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FORTY-THIRD 
ANNUAL REPORT OF THE 


>. BUREAU OF 
AMERICAN ETHNOLOGY 


TO THE SECRETARY OF THE 
SMITHSONIAN INSTITUTION 


1925-1926 


UNITED STATES 
GOVERNMENT PRINTING OFFICE 
WASHINGTON 


1928 


ADDITIONAL COPIES 


OF THIS PUBLICATION MAY BE PROCURED FROM 
THE SUPERINTENDENT OF DOCUMENTS 
U.S.GOVERNMENT PRINTING OFFICE 
WASHINGTON, D. C. 

AT 


$2.75 PER COPY 


LETTER OF TRANSMITTAL 


SMITHSONIAN INSTITUTION, 
BuREAU OF AMERICAN ETHNOLOGY, 
Washington, D. C., September 15, 1926. 
Srr: I have the honor to submit herewith the Forty-third 
Annual Report of the Bureau of American Ethnology for 
the fiscal year ended June 30, 1926. 
With appreciation of your aid in the work under my 
charge, I am 
Very respectfully, yours, 
J. WALTER FEWKEs, 
Chief. 
Dr. CHARLES D. WALCOTT, 


Secretary of the Smithsonian Institution. 
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CONTENTS 


REPORT OF THE CHIEF 


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MDECLAIETESCAT CH Cx ey xem eee ee pie aha Nae ea Be 
Hditorialnworks and pupa ONS ses = == a= ae we ae ee ee eee 
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@ollections===-=-—= —-+-- = ee ee ee ae ee ee 
IPRODeR tee ae ee ae eee eae seems Bos Ee ee ee ae a 
Miscellancouss2— 25-26) o es ee ean =— Os ee aN See 


ACCOMPANYING PAPERS 


The Osage Tribe: Two Versions of the Child-naming Rite, by Francis La 

RCS CHC awe = eae i a ete ae oe a eae ene ee eae eae eee eee 
Wawenock Myth Texts from Maine, by Frank G. Speck__------------- 
Native Tribes and Dialects of Connecticut, a Mohegan-Pequot Diary, 

bypiiran ke Gens pecksae. seme ase a ee ne eee ee Pee ee 
Picuris Children’s Stories, by John P. Harrington and Helen H. Roberts_ 
Troquoian Cosmology—Second Part, by J. N. B. Hewitt__-_-_-_-_-_--- 


Indexsae sas 2 eee ee eos 


23 
165 


199 
289 
449 


821 


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avr - dough daw al : 
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he : : iwalE UY bade bjoontt—ypolamecn) 


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REPORT OF THE CHIEF 


FORTY-THIRD ANNUAL REPORT 


OF THE 


BUREAU OF AMERICAN ETHNOLOGY 
J. WALTER Frewxes, Chief 


The operations of the Bureau of American Ethnology 
during the fiscal year ended June 30, 1926, were conducted 
in accordance with the act of Congress approved April 22, 
1925, making appropriations for sundry civil expenses of the 
Government, which act contains the following item: 

American ethnology: For continuing ethnological researches among 
the American Indians and the natives of Hawaii, including the exca- 
vation and preservation of archewologic remains, under the direction 
of the Smithsonian Institution, including necessary employees and 
the purchase of necessary books and periodicals, $57,160. 

In pursuance of the requirements for the excavation and 
preservation of ruins contained in the above item, consid- 
erable work has been done in the region near Flagstaff, 
Ariz. Arizona shows many evidences of a prehistoric abo- 
riginal population and is a State particularly favorable to the 
study of prehistoric ruins. Thus far very few ruins have 
been excavated in northern Arizona and very scanty material 
has been obtained for a study of the objects illustrating the 
former culture of this region. 

Research in this line was inaugurated by the bureau in 
1907 at Casa Grande and has been continued in successive 
years at the Mesa Verde National Park, Colo. Formerly 
walls of ruins were destroyed in the search for small speci- 
mens, such as pottery, and thus work of great archeological 
value was lost. In such a case the institution represented 
by an archeologist who willfully destroys walls to obtain 


pottery or other artifacts becomes little more than an organ- 
1 


2 BUREAU OF AMERICAN ETHNOLOGY 


ized pothunter. The method adopted by some institutions 
of burying the walls after objects have been extracted from 
the rooms, while intended as a means of preservation, is not 
satisfactory. The Bureau of American Ethnology, however, 
when the walls are not so mutilated that they can not be 
repaired, has endeavored to preserve them for future students. 


SYSTEMATIC RESEARCHES 


The chief of the bureau has headed an expedition to 
determine the western extension of the pueblo area in Ari- 
zona, where comparatively little attention had been given 
to the character of the sedentary life of the Indians in pre- 
historic times. This includes the region west of the Little 
Colorado River which is archeologically a terra incognita. 
The site chosen by the chief to be excavated is situated 
about 6 miles from Flagstaff on the National Old Trails 
Highway. The work was begun on May 27 and was 
unfinished at the close of the fiscal year. 

As a result of this excavation there has emerged from the 
ground near Elden Mountain a rectangular building meas- 
uring 145 by 125 feet, containing nearly 40 rooms and a 
large kiva, from a study of which a good idea can be obtained 
of the aboriginal architecture of this neighborhood. The 
building was a compact community house, in places two 
stories high, whose upper walls, judging from the amount of 
stones found in the rooms, were formerly 4 or 5 feet higher 
than at present. No walls were visible when the work began, 
but the earth has been removed and they now rise to a height 
of from 4 to 10 feet. 

The rooms are comparatively large and compactly united 
without any visible outside entrances, being formerly entered 
by ladders and a hatchway in the roof. No windows or 
lateral doorways are visible in the walls now standing. In 
order to protect this large building from the elements its 
walls have been repaired where necessary and their tops 
covered with Portland cement to prevent erosion. 

The most striking result of the work has been the accu- 
mulation of a large collection of characteristic pottery from 
the two cemeteries which were discovered a short distance 


ADMINISTRATIVE REPORT 3 


from the northern and eastern walls and which extended over 
a considerable area, but never very distant from the pueblo 
itself. A number of skeletons were found, some of which 
were nearly perfect, but many were more or less fragmentary. 
Several of these skeletons have been brought back for the 
study of specialists. They appear to have artificially 
deformed skulls. There was no common orientation, al- 
though a majority were interred with heads to the east. 

The distinction of the kinds of pottery would naturally be 
reserved for a more complete report, which will appear later. 
As a rule, however, the number of varieties was rather limited 
and there were very few intrusions from outside, all of which 
goes to show the ancient character of the ruin and the isola- 
tion of its people from others in the southwest. The typical 
specimens of pottery may be grouped under a few charac- 
teristic types. Perhaps the most abundant is colored dull 
red on the exterior with glossy black interior. The exterior 
surface is corrugated or smooth. From its abundance this 
type may be known as the Flagstaff ware. It is never 
decorated with painted designs. A more striking type is 
white with black decorations, mainly geometrical figures, 
which is widely distributed in Arizona. There occur also a 
few specimens of red ware with black interiors, which bear 
indubitable evidence of having been derived from the settle- 
ments on the banks of the Little Colorado or near Tuba City. 

The forms of the Elden Pueblo pottery are food bowls, 
ladles, dippers, vases, mugs, and ollas. Several very charac- 
teristic pieces of the black and white ware are effigy forms. 
There occur remarkable bracelets made of clam shell (Pectwn- 
culus) with incised ornamentation from the Pacific coast, 
and there are ornamented bone objects, which may be 
mentioned among the rare specimens. Turquoise beads and 
shells, which when strung formed strands of a necklace 
several feet in length, were sifted out of the soil found near 
the necks of skeletons. There were undoubted examples of 
shells set with turquoise mosaics, but they were more or less 
damaged by long presence in the ground. Stone implements 
were excavated more commonly in the rooms of the building, 


4 BUREAU OF AMERICAN ETHNOLOGY 


and there were several different forms of paint grinders which 
enrich the collection. There is nowhere a larger or better 
collection from Arizona than that excavated from Elden 
Pueblo. 

One of the most significant discoveries at Elden Pueblo 
was a room called the kiva, or ceremonial chamber, about 
midway in the length of the ruin on its east side. The kiva 
has thus far not been described from the Flagstaff area and 
its existence has been denied in the ruins of this area. 

The kiva of Elden Pueblo is very large and rectangular in 
form with round corners. It is partly subterranean and has 
a banquette extending wholly around the wall of the room. 
It also has a ventilator opening externally in the east wall, 
peculiarities which occur in the ruins at Marsh Pass and else- 
where in northern Arizona. It thus appears that the leg- 
end of the modern Hopi that certain of the Hopi clans for- 
merly lived on the San Juan and its tributaries is not fanciful, 
but that what they recount of the southern migration of 
these clans before they settled on their present mesas is sup- 
ported by archeological evidences in architecture as well as 
ceramics. 

Several Hopi visitors retold their legends, published by the 
chief many years ago, that the ruins under Mount Elden were 
settlements of the Hopi in their ancient migrations, and as 
far as it goes the archeology of Elden Pueblo supports these 
legends, which are sometimes very vague, differing some- 
what in minor particulars. These legends differ in the names 
of the Hopi clans that lived at Elden Pueblo, but the Snake, 
Badger, and Patki are all mentioned as former inhabitants. 

The particular claim of this pueblo for popular consider- 
ation is that it is easily accessible and not far from the city 
of Flagstaff. It bids fair to be visited in the future by many 
tourists who now pass through northern Arizona to visit its 
attractions, such as the Grand Canyon and the great bridges, 
and to attend the ceremonial survivals of the ancient religious 
rites of the Hopi. The number of visitors to Elden Pueblo 
during its excavation was very large and consisted not only 
of a large number of residents of Flagstaff but also of tourists 
from distant States. 


ADMINISTRATIVE REPORT 5 


Before commencing the archeological work, the chief, as- 
sisted by Mr. John P. Harrington, ethnologist, cooperated 
with Mr. J. O. Prescott, of the Starr Piano Co., Richmond, 
Ind., in the recording of some Hopi songs. Through the 
kindness of the Office of Indian Affairs, four of the older Hopi 
were brought from Walpi to the Grand Canyon, where 11 
katcina songs were recorded. It was particularly fitting 
that the records were made at the Grand Canyon, as it holds 
such a prominent position in Hopi mythology. 

The chief was also assisted in the archeological work by 
Mr. Harrington and by Mr. Anthony W. Wilding, stenog- 
rapher. Their assistance was invaluable and did much to 
make the field work a success. 

During the past year the bureau has had in the field a 
larger number of investigators than in any previous year 
during the last decade. Field work has been done in var- 
ious parts of our country, from Alaska to Florida, and while 
the line of research has in some instances been more or less 
limited in its nature, the total results have brought into the 
office much new data regarding the Indian life and a larger 
number of specimens illustrative of it than has resulted 
from field work in comparatively recent years. 

It is recognized by the chief that the time that can be 
devoted to rescuing data regarding the life and habits of 
the American Indians is more or less restricted—that is, 
Indian culture is rapidly fading away and is doomed in a 
short time to utter extinction. While this is true of ethno- 
logical data it is not necessarily true’ of archeological material. 
In fact, the antiquities of our country belonging to the past 
of the Indian are yearly attracting more and more attention, 
and in order to keep pace with this interest the bureau has 
taken up in its field work a considerable proportion of 
archeological problems. 

At the beginning of the fiscal year Mr. J. N. B. Hewitt, 
ethnologist, took up anew the work of transliterating, 
amending, and translating the Chippewa text of The Myth 
of the Daymaker, by Mr. George Gabaoosa, and also that 
of an Ottawa version of a portion of the Nanabozho cycle 
of myths by John L. Miscogeon. 


6 BUREAU OF AMERICAN ETHNOLOGY 


In October Mr. Hewitt began the work of reclassifying 
and recataloguing the linguistic, historical, and other ethno- 
logical manuscripts in the archives of the bureau. In this 
work he was assisted by Miss Mae W. Tucker. The card 
index consists of 2,924 items, with approximately 6,150 
cross-reference cards. 

During the fiscal year Dr. John R. Swanton, ethnologist, 
made final additions to his papers on the ‘‘Social Organiza- 
tion and Social Usages of the Indians of the Creek Confed- 
eracy,”’ “Religious Beliefs and Medical Practices of the 
Creek Indians,” and “ Aboriginal Culture of the Southeast. ”’ 
These papers are now going through the press. He has also 
finished the scientific editing of a paper on the “Trails of 
the Southeast,’’ by William E. Myer, which, with those just 
mentioned, is to appear in the Forty-second Annual Report. 

With the help of Miss Mae W. Tucker, stenographer, 
Doctor Swanton made a considerable advance in compiling a 
card catalogue of the words of the Timucua language pre- 
viously extracted from missionary publications of the Spanish 
fathers, Pareja and Movilla. 

Doctor Swanton also continued his investigations bearing 
on the aboriginal trail system of North America. 

Dr. Truman Michelson, ethnologist, continued — his 
researches among the Algonquian Indians of Iowa, concen- 
trating on the gens festivals of the Fox Indians, especially 
those of the Thunder and Bear gentes. He also revised in 
the field the list of Fox stems incorporated in the Fortieth 
Annual Report of the’ bureau. In August he went to 
Odanah, Wis., to gain further first-hand information on 
the Ojibwa Indians, and enough material was secured to 
show decided dialectic differences from the western Ojibwa 
dialects. The social organization of the Ojibwa is relatively 
simple as compared with that of the Foxes, and the various 
gentes lack rituals peculiar to themselves, in sharp contrast 
with Fox customs. At Baraga and L’Anse, Mich., Doctor 
Michelson located one Stockbridge (Mahican) family in the 
vicinity, but unfortunately none spoke their native language. 
The Ojibwa dialect, though not identical with that spoken 
at Odanah, is closely allied to it. He also made a pre- 


ADMINISTRATIVE REPORT G 


liminary survey of the Ojibwa, Ottawa, and Potawatomi, 
finding that the various languages still persist and that their 
ethnology is better preserved than might be expected. 

Doctor Michelson returned to Washington on September 
19, when he prepared for publication by the bureau two 
papers on sacred packs of the Fox Indians and their appur- 
tenant gens festivals, one called A‘peniwiini* belong- 
ing to the Thunder gens; the other, Sagima'kwiiwa, belong- 
ing to the Bear gens. Doctor Michelson also completed 
typewriting the English translation and Indian text of a 
Fox sacred pack belonging to the Thunder gens formerly 
in possession of Pyatwaya. A fuller text than this on 
Pyatwaya’s pack, written in the current syllabary, was 
restored phonetically, as was the Indian text on the Thunder 
Dance of the Bear gens, a complete version having been 
obtained. 

Mr. J. P. Harrington, ethnologist, was engaged during 
the fiseal year in the important work of rescuing what can 
still be learned of the vanishing culture of the Mission Indians 
of California. Work was continued at ruined village sites 
of the Santa Ines, Ojai, and Simi Valleys, and at several of 
these sites extensive excavations were made, revealing an 
earlier and later coast Indian culture. Pictographs were 
discovered and photographed, and also many rocks who 
were “first people” and petrified and figure in Indian legends 
still extant. Spirit footprints on the rocks, both of moc- 
casined and bare feet, made by these “first people’’ when the 
earth was still soft and muddy, were found at several places 
and photographed. At San Marcos the bowlders on a hill- 
side represent the warriors of a mythic battle; some are 
standing with the blood from wounds running down their 
sides, seen as stains on the rock. A curious medicine rock 
was also visited, the size of a man and standing erect and sur- 
rounded at least at the present time by a bunch of opuntia 
cactus which keeps the curious at a respectful distance. At 
Rincon were photographed a couple of tall bowlders which 
stand 6 feet apart. To have good luck in hunting, so that 
one would be able to jump successfully among the rocks in 


8 BUREAU ‘OF AMERICAN ETHNOLOGY 


the mountains, it was the custom for Indian boys to spring 
from one to the other of these bowlders. They also were 
called ‘‘medicine.’’ 

Mr. Harrington also discovered at Rincon the ruins of 
a medicine house formerly used by the island wizards for 
secret ceremonies. An enormous bowlder is supported on 
several rocks forming a natural cave, still smudged on the 
interior by the smoke of ancient fires. In front of this 
chamber on the east is a circular corral or parapet 18 feet 
in diameter and rising to a height of 3 feet. From the top 
of this stone wall rafters had formerly extended to the roof 
of the cave chamber, and on these thatch had been placed. 
It is believed by the Indians that if a person comes upon 
this place by mistake, thunder, lightning, and rain will 
immediately result. 

The construction of a Mission Indian house by one of the 
few survivors who still know how to make them was next 
attempted under the direction of Mr. Harrington, and an 
excellent series of photographs was obtained, showing the 
house in all the successive stages of building. The jacal is 
slightly elliptical in shape with the door, less than 4 feet 
high, at one end. Door leaves, both of woven tules and of 
jarilla, were constructed. The diameter of the structure 
is 13 feet and it is only 7 feet high, with an unduly ample 
smokehole at the top. 

Postholes a step apart and the same distance in depth 
were dug with a short bar of willow, the earth being scooped 
out with the hand. Tall and slender willow poles were 
selected with the greatest care from a place where the 
growth was thick. These poles were burnt down. Eight 
of them were first erected in the postholes, forming a Greek 
cross. Opposite pairs of poles were then arched and lashed 
together with yucca tyings. Only after the complete frame- 
work of uprights had been constructed were the “‘latas”’ 
or horizontals lashed on at intervals of a foot apart. On 
these a thick thatching of deerbrush was sewed, the bottom 
layer being stem down but all the higher layers tip down, 
the inverted leaves better shedding the water. The sew- 
ing was done with yucca shreds, using a great needle of wood 


ADMINISTRATIVE REPORT 9 


ealled ‘‘raton’”’ in Spanish, which is poked through the 
thatch; the sewing was performed by two Indian workers, 
one outside and one inside. 

An expedition to the Cafiada de las Uvas proved rich in 
discovery along several different lines. At several of the sites 
the old hut circles could still be traced on the surface of the 
ground and proved that our recently constructed house was 
about normal size. The old fireplaces in the center were also 
discovered. 

Special attention was given by Mr. Harrington to the site 
of the old rancheria of Misyahu. This place resembles a 
giant citadel when viewed from down canyon. A great rocky 
hill was completely covered with wigwams, 12 to even 20 feet 
in diameter. At the base of the cliff a strong flowing spring 
bursts forth from an otherwise dry arroyo, 75 feet below the 
Indian city. It was discovered that the Misyahu cemetery 
has unfortunately been washed away by the freshets of the 
arroyo. Chorty village was located, also Sikutip, a mile 
distant. Four large springs with pictographs traced on their 
rocky walls were located in the vicinity of Choriy. At 
Sikutip the Indian huts were formerly clustered at the south- 
west border of the cienega. 

In May Mr. Harrington proceeded to Flagstaff, Ariz., where 
he assisted in bringing four Hopi singers to the Grand Canyon 
for the purpose of recording their songs. At Flagstaff, 
Mr. Harrington also assisted the chief in the excavation of the 
Elden Pueblo ruin. 

During the fiscal year Dr. Francis La Flesche, ethnologist, 
was engaged in classifying the personal names of the full- 
blood members of the Osage tribe according to their places in 
the various gentes that comprise the tribe. Each name refers, 
cryptically, to the origin story of the gens to which it belongs. 
Thus, the name Star-radiant is itself meaningless until some 
one who is versed in the tribal rites explains that it refers to 
the story of the people who, when they came from the blue 
sky to earth, came suddenly upon a stranger whose dignified 
appearance and bearing immediately struck them with awe 
and reverence. When the people asked ‘“‘ Who art thou”’ the 

19078°—28 


2 


10 BUREAU OF AMERICAN ETHNOLOGY 


stranger replied, “I am Star-radiant who has brought for you 
from the starry regions, Peace and Brotherly Love.” This 
and other star names belong to the Wa-tse-tzi (People of the 
Stars) gens, in whose keeping are the House of Refuge and the 
Fireplace of Peace. The meaning of the name Pi-si (acorn) 
is also obscure until it is explained that it points to the story 
of the people of the Tsi-zhu gens and subgentes, who when 
they came from the sky to the earth, alighted upon seven red 
oak trees. The alighting of the people on the tops of the 
trees sent down showers of acorns, and a voice spoke, saying, 
“Your little ones shall be as numerous as the acorns that fall 
from these trees.’”’ About 1,991 gentile names have been 
recorded, covering 83 pages. The translations of the names 
are yet to be made. 

Doctor La Flesche also spent three weeks’ time assisting 
Mr. DeLancey Gill, illustrator, in classifying negatives of 
photographs of Ponea, Omaha, and Osage Indians. 

A vocabulary of the Osage language has also been started 
by Doctor La Flesche and Dr. John R. Swanton. So far some 
3,000 or more words have been recorded with translations. 


SPECIAL RESEARCHES 


The research in Indian music by Miss Frances Densmore 
during this fiscal year has been marked by the collecting and 
developing of extensive material among the Menominee of 
Wisconsin, and the completion of the book on Papago music 
which is now ready for publication. The proof of the book 
on “The Music of the Tule Indians of Panama” was read, 
and the text of ‘‘Pawnee Music” (apart from analyses) was 
retyped, putting it in final form. 

The titles of the manuscripts furnished to the bureau dur- 
ing the fiscal year are as follows: “‘Songs connected with 
ceremonial games and adoption dances of the Menominee 
Indians,” ‘Menominee songs connected with hunting bun- 
dles, war bundles, and the moccasin game,” ‘‘ Menominee 
songs connected with a boy’s fast, also dream songs, love 
songs, and flute melodies,’ ‘‘Dream dance songs of the 
Menominee Indians,” ‘‘Songs used in the treatment of the 


ADMINISTRATIVE REPORT lt 


sick by Menominee Indians,” and ‘‘Menominee war songs 
and other songs.”’ 

The Menominee Indians have been in contact with civili- 
zation for many years, but retain their old customs to a 
remarkable degree. Miss Densmore attended a meeting of 
their medicine lodge (corresponding to the Chippewa grand 
medicine), at which two persons were initiated. She wit- 
nessed the ceremony for about four hours, listening to the 
songs, and presented tobacco, which was received in a cere- 
monial manner. She was also present at a gathering where 
a lacrosse game was played ‘“‘in fulfillment of a dream,” and 
witnessed the similar playing of a ‘“‘dice and bowl” game by 
a woman who had dreamed of the “four spirit women in the 
east’”’ and been instructed by them to play the game once 
each year. 

The songs of the dream dance received extended considera- 
tion, the dance having been witnessed in 1910. 

Among the interesting war songs were those connected 
with the enlistment and service of Menominee in the Civil 
War, with the songs of the charms (‘‘fetiches’’) by which 
they believed that they were protected. Songs of the war- 
fare against Black Hawk were obtained, and one very old 
war song with the words ‘“‘The Queen (of England) wants us 
to fight against her enemies.” 

Mr. Gerard Fowke, special archeologist, was engaged for 
three months, February to April, in making a survey and 
explorations of a group of aboriginal remains near Marks- 
ville, La. The works consisted of 3 inclosures, 20 mounds, 
8 lodge sites, and several village sites, extending a distance 
of 2 miles along the bluff overlooking Old River and in the 
bottom land bordering that water course. Eight of the 
mounds are of the flat-topped, domiciliary type; the others 
are conical or dome-shaped, usually classed as burial mounds. 
Six of the last were fully excavated. Two of them contained 
evidence of many interments; two were house sites indicating 
at least three periods of construction; the remaining two 
yielded nothing that would show the reason for their build- 
ing. All were singularly barren of contents. Only traces of 
bones were found in the graves. The manner of construc- 


12 BUREAU OF AMERICAN ETHNOLOGY 


tion of these mounds and the methods of burial were of a 
character which differentiates them from any other that have 
so far been reported to the bureau. They do not seem to 
belong with those to the east of the Mississippi, or with 
those which are so numerous to the westward. 

A full report, with map and illustrations, has been 
prepared. 

During the months of April, May, and June, Mr. H. W. 
Krieger, curator of ethnology of the National Museum, was 
detailed to engage in field work for the Bureau of American 
Ethnology. He was authorized by the chief of the bureau 
to proceed to Walla Walla, Wash., and vicinity for the pur- 
pose of studying the archeology of the upper Columbia 
River Valley, thence to proceed to southeastern Alaska to 
undertake the restoration of Old Kasaan, a national monu- 
ment on Prince of Wales Island 

A careful inspection was made of the various collections 
of archeological material gathered by members of the Colum- 
bia River Archeological Society at Walla Walla, Wenatchee, 
Quincy, and other points in the State of Washington. 

Accompanied by Mr. H. T. Harding, a local archeologist, 
who had spent over 20 years in archeological investigations 
along the upper Columbia, a reconnaissance was undertaken 
from The Dalles, in Oregon, to Wenatchee, Wash., for the 
purpose of plotting a map of the known archeological sites 
and selecting likely stations for excavation. The old Indian 
camp site at Wahluke Ferry, located at the extreme southern 
extent of the big bend of the Columbia, was selected as the 
most promising. There were no traces of previous disturb- 
ance by curio hunters. The ruins of the old Indian camp 
site and the cemetery near by yielded several hundred 
objects, most of which had been placed in the group burials 
as ceremonial offerings accompanying the cremation form ot 
burial. No objects were found in the more deeply placed 
graves where no cremation practices had been observed. 

The restoration of the national monument of old Kasaan, 
southeast Alaska, has long been the ambition of the chief ot 
the bureau, but conditions at this unique old Haida village 


ADMINISTRATIVE REPORT 13 


were found to be very discouraging. Rainfall reaches a 
total of 235 days annually at the town of Ketchikan on Revil- 
lagigedo Island near by, and the process of rotting and dis- 
integration is practically continuous throughout the year. 
Many of the fine old carvings on the totem poles and memo- 
rial columns still standing are either partially or entirely 
obliterated, while every house in the village has either fallen 
into decay or was burned in the recent fire which destroyed 
the major portion of the village. The house (“big doings’’) 
and the totem pole erected by the former Haida chief Skay-al 
are among the objects consumed in this fire. 

Several of the house sites at Old Kasaan, Tongass, Village 
Island, and Cape Fox village were excavated in an attempt 
to determine the relative age of the settlements of extreme 
southeastern Alaska. But few objects were obtained which 
might indicate a culture older than the Hudson Bay Co. 
post at Fort Simpson, British Columbia, or the Russian 
settlement at Sitka, Alaska, on the north. The few poles 
worthy of restoration at Old Kasaan were scraped and rotted 
wood was removed. The tall alder brush was cut from the 
immediate vicinity of the poles. Information relative to 
house, totem, and place names was obtained from a few 
survivors of the old village still living either at Wrangell, 
Ketchikan, or the recently established Indian village of 
New Kasaan, about 40 miles from the old abandoned village. 

Upon returning to the United States, the task of complet- 
ing the map of archeological sites on the upper Columbia 
River to the Canadian border was completed. Excavation 
was undertaken at eight different stations along the river 
between Wenatchee, Wash., and the mouth of the Okanagan 
River. 

Mr. Henry B. Collins, jr., assistant curator of ethnology 
of the National Museum, was detailed by the bureau to carry 
on archeological work in southern Louisiana and Mississipp1, 
a region in which searcely any work of this nature had pre- 
viously been done. A reconnaissance of the field was begun 
in April, first in southern Mississippi, where a number of 
mounds were examined, and then along the low-lying Gulf 


14 BUREAU OF AMERICAN ETHNOLOGY 


coast of Louisiana. Many earth mounds and shell heaps 
were found throughout this latter region, indicating the exist- 
ence there in prehistoric times of an advanced culture of 
fairly uniform type. Particular attention was given to the 
21 mounds on Pecan Island in the lower part of Vermillion 
Parish. This part of Louisiana was occupied in historic times 
by the Attacapa, a cannibalistic tribe of comparatively low 
culture. The builders of the Pecan Island mounds, however, 
were apparently not Attacapa, but an earlier and more 
advanced people, who made an excellent type of pottery and 
who were skilled workers in stone, shell, and bone. The pres- 
ence in these Pecan Island mounds of native copper and 
galena, as well as slate and other kinds of stone not native to 
the section, indicates that at a very early date the Indians 
of lower Louisiana had trade relations with other tribes to 
the north and east. In addition to the cultural material col- 
lected, a number of undeformed skulls were obtained from 
Pecan Island and these will be of particular value, since 
skeletal material from Louisiana is scarce. 

Upon completion of the work in Louisiana in the latter 
part of June, Mr. Collins proceeded to eastern Mississippi 
and located the sites of several of the historic Choctaw vil- 
lages and secured physical measurements on 72 living Choc- 
taw in the vicinity of Philadelphia, Miss. The latter phase 
of the work was in continuation of similar studies on the 
Choctaw begun in the summer of 1925, and was made pos- 
sible by an appropriation from the American Association for 
the Advancement of Science. 

Dr. J. W. Gidley, assistant curator of vertebrate paleon- 
tology in the National Museum, was detailed to the bureau 
for a continuation of work begun in the summer in conjunc- 
tion with Amherst College, in exploring the fossil beds in the 
vicinity of Melbourne and Vero, Fla., for fossil bones and pos- 
sible human remains. Mr. C. Wythe Cook, of the United 
States Geological Survey, aided Doctor Gidley in a deter- 
mination of the geologic formation of the bed. Most of the 
work of this expedition was to verify the geological obser- 
vations of the previous expedition and to obtain if possible 


ADMINISTRATIVE REPORT 1135) 


more evidence on the subject. More than 100 specimens 
of fossil bones were added to the collection and some new 
forms were represented, the most important of which were 
fossil remains of a large extinct jaguar and teeth of an extinct 
species of Termarctos, a genus of bear living now in South 
America and having never been found before in North 
America. Several Indian mounds were visited and ex- 
amined, a survey was taken of the Grant mound, 14 miles 
south of Melbourne, and a plot made of the general struc- 
ture of the shell heap, burial mound, and connecting ridges. 
Doctor Gidley also visited some mounds near Sarasota that 
had been reported to the bureau, but found that they had 
been dug into by curio hunters. He also examined the 
region at Lake Thonotosassa, 14 miles northeast of Tampa. 
Here he secured a few Indian artifacts that had been picked 
up by Mr. Samuel Conant. Mr. Conant also guided Doctor 
Gidley to an ancient workshop, which covers several acres and 
seemed to be a favorable location for future investigation. 

Dr. Ales Hrdli¢ka, curator of physical anthropology in 
the National Museum, was detailed to the bureau and sent to 
Alaska in May for the purpose of studying the archeology of 
Seward Island in the vicinity of Nome. As he did not reach 
the site of his work until the close of the fiscal year, a consid- 
eration of the results of his expedition is reserved until next 
year. 

EDITORIAL WORK AND PUBLICATIONS 

The editing of the publications of the bureau was continued 
through the year by Mr. Stanley Searles, editor, assisted 
by Mrs. Frances 8. Nichols, editorial assistant. The status 
of the publications is presented in the following summary. 


PUBLICATION ISSUED 


Fortieth Annual Report—Accompanying papers: The Mythical Ori- 
gin of the White Buffalo Dance of the Fox Indians; The Autobi- 
ography of a Fox Indian Woman; Notes on Fox Mortuary Cus- 
toms and Beliefs; Notes on the Fox Society Known as ‘‘Those 
Who Worship the Little Spotted Buffalo;”’ The Traditional Origin 
of the Fox Society Known as “The Singing Around Rite,” by Tru- 
man Michelson. 664 pp., 1 pl., 1 fig. 


16 BUREAU OF AMERICAN ETHNOLOGY 


PUBLICATIONS IN PRESS OR IN PREPARATION 


Forty-first Annual Report—Accompanying papers: Coiled Basketry 
in British Columbia and Surrounding Region (Boas, assisted by 
Haeberlin, Roberts, and Teit); Two Prehistoric Villages in Middle 
Tennessee (Myer). 

Forty-second Annual Report—Accompanying papers: Social Organ- 
ization and Social Usages of the Indians of the Creek Confederacy ; 
Religious Beliefs and Medical Practices of the Creek Indians; 
Aboriginal Culture of the Southeast (Swanton); Indian Trails of 
the Southeast (Myer). 

Bulletin 82.—Archeological Observations North of the Rio Colorado 
(Judd). 

Bulletin 83.—Burials of the Algonquian, Siouan, and Caddoan Tribes 
West of the Mississippi (Bushnell). 

Bulletin 84.—Vocabulary of the Kiowa Language (Harrington). 


DISTRIBUTION OF PUBLICATIONS 


The distribution of the publications of the bureau has 
been continued under the immediate charge of Miss Helen 
Munroe, assisted by Miss Emma B. Powers. Publications 
were distributed as follows: 


Report volumes and separateses = oe 2.6 esses ees a= eee 5, 729 
Bulletinsrandtsepanstess a2. =a a= = ee ee ae eer 6, 582 
Contributions to North American Ethnology -------------- 33) 
Introductions? 44488-46)-U* sew ayes Ae ae eee 12 
Mascelllaneousspublicationsae == as ee = ee ee 637 - 
Totaleps ts 2t sits shes. Replies ees eee 12, 993 


As compared with the fiscal year ended June 30, 1925, 
there was an increase of 5,639 publications distributed. This 
was partly due to the fact that more publications were 
issued by the bureau than in the previous year and partly 
to the increase in demand for the works. 

Five addresses were added to the mailing list during the 
year and 37 taken from the list, making a net decrease of 32. 
The list now stands at 1,738 in addition to members of the 
staff of the institution and its branches. 


ADMINISTRATIVE REPORT AW 


ILLUSTRATIONS 


Mr. DeLancey Gill, illustrator, continued the preparation 
of the illustrations of the bureau. A summary of the work 
follows: 


Negatives of ethnologic and archeologic subjects_----------- 34 
Negative films from field exposures_____-__-_------------- 15 
Rortrammerativesyonundianse 2s 2 6 eee es hte ee 5 
hotopraphie: prince ts seitt = Suiys 22s Ea Ose ee weet 466 
Drawings prepared for book illustrations________________-~- 41 
Illustrations prepared for engraving (Bureau of American 

LDH eUAXe) Koy ear2))| ee ae ee tees SE nee ee See a 567 
Illustrations prepared for engraving (other Smithsonian 

TMS CUGUGT ORY DUO SUS) pee pe ee ee ee ee 681 
1B overR GTS” [OOO IRS We a See eee a ee eee 635 
Edition prints of colored plates examined at Government 

Hrimitin o4@ fice ye sae ee et wee ees ET pe Sele seeks 17, 000 


On the Ist of February, 1926, the services of a photographer 
were discontinued and the work was taken over by the 
photographer of the Smithsonian Institution in cooperation 
with the Bureau of American Ethnology. 


LIBRARY 


The reference library has continued under the immediate 
care of Miss Ella Leary, librarian, assisted by Mr. Thomas 
Blackwell. During the year 560 volumes were accessioned, 
and 200 pamphlets were received and catalogued; also 2,992 
serials, chiefly the publications of learned societies, were 
received and recorded. Of these, 155 were acquired by 
purchase, 207 by binding of periodicals, and the remainder 
through gift and exchange. The library now contains 26,661 
volumes, 15,712 pamphlets, and several thousand unbound 
periodicals. During the year there were sent to the bindery 
207 volumes. In addition to the use of its own library, 
which is becoming more and more valuable through exchange 
and by limited purchase, it was found necessary to draw on 
the Library of Congress for the loan of about 200 volumes. 
The purchase of books and periodicals has been restricted 
to such as relate to the bureau’s researches. Although 
maintained primarily as a reference library for the bureau 


18 BUREAU OF AMERICAN ETHNOLOGY 


staff, its value is becoming better known to students not 
connected with the Smithsonian Institution, who make 
frequent use of it. During the year the library was used 
also by officers of the executive departments and the Library 
of Congress. The library is greatly indebted to many 
private individuals for numerous donations of publications. 
Mention may be made of a collection given by Mrs. Safford, 
consisting of 50 books and one manuscript belonging to 
her husband, the late Dr. W. E. Safford. 

During the year the cataloguing has been carried on as 
new accessions were acquired and good progress was made 
in cataloguing ethnologic and related articles in the earlier 
serials. 

The library, among other respresentative libraries, is 
cooperating with the Library of Congress in checking up 
the ‘‘Union List of Serials of the United States and Canada,” 
compiled by the H. W. Wilson Co. This necessitates the 
checking up of our entire collection of periodicals. Con- 
siderable time has been given to this work. 


COLLECTIONS 


88232. Two plaster casts made by Mr. Egberts of an amulet sent 
to the bureau for identification by W. W. C. Dunlop, 
Codrington College, Barbados, B. W. I. 

90380. Two chert rejects, 4 potsherds, and 1 small arrow point 
found in a gravel pit about one-half mile west of the Grand 
River, near Prior, Okla., and presented to the bureau by 
Grant Foreman. 

90604. Archeological and skeletal material collected by H. B. 
Collins, Jr., at various localities in Mississippi during 1925. 
(78 specimens. ) 

90652. Collection of 44 archeological specimens from graves at 
Vantage Ferry, Wash., purchased by the bureau from 
Earle O. Roberts. 

90813. Collection of 8 stone and shell implements found by Charles 
T. Earle on the beach at Shaw’s Point, Fla., and presented 
by him to the bureau. 

91825. Collection of about 19 lots of human skeletal material col- 
lected in Florida by Dr. J. W. Gidley. 

92317. Archeological specimens collected in Louisiana by Gerard 
Fowke. (108 specimens.) 


ADMINISTRATIVE REPORT 19 


PROPERTY 


Furniture and office equipment were purchased to the 
amount of $750. 


MISCELLANEOUS 


Clerical.—The correspondence and other clerical work of 
the office has been conducted by Miss May 8. Clark, clerk 
to the chief. Mr. Anthony W. Wilding, stenographer, was 
engaged in taking dictation from the chief and in attending 
to various duties incident to the work in the main office. 
On May 15 he accompanied the chief to the field, acting 
as general assistant. Miss Mae W. Tucker, stenographer, 
was engaged in assisting Dr. John R. Swanton in compiling 
a Timucua dictionary and in assisting Mr. Hewitt in reclas- 
sifying and recataloguing the manuscripts in the bureau 
archives. Mrs. Frances 8. Nichols assisted the editor. 

Personnel.—Mr. James E. Connor, who received a tem- 
porary appointment as minor clerk February 4, to assist in 
the cataloguing of the archives of the bureau, was dropped 
from the rolls June 15, there being no further need for his 
services. 

Mr. Gerard Fowke was given a temporary appointment 
as special archeologist in the bureau from February 9 to 
June 30. 

Mr. Albert E. Sweeney, photographer, resigned January 
31. 

Respectfully submitted. 

J. WALTER FEWKES, 
Chief. 
Dr. CuarLes D. WatcotTt, 
Secretary, Smithsonian Institution. 


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ACCOMPANYING PAPERS 


21 


ft 


THE OSAGE TRIBE 
TWO VERSIONS OF THE CHILD-NAMING RITE 


BY 


FRANCIS LA FLESCHE 


MHtHT SpAeO ST 
“STA OWA CLI) cer 90 eons awe 


Pcie 


NLC om & | Ad sto A 


CONTENTS 


Introd uciionees nanan eae ae ne ee See eee nee 
Clnid arian gar GU as eee er ee eae Re ne eae 
Bintienames Of cneyhum a1 CNSas= ae see = = en eee ee ee 
suhetntsiathT ee sOnS== === sees = Se ae 2a oe ee ee eee 
he tirstunree Galph tersmee eee =e See ee en ee ee 
SAV BTA CS mee ee eae ee ee en ee ee pee ane 
Child-namingiritualiof-the bumar gens. = see ee ees 
Ceremony, of decorating the: Xo'-kas— 22-22 se 
ON O88 Wit Cl- Oo ae sein = a 5 en Soe See = eee ogee 
Wa’-tse-tsi and the Tsi’-zhu Wa-shta-ge gentes__ ________________ 
sie Ra‘ nen approachivo nthe whOuse) aa sa = sos = en ee oe 
eRe RW A= these CELE O 0 ype eee aa 
Zha’-zhe Ki-to™ Wi’-gi-e (name taking) -___________-_------_-___- 
Old-agesWillcpl-e2 Se fae eee ee oe oe ee ae eee ee 
Wis-pi-cxolsthem\Va-tSe-tsll Cense ee sae ee ne ee ee 
Wit 1-ev Ol ches bOWADCOD le == ames == see man ne eee ee ee ae ee 
HarthonamessanGe wil. -Pl-cs es sa = ae eee ee ee eee ee ee ee 
Wi’-gi-e of the Wa’-tse-gi-tsi (Wa-tse’-mo?-i") ____________________ 
Specialanstructious coiwthe;mothersss== as = see ae eee 
Origine Wil-ci-e.ofsthem lho -xexpensem a= aes ee ere ee 
Child-naming ritual of the Tsi’-zhu Wa-shta-ge gens________ __________ 
Certain gentes called to take part in the ceremony_____- __________ 
Wa-zho’-i-ga-the (Life symbol) Wi’-gi-e_-_________________________ 
The Xo’-ka ceremonially conducted to the child’s house____________ 
A life symbol sent to each of the officiating gentes_____-____-____- 
Gentes recite their wi’-gi-es simultaneously_______________________ 
The child is passed from gens to gens to be blessed________________ 
First child-naming wi’-gi-e of the Tsi’-zhu Wa-no® gens___________- 
‘Mheirentileshairecutvomenldren sees a= == aes ees Sees 
Hair cut of the Tsi’-zhu Wa-shta-ge gens___--------------------- 
Paraphrase of the wi’-gi-e of the Red Eagle gens______-___-__--__-- 
Wi'-gi-e of the Ni’-ka Wa-ko®-da-gi and the Tho’-xe gentes______-_- 
Honduesstonepersonaleagdornment == a= = ere es ee ee 
Ear perforating -__-__--_-_- eae 
[Kaf=no2sWit-pi-eui ne O53 oe uae sees ee = oe ee ee = 
stsha/—pe. Wa-tho2 andswi-pi-eran Osages. == 9222s ee ee ee 
Wha echeKi=to™ Wi'=pl-enm Osapes= === = = ee eee eee 
Zero =BWi-Pi-ciin: Osages- se ae eee ean. - os eee ae ee oe ee eee 
Wistezhori-ga-LhesWis-cl-exlnsOSapene amen. - = 5 =) een nee ee 
Thavezheviki-toz Wil -gi-eunOsages eae. -— Se eee ee eee ee 
Wa-zho!-i-ga-the.Wil-pi-einc Osage -=- == ee ee 
Native names sot Osage full bloods# 222 = =- = ae ee ne ee eee eae 
Names)of the gentes and subgentes.-==-sa===2 =o 222-2 ao 
Ws/-tse-tsl or) PO" ka Wa-shta-ge- — 22 eee nan ee ee ee 
iavel-ni-ka-shi-Cias a see ea os ee ee ee ee ee 


19078°—28——_3 


26 THE OSAGE TRIBE [ETH. ANN. 43 


Native names of Osage full bloods—Continued. Page 
Ho’ Teni-ka-shisea..s 2! 20 nF ee 130 
Ho?’ =ga U=ta-no2-dsi 52 ess eee os ce ee eee ee eee 132 
Wa-0a'=be. 2 84-22 S20 See ae ee eee eee 133 
[pgthoo!-g8). 2. 5-22 a5 = eee ee ee ee en ee 135 
Ho»'-ga Gthe=zhe. = 2. 8055.2 2a) ae ee 136 
Hoga (U-thusha-ge:._ 2 See tee eee eee 139 
O!sp08us 222 e oe eee oe ee cou ae oe oe ee eee 141 
I sba=tse sss 85s sete eset arses es oer nas aes eee ees. ONE 142 
Tsi'-ghur Wasn0® $2252 222552235 52252 sss eS eee 144 
Cis!-dse-a-¢thet2 *s "525 25s sersdoen. = 7 Fs2 Se ee ee ae 146 
Tsi’=zhu Wasshta-testss25 32s 2ascosrrer sess eee ee 146 
Tse-do'=casl™=dsets= 258252 29 sss sess a7 == eee ee 152 
‘Tse: Dhon-ka 52 *sSs8s> 2222 Sens os sass See ee Ses ee eee 153 
Mien’ so 22-2. sericeccecessore eo ell) to Teg ais 153 
Ho>’, I-niska-shi-pas= <2 552 rss 8e Ue Pe eee 155 
Ni‘-ka"Wa-kot-da-gits A2s= -2s 55552 ===> esheets Sas Sees ore 157 
Tholexe-ssse eons rs Sa Uae 8 Bee ei Os ee 8 160 


Pwd ee 


OIA MH 


ILLUSTRATIONS 


PLATES 


. Wa-xthi’-zhi (I=-gtho»’-ga (Puma) gens) __._._...._....-..---.--- 


Sho®’/-ge-mor-i" (Tsi’-zhu Wa-shta-ge gens)____________----------- 
Shell gorget and downy plume (Life symbols) _________-_---_-_-_-- 


. Wa-sho’-she (Ho*’-ga A-hiu-to" (Eagle) gens) __________________-__- 


Wa-tse’-mo"-i2 (Wa-ga’-be (Black Bear) gens)_-_____-_____-_-____- 


. a, War standard (Symbolizes the white swan). b, Tse’-wa-the root 


GNelumborlutes) susedforsftoode ss eee aa a ee ee 
Xu-tha’-wa-to"-i2 (Tsi’-zhu Wa-no® gens)_____------------------- 
ULADS LOrsby LO PACA ULV CS aera eats eee ae tee eye ee eae eee 


Moun Osarerchildrena mas se. == eee Se ee ee ee ee Le 
. Child’s hair cut of the Tho-xe and Ni’-ka Wa-ko®-da-gi gentes_____ 
. Men, showing hair cut of adult Osages___-----------_.----------- 
a Bone ean pertoravorsiandiexpanders= ss sese= se = == aaa ee 


TEXT FIGURES 


. Diagram showing places of gentes in the lodge_______-___--________- 


Symbolicirobesprepared forichildrens-- = == 25-22 oe ee 


. Chart of constellation Wa’-ba-ha (Ursa Major)______-_______________ 
a Chartioh fastha-pthi2, nbree Meer (in Orion)|----- -= 2 sese ee ee 


Totemic cut of. the|\Omaha boys’ hair. -__=-.---_==_-___2= 2 


. Symbolic hair cut of the Ho®’-ga gens__________-- SE ee rae 
. Symbolic hair cut of the Tsi’-zhu Wa-shta-ge gens________________-- 
. Hair cut of the Tsi’-zhu Wa-no® and the Wa-ga’-be (Black Bear) gentes_ 


27 


Page 
30 
30 
44 
44 
54 


54 
84 
84 
92 
92 
92 
92 


36 
54 
74 
74 
87 
89 
89 
92 


< 


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Paes 


ee So 
‘in Faw, = 
2s... 


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aes Le. — vice Guat teaW ji 
eabamory (eet Analll) etapa Wiel) tnd Hagens 
+e 


THE OSAGE TRIBE: TWO VERSIONS OF THE 
CHILD-NAMING RITE 


By Francis La FiescuHE 


INTRODUCTION 


The two versions of the Osage Child-naming Rite recorded in 
this volume were obtained with considerable difficulty, owing to the 
reluctance of the people to speak of the sacred rites that were for- 
mulated by the Ni’-ka Xu-be, Holy Men, of long ago. This un- 
willingness to speak of the tribal rites, excepting in the prescribed 
ceremonial way, arose from a sense of reverence for things sacred and 
from the belief that within the rites, and in the articles dedicated 
to religious use, there resides a mystic power which could punish, by 
supernatural means, the persons who speak irreverently of the rites 
and put to profane use the symbolic articles. 

In the early part of the life of the Osage, according to tradition, 
the people kept together for protection and moved about without 
tribal or gentile organizations, a condition which they termed ‘“ga- 
ni’-tha,’’ which may be freely translated as, without law or order. 

It was in those days that a group of men fell into the habit of 
gathering together, from time to time, to exchange ideas concerning 
the actions of the sun, moon, and stars which they observed move 
within the sky with marvelous precision, each in its own given path. 
They also noticed, in the course of their observations, that the 
travelers in the upper world move from one side of the sky to the 
other without making any disturbances in their relative positions, 
and that with these great movements four changes take place in the 
vegetal life of the earth which they agreed was effected by the actions 
of some of the heavenly travelers. These seasonal changes they 
named Be, Do-ge’, To", and Ba’-the (Spring, Summer, Autumn and 
Winter). 

The delving into the mysteries of the universe by this group of 
men, which was carried on for a long period of time, was primarily 
for the purpose of finding, if possible, the place from which comes 
all life. 

The seasonal changes upon the earth which appear to accompany 
the movements of the sun and other cosmic bodies suggested to these 
men the existence between sky and earth of a procreative relation- 
ship, an idea which fixed itself firmly in their minds. It fitted their 

29 


30 THE OSAGE TRIBE [BTH, ANN. 43 


notion that the earth was related to and influenced by all of the great 
bodies that move around within the sky. However, they were not 
satisfied that these celestial bodies move without the guidance of 
some governing power, and they continued their search and their 
discussions. Then, in course of time, there crept into the minds of 
these men, who became known as the “Little Old Men,” the thought 
that a silent, invisible creative power pervades the sun, moon and 
stars and the earth, gives to them life, and keeps them eternally in 
motion and perfect order. This creative power which to their minds 
was the source of life they named Wa-ko"’-da, Mysterious Power, 
and sometimes E-a’-wa-wo" a-ka, The Causer of Our Being. 

These ideas are given expression in that part of the child-naming 
rite where the initiated members of two gentes are first called to enter 
the house in which the ceremonies are to take place. One of these 
gentes, the Tsi’-zhu Wa-shta-ge, Peaceful Tsi’-zhu, represents the 
sky with its sun, moon, and stars, and the other, the Wa/-tse-tsi 
Wa-shta-ge, Peaceful Wa’-tse-tsi, represents the earth with its 
waters and dry land. The house itself then becomes a symbol of 
the sky which encompasses the sun, moon, stars, and the earth. 
Thus the house, the two gentes and all the others who enter it to take 
part in the rite become, collectively, a symbol of the universe wherein 
life manifests itself by taking on an infinite variety of bodily forms. 
The whole ceremony is an expression of a longing desire that Wa- 
ko®’-da who dwells in the universe will favor the little one who is 
to be named with a long life and am endless line of descendants. 

The men who recorded the two versions of the Osage child-naming 
rite were typical full-blood Indians, neither of them spoke the English 
language, and nothing in all that they have given suggests foreign 
influence. Wa-xthi’-zhi (pl. 1) was a man of an inquiring mind. 
He did not hesitate to ask of his initiators the meaning of the parts of 
the rituals which he did not fully understand. He learned much 
from his father, who was well versed in the ancient tribal rites. 

Sho?’-ge-mo*-i (pl. 2) did not have these advantages, but he had 
a retentive mind and what he committed to memory of the rites was 
sufficient to him. He did not insist upon being informed as to the 
meaning of the parts of the rites that were obscure to him. 

T am indebted to Mr. Vince Dillon, of Fairfax, Okla., for permitting 
me to use a photograph he had made of two little Osages showing 
symbolic hair cut of one of them. Also to Joe Sho"’-ge-mo™-i" for 
the loan of a photograph of his two daughters. Joe is the son of 
Sho"’-ge-mo"-i", who recorded the second version of the child-naming 
ceremony. 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 1 


WA-XTHI’-ZHI (18-GTHO*’-GA (PUMA) GENS) 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 2 


SHO*’-GE-MO*-I8 (TSI’-ZHU WA-SHTA-GE GENS) 


LA FLESCHE] CHILD-NAMING RITE 31 


CHILD-NAMING RITUALS 


To a self-respecting Osage husband and wife, the ceremonial naming 
ef their first three sons and their first three daughters is of the utmost 
importance. The couple regard the performing of the ceremony as 
a sacred duty to their children which must never be neglected. 

Each of these sons and daughters must be named according to the 
rites prescribed by the ancient No"’-ho"-zhi"-ga. Until the cere- 
monial naming the child has no place in the gentile organization, 
and it is not even regarded as a person. 

Every one of these three sons and three daughters has a special 
kinship term which can be used only by the father, the mother, and 
the nearest relatives. These special kinship terms, as observed in 
their sequence, are as follows: 


Sons Daughters 
I*-gtho’. Mi’-no®. 
Ksho*’-ga. Wi’-he. 
Ka’-zhi"-ga. Ci’-ge or A-gi’-ga. 


All the sons born after the third one are Ka’-zhi®-ga, and all the 
daughters born after the third one, Ci-ge or A-ci?’-ga. 

To each of the first six children belongs a distinctive gentile per- 
sonal name, spoken of as: i"-gtho™ zha-zhe (1"-gtho™ name), 
mi’-no™ zha-zhe (Mi’-no™ name), etc. These names must always be 
ceremonially conferred upon the newly born child. All the other 
sons and daughters are named without any formality because the 
ceremony performed for the Ka’-zhit-ga and the Ci’-ge serves for 
the other children that may follow. These destinctive gentile 
names may be designated as gentile birth names. 


BIRTH NAMES OF THE PUMA GENS 


The gentile birth names of the Puma gens, as given by Wa-xthi’-zhi, 
are as follows: 
Tue First THree Sons 


1. Mi’-wa-ga-xe, Child-of-the-sun. This name is commemora- 
tive of the talk that took place between the “Little Ones” and the 
Sun when they went to him to ask for aid as they were about to come 
to the earth, their future home. In asking for aid, the ‘Little Ones” 
addressed the Sun as grandfather, and the Sun, in reply, said to 
them: “It is true that you are my children.” Hence the name, 
Mi’-wa-ga-xe, Child-of-the-sun. The name is mentioned in the 
Naming Ritual of the Puma gens. (See p. 41, lines 24 to 27.) 

2. I’-e-gka-wa-the, Giver-of-speech. The Sun also gave to the 
“Little Ones” the power of expressing their thoughts by speech, 
and the skill in arranging their words so that they can be clearly 
understood. When a person speaks intelligently he is spoken of 


yA THE OSAGE TRIBE [ETH. ANN. 43 


as i’-e-wa-¢ka, a clear speaker. The children are given the name 
I’-e-gka-wa-the as a recognition of this great gift from the Sun. 
The name is mentioned in the Naming Ritual of the Puma gens. 
(See p. 41, line 34.) 

The story of the introduction of this name, as told by the Black 
Bear gens in their Ni’-ki Ritual, differs from the Puma version of the 
story. (See p. 228, 36th Ann. Rept. Bur. Amer. Ethn., lines 238 to 
304.) 

3. Mo”’-ga-xe, Arrow-maker. At the same time that the Sun 
gave to the ‘Little Ones”’ the gift of speech he gave to them a fin- 
ished arrow so that when they came to dwell upon the earth they 
could make arrows like it and use them for defending themselves 
against enemies and for killing animals to use for food. The name 
is mentioned in the Puma Naming Ritual. (See p. 42, line 44.) 


Tue First Turee Daucurers 


1. Mo"’-ca-tse-xi, Sacred Arrowshaft. The name Mo?’-ca-tse-xi 
refers to the ray of light which was given by the Sun to the “Little 
Ones”’ for use as an arrowshaft. This shaft had the quality of un- 
erring precision which excited the wonder of the “Little Ones.” It 
was to them a mysterious arrowshaft. The name is mentioned in 
the Naming Ritual of the Puma gens. (See p. 41, line 29.) 

2. Mo*-zho"’-op-she-wi", Woman-who-travels-over-the-earth. 
This name refers to the ever recurring westward movement of the 
moon over the earth. The name is mentioned in the Naming Ritual 
of the Puma gens. (See p. 41, line 39.) 

3. No®’-mi-tse-xi, Beloved-child-of-the-sun. This name is men- 
tioned in the Naming Ritual of the Puma gens. (See p. 42, line 49.) 

Another name follows that of the third son in the ritual, 1*-shta’- 
sha-be, Dark-eyes, andis a Ka’-zhi"-ganame. Thename is mentioned 
in the Naming Ritual of the Puma gens. (See p. 42, line 54.) 

The name E-no"™-gi-tha-bi, The Favorite, follows that of the third 
daughter, and is a Ci’-ge name. This name is not mentioned in the 
ritual. Wa-xthi’-zhi said the fourth daughter is the favored one 
because if the first three should fail to bring forth children the parents 
would cherish the hope that their fourth daughter will give them 
grandchildren. 

Sxy Names 


The distinctive birth names of the Puma gens, mentioned above, 
are spoken of as sky names, to distinguish them from the common 
gentile names. These birth names are said to have originated in the 
sky when the “Little Ones’? were about to descend to the earth to 
take upon themselves bodily form. Some of these names refer to 
important events that came to pass before the descent from the sky 


LA FLESCHE] CHILD-NAMING RITE 3333 


to the earth. Earth names were also used by both the Puma and the 
Black Bear gentes. These names will be referred to later. 

Every Osage gens has its own version of the tribal Child-naming 
Ritual. The versions belonging to the ["-gtho"’-ga (Puma) gens of 
the Ho”-ga great division and that belonging to the Tsi’-zhu great 
division have been secured and are given below in detail. 


CHILD-NAMING RITUAL OF THE PUMA GENS 
(W A-XTHI’-zHI1) 


When a man of the Puma gens is prepared for the ceremonial 
naming of his newly born son he sends for the Sho’-ka (official mes- 
senger) of his gens. On the arrival of the Sho’-ka the father puts 
before him his customary fee of a blanket or blue cloth and a little 
pipe which he must carry as his official badge. The father of the 
child then orders the Sho’-ka to go and call the No®’-ho®-zhi-ga of 
the Puma, the Tsi’-zhu Wa-shta-ge, and the Wa’-tse-tsi Wa-shta-ge 
gentes. The Tsi’-zhu Wa-shta-ge is the Peace gens of the Tsi’-zhu 
great tribal division, and the Wa’-tse-tsi Wa-shta-ge the Peace gens 
of the Ho’’-ga great tribal division. Prominence was given, in this 
ceremony, to these two gentes because they are the favored people of 
the sun and the unclouded sky, the most sacred of the cosmic forces. 
Through these two favored gentes the blessings of peace and long life 
are invoked for the child to be named and formally given its place in 
the tribal unit. 

The No*’-ho?-zhi"-ga of these three gentes assemble in the evening 
at the house of the father who, in a formal speech, makes known to 
them the purpose of the summons. Then the heads of the Tsi’-zhu 
Wa-shta-ge and the Wa’-tse-tsi Wa-shta-ge gentes direct the Sho’-ka 
to go and call the No"’-ho"-zhi"-ga of the following gentes to assemble 
at the house of the father on the next morning: 

Ho”’-ga A-hiu-to", Wa-ca’-be-to" and the O’-po", of the Ho’-ga 
subdivision; Wa’-tse-tsi Wa-shta-ge, Ho’ I-ni-ka-shi-ga, Wa-zha’-zhe 
Cka and the Ta’ I-ni-ka-shi-ga of the Wa-zha’-zhe subdivision; 
Tsi’-zhu Wa-shta-ge, Tsi’-zhu Wa-no", Mi-k’i"” Wa-no" and the 
Tho’-xe of the Tsi’-zhu great division. 

The Sho’-ka, as he goes on this errand, does not neglect the little 
pipe, his official badge. 


Ki’/-NoN—Cerremony oF DercoraTING THE XO/-KA 


Before sunrise of the following day the No"’-ho®-zhi"-ga of the Puma 
gens assemble at the house of the member who had been appointed by 
the father to act as Xo’-ka in the ceremony. When all the members 
had taken their places the A’-ki-ho" Xo’-ka (master of ceremonies) 
recites the wi’-gi-e relating to the symbolic articles with which the 


34 THE OSAGE TRIBE [ETH. ANN. 43 


Xo’-ka is to be decorated. The wi’-gi-e is accompanied by certain 
ceremonial acts performed by an assistant. The first section of the 
wi’-gi-e relates to the red dawn, the beginning of the life of day. 
The assistant, who has put red paint on the palms of his hands, 
spreads them out toward the dawn that is reddening the eastern sky. 
When the A’-ki-ho® Xo’-ka reaches the fourth line the assistant paints 
red the face of the Xo’-ka. Then, as the A’-ki-ho™ Xo’-ka goes on 
to the second section the assistant takes up a white, downy feather 
(pl. 3, 6), taken from the under covert of an eagle’s tail, and holds it 
poised over the Xo’-ka’s head. When the twelfth line of the wi’-gi-e 
is reached the assistant quickly fastens the feather to the scalplock 
of the Xo’-ka. This feather symbolizes one of the two white shafts 
of light that may be seen at either side of the sun as it rises through 
the fading color of the dawn. Each of these two shafts symbolizes 
a never-ending life. The one at the right belongs to the Ho"’-ga 
great division and the one at the left to the Tsi’-zhu great division. 
At the beginning of the third section of the wi’-gi-e the assistant rubs 
in the palms of his hands a bit of buffalo fat, then holds his outspread 
hands poised over the Xo’-ka’s head. When the twentieth line is 
reached he anoints the Xo’-ka’s hair with the oil, an act by which 
is expressed the wish that the child whom the Xo’-ka represents 
shall always be abundantly supplied with food of all kinds. 

