Not (it is)
ne"
the
hweii'do"'
ever
tea" o'ia"
di"
morC' over
who (it is),
ne'
the
the where
is;
thou?
It IS
other
ni'io't
so it is
Hiia"' ste'
Not
(it is)
any- thing
tea" so'n'he"?
thou art living'?
de'ongiaii'di'.
thou I have lain together.
tea" so'n'he'.
thou art living.
de'ago'nigo"'-
she it under-
the "where
HEWITT}
ONONDAGA VERSION
169
know who it is?" She did not understand the meaning of what he said.
Now. at that time, the chief began to t)e ill. Suddenly, it seems, she herself now became aware that her life had changed. Then she said, addressing the chief: "1 believe that there is, perhaps, something the matter, as my life at the present time is not at all pleasant." He did not mike any I'eply. Not long thereafter she again said: "My thoughts are not at all pleasant." Again he said nothing. So it con- tinued thus that she did nothing but consider the matter, believing that something must be the matter, perhaps, that the condition of her body was such as it was. It became more and more evident that she was pregnant. Now it was evident that she was big with child.
Sometime afterward she again resolved to ask him stilL once more. She said: "As a matter of fact, there must be something the matter,
hiiiendiVi'
stood
ho't
what
(it is)
wahada'diiV.
he it spoke.
Tho"ge' o'ne"
At that now
(time)
sefinowa'ne"
chief [is] . .
tea" o'ia' ni'io't
the it is so it is
where other
waliawe'"'has
she him addressed
nonwa'ho"de'"
kind of thing
go'n'he' ne''
I am living the
nonwa''ho''de""
kind of thing
wa wa sa we
it began
geii'da'
it means
tea"'
the where
nonwa'ho''de"'
■ kind of thing
wa'hono'"hwak'de"'
he became ill
ne
the
ha'
he
DieiT'ha sjwa
a
tea'
After a while
seem- ingly
o ne"
now
wii'ontdo'ga'
she it noticed
ga'o^'hwa'
she herself
the where
ne'' ha'sennowa'ne"':
the he chief [is] :
oil" ni'io't,
perhaps so it is,
o""ke"'?"
Ht present?"
tea"'
the where
WiVa'heii",
she it said,
gwa*'
seem- ingly
aonni'she'r
lasted (long)
o ne
now
he"
again
don'nio"k." Hiia" he'
ing repeatedly." Not again any-
(it is) thing
ni'io't deiag*oirrdowe''di* geil'gwa,
so it is she it i.'^ considering only,
ago'n'he\ O'ne"' tho^'ge'
she is living. Now at that
(time)
'Ge"he' ste""
"I it think some-
thing
hiia>' . de'aweiltga'de' tea*'
not it is pleasant the
where
Hiia" ste"" de'ha'weiT. Hiia" de'-
Not any- he it has said. Not it
(it is) thing (it is)
waa'hen": "Hiia" sken'no"' de'genno""-
"Not peaceful I am think-
(it is) (it is)
de'ha'weiT. O'ne"-' ne"tho'
he it has said. Now there
she it said:
,ste°"
en"he' ste"
jf
-1/
nonwa
kind of
ho"de"'
thing
l)rob- ablv
ni'io't, tea''
so it is, the
where
tho'ne"
here, this way
gwa
she it thinks some- seem- thing ingly
ni'io't tea" gia'di"ge"
so it is the my body on.'
where
Daiotge''"i'ha'die" tea"
sn^^yt
sat
It became more and more manifest
the where
ene'io"'. O'ne"' otge" T ego-wane'
she is Now it is evi- she large
pregnant. dent (is).
Gain'gWiV nwii'onni'she" o'ne"' he" wa'efi'a' e''sheiii'hen"do"'
Some .so long it lasted now again she it again 1 him will ask
(time) thought
'a"so"'. Wa'a'heii": "Ho't nonwa'ho"de"' on" se" ni'io't tea"
once more. She it said: "What kind of thing prob- itismat- soitis the
ably terof fact where
9 10 11 12 13 14 15
170
IROQUOIAN COSMOLOGY
[ETH. ANN, '21
perhaps, that my l)ody is in this condition. And the thoughts of my mind are not at all pleasant. One would think that there can be no doubt that, seemingly, something is al)out to happen, because my life is so exceedingly unpleasant." Again he said nothing. When it became night, then, verily, they laid their bodies down and they slept. So now, verily, he there repeatedly considered the matter. Now, in so far as the maiden was concerned, she still did not understand what •was iibout to take place from the changed condition of her body. Some- time afterward the chief spoke to her, saying: "As a matter of fact, a man-being (or rather woman-being) will arrive, and she is a man- beinsr child, and thou must care for her. She will grow in size raj^idh', and her name is Zephyi's."" The maiden said nothing, for the reason that she did not understand what her spouse told her.
1
2 3
5 6 7 8 9
10 11 12 13
tho'ne"" ni'io't iie"' gia"di''ge'. nfi'ie' ne" g"nigo"'ha"ge" hi'ia"
here so it is the my body on. that the my mind on not
(it is) (it is)
sken'no"' de"genno""don'nio"k^ (iai'hwado'ge"' aieii'ii' ste""'
peaceful I am thinking repeatedly'.' It matter certain (is) it seems some-
(itis) thing
niiawe""se', swa'djik' de"'gi" hiia"
so it is going to because exceed- not
hapi>en, ingly (it is)
go'n'he'." Hiitl" he" .ste"" de'ha'wen".
I am living." Not again any- he it has said,
(it i.s) thing
o'ne"" hi'ia' wa'hondia"dage'"hen". wri'honntV'gak. Da', o'ne°
now verily they (m.) laid their several they (m.) went to So, now
de'awentga'de'
it is pleasant
The
o ne
now
gwa
seem- ingly
tca^'
the wliere
wa'o"j^ak
it became night
they (m.) laid their severnl they (m.) went to
bodies down. sleep.
hi'itf ne^'tho" henno""tlon'iiio"k. O'ne"' ne" na'' eksa'go'na* hiia"
verilv there he is thinking repeatedly. Xow the that she maiden not
that one (is)
■a^'so"' dei\iago'nigo"*haiendfi"nluV ho't nonwa'ho''de"' niiawe"''se'
still .she it comes to understand what kind of thing so it is about to
(it is) happen
tea"' o'ijV ni'io't eia'di"ge'. Gain'gwtV nwiVonni'she'' ne^'tho'
the it is so it 18 her body on. Some so it lasted there
where other (time)
ni'io't o'ne"' ne'' lia'sennowa'ne"' da'hada'diiV. wrL'he"'heiY':
so it is
the
on'gwe"
he chief (is)
thence he spoke.
he it said:
Hiia'
Not
(it i.s)
eksa'a", nu'ie" ne" na'ie' de"she'-
she child that the that wilt thou
(is), (it is) (it is)
di". Gaende"so"'k eia'dji\
more It-wind-goes-phirally she is
over, (Gusts-of-wind) named."
ne" eksa'go'na' na'ie' ne" daioi'hwa"khe'
the she maiden that the thence it is
(is) (it is) reason
tea" hiiti" de'ago'nigo"'haienda"i" ne" nonwa'ho"de"'' gen'da'
the not she it understood tlie kind of thing it means
where (it is)
"E"ie'io"' ,se"
"She will it is mat- a man- arrive ter of fact being,
snie"nha\ Gode'sno'we'
care well for She grows rapidly
her.
ste"" de'aga'weii
any- she it said
thing
a This name Zephyrs merely approximates the meaning of the original, which signifies the warm
springtide zephyrs that sometimes take the form of small whirlwinds or eddies of warm air.
HEWITTJ
ONONDAGA VERSION
171
Not long afterward, then, verily, she gave birth to a child. She paid no attention to it. The only thing she did was to lay it on the place where the chief customarily passed the night. After ten days' time she again took it up therefrom.
Sometime afterward the chief became aware that he began to ))e ill. His suffering became more and more severe. All the persons dwelling in the village came to visit him. There he lay, and sang, saying: "Ye must pull up this standing tree that is called Tooth. The earth will be torn open, and there beside the abyss ye must lay me down. And, moreover, there where my head lies, there must sit my spouse." That is what he, the Ancient One, sang. Then the man- beings dwelling there became aware that their chief was ill.
tea"
the where
o'ne"'
now
wiVsha^otho'ie'^
he her told
ne'
the
de'hia'di'.
they (m.) two tire one.
Ill i:i
verilv
wiVagoksadaiendfVnhti'.
she became possessed of a child.
gen gwa
only
Nil'ie
That (it is)
hwe.s'thiV ne"
to sleep on the
ni'.she' o'ne"'
lasted now
(lain'gwtV
Soiuc (tinie )
ne"tho' hwiVe'-hen' tca^'
there there she it laid the
where
Hiia" de'oiiiwishe"i'
Not it loHK matter
(it is) became
Hiia'' de'ago.sde'isdr.
Not she it paid attention
(it is) Uk
non'we'' niiienno"*-
the place there he it uses
ha'.-^ennowa'ne"'
he chief (is).
ha'donsaie"gwa'.
thence again she it look.
nwiVonni'she' o'n
it lasted no
do'ga
the the that where
(long I
tea" o'ne"
now
Washe°" niwenduoe''
Ten so it day (is) in
(it is) number
ne^' haVsennowa'ne"
the he chiel' (is)
nwa on-
so it
wa'hat-
he it noticed
wuAva'sa wo
it began
Daiotge"'i'ha'die' tea'' ni'hoe"4iia'ge'"
so he is suffering.
It Ijecame more and more manifest (severe)
da'ie"' ena'gee'
lies they dwell
the where
hadik'do"k.
Ne^'tho^
There
o'no"' WiVh<)no"'h\vak'de"\
now he became ill.
Gagwe'gi' tea" gana-
Itall the itvil-
where lage
henda'gir, hodenno'da\
he lay, he is singing.
they (m.) come to see (him).
i'ha'do"k: '' E^swaendoda'gwiV neii'ge"" ga"he\ ono^dja' gaia'dji'.
he kept " Ve standing tree this one it tree it tooth it is called,
saying; will pull up (it is) stands.
E'Hvado^'hwendjiadet'hiV, ne"tho' o'sadage'^hia'da' he"sgwen-
Will it earth open.
there
it abyss edge of
there will ve
da'giirr. Na'ie' di''
me lav. That
(it is)
e"ietgo'dak ne'
she will sit the
more- over
ne
the
tea"' noii'we' ha'degno"'ha'ie"' ne"tho'
the place just my head (scalp) there
the where
just my head (scalp) where lies
deiagni"'den\" Na'ie'
one I abide together."
hoksteii'Ti'
he elder one.
O'ne"-
Now
ne
the
on gwe
man-beings
wa'hoiltdo'gir tea"'
the\' it noticed
the where
hono"'hw!ik'dani'
lie is ill
That
(it is)
ne"
the
ne"'
the
hodeiino'dtx'
lie is singing
ne'
the
ne"tho' hadina'gee'
there they (m. ) d\veU
ha'sennowa'ne"'.
he chief (is).
3
4
5
6
7
8
9
10
11
12
13
14
15
172
IROQUOIAN COSMOLOGY
[ETH. ASS. 21
Now, veril}', all came to visit him. They questioned him repeat- edlj', seeking to divine his Word, what thing, seemingly, was needful foi' him, what kind of thing, seemingly, he expected through a dream. Thus, day after dav, it continued that they sought to tind his Word. After a time the female man-being child was of fair size. She was then able to run about from place to place. But it thus continued that they kept on seeking to divine his Word. After a while, seemingly, one of the persons succeeded in finding his Word, and he said: "Now, perhaps, I mvself have divined the Word of him, the ordure, our chief." He who is called Aurora Borealis said this. And when he told the chief what manner of thing his .soul craved, the chief was very plea.sed. And when he divined his Word, he said: "Is it not this that thy dream is saying, namely, that it is dii-eful, if it so be that no person should divine thy Word, find that it will become still more
1
2
3
4
5
6
7
8
9
10
11
12
13
14
O'ne"'
Now
hi'iiV
verilv
it all
hadigwa'thwas.
tht-y (m. I visit severallv.
Hofiwa'hen'do"k
They him question
honwawenni"'aaks
they his Word seek to divine
ste""'
any- thing
gwa
seem- ingly
nonwa'ho^de"' de^hodo^'hwefld-
kind of thing it is necessary
jion'niks, ste""
for liini, any-
thing
ni'Io^t honwawenni"''saks
so it is
gwa
seem- ingly
nonwa'ho''d('*"' hotgaie""'di
kind uf thing
they seek his Word repeatedly
o*he""senk.
dav after dav.
he desires througli a dream.
Diefi''hir gwi
After a while,
eksaa".
somewhat
edak'he's.
she runs about.
Dien'^ha'
After a while
she child.
(isi
O'ne"'
Now
seem- ingly,
ha'dem'iie'i'
Ne"tho'
There
o'ne"'
now
just it is suf- ficient
ne''tho'
there
niia ga ne
so she is the
large
Ne^tho' ni'io't hegagofida^'gwi' honwawenni''saks.
There so it is hence it is unceasing they his word seek
to divine.
wa'honwawennowe""nhiv,
he his word divined.
gwa"
seem- ingly,
o'ne"' shaia"dat
now
he person one is
()' lie- now
WiVhe^'hen":
he it said:
' O'ne"'
" Now
hofi"
prob- ablv
ni a"
I person- ally
wa'he"dawennowe""nha'' ne"
the
I his, ordure's. Word have found
nil
shedwa'sen'no"'." Hodoiini'Ti' honwanado""khwti'
he our chief (is)." He Aurora Borealis
hen".
said.
tea"
the
where
ne'
the
they (m. ) designate him thereby
o'ne"' wtVhoiiwatho'ie"' ne"
now he him told the
wa'he"'-
heit
that one
ha'sennowa'ne"'
he chief (is)
Na'ie'
That
(it is)
nonwa"ho"de"' wadadjis'tha" ne" hothwa'i" wsVhatcen-
kind of thing it it craves the his soul he was
non nia .
pleased.
wa"honwawennowe""nha" wa"he"'hen":
he hi." Word divined he it said:
Na'ie' ne" o'n
That the no
(it is)
" Na'ie'-khe"" iwa'do"" ne" .sada'a'shwa' na'ie' gano'we"', na'ie'
"That is it it it savs the thv dream (luck) that it direful (is), that
it is, (it is) (it is)
e°ganowe""klie'', na'ie' gi"she"' ne"' hiia" thaiesawennowe"''nha'.
it direful will become that it may be the not they thy Word should divine
it is) (that) (it is)
ONONDAGA VERSION
173
direful? And ^-et, moreover, it is not certain tiiat this is wiiat tliy soul craves; that its eyes may have seen thv standing- tree, Tooth as to kind, pulled uj), in order that the earth ))e torn open, and that there be an ahyss that pierces the earth, and, moreover, that there beside the abyss one shall lay thee, and at thy head thy spouse shall be seated with her legs hanging down into the abyss." At that time the chief said: "Ku"." I am thankful! Now, verily, the whole matter has l)een fulfilled ))y thy divining my Word."
During this time [the duration of the dream feast], a large body of man-beings,* paid a visit there. He, the Deer, paid a visit there. He, the Great-horned Deer [the Buck], paid a visit there. He, the Spotted Fawn, paid a visit, and was there .seeking to divine the Word of the
Na'ie' di" ne" hiia" de'oi'hwado'ge"* na'ie' wadildjis'tha' ne"
That more- the not it matter certain (is) that it it craves the
(it is) over (it is) (iti.s)
sathwa'i", na'ie' druoga'h;i''ik ne" tea" agaendoda'gwe"k ne"
thys<iul. that its two eyes slioulti the the one should uproot the
litis) liave fallen on it where standing tree
.sadendo'du' ne" ono"dja' nwtrgaefido"de"', na'ie' diioi"hwa'
thou thyself tree the it tooth such it tree (is) kind of, that thence it is
hast set for (it is) reason
awado"'hwendjiadet'ha' aio'sade""'hti' ha'druao"'hwendjiongo"da'.
it itself earth should cause to gape it cave should just it earth should transpierce.
come to be
Na'ie' ne'' ne"tho' di'' o'sadage""hia'dii' he"iesenda'gan' ne"tho''
there more- it cave edge of there they thee will there
over lay
hesno"'ha'ie"" ne"tho' o'sadagoii'wa' ha'de"iago'si'de"'-
there it cave in just her two feet will
That the
(it Is)
di" tea"
more- the over where
don'nio"k
severally hang
wtVhe"'herr';
he it said:
there thy scalp lies
dedjia'di'.'
one thou are one."'
ha'sennowa'De""
he chief (is)
liegagwe'gl'
entirely (it all)
Tho"ge^ ne''
At that the
(time)
" Ku". Niiawe"'^ha''. O'ue"' hi'iiV wiiVfii'hwaier'khe'
" Ku''. I am thankful. Now verily it matter is fulfilled
ne" tea'' wu\sg'wawennowe"''nIirr. "
the the ye my Word have divined."
the where
Na'ie' ne'' gendio^gowa'ne"' hodigwat'hwi' tea"' nwa'onni'she'.
That the it body of persons they (m. ) visited the so long it lasted,
it is large (is) where
Skeunofido"'' wa'hagwat'hwti'. Ona'gaendo"'go'na^ Skennoiido""
wiVhagwat'hwiv.
he visited
(there).
honwawenni"8aks
he sought to divine his Word
he visited (there).
Tcisda'thieiT'ha'
Spotted Fawn
It has great horns
Deer
ne
the
wa'hagwat'hwa', ne''tho'
he visited there
(there)
ha'sennowa'ne"'. O'gwai" o"ni" wa'ha-
He chief Bear also he
(is).
1
2 3 4 5 6
7 8
9
10 11 12 13
aThis is an exclamation expressing gratification at having one's dream or vision divined and satisfied.
&The relator of this version stated that there was a reputed connection between the visits of these different personages and the presence of their kinds in the new world beneath the sky land, but he had forgotten it.
174
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
chief. He, the Bear, also paid a visit. Now, he also, the Beaver, paid a visit. And he, the Wiiid-who-moves-about-t'rom-place-to-place. paid a visit also. And now, also, he, the DaA'light, paid a visit. Now she also, the Night, the Thiek Night, paid a visit. Now also she, the Star, paid a visit. Now, also, he, the Light-orb [the sun] paid a visit. And, too, the Water-of-spriiigs, she paid a visit. Now, also, she, the Corn, paid a visit. Now, also, she, the Bean, paid a visit. Now, also, she, the Squash, paid a visit. Now, also, she, the Sun- flower, paid a visit. Now, also, the Fire Dragon with the body of pure white color, he paid a visit. Now. also, the Rattle paid a visit. Now, also, he, the Red Meteor, paid a visit. Now, also, he, the Spring AVind, paid a visit. Now, also, he, the GreatTurtle, paid a visit. Now, also, he, the Otter, paid a visit. Now, also, he, the Wolf, paid
gwa'thwa'
visited (there).
GaeiTde's
O'ne"'
Xow
o ni
fllso
Beaver
wa''egwat'hwa'.
O'ne"-
Now
tea"
the wliere
the
al.so
8 9 10 11 12 13 14
o"ni' wa'hagwat'hwa". O'ne""
It Wind also he visited Now
Goes About (there).
hat'hek wa hagwat'hwiV. O'ne"" o''nr ne
Light he visited Now also
of Day (there)
sonda'igi'
Blaek she visited
Darkness I therej.
waVgwat'hwa'. O'ne"' o"ni"
she visited Now also
(there).
Na'ie' o" tea" Ga'hne'go'
That too the It Embedded
(it is) where Water
One°"hir wa'egwat'hwiV. O'ne"' o"ni
It Corn she visited Now also
( there) .
hwa". O'ne"' o"nr ne" 0-hnio""sa
Now also the It Squash
Gaa"'gwa'
It Orb of Light (Sun)
WiVegwat'hwa'
she visited (there).
ne
the
wa'hagwat'hwa". Tea"
he visited The
(there). where
o"ni" ne" Ha'deio'-
also the It
' A'soiT'he', Deioda'-
It Night, It
ne" Odjisdano"gwa'
the It Star (spot)
w:i"hagwat'hwa'.
he visited
(there).
O'ne"' o"nr ne"
Now also the
O'-sa^he^'da' wiVegwat'-
It Bean she visited
(there i.
O'ne"'
Now
o"ni' ne" OaVe""sEV wtVegwat'hwa .
also the It Sunflower she visited
(there).
die'thiV owii'he'sdo'gt)"' ni"hairi"do"de"' wa'hagwat'hwtV
waegwat'hwsi"
She visited (there).
O'ne"' o"nr Ga'ha'sefi-
Now also It
Fire-dragon it white pure sueh his body kind
(is) of (is)
he visited (there).
o ni
also
ne'
the
Ga'stawe""sa' wa'hagwat'hwti". O'ne"'
It Rattle
Iladawine'tha' wrrhagwat'hwa'.
He (Red) Meteor he vi.sited
(there).
ne"dEV wtVhagwat'hwa'. O'ne"'
he visited Now
(there).
wa'hagwat'hwa'. O'ne"' o"ni'
he visited Now also
(there).
he visited (there).
O'ne"'
Now
also
also
O'ne"'
Now
ne"
the
o ni
also
ne
the
ne
the
Skwa'ie"'
otter
ne'' Daga'shwi-
tlie It Spring
Wind
Hania'de"'go'na'
He (ireat Turtle
wa'hagwat'hwa'.
he visited (there).
ONONDAGA VERSION
175
a vi.sit. Now, also, he, the Duck, paid a visit. Now, al.so, he, the Fresh Water, paid a visit. Now, also, he, the Yellowhaninier. paid a visit. Now, also, he, the Medicine, paid a visit. Moreover, all things that are produced by themselves, that produce themselves, that is, the animals, and, next to them, the small animals, the Hying things, of every species, all paid a visit. Now, sometime afterward, he, the Aurora Borealis, paid a visit. And, verily, he it was who divined the AVord of the chief. Verily, he said: "The great standing- tree, the Tooth, .nuist be upi'ooted. And wherever it has a root there severally they must stand, and they must severally lay hold of each several root. And just then, and not before, shall they be able to uproot the standing tree. The earth will be torn open. Moreover, all persons must look thei'ein. And there, beside the abj'ss, they
|
O'ne"' o-'nf |
ne" Tha'hioii' |
ni' wa |
'hagwat'hwa. O'ne"' o"ni' |
|
|
Now also |
the Wolf |
he visited Xriw also (there). |
1 |
|
|
ne'' So'wek |
wa'hagwat'hwa" |
. O'ne |
"' o"nr ne" O'hne'ganos |
|
|
the Duek |
he visited (there). |
Now |
also the It Fresh Water |
2 |
|
wa'hagwat'hwa' |
. O'ne"' o"nr |
ne" |
CTwe"''gwe"" wa'hagwat'hwa'. |
|
|
he visited (there) . |
Now also |
the |
Yellow- he visited hammer (there). |
3 |
|
O'ne"' o"nf Now also |
ne" Ono'"gwa"tcha' the It Medicine |
wa'hagwat'hwa . Gagwe'gi' he visited It all (there). |
4 |
|
|
df ne" ste"" |
gwa" noiiwa |
ho"de"' |
ne" odadoii'ni', wadon'ni- |
|
|
more- the any- over that thing |
seem- kind < ingly |
f thing |
the it has grown (it has it grows prodneed itself), (it pro- |
0 |
iV'hu', na'ie' ne'' gondi'io'. na'ie"
duces that the the\' (7.. t are that
itself), (it is) animals, (it is)
ne'' gondi'de"*, nhwiVdiiodi'se'iige',
the they (z.) tly every they (z.) are
species in number,
O'ne"'
Now
HodoiiniTi'.
He Aurora Borealis.
sennowa'ne'
chief (is).
gwe"k
habitually,
gain'gwa
some (time)
Na'ie"
That
(it is)
Na'ie-
That (it is)
g\va''th()' ne"' gondiio'sho°"a*
next in the they (z.) are small
order animals (birds)
gagwe'gi' Wil'gondigwat'hwa'.
it all they (z.) visited
(there).
nwa'ofini'she' o'ne"' wa'hagwat'hwa' ne"
•so (long) it lasted now he visited the
(there) ,
hi'iii' wa'honwawennowe""nha' ne"' Ha'-
verily he his word divined the he
ne
the
ne"' ga'he'gowa'ne"'
tlie it tree standing great
(is)
non we
the place
nau""ho"'
lay hold of it
niiokde'hiide'nio"'
hiia'
verily
ne"
the
ne"tho'
there
wa'he"'hen'':
he it said:
OlH)"'dja' It Tooth.
Na'ie'
That (it is)
de°'hadida"nha',
they (m.) will stand,
E"gaendoda'-
be
I
tea"'
'It tree will be uprooted
ne
the
the where
de"4iadiie-
there it roots project there they (m.) will stand, thev im.i will
plurally "plurully
ne" djokde-hjit'sho"'. O'ne'" ha^'.stV e'^hadigwe'nia'
the each it root is one. Now just then. they (m.) will be
( not before ) able to do 5 1
e"'hadiendoda'gwa'. , E"wado"''hwendjiadet'ha'. Gagwe'gi di''
they (m.) tree will It itself earth will open It all more-
uproot, roughly. over
ne"tho' he"iontgat'hwri\ 0\sadage"'hia'da' ne"tho' he"iesen-
there hence will one look. It abyss edge of there hence one
thee will
10
11
12 13 14 15
176
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
must lay thee. Now, moreover, there at thy head .she with whom thou dost abide mu.st sit with her legs hanging down into the abyss." Then, verily, the chief replied, saying: '" Ku". I am thaniiful that ye have divined my word. Now all things have been fulfilled. "
Verily, it did thus come to pass that they did uproot the .standing tree. Tooth, that grew beside the lodge of the chief. And all the inhabitants of that place came thither with the intention of looking into the abyss. It did thus come to pass that everyone that dwelt there did look therein. At that time the chief then said, addressing his spouse: "Now, too, let us two look into the abyss. Thou must bear her, Zephyrs, on thy back. Thou must wrap thyself with care." Now, moreover, he gave to her three ears of corn, and, next in
da'garr. O'ne"" d\" tea"
lay. Now more- the the
over where place
go'dak ne"" desni""den\ o'sadagofi'wii
sit the ye two abide it abyss in
together,
'hek." O'ne"' hi'ia' ne"
Xow verily the
non'we' ni«no"^ha'ie"' ne'"tho*' e"iet-
there
there thy scalp lies
ha\sennowane""'
he chief (is)
thankful
ier'khe'."
fulfilled."
wivsgwennowe"''nha". O'ne"'
thou my worti hast divined. Now
she will
hrtde"iago'8i'de"'donnio°'-
jiist her two feet will severally hang."
ni'ha'weii': "Ku^', uiia-
thence he ' " Ku"', I am
replied:
gagwe'gi" wa'gai^iwa-
it all it matter
has been
7 8 9
10 11 12 13 14 15
Ne"tho'
There
hi'ia
verily
so it came to pass
Ono"'dja" tea" ga"he' ne"
it tooth the it tree the
the where
O'ne"
Now
ne"tho'
there
tea"
the where
it tree stands
ena'gee''
thevdwell
ne" tea"
the the
where
hono"-sa'kda'
his lodge be- side it
gagwe gi"
it all
hodieiidoda'gwe"'" ne"
they (m.) tree the
uprooted
ne" ha'sefinowa'ne"".
the he chief (is).
da'ie"'
hesratsrat'hwa' tea"
thither let me look
the where
ne"tho' da'ie"' gawei'ha'die'
there hitherone (me came desiring it
(they) came (for the purposeof it)
o'sadagon'wfi'. Ne"tho'' nwa*-
it abvss in. There so it
awe""ha tea" hwa'hodi'he"g
came to the it exhausted their
pass where number
hwa"hofitgat'hwa\ Tho*'ge'
tea ui lo"' ena gee
the soitismuch they(indef.)
thither they (m. ; looked.
.shagawe""'has
her addressed
ne'
the
he^diatgafhwa" tea'
At that (time)
he'na"
his spouse
o'sa'de\
where (manyi dwell
o'ne"' ne" ha'sennowane""
now the
wa'he°'hen":
he it said:
he chief (is
•O'ne"'
" Now
ne"tho'
there
Wil"-
he
o ■
too
the we
thither we two will look
'hawa' ne"
the
the where
Thou wilt bear on thv back
ne'
the
e"shei:Vde"'-
thou her person wilt bear
De"'sadaksa'de"
it abyss is present.
Gaende*'so"k. fr'sa^'gwas e"^satdoge"'sdtV/' O'ne"'
GustSH:>f-wind. Thou thyself thou thyself wilt Now
Zephyrs. wilt wrap make ready."
di" dashaga'o"' ne" one"''ha\ \V'se"' niiono"'kwe""iage', na''ie
more- he it to her the it corn, three so it ear is in num- that
over, gave ber, (it is)
HEWITT]
ONONDAGA VERSION
177
order, the dried meat of the spotted fawn, and now, moreover, he said: "This ye two will have for provision." Now he also broke off three fagots of wood, which, moreover, he gave to her. She put them into her bosom, under her garments. Then, verily, they went thither to the place. They arrived at the spot where the earth was torn up, and then he said: " Do thou sit here." There, verily, she sat where the earth was broken oil'. There she hung both legs severally into the abyss. Now, in so far as he was concerned, he, the chief, was looking into the abyss, and there his spouse sat. Now, at that time he upraised him- self, and said: "Do thou look hence into the abyss." Then she did in this manner, holding with her teeth her robe with its burden. Moreover, there along the edge of the abyss she seized with her hands, and, now, moreover, she bent over to look. He said: " Do
gwa"tho, tcisda'thien"a' o'wa'hat'he"', o'ne"
spotted fawn it meat dry (is), now
di"
next in or- der,
wa'he"'hen":
he it said:
"Na'ie'
"That (it is)
neii ge"'
thia one
more- over
e"djadenna'da." O'ne"' o'nf W!Vthaia"kho"'
ye two will take for Now also he iteratively
provisions." broke thfm
'a^'se"' niioko"'kho"nage' ne" oien'da', na'ie' di" shagoVi', Ena's-
three so it wood sticks the it wood that more- he gave (them)
many are in number (fuel), it is over to her.
gwagon'wa* heiago\se"''di^ O'ne"' hi'ia' ne^'tho' nhe'honne'non^
Her bosom in thither she them Now, verily, there thither they (m.)
slipped. * went.
Wahni'io"' tea'' noii'we' iodo^'hwendjiadetha'en", o'ne"' wa'he""'-
Theytwo(m.) the theplace it earth is roughly opened, now he it said:
arrived where
hen": '^Tho'ne"' sadien"." Ne"tho' hi'UV wa'oiVdieiT' tea" non'we'
" Here do thou sit There, verilv, she sat down
do thou sit down."
the the place where
odo"'hwendjiia"gi\ Ne"tho' wa'diondno'''de°'do"^'gwtV ne" o'sa-
it earth is sundered. There she hung her legs thereby the it
1
2 3 4 5 6 7
dagon'wa', o'sadagon'wa' heiagono"'de""don'nio"k. O'ne"' ne''
abyss in, it abyss in thither her leg is hanging Now the
severally. that
na' o'sadagon'wa' ha de'haga"ha'' ne'' ha'sefinowa'ne"', ne"tho'
that it abyss in hence he his eyes the he ehief (is), there
one " has tixed on it
ne" na" etgo'da' ne" he'niV. O'ne"' tho"ge' wa'hatgetc'gwa'
the that she sat the his Now at that he himself raised
that one wife. time up
wa''he"'hen": " Hwii'satgafhwa' o'sadagon'wa'." O'ne"' dondaie'ii'
he it said: " Henee di> thou look it abyss in." Now just she did
it
^nw „„v „„,-.-,.-,,«. wao"'tco"hik tea" deionda'kse'. Ne"tho'
ne
the
ne"
this the her robe she took it in the she bore it on
way her mouth where her back.
df o'sadage"'hiada"sho"' wa'eienauii'gwa'', o'ne"' di" wa'dioii-
she it laid hold of now more- she bent severally,
tca'k'diV hwiVontgafhwa'. WiVhe"'hen"
forward hence she looked. He it said: "Itisplain it (is)
much
more- over
it abyss edge of it along
more- over
There
1 sowa
9 10 11 12 13 U
21 KTH— 03-
-12
178
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
thou bend much and plainly over." So she did do thus. As soon as she bent forward very much he seized the nape of her neck and pushed her into the abyss. Verily, now at that time she fell down thence. Now, verily, the man-being child and the man-being mother of it became one again. When she arrived on earth, the child was again born. At that time the chief himself arose and said, moreover: "Now, verily, I have become myself again; I am well again. Now, moreover, do ye again set up the tree."'
And the chief was jealous, and that was the cause that he became ill. He was jealous of Aurora Borealis, and, in the next place, of the Fire Dragon with the pure white body. This latter gave him much mental trouble during the time that he, the chief, whom some call He-holds-the-earth, was married.
hwa'desattca'k'da'." O'ne"" ne"tho'
hence do thou bend Now there
forward."
wa'dionttcrr'kdrf o'ne"' wa'hriie'na'
she bent forward now he it took hold
of
o'sadagon'wa'. Tho'''ge''
it abyss in. At that
(time)
hi'ia' ha^donsagiadies'dtV
verily just again they two (z.)
became commingled
thus she it did.
the
it (is) much
tcia'e"'
shoved her
O'ne"'
Now
ono'^ha'.
its mother.
hi'ia'
verily
ne"
the
e'se'da"ge' hwa'shago'-
her nape of the hence he
neck on
o'ne"' diiagoia'de"*'!'.
now thence her body
fell down.
o"ni'' ne"
also the
eksa'a"
she child
Now
ne'
the
the she
where arrived
saionna'gat ne'' eksa'a". Tho"ge* o'ne
the she child. At that now
(is) time
o"*hw^ndjia'"ge' o'ne"'
it earth on now
again she is born
ne'
the
ha'o"'hwa'
he himself
he"
again
ne"
the
ha'sefinowa'ne"' sa'hatge""ha' o'ne"' dl" wa'he"'hen": "O'ne"'
he chief (is)
again he arose
more- over
he it said:
' ' Novr
saga'do"' hi'ia'. O'ne"' di" sadjiiendo'de"'.'"
?ain I am verily. Now more- do ye reset tree."
well, over
Nil'ie' ne" ha'sefinowa'ne"' ho'ga"he"s na'ie' gai'honnia"ha'
That the he chief (is) he is jealous that it it causes
(it is) (it is)
tea" wa'hono"'hwak'de"'. Na'ie' ne" ho'ga'ha'sek' ne" Hodofi-
J_Q the he became ill. That the he him is jealous the He Aurora
where (it is) of
ni"a', na'ie' gwa'tho' ne'' Ga'ha'seiidie'tha' owii'he"sdo'go"'
11 Bore- that next in the It Fire-dragon it white pure (is)
alls, (it is) order
ni'haia'do"de"', na'ie' gwa"tho' ne" Hadawine'thil'. Na'ie'
12 so his body (is) that next in the He Red Meteor. That
kind of, (it is) order (it is)
de'hti'nigo"'ha"ha' tea" nwa'onni'she' o'ne"' tea" wa'thadane'ge"'
13 he gave trouble to the the so it lasted now the he was married
mind where long where
ne" ha'sefinowa'ne"'. Hao"'hwefidjiawa"gi' o'dia'k hofiwana'do""khwa'.
14 the he chief (is). He-it-earth-holds some they him designate
(persons) thereby.
HEWITT]
ONONDAGA VERSION
179
So now, verily, her bodj' continued to fall. Her bod}' was falling •some time before it emerged. Now, f<he was surprised, seemingly, that there was light below, of a blue color. She looked, and there seemed to be a lake at the spot toward which she was falling. There was nowhere any earth. There she saw many ducks on the lake [sea], whereon they, being waterfowl of all their kinds, floated severally about. Without interruption the body of the woman-being continued to fall.
Now, at that time the waterfowl, called the Loon shouted, saying: "■ Do ye look, a woman-being is coming in the depths of the water, her body is floating up hither." They said: " Verily, it is even so." Now, verily, in a short time the waterfowl [duck] called Bittern [Whose eyes-are-ever-gazing-upward], said: "It is true that ye believe that her body is floating up from the depths of the water. Do ye,
Da',
So,
hi'ia' hwaeia'doii'die'
verily,
nwa'onni'she' eia'don'die'
so it long lasted
her body was falling
thither her body falls onward
o ne
now
ne
the
agoii'gwe'
she man- being.
hwa'gaiage"''nha'.
thence it emerged.
Gain'gwa''
Somewhat
O'ne"'
Now
wa'ondien'iia' gwii" deio^ha'thek ne" e'da"ge' oe""hia' ni'io^t.
she was surprised seem- it is light the below it (sky) so it is.
ingly blue (is)
Wa'ontgat'hwa' na'ie' gwa" gania'dae' tea" hagwa'' nhwffaga-
She it looked at that seem- it lake is the direction whither she
(it is) ingly present where
wenon'ha'die'. Hiia*'' gat'ka' de'o"''hwendjia'de'. Ne"tho' wa'^e'ge"'
was continuing Not any- it earth is present. There she it saw
to go. (it is) where
onnatga"de" ne" so'wek ganiadae"ge' ne"tho' gondrsgo'ga'iiir
they (z.) are numerous
the
duck(s)
it lake is present on
nhwa^tga'sowa"tehage'. Heiotgonda^'gwi
every it duck kind in number Hence it continues
is (waterfowl).
agon'gwe'.
she man- being (is).
Tho'Ve
there they (z.) float about
tea" eiaMon'die' ne"
the her body is the
where falling
At that time
o'ne"' wa'tho'hene^drr ne" so'wek,
now he shouted the duck,
Ha'ho'we"'
Loon
ganon wagon wa
it dejiths nf water in
Wa'heiini'hen":
They (m.) it said :
"Do'ge"s
"It is true
on gwe
man- being,
hi'ia'.'
verily."
haia'dji', wtVhe"'hen": "Tciatgat'hwa"
he is he it said : " Do ye look
named,
;da'io% daieia^doii'die'. "
^hence she thence her body is
s coming, flying."
Niioi'hwagwa^ha" o'ne"' hi'ia' wa'tho''hene''da' ne" so'wek,
Soit matter is short now, verily, he shouted the duik (? ).
(in a short time) waterfowl,
Go"'ga"hwa' haia'dji' (diiotgon't he'tge""'' hivde'haga''ha')
Bittern he is (at all times up above thither his two eyes
named are fixed)
wa'he"'hen": " Swe"he' do'ge'^ ganonwagoii'wa' daieia don'die'.
he it said : *' Ye it do think it is true it water depths in thence her body is
~— approaLluHg.
3
i
5
6
7
8
9
K)
11
12
13
14
180
lEOQUOIAN COSMOLOGY
[ETH. ANN. 21
however, look upward." All looked upward, and all, moreover, said: " Verily, it is true." They next said: "What manner of thing shall we do?" One of the persons said: " It seems, then, that there nmst be land in the depths of the water." At that time the Loon said: "Moreover, let us first seek to find someone who will be able to bear, the earth on his back by means of the forehead pack strap." All said, seemingly: " I shall be able to bear the earth by means of the fore- head pack strap." He replied: "Let us just try; it seems best." Otter, it seems, was the first to make the attempt. As .soon, then, as a large bulk of them mounted on his back, verily, he sank. In so far as he was concerned, he was not able to do anything. And they said: "Thou canst do nothing." Now many of them made the attempt. All failed to do it. Then he, the Carapace, the Great Turtle,
1
a
3
4 5
6
7
8 9 10 11 12 13 14
He'tge""
t'p high
gagwe'gi'
gwa"tho' :
next in order:
h wa'tciatgat'hwa'. "
thither do ye look."
di" wa'hefini'hen":
more- over
they (ni.) it said ;
Gagwe'gi' hwiVhofitgafhwa'
It all thither they (m.)
looked,
•'Do'ge"s hi'iiV." Wsi'henni'hen"
" It is true verily." Thev it said
Ho't nonwa'ho"de"' neMwaie'a' ? " Walie^'hefr' ne^'
kind of thing so will we it do?" Heitjsaid the
shaia^'dadu'
he one person ;
"What
(is it)
"' Diio"'hwendjia'de
"There it earth is present
nige"-khe"" ne" s^anonwa-
so it is it must be. (not)
gon'wa'?" Tho"ge' wiVhe"'hen" ne" Ha'ho'we"':
water in?" At that he it said the Loon:
(time)
dwadiee"*'da' dwe".sak son" nonwa^ho"de"' e"'hagwe'nuV e"'ha-
let us it first do, let us it seek, who kind of person he will be able he will
do"''hwendjiage"dat." Gwa"" thigagwe'gi* wa'henni'hen": '' V
•Na'ie' df
"That more- it is over
just it whole (is)
bear earth on his back by Seem-
means of the forehead strap." ingly
e'^kgwe'nia' e^gado^'hwendjiage^dat."
I will be able I will b^ar the earth on my back
to do it (by means of the forehead strap)."
gi'she"" dwade'niefi'de"'." Skwa'ie"'
otter
they it said :
W^'he-'heii":
He it said :
"Gwa"
•Must.
perhaps. (I think)
let ns it try."
tea" wa hade'nien'de"".
tile he it attempted to ilo.
where
hirnowa"ge'
gi"she"'
I think
his back on
de'hogwe'niofi'
he it was able to do
tliasgwe'niiV .'"
thou it art able to do."
wahodino'we"'
they it failed to do.
one"
now
ne
the that
Ganio"
So soon as
hi'ia
verily
na".
that one.
iawe'dowa'ne"'
it bulk large is
Wirhonowie"da'
he sank into the water.
Wa heiini'heii":
Thev it said :
da'hadiee""da'
he first was
hwa'hofidawe""hat
thither they (m.) it got upon
Hiiii" ste°"
Not any-
(it is) thing
"Hiia" ste""
"Not any-
(it is) thing
O'ne"' ]ionnatga''de' wa'honde'nien'de"'. Gagwe'gi'
Now they (m.) are they (m..) it attempted. It all
numerous
Tho"ge' o'ne"' ne" Hania'de"'go'na', Ha'no'wa',
At that now the He Turtle Great, He Cara-
time (is) pace (is)
HEWITT] ONONDAGA VERSION 181
said: " Next in turn, let me make the attempt." Then, verily, a large l)ulk of them muunted on his back. He was al)lc to bear them all on his back. Then they said: " He it is who will be able to bear the earth on his back." Now, at that time, they said: '"Do ye go to seek earth in the depths of the water." There were many of them who were not able to obtain earth. After a while it seems that he, the Muskrat, also made the attempt. He was a1)le to get the ground thence. Musk- rat is he who found earth. When he came up again, he rose dead, holding earth in his paws, and earth was also in his mouth. Tliey placed all of it upon the carapace of the Turtle. Now their chief said: '■ Do 3'e hurry, and hasten j'ourselves in your work." Now a large number of muskrats continued to dive into the depths of the water. As fast as they floated to the surface they placed the earth on the
1
2 wa'hatge"dat. O'ne"' wa'heiini'hen": "Na'ie' ne" e"'hagwe'nia'
he it bore on the back Now they (m.) it said: "That the he it will be able ^
by the forehead strap. (it is) to do
e"'hado"'hwendiiage"dat." Tho"ge' o'ne"' wahenni'hen": "Sne'-
he will bear earth on the back by the At that now they it said: "Do ye t
forehead strap." time two it
sak'hil'" (swesak'ha' ?) ne" ganonwagon'wa' ne" o'he"da'."
go to seek (do ye it go to the it water depths in the it earth
seek?) (ground)."
OiinatgiVde' hiiii" de'hodigwe'nion' a'hadihe'da'gwa'. DieiT'hiV
They (z.) are not they it were able to do could they earth get. After a O
numerous (it is) while,
gwa" o'ne"' ne" Hano'gie" o'ne"' o"ni' wa'hade'nien'de"'.
seem- now the He Muskrat now also he it attempted to do.
ingly,
Na'ie' wa'hagwe'nia' hwa'ha'he'da'gwti'. Hano'gie" wa'ha'he'dsi-
That he it was able thither he earth He Muskrat he found ground,
(it is) to do (ground) fetched.
tceii'ni". Sawendaga"gwa' hawe"'heio"'ha'die\ ho'tciagwe'nonni'-
Again it floated he came up dead, he came with his
paws closed
ha'die' ne" o'he"da', ha'sagon'wa' o"ni'' wadak'he'. Gagwe'gi"
(on it) the it ground, his mouth in also it came con- It all
tained in it.
|
wiVhe-'hefi": "I" |
o""ke"' agade'nien'de"'." O'ne"' hi'itV |
|
he it said: "I |
next in let me it attempt Now verily turn to do." |
|
hwa'hoiidawe" ' hat' |
iawe'dowa'ne"". Wa'hagwe'nia' gagwe'gi' |
|
thither they (m. ) got upon it (his back) |
it bulk large (is). ' He it was able it all to do |
ga'nowa-'ge' wtVhadi"hen'. O'ne"' ne" honwa'sen'no"' wa'he'^hen":
it carapace OQ they (m.) laid it. Now the their chief he it said:
10
11
"Tciasno'we"'*, deswa'nowaia'he""ha' ,swaioM6""ha'." O'ne"'
"Do ye two make do ye hurry yourselves do ye work." Now ^'^
haste,
ge"dio^go\va'ne"'' hano'gie" honna^done'^hwi' ganonwagon'wa'.
it body of j^ersons muskrat they (m.) continued it depths of water in.
large (is) to dive
Ganio" swe°da'gaa"gwa' na'ie' niio'sno'we' ga'nowa"ge' hadi'he'-
So soon as again it floated that so it is rapid it carapace on they mi.) are
habitually (it is) laying the
a This is a dual form employed in the place of a plural, which follows it in parentheses. bThis is a dual form used for a plural.
13 14
182
lEOQUOIAN COSMOLOGY
[ETH. ANN. 21
back of the Turtle. Sometime thereafter then, verily, the}^ tini.shed covering the carapace with earth. Now, at that time, the carapace began to grow, and the earth with which they had covered it became tlie P^artli.
Now, also, they said: ''Now, moreover, do ye go to see and to meet this womiin-being whose body is falling hither." At once a great number of the large waterfowl flew hence, joining their bodies together, and there on their joined bodies her person impinged. Then .slowly the large waterfowl descended, and also they placed the woman-being there on the carapace. Moreover, the carapace had now grown much in size. Now, moreover, they said: ''Now, verily, we are pleased that we have attended to the female man-being who has appeared in the .same place with us."
da'ha"hri'. Gain'gwa' nwa'onni'she' o'ne"
J- eartli on it. .Some (time) so ( long i it lasted now
ga'nowa"ge' wahadi'he"do"ga'. Tho"'ge' o'ne"
9 10 11 12
it carapace on
they (m.) it with earth coated.
At that time
hi'isi' wa'hadi".sa'
verily they (ni.j it
tini.shed
wa'wadodia'ga'
it grew in size
ne
3 the
ga no wa
it carapace
hodi"he'do"hwi'.
4 they (m.) it with earth
na le
that
(it i.*)
ne
the
o"'hwen'djia' wa'wa'do"' ne"
it earth it it became the
covered.
O'ne"" df wii'henni'hen":
more- over
thev it said:
tciia'daa'dri"na' ne'' neii'ge"'
6 her body lo meet go the thi.H (it i.s)
da'die'
once
onnato-iX''de
o'ne"'
now
wa'tgondi'de"'
they (z.) flew
|
O'ne"' di" |
swakdo""na'. |
deie- |
|
' ' Now mort |
do ye tfo to see it, |
doye |
|
over |
||
|
igoii'gwd' |
daieia'doii'die'." |
Gon- |
|
she man- |
thence her bodv is |
At |
|
being |
falling." |
|
|
na'ie' |
ne" gondigo' |
wane°'s |
|
that |
the they (z.) large ones |
they (z.) are inanv
thence they let them- selves down
the
ga nowa ge
it turtle on
(it is)
nti'ie' ne'' w:VtgofididuVdaik'ho"\ iie"tho* hi'iiV
that the they (z.) their bodies there verily
(it is) conjoined severally,
he"tge"' daieiirda'ha-'nha'. O'ne"' skenno°''a' dagoilda'se''"da' ne"
up high there her body Now slowly
alighted.
so'wek gondigo' wane"^s, na'ie' df
duekis} they (z.) large ones, that more-
(itis) over
wa'shagoni^'derr ne"' agofi'gwe\ O'ne"*
tliey her placeil the she man- Now
being.
gowa'ne"' iodo'di'. O'ne"' df wa'henni'hen":
it much it has Now more- they (m.) it said:
grown. over
we'dwatcennon'niiV ne'' tea" wa'dionkhi^snie*''nha
lo we are glad ■ the the we her have cared for
where
na'ie' ne'' gado'ge"* w:Vongwago"'so"da\''
l-x that the in ii <'ertain we (and she) have appeared."
(it is) place
ne"tho^
there
di"
more- over
ne
the
ga no wa
it turtle
'O'ne"'
' ' Now
ne"
the
hi'ia'
verily,
ofi'gwe'
man-being
ONONDAGA VERSION
183
The next day came, and she looked and saw lying there a deer, also fire and firebrands, and also a heap of wood, all of which had been brought thither. At that time she kindled a fire, using for this pur- pose the three fagots which she hud slipt into the bosom of her gar- ment, and of which he [the chief] had said: "Ye two will have this for a provision." At that time she laid hands on the body of the deer. She broke up its body, some of which she roasted for food. She passed three nights there, when she again gave birth, again becom- ing possessed of a child. The child was a female. That, verily, was the rebirth of Zephj-rs. Now the elder woman-beingerected a booth, thatching it with grasses. There the mother and daughter remained, one being the parent of the other.
Now the earth was large and was continually increasing in size. It was now plain whei"e the river courses would be. There they two remained, the mother attending to the child, who increased in size
Wa'o'he°"nha', wa'ontgat'hwa' ne"tho'' genda'ga' ne"' sken-
It became day,
noiido"" odjis'da'
it Are
she it saw
it lay
o"ni" ne''tho' gago°'hetchage"hen\ oien'da'
also there it brands lay heaped, it fuel
o^'ni" o'sotcio'da'
also it heap stands
ne"tho' ga'^ha. Tho"ge o'ne"' wa'ondega"da',
there one it has At that now she kindled (a fire),
brought. (time)
na'ie' wa'ontc'da' ne" ena'sgwagon'wa' 'a^'se"' niioko°'kho"nage'
that she it used the her bosom in three so many it fagot in
(it is) number (is)
heiago'se""di', na'ie' ne" ha'wen': "E"tciade"na"da\" Tho"ge
there she them that the he it said: " Ye two will take At that
had dropped, (it is) provision." (time)
o'ne"' wa'dio"'nia"hen' gaia'di"ge' ne" skeiinondo"". WaVlieia'-
uow she her two hands its body on the deer. She its body
to it put
da'hi''dir, na'ie' wa'onde'skoii'de"' ne" e"iondekhon'nia\ 'A"se'"
broke up, that she it roasted tor herself the she it will eat. Three
(it is)
he" saionde"don', wa'agowiaienda"nha',
again she was confined
hi'iiV
verily
eksa'a".
she child.
again
Na'ie'
That
(it is)
ne
the
she infant became possessed of,
saioiina'ffat
again she is born
ne'
the
niiagono"'hwe'di
go many she remained over night
e'iie"- ne"
she female the (is)
Ga^nde''so"*k. 0'ne°^ ne'' goksteiT'a' wa'euo'she°\
It-wind.<!-§^o-about Now the she ancient she set up a bower
(Gusts-ol-wind ) one
sthofidtl'do"'. Ne-'tho' degni^deii', ondat'hawa'.
thatched it with There they (z.) abode, one parent of the
grass. other (was).
O'ne"' gowa'ne"' ododi'hiVdie' ne" o'^'hweii'djia'.
Now it much it continues to the it earth.
(is) grow
oien'det tea" noiVwe' e"ge"'hio"'hwade'niofik. Ne^tho' degni"den"
itiscogni- the the place it river will have its course There they (z.) two
zablf where severally. abode.
deiofidade^'snie" ne" eksa'a''. Agwa's ne" na'ie' godi'sno'we'
she her cared for the she child. Exceed- the that she grew rapidly
ingly (it is)
wa'die'
she
O'ne"'
Now
1
2 3 ■4 5 6 7 8 9
10 11 12 13 U
184
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
very rapidly. Some time afterward she then became a iimideii. And they two continued to remain there.
After a while, seemingly, the elder woman-being heard her oti'.spring talking with .someone. Now, verilj% the elder woman-heirig was thinking about this matter, wondering: "Whence may it be that a man-being could come to talk with her." She addressed her, saying: "Who is it, moreover, who visits thee?" The maiden said notliing in reply. As .soon as it became night and the darkness was complete, he, the man-being, again arrived. And just as the day dawned the elder woman-being heard him say: "I will not come again." Verily he then departed.
Not long after this the life of the maiden was changed. Moreover, it became evident that .she was about to give birth to a child. After
eksadase"a'
she small maiden (is)
gododi'ha'die'. Gaiii'gwa' nwa^onni'she' o'ne"
she continues to Some (time) so it lasted now
grow. long
wa'wa'do"'. Ne"tho' ni'io't tea" degni"den'.
it it became. There so it is the they (z.) two
where abode.
o'ne"" gwa" othon'de' ne"' gok'steii'a' ne"
DieiT'ha'
After a while,
deiagot'ha-
she is talking with one
ne"
the
gwa"
seem- ingly,
ne"
the
seem- ingly
she (z.) heard it
the
she ancient one
the
dat'hawa'.
her offspring.
gok'sten'a' wawe'ii' :
ne'
6 the
7 8 9 10 11 12 13 14
she ancient one
oii'gwe'
man- being
she (z.) it thought:
O'ne"'
Now
' Gain"
" Where
hi'ia
verily
hon"
prob- ably
waVenno"*don'nio"'
she (z.) it thought about repeatedly
non'we^ nonda'ie"'
the place thence one
should come
"Goii'ha'wa',
"I am thy parent,
Hiia" ste"^'
deiaefot'ha'.
Iking ►ne,
di"
she is talking with one,
Wa'agowenna"nha', wa'ge""hefi":
she (z.) it said:
she addressed words to her,
who
(is it)
more- over
nonwa'ho"de'"
kind of person
hiianada'hen"sek? "
he thy mat visits?"
Not (it is)
na'ie'
that
(it is)
o'ne"'
now
de'aga'wen' ne" ek.sa'go'nti'. Ganio" wa*o"gak,
she it said the she maiden. Sosoon it became
as niglit,
ne" .sa'ha'io"". Agwa's
Just as
any- thing
ne" wa'dwa'sondaienda"nha' o'ne"
now
the it thick night became
daio'he"'i'ha'die'
there it is coming to be day
wa'he"'hen":
he it said: "Not
(it is)
sho'deii'dion'.
again he departed.
tea"
the where
one""
now
"Hiia" he"
again
ne '
the
the
gok'sten'a
she ancient one
again he arrived.
gothon'de'
she it heard
dadoiida'ge'." O'ne"' hi'ia'
again I will Now verily
Hiia" de'oi'hwishe"!' o'ne"
it matter long (is) now
o'ia' ni'io't tea" ago'n'he' ne"
it other soitis the she living the
(is) where (is)
eksago'na'. O'ne"' di'' oieii'det tea"" e"iagoksa'daienda"nha'.
she maiden. Now more- it is recog- the she will become pos-
(is) over nizable where sessed of a child.
Not (it is)
HEWITT] ONONDAGA VERSION 185
a time, when, seemingl}-, the maiden had only a few more daj's to go, she was surprised, seemingly, to hear two male man-beings talking in her body. One of the persons said: "There is no doubt that the time when man-l)eiugs will emei'ge to be born has now arrived/' The other person replied: "Where, moreover, does it seem that thou and I should emerged' He replied, saj'ing: "This way. more- over, thou and 1 will go/' Now, again, one of them spoke, saying: "It is too far. This way, right here, is near, and, seemingly, quite transparent." At that time he added, saying: "Do thou go then; so be it." Now, he started and was born. The child was a male. Then, so far as the other was concerned, he came out here through her armpit. And now, verily, he killed his mother. The grandmother saw that the child that was born first was unsurpassedly fine-looking.
Dien"ha' gwa" o'ne"' gwa" doga"a' e"tciago''he''"'.sen' o'ne"'
After a seem- now seem- a few in will it her days now -L
wliile ingly, ingly, number dawn on
ne" eksa'go'na' wa'ofidien"ha' gwa"' o'ne"' gothoii'de' de'hodi'-
the she maiden she was surprised seem- now she it heard they (two) ■*
ingly were con-
tha' tea'' eia'dagon'wa". I'ha'do-k ne" shaia"dada': "O'ne"'
vers- the her body in. He said re- the he one per- "Now 3
ing^ where peatedly son is:
giliMiwado'ge"' ne" tea" hwiVga'he^g tea" non'we' e"ieia-
it is a matter of the the it (time) has the the place one will 4
certainty where arrived where
ge/'-'nha' ne" on'gwe' na'ie' ne" e"ionnagat'." Ni'ha'wen'^
emerge the man- that the will one be Thenee he it said ^
being (it is) born."
ne" .shaia'dada': "Gain" gwa" di" non'we' he^'dene'?" Da'-
the he one per- "Where, seem- more- the place hence we two He 6
son is: ingly, over, will go?"
hai'hwasa'gwa' wa'he°'hen": " Tho'ne"' di" he"'dene'." 0'ne°
answered he it said: "Here(itis) more- hence we two Now
over will go."
he" ne" shauV'dada' wa'hawennitge""nha , wirhe"'hen":
again the he one per- he spoke (uttered word), he it said: ^
son is
"Swadjik' i'no"'. Tho'ne"' gwa"tho' dosge'"'ha', gwa"
"Excessively tar This way just here (it is) near, seem- 9
(it is) . ■ ingly.
deio'hat'hek." Tho"ge- wri'he"'hen": " Wa'se", nio"." O'ne"'
it is light (i.e., At that heitsaid: "Thitherdo so be Now 1^
transparent)." (time) thou go. it."
wa'ha'deii'dia', wjVhennagat' ne" shaia"dada'. Hadji'na' ne"
he started, he was born the heoneper- He male the H
son is. (is)
haksa'a^'. Tho"ge' na" ne" shaia'dada' tho'ne"' e'sio^'diV'ge'
he child. At that that the lie one per- here her side at li
(time) one that son is
da^haiage""nha\ ©'ne"' hi'itv washago'iio' ne" hono'^ha'.
thence he came Now verily he her killed the his mother. 1^
forth.
Heiaweilgo^dr haksiVdi'io ne" tea" waVatgat'hwiV ne" ho\soda'ha"
Unsurpassedly he fine the the she (z.) it looked the his grand- 14
(thoroughly) child (is) where at mother
7
186
IROQUOIAN COSMOLOGY
[ETH. ANN, 21
At that time she asked, saying: " Who, moreover, killed VDur mother, now dead?" Now, he who did it replied, saying: "This one here." Verily, he told a falsehood. Now, the elder woman-being seized the other one by the arm and east his lK)dy far beyond, where he fell among grasses. Now, she there attended to the other one. It is said that they grew rapidly in size. After a while, seemingly, he was in the habit of going out, and there running about from place to place. In like manner they two grew very rapidlj'.
Now the child who lived out of doors kept saying: "Do thou tell thj' grandmother, who, verily, is grandmother to us two, that she should make me a bow, and also an arrow." Now, verily, he told her what manner of thing the other person desired. The only
ne" da'hadiee""da" wa'hennagat'.
the there he did it he was bom.
(first) was the
nen'do"' wii'a'hen"':
she it said:
10
11
12 13 14
Tho"ge'
At that (time)
o ne
now
wa*ei"hwa-
she aslced ques- tions repeat- edly
' Son" nonwa4io''de"
"Who Itind of person,
di"' wa'shago'io' ne"
he her Icilled the
more over,
etchino"ha'-ge""ha' ? " Da'he-'hen"
she yotir two mother — it Thence he it said
was?"
ne'
the
ne"tho'
there
••Nen'ge"'."
"This (one) it is."
da'honeiitcha
thence she his arm seized
gon'wa'
among
shaia"dada
he one per- son is.
Wa'hennoie°"da' hi'ia.
He told a falsehood verily.
ne"' shaia'dadil' si''
the he one per- yonder
son is (far)
hwirhendaga"nha\ O'ne"'
there he fell on his Now
back.
ni'hoie'e"':
so he it did:
gok'steiiM'
she ancient one,
ia'hoia'dofi'dr, aweiinu'ga-
hence she cast his it grass (weeds)
body.
de'ho'snie'
O'ne"'
Now
ne'
the
ne^'tho
there
she him cared for
Agwa's, ia'ke"
Very, it is said,
o'ne"' he^haia'ge°\s, ne^tho'
now hence he goes there
out of doors,
de'hodisno'we'. Dieii'^ha'
they two grew rap- After a
idly. while,
hadak'he's. Hiie"'noie""ha'
They two played together "
he ran about habitually.
ne
the
gwa''
seem- ingly
ne"
the
deiade"'hnon'da'
they two are brothers.
Shade'io't hoiinadisno'we'.
O'ne"'
Now
hana'gee'
he dwells:
i'ha'do"k
he it kept saying
" Sheiatho'ie"'
It two is alike
ne
the
they (m.) grew rapidly.
haksa'a"
he child
'Do tholi her tell
ne
the
na le
that
(it is)
.sa'soda'ha"
ne ■
the
asde" hagwii"
out of doors
shedi"soda'ha'
she our two grand- mother is
o"ni'." O'ne"'
also." Now.
ne
the
hi'ia'
verily,
thy grand- mother
"• ne"
the
aiouge'sen'nie"
she me should it make for
wu'shagotho'ie"' tea"
he her it told the
where
na le
that (it is)
a'en'na'
it bow
ne
the
toward, side of it
hi'irr
verily
ga'hes'ga'
it arrow
nonwa'ho"de"'
kind of thing
ne'
the
de'hodo"'hwendjion'niks ne" shaiiVdadii". Na'ie' ne"
it him is neces.snrv for the he one person is. That the
(it is)
daiona'-
there she
HEWITT]
ONONDAGA VERSION
187
result was that she got angry, saying: "Never will I make him a bow and also an arrow. It is he, verily, who killed her who was the mother of yon two."
It continued thus that the two brothers played together. They were in the habit of making a circuit of the island" floating there. And, as rapidly as they made a circuit of it, so rapidly did the eartli increase in size. When, it is said, the island had grown to a great size, then he who had been cast out of doors kept saying: ''Man- beings* are about to dwell here." The other person kept saying: "What manner of thing is the reason that thou dost keep saying, 'Man-beings are about to dwell here?' " He said: "The reason that I say that is that it is a matter of fact that man-beings are about to
khwe""hsi' gen'gwa, iion'do"k. "Hiia" hwen'do"' thakhe'sen'nie"'
became only. she it kept
angry saying :
ne" a'eii'na' ga'hes'ga" o"nr,
the it bow it arrow also.
"Not ever I him it will
^it is) make for
Na'ie' hi'ia' shago'io' ne"'
That verily, ,^ he her the
(it is), " ~" killed
she'snino'"ha'."
she (is) your two mother."
Ne"tho' ni'io't hiie"^ioie""hri' de'hiade-'hnon'da'.
There so it is
they (m.) two played together
they (mj two are brothers.
da'ses tea'' ga'hwe"no\ Na'ie^ ue" tea"
circuit the
of it where
it island floats.
That
(it is)
the
the where
De'hiiathwa-
The (m. ) two iniide customarily a
niio sno we ne
so it is rapid the
wti'hiathwada'se' ge'^'s he" niio'sno'we' waVadodia'gtV tea'
10 so it is rapicl it grew in size
thev two made a circuit of it
custom- so arily
o"^hweridjia'de\ 0'iie"\ ia'ke"\
it earth is present. Now, it is said
the where
wiX'ododi'ha'die'
ne"
the
gowa ne
it much hence it continued
(is) to grow in size
tea" ga'hwe"no' tho"ge' o'ne"' i'ha'do"k nen'ge"' a'wet asde"
the it island at that now he it kept this one it can out
where floats time saying (it is) be of doors
hoiiVdofi'dio"': "On'gwe" oiinagilfhe' ne" tho'ne"'." I'ha'do"k
she his body east: "Man-being they are about the here." He it kept
to dwell saying
ne" shaia"dada': " Ho't nonwa'ho"de"' diioi"hwa' tea"
the he one person is: "What kind of thing there its matter (is) the
(=is the reason) where
i'sa'do"'k: " OiTgwe" onnagiit'hc" ne" tho'ne"'?" W^'he^'hen":
thou art "Man-Vjeing they are about th*- hereV" Heitsaid:
saying: to dwell
" Na'ie- ne" diioi^hwa' ne'' na'ie' ioa'do"k ne'' do'ge"s se"
" That the there its matter (is) the that I keep say- the it is true asaniat-
(it is) (=is the reason) (it is) ing it
on'gwe' e"ionnagat' ne" tho'ne"'. I'
the here. I that I keep say- the It Sap-
one ing it
ter of fact
na" iga'do"k ne" Odendoii-
man-being they (indef.) will dwell
3
4
.5
6
7
8
9
10
11
12
13
a Hence arose the idea so prevalent among Amerindian peoples that the earth is an island, floating on the primal sea. '>Uere man-being means human l>eing.
188
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
dwell here. And it i.s I, the Sapling, who say it."'' 80 then, tlii.s other person began to say: "I .shall be called Flint."
When they two had nearly grown to maturity, it is said, then he, the Sapling, made him.self a lodge, erecting a booth. And when he had completed it, he departed. He went to hunt. He shot at a bird, V)ut he missed it, and his arrow fell into the water. Verily, he then resolved: "I will take it out of the water again." Now, there into the water he cast himself, plunging into the water. He was surprised that, seemingly, he fell there beside a dooi-way. Then, moreover, from the inside of the lodge a man-being .spoke to him, saying: "Do thou come in, my child; I am thankful that thou hast visited my lodge. I purposely caused thee to visit the place where my lodge stands. And the reason that it has thus come to pass is that my mind was .so ati'ected by what thy grandmother keeps saying. And, moreover, I
ni"a' e"gia'djik." Da', o'ne"" nen'ge"' shaia"dada' Wii'ha'sa'we"'
1 ling will I be named." .S<», now this one he one he it began
(it is) person is
tea" i'ha'do"k: "O'ha'ii' na' ne" i"' e"gia'djik."
2 the he it kept "It Flint that the I will I be
one that named."
ia'ke", a'hiadodia'ga' o'ne"' hotno"'son'ni'
itissaid, they two would now he himself made
grow up a lodge
Odendonni'Ti'. Nfi'ie' ne*' o'ne"' wa'hadieii-
It Sapling. That the now he etim-
(it is) pleted his
ho'den'dion". Wa hadowat'hii'. Wa'ha'a'gwa'
he departed. He went to hunt. He (it) shot
9 10 11 1-2 13 14
where saying;
O'ne"* tho'-ha'.
Now nearly
wtVhanos'he"' ne''
he made a the
bower
no"'kde"'
task
o ne
now
lie'
ihe
ne" gofidiio\sho""a' sa'hat'wfi^'da' awe"''ge' hwaVnha"
the they [z. ) birds (are) he it missed it water in thither it was
(=small animals) immersed
ho'hes'ga'. O'ne"" hi'ia' wiVhe'a': "E-sgo'gwa'." O'ne"' ne''tho'
his arrow. Now, verily, he it thought: " will I it take out Now there
' will I it take out of the water."
awe°"ge
8 it water on (in)
wa'hadiado"iak wa'hade's'gok. Wahadien"ha' gwa"
he oast his body lie plunged himself He was surprised seem-
in it. ingly,
ne"tho' hwa'hendaga"nha' ganho'hwak'dsV. O'ne"' df gano"s-
there there he fell on his back it doorway beside. Now more- it lodge
over
gon'wil' on'gwe' da'hada'dia' wa'he"'heii": '' Dadjio"", gon'ha'wa'.
in man-being thenee he spoke he it said: "Do thou come I am thy
in, parent.
Niiawe""hti' wa'sgno"'sowe""nhii\ Tea"' ge'qda tea" wasgwat'hwa'
The I it did the tliou dost pay
where purposely where a visit
Na'e' ne" diioi"hwa' tea"' ne"tho'
That the there its reason the thus
(it is) (is) where
ne" ak''nigo""ha' ne" tea" nonwa'ho"de"" iiofi'-
the my mind the the kind of thing she it kept
where saying
I am thankful
tea'
the where
non we'
the place
nwaawe""ha'
so it came to pass
thou my lodge hast found.
ageno"'sa'ie"'.
I lodge have.
do"k ne" etchi'so'da'ha'. Na'ie' df age'i" ne"' e°gon'ie"
the
your two grand- mother.
That
(it is)
more- I it intend- over ed
I thee it will give
ne"
the
HEWITT]
ONONDAGA VERSION
189
desired to give thee a bow and also an arrow which thou dost need, and which, by and b\-, thy brother will see, and then he will ask, saj'ing: ' Whence didst thou get this?' Thou must saj': 'Mj' father has given it to me.' '' Now, furthermore, he gave both to him. At this time he bestowed another thing; it was corn. At that time he said: ''This corn, as soon as thou arrivest at home, thou must at once I'oast for food for th3'self; and at that time thou must continue to say: 'In this manner will it continue to be that man-beings, who are about to dwell here on the earth, will be in the habit of eating it.' Thy brother will visit thy lodge, and at that time Flint will ask, say- ing: 'Whence didst thou get this kind of thing?' Thou must say, moreover: 'My father has given it to me.' "
Moreover, it did thus come to pass when he arrived at his home. At that time he husked the ear of corn and also laid it beside the tire;
a'en'na' ga'hes'ga'
(it) bow it arrow
ne" de'sado^'hwefidjio'niks.
the it ttiee is neoessarj- for.
o ni , na le
also, that
(it is)
Na'ie' ne" ge""djik e"'hatgat'hwa' ne" detciade"'hnon'da'
That the bv and bv he it will see the thou he are brothers
(it is)
e"'he"'heiT': " Gaifr' nofi'we' das'hawa'?" E""si'hen": "G'ni'ha"
he will say: "Where the place thenee thou it Thou it wilt " My father
didst bring?" say:
haga'wi'." O'ne"' di" dashagao"" dedjia'o"'. O'ne"' di" he"
he it gave to Now more- he it gave to both. Now,
more- over
him
o'ia' doiida'hat'ga'k, na" ne" one""h!r.
that one the it corn.
more- over.
again
itisother thence again he be- that one the one stowed it that
wa'he^'heii" : "Nen'ge"' o'ne""ha' ganio"
he it said: "This one it corn so soon
(it is) as
e"sadade'skont'has e''sadekhon'niiV, o'ne"'
thou wilt roast it for thou it wilt eat, now
thyself
'hek: "Tho'ne"' ne"io"dik e"iek'sek
to say; "Here
so it will con- tinue to be
they (indef.) will continue to eat it
tho'ne"' oiinagat'he' tea" o^'^hwendjia'de-.
here they are about to the it earth is present."
they are about to the dwell where
ne" detciade°'hnon'da' O'ha'a'
the thou he are brothers It Flint.
do"': e"'he"'hen": "Gain"
will he it sav: "Where
(is)
nonwa'ho"de"'?" E"'si'heir' di"
kind of thing?" Thou it wilt
say
Ne"tho' di" niiawe""r
more over:
Tho"ge' o'ne"'
At that now
(time)
he°'tcio°' gondadie"
there thou wilt at once
again arrive
ne'tho^'ge' e"'sado"'-
the at that thou wilt
(time) continue
ne" ofi'gwe' ge""djik
the man- by and by
being
E"'hiano"*sowe°"nha'
Will he thy lodge visit
o'ne'^' e"'hai'hwanen'-
now will he ask
questions
nofi'we', di" das'hawa' neii'ge"^
the more- thence thou didst this one
place over bring it (it h)
: "G'ni'ha^' thagawi''."
" My thence he me
fathtr it gave."
ne" o'ne"' hesho'io"'. Tho"2-e'
Tho"ge'
At that (time)
There
more- over
so it came to the now there again he At that
pass had arrived. (time)
o'ne"' wa"hanoio"sa' ne" one""ha', odjisdak'da' wa'ha'ie"' o"ni'
now he it ear husked the it corn, it fire beside he it laid also
3
i
5
6
7
8
9
10
11
12
13
U
190
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
he roasted the ear. So soon as it became hot, it emitted an odor which was exceedingly appetizing. They, hi.s grandmother's people, smelled it. She said: "Flint, do thou go to see what the Sapling is roasting for himself, moreover." He, the Flint, arose at once, and he ran thither. When he arrived there, he said: " Whence didst thou get that which thou art roasting for thyself?" He said in reply- ing: "It is a matter of fact that my father gave it to me. And it is this that the man-beings who are about to dwell here on the earth will be in the habit of eating." Then Flint said: "My grandmother has said that thou shouldst share some with her." The Sapling replied, saying: "I am not able to do it, and the reason is that she desires to spoil it all. I desire, as a matter of fact, that man-beings, who are about to dwell here on the earth shall continue to eat it, and that it shall continue to be good." Then, verilv, the lad returned home. When
wa'hade'tcieiT'he"". Ganio" wa'o'dfii'he""ha' o'ne"
he it roa^ited.
ne
the
naie
2 that
(it is)
ho'soda'ha"
3 hiH grandmother.
heiodongo"di'
it is exceeding
it became hot
we"'saga"wi'.
wawade'"sa'e'"
it scent emitted
Wa'ge"'hen":
She {z.) it said:
it odor is appeti- zing.
'^O'ha'a, sekdo""na'
'■It Flint. do thou it^olo
St!t'
nonwa'ho"de"' hode'skoii'da' ne" Odendoiinr'a'.'
kind of thing he himself is roast- the It Sapling."
ing for
o'ne°' ne"tho' ia'thaa"dat ne" O'ha'ii'. Ne"
now there hence he ran the It Flint. The
Wa'odis'hwC ne"
They (z. ) it smelled the
di" ho't
more- what over fitis)
Da'hade"sda'tci'5
He arose at once.
now
there
iwa
ha'io"'
thither he ar- rived
wa'he^^heiV:
he it said:
■ Where
non we
the place
das'hawa' tea"
the where
thence thou it didst bring
nonwa'ho^de"' sade'skon'da'?" Da'hai'hwa'sii'gwa' niiia'wen'
kind of thing thou it art roasting Thence he replied
thou it art roasting for thyself?"
there he it has said:
''G'ni'ha'' se*' thagawi". Na'ie' e'^ie'ksek ne" ofi'gwe'
ft "Mv father as a mat- thence he gave That
■ terof fact it to me. (it is)
they (indef.)wil] the habitually eat it
man- being{s)
onnagat'he' ne" tho'ne"' o-'^iwendjia'de'." O'ne"' ne" O'ha'a'
the here it earth is present." Now the It Flint
9 they (indef.) are about to dwell
wahe"'hefi":
10 He it said:
"Gawefi" ksoda'hii" a'shenoii'da' ?
' She it has said
mv grantl- father
thou it shouldst share with her?"
Da'hai'hwa'-
Thence he
sagwa
H answered
nil'ie'
1 9 that ^•^ (it is)
gagwe'gP
^3 i* entire.
ne'
the
Odendoiini"a' wa'he°'hen": "Hiia" thakgwe'nia',
It Sapling he it said: "Not I it am able to do,
ne
the
diioi"hwa'
so its reason is
ne'
the
tea"
"Not (it is)
en"he'
e"khetge'"'da'
' I it shall spoil '
Ge'he"
ne'
■^j^ the
ongwe
man-being(s)
the she it de-
where sires
se" ne" e"iek'sek e"ioia'nek onnagat'he'
I It desire asamat- the thev (indef. 1 it it will continue the>- (indef.) are ter of fact will habitually eat to be good about to dwell
ne" tho'ne"'' o"'hwendjia"ge'." O'ne"' hi'ia'
the here it earth on." Now verily
(it is)
HEWITT]
ONONDAGA VERSION
191
he arrived there, he told what he had learned, saving: "The Sapling did not consent to it." She arose at once and went thither to the place where the booth of the Sapling stood. Arriving there, she said: "What kind of thing is it that thou art roasting for thyself?" He replied, saying: "It is corn." She demanded: "Where is the place whence thou didst get it?" He said: "My father gave it to me. And it is this which the man-beings who are about to dwell here on this earth will continue to eat." She said: "Thou shouldst give a share, verily, to me." He answered and said: "I can not do it, and the reason is that thou desirest to spoil it." At that time she said: "It is but a small matter, and thou shouldst pluck ofl' a single grain of corn and give it to me." He said: "I can not do it." She said: "It is a small matter, if thou shouldst give me the nubbin end of the corn ear." He said: "lean not do it. I desire that it shall all be
sho'den'dion'
again he departed
ne
the
wa •
he
haksa\i". Ne" o'ne°' honsa'ha'io"'
he child. The now there again he
(is) arrived
hatho'ia' wa'he°'hen": "Hiia" thogaie''"r ne" Odendonni"a'.
it told he it said: "Not there he was the It Sapling.
(it ia) willing
Dondagade°.s'diV ne" ho^soda'ha" ne-'tho^ nhwa"e"^ tea" nofi'we'
Thence she (z.) sprang the bis grandmother there thither she the the
up at once went where place
ni'hode"nos'he/'' ne'' Odendonni"a'. HwaVio"' wa'a'hen": "Ho't
there his thatched the It Sapling. There she ar- she it said: ' What
bower (is) rived (it is)
nonwa'ho"de"' sade'skon'da' ? " Da'hada'dia' wa'he"'hen": "One"'-
kind of thing
he it said:
'It com."
Na'ie' e"iek'sek ne'' on'gwe' onnagiifhe'
there heitgave That they (indef.) the man-being(s) they (indef.)
(it is) will continue are about to
dwell
'''A'*sgenon'da'
"Thou shouldst share it with me
thakgwe'niiV.
I it am able to do.
thou thyself art roast- He spoke in
ingfor?" reply
'ha'." Wa'ge-'hen": "Gain" noiTwe' diis'hawa'?" Wa'he-^'hen" :
She (z.) it said: "Where the place thence thou it He it said:
(it is) didst bring?"
"G'ni'ha" thagawi'
" My father
will continue to eat it
ne" tho'ue"" o"'hwendjia"ge'." Wa'ge"'hefi":
the - here it earth on." She (z.) it said:
(it is)
hi'ia'." Da'hai'hwa'sii'gwa' wahe"'hen': "Hiiii"
verily." Thence he answered he it said: "Not
(it is)
Na'ie' diioi"hwa tea" se'he" (5"khetge""da'."
That there its rea- the thou it in- I it will spoil."
(ills) son (is) where tendest
wa'ge"'hen": "Nigai'hwa"sl' ne" tcione""hada'
she (z.) it said: "Just it matter small the it grain of corn
(is) single
na'ie' doiidas'gwe"'." Wa'he'^hen": "Hiia"
that thou it shouldst give He it said: "Not
(it is) tome."
Wa'ge"'hefi": "Nigai'hwa"si' ne" doiidas'gwe"" ne" oko"'-
She (z.) it said: "Just it matter .small the thence thou it shouldst the it imraa-
(is) give to me ture end
see""'da'." Wa'he"'hen": -Hiiri-' thtikgwe'nia'. Ge'he" gagwe'gi'
(ofthecorn- Heitsaid: "Not I it am able to do. litdesire. it whole
ear)." (itie)
Tho"ge' o'ne"-
At that now
(time)
a'se'ttiodiVgwiV
thou it shouldst pluck out
tlifikgwe'nia"."'
I it am able to do."
9 10
11 12
13 U
192
IROQUOIAN COSMOLOGY
[KTH. ANN. 21
good, so that the man-bcinj>s shall continue to eat it." At that time she became angiy and she came forward, and, taking up some ashes, cast them on what he was roasting, and that was now spoiled. She said: "Thou desirest that that which they will continue to eat shall con- tinue to be good. There, it will now be different." Thrice did she repeat the act that .spoiled it. Then the Sapling .said: "Why hast thou done that deed ''. "
Now again, another thing: he had a pot wherein he heated water. Then from the ear of corn he plucked a single grain of corn, and he put it therein, saying: "Thus shall man-beings be in the habit of doing when they prepare food for eating." Then he placed the corn in a mortar, and also said: "In this mannei also shall man-beings, who are about to dwell here on the earth, continue to do." Then he took from its stand the pounder and brought it down once, and it became
1 2
3 4
5 6
Y
8 it
10
11
12
13 li
("'"ioia'nek e''iek'sek ne" on'gwe'." Tho"ge' o'ne"' wa'ona'-
the man-being(s)." At that n'^ she (z.)
il will be good they (indef.) it will continue to eat
(time)
khwe""ha', dawa'defi'dia' wa'tga"gwa' ne" o'ge'"'ha' ne"tho'
became angry, thence .she (z.) she (z.) it took up the it ashes there
started forward
wri"gaie""diV tea" hode'skon'da' o'ne"" ne" na" waga'hetge""da'.
she (z.) it dashed the he it is roasting for now the that one she (z.) it spoiled, against where himself so that
./„xnfc
She (z.) it said:
o'ia ne"io"dik."
it is so it will con-
other tinue to be."
"Thou it intendest
Three
the they (indef. ) will There, where habitually eat it.
now
O'ne"- ne"
Now the
nwa sie'a' ? "
so thou it didst do?"
Odendofini'a'
It Sapling
it will be ever good
■°' nwawadief'a' tea'' wa'ga'hetge""da'
she (z.) it re- the she (z.) it spoiled,
where
"Ho't na" ne"tho'
"What that one there
(why)
so many peated
wa'he-'hen":
he it said:
O'ne"" he"
Now again
o'ia' hotna'dja'ie"' ne"tho' wa'ha'hnekadai'ha"da'.
it is he has a kettle set there he water heated,
other for himself
Tho"ge' o'ne°' ono"'kwe"'ia"ge' tcione'"'hada' wa'ha'nioda'gwa'.
At th&t now it ear of corn on it grain of corn one he plucked it off.
(time) (is)
ne"tho' hwiVhok', Wcahe"'hen": " Ne"tho' oii'gwe' ne''ieienno'-
there thither he it he it said: "Thus man-being(s) such theirmethod
immersed, of doing kind of will
de"'k ne"ieie"hak ne" e"iekhon'nia' ne" e°iondekhon'nia'."
continue so they it will the one food will the one food will eat."
to be continue to do prepare
Tho"ge' ga'niga'dagon'wa' wa'ha'e"' ne" one""ha', wahe"'hen"
At that it mortar in he it put in the it corn, he it said
(time)
o"nf: "Tho'ne"' ne"ieie"hak ne" on'gwe" oiinagat'he' ne"
also: "This way so one it will the man-belng(s) they (indef.) are the
continue to do about to dwell
tho'ne"' o"'hwendjiri'de\"' O'ne"' wa'ha'nioda'gwa ne" iofithe'-
here it earth is present." Now he it took from standing the one it uses
to pound
HEWITT]
ONONDAGA VERSION
193
tiiii.shed pei-fect meal. He said: "'Thus it shall continue to be; thus shall be the manner of pi-eparing meal among the man-beings who are about to dwell here on the earth." At that time she, his grandmother, came forward and heard what he was saying. She arrived thei'e, and said: "'Sapling, thou desirest that the man-beings shall be exceedingly liappy." She went forward, and, taking off the pot from the fire, put ashes into the hot water. Now, moreover, she took the ear of corn, shelled it, and put the corn into the hot water. She said: "This, moi'eover, shall be their manner of doing, the method^ of the man-beingS-." At that time the Sapling said: "Thou shouldst not do thus." His grandmother did not obey him. Thence, it is said, originated the evil that causes persons customarily to speak ill when
da"gwa' wa'wa'do"'.
it became.
sga'da' da'ha'se""da'
one it is he it brought down
Wa'he""hen":
He it said;
gaienneilda"!'
it is finished
gathe'tchi\sa"i'
one it meal has finished
Ne"tho'
"There
ne°io"dik.
e°iethe'tchon'nia'
one it meal will make
ao it will con- tinue to be,
ne"
the
ne^'tho'
thus
oil gwe'
man-being(s)
ne
the
ne"gaienno"de°k ne'''
so its method of doing the
will continue to be
tho'ne"' oiinagat'he' ©"'hwendjiiVge'/' Tho^'ge' o'ne"' dawa'den'-
hero they (indef.) are it earth on." At that now thence she
about to dwell (time) started
dia , da' we' ne" ho'soda^ha'' gothoii'de' ne" na'ie' i'ha'do"k.
forward, thence the his grandmother she it heard the that heitkeptsay-
she(z.)came (it is) ing.
