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S , te Wa oe, ca y \ ur d " - » ° ian ‘a 7 Bau 7 ay ia . 4 - 7 5 ahi 7 n On) iv 71 a we { a i a 7 re b. ay me ae Ny Mi 5 i, 5 _ : a i, pi : : : 7 ; +) : - us ii ati he _ i pre) Yi ; Pee Mh » ie a a ae zy : : Wy ¥’ Ms “ : re a i) hi iv ira F +o iy ao *) ) a ¥ »: Me, uy KE an Leni fp) a 1 ag ra ft . iam ¢ Sol mega Oate o ip . 7 7 : m, o i qe F : ae ne ha oo : i, iy _ Hy ‘* vit j Le : sis a aay % a Onn hT Wenn: aelnntie |Y an Aa wee fae mae yee fu A NOL re 7 A *\ : ope 8 r Me Lr, F in i) i m 7 in ; YC iw 7, B00 y heed A Se, vt yg ai eer Wye witngy, AA a 4 ; i ie vs » va i 7 yy Zo! ye MR ei” | Le 4 a a say PAR | a ae cs 1 ion he iy - hy vy ‘ ay ee a ; am yt if i ia be La ») GT ”, Z ne wy ‘ a 2h : c it i ee a: m 1} nea » iy aba lee ae ; ‘a a) "r - an an aa | Tar oe fi _ fv) ia i bs { r ist, a "ha } : r oy f al iN rl i a / gy) TWENTY-FIRST ANNUAL REPORT OF THE £4 TIONAL musery BUREAU OF AMERICAN ETHNOLOGY TO THE SECRETARY OF THE SMITHSONIAN INSTITUTION is 9 9-19 O10 BY ie Vi OWE ee, DIRECTOR WASHINGTON GOVERNMENT PRINTING OFFICE 1903 i . Np, 2. Lio SBE Garten Ry 1905 PS LETTER OF TRANSMITTAL SMITHSONIAN INSTITUTION, BurEAU OF AMERICAN ETHNOLOGY, Washington, D. C., July 1, 1900. Str: 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 anthropologic sub- jects, prepared by assistants, which 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 8. P. LANnGLEy, Secretary of the Smithsonian Institution. III CONTENTS REPORT OF THE DIRECTOR Page. Field research and exploration (plate 1).-......---....--------- Saawseoe x Osicetrescanc weer pest ers = ites Paci cya aac ios, Ae ea Seer CRE XII Wionrkainresthetolooy,s 23 atei ance eiaa nee. tee oni Mae ae noo ela at mete NUL Wiorksinkitechnolop yi. sccaae sosaeenas antes: Rea n ee ee eae ote XVI WOE KuIMMROCIOLOP in5 Sysop cern i A NE ren ae ogee Xxx Wrorkeimiphilolosy sesso oa Bee e ee Oar ee peat te Mee nee 24 XX1IT Wiorksinnsophiol ogy ora peme epi fecec peas foe een wees Sic ae XXVII Work inidescriptivercthnolopy, =ssseses sao. see eases = ee eee ee XXXII ulblication: ee mee sec eeee ao ee re ne cae ob ee ee ner ae ee sae XXXII Wbiarenr: ene eee se ese eset ys Mee ee Shae acre nae edna sous XXXII (Chop Ulnar she aS ee eas cy es epee en er ee XXXUI Property -ces-ne seen ce Sree Sacer ore ser eyels fees ae ste iote aiaisiaaie ts fodee Loos INC CTO OS VRE ete epee cr Aer Men = Sint anne Sie eMC ie eae Seen Oe SUS ete XXXV Branikeami tone C@ushine/sse. sss sees. eae eer Serene te, Ite XXXV LEIDEN CONEY SSS: ce te ly ee eI A fae ee er XXXVIIT Wiel terkrap elo fitment sana pec paeee eens ene ree eee oe ee XXXVIII Hinancralisiateme niger see eae 8 2 ee eee eee oe eee ee Seek ees XXXIX FAICCOM ALY AD Cg DBD CLAY a aes eters ee acceso re ee re cl hac ice Sh XL ACCOMPANYING PAPERS Hopi katecinas, drawn by native artists, by Jesse Walter Fewkes (plates TI TEXGLIT) 5 ae See ee ete (rei = oS erin = Sis eae sea ae a eieteincees 3 Troquoian cosmology, by J. N. B. Hewitt (plates Lxtv-Lxrx).-.-..-------- 127 JedeletQuexd) OF IMele Di CMO TWENTY-FIRST ANNUAL REPORT OF THE BUREAU OF AMERICAN ETHNOLOGY By J. W. Powr.i, DIRECTOR Ethnological researches have been conducted during the year ending June 30, 1900, in accordance 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 carried forward in accord - ance with a formal plan of operations submitted 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 York, Nova Seotia, 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 sarried 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 by Mr Frank Hamilton Cushing, spent the earlier months of the fiscal year in an inves- tigation of the middens and tumuli representing the work of the aborigines in northeastern United States, especially in Maine. rawé™he- he has dived in the And after a now his body again floated he came water. time io“ ha’tie ont na’ ne’. Wathathonrio’ktée”. E’tho’ne’ nen’ up dead also that the His breath gave out. At that now one that. time a're’withonne’’sike’ = rfitsno™so/ko™*; ~=wathatitsén’r? onawa’'tsta’ again they it sought for his hand in; they it found it mud rivtea’ne™*hawe’, no’k* o/ni ronhoskwa’n*honte’ ne’ onawa’tsta’. he it handful brought, and also he it mouthful had the it mud. 6 bo | 10 1 12 14 [on] 1 (9 0) 10 11 12 — sD a) 14 15 288 TROQUOIAN COSMOLOGY [ETH. ANN. 21 It was then that they made use of this mud. They coated the edge of the carapace of the Great Turtle with the mud. Now it was that other muskrats, in their turns, dived into the water to fetch mud. They floated to the surface dead. In this way they worked until they had made a cireuit of the carapace of the Great Turtle, placing mud thereon, until the two portions of the work came together. There- upon Loon said: *t Now there is enough. Now it will suftice.” Thereupon the muskrats ceased from diving to fetch up mud. Now, verily, this man-being sat on the carapace of the Great Turtle. After the lapse of sufficient time, she went to sleep. After a while she awoke. Now then, the carapace of the Great Turtle was covered with mud. Then, moreover, the earth whereon she sat had become enlarged in size. At that time she looked and saw that willows had grown up to bushes along the edge of the water. Then also, when E’tho’ne’ nénh’ ne” wathonts’te’ thi’ké™S onawats’ta’. Watha- At that time now the they it used this it is it mud. They that tinawatsti‘r’*ho’ ki’nowakti’tie’ ne’ Rania‘te™’kowa’. Nen’ 6's mud placed (smeared) it it carapace along the he Great Turtle. Now cus- over it edge of tomarily oid’ o/k* ~=one’—s Ano’/kié™* ~~ sa‘ha‘thon’ro’ withanawatstako’*ha’. other only the Muskrat again he dove he mud went to bring. into the water Sithativta’kera‘kwe’ 6s rawé™heio™ha’tie’. E’ thi‘hati’iere’ Again his body would float custom- he came up dead. There so they it did arily dji’ niio’re’ ~— wa’thofite’nowata’se’ ne’ Rania‘te"*’kowa* — wa‘ha- where so it is they it carapace made the he Great Turtle they distant a cirenit of tinawatsta‘r’‘ho’, iv’tofsakiate’ra’ne’. E’thone’ ne’ Tconniatarén’to™ it mud daubed there again they two At that time the Loon joined. nén’ withén’ro™: ‘‘Nén’ e’tho'. Nén’ @"kakwe’ni’.” Nén’ o'n? now he it said: “Now enough. Now it will be able Now also to do it.” ne’ ano’ kié™hokon’a* wathon'’tka’we’ ne’ dji’ ron*thofiron’nio"s the muskrats plurally they stopped work the where they dove into the water plurally ratinawa’tstako’*he’s. they mud went to bring up. Nén’ wahy kemvké™ iakon’kwe' e ietskwa/‘here’ Rania‘- Now verily this it is she man-being there she sat he (is) te’kowi’ -ri’nowa’ke*. Akwa‘’ he”tho‘ dji’ na’ kari/*hwese’ Great Turtle his carapace on. Very enough where so it was a long matter nén’ ka’ti? wivako’ti?we’. No’k‘ a’kare’ nén’ siaie’ie’. Nén’ now so then she fell asleep. And after a now again she Now time awoke. ka’t? o™ hwén’djid? iote’r‘ho/ro™ ne’ ki’nowa’ke* ne’ — Rania‘- so then it earth it covered itself the it carapace on the He te’ kowa‘, néi’ tiithno™’ iotethia’ro™ dji’ niwato™hwen’djia’ ne’ Great Turtle, now and it has grown where so it earth (is) large the dji’ ie’tero”’. E’tho’ne’ nén’ wivontka’tho’ —’se*_ iotkkwiron’ni* where she sits. At that time now she it looked at willow it shrubs grew to HEWITT] MOHAWK VERSION 289 she again awoke, the carcass of a deer, recently killed, lay there, and now besides this, a small fire 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 fill. So, when she had finished her repast, she again looked about her. Now, assuredly, 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 maturity. dji’ tewatedkta’tie. Nén’ tithno™’ ne’ shofsaie’ie’ o‘skéinonto?” where it water at Now and the again she awoke it deer the edge of. e’ kaidtion’n’ a’se’ kar’io‘, nén’ tit‘hno™’ e’- iotek’hi’ 9 there its body lay new one it has now and there it burns 2 extended killed, nikadjie™“ha’a‘, nén’ tithno™’ e ka/ié’ onén’ii’ io‘hio’thi’ie’. soit fire (is) small, now and there it lies it stone it is sharp-edged. 2 Neen’ owa‘hi wi’tkonwaidtari‘’te’ ne’ ~—o‘sk@fnonto™’, Nei’ Now verily she its body (broke) the it deer. Now 4 quartered wahi oni’ =wav’onte’skonton’nio”. Nén’ o’ni wa’tiontska’‘ho™. verily also she roasted for herself Now also she ate. 5 several (pieces). Ne’ ka’t? nén’ ctekhwén’ti’ne’ tonsaiontka‘thonnion’thwe’. Nén’ The sothen now where she her food again she looked around repeatedly. Now 6 finished eating ka’ti? sé"*ha’— iao™ hwéndjiowa‘nha’o™” a‘se’ké"’ io‘sno’re’ so then more, it earth had grown large, because it is rapid ‘ iote‘hit‘ron’tie’ ne’ o™hwén’djiv. Nén’ tiithno"’ thika’te’ 0/18’ it is increasing in size the it earth (is). Now and it is differ- other 8 ent it is wie’ ke” iotkwiron’ni* ne’ atea’kta’tie’ ne’ onekwé"*tard’ she it saw it itself shrubs the water along the it red color 9 made edge of nikakwiro’té™ joton’ni*. such it kind of it itself 10 shrub grew. Ne’ o/n? ne’ ia’ tekari’‘Shwes wiontkait’/ho? wa’ka‘hio™- The also the not it (is) a long she it saw it a stream ail matter caused hon'ko‘te’ nikathio™ha’a*. E*‘’ ka’t? ni‘io‘t dji’ wathawinon'tie’. to pass on its so it stream (is) There so then soitis where at different times (it 12 course small. bears itself along severally). Io*sno're’ioto™ hwendjiate‘hid‘ron’tie. Nén’ oni — wa’ontkat’ho’ Tt is rapid it earth is increasing in size. Now also she it saw ne ne niid’tekahon'take’ wa’tkonno™hweéndjiot’ka’ we’ ne’ oni’ tontakont- all kinds it plants they left (it) earth the also they it in number ‘hontate*hia’ro™. plants increased in size. 21 ETH—03 14 15 9 Or fon) -T 10 11 12 13 14 290 IROQUOIAN COSMOLOGY [ETH. ANN. 21 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 course, they two, mother and daughter, remained there together. It was quite astonishing how rapidly the girl child grew. So then, when she had attained her growth, she of course was a maiden. They two were alone; no other man-being moved about there in any place. So then, of course, when she had grown up and was a maiden, then,’ of course, her mother was in the habit of admonishing her child, say- ing, customarily: ‘Thou wilt tell me what manner of person it is who will visit thee, and who will say customarily: ‘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, matters progressed. First one, then another, came along, severally asking her to become his wife, and she 3” Ne’ o’n? ne’ onén’ oivka’Shewe’? nén’— wa’akoksa’taién’ta’ne’ The also the now it is time there now she child brought forth it it brought iakon’kwe* ne’ eksa’A‘. Nén’ wa'Sh?’? e’ £keni’tero” ne’ she man-being the she Now verily there they two the (is) child (is). abode akoién’a*. Akwa‘’ ione‘thra’kwa‘t iotsno’re’ dji’_—siakote*hia*- she has a Very it is marvelous it is rapid where she increased small one. ron’tie’ ne’ eksa’a‘. Ne’ ka’ti ne’ nén’ ciiakotehia‘ron’tie’ in size the she The so then the now where she increased in size child (is). nén’ wath? eia’tise’ on’to”. Tono™hi’tci’wav; ia°’ oka’ 0/18 now verily she (is) maid it became. They two (were) not any- other entirely alone; one it is kan’ekav’ teié™s ne’ on’‘kwe*. anywhere onemoyed the man-being. about Ta’, ne’ ka’ti wa'chi’ ne’ dji’ nén’ iakotethia’ro™ néi’ So, the so then verily the where now she grew up now eia'tase iké™, nén’ wath?’ ne’ onisté™ ha’ ioptatthro’ris ne’ she is maid it is, now verily the her mother she her tells the ~ sy myypue aes Bins y an iy) é pod or “L249 vend ' ontatien’a’ ion’to™ és: Esk hroli = 10 ni‘haia’to’te"’’ ne her offspring she itsays custom- “Thou me what such he kind of the arily: shalt tell body has to’kv é™hia‘kta’se’ ne’ é™hato"‘theke’ i’kethre’ aiofikeni’niake’. if he thee will visit the he will keep saying Lit desire thou I should marry. To's? é™sathon’tite’. Em si’ro” 6s: ‘Nia/re‘kwe’ ki’ é"khe- Do not thou it shalt con- Thou it wilt custom- ‘Until first, IT be- I her will sent to. say arily: lieve, ‘hro/r? ne’ istén’/a‘.’” tell the my mother.’ Néi’ ka’ti? e' niiotto™ha’tie’. O'1a’ o’/k* 6s is’re’ wi‘shakori- Now sothen there so it continued Another only custom- again he he her to be. itis arily comes asks ‘ : s eae ¢ Dyes y + ‘ css ¥ ~ui9*7- 19 hwanonton’nio” ne’ athoti’niike’. Ne’ e ki’ 6s wa'l'ro™: questions the they should The there, I eustom- she it said: marry. believe, arily HEWITT] MOHAWK VERSION 991 customarily replied: ** Not until I first ask my mother.” When she would tell her mother what manner 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 paid a visit.” The elder woman said: ‘That is the one, I think, that it will be proper for you to marry.” Thereupon she returned to the place where the young man stood. She said: ‘*We should marry, she says.” The young man answered, saying: ‘‘When it is dark, I shall return.” So then, when the appointed time arrived, he also came back. Then it was that he paid court to her. But, I think, they two, he and the maid, did not lie together. When she lay down so that she ! ““Nia/re‘kwe’ @"khe‘hro’/r? ne’ istén’a‘’.” Ne’ ka’ti @"s wath? “ Until first I her shall tell the my mother.” The so then custom- verily arily ne’ nen’ yVontat‘hro’ry, ne’ o’nistén’’a* ne’ dji’ nithaia’- the now she her told the her mother the where such he kind of body to’/té™ ne’ wiatshakorithwanofton’ni ne’ athotiniake’; taieri‘hwi’- has the he her has asked questions the they should she marry; sera‘ko’ é6%s ne’ onistém’a’ wii'roW é@’s: “Ta ne” tée’ké™.” replied custom- the her mother she itsaid custom- ‘ Not that it is.” arily arily: (one) No’k* a/kare’ néf’ wa’i’ro” ne’ eia’taise’: ‘‘ Wa‘hakwat’ho’ ne’ And after a now she it said the she maid “He paid a visit the time (is): ron’kwe*, telotaroti’tie’ ne’ ra‘sina/ke‘, no’k‘ o’n? ne’ ranon- he man- it fringe showed the his legs on, and also the his being (is), along tsa’ke‘.” Wari’ro” ne’ akokstén’a‘: ‘‘ Ne’ ki’ @&ka@ie’rite’ ne’ arms on,” She it said the she elder one “That, I it will be the (is): believe, proper é"seniniike’.” E’tho’ne’ nén’ e* sa’/ié"’te’ dji’ non’we‘ _ i’trate’ ye two will At that now there again she where place there he marry.” time went stands ne’ raneké™’tero™. W2ai/ro” ne’ eia/tase’: ** Aionkeni’niike’, the he young man. She it said the she maid ““Thou-I should marry, (is) (new-bodied): jake.” Tatharithwa’sera’ko’ ne’ raneké™’tero™ wa‘théfi’ro™: it is said.” He replied the he young man (is) he it said: ““Ne’ nén’ @tio’karas e’tho’ne’ nén’ té”’tke’.” Ne’ ka’ti’ ci- “The now it will become at that now I will come.” The so then there dark time iWkahewe’? djii non’we* nithona’to"’ e’tho’ne’ ka’ti — sa’rawe’. it arrived where the place just where he it at that so then he again appointed time arrived. Nén’ ka’ti wa'shakotchinato”*hi‘se’. No’k* ia’ ki’ te*hofina- Now so then he ‘‘ courted’ her, And not, I they two believe, have ra‘to™™ ne’ ela’‘tise’. Ne’ nén’ shiontii’'tion’nite’ ne’ é"iako’- lain to- the she maid The now she lay supine the she will gether (new-bodied ). tivwe? 6"s'kat ne’ raoién’kwire’ eni’skwak’t# 6° — watha’ie™ sleep one (it is) the his arrow her breast beside there he it laid. 9 oe 10 LL 12 13 =I 10 11 12 13 2992 TROQUOIAN COSMOLOGY [ETH. ANN, 21 could sleep, he laid one of his arrows beside her body. Thereupon he departed. Then, at his return, he again took his arrow and departed again, carrying the arrow away with him. He never came back afterward. After a while the elder woman became aware that the maiden was growing in size, caused by the fact that she was pregnant. So when the day of her delivery had come, she brought forth twins. two male infants. But during the time that she was in travail, the maiden heard the two talking within her body. 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 transparent places.” But the other person said: *‘ Not at all. Assuredly, we should kill her by doing this thing. Howbeit, let us go out that other way, the way that one, haying become a human being, will use as an exit. We will turn around and in a downward direction we two will E’tho’ne’ nén’ sathatten’ty. Ne’ ka’t? ne’ nén’ — shonsa’rawe’ At that now again he de- The so then the now again he re- time parted. turned tonsa’ratkwe’ ne’ raoiénh’kwire’ nén’ tiithno™’ sathattén’t’ ionsa‘- he it took up the his arrow now and he again de- he it took again parted hahiwe’ ne’ raoién’kwire’. Ta‘’ nonweén’to™ tha’tethawe’non*. away with the his arrow. Not ever did he return (retrace him his steps). A’kare’ ka’ti one’ — aakokstén’’a* nen’ waiont’toke’ nén’ After a so then the she elder one now she it noticed now time (is) iakote‘thii‘ron’tie’ ne’ eia’tase’ ne’ karithon’ni’? dji’ iene’ro™. she is increasing in size the she maid, the it it causes where _ she is preg- new-bodied is nant. Ne’ ka’t? ne’ nén’ ciid’akoteni‘seri/‘he‘se’ wa’akoksa’taién’ta’ne’ The sothen the now where her day arrived to her she became possessed of offspring te‘nik’/*hé™. No’k‘ djii na/‘he’? wa'‘hyY nén’ iakoréfi‘hia’ké" they two are And where it lasts verily now she was in pain twins. (while) iakothon’te’ ne’ eia’tase’ tet*hoti’thare’ eia’tako™*. = Shaia’’ta‘ she it heard the she new- there they conversed her body in. He one bodied (is) together. person “atom: SoKien non’ we* te"téniiake™tatkwe’. Sésha? ne’ he it said: ‘Here (it is) the place thou I will use it to go out. More the nijo’re’at atse’ké"’ satkat’ho' o’k‘ thila’teio‘swathe’nio™.” No/k*‘ so it is little because do thou look just it is transparent in places.” And distant ne’ shaia’ti‘ ra’to’: ‘‘Ia‘’té’. Etiethi/rio’?, wa'‘hY na” ne”. the he one he it said: ‘Not at all. Thou I will kill verily that the person her, one that. Ev ki nonka’tit te’ teniiaké™*tatkwe’ dji’ not’ka’ti* G"ieiake™’’ta‘kwe’ 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’ on’kwe* Giakoto”o™ha’tie’. Té"tiatkarthatenr e'ta’ke* nonka’ti‘ the man-being one haying become it Thou I will turn our- down, side of it will come. selves around under HEWITT] MOHAWK VERSION 293 go.” So then the former one confirmed 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 they 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 niién*hent/ne’.” Nén’ ka’tY ne’ shaia’ta’ wa‘tharithwa'ni/rate’ ne’ thither thou I Now so then the he one he it matter confirmed the will go.” person dji’ ni‘ho’té’ ra/to’: “‘Ne’ e naio‘to‘hike’.” where such kind of he it said: “The thus so it should continue thing to be.” No’k* oi ki’ non’wa’? natho’té” = tofsitharithwake‘nha’. Ta‘’ And other I be- this time such kind of again. he it matter debated for. Not (thing), lieve, thing te‘hat‘hon’tats ne’ shaia’ti® dji’ ra/to’: ‘‘I’se’, shén’t.” Ra’to™: he it consents to the he one where he it says: “Thou, dothoutake He it says: person (is) the lead.” “Tate”. I'se’, shen’t.” EY’ ka’t? ni‘io‘t dj’ te*hotiri‘hwa- “Not at all. Thou, dothoutake There sothen so it is where they two matter the lead.” ken’‘hé™*, no’k‘ wi‘hateri‘hwatkwe’ni ne’ ra’to™: ‘‘O’k* ke?” debated and he his point won the he it says: “Only here (matter) itis ad I © . ee tind} ' se tthy? SO EY RS <3 =pyt >y) non'we* ietiattakwari‘’sia’t ne’ wa'thi niiore’a* na ne”. the place hence let us two go straight the verily it is not far that the out one that.” Ta’, etho’ne’ nén’ ne’ shaia’ta‘ wiathathon’taite’ rao ha’ So, at that time now the he one person he consented to it he himself é™hahénte’. E’tho’ne’ nén’ wi'thatkarthate’ni iithakontitie’’te’ he will take the At that time now he turned himself around. he without lead. stopping yichénna’kerate’. Ta’, e’tho’ne’ ne’ ro‘sot’hat wa'thonwaia’ta‘kwe’ he was born. So, atthattime the his grand- she his body took up mother wa‘ honwakwata'ko’. E’tho’ne’ i's? iveié”. Ev’tho’ne’ are’ she him cared well for. At that time far there she it At that time again yonder laid. tonsaiontate’nia’rine’ ats’ ké"™’ nén’ se” a’re’ ol tontaie- again she her her hands set to because now indeed again other she had 1tis ro"hia’ké”. No’k‘ ak’te’ ne’ non’we® = wi haiaké™’tatkwe’. travail. And aside the the place he it emerged by. E‘nho™ro’ko"* wathaiakée"*’tatkwe’. Ta’, wa'shako’rio? na’ ne’ Her armpit in he it emerged. So, he her killed that the one that 2 a) 6 10 13 6 =I (oa) Je) 10 ata 12 Ot € 15 14 994 TROQUOIAN COSMOLOGY [ETH. ANN. 21 grandmother took him up and attended to his needs also. She com- pleted this task and laid him alongside of the one who had first 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 you two destroyed my child?” 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 her 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 nistéen”’ a‘. E’tho’ne’ =withonwaia’tatkwe’ = wathontwakwata’ko’ his mother. At that time she his body took up she cared for him well Oo” ona” ne”, Wives? nén’ skatne* wathonwatiia’tion’nite’ ne’ too the that Sheitfinished now oneat (place) she lay their bodies extended the that one. thothén’to™. Ta’, — e’tho’ne’ nen’ wa'tiontate’nia’ra’ne’ ne’ thence he came So, at that time now she her her hands set to the first. iakaon‘he’io"™® ne’ ontatién’a‘. E’tho/’ne’ nén’ e — nonka’ti* she is dead . the her offspring. At that time now there side of it nué"siiontie’rav’te’ dj’ nof’we* —sni‘honwatiia’tion’nito™* — tii‘hno"” again she herself turned where the place she them laid extended and toward it wii’ro™: ‘* O"ka ne’ teseniid‘’she! wa‘shakd’rio’? ne’ kheién’’a‘?” she it said: “Whoisit the ye two individ- he her killed the my offspring?’ uals Shaia’ta® ta‘hata’t? wa‘thén’ro”: ‘SRao™‘ha, ki’, wia'‘hi’.” He one thence he he it said: “He himself I be- verily.” person answered (it is), lieve, cen ke" tathata’t? ione‘hra’/kwa‘t rotonkwe’titie’ro” ne’ dji’ This it is thence he it is marvelous his person ugly (is) the where replied nithaia’to’te™. Ad’sko™ tawi’skara’ ne’ raoieron’ke‘. ‘"Teiotaro- such his body It is wholly flint (crystal) the his flesh on. Tt has a ridge kind (is) chert (along it) ta’tie’ raonondjistakén’iate’ jio‘hio’thiie’ tawi/skara’ se”. = Ne” his head crest of it is sharp flint (crystal) indeed. That it is wa'thr’ karithon’ni ie‘nhoro’ko"™ wa‘haiaké™’’ta‘kwe’. verily it it causes her armpit in he it used to emerge. No’k* ne’ shaia’ta* ne’ tkaie’r? ne’ on’kwe‘ ni‘haieronto’té™. And the he one the it is the man-being such his flesh kind person correct of is. Ta‘hata’t? wa‘héfi’ro™: ‘*‘Rao™‘ha’ se” wa‘shako’rio’.” Tonta- Thence he he it said: “He himself indeed he her killed.” Thence he replied (it is) again ‘hata’t? ne’ shaia’ti® wachéfi’ro”: ‘‘Ta‘’té” se’.” Sa‘hén’ro”: spoke the he one he it said : “Not at all indeed.”’ Again he it said: person alt is for this reason that he is called Tawiskarot’, which is the Mohawk name for flint or chert. Consult The Cosmogonic Gods of the Iroquois, Proc. Am, Ass. Ady. Sci., v. 44, pp. 241 and following, 1895, HEWITT] MOHAWK VERSION 295 said: ** Indeed, he himself killed 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 his 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 body of her girl child, who was verily now not alive. She cut off her head and said: **Eyen 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” yao" ‘ha’ wiitshako’rio’.” E*’ ka’t? ni/io‘t wa’thniri‘hwa- “Indeed, he himself he her killed.”’ There so then so it is they two it matter (it is), ke‘ nha’. Thorithwakonta‘’ko™ dji/ raton*hi/*ha’ no’k* ho/ni’ ne’ disputed. He continued to assert it where he it denied and also the shaia’ta® dji’ ka’ié’ ne’ shako’rio‘ ne’ ka’t? wa'hateri*hwa- he one where it lies the he her killed the so then he his (matter) person tkwe’n’. E’tho’ne’ ne’ rotitsot’has wa’thonwaia/ta‘’kwe’ ne’ne* point At that the their grand- she his body took up the that won, time mother tkaie’r?’ on’/kwe’ nithaiero™to’té™’ — tithno"” ia tionte’shén’ nia’ te’ itis man-being such he flesh has and she employed her whole correct kind of strength othon’tiko"’ ia‘honwaidton’t?. No/k* ne’ shaia’ta’ ne’ tawi'skara’ it shrubbery in thither she his body And the he one the flint (crystal) threw. person raiero™tota’ ko" wi’thonwaia’ta‘kwe’ ne’ wa‘honwateweién’to”, he is fleshed thereby. she his body took up the she him cared for well, nok? ho’ni akwa‘’ ione‘thra’/kwa* dji’ nithonwanoro™’khwa’. and also very it is marvelous where so she him holds dear. Nén’ non’wi’ ne’ ké™’ niionsaie’iere’ ne’ akoieron’ta’ ne’ Now this time the here so again she the her flesh the (it is) touched it ontatien’a*-kéntha’ ne’ wa'thy nén’ ia’ tetciakon’*he’. Wionta- her offspring it was the verily now not still she lives. She tenia/rivke’ = tiithno"™” ~—wav’i/ro™: “Tawero™ha'tie™, dji’ nén’ ’ 4 her head cut off and she it said: “Even though where now (no matter) so™he’io™, se" tha’ ki’ o/k* G™saterithon’tike’.” Nén’ tithno™’ thou art dead, more, I just thou it duty wilt have Now and believe, to perform.’