At the fourth section of the wi’-gi-e the assistant takes up a neck- 
lace of beads, or a narrow woven band, to which is attached a shell 
corget (pl. 3, a@) and holds it in readiness. When the twenty-sixth 
line is reached he puts the necklace upon the neck of the Xo’-ka so 
that the gorget hangs upon his breast. This gorget typifies the Sun, 
whose life endures forever. 


Ki’-no'N Wi’-Gci-£ 
(FREE TRANSLATION) 
1 


1. Verily, at that time and place, it has been said, in this house, 
2. The people spake to one another, saying: With what shall the 
little ones decorate their faces, as they travel the path of life? 
3. With the symbol of the god who never fails to appear at the 
beginning of day, 
4. The little ones shall decorate their faces, as they travel the path 
of life. 
When they decorate their faces with this symbol, 
They shall be difficult to overcome by death, as they travel the 
path of life, O, younger brothers. 


Oo 


(=r) 


LA FLESCHE] CHILD-NAMING RITE 35 
2 


7. Verily, at that time and place, it has been said, in this house, 
8. They spake to one another, saying: What shall they use as a 
plume? 
9. There is a god who never fails to appear at the beginning of day 
(the sun), 
10. At whose right side 
11. There stands a plume-like shaft, 
12. Which the little ones shall use as a plume, 
13. And they shall become difficult to overcome by death. 
14. When the little ones use this plume, 
15. They shall have a plume that will forever stand, as they travel 
the path of life. 
3 


16. Verily, at that time and place, it has been said, in this house, 
17. They spake to one another, saying: With what shall the little 
ones anoint their hair? 

18. The young male buffalo 

19. Has fat adhering to the muscle on the right side of his spine. 

20. The little ones shall use the oil of this fat to anoint their hair. 

1. When they use this fat 

2. They shall always live to see old age, as they travel the path of 
life, O, younger brothers. 


4 


23. Verily, at that time and place, it has been said, in this house, 
24. They spake to one another, saying: What neck ornament shall 
they put upon him? (the Xo’-ka). 


25. The mussel who sitteth upon the earth 

26. They shall always put upon him, O, younger brothers. 

27. The God of Day who sitteth in the heavens, 

28. He shall bring to us, 

29. They shall put upon him the sun as a neck ornament, O, younger 
brothers. 

30. When they make of him (the sun) the means by which to reach 
old age, 

31. They shall always live to see old age, as they travel the path of 
life. 


Wa’-TSE-TSI AND THE TsI’-zHU WaA-SHTA-GE GENTES 


As the ceremony of decorating the Xo’-ka goes on, the No*’-ho?- 
zhi®-ga members of the Wa’-tse-tsi Wa-shta-ge gens, followed by 
those of the Tsi’-zhu Wa-shta-ge gens, go to the house of the father 
of the child to be named, and enter to take their places, those of 


36 THE OSAGE TRIBE [ETH. ANN. 43 


the Wa’-tse-tsi at the east end on the south side and those of the 
Tsi’-zhu at the east end on the north side. (Fig. 1.) The house 
then becomes the home of these two gentes for the time being and 
for the purposes of the ceremony. The Wa’-tse-tsi is the Peace 
gens of the Ho"’-ga great tribal division, its life symbol is the water 
portion of the earth. The hereditary chief of the Ho" -ga division 
was chosen from this gens. The Tsi’-zhu is the Peace gens of the 
Tsi’-zhu great division. Its life symbol is the clear blue sky. The 
hereditary chief of the Tsi’-zhu great division was chosen from this 
gens. 
Tst Ta’-pe (ApPpRoAcH TO THE Hovsp) 


The purpose of the Ki’-no" ceremony is to prepare the Xo’-ka 
who represents the child to be named to approach in the prescribed 
manner the house wherein sit the No®’-ho™-zhi"-ga of the Wa/-tse-tsi 
and the Tsi’-zhu gentes, the first representing the life-giving power 
of water and the latter the life-giving power of the sun whose abode 
is in the great blue sky. The Xo’-ka is to come to the sacred house 
as a suppliant for a full and complete life, uninterrupted by diseases 


eecaceee 


Fic. 1.—Diagram showing places of gentes inthe lodge. 1. Tsi’-zhu Wa-shta-ge; 
2. Wa-tse-tsi Wa-shta-ge; 3. Tsi’zhu Wa-no®; 4. Ho»’-ga A-hiu-to®; 5, Mi-k’is’ 
Wa-no®; 6. Wa-ca’-be; 7. Tho’-xe; 8. O’po; 9. Ho’ I-ni-ka-shi-ga; 10. Wa-zha’- 
zhe ¢ka; 11. Ta’ I-ni-ka-shi-ga; 12. I=-gthoo’-ga; 13. Sho’-ka 
or accidents, and for an endless line of descendants. The cere- 
monial approach of the Xo/-ka to the sacred house is called Tsi 
Ta’-pe (Tsi, house; Ta’-pe, approach), as to a place of refuge. 

At the close of the Ki’-no™ ceremony the Xo/-ka wraps about his 
body a buffalo robe, hair outside, and thus clothed in his sacerdotal 
attire he goes out of his own house to make his processional approach 
to the sacred house, following his Sho’-ka who precedes him in the 
march. After the manner of all suppliants who approach Wa-ko"’-da, 
the Xo’-ka carries with him a little pipe with which to make a smoke 
offering to that mysterious power that controls all life. The Xo’-ka 
and the Sho’-ka, on their solemn approach to the House of Mystery, 
keep a certain distance apart. When they have gone some 40 or 50 
paces they make a pause and the Xo’-ka sings the following song, 
after which he recites the first section of the wi’-gi-e called Wa’-ci- 
thu-ge Wi’-gi-e (Footstep Wi’-gi-e). The song precedes each of the 
four sections of the wi’-gi-e: 


LA FLESCHE] CHILD-NAMING RITE 37 


— 


ore WhO 


OD eee 


12. 
. Toward which the little ones shall take their footsteps. 

. When the little ones take their footsteps toward the Male Star, 
5. They shall always live to see old age, O, younger brothers, they 


16. 


ie 
18. 
19° 
20. 


Foorstrer SONG AND WI’-GI-B 
Wa-tse wi® u-tha-ki-o® stse, 
Wa-tse wi? u-tha-ki-o" stse he 
Wa-tse wi" u-tha-ki-o" stse, 
E the he wi-ta do® u-tha-ki-o® stse he, 
Wa-tse wi® u-tha-ki-o® stse. 


WI’-GI-E 
1 


Toward what shall the little ones take their footsteps? they 
asked of one another. 
It is the Male Star (the sun) who sitteth in the heavens, 
Toward which the little ones shall take their footsteps 
When the little ones take their footsteps toward the Male Star, 
They shall always live to see old age, O, younger brothers, they 
said to one another. 
2 


Toward what shall the little ones take their footsteps? they 
asked of one another. 
It is the Female Star (the moon) who sitteth in the heavens, 
Toward which the little ones shall take their footsteps. 
When the little ones take their footsteps toward the Female Star, 
They shall always live to see old age, O, younger brothers, they 
said to one another. 
3 


. Toward what shall the little ones take their footsteps? they 


asked of one another. 
It is the Male Star (the sun) who sitteth in the heavens, 


said to one another. 
4 


Toward what shall the little ones take their footsteps? they said 
to one another. 

It is the Female Star (the moon) who sitteth in the heavens, 

Toward which the little ones shall take their footsteps. 

When the little ones take their footsteps toward the Female Star, 

They shall always live to see old age, O, younger brothers, they 
said to one another. 


The words of the processional song: 


Into a star you have cast yourself, 
Into my star you have cast yourself, ete. 


38 THE OSAGE TRIBE [ETH. ANN. 43 


are addressed to the child upon whom is to be conferred his personal, 
gentile name, and who is to be given his place in the Puma gens into 
which he was born. The star referred to in the song is the sun, the 
greatest life symbol of the Puma gens. 

In the first section of the “‘Footstep Wi’-gi-e,”” which the Xo’-ka 
recites as he makes his processional approach to the House of Mys- 
tery, the sun is referred to as the ‘‘Male Star.’’ The first line of the 
wi’-gi-e, ‘Toward what shall the little ones take their footsteps,” 
implies that much thought was given by the ancient No”-ho"-zhi®-ga 
to the question as to the places where prayers for aid for the attain- 
ment of long life should be directed. The lines that follow imply 
that the No"’-ho"-zhi*-ga had finally arrived at the belief that if the 
“Little Ones”’ go with their prayers to the “Male Star,”’ the sun, they 
would find the way by which they could reach old age. The authors 
of these peculiar rites in speaking of long life did not only mean the 
attainment of old age by the child but they also meant the continuity 
of its life by procreation. 

In the second section of the wi’-gi-e the moon is referred to as the 
“Female Star.” The same form that is used for the sun is also used 
for the moon. The pairing of these two great cosmic bodies in this 
wi’-gi-e suggests a procreative relationship between the two. The 
last two sections of the wi’-gi-e are repetitions of the first two. These 
repetitions are made in order to complete the mystic number four. 
The moon, referred to in the second section as the female star, is the 
life symbol of the Wa-ca’-be, or the Black Bear gens. 

When he Xo’-ka have finished reciting the first section of the Foot- 
step Wi’-gi-e, which speaks of the approach of the little ones to the 
sun, he and the Sho’-ka continue their march. Again they pause and 
the Xo’-ka recites the second section which tells of the approach of 
the little ones toward the moon seeking for long life. The fourth 
pause brings them to the door of the House of Mystery, which they 
enter, followed by the A’-ki-ho" Xo’-ka and the No®-ho®-zhi"-ga of 
the Puma gens who are to give their child a place in the visible 
universe. They take their place at the east end of the lodge where sit 
the father and mother with the child. The No®’-ho®-zhi*-ga who had 
been called to take part in the ceremony also enter and take their 
fixed places, those belonging to the Ho"’-ga great division at the south 
side and those of the Tsi’-zhu great division at the north side of the 
lodge. (Fig. 1.) 


Tuer Wa-THE’-THE CEREMONY 


When all the No"’-ho™-zhi*-ga have become settled in their places, 
according to gentes, the A’-ki-ho" Xo’-ka proceeds with the cere- 
monial acts called Wa-the’-the, which, translated literally, means, 
The Sending; that is, the sending of a fee of a blanket or other article 


LA FLESCHE] CHILD-NAMING RITE 39 


of value to each head of the gentes taking part in the child-naming 
ceremony. It is understood by these ceremonial acts that the mem- 
bers of the gens to whose head is sent a fee are requested to recite the 
wi’-gi-e relating to the Life Symbol of their gens. Each article is 
received from the hands of the A’-ki-ho" Xo’-ka by the Sho’-ka who 
delivers it to the head of the gens for whom it is sent. 

Wa-xthi’-zhi, who gives this child-naming ritual of his gens, the 
Puma, when acting as A’-ki-ho" Xo’-ka, sends the fees in the following 
order: 

Tsi’-zhu Wa-shta-ge: Fee, with a red downy eagle feather, sym- 
bolizing the sun. The members of the gens will recite their wi’-gi-e 
relating to the life-giving power of the sun. (See 36th Ann. Rept. 
Bur. Amer. Ethn., p. 124, lines 1 to 177.) 

Wa-ca’-be: Fee; will recite the Zha’-zhe Ki-to™ Wi’-gi-e, Name 
Wi'-gi-e of the gens. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 228, 
lines 238 to 304.) The Wa-ca’-be and the I*-gtho®’-ga gentes are 
closely related and one acts as Sho’-ka for the other in their cere- 
monies of initiation into the mysteries of the tribal rites. 

Tsi’-zhu Wa-no": Fee; will recite their wi’-gi-e relating to the life- 
giving power of the sun, their life symbol. (See 36th Ann. Rept. 
Bur. Amer. Ethn., p. 118, lines 1 to 36.) 

Ho’-ga A-hiu-to®: Fee; will recite wi’-gi-e relating to the mottled 
eagle, the ‘‘stainless”’ bird that led the people down from the sky 
to the earth. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 162, lines 
177 to 311.) 

Mi-k’i?’ Wa-no": Fee; the members of this gens will recite their 
wi’-gi-e relating to the moon and all the stars and to their power to 
aid the “little ones” to reach old age. (See 36th Ann. Rept. Bur. 
Amer. Ethn., p. 122, lines 1 to 44.) 

O’-po": Fee; the members of the gens will recite the Wa-dsu-ta 
I-hi-tho*-be Wi’-gi-e which tells of the various places of the earth 
where the little ones may find the animals on which to live. (See 
36th Ann. Rept. Bur. Amer. Ethn., p. 112, lines 1 to 109.) 

Tho’-xe: Fee; some grains of maize are also sent. The members 
of this gens will recite the wi’-gi-e relating to the bringing of the 
maize to the people by a buffalo bull, and to his offer to aid the 
little ones to reach old age. (See 36th Ann. Rept. Bur. Amer. Ethn., 
p- 280, lines 83 to 110; also p. 134, lines 1 to 162.) 

Wa/’-tse-tsi Wa-shta-ge: Fee, with cedar fronds. Members of 
this gens will recite their wi’-gi-e relating to the red cedar, an ever- 
green tree which has power to resist death, and to its offer to aid the 
little ones to reach old age. (See 36th Ann. Rept. Bur. Amer. Ethn., 
p. 95, lines 1 to 34.) 

Ho’ I-ni-ka-shi-ga: Fee, with a kettle of water. The members 
of this gens will recite their wi’-gi-e relating to the everflowing water 


40 THE OSAGE TRIBE [ETH. ANN. 43 


which has power to help the little ones to reach old age. These are 
the Fish people. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 98, 
lines 1 to 35.) 

Wa-zha’-zhe cka: Fee, with a mussel shell. The mussel is the 
life symbol of this gens. The members of the gens will recite their 
wi’-gi-e relating to the power of the mussel to resist death, and to 
its consent to aid the little ones to reach old age. The Wa-zha’-zhe 
cka are a water people. (See 36th Ann. Rept. Bur. Amer. Ethn., 
p. 94, lines 1 to 29.) 

Ta I-ni-ka-shi-ga, the Deer People: Only a fee is sent to them. 
The members will recite their Wa-dsu’-ta I-hi-tho™-be Wi’-gi-e, 
which tells of the various places of the earth where the deer will 
reveal themselves to the little ones to give them help to reach old 
age. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 97, lines 44 to 103.) 

When the Sho’-ka had delivered the last fee every No*’-ho®-zhi"-ga 
who knows his wi’-gi-e begins to recite it in a loud voice. None of the 
wi’-gi-es are alike and none of the members of a gens recite in unison, 
consequently there would be a volume of sounds most bewildering 
to the uninitiated. 

ZuHA’-zHE Ki-tToN W1’-G1-E 


The wi’-gi-e recited by the members of the I"-gtho"’-ga gens at 
this time is called Zha’-zhe Ki-to® Wi’-gi-e, freely translated, the 
Name Wi’-gi-e. It isin three parts. The first, which includes sections 
1 to 8, is called Zha’-zhe Ki-to", the taking of names; the second, 
which includes sections 9 and 10, is called U’-no" U-tha-ge, the 
telling of the means by which to reach old age; the third, which 
includes sections 11 and 12, is called U’-no™-bthe U-gi-dse, the story 
of the search for the life-giving foods. 


NAME-TAKING WI ’-GI-B 
(FREE TRANSLATION) 
1 


1. Verily, at that time and place, it has been said, in this house, 
2. The Ho"’-ga, a people who possess seven fireplaces, 

3. Spake to one another, saying: O, younger brothers, 

4. The little ones have become persons, 

5. Should not the little ones go below to become a people? they 

said to one another. 

6. Then, at that very time, 

7. They said: There are four great gods 

8. To whom we shall appeal for aid. 

9. Verily at that time, 

10. They spake to the god of day (the sun) saying: 


LA FLESCHE] CHILD-NAMING RITE 41 


Hike 
12. 
13. 
14. 
15. 


www 
ie 


wo bw bo 
“ID 1 


Coa 


O, my grandfather, 

Our little ones have become persons, 

Should they not go below (to the earth) to become a people? 

At that very time 

The god of day replied: You say the little ones should go below 
to become a people, 

When the little ones go below to become a people, 


. They shall always live to see old age, as they travel the path 


of life. 


2 


. Verily, at that time and place, it has been said, in this house, 
. They said: The little ones shall go below to become a people. 


Then again they spake to the god of day, saying: The little ones 
have no names, O, grandfather. 

The god of day replied: O, little ones, 

You say your little ones have no names, 

Your little ones shall be named after me, 

Mi’-wa-ga-xe, Child-of-the-sun, 


. The little ones shall take, as they travel the path of life. 
. When they take this for a personal name, 
. They shall always live to see old age, as they travel the path 


of life. 
34 


. What shall the little ones take for a personal name? it has been 


said, 


. Mo®-ci’-tse-xi, Sacred-arrowshaft, 
. The little ones shall take for a name, as they travel the path 


of life. 


. When they take this for a personal name, 
. They shall always live to see old age, as they travel the path 


of life. 
4 


. What shall the little ones take for a personal name? 


I’-e-cka-wa-the, Giver-of-clear-speech 


5. The little ones shall take for a name, as they travel the path 


of life. 


. When they take this for a personal name, 
. They shall always live to see old age, as they travel the path 


of life. 
5 


. What shall the little ones take for a personal name? 
. Mo®-zho"’-op-she-wi?, Woman-who-travels-over-the-earth, 
. The little ones shall take for a name, as they travel the path 


of life. 


19078°—28 4 


42 


THE OSAGE TRIBE [ETH. ANN. 43 


1. When they take this for a personal name, 
2. They shall always live to see old age, as they travel the path 


of life. 
6 


. What shall they take for a personal name? 
. Mo”’-ga-xe, Arrow-maker, 
5. The little ones shall take for a name, as they travel the path 


of life. 


. When they take this for a personal name, 
. They shall always live to see old age, as they travel the path of 


life. 
a 


. What shall the little ones take for a personal name? 
. No?’-mi-tse-xi, Beloved-child-of-the-sun, 
. The little ones shall take for a name, as they travel the path of 


life. 


. When they take this for a personal name, 
. They shall always live to see old age, as they travel the path of 


life. 
8 


. What shall the little ones take for a personal name? 
. I*-shta’-sha-be, Dark-eyes, 
. The little ones shall take for a name, as they travel the path of 


life. 


. When they take this for a personal name, 
. They shall always live to see old age, as they travel the path of 


life. 
9 


Verily, at that time and place, it has been said, in this house, 


9. They spake to one another, saying: O, younger brothers, 

. The little ones have nothing of which to make their bodies, 

. They went forth with hurrying footsteps, 

. To the soft stone that sitteth upon the earth. 

. Verily, at that time, 

4. They spake to him, saying: O, my grandfather, 

5. The little ones have nothing of which to make their bodies. 

. The soft stone replied: O, little ones, 

7. You say your little ones have nothing of which to make their 


bodies. 


. The little ones shall make of me their bodies. 
9. Verily, at that time and place, 


LA FLESCHE] CHILD-NAMING RITE 43 


70. 


LS) SA OS 
“IQ Ot 


~J ~] 
Ge 


ies) 
o 


CO CO CO 
WON re 


He spake further, saying: When the little ones become ill and 
fretful, . 


. They shall cling to me as one who can produce the heat by which 


they can be purified. 
10 


Verily, at that time and place, it has been said, in this house, 

They spake to one another, saying: Give heed, my younger 
brothers, 

You will go forth to make further search, 

Then, even as these words were spoken, they hastened 

To the friable stone, 

And, standing close to him, 

Spake, saying: O, grandfather, the little ones have nothing of 
which to make their bodies. 


. The friable stone replied: O, my little ones, 
. You say the little ones have nothing of which to make their 


bodies. 


. The little ones shall make of me their bodies. 
. When they make of me their bodies, 
. They shall cling to me as one who can produce the heat by which 


their bodies can be purified. 


16h 


. Verily, at that time and place, it has been said, in this house, 
5. They spake to one another, saying: O, younger brothers, 
. The little ones have nothing which they can use for food at all 


times, 


. You will go and search for such food as they can use for all time. 
. A younger brother hastened 

9. To the very center of a lake, 

. Where lay the root of the tse’-wa-the (Nelumbo lutea). 

. He hastened home with the root, 

. And spake, saying: O, elder brothers, how will this serve for 


food? 


. The elder brothers hastened to try the taste of the root, 
. Like milk the juice squirted in their mouths, 

5. And they said to one another: O, younger brothers, 

96. 
. When the little ones make use of this plant as food, 

. They shall always live to see old age, as they travel the path of 


This will serve as food for the little ones. 


life. 


44 THE OSAGE TRIBE [ETH. ANN. 43 


12 
99. There lacks one more, O, younger brothers, they said to one 
another. 
100. You will go forth and make further search. 
101. Even as these words were spoken, 
102. One hastened to the farther borders of the lake, 
103. Where sat the do (Apios apios). 
104. Close to it he stood, 
105. Then he hastened home, carrying the plant with him. 
106. Standing before his brothers, he spake, saying: O, elder brothers, 
107. How will this serve for food? 
108. They replied: O, younger brother, 
109. That is the very object for which you have been searching. 
110. The elder brothers hastened to try the taste of the root, 
111. Like milk the juice squirted in their mouths. 
112. Then they spake, saying: The little ones shall use this plant 
for food. 
113. When the little ones use this plant for food, 
114. They shall always live to see old age. 
115. It shall make their limbs to stretch in growth, as they travel 
the path of life. 


When Wa-xthi’-zhi made up his mind to give a description of the 
Child-naming Ritual of his own gens, the Puma, he did not hesitate 
to recite the wi’-gi-es and to tell of the ceremonial forms that ac- 
company the entire ritual. But when asked to recite the wi’-gi-es 
of the 11 gentes who were summoned to take part in the ceremony of 
conferring a name upon a Puma child he declined to give them, 
although he knew all of them, for the reason that they were not his 
to give. He had not obtained from any of these gentes the right to 
transfer them to strangers or to members of other gentes. 

Itso happened that when Wa-xthi’-zhi was describing the Child-nam- 
ing Ritual of his own gens, which he had a perfect right to do, Wa-sho’- 
she (pl. 4), a member of the Ho"’-ga A-hiu-to™ gens, was present. 
This man, when asked if he would be willing to give the U’-no® 
Wi'-gi-e (Old-age Wi’-gi-e) of his gens for a fee, promptly replied that 
he would. He had obtained by purchase from his father the wi’-gi-e 
and so had acquired the right to transfer it to anybody, but the trans- 
fer must always be made for a fee. The fee was provided and Wa- 
sho’-she sat down and recorded the Old-age Wi’-gi-e of his own gens, 
the Ho"’-ga A-hiu-to". This name refers to the “Stainless Bird,’ the 
mottled eagle, who conducted the Ho®’-ga people to earth from mid- 
heaven. (See 86th Ann. Rept. Bur. Amer. Ethn., p. 162, lines 177 
to 199.) 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 3 


SHELL GORGET AND DOWNY PLUME (LIFE SYMBOLS) 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 4 


WA-SHO’-SHE (HO*’-GA A-HIU-TO’ (EAGLE) GENS) 


LA FLESCHE] CHILD-NAMING RITE 45 


The first seven lines of the wi’-gi-e refer back to the time when 
“the Ho*’-ga who possess seven fireplaces’ chose for one of their 
life symbols the ‘Stainless Bird,’’ the mottled eagle. The people 
who are here spoken of as the Ho"’-ga having seven fireplaces are 
those who compose the seven gentile groups that represent the land 
portion of the earth in the two great tribal divisions symbolizing 
the cosmos. These seven gentile groups (seven fireplaces) are, as 
given by Black-dog. (See 36th Ann. Rept. Bur. Amer. Ethn., pp. 
52-53.) 

Wa-ca’-be-to", They-who-own-the-black-bear. 
I"-gtho™-ga, Puma. 

O-po®, Elk. 

Mo?-i?-ka-ga-xe, Makers-of-the-earth. 

Ho" -ga gthe-zhe, The-mottled-sacred-one. 
Xu-tha’, Eagle (the adult golden eagle). 

. Ho®’-ga zhit-ga, The-little-sacred-one. 

When the ‘‘Ho®’-ga, a people who possess seven fireplaces”? went 
to the “Stainless Bird’’ and said to him (lines 5, 6, and 7): ‘‘The 
little ones have nothing of which to make their bodies,’ meaning 
that they have no symbol for the long life which they crave, he 
replied in the words as given in the wi’-gi-e, from line 10 to the end: 


— 


oo 29 


oe 


’ 


Oxp-AcE Wi’-GI-£ 
FREE TRANSLATION 


. Verily, at that time and place, it has been said, in this house, 

The Ho”’-ga, a people who possess seven fireplaces, 

Spake to one another, saying: Lo, we have nothing of which to 
make our bodies. 


wWrore 


4. Then, at that very time, 

5. They spake to the bird that has no stains (evil disposition), 

6. Saying: O, grandfather, 

7. The little ones have nothing of which to make their bodies. 

8. Then, at that very time, 

9. The bird that has no stains (evil disposition) 
10. Spake, saying: When the little ones make of me their bodies, 
11. They shall always live to see old age, as they travel the path of 

life. 

12. Again the bird spake: 
13. Behold my toes that are gathered together in folds, 

14. Which I have made to be the sign of my old age. 

15. When the little ones make of me the means of reaching old age, 
16. They shall always live to see old age, as they travel the path of 


life. 


THE OSAGE TRIBE [ETH. ANN. 43 


. Behold, also, the wrinkles upon my shins, 

8. Which I have made to be the sign of my old age. 

. When the little ones make of me the means of reaching old age, 
. They shall always live to see old age, as they travel the path of 


life. 


21. The bird that has no stain 


. Again spake, saying: Behold the wrinkles upon my knees, 

. Which I have made to be the sign of my old age. 

. When the little ones make of me the means of reaching old age, 
. They shall always live to see old age, as they travel the path of 


life. 


26. Behold the flaccid muscles of my inner thigh, 

27. Which I have made to be the sign of my old age. 

. When the little ones make of me the means of reaching old age, 
. They shall always live to see old age, as they travel the path of 


life. 


. Behold the muscles of my breast, gathered together as in a fold, 
. Which I have made to be the sign of my old age. 

. When the little ones make of me the means of reaching old age, 
. They shall always live to see old age, as they travel the path of 


life. 


. Behold the flaccid muscles of my arms, 

. Which I have made to be the sign of my old age. 
36. 
. They shall always live to see old age, as they travel the path of 


When the little ones make of me the means of reaching old age, 


life. 


. Behold the bend of my shoulders, 
39. 
. When the little ones make of me the means of reaching old age, 
. They shall always live to see their shoulders bent with age, as 


Which I have made to be the sign of my old age. 


they travel the path of life. 


. Behold the flaccid muscles of my throat, 

. Which I have made to be the sign of my old age. 

. When the little ones make of me the means of reaching old age, 
. They shall always live to see old age, as they travel the path of 


life. 


. Behold the folds in the corners of my eyelids, 

. Which I have made to be the signs of my old age. 
48. 
. They shall always live to see the corners of their eyelids folded 


When the little ones make of me the means of reaching old age, 


with age, as they travel the path of life. 


LA FLESCHE] CHILD-NAMING RITE 47 


50. Behold my eyelids that are gathered into folds, 

1. Which I have made to be the signs of my old age. 

52. When the little ones make of me the means of reaching old age, 

53. They shall always live to see their eyelids gathered into folds 
with age, as they travel the path of life. 


54. Behold the hair on the crown of my head, now grown thin, 

55. Which I have made to be the sign of my old age. 

56. When the little ones make of me the means of reaching old age, 

57. They shall always live to see the hair on the crown of their heads 
grown thin with age, as they travel the path of life. 


Wi'-GiI-E oF THE WaA’-TSE-TSI GENS 


At the close of the recital of the wi’-gi-es by all the No”’-ho"-zhi"-ga, 
the Sho’-ka places before the head of the Tsi’-zhu Wa-shta-ge gens a 
bowl of water into which had been put fronds of the red cedar. The 
red cedar and the water are the life symbols of the Wa’-tse-tsi, the 
people who came to earth from the stars. The following is an 
epitome of their wi’-gi-e: 


I am a person who is fit for use as a symbol, 
Behold the female red cedar, 
Verily, I am a person who has made of that tree his body. 
When the little ones make of me their bodies, 
They shall always live to see old age. 
Behold the male red cedar, 
The little ones shall always use this tree as a symbol. 
When the little ones use it for a symbol, 
They shall always live to see old age. 
Behold these waters, 
That we shall make to be companions to the tree. 
When the little ones make use of these waters 
As the means of reaching old age, 
They shall always live to see old age. 
—(See 36th Ann. Rept. Bur. Amer. Ethn., p. 95.) 


Wi’-ci-E oF THE Bow PEOPLE 


The E-no™” Mi"-dse-to", a people who belong to the same great 
tribal division as the Wa’-tse-tsi, use a similar wi’-gi-e, which is as 
follows: 


I am a person who is fitted for use as a symbol. 

Verily, in the midst of the rushing waters 

Abides my being. 

Verily, I am a person who has made of the waters his body. 
Behold the right side of the river, 

Of which I have made the right side of my body. 

When the little ones make of me their bodies 

And use the right side of the river 

To make their bodies, 

The right side of their bodies shall be free from all causes of death. 


48 THE OSAGE TRIBE [ETH. ANN. 43 


Behold the left side of the river, 

Of which I have made the left side of my body. 

When the little ones also make of it the left side of their bodies, 

The left side of their bodies shall always be free from all causes of death. 


Behold the channel of the river, 

Of which I have made the hollow of my body. 

When the little ones make of me their bodies, 

The hollow of their bodies shall always be free from all causes of death. 

A bowl of shelled corn, the life symbol of the Tho’-xe gens, was 
also placed before the head of the Tsi’-zhu Wa-shta-ge gens. (For 
the Maize Wi’-gi-e of the Tho’-xe gens, see 36th Ann. Rept. Bur. 
Amer. Ethn., p. 135, lines 57 to 113; also p. 277, lines 83 to 110.) 

When the bowls of water and cedar fronds and shelled corn are 
placed before the Tsi’-zhu Wa-shta-ge, the Sho’-ka puts in his arms 
the child to be blessed and named. The head of the Tsi’-zhu Wa- 
shta-ge gens then passes the tips of the fingers of his right hand over 
the bowl of water and cedar fronds, and the bowl of the life-giving 
corn, then touches with the tips of his fingers the lips, head, arms 
and body of the child. The two bowls and the child are then passed 
on to the head of the Wa’-tse-tsi Wa-shta-ge gens, who goes through 
the same motions with the child. The child and the two bowls are 
then passed on to the heads of each of the other gentes who 
make the same motions over the child as were made by the heads 
of the first two gentes. 

These ceremonial acts performed by the heads of the gentes 
officiating, by which the child is brought into touch with the ever- 
flowing waters, the red cedar, an everlasting tree, and the life-giving 
corn, are supplicatory acts by which the aid of Wa-ko®’-da is sought 
for the child who is to go forth to take part in the great life activities. 
Not only is the attainment of old age desired for the child but also 
the continuity of its life by a never-ending line of descendants. 

At the close of these ceremonial acts a sacred gentile name is con- 
ferred upon the child without further ceremony. If, however, there 
are two or more names to choose from, as is the case in some of the 
gentes, the mother of the child has the privilege of making a choice 
from two or three names. This privilege is given by the Xo’-ka, 
who offers to the mother two small sticks prepared for this purpose, 
each of which represents a name mentioned in the origin ritual of 
the gens naming the child. The mother usually chooses the stick 
representing the name which to her has the greater religious sig- 
nificance and is the most euphonious. 


EartH Names anv W1’-GI-ES 


It was stated (see p. 33) that earth names as well as sky names 
were used by both the I*-gtho™-ga and the Wa-¢a’-be gentes as dis- 
tinetive birth names for their children. 


A. FLESCHE] CHILD-NAMING RITE 49 


In the course of a conversation concerning the gentile names, 
classed as sky and earth names, Wa-xthi’-zhi, of the Puma gens, 
remarked that: When the Ho"’-ga people were coming from the sky 
to the earth they chose two persons (gentes) to act as official mes- 
sengers. One of these persons was called Ho*-ga Wa’-tse-gi-tsi, 
The-sacred-one-from-the-stars, and the other Ho"’-ga Wa-tse-ga-wa, 
The-sacred-radiant-star. These messengers were expected to find 
some way of dispersing the waters that submerged the earth and 
of exposing the ground beneath so as to make it habitable for all 
living creatures. 

Wa’-tse-gi-tsi and Wa’-tse-ga-wa, the two messengers, found on the 
still waters the water spider, the water beetle, the white leech, and 
the dark leech, of whom they asked for aid which they could not give, 
but promised to help the people to reach old age. (See 36th Ann. 
Rept. Bur. Amer. Ethn., p. 163, lines 200 to 273.) The two mes- 
sengers went on and they met O’-po"-to™-ga, the Great Elk, and 
appealed to him for aid. The Great Elk threw himself upon the 
waters four times and splashed about until the ground was exposed 
and ready to receive men and animals. He then called to the four 
corners of the earth for the life-giving winds to come. Next he threw 
himself upon the ground and rolled about; then, as he arose, the 
hairs of his body clung to the soil and became the grasses of the 
earth. (See 36th Ann. Rept. Bur. Amer. Ethn., pp. 165-167, lines 
274 to 354.) 

The two messengers then led the people over the dry land of the 
earth, when suddenly Ho’’-ga Wa’-tse-gi-tsi, The-one-from-the-stars, 
came upon I["-gtho"’-ga, the Puma. The messenger then changed 
his name from Wa’-tse-gi-tsi to I*"-gtho’-ga. In like manner the 
Ho"-ga Wa’-tse-ga-wa, the Radiant Star, came upon Wa-¢a’-be, the 
Black Bear. The Radiant Star then changed his name from Wa’-tse- 
ga-wa to Wa-ga’-be, the Black Bear. 

These were the first earth names of the two related gentes, the 
I*-gtho"’-ga and the Wa-g¢a’-be. Wa-xthi’-zhi mentioned several 
other personal earth names of these two gentes but he suggested that 
the parts of the rituals given by himself and Wa-tse’-mo"-i" (pl. 5), in 
which are mentioned the earth names, be referred to as authoritative, 
and so the following paraphrases of those parts of the rituals are 
here given. 

EARTH NAME WI’-GI-ES 


(Wa-xTHt’-zH1) 


The people spake to one another, saying: The little ones have nothing to use as a 
symbol of courage. 

Then, at that very time, 

The Ho®’-ga Wa/-tse-ga-wa (Ho®’-ga-radiant-star), 

Went forth with hurried footsteps 


50 THE OSAGE TRIBE (ETH. ANN. 43 


To the I"-gtho"’-ga do-ga, (male puma), 

With whom he stood face to face and spake, 

Saying: The little ones have nothing to use as a symbol of courage, O, grand- 
father. 

The Male puma replied: I am a person whom the little ones may use as a symbol 
of courage. 

The brothers spake in low tones, 

Saying: He is a puma, O, younger brothers, 

Let us take personal names from him; 

I»-gtho®’-ga-to®-ga, the Great-puma, 

Shall be our name, O, younger brothers; 

I»-gtho’-ga-zhi»-ga, the Young-puma, 

Shall be our names, as we travel the path of life. 


The Ho*’-ga Wa/-tse-ga-wa, Radiant-star, 

Went forth with hurried footsteps, 

To the Wa-ga’-be, the Black-bear that is without blemish, 

Who stood as in a flame of fire. 

The Radiant-star spake to him, saying: The little ones have nothing to use as a 
symbol of their courage. 

Wa-g¢a’-be replied: I am a person whom the little ones may use as a symbol of 
their courage. 

The brothers spake to one another, saying: He is a black bear! 

He is very dark in color! 

Let us take from him personal names. 

Sha’-be-tsi-gthe, the Dark-one, 

Shall be our name henceforth, as we travel the path of life. 

You have found the Dark-one, O, younger brothers, 

Sha’-be-i-the, Finder-of-the-dark-one, 

Shall be our name, henceforth, as we travel the path of life. 

Look you, O, younger brothers, they said to one another, 

The little ones have nothing to use as a symbol of courage. 

Then they went forth in a body to an open prairie, 

Where sat Mi’-xa-¢ka, the Great-white-swan. 

Face to face they stood with him and spake, 

Saying: The little ones have nothing to use as a symbol of courage, O, grand- 
father. 

The brothers spake in low tones, saying: O, younger brothers, 

We shall take from him personal names. 

How white he is! the younger ones exclaimed, 

He is a bird, 

A white swan. 

Mi’-xa-gka, the White-swan, 

Shall be our name, O, younger brothers. 

How white he is! they again exclaimed, 

Wa-zhi®’-¢ka, the White-bird, shall also 

Be our name, O, younger brothers. 

—(56th Ann. Rept. Bur. Amer. Ethn., pp. 194-195, lines 1063 to 
111'5:) 


Earth names mentioned in the origin wi’-gi-e given by Wa-tse’- 
mo"-1". 


LA FLESCHE] CHILD-NAMING RITE 51 


Wr-Gi-5 oF THE WA’TSE-GI-TSI 
HE-WHO-CAME-FROM-THE-STARS 


What said they? it has been said, in this house, 

The people spake, saying: O, younger brothers, 

We are a people who give no mercy to the foe. 

Then they spake to the one (gens) who had made of the Puma his body, 
Saying: O, younger brother. 

Hardly were these words spoken when the Puma hastened forth. 

After a time the people said: There are signs that our brother is returning. 
Then some of the brothers ran to meet him. 


To their inquiry the Puma replied: O, elder brothers, 
Yonder stands a man, 

Verily, a man whose appearance inspires fear, 

A man who is like us in form. 

The people spake, saying: O, younger brother, 

We are a people who show no mercy to the foe. 
Whoever this man may be, 

We shall send him to the abode of spirits, 

We shall make him to lie low. 


Then toward the man they hastened: 
They made one ceremonial pause. 

At the fourth pause, 

The Puma exclaimed: There he stands! 
It is well, the people replied, 

We shall send him to the abode of spirits. 
Then, at that very time, 

The stranger spake, saying: 

I am a sacred man, O, elder brothers. 


The Puma spake, saying: 

He speaks clearly our language! 

Iam Ho*’-ga Wa’-tse-gi-tsi, a sacred person come from the stars, the stranger 
continued. 

Tam Zhi®-ga’-ga-hi-ge,! The-young-chief; 

Tam Wa’-tse-ga-hi-ge, The-star-chief; 

Tam Wa’-tse-ga-wa, The-star-radiant; 

Iam Wa’-tse-mo2-i", The-traveling-star. 


That pleases us! the people exclaimed. 
Zhi*-ga’-ga-hi-ge, The-young-chief, the stranger went on, 
Shall be your name, as you travel the path of life; 
Wa’-tse-ga-wa, The-star-radiant, 

Shall also be your name, as you travel the path of life. 
I have done much to make you contented and happy. 
We are pleased! the people exclaimed, 

We shall henceforth put away all anger and hatred, 
We shall accept the names thus offered us. 
Zhi®-ga'-ga-hi-ge, The-young-chief, 

Shall be our name, 

Wa’-tse-ga-wa, The-star-radiant, 


1 The name Zhin-ga’-ga-hi-ge is still used in the Ta-pa’ gens of the Omaha, a cognate tribe. 


52 THE OSAGE TRIBE [ETH. ANN. 43 


Shall be our name. 

I’-e-gka-wa-the, He-speaks-clearly, 

We shall also take as a name in his honor, 
Pa/-thi»-ho-ga, The-sacred-stranger, 

We shall also take as a name in his honor. 


Mi’-xa-¢ka, the white swan from whom personal names were taken, 
as mentioned in the following wi’-gi-e given by Wa-tse’-mo?-i", is a 
warrior symbol. The black color on its feet and on the tip of its 
nose typifies the fire that knows no mercy. The standards (crooks), 
which were carried by an Osage war party (pl. 6, a), typify the neck 


of the white swan. 
MI/-XA-GKA, THE WHITE SWAN 


The people spake to one another, saying: 

We have nothing of which to make a symbol (war standard). 
They spake to the Puma (gens), saying: 

Go thou and make search (for materials). 

Even as these words were spoken the Puma went forth to search. 


In time he hastened homeward, 

And, standing before the elder brothers, he spake, saying: 
O, elder brothers, what appears to be an animal, 

Is in yonder place. 

Make haste! the people said to one another, 

We shall send him to the abode of spirits. 

Verily, we are a people who give no mercy to the foe. 


They made one ceremonial pause, 

The fourth pause brought them close to the place. 

Then the Puma spake, saying: There he stands! O, elder brothers. 
An elder brother pointed with his index finger at the bird, 

And it fell to the ground in death, its feathers strewing the earth. 
They gathered around the fallen bird and stood. 


Then one spake, saying: It is a swan! O, elder brothers, 
A white swan! 
Even from its white plumage 
We shall take personal names, 
Mi’-xa-¢ka, White-swan, 
Wa-zhi"’-ga-cka, White-bird, 
And Mor’-sho®-¢ka, White-feathers, 
The little ones shall be named, as they travel the path of life. 
—(36th Ann. Rept. Bur. Amer. Ethn., pp. 228-231, lines 238 
to 358.) 


The earth names given by Wa-xthi’-zhi, of the I"-gtho"’-ga (Puma) 
gens, in his wi’-gi-es are as follows: 

1. [*-gtho"’-ga-to"-ga, the Great-puma. 
In*-gtho"’-ga-zhi"-ga, the Young-puma. 
Sha’-be-tsi-gthe, the Dark-one. 

Sha’-be-i-the, Finder-of-the-dark-one. 
Mi’-xa-cka, the White-swan. 
Wa-zhi®’-cka, the White-bird. 


Ook wh 


LA FLESCHE] CHILD-NAMING RITE 53 


The earth names given by Wa-tse’-mo"-i" of the Wa-¢a’-be (Black 

Bear) gens in his wi’-gi-es: 
L. Wa’-tse-gi-tsi, He-who-came-from-the-stars. 

Zhi*-ga’-ga-hi-ge, Young-chief. 
. Wa’-tse-ga-hi-ge, Star-chief. 
Wa-tse’-ga-wa, Star-radiant. 
Wa-tse’-mo"-i, Traveling-star. 
I’-e-cka-wa-the, He-speaks-clearly. 
Pa’-thi"-ho"-ga, The-sacred-stranger. 
. Mi’-xa-cka, White-swan. 
. Wa-zhi’’-ga-cka, White-bird. 

10. Mo®-sho"-cka, White-feather. 

The following earth names, not specifically mentioned by Wa- 
xthi’-zhi, also appear in the wi’-gi-es recorded by himself and by 
Wa-tse’-mo"-i". These names are also regarded as sacred and are 
ceremonially bestowed upon the children of the Puma and Black 
Bear gentes: 


CHNAM Rwy 


WA-XTHI’-ZHI 


1. Mo?’-hi®-ci-i-ba-btho-ga, Round-handled-knife. (36th Ann. 
Rept. Bur. Amer. Ethn., p. 206, line 1399.) 

2. Mo®’-hi®-ho"-ga, Sacred-knife. (36th Ann. Rept. Bur. Amer. 
Ethn., p. 207, line 1424.) 

3. Mo®-hi"-zhu-dse, Red-knife. (36th Ann. Rept. Bur. Amer. 
Ethn., p. 208, line 1439.) 

4. The fourth name given by Wa-xthi’-zhi (No*-be’-wa-ko"-da, 
Mysterious-hand) does not appear in any of the wi’-gi-es given 
either by himself or by Wa-tse’-mo*-i". However, the Mysterious- 
hand is spoken of by both of these men in their conversations con- 
cerning the rites, and is referred to in some of the wi’-gi-es. (See 
36th Ann. Rept., p. 230, lines 323 to 340.) The story of the Mys- 
terious-hand, as told colloquially, is that when the people came from 
the sky to the earth they had no weapons, but they killed animals by 
moistening the index finger of the right hand with saliva and point- 
ing it at them. This name is also bestowed ceremonially. 

WA-TSE’-MON-1N 

1. Mi"’-tse-xi, Sacred-robe. (36th Ann. Rept. Bur. Amer. Ethn., 
p. 235, line 510.) 

2. No" -ka-dsi-wi", Spine-woman. (36th Ann. Rept. Bur. Amer. 
Ethn., p. 235, line 512.) 

3. Tse’-pa’-ga-xe, Buffalo-head-maker. (36th Ann. Rept. Bur. 
Amer. Ethn., p. 235, line 518.) 

4. Mo"’-hi"-zhu-dse, Red-knife. (36th Ann. Rept. Bur. Amer. 
Ethn., p. 237, line 573.) 

5. Mo”-hi®-ho"-ga, Sacred-knife. (36th Ann. Rept. Bur. Amer. 
Ethn., p. 237, line 576.) 


54 THE OSAGE TRIBE [ETH. ANN. 43 
SpreciaL INSTRUCTIONS TO THE MoTHER 


At the close of the ceremony of blessing the child by the various 
gentes officiating, the Sho’-ka conducts the mother to a seat pre- 
pared for her in front of the Xo’-ka, who gives her special instruc- 
tions in the ceremonies to be observed by her to complete the child- 
naming rite. Between the two is spread a buffalo robe which had 
been decorated with certain symbolic designs. (Fig. 2.) This 
formal talk to the mother is called “Ki’-no" U-tha-ge,” Telling of 
the Symbolic Painting. Extra fees are required for the special 
instruction, which, with the help of friends and relatives, the mother 
is enabled to pay. 

If the mother is skilled with her awl and thread in ornamental 
work she would decorate with porcupine quills the symbolic robe 
to be used in this special ceremony; 
if not skilled, she would content herself 
with painting the symbolic designs on 
the robe. 

When the robe has been spread 
before the Xo’-ka he begins to talk, 
as follows: 

Wi-tsi-ni-e’, My daughter-in-law, I 
see you have brought with you a rebe 
which you have dressed and decorated 
for the comfort of your little one. It 
is a sacred robe which should be put 
to use with proper ceremony. This 
ceremony you will observe for a period 
of four days, during which you will 
paint red the parting of your hair. 
Tt will be a sign that you appeal for a long and fruitful life for your- 
self and child, to the god of day whose path lies over the middle of 
the earth. 

You have reddened the head and the forelegs of the robe. The 
head and forelegs of the robe typify that part of the earth whence 
rises the god of day to take his westward journey. Red is the color 
of the day when it is young, the time when you will rise and go forth 
to prepare food for the little one whose tender life is wholly dependent 
upon your efforts. A narrow line runs from the head of the robe 
along the middle of the back to the tail. This line typifies the path 
of the god of day who ever travels from east to west. Midway of 
the path is a round spot which represents the god of day when it 
has reached the middle of heaven. Here he marks the time when 
you will turn your thoughts from other things to the feeding of the 
little one so that the nourishing of its life may be continuous. The 
god of day continues his journey and in time reaches the edge of 
the earth, behind which he finally disappears. The hind legs and 


Fic. 2.—Symbolic robe prepared for children 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 5 


WA-TSE’-MO*-I* (WA-CA’-BE (BLACK BEAR) GENS) 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 6 


a b 


a, WAR STANDARD (SYMBOLIZES THE WHITE SWAN) 
b, TSE’-WA-THE ROOT (NELUMBO LUTEA), USED FOR FOOD 


A 


LA FLESCHE] CHILD-NAMING RITE 55 


a) 


the tail of the robe are reddened to typify the glow that warns us 
of the ending of the day when your thoughts will again turn to the 
care of the little one. When you put these symbolic marks upon 
this sacred robe your thoughts reached out in appeal to Wa-ko’-da 
for yourself and child. 

As the shadow of night spreads over the land you will take your 
little one in your arms, draw this robe over you, then rest in sleep. 
The robe which you draw over yourself and child typifies the 
heaven, whence comes all life, and the act is an appeal to heaven for 
protection. 

The procuring of food for the little one should always be done 
with a feeling of gratitude toward the Mysterious Power that brings 
forth life in all forms. There is a plant which is dedicated to use 
as a sacred food in the bringing up of the little ones, known as tse’- 
wa-the (Nelwmbo lutea) (pl. 6, 6). (86th Ann. Rept. Bur. Amer. 
Ethn., p. 183, lines 910 to 923.) You will at times go to the lake 
to gather the roots of this plant for use in feeding your little one. 
When about to go to the lake you will paint red the parting of 
your hair, as a sign of your gratitude to the god of day who passes 
over your head and over the plant you go to seek, shedding his life- 
giving power upon you as he goes upon his journey. 

When you come to the edge of the lake you will look about for a 
staff to support you as you work in the water. You will choose the 
willow for your staff, for it is a tree that clings persistently to life. 
By this act you will make an appeal to the great Life-giving Power 
for a long and fruitful life for yourself and the little one. With the 
willow staff in your hands you will step into the water and take up 
from the soft earth beneath a root of the sacred plant, the tse’-wa-the. 
You will find clinging to the root some of the soft earth from which 
the plant draws nourishment and strength. Take this bit of soil and 
touch your forehead and body with it, an act which will be as a sign 
that you appeal to the earth wherein there is Life-giving Power. 
When you have performed this act return the root to the earth 
beneath the water, with the wish that the plant shall forever be 
plentiful. Then gather enough of the roots to satisfy the little one 
and yourself. 

The maize is another sacred life-giving plant. You raise this 
plant from year to year. When you prepare the ground for plant- 
ing the seed you will take one grain and put it in a hill, you will 
press down upon it the soil with your foot, and say: ‘‘My father-in- 
law bade me do this, as an expression of my faith that the sky and 
the earth will yield to me not only one ear of maize but one animal 
as well, or even one herd of animals.” In the next hill you will put 
two grains, in the next three, the next four, the next five, the next 
six, and in the seventh seven, always repeating the words at each 
planting. 


56 THE OSAGE TRIBE (ETH. ANN. 43 


The ceremony closes with the end of the special instructions given 
to the mother of the child blessed and named, and as each member 
of the gentes who had taken part in the rite rises to go he makes 
some pleasant remarks to the father and the mother. 

When the mother goes to her field to plant the seeds of the maize 
she remembers the instructions and follows them in every detail. 
As the maize matures and the ears are still green and tender the 
mother cuts the stalks from the hills she had ceremonially made, 
leaving the ears on the stalks. She ties the stalks in bundles, and, 
with the aid of friends, carries them home to her house. She then 
prepares a feast to which she invites the man who had acted as 
Xo’-ka at the ceremonial naming of her child. He in turn invites 
some of his friends who had acted as Xo’-ka in child-naming cere- 
monies to come and share in the feast prepared for him. 

If among the invited guests there happens to be a member of the 
Tho’-xe gens, learned in the rituals, he is requested by the honored 
guest to recite the maize wi’-gi-e of his gens. 

A paraphrase is here given of the wi’-gi-e which the Tho’-xe recite 
to give pleasure to the host and to the guests. The mythical story 
points to mid-heaven as the region of the conception of life forms, 
and as the starting point of the Osage people in their journey to 
earth, the region of actual birth into bodily existence. 


OriIGIn W1’-GI-E oF THE THO’-xE GENS 


The people spake to one another, saying: Lo, the little ones are not a people, 

Let search be made by the younger brothers for a place where the little ones may 
become a people. 

Even as these words were being spoken, a younger brother 

Hastened to the first division of heaven, 

Close to which he came and paused, 

When, returning to the elder brothers, he spake, saying: 

Verily, nothing of importance has come to my notice. 

Make further search, O, younger brothers, the people said, 

The little ones are not a people. 


Then, a younger brother, 

Even as these words were being spoken, 

Hastened to the second division of heaven, where he paused, 

When, as the god of darkness cast a shadow upon the heavens, 

He returned to the eldest brothers and stood. 

They looked up and spake, saying: How has it fared with you? It wasnot your 
wont to suffer so, O, younger brother. 

He replied: I have been to the second division of heaven. 

It is not possible for the little ones to become a people there. 


O, Younger brother, 

We bid you make further search, the people said. 
Even as these words were being spoken, 

One hastened to the third division of heaven, 

He drew near and paused. 


LA FLESCHE] CHILD-NAMING RITE 57 


The younger brother, 

As the god of darkness cast a shadow upon the heavens, 

Returned to the elder brothers and stood. 

The elder brothers spake: How has it fared with you? It was not your wont to 
suffer so. 

The younger brother replied: It is impossible! 


O, younger brother, the people said, 

We bid you make further search. 

Then a younger brother 

Hastened to the 

Fourth division of heaven. 

Close to it he came and paused. 

Then the Man of Mystery, the god of the clouds, 
Drew near and stood before him. 


The younger brother turned to the elder brothers and said: Here stands a man! 

A fear-inspiring man! 

His name, I verily believe, is Fear-inspiring. 

The people spake to him, saying: O, grandfather! 

The Man of Mystery replied: I am a person of whom your little ones may make 
their bodies. 

When they make of me their bodies, 

They shall cause themselves to be deathless. 


Little-hawk 

They shall take for their personal name, 
Then shall they always live to see old age. 
Hawk-maiden, also, 

Is a name that is mine. 

That name also 

Your little ones shall take to be their name, 
Then shall they always live to see old age. 


O, younger brother! the people said, 

And the younger brother went in haste 

To the Tho’-xe (the Buffalo-bull), 

Close to whom he stood and spake, saying: 
O, grandfather! 


Then to the elder brothers he said: Here stands a man! 

A fear-inspiring man! 

The Tho’-xe spake: I am a person of whom the little ones may make their bodies. 
Whereupon he threw himself to the ground, 

Then up sprang the blazing star, 

From the earth where it stood in all its beauty, pleasing to look upon. 

Tho’-xe spake, saying: Of this plant also the little ones may make their bodies. 
The people tasted the root of the plant, 

And exclaimed: It is bitter to the taste! 

Tho’-xe spake, saying: This plant shall be medicine to the little ones. 

When they use it as medicine, 

Their arms shall lengthen in growth, 

And they shall live to see old age. 


19078°—28——_5 


58 THE OSAGE TRIBE 


Again Tho’-xe threw himself upon the ground, 
And the poppy mallow 


(ETH. ANN. 43 


Sprang from the earth and stood resplendent in its reddened blossoms. 


Of this plant also Tho’-xe said, 

The little ones shall make their bodies. 
When they use it as medicine, 

Their arms shall lengthen in growth. 
The root is astringent, 


And, referring thereto, your little ones shall take the name Astringent. 


When the little ones make of this plant their bodies, 
They shall always live to see old age. 


Tho’-xe (the Buffalo-bull), 

Threw himself to the ground, 

And a red ear of maize 

He tossed in the air, 

As he exclaimed: The little ones shall make of this their bodies! 
Then shall they always live to see old age. 


Again Tho’-xe threw himself to the ground, 
And a blue ear of maize, 

Together with a blue squash, 

He tossed in the air as he said, 

These plants, also, 

Shall be food for the little ones, 

Then shall they live to see old age. 


A third time he threw himself to the ground, 

And a white ear of maize, 

Together with a white squash he tossed in the air, 

As he exclaimed: These plants also shall be food for the little ones! 
Then shall they be difficult for death to overcome them, 

And they shall always live to see old age. 


A fourth time he threw himself to the ground, 

And a speckled ear of maize, 

Together with a speckled squash, 

He tossed in the air as he exclaimed: 

What creature is there that would be without a mate! 

And he wedded together the maize and the squash, 

Then exclaimed: These also shall be food for the little ones! 
And they shall be difficult for death to overcome them. 


The feasting of the No*’-ho"-zhi"-ga upon the fruits of the seeds 
of the maize planted by the mother with religious care in the seven 
sacred hills completes the rite of the naming of her child, by which 
its right to a place in its gens is formally recognized; the child has a 
place, not only in its gens, but also in the sky and the earth which the 
two great tribal divisions, the Ho®’-ga and the Tsi’-zhu, represent. 


LA FLESCHE] CHILD-NAMING RITE 59 


CHILD-NAMING RITUAL OF THE TSI’-ZHU WA-SHTA-GE 
GENS 


(SHo%’-Gr-mo’-1%) 


The Child-naming ritual of the Tsi’-zhu Wa-shta-ge gens of the 
Osage tribe, here recorded, was given by Sho"’-ge-mo"-i", a member 
of the Ba’-po subgens of the Tsi’-zhu Wa-shta-ge gens. The name 
Ba’-po (Popper in English), Sho"’-ge-mo*-i" explained, is the name 
of the elder tree, the trunk of which boys, from time reaching beyond 
memory, used for making poppers. The name refers to a mythical 
story and to a ceremonial office. The mythical story is as follows: 
When the people of the Tsi’-zhu great division descended from the 
sky to make the earth their home they came down as eagles, and they 
alighted on a great red oak tree. The shock of their alighting 
caused the acorns to drop from the tree in great profusion, which 
was taken as a prophecy that the Tsi’-zhu would become a numerous 
people. One eagle was crowded off the tree, but as he dropped down 
he alighted upon a blossoming elder tree. This eagle was a peace 
bird and his alighting on the ba’-po tree made it to become a peace 
symbol. The Ba’-po subgens was given the office of furnishing a 
pipestem for the peace pipe in the keeping of the Tsi’-zhu Wa- 
shta-ge gens, and the Ba’-po made the stem of an elder sapling a 
symbol of peace. 

When Sho®’-ge-mo"-i" is called by a member of the Tsi’-zhu 
Wa-shta-ge gens to act as Xo’-ka (instructor) in the ceremonial 
naming of his child he goes to the house of the father without any 
formality. Usually the call is made when the sun is traveling down- 
ward (afternoon); when he receives the message he promptly responds 
to the call. On his arrival at the house the father, in a formal speech, 
informs him that his summons was for the purpose of asking him to 
conduct the ceremonies to be performed at the naming of his child. 
When Sho*’-ge-mo?-i" gives his consent to officiate at the ceremony 
the fees for the men who are to take part are placed before him. 
These he examines to make sure that there are enough articles to go 
around, and to see if the man had also provided a pipe for the Sho’-ka 
or Official Messenger. 


Certain Gentes CALLED TO TAKE Part IN THE CEREMONY 


Being satisfied that the man had supplied all the necessary articles, 
he places in the hands of the father the ceremonial pipe and bids 
him go after the Sho’-ka of the gens. The father returns with the 
messenger who was already invested with the little pipe, the badge 
of his authority. When the two men had taken their seats Sho’’- 
ge-mo"-i" directs the Sho’-ka to go and call the heads of the following 
gentes, with their No*’-ho"-zhi*-ga members, to come to the house 


60 THE OSAGE TRIBE [ETH: ANN. 43 


of the father, at sunrise the next morning, to take part in the cere- 
monies of naming his child: 

1. Wa’-tse-tsi, of the Wa-zha’-zhe subdivision, to recite their 
wi’-gi-e relating to their life symbol, the red cedar. (36th Ann. 
Rept. Bur. Amer. Ethn., p. 95, lines 1 to 34.) 

2. No®’-po"-da, Deer gens, of the Wa-zha’-zhe subdivision, to 
recite their wi’-gi-e relating to one of their life symbols, the water. 
(36th Ann. Rept. Bur. Amer. Ethn., p. 98, lines 1 to 25.) 

3. I’-ba-tse Ta-dse, Wind People, of the Ho"-ga subdivision, 
to recite their wi’-gi-e relating to one of their life symbols, the maize. 

4. Tho’-xe, Buffalo-bull gens of the Tsi-zhu great division, to 
recite their wi’-gi-e relating to the maize. Tho’-xe is the gens that 
gave to the people the maize and the squashes. (36th Ann. Rept. 
Bur. Amer. Ethn., p. 279, lines 54 to 110.) The Tho’-xe authorized 
the I’-ba-tse and certain other gentes to use the Maize ritual in their 
child-naming ceremonies. 

5. Cit’-dse-a-gthe, Wolf gens of the Tsi’-zhu great division, to 
recite their wi’-gi-e relating to their life symbol, the sun. The Dog- 
star is also one of their life symbols. (36th Ann. Rept. Bur. Amer. 
Ethn., p. 118, lines 1 to 36.) 


Wa-zHO’-I-GA-THE (Lir—E SymBoxu) W1’-GI-5 


The Sho’-ka returns to the house of the father and reports that he 
has given notice to all the gentes named to attend the ceremony. 
Then Sho"’-ge-mo?-i" proceeds to recite the Wa-zho’-i-ga-the Wi’- 
gi-e of his gens, a name which means, The Taking of Bodies; that is, 
The Taking of Life Symbols. The reciting of this wi’-gi-e is for the 
benefit of the father and the child. 


THE TAKING OF LIFE SYMBOLS. 