Ne"tho' wa'ga'io"' wiVge"'hen": " Odendonni"a' se'he"
There she (z.) arrived she (z.) it said: " It Sapling thou it
intendes^
e"iagotcennon'nik ne" ofi'gwe' na'ie' ne" heiawengo"dr,'^
they (indef. ) will con- the man-being(8) that the it is exceeding."
ti'nue to be happy (it is)
Wa wa^der/dia' wa'gana'djioda'gwa' ne" odjisda"ge' gana"djiot
She (z.) started forward
she (z. ) it kettle took up
the
o'ge°"ha' wa"ok tea" io'hnegadai"hen^
it ashes
she (z.) it im- the merged in where
itAvater (is) hot.
it fire on
O'ne""
Now
it kettle stands
di" one"" ha'
more- over
it corn
watga^gwa' wagane°^hogen'ia' ne"tho'
she (z.) it took up she (z.) it corn shelled there
o" hwa"ok tea"
too thence she (z.) the it immersed where
3
4 5 6
7
8
9
10
non'we' o'hnegadai"hen'. Wa'ge""hen": "Tho'ne"' df ne"ieie'-
the place it water is hot. She (z.) itsaid: "Thisway more- so they (in" 11
ne
the
over, def. ) it wil;
on'gwe'." Tho"ge' o'ne"' ne"
man-being(s)." At that now the 12
(time)
"'A"gwi' ne"tho' na'sie'ii'." Hiia"
"Do it not thus so thou it Not 13
shouldst do." (it is)
ne" ho^soda'ha". Tbo"ge', ia'ke"', nidio'nhi"!'
the his grandmother. At that it is said, there it went 14
(time), wrong
na'ie' ne" wti'he'tge"' ge"'s de'hodi'tha' tea" niga'ha'wi' ne"
that the it is evil custom- they are talking the there it bears the 15
(it i.s) arily where it (the time)
21 ETH— 03 13
'hak ne"ieienno"de"k
continue so their method of to do doing will be in kind
Odendonni"a' wa'he'"hen":
ItSapling he it said:
de'agogaie""!'
she it consented to
194
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
they prepare food. And, it is .said, she stated her wish, thus: "This, as a matter of fact, shall be the manner of doing of the man -beings." It so continued to lie. The Sapling kept saying: "The way in which thou hast done this is not good, for I desire that the man-beings shall be exceedingly happy, who are about to dwell here on this earth."
Now at that time the Sapling ti'aveled about over the earth. Now there was a large expanse of earth visible. There was a mountain range, visible river courses, and a high clay bank, near which he passed. Now, verily, he there pondered many times. Then he made the bodies of the small game, the bodies of birds. All were in twos, and were mated, in all the clans [kinds] of birds. The volume of the sound made by all the various kinds of bird voices as they talked together was terrifying. And the Sapling kept saying: "Thus this shall continue to be, whereby the man-beings shall habitually be made
iekhonnia"ha'.
1 they (indef.) pre- pare food.
de"k
Na'ie' ne" wa'a'hen": "Ne"tho' se" ne°ieienno"
the she it said:
ne
"There as a mat- so their method
ter of fact of doing
Wa'dwatgon'de"' ne"tho' ni'io't.
there
That
(it is)
on'gwe'."
2 will be the man-being(s)." It became fixed in kind (thus)
ne" Odendonni"a': " Hiia" de'oia'ne' tea" nwa'sie'a'
3 the It Sapling: "Not it is good
(it is)
heiotgonda"gwi' sken'no"' e"iagot<'ennon'nik ne
^ it will be immeasurably well (it is) they (indef. ) will be the
the where
so It IS.
so thou it didst do.
they (indef.) will be happy
l'ha'do"k
He it kept saving
Ge'he"
I it de-sire
oii'gwe'
man-being{3)
tho'ne"' o"'hwendjia'de' oiinagat'he'."
5 here (it is) it earth is present
Tho"ge' o'ne"
5 At that now
At that (time)
they (indef.) are about to dwell."
ne" Odendoilnr'a'
the It Sapling
wa'thadawen'ie'
he traveled about
tea"
the where
o"^hwendjia'de\ O'ne"' gowa'ne"' tea" o"'hwendjia'de\ Ononda'-
7 it earth is present. Now it much (is) the it earth is present. It mountain
the where
hii'die', ge"'hio'"hwade'nio''\ de^a daetci'ha'die' ne"tho' wa'ha-
8 rises extend- it stream stands- forth it clay tall extends there he it
ing along, severally,
dongo^da'. O'ne"' hi'ia' ne"tho'
9 passed. Now verily there
it clay tall extends along
Wirhenno"'don'nio"\ 0'ne°'
he thought repeatedly. Now
vva'haiaMon'nia' ne" gondi'io'
the 1
odinia'gi*,
10 he its (their) body made
they (z.) animals
they (z.)are married,
gagwe gi
it all
degni'ha'die',
11 two they two are
each,
gondi'io'. Deiodeno"''hiani"di" tea"
12 they (z.) are It is terrifying the
animals. where
gondi'io'' nhwa'tgondiwennage" odit'ha'
13 they (z.) are
animals
donni"a'
14 Sapling
nigofidiio'da's'a".
v'z. bod
tea
so they <z.) are small ' bodied.
Gagwe'gi'
It all
the where
niiodi'seii'ge'
so it breed is in many number
nigai'sdowa'ne"'
so it noise large (is)
ne
the
ne"
the
every their (z. ) language in number (is)
hot'ha' i'ha'do"k:
he is ne it is saying;
talking
they (z.) are talking.
Na'ie
•That
(it is)
Na'ie'
That
(itis)
ne"io"dik
so it will con- tinue to be
ne'
the
ne
the
OdeiT-
it
on'gwe'
man- being(s)
HEWITT]
ONONDAGA VERSION
195
happy." And now he made the tiodie.s of the large game aninial.s. He finished the bodies of two deer, and the two were mates. " There, that is sufEeient to till the whole earth," he said. He made all the various kinds of animal.s severally. All were in twos, and the}', each pair, were mates [male and female].
At that time he, the Sapling, again traveled. Now the earth had grown to a very great size, and continued to grow. So now Flint became aware that the animals were ranging about. After a while then Flint concealed all the bodies of the animals. There in the high mountain was a rock cavern whereinto he drove all the animals. And then he closed it with a stone. Then Sapling became aware that the animals no longer roamed from place to place. Now, at this time, he again traveled over the entire earth. He saw on thi.s side a
e"iagawentgade'da"gwik." Na'ie' ne" na'ie' o""ke"' ne" gondi-
it them will make happy thereby.'
next in time
go'wane"'s
large in size
ne'
the
That the that
(it is) (it is)
gondi'io' wa'haiii'donnia'"hen'
they (z.) are he their several bodies
animals formed.
degiia'dage" odinia'gi' wa"thas"a',
they two body in they (z.) are he them two
number (are) married finished.
de"ga'hen"nhiV tea" niio"'hwen'djia\" wiVhe°'hen".
it will be filled the so it earth is large," he it said.
"Ne"tho'
'There (it is)
the where
they (z.) are
Skennondo""
Deer
ha'degaieT
just it is suf- ficient
Gagwe'gi,
It all
ha\leganio"dage' wa'haia'donniri"hen\ Gagwe'gi* degniia'dage"-
just it animal in he its body formed severally. It all
every number is
ha'die' odiniak'se"'.
number they (z. ) are
severally married.
Tho'^ge' o'ne"'
At that now
time
O'ne"'
Now
o ne"
now
gowa'ne"'
it much (is)
wii'hatdo'ga'
he it noticed
he"
again
tea"
the where
ne"
the
dofisa' hadawe fi' ie'
there again he traveled
o"'hwendjiii'de'
it earth is present
ne'
the
they (z.) two body (is) each in
Odendonni"a'
It Saphng.
O-ha'a
It Flint
tea"
the where
ododi'ha'die'. Da',
it is growing in So, size.
deionnadaweii'ie' ne"
they (z.) are traveling the
D'ha'a' wa'haia''da'se'''da'
It Flint
he their bodies concealed
goiidi'io'. DieiT'ha' gwa" o'ne"' ne"
they (z. ) are After a seem- now the
animals (game). while ingly
gagwe'gi'. Ne"tho' tea" ononda'ha'gowa'ne"" ne"tho' oste"'ha-
it all. There the it mountain rises great there it rock
where
ga'hen'da' ne"tho' gagwe'gi' wa'haiaMinio""da' ne" goiidi'io'.
cavern has there it all he their bodies the they (z.) are
impounded animals.
oste°"ha' da'hadji'heda"gwa'. O'ne"' wsi'hatdo'ga'
it rock there he it used to close it. Now he it noticed
ne"
the
ne
the
tea" hiia" de'sgon'ne's
O'ne-"
Now
Odendonni"a
It Sapling
about habitual
Tho'^ge* o'ne"^ wa'thadawen'ie' tea" niio"'hweri'djia'
he traveled the so it earth is large.
the where
not
(it is)
again thev(z.)go ■ ' ■■ ■ illv
At that (time)
the where
ne" gondi'io'.
the they (z. ) arc
animal.
Wti'ha-
He looked
3
4
5
6
7
8
9
10
11
12
13 14 15
196
IROQUOIAN COSMOLOGY
(ETH. ANN. '21
mountain range. He went thither, and he arrived where the opening of the cavern waw. And he then took up the great ^itone and opened it again. Now, he looked therein and saw that the animals abode in that place. "Do ye again go out of thi.s place," he .said. Then they came out again. And it wa.s done very quickly. And all those that fly took the lead in coming out. At that time they, hi.s grandmother and Flint, also noticed that the animals again became numerous. And then Flint ran, running to the place where the rock cavern was. He reached the place while they were still coming out. And he, by at once pulling down the stone again, stopped up the cavern. Verily, some of them failed, and they did not get out, and at the present time they are still there. And it came to pass that thej'
1
2
3
4
5
6
7
8
9
10
11
12
13
14
nhwa'he",
thither he went,
tgat'hwa' ne"" hagwa" diiononda"ha'. Ne"tho'
about this toward there it mountain There
way rises.
hwii'ha"io"' ne''tho" gwa"' oga'heii'diV tea"' ne"tho' io'sa'de'.
there lie arrived there seem- it has an the there it cavern
ingly opening where present is.
Wa'tha-'gwii' ne" gaste"'ha'gowa'ne"' wa'hadji'heda'gwa". O'ne"'
He it took up the it roek large (is) he it unclosed. Now
ne"tho' wa'hatgat'hwiX' wa'ha'ge"' ne"tho' gonni"den" ne" ga'io'.
there he looked he it saw there they (z.i abide, the it game
(animals).
'' Saswaiage"''nha' ne" tho'ne*^','' wa'he"'hen''. Tho^ge' o'ne"'
" Again do ye emerge the here," he it said. At that now
(time)
sagondiiage""nha\ Agwa's tea'' niio*sno'we\ Nfi'ie' dagondi'-
Hgain they emerged. Just as much the so it is rapid. Tliat thence tliey
as possible where (it is) (z.) came
■"hent tea'' niiofi"' degondide""ha\ Gagwe'gr sagondiiage"*"nha\
ahead the so it is they (z.) fly. It all again they (z.) emerged.
where much (many),
Tho^'ge' o'ne"' wa'hiiatdo'ga' ne" ho'soda'ha''' ne" O'ha'a'
At that now they two it noticed the his grandmother the It Flint
(tiniel
o"ni' ne" tea" saionnatgade"''ha ne" gondi'io'. O'ne"' tho^'ge'
also the the again they (z.) became the they (z.) are Now at that
where numerou.s
wa'thaii-'dat ne" O'ha'it' ne"tho
he ran the It Flint there
animal. (time
nhwa-hadak'he' tea" noil'we,
the place
thither he ran
diioste"'haga'hen'dri\
there it rock opening has.
Na'ie' ne"
That the
(it is)
sa'hadji'he'de"'.
again he it closed up.
de'tciodiiage""!',
again they (z.) emerged.
Hwii'ha'io""
There he arrived
hfiia'dagonda'die'
his body kept right on
tea"
non we
the place
the where
diiodiiage""i^
there they (z.) were coming forth
ne" oste""'ha'
the it rock
Ne"tho-
There
ne"tho'
there
hi'ia
verily
ne"
the
the where
donda'ha'se""da
thence again he it dropped
o'dia'k drdodino'wen\ hiia'
they are tliere they failed not
some (it is)
o""ke"' tgonni"den\ Ne"tho
at present there they (z.) There
abide.
HEWITT]
ONONDAGA VERSION
197
were changed, becoming otgon [malefic], and the reason that it thus came to pass is that some customarily put forth their orenda for the purpose of ending the days of tlie man-beings; and, moreover, the}' still haunt the inside of the earth.
At this time Sapling again traveled about. Then he was surprised that, seemingly, a man-being came toward him, and his name was Hadu'i'. They two met. The man-l)eing Hadu'i', said: '"Where is the place whence thou dost come? " The Sapling said: •' I am going about viewing the earth here present. Where is the place whence thou dost come?" Hadu'i' said: "From here do I come. I am
tea" wa'dwatde'nf o'tgo"'" wa'wa'do", na'ie' daioi'-
so it came to the it (they) changed otgon it (they) became, that it wiis
pass where themselves (it is)
hwa'k'he' tea" ne"tho' nwa'awe°"hii" na'ie" ne" o'disVk na'ie'
reason the there so it came to pass that tlie they iz. ) that
where (it is) are some (it is)
deioiinadennonda"gwi'' ne"' aiagawe""ni'sei'kda"gwe"' jie" on'gwe',
they (z.) are emitting orenda the they (z.) would cause days to the man-
for it end for them being(s),
na'ie' ne" di" ne" o'"hwendiiagon'wtl' tgon'ne's.
that the more- the it earth in (side) there they (z.)
(it is) over go about habitually.
Ne"tho'' nige""' o'ne"' he" donsa'hadawen'ie' ne" Odcndoii-
There so it is now again there again he trav- the It Sapling,
distant eled about
ni"ii'. Tho^'ge' o'ne"' wa'hadien"ha' gwa" da'^he' ne" heii'gwe',
At that now he was surprised, seem- thence he the he man-being
(time) inglv. iseoming (is).
na'ie' ne" Hadu"i'* haia'dji'. Wa'thiadft"nha'. Wtt'he"'hen" ne"
that the Hadu''i' he is called. Thevtwomet. He said the
(it is)
heii'gwe' ne" Hadu"i': "Gaiii" noii'we' nonda'se"?" Wa'he"-
he man-being the Hadu"i': "Where the place thence thou He said
didst come?"
'hen" ne'' Odendoiini'Ti': " AgekdofinioiTdie's tea" io°'hwendji-
the It Sapling: " I them am going about the it earth is pres-
viewing where ent.
a'de'. Gain" ni's non'we' nonda"se'F' Wa'he"'hef5" ne"
Where the the place thence thou He it said the
the thou
thence thou did.st come?"
Hadu"i': "Tho'ne"' nonda'ge' dewagadawenie'ha'die'. I" hi'ia'
Hadu"i': "Here thence I did I am traveling al)nut. I verily
thence I did come
3
5 6 7 8 9 10 11
ain English there is no approximately exact equivalent of the term otgon, which is an adjective form denotive of the deadly, malefic, or pernicious use of orenda or magic power reputed to be inherent in all beings and bodies. It usually signifies deadly in deed and monstrous in aspect.
^The Onondagas call this personage Hadu'i'', the Senecas, Shagodiiowe'gowa, and the Mohawks, Akoiiwiir;!'. The Onondaga name is evidently connected with the expression hadu'ii", signifying "he is hunch-backed." in reference to the stooping or crouching posture assumed by the impersonator, to depict old agt*. The Seneca name means, "He, the Great One. who protects them ( = human beings)," and the Mohawk name, "The Mask," or "It, the Mask." All these names are clearly of late origin, for they refer evidently to the being as depicted ceremonially in the festival for the new year. The orenda or magic power of this being was believed to be efficacious in warding off and driving away disease and pestilence, as promised in this legend, and hence the Seneca name. The Mohawk epi- thet arose from the fact that the impersonator usually wears a mask of wood. But these etymologies do not give a definite suggestion as to what natural object gave rise to this personification, this con- cept. But from a careful synthesisof the chief characteristics of this personage, It seems very probable that the whirlwind lies at the foundation of the conception.
198
IROQUOIAN COSMOLOGY
[ETH. ANK. 21
going about traveling. Verily, it is I who am the master of the earth here present." At that time the Sapling said: "I it is who finished the earth here present. If it so be that thou art the master of the earth here present, art thou able to eause j'onder mountain to move itself hither?" Hadu'i' said: "I can do it." At that time he said: " Do thou, yonder mountain, come hither.'' Then the}' two faced about. Sometime afterward they two now faced back, and, moreover, saw that the mountain had not changed its position. At that time Sapling said: " Verily, thou art not the master of the earth here present. I, as matter of fact, am master of it. Now, next in time, I will speak." He said: "Do thou, yonder mountain, come hither." Now the}- two faced about. And as quicklj^ as the}' two faced about again the mountain stood at their backs, The Sapling said: "What sayst thou? Am I master of it?" Then Hadu'i' said: "It
gia'dagwe'ni'io' tea" o"'hwendjia"ge'." Tho"ge' wa'he"'hen"
U
1 it am master of
the
where
it earth on."
At that time
he it said
ne"
2 the
Odendonni"a':
It Sapling:
I"
"I
aksa'i' tea" io"'hwendjia'de\ Tho"
I it finished the it earth is present. Thus,
where
sia'dagwe'ni'io' tea" io"'hwef5djia'de',
it earth is present,
thou it art master of
the where
gwa" en'k do'ge"s i's
3 seem- it may it is true thovi ingly, be
sagweniofi'-khe"" ga'e' nonda'we' tea" sige""
4 thou it art able art hither thence it the yonder
to do thou would come w^here it is
W:Vhe"'hen" ne" Hadu"i': "£"kgwe'nia'."
5 He it said the Hadu"i
diionofida"ha'«"
there it mountain rises V ' '
Tho"ge' o'ue"
' I it will be able to do."
wa'he"'hen":
he it said:
Ga'e'
'Hither
tliencedothou eome
sige""
yonder 'it is
At that now
time
nonaa"'se' sigfe"" diiononda"ha\''' Tho^'ge'
there it mountain At that
rises up." (time)
wahiatga'hade'nf. Gaiii'gwiV nwaonni'.she' o'ne"' donsa'hiatga'ha-
i they two faced about. Some So (long) it now again they two faced
(time) lasted back
de'ni' o'ne"^ di" hoiisa'hiatgat'hwiV gadoge""' ni'dio't tea" onofi-
8 now more- again hence they two it unchanged so there the it
over looked * (is) it is where moun-
da"ha'. Tho"ge" ne" Odendonni"fi' wa'he-'hen": " Hiia" hi'ia'
■-' tain rises At that the It Sapling be it said: "Not verily,
up. (time) (it is)
de'sia'dagwe'ni'io" tea" o"'hwendjia'de'. I" se" gia'dagwe'ni'io'.
10 thou it art master of the it earth is present. I itisamat- 1 it am master of.
where ter of fact
O'ne"' i" o""ke"' de"tgada'diti'." Wa'he"'hen": "Ga'e'
11 Now I ne.xt in I will talk out." He it said: "Hither
thence do
da"se'
lii thou come
niio''sno'we
13 so it is rapid
non-
ne.xt in ^
turn
^ige"" disnonda"ha'." O'ne"' wa'hiatga'hade'ni'. Ne"tho'
yonder there thou inouiuam Now they two faced about. There
It is art rising up."
deshonnatga'hade'nion' o'ne"' ni"sho"'ne' diionon-
thev two again faced back now there their two there it
backs at mountain
da"hii'. Wa'he"'heri" ne" Odendonni'Ti': " Hatc'kwi'. i" gwen-
risesup. He it said the It Sapling: " What .sayst I I it am
thou,
ONONDAGA VERSION
199
is true that thou art master of it. Thou hast finished the earth here present. Thou shouldst have pitj' on me that I may be suffered to live. 1 will aid thee, moreover. Verilv, thou dost keep saying: ' Man -beings are aljout to dwell here on the earth here present.' In this matter, moreover, will it continue to be that 1 shall aid and assist theo. Moreover, I will aid the man-heings. Seeing that m\- body is full of orenda and even otgou, as a matter of fact, by and b}' the man- beings will be affected with mj-sterious ills. Moreover, it will be possible for them to recover if they will make an imitation of the form of mj' bod}'. I, who was the first to travel over the, earth here present, infected it with my orenda. And, verily, it will magically conform itself to [be marked by] the lineaments of my body. More- over, this will come to pass. If it so be that a man-being becomes ill by the contagion of this magic power, it is here that I will aid thee. And the man-beings will then live in contentment. And,
ni'io'." Tho"ge'
master At that
of." time
swenni'io\ I's
thou it art mas- Thou terof.
ago'n'hek.
I shouUl cun- tiiuK' to live.
hofinagiifhe'
wa'he"'hen"
he it said
ne
the
Hadu'i':
Hadu"i':
'' Do'ge"s
" It is true
IS
thou
saiennenda"!' tea"
thou it hast fin- ished
the where
io"'hwendjia'de'.
it earth is present.
E°gonia'dage"nha'
I thee will aid
df.
more- over.
they (z.)areabout to dwell
ne
the
tho'ne"'
here
I-sa'do-k
Thou it art saying
io^'hwendjia'de'.
it earth is present.
'dik
ne 10
so it will con- tinue to be
ne"
the
e gome nawa s
I thee will assist-
e''gofiia''dage'''nha'.
I thee will aid.
A'sgideii'ii'
Thou shouldst have mercy on me
hi'ia' on'gwe'
verily man-
beings
Tho'ne-' di"
Here more-
over
E"kheitrdag:e''nha'
I them will aid
df
more- over
ne"
the
di"
more-, over
ongwe
Na'ie^
man- beings.
That (it is)
ne'
the
ioen'dae' o'tgo"' di"
otgon
(it is)
more- over
se
as a mat- ter of fact
it orenda is possessed of
giadi"ge'. Ge^'dji'k e''iagodianen"nha' ne" oii'gwe'. E"wa'do°'
my body on. By and by they will be affected the man- It will be
by mystic ills beings. possible
e-tciofi'do'" doga't-khe"' de''ionde'niende"s'da' tea"
ne
the
again one will recover one's self
if it so be,
the where
nigia'do"de"'. Agadientga"hwi'
such my body (is) as in kind.
tea'
the where
My body has affected it (with orenda)
is it, one it will make in the
pattern of it
dwa^adiee^^'dr dewagadawenie"
I traveled about
I was the first one
o"*h\vendjia'de\
it ear-th is present.
Na'ie'
ne '
the
nigitVdo"de"'.
such as my body is in kind.
gai""nha'
potence
Tho'ne"'
Here
That
(It is)
di" ne"iawe""ba'
hi'ia'
verily
e"iona''ge'e°'
it it will pattern after
tea"
the where
more- over
ne
the
ongwe' na le
Doga"t e"iagodie"se"'
so it will come If it so be one will become
to pass. lllfrom magic
ne"tho'' non'we'
man- being
that
litis)
ne'
the
there
the place
e gome -
I thee will
Skefl'no"' e"ioiino"'dofmio"''hek ne"
Well (it is) they will continue to think ttie
repeatedly
ofi'gwe'. Na'ie' di"
man- beings.
That (it is)
more- over
1
2 3
4 5
6
7
8
9
10
11
12
13
200 IROQUOIAN COSMOLOGY (eth. ann. 21
moreover, they must c'u.stomavih' greet me by a kinship term, sa\^- ing: 'my Grandfather.' And when, customarily, the man-lieings speak of me they must customarily say: 'our Grandfather"; thereby must thej' designate me. And I shall call the man-beings on my part by a kinship term, saying: 'my Gi'andchildien." And they must make customaril}' a thing of wood which shall be in my likeness, being wrought thus, that will enable them to go to the several lodges, and. moreover, they who thus personate me shall be hondu'i'." They must employ for this purpose tobacco [native tobacco]. It will be able to cause those who have become ill to recover. There, moreover, 1 shall take up my abode where the ground is wild and rough, and where, too, there are rock cliffs. More- over, nothing at all obstructs me [in seeing and hearing or power]. So long as the earth shall be extant so long shall I remain there. I shall
de"iof5kno"'hen"khwak ne" e"ia'hen" ge°'s: 'Ksoda'ha".'
■^ they (indef.) will greet me by the one it "will cus- ' My Grand-
the relationship term . say tomarily: father.'
Nfl'ie' ne" o'ne"' ge^'s i"' e"iongwatho'ia' e"ia'hen" ge"'s:
•^ That the now cus- I one me will tell of one it will cus-
{it is) tomarily say tomarily:
'Shedwa'soda',' na'ie' e''iongna'do'"khwak ne"' oii'gwe'. O'ne"'
tJ • Our Grandfather,' that they (indef.) me will use the man* Now
(it is) ' it to designate beings.
ne" i" ne" on'gwe': " Kheiade"sho"''a'," de"kheno°*hen"khw:ik.
^ the I the man- ' My Grandchildren I them will greet by the re-
betng; several,' lationship term.
Na'ie" di"' ne" e^ie'sen'nia' ge"'s ne"' tea" nigia"do"de"' ne"'
^ That more- the one it will make cus- the the such my body (is) the
(it is) over tomarily where as in kind
o'hwen"'gtl" de"gaienda"gwik. na'ie" e"gagwe'niii' na'ie' tea" gono"'-
6 it wood it it will resemble, that it it will be able that the they
(it is) to do (it is) where (indef.)
saien'do"' ne"tho' nhe^'hen'ne', ne"tho' di'' ne"'hadiie'a' ne"
i lodges have there thither they (m.^ there more- so they (m.) it the
severally will go over will do
hondu"i' ne'' i"' e"iongadia"donda"gwa' tea"' nigia"do"'de"'. Oie"'-
° they(m.) the I they (indef. ) my person will the such my body is It
are hadu"i' represent thereby where as in kind.
gwa'on'we' ge"'s e"iondiea'da"gwa'. E"gagwe'nia' e"djon'do°'
" tobacco na- cus- one it it will use to do. It it will be again one will be well
tive tomarily abletodo (=becomeone'sself again)
ne" gono"'hwak'danik. Ne"tho' df non'we' ne"gadien" ne" tea"'
It) the they (indef. t ill are There more- the place I myself the the
severally. over will place where
noii'we' odo"'hwendjiat'gi's tea" o'' degaste"'he'nio"". Hiiti"
11
the place it earth is wild the too it rock rises severally. Not
severally where litis)
ste"" di'' deVagadawe^-'das. Na'ie" di" tea'' ne"ionni'she'
1^ any- more- it me obstructs (my sight. That more- the so it will last
thing over hearing, or power). (it is) over where long
e"io"'hwendjia'dek ne"tho' e°gi'den'dak. E"kheia"dage"nhe"k di"'
13 it earth will be present there I will continue I them will continue more
to abide. to aid over
aMasculine plural of hadu'i'.
ONONDAGA VERSION
201
continue to aid the nian-being8 for that length of time." There, it is said, is the place wherein all kinds of deadh' ills begot themselves — fevers, consumptions, headaches — all were caused by Hadu'i'.
Now, at that time the Sapling again traveled. He again arrived at his lodge, and he marveled that his grandmother was angry. She took from its fastening the head, which had been cut off, of his — the Sapling's — dead mother, and she carried it away also. She bore the head awaj" with her. When she had prepared the head, it became the sun, and the body of flesh became the nocturnal light orb. As soon as it became night, the elder woman-being and, next in order, Flint departed, going in an easterly direction. At the end of three days, then said Sapling: "I will go after the diurnal orb of
so it matter is There
long." (it is)
nwa'tgano^'soda'tchage" ;
every it disease is in number;
eniagono'"wano°"'hwak,
one pain in the head will have,
it is said, the
place
e"iago'do" ' 'gwak,
onfe fever will have.
that (it is)
ne^'tho'
there
ne" ofi'gwe' ne"tho' nigai"hwes." Ne"tho', ia'ke"', noii'we'
the man- there
beings
diiodadonni" ne"
there it formed the
itself
de"iago'hwa'e'isda',
colic, the gripes (it will pierce one's body),
ni'hoie'e"' ne" Hadu'T.
SO he it has the Haciu''i'.
done
Tho"ge' o'ne"' he"
At that now again
(time)
Honsa'ha'io"' tea" non'we' thono'"'sa'ie"'.
the the place
where
ha'gwa' tea" o'ne"' gona'khwe°"i' ne" ho^soda'ha^'. Wa'e'ha'gwa'
matter the now she is angry the his grand- She it took off
where m.other.
tea" ganiionda^gwii'' ne" ono""wa*' ne" tea" ondat'hnia'd]ia"gi'
the it had been the it head the the one her head had cut off
where fastened up where
ne" hono"ha'-ge""ha' ne" Odendonni"a' hwa'e^hwiV o^nf.
donsa'hadawen'ie'
again he traveled
There again he arrived
there his lodge lies.
ne'
the
O'ne'^'
Now
Odendonni"a".
It Sapling.
wa'hoi'hwane'-
he marveled at the
the
Heiago'hau""
Hence she carried it away
ne
the
ono wa ,
it head.
gaa"gwa' wa'wa'do"',
it head it snn it it became,
(luminary)
a'soiiek'ha' gaa"gwa
nocturnal it moon
(it is) (luminary)
WiVhiia'deii'dia'' ne" gok'steii'a
they two departed the she ancient
one (is)
It Sapling
Tea"
The where
o'ne"'
now
hence she it also,
carried away
wa'eiennenda"nha' ne"'
the
she finished the wav of it
ne"
the
it flesh
ne '
the that
na
that
wa'wa'do"'
it it became.
Ganio" daio"gak o'ne"'
So soon thence it now as became night
naie' gwsi"tho' ne" O'ha'a'
that next in the It Flint
(it is) place (is)
tgaa'gwi'tge"\s nhwa"hniiea"da . Na'ie' ne" 'a"se'" niwendage"
there it sun rises thither they two (m.) That the three so it day (is) in
directed their course. (it is) inimber
nwiVonni'she" o'ne"' ne" Odendonni"a' wa'he"'hen": "O'ne"'
so long it lasted now the It Sapling he it said : "Now
3 4 5
6 7 8 9 10
11 12
13 15
202
IROQUOIAN COSMOLOGY
[ETH. AN>. 21
lig'ht. Verily, it is not good tliat ttie human beings who ai"e ahout to dwell here on the earth should continue to go about in dark- ness. Who, moreover, will accompany me ? " A man-being, named Fisher, spoke in reply, saying: "I will accompany thee." A man- l)eing, another person, said: "1, too, will accompany thee." It was the Kaccoon who said this. Another man-being, whose name is Fox, said: "I, too, will accompany thee." There were several others, .several man-beings, who, one and all, volunteered to aid Sapling. At that time Sapling said: "Moreover, who will work at the canoed' The Beaver .said: "Verily, I will make it." Another man-being, who.se name was Yellowhammer, .said: "I will make the hollow of it." At that time there were several others who also gave their attention to it. And then they worked at it, making
1 2 3
4 5 6
7 8 9 10 11 12 13
14
he"sgegwa"ha' ne" gaa"gwa' endek'ha'. Hiia", hi'ia' de'oia'ne'
lience I it will go to tho it orb of diurnal Not verily, it is good
bring light (it is). (it is),
daio'gas'dik tea" noii'we' aio°"sek ne'' on'gwe" onnagathe"
it should con- the the place they should con- the human they (indef. (iire
tinue to be night where tiniie to go about being about to dwell
ne" tho'ne"' o'"hweudjia"ge''. Son' di" nonwa'ho"de"' he"ia'gneT'
it earth on. Who more- kind of person one and I will go
(is it), over, together?"
Sgaia'nis haia'dji', da'hada'dia' wa'he"'hen": "I"
Fisher he is he talked in he it said: "I
(Long-track) called, reply
Hen'gwe', thi'haia'da'de' wa'he""hen": "1" o"
He man- just his body is projecting he it said : "I too
being (is) (he is another person)
Tcokda'gi' ne" na" wahe^'heii". Hen'gwe' thi'ha-
Raccoon the that one he it said. He man- just his
that being (is) body is
Sge'"hna'k.se"' haia'dji' wa'he-'hen": "1" o" e"dwe'."
projecting (he is Fox he is heitsaid: "I too we will go
another person), (It Has Bad Fur) called together."
Thi'hadiiii'dade'nio"" hef5nongwe'sho°"o"" gagwe'gi' wahoiithoii-
They (m.) other (are) they (m.) man-being it all they (m.)
severally ' (are) severally made their
ga'iiVk ne" tea" e"'houwaie'nawiVs ne" Odeiidoiini":!'. O'ne"'
scores (vol- the the they (m.) him will assist the It Sapling. Now
unteered ) where
tho"ge' ne" Odeiidofini"a'' w:Vhe'"hefi": "Soii" di" nonwa'ho"-
Rt that the It Sapling heitsaid: "Who more- kind of person
(time) (is it) over
de"' e'"hoio'de""ha ne" ga'hon'wa'?" Wahe""-heii" ne"
he it will work at the it canoe?" Heitsaid the
the here
Hefi'gwe',
He man- being,
he"dne"."
thou and I will go."
e"dwe"."
we will go."
iii'da'de'',
Nagaia"gi" : '
Beaver (Stick-cutter):
Kwe""kwe""
Yellowhammer
e"ksridofi'nia'.'
I trough (hol- low)." will make
"1" hi'iu" e"ge'.sen'niii'.'
' I verily I it will make."
ni'ha'seuno"de'""
such his name (is) in kind
Hen'gwe" thi'haia'da'de',
He man- he another
being (is) person is,
ne" wa'he°'hen": "1"
the heitsaid: "I
na le
that (it is)
Tho"ge' o'ne"' thigoiidiia'dade'uio"' o"nf wa'ha-
At that now they (z.) other individuals also they (m.)
(time) " severally (are)
ONONDAGA VERSION
203
the t-anoe. There Saplini;' kept .sayiiio" ''Do ye niake haste in the work." In a short time, now, verily, they tiiiished it, makinjr a canoe. Quickly, now, they prepared themselves. At that time they launched the canoe into the water. Then Sapling said: "Moreover, who shall steer the canoe?" Beaver said: '"I will volunteer to do it." Otter also said: "I, too." Now they went aboard and departed. Then Sapling said: "In steering the canoe, thou must guide it eastward." Now, it ran swiftly as they paddled it onward. It was night; it was in thick darkness; in black night they propelled the canoe onward. After a while, seemingly, they then looked and saw that daylight was approaching. And when they arrived at the place whither they were going it was then daylight. They saw that there
dii'hwasteis'da'. Tho"ge' o'ne°' wa'hodiio'de'"'ha' wa'hadi'hoii-
now they (m.) it worked at they (m.) made
the matter gave attention to.
At that now
(time)
ioiTniti'. NV'tho' i'ha'do"k ne" Odendonni"a': "Hau",
the canoe. There he it kept the It Sapling : "Come,
paying
deswa'nowaia'he""ha'." Niioi'hwagwa'ha" o'ne"' hi'ia' wa'hofidi-
do ye make haste (make your So it is a short matter now verily they (m.)
backs boil)."
enno'k'de"' wa'hadi'hoiiion'niii'. WiVdwakda"a' o'ne"' wa'hofide".sa\
It in a short space now
it ta.sk tinished
Tho"ge'
At tliat (time)
Tho^'ge^
At that (time)
nonwa'ho"de'
kind of person
they (m.) it canoe made.
o ne
now
awe""ge'
water on (in)
wa'he"'hen" ne''
he it said the
hwa'honna'df ne''
thither they (m. ) it the
cast
Odendofini"ii*:
It Sapling:
they made them- selves ready.
ga'hofl'wa-.
it canoe.
"Son"
"Who
di"
e"thennidenwa"da' ? "
he the canoe will gnide?"
Nagaisi"gi'
Beaver (Stick-Cutter)
more- over
WiVhe^'hen":
he it said :
"I"' e"gathonga'ia'k." Skwa'ie"' wahe"'hen'":
I will volunteer.'
Otter
I"
•I
o'ni
also.
5 )?
1
2 3
i 5 6
7
Tho"'ge" o'ne"' wa'hofidi'dak.
At that now they im.) got
(time) aboard,
Odendonni"':!' wa''he"'hen''
It Sapling he it said :
ne
the
o'ne"' wa'hon'den'dia'
now they (m.) departed.
' ' Tgaii'gwi'tge"'s
"There it sun rises
O'ne"'
Now (itis)
ne°siea"da'
thither thou it wilt direct
tea"' e"senniden'wa"da\" O'ne"' hi'ia' deioa"dadi' tea" hodiga-
the thou wilt guide the Now verily it is running the they (m.)
where canoe." where
we'ha'die'. Deio"gas, deioda'sondai'go"', o'.soi5dagonwa'sho"'gowa'-
go along row- It is night, two it darkness to dark- it blackness (night) in along great
ing. ness (pitch-dark) is joined,
ne' ne"'tho' hadi'honioii'die'. DieiT'ha'' gwa" o'ne"' wa'hoiitgat'hwa''
there they (m. ) go along Suddenly, seem- now they (m.) looked
now day (day- light).
non we
the place
they ( m. ) go along propelling the canoe.
eiide"' daio'do"'ha'die\ Ne"
thence so it is coming The along.
hwii'hen'ne' eiide" o'ne"
now.
thither they (m.) daylight are going (it is)
seem- ingly.
wa'hadi'io"' ne" tea"
they (m. ) arrived the
the where
Wa'hoiitgat'hwa' ne"tho'
They (m.) looked there
9 10 11 12 13 U 15
204
IROQDOIAN COSMOLOGY
[ETH. ANN, 21
was there, seemingly, an island, and they saw that the trees standing there were very tall, and that some of them were bent over, inclining far over the sea, and there in the water where the tree tops ended the canoe stopped. Then Sapling said: "Moreover, who will go to unfasten the light orb [the sun] from its bonds yonder on the tree top?" Then Fisher said: "I will volunteer." Then Fox said: "I, too [will volunteer]." At that time Fisher climbed up high, and passed along above [the ground]. He crossed from tree to tree, going along on the branches, making his way to the place where the diurnal light orb was made fast; thither he was making his course. But. in regard to Fox, he ran along below on the ground. In a short time Fisher then arrived at the place where the diurnal light orb was made fast.
gwa"
seem- ingly,
tga'hwe"no',
there it island floats,
agwas
very (it is)
ne"tho' ga'hi'do'"
1 seem- there it island they (m.) it saw there it tree stands
ingly, floats, plurally
gaefi'he'djfs agwa's deioteha'kdoii'nio'", ha'deioden'hiVk'donnioii'
^ it tree trunks (are) very (just) long, (tall),
gwe"' ne'
wa'hadi'ge"'
they (m.) it saw
they (z.) are bent severally.
awe ge'
■i it water on
(in)
ga'hon'wa".
5 it canoe.
gania'da'ge"sho°'
it lake (sea) on along
hegaen'hade'nio"'
thercit treesendseverally
Tho"ge' o'ne"'
At that now
(time)
just it tree trunks are bent over toward it
hagwa'di', ne"tho' tea" uoii'we'
side of it, there the the place
the where
ne*'tho'
there
wa'he-'heii"
he it said
dondagada"'nhiV
there it stopped
ne"
the
ne'
the
Odendonni"a'
It Sapling:
"Son" di"
"Who more- (isit) over
ne" tea"
the the
where
■wa'he"'heiT':
he it said:
nonwa'ho''de"' e"'haniiorulagwa''ha- si'' tganiion'da'
kind of person he it will go to unfasten
yon- der
there it is fas- tened
hegaeii'hage^'hia'da' ne'' gaa"gwa' i '' Sgaia'nis
there it tree top ends the it sun Fisher
(orb of light) ?"
"1", e°gathongri'iirk." Sge"'hnak'se''" wahe""hen":
"I, I will volunteer." Fox he it said:
9
10 11
r
■■I
also."
Tho^ge'
At that (time)
one"'
now
wa'haifthe"'
he it climbed
ne
the
Sgaia'nis
Fisher
he'tge"" ni'hodongo''di"ha'die\
up high there he passed along.
.sho"' ne"tho' ni'hat'ha'hi'ne'
there there he traveled
alon^^
Wahaen'hiia"kho"", o'sgo'ha'ge"-
He tree tops crossed over, it bough on along
severally
ne"tho'
there
nhwa'he" tea" nofi'we'
thither he was going
the the place
where
tganiion'da' ne" endek'ha" gaa"gwa\ ne'tho' nhwa'hawenon'ha'-
1 O there it is fa: tened up
the
13
die'.
The that
that one
o'ne"'
now
it sun (orb of light),
Sge^'hna'kse"
Fox
ne
the
Sgaia'nis
Fisher
Wa'dwakda"a'
14 In a short time (it is close apart)
non'we' tganiion'da ne" ^^aa"o-wa
■^*^ the place there it is fas
tened up
the
there
thither he was making his way.
e'da^'ge' ni'hadak'he'.
down (on the there he ran.
ground)
o'ne"' hwa'ha'io"' tea"
now there he arrived the
where
Gondadie" -wa'hatcho'iii'-
At onoe he it bit repeatedly
ONONDAGA VERSION
205
At tnu'e lie repeatedly bit that ])y which it was secured, and, severing it, he removed the ,sun. Now, moreover, he cast it down to hi.s friend, Fox, who stood near beneath him. He caught it, and now, more- over, they two tied. When they two had run half the way across the island, then Flint's grandmother noticed what had taken place. She became angry and wept, saying: " What, moreover, is the reason, O Sapling, that thou hast done this in this manner?" Then she, the elder woman-being, arose at once, and began to run in pursuit of the two persons. Fox ran along on the ground and, in turn. Fisher crossed from tree to tree, running along the branches. Now, the elder woman-being was running close behind, and now she was about to sieze Fox, who now, moreover, being wearied, cast the sun up above. Then Fisher caught it. Now, next
'ho'"
ne
the
ne
the
ne'' tea" ganiionda"gwe"% wa'ha'ia'k wa'haniionda'gwa'
the the it it fastened by it, he it severed he it unfastened
where
gaa"gwa'. O'ne"' di" e'da"ge' hwiX'ho'di' hwa'honwa'die'"s
it sun. Now more- down below thither he it thither he it threw to
over threw him
ne^'tho' dosge-^'^ha' tha'da'.
honna'tchi' ne" Sge"'hnak'se"
they are friends the Fox
there
there he stand.»4.
ne"
the
Na'ie'
That (it is)
dewa'sen'no"'
it is the middle (half)
more over
da'hiiie'na' o'ne."
there he it now
caught
tea" niga''hwe"na' ne"tho'
the so it island (is) there
where large
di'' wa'hiade"gwa'. Tea"
they two (m.) fled. The
where
ha'don'sa'hnidak'he'
jnst there again they two (m.) are running
o'ne°' wa'ontdo'ga' ne" ho'soda'ha" ne" O'ha'a'. Waagona"-
now she it noticed the his grandmother the It Flint. She became
khwe"'*ha, wsrdio'^shent'hwiV, waa'hen":
angry, she wept, she it said:
■ Ho't di" noiiwa'ho"-
kind of thing
de"' daioi'hwa'khe'
■What (is it)
more- over
thence it was the reason
ne
the
tho'ne"
thus
Odendofini"aT'
It Sapling?"
nwasiea
so thou it didst do
O'ne"' dondaiede"sda'dji' wa'diona"dat ne" gok'steii'a' wa'honwa-
Now thence she leapt up she ran the she ancient she them
one pursued.
di"se'k. Na'ie' ne" Sge"'hna'kse"' e'diV'ge' ni'hadak'he' na'ie'
there ho ran that
(it is)
e^haen'hiiiVkho"''ne'
he tree tops is crossing- severally
O'ne"' dosge""ha' daiedak'he'
Now nearby there she came
running
tho'*'ha^ a''hofiwaie'na' o'De""^ ne"
almost she him could seize now the
|
That (it is) |
the |
Fox |
ground on |
|
|
^v |
o""ke"' |
ne" |
Sgiiia'nis |
he'tge"" |
|
e |
ne.Kt in time |
the |
Fisher |
up high |
o'sgo'ha"ge"sho"' ni'hadak'he\
it boughs on along there he is running.
3 i
5
ne
the
gok'steii'a', o'ne"
she ancient now
one,
Sge"'hna'kse"' wa'hatche""da'
Fox he became wearied
O'ne"
now
di"
more- over
ae gaa gwa .
the it sun.
Sgaia'nis
Fisher
daiiaie'na\
there he it caught.
he'tge""
up high
Na'ie'
That
(it is)
ne
the
hwa'ho'di'
thither he it threw
' o""ke"'
next in time
9 10 11 12 13 14 15
206 IKOQUOIAW OOBMOLOGY [eth. a>n.21
in turn, .she pursued him. And he, next in turn, when she cunie run- ning close behind him and was about to seize him, being in his turn wearied, cast the sun down, and then Fox in his turn caught it. Thus, verily, it continued. Fisher was in the lead, and he at once boarded the canoe. And close behind him was Fox, holding the sun in his mouth, and he, too, at once got aboard of the canoe. Now, moreover, the canoe withdrew, and, turning around, it .started awaj'. Now, moreover, it was ruiming far awaj' as the}' paddled it onward when the elder woman- being arrived at the shore of the sea; and she there shouted, saying: "O Sapling, what, moreover, is the reason that thou hast done this thing in this manner? Thou should.st pity me, verily, in that the sun should continue to pass thence, going thither [in its orbit, giving day and night]." He, Sapling, said noth-
1
2
3
4
Sgaia'nis na'ie' haiiVdagofida'die' .sa'hadi'diik ga'hofiwagon'wa'.
5 Fisher that his body did not stop again he got it canoe in.
(it is) aboard
O'ne"' ne^'tho^ gwa"tho' ne" Sge"'hnii'kse"' ho^nhonda'die' ne"
^ Now there next in the Fox he came holding it the
place in his mouth
gaa^'gwa', na'ie' o" haia'dagonda'die' sa'hadi'dak ne" ga'hofiwa-
7 it sun. That too his body did not stop again he got the it canoe in.
{it is) aboard
goii'wa'. O'ne"" di" ne" ga'hoii'wff dawado""tgiV wa'dwatga'ha-
3 Now more- the it canoe thence it with- it turned around
over drew itself
de'nf sawathonwanenda^'siiV. O'ne"*" df i'no°* sagadak'he' ne"
9 again it canoe disjoined itself Now more- far again it is run- the
(.from the landing). over ning
tea" hodigawe'ha'die' ne" o'ne"' diiie'io"' ganiadiik'djV ne"
10 the they (m. I go paddling the now there she it sea (lake) the where " onward arrived beside
gok'sten'a', o'ne"' di" ne"tho' wa diago'hene*'da\ wa'a'hen":
11 she ancient now more- there she shouted, she it said:
one, over
" Odendonni"a', ho't di" nonwa'ho"de"' diioi"hwa' tea"
12 " It Sapling, what more- kind of thing it is reason the
(is it) over where
tho'ne"' uwa'sie'a'? A'sgiden'a' hi'ia', ne" tea" dondawet'hak
13 here so thou il hast Thou me shouldst verily, the the thence it should con-
done? pity where tinue to pass thither
ne" gaa"gwa'." Hiiii" ste"" de'ha'wen' ne" Odendonni"a'. 'A^'se"'
14 the it sun." Not any- he it said the It Sapling. Three
(it is) thing
|
wa'honwa'.se"k. Na'ie' |
o""ke"' ne" o'ne"' dosge'"'ha' |
||
|
she him pursued. That (it is) |
ne.\t in tne now time |
near by |
|
|
dfiiedak'he', o'ne"' tho"ha' |
a'hoiiwaie'na' o'ne"' ne" |
o""ke"' |
|
|
there she came now almost running, |
she him could seize now the that |
next in time |
|
|
wahatche""da' e'da"ge' |
hwa'ho'di', Sge"'hna'kse"' |
o""ke°' |
|
|
he became wearied down below |
thither he it Fox cast. |
next in time |
|
|
da'hfiie'na'. Na'ie' hi'ia |
niio'di'ha'die'. Ha'heii |
de |
• ne" |
|
there he it That verily caught. (it is) |
so it continued to be. He is in the lead |
the |
HEWITT] ONONDAGA VEESION 207
ing'. Slie said this three tiiiios in succession. Now she exclaimed: "O thou, J'ox, efl'use tliy orenda to cause the sun to pass habituall}' thence, going thither." Fox said nothing in reply. Thrice, too, did she repeat this speech. Now, again, she said: "O thou, P'isher, effuse thy orenda whereby thou canst make the sun to pass habitually thence, going thither." He said nothing. Thrice did she repeat this saying. And all the other persons, too, said nothing. She said: "O thou, Beaver, thou shouldst at this time have pity on me; dt) thou effuse thy orenda; moreover, thou hast the potence to cause the sun to pass thence habitually, going thither." He said nothing. Thrice, too, did she repeat this speech. All said nothing. Now, there was there a person, a man-being, whose orenda she overmatched. She said: "O thou. Otter, thou art a fine person, do thou effuse thy orenda
nwa^ondiefa ne" na'ie' iion'do"k. O'ne"' wage"'hen": "Sge"'-
so many she it the that she it kept Now she (z.) it said: "Fox 1
repeated {it is) saying.
hna'kse"' desadeiinon'de"'' tea" sa'shasde°'sa'ie"' e"'sgwe'nia,'
do thou thyself in tliy tlie thou hast potency thou it art able ^
orenda array. where * to do
dondawet'hak ne" gaa"gwa'." Hiia" ste"" de'ha'wefl' ne"
thenoe it should eon- the it sun." Not any- he it said the ^
tinue to pass thither (it i.s) thing
Sge'"hna'kse"'. 'A"se"' o" nwaondiet":V na'ie' iion'do"k. O'ne""
Fox. Three too so many she it that she it kept Now *
repeated (it is) saying
he" o'ut wa'ge"'hen": '' Sgfiia'ni.s desadennofi'de"' tea" sa'sha-
again it other she (z.) it said: "Fisher do thou thyself in the thou *^
(is) thy orenda array where hast
sde"'sa'ie"' ne" tea" e"wgwe'niiV dondawet'hak ne" gaii^'gwa'."
potency the the thou it art able thence it should con- the it sun." ^
where to do tinue to pass thither
Hiia" ste"" de'ha'wen\ \\''se"' o" nwtVondief'a na'ie'
Not any- he it said. Three too so many she it that *
(it is) thing repeated (it is)
iion'do"k. Nfi'ie' o" ne" thi'hadiia'dade'nio"' irapfwe'sfi' hiia"
she it kept That too the just they (m.) are different it all not o
saying. (it is) ones (it is)
Ste"" de'hon'nen'. Wa'ge"^hen": ''Nagaia"gi\ i's ne" o""ke"'
any- they (m.) it said. She (z.) it said: "Beaver, thou the present 9
thing time
a'sgiden'ii'; desadennon'de"' di", sa'shasde^'sa'ie'"' tea" e"'sgwe'-
thou me shouldst do thou thyself in thy more- thou potency hast the thou wilt 10
pity; orenda array over, where be able
nia' ne" tea" dondawet'hak ne" gaa"gwa\'' Hiia" ste""
to do the the thence it should con- the it sun." Not any- 11
where tinue to pass thither (it is) thing
de'ha'wen^ 'A^'se"' o" nwaofldiefa' na'ie' iion'do"k. Gagwe'gi'
he it said. Three too so many she It that she it kept It all 12
repeated (it is) saying.
hiia" ste"" de'hon'nen'. O'ne"' ne"tho' ne" heil'gwe' shaiiV-
not any- they (m.) it said. Now there the he man-being he is a 13.
(it is) thing
dada' wtVthonwaen'gen'nia'. Wa'ge"'hen": **Skwa'ie"', i's son- person she his orenda overmatched. She (z.) it said: "Otter, thou thou 14:
art a
208
IROQUOIAN COSMOLOGY
fETH. ASN. 21
wherein thou hast the potence to ordain [forethink] that the sun thence .shall come to pass, going thither." He said: "So be it." Instantly accompanj'ing it was her word, saying: "I am thankful." At that time Beaver said: "Now, verily, it is a direful thing, wherein thou hast done wrong." And now, moreover, he took the paddle out of the water and with it he struck poor Otter in the face, flattening his face thereby.
As soon as they arrived home Sapling said: " I am pleased that now we have returned well and successful. Now, I will fasten it up high; on high shall the sun remain tixed hereafter." At that time he then said: "Now, the sun shall pass over the sky that is visible. It sjiall continue to give light to the earth." Thus, moreover, it too came to pass in regard to the nocturnal light orb [the moon].
ofwe'di'io', desadennoii'de"' tea"
good person, do thou thyself in thy the
orenda array where
ne" e"tcenno""do"' tea" dofidawet'hak ne"' gaii"-
8
sa'shasde"'sa'ie"'
thou hast potency
ne'
the
tea"
the where
the
e sgwe nia
^ thou it wilt he able to do
gwa'." WiVhe-'hen"
o sun." He it said:
thou thyself will will it
the where
"So let it be."
thence it will con tinue to pass
Ne"tho'
the
gaweiinaniionda'die'
There
wiVge^'hen":
* she (z.) it said:
wa'he"'hen":
,5 he it said:
as soon ns it was said {it word came fastened to it)
' ne" Nagaia'gi'
the Beaver
•Niiawe""ha\" Tho"ge' o'ne'
" I am thankful." At that now
(time)
O'ne"' hi'ia' gano'we"' tea" sa'sadei'hwat'wa"da\"
"Now verily it is dire the again thou hast done wron^
where (mistaken a matter;,"
o'ne"' di" da'hagawe'sotcie°"da', hago"'si"ge' wa'haie""da',
0 now more- instantly he took paddle out of his face^on
over water.
da'ha'hwae'gwa' ne" Skwaie""-gen"ha\
7 thence he battered it the Otter it was
(Battened it) (pooritis).
Ganiio" .sa'hadi'io"' o'ne"' ne" Odendonni"a'
So soon as again they now the It Sapling
again they (m.) returned
''O'ne"' wa'gatceiinon'nia' tea
9 ' ■ Now I am glad
he it struck,
wa'he'"hen":
he it said :
the where
sken'no"' tea" sedwa'io"'.
well (it is)
the again we have where returned.
O'ne"' di" he'tge"" e"gniion'de"\ he'tge"" he"iontgonda"gwe
10 Now more- up high I it will fasten, up high it will be unchanging
e"ganiion'dak tea" gaa"gwa\'
11 it will be fast the it sim."
the where
Tho"ge' o'ne"' wa'he"'hen":
At that now she (z.) it said:
(time)
"O'ne"' de"wet'hak ne" gaa"gwrr gae"'hia'de'. De"io'hathe"dik
12 "Now thence it will con- the it suu it sky (i.s) It will cause it to
tinue to pass thither present. be light
tea" o"'hwendjia"ge'." Ne"tho' di" nwiVawe""ha' tea" a'sonek'hii'
13 the it earth on." There more- so it came to the it night per- where over pass where taining to
gaa"gwa'.
14: it moon, (it luminary)
HEWITT] ONONDAGA VKKSION 209
Now, Sapling traveled over the visible earth. There was in one place a river course, and he stood beside the river. There he went to work and he formed the body of a human man-being." He completed his bod}' and then he blew into his mouth. Thereupon, the human man-being became alive. Sapling said: "Thou thj^self ownest all this that is made." So, now, verily, he repeatedly looked around, and there was there a grove whose fruit was large, and there, more- over, the sound of the birds talking together was great. So, now came another thing. Thus, in his condition he watched him, and he thought that, perhaps, he was lonesome. Now, verily, he again went to work, and he made anothei' human man-being. Next in time he made a human woman-being. He completed her body, and then he blew into her mouth, and then she, too, became alive. He said, addressing the male man-being: "Now, this woman-being and thou
O'nc'" de'hodaweiiie" tea" o"'hwendjiii'de' ne" Odendonni"a'.
Now he traveled the it earth is present the It Sapling. 1
where ^
Ge"'hio"iiwada'die' ne^'tho' ge"'hio"'hwak'da' wa thada"nha'. Ne"tho*
It river is present there it river beside he came to stand. There ^^
in a ecuirse
wiVhoio'de""hrr wiVhoia'doii'nia' ne" ofi'gwe''.* Wa''hoiaVli''sa'
he went tu work he his body made the human He his body '^
being. finished
o'ne""" wrrhaen"dat ne" ha'sagofi'wa*. Tho^'ge' o'ne"'' wa'ha-
now lie blew the his mouth in. At that now he "i
(wind uttered) (time)
do'n''het no" on'gwe'. Odendoilni"!!" wa'he"'hen": '■^Ts .sa'we"'
became the htiman It Sapling- he it said: "Thou thou it *^
alive being. ownest
nen'ge"' tea" niiodie'e"'/' Da', o'ne"' hi'iiV de'hotga'don'nio"^k
this one the so it is done." So, now verily he is looking repeatedly *'
where " about
ne"tho* o'hon'dri'ie"' ne" swa'hio'na', ne"tho" di" p-ai\sdowa'ne"'
there it brush (shrubs) the it fruit (are) there more- it sound (is) *
are (lie) large. over large
gondiio'sho""iV odit'ha\ Da', o'ne"' he" o'ia. N'e"tho' ni'io't
they (z. ) animals they (z. ) So, now again it another There so it is o
small (birds) are talking. (thing).
tea" de'hoga'"hir wtVhe'ii' hagwa'da's hon". O'ne"' hi'iiV
the he him had his he it thought he is becoming per- Now verily
where eyes fixed on lonesome haps.
sa'hoio'de""hjV o'ne"' he" o'ia' sa'ha'son'nuV ne" on'srwe'.
again he went to now again it an- again he it made the human J- -
work other being.
Agon'ii-we' o""ke"\ ne" sa'ha'son'nhV. Wivsha2'oiaMi"sa' o'ne"'
She human next in the again he it made. He her body com- now ^ a
being time pleted
wahaen"dat ne" e'sagon'wa', o'ne"* o" na" wa'ondo'n'het.
he blew the her mouth in. now too that one she became alive. I "2
Wahe"'hen", walionwe^'^has ne" hadji'na': ''Na'ie' ne"
He it said, he it said to him the he (is; " That the 1'^
male
male: (it is)
n From this paragraph to the end of this version there is more or less admixture of trans-Atlantic ideas, ft Here oii'gwe' denotes a human being. See footnote on page 141.
21 ETH— 03 14:
210
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
many. Do thou not ever cause her mind to be grieved. Thou must at all times hold her dear." At that time he said, addre.ssing her who was there: "This human man-being and thou now marry. Thou must hold him dear. And ye two shall abide together for a time that will continue until death shall separate you two. Always ye two must hold one the other dear. Ye two must care for the grove bear- ing large fruit. For there are only a few trees that belong to j'ou two." He said: " Moreover, do ye two not touch those which do not l^elong to you two. Ye two will do evil if it so be that you two touch those which do not belong to you two."
Thus, in this manner, they two remained together, the man-being paying no attention to the woman-being. The male human man-being cared not for the female human man-being. Customarily, they two laid themselves down and they two slept. Now sometime afterward, he who had completed their bodies was again passing that way, and,
nen'ge'"'ha' ne" agon'gwe' wedjinia'khe'. 'A"gwi' hwefi'do""
1 this one the she human ye two marrj-. Do not ever
being do it
a'she'nigo'''hahetge""da'. £"shenoe'"khwak diiot'gont." Tho"ge'
2 3
4:
5 6 7 8 9 10 11
Thou her shalt hold dear ever
always."
thou her mind shouldst hurt (grieve her mind).
wa'he°'hen", wa'shagowe'^'has ne" ne"tho' e-'den':
he it said, he her addressed the there she
abode :
At that (time)
' Wediini-
" Ye two
ak'he'
marry
E°shenoe"'khwiik.
Ne"tho'
There
e"' ne"
the
nenge°"ha' hon'gwe'.
this one he human Thou him shalt hold
being. dejir ever.
nigai'hwe's ne" gado'ge"' e"tcia'dien' tea" nige""
so it matter the it certain ye two will the so it is
long (is) place (is) abide where far
ge"'he'io'" deMjisnikhil"sia'. Diiot'goiit de"djiadadatnoe'"khwak.
it death again It vou two will Always ye two shall hold one the
separate. other dear ever.
O'heiida'ie"' swa'hio'na' e''sni'nigo'"ha"k. Doga"a' niio'hondo'da'
It grove lies it fruit large ye two it will care Few in so it shrubs
(is) for. number many stand
tea" is' tcia'we-"." Wa'he°'hen" di": '"a"-.^;' a,^- „„v „-„
ye ye two own He it said
the where
ye two own them."
more- over:
"'A"gwi' di" ne" na
"Doit not,
more- the over, that
that one
linkf
ne"" nhe.Mjiie'a' tea" hiia" is' de'tcia'we"'. E°snii'hwaue'a'gwa'
this thither ye two it the not ye ye two it own.
thither ye two it the way willdo(touchit) where
-" hiia''
gwa
at all events
(it is)
is' de'tcia'we"'
ye
Ye two will make a mistake
ne" tina" is' ae'tciawe- ne"" nheMjiie'a'."
seem- the not ve ye two own this thither ye two will it
ingly (it is) it way do (touch it)."
Ne"tho' ni'io't de'hni"den' hiia" ste°" de'honwasteis'tha' ne"
There so it is they two (m.) not any- he her paid any atten- the
abode together (it is) thing tion to
hoii'gwe' ne" agon'gwe'. Hiia" ne" hadji'ua" de'shagosteis'tha'
1" he human the she human Not the he male he her paid any atten-
being being (is) (it is) (is) tion to
ne" e"he"". De'hnida'ga', de'hnida"wi' ge"'s. O'ne"' gain'gwa'
13 the she fe- Theytwo(m.) lay they two (m.) sleep cus- Now some
male (is)". doivn together, together tomarUy. (time)
HEWITT]
ONONDAGA VERSION
211
seeiiij;' the condition of things, thought of what he might do to arouse tlie minds of the two persons. Then he went forward to the place where la}' the male person sleeping, and having arrived there he removed a rib from the male person, and then, next in turn, he removed a small rib from the sleeping female man-being. And now, changing the ribs, he placed the rib of the woman-being in the male human man-being, and the rib of the male human man-being he set in the human woman-being. He changed both alike. At that time the woman-being awoke. As soon as she sat up she at once seized the place where was fixed the rib that had been hers. And, as soon as she did this, then the man-being, too, awoke. And now, verily, they both addressed words the one to the other. Then Sapling was highly
nwiVonni'she'
so long it lasted
ne"tho'
there
is'he'
again he passed
the
shagodiia'di'sa"!'
nen ge
this one litis)
wiVbatgafhwa' tea"' niiodie'e"'" o'lie""' wa*'henno"^don'nio"
low he it thought repeatedly
he their two bodies formed
he it looked at
nonwa'ho^'de"'
kind of thing
wa'lia'den'diiV
he started
so it has done
ho't
what (it is)
the where
na'hilie'a' tea" da'hodi'nigo"'hawen'ie'. Tho"ge'
so he it should the it their two minds should At that
amuse. (time)
non'we' heildii'ga' ne"
the place he lay the
do
no"tho
there
hadji'na' hoda"wi'.
he male he slept
(is) (was asleep).
.sga'dii' o'stie""da'
one it is it bone
tea" goda"wi' o'r
the where
where
' nhwa'he" tea"
thither he the
went where
Waha'io"' ne"tho'
He arrived there
o'de"ga',
it rib.
o ne
now
ne"
the
o'ne"' wa'ha'nioda'gwa'
now he it untixed
(it removed)
o""ke"' ne" e"he'"
next in time
ne
the she
female
ne
the that
the where
m'' wa'ha'nioda'gwa' ago'de^'ga'
she now the that he it untixed (it her rib
asleep was that one removed)
ne"tho' wa'thade/nf ne" o'de"ga';
so it is small Now there he them the it rib(s);
in size. exchanged
na'ie' ne" e"he"' ago'de"ga' ne" hadji'na' wa'ho'de'g-ae'de'",
that the she her rib the he male he him set rib in,
(it is) - female
o'ne"' di" ne" hadji'nti' ho'de"ga' ne" e"he"' wa'shago'de'-
now, more- the ho male his rib the she he her sot rib
over, female
ga'ede"\ Dedjia'a""' shtrtbaie'ii' wa'thade'nf. Tho"ge' o'ne°\
in. Both alike he it did he changed the At that now
two. (time)
ne" agon'gwe' wa'e'iek. Ganiio" wa'ontgetc'gwiv ne"tho'
the she human she awoke. So soon she sat up (arose) there
being as
goiidfi'die' hwaeie'na' tea" non'we' heio'nio'da' ne" ago'de"ga'-
thither she it seized
the where
the place
there it stands lixed
her rib
ge""ha'.
it was (had been)
hon'gwe'
he human being
Ganiio" ne"tho" nwa'eie'a' o'ne"' wa'ha'iek
So soon thus so she it did now he awoke
O'
too
ne"
the
ne" hadji'na". O'ne"'
the he male. Now
(is)
hi'ia' dedjia'o"'
verily both
skeii'no"'
peaceful (it is)
1
2 3 4
5 6
7 8 9
10 11 12 13 14 15
212
IROQUOIAN COSMOLOGY
[ETH. a:!S. '21
jr.pleased. He said: " Now I tell you both that, in peace, without ceasing ye both must hold one the other dear. Thou wilt do evil shouldst thou address unkind words to the one who abides with thee in tills particular place. And, iie.xt in turn, he addressed the male human man-beinu-, saying: "Do not thou ever come to dislike her
. witii whom thou dost abide. The two human man-beings that I have made are sufficient. The ohwachira [blood-family, offspring of one motliei] which ye two will jiroduce will till the whole earth." Then he again sepai-ated from them.
It thus came to jiass that he noticed that his brother, Flint, was at work far away. Then he ordered one, saying: "Go thou after him who is at work yonder; he is my brother, Flint." At that time a per- son went thither, and said: "'I have come for thee. Thy brother,
de''hiadadwennaa"senk. Tlio"'g(
they conversed together At that
repeatedly. (time)
ue" Odendonni"a'. 'VVsi'he'"herr'
the It SapliiiK. He it said:
8
9
10
11 12 13
o'ne'" agwa's wahatcefinou'nia'
now very he was glad
■■ O'ne'"
"Now
kefi'no"'
peaceful
(it is]
giatho'ie"' tea"' heiotgonda"gwi" de''tciadadnoe°"khwak. E"sei'-
you two tell the hence it is unending ye two will each other Thou
where (unceasing) hold dear.
hwane'a'gwa' doga"t ne"' gawenna'het'ge"' e'"he''sen'"has ne"
wilt err if it .so the it word evil is
he
gado'ge"" desni"den\" Na'ie' o""ke"' ne"'
itisacertain ve two abide." That next in the
(place) ' (it£s) time
we'"'has wa'he"iien": "'A"gwi' hwen'do"'
addressed he it said; "Do it not ever
thou her wilt sav to
wa
I
the
hadji'na' wa'ho-
he male he him
a'sheshwa,"he"'iia'
thou shouldst hate her
ne" de'sni^'deiT. Ne"'tho' ha'degaieT degni"' wa'tge'seii'nia'
7 the ye two abide There jlistitissuf- two it
together. licient is
ne" ofi'gwe'. Ue"ga'hen"nha' tea" niio'"hwen'dji;v,
so it earth is large,
I them two have made
nu le
the human
being(s).
It will become filled
the where
that (it is)
ne
the
i's e"tciathwadjien'niii"."' O'ne"' deshonnadekha"sion'.
ye two \vi!l make ohwaehira."
tea"
There
thoio"de'
there he is W'Orking
de"''nhii"nha
commanded
tlie where
more- so It came
over to pass
ne" de'hiade"'hnon'dir
the thev two are brothers
again they (m.) have separated themselves.
o'ne"' wii'hatdo'giV
now he it noticed
tia '
the where
ne'
the
O'ha'il'.
It Flint.
WiVh6"'hen":
he it said:
"Hetchi'hno"'kse' ne"
'"There go ye after hiiu the
O'ne"
Xow
.si"
yon- der
deiagiade"'hnoiTda' ne" O'ha'a'."
one I are brothers the It Flint."
Tho"ge-
At that time
one"
now
SI"
yon- der
wa'ha-
he one
thoio"de'
there he is working
ne"tho'
there
iihwa'he"
11 thitllerhe went
ne ■
the
shairr'dada'
he is one person
wahe"'heii":
he it said;
"Dagon'hno"'k.se'
" Thenee I thi-e have come for.
HEWITT] ONONDAGA VERSION 213
Sapling, has .sent me to bring theo witli ww. Then Flint .said: "I am at work. By and by I shall complete it, and then, and not before, will 1 go thither." Ho again departed. He arrived home, and more- over, he I )ro light word that Flint had .said: "'lam at work. I shall complete it by and })y, and then, not before, will I go thither to that place." He .said: "Go thou thither again. I have a matter about which I wish to converse with him.'" Again he arrived there, and he said: " He would that thou and he -should talk together." He replied, saying: ""Yerily, I must first complete my work, and not until that time will I go thither." Then he again departed thence. Again he arrived home, and he said: " He yonder did not consent to come." At that time Sapling said: "He himself, forsooth, is a little more impor- tant than 1. Moreover, 1 verily shall go thither." Thereupon Sap- ling went to that place. Flint did not notice it. When he arrived
Hage'nha'i'ha'die' ne'' dedjiade"'hnon'da' ne" Odeiidonni'Ti'."
He me has ordered in the he thou are hrothers the It Sapling." 1
coming
O'ne"' ne" O'ha'a' wa'he"*hen": "Wagio"de". F"geiennendii"nhii'
Now the It Flint he it said: " I am working. I task will finish i
ge"'djik', o'ne"' ha"sa' iie"'tho' nheii'ge'." Sa'ha'defi'dia'.
by and by, now just then there thither I Again he departed. 3
(not before) will go."
Sa'ha'io"", o'ne"' df .sa'hatho'ia tea" nonwa'ho"'de"" wa'he"'-
Again he now more- again he it told the kind of thing he it 4
returned, over where
hefr', iifi'ie' ne": " Wagio"de'. P]"geiennenda"nha' ge"'djik'
said, that the: "lamatwfirk. I task will finish by and by 5
litis) that
o'ne"' ha's!-' ne'tho' nheiTge'." Wahe"'hen": "Ne"tho',
now just then, there thither I He it said: "There 6
(not before) will go."
hoiisa'se'. Agei'hwii'ie"" tea"' ge'he"' daiagitha'en''." Hon.sa'-
there again I a matter have the I it desire he and I it should There 7
do thou go. where converse about." again
ha'io"', wa'he"'h6iT': "De'hodo"'hwendjion'niks daesnitha'en'.""
he heitsaid: " It him is neces.sary for yetwoshould 8
arrived, converse together."
Da'hrii'hwa".sa'gwa' Wivhe"'hen"': " S;"gadienno"kde"' hi'ia' hia'e'.
He replied heitsaid: " I my task will finish verily in the 9
first place,
o'ne"' ha".sa ne"'tho' nhe"'ge'." Donda'ha'den'dia". Sa'hii'io"'
now just then, there thither I Thence again he departed. .igain he 10
(not before) will go." returned
wa"he"'hen"': "Hiia' de"thogaie""'i'."' Tho''ge' O'ne"' wa"he"'hen"' ne"'
lie it said: "Not there he it consented At that now heitsaid the 11
litis) to." (time)
Odeildoniii"'a': " Ha'o"'hwa' si"hrigwa' hi'ia' ni'haia'dano'we"'.
It Sapling: "He himself farther verily so his body is precious. 1^
I" di"' hi'ia" ne"tho' nhen'ge"."" O'ne"' ne"'tho' nhe'hawe'non'.
I more- verily there thither I Now there thither he went. 13
over will go."
Hiia" de'hotdo'ge"' ne"' O'ha'a". Ne" o'ne"' hwa'ha'io"' wa'he"'
Not he it noticed the It Flint. The now there he he it 1-4
(it is) arrivec'
214
IROQUOIAN COSMOLOGY
[ETH. ANS. 'll
there, he said: "Thou art workino- for thyself , art thou, in thy workr' He replied, saying: "I am working. 1 desire to assist thee, for that it will take a long time for the man-beings to become numerous, since thou hast made only two." At tliut time Sapling said: "Verily, as a matter of fact, the two man-beings that I have completed are suffi- cient. And, in so far as thou art concerned, thou art not able to make a human man-being. Look! Verily, that which thou believest to be a man-being is not a true one." He saw standing there a long file of things which were not man-beings. There sat the beast with the face of a man-being, a monkey;" thei'e next to him sat the ape;" and there sat the great horned owl. And there were other things also seated there. Then they all changed, and the reason of it is that they were not man-beings. Sapling said, when he overmatched their
1
2
3
4
5
6
7
8
9
10
11
12
13
14
hen":
said:
' Sadadio'dc.""se'-khc"", tea" saio"de'?"
"Thou art working for art thou, thyself,
wa'he"'hen":
he it said:
e"ionni'.she'
it will hist (long)
ne" on'gwe'.
the human
heings."
se" hi'ia'
as mat- verily terof fact
Hiia" hi'ia'
Not verily
(it is)
"Wagio"de'.
"I am working.
the where
Ge'he"
I it desire
thou art at work?"
Da'hai'hwa-sji'gwa'
He replied
-,;r;„/„ «_.
e 'gome nawa s.
I thee will aid.
gen gwa
only
a
swa'djik'
because (too much)
wa'tc'i*''sa'
thou two eom- pletedst them
"Ne^'tho'
"There
e"4ionnatga'de'"'ha' tea" degni'
they (m.) will become the two they
numerous where (are)
' Tho^'ge' wa'he'^hen" ne-' Odendonni
At that he it said the It Sapling:
(time)
ha'degaie'f tea" degni" wa^tge^'sa' ne'' oii'gwe'.
just it is suffi- the two they two I them the human
eient where (are) finished beings.
"" ne" i\s tha.sgwe'nia' ne-' on'gwe' a'se'sefi'nia'.
the thou thou art able to the
ne
this here
thou art able to do it
human being
Satgat'hwii^ hiia" hi'ia' de'tgaieT tea" se'he" on'gwe'/
Do thou look,
hatgat'hwa'
looked
not (it is)
tea"
the where
veril}'
it is correct
the where
thou dost think
deiodine'^'he's
they (z.) are in rank
human being."
gonni''den''
they (z.) abide
thou it shouldst make.
Wa^
He
on'g we ' de"gen ' .
human being
it IS
(are).
the
ge no
it ape
it IS ani- mal
""ha',
human being
Na'ie'
ne"tho' goinii"'den' hiiii"
there they fz.) abide not
(it is)
gadji'k'daks (na'ie'
it eats lice (that
(= monkey) (it Is)
gago'"'sonda"gwi'), ne"tho' gwtv'tho' ne"
there next in place the
Ne"tho' hatgo'dil' ne"
There he siU the
That (it is)
Thigondiia'dade'nio"'
Just they (z.) are different others
o"nl
also
o"ni .
also.
it has the face of),
ne"tho'
there
Ne"tho'
There
hatgo'dil'
he sits
ne
the
daioi'hwa"khe
it is reason of it
naie
that (it is)
oii'gwe' de"gen'
human it is,
being
tea"
the where
Wa'he-'heii"
He it said
ne"tho'
there
ne
the
wa'dwatde'nf
they (indef. ) change^ in kind
nwii'awe""ha'
so it came to pass
Odendonni'Ti'
It Sapling
degens'ge'.
horned owl.
gagwe'gi',
it all,
tea" hiia"
the where
ne
the
not
(it is)
a The monkey and the ape were probably quite unknown to the Iroquois.
HEWITT] ONONDAGA VERSION 215
oreiidu: "'Verily, it is good that thou, Flint, shouldst cease thy work. It is a direful thing, verily, that has come to pass." He did not consent to stop. Then Sapling- said: "It is a marvelously great matter wherein thou hast erred in not obeying me when I forbade th}- working." At that time Flint said: "I will not stop working, because 1 believe that it is necessary for me to work." Then Sapling said: "Moreover, I now forsake thee. Hence wilt thou go to the place where the earth is divided in two. Moreover, the place whither thou wilt go is a fine place." At that time he cast him down, and he fell liackward into the depths of the earth. There a fire was burning, and into the fire he fell supine; it was exceedingly hot. After a while Flint said: "Oh, Sapling! Thou wouldst consent, wouldst thou not, that thou and I should converse
wri'thaen'geii'nia : "Oia'ne' hi'iii' ne" a'senni"he°', O'ha'a',
he their orenrta "Itisgood verily the Ihou it shouldst It Flint,
overmatched: cease,
tea" saio"de'. Gauo'we"' hi'ia' tea"' nwa'awe^'ha"." Hiia"
the thou art at It is direful verily the so it has come to pass." Not
where work. where ^ (it is)
de'hogfiie""'!'. O'ne"' ne"' Odendonni"a' wa'he""hen": "Oi'-
he it consented to. Now the It Sapling he it said: "It is a
3
hwane'ha'gwat oi'howa'ne"' wa'sei'hwane'a'gwa' tea" hiia"
marvelous matter it is an important thou hast done wrong the not "*
matter where {it is)
de'sathonda'di' tea" gonia'his'tha' tea" saio"de"." Tho"ge'
thou it hast consented the I thee forbid doing the thou art at At that
to where where work." time
o'ne"' ne" O'ha'ii' w^'he^'hen": "Hiia" thagenni"he"' tea"
now the It Flint he it said; "Not I it should cease the
(it is) where
wagio"'de' swa'djik' ge'he" deiodo'"hwendjio"hwi' tea" wagio"-
I am at work because I am it is necessary the I am at
(too much) thinking where work."
de'." Tho"ge' o'ne°' ne" OdeiidonnP'a' wahe-'hefi" : "O'ne""
At that (time) now the It Sapling he it said: "Now "
5
7
9 10
di" wa'goniadwende"da'. Tho'ne"' nhe^'se" tea" non'we'
more- I thee forsake. Here thither thou the the place
over Shalt go where
dediib"'hwendjio'ge'". Ganakdi'io' di"' ne"'tho' nhe"'se"."
there two it earth is divided in. It place fine (is) more- there thither thou
over Shalt go."
Tho"ge' o'ne"' ne"'tho' he'hoilwaia'de""di' ne" ©"'hweiidjia-
Atthat now there there he his body the it earth in H
(time) cast down
gon'wa' ne"tho' he'hodaga"!'. Ne"tho' diiodek'ha' odjisdagoil'wa'
there there he fell There there it is burn- it fire in
supine. ing
ne"tho' he'hodagii"!'. Heiawengo"di' o'dai"heu'. Gain'gwa'
there there he fell There it surpass- it is hot. Some
supine. ing is (time)
nwa'onni'she' wa'he""hen" ne" O'ha'ii': " Odeiidonni'Ti',
so it lasted he it said the It Flint: "It Sapling,
long
a'sathon'dat-khe'" 'a'so"" doiisednitha'en'?" Odendonni"a' wa'-
thou wouldst wouldst still once agsiin thou and I It Sapling he
consent thou should converse together?
12 13 11 ]5
216
IROQUOIAN COSMOLOGY
TCTH. ANN. 21
once more together?" Sapliiig replied, .saj'ing: "Truly, it .shall thus come to pass. Moreover, I will appoint the place of meeting to he the place where the earth is divided in two." And Flint was a}>le to come forth from the tire. At that time then Sapling went thither, going to the point designated by him. He arrived there, and, moreover, he stood there and looked around him. He looked and saw afar a cloud floating awav whereon Flint was standing. Sapling said; "What manner of thing has come to pa.ss that thou art departing hence away ? " Flint iinswered: "I myself did not will it." Sapling .said: "Do thou come thence, hitherward." At that time the cloud that was floating away returned, and again approached the place whei'e Sapling stood. Then this one .said: " How did it happen that it started away ? " Flint, replying, .said: "It is not possible that I personally should have willed
1 2 3
4-
5
6
7
8
9
10
11
12
13
U
he"-hen": " Do'ge"s ne''tho' iie"iawe""ha . Ne"'tho' dV wa'gna'do""
it suiil: "It is true there si) it will come There more- I it appoint
to pa.ss. over
tea'' deio"'hwendjio'ge°' ne"tho' de"diada"nha'.'' Wa'hagwe'nia'
the two it earth is divided in there thou and I will He was able to
meet." do it
O'ha'a' da'haiage''"'nhiV tea"' odjisdagon'wa'. Tho-'ge'
It Flint thenee he "merged the it fire in. At that
where time
ne"tho' he'hawe'noiT ne" Odendofini'Ti" tea"' noii'we'
there there he went the It Sapling the the place
where
ne"
the
o'ne^
now
the where
ni'honmr'do"'. WjVha'io"' ne"tho" df wa'thadri"'nha' wa'thatga'-
theroheithas He arrived there more- he stood In* looked
apiMiinted. over about
don'nio"\ Wivha'ge''' i'no"^ wa o^defidioiTha'die' wa o'dji'git'die'
repeatedly. He itsaw far thither it is going along thither it cloud is
(it is) going on
ne^'tho" hada'die' ne'' 0*ha'a\ Odeildonnr'a* wahe"'heiV':
there he is riding the It Flint. It Saphng he it said:
on it
"" Ho't nonwa'ho"'de"' nwaawe""ha' tea'' we'sa^dendion'ha'die- ?"
"What kind of thing so it came to the
(it is) pass where
Wahe"'heiv' ne"' O'ha'a': " Hiia" ne"' i"'
He it said the It Flint; "Not the I
(it is)
Wa"he"'hen" ne" Odendonni"a': " Ga'e' na"' donda"se'."
He it .said the It Sapling: "Hither that thence do
one thou come."