* watie’kwe’? ne’ oieron’ti#? ne’ akono™sa’kta’ ke‘r’*hite’ — e*’ she it took up the it flesh the her house beside it tree there stands wive‘ha’ré” tiithno"”’ wii'ro”: ‘*Té™satshwathe’to™ ‘hake’ ne’ she it hung up and she it said: “Thou it wilt continue to light the ce" wato™hweéndjia’te’, no’k* ho’n? ne’ onon’dji* ak’te’ ne’ here it earth is extant, but also the it head elsewhere the bo “aI wo) 10 11 13 I+ 15 296 TROQUOIAN COSMOLOGY [ETH. ANN. 21 shalt continue to have a function. Thou 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. They 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 by this light. No other person shall use it, only we two ourselyes.” 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 ws non’we’ nive‘ha/ré” tii‘hno™’ wivi'ro”: ‘‘E™sateri‘hon’tike’ 07 the place she it hung up and she it said: “Eyer thou it duty wilt have too to perform ni‘se’. Ka/ro’ ni’se’ dji’ né"‘se’shats’teke’? ne’ dji’ té"*se*shwa- the Less the where thy power shall be the where thou it shalt cause thou. thou effective the’té’.” Nén’ wach’ wiveweiéinén’ta’ne’? dji/ né"io‘to™ ‘hake’ to be Now verily she it manner finished where so it will continue light.”’ of it to be dji’ tée“iakot‘shwathe’te’. Nén’ wath? iakotera*kwanéntik’to", where it her will cause it to be Now verily * she has set up it sun for herself, light for. e™hnitv’ onr?, konwari*honta’nit té"iako*shwathe’to" hake’ ni’ oO it moon also, she her duties gave it will cause it to be light that one ne”. Ne’ se” wa'‘hi? ne’ oftatiéni’a‘ ne’ iakao™he’io™ 6 the The indeed verily the her offspring the she is dead that. akonon’djit ne’ é™hni'ta’ wiakon’nia’te’, no’k* ne’ akoie’ronta My . . ‘ her head the it moon she used it to and the her flesh make it, kara’ kwi? na’? ne’. Tiiotko™’ kato’ké"™: 6"lora’nén’tako™, 14°’ 8 itsun that the Always it is certain it will be attached, not one that. way terkia‘téentie’seke’. Nén’ tiithno™’ wa’ontathwe’non’nié” wa'i'ro™: ) they two will travel about Now and she restricted them she it said: habitually. herself “Onkeno™ha’a’ — te™ionkiat*shwathe’to" ‘hake’. Ta’ =o? “ka? ne’ LO “Thou I only thou I will give light for us. Not anyone the oi thaionts’te’, ne’ o/k‘ ne’ onkeno™ haat.” 11 other one will use it, the only the thou I only.” it is Nén’ wahy’ akwe’ko™ wi’eweiénnén’ta’ne’ wivontie’ré™ o/k* 110) Now verily it all she finished its manner she was surprised only of doing ka’t? — tetio‘hontitsho"’khwa’— dji'—snon’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’ rofiwatere’a‘, ron’/‘he’. Ta‘’ te‘hawé™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.” Verily, 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 his growth was rapid. After awhile he made for himself a bow and also an arrow. Of course he now went about sheoting 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 atse’ ke" wién'/re’ dji’ isi iethonwaid’ton’tio™ — é"*ré"*/heie’ because she it desired where far, there she his body cast he will die yonder wilh’, nok’ ia’ ki’ te‘hawé™he’io™. E‘ hi'tre’se’ o‘hontda- verily, but not, I be- he has died. There there he lieve, moyed about ko™’sho™. No'k* a’kare’ e*’ natonta’re’ dji’ iakono™’sote’ ne’ it grass in. And after a there thence he where her house stands the along time came ro‘sot/ha‘, nok’ sad‘hofiwané"nia’n? wii'ro”: ‘“I'si’ non'wes his grand- and she him drove away again she it said: “Yonder place mother, niia‘ha’se*. Ta’ othe’no™ tha’tewakato™hweéndjion’ni* ne’ takonkan’- thither do Not anything I am in need of it the Ithee should thou go. r erake’, a‘se’ké"’ i/se’ wath? she’rio‘ ne’ kheiéfi7’a‘. Wass’, see, because thou verily thou her the my offspring didst kill nio’ ka’t?’, is? non’we* niia‘ha’se’.” To’ké"ske’ ka’ti i's? so be so then, far, place thither do thou It is true so then far, Go, it yonder go." yonder nonka’ti' ionsa/re’. No’k‘ e’ ki’ i’re’se Ia) not tedcen® the side again he And there, I be- he went not far it is of it went. lieve, about ne’ dji’ kano™’sote’ ~ non’we‘, tii‘hno"” roti#kari’te’ _ ne’ the where it house place, and he was well the stands raksa”a* iotsno’re’ dji’ rote*hia‘ron’tie’. he child it is rapid where he is increasing ims Ns A’kare’ nen’ wathataennon’ni’ (/ wathatvennon’nié™),“ kaien’- After a now he made a bow for it time himself kwire o/n? watron’nr’. Nén’ wa'‘hi roié™é"hi'tie’se’. E’rok arrow also he it made. Now verily he went about Every- shooting it. where is're’ se’, a‘se’ké™’ nén’ se” wa'chy akwa‘’ ké"’ niwato?- again indeed, because now indeed verily very here so it earth he went ‘hwen’djia’. Tote*hiatron’tie’ se’ wa'‘hrY ne’ o™hwén’djia’. Ne’ large (is). It continued to indeed verily the it earth. The increase in size a This is the usual form of the next preceding term. 9 vo “I 10 15 14 for) Ww 11 12 1+ 298 IROQUOIAN COSMOLOGY [ETH. ANN, 21 continued to grow in size. So at times he would return to the side of the lodge. The other boy, 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 shouldst make for me a bow and also an arrow, so that I also should have them.” So, thereupon, she made hima 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 clump of bushes there, whereon rested a flock of birds. He shot at them 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 recoyer his arrow. So when he leaped into the ka’t? sewatie’ré™ — kano™sak’ti? — sa’re*te’. = Watthatkat’ho’ ~ ne’ so then sometimes house beside again he He looked the would go. shaia’ta® ne’ iWtate’ kena’ ro’én’naieé’ kaién’kwire’ oni’. Nén’ he one the they two are re- he it bow has it arrow also, Now person lated as brothers wi’shakawé"‘ha‘tse’ ne’ne* rotsot’hat wathén’ro™: * Atslowivéi- he her said to the that his grand- he it said: “Thou it bow mother shouldst make non’nié™ no’k* o/n? ne’ kaién’kwire’, aonkién’take’ on? ni’.” for me but also the it arrow, Tit should have also the I.” Ta’, etho’ne’ nén’ = wathonwa’’ennon’nié™ ~—no/k* oon? ne’ So, at that now she it him bow made and also the time kaién’kwire’. Ta’, nén’ wa'thi’ tenidjia’ro™’ rona’én’naié’ no'k* it arrow. So, now verily they both they bow had and on? ne’ kaién’kwire’. also the it arrow. ~? Ta’, nét wa'‘hi tethoinatawén’rie’, rotiié’é™ha’tie’se’. Ta’, So, now verily they traveled about, they went about So, shooting. ne’ ka’t? ne’ tkaie’rY of’kwe* nithaidto’te’ dji’ roié™é™ha’tie’se’, the sothen the it is cor- man- such his body where he goes about rect being kind of (is) shooting, kaniatarakta’tie’ ire’ dji’ teiothnekak’te’. =-E*’ — io’hiano*’kote’ it lake along side of he where it liquid (water) ends There it clump of bushes walks (=water’s edge). stood tithno"™” e ké"tho‘kwahere’ te’ tén’at. Wartha’iivke’, tithno™” and there it bunch rested on bird. He shot, and kaniatara’ke* nll ka’ tie’ tiithno"”’ aweén'ke* intha’ sho’ ne’ it lake on thither it and it water in there it im- the flew mersed itself ‘olen’ kwire’. E’tho’ne’ es niiatha’re’ —djji’ teio*hnekak’t?” his arrow. At that there thither he where it liquid (water) time went ends = oy ni 9s hE SS : = ‘ pees 4 rer wae tA3 Wed) tithno’” o/k* iadthativ’ton’ti kaniatara’ke*, wa’retre’ ofsekko’*hi and only, thither he his it lake on, heitintended TLitwill go after body cast again HEWITT] MOHAWK VERSION 999 water, he did not feel that he had plunged into the water, because he fell supine on the ground. There was no water there. He arose and was 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. | assuredly invited thee that thou shouldst come here. Here, then, lies the reason that I sent for thee. It is because I hear customarily the kind of language thy grandmother uses toward thee. She tells thee that she does not love thee, and the reason of it is that she believes that what Tawi’skaro™ customarily says is true. He says, customarily, of course, that thou killedst her who was the mother of ne’ raoién’/kwire. Ne’ kati? dji’ nén’ iathénnitco™’ kwa‘kwe’ the his arrow. The sothen where now thither he leaped othneka’ke* ia*’ tethotto’ké™S ne’ ia‘tho’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’ké"’’ o™hwendjia’ke* iathasha’ta’ne’. [a‘’ kan’eka’ teka*hne’ko’. because it earth on there he fell Not anywhere it liquid con- supine. tained. Sathatkets’ko” nén’ ~—s wat‘hatie’ré’ = o/k oe’ — kana™’sote’ — ji’ Again he arose now he was surprised only there it house where stands ka‘n‘hoka’ronte’ ak’ta’ e* non’we' ofsa‘hatkets’ko’. Neén’ — ia‘- it doorway is open nearby there place again he arose. Now there hatkit’ho’ kano™’sako™’ watho’ké’ ron’kweS e‘’ thén’tero™. he looked it house in he him saw he man- there there he being (is) rested. Nén’ wathéf/ro™” ne’ kano™’siko™: thén’tero™’: ‘* Kasatau’eid’te’.” Now he it said the it house in there he “Thence do thou rested: enter.” Ta’, e’tho’ne’ nén’ id‘thatau’eid’te’, tithno™’ nén’ wa‘hén’ro™ So, at that now there he entered, and now he it said time ne’ theén’tero™: “ Nén’, wa'’sewe’. I’ wa'thi ieko™hnon’ko™ the there he “Now, thou hast I verily hence I thee sent abides: arrived. for ne’ aonta’’se’. Ké"” ka’t? karithon’nr dji’ — ieko™*hnon’ko" the thou shouldst Here so then it it causes where hence I thee sent come. it is for afse’ké™’ wakathon’te’ 6s ne’ sa‘sot’ha’ dji’ — nikari*ho’té™ because Lit hear custom- the thy grand- where such it matter arily mother kind of iako'/thire’ ne’ ise’ke*. Tesathro/rits dji’ id‘! teiesanoro™’khwa’, she speaks the thou (thee) She thee tells where not she thee loves (esteems), to. ne’ tiiori’‘hwi’ dji’ ne’ tiiakawe‘ta’ko™ ne’ Tawi’skaro™ dji the justititiscause where the so she it firmly believes the Flint (Crystal) where of ni‘ho'té” és ra/to™. Ra’to” @%s wa'‘hi i’se’ she’rio’ ne’ such kindof custom- he it says. He itsays custom- verily thou thou her the thing arily arily (itis) didst kill ietch?nistén’a'-ke™ha. Ta’, ia to’ké"ske’ te’ké™* dji’ na*ho’te” she of you two was. So, not it is true itis where such kind of mother thing bo -I Vo) 10 11 “aT LO ial 14 38300 IROQUOIAN COSMOLOGY [ETH. ANN, 21 you two. Now, what he customarily says is not true, and the grand- mother of you two firmly believes the things that he says; so that is the reason that I desire that thou shouldst come hither. For the fact is, she discriminates between you two, loving him, but not thee. Here, then, I have 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 habitually refuse, and then order thee away. She would customarily say: ‘Go thou from here. I have no desire to be looking at thee, for thou art the one assuredly who killed my gil child.’ Now this, customarily, was the kind of discourse she spoke. So now, then, another thing. Here, of course, are two di’ é’s ra/to™; no’k* ne’ ietchitsot’ha* ne’ titakawe'ta‘’/ko"™ ne’ cus- heitsays; and the your two grand- the sosheitfirmly believes the where tomarily mother ni‘ho’tén’ ra‘to’; ta’, ne” tiiori’‘hwi? wake’ro™ keé"’ 6"te’se‘te’. such kind of heit says; so, that so it reason Lit pur- here thou wilt thing is posed come, Ne’ dji’ teiakoti/*hé"* rao"*hav’ rofwanoro™’ khwia’, no’k* —ni’'se’ The where she one to the he him- she him loves, and the other prefers self thou ia’’te”’, Ker’ ka’t? konivénnonnién’ni‘, no‘k* o/ni ne’ not at Here so then I thee it bow have made and also the all. it is for, kaién’kwire’. Ko” kat?.” Ta’, e’tho’ne’ nén’ wi‘hdie’nd. it arrow. Here so then.” So, at that now he it took. (it is) time Akwa‘’ ionethra’kwa‘t jiora’se’. Wathén’ro’: ‘‘ Ne” é6™sats’thaike’ Very it is marvelous it is fine He it said: “That thou it shalt use in appearance. one habitually ne’ dji! saie’ée"ha’tie’se’, a‘se’ké"’ sewatie’ré™* wit‘sheri*hwanon’- the where thou goest about because sometimes thou her askedst shooting, to™se’ ne’ satsot/ha* ne’ diesa’énnon’nien’ ne’ senha? question the thy grand- the she it bow should the more mother make for thee adioian’ereke’ ne’ dji’ ni‘io‘t ne’ satatsva/ni*, i’ iki’ és it would be the where soitis the thou thyself didst not, I custom- good make for, believe, arily thaionthon’tate’ nen’ — tiithno™’ aiesate’kwa‘te’. Wairo™ és: she it would consent now and she thee would She it said custom- to order away. arily: “Vs? non’wet iatha’se* Ta’ tha’tewakato™hwendjion’ni* ne’ “Far the place there do Not I it desire, (it is needful for me) the yonder thou go. takonkan’ereke’. I’se’ wa'thi? se’ she’rio‘ ne’ kheién’a’. Ta’, I thee should see. Thou verily indeed thouher the my off- So, didst kill spring. e” és niieri‘ho’té’ djii iako‘’thdre’. Ta’, néi’ are’ o/id’. ° thus cus- such her tale is where she is talking. So, now again other tomarily it is. ne , Ken’ -wa‘hy tekano™kwén”iake’ tekonteron’weks o’né™ ste’ ne This verily twoit ears of corn in number white = (shriveling) it corn the HEWITT] MOHAWK VERSION 801 ears of sweet corn. ‘These thou must take away with thee. One of the ears is not yet ripe; it is stiil in its milky state, but, as to the other, it is mature. Thou must take 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, J 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: ‘* Let this earth keep on growing.” He said: ‘* People call me Maple Sprout ié"se’shawe’. Ne’ skano™kwén’iat ii°’ teiotofni’s’o™, — se’ko" hence it thou The one it ear of corn not it has ripened, still shalt take. oko™seron't’ (Zokitsero’ti’)® ke", no’k* ne’ 6"’ska* iotonni’s’o"™ it milky is it is, and the one it is ripe ni’ ne’, nene* ié"ses’hiwe’. Ne’ oko™seron’ti’ é™satené™s- that the the hence thou shalt The it is milky thou thyself shalt one that that take it. roast corn for ton’te” ni’ né’, nok’ ne’ @skai* ne/ne‘ iotofini’s’o™ that the and the one the it is ripe one that that @ieiéitho’thake’ na’ ne”.” E’tho’ne’ ka'ti? djii nén’ one will use it to plant that the At that so then where now (for planting).”’ one that time wit‘hari‘ho’ktée™ akwe'ko"™ wa‘ho‘hro/r? nén’ wahén’ro™: he it matter ended it all he him told now he it said: “Kot. ka’t?.” E’tho’ne’ nén’ wa‘haie’na’. “Here so then.” At that now he them it is, time took. Nén’ on? e’tho’ne’ nén’ wathothro’ri’ wa‘hén’ro™: ‘1’ na’ Now also at that now he him told he it said: oT that time itis one konién’a‘.” Ne’ na” wathén’ro” ne’ e*’ - nithono™’sote’ ne’ne‘ I am thy That that he it said the there just his lodge the parent.” one stands that Hania‘te™’ kowa’ kemi/kée™. Ta’, e’tho’ne’ néf’ satha‘ten’ti’ ne’ He Turtle Great this it is. So, at that now he started the time again raneke”™*’tero”™. he young man. Ne’ ka’t? ne’ nen’ ciiehe’sro‘ néf’ = wa'thi ss dji’_— te‘hota- The so then the now there he reached now verily where he home wenrie, kaniatarakta’tie’ é"s niia*hatak’he’, ta'to’ és: travels, it lake alongside of custom- ust he would run, he it says custom- arily arily: ““Tote*hia‘ron’ties ne’ ké”i’ke™ ioto™hwén'djiate’,’ nén’ tiithno™’, ‘Let it inerease in the this it is it earth (is) present here,” now and size «This is the usual form of the next preceding term. 6 I (os) We) 10 14 bo I 10 1 14+ 302 TROQUOIAN COSMOLOGY [ETH. ANN. 21 [Sapling].” Verily, as far as he customarily ran, so far the earth grew anew, and, besides that, maple saplings customarily would produce 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 would this come to pass: new earth would form itself, and also maple saplings formed themselves into trees. He also said, customarily, as he ran along: ‘‘ Let the earth increase in size” and: **Maple Sapling will people habitually call me.” Thus it was, by means of this kind, that the 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 wpward. Customarily, many hundreds of living things, as many as the handfuls he threw up, “Wa‘'ta’ Oterontonni’a’ iof’kiats.” Ne’ ka/t? ne’ dji’ és “Maple It Sapling (it itself they me name The so then the where cus- made small tree) habitually.” tomarily niio’re’ niiathatak’he’ e‘’ hé™’s niio’re’ a’se’ onto™hwéndjion’ni’, so itis so thitherheran there custom- soitis it new it itself earth made, distant arily distant (is) nén’ tiithno"’ wa'‘’ta’ oterontonni’’a’ 6s onteronton’n’. E’tho* now and maple it sapling (it itself custom- it itself made into Thus made small tree) arily tree. katy nithaierha dji’ o’k* nonka’ti* 6s niiathatak’he’ kania- so then so it he does where only the side custom- so thither he ran it lake of it arily tarakti’tie’ dji’ niio’re’ niii‘hatak’he’ e* hé”s nawva’wé”, ne’ alongside of where so it is so thither he ran there custom- so it the distant arily happened, ase’ onto™hwéndjion’ni, no’k* ho’n’? ne’ wa*'ta’ ofterontonni’ a‘. it new it itself earth found, and also the maple it made itself into (is) small tree. Ne’ 6”s o/n? raton’ne’ ne’ nén’ ratak’he’: ‘* Iote‘hiaron’tie‘ The custom- also he went the now he ran: ‘Let it increase in arily saying size ne’ o™hwén'djiv’,” ne’ oni ne’ ** Oterontonni’at ion’kiats.” the it earth.” the also the It Sapling one me calls habitually.” Ta’, @’tho‘ nitioiera’to™’ ne’ dji’ io" hwendjiiowa‘n‘*ha”’o"* ne’ So, thus so it did by means the where it earth became large the of this djii ni‘io‘t ne’ dji’ tewakan’ere’ ne’ dji’ niwato™*hwen’djia’. where so itis the where we it see the where so it earth large (is). Ta’, etho’ne? ne’ non’wi? koftirio’o’ko™ wa'tshakotiia’ tonni- So, at that the this time they animals, he their bodies time inio™. Ne’ kat? ne’ Oterontonni’a* o™hwen’djia’ —e"’s made The so then the It Sapling it earth custom- plurally. arily wi'thattea’natkwe? no/kS @/neké™s 6s iatho’ti’. EK'so’ é”s he it handful picked up and high up eustom- there he it Many custom- arily threw. arily tekomnia’we’ a’e/ré™s 6s wa’kontitienon’tie’ dji’ niko" ia‘tho‘- they hundreds in all eustom- they went flying where so it thither (are) directions arily numbers HEWITT] MOHAWK VERSION 3038 flew away in different directions. He customarily said: ‘*This shall continue to be your condition. When ye 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, different animals were severally asked to volunteer to aid man. Whichever of them would give ear to this, would say to it: “I, I think, will volunteer.” Thereupon they would custom- arily ask him, saying: ‘* Well then, permit us to see in what way thou wilt act when thou protectest thy offspring.” 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 offspring. They said: *‘Not at all, we think, shouldst thou volunteer.” Whereupon, of course, others tevnon’tY. Wathén’ro” és: ‘*E‘’, ni’se’ né™io‘to ‘hike’ ne’ he handfuls He it said eustom- ‘Thus, the so it will continue the 1 threw. arily: thou to be dji' =‘ té"tciatawénriehake’ — é"tciénnitio‘kwaratie’seke’.” — E’tho/ne’ where she will continue to travel ye will go about in groups (bodies).”’ At that 7] time non’we* wa’onnateri‘hwaién’ha‘se’ ne’ kontirio’o’ko™ — o" ka’ place it them duty became for the they animals who (itis) 93 @ jena kwa'rtho'’seke’. Neén’ wa‘’hi ne’ kofitirio’o’/ko™” o/ii o'k* one roosts will form. Now verily the they animals other only ae é’s shonwarithwanonton’n’? ne’ athathonkarivke’. On‘’kai’ o’k: eustom- he them duties assigns to the he should volunteer Who just 5 arily to do it. . 6s withathon’tate’ wathén’ro’: “T’ ki’ @kathofka’rii’ke’.” ecustom- he would consent he it said : Se I I will volunteer to do it.” 6 arily to it (itis), believe, E’tho’ne =@”s_ — wathonwarithwanon’to”se’ wathonni’ro™ = 6s: At that custom- they him asked they it said custom- 7 time arily arily: “To’, kat? iakwatkat’ho* to’ né"te‘’siere’ ne’ nén’ 6"‘sate- “How so then let us see how so thou wilt the now thou wilt Ss do it wirake’nha’.” Otkwa'rit, ki’, wa*hathonka’ria’ke’. E’tho’ne’ thy young defend.” Bear, I he volunteered (scored At that 9g believe, stick). time ' nen’ wathateri‘hwa’ksa’te’. Akwa‘’ ionethra’/kwa‘t, teioténo™hi- now he his matter acted ugly. Very it is marvelous, it is aston- LO ani‘’to™, iotte’ro™. A‘shako’rio’ ki” ne’ of’kwe‘ dji’ na‘ha‘iere’ ishing, it is frightful. Tt one would I the man- where so he would | 1 kill, believe, being act djii wathateri‘hwak’sate. Neén’ wach’ wa‘shakoni’ton’‘ha‘se’ where he his matter acted ugly. Now verily they him showed 12 djii né"tha/iere’ ne’ é™hatewirake’nha’, Wa‘hofni’ro™: ‘*Ta‘’ where so he will act the he his young will defend. They it said: “Not, 13 ki’ i/se’ tha‘sathonka’ria’ke’.” Ta’, onéfi’ wa'thyr o/id” oo’ ks I be- thou thou shouldst yolunteer So, now verily other only 14 lieve, to do it.” itis -T ve) 10 14 304 TROQUOIAN COSMOLOGY [ETH. 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: “Tt 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 ona bough of a tree. Ina short time it would again fly, winging its way from place to place, uttering cries. So then they said: ** Now, this will be suitable.” At the same time they had lying by 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. és shothonkaria’ko™. Ta‘’ ki’ thakaie’rite’ so’djv 6s _— roti- custom- again he volunteers. Not, se it would be because custom- their arily c believe, correct arily weiénnitsa’nié ne’ withatewirike’nha’. Ta’, e kat? wa'thr manner of acting the he his young would So, thus so then verily (is) frightful defend. nijio‘t o7% o’k* shothonikaria’ko™. No’k* ha’kare’ nén’ ori’te’ so it is other only again he volunteers to And after a now it pigeon it is do it. time withén’ro™: ‘“Nén’ ki’ i @"kathofkar’ivke’.” E’tho’ne’ wa'*hY he it said: “Now, I I, I will volunteer to do it At that verily believe, (score stick).” time wi‘honni/ro™: ‘To’, ka’ti? iakwatkit’ho‘ dji/ né"te‘’siere’ ne’ they (m.) itsaid : “How, so then let us see it where so thou wilt the act nen’ é@™satewirdike’nha’?” E’tho’ne’ nén’ ne’ ori’te’ wa’katie‘’so™ now thou thy young wilt At that now the it pigeon it flew about from defend?” time place to place io‘tharatie”’se’. Sewatie’ré™ nen’ are? okwira’ke‘ shénnits- it went about Sometimes now again it shrub again it uttering cries. (branch) on kwa/ré”. Na‘he’a° o/k‘ 6%s no’/k‘ ha’re’ tofisaka’té”, would alight. In a short only custom- and again again it would time arily fly, sakatie’’so™ io‘thara’tie’se’. Nén’ wat‘hofini’ro”: ‘‘Nén’ ne’ again it flew from it went about Now they (m.) it said: “Now that place to place uttering cries. ié"kaie’rite’.” E’tho’ne’ néf’ rofnatek’saié” otkwa’rit keén‘ie’ it will be correct At that now they a vessel for it bear it oil time themselves have set kare’ e* ka'ti id‘hofwa’sko’ ne’ ori'te’, néf’ tii‘hno””’ it con- there so then there they him the it pigeon, now and tains immersed withonni’‘ro™: ‘E‘’ 6s ni’se’ né"ionare’sé™ ‘hake’ ne’ shei- they (m.) itsaid: “Thus custom- the so they will be fat the thy arily thou A éfokon’a’.” (Ne’ kat? karithon’ni’ ne’ ori'te’ aotiwi’ra’ e“’ offspring.” (The sothen it reason is the it pigeon their off- thus spring niionare’sé™* dji’ nifio‘t 6s ne’ o‘kwa’ri’ io’re’sé"*.) so they fat (are) where soitis custom- the it bear it is fat.) arily 305 HEWITT] MOHAWK VERSION During this time Tawi’skaro™” was watching what Sapling was > D> ba) doing. Thereupon he began to imitate him by also making animal bodies. But this work was too difficult for him to allow his doing it correctly. He failed to make correctly 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 any 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 any Ne’ ka’t? ne’ Tawi'skaro” e‘ tethakan’ere’ ne’ dji’_ni‘ha- The the Flint there he it watched thew so he (Ice, Crystal) Oterontonni’a*. Nén’ It Sapling. Now so then here Be