FREE TRANSLATION 


1 


1. The people spake to one another, saying: Lo, the little ones 
have nothing of which to make their bodies, 

2. Take heed, O, younger brothers, and see what can be done. 

3. Then to the youngest of the brothers they spake, saying: 

4. The little ones have nothing of which to make their bodies, O, 
younger brother. 

5. Hardly were these words spoken, 

6. When the young messenger stood before the God of Day (the 
sun), to whom he spake, saying: 

7. O, my grandfather! 

8. The God of Day replied: My grandchild! 

9. The messenger spake: The little ones have nothing of which to 
make their bodies, O, grandfather. 


LA FLESCHE] CHILD-NAMING RITE 61 


10. 


“Im Cr 


The God of Day spake: I am a person of whom the little ones 
may well make their, bodies, 


. Tam a god who has power to resist death. 
. When the little ones make of me their bodies, 
. They also shall have power to resist death, as they travel the 


path of life. 


. Even among the gods 

. There is not one who is able to see my path. 

. When the little ones make of me their bodies, 

. Even the gods 

. Shall not be able to see their path, as they travel the path of life. 


9 


2 


. Again the people spake, saying: O, younger brothers, 

. Take heed and see what can be done, 

. The little ones have nothing of which to make their bodies. 

. They spake to the youngest of the brothers, saying: 

. O, younger brother, 

. The little ones have nothing of which to make their bodies, 

. Take heed and see what can be done. 

. Hardly were these words spoken 

. When the young messenger stood before the Goddess of Night 


(the moon), 


. To whom he spake, saying: O, my grandmother! 
29. The Goddess of Night replied: My grandchild! 
. The messenger spake: The little ones have nothing of which to 


make their bodies. 


. Then spake the Goddess of Night: I am a person of whom the 


little ones may well make their bodies, 


. Iam a goddess who has power to resist death. 
. When the little ones make of me their bodies, 
. They also shall have power to resist death, as they travel the 


path of life. 


. Even among the gods 

. There is not one who is able to see my path. 

. When the little ones make of me their bodies, 

. Even the gods 

. Shall not be able to see their path, as they travel the path of 


life. 


. Even among the gods 
. There is not one of them who can stand in my way to prevent 


my going. 


. When the little ones make of me their bodies, 
3. Even the gods 
. Shall not be able to stand in their way, as they travel the path 


of life. 


THE OSAGE TRIBE [ETH. ANN. 43 


. Moreover, I have been able to bring myself to see old age. 
. When the little ones make of me their bodies, 
. They also shall bring themselves to see old age, as they traves 


the path of life. 


. I have brought myself to the days that are calm and peaceful. 
. When the little ones make of me their bodies, 
. They also shall bring themselves to the calm and peaceful days, 


as they travel the path of life. 
3 


. Again the people spake, saying: Lo, the little ones have nothing 


of which to make their bodies, 


. Take heed and see what can be done, O, younger brothers. 

. Then they spake to the youngest of tne brothers, 

. Saying: O, younger brother! 

. The little ones have nothing of which to make their bodies, 

. Take heed and see what can be done. 

. Even as these words were being spoken, 

. He stood before the Male Star (Morning Star) who sitteth in 


the heavens, 


. And spake to him, saying: O, grandfather! 
. The Male Star replied: My grandchild! 
. The messenger spake: The little ones have nothing of which to 


make their bodies. 


. The Male Star replied: I am a person of whom the little ones 


may well make their bodies. 


. Iam a god who has power to resist death. 
. When the little ones make of me their bodies, 
. They also shall have power to resist death, as they travel the 


path of life. 


. Even among the gods 

. There is not one who is able to see my path. 

. When the little ones make of me their bodies, 

. Even the gods 

. Shall not be able to see their path, as they travel the path of 


life. 


. Even among the gods 

. There is not one who can stand in my way to prevent my going, 
. When the little ones make of me their bodies. 

. Even the gods 

. Shall not be able to stand in their way to prevent their going. 

. Moreover, I have been able to bring myself to see old age. 

. When the little ones make of me their bodies, 

. They also shall be able to bring themselves to see old age, as 


they travel the path of life. 


LA FLESCHE] CHILD-NAMING RITE 63 


. They shall also live to see the days that are calm and peaceful. 
. When the little ones make of me their bodies, 
. They shall be able to bring themselves to the calm and peaceful 


days, as they travel the path of life. 
4 


. The people spake, saying: O, younger brothers, 

. The little ones have nothing of which to make their bodies, 

. Take heed and see what can be done. 

. Then they spake to the youngest of the brothers, 

. Saying: O, younger brother, 

. The little ones have nothing of which to make their bodies, 

. Take heed and see what can be done. 

. Even as these words were being spoken, 

. The messenger stood before the Female Star (Evening Star) 


who sitteth in the heavens, 


. And spake to her, saying: O, my grandmother! 
. The Female Star replied: My grandchild! 
. The messenger spake: The little ones have nothing of which to 


make their bodies. 


. The Female Star replied: I am a person of whom the little ones 


may well make their bodies. 


. Iam a god who has power to resist death. 
. When the little ones make of me their bodies, 
. They also shall have power to resist death, as they travel the 


path of life. 


. Even among the gods 

. There is not one who can stand in my way to prevent my going. 
. When the little ones make of me their bodies, 

. Even the gods 

. Shall not be able to stand in their way to stop their going. 

. Moreover, I have been able to bring myself to see old age. 

. When the little ones make of me their bodies, 

. They also shall be able to bring themselves to see old age, as 


they travel the path of life. 


. I have been able to bring myself to the calm and peaceful days. 
. When the little ones make of me their bodies, 
. They also shall be able to bring themselves to the calm and 


peaceful days, as they travel the path of life. 
5 


. The people spake, saying: O, younger brothers, 

. The little ones have nothing of which to make their bodies. 
. Then to the youngest of the brothers 

. They spake, saying: O, younger brother, 


148. 


THE OSAGE TRIBE (ETH. ANN. 43 


. Take heed and see what can be done. 
. Even as these words were being spoken, 
. The messenger stood before the Litter (Ursa Major), who stands 


in the heavens, 


. To whom he spake, saying, O, grandfather! 
. The little ones have nothing of which to make their bodies. 
. The Litter replied: I am a person of whom the little ones may 


well make their bodies. 


. Tam a god who has power to resist death. 
. When the little ones make of me their bodies, 
. They also shall have power to resist death, as they travel the 


path of life. 


. Even among the gods 

. There is not one who is able to see my path. 

. When the little ones make of me their bodies, 

. Even the gods 

. Shall not be able to see their path, as they travel the path of life. 
. Even among the gods 

. There is not one who can stand in my way to prevent my going. 
. When the little ones make of me their bodies, 

. Even the gods 

. Shall not be able to stand in their way to prevent their going. 

. Moreover, I have been able to bring myself to see old age. 

. When the little ones make of me their bodies, 

. They also shall be able to bring themselves to see old age. 

. Ihave been able to bring myself to the calm and peaceful days. 
. When the little ones make of me their bodies, 

. They also shall be able to bring themselves to the calm and 


peaceful days, as they travel the path of life. 
6 


. The people spake, saying: The little ones have nothing of which 


to make their bodies, 


. Give heed, younger brothers, and see what can be done. 

. Then to the youngest of the brothers, 

. They spake, saying: O, younger brother, 

. The little ones have nothing of which to make their bodies. 

. Even as these words were being spoken, 

. The messenger stood before Deer-head (Pleiades), who sitteth 


in the heavens, 


. To whom he spake, saying: O, my grandmother! 
. She replied: My grandchild! 
. The messenger spake: The little ones have nothing of which to 


make their bodies. 
Deer-head replied: I am a person of whom the little ones may 
well make their bodies, 


LA FLESCHE] CHILD-NAMING RITE 65 


149. 
150. 
151. 


152. 
153. 
154. 
155. 
156. 


157. 
158. 
159. 
160. 
161. 
162. 
163. 
164. 
165. 
166. 
167. 


168. 


169. 
170. 
Zale 
172. 
173. 
174. 
175. 


176. 
Welhe 
178. 


179. 
180. 
181. 


182. 
183. 
184. 


IT am a god who has power to resist death. 

When the little ones make of me their bodies, 

They also shall have power to resist death, as they travel the 
path of life. 

Even among the gods 

There is not one who is able to see my path. 

When the little ones make of me their bodies, 

Even the gods 

Shall not be able to see their path, as they travel the path of 
life. 

Even among the gods 

There is not one who can stand in my way to prevent my going. 

When the little ones make of me their bodies, 

Even the gods 

Shall not be able to stand in their way to prevent their going. 

Moreover, I have been able to bring myself to see old age. 

When the little ones make of me their bodies, 

They also shall be able to bring themselves to see old age. 

I have been able to bring myself to the calm and peaceful days. 

When the little ones make of me their bodies, 

They also shall be able to bring themselves to the calm and 
peaceful days, as they travel the path of life. 


¢ 


The people spake, saying: The little ones have nothing of 
which to make their bodies, 

Give heed, O, younger brothers, and see what can be done. 

Then to the youngest of the brothers, 

They spake, saying: O, younger brother, 

The little ones have nothing of which to make their bodies, 

Take heed and see what can be done. 

Even as these words were being spoken, 

The messenger stood before Three-deer (Orion’s belt), who 
stands in the heavens, 

To whom he spake, saying: O, grandfather! 

The little ones have nothing of which to make their bodies. 

Three-deer replied: I am a person of whom the little ones may 
well make their bodies, 

I am a god who has power to resist death. 

When the little ones make of me their bodies, 

They also shall have power to resist death, as they travel the 
path of life. 

Even among the gods 

There is not one who is able to see my path. 

When the little ones make of me their bodies, 


66 


185. 
186. 


187. 
188. 
189. 
190. 
U)ite 
192. 
193. 
194. 


195. 
. When the little ones make of me their bodies, 
. They also shall be able to bring themselves to the calm and 


ond wb wv 
ee 


THE OSAGE TRIBE [ETH. ANN. 43 


Even the gods 

Shall not be able to see their path, as they travel the path of 
life. 

Even among the gods 

There is not one who can stand in my way to prevent my going. 

When the little ones make of me their bodies, 

Even the gods 

Shall not be able to stand in their way to prevent their going. 

Moreover, I have been able to bring myself to see old age. 

When the little ones make of me their bodies, 

They also shall have the power to bring themselves to see old 
age. 

I have been able to bring myself to the calm and peaceful days. 


peaceful days, as they travel the path of life. 
8 


. The people spake, saying: The little ones have nothing of 


which to make their bodies, O, younger brothers, 


. Take heed and see what can be done. 

. Then to the youngest of the brothers 

. They spake, saying: O, younger brother, 

. The little ones have nothing of which to make their bodies, 

. Take heed and see what can be done. 

. Even as these words were being spoken, 

. The messenger stood before Double-star (Theta and Iota in 


Orion) who sitteth in the heavens, 


. To whom he spake, saying: O, grandmother! 
. The little ones have nothing of which to make their bodies. 
. Double-star replied: I am a person of whom the little ones may 


well make their bodies. 


. I am a god who has power to resist death. 
. When the little ones make of me their bodies, 
. They also shall have power to resist death, as they travel the 


path of life. 


. Even among the gods 

. There is not one who is able to see my path. 

. When the little ones make of me their bodies, 

. Even the gods 

. Shall not be able to see their path, as they travel the path of 


life. 


. Even among the gods 
. There is not one who can stand in my way to prevent my going. 
9. When the little ones make of me their bodies, 


LA FLESCHE) CHILD-NAMING RITE 67 


220. Even the gods 

221. Shall not be able to stand in their way to prevent their going. 

222. Moreover, I have been able to bring myself to see old age. 

223. When the little ones make of me their bodies, 

224. They also shall be able to bring themselves to see old age. 

225. I have been able to bring myself to the calm and peaceful days. 

226. When the little ones make of me their bodies, 

227. They also shall be able to bring themselves to the calm and 
peaceful days, as they travel the path of life. 


At the close of the wi’-gi-e Sho"-ge-mo"-i® and the Sho’-ka are 
invited by the family to join them in the evening meal, after which 
the two men go home. 


Tue Xo’-KA CEREMONIALLY CONDUCTED TO THE CuHILD’s House 


Before sunrise the next morning the Sho’-ka, carrying his little 
pipe, the badge of his office, goes to Sho"’-ge-mo"-i"’s house to con- 
duct him to the house of the child to be named. Upon receiving the 
formal message from the Sho’-ka, Sho"’-ge-mo-i" takes his paint 
pouch from a bag containing his personal belongings and puts some 
red paint on the inner surface of his hands. Then as the eastern 
clouds take from the rising sun a crimson tinge, he lifts his hands, 
palms outward, toward them and the sun itself. After a silent pause 
he withdraws his hands and reddens his face with the paint on them, 
as though with the color of the sun, and his messengers, the reddened 
clouds. When he has put upon his face the sacred color he takes 
from a package in which he keeps his ornamental feathers a red 
downy eagle feather which he fastens to his scalplock so that the 
red feather, the life symbol of his gens, stands firm and upright. In 
the days when buffalo were plentiful the No*-ho®-zhi"-ga who is to 
act as Xo’-ka at the child-naming ceremony wore a buffalo robe 
with the hair outside, but since the extinction of that animal he 
substituted for the robe a woven blanket obtained from traders. 

Having thus decorated himself with red paint and the red feather, 
symbols of the sky, and the substitute of the buffalo robe, an earth 
symbol, Sho®’-ge-mo®-i", now actual Xo’-ka, goes forth to the house 
of the child to be named, following the Sho’-ka, who leads the way. 
It was explained by the old man that the manner of approach of his 
gens, the Tsi’-zhu Wa-shta-ge, to the house of the child was very 
simple, that it did not have the elaborate ceremonial forms described 
by Wa-xthi’-zhi that were followed by his gens, the Puma, and the 
other war gentes of the Ho®’-ga great division. 

Arriving at the house, the Sho’-ka enters without pause and leads 
the Xo’-ka to his place at the left of the father, who sits with his wife 
and child at the east end of the house. When the Xo’-ka has taken 
his seat the No"-ho"-zhi"-ga of his gens, the Tsi-zhu Wa-shta-ge, 


68 THE OSAGE TRIBE [ETH. ANN, 43 


enter and take their places back of the Xo’-ka and the parents and 
sit in a row occupying the entire width of the house. Then the 
No” -ho*-zhi"-ga of the other gentes who are to take part in the cere- 
mony enter, those of the Ho*’-ga great division taking their accus- 
tomed places at the south side and those of the Tsi’-zhu great division 
at the north side of the house. _ (Fig. 1.) Except for the blankets of 
various colors, the No*’-ho®-zhi"-ga were decorated alike, their 
faces painted red, the color of the sun and the dawn, and a red 
downy feather fastened to the scalplock of each one. 


A Lire Symspou Sent to Eacu oF THE OFFICIATING GENTES 


When all the No"’-ho®-zhi"-ga had settled down in their places, and 
had exchanged with each other the usual social greetings, Sho®’-ge- 
mo"™-i" opens the proceedings with a formal statement, setting forth 
the purpose of the gathering and adding some pertinent remarks con- 
cerning the ancient rite of naming the children and their formal 
recognition as members of the tribe. He then goes on to the cere- 
mony of distributing the fees and the symbolic articles to be used in 
the rite. The distribution was made in the following order: 

1. To the Wa’-tse-tsi, Star gens of the Wa-zha’-zhe subdivision 
of the Ho*’-ga great division, he sent, by the Sho’-ka, cedar fronds 
with fee. The cedar is a life symbol of the Wa’-tse-tsi gens. 

2. To the Tho’-xe, Buffalo-bull gens, of the Tsi’-zhu great division, 
a bowl of shelled corn with fee. The maize is one of the life symbols 
of the Tho’-xe. 

3. To the No"-po"-da, Deer gens of the Wa-zha’-zhe subidivion 
of the Ho’’-ga great division, a bowl of water with fee. Water is one 
of the life symbols of the No®’-po™-da. 

4. To the Ci*’-dse-a-gthe, Wolf-tail gens, of the Tsi’-zhu great 
division, fee only. The sunisone of the life symbols of this gens. 
The Dog-star is also one of its symbols. 

5. I’-ba-tse Ta-dse, Wind gens of the Ho"’-ga subdivision of the 
Ho"’-ga great division, a bowl of shelled corn. The Tho’-xe author- 
ized the I’-ba-tse to use the maize ritual. This gens also has the 
office of performing the ceremonies by which the souls of warriors 
slain in battle are sent direct to the spirit land. 


MeMBERS OF THE OFfriciATING GenTES RecireE THEIR Wr’-GI-Es 
SIMULTANEOUSLY 


When the Sho’-ka, the Ceremonial Messenger, had made the last 
delivery of the symbolic articles and fees to the gentes above named, 
each No"’-ho®-zhi®-ga begins to recite the wi’-gi-e of his gens relating to 
its life symbol, such as the cedar fronds, the corn or water. As each 
No?’-ho"-zhi®-ga recites the wi’-gi-e of his gens, old Sho™’-ge-mo™-i? 
recites the Name Wi’-gi-e of his own gens, the Tsi-zhu Wa-shta-ge, 
which is as follows: 


LA FLESCHE] CHILD-NAMING RITE 69 


— 


bo bd bv 
Ce OS) 


bo bw bw 
“ID or 


HSS MN AAR we 


THE NAME WI’-GI-E 
FREE TRANSLATION 


1 


. The people spake to one another, saying: O, younger brothers, 
. The little ones have nothing of which to make their bodies, 

. Take heed and see what can be done. 

. Then to the youngest of the brothers they spake, 

. Saying: O, younger brother, 


The little ones have nothing of which to make their bodies, 
You will give heed and see what can be done. 

Even as these words were being spoken 

To the first division of heaven, 

The messenger verily descended, 

Where the little ones had not yet become a people. 


2 


. Again the people spake, saying: O, younger brothers, 

. The little ones have nothing of which to make their bodies, 
. Take heed and see what can be done. 

. Then to the youngest of the brothers they spake, 

. Saying: O, younger brother, 

. You will give heed and see what can be done. 

. To the second division of heaven the messenger descended, 
. When he cried out: 

. It can not be, it is impossible: 

. The little ones have not yet become a people. 


3 


. Again the people spake, saying: O, younger brothers, 
3. The little ones have nothing of which to make their bodies, 


Take heed and see what can be done. 


5. Then to the youngest of the brothers they spake, 

. Saying: O, younger brother, 

. The little ones have nothing of which to make their bodies, 
. You will give heed and see what can be done. 

. Even as these words were being spoken, 

. The messenger descended to the third division of heaven, 

. Where the little ones had not yet become a people. 


4 


2. Verily, at that time and place, 
. The people spake, saying: O, younger brothers, the little ones 


have nothing of which to make their bodies, 


THE OSAGE TRIBE [ETH. ANN. 43 


. Take heed and see what can be done. 

. Then to the youngest of the brothers they spake, 

. Saying: O, younger brother, 

. The little ones have nothing of which to make their bodies, 

. You will give heed and see what can be done. 

. Even as these words were being spoken, 

. The messenger descended to the fourth division of heaven, 

. Where lay the bird (the female eagle) that has no stains (evil 


disposition). 


. Verily, a person who is ever present upon her nest. 

. Upon the center of the earth, that sat in all her greatness,’ 

. There stood a person (the male eagle). 

. From him we shall take the name, Mo*-zho™, Earth, 

. Verily, he is a person who travels far and wide, above the earth. 
. We shall take from him the name, Mo®-zho"’-ga-sho", Travels- 


above-the-earth. 


’ Verily, he is a person whose home is upon the center of the earth. 
. We will take from him the name, Mo®-zho"’-u-cko"-gka, Center- 


of-the-earth. 
5 


. The little ones are now a people. 
. We shall also take the name, Xi-tha’-da-wi", Good-eagle- 


woman, 


2. Also the name, Hi®’-i-ki"-da-bi, Feathers-fought-over, 
. Hit’-ga-mo"-ge, Feathers-scattered-by-the-winds, shall also be 


our name, 


. As also, No"-be’-ci, Yellow-hands. 
. And Wa-zhi"’-ga-hi", Feathers-of-the-bird, shall be our name. 


6 


. Verily, at that time and place, 

. The eagle spake, saying: Behold the hollow of my foot, 

. Which I have made to be the sign of old age. 

. When the little ones make of me their bodies, 

. They shall live to see the sign of old age in the hollow of their 


foot. 


. The wrinkles upon my shin, 

. L have made to be the sign of old age. 

. When the little ones make of me their bodies, 
. They shall live to see wrinkles upon their shin. 


? The words of this line are figurative and mean the earth when she displays her greatness by her blos- 
soming flowers and her ripening fruit. 


LA FLESCHE] CHILD-NAMING RITE 71 


65. The folds of the skin on my knee, 

66. I have made to be the sign of old age. 

67. When the little ones make of me their bodies, 

68. They shall live to see the skin of their knee gathered in folds. 


69. The stripes on the feathers of my thigh, 

70. I have made to be the sign of old age. 

71. When the little ones make of me their bodies, 

72. They shall live to see the sign of old age upon their thigh. 
73. The stripes upon my breast, 

74. I have made to be the sign of old age. 

75. When the little ones make of me their bodies, 

76. They shall live to see the sign of old age on their breast. 


77. The stripes upon the corners of my mouth, 

78. I have made to be the sign of old age. 

79. When the little ones make of me their bodies, 

80. They shall live to see the sign of old age in the corners of their 
mouth. 


81. The stripes upon my forehead, 

82. I have made to be the sign of old age. 

83. When the little ones make of me their bodies, 

84. They shall live to see the sign of old age on their forehead. 


85. The folds of my eyelids, 

86. I have made to be the sign of old age. 

87. When the little ones make of me their bodies, 

88. They shall live to see the sign of old age on their eyelids. 


89. I have been able to bring myself to old age. 

90. When the little ones make of me their bodies, 

91. They also shall be able to bring themselves to old age. 

92. I have been able to bring myself to the calm and peaceful days. 

93. When the little ones make of me their bodies, 

94. They also shall be able to bring themselves to the calm and 
peaceful days, as they travel the path of life. 


Tue CuILp 1s PASSED FROM GENS TO GENS TO BE BLESSED 


At the close of the simultaneous recital of the wi’-gi-es by the 
No*’-ho"-zhi®-ga of the six gentes, namely, the Wa’-tse-tsi, Tho’-xe, 
No” -po"-da, (i®’-dse-a-gthe, I’-ba-tse, and the Tsi’-zhu Wa-shta-ge, 
the Sho’-ka carries the infant to the head of the Wa’-tse-tsi gens, who 
takes it in his arms, then, dipping the tips of the fingers into a wooden 
vessel, in which had been put sacred water and red cedar fronds, he 
gently touches with his moistened fingertips the lips, head, arms, and 
body of the little one. This ceremonial act is an appeal to Wa-ko"’- 
da to grant to the little one health and strength so that it may grow 
to maturity and old age without interruption by disease. 


72 THE OSAGE TRIBE [BTH. ANN. 43 


The child is next taken by the Sho’-ka to the head of the No®’- 
po"-da gens, who blesses it in the same manner with the symbolic 
water and cedar fronds. 

Then the little one is taken to the head of the I’-ba-tse gens, who 
touches the lips, head, arms and body of the child with pounded corn, 
besides the sacred water and cedar fronds. The touching of the 
child with the life-giving corn is an act of appeal to Wa-ko"’-da that 
the child be not permitted to suffer for want of food during its life, 
so that it may reach maturity and old age without difficulty. The 
gentile symbol of the I’-ba-tse gens is the wind but it was authorized 
by the Tho’-xe gens to use the corn ritual in its child-naming ritual. 

The Sho’-ka takes the little one from the I’-ba-tse to the head of 
the Tho’-xe, Buffalo-bull, gens. In the mythical story of the origin 
of the maize it was Tho’-xe, Buffalo-bull, who gave to the people 
the maize and the squash. (See 36th Ann. Rept. Bur. Amer. Ethn., 
pp. 279-281, lines 54 to 110.) The head of the Tho’-xe gens takes 
the little one in his arms and blesses it with the sacred water and cedar 
fronds as did the Wa’-tse-tsi, then, mixing some of his own pounded 
corn with that of the I’-ba-tse, he blesses the child with the sacred 
corn, the life symbol of his own gens. The ceremonial act of the 
Tho’-xe is an expression of the wish that the life-giving corn will aid 
the new member of the Tsi’-zhu Wa-shta-ge gens to successfully 
reach maturity and old age. 

The next to take the child in his arms and bless it with the sym- 
bolic water, cedar fronds and corn is the head of the @i?’-dse-a-gthe, 
Wolf, gens. His ceremonial acts do not differ from those of the 
Tho’-xe. 

The Sho’-ka then brings the little one to its own gens, the Tsi’-zhu 
Wa-shta-ge, the People of Peace. The head of the gens takes the 
little one in his arms and blesses it in the same manner in which the 
Tho’-xe blessed it. This is the gens to whom the sick are brought 
that they might taste of the sacred food prepared by them and be 
strengthened. From this healing power the members of the gens 
like to take the name, Wa-stse’-e-do", Good-doctor. 

When each of these gentes had blessed the child in turn the Sho’-ka 
brings the mother to the Xo’-ka, who places in her hands two little 
sticks, each of which represents a sacred name of the gens of which 
the little one has now become a member. The Xo/-ka bids her 
take one of the names represented by the sticks. The mother 
usually takes for her child the name that is most euphonious and which 
she thinks has the greater religious significance. The selection of a 
name for the new member of the gens closes the ceremony. 

During the month of April, 1916, Sho®’-ge-mo"-i" was summoned 
to the house of Wa-xthi’-zhi to name his grandson, whose father is 
a member of the Tsi’-zhu Wa-shta-ge gens. Sho"’-ge-mo"-i" 


LA FLESCHE] CHILD-NAMING RITE 73 


promptly responded to the call but Wa-xthi’-zhi became uncertain 
as to whether or not the ceremonial naming of a child according to 
the ancient tribal rites would come under the prohibition of the new 
religion which he had accepted against the practice of the ancient 
Osage ceremonies. The full ceremony was omitted, but the old man 
was asked to offer to the mother the choice of two sacred names: 
Mo*-zho"’, Earth (see p. 70, line 45), and Wa-stse’-e-do", Good- 
doctor. The mother, a member of the I"-gtho"’-ga (Puma) gens, 
chose for her son, a member of the Tsi’-zhu Wa-shta-ge gens, the 
name Wa-stse’-e-do®. Although the full child-naming ceremony 
was omitted, Wa-xthi’-zhi gave as fees to Sho"’-ge-mo"-i" a horse, 
a blanket, and other articles of value, amounting to about one hundred 
and fifty dollars. 

The first wi’-gi-e recited in the child-naming ritual given by Sho’’- 
ge-mo"-i" (pp. 60 to 67) is entitled Wa-zho’-i-ga-the Wi’-gi-e, 
literally, The Taking of Bodies, and freely translated, The Taking 
of Life Symbols. In this wi’-gi-e eight gods, in the forms of certain 
cosmic bodies, are adopted as Life Symbols. Sex is attributed to 
these gods and goddesses and they are addressed as ‘‘grandfather”’ 
and ‘‘erandmother’’ because of their great age and mysterious 
character. The wi’-gi-e is an expression by the ancient No®’-ho®- 
zhi"-ga of their longing desire for a tribal life that will be as lasting 
as that of the gods and goddesses who forever travel in the heavens. 
These gods and goddesses are paired in this wi’-gi-e as follows: 


Wa-ko"’-da Ho"™-ba do", God of Day (the Sun), grandfather, 
Wa-ko"’-da Ho" do", Goddess of Night (the Moon), grandmother. 


Wa’-tse-do-ga, Male Star (the Morning star), grandfather, 
Wa’-tse Mi-ga, Female Star (the Evening star), grandmother. 


Wa’-ba-ha, Litter (the Dipper), grandfather, 
Ta-pa’, Deer-head (the Pleiades), grandmother. 


ge Ss Se Oa 


Ta Tha’-bthi®, Three-deer (the three great stars that form 
Orion’s Belt), grandfather, 

. Mi-ka-k’e u-ki-tha-c’i" (Stars-strung-together) (theta and iota in 

Orion), grandmother. 


Xu’-tha-wa-to"-i" of the Tsi’-zhu Wa-no® (Elder Tsi’-zhu), a war 
gens of the Tsi’-zhu great tribal division, was asked for the Child- 
naming Ritual of his gens, he being referred to as one versed in the 
rituals of the Tsi’-zhu war gentes, but he declined to give it in full. 
With some reluctance he consented to recite the first wi’-gi-e of his 
ritual which corresponds to and bears the same title as the one given 
by Sho"’-ge-mo®-i", a No®’-ho"-zhi"-ga of the Tsi’-zhu Wa-shta-ge 
gens. (See pp. 60 to 67.) 

19078°—28, 6 


(0/0) 


74 THE OSAGE TRIBE [ETH. ANN. 43 


In the Sho"’-ge-mo"-i" wi’-gi-e (The Taking of Life Symbols), the 
people of the Tsi’-zhu Wa-shta-ge gens implored four gods and four 
goddesses of the sky for permission to take from them ‘“bodies”’ for 

araeoal ty Lo onlintets is their little ones. The peo- 
PotAnis kJ Deh eee . * ple of the Tsi’-zhu Wa-no?, 
‘ in the wi’-gi-e recorded by 
. 4 Xu-thu’-wa-to"-i", entreat- 
sie ed six gods and four god- 
f desses of the sky for per- 
¢ mission to take ‘bodies’ 
from them for their little 

‘ ones. The following is the 
: order in which the Tsi’-zhu 
+ Wa-no" people approached 

Fic. 3.—Chart of constellation Wa’-ba-ha (Ursa Major) these ten sky deities, the 
order in which they paired them according to sex, and the terms of 
relationship they used in addressing them: 

1. Wa-ko"’-da Ho”’-ba do", the God of Day (the Sun), grandfather, 
2. Wa-ko"’-da Ho" do®, the 


Goddessof Night (the Moon), ‘ 
grandmother. i of 


3. Mi-ka’-k’e Ho"’-ba"do?, e 
the Day-star (Morning star), 
grandfather, 

4. Mi-ka’-k’e Ho” do?, the a 
Night-star (Evening star), 
grandmother. 


5. Wa’-ba-ha, Litter, the 


Dipper (Great Bear), (fig. 3), = 
grandfather, 

6. Mi-ka’-k’e u-ki-tha-¢’ i", No2< 
Double-star, grandmother. 

7. Ta-pa’, Deer-head, Ple- O 
iades, grandfather, 

8. Ta Tha’-bthi, Three- _ CaP ehag coe 
deer, the three great stars in NO-1.74 7H4" Anetta te AST 
gif NO.2. //-KA- kK’ E U-HI-THA-TS/% = 

enon s belt (fig. 4), grand- STARS-STRUNG-TOGETHER. 
mother. 


Fic. 4.—Chart of Ta Tha’-bthi=, Three Deer (in Orion) 


9. Mi-ka’-k’e Zhu-dse, Red-star, the Pole star, grandfather, 
10. Sho™-ge A-ga-k’e e-go", Dog-star, Sirius, grandfather. 


LA FLESCHE] CHILD-NAMING RITE UD 


The two wi’-gi-es do not agree as to the sexes of two of the sky 
deities. In the Tsi’-zhu Wa-shta-ge wi’-gi-e, Ta-pa’ (Pleiades) is 
addressed as grandmother and in that of the Tsi’-zhu Wa-no" as 
grandfather. Ta-tha’-bthi®, Three-deer, is addressed as grandfather 
in the Tsi’-zhu Wa-shta-ge wi’-gi-e and in that of the Tsi’-zhu 
Wa-no" as grandmother. 

The difference between the two wi’-gi-es in this respect was 
spoken of to Sho"’-ge-mo®-i" and he said: ‘‘We notice such mistakes 
in the tribal rites but controversy over them is always avoided by the 
No’-ho"-zhi"-ga. Xu-tha’-wa-to™-i" recited his wi’-gi-e correctly, 
and we recite ours as it was handed down to us. The Tsi’-zhu 
Wa-no", being a war people, mention in their wi’-gi-e their two war 
gods, the Red-star and the Dog-star; they address both as grand- 
father. We (the Tsi’-zhu Wa-shta-ge) are a peace people, therefore 
we do not mention those two gods in our child-naming ritual.” 


First CuHinp-NAMING W1’-GI-E OF THE TsI’/-zHU Wa-NON GENS 


The following is the first wi’-gi-e in the Child-naming Ritual of the 
Tsi’-zhu Wa-no", war gens, of the Tsi’-zhu great tribal division, as 
recited by Xu-tha’-wa-to"-i". 


TAKING OF LIFE SYMBOLS 
1 


1. Verily, at that time and place, it has been said, in this house, 
2. The Tsi’-zhu, a people who have seven fireplaces, spake to one 
another, 
3. Saying: O, younger brothers, 
4. The little ones have nothing of which to make their bodies. 
5. Then, at that very time they spake 
6. To the Sho’-ka Wa-ba-xi (the Chief Messenger), 
7. Saying: O, younger brother, 
8. The little ones have nothing of which to make their bodies, 
9. Take heed and see what can be done. 
10. Then, at that very time, 
11. The Chief Messenger 
12. Hastened to the 
13. God of Day (the Sun), who sitteth in the heavens, 
14. And returned with him to the people. 
15. They spake to the God of Day, saying: O, grandfather, 
16. The little ones have nothing of which to make their bodies. 
17. Then, at that very time, 
18. The God of Day quickly replied: It is well you sent for me. 
19. Of all the groups of gods, 
20. I am a god by myself. 
21. The little ones shall make of me their bodies. 


THE OSAGE TRIBE [ETH. ANN. 43 


Even among the gods, 
There is not one who has power to see my path. 
When the little ones make of me their bodies, 


. Even among the gods 
. There is not one who shall be able to see their path, in life’s 


journey. 


. Even among the gods 

. There is not one who has power to cross my path. 

. When the little ones make of me their bodies, 

. Even among the gods 

. There is not one who shall be able to cross their path, in life’s 


journey. 


. Even among the gods 
. What one is there who can stand in my way to prevent my 


going? 


. When the little ones make of me their bodies, 
. Even among the gods 
. There is not one who shall be able to stand in their way to pre- 


vent their going. 


. Tam not the only god, 
. Take heed and make further search. 


2 


. Verily, at that time and place, it has been said, in this house, 
. The Chief Messenger 

. Hastened to the 

. Goddess of Night (the Moon), who sitteth in the heavens, 

3. And returned with her to the people. 

. They spake to her, saying: O, grandmother, 

5. The little ones have nothing of which to make their bodies. 
46. 
. The Goddess of Night replied: It is well you sent for me. 
48. 
49. 
. Even among the gods 

. There is not one who has power to see my path. 

. When the little ones make of me their bodies, 

. Even among the gods 

. There is not one who shall be able to see their path. 
5. Even among the gods 

56. 
. When the little ones make of me their bodies, 
. Even among the gods 

59. 
. Even among the gods 


Then, at that very time, 


Of all the groups of gods, 
Tam a god by myself. 


There is not one who has power to cross my path. 


There is not one who shall be able to cross their path. 


LA FLESCHE] CHILD-NAMING RITE adh 


61. 


What one is there who can stand in my way to prevent my 


1 9 
going? 


. When the little ones make of me their bodies, 
. Even among the gods 
. There is not one who shall be able to stand in their way to 


prevent their going. 


. Tam not the only god, 
. Take heed and make further search. 


3 


. Verily, at that time and place, it has been said, in this house, 
. The Chief Messenger 

. Hastened to the 

. Star of Day (the Morning Star), who sitteth in the heavens, 
. And returned with him to the people. 

. They spake to the Star of Day, saying: O, grandfather, 

. The little ones have nothing of which to make their bodies. 

. Then, at that very time, 

. The Star of Day replied: It is well you sent for me. 

. The little ones shall make of me their bodies. 

. Of all the groups of gods, 

. Tam a god by myself. 

. The little ones shall make of me their bodies. 

. Even among the gods 

. There is not one who has power to see my path. 

. When the little ones make of me their bodies, 

. Even among the gods 

. There is not one who shall be able to see their path. 

. Even among the gods 

. There is not one who has power to cross my path. 

. When the little ones make of me their bodies, 

. Even among the gods 

. There is not one who shall be able to cross their path. 

. Even among the gods 

. What one is there who can stand in my way to prevent my 


going? 


. When the little ones make of me their bodies, 
. Even among the gods 
. There is not one who shall be able to stand. in their way to 


prevent their going. 


5. I am not the only god, 
. Take heed and make further search. 


THE OSAGE TRIBE (ETH. ANN. 43 


4 


. The Chief Messenger 

. Hastened to the 

. Star of Night (the Evening Star), who sitteth in the heavens, 
. And returned with her to the people. 

. They spake to her, saying: O, grandmother, 

. The little ones have nothing of which to make their bodies. 
. Then, at that very time, 

. The Star of Night replied: It is well you sent for me. 

. Of all the groups of gods 

. Tam a god by myself. 

. When the little ones make of me their bodies, 

. Even among the gods 

. There is not one who shall be able to see their path, in their 


life’s journey. 


. Even among the gods 

. There is not one who has power to cross my path. 

. When the little ones make of me their bodies, 

. Even among the gods 

. There is not one who shall be able to cross their path, in their 


life’s journey. 


. Even among the gods 
. What one is there who can stand in my way to prevent my 


going? 


. When the little ones make of me their bodies, 
. Even among the gods 
. There is not one who shall be able to stand in their way to prevent 


their going. “4 


0. I am not the only god, 
. Take heed and make further search. 


5 


22. Verily, at that time and place, it has been said, in this house, 
. The Chief Messenger 

. Hastened to the 

. Litter (Great Bear), who stands in the midst of the heavens, 
. And returned with him to the people. 

. They spake to Litter, saying: O, grandfather, 

. The little ones have nothing of which to make their bodies. 
. Then, at that very time, 

. The Litter replied: It is well you sent for me. 

. Of all the groups of gods, 

. Lam a god by myself. 

. The little ones shall make of me their bodies. 


LA FLESCHE] CHILD-NAMING RITE 79 


134. 
135. 
136. 
137. 
138. 


139. 
140. 
141. 
142. 
143. 
144. 
145. 
146. 
147. 
148. 


149. 
150. 


ow 


cee cece cee cee oe 
om coc ct uo 
SIO Or Noe 


Or on 
(oe) 


Even among the gods 

There is not one who has power to see my path. 

When the little ones make of me their bodies, 

Even among the gods 

There is not one who shall be able to see their path, in their 
life’s journey. 

Even among the gods 

There is not one who has power to cross my path. 

When the little ones make of me their bodies, 

Even among the gods 

There is not one who shall be able to cross their path. 

Even among the gods 

What one is there who can stand in my way to prevent my going? 

When the little ones make of me their bodies, 

Even among the gods 

There is not one who shall be able to stand in their way to 
prevent their going. 

I am not the only god, 

Take heed and make further search. 


6 


. Verily, at that time and place, it has been said, in this house, 
2. The Chief Messenger 

. Hastened to 

. Ta-pa’, Deer-head (Pleiades), who stands in the heavens, 
. And returned with her to the people. 

. They spake to her, saying: O, grandmother, 

. The little ones have nothing of which to make their bodies. 
. Then, at that very time, 

. Deer-head replied: It is well you sent for me. 

. Of all the groups of gods 

. Lam a god by myself. 

. Even among the gods 

3. There is not one who has power to see my path. 

. When the little ones make of me their bodies, 

5. Even among the gods 

. There is not one who shall be able to see their path. 

7. Even among the gods 

. There is not one who has power to cross my path. 

9. When the little ones make of me their bodies, 

. Even among the gods 

. There is not one who shall be able to cross their path. 

. Even among the gods 

. What one is there who can stand in my way to prevent my 


going? 


THE OSAGE TRIBE [ETH. ANN. 43 


. When the little ones make of me their bodies, 
. Even among the gods 
. There is not one who shall be able to stand in their way to 


prevent their going. 


. Iam not the only god, 
. Take heed and make further search. 


7 


. Verily, at that time and place, it has been said, in this house, 

. The Chief Messenger 

. Hastened to 

2. Ta Tha’-bthi", Three-deer (Orion’s belt), who sitteth in the 


heavens, 


. And returned with him to the people. 

. They spake to him, saying: O, grandfather, 

. The little ones have nothing of which to make their bodies. 
. Then, at that very time, 

. Three-deer replied: Of all the groups of gods, 

. Lam a god by myself. 

9. The little ones shall make of me their bodies. 

. Even among the gods 

. There is not one who has power to see my path. 

2. When the little ones make of me their bodies, 

3. Even among the gods 

. There is not one who shall be able to see their path. 

. Even among the gods 

. There is not one who has power to cross my path. 

. When the little ones make of me their bodies, 

. Even among the gods 

9. There is not one who shall be able to cross their path. 

. Even among the gods 

. What one is there who can stand in my way to prevent my 


going? 


202. When the little ones make of me their bodies, 


. Even among the gods 
. There is not one who shall be able to stand in their way to 


prevent their going. 


5. I am not the only god, 
. Take heed and make further search. 


8 


. Verily, at that time and place, it has been said, in this house, 
8. The Chief Messenger 

. Hastened to 

. Mi-ka’-k’e U-ki-tha-¢’i", Double-star (theta and iota in Orion), 


who sitteth in the heavens, 


LA FLESCHE] CHILD-NAMING RITE 81 


bo bw bb bo 
bo 


Oe 
“1D Ore 


bo bw bb tb 
j=) 


IW Ww bb bd bo 
Ore Whe 


bdo bw bd bo 
oon eo 


NnNmNnNmnNnnNnNnwhd wb 


. And returned with her to the people. 

. They spake to her, saying: O, grandmother, 

3. The little ones have nothing of which to make their bodies. 
. Then, at that very time, 

. Double-star replied: It is well you sent for me. 

. Of all the groups of gods 

. Lam a god by myself. 

. Even among the gods 

. There is not one who has power to see my path. 

. When the little ones make of me their bodies, 

. Even among the gods 

. There is not one who shall be able to see their path. 

3. Even among the gods 

. There is not one who has power to cross my path. 

. When the little ones make of me their bodies, 

. Even among the gods 

. There is not one who shall be able to cross their path. 

. Even among the gods 

. What one is there who can stand in my way to prevent my 


going? 


. When the little ones make of me their bodies, 
. Even among the gods 
2. There is not one who shall be able to stand in their way to 


prevent their going. 


. Iam not the only god, 
. Take heed and make further search. 


9 


5. Verily, at that time and place, it has been said, in this house, 

. The Chief Messenger 

. Hastened to 

. Mi-ka’-k’e Zhu-dse, Red-star (Pole star), who sitteth in the 


heavens, 


. And returned with him to the people. 

. They spake to him, saying: O, grandfather, 

1. The little ones have nothing of which to make their bodies. 
. Red-star replied: It is well you sent for me. 

. Of all the groups of gods 

. Lam a god by myself. 

. The little ones shall make of me their bodies. 

. Even among the gods 

. There is not one who has power to see my path. 

. When the little ones make of me their bodies, 

. Even among the gods 

. There is not one who shall be able to see their path. 


to bh bh bb 
Or or ca 


bo 
or Or Or Or Or 
NOD Or Re WD Re 


THE OSAGE TRIBE [ETH. ANN. 43 


. Even among the gods 

. There is not one who has power to cross my path. 

. When the little ones make of me their bodies, 

. Even among the gods 

. There is not one who shall be able to cross their path. 

. Even among the gods 

. What one is there who can stand in my way to prevent my 


going? 


. When the little ones make of me their bodies, 
. Even among the gods 
. There is not one who shall be able to stand in their way to 


prevent their going. 


. Iam not the only god, 


262. Take heed and make further search. 


10 


. Verily, at that time and place, it has been said, in this house, 

. The Chief Messenger 

. Hastened to 

. The side of the heavens 

. Where lay Sho”’-ge, the Dog (Sirius), as though suspended in 


the sky, 


. And returned with him to the people. 

. They spake to him, saying: O grandfather, 

. The little ones have nothing of which to make their bodies. 
. Then, at that very time, 

. The Dog replied: The little ones shall make of me their bodies. 
. Behold my toes, that are gathered closely together, 

. TL have not folded them together without a purpose. ~ 
. I have made them to be a sign of old age. 

. When the little ones make of me their bodies, 

. When they become aged men, 

. In their toes, closely folded together, 

. They shall see the sign of old age. 

. Behold the folds of skin on my ankle. 

. Ihave not put them there without a purpose. 

. I have made them to be a sign of old age. 

. When the little ones make of me their bodies, 

. When they become aged men, 

. In the skin of their ankles, gathered in folds, 

. They shall see the sign of old age. 

. Behold the flaccid muscles of my thigh. 

. They have not become flaccid without a purpose. 

. I have made them to be a sign of old age. 

. When the little ones make of me their bodies, 


LA FLESCHE] CHILD-NAMING RITE 83 


291. 
292. 


293. 
294. 
295. 
296. 
297. 
298. 


299. 
300. 
301. 
302. 
303. 
304. 


305. 
306. 
307. 
308. 
309. 
310. 


dll. 
312. 
313. 
314. 
315. 
316. 


317. 
318. 
319. 
320. 
321. 
322. 


323. 
324. 
325. 
326. 
327. 
328. 
329. 


When they become aged men, 
They shall see in the flaccid muscles of their thighs the sign of old 
age. 


Behold my shoulders, that are drawn close together. 

They are not drawn together without a purpose. 

I have made them to be a sign of old age. 

When the little ones make of me their bodies, 

When they become aged men, 

They shall see in their shoulders drawn together the sign of old 
age. 


Behold the flaccid muscles of my throat. 

They have not become flaccid without a purpose. 

I have made them to be a sign of old age. 

When the little ones make of me their bodies, 

When they become aged men, 

They shall see in the flaccid muscles of their throat the sign of 
old age. 


Behold the folds of the corners of my mouth. 

They are not put there without a purpose. 

I have made them to be a sign of old age. 

When the little ones make of me their bodies, 

When they become aged men, 

They shall see in the corners of their mouth the sign of old age. 


Behold the folds in the corners of my eyes. 

They are not put there without a purpose. 

I have made them to be a sign of old age. 

When the little ones make of me their bodies, 

When they become aged men, 

They shall see in the corners of their eyes the sign of old age. 


Behold the tip of my nose. 

It is not placed there without a purpose. 

I have placed it there for chasing away other gods. 

I use it for keeping other gods from entering my house. 

When the little ones make of me their bodies, 

They shall use it to chase away other gods, as they travel the 
path of life. 


Behold the hair on the crown of my head grown thin. 
It has not grown thin without a purpose. 

I have made it to be a sign of old age. 

When the little ones make of me their bodies, 

When they become aged men, 

They shall see in their whitened hair 

The sign of old age, as they travel the path of life. 


84 THE OSAGE TRIBE [ETH. ANN. 43 


330. There comes a time 

331. When a calm and peaceful day comes upon me, 

332. So there shall come upon the little ones a calm and peaceful day, 
as they travel the path of life. 


The most important wi’-gi-es (recited parts of a ritual) used in 
the child-naming rituals are those which relate to the life symbols of a 
gens, such as the sun, the moon, the morning and evening stars, 
night and day, deer, elk, bear, etc., which are called wa-zho’-i-ga-the, 
objects of which bodies are made; and those which relate to the 
personal, sacred names adopted by a gens to be used by its members 
for their children. The wi’-gi-e relating to the life symbols are 
usually recited at the beginning of the ceremony. (See wi’-gi-e of the 
Tsi’-zhu Wa-shta-ge gens, p. 60.) The name wi’-gi-es, called Zha’/-zhe 
Ki-to" (Zha’-zhe, name; Ki-to", the taking of), are recited when all 
the No"-ho"-zhi"-ga who were invited to take part in the ceremony 
of the conferring of a name uponachild have assembled. The life- 
symbol and the name-taking wi’-gi-es are paraphrases of the mythical 
stories of the origin of the people of a gens. These mythical origin 
stories are called Ni’-ki-e, freely translated, Sayings of the Ancient 
Men. 

Xu-tha’-wa-to"-i" (pl. 7), of the Tsi’-zhu Wa-no" gens of the 
Tsi’-zhu great tribal division, recorded the life symbol wi’-gi-e of his 
gens (see pp. 75-84) but he declined to give the wi’-gi-e of the sacred 
gens names. However, these names appear in the Wi’-gi-e To®-ga, 
Great Wi’-gi-e (36th Ann. Rept. Bur. Amer. Ethn., pp. 254-269), 
which are here given in their order, as follows: 

1. ’I"-gka’, White Rock. In the origin story of this gens the 
people came down from the sky, as eagles, to the earth and alighted 
upon seven trees. Thence: 


36. They moved onward over the earth. 
32. They came to the top of a rocky cliff, 
38. Close to it they came and paused, 
40. ‘They spake to one another, saying: White Rock 
41. We shall make to be a personal name for ourselves. 
—(36th Ann. Rept. Bur. Amer. Ethn., p. 255.) 


2. Mo”’-hit Wa-ko"’-da, Mysterious Knife. From the White 
Rock the people went forth to wander over the earth. They thought 
to make for themselves a knife for ceremonial use. The Sho’/-ka 
went again and again to find the right kind of stone of which to make 
the knife. He brought home the red flint, the blue flint, the flint 
streaked with yellow, the black flint and the white flint, one after 
the other, each of which was rejected as being unfit for use by the 
little ones as a knife. Finally he brought home a round-handled 


REAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 7 


XU-THA’-WA-TO®-I* (TSI'-ZHU WA-NO® GENS) 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 


STRAPS FOR TYING CAPTIVES 


LA FLESCHE] CHILD-NAMING RITE 85 


knife which was accepted as suitable for the purpose. Then followed 
the idea of the people of making a magical war club for ceremonial 
use. The Sho’-ka went in search for the right kind of: tree out of 
which to make it. He brought to the elder brothers the hickory 
tree, the thick-barked hickory tree, the red oak tree, the red wood 
tree, the dark wood tree, each of which was rejected as being unsuit- 
able for use as a club. Then he brought to them the willow tree, a 
tree that never dies. This the elder brothers accepted as eminently 
fitted for use as a club, and: ; 


268. Their round-handled-knife 
269. They quickly took from its resting place, 
271. And spake, saying: It is a fear-inspiring knife, 
272. Verily, it is a mysterious knife. 
273. Mysterious-knife 
274. The little ones shall take as their personal name. 
276. They lifted the round-handled knife 
277. And quickly stabbed with it the body of the willow tree. 
278. Then from its wound its life-blood streamed forth. 
—(36th Ann. Rept. Bur. Amer. Ethn., p. 261.) 


3. We’-thi®-ca-gi, Strong-strap. With the mysterious knife the 
people shaped out of the ‘tree-that-never-dies” a mystic club. 
Taking with them the knife and the club they went in search of a 
buffalo and found one. On coming in sight of the animal they 
brandished the magic weapon four times in the air and the buffalo 
fell lifeless to the ground: 


511. The skin of the (left) hind leg 
512. They cut into a narrow strip, 
514. And said: Verily the skin stretches not, 
515. We shall make use of it as we travel the path of life. 
517. Verily, it is a strong strap, 
519. We shall consecrate it for ceremonial use, 
520. Therefore Strong-strap 
521. We shall make to be our sacred personal name. 
—(36th Ann. Rept. Bur. Amer. Ethn., pp. 267-268.) 


4. We’-thi™-ga-xe, Strap-maker. By the cutting of the first 
strap out of the skin of the left hind leg of the magically killed buffalo 
the people of the Tsi’-zhu Wa-no" gens created for themselves the 
office of making the straps (pl. 8) for the warriors for the tying of 
captives when any are taken. As they continued to cut out the 
strap they said: 


523. Strap-maker, also, 
524. We shall make to be our sacred personal name. 
—(36th Ann. Rept. Bur. Amer. Ethn., p. 268.) 


86 THE OSAGE TRIBE [ETH. ANN. 43 


5. We’-thi®-zhi®-ga, Slender-strap. The strap they made out of 
the skin of the left hind leg of the animal was long and slender, and 
when they had finished it, 


526. They said: Slender-strap, also, 
527. We shall make to be our sacred personal name. 
549. The skin of the left side 
550. They cut in a circle, 
552. And.seven slender straps 
553. They made of it for the Tsi-zhu who possesses seven fireplaces, 
554. One for each fireplace, 
556. And they said: We shall consecrate these straps for ceremonial 
use. 
—(36th Ann. Rept. Bur. Amer. Ethn., pp. 268-269.) 


These seven straps cut from the left side of the buffalo were to 
serve as types for similar straps to be ceremonially made for each 
of the other gentes of the tribe when about to go to war, to use in 
tying captives. 


6. He-thi’-shi-zhe, Curved-horn. As the people saw the horns of 
the buffalo they exclaimed: 


558. Behold the left horn, 
559. We shall consecrate it for ceremonial use, 
561. Therefore Curved-horn, also, 
562. We shall make to be our sacred personal name. 
—(36th Ann. Rept. Bur. Amer. Ethn., p. 269.) 


7. He-thi’-zha-ge, Outspread-horns. The people noticed that the 
horns of the buffalo stood wide apart and outspread and so they ex- 
claimed: 


564. Outspread-horns, also, 
565. We shall make to be our sacred personal name. 
566. And they said, again: Behold the left horn, 
568. We consecrete it for ceremonial use. 
—(36th Ann. Rept. Bur. Amer. Ethn., p. 269.) 


Personal names relating to any of the life symbols of a gens serve 
to keep the members informed of their place in the gentile and tribal 
organization. For example: Men who were given such names as 
Ho-co™, White-fish; To’-ho-ho-e, Blue-fish; and Ho’-ki-e-ci, Wrig- 
gling-fish, know that they are members of the Ho’-i-ni-ka-shi-ga, 
Fish-people, gens whose life symbol is the Fish, and that the place of 
their gens is in the Wa-zha’-zhe, the first of the two subdivisions of the 
Ho"’-ga great tribal division which symbolizes the earth. The Wa- 
zha’-zhe subdivision typifies the water portion of the earth. 


LA FLESCHE] CHILD-NAMING RITE 87 


Those who were given such names as O’-po"-to"-ga, Great-elk; 
Mo"’-thi®-ka-ga-xe, Maker-of-the-land; and Mo"-zho™-ga-xe, Maker- 
of-the-earth, know that they are members of the Elk gens whose 
life symbol is the male elk (36th Ann. Rept. Bur. Amer. Ethn., 
p. 165, lines 274 to 354) and that the place of their gens is with the 
Ho"-ga, the second of the two subdivisions of the Ho’’-ga great 
tribal division which symbolizes the earth. The Ho*’-ga subdivision 
typifies the land portion of the earth. 

Men who bear the names Pi-ci’, Acorn; U-bu’-dse, Profusion; 
and No®-bu’-dse, Profusion (by the treading of the eagles on the 
branches of the red oak tree) know that they are members of the 
Tsi/-zhu Wa-shta-ge (Peacemaker) gens, that the life symbol of 
their gens is the red oak tree, the emblem of fruitfulness, and that 


Syd Sod SOSA 8 Ad 
RGA SL Sid SA SRI 


Fic. 5.—Totemic cut of the Omaha boys’ hair. No. 1is typical of the head and tail of the elk. No.2sym- 
bolizes the head, tail, and horns of the buffalo. No. 2a—the children of this subgens and those of the 
Ni-ni’-ba-to® subgens of other gentes have their hair cut alike; the locks on each side of the bared crown 
indicate the horns of the buffalo. No. 3 represents the line of the buffalo’s back as seen against the sky. 
No. 4b stands for the head of the bear. No. 4c figures the head, tail, and body of small birds. No. 4d, 
the bare head, represents the shell of the turtle; and the tufts, the head, feet, and tail of the animal. No. 
4e pictures the head, wings, and tail of the eagle. No. 5 symbolizes the four points of the compass con- 
nected by cross lines; the central tuft points to the zenith. No. 6 represents the shaggy side of the wolf. 
No. 7 indicates the horns and tail of the buffalo. No. 8 stands for the head and tail of the deer. No. 9 
shows the head, tail, and knobs of the growing horn of the buffalo calf. No. 10 symbolizes reptile teeth. 
The children of this gens sometimes have the hair shaved off so as to represent the hairless body of snakes. 


the place of their gens in the tribal organization is with the Tsi’-zhu, 
the second of the two great tribal divisions which symbolizes the 
sky, including the sun, moon and stars that move tnerein. (See 
36th Ann. Rept. Bur. Amer. Ethn., p. 281, lines 111 to 120.) 


Tue Gentite Hatr Cur or CHILDREN 


Another custom, akin to the taking of personal gentile names, was 
originated by the ancient No*’-ho®-zhi"-ga, that of the adoption by 
each of the various gentes of the tribe of a particular style of hair 
cut for the young children to typify one of the life symbols of the 
gens. (Fig. 5.) The style adopted by the Ho"-ga gens of the 
Ho" -ga tribal subdivision for their children was that of cutting 
nearly all the hair of the head close to the skin, leaving an unbroken 


88 THE OSAGE TRIBE [ETH. ANN. 43 


fringe along the entire edge. (Fig. 6.) The story of its adoption 
is best told in the wi’-gi-e of the gens, a paraphrase of which is here 


given: 
THE WI’-GI-E 


The Ho*’-ga, a people who possess seven fireplaces, spake to one another, 

Saying: O, younger brothers, 

The little ones have nothing of which to make their bodies. 

Then to the Ho®’-ga A-hiu-to™ (Winged Ho®’-ga) they spake, 

Saying: O, elder brother! and stood in mute appeal. 

In quick response the Winged Ho»’-ga set forth in haste 

To a deep and miry marsh, 

To the Little Rock who sitteth firmly upon the earth. 

Close to the Little Rock he stood and spake, 

Saying: O, Grandfather! 

Our little ones have nothing of which to make their bodies. 

The Little Rock spake in quick response: 

I am a person of whom the little ones may well make their bodies. 

Thereupon the Winged Ho*’-ga hastened back to his brothers to whom he spake, 

Saying: O, younger brothers, a Little Rock sits yonder. 

Then, with heads bent thitherward, 

The younger brothers set forth in haste 

To the Little Rock who sitteth firmly upon the earth, in the marsh. 

Around him they gathered, close to him they stood as they spake 

To the Little Rock sitting with algae floating about him, like locks of hair blow- 
ing in the wind. (Fig. 6.) 

O, Grandfather! they said to him, 

Our little ones have nothing of which to make their bodies. 

The Little Rock made reply: 

I am a person who is difficult to be overcome by death. 

When your little ones make of me their bodies, 

They shall always be difficult to overcome by death. 

Behold the locks that float about the edges of my head. 

When the little ones reach old age, 

Their locks shall float about the edges of their heads. 

The little ones shall always live to see their locks grown scant with age. 

The younger brothers spake, saying: Close to the God of Day who sitteth in 
the heavens, 

We shall place the Little Rock.® 

When our little ones make of the Little Rock their bodies, 

Of the God of Day also 

Our little ones shall make their bodies. 

The four days, 

The four great divisions of the days (the four stages of life), 

The little ones shall always reach and enter, 

They shall always live to see old age. 


This style of hair cut is called ko"’-ha-u-thi-stse (ko"’-ha, along 
the edge; u-thi-stse, a line left uncut), meaning an unbroken line of 
hair left uncut along the entire edge. 

3 The Little Rock of the marsh is spoken of as the Gentle Rock because it is a special life symbol of the 
people for whom there must always be peace and happiness. As a memorial of the finding of the Little 


Rock of the marsh the members of the Ho®’-ga gens in cutting the hair of their little ones leave a fringe 
around the entire edge. 


LA FLESCHE] CHILD-NAMING RITE 89 


At a festival being held at the Indian village near the town of 
Pawhuska, old Saucy-calf called the writer’s attention to a little boy 
who was playing hide-and-seek with other youngsters and said: 
“Look at the way his hair is cut (fig. 6); that is the Ho"’-ga A-hiu-to" 


hair cut. That style is called ko™’-ha-u-thi- 
stse. Xu-tha’-pa, Eagle-head, better known 
as Ben Wheeler, a young man who sat near 
us, looked up and said: ‘‘That’s my little boy; 
I cut my children’s hair like that.’’ Saucy-calf 
then explained that the act of the parents in 
cutting the hair of the child in that pre- 
scribed fashion was an implied petition to 
Wa-ko"-da to permit the little one to live to 
see old age without obstruction of any kind. 


Hater Cut or THe Ts1’-zHu Wa-sHTA-GE GENS 


The people of the Tsi’-zhu Wa-shta-ge Fic. 6.—Symbolic hair cut of 


(Peacemaker) gens, who occupied the most 


the Ho»’-ga gens 


important and honored place in the great tribal division represent- 
ing the sky and all that it contains, adopted the ko®’-ha-u-thi-stse 
style of hair cut for their little ones, which varied slightly from the 


Fic. 7.—Symbolic hair cut of the Tsi’-zhu Wa-shta-ge gens 


styles used by the Ho"- 
ga. In the Tsi’-zhu Wa- 
shta-ge symbolic hair cut 
the line of hair left uncut 
along the edge is divided 
into little locks to typify 
the petals of the cone- 
flower, which is the sacred 
flower of the gens (fig. 7). 