Tho"ge' o'ne"' sawak'da' tea" o"dji"ga'die", ne"'tho' saga'io"
.^t that now again it the it cloud is float- there again it
turned back where ing along, arrived
ni'ha'da' ne"' Odendonni"'a''. O'ne"' nen'ge"'
there he is the It Sapling. Xow this one
standing
Ho't nwa"awe°"ha' tea"' wawa'den'dia" ? " Wa'-
What so it came to the it started?" He
(is it) pass where onward
he"''hen" ne" O'ha'ft' da'hadadia': "Hiia" de'a'wet
thither thou art going along?"
dagenno"' 'do"". "'
I it willed."
time
tea" non'we"
the the place
where
wa"he"*hen": '
he it said;
reply;
Ut IS)
f)o e
tie
ni a
the I personally
ONONDAGA VERSION
217
it." Saplino- vejoiiipd: "How did it happen that thou didst not will it?" Then Flint .said: "I did not do that." Sapling said: "Itistrue that it is impossible for thee to do it. Moreover, thou and I, verily, are again talking together. What kind of thing desirest thou? What is it that thou needest, that thou and I should again converse together?" Flint then said: "It is this; I thought that, perhaps, thou wouldst consent that the place where I shall continue to be maj^ be less rigorous. And thou didst say: 'Thou art going to a very fine place.' And 1 desire that the place where thou wilt again put me be less rigorous than the former." Sapling said: "It shall thus come to pass. I had hoped that, it may be, thou wouldst sa^y, 'I now repent.' As a matter of fact it did not thus come to pass. Thy mind is unchanged. So, now, I shall again send thee hence. I shall
dondagenno""do"'." Odendonni"a' wa'he"'hen": " Ho't nwa"-
there I it could will." It Sapling he it said: "What ho it 1
(is it) came
awe""ha tea" hiia" de'a'wet i's donda'senno'"'do"'?" Tho"ge'
to pass the not itispossi- thou there thou it couldst will?" At that 2
where (it is) ble time
wahe"iieiV ne" O'ha'ii': ^* Hiia" de'ne" tha'gie'a." Odeiidon-
he it said the It Pint: " Not the thus I did It Sapling 3
(it is) that doit."
ni"a' wa'he"'hen": ''Do'ge"s hiia" de'awet a'sgwe'nia'. O'ne"'
he it said- "It is true not itispossi- thon couldst be Now 4r
(it is) ble able to do it.
df hi'iiV detciongni'thrr o'ne"'. Ho't nonwa'ho"de"' se'he"?
more- verily again thou and I are now. What kind of thing thou it de- 5
over ' talking together (is it) sirest?
Ho't nonwa*ho"de"' desado"'hwendjion'ni' tea"' donsednitha'en"'?"
What kind of thing thou it needst the once again thou and I O
(is it) where should converse together?"
Wahe"'hen" ne" O'ha'ii': " Na'ie' ne" wa'ge'a' do'ga't
He it said the It Flint: "That the I it thought if perhap.s 7
litis) (it may be)
a'sathoii'dat thage"k'M' tea" naganakdo"de"k tea" noii'we'
thou it shouldst it should be the such it place be the the place o
consent to less where in kind where
e°gi"dion'dak. Na'ie' ne" tea" wa'si'heii": 'Ne"tho' nhe"".se"
I willabide con- That the the thou it didst 'There thither thou "
tinuously. (it is) where say: shalt go
tea" non'we' tganakdi'io'.' Na'ie" ge'he" thage"k'Yi' tea"
1 A
the the place there it place That I it desire it should be the lU
where (is) fine.' (it is) less (severe) where
naganakdo"de°k tea" noii'we' honsa.sgi"den\" Odendonni"a' wa'
such it place be in the the place there again thou me It Sapling he
til - ......
11
kind where shouldst place.'
he."^heiV: '' Ne"tho^ ne"iawe""ha\ Na'ie' ne" ge'he"gwa dien"ha'
it said: "There so it will come That the I it had thought after a 1-^
to pas.*. (it is) while,
gwiv' e"'si4ien'': 'Sagadathewa^da' o'De""'.' Hiia" se" ne*"tho'
seem- thou it wilt 'I myself repent now.' Not as a mat- there 13
ingly, say: " (it is) ter of fact
dwa*'awe""ha\ Tc'nigo"^hagon'da\ Da", o'ne"' df iie"sgonia-
so it came to pass. Thence thy mind is So now, more- hence again I 14:
unchanged. over, thee \vill
218
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
send thee to the bottom of the place where it is hot." Now, at that time his body again fell downward. The place whei"e he fell was exceedingly hot. At that time Sapling said: "Not another time shalt thou come forth thence."' Then Sapling bound poor Flint with a hair. And he bound him with it that he should remain in the fire as long as the earth shall continue to be. Not until the time arrives when the earth shall come to an end will he then again break the bonds. Then Sapling departed thence.
Moreover, it is said that this Sapling, in the manner in which he has life, has this to befall him recurrently, that he becomes old in body, and that when, in fact, his body becomes ancient normally, he then retransforms his body in such wise that he becomes a new man-being again and again recovers his j'outh, so that one would think
dennie"da'.
1 send
tea"
2 the
where
Ne^'tho' he"sgoniadonnie"da' ne'' ga'no'''dea 'ge'
There hence again I thue will send the it bottom on
nou'we' diioMai'"hen'." Tho"ge' o'ne"' he.shoia'de""!'
the place
there it is hot.'
tea"
the where
now
non"we'
the place
there again hi.st)ody fell down in it
he'hodaga"!'.
there he fell supine.
" Hiia" ne"
the
At that (time)
o'ne"'. Ogeni'sdi' o'dai"hen'
3 now. It is exceed- it is hot
ing
Tho"ge' o'ne"' ne" Odef5donni"a' wa'he"'hen"
4 At that now the It Sapling he it said; "Not (time) (it is)
o'iii' donsasiag6""nha'." Tho"ge' Wil'honwashaifi'de"' ono'"khwe"a'
5 it other again thou shalt At that he bound him it hair
(is) come out." (time)
wa'has'da' ne" Odendonni"a' ne" 0'ha'a'-ge""ha . Na'ie' ne"
6 he used it the It Sapling the It Flint it was. That the
(it is)
na" wa'honwashainda"gwa' tea" ne"ionni'she' e"io'"hwefidiia'dek
i the one he it used to bind him the so long it will it earth will continue
that where last to be present
ne"tho' he"'he"'den'dak odji.sdagon'wa'. Ne"tho' nige"" tea"
8 there there he will con- it fire in. There so it is the
tinue to be far where
e''wado'"hwendjio"kde"' o'ne"' de"shadesha'ia'k. Tho"ge
9 10
11
12
it earth itself will end.
now
he will break the tether.
At that (time)
O'ne"'
now
ne" Odendonni"a' sho'defi'dion'.
the It Sapling
again he de- parted.
Na'ie' di" ne" na'ie' ne"
that that the
nenge""ha' ne" Odendonni"a'
this (it is) the It Sapling
That more- that that
(it is) over (it is)
ne"tho\ ia'ke"', ni'io't ne" tea" ho'n'he" ne"tho" niia'we°s
ne 13 tht
thus, it is so it is
said,
tea" hok'sten'a'
the where
wado"'''hiX'
he is alive
thus
so It comes to pass
the where
naie' se ne
li that in fact the
(it is)
he old in age
V
O'ne"
now
it becomes it- erativelv
ge"'s
heiotgonda"gwr, na'ie' ne"
it is unceasing. that the
(it is)
haia'dage""tci' wiiVa'do"' o'ne"'
custom- his body ancient it has become now arily
ge"'s donsa'hadia'dade'nf, na'ie' ne" ge"'s sa'hadoiigwe" ne"
15 custom- again he changes his body that the custom- again he becomes the arily (transforms it), (it is) arily man-being
HEWITT]
ONONDAGA VERSION
219
that he had just then grown to the size which a man-being custom- arily has when he reaches the youth of man-beings, as manifested by the change of voice at the age of pubertj\
Moreovei', it is so that continuoush' the orenda immanent in his body — the orenda with which he sufl'uses his person, the orenda which he projects or exhibits, through which he is possessed of force and potency — is ever full, undiminished, and all-sufficient; and, in the next place, nothing that is otkon" or deadly, nor, in the next place, even the Great Destroyer, otkon in itself and faceless, has any effect on him, he being perfectly immune to its orenda; and, in the next place, there is nothing that can bar his way or veil his faculties.
Moreover, it is verily thus with all the things that are contained in the earth here present, that they severally retransform or exchange their bodies. It is thus with all the things [zoic] that sprout and grow, and, in the next place, with all things [actively zoic] that produce
tea" hongwe'da'se"a' sawa'do"', na'ie' ne" aien'ft" He"tho' ha"sa'
where he man-being new again it is be- that the one M'ould thus just then
come, (it is) think,
nithodo'di' ne" tea" ni'io't ge°'s ne" ha"sa'
the where so it is custom- the just then
ge"s
so there he has
grown arily
de'nio"' ne" hongwe'da'se";!' ne" on'gwe'.
changed the he man-being new the man-being,
small
(there)
de'hodwenna-
his voice has
Ne"tho' na'ie
Thus that
(it is)
tea" ni'hoia'daeri'nae' ne'
where so his body has orenda the
di" ni'io't ne'
SO it is the
more- over
tea"
the where
tea" tgaieT diiotgont
where there it is full always and sufficient
hadennoda"o'wa\ ne^'tho
he his orenda exhibits, there
bv which,
ne '
the
gwa"-
next to
tho' hadefinonda'''gwa' ne" tea" ha'qhwiV ne" ga''shasde"'sa',
it he himself with orenda the the he it holds the it potency (power,
embodies by which, where force)
ne"tho'" gwa'tho' ne" hiia'' ste"' nonwa'ho"de"' ne" o'tgo"'/'
there next to it the not any- kind of thing the otkon
it is thing (monstrous),
ne"tho' gwa"tho' ne" O'sondoirgo'na^ O'ni'dat'go"' Hiia"
there
the
It Great Destrover
Otkon in itself
De'gago" "sonde', de'hona'go'was, ne"tho' gwa"tho' hiia*'
It has a face,
there
(not) it affects (wears on) him,
nonwa'ho"de"' de'hodawe"''das. Ne"tho'
kind of thing it him bars (shuts) out. Thus,
hi'ia' dr
verily.
not
(it is)
ni'io't
so it is
not it is
•ste""
any- thing
4 5 6
7 8 9
tea"
where 10
more- over
niioil' ga'qhwa' ne" tea" o"^hwend]ia'de' dewadia'dade'nio"^s,
soitismxich it it holds thu where it earth is present it changes its body 11
(many) iteratively,
gagwe'gi' ne"tho' ni'io't ne" wadonniiVha', ne"tbo' gwtV'tho'
it all thus so it is the it (z.) produces there next to it 12
itself,
a See footnote on page 197.
220 IKoyUOIAN COSMOLOGY [F.TH. ANN21
themselves and prow, and, in the next place, all the man-beinys. All these are affected in the same manner, that they severally transform their bodies, and, in the next place, that thej' (a('tively zoic) reti-aiis- form their bodies, severally, without cessation.
ne" gondonnia"ha , ne"'tho'' gwa"tho' ne" on'gwe'. Gagwe'gi'
the they (act. z.) pro- there next to it the man- It all
duee themselves. being(s).
ne''tho' nigaie"hiX' deswadiadade'nio"'s,
there so it acts it ehanges its body
iteratively,
gondia''dade'nio"'s heiotgonda"'gwi'.
again change their it is unceasing.
bodies iteratively
|
na'ie' |
gwa"tho' |
des- |
|
that (it is) |
next to it |
they (act. z.) |
A SENECA VERSION
There were, it seems, so it is said, niuii-licings dwelling on the other side of the sky. So, just in the center of their village the lodge of the chief stood, wherein lived his family, consisting of his spouse and one child, a girl, that they twt) had.
He was surprised that then he began to become lonesome. Now, furthermore, he, the Ancient, was very lean, his bones having become dried; and the cause of this condition was that he was displeased that they two had the child, and one would think, judging from the cir- cumstances, that he was jealous.
So now this condition of things continuetl until the time that he, the Ancient, indicated that they, the people, should seek to divine his Word; that is, that they should have a dream feast for the purpose of ascertaining the seci-et yearning of his soul [produced by its own
Ne" gwa', gi"o"\ hadi'noiige' ne"' sgiion'iadi''' ne" hen'nofi'-
That. it seems, it is said, they dwell the one other side the they (m).
of the .Mky man-beings.
ue"ho' ni'hono'^so't ne'' ha'sefi-
gwe". Da', shri'degano'ndae""
So,
just in the center of the village
there
just his lodge stands
the
nowa ne
name).
ne"ho' hawadjiii'ie"", ne" ne'io' ne''
there
his ohwachiralies.
the
his spouse
he Chief
(great)
kho" ne"
and the
sga't hodiksa'da'ie"', ie/o"' ne
one it they child have,
she child.
she the
female (is)
Waadiengwa^shon' o'ne"' hoVifsawe"'
He was surprised, now it began
ne
that
hrigwendu".s.
he became lonesomt'.
ne" gai'ionni.
He Ancient One; that it ]t causes
O'ne"' di'q we'so' ho'nefi'iathen' ne" Hag^""tci;
Now more- much his bones are dry t
over (^ he is very lean)
the^^'e"" deo'nigoiT'Iio' he^' odiksa'da'ie"', aieii'' ne"
not (it is) his mind happy is i because) they child have, one would that
one would think
heniio^defi'
su it is in state
Da', o'ne"'
So, now
wa"onwande"''
he pointed it out
ne
that
ne
the
liosheie'o"'.
he is jealous.
ne'ho"'shon niio'defi'andie" he"
only thus so it continued where
so it continued to be
nno we
so It IS
distant
ne-
the
Hage""tci ne"
the
ne" a"au"wa"wefini"sak.
that
they should seek to divine his word.
non"
perhaps.
o nc
now
Da',
Sn,
3 4 5 6
7 8 » 10
o'ne'" now
gagwego"
it all
he Ancdent One
ne" hennongwe'.shon"o"' ne'ho"shon' hodii-
tlie they (m.) man-being only thus they (m.) Jj^
individully (are)
habitually 221
222
TROQUOIAN COSMOLOGY
If.TH. ANN. 21
motion]. So now all the people severally continued to do nothing else but to assemble there. Now they there continually sou<rht to divine his Word. Thej- severally designated all manner of things that they severally thought that he desired. After the lapse of some time, then, one of these persons said: "■ Now, perhaps, 1 mj'self have divined the Word of our chief, the excrement. And the thing that he desires is that the standing tree belonging to him should be uprooted, this tree that stands hard by his lodge." The chief said: "Gwa"" [expressing his thanks].
So now the man-beings said: "We must be in full number and we must aid one another when we uproot this standing tree; that is. there must be a few to grasp each several root." So now they uprooted it and set it up elsewhere. Now the place whence they had uprooted the tree fell through, forming an opening through the sky earth. So now, moreover, all the man-beings inspected it. It was curious;
1
2
3
4 5
6
7
8 9 10 11 12 13
e'is. Diiawe'"'o"' o'ne"
Constantly now
We.
ne"ho' honwa"wenm"sas; ganio'shon"
there
they (m.) sought to divine his word
it anything whatsoever
he" na"ot hennonwafi'thii'
where such kind they (m. i it point of thing ' out
gwa' n!rionnishe"'t o'ne"'
what so it lasted now
nii"ot deodoendioii'ni'. Gain'-
he it needs. Some-
Now it is, perhaps, it
ne
that such kind of thing
shaia"dat waen
he (is) one heitsaid: "
person
ni"a' wae'dawanon'we°'t ne" sedwa'seii'no"". Ne" noii" ne*
I per- I have divined excre- the he (is) our chief. That perhaps the
sonally ment's word. it is,
deodoendioii'nr nofi" ne" haganiodagweii'ong nen'gen' ne"
he it needs, perhaps, the one it should uproot this is it the
ni'hono"'so't."
hoda'it, nen'gen' dosgen'o"' ga'it heon'we'
he has for himself this is it it is near it tree where
standing tree, stands
"Gwa"," waen" ne" ha'sennowa'ne"'.
"Thanks," heitsaid the he chief (is).
so his lodge stands."
Da',
So,
the time
o ne
now
they it said:
E^dwagwego'ong, deMwaie'nan'
'We will be in full number,
Ave will assist one another
we it will uproot
this it is
it tree stands.
Thnt
it h
ne
the
do"ga'a'
few it is
niiongwe'dagea'die' ne" e^adiie'nSn' ne" djokde'asho"-.^' Da',
so they man-being in the they it will the eachit root several." So,
number to each grasp
o'ne"' waadinioda'go' oia'djp ne'"bo' saadinio'de°\
now
they it uprooted
di'q bo'wa"sef5't
more- over,
hence it fell down
elsewhere
he'ofiwe'
where
there
again they (m.) it set up.
0'ne°'
Now,
hodinioda'gwe"' ,
they it have uprooted.
aundjaga'eiit
it earth perforated
o'wa'do"'.
it became.
Da',
So,
di'q na'e' gagwe'go"' ne" on'gwe'
more- verily, it all the man-
over, being(s)
SENECA VERSION
223
below them the aspect was green and nothing else in color. As soon as the nianbeings had had their turns at inspecting it, then the chief said to his spouse: " Come now, let us two go to inspect it." Now she took her child astride of her hack. Thither now he made his way with difficulty. He moved slowly. They two arrived at the place where the cavern was. Now he, the Ancient, himself inspected it. When he wearied of it, he said to his spouse: "Now it is thy turn. Come." "Age'," she said, "myself, I fear it." "Come now, so be it," he said, "do thou inspect it." So now she took in her mouth the ends of the mantle which she wore, and she rested herself on her hand on the right side, and she rested herself on the other side also, closing her hand on either side and grasping the earth therebj'. So now she looked down below. Just as soon as she bent her neck, he seized her leg and pushed her body down thither. Now, moreover, there [i. e., in the hole] floated the body of the Fire-dragon with the white body, and,
waeiinatchi'waen". Odianon't' gana'daikho°"shon' niio"den' ne"
they (m.) looked at it. It curious it green only (is) so it is the (is),
na°'gon". Ganio" o'tho'diil'ho' ne" hennontchi'wa"hsi', o'ne"'
below So soon they had their the they it were looking at, then (inside). as turns to look
ha'e'gwa' ne" ha'sennowa'ne"' waen": " Hau", o'ne"' gwa"
also the he chief (is), heitsaid: "CJome, now, itseems.
non
per- w hapf),
O'ne"' se"'ge"
Now with dif-
ficulty
he'onwe' oia'de'
diiatchi'wa'no"'.'' O'ne"' wa'ago'sa'de"' ne" goa'wak.
Now she her took astride the her child,
of own back
^'^' Skeiino^^'on' i'e'. Wani'io"'
Slowly
let us two it go to look at.'"
ne"ho'
there
where
it abys.'' stands.
O'ne"'
Now
wa e'.
thither he went.
waatchi'wa'eii'
he it looked at
he walked.
They two ar- rived
ne"
the
ha'onhwa"' ne'
Hage""tci. Ganio' waogaii'de"
He Ancient One.
satchi'wa'eiT'
do it thou k'ok at
So soon as
gwa'
just."
he it was weary of
one""
now
waen :
he it said:
he himself
"I's
' Thou
"Age"!" wa'a'ge"':
■'Age!'* she it said:
" Ge'sha'nis
'' I it fear
"Hau", nen", nio","
" Come. now, .so let it
be,"
wa'o^'sho'go' ne" i'ios
the man-
tle
ne" ieieiisdoii'-gwa'.
the her right side.
waen", " satchi'wa'en'."
heitsaid, "do thou it look at."
the
ne wa
next m turn
I per- sonally."
o'ne"'
now
she it took in her mouth
ne
the
goe .
she it wore,
o'ne"'-kho'
now and
ne
the
Da',
So,
o'dio°"tchi'
she rested herself on her hand
sgagii'di' ha'e'gwa'
o'ne"'-kho'
now and
(the one side), the other side.
also
o\lio""'tchr, o'dio"'tchagwe'non'ni' dedji'ao"-gwa" he" ieiena*^-
she herself rested she her hands closed both side where she it held
on her hand,
wa""kho"\
severally.
Da';
So,
now
na" gon' wtl'oiitgat'ho'. Ganio'shoii"
below she it looked at. Just so soon as
(inside)
3
4
5
6
7
8
9
10
11
12
13
224
IKOQUOIAN COSMOLOGY
[ETH. ANN. 21
veril}', he it was whom the Ancient regarded with jealousy. Now Fire-dragon took out an ear of corn, and verily he gave it to her. As soon as she I'eceived it she placed it in her bosom. Now, another thing, the next in order, a small mortar and also the upper mortar [pestle] he gave to her. So now, again, another thing he took out of his bosom, which was a small pot. Now, again, another thing, he gave her in the next place, a bone. Now, he said: "'This, verily, is what thou wilt continue to eat."
Now it was so, that below [herj all manner of otgon [malefii;] male man-beings abode; of this number were the Fire-dragon, whose bodj' was pure white in color, the Wind, and the Thick Night.
o'die'nonniiVk da'shago'si'na', o'ne'"-kho' ne"ho' ho'shagoia"den
she bent litT head he her leg seized, now and there
forward
Da'.
So.
die'
along
nige"
that it is
9
10 11
12 13 14 15
16
o ue
now
ne
the
hence he her body cast down.
ne"ho' ieia'don'die". O'ne"' di'o iie"'ho' haia'doii'-
there her body \va.s Xuw
falliijg.
Gaha'cieiidie'tha' Onofiwa°'da"a"' Ni'haia'do"'de"' ne''
more- over
iie"'ho'
there
liis body tloated
It Fire Dragon
kho"
and
na e
verily,
ne
the
it (is) white
honwa"\sheu'se'iik ne*
he was jealous of him the
so his body is in that
kind'
Hage""tci. O'ne"'
Now
ne"'ho' waada"go' ne" o'ni'sda' ne" o
o'shaga'on
he her it gave.
aun'ia't.
placed
ne"-kho'
that and
he it took out
the
Ganio'' wa'eie'na'
So soon .she them took
the
o'ne"
now
He Ancient One.
kho-
and,
o ne
now
O'ne"'
Now
ne"
the
it other
hetgen'on'
upper ( one )
next in order
ne
thai
ne"ho'
there
ne*
the
ienias'dagofi"
her bosom in
nae
verilv,
she them
ga'niga"da niwa'Ti',
it mortar
so it is small in size.
ne"
the
gii'niga"dri', dedjia'o"" o'shaga'ofi'.
both
Da',
So,
ne"
the
ne"
the
o ne
now
a'e'
again
o la
ii other
(is)
it pestle. {= it mortar)
daada^'go' haniasdagon",
he it took his bosom in,
he her gave them
gana°"dja' niwa"a^
it pot
it bone (is)
so it small in size is.
out
O'ne"
Now
o'ne"
now
o'shaga'on\
he it her gave tu
ae
again
O'ne"
Now
o'ia'-kho'
and
it other
ne
that
ne '
the
he it said:
' Ne"
•That.
ne wa
next in order
ne'wa"
next in order
na'e'
verilj-,
he"
wliere
ne"
the
e'da"ge'
below
e"'seg'seg."
thou it wilt be in the habit of eating."
Da', o'ne"'
So, now
lionnondia'dat'go""s
they are otgon-bodied (are malefic)
Ononwa"'da"a"' Ni'haia"do"de°', kho" ne" Ga"ha', ne" gwa"ho'
it white (is) so his body is in kind, and the It Wind, that next to it
ne" Deiodii'sondai'ko"'.
the It Thick Night.
niiodie'e"'
so it is being done
ho'dio"de"'
of all kinds:
ne
that
ne
the
hadi'na"ge' ne"
they (m.) are the
dwelling
Ga'ha'ciendie'tha'
It Fire Dragon
SENECA VEKSION
225
Now, they, the male man-beings, counseled together, and they said: "Well, is it not probably possible for us to give aid to the woman- being whose body is falling thence toward us? " Now every one of the man-beings spoke, saying: "I, perhaps, would be able to aid her." Black Bass said: •"1, perhaps, could do it." They, the man-beings, said: ''Not the least, perhaps, art thou a))le to do it, seeing that thou hast no sense [reason].'' The Pickerel next in turn said: ''I, perhaps, could do it." Then the man-beings said: "And again we say, thou canst not do even a little, because thy throat is too long [thou art a glutton]. "" So now Turtle spoke, saying: ' ' Moreover, perhaps, I would be able to give aid to the person of the woman-being." Now ail the man-beings confirmed this proposal. Now, moreover. Turtle floated there at tiie point directly toward which the body of the woman-l)eing was falling thence. So now, on the Turtle's carapace she, the woman- being, alighted. And she, the woman-being, wept there. Some time
Da',
o ne now
waadias'hen. Waen'nf: "Gwe", ^ gen' noii"
they fm.) held a 'council.
They it said:
• Well,
can it perhaps be
da'a'oii' aedwagwe'ni' aethiia'dage"ha' ni'ge"' ne"
we her should aid such it is the
not it pos- we should be abl sible (is) it to do
lagon gwe
she man- being (is)
daieia'doii'die'?" O'ne"' ha'de'ioii hadi'snie's, hennofi'do"': "I",
thence her body is Now every one of they (ni.)spoke, they (m.i it said: "I,
falling?" them
non" agegwe'nf akheiii'dage"ha'." Oga"gwa' waeii": "I",
per- I it could do I her could aid." It Dlack Bass, he it said: "I,
haps,
Waeii'ni': "De'osthon" non" de'.sagwe'nion',
per- i it could do." They it said: "Kotalittle, per- thou art able to do it,
haps. haps
so"dji' de'sa'ni'go"t." Ne" ne'wa' ne" Sgendjes' waen":
because thou hast no That next in the It Pickerel he it said:
(too utterly) sense." order ( = it tish long)
"I," noii" agegwe'nf. '' Waeii'ni' kho" a'e': "De'osthon"
I it could do."
'I,
per- haps,
agegwe ni ,
I it could do.'
They it said
and
again:
"Not a little
de'sagwe'nion', .so''djr .sania'do'wis." Da', o'ne"' ne" ne'wa'
thou hast no sense, because thou art a glutton." So, now that next in
(too utterly) order
waa'sniet ne" ha'no'wa' waeii": "I" di'q noii" agegwe'nf
he spoke the It turtle he it said: ,'I, more- per- I it could do
over, haps,
akheiii'dage"ha' ne" iagofi'gwe'." O'ne"' gagwe'go"' waadii'-
I her could aid the she man-being Now it all they con-
(is)." firmed
wani'ild. O'ne"' di'q ne"ho' ha"sko' he'ofiwe' odoge""do"' ne"
(the) Now, more- there he floated the where it is objective the
matter. over, point
daieia'doii'die' ne" iagoii'gwe". Da', o'ne"' ne"'ho' ga'nowiV'ge'
thence her body is the she man- So, now there it turtle on
falling being is.
o'die'dioii'da't. O'ne"" di'q ne"'ho' wri'o"s'daeii' ne" iagofi'gwe'.
she alighting Now, more- there she wept the she man-being
stepped. over, is.
21 ETH— 03 15
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2 3
6 6
7 8 9 10 11 21 13
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226
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
afterward she remembered that seemingl}' she still held [iu her hands] earth. Now she opened her hands, and, moreover, she scattered the earth over Turtle. As soon as she did this, then it seems that this earth grew in size. So now she did thus, scattering the earth very many tunes [much]. In a short time the earth had become of a con- siderable size. Now she herself became awai'e that it was she herself, alone seemingly, who was forming this earth here present. So now, verily, it was her custom to travel about from place to place contin- ually'. She knew, verily, that when she traveled to and fro the earth increased in size. So now it was not long, verilj', before the various kinds of shrubs grew up and also every kind of grass and reeds. In a short time she saw there entwined a vine of the wild potato. There out of doors the woman-being stood up and said: "Now, seemingly, will be present the orb of light [the sun], which shall be called the
1
2 3 4
5 6
7
8 9
10 11 12 13
14
Gain'gwa' na'ion'nishe't o'ue"' wa'agoshaa"t ne" ie'a' gwa"
Somewhat
so long it lasted
she it remembered
she it held.
seem- ingly
ne" oe"da\ O'ne"' wa'o"'tcagwai"sr, o'ne"'-kho' di'q ne'^ho'
the
it earth.
Now
she her hand opened,
more- over
there
o'diondo'gwsit ne" ga'no'wa'ge'. Ganio' ne"'ho' na'e'ie' agwa's
she it scattered the it turtle on. So soon as thus
so she it very
did (just)
na'e' o'wado'diaJi n6f5'gen' ne" oe"dii\ Da', o'ne"
verily, it grew this it is the it earth. So, now
gwa
seem- ingly
we'so' ne'"ho' nae'ie' o'diondo'gwat ne" oe"da\ DiVdjia"shon
much thus so she it she it scattered the it earth. In a very short
(it is) did time only
o'ne"' gain'gwa' niioeii'dja'' o'wa'do"'. O'ne"' wa'enni'na"dog
now somewhat so it earth is it became. Now she it noticed
large
he" gaon'hon" gwa"shofi ie'cion'ni's neii'gen' ne" ioen'dja'de'
where she herself seemingly she it makes this it is the it earth is
only present.
Da', o'ne"' na'e' gen's deiagodawen'nie' diiawe°"o"'. Gono""do"'
So, now, verily, cus- she is traveling about without ceasing. She it knew
tomarily
ne" na'e' o'wado'diak ganio" deiagodaweii'nie'. Da', o'ne"'
that, verily, it grew so soon as she would travel about. So, now,
di'q de'aonni'she'on' o'ne"'
it did not last long now.
o'skawa'shon^'o"'
more- over,
do'diak, ne"-kho'
grew up, that and
wti'e'ge"' owadase"
she it saw it is entwined
verily,
o wenna
they (z.)
ne"
the
it bush of various kinds
hadeio'eo"dage'. Da'djia"shoiT o'ne"'
every gra.ss (plant ) in In a very short now
number. timeonly
ne" onen'no"'da''-of5'we' o'o""sa'. O'ne"', ne"
the it wild potato (native) it vine. Now, the
iagon'gwe' ne"'ho' a'sde' o'die'da't, o'ne"'-kho' wa'a'ge"': "O'ne"'
there out of she stood up, Now and she it said: "Now,
she man-being
(is)
out of doors
gwJl'' tV'giia'gwa'iVk ne'' endek'ha"' e"gaiaso'ong." Doge^'s .sede''
seem- it luminary will the day pertain- it will be called." U is true early iu
ingly,
be present,
ing to
HEWITT] SENECA VERSION 227
diurual one.'" Tnily now, early in the mornino;, the orb of light arose, and now, moreover, it started and went thither toward the place where the orb of light goes down [sets]. Verily, when the orb of light went down [set] it then became night, or dark. Now again, there out of doors she stood up, and she said, moreover: ''Now, seemingly, next in order, there will be a star [spot] present here and there in many places where the sky is present [i. e., on the surface of the sky]." Now, truly, it thus came to pass. So now, there out of doors where she stood she there pointed and told, moreover, what kind of thing those stars would be called. Toward the north there are certain etars, severally present there, of which she said: "They-are-pursuiug- the-bear they will be called." So now, next in order, she said another thing: "There will be a large star in existence, and it will rise cus- tomarily just before it becomes day, and it will be called, 'It-brings- the-day.'" Now, again she pointed, and again she said: "That cluster of stars yonder will be called 'the Group Visible.' And they, verily,
djia' o'ne"' dagaa'gwit'ge"'t, o'ne"' di'cj ho'wa'den'dr he" ga'a'-
morn- now thence it luminary came now more- it started where it
ing forth, ' over luminary
gwe"'s-gwa' ho"we'. Ne" no'ne"' ho'gft'a'gwe"'t o'ne"' wai"
sets direction thither it That the time thitlier itorb of now of
went. light set course
wa'o"ga'. O'ne"' a'e' ne"'ho' a'sde' oMie'da't, wti'a'ge"' di'q:
it became Now again there out of she stood up, she it said more
night. doors over;-
"O'ne"' gwa" ne'wa' e"gadji'8o""deonniong he" gao°'hia'de'." .
"Now seem- next in it star will be present where it sky is present."
ingly order plurally
O'ne"' doge"'s ne"'ho' niiawe''"o"'. Da', o'ne"' as'de* he'onwe' i'iet
Now it is true, thus so it came to pass. So, now out of the place she
indeed, doors where stood
ne'''ho' wao°"tcade"\ wa'a'ge"' di'q ne" na""ot e"gaiaso'ong hoi'-
there she pointed with she it said more- that such kind it will be called those
her finger, over of thing
gen' gadji'so"'da 'sho"'. Otho'we'ge'-gwa' ne"'ho' gadogen'no"' ne"
it star is severally. It is cold direction there it is certain one the
severally
gadji'so"'de'onnio"' ne" ne" " Nia'gwai' hadishe" e"gaiaso'ong,"
it star is present (fixed) that the "Bear they (m.) are it will be called,"
plurally pursuing it
wa'a'ge"'. Da', o'ne"' o'ia' ne'wa' wa'a'ge"': "Ne" ne"
she it said. So, now it other next in she it said: "That the
(is) order it is
e°gowaneii'ong gadji'so""da' e"ge"'k, e"tga'a'gwitge"'seg tho"ha'
it will be large it star it will be it mil be in the habit of nearly
rising
gen's ne" e"io"hefi't ne" e"gaiaso'ong Tgeiiden'witha'.'' O'ne"'
custom- the it will become that it will be called It day brings." Now
arily day
o'ia' wa'o""tcade"\ a'e'-kho' wtt'a'ge"': "Ne" hi'gen' wsi'go"sot
itother she pointed her again and she it said: "That that one it group is
(is) finger, it is present,
odji'so"'da"sho"'' ne" e°gaiaso'ong, Gatgwa"da'. Ne" na'e, -.o
it star (is) severally that it will be called. It cluster is present. That, verily
5
6
7
8
9
10
11
12
228
IROQUOIAN COSMOLOGY
[eth. ass. 21
will know [will )k' tho sign ofj the time of the year [iit dl times]. And that [group] i.s called "They-are-dancing.""' So now. .still once more, she spoke of that [which is railed] "She-is-sitting." [She said]: "Verily, these will aecompaiiy them [i. e., those who form a group]. 'Beaver its-skin-is-spn^ad-out,' is what these shall be called. As soon, customarily, as one journeys, traveling at night, one will watch this [group].." Some time after this, she, the Ancient-bodied, again spoke repeatedly, saying: "There will dwell in a place faraway man-beings. So now, also, another thing; beavers will dwell in that place where thei'e are streams of water." Indeed, it did thus come to pass, and the cause that brought it a})out is that she, the Ancient-bodied, is, as a matter of fact, a controller [a god].
So now, sometime aftei'ward, the girl maur being, the offspring of the Ancient-bodied, had grown large in size. And so now there was also much forest lying extant. Now near 1)}' there was lying an
1 2 3 4 6 6 7 8 9
10 11 12 13 14
hi'gefi' 6°gaiende'iak he" niwadoshi'ne's ne" gaia'so"' hi'gen'
that one it will know it (will be where just it year is in its it is the sign of it) eourse
De'honnofit'gwe"'. Da'. ''a"so"'
They are dancing. So. still
that
it is called
sgat'
one it is
ne
that
Ieniu"ciot.
She is sitting.
Ne"
That
na e
verily
ne"
the
this one it is
ne'wa' hi'gen'
next in this one
order it is
hi'gen' An_As„^"o„„ ,.;„An"
this one it is
haditgwiv'div. Na"gania 'go"' Ga'sa'do"" ue" e°g*aiaso'ong hi'gen'.
they (m.) are a Beaver (Rodcutteri It spread that it will be called this it is,
cluster (fixed). skin is
Ganio" gen's de"iontha'ak ne" e"iontga'io°' hi'gen' de"ionda-
So soon as custom- one will start to that one will watch it this it is one will
arily travel
Gain'sfwa' niio'we' a'e' wire'snie^'cion'
e wenne seg
it will accompany them
nige
that is to say
travel
ne
the
night (it is)."
Somewhat
niio we
so it is dis- tant
ae
again
she spoke repeatedly
ne'' Eiudage'"'tci', wa'a'ge"': "£"'hadina"geg' ne" on'gwe'
we e"
far
She Ancient- bodied (is) ,
he'onwe'. Da',
So,
she it said:
'They (m.) will dwell habitually
the place where.
honwe -gwa
place direction
we''"o"' ne^'
came to pass that
Eia'dage°"tci'.
She Ancient- bodied (is).
Da', o'ne"-
So. now
he'onwe'
the place where
ne"
the
o'ia' kho' e"gana"ge'g ne"
it other and it (z.) will dwell the (is) habitually
tge"'hande'nio"\" Doge"'s
there it stream is It is true
plurally present."
giiion'nr he" leweilni'io'
it it causes for that She Master (is) (where)
the man-being (s)
na"gania''go"'
it beaver
ne"'ho'
thus
it matter of fact (is)
niia-
so it
ne"
the
gain'gwa' na'iofi'nishe't o'ne"' we'so' iegowa'ne"'
nen'gen'
ne
this it is the
kho' we'so'
and much
(it is)
somewhat
iagon'gwe\
she man- being,
ga'ha'daie"',
it forest lies.
now much she large (is)
(it is)
EiaMage''"tci* goa'wak. Da', o'ne"'
she Ancient- her So. now bodied offspring.
o'ne"' do'sgen'o"'shon' ne^'ho,
now near by only, there
so it is (long) lasted
Da',
So.
HEWITT]
SENECA VERSION
229
uprooted tree, whereon it wa.s that .she, the child, was always at play. Ca.stonuirily she swung-, perhaps; and when she became wearied she would descend fi'om it. There on the grass she would kneel down. It was exceeding-ly delightful, customarily, it is said, when the Wind entered; when she became aware that the Wind continued to enter her body, it was delightful.
Now .sometime afterward the Ancient- bodied watched her, musing: " Indeed, one would think that my [man-being] offspring's body is not sole [i. e., not itself onlj^]. " Ho," .she .said, "hast thou never custom- aril}' seen someone at times? " " No," .said the girl child. Then she, the Ancient-bodied, said: "I really believe that one would think that, thou art about to give birth to a child." So now, the girl child told it,, saying: "That [I .say] there [at the swing] when, customarily, I would
gaieilga'sa'de' ne" ne" he'ofiwe' diiot'gont gotga'nie' ne"
it upturned tree
that
the place where
at all times
she is playing
the
ieksa''a
she child.
Ne'
ii;odofiw'rda''do""
she it was swinging on
perhaps.
O'ne"'
Now
gen s
That custom {it is) arily
gotce^^'do"' o'ne°' ne"ho' wa'endia 'de"t. Ogeo'dja"ge' ne'^'ho''
gen s
custom- arily
she was wearied
On the grass
she descended (lay down)
o'diondosho'don\ Odo'kda*'gr, ia'ge°\
she got on her knees. It is at the it is said,
extreme,
no'ne"' daga'iint, ne'"ho' o'ne"' gen's
the time it it en- there now custora-
(now) tered, arily
o'ne"' euV'dagon' hewe'tha' ne'' ga^'biV, ne'' ne
custom- arily
OS gas
it gives pleasure
she it noticed (felt)
low her body in thither it is the
entering
O'ne"', gaiii'gwa' ntVionni'she't
Now, somewhat so it lastetl
that
OS gas.
it gives pleasure.
o ne
now
wa ega en ion
she it watched
ne
that
ne
the
ne"
the
1
2 3. 4
5
&
T
Iege"''tci*' wa'en'' agwa's uiefi"
just
She Ancient One
she mused
one would think
ne" khe-a'wak. "Ho'," waVge"',
the
mv (anthropic) child.
■Oh,"
she it said,
the""e"" de'djiagoiirdo'sga'a'
not it her body is sole is
"He""'e" ge"" dewen'do'"
"Not is it not ever
gen's de'songa" de'she'ge" T' "The»"e"," wa'a'ge"' ne" eksa"a'.
custom- someone thou seest one " Not it is," she it said the she child,
arily cuntomarily?"
O'ne"' waVge"' ue^' Iege"^'tci^ '^AieiT'shon' e"'sade"don\ gV
Now sheitsaid the She Ancient "One would thou wilt give birth I
One: think only to a child, think,
an' noil"/' Da', o'ne"' vva onthiu'wr ne" eksa"a', waVge"':
per- prob- So, now she it told the she child sheitsaid;
aps, ably.
"Ne" ne"
"That the
ne"'ho' gen's ne"
there custom- the
custom- arily
o^gade^nio'so'de"' ne"'ho'
I knelt down on my there
knees
o"aeni'na"dog
gen's
custom- 1 it felt
arily
he" o'wade'no""da' ne" ga"ha' ne"
where it itself buried the It wind the
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9
10
11
12
la 14
230
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
kneel down, I became aware that the Wind inclosed itself in my l>ody." So now, she, the Ancient-bodied, said: " If it be so, I say as a matter of fact, it is not certain that thou and I shall have good fortune,"
Sometime afterward then, seemingly, [it became apparent] that two male children were contained in the body of the maiden. And now, verily, also they two debated t(jgcther, the two saying, it is said, cus- tomarily: "Thou shait be the elder one," "Thee just let it be," so it was thus that they two kept saying. Now, one of them, a male person who was very ugly, being covered with warts, said: '"Thou .shalt be the first to be born.'" Now the other person said: '• Just let it l)e thee." Now he, the Warty, said: "Just let it be thee to be the first to be born." "So let it be," said the other person, "thou wilt fulfil thy duty, perhaps, thou thyself." " So be it," verily said he, the Warty. Now, he who was the elder was born. And then in a short time she [the Ancient-bodiedJ noticed that, seemingly, there was still
gia'da'gon'." Da', o'ne°' wa'a'ge"' ne^' Iege""tci': "Ne" ne"ho'
12
my body in.'
So,
she it said
She Ancient One
'That
It matter of fact
ne" diengwa"shon' aiongiadil!i'shwiio"he't de'oi'wado'gen'."
2 the if that only be it us good fortune would give
Gaifi'gwa' na'ionni'she't o'ne"' ne"' gwa"
it is an uncertain matter."
Somewhat
that
deiksa''a'
they (m.) are two children
dei"no"t ne" ne" eia'da'gon' ne" eia"dase'. Da', o'ne"'-kho'
4 they (m.1 two that the her body in
so it lasted
seem- ingly
the
she maiden.
ne
the
So,
and
are gestating
5 verily
6
deodii"hwage'he°'. la' do"', gi"'o"', gen's: " I's e"sego-
they (m.) two are con- tending in dispute.
They (m.) two it .said,
it is said.
waneii'ong."
gen'.'^
custom- arily:
ia'do"'.
thou wilt
custom- arily
O'ne"'
Now
ne
the
"I's gwa"," nige"'
be the larger "Thou just," that is
(elder) one." to say
shaia"dat ne" agwa's haet'ge"", ne" ne"
T one he is that very he is ugly, that the
person
"I's e"tcadie'e''t e"'seiina"'gat." O'ne"' ne" shaia'dat waefi":
8 "Thou thou wilt take thpu wilt be bom." Now the one he is a he if said:
person
ne" Hono""hi"dae' waeii": "I's gwa"
the He Warty he it said: "Thou just
they (m.) two said.
hono"'hi"dae' waen":
he is covered with he it said : warts (pimples)
^'I'S 'Thou
the lead
gwa"." O'ne""
just." Now,
e"tcadie'e"t e"'senna'"gat.
10
thou wilt be the first
thou wilt be bom."
"Nio","
"So be it,"
"e"'si'waie'i8 gwa". noil"
11 "thou it wilt fulfill
just,
per- haps.
na"'
this
1 sa .
thou per- sonally."
waen"' ne" shaia"'dat,
he It said the one he is a
person,
"Nio"," na'e' waeii"
" So be it," verily he it said
ne" Hono"-hi"dae". O'ne"' waenna"'gat nige"
He Warty.
Now
he is born
this it is
ne" hago'wane"'.
the he large one.
SENECA VERSIOK
231
another to bo born. The other luid l)een born only a short time when this one was also born. They had been born onlj' a \'ery short time when their mother died. There, verily, it is said that he, the Warty, came forth from the navel of his mother. So now, verily, she, the Ancient-bodied, wept there. Not long after this, verily, she gave attention to the twins. As soon as she finished this task she made a grave not far away, and so she there laid her dead offspring, laying her head toward the west. So now, moreover, she talked to her. She, the Ancient-bodied, said: "Now, verily, thou hast taken the lead on the path that will continue to be between the earth here and the upper side of the sk3\ As soon as thou arrivest there on the upper side of the sky thou must carefully prepare a place where thou wilt continue to abide, and where we shall arrive." Now, of course, she covered it.
Da'djia" o'ne"'
In a short time
e'^na'^gat,
he will be born.
-kho'
and
wa'enni'naMog ne^' o'ia' gwa'' 'a''so°'
she it noticed
the
waenna giit.
he was born.
Da'djia"shon'
In a short time only
Da'djia"shon'
In a short time
shagodino"e"'. Ne"'ho"
she their mother is. There,
hona^ga'do"'
he is born
nina°ga'do""
they (m.) two are born
na'e', gi^'o"',
verily,
it is said.
it other
o ne
now
ne"
the
-seem- ingly
ne"
that
she died
n'
still
ne'wa
next in order
ne"
the
Hono"'hi"dae'
He Warty
daaia'ge°'t he" diiago"she"dot ne" hono"e"'. Da', o'ne"' na'e'
he came forth where just she has her the his mother. .So, now verily navel
wa'on'sdae"' ne" Eia'dage''"tci'. The°"e"' da'aonni'sheV o'ne"'
she wept the She Ancient- Not it is it lasted now
bodied.
na'e' o'thofiwadi'snie' ne" dei'khe"'. Ganio"
verily she them cared for the they (ni.) two So soon
wa'ondienno"kde"'
they (ni.) two are twins. as tast
o'ne"' na'e' wa'eiadon'nf dosgen'o"'shon', da', ne"'ho' wa'ago-
now verily she made a cave just near by, so, there she
ia"shei5' ne"
her laid the
waagogoen .
she her scalp (head) laid.
Eiadage''"tci':
She Ancient- bodied :
he" gaa'gwe''"s-gwa' ne^^ho'
where
it sun sets direction
(hole)
goa'wak-geii'on'
her was,
offspring
Da', o'ne'^' dfq wa'agotha'has. Wa'a'ge"'
So, now, more- she her talked to. She it said
over
O'satha'hon'de"' nen'gen'
thou verily thou it path hast taken this it is
'Now,
there
ne"
the
he"
where
ioefi'djade' gaon^huVge' he"iothiVhinon'ong,
it earth is sky on it path will have its
present
he''"cio"'
thou wilt arrive
ne'' gaon^hia"ge' e"'se'cionnia'non'
the
sky on
Ganio''
So soon as
he'cnwe*"
the place where
on'dak, T'-kho' he'oiiwe'
continue to abide,
we two (we and)
the place where
thou wilt make preparations
he^iagwa'io'^'." 0'ne°'
there we shall arrive." Now
ne"'ho'
there
e'^'siMi-
thou wilt
wai'i'
of course
1
2
3
4
5
6
7
8
9
10
11
12
13
14
232
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
So, now. only this waw left, that she customarily cared for the twins, the two children.
Again, after some time, it is said, the two mule children wen^ of large size, and verily, too, they ran about there, customarily. After- ward, the elder one, being now a youth, questioning iiis grandmother, asked: "Oh, grandmother, where, verilj-, is my father? And who, moreover, verily, is the one who is my father? Where, moreover, is the place wherein he dwells ? '' She, the Ancient-bodied, said : " Verily, that one who is the Wind is thy father. W^hatever, moreover, is the direction from which the wind is customarily blowing, there, truly, is the place where the lodge of thy father stands." "■ So be it," replied the youth. So now, verily, the youth stood out of doors, and now he, moreover, observed the direction of the wind, whence it was blowing; and this too he said: " I desire to see my father, and the reason is that
Da', o'ne"' ne-'shon' we'gen' de"wadi''snie' nige""
.So, now that only it is left she will attend to that it is
she it covered.
two persons
ne
the
dei'khe"",
they {m.} two are twins
ne
the
'5'
dei'ksa'a
they (m.) two are children.
Gaiii'gwa'
Somewhat
dei'ksa-a',
they (m.) two are children,
waada^on'clon'
lie it a.-*kt.*d
a'e' na'ionni'she-t o'ne"', gr'o"', deigowa'neii ne''
again so it lasted now, it is said,
o ne
now
-kho'
and,
ne"
the
nae
verily,
hagowa'nefl',
he (is I large,
deidak'he's.
they (m.) two run about.
they (ra. ) two are the large
Tha'geiT'o"' o'ne"'
Afterward now
O'ne"
now.
nu e
verilv.
haksri'dase*''a'.
he (is) a youth.
O'shaw^ou'doii' ne'
He her asked
he is my father?
8 9 10 11 12 13 14
ha'nl'?
my er?
di'q
more over,
Eiadaij-e'"'tci
cient- ed:
di'q
ne
the
Gawe"'
Where,
the
Soil"
Who
ho'sot' waen"':
liis grand- he it said; mother
di'q
more- over
kho"
and
na e
verilv
Aksot'.
•My grand- mother,
nige"''
that it is
gam-
where
di'q
more- over
ni
the I
ne'' ha'ni'?
the he is my
father?
more- over,
She Ancient- bodied:
Gain'
Where more- over
■""sot
there his lodge stands
o'ne"'
now.
perhaps,
"Ne"
"That
gwa gwa
in direction
thana"'ge' i "
there he dwells?"
Wa'a'ge"'
She it said
ne"'
the
owa gwa
in direc- tion
wai'i
of course
custom- arily
hi'gefi'
this it is
ne-'
the
la ni
he is thy father'
ne
the
Ga"ha'.
It Wind.
diioiigoiit' ne"' noh" ne"'"ho"-gwa'
that perhaps there direction
there it wind is fixed
thono"
ne-'
the
ia'ni." "Nio"," waen"
he is thy father."
'So be it,'
he it said
ne
the
haksa'dase"a'.
he youth.
Da',
So,
na e
verily,
as'de' o'tha'drrt ne''
he stood the
haksa'dase'Tr,
he yonth.
di'q waatga'ion'
more- he it watched
over
ha'do"' ne" ne"
he it kept that the
saying
out of doors
he'oilwe'-gwri' diioiigont'; ne'' kho"
there it wind is tliat and
coming:
dewagadoendjon'ni* ae'ge"' ne" ha'nl'
I it need I him should the
the place where in direction
o ne
now
ne"
the
I him should see
he my father 'is,
ne
that
HKWITT]
SENECA VERSION
233
he M'ould give me aid." Now, he said: "Far j^onder stands the lodge of my father, the Wind; he will aid uie; he will make the bodies of all the kinds of animal [man-beings]; and Inall means still something else that will be an aid to me." So now he started. He had not gone far when in the distance he saw the place where stood the lodge of his father. He arrived there, and there a man-being abode who had four* children, two males and two females. The youth said: "I have now arrived. O father, it is necessary that thou shouldst aid me. And that which I need are the game [animals] and also some other things." They were all pleased that they saw him. So now he, the Ancient, their father, said: "So let it lie. Trul\' I will fulfil all of thy require-
diioi"'wa^ ne" aagia'dagc"h!V." Cne"' waefi":
therL'itis the he me should aid." Now he it said;
reason
th()no"'so't
there hin lodge stands
he it will make
ne
the
ne^'
the
ha'nl'
he is my father
ne"'
the
Ga"ha', ne"
It Wind, that
hivdeganio"drige' ;
every it animal kind (is) in number;
tgagon"
by all means
"Honwe'-gwa'
" where in directi<in
e"'gie'na"wa's,
he me will aid, still
e"agia'dage"ha\ "
he me will aid."
ha'gwisde"*" gie'' ne" o'ia', ne"' gagwe'go"
something some of the other that it all them it is,
Da\ o'ne"^ waa^'dendf. The""e"^ deVe'e" deawe'non' o'ne"'
So, now he started. Not it is far away he went now
waa gt^ he it saw
honwe'-gwa* tgano"'so't. 0'ne°' ne"'ho' waa'io"' ne"*ho''
where in direction there it lodge Now there he arrived there
there it lodge standi.
he"'dio"' ne" hon'gwe\ ge'i'" ni'oksa'da'ie"', deiias'he' deidji'-
he abode the he man- four so many he has chil- they (m.) two they (m.)
being is, dren, are persons two are
male
na", degiias'he" degnfo"'. Waefi" ne" haksa'dase"a' : " O'ue"'
they (f.? two are they (f.) two He it said the he youth: "Now
persons are female.
o'gio"''; ha'ni', ne" ne" dewagadoendjon'ni' asgiadage''ha\
I have oh, my that the it me is necessary for thou me shouldst
arrived; father, it is. aid.
Ne" ■ ne" dewagadoendjon'nr ne" ganio\shon*''o"'' ne"kho* ne"
That the it me is necessary for the it game (collective.) that and the
ha"gwisde°' gie" ne" o'ia.
anything some of the it other.'
ne
the
some of them
wa'onwage''".
they him saw.
Gagwe'go"
It all
Da',
So,
one"
now
he it said
ne
the
waennadon'ha'en'
they were pleased
Hage""tci'' ne"
He Ancient the
1
2 3 4 5
6
7 8
9 10
11 12
a The use of the number four here is remarkable. It seems that the two female children are intro- duced merely to retain the number four, since they do not take any part in the events of the legend. It appears to the writer that the visiting boy and his warty brother are here inadvertently displaced by the narrator by the substitution of the two girls for the reason given above, owing to his or a predecessor's failure to recall all the parts of the legend. This form has emphasized the importance of the twins to the practical exclusion of the other brothers. In the Algonquian Potawatomi genesis narrative, which, like those of its congeners, appears to be derived from a source common to both Iroquoian and Algonquian narrators, four male children are named as the offspring of the personage here called Wind. For the Potawatomi version consult De Smet, Oregon Missions, page 347.
234 IROQUOIAN COSMOLOGY [eth. ann.21
ments in coming here. In the first place, however, 1 will that these here, ye my children, severally shall amuse yourselves somewhat by running a race. 1 have a flute for which j'e shall contend one with another, whereby ye shall enjoy yourselves. And I say that ye shall make a circuit of this earth here present, and also that \'e shall take this flute." So now they stood at the line whence they should start. Now the visiting youth said: "I desire that here shall stand he, the Defender" [the False-face, He-defends-them], that he may aid me." Truly, it thus came to pass; the Defender came and stood there. And now, moreover, the youth said: "And I say that thou must put forth thy utmost speed for that 1 am going to trail thy tracks." So now truly it did thus come to pass that at all times they two [males] were in the lead throughout the entire distance covered in making the circuit [of the earth]. As soon as they started running he trailed him, and the pace was swift. In a short time now they made a circuit of it. Much did they two [males] outfoot the other two. Now he that
honwa"nI: " Nio". Do'ge"s ne"'ho' e-gi'waie'is na"ot se'he'die'.
l he their "So be it. Truly thus I will fulfill the such kind thou desirest
father is: matter of thing in coming.
Ne" gwa" ia'e' i" e"tgenno""do"' osthon' e"swatga'nie'
•^ That seem- in the I I it will will it little ye will amuse
ingly first place yourselves
neii'gen' gwaawtVkshoii'o"' ne" ne" de"swene""dat. Agie°"
3 this it is I am parent of you that the ye will run (a I it have
children race).
ne" ieo'dawas'tha' ne" ne" e"swasge"hsi' ne" ne" e"swaden-
4 the one uses it for blow- that the ye it will contend that the ye will use
ing (a flute), for it to
don'nia't. Ne" ne" de"swathwada'se' neii'geii' he" ioeii'djade',
5 amuse your- That the ye will make a circuit this it is where it earth is
selves. ' of it present,
iie"kho' ne" e"8wa'a' nen'geii' ne" ieo'dawaiB'tha'." Da',
6 that and the ye will take this it is the one uses it for blow- So,
with you ing (a flute)."
o'ne"' ne"'ho' o'thadi'da't he'oiiwe' c"thenne"'"sga\ Da', o'ne"'
7 now there they (m.) stood the place they (m. ) will start So, now
up where from the line.
waen" ne" haksa'dase";!' : " Ne" ne" dewagadoendjon'ni'
" he it said the he youth: "That the it me is necessary for
ne'kho' daa'divt ne" Shagodiowe'go'wa ne" ne" aagia'dagie'-
9 here he should the He Them Defends that the he should aid
stand (He Whirlwind) me."
•ha'." Do'ge"s ne"'ho' na"awe"'; ne"'ho' o'tha'da't ne"
1(.) Iiistnie thus so it came there he stood the
to pass; up
Shagodiowe'go'wa. O'ne"' di'q waen" ne" haksa'dase"a':
11 He Them Defends Now more- he it said the he youth:
(He Whirlwind) over
" Ne" ne" e-tsadia'noitt ne" nige°" ne" e^gonia'nonda'."
19 "That the thou must exert that so it is the I will trail thy
it is thy best speed tracks."
Da', o'ne"- do'ge"s ne""ho' na'a'we"' ne" diiawe""o"' hiien'de'
1" So, now it is true thus .soitcame that continually they (m.) two
to pass were in the lead
nThis is the .Senei-n u.'imc for the Hadu"!' of the Onondaga-s.
HEWITT]
SENECA VERSION
235
carried the flute gave it to his father. Now he, the Ancient, took it and also .said: " Now, of course, truly thou hast won from me all the things that thou desirest that I should do for thee."' Now, moreover, he there laid down a bundle, a tilled bag that was very heavy. So now, verily, he gave to his son, to the one who came from the other place, this bundle and also this flute that he had won, and he also said: " I say that this shall belong to you both equally, to thee and thy younger brother." So now the youth took up the bundle and bore it on his back by means of the forehead burden strap. So now he traveled along to a place where he became tired and the sack began to be heavy. So now he exclaimed, '"It may be, perhaps, that I should take a rest." And so now he sat down and also examined it [the bag]. He thought, "Let me, indeed, view them; for indeed they belong to me anyway."
ne" he" niio'we' waeEinonthwada'se'. Ganio'
the where so it is they (m.) made a circuit So soon
so It IS
distant
o'theiine""-
they (m.) ran,
they (m.) made a circuit So soon the time of it. as (now)
dat, waodianondii"' osno'we'. Da'djiii" o'ne"' waeiinonthwada'se'
it 13 swift.
he doubled his tracks
In a short now
time
We'so' waonwaiidiiatgeii'nr ne" sniia"dat. O'ne"' ne'
Much he them overmatched the they (m.) two are Now the
(it is) persons (other).
ne" ieo'dawas'tha' da' on' ne" ho"ni. O'ne"'
the one it uses for he it gave the he his Now
blowing to him father (is).
kho" ne" waeiT' ne" Hage""tci': "O'ne"'
and the he it said the He Ancient "Now
they (m.) made a circuit of it.
haa'wi'
he it bore
waa'iena ,
he it took,
ne"
that
di'q
osge nia
thou me hast won from
O'ne'
Now, more-
over
oi'nosde'. Da'
it is a heavy So,
pack.
thawe^'do"
he'' ni'ion desadoendjon'm' ne"
where so it is in it thee is necessary the
so it is in amount
ne"'ho'
thus
o'ne"'
now
it thee is necessary for
waathena"'ien' ne"
he his bundle the
laid down
wai'i' do'ge"s
of course it is true
nagoniadie'a's."
so I thee should do for."
gaia
it bag
gana"'ho"',
it is full,
verily
thence he came
nige""
that it is
ne"
the
da'oii' ne'
le it gave the his oft-
to him spring
gane''nos"ha', ne" kho'
it bundle, that and
hoa'wiik ne"
the
ne"
the
"Ne"
"That
o'ne"'
now
he"
where
Da',
So,
1" w
I
ieo'dawas'tha' daofiwa'ie"'
one it uses to blow
he it gave to him,
ne'
that
kho"
and
ne
the
ne
the
oia'djl'
elsewhere
neii'gefi'
this it is
he it said:
neii'gen' desniawe""-gen'ong ne" he'se"gen'." Da',
this it is ye two it will will the he thy younger So,
own be brother is."
o'thathe'nak, waatge"dat ne" haksa'dase"a'. Da', o'ne"
he youth. So,
he his bundle he bore it on his back the
took up, by the forehead strap
niatha'i'ne' o'ne"
there he was on now his way
now
one"
now
he "I myself should
decided: rest."
wai'i' nige"" aga'we"'." O'ne"'
of so it is I own it
course (it is mine).'
"' wa'os, ne" kho" ne" hosda'ne".
he got that and the it him
tired, weighed down.
Agadoni.s"hef5' gi" eii' noii"." Da',
I think it seems perhaps." So,
na'e' ne"'ho' waawti'ha"si',
verily there he it unwrapped.
Now
1
2 3
4
5
6
7
8
9
10
11
12
13
14
15
236
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
Now, verily, he there unwrapt it and uncovered it. Just a.s soon as he opened it there were repeated sliovings. Now, moreover, there all the various kinds of animals that his father had given him came forth. He was taken ))y surprise that all the animals so suddeidy came forth. Thus it came to pass as soon as he fully opened the sack. And there, moreover, they severally trampled upon him. 80 the last one to come forth was the spotted fawn. Now he there shot it. On the front leg, a little at)ove the place where the hoof joins the leg, there he hit it. It escaped from him, verily, moreover. So now he said: "Thus it will he with thee always. It will never ))e possible for thee to recover. And the wax [fat] that will at all times be contained therein will be a good medicine. And it will continue to be an efiective medicine. As soon as anyone customarily shall have sore ej'es, one must cus- tomarily anoint them with it, binding it thereon; then, customarily it will be possible for one to recover.
waawe'sa'go'-kho'. Ganio"-shon wa'hodon'go' o'ne"' dawa'djaen"-
lie uncovered it and. So soon just he it uncovered now it pushed up
as repeatedly.
cioii'. O'ne"" dl'q dawadiia'ge"'t ne'^ho' ne"' ha'deganio"dage' ne"
X<iw more- thence they (z.) there the every it animal in that
over came forth number (is)
ne"' ho'wi" ne"' ho"'ni. \Vaadiengwa,''shoii", dawadiiage""'dak ne"
the he it gave to him
the he his father is.
He was surprised just,
they (z.) came out suddenly
the
hiVdeganio''dilge'. Ne"ho' na'a'we"' ganio'' we'so' o'tha'hagwen'dat.
every it animal in There .so it hap- so soon much he it opened. number us). (thus) pened as
Ne""ho' di'q o'ne"' o'thoia'daiqda'non\ Da', ne" agwa's ne"
There, more- now it trampled on him .So, that very the over, severally.
na"'gen*'shon oVaia'ge"'t ne*' djisda'thieii'o"'. O'ne"' ne"'ho'
it came forth
the
spotted fawn.
very last (hind- most)
waa^'iak. Oefidon'-gwa'. ga'si'no"''ge% osthofr' he'tge"'' ne"
he it shot.
side,
its leg nn,
above
lit is)
the
od3iene"'da'ge' he'oiiwe' ga^si'not ne*''ho' waa'.si':?.
^ ito iitiL-Ili iin tliM nlunpi ifn Iptr i« theTG hC it hit.
Wao*'uia-
its ankle
the place its leg is
where tixed
It escaped from.
di'q
Da'.
o ne
now
10
11
12 13
ge-'s
him more- verily
over
ne"io'den'ong diiotgont'. The""e"'
Not (it is)
so it will con- tinue to be
ne"
the
always.
Ne"
That
diiotgont'
ono""gwa"sha"-gen'ong
it medicine it will be
he it .said:
da"aon" wen'do"
it is DOS- ever
sibie
hoi'geiT
that it IS
Ne"^ho'
"There
nis
the thou
onsa'sa'do"\
again thou thyself shouldst recover.
ne" ne'^ho'
the there
u will be con- tained
Ne^'
That
ne
the
e"wan'da'k
ill be con- tained
e"iagoganofi'\va"k ne"
01 sa
it fat
(wax)
e"iono"'gwa'tchi'ioag. Ganio"
So soon
It medicine will continue
to be a good. as
gen's ne^'ho' e"iago"ga',
that
cus- tomarily
there
cus- anyone U will sicken one s
tomanly eyes
e"iorKlie""sao"\ o'ne"' omen's e"wa'do"' ne"' eMjon'do"'."
J-** ntiP villi hind ir on now cus- it shall be tbe again shall one
one it will anoint,
one will bind it on one's self,
lomarily possible
recover."
SENECA VERSION
237
So then he departed again from that plaee. When he again arrived at the place where their lodge stood, he told his younger brother, saying: " Do thou look at what the father of us two has given us two." "When he again arrived where his grandmother was, he said: " Now I have been to the place of my father on a visit. He granted me a most important matter. So do ye again go out of doors. Ye will hear the great noise [made] by all the several kinds of animals." Now they went out, and thev listened to the loudness of the noise made by all the kinds of animals. Now there, their grandmother, the Ancient-bodied, she stood up, and she talked, saying: "Let it stand here; that is the elk, which this thing shall be called. Here also let another stand, one that is just a little smaller, which shall be called a deer. Now also another thing, let it stand here, and that
Da'.
So,
no" 'sot'
lodge stood
ne"'ho'
llnTf
o ne"
now
ne"'ho-
there
di'q
more- over
saa'den'df. Smi'io"' he'onwc'
again he Again he
departed . arri ved
thodi
the place their (ni.)
where
WOO wi ne
he him the he his younger the
told brother is
ho"gen' ne" Gthagwe""d;V
It Flint.
'^Satga^'tho' ne" shoiigia'wi' ne*"' shedi^'ni*"/' O'ne"'
'•Do thou look at it
.saa'io"'
he it has given to us two
he is the father Now
of as two."
again he arrived
ne
the
ho'sot'ge' waen": '*'0'ne"'' ne^'ho'
3ffra othe
hoVa^get ne" ha'ni'ne". Oi'owa'nen' oHhagia'dowe"de"\ Da'
I have been the at my It is a great he me granted to. So,
It is a great matter
waa'dien',
he himself seated,
saswaia'ge"'!.
do ye go forth.
at my father's.
waak'don'-kho'. Wa'e': " Gekdonsa"-shoi5
he it exam- and. He
ined thought:
E"swathon'deg he"
Ye it will hear where
" Let me go to sev- view them erally.
nigai'^'sdowanen '
so it sound great is
ha'de'ion' ne" ganio"shon'o"'." O'ne"' waadiia'ge"'t, o'ne"'-kho'
the it animalisseverally." Now they(m.)went now and
every one in number
they (m.)went out,
waiathon'dat he" niiotkai"ni ne" onondi's'da** ne" ha'deganio''-
they (m.) where so it is Joud the they (z.) are the
listened making noise
dage'. O'ne"' ne"'ho' oVlie'dat ne"
Now there she stood up the
every it animal is in number.
shagodi"sot,
she their grand- mother is
ne
the
Ei:i'dage""tci', wa'onthiu'wi', wa'a'ge"': " Ne'kho' de"ga'(lii't
She Aticient- bodied,
nige"" ne" djinaen"da', ne" na'e' nen'gen'
so it is the eliv, that verily this it is
•Here
ne
thai
Ne'kho'
Here
niiagrr'a'
so it is smaU(er),
o'iti'-kho' ne"'ho' de"ga'dtVt,
It other and
there
ne
that
verily
nen gen
this It is
it will stand up,
ne'oge"
deer
ne
that
ne
ihe
it will stand up
it will he immeri.
heio'sthofi'
it IS just litlle
e"gaias6'ong. O'ne"
it will he Now
named.
1
2
3
4
5
6
7
8
9
10
11
12
i3
14
238
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
next in turn shall, verily, be called a Ijear. Now, also, another thing, next in order, let him stand here, and that next in order of time shall be called a buffalo. So that, verily, is just the number of [game animals] which are large in size. As soon, verily, as man-beings shall dwell hei-e, those, verily, shall be the names of the diffei-ent animals; when the man-beings dwell [here], then they shall give names to all the other animals."'
So, verily, now, he, the youth, said: "I desire that there shall be a hollow here [in the ground], and that it shall be full of oil." Verily, it thus came to pass. Now, moreover, he said: '"Hither let him [anthropic], the buffalo, come." In just a short time it then stood there. Now he said: " Therein do thou plunge thyself." Thus, truly, did it come to pass. On the farther side it landed from the oil pool, having become as fat as it is possible for it to be. So now again he
1
2
3
4
5
6
7
8
9
10
11
12
13
14
o'ia'-kho
it and otber
nia'gwai'
bear
ne'kho'
here
next in order
ne"'
the
oia
it other
Da',
So,
ne'wa' ne'kho' de"ga'da't, ne"
here it will stand that
up.
e''gaiaso'ong ne" na'e'. O'ne"'
it will be the verily. Now
called
ne" de^'hil'dat, ne" ne'wa de'giia'go'
the he (m.) will that next in buffalo
stand up, order
ne" na'e' ne"ho' niwen'nandl' ne'
ne'wa" ne"
next in the order
kho' ne'wa'
and next in
order
e"gaiaso'ong.
it will be named.
that
verily
there
.so many they are in number
the
ga nio
it game
ne"
the
da'.
wadigo'wane"'s. Ganio"' na'e' c"iena''ge'g ne'kho' ne" on'gwe',
they (z.) are large So soon verily they will here the man-being,
ones. as dwell
ne" na'e' e/'wadiiii'shon'; ne" no'ne"*
that verily they (z.) will be that the
named severally; time
o'ne"' gagwe'go"' e"adi'sen'no"' ne"
time it all they (m.) them the
now names will give
o'ne"' na'e'shon' ne"ho' o'ne"' waeii"' ne" haksa'
now verily just there now he it said the he
on gwe
man- being
Da,'
e°adina"'geg ne"
they (ra.i will the
be dwelling
ha'deganio"'dage '. "
every it animal in number (is),"
So,
dase"a''
youth:
"Dewagadoendjon'ni" ne'kho" daio"dada'gwei5'ong, ne"
" It it causes me to desire here it hollow place should be, that
ne" o'no"' •ne"'ho' e°gana''hon'g. " Ne"'ho' do'ge's na^'a'we"'.
the it oil there it will be full of it." Thus it is true so it came
O'ne"' di'q waeii":
Now more- he it said ;
shoii'
more- over
o'ne"
now
'Ga'o' it'het ne" deg^iiiVgo"'.
"Hither let him the buffalo."
(anthr.) come
ne"'ho' o'tga'da't. O'ne"' waen":
there it stood up. Now he it said :
to pass.
Dii"djia'-
In a short time just
"Ne"'ho'
"There
ho'sade"sgo"."
thither do thou plunge thyself."
sgo'go' he"
landed where
Ne'"ho' do'ge"s na"'a'we"'.
Thus it is true so it came to
pass.
niiogwe'nioiT o'sen". Da',
so it is possible it fat (is). So,
Ho'gwa' ho"wade'-
That side thither it
o'ne"' a'e" waeii"':
now again he it said:
HEWITTJ
SENECA VEKSION
239
said: " Hither let him [anthropic] come next in order of time, the bear." In a short time now the bear stood there. Moreover, he now said again: "Therein do thou, next in order, plunge thyself into that oil." Thus, truly, did it come to pass. On the farther side it landed from the oil pool, having- become as fat as it is possible for it to be. So now he said: "'What is it thou wilt do, and in what manner, to aid [human] man-beings ? " ' ' This, seemingly, is all ; I shall just flee from him," it said. So now he loaded it by inserting meat into its legs. And now, verily, its legs are very large. So now he said: "Let the deer next in oixler stand here." As soon as it stood there, he said: " Thei-e into that oil thou shalt plunge thyself." Now of course he [anthropic] cast his body therein, and landed from the oil pool on the other side, and it [zoic] was as fat as it was possible for it to be. So now he said: '* With whatand in what manner wilt thou aid the [human]
"GaV
" Hither
o'ne"'
now
it'het
let him come
ne ■
that
ne wa
next in turn
ne
the
niagwai .
bear."
ne"'ho' o'tga'da't ne"
there it stood the
be it said:
Ne"'ho'
Thus
'Ne"'ho'
"There
do'ge°s
it is true
it stood itself
i's
thou
niagwai
bear.
O'ne"'
Now
Da'djia'shon"
In a short time just
di'q a'e'
more- again over
ne'wa' ho'sade"sgo' hi'gefi' o'no^'ge'."
next in thither do thou this it is it oil in."
turn plunge thyself
na"'a'we"''. Ho'gwa' ho'wade'sgo'go' he''
so it came to That side thither it landed where
niiogwe'nioii' o'sen". Da', o'ne'
so it is possible it fat (is). So. now
ni s
the thou
gw
a
ne cie
so wilt thou do it -.it
ne"
the
waen": "A' na"'o"te'"en'
he it said : ' ' What so it is kind
of thing
e"'sheia"dage"ha' ne" on'gweT' "Ne"
thou them wilt aid
ne
seem- the
ingiy
)n^son''' ne"
severally the
i" e''gade"go\" o'ge"".
I I will flee," it (z.) it said.
the
Da',
So,
human beings?"
'That
one"
now
large.
Da',
So,
o wa
it meat
o ne
now
ne
the
ga'si'nagon'
its leg in.
Now
verily
he it said:
" Neo'ge"' ne'wa'
'Deer
next in turn
de-ga'da't." Ganio" ne"'ho' o'tga'da't o'ne"' waeii":
he shall stand." So soon there it itself now heitsaid:
he'^'sade's'go'
thou wilt plunge thyself
waadia'do"iak,
he his body cast,
hi'gen'
this it is
it itself stood
o'no°'ge'."
it oil in.'
O'ne"'
Now
wail'
of course
waondiini-
he it inserted
dea^sino-
his legs are
ne'kho'
here
"Ne"'ho'
"There
ne"'ho'
there
ho'gwa '-kho'
that side and
waa'do'go',
he came up,
he"
where
niiogwe'nion'
so it is possible
it fat (is).
Da'.
So,
waen :
he it said:
ne"-kho'
that and
': "A'
'What
ne
the
na"'o'
such kind
te""en" ne" i's
of thing the thou
so thou wilt do it
cie' ne" e"'she'a'dage"ha' ne" on'gwe' ?"
the thou em wilt aid the human beings?"
1
2 3
4 5 6
7 8 9
10 11 12 13 U
240
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
man-lieing.s?" "As for me, I shall not flee from him," it said. He said: " With what, and in what manner, moi-eover, wilt tiiou just do itf" "I will just ))ite them repeatedly," it replied. So now he, the yoiitji, said: ''Thus, just so, and only so, shall it be with tliee." and now, moreover, he removed severally its upper teeth. Then he said: "N(nv the bodies of all those things which have horns, the Imfi'alo, and the elk, etc., inherit the efteet of this change." That is the reason that they [anthropic] have no upper teeth. All these several small things, the raccoon, woodchuck [or l)adgei']. porcupine, and also the skunk, all cast their bodies therein; tlierein they [zoicj plunged them- selves. So only that is the number of those wdio were received. So next in order ai-e those (z.) who were not accepted. I say that these, the Fisher, the Otter, and the Mink, and the Weasel [were
10 11
12
13
U
' Nc"
• ThiU
ne'
the
the'"'e"' thagade"go'," o'ge"". Waefi":
gn»gnt not it is
I should flee,*
it said.
He said:
"A'
' What
na"'o'te""en'
siu'h kind of thing
Da', o'ne"'
So, now
di'q-shoTr
more- only over
ne""cie'r' "E"khegai"-shori\" o'gg"".
"I them will bite only," it itsaid.
so thou wilt doit?"
ne"
the
ne" haksa'dase"a': "Neii'dii' gwa"-shon'
the he youth: "This .seem- just
ingly
i's ne"io'den'ong,'' o'ne"' di'(j waono'djodagwa'ofi' ne"
he it said
he'tgeii'-gwa'
upper side.
so it shall continue to be,"
O'ne"-
Now
more- over
wtVodiia'dadiio'wJis ne"
the
he itsaid:
degiia'go"\
buffalo.
'Ne"
"The
kho'
and
he its teeth removed plurally
gagwego
it all
the
o'ne"
now
ne" djonae""da',
the elk.
their (z.) bodies shared the change
kho" ne" deiodino""geont.'' Ne"' gaii'on'ni" the"''e"' deadi-
and the they (z.) have horns." That it causes the not it is they(m.)
(ones) matter
no'"'djot ne" he'tgef5"-gwa'. Gagwe'go"' nen'gen' ne" nienna'-
have teeth the upper side. It all this it is the so they (z.)
small are
sa'-shon"o"', ne" ne"' djo'ii'ga', the"doo°\
severally, that the raccoon, w<wdchuok
(badger?),
ne" se'noii', ne" gagwe'go"' ne"'ho'
the skunk, that it all thus
ga'he"da". ne"kho'
porcupine, that and
o'wennadia"do"iak,
they ( z. 1 cast their bodies'
ne"'ho' o'wfifinade's'gok. Da', ne"'ho'-shon' ni'ioiT
there
they (z.) plunged.
So,
only
hoiiwandi'gwe"'.
they (m.) were accepted.
Da', ne" ne'wa'
So, that next in
order
.so they many (are)
ne ■
that
.sgaiana lie ge
lifher,
ne
the
ne
the
odawefi'do"'. kho'
otter. and
ne"
the
the'"'e"' deawandi'gwe"' : Ne" ne"
not thev were accepted: That the
(it is)
ne" djio'dfi'ga', kho"
the mink. and
HEWITT]
SENECA VERSION
241
the onesj. 80 that was the numbei' of those who were excluded, [being set] aside, and who assembled there near by. So the Mink now cast bis body into the oil. As soon as he came up out of it the youth seized him there, and he held him up, and he stripped his body through his hands, and that is the reason that his body did become somewiiat longer. Now, verily, again it thus came to pass. Their bodies shared the change [into the character they now have], namely, those of the Fisher, and the Otter, and the Mink, and the Weasel. And this is the number of those [zoic] whose bodies next shared this transformation there — the Wolf, and the Panther, and the Fox. All these were excluded, being set aside.
So now the two male children were in the habit of going away. Day after day they two went to a great distance ; there far awaj' thej' two were in the habit of setting traps. So then day after day they two
|
ne" hanon'got. |
Da'. ne"'ho' |
niwefinaiidi'' |
wak'a |
' wa'odiis. |
||
|
the |
weasel. |
So. thus |
so many they (are) in number |
aside |
they were excluded. |
|
|
ne"'ho- |
wakTi" |
waodiiiVdaiei". |
Da'. |
o'ne"' |
ne" |
djio'da'ga' |
|
there |
aside |
they (z.) assembled. |
So. |
now |
the |
mink |
|
ne"'ho' |
waadia |
Mo^'iak ne" o'no"Ve' |
Ganio |
'-shoii |
daa'do'go' |
|
|
there |
he cast his body the |
it oil in. |
So soon |
as just |
he landed therefrom |
|
|
o'ne-" |
ne" |
baksa'da8e"a' ne'"ho' |
wafiie'na"". |
kho" ne" |
||
|
now |
the |
ho youth |
there |
he it caught, |
and the |
he'tge"" waa'dat, kho" ne" waa'djiiu'ak, ne" ne" gaii'-
uphigh he it held, unci the he stripped it that the it
through his hands. makes
ofi'ni' gain'gwa" na'gaiades'he't. O'ne"' na'e' a'e" ne"'ho'
matter somewhat
na"awe"
Now
verily
a e
again
there
,T-o"'
so its body became long.
Wa'odiia'dadiio'its nen'geiT
Their bodies shared the this it is
change
odaweii'do"', kho" ne" djio'da'ga. kho" ne" hanon'got; da',
otter, and tlu- mink. and the weasel; so,
so It came to pa.ss.
sgaianane ge ,
fisher (marten),
kho"
and
ne
the
ne""ho' niweiinandi"
there so many they (z. )
(thus) arc in number
othaioii'ni". kho"
wolf. and
gagwe'go"' wak'a"
it all a.sidc
Da',
So,
cion'nio"
day plurally
ne-
the
he" wa'odiia'dadiio'as.
where their (z.) bodies shared the change.
ne" heii'es, ne" kho"
the panther that and
(longtail),
wa'odi'is.
they were excluded.
deik.sa"a'
Ne"
That
ne wa
next in order
ne"
the
ne" no^'gwafgwa".
the fox.
they (m.) two children
one"
now
geii's ia'den'dio"s.
cu.stom- arily
O'he"'-
Day after
they (m.) two were
in the habit of
going away.
hofiwe'-gwa> henet'ha ; we'e"' ne" ne" hfeo'dtVne's.
direc- they (m.) two far that the
tion go habitually;
far 21 ETH — 03
they (m.) two go to set traps.
1
2 3
4
5
6
10 11 12
13
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242
IROQUOIAN COSMOLOGY
[F.TH. ANN. 21
were in the habit of going away. So for some time now they [masc. anthropit:] who severally had otgon " natures, and they also whose bodies were otgon in nature, hated them [the two boys]. Now, of course, they two, verily, in going away, were in the habit of going together. So that [I sayj, moreover, one day the elder one said: "Thou alone, for the time being, go thither. Thou alone next in time shall view our several set traps." So moreover [I say], that truly it did thus come to pass. As soon now as he was far away they [masc. anthropic] whose bodies are otgon by nature killed him there. So now he, the elder one, became aware that they had killed his younger brother. So now he began to cry. And [I say] that when it made him weep the most, when he said in his crying, ''eiT, "efi", 'eii", "efi''-, then there were noises made in several places in the sky that is present. So now they [masc. anthr.] who are severally
1
2 3
4
.5 6 7 8 9
10 11 12 13
Da',
So,
one"
now
o''he"'cion'nio"'
day after da.v plurally
honwadi"swa'ai"s
they (m. ) them hated
ia'defi'dio"s.
they (m.t two went away habitually.
Da',
So,
gam gwa
somewhat
iiiX'ionni'she't o'ne"
so long it lasted now
ne" ne"' honnondia'dat'go"'s. O'ne"'
that the their (m.) bodies are otgon Xow
their (ro.) bodies are otgon plurally.
we" o'"
tinually now
ho"set.
thither do thou go.
Da',
So,
't
rne s.
Da',
verily
ne
that
gen s
custom- they(m. )two So, arily go together customarily.
leii"' ne" hagowa'ne"'
the he large one:
ne
that
ne"' honnofitgo"'shorr'o"'
the they (m. i are otgon" plurally
he"' ia"den'dio"s diia-
where they (m. igoaway con- habitually
di'q ne"' swenni's'ha't
more- the one it day is
over
la e
he it said
ni'"''ho'
there
ne
that
Son"hage'a' ne'wa'
I just y thys
di'q
Thou just alone (by thyself)
next in turn
Thou only for the time being
e"*sekdon'no"' ne'' ong*ni'eo't.lo"'."
the
thou wilt go to see them
more- over
do'ge"« ne'''ho'
it is true thu.s
far
he is going about
o'ne"-
now
ne'''ho'
there
so it will come to pass.
waofiwa'nio'
thev (m. I him 'killed
thou I have set traps."
Ganio"' no'ne"'
So soon as the time
ne
that
ne"' hon-
the thein m.)
bodies are otgon plurally.
ne"'
the
nondiadat'go"'s. Da', o'ne'" waanina"do'g
i are otgon So, now he (m.) it
urally. noticed
hoiiwa'nio' ne"' ho'geii"'. Da', o'ne"" o'tha'sent'ho"
liagowa' ne'
he large one is
n(
ne
the
thev (m, ) him "killed
the
he his younger brother is.
he wept.
ne none
the when
(the now)
hasda"ha\ ne
do'ge"s waode''hasdon's, ne"' no'ne"' o"ge""'
it is true it used great strength that when it it said
on him, (the now)
ne" '"efi", 'efi",
Ne"
That
ne"
the
en
he is weeping, that the "henh, henh, henh, henh," now
wa'otgaiia".son' he" ga'on'hiade". Da', o'ne"' ne"' honnontgo"'-
it began to give out where it sky is present. So, now the they (m.) are otgon sounds
a otgon signifies malefic. It denotes specifically the evil or destructive use of orenda, or magic
power.