ta‘hona’- he him imi- tated no'k* and wal ‘hi’ verily Na” The tii‘hno and tie'r’*ha’ ne’ is doing the ne” that one oni’. also. ya haia tonnia’nio™ he their (z.) bodies plurally nen’ now ke’ré™ made aonta‘hoieri’to™ hake’ he it should have done correctly wathaivton’nr ne’ dji’ he its body made the where ne’ the wa‘hono’ro™se’ he it failed to do dji’ where Terten’a Bird he it knows. wahaiwv tis?’ he its body finished nen’ now dji’ where witha’ tk we’, he it let go, O'k‘ Just Ne’ The now, ki’ I be- lieve, terten’a* bird wi'tka/té™. it flew. on’to”™ it was successful To’ keée"ske’ It is true, ki’ I be- lieve, non’ wi’ this time here it is teioton’’o"*. it has become. le, 1a” not, iakoho™’tariks it bites one’s ears (bat) sa‘has?a’ again he it finished ne’ the tewaiénte’ri* we it know ne’ the Oterontonni’A* It Sapling ne’ the nen’ now ne’ the kontirio’o’ko™ they animal (are) Neén’ Now ne’ the tonnia’nio™ their body plurally niiono™ hwéndjia’‘ke*. they lands (kinds) in num- ber (are.) io™“hwéndjia’te’. it earth present (is). Ne’ ka’t? The sothen dji’ where wa’ Shi verily ne’ the Oterontonni’'a* It Sapling ne’ the dji’ where nen’ now a‘kare’ after a time io™“hwéndjia’te’ it earth present is 21 ETH—03: 20 roterién’taire’. nen” kena 7a “hi? verily konwa‘iats. they it call. akwe’ko it all ione‘hra’kwa‘t it is wonderful wa'tkontawén rie’ they traveled about te‘hotawén’rie* wi‘hori‘hwane‘hra’‘ko’ he matter was astonished at that nikontiia’ to’te™ se’. so their kinds of body plurally. Ne’ ka’tr The so then ki’ wa’tka’té”. I be- it flew. lieve, thiia’ka’tie’ just thither it went flying wa haid’ tis’ a” he its body finished Ne’ The ne’ the no’k* and ka’tr so then ne wa‘shakoia’- he made e’so” many dji’ where ne’ the ne’ he traveled the la* not 19 6) 10 11 15 bo € 53) 6 -I le) 10 11 13 14 306 IROQUOIAN 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: *t This is an astonishing matter; where, perhaps, haye 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, but the Deer-mouse spoke to him, saying: ** Do thou not kill me. I will tell thee then where have gone those 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 kan’eka? thaonsa‘ha’ké™ ne’ kontirio’o’ko™. Nén’ wil Shy anywhere again he them could the they (z.) animals Now verily see (are). wi'thatawén’rie’ wi‘shakoii’ti’/sike’. Ne’ o’n? i're‘tre’: ‘* Ha’nio‘’ he traveled he their bodies sought The also he ‘ Forsooth, to find. thought: iori hwane‘hra’kwa‘t, ka’ o™’te‘ niieione’non ne’ kheia’’tis’”’o" 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’ kat? wa'th’ ne’ dji’ te‘hotawénrie- the they (z.) animals The so then verily the where he went about (are)?’’ ha’tie’se’ ne’ dji/ shaiwvti’saks ne’ konti/rio’? wa‘hatie’ré™ o/k‘. traveling the where again he their the they animals he was surprised just. bodies seeks to find (are) Ker” non’wet ee’ wivonera‘tak’are’ e — ia‘hatkat’ho’? — wa‘ha- Here the place there it leaf made a sound there there he looked he was itis tie’ré™’ o/k* ~~ teind’we"* se’ —s tontke’to’té” = onera‘’/toko"*. — Tso- surprised just mouse there it peeped up it leaf among. Deer- (it leaves among) tshot/ho” kofwa‘iats ne’ teino’wé"S watha’ké™”. No’k* wa'th?’ mouse they it call the mouse he it saw. And verily nv’ raweron’ne’ é6™haivke’ no/k‘ ki’ tonta’t? ne’ teino’wé" that he had intended he it will shoot and, I be- thence it the mouse one lieve, spoke (to him) ne’ oni’ wikéfi’'ro’: ‘Tosi? takeri‘io‘t. E"ko™hro’ri? ka’ti’ the also it it said: “Do not thou me kill. I thee will tell so then do it ka’ non’wet niieione’non ne’ teid’ti’saks ne’ kontirio’o’ko”.” where the place there they the thou their bodies the they animals (are).”’ have gone seekest to find i? To’ké"ske’ ka’t? wa’re‘re’ ia‘’ thakri‘io‘, nén’ ti‘thno’’ ta‘hata’t? It is true sothen heitthought not LTitshould kill, now and he spoke withén’ro™: ‘Ka’ ka’t? niieione‘non ne’ konti’rio’?” E’tho’ne’ he it said: “Where so then just there they the they animals At that it is have gone are. time nen’ wikén’ro” ne’ Tsotshot’ho™ teino’wée™: ‘SE‘ non’wes now it it said the Deer Mouse mouse: “ There place 307 HEWITT] MOHAWK VERSION a range of great mountains of rock. and are indeed shut up. There in the rocks they abide, 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 his 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 over 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, assuredly, 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 ba} cs e’tho* there iotsténraka’ronte’-kowa’né"™, it rock cavern great (is) otstén’ra’ ee it rock (is) tiionontata’ tie’ just there it moun- tain stands extended there otstén’rako™ iekonti'tero™ kotitn*ho’to™ se’. To/ka’ nén’ e’’ it rock in there they abide they are shut up indeed. If now there ié"’sewe’ é6™satkat/ho’ ké"tstéfrowa’né"™® ee’ ka’‘here’ ji’ there thou thou wilt look it rock large there it lies on it where wilt arrive iotsténrika’ronte’ ne” ka‘nthoto"’kweé". Rao™*ha’ ne’ Tawi'skaro™ it rock cavern (is) the one it used to close it. He himself the Flint (Ice, Crystal) no’k* ne’ rotsot‘ha’ ne’ ee’ —snithotiie’ré"™S ~—nin‘ho’to™ ne’ and the his grand- the thus so they it did they two shut the mother them up kontirio’.” Ta’, etho’ne’ nén’ e wa're‘te’. To'ké"ske’ ka’ti’ they animals So, at that time now there thither he It is true so then (are).”” s went. . ra anr . * 11 nL oa . Ati hd An? r * n ba e” ke"tsténra’*here’ dj’ non’ we dj’ iotsténraka’ronte there one it rock placed on it where place where it rock cavern (is) kan*ho’to™. Ta’, etho’ne nén’ — sathé"tsténrathra’ko’? —nén’ one closed it. So, at that time now again he rock took off now tiithno"’ wathén’ro™: * Tontasewaia’ké™ ne’ akwe’ko™. Ta“ and he it said: ‘Hence do ye come forth it all. Not se’ wath’ tewake’ro™’ ne’ —dji’_~—skion‘he’to™’ ~~ kénit’ho‘-ké"*’ in- verily Tit intended the where I thee caused to here, is it deed hive é™senin‘hoto™ ‘hake’ — (é"sewan‘hoto"/hake’).“ Wake’ro™ wa’ ‘hi ye will remain shut up. Tit intended verily té"tciatawénriehike’ ne’ = dji’_ —s wako"™hwéndjia’taté’.” Ta’, ye will continue to travel the where | it earth made to be present.” So, about etho’ne’ nen’ to’ké"ske’ — tontakontila’ké"ne’. Teio’to™Share’nio" at that time now it is true thence they came forth, It sound spread forth dji’ where ne! the wa'tiononniaka’re‘re’ their feet (hoofs) sounded « This is the usual form of the next preceding term. teotilaké™o™ hia’ tie’. again they were coming forth. nen’ now ne’ the dji’ where for) 2 fon) =I 10 ital 13 14 308 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 isa rumbling sound.” She thus addressed her grandson, Tawi'skaro™. Before Tawi’skaro™ could reply, she 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 vavern 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’wes Tawi’skaro” ro‘sot’haS wivi‘ro™: ‘‘O*’ So, at that time place Flint his grand- she it said: “What (Ice, Crystal) mother ni‘ho’te” ote’ niioteri‘hwiatie’ré"S = ké™i’ké™* —_ teio’to"’ Share’,” kind of thing perhaps there it matter is being this it is it sound is present.’’ done withonwe"‘hi‘se’ ne’ ronfwatere’ai‘ Tawi’skaro™”. Ja‘ ha’re’kho’ She it him said to the her grandson Flint. Not yet (Ice, Crystal.) tethota’ti‘ ne’ Tawi’skaro™. Tontaionta’t? wiiro™: ‘ Orithwi'io’ again he the Flint. Thence again she she said: “Tt is certain talked (Ice, Crystal.) talked non’wa ne’ Oteronton’ni’as idthatsén’r? dji’ non’we' niiethi- this time the It Sapling there he it found where place there we them have shut n‘ho’to” ne’ konti’rio’. Ne’ ka’ti nakwa‘’ iokonta’tie’ e’ up the they (are) ani- The so then the very at once there mals. iet’ene’ dji/ non’we‘ niiethin‘ho’to”.” E’tho’ne’ néa’ iokonta’tie’ thither let where place there we them have Atthat time now at once us two go shut up.” id‘niiaké™ tate’, nakwi‘'’ o’k‘ e idtiara‘’taite’. Ne’ ka’'t? dji’ thither they two went the very just there thither they two The sothen where out, went running. nén’ ia‘ha’newe’ to/ké"ske’ ka’ti? e‘ irate’ ne’ Oterontonni’A‘, now there they two it is true sothen there hestood the It Sapling, arrived sho‘n‘hoton’kwé"* ne’ iotstéfraka’rofte’, ne’ nakwa‘’ o’k* he’ he had opened closed the it rock cavern (is), that the very just yon- place ; der. tha’tekanén’res kontitakhenon’tie’ ne’ konti’rio’. Nakwa*’ ok‘ there its line (is) long they were along running the they animals The very only (are). ci-niivtakonta’tie’ tofsa‘nitstén’ra‘kwe’ sa‘nin‘ho’/to” ne’ ia’ they went without again they two stone took up again they two it the not stopping closed thi’tetiotiiaké’’o™, nakwa'’ iké™ kario’towa’né™se’ ne’ ka’ti then they had come out, the very it is it animal great (are) the so then ! ne’ o’k* he’ niiesikon’‘hese’. the just there just DOE again they ive. 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 traveled 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: ‘‘ lam 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‘ = Oterontonni’’i* ra'to™: SMosisue sasenin‘ho’to™.” The that It Sapling he it says: ms we not again you two it close.” o it Senshi’ o/k* —s toitanitsténra’ré” = ne’ Tawi/skaro™ no’k‘ ne’ More only they two rock laid on it the Flint and the (Ice, Crystal) ro‘sot/ha*. Ne’ ka’t? ne’ dji’ non’wa’ niiono™hwéndjia’ke‘ ne’ his grand- The sothen the where this time so they lands (kinds) in the mother. number are kontirio? ne’ tewaiénte’ris e ni‘ko™ ne’ teiiotiiakén’o". they animals the we them know thus so they the again they emerged. (are) number Ta’, ne’ ka’ti? wah? ne’ Oterontonni’a* dji’ te‘hotawéfrie‘- So, the so then verily the It Sapling where he traveled ha’tie’se’ a/kare’ nén’ kaniataraik’ti’? niiaitha’re’. E*’ wi‘thotka‘’”” about after a now it lake beside thither he There he him saw time went. tho’ ne’ Tawi'skaro™” tha’onén’’ e’ré™ kaniatara’ke’’sho™ otstén/ri? the Flint already far it lake on along it rock (Ice, Crystal) (ice) wi‘hotaskonnivta*kwée™ha'tie’.“ E’tho’ne’ ne’ Oteroftonni’a‘ e*’ thither he it bridge goes on making of it At that time the It Sapling there for himself. niii‘ha’re’ dj’ non’we* ~—wai‘hoio’ta’tie’. Ne’ ka’ti’? ne’ dj’ thither he where place he working went ahead. The so then the where went of nén’ se ia‘ ha/rawe’ wachén’ro™: ‘*Tawi'skaro™, 0 ne’ now there there he arrived he it said: “Flint, what the (Ice, Crystal) (is it) ni‘satie'r’*ha’?” Ta‘harithwa’sera’ko’ wa‘thén’ro™: ‘*Wakathi‘honni- thou art doing?” Thence he replied he it said: “Troad am making for myself.’’ ‘ha'tie’.” — Ta‘ha‘tea’té’ = dji’ —non’ka’ti* ni hoieri’to™ha’tie’ wi- Thither he pointed where side of it thither he his way was he making ‘hén’ro™: =“ E*’— noni’we‘ tito" hwéndjia’te’ kontirio’towa/né”se’ it said: “There the place there it earth (is) they animals large (are) present aThis incident shows definitely that Flint, or rather Ice-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. 