Sho -ge-mo?-i", in 
speaking of the symbolic 
hair cut of the children of 
his gens, the Tsi’-zhu 
Wa-shta-ge, told the fol- 
lowing mythical story of 
its origin: 

In the beginning the 
Tsi’-zhu people came 
down, in the form of 


eagles, from the upper to the lower world. As they came in sight of 


the earth they beheld a large red oak tree. 


and alighted upon its topmost branches. 
19078°—28——_7 


They soared down to it 
The shock of their weight 


90 THE OSAGE TRIBE [ETH. ANN. 43 


sent to the ground a shower of acorns which scattered around the 
foot of the tree, whereupon they said: We shall make of this tree 
our life symbol; our little ones shall multiply in numbers like the 
seeds of the oak that fall to the earth in countless numbers. The 
sagles that crowded upon the top branches of the oak became a 
people whose thoughts dwelt upon war, but two of the eagles found 
no resting place on the outspreading branches of the great oak and 
were obliged to drop to the earth. One alighted on a larger elder tree 
and his people became known as Ba’-po, people of the elder tree. 
The other eagle alighted upon the ground in the midst of a patch of 
little yellow flowers which his people made to be their life symbol 
and their emblem of peace. The people cut the hair of their children 
in such fashion as to make their heads resemble the little yellow 
flower, the emblem of peace. (Fig. 7.) This yellow flower is 
called Ba-shta’, Hair-cut. It is the Ratibida columnaris. 

A paraphrase of the wi’-gi-e of the Xu-tha’-zhu-dse, Red Eagle, 
gens in which the ‘little yellow flower,” the emblem of peace, is 
mentioned, is here given. 


PARAPHRASE OF THE W1’-GI-E OF THE RED EaGite GENS 


PEACEFUL DAY IS MY NAME 


Verily, my abode is in the days that are calm and peaceful. 
When the little ones make of me their bodies (their life), 
They shall become a people of the days that are ever serene. 
From each of the great gods, 

I verily remove all traces of anger and violence. 

When the little ones make of me their bodies, 

They shall have power to remove from the gods 

All anger and the desire for destruction. 

From the god of the lower world (the earth); 

From the god of light who standeth in the midst of heaven; 
From the god of the upper world (the over-arching sky), 

I have power to remove all anger and violence. 

When the little ones make of me their bodies, 

They also shall have power to remove from the gods all anger. 
When the little ones of the Wa-zha’-zhe (subdivision), 

And those of the Ho®/-ga (subdivision), 

Make of me their bodies, 

They shall have power to remove from all lands, 

All anger, hatred and violence. 


NO-ANGER IS ALSO MY NAME 


Iam a person of whom the little ones may well make their bodies. 
My abode is in the midst of the earth’s warm, quivering air. 
When the little ones make of me their bodies, 

They shall become a people of the earth’s quivering air. 

Verily, in the days that are gentle and peaceful, 

I make my abode. 

When the little ones make of me their bodies, 


LA FLESCHE] CHILD-NAMING RITE 91 


They shall become a people of the days that are gentle and peaceful. 
Of a little yellow flower 

I have made my body. 

The little Ba-shta’, that stands amidst the winds, 

T have made to be my body. 

When the little ones make of the Ba-shta’ their bodies, 

They shall ever live together without anger, without hatred. 


To"-wo"™1’-hi-zhi*-ga, Little To"-wo™-i’-hi, in speaking to Miss 
Fletcher in 1898 of the Osage gentile system, said that there are 
five subgentes in the Tsi’-zhu Wa-shta-ge gens, namely: 

1. Tsi’-u-cko™-cka, House in the center, meaning the Sanctuary 
in the keeping of this gens which, figuratively, stands in the center 
of the earth. 

2. Ba’-po, Elder, or, People of the elder trees. 

3. Mo*’-ca-hi, Arrow-tree, or, People of the arrow tree. 

4. Zho™-go™, White-tree (Sycamore), or, People of the white 
tree. 

5. Sho’-ka, Messengers, or, People from whom a ceremonial 
messenger is chosen for the gens. Sometimes this gens is called 
Tsi’-u-thu-ha-ge, Last group of houses. 

It is from the people of the Tsi’-u-cko"-cka that the hereditary 
chief of the Tsi’-zhu great tribal division must always be chosen. 
The Ba’-po subgens has the office of making the stem for the cere- 
monial peace pipe of the Tsi’-zhu Wa-shta-ge. The stem must 
always be made of the Ba’-po, the elder tree. The people of the 
Arrow-tree and the Sycamore gentes have lost the significance of 
their life symbols. All of these five subgentes use the cone-flower 
symbolic hair cut. 

There is something pathetic in the passing away of these ancient 
rites and customs which the Osage Indians had treasured from the 
earliest times of their tribal existence. Joe Sho®’-ge-mo°-i*, like his 
father, had respect and reverence for the religious thoughts of his 
ancestors which they had expressed in symbols and rituals with cere- 
monial forms and handed down. Joe had two little daughters 
(pl. 9, a) upon whom he bestowed a large share of his affections. He 
not only gave to each of them a sacred name of his gens, but, from 
year to year, as they approached womanhood, he cut their hair to 
typify the sacred flower of peace and happiness, an act which 
implied a supplication to Wa-ko"’-da to bless each little one with a 
long and fruitful life. At the last symbolic hair cut the children had 
reached school age and they willingly went to the house of learning. 
The white children with whom they mingled hooted and jeered at 
them for their strange hair cut and made them unhappy. When 
they came home they told their father of their unkind treatment at 
the school. The fond father quietly took a pair of shears and cut 
away from each little head the symbolic locks. 


92 THE OSAGE TRIBE [ETH. ANN. 43 


Little To"-wo"-i-hi also stated that there was another style of 
symbolic hair cut called gi®’-dse-a-gthe, tails worn on the head, 
which belongs to the Tsi’-zhu Wa-no?, the principal war gens of the 
Tsi’-zhu great tribal division, which he described as: All of the 
hair of the head cut close but leaving uncut a row of three locks, 
equidistant apart, beginning at the crown of the head and ending 
near the edge of the hair at the back of the head. (Fig. 8.) This 
style of hair cut symbolizes all animals of the dog family, including 
the gray wolf, the coyote, and the domestic dog. It also symbolizes 
a star called Sho’’-ge a-ga-k’e e-go", Dog that lies suspended in the 
sky (Sirius). 

The Dog Star is mentioned in the Child-naming Wi’-gi-e of the 
Tsi’-zhu Wa-no® gens, bearing the title Wa-zho’-i-ga-the Wi’-gi-e, 
Taking of Life Symbols, given by Xu-tha’-wa-to™-in. (See p. 82, sec. 
10 of the wi’-gi-e.) 

Little To™-wo"’-i-hi said that the Wa-ga-be-to", Black Bear gens 
of the Ho’’-ga great division, had a similar style of hair cut as that 
of the Tsi’-zhu Wa-no" gens. Wa-xthi’-zhi said 
that the Puma gens also had the same style of hair 
cut. 

The symbolic hair cut of the Ni’-ka Wa-ko™-da-gi 
gens, Men of Mystery, is: hair of the head all cut 
close excepting a lock left uncut on the crown of the 
head (pl. 10, a) and a lock at the back of the head 
~ near the edge, which does not show in the picture. 
lyfe ; The life symbol of this gens is the hawk and the 
bic. &—Hairentorthe B&ir cut represents this raptorial bird which was 

Tsi’-zhu Wa-no» and adopted by all of the gentes of both the Ho"’-ga 
the Wa-a’-be (Black nd the Tsi’-zhu great tribal divisions as an emblem 
Bear) gentes a . 

of courage for their warriors. 

The name of the boy whose picture shows the hair cut of his gens is 
Gthe-do"’-c¢ka, White-hawk (Gthe-do", hawk; ¢ka, white). It is the 
name that belongs to the second son in a family of this gens. His 
father’s name is No®/-ka-to-ho, Blue-back (No”’-ka, back; to-ho, 
blue), a name referring to the blue-backed hawk. White-hawk’s 
mother is Xi-tha’-do®-wi", Good-eagle-woman, daughter of Sho’-ge- 
mo"-i" of the Tsi’-zhu Wa-shta-ge gens. 

The style of symbolic hair cut adopted by the Tho’-xe gens is of 
the Cit’-dse A-gthe class and is described as, hair on entire head cut 
close excepting a little tuft left uncut just over the middle of the 
forehead, and a fringe running across the crown of the head from one 
ear to the other as shown in the picture (pl. 10, 6); two tufts, one on 
either side of the head back of the fringe, and a tuft just above the 
nape of the neck, which do not show in the picture. This style of cut 
represents the buffalo bull, the principal life symbol of the gens. 


N3YqTIHO ADVvSO YNnO4A 


q D 


6 BLV1d LYOd3ayY TIWNANNYV GYIHL-ALdOd ADOIONHLA NVOIYSWY 4O NV3YNs 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 10 


CHILD’S HAIR CUT OF THE THO-XE AND NI’-KA 
WA-KO*%-DA-GI GENTES 


Sa9vso LINGV AO LND YIVH ONIMOHS ‘NAW 


IL 3LV1d LYOd3SyY TVANNYV GYIHL-ALYOSs ADOTONHLA NVOIYSWY JO Nvayng 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 12 


BONE EAR PERFORATORS AND EXPANDERS 


LA FLESCHE] CHILD-NAMING RITE 93 


The two gentes, the Ni’-ka Wa-ko"-da-gi and the Tho/-xe, are 
closely related, being joint custodians of the rites pertaining to y.ar. 
(See 36th Ann. Rept. Bur. Amer. Ethn., pp. 64-65.) The symbolic 
hawks, each of which formed the central figure in the ceremonies of 
the war rites, were regarded as being in the special care of the Ni/-ka 
Wa-ko"-da-gi, while all of the thirteen o-do™, military honors, to be 
won by each warrior of the tribe in order to secure ceremonial rank, 
belonged to the Tho’-xe. The war honor must be won in a fight by a 
war party carrying a hawk, the tribal emblem of courage. The places 
of these two gentes are on the Tsi’-zhu side of the two great tribal 
divisions, but they are not of the seven fireplaces of that great division. 

In the Tsi’-zhu Wi’-gi-e recited by Mo®-zho®-a’-ki-da (36th Ann. 
Rept. Bur. Amer. Ethn., pp. 277-285), relating to the mythical story 
of the descent of the people from the upper to the lower world, these 
two gentes are mentioned. A paraphrase of this part is here given: 


PARAPHRASE OF W1’-GI-E RELATING TO THE Ni’-KA Wa-kKO‘%-DA-GI 
AND THE THO’-XE GENTES 


The Messenger 

Then hastened down 

To the fourth division of the heavens, 

Close to it he stood and paused 

And lo, Ni’-ka Wa-ko®-da-gi, Man of Mysteries, 

Appeared before him. 

The Messenger turned and said to his followers: Here stands a man, 

Verily, one who inspires fear. 

I truly believe his name is, Fear-inspiring. 

The Man of Mysteries spake, saying: Iam a person of whom your little ones may 
well make their bodies. 

When your little ones make of me their bodies, 

They shall be free from all causes of death. 

They shall take the name Little-hawk, 

To use as their personal name, 

Then shall they be able to live to see old age. 

Woman-hawk 

Is also a name that I have. 

Your little ones shall use it as their personal name, 

Then shall they be able to live to old age. 


The Messenger quickly passed on 

To Tho’-xe, who appeared in the form of a buffalo bull. 

Close to him the Messenger stood and spake, 

Saying: O, Grandfather! 

Then, turning toward his followers, he said: Here stands a man, 

Verily, a man who inspires fear. 

Then Tho’-xe spake, saying: I am a person of whom your little ones may well 
make their bodies. 

Thereupon he threw himself upon the earth, 

And the blazing star, a purple flower, 

Sprang up from the soil and stood, pleasing to the sense of sight. 

And Tho’-xe spake, saying: This plant shall be medicine for your little ones, 


94 THE OSAGE TRIBE [ETH. ANN. 43 


It shall make their limbs to lengthen in growth, 

And they shall be able to live to see old age. 

Again Tho’-xe threw himself upon the earth 

And the poppy mallow 

Sprang from the soil and stood, beautiful, in its red blossoms. 
Then Tho’-xe spake, saying: Of this plant also, 
Your little ones shall make their bodies, 

They shall use it as medicine 

And it shall make their limbs to lengthen in growth. 
It is astringent to the taste, 

Therefore you shall name your little ones Astringent. 
When the little ones make of this plant their bodies, 
They shall be able to live to see old age. 


At the time this work was begun the greater portion of the Osage 
people had practically ceased to observe the ancient custom of 
cutting the hair of their children in the prescribed symbolic fashion, 
and those who continued the practice were reluctant to speak of it 
on account of its sacred and mysterious character. For this reason 
it was not possible to make an exhaustive study of the hair cut of 
the various gentes of the tribe. In the days when the rite was 
generally and strictly observed the girl, when she had attained the 
age of ten, was permitted to let her hair grow long, and the boy was 
allowed to wear his hair in the same style as that of all the grown 
men; that is, all the hair of the head cut close excepting a crest 
beginning at the middle of the crown and terminating with a long 
braided tail called he-ga’-xa, horn, that hangs down the back of the 
head and on the shoulder. (Pl. 11.) The braided tail is called 
“a’-cku”’ by the Omaha and the Ponca Indians. 

The Ponca and the Omaha, who were at one time a part of the 
Osage tribe, also had the same tribal custom of ceremonially cutting 
the hair of the children. The ritual used in the ceremony is a sup- 
plication to Wa-ko®’-da to favor the child with a long and fruitful life. 

In the course of her ethnological work among the Omahas in the 
years 1881-83, Miss Alice C. Fletcher undertook to gather infor- 
mation about the symbolic hair cut of the children of that tribe. 
At first she made slow progress because the Indians were unwilling 
to speak of matters that form a part of the tribal rites. One day, at 
the house of Xo/-ga, the members of the family and some visitors 
were speaking of Miss Fletcher’s difficulty in gathering information 
about the hair cut, when the old man caught his little boy and, 
holding him fast between his knees, proceeded to cut his hair. The 
little fellow fought manfully but in a short time he stood with his 
head closely sheared, with locks left uncut here and there. The 
father swung the boy to his back and as he started to go he said: 
“That white woman is my friend and I am going to help her.”” He 
carried the child to Miss Fletcher and as he put him down before 
her he said, ‘‘That’s the hair cut of our gens. (See fig. 5, No. 2.) 


—— 


LA FLESCHE] CHILD-NAMING RITE 95 


It is the picture of a bison; you can’t see it [the bison] but we can. 
You may make a sketch of it and write about it as much as you like.” 
The lady looked for a moment in silence at the locks and the little 
shorn head, then, with a hearty laugh and a handclap, she snatched 
up paper and pencil to make a sketch of the locks and the shorn 
head, to the delight of all the Indians present. Thereafter she had 
no trouble in getting information about the hair cut of all the gentes. 


FonpDNESS OF PERSONAL ADORNMENT 


Like their relatives, the Omaha and the Ponea, the Osage people 
have a fondness for personal adornment. Much paint is used in 
decorating the face and body. Most of the lines and figures drawn 
upon the face and body are symbolic, as, for instance, a woman paints 
the parting of her hair almost daily. The red line symbolizes the 
path of the sun which forever passes over the earth and gives to it 
vitality. It is a sign of supplication for the continuity of life by 
procreation. Or, a man of the Life-giver gens paints his face all 
yellow with a narrow black line running diagonally across his face 
from one corner of his forehead down to the lower jaw on the oppo- 
site side. This is the life sign ceremonially put upon a captive when 
the word is passed by the Life-giver gens that the captive shall be 
permitted to live. A downy feather worn upright on the crown of 
the head by a man symbolizes the sun which brings life to the earth 
in material form. The white shell gorget which a man wears as a 
pendant on his necklace is also a symbol of the life-giving sun. 


Ear PERFORATING 


Down to recent times the Osage men have been sacrificing the 
shapeliness of their external ears to the gratification of their fondness 
for adornment. In ordinary times, and particularly on festal days, 
the Osage men weighted their ears with strings of wampum or other 
ornaments made of bone or shells and silver earbobs which were 
introduced by traders. The weight of the earrings and the crowding 
of the holes in the ears with the rings enlarge the perforations to an 
extraordinary size. (Pl. 11.) The holes, which are bored along the 
rim of the pinna, were made by the same men who performed the 
ceremony connected with the perforating. These men provided them- 
selves with perforating instruments made of sharpened bone, wooden 
expanders, and little blocks of wood against which the ear is pressed 
when performing the operation. (Pl. 12.) Fora long time Wa’-thu- 
xa-ge and Tsi’-zhu-zhi"-ga held this office. The former died a few 
years ago. Both of these men were members of the Peace gens of the 
Tsi’-zhu great tribal division. An Osage was asked why the ears 
of the children were bored and he replied that the children whose 
ears were bored were apt to be better behaved than those whose 
ears were not perforated. 


96 


SEs Co) 


THE OSAGE TRIBE [ETH. ANN. 43 
KI’-NO® WI’-GI-E 
iL 


He’-dsi xtsi a’, a bi? da, tsi ga, 
Da’-do® ki-no® gi-the mo"-thi® ta ba do? a’, a bi® da, tsi ga, 
Wa’-ko"-da tse-ga xtsi e-tho"-be hi no" no” a’, a bi? da, tsi ga, 
Ga’ ki-no” gi-the mo"-thi® bi a’, a bi® da, tsi ga, 
kki’-no" gi-the mo®-thi® bi do” shki a’, a bi® da, tsi ga, 
Ts’e wa-tse-xi ki-the mo?-thi® ta bi a, wi-go"-ga, e-ki-a bi a, a 
bi® da, tsi ga. 

2 
He’-dsi xtsi a’, a bi" da, tsi ga, 
Da’-do" wa-gthe gi-the mo™-thi" ta ba do" a’, a bi® da, tsi ga, 
Wa-ko"-da tse-ga xtsi e-tho"-be hi no" bi a, a bi" da, tsi ga, 
Thi’ u-ba-he i-sdu-ge dsi a’, a bi™ da, tsi ga, 


. Wa’-gthe to” e-go" to" no" a’, a bi® da, tsi ga, 

. Ga’wa-gthe gi-the mo*-thi" bi a’, a bi® da, tsi ga, 

. Ts’e’ wa-tse-xi ki-the mo®-thi® ta bi? da’, a bi® da, tsi ga, 

. Zhit’-ga wa-gthe gi-the mo®-thi" bi do” a’, a bi® da, tsi ga, 

. Wa’-gthe gi-xi-tha zhi ki-the mo®-thi" ta bi" da’, a bi® da, tsi ga. 


3 


. He’-dsi xtsi a’, a bi da, tsi ga, 
. Da’-do" we-cda-the mo®-thi" ta ba do™ a’, a bi" da, tsi ga, 


Wa/’-dsu-ta shi"-to-zhi"-ga kshe no" a’, a bi" da, tsi ga, 


. No’-ka o?-he i-sdu-ge dsi a’, a bi" da, tsi ga, 


Ga’ we-cda-the mo™-thi" ta bi a’, wi-go®-ga, e-ki-a bi a, a bi? da, 
tsi ga, 

We-cda-the mo?-thi® bi do” shki a, a bi" da, tsi ga, 

U’-no" a bi i-the ki-the mo*-thi® ta bi a’, wi-go"-ga, e-ki-a bi a,a 
bi" da, tsi ga. 


3. He’-dsi xtsi a’, a bi" da, tsi ga, 
4. Da’-do"® wa-no®-p’i® to® kshi-the mo®-thi® ta ba do™ a’, a bi™ 


da, tsi ga, 
Tsiu’-ge thi®-kshe no" a’, a bi? da, tsi ga, 


. Ga’ wa-no?-p’i® to” kshi-the mo®-thi® ta bi a’,wi-co"-ga, e’-ki-a 


bi a’, bi® da, tsi ga, 


. Wa’/-ko"-da Ho®-ba do® thi®-kshe a’, a bi" da, tsi ga, 
. I’-tha-thu-ce tse a’, a bi" da, tsi ga, 
. No™-p’i® to® kshi-the ta bi a’, wi-co™-ga, e-ki-a bi a,’ a bi" 


da, tsi ga, 
U’-no® tha bi do® shki a’, a bi" da, tsi ga, 


. U’-no® a bi i-the ki-the mo®-thi® ta bi a’, wi-cgo"-ga, e’-ki-a, bi 


a, a bi? da, tsi ga. 


LA FLESCHE] CHILD-NAMING RITE 97 


or WN Re 


TSI TA’-PE WA-THO* 


Wa-tse wi" u-tha-ki-o"-stse, 

Waz-tse wi" u-tha-ki-o"-stse he, 
Wa-tse wi" u-tha-ki-o"-stse, 

E the he wi-ta do” u-tha-ki-o"-stse he, 
Wa-tse wi" u-tha-ki-o"-stse. 


WI’-GI-E 
1 


Da’-do® wa-ci-thi-ce mo*-thi® ta ba do® a’, a bi® da, tsi ga, 
Wa/’-tse do-ga thi"-kshe a’, a bi® da, tsi ga, 
Ga’ wa-ci-thu-ce mo™-thi® bi a’, a bi? da, tsi ga, 
ci-thu-¢ g 
Wa’-ci-thu-ce mo®-thi" bi do” a’, a bi” da, tsi ga, 
U’-no® a bii-the ki-the mo™-thi® ta bi a’, wi-go"-ge, e’-ki-a bi 
go -g 
a, a bi® da, tsi ga. 
2, 


Da’-do™ wa-ci-thu-ce mo™-thi" ta ba do" a’, a bi® da, tsi ga, 
Wa’-tse mi-ga thi"-kshe a’, a bi® da, tsi ga, 
Ga’ wa-ci-thu-ce mo®-thi® bi a’, a bi" da tsi ga, 
Wa/’-ci-thu-ge mo"-thi® bi do" a’, a bi” da, tsi ga, 
U’-no" a bi i-the ki-the mo*-thi® ta bi a’, wi-co™-ga, e-ki-a 
bi a’, a bi" da, tsi ga. 
3 


. Da’-do" wa-ci-thu-ce mo™-thi" ta ba do” a’, a bi® da, tsi ga, 

. Wa’-tse do-ga thi"-kshe a’, a bi® da, tsi ga, 

. Ga’ wa-ci-thu-ce mo®-thi® bi a’, a bi? da, tsi ga, 

. Wa’-gi-thu-ge mo®-thi" bi do" a’, a bi? da, tsi ga, 

. U’-no" a bi i-the ki-the mo?-thi® ta bi a’, wi-co™-ga, e-ki-a, bi 


a, a bi" da, tsi ga. 
4 


. Da’-do" wa-ci-thu-ce mo"-thi" ta ba do" a’, a bi® da, tsi ga, 

. Wa’-tse mi-ga thi"-kshe a’, a bi" da, tsi ga, 

. Ga’ wa-ci-thu-ge mo™-thi® bi a’, a bi® da, tsi ga, 

. Wa’-ci-thu-ce mo®-thi™ bi do” a’, a bi® da, tsi ga, 

. U’-no® a bi i-the ki-the mo™-thi" ta bi a’, wi-co"-ga, e’-ki-a, 


— 


2 


bi a, a bi da, tsi ga. 
ZHA’-ZHE KI-TO’ WI’-GI-E 
il 


. He’-dsi xtsi a’, a bi" da, tsi ga, 

. Ho"’-ga u-dse-the pe-tho™-ba ni-ka-shi-ga ba do" a’, a bi™ da, 
tsi ga, 

. Ha’! wi-go"-ga, e-ki-a bi a’, a bi® da, tsi ga, 


98 


THE OSAGE TRIBE [ETH. ANN. 43 


. Zhi®’-ga ni-ka-shi-ga bi a’, wi-go"-ga, e’-ki-a bi a’, a bi™ da, 


tsi ga, 

Zhi"’-ga hiu-dse ta ni-ka-shi-ga ba tho®-ta zhi a’, wi-co"-ga, 
e’-ki-a bi a’, a bi da, tsi ga, 

He’-dsi xtsi a’, a bi® da, tsi ga, 

Wa/’-ko?-da gtho"-the do-ba’, a bi™ da, tsi ga, 

Gi’/-ka tse a, wi-co"-ga, e-ki-a, bi a’, a bi” da, tsi ga, 

He’-dsi xtsi a’, a bi® da, tsi ga, 

Wa/’-ko"-da ho®-ba do” thi®-kshe a’, a bi" da, tsi ga, 

Ha’! wi-tsi-go-e’, e-gi-a bi a’, a bi® da, tsi ga, 


. Zhit’-ga ni-ka-shi-ga bi a’, wi-tsi-go-e’, e-gi-a bi a’, a bi®™ da, 


tsi ga, 


. Zhi"’-ga hiu-dse ta ni-ka-shi-ga ba tho™-ta zhi a’, wi-tsi-go-e’, 


j aa 5 ie 
e-gi-a, bi a’, a bi® da, tsi ga, 


. He’-dsi xtsi a’, a bi™ da, tsi ga, 
. Zhi®’-ga hiu-dse ta ni-ka-shi-ga ta bi e’-she do" a’, a bi™ da, 


tsi ga, 


. Zhi’-ga hiu-dse ta ni-ka-shi-ga bi do™ a’, a bi" da, tsi ga, 
. U’-no® a bi i-the ki-the mo®-thi® ta bi a’, zhi"-ga’, a bi™ da, 


tsi ga. 
2 


. He’-dsi xtsi a’, a bi? da, tsi ga, 
. Zhi’’-ga hiu-dse ta ni-ka-shi-ga ta bi e’-she do™ a’, a bi® da, 


tsl ga, 


. Zhi®’-ea zha-zhe ki-to™ tse thi®-ge a-tha, wi-tsi-go-e’, e-gi-a, 


bi a’, a bi" da, tsi ga, 


. Ha’! zhi®-ga e’-tsi-the a’, a bi" da, tsi ga, 
. Zhi"’-ga zha-zhe ki-to® tse thi"-ge e-she do" a’, a bi™ da, tsi ga, 
. Zhi*’-ga zha-zhe ki-to™ ba-tho"™ ta-mi kshe i" da’, a bi? da, 


tsi ga, 


. Mi’-wa-ga-xe a’, a bi® da, tsi ga, 
. Zha’-zhe ki-to® mo®-thi® ta bi a’, zhi®-ga, e’-tsi-the a’, a bi™ 


da, tsi ga, 


. Zha’-zhe ki-to® mo®-thi® bi do" shki a’, a bi? da, tsi ga, 
. U’-no? a bi i-the ki-the mo?-thi® ta bi" da’, a bi" da, tsi ga. 


3 


. Da/-do® zha-zhe ki-to® ga no® shki a, hi? a’, a bi™ da, tsi ga, 

. Mo”’-ci-tse-xi shki a’, a bi® da, tsi ga, 

. Zha’-zhe ki-to™ mo®-thi® ta bi a’, zhi®-ga’, a bi® da, tsi ga, 

. Zha’-zhe ki-to™ mo®-thi® bi do® shki a’, a bi" da, tsi ga, 

2. U’-no" a bi i-the ki-the mo®-thi® ta bi a’, zhi®-ga, a bi® da, 


tsl ga. 


LA FLESCHE] CHILD-NAMING RITE 99 


4 


33. Da’-do® zha-zhe ki-to" ga no” shki a, hi® a’, a bi" da, tsi ga, 
34. I’-e-cka-wa-the shki a’, a bi" da, tsi ga, 

35. Zha’-zhe ki-to™ mo®-thi® ta bi a’, zhi®-ga’, a bi® da, tsi ga, 
36. Zha’-zhe ki-to™ mo®-thi" bi do" shki a’, a bi® da, tsi ga, 

37. U’-no" a bi i-the ki-the mo™-thi® ta bi" da’, a bi" da, tsi ga. 


5 


38. Da’-do" zha-zhe ki-to® ga no" shki a, hi" a’, a bi" da, tsi ga, 
39. Mo”’-zho?-op-she-wi" a’, a bi" da, tsi ga, 

40. Zha’-zhe ki-to® mo®-thi" ta bi a’, zhi®-ga’, a bi da, tsi ga, 
41. Zha’-zhe ki-to" mo®-thi® bi do® shki a’, a bi" da, tsi ga, 

42. U’-no® a bi i-the ki-the mo*-thi" ta bi" da’, a bi™ da, tsi ga. 


6 


43. Da’-do" zha-zhe ki-to" ga no” shki a, hi" a’, a bi" da, tsi ga, 
44. Mo*’-ga-xe shki a’, a bi" da, tsi ga, 

45. Zha’-zhe ki-to® mo*-thi" ta bi a’, zhi"-ga’, a bi™ da, tsi ga, 
46. Zha’-zhe ki-to® mo®-thi® bi do" shki a’, a bi” da, tsi ga, 

47, U’-no" a bi i-the ki-the mo*-thi® ta bi" da’, a bi® da, tsi ga. 


7 


48. Da’-do® zha-zhe ki-to™ ga no" shki a, hi" a’, a bi" da, tsi ga, 
49. No*’-mi-tse-xi a’, a bi" da, tsi ga, 

50. Zha’-zhe ki-to™ mo®-thi® ta bi a’, zhi®-ga’, a bi" da, tsi ga, 
51. Zha’-zhe ki-to® mo®-thi" bi do” shki a’, a bi? da, tsi ga, 

52. U’-no® a bi i-the ki-the mo*-thi® ta bi" da, a bi" da, tsi ga. 


8 


53. Da’-do® zha-zhe ki-to® ga no®-shki a, hi" a’, a bi" da, tsi ga, 
54. 1"’-shta-sha-be shki a’, a bi" da, tsi ga, 

5. Zha’-zhe ki-to® mo®-thi® ta bi a, zhi"-ga’, a bi" da, tsi ga, 

6. Zha/-zhe ki-to® mo®-thi® bi do® shki a’, a bi" da, tsi ga, 

7. U’-no® a bi i-the ki-the mo®-thi® ta bi? da’, a bi" da, tsi ga. 


9 


58. He’-dsi xtsi a’, a bi" da, tsi ga, 

59. Ha’! wi-co®-ga, e-ki-e no™-zhi" bi a’, a bi" da, tsi ga, 

60. Zhi*’-ga zhu-i-ga tha ba tho™-tse thi"-ge a-tha, wi-co"-ga, 
e’-ki-a bi a’, a bi® da, tsi ga, 

61. Thu-e’ xtsi gi-thu-ga ba do" a’, a bi® da, tsi ga, 

62. ’I®’-xe shto®-ga thi®-kshe no" a’, a bi" da, tsi ga, 

63. He’-dsi xtsi a’, a bi® da, tsi ga, 

64. Ha’! wi-tsi-go-e’, e-gi-a bi a’, a bi® da, tsi ga, 

65. Zhi"’-ga zhu-i-ga tha ba tho®-tse thi"-ge’ a-tha, wi-tsi-go-e’, 
e-ki-a bi a’, a bi™ da, tsi ga, 


100 


66. 


88. 
89. 


92. 


95. 


97. 


THE OSAGE TRIBE [ETH. ANN. 43 


Ha’! zhi"-ga, e-tsi-the a’, a bi" da, tsi ga, 


. Zhi™’-ga zhu-i-ga tha ba tho™-tse thi"-ge’ e-she do" a’, a bi? 


da, tsi ga, 


. Zhit’-ga zhu-i-ga o"-tha ba tho" ta mi kshi" da, a bi® da tsi ga, 
. He’-dsi xtsi a’, a bi" da, tsi ga, 

. Zhi?’-ga u-hu-shi-ga bi do” a’, a bi? da, tsi ga, 

. U’-hu-shi-ge i-da-gi-ge o®-ki-gtha-thi" mo™-thi® ta bi a’, zhi-ga, 


a bi™ da, tsi ga. 
10 


. He’-dsi xtsi a’, a bi™ da, tsi ga, 

. No” wi-co"-ga, e-ki-a bi a’, a bi" da, tsi ga, 

. O/-to"-be tha-the tse a, wi-co™-ga, e’-ki-a bi a’, a bi" da, tsi ga, 
. Ga’ xtsi hi-tha i do" a’, a bi” da, tsi ga, 

. 71" sho-sho-dse thi®-kshe no" a’, a bi” da, tsi ga, 

. He’-dsi xtsi hi no®-zhi®-e do® a’, a bi" da, tsi ga, 

. Zhi’-ga zhu-i-ga tha ba tho®-tse thi"-ge’ a-tha, wi-tsi-go-e’, 


e-gi-a bi a’, a bi? da, tsi ga, 


. Ha’! zhi®-ga e’-tsi-the a’, a bi" da, tsi ga, 
. Zhi®’-ga zhu-i-ga tha ba tho™-tse thi®ge’ e-she do" a’, a bi™ da, 


tsi ga, 


. Zhit’-ga zhu-i-ga o"-tha ba tho" ta mi kshi" da’, a bi" da, a bi? 


da, tsi ga, 


. Zhit’-ga zhu-i-ga o"-tha bi do" a’, a bi™ da, tsi ga, 
. U’-hu-shi-ga i-da-ci-ge o°-ki-gtha-thi® mo”-thi® ta bi a’, zhi"-ga, 


a bi" da, tsi ga. 
11 


. He’-dsi xtsi a’, a bi™ da, tsi ga, 
. Ha’! wi-co"-ga, e-ki-a bi a’, a bit da, tsi ga, 
5. Zhit’-ga no*™-bthe tha ba tho™-tse thi™-ge’ a-tha, wi-go"-ga, 


e’-ki-a bi a’, a bi® da, tsi ga, 


. O’-to®-be tha-the tse a, wi-co®-ga, e’-ki-a bi a’, a bi" da, tsi ga, 


Thu-e’ xtsi gi-thu-ce the do” a’, a bi® da, tsi ga, 
Dse’ u-cko?-cka dsi xtsi a’, a bi" da, tsi ga, 


° Tse’-wa-the kshe no" a’, a bi? da tsi ga 

* ? ’ tohat) 

. E’-dsi-xtsi a-thi" gi-e do? a’, a bi® da tsl ga 
7) +) (eh) 


The ho”, wi-zhi®-the, e-a-gthi no®-zhi® a’, a bi? da, tsi ga, 


3. I/-k’ u-tse a-tsi-a-tha bi do" a’, a bi® da, tsi ga, 
. Ba’-ce-ni e-go" tha-dsu-zhe gtha bi a’, a bi" da, tsi ga, 


Ha’! wi-co"-ga, e-ki-a bi a’, a bi® da, tsi ga, 


. Zhi"’-ga no"-bthe tha ba tho" tse a-ka’, wi-go"-ga, e’-ki-a bi a’, 


a bi da, tsi ga, 
Zhi"’-ga no®-bthe tha bi do® a’, bi® da, tsi ga, 


. U’-no® a bi -the ki-the mo®-thi® ta bi a’, wi-go"-ga, e’-ki-a, bi 


a, a bi? da, tsi ga. 


LA FLESCHE] CHILD-NAMING RITE 101 


99. 
100. 
101. 
102. 
103. 
104. 
105. 
106. 
107. 
108. 
109. 


110. 
rata ke 
112. 
113. 
114. 
115. 


ger el  ge oa 


=) 
=) 


12 


Shi’ wi" thi"-ge a-tha, wi-co"-ga, e-ki-a bi a’, bi® da, tsi ga, 

O’-to"-be tha-the tse a’, wi-go"-ga, e’-ki-a bi a’, a bi® da, tsi ga, 

Ga’ xtsi hi-tha i do" a’, a bi" da, tsi ga, 

Dse’ go-da ko®-ha dsi xtsi a’, a bi® da, tsi ga, 

Do’ thi®-kshe no" a’, a bi® da, tsi ga, 

E’-dsi xtsi hi no®-zhi"-e do" a’, a bi® da, tsi ga, 

He’-dsi xtsi a-thi" gi-e do" a’, a bi" da, tsi ga, 

Ha’! wi-zhi"-the, e’ a-gthi no"-zhi" a’, a bi? da, tsi ga, 

The ho™, wi-zhi"-the, e’ a-gthi no"=zhi" a’, a bi® da, tsi ga, 

Ha’! wi-co"-ga, e’-gi-a bi a’, a bi" da, tsi ga, 

She’ e-shno” u-tha-dse tha-thi"-she a’, wi-go"-ga, e-gi-a bi a’, a 
bi® da, tsi ga, 

I’-k’u-tse a-tsi-a-tha bi do" a’, a bi" da, tsi ga, 

Ba’-ce-ni e-go" tha-dsu-zhe gtha bi a’, a bi" da, tsi ga, 

Zhi*’-ga no™-bthe the mo®-thi" ta bi" da’, a bi® da, tsi ga, 

Zhi*’-ga no"-bthe the mo®-thi® bi do” a’, a bi” da, tsi ga, 

U’-no® a bi i-the ki-the mo®-thi" ta bi" da’, a bi" da, tsi ga, 

A’-dsu-ta 1-ga-ci-ge ki-the mo"-thi" ta bi"da, a bi" da, tsi ga. 


U’-NO® WI’-GI-E 
1 


He’-dsi xtsi a’, a bi® da, tsi ga, 

Ho"-ga u-dse-the pe-tho"-ba ni-ka-shi-ga ba do® a’, a bi™ da, 
tsi ga, 

Zhu’-i-ga tha bi wa-thi"-ga bi a tha, e’-ki-a bi a’, a bi" da, tsi ga, 

He’-dsi xtsi a’, a bi® da, tsi ga, 

Wa’-zhi"-ga wa-tha-xthi thi"-ge thi"-kshe no” a’, a bi" da, tsi ga, 

Ha! wi-tsi-go-e’, e-gi-a bi a’, a bi" da, tsi ga, 

Zhi’’-ga zhu-i-ga tha bi wa-thi"-ga bi a-tha, e’-gi-a bi a, a bi® 
da, tsi ga, 

He’-dsi xtsi a’, a bi" da, tsi ga, 

Wa’-zhi"-ga wa-tha-xthi thi"-ge thi"-kshe no” a’, a bi" da, tsi ga, 

Zhi™’-ga zhu-i-ga o°-tha bi do" a’, a bi" da, tsi ga, 

U’-no" a bi e-to™-ha i-the ki-the mo®-thi" ta bi a-tha, e’-tsi-the 
a’, a bi® da, tsi ga, 

Wa-zhi®-ga wa-tha-xthi thi"-ge thit-kshe no” a, a bi" da, tsi ga, 


. Ci/-pa-hi thi-gtu-the ga tse shki a’, a bi" da, tsi ga, 
. U’-no® a-gi-the a-thi"-he a-tha, e’-tsi-the a’, a bi® da, tsi ga, 


Zhi*’-ga u-no® o"-tha bi do” a’, a bi" da, tsi ga, 
U’-no" a bi e-to"-ha i-the ki-the mo*-thi" ta i tse a-tha, e’ tsi-the 
a’, a bi® da, tsi ga. 


102 THE OSAGE TRIBE [ETH. ANN. 43 


17. No” -xpe-hi ba-¢’i"-tha ga tse shki a’, a bi" da, tsi ga, 

18. U’-no® a-gi-the a-thi" he a-tha, e’ tsi-the a’, a bi" da, tsi ga, 

19. Zhi®’-ga u-no® 0®-tha bi do™ a’, a bi® da, tsi ga, 

20. U’-no" a bi e-to"-ha i-the ki-the mo®-thi® ta i tse a-tha, e’ tsi-the 
a’, a bi® da, tsi ga. 


21. Wa’-zhi®-ga wa-tha-xthi thi-ge thi"-kshe no” a’, a bi" da, tsi ga, 

22. Shi’-no"-dse ba-c’i®-tha ga tse shki a’, a bi® da, tsi ga, 

23. U’-no" a-gi-the a-thi"-he a tha, e’tsi-the a’, a bi™ da, tsi ga, 

24. Zhi*’-ga u-no® o°-tha bi do" a’, a bi" da, tsi ga, 

25. U’-no" a bi e-to"-ha i-the ki-the mo®-thi" tai tse a-tha, e’tsi-the 
a, a bi? da, tsi ga. 


oY 


Tse’-wa-tse u-ga-wa ga thi"-kshe shki a’, a bi® da, tsi ga, 

U’-no" a-gi-the a-thi"-he a-tha, e’-tsi-the a’, a bi® da, tsi ga, 

Zhi’’-ga u-no® o°-tha bi do” a’, a bi" da, tsi ga, 

U’-no® a bi e-to"-ha i-the ki-the mo*-thi" ta i tse a-tha, e’tsi-the 
a’, a bi" da, tsi ga. 


www p 
SOS SI 


wo 
(=) 


. Mo"’-ge thi-ctu-the ga tse shki a’, a bi" da, tsi ga, 

. U’-no® a-gi-the a-thi® he a-tha, e tsi-the a’, a bi" da, tsi ga, 

32. Zhi"’-ga u-no® o®-tha bi do” a’, a bi® da, tsi ga, 

. U/-no" a bi e-to"-ha i-the ki-the mo®-thi" tai tse a-tha, e’tsi-the 
a’, a bi" da, tsi ga. 


w 
a 


oo 
oo 


w 
> 


. A’-zhu-ga-wa ga thi®-kshe shki a’, a bi" da, tsi ga, 

. U’-no® a-gi-the a-thi" he a-tha, e’tsi-the a’, a bi" da, tsi ga, 

36. Zhi®’-ga u-no" o°-tha bi do” a’, a bi" da, tsi ga, 

U’-no® a bi e-to®-ha i-the ki-the mo®-thi® ta i tse a-tha e tsi-the 
a, a bi" da, tsi ga. 


w 
on 


oo 
J 


ivy) 
(o/) 


_ A’-ba-t’u-xa ga thi®-kshe shki a’, a bi" da, tsi ga, 

. U’-no" a-gi-the a-thi® he a-tha, e tsi-the a’, a bi" da, tsi ga, 

. Zhi"’-ga u-no® o®-tha bi do” a’, a bi" da, tsi ga, 

_ A’-ba-t’u-xa e-go" a bi i-the ki-the mo®-thi® ta i tse a-tha, e tsi-the 
a’, a bi" da, tsi ga. 


ee — CO 
= © © 


42. Du’-dse u-ga-wa ga thi®-kshe shki a’, a bi" da, tsi ga, 

43. U’-no® a-gi-the a-thi®-he a-tha, e’-tsi-the a’, a bi® da, tsi ga, 

44, Zhi*’-ga u-no® o®-tha bi do” a’, a bi" da, tsi ga, 

45. U’-no® a bi e-to"-ha ki-the i-the mo®-thi® ta i tse a-tha, e’tsi-the 
a’, a bi® da, tsi ga. 


46. I"’-shta-the-dse bi-xo" ga thi®-kshe shki a’, a bi" da, tsi ga, 

47. U’-no" a-gi-the a-thi®-he a-tha, e tsi-the a’, a bi" da, tsi ga, 

48. Zhi"’-ga u-no® 0°-tha bi do a’, a bi" da, tsi ga, 

49. I*’-shta-the-dse bi-xo" a bi i-the ki-the mo®-thi" ta i tse e’tsi-the 
a’, a bi" da, tsi ga. 


LA FLESCHE] CHILD-NAMING RITE 103 


ocr cr 
wWnre © 


or tr or Ot 
IID OP 


i) 


CMrIHRs 


. [*’-shta-ha bi-xo" ga tse a’, a bi" da, tsi ga, 


U’-no" a-gi-the a-thi"-he a-tha, e’tsi-the a’, a bi® da, tsi ga, 

Zhi™’-ga u-no™ o°-tha bi do” a’, bi® da, tsi ga. 

[*’-shta-ha bi-xo" a bii-the ki-the mo®-thi® ta i tse a-tha, e tsi-the 
a’, a bi" da, tsi ga. 


Ta’-xpi hi" ga-dse ga thi"-kshe shki a’, a bi" da, tsi ga, 
U’-no" a-gi-the a-thi" he a-tha, e tsi-the a’, a bi" da, tsi ga, 


. Zhi'’-ga zhu-i-ga o®-tha bi do” a’, a bi® da, tsi ga, 
. Ta-xpi hi" ga-dse a bi i-the ki-the mo®-thi® ta i tse a-tha, e tsi-the 


a, a bi? da, tsi ga. 
WA-ZHO’-I-GA-THE WI’-GI-E 
1 


. Zhi"’-ga zhu-i-ga-the thi®-ge a-tha, wi-co™ga, e-ki-e a-ka’, a 


bi" da, tsi ga, 

Ho’-to"-be ga-xa ba thi®-ha, wi-co®-ga, e-ki-e a-ka’, a bi" da, 
tsi ga, 

Ka’ ha-ge to" a’, a bi" da, tsi ga, 

Zhi"’-ga zhu-i-ga the thi"™-ge a-tha, wi-co"™-ga, e-gi-e a-ka’, 
a bi? da, tsi ga, 

Ga’ xtsi hi-tha i do" a’, a bi® da, tsi ga, 

Wa’-ko"-da ho™-ba do” thi®-kshe a’, a bi" da, tsi ga, 

Wi'-tsi-go-e’, e-gi-e a-ka’, a bi® da, tsi ga, 

Ha’! wi-tsu-shpa e’, a bi® da, tsi ga, 

Zhi™’-ga zhu-i-ga-the thi"-ge a-tha, wi-tsi-go-e’, e-gi-e a-ka’, a 
bi® da, tsi ga, 

Zhi’-ga zhu-i-ga tha ba tho® ta ni-ka-shi-ga mi-kshi" da, a 
bit da, tsi ga, 


. Wa’-ko"™-da ts’e wa-tse-xi wi-no” bthi® da’, a bi® da, tsi ga, 
. Zhi®’-ga zhu-i-ga o°-tha bi do” a’, a bi? da, tsi ga, 

. Ts’e’ wa-tse-xi mo?-thi® ta i tsi" da, a bi® da’, tsi ga, 

. Wa’-ko"-da e’-shki do" a’, a bi" da, tsi ga, 

T5e 


Be’u-zho"-ge o°-tho® kshi-tha mo®-zhi a-thi® he i® da’, a bi® 
da, tsi ga, 


. Zhi’-ga zhu-i-ga o°-tha bi do” a’, a bi" da, tsi ga, 
. Wa’-ko"-da e-shki do" a’, a bi" da, tsi ga, 
. U’-zho"-ge be i-kshi-tha ba zhi mo®-thi® ta i tsi? da’, a bi® 


da, tsi ga. 
2 


. Ha’! wi-co"-ga, e-ki-e a-ka’, a bi® da, tsi ga, 
. Ho’-to™-be ga-xa ba thi" ha’, wi-go™-ga, e’-ki-e a-ka’, a bi® 


da, tsi ga, 


. Zhi"’-ga zhu-i-ga the thi®-ge a-tha, wi-co"™-ga, e’-ki-e a-ka’, a 


bi" da, tsi ga, 


104 


bt wp bv 
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oon 


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NII on 


48. 


49. 
50. 


51. 


52. 
53. 
54. 


THE OSAGE TRIBE (ETH. ANN, 43 


Ka’ ha-ge to" a’, a bi" da, tsi ga, 

Wi’-co"-ga, e-gi-e a-ka’, a bi" da, tsi ga, 

Zhi"’-ga zhu-i-ga the thi™-ge a tha, wi-co"-ga, e’-gi-e a-ka’, a 
bi® da, tsi ga, 

Ho’-to™-be ga-xa thi ha, wi-go™-ga, e-gi-e a-ka’, a bi" da, tsi ga, 

Ga’xtsi hi-tha 1 do” a’, a bi™ da, tsi ga, 

Wa’-ko"-da ho? do” thi"-kshe a’, a bi™ da, tsi ga, 

I’-ko-e, e-gi-e a-ka’, a bi™ da, tsi ga, 

Ha’! wi-tsu-shpa tho", e’, a bi" da, tsi ga, 

Zhi*’-ga zhu-i-ga the thi"-ge a-tha, e-gi-e a-ka’, a bi" da, tsi ga, 

Zhi*’-ga zhu-i-ga tha ba tho® ta ni-ka-shi-ga mi-kshi® da’, 
a bi" da, tsi ga, 


2. Wa’-ko"-da ts’e wa-tse-xi bthi" da’, a bi" da, tsi ga, 

3. Zhi"’-ga zhu-i-ga o"-tha bi do” a’, a bi® da, tsi ga, 

. Ts’e’ wa-tse-xi mo?-thi" ta 1 tsi" da’, a bi" da, tsi ga, 

. Wa’-ko"-da e-’shki do" a’, a bi" da, tsi ga, 

. U’-zho"-ge be 0°-tho"-kshi-tha mo*-zhi a-thi" he i" da’, a bi® 


da, tsi ga, 


. Zhi®’-ga zhu-i-ga o°-tha bi do" a’, a bi™ da, tsi ga, 
. Wa’-ko®-da e-shki do" a’, a bi” da, tsi ga, 
. U’-zho®-ge be i-kshi-tha ba zhi mo?-thi® ta i tsi® da’, a bi® da, 


tsi ga, 


. Wa’-ko?-da e-shki do” a’, a bi" da, tsi ga, 
. U’-zho"-ge be o®-wo"-no"™-zhi® mo?-zhi z-thi® he i" da’, a bi" 


da, tsi ga, 


. Zhi*’-ga zhu-i-ga o™-tha bi do" a’, a bi® da, tsi ga, 
. Wa’-ko®-da e’-shki do" a’, a bi? da, tsi ga, 
. U’-zho®-ge be u-no®-zhi" ba zhi ki-the mo*-thi" ta i tsi™ da’, 


a bi® da, tsi ga, 


. U’-no® a bi shki u-hi a-ki-the a-thin he i? da’, a bi da, tsi ga, 
. Zhi*’-ga zhu-i-ga o°-tha bi do" a’, a bi" da, tsi ga, 
. U’-no" a bi shki u-hi ki-the mo®-thi® ta i tsi? da’, a bi™ da, 


tsi ga 

Ho"’-ba tha-gthi® shki u-hi a-ki-the a thit he i" da’, a bi® da, 
tsi ga, 

Zhi’’-ga zhu-i-ga o™-tha bi do” a’, a bi da, tsi ga, 

Ho"-ba tha-gthi® shki u-hi ki-the mo®-thi" ta i tsi™ da’, a bin 
da, tsi ga. 


3 


Zhi"’-ga zhu-i-ga the thi"-ge a-tha, wi-co"-ga, e’-ki-e a-ka’, a 
bi" da, tsi ga, 

U’-to™-be ga-xa ba thi" ha’, a bi" da, tsi ga, 

Ka’ ha-ge to" a’, a bi® da, tsi ga, 

Wi’-co"-ga, e-gi-e a-ka’, a bi" da, tsi ga, 


LA FLESCHE] CHILD-NAMING RITE 105 


5. Zhi®’-ga zhu-i-ga the thi"-ge a-tha, e’-gi-e a-ka’, a bi" da, tsi ga, 
}. U’-to™-be ga-xa thi" ha, wi-co"-ga, e-gi-e a-ka’, a bi" da, tsi ga. 


. Ga’ xtsi hi-tha i do” a’, a bi" da, tsi ga, 

. Wa’-tse do-ga thi®-kshe a’, a bi" da, tsi ga, 

. Wi’-tsi-go-e, e-gi-e a-ka’, a bi" da, tsi ga, 

. Ha’! wi-tsu-shpa, e’, a bi® da, tsi ga, 

. Zhi’’-ga zhu-i-ga the thi®-ge a-tha, wi-tsi-go-e’, e-gi-e a-ka’, a 
bi® da, tsi ga, 


2. Zhi®-ga zhu-i-ga tha ba tho" ta ni-ka-shi-ga mi-kshi® da’, a bi? 


da, tsi ga, 
. Wa-ko®-da ts’e wa-tse-xi wi-no”™ bthi" i" da, a bi® da, tsi ga, 


4. Zhi™’-ga zhu-i-ga 0-tha bi do" a’, a bi" da, tsi ga, 


. Ts’e’ wa-tse-xi mo?-thi" ta i tsi" da’, a bi" da, tsi ga, 


3. Wa’-ko"-da e-shki do® a’, a bi® da, tsi ga, 


. U’-zho®-ge be o?-tho"-kshi-tha mo®-zhi a-thi" he i" da’, a bi® 
da, tsi ga. 

. Zhi*’-ga zhu-i-ga o®-tha bi do" a’, a bi® da, tsi ga, 

. Wa’-ko®-da e’-shki do" a’, a bi" da, tsi ga, 

. U’-zho"-ge be i-kshi-tha ba zhi mo™-thi® ta i tsi" da’, a bi" da, 
tsi ga, 

Wa’-ko"-da e-shki do" a’, a bi" da, tsi ga, 

U’-zho"-ge be o®-wo?-no"-zhi® mo®*-zhi a-thi® he i" da’, a bi? 
da, tsi ga, 


3. Zhi"’-ga zhu-i-ga o®-tha bi do” a’, a bi® da, tsi ga, 
4. Wa’-ko"-da e-shki do" a’, a bi" da, tsi ga, 


. U’-zho"-ge be u-no"-zhi" ba zhi mo®-thi® ta 1 tsi" da’, a bi™ da, 
tsi ga, 

U’-no? a bi shki u-hi a-ki-the a-thi® he i® da, a bi® da, tsi ga, 

. Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga, 

. U’-no® a bi shki i-the ki-the mo®-thi" tai tsi" da’, a bi" da, tsi ga, 

Ho"’-ba tha-gthi® shki i-the a-ki-the a-thi" he i" da’, a bi" da, 
tsi ga, 

. Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi® da, tsi ga, 

. Ho"’-ba tha-gthi® shki u-hi ki-the mo®-thi™ ta i tsi? da’, a bi? 

da, tsi ga. 
4 


Ha’! wi-co"-ga, e-ki-e a-ka’, a bi" da, tsi ga, 

Zhi’-ga zhu-i-ga the thi®-ge a-tha, wi-co"-ga, e-ki-e a-ka’, a bi™ 
da, tsi ga, 

. Ho’-to"-be ga-xa ba thi" ha, wi-go"-ga, e-ki-e, a-ka’, a bi® da, 

tsi ga, 


5. Ka’ ha-ge to" a’, a bi" da, tsi ga, 


. Wi’-co"-ga, e-gi-e a-ka’, a bi" da, tsi ga, 
19078°—28——8 


106 


THE OSAGE TRIBE [ETH. ANN. 43 


. Zhi®’-ga zhu-i-ga the thi™-ge a-tha, wi-co"-ga, e’-gi-e a-ka’, a 
fo) 5 fo) ? 


bi" da, tsi ga, 


. O'-to"-be ga-xa thi ha, e’-gi-e a-ka’, a bi" da, tsi ga, 

. Ga’ xtsi hi-tha 1-do” a’, a bi® da, tsi ga, 

. Wa’-tse mi-ga thi"-kshe a’, a bi® da, tsi ga, 

. I’-ko-e, e-gi-e a-ka’, a bi" da, tsi ga, 

. Ha’! wi-tsu-shpa, e’, a bi® da, tsi ga, 

. Zhi’-ga shu-i-ga the thi®-ge a-tha, i-ko-e, e-gi-e a-ka’, a bi® da, 


tsi ga, 


. Zhi®-ga zhu-i-ga o"-tha ba tho" ta ni-ka-shi-ga mi-kshi® da, a 


bi® da, tsi ga, 


. Wa’-ko?-da ts’e wa-tse-xi wi-no" bthi" da’, a bi® da, tsi ga, 

. Zhit’-ga zhu-i-ga o®-tha bi do” a’, a bi da, tsi ga, 

. Ts’e wa’-tse-xi ki-the mo™-thi" ta i tsi? da’, a bi® da, tsi ga, 

. Wa-ko"’-da e-shki do” a’, a bi" da, tsi ga, 

. U’-zho"-ge be 0°-wo"-no®-zhi" mo?-zhi a-thi™ he i" da,’ a bi? 


da, tsi ga, 


. Zhi"’-ga zhu-i-ga‘o"-tha bi do” a’, a bi® da, tsi ga, 
. Wa’-ko"-da e-shki do" a’, a bi" da, tsi ga, 
. U-zho"-ge be u-no™-zhi" ba zhi mo?-thi" ta i tsi" da’, a bi" da, 


tsi ga, 


. U’-no" a bi shki u-hi a-ki-the a-thi® he i" da’, a bi" da, tsi ga, 
. Zhi"’-ga zhu-i-ga o"-tha bi do” a’, a bi" da, tsi ga, 
. U’-no" a bi shki u-hi ki-the mo™-thi? ta i tsi" da’, a bi® da, tsi 


ga, 
Ho’-ba tha-gthi" shki u-hi a-ki-the a-thi® hi™ da, a bi® da 


tsi ga, 


. Zhi®’-ga zhu-i-ga o°-tha bi do” a’, a bi® da, tsi ga, 
. . . . ° . . . . 
. Ho'’-ba tha-gthi® skhi u-hi ki-the mo®-thi" ta i tsi" da’, a bi® 


da, tsi ga. 
5 


. Ha’! wi-go"-ga, e-ki-e a-ka’, bi" da, tsi ga, 
. Zhi"’-ga zhu-i-ga the thi"-ge a-tha, wi-go"-ga, e’ ki-e a-ka’, a bi® 


da, tsi ga, 


. Ka’ ha-ge to" a’, a bi" da, tsi ga, 

. Wi’-co"™-ga, e-gi-e a-ka’, a bi" da, tsi ga, 

. O’-to™-be ga-xa thi" ha, wi-co™-ga, e’gi-e a-ka’, a bi® da, tsi ga, 
. Ga’xtsi hi-tha 1 do" a’, a bi® da, tsi ga, 

. Wa’-ba-ha to" no" a’, a bi? da, tsi ga, 

. Wi’-tsi-go-e’, e-gi-e a-ka’, a bi? da, tsi ga, 

. Zhi"’-ga zhu-i-ga the thi"-ge a-tha, wi-tsi-go-e, e-gi-e a-ka’, a 


bi" da, tsi ga, 


. Zhi®’-ga zhu-i-ga tha ba tho" ta ni-ka-shi-ga mi-kshi® da, a bi? 


da, tsi ga, 


. Wa’-ko"-da ts’e wa-tse-xi bthi® da’, a bi® da, tsi ga, 


LA FLESCHE] CHILD-NAMING RITE 107 


120. 
12 
122. 
123. 


124. 
125. 
126. 


i Ww) 
“I 


— 
bo 
oO 


129. 
130. 
131. 


132. 
133. 
134. 
135. 


136. 
137. 


138. 


139. 


140. 
141. 
142. 


143. 
144. 
145. 
146. 
147. 
148. 


149. 
150. 
151. 
152. 


Zhi®’-ga zhu-i-ga o?-tha bi do™ a’, a bi" da, tsi ga, 

Ts’e’ wa-tse-xi mo®-thi® ta 1 tsi" da’, a bi" da, tsi ga, 

Wa’-ko®-da e-shki do” a’, a bi? da, tsi ga, 

U’-zho"-ge be 0?-tho™-kshi-tha mo®-zhi a-thi™ he i" da’, a bi? 
da, tsi ga, 

Zhi’ -ga zhu-i-ga o®-tha bi do” a’, a bi® da, tsi ga, 

Wa’-ko?-da e-shki do? a’, a bi? da, tsi ga, 

U’-sho"-ge be i-kshi-tha ba zhi mo™-thi" ta i tsi" da’, a bi™ da, 


tsi ga, 


. Wa’-ko® da e-shki do? a’, a bi? da, tsi ga, 


U’-zho®-ge be 0°-wo?-no®-zhi® mo®-zhi a-thi® he i" da’, a bi" da, 
tsi ga, 

Zhi’’-ga zhu-i-ga 0"-tha bi do" a’, a bi da, tsi ga, 

Wa’-ko®-da e-shki do” a’, a bi" da, tsi ga, 

U’-zho"-ge be u-no"-zhi" ba zhi mo®-thi® ta i tsi" da’, a bi" da, 
tsi ga 

U’-no® a bi shki i-the a-ki-the a-thi" he i" da’, a bi" da, tsi ga, 

Zhi®’-ga zhu-i-ga o"-tha bi do” a’, a bi" da, tsi ga, 

U’-no" a bi shki i-the ki-the mo®-thi" tai tsi" da’, a bi" da, tsi ga, 

Ho'™-ba tha-gthi® shki u-hi a -ki-the a-thi" he i" da, a bi" da, 
tsi ga. 

Zhi"’-ga zhu-i-ga o"-tha bi do" a’, a bi® da, tsi ga, 

Ho"-ba tha-gthi® shki u-hi ki-the mo"-thi® ta i tsi" da’, a bi® 
da, tsi ga. 