SENECA VERSION
243
otgoii. and also thej' [zoic] whose bodies are severally otgon, now, verily, liecame alarmed. Now, moreover, they said: "In just a short time only, we believe, the sky will fall, perhaps, as soon, we think, as he weeps much; it is preferable that he, his younger brother, shall return; nothing else [will stop it].'" So now of course the youth became ashamed because such a large numlter of persons severally became aware that he was weeping. So now verily he did close up his lodge, all places therein where there were openings [crevices]. So now just after he had completed his task of closing up the ojjen- ings, in just a short time, now thence, from the outside, Flint spoke, saj'ing: •"Oh, elder brother, now I have returned." So now he the elder one, who was .shut up indoors, .said: "It can not be that thou shouldst come in. Thou shalt just depart, thou thyself. Thou shalt take the lead on the yjath whereon went the mother of us two. There
.shorr'o"'. ne"' kho' ne"
plurally, that and the
wao'no°'dio"'k. O'ne"'
they (z.) began to fear. Now
onancliu\latgo"'shorr'o"\ o'ne"' na'e'
their (z.) ^-*f^"3ies are plurally otgon, "^ now verily
df q waen'nf : " Ha'djigwas'-.shon'
they it said: "Just soon only
more- over
I think it may perhaps, where be
it will drop down,
we'so- e°ons'dae"'; ne'' sa"gwa' ne'
much he will weep: that it is better the
(preferable)
ho'gen''." Da', o'ne"' wai'i' ne''
he his younger .So, now of course that
brother is."
so^'dji' gendio^'gowanen' o'ne"
because it body of people large is now
(too much)
hasda'^ha . Da', o'ne"' na'e'
he is weeping. So, now verily
he" ga'on'hiade'' ganio'' en' nofi"
it sky is present so soon as it may per- be, haps,
e".shadon'het'-shon'
he will again come to life
just
ne"
the
ne" haksa'dase''a' waade'^he"'"
the he is a youth he became
ashamed
waennenninandog'hon" ne"
they became aware of it plurally the
waa'ho'dofi'
he it closed up
he" hono"'so't.
where
his it lodge
stands.
gagwe go
it all
he'onwe' deio'hagwende'nio"\ Da', o'ne"' wae"-
the place it has openings 80. now after-
where jihirally. ward
shon' waridienno''kde"' ne" waadjiodonniofr', o'ne"' dadjit'r'-.shon*
just he his task finished the he shut up the several now soon after just
openings,
Oth:iVwe"'da'
one"
daa'snie"t ne'
thence he spoke
the
It Flint
"Ha-djf, o'ne"' sagio""."
"My elder now again I have
brother. returned."
hiVnoiit:
Da',
So,
o' ne"
now
ne"
the
waeii"
he it said
a'.sde',
nut of doors.
he it said:
ne
that
ne
the
ongie
indoors
lie is con- tained:
"Daa'oiT aonda"cio"\ E"',sa'deiidi''-
" It can not he thou shouldst Thou shalt depart enter here.
shoiT
just
ne"
the
ne
the
1
2 3
4 5 6
7
10
ne" hagowa'ne"' ^^
the he is large
12
i's, Ne" ne" e'^satha'on'de"' he'onwe' ieiaerawe'non'
thou. That the thou shalt take up the the place hence she has gone ^^ path where
Ne"'ho' i's-kho' e"cianon'dak. Ne'' ne"
sheourmother it was. There thou and thy track shall be That the 1^
present.
244
IROQUOIAN COSMOLOGY
[KTM. ANN, 21
thou too shiilt print thy ti'iicks. I say that thou shalt trail the tracks of hvv wlio was our iiiothi'r. Moreover, not far hence, there thou .shalt seat thyself. So there now thou shalt ob.serve the kind of life that customarily the human man-])eings will live who will dwell ou the earth. So now there, moreover, the path will divide itself where thou wilt abide. One of the waj'.s will lead thither to the place where is the abode of Ilis-word-is-ma.ster," and the other will lead to the place where abides He-dwells-in-caves.* And also thou wilt have servants, the3'-[masc.]-dwell-in-caves. So that, moreover [I say], thou shalt take this thing-to-blow, this flute, and that thou .shalt constantly continue to blow it. Just as soon, customarily, as one's breath ends, one shall hear customarily from what direction speaks the flute.
Sometime afterward the youth now began to wonder, soliloquizing: '■ What is, perhaps, verily, in great measure, the reason that my grandmother does not eat wild potatoes?" Now, verily, he asked her,
e""sheianen'on' ne" ethino"e"'-gen'on'. The""e"" di'q de'we'e"'
1 tliou shalt follow tht- the sheourmother it was. Not it is more- far
path over (it is)
iie""ho' e"'sa'dien". Da', ne"'ho' o'ne"' e'"satga'ion' he"
^ there thou shalt sit So, there now thou shalt watch where down.
niio"den gen's ne"' ioendja"ge' e"iagon"'heg ne" on'gwe'.
^ such it is in custom- the it earth on one shall be living the human
kind arily heings.
Da
|
n gen s |
ne |
|
n custom - |
tht |
|
arily |
|
|
ne.-' di'q |
|
|
that more- |
|
|
over |
ne''"'ho' de"wathiVho'gerr he/on we'
there
it path will divide into two
the place where
dioii'dak. Ne*' ne" sga't Hawenniio"ge'-gwa' he"iotha^hino'ong,
5 shaltcontinue That the oneitis He Master at direction thither it path shall lead,
to abide.
Sga't Hanisheono""ge'-gwa' he"iotha'hino'ong.
oneitis He Cave-dweller at direction thither it path shall lead.
|
kho" |
ne' |
|
|
ti |
and |
the |
|
kho" |
ne' |
|
|
'( |
and |
the |
|
di'q |
ne" |
|
|
8 |
more- over kho' |
the ne |
|
y |
and |
th |
Ne"-
That
e"sa'ha'shaien'dak ne'
thott shalt have servants the
hadinishe'ono"". Da'.
they (m.) are cave- So.
dwellers.
neiTgen' he"'sha' neii'gen' ne" ieo'dawas'thiV,
this it is thou shalt this it is the one uses it to blow,
ne
that
ne -
that
10
thou shalt take it
diiawe""©"' e"seno'dado'ong. Ganio^'-shon"
continually thoushalt keepon blow- So soon as just
ing it.
e"iondoni'swe"de"' o'ne"' kho'' geii's e"iagothon'deg he'oilwe'
gen s
custom- aril V
one's breath becomes exhausted(=die9)
and
custom- arily
diio'tha' ne'' ieo'dawas'tha',
11 there it is the one uses it to blow, speaking
Gain'gwa' na'ionnis'he't
l!2 Somewhat so long it lasted
one it shall hear
the place where
waodianon'the's,
he wondered at it,
ne
he' 'he':
13 he it thinks:
"A'.
■ What,
per- haps.
verily
go wa
great it is
de"'es
not she it
lie
the
that
(it isl
onenno""da"
it wild potato
ne
the
ne'
the
n This is the name of the God of the Christians. '■ This is the name of the devil of the Christians.
HEWITT]
SENECA VERSION
245
saj'ing: "Oh, orandmother. what is it, verily, ami whj- do.st thou not in great measure eat wild ijotatoes?" "*! cu.stoinarily, all alone, liy myself eat food," she said; "1 eat it [food], as a matter of fact." Now he mused, "Now, veril}', I will watch her in the night, iiow just soon to be." So now he made an opening in his robe. Now, verilj', he laid himself down, pretending to l)e asleep. Thence, never- theless, he was looking, out of the place where he had made a hole in his robe. Now, moreover, he was looking out of the place where he had made an opening in the robe, and he was watching the place where his grandmother abode customarily. So now, she, the Ancient- bodied, went out. Now, moreover, she looked in the direction of the sunrising. Now the Star, the Daj'-bringer, was risen. Now she, the Ancient-bodied, said: " Now of course, so it is, I will remove my 2)ot sitting [over the lire]." So now truly she removed the pot
aksot'.
my grand- mother?
per- haps,
O'ne"
Now
'e-
verily
na e
verily
go wa
great it is
(»"shagu'ondon\ AVaen"': ''Aksot'. a'
he litT fjiR'stioneri. He it sai<
ne
the
IS
thou
QC ses
not thou it eat est
ne
the
" My grand- what, mother,
onenno""d!r t ''
it wild potato?"
'^l"'-shon' g^n's,
"I only custom-
arily,
' i'ges ne'^ho'." O'ih'""
Nf»w.
(k \t
I am wholly alone
wa'e':
o'gadekhon'ni"',"
I mv food eat,'"
she it t^aid,
O'ne'"
" Now,
verilv,
e"kheiatga'ion\
I her will watch.
" I it eat as matter Nf»w. he re-
habitually of fact." solved:
ne" ne'' ha'djigwas' e"io"ga'." Da', o'ne"' waogaiien'de"' ne"
that the just soon now it will be So, now he it hole in it made the
it is night."
ha'gwas'tha'. O'ne"* na'e' waadias'beff. i:Vge"'o"\ lioda 'o"*.
he it to wrap Now verily he lays himself pretending. he is asleep,
himself uses. down,
Ne""ho', se""e"' ]iige"" dethaga'ne' he'onwe
There, neverthe- so it is thence he is
looking
hriias'hefi' ne'"ho
he lay supine there
O'ne"' di'q na'e'
Now more- verily
over
he'onwe' thaoy-ai'ient
so It IS
(however)
ne"
the
the place where
VA ge o •.
pretending.
ne"
the
thaogai'ient.
there he it hole in it uuide.
u ne
niiw
the place where
lie has it hole in it made
ne
the
1 lOS,
robe.
he'onwe' ie"dio"' ne" ho'sot'. Da',
the his grand- So.
the place slie was
where seated
his grand- mother.
o ne
now
o ne
now
dethaga'ne'
thence he was liioking
ne'''ho^ deaga'ne'
there
his eyes were fixed on it
wa-eiii'ge"'t ne"
she went out the
Iege""tci'. O'ne' di'q wfrontgat'ho'' ne" tgaii'gwitge"'s'-gwa'
She Ancient One.
more- over,
O'ne"' diioa'gwitge"''o'"
Now there it planet is risen
she looked
ne
the
the thence it luminary direc
comes up tion
Tgendenwit'hfi' (.Tadjrso""d:'r
It star {\->\.
O'ne"' ne'
Now the
Iege""tei'
She, Ancient One
wa age
she it said:
Thence it brings day
"O'ne"'
"Now,
of course
nige"'
e"gna"'djoda'go'' ne"
I pot will remove the
agna""djot." Da',
I have set up the So,
pot (on the fire)."
3 4 5 6
8 9
10 11 12 13
tn"v. 14
246
IROQUOIAN COSMOLOGY
[ETH. ASS. 21
[from tlif tire] and ulso put the wild potatoes in a bowl of liark. and there was just one bowlful. So now, next in order, she rununaged among her belongings in a bag which she pulled out, and now. veril}-, she there took out corn. So now she parched it for herself. Now, moreover, it popped. There was quite a pile of the popped corn. Now, verily, she took out a mortar of small size. Moreover, .she struck repeated blows on the mortar, and the Juortar grew in size, and it grew to a .size that was just right. Now she took out the upper mortar" [pestle] from her bag. Now again she struck it repeated blows and it, too, increased in size. So now she pounded the corn, making meal. So now again she searched in her bag. She took thence again a small pot, and she, too, again did in like manner, striking repeated blows upon it, and it, too, increased in size. Now
wa"ena"Vljoda'go' ne" kho" ne''
1 she pot removed thiit and llie
g'adjie"''ge' wa'e'e"' ne"' oneii-
it bowl ill she it placed the it
no""da\ sgaksat'-shon' o'wa'do"'. Da', o'ne"' ga'oii'ho"' ne'wa'
2 potatoes.
rine it dish only
o"diag-oda'no"''dai'
3 she riimmaged her
belongings
na'e" ne""ho'
4 verily there
ne
that
ne
the
wa'eda"go'
she it took out of
gaia
it )ni^
ne
the
low she herself
wa'ondien'tho'.
she it pulled forth.
oneii o
it corn.
Da'.
So.
wa"'onde"'son".
she parched it for herself.
O'ne"'
Now
di'q
more- over
o'wa^laclofi'go'.
it popped (burst).
next m turn
o ne"'
now
O'ne"'
Now
gaiii'gwa' niio'so'djes
somewhat
niwa a
so it small in size is
ne
the
so it pile is high.
ga"'nio;a"du\
it morttir.
O'ne"'
Now
O'ne"
Now
na e
verily,
di'q
more- over
a e
ouee more
ne"ho'
there
wa"eda''go'
she it took out
ne
the
wa'eie"'da'non",
she it .struck repeatedly,
ne" ne" ga"niga"da' o'wado'diak, ho'gowa"he"t, agwa's ne'ho"tci'
that the it morlar it grew, it became larger, very just right
in size " fe.xaclly)
na""wa°"'he't. O'ne"' he'tgen'on' ne" ga"niga"da"
Now upper (one) the it mortar
so it became in size.
ne
10 the
goia gon
her bag in.
wa"eie"'da'non\ o'ne"'
11 12 13
ho"gowa"he't.
It became large in size.
cion'ni'. Da',
made. So,
O'ne"' a'e
Now once she it struck
again repeatedly.
Da', o'ne"' ne''ho' wa'e'the't, othe"'sha' wa'e
wa'eda"go'
she it took out
ha'e'gwa'
also
So,
one"
now
there she it pounded,
-"" hv
it meal
once more
ne"
this vvav
iwa eie
she it did
ne
the
she it
goiii'gon'.
her bag in.
Ne"'ho' wiveda"go'
There she it took out
a'e' niwa"a' gana""'dja",
it pot,
once so it is small more in size
ne"'-kho'
that and
ne"'ho^ aV
14 there
once more
so she it did
wiveie"'da'non\
she it struck repeatedly,
ho'gowa''he't-kho'
it became large and
ne
the
once more.
rtThis term goes back to the time when upper and lower grinder had the same name.
HEWITT] SENECA VERSION 247
she there set up the pot, and also made mush therein. So, as soon as it was cooked she again rummaged in her bag. So now she took fi'om it a bone, a beaver l)one. Now again, veril}', she scraped the bone, and she poured the bone-dust into the pot, and now, moreover, at once there floated oil on its surface. Now, of course, she took the pot from the lire. So now she ate the food. Verily, now, the youth went to sleep. Now early in the morning- again [as usual] she, the Ancient-bodied, went away to dig wild potatoes. As soon as she dis- appeared as she went, then he went to the place where his grandmother customarily abode. Now, moreover, he began to rummage [among her belongings]. He tooit out an ear of corn which had only a few grains left fixed to it, there being, perhaps, only three and a half rows of grains left. So now he began to shell the corn; he shelled it all.
O'ne"' ne"'ho' wa'ena"'djaniion'de°', o'ne°' ne"'ho' wa'edjisgon'nf-
Now there she it pot fastened up, now there she mush made 1
kho". Da', ganio" ho'ga'i' o'ne"' a'e' wadieno""dai" nige""
and. So, so soon it was now once she it rummaged so it is 2
as coolied more
ne" goia'goi!'. Da', o'ne"' ne^'ho' wa'eda"go' o'nen'ia'
the her bag in. So, now there she took it out it bone t>
na"ga"nitVgo"' o'nen'iti'. O'ne"' a'e" na'e' wa'e'get. O'ne"' ne"'ho'
Iteaver it bone. Now once verily she it scraped. Now there 4:
more
waii'ofitho'' ne'' o'donnie""sha\ o'ne"' di'q iogoiida'die' o'ga'nu'.
she it poured the it scrapings, now more- it at once it caused 5
over oil to float.
O'ne"" wai'i' wa ena"'djoda'go' ne" gana"'djo't. Da', o'ne"'
Now of she It pot removed the it pot sets up. So, now 6
course
wtVofidekhon'nf. O'ne"' na'e' wao'dsV ne" hak.sa'da'se"'a'. Ne"
stie it food ate. Now, verily he went the he youth. That 7
to sleep
no'iK^"" sede"tcia' o'ne"' a'e' wa'o""dendr ne" Iege°"tci'
the time early in Ihe now once she departed the She 8
morning more Ancient One
wrreunenno"'dogwat'h!r. Ganio" -shoiT ho"wa"do"' he" hwa"e"'
.she uild potatoes went to dig. So soon as just thither it where she went 9
disappeared onward
o'ne"' ne""ho' wa'e' he'on'we' iondiendak'hwtV ne" ho'sot'.
now Ihcre thither the place she it uses to remain the his grand- 10
he went where mother.
O'ne"' di'q waa"sawe"' ne" o'thano""dai'. O'ne"'
Now more- he it began the he it rummaged. Now H
over
waada"go' ne" o'nis'dti' doga'ti"-shon nidjoneii'ot, 'tise""
he it took out the (It) ear of a lew only so many it corn- three 12
corn grains remain on it,
gi"she"' nidjoatVge' hfi'deswa'sen'no"'. Da', o'ne"' waa"sawe"'
probably, so many it row is just it is one-half. So, now belt began 13
in number
wao'gefi' ne" onefi'o"", gagwe'go"' waas"a't. Da', o'ne"'
he it shelled the it corn, it all he it So, now 14
exhausted.
248
IROQUOIAN COSMOLOGY
[KTII. ANN. 21
So now he parched it for himself. Now, moreover, it popped, burst- ing- iteratively, there lieing quite a heap, (juite a hirge amount of it. Again he rummaged. Again he there toolv out a mortar of .small size and also an upper mortar [pestle]. So now he u.sed this to strike that, and now, moreover, both inci'eased in size. And now he poured the parched corn. So now he in the mortar pounded it, and now verily it became meal. Now again he searched in her bag, and he took there- from a small pot, and now u.sed something else to strike upon it blows; then it, too, increased in size. Now, verily, he there set up the pot [on the tire] and also put water in it. So now he therein poured all this meal. Now, of course, he made mush. So now again he searched in the bag of his grandmother, and therefrom he took a bone, and he put it therein, and the mash became abundant.
waiide""son'. O'ne"' di'q oVa'dadofi'go', gaiii'gwa' niio"sodja',
he it parched Now more- it popped by burst- somewhat so it pile is in
for himself. over ing. size.
ne"kho' ne" gaiii'gwa' luVioiT'he't. O'ne"' a'e' o"thano""dai'.
that and the somewhat so it amount Xow once he it rummaged.
so It amount became.
once more
O'ne"" a'e' ne"''ho" waada"go' ne" ga'niga"da' niwtV'a' iie"'kho'
Now once there he it took the it mortar so it size that and
once more
he it took out
so It size is small
ne" he'tgeii'on' ne" ga'niga"d:V. Da', o'ne"' ne"' waaia"dak
the upper (one) the it mortar So, now tluil he it used
(pestle).
waaie"'da'non\ o'ne"' di'q o'gowa"he't dedjfi'o"'. Da'. (I'ne"'
he it struck re- now
peatedly.
ne""ho' waiaun'tho'
there lie it poured
|
more- |
it became large |
both |
■So. |
now |
|
over |
||||
|
ne" |
oneii'so'"'gwa'. |
Da', |
o'ne"' |
ne"'ho |
|
the |
it parched corn. |
So, |
now |
there |
waat'he't, o'ne"* wai'i' othe".shir oVa'do"\ O'ne"' di'q a'e'
I helt pounded, now of it meal il became. Now more- once
course over more
waak'don' ne" goia'gon', o'ne"' ne'""ho" waada"go' ne" niwa"a^
8 he it searched the her bag in. now there he it took the soitissmall
lor out in size
gana""dja\ o'ne"' hiVgwis'de"' a'e' o'ia' waaia"dak waaie"'da'non',
9 it pot, now something once il- he it used he it struck re-
more other peaiedly.
o'ne"^ a'e'-kho' ho^gowa'^he't. O'ne"' na'e' ne'^ho' waana"'dja-
it became large. Now verily there he it pot
now once and more
waa
hne
hung up,
ega
he placed water lu it
'efi'-kho'
and.
Now
Da',
So,
o ne
now
ne"'ho'
there
wiiaufi'tho'
lie it poured
10
11
12
13
waada"go' ne" o'nefi'iii', o'ne"' ne" ne"'ho' wa'o', odo""hoii'do°'-
14: he took It out the il bone, now that there he put it abundant be-
nen'geii' ne" othe's'hii' gagwe'go"'. O'ne"' wai'i' waiidjisgoii'ni'.
this it is the il meal it all. now of he mush made.
course
Da', o'ne"' a'e' wae"sak ne" goia'goii' ne" ho"sot. Ne""ho'
There
|
once more |
he n looked for |
the |
bet bag in |
the |
Ills grand mother. |
SENECA VERSION
249
"Ho'ho"," he kept chuckling. ''It tastes good." Now soon there- after his grandmother rctunifd. She said: "Well, what manner of thing art thoudoingr' "l have made mush," the youth said, ""and it is pleasant, too. Do thou eat of it, so be it, oh, grandmother. There is an abundance of mush." So now she wept, saying: "Now, verily, thou hast killed me. As a matter of fact, that was all there was left for me." " It is not good," he said. ■" that thou dost begrudge it. I will get other corn and also bone."
So now the next day he made his preparations. When he finished his task, he .said: " Now it is tiiat 1 am going to depart." So now, verily, he departed. He arrived at the place where dwell man-beings. As .soon as he arrived near the village he then made his preparations. I .say that he made a deer out of his bow, and, next in order, a wolf
kho- o'wa'do"' ne"' odjls'gwa'. " Ho'ho"," "Oga'V" kho". ha'-
and it became the it mush. "Aha!" "It tastes and. lie
good"._^
do"'. O'ne"' dadjuV'-shon" suie'io"' ne'' ho^sot. WaVge"": "Gwr^'.
kept Now soon alter just again she the hisgrand- Sheitsaid: "Well,
saying. returned mother.
A"na""ot ni*.sadie"-ha'?" " AgedjIsg-on'ni\" waefi", ne'
What manner of thing
dase^'iV:
youth:
so thou art doing?"
'' Agwa's
" Very
" I mush am making," he it said, the
haksa'
he
aksot'.
my grand- mother.
Odo"'hoii'do"
It is abundant
awendetgii'de'-kho'.
it is pleasant and.
ne" odjis'gwii'." Da',
the it mush." So,
Sadekhon'nr,
Do thou eat,
nio",
so be It,
o' ne •
now
ne
that
ne waage
the she it said:
" O'ne"' na'e'
"Now verilv.
proba- bly.
thou hast killed me.
wa'o"s'dae"',
she wept,
Ne"'ho'-shofi"
So much just
ne'"ho'
as matter so it 1 have had of fiiet
OiiV'-shoiT i" e"gie'gwa ne" onefi'o"
It other just
Da',
So,
niwagien'dak.*" ''Wa/ De'wi'io," waen", '' Sa'se^'^'se'.
Oh. It is not lie it said, "Thou dost be-
good," grudge it.
kho" ne" o'nen'uV,"
I it will get the it corn and the it bone."
wa'o'^hen't o'ne"' waadecionnia'non'. No'ne"'
he his preparations made. The now
1
the time
It day became
3'ne"'
now
waadiefino'k'de"'
hf his task finishecl
Da',
So,
o ne
now
na e
verilv
waa'den'di'.
he departed.
"O'ne"-
".Now
Ne"iio-
There
nige""
e"ga"'dendr."
1 will depart."
waa lo
he arrived
he'onwe'
the place where
lenan ge
thev lindef ) dwell
ganondak"a'
It village beside
ne
the
on gwe .'
raan-bciiig.
Ganio"
So soon as
ue'"ho'
there
o ne
now
ne"'*ho'
there
waadecionnia'non'.
he preparations made.
waa lo
he arrived
Ne"
That
ho'en'nti'' waade'cion'ni' ne"' ne'ege"', o'ne"' ne"'
his bow he It made for the deer, now that
tmnseli
ne wa
next in order
ne
the
ne"
the
ne"
the
3
i
5
6
7 8 9
1(1 11 12 13 14
oSee footnote ou page 141.
250
IROQUOIAN COSMOLOGY
■ [eth. axn. 21
out of his arrow; he made tlie.se for himself. Now he said: "When- ever it be that ye two run through the village it will customarilj' be that one will be just on the point of overtaking the other." Next in order he himself made into an Ancient-bodied one. So now he went to the plaee where they [mase.], the man -beings, abode. So now, some- time after he had arrived there, then, verily, they gave him food, gave to the Ancient-bodied. During the time that he was eating they heard a wolf approach, barking. One would just think that it was pursuing something. So now they all went out of doors. They saw a wolf pursuing a deer which was approaching them, and saw that, moreover, it was about to seize it. So now all run thither. So now he was alone, and the Ancient-bodied ate. As soon as they had all gone, he now thrust his body into the place where, sevei'ally, the
ho"'no"'
1 liis jirrciw
ne'"ho'
2 th.TC
gOiT'shon"
3 in along
ne '
that
ne wa
next' in order
thaioil'ni'
wolf
ne'' ne"' waade'cion'ni',
the
he it made for himself.
O'ne-'
Now
''Tho''lnV gen's e"gonwa'ant no'ne"^ ganonda-
Iie it said: "Nearly custom- one it will over- the time it village
custom- arily
he"8niiliik'he\"
thither ye two will run."
Ne"
That
one it will over- take
ne"
the
ne wa
next in order
ha'oiT'hwa"'
he himself
(ha'on'ho"') ne" hage""tci^ waadadon'nf. Da', ne'"ho' M'aa'io"'
•i lu- himself the he ancient he himself made. So, there he arrived
he ancient one
he'onwe' gano"".sot ne" thenni"dio"' ne" hennon'gwe'.
the there they (m.) the they fm.'i Care)
severally abode m"an-being.s.
na'iofi'uishe't ne'"ho' ho'io"' o'ne"^
so long it lasted there
O the place where
o'ne"-
b now
it lodge stood
gain'gwa'
he has arrived
wuonwakhwa'nont
i they { m.) him
food gave
naion'nishe't ne"
8 so long it lasted the
( ( waonkh\\ a'nont)
they ( m. i him food gave
hodekhon'ni* o'ne"
he is eating now
ne
the
now
hap:e""tci'
he ancient one.
honnonthon'de"
thev (m.) it heard
Da',
So,
of course
Ne"
That
dtlga-
t hence
ni ne
9 it came barking
ne" thaion'ni'. Aien^'-.'shorr ha^'gwisde"' dfiga^'he'. Da',
the wolf. One would just something thence it it So,
o ne gagwe go'
1'' now it all
dfigas'he' ne"
11 thence it the
it pursued
think
waadiia'ge"'t.
they (m.) went out.
o'ne"
now
ne oge
deer,
o ne"
liy now
gagwe go
it nil
ne"'ho'
there
]s pursuing.
Waennontgat'ho' ne" thaiofi'ni'
They (m.) saw the wolf
di'q tho"hii' agaie'na"\ Da',
nearlv
more- over
o-thennen'e"'dat.
they (m.) ran.
it it could So,
seize.
o'ne"
now
Da',
So,
haoiTho'"gea"-shon'
13 he (was) all alone just
hodekhon'ni
he is eating
ne
the
hage""tci'.
he ancient one.
Ganio"
So soon
wa'ons"a't o'ne'" ne"'ho' waadiado"iak he'ofiwe'
^^ the>' themselves now there he his body cast the place
exhausted where
gasde"'sani-
it corn string haugs
HEWITT]
SENKCA VERSION
251
strings of corn hung. Two strings of corn he took off, and now, moreover, he placed them on his shoulder and he went out at once. He was running far away when they noticed [what he had done], but, verily, they did not at all pursue him. Again he arrived at their lodge. So now he cast them down where his grandmother abode. "'Here,'' he said: "'Thou wilt do with this as seems good to thee. Thou mayest decide, perhaps, to plant some of it." When it was day, he said: "Well, 1 will go to kill a lieaver." Now, moreover, he went to the place that his grandmother had pointed out. saying that such things would dwell there. So he arrived there, and then, also, he saw the jilace where the beavers had a lodge. Then he saw- one standing there. He shot it there and killed it. So then he placed its body on his back by means of the forehead pack-strap and then, moreover, he departed for home. Some time afterward he arrived
ion'do"'. Deiosde°"sage' waaniioilda'go', o'ne"' di'q hane°sha"ge',
severally. Two it corn string he them removed.
Two it corn string in number
waaiage""dak.
he went out at once.
wao'da'. o'ne"' di't
he them now more
hung, over
waennenni'na"dog, the""e"' na'e" kho"
thev (m.) became aware not it is verily anrl
of it,
Honsaa'io"' he" thodino"'sot'. Da'
where
There he again arrived
there their lodge stands.
now more- -^ his shoulder on over
We'u"- waadiik'he" o'ne".
Far he was running now
away
de'csthofi" deonwu'oion\
it is a little they him i)ursued.
o'ne"' ne''iio* wao'di'
now there he it cast
he'oiiwe' ie"dio"' ne" ho'.sot'. "Gwa"," waen",
the his grand- "Here." Jie it said,
'e"'senno"'don''
" thou thyself wilt please
i's he" ne"'sadie'trt nefi'gen'. £"'se", gr'she"", ^gie" o-ientwa't"."
this it is. Thou wilt it may be, some I it will plant."
the jilaee she was
where seated
his grand- mother.
thou where so thou it wilt use
No'ne"" wa'o'^hefi't o'ne'
The it became day now
now
Thou wilt decide,
he it said:
"Gwa".
" Well.
E"giiosha-' ne"
I it will go the
to kill
na"ga"nia"go"\" O'ne"' di'q ne"'ho' hwa'e' he'onwe' tge""honde'
beaver." Now more- there
more- over
1 hit her he went
the place where
there it river flows
ne*' oaonwa'Tit' ne" ho'so't, ne" ne" tra'weii^ ne" ne"'ho%
the she it pointed the his grand- that the she it has the there
she it pointed out
his grand- mother
she it has said
e"ganon'gek ne"' na''ot. Da', o'ne"' ne^'^ho^ waa'io°\ o'ne"''-kho\
that such kind So, now there he arrived, now -and
it will be abundant
waa'ge"'
he it saw
waa'ge"'
he it saw
wail'nio'.
he it killed.
such kind of thing.
he'onwe' odino"'sot' ne" na"ga"nia"go"
the place they (z.) have the beaver,
where their lodge
ne"'ho' ga'at. O'ne"^ ne"'ho' waiViak
there it stood. Now there he it shot.
Da', o'ne"' waadia'tge"dat, kho" ne"
So, now he placed its body on his and the
back l^y forehead band.
kho"
and
o'ne'^'
now
O'ne"'
Now
ne"
the
di'q
more- over
saa"dendr. Gain'gwa' na ion'nishe't o'ne"' ne"'ho' saa'io"'
again he Somewhat so long it lasted now there
departed.
again he arrived
1
2
3
4
5
6
7
8
9
10
11
12
13
14
252
IRUyUUIAN COSMOLOGY
[V.TU. ANN. 21
at the place where their lodi^v stood. Thus, also, again did lie do; there where hi.s orandiiiother was sitting he cast it. ■'Here." he said. "So be it," she, the Ancient-bodied, said.
So now out of doors they two skinned it. Thej- two held its bodj"^ in many places. So when they two were nearly through their task there was a pool of blood on the green hide. So then she. the Ancient-bodied, took up a handful of the blood and cast it on the loins of her grand.son. "Ha'ha"," she, the Ancient-bodied, said, "now, verily, my grandson, thou becomest catamenial.'' "Fie upon it," said the youth, "it is not for us males to be so affected as a habit; but ye, ye females, shall be affected thus habitually every month. " Now, again he took up a handful of clotted blood and cast it between the thighs of his grandmother, and now, he said: "Thou, of course, verily, hast
he'ofiwe' thodino"'sot'.
1 the placu
whore
he'ofiwe'
2 the plaee
where
3 he it said.
4
there their lodge stands.
ieniu'''ciot ne"
she is sitting tlie
■Niiawe""hfi',"
"I am thankful,"
Ne""ho'
There
ho'sot'
his grand- mot lier
kho"
and
once more
naa"'ie'; iie'''ho'
so he it did:
ne'"ho' wao'df.
there he it threw.
there
"Gwa","
" Here,"
Da'
So,
o'ne"' as'de"
now out of
doors
ne" gaia'div'ge. Da',
5 the its body on. .So,
wa a ge
she it said
ne'''ho"
there
ne"
the
Eia"dage"''tci'
she Aneient-bodied One.
wauiien"se*. Deniienawa"kho'
they (m.) it sliin- ned.
n)
ne
that
no ne
the now
They two one the the other aided
tho"ha' e"iadiefino"kde"'
nearly
they fm.) two it task will eomplete
ga'hne'ga' ne'' gacio'^a'ge' ne" otgwe°"sa\ Da', o'ne"' ne"
6 it liquid the it green hide on the it blood. So, now the
Eiadage""tci' o"dio""tcagak' ne" otgwe""sa, kho" ne'' ne"'ho',
he there
" Alas,"
wa*sa"diawent,
thou hast the menses (=dost abstain^
'. "The""e"',
" Xot it is
ni"ii' ne" agwadji'na" ne'^ho' naiaweiT'seg; i's de"'gwae'' ne"
11 we per- the we males thus so it will be hap- ye though the sonally pening;
.sweo^'-shoiT'o"' ne""ho' iie"iaweri"seg ne" swenniVla"-shon'."
12 ye females thus so it will be hap- the each month just."
pening
O'ne"' onsaa'tcagiik' ne" o'tgwa' o'ne"' di'q ne"'ho- wao'di'
13 Now again he it hand- the it elotted now more- there he it east
(ul took up. blood over
ne" deieo'gen' ne" ho'sot', o'ne"' di'q na'e' waen : "I's
14 the helween her the hisgrand- now more- venly lie it sjiid: ■Thou
thighs mother, over
|
7 |
She Ancient-bodied One |
she handful the t*jok up |
it blood, and |
|
|
waago'di' |
ne' |
hoa'.sii''ge' |
ne" honwan'de' |
|
|
8 |
she it threw |
the |
his loins on |
the her grandson. |
|
wiVa'ge"" |
ne"' |
Iege""tci': |
"O'ne"' wai'i- |
|
|
9 |
she it said |
the |
She Ancient One: |
•'Now, of course |
|
gwa'de'." |
"Tcisnen"," waeiT' |
ne'' haksa'dase'Ti |
||
|
10 |
my grand- son." |
•■Fie |
ipon it," he it said |
the he youth. |
1
HEWITT] SENECA VERSION 253
now become catamenial." So now, she. the Ancient-bodied. Ijeyari to weep, and she said: "Moreover, customarily, for how long- a pei'iod will it be thus as an habitual thing ^ "^ Then the youth said: '' [As many days] as there are spots on the fawn. So long, verily, shall be the time that it will continue to be thus." Now again she began to weep, the Ancient-bodied. So now .she said: "It is not possible for me to consent that it shall be thus." "Plow many, moreover, then, shall the}' be '* "' he said. " I would accept the number of stripes on the back of a chipnumk," she said. " So be it," said the youth. So then he said: "Customarily, four days shall a woman-being remain out of doors. Then, customarily, as soon as she has washed all her garments, she shall reenter the place where they, her ohwachira". abide."
wai'i" na'e' o'ne"' o'.sa"diawent." Da', o'ne"' o'dio"',se"t'ho'
of verily now thou hast thy So. now she wept
course menses."
ne" Iege""tcr. o'ne"' di'q wa'a'ge"': "Gaiii" di'cj gen's
the She Ancient- now more- she it said: "Where more- cus- 9
bodied One, over over tomarily ^
he" ne"ion'nishe't ne" ne^'ho" ne"io'den'ong?" O'ne"' ne"
where so long it will the thus so it will continue Now the 3
last to be?"
haksa'dase"a' waeiT': " Ne" ne"' he'' ni'ioiT ne" niiodia"gwa'
he youth he it said: "That the where so many it the so many it spots ^
is has
ne" djisda'thien'a'. Ne"'ho' na'e' ne"ion'nishe't ne"'ho' gen's
the spotted fawn. There verily so long it will thus cus- 5
last tomarily
ne'Mo'deii'ong." O'ne"' a'e" o'dio"'se"t'ho' ne" Iege""tci'. Da',
so it will continue Now once she wept the She Ancient- So, 6
to be." more bodied One.
ne"' ne" waVge"': " DaVo"' ne" agi'wani'iit ne" ne""ho'
that the she it said: "Uisnotpos- the I it will assent the thus 7
sible to
"Do', di'q nofi"?" waeii". " Ne" di'q noiT'
so it should come "How, more- perhaps?" he it said. "That more- per- S
to pass." many, over over haps
age'go' ne" djo'ho"gwais he" ni'ion' no'' oiano""do"' ne"
litwould the chipmunk where somanyitis the it is lined the 9
accept
ga'swe"no""ge'," wa'a'ge"'. " Nio"," waeii" ne" haksa'dase"a'.
its back on," she it said. "So be it," lie it said (he he youth. 10
Da', ne" waefi": ''Ge'i' gen's ne^io'da" as'de" gen's ne"'ho'
So, that heitsaid: "Four cus- somanyitwill out of cus- there H
tomarily be days doors tomarily
e"ie'diori'diik. O'ne"' ganio" gen's gagwe'go"' e"ieno""iie"'hon'
one will continue Now so soon cus- it nil one will wash 12
to tJC. as tomarily them plurally ^
ne" go'cionnias'hii" o'ne"' gen's de"die'io"' he'oiiwe'
the one's raiment now cu.s- thenceone will the place 13
tomarily cume indoors where
henni"dio"" ne" ago'watci'iii'."
they (m.) are the her ohwachira,"
abiding
« See first note on page 255.
254
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
So some time at'terward she, the Aiicient-V)odied, .said repeatedly: "And there shall be mountain.s, seemingly, over the .surfaee of the earth here present." And now. verily, it did thus come to pass. •'And, too, there sliall l)e rivers on the surfaee of the earth." again she said. Now, of course, truly it did thus come to pass.
Now the youth said: '"Nuw ] think that thou and I should return home; that thou and 1 should go to that place which my mother has made ready for us; that there thou and I should remain forever." "So be it." she, the Ancient-bodied, said.
So then it was true that his grandmother and he departed. So then, verily, they two went up on high. So this is the end of the legend.
Da', o'ne"' gain'gwa' na'iofi'nishe't o'tte"" ne" Eia'dage""tci'
1 So now somewhat .to long it lasted now the She Ancient-bodied
One
ion'do"': "E"ionondade'niong gwa" kho" he'' ior-ndjada'die'."
2 she kept ''There will be mountains .seem- and where it earth is present." sayins: standing, ingly
O'ne"- do'ge°s ne"'ho' na""a'we"'. "Xe^'-kho-
3 Now it is a fact thus so it eame to "That and
pass.
de'niofig he" ioendjiVge'," waa'ge"'-kho" a'e".
4: iiresent where it earth is present," she it said and another
plnrally '™e.
ne'"ho' do'ge"s ne"''ho" na""a'we"'.
5 thus it is a fact thus so it came to
pass.
O'ne"' ne"' haksa"dase"'a' waeii"': "O'ne""
Now the he youth he it said: "Now
|
ne" |
e°ge"'hon- |
|
|
the |
it |
river will be |
|
O' |
ne" |
• wai'i' |
|
N |
ow |
of course |
aesedia'den'df. Ne""ho" hae"ne' he'onw
There
thou and I should return home.
no le"'.
my mother.
Ne'"ho-
There
thou and I should go
dae'ni'dioiidak
thou and I shouM be
the place where
I sup- po.se
diiagode'sa"'o"
there she is ready
ne
the
1" we
ne"
the
wa a ge
9 she it said
Da'.
10 11 12
ne"
the
o'ne""
now
Eiadage""tcr.
she Ancient-bodied One.
do'ge"s w3iii"dendi'
it is a fact
they two departed
na'e- he'tge""
verily up high
wa ne .
they two went.
Da', ne'''ho" nigagai'is.
[So, there so it legend
is long.]
iio'i'wadadie'.
it should be a con- tinuing matter."
ne
the
ho'sot'.
his grand- mother.
'■Nio","
"So be it,"
Da',
So,
o ne
now
A MOHAWK VERSION
III the regions above there dwelt nian-beings who knew not what it is to see one weep, nor what it is for one to die; sorrow and death were thus unknown to them. And the lodges belonging- to them, to each of the ohwachiras" [families], were large, and very long, because each ohwachira usually abode in a single lodge.
And so it was that within the circumference of the village there was one lodge which claimed two persons, a male man-being and a female man-being. Moreover, these two man-being.s were related to each other as brother and sister; and they two were dehnino'taton'' [down-fended].
Ratinak'ei'e'
They (m.) ilwell
aio"'shent'ho'
one shouM weep, lament
rofrino"'so'to"'
their (m.) lodge .stand one bv one
ne'
the
no'k"
and
ne'
the
e'neke"
place above o'llf
ne'ne'
(the that) who
ia"
not
de'hatiiente'ri"
they Im.) it kn<»w
ne
the
aiai''heie\
one should die.
"s kano"'se'
ka'hwadjirat'sho"",
one it ohwachira each
(is)
ne' dji'
the where
Ne'
The
kano"
o ni
also
it lodge lont,'
(is)
ta'hno""'
besides cus-
tomarily
ie'hwadjirowa'ne"s akwe'ko"
one's ohwachira large (it all)
(are ) plurally whole,
Ne' ka'tf ne' dji' nikana'ta'
The so then tlie \\-here so it village
large (is)
no'k" iakon'kwe'. neiT
and she a man- n«.iw
sowa ne
it lodge large
(is)
rati'tero"'.
they (m.) abide,
ne'ne'
the that
ne' dji'
the whert*
'\ nen'
now
a'se'ke"-'
because
cus- tomarily
.skano"^sa"ne'
one if lodge in
Toii kwc'
he 111 an - being (is)
ta'hno""
besides
she a man- being,
te'hnino'tato"'.
they fm.) two down- fended are.
one it lodge
lis)
tii^hno"
besides
ie'tero"'.
they (indef.) abide.
iakaofikwe'taie"',
they (indef.) have person(s)
iate"no\se""ha'
they two brother and sister are
nen'
now
6
7
o An ohwachira in its broadest and original sense denotes the male and female offspring of a woman and their descendantsin the female line only. In its modern and narrowed meaning it is equivalent to family; that is. a fireside group, usually composed of a parent or parents and offspring.
ftThe epithet (in the dual form) dehnino'taton is descriptive of the requirement of an ancient custom now almost, if not wholly, obsolete among the Iroquois. It consisted in the seclusion of a child from the age of birth to puberty from all persons except its chosen guardian. The occasion of this seclusion was some omen or prodigy accompanying the birtli of the child, which indicated that the child was uncanny, possessing powerful orenda, or magic power. It seems that children born with a caul were thus secluded, and the presence of the caul itself may have given rise to the custom. Persons thus secluded were usually covered with corn husks in some nook whence they came forth only at night in the care of their guardian. Moreover, the down of the spikes of the cat-tftil was carefully sprinkled about the place of seclusion, the disarrangement of which wcmld indicate an intrusive visit. Hence the epithet "down-fended," which is the signification of the Amerindic epithet.
255
256
IROQUOIAN COSMOLOGY
lETH. ANN. 21
III the inoriiiiiy, after eating their lir.st moa.1, it svas customary for the people to go forth to their several duties.
All the lodges hcloiigiiig to tlie itihal)ituiits of this place faced the rising and extended toward the setting sun. ><o\v then, as to the place where these two down-fended persons abode, on the south side of the lodge there was an added room wherein dwelt the woman-1)eing; but the man-being lived in an added room on the north side of the lodge.
Then in the morning, when all had gone forth, the woman-being habitually availed hei'self of this opportunit}' to pass through her doorway, then to cross the large room, and, on the opposite side of it. to enter the place wherein abode the man-being. There haV)itnally she dressed his hair, and when she had finished doing this, it was her
Ne'
The
ka'ti'
so then
ne
the
nen
now
3
4 5 6 7
8
y
10
11
V2 13 14 15
custom arily
e*'tho'ne" neil' e"'s
(it Ihnt time now custom- arily
Ne' ke"'i'ke"' ratinak'ere' ne'
The this is it they (m.) dwell the
it morning in
wa'hatikhwefl'tiVne'
they (m.) (ceased from food) had eaten
wa'eiaken'seron'.
they (indef.) went out of doors individually.
dji' tkara'kwi'neke"'s
where there it sim rises
nitioteno"'saieiuta'nio"'.
thus there they (z.) self lodge severally faced.
Ne' ka'tf ke"'i'ke"
The so then this it is
no'k'
and
dji'
where
ne'
tht^
rotino"'so'to"' akwe'ko"
their (m.) lodge it all
stand one by one lis)
dji' iiVtewatchot'ho's
there it sets (immerses itself)
where
te'hnino'tato""
they two down- fended are
ne
the
dji'
where
non we
the place
te'hni'tero"'.
they two (m.) abode.
niie'tero""'
there she abode
nonka'ti' ne'
side of it the
ne' ron'kwe'.
the he man-
lieing (is).
Ne' ka'tr
The so then
leiono""sonte' e"tie"ke' na kano"''8atr e'' noii'we'
at the south such it lodge there the place
(midday at) side of (is)
ne' laRon kwe'. no'k' ne' ron'kwe" othore'ke'
the she man- and the being (is),
dji' ieiono""sonte- e" ne'
There it lodge possesses
iakon'kwe*.
where
there it lodge possesses
there the
he man- beiug (is)
nonka'ti"
the side of it
at the north (it cold at)
ren'tero'"
he abode
orho"'ge'ne'
it morning in
custom- arily
e'tho'ne'
ne'
the
nen
now
akwe'ko" wjVeiaken'sero"'
(it all) whole
they (indef.) went out of doors severally
at that time
custom- arily
no' iakon'kwe' ne'
the she man- the
being (is)
tontakauho'hi'ia'ke\ kano"*sowanen'ne' e^' nonka'ti'
thence she crossed the it lodge ( room ) -large into there the side of it
threshold,
ia'honta'weia^te' dji' non'we' theii'tero"" ne' roil'kwe'.
thither she it entered where the place there he the he man-
abides being (is).
ia'hokerothi'ie' no' dji' niio're' e"'s waka''sa\ e^tho'ne'
thither she his the where so it is far custom- she it finished, at that
hair handled (is time) arily time
ne'
the
nen'
now
e"'s
custom" arilv
E"
There
neiT
now
HEWITT]
MOHAWK VERSION"
257
custom to come forth and cross over to the other side of the lodj,''e where Mils her own abiding phice. So then, in this manner it was that she daily devoted her attention to him. dressing and arranging his hair.
Then, after a time, it came to pass that she to whom this female person belonged perceived that, indeed, it would seem that she was in delicate health: that one would indeed think that she was about to give birth to a child. So then, after a time, they questioned her, saying: "'To whom of the man-beings living within the borders of the village art thou about to have a child?" But she, the girl child, did not answer a single word. Thus, then, it was at other times; thej' questioned her repeatedly. Imt she said nothing in answer to their queries.
At last the day of her continement came, and she gave l)irth to a child, and the child was a girl; but she persisted in refusing to tell who was its father.
te"tkaia'ke"'ne' til'hno"' e" iensewata'weia'te'
besides there
thence she (z.) mU come forth
a'on'hiV tiio'nakte'.
there her own mat (room) is.
te'ho'snie'
thither she it will reenter
it (she) her- self
Thus,
ka'tr
SO then
ni'io't
so it stands
ne
the
dji' " nonka'ti' ne'
\\'here the side of it the
niia'tewe'ni"sera'ke'
each it day in number (is)
ne
the
she him attends to
ne
the
rokerothi'ia's.
she his liair handles.
No'k' hfi'kare" ka'tf
And niter a while so then
ia"' ne"'-ke"" :l"nio"'
not that is it indeed
nen
now
skeiT
ne
the
Aief
One would think
well in health
e"iakoksa"triien'ta'ne\ No'k'
she a child will have. And
akaoiikwe'ta'
her (indef. ) parent
(is)
te'iako'n'he'
not she lives
wa'ont'toke' ne'
she (indef.) the
noticed it
ne'
the
akoien"a".
her oiT-spring.
wa"konwari'liwanon'to"'se'
she her qiiestioned
ratiuak'ere'
they (m.) dwell
ne'
the
not
oia
skawen na"
one it word
(is)
skoiiwari'hwanofitoii'ni
o'-'ksv
who (it is)
ratiterofi'to"' ne'
they (m.) abide the
severally
' '■- ne'
the
ne
the
ha'kare'
after a while
dji'
where
ka'tr
SO then (therefore!
nikana'tri'
so it village (is) in size
thaontaioiita'tr
rotiksa'taiefita'sere'. eksa'a'
they (m.) are about to have child.
she it answered back
E"
Thus
ka'tr
so then
nen
now
ne'
the
No'k'
But
ni'io't
so it stood
it (is) she her questions repeatedly,
other
No'k-
But
after a time
ha'kart taien'ta'ne",
possessed of a child,
dji' ni'io't
where so it stood
she child.
'. Ifr' othe'no"" thakefi'ro"'.
Not anything she (z. ) it would
say.
iiVakoteSiiserfhe'se" nefi' wiVakoksiV-
her day arrived for her now she became
ta'hno
and
ia''
not
she a child.
iakon'kwe' ne' eksa'a^' (eksa')"
she a man- the
being (is)
thaionthro'iT o""krr ro'ni''hii'.
she it would tell who he it is father
(it is) to (her).
O'k-
Only
now
(it is)
1
2
3
4
5
6
7
8
9
10
11
12
13
«This is a contracted form of the preceding word and is very much used. 21 ETH— 03 17
258
IROQUOIAN COSMOLOG'X
[ETH. ANN. 21
But in the time preceding ttie birth of the girl child this selfsame man-being at times heard his kinsfolk in conversation say that his sister was about to give birth to a child. Now the maii-))cing spent his time in meditating on this event, and after awhile he began to be ill. And, moreover, when the moment of his death had arrived, his mother sat h>eside his bed, gazing at him in his illness. She knew not what it was; moreover, never before had she seen anyone ill, becau.se, in truth, no one had ever died in the place where these man-beings lived. So then, when his breathing had nearly ended, he then told his mother, saying to her: "Now, very soon shall I die." To that, also, his mother replied, saying: " What thing is that, the thing that thou saye.st? What is about to happen T' When he answered, he said: "Mj' breathing will cease; besides that, my flesh will become cold.
9
10 11 12 13 14
15
No'k'
But
o'hen'to" ne'
the
dji' niio're'
where
ne' nen' sha'eiiinak'erate'
the now when she is born
his people (relativesj
before, in the where so it is
front of it distant
ne' eksa"'a" ke"'i'ke'" ron'kwe' rothoii'te" e"'s ne' raonkwe'ta'
the she this it is he man- lie heard it custom- the
child (is) being (is) arily
ne' iakothro'ri' ne' dji' iakoksa tilieiita'sere' ne' iate"no'se""'ha'.
the they (indef.) are the where she child is about the they two brother and
telling it to have sister are.
Neil' ne" renno"'ton'nio"". Ha'kare' neii' toiita'sawe"' nen'
Xow that it he was thinking After a time now thence it began now
(is) about it.
wa'hono"''hwak'te"\ Ne' o'ni" ne' ciia'ka"hewe' ne' e"'re"'he'ie'
it caused him to be ill. The also the there it brought it the will he die
(it was time ff)r it)
ne' ro"niste°"ha' raonak'takta' e" ie'tero"', teiekan'ere' ne'
the his mother his mat beside there she abode, she it looked at the
dji' rono°"hwiik'tani".
where it causes him to be ill.
teiakotka"tho" ne'
she has looked at it the
teieiefite'ri;
she knows it;
la"
Not
aiakono"'hwak'te"',
it would cause one to be ill
la"'
not
oni
also
nonweii'to" o""'ka'
ever .someone
ka'ti' ne' neii'
so then the now
wa'shakawe""ha'se'
he her addressed
teiakawe""he'io"" ne'
one has died the
a'se'ke""
because
dji' ratinak'ere'.
where they (m.) dwell.
o"'hwa"djok ia'te^'hatoiiri'seratkon'te"'
thither his breath will remain away
very soon
ne
the
ro'niste"'*ha%
his mother,
wu'ben'ro"':
he it said:
nonwefi'to"
ever
ia" se"
not as a mat^ ter of fact
Ne'
The
neii'
now
•■NeiV
"Now
o°'hwa''djok e'^ki'^heia .'' Ne' o'ni' ne' ro'niste"''ha'
very soon
"O" ne'
"What the (is it)
ne"ia'weiine (
so it will take place ? '
I shall die,
na'ho'te"'
The
also
the
wa 1 ro :
she it said:
kind of thing
(is it)
«" Ne'
The
ne
the
o m
also
dji' na'ho'te"' sa'to"'?
where kind of thing thou it art saying"?
ne' toiita'hata'tr
the thence he replied
O" ne''
What that
(is it)
wa'heii'ro"':
he it said:
"£"wa"tkawe' ne' dji' katonrie"'se", tiPhno"" e°kawis'to'te'
"It will cease, the where I breathe, am besides it will make it
will leave it breathing cold
HEWITT]
MOHAWK VERSION
259
and then, also, the joints of my bones will become stiff. And when I cease breathing thou must close my eyes, using thy hands. At that time thou wilt weep, even as it itself will move thee [that is, thou wilt instinctively weep]. Besides that, the others, severally, who are in the lodge and who have their eyes fixed on me when I die, all these. I saj', will be affected in the same manner. Ye will weep and your minds will be grieved." Notwithstanding this explanation, his mother did not understand anything he had said to her. And now, besides this, he told her still something more. He said: " When I am dead 3'e will make a burial-case. Ye will use 3'our best skill, and ye will dress and adorn mj- body. Then ye will place my body in the burial-case, and then ye will close it up, and in the added room toward the rising- sun, on the inside of the lodge, ye will prepare well a place for it and place it up high."
ne
the
kieron'ke',
mv flesh on,
Ne/
The
ta'hno"'' e"io'hnir"ha'ne' ne' dji'
besides it will become hard the where
e"wa"tkaVe' ne'
the
O 111
also
lie
the
inow) when
it will cease, will leave it
tewaksthonterofi'iiio"'.
I am jointed severally, have jointi^.
dji' katon'rie'se' te^'skerofiVeke' se'snon'ke" e"'sats'te\ E'tho'ne'
where I breathe, must thou elose my thy hand with
eyes
nen' te°sa'she°'tho' o'k' the"tewenno°"to"'
now must thou weep just
it will come of its own accord.
otiake"sho"' ne' kano""sako"'' e"ie'teron'take'
others each of the it house in will they abide
thou must use it.
No'k'
And
At that time
ho'ni'
also
ne'
the
ne' te"iekan'erake'
the thev it will look at
ne' nen' e"ki'"heie\ akwe'ko" sha'te"iawen'ne' te"sewa'shent'ho'
will I die, it all likewise it will happen must (will i ye weep
the (now) when
til'hno""'
besides
likewise it will happen too
e-sewa'niko'^'ra'kse'"." No'k' ia"
will your minds be grieved." And not
ki" I
think
othe'no'"
anything
ne' ro"niste""ha" thiieiako'niko"'raienta"'o" ne'
the his mother thither it she understood the
wil'hen'ro"'. Nefi' tii'hno"" se""ha' i'sf nofi'we'
he it said. Now besides somewhat yon- the place
na'lio'te""
kind of thing (it isi
naiio'te"'
the kind of thing
e'Vaki'lie'lo"' e"sewaronto'tseron'ni',
it will have caused will (must) ye make a case,
me to die
e'"'skwaia'ta'seron'ni", e'tho'ne'
wa'shako'hro'rf.
he it told her.
somewhat yon- farther "der
Wa'hen'ro"': "Ne'
He it said: "The
dji'
where
dji'
where
neiT
no^v
ne
the
will ye my body finely array,
at that time
ne' e"tisewateweien'to""
the will ye it do with care
nen' oroiito'tsera'ko"'
now it case in
e"'skwaia'ti'ta", no'k' ho'ni" e'tho'ne' e"tisewanon'teke\ ta'hno""'
and al.so at that will ye it cover, besides
ye my liixly will place in (it).
ne' dji' tkara'kwi'neke""s
the where thence it sun comes
fnit (east)
kano"'sako"" nofika'ti' e"sewakwata'ko" e'nekc"
it room in the side of it will ye it prepare well high up
at that time
noiika'tr
side of it
ne
the
dji'
where
ieiono''"sonte",
there it pos.sesses a room ( lodg-f t
e^sewa're"'/
will ye it place."
3
i 5
6
7
10 11 12 13 14 15
260
IROQUUlAN COSMOLOGY
[ETH. ANN. 21
So then, veril}', when he had aetuiilly ceased breathing, his mothei' closed his eyes, using her hands to do this. Just as soon as tiii.s was accomplished, she wept; and also those others, including ail those who were onlookers, were affected in just the same manner: they all wept, notwithstanding tliat never before this time had they linown anyone to die or to weep.
Now then, indeed, they made him a ))urial-case: then there, high up in the added I'oom in the lodge, they prepared a place with care, and thereon they put the burial-case.
And the girl child lived in the very best of health, and, besides that, she grew in size very rapidly. Moreover, she had now reached that size and age when she could run hither and thither, playing about habitually. Besides this she could now talk.
To'ke"ske' ka'ti"
In truth so then
mniste""ha'
his mother
lie' nefi' dji' ifrthatonri'seratkon'te"' ne'
the now where thither his breathing did the
depart
wa'thonwaron'weke' iesno"*"ke' wa'ofits'te'. Ne'
slie his eyes closed her hands on she it used. The
ka'tr he' kara'tie' w:Vtio'''.shent'ho' uo'k^ ho'nr ne' otia'ke^'sho"'
she wept and also the other.^ each of
so then thcrd it it aceiim- panie<l
ne' teiekan'ere' o'k^ sha'tia'wenne'; akwe'ko"
the they it looked at just equally it happened; it all
ne
dji' ni'ko"'
the where so it is in number
wa*tio"'shent'ho' ; ne'ne'
they wept; the that
o'hefi'to"' dji' niio're'
la
not
before
where so it is dis- tant
ne
the
nonwen to'
ever
e'tho'ne" ne'
the
at that time
te'hatiieiite'ri ne'
they (m.) it know the
o""ka o'k' riirii"heie'
someone only one should die
ne
the
te"
10 11 12 13
U 16
ne'ne' aio"'sheut'ho'.
the that one should weep.
Nen' ka'ti" to'ke"ske' wiVhonwaronto'tseron'nio"',
Now
so then
they I m. i ease made for him.
nen
now
taionteweien'to"'
they (indef.) It did with care
oroiito'tsera'ko"'
it burial case in
ne' dji' wa'honwaisVta'seron'ni'. E'tho'ne"
the where they (m.) his body finely arrayed. At that
wa'honwaia ti'ta .
they his body placed.
E'tho'ne"
At that time
time
ne'
the
o'ni'
also
dji'
where
ieioteno""sonte' kano°"sako"' nonka'ti" e'neke"' -wa'hati"re'".
it house in side of it high up they it placed.
there it has a room attached
No'k'
But
ne
the
ta'hno""'
besides
if
eksa"a' akwa" o'k' sken'no"\ nen'
she a child very only well. now
io'sno're' ue' dji' iakote*'hia'ron'tie\ No'k' ne' nen' e"
it is rapid the where she is increasing in size. But the now there
c'itiako'ie''^ ne' nen' e'rok teietak'he's, iakotka'ri'tseronni'ha'tie'se',
the n
thence she arrived
nen' o'nf iontu'ti'
now also she talks.
every- where
she runs about repeatedly.
she goes about making amusements for herself.
HEWITT]
MOHAWK VERSlOlSr
2(n
Suddenly those in the lodoe were gTeatly surprised that the child began to W(n>p. For never before had it so happened to those who had children that these would be in the habit of weeping. So then her mother petted her, endeavoring to divert her mind, doing many things for this purpose; nevertheless she failed to quiet her. Other persons tried to soothe her bj' petting her, but none of their eti'orts succeeded in quieting her. After a while the mother of the child said: "Ye might try to cjuiet her by showing her that burial-case that lies up high, yonder, wherein the bodj^ of the dead man-l)eing lies." So then they took the child up there and uncovered the burial- case. Now of course she looked upon the dead man-being, and she immediately ceased from weeping. After a long time they bi'ought her down therefrom, for she no longer lamented. And, besides this, her mind was again at ease.
|
Wa'ontie're"' o'k' |
ne' |
kano"-'sako"' |
ie'tero"' (ieteron'to"*) |
|
They were sur- just |
the |
it house in |
one abides they abide |
|
prised |
one by one |
||
|
nen' wa'tio"'shent'ho' |
ne' |
eksa'a"'. Ne'ne' |
ia'' nonweii'to"' e'' |
|
now she wept |
the |
she a child. The that |
not the ever thus |
thontaio'to"'ha'tie' ne'
hither so it has been the
eoming
iakoksa'taien'to"' ne'
they liave children the
taio"'shentho''.seke\
thev should cry a.s a habit.
Nen'
Now
ka'tr
SO then
diverted.
individually
ne' o'ni'ste'^'ha' wa^tiakorho'ton'nio"', wiVtiako'niko"*-
the its (z.) mother she her comforted, she her mind
aiako^niko^'raweiTrie'.
miffht t^he her mind diverted.
o'k'
just,
la-'
Kot
ki"
it seems
O'ia
other
(it is)
thaoii'to"
it suihced
natetioie're"'
repeatedly so she it did" do
ne
the
ne
the
taiofito'tate'.
she it would cease from.
O'ne""
Now
tt'iontatarho'ton'ni%
again one her comforts,
hil'kare' nen' ne'
after a time now the
iaietchina'ton''ha'se'
thither ye it should show- to her
la
not
ki"
it seems
akoksten"'a''
she elder one
tewa'to^'s
it suffices
o la
other (it is I
taionto'tate".
she it would cease from.
Ok'
jU.st
No'k'
And
she it said:
■ Aietciiate'nieii'te"',
"Ye her should trv there.
ne
the
I'Sl
(far) yonder
e'neke"'
hi^h up
E'tho'ne'
At that time
tkaronto'tsera"here" ne'
there it burial-ease lies the
dji' raia'ti' ne' rawe^'he'io""
where hisbndv the he is dead."
it fills"
tarat"he"ste' tii'hno""' WiVkoiitinoiitek'si'. Nen' wiVhf wa'ontkat'ho"
kati"
so then
ia'akotiia"-
thither thev
upbore her body besides
ne' rawe'^'he'io". Ne'
the he is dead. The
dji' teio"'shent'h()Vs.
where she wns crying,
wuL'ping.
tontriiakotiiiVtats'ne"'te\
thenee they her body down brought,
they it uncovered. Now
ka'tr ne' ok'sa' o'k'
so then the at once just
Akwa-'
Very
nen' ia"
now not
ka'ti-
SO then
ke""
this
Tily she it looked at
wa"o'"'tkiVwe" ne'
she ceased from it the
na'he"'. o'ne"'
length of time now
tha'tetcio'"shent'ho's. Ne'
not she is weeping. The
o ni
also
ne
the
ni'io't
thus so it stood
.sKen no
(it is) well
tcienno'"tori'nio"'.
again she is in mind, {thinks iteratively)
3
4:
5
6
7
8
9
10
11
12
13 14 15
262
IROQUOIAN COSMOLOGY
[eth. an.v. 21
It was SO for a very lonjjc time. Then she V)egan to weep aj;'ain, and so, this time, her mother, as soon as possible, took her child up to where the dead man-being lay, and the child immediately ceased her lamenting. Again it was a long time hefore one took her down there- from. Now again she went tran(|uilly atiout from place to place playing joj^fully.
So then they made a ladder, and they erected the ladder so that whenever she should desire to see the dead man-being, it would then be possible for her to climb up to him by herself. Then, when she again desired to see the dead person, she climbed up there, though she did so by herself.
So then, in this way matters progressed while she was growing to maturity. Whenever she desired to see the one who had died, she would habitually climb up to him.
4
5
6
7
8
9
10
11
12
13
14
Akwa" Wii"kari"hwes nen' a're' toi'5saio"'shent'ho'. Neii ka'ti'
Very it matter long now again once again she wept. Now so then
it matter long beeanu'
non'wiV ok'.sa" o'k" ne
at this time at once just the
o'niste'"*ha'
its (her) mother
ia'hontatia tarat'he"ste
thither she upbore her body
lier oITspring
o'k-
just
ke"''
this.
ne' dji' tka'^here' ne' rawe"'he'io"% ne'
the where there it lay the he is dead. the
on it
wtVtionto'tate' ne' dji' teio"\shent'ho'.s. Akwa"
she ceased from it the where she is weeping. Very
na'he", neiT
length of time.
a re
again
tontaiontatia'tats'ne"'te',
thence again they her body down brought.
skeii'no"' thiteakotka''rrtserofini'ha'tie'se\
|
he"ste |
ne |
|
r body |
the |
|
o'nf |
ok'sa' |
|
also |
nt once |
|
ka'tr |
a 're' |
|
so then |
again |
|
NeiT |
a 're' |
|
Xow |
again |
well, con- tentedly
again she herself goes about amusing.
NeiT ka'ti"
Now so then
WiVhatinelcoto'te"'.
they set up the ladder (onekota. )
ne' aiontka'tho'
the she should look at it
ie"ierat'he"'. Ne'
thither she will The ascend.
ne' a"honwa'lce"'
the she should see him
e'tho'ne'
at that time
nen
now
Ne' ka'tr
The so then
ne
the
wa'hatinekotoii'ni" ne' o'ni'
they made a ladder the also
(onekota)
Ivat'ke' tc"iakoto"'hwen'tcio"se'
whenever it will be needful for her
ne
the
rawe-'he'io""
he is dead
ne' akaon'ha''a'
the she herself
ka'tr
so then
ne'
the
nen
now
e^wa to , ki
it will be I be possible, lieve,
a!re' tonsaiakoto"'hwen'tcio"se'
again again it was needful for her
ne'
the
rawe"'he'io"'
he is dead
ia'erat'he"' ki" akao"'ha*'a'
she herself.
I be- lieve.
thither she climbed,
E" ka'tr niioHo"'ha'tie- ne' dji' iakote^'hia^roii'tie
Thus so then .-^o it continued to the where
.■^o it continued to be
she continued to in- crea.-*e in size.
Kat'ke'
Whenever
te^iakoto^'hweii'tcio'se'
she will need it
ia'erat'he"' ki" e'"s.
ne'
the
aiontka"'tho'
she should look at it
ne
the
rawe'^he'lo"'
he is dead
thither she climbed,
I think.
custom- arilv.
HEWITT]
MOHAWK VERSIOK
263
In addition to these tliin<^s, it was usual, when she sat on the place where the burial-ease lay, that those who abode in the lodge heard her conversing, just as though she were replying to all that he said; besides this, at times she would laugh.
But, when the time of her maturity had come, when this child had grown up, and she had again come down, as was her habit, from the place where the dead man-being lay, she said: "Mother, my father said" — when she said '"my father," it then became certain who was her father — "'Now thou shait l>o married. Far away toward the sunrising there he lives, and he it is who is the chief of the people that dwell there, and he it is that th<'re, in that place, will be married to thee.' And now, besides this, he said: "Thou shalt tell thy mother that she shall fill one burden basket with bread of sodden corn, putting
NeiT
Now
ta'hno"
besides
ne e .s ne
the custom- the arilv
tkaronto'tsera''here' iakothon'te' e"
there it burial case lies up
ne' iako^thare" ne' dji'
the she is conversing the where
rawe"'he'io"' no'k' o'nf
he is dead but also
ta'hno"" sewatie're"
besides
they it heard
ni'io't
neil' e*' ieietskwa'^here'
now thus there she aits up high
ne' kano""sako"'
it house in
custom- the arilv
so it stands
ne
the
ne' dji'
the where
ie'tero""
they (indef. ) 'abide
aoiita'ho'tha'rake' ne'
the
thence he would be talking
aontaiakori"hwaserakwen''ha'tie', nen'
ne'
the
No'k'
Bnt
eksa"a'
she a child
rawe"'he'io"'
he is dead
thence she continued to reply.
nefi' taiakoie'sho"'.
sometimes now thence she would
laugh.
nen' ciia'k!l"hewe' nen' sha'onte'hia'ro"'
now there it arrived now there she matured
ne'
the
a re
again
wa 1 ro :
she it said:
ke^'i'ke"'
this (here) (it is)
tontaionts'ne"'te' ne' dji' tka'^here' ne'
thence she descended the where there it lies the
upon it
"Isten"hiV (isda"')," wa'hen'ro"" ne'
"Oh, Mother, he it said the
e'tho'ne' nen'
at that now
time
rake'ni"ha'' (ne' dji niio're' wii'i'ro"
he mv father (the where so it is far she it said (is)
wa'kato'ke"'ne' o""ka" ronwa"ni"ha* ne' eksa"a): 'Neii' e""sania'ke\
it became known who he her father (is) the shea 'Now thou shalt
(as true) litis) child (is) marry.
rake'ni"ha'
he mv father
"(is)
I'no"'
Far (far away;
ne'ne'
the that
Nen'
Now
ne'ne'
the that
ne' dji' tkara'kwi'neke""s nonka'ti' e"
the where there it sun rises side of it there
thonwakowa'ne"' ne'
there he their chief (is) the
thatinak'ere' ne' e"
there thev dwell the there
tii'hno""
and
akwa"
very
wa^hen'ro"':
he it said:
e"tionteweien'to"\
she shall do it the best possible.
■ E"'she'hro'ri' ne'
■ Thoti her shalt tell the
ka'hi'k te"ie'ieste'
it fruit she it shall
mix with it
thanak'ere',
there he dwells.
e°seni'niake\'
thou and he shall marry.'
.sa"niste'""hrr
thv mother
ne'
the
kane"'ha-
it corn softened
1
2
3 4
5
6
7 8
9
10
11
1-2 13
U
a This is a shortened form of the next preceding word.
264
IROQUOIAN COSMOLOGY
[ETH. AXX. 21
foith her best skill in making- it, and that she shall mix berries with the bread, which thou wilt bear with the forehead strap on th}- baek, when thou goest to the place where he dwells to whom thou shalt he married.' "
Then it was that her mother made bread of corn softened ])y boiling, and she mixed berries with the corn bread. So then, when it was cooked, she placed it in a burden basket, and it tilled .it very full.
It was then, at this time, that the .young woman-being said: '' 1 believe I will go and tell it to my father.'" It was then that she again climbed up to the place where the dead man-being lay. Then those who were in the lodge heard her say: '* Father, my mother has tinished the bread." But that he made any reply to this, no one heai-d. So then it was in this manner that she conversed there with her dead father. Sometimes she would say: "So be it; I will." At other times
nawe"*'to"'
by boiling
e"kana'no"'
it it ^hill till
thefi'tero""
there he abides
E'tho'ne"
At tlmt time
nawe""to"',
by boiling,
shtVka'ri' e"
(?kane""sto''hare') e"iena'taron'ni', iontke^'tats a't'here'
it corn washed
she bread shall make.
ne
the
ne
the
ie"'satke"tate'
thither thou shaU bear
it on thy bacli by the
foreliead-.strap
e"seni'niake\'''
thou he shall marrv." "
ne'
the
neii
now
»ne bears it on the bai^k by the forehead strap
•'se' dji'
where
tbither
thou shall go
it basket
nofi'we'
the place
nen
now
ne
the
o"niste""ha"
its ( hen mother
WiVena'taroii'ni'
she it bread made
ne
the
kane" 'ba- it corn softened
akwa"
very
tewa'hiaies'to"*.
one it has mi.xed witli fruit.
Ne'
The
A\heii it was cooked
wa'ka'na'ne',
it tilled it.
E'tho'ne'
At that time
there
WiVake'ta
sne it placed
iontke'tats'tha"
one uses it to bear it on the baek by the forehead strap
ka'tr
so then
a"thera'ko"'
it basket in,
ne'
the
nen
IlftW
akwa"
very
nen
now
ne
the
ne' 9 the
rake"ni"ha".'
he is my father."
eia'tase"a''
she new-bodied one (is)
F/tho'ne'
At that time
wa 1 ro
she it said:
•Ie"'shi'hro'ri' ki"'
■•There I shall I think, tell him.
nen
now
ionsaierat'he"' dji' ' noii'we"
thither again she where place
ascended
tka"here' ne'
JO there it lies the
upon it
ne' kano""sako'"
W the it lodge in
wa ena tari'sa
22 she it bread has
ne
finished
" o""ka'
anyone
ne
the
•awe"'he'io""
he is dead.
ie'tero""
they abide
i.steri"a'."
my mother."
Ne'
The
o ni
also
lie
the
iakothoii'te'
they it heard
13 that one
sewatie're"
JjJ. sometimes
teiakothonte'"o"'
one it has heard.
dji'
where
No'k-
And
E"
Thus
wa r ro :
she it said:
'Rake"'ni"
' He mv father
(is)
ne' aofita'hota'tike' ia"
the he should ha\'e replied not
neii
now
kati
.so then
wa 1 ro :
she it said:
lo"."
" Yes,"
sewatie're"'
sometimes
so it is (stands)
nen'
now
na'
that thing
tiiako''thare\
just she was talking.
taiakoie'sho"\
there she would laugh.
MOHAWK VERSION
265
she would laugh. So after a while .she oanie down and said: "'My father said: •To-morrow very early in the inorniny thou shalt start." "
So then, when the next day came, and also when they had finished eating their morning' meal, the young woman-being at this time said: "Now I believe I will start; but 1 will also tell my father, I believe." At this time she now went thither where stood the ladder, and, climbing up to the place whereon lay the burial-case of the dead man- being, she said: ''Father, I shall now start on my journey." So tlieii again it was from what she herself said that it was learned that he was her fathei'.
It was at this time that he told her all that would liefall her on her journey to her d(>stination, and, moreover, what would Jiappen after her arrival. So then, after she again came down, her mother took up for her the bui'den basket which was full of bread, and placed it on
Ha'kare'
After a while
ka'ti
SO then
lien
nnw
tontiiioiitsne"''te'
thence again she descended
tii'hnq""
besides
"WiVhen'ro"'
" He it said
orho"'ke"dji'."
it morning early."
Ne' ka'tr
The so then
ne'
the
ne
the
rake"ni''ha'
he mv hither
(is)
e"io'r''he'''ne'
it dav will dawn
nen
now
w'a 1 ro :
she it said:
e"ka'ten'tr
shall I start
nen
now
sa^hatikhwen'ta ne'
again they finished eating their food
ne' eia'tase' wa'i
the
ne
the
' sha-or'he""ne' ne' o'nf
when day dawned the also
(daylight came)
or^ho"'ke''ne'' wa'thontska''ho"'
it morning in
they fed themselves
i>e nen
the now
e'tho'ne''
at that time
she the new-bodied one,
wa I'ro" :
she it said:
■ NeiT
* Now.
I Ihink,
e"ka'ten'tr;
I will start;
no'k'
but
ie"'shi'hro'ri' ki"' ne'
I the think,
dji' nofi'we'
Aviiere the place
thither I him will tell,
rake'ni''ha".
he my father." '(is)
tkaneko'tote'
E'tho'ne*
At that time
o ni
al.'.ip
a re
again
nen
now
e"
there
just there again she went
there it ladder stands
dji'-
where
ta'hno""
besides
rawe"'he'io"\
he is dead,
wa iro" :
she it said;
ionthro'rr
she it leiliJ
E'tho'ue'
At that time
noii'we^ thai'onto'tsera"here' ne'
place there he a burial-case the
lies upon it
'Rake"'ni' nen' e"ka:ten'tr." Ne'
He my father now I will start." The
ne' aka'o"'ha ne'ne* ro'ni'ha',
the she herself the that he her father (is).
wa'shako'hro'rf ne' dji'
ia'erat'he'"
thither she it ascended
ta'hno""'
besides
ka'tr
so then
ne
the
dji'
where
auwe Ko
it all
he it told her
ne' dji' niio'iv'
the whert.' so it is far
niie"'hen'ie"' no k
«o thither she will go and
the
ho'ni'
where
so it will happen
serially
;.-t';„.-t^
|
ka'ti" ne' |
nt'-fi |
|
so then the |
no« |
|
o"niste""ha' |
nen' |
|
its (hen mother |
now |
ni' len lonwe .
the there she will arrive.
e'tho'ne' nen'
at that time now
Ne'
The
ne'
the
.slia'tontfuonts'ne^'te",
when thenoe she descended,
wa'tiontate''kwe"" ne' ioiitke'tats'tha" fi't'here"
she it raised np for her the one uses it to hear it on it basket
the back by the forehead strap
9 10 11
12 13 U
15
266
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
the back of the young woman-being, to be borne hy means of the fore- head strap, and then the j'oung woman-being went forth from the lodge and started on her journey, the path extending awaj* toward the sunrising; and thither did she wend her way.
So it was surprising to her what a short distance the sun had raised itself when she arrived at the place where her father had told her there was a river, where a floating log served as a crossing, and at which place it was the custom for wayfarers to remain over night, as it was just one day's journey away. So the j'oung woman-being now concluded, therefore, that she had lost lier way. thinking that she had taken a wrong path. She then retraced her steps. Onh' a very short distance again had the sun gone when she returned to the place whence she had started, and she said: "I do not know but that I have lost my waj*. So I will question uy father about it again.'' She
1
2 3
4 5 6 7 S 9 1(»
11 V2
13
kana'tarana'no""
it full of bread (is)
wa'ontat"therake"'tate' neiT
now
ne'ne' eiii tase
the that she new- she her caused to bear it on her
bodied (is) back by the forehead strap
ta'hno"" ia'eia'ke"'ne' neiT wa'o"'ten'ti' dji' tkara'kwi'neke"'s
and hetice she went now she started where there it sun habitually
forth comes out
iiiiotha'haierft'to"' e" niiii'hfi'e"'.
so it itself rnad faces there
just thither she went.
Ne' ka'ti'
The so then
110
the
ione'hnVkwiVt
it is wonderful
iotera*kvvakai'ata'to"'
it sun had raised itself
n;
niiore u
so it is little distant
iio'k' e" ia'htVofi'we' dji' noii'we" ne' ro'ni''ha" ne' rawe
and there there she arrived where the place the he her fathur the he it has
(is) said
tka'hio"'hata'tie' \va"ta' karofi'to' ne' dji' teieiaiiiak'tha'. E^'
there it river extends maple it tree floats the where they use it to cross There
along • the stream.
e"'s noii'we' iiVonnon'wete\ a'se'ke"'' sewe'hni''sera' dji'
custom- the place there one would stay because one day where
arily overnight.
ni\vathiVhinon'tserese\ NeiT ka'ti' ne' eia'tase' wa'e""re^
so it journey is long. Now, so then the she new- she it thought
bodied one (is)
ori'hwi'io' wiVeia ta"to"'ne\" wae"*'re' to'ka noii'wa' wa'tekha'-
it is true matter
mistook.
she her way has lost, she it thought perhaps this time
I it path
E'tho'ne' ka'ti' nen' 8aio""kete\ Nakwa" oii'wa'
At that time so then now she started Tlie very this time
she started back.
ke""
here
ne'
the
O K
only
dji'
where
so it is distant
niiotenrkwa'ten'tio"'
so it sun had moved
tiiako'ten'tio"' tii'hno"" wa'i'ro"':
thence she started and she it said:
no'k* io"^sa'ionwe'
but there again she
arrived
'*To'k:V noil'wiv
" Perhaps, this time
wa'kia'ta^'to"'ne'/' £"sheri'hwanon'to"'se"' ka'ti" ne' rake'ni'^lia''
I my way have niistaken.
I him will again ask
so then the
he mv father
(is).
f'Literallv, she lost her body.
^ Literally, 1 lost my body,
HEWITT] MOHAWK VERSION 267
theiviipon clinil)ed up again to the place where her father hiy in the burial-case. Those who were in the house heard her sa_v: *" Father, 1 came hack thinking tliat, perliaps, I had lost my vva\% for the reason that I arrived so quickly at the point thou describedest to me as the place where 1 should have to ivmain over night; for the sun had moved scai'cely any distance before I arrived where thou liadst told me there would be a river which is crossed by means of a log. This, then, is the aspect of the place whence I returned." At this time, then, he made answer to this, and she alone heard the things that he said, and those other people wlio were in the lodge did not hear what things he said. It is told that he replied, saying: "Indeed, thou hadst not lost thy way." Now it is reported that he said: "What kind of a log is it that is used in crossing there T' She answered, it is said: "Maple is
E'tho'ne' ka'tf neii' ion.saierat'he'" dji' noii'we' tharonto'-
At that time so then now thither again she where the place there he lies
ascended
tsenV'here' ne' ro'tti'^ha". lakothonte'nio"' ne' kano""'.sako"'
a burial-case the it her father Thev severally heard it the house in it
(is).
ieterofi'to"' ne' dji' wa'i'ro"': '•Rake"'ni'. tontaksV'kete'' so'dji"
they one by one the where she it said: "He my father, thence I turned back for (too abide much)
wa"kere' to'ka' non'wsi" wa'kia'ta"to"" ne' dji' so'djf io'sno're'
I thought it perhaps this time I have strayed the where for (too it is rapid
much)
e" laiiil'kewe' dji' niwato""hwendji5'te"' ne' dji' tak'hro'ri"
there there I arrived where such land kind (is) of the where thou didst
tell it me
dji' noii'we' ie"kennofi"hwete', a'se'ke"' iil" othe'no"' akwa*'
where place there I will stay over because not anything very
night.
teiotera'kwa'teii'tio"" no'k' e'' iil'hfi'kewe' ne' dji' tak"hro'i1", ^
it sun had moved and there there I arrived the where thou didst *
tell it me
tkiliiio"'hata'tie' karoiita'ke' teieia'hiak'tha'. E'' ka'tf ni'io't
there it river extends (the) log on one uses it to cross There so then so it is ^
along the stream.
dji' noiTwe' tofitaka"kete'. E'tho'ne' ka'tf ta'hari'hwa'sera'ko'
where place thence I turned back. .\t that time so then thence he made answer '
ne' akaoiT'ha o'k" iakothoii'te' dji' na'ho'te"' wa'hen'ro"'; ia"
the she her.self only she heard it where such kind of he it said; nc»t 1'*
thing
ne'ne' otia'ke"sho"' ne' kano""s:tko"' ie'tero"' teiakothonte''o"'
the that it other every one the house in they it (indef. ) they it did hear H
abide
ne' dji' na'ho'te"" wa'heii'ro"'. Wfrheii'ro"', ia'ke"': "Li"te"' se"
the where such kind he it said. He it said, it is said: "Not at all in- 1^
of thing deed
tesaia'ta'to""o"'." Nen' wa'hen'ro"', ia'ke"': "O" na'karonto'te"'
thou hast strayed." Xow, he it said, it is said: "What such it tree kind of
13
ne'ne' karofi'to' ne' dji' teieia'hiuk'thaT' Wa'i'ro"\ ia'ke"':
the that it tree floats the where one u.ses it to (tos.s the She it said, it is said: 1-i
stream?"
'*Wa"t:V nakaronto'te"' ne' dji' teieia'hiak'thiV, no'k" o'ho^'senV
"Maple such it tree kind of the where one uses it to cross hut it bass wood 15
the stream.
268
IROQDOIAN COSMOLOGY
[ETH. ANN. '21
the kind of log that is used at the crossing, and the log is supported b}'^ clumps of young saplings of basswood and ironwood, respectively, on cither side of the stream." He replied, it is said: "That appears to be accurate, indeed; in fact, thou didst not lose thy way." At this time, then, she descended and again started on her journey.
And again, it seems, the sun had moved only just a little before she again arrived at the place whence she had returned. So she just kept on her journey and crossed the river.
So, having gone only a short distance farther on her way, she heard a man-being in the shrubbery say therefrom : "Ahem!" She of course paid no attention to him, but kept on her way, since her father had told her what would happen to her on the journej'. Thus, in this manner, she did nothing except hasten as she traveled on to her des- tination. Besides this, at times, another man-l)eing would say from out
tii'hno"" skarontakiis't
and
3 4
5
6
7
8
9
K)
11
12
13
U
ironwood (durable it tree)
u" iiivkaronto'te"- oterontoiini'Ti'
such it tree kind of it sapling
iotho"l\T
it flump
tkaie'iT .se";
indeed;
ia-'te"'
not at all
ton'nio"' tedjia'ro"' noiika'ti' e" ka'ti' karontawe"thar'"ho""."