10 11 13 for) 10 ral 12 13 14 3810 IROQUOIAN COSMOLOGY [BTH. ANN, 21 pathway to that other land, thereon will they habitually come over, Along this pathway will they be in the habit 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 earth.” So then Sapling said to him: **Thou shouldst cease the work that thou art doing. Assuredly the intention of thy mind is not good.” He replied, saying: ‘‘I will not cease from what Iam 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 building the bridge for himself. Thereupon Sapling turned back and reached dry land. So along the shore of the sea grew shrubs. He saw a bird sitting ona limb of one. The bird belonged to the class of birds that we kontitsero’*hé™ se’ e* non’we' tkanak’ere’. Kawénni‘io’ — nén’ they fierce are there place there they So soon as now inhabit. @kathashis’’’ ne’ nén’ ee ién’wawe’ thi/ke™ tiio™ hwéndjia’te’ I shall complete the now there there it will that it is there it earth stands my road reach ee’ té*tkonne’thake’ o‘hathi’ke‘’sho™ té"kontiia‘iak’seke’ — ne’ne‘ there thence they will con- it path on along thence they will habitually the that tinue to come cross the stream tkontiwiathrakhe’seke’ ne’ on’kwe‘® ionnakerat’he’ ne’ ké"” thence they meat will habitually the man-being they are about to the here come to eat inhabit it is io“hwéndjia'te’.” Ta’, etho’ne ne’ = Oterontonni’as née’ it earth is present.” So, at that time the It Sapling now withawé"‘hi‘se’ ne’ Tawi'skaro™: ‘‘A‘sa‘’tki’wet dji’ satie’ré”. he it said to him the Flint: “Thou it shouldst where thou art at (Ice, Crystal) cease from work. Ta? wa'thr teioian’ere’ dji’ ni‘sa’niko™hro’tée"’.” Ta‘hari*hwi’se- Not verily it is good where so thy mind is shaped.” He replied rako wa‘héf’ro™: Sal eis! thaka‘’tkiv’ we, dji’ na‘ho’té” he ti said: “Not I it should cease where such kind of from thing nikatie'r’‘hi’. lToian’ere’ se” wa'‘thi thoi/ké™ kontirio’towa’né™se’ such IT am doing. It is good indeed verily this it is they animals large (are) &tkontiwi‘rakhe’seke’ ne’ on’kwet ne’ ké"’ é"lendk’ereke’.” thence they will habitually come the man-being the here they will continue to eat meat (human) it is to dwell.” O'né™ wa'th? ia’ tethothofta’to™ ne’ a*ha‘’tki’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’ Oterontonni’as nén’ sa‘ha‘’kete’ he it bridge is making for At that the It Sapling now again he turned himself. time back ao" hwéndjiathén”’ke* jiofsa’rawe’. Ne’ kat? ne’ kaniatarakta’tie’ it earth is dry at there again The so then the it lake it side of along (to dry land) he arrived. iokwiraratie’, te’téen’as watha’ke™ e*’ kentskwa’there’ okwira’ke*. it brush grew bird he it saw there it it sat on it branch on, along, aThis refers to human beings, which, it was understood, were about to inhabit the earth. HEWITT] MOHAWK VERSION 31 are accustomed to call the bluebirds. Sapling then said to the Blue- bird: **Thou shalt kill a cricket. Thou shalt remove one hind leg from it, and thou shalt hold it in thy mouth, and thou shalt go thither to the very place where Tawi’skaro” is working. Hard by the place where he is working thou shalt alight, and thou shalt ery out.” The bird replied, saying: ‘* Yo‘’ [very well].” Thereupon 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’ djii natho’té” = konwa’iats one’s te’tén’’AS ~ Swiwitko’wa'.? 1 The where such kind of one it calls the bird Great Bluebird. thing Nén’ ne’ Oterontonni’/AS ware” ha‘se’ ne’ Swiwi'- 9 Now the It Sapling he it her said to the Great ko'wa': * Tarak’tarak é™ serio’ ti‘hno"’ —é"snitshota’ko’ Bluebird: “ Cricket thou it wilt and thou its thigh shalt o kill take off e'ska‘ ne’ é™ sate nhon’ta’ no’k* he‘’ ié"*’se’ dji’ one the thou it shalt hoid in and there there thou where 4 thy mouth shalt go non’we* ne’ ‘Tawi’skaro™ wi‘hoio’ta’tie akta’’a’ dji’ — roio’’te’ place the Flint he goes on work- near by where he is 5 (Iee, Crystal) ing working ou ié™sénnitskwa'ré”, no’k* té"sa‘héfi’re‘te’.” Tofta’t? ne’ there there thou shalt sit, and thou shalt shout.”’ It spoke in the. 6 reply ter’tén’a’ wikén/ro’: ‘To.’ © bird it it said: “So be it.” é E’tho’ne’ so nén’ —s to’ ké"ske’ ywvoitti’sake’ ne’ tarak’tarak. 8 At that now truly it its body sought the cricket. time A’kare’ nen’ wa’oivtatsén? tiithno™’ wavoie’ni’? ne’ o/ni’ ne’ 9 Aftera now it its body found and it it seized the also the ~ while yVo'rvio’. E’thone’ nén’ wio‘nitshota’ko’ 6"’ski‘, — tii‘hno”” 10 it it killed. At that now it its thigh took off one, and : time e’tho’ne’ nén’ é"te‘nhon’ti’. Nén’ tiit‘hno”’ wi’tka’té”, e 1 at that now it it put into its Now and it flew, there 1 time mouth. nia’ ki'tie’ dji/ non’we* ne’ Tawi’skaro” wa‘hotadskofnio*ni‘hi’tie’. , there it went where theplace_ the Flint he it bridge kept on building 12 flying (Ice, Crystal) for himself. BY ia*hénnitskwa’/rée” ak’ ti’ dyi’ roio’’te’, nén’ = wa‘hi’_ There there it alighted near by where he was now verily 13 working, wa'tiio‘hén’re‘te’ wakén’ro’: ‘‘Kwe,¢ kwé’, kwe’, kwe‘’, it uttered a ery it (z.) it said: Kwe"’, kwe", kwe'’, kwe"’, 14 aThis is approximately the death ery or halloo of the Iroquois. >The bluebird is here mentioned as it is among the first of the migratory birds to return in the spring, which isa token that the spring of the year has come, and that the power of the Winter power is broken. oe 10 13 14 15 312 IROQUOIAN COSMOLOGY [ETH. ANN, 21 his head and looked and saw a bird sitting there. He believed from what he saw that it held in its 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 bridge which he was making was dissipated. ¢ Now then, verily, the father of Sapling had given him sweet corn, and now he roasted this corn. ) o a | 10 lat 13 14 15 338 TROQUOIAN COSMOLOGY [BTH. ANN, 21 beeame thick, and besides this they 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 continually, 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 because great serpents moye from place to place in the depths of this earth and also in the sea; if it come to tiithno’’ tewéntnere’karahwa‘'s nén’ tiithno™’ waké"tsatatée"s’*havne’ and it lightened now and it cloud became thick (it winks) nen’ tiithno™’” so wa’ ka‘hon’tci’ne’. E’tho’ne’ nen’ ton*tén’tr now and it black became. At that now thence it time started kaniatara’ke* takaie™ta‘’kwe’ o™hweéndjiathén’ke* nofta’we’ iokénno- it lake on it entered it dry land on thence it it moved thereby came ro“hi’tie’. JoneShrakwa‘to™ha’tie’. Ne’ ka’t? wa'thy é"tkénno- raining It goes along marvelously. The so then verily it along. ‘a‘sero’‘hetste’. E’tho’ne’ nén’ e‘’ — sa’rawe’ dji’ non’ we* rain passed. At that now there again he where the place time arrived ni‘’re’se’ ne’ Oterontonni’a’. Ta’, e’tho’ne’ ne’ Oterontonni’a‘ he is going the It sapling. So, at that the It sapling about time tetbota’tii = hawen"’: “Tkaie'r? ne’ dj’ ni‘io‘t ne’ dji’ thence again he it said : “Tt is proper the where so it is the where he spoke sakwe/nio™. KE‘ ki’ né"ia’wé’ne’? é"tioiané’*hawe’ ne’ dji’ thou art able There, I so it will it manner will follow the where to do it. think, happen of it nijio‘t ne’ dji’ wa‘seri‘hwanon’to”. Nen’ ka't? wa'hi es‘ so itis the where thou matter hast Now so then verily thus requested. ni’/se’ né"io’to” dji’ té™satawénrie’thike’, a‘se’ké"’ i’/se’ wa'thi’ the so it will be where thou shalt keep traveling because thou verily thou come about, e’ nivjiott djii watserithwanon’to”. Tosa’ ka’t? ~ nofwén’to", thus so it is where thou matter hast Do not so then ever requested. do it kasd’serén/no™ te’. E™se’niko"rarake’ wi'‘hi to/kv ——ikat’ke* thou be remiss. Thou it shalt wateh ever verily if some- time teioterié’tha’ra‘ti’ne’ ne’ of’ kwe*— dji’ ~~ iako’nthe’, —a‘se’ké’"* it is mind-entangling the man-beings where they are because (human) living, teionatawén’rie’ o‘niare‘ko’waS ona’ko"™ ne’ dji’ io" hwéndjia’te’ they do travel it great serpent inside the where it earth is present no’k* ho’ni’? ne’ kaniatara’ko". Ne’ wa'thi’ ne’ to’kwt kat’ke‘, and also the it sea in The verily the if some- time HEWITT] MOHAWK VERSION 339 pass that at some time these great serpents desire to seize people as they severally travel from place to place, thou must 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 [malefic magic power] to these, all such shall fare like them. Thou wilt eyer 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. ! Se ne’ otniare’ko’wa 6"wet/re’ é@"iakoie’nad’ ne’ on’kwetho’ko" ne’ the it serpent great it it will it one will the people the desire it seize dji’ té"iakotawénrie’‘hike’ i/se’ iokonta’tie’ éG™‘seri/io’, no’k* ne’ where they will keep traveling thou it follows at thou it shalt and the about once kill, nén’ é6"seri/io’ ne” i/se’ 6"son‘*hetkwé™ ‘hake’. Tekontiia’tate’nio™ now thou it shalt that thou thou shalt continue to live They (z.) bodies have sey- kill our itis thereby. erally different on? ne/ne‘ shiteionnat’ko™se’” akwe’ko™ ki’ shivté"io‘to™ ‘hike’. also the equally they are otkon it all, I alike so it shal! continue that think, to be. I's’ na’ ne” é"*saterit‘hwaiénni’thike’ ne’ té"*sewa‘hnio’tike’. Thou the that thou thy task shalt have it the ye shall be adversaries that one habitually habitually. Nén’ ka’t? wach’ wi’keri‘ho’kté”. Nen’ ka’t? ni’se’— e*’ Now so then verily I matter have ended. Now so then the thus thou nijio‘t dji’ wa‘saterithon’te’. Ne’ on’kwe' é"iesana’to" *khwake’ 80 it is where thou it duty art charged The man-being they shall continue to with. (human) name thee ' ne’ ‘**Raksot’ha* ne’ Rawéfnnota’tie’se’.” the “He my grand- the His-voice-goes-about- father is sounding. ’ I’thone’ wath? nén’ tonsakiatekha‘si’. At that verily now they two separated. time E’tho’ nika’kares. There so it legend 1s long. aSee p, 224 and Orenda and a Definition of Religion, by J.N vol. 4, p. 33, 1902. .B. Hewitt, Am. Anthropologist (N.s.), bo Or 6 9 LO rae ate a : we i 1 ‘ 6 a i. « y : zs i. 7 ’ 7 a i ~ = af ‘ f 1 oa \ i f io ‘ “ie os : i _ ' i 7 ‘ - a ' - 1 © 4 BUREAU OF AMERIGAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. LXIV Fit WILLIAM HENRY FISHCARRIER, A CAYUGA CHIEF ‘AGE 88), CANADA PL. LXV BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT ROBERT DAVID (GADJI-NONDA‘HE’), A CAYUGA CHIEF, CANADA BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. LXVI WILLIAM SANDY, ALEXANDER HILL, WILLIAM HENRY FISHCARRIER, ROBERT DAVID BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. LXVII WILLIAM SANDY (BORN FISHCARRIER), CAYUGA WARRIOR, CANADA TWENTY-FIRST ANNUAL REPORT PL. LXVII\ BUREAU OF AMERICAN ETHNOLOGY ONONDAGA CHIEF AND FIRE-KEEPER, JOHN BUCK, CANADA BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. LXIX WILLIAM WEDGE, CAYUGA HEAD CHIEF AND FIRE- KEEPER, CANADA ee Oe INDEX Page Aaltti fraternity, ceremonies celebrated by. 23 Abbreviated katcina dances, description Ofna sec acees sani ao artee aes 56 fraternities taking part in............-- 23 See Soyohim katcinas. Ahote, appearance of, in Paliiliikofiti....-- 52 in Powamt festival ..........-.---- 36 description of .........-. 99 Ahiil, advent of, in Powamt festival....--- 33-35 common derivation of Ahiilaniand.... 122 description of, in representations of HOpEEabteinasccnes-ncc cess === 67 identity of, with Tawa wiiqtaka ...... 28,122 with Wiiwtiyomo.....- 28 participation in Powamn festival by 67 regular appearance of...........--..---- 17 relation of, to the Katcina clan . 65 resemblance of, to Pautiwa -.......-.-- 59 similarity of acts of, to those of Pau- tiwa --. 26 Ahiil kateina, substitution of, for Abiilani. 122 Ahiil mask, resemblance of, to that of Wii- wiiyomo... S < 65 Ahiilani, appearance of, in Soyaluiia ...--- 24 common derivation of Ahtiland....... 122 connection of, with sun worship. .. 122 deseription (of; sss oe ee en scenes oo 121, 122 personation of sun god by...-....-..-.-- 24 Soyal katcina, derivation of . 124 substitution of, by Ahul......... me, | 1b Ahiilti, derivation of Ahtil and Ahiilani DOM ae onc cae eee seat ene 122 Aiwahokwi, identity 26 Alaska, field work in ............ Bee XS OLE Algonquian dialects of Nova Sec and Cape Breton EPI Ep.O.anig Algonquian languages, comparative yocab- ulary of .. Alo mana, derivation of description of Alosaka, derivation of . 125 GESCIAP MON Ob manatee terrence es 121 LO Due CNM SO sere een ese nae = 24 Sce Muyinwt. Alphabet used in spelling Hopi names..... 126 Altars, absence of, in buffalo dance........ 30 NTIS HU eon Se Dg aCecse Sess 26 in) Tawar Paholaw seen aie= oo 31 in winter Lakone Paholawt .- 39 appearance of, in Hopi festivals -. 57 in house of the Patki clan.......... 29 in Pamiirti festival................- 28 in representations of Hopi katcinas. 28 ATL SOMALI Wi cioe a loin cisaeelsiens a eiciata 5 ROSES =SeesCEORS XI, XXIV | Page Altars, use of, in Hopi festivals.........-... 5d, 56 American aborigines equally divided in Culture stagesianss-ee cece sacs a 2.9.00! Amulet, appearance of, in pictures of Hopi LOOM ToS ane conor aucune LOL Ania, derivation of.. -- 18 Ana katcina manas, ceremonial grinding of meal by 5 49 Ancient-bodied, a female man-being in Iro- quoian cosmology..........