6 


Zhi®’-ga zhu-i-ga the thi®-ge a-tha, wi-go"-ga, e-ki-e a-ka’, a bi® 
da, tsi ga, 

Ho’-to"-be ga-xa ba thi" ha, wi-co"-ga, e-ki-e a-ka, a bi" da, tsi 
ga, 

Ka’ha-ge to" a’, a bi" da, tsi ga, 

Wi’-co"-ga, e-gi-e a-ka’, a bi" da, tsi ga, 

Zhi’’-ga zhu-i-ga the thi™-ge a-tha, wi-co"-ga, e’-gi-e a-ka’, a 
bi" da, tsi ga, 

Ga’xtsi hi-tha i do? a’, a bi? da, tsi ga, 

Ta’-pa thi"-kshe no” a’, a bi" da, tsi ga. 

I’-ko-e’, e-gi-e a-ka’, a bi? da, tsi ga, 

Ha’! wi-tsu-shpa tho®, e’, a bi" da, tsi ga, 

Zhi"’-ga zhu-i-ga the thi"-ge a-tha, e’-gi-e a-ka’, a bi" da, tsi ga, 

Zhi®’-ga zhu-i-ga tha ba tho" ta ni-ka-shi-ga mi-kshi" da’, a bi® 
da, tsi ga, 

Wa’-ko"-da ts’e wa-tse-xi bthi® da’, tsi ga, 

Zhi*’-ga zhu-i-ga o"-tha bi do" a’, a bi" da, tsi ga, 

Ts’e’ wa-tse-xi ki-the mo*-thi" ta 1 tsi" da’, a bi" da, tsi ga. 

Wa’-ko" da e-shki do” a’, a bi® da, tsi ga, 


108 
153. 


154. 
155. 
156. 


157. 
158. 


159. 
160. 
SUG 


162. 
163. 
164. 


165. 


166. 
167. 


168. 
169. 


170. 
171. 
172. 


173. 
174. 
175. 
176. 
Melee 


178. 


W795 
180. 
181. 
182. 
183. 


THE OSAGE TRIBE (ETH. ANN. 43 


U’-zho"-ge be o"-tho"-kshi-tha mo*-zhi a-thi® he i? da, a bi" da, 
tsi ga, 

Zhi"’-ga zhu-i-ga o°-tha bi do” a’, a bi" da, tsi ga, 

Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga, 

U’-zho"-ge be 1-kshi-tha be zhi mo?-thi" ta i tsi® da’, a bi® da, 
tsi ga. 

Wa’-ko"-da e-shki do” a’, a bi" da, tsi ga, 

U’-zho"-ge be o"-wo?-no*-zhi" mo”-zhi a-thi" he i" da’, a bi? da, 
tsi ga, 

Zhi’’-ga zhu-i-ga o"-tha bi do" a’, a bi" da, tsi ga, 

Wa’-ko"-da e-shki do” a’, a bi? da, si tga, 

U’-zho"-ge be u-no"-zhi" ba zhi mo®-thi" ta i tsi" da’, a bi" da, 
tsi ga, 

U’-no" a bi shki i-the a-ki-the a-thi™ he i® da’, a bi? da, tsi ga 

Zhi’’-ga zhu-i-ga o"-tha bi do” a’, a bi® da, tsi ga, 

U’-no” a bi shki i-the ki-the mo*-thi® ta i tsi? da’, a bi® da, 
tsi ga, 

Ho" -ba tha-gthi® shki u-hi a-ki-the a-thi™ he i? da’, a bi? da, 
tsi ga, 

Zhi"’-ga zhu-i-ga o"-tha bi do" a’, a bi? da, tsi ga, 

Ho" -ba tha-gthi® shki u-hi ki-the mo®-thi® ta i tsi? da’, a bi® 
da, tsi ga. 


7 


Zhi*’-ga zhu-i-ga the thi®-ge a-tha, wi-go"-ga, e’-ki-e a-ka’, a 
bi” da, tsi ga, 

O’-to™-be ga-xa ba thi" ha, wi-co™-ga, e-ki-e, a-ka’, a bi® da, 
tsi ga, 

Ka’ ha-ge to" a’, a bi® da, tsi ga, 

Wi’-co"-ga, e-gi-e a-ka’, a bi" da, tsi ga, 

Zhi"’-ga zhu-i-ga the thi™-ge a-tha, wi-go"-ga, e’-gi-e a-ka’, a 
bi® da, tsi ga, 

O’-to"-be ga-xa thi" ha, e-gi-e a-ka’, a bi® da, tsi ga, 

Ga’ xtsi hi-tha i do” a’, a bi? da, tsi ga, 

Ta’ tha-bthi® to" no? a’, a bi" da, tsi ga, 

Wi’-tsi-go-e’, e-gi-e a-ka’, a bi? da, tsi ga, 

Zhi"’-ga zhu-i-ga the thi"-ge a-tha, wi-tsi-go-e, e-gi-e a-ka’, a 
bi" da, tsi ga, 

Zhi*’-ga zhu-i-ga tha ba tho" ta ni-ka-shi-ga mi-kshi® da’, a bi" 
da, tsi ga, 

Wa’-ko"-da ts’e wa-tse-xi bhi" da’, a bi® da, tsi ga, 

Zhi’’-ga zhu-i-ga o°-tha bi do” a’, a bi® da, tsi ga, 

Ts’e’ wa-tse-xi mo®-thi® ta i tsi" da’, a bi” da, tsi ga, 

Wa’-ko"-da e-shki do® a’, a bi" da, tsi ga, 

U’-zho"-ge be o°-tho"-kshi-tha mo®-zhi a thi? he i® da’, a bi® 
da, tsi ga, 


LA FLESCHE] CHILD-NAMING RITE 109 


184. 
185. 
186. 


Zhi"’-ga zhu-i-ga o°-tha bi do" a’, a bi® da, tsi ga, 
Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga, 
U’-zho"-ga be i-kshi tha ba zhi mo™-thi® ta i tsi? da’, a bi" da, 


tsi ga, 


. Wa’-ko®-da e-shki do” a’, a bi" da, tsi ga, 
. U’-zho™-ge be u-wo"-no"-zhi" mo™-zhi a-thi® he i® da’, a bi® da, 


tsi ga, 


. Zhi®’-ga zhu-i-ga o®-tha bi do? a’, a bi® da, tsi ga, 
. Wa’-ko"-da e-shki do” a’, a bi" da, tsi ga, 
. U’-zho™-ge be u-no®-zhi® ba zhi ki-the mo®-thi® ta i tsi® da’ 


a bi" da, tsi ga, 


. U’-no® a bi shki u-hi a-ki-the a-thi™ he i® da’, a bi® da, tsi ga, 
. Zhi"’-ga zhu-i-ga o°-tha bi do" a’, a bi® da, tsi ga, 
. U’-no" a bi shki u-hi ki-the mo®-thi" ta i tsi? da’, a bi® da, 


tsi ga, 


. Ho®’-ba tha-gthi® shki u-hi a-ki-the a-thi® he i? da’, a bi® da, 


tsi ga, 


. Zhi"’-ga zhu-i-ga o"-tha bi do? a’, a bi" da, tsi ga, 
. Ho"’-ba tha-gthi® shki u-hi ki-the mo®-thi" ta i tsi? da’, a bi® 


da, tsi ga. 


8 


. Zhit’-ga zhu-i-ga the thi®-ge a-tha, wi-co"-ga, e-ki-e a-ka’, a bi® 
g g s go '-s 


da, tsi ga, 


. O’-to™-be ga-xa thi" ha’, a bi" da, tsi ga, 

. Ka’ ha-ge to" a’, a bi" da, tsi ga, 

. W1'-co®-ga, e-gi-e a-ka’, a bi™ da, tsi ga, 

. Zhi"’-ga zhu-i-ga the thi"-ge a-tha, wi-go"-ga, e’-gi-e a-ka’, a 


bi" da, tsi ga, 


. O'-to"-be ga-xa thi" ha’, a bi" da, tsi ga, 

. Ga’ xtsi hi-tha i do" a’, a bi® da, tsi ga, 

. Mi’-ka-k’e u-ki-tha-¢’1" thi"-kshe no” a’,a bi" da, tsi ga, 

. I’-ko-e, e-gi-e a-ka’, a bi" da, tsi ga, 

. Zhi"’-ga zhu-i-ga the thi"-ge a-tha, e’-gi-e a-ka’, a bi" da, tsi ga, 
. Zhi"’-ga zhu-i-ga tha ba tho" ta ni-ka-shi-ga mi-kshi" da’, a 


bi" da, tsi ga, 


. Wa’-ko"-da ts’e wa-tse-xi bthi" da’, a bi" da, tsi ga, 

. Zhi"’-ga zhu-i-ga o°-tha bi do" a’, a bi" da, tsi ga, 

. Ts’e’ wa-tse-xi mo®-thi® ta i tsi" da’, a bi" da, tsi ga, 

. Wa’-ko®-da e-shki do" a’, a bi® da, tsi ga, 

. U’-zho"-ge be o°-tho*-kshi-tha mo*-zhi a-thi® he i® da’, a bi® 


da, tsi ga, 


. Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga, 
. Wa’-ko®-da e-shki do" a’, a bi® da, tsi ga, 
. U’-zho"-ge be i-kshi-tha ba zhi mo®-thi® ta i tsi" da’, a bi" da, 


tsi ga, 


noe 


THE OSAGE TRIBE [ETH. ANN. 43 


17. Wa’-ko"-da e-shki do" a’, a bi" da, tsi ga, 
18. U’-zho"-ge be 0°-wo"-no®-zhi" mo*-zhi a-thi® he i® da’, a bi? 


da, tsi ga, 


. Zhi"’-ga zhu-i-ga o°-tha bi do" a’, a bi? da, tsi ga, 
. Wa’-ko™-da e-shki do” a’, a bi® da, tsi ga, 
. U’-zho™-ge be u-no™-zhi® ba zhi mo?-thi® ta i tsi" da’, a bi® 


da, tsi ga, 


. U’-no” a bi shki u-hi a-ki-the a-thi® he i" da’, a bi® da, tsi ga, 
. Zhi"™’-ga zhu-i-ga o"-tha bi do" a’, a bi" da, tsi ga, 


U’-no” a bi shki u-hi ki-the mo®-thi® ta i tsi? da’, a bi da, tsi 


ga 


. Ho"’-ba tha-gthi" shki u-hi a-ki-the a-thi® he i da’, a bi® da, 


tsi ga, 


. Zhi®’-ga zhu-i-ga o"-tha bi do" a’, a bi" da, tsi ga, 
. Ho"’-ba tha-gthi® shki u-hi ki-the mo®-thi® ta i tsi® da’, a 


bi® da, tsi ga. 
ZHA’-ZHE KI-TO’ WI’-GI-E 
1 


Ha! wi-co"-ge- e’-ki-e a-ka’-a bi” da, tsi ga, 
Zhi"’-ga zhu-i-ga the thi"-ge a-tha, wi-go"-ga, e’-ki-e a-ka’, 
a bi" da, tsi ga, 
O’-to"-be ga-xa ba thi" ha’, wi-co"-ga, e’-ki-e a-ka’, a bi® da, 
tsi ga, 
Ka’ ha-ge to" a’, a bi" da, tsi ga, 
W1’-co"-ga, e-gi-e a-ka’, a bi" da, tsi ga, 


. Zhi’-ga zhu-i-ga the thi™-ge a-tha, wi-co™-ga, e-gi-e a-ka’, a 


bi® da, tsi ga, 
O’-to"-be ga-xa thi" ha’, wi-co"-ga, e’-gi-e a-ka’, a bi® da, tsi ga, 
Ga’ xtsi hi-tha i do” a’, a bi® da, tsi ga, 
Mo”’-xe u-ga-ki-ba wi" a’, a bi" da, tsi ga, 
E/-dsi xtsi hi no®-zhi® to” a’, a bi® da, tsi ga, 
Zhi?’-ga ni-ka-shi-ga zhi a-ka i" da’, a bi™ da, tsi ga, 


2 


. Ha’ !wi-co™-ga, e-ki-e a-ka’, a bi" da, tsi ga, 
. Zhi’’-ga zhu-i-ga the thi?-ge a-tha, wi-co™-ga, e’-ki-e a-ka’, a 


bi® da, tsi ga, 


. O’-to"-be ga-xa ba thi" ha’, wi-co™-ga, e-’ki-e a-ka’, a bi" da, 


tsi ga, 
Ka’ ha-ge to" a’, a bi? da, tsi ga, 
Wi’-co"-ga, e-gi-e a-ka’, a bi® da, tsi ga, 


. O/-to®-ba ga-xa thi" ha, wi-co"-ga- e-gi-e a-ka’, a bi" da, tsi ga, 


Mo?’-xe u-ca-ki-ba we-tho®-ba kshe a’, a bi® da, tsi ga, 


LA FLESCHE] CHILD-NAMING RITE Hak 


19. 
20. 
21. 


32. 
. Zhi"’-ga zhu-i-ga the thi™-ge a-tha, wi-go"-ga, e’-ki-e, a-ka’, a 


52 


E’-dsi xtsi a’, a bi" da, tsi ga, 
He’ go" tho™-ta zhi 1" da’, a bi® da, tsi ga, 
Zhi®’-ga ni-ki-shi-ga zhi a-ka 1" da’, a bi" da, tsi ga, 


3 


Ha! wi-co"-ga, e-ki-e a-ka, a bi" da, tsi ga, 


. Zhi’-ga zhu-i-ga the thi"-ge a-tha, wi-co"-ga, e-ki-e a-ka’, a bi? 


da, tsi ga, 


. O’-to"-be ga-xa ba thi" ha’, a bi® da, tsi ga, 

. Ka’ ha-ge to" a’, a bi" da, tsi ga, 

. Wi’-co"-ga, e’-gi-e a-ka’, a bi® da, tsi ga, 

. Zhi*’-ga zhu-i-ga the thi®-ge a-tha, wi-go"-ga, e’-gi-e a-ka’, a 


bit da, tsi ga, 
O’-to™-be ga-xa thi" ha, wi-co"-ga, e-gi-e a-ka’, a bi® da, tsi ga, 


. Ga’ xtsi hi-tha i do" a’, a bi® da, tsi ga, 
. Mo”’-xe u-ca-ki-ba we-tha-bthi® kshe a’, a bi® da, tsi ga, 
. Zhi®’-ga ni-ka-shi-ga zhi a-ka i" da’, a bi® da, tsi ga. 


a 


He’-dsi xtsi a’, a bi" da, tsi ga, 


bit da, tsi ga, 


. O’-to"-be gé-xa thi" ha’, a bi" da, tsi ga, 
. Ka’-e ha-ge to” a’, a bi da, tsi ga, 


Wi’-co"-ga, e-gi-e a-ka’, a bi" da, tsi ga, 


. Zhi"’-ga zhu-i-ga the thi"-ge a-tha, wi-cgo"-ga, e’-gi-e a-ka’, a bi? 


da, tsi ga, 


. O’-to™-be ga-xa thi" ha, wi-go"-ga, e’-gi-e a-ka’, a bi" da, tsi ga, 
. Ga’ xtsi hi-tha i do” a’, a bi" da, tsi ga, 

. Mo*’-xe u-ga-ki-ba we-do-ba kshe a’, a bi" da, tsi ga, 

. Wa’-zhi"-ga wa-tha-xthi thi"-ge kshe no" a’, a bi" da, tsi ga, 

. Tsi’-he u-gi-zho" xtsi ni-ka-shi-ga kshe a’, a bi" da, tsi ga, 

. Mo”’-zho® u-to™-ga xtsi thi"-kshe dsi a’, a bi® da, tsi ga, 


Ni’-ka-shi-ga to" i? da’, a bi® da, tsi ga, 


. Mo®’-zho® shki zha-zhe 0°-ki-to" ta i tsi" da’, a bi" da, tsi ga, 
46. 
. Mo”’-zho" ga-sho" shki zha-zhe o°-ki-to" tai tsi" da,’ a bi? da, 


Mo”’-zho® ga-sho® xtsi ni-ka-shi-ga to” i" da’, a bi® da, tsi ga, 


tsi ga, 


. Mo”’-zho" u-cko"-cka xtsi ni-ka-shi-ga to"i" da’, a bi" da, tsi ga, 
. Mo®’-zho® u-cko®-cka shki zha-zhe o®-ki-to™ tai tsi" da,’ a bi? 


da, tsi ga, 


. Zhi®’-ga ni-ka-shi-ga bi" da’, a bi" da, tsi ga, 
51. 
. Hit’-i-ki®-da-bi shki zha-zhe o°-ki-to” ta i tsi® da’, a bi" da, 


Xi-tha-da wi" shki zha-zhe o®-ki-to™ tai tsi" da, a bi" da, tsi ga, 


tsi ga, 


84. 


THE OSAGE TRIBE (ETH. ANN. 43 


. Hi®’-ga-mo®-ge shki zha-zhe o®-ki-to® tai tsi® da’, a bi® da, tsi 
fo) Lo} bf ’ 


ga, 


. No®’-be-ci shki zha-zhe 0°-ki-to™ tai tsi" da’, a bi" da, tsi ga, 
. Wa’-zhi®-ga-hi® shki zha-zhe o®-ki-to™ ta i tsi" da’, a bi®™ da, 


tsi ga. 
5 


. He’-dsi xtsi a’, a bi? da, tsi ga, 

. Ci’-pa-hi xthu-k’a ga tse a’, a bi™ da, tsi ga, 

. U’-no” pa-xe i” da’, a bi" da, tsi ga, 

. Zhi"’-ga zhu-i-ga o*-tha bi do" a’, a bi" da, tsi ga, 

. Ci’-pa-hi xthu-k’a a bi shki i-the ki-the mo®-thi® ta i tsi" da’, a 


bi® da, tsi ga. 


. No®’-xpe-hi ha ba-¢’i"-tha ga ge shki a’, a bi® da, tsi ga, 

. U’-no™ pa-xe i” da’, a bi® da, tsi ga, 

. Zhi®’-ga zhu-i-ga o"-tha bi do" a’, a bi® da, tsi ga, 

. No®’-xpe-hi ha ba-¢’1"-tha a bi shki i-the ki-the mo?-thi" ta i 


tsi" da, a bi" da, tsi ga. 


. Shi’-tho"-dse ba-xo" ga tse a’, a bi" da, tsi ga, 

. U’-no® pa-xe i" da’, a bi® da, tsi ga, 

. Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi® da, tsi ga, 

. Shi’-tho®-dse ba-xo® a bi shki i-the ki-the mo®-thi" tai tsi" da’, a 


bit da, tsi ga. 


. I’-tsi-hi" ga-gthe-ge ga ge a’, a bi® da, tsi ga, 

. U’-no™ pa-xe i” da’, a bi™ da, tsi ga, 

. Zhi*’-ga zhu-i-ga o°-tha bi do" a’, a bi® da, tsi ga, 

2. I’-tsi-ga-gthe-ce a bi shki i-the ki the mo®-thi® ta i tsi" da’, a 


bi? da, tsi ga. 


. Mo?’-ge hi" ga-gthe-ce ga ge shki a’, a bi" da, tsi ga, 

. U’-no" pa-xe i” da’, a bi" da, tsi ga, 

. Zhit’-ga zhu-i-ga o°-tha bi do” a’, bi® da, tsi ga, 

. Mo’’-ge ga-gthe-¢ge a bi shki i-the ki-the mo®-thi® ta i tsi" da’, 


a bin da, tsi ga. 


. I’-the-dse hi" ga-gthe-ce ga ge a’, a bi" da, tsi ga, 

. U’-no” pa-xe i" da’, a bi" da, tsi ga, 

. Zhi®’-ga zhu-i-ga o"-tha bi do” a’, a bi® da, tsi ga, 

. I’-the-dse ga-gthe-¢e a bi shki i-the ki-the mo®-thi" ta i tsi? da’, 


a bi" da, tsi ga. 


. Pe’ hi" ga-gthe-ce ga ge a’, bi® da, tsi ga, 
. U’-no™ pa-xe i" da’, a bi" da, tsi ga, 
83. Zhi"’-ga zhu-i-ga o"-tha bi do" a’, a bi da, tsi ga, 


Pe’ ga-gthe-ce a bi shki i-the ki-the mo®-thi® ta i tsi" da’, a bi® 
da, tsi ga. 


LA FLESCHE] CHILD-NAMING RITE iiss 


85. 
86. 
87. 
88. 


I*’-shta-ha bi-xo" ga ge a’, a bi" da, tsi ga, 

U’-no® pa-xe i" da’, a bi" da, tsi ga, 

Zhi*’-ga zhu-i-ga o-tha bi do" a’, a bi™ da, tsi ga, 

T"’-shta-ha bi-xo" a bi shki i-the ki-the mo?-thi® ta i tsi" da’, a 
bi® da, tsi ga. 


9. U’-no" a bi shki u-hi a-ki-the a-thi® he i" da, a bi? da’, tsi ga, 
. Zhi®-ga zhu-i-ga o"-tha bi do" a’, a bi" da, tsi ga, 
. U’-no" a bi shki i-the ki-the mo®-thi® ta i tsi? da’, a bi? da, tsi ga. 


. Ho’-ba tha-gthi® shki u-hi a-ki-the a-thi® he i® da’, a bi" da, 


tsi ga, 


. Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga, 
. Ho™-ba tha-gthi® shki u-hi ki-the mo®-thi® ta i tsi? da’, a bi" da, 


tsl ga. 


WA-ZHO’-I-GA-THE WI’-GI-E 
1 


He’-dsi xtsi a’, a bi® da, tsi ga, 

Tsi’-shu u-dse-the pe-tho"-ba ni-ka-shi-ga ba do" a’, a bi™ da, 
tsi ga, 

Wi’-co"-ga, e’-ki-a bi a’, a bi" da, tsi ga, 

Zhi"’-ga zho-i-ga-the thi®-ge i" da, e’-ki-e a-ka’, a bi" da, tsi ga, 

He’-dsi xtsi a’, a bi® da, tsi ga, 

Sho’-ka wa-ba-xi to" a’, a bi® da, tsi ga, 

Wi’-co"-ga, e’-gi-a bi a’, a bi® da, tsi ga, 

Zhi®’-ga zho-i-ga-the thi®-ge i" da, e’-gi-a bi a’, a bi" da, tsi ga, 

O’-to®-be ga-xa thi® ha, e’-gi-e a-ka’, a bi® da, tsi ga, 

He’-dsi xtsi a’, a bi" da, tsi ga, 


. Sho’-ka wa-ba-xi to" a’, a bi® da, tsi ga, 

2. Thu-e’ xtsi the-e do" a’, a bi" da, tsi ga, 

.. Wa’-ko?-da Ho®-ba do® thi®-kshe a’, bin da, tsi ga, 

. Zho’-gthe gi-e do" a’, a bi" da, tsi ga, 

5. Wi’-tsi-go-e, e-gi-e a-ka’, a bi" da, tsi ga, 

. Zhit’-ga zho-i-ga the thi®-ge a-tha, e’-gi-e a-ka’,a bi" da, tsi ga, 
. He’-dsi xtsi a’, a bi® da, tsi ga, 

. She’ sho” e tho, e-tsi-the a’, a bi® da, tsi ga, 

. Wa’-ko"-da ho-wa-ki-pa-tse a’, a bi" da, tsi ga, 

. Wi’no® wa-ko®-da bthi® i? da’, a bi" da, tsi ga, 

. Zhit’-ga zho-i-ga o®-the ta i tsi" da’, a bi® da, tsi ga, 

. Wa’-ko®-da e-shki do" a’, a bi? da, tsi ga, 

. O’-zho®-ge be 0®-tho"-kshi tha mo?-zhi a-thi® he no” a-tha’, a 


bi" da, tsi ga, 


. Zhi®’-ga zho-i-ga o"-tha bi do” a’, a bi™ da, tsi ga, 
. Wa’-ko®-da e-shki do® a’, a bi® da, tsi ga, 


THE OSAGE TRIBE [ETH. ANN. 43 


O’-zho®-ge be i-kshi-tha ba zhi ki-the tai tsi" da e’ tsi-the a’, a bi® 
da, tsi ga, 


. Wa’-ko®-da e’-shki do" a’, a bi® da, tsi ga, 


O’-zho"-ge be o®-gi-thi-ta mo®-zhi a-thi" he no” i" da’, a bi" da, 


tsi ga, 


. Zhi"’-ga zho-i-ga o™-tha bi do” a’, a bi® da, tsi ga, 
. Wa’-ko®-da e-shki do® a’, a bi? da, tsi ga, 
. O/-zho®-ge be a-gi-thi-ta ba zhi ki-the mo®-thi" ta i tsi™ da, e’ 


tsi-the a’, a bi® da, tsi ga, 


. Wa’-ko®-da e-shki do” a’, a bi" da, tsi ga, 

. O’-zho"-ge be 0"-wo"-no*-zhi" tse a, hi® a’, a bi® da, tsi ga, 

. Zhit’-ga zho-i-ga o™-tha bi do” a’, a bi da, tsi ga, 

. Wa’-ko?-da e-shki do” a’, a bi? da, tsi ga, 

. O’-zho®-ge be o-no®-zhi" ba zhi ki-the ta i tsi" da, e’ tsi-the a’, 


a bi? da, tsi ga, 


. Wa’-ko®-da wi/no® bthi® mo”-zhi i” da’, a bi® da, tsi ga, 
. O’-to™-be ga-xa ba thi” ha, e tsi-the a’, a bi" da, tsi ga, 


2 


9. He’-dsi xtsi a’, a bi" da, tsi ga, 

. Sho’-ka wa-ba-xi to" a’, a bi? da, tsi a, 

. Thu-e’ xtsi the-e do” a’, a bi" da, tsi ga, 

. Wa’-ko®-da Ho" do” thi®-kshe a’, a bi" da, tsi ga, 

3. Zho’-gthe gi-e do" a’, a bi" da, tsi ga, 

. I’-ko-e e-gi-e a-ka’, a bi" da, tsi ga, 

5. Zhit’-ga zho-i-ga the thi®-ge a-tha, e’-gi-e a-ka’, a bi™ da, tsi ga, 
. K’-dsi xtsi a’, a bi® da, tsi ga, 

. She’ sho" e tho, e tsi-the a’, a bi" da, tsi ga, 


Wa’-ko"-da ho-wa-ki-pa-tse a’, a bi" da, tsi ga, 


9. Wi’-no® wa-ko"-da bthi" i” da’, a bi" da, tsi ga, 
. Wa’-ko®-da e-shki do” a’, a bi" da, tsi ga, 
. O’-zho"-ge be o®-tho®-kshi-tha mo*-zhi a-thi® he no? i” da’, a 


bi® da, tsi ga, 


. Zhi’-ga zho-i-ga o™-tha bi do? a’, a bi® da, tsi ga, 
. Wa’-ko"-da e-shki do" a’, a bi" da, tsi ga, 
. O’-zho"-ge be i-kshi-tha ba zhi ki-the ta i tsi" da, e’ tsi-the a’, a 


bi® da, tsi ga, 


. Wa’-ko®-da e-shki do? a’, a bi® da, tsi ga, 
. O’-zho*-ge be o®-gi-thi-ta mo®-zhi a-thi" he no" i" da’, a bi" 


da, tsi ga, 


. Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga, 
. Wa’-ko®-da e-shki do® a’, a bi™ da, tsi ga, 
. O’-zho"-ge be a-gi-thi-ta ba zhi ki-the tai tsi? da, e’ tsi-the a’, 


a bi® da, tsi ga. 


. Wa’-ko®-da e’-shki do® a’, a bi® da, tsi ga, 


LA FLESCHE] CHILD-NAMING RITE 115 


~jI ~I 


“J 


“J 
papers iS 


“J 


I~ 
© OO 


[e<) 
— 


10/0) 
SS) 


. Wa’-ko?-da e-shki do" a’, a bi" da, tsi ga, 
84. 


[o/) 
ew 


Nua J 
oO oOo 


“I 


1. O’-zho®-ge be 0®-wo"-no"-zhi" tse a, hi? a’, a bi" da, tsi ga, 
. Zhi®’-ga zho-i-ga 0°-tha bi do” a’, a bi® da, tsi ga, 
. Wa’-ko®-da e-shki do® a’, a bi" da, tsi ga, 


O’-zho"-ge be o-no®-zhi® ba zhi ki-the ta i tsi" da, e’ tsi-the a’, 
a bi? da, tsi ga, 


5. Wa’-ko®-da wi no® bthi® mo®-zhi i® da’, a bi® da, tsi ga, 


O’-to®-be ga-xa thi" ha, e’ tsi-the a’, a bi® da, tsi ga, 


3 


. E’-dsi xtsi a’, a bi® da, tsi ga, 
. Sho’-ka wa-ba-xi to” a’, a bi® da, tsi ga, 


Thu-e’ xtsi the-e do? a’, a bi" da, tsi ga, 
Mi’-ka-k’e Ho®-ba do® thi"-kshe a’, a bi® da, tsi ga, 
Zho-’gthe gi-e do" a’, a bi" da, tsi ga, 
Wi'-tsi-go-e, e-gi-e a-ka’, a bi" da, tsi ga, 
Zhi"’-ga zho-i-ga the thi"-ge a-tha, e’-gi-e a-ka’, a bi" da, tsi ga, 
He’-dsi xtsi a’, a bi" da, tsi ga, 
She’ sho" e tho e’ tsi-the a’, a bi? da, tsi ga, 
Zhi®’-ga zho-i-ga o?-the tai tsi® da, e’ tsi-the a’, a bi® da, tsi ga 
to) fo) ? ’ t= ree J 
Wa/’-ko"-da ho-wa-ki-pa-tse a’, a bi™ da, tsi ga 
KI-p ) ) 


. Wi’no® wa-ko"-da bthi® i" da’, a bi? da, tsi ga, 

. Zhi®’-ga zho i-ga o-the ta i tsi® da, e tsi-the a’, a bi" da, tsi ga’, 
80. 
. O'-zho®-ge be o°-tho®-kshi-tha mo"™-zhi a thi® he no™ da’, a 


Wa/’-ko®-da e’-shki do” a’, a bi" da, tsi ga, 


bi" da, tsi ga, 
Zhi*’-ga zho-i-ga o°-tha bi do” a’, a bi® da, tsi ga, 


O’-zho®-ge be i-kshi-tha ba zhi ki-the ta i tsi" da, e’tsi-the a’, 
a bi® da, tsi ga. 


. Wa’-ko®-da e-shki do" a’, a bi? da, tsi ga, 
. O'-zho"-ge be o?-gi-thi-ta mo*-zhi a-thi® he no™ i? da’, a bi" 


da, tsi ga, 


. Zhi*’-ga zho-i-ga o?-tha bi do" a’, a bi" da, tsi ga, 
. Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga, 
. O’-zho"-ge be a gi-thi-ta ba zhi ki-the ta i tsi" da, e’ tsi-the a’, 


a bi® da, tsi ga, 


. Wa’-ko"-da e’-shki do? a’, a bi® da, tsi ga, 

. O’-zho"-ge be o®-wo-no"™-zhi® tse a, hi" a’, bi" da, tsi ga, 

. Zhi®’-ga zho-i-ga o°-tha bi do a’, a bi® da, tsi ga, 

. Wa’-ko?-da e’-shki do? a’, bi da, tsi ga, 

. O’-zho"-ge be o-no®-zhi® ba zhi ki-the ta i tsi" da, e’ tsi-the a’, 


a bi? da, tsi ga, 


. Wa’-ko®-da wi no® bthi® mo®-zhi i® da’, a bi® da, tsi ga, 
. Ho’-to®-be ga-xa thi" ha, e’ tsi-the a’, a bi® da, tsi ga, 


THE OSAGE TRIBE [ETH. ANN. 43 


4 


. Sho’-ka wa-ba-xi to" a’, a bi® da, tsi ga, 

. Thu-e’ xtsi the-e do” a’, e bi® da, tsi ga, 

. Mi’-ka-k’e Ho® do” thi®-kshe no® a’, a bi" da, tsi ga, 

. Zho’-gthe gi-e do" a’, a bi® da, tsi ga, 

. I’-ko-e, e-gi-e a-ka’, a bi® da, tsi ga, 

. Zhi"’-ga zho-i-ga the thi"-ge a-tha, e’-gi-e a-ka’, a bi" da, tsi ga, 
. He’-dsi xtsi a’, a bi? da, tsi ga, 

. She’ sho" e no?®, e’tsi-the a’, a bi® da, tsi ga, 

. Wa’-ko"-da ho-wa-ki-pa-tse a’, a bi" da, tsi ga, 

. Wi’ no® wa-ko®-da bthi® i® da’, a bi® da, tsi ga, 

. Zhi"’-ga zho-i-ga o"-tha bi do a’, a bi" da, tsi ga, 

. Wa’-ko®-da e’-shki do® a’, a bi® da, tsi ga, 

. Ho’-zho®-ge be i-kshi-tha ba zhi ki-the mo®-thi® ta i tsi" da’, 


e tsi-the a’, a bi" da, tsi ga, 


. Wa’-ko?-da e-shki do® a’, a bi® da, tsi ga, 
. Ho’-zho®-ge be o°-gi-thi-ta mo™-zhi a-thi® he no™ i" da’, a 


bi® da, tsi ga, 


2. Zhi®’-ga zho-i-ga o°-tha bi do” a’, a bi® da, tsi ga, 
. Wa’-ko®-da e’-shki do? a’, a bi® da, tsi ga, 
. Ho’-zho®-ge be a-gi-thi-ta ba zhi ki-the mo®-thi® ta i tsi" da’, 


e’ tsi-the-the a’, a’bi® da, tsi ga, 


. Wa’-ko®-da e’-shki do" a’, a bi" da, tsi ga, 

. Ho’-zho"-ge be 0"-wo?-no*-zhi® tse a, hi" a’, a bi" da, tsi ga, 

. Zhi®’-ga zho-i-ga o"-tha bi do” a’, a bi" da, tsi ga, 

. Wa’-ko®-da e’-shki do” a’, a bi" da, tsi ga, 

. O’-zho"-ge be o-no*-zhi® ba zhi ki-the ta i tsi" da, e’ tsi-the a’, 


a bi® da, tsi ga. 


. Wa’-ko®-da wi no® bthi® mo?-zhi i? da’, a bi® da, tsi ga, 
. O’-to"-be ga-xa ba thi" ha, e’ tsi-the a’, a bi" da, tsi ga. 


5 


2. He’-dsi xtsi a’, a bi® da, tsi ga, 


Sho’-ka wa-ba-xi to” a’, a bi" da, tsi ga, 

Thu-e’ xtsi the-e do” a’, a bi" da, tsi ga, 

Wa/-ba-ha to? a’, a bi® da, tsi ga, 

Zho’-gthe gi-e do® a’, a bi® da, tsi ga, 

Wi’-tsi-go-e’, e-gi-a bi a’, a bi" da, tsi ga, 

Zhi*’-ga zho-i-ga the thi®-ge a-tha, e’-gi-e a-ka’, a bi" da, tsi ga, 
He’-dsi xtsi a’, a bi® da, tsi ga, 

She’ sho” e tho, e’tsi-the a’, a bi? da, tsi ga, 

Wa’-ko®-da ho-wa-ki-pa-tse a’, a bi" da, tsi ga, 

Wi’'no® wa-ko®-da bthi® i" da’, a bi® da, tsi ga, 

Zhi"’-ga zho-i-ga o°-the ta i tsi" da, e’tsi-the a’, a bi® da, tsi ga, 


LA FLESCHE] CHILD-NAMING RITE 1LIL%% 


134. 
135. 


136. 
137. 
138. 


139. 
140. 


141. 
142. 
143. 


144. 
145. 
146. 
147. 
148. 


149. 
150. 


151. 
152. 
153. 
154. 


155. 
156. 
USYfe 
158. 
159. 
160. 
161. 
162. 
163. 
164. 
165. 
166. 


167. 
168. 


169. 


Wa’-ko™-da e-shki do" a’, a bi® da, tsi ga, 

O’-zho"-ge be o®-tho"-kshi-tha mo*-zhi a-thi® he no® i® da’, 
a bi" da, tsi ga, 

Zhi"’-ga zho-i-ga o"-tha bi do” a’, a bi® da, tsi ga, 

Wa’-ko"-da e-shki do" a’, a bi" da, tsi ga, 

O’-zho"-ge be i-kshi-tha ba zhi ki-the mo*-thi® ta i tsi® da, e’ 
tsi-the a’, a bi" da, tsi ga, 

Wa’-ko"™-da e-shki do" a’, a bi" da, tsi ga, 

O’-zho®-ge be o°-gi-thi-ta mo™-zhi a-thi® he no" i? da’, a bi® da, 
tsi ga, 

Zhi*’-ga zho-i-ga o°-tha bi do" a’, a bi® da, tsi ga, 

Wa’-ko"™-da e-shki do” a’, a bi? da, tsi ga, 

O’-zho"-ge be a-gi-thi-ta ba zhi ki-the ta i tsi® da, e’ tsi-the a’, 
a bi" da, tsi ga, 

Wa’-ko"™-da e-shki do” a’, a bi® da, tsi ga, 

O’-zho"-ge be o"-wo"-no™-zhi" tse a, hi® a’, a bi® da, tsi ga, 

Zhi’’-ga zho-1-ga o"-tha bi do® a’, a bi® da, tsi ga, 

Wa’-ko"-da e-shki do” a’, a bi® da, tsi ga, 

O’-zho®-ge be o-no®-zhi® ba zhi ki-the ta i tsi da, e’ tsi-the a’, 
a bi® da, tsi ga, 

Wa’-ko™-da wi’no” bthi® mo®-zhi i" da’, a bi® da, tsi ga, 

O’-to™-be ga-xa ba thi" ha, e’-tsi-the a’, a bi® da, tsi ga. 


6 


He’-dsi xtsi a’, a bi® da, tsi ga, 

Sho’-ka wa-ba-xi to” a’, a bi” da, tsi ga, 

Thu-e’ xtsi the-e do” a’, a bi® da, tsi ga, 

Ta’-pa to" no" a’, a bi™ da, tsi ga, 

Zho’-gthe gi-e do" a’, a bi® da, tsi ga, 

I’-ko-e, e-gi-e a-ka’, a bi® da, tsi ga, 

Zhi"’-ga zho-i-ga the thi"-ge a-tha, e’-gi-e a-ka’, a bi” da, tsi ga, 

He’-dsi xtsi a’, a bi? da, tsi ga, 

She’ sho" e the, e’ tsi-the a’, a bi” da, tsi ga, 

Wa’-ko"-da ho-wa-ki-pa-tse a’, a bi" da, tsi ga, 

Wi’no" wa-ko"-da bthi® i? da’, a bi" da, tsi ga, 

Wa’-ko"-da e-shki do” a’, a bi" da, tsi ga, 

O’-zho™-ge be o®-tho®-kshi-tha mo*-zhi a-thi" he no" i® da’, 
a bi" da, tsi ga, 

Zhi™’-ga zho-i-ga o°-tha bi do” a’, a bi" da, tsi ga, 

Wa/’-ko®-da e’-shki do" a’, a bi? da, tsi ga, 

O’-zho"-ge be i-kshi-tha ba zhi ki-the ta i tsi" da, e’ tsi-the a’, 
a bi? da, tsi ga, 

Wa’-ko"-da e’-shki do? a’, a bi® da, tsi ga, 

O’-zho"-ge be o®-gi-thi-ta mo™-zhi a-thi® he no® i® da’, a bi" 
da, tsi ga, 

Zhi*’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga, 


THE OSAGE TRIBE [ETH. ANN. 43 


0. Wa’-ko"-da e-shki do” a’, a bi® da, tsi ga, 


71. O’-zho™-ge be a-gi-thi-ta ba zhi ki-the ta i tsi® da, e’ tsi-the a’, 


a bi” da, tsi ga, 


. Wa’-ko"-da e-shki do" a’, a bi" da, tsi ga, 

. O’-zho®-ge be 0°-wo"-no"-zhi" tse a, hi" a’, a bi? da, tsi ga, 

. Zhit’-ga zho-i-ga o°-tha bi do™ a’, a bi® da, tsi ga, 

. Wa’-ko"-da e’-shki do” a’, a bi da, tsi ga, 

. O’-zho"-ge be o?-no*-zhi" ba zhi ki-the ta 1 tsi® da, e’ tsi-the a’, 


a bi" da, tsi ga, 


. Wa’-ko"-da wi no® bthi® mo"-zhi i" da’, a bi" da, tsi ga, 
. O’-to™-be ga-xa thi” ha, e’-tsi-the a’, a bi" da, tsi ga. 


vi 


. He-dsi xtsi a, a bi? da, tsi ga, 

. Sho’-ka wa-ba-xi to" a’, a bi da, tsi ga, 

. Thu-e’ xtsi the-e do" a’, a bi" da, tsi ga, 

. Ta’ Tha-bthi® thi"-kshe no” a’, a bi? da, tsi ga, 

. Zho’-gthe gi-e do” a’, a bi" da, tsi ga, 

. Wi’-tsi-go-e’, e-gi-e a-ka’, a bi™ da, tsi ga, 

. Zhi®’-ga zho-i-ga the thi®-ge a-tha, e’-gi-e a-ka’, a bi da, tsi ga, 
. He’-dsi xtsi a’, a bi" da, tsi ga, 

. Wa’-ko"-da ho-wa-ki-pa-tse a’, a bi" da, tsi ga, 

. Wi no® wa-ko?-da bthi” i? da, a bi? da, tsi ga, 

. Zhit’-ga zho-i-ga o®-the ta i tsi" da, e’ tsi-the a’, a bi" da, tsi ga, 
. Wa’-ko"-da e-shki do" a’, a bi" da, tsi ga, 

. O/-zho®-ge be o®-tho"-kshi-tha mo®-zhi a-thi? he no" i" da’, a 


bi" da, tsi ga, 


. Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga, 
. Wa’-ko®-da e’-shki do" a’, a bi™ da, tsi ga, 
. O’-zho"-ge be i-kshi-tha ba zhi ki-the ta i tsi" da, e’ tsi-the a’, a 


bi? da, tsi ga, 


. Wa’-ko™-da e’-shki do" a’, a bi" da. tsi ga, 
. O’-zho®-ge be o*-gi-thi-ta mo®-zhi a-thi" he no® i" da’, a bi" da, 


tsi ga, 


. Zhit’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga, 
. Wa’-ko®-da e’-shki do® a’, a bi" da, tsi ga, 
. O’-zho"-ge be a-gi-thi-ta ba zhi ki-the ta i tsi® da, e’-tsi-the a’, 


patra 
a bi" da, tsi ga. 


. Wa/’-ko"-da e’-shki do® a’, a bi® da, tsi ga, 

. O/-zho"-ge be o®-wo?-no"-zhi® tse a, hi a’, a bi® da, tsi ga, 

. Zhi"’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga, 

. Wa’-ko"-da e-shki do® a’, a bi® da, tsi ga, 

. O/-zho"-ge be o-no®-zhi® ba zhi ki-the tai tsi da, e’ tsi-the a’, a 


bi" da, tsi ga, 


. Wa’-ko®-da wi no® bthi® mo®-zhi" i® da’, a bi® da, tsi ga, 


O’-to"-be ga-xa thi" ha, e’ tsi-the a’, a bi" da, tsi ga. 


LA FLESCHE] CHILD-NAMING RITE 119 


bd bo 
j=) 


bo 
Nw 


bd wh bw bd 
w WwW bd bo 
Nor oO ioe) 


i) 
ow 
eo 


. Zhi’’-ga zho-i-ga o®-tha bi do" a 
. Wa’-ko"-da e’-shki do® a’, a bi" da, tsi ga, 


8 


. He’-dsi xtsi a’, a bi" da, tsi ga, 

. Sho’-ka wa-ba-xi ti? a’, a bi" da, tsi ga, 

9. Thu-e’ xtsi the-e do" a’, a bi" da, tsi ga, 

. Mi’-ka-k’e u-ki-tha-¢’i" thi"-kshe no" a’, a bi® da, tsi ga, 

. Zho’-gthe gi-e do" a’, a bi" da, tsi ga, 

2. I-ko-e’, e-gi-e a-ka’, a bi" da, tsi ga, 

. Zhi®’-ga zho-i-ga the thi"-ge a-tha, e’-gi-e a-ka’, a bi" da, tsi ga, 
. He’-dsi xtsi a’, a bi® da, tsi ga, 

. She’ sho" e the, e’ tsi-the a’, a bi" da, tsi ga, 

. Wa’-ko"-da ho-wa-ki-pa-tse a’, a bi" da, tsi ga, 

. Wi’no" wa-ko"-da bthi" 1” da’, a bi" da, tsi ga, 

. Wa’-ko®-da e’-shki do" a’, a bi® da, tsi ga, 

. O’-zho®-ge be o®-tho"-kshi-tha mo®-zhi a-thi® he no® i? da’, a 


bi" da, tsi ga, 


. Zhi’’-ga zho-i-ga o"-tha bi do" a’, a bi" da, tsi ga, 


Wa’-ko"-da e’-shki do" a’, a bi" da, tsi ga, 
O’-zho"-ge be i-kshi-tha ba zhi ki-the ta i tsi"da, e’ tsi-the a’, a 
bi? da, tsi ga, 


. Wa’-ko"-da e’-shki do" a’, a bi" da, tsi ga, 


O’-zho"-ge be o®-gi-thi-ta mo"-zhi a-thi® he no® i" da’, a bi® 
da, tsi ga, 


’, a bi" da, tsi ga, 


O’-zho"-ge be a™-gi-thi-ta ba zhi ki-the ta 1 tsi® da, e’ tsi-the a’, 
a bi® da, tsi ga, 


. Wa/’-ko"-da e’-shki do" a’, a bi" da, tsi ga, 


O’-zho"-ge be o"-wo"-no"-zhi" tse a, hi" a’, a bi" da, tsi ga, 


. Zhi’-ga zho-i-ga o®-tha bi do” a’, a bi" da, tsi ga, 
. Wa’-ko"-da e’-shki do" a’, a bi" da, tsi ga, 
. O’-zho®-ge be o-no®-zhi® ba zhi ki-the ta i tsi da, e’ tsi-the a’, a 


bi® da, tsi ga, 


. Wa’- ko"-da wi no” bthi® mo-*zhi i" da’, a bi" da, tsi ga, 
234. 


O’-to"-be ga-xa ba thi® ha, e’ tsi-the a’, a bi" da, tsi ga. 


9 


35. He-’-dsi xtsi a’, a bi" da, tsi ga, 

. Sho’-ka wa-ba xi to" a’, a bi® da, tsi ga, 

. Thu-e’ xtsi the-e do" a’, a bi" da, tsi ga, 

. Mi’-ka-k’e zhu-dse thi?-kshe no® a’, a bi? da, tsi ga, 


Zho’-gthe gi-e do” a’, a bi® da, tsi ga, 


. Wi’-tsi-go-e’, e-gi-e a-ka’, a bi® da, tsi ga, 
. Zhi"’-ga zho-i-ga the thi®-ge a-tha, e’-gi-e a-ka’, a bi® da, tsi ga, 
. She’ sho" e tho, e’ tsi-the a’, a bi® da, tsi ga, 


. Wa’-ko"-da ho-wa-ki-pa-tse a’, a bi® da, tsi ga, 


THE OSAGE TRIBE [ETH. ANN, 43 


. Wi/no® wa-ko"-da bthi" i" da,’ a bi? da, tsi ga, 

5. Zhi"’-ga zhu-i-ga o"-the ta i tsi" da, e’ tsi-the a’, bi? da, tsi ga, 
. Wa’-ko"-da e’-shki do" a’, a bi® da, tsi ga, 

. O'-zho"-ge be o®-tho"-kshi-tha mo"-zhi a-thi" he no®™ i® da’, 


a bi" da, tsi ga, 


. Zhi"’-ga zho-i-ga o"-tha bi do" a’, a bi® da, tsi ga, 
. Wa’-ko?-da e-shki do” a’, a bi® da, tsi ga, 
. O’-zho®-ge be 1-kshi-tha ba zhi ki-the ta i tsi" da, e’ tsi-the a’, a 


bi® da, tsi ga, 


1. Wa’-ko"-da e-shki do" a’, a bi" da, tsi ga, 
. O’-zho"-ge be o*-gi-thi-ta mo™-zhi a-thi® he no® i® da’, a bi® 


da, tsi ga, 


. Zhi’’-ga zho-i-ga o®-tha bi do" a’, a bi? da, tsi ga, 
. Wa’-ko"-da e’-shki do" a’, a bi? da, tsi ga, 
. O’-zho"-ge be a-gi-thi-ta ba zhi ki-the ta i tsi™ da, e’ tsi-the a’, 


a bi" da, tsi ga, 


. Wa’-ko"-da e’-shki do” a’, a bi? da, tsi ga, 

. O’-zho"-ge be 0®-wo"-no"-zhi" tse a, hi" a’, a bi® da, tsi ga, 

. Zhi"’-ga zho-i-ga 0°-tha bi do" a’, a bi" da, tsi ga, 

. Wa’-ko"-da e-shki do” a’, a bi® da, tsi ga, 

. O’-zho"-ge be o-no"-zhi" ba zhi ki-the ta i tsi® da, e’ tsi-the a’, 


a bi” da, tsi ga, 


. Wa’-ko"-da wi no” bthi" mo™-zhi i" da’, a bi® da, tsi ga, 
. O’-to*-be ga-xa ba thi" ha, e’ tsi-the a’, a bi™ da, tsi ga. 


10 


3. He’-dsi xtsi a’, a bi® da, tsi ga, 

. Sho’-ka wa-ba xi to” a’, a bi" da, tsi ga, 

. Thu-e’ xtsi the-e do” a’, a bi" da, tsi ga, 

. Mo”’-xe a-tha-k’a-be dsi a’, a bi® da, tsi ga, 

. Sho?’-ge a-ga-k’e e’-go" kshe no" a’, a bi® da, tsi ga, 

. He’-dsi xtsi zho-gthe gi-e do" a’, a bi" da, tsi ga, 

9. Wi’-tsi-go-e’, e-gi-e a-ka’, a bi" da, tsi ga, 

. Zhi"’-ga zho-i-ga the thi"-ge a-tha, e-gi-e a-ka’, a bi® da, tsi ga, 
. He’-dsi xtsi a’, a bi® da, tsi ga, 

. Zhi"’-ga zho-i-ga o"-the ta i tsi" da, e tsi-the a’, a bi" da, tsi ga, 
. (i’-pa-hi thi-ctu-be ga tse a’, a bi" da, tsi ga, 

. Wa’-thi"-e-g¢ka she mo" mo?*-zhi i" da’, a bi" da, tsi ga, 

. O’-no™ pa-xe i" da’, a bi? da, tsi ga, 

. Zhi’’-ga zho-i-ga o°-tha bi do” a’, a bi? da, tsi ga, 

. Ni’-ka no" hi do® a’, a bi® da, tsi ga, 

. Ci/-pa-hi thi-gtu-be e’no® bi no" a/, a bi" da, tsi ga, 

. I’-the ki-the ta i tsi® da, e’ tsi-the a’, a bi® da, tsi ga. 


LA FLESCHE] CHILD-NAMING RITE 2a 


280. 
281. 
282. 
283. 
284. 
285. 
286. 


287. 
288. 
289. 
290. 
291. 
292. 


293. 
294. 
. O/-no® pa-xe i" da’, a bi" da, tsi ga, 

. Zhit’-ga zho-i-ga o°-tha bi do" a’, a bi" da, tsi ga, 

. Ni’-ka no” hi do” a’, a bi® da, tsi ga, 

. ["-kshe-dse u-bi-go"-dse a bi i-the ki-the mo®-thi® ta 1 tsi" da, 


Hi’-ko" ba-xo" ga ge a’, a bi" da, tsi ga, 
Wa’-thi?-e-cka she-mo" mo*-zhi i" da’, a bi" da, tsi ga, 
O/-no" pa-xe i” da’, a bi" da, tsi ga, 

Zhi"’-ga zho-i-ga 0°-tha bi do” a’, a bi® da, tsi ga, 
Ni’-ka no® hi do® a’, a bi® da, tsi ga, 

Hi’-ko" ba xo” e’ no® bi no® a’, a bi” da, tsi ga, 

I’-the ki-the ta i tsi® da, e’ tsi-the a’, a bi" da, tsi ga. 


Tse’-wa-tse u-ga-wa ga thi?-kshe a’, a bi" da, tsi ga, 

Wa’-thi?-e-cka she-mo" mo*™-zhi i" da’, a bi" da, tsi ga, 

O’-no® pa-xe i" da’, a bi" da, tsi ga, 

Zhi"’-ga zho-i-ga 0°-tha bi do” a’, a bi® da, tsi ga, 

Ni’-ka no® hi do® a’, a bi® da, tsi ga, 

Tse’-wa-tse u-ga-wa a bi i-the ki-the mo*-thi" ta i tsi" da, e tsi 
the a’, a bi® da, tsi ga. 


I*’-kshe-dse u-bi-co"-dse ga thi-kshe a’, a bi™ da, tsi ga, 
Wa’-thi®-e-cka she-mo® mo™-zhi i" da’, a bi" da, tsi ga, 


e tsi-the a, a bi™ da, tsi ga. 


. Do’-dse u-ga-wa ga thi"-kshe a’, a bi" da, tsi ga, 

. Wa’-thit-e-cka she-mo" mo™-zhi 1" da’, a bi" da, tsi ga, 

. O/-no® pa-xe i" da’, a bi" da tsi ga, 

. Zhit’-ga zho-i-ga o®-tha bi do” a’, a bi® da, tsi ga, 

. Ni’-ka no" hi do? a’, a bi® da, tsi ga, 

. Do’-dse u-ga-wa a bi i-the ki-the mo®-thi® ta i tsi" da, e’ tsi-the 


g 


a’, a bi® da, tsi ga. 


. I’-the-dse ba-¢’i"-tha ga tse a’, a bi® da, tsi ga, 

. Wa’-thi?-e-cka she-mo" mo?- zhi i? da’, a bi® da, tsi ga, 

. O'-no® pa-xe i" da’, a bi" da, tsi ga, 

. Zhi®’ga zho-i-ga o°-tha bi do” a’, a bi" da, tsi ga, 

. Ni’-ka no® hi do® a’, a bi® da, tsi ga, 

. I’-the-dse ba-c’i?-tha a bi i-the ki-the mo™-thi" ta i tsi" da, 


e’ tsi-the a’, a bi" da, tsi ga. 


. [*/-shta-the-dse-bi-xo" ga tse a’, a bi" da, tsi ga, 

. Wa’-thi?-e-cka she-mo® mo?-zhi i? da’, a bi® da, tsi ga, 

. O/-no" pa-xe 1” da’, a bi® da, tsi ga, 

. Zhi®’-ga zho-i-ga o®-tha bi do” a’, a bi” da, tsi ga, 

5. Ni’-ka no® hi do" a’, a bi® da, tsi ga, 

. 1"’-shta-the-dse bi-xo" a bi i-the ki-the mo®-thi® ta i tsi® da, 


e’ tsi-the a’, a bi® da, tsi ga. 
19078°—28. 9 


122 THE OSAGE TRIBE [ETH. ANN. 43 


317. Pa’pa-ci ga-tse a’, a bi? da, tsi ga, 

318. Wa’-thi"-e-gka she-mo" mo?-zhi i" da’, a bi® da, tsi ga, 

319. Wa’-ko"-da i-ga-dsi-¢e pa-xe i" da’, a bi da, tsi ga, 

320. Wa’-ko*-da u-tsi-the thi"-ge a-wa-kshi-the no™ i® da’, a bi® 
da, tsi ga, 

321. Zhi®’-ga sho-i-ga o°-tha bi do" a’, a bi" da, tsi ga, 

322. Wa’-ko"-da i-ba-ci a-thi? mo™-thi" ta i tsi" da, e’ tsi-the a’, 
a bi da, tsi ga. 


323. Ta/-xpi hi? ga-ga-dse ga thi"-kshe a’, a bi® da, tsi ga, 
24. Wa’-thi®-e-gka she-mo" mo®-zhi" 1” da’, a bi® da, tsi ga, 
325. O’-no” pa-xe i” da’, a bi” da, tsi ga, 
26. Zhi’-ga zho-i-ga o?-tha bi do” a’, a bi? da, tsi ga, 
327. Ni’-ka no" hi do" a’, a bi™ da, tsi ga, 
328. Pa’cka u-gtho” e-go" e’ no” bi no” a’, a bi” da, tsi ga, 
329. I’-the ki-the mo*™-thi" ta i tsi® da,’ a bi" da, tsi ga. 


330. Wo shki do” a’, a bi? da, tsi ga, 

331. Ho®’-ba tha-gthi® wi? shki 0°-hi no™ i” da’, a bi" da, tsi ga, 

332. Zhi”’-ga ho™-ba tha-gthi® wi® shki i-the ki-the mo®-thi" ta i 
tsi" da, e tsi-the a, a bi" da, tsi ga. 


NATIVE NAMES OF OSAGE FULL BLOODS (AS FAR AS 
COULD BE ASCERTAINED), USED BY EACH GENS OF 
THE TRIBE 


NAMES OF THE GENTES AND SUBGENTES 


The following are the names of the gentes and subgentes of the 
two great tribal divisions, in their fixed, sequential order, as given 
by Sho®’-to™-ca-be, Black-dog, to Miss Alice C. Fletcher, in 1896. 
The name Sho’-ka is the title of a subgens from which the principal 
gens chooses a man or woman to act as official messenger at the 
performance of a tribal rite. The official messenger also bears the 
title. 

FIXED ORDER OF THE GENTES AND SUBGENTES 


GmENTES OF THE HON’-Ga GREAT DrvisIon 
WA-ZHA’-ZHE SUBDIVISION 


1. Wa-zha’-zhe-cka; White Wa-zha’-zhe. Refers to the life symbol 
of the gens, the fresh water mussel, with its shell. The Sun also 
is a life symbol of this gens. 

I*-gtho"’-ga Ni Mo™-tse; Puma-in-the-Water. Sho’-ka. 

. Ke’-k’i"; Carrier-of-the-Turtle. 

Ba’-k’a Zho-i-ga-the; Cotton-tree People. Sho’-ka. 

3. Mi-ke’-the-stse-dse; Cat-tail (Typha latifolia). 

Ka’-xe-wa-hu-ca; Youngest brother. Sho’-ka. 


to 


LA FLESCHE] CHILD-NAMING RITE 123 


4. 


cr 


sJ 


bo 


Or 


“I 


bo 


Wa’-tse-tsi; Star-that-came-to-Earth. 
Xu-tha’ Pa-co" Zho-i-ga-the; Bald Eagle People. Sho’-ka. 
O-cu’-ga-xe; They-who-make-the-way-Clear. 
Mo?-sho-dse-mo"-i2; Travelers-in-the-Mist. Sho’-ka. 


. Ta-tha’-xi®; Deer’s-Lungs, or Ta-ci"’-dse-gka; White-tailed-Deer. 


Wa-dsu’-ta-zhi?-ga; Small-Animals. Sho’-ka. 
Ho’ I-ni-ka-shi-ga; Fish-People. 
E-no” Mi®-dse-to"; Sole-owner-of-the-Bow. Refers to the 
office of the gens of making the ceremonial bow and arrows that 
symbolize night and day. 


. Ho"’-ga U-ta-no®-dsi; The-Isolated-Ho”’-ga. The Earth. 


Mo?-hi®-ci; Flint-Arrow-Point. Sho’-ka. 


HON’-GA SUBDIVISION 


. Wa-¢ga’-be-to®; Owners-of-the-Black-Bear. 


Wa-¢a’-be-cka; The-White-Bear. Sho’-ka. 
I"-¢tho”’-ga; Puma. 
Hi®-wa’-xa-ga; Thorny-hair, Porcupine. Sho’-ka. 
O’-po®; Elk. 
Ta He Sha-be; Dark-horned Deer. Sho’-ka. 
Mo”’-i?-ka-ga-xe; Maker-of-the-Earth. 
Ho"-ga Gthe-zhe; The-Mottled-Sacred-One (the immature golden 
eagle). 


. Xu-tha; Eagle (the adult golden eagle). 
. Ho®’-ga Zhi®-ga; The Little-Sacred-One. 


1’-ba-tse Ta-dse; The-Gathering-of-the-Winds. Sho’-kka. 


GENTES OF THE Ts!’/-zHU GREAT DivISION 


. Tsi’-zhu Wa-no®; Elder Tsi-zhu, or Wa-ko"’-da No*-pa-bi; The- 


God-Who-is-Feared-by-All. Refers to the life symbol of the 
gens, the Sun. 

Wa-ba’-xi; The-Awakeners. Refers to the office of this sub- 
gens of urging the messengers to prompt action. Sho’-ka. 


. Cit’-dse A-gthe; Wearers-of-Symbolic-Locks. 