.stands one by one
Wa'hen'ro"", ia'ke"': "' Ne" e"'. Id"'
He it said, itiseaid; "That there, I be- there it is
lieve. correct
se" tesaia'ta'ton-'o"'.-' E'tho'ne' ka'tf nen'
in- thou hast strayed At that time then now
deed (lost thy body)."
no'k' a're' tviako'ten'tio"\
and also again she started away.
Nakwfr' ki*' a' re' o'.sthon''ha" o'k' thiiotenVkwii'ten'tio"' no'k^
toiitaiefits'ne^'te'
thence she descended again
The very I again
believe
lo .saionwe'
again there she arrived
it small (is) only it sun has moved )»ut
dji' noil' we' tetiakok'to"', o'k' ka'tf
where place thence she had only, so then
returned,
na e
that there one
e're"' ci'ie"' wa tieia'^hiiVke'.
beyond there she she crossed the stream, kept going
Lr' ka'tr so'djf i'no"" thiieiakawe'no"" neiT ka'tf iakothon'te'
Not so then so very far thither had she gone now m) then >'Iie 't hears
(too much)
rofi'kwe^ o'ska'wako"* taimta'tf ta'ben'ro"': " Hefi'ni." la",
he a man- it shrubbery in thence he thence he it "Ahem." Not
being (is) spoke said:
ka'tr othe'no"' thiieiakotsteris'to". lako'tentioiT'ha'tie' neil' jie"',
so then anything thither did she heed She kept on going now that.
give.
a'se'ke"*' ne' ro'ni"ha' te^shako'hro'ri" dji' e" ne'*iawen'ne'.
he her lather
lie her had told it
where there so it will happen.
E" ka'tr
Thns so tlien
ionthaiii'ne".
slie her path movcci along.
ni'io't
so it
slnoil
Ne'
The
ne
tlle
<) 111
also
O K-
only
lie
the
iako'storoii'tie'
ne
the
o la
other
O K
onlv
stie liasteiie<l nn\\alTl
e"'s ne'
<-nst<ini- the
ne' dji'
the where
ron'kwe* ne'
he a the
man-being (is)
HEWITT]
MOHAWK VERSION
2<i9
of the shrubbery: "'Ahem!"' But she kept on her course, only hastening her pace as nuich as possible as she continued her journey. But when she had arri\ed near the point where she should leave the forest, she was surprised to see a man-being- coming toward her on the path, and he, when coming, at a distance began to talk, saying: '" Stand thou, for a short time. Rest thyself, for now thou must be wearied." But she acted as though she had not heard what he said, for she onlj' kept on walking. He gave up hope, because she would not even stop, so all that he then did was to mock her, saying: " Art thou not ashamed, since the man thou comest to seek is so old?" But, nevertheless, she did not stop. She did not change her course nor cease from moving onward, because her father had told her all that would happen to her while she trudged on her journey: this, then, is the reason that she did not stand. So then, after a while, she reached a grass}^ clearing— a
o'ska'wilko"'
it shrublKTV in
toiita'hefi'ro"':
thence he it said :
'Heii'm."
"Ahem."
No'k'
But
kato'ke"
it unchanged
(is).
ni'io't nitiakoie're"' ne' o'k' ne' iakostoron'tie' ne' dji'
the only the she hastened the where
so it stood
so she continued to do
she hastened onwiird
Ne' ka'tr
The so then
ne'
the
nen
now
ak'ta" ne'
nearly the
ki"
I he- lieve,
teia-
she
neiT
now
kot'ha'ha'kwe""hii'tie\
it path continues to travel onward.
ia taier'ho'tka we' wa'ontie're"' o'k' ka'ti' ne' roil'kwe' o'ha'ha
thither side she it forest she was surprised only so then the he a man-
would leave being (is)
ke-'sho"' tii're'. Ne' ka'ti' ne' she'ko"
SO thi-n the still
Ke a
short way
it path
niio're' ta're'
so it is thence he distant is coming
on along thence he The is coming.
no'k' taiio^thara'tie\ ra'to"': ^'Tes'ta'ne' na'he'Ti". Satonri.s'he"%
and thence he came he it is "Stand thou, a short length Thou thyself rest,
nen
now
ne'
the
thence he came
talking, saying:
"^'te' tesa'hwishe"'he'io"'."
a short length of time.
o""te' tesa"nwisiie""ne'io""." No'k' nakwa" dji' ni'io't
probably thou art weary (thy And the very where so it
strength is dead)." " stood
ia"' teiakothon'te\ ne' o'k' ne' iako'tention*'ha'tie\ Wa'-
not she it hears, the only the she keeps on going Ht
he"'nikon'ria'ke' ia'' se''
failed in his purpose not indeed (he his mind broke)
sashakote"hjVta'nio"\ ra'to"':
he taunted her with shame he it said : repeatedly,
ne' wa'tsenien"te\" No'k'
the thou him goest to And, seek."
she keeps on going onward.
tha'taieta"ne\ No'k' ne' o'k'
there she did stand. But the only
ne
the
'la" tesate"lie"'se' e
•Not
I be- lieve,
art thou of thyself thus, ashamed"
ill ' ' tha'teiakotiV'o"
not there she did stand.
nitiakoie're"' iako'tentioii'ha'tie', a'se'ke"" ro'ni"hri'
because
90 she continues she keeps on going
to do onward,
se" wtV'hr te'shako'hro'ri' dji'
indeed verily he it her told where
e"iontha'hi'ne\ ne' ka'tf kari'hon'ni
she will be travel- the so then it it causes ing.
he her father
nihoksten''a'
so he old I, is)
. Kato'ke"',
One certain way
akwe'ko"
it all
ne
so it will happen the
serially
ia" tha'teiakota"o"
not she did stand.
dji' e"
where there
'■. No'k-
Ami
1
2 3
5
6
7
8
9
in
11
12
13
14
270
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
clearing that was very large — in the center of which there lay a village, and the lodge of the chief of these people stood just in the middle of that village. Thither, then, to that place she went. And when she arrived at the place where stood his lodge, she kept right on and entered it. In the center of the lodge the tire burned, and on both sides of the fire were raised beds of mats. There the chief lay. She went on and placed beside him her basket of bread, and she said: "We two marry." So he spoke in reply saying: "Do thou sit on the other side of the fire.'' Thus, then, it came to pass, that they two had the fire between them, and besides this they uttered not a word together even until it became dark. Then, when the time came, after dark, that people retire to .sleep habitually, he made up his mat bed. After finishing it he made her a mat l)ed at the foot of his. He then said: "Thou shalt lie here." So thereupon she la}' down there, and he
8
9
10 11
12
13 U
Just it tieki in the middle of
ha'kare' nen' iae'hfMlta'ra"ne" kii'hentowa'ne"'. Sha'teka"hent'he°'
after a now tliither she it field it large field
time reached (is)
e" tkana'taie"' tii'hno"" ne' ronwakowa'ne"' nakwa'
there there it besides the their chief the very village lies
nat'he"' noii'we' ni'hono""sote'. E" ka'tf niia'ha'e"'. Ne' nefi'
of place there his lodge There so then thither she The now
sha'teka-
just it village in the middle
there his lodge stands.
thither she went.
ka'tf dji' ia'ha"onwe' ne' dji' rono''"sote' o'k' ci'ie"" tii'hno""
so then where there she the where his lodge stands only just she besides
arrived kept going
ia'hoiita'weia te\ Sha"tekano°s'he"' niiotek'ha" ta'hno"'' tedjia-
thither she entered it. Just in the middle of there it burns and on both
the lodge
ro""kwe"- nakadjie°"hati' kanak'taie"'. E'tho" raiiVtioii'm',
sides such it the fireside of it couch (or bed) There his body lay.
lay. supine,
wa'honwa''theraien"ha'se' ne' kana'taro"k tii'hno""
she set the basket for him the it bread and
" Wa'ofikeni'niake'."
Thou and I marry now."
o'k' ci'ie"'
just just she kept going
she it said:
ka'tr
so then
wa'hen'ro"':
he it -said :
Ta'hata'tr
He replied
" E're"' na kadjie"'^hati^ kasatie"^'." E-' ka'tf na'a'we"' wivtni
"Yonder such it fire side of there do thou There so then
djie"''honte'
between them
so it they it
sit." happened fire had
"♦^""' ta'hno"" ia" he"'ska- tha teshoti"thare' o'k' e"
besides not one did they talk together only there
(it is) " again
hia'okara"hwe'. Ne' ka'ti' ne' dji' nen' ia'ka"hewe' ne' dji'
it became evening. The so then the where now it was time the where
nitio'kara"o°' ne' nefi' dji' niiako'ta's nen' wa'hatennitska-
there it is far in the now where there they goto now
the evening sleep customarily
ra'.seron'ni'. Wa'ha".sa" e'tho'ne' neiT wa'shakotska'r'ha'se' dji'
his mat. He it finished at that now he it mat her spread for where
time
ia'te^ha^sl'taie"'. Ne' ka'ti^ wa^hen'ro"- : ^' Ke"^' e"^sa'rate'."
there his feet lie. The so then he it said : "Here thou shalt lie."
he prepared for himself
HEmTT]
MOHAWK VERSION
271
also la}' down. They did not lie together; they only placed their feet tog-ether [sole to sole].
And when morning dawned, the}' two then arose. And now he himself kindled a fire, and when he had finished making the fire he then ero.ssed the threshold into another room; he then came out bear- ing an onora [string of ears] of white corn. He said: '"Do thou work. It is customary that one who is living among the people of her spouse uiust work. Thou must make nuish of hulled corn." So she thereupon shelled the coi'n, and he himself went to bring water. He also got a pot, a pot that belonged to him, and that was very large. He poured the water into the pot and hung it over the fire.
And when she had finished shelling the corn, she hulled it, parboiling the corn in the water. And when the corn was parboiled, she then poured the grains into a mortar. She then got the pestle from where
E'tho'ne'
At that time
wii'ha'rate'
he lav down.
ka'tf nen' e" wa'on'rate' no'k' ho'nf ne' raori''ha"
so then now there she lay down but also the he himself
la" te'honnara'to"', ne'
Not they did lie together, the
o'k'
only
No'k'
But
ra'o"'ha'
he himself
e'tho'ne'
at that time
stake ii'ra*
grain
Iakoio"te'
One labors
ne' nen' ca'or'he"''ne" nen'
the now it became day- now
light
wii'hate'ka'te'. Ne' ka'tf
he it fire kindled. The so then
ne' wa'tiara'sitari'ke'.
the they joined their feet
(sole to sole J.
wa'hiatkets'ko'. Nen' ne'
they two raised Now the
themselves.
ne' nen' ca'hadjie"'hi"sa'
the now he it fire finished
Now
we""to"-."
by parboiling."
ia'tha'nho"hii:i'ke'
thither lie it threshold crossed
shanore°'ha'wi',
he string of corn brought.
e^'s ne' ie'hne"'hwa''she"'
custom- the she lives in the family of arily (her) spouse.
E'tho'ne' ka'ti' nen'
At that time so then now
oa'tonta'hiiia'ke"''no' :
thence he came forth again
Neil' wa'hen'ro"'
he it said:
;kano'ra'^
one string of com
one -
it white
E-sdjiskon'ni'
Thou must make mush
wiVeue^staroii'ko',
she it corn shelled,
"Saio"te"'.
"Do thou labor.
kane"'hana-
it corn softened (soaked )
no'k' ne'
but the
ra'o"'hiV wa"ha'hnekako''ha- tii'hno"'' ia'hanivdja'ko' ne' raon'ta'k
he himelf he water went to fetch besides there belt kettlegot, the his pot
kanadjowa'ne"', tirhno"'' wa'ha'hneki'ha're"'.
it kettle large and he it liquid hung (over
the fire).
No'k' ne' nen' cae's'iV wa'ene"stai'on'ko'
And the now
wherein she finished it
she it corn shelled
ene"stana'we"'te'
she it corn softened by parboiling
o'ni'
also
it mortar in
waet'he'te'.
she it pounded.
e'tho'ne' wa'-
at that time
no'k' ne' nen' ca kane"stana'we"' e'tho'ne'
but the now wherein it corn became at that
soft by parboiling time
ia'ene^sta'wero"', nen' ia'ecica'tota'ko' neii'
there she it corn now she it pestle took from now
grains poured, an upright position
E"'ska' o'k' taiecica"te"'te' no'k' wiVethe'se-
One only, she it pestle and she finished
just brought down
3
5 6
7 8 9
10 11 12 13 li
272
IBOQUOIAN COSMOLOGY
[ETH. ANN. 21
it .stood, and pounded the corn to mesil. She In'ought the pestle down only once, and the meal was finished. The chief marveled at this, for he had never seen one make meal in so short a time. When she finished the meal, the water in the pot which he had hung over the fire was boiling. She, thereupon, of course, was about to put the meal into it, but he said: "Do thou remove thj- garments.'' So she then divested herself of her garments. She finished this work, and then put the meal into the water. Now she stirred it, using a pot stick for the purpose. But the man himself lay alongside on the mat bed. having his eyes fixed upon her as .she worked. So, of cour.se, as the mush continually spattered, drops of it fell continually in divers places on her, all along her naked body. But she acted just as though .she did not feel this. When the mush was sufficiently cooked, her whole naked })od\' was fully bespattered with mush. At this moment he him.self now removed the pot from the fire, and then, moreover, he opened a door not far away and said: "M}' .slaves,
ri".sa'. Wa'rori'hwane'hra'ko' ne' dji' ia" nonwen'to"'
it meal. He it matter marveled at the where not ever
te'hotka"tho'" ne'
ho it has looked at thu
niio'sno're' :xiethe\seri''sa\ Ne' ka'tf ne'
so it is rapid one it mea! could finish. The sothen the
nen' ca'ethe'seri''sa" nen' teio'hnekon'tie\se' ne' rona'dji"hare\
now wherein it meal she now it boils (casts liquid to the he kettle has hungup,
finished and fro)
Neil' wa"hr nen' ie'^ethe'sero'^hwe'. wa''hen'ro"': '''Satseronnia'-
Now verily now thither she it meal will he it said: "Do thou thy
immerse. garments
oion'ko'/' E'tho'ne' ka'tf nen' wa'ontseronnia''cion'ko\ Wa'e'sa'
remove." At that time sothen lunv she her garments removed. She it
finished
e'tho'ne' nen' iiVethe'sero"hwe' nen' teionwen'rie' ka^'serawtMl'rie'
low she it stirred it pot stick
now
thither she it meal immersed
^ at that time
^ ioiits'tha. No'k' ne' ra'o"'hrf kanakta'ke' ne' thaiation'nr
' she it uses And the he himself it couch on the there his body lay
supine
te'shakokan'ere' nen' iakoio"te\ Ne' ka'tf ne' dji' watdjis-
*- he her watched now sheisworking. The sothen the where it
kwuton'kwas iako'stara'ra'sero"' ne' ie''haie"''sa'ke"sho"\ Nakwa"
•' mu---h sputters it drop impinges the her naked body on along. The very
on her serially
dji' ni'io't ne' ia" teiakoterien'tare". la'tkaie'iT wa'kadjis'kwarr
lU where so it is the not she it knew. It sufficient it mush was cooked
fstands) (is)
neiT ne' nakwa" o'k' dji' niiehaie^^sa' iodjis'kware'. E'tho'ne'
11 now tlie the very just whrro so ht-r naked it mush is present. At that
body large (is) time
nen' ra'o"'ha' wa^haniVdji'hara'ko\ nen' ta'hno""' ke"" noii'we'
12 now he himself he unhung the kettle, now and here the place
(besides)
ia'ha'n'hoton'ko' ta'huo"" wti'hen'ro"': "Aketsene""sho"' ka'seneS"
18 there he moved the and he it said: "My slaves each one do ye two
door-flap aside come."
MOHAWK VERSION
273
do ye two como hithor." Thereupon thence emerged two animals; they were two large dogs. He .said: '• Do ye two wipe fi'om along her naked body the mush spots that have fallen on her." Thereupon his slaves, two individuals in number, and besides of equal size, went thither to the place where she was standing. Now, of course, they two licked her naked body many times in many places. But, it is said, their two tongues were so sharp that it was just as if one should draw a hot rod along over her naked l>ody. It is said that wherevm- they two licked the blood came at once. So it is said that when the}' two had finished this work, she stood there bathed in blood. He thereupon said: '"Now, do thou dress thj'self again." And she did redress herself. But, it is said, he said to his two slaves: "Come, my slaves, do ye two eat, for now the food that was made for you is cooked." So then the two beasts ate. And when the}' two had
E" ka'tr takeniia'ke'^'ne' teknikowa'ne"' e'r'ha'r. Wa'hen'ro"':
Theru sothen thence they two they two hirge are dog(s). ^ He it said:
came fortli
"• Sasenira'ke'f ( t ofisasenira'ke'w) " ie4iaiensa'ke'''.sho"' iodjiskware'-
lier naked body on along
'Do ye two wipe it away again
i"\" E'tho'nc"
sever- ally."
At that time
ne' raotsene^'o'konVi*
the his slaves individually
it mush is be spattered
tekeniia".she
they two individ- uals in number
lien
now
ta'hno"" dji' na'tekenikowa'ne"' e" niia''ha'kene' ne' dji'
and where so they two (are) large there just thither they the where
two went
i'tiete', iieu' se" o'k' wiVhi' wa'akoti'haie"'8akanent'ho"\ E" se"
there she stood,
deed
verily
they her naked body licked repeatedly. There in- deed,
ia'ke"' niionen'iuV'sate't dji' ni'io't ne' iorofiwaratari'^he"' e*'
it is said, so their tongues sharp where so it is
(are)
naoiltaie'sere' ie'haie"'sa'ke''.^ho"\
so it one would her naked body along on.
draw along
non'we' nakaka'nonte*' nakwa''' o'k
ne'
the
custom- aril v,
it rod hot (is)
ia'ke"'
it issaid,
ne
the
tliu place
kwe""sote'.
forth.
E'tho'ne'
At that time
I they licked
"\ ne'
id, the
E^ho'ne^
At that time
the very
just there
kanekwe"'sara'tie'
it blood came along with it.
there
dji'
where
Ne'
The
nen
now
ca'keni"sa'
they t«o it finished
nakwti" o'k' thidjene-
the very
she blood stood
nen' saiontseroii'nf.
now she herself again
dressed.
he it said;
No'k'
And
wa'ren"ha\se\ ia'ke"": "Aketsene"'okon"a",
he it said to them, itissaid: "My slaves individually,
onlv (just)
"Neil' sa.satseron'ni'.'"
"Now do thou thyself
dress again."
ne' raotsene"'okoii"!i'
the his slaves individually
hau", tedjitska"ho"".
come, do ye two eat.
Nen' wa"hr wa'ka'rl' ne'
Now, verily itiseooked the
ietchikhonnieii'ni'
she you two food has prepared for."
E'tho'ne' neiT
At that time now
1
2 3
4 5 6
7
8
9
10
11
12
13
n This is the more correct form nf tlie preceding term.
21 ETH— 03 ^18
274
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
finished eating, he said to them: "Now do ye two reenter the other room." Thereupon they two reentered the other room, and moreover he shut them up therein.
Then, it is reported, he said: "It is true, is it not, tliat thou desirest that thou and I should marry? So, now, thou and I do marry."
So tlien the tilings that came to pass as they did during the time she was there were all known to her beforehand, because her father had indeed foretold all these things to her; hence she was able with fortitude to suffer the burns without flinching, when the nuish spat- tered on her while she was cooking. If she had flinched when the drops of hot mush fell on her, he would have said to her: "I do not believe that it is true that it is thy wish that thou and I should marrj-." Besides this she bore with fortitude the pain at the time when the two
1
2 3
4
5 6
7 8 9 10 11 12 13 14
watkiatskfi'ho"'. No'k' ne'
tliey two (anim.) ate. And the
nen' ca'kenikhwen'trrne" wrrheii'ro"'
now they two it food finished he it said:
■Nen' ,ska'u'ho"hati' ion.sasadiiata'weia'te'." E'thone'
"Now beyond it door-
flap
ska'n'ho"hati' ionsakiata'weia"te*, neii' til'hno"" ionsashako'n'ho'to"'
ion.sasadjiata'weia'te'."
thither again do ye two enter."
At that time
nen
now
nen'
now
beyond the door Bap
E'tho'ne', ia'ke'
At that time, it is
said.
niti.saniko"'hro'te"' ne'
so thus thy mind (is) the
kind of
ni'niake'."
marry."
Ne' ka'tr ne' dji'
The .so then the where
thither they two entered, now
waMien'ro"':
he it said:
;lionkeni'niake\
thou-I should marry.
and thither again he tliem.
shut up,
"To'ke"ske' wa'^hf e'
na awe sero"
so it happened iteratively
ne'
the
Nen'
Now
dji'
where
ka'tr
SO then
erily thus
vra'onke-
thou-I do
uen
now
na'he"' e"
length of there time
tiiakoterien'tare-, a'se^'ke"'' ne'
there she it knew of. because the
leia'ko. Akwe'ko"' o'hen'to"
there she Whole beforehand
arrived. (all) (in front)
ro'ni"ha" akwe'ko"' se'' te'shako'hro'ri' ne' kan'hon'ni'
heherfather all, indeed, he her told the it it caused
she herself nerved to endure it
ne' nen' ciiakodjisko"ho"% a'se-ke"'' to'ka' aonta-
she it mush boiled,
because
wa^ekwe'nf waontii'kats'tate' ne' dji' niio'tavi'iie"' caakodjis-
she it was able she herself nerved to the where so it hot (is) it her mush
to do
kwaton'ko^
spattered on
iakoto"''no"'
sbninlv from
a'hawen'ke',
he would have said,
ne
the
neiT caako'stara'ra'ne' ne' iodiiskwatari"he"'
now it drop her adhered to the it mush (is) iiot
I be- lieve:
aioiikeni'niake'."
thon-I should marry."
"la"
"Not
No'k'
And
ne'
the
to'ke"ske' e" tetisa'niko"-hro'te'
it is true thus such there thy mind is
kind of
o'nr ne' dji' wivonta'kats'tate' ne'
also the where she herself nerved the
to endure it
HEWITT] MOHAWK VERSION 275
dogs Ik-kcd the imish from her body. If she had flinched to the point of refusing- to tinish her undertaking, it is also certain that he would have said: "It is of course not true that thou desirest that thou and 1 should marry."
And when his two l)easts iuid finished eating, he then, it is said, showed her just where his food \a,y. Thei-eupon she prepared it, and' when she had completed the preparation thereof, they two then ate the morning meal.
It is said that she passed three nights there, and thej' two did not once lie together. Only this was done, it is reported: When they two lay down to sleep, tiicy two placed their feet together, both placing theii- heads in opposite directions.
Then, it is said, on the third morning, he said: "Now thou shalt. again go thither to the place whence thou hast come. One basket of dried venison thou shalt bear thither on thy back by means of the foi-e-
nen' ne' shoiisaiakotidjiskokewa'nio"'. To'ka aontaiakoto""no""
now the again they (two) it mush in many places If she it hart shrunk troiii 1
wiped off of her.
ne' dji' ne' ;xiakokara'rerr'o"' ne' ki"' o'nf ne' a'ha'wenke":
the where the she it would have been tlie, I be- also the he would have 2
in fear of lieve, spid:
" la"' wa'"hr to'ke"ske' te'se're' aioiikeni'niake'."
"Not verily it is true thou it desirest thou-I sliould marry." '^
No'Iv' ne' nefi' ca'kenikhwen'tiVne' ne' raotsene"''okon''a" ,
4-
And the now they two their food finished the his slaves individunllv
e'tho'ne', ia'ke"', neiT wa'shakona'ton"ha'se' dji' non'we' ^
at that time, it is said. now he her it showed to where place
nikake"ro"' ne' rao'khwa'. E'tho'ne', neiT wa'ekwata'ko" dji'
so it is piled the his food. At that time now she it made ready where
niio'i'e' wa'e'sa' neii' wa'tiatska'iio"' ne' o'r'ho"'ke'ne'.
so it is dis- she it fin- now they two ate the it morning at. T
tant ished
'A"se"' ia'ke"' naoiinoii'wete' tii'hno"" ia"' e'"'ska' te'hofina-
. Three, it is said, .so she stayed over the and not one they did lie '^
night (time)
ra'to"". Ne' o'k" e'"s ia'ke"' ne' wa'tiarti'.sitari'ke' ne' dji'
together. The only custom- it is said the they their feet joined the where !J
arily
wahoti'ta'we', tenidjia'ro"" e're"' nonka'ti' ia teniatkoiT'heii'.
they slept, Ijoth they two yonder side of it there they two their 1'.'
(elsewhere) heads rest.
Ne' ka'tf ia'ke"' ne'ne' o'r'ho^'ke'ne' neiT wa'hen'ro"';
Tlie so then it is said, the that morning in now heitsaiil: H
"Neii' e" ie""se"'se' ne' dji' non'we" ti.sa'teil'tio"". Sewa'the'rat
"Now there there again the where the i>lace just thou didst depart. One it basket 12 thou shalt go
ne' iofitke'tats'tha' o'sken'nonto"' tekaia'taneta"kwe"' io'wa'riit'he"'
the one uses it to carry it deer one its body has unlined it meat (is) dry 13
by the forehead strap (from fat)
ie"'se"satke"tate'. E"khe'wara'nonte' ne' soiikwe'ta'. No'k' ho'ni"
thither thou it wilt bear I them meat will give the thy people. And also 14
by the forehead strap.
276
IROQITOIAN COSMOLOGY
(ETH. ANN. 21
head strap. I will give some meat to thy people. Moreover, the entire \ilhioe of people with whom tliou dwellest in one place must all share alike in the di\ ision of the meat when thou arrivest thei-e."
Thereupon, it is told, he dindied up aho\'e and drew down quarters of meat that had been di'ied. It is said that lie piled it \-erv liii>-h in the lodge Ix'fore he descended. He then put the meat into her burden tjasket until it was full. Then, it is told, he took up the basket, and he shook the basket to pack tiie meat close. It actuallj- did settle so uuich. it is told, that there was l)ut a small (juaiitity [apparently! in the basket. Now, lie again began to put meat into the basket. It was again hlled. And he again shook it to cause it to setth>, and again it settled until it occupied but a very small space in the basket. Thus he used all the meat tlirown down, and yet the basket was not full. Thrice, it is tokl. he drew down the ([uarters of
ne' o'k' iekanatakwe'ko"' ne' skifne' ti.sewanak'ere' akwe'ko"'
the
only
just it village whole
the
one in (place)
just there ye dwiOl
sha'te"ia'wC>nne' e"'hatiia'kho"' ne' o'wii'ro"' ne' neiT ii''""se"sewe'".
equal it shall hapr''!! theylm.iit the it meal the now
they (ni. I it will share
E'tho'ne". ia'ke"". neiT
At that time, it is said, now
tliere thou wilt arrive."
itXiiarat'he"' e'neke"" ta*ha"wa'rani".se-
thither he elimla-d high(plaeet lie quarters
re'^te' ne' io'wa'rat'he"'. A'e're"', ia'ke"'. naotofiwes'ha'ne" ne'
it meat dry (is t. Far ycaider, it is said. it jiile Iieeame large the
of meat the jrot down
kano""'sako'"
It lodge in
ra'ko"' ne'
basket in the
wa'ka'na'ne".
it it filled.
ne
the
toiita"hats'nt:^"'te". E'tho'ne" neiT ako'the-
thenee he descended. .Vt that time now he her
iofitke'tats'tha' e"
there
one uses it to bear it by the forehead strap
E'tho'ne' ne'
At that time the.
la'l
wa'hii'wa'ra'ta' dji' niio're'
he placed the meat where so it is
in (it) distant
, wa'tha'thera"kwe' tii'hno""
he it basket took up
and
wa'tha'therakareiT'ro"'
he liasket rocked from side to side
10 11
12
13
ifrha'djio'roke'. To'ke"ske"
he it caused to settle It is true,
down.
onta'djio'roke'. nakwa" o'sthoiT'ha' o'k' te'tkiire'.
it itself settled, the very it small is only there it is
present (is left).
tonta'hata".sawe"' sa'ha'wa'ni'ta' ne' a'thera'ko"'.
there again he began again he it meat the it basket in.
put into
a're'. E'tho'ne' neiT a're' .sii'ha'djio'roke' ne'
once At that time now again again he it caused to the
more. settle
o'sthon"ha' o'k" te'tkare". E" thiia'ha's'tl'te' ne'
it small is only there it re- Thus. until he used it all the
mains ^is left).
teiona'non"o"\ 'A'".se"', ia'ke"" naiia'teratste" taiia"wa"riini'sere""te'
It it filled. Three, itissai<l, ?o he repeated it he got down quarters of meat
it is .said,
Neil' a're'
Now again
Saka'na'ne"
.^gain it liecame
full
a're" nakwsi"
again the very
o'wa'ro"' ia"
it meat not
MOHAWK VERSION
277
meat, and each time, it is said, did the moat nearly till the lodge. Not until then wa.s the ba.sket tilled. So then, when the l)a.sket wa.s full, it is told, he said: " When thou arrivest there, thou and the inhab- itants of the plaec must assem))le in eouneil, and the meat shall tie equally divided among you. Moreover, thou must tell them that they se\'erally must remo\-e the thatched roofs from their lodges when the evening darkness comes, and that they must severally go out of them. And they must store all the corn [hailj that will fall in the lodges, for, indeed, vei'ily, it will rain corn [hail] this very night when thou arrivest there. So now thou must bear on thy back l)v lueans of the forehead strap this basket of dried venison." Thereupon he took up the basket for her, and he said: "Thou nmst carefully adjust the burden strap in the proper place, because it will then not be possiljle for thee to move the burden sti-ap to a new place, no matter how tired soever
|
Tho"ha' e"'s. |
ia'ke"', wa'ka'na'ne'' ne' dii' nikano""sa\ OiTwa' |
1 |
|
|
Xearly usually, it is said. |
it it filled the where soit lodge Just now |
||
|
large (isi. |
|||
|
wa ka'na'ne'. |
Ne' ka'ti' |
ne' nefi' ca'kfi'na'ne' e'tho'ne\ ia'k?"". |
2 |
|
it it filled. |
The sn then |
the now just it was filled at that time. it is said. |
|
|
wa'heil'ro"": |
■'Ne' nefi |
ie"'se"sewe" e"ietchiiatkennis\i"te' ne' |
3 |
|
he it said: |
"The now |
tliere thou wilt they you shall assemble in ttie |
|
|
arrive eouneil |
|||
|
ienak'ere' |
tii'hno"" |
e''ietchiiak'hon'"ha'se' ne' oVri"ro"". |
i |
|
they dwell |
and |
they it shall divide among the it meat, you |
|
|
8ha'te''iawen'ne' akwe' |
ko"'. Ta'hno"" e"ietchi'hro'rr ne' |
5 |
|
|
equal so it will |
all. |
And will one-you tell the |
|
|
happen |
|||
|
e"io"skwa'ron |
ko' ne' dji |
iakono"'.so'to"' ne' nen' e"tio'kara'hwe' |
6 |
will they removL' bark- the where their loriges stand the now again will it become roofs severally dark
ne' o'ni' ne' e"ieiaken"sero"\ Ne' akwe'ko"^ e"ionteweien'to'"
the also the they will go out of doors. The all they it will care for
ne' o'ne"ste' ne' kano"''sako"' e"kake*ron'ta'ne\ a'se'ke"'' ne'
the it lodge in it will pile up, becau-'^e the
the (it corn) hail
se"' wiVhr
in- verily deed
ne' nen'
the now
ke.""i'kt"'
this it is
ne' o'ne"ste'
the I it cnrii)
hail
ie'^^se^'sewe'.
there thou wilt arrive.
o^skennon'to"'
It deer
e loKen nore
will it rain
ne'ne^ dji' wa'son'tate'
where
the that
it night (is) extant
Nen
Now
ka'tr
SO then
wtVte '.shako' thera"kwe"' no'
he it basket for her took up the
io'wa'rat'he"'."'
it meat (is) dry."
\vri'hr*n'io
lie It said:
ie"'se'sata'therake"'tate'
thither again tlmii wilt bear lit i
basket on thy back by tlie
forehead strap
E'tho'ne' nen'
At that time now
O ni
weien'to'" dji' nofi'we' ne"watke^to"hetste\
with care where place it furehead strap will pass,
''Akwjl'' kasate-
" Very do thoii it do
a'se'ke"" ia*' .se"
in- deed
in an- tnou it it forehead
other straj) shalt move,
place
it matters not
so thou wilt die in thy
strength become
wearied
Id
11 1-2 18 14
278
lEOQUOIAN COSMOLOGY
[eth. anx. 21
thou iiiaycst become, until thou indeed arrivest there. Now, at tliat time thou must remove thy burden." So then, when she had com- pleted her preparations, she adjusted the burden strap so that it passed over her forehead at the fittest point. She then said: '' Now I believe I have completed my i)reparations, as well as chosen just whei-e the burden strap shall pass." Thereupon he released his hands from holding' up the basket for her. and noM*. moreover, she started on her journey homeward.
Now, moreover, the basket she canii'd on her back was not at all heav}'. But when she had gone i)erhaps one-half of the way })ack on her journey, the liurden began to lie heavy in a small measure. Then, as she continued her journey, it gradually became heavier. The instant she reached the inside of the lodge, the burden strap became detached and the basket fell to the ground, and the dried meat fell out of it. The meat tilled the space within the lodge, for did she not bring much
dji'
niio re se
where so it is indeed
distant
e"'se'satke'trr'sr." Ne'
thou wilt tako it from The
bearing it on tliy l^aek by the loreheiid strap."
wiVekwatu'ko' dji''
wheru
wa"hr
verily
ka'tr
su then
ie"'se"sewe",
there thou wilt arrive.
E'tho'ue'
At that time
nen
now
ue
the
dji'
where
nen
now
wil'eweiennen'ta'ne'
she task completed
nofi'we'' ne'^watke'to^hetste"
the place
she it adjusted will; care
ki" wa'keweienneil'ta'ne' dji'
I be- I it task have completed where
lieve,
wa"ha"tkaVe' ne' dji'
he it let go the where
there it foiehead strap will pass
wa 1 ro :
she it said;
" Nen',
" Now,
E'tho'ne'
At that time
nofi'we' ne"watke'to''hetste\"
the plaee there it forehead straj* will
pass."
ro'therakarii'tato"' ta'hno"''
he it basket held up and
e'tho'ne'
at that time
Nen'
Now
To'ka'
If
nen
now
sale" ' ten' ti'.
she started home- ward.
tirhuo""' ia"
and not
othe'no""
anything
o''"te'' shivtewa'sen'no"' dji'
perhaps just it (is) middle where
teiok'ste' saiorita'therake''tate'.
it heavy is again shf it basket bears on iier
back by the forehead-strap.
niieiakawe'non
niio re
so It IS
distant
just there she had gone
9 10 11 12
tonta"'sawe'
there it began
niiako'teiltioiTha'tie"
just so slie traveled along
iofisaiera'ta'ne" nen'
wa'oksten"'ne'.
it heavy became.
there again slie stood
raien'ta'ne"
Ijasket fell
o'sthon"h;i
it (is) small
taioksteiT'sere'.
it beeame heavier increasingly.
ton"tke'totari"si"
it forehead-strap beeame unfastened
Ne'
The
ka'tr ne'
so tiien the
nen
now
dji'
where
la'tkaie'ri"
It KufRcient is
kano'-'sako"'
it lodge in
tiv'hno""'
and
oiiwerofi'tiVne"
it siiilled
tii"hno
and
ne
the
e'tfi'ke'
down, on the ground
io'wtVrat'he"^
it meat dry (is).
ia'ho"-the-
there it
Wa'ka^
It it tilled
13
\Va"ra na ne
with meat
lie
the
where
niionak'ta"
so its room large (is)
ne
the
kano"".sako"'
it lodge in.
E'.so" se"
Murh indeed
HEWITT] MOHAWK VERSIOlSr 279
meat on her back? For thrice, is it not true, he had pulled down meat in hi.s lodge when he was putting the meat into her basket at the time when he was making up her Ijurden ? It was then that she told them that they must remove the thatched roofs from their lodges when it became evening.
Then she said: "He has sent you some meat. Now then, my kins- folk, take up this meat lying in the lodge." Then at that time her people took up the dried meat, and so the}' all carried it away. She then said: " Ye must remove the thatched roofs from the lodges that severally belong to you the first time ye go to sleep, because my spouse has sent word that he will give you some white corn [white grains] during the tinie that ye will again be asleep. It will rain white grains while ye again are asleep." So, when it became dark,
wa"hf ne' djiakoVa'rake"te", a'se'ke"" 'a"se"' se" wa"hi'
verily the she meat bore on her hack because three indeed verily
by the forehead-strap,
na'hakiir'hate'nf ne' raono"'.sako"''' ne' nen' ca'ba wa'ra'ta' ne'
so many he turned the his lodge in the no\v since he meat placed the
(or threw) it down in it
ako'thera'ko''' ne' nen' sashakoTie'non'nie"'. E'tho'ne- ka'ti'
her basket in the now he it her burden made for. At that time so then
neiT wjvont'hro'rf ne' e"io"Sskwa'hron'ko' ne' dji' iako-
Dow she it told the they will (must) take off the where their
the bark-roof plurally
no"''so'to"' ne' nen' e"io'karaSsne"ha'".
lodges stand the now it will become some- O
])iurally what dark.
E'tho'ne' wai'ro"': ^'E'tehisewaVaranonte"'ha'tie\ Nen' ka'tf
6
7
At that she it said : " He meat you has sent along to. Now so then
time
ne' kwano^'kwe'o'ko"' te'sne'kwe' ke^'i'ke"' ka'wa'rake"hro'"
the ye my kindred do ye it takt* up this it (is) it meat lying in a
severally pile
kano""sako"\" Ta', e'tho'ne' neiT ne' akaonkwe'ta' nen'
it lodge in." So. at that now the her kindred now o
time
wa'tie'kwe' ne' io'wa'rat'he"'. Ne' ka'tf ne' neii' akwe'ko""'
they it took up the it meat dry (is). The so then the now all (it is) 9
iae'"ha\ve\ e'tho'ne' nen' wai'ro"': ^'E"tcia'skwa'hron'ko' ne'
thither they at that now she it said: "Ye will remove it bark- the LO
it Ijorc away, time roof plurally
dji' sewano"'so'to"' ne' e"twatie're"'te' nen' e"sewen'ta'we',
where your houses stand the it will be the first now ye will sleep, tl
one by one
a^se'ke"" raweii'ha'tie' ne' teiakeni'tero"' one/^'staken'ra' e"ietchi-
because he it said along, the one I with whom it corn white he you corn \.2
sent wortl abide
sewane'^^stanofi'te'. One"*staken'rrr e"ioken'iiore' dji' na'"he'
will give. It corn white it will rain where it lasts 13
(so long)
e"tcisewenta'seke\ "
again ye will sleep." 14
280
lEOyUuIAN COSMOLOGY
(ETH. ANN. 21
it showered corn [luiil| durinij' the entire night, and so hy this means they had much grain [hailj when diiy dawned.
Then, in truth, they removed the roofs from their several lodges, and they retired to sleep. So, when they awakened, in truth, then there was very much corn [iiailj lying in the lodges. The white corn [grain] lay above one's knees in depth. Thus lay the white corn, for so long as they slept it showered white corn [grain]. The reason that he gave her i)eople corn was })ecause he had espoused one of their people.
After a suitable time she started ))ack, going to the lodge of her spouse. Verily she again made the journey in the same time that it took her the first time she went thither. So then, when .she arrived there, she of course at that time related to him all that had happened
Ne' ka'tr
The ail then
ne
Uie
tai()kara'"hwe"
then it became dark
wa oken nore
it rained
o'ne"-ste'
a'sontakwe'ko"'. E"
it night entire. There
ka'tr
so then
it forn (hail)
iiofitoiitie'nVte' wti'rotine"''stakri'te"'ne'
it did it by this means
their corn (hail)became abundant for them
nen
now
it (became) morning.
To'ke"ske' ka'ti"
It is true
trta'we'.
fell asleep.
Ne'
The
then
ka'ti
wtVoiTskwa'hroii'ko''
they removed bark- ruof jiUirally
ihonsa'hati'ie'
nen
now
ne
iawe'towa'ne""
it is a quantity great
e" ni'tio'
there so it is deep
e" na"he'
there it lasted
so the
then
kano"^'sako"'
it lodge in
nen
now
ka'ie"'
it lay.
again they awoke
E'neke"'
Above
e'tho'ne'
at that time
to'ke-ske"
it is true
wiX'ho-
they
ka'ti'
so then
na'akok^\■ its' ■ hati'
so one's knee side of
ne
the
one"'staken'ra"
it corn white
a-se'ke""
because
dji'
where
na"he'
one"'staken'r!i'
it corn white
ioken'noro"'
it has rained.
it lasts (so long)
Ne' tiiori"hwa'
The it is reason
roti'ta's
they slept
wa'sha-
he it them
9 10 11 12 13 14 15
ka'o"" ne' o'ne"'ste' ne' akaonkwe'tir ne' dji'
gave to the it corn the her kindred the where
(hail)
ne' raonnofikwe'ta', tii'lmo"" ne"'tho' ni'hatiri'ho'te"
the his kindred, ami such .so their custom was.
rotinia'ko"'
they (are) married
Akwii'
Very
e'tho-
enough
dji'
na
''he' nen' saio"'ten'tr,
ne' dji' thono""sote' ne' ro'ne'.
the where there his lodge the he her There, I
stands spouse. believe,
ontha"ha'kwe' dji' ni'io't ne' tiiotiei'e""to"' e"
she went home
E" ki" a're'
again
her journey took wliere
so then the lun
sa4ionwa'"hro'iT
again she him told
so it stands
the
ciionsa lonwe .
there again she arrived.
akwe'ko"'
it all
dji'
where
so it wastirst
there
e-' ,siTie""te'
there again she went
mi"he' toflsai-
it lasts again she up
Ne'
The
Ta',
So,
e'tho'ne'
at that time
naawe'" sero
it happened serially
ca"e"^'te"
where she went.
wa"hr
verily
ne
the
dji'
where
nen
now
saie-
agaln
heavitt]
MOHAWK VERSION
281
to her during- her journey to iiiul from home. Of course they two now aliode together, for the reason, of eourse, that they two were espoused.
After a time he then said: •• 1 am ill." .So then, his people marveled at what he said, for the reason that they did not know what it was for one to )>e ill. So, th(>refore, at the time when they comprehendinl what had occurred in regard to him, tliey, of coarse, individually, as was cu.stomarv, .studied the matter, and informed the man who was ill what to do. It would seem, one would imagine, that his illness did not abate thereby, even though many ditl'erent persons made the attempt, and his recovery was yet an unaccomplished task. So thus it stood ; they continued to seek to divine his Word. Then, there- fore, when they failed to cure his illness, they questioned him, saying: "How, then, jjerhaps, may we do that thou mayest recover from thy
kwat'ho". Ta', nefi' ne"tho' ni'io't wiVhf ska"ne'
sheitvisitc-a. Sn. now thus soil verily tpgether
stands (at one)
ro'ne' se"' wa'"h]'.
hisspouse in- verily,
(she is) deed
A'kare' nen' wa'heu'ro"':
he it said:
nitero"'.
they two abode.
Wakeno"'hwak'tanr." Ta'
After a now
time
nen ne
no\v the
raonkwe'ta'
his people
" I am ill."
wa'hotine'hra'ko'
thev marveled
So,
ra'to"', a'se'ke"" ia"
he it said, because not
te'hatiiente'ri'
they it knew
O what
ne
the
ne'
the
e'tho'ne*
at that time
na'ho'te"'
such kind of thing
na'ho'te"' ne'
such kind of the
thing (it is)
dji'
where
aiakone"'liwak'te"
one should be ill.
Ne' ka'tf ne' dji' nen' wa'hoti''niko"'hraien'-
The so then the where now they it understood
ta'ne' dji' niioteri'hwatie're"' ne' rao"'ha'ke'. Nen' wa"hf
where so it matter was done the he himself at Now verily
(himself to).
shatiitftats'ho"' dji' e'"s ni'io't dji' te"-hai:rto're'te' Wii'ho"hro'ri"
they every person where custom- so it (is) where he it will judge of he him told
one by one arily
e"'s ne' rono'^hwak'tani" ne' dji' lurhfi'iere". la"' ho""tc"-ke"'
ens- the he is ill the where so he it should Not perhaps-is it
tomarily do.
ta'honsa'hrdeVen'ta'ne', wa"thonttenion'ko' ia"' ki" tewaa'to"'s
again he recovered his health, they took turns plurally
not, I
believe.
it it is able to do
aoiisa'haie'wen'ta'ne'. Ta', e" ni'io't hote""niote' e'tho' honwa-
should again he recover his So, thus so it (is) he it feast holds there they health.
wenni"saks. Ne' ka'tf a'kare' ne' dji' neiT wa'honnil'ta'ko'
.sought to divine his The so then after a the where now they it failed to do
Word continually. time
ne' aonsa'honwatcon'to"' e'tho'ne' nen' wa'honwari'hwanoii'to""se',
the again they his health at that now they him asked questions.
again they his health restore
at that
time
WiVhoilni'ro"':
thev it said;
•O"
■ What
ka'tr
so then
o""te' naiakwa'iere'
mav it be
so we it should do
ne
the
aon.sa'sie
again thou shouldst
3
i 5
♦i
7 8 9
10 11 12 13
U
282 IROQUOIAN COSMOLOGY Teth. anx.21
illness r Then he answered thoni. siiying: "1 am tliinkinu- that, per- haps, 1 should recover from my illness if ye would uproot the tree standing in my dooryard [on my shade], and if there beside the place from which ye uproot the tree I sliould lay myself in a position recumbent.''
So thereupon his people uprooted the tree that stood in ins door- yard. This tree belongf'd to tlu^ species wild cherry [dogwood: in Tus- carora, Isakwenne""ienthuc], and was constantly adorned with blossoms that gave light to the people dwelling there; for these flowers were white, and it was because of this that the blossoms gave light, and, therefore, the}' were the light orb [sun] of the people dwelling there.
So when they had uprooted the tree, he said to his spouse: •'Do thou spread for me something there beside the place where stood tiie tree." Thereupon she. in fact, spread something for him there, and
wen'tane'?" Ta', e'tho'ne', ia'ke"', thota'tf ne' o'nf wa'-
recover thy So, at that time, it is said, he replied the also he
health?"
hen'ro"': " I'ke're" o""te' aoiisakie'wen'ta'ne' to'ka' aesewaroii-
il said: " I it think it mav I would recover my if you it tree
be health should
tota'ko' ne' akwateiino'sera'ke' i'ke"' ke'r"hite', ta'hno"" e"
uproot the my yard in it is it tree stands, and there
ie"katia'tiofi'nite" ak'ta" dji' nofi'we' ne"sewaro3tota'ko'."
there I my body supine near where the place ye it tree will uproot."
will lay beside it
Ta', e'tho'ne' ne' raoiikwe'tii' wa'hatirontota'ko" ne' ke'r"hite'
So, at that the his people they it tree uprooted the it tree
time ' stands
ne' dji' raotefino'sera'ke', o'ra'to"'" na'karonto'te'" ne' ke'r''hite'
(') the where his yard in, it wild such it kind of the it tree
cherry tree (is) stands
tiio'tko'" iotci'tconte' ne', ia'ke"', teio'swathe"ta"ko"" ne' dji'
i always, it bears flower the. it is said, it causes it to be light the where
continuously as part of itself thereby
e" ratinak'ere': a'se'ke"" keiira'ke'" nikatcltco'te"' ne'
^ there thev dwell: because it white (is^ such it flower the
kind of (is)
aori"hwa' teio'swat'he' ne' aotcI'tcEi' ne' dji' keiira'ke"' ni'io't.
" its cause it (is1 light the its flowers the where it (is) white so it (is),
stands.
Ne' na" raotira"kwa' ne' e" nofi'we' ni'hatinak'ere'.
•^ - The that their it sun (is ) the there place just there they
it is dwell.
Ne' ka'tr ne' neiT ci'hotirontota'kwe"' wa''shakawe""ha'se'
■'■-'■ The so then the now they had uprooted the tree he her it said to
ne' ro'ne': '"E" ia'takitskar"ha'se" ak'ta' ne' dji' ke'r''hlta'-
^-^ the his "There thither do thou me near be- the where it tree
spouse: spread a mat for .side it
kwe'." E'tho'ne" to'ke"ske' e" ia'honwe"tskar"ha'se', tii'hno""
stood." At that time it is true there there she spread a mat for him, and
a Several different kinds of trees and plants are named by various narrators as the tree or pl«nt thus uprooted. Here the narrator Intended the dogwood, although he gave the name for wild cherry.
13
HEWITT] MOHAWK A'EBSION 283
he then lay down on what ^he had sjiread for him. And so. when he laj' there, he said to his spouse: "Here sit thou, beside my bodj'." Now at tliat time she did sit beside his body as he lay there. He then said to her: ''Do thou hang thy legs down into the abyss." For where they had uprooted the tree there came to be a deep hole, which extended through to the nether world, and the earth was uptui-ned about it.
That, then, it is true, came to pass, that wliile lie lay there his suffering was mitigated. All his people were assembled there, and iiioreo\er, they had their eye-i fixed on him as he lay there ill, mar- veling at this thing that had liefalleii him himself; for the people dwelling here did not know what it is to be ill. So then, when he had, seemingly, recovered from his illness, he turned himself over,
e'tho'ne" e" ifrha'rate" dji' iiofi'we' wa'horiwe"tskar"ha'se".
at that time there there he lay \\here the place she him mat spread for.
down
Ne' ka'tf wa"hi" ne' dji' neiT e" raiii'tiorrnf wa'shakawe"'-
The so then verily the where now tliere his Ijody was he her it said to
extended
'ha'se" ne' ro'ne': "Ke"" sa'tie'" kia tsik'tsi"." E'tho'ne" iien'
the his "Here do thou beside my At that time now
spouse: sit body."
to'ke"ske' e'' wa-oil'tie'" ne/ dji' raia'tak'tiV ue' dji' _|.
it is true there she set herself the where his body the where
beside'
rfiia tion'nf. Nefi' wiX'hen'ro"': " Lvtesatciii'no"'te' o'shon'wriko"',"" ^
his body was Now he it said: "Thither do thou Imiig it liole in,"
extended. thy legs
a'se'ke'"'' io'shonwe''o"\ ioto'"hwendjiate'tha'ro'" ne' dji' nika'- n
because it became a hole, it tore up the earth the where so it is
tens ne' e" tiio"'hwendjia'te'. ^
thick the there thither it earth stands forth.
Ne' ka'ti' wa^hf ne' dji' nefi' e*' raitVtion'ni' nen' ton-
The so then verily the where now there his body was now thence it
extended
tok'te"' ne' dji' ni'horo"4iia'ke'". Akwe'ko""^ ne' raonkwe'ta'
diminished the wheru so he is suffering. It all the his ]>eople
e" iakotkenni"so"" ne' o'ni' te'bonwakan'ere^ ne'
there they are assembled tlie also they walelied him
dji' rono"'hwak'tani' rotiri^hwane'hrako"o"'
where he is ill thev marveled at the matter
|
' ne' dji' |
ni'io't |
|
the where .so it is |
|
|
ne' dji' |
iiiioteri- |
|
the where |
sneh it |
|
matter |
|
|
te'hatiiente |
ri' ne' |
|
they knew it |
the |
3
8 9 10 11 12 13
'hwatie're'" ne' rao"'ha'ke'. a'se'ke"" ia'
liad taken the liimsell" to. because not
place
e'tho' thatinak'ere' o" ne' na'ho'te"' ne' aiakono'"hwak'te"'.
there there they dwell what the such kind the one should become ill.
it is of thing
Ne' ka'ti" iie' dji' nefi' anio" sa'haieVeii'ta'ne" ne' dji' ^ ,
The so then the where now seem- again he recovered the where
ingly his health
rono"'hwak'tani". e'tho'ne" nefi' wa'hatkar'hat'ho" tit'hno"" wii
he is 111. .\t that time now he turned over and he
15
284
IROQUOIAN COSMOLOGY
[F.TH. ANN. 2)
tuniiiii^' upon his side, iiiul then, ivstiiii;- iiiinse'lf on iiis dhows, he ut the same time looked into the hole. After a while he said; ■■ 1 )(> thou look thithor into the li()l(> to see what things arc oceurrino- tlici'e in yonder place."" He said this to his spouse. Thereupon she ))ent forward her body into tiie holi' and looked th<'rein. Whereujum he ]ilaced liis tinii;ers against tlie nape; of her neck and pusiied her, and she fell into the hole. Then he arose to a standing posture, and said to his people: "Now do ye replace the tree that ye have upr(x)ted. Here, vei'ily. it lies."" They iiuniediateiy i-eset the tree, .so that it stood just as it did befori^ the time they uprooted it.
But as to this woman-being, she of course fell into the hole, and kept falling- in the darkness tliereof. .Vfter a while she passed througli it. Now when siie had passed thi'ough tlie tliickness thereof to the other
'hatiatokonron'tate' tii'hno""' e'tho'ne' nen' wa thathio'soton'nio"
1 turiK'il liis Iifid.v on its sidu
ami
at tlmt time
e" iiVte-hakan'ere" ne' o'shon'wako""
IlitTo tliither lie looked the it hole in.
he rested un his elbows
A'kan
9 10 11 12 13 U
.\ ft era time
nen
now
wa'hen'ro"
he it said:
' la satkat'ho'
•Thither do thou look
ne
the
o'.shon'wako"\
it hole in.
O
what is it
na'ho'te"" nitiotie're".
ne
the
1 SI .
far yonder.'
Ne' wa'shakoiT'ha'se' ne'
such kind of thing
E'tho'ne" nen'
there so it is doing
iiVtiofitsa'liete'
thither she bent forward
ienia'ka'ronte'
The ho said to her
o'shofi'wako" e"
it hole in there
ro ne .
the his At that now
spouse. time
iii'teiekan'ere'. E'tho'ne" dji'
thither she was -\t that where
looking. time
e"' ia'thennisno"'sa're"" no'k" iaNhako'reke'
her nape of the there there he plaecd his and thither he her
need; (is) ' lingers pushed
tsl'hno""' o'shon'wako"" i;i"eia"'te"'. E'tho'ne" neiT sa'hatkets'ko'
and it hole in Ihither her \t that now again he arose
body fell. time
tii'hno"" wa''shakawe""ha'.se* ne' raonkwe'ta": "Nen'
and he said to them the his people: -Now
saswaron-
agaiii do ve .set
kfi'ie"'." P:'tho'ne'
it lies."
At that time
to'te'" ne' sewarontota'kwe"'. Ke""' wa''hi"
up (the) the ve tree have uprooteil Here verily
tree
nen' .sfrhatironto'te"". Akwa'' o'k" he'' ni'tcio't ne' dji' niio'-
now again thev it tree Verily just thus so it again the where soil
set up. (is)
ton'ne' are'kho' ci'hotirontota'kw6"'.
was before they it tree had
uprooted.
Ne' wil"hi' ke"'i'ke"' iakoii'kwe' neiT wa'-hi' na" ne'' ia'eia'-
The verilv this it is she a man- now verilv that the thither
being one that her
te""ne' o'shon'wako"' tiio'kara's wii'eia'ton'tie'. A'kare' neii' ia'tion-
bodvfell it hole in there it is thither her body After a now thither
dark floated. time she
to''hetste' nen' wa''hi" i:i'eia'ke""ne' ne' dji' nika'teiis ne' e"
passed out of it
thither she emerged
the w'here
so It IS
thick
the there
HEWITT]
MOHAWK VERSION
285
world, ahe of course looked about her in all directions, and saw on all sides of her that e\-ervthing was l)lue in color; that there was nothing; else for her to see. She knew nothing of what would, ]ierhaps, happen to her, for she did nt)t cease from falling. But after a time she looked and saw something; but she knew nothing of the thing she saw. But, verily, she now indeed was looking on a great expanse of water, albeit she herself did not know what it was.
So this is what she saw: On the surface of the watei', floating about hither and thither, like veritable canoes, were all forms and kinds of ducks (waterfowl). Thereupon Loon noticed her, and he suddenly shouted, saying: '*A man-lieing. a female one is coming up from the depths of the water." Then Bittern spoke in turn, saying: "She is not indeed coming up out of the depths of the water." He said: "" She is indeed falling from above." Whei'eupon
tiio"'hwendiia'te". Nen' wa"hi' wa'tiontka'thofinion"hwe' tii'hno""'
Xo\v verily she did look about in all and
there it earth ptanrlv fortli.
wa'e'ke"' o'k'
she it saw only
lii" othe'no""
Not anything
she did look about in all direetions
ne' o'k' ne' oron'"hia" ni'io't.
the only the it blue sky
tha'tetcio'kwata'se
just it it surrounds eoni- pletely
o'ia' thaioiitkafho'. la" othe'no"" teiakoterien'
other she it eould see. Not anything she knows it
so it (is), stands.
tare"
ki" o'k' o'^'te' ne"iakoia'ta'wefine
wliat, I be- lieve.
O K
i.ul
perhaps
a'se'ke""' o'k' tiio-
because oiilv it
tkonta'''kwe"" ieia'ton'tie".
eontinnes her body is
falling.
ki"', o'k' nitiotie're"'. la'
tiily so it is done (it Not
so it her body will happen to,
No'k' a'kare" neiT ia'ontkat'ho"
And
O
after a time
I be liev
so it is done (it state of tilings isi
ho'te"" ia'oiitkat'ho".
kind of thither she it saw. thing
ia"teiekan'ere" no'k
ow thithershe looked what
(to see) it is,
othe'no"" teiakoteriefi'tare" dji' na'-
anything she it knows ^vhere such
No'k" neiT se"' wa'iif"
And now indeed verily
ne
the
thither she it saw
and
belieye
ne
the
akao"''ha"
she herself
ka'hnekowa'ne"'
it great (water) liquid
ia" teieiefite'ri'
not she knows it
ne' na'ho'te"".
the such kind of thing.
Ne' ka'tf ne'
The so then tht
ka'sora'tsera'ke".
kind of duck in number.
wa'tho'hen're'te",
he shouted.
o'hneka'ke'
it water on
ioti'honwa'keronnionne"se" niifi'te-
all it
they boats drift about plurally from place to place
El"tho'ne" ne' Tconniatareii'to"' ne' wa'hat'toke"
the I.oon the he it noticed
M that time
wa'hefi'ro"": "On'kwe" ta'ie"" kanon'wako"*.""
he it said :
No'k' e'tho'ne"
And at that
time
kanon'wako"" thontu'ie""
"A man- being
Te'ka"ho"" ta'hata'ti".
Bittern he replied.
it water in the depths of
thence does she come."
Wa'hen'ro"':
He It said :
she is coming
wri'hen'i'o"
he it said :
"E'neke"'
"Above
it water in the depths of."
• la'
'Not
se"
in- deed
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9
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11
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se ' taieia -
indeed thence her -L-i bodv
286
IROQUOIAN COSMOLOGY
[ETH. ANN. il
they held u council to decide what they .should do to pi-(i\idc for her welfare. They finally decided to invite the Great Turtle to come. Loon thereupon said to him: '"Thou shouldst float thy body above the place where thou art in the depths of the wat<>r." In the first place, they sent a large number of ducks of various kinds. These flew and elevated themselves in a very compact body and went up to meet her on high. And on their backs, thereupon did her l)ody alight. Then slowly they descended, bearing her body on their backs.
Great Turtle had satisfacfoiily caused his carapace to float. There upon his back they placed her. Then Loon said: "Come, ye who are deep divers, which one of you is able to dive so as to fetch up earth?" Thereupon one by one they severally dived into the water. It was at
toii'tie .
is drifting."
E'tho'ne'
At that time
neiT wri'hatitcie"'ha'ie"' ne' dji'
now thev held a council the where
iia'hati'iere'
so thev should doit
ne' dji' a'shakonateweiefi'to"'.
the where tliey her should prepare for.
Rania'te°'ko'wa'
he Great Turtle
Tcoiiniatarefi'to"'
Loon
ia'honwaro"'ie""hare',
thence thev invited him,
la thotiri'hwaien'tii'se'
There they decided for them- selves
e'tho'ne' ka'ti"
so then
at that time
nen
now
wii'hefi'ro"
he it said :
•A'satia'takenV'kwe' ne'
the
ne
the
ne'
the
clji'
win -re
7
8
9
10
11
ke"" sl'tero"' kanon'wako"'."
here thnu art, it water
(sittust) depths of."
nie'te' iotitio'kowa'ne"' ne
sent they are a large body tlie
wa'korithrira'tute' tirhiio"*'
they themselves eaused and
to ascend
*' Thou thy body shouldst cause to float
No'k- tiiotiere""to- iiVshakotoiT-
And it is the first thither they them
thing
sora'hokofv'a'. Wa tkonti'te"' ta'hno""
ducks plurally. They flew aud
konate'i'ti'te'
they her went to meet
E'tho'ne'
e'neke"-
above.
E
There
|
ionathwe'nonni'ha'tie' |
ta-hno""' ia'tia- |
|
tliey themselves caused to be in a close body |
and thither |
|
' tfueiii'ta'ra'ne' ne' |
konti'shofi'ne'. |
|
re her body alighted the |
their backs on. |
At that time
nen
now
■;kefinon"'a'
slowlV
tontakontsne""te"
thence they descended
iakotiifi"te"''hawi",
thev her body bore.
konti'shofi'ne' ieiatara'tie
their backs on
her body rested coming.
la'tkriie'rl" ne' Raniii"te''kowa' nen' roti'nowa"kera"'ko"'. E'tho'
Very correctly the he Great Turtle now he his carapace causes There
he his carapace causes to float.
ra nowa ke
1.2 his carapace on
e
there
ia'akoti'tero"'
there they her set down.
E'tho'ne'
At that time
ne
the
Tcoiiniatarefi'to"'
Loon
13
11
15
Wii'heii'ro"'
he it said :
ne' e"'ha'thon'ro'
the he will dive
(into the water)
skat'sho"' tonte'ra'te'
one by one thence it it did thereby
■ Hau"', ne' sewsi'thonrio'kats'te's
■ Come. the ye stout-breathed ones
e'"ro"'hwendjis\ko''ha' ? "
he earth will go to bring?"
who
( is if)
Ta',
So,
he is able to doit
e'tho'ne'
at that time
wa'ho"'thonroii'nio'".
they dove into the water one by one.
E'tho'ne* Djieiini'to'
Beaver
At that time
MOHAWK VKKSION
287
this time that Beaver made the attempt and dived. The time was long and there was only silence. It was a long time before his back reappeared. He came up dead, his breathing having failed him. Thereupon thev examined his paws, but he had In-ought up no earth. Then Otter said: "Well, let it be my turn now; let nie make another attempt." Whereupon he dived. A longer time elapsed before he came to the surface. He also came up dead in his turn. They then examined his paws also. Neither did he, it is said, bring up any earth. It was then that Muskrat said: " 1 also will make the desperate attempt." So then he dove into the water. It was a still longer time that he, in turn, was under water. Then, after a while, he floated to the surface, coming up dead, having lost his breath. There- upon, again, they examined the inside of his paws also. They found mud. He brought up his paws and his mouth full of mud.
wa'hate'nieii'te"' wa'ha'thon'ro'. Kari"hwese' o'k' tha'teioten'toiini".
he it attempt made he dived into the It was a long only it is very still.
he dived into the water.
It was a long matter
Wa'kari"hwese' nen' saio'iiowa"kenX'kwe' rao"'heio"'ha'tie' wa'ha-
It was a long matter now
again its back came to the surface
he came up dead
thoiiriok'te"'.
breath gave out.
E'tho'ue"
At that time
Ava'houne^'sake'
they it searched for
'ko"
ra sno so
his hand in
la
not
ka'neka' tesro"'hwendjie"'ha'wr. E'tho'ne'
anywhere
'^To', i"
"Well, I
Se""hri'
More
o"'ha'tie'
up dead
(again) he earth brought.
non'wa' skate'niefi'to"'
this time again I try it."
let me try it
ntVkarl'iiwese' neii'
so it (is) a long now
matter
Tawi'ne" wa^hen'ro"':
otter he it said :
At that time
E'tho'ue' neiT wa'ha'thon'i-o\
At that now he dived into the
time water.
sii'hatiiVtfi'kera'kwe', rawe"'hei-
again he his body floated, he came
o ni
also
na'
(the) that
E'tho'ne' o'ni' na"'
that one
At that time
also
(the) that
ne'
that
wa'hoiine"-
they it sought
sake' ra'sno^'so'ko"'.
for his hand in.
E'tho'ne' Ano'kie'-
At that Muskrat
time
ka'ti'
SO then
LV ki" o" mv' ne'' te.sro"'hwend]ie''*ha'wi\
that he earth brought bat-k.
Xnt. I
think.
Avfi'lien'ro"
he it said :
too (the'i that
wa'ha'thoii'ro'.
he dived into the water.
Se""ha'
More
■ I'' o'ni' e"waka^ta'ko\" Neil'
" I also I will attempt the Now
hopeless."
ne*' wa-kan"hwese'
it matter was a long
na'
that one
the that
ro'thonro"ho"\ No'k" a'kare' nen' sa'haturta'kem'kwe' rawe"'he-
he has dived in the And
water.
io"'ha'tie' o'nf na"
up dead also that
one
a're' wa'honne"sake'
again they it sought for
ra'tca'ne'"'hawe\ no'k'
he it handful brought, and
after a time
ne".
the that.
his body again floated he came
E'tho'ne' neiT
At that now
time
Wa'hathonrio'kte"'
His breath gave out.
ra'sno"''so'ko"'; wa'hatitsen'ri' onawa'tstii'
his hand in ; they it found it mucl
o'nf ronhoskwa'n'honte' ne' onawa'tstii".
also he it mouthful had the it mud.
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288
IRcX^rolAN COSMOLOGY
[eth. ass. '2\
It wa.s then that thi'v niaiK' use of tins iimd. They coated the edge of the carapace of the (Jreat Tiiitle with the mud. Now it was that otlier imiskrats. in their turns, dived into the water to fetch nmd. They lloated to the surface dead. In this way they worl<ed until they had made a cii'cuit of the (•araj)ace of liic (ireat Turth', placinji' uuid tliei-eon. until the two portions of the woilc came tooether. There- upon Loon said: " Now there is enouyh. Now it will sutlice."' Thereupon the muskrats ceased from dixiiijr to fetch up nuid.
Now. verily, this raan-))einj^- sat on tlH> carapace of the (ireat Tui'tle. After the lapse of sufKcient tinH>, she went to sleep. Aftci- a while she awoke. Now then, the carapace of the Crreat Turtle was coNcred with nuid. Then, moreover, the earth whereon she sat had Ijecome enlarged in size. At that time she looked and saw that willows had g-rown up to Imshes along the edge of the water. Then also, when
E'tho'ne' nen' ne"' wa'honts'te' thi'ke"" onawats'tsV. Wa'ha-
At Hull lime now the they it used this it is it mud. They
that
tinawatsta'r"ho" ka'nowtlkta'tie" ne' Rania'te""kowa". Nen' c"'s
the he c.ireHt Turtle.
nud 7>liH'ed (sineured i it it L-araj)ace nlon^' over it edge of
3 .4
5 6 7
8 1(
10 11 1::! 13 14 15
o i;i o K
otlier (iidy
ne
the
Ano'kii"'"'
Mu.skrat
Sa "hat ia'ta' kera' k we'
.\tjaiii tiis tjodv would float
eustoui- arily
strha'thon'ro"
again he dove into the water
rawe"'heio"'ha'tie'
he eame up dead.
Now cus-
tomarily
wa'haaawatstako"ha".
he mud went to briny.
E^' thi-hatriere'
There so thoy it did
iiiio're' wiVthonto'nowatM'se' ne' Rauia'te""kowri* w:\iia-
wIktc wt it is distant
they it carapace made a circuit of
he Great Turtle
tiiui\vat8tJi'r''ho\ ia ton.sakiate'nViio'. E'tho'ne' ne' Tconniatareii'to
it muil daubed there again they two At that time the Loon
nen' wa'hen'ro"':
niiw he it said:
there again they two joined.
^'Men' e'tho". Nen' e"kakwe'm'." Nen' o'lif
"Now enough. Now it will be able Now also
it will be able to do it."
ne' ano'kie""hokon''rr wa^hon"tktVwe' ne' dji' ron'thonron'nio'""s
the muskrats plurally they stopped work the where
ratinawiVtstako' *he's.
they mud went to bring up.
Neil' wii'^hr ke^'i'ke"' iakoil'kwe' e''
Now verily this it is
they dove into the water plurally
she man-being tliere (is)
te"'kowa' ra nowa'ke'. Akwil'' he"tho"
(Jreat Turtle liis carapace on. Very enough
ietskwa'"here' Rania'-
she sat he
ka'ti'
SO then
wiVako'ta'we'. No'k" a'kare'
she fell asleep. And after a
time
dji' uiVkari'^hwese'
where so it was a long
matter
nen' ,saie'ie\ Nen'
now again she Now
awoke.
ka'ti' o"'hwen'dji;V iote'r^ho'ro"' ne' ka'nowa'ke' ne' Rania'-
so then it eartli it covered itself the it carapace on the He
te°"kowa% nen' tiiiino"'' iote'hia'ro"' dji' niwato"'hwen'djirr ne'
(ireat Turtle. now and it has grown where so it earth (is) large the
E'tho'ne' nen' wivontka'tho' o'se' iotkwiroil'ni'
dji' ie'tero"
where she sits.
At that time
slie it looked at
willow it shrubs grew to
HEWITT]
M(»HAWK VERSION
289
she iig-iiin iiTvoke, the caivass of ii deer, reeeiitly killed. lay there, and now besides this, a small tire burned there, and besides this, a sharp stone lay there. Now. of course, she dressed and quartered the carcass of the deer and roasted some pieces thereof, and she ate her till. So, when she had tinished her repast, she again looked about her. Now, assuredlj% the earth had increased much in size, for the earth grew very rapidly. She, moreover, saw another thing; she saw growing shrubs of the rose-willow along the edge of the water.
Moreover, not long after, she saw a small rivulet take up its course. Thus, then, things came to pass in their turn. Rapidly was the earth increasing in size. She then looked and saw all species of herbs and grasses spring from the earth, and also saw that they began to grow toward maturitj'.
dji' tewatca'kta'tie'. Nefi' ta'hno"*' ue' shonsaie'ie' o'skennonto""
where it water at Now and the again she awoke it deer
the edge of.
e" kaia'tioii'nf
there
its body lay extended "
a se
new
kar'io".
one it has killed.
nen
now
ta'hno""
and
there
iotek'ha'
it burns
nikadjie'''ha'"a^ neh' ta^hno"" e" ka'ie"'
so it fire (is) small, now and there it lies
onen'ia' io'hio'thi'ie\
it stone it is sharp-edged.
o'skeiinonto"''. Neil'
it deer. Now
o'nf wa'tiofitska"ho"\
also she ate.
Neil' wiV'hr wa'tkouwaia'tari"te*' ne'
Now verily she its body (broke) the
quartered
Wi^'hi' o'nf wiVonte'skontofi'nio"". Nen'
verily also she roasted for herself Now
several (.pieces).
Ne' ka'ti' nen' ca'ekhwen'tiriie' torisiiiontka'thonnion''*hwe\ Neil'
The so then now where she her food again she looked around repeatedly. Now
tinished eating
ka'ti' se""ha" iao"'hwendjiowa'nha"()"\ a*se-ke"" io'sno're'
so then more, it earth had grown large, because it is rapid
iote'hitVroii'tie' ne' o"'hweii'djirr. Neii' tii^hno"'
it is increasing in size the it earth lisi.
wa'e'ke"'
she it saw
such it kind of shrub
iotkwiron'ni"
it itself shrubs made
nikakwiro'te"' iotoii'ni".
it itself grew.
■ ia-'
not
ne
the
Now and
atca'kta'tie
water along edge of
ne'
the
thika'te' o'ia'
it is dilTer- other ent it is
onekwe"^'tara'
it red color
Ne'
The
o ni
also
ue
the
tekari''hwes
it (is) a long matter
WiVoiitkat'ho'
she it saw
wa'ka'hio""
it a stream caused
hon'ko'te" nika'hio'"ha''a'. E" ka'tf ni'io't dji' wathawinoii'tie'.
to pass on its so it stream (is t There so then so it is where at different times (it
course small. bears itself along
seyerally ).
lo'sno're" ioto"'hwendjiate'hia'ron'tie". NeiT o'nf wa'ontkat'ho'
It is rapid it earth is increasing in size. Now also she it saw
niia'tekahon'take" wa'tkonno"'hwendjiot'ka"we" ne' o'nf toiitakoiit-
all kinds it plants they left (it) earth the also they it in number
'hofitate'hia'ro"".
plants increased in size.
21 ETH— 03 ly
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5
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290
IKOQl'OIAN COSMOLOGY
[ETH. ANN. '^1
Now also, when the time had come for her to be delivered, .she gave birth to a female man-being, a girl child. Then, of cour.se, they two, mother and dau<,'-hter, remained there together. It was quite a,stoni!5hing how rapidl3- the girl child grew. So tiien, when .she had attained her growth, she of course was a maiden. They two were alone; no other man -being moved aljout there in any place.
So then, of cour.se, when she had grown up and was a maiden, then, of course, her mother was in the habit of admonishing her child, saj^- ing, customarily: "Thou wilt tell me what manner of person it is who will visit thee, and who will say customarilj': 'I desire that thou and I should marry.' Do not thou give ear to this; but say, customarily: 'Not until I first ask my mother.'"
Now then, in this manner, mutters pi'ogressed. First one, then another, came along, severally asking her to become his wife, and she
Ne' o'ni' ne' nen'
Tlie also the now
ia'ka'"hewe' nen' wa'akoksa'taien'tJi'ne'
it i.^ time tliere now she child brought forth
it it brought
ne'
the
Nen'
Now
eksa"'a*.
she child (is).
Akwii'' ione'hra'kwiVt
Very it is marvelous
Wi'l'"hi" verilv
10 sno re
it is rapid
Ne' ka'ti"
The so then
ne
the
iakon'kwe'
she man-being
(is) '
akoieiT'a'.
she has a small one.
ron'tie' ne' eksa"a"
in size the she
child (is)
nen' wa''hr eia'tase' on'to"'.
now verily she (isi maid it became.
kan'eka' te'ie""s ne' on'kwe'.
anywhere one moved the man-being, about
ka'tf wa"hi' ne'
-so then verily the where now
e"' keni'tero"'
there
they twi abode
ne
the
dji' iakote'hia'-
where she increased
iir-fi' ciiakote'hirrron'tie'
now where she increa.sert in size
lono'"ha'tci'wa'; ia" o""ka' o'ia'
They two (were) entirely alone;
any- one
other
it is
|
Ta'. |
ne' |
|
So, |
the s |
|
eia'tase' |
i'ke" |
|
she is maid |
it is, |
dji' nen' iakote'hia'ro""
nen' wa"hr ne' o'niste"'"ha"
now verily the her mother
9 10
11
12
13 14
ontatien"a' ioii'to"' e
her otTspring
she it says custom- arily:
'E"sk"hro'ri' o"
'•Thou me what
Shalt tell
she grew up
ioiitafhro'ris
she her tells
ni'haia'to'te""
such he kind of body has
ne'
the
ne
the
to'ka e"'hiti'kta"se' ne' e""hato""heke' i'ke'hre' aioiikeni'niiike'.
he thee will visit the he will keep saying I it desire
thou I should marry.
To''sa'
Do not
'hro'ri'
tell
e"'sathon'tate'. E""sI'ro"' e"'s: -Nia're-kwe'
thou it Shalt con- Thou it wilt custom- 'Until first,
sent to. say arily;
ne' isten"a'.'"
ki" e"khe-
I bf- I litT will lieve,
the
my mother.'
Nen' ka'tf e'' niio"to""ha'tie'. O'itV o'k" e
Now so then there
so it continued to be.
'hwanoiiton'nio"' ne'
questiofts the
a"hoti'niake
tliey should liiiirrv.
i.s're' wfi'sbakori
Another only eustoui- again lie lie her
it is arily eomes asks
Ne' e" ki'' e""s wa'i'ro
The there, I custom- she it said believe, arily
n7.
HEWITT]
MOHAWK VERSION
291
custoniiirily replied: '"Not until 1 tir.st ask my mother." "When she would tell her mother what maimer of person had asked her to marry him, her mother would answer, saying customarily: "No; he is not the person." But after a while the maiden said: ''One who has a deep fringe along his legs and arms ])aid a visit." The elder w'oman said: '"That is the one, I think, that it will be proper for you to marry." Thereuj)on she returned to the place where the young- man stood. She said: "We should marry, she saJ^s.'■ The young man answered, saying: "When it is dark, I shall return." So then, when the appointed time arrived, he also came liack. Then it was that he paid court to her. But. I think, the}' two, he and the maid, did not lie together. When she lay down so that she
"Nia're'kwe' e"khe'hro'ri' ne' isteiT'ti-." Ne' ka'tr e^'s
SO then custnm- verily arily
ne' neii' wa'ontatiiro'i-r ne'
the now she her told the
o'ni.sten'''a' ne' dji' ni'haiiV-
her mother
the
where such he kind of budv
to'te"
has
sera'ko'
ne' wa'shakori'hwanonton'ni' ne' a"hoti'niake"; taieri'hwa'-
the he her has askert questions the they should she
e"'s ne'
o'nisten"a"
her mother
wa 1 ro
they should marrv;
•5: "la"
replied custom- the arily
No'k' a'kare^ nen' wtVi'ro""
And after a now .she it said
time
she it said custom- arily:
ne' eia'tase': '
the she maid
(i.s):
ra*8ina'ke*
ne'' te'ke"\"
'Not that it is."
(one)
Wa'hakwat'ho" ne'
"He paid a visit the
roh'kwe', teiotarotsl'tie" ne'
he man- it fringe showed the his legs on.
being (is), along
tsa'ke'.'' Wa'i'ro"' ne' akoksteiT'a':
arms on." She it said the she elder one
(is);
no'k'
and
O Ul
also
ne ranoii-
tlle Ins
' Ne"' ki"' e"kaie'rite' ne'
the
■That, I
l;'elieTe
it will be proper
e"seni'niake"." E'tho'ne' nen'
ye two will marrv."
At that time
e'' sa'ie"''te" dji' non'we' i'trate'
there again she where
ne' raneke"''tero"".
Wtfi'io-
She it .said
ia'ke"'
it is said.
"NV
"The
he voung man.
Ta'hari'hwa sera'ko*
' He replied
ne
the
again she went
eitl'tase":
she maid ( new-budicd i:
place there he
stands
' Aionkeni'nifike',
■■ Thou-I should marry,
ne'
the
wa'heil'ro"':
he it said:
raneke""tei'o"*
he young man (is)
neii' e"tio'kai'as e'tbo'ne' nen' te'"tke\" Ne' ka'ti' ci-
now it will become at that now I will come." The so then there
it will become dart
at that time
ia^ka'^hewe' dji' non'we' ni 'bona' to"'
it arrived where the place just where he it
iippointed
Nen' ka'ti' wa*shakotehinato""hiV8e\ No'k* ia''
tho'ne' ka'ti' sa'rawe\
at that
time
so then he again arrived.
u' te4ionna-
Now
so then
he "courted" her
And
not. I
believe,
they two have
ra'to"' ne' eia'tase\
lain to- the she maid
gether (new-bodied)
ta'we' e"s'ka' ne'
sleep one (it is) the
.sha'ontia'tion'nite' ne' e"iako'-
The now she lay supine the she will
raoien'kwire' ena'skwak'ta' e" wiVha'ie"'
his arrow herbreast beside there he it laid.
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12 13 U 1.5
292 IROQUOIAN COSMdLOOY [eth. ann. 21
coukl sleep, he laid one of his arrows beside her body. Thereupon he departed. Then, at his return, he agjain took iiis ai'i'ow and departed again, carrving- the arrow away with liini. Jle never eame l)ack afterward.
After a while the elder woman became aware that the maiden was growing- in size, caused bj'^ the fact that she was pregnant.
So wlien the day of her delivery had come, she brought forth twins, two male infants. But during tln^ time that she was in ti'a\ail. the maiden heard the two talking within her bodj'. One of them said: '"This is the place through which we two shall emerge from here. It is a much shorter way, for, look thou, there are many ti-ausparent places." But the other person said: "Not at all. Assuredh% we should kill her l)y doing this thing. Howbeit, let us go out that other way, the way that one, having l)ecome a human being, will use as an exit. We will turn around and in a downward direction we two will
E'tho'ne' nen' sa'ha'ten'tr. Ne' ka'tf ne' nen' shoiisa'rawe'
1 At that now again he de- The so then the now again he re-
time parted. turned
tonsa'ra'kwe' ne' raoien'kwire" nen' ta'hno""' sii'ha'tefi'ti' ion-sa'-
2 111' it took np the his arrow now and he again de- he it took
again parted
hiV'hawe' ne' raoien'kwire'. la'' nonwefi'to"" thil' tethawe'non'.
3 away with the his arrow. Not ever did he return ( retrace
h'im his steps i .
A'kare" ka'ti" ne' akoksten'Ti" neii' wit'oiit'toke' nen'
^ After a so tlien the she elder one now she it noticed now
time (is)
iakote'hia'ron'tie" ne' eia'tase' ne' kari'hon'ni' dji' iene'ro"'.
5 she is increasing in size the she maid. the it it causes where she is preg-
new-hodied is nant.
Ne' ka'ti' ne' neiT ciia'akoteni'.seri"he'se' wa'akoksa'taieii'ta'ne'
6 The so then the now where her day arrived to her she became possessed of
offspring
te'nik"he'". No'k' dji' na'iie" wa'^hf nf'fi' iakoreii'hia'ke"'
7 they two are And where it lasts verily now she was in pain
'twins. (while)
iakothoii'te' ne' eia'tase' tet'hotl'thare' eiir'tako"'. Shaia"ta'
3 she it heard the she new- there they conversed her body in. He one
bodied(is) together. person
ra'to"': " Ke"" non'we' te"teniiake'"'ta'kwe". Se'"'ha" ne'
9 he it said; "Here (it is) the place thou I will use it to go out. More the
niio're'a' a'se'ke""' satkat'ho" o'k' thiiii'teio'swathe'nio"'.''' No'k'
10 so it is little because do thou look just it is transparent in places." And
distant
ne' shaia'ta' ra'to"': "■Ia"te'". £"iethi'rio", wa"hf na" ne".
11 the he one he it said: "Not at all. Thou I will kill verily that the
person her. one that.
E" ki" nonka'ti- te'"teniiake°"ta'kwe'' dji' noiTka'tl" e"ieiake""ta'kwe'
12 There, I be- side of it thou I will use it to go where side of it one will use it to go
lieve, out out
ne' oii'kwe' e"iakoto"'o"'ha'tie\ Te"tiatkar'hate'ni" e'ta'ke' nonka'ti'
13 the man-being one having become it Thou 1 will turn our- down. side of it
will come. selves around under
MOHAWK VEKSION
293
go." So then the former one continued what this one had proposed, when this one said: "Thus it shall continue to be."