---- 228 Ancient clan masks, description of 109-112 Ownership\ols.—- eae crel ce ne cee enece 109 Ancients, Hopi, personation of.......-...- 16 See Katcinas. Animism, significance of -.........-.....- = 15 Anklets, appearance of, in representations of Hopi katcinas............. ss 68 Ankwanti, appearance of Habai wiiqti in... 68 appearance of Wupamau in...........- 91, 92 See Paliiliikonti. Announcement days of Hopi elaborate festi- WAS -radstaae 20 Anote, ceremony led by} 69 Citoto helmet kept in house of-......-- 5 95 East mesa Natacka masks of Tobacco (GERAIS Ot lohan aaestoaascoseenos 70 Antelope katcinas, association of, with LSI ny abe cee asec ansenecocne soba 103 Antenne in pictures of Hopi katcina 2 81 Afiwuci, personation of, in Tcivato kiva... 30 | Anwiienaco taka, derivation of ........-.-- 125 Afiya, dance of Afiya katcinas at Walpi (GHte el 225 Hea aseemcasscoadunes 45 Afiya katcina manas, description of.......- 93, 94 Afiya katcina masks, resemblance of, to Mokyaneias---sccce ect oe = 94 Afiya katcinas, appearance of, in @ramatiza- tion of growth of corn.......... 93 in picture of the Nakopan hoya.... 117 dance of, in Paluliikonti 50 introduction of, by Patki 45 probable derivation of, from Patkiclans 4 public dance of, in Walpi plaza . MM resemblance of, to Zuni Kokokci Eat Afiyamanas, similarity of masks of, to those of Soyal manas 24 resemblance of masks of, to those of pee P RR ae 107 Apache katcinas among Hopis 17 Ape in Iroquoian cosmology 214 Argentina, field work in.. Ix Arizona, field work in... 61,72, 76, 79,81, | LEON Ss aor Aes COSCO ea ene 113 82, 90, 91, 98, 99, 103, 106, 108,111,113 | Cactus tongs, appearance of, in picture of use of, by Hopi katcinas.-............-.. 78, 86 Maui Gir hol hs Sees ee ooseecoss 113 Bowls, appearance of, in pictures of Hopi Caiastacana, appearance of, in Pamiirti 27 MGIC GSS an Se yeeocesseco cones $3 Geni vVahiOnOf see ses sc aneme ereee men 125 Kokle, common design in modern ....- 95 description of picture of..............-- 60 Bows and arrows, distribution of, in Po- difference in designs of, and those of wari festival's-.--.-.2---.-<. 31 Hututu 61 Bread, marriage, reference to.........--. 263,264 | Cakwa Cipikne. See Cipikne. Breath, as a source of conception .......... 167 | Cakwahonat, description of -.-. 95 use of words meaning, to represent Calako, identity of, with Macibol. 87 SPIN G POW lke a= -miemee = = see ta 15 THRESH (0) teeta oo > ea nSe SS onnbeeDae =o 28 Bridge of stone in Iroquoian cosmology.... 312 Brinton, D. G., Mayan Dictionary trans- ferred to Bureau by..... XXVI, XXVIT Brush, appearance of, in pictures of Hopi KALCINESpeens = seaman sesecesa el 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 Lei MOVOEIS - ronan onoancoscsscashos 90 Buckskin ball, appearance of, in pictures of Hopi katcinas................ 116 Buffalo. See Mucaias. Buffalo dance, appearance of Mucaias mana, in 5 92 celebration of ....-- =o Basen 21 ' description of, in Paliiliikofiti festival. 43 nN Sn lee econ sooee roa seeeesasnac 31 significance of appearance of eagle in. 67 Woe katcina represented in..........-. 66 Buffalo maid, sun symbol worn by.......-. 93 Sce Mucaias mana. Buffalo shrine, offerings placed in, in buf- SEMO} Obi (eon ees Soacesodea 30 Buffalo skin, appearance of, in representa- tions of Hopi katcinas ......... 73 replacement of, by sheepskin .......--- 92 use of, in apparel of Hopi katcinas.... Buffalo sun ceremony, derivation of Calako masks from tribes practising the 110 Buffalo youth. See Mucaias taka. Buli clans, introduction of Owakilti from IVE} Noes pogegeons -saccess 58 Buli manas, appearance of, in butterfly GON CC sera remcaccs «anna == GexivahlOm Olen scecee eee ee aceceat Geseription) Of see-aa- nase eeneenmn-=- identity of, with those of the sun... 28 similarity of ancient masks to. 109, 110 use of, in Pamiirti festival.......... 65 personation of, in Paliiltikofiti festival. 49,50 sun gods personated by ......-.-------- 110 Calako horns, connection of, with those of ERD ISO Dee a alate areieineie terailole 110 Calendar, Hopi ceremonial.......---------- 18-24 Galifornia, field work in..................-- Ix California tribes, social system of, based on Ve BUS Cao areteatalaicla’cjainteiste(=\e(:22o-.e-c--2seas MOLOLO MEER ALLONUO lace eeen te eee ene oe GeESCAPUOM Ole sn eae ee eee Soe a ee identity of, with Masaut origin of name participation in Powam4d festival by... 67 Eskimauan migrations, study of.........- XII Eskimo, Alaska, linguistic research among. XII Eskimo, central, investigation of.......... XII Ethics, primitive, original research in..... XXI Everette, W. E., linguistic investigations of X11 | Explorations, early, elucidated by Cherokee tradi tlonSeesm=sentecnee ssa XXX Eyes, appearance of, in representations of Hopipkateinas = eesaeee ce eons 64 erescent shape of, in pictures of Hopi katcinas.....--.--. 43. 68, 71, 74, 90, 122 globular, appearance of, in pictures of Hopi Kkatcinas ............... 66,81, 85 goggle in pictures of Hopi katci- BS ee eee ee 41,89, 91,99 lozenge-shaped, in pictures of Hopi kateinas. 112 protuberant, in pictures of Hopi ka- [Ret bts | Be ee Se eo Saka 75, 86 rectangular, in pictures of Hopi katci- TS Peon ee inlet octeioiersem leer 78,101 346 INDEX Page Page Eyes, small, in pictures of Hopi katcinas..- 76 | Flute dance, symbolism of Ahiilaniin..... 121 stellate, in pictures of Hopi katcinas.-- 80 See Lelenti. False arm, use of, by Macibol.............. 87 Falsetto, use of, in Hopi festivals .........- Fasting on the part of Hopi katcina Fawn, spots on, in Iroquoian cosmology spotted, a man-being in Iroquoian cos- MOlOLY seen sree eee 173, 236 Fawn skin, use of,in dress of Hopi katecinas. 107 Feast, serving of, in Pamurti festival.....-. 28 Feathered strings, appearance of, in Hopi DLCUURGS eee cette eae 56, 96 Feathers, appearance of, in pieturesof Hopi K@UCINAS = seo optete ceeeme es 60, 64, 65,75, 81,83, 8 4 100-103, 108, 112, 113, 117,121, 122 ornaments of, absence of, on mask of 4s | Gods, Hopi methods of representing. IM OMAS Ie fae ee eas oe 37 peculiar use of, in dress of Hopi kat- Cinas ccs sees coace ne ecanieee 41, 66 prayer, use of, by Hopi katcinas.......- 76 in flute ceremony wee 30 red, use of, in representations of Hopi KAtCINAS eee cines ee ecee sae 72 turkey, appearance of, in representa- tions of Hopi katcinas.......... 67 use of, in Pamiirti festival. . 28 in representing bird katcinas....... 25 TASH P ERM | oo ees omgosoo Hon 57 February, Hopi ceremony in......-.......- 22, 85 Festivals, Hopi, classification of..... artes 19 sabbrevistedyesecsas.macctts scte sete oe 20 elaborate ........ Laas Sdadeoospassés 20 See Ceremonies. Fewkes, J. W., discovery of ruins by......- XIX fieldwork of =.= sesteeenn tee caeesece XI Hopi paintings obtained by. memoir by, on Hopi katcinas .......... 13-26 studies of, among the Hopi..xv, xvI, Fire, kindling of, in Hopi festivals......... SY MDOMSIM Obese tee reser seitieisic aetemrers a+ WoOrshiplofiee-- cece saccSnpneeEaopdoosse 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 Mire}god) aworshiplolecmce-eecieve cee Seats 55 See Teolawitze. Fire-tenders, part of, in Hopi festivals .. 40, 44-46 Fish, appearance of, in Hopi katcina pic- UT CB ie crtetetete tate alata merrier irate vente 118 Fisher, a man-being in Iroquoian cosmol- OBY fixcees cease ge cesseeecce eee 202 Fish katcina. See Pakiokwik. Fletcher, Alice C., field work of....-. cues. dsif Pawnee ceremony recorded by . Flint, a man-being in Iroquoian cosmol- ORY ssn doses 188, 195, 201, 298, 294 Florida, wood and shell objects from ...... XIV Flowers, artificial, use of, by Hopi katci- TUS More terete eee oes iemta ici sieiere tereieie etevercintecate 78,76, 101 Fiute, appearance of, in pictures of Hopi kateinas - 80, 84, 101,102 meferenceltoeer=--ceisne sein ace aes 234, 235 use of, in Hopi ceremonies ...........-- 30 lute danceee- saree ewes BCS neon ces 22 fraternities taking part in.............- 23 Flute girl, identity of dress of, with that of snakelginiie--a-eeu-sceceeee Sasop 57 Flute kateina. See Lenya. Flute prayer-stick-making ..,.............- 21 Flute priests, festivallof-2....2..22.---.-.-: 29, 30 alternation of, with snake festival - 19 Foods given to civilization by the Indians. xx Foot races, appearance of Matia in. - 104 in Hopi festivals See Wawac. | Fox, a man-being in Troquoian cosmology. 202 Fox skin, appearance of, in pictures of Hopi kateinas .... eae LOD) 68-70, 72, 75, 76, 82, 84, 97, 99, 112,114 Fraternities, Hopi --- 23,24 initiation of novices into... Sod 19 Frogs, representation of, in Hopi festivals. . AT symbolic use of, in prayer-stick-mak- AD Bis seacoast ce eee eee 31 use of effigy of, in Tawa Paholawt....- 56 Gatschet, A. S., linguistic researches of. XI, XXIV Genmirod | worshiploliessse--ee ee eee eee 24 Germ goddesses, Soyal manas personations ORe a tia cee ste Seclane ae sae ee 122 Germination, Masaut 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- GONE) eo ateiests sane Gill, Mrs., pictures by acco me 47 Girdle, appearance of, in pictures of Hopi A CLAS eeemen teeta etaaee 80, 84 Glutton. See Paiakyamt; Teutekuth. God, definition of the term................. 135 -- 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 InVPalilukon tiene esse oes 87 gourd decorated with masks of, in Pa- WUNGEOT ti yaeeen cca ceesese et eee 41 representation of, on kilt of Citulilu... 108 Spring SACLred tO: comes cncienwine nse omieesee 52,53 See Palulikonti. Hadu’’i’, a man-being in Iroquoian cosmol- (UN pact docSasodatinatedosbtsccs 197, 201 Hahai, appearance of, in Powamd festival. 71 Hahai wuaqti, appearance of, in Palilukonti. 53 in picture of the Nakopan hoya.... 117 in*Powam( festival! -.--.-2---< 2c 35, 67 description of..........- enna ae 68 personation of, in Nacab kivain 1893.. 50 Hair, arrangement of, in pictures of Hopi katcinasicss:c2s0e see secee oe 42,70, 73, 7A, 82, 85, 88, 89, 93, 94, 113, 115, 117, 118 cedar bark used as, in dress of Hopi AAU CLINGS (slays wemie eee at cies gas0ose 86 INDEX BAT Page Page Hako ritual of the Pawnee... . XXX1 | Héhée, resemblance between representation Hakto, description of picture of........-... 60) of, and that of Teakwaina mana. 63 personation of, in Pamiirti............- 27,28 We-holds-the-earth in Iroquoian cosmol- Hale, E. E., Trumbull dictionary obtained | OL Visite ease aaa acne oeee aes 152,178 pero stac ate ein oe ced ROK ERO VL 125 Haliotis shell, representation of, in Hopi Helilulu, derivation of .. 125 WICUILES rises ecclesia eone 119 personation of, in Pamiirti............. 27 Hand, figure of, on Matia mask ............ 104 representation of, in Hopi katcinas.... 66 Hand kateina. See Matia. Hematite, use of, in decoration of Hopi ka- Hand-tablet dance, Hopi........... sec pooot 23 WATE pee pan onSEeSDOASdntons 77 Hani, personation of pipe-lighter by ....... 30) |Wetemiconderivation ofssessee eee es ence ae 125 anonbuftalomdanceimta- cece s << c-2 c= <~ 31,43 escriphionlofiess=- eee ete nsee aeemeseine 115 corn-planting in plaza kiva of 2 52 | Hewitt, J. N. B., determination of Seri as a East mesa Natacka masks in ..........- 70 | distinet stock by extinction of Sun clan of............--- 57 | HeldiworkOfseseseeecesess antes 5 gathering of Paliiliikofiti katcinas at .. 52 | report of, on Iroquoian cosmology ... 127-339 Hopi katcinas derived from..........-. 126 | researches of, in Iroquoian mythology house of Plumed Snake of . i) eee XXIV, XXXII planting of beans at 31 | Hilder, F. F., linguistic work of .......... XXXII Powamn child-flogging at....... wacees 36,69 | Hill, R. T., ethnologie collection of . XII, XII resemblance between Walpi Sumaikoli | Hinon in TIroquoian cosmology...-...- ene oft’) celebration and that held at......... Bon name for thunder in Iroquoian cosmol- resemblance of Walpi drama to thatof. 42, | ORN gece ae ses ee eel neon eet cease 336 serpent effigies owned by .........