Sho"’-ge Zho-i-ga-the; Dog-People. Refers to the life symbol 
of this subgens, the dog-star. The name Sho”’-ge includes 
coyotes, gray wolves, and all other kinds of dogs. Sho’-ka. 


. Pe’-to® To"-ga Zho-i-ga-the; Great-Crane-People. 


(Not sub-gens) Tsi’-zhu Wa-shta-ge; The-Gentle-Tsi-zhu. 
Refers to the office of the gens of Peace-maker. 


. Tse-do’-ga I*-dse; Buffalo-Bull-Face-People. Closely related to 


the Tsi’-zhu Wa-no". 
Tse-a’-ko®; corruption of Tse-tho"-ka; Buffalo-back. Sho/’-ka. 
Mi-k’i"’ Wa-no®; Elder Carriers-of-the-Sun-and-Moon. Refers to 
the life symbols of the gens, all the heavenly bodies. 


124 THE OSAGE TRIBE [ETH. ANN. 43 


6. Ho” Zho-i-ga-the; Night-People. Refers to the life symbol of the 
gens, the Night. 
Ta-pa’ Zho-i-ga-the; Deer-head or Pleiades People. Sho’-ka. 
7. Tsi’-zhu U-thu-ha-ge; The-Last-Tsi’-zhu, or the last in the sequen- 
tial order of the Tsi’-zhu gentes. 


Tue Tst’ Ha-sur (THosE-WuHo-W freE-Last-To-Comg) 


A. Ni/-ka Wa-ko*-da-gi; Men of Mystery, or Thunder People. 
Xo"’-dse Wa-tse. Meaning uncertain; itis said that it prob- 
ably refers to the office of keepers of all the Wa-tse, or war 
honors. Sho/’-ka. 
B. Tho/-xe; Buffalo-bull (archaic name for the buffalo bull). These 
two gentes are joint keepers of the Hawk War-symbols. 


Wa’-TSE-TSI OR PON’-KA WaA-SHTA-GE 


Names ceremonially bestowed on each of the first three sons and 
on each of the first three daughters born to a Wa’-tse-tsi man and 
his wife. As given by No”’-xe-cka-zhi, a member of the gens: 


BOYS 


1. I™-gtho™ name, Wa-ci’-cta. Meaning uncertain. 
2. Ksho"’-ga name, Wa’-tse-mo?-i", Star-that-travels. 
3. Ka’-zhi*-ga name, Ni-ga’-to-xe, Water-splasher. 


GIRLS 


1. Mi/-na name, Ho?-be’-do-ka, Wet-moccasins. 

2. Wi’-he name, Wa-to"-i-ca-e, meaning uncertain, or Mi’-ga-sho"-e, 
Sun-that-travels. 

3. A-cit’-ga name, Gia’-co"-ba, meaning uncertain. 


OTHER NAMES 
Mate 


Ga-cka’, meaning uncertain. Son of Xu-tha’-da-wi", Tsi’-zhu Wa- 
shta-ge and Po"’-ka-zhi"-ga, Po"-ka Wa-shta-ge. 

Ga-cka, meaning uncertain. Son of Tho™-dse-to™-ga, Wa’-tse-tsi, 
and Xu-tha’-da-wi", Tsi’-zhu Wa-shta-ge. 

Gi-thi-ko"-bi, One-for-whom-they-make-way. (In the Tha’-ta-da 
gens of the Omaha tribe.) Husband of Mo”’-ci-tse-xi, Tsi’-zhu 
Wa-shta-ge. 

Gtha-i-gtho"-thi™-ge, meaning uncertain. Son of Tho"-dse-to™-ga, 
Wa/’-tse-tsi and Xu-tha’-da-wi", Tsi’-zhu Wa-shta-ge. 

Gthe-do"’-wa-ko®-tha, Attacking-hawk. (Tho’-xe name.) Refers 
to the aggressive character of the bird. Son of Tsi’-zhu-a-ki-pa 
and Ho®-be’-do-ka, Ta’ I-ni-ka-shi-ga. 


LA FLESCHE] CHILD-NAMING RITE 5: 


Hi’-tho-ka-thi", Bare-legs. (In the Tha’-ta-da gens of the Omaha.) 
Also Ku-zhi’-wa-tse, Strikes-in-a-far-off-country. (In the I"-shta’- 

con-da gens of the Omaha.) 

Hi’-tho-ka-thi" or Long-bow. 

Ka-ci’, meaning uncertain. 

Ko’-zhi-ci-gthe, Tracks-far-away. Husband of Xu-tha-’da-wi", Ts1-’ 
zhu Wa-shta-ge. 

Ksho"’-ga. Not name but a special kinship term for the second born 
son. Should have been named A’-be-zhi"-ga, Slender-leaf, of the 
cat-tail. 

Ku’-zhi-ci-gthe. Husband of Zho-btha-cka-wi" of the Ho*’-ga. 
U-ta-no"-dsi gens. 

Mo"-i"-ka-mo®-i", Walks-on-the-earth. Husband of Xu-tha’-da-wi® 
of the Ci"’-dse-a-gthe gens. 

Mo*-ko"’-thi", Possessor-of-medicine. (Not a Ni’-ki-e name.) 

Ni’-ka-ctu-e, Gathering-of-men. Son of Tho"’-dse-to"-ga and Xu- 
tha-da-wi". 

Ni’-ka-wa-zhi"-to"-ga, Man-of-great-courage. Refers to the war- 
like character of this gens. Husband of Wa-xthe-’tho™-ba of the 
Tsi’-zhu Wa-no” gens. 

Po™-ka-wa-da-i*-ga, Playful-Po"-ka. Husband of Wa-xthe’-tho”-ba 
of the Tsi’-zhu Wa-no" gens. 

Tho’’-dse-to"-ga, Big-heart. Also Wa-zhi"’-wa-xa, Greatest-in- 
courage. Refers to the warlike character of this gens. Husband 
of Xu’-tha-da-wi" of the Tsi’-zhu Wa-shta-ge gens. 

Tsi’-zhu-a-ki-pa, He-who-met-the-Tsi’-zhu. Refers to the first meet- 
ing of the Tsi’-zhu and the Wa-zha’-zhe gentes. Husband of Ho®- 
be’-do-ka of the Ta’ I-ni-ka-shi-ga gens. 

Tsi’-zhu-a-ki-pa (same as above). Husband of Wa-xthe’-tho™-ba of 
the Tsi’-zhu Wa-no” gens. 

U-dse’-ta-wa-xa, Winner-of-the-race-against-the-U-dse-ta. (Not a 
Ni’-ki-e name.) Refers to a race between two bands in which a 
member of the Wa’-tse-tsi gens won. 

U-thu’-ga-e, meaning uncertain. (Not Ni’-ki-e.) 

Wa-ci’-cta, meaning uncertain. Son of Po" -ka-wa-da-i"-ga and 
Wa-xthe’-tho™-ha, Tsi’-zhu Wa-no? gens. 

Wa’-ci-gta, Son of Wa-shka’-dse and No®™-mi-tse-xi, Wa-ca’-be gens. 

Wa-shka’-dse, meaning uncertain. Husband of No®’-mi-tse-xi of the 
Wa-ca’-be gens. 

Wa-stse’-e-do", Good-doctor. (Wa-xthi’-zhi thinks that the boy’s 
right name is Wa’-tse-mo™-1".) Son of Po®’-ka-wa-da-i1"-ga and 
Wa-xthe-’tho™-ba, Tsi’-zhu Wa-no” gens. 

Wa’-tse-a-xe, Cries-for-a-star. Son of U-thu’-ga-e. 

Wa’-tse-ga-hi-ge, Star-chief. Refers to the selection of the chief of 
the Ho®’-ga Great Division, from the Wa’-tse-tsi gens. 


126 THE OSAGE TRIBE [ETH. ANN. 43 


Wa’-tse-mo"-i", The-traveling-star. Husband of Wa’-ko™-ca-mo®-in 
of the Ta’ [-ni-ka-shi-ga gens. 

Wa’-tse-mo"-in. Son of Wa-k’o’-ga-hi-ge of the Tsi’-zhu Wa- 
shta-ge gens. 

Wa’-tse-mo"-i". Son of Ko’-zhi-ci-gthe and Xu-tha-’da-wi", Tsi’-zhu 
Wa-shta-ge gens. 

Wa’-tse-mo™-i". Son of Hi’-tho-ka-thi®. (Long-bow.) 

Wa-tse-to"™-ga, Big-star. 

Wa-zhi"’-wa-xa, Greatest-in-courage. Refers to the warlike charac- 
ter of the Wa-zha’-zhe subdivision. Husband of Mo®-zho™-dsi-i-ta 
of the Tsi’-zhu Wa-shta-ge gens. 

Wa-zhi"’-wa-xa. Son of Mo®-ko®’-a-thi". 

Xu-tha’-xtsi, Real-eagle. (In the Tha’-ta-da gens of the Omaha 
tribe.) Husband of Wa-k’o’-ga-hi-ge of the Tsi’-zhu Wa-shta-ge 
gens. 

FEMALE 


Co"-ci’-gthe, Footprints-in-the-woods. Refers to the deer. Wife of 
Ho”’-ba-hiu of the Ta’ I-ni-ka-shi-ga gens. 

Gia’-co"-ba, meaning uncertain. Wife of U-ho"’-ge-u-zho" of the 
Ci"’-dse-a-gthe gens. 

Gia’-go"-ba. Wife of Ka’-wa-ci of the I’-ba-tse gens. 

Gia-go"-ba. Daughter of Tsi’-zhu-a-ki-pa and Wa-xthe’-tho™-ba of 
the Tsi’-zhu Wa-no® gens. 

Gia-go"-ba. Mother of Mi’-ho™-ga, Xu-tha’-wa-ko™-da and Sha’-ge- 
wa-bi" of the Tsi’-zhu Wa-no" gens. 

Gia’-go"-ba. Daughter of Ko’-zhi-gi-gthe and Xu-tha’-da-wi" of the 
Tsi’-zhu Wa-shta-ge gens. 

Gia’-co™-ba. Daughter of Wa-shka’-dse and No®’-mi-tse-xi. 

Gia’-co"-ba. Wife of Tho-xe-zhi*-ga of the Tho’-xe gens. 

Ho*-be’-do-ka, Wet-moccasins. Daughter of Wa-zhi"’-wa-xa and 
Mo*-zho"’-dsi®-i-ta of the Tsi’-zhu Wa-shta-ge gens. 

Ho™-be’-do-ka. Daughter of U-thu’-ga-e. 

Ho"™-be-’do-ka. Daughter of Tsi’-zhu-a-ki-pa and Wa-xthe’-tho®- 
be, of the Tsi’-zhu Wa-no? gens. 

Ho"’-be-do-ka. Mother of Xu-tha’-wa-ko"-da, Gia’-go"-ba and 
Xu-tha’-da-wi" of the Tsi’-zhu Wa-no® gens. 

Ho"-be’-do-ka. Daughter of Mo®-ko®’-a-thi®. 

Ho"-be’-do-ka. Wife of Mo"-zho®-a’-ki-da of the Tsi’-zhu Wa- 
shta-ge gens. 

Ho?-be’-do-ka. Wife of Ha-xi®-u’-mi-zhe of the Tsi’-zhu Wa-shta-ge 
gens. 

Ho™-be’-do-ka. Daughter of Wa’-tse-a-xe and Pa’-mo*-shi-wa- 
gtho" of the O’-po® gens. 

Ho"-be’-do-ka. Daughter of Ko/’-zhi-ci-gthe and Xu-tha’-da-wi® 
of the Tsi-’zhu Wa-shta-ge gens. 


LA FLESCHE] CHILD-NAMING RITE 127 


Ho*-be’-do-ka. Daughter of Wa-shka’-dse and No®-’mi-tse-xi of 
the Wa’-cga’-be gens. 

Mi’-ga-sho"-i", Sun-that-travels. (In the Tha’-ta-da gens of the 
Omaha tribe.) Daughter of Po"’-ka-wa-da-i?-ga and Wa-xthe’- 
tho"-ba of the Tsi’-zhu Wa-no" gens. 

Mi’-ga-sho"™-1". Wife of Mo®’-zhi’-¢ka-k’1-ga-xthi of the Wa-¢a’-be 
gens. 

Mi’-ga-sho"-i. Wife of Gthe-do"’-¢cka of the Ni’-ka-wa-ko™-da-gi 
gens. 

Mi’-tha-gthi", Good-sun. Daughter of Mo®-i"’-ka-mo™-i? and Xu- 
tha’-da-wi" of the (i?’-dse-a-gthe gens. 

Po™-ka-wi®, Po-ka-woman. (This woman held the office of 
Wa-dse’-pa-i", Official Crier.) 

Wa’-ko"-ca-mo?-i", meaning uncertain. Daughter of U-thu’-ga-e. 

Wa’-ko"-ca-mo"-i". Mother of Tho’-ta-a-ca, Xo’-ta-wi" and Xo”’- 
dse-mo®-i" of the Ni’-ka-wa-ko"-da-gi gens. 

Wa’-ko"-ca-mo*-i". Wife of Tse’-ce-to"-ga of the Tho’-xe gens. 

Wa’-ko"-ca-mo®-i®. Daughter of Wa-k’o’-ga-hi-ge of the Tsi’-zhu 
Wa-shta-ge gens. 

Wa’-ko"-ca-mo*-i". Wife of Mi’-she-tsi-e of the Ho*’-ga gens. 

Wa’-ko"-ca-mo*-i". Wife of Wa-ni’-e-to" of the Tsi’-zhu Wa-shta-ge 
gens. 

Wa’-ko"-ca-mo"-in. Daughter of Wa/-tse-a-xe and Pa’-mo®-shi- 
wa-etho". 

Wa’-ko"-ca-mon-i*. Daughter of Ko’-zhi-ci-gthe and Xu-tha’-da- 
wi". 

Wa’-ko"-ca-mo®-i®. Daughter of Tho"’-dse-to*-ga and Xu-tha’-da- 
wi". 

Wa’-ko"-ca-mo"-i". Daughter of Wa-shka’-dse and No®’-mi-tse-x1. 

Wa-to*’-i-ca-e, meaning uncertain. Wife of Mo"’-ga-xe of the 
I"-otho"’-ga gens. 

Wa-to"’-i-ga-e. Wife of O-pa’-sho-e of the Tsi’-zhu Wa-shta-ge 
gens. 

Wa-to”’-i-ga-e. Wife of I’-to®-mo™-i" of the Mi-k’i™ gens. 

Wa-to"’-i-ga-e. Daughter of Po?-ka-wa-da-i"-ga and Wa-xthe’- 
tho®-ba. 

Wa-to"’-i-ga-e. Wife of No®’-po-e of the Ho’’-ga U-ta-no"-dsi gens. 

Wa-to"’-i-ga-e. Daughter of Wa’-tse-ga-hi-ge. 

Wa-to?’-i-ca-e. Wife of Ka’-wa-xo-dse of the I’-ba-tse gens. 

Wa-to"™-i-ca-e. Daughter of Wa-shka’-dse and No"’-mi-tse-xi. 

Wi’-he. Not name but a special kinship term for the second daugh- 
ter in a family. Daughter of Wa’-tse-ga-hi-ge. 

Xu-tha’-da-wi" Good-eagle-woman. Daughter of Tsi’-zhu-a-ki-pa 
and Ho®’-be-do-ka of the Ta’ I-ni-ka-shi-ga gens. 


128 THE OSAGE TRIBE [ETH. ANN. 43 
Ta’ I-NI-KA-SHI-GA 


Special kinship terms and names of the first three sons and the 
first three daughters in a family of the Ta’ I-ni-ka-shi-ga, or Deer 
gens, as given by Tsi-zhe’-wa-the, a member of the gens. 


BOYS 


I"-gtho™ name, Wa-zha’-zhe-ho"-ga, Sacred Wa-zha’-zhe. 
Ksho"-ga, To’-ho-ho-e, Blue-fish. 
Ka-zhi"-ga, Ho-ki-gthi-ci, Wriggling-fish. 


oo to 


GIRLS 


Mi’-na name, Wa-zha’-zhe-mi-tse-xi, Wa-zha’-zhe-sacred-sun. 
Wi-he’ name, Ho*’-be-do-ka, Wet-moccasins. 

1 bs an i aided 
Ci’-ge name, Zho"-ci’-gthe, Footprints-in-the-woods. 


i 


OTHER NAMES 
Mae 


A’-ki-da-zhi"-ga, Little-soldier. The title of a subordinate officer 
chosen from this gens to enforce the orders of the two hereditary 
chiefs. Husband of Xu-tha’-da-wi® of the Tsi’-zhu Wa-shta-ge 
gens. 

Chi-zhe-wa-the, meaning uncertain. Husband of Ni’-ka-shi-tsi-e of 
the Ho™ I-ni-ka-shi-ga gens. 

Co"-dse’-ko"-ha, Edge-of-the-forest. Refers to the habit of the deer 
in feeding along the edge of the forest. Husband of Xu-tha’-da- 
wi" of the Tsi’-zhu Wa-shta-ge gens. 

E-no"’-mi"-dse-to", Sole-owner-of-the-bow. Name of the gens from 
whom a member is selected to make the bow and arrows symbolic 
of night and day, to be used at a tribal ceremony. Son of To’-ho- 
ho-e. 

E-no”’-mi"-dse-to™. Son of Ho’-ki-e-ci and Mi’-tse-xi of the Ho™ga 
gens. 

E-no"’-mi"-dse-to". Son of Ta-he’-ga-xe and Wa-hiu’-co"-e of the 
I’-ba-tse gens. 

Ga-hi’-ge-no"-zhi", Standing-chief. Refers to the permanency of the 
position of the chief chosen to represent the Ho"’-ga great division. 
Husband of Xu-tha’-da-wi" of the Tsi’-zhu Wa-shta-ge gens. 

Ga-hi’-ge-tha-gthi", Good-chief. Refers to the duty of the chief 
to promote peace among men. Son of Mi’-tse-xi of the Ho" 
I-ni-ka-shi-ga gens. 

Ga-hi’-ge-zhi"-ga, Young-chief. (The name appears in the i*-ke’- 
ga-be gens of the Omaha tribe.) 

Ho-go"’, White-fish. Son of A’-k’a-wi® of the I’-ba-tse gens. 

Ho’-ki-a-ci, Wriggling-fish. Son of To’-ho-ho-e. 


LA FLESCHE] CHILD-NAMING RITE 129 


Ho’-ki-a-ci, Wriggling-fish. Son of Ta-he’-ga-xe and Wa-hiu’-go"-e 
of the I’-ba-tse gens. 

Ho’-ki-a-ci, also Ko’-zhi-mo-i", Wanders-far-away. Husband of 
Mi’-tse-xi of the Ho"’-ga gens. 

Ho-xo’, Fish-scales. Son of Mi’-tse-xi of the Ho®’-ga gens. 

Ho-xo’-e, Fish-scales. Son of To’-ho-ho-e. 

Mo?-kchi’-xa-bi, For-whom-arrows-are-made. Refers to the arrows 
used in the ceremony of opening the deer-hunting season. Son 
of Ga-hi’-ge-no"-zhi" and Xu-tha’-da-wi" of the Tsi’-zhu Wa- 
shta-ge gens. 

No®-zhi®’-wa-the, Causes-them-to-stand. Father of Wa-zha’-zhe- 
mi-tse-x1. 

O-ho®’-bi, One-who-is-cooked. Refers to the use of the deer for 
food. Son of Do?’-ba-bi of the Ho"’-ga U-ta-no™-dsi gens. 

Ta-ci®’-e, Deer’s tail. 

Ta-he’-ga-xe, Deer-with-branching-horns. (The name appears in 
the I®-shta’-co"-de gens of the Omaha tribe.) Husband of Wa- 
hiu-co"-e of the I’-ba-tse gens. 

Ta-zhe’-ga, Deer’s-leg. 

Thi-hi’-bi, Scared-up. Refers to the flight of the deer from the 
hunter. Husband of Mi’-tse-xi of the Ho™ I-ni-ka-shi-ga gens. 

To’-ho-ho-e, Blue-fish. 

To’-ho-ho-e. Son of Ho’-ki-e-¢gi and Mi’-tse-xi of the Ho®’-ga gens. 

Tse-do’-ha, Buffalo-hide (a Tho’-xe name); also Wa-zha’-no?-pa-i, 
meaning uncertain. 

Wa-k’o"’-tsi-e, One-who-triumphs. Refers to the warlike character 
of the Wa-zha’-zhe subdivision. Husband of Hi®’-i-ki-a-bi of the 
Tsi’-zhu Wa-shta-ge gens. 

Wa-zha’-e-no"-pa-i", meaning uncertain. Son of Ta-zhe’-ga. 

Wa-zha’-e-no"-pa-i". Son of Mi’-tse-xi of the Ho"’-ga gens. 

Wa-zha’/-ho"-ga, Sacred-Wa-zha-zhe. Son of To’-ho-ho-e. 

Wa-zha’-ho"-ga. Husband of Mi’-gthe-do™-wi?. 

Wa-zha’-ho"-ga. Son of Wa-zha’-ho"-ga and Mi’-gthe-do"-wi". 

Wa-zha-zhe, meaning uncertain. Name of the tribal subdivision 
representing the water portion of the earth. Son of Mi’-tse-xi 
of the Ho"’-ga gens. 

FEMALE 


_Con-¢i’-gthe, Footprints-in-the-woods. Refers to the footprints of 
deer in the woods. Wife of To"’-wo"-ga-xe of the Tsi’-zhu Wa- 
shta-ge gens. 

Co"-ci’-gthe. Wife of Tse-wa’-hiu of the Tsi’-zhu Wa-no® gens. 

Co®-ci’-gthe. Daughter of Chi-zhe-wa-the and Ni’-ka-shi-tsi-e of the 
Ho™ J-ni-ka-shi-ga gens. 

Gthe-do”’-wi"-zhi"-ga, Young-hawk-woman. Wife of Gi-wa’-xthi- 
zhe of the Ho®’-ga U-ta-no"-dsi gens. 


130 THE OSAGE TRIBE (ETH. ANN. 43 


Ho*-be’-do-ka, Wet-moccasins. Wife of Tsi’-zhu-a-ki-pa of the 
Po’-ka Wa-shta-ge gens. 

Ho"-be’-do-ka. Wife of I"-gtho"’-ga-zhi"-ga of the Wa-ca’-be gens. 

Ho"™-be’-do-ka. Wife of We-to’-ha-i"-ge of the Ni’-ka-wa-ko"-da-ei 
gens. 

Ho®-be’-do-ka. Daughter of Ga-hi’-ge-no™-zhi" and Xu-tha’-da-wi? 
of the Tsi’-zhu Wa-shta-ge gens. 

Ho®-be’-do-ka. Wife of Ho®’-ba-hiu of the Ho™ J-ni-ka-shi-ga gens. 

Ho®-be’-do-ka. Daughter of To’-ho-ho-e. 

Ni’-a-bi, Permitted-to-live. Refers to the fawn the hunter allows to 
escape. 

Ni’-do"-be, Sees-water. Daughter of To’-ho-ho-e. 

Pa-hiu’-gthe-ge, Spotted-hair. Mother of Andrew O-pah of the 
O’-po® gens. 

Pa’-xpi-co™-dse, Stunted-oaks. Refers to the habit of the deer in 
frequenting stunted oak bushes. 

Pa’-xpi-go"-dse. Wife of Xu-tha’-to®-ga of the Ho"’-ga gens. 

Pa’-xpi-co™-dse. Wife of Tse-¢it’-dse of the Tho’-xe gens. 

Pa’-xpi-co"-dse. Wife of To’-thi-xthi-xtho-dse of the Tsi’-zhu 
Wa-shta-ge gens. 

Wa-ko"’-ca-mo"-i", meaning uncertain. Wife of Wa’-tse-mo?-i" of 
the Po"-ka Wa-shta-ge gens. 

Wa-to"’-i-ca-e, meaning uncertain. Wife of Mo™ga’-shu-e of the 
Tho’-xe gens. 

Wa-zha’-zhe-mi-tse-xi, Wa-zha’-zhe-sacred-sun. Daughter of No®- 
zhi’-wa -the. 

Wa-zha’-zhe-mi-tse-x1. Wife of Pa-ci’-do-ba of the Tho’-xe gens. 

Wa-zha’-zhe-mi-tse-x1. Wife of Ba’-ciu-to"-ga, a Kaw Indian. 

Wa-zha’-zhe-mi-tse-xi. Wife of No®-be’-ci of the Tsi’-zhu Wa-shta- 
ge gens. 

Wa-zha’-zhe-mi-tse-xi. Daughter of Wa-k’o"-tsi-e and Hi/-i-ki?- 
da-bi of the Tsi’-zhu Wa-shta-ge gens. 

Wa-zha-zhe-mi-tse-xi. Daughter of Chi-zhe’-wa-the and Ni’-ka-shi- 
tsi-e of the Ho" I-ni-ka-shi-ga gens. 

Wa-zha’-zhe-mi-tse-xi. Daughter of Ga-hi/-ge-no"-zhi" and Xu- 
tha’-da-wi® of the Tsi’-zhu Wa-shta-ge gens. 

Wa-zha’-zhe-mi-tse-xi. Daughter of Mi’-tse-xi of the Ho"’-ga gens. 


Ho’ I-n1-Ka-suHI-Ga (Fisa PEOPLE) 
Special kinship terms and names of the first three sons and 
daughters in a Ho’ I-ni-ka-shi-ga family. 
SONS 


. I"-gtho"’. Name, Wa-zha’-ho-ga, Sacred Wa-zha’-zhe. 
. Ksho"’-ga. Name, To’-ho-ho, Blue-fish. 
. Ka’-zhi"-ga. Name, Ho-xo’-e, Fish scales. 


whee 


eee 


LA FLESCHE] CHILD-NAMING RITE Loi 


DAUGHTERS 


1. Mi’-na. Name, Wa-zha’-zhe-mi-tse-xi, Wa-zha’-zhe Sacred-sun. 
2. Wi’-he. Name, Ho®-be’-do-ka, Wet-moccasins. 
3. Ci’/-ge. Name, Wa-zha’-mi-tse-xi, Wa-zha’-zhe Sacred-sun. 


OTHER NAMES 


MALE 


Chi-zhe’-wa-the, Rustles-the-leaves. Refers to the rustling of the 
leaves by a deer as he feeds in the woods. 

E-no*’-mi®-dse-to®, Sole-owner-of-the-bow. Refers to the office of 
this gens of making the ceremonial bow for use in a tribal ceremony. 

Ga-hi’-ge-ne"-zhi", Standing-chief. 

Ga-hi’-ge-tha-gthi", Handsome-chief. 

Ga-hi’-ge-to®-ga, Big-chiet. 

Ga-hi’-ge-zhi"-ga, Little-chief. (In the I"-ke’-ga-be gens of the 
Omaha tribe.) 

Ga-hi-’ge-xtsi, Real-chief. (In the [*-ke’-ca-be gens of the Omaha 
tribe.) 

He’-gka-mo®-i", White-horn-walks. Refers to the buck deer with 
white horns. 

Ho-btha’-¢ka-zhi"-ga, Little-flat-fish. 

Ho-¢ka’, White-fish. 

Ho-co™, Braided-fish. Refers to the braidlike appearance of the 
scales of a fish. 

Ho-ga’-xa, fish-fins. 

Ho’-ki-e-ci, Splashing-fish. Refers to the splashing of the water by 
a fish as he plays. 

Ho-pa’, Fish-head. 

Ho-wa’-hi, Fish-bone. 

Ho-xi?’-ha, Fish-skin. 

I*-shta’-pe-dse, Fire-eyes. (In the I"-ke’-ca-be gens of the Omaha 
tribe.) ‘ 

Ko’-zhi-mo®-i2, Travels-in-distant-lands. 

Mi-ka’-xa-ge, Crying-raccoon. (In the Ta-pa’ gens of the Omaha 
tribe.) 

Mi*’-dse-ni-e, Fences-with-the-bow. 

Ni’-u-ba-shu-dse, Muddies-the-water. Refers to the mud stirred up 
by the fish as they move about in the bottom of a stream. 

Ta-he’-ga-xe, Antlered-deer. (In the I*-shta’-go"-da gens of the 
Omaha tribe.) 

Ta-he’-xa-ga, Rough-horned-deer. 

Tse-do’-ha, Buffalo-skin. (A name belonging to the Tho’-xe gens.) 


132 THE OSAGE TRIBE [eTH. ANN. 43 
FEMALE 


Co*-ci’-gthe, Here-are-the-footprints. Refers to the footprints of the 
deer. 

Mi’-gthe-do™-wi", Hawk-woman. 

No’’-ka-gka, White-back. Refers to the whitish color of the deer at 
certain seasons. 

No"-ta’-cka, White-ears. Refers to the white hair on the ears of the 
deer. 

Pa-hiu’-gthe-zhe, Spotted-hair. Refers to the spots on the fawn. 

Pa’-xpe-co"-dse, Frequenter-of-bushes. 

Wa-ko”’-ci, Small animal. 

Wa-xthe’-tho"-ba. (Meaning uncertain.) 


Ho’’-aa U-pa-no*®-psr 
Names of the first three sons and the first three daughters. 
SONS 


I"-etho”. Ta-dse’-k’u-e, Soughing-of-the-wind. 
Ksho"’-ga. Ta-dse’-to", Owner-of-the-wind. (In the I"-ke’-ca-be 
gens of the Omaha tribe.) 
Ho’’-ga U-ta-no"-dsi, The-solitary-Ho"’-ga. 
Ka’-zhi*-ga. Ho"’-ga-tsi-no™-zhi", Standing-house-of-the-Ho™-ga. 
Ho" -ga-to"-ga, Great-Ho’’-ga. 
Tsi/-wa-ko"-da-gi, Mystery-house. 
Tsi/-wa-the-she, Tears-down-the-house. Refers to the tearing 
down of the house of mystery after a ceremony. 


DAUGHTERS 


Mi’-na. Mi’-tse-xi, Mi’-na-the-favored. 
Wi-he’. Xiu-tha’-do™-wi", Sees-the-eagle. 
Ci’-ge. Mi’-tse-xi-Ho"-ga, Mi’-na-ho"-ga-the-favored. 


OTHER NAMES 
Maur 


Gi-wa’-xthi-zhi, Not-stingy. Husband of Gthe-do®’-wi"-zhin-ga of 
the Ta’ I-ni-ka-shi-ga gens. 
Ho"-ga-to™-ga, Great-Ho™-ga. Also Ho’-mo"-da-ko", Light-on- 
the-earth-at-night. Husband of Pa’-zhi-hi of the Ho®’-ga gens. 
Ko-ce-ho™-ga, Resembling-the-Ho”-ga. (In the Mo’-thi"-ka-ga- 
xe gens of the Omaha.) Husband of Bo®-giu’-da of the Tho’- 
xe gens. 

Mo"’-xe-a-gthe, Reaches-the-sky. Refers to the wind. Husband of 
Wa-ko"’da-hi-tho"-be of the Tsi’-zhu Wa-no® gens. 


IA FLESCHE] CHILD-NAMING RITE 133 


No"-po’-e, Flames-at-every-step. Refers to the white spot on the 
throat of the black bear that is a symbol of fire. Husband of 
Wa-to”’-i-ga-e of the Po"’-ka Wa-shta-ge gens. 

Ta-dse’-k’o-e, Soughing-of-the-wind. Refers to the wind, the life 
symbol of the gens. 

Ta-dse’-to", Owner-of-the-wind. (In the I"-ke’-ga-be gens of the 
Omaha tribe.) Son of Ko?’-ce-ho"-ga and Bo®-giu’-da. 

Ho*-’ga-wa-da-i"-ga, Playful-Ho®’-ga. 

T’-hu-tha-bi, From-whom-permission-is-obtained. Refers to the au- 
thority vested in this gens to give the order to go to the buffalo 
chase. (Also used by the Omaha.) 

Mo”-hi"-ci, Fire. Refers to the fire drawn from the stone. Or 
Arrow-head. 

U-pa’-shi-e, Counsellor. 

Wa-no"’-pa-zhi, Not-afraid. (Also used by the Omaha.) 

Wa-zhi"-u-tsi, Courageous. 

FEMALE 

A’-hiu-do-ba, Four-wings. 

Do"-ba-bi, Seen-by-all. Daughter of Ko?’-ce-ho™-ga and Bo?- 
giu’-da of the Tho’-xe gens. 

Do*-do"-ba, Seen-from-time-to-time. Daughter of Ho®’-ga-to®-ga 
and Pa’-zhi-hi of the Ho®’-ga gens. 

Do"’-do"-ba, Mother of O-ho®’-bi of the Ta’ I-ni-ka-shi-ga gens. 

Mi’-tse-xi, Mi’-na-the-favorite. Daughter of Ho"’-ga-to"-ga and 
Pa’-zhi-hi. 

Mi’-tse-xi-ho"-ga, Mi’-na-the-sacred-one. Daughter of Ko"’-ce- 
ho®-ga and Bo®-giu’-da. 

Mi’-tse-xi-ho"-ga, Mi’-na-the-sacred-one. Wife of O/-ki-ca of the 
Tsi’-zhu Wa-shta-ge gens. 

Wa’-tse-wi", Star-woman. Daughter of Ho"’-ga-to"-ga and Pa/- 
zhi-hi. 

Zho”’-btha-"¢ka-wi", Flat-wood-woman. Wife of I?-shta’-gthe-ce 
of therWa-ca’-be gens. 

Zho"’-btha-¢ka-wi", Daughter of Ho®’-ga-to"-ga and Pa/-zhi-hi. 


HO’’-GA SUBDIVISION 
Wa-ca’-BE 


Special kinship terms and names of the first three sons and the 
first three daughters in a family of the Wa-¢a’-be or Black Bear gens 
as given by Wa-tse’-mo*-1". 

SONS 


1. I"-gtho™. Zhi®-ga’-ga-hi-ge, Little-chief. (In the Ta-pa’ gens 
of the Omaha tribe.) 


2. Ksho”’-ga. Gthe-do?’-xo-dse, Gray-hawk. (In the Tha’-ta-da 
gens of the Omaha tribe.) 


134 THE OSAGE TRIBE [eTH. ANN. 43 


3. Ka-ge’. Mo-hi"-wa-ko®-da, Mysterious-knife. Refers to the 
scalping-knife in the keeping of the Black Bear gens. 


DAUGHTERS 


1. Mi’-na. M)i’-tse-xi, Mi’-na-the-favorite. 

2. Wi’-he. Mi’-ho™i". 

3. Gi’-ge or A-ci"’-ga. Go’-ba-kshe, Flashing-eyes. Refers to 
the flashing eyes of the black bear. 


OTHER NAMES 
MALE 


I’-ba-zhu-ase, Red-handle. Refers to the red-handled knife that is 
in the keeping of this gens for ceremonial use. 

I"-gtho"’-ga-zhi"-ga, Little-puma. Husband of Ho®-be’-do-ka of the 
Ta’ I-ni-ka-shi-ga gens. 

I"-shta’-mo"-¢ge, Flashing-eyes. Refers to the flashing eyes of the 
black bear. Husband of Xu-tha’-da-wi" of the Mi-k’i? gens. 

Mo”’-hi"-zhu-dse, Red-knife. Refers to the red-handled ceremonial 
knife. Son of Mo®’-zhi-¢ka-k’i?-ga-xthi and Mi’-ga-sho?-1?. 

Mo" -thiu-xe, Ground-cleared-of-grass. Refers to the bare ground 
around the house of the bear. Son of Wa-tse’-mo®-i" and Mo®- 
co"-ho™-i". 

Mo”’-zhi-gka-k’i"-ga-xthi, Slayer - of - the -warrior-with-white-quiver 
(war name). Husband of Mi’-ga-sho"-i" of the Po"’-ka Wa-shta-ge 
gens. 

Mo*-zho"’-dsi-ci-gthe, Tracks-on-the-prairies. Refers to the bear 
tracks seen on the prairies. 

Ni’-ka-wa-da-i"-ga, Playful-man. Also Mo?’-hi?-wa-ko"-da, Mys- 
terious-knife. Refers to the ceremonial knife in the keeping of 
this gens. 

Wa’-tse-ga-wa, Radiant-star. Son of Wa-tse’-mo?-i? and Mo"-co®- 
ho™-1". 7 

Wa-tse’-mo?-i", He-who-wins-war-honors (war name). Also Wa- 
shi’’-ha. Refers to the fat on the skin of the bear. Husband of 
Mi’-co™-ho"-i" of the O’-po® gens. 

Zhi*-ga’-ga-hi-ge, Young-chief. Son of I’-ba-zhu-dse. 


FEMALE 


Go'’-ba-kshe, The-light. Refers to the light in the eyes of the bear. 

Go"’-ba-kshe. Daughter of Wa-tse’-mo"-i" and Mi’-¢o™-ho™-i". 

Mi’-co®-e’, White-sun. Wife of Wa-to"’-i?-ki-the of the Tho’-xe 
gens. 

Mi’-ho™i" (meaning uncertain). Daughter of I*-gtho"’-ga-zhi"-ga 
and Ho®-be’-do-ka. 

Mi’-ho™-i". Daughter of Ni’-ka-wa-da-i"-ga. 


LA FLESCHE] CHILD-NAMING RITE 135 


Mi’-ho"-i?. Daughter of Wa-tse’-mo”-i" and Mi’-¢o"-ho™-i". 
Mi’-tse-xi, Mi’-na-the-favorite. Daughter of Mo®’-zhi-cka-k’i"-ga- 
xthi and Mi’-ga-sho™-i". 
No*’-mi-tse-xi, Mi’-na-the-favorite. Daughter of Ni’-ka-wa-da-i"- 
ga. 
Wa-ca’-be-wa-k’o, Black-bear-woman. Daughter of I*-gtho"’-ga- 
zhi"-ga. 
IS-GrHo’’-Ga 
Names of the first three sons and first three daughters. 
SONS 


I™-ctho™”. Mi’-wa-ga-xe, Child-of-the-sun. 
Ksho*’-ga._ I’-e-cka-wa-the, Giver-of-speech. 
3. Ka’-zhi®-ga. Mo*’-ga-xe, Arrow-maker. 


iS) 


DAUGHTERS 


1. Mi’-no®. Mo” -ci-tse-xi, Sacred-arrow-shaft. 

Wi’-he. Mo*-zho®-op-she-wi", Woman -who -travels- over - the- 
earth. 

3. Ci’-ge. No*’-mi-tse-xi, Beloved-child-of-the-sun. 


to 


OTHER NAMES 
MALeE 


I*-shta’-sha-be, Dark-eyes. In the Tse-ci?’-dse gens of the Omaha 
tribe. 

Mi-wa’-ga-xe, Child-of-the-sun. Also, Hi®-wa’-xa-ga, Rough-hair. 
Husband of Mi-’tse-xi of the Ho®’-ga gens. 

Mo?”’-ga-xe, Arrow-maker. Husband of Wa-to?-i’-ca-e of the Po™’-ka 
Wa-shta-ge gens. (Also Pa’-xe-ga, Brown-nose. Refers to the 
brown nose of the black bear.) 

Mo”’-ga-xe. Son of Wa-xthi’-zhi and Xu-tha’-da-wi". 

Mo” -hi"-wa-ko"-da, Mysterious-knife. Son of Wa-thu’-ts’a-ga-zhi 
and Mi’-tse-xi. 

No®-be’-wa-ko"-da, Mysterious hand. Mythical name, refers to the 
use of the index finger for killing animals before weapons were 
known. Also refers to the ceremony performed by a member of 
the Wa-ca’-be gens when blessing a newborn child with the rays 
of the sun. Son of Wa-thu’-ts’a-ga-zhi and Mi’-tse-xi. 

To®’-dse-a-shi" (meaning obscure). 

Wa-thu’-ts’a-ga-zhi, Never-fails (war name). The grandfather of 
the man who last bore this name never failed in his war exploits 
so the people gave him the name. Husband of Mi’-tse-xi of the 
Ho*’-ga gens. 


136 THE OSAGE TRIBE [ETH. ANN. 43 


Wa-xthi’-zhi, Generous (war name). A man of this gens was given 
the name because he always shared with the people the spoils he 
took in his war exploits. Husband of Xu-tha’-da-wi® of the 
Tsi’-zhu Wa-shta-ge gens. 


FEMALE 


Mi’-ho"-i". (Meaning obscure.) Mother of Xo’-ka of the Ni’-ka- 
wa-wa-ko"-da-gi gens. 

Mo?’-ci-tse-xi, Sacred-arrowshaft. Daughter of Wa-xthi’-zhi and 
Xu-tha’-da-wi". 

Mo”’-¢i-tse-xi. Mother of I’"’-sho"-ba of the Ni’-ka-wa-ko"-da-gi 
gens. 

No®’-mi-tse-xi, Only-sacred-sun. Refers to the sun, a life symbol 
of this gens. Daughter of Wa-xthi’-zhi and Xu-tha’-da-wi?. 

No”’-mi-tse-xi. Wife of Wa-shka’-dse of the Po’’-ka Wa-shta-ge 
gens. 

Wa’-tse-wi", Star-woman. Wife of Xi-tha-u’-ga-sho" of the Ho?’-ga 
gens. 

Ho’’-ca GrHE-zHE 


Special kinship terms and names of the first three sons and the 
first three daughters in a family of the Ho"’-ga Gthe-zhe, Mottled 
eagle, gens, as given by Mi’-she-tsi-the 


SONS 


1. I"-gtho"’. Mi-she-tsi-the, Yonder-the-sun-passes. Also Ho"’-ga- 
a-shi", same as Ho"’-ga-u-ga-sho", The Ho®’-ga Messenger. 

2. Ksho"’-ga. Ho"’-ga-a-gthi", Good-eagle. Refers to the eagle 
that is friendly to the people. 

3. Ka’-zhi"-ga. A’-hiu-cka, White-wings. 


DAUGHTERS 


eel 


. Mi’-na. Mi’-tse-xi, Mi’-na-the-favorite. 

. Wi’-he. Mi’-¢o?-i", White-sun. 

3. A-ci"’-ga. Xu-tha’-mi-tse-xi, Eagle-sacred-sun. Also Xu-tha’- 
dsi-wi", Eagle-woman. 


bo 


OTHER NAMES 
MALE 
A’-hiu-cka, White-wings. 
A’-hiu-cka. Husband of I’-ni-a-bi of the Tsi’-zhu Wa-shta-ge gens. 
A’-hiu-k’u-we, Holes-in-the-wings. Son of Wa-no’-she-zhi"-ga and 
Mo?’-¢i-tse-xi. 
Ho"’-ga-a-shi", The-Ho"’-ga-messenger. 
Ho®’-ga-a-shi®. Eugene Blaine. 
Ho’-ga-a-shi*, Also Ta-shka’-wa. 


LA FLESCHE] CHILD-NAMING RITE 3h 


Ho" -ga-tha-gthi", Good-eagle. 

Ho’’-ga-tha-gthi®, Son of Wa-no"’-she-zhi"-ga and Ho"’-ga-mi-tse-x1. 

Ho"’-ga-tha-gthi". Son of Xu-tha’-pa and Tse’-mi-tse-xi. 

Ho"’-ga-zhi"-ga, Young-Ho’’-ga. Son of Wa-no?’-she-zhi"-ga and 
Ho”’-ga-mi-tse-x1. 

Kshi’-zhi, Never-reached-home. Husband of Ni’-ka of the Mi-k’1" 
gens. 

Lookout, John. Husband of I’-ga-mo"-ge of the Tsi’-zhu Wa-shta-ge 
gens. 

Lookout, William. Son of John Lookout and I’-ga-mo*-ge. 

Mi’-she-tsi-the. Son of Mo®’-¢i-tse-xi of the Tsi’-zhu Wa-shta-ge 
gens. 

Mi’-she-tsi-the. Also No®-xu’-dse-thi"-ge, No-ears. Husband of 
Wa’-ko"-ca-mo"-i" of the Po®’-ka Wa-shta-ge gens. 

Mi’-she-tsi-the. Husband of Wa-zha’-xa-i" of the Tsi’-zhu Wa- 
shta-ge gens. 

Mo"-shi’-ta-mo®-i", One-who-travels-above. Refers to the eagle. 
Husband of Mo®’-¢i-tse-xi of the Tsi’-zhu Wa-shta-ge gens. 

O-ba’-ho®-mo*-i?, Walking-within. Husband of Pa’-zhi-hi of the 
Ho” -ga gens. 

Sha’-ge-cka, White-talons. (In the Tha’-ta-da gens of the Omaha 
tribe.) 

Sha’-ge-pa-hi, Sharp-talons. Son of Xu-tha’-pa and Tse’-mi-tse-xi. 

Tha’-bthi®-wa-xthi, Slayer-of-three (War name.) 

Tse-hi®’-tha-ge, Wearer-of-buffalo-hair-head-band. (Not gentile 
name.) 

Wa-go"’-tha, meaning obscure. Also Wa-tse’-gi-do"-a-bi, One- 
whose-trophies-are-seen (war name). Son of Wa-no"’-she-zhi"-ga 
and Mo”’-ci-tse-x1. 

Wa-ko"’-tha-to"-ga, Great-attacker. Husband of Mi’-tse-xi of the 
O’-po" gens. 

Wa-no"-she-zhi?-ga, Little-soldier. (In the I"-shta’-co"-da gens of 
the Omaha tribe.) Husband of Mo®’-ci-tse-xi of the Wa-¢a’-be 
gens. 

Wa-no"’-she-zhi"-ga. Husband of Ho?’-ga-mi-tse-xi of the I’-ba-tse 
gens. 

Wa-sho’-she, Valorous. Husband of Mo®’-ci-tse-xi of the Tsi’-zhu 
Wa-shta-ge gens. 

Wa-sho’-she. Judge Lawrence. 

Wa-xo"’-xo", Twinkles. Refers to the spaces in the wings of the eagle 
through which the sunlight twinkles as the bird flies. Son of 
Wa-no"’-she-zhi*-ga and Mo®’-ci-tse-x1. 

Wa-xo"”-xo". James Blaine, jr. 

Wa-zhi®’-pa, Bird-head. Son of Xu-tha’-to"-ga and Pa’-xpi-co"-dse. 

Wa-zhi’’-pa. Son of Wa-no"’-she-zhi"-ga and Ho®’-ga-mi-tse-xi. 

19078°—28——10 


138 THE OSAGE TRIBE [ETH. ANN. 43 


Xu-tha’-pa, Eagle-head. Husband of Tse’-mi-tse-xi of the Tse-tho”’- 
ka gens. 

Xu-tha’-to"-ga, Big-eagle. Husband of Pa’-xpi-co"™-dse of the Ta’ 
J-ni-ka-shi-ga gens. 

Xi-tha-u’-ga-sho", Eagle-that-travels. Husband of Wa/-tse-wi" of 
the [*-¢tho"’-ga gens. 

Zhi®-ga-’wa-ga. (Meaning obscure.) Also Co"’-to™-ga-be, Black- 
dog. Husband of Gthe-do"’-mi-tse-xi of the Ni’-ka-wa-ko?-da-gi 
gens. 

FEMALE 


Lookout, Nora. Daughter of Wa-no®’-she-zhi"-ga and Mo"’-ci-tse-xi. 

Mi’-ce-wi®. (Meaning obscure.) Wife of Naranjo, a Pueblo Indian 
of Santa Clara, N. Mex. 

Mi’-co"-e, White-sun. Wife of Pa-ci’-do-ba of the Tho’-xe gens. 

Mi’-co”-i", White-sun. 

Mi’-co™i". Wife of Isi-xi’-tha-ba-zhi of the Ni’-ka-wa-ko"-da-gi 
gens. 

Mi’-tse-xi, Sacred-sun. (In the I*-ke-ca-be gens of the Omaha 
tribe.) Daughter of Mi’-she-tsi-the. 

Mi’-tse-xi. (Daughter of Zhi®-ga’-wa-ca.) Wife of Hi?-wa’-xa-ga 
of the I"-gtho"’-ga gens. 

Mi’-tse-xi. Daughter of Wa-no?’-she-zhi"-ga and Ho"’-ga mi-tse-xi. 

Mi’-tse-xi. Daughter of Xu-tha’-pa and Tse’-mi-tse-x1. 

Mi’-tse-xi. Wife of Ho’-ki-e-ci of the Ta’ I-ni-ka-shi-ga gens. 

Mi’-tse-xi. Mother of Wa-zha’-zhe-mi-tse-xi, Ho-xo’ and Wa-zha’- 
zhe of the Ta’ I-ni-ka-shi-ga gens. 

Mi’-tse-xi. Mother of Wa-zha’-no"-pa-i" of the Ta’ I-ni-ka-shi-ga 
gens. 

Mi’-tse-xi. Daughter of Wa-no"’-she-zhi-ga and Mo”’-ci-tse-xi. 

Mi’-tse-xi. Wife of Wa-thu’-ts’a-ga-zhi of the I"-ghto"’-ga gens. 

No"™-k’on-ce-wi®. (Meaning obscure.) Kate Whitehorn. 

Pa’-zhi-hi. Reddish-head. Refers to the reddish color of the head 
of the eagle. Mary Cox. 

Pa’-zhi-hi. Grace Entokah. 

Pa’-zhi-hi. Prudie Martin. 

Pa’-zhi-hi. Daughter of Mi’-she-tsi-e and Wa’-ko"-cga-mo*-i". 

Pa’-zhi-hi. Wife of O-ba’-ho"-mo"-i" (Ni-ka’-¢a-e). 

Pa’-zhi-hi. Daughter of Xu-tha’-to"-ga and Pa’-xpi-¢o"-dse. 

Pa’-zhi-hi. Wife of Ho"-mo"-da-ko® of the Ho"-ga U-ta-no™-dsi 
gens. 

Xu’-tha-dsi-wi", Eagle-woman. Wife of Tsi-zhu-zhi"-ga of the Tsi’- 
zhu Wa-shta-ge gens. 

Xu-tha’-mi-tse-xi, Eagle-sacred-sun. Daughter of Mi’-she-tsi-the. 

Xu-tha’-mi-tse-xi. Daughter of Wa-sho’-she and Mo?’-c¢i-tse-x1. 

Xu-tha’-mi-tse-xi. Wife of No"-ba’-mo"-thi® of the Tho’-xe gens. 


LA FLESCHE] CHILD-NAMING RITE 139 


Xu-tha’-mi-tse-xi. Wife of Wa/’-thu-xa-ge of the Tsi’-zhu Wa- 
shta-ge. 
Xu-tha’-wi?, Eagle-woman. Daughter of Mi’-she-tsi-e and Wa’- 
ko"-ca-mo?-1". 
Xu’-tha-wit. Wife of No®’-dse-u-mo™-i" of the Ho’ I-ni-ka-shi-ga 
gens. 
Ho®’-ca U-THU-HA-GE 


Special kinship terms and names of the first three sons and the 
first three daughters in a family of the Ho"’-ga U-thu-ha-ge (Last 
in the Ho®’-ga order) gens as given by Wa’-no"-she-zhi"-ga. 


SONS 


T'etho”’. Xu-tha’-ha-hi-ge, Eagle-chief. 

Ksho"’-ga. Tse’-ga-mo"-i", Goes-in-new-plumage. Refers to the 
young eagle. 

Ka’-zhi"-ga. I"’-be-cka, White-tail. Refers to the tail of the 
mature golden eagle whose white tail feathers are tipped with 
black. 

DAUGHTERS 


Mi’-na. Mi-tse-xi, Mi’-na-the-favorite. 
Wi’-he. Mji’-co?-e, White-sun. 
Ci’-ge. Mi’-tse-xi-o"-ba. (Meaning obscure.) 


OTHER NAMES 
Mate 


A-hi"’-u-k’u-dse, Holes-in-the-wings. Refers to the spaces in the 
wings of the eagle. 

Cka’-gthe, White-plumes. Refers to the three downy feathers 
taken from under the tail of the eagle and worn as life symbols by 
priests. 

He-ba’-ku-ge, Blunt-horns. Name given in compliment to this gens 
by the Tho’-xe gens. 

Hiu’-¢a-da-zhi"-ga, Young-hiu’-¢a-da. Refers to the eagle’s leg 
attached to the hanging strap of the wa-xo’-be or shrine. 

Ho*’-ga, The-consecrated-one. Name of the gens. 

Ho"’-ga-gthe-zhe, Mottled-eagle. Refers to the immature golden 
eagle that is dark in plumage. This bird is regarded as sacred 
by many of the Indian tribes. 

Ho"’-ga-to"-ga, Great-eagle. 

Ho*’-ga-tsi-e-da, House-of-the-Ho"’-ga. Refers to the House of 
Mystery that is in the keeping of the Ho®’-ga gens. 

Kshi’-zhi-wa-ga-xe, Causes them to fail to reach home. Refers to 
the attack of the eagle on its prey. 


140 THE OSAGE TRIBE [ETH. ANN. 43 


Mo”’-ce, Metal. Wa-no"-she-zhi"-ga could not explain the meaning 

of this name. 

Mo?’-da-i-he. (Meaning obscure.) 

Mo"-i"’-zhi, Does-not-walk. Refers to the eagle. 

Mo?’-shi-ha-mo*-i", One-who-moves-above. Refers to the eagle. 

(In the I"-shta’-¢o"-da gens of the Omaha tribe.) 

Mo?-shi’-ta-mo?-1", Moves-on-high. Refers to the eagle. 

Mo?’-sho"-ho"-ga, Sacred-plume. Refers to the eagle plumes worn 

by priests. 

No®-be’-ci, Yellow-hands. Refers to the yellow feet of the eagle. 

Pa-hiu’-ga-zho", Hairy-head. Name given by the Tho’-xe gens to 
the Ho"’-ga U-thu-ha-ge gens. 

Sha’-ge-cka, White-talons. (In the Tha’-ta-da gens of the Omaha 
tribe.) 

Sha’-ge-pa-hi, Sharp-talons. Refers to the sharp talons of the eagle. 

Sho?’-to"-ca-be, Black-dog. Thu-ts’a’-ga-bi. 

Thu-ts’a’-ga-bi, Hard-to-catch. Refers to the wariness of the eagle. 

Tsi-do’-ba, Four-lodges. A valor name. A war party attacked four 
lodges and killed all the inhabitants. The commander was given 
the name by the people. 

U-ga’-ci"-dse, Breeze. Refers to the wind stirred by the eagle when 
flying. 

U-ga’-sho", The wanderer. Refers to the office of messenger of this 
gens. 

U-thi"’-ge-no™-zhi", Stands-holding. Refers to the hold of the eagle 
on its prey. 

U-thi’-sho"-mo"-i", Moves-in-a-circle. Refers to the soaring of the 
eagle. (In the I"-ke’-ca-be gens of the Omaha tribe.) 

Wa-ko"’-tha-to™-ga, Great-attacker. Refers to the attack of the 
eagle on its prey. 

Wa-sho’-she, Brave. (In the I"-ke’-ca-be gens of the Omaha tribe.) 

Wa-xo"’-xo", The-shining-one. Refers to the shining of the wings 
of the eagle. 

Wa-zhi"’-i-ci-wa-the, Hated-bird. Refers to the fear of the eagle 
by other birds. 

Wa-zhi"’-pa, Bird-head. Refers to the head of the eagle. 

Wa-zhi"’-zhi-e, Red-bird. (Red eagle.) 

Xi-tha-u’-ga-sho", The-traveling-eagle. Refers to the tireless soar- 
ing of the eagle. 

Xo"-xo™-mo"-1", Shines-as-he-moves. Refers to the reflection of 
the sun on the outspread wings of the eagle. 

Xu-tha’-ni-ka, Eagle-man. (In the Ta’-pa gens of the Omaha 
tribe.) 

Xu-tha’-pa, Eagle-head. 

Xu-tha’-sha-be, Dark-colored-eagle. 


LA FLESCHE] CHILD-NAMING RITE 141 


Xu-tha’-to"-ga, Big-eagle. 

Xu-tha’-ts’a-ge, Aged-eagle. The eagle is a symbol of old age. 
(In the Tha’-ta-da gens of the Omaha tribe.) 

Xu-tha’-wa-shu-she, Brave-eagle. 

Zhi®-ga’-wa-ca. (Meaning obscure.) 

Zho’’-no"-cu-ge, Bends-the-tree-top. Refers to the bending of the 
treetop by the weight of the eagle as he alights. 


FEMALE 


Hi"’-ga-mo"-ge, Feathers-blown-by-the-wind. Refers to the drop- 
ping of the downy feathers as the eagle rises to fly. 

Mi’-co"-e, White-sun. 

No”’-ko"-ce-wi®. (Meaning obscure.) 

Pa’-ci-hi, Brown-head. Refers to the brown head of the eagle. 

Xu-tha’-mi, Eagle-woman. 

Xu-tha’-mi-tse-xi, Sacred-eagle-woman. 

Xu-tha-tsa-wi", Eagle-woman. 


O’/-poN (ELK) GENS 
MALE 


He’-co"-ho", White-horns. Son of Mo?’-ge-ca-be and Xu-tha’-da- 
wi". 

Ho"-mo"-cga. (Meaning obscure.) 

Ho"’-mo*-ca. Son of Ki/-mo?-ho® and Tho’-ta-a-ca. 

Ho"’-mo*-cga, also Mi-xo’-zhit-ga. (Not Ni’-ki-e.) Husband of 
Mo"’-ci-tse-xi of the Tsi/-zhu Wa-shta-ge gens. 

Ho™-mo"-ca. Son of Ho®’-mo"-ga and Mo?’-ci-tse-xi. 

I’-e-gka-wa-the, Giver-of-speech. (A name of the I?-gtho"’-ga 
gens.) 

Ki’-mo"-ho", Against-the-wind. Refers to the habit of the elk of 
facing the wind when feeding. (In the We’-zhi"-shte gens of the 
Omaha tribe.) Husband of Tho’-ta-a-ca of the Ni’-ka-wa-ko?- 
da-gi gens. 

Mo"’-ge-ca-be, Black-breast. Refers to the black hair on the 
breast of the elk. (In the We’-zhi"-shte gens of the Omaha 
tribe.) Husband of Xu-tha’-da-wi" of the Mi-k’1™ gens. 

Moi” -ka-zhi"-ga, Little-clay. Refers to the four different colored 
clays given by the crawfish to the people for ceremonial use. 
(See section 25 of the Ni’-ki-e ritual, 36th Ann. Rept. Bur. Amer. 
Ethn.) Son of Ki-mo®-ho® and Tho’-ta-a-ca. 

Mo*-zho"’-ga-xe, Earth-maker. From the mythical story of the elk 
separating the waters from the earth, making it habitable for the 
people. (See pp. 165 to 169, 36th Ann. Rept. Bur. Amer. Ethn.) 
Son of IXi’-mo"-ho® and Tho’-ta-a-ga. 

O-pa’, Andrew. Son of Pa-hiu’-gthe-zhe of the Ta’ I-ni-ka-shi-ga 


gens. 


142 THE OSAGE TRIBE [ETE. ANN. 43 


FEMALE 


Gtho"-zho’’-ba. (Meaning obscure.) Wife of Xo’-ka of the Ni’-ka- 
wa-ko"-da-gi gens. 

Ho"’’-ga-wi", Eagle-woman. 

Ho®’-ga-wi". Daughter of Mo®’-ge-ga-be and Xu-tha’-da-wi?. 

Ho*’-ga-wi". Daughter of Ki’-mo"-ho® and Tho’-ta-a-ga. 

Ho" -ga-wi". Wife of No®-pe-wa-the of the Ni’-ka-wa-ko"-da-gi 
gens. 

Ho®-’ga-wi®. Wife of Mo®’-ge-no®-p’i® of the Tsi’-zhu Wa-shta-ge 
gens. 

Mo"’-co"-ho-i". (Meaning obscure.) Daughter of Ho*’-mo*-ga 
and Mo"’-ci-tse-x1. 

Mo"-co"-ho"-i". Wife of Wa-tse-’mo™-i" of the Wa-ga’-be gens. 

Mo'’-ca-ho"-e. (Meaning obscure.) Wife of Edward Bigheart of 
the Po™-ka Wa-shta-ge gens. 

Mi’-tse-xi, Mi’-na-the-favorite. Wife of Wa-ko*’-tha-to™-ga. 

Pa’-mo*-shi-wa-gtho*. (Meaning obscure.) Wife of Wa’-tse-a-xe of 
the Po"’-ka Wa-shta-ge gens. 

Tho’-ha-wa. (Meaning obscure.) Wife of Pi’-zhi-to"-ga of the 
Tho’-xe gens. 

I’-Ba-Ttse (WrnpD) GrEns 


MALE 


A’-k’a, South-wind. Refers to the wind, the life symbol of the 
gens. Son of Ka’-wa-xo-dse and Wa-to”’-i-ca-e. 

A’-k’a-hiu-e, Wind-is-from-the-south. Son of Ka’-wa-gi and Gia’- 
co™-ba. 

Ga-hi’-gtho"-i2-ge. (Meaning obscure.) Son of Ho”’-ga. 