But, however, he now contested another matter. He did not com- ply when the second one said: "Do thou take the lead." He said: "Not at all; do thou go ahead." So then it was in this manner that the\' two contended, and he who said: "Right in this very place let us two go straight out, for assuredly this way is as near as that," gained his point. Finally, the other agreed that he himself should take the lead. At that time, then, he turned about, and at once he was born. So at that time his grandmother took him up and cared for him. Then she laid him aside. At that time she again gave attention to her [the daughter], for now, indeed, another travail did she suffer. But that other one emerged in another place. He came out of her armpit. So, as to him, he killed his mother. Then, his
niieii'heiit'ne'."
er thou I
ill ge- nii "ho'te""
thither thou I will go."
dji
where sut-h kind of thing
No'k' o'ia
And
Nen'
Now
ra'to"':
he it said :
ka'tr
.so then
lie
the
shaia'tji' wa'hari'hwa'ni'rate' ne'
he it matter confirmed
the
-Ne'
■■The
e
thus
Rl
non wa
this time
other I be- (thing), lieve,
te'hat'hon'tats ne' shaia'ta'
he it consents to the he one
person (is)
shefi't."
he one person
naio'to"'*hake\"
so it should continue to be."
ton8iVhari'h^vake''uha'
such kind of again he it matter debated for. thing
'I'se', shefi't." Ra'to"
'■Thou, do thou take He It says:
na'ho'te"'
dji' ra'to"':
where he it says:
Not
do thou take the lead."
"la-'te"'.
■■Not at all.
ken"he"-,
debated (matter)
non' we''
the place
I'se',
Thou,
iio'k'
and
E"
There
ka'ti'
so then
do thou take the lead."
wa'hateri'hwatkwe'nf
he his point won
ni'io't dji'
so it is where
te'hotiri'hwa-
they two matter
ne
the
ietiattakwari"'sia't ne' wa"hi"
hence let us two go straight the verily
out
Ta'.
So,
e'tho'ne'
at that time
e"iia'iiente'.
he will take the lead,
wa'henna'kerate'
he was born.
nen
now
E'tho'ne"
At that time
ne'
the
nen
now
shaiii'tiV
he one person
ra'to"":
he it says:
niiore^'a*
it is not far
wtVhathoii'tate'
he consented to it
• O'k"
■ Onlv
here it is
lie .
that one
the that."
rao""ha'
he himself
Ta',
So,
wa'hoiiwakwata'ko'.
she him cared well for.
tonsaiontate" nia' ni" ne'
again she her her hands set to
e'tlio'ne"
at that time
E'tho'ne'
At that time
a'se'ke""
because
wa'thatkar'hate'ni- ia''hakontatie"te'
he turned himself around. he without
stopping
ne' ^o^sot'ha^ wa'thonwaia'ta'kwe*
the his grand- she his body took up
his grand- mother
I'Sl
far yonder
nen'
now
there she it laid.
se are
indeed again
E'tho'ne' a're'
At that time again
toiitiiie-
ro"'hia'ke"
travail.
No'k-
And
ak'te"
aside
ne
the
E'nho"'ro'ko"' wa-haiake""ta,'kwe'
Her armpit in he it emerged.
non we
the place
Ta', wa'shako'rio'
So, he her killed
o la
other she had
it is
wa'haiake""'til'kwc".
he it emerged by.
na
that one
ne
the that
1
2 3 4
8 i) 10 11 [•2 13
1-i
294
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
orandmother took him up and attended to his needs also. She com- pleted tliis task and hiid hiin alongside of the one who had tirst come. So thereupon she devoted her attention to her child who was dead. Then, turning- herself about to face the place where she had laid the two infants, she said: "Which of 3'ou two destroyed my child T" One of them answered, saying: '"Verily, he himself it is, I believe.'* This one who had answered was a very marvelously strange person as to his form. His flesh was nothing but flint." Over the top of his head there was, indeed, a sharp comb of flint. It was therefore on this account that he emerged by way of hor armpit.
But the flesh of the other was in all respects similar in kind to that of a man-being. He spoke, saying: "He himself, indeed, killed her." The other one replied, saying: " Not at all, indeed." He again
ro nisteii ii".
hia mother.
o" na" ne
too
the that
that one.
E'tho'ne' wsVthonwaia'ta'kwe" wa'honwakwata'ko'
At that time she his body took up she cared for him well
Wa'es"a' nen' ska"nc" wa'hofiwatiia'tion'nite' ne'
She it finished now one at (place) she lay their bodies extended the
tho'hen'to"". Ta',
thence he came So,
first.
iakaoii'he'io"' ne'
she is dea<l the
ne"saiontie'rivte' dji'
again she herself turned where toward it
e'tho'ne'
at that time
ontatien"ti".
her offspring.
neii' wa'tioiitate'nia'nVne' ne'
now she her lier hands set to the
E'tho'ne"
.\t that time
nen
now
e
there
non we'
the place
ni'hoiiwatiia'tion'nito"'
she them laid extended
uonka'ti'
side of it
ta'hno""
and
9
10 11 12
13 14
wa'i'ro"": " 0"''ka' ne'
she it paid; •■ Who is it the
Shaia'ta" tfrhata'tr
He one thence he
person answered
Ke"'i'ke"' trvhata'tf
This it is tliencu hu
replied
ni*haia'to'te"\ Ao'sko*"'
such his body It is wholly
kind (is)
teseniia'''she'
ye two individ- uals
wa^hen'ro"':
he it said:
ione'hni'kwfrt
it is marvelous
tawi'skara-
flint (crystal) chert
wa'shako'rio' ne' kheiefi"a'?"
he her killed the my offspring:?"
'■ He himself I he-
(it is), lieve.
rotonkwe'tatie'ro"'
his person ugly (is)
wa"hr."
verily."
ne' dji'
the where
ne
the
raoierofi'ke'.
his flesh on.
ta'tie' wa"hi'
verily
No'k'
And
Ta-hata'ti
Thence he replied
'hata'tf
spoke
raonondjisttiken'iate' io'hio"thi'ie' tawi'skara
his head crest of it is sharp
int (crystal) it is
Teiotaro-
It has a ridge (along it)
se". Xe"
indeed. That
kari'hon'ni'
it it causes
ie'nhoro'ko"' wa'haiake''"t{Vkwe"
her armpit in
ne
the
ne
the
shaia'ta'
he one person
wa'heii'ro""
he it said :
shaia'ta'
he one person
ne
the
tkaie'ri"
it is correct
Rao""ha'
he it used to emerge.
ne' on'kwe' ni'haierofito'te"'.
the
man-being
such his flesh kind of is.
"He himself
(it is)
wa'heii'ro"'
he it said :
se '
indeed
wa'shako'rio"."
he her killed."
"Ia"te""
"Sot at all
se'.
indeed."
Tofita-
Thence he again
Sa'hen'ro"':
.Again he it said;
alt is for this reason that he is called Tawiskaro"', which is the Mohawk name for flint or chert. Consult The Cosmogonic Gods of the Iroquois, Proc. Am. Ass. Adv. Sci., v. 44, pp. 241 and following. 1S95.
HEWITT]
MOHAWK VERSION
295
said: "Indeed, he himself Ivilled her." Thus then, in this manner, the two debated. But he who was guilty of killing her did not swerve from his denial, and so then he finally won bis point. Whereupon their grandmother seized the body of him whose flesh was verily that of a man-being and with all her might cast him far into the bushes. But the other, whose flesh was flint, was taken up and cared for by her. And it was also wonderful how much she loved him.
Now, in its turn, she again laid her hands on the flesh l)ody of her girl child, who was A^erily now not alive. She cut ofl' her head and said: "Even though thou art now dead, yet, albeit, thou shalt continue to have a function to perform." And now she took up the flesh body and hung it on a tree standing hard by her lodge, and she said: "Thou shalt continue to give light to this earth here present. But the head also she hung in another place, and .she .said: ""Thou also
•Se"
'ha'
rao
' Indeed, he himself (it is),
wa"shako'rio'." E"' ka'ti" ni'io't wa"thniri"hwil-
he her killed." There so then so it is thev two it matter
ke"nha'. Thori'hwakonta"ko"" dji' niton'hi"ha" no'k" ho'ni' ne'
disputed.
sh ilia 'til"
he one person
tkwe'ni'.
point won.
tkaie'ri'
it is correct
He continued to assert it
where he it denied
and
also
dji'
where
Iva'ie"
it lies
ne'
the
E'tho'ne' ne'
At that the
time
he her killed
roti'sot'ha'
their grand- mother
ne'
the
so then
he his (matterl
on'kwe' ni'haieiVto'te"'
man-being- such he flesh has
kind of
o'hon'tako"' ia'honwauVton'tr. No'k
it shrubbery in thither she his body And the
threw.
raiero"'tota''ko"' WiVthoiiwaia'taMvwe" ne'
he is fleshed thereby. she his body took up the
m/k' ho'nf akwa'' ione'hnVkwiV dji' ni'honwanoro''^'khwa\
wa-thonwaia'ta"kwe'' ne'ne'
she his body took up the that
ta'lmo"'' ia"'tionte\sben'niirte'
and she employed her wliole
strength
ne' shiiia'ta' ne' tawi'skanV
he one the flint (crystal)
person
"wa'honwateweieii'to"'^
she him cared for well.
and
also
it is marvelous
where
Nefi'
Now
non wa
this time
ne
the
so she him holds dear.
ke"'' niioiisaie'iere' ne' akoieron'ta' ne'
the her flesh the
so again she touched it
ne'
the
ontatien-'a'-ken*'ha
her offspring it was
tenia'ria'ke' taimo""
her head cut off and
here
(it is)
wa"hr nen' ia" tetciakon''he\ Wa'onta-
verily now not still she lives. She
wii'i'ro"': ''Iawero"'ha'tie"\ dji' nefi'
she it said : " Even though where now
"Even though
(no matter)
,so""he'io"". .se"'"ha" ki"' o'k' c""sateri"h6n'take'."
thou art dead, more, I just thou it duty wilt have
believe, to perform."
watie"kwe^ ne' oieron'ta ne' akono"'sa'kta'
she it took up the it flesh the her house beside
Nen'
No\v
ta"hno""
and
1
2 3 4 5 6
7
8
9
10
11
12
ke"r'"hite'
it tree stands
ta"hno"" wa'i'ro"': "Te""sa"shwathe'to""hake"
sheithnngup and she it said: "Thou it wilt continue to light
ke"'' wato"'hwendjia'te', no'k" ho'ni" ne' onoiTdji" ak'te"
e"'
there 13
ne'
the U
ne'
here
it earth is extant.
Imt
the
it head
elsewhere the
15
296 IROQUOIAN COSMOLOGY [eth. ann. 21
shalt continue to have a function. Tiiou shalt have less power to give light." Thus then she completed her arrangements for sup- plying herself with light. Now, assuredly, she had made fast the sun for herself, and also the moon. She imposed on them the duty of furnishing her with light for their part. Verily, indeed, it was the head of her girl child who was dead that she used to make the moon, but her body she made into the sun. The}' were to be fixed always in one place, and were not to be moving from place to place. Now, besides this, she restricted them to herself and her grandson, saying: "We two, entirely alone, shall ever be supplied b}- this light. No other person shall use it, only we two oui-selves."
When she had now, indeed, finished all of her task, she was sur- prised by the moving of the grasses at the spot whither she had cast the other one of her grandchildren. He was alive; he had
noii'we' nae'ha're"' ta'hno"" wai'ro"": "£"'sateri'hon'take" o"
1 the place she it hung up anil she it said : " Ever thou it duty wilt have too
to perform
ni'se\ Ka'ro" ni'se' dji' ne"'se'shats'teke' ne' dji' te^'se'shwa-
2 the Less the where thy power shall be the where thou it shalt cause thou. thou effective
the"'te"'." Nen' wa'^hf wa eweiciinen'tti'ne' dji' ne"io"to'"'hake'
3 to be Now verily she it manner finished where so it will continue light." " of it to he
dji' te"iakot'shwathe"te"'. Neii' wa"hr iakotera'kwanentak'to"',
4 where it her will cause it to be Now verily she has set up it sun for herself,
light for.
e"'hni'ta' o'ni', koiiwari'honta'ni' te°iako'shwathe'to'"'hake' na"
5 it moon also. she her duties gave it will cause it to be light that
one
ne"'. Ne' se" wa"hi' ne' ontatiefi"':!' ne' iakao"'he'io"'
6 the The indeed verily the her offspring the she is dead that.
akonon'dji' ne' e'^hni'ta' wa'akoii'nia'te', no'k" ne' akoie'ronta'
7 her head the it moon she used it to and the her fiesh
make it,
kara"kwa' na" ne". Tiiotko"" kato'ke"' e"ioranen'tako°". ia"
8 it sun that the Always it is certain it will be attached. not
one that. way
te"kia*tentie'seke". NeiT tii'hno"" wiVoiitathwe'non'nie"' wa"i'ro°':
9 they two will travel about Now and .she restricted them she it said:
habitually. herself
"Onkeno"'hiV'a' te°ionkiat'shwathe'to'"'hake". Ia" o"''ka" ne'
10 "Thou I only thou I will give light for ns. Not anyone the
o'ia" thaioiits'te', ne' o'k' ne' onkeno'"ha"a'."'
11 other cme will use it, the only the thou I only."
it is
Nen' wa"hi' alvwe'ko"' waeweiennen'tii'ne' wa'ontie're"' o'k'
12 Now verily it all she finished its manner she was surprised only
of doing
ka'tf tetio'honti'sho""khwa' dji' non'we" ie'honwaia'ton'tio""
13 so then there it grass moves to where the place there she his body threw
and fro
ne' shaia'ta' ne' ronwatere"a'. ron"he'. la" te'hawe^'he'io"',
14 the he one the her grandson, he is Not he has died.
person alive.
HEWITT] MOHAWK VERSION 297
not died; for she thought when she had cast him far away that he would, of course, die, but, howbeit. he had not died. He walked about there among the bushes. But after a while he came thence toward the lodge of his grandmother, but she ordered him away, saying: "'Go thou far off yonder. I have no desire whatever to look on thee, for thou it is, assuredly, who hast killed my girl child. So, then, therefore, go thou far off yonder.'' Verih^, he then went from there. But, albeit, he was moving about in a place not far from the place where the lodge stood. Besides this, the male child was in good health, and hi.s growth was rapid.
After awhile he made for himself a bow and also an arrow. Of course he now went about shooting from place to place. He went, indeed, about from place to place, for now. of course, the earth was indeed of considerable size. The earth, indeed, verily
|
a'se'ke"-' |
wa'efi" |
re' dii' i'si' ie'honwaia'toii'tio"" e"'re""'heie' |
|
|
because |
slie it desired where far. there she his bod v,,n,l,.r |
\- cast lie will die |
|
|
wa"hi', |
no'k" ill' |
' ki" te'hawe"'he'io'-. E" |
hi'tre'se' o'honta- |
|
verily, |
but not. |
I be- he has died. There lieve, |
there he moved about |
|
ko""sho"'. No'k' |
a'kare' e" na'tonta're" dji' |
iakono""sote' ne' |
|
|
it grass in. ulcing |
,\nd |
after a there thence he where time came |
her house stands the |
|
ro'sot'ha' |
', no'k' |
sa'honwane"nia'ni' wa'i'ro"' |
: "I'sf nofi'we" |
|
Ills grand- motlier, |
and |
she him drove away again she it said: |
'•Yonder ]ilace |
1
2 3 4
niiil'ha'se'. la" othe'no"' tha'tewakato"'hwendjion'ni' ne' takonkan'-
thitherdo Not anything I am in need of it the Itheeshcmld "5
thou go.
Brake', a'se'ke"^" i'se' wa"hi' she'rio" ne' kheien"a'. Wa's',
see. because thou verily thou her the mv offspring. (io. ^
did.st kill
nio" ka'ti", i'si' non'we" niia'ha'se"." To'ke"ske" ka'tf i',si'
so be so then, tar, place thither do thou ■ It is true so then far, '
it yonder go." yonder
nonka'ti" ioiisa'i'e". No'k' e" ki"' i're'se' ia" i'no"' te'ke"'
the side again he And thefe, I be- he went not far it is o
of it went. lieve. about
ne' dji' kano""sote' non'we'. tii"hno"" rota'kari'te' ne'
the where it house place. and he was well the 9
stands
raksri"'a' io'sno're' dji' rote'hisi'ron'tie'.
he child it is rapid where he is increasing 10
in size.
A'kare" neii' wa'hata'eiinofi'nf (? wu'hata'ennofi'nie"')," kaiefi'-
.\fter a now he made a bow for it 11
time himself
kwire' o'ni" wa'roii'ni'. NeiT wa"hi" roie""e"'ha'tie'se". E'rok
arrow also he it made. Now verily he went about Every- 12
shooting it. where
is're' se''. a'se'ke"" neii' se" wa"hi' akwa" ke"" niwato"-
again indeed. because now indeed verily verv here so it earth 13
he wen t
'hweh'djia". lote'hia'ron'tie' se" wa"hi' ne' o"'hwen'djiii'. Ne'
large (is). It continued to indeed verily the it earth. The 14
increase in size
a This is the usual form of the next preceding term.
298
IROQUOIAN COSMOLOGY
[ETH. ANN. '21
continued to grow in size. So at time.s he would return to tlie side of tlie lodge. Th(> other ))oy, his younger brother, looked and saw that he had a bow and also an arrow. Then he .spoke to her, his grand- mother, saying: '"Thou sliouldst make for me a bow and also an arrow, so that I also should have them." So, thereupon, she made him a bow and also an arrow; and, then, therefore, they both had bows and arrows.
So now, verily, they two wandered about shooting. So then he whose body was exactly like that of a man-being went in his .shooting along a lake shore, even at the water's edge. There stood a elunip of bu.slies there, whereon rested a flock of l)irds. He shot at thorn and they flew over the lake, but the arrow fell into the water. Thereupon he went thither to the water's edge, and cast himself into the lake; he desired to go and recover his arrow. So when he leaped into the
ka'tr
^o then
sewatie're"
sometimes
kano"''srik'tji"
house beside
shaia'ta' ne' ia'tate'kefi-'a' ro'en'naie"
it bow has
he one the
person
washakawe'"^ha^se' ne'ne
they two are re- hited as brothers
a're*te". WiVhatkiit'hf*" iie'
again he He looked the wouUl go.
kaien'kwire' o'ni". Neii'
it arrow also. Xow
ro'sot'hu"
he her said to
noil iiuv' 110 K
for nif but
() ni
also
the that his grand-
mother
ne' kfiierrkwire',
the it arrow.
wa'hefi'i'u"
he it said :
aofikieii'take'
I it should have
'■ A'skwjVeu-
" Thou it bow shouldst make
t ?5
Ta',
So.
e'tho'ne'
at tliiit lime
nen
now
wa'honwa"ennon'nie"' no'k"
she it hira bnw made and
o ni
also
o ni
also
kaien'kwire'. Ta'. neiT Wii"hi' tenidjia'ro"' rona'en'naie"'
it arrow. .So. now verily they both they bow had
o'nf ne' kaien'kwire*.
also the it arrow.
ni'
the I."
ne
the
no K
and
9
10
11 12 13
14
Ta',
So,
nen
now
wa''hr te'honnatawen'rie'. rotiie"'e°''ha'tie'se". Ta',
verily they traveled about, they went about So,
shooting.
ne' ka'tf ne' tkaie'rf oii'kwe' ni'haia'to'te"' dji' roie"'e'"ha'tie"se',
the so then the it is cor- man- sueh his body where he goes about
rect being kind of (is) shooting,
kaniatariiktil'tie' i're' dji' teio'hnekak'te'. E"' io'hiano"'kote'
it lake along side of he where it liquid (water) ends Tliere
he walks
it clump of bushes stood
tii'hiio""' e"'
and there
kaniatara'ke'
it lake on
raoien'kwire".
his arrow.
it liquid (water) ends ( = water's edge).
ke"tho'kwa'"here' tci'teiT'a'. Wrrha'ia'ke'. ta'hno"'
it bunch rested on bird. He shot, and
niiti'ka'tie" tirhno"" awen'ke'
thither it and it water in
flew
E'tho'ne" e" niifrha're" dji'
there thither he where
iil'hti'iio' ne'
there it im- the
mersed itself
teio'hnekak'ta'
it liquid (water) ends
At that there thither he
time went
tii'hno"" o'k' ia'hatia'toii'tf kaniatara'ke'. wa're're' onsekko"ha'
and onlv thither he his it lake on, he it intended I it will go after
body cast again
MOHAWK VERSION
299
water, he did not feel that he had phiiij>-ed into tlie water, because he fell supine on the ground. There was no water there. He arose and Mas surprised that a lodge stood there, and that he had arisen beside the doorway. He looked into the lodge and saw a man sitting therein. The man who was sitting in the lodge said: '"Enter thou here." So then he entered, and he who sat therein said: "Thou hast now arrived. I assuredly invited thee that thou shouldst come here. Here, then, lies the reason that I sent for thee. It is because I heai- customarily the kind of language thy grandmother uses toward tliee. She tells thee that she does not love thee, and the reason of it is that she believes that what Tawi'slvaro'" customarily says is true. He says, customarily, of course, that thou killedst her who was the mother of
ne' raoien'kwire. Ne' ka'tf dji' nen' i!rthennitco""'kwa'kwe'
the his arrow. The sothen where now thither he leaped
o'hneka'ke' ia'' te'hotto'ke"' ne' ia'ho\sko''o"' ne' o'hneka'ke",
it liquid on not he it noticed the thither he had the it liquid on,
fallen into water
a'se'ke"" o"'hwendjia'ke" ia'htlshfi'ta'ne'. Ia" kau'eka" teka'hne'ko'.
because
it earth on
there he fell supine.
Sa'hatkets'ko" nen' wifhatie're"'
Again he arose now he was surprised
ka'n'iioka'ronte" ak'ta' e" noii'we'
it doorway is open nearby there place
hatkat'ho
he looked
O'K
oitlv
anywhere it liquid con-
tained.
e" kano""sote" dji'
there it house where
it house stands
onsa'hatkets'ko'.
again he arose.
NeiT ia'-
Now there
kano""'sako"
it house in
NeiT wa'hen'ro"
Now he it said
Ta',
So,
ne'
the
wsi'ho'ke"' ron'kwe'
he him saw he man-
being (is)
ne' kano""sako"' thefi'tero"':
the
it house in
there he rested :
e'tho'ne'
at that time
theil'tero"':
neii' ia'hatau'ei:X"te\ til'hno"''
now there he entered, and
e" then'tero'",
there there he
rested.
" Ka.satau'eia'te'."
■Thence do thou enter,"
neii' wa'hen'ro"
now he it said
there he abides:
•■ NeiT
"Now,
Ke""
Here it is
thou liiist arrived.
I"' w:i"hr ieko"-hnon'ko"-
I verily hence I thee sent
for
ne' aonta"'se .
the thou shouldst
come.
a'se'ke"" wakathofi'te'
because I it hear
iako"'thare' ne' ise'ke'
she speaks
ka'tr
SO then
kai'i'hon'ni*
i.t it causes
custom- arily
the
.sa'sot'hiV
thy graml- mother
dji' ieko"'hnoii'ko"'
where hence I thee sent for
dji' nikari'ho'te"'
where such it matter
kind of
the thovi (thee) to.
le.sa'hro'ri's dji' ia/' teiesanoro^^'khwiV.
She thee tells where not she thee loves (esteems).
ne' tiiori"hwa' dji' ne' tiiakawe'ta"ko"' ne' Tawi'skaro"' dji
the just it it is cause where the so she it firmly believes the Flint (Crystal) where
na'ho'te"' e"'s ra'to"'.
he it savs.
thou
(it is)
1
2 3
5 6
7 8 9 10 11 12 13
thou her tlie 14
didst kill
Ra'to"' e'"s wa"hr i'se" she'rio" ne'
svich kind of custom- he it says. He it says custom- verily thing arily arily
ietchi'nisten''a'-ke"'ha'. Ta', ia" to'ke"ske' te'ke'" dji' nu'ho'te"'
she of yon two was. So, not it is true it is where such kind o, 2.5
mother thing
300
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
you two. Now, what ho cu.stoinaril}' says is not true, and the grand- mother of you two lirnil}^ believes the things that he says; so tiiat is the reason that I desire that thou shouldst come hither. For tlie fact is, she discriminates l)etween you two, loving him, l)ut not thee. Here, then, I ha\e made a bow and an arrow as well for thee. Here, then, take them.'' So thereupon he accepted them. They were marvelously fine in appearance. He said: "Thou must make use of these as thou goest about shooting, for sometimes thou hast asked thy grandmother to make thee a bow somewhat better than the one thou madest for thyself, yet she would, customarily, not give ear to it, and besides that she would ha))itually refuse, and then order thee awa}'. She would customarily say: 'Go thou from here. I have no desire to he looking at thee, for thou art the one assuredly who killed my girl child.' Now this, customarily, was the kind of discourse she spoke. So now, then, another thing. Here, of course, are two
1
2 3
4
5
6
7
8
9
10
11
12
13 14
ietchi'sot'ha'
j'our two grand- mother
e"'s ra'to"'; no'k' ne'
cus- lie it says; and the tomarily
ua'bo'teir ra'to"'; ta', ne'' tiiori'*hwti'
such kind of lie it says; so, that so it reason
thing is
Ne' dji' teiakoti'-he"- rao"'-ha'
The ■\vhere
ne' tiiakawe'ta^'ko"' ne' dji'
the so she it firmly believes the where
she one to the other prefers
he him- self
Avake'ro"- ke"" r'"te'se'te'.
I it pur- here thou vri\t
posed eome.
ronwaiioro'^"khwa\
she him loves.
ia"te'
not at all.
Ke"'' ka'ti' koniivennonnieii'ni",
Here so then I thee it bow have made
it is for,
kaien'kwiro'. Ko"' ka'ti'." Ta', e'tho'ue'
it arrow. Here so then." So, at that
(it is) time
Akwa'' ione*hni'kwa''t iora'se'. Wa'heii'ro"': "
Very it is marvelous it is fine He it said: '
in appearance.
dji' saie"'e"'ha'tie'se'. a'se'ke"" sewatie're"'
no'k"
and
no'k'
and
o'ui"
also
nise'
the thou
ne'
the
ne
the
where
to se
question
ne
the
thou goest about shooting,
sa'sot'ha'
thy grand- mother
aioian'ereke' ne'
it would be the .
good
thaioiithon'tate'
.she it would consent to
dji'
where
because
ne'
the
ni'io't
so it is
tii'hno"""'
and
sometimes
nen' vra'haie'na'.
now he it took.
Ne"' e^'sats'thiike'
That thou it shalt use one habitually
wa'sheri'hwanon'-
thou her askedst
non we
the place
^'I'si'
"Far yonder
takonkan'ereke'.
I thee should see.
ia'ha'se'
there do thou go.
I'se' wa"hi
Thou verilv
aiesa eniion men ne
she it bow shduld the
m.ake for thee
ne' satatsaii'ni". i:V'
the thou thyself didst not. make for,
aiesate'kwa'te'. Wai'ro"'
she thee would She it said
order away.
la*' tha'tewakato"''hwerKljion'nr
Not I it desire, (it is needful for me i
ki" e°'s
I custom- believe, arilv
se
indeed
no*
e" e"'y niieri^ho'te"' dji'
thus cus- such her tale is where tomarily
Ke"'' wa"hi' tekano"'kwerr'iake'
This verily two it ears of corn in number
■she
thou her didst kill
iako"thare'
she is talking.
ne
the
Ta',
So,
kheierr'u"
my off- spring.
neiT a're'
now again
tekonterofi' weks
white = (shriveling)
o'ne''"ste
it corn
e" s:
custom- arily:
ne'
the
Ta',
So,
o'ia'.
other it is.
ne'
the
HEWITT]
MOHAWK VEKSION
301
ears of sweet corn. These thou must take away with thee. One of the ears is not yet ripe; it is stiil in its milliy state, but, as to the other, it is mature. Thou must talce them with thee. As to the one in the milky state, thou must roast it for thyself; but as to the one that is mature, it shall be for seed corn." Thereupon, then, when he had finished speaking, telling him all things, he said: "Here they are, then." Whereupon he took them.
It was at this time also that he told him. saying: "But, as to that. 1 am thy parent." That was said by him whose lodge stood there and who is the Great Turtle. Then the young man departed.
So then when he had returned home in traveling, he would habitu- ally run along the lake shore and would say, customarily: "Letthi.s earth keep on growing." He said: "People call me Maple Sprout
if'se'shawe'.
lionce it thou shalt takt-.
Ne' skano"'kwen"iat ia'' teiotofini's'o'", se'ko"'
The one it ear of com not it has ripened. .still
oko'"serofi'ta- (?oka"sero'ta')" i'ke"\ no'k" ne' e""'sk;i' iotonni's'o"'
it milky is
and
the
na
that one
toii'te"
ne ,
the thiit
ne'ne' ie"'ses'hawe'.
the that
hence thou shalt take it.
Ne'
The
oko"'sei'on'ta'
it is milkv
nu
that one
the that
no'k'
and
ne'
the
e"ieientho"'thake"
one will use it to plant {for planting)."
wa'hari'ho'kte""
he it matter ended
ne'
that one
akwe'ko"
it all
the that
e""ska'
one
" E'tho'ne"
At that time
wa'ho"hro'ri"
he him told
^Ko-',
" Here
it is.
NeiT
Now
ka'tr."
so then.'
o ni
also
E'tho'ne" nen' wa'haie'ntV
now he them
took.
e'tho'ne" nen' wa'ho'hro'ri'
now he him told
At that time
at that time
the that
ka'ti'
so then
nen'
now
he it said:
it is ripe
e"'satene">s-
thou thyself shalt roast corn for
iotonni's'o"'
it is ripe
dji' nen'
where now
wa'heii'ro"":
he it said:
'I"
"I it Ib
that one
Ne^'
That
I am thy parent."
Ha n ia ' te" " kowa
He Turtle Great
raneke"*'tero"".
he young man.
Ne' ka'ti'
The so then
na
that one
ke'-'i'ke"
this it is.
wa'hen'ro"' ne' e"
he it said the there
ui'hono'"'sote' ne'ne'
just his lodge stands
Ta', e'tho'ne"
at that time
nen
now
sa'ha'ten'tf
he started again
the that
ne
the
wen rie
travels.
ne' nen' ciiehe'sro'
the now there he reached
home
kaniatarakta'tie' e"
it lake alongside of
nen
now
wa"hi"
verily
custom- arilv
niia'hatak'he".
ust he \vould run,
dji' te'hota-
where he
ra'to-' e"'s:
lie it says custom- arily:
'lote'liiu'ron'tie' ne' ke"'i'ke"
"Let it increase in the this it is
size
ioto'"hwen'djiate\" nen' ta'hno"",
it earth i is) present here," now and
1
2 3 ■i 5 6 7 8 9
10 11
12 13 11
"This is the usual form of the next preceding term.
302
IROgUOIAN COSMOLOGY
[eth. anx. 21
[Sapling]." Verily, as fur as he cu.stomarily run. so fur the earth grew anew, and. besides that, maple saplings customarily would produee them- selves. So then, it was his custom to do thus. On whatever side in turn he would run along the shore of the lake, just as far as he would run, just so far woidd this come to pass: new earth would form itself, and also maple sai^lings formed themselves into trees. He also .said, customarily, as he ran along: "Let the earth Increase in size" and: "Maple Sapling will people hal)itually call me." Thus it was, by means of this kind, that tlie earth became enlarged to the size it now has when we look at the size of this world.
So then, at this time, in turn, he formed severally the various bodies of the animals. Therefore, Sapling customarily would take up a handful of earth, and would cast it upward. Customarily, many hundreds of living things, as man}' as the handfuls he threw up,
6
7
8
9
10
11
12
13
14
'Wa"ta'
"Maple
It Sitplint,' (it ilsflf madu .smiill true)
ka'tr
SO then
Oterofitonni"a' ion'kiats." Ne' ka'tf ne' dji'
the where eu8- t^imarily
niio're' niiiVhatak'he' e*"' he'^'s niio're' a'se' onto"^hwefidjion'ni',
it itself earth made.
ion'kiats." Ne'
they me name The habitually.''
so it is distant
it uew
(is^
so it is so thither he ran there custom-
distant arily
nen' ta'hno
n^^\■ and maple it sapling ( it itself custom- it itself made into Thus
ade s]
wifta' oterontonni-'a^
onterontofi'nr. E'tho'
mad
mall tree) arily tree.
kil'tf nrhaier'-ha' dji' o'k' nonka'ti* e"'s niia'luihik'he" kauia-
so then so it he does where only the sidt* custom- so thither he ran it lake
of it
tarakta'tie' dji' niio're' niia^hatak'he' e''
O alongside of where
so It IS
distant
so thither he ran
there custom- arily
so it happened,
lie'
the
a'se' onto"''hwefidjiofi'iii\ uo'k' ho'ni' ne' wa"tiV onterontoiiui"a'.
it new it itself earth found,
(is)
e^'s o'lif ratofi'iu>"
eustom- also he went
arily saying
ne' o'^'hweii'djiu'," ne'
the it earth." ihe
and
Ne'
The
ne
the
also
neu
now
no
the
it made itself into small tree.
ratak'he
he ran :
maple
'• " lote'hiaroil'tie'
■ Let it increase in size
'" Oterontonni''a* ion'kiats."
It SaplJny
one me calls habitually."
Ta',
So,
e'tho'
thus
nitioiera'to"'
so it did by means of this
ne' dji' io"'hwendjiiowa'n*ha"'o"* ne'
the where it earth became large the
dji' ni'io't ne' dji' tewakan'ere' ne' dji' niwato"'hwen'djia'.
where so it is
the where
the where so it earth large (is).
Ta', e'tho'ne' ne'
So, at that the
time
a'nio"". Ne' kil'ti"
made The so then
plurally.
wa'thti'tca'na'kwe'
he it handful picked up
non wa
this time
kofitirio'o'ko"
they animals,
wa'shakotiia'tonni-
he their bodies
ne
the
Oterontouni*'tx'
It Sapling
o"'hweii'djia"
e'"s
it earth custom-
arily
no K
and
e'neke"'
high up
iiVho'ti'
custom- arily
there he it threw.
E'so'
Many
e"s la'no ti . ii. so e s
custom- arily
tekon'nia'we' a'e're"' e^'s wtvkontitienon'tie- dji' ni'ko"' ia'ho'-
they hundreds in all custom- tliey went flying
" (are)
in all custom- directions arily
where so it thither
numbers
HEWiTTj MOHAWK VERSION 303
flew iiway in diti'ei-ent direction.s.^ He customarily «iid: "Tlaiis shall continue to be your condition. When 3'e wander from place to place, ye must go in flocks."' Thereupon a duty devolved upon this species of animals; for example, that they should habitually -make roosts. Now, of course, difl'erent animals were severally asked to \olunteer to aid man. Wiiichever of them would give ear to this, would say to it: "1, I think, will volunteer." Thereupon they would custom'- arily ask him, sa3'ing-: "Well then, pei'mit us to see in what way thou wilt act when thou protectest thy ofl'spring." The Bear, there- fore, volunteered. Now then he acted so rudely that it was very marvelously terrifying. The manner in which he would act ugly would, I think, kill people. Thus, indeed, he exhibited to them how he would defend his ofl'spring. They .said: "'Not at all, wo think, shouldst thou volunteer." Whereupon, of course, others
tcanon'tf. Wa'hen'ro"' e"'s: "£•', ni'se' ne"io'to""hake' ne'
lie liandfuls HtMt said custom- •'Thus. the so it will continue the 1
threw. arily: thou to be
dji' te"tciatawenrie"hake' e"tciennitio'kwaratie'seke'." E'tho'ne"
where she ^\'ill continue to travel ye will go about in groups (bodies)." .\t that 2
time
nofi'we" wri"onnateri'hwaien"'ha'se' ne' kontirio'o'ko"' o'^'ka'
place it them duty became for the they animals who (it is) 3
e"ie'na'kwa"r'ho"seke'. Nen' wa"hr ne' kontirio'o'ko"' o'ia' o'k'
one roosts will form. Now verily the they animals other only
e^'s shoiiwari'hwanonton'ni' ne' a'hathoiikar'ia'ke'. On"ka' o'k'
custom- he them duties assigns to the he should volunteer Who just :^
arily to do it. '
e"'s wa'hathon'tate' wa'hefi'ro"': '"l"' ki"' e''kathonka'ria ke"."
custom- he wotild consent he it said : "I I I will volunteer to do it." (3
arily to it {it is), believe,
E'tho'ne" e"'s wa"honwari'hwanofi'to""se" wa'hoiini'ro"' e"'s:
At that custom- they him asked they it said custom- 7
time ■ arily arily:
"To', kii'ti' iakwatkat'ho" to' ne"te''siere' ne' nen' e'".sate-
"How so then let us see how so thou wilt the now thou wilt 8
do it
wirake"'nha\" O'kwa'ri'. ki"', wa'hathonkii'riiVke'. E"tho'ne"
thy young defend." Bear, I he volunteered (scored At that 9
believe, stick). time
nen' wa"hateri"hwri'ksa"te'. Akwii"' ione'hra'kwti't, teioteuo"'hi-
now he his matter acted ugly. Very it is marvelous, it is aston- 1()
ani"to"% iotte''ro"". A'shako'rio" ki"' ne' on'kwe' dji' na'ha'iere"
ishiug, it is frightful. It one would I the man- where .sohewoitld W^
kill, believe, being act
dji' wii'hateri'hwak'sa'te'. Nen' wa"hi' wa'.shakona'ton''ha'se"
where he his matter acted ugly. Xow verily they him showed 12
dji' ne"tha'iere' ne' e""hatewirake"nha". Wa'hoiini'ro"': "la"'
where so he will act the he his young will defend. They it said : "Not, 13
ki"' i'.se" thil",sathofika'ria''ke"."" Ta', nen' wa"hi' o'ia' o'k'
I be- thou thou shouldst volunteer So, now verily other only 1-j.
lieve, to do it." it is
4
304
IKoyUOlAN COSMOLOGY
[KTH. ANN. 21
offered themselves as volunteers. Nevertheless, none were accepta- ble, because their methods of defending their offspring were terrible. So one after another volunteered. After a while the Pigeon said: "It is time now, I think, that I should volunteer." Whereupon, assuredly, they said: "How then wilt thou do when thou protectest thy offspring? Let us see." Then Pigeon flew hither and thither, uttering cries as it went. Then sometimes it would again alight on a bough of a tree. In a short time it would again fly, winging its way from place to place, uttering cries. So then they said: "Now, this will ))e suitable." At the same time they had h'ing b}' them a dish containing bear's oil; they therein immersed Pigeon, and they said: "So fat shall thy offspring customarily be." It is for this reason that the young of the pigeon are as fat as a bear usually is.
e"'s shothoiikariiVko'". la" ki"' thakaie'rite" so'dji' e"'s roti-
custom- again lie volunteers arily
^-, weiefinatsa'ni'
*" manner of acting (is) frightful
g ni'io't o'ia"
so it is other it is
, wa'hgfi'ro"':
■i ....
he It saia :
r^ wa'hoiini'i'o"'
they (m.) it said :
9
10
13
14
Nf>t, I it would be
believe, correct
ne' \va'hatewirake"nha
the he his young would
defend.
o'k" shothonkaria'ko"*.
only again lie volunteers to
do it.
Ta\
So,
because custom- Their arily
kii'tf wa'^hf
e
thus so then
verily
No'k' ha'kare' nen' ori'te'
And after a now it pigeon
after a time
"Neil' kr' i'' e^'kathonkar'ia'ke
"Now,
I I.
believe,
E'tho'no' wa''hf
verilv
At that time
I will volunteer to do it (score stick)."
''To', ka'tr iakwatkat'ho' dji' ne"te''siere' ne'
"How, so then let us see it where so thou wilt the
act
nen' e"'satewirake"nha'?'' E'tho'ne" nefi' ne' ori'te' wa'katie''so°'
now
thou thy young wilt defend?"
At that time
the it pigeon
r- io'tharatie"se\
it went about uttering cries.
g kwa're"\ Na'he'Ti'
would alight. In a short
time
Sewatie're"'
Sometimes
o'k-
unlv
sakatie"so"' io'thara'tie'se\
again it flew from place to place
it went about uttering cries.
ie"kaie'rite\" E'tho'ne' nen'
custom- arily
Nen'
Now
are
again
no'k"
and
it flew about from place to place
okwira'ke' shennits-
agaln it
it shrub (branch) on
ha're"
again
tonsaka'te"',
again it would
wa'honni'ro"':
they (m.) it said:
'Nen'
'Now
ne'
that
it \vi\\ be correct
At that time
ronnatek'saie"'
they a vessel for themselves have set
o'kwa'ri"
it bear
11 i'kare" e'' ka'tf ia'honwa"sko' ne' ori'te*. nen'
it con- there so then there they him the it pigeon. now
tains immersed
ne"ionare\se""hake'
ken'ie'
it oil
tii'hno""
and
lij wa'hoilni'ro"": "E" e'^s ni'se
they (m.) it said :
Thus
custom- arily
the thou
so thev will be fat
ne'
the
en'okon"a''." (Ne' ka'tf kari'hon'ni" ne' ori'te" aotiwi'ru
offspring." (The so then it reason is the it pigeon their off-
spring
niionare"se"' dji' ni'io't e"'s ne' o'kwa'ri' io're'se"'.)
shei-
thy
e"
thus
80 they fat (are) where
so it is -custom- tlie arily
it bear
it is fat.)
HEWITT]
MOHAWK VERSION
305
During this time Tawi'.skaro"" was watching what Sapling was doing. Thereupon he t)egan to imitate him by also making animal bodies. But thi.s work was too difficult for him to allow his doing it correctly. He failed to make correctlj' the bodies of the animals just as they are. He formed the body of a bird as he knew it. So, when he had finished its form, he let it go, and now, I think, it flew. Forsooth, it succeeded in flying, but it flew without anj^ objective point. And. I believe, it did not become a bird. Now then he had completed the body of what we know as the bat. So then, when he, Sapling, had completed in their order the bodies of the marvelously various kinds of animals, they began to wander over the face of the earth here present.
Then, as Sapling was traveling about over the face of the earth, he. after a while, marveled greatly that he could not in anj^
Ne' ka'ti" ne'
The so then the
Tawi'skaro"' e" te'hakan'ere'
tie'r"hir
is doing
ke're"'
ue
the
Flint there (Ice, Crystal)
Oterontonni^'u^ NeiT
It Sapling. Now
Ava'ho
he it failed to do
Tci'ten"a'
Bird
dji'
where
nen' wa''haia*'tonnia'nio"''
now he their (z.) bodies plurally
made
aonta'hoieri'to"'hake'
he it should have done correctly
wa'haia'ton'nf ne' dji'
he its body made the where
he it watched
tii^hno"''
and
o'ni'.
also.
ne
thew
wa"hi'
verily
dji'
here
ni'ha-
so he
Na"
The that
ne'
that one
tii'hona'-
he him imi- tated
■ no'k'
and
ne
the
dji' where
roterien'tare
he it knows.
nikon tiia' to'te^'se'.
so their kinds of body plurally.
'. Ne' ka'ti' ne'
The so then the
nen
now
To'ke"ske"
It is true.
he its body finished
' oii'to"^
it was successful
wa^ha''tka-we'j
he it let go,
nen
now,
ki"
wa'tka'te"
it flew.
la
not.
I be- lieve,
ki"
I be- lieve,
tci'ten"a'
bird
wa'tka'te"'.
it flew.
teiotoiT'o"'.
it has become.
O'k'
Just
Ne'
The
I be- lieve,
ke"" thiia'ka'tie' no'k
and
here
it is
just thither it went flying
wa"hr wa^haia'tis"iV
nofi'wa' ne' tewaiente'ri' iakoho""tariks
this time the we it know it bites f)ne's ears
(bat)
nen' ne' Oterontonni"a^ sa'has''iV
now the It Sapling
ne'
the
again he it tinished
verily
koilwa'iats.
they it call.
akwe'ko"'
it all
he its body finished
Ne'
The
ka'tr
so then
wa^shakouV-
he made
toiinia'nio" ne'
their body the
plurally'
niiono°'hwendjia'ke^
they lands (kinds) iix num- ber (are.)
io"'hwendjia'te\
it earth present (is).
Ne' ka'ti' ne'
The so then the
kontirio'o'ko"'
they animal (are)
ne'
the
ione'hra'kwa't
i t is wonderful
NeiT
Now
wa"hi'
verily
wa'tkontawen'tue' ne'
they traveled about the
Oterontonni'Ti^
It Sapling
ne'
the
dji'
where
te'hotawen'rie'
he traveled
dji' io"'hwendjia'te' a'kare'
where it earth present is
:21 ETH— 03-
--20
after a time
nen
now
wa'hori'hwane'hra'ko'
he matter was astonished at
e .SO
many
dji'
where
ne'
the
ia"
not
10
11
13 13 U 15
306 IBOQUOIAN COSMOLOGY [eth. ann.21
place still see the different kinds of animals. Thereupon he traveled about over the face of the earth seeking for them. He also thought, forsooth: "This is an astonishing matter; where, perhaps, have they gone — they, the animals whose bodies I have made^ '' So then, while he went from place to place, and while he was looking for the animals, he was .startled. Near him a leaf made a noise, and looking thither he was surprised to see a mouse peering up there among the leaves. The mouse that he saw is called the Deer-mouse, and, of course, he had intended to shoot it, l)ut the Doer-mouse .spoke to him, saying: "Do thou not kill me. I will tell thee then where have gone these things thou art seeking, the animals." So then in truth he resolved not to kill it, and then he spoke and .said: "Whither then have the animals gone?" Thereupon the Deer-mouse said: "In that direction there is
kiin'eka thaonsa'ha'ke"' ne' kontirio'o'ko"'. Nen' wa"hi'
1 anywhere again he them could the they (z.) animals Mow verily
see (lire).
wii'thatawen'rie' wa'shakoia'ti'sake\ Ne' o'nf i're're": "Ha'nio"
2 he traveled he their bodies sought The also he "Forsooth,
to find. thought:
iori'hwane'hra'kwa't, ka" o""te' niieione'noii ne' kheia'ti.s'"o"'
3 it it matter astonishing is, where perhaps just there they the I their (anthr. )
it is have gone bodies have formed
ne' kontirio'o'ko"'?" Ne' ka'tf wa"hi' ne' dji' te'hotaweiirie-
i the they (z.) animals The so then verily the where he went about
(are)?"
ha'tie'se' ne' dji' shaia'ti'.saks ne' koilti'rio" wa'hatie're"" o'k'.
5 traveling the where again he their the they animals he was surprised just.
bodies seeks to find (are)
Ke"" non'we' e" wa'onera'tak'are' e" iiVhatkat'ho' wa'ha-
6 Here the place there it leaf made a sound there there he looked he was
it is
tie're"' o'k' tciuo'we'" e" tontke'to'te"' onera"toko"'. Tso-
' surprised just mouse there it peeped up it leaf among. Deer-
lit leaves among)
tshot'ho"' konwa'iats ne' tcino'we"' wa'ha'ke"'. No'k' wifhi'
8 mouse they it call the mouse he it saw. Aud verily
na"
raweroii'ne" e"'ha'ia'ke' no'k" ki" tonta'tf ne' tcino'we"'
9 that he had intended he it will shoot and. I be- thence it the mouse
one lieve, spoke (to
him)
ne' o'nf wa'ken'ro"': "To".sa takeri'lo". E"ko"-hro'rr ka'tf
10 the also it it said: "Do not thou me kill. I thee will tell so then
do it
kiV non'we' niieione'noii ne' tcia'ti'saks ne' kontirio'o'ko"'."
11 where the place there they the thou their bodies the they animals (are)."
have gone .seekest to find
To'ke"ske' ka'tf wa're're' ia" thakri'io', neiT ta'hno"" ta'hata'ti'
l-" It is true so then he it thought not I it should kill, now and bespoke
13 U
wa'hen'ro"': "Ka" ka'tf niieione'non ne' konti'rio'?" E'tho'ne'
he it said: "Where so then jnst there they the they animals .^t that
it is have gone are?" lime
nen' wa'ken'ro'" ne' Tsotshot'ho"' tcino'we"': "E" non'we'
now it it said the Deer Mouse mouse: "There place
1
HEWITT] MOHAWK VERSION 307
a raiijre of liToat mountains of rock. There in tiie rocks they abide, and are indeed sliut up. If, when thou arrivest there, thou lookest, thou wilt .see a large .stone placed over the cavern, which stone one has used for the purpose of closing it up. It is Tawi'skaro"' him- self and hi.s grandmother who have together done this; it is they who imprisoned the animals." So then, therefore, he went thither. It was true then that a stone lay o\'er the place where was the open- ing into the rock; it was closed therewith. So he then removed the stone from it, and he now said: "Do ye all come forth. For, a.ssuredly, when I caused you to be alive, did I intend that ye should be imprisoned here? Assuredly, I intended that ye .should continue to roam from place to place over this earth, which I have caused to be extant." Thereupon they did in fact come forth. There was a rumbling sound, as their feet gave forth sounds while
tiionontata'tie' otsten'ra'' e"' iotstennlka'rofite'-kowa'ne"', e'tho'
just thtTO it moun- ^ it rock (is) there it roi-k cavern great (is) there
tain stands extended
otsten'rako"' iekonti'tero"' koti'n"ho'to"' se". To'ka' nen' e"
it rock in there they abide they are shut up indeed. If now there 2
ie°"sewe' e"'satkat'ho' ke"tstenrowa'ne"' e'' ka"here' dji'
there thou thou wilt look it rock large there it lies on it where 3
wilt arrive
iotstefiraka'roiite' ne'' ka"n'hoto""kwe"'. Rao""ha' no' Tawi'skaro""
it rock cavern (is) the one it used to close it. He himself the Flint *
(Ice, Crystal)
no'k" ne' ro'sot'ha" ne' e" ni'hotiie're"' nin'ho'to"' ne'
and the his grand- the thus so they it did they two shut the 5
mother them up
koiiti'rio'." Ta', e'tho'ne' neiT e" wa're'te'. To'ke"ske' ka'tl'
they animals So, at that time now there thither he It is true so then ^
(are)." went.
e" ke"tstenra"here' dji' non'we^ dji' iotsteni-aka'ronte'
there one it rock placed on it where place where it rock cavern (is) *
kan'ho'to"'. Ta', e'tho'ne' nen' sa*he"tstenni'"hrH'ko' nen'
one closed it. So, at that time now again he rock took off now 8
ta'hno"" wa'hen'ro"': " Tonta.sewaia'ke."'ne'' akwe'ko"'. la"
and he it said; " Hencedu ye com'e Eorth Stall. Not •^
se" wfi'^if tewake'ro"* ne' dji' kion^he'to"^ keiit'ho'-ke""
in- verily I it intended the where I thee caused to here, is it 10
deed live
e'"senin-hoto""hake" (e"sewan-hoto>""hiike').'' Wake'ro"' wa"hr
ye will remain shut up. I it intended verily H
te"tciatawenrie"hilke' ne' dji' wako"'hwendjia'tate'"." Ta',
ye will continue to travel the where I it earth made to be present." So, !■*
about
e'tho'ne' neiT to'ke''ske' tontakontifa'ke'"ne'. Teio'to°'hare'nio"'
at that time now it is true thence they came forth. It sound spread forth 13
ne' dji' wa'tionofiniaka're're' ne' dji' nen' tcotiiake°'o"'ha'tie'.
the where Iheir feet (hools) sounde<l the where now again they were coming 14
forth.
n This is the usual form o£ the next preceding term.
308
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
they kept coming forth. So, at this time, the grandmother of Tawi'skaro"' said: "What thing, perhaps, is now happening? There is a rumbling sound." She thus addressed her grandson, Tawi'skai'o"'. Before Tawi'skaro"' could reply, sht> spoke again, saying: "It is true, undoubtedly, that Sapling has found them there where thou and I have the animals imprisoned. So then, let us two go at once to the place wherein we two immured them." Then at once they two went out, and without delay ran thither. So when they two arrived there, it was even so; the Sapling stood there, having opened the cavern in the rock, and verily a line of animals ever so long was running. The two rushed forward and took up the stone again, and again shut in those that had not come out, and these are animals great in size and now dwelling therein.
Ta', e'tho'ne' non'we' Tawi'skaro"' ro'sot'ha' wai'ro"": "O'
1 So. nt that time place Flint his grand- she it said: "What
na'ho'te"'
10
Flint (Ice. Crystal)
o""te' niioteri'hwatie're"'
2 kind of thing perhaps
3
there it matter is being done
his grand- mother
ke-'i'ke"'
this it is
teio'to°"hare',"
it sound is present.*'
wa'honwe""ha'se' ne'
She it him said to the
again he talked
non'wii'
this time
n'ho'to"'
up
Flint. (Ice, Crystal.)
ne' Oteronton'ni''a
the It Sapling
ronwatere'Ti' Tawi'skaro"'. la"' ha're'kho'
her grandson Flint. Not vet
(Ice, Crystal.)
'Ori'hwi'io'
*■ It is certain
Flint. (Ice, Crystal.)
tethota'ti' ne' Tawi'skaro"'. Tontaioiita'ti' wa'i'ro"
the Flint. Thence again she she said:
Thence again she talked
ia'hatsen'ri' dji'
there he it found where
ne'
the
konti'rio'.
they (are) ani- mals.
Ne' ka'ti'
The so then
nakwa"
the very
nofl'we' uiiethi-
plaue
lokofita'tie
there we
them have
shut
there
E'tho'ne' nen' iokonta'tie'
At that time now at once
iet'ene* dji' non'we* niiethin'ho'to"'."
T thither let where place there we them have
us two go shut up."
ia'niiake"'tiVtci', nakwa" o'k^ e" ia'tiara"tate\ Ne' ka'tr dji'
c> thither they two went the very just there thither they two The so then where
out. weut running.
nen' ia^ha'newe' to'ke"ske' ka'tf e'' i'rate' ne' Oterontonni"iV.
9 now there they two it is true so then there he stood the It Sapling.
there they two arrived
sho'n'hotofl'kwe"' ne' iotstenraka'ronte', ne'' nakwa'' o'k' he^
the
it rock cavern (is),
the very
kofiti'iio'.
he had opened closed place
tha'tekanen'res kontitakhenon'tie' ne'
11 there its line (is) long they were along running the
ci-niia'takonta'tie' toiisa'nitsten'ra'kwe'
12 they went without again they two stone took up
stopping
tha'tetiotiiake"''o"', nakwa*' i'ke°' kario'towa'ne"'se'
13 then they had come out, the very it is it animal great (are)
ne' o'k*" he*' niiesakon"hese'.
I'T the just there just there again, they
live.
just
they animals (are).
sa'nin'ho'to"'
again they two it closed
Nakwa'
The very
ne
the
ne
the
yon- der.
o'k'
only
ia"
not
ka'ti'
so then
HEWITT]
MOHAWK VERSION
309
Sapling kept saying: "Do ye two not again immure them." Never- theless, Tawi'skaro"' and his grandmother just placed thereon other stones. So then the kinds of animals that we know are only those that came out again.
So then it came to pass that Sapling, as he trav^eled from place to place, went, after a while, along the shore of the lake. There, not far away, he saw Tawi'skaro"', making for himself a bridge of stone [ice] across the lake, which already extended far out on the water. There- upon Sapling went to the place where he went on working. So then, when he arrived there, he said: "Tawi'skaro"", what is this that thou art doing for thyself? '' He replied, .saying: " I am making a pathway for myself." And then, pointing in the direction toward which he was building the bridge, he added: " In that direction there is a land where dwell great animals of fierce dispositions. As soon as I complete my
Ne'ne'
The that
Se""ha'
More
Oterontonni"a'
It Sapling
ra'to"':
he it savs:
"To"sa'
■ Do not do it
sasenin'ho'to"'."
again you two it close."
o'k' toiitanitsteiira're"'
only they two rock laid on it
ne
the
Tawi'skaro"' no'k' ne'
and the
ro'sot'ha'.
his grand- mother.
konti'rio"
Flint (lee, Crystal)
Ne' ka'tf ne' dji' non'wa' niiono"'hwendjia'ke' ne'
The so then the where this time so they lands (kinds) in the
ne'
the
tewaiente'ri' e" ni'ko"'
we them know
thus so tliey number
so they lands (kinds) in number are
ne' tciiotiiakeiT'o"'.
the again they emerged.
they animals ■ (are)
Ta', ne' ka'tf wa^hf ne' Oterontonni"if dji' te'hotawenrie'-
So, the so then verily the It Sapling where he traveled
ha'tie'se' ft'kare' nen' kaniatarak'ta' niia'ha're'. E" wa'hotka""
about after a now it lake beside thither he There he him saw
time went.
tho" ne' Tawi'skaro"' tha'onen'sV e're"' kaniatara'ke*'sho"' otsten'ra'
the Flint already far it lake on along it rock
(Ice, Crystal) (ice)
wa'hotaskonniti'ta'kwe"'ha'tie'. " E'tho'ne' ne' Oterontonni"a' e"
.\t that time the It Sapling thero
thitlier he it bridge goes on making of it for himself.
niia'ha're'
tliilher lie went
dji'
where
non we
placo
wa'hoio'ta'tie'. Ne' ka'tf ne' dji'
he working went ahead. The so then the whero
thero
ia'ha'rawe'
there he arrived
wa'heii'ro"'
he it said:
'Tawi'skaro"'. o'
1
2 3 4 5
6 7
ne'
"Flint, what tho 10
(Ice, Crystal) (is it)
ni'satie'r^hilT' Ta'hari'hwa'sera'ko' wa'heii'ro"': "Wakatha'honni-
thon art doing?" Thence he replied heitaaid: " I road am making for U
myself."
•ha'tie'." la'ha'tca'te"' dji' noiTka'ti- na'hoiera'to"'ha'tie' wa-
Thither he pointed where .side of it thither he his way was ho 12
making
"E" non'we' tiio"'hwendjia'te' kontirio'towa'ne"'se'
'There the place there it earth (is) they animals large (are) 13
present
"hen'ro"':
it said:
"This incident shovps definitely that Flint, or rather lee-coated or Crystal, is the Winter power. There is here a substitution of rock for ice, just as there has been in the name of this important nature force.
310 IROQTTOIAN COSMOLOGY [eth. ann. 21
pathway to that other hind, tlicrcon will they hal)itually come over. Along this pathway will they be \n the ha))it of coming across the lake to eat habitually the flesh of human beings who are about to be [who are about to dwell here] on this cai'th." So then Sapling said to him: "Thou .shouldst cease the woik that thou art doing. Assuredly the intention of thy mind is not good." He replied, saying: "I will not cease from what I am doing, for, of course, it is good that these great animals shall be in the habit of coming hither to eat the flesh of human beings who will dwell here."
So, of course, he did not obey and cease from ))uilding the l)ridge for himself. Thereupon Sapling turned back and reached dry land. So along the shore of the sea grew shrubs. He saw a bird sitting on a limb of one. The bird belonged to the class of birds that we
konti'.sero''he"'.se' e" noiTwe" tkanak'ere'. Kawenni'io' neii'
they fierce are there place there they So soon as now
inhabit.
e"katha'his"a' ne' neiT e" ien'wawe' thi'ke"' tiio"'hwendjia'te'
^ I shall complete the now there there it will that it is there it earth stands
my road reach
e" te"tkonne'thake' o'ha"ha'ke''sho"" te"kontii(i'iak'seke' ne'ne'
3
4
there thence they will con- it path on rtlons thence they will habitually the that
tinue to come cross the stream
e^tkonti'wa'hrakhe'seke' ne' ofi'kwe'^ ionnakerat'he' ne' ke"-'
thence they meat will habitually thi- man-being they are about to the here
come to eat inhabit it is
f. io"^hwendjia'te\'' Ta', e'tho'ne' ne' OterontonniYi'
it earth is present." So, at that timi- the It Sapling
6
9 10 11
wa'hawe""ha'se' ne' Tawi'skaro"': ••A'sa"tka'we' dji' satie're"".
he it said to him the Flint: "Thou it shouldst where thou art at
(lee. Crystal i cease from work.
/T la'' wa"hr teioian'ere'' dji' ui"sa"niko""hro'te"'." Ta'hari'hwa'se-
Not verily it is good where so thy mind is shaped." He replied
ra'ko' wa'hen'ro"': "la" thaka-'tkiiVe, dji' na'ho'te"'
^ he ti said: "Not I it should cease where such kind of
from thing
uikatie'r"ha'. loian'ere' se" wa'^hi" thoi'ke"" koutirio'towa'ne"'se'
such I am doing. It is good indeed verily this it is they animals large (are)
? r
e"tkonti'wa'rakhe'seke' ne' on'kwe" ne' ke"" e''ienak'ereke
thence they will habitually come the man-being the here they will continue
to eat meat (humant it is to dwell."
O'ne"' wa"hi' ia" teiiothoiita'to"- ne' a'ha"tka'we' ne' dji'
Now verily not he it consented to the he it would cease the where
from
rota'skonni'ha'tie'. E'tho'ne* ne' Oterontoiini"a' neiT sa'ha"kete'
12 he it bridge is making for At that the It Sapling now again he turned
himself. time back
ao'"hwendjiathen"ke' ioiisa'rawe'. Ne' ka'ti" ne' kaniatarakta'tie'
13 it earth is dry at there again The so then the it lake it side of along
(to dry land) he arrived.
iokwirarat'ie', tci'ten"a' wa'ha'ke"" e" kentskwa"here' okwira'ke'.
^^ it brush grew bird he it saw there it it sat on it branch on.
along,
a This refers to human beings, which, it was understood, were about to inhabit the earth.
MOHAWK VERSION
311
are accustomed to call the bluebirds. kSapling then said to the Blue- bird: '"Thou shalt kill a cricket. Thou shalt remove one hind legf from it, and thou shalt hold it in thy mouth, and thou shalt go thither to the very place M'here Tawi'skaro"' is working. Hai'd by the place where he is working thou shalt alight, and thou shalt cry out." The bird replied, saj'ing: "'Yo" [very well]."
Tliereupon it verily did seek for a cricket. After a while it found one. and killed it, too. Then it pulled out one of its hind legs and put it into its mouth to hold, and then it flew, winging its way to the place where Tawi'skaro"' was at work making himself a bridge. There it alighted hard by him at his task. Of course it then shouted, saying: "Kwe', kwe', kwe', kwe", kwe'."" Thereupon Tawi'skaro"' upraised
Ne' dji' na'ho'te"' konwa'iats
The where such kind of one it calls
thing
Nen' ne' Oterontonni'Ti'
Now the It Sapling
ne
the
tci'teiT'a^
bird
Swiwi'ko'wa'.*
Great Bluebird.
ko'wa':
Bluebird:
e''"ska-
one
" Tarak'tarak
•■Cricliet
wa're'"'ha'se'
he it her said to
tft'hno""'
and
ne'
the
Swiwi'-
Grcat
non we
place
e senio
thou it wilt kill
ne' e"'sate'nhon'ta' iio'k' he"
the thou it shalt hold in and there
thy mouth
ne' Tawi'skaro"' wa'hoio'ta'tie' akta"a'
the Flint lie goes on work- near by
e"'
there
Flint (Ice, Crystal
ie"'8efinitskwa're"\
there thou shalt sit,
tci'ten'"a' wa'ken'ro"':
bird it it said:
no'k'
and
'lo"."
'So be it."
ing
te"sa'hen're'te'."
tliou Shalt shout."
e"snitshota'ko'
thou its thigh shalt take off
ie"".se' dji'
there thou where shalt go
dji' roio"te'
where he is
working
Tofita'ti' ne'
It spoke in the
reply
E'tho'ne'
nen
now
to'ke"ske'
truly
wa'oia'ti'sake''
it its body sought
ne
the
.\t that time
A'kare' nen' wa'oia'tatsen'ri' tii'hno"" wa'oie'na' ne'
After a now it its body found and it it seized the
while
tarak'tarak.
cricket.
ne'
the
wao no .
it it killed.
e'tho'ne' nen
at that now
time
E'tho'ne'
e"te'nhon'ta'.
.\t that time
nen
now
wtVo'nitshota'ko' e"''ska',
it its thigh took off
it it put into its mouth.
Nen' tft'hno""
Now and
one,
wa'tka'te"',
it flew.
ta'hno"
and
e'
there
niia'ka'tie' dji' nofi'we' ne' Tawi'skaro"' wa'hotaskonnio"ni'ha'tie'.
there it went where the place tht flying
E" ia'heiinitskwa're"'
There there it alighted
Flint (Ice, Crystal)
ak'ta' dji'
near by where
wa'tiio'hen're'te' wa'ken'ro"': "" Kwe^',"
it uttered a cry it (z.) it said: " K'vve",
he it bridge kept on building for himself.
roio^'te', uen' wiVhi'
he was now verily
working,
kwe", kwe", kwe",
kwe*', kwe", kwe".
1
2 3 4 5 6 7 8
9 10 11 12 13 14
«This is approximately the death cry or halloo of the Iroquois.
^The bluebird is here mentioned a.s it is among the first of the migratory birds to return in the spring, which is a token that the spring of the year has come, and that the power of the Winter power is broken.
312 IROQUOIAN COSMOLOGY (eth. a.nn. 21
lii.s head and looked and saw a bird sitting there. He believed from what he saw that it held in it.s mouth the thigh of a man-being, and also that its mouth was wholly covered with blood. It was then that Tawi'skaro"' sprang up at once and fled. As fast as he ran the l)ridge which he was making was dissipated. "
Now then, verily, the father of Sapling had given him sweet corn. aTid now he roasted this corn. A great odor, a sweet odor, was diffused. So when the grandmother of Tawi'skaro"' smelt it, she said: " AVhat other thing again is Sapling roasting for himself?" She addressed Tawi'skaro"' saying: "Well, let lis two go to see it, where he has his fire built." Now, of course, they two had at once uprisen, and they
kwe"." E'tho'ne' neii' wa"henno"'kets'ko' ne' Tawi'skaro"'
1 kwe"." At that now he his head raised the Flint
time (Ice, Crystal)
til'hno""' wa'hatkti"tho' wa'ha'ke"' tci'teiT'a' e'' ke"tskwa"here'.
2 and he looJjed he it saw bird there it sat.
Wa"re're' dji' ni'io't dji' wa"hatkat'ho" on'kwe"-ke""ha'
3 Bethought where so it is where he it looked at man- i! had
being been
io'hnitsa'nhon'te" neii' ta'hno""' ne' dji' ka'saka'roiite'
4. it thigh in its mouth now and the where its mouth
held.
onekwe"'sos'ko"\ E'tho'ne" ne' Tawi'skaro"* tonta'hate"sta'tci'
5 it is wholly blood. At that the Flint thence he quickly
time (Ice. Crystal t arose
no'k' haia'takonta'tie' shote'kwe"'. Dji' niio'sno're' ne' dji'
6 and his body did not again he fled. Where so it is rapid the where
stop
ratak'he" e"' nitcio'sno're' tcioteri'sioiTha'tie' ne' hotuskonni-
7 he ran thus so again it is again it disappeared the lie it bridge had
rapid (came to pieces) been making
onni'hatie'ne'.
8 for himself.
Ne' ka'ti' wa'*hi' ne' Oterontofini'"a' ro'ni"ha" tho'wi" ne'
9 The so then verily the It .Sapling his father he him the
gave
tekonteroii'weks o'ne"'ste' ne' ka'ti* wa'hatene"'ston'te"'.
10 white (shriveled) corn the so then he corn roasted.
Ka'serowa'ne"' ka'sera'ko"' o"te'se'rare°". Ne' ka'ti* ne'
11 It odor (is) great it odor (is) pleasant it odor took on. The so then the
Tawi'skaro"' ro'sot'ha' wa'akos'ho* ta'hno""' wa'i'ro"*: "O" ha're'
12 Flint his grand- she it smelled and sheitsaid: "What again (Ice, Crystal) mother lis it)
na'ho'te"' ne' Oteroiitoiini"a' rotes'koiite'?" Wa'honwe""ha'.se'
13 such kind of the It Sapling he it roasts for She said it to him
thing him.self?"
ne' Tawi'skaro"' wtx'i'ro"': "To', tiatke"'se'ra' ne' dji'
14 the Flint sheitsaid; "Well, let us two go to the where
see it
thoteka'to"'." Neii' se" o'k' wa"hi' toritatite".sta'tci" no'k'
15 there he has Now so it is just verily they two quickly and
fire." arose
n That is, so fast as winter recedes, so rapidly the ice on rivers and lakes disappears.
HEWITT]
MOHAWK VERSION
313
two ran. They two ari'ived where he had kindled his tire, and they two saw that it was true that he was roasting for himself an ear of sweet corn. Verily, the fatness was issuing- from it in sti'eams on the grains, along the rows of grains until only the cob was left, so fat was the corn. The grandmother of Tawi'skaro"' said: "Whence didst thou ))ring this?" He replied: "My father gave it to me." She answered, say- ing: "Thou dost even intend that the kinds of men who are to dwell here shall live as pleasantly as this, here on this earth." And just then she took up a handful of ashes, and she cast them on the ear of corn that was roasting. At once the fat of the corn ceased from issuing from the roasting ear. But Sapling very severely rebuked his grand- mother for doing this. Whereupon he again took up the ear of corn and wiped off the ashes that had fallen upon it. Then lie again .set it to
te'honnara'ta'to"
they two ran,
to'ke"ske'
truly
la'ha'newe' dji' thoteka'to"'
There they two where there he has
arrived tire
ka'ti' rote'skonte' ska'hra"ta'
so then he is roasting it oneitear(of corn)
for himself
wa'hiatkat'ho'
they two looked
tekonteron'weks
white (.shriveled)
o'ne"'ste'. Nakwa" ken'ie' io''hnawe"'ton'nio"'' tiiotiiake'"'o"' ne'
it corn. The very it oil it streams flows down they come forth the
one'"sta'ke' nakwa" nen' ne' ke"" niio'nhonwa'ta' ska'hra'til'ie"'
itgrainon the very now the here so (many) it rows has justitearofconi
lies ( ..s left)
e" niione'"stare"se"'. Wa'i'ro"' ne' ro'sot'ha': "Ka" ni'sa"ha?"
there so it corn fat (is) . She it said the
his grand- mother;
Where
is it
Tii'hen'ro"': " Rake'ni"ha' rakwa'wi'." Tontaionta'tf
He replied: " He my father
(is)
^'Akwa" i^'se^re' e" ne^iakoto'nha'reke' ne' on'kwe' ne'
"Juat thou it in- thus so well they will live the man-being(s) the
he it gave to me."
Again thence she spoke
thence thou it didst bring-*"
wai'ro"':
she it said:
thou it in- tendest
e"ienakei*enion"'hake*' ne'
they will dwell in places the (as tribes)
wa^tewa'tcia'na^'kwe' o'se'''hai'a
she handful took up it ashes there
ono"'kwe""ake' ne' e" rotes'konte\
man-being(s) (= humans)
dji' io"'hwen'djiate\ Neii' .so'k
where it earth present (is). Now
wa'tio'ia'ke' ne'
the
at once
o^se^hara'
it ashes
1
2 3 4 6 6 7 8 9
it ear (of corn) on
the there
he it is roasting for himself.
kefi'ie' ioiiiake"''o'''ha'tie' ne' e"
it oil they (z.) oils keep com- the there
ing forth
Oterontonni^'a'
It Sapling
ro'sot'ha'
his grand- mother
o'ne"'ste'
it corn
dji'
where
akwa'
very
na'e'
so she it did.
ione'hra'kwa't
it is remarkable
E'tho'ne'
At that time
she it cast against
Ia'honteri"sia'te' ne' dji'
It ceased at once the where 10
rotes'konte'. No'k' ne'
he it is roasting and the 11 for himself.
wa'shakori'hwas'te"' ne'
he her chided the l^
nen' tonsa'ra^kwe' ne'
now again he it took uii the lo
sa'hara'kewe'
again he it wiped
ne
the
dji'
where
io"se"ha'rare'.
it it had ashes on.
E'tho'ne'
At that time 14
314
IBOQUOIAN COSMOLOGY
[ETH. ANN. 21
roast; but it was just possible for it to exude onl}' a small amount of fatness again, as it is now when one roasts ears for himself. It is barely visible, so little does the fatness exude.
Now the grandmother of Sapling fetched ripened corn that Sap- ling liad planted, and she shelled it. Then she poured it into a mortar. And now she took the pestle and with it ])ounded the corn, and she made haste in her pounding, and she said: "Veril}%thou wouldst have mankind exceedingly well provided. Verily, they sliall customarily be much wearied in getting bread to eat. In this manner then shall they customarily do with the mortar and also the pestle." She herself had finished them. Whereupon Sapling rebuked her for what she had done. He, in regard to this matter, said: "That which thou hast done is not good."
Then, \erily, while Sapling was traveling, he was surprised to find
1
2
3
•i 5
6
■7
8
9
10
11 12 13 14
sa'hate'skon'te"' a're' akwa" e" ho'k' thoiisakakwe'nr osthon"ha'
again very lhu8 juwt as much as it was it is small
again he it roasted for himself
as much as it was possible
non'wa' dji' iii'io't
this time where so it is
lie'
the
o'k' thonsaweiiieno'te"' (ne'
only again it oil put forth (the
aionte'skon'te"' akwa" ne' o'k" Tie' wa'he'ne'ne' taweniano'te"')
very the just the it is visible
one would roast it for one's self
E'tho'ne'
At that time
ne
the
co'sot'hrr
his grand- mother
thenoe it oil would exude).
iotene"'stis"o"' ne'
the
it com has ma- tured
Oterontonni-'a' roient'he"'.
It Sapling he it has planted.
ka"tako"' isi'oii'wero"". NeiT
in thithersheitpoureil. Now
wa'tiako'steri"he"" ne' dji'
she made haste the where
ia'e'ko' ne'
thence she it the got
wa'ene""staron'ko". E'tho'ne" kfi'ni-
she it shelled. At that time it mortar
wa"hr ia'e'sisa'tota'ko' wa'et'he'te'
verily there she got the she it pounded
wa'e'the'te'
she it pounded
there she got the pestle
ta'hno""'
and
wa 1 ro
she it said:
"Akwa**' i^se're' to'-ke"" ne"tiakokwatsto'"'hake' ne' oii'kwe'
" Very thou de- how is it so they will be living at ease the
how is it much
thou de- si rest
Akwa-' e"'s aiero^'hia'kencr ne' dji'
Very eustom- one should struggle the where
arily utterly
he"'s ne"ieier"hake' ne' kanika^bV no'k'
so one it will habit- the ually do
ne' iakos'^o"*
the she them tin- So.
ished.
wa*'shakori'hwas'te"' ne' dji'
he her matter it rebuked in the where
custom- arily
Akao""ha
She herself
man-beingg, (humans)
e"iena'tarake\ E"
one bread will eat. Thus
it mortar and
Ta'. e'tho'ne'
So. at that
time
nae'iere',
so she it did
ho'nf
also
ne'
the
ne
the
a SI sa
it pestle.'
Oterofitonni''a'
It Sapling
wa'hen'ro""
he it said:
la"
■Not
wa'^hf teioia'nere' ne' dji' na"siere\"
verily it is good the where so thou it didst
do."
Ne' ka'tr wa"hi' ne' Oterontonni"a' dji' te'hotawen'rie'
The so then verily the It Sapling where he travels
MOHAWK VERSION
315
that it became dark. So then lie inutied, saying: ''Why, this .seems to be a marvelous matter, this thing that thus takes place." There- upon he returned homeward. Ari-ived there, he found the sun in no place whatsoever, nor did he tind Tuwi'skaro"' and his grandmother. It was then that he looked about him. So then he looked and saw a light whicli was like the dawn. Therefrom he understood that the siui was in that place. He therefore sought servants who would accompany him to fetch the sun. Spider volunteered; so also did Beavt^r; so also did Hare; so also did Otter. So at this time they made themselves a canoe. When they had completed the canoe, they all then placed them- selves in the canoe, and they then of course began to paddle, directing their course toward the place where the dawn shone forth, toward the
wa'hatie're""
he was surprised
Ac
fhenee it becume dark.
Ta'. e'tho'ne'
Si.>. at that time
iori'hwane'hrti'kwiVt
it matter is wonderful
la'sa'rawe'
There he araved
la
ni>t
"A'nio-'
"Well,
sa'ha'ten'ti".
he went back (home).
Tawi'skaro"' no'k' ho'ni" ne'
Flint and al.-^o the
(Ice = Crystal i
E'tho'ne' ne' neiT
At that time the now
dji' na'a'we""."
\vhere so it happened.'
wa re're :
he thought:
E'tho'ne' neiT
At that time now
ka'tf
su thf n
kan'ektr
unvwhero
ne
the
ro'sot'lifr ia*' ho" ne"'
his grand- nut too the
niothtT
ktii'jV'kwji\
it sun.
kan'ekiV.
HnvwIuTi.'.
tetio'.shwat'he" dji' ni'io't
there it is light where so it is
w:Vthatka*'ton'nio"\
he looked about in dif- ferent ways.
ne' tetiawen'tote'.
the there it dav dawns.
Wa'hatkat'ho'
He looked.
NeiT
Now
ka'ti'
so then
e'tho'ne'
at that time
wa*ho"niko"*raien'tiVne' e'' non'we' ieka'ie"' ne' kara"kwa\
he it understood there tlie j'hii-e there it lies the it sun.
Ta',
So,
etho'ne"
at that time
nen
now
ne' wa'ha'nha'tseri'siike"
the he assistants sought for
a''honsa"hatiko'''ha'
they should go after it again
ria'ke", no'k" ha're'
and
ne
the
no'k"
and
Ne'
The
ha're'
again
ka'ti" dji'
so then where
again
Tawi'ne'
otter.
ne' a'hon'ne'
the they him should accompany
kara''kwa'. Takwtt'a''.sa"r wa'hathoiika'-
it sun. Spider he volunteered,
no'k" ha're" Ta"ho"'tane'ke"',
and again Hare,
Tsoni'to',
Beaver,
Ta',
So.
e'tho'ne" neii' wa'*honthoiiion'ni\
at that time now they themselves it boat
made for.
wa''honthonwis"iV e'tho'ne' nen' akwe'ko"'
thev their boat finished at that time
it all
kri'hon'wiiko"* WiVhonti'ta', nen' tii'hno"'
it lioat in thev embarked, now and
wa"hi' wa'hati'kawe'
verily they paddled
e*' na'hatiie'nVte' dji' noil' we' tiiaweii'tote'. Ne' ka'tf ne'
there thither they them- where theplace there it daydawns. The sothen the selves direeted
9 10
11 12 13 14
316
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
place where lay the sun. The trees stood together, and on their tops lav the sun. So then Sapling said: "Thou. Beaver, do thou cut down the tree; and thou. Spider, shalt climh the tree, and at the top of the tree thou shalt fasten thy cord. Then thou shalt descend, hanging by thy cord, until thou reachest the ground." And he said to Hare: -'As soon as the tree falls, thou must seize the sun. Thou art assuredly an adept at skulking through the underbrush. No matter how diffi- cult the ground be, thou art able of course to flee Vjy stealth, if at this time it so be that one pursue thee from place to place." He said: •"But thou. Otter, shalt care for the canoe. If it be so that we all get aboard the canoe, thou shalt turn back the canoe at once."
neiT ciia'hati'ra'r"ho' ne' dji' tkawe'note' dji' non'we' ieka'ie"'
J time there they arrived the where there it island where the place there it
stands lies
ne' kara"kwa'. £"ska"ne' ne' dji' ke'r"hi'to''' karen'haken'iate'
2 the it sun. One(plaeeiin the where it tree stand it tree top of
e" ieka"here' ne'
3 there it it lies upon the
wa'hefi'ro"": " I'se'
4 he it said; "Thou
kara"kw;V. it sun.
it tree stand plurally
E'tho'ne' ne'
At that time the
Oterontoiini'Ti'
It Sapling
ne' Tsoni'to' e'".seron'tia'ke\ no'k' ni'se'
the Beaver thou it tree shalt cut but
thou it tree shalt cut down,
the thou
Takwa'a"sa'r e'"'serat'he'" ne' kaionta'ke' karen'haken'iate' e"
5 Spider thou shalt climb it the it tree on it tree top of there
e"tesne'renke' ne' sa'se'riie'. E'tho'ne' te"tesats'ne°'te' e"tesatia'-
6
thou Shalt it tie
the
thy cord.
At that time
thence thou shalt descend
thou thy body shalt fasten
taniien'to"'
T toil
ne
the
sa'se'riie'ke' dji' niio're' o'"hwendjia'ke'
thy cord on where so it is far it ground on
e"'.se*sera'til"ne\"
again thou it wilt reach"
No'k" Wii'hawe'"'ha'se' ne'
And he him said to the
Ta'ho"'tane'ke"'
Hare
wa'hen'ro"
^ he it said:
Kaweiini'io' neiT e''karoritie'no"'ne' i'.se' te"'se'''kwe'
"So soon as now it tree shall fall thou thou it shalt
it is pick up
ne
kara"kwa". Seweien'te't wa"hi' ne' e"'satkwaton"hwe' ne'
10
o'skawakoiT'sho"
11 it bushes among.
Thou art skillful verily
Iawero"'ha'tie"'
It matters not
nia'ni't sakwe'niofi ki" wa"hr
12
thou art able to doit,
I be- lieve,
verilv
the thou shalt flee in zigzag lines the
to' na"teiao"'hwendjianoii-
how so it land forbidding (is)
ne' e"'satkwaton"hwe' ne'
the thoushaltfleein zigzaglines the
No'k' ne' Tawi'ne'. ka'hon-
And the Otter it boat
to'ka' non'wa'-ke"" aiesa'sere"so"".
13 if this time is it one thee would
pursue about.
we'iiV ni'se' e"'sate'niko"'ra'ro"'. To'ka wa"hr ueiT akwe'ko"^
1^4 the thou it wilt attend to. If verily now it all
thou
e."tciakwati'ta' iokonta'tie' e'"satta'kwa'te' ne' ka'hoiiwe'itv."
15 again we shall at once (it thou it wilt turn the it boat."
embark
follows)
HEWITT]
MOHAWK VERSION
317
All this, then, came to pass. Beaver, of coiii'se, worked there, biting out pieces from the tree; and Spider, for his part, climbed to the tree top, and having reached the top, he then, verily, fastened his cord about it. Thereupon he let himself down, and again alighted on the earth. So then, when there was, of course, little to cut, and the prospect was encouraging that it would be possible to fell the tree, then Spider pulled on the cord. Then, in fact, the ti'ee toppled over. Thereupon Hare rushed forward and seized the sun, for, indeed, Tawi'skaro"' and his grandmother both came running up. It was then that Hare fled, taking the sun away with him. Now, of course, they pur- sued him in many places; he fleetl>' scurried through the shrubbery. After a time he directed his course straight for the canoe; foi- then,
E'tho' ka'tr to'ke"ske' na'a'we"'. Tsoni'to' wa"hi' nen' e"
Thus so tbeu truly so it hap- Beaver verily now there
wa'hoio"ta'
he worked
Takwa'a".sa'r
Spider
so it hap- pened.
wii'hatekhwanioii'ko' ne' karonta'ke', no'k' ne'
he it bit repeatedly the it tree on, and the
ia'harat'he"'
there he climbed
na ,
that one
ne
the that
ne
the
kareii'haken'iate'
it tree top of
ia'ha'rawe', nen' wa"hi" e" tA'ha'hwan'rake'
there he arrived. Now verily there he it wrapped
ne'
the
rao sen le
his cord.
E'tho'ne' nen' tonta'hatisi'ton'te', sa'hara'ta'ne' o"'hwendjia'ke'.
At that time now thence he his body again he reached it earth on.
Ne" ka'tr wa"hr
That so then verily
io'r^ha'ratste' neii'
it is very hopeful now
thence he his body suspended,
ne' -'■
the
again he reached
it
neiT e" ho'k'
now there only
na'tetcioia'sa' ne' nen'
so it is narrow the now
Takwa'tV'sa'r
Spider
nen
now
e"wa'to"'' e"karontieno""'ne'
it will be it tree will fall
possible
ta'ha'.seriie'tati'ronto"\
he it cord pulled on.
e'tho'ne' ne'
the
at that time
To'ke"ske'
Truly
ka'tr
so then
wa'karontieno""ne'. E'tho'ne' ne' Ta'ho"'tane'ke"' ta'haia'takonta-
it tree fell.
tie"te'
wa'trtVkwe'
he it took up
.\t that time the
ne' kara"kwa'.
the it sun.