-.-.- 51 | Hodge, F. W., archeologic discovery by ... XVIII shrine on trail to.. see 33 eyclopedic worksof: .. 2 < hoe... o oe KKRIL Sumaikoli and Kawikoli masks i in 96 field work of.-....-.- ce BokennocanCT BAN SCeoA x Sumaikolisummer ceremony at........ 57 sociological researches of, among pue- worship of war gods of .........----- 21, 25, 26 PlOstrIDES Ee eect minrores ales = XXII, XXIII MWOHOZTOICIEIMEC ID Vos feito sels nies = 84 | Hoffman, W. J., death of ............... XXXVIII Hano clans, introduction of East mesa ethnological labors of ..........-.--.. XXXIX Natackas into Tusayan by...-... We | SHokvan a Gerivationofic jac cate oteeclen 1-15 125 Hano names for Hopi katcinas .. - 122-124 description of ......... 6 94 Hare, aman-being in Iroquoian cosmology. 315 peculiar dancing step of 94 appearance of, in pictures of Hopi ka- Hokyafia mana, description of........ pees 95 WOME coca gonaceqocgE soon se58e 78 | Holmes, W.H., esthetological researches of. XIII Hatcher, J. B., ethnologie material col- el iwonks 0 fees asia eetaeee rallies eee Xx, KITT lected by xit | Homovi, painting of pictures of kateinas Patagonian collection made by ...... XXXII Diecast cae cactes ceisistelielats 14 Hatchways, habit of katcinas of calling personation of Pautiwa by ..... = 59 CONN Soos=ccacnsnoced bosscesecse 88 | Honani, celebration of advent of katcinas Havasupai, figure of Kohonino derived of, in Pamiirti 57 19R0) Fhe pesca EAD ROSEN ASoCOCES 85 | Honani clan, affiliation of, with Zu 5 29 Hawk, symbolic use of, in pictures of Hopi celebration of return of ancients of.... | 26,28 VGROMIES erp mcachoosnrcashcsoccice vite figurines of Corn maidens possessed by. 87,88 See Kwayo. Hopi katcinas derived from..........-. 125 Hawk feathers, appearance of, in Hopi | house of, arrangement of masks i 28 KAECIN A PIC MURCE ante ee ela 41 | display of masks in..........-.....- 66 Head, importance of, in representations of entrance of Pamiirti processioninto. 28 LOD UKatcin ds ween eae eee acess 15 MASKS DCLONLINE tOpss- ce oe ae eee .<-2sess-s-- 44 WOIship Of; - --. oc ca n- sac ameeesees a= oe 21,24 | Navaho Aiyas, similarity of masks of, to Muzripi, GeScription \Ofeecenc2 ens coc nenee 101 _— those.of the Hopi: -2---...--- --- 88 Mythology, development of.......... xxrx,xxx | Necklaces, appearance of,in Hopi pictures. 83, Naacnaiya, description of................-. 21 88,119 CUA LOM OLesean oo ace sale S22 he Sa 20 human bones used as, by Hopi katcinas. 76 fraternities taking part in 23 | use of, in decoration of Teutckutt..... 67 Naactadji, derivation of.......... 126 | New-fire ceremony, appearance of Wiiwii- Nacab kiva, bird dance in, in Pamiirti fes- teimt and Tataukyamfi in -... 73 RY EL ene mee ean ee em ee o 29 | GERCTID LOU O tie see ae sea Seen eee ee 24 dances in, in Soyalufia eae 2 effect of, on Hopi ceremonial calendar. 19 display of war-god image in, in Soya- | SUNT AUCLOUE A tet osisie eaate ale atlanta iota 19 lufia .. 26 See Wiiwiitcimti. Paliliikoiiti festival at, in 1893. 50 | Newhouse, Seth, annalist ----.........----- 137 participants from, in Pamiirti. 27 | New Mexico, field work in. . IX, XI, XVI personation of Malo katcina in ........ 30 | New York, field work in .........-......... IX Powamt bird dance performed by men Night, a man-being in Iroquoian cosmol- (1) nn eek ee SS een ee 32 | OD Vise a tes er en eae 174, 224 Naka, Powamda festival at Walpi controlled Niman, abbreviated Katcina dances closed Diocese nen s eee 31 | Dy tees reese eee aoe a6 352 INDEX Niman, description of. ... duration of oe difference in, in different meenioe Sees 57 fraternities taking part in.............. 23 purpose of ae Niman katcina, appearance of iionwan on MItaT OD- noe eee ne eee ise 70 Nova Scotia, field work in. 3 1x Novices’ moon. See ikea awl. November, Hopi ceremonies celebrated in. 21 Niivak, association of, with Yohozro wiiqti- 84 GeTIVe tom O fem samo eerie ese eee 126 descripionOlsearas eee eas same ces 83, 84 regarded as a Hano katcina... E 83 October, Hopi ceremonies celebrated in..-- 23 Hopi festival occurring in.............- Offerings, custom of making, to katcinas -. Ohwachira, definition of.-...........-..... Oklahoma, field work in_................-. Old-man cactus. Sce Samo wiiqtaka. Old-man sun. See Ahiil; Tawa wiiqtaka. Onondaga version of Iroquoian cosmology. 141 Ontario, field work in 1x Oraibi, description of Star katcina of ...... 89 Natackas'at 232. 25. scerccesasaaeechicces 71 Powam4t 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 -- 522.07 Otgon, definition of ......-. - 197, 242 Otter, a man-being in Teagan cae OB Yieo eee oe cnet 174, 180, 287, 315 Owa, description of $2 representation of, by Telavai-........... 81 Owa katecina, appearance of, in Powamd fegtivaelere. 2s eeossee cee sees 39 Owa kKaicina mana, derivation of .......... 126 Owa katcina taka, derivation of... 26 Owakiil mana, derivation of 125 Owakilti, description of -.-.......-.....2.. 23, 58 difference of, from butterfly festival ... 58 uration jobs sescscc pecs cee cence ae 20 fraternities taking partin.............. introduction of, from Awatobi......... resemblance of, to Lalakoiiti-.......... Owakiil tiyo, derivation of................. Owakulti fraternity, ceremonies cele- Ipratedibyer ce es. 2.. se acee eee 23 Owakiiltt society, dance of, in Paliiliikonti. 50 Owanozrozro, appearance of, in Powamt festival: 2.2 2. <-- ose eepens cee 36 description! Of 2--e-s-seescnsee ose seees ae 88, 89 Owl. See Monwi. Paho. See Prayer sticks. Paiakyamt, appearance of, in dramatiza- tion of growth of corn.......-.. 93 in Hopi festivals.----.....: = 24 in picture of the Nakopan iNew. 117 association of, with Kaisale mana 120 Painting opi skill tne sense sens eee 13,15 | katcina, Hopi fears about .............- u Paintings, appearance of, in Powami festi- Alber bee abenabernscncecdsos 81 ! 2 Page Pakab clan, ceremony of............ Boa 25, 26 Hopi katcinas derived from 125 introduction of Owakiilti by -. 58 introduction of Teanatiinto Walpi by... 54 serpent effigies kept in house of........ 51 Teanatvi introduced into Tusayan by Pakatcomo. Seé Patki clan. Pakiokwik, description of. Pakwabi, description of...................- Palabikufia, description of................. 115 Palahiko mana, derivation of 125 escriptioniofee--seeenesdee see ee eee 118, 119 similarity of mask of, to that of Hopi = Calako mana..... 119 personations of, in Hopi festivals 55 Palakwayo, description of ......-.......... 7 personation of, in Powami. 32 Pahiliikon, association of, with S4 derivation of 124 description of . 87 effigiesiof.-.----. 50, 51 Walpi ceremonies performed at home Paliiliikonti, appearance of Hahai wiiqti in 68 application of name corn-planting to .. 52 description of katcinas appearing in occasional ceremonies connected with. 48-50 variation in .. Palufia hoya, derivation of descrip tionio hee css. ee -oeean- eee worship of... Pamirti, celebration of advent of Zuni --- 16,87-95 katcinasin< --ss-cssn et ene eae 57 ceremony of, led by Pautiwa........... 59 descrip tioniofi-5 ee -seeeeeeeeeees 21, 26-29, 59 fraternities taking part in.............- 23 Hopi festival 24 katcinas appearing in 16 personation of Sio Humis taamfd in -... 64 DUTHOSelOhiea. reese eens eee eee 16 significance of introduction of Tcak- Af bay: I he Der ee 62 Pamiiryawt, ceremonies celebrated in..... 21 Panwi, description oface-s-1seeceteemeee oe 102 Paparo, altruism otis... s-s-ss22-- sense ee xxvii Conquestof matureibye-.- 2.22. -2ee- XXxviii Paper bread, appearance of, in pictures of Hopi kateinas=.-- -2sssc-5 se eee 115 in representation of Teutekutt..... 67 use of, in Hopi foot races....--.....-.-. 114 Paraphernalia used in Paliiliikofiti ....-... 50, 51 Parrot feathers, appearance of, in Hopi PIChUIES assoc cases eee eee 69, 70, 92, 95, 98, 100, 105, 106, 112, 120 Paski description Ofe.. - css2ce-sseseseee ses 117 Patagonia, researchesini <3 9-<25 5 jean ee xii Patcosk descriptlontotes sc. =.-eeree eee ere 99 Patki, Ahtlani, the returning sunof the... 122 introduction of Aflya kateinas by.-..--. 45 Patki clan, affiliation of, with Walpi.....-- 29 altanini house: Ol=secs 2 a esceeeeeeeee 29 dramatization of return of ancients of . 16 Hopi katcinas derived from..........-. 124 participants in Tawa Paholawh mem- DOTS: Oleace access eee sea 31 INDEX 353 Page Page Patki clan, prayer-stick-making at the old Planting katcina. See Paski. OURO Uecmccwesae saiccees satis ae 31 | Planting stick, appearance of, in pictures throwing of meal at, by Pautiwa....... 26 of Hopi katcinas ............... 116 clans, introduction of Lalakofiti into use of, by Hopi katcinas-.<.--.......... 77 Musayar by the.;.<..25.ss.cs.. 58 | in Masaud ceremony 37 house of, entrance of Pamiirti proces- Plaza kiva of Hano, corn-planting in...... 52 BIOUPINLO sates an snide ssceeee cee 28 | Plumed Snake, consecration of Mofiwiva to. R4 OUSGIO fies sate ene enema mee 51 oo) || Pobabbadescriptiomole aassncse esse 1i1 serpent effigies kept in 51 | Pompin, Tewa name of San Francisco probable derivation of Aflya katcina CLOUDS oe ete eel sierar 105 and Zuni Kokokci from... e 94 | Porto Rico, field work in 1X Patszro, appearance of, in Soyalufia . . 25 ethnologie material from di XII GescriptiomiOber..c s-2sa5. ces cnecceese 3 80 | Potato, wild, the first of vines to grow ..... 226 personation of, in Powamt-............ 82 Pottery, Tusayan, excellence of painting on. 15 Patszro katcina, comparison of, with others. 81) |) Wows, Gerivation/ob-s-:---css esses cease. eee 125 Pann, GeseripliOmOfeecsce se -easlciseecuce cee 116 Powamd, appearance of Wupamau in...... 91, 92 Pautiwa, appearance of,in Powamfti festi- | application of name Bean-planting to 52 val. 36 | advent of ancients of Katcinas clans 57 connection of, with Pakab clan ........ 25 bird dances in 25 god derivationioh-sasess: sees ecca scene 125 GeSCriplloniOfees passes me 22, 31-39, 84, 85 description of picture of 59 | duration of 20 personation of, in Pamiirti......... 26,27 | fraternities taking part in 23 personators from Tcivato kiva led HOpISeShIV all teens eee ste eeoies 24 DY saeco sas actos Sas seo iewecscees 48 katcinas appearing in.................. 67 resemblance between symbolic de- participation in Powamii festival by ... 67 sign of, and that of Cipikne.... 60 | resemblance of, to Pamiurrti ...........- 26 Pavaoakaci. See Moisture tablet. TEtUnM Of An Ue OM essere ese oneneeee 122 Pawik, appearance of, in Soyalufia ........ 25 AIP TIP CANCE Ole seeeaeasenee eile 16 derivation of 125 Variation) 22s csee. co sans ccs crajerna's cc's 19 description of... ae 78 Powamiu katcinas, festival of. 38 personation of, at Nacab kiva in 1893 .. 50 | Powamiiryawt, Hopi ceremony in......... 22 in PamMiUntisens osemsceeee sc cac ae ee eces. 575) Powell, J. W:, field work of-~--.--. 20. 52.- X, XIII Pawnee Hako ceremon sociological studies of a 2. record obtained of work of, in comparative philology .... xxX1II Payne, E. J., on changes in languages. 18 | Prayer offerings, custom of making, in Hopi Phallic emblems, appearance of, in repre- festivals: see ceecs cae ceccaenaece 77 sentations of Hopi katcinas. 72-74 | Prayer sticks, made by Flute chief in 1900. 29 Phallic proceedings among the Hopi, sig- making of, in winter J.akone Paholawt. 39 mificancelOf-: << 2. 222s2s5acs05c0. o4 use of, in Hopi ceremonies. 30,31, 53,55, 57, 93 Pictures of katcinas, arrangement of-....... 18 | Praying, custom of, in Hopi festivals ...... 58, 54 Gescriphioniofs- Sssee sense ose eesscanee 59 | in Pamiurtiestivalie: 22. 02-c- se -= 28 employment of Hopis to draw. 13 | Priest fraternities, Hopi, association of, with purpose of ae 15 masked katcina observances... 24 variationsin, made by different persons. 59 MaAMeS | Offs... soos s2-necseceeeceescss = 23 Pigments used by Hopis in painting ka- Priests. See Frateruities. tCiman pictures en ae