Hi"-sha’-a-xthi, Slayer-of-a-Caddo. Also Zhi®-ga’-ga-hi-ge, Young- 
chief. This name may be used by permission to honor a child. 
Husband of Xu-tha’-da-wi" of the Ts1’-zhu Wa-no?. 

Ho"’-ga, The-sacred-one. A special name for the dark-plumaged 
immature golden eagle, the life symbol of this gens. Ho*’-ga is 
also the name of the subdivision of the tribe representing the dry 
land of the earth. Son of Ka’-wa-gi. 

Ho’-ga. Son of Ho’’-ga. 

Ho®’-ga. (Alfred McKinley.) 

I’-bi-co"-dse. (Meaning obscure.) 

Ka’-wa-gi, Yellow-horse. (Not Ni’-ki-e.) Husband of Gia’-go™-ba 
of the Po®’-ka Wa-shta-ge gens. 

Ka/-wa-xo-dse, Roan-horse. (Not Ni’-ki-e.) Also Ge’-ge-mo™i", Trots- 
as-he-travels. Refers to the restless movements of the elk. The 
I’-ba-tse is a subgens of the Elk and has the right to take names 
relating to that animal. Husband of Wa-to®-i’-ga-e of the Po®’-ka 
Wa-shta-ge gens. 

Sho?’-ge-tsi-e, Dog-passing-by. 


LA FLESCHE] CHILD-NAMING RITE 143 


Ta’-dse-hiu-e, The-coming-wind. Son of Ka’-wa-xo-dse and Wa- 
to™-1'-ca-e. 

Tha-ciu’-e, Whistle. Refers to the whistle which this gens was per- 
mitted to consecrate and use as a wa-xo’-be in honor of a member 
who had won an important victory in battle. The name is not 
classed as Ni’-ki-e, that is, it was not one that was accepted as a 
gentile name by common consent of the No®’-ho®-zhi"-ga. The 
whistle wa-xo’-be is now in the United States National Museum 
(No. 276133). Husband of Mi’-tse-xi of the Ho®’ J-ni-ka-shi-ga 
gens. 

Tha-ciu’-e. Son of Ka’-wa-xo-dse and Wa-to"’-i-ca-e of the Po”’-ka 
Wa-shta-ge gens. 

Xu-tha’-gthe-zhe, Speckled-eagle. The speckled eagle is an imma- 
ture golden eagle whose tail feathers are speckled. The bird is one 
of the life symbols of this gens. Son of Hi?-sha’-a-xthi and 
Xu-tha-’da-wi". 

Xu-tha’-gthe-zhe. Son of Wa-¢a’-be-wi" of the Ho” I-ni-ka-shi-ga 
gens. 


Xu-tha’-k’i", Eagle-carrier. (Don Dickinson.) 
FEMALE 


A’-k’a-mi-tse-xi, South-wind-Mi-na-the-favored. Daughter of Ka’- 
wa-xo-dse and Wa-to"-i’-ca-e. 

A’-k’a-wi", South-wind-woman. (In the Ho"’-ga gens of the Omaha 
tribe.) Daughter of Hi®-sha’-a-xthi and Xu-tha’-da-wi". 

A’-k’a-wi". Wife of Ta-he’-ga-xe of the Ta’ I-ni-ka-shi-ga gens. 

Ho®’-ga-mi-tse-xi, Ho®’-ga-Mi-na-the-favored. Daughter of Ka’-wa- 
ci and Gia’-co"-ba. 

Ho"’-ga-mi-tse-xi. Daughter of Ka’-wa-¢i and Gia’-co"-ba. 

Ho"’-ga-mi-tse-x1. Daughter of Hi®-sha’-a-xthi and Xu-tha’-da-wi?. 

Ho”’-ga-mi-tse-xi. (Ethel Brant.) 

Ho"’-ga-mi-tse-x1. Wife of Wa-no®’-she-zhi"-ga of the Ho”’-va gens. 

Ho" -ga-wi®, Eagle-woman. 

Ho"-ga-wi®. Wife of Xu-tha’-zhu-dse of the Tsi’-zhu Wa-shta-ge 
gens. 

I”’-be-zho"-ka, Forked-tail-kite. 

I"’-be-zho"-ka. Wife of Ni’-wa-the of the Tsi’-zhu Wa-shta-ge gens. 

I*’-be-zho®-ka-wi", Forked-tail-kite-woman. Daughter of Ho®’-ga. 

[°’-be-zho"-ka-wi®. Wife of Ga-hi’-ge-to" of the Tsi’-zhu Wa-shta-ge 
gens. 

I*’-be-zho™-ka-wi®. (Sylvia Wood.) 

Wa-hiu’-co"-i", White-bones-woman. Refers, probably, to the story 
that at the beginning this gens controlled the winds, and by their 
use destroyed all animals, leaving their bones to whiten on the 
ground around the village. 

Wa-hiu’-co™-i". Daughter of Ka’-wa-xo-dse and Wa-to?-i’-ca-e. 

Wa-hiu-co®-i®. Wife of Ta-he-ga-xe of the Ta’ I-ni-ka-shi-ga gens. 


144 THE OSAGE TRIBE (ETH. ANN. 43 


TSI’-ZHU DIVISION 
Tsi/-zHu Wa-NoN GENS 
MALE 


Co"-dse-u’-gthi", Dweller-in-upland-forest. (Not Ni’-ki-e.) Also 
We’-thi*-ga-xe, Maker-of-straps. Refers to the office of this gens 
of ceremonially making the captive straps for the warriors of a war 
party. Husband of Mo?-zho™-dsi-i-ta of the Tsi’-zhu Wa-shta-ge 
gens. 

Ga-hi’-ga-zhi, Not-a-chief. A chief could not be chosen from this 
gens because its office has to do with war. Son of Mi’-tse-xi-ho™-ga, 
wife of O-ki’-¢a. 

Ho’-ca-zhi"-e, Young-strong-voice. (Married to a white woman.) 

Ho?’-ga-ha-bi, He-who-is-called-Ho"™-ga. 

Ho"’-ga-ha-bi. Also Wa-xthi’, Stingy. 

Ho"”-ga-ha-bi. Son of Pa’-zhi-hi of the Ho"’-ga gens. 

[’"’-do-ka-wa-da-i?-ga, Playful-wet-stone. 

Mo’-hi®-cpe-we-tsi", Battle-ax. 

Mo?-i"’-ka-u-ga-hni. (Meaning obscure.) Son of O’-tha-ha-mo?-i" 
and Mo”’-ci-tse-x1. 

Ni’-ka-i-ci-wa-the, Hated-man. Refers to the aggressive character of 
this gens. Husband of Ki’-o of the Tho’-xe gens. 

No"-ba’-k’iu-e. (Meaning obscure.) Son of O’-tha-ha-mo?-i" and 
Mo?-ci-tse-xi. 

No?-xtho"’-zhe, Tramples-the-grass. Refers to the discovery of the 
tracks of buffalo by an official runner. Son of I’"’-do-ka-wa-da- 
i"-ga. 

O-ca’-ki-e. (Meaning obscure.) 

O/’-tha-ha-mo"-i", The-follower. Husband of Mo?’-¢i-tse-xi of the 
Tsi’-zhu Wa-shta-ge gens. 

Pa’-thi®-wa-we-xta, Annoyer-of-the-enemy. (Warname.) Husband 
of Gthe-do"-mi-tse-xi of the Ni-ka-wa-ko"-da-gi gens. 

Sha’-ge-wa-bi", Bloody-hands. Refers to the butchering of the 
buffalo, parts of which were dedicated to ceremonial use in the war 
rites. (See pp. 264 to 582, 36th Ann. Rept. Bur. Amer. Ethn.) 
Son of Gia’- co™-ba of the Po"’-ka Wa-shta-ge gens. 

Tse-wa’-hiu, Buffalo-bones. Husband of Co™-gi’-gthe of the Ta’ 
J-ni-ka-shi-ga gens. 

Wa-do®. (Meaning obscure.) 

Wa’-i-no®-zhi", Stands-over-them. (In the I*-gthe’-zhi-de gens of 
the Omaha tribe.) 

Wa-stse’-e-do", Good-doctor. Son of O’-tha-ha-mo®-i" and Mo” -¢i- 
tse-xi. 

Wa’-tse-go"-tha. (Meaning obscure.) Wa-xthi’-zhi says that the 
real name of this man is Mi’-ga-xe, Sun-maker. 


LA FLESCHE] CHILD-NAMING RITE 145 


Wa-zha’-a-ki-pa, Met-the-Wa-zha’-zhe. Refers to the first meeting 
of the Tsi’-zhu division with the Wa-zha’-zhe. 

We’-tsi", War-club. Refers to the ceremonial war-club made by 
this gens. (See 36th Ann. Rept. Bur. Amer. Ethn., pp. 442-445.) 
Son of [®’-do-ka-wa-da-i"-ga. 

Xu-tha’-wa-ko"-da, Mysterious-eagle. Son of Gia’-co"-ba of the 
Po’’-ka Wa-shta-ge gens. 

Xu-tha’-wa-ko"-da. Son of Tse-wa’-hiu and Go?-¢i’-gthe. 

Xu-tha’-wa-ko"-da. Husband of Mo"’-ci-tse-xi of the Wa-c¢a’-be 
gens. 

Xu-tha’-wa-ko"-da. Son of O’-tha-ha-mo™-i? and Mo*’-ci-tse-xi. 

Xu-tha’-wa-ko"-da. Son of Xu-tha’-wa-to®-i" and Hi®’-i-ki-a-bi 

Xu-tha’-wa-to"-1", Eagle-plainly-seen. 

Zhi®-ga’-wa-da-i"-ga, Little-playful-one. 


FEMALE 


Do-ra Strike-ax. Daughter of Zhi®-ga’-wa-da-i"-ga. 

Lucy Ho"’-ga-ha-bi. Daughter of Ho®’-ga-ha-bi or Wa-xthi’. 

Mi’-gthe-do®-wi®, Sun-hawk-woman. (In the Tha’-ta-da gens of 
the Omaha tribe.) 

Mi’-gthe-do"-wi". Daughter of Tse-wa’-hiu and Co"-ci’-gthe. 

Mi’-gthe-do*-wit. Daughter of Zhi"-ga’-wa-da-1"-ga. 

Mi’-gthe-do*-wi®. Daughter of O’-tha-ha-mo"-i7 and Mo”’-ci-tse-x1. 

Mi’-ho®-ga, Sacred-sun. (Also used by the Omaha tribe.) Daughter 
of Gia-go"-ba of the Po’’-ka Wa-shta-ge gens. 

Mi’-ho"-ga. Wife of Do’-ba-mo®-i" of the Tho’-xe gens. 

Grace Miller. Daughter of Ho’-¢a-zhi*-e. 

Mo”’-btho®-ba, Corn-hill. 

Mo”-btho"-ba. Wife of Mi-ka’-k’e-zhi"-ga of the Mi-k’1" gens. 

Mo”’-btho"-ba. Daughter of Xu-tha’-wa-to™-1" and Hi"’-i-ki-a-bi. 

Wa-k’o’-ga-hi-ge, Woman-chief. (Not Ni’-ki-e.) Daughter of Zhi"- 
ga’-wa-da-i"-ga. 

Wa’-ko"-ca-mo™i". (Meaning obscure.) Daughter of Co?-dse-u’- 
gthi® and Mo™-zho"’-dsi-i-ta. 

Wa-ko”’-da-hi-tho"-be, God-who-appears. Refers to the rising sun. 

Wa-ko"’-da-hi-tho™-be. Wife of Mo*’-xe-a-gthe of the Ho’-ga 
U-ta-no*-dsi gens. 

Wa-ko"’-da-hi-tho"-be. Wife of Wa-thi’-gtho"-thi"-ge of the Tsi’- 
zhu Wa-shta-ge gens. 

Wa-ko"’-da-hi-tho"-be. Wife of Mi-hi-the of the Mi-k’i™ gens. 

Wa-xthe’-tho"-ba, Two-standards. Wife of Mi-k’i"’-wa-da-i"-ga of 
the Mi-k’1" gens. 

Wa-xthe’-tho™-ba. Wife of Ni’-ka-wa-zhi®-to"-ga of the Po"’-ka 
Wa-shta-ge gens. 

Wa-xthe’-tho"-ba. Wife of Tsi’-zhu-a-ki-pa of the Po?’-ka Wa- 
shta-ge gens. 


146 THE OSAGE TRIBE (ETH. ANN. 43 


Wa-xthe’-tho"-ba. Wife of Po®’-ka-wa-da-i"-ga of the Po"’-ka Wa- 
shta-ge gens. 

Wa-xthe’-tho®-ba. Daughter of Tse-wa’-hiu and Co®-¢i’-gthe. 

Wa-xthe’-tho"-ba. (Annie Kinney.) 

Wa-xthe’-tho®-ba. Daughter of Ho®’-ga-ga-bi or Wa-xthi’. 

Wa-xthe-tho™-ba. Daughter of G’-tha-ha-mo™-i" and Mo”’-ci-tse-xi. 

Wa-xthe’-xtho-xtho-wi", Standard-woman. 

Wa-zha’-mi-tse-xi, Wa-zha’-zhe-Mi-na-the-favorite. Daughter of 
Xu-tha’-wa-to®-i". 

Wa-zha’-zhe-wi®, Wa-zha-zhe-woman. Daughter of Ni’-ka-i-ci-wa- 
the and Ki’-o. 

Xu-tha’-da-wi®, Good-eagle-woman. Wife of Wa-ce’-to™-zhi?-ga of 
the Tsi’-zhu Wa-shta-ge gens. 

Xu-tha’-da-wi". Wife of Hi®-sha’-a-xthi or Zhi"-ga’-ga-hi-ge of the 
I’-ba-tse gens. 

Xu-tha’-da-wi®. Daughter of Pa’-zhi-hi of the Ho*’-ga gens. 


C1'’-psE-A-GTHE (WEARERS-OF-LOCKS) 
MALE 


Mo"-i"’-ka-u-ga-hni. (Meaning obscure.) Son of U-ho"’-ge-u-zho" 
and Gia’-co?-ba. 

Ni-o"’-ba-giu-e. (Meaning obscure.) Son of U-ho"’-ge-u-zho" and 
Gia’-co"-ba. 

U-ho"’-ge-u-zho", Lies-at-the-end. Also Sho"’-ge-thi-hi, Dog-scarer. 
Refers to the dog, one of the life symbols of the gens. 

Wa-hiu’-tha-zhu, Bone-gnawer. Refers to the habit of the dog. 
Son of U-ho®’-ge-u-zho” and Gia’-¢o"-ba. 

Wa-ko?’-da-no*-pa-i", The-god-who-is-feared. Refers to the con- 
stellation, Canis Major, the life symbol of this gens. 


FEMALE 


Wa-xthe’-tho®-ba, Two-standards. 
Xu-tha’-da-wi", Good-eagle-woman. Daughter of U-ho?’-ge-u-zho" 
and Gia-co"-ba. 
Xu-tha’-da-wit. Wife of Mo-i?’-ka-mo"-i" of the Po"-ka Wa- 
shta-ge gens. 
Tsi’-zHU WaA-SHTA-GE 


Special kinship terms and names of the first three sons and the 
first three daughters in a family of the Tsi’-zhu Wa-shta-ge gens, as 
given by Btho’-ga-hi-ge. 

SONS 


1. I*-gtho"’. Wa-tsi’-da. (Meaning obscure.) 

2. Ksho"’-ga. Ni’-wa-the, Life-giver. Refers to the office of the 
gens to give the word that a captive shall live and not be killed. 

3. Ka’-zhi®-ga. Mo®/-cga-no™-pa-i. (Meaning obscure.) 


LA FLESCHE] CHILD-NAMING RITE 147 


DAUGHTERS 


1. Mi’-na. Xi-tha’-da-wi", Good-eagle. 
2. Wi’-he. Mo?’-ci-tse-xi, Sacred-arrowshaft. 
3. A-ci®’-ga. Mo™zho"’-dsi-i-ta. (Meaning obscure.) 


OTHER NAMES 
MALE 


A’-hiu-zhi"-ga, Little-wings. Husband of E-no*’-do"-a-bi of the 
Ho™ I-ni-ka-shi-ga gens. 

A’-hiu-zhi®-ea. Son of O-tho’-xa-wa-the and Xu-tha’-da-wi?. 

Btho’-ga-hi-ge, Chief-of-all. Refers to the sacred character of the 
position of the hereditary chief chosen from this gens to represent 
the Tsi’-zhu tribal division. Husband of Wa’-dsi-u-hi-zhi of the 
Ni’-ka-wa-ko"-da-gi gens. 

Ga-hi’-ge-to”, Standing-chief. Refers to the position of the heredi- 
tary chief of the Tsi’-zhu tribal division. 

Ga-hi’-ge-to™. Son of Mi-da’-i"-ga and Do’-a-bi. 

Ga-hi’-ge-to". Son of Pi-ci’ and Co*-¢i’-gthe. 

Ga-hi’-ge-to"-ga, Big-chief. Refers to the high position of the 
hereditary chief of the Tsi’-zhu tribal division. Husband of 
I*’-be-zho"-ka-wi" of the I’-ba-tse gens. 

Gthe-do’’-mo"-ce, Iron-hawk. Husband of Mi’-tse-xi of the Ho™ 
T-ni-ka-shi-ga gens. 

Gthe-do®’-zhi"-ga, Little-hawk. Son of Gthe-do®’-wi" of the Ni’-ka- 
wa-ko"-da-gi gens. 

Gthe-mo’’-zhi®-ga. (Meaning obscure.) Young Claremore. Hus- 
band of Wa-xthe’-tho™-ba of the Mi-k’i"” gens. 

Ha-xi"-u’-mi-zhe. (Not a gentile name.) Husband of Ho*-be’- 
do-ka of the Po®’-ka Wa-shta-ge gens. 

Ho”-ba-tha-gthi", Peaceful-day. Refers to the office of the gens as 
Peacemaker. (Used in the I"-shta’-co"-da gens of the Omaha 
tribe as a woman’s name.) Son of Mo”’-ce-no®-p’1". 

Ho-wa’-ca-e. (Meaning obscure.) Husband of Ni’-ka-a-¢a of the 
Tho’-xe gens. 

Ka’-xe-tho"-ba, Two-crows. The significance of this name is lost. 
(In the Ho®’-ga gens of the Omaha tribe refers to the feathers of 
two crows used in making the staff of authority in the buffalo 
hunt.) 

Mi-da’-i"-ga, Playful-sun. Refers to the sun as one of the symbols 
of this gens. Husband of Mo"’-¢i-tse-xi of the Mi-k’i" gens. 

Mi-da’-i"-ga. Husband of Do*’-a-bi of the Tho’-xe gens. 

Mo*’-ca-no"-pa-i®, Dreaded-arrow-shaft. Son of Pa-ho"-gthe-ga- 
xthi. 

Mo”’-ce-no®-p’i", Iron-necklace. 


148 THE OSAGE TRIBE [ETH. ANN. 43 


Mo"’-ce-no®-p’i", Also Tsi’-zhu-wa-da-i"-ga, Playful Tsi-zhu. 
Husband of Ho®’-ga-wi" of the O’-po” gens. 

Mo" -ha-u-gthi", Sits-under-a-bank. Husband of Mi®-chu’-xa-ge 
of the Ni’-ka-wa-ko"-da-gi gens. 

Mo?-zho®-a’-ki-da, Watches-over-the-land. Husband of Ho?-be’- 
do-ka of the Po™’-ka-wa-shta-ge gens. 

Mo?-sho®-a/-shi"-e, Travels-over-the-land. Son of Ga-hi’-ge-to® and 

I’’-be zho®-ka-wi?. 

Mo?-to’-e. The-earth. 

Ni-’wa-the, Giver-of-life. Refers to the authority of this gens to 

permit captives to live. 

Ni’-wa-the. Son of Mo®-zho®-a’-ki-da and Ho®-be’-do-ka. 

Ni/-wa-the. Son of Gthe-mo”’-zhin-ga and Wa-xthe’-tho™-ba. 

Ni/-wa-the. Husband of I*’-be-zho"-ka of the I’-ba-tse gens. 

Ni/-wa-the. Son of O-tho’-xa-wa-the and Xu-tha’-da-wi". 

No"-be’-ci, Yellow-hands. Refers to the yellow feet of the eagle, 

one of the life symbols of this gens. Son of Btho-ga-hi-ge. 

No®-be’-ci. Son of Mo®-zho®-a’-ki-da and Ho™-be’-do-ka. 

No®-be’-ci. Son of Ha-xi®-u’-mi-zhe and Ho®-be’-do-ka. 

O-ki’-ca. (Meaning obscure.) Husband of Mi’-tse-xi-ho™-ga of the 
Ho?’-ga U-ta-no®-dsi gens. 

O-pa’-sho-e. (Meaning obscure.) Husband of Wa-to?-i’-ga-e of the 
Po"-ka Wa-shta-ge gens. 

O-tho’-xa-wa-the. (Meaning obscure.) Husband of Xu-tha’-da- 
wi" of the Mi-k’1" gens. 

Pa’-ba-wa-xo", Head-cutter. Refers to the custom of cutting off 
the heads of the enemy. Son of O-pa’-sho-e and Wa-to"i’-ga-e. 
Pa-’ba-wa-xo". Son of Ni-ka’-shi-e of the Ta’ I-ni-ka-shi-ga gens. 

Pa’-ba-wa-xo". Son of Mo?’-ce-no"-p’i". 

Pa’-ba-wa-xo". Son of Pi-ci’ and Co"-ci’-gthe. 

Pa’-ba-wa-xo". Son of Mo*-zho?-a’-ki-da and Ho-be’-do-ka. 

Pa’-ha-wa-xo". Son of Wa-ce’-to-zhi"-ga. (Louis Pryor.) 

Pa’-ba-wa-xo". Son of Gthe-do’’-mo®-ce and Mi’-tse-xi. 

Pa-hiu’-cka, White-hair. (In the Ho®’-ga gens of the Omaha tribe 
and refers to the sacred white buffalo.) Husband of Mi’-do?-a 
bi of the Mi-k’i" gens. 

Pi’-ci, Acorn-of-the-red-oak. Refers to the mythical story of the 
eagle causing the acorns to drop down in showers as he alighted 
on a red oak when he came down from the sky. Husband of 
Co®-ci’-gthe of the Po"’-ka Wa-shta-ge gens. 

Sho®’-ge-mo?-i", Walking-dog. (War name.) This man belonged to 
the Ba’-po subgens of the Tsi’-zhu Wa-shta-ge gens. This subgens 
had the office of making the stem for the peace pipe. The stem 
was made from the eldér tree, which was called ba-po, popper, 
because boys made popguns out of this tree. Ba’-po-zhi"-ga, 
Little-ba-po, is one of the child names of this gens. Husband of 
Wa-tse’-wi? of the Mi-k’1™ gens. 


LA FLESCHE] CHILD-NAMING RITE 149 


Tho"-ba’-zhi. (Meaning obscure.) Son of Tho®’-dse-wa-hi. 

Tho®’-dse-wa-hi, Bone-heart. 

To"’-wo?-ga-xe, Village-maker. (In Mo?-i"-ka-ga-xe gens of the 
Omaha tribe.) Husband of Co*-ci’-gthe of the Ta’ I-ni-ka-shi-ga 
gens. 

To®-wo’-i-hi, Arrives-at-the-village. Son of Ni’-wa-the. 

To®-wo"-i-hi. Husband of Tse-co"-wi" of the Tho’-xe gens. 

To’-thi-xtho-dse, Potato-peeler. Husband of Pa’-xpi-co™-dse of the 
Ta’ I-ni-ka-shi-ga gens. 

Ts’e-mo”-i", Walks-in-death. Son of Wa-thi’-gtho"-thi™-ge. 

Tsi’-zhu-ga-hi-ge, Tsi-zhu-chief. Son of Wa-ce’-to®-zhi"-ga and 
Xu-tha-da-wi'. 

Tsi’-zhu"-ho"-ga, Sacred-Tsi-zhu. Refers to the sacred character of 
the office of the gens. Husband of Gthe-do’-co"-wi" of the 
Ni’-ka-wa-ko"-da-gi gens. 

Tsi’-zhu-zhi®-ga, Young-Tsi-zhu. Husband of Tse’-mi-tse-xi of the 
Tho’-xe gens. 

Tsi’-zhu-zhi*-ga. Husband of Xu-tha’-da-wi" of the Ho"’-ga gens. 

Wa-ce’-to™-zhi-"ga. (Meaning obscure.) Husband of Xu-tha’-da- 
wi" of the Tsi’-zhu Wa-no? gens. 

Wa-ce’-to™-zhi*-ga. (Louis Pryor.) 

Wa-ko"’-da-i-e, One-who-saw-wa-ko"-da. Son of Wa-thi’-gtho?- 
thi®-ge. 

Wa-ko”’-da-i-e. Son of Pi-¢i’ and Co?-ci’-gthe. 

Wa-ko"-da-i-e. Son of Mo?-zho-a’-ki-da and Ho®-be’-do-ka. 

Wa-ko"™-da-i-e. Son of Mi-da’-i"-ga and Do®’-a-bi. 

Wa-ko’’-da-i-e. Son of O-tho’-xa-wa-the and Xu-tha’-da-wi". 

Wa-ni’-e-to", Giver-of-life. Refers to the office of this gens as a 
peace-maker. Son of Mi-da-’i®-ga and Mo”’-ci-tse-xi. 

Wa-ni’-e-to". Son of Gthe-do"’-wi? of the Ni’-ka-wa-ko"-da-gi 
gens. 

Wa-ni’-e-to®. Son of Ha-xi?-u’-mi-zhe and Ho®-be’-do-ka. 

Wa-ni’-e-to". Husband of Wa’-ko"-ca-mo™-i" of the Po®’-ka Wa- 
shta-ge gens. 

Wa-stse’-e-do", Good-doctor. Refers to the practice of the people 
of bringing their sick to some member of this gens to be fed cere- 
monially so that they may get well. Son of Pa-ho"’-gthe-ga-xthi 
and Xu-tha’-da-wi". 

Wa-stse’-e-do". Son of A-hiu’-zhi®-e and E-no®’-do?-a-bi. 

Wa-stse’-e-do". Son of Btho’-ga-hi-ge. 

Wa-stse’-e-do". Husband of Wa-xthe’-tho™ba of the Tsi’-zhu 
Wa-no®” gens. 

Wa-stse’-e-do™. Son of Tsi’-zhu-ho"-ga. 

Waz-stse’-e-do®. Son of Mo®-zho®-a’-ki-da and Ho®-be’-do-ka. 

Wa-stse’-e-do". Son of No®-be’-gi and Wa-zha’-zhe-mi-tse-xi. 


150 THE OSAGE TRIBE (ETH. ANN. 43 


Waz-stse’-e-do®. Son of Ha-xi?-u’-mi-zhe and Ho®-be’-do-ka. 

Wa-stse’-e-do". Son of To’-thi-xtho-dse and Pa’-xpi-co™-dse. 

Wa-stse’-e-do™. Son of Mo®’-ce-no®-p’i? and Ho®’-ga-wi?. 

Wa-thi’-gtho"-thi™-ge, No-mind. (Not Ni-ki-e.) (In Mo?’-thi?- 
ka-ga-xe gens of the Omaha tribe.) Also Ha’-ba-zhu-dse, Red- 
corn, a name which refers to a life symbol of the gens. Husband 
of Wa-ko"’-da-hi-tho™-be of the Tsi’-zhu Wa-no® gens. 

Wa/’-thu-xa-ge, Clutches-them-till-they-cry. Refers to the attack of 
the eagle on its prey. Husband of Xu-tha’-mi-tse-xi of the 
Ho"’-ga gens. 

Wa-zhi’-ga-cga-be, Black-bird. (In the Mo?-i®’-ka-ga-xe gens of 
the Omaha tribe.) Husband of Do”’-a-bi of the Tho’-xe gens. 
Wa-zhi"’-ga-hi", Bird-feathers. Refers to the eagle, one of the life 

symbols of the gens. Son of Sho®’-ge-mo™-i". 
Xu-tha’-ts’a-ge, Aged-eagle. Refers to the eagle as a symbol of 
long life. Son of Tsi-zhu-ho?-ga and Gthe-do™-c¢co"-wi?. 
Xu-tha’-ts’a-ge. Son of Gthe-do®’-wi" of the Ni’-ka-wa-ko"-da-gi 
gens. 
Xu-tha’-zhu-dse, Red eagle. Refers to the life symbol of the gens. 
Xu-tha’-zhu-dse. Son of Pi-ci’ and Con-¢i’-gthe. 
Xu-tha’-zhu-dse. Husband of Ho"’-ga-wi" of the I’-ba-tse gens. 


FEMALE 


Mary Cox. Daughter of A-hiu’-zhi"-e and E-no*’-do?-a-bi. 

E-no™-do®-a-bi, One-only-seen-by-all. Refers to the sun, one of 
the life symbols of the gens. Daughter of Tsi’-zhu-ho™-ga and 
Gthe-do"’-¢o"-wi?. 

E-no”’-do"-a-bi. Daughter of No*-be-’¢i and Wa-zha’-zhe-mi-tse-xi. 

E-no’’-do"-a-bi. Daughter of Gthe-do"’-mo®-ge and Mi’-tse-xi. 

E-no"’-do®-a-bi. Daughter of O-tho’-xa-wa-the and Xu-tha’-da- 
wi". 

Gthe-do™-wi", Hawk-woman. (Ni’-ka-wa-ko"-da-gi name.) Daugh- 
ter of Pa’-hiu-cka and Mi’-do"-a-bi. (In Mo”’-thi"-ka-ga-xe 
gens of the Omaha tribe.) 

Gthe-do®’-wi?. Daughter of Ni’-ka-zhu-e of the Ta’ I-ni-ka-shi-ga 
gens. 

Hi’-ga-mo?-ge, Eagle-down. Refers to the use of the eagle down in 
the tribal ceremonies. 

Hi’-ga-mo"-ge. Daughter of Mi-da’-i"-ga and Do®’-a-bi. 

Hi’-ga-mo"-ge. Daughter of O-tho’-xa-wa-the and Xu-tha’-da- 
wi". 

Hi®’-i-ki-a-bi, Eagle-down. Refers to the eagle, a symbol of long life. 
Wife of Gthi’-kshe of the Mi-k’i" gens. 

Hi*’-i-ki-a-bi. Daughter of Mi-da’-1"-ga and Mo"’¢i-tse-x1. 


LA FLESCHE] 


Hi"’-i-ki-a-bi. 
xe-a-gthe. 
Hi’-i-ki-a-bi. 
Hi"’-i-ki-a-bi. 
Hi”’-i-ki-a-bi. 
Hi?’-i-ki-a-bi. 
gens. 
Hi"’-i-ki-a-bi. 


gens. 


I’/-ga-mo®-ge, same as Hi’-ga-mo"-ge. 
Mi’-do®-a-bi. 


]’-ga-mo*-ge. 


CHILD-NAMING RITE 151 


Granddaughter of Wa-ko?’-da-hi-o®-be, wife of Mo- 
Daughter of Tsi’-zhu-ho"-ga and Gthe-do®’-co"-wi". 
Wife of Tse-do’-a-to"-ga of the Tho’-xe gens. 
Daughter of Mi-da-i"-ga and Do?’-a-bi. 

Wife of Wa-ko®’-da-tsi-e of the Ta’ I-ni-ka-shi-ga 


Wife of Xu-tha’-wa-to"-i" of the Tsi’-zhu Wa-no® 


Daughter of Pa-hiu’-cka and 


Wife of John Lookout of the Ho*’-ga gens. 
J’-ni-a-bi, Protector. 


Refers to the duty of this gens to protect those 


who flee to the house of refuge, in the keeping of this gens, for pro- 


tection. 


Daughter of Pa-ho™-ga-ga-xthi and Xu-tha’-da-wi?. 


J’-ni-a-bi, Annie Daniels. 


T’-ni-a-bi. 
I’-ni-a-bi. 
T’-ni-a-bi. 
T’-ni-a-bi. 
Mo*’-ci-tse-xi, 


Daughter of Btho’-ga-hi-ge. 

Daughter of Mi-da’-i"-ga and Do?’-a-bi. 

Wife of A’-hiu-cka of the Ho®’-ga gens. 
Daughter of Xu-tha’-zhu-dse and Ho®’-ga-wi?. 


Sacred-arrow-shaft. Wife of Mo*-shi-ta-mo?-i". 


(This is an I*-¢tho”’-ga name.) 


Mo*’-¢i-tse-xi. 

Mo"’-¢i-tse-xi. 
gens. 

Mo®’-ci-tse-x1. 

Mo*’-ci-tse-x1. 

Mo*’-ci-tse-xi. 
gens. 


Mo?’-ci-tse-xi. 


Mo*’-zho®-dsi-i-ta. 


Co®-ci-gthe. 


Mo?-zho"’-dsi-i-ta. 


da-wi". 


Mo?*-zho"’-dsi-i-ta. 


shta-ge. 


Mo*-zho®’-dsi-i-ta. 
Pa-hiu’-thi-sho?. 


ki-da. 
Wa-¢a’-a-ba. 


Wa-ca’-be-wi", 


(Meaning obscure.) 


Wife of Wa-sho’-she of the Ho"’-ga gens. 
Wife of Gi’-thi-ko™-bi of the Po®’-ka Wa-shta-ge 


Daughter of Mo"’-ce-no®-p’1". 
Wife of Ho’’-mo"-ca of the O’-po® gens. 
Wife of O-tha’-ha-mo™-i" of the Tsi’-zhu Wa-no” 


Daughter of O-ki’-ea and Mi-tse’-xi-ho"-ga. 
Born-on-the-earth. Daughter of  Pi-¢i’ 


and 
Daughter of Wa-ce’-to"-zhi"-ga and Xu-tha’- 


Wife of Wa-zhi®’-wa-xa of the Po®’-ka Wa- 


Wife of Co™-dse-u’-gthi® or We’-1"-ga-xe. 
(Meaning obscure.) Daughter of Mo"-zho?-a’- 


Daughter of Mo®’-ce-no?-p’i”. 


Black-bear-woman. Daughter of No®-be’-ci and 


Wa-zha’-zhe-mi-tse-xi. 


Wa-k’o’-ga-hi-ge, Woman-chief. 
Wa-k’o’-ga-hi-ge. 


gens. 


(Not a gentile name.) 
Wife of Xu-tha/-xtsi of the Po®’-ka Wa-shta-ge 


152 THE OSAGE TRIBE [ETH. ANN. 43 


Daisy Ware. Daughter of Ha-xi"-u’-mi-zhe and Ho®-be’-do-ka. 

Wa-zha’-xe-i" (Meaning obscure.) Wife of Tse-do’-ga-i"-dse of the 
Tse-do’-ga-i"-dse gens. 

Wa-zha’-xe-i". Wife of Mi’-she-tsi-the of the Ho"’-ga gens. 

Xu-tha’-da-wi", Good-eagle-woman. Daughter of Pa-hiu’-cka and 
Mi’-do®-a-bi. 

Xu-tha’-da-wi". Wife of Go®-dse’-ko"-ha of the Ta’ I-ni-ka-shi-ga 
gens. 

Xu-tha’-da-wi". Wife of Wa-xthi’-zhi of the I"-gtho®’-ga gens. 

Xu-tha’-da-wit. Wife of No®’-ka-to-ho of the Ni/-ka-wa-ko®-da-gi 
gens. (Daughter of Sho®’-ge-mo?-i".) 

Xu-tha’-da-wi". Wife of Po"’-ka-zhi?-ga of the Po"’-ka Wa-shta-ge 
gens. 

Xu-tha’-da-wi®. Daughter of Ho-wa’-¢a-e and Ni’-ka-a-¢a. 

Xu-tha’-da-wi". Daughter of To’’-wo"-ga-xe and Co"-ci’-gthe. 

Xu-tha’-da-wi". Daughter of No®’-ko"-ce-wi" of the Ho”’-ga gens. 

Xu-tha’-da-wi®. Daughter of Ni’-wa-the. 

Xu-tha’-da-wi", Augustine Crow. 

Xu-tha’-da-wi". Wife of Ni’-ka-wa-da-i"-ga of the Mi-k’i” gens. 

Xu-tha’-da-wi®. Daughter of Mo®-zho?-a’-ki-da and Ho®-be’-do-ka. 

Xu-tha’-da-wi?. Daughter of Mi-da’-i"-ga and Do"’-a-bi. 

Xu-tha’-da-wi®. Daughter of Ha-xi"-u’mi-zhe and Ho?-be’-do-ka. 

Xu-tha’-da-wi®. Daughter of Wa-ni’-e-to" and Wa’-ko"-ca-mo"-i?. 

Xu-tha’-da-wi®. Daughter of Ni’-wa-the and I"’-be-zho*-ka. 

Xu-tha’-da-wi®. Wife of Ko’-zhi-ci-gthe of the Pot’-ka Wa-shta-ge 
gens. 

Xu-tha’-da-wi". Wife of Tho®’-dse-to?-ga of the Po"’-ka Wa-shta-ge 
gens. 

Xu-tha’-da-wi". Daughter of To’-thi-xtho-dse and Pa’-xpi-co™-dse. 

Xu-tha’-da-wi". Wife of Ga-hi’-ge-no™-zhi" of the Ta’ I-ni-ka-shi-ga 
gens. 

Xu-tha’-da-wi". Wife of A’-ki-da-zhi"-ga of the Ta’ I-ni-ka-shi-ga 
gens. 

Tsn-po’-Gca IX-psr GENS 


MALE 


Ho"-ga-ha-bi, Taken-for-a-Ho"’-ga. Refers to a mythical story in 
which it is said that the Wa-zha’-zhe mistook the Tsi’-zhu for the 
Ho”’-ga on their first meeting. 

Ho’’-ga-ha-bi. Son of Tse-do’-ga-i"-dse and Wa-zha’-xe-i". 

Tse-do’-ga-i"-dse, Buffalo-bull-face. Refers to the description given 
by the tribal messenger of the first buffalo he found. Husband of 
Wa-zha’-xe-i" of the Tsi’-zhu Wa-shta-ge gens. 

Tse-pa-u’-thi"-ga, Holder-of-the-buffalo-head. Refers to the butcher- 
ing of the first buffalo found. 


LA FLESCHE] CHILD-NAMING RITE 153 


Wa’-ki-a-shke, Tied-together. Refers to the tying of two pieces of 
meat by the hunter for convenience of carrying. 

Wa-to-ge’, Active. Husband of I’-ni-a-bi of the Tsi’-zhu Wa-shta-ge 
gens. 

Wa-zha’-a-ki-pa, Met-the-Wa-zha’-zhe. Son of Wa-to-ge’ and 
I’-ni-a-bi. 

Xu-tha’-wa-ko"-da, Mysterious-eagle. Son of Ho™-be’-do-ka of the 
Po"’-ka Wa-shta-ge gens. 

FEMALE 


Gia’-co"-wi". (Meaning obscure.) Daughter of Ho™-be’-do-ka of 
the Po®’-ka Wa-shta-ge gens. 

Xu-tha’-da-wi", Good-eagle-woman. Daughter of Ho®-be’-do-ka of 
the Po®’-ka Wa-shta-ge gens. 

Xu-tha’-da-wi". Daughter of Tse-do’-ga-i"-dse and Wa-zha’-xe-i". 


Tse THoX’-Ka GENS 
(Only one of this gens survives) 
Tse’-mi-tse-xi, Sacred-buffalo-woman. (In the I"-ke’-ca-be gens of 
the Omaha tribe.) Wife of Xu-tha’-pa of the Ho"’-ga gens. 
M1-K’1X’ Gens 


Special kinship terms and personal names of the first three sons 
and the first three daughters in a family of the Mi-k’i’, Sun-carrier 
gens, as given by E-hiu’-gthe, a member of the gens. 


SONS 


I*-gtho”’. Ho®’-ga-ha-bi, Mistaken-for-a-Ho’’-ga. 

Ksho"-ga. Gthe-do"’-ga-xe, Hawk-maker. 

Ka’-zhi®-ga. Mi’-hi-the, Sun-down; also, Mi’-hi-the-zhi"-ga, 
Little-sun-down. 


whore 


DAUGHTERS 


Mi’-na. Xu-tha’-da-wi®, Good-eagle-woman. 
Wi’-he. Mi’-do®-a-bi, Sun-that-is-looked-at. 
Ci’-ge or A-ci-ga. Mi-k’i?’-wi", Mi-k’1"’-woman. 


WOnwre 


OTHER NAMES 
MALE 


George. Son of Mi’-hi-the and Wa-ko"’-da-tho®-be. 
Gthe-do"-a-xe, Hawk-maker. 
Gthe-do"’-wa-ko", Mystery-hawk. Son of I’-to"-mo®-i" and Wa-to"- 
1’-Ga-e. 
Gthi’-kshe, The returned. Refers to the new moon. Husband of 
Hi’’-i-ki-a-bi of the Tsi’-zhu Wa-shta-ge gens. 
19078°—28-, 11 


154 THE OSAGE TRIBE [pTH. ANN. 43 


Ho”’-ga-ha-bi, Mistaken-for-a-Ho”’-ga. 

Ho”’-ga-ha-bi. Son of Mi-ka’-k’e-zhi"-ga and Mo?’-btho™-ba. 

Ho"’-ga-ha-bi. Son of Mi’-hi-the and Wa-ko®’-da-hi-tho?-be. 

Ho”’-ga-ha-bi. Son of Mi-tho-to"’-mo"-i"-zhi"-ga and Pa-hiu’-e-ce. 

Ho”’-i-ka-zhi. (Meaning obscure.) Son of Mi-ka’-k’e-zhi"-ga and 
Mo"-btho®-ba. 

I’-gi-a-ba-zhi, Lost. Refers to the waning of the moon. Son of 
I’-to"-mo™-i" and Wa-to”’-i-¢a-e. 

I’-to"-mo"-i". (Meaning obscure.) Husband of Wa-to"’-i-ga-e of 
the Po"’-ka Wa-shta-ge gens. 

John. Son of Mi’-hi-the and Wa-ko®’-da-hi-tho®-be. 

Mi’-hi-the, Sunset. Refers to the sun, one of the life symbols of this 
gens. Husband of Wa-ko®’-da-hi-tho™-be of the Tsi’-zhu Wa-no® 
gens. 

Mi-ka’-k’e-zhi®-ga, Little-star. Husband of Mo?’-btho®-ba of the 
Tsi’-zhu Wa-no" gens. 

Mi-k’i®’-wa-da-i?-ga, | Playful-Mi-k’i". Husband of Wa-xthe’- 
tho®-ba of the Tsi’-zhu Wa-no® gens. 

Mi-k’i®’-wa-da-i"-ga. Also E-hiu-gthe, Elm-creek, given to him in 
honor of his father, who was killed in battle on a creek by that 
name. Also Be-ga-xa-zhi, Never-beaten. Husband of Xu-tha’- 
da-wi" of the Tsi’-zhu Wa-shta-ge gens. 

Mi-tho-to’’-mo?-i"-zhi"-ga, Young-mid-day. Refers to the sun, one 
of the life symbols of this gens. Husband of Pa-hiu’-e-ce. 

To'-i"-kshe, Moon-returned-to-sight. Refers to the new moon. 
Son of Mi-k’i"-wa-da-i"-ga and Wa-xthe-tho"-ba. 

Wa-zha’-a-ki-pa, Met-the-Wa-zha’-zhe. Refers to the first meeting 
of the Tsi’-zhu and the Wa-zha’-zhe divisions. Son of Mi-tho’- 
to™-mo?-i? and Wa-to™-1-ca-e. 

Wa-zhi"-ga-tha-gthi®, Good-bird. 

Wa’-zho"-gi-the, Met-them-by-chance. (Hall Good.) 

Zho®-1’-ni-tha, Clings-to-tree-for-safety. Also Ka’-xe-a-gtho", Crow- 
head-dress. 

FEMALE 

Do"’-a-bi, Looked-upon. Refers to the sun, one of the life symbols 
of the gens. Daughter of I’-to"-mo"-1" and Wa-to"’-i-ga-e. 

Mi’-do"-a-bi, Sun-looked-upon. Wife of Pa-hiu’-cka of the Tsi’zhu 
Wa-shta-ge gens. 

Mi’-do®-a-bi. Daughter of Mi-k’i"’-wa-da-i"-ga and Wa-xthe’- 
tho™-ba. 

Mi’-ga-sho®-i", Sun-that-travels. (In the Ho®’-ga gens of the Omaha 
tribe.) Daughter of Mi-tho’-to"-mo™-i" and Wa-to"’-i-¢a-e. 

Mo’’-ci-tse-xi, Sacred-arrow-shaft. 

Mo"’-ci-tse-xi. Wife of Mi-da’-i*-ga of the Tsi’-zhu Wa-shta-ge 


gens. 


~ 


LA FLESCHE] CHILD-NAMING RITE 155 


Ni’-ka, Person. Wife of Kshi’-zhi of the Ho"’-ga‘gens. 

Wa’-tse-wi®, Star-woman. (In the Tha’-ta-da gens of the Omaha 
tribe.) Wife of Sho®-ge-mo*-i" of the Tsi’-zhu Wa-shta-ge gens. 
Wa-xthe’-tho™-ba, Two-standards. Wife of Gthe-mo”’-zhi"-ga of 

the Tsi’-zhu Wa-shta-ge gens. 

Xu-tha’-da-wi", Good-eagle-woman. Wife of Mo"-ge-ga-be of the 

O’-po® gens. 

Xu-tha’-da-wi®. Wife of I*-shta’-mo*-ce of the I*-gtho"’-ga gens. 
Xu-tha’-da-wi. Wife of O-tho’-xa-wa-the of the Tsi’-zhu Wa-shta-ge. 
Ho’ [-n1-KA-sSuI-GA (NIGHT-PEOPLE) 

Special kinship terms and personal names of the first three sons and 
the first three daughters in a fanily of the Ho™ I-ni-ka-shi-ga gens, as 
given by Ni’-ka-tho"-ba, a member of the gens. 

SONS 
1. I™-gtho™”. Ho*-mo?-i", Moves-in-the-night. 
Kshon’-ga. Tsi’-zhu-u-thu-ha-ge, Last-in-the-order-of-the-Tsi’- 
zhu. 
3. Ka’-zhi®-ga. Ho'ga-i-ta-zhi, Not-of-the-Ho™-ga. Also Ho?’-ba- 
hiu, Day-comes. 


bo 


DAUGHTERS 


_ 


Mi’-na. Mji’-tse-xi, Mi’-na-the-favorite. 
2. Wi’-he. Ho?-wa’-k’u, Night-woman. 
3. Ci’-ge or A-gi®’-ga, E-no*’-do®-a-bi, Only-one-that-is-seen. 


OTHER NAMES 
Mae 


Cit’-dse-thi"-ge, No-tail. Refers to the red black bear, the symbol 
of the Black bear gens of the Tsi’-zhu division. (Hayes Little- 
bear.) 

Ho”’-ba-hiu, Day-comes. Refers to the passing of night, the life: 
symbol of this gens. Husband of Ho®-be’-do-ka of the Ta’ I-ni- 
ka-shi-ga gens. 

Ho"-ba-hiu. Husband of Co®-ci’-gthe of the Po"’-ka Wa-shta-ge 
gens. 

Ho’ -ga-a-ka-zhi. (Meaning obscure.) Son of Wa-zha’-zhe-mi-tse- 
xi, wife of No®-be-ci. 

Ho" -ga-a-ka-zhi. Son of Tho-ta-a-ga of the Ni’-ka-wa-ko"-da-gi 
gens, wife of Ki’-mo®-ho® of the O’-po® gens. 

Ho”’’-mo"-i", Traveling-night. (In the I®-ke’-ga-be gens of the 
Omaha tribe.) Son of Ni’-ka-tho®-ba. 

Ho”’-mo™-i". (Andrew Jackson.) 

Ni’-ka-a-ki-ba-no", Runs-to-meet-men. Also E’-zhi-ga-xthi, Slew- 
the-wrong-man. (War name.) Husband of Gthe-do®’-wi-tse-xi 
of the Ni-ka-wa-ko"-da-gi gens. 


156 THE OSAGE TRIBE [ETH. ANN. 43 


Ni’-ka-tho"-ba, Two-men. 

Pe’-dse-mo”-1", Fire-walker. Refers to the finding of the red bear, 
the life symbol of this gens. He was found walking in the night, 
a light like that of fire shining from his breast. Husband of 
We’-tsi"-thu-ga of the Ho’’-ga U-ta-no®-dsi gens. 

Sho’-dse, Smoke. Refers to the duty of this gens to light the cere- 
monial pipe. Son of Ni’-ka-a-ki-ba-no" and Gthe-do®-wi"-tse-xi. 

We’-ga-ba-zhi. (Meaning obscure.) Son of Ni/-ka-a-ki-ba-no® and 
Gthe-do®’-wi"-tse-xi. 

Xo"-dse-u-mo?-i", Walks-among-cedars. Refers to the habit of the 
bears. Husband of Xu-tha’-wi" of the Ho"’-ga gens. 


FEMALE 


E-no"’-a-bi, Only-one-seen-by-all. Refers to the sun. Wife of 
A-hiu-zhi"-e of the Tsi’-zhu Wa-shta-ge gens. 

Ho”’-do"-wa-k’u, Woman-of-the-night. 

Mi-do’’-be, Sees-the-sun. Daughter of Ni’-ka-a-ki-ba-no" and Mi’- 
tse-xi, Mi’-na-the-favorite. (In I"-ke’-ca-be gens of the Omaha 
tribe.) Wife of Tha-ciu’-e of the I’-ba-tse gens. 

Mi’-tse-xi. Wife of Gthe-do”’-mo"-ce of the Tsi’-zhu Wa-shta-ge 
gens. 

Mi’-tse-xi. Daughter of Tho’-ta-a-ca of the Ni’-ka-wa-ko™-da-gi 
gens, wife of Ki’-mo"-ho® of the O’-po® gens. 

Mi’-tse-xi. Wife of Thi-hi’-bi of the Ta’ I-ni-ka-shi-ga gens. 

Ni’-ka-shi-tsi-the. (Meaning obscure.) Wife of Chi-zhe’-wa-the of 
the Ta’ I-ni-ka-shi-ga gens. 

Wa-ca’-be-wi", Black-bear-woman. Refers to the symbol of the 
Black Bear gens of the Tsi’-zhu division. (Lucy H. Bangs.) 


The following are special kinship terms and personal names of the 
first three sons and the first three daughters in a family of this gens, 
as given by Ho®-mo?-i", a member. This man told the following 
story of the origin of this gens: 1 

When the Ho” [-ni-ka-shi-ga, People of the Night, were made they 
had fire. They wandered about upon the earth, but saw no people. 
At the beginning of day, when night had passed, they suddenly came 
upon the Tsi’-zhu Wa-no®, a warlike people. The Ho” I-ni-ka-shi-ga 
offered their services to these strangers, which were accepted. The 
Tsi’-zhu Wa-no" gave to the Ho™ I-ni-ka-shi-ga the office of Sho’-ka, 
which carried with it the duty of filling the ceremonial pipe and light- 
ing it with the mystic fire of the People of the Night. 


SONS 
1. I"-gtho". Ho?’-mo?-i", Traveling-night. 
2. Ksho?’-ga’. Sho’-dse, Smoke. Referring to the sacred fire. 
3. Ka’-zhi"-ga. Ta-ko®’-i"-ge, No-sinews. The black bear are said 
to have no sinew. 


LA FLESCHE] CHILD-NAMING RITE 157 


DAUGHTERS 


. Mi’-na. Mi’-na-the-favorite. 

Wa-ca’-be-wi®, Black-bear-woman. 

Ci’-ge. E-no"-do"-a-bi, Seen-by-all. All living creatures see 
the sun. 


(EE ST a 


OTHER NAMES 
MALE 


Ci-gthe’-wa-thi-ta, Crosses-trail. The bear in his wanderings crosses 
the trails of other animals. 

Ci-the’-dse-xo-dse, Gray-heels. 

Da’-ko?-mo"-1", Walks-as-in-fire-light. 

Ho"’-ga-thi-ka-zhi. (Meaning obscure.) 

Ho*-gthi’, Night-has-returned. 

Mo?-ko®’, Medicine. 

O-ko"’-dsi-wa-shko", Struggles-by-himself. No one to help him 
fight. 

O-pa’-stse-dse, Long-body. 

Pa-ci’, Brown-nose. 

Sha’-ge-btha-cka, Flat-hands. 

Tho’-to®-gthi-no®-zhi", Stands-upright. 

Wa-¢a’-e-wa-ko"-da-gi, Mysterious-bear. 

Wa-¢a’-e-zhi"-ga, Little-bear. 

Wa-shi"’-shto"-ga, Soft-fat. 

Wa-xa’-xa-do", Shagey-hair. 

Xo’-ga-hi"-e-go", Hair-like-badger’s. 


FEMALE 


Ho*-wa’-k’u, Night-woman. 
Mi’-zho"-cka. (Meaning obscure.) 
Ni’-ka-shi-tsi-the, Person-passes-by. 
Wa-xthe’-tho"-ba, Two-standards. 


N1i/-Ka-Wa-kON-pa-Gi (MEN or MystTERY) 


Special kinship terms and personal names of the first three sons and 
first three daughters in a family of this gens. The thunder is the 
life symbol of this gens. 

SONS 


1. I-gtho"’. Gthe-do"’-tse-ga, New-hawk. Refers to the reconse- 
cration of the hawk, the symbol of courage of the warrior. Also 
Gthe-do®-xo-e, Gray-hawk. Refers to the grayish appearance 
of the hawk when it is painted afresh at a ceremony. 

2. Ksho’’-ga. Gthe-do"-cka, White-hawk. Refers to the whitish 
appearance of the hawk when freshly painted. 


158 THE OSAGE TRIBE [ETH. ANN. 43 


3. Ka’-zhi"-ga. Ni-u"’-tsi-gthe, Rumbling-in-the-distance. Refers 
to the low rumbling of the thunder in an approaching storm. 
Also Hu’-to®-mo®-i", Roars-as-he-comes. 


DAUGHTERS 


1. Mi’-na. Gthe-do’-mi-tse-ga, New-hawk-woman. Refers to the 
reconsecration of the symbolic hawk. 

2. Wi’-he. Tho’-ta-a-ga. (Meaning obscure.) 

3. Ci’-ge. Gthe-do®’-wit-zhi"-ga, Little-hawk-woman. Refers to 
the smallest of the hawks. 


OTHER NAMES 


Mate 


A’-gthi-he-the, Returns-to-his-place. Refers to the returning of the 
symbolic hawk to its place after a ceremony. 

A’-ki-da-ga-hi-ge, Chief-protector. Title of one of the protectors of 
the chiefs. 

Ba’-ciu-to"-ga, Big-hail. 

Ce’-ca-gi-da, Returns-trotting. 

Gthe-do’-cka, White-hawk. (Ksho®-ga name.) Son of No?’-ka- 
to-ho and Xu-tha’-da-wi" of the Tsi’-zhu Wa-shta-ge gens. 

Gthe-do”-gka. Husband of Mi’-ga-sho"-i" of the Po"’-ka Wa- 
shta-ge gens. 

Gthe-do’-cgka. Son of Gthe-do®’-cka and Mi’-ga-sho"-i". 

Gthe-do’-¢gka. Son of We-to?’-ha-i"-ga and Ho"-be’-do-ka. 

Gthe-do"’-gka. Son of No?’-pe-wa-the and Ho?’-ga-wi". 

Gthe-do?’-tse-ga, New-hawk. (["-gtho"’ name.) 

Gthe-do"’-tsi-e, Hawk-passing-by. Refers to a hawk attacking its 
prey. Son of To’’-wo?-ga-she and Xu-tha’-da-wi". 

Gthi-no"’-zhi", Returns-and-stands. Refers to the return of the 
war-hawk after a suecessful attack upon the enemy. 

Ixe-no®’-xu-xe, Cracks-the-turtle-with-his-foot. 

Ke’-tha-mo®-i", Clear-day-approaching. Refers to the oncoming of 
the clear sky after a thunderstorm. 

Iki-xi’-tha-ba-zhi, Self-confident. Refers to the warlike spirit of this 
gens. 

Mi-ka’-wa-da-i"-ga, Playful-raccoon. 

Mi-ka’-zhi"-ga, Little-raccoon. 

Mi-tsiu’-zhi"-ga, Little-grizzly-bear. 

Mo"-ge’-ci, Yellow-breast. A swallow. A bird that is closely asso- 

ciated with thunderstorms. 

Mo?-xpi’-mo"-i", Traveling-cloud. (In the I?-shta’-go"-da gens of 

the Omaha tribe.) 

Ni-zhiu’-ca-ge, Violent-rain. 

Ni-zhiu’-mo®-i", Traveling-rain. 

Ni-zhiu’-to™-ga, Big-rain. 


LA FLESCHE] CHILD-NAMING RITE 159 


No*’-ka-to-ho, Blue-back. Refers to the sacred hawk whose back 
is painted blue. (In the I"-gthe’-zhi-de gens of the Omaha tribe.) 
Also, Mi-ka’-zhi"-ga. Refers to the raccoon-skin robe of this 
gens used in ceremonies. Husband of Xu-tha’-da-wi" of the 
Tsi’-zhu Wa-shta-ge gens. 

No'-pe-wa-the, Fear-inspiring. Refers to the fear inspired by the 
thunder. (In the Tha’-ta-da gens of the Omaha tribe.) Hus- 
band of Ho®-ga-wi" of the O’-po® gens. 

O-pa’-the-e. (Meaning obscure.) Saucy-calf thinks it is a valor 
name. 

Pa-thi®’-wa-xpa-thi*®, Poor-Pawnee. Refers to the killing of a half- 
starved Pawnee by an Osage. 

Pratt, Charles. Son of No"’-pe-wa-the and Ho"-ga-wi?. 

Sha’-wa-bi", Bloody-hands. Refers to the talons of a hawk. 

Shi-tho®’-dse-we-tsi", Strikes-with-the-knee. 

To"-wo-ga-she, Taker-of-towns. This man has the office of re- 
newing of the sacred hawks. Husband of Xu-tha’-da-wi" of the 
Tsi’-zhu Wa-no® gens. 

Wa-hiu’-ga-xthi, Strikes-the-bones. Valor name. 

Wa’-thu-da-ce, Crashing-sound. Refers to the thunder. 

We’-to®-ha-i"-ge. (Meaning obscure.) Husband of Ho®-be’-do-ka 
of the Ta’ I-ni-ka-shi-ga gens. 

Wa-xo’-be-zhi"-ga, Little-shrine. Refers to the small portable shrine 
containing the hawk and other symbolic articles. 

Wa-zhi?’-ni-ka, Bird-man. 

Xo’-ka, Initiator. (Not gentile name.) Husband of Gtho™-zho?-ba 
of the O’-po® gens. 

Xo?’-dse-u-mo*-i", Dwell-among-the-cedars. The thunder and the 
lightning are said to live among the cedars. 

Xu-e’-gi-da, Comes-roaring. Refers to the coming of the storm 
with roaring winds. 

Xu-e’-no"-zhi", Stands-soughing. Refers to the murmuring of the 
cedar tree as the wind passes through its branches. 

Zho”’-ga-xthi, Tree-killer. Refers to the habit of the lightning of 
striking trees. 

Zho"’-u-thi-stse-ge, Tree-splitter. Kefers to the splitting of a tree 
by lightning. 

FEMALE 

Gthe-do’’-go"-wi", White-hawk-woman. Refers to the white paint 
put upon some of the sacred hawks. Wife of Tsi’-zhu-ho"-ga of 
the Tsi’-zhu Wa-shta-ge gens. 

Gthe-do"’-mi-tse-xi, Hawk-Mi-na-the-favorite. 

Gthe-do’’-mi-tse-xi. Wife of Zhi"-ga’-wa-cga of the Ho®’-ga gens. 

Gthe-do"’-mi-tse-xi. Wife of Pi’-zhi-to®-ga of the Tho’-xe gens. 

Gthe-do”’-mi-tse-xi. Daughter of No®’-pe-wa-the and Ho”-ga-wi?. 


160 THE OSAGE TRIBE [ETH. ANN. 43 


Gthe-do"’-win, Hawk-woman. Refers to the sacred hawks. (In 
the Mo” -thi"-ka-ga-xe gens of the Omaha tribe.) 

Gthe-do"’-wi"-tse-xi, Hawk-Mi-na-the favorite. (In the Ta-pa’ of 
the Omaha tribe.) Daughter of We-to®’-ha-i"-ga and Ho®-be’- 
do-ka. 

I’"’-sho"-ba. (Meaning obscure.) Daughter of Mo*’-¢i-tse-xi of 
the I"-gtho"’-ga gens. 

Mi"-tsiu’-xa-ge. (Meaning obscure.) Wife of Mo*-ha-u-gthi" of 
the Tsi’-zhu Wa-shta-ge gens. 