Hare
thence his body fol- lowed instantly
te'hnitak'he' ne' Tawi'skaro"' no'k'
they two ran the Flint but
lice, Crystal)
wa"hr Ta'ho"'tane'ke"' wa'hate'ko'.
Hare
verily
kwa'.
Nen'
Now
wa"hr
verily
he fled,
wa'honwa'sere"so"
ho'm' ne' ro'sot'br. Neil'
also the his grand- Now
mother.
ioii.sa'ha"hawe' ne' kara"-
hence he it bore the sun.
Rotkwaton'hwe'tie'se'
He fled in devious courses
ne' o'skawako""sho"'.
the it bush(es) among.
ka'ti' tka'hofiwa'ie"',
of it there it boat lies,
they him pursued from place to place.
A'kare' neiT ia'hakontatie"te' dji' non- After a now thither he went directly where the time side
nen' se" wa"hi' ne' ronnatia"ke' ne'
now indeed verily the they others the
Nen' se" wa"hr o'k' e"
Now indeed verily just there 10
11
12 13 14 15
318
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
indeed, the others, his friends, were aboard the canoe. He ciinie thither on the hound, and got aboard the canoe. At the same time with this, Otter pushed oti' the canoe, and they again began to paddh^
So then, as they rowed back. Otter, it is said, did verily continue to tallt. They forbade him. but he did not obey. Then a person struck him a blow with a paddle on his mouth. (It is for this reason that now the mouth of the Otter is such that one would think that it had been broken off long ago. His lower jaw is shorter than the upper. It is plain where one struck him with a paddle.)
So when the}' had arrived at home. Sapling said: "It shall not con- tinue to be thus, that a single person rules over the sun." Then it was that he cast the sun up to the center of the sky. saying: "There where the sky is present, thereto must thou keep thyself
1
2 3 4
5
6
7
8
9
10
11 12 13 14 15
ka'honwe'ia',
it boat,
ka'ti'
SO then
ka'hon'wako"'. O'k' cihatak'he" ionsa'-
it boat in. Jnst there he ran along again he
ronteii'ro' ieshatiia'ti"
they his friends there again they are are embarked
hati'ta'. E'tho'ne' iokonta'tie" ne' Tawi'ne' sa'hata'kwa'te' ne'
embarlted. .-Vt that time at once (it the Otter he it turned bacli the
follows) again
nen' wa"hr sa'hati'kawe'.
now verily again they paddled.
ne' dji' nen' shoti'honwakera'ne" Tawi'ne',
the where now again their boat floats along Otter,
Ne'
The
ia'ke"', to'ke"ske' dji' ro'thara'tie'. Roiiwana'hri.s'tha", no'k' ia"
it is said, truly where he kept on They him forbade, and not
talking.
teMiothonta'to"'. NeiT e'tho'ne' shfiia'tti' fi'kawe' waiio'le'^te'
he obeyed.
Now
at that time
it paddle
he him struck
(Ne' tiiori"hwa'
(The it is reason
ne'
the
ra'saka'ronte'
his mouth
he one person
dji' ra'saka'roTite' wa'hano"'hwar'ia'ke\
where his mouth (is) he him it blow struck.
non'wa' ne' Tawi'ne' e" ni'io't dji'
present the Otter thus so it is where
time
o'k' tetkaia'ktci"ho"'. Ni'ha'qhiots'hes'a' ne' e'ta'ke" nonka'ti',
just one it had broken. So his jaw (is) short the lower side of it,
we'ne' dji' e" kaie""to'" a'kawe' wats'to"".)
il IS plain where there one it struck it paddle one used it.)
Ta', ne' kii'tr wa'^hf ne' nen' ciionsa'hoil'newe' ne' Oterontoii-
So, the so then verily the now there again thty the It Sapling
arrived
"la" e", the"io'to"''hiike" ne' tcieia'ta' ho'k'
"Not thus, thus it will con- the one person only
one would think
ni il
wa'hefi'ro"
he It said :
aiewet'iniio"hake'
one it should control
sa'tewa'sen'no"'
just its middle
ne'
the
thus it will con tinue to be
kara"kw:V." Ta',
it sun." It so.
E'tho'ne'
at that lime
ne'
the
dji'
karoiT'hiate'
e
there
ia'ho'tf
he it threw
nen
now
ne'
the
kara"kwa' ta'hno""' wa'hen'ron': "E'tho' dji' karon"hiate' e"
it sun and he it said: "There where it sky is pres- there
it sky is pres- ent
MOHAWK VERSION
319
attached, and, besides this, thou shalt fontiiiuouslj' journey onward." He pointed thither, and said: " 'The phiee wiiere it plunges itself into the deep [that is, the west]' people will habitually call the place whither thou shalt habitually descend, the place wherein thou shalt habitually be immersed. At these times, verilj^ darkness will come upon the earth present here; and 'The place where the sun rises [that is, the cast]' people will habitually call the place whence thou wilt habitually peer out, and people will say, 'Now the Sun has come out.' Then shalt thou raise thyself upward therefrom. Thus thou shalt continue to have this function to perform. Thou shalt continue to give light to this earth." Besides this he said: "Whensoever man- kind mention thee, they will ever say customarilj': 'He is the Great Warrior who supplies us with light."" 80 then, in its turn, now came of course the luminary', the Moon, which was his mother's head.
e"'satia"tanen'takto""hake' nen' ta'hno""
wilt thou thy body attach now and
(as a fixture)
e^'sa'teiitionha'tie'." Li'ha'tca'te'
thou shalt move along."
o'k e"tiotkonta"kwe'
just
wa'hen'ro"'
he it said:
Thither he pointed
tchot'ho^s e"konwaiats'heke' dji' e"'s non'we
(immerses will they call it where ciis- the place
itself) habit«a]ly tomarily
it shall be contin- uous
"Dji' ia'tewat-
" Where there it
sets
ie"'sats'no"'te'
there thou shalt go down
ie°'sanonwi're^te'. E'tho'ne' wa"hr nen' e"tioka'ra'hwe'' ne' dji'
verily now it shall become the where
there thou shalt be immersed.
At that time
it shall become dark
io°'hwendjia'te'.
it earth is present.
Dji'
Where
tkara'kwi'neke"'s e"konwaia'tsheke',"
there it sun comes shall it they call
out habitually,"
(ia'ha"tcate"' dji' nofika'ti') " e" he"'s nonka'ti' te".sake'to'te' ne'
(thither he where the side of "there cus- side of it there thou shalt the
pointed it) tomarily peer over
e^iai'ro"' ne' on'kwe' neii' takara'kwi'neke"'ne\ Ta', e'tho'ne'
one it will the man-being now it sun has come up. So, at that
say (human) time
tontesathara'tate'. E^' ni'se' ni'io't dji' e"'sateri'hon'take\ te^ssh-
thence thou shalt raise There the soitis where thou duty wilt have it, thou
thyself. thou
wathe"take' ne' dji' io"'hwendjia'te\" Nen' ta'hno"" wa'hen'ro"':
it wilt make the where it earth is present." Now and heitsaid:
light
" Kat'ke' ne' oii'kwe' i'se' e"iesana'to"' e"ionto""heke' e"'s:
" Whenever the man-being thou one thee shall one shall continue custom-
(human) designate to say arily:
' llo''ske"'rakeHe"kowa" ne' teshonkwa'shwathe"tenni'.s. "
' He Great Warrior (is) the he us causes it lo be light tor.' "
1
2 3 4 5
6
7
8
{}
10
11
Ta', e'tho'ne' nen' nofi'wa' ne'ne' e"'hni'ta' ne' wa"hi'
So, at that now the present the it moon the verily
at that time
the present time
the that
rao""ha' ro'nisten''htl'-ke"'ha' akonofi'dji' ne' ro'sot'ha'
he himself his mother it was her liead the his grand-
mother
ne
the
dji' where
12
13
320 IROQUOIAN COSMOLOGY [eth. ann.21
and which his grandmother had also placed on the top of a standing ti-ee. This, too, he threw up to the sky, saying: "The power of thy light at night shall be less." He added: "At times they will see thee in full. Every night thy size shall diminish until it is gone. Then again, thou shalt every night increase in size from a small beginning. Every night, then, thou shalt grow until the time comes when thou hast completed thj' growth. So now. thus it shall V)e as to thy mode of existence." Moreover he said: "Whenever mankind who shall dwell here on earth mention thee, the}' will keep saying customarily: 'Our Grandmother, the luminai'v pertaining to the night.'"
Then Sapling now formed the Ijod}- of a man" and also that of a woman [of the race of mankind]. His younger brother, Tawi'skaro"',
ke'rhi'te' o'ni' na" ne" e" iako'ha're', e'tho' ho'nf na"
1 it tree also the that there there she it fas- there also the
stands that one tened at the top. that
ne" ia'ho'tr ne' dji' karoiT'hiate', wa'hen'ro"': " £"tiioto'ktake'
2i that there he it the where it sky is pres- he it said: " It will be lacking
one threw ent,
ne' ni'se' ne' dji' te"'se'shwathe'te"' ne' a'sofithen'ne'."
8 the the the where thou shalt cause it to be the it night (time) in.'
thou light
Wa'hen'ro"': '' Sewatie're"' e"kanri'no"'"hake' ne' dji' te"iesa-
** He it said; "Sometimes it shall be full the where one
kan'ereke\ Niia'tewa'sonta'ke'' e"tiiostho*'o"''ha'tie' ne' dji' ni''sa'
5 thee look atshall. Every night (every night it shall continue to grow the where thouart
in number) smaller large
dji' niio're" ie'^wa'ts'jVte'. E'tho'ne"' nen' a're" niwa*"a^ dji'
a where so it is it shall all dis- At that now again so it is where
far appear. time small
in size
te"tesate'hia'ro"' sewa'soiitats'ho"' o'nr na" ne'' ne' dji'
^ thence thou shalt one it night apiece also the that the where
grow larger that one
te"tesate'hia'ro''' dji' niio're' te"tkriie'ri'ne' e"sesate'hia'ro"\ Ta',
^ thence thou shalt where so it is dis- it shall be cor- again thou shalt grow So,
grow larger tant rect to maturity.
e" ni'se' ne"io'to""hake' ne' dji' e"sia'ta'teke'." Nefi' ta'hno""
y thus the so it shall continue the where thou shalt exist." Now and
thou to be
wa'heii'ro"': ''Ne' ka'tke' i'se' e"iesana'to^' ne' onkwe-
10 he it said: "The whenever thou one thee shall the man-
designate (human)
'ho'ko"' ne' e"ienak'ereke' ne' dji' io"'hwendjia'te' e"ionto'*"-
11 being the they will be the where it earth is pres- one shall ha- plurally dwelling ent bitually
heke' e^'s lethi'sot'ha^ ne' a^sonthe"^'kha' kara"kwri\"
say custom- she our grand- the nocturnal (it it luminary."
arily mother night middleof the)
Ne' ka'tr ne' Oterontonni'Ti' nen' wa'hoia'ton'nia' ne'
The so then the It Sapling now he his body made the
12 13
ron'kwe' no'k' ho'nf ne' ion'kwe'. E" te'hakan'ere' ne'
jA he man-being but also the she man-being. There he it looked at the
(a man) (a woman)
a This incident is evidently taken from Genesis in the Christian Bible.
HEWITT]
MOHAWK VERSION
321
watched him there. So then, when he had. of course, caused them to Ihe, he placed them together.
Then it was that Sapling started upon a journey to inspect the con- dition of the things he had finished on the earth then standing forth. Then, at that time, lie came again to review those things and to see what things man [of the human race] was .doing.
Then he returned to the place in which he had given them liberty. So then he found the two doing nothing except sleeping habitually. He merely looked at them, and went away. But when he came again their condition was unchanged; they slept habitually. Thus then, in this manner matters stood the very few times he visited them; the condition was unchanged; they slept customarily. Thereupon he took a ril) from each, and substituted the one for the other, and replaced each one in the other body Then, of course, he watched them,
iiVtate'keiT'n
his yoTinger brother
wa'shakao'n'liete"
he them caused ti> live
Tawi'skaro"'. Ne' kfi'ti' wa"hi' ne' dji' neiT
Flint. The so then verilj- the where now
ska"ne' wa'shako"tero"'.
Neil'
Now
iio""ha"
to view them
wa'*hr
verilv
in one
(place)
he them placed.
ne' Oteroiitonni'Ti** wa'ha'ten'tr
the It Sapling
he started awav
sa'hatke'^se-
again he went
dji' ni'io't ne' dji' rosYi"ho"'
where so it is the where lie things has
finished
Ne' kii'ti' ne' dji' nen'
The so then the where now
ejia'te\
present.
'othe'no"'-ke"' ni*hatie'r"ha' ne' on'kwe".
something is it so he is doing the man-being.
(human)
Ne' kii'tr dji' nen' .sa'Tawe** dji' noil'we'
The so then where now again he where place
ne' dji' wato"'hwen-
the where it earth is
tonta^shakontke"''se'ro"'
again he them viewed in order
again he arrived
ka'tr othe'no"' teiatie'r'^liiV
la^'
not
o'k-
only
Ne'
The
E"
Thus
ko'k'ta'se"
them visited,
anything
they two were doing
ne
the
O'k^
only
ne
the
n i ' shakotka' we" '
jtist he them left
roti'ta's. Ne'
they slept. The
he them looked at
else- where
ne' wfrshakotkat'ho' ak'te" nofi'we'
the
kii'ti"
so thell
ka'ti"
so then
ne
the
nen
now
the place
sa'rawe
nonka'ti'
side of it
just again he went.
a're' sa'rawe' kato'ke"' ni'io't roti'ta's.
again again he unchanged so it is they slept
arrived habitually.
ni'io"t akwa"' to'ka"a' nonterats'te' ne' wa'sha-
80 it is very few it is repeated the he
kato'ke"' ni'io't roti'ta's. Ta', e'tho'ne' neii'
luichanged
so it is
they slept habi'tuallv.
So,
at that time
skat'sho"" wa'shakote'karota'ko', neii' til'hno"" wa'thate'ni' dji'
one each he them rib took out of, now and he them ex- where
changed
sa'shakote'karo'te"'. Neii' wa"hi' wa'shakote'niko"'i'a're"' wii're're':
Now verily he them watched he it thought:
again he it rib fixed into them.
21 ETH— 03-
9 10 11
12 13 14
-21
822
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
thinking of what pcrhiiijs might now happen. It was therefore not long before the woman awoke. Then she sat up. At once she touched the ])reast of the man lying at her side, just where he had placed her rib, and, of course, that tickled him. Thereupon he awoke. Then, of course, that matter was started — that matter which concerns man- kind in their living; and they also started that matter for whicli in their kind their bodies are provided — that matter for which reason he is a male human being and she a female human being.
Then Tawi'skaro"' also formed a human being, but he was not a)>le to imitate Sapling, as the form of the human being he poorly made showed. Tawi'skaro"' addressed Sapling, saying: " Do thou look, I also am able, myself, to form a human being. " So when Sapling looked at that which
^O" ci' !■
ne la we
so it will happen?"
Ke" ne
1 "What this is it the
is it
iakon'kwe' neiT wa'e'ii
2 she inan-beiriK now she
(woman) awoke
ciieiiVtakonta'tie' ne'
3 her body followed the
along
niisi^'eiere' dji' non'we'
4: jnst she it where place
toneiied
wa'thonwanis'teka'te' wa"hr.
5 she him tieklcd verily.
x-'r
At that time
la" ka'tf tckari'^hwes ne'
Not so then it is a long the matter
Nakwa" o'k-
Thf viTy just
E'tho'ne' wivontkets'ko',
she sat up.
aia'tion'nf ne' roil'kwe' e" ke"''
the he man-being- there where
(man)
ni'hote'karota'kwe"' rana'a^ta'ke'
his body lay extended
there he rib has removed
his flank on
E'tho'ne'
At that time
wa'ha'ie'.
he awoke.
Nen'
Now
w:V4u'
O verilv
e"teri'hwa'ten'tr dji' niiakoteri"hwate' ne' on'kwe^
ne' iako'n'he' no'k" ho'ni'
7 the they live and also
neii' wa'hiateri*hwa''ten'tia'te'
now they matter started
man- beings
dji'
where
nrrho'te"'
8 such kind <if
niia truenta"kwe"' dji'
where
na'ho'te"' kari'hon'ni'
just their bodies it are where such kind of it it causes
thing designed for thing
ron'kwe' i'ke"^ no'k' ho'nf ne' dji' ion'kwe' i'ke"^
9 he man-being it is and also the where she man-being it is.
(man) (woman)
Tawi'skaro"*' ka'ti' o'ni' wa'Ton'nr ne' onkwe'; no'k'
1^^ Flint St) then also he it made the man-being; but ( Ice, Crystal i
te'hokwe'nio"'
J- -L he is able to do it
the
he him should imitate
the
It Sapling
where
ne
the
la*'
not
ne' a'honjVke'ranf ne' Oterontonni'Ti' dji' na""
the that
ne" niionkweto'te"'
1-^ that jnst kind of man-
one being
wa''hawe"'iia>se'' ne'
lo he him spoke to the
se^'
^■^ indeed
also
ne' wa'ha's'a, a'se'ke"" ne' Tawi'skaro""
the he it finished. because the Flint
(Ice, Crystal)
■ Satkat'ho" wakkwe'nio"'
I it am able to do
Oterofitonni'Tr :
It Sapling:
m ■
the I
ne
the
man-being (human)
'Do thou look at it
oii'kwe' e"koii'nr
I it will make."
Ne'
The
ka'ti"
.so then
ne
the
HEWITT] MOHAWK VERSION 323
niad(> him say " I am able to form a human being," he saw that what he had formed were not human lieings at all. The things he formed were possessed of human faces and the bodies of otkon [monsters], subtly made otkon. Sapling spoke to him, saying: "That assuredlj^ is the reason that I forbade thee, for of course thou art not able to do as I myself am doing continually." Tawi'skaro"' answered, saying: "Thou wilt nevertheless see that I can after all do as thyself art doing con- tinuall}', because, indeed, 1 possess as much power as thou hast." Now, verily, at this time they two separated. And now, Sapling again traveled from place to place on the surface of the earth. He went to view things that he had completed. After a while, then. Sapling promenaded along the shore of the sea. There he saw Tawi's-
Oterontofini"a' dji' neiT wa'hatkat'ho' ne' ra'to"' ne'
It Sapling where now he it looked at the he it says the 1
wakkwe'nio"" ne' ofi'kwe' e°kon'ni" iii'' hofi'kwe' te'ke"' ne'
I it am able to do the man-being I it will not he man-being it is the 2
(human) make (man)
ro'sa"o°'. Ne'ne' o'k' ne' oiTkwe' kako"'sofita"ko"' ne.n'
he them has The just the man-being he is faced therewith now 3
finished. that
ta'hno"" ot'ko"' kaia'tonta''ko", ka'rio', onftat'ko'" ka'rio\ ne'
and otkon it is bodied animal, subtly otkon animal, tlie 4
(malefic) therewith, (it is) " (it is)
wifhi" wa'haia'ti's'a . Ta'hata'tf ne' Oterontonni"a' wa'hefl'ro"':
verily he its body He spoke the It Sapling he it said: 5
finished.
"Ne' wa"hr kari'hoii'ni" ko"n"he',se' ne' dji' ia" se" wa"hf
*'The verily it it causes 1 thee the where not indeed verily 6
eaution
tesakwe'nio"' ne'ne' nae"siere' ne' i"' dji' iiiwakiere"'ha'tie'."
thou art able to the go thou it the I where so I it keep on doing." T
doit that shouldst do
Nefi' wa"hr tonta'hata'tf ne' Tawi'skaro"' wa'heii'ro"': "E"'sa-
Now verily thence he the Flint he it said: "Thou 8
iinswerod (Ice, Crystal)
tkat'ho' ki" dji' e^kkwe'iif se'' e" ne°kie're' dji'
it wilt see, I where I it shall be indeed thus so it I shall where 9
think, able to do do
ni'saiere/^'ha'tie' ne' i'se', a'se'ke"" e"' se'' niwake'sbatste"'''sera-
so thou art carrying the thon, because thu.s indeed so my power is large 1''
on work
dji' ni'io't ne' i'se'/' Nen' wa'iif e'tho'ne' tonsa'hiatekha"sr.
where so it is the thou Now verily at that they two again 11
time separated.
Nen' u're' wa'^hr ne' Oterofitonni"a'' tonsa'hatawenrie"sa' ne'
Now again verily the It Sapling he went traveling about the 12
dji' io"'h\vendjia'te\ Sa*hatke'"senio""ha' ne' dji' ni'ho"sa'-
where it earth is present. Again he went to see the the where he things 1^
things plurally has
ii'n'bo"'. A'kare' ka'tr ne' Oterontonni'Ti* kaniatarakta'tie' e"
made After a so then the It Sapling- it lake along there l"*
severally. time
i're\ E'tho' ka'tf wa^ho'ke"' ne' Tawi'skaro"' e" rata'tie\se\
he is There so then he him saw the Flint there he stood about 15
walking. (Ice, Crystal) here and there.
324
IROQUOIAN COSMOLOGY
[KTH. ANN. 21
karo"' standing- about in different places. At the water's edge lay the body of a man-being who was as white as foam". When Sapling arrived there, he said: "What is this that thou art doing?" Tawi's- karo"' replied, saying: "Assuredly, I have made the body of a male man-being. This person whose body lies here is better-looking than is the one whom thou hast made.'' Assuredlj^, I have told thee that I have as much power as thou hast; yea, that my power is greater than i.s th3' power. Look thou, assuredlj' his body is as white as is the body of the one whom thou hast formed." Sapling answered, saying: "What thou sayest is assuredly true. So then, if it be so, let me be looking while he makes movements of his body and arises. Well, let him stand, and also let him walk." Whereupon Flint said: "Come! Do thou
Ne' dji' teio'hnekak'te' ron'kwe' e" raia'tion'nf, e" ni'hara'ke"'
1 The where it water's edge at he man- there his hody lay , there so he is white
being extended,
dji' ni'io't ne' o'hwats'ta'. Wa'hen'ro"' ne' Oterontonni"a'
2 where so it is the it foam. He it said the It Sapling
ne'
3 the
9 10 11
dji' neiT
where now
e la rawe :
there there lie arrived :
O" ne' ni'satie'r"ha'?" Tii'hata'ti'
SO thou art doing?" He answered
* What the is it
ne' Tawi'skaro"' wil'hen'ro"': '' Wa'hiia tofi'iif wa'^hf ne'
4i the Flint he it said; "I his body made verily the
(Ice, Crystal)
ron'kwe'. Ke"'i'ke"^ raia'tion'm- se^'^ha' niiora'se' dji' ni^'ha-
^ he man-being. This it is he an extended more so it is fine- where so he his
body lies. looking
iato'te"' dii' ni'se' ni'io't ne' sheia'tis"o"'. Ko"'hi'o'n" wa'^hf
6**
kind of where the so it is the thou his body I thee told verily
body thou hast made.
dji' e^' niwake^shatste""sera' dji' ni'se' ni'io't. Neil' ta^hno"''
7 where thus
8
so my power is large
where
the thou
Now
find
le-'^hi
more
O ni
also
1 SI
beyond
ni'io't.
SO it is.
ni'se'
the thou
Satkat'ho'
Do thou look
non we
place
wa''hi'
verily
niwake'shatste""senv dji' ni'se'
so my power is large where
ni'io't sheia'tis"o"'."
so it is thou his body,
hast finished."
kara'ke"'
it (is) white
Ta'hata'tr
He replied
the thou
ne' ni'haia'to'te"' dji'
the sueh his body kind where
of ( is )
ne' Oterontofini*'a'
the It Sapling
wa'hen'ro"': "To'ke-ske', wa"hi' ne' dji' na'ho'te"' sfi'to"'.
he it said : "Truly. verily the where such Vind of thou it
thing sayest.
To', ka'ti' tekkan'erak ratoria'neron'ko' nen' ta'hno"" a'hat-
12 Well, so then let me look on let him make move- now and
ments
kets'ko'. To', a'ha'ta'ne no'k' ho'nf a'ha'ten'tr.'
let
13
him arise.
To',
Well,
and
al.so
let him walk."
Ta',
So.
let him stand up
e'tho'ne' ne' Tawi'skaro"' wa'hen'ro"': "Hau", satkets'ko'."
1* at that the Flint he it .said : "Come, do thou arise."
time (Ice, Crystal)
a This man-being was Snow, Winter's handiwork. The life with which this man-being was endowed by Sapling is that which enables the snow to return every winter. Otherwise it could never have returned.
MOHAWK VERSION
325
arise." But he that lav there did not make a single movement. Then, of course, Tawi'skaro"" put forth all his skill to cause this being to live and then to arise. He did everything possible to do it but he could not etfect his ])urpose and failed to cause him to come to life, for he did not come to life. Then Sapling said: "Isthis not what 1 have been saying, that thou art not able to do as I can do?" He added: "What purpose, in its turn, will lie served by having his body lying here, having no life? Is it only this, that he shall always lie here? That is the reason that I habitually for))id thee to make also the things that thou seest nie making: for, assuredly, thou art not able to do the things that 1 am doing.'" So then, of course, Tawi'skaro"" said: "Well, then, do thou cause that one there to live." So, in truth, Sapling consented to this. He drew near to the place where the man
la" othe'no"'
Not anything
te'hotoria"nero'" ne' raia'tion'nf.
he himself moved
the
his body lies extended.
Nen' wa"hr
Now verily
ne
the
Tawi'skaro"" dji' o'k' na'tethoie're"' ne' a'hato'n'hete',
Flint where just so he di(t everything the he should come to
(Ice, Crystal) life,
e'tho'ne' a'hatkets'ko'. Nakwii" dji' o'k' na'tethori'hwaiera'to"*
at that he should arise. The very where just he did all manner of things
lime
no'k' wa''hono'ro"'se' ki" ne' a'hoton'he'to"'. E'tho'ne' ne'
the
and
he it failed to do.
I think.
Oterofitonni"a' wa'heii'ro"
It Sapling he it said :
wa"hr
verily
e
thus
te.sakwe'nio"'
" Ne"
"That one
thou art able to do it
as
"Na'ho'te"'
"What kind of thing
tero'n'he'.
he lives.
non wa
thi.s time
e-'wate's'te'
it will be of use
it would come to life for him.
wa"hr cika'to"'
verily
ni
the I
ne'
the
At that time
the
la" se"
where I keep Not, in- saying, deed,
ni'io't." Wa'hen'ro"':
SO it is." He it said :
Ne'
The
wa'^hr
verily
wa'satkat'ho'
thou didst see
ke"" raia'tioii'nf iii"
here he his body not
it is lies extended
Ne' o'k'-ke"' ne' tiiot'ko"' e" e"'haia tion'nike'?
The only is it the always there his body will lie
extended ever?
ne' dji' na'ho'te"'
the where what kind of thing
i'se' wa^son'nf. la",
thou thouitmadest. Not
custom- arily
se ,
indeed,
Ta',
So,
i'.se'
thou
wa"hr
verily
kari'"hofi'ni' konia'ris'tha"' e"'s
it it causes I thee chide
wa^kon'ni' iio'k'
I it made imd
tesakwe'Dio"' ne'
thou art able to the do it
ha' re'
again
naa"sie're' dji' nikatie'r'ha'."
.so thou it where so I do things."
should st do
e'tho'ne' wa"hi' ne' Tawi'skaro"' wa'hen'ro"': "To', ka'ti'
verily the Flint he it said : "Well, so then
at that time
e" tco'n'het."
there do thou cause it to live."
Flint I Ice, Crystal )
To'ke"ske' ka'ti'
Truly so then
ne
the
Oterontonni^a'
It Sapling
wa'hathon'tate'. K^' ka'tf niiti'ha're- dji' raia'tion'nf tii^hno""
he it consented to. There so then so thither where his body lay and
so thither he went
his body lay extended
1
2
3
•i
5
6
7
8
9
10
11
12
la
14
326 IROQUOIAN COSMOLOGY [kth. a.nn. 21
lay, and bent over and breathed into his nostrils, and he at oiiee began to breathe, and lived. He said to him: '" Do thou arise and also do thou stand, also do thou keep travelinj^ about on this earth." The body of a woman had he also formed at that place. Saplinjr caused both of them to live.
Tawi'skaro"' spoiled and undid some of the thing's that Sapling had pre- pared. The rivers to-day in their different courses have l)een changed, for, in forming the rivers. Sapling provided them with two currents, each running in a contrary course, currents made for floating objects in opposite directions; or it may be that it is a better explanation to say that in the middle of the river there was a division, each side going in a direction contrary to that of the opposite side, because Sapling had intended that mankind should not have, as a usual thing, any difficult labor while they should ))e traveling. If, for anj- rea.son, a
iirthatsa'kete' ra''nio'"sa'ko"' e" ia'hatoii'ri' ne' o'nf ne'
1 tluTc he lient hia nose in there thither he the also the
forwiird. breathed
iokoiitii'tie' tii'hatoii'ri' wa'hato'n'hete'. Wa'heii'ro"'': "Satkets'-
2 at once (it thence he he came to life. He it said: "Do thou
follows) breathed
ko', ne' o'ni' tes'ta'ne' ne' o'nf ne' tesatawenrie"hake'
3 arise, the also do thou the also the do thou keep traveling
stand about
dji' io'^hwendjia'te'." lofi'kwe' o'nf o'k' ska"ne' dji' shako-
4 where it earth is present." She man- also just in one where he made
being. place
ia'ton'ni'. Ne' Oterontoiini"a' tetcia'ro"' shakaon'he'to"'.
5 her body. the It Sapling both he them caused to
live.
Ne' Tawi'skaro"' o'tiake' shohetke""to"', shori"sio"' ne' dji'
5 The Flint some he spoiled them he dis- the where
(Ice, Crystal) (things) again. arranged
na'ho'te"' rokwata'kwe"' ne/ Oterontonni"a'. Ne' non'wa'-ke"'
7 such kind he has put in the It Sapling. The this time is it
of things order
ne' dji' kuqhio"4iate'nio"\ a'se'ke"" ne' Oterontonnr'a' dji'
8 the where it river present in because the It Sapling where
several places,
roqhio"'honnia'nio"' teio^hneke°'to"''kwe"\ ne' te"".s ne' aete-
9 he rivers made several it has two currents either flow- the or the we
ing in an opposite direction
wen'ro"' teio'hneke"'hawi"to"'. no'k ke"" ki"' ka'ie°' .se""ha'
J_0 should either it has two currents bear- and here I be- it lies more
say ing in an opposite direction, " it is, lieve,
io'niko'''hraien'tii't ne' aetewen'ro"' sa'tekaqhio'''hi"he"' tekia-
11 it is comprehensible the we should say it river middle of it they
tek'he"', tetcia'ro"' e're"" teio'hneke"'hawi"to"', a'se'ke"" ne'
12 two join, they two else- two it current flow, either because the
both where in an opposite course,
Oteroiitonni'Ti' rawe'ro"* iii" the"iakoro""hiaken"hiike' ne'
13 It Sapling he it Intended not they will be greatly distressed the
otTkwe' dji' te"iakotawenrie"hake'. To'ka' othe'no"' e"kari'-
1-1 man-beings where they will keep on traveling If anything it it will
(human) about.
HEWITT]
MOHAWK VERSION
327
person would wish to descend the current, it would indeed not be a difficult matter .simply to place himself in a canoe, and then, of course, to descend the current of the river; and then, if it should be necessary for him to return, he would, of course, paddle his canoe over to the other side of the river, and just as soon as he passed the division of the stream then, of course, his canoe would turn liack. and he would then again be descendinj)' the current. So that is what Sap- ling had intended; that mankind should be thus fortunate while they were traveling about on rivers, l)ut Tawi'skaro"' undid tliis.
Now, moreover, Tawi'skaro"' himself formed these uplifted moun- tains; these mountains that are great, and also these divers rocky cliffs — he himself made them, so that mankind who would dwell here would have cause to fear in their continual travelings.
hon'ni" e"ie"'hnawe""te'
cause one stream will
descend
othe'no""' tewen'to're' ne'
it anything it is diificult the
ka'hofiweia'ke'
i t boat on
o'k'
only
aionti'ta'
one himself should embark
la
not.
ne'
the
wa'^hi'
verily
ki"
I be- lieve,
ka'hofi'wako
it boat in
neii' wa"hi' e"io"-hnawe""te'' No'k' to'ka' te"iakoto"'hweiTdjio"se*
now verily one it current And if it one will be necessary for
will descend.
ne' aonsaio""kete' ne' ki"' o'k" wa"hr ne' e're"' na'kaqhio"'ha'ti
the
one should return again
niie"ie'hoii'ioiitie' dji'
thither one his boat where will steer
the I think
only
only verily
niio'sno're'
so it is rapid
other (side)
ne
the
dji' tekia'hnekak'he"' nefi', ki". o'k' wiVhi'
where they two waters join now, I only verily
believe,
ako^honwe'ia\ io'lmawe^'to^^ha'tie' a're\ Ta',
one's boat. it is going down stream again. So.
such it river side of
i' taionto"hetste'
one it will pass
e'^sewa^'kete' ne'
it will go back the again
ne' rawe'ro"'
ne
the
Oterontonni*"a'
It Sapling
e^' ne"Vatiese""hake' ne'
thus some one will be con- the
tented
the
oii'kwe
man-being (s) the (— humans)
kaqhio^'^hako"' dji' te"iakotawonrie'^hake\ No'k' ne' Tawi'.skaro"'
it river in where one will be habitmilly And the
sho'hetke""to"^
again he it spoiled,
wa ne"se
large (are)
Flint (Ice. Crystals
It moun- tain
one will be habitually traveling
shori"sio"'.
again he it dis- arranged.
Nen' ta'hno"" ne' Tawi'skaro"' ke"'i'ke"' iononte'nio"' iononto
Now and the Flint this it is it mountain stands
(Ice, Crystal) plurally
teiotste"^'re/nio"' o'nf, rao""ha' e" ni'hoie're"
also, he him- thus sohehasdoni
self it.
Ne' on'kwe' e''ienakerenion"hake^
The man-being(s) they will be dwelling In
(human) diverse places
te"iakota\venrie"hake\
they will be traveling about.
it rock stands high plurally
e°iakotswatani' 'heke'
it them will keep troubling
1
2
3
4
5
6
7
8
9
10
11
12 dji'
where 13
he it in- tended
ne
U
328 IROQUOIAN COSMOLOGY [eth. anx.2I
Now, moreover, Sapling and alHoTawi'^karo"" dwelt together in one lodge, each occupying one side of the fire opposite to that of the other. It wa.s then, verily, ujsual when they two had returned to abide in the lodge, that Tawi'skaro"" kept questioning Sapling, asking him what oliject he feared, and what would most quickly kill him. Sapling replied: "A weed that grows in the swampy places, a sedge called ' it-cuts-a-person,' is one thing. I think, when 1 do think of it, that that weed struck against my body by someone would cut it. 1 do believe that it would cut through my body." Then Tavvi'skaro"" replied, saying: " Is there no other ol)ject which gives thee fearT' Sapling, answering, said: "I usually think that the spike of a cattail flag would kill me if one sliould strike meonthe l)ody with it." (These twothingsthat Sapling spokeof, his father had told him to say, when he liad been at his father's lodge.)
Nen' tilhno"" ne' Oterontofini"a' no'k ho'ni" ne' Tawi'skaro"'
^ Now anrt the It Sapling and also the Flint
lice, Crystal)
skano""sa"ne' nl'tero"', te'hotitci6""hoi5te' (te'hotitcie"'harets'to"').
■^ one it house in there they they arc on opposite (they fire have between them.)
two abide, sides of the tire
Ne' ka'tr wa'-hi' e"'s ne' nen' ieshoti'ie"- kano^'sako"'
«5 The so then verily custom- the now there again they it house in
arily have entered
sni'tero"' neiT e"'s wiV'hf ne' Tawi'skaro"" rori'hwanonton'ni'
4r again they now custom- verily the Flint he him questions ask.'i
two abide arily (Ice, Crystal)
ne' Oterontonni"a', ra'to"': "O" he""s na'ho'te"" ne' rao'"'ha'
5 the It Sapling, he it says: "What custom- kind of the he him-
(Ls it) arily thing self
ratsa'ni'se' ne'ne' io'sno're' a'ho'rio'." AVa'heu'ro"' ne'
t) he it fears the that it is quick ithim would He it said the
kill."
_ Oterontonni"a': " O'sa'kenta'ke' iotoil'ni' o"hoi3te" iako'hre'na's
' It Sapling: " It marsh land on it grows it weed it one cuts.
(a sedge)
i'ke're' konwa'iats e"'s. Thoi'ke"' o"honte' kiii'ta'ke- aie'ie-'te'
" I believe, they it call custom- That it is it weed my body on one it should
usually arily. strike
aorik"hrene', ta'hno"" i'ke're' ia'taontiak'te' ne' kia'ta'ke'."
9 it me would and I think it would break the mybodyon."
cut, in two
Tontii'hen'ro'" ne' Tawi'skaro"": " Ia"-ke"- othe'no"" ne' o'ia'
-'■^ He spoke in reply the Flint: "Not is it anything the other
(Ice, Crystal) it is
te'shetsha'ni'se'?" Tonta'hata'ti" ne' Oteroiitonni"a' wa'hen'ro"':
11 thou it dost fear?" He .spoke in the It Sapling heitsaid:
reply
"Ono'ta' otcawe°"sa' ne' e"'s i'ke're' aofikeri'io* ne'ne'
"It flag its spike the custom- I think it me would the
(cattail) arily kill that
aionkie""te' kia'ta'ke'." (Ke^'i'lve"' teiori"hwake' ne' dji'
1" one me would mybodyon." (This it is two matter(s) in the where
strike number
na'ho'te"' wa'hen'ro"' ne' Oterontonni'Ti' ro'ni"ha' ro'hro'ri'
such kind of he it said the It Sapling his father he it him
thing has told
HEWITT]
MOHAWK VERSION
329
At that time Sapliriif said: " What thing then dost thou fear? " Tawi- skaro"' said: "Yellow flint, and also the horns of a deer. I suppose, when I do think of it, that I should perhaps die at once should one strike me with either."
So after that when Sapling traveled, if he saw a stone of the yellow chert kind, he would customarily pick it up and place it high on some object, and also, if he saw a deer's horn, he would pick it up and would place it high on some object.
Then, verily, it came to pass that they two had again returned home. The height of one side of their lodge was not great, but the height of the other side was greater. Sapling occupied the side which had the greater and Tawi'skaro"' the side which had the lesser height. Then it
ne'ne' a'hen'ro"
the he should
that say
ro'ni"ha'
his father.)
e" ciia'hakwat'ho"
there he visited there
E'tho'iie' ne' Oterontonni'"iX'
the It Sapling
dji'
where
there his house Htands
ne
the
At that time
wti^'hen'ro"*':
he it said :
ni'se' na'ho'te"'
the kind of
thou tiling
" Okaraken'rii'
" It white-grained (yellow chert)
i'ke're' e"'s ne'
I think custom- the
setsha'ni'se'?''
thou it fearest?"
)nen'ia'' no'k'
it rock and
aion'kie"^te'
Wa^hen'ro"^
He it said
ha're'
again
o'kseiinonto"''
it deer
thono""sote''
"O" ka'tf
"What so then is it
Tawi'skaro"':
Flint: (Ice. Crystal)
ona'kara
its horn
ne
the
one mo would strike
custom arily
Ta', e'tho'ne' ne' dji'
So, at that the where
iaki'he'ia'te' o""te'.'
j>erhaps."
I would die at once
at that time
wa'hatkat/ho'
he it saw
te'hotawen'rie^
he traveled
ne
the
Oteronni"a' to'ka'
It Sapling if
kanen'iaie"'
it stone lies
e'neke"' wa'ha're"'
up high he it placed
up
ne' wtVhatkat'ho'
the he it saw
Ta',
So.
ne
the
ka'tf
so then
dji' rotino""sote'
where their lodge stands
ho""tes na' ne".
the that.
is tall that
(high) one
■' nofika'ti'
e"
there
the side of it
Tawi'skaro"' dji'
Flint where
(Ice, Crystal)
no'k'
and
ne
the
ho'nf
also
okaraken'ra'
it white-grained (flint)
ne
the
wa"tra'kwe' e"'s
he it picked cus-
up tomarily
o'skennonto"" ona'kara
it deer its horn
wa''tra'kwe'
he it picked up
wa''hi'
e'neke"'
up high
ne'ne'
the that
a re
again
ia'ha're"'.
he it placed up.
iesho'tr. Ska'ti"
na'teio'nho"'tes'a'''
its side is low
there again One side they are together. of it
no'k' ne' ska'ti
ne'
the
Dji'
Where
kii'ti
so then
ne
the
and
nofika'ti'
the side of it
ne
the
one side of it
teio'n-
its side
ne'
the
teio'nho""tes
its side is tall
ne
the
Oterontonni"a'
It Sapling
ne
the
nofika'ti'
the side of it
e"'s ren'tero"'
custom- he ahides arily
na'teio'nho"'tes'a"
its side is low
no'k'
and
na
that one
ne
the
ne'.
the that.
1
2 3 4 5
6
7 8 9
10 11 12 13 14
330
IROQUOIAN COSMOLOGY
[KTH. ANN. 21
was that Sapling increased the intensity of the tire l)y putting hickory \nn-k on it. Then, assuredly, it became a hot fire, and then, assured)}', the legs of Tawi'skaro"' began to chip and flake off from the intense heat of the fire. Then, of course, Tawi'skaro"'' said: '"Thou hast made too great a fire. Do thou not put another piece of V)ark on the fire." But Sapling nevertheless put on the fire another piece of bark, and then, of course, the fire became greater. Now the fire was indeed hot, and now, too, Tawi'slvaro"'s whole l)ody was now flaking off in chei't I'hips. Now, too, he was angry, because Sapling kept putting more bark on the fire, and, besides that, his side of the lodge having only a slight height, he had only very little space in which to abide. Now he writhed in the heat; indeed, Tawi'skaro"' Ijecame so angrj^ that he ran out at once, and
NeiT wa"hi' ne' Oterontonni"a' wa'hatcig^'howa'na'te'. Onenno"-
1 Now verily
Ivara'
the
It Siijiling
Q
hwa'tciste"
it bark
wa'otcie"'hatari"he"",
o it hot fire became it,
ne
the
neii
now
he caused the tire to be great.
Nen
Now
Tawi'skaro"'
ranienta'ke'
his leg on
•± Flint
(Ice, Cr.v.stal)
wa'otcie"'hatari"he"'. Neii'
'^ it hot fire it became. Now
wa'hrent'ho'
he put it on the tire.
ta-hno"" wa"hi'
and verily
wa " tato fi ' k wa *" s
it flakes off iteratively
It liic'kory
wa'-hi" to'ke"ske'
verily truly
tonta"sawe"' ne'
there it began the
6
wa"hi'
verily
To".sri"
Do not
do it
lie' dji' so'tcf
the where too
much
lie' Tawi'skaro"' ra'to"':
the Flint he it says:
(lee, Crystal)
sa.se'hwatcistoiit'ho'.
other it is
again thou bark pnt on fire.
So'tci' na*'satcie"''howa'ua'to"'
" Too thovi it fire hast caused
much to be great.
No'k' ne' Oterontonni"a" .se"'4i!V o'k' e"'s sa^hahwa'td-stofi'tho'.
i And the It Sapling more only ens- apiin he bark put on
tomaril.v tire.
Nen' e"'s wa'^hf .se"''ha' wa'katcie"iaowa*'nhri'. Nen' wa"hi'
8 Now cus- verily more it fire became great. Now verily
tomarily
to'ke"ske' ioteie"'hata'ri'-he"' neii' tii'hno"" ne' Tawi'skaro"' nen'
9 truly it hot fire is it now and the Flint now
{Ice, Crystal)
o'k^ dji' ni'haia'ta' wa'taton'kwa's ne' tawi'skara'. Neii' o'ni'
W only where just his body itflakesoffin the chert (crystal). Now
large (is) chips
rona'khwen"o"*. Ne' ka'ti' ne' Oterontonni":V ne' dji'
also
11
The so then
the
It Sapling
the
where
ne' kari'hoii'ni'
It) the it it causes
niionakta"a'
it room is small
that one
ne
the
ne ■
the that
dji'
where
ne'
the
other it is
na'teio'nho"^tes'a"
its side is low
Tawi'skaro"'
he has become angry.
o'k^ e"'s sa'hate'kiVte' nen' tii'hno
1-^ just ens- again he it now and
tomarily kindled
dji'
Flint where
(Ice, Crystal)
nonka'ti' ren'tero"'. NeiT ki"' te'hot'he"'taken'rie'. NeiT. ki",
11 side of it he abides. Now, I he is rolling about in Now, X
believe, the heat. think,
wa"hi' e" na'hona'khwe"'ne' ne' Tawi'skaro"' ne' ia'haiake"'ta'tci'
15 verily there so he became angry the Flint the he went out of doors
(Ice, Crystal) at once
MOHAWK VEKSION
331
running- into the marsh, he there broke stalk.s of the sedge called "it- cuts-a-person." Then he came thence on a run to the lodge, and then said: "Sapling, I now kill thee," and then struck him blows with the stalks ho had brought back. So then they two now began to fight, the one using the stalk striking the other blows. But after a while Tawis- karo"' became aware that his lilows against Sapling did not cut him. Whereupon he then darted out again, and then went to get this time the spike of the cattail flag. So then, as soon as he returned, he rushed at Sapling and struck him blows. Again his lilows failed to cut him. Then it was that Tawiskaro"' fled, and then Sapling pursued him. Now, of course, they two ran. In every direction over the entire earth they two ran. So whenever Sapling saw a yellow flint stone or a deer horn on a high place he would customarily seize it suddenly, and would hit
o'sa'kenta'ke'
it marsh on
niia''hatak'he", e" ia'ha'ia'ke' ne' iako'hrc'na's
so there he ran, there there he it the it one cuts
cut off
o''honte". E'tho'ne" neiT e'' toiita'hatak'he' dji' rotino""sote'.
It here At that
time
Kawenni'io' e'tho"
So soon as there
nen' wiVkoii'rio'."
now I thee kill."
now there
again hither he run
where
their lodge stands.
sa'rawe' e'tho'ne" wil'lien'ro"': "Oteroiitonni":!'
he it said: "It Sapling
again he arrived
at that time
Ne' kfi'ti" wa4ioie"'ta'nio"' ne o"honte' ne'
The so then he him struck the it herb the
sha'ha'wi
it
t.
ha'ha'wi
again he it brought.
Ta',
So,
he him struck repeatedly
wa''hi' wa'hiateri'io', ne'ne'
verily they two fought
the that
o''hofite'
it herb
ne
the
ne
the
again he it brought
Tawi'skaro"' wa'hat'toke"
Flint he noticed it
(Ice, Crystal)
roie""thrr.
he strikes him repeatedly.
ono'tri' otcawe""sa
its spike
wa'hoie."'ta'nio"'.
he him struck re- peatedly.
ia" ne'"-ke''
not
No'k'
And
the is it that
a'kare'
after a time
teka'hre'na's
it it cuts
E'tho'ne' neii'
now
At that time
ne
the
ii"haiake""ta'tci'
again he v sndde:
sa'hako"ha'
again he went out suddenly
again he went after it.
Ne'
The
ne'
the
ka'ti"
.so then
non wa
this time
it flag (reed),
sa'rawe' o'k' ci'haiiVtakonta'tie' ne' wrrhoie"'ta'nio'''
again he just there his body did not the he him struck re-
returned stop peatedly.
teiotoiT'o"' ne' a'ho'hrena'nio°'ke'. E'tho'ne' ne'
it succeeded the he him could cut re- At that the
peatedly. time
Neil' ne' Oterontoniii'Ti'
Now the It Sapling
nen
now
ne
the
dji' where
ne'
the
dji'
where
wa'hate'ko'.
he fled.
Ia" ha're'
Not again
Tawi'skaro"'
Flint (Ice, Crystal)
wa^ho^'sere'. Nefi'
he him pursued. Now
wa"hi' wa tiara^tate-. 0"4iwendjiakwe'ko"' na'tonta'hnitakhe^te'.
verily they two ran. It earth (is) whole again thence they two it
overran,
wa^hatkat'ho" ne'
he it saw the
Ne' ka'tr ne' kat'ke^
The so then the when-
ever
ne' Oterontonni"a'
the It Sapling
1
2 3 4 5 6 7 8 9
10 11 12 13 14
332
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
Tawi'skaro"' therewith. Customarily chert chips would fly when he hit him. Thus then he hit him as they went running. Whenever Sapling saw a horn or a yellow chert stone he would seize it suddenly and hit Tawi'skaro"' with it. Then after a while he killed him. Now, at this time, toward the west, where the earth e.\tends thitherward, there lies athwart the view a range of large mountains that cross the whole earth. There, so it is said, his bodj' lies extended. He fell there when he was killed. Now, besides, it is plain, when we consider in what condi- tion the earth is, that when we look about we see that the surface is uneven, some places being high, even range.s of mountain, while .some are for their part low. This was, of course, done by the two as they ran from place to place, fighting as they went. That is the reason that the surface of the earth is uneven.
1 2 3
4
5
6
7
8
9
10
11
12
13
14
15
okaraken'ra' onen'ia' ne' te""s ne'
it yellow chert it stone the or the
tri'ha'hra'kwa''te" ne' wa'ho'ie°'te'.
the he him hit
(with it).
WiVtho'kwsV'te".
he hit him.
the eus- he it took up nt
tomarily once
ne' tawi'skara' ne'
the chert the
o'skennonto"" ona'kara'
it deer it horn
Wii'tewato'ko' e"'.s
It chipped off cus-
tomarily
E" ka'tr ni'io't
There so then
so It IS
wa'hatka-
he it saw
roie"'tanio!i'ne' dji' te'hnitak'he'se\ Kat'ke' ne'
he him went hitting where they two went run- When- the
along ning about. ever
t'ho' ne' ona'kara' ne' te""s ne' okaraken'ra* onen'ia tii'ha-
the it horn the or the it yellow chert it stone he it took
^hra'kwa'te' e"'s ne' waiio'ie"'te\ A'kare' ka'tf nefi' ia'ho'rio\
up at once cus- the he him hit. After a so then
cus- the tomarilv
After a so then now there he
time him killed.
Ne' ka'tf non'wa' ne' dji' iiVtewatchot'bo's noiika'ti' iao"'hwen
The so then present the where there it sets, the side of it earth
present time
there it sets, at the we.st
the side of it
djiontie"to"' e'' tetionontri'ro"'hwe' ionontovva'ne"' teiao"^h wen- extends there there it mountain ex- it mountain it crosses lends athwart large (is)
djiiak'to"' ne'ne* ia'ke"' rru;VtatEi'tie\ E" non'we' ni'hoia"'-
world the it is his body extends There the place his body
the that
it is said
tienen"o"'
has fallen
ne
the
his body extends along.
shaiio'rio\ Nen'
he killed him. Now
ta'hno""'
and
we'ne'
it is plain
ne
the
te"twaiiVto're'te'
we it shall consider
g"tewatkat'ho'
we it shall see
ne
the
dji'
■where
ni'io't
so it is
ne
the
dji' io-'hwendjia'te'
tekontti'ha'nio""
they differ among themselves.
O'tialce"
Some
e'neke""
high
it earth is pres- ent
tiio"'hwen-
it earth stands
djia'te'.
out,
iononta'hro'nio"'. O'tia'ke' e'ta'ke' na" ne". Ne'
it mountain is in Some low that the The
ranges. one that.
wa"hr ne' nen' sa'te'hnitak'he'se' roiinateriio'ha'tie'se' ne' e"
verily the time they two ran about they two went about the there
fighting
ni'hotiie'ro"* ne' dji' tekiato"'h\vefidjiati^ha'nio"'.
they two it did the where (wo earth dillrr from each
other plurally.
HEWITT]
MOHAWK VERSION
333
Now then, as it was the custom of Sapling to travel, he met a male man-being. Sapling said: "What dost thou as thou goest?" He replied, saying: "I come inspecting the earth, to see whether it is just as I put it forth." Sapling replied, saj'ing: "Verily, indeed, this is a marvelous matter about which thou art now on thj' way, for the reason that assuredly it was I, myself, who completed this earth." The other person answered and said: "Not at all; for I myself have completed this earth." Whereupon Sapling replied, saying: "Well then, if it be so, let it be made plain verilj', that thou didst complete this earth. He added: "At our two backs, at a distance, there is a range of high mountains of rock which is in appearance like a wall, so perpendicular are the rocks. Hither must thou move them close to thy body. If, perhaps, thou art able to do this, it will be certain
Ne' ka'tf ne' Oterontonni'Ti'
The so tfieu the It Sapling
dji' te'hotawen'rie.
where he travelefl
e s ne
custom- the arily
e" wa'ho'ke"', roii'kwe'. Wa'hen'ro"' ne' Oterontonni"a': "O"
there he him saw he man-being He it said the It Sapling: "What
(is).
ni'satiere"'ha'tie'?" la'hari'hwiVsera'ko' ne' shaia'ta' wa'hefiro"':
He answered the he one person he It said:
so thou goest about doing it?"
■ Sewakatke"'se'ha'tie\
" I it come again viewing.
he one person (the other)
Katoke"'-ke'" ni'io't ne' wako'"hwendji-
Unchanged is it so it is the I it eartli have caused
to be
a'tato"'." Ta'hari'hwa'sera'ko' ne'
extant." He answered the
Oterontonni''a^ wa'hen'ro"
It Sapling he it said:
'' lori'hwane'hra'kwa't
"It matter is marvelous
a'se'ke""
because
wa"hf
verily
waks"o"'
I have fin- ished it
ne' dji' ni'satiere"'ha'tie\
the where so thou it come-st doing,
ke"'' io"'hwendjia'te\"
it earth (is) present."
here it is
1 wa ni waRs o ne
I verilv I have fin- the
(it is)
Toiita'hata'tr ne' shaia'ta' wa'hen'ro"': '' Ia"te"\ T' se"
Thence .\gain he the he one person he it said: " Not at all. I in-
replied (other person) (it is) deed
wako"'hwendjis"o"'." E'tho'ne' ne' Oterontonni"a' toiitaiien'ro"':
I it earth have finished." At that time the It Sapling again he said in
reply:
"Ni'he"'nio'. kiaa'sa', kato'ke"'ne' a'shi'ke"' to'ke-ske' i'se'
" So there now. eome, let it be shown if it may be truly thou
, It is
e"sas'V' ne' ke"" io^'hweiidjia'te';' Wa'hen'ro'^': ^'Tson'ne'
it earth is present." He it said:
thou it mayst the have made
nonka'tr e"
the side of it there
here it is
tiionontata'tie'
there it mountain extends along
ni'io't ne' dji' tewa'-so'^'tote'
so it is the where it is a standing wall
teiotsten're'. Ka'ro' tcia'tak'ta'
it rock is present. Hither thy body beside
"Atour two back(s)
otsten'nV e'neke"' tiiot'te' dji'
It rock high there it where
stands out
e" niiottakwari^'sio"" ne' dji'
thus so it IS vertical the where
e''teskwi"te'.
thou it Shalt move hither.
To'kiV e"8kwe'nr
If thou Shalt be
able to doit
1
2
3
4 5
6
7
8
9
10
11
12
13
14
334
IROQUOIAN COSMOLOay
[ETH. ANN. 21
that thou didst indt^cd complete thi.s etirth; if thou wilt (jiily fipeiik. telling that mountain range to move itself hither." He added: "Now do it then."' Thereupon the other person said: "Thus it will, I think, conic to pass." Then he called out, .saying: "Come thou, yon mountain range, move thyself hither. Do thou stand ))eside my body."' But the mountain range remained there; the mountain was still there unchanged. It did not move thence. Sap- ling spoke and said: "There, that is exactly what I have been say- ing, that thou hast not established this earth." The other person again replied, sa3'ing: "Well then, let it become evident, if it be true, that thou hast established the earth. Come then, do thou move that rock mountain hithei-." Sapling replied and said: "Thus then will I do." Thereupon he called out to the range of mountains. He said: "Come, move thyself hither." Then, verily, it moved itself
to'ke°ske', ki", wa"hi' i'se' so"'hwendjis"o"
truly, I verily thou Ilimi it ciirth hast
think, " it is finished.
ofite'sata'ti' ne' ka'ro' aontofit'kwi'te' ne' thoi'ke"' ionontiita'tie'."
Ne'
The
o'k'
just
ne'
the
hou Shalt speak the hither it itself should move the
Wa'hen'ro"': " NeiT ka'tf." E'tho'ne'
He it said: "Now sothen." At that time
that it is verilv
ne
it mountain ex- tends along."
Hhiiiji'ta^
ne la we ne .
so it will come to
wa'hen'ro"': " E", ki",
he it said: "Thus, I
think, pass."
ia'hata'tr wa'hen'ro'": " Hau", thoi'ke"'
thither he ho it said: "Come, that it is
spoke
kilsat'kwi'te'. Kia'tak'tsV e" te'sta'ne'."
there do thou stand."
he other per- son (one he body.)
E'tho'ne'
At that time
Tie
the
nen
now
nisenon'tate' ka'ro'
there thou art a hither
standing mountain
No'k^ e" tiionon'tate'
hither do thou thyself move.
My body beside
and there
there it moun- tain stood
kato'ke"' ne' ni'io't ne' e'' tiionon'tate'. la'' ka'ro' tetiotkwi'to"'
7 unchanged the so it is the there there it moun- Not liither it itself has moved.
Nen' wa"hr
o Now verily
the there there it moun tain stood.
ne' Oterontonni'"a
the It Sapling thence he
spoke
ta'hata'tr wa'hen'ro"": "Ta',
he it said. "So.
ne' WiV'hr eika'to"\ " Ia"te°' se" wa'^hf i'se' teso"'hwendiis'"o"\'''
9 the verily
where I have said.
Ne' shaia'ta' tonta'hata'tr wa'heil'ro"' :
10 The he other person again he replied he it said;
(one he body)
to'ke"ske'-ke"' ne
11 truly is it the
in- verily thou thou earth hast finished ." deed (it is)
■ To', ka'tf kato'ke""ne'
■Well. sothen let it be shown
kas'kwi'te" thoi'ke"'
i'se' so"'hwendjis''o"". I'se' kia"asa' ka'ro'
thou thou earth hast finished. Thou come hither
tetiiotstcn're'.*' Tofita'hata'tf ne' Oterontofi-
13
14
|
hither <\o thou it that it is move ni"a' wa'hefi'ro"': |
there it has set rock(s) up." " E" ka'tr |
He spoke again ne"'kiere\" |
the It Sapling E'tho'ne' nen' |
|
he it said: |
"Thus sothen |
so I it shall do." |
At that time now |
|
ia'hata'tr ne' dji' |
tetiionontata'tie', |
wtVhen'ro"': |
" Hau", ka'ro' |
|
thither he the where spoke |
there it mountain extends along, |
he it said: |
"Come, hither |
HEWITT] MOHAWK VERSION 335
thence. Close to his body, at hi.s back, did it come to a standstill. The cliff even lightly grazed his shoulder blades. Then Sapling said: "Now turn thyself around to the opposite side and look where the range of mountains is." Whereupon he turned aliout and the rock struck his nose and, as to him, his nose became awry. Then at that time he spoke, saying: '"Truly, indeed, thou hast estaldished this earth here present. It was not at all I who did it. If, then, thou wilt consent to it that 1 may live, I will then ever continue to aid thee. I will protect at all times thy j)eople who are to dwell on this earth." Sapling replying said: "Truly it shall thus come to pass. Mask shall mankind ever call thee, and also Grandfather." Then, verily, during the time that Sapling was again traveling to
kasat'kwi'te'." E'tho'ne' ka'ro" toiit'kwi'te'. Raia'tak'ta' ra'sho'iT-
hither do thou thyself At that time hither it itself moved. His body heside his 1
move."
ne' e" vvii'tka'ta'ne' ne' dji' ionontata'tie'. Wa'ho'so'nie"'to"-
back there it stood the where it mountain ex- It his shoulder blades 2
at tends along. grazed
sere' ne' dji' teiotsten're'. E'tho'ne' ne' Oterontoiini'Ti'
the where it rock has set At that time the It Sapling 3
up.
wa'heii'ro'": " NeiT te'satka'r'hate'ni'. la'satkat'ho' ne' dji'
he it said: '"Now do thou thyself turn Thither do thou the where 4
around. look
niionontata'tie'." E'tho'ne' neil' wathatka'r'hate'ni' tii'hno""
there it mountain .stands At that time now he himself turned around and 5
up along."
wa'tiotstenro'ie'"te' ne' ra'nion'ke' ta'hno"" wa'ha'nionsakareii're'
it him rock struck the his nose on and his nose became awry ^
na" ne". Ta'. e'tho'ne' tethota'ti' wa'hen'ro"', ia'ke"':
that the So, at that time thence he spoke he it said, it is said: 7
one tliat.
"To'ke"ske' wa"hi' i'se' sa'so"' ne' dji' io""hwendjia'te'. la"
"Truly verily thou thou it hast the where it earth is present. Not 8
it is finished
i" te'ke"'. To'ka't ka'tf e"'sathori'tate' ne' akon"heke'
I it is. If so then thou shall con.sent the I should live 9
e"konienawa'se"heke' ka'tf. E"tekhe'nhe'hatie'.seke' ne' sonkwe'ta'
I thee will continue to aid .so then. I them will go about protecting the thy people 10
ne' e"ienakere'nionke' ne' dji' io"'hweiidjia'te'." Ta'hata'ti' ne'
the they shall dwell in groups the where it earth is present." He spoke the 11
|
Oteroiltonni":! |
i' wa'hen'ro"': |
••To'ke"ske' ki" |
e' |
' ne"ia'we'"ne'. |
|
|
It Sapling |
he it said: |
"Trulv, I think. |
th |
as so it will come to pass. |
12 |
|
Akoii'wara' |
ne' oil'kwe' |
e"iesana'to°"khwilke' |
nen' ta'hno"' |
||
|
It Mask |
the man-being (human) |
they thee it will use to indicate |
now and |
1.3 |
|
|
oiikwa'sot'ha' |
0 ni ." |
||||
|
our Grandfather |
also." |
14: |
Ne' ka'tf wa"hi' ne' Oterontonni'Ti' ne' dji' na"he' wa'thata-
The so then verily the It Sapling the where it lasts he traveled 15
1
336 IROQUOIAN COSMOLOGY [eth. ann.21
inspect anew the things that he iiad lini.shed on tiiis earth, then lie saw another male nian-Vjeing. He addressed him, saying: "What art thou doing on thy way?" The other said: "It seemed that it became necessary for me to see thee." Sapling replied: "That is undoubtedly true." The other person answered and said: " I desire that thou shouldst consent to peimit me still to live. If thou wilt then consent to what 1 sa}', I will give assistance to thee; I will watch over their bodies, and 1 will also give them life and support and, moreover, I will continue to defend mankind, whom thou wilt cause to dwell on this earth which thou hast completed." Replying, .Sapling said: "Let me see what kind of power thou hast." Thereupon the male man-being, whose name of old is Hi'no"' [Thunder], started upon a run and went up into the clouds. Now, veriij', rumblings were
wefi'rie" ne'ne' shotke"'se'ha'tie' ne' dji' ne' ho'sa'an"ho"' ne'
tlie that again he it went about the where the lie them made the
viewing
dji' io'"hwendjia'te' e" ka'ti' o'ia' ne' ron'kwe' wa'ho'ke"'.
■^ where it earth is present there so then other the he man-being he him
It is (is) saw.
E'tho'ne' wa"hr ne' Oterontonni'Ti' wa'hen'ro"': "O"
3 At that time verily the It Sapling he it said: "What
is it
nisatiere-'ha'tie'?" Wa'hen'ro"' ne' shaia'ta': "Wa'tewakato"-
^ just thou art going about He it said the other person: "It me became necessary
doing?" for,
'hwendjio"se' ki" ne' ukon'ke"'/' Wa'hen'ro"' ne' Oterontonni"a':
^ I the Itheeshould Heitsaid the ItSapling:
think, see."
"To'ke-ske' wa"hi'." Tonta'hata'ti' ne' shaia'ta' wa'hen'ro"':
"Truly verily." He spoke in reply the other per- heitsaid:
son
'T'ke're' a'sathon'tate'-ke"' ne' ako'n'heke'. To'ka't ka'ti'
7 "I it desire thou shouldst con- canst the I live should. If so then
sent to it thou
sathon'tato"' dji' na'ho'te"' ka'to"" e-koiiie'nawa'se'. E-kheia'-
" thouitconsentest where that kind of I it say I thee will aid. I their bodies
to thing
ta'niko'"ra're"' ne' o'nf ne' e"tekhe"nhe" neiT tii'hno"" e^kheia'-
9 will watch over the also the I them will protect now and I them will
taken'he"''hake' ne' oii'kwe' ne' e"sheiennak'eratste' ne' dji'
10 continue to aid the man-being the thou them wilt cause to the where
(human) dwell
io"'hwendjia'te' ne' dji' wa'so'"hwendjis"a'." Tonta'hata'ti' ne'
-^-^ it earth is present the where thou earth hast completed." He spoke in reply the
Oterontonni"a' wa'hen'ro"': "To'. ka'ti' katkat'ho' ne' dji'
12 ItSapling heitsaid: "Well, so then let me see it the where
nisa'shatste"'sero'te"' ?" E'tho'ne' ne' ron'kwe', Hi"no"' ni'ha'-
thy kind of power?" ,\t that time the he man-being, The such (is)
Thunder
.sefino'te"' ori'hwakruon'ne''hfr, watha'ra'tate' e'neke"' niia'ha're'
hiG name in the manner of the he ran high there he went
ancients.
13
14
MOHAWK VERSION
337
heard; it thundered in the clouds, and lightuinffs were also emitted, and moreover many flashes shot forth, seeming as though onlj^ one from their rapidity. So then the man-being descended again where Sapling was standing, and he said: "Now assuredly thou didst see what kind of power 1 have." Sapling, replying, said: "It is true indeed that thou art able to do just as thou didst tell me not long ago." Then he continued: "'Art thou al)le to cast water habitually' on this earth as the sunmiers come?" The other answered, saying: "lam able to do so." Sapling said in reply: "So then let me see how thou wilt do this." The other person replied: "Yo'; so be it." Now he again ascended on high where the clouds are present. Now then again it thundered, and besides, the lightning flashed, and the clouds
otsa'hlko"". Neii" wa"hr wa'tio'to""ha'rere" ne' otsa'tako'".
it cloud in. Now verily it rumblerl tlie it cloud in,
wa'ka'we're" ne' o'ni" ne' tewennere'kara''hwa's, neiT til'hno""'
it spoke the also the it lightened (it winked), now and
wa''ote",serontie''sero"". nakwa"
it shot strokes repeatedly, the very
e'tho'ne' neiT tonta'hats'ne""te"
at that time now he again came down
o'k-
only
ne'
the
sha'ka" ifrhon'ni'. Ta'.
one it is there it made it. So,
non'we' ne' Oterontofini"':!'
place .the It Sapling
ni"rate"
just he stands.
ron'kwe". e" sa'rawe' dji'
he man-being, there again he where arrived
nefi' tii'hno""' wii'hen'ro"":
now and he it said:
Neil' wa'"hi"
' Now verilv
wa'satkat'ho'
thou it didst sec
dji' niwake'shatste"'sero'te"'
where such my kind of power (is)."
3 4
5
Tofita'hata'ti" ne' Oteroritofini"':V wa'hen'ro"
He spoke in reply the It Sapling he it .said:
■To'ke°ske' wa'-hi" ^
"Truly verily
sakwe'nio"" ne' e"' ne""siere' ne' dji' na'ho'te"' wa'sekhro'ri'
the thus .so thou wilt tlic where that kind of tliou me didst tell
No'k'
And
thou art able to doit
ne' o"'w:Vtci'."
tht' not lon^ ago."
just IlKW
e^'sa'hnekofitie'seke*
thou shalt cast water habitually
wake^'nhate'nio"*' i"
it summer is present plurally?"
"Wfikkwe'nio"-."
" I it am able to do."
ka'ti' katkat'ho- dji'
SO then k-t me see ii whf re
so thi>u wilt do it
ionsiVhen'ro"'
further hv it said:
ne
the
W lUTL'
Tofita'hatu'tr
He spoke in reply
Tonta'hen'ru"'
He .said in reply
tlijit kind of thiiiii
'' Sakwe'nio" '-ke"" ne'
"Thou art able is it the
to do it
io"'hwendjia'te' ne' dji'
it earth is present the where
ne' shaia'ta' wa'hen'ro"':
the ulher person he it said:
ne' Oterontonni'Ti' : ^ ' To',
the It sapling: "• Well,
wa^lien'ro"':
he it said :
lo-'.-
■So be
ne"* .siere .
so thou it wilt do."
E'tho'ne' nen
now
non'we' tiiot«a'tai*e\
the plaee there it cloud
is present.
At that time
Nen'
Now
a re
again
Tofitaiiata'tr ne' shaia'ta'
He spoke in reply the one he per- son (is)
e'neke"' niionsa're' dji'
high there again where
he went
wa''hi' saka'we''re' neii'
verily again it spoke now
9
10 11 12
13 li 15
21 ETH — 03-
-OO
338
lEOQUOIAN COSMOLOGY
(ETH, ANN. 21
became thick, and besides tills tliey became black. Then it came forward, from the .sea did it come over the dry land, raining as it came. It was marvelous as it came along^. Then of course the rain passed. Then he again returned to the place where Sapling was moving about. So then Sapling spoke to him, saying: "What thou art able to do is .satisfactory. So it will indeed come to pass. It shall follow closely the co .rse pointed out in thy request. So now, indeed, it will be thy duty to travel contiiuially, for it was thou thyself that requested this. Do thou not then ever fail to do thy duty. Thou must, of course, ever be vigilant; if at whatever time it be there come dangers to the lives of men liecause great serpents move from place to place in the depths of this earth and also in the sea; if it come to
ta'huo""' tewennere'kara"hwti's neii' tii'hno"" wii' ke"tsatate"s"hirne'
1 and it lightened nnw iiml it eloud became thick
nen o
^ now
it lightened nnw
(it winlis)
tii'hno"" wa'kaiion'tci'ne".
and it black became.
prtho'ne"
At that time
nen
now
tofrtefi'ti
thence it started
kaniatara'ke' takaie""ta"kwe" o"-hwefidjiatheiT'ke" nonta'we' iokeniio-
3 it lake on it entered it drv land on thence it it moved
thereby came
ro"'ha'tie\ lone'hrakwa-to"-h!Vtie'. Ne' kfi'ti' wa"hr e"tkenno-
raining iilong.
It goes along nmrvelously.
The
so then
verilv
|
ra'sero''hetste'. |
E'thu'n |
iit'iT e" .sa'rawe" dji' |
noiT |
we' |
||
|
5 |
rain passed. |
At that lime |
now there again he where the j arrived |
lace |
||
|
ni"re'se' ne |
' Oteront()nni"';V. Ta', e'tho'ne' ne' Ote |
I'ofitonn |
i"a' |
|||
|
6 |
he is going the about |
It sapling |
So, at that the time |
It sapling |
||
|
tethota'ti' |
hawen |
fc/. ,i |
Tkaie'ri' ne' dji' ni'io't |
lie' |
dji' |
|
|
7 |
thence again he si)f)ke sakwe'nio'". |
he it said : E" ki"' |
It is proper the where so it is ne"ia'wt>"'ne' e"tioiane""hawe- |
the \ ne' |
Iicre |
|
|
8 |
thou art able to do it. |
There, |
I think, |
so it will it manner will follow happen of it |
the \ |
here |
|
ni'io't ne' |
dji' |
wa'sei |
•i'hwanon'to"'. Nen' ka'tf |
wa"hi |
e" |
|
|
9 |
so it is the |
where |
th |
m matter hast Now so then |
verily |
thus |
requested.
ni'se' ne"io"to"' dji' te""sattiweririe"hake\ a^se'ke"'' i'se' wfi'^hf
10 the so it will be- where ihon slmlt keep traveling beeause thou verily
thou come abunl,
e" ni'io'"t dji' wa^seri^hwanon'to"'. To".sa' ka'tr noiiweii'to",
11 thus so it is where
ka.sa\seivn'no"''te'.
Iz thou be remiss.
thou matter hast Do not so then
requested. do it
E"'se'niko""rar!ike' wa"hi' to'ka
Thou It Shalt watch ever verily if
teioterie"'tha'ra'ta'ne' ne' on'kwe' dji'
13 it is mind-entangling the man-beings where
iako'n'he".
kat'ke'
some- time
a-se'ke'"'
because
man-beings where they are
(human) living,
teionataweii'rie" o'niare'ko'wa' ona'ko"" ne' dji' io^iiwendjia'te'
14: they do travel it great serpent inside the where it earth is present
it great serpent
iio'k' ho'iii' ne' kaniatara'ko"
-*-*^ and also the it seam.
Ne' \viV"hr ne' to'kiVt kat'ke*,
The verily the
if some-
time
MOHAWK VERSION
839
pass that at some time these great serpents desire to seize people as they severally travel fi'om place to place, thou imist at once kill such serpents, and when thou killest them, they will be that on which thou shalt feed. Other animals also, equal in otkon orenda [maletic magic power]" to these, all such shall fare like them. Thou wilt ever have these to watch — have these as thy adversaries. Now then, of course, I have finished this matter. Now then such is the office thou hast assumed. Mankind will name thee "Our Grandfather- whose-voice-is-customarily-uttered-in -divers-places." Then, indeed, they two parted company-. There the legend ends.
e"we"re'' e"iakoie'niv ne' on'kwe'ho'ko"' iie'
the . people the
ne o niare Ko wa
the it serpent great
it it will desire it
it one will seize
dji' te"iakotawenrie"hake' i'se' iokonta'tie' e"'seri'io', no'k' ne'
where
o ni
also
I'se'
Thou
Nen'
Now
they \vill keep traveling about
thou
thou it Shalt kill,
and
the
it follows at once
e"'seri'io' ne" i'se' e"son'he'kwe""hake'. Tekontiia'tate'nio"'
thou Shalt continue to ]iv< thereby.
ne'ne' sha'teionnat'ko"'se' * akwe'ko'
equally they are otkon it all.
thou it Shalt kill
that our
thou it is
They (z.) bodies have sev- erally different
Kl
the that
n;i
the that
lie that
e"'sateri 'hwaiefin i' 'hake'
>ne
kfi'ti' wa"hi
so then verily
thou thy task shalt have it "habitually
■ wii'keri'ho'kte"".
I matter have ended.
J think.
ne'
the
Neil'
Now
sha'te"io'to""hake'.
alike so it shall continue to be.
te"'sewa'hnio'take'.
ye shall be adversaries habitually.
ka ti ni s(
the thou
e"
thus
ni'io't dji' w;Vsateri"hon'te"', Ne' on'kwe'
go it is where thou it duty art charged The nnm-being with. (human)
'Raksot'ha' ne' Raweiinota'tie'se'."
the
so then
e"iesana'to"' ' kh wake
they shall continue to name thee
ne
the
"He my grand- father is
His-voice-goes-about sounding. '
E'tho'ne' wa'^hf neiT tonsakiatekha'sr.
verily now they t^\■o separated.
.\t that time
E'tho' iiika'kares.
There so it legend i.s
long.
1
2 3
4 5 6 7 8 9
a See p. 224 and Orenda and a Definition of Religion, by J.N. B. Hewilt, Am. Anthropologisl (n.s.), vol. 4, p. 33, 1902.
BUREAU OF AMERICAN ETHNOLOGY
TWENTY-FIRST ANNUAL REPORT PL. LXIV
WILLIAM HENRY FISHCARRIER, A CAYUGA CHIEF 'AGE 881, CANADA
Bureau of American ethnology
Twenty-first annual report pl. lXV
ROBERT DAVID IGADJI-NONDA'H EM, A CAYUGA CHIEF, CANADA
Bureau of American ethnology
Twenty-first annual report pl. lxvi
WILLIAM SANDY, WILLIAM HENRY FISHCARRIER,
ALEXANDER HILL, ROBERT DAVID
BUREAU OF AMERICAN ETHNOLOG/
TWENTY-FIRST ANNUAL REPORT PL. LXVll
Wl
LLIAM SANDY i.BORN FISHCARRIER), CAYUGA WARRIOR, CANADA
BUREAU OF AMERICAN ETHNOLOGY
TWENTY-FIRST ANNUAL REPORT PL. LXVIIl
JOHN BUCK, ONONDAGA CHIEF AND FIRE KLEl'ER, CANADA
BUREAU OF AMERICAN ETHNOLOGY
TWENTY-FIRST ANNUAL REPORT PL. LXIX
WILLIAM WEDGE, CAYUGA HEAD CHIEF AND FIRE- KEEPER, CANADA
INDEX
Page
Aaltft fraternity, ceremonies celebrated by. 23 Abbreviated katcina dances, description
of oti
fraternities taking part in 23
Sec Soyohim katcinas.
Ahote, appearance of. in Pallilukoiiti 52
in Powami"! festival 36
d eseription of 99
Ahiil. advent of, in Powamil festival 33-35
common derivation of Ahiilani and 122
descriptinn of, in representations of
liopi katcinas 67
identity of, with Tawa wiiqtaka 28,122
with Wiiwiiyomo 28
participation in I'owami'i festival by... 67
regular iippoaranoe of 17
relation of, to the Katcina elan 65
resemblance of, to Pautiwa 59
similarity of acts of, to those of Pau- tiwa 26
Ahiil katcina, substitution of, for Ahiilani. 122 Ahill mask, resemblance of, to that of Wii-
wiiyomo 65
Ahiilani. appearance of, in Soyaluna 24
common derivation of Ahiil and 122
connection of, with sun worship 122
description of 121, 122
personation of sun god by 24
Soyal katcina, derivation of 124
substitution of, by Ahiil 122
.\hiilti, derivation of Ahiil and Ahiilani
from 122
Aiwahokwi. identity of 26
Alaska, field work in ix. xii
Algonquian dialects of Nova Scf'tia and
Cape Breton xi, xxiv
.\lgonquian languages, comparative vocab- ulary of XI. XX IV
Alo mana, derivation of 125
description of 108, 109
Alosaka, derivation of 125
description of 121
Hopi germ god 24
S(c Muyinwu.
Alphabet used in spelling Hopi names 126
Altars, absence of, in buffalo dance 30
in Pamiirti 26
in Tawa Paholawu 31
in winter Lakone Paholawu 39
appearance of. in Hopi festivals 57
in house of the Patki clan 29
in Pamiirti festival 28
in representations of Hopi katcinas. 28
in Soyaluna 25
Page
Altars, use of, in Hopi festivals 55,56
American aborigines equally divided in
culture stages xxii
Amulet, appearance of, in pictures of Hopi
katcinas 101
Aha, derivation of 125
Ana katcina manas, ceremonial grinding
of meal by 49
Ancient-bodied, a female man-being in Iro-
quoian cosmology 228
Ancient clan masks, description of 109-112
ownership of 109
Ancients. Hopi, personation of 16
Srr Katcinas.
Animism, significance of 15
Anklets, appearance of, in representations
t'f Hopi katcinas 68
Aukwanti, appearance of Hahai wuqti in.. 68
appearance of Wupamau in 91.92
See PaUiliikofiti. Announcement days of Hopi elaborati-- festi- vals 20
Anote, ceremony led by 69
Citoto helmet kept in house of 95
East mesa Natacka masks of Tobacco
clan kept by 70
Antelope katcinas, association of, with
Kwewfi 103
Antennje in pictures of Hopi katcinas 81
Aiiwuci, personation of, in Tcivato kiva... 30
Auwiicnaco taka, derivation of 125
Anya, dance of Anya katcinas at Walpi
called 45
Anya katcina manas, description of 93, 94
Aiiya katcina masks, resemblance of. to
Hokyaiia 94
Anya katcinas, appearance of, in dramatiza- tion of growth of corn 93
in picture of the Nakopan hoya 117
dance uf, in PrtUiltikofiti 50
introduction of. by Patki 45
probable derivation of, from Patki clans 94
public dance of, in Walpi plaza 54
resemblance of. to Zuhi Kokokci 94
Anya manas, similarity of masks of. to those
of Soyal manas 24
resemblance of masksof, tothose of Sio
manas 107
Apache katcinas among Hopis 17
Ape in Iroquoian cosmology 214
Argentina, held work in ix
Arizona, field work in ix,xi,xviii
Armor, find of European x
Armstrong. .John, annalist 137
341
342
INDEX
Page Arrow, tLppL-uraiieo of, in pictures of Hopi
kulciniis CI,
66,69,72,75,76,78,81,82,90,91,
98. 99, io:s lor., los. no, 111, 113
use of, by Ilopi kateinas Sri, 86
Arrow clan. Src I'akab elan.
Artificial flowers, appearance of, in apparel
of Hopi katcinas 85
A^n clan 61, 62
affiliation of, with Zufii 29
celebration of advent of katcinas of, in
Pamiirti 57
dramatization of return of ancients of. 16
house of, dis[)lay of masks in 28
entrance of Pamiirti procession into. 27, 28 introduction of East mesa Natackas into
Tusayan by 71
katcina return dance of the 62
Kokopelli introduced by 86
origin of 26
participation of, in Pamiirti ceremony. 21 representation of return of aiu-ients of. 26-29
Atocle, derivation of 71,125
description of 75,76
participation in Powamfl festival by... 67 Aurora Borealis, a man-being in Iroquoian
cosmology 156, 172, 175
Avatc hoya. appearance of, in connection
with Humis katcina, in Pamiirti. 27 Awatobi. certain monsters derived from... 71
germ god of 38
introduction of Owakiilti into 58
massacre at 74
people of, migration of, to the Middle
mesa 104
representation of Deer katcinas from .. 103 See Pakab clan.
Awatobi maid, birth of child by 104
meeting of Alosaka with 121
Awatobi Soyok taka, derivation of 71
description of 74
participation in Powamil festival by . . . 67
Awatobi Soyok wiiqti, description of 75
participation in Powami'i festival by... 67
Aya, description of 114
Aztec picture, suggestion of, by picture of
Kwahu 77
Badger clan, connection of, with Pamiirti . 27 mask used in personating Xakiatcop
possessed by 86
See Honani clan. Badge. .S'eeTiponi. Bandoleer, appearance of, in pictures of
Hopi katcinas 91,
97-99, 104, 106-108, 111. 120 Barbarism characterized by male descent., xxi Bars, symbolic use of, in decoration of Hopi
katcinas 75
Barter katcinas, distinction of. from Huhuan 83 Bartlett, J. R.,Seri vocabulary obtained by. xxv
Basket, use of. by Hopi katcinas 73,74
in distribution of beans in Hopi cere- monies 70
in Lalakofiti festival 58
Basket dance. Sec Lalakoiiti.
Basket dance of Rain-cloud elans 22
Basket ilances. Hopi 22, 23
Page
Basket platjues, appearance of, in i)ieliirfs
of Hopi kuti-inas 122
use of, in Masauii ceremony 37
Basketry, Hud.son collection of xxxiii
Beak, appearance of, in p ctures of Hopi
katcinas 67,78-80
Bean, a female man-being in Iroquoian cos- mology 174
Bean katcina. Sre Muzribi.
Bean-planting, mention of 22
See Powamfi.
Beans, appearance of, in pictures of Hopi
katcinas 68, 101
in Hopi ceremonies 31,39,70,81
Bear, a man-being in Iroquoian cosmol- ogy 174,303
See Honau.
Bear clan, introduction of katcina by mem- ber of Ill
Bear family of Uano. mask owned by 112
Bear family of Walpi. similarity of mask of,
to that of Ke Towa Bisena 112
Bear katcinas, personation of, in Hopi fes- tivals 41
similarity of symbolism of, to those of
the badger , 95
Bear paws, appearance of, in pictures of
Hopi katcinas 95, 112
Bear skin, appearance of, in pictures of
Hopi katcinas 112
Beard, appearance of, in pictures of Hopi
katcinas 72, 84, 86, 88, 99, 110-112
Beast gods, definition of 135
Beaver, a man-being in Iroquoian cos- mology 174, 202, 287, 315
Bee. imitation of. by Hopi katcinas 81
Beings not called katcinas, description of. 118-121
Beings, primal, in Iroquoian thought
Bell, appearance of, in pictures of Hopi katcinas
ringing of. in Hopi festivals
use of, by Hopi katcinas
Berendt, C. H., Mayan studies of
Bird calls, imitation of, in Hopi festivals..
135
89 37 77
XXVI
43, 49,88
Bird dance, performance of, in PowamO
festival 25
in Soyaluna festival 25
Bird eflBgies, appearance of, in Hopi festi- vals 49,88
Bird's head, appearance of. in pictures of
Hopi katcinas 77
Bird tracks in Hopi katcina pictures
Birds, imitationof flight of, by Hopi katcinas.
personation of. in Powamil
pictures of. in Hopi festivals 41,
representation of, by Hopi katcinas
representation of, in Hopi festivals
representation of sun by 122
representation of sun god by 24
worship of 29
Bison, connection of Calako horns with 110 imitation of hunt of. in Hopi festivals . 31 - See Buffalo; Mucaias. Bittern, a man-being in Iroquoian cosmol- ogy 179, 285
INDEX
343
Page Bhick Bass, a man-being in Iroquoian cos- mology 225
Blanket, appearance of. in Hopi katcina
representations (30
worn reversed by Hopi katcinus S4
xise of, in Hopi festivals ... 37, 40, 42, 46, 47
Blindness, assumption of, by Sumaikoli 96
Bluebird in Iroquoian cosmology 311
Boas. Fninz. new Chinook texts of xxvii
Body of Zephyrs in Iroquoian cosmology .. 295 Bogies, occasional visits of, in Walpi Po-
^vamil festival 71
Bow, appearance of, in pictures of Hopi
katcinas 61, 72, 7G, 79, .si,
82, 90, 91, 98, 99, 103, 106, 108, 111, 113
use of, by Hopi katcinas 78,86
Bowls, appearance of, in pictures of Hopi
katcinas 83
Kokle, common design in modern 95
Bows and arrows, distribution of. in Po-
warau festival 31
Bread, marriage, reference to 263, 264
Breath, as a source of conception 167
use of words meaning, to represent
spirit power 15
Bridge of stone in Iroquoian cosmology 312
Brinton. D. G., Mayan Dictionary trans- ferred to Bureau by xxvi.xxvii
Brush, appearance of. in pictures of Hopi
katcinas 93
Buck. John, Onondaga chief and fire- keeper, annalist 136
Buckskin, appearance of, in pictures of
Hopi katcinas.. 60.98,102,108,111,121 decorative use of, in Pamiirti festival . . 28
use of. in apparel of Hopi katcinas 72,
73, 79, 85, 86, 87, 94 in making war implement for Hopi
katcinas 90
Buckskin ball, appearance of, in pictures
of Hopi katcinas 116
Buffalo. See Mucaiaa.
Buffalo dance, appearance of Mucaias
mana,in 92
celebration of 21
description of. in Paluliikoiiti festival. 43
origin of 31
significance of appearance of eagle in. 67
Woe katcina represented in 66
Buffalo maid, sun symbol worn by 93
See Mucaias mana. Buffalo shrine, offerings placed in, in buf- falo dance 30
Buffalo skin, appearance of, in representa- tions of Hopi katcinas 73
replacement of, by sheepskin 92
use of, in apparel of Hopi katcinas 73
Buffalo sun ceremony, derivation of Calako
masks from tribes practising the 110 Buffalo youth. Sec Mucaias taka. Bull clans, introduction of Owakuiti from
Awatobi by 58
Bull manas, appearance of, in butterfly
dance 5S
derivation of 125
description of 119, 120
Page
Bulitikibi, description of 58
Bull-roarer, appearance of, in Hopi festivals 30
in pictures of Hopi katcinas 97, 120
use of, by Tcolawitze 61
See Whizzer. Butterfly dance. See Bulitikibi. ButterHy maids. ^VrBuli manas. Butterfly symbols, appearance of, in Hopi
pictures 90,92,106,119
Cactus, appearance of, in pictures of Hopi
katcinas 106, 112, 113
Cactus katcina. See Yuna.
Cactus maid, association of, with Cactus
katcina 113
Cactus tongs, appearance of, in picture of
Yuna mana 113
Caiastacana, appearance of, in Pamiirti ... 27
derivation of 125
description of picture of 60
difference in designs of, and those of
Hututu 61
Cakwa Cipikne. See Cipikne.
Cakwahonau, description of 95
Calako, identity of, with Macibol 87
masks of 28
identity of, with those of the sun... 28
similarity of ancient masks to 109,110
use of. in Pamiirti festival 65
personation of, in Paluliikoiiti festival. 49,50
sun gods personated by 1 10
Calako horns, connection of, with those of
the bison 110
Calendar, Hopi ceremonial 18-24
California, field work in ix
California tribes, social system of, based on
language xxii
Cape Breton, ethnologic studies in xi
Cardinal points, animals belonging to 26
colors of, corresponding to those of rain- cloud symbols x , 47
representation of, in pictures of Hopi
katcinas 103
worship of fire god at 96
Caribbean art. study of the importation of. x,xin
Catawba dialect recorded as a type xxiv
Ceboilita valley, N. Me.K., ruins of dressed
stone in xviii
Cedar, appearance of. in representations of
Hopi katcinas 65
use of. in pictures of Hopi katcinas 122
Cedar bark, use of, as hair, in dress of Hopi
katcinas S6
as torch carried by Tcolawitze 61
in Hopi festivals 96
in Sumaikoli festival 96
Central America, ethnography of... xxiir, xxiv Ceremonial days in Hopi elaborate festivals. 20
Ceremonies, appearance of katcinas in 15
personation of gods in 13
Cbavero, .A.lfredo, work of, concerning sym- bolism 13
Checker, decorative use of, in Hopi pictures 83
Cherokee, the, myths of xxix
Cherry, wild, in Iroquoian cosmology 282
Chevron, appearance of, in symbolism of
Woe 66, 67
344
INDEX
Page
Chevron, in Ilopi pictures 77,79,101.119
Chifken kateina, introduction of, among
Hopis 17
See Kowako. Chief's badge in pictures of Hopi katcinas . 76 Child-flogging, ceremonials of. at Walpi and
llano 69
Children's dance. .SVc Wahikwinema. Chipmunk, representation of, in Hopi kat- eina masks 116
stripes on, in Iroquoian cosmology 253
Chipmunk kateina. See Kona.
Chorus, appearance of, in buffalodance 30,31
in Hopi festivals -14,48,77,93
in pictures of Hopi kateinas 88
Cipikne, description of picture of 60
personation nf, in Pamvirti 28
representation of, in Pamiirti 27
Cipomelli, description of 104
Citoto, appearance of, in Paliiliikoiiti 52
description of 95
Citulilii, derivation of 125
description of 107. 108
dressed like Hopi Snake priests 108
Civics, primitive, investigated by American
ethnologists xxi
Ciwikoli. derivation of 125
description of 96, 97
Clan masks, sanctity of 109
unused, description of 109-112
Clans, classification of katcinas by 18
extinct, Hopi. disposal of masks of 17
introduction of katcinas by 17
relation of kateinas to 45
Clay balls, appearance of, in Hopi kateina
pictures 115
Clay basket, use of, in Hopi festival? 107
Cloth screen, use of, in Hopi festivals 41,42
Clowns, appearance of, in Hopi footraces.. 114
in Hopi kateina pictures 76,78.83
association of, with Piptuka 116
with Wiktcina 116
participatidu in Powamft dance by.. 33,91,92
personation of. in Pami'irti 27
struggle of. with Great Snake effigy 87
See Teukuwirapkya. Cock. See Kowako.
Cold-bringing woman 83,84
Color, variations of. in kateina representa- tions 60. 82. 95
on parts- of the body of Hopi kat- cinas 78,80
Comanche, derivation of Tiirtumsi from
the 99
Comb, chicken, appearance of, in pictures
of Hopi katcinas SO
Conception, parthenogenetic, described . . 167, 229 influence of, in development o'' re- ligion 138
Conical tinklers 61
Constellations, how formed and named,. 227,228 Cooking pot, appearance of, in pictures of
Hopi kateinas 104
Copper implements, aboriginal, collection
of xxxiir
Coral, use of, as necklace, in Hopi pictures. 119
Page C<>rii, a female man-being in Iroquoian
cosmology 174
appearance of. in Hopi pictures 68,
69. 82. 95. 98, 102, 106, 115, 119, 122
distribution of. in Soyaluiia 24
dramatization of growth of 93
ear of, appearance of. in Hopi kateina
pictures 102,122
in kateina representations 68
roasted, in pictures of Hopi
kateinas 106, 1 15
use of, in picturesof Hopi katcinas. 98
in Powamu festival 71
symbolic use of, in Hopi festivals 41
use of, by Natackas 35
in Hopi foot races 1 14
Corncobs, appearance of. in Hopi pictures. 118 Cornfield, imitation of. in Hopi festivals... 40.
42,46,47 Corn flowers, appearance of, in Hopi pic- tures IW
Corn husks, appearance of, in Hopi pic- tures 65, 67, 74,
75.83,91.100-101.103.106,110.111,121
artificial flowers made of 85
use of, as necklace in dress of Hopi
katcinas 100
Corn kateina. See Kae.
Corn maiden, association of, with Hehea .. 73
representation of. by marionettes 87.88
Corn-planting. Srf Paluliikonti. Cornstalk, appearance of, in pictures of
Hopi katcinas 95,98
Cosmologies not simple but composite 136
Cosmology, Iroquoian 127-339
Cuto, description of , 89
Cotokinuiiwft, derivation of 124
description of 120
Cotton, appearance of, in pictures of Hopi
katcinas 43,
59, 65, 70, 90, 92. 99, 102,105, 106. 122
Coues. Elliott, death of xxxviii
search of, for documents in the pue- blos x.x.xir
Cow kateina. introduction of, among Hopi. 17
Sec Wakac. Cow's head, appearance of, in picturesof
Hopi katcinas 113
Coyote. See leaufl.
Coyote clan, mask of. See Hopinyil.
Coyote spring, location of .■ 81
Creation, signification of, in development
of religion 138
Crescent, appearance of, in pictures of
Hopi katcinas 75, 78, 80, 82, 98, 99
Cricket in Iroquoian cosmology 311
Crook, appearance of, in pictures of Hopi
katcinas 60,68, 72, sti
Crosses, appearance of, as decorations of
Teak waina yuadta 63
decorative use of. in pictures of Hopi
katcinas 65,67,111
Crow feathers, appearance of, in Hopi ka- tcinas 69
Cuba, field work in ix.X
Culture, stages of, in aboriginal society — x.xi
INDKX
34:
Pagu Curved sticks, use of, by girls in hair-dress- ing 62
Gushing, F. H.. account of the life of xxxv-
xxxviir
archeologic researches of xiii, xviii
collection made by xrv
death of xx.w
field work of x
Cuskahimil, ceremonial day of Hopi festi- vals 20
Custalii, ceremonial day of Hopi festivals.. 20
Cyclopedia of Native Tribes xi, xxiii. xxxii
Dance day of Hopi elaborate festivals 20
Dances, absence of. in winter flute festival . 29 Sec Ceremonies; BufTalodancc; Butterfly dance: Flute dance; Snake dance, etc.
Dances, Powamfi festival 32
Dawn katcina, resemblance of, to Nakia-
tcop 86
Sff Telavai. Daylight, a man-being in Iroquoian cos- mology 174
Dead, the, of sky land converse with living. 263
December, ceremonies celebrated in 21
Deer, a man-being in Iroquoian cosmology. 173 appearance of, in picture of Hopi ka-
tcinas 95
Deer horn, appearance of, in Hopi pictures. 60,
103,121
Deer-hun ter, legend of 1 04
representation of, in picture of So-
wiiiwii 103
Deer katcinas, association of, with KwewCi. 103
SeeSowiiiwd. Deer-mouse, a man-being in Iroquoian cos- mology 306
Deer scapulse, appearance of, in pictures of
Hopi katcinas 103
substitution of sheep scapula for 85
Defender, a man-being in Iroquoian cos- mology 234
Dehninotaton. See Down-fended. Departure of the katcinas, prominence of
Eototo in celebration of 77
See Niman. Disks. use 01", as sun symbols in Hopi festi- vals 41. 43. 46
to represent buttons in dress of
katcinas 88, 98
to represent sunflowers in pictures
of Hopi katcinas 64
Dogs in Iroquoian cosmology 153
Dogwood, blossoms oi, in Iroquoian cos- mology 282
Dolls, distribution of, in Powamu festival.. 31,39
Hopi representation of gods by L"»
Down-fended, definition 01 142 255
Drum, appearance ol, in pictures of Hopi
katcinas 107
Drummer, appearance of, in Hopi festivals. 94 Drumstick, appearance of, in pictures of
Hopi katcinas 107
Duck, a man-being, in Iroquoian cosmol- ogy 1 75
Duck katcnia. See Pawik.
Eagle, embodiment ot spirit ol sun a-- 16
Page
Kagle. representation of sun by 122
symbolic use of, in Hopi katcina pit*-
tures 77
symbolism i>f, in Hf)pi ceremonies 67
Sec Kwahu. Eagle feathers, appearance of in Hopi pic- tures. 65, 08-72.82, 84, 86.90-92,97-100, 102.103.100-108,110-113,117.118,119 breast, in representations of Hopi ka- tcinas 68, 121
employment of, in dress of Hopi katci- nas 66
peculiarity of, in dress of Kohonino m5
use of, as warrior symbol by Tcakwa-
Ina 63
Eagle katcina. See Kwahu. Eagles, absence of, in public buffalo dance, personation of, in Paliilukofiti fes- tival
Eagle's head, appearance of, in pictures of
Hopi katcinas 77
Eagle symbol, appearance of, in pictures of
Hopi katcinas 103
Ear pendants, appearance of, in pictures of
Hopi katcinas 84
use of, in decoration of TcutckutCi 67
Earth altar man. See Nanoikusi.
Earth goddess, worship of 55
East mesa, performance of dance of Bull
mana at 120
East mesa ceremony, appearance of Sio
manaand Koyimsi in 107
43
43
71
60 xri
92
67
XII XII
East mesa Natackas, derivation of
derivation of Middle mesa Nat- ackas from
Elk horns, appearance of, in Hopi kat- cinas
Elsmereland, ethnologic investigation in... Embroidery, appearance of, in pictures of
Hopi katcinas
Eototo, derivatiun of 325
description of 76, 77
identity of, with Masaufi 38
origin of name 77
participation in Powamii festival by...
Eskimauan migrations, study of
Eskimo, Alaska, linguistic research among.
Eskimo, central, investigation of xii
Ethics, primitive, original research in xxi
Everette, W. E.. linguistic investigations of xii Explorations, early, elucidated by Cherokee
traditions xxx
Ey&s, appearance of. in representations of
Hopi katcinas 64
crescent shape of. in pictures of Hopi
katciuas 43. 68, 71, 74. 90, 122
globular, appearance ot\ in pictures of
Hopi katcinas 60,81,85
goggle m pictures of Hopi katci- nas 41,89,91,99
lozenge-shaped, in pictures of Hopi
katcinas 112
protuberant, in pictures of Hopi ka- tcinas 75, 86
rectangular, in pictures of Hopi katci- nas 78,101
34(5
INDEX
Kyea, small, in pictures of Hopi katcinas... 76 stellate, in pictures of Hopi katcinas. . . 80
False arm, use of. by Macibol 87
Falsetto, use of, in Hopi festivals 33-35
Fasting on the part of Hopi katcinas -I'i.SS
Fawn, spots on, in Iroquoian cosmology 253
spotted, a man-being in Iroquoian cos- mology 173,236
Fawn skin, use of, in dress of Hopi katcinas. 107
Feast, serving of, in Pamiirti festival 28
Feathered strings, appearance of, in Hopi
pictures 56, 96
Feathers, appearance of, in picturesof Hopi
katcinas 59,
60, 64, 65,75, 81,83, 86,87, 93, 95, 96, 9H, 100-103, 108, 112, 113, 117,121. 122 ornaments of, absence of, on mask of
Momi 37
peculiar use of, in dress of Hopi kat- cinas 41 , 66
prayer, use of, by Hopi katcinas 76
in flute ceremony 30
red, use of, in representations of Hopi
katcinas 72
turkey, appearance of, in representa- tions of Hopi katcinas 67
use of, in Pamiirti festival 28
in representing bird katcinas 26
in Sumaikcli 57
February. Hopi ceremony in 22,85
Festivals, Hopi, classification of 19
abbreviated 20
elaborate 20
.Sec Ceremonies.
Fewkes, J. W., discovery of ruins by xix
field work of XI
Hopi paintings obtained by xxv
memoir by, on Hopi katcinas 13-26
studies of. among the Hopi..xv, xvi.xxx, XL
Fire, kindling of, in Hopi festivals 55,96
symbolism of 24
worship of 24,96
Firearms, use of, in Hopi festivals 31
Fire Dragon in Iroquoian cosmology 157,
164, 174. 223
Fire drills, use of, in Hopi festivals 55
Fire god, worship of 55
See Tcolawitze. Fire-tenders, part of, in Hopi festivals., 40,44-46 Fish, appearance of. in Hopi katcina pic- tures 113
Fisher, a man-being in Iroquoian cosmol- ogy 202
Fish katcina. .See Pakiokwik.
Fletcher, Alice C. field work of xii
Pawnee ceremony recorded by xxxi
Flint, a man-being in Iroquoian cosmol- ogy 188, 195, 201, 293, 294
Florida, wood and shell objects from xiv
Flowers, artificial, use of, by Hopi katci- nas 73, 76, 101
Flute, appearance of, in pictures of Hopi
katcinas 80,84,101,102
reference to 234, 2:^5
use of, in Hopi ceremonies 30
Flute dance 22
fraternities taking part in 23
Flute dance, symbolism of Ahiilani in 121
See Lelenti. Flute girl, identity of dress of. with that of
snake girl o7
Flute katcina. Srr Lenva.
Flute prayer-stick-making 21
Flute i)ricsts. festival of 29, 30
alternation of, with snake festival . 19 Foods given to civilization by the Indians, xx
Foot races, appearance of Matiain 104
in Hopi festivals 53
.Sec VVawac. Fox, a man-being in Iroquoian cosmology. 202 Fox .skin, appearance of, in pictures of Hopi
katcinas 65,
68-70, 72, 75, 76, 82, 84, 97, 99, 112, 114
Fraternities, Hopi 23,24
initiation of novices into 19
Frogs, representation of, in Hopi festivals. . 47 symbolic use of, in prayer-stick-mak- ing 31
use of effigy of, in Tawa PahoIawO 56
Gatschet, A. S.. linguistic researches of. xi.xxiv
Germ god, worship of 24
Germ goddesses, Soyal manas personations
of 122
Germination, MasauQ regarded as a god of. 38
Gibson, Chief John Arthur, annalist 137
Gifts, distribution of. by Hopi katcinas 82, 83
Gill, DeL., work of, in preparing illustra- tions XXXII
Gill, Mrs., pictures by 47
Girdle, appearance of, in pictures of Hopi
katcinas ." §0, 84
Glutton. See PaiakyamCl: Tcutckutil.
God, definition of the term 135
Gods, Hopi methods of representing 13,15,16
See Katcinas.
Gourd, appearance of, in Hopi pictures 64,
68,116,120.121
use of, by Hopi katcinas 37, 105, 112
as helmet, by Hopi katcinas 77
Grandfather. See Hadu"!'.
Grandfather katcina. See Tacab yebitcai.
Grandmother in Iroquoian cosmology 320
Grandmother woman. See So wiiqti.
Green Bear. .See Cakwahonau.
Great Plumed Serpent, effigies of, carried
in Paluliikonli 87
gourd decorated with masks of, in Pa- lulu kon ti 41
representation of. on kilt of Citulilii. . , 108
spring sacred to 52, 53
SeePaluliikonti. Hadu'T, a man-being in Iroquoian cosmol- ogy 197,201
Hahai, appearance of, in PowamO festival. 71 Hahai wuqti, appearance of, in Paliiliikonti. 53
in picture of the Xakopan hoya 117
in Powamii festival 35, 67
description of 68
personation of, in Nacab kiva in 18^3 . . 50 Hair, arrangement of, in pictures of Hopi
katcinas 42, 70, 73,
74. 82. 85, 88, 89, 93, 94. 113, 115, 117. 118 cedar bark used as, in dress of Hopi
katcinas 86
INDEX
347
Hako ritual of the Pawnee xxxi
Hakto. description of picture of 00
personation of. in Paniiirti 27. 'JS
Hale, E. E., TrnmVjull diotionary obtained
by XXV, XXVI
Haliotis shell, rt^presentation of, in Hopi
pictures 119
Hand, figure of, on Matiamask 104
Hand katcina. See Matia.
Hand-tablet dance, Hopi 23
Hani, personation of pipe-lighter by 30
Hano. buffalo dance at 31,43
corn-planting in plaza kiva of 52
East mesa Natacka masks in 70
extinction of San clan of S"
gathering of Paliiliikoiiti katcinas at .. 52
Hopi katcinas derived from 126
house of Plumed Snake of 51
planting of beans at 31
Powami"! child-flogging at 36,69
resemblance between Walpi Sumaikoli
celebration and that held at 55
resemblance of Walpi drama to that of. 42
serpent effigies owned by 51
shrine on trail to 33
Sumaikoli and Kawikoli masks in 96
Sumaikoli summer ceremony at 57
worship of war gods of 21, 25, 26
Yohozro claimed by 84
Hano clans, introduction of East mesa
Natackas intoTusayan by 71
Hano names for Hopi katcinas 122-124
Hare, a man-being in Iroquoian cosmology. 315 appearance of, in pictures of Hopi ka- tcinas 78
Hatcher, J. B., ethnologic material col- lected by XII
Patagonian collection made by xxxiii
Hatchways, habit of katcinas of calling
down S8
Havasupai. figure of Kohonino derived
from 85
Hawk, symbolic use of, in pictures of Hopi
katcinas 77
See Kwayo. Hawk feathers, appearance of, in Hopi
katcina pictures 41
Head, importance of, in representations of
Hopi katcinas 15
See Masks.
Head of Zephyrs in Iroquoian cosmology.. 295 Hehea, association of. with WUwiitcimtvi
and Tataukyamfi 73
appearance of, in Pal id ii kon t i 52, 54
in PowamCl festival 39
with So wiiqti 76
description of 73,74
Hehea katcina, appearance of, in picture
of the Nakopan hoya 117
in Powamii festival 39
in dramatization of growth of corn. 93
in Paliiliikonti festivals 44
Natackas accompanied by 72
Hehea mana, description of 74
participation in Powamii festival by ... 67
H^hue, description of 74
participation in Powamu festival by... 67
Pat;e HOhOe. resemblance between representation
of. and that of Tcakwaina mana . 63 He-holds-the-earth in Iroquoian cosmol- ogy 152,178
Hele, derivation of 125
Helilulu, derivation of 125
• personation of, in Pamilni 27
representation of, in Hopi katcinas 66
Hematite, use of, in decoration of Hopi ka- tcinas 77
Hemico, derivation of 125
description of 115
Hewitt. .T. N. B., determination of Seri as a
distinct stock by xxv
field work of xi
report of, on Iroquoian cosmology ... 127-339 researches of, in Iroquoian mythology
XXIV, XXXII
Hilder, F. F., linguistic work of xxxii
Hill, R. T.. ethnologic collection of xii, xiii
Hinon in Iroquoian cosmology 339
name for thunder in Iroquoian cosmol- ogy 336
Hodge, F. VV.. arcbeologic discovery by ... xviii
cyclopedic work of xxxii
field work of x
sociological researches of, among pue- blo tribes xxii, xxiii
Hoffman, W. J., death of xxxviii
ethnological labors of xxxix
Hokyana, derivation of 125
description of 94
peculiar dancing step of 94
Hokyana mana, description of 95
Holmes, W.H., esthetological researches of. xiii field work of x.xiii
Homovi. painting" of pictures of katcinas
by 14
personation of Pautiwa by 59
Honani, celebration of advent of katcinas
of, in Pamiirti 57
Honani clan, affiliation of. with Zufii 29
celebration <j[ return of ancients of 26,28
figurines of Corn maidens possessed J>y. 87,88
Hopi katcinas derived from 125
house of, arrangement of masks in 28
display of masks in 66
entrance of Pamiirti processioninto. 28
masks belonging to 65
origl n of 26
participation of, in Pamiirti ceremony. 21 Zuiii masks in possession of 66
Honau, appearance of, in Paliiliikonti festi- vals 52
picture of, in house of war god 25
Honau family of Walpi. mask of 112
Honyi, badge of, in flute ceremony 29
Teabaiyo personated by, in Powamlj
festival 75
Hopak, derivation of, from eastern pueblos. 89
Hopak katcina, appearance of, in Paliilii-
koii ti 54
derivation of 125
Hopak mana, derivation of 125
description of 89
Hopi Avatc hoya, description of 83
Hopi Calako mana. derivation of 124
348
INDEX
Hopi Calako mana, description of 1 l*f
musk of 119
Hopi, cliin masks of, features common to.. 109
dramaturgy of xiv
festivals of, description of 2-1
gods of, paintings of, discovered xx v
language of. foreigrn words in 97
masks of, explanation of pictures on... 114
mythologj* of, investigation of xi
people of Ill
birds personated by 32
personation of Xavaho kateina by . 97 personages of, comparison of, with other
pueblos 62
snake priests of. costnme of lOM
symbolism of the, presentation of. in
PaliiUikonti -10
territory of. cnvncd by Sjkyatki 38
^vinter ceremonial of xxx
Hopi katcinas, Hano names for 122-124
memoiron 13-]2(>
Tanoan names for 122-124
Hopinyu. derivation of 12.5
description of 111,112
designation of, asaSikyatki kateina... 112 Horns, appearance of, in dress of Hopi ka- tcinas 41,4:1
in pictures of Hopi katcinas GO,
61. 66. 69. 71 . 72. 81, 83. 8o, 87, 89, 91. 92,
99, 101, 106. 110-112. 116, 118, 120. 121
Horsehair, appearance of. in Hopi pictures. . 60.
65, 68-70, "S, 80. 82, 95. 97, 100, 102. 103. 106. 1 10-112.
US, 120, 121
use of. in dress of Hopi katcinas 93.108
Hospoa. description of 80
Hutoa. appearance of, in Soyahiria 25
Hotcani. di-rivation of, from the Keresan.. 100
description of 100
Hoteauni, linguistic similarity of, to Ho-
tcan i 101)
Hototo. derivation of 125
description of '. 99
Hotsko, appearance of, in Soyaluna 25
description of 79
personation of, in Powamu 32
Hnhuan. description of h3
personation of. in Powamu dance 33
Huhuan kateina, appearance of, in Po- wamu festival 39
dance of. in Paliilukofili 50
Huik, appearance of. in Panuirti 27
description of picture of 61
Humming-bird. Sec Totca.
Humis, derivation of 83
description of 82
meaning of 64
Humis kateina. representation of, in Pa-
murti 27
Hunting kateina. See Tcilikomato.
Hututu, appearance of. in Pamiirti 27
description of picture of 61
Ice. See Flint.
Indian, pursuit of. by Hemico 115
Indian Territory, field work in ix, xd
Initiation ceremonies, influence of. on Hopi
calendar 16, 19
Iroquoian comparative mythology xxxi
Page
Iroqnoian cosmology 127-339
Iroqunian traditions, study of x. x,\iv
Tsba. spring near M
Isaufi clan, mask of. Sec Hopinyft.
Jamaica, field work in ix. x
January, Hopi festival in 21
Jaw, Navaho gesticulation with the 88
Jenks. A. E.. study of wild rice by xix.xx
John. Andrew, informant 137
Kae, description of 98
Kaisale, derivation of 125
description of 120
Kaisale mana, derivation of 125
description of 120
D'semblanceof to Znni maid 120
Kalektaka. ceremony of . , 2:}, 25, 26
jK'Culiarity in dress of 65
Kateina, definition nf 16,44.45
Kateina clan. Ahul the returning sun of.. 65,122
ancients of 57,70
celebration of return of ancients of 16.22
description of 110
display of war-god image belonging to. 2.5.26
habitation of Kicyuba by 70
Hopi katcinas ilerived from 125
Powamu festival at Walpi controlled by
chief of 31
Kateina fathers, appearance of. in Hopi
festivals 56
Kateina fraternity, ceremonies celebrated
by 23
Kalcina mana, description of 70
participation in PowamO festival by...- 67
Katcinas, ancient, among Hopi 17
importance of. in classifying ka- tcinas 18
beings not called 118-121
celebration of return of the 31
Hopi 17.18
memoiron 13-126
nature of 15. 16
Navaho, appearance of, among Hopi... 17
description of pictures of 97,98
personation of. by the Hopis 97
use of disks in dress of 88
See Tacab katcinas.
number of. known by Hopi 17.59
return of, in Powamvi 36
selection of, to be painted 14
times of appearance of 16. 17
variation in, in Great Serpent exhibi- tion 49. .SO
Kau, description of 101
Kawikoli, association of Sumaikoli masks
with that of 55,96
derivation of 125
description of 96
personation of. at Zuiii 96
Keca, appearance of, in Soyaluiia 25
description of 78
personation of, in Powamfi 32
Kelemiiryawu, ceremonies celebrated in .. 21
Keme, description of 100
Keres. derivation of Hotcani from 100
katcinas of, among Hopis 17.18
personages of 62
Suyok derived trum 71
INDEX
349
Pagf
Kerwaii, description of TO
participation in I'owamfl R'stival by... li"
Kt-' Towa Bisena, derivation of 12t>
dciscription of 112
Kieyuba, derivation of Tuiiwup from 70
musk of KatC'ina elan bruUKbt from 110
sacredness of water from 125
See Katcina clan.
Kilts, use of. by girls, in Hopi festivals 118
Kiowa, ob-sciire social organization of x.\i
Kite. Sfc Keca.
Klahewc 120
Knife, use of, by Hopi katcinas 75
Kohonino, description of 85
Kokle. description of 95
facial markings of 95
Kokokci. probable derivation of, from Pat-
ki clans 94
resemblance of, to Aiiya katcina 94
Kipkop clan, war-god image belonging to. . . 26
Hupi katcinas derived from 125
Kokop family, mask of Eototo possessed by. 77
Kokopflli. derivation of., 125
description of 86
introduction of, by Asa clan 62, 86
Kokopelli luana, derivation of 125
description of 86
Kokshi. dance of Anya katcinas called 45
Kokyan. See Spider clan.
Kokyan wiiqti, appearance of, in Palulii-
koiiti festival 43
description of 90
resemblancebetween, and Hahai wiiqti. 68
worship of 21,25
Komantci. See Turtumsi.
Komoktotokya, ceremonial day of 20
Kona, dcs^cription of 115, 116
Kopitcoki, use of, in Paliilukoiiti 53
Koroctu, derivation of, from the Keres 102
de^icription of 102, 103
Kotka, badge of, in flute ceremony 29
mask of Honau clan kept by ill
similarity of mask of. to that of Ke
Towa Bisena 112
to those of Wiki andNaha 109
Kowako, appearance of. in Soyaluiia 25
comparison of, with others 81
description of 80
timeof introduction of, into the katcina
cult 81
Koyim.si, description of 107
participation in Powamu dance by 32
Koyona, description of 80
time of introduction of, into the ka- tcina cult 81
Koyona mana, personation of. in I'owamu. :>2 Koyona laka, personation of, in Powamu . . 32 Kiikiitc clan, prayer sticks given to mem- ber of 30
house of, Tcakwaina masks in 29
entrance of Pamiirti procession into. 28
Kukutcumo, habitation of, by Isauu clan.. 112
Kumbi Natacka. description of 72
participation in Powamu festival by... 67
Kutca, description of 106
Kutcahonauii, employment of, to draw pic- tures of katcinas 13
Page
Kutca mana. description oi 106
Kutca Natacka, description of 72
Kwacus Alek taka, derivation of 125
description of 108. 109
Kwahu, appearance of, in Soyaluiia 25
description of 77
personation of, in Pamiirti '. ... 27.29
in Powamu 32
in Tcivato kiva 30
Kwakwantfi fraternity, ceremonies cele- brated by 23
Kwatoka, bird yjersonation of, representa- tive of .sun 122
Hano name for 123
Kwayo. appearance of, in Soyaluiia 25
comparison of. with others. 81
personation of, in Pamiirti 27,29
Kwe\Vu, derivation of 125
description of 103
picture of, in house of war god 25
Kyamiiryaw^, ceremonies celebrated in. . . 21 Lakone girls, appearance of, in Lalakoiiti
festival 58
Lakone mana, derivation of 124
description of 1 18
variety in dress of, in different pueblos. 118
Lakone prayer-stick-making 22
Lalakoiiti. appearance of Lakone mana in. 118
ditTerenceof, from butterfly festival 58
duration of 20
fraternities taking part in 23
introduction of, into Tusayan by the
Patki clans 58
regular occurence of, in September 22,58
Lalakontii, prayer-stick-making of 55
winter assemblage of 39
Lalakontii fraternity, ceremonies cele- brated by 23
Language, Hopi, composite nature of IS
Lapiikti, description of 86
Lesso, appearance of. in pictures of Hopi
katci nas 72-74 . 76
Leather, use of, in dress of Hopi katcinas. . 107 for horns, in pictures of Hopi ka- tcinas 83
in representing tongue 91
Leggings, appearance of, in representations
of Hopi katcinas 61,72.73
Lelenti, description of 57
duration of -0
Leiipaki. See Lelenti.
Lenya. description of 21. 101
Sec Flute. Lenya fraternity, ceremonies celebrated by. 23
Letotobi, description of 1 14
Library Bureau, number of books and
pamphlets in xxxii
Lightning symbols, appearance of, in Hopi
pictures ... 84,90,92,95,98,102,108,120 in paraphernalia of Hopi katcinas . 43
use of, in Hopi festivals 41,42
Light orb, a man-being in Iroquoian cos- mology 174
Little Colorado river, introduction of Afiya
katcinas from 45
ruins discovered near xi.xix
1 nin'!i, ( erivation of 125
350
INDKX
Page Loiica, description of 61
introdiKttiou of, into Tusayan 62
I.oon. a man-being in Iroqiioian cosmol- ogy 179,285
Loug-Jiair dance. .Stc Anya. Luetala, eercmonial day of. in Hopi festi- vals 20
Macibol, description of 87
identity of, with Calako 49,87
Macikwayo, personation of, in Pamurti 27,29
Macraahola, picture of 116
McGce, W .T. Scri language recorded by xx v
study of the Keri by xiv, xvir
Maine, field work in ix, x
Makto, description of 113
Mallery, Uarrick, inscriptions obtained by. xxv,
XXXIX
Malo, derivation of 125
description of 82
part taken by, in Pamurti festival 29
Malo katcina, appearance of, in Powamfi
festival :i9
personation of, in Nacab kiva 30
Mamzrau festival, association of Hehea with
Corn maids in 74
Mamzrau mana, appearance of, in Mamz- rau t i 58
derivation of 125
description of 118
Mamzrauti, appearance of Palahiko mana
in lis
description of 23,58
difference of, from butterfly festival ... 58
duration of 20
fraternities taking part in 23
See Maraupaki. Mamzrautu fraternity, ceremonies ccle-
b rated by 23
Mamzrautu society, prayer-stick-makingof . 55
Maii-beiiig, definition of 141
Maple sprout, a man-being in Iroquoian
cosmology 301
5ee Sapling. Marau fraternity. ^Sre Marau prayer-slick- making. Maraupaki, appearance of Mamzrau mana
in 118
Marau prayer-stick-making, description of. 22
Marau society, meeting of 23
March, Hopi ceremony in 22
appearance of Macibol in 87
appearance of Wukokoti in 85
ceremonies of 84
Marionettes, representation of Corn maids
by 49,87
use of, explanatory of the use of idoN
among the Hopi 49
MasauO, advent of 36-38
appearance of, in Palulukonti 52
derivation of 38,125
description of 7G
identity of sash worn by, with that of
Sumaikoli 96
personation of, m Palulukonti 50
.similarity between designs of, and
those of Eototo 77
Page Mask, a man-being in Iroquoian cosmology. 335 Sec Hadu'T.
Masks, Hopi use of, in representing gods 13
importance of, in pictures of Hopi ka-
tcinas 15,59
individual, description of 112-114
introduction of, into Hopi festivals 109
Mastcomo, Hopi festival performed at 36
Maswik katcina.s, appearanceof , in Powamii
festival 3(s38
chorus of # 77
Matia, description of 104
Maya astronomy xxxi
Maya calendar system xxxi
Maya codices, relative excellence of Hopi
pictures and 15
Maya language, dictionary of xxvi
Meal, corn ground into, for Natackas 71
grinding of, in corn festival 94
offering of, in Powamu festival 39
symbolic use of, in Hopi festivals 30,
31 , 33, 34, 37, 41, 44, 5t;, 60. 69, 103. 107, 118, 121 Meal-grinding, ceremony of, by Afiya ka- tcina nianas 73
Meal plaque, appearance of, in representa- tions of Hopi katcinas (;9
Meal pouch, appearance of, in pictures of
Hopi katcinas 59,65,68,76,121
Meat, offering of, in Powamfi festival 39
Medicine, a man-being in Iroquoian cos- mology 175
meaning of term 15, 16
Metate. appearance of, in corn festival 93,94
in Hopi festivals 44.94
Meteor, a man-being in Iroquoian cosmol- ogy 174
Mexican calendar and numerical systems, xxxi Mexican codices, relative excellence of
Hopi pictures and 15
suggestion from, in studying symbo- lism 13
Mexican tribes, classification of xxiii.xxiv
Middle mesa, Awatobi migration to 104
derivation of Natjickas of 71
effigies at pueblos of 51
Minnesota, field work in ix
Avild rice industry in xix
Mishongnovi people, personation of Sow- in wCi by 104
Mohawk version of Iroquoian cosmology .. 255 Moisture tablet, appearance of, in Hopi
pictures 77, 79, 80. 121
Mole, offering of, in Powamu festival 39
Molina, Audomaro, collaboration of, on
Mayan dictionary xxvii
Momo, description of 81
personation of. in PowamA 32
Momtcita, description of 21,25,26
fraternities taking part in 23
Monkey in Iroquoian cosmology 214
Mon kiva, assembling of sun priests near.. 56
corn-planting in 52
dance performed in 30
display of war-god images in 25,26
Lalakofitu winter assemblage held near 39 Masauvi rite performed m 37
INDEX
351
Page Mofi kiva. partioipants from, in Pamurti .- 27
pniyer-stick-making near 31
Moiikohu, useof, inrepresentationsof Hopi
katcinas 59
Months. Hopi 19
Monwiva, Hano ceremonies performed at.. 52,53
location of 84
MonwO, appearance of, inSoyahma 25
description of 78
personation of, in Powamfi 32
in Tcivato kiva 30
Monwl") wiiqti, association of. with Owl
katcinas 79
description of 79
Moon, appearance of, in pictures of Hopi
katcinas 99, 113
Mooncy. James. Cherokee studies of. . xxix, xxx
reference to photograph by 39
Mosilili. .Srf Rattle.
Motul, Mayan dictionary of xxvi
Mountain-lion. See Toho. Mountain-lion skin, appearance of, in pic- tures of Hopi katcinas. . . 66, 90. 96, 106 Mountain pueblo, derivation of Turkwiml
from 105
Mountain-sheep katcina. Sec PanwH. Mountaineer. See TiirkwinO.
Mucaias, appearance of, in Paltiliikonti 52
Mucaiasmana, derivation of 126
description of 92, 93
Mucaias taka, derivation of 126
description of 92
part taken by, in Pamiirti festival 29
Mucaiasti, description of 30,31
Sec Buffalo dance. Mudheads, appearance of. in Hopi festivals. 46
in pictures of Hopi katcinas 107
participation in Powamii festival by... 32,33 >S'r(? Clowns; Paiakyamfi.
Music, aboriginal, new light on x.xxi
Muskrat, a man-being in Iroquoian cos- mology 181,287
Muskwaki, transitional serial organization
of XXI
Muyin wiiqtaka. identity of, with the Ta-
noan Nanoi kusi ; 122
Muyiiiwii, germ god of Awatobi 38
worship of 21,24
Muzribi, description of 101
Mythology, development of xxix.xxx
Naacnaiya, description of 21
duration of 20
fraternities taking part in 23
Naactadji, derivation of 126
Nacab kiva, bird dance in, in Pamurti fes- tival 29
dances in, in Soyaluna 25
display of war-god image in, in Soya-
Imia 26
Paliiliikoiiti festival at, in 1893 50
participants from, in Pamiirti 27
personation of Malo katcina in 30
Powamil bird danee performed by men
of 32
Naka, Powamvi festival at Walpi controlled
by 31
Page Naka. similarity of mask of, to those nf
Kotka and Wiki 109
Nakiatcop, description of 86
resemblance of, to Dawn katcina 86
Nakopan hoya, derivation of 125
Nakopan personages, description of 117
Nakopan picture, portrayal of ancient Hopi
katcinas by 117
Nalucala, derivation of 126
Hopi name for Pohaba Ill
Naluctala, ceremonial day of, in Hopi fes- tivals 20
Nanatacka. See Natackas. Nanoikusi. identity of, with Muyin wiiq- taka 122
Nanoiukwia. indentity of. with Tuwapofi-
tumsi 122, 123
Natacka mana, appearance of, in Powamii
festival 35, 39
description of 72
participation in Powamft festival by... 67 Natacka naamil. appearance of, in Powami"!
festival 35
description of 71
Natacka taamft, participation in Powamii
festival by 67
Natacka wiiqti. description of 72
Natackas, association of, with Hehea, in
PowamQ festival 73,74
children of Hahai wiiqti 68
correspondence of, with Soyok taka 74
description of 70-73
monsters in Powamii festival 70
name Soyok given by Hopi to 71
regular appearance of 17
visitation of. to pueblos for food 39
visit of. in Powamii festival 35,36
Natick vocabulary, publication of xxvi
Navaho. common use of silver disks as or- naments among 62
katcinas derived from 126
similarityin dress of Hokyana drummer
to that of a 94
Navaho Aiiya katcinas, description of pic- ture of 88
personation of, by chorus in Paliilii-
konti festival 44
Navaho Anyas. similarity of masks of, to
those of the Hopi 88
Necklaces, appearance of. in Hopi pictures. 83.
.Ss, 119
human bones used as. by Hopi katcinas. 76
use of, in decoration of Tcutckutfl 67
New-fire ceremony, appearance of Wiiwvi-
tcimtfi and Tataukyamii in 73
description of 24
effect of, on Hopi ceremonial calendar. 19
variations in 19
See Wtiwuteimti.
Newhousc, Seth, annalist 137
New Mexico, field work in ix.xt, xviii
New York, field work in ix
Night, a man-being in Iroquoian cosmol- ogy 174 , 224
Niman, abbreviated Katcina dances closed
by the 56
352
INDEX
Nimuii, description of 22. 57
duration of -0
difference in, in different pueblos hi
fraternities taking part in 23
purpose of 16
Niniaii Icatcina, appearance of Ttmwup on
altar of 70
Kova Scotia,- field work in ix
Novices' moon. See Kelemiiryawft,
November, Hopi ceremonies celebrated in. 21
Niivak, association of, with Yohozro wviqti. 81
derivation of 126
description of 83, 84
regarded as a Hano katcina 83
October, Hopi ceremonies celebrated in 23
Hopi festival occurring in 118
Offerings, custom of making, to katcinas . . 77
Ohwachira, detinition of 255
Oklahoma, field work in ix,xn
Old-man cactus. .Sec Samo wiiqtaka. Old-man sun. See Ahiil; Tawa wiiqtaka.
Onondaga vt-rsion of Iroquoian cosmology. 141
Ontario, field work in ix
Oraihi. description of Star katcina of 89
Natackas at 71
Powamu festival most complicated at. . 31 use of extramural receptacles for ser- pent effigies by 51
variant of Coto in 89
Orenda, definition of 339
Orozco y Berra, linguistic classification of,
vindicated xxv
Otgon, definition of 197,242
Ottt-r, a man-being in Iroquoian cosmol- ogy 174, 180, 287, 315
Owa. description of 82
representation of, by Telavai 81
Owa katcina. appearance of, in PowamO
festival 39
Owa kaicina niana, derivation of 126
Owa katcina taka. derivation of 12G
Owa kill mana, derivation of 125
Owakiilti. dt-scription of 23,58
difference of, from butterfly festival ... 58
duration of 20
fraternities taking part in 23
introduction of, from Awatobi 58
resemblance of, to Lalakonti 58
Owakiil tiyo, derivation of 125
Owakiiltii fraternity, ceremonies cele- brated by 23
t>wakultii society, danceof, in Paliilukonti. 50 O\vanozrozro. appearance of, in PowamO
festival 3C.
description of 88, 89
Owl. Sec Monwft. Paho. See Prayer sticks. PaiakyamCi, appearance of, in dramatiza- tion of growth of corn 93
in Hopi festivals 24
in picture of the Nakopan hoya 117
association of. with Kaisiile mana 120
Painting. Hopi skill in 13, 15
katcina, Hopi fears about 14
Paintings, appearance of. in Powamvl festi- val! n 1900 81
Page
Pakab clan, ceremony of 25,20
Hopi kalcinas derived from 125
introduction of Owakiilti by 58
introductiimof TcanafiintoWalpi by... 54
serpent eftigies kept in house of 51
Tcanafi introduced into Tnsjiyan by ... 91 Pakatcomo. See Palki clan.
Pakiokwik. description of 113, 114
Pakwalii. description of lOS
I'alabikufia, description of 115
Palahiko mana, derivation of 125
description of 118,119
similarity of mask of, to that of Hopi
Calako mana 119
personations of. in Hopi festivals 55
Palakwayo, description of 77
personation of, in Powamu 32
Paliilukon, association of, with Niivak 84
derivation of 124
description of 87
efligies of 50,51
Walpi ceremonies performed at home
of 52
Paliilukonti, appearance of Hahai wuqli in 68 application of name corn-planting to .. 52
description of 22. 40-55
katcinas appearing in Hi, 87-95
occasional ceremonies connected witb. 48-50
variation in 19
Palufla hoya, derivation of 125
description of 90, 91
worship of 21, 25
Pamiirti. celebration of advent of Zuni
kalcinas in 57
ceremony of, led by Pautiwa 59
deiicription of 21.26-29,59
fraternities taking part in 23
Hupi festival 24
katcinas appearing in 16
personation of Sio Humis taamQ in (i4
purpose of 16
signifiamce of introduction of Tcak-
wainain 02
PamiiryawA, ceremonies celebrated in 21
PanwQ, description of 102
Papago, altruism of xxvii
conquest of nature by xxviii
Paper bread, appearance of, in pictures of
Hopi katcinas 115
in representation of Tcutckutti 67
use of, in Hopi foot races 114
Paraphernalia used in Paliilukonti 50. 51
Parrot feathers, appearance of, in Hopi
pictures ti'.'.
70, 92. 95, 98, 100. 105, 106, 112. 120
Paski. description of U"
Patagonia, researches in xii
Patcosk. description of 99
Patki, Abiilani. the returning sun of the... 122
introduction of Auya katcinas by 45
Patki clan, affiliation of, with Walpi 29
altar in house of 29
dramatization of return of ancients of . 16
Hopi katcinas derived from 124
participants in Tawa PaholawCi mem- bers of 31
INDEX
353
Puge Patki clan, prayer-stick-making at the old
house of 31
throwing of meal at, by Pautiwa 26
clans, introduction of LalakoiJti into
Tusayanbythe 58
house of, entrance of Pamiirti proces- sion into 28
LalakontO winter assemblage held
51
serpent effigies kept in
probable derivation of Aiiya katcina
and Zuiii Kokokci from 94
Patszro. appearance of, in Soyaluna 25
description of 80
personation of, in Powamll 32
Patszro katcina, comparison of, with others. 81
Patun, description of 116
Pautiwa, appearance of, in Powamft festi- val 36
connection of, with Pakab clan 25
god, derivation of 125
description of picture of 59
personation of, in Pamiirti 26,27
personators from Tcivato kiva led
by 48
resemblance between symbolic de- sign of, and that of Cipikae 60
Pavaoakaci. See Moisture tablet.
Pawik, appearance of, in Soyaluna 25
derivation of 125
description of 7S
personation of, at Nacab kiva in 1893 .. 50
in Pamiirti 27
Pawnee Hako ceremony xxxi
record obtained of xii
Payne. E. J., on changes in languages 18
Phallic emblems, appearance of. in repre- sentations of Hopi katcinas 72-74
Phallic proceedings among the Hopi, sig- nificance of 24
Pictures of katcinas, arrangement of 18
description of 59
employment of Hopis to draw 13
purpose of 15
variations in, made by different persons. 59 Pigments used by Hopis in painting ka- tcina pictures 14
Pigeon, a man-being in Iroquoian cosmol- ogy 304
Piki. .See Paper bread,
Pima katcinas among Hopi 17, 18
Pinart, Alphonse, Seri vocabulary obtained
by XXV
Pine, appearance of, in pictures of Hopi
katcinas 64, 79, 82, 83, 100, 102, 113
use of, as screens in Hopi festivals 46,47
by Hopi katcinas 70, 97, 106
to represent hair and beard 105
Pine tree, appearance ol, in pictures of
Hopi kaicinas 78,95,112,119
Pinon nuts, use of, in Hopi festivals 30
Piokot, description of 105
Piptuba, description of 116
Plains Indians, connection ot. with Tewas. Ill similarity oi leggings worn by Pohaha
to those ol Ill
Page Planting katcina. See Paski. Planting stick, appearance of. in pictures
of Hopi katcinas 116
use of, by Hopi katcinas 77
in Masam"! ceremony 37
Plaza kiva of Hano, corn-planting in 52
Plumed Snake, consecration of Mori wiva to. 84
house of 51
Pohaha, description of .' ill
Pompin, Tewa name of San Francisco
mountains 105
Porto Rico, field work in ix
ethnologic material from xii
Potato, wild, the first of vines to grow 226
Pottery, Tusayan, excellence of paintingon. 15
Powa, derivation of 125
Powamu, appearance of Wupamau in 91.92
application of name Bean-planting to .^2
advent of ancients of Katcinas clans. . . 57
bird dances in i^5
description of 22. 31-39, 84, 85
duration of 20
fraternities taking part in 23
Hopi festival 24
katcinas appearing in 67
participation in PowamO festival by ... 67
resemblance of, to Pamiirti 26
return of AhOl from 122
significance of 16
variation in 19
Powamu katcinas. festival of 38
Powamiiryawu, Hopi ceremony in 22
Powell, J. \V.. field work of x. xiii
sociological studies of xx
work of. in comparative philology xxiii
Prayer offerings, custom of making, in Hopi
festivals 77
Prayer sticks, made by Flute chief in 1900. 29
makingnf, in winter T.akonePaholawu. 39 use of, in Hopi ceremonies. 30,31,53,55.57,93
Praying, custom of, in Hopi festivals 53,54
in Pamiirti festival 28
Priest fraternities. Hopi, association of, with
masked katcina observances... 24
names of 23
Priests. See Fraternities.
Prizes. u.se of. in Hopi foot races 114
Pueblo women, style of hairdressing of 89
Pueblos, correlated agricultural and social
development ol xxn
Puma. .SrcToho.
Purification, act of, in Hano child-flogging
ceremony 69
days of. HI Hopi festivals 20
Putckohu. .Ste Rabbit sticks 113
Puukon, appearance of mother and graiul-
molher of 43
derivation of 125
Kokyan wviqti, grandmother of 90
similarity in facial symbols of, to those
of Keca 78
Puukon hoya, description of 90
Hopak, the sister of 89
Pal una hoya, twin brother of 90
similarity of symbols ol Puukon katcina
to those 01 90
21 ETH— 03-
-23
354
INDEX
Page
Piiukofi hoya, worship of 21,25
I'iiiikon katcinas, dissimilarity of, Hiid Hnf-
falo katcinas' 43
Piiiikoriki, description of 25
Rabbit skin, use of, as rug, by Hopi ka- tcinas 50, 74, 76, 78, 79, 106
Rabbit sticks, appearance of, in pictures of
Hopi katcinas 113, 116
Rabbit tails, use of, for necklaces, in deco- ration of Hopi katcinas 67
Raccoon, a man-being in Iroquoian cos- mology 202
Racing katcina. .See Wawac.
Rain, representation on Hopi masks of
symbols to bring 114
symbols of, in Hopi festivals 41,42
Rainbow, symbols of, appearance of, in
Hopi pictures 64, 102, 108, 121
legend of travel of Hopi gods on 121
Rain-cloud clan, basket dance of 22
katcinas of, celebration of advent of,
in Soyaluiia 57
See Patki clan; Water-house clan. Rain-cloud symbol, appearance (if. in Hopi
festivals 29, 41, 12. 47
in pictures of Hopi katcinas 59,
64, 66, 68, 80, 81, 84, 88, 90, 92-94, 98, 102, 105. 106. lOH. 112, 118, 120 Rain priests, Znfii, correspondence of, to
katcina fathers 56
Rain symbols, appearance of, in Hopi pic- tures 47,84,88,92,105,119
Rattle, a man-being in Iroquoian cosmol- ogy 174
aijpearance of, in pictures of Hopi ka- tcinas 64,72,78-^0,
83, 8G, 92, 95, 96, 99, 102-104, 1 07, 1 1 4
distribution of, in Powamu festival 31
gourd, appearance of. in pictures of
Hopi katcinas
turtle-shell, appearance of, in pictures
uf Hopi katcinas
use of, in Hute ceremony
in Hopi festivals
in Pamiirtt
Rattlesnake, appearance of, in pictures of
Hopi katcinas
Reed. See Pakab.
Responsivity, ethnological principle of ... xxviii.
XX ix Return katcina. See Ahiil.
Rice, wild, extensive aboriginal use of .. .xix, xx Rings, appearance of, in decoration of Hopi
katcnias 83. 115
Rio Grande pueblos, dress of tablita danc- ers of
introduction of buffalo dance from
introduction of butterfly dance from... migration of Asa and Honani clans
from
Roberts. K. W.. authorization ut bulletins
procured by xxvi
Rose-willow in Iroquoian cosmoiogy 289
Sabi, mask ol, kept by Walpi Pakab clan... 95 Sa clan, serpent effigies kept in house ol... 51
82
107
I'age Sahagun manuscript, suggestion of, con- cerning symbolism 13
part played by. in Masauu ceremony... 37
Salab Mimwu, descrijition of 79
Salamopias, identity i»f Cipikne with 60
Samo wtiqtaka, association of. with Hop-
inyu 112
derivation of 125
Samo wiiqtaka katcinas, appearance of. in
Paliihikonti 52
San Francisco Mountains, name given to,
by Tcwas 105
Turkwinfi derived from people of 95
Sapling, a man-being in Iroquoian cosmol- ogy 196,201,208,218,
219, 302, 312, 316, 325, 328, 331 , 333, 335 See Tharonhiawakon. Sash, appearance of, in pictures of Hopi
katcinas 68.
75, 76, 78-80, 82. 86, 96, 99. 100. 108 dance, appearanceof, in representations
of Hopi katcinas 68
wearing of, on shoulder, by Hopi ka- tcina 105
Savagery, matronymic system characteris- tic of X X r
Seasons, Hopi ly
Secret ceremonies, absence of, in abbrevi- ated Katcina dances 56
from butterfly festival 58
performance of. in Niman 56
Seeds, appearance of, in pictures of Hopi
katcinas 107
Semicircular bands, use of. in decoration of
Hopi katcinas 95
symbolic use of, in pictures of Hopi
katcinas 80
Seneca version of Iroquian cosmology 221
September, annual occurrenceof Lalakofiti
in 58
Hopi ceremonies celebrated in 22
Seri, the, egoism of xxvir
face-painting of xiv
language of, not related to the Yuman. xxv
dialects of xxv
maternal organization of xiv
submission to nature of xxviii
technology of .xvn
Sheep scapulie, appearance of, in pictures
of Hop! katcinas 61,76,106
use of, by Hopi katcinas 85
in accompaniment to dance in Hopi
festivals 56
in making accompaniment for song
in Hopi ceremonies 64
Sheep horns, appearance of. in pictures of
Hopi katcinas 102
Sheepskin, appearance of. in dress of Hopi
katcinas * 43.
72, 73, 75, 83, 92, 93, 106, 117, 119 Sheepskin wig. appearance of. in picture
of Woe 67
Shell rattle. See Rattle.
Shells, appearance of, in pictures of Hopi
katcinas - 92
INDEX
355
Pag(! Shell tinklers, representation of, in pictures
of Hopi kiitoina,s 68
Shrines, appearance of. in Paniiirti 27
use of, in Hopi festivals, for reception of
prayer sticks 31
Sichumovi, celebration of butterfly festival
at 58
celebration of Owakiilti at 58
celebration of Pamiirti at 21, 26
derivation of katcinas in 125-126
East mesa Natacka masks in 70
figurines of Corn maidens possessed by
Honani clan of 87,88
origin of people of 26
planting of beans at 31
serpent effigies owned by 51
visitation by Ahiil to houses in 34
Sikya Cipikne. See Cipikne.
SikyahonauO, use of house of, in Pamiirti.. 28
Sikyatki, derivation of Hemico from 115
derivation of Masauft from 38
destruction of 115
excellence of painting on pottery from. 15
Hopi territory owned by 38
introduction of Eototo from 77
legend connected with 117
people of, familiarity with katcina cult
by 117
pottery from 112
See Kokop clan. Sikyatki katcina, designation of Hopinyft
as a 112
Sipapu, appearance of. in Pamiirti festival. 28 sacred badges placed in, in flute cere- mony 29
nse of, in addressing gods 55
Sio, derivation of 125
description of 107,112
Sio Avatc hoya, derivation of 125
description of picture of ii4
difference of, from Hopi Avatc Hoya... 83
Sio Calako, derivation of 125
representation of, by Hopi katcinas 66
Sio Humis, derivation of 125
description of picture of 63
Sio Humis katcina, appearance of, in Po-
wama festival 39
Sio Humis taamu, description of picture of., (14
Sio Humis taadta, derivation of 125
Sio katcinas, PowamO dance by 32
Sio mana, derivation of 125
description of 107
Sitgreaves, Lorenzo, ruined pueblo discov- ered by XIX
Siwap, description of 100
Skin tablet, appearance of, in pictures of
Hopi katcinas 101
Sky god. See Sun god; Wupamau.
Sky, visible, in Iroquoian cosmology 141
Sky world in Iroquoian cosmology .. 175,256,282 Smoke, ceremonial, in Powamii festival ... 36 Smoke talk, ceremonial days of, in elabo- rate Hopi festivals 20
Smoking, custom of, in Hopi ceremonies. 30, 53, 60
in Pamiirti festival 28
Snake, effigies of, appearance of, in Hopi fes- tivals 41, 42, 46, 51
i'age Snake, heads of, appearance of, in pictures
of Hopi katcinas S4
image of, in jticture of Tcanafl 91
Snake clan, overcoming of Masauvi by chief
of 38
Tcabaiyo katcina owned by 75
See Teiia clan.
Snake dance, description of 22
fraternities taking part in 23
suggestion of, by TcanaO katcina 54
See Tctiatikibi. Snake festival, alternation of, with flute
festival 19
Snake fraternity. See Tciia fraternity. Snake girl, identity of dress of, with that of
flute girl 57
Snake prayer-stick- making, description of . 21
Snake priests, meal bag of 91
resemblance of decoration of Macibol to
snake symbol of .'. . . 87
similarity of costume of, to that of
Citulilvi 108
tinklers worn by 61
Snares, use of, by Natackas 35
Snipe katcinas. See Patszro.
Snout, varieties of, in pictures of Hopi
katcinas 28, 59, 60, 62, 64-66,
74, 76, 82, 85, 86, 91, 95, 97, 99, 100, 102, 103, 105-108, 111, 114 Snow, a man- being made by Tawiskaron .. 324 Snow katcina, identity of some of the sym- bols of, with those of Huik 6i
See Niivak.
Sociology, branches of xx, xxi
Solar myths, association of flute with Tawa
in 101
Song, characteristic feature of,inSumaikoIi. 55 movements of Corn maidens to rhythm
of 88
rendition of, in Hopi festivals 31,36,37
use of, as accompanimen t to meal-grind- ing in Hopi festivals 44
in flute ceremony 30
in Pamiirti 27
Sorcery, accusation of, against painters of
katcinas 14
Soul, meaning of term 16
Sowinwil, derivation of 125
description of 103-104
similarity of symbolism of, to that of
Tciib 103
So wiiqti, appearance of, in festival of Po- wamii katcinas 38
description of 76
identity of Kokyan wviqti with 90
So5'al katcina. .S'ecAhulani; Soyaluna.
Soyal manas, appearance of, in Soyaluiia. . 121
derivation of 124
relation of, to clan 45
See Soyaluna.
Soyaluna, appearance of Ahiilani in -121
celebration of advent of rain-cloud ka- tcinas in 57
description of 21,24,26
duration of 20
images of war gods displayed in 25,26
356
IISTDEX
Page Soyalufia. modifications in. corresponfling to cirlebration of fluto or snake
danoc 21
purpose of 16
variation in 19
Soyau ep, appearance of, in Paliiliikofiti..- 52
derivation of 125
description of 85
Soyohim, katcinas, descriptions of pic- tures of 98-106
Soyok, derivation of name 71
Soyok mana, derivation of 125
personation of. at Walpi 74
See Natacka mana. Soyok taka, correspondence of, with Na- tacka 74
derivation of 125
personation of, at Walpi 74
Soyok wiiqti, derivation of 71
purti('i]>ation in PowamU festival by... 39,07 .s'ee Natacka wiiqti.
Soyoko, description of 70, 71
.See Natackas.
Soyoko group, Tcabaiyo referred to 75
Soyol katcina. See Ahiilani.
Soyol manas, appearance of, in Soyaluna.. 24
Soyowa, derivation of 125
See Sio. Spider, a man-being in Iroquoian cosmology 315
embodiment of spirit of earth as It!
Spider clan Ill
Spider woman. See Kokyan wiiqti. Spirits, primitive belief in existence of, after
death 15,16
Spots, decorative use of, in pictures of Hopi
katcinas 76, 103
Spring, sacred, use of water from, by Hopi
katcinas 76
Sprout, Maple. Sec Tharonhiawakon. Sprotiting seeds, symbolic use of, in pic- tures of Hopi katcinas 101
Spruce, appearance of, in Hopi pictures .. 89,121 Squash, a female man-being in Iroquoian
cosmology 174
appearance of. in pictures of Hopi kat- cinas G5. 78, 97, 107
blossom of, appearance of, \n pictures
of Hopi katcinas 63,
S2, 92, 97, 102, 103, 112. 116, 118, 119 seeds of. appearance of, in representa- tions of Hopi katcinas 64
Squash katcina. Sec Patufi.
Staff, appearance of, in pictures of Hopi
katcinas 65, 68. 103, 121
Standard-bearer, figure of. in ])icture of
Bull mana 120
Star, a female man-being in Iroquoian cos- mology 174
Star katcina. See Coto.
Stars, appearance of, in pictures of Hopi
katcinas 65,92,99.102,111,113
characteristic arrangement of. in pic- ture of Coto sy
decorative use of, in Hopi festivals 47
Stephens. David, exposition of meaning of
creation by 138
Page Stevenson, Matilda C, mention of Ho-
tcauni by 100
on Zufii claim to Sichumovi 26
Zuiii studies of xxx
Stein, R., Kskimauan research of xii
Stick, notched, use of , in Hopi festivals ... 66 Stone, bridge of. in Iroquoian cosmologj' .. 309 Stone images, representation of Hano war- rior gods by 21
Stone implements, Steiner collection of., xxxiv Sumaikoli, appearance of, in spring and
summer festivals 96
a.ssociation of Kawikoll mask with
those of 96
ceremony of 22,23
derivation of 125
description of 96
identity of sash worn by, with thai, of
Masauft 96
spring ceremony of .55
summer ceremony of 57
Sumaikoli masks, capture of, in Navaho _
foray 57
preser^'ation of. in Hano 57
similarity of Walpi to Hano 55
Summer, prayer-stick-making in 83
Summer sun prayer*stick-making, fraterni- ties taking part in 23
Sun, bringing of ButTalo maid to Tusayan
by 31
dramatization of return of 21
objective embodiment of spirit of 16
personation of. in eagle form 122
representation of, in Hopi pictures 120
similarity of symbolism of, to that of
Wupamau 91
symbols of. in Hopi festivals 41-13
Sun clan of Hano. extinction of 57
Sun god, dramatization of the advent of... 24
garment worn by. in picture of Ahvil .. 68
representation of, in Pamiirti 26
in Soyaluna 24
worship of 24
SecAhuI; Calako: Pautiwa.
Sun gods. Calako one of the 110
explanation of multiplicity of 101
similarity of attire of, to that of Sumai- koli :6
Sunflower, a female man-being, in Iroquoi- an cosmology 174
appearance of, in Hopi pictures 64,
106. 112, 120 Sun fraternity. See Sun prayer-stick-mak- ing. Sun katcina. Sec Tawa.
Sun ladders, appearance of, in Hopi festivals ^3
in pictures of Hopi katcinas 93
Sun masks. See Wiiwiiyomo.
Sun prayer-stick-making, description of... 21,22
Sec Tawa Paholawii. Sun priests, assembling of, in Tawa Paho-
lawfl 56
winter ceremony of 31
Sun sprinj,'. Srr Tawnpa.
Sun symbol, worn by girl in bufTalo dance . 67
INDEX
357
Page Sun trtblet, appearance of, in pictures of
Hopi kutcinas 79
Sun worship, use of Calako masks in 110
Swastika, appearance of, in pictures of
Hopi katcinas 114
Symbolism, deliniteness of, in pictures of
Hopi katcinas 59
method of obtaining information about . 1 4 predominance of, in primitive tech-
ni'iueand decoration xvi.xvii
Symbols on masks, Hopi skill in painting. . 13 Tablet, appearance of. as headdress, in pic- tures of Hopi katcinas 105
in Hopi pictures 64, 102, 1V2, 118-120
Tablita dancers, dress of 5S
Tacab. descrijition of 98
part taken by, in Pamiirti festival 29
personation of, al Nacab kiva in 1893 .. 50
representation of. by Telavai 81
resemblance of, to Tacab yebitcai 98
Tacab Afiya, description of 88
Tacab Anya katcina manas, appearance of,
in PaltiUikonti festival 44
Tacab katcina, personation of, in ^Yikwa-
liobi kiva 80
similarity of mask of Tevik to that of . . 108
Tacab katcinas. dance of, in Paliiliikonti.. 50
Powamu dance by 33
Tacab naactadji, description of 97
Tacab tenebidji, description of 97, 9S
Tacab yebitcai, description of 98
resemblance of, to Tacab 98
Tadpoles, appearance of. in pictures of Hopi
katcinas , 96
use of. in decoration in Hopi festivals. . 47
Takpabu. corn in picture of Yehoho called. 106
Talakin, association of. with Matia 104
Tanik, mask of, kept by Walpi Pakab clan. 95
resemblance of, to Wupamau 95
Tanoan Afiya katcinas, dance of, in PaUilii-
k on t i 50
Tanoan colonists, introduction of East mesa
Xatackas into Tusayan by 71
Tanoan katcinas, adoption of, among Hopis. 18
Niivak regarded as one of the 83
Tanoan names for Hopi katcinas 122-124
Tanoan pueblo, bulTalo dance at 43
Tail towa. See Sun clan.
TataukyamO, appearance of, in new-fire
ceremony 73
Tatnukyamu fraternity, ceremonies cele- brated by 23
TatcCikti. appearance of, in Hopi festivals . 24
in picture of the Nakopan hoya 117
in Powami"i festival 39
description of 87,116, 117
Tawa, association i>f flute with lOl
description of 100, 101
Tawa fraternity, ceremonies celebrated by. 23
Tawa PaholawA, siunmer, description of .. 56
winter 31
See Sun prayer-stick-making.
Tawa wiiqtaka, identity of, with Ahiil 122
Tawapa, meeting place in Pamiirti 27
similarity of Walpi festival at, to those
of March festival 84
Page
Tawapa, ceremonies performed at 52
Tawawimpkya. .See Sun priests. Tawiskaron, a man-being in Iroquoian cos- mology. . . 305, 307, 309, 310, 324. 327, 332
Tcabaiyo 71,75
Tcakwaina, derivation of 125
description of picture of (.2
resemblance of. to HOhee 74
Tcakwaina clan, claim of, to Tcakwaina
katcinas as clan ancients 45
Tcakwaina katcinas, personages participat- ing in dances of 62
Powamu dance by 33
Tcakwaina mana, derivation of 125
legend of 63
Tcakwaina masks, possession of, by Kilkiitc
clan 29
Tcakwainas. personation of, in Pamiirti ... 27
Tcakwaina taadta. derivation of 125
Tcakwainataamu, description of picture of. 63
Tcakwaina yuadta, derivation of 125
description of picture of 63
Tcanai'i, appearance of, in Pahiltikoiiti 52
derivation of 125
description of 91
similarity of mask of Wupamau to that
of 91
similarity of meal bag of, to that of
snake priests 91
Sec Sabi. Tcanafi katcina, appearance of, in Paluhi-
koiiti 54
Tcatcakwaina kokoiamil, personation of,
by Tcakwaina katcinas 45
Tcatcakwaina mamantCi, personation of, hy
Tcakwaina katcinas 45
Tcatcakwaina taamfi, personation of, by
Tcakwaina katcinas 45
Tcatcak\\ aina tatakti, personation of, by
Tcakwaina katcinas 45
Tcatcakwaina yuamft, personation r.f, by
Tcakwaina katcinas 45
Tcilikomato, description of 116
Tciviito kiva,, bird personations in 30
cnrn-plantingin 52
Hopi festival performed in 36
Tcolawitze, derivation of 125
description of picture of 61
personation of, in Pamiirti 26.27
Tcosbuci, derivation of 85, 125
description of 85.86
Tcotcoyuiiya, first ceremonial day of elab- orate Hopi festivals '.O
Tciia, language of, different from modern
Hopi 18
Tciia clan, description of 110
serpent effigies kept in house of 51
Tciia fraternity, ceremonies celebrated by. 23
Tciiatikibi, description of 57
duration of 20
Tciib, description of 103
Tciib fraternity, ceremonies celebrated by. 23 Tciib katcina, similarity of symbolism of. to
thatof Sowiiiwil 103
Tciielawil, derivation of 125
Tcukapelli, description of 115
358
INDEX
Page
roukubot, description of 91
Teukuwimpkyn, appearance of. in Hopi
festivals 24
Tcutckutti, appearance of, in Hopi festivals. 24
description of 07
Tc<'hnolop:y, earliest stages of xvii.xviii
Te clan, mask of. .See Pohaha.
Tcclh. prominence of, in mask of Yohozro. 84
Tcliabi, description of 70
participation in PowamO festival by... tl"
Tehuelche tribe, investigation of xii
Telavai, appearance of, in picture of the
Nakopan hoya 117
in Powamfl festival 39, 07
description of 81
Tenebidji, derivation of 12G
Tenochio, Seri vocabulary furnished by... xxv
Tetanaya, description of , HI
Teiik, derivation of 125
description of lOH
Tewa, buffalo dance introduced from 31
connection of. with Plains Indians Ill
introduction of masks to the East mesji
by colonists from Ill
names of, for katcinas 123, 124
Tewa kivn, Powamfl dance in 32
Tewan clan, katcinas introduced by 62
Tharonhiawakon, meaning of creation of
man and animals by 138
names of 138
reference to 137
f^ce Zephyrs.
Theatrical performance, Hopi 22
Thomas, Cyrus, Central American stocks
classified by xxiv
cyclopedic labor of xxxii
Mayan and Mexican calendars investi- gated by XXXI
Thomas, Jessie E., Mayan vocabulary, tran- scribed by xxvii
Tibnron, Seri Indians of, study uf xiv
Tierra del Fuego, researches in xii
Tihiini, Hopi ceremonial day of 20, 54
Tinklers, appearance of, in pictures of Hopi
katcinas 96
Tin rattles, peculiar to dress of Heliliilii ... 66 Tiponi, absence of, in Pamiirti 26
appearance of, in flute festival 29
Tiwenu, description of 102
Tiyuna, Hopi ceremonial day of 20
Tobacco clan. East mesa Natacka masks
kept by 70
Toho, description of 105,106
picture of, in house of war god 25
Tokotci, picture of, in house of war god ... 25 Tokotcpatcuba, garment worn by Yehoho. 106
Tooth, the tree called 151, 176
Totca, description of 78
personation of, in Powami'i 32
Toici, figurines of Corn maidens made by.. 88
Totokya, Hopi ceremonial day of 20, 52, 121
Triangular figures, appeamnce of, in pic-
turesof Hopikatcinas. 65-67,79.99-101
use of. as rain symbols 66
Triangular mouth, Hopak distinguished by. 89 Trifid symbol, aitpcarance of, in representa- tions of Hopi katcinas 71
Page Trumbull, J. H., Natick dictionary of. xxv.xxvi
Trumpets, use of, in Hopi festivals 54
Tubeboli manas, pictures of, in Hopi fes- tivals 42
Tumae, description of 104
Tumas, description of 68, 69
flogging by 36
member of Tun wup group T>
participation in Powamn festival by... 67
personation of, in PowamO dance 33
Tufiwup, derivation of 125
description of 69
function of, in Powamfi festival 67,08,69
personation of. in Powanul dance 33
regular Hy.>pearance of 17
Tunwup group, personages of 70
Tuii wup katcinas, flogging by 36
Tunwup taadta, derivation of 126
Tunwup taamu. descriiition of ' 70
member of Tuii wup group 70
participation in Powamil festival by 67
Turkey. Sre Koyona 80
Turkey feathers, appearance of, in pictures
of Hopi katcinas 71,
89,100,102,103.105,107
use of, in Hopi festivals 46
Tfirkinobi 51
TurkwinO, derivation of 95, lOn, 124
description of 105
mask of, kept by Walpi Pakab clan 95
Turkwinfl mana, derivation of 124
descrifttion of 105
Turpockwa, appearance of, in Soyaluna ... 25
description of 79
similarity of symbolism of, to that of
Palakwayo 77
Turquoise, use of. as ear pendant*;, in Hopi
pictures 113,119
In picture of Woe 67
as ornaments, by Tcosbuci 85
Turtle, a man-being in Iroquoian cosmol- ogy 174, 180. 181. 286, 288, 301
Turtle shells, appearance of, in representa- tions of Hopi katcinas 64
distribution of, in Powamil festival 31
Tiirtumsi, derivation of. from Comanche
tribe 99
description of 99
Tusayan, bringing of Buffalo maid by Sun
to 31
' bringing of helmet of Tcakwaina to . . . 62
ethnologic exploration of XL
germ god of 38
introduction of East mesa Natackas
into 71
introduction of Lalakonti into 58
introduction of L< d Kokopelli
into . . t 62
Tcanail introduce"' > clan into. 91 Tuscaroras, adoption - ..ague of the
Iroquois 133
Tuwanacabi. See Hon.Lni clan.
Twins, birth of. in Iroquoian cosmology. . . 292
male, birth of 185.230
UcumiiryawA. Sec March.
Urcicimil, description of 106
INDKX
359
Page Visor, appearance of, in pictures of Hopi
katcinas 95, 97, 98. 102. 103
Vocabularies, American, in archives of the
Bureau xxiii
Vroman, A. C x
Wafer bread, appearance of. in pictures of
Hopi I^atcinas b3
Wahikwinema, description of 30
Wakac. derivation of 126
description of 113
Wala, masking of katcinas at 52
shrine of 33
Walapai tribe, derivation of Tcosbuci from'. 85
Walpi, bird gods personated by 29
child-flogging at 30, 69
corn-planting in Tcivato kiva of ' 52
departure of katcinas from 57
derivation of katcinas in 125, 126
destruction of Sikj-atki by the 115
East mesa Natacka masks in 70
frightening of children by Soyok wiiqti
at 39
introduction of Sio from Zuiii into 112
Pakab clan of, introduction of TcanaO
by 54
mask of Citoto kept by 95
mask of Sabi kept by 95
mask of Tanik kept by 95
mask of Turkwina kept by 95
participation of, in Pamiirti 27
personators in Paluliikonti festival
from 48
planting of beans at 31
plaza of, public dance of Anya katci- nas in 54
PowamO festival at 31
serpent effigies made by, in 1900 51
serpent effigies owned by 51
similarity of mask of Bear fiimily of, to
that of Ke Towa Bist-na 112
Sumaikoli and Kawikoli masks in 96
Sumaikoli summer ceremony at 57
variant of Coto at 89
visitation of Ahul to houses in 34
Walpi katcinas, derivation of, from Awa-
tobi 74
Walpi men, Sowiiiwii katcina not recently
personated by 104
War bonnet, appearance of, in pictures of
Hopi katcinas 90
War implement, appearance of, in pictures
of Hopi katcinas '.'0
Waring, LucretiaM., cataloguing of Bureau
library by xxxii
\Va rrior, represen tation of a 108
the Great, in Iroquoian cosmology 319
War gods, worship of 25, 26
Warrior maid, HehOe ring as, in Po-
wamil . 74
Warty, a man-buin . ,iioian cosmol- ogy 230,238
Wasp katcinas. ^ce Telai l.
Water, Fresh, a man-bein^ in Iroquoian
cosmology '. 175
prayer for, in Hopi festivals 53
squirting of, by Hopi katcinus 81
Page Waterfowl, man-beings in Iroquoian cos- mology 182, 285
Water-house clin, germ goddesses of 122
Water of Springs, a man-being in Iroquoian
cosmology 174
Wattles, appearance of, in pii'tures of Hopi
katcinas SO
Wavvac races, description of katcinas ap- pearing in 114-117
Wealth, display of, in Pamurti festival 28
Wedding blankets, appearance of. in Hopi
pictures 119
Whip, use of, in Hopi foot races 114
White bear. See Kutcahonaurt. White katcina. See Kutca.
Whites, influence of. on Hopi painting 13,14
Whizzer, appearance of, in Hopi pictures.. 91,
108,111,120 Sec Bull-roarer.
Wicoko, worship of 25
Wiktcina, description of 116
Wikwaliobi kiva, Tacab and Woe katcinas
personated in 30
Wild-cat. See Tokotci.
Willow wands, use of, by Hopi katcinas ... 50 Wind, a man-being in Iroquoian cosmol- ogy 174, 224, 232, 233, 235
Spring, a man-being in Iroquoian cos- mology 174
Wings, imitation of, by feathers 25, 27
Winship. G. P x
Winter flute Paholawii, description of.. 23,29,30 Winter Lakone Paholawii, description of;. 39
fraternities taking part in 23
Winter Marau Paholawfi, description of... 23,55 Winter prayer-stick-making, resemblance
of, to that of summer 56
Winter snake ceremony, fraternities taking
part in 23
Winter solstice ceremony. Hopi 24,25
worship of war gods in, in Hano. .. 25 of Walpi, appearance of Ahulani in... 122 See Soyaluna. Winter sun prayer-stick-making, fraterni- ties taking part in 23
Winter Tawa Paholawu. description of 31
Wisconsin, field work in . . ' rx
wild-rice industry in xi.x:
Woe, description of 66, 67
participation in Powamil festival by... 67
part taken by, in Pamurti festival 29
Woe katcinas, appearance of, in PaliiUi-
koiiti 52
personation of, in Wikwaliobi kiva 30
Wolf, a man-bcingin Iroquoian cosmology. 174 Wolf katcina. Src Kvvewil.
Women, Hopi, skill of, in painting 15
personation of, by men, in Hopi festi- vals 41,43
Wood, H. S., editorial work of xxxii
Wukokoti, appearance of, m PaluUikoiiti.. 52
in Powamfi festival 36
description of 85
Wupamau, appearance of clown in com- pany of, in Powamil 91, 92
appearance of, in Paliilukouti 52
360
INDEX
Page
Wui>amau, deri viUion of - . 125
description (if 9j g2
resemblance of, to Tanik '95
similarity of mask of Teanafi to that of. HI Wiiwvikoti, ancient clan masks designated
by the name of jyg
appearance of beard and horns in pic- tures of jjj '
derivation of j2,5
Wiiwiilcimti, description of 21,24
fraternities taking part in '23
WuwiitcimtO. appearance of, in new-fire
ceremony 73
Wuiviiteimtfi fraternity, ceremonies cele- brated by .,3 i
Wihviitcimtfi priests, face decoration of, in
new-fire ceremony
Wiiwiiyomo, derivation of
description of
display of masks of, at Pamiirti
masks of
participation in Powamft festival by..
relation of, to Honani elan '. . .
resemblance of masks of, to that of Ahul
Wuyok, appearance of, in Hopi PaUiliikofiti
festivals
Yahgan tribe, investigation of ._,_
Yuuim, description of
personation of, in I'owamii
Yaya priests, appearance of, in spring and
summer festival 9,;
description of 9g
fraternity of, ceremonies celebrated by. 2-2. 23
Kavvikoli accompanied by gg
Walpi .spring festival held by 5^
Y'ebitctti, derivation of j.,j
Yehoho, description of _ jQg
Yellowhammer, a man-being in Iroquoian
cosmology 17.5,202
74 12.5 G,i 66 28 67
52
79 32
; lohozrowuqti, derivation of ]26
description of ^^
Yucca, mouse trap of, in Powamfi festival . . 71 whip of, appearance of, in iiietures of
Ilopi katcinas gg
69, 70, 72. 76. 89, 9S, 106. 108, 11.5, 116
Yucatan, JIayan vernacular of xxvi
Yumau katcinas among Hopis jg
Yumau tribe, derivation of Tcosbuci from a. 85
style of hair-dressing of ^5
yufia, description of jj.)
YuQa mana, description of jij
Yuiiya, Hopi ceremonial day of 20 62
Zephyrs, a man-being in 'lr<Hinoian cos- " ' "
™ogony 171, 183, 1^,5, 29.5. 196
Zigzag lines, .symijolic use of, in pictures 01
Hopi katcinas 72, 75, 76, 84. 87, 89
Zigzag sticks, u.se of, as lightning .symbol, in
pictures of Hopi katcinas 43,9-2
Zufii, Calako masks of, di.sphiy of, at Pam-
"■■'i 65,66
claim of. to Sichumovi 26 62
derivation of ,ilo mana from Jog
derivation of Atoele from 71 75
derivation of Kawikoli from
derivation of Kwacus Alck taka from.,
derivation of words from
hair of Hokyaiih mana dressed in fash
ion of
Hopi katcinas derived from
96 109 97
95
60,
107.108,112,125
appearance of, in Hopi festivals. ... 17, is
in Pamiirti 26
celebration of adventof, in Pamiirti 57 mythology of, reference to monograph
, ™ XXX
style of women's ceremonial headdress
of, identical with that of Hopak 89
resemblance of rain priests of, to ka-
tcina fathers 55
See Sio.
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