Tho-ta’-a-ga. (Meaning obscure.) (In the Tha’-ta-da gens of the 
Omaha tribe.) Daughter of Wa’-ko"-ga-mo"-i" of the Pon’-ka 
Wa-shta-ge gens. 

Tho-ta’-ta-ca. Daughter of Ki-xi’-tha-ba-zhi and Mi’-co®-i". 

Tho’-ta-a-ga. Wife of Ki’-mo®-ho® of the O’-po® gens. 

Wa’-dsi-u-hi-zhi. (Meaning obscure.) Wife of Btho’-ga-hi-ge of 
the Tsi’-zhu Wa-shta-ge gens. 

- Xo"’-dse-wi", Cedar-woman. The cedar is a tree that is closely 
associated with thunder. 

Xo’-ta-wi®, Blackbird-woman. The blackbird is one of the war 
symbols of the Ni’-ka-wa-ko"-da-gi gens. Daughter of Wa’- 
ko®-ca-mo"-i" of the Po®’-ka Wa-shta-ge gens. 


THOo’-xE GENS 


Special kinship terms and personal names of the first three sons 
and the first three daughters in a family of the Tho’-xe gens, as given 


by Saucy-calf. 
SONS 


1. ["-gtho"’. Ko"-cge-wa-e. (Meaning obscure.) 

Ksho"’-ga. Hi"-ba’-sda, Sheds-his-hair. Refers to the shedding 
of hair by the buffalo. . 

3. Ka’-zhi"-ga. Tse-zhi"’-ho"-ga, Sacred-calf. 


bo 


DAUGHTERS 


1. Mina. Do?’-a-bi, Gazed-upon. Also Tho’-xe-wi", Tho’-xe- 

woman. 

Wi’-he. Pa-hiu’-thi-sho", Shaggy-head. 

3. Ci’-ge, or A-ci?’-ga. Tse-mi’-ci, Brown-buffalo-woman. Also 
Bo®-gi’-da, The-lowing-herd. Also Tse-mi’-xtsi, Real-buffalo- 
woman. 


tN 


OTHER NAMES 
MALE 
A’-ga-ha-mo?-i", Walks-outside. Refers to the bulls, that are in 
the habit of walking outside of the herd. 


A’-ga-zho", Bushy. Refers to the bushy hair on the front legs of 
the buffalo bull. 


LA FLESCHE] CHILD-NAMING RITE 161 


A’-hi"-u-ha-zhi-hi, Red-forelegs. Refers to the reddish-brown legs 
of the buffalo. 

Gi-ha’, Soles. Refers to the footprints of the buffalo. (In the 
Tha’-ta-da gens of the Omaha tribe.) 

Ci-ha’, Son of Tho’-xe-zhi"-ga and Gia’-¢o"-ba. 

Git’-dse-co-ta, Slender-tail. Refers to the slender tail of the buffalo. 

Git’-dse-wa-ko"-da, Mystic-tail. Refers to the scalps attached to 
the tail of the sacred hawk. 

Git’-dse-wa-ko"-da. Son of Tse’-ce-to"-ga and Wa/-ko"-ca-mo™-1". 

Cit’-dse-wa-ko"-da. Son of No®’-ba-mo?-thi" and Xu-tha’-mi- 
tse-Xx1. 

Cit’-dse-wa-ko"-da. Son of Mi’-ga-sho"-i", wife of Mo®’-zhi- 
¢ka-k’i"-ga-xthi. 

Ci"’-dse-zhi®-ga, Little-tail. Refers to the tail of the buffalo. 

Ci’-to"-ga, Big-feet. Refers to the great size of the buffalo’s feet. 
(In the Tha’-ta-da gens of the Omaha tribe.) 

Da’-ba-dsi®, Swollen. Refers to the wounded buffalo found dead in 
a state of decomposition. 

Do’-ba-mo?-thi", Walk-by-fours. Refers to the habit of the bulls of 
walking by fours. (In the In-ke’-ca-be gens of the Omaha tribe.) 
Husband of Mi’-ho"-ga of the Tsi-’zhu Wa-no” gens. 

Do’-ba-mo?-thi®. Son of Tho’-xe-zhi"-ga and Gia’-go"-ba. 

Fletcher, Francis. Son of Tho’-xe-zhi"-ga and Mi’-¢o"-e. 

Ga-dsi®’-¢thi-tho", Crosses. Refers to the hungry calf that runs in 
front of its mother to stop her. (In the I"-ke’-ca-be gens of the 
Omaha tribe.) 

Gthe-do®’-stse-dse, Long-hawk. Refers to the long scalp locks 
attached to the sacred hawks. Son of Tho’-xe-zhi"-ga and Gia’- 
co"-ba. 

He-ba’-to®-he, Stubby-horns. Refers to the old bull who had worn 
his horns down to stumps. 

Hiu’-gthe-to"-ga, Big-legs. Refers to the great size of the legs of the 
buffalo bull. 

Hi*-¢i’-mo*-i", Brown-hair-walker. Refers to the brown color of the 
calf. Also Ci-ha, Soles. 

I’-hi®-u-ba-do", Pointed-beard. Refers to the beard of the buffalo. 

I’-shka-da-bi, Playful. Refers to the sport afforded the hunter by 
the herds of buffalo. (In the I"-ke’-ca-be gens of the Omaha 
tribe.) 

I-tha’-no"-ga, Head-them-off. Refers to the heading off of the 
buffalo trying to escape the hunter. 

I’-wa-shko", Dependable. Valor name. A man returned from the 
warpath discouraged. On approaching the village he heard the 
Herald singing his praises. He went back, attacked the enemy, 
and won a big victory. Also Sho™-ha-u-ki-pa-tse, Wolf-robe. He 
thought a great deal of this robe, but when he attacked the enemy 
he threw it away and lost it. These two names the warrior won in 
this fight. 


162 THE OSAGE TRIBE [ETH. ANN. 43 


Ki-no’’-do", Springs-forth. Valor name. Also Tse-mo"’-gi-u-e. 
(Meaning obscure.) Son of Mi’-ho"-ga of the Tsi-’zhu Wa-no” 
gens. 

Louis. Son of Pa-ci’-do-ba and Mi’-co?-e. 

Mi"’-dse-ko", Bow-string. The bow-string is made of buffalo sinew 
and is of great value to the hunter and warrior. Son of Tse-do’- 
a-to™-ga and Hi"’-i-ki-a-bi. 

Mo®-ga’-shu-dse or Mo"-ga’-shu-e, Dust-makers. Refers to the dust 
raised by the herds of buffalo. Also Pe’-zhe-u-tha-ha, Grass- 
clings-to-him. Husband of Wa-to"’-i-ca-e of the Ta’ I-ni-ka-shi-ga 
gens. 

Mo™i"’-gthe-do", Walks-home. Son of Tse-do’-a-to™-ga and Hi®-i- 
ki-a-bi. 

Mo*-zho"’-u-ga-sho", Wanderer. Refers to the buffalo that roams 
over the land. 

Ni-ga’-xu-e, Koaring-waters. Refers to the waters disturbed by a 
herd of buffalo crossing a stream. (In the I"-ke’-Ga-be gens of the 
Omaha tribe.) 

No™-ba’-mo*-thi", Two-walking. Refers to two buffalo walking side 
by side. (In the Tha’-ta-da gens of the Omaha tribe.) Husband 
of Xu-tha’-mi-tse-xi of the Ho”’-ga gens. 

No"’-ka-a-ba-zha-ta, Straddles-the-back. Refers to the packing of 
the buffalo meat on the back of the horse by the hunter. 

No" -pe-wa-the, Fear-inspiring. This name is used by both this and 
the Ni-ka-wa-ko"-da-gi gens. (In the Tha’-ta-da gens of the 
Omaha tribe.) 

No™-zhi"’-tsi-e, Rises-suddenly. Refers to the alertness of the 
buffalo. 

O”’-be-cu-zhi"-ga, Small-hips. Refers to the smallness of the hips of 
the buffalo. 

Pa-ci-do-ba, Four-hills. Refers to the descent of a herd of buffalo 
from a hilltop in four lines. (In the Ko®’-ce gens of the Omaha 
tribe.) Husband of Wa-zha’-zhe-mi-tse-xi of the Ta’ I-ni-ka-shi-ga 
gens. 

Pa-¢i’-do-ba. Husband of Mi’-co"-e of the Ho"’-ga gens. 

Pa’-ta-hi™-shku-e, Hairy-head. Refers to the hairy head of the 
buffalo. 

Pe’-zhe-a-tse, Grass-eater. Refers to the eating of grass by the 
buffalo. 

Pi’-zhi-gthi-no"-zhi", Returns-to-fight. Refers to the enraged bull 
standing to fight the hunter. 

Pi’-zhi-to"-ga, Big-bad-one. Refers to the big bull that is always 
ready to fight. Husband of Gthe-do"’-mi-tse-xi of the Ni-’ka-wa- 
ko"-da-gi gens. 

Pi’-zhi-to"-ga, Husband of Mary of the O’-po® gens. 


LA FLESCHE] CHILD-NAMING RITE 163 


Sha’-be-no"-zhi", Stands-dark. The lone buffalo standing still 
against the horizon. (In the Ho"’-ga gens of the Omaha tribe.) 
The’-ce-xa-ga, Rough-tongue. The tongue of the buffalo is rough. 
Thi-xa’-ba-zhi, Not-chased. Refers to the little calf the hunter 

allows to escape. 

Thi-xa’-bi-a-ki-zhi®, Thinks-himself-chased. Refers to the fleeing 
of a buffalo even when he is not pursued by the hunter. 

Tho*’-dse-to"-ga, Big-heart. 

Tho’-xe-ga-hi-ge, Tho-xe-chief. 

Tho’-xe-wa-ko"-da, The-mystic-Tho-xe. 

Tho’-xe-zhi"-ga, Young-Tho-xe. Also Wa-to®’-i®-ki-the, Comes-to- 
view. (A Mi-k’i?’ name.) Refers to the new moon. Husband of 
Mi’-co"-e of the Wa-ca’-be gens. 

Tho’-xe-zhi"-ga. Husband of Gia’-co"-ba of the Po™’-ka Wa-shta-ge 
gens. 

Tho’-xe-wa-da-i"-ga, Mischievous-Tho-xe. 

Tse’-ce-to"-ga, Big-belly. Refers to the great size of the bull. 
Husband of Wa’-ko"-ga-mo"-i" of the Po®’-ka Wa-shta-ge gens. 
Tse-ci®’-dse, Buffalo-tail. (The name of a gens in the Omaha tribe.) 

Tse-do’-a-mo"-i", Walking-bull. 

Tse-do’-a-to"-ga, Big-bull. Husband of Hi®’-i-ki-a-bi of the Tsi’-zhu 
Wa-shta-ge gens. 

Tse-do’-a-zhi"-ga, Little-bull. (In the Tse-ci"’-dse gens of the 
Omaha tribe.) 

Tse-do’-ga, Buffalo-bull. (In the Ho"’-ga gens of the Omaha tribe.) 

Tse-mo”’-gi-the. (Meaning obscure.) 

Tse-pa’-zhi®-ga, Little-buffalo-head. Husband of Wa-¢a’-be-wa-k’u 
of the Wa-¢a’-be gens. 

Tse’-thi-tsi, Buffalo-ribs. (In the Tha’-ta-da gens of the Omaha 
tribe.) 

Tse-zhi"’-ga-wa-da-i"-ga, Playful-calf. Refers to the playfulness of 
the buffalo calf. Akso Xa-ge’-wa-the, Makes-them-weep. (In the 
IKko"’-ce gens of the Omaha tribe.) 

U-ga’-ha-xpa, Bushy-head. 

U-ko"’-dsi-no"-zhi", Stands-alone. Refers to the solitary buffalo that 
stands alone, apart from the herd. 

U-mi’-zhe, Bedding. Refers to the use of the buffalo hide for 
bedding. 

U-ki’-pa-to", Rolls-himself. Refers to the rolling of the buffalo on 
the ground. (In the I"-gthe’-zhi-de gens of the Omaha tribe.) 

U-tha’-ga-bi, Famed. Valor name. 

Wa-no"’-ge, Stampede. Refers to the stampeding of a buffalo herd. 

Wa/’-stse-ge, Strip-of-meat. 

Wa’-u-wi-ci, Jumper. Refers to the leaps of the buffalo when 
charging on the hunter. 

We’-zhi-u-gi-pi, Trench-full. Refers to the fullness of the fire trench 
used in jerking meat. 


164 THE OSAGE TRIBE [eTH. ANN. 43 


FEMALE 


Bo*-giu’-da, Lowing. Refers to the lowing of the herd as heard in 
the distance. 

Bo*-giu’-da, same as above. Daughter of Tse-do’-a-to"-ga, this 
gens, and Hi"’i-ki-a-bi of the Tsi’-zhu Wa-shta-ge gens. 

Bo*-giu-da, same as above. Wife of Ko"’-cge-ho"-ga of the Ho"-ga 
U-ta-no"-dsi gens. 

Do"’-a-bi, Gazed-upon. Name applied to first daughter. 

Do"-a-bi, same as above. Wife of Mi’-da-i"-ga of the Tsi’-zhu 
Wa-shta-ge gens. 

Do"-a-bi, same as above. Wife of Wa-zhi"’-ga-ca-be of the Tsi’-zhu 
Wa-shta-ge gens. 

I’-to"-mo"™-i", meaning uncertain. A Mi’k’i" name. Daughter of 
Tho’-xe-zhi*-ga, this gens, and Mi’-¢i"-e of the Wa-ca’-be gens. 
I’-to"-wo"-gtho"-bi, One-for-whom-villages-are-built. Daughter of 
Tse-pa’-zhi"-ga, this gens, and Wa-¢a’-be wa-k’o of the Wa-ca-be 

gens. 

Kki’-o, wounded. Wife of Ni’-ka-i-ci-wa-the of the Tsi’-zhu Wa-no" 
gens. 

Ni’-ka-a-ga, meaning uncertain. 

Ni’-ka-a-ca, wife of Ho-wa’-ca-e of the Tsi’-zhu Wa-shta-ge gens. 

Ni’-ko"-a-ca, daughter of Tse-ce-to"-ga, this gens, and Wa/’-ko" 
mo"-i" of the Po"’-ka Wa-shta-ge gens. 

Pa-hiu’-thi-sho", Shaggy-head. Name of second daughter in the gens, 

Pa-hiu’-thi-sho", same as above. Daughter of Pa-ci’-do-ba, this 
gens, and Mi’-co"-e of the Ho®-ga gens. 

Tho’-xe-wi", Tho’-xe-woman. 

Tse-co"’-wi", White-buffalo-woman. Wife of To®’-wo®-i-hi of the 
Tsi-zhu Wa-shta-ge gens. Appears in Ho®’-ga gens of Omaha 
tribe. 

Tse-co"’-wi", same as above. Daughter of Tho’-xe-zhi"-ga, this 
gens, and Gia’-co"-ba of the Po"’-ka Wa-shta-ge gens. 

Tse’-ho™-ga-wi", Sacred-buffalo-woman. Daughter of Tse-do-a- 
to™-ga, this gens, and Hi?’-1-ki-a-bi of the Tsi’-zhu Wa-shta-ge gens. 

Tse-i’/-ko"-tha, meaning uncertain. 

Tse-mi’-¢i, Brown-buffalo-woman. Name of third daughter in gens. 

Tse-mi’-ci, daughter of Hi"-¢i’-mo*-i", this gens. 

Tse-mi-¢i, same as above. Daughter of Tho’-xe-zhi"-ga, this gens, 
and Gia’-co"-ba of the Po"’-ka Wa-shta-ge gens. 

Tse-wi’-ho"-ga, Buffalo-sacred-cow. Wife of Ho®’-ga-tha-ghti® of 
the Ho®’-ga gens. 

Tse-mi’-xtsi, Red-buffalo-woman. Wife of Tsi’-zhu-zhit-ga of the 
Tsi’-zhu Wa-shta-ge gens. 

Wa-shi"-wi", Fat-woman. Daughter of Pa-ci’-do-ba, this gens, and 
Mi-co"-e of the Ho*’-ga gens. 


WAWENOCK MYTH TEXTS FROM MAINE 


BY 


FRANK G. SPECK 


The texts are published with the permission of the Division 
of Anthropology, National Museum of Canada 


165 


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MP rivec(y (Ae Ds abyy Wit at fi oN -cé-o"-we of tie Hat ga 
brde-s allel tases > : 
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i] poll an) @& alave Vile ou Piet t= be os. af Min {hy 
Wash leave a) , 
Dia *‘om bi eaiid ne abe Wie oP Waw ki vane Me ae Tei -ahi 
W fea) bust ru 
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Phe |, ma PY) he | ' Poe whows ileal ' art 
y ; mo pre, ood Wega’ dm Washo of Tie 
ALAM MOM XAT HTM AIO w 
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ra WK ara PTE 
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Weer? ate Ty? i detaches REA TEES inne 
A (0 Whoa)? Sot opeest ht Tite S_ualiendiad We 
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CONTENTS 


Introduction__-__-~- ee 
IBhoneticw Ote ee 2a 4s eee a eee ak ese cee eee a See 
Glos bemth emlrans Orin cr aese eset = een es cee een ee ee 
Gluskabe’ creates himself and competes with the Creator__________ 
The Turtle insults the chief of the Birds; Gluskebe’ helps him to 
escape; mountains are created; and again Turtle escapes by 
getting his captors to throw him into the water, but is finally 

ite mentees aan eerste eee meester ee See ae 
Gluskabe’ becomes angry with the birch tree and marks it for life___ 
Gluskebe’ the Transformer (free translation) _____-__----------------- 
How a hunter encountered Bmule’, visited his country and obtained a 
| OOTY OY, Ea eR en a a a et Rea ee SY ag Sa 
How a hunter encountered Bmule’, visited his country and obtained a 
boonks (ireevtransla ton) pee ee ee ee ee ee eee 
MheoriginesnGyuse! Ob WwaMl pune aes Seen Sey ee eee 
The origin and use of wampum (free translation) ____------------------ 
MennenockiGninikin oison ghee = see = == een = ne eee ae ee ee eS 
ind Gx es Se ee ey eee ee ae ane ee eae ae eee a 


ILLUSTRATION 


Pirate 13. Frangois Neptune, the last speaker of the Wawenock dialect__ 
167 


169 


LL 


90 Rei eh ehiy'T wlagn lite i fiatewy ate, 
nwt AL AHA VWetnn, alt nie bad aera healt el 


eT“aTvoD 


a 


stent) Gilt Hlket aedlahamde daria Ae 
1? caatdl opto) “oolg donate vetivtch ilY ker Wine OY wilamel 


aT rr Fh die Niemen Auris wll ahtbw O'na eantovod ‘ake aut 

/ = Lmidleoet eel) sauwiliaad? af} gla 

Rodin tede> tinm. wafer, til tovdtedyy « Solana bewtanione wail @ ; 

é: = => 

6 bantedly ik Oneal darkly Adumet ‘Dare ite ney 0 geet _ 
: -  (aolralsianst wth) thik 

setae Weer Doak abet aT 


\eersldmeevnrTé den) ccxumqerrem thy oruil heal athe 
/ i. ae Porth ns cone 


AWTAAT AM LAL 
SANE dee il Oy eile ead aii one au rit A aces, 


1p) 


(ZI6L) MOONAMVM SO YSxHVAdS LSVI SHL ‘SNNLdSN SIOONVWHS 


€L 3LV1d LYOd35Y IVANNY GYIHL-ALYOS 


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ADOTONHLA NVOIYAWY 40 Nvaung 


WAWENOCK MYTH TEXTS FROM MAINE 


By Frank G. Speck 


INTRODUCTION 


It is one of the laments of ethnology that the smaller tribes of the 
northern coast of New England faded from the scene of history 
before we were able to grasp the content of their languages and 
culture. At this late day practically all have dwindled below the 
power of retaining the memory of their own institutions—their link 
with the past. Nevertheless, some few groups along the coast have 
maintained existence in one form or another down to the present. 
In regions somewhat more remote, the tribes of the Wabanaki group, 
hovering within the shelter of the northeastern wilderness, success- 
fully struggled through the trials of the transition period, preserved 
their oral inheritance, and even, to a considerable degree, the 
practices of their early culture. Here on native soil still dwell 
the Penobscot and Passamaquoddy. On the western and southern 
boundaries of Maine the Wabanaki bands escaped extinction only 
by fleeing to Canada, where their descendants now live at the 
village of St. Francis. Of the tribal names included in this group, 
however, one in particular, the Wawenock, has long been reckoned 
among the obsolete, though several times the suggestion had 
appeared in print that the Indians residing at Becancour, Province 
of Quebec, might be its survivors. In 1912 my interest in possi- 
bilities of the sort culminated in the intention to follow up this 
source myself. The results were extremely gratifying, for during 
the winter’s visit traces were uncovered of those eternal values of 
native language and tradition, which happily were still preserved 
in the memory of Francois Neptune (pl. 13), one of the Wawenock 
men. My object in the following pages is to present part of the 
literary material obtained from him, to which I have prefixed a 
sketch of the tribe’s history. 

The proper name of the tribe is, however, Wali'na’kiak, ‘People of 
the Bay country.”’' The term is current among the Wawenock sur- 
vivors of to-day, as well as among their neighbors and former allies, 
the affiliated tribes originally from southern Maine, which now 
constitute the St. Francis Abenaki. 


1J. A. Maurault, Histoire des Abenakis, Quebec, 1866, p. vu, gives Solinak as the native name of 
Becancour, offering his idea of its meaning as ‘“‘river which makes many detours.” 


19078°—28——12 169 


170 WAWENOCK MYTH TEXTS FROM MAINE (ETH. ANN. 43 


Notwithstanding the fact that we have nowhere any definite 
information on the exact boundaries of the Wawenock in their old 
home, it is evident from Penobscot sources that the Wawenock ter- 
ritory began where the Penobscot family claims” ended, a short 
distance west of the waters of Penobscot Bay. This would give the 
Wawenock the environs of St. George’s Harbor and River, and all 
the intervening coast as far as the mouth of Kennebec River, since 
the latter is mentioned as their western boundary. A difficulty con- 
fronts us, however, when we try to determine how far northward into 
the interior the Wawenock claims extended. From geographical 
considerations, since the region which is typical of the coast extends 
inland about 30 or 40 miles, we might infer that the hunting grounds 
of the tribe extended at least as far. The additional fact that the 
Penobscot territory spread out westward as we go toward the interior, 
and that they knew the Norridgewock and Aroosaguntacook as their 
immediate western neighbors, would then leave the general tract 
from the headwaters of St. Georges, Medomac, Damariscotta and 
Sheepscot Rivers and Togus Stream, all east of the Kennebec River, 
and southward to the coast, to be regarded as Wawenock territory. 
The Wawenock have been already definitely assigned to the Sheep- 
scot and Pemaquid,’ which would seem to have been at about the 
center of their habitat. That their territory was also known as 
Sagadahock (Sankede’tak, Penobscot) is shown by a statement giving 
different local names to parts of the Kennebec River—names which 
corresponded more or less to the names of local bands—as follows: 
“Aransoak, Orantsoak,t Kennebec River from the lake (Moosehead 
Lake) to Norridgewock. Below Skowhegan it was called Canebas or 
Kenebas * to Merrymeeting Bay, thence to the sea, Sagadahock.”’ ° 


2 These were the Penobscot families of Mitchell (Lobster) and Susup (Crab), who held the immediate 
shores and surroundings of Penobscot Bay. 

3 Maine Historical Society Collections, Vol. IV, p. 96, 1858. “The Abnaquies occupied country between 
Penobscot Bay and Piscataquis River and were divided into four principal tribes, viz, (1) the Sokokis on 
the Saco River, (2) the Anasagunticook on the Androscoggin, (3) the Carribas or Kenabes on the Kennebec, 
(4) the Wawenocks on the Sheepscot, Pemaquid, etc.” 

4 Norridgewock, Nale’djowak, ‘“‘ Rapids up the river” (Penobscot); Nawedzwa’ki (St. Francis Abenaki) ; 
Nawi’‘djawak (Malecite), Nashwaak River, N. B.; and alsowhat may be evidently another form of the 
name Newichewanock in New Hampshire. The proper name for the bandis Naladjwa’kiak (Penobscot), 
Nawadzowakia’k (St. Francis). A. E. Kendall (Travels through the Northern Partsof the United States 
in 1807-8, Vol. III, N. Y., 1809) gives the term as “‘ Nanrantawacs’’ (p. 52), which he says implies “‘still 
water between two places at which the current is rapid.’ J. D. Prince (Some Passamaquoddy Docu- 
ments, Annals New York Academy of Science, XI, no. 15, 1898, p. 376) translates nanrantsouack as 
“stretch of still water.” 

5 Kwuni'begw ‘Long water’ (Penobscot). The form of the proper name would be Kwun‘i'begwiak 
“people of the long water,’ but we do not encounter this in the documents. Maurault (op. cit., p.1v and 
89) has an interesting and very probable opinion on this term. He suggests as an origin Kanibesek, “qui 
conduit au lac,’ chaque année au temps de la grande chasse de l’hiver les Canibas se rendaient en grande 
nombre au “lac A loriginal”” (Moosehead Lake) en suivant la rivitre Kénébec. C’est pour cela qu’ils 
appelaient cette rivicre ‘le chemin qui conduit au lac.” 

6 Sankade’tak, ‘where the river flows out’? (Penobscot). See also Father Rasles (Jesuit Relations, 
1716-27, vol. 67, p. 197), Sankderank. Kendall, who traveled this country in 1807 (E. A. Kendall, op. cit., 
pp. 143-144), gives the same names Schunkadarunk and Zaughe’darankiac and translates them correctly 
as “mouth of the river” and “people of the mouth of the river.’’ Maurauli (op. cit., p. 77) differs from 
others in giving the form “sakkadaguk” A l’endroit 6u le terrain est plat et uni.’ The proper name 
Sankedelawiak, “people of where the river flows out,” is known among the Penobscot to-day and has 
been frequently used by authors in referring to Indians at the mouth of the Kennebee and Androscoggin 
Rivers, or better, as Kendall states, to “‘the people of the common mouth of Kennebec and Amariscoggin, 
that is the Sagahoc of the early colonists.’’ (Kendall, op. cit., vol. 1, p. 144.) 


SPECK] INTRODUCTION 171 


Bearing upon this is the fact that part of the St. Francis band 
residing near Durham, Province of Quebec, until recently preserved 
the local name kwon‘a’’mwiak, “long point people.” This has been 
thought to be possibly connected with the term just given. Joseph 
Laurent™ assigns the same name (Kwanahdémoik) to Durham and 
gives the meaning “where the turn of the river makes a long point.’’ 
It is evidently, however, a later name acquired by these St. Francis 
families after they had settled at Durham. 

In ancient times the tribes on the coast of Maine extended into the 
interior, but were more or less locally identified with the mouths of the 
rivers and the large bays. The Wawenock were then located south- 
west of the Penobscot, whose proper territory on the coast only sur- 
rounded Penobscot Bay. According to tradition among the Penobscot, 
their nearest relatives, the Wawenock, as we shall henceforth call them 
on preferred authority,’ are definitely remembered as Wali ’naki ak, 
“People of the bay country,”’ because they were located on the shores 
and in the country back of what is now known as Sagadahoc. 
This country lies southwest of Penobscot Bay and includes a number 
of smaller bays from St. George’s Bay, in Knox County, westward 
to the mouth of the Kennebec River, embracing Lincoln and part of 
Sagadahoc Counties. The Penobscot also refer to the inhabitants 
of this region as Sankedeta’wiak, ‘‘ People of the mouth of the river” 
(Sagadahoc), the term being evidently another name for the Wawe- 
nock. At the present time, not having held any contact with the 
Wawenock since their removal to Canada early in the eighteenth 
century, they know the tribe only by name. There is some evidence, 
however, in one of the family names, Neptune, which occurs among 
both the Penobscot and Wawenock, that during this period some of 
the latter may have joined the Penobscot or vice versa. 

From these sources we can derive a fairly definite idea of the 
Wawenock habitat and also two of the tribal synonyms.’ Sagada- 
hoe seems to have been a commonly used designation for both the 
country and people. 

In the matter of the first European contact with the tribe it is 
probable that Captain Waymouth in 1609, when he encountered 
the Indians while riding at anchor off the coast of Maine, in what 


6a New Familiar Abenakis and English Dialogues, Quebec, 1884, p. 210. 

7 Various spellings for the tribal name have been given at different times by different authors, occasion. 
ally even in the same work. Among these occur such forms as Weweenock, Wewoonock, Wewenock, 
Wewonock; the differences being evidently due to illegible handwriting in the manuscripts and to the 
usual whims of orthography. 

8 It seems a bit strange in passing along over the literature of this region to note that Maurault, who seems 
to have known Wabanaki history and ethnology very well, did not mention anything of the term Wawe- 
nock in his chapter on the establishment of the Abenaki at Becancour. (Maurault, op. cit.,chap.7.) He 
does, however, say that the Indians at Becancour were Abenaki and Sokokis who came previously from 
Damisokantik, which term he correctly derives from Namesokantsik, ‘‘place where there are many fish,’’ 
later changed to Megantic, the present name of a large lake near the Canadian boundary. It may be re- 
marked that tradition supports this assertion, for the Wawenock informant, Francois Neptune, says that 
his grandmother knew that some of her people came from there, and that the families at Becancour formerly 
had hunting grounds there. 


We WAWENOCK MYTH TEXTS FROM MAINE [ETH. ANN. 13 


is now thought to be George’s Harbor, encountered men of the 
Wawenock. The chances are, however, about even that they were 
Wawenock or Penobscot. We may assume in either case, neverthe- 
less, that some of the descriptions, which the scribe of the expedition, 
James Rosier, left us, refer to the Wawenock, because subsequently 
during his sojourn in the neighborhood he met a great many natives, 
concerning some of whom he has given considerable information.® 

Subsequent historical literature contains nothing, so far as I could 
find, until about a century later when the Wabanaki tribes of Maine 
had become hostile to the English colonists in Massachusetts. Father 
Rasles, the Jesuit missionary who took charge of a mission in 1690, 
founded at Norridgewock several years before, mentions the tribe as 
the Warinakiens.’” An estimate for this year states that the Sheepscot 
(a local name for the Wawenock) had 150 men and the Pemaquid 
100." The Wawenock were one of the tribes to be represented in 
the mission at Norridgewock, which was some 50 miles from the 
heart of their country.” During this period the Wawenock appear 
to have gradually drifted northward toward the interior, probably in 
order to associate more closely with the Christian proselytes of the 
Norridgewock and Aroosaguntacook.' 

Mention is made of a withdrawal of some of the Indians in 1713 to 
Becancour, Province of Quebec, which probably refers to the Wawe- 
nock.'* Another notice, dated 1717, gives under the name of Wawe- 
nock, a total of 15 men; the same source stating that in 1726 those at 
“‘Sheepeut”’ numbered 3 and at ‘‘Pemaquid” 10.% 

As regards the mission at Norridgewock, Father Rasles ‘was 
accused of attaching the tribes so warmly to the French cause that 
they soon became regarded as dangerous enemies of the English 
colonists. In 1724 an expedition was sent against the Norridgewock, 
which resulted in the destruction of their village, the dispersion of the 
tribe, and the death of Rasles.!® 

Much has been written, both by English and French historians, 
showing that Father Rasles was murdered and mutilated by the 
English in this unfortunate massacre,” but another version of the 


°A True Relation of the Voyage of Captain George Waymouth (1609), By James Rosier, p. 67 et seq. 
(Early English and French Voyages (1534-1608) in Original Narratives of Early American History.) 

10 Mass. Hist. Soc. Colls., 2d ser., Vol. VIII, p. 263 (1819). 

11 New England Historical and Genealogical Register, 1866, p. 9. 

12 Rasles, in a letter to his brother written at Norridgewock in 1723 (Jesuit Relations, 1716-1727, vol. 67, 
pp. 183-195), speaks of a tribe of ‘‘ Amalingans,’’ who evidently lived near the sea, whom heconverted. Isit 
possible that he meant the ‘‘ Warinakiens ’’? 

13 That the Indians at the mouth of Kennebec River were not always on the best of terms with the bands 
up river appears from a reference in Jesuit Relations for 1652, quoted by Maurault (op. cit., p. 8), saying that 
the latter had been on the point of declaring war on them. 

14 Handbook of American Indians, Bull. 30, Bur. Amer. Ethn., part 1, p. 881. 

18 New England Historical and Genealogical Register, 1866, p. 9. 

16 Handbook of American Indians, Bull. 30, Bur. Amer. Ethn., part 2, p. 83. 

17 The original account of this event is by Father de la Chasse, Quebec, 1724, ef. Jesuit Relations, 1716-1727, 
vol. 67, pp. 231-238. Maurault (op. cit., pp. 403-404) also gives an account of the same based on Charlevoix, 
Histoire Général de la Nouvelle France, vol. iv, pp. 120-121, and Bancroft, History of the United States, 
vol. ii, p. 122, and Chiétien Le Clereq, “First Establishment of the Faith in New France,’’ translated 
by J. G. Shea, New York, 1881. 


SPECK] INTRODUCTION 173 


affair is related by the Wawenock informant. In this it is claimed 
that Rasles secretly betrayed the mission to the English.'® 

After this unfortunate event the Wawenock who still dwelt there 
moved from Norridgewock with their relatives, the Aroosagunta- 
cook ® allies, who became known thereafter as the St. Francis Abe- 
naki. The Wawenock never became so thoroughly incorporated 
with the St. Francis Indians as to lose their identity as did the other 
bands from southern Maine. They did, however, share in the 
general term Abenaki, and were designated in later accounts as the 
Abenaki of Becancour. 

According to their own traditions of the removal,” the Wawenock 
informant says, they reached the St. Lawrence River opposite the 
mouth of St. Maurice River, having probably come down the St. 
Francis River from the south. The place is known in Wawenock 
as Noda’wangank, “Place of the dance.” The exiles, who were 
of course obliged to recognize the territorial hunting rights of the 
Algonquin proprietors,” are said to have asked if they could hunt 
with them. In response, it is claimed, the Algonquin gave the 
Abenaki a concession extending 2 leagues above Three Rivers, down 
to the St. Lawrence to the mouth of a river on the south side where 
there is an island called Matasy’, a corruption of the name of the 
Seigneur Montesson who held the title to it.2* There the Wawenock 
separated from the Abenaki allies and located on what is now Becan- 
cour River. Maurault * says that in the move of 1679 the Sokoki 
(Sako’ki'ak ‘‘Saco River people’) in part settled at Becancour.” 


18 The legend runs as follows: When the English came to Norridgewock the French priest sold the Indians 
to the English. The English gave him a bag of gold and they promised that he should not be killed when 
the attack was made. On that day he called the Indians into the church, but one of the old women (the 
Malecite call her Pukdji’/nskwes’) warned them not to go, asshe had had a presentiment of trouble. Her 
folks riduculed her, saying that she was silly with old age. When they had gathered in the church the 
English attacked and the old woman was the only one to escape, taking with her her grandchild on a cradle 
board and swimming Kennebec River. The rest of the people were killed. - During the massacre one of the 
Indians tomahawked or shot Rasles in revenge. The same Story, strange to say, is well known among the 
Penobscot and the Malecite. Among the Penobscot there are supposed descendants of this grandchild, 
whose name was Bamzi', according to an historical legend. 

19 The original form of this term is alsiga’ntegwi'ak, for which the following three meanings, depending 
upon the translation of the first two syllables, have been assigned by different authorities. The Indians 
of St. Francis, the Aroosaguntacook themselves, suggest in explanation (1) ‘‘ people of the river abounding 
in grass,’ deriving the first part of the term from a’lsial, “river grasses,’’ and -gan, ‘‘abundance of,’’ and 
(2) “‘ people of the river abounding in shells,” from als, ‘‘ mollusk shell.’’ The related Penobscot generally 
render the name (3) ‘‘ people of the empty house river,’’ taking alsigan to mean ‘‘empty house.” There 
seems to be on etymological grounds about equal reason for all the suggestions, so far as can be shown. 
Different writers, according to their extent of knowledge or opinion on the matter, have favored one or 
the other of these interpretations. For instance, Maurault (op. cit., pp. 272-273 and p. vm) inclines to 
interpretation (1). Prof. J. D. Prince (American Anthropologist, n. s. Vol. IV, p. 17 (1902)) favors the 
third, and quotes Gill (Notes sur les Vieux Manuscrits Abenakis, Montreal, 1866, p. 13) as showing the 
same opinion. The second interpretation receives favor from Joseph Laurent (Lola), ‘‘ New Familiar 
Abenakis and English Dialogues,’’ Quebec, 1884, p. 206. 

* Maurault (op. cit., p. 284) states that the Indians first began their settlement at Becancour as early 
as 1680. 

1 Our informant, Franc¢ois Neptune, says that the site is near the railroad bridge at Three Rivers. 

23 Maurault (op. cit., pp. 109-112) speaks of friendly relations existing between the Algonquins and the 
Wabanaki tribes as early as 1613. 

*% Maurault (op. cit., p. 290) mentions the same and has something to say about the identity of the 
owner of the name. 

*% Op. cit., p. 174. 

% Kendall (op. cit., pp. 143-144) also states that Sakokiak settled at Becancour. 


174 WAWENOCK MYTH TEXTS FROM MAINE [ETH. ANN. 43 


They evidently played a considerable part in the Indian wars that 
devastated southern Maine at this time, and in 1726, when the first 
serious attempt was made by the Massachusetts government to 
secure peace, the Wawenock receive frequent mention in the records 
of the proceedings. At the treaty of Falmouth, Casco Bay, in 1726, 
before Gov. W. Dummer, of Massachusetts, “‘ Wenemovet answered 
that they had full power to act for them (the Norridgewock) and for 
the Wewenocks and for the ‘Arresuguntenecks’ and (St.) Frangois.”’ ” 

In speaking of Governor Dummer’s treaty, the “ Norridgwocks, 
St. Frangois, and Wowenock Indians” are again mentioned as being 
in Canada, whither the bulk of the allies must have moved by this 
year (1726).** Also Loron,” a Penobscot chief, explained to the 
Governor how he was entitled to make peace for the ‘‘ Norrigwock, 
St. Frangois, and Wowenocks,’’ who were not present at the treaty, 
by reason of having received a wampum belt from them empowering 
the Penobscot to speak in their behalf.*°  Loron also said that the 
Norridgewock Indians were scattered among the ‘‘Arresaguntecook”’ 
Wewonock or St. Francois tribes.*! It is interesting to observe the 
names of some of the native treaty delegates in these accounts 
because some of them have survived in the tribe until the present day, 
as we shall see later. They also have some ethnological value. It 
seems that, owing to the absence of some of the tribes from the occa- 
sion of the first treaty in 1726, it became necessary to hold another 
the following year to ratify it. Accordingly in the conference of 
that year (1727) held again at Falmouth, the following sachems sub- 
scribed to the ratification of the treaty made through the Penobscot 
in the year preceding. ‘‘Toxeus,” Sagamore of Nerridgawock, 
Ausummowett,* Sagamore of Arresaguntacook, Woosszurraboonet,** 
Sagamore of Wowenock” are mentioned.® Later again we learn of 
“Memmadgeen and. Woosszaurraboonet, Captains and Councillors, 
two of the chiefs of the Wowenock Tribe and delegated by them, 
accompanied by Auwemmonett, the chief sachem’s son, Wenerramett, 
Paterramett,® Saawerramet, Quinoise,* chiefs and others of the said 
tribe of Wowenock.”” The conference was attended by ‘40 Nerridga- 


*# Mass. Hist. Soc. Coll., 4th ser., Vol. V, 353 (1861). 

28 Tbid., p. 365. 

2 This is from the French Laurent, its Indian form being Lola among the St. Francis and Penobscot, 
where it is still a family surname. 

30 Mass. Hist. Soe. Coll., 4th ser., Vol. V (1861), pp. 386, 387. 

31 Ibid., p. 390. 

32 Toxus (Taksu’s) was until lately represented among the family patronyms of the St. Francis people. 

33 This name may be the same as Wasimemet, Wasawdnemet, which still survives as a family name at 
St. Francis, where it is thought to mean, “He talks against some one.” 

% For a supposition as to the later identity of the name among the Wawenock themselves, see p. 176 of 
this paper. 

35 Maine Hist. Soc. Coll., vol. mi (1853), p. 411. 

36 See also p. 176. 

% Maine Hist. Soc Coll., vol. m (1853), p. 412. Possibly the French rendering of Kwun‘a’was, 
“Long Hair,’’ a personal name in Penobscot mythology (F. G. Speck, Penobscot Transformer ‘Texts, 
International Journal of American Linguistics, vol. 1, no. 3, 1918, p. 188). 


SPECK] INTRODUCTION 175 


wocks and 15 Wawenocks.” * The fact that these tribal groups were 
fairly independent politically is shown by their desire to have ‘‘sepa- 
rate seals of the treaty,’ one for each tribe. Some more Wawe- 
nock personal names were given by Quinoise, one of the above-men- 
tioned delegates, when he enumerated Indians whom he knew held 
some English captives. They were Wauhaway, Acteon, Omboro- 
wess, Maneerhowhaw, Pier, Sungehaugundo, some of whom were 
St. Frangois, some Wawenocks and some Scattacooks (from Con- 
necticut).*® 

But the peace did not last long and war again broke out between 
the English and Wabanaki tribes. Another treaty was consummated 
at Falmouth in 1749. In this compact, which finally brought an end 
to the Indian troubles in southern Maine, the ‘“Arresuguntoocooks 
and Weweenocks”’ were represented by ‘‘Sawwaramet, Aussaado, 
Waannunga, Sauquish, Wareedeon, Wawawnunka.* From _ this 
time on the Abenaki relinquished their attempts to retain their claims 
in Maine and retired to Canada, where the Wawenock came into pos- 
session of land at Beeancour on Becancour River, while the Nor- 
ridgewock and Aroosaguntacook, together with survivors of the other 
smaller tribes, settled permanently about 30 miles away at St. 
Francis, on St. Francis River. Maurault in 1866 * asserted that 
only 10 families remained at Becancour, though they were of purer 
blood than the Abenaki at St. Francis. He says that in 1708 the 
Indians at Becancour numbered 500, having come from Lake 
Megantic, with others from the Androscoggin and Chaudiere Rivers. 
The number probably included Sokoki who had joined them in 1679 
(see p. 178). 

Although the Indians forming the St. Francis village and the 
Wawenock had many interests in common they remained inde- 
pendent of each other, not only in dialect but in political respects, in 
having their own reservations, chiefs, and administration, both reli- 
gious and civil. The same conditions hold to-day. At St. Francis 
the Wawenock from Becancour are regarded as friendly strangers. 

This brings us down to recent times. Politically the Wawenock 
have now about lost their name, being known in occasional reports 
as the Abenaki of Becancour. In 1910 they numbered 26, includ- 
ing absentees, upon their reservation of 13524 acres. Most of them 
have scattered, some having gone to the French towns, while I 


38 Maine Hist. Soc. Coll., vol. mt (1853), p. 413. 

89 Ibid., p. 449. Among these names, Acteon for Attean (Etienne), Omborowess for Amblowess (Am- 
broise), and Pier for Piel (Pierre) are recognizable as present day Wabanaki family names. The name 
Oinborowess was a Wawenock patronym. (See p. 176.) 

40 Maine Hist. Soc. Coll., Vol. IV, p. 164 (1856). 

41 Maurault, op. cit., pp. 288 and 294. 

42 In 1914 when I visited them they numbered 23. 


176 WAWENOCK MYTH TEXTS FROM MAINE (ETH. ANN. 43 


encountered several families who have migrated to Lake St. John 
and live with the Montagnais as hunters and trappers.” 

The following are the family names of the tribe. Some are still 
in existence (marked *); others have recently become extinct. 
Pabi-wel® ma’t___ “He is thought small.’’ The family name of the grand- 

mother of Frangois Neptune, our informant. This name 


may be the original of ‘‘Paterramett’’ mentioned in the 
treaty of 1727 (cf. p. 174). 


*Metsalabale’t____ ‘‘Lost his Breath’”’ (?) This name is undoubtedly the original 
of ‘‘ Wooszurraboonet”’ of 1727 (cf. p. 174). 
Sogalaine 2. e=— “Tt rains.” 
Sezawegwu’n____ ‘“‘ Feather in the hair.” 
Mekwas:a’k_____ “Red stain.” 
Abolowe’s:_ ____- French ‘‘ Ambroise.”” The same as ‘‘Omborowess”’ in 1727 
(cf. p. 175). 
F ODE es = French, (St.) Urbain. 
*Nepta’n__-__-_- Neptune, doubtful origin. This is also a Penobscot family 
name. 
Nicola eee Nicholas, also a Penobscot family name. 


So far as can be said at present the material culture of the Wawe- 
nock was practically identical with that of the Penobscot and St. 
Francis Abenaki. Not much of this is preserved by the survivors at 
the present day. The tribe, however, still keeps its organization 
under a chief. In the traditions of the Wabanaki Confederacy, as 
far as we know them, the Wawenock are not mentioned, though they 
had been represented in the alliance at an earlier time. 

As for social organization no knowledge is preserved of the family 
hunting territories, for it seems that at Becancour hunting has not 


43 In traveling among the Montagnais of the Province of Quebec I have encountered some of the dis- 
persed Wawenock families and descendants from whom the following information was secured. 

In about 1870 Charles Neptune and his sister of Becancour, in company with some Abenaki from St. 
Francis (Aimable Gille, Obomsawin family), and relatives, came to Lake St. John by way of Chicoutimi. 
They migrated to Metabetchouan by canoe from Chicoutimi, and settled near the Hudson Bay Co.’s post, 
long since abandoned. Here they appropriated hunting territories with the permission of the Montagnais. 
Charles Neptune died in 1907. He spoke the Wawenock language. Six sons and three daughters survived 
him, his wife having been a Canadian. Their descendants are now living among the Montagnais at Lake 
St.John, under the family names of Neptune, du Chéne, and Phillippe. Another Wawenock from Becan- 
cour, Louis Philip, lives at Lake St. John. His father came from Lake Megantic on the border between 
Maine and the Province of Quebec. He was probably the last Wawenock to have been born in Maine. 
Philip has descendants at Lake St. John. He knows a few words and expressions which indicate the dialect 
of his father to have been really Wawenock. Ofthe 23 Wawenock descendants at Lake St. John, as enu- 
merated by Noah Neptune in 1915, none know anything distinctive of their ancestral language or 
customs. 

Again on the lower St. Lawrence there are Wawenock descendants. At Tadousac and Chicoutimi, the 
Nicola families have become admitted to land rights with the Montagnais of these places. At Escoumains 
is another named Jacques. Four children of old Joseph Nicola who migrated many years ago from Trois 
Rivieéres, and settled also at Chicoutimi, also have numerous offspring by either Montagnais or Canadian 
wives. Possibly these emigrants came to the Saguenay with the ancestors of the Gille, Neptune, and 
Phillippe families at Lake St. John. At Tadousac, Joseph Nicolar remembered the text of a Wawenock 
song which his father used to sing. This is given with the other texts in this paper (see p. 197). 

I should add, that with few exceptions among the older people, these Wawenock descendants have be- 
come so merged either with the Canadian or the Montagnais that they know almost nothing of their own 
people. In the family names, however, we can see the survival of influences which began in Maine when the 
ancestors of the Wawenock were close to the Penobscot with whom they have some family names in 
common, 


SPECK] INTRODUCTION IZ 


been a practicable occupation for several generations. Neither 
dances nor ceremonies have been performed within the memory of 
the old people, so we only have the names of several dances which 
are remembered through tradition. The term alnak‘ hadi’n denotes 
the common dance (Penobscot alnaba’gan) performed as a part of the 
marriage ceremony which, like that of the Penobscot, is proposed by 
means of wampum. Several strings of wampum, which were given 
to the parents of his grandmother by her husband when he proposed 
marriage, were fortunately obtained from Francois Neptune. Naw- 
adowe", “‘song and dance” (Penobscot, Nawa’dawe), was a war dance 
in which the men carried tomahawks, and skogogwoga’n, ‘‘snake 
dance,’”’ was similar to the Penobscot ma‘tagi’posi’, ‘moving in a 
serpentine manner.” 

In the field of folk lore, medicinal lore and shamanism much still 
remains to be done with the informant. The culture hero and 
transformer Gluskabe’, ‘‘the Deceiver,’ is the same as that of the 
Penobscot, and shares generally the same characteristics. A com- 
parative study of the transformer (Gluskap) cycle in Wabanaki 
mythology is being prepared by the writer, so it does not seem 
essential to refer just now to cognate elements in the mythology of the 
other tribes of the group. 

Within the last generation the Wawenock dialect has gone com- 
pletely out of use. Most of the survivors are half-breeds and speak 
French. The only person I found who knows the dialect is Francois 
Neptune, supposedly a full blood, in his sixties (1914), the oldest 
man at Becancour, whose acquaintance I had the good fortune to 
make in 1914 during a trip of reconnaissance among the Abenaki in 
company with Mr. Henry Masta of this tribe.** Neptune’s interest 
in his dialect, which he knew to be on the verge of extinction, made 
work with him quite easy, although the state of his health prevented 
our doing more at the time. The following few myths in text will, 
I think, enable us to form some idea of its intermediate position 
between Penobscot and St. Francis Abenaki when more of the texts 
already collected in both of these dialects are published.*® It seems 
hardly necessary to remark that, in the scanty material on this region 
so far available in print, there exists absolutely nothing in the Wawe- 
nock dialect. 


‘1 It might be added that Mr. Masta has given considerable time to the study of his people, and he is 
quite satisfied as to the identity of the Abenaki of Becancour with the Wawenock of early Maine history. 

48 Comparative linguistic and mythological material in Penobscot, which the Wawenock most closely 
resembles may be found in the writer’s “‘ Penobscot Transformer Texts,’”’ International Journal of Ameri- 
can Linguistics, vol. I, no. 3, 1918, while Doctor Michelson has given the position of Penobscot among the 
eastern Algonkian dialects in his Preliminary Report on the Linguistic Classification of Algonquian 
Tribes, Twenty-eighth Ann. Rep. Bur. Amer. Ethn., 1913, pp. 280-288. 


PHONETIC NOTE 


Although closely related with the Penobscot and the St. Francis 
dialects, Wawenock has some distinctive qualities of its own. The 
list of sounds is as follows: 


p, b, m are normal as in English. 
n,1 alveolar-dental in position. 


1 alveolar-dental lateral surd. 
t,d_ alveolar-dentals, somewhat indeterminate in quality. 
k,g medial palatals, indeterminate in quality. k'¥ is k followed by 


aspiration and lip closure; g¥ also occurs.! 
te affricative medial surd. 
dj affricative medial sonant. 
s,Z in position same as in English, indeterminate in sonant quality. 
nN palatal nasal, like ng of English sing. 
h, w, y asin English. 
a,i,o,u normal, medium length. 
e open, as ein English met. 
e long, between e and 4d, as in North German bdr. 
iv long closed vowel like English ee. 
2 longer than 0, almost like au in English taut. 
a short a, like uw of English but. 
2 short obscure vowel of uncertain quality. 
, denotes nasalized vowels (g, a, 6). 
‘ denotes aspiration following sound. 
denotes lengthened vowel or consonant. 
primary stress. 
‘ secondary stress. 


Two stop consonants coming together have a slight vocalic pause, 
sometimes amounting to 2, between them. 

The vowels e, 7, a, 0, wu before stops have a tendency to show a 
slight aspiration following them. This quality, however, is hardly 
noticeable in Wawenock in comparison with Penobscot or Malecite. 

Where words differ in spelling in different places it is because they 
were recorded as they were pronounced each time. 

Wawenock appears to have been intermediate dialectically as 
well as geographically between Penobscot and St. Francis Abenaki 
(Aroosaguntacook and Norridgewock). In phonetic make-up it 
has the predominating e, e, vowel where in St. Francis a and in Penob- 
scot e occurs, though resembling Penobscot more. Wawenock 
Gluskabe, St. Francis Gulskeba’, Penobscot Gluske’be; Wawenock 
be’nam, St. Francis p‘ha’nam, Penobscot p‘he’nam ‘‘ woman.” 
The dental quality of the alveolar consonants (n, ¢, d, 1) is something 
of an individuality to Wawenock. It is totally foreign to Penobscot 
and the dialects eastward, while the St. Francis pronunciation 


1 This results from the loss of a vowel. 


178 


SPECK] PHONETIC NOTE 179 


shows it in ft, d, and the affricatives. Wawenock, like St. Francis 
Abenaki, has the final syllable stress. Like St. Francis it also lacks 
the distinct aspiration following vowels preceding stops and affri- 
catives so noticeable in Penobscot. Syntactically Wawenock uses 
more independent word forms than Penobscot but it is not quite 
so analytic as the St. Francis dialect. In vocabulary Wawenock 
employs some nouns and verbs which are found in Penobscot 
and not in St. Francis and vice versa—perhaps more of the former. 
Modal and adverbial forms are more like those of St. Francis. 
There is nothing in grammar, so far as I could ascertain, that is 
really distinct from both the two related dialects; consequently 
the intermediate position of the dialect seems well established. 
Its intermediate complexion has led to an anomalous classification 
among the Indians themselves. The Penobscot associate Wawe- 
nock with the St. Francis dialect, while the latter reciprocate by 
classing it with Penobscot. Asa final consideration it might be added 
that intercourse with the St. Francis people has been too irregular to 
have influenced the idiom in recent years, hence the intermediary 
characteristics of the dialect seem genuine properties, not of a kind 
acquired since the migration of the tribe from its old home in Maine. 


GLUSKABE’ THE TRANSFORMER 
A 


GLUSKaBe’ CREATES HIMSELF AND COMPETES WITH THE CREATOR 


yuwe’dji’ madjabe'gasit‘ Gluskebe’ nenawa’ debe'Idak 


From this is the beginning GlusKabe. Then he “The Owner’! 
wa‘wali bade ntami‘sencbal’ ninawayu’ kr peyana’k 
when he made first man then now of earth left over, 
evzavhe’t yulil sengba’l’. niwudji’  nitcithusiin Gluskebe’ 
when he made this man from that he created himself Gluskabe 
yu kr peyangz'k ki'yu’ giz beg hadezu‘ ni wet'e’k 
this earth left over this earth which had been sprinkled, that is why 
mliksane’o ni‘ waida’ Gluskebe’ kizi'n'sgwi teiwoli hozu' 
he was so strong so well Gluskabe was able to form himself; 
negani’’ uba’bmedabi'n ni‘ debelda’k’ umalhinawe'n 
then he moved about in a sitting position; then ‘The Owner’ was astonished; 
niudite’n ‘toni’ weda't'e yugedayi'n’ niudi'tegun  "‘a’ida’ 
then he said, “How happened now here you be?” Then he said, “Well! 
ni'wodjr nidjvhosin ki’'yu  peyenome’n nta’mi — se’nabe 
because I formed myself from this earth left over from first man 
gizih'at”’ ni udi'‘tagun debe'ldamli' dji'l “oama’dj'i' 
that you Then he was told his ‘‘Owner,”’ “Very 
made.” 
komalhintato"”’ udi''fsgul “nomalhi''ntato’  e’ligizi begihaliha'n.” 
you are wonderful.” He was told “T am wonderful because you sprinkled me.”’ 
nega’ ni udi'tiegu'n “negadji' kiuse’nena‘ nikwebi'’”’ 
Then he was told “Accordingly we shall roam about now.” 
ni'we'djr mandyji' hi di't ni woda'kwaynk'i‘na wadjuwa'l' 
So they left then they went up hill a mountain, 
nigizi’ uski''djiwe' wadjo’k nebla’ tqlawe’’ ubma’taw9' bina’ 
then after they reached the top of the mountain while so they gazed about open eyed 
tant’ ‘lanawage’ owew!l waniwi’ ni una’mi tona’ nebos'a'l' 
so far round about they could see lakes, 
si bua'l' st biwi"' abazi'a'l' mesi' ‘wi el'‘ka’mige’k — ki 
rivers, and trees all how the land lay, the 
earth. 
ni'debe'lda'k udi'lean "kinayu' — eliimalhi'ntatowg’  msi''wi 
Then “The Owner” said, “Behold here how wonderful is my work, all 
O45 5 , 2 ' Ls : TL ew O5 Ne 
nel zi dehe’damon? pe’mkamige'k sobe’k’. si bua’‘l 
I created by my wish of mind the existing world, ocean, rivers, 
si bui'nabo’s‘a'l'”’ § ni udi ‘tan Gluskaba'l' “ki aba’ 
river lakes.” Then he said to Gluskabe, “What might 
you 
nogedli‘bogwatu'n?’’ niudlihezittemogu’n  yuli‘l Gluska‘ba’l' 
have caused to be created?” Then finally he replied this Gluskabe, 
“nda'ba nindli' 'begwa tawu'n * ninawa’ ke'gwi'ba 
“Oan not I cause anything to be created yet something 
perhaps 


1 The “‘Owner”’ of the Universe, synonymous with God. 

2 A common concept among the Indians; freely “‘by wishing a thing into existence.” 
8 Or si'bi'wi’’ nebo’s‘a‘l‘ “also lakes.”’ 

4 Denoting more “to make complete.” 


180 


SPECK] GLUSKABE THE TRANSFORMER 181 


giziuli'tawu'n” ni‘udi'tan ‘‘a‘ida  ngizitheba’  ka'salamsae‘n.”’ 
I can make?”’ Then he said, “Well! Ican make him perhaps the wind.” 
ni‘debelda’k udi'‘tan ‘nega’ wulithya’ tanegedli'bagwatu'n si biwi'' 
Then ‘‘The Owner” said, “Then make it what you can do even 
ta’ni godotsani'‘n.” negela’ ni'uliha’n gosolamsenu'l' madje'lamsa'n 
according to your power.” Then then he made the wind. The wind rose 
surely him 
nl gwikwaskwaiwi’ alomigoslamse’n ni'askwa’ elomi'goslamsa’k 
then sufficiently the wind coming up and then so hard it blew 
ni abazi‘a’k alomi' «be'djogelke’ elamso'genc:’. ni debe'Idak 
then the trees torn out by the roots blew over. Then “The Owner’’ 
udi' ‘tan Gluskgba'l' “‘teba't* gizi nami tu’n elsani‘a’n 
said to Gluskabe “Enough! I have seen how powerful you are 
tet'a’ter eli bogwatowe’n.”’ nivdabe'ldak uditdamo’n ‘“nega’‘ni‘a 
and now what you can do.” Then ‘‘The Owner” said, “Now, I 
qzidaiwr' noliha'n kozolamse’n’” negeta’ ni'‘ma’djegaslamsa‘n 
in return I will make him the wind.” Then surely the wind rose 
cczi' daiwi'' ni edudlamsa'k alni‘gelna’ kwi'hidi't' niga 
in return then it blew so (?) then 
ni edudlamsa’k ni wodu kskadobelamsoge'n wa Gluskebe’ 
it blew so then it blew his hair all tangled up on his head that Gluskabe 
nigadawi'’ e’nawipte'nk' wodepkwana'l’ nimziwi'’ me'tlamsa'n 
then he wanted to smoothe it down his head of hair then all it blew off, 
ninda'teama wodoepkwana'l’ nimsi’wi me’tlamsa'n — ni't'a'tei’ 
then not his head of hair all it blew off and now 
ume’tebegozi’n notlo’kega‘n. 
ends my story. 


, 


B 


THE TURTLE INSULTS THE CHIEF OF THE BIRDS; GLUSKABE HELPS HIM 
TO ESCAPE, MOUNTAINS ARE CREATED; AND AGAIN TURTLE ESCAPES 
BY GETTING HIS CAPTORS TO THROW HIM INTO THE WATER, BUT IS 
FINALLY KILLED 


Negawa'ida pemi zo’ bek'*ke’t Gluskebe’ niuni' ‘ten 
So well then as he wandered by the ocean Gluskabe then he killed 
podebal’ niugizitnte’n podeba'l’ niungdji'’ wa’wandokewa'n 
a whale; then when he had killed the whale then he went to inform 
wusa’stza'l' toloba’ = niudi'‘lana = ‘‘ naba’tei‘eli"’ podebe’”’ 
his uncle turtle, then he told him “Great fortune! killed a whale’ 
niwusasi'za'l’ udi'logun “negatci’ gedjip'toneng’ podebaiya’.” 
Then his uncle he was told “and now we will go and get it whale meat.” 
negela’ niunedjina’ niwodlosena’  sobegu’k' ni‘ bayehedi''t 
So then they went; then they came to the ocean; when they arrived 
wabodebe'ls ‘ik ni wednaemna’ kesi'teweldamohodi'‘t 
where the whale lay then they took as much as they wished; 
ni gizi’'wikwu'nemohodi''t nitbla’ pali'wi'' obunemona’ ni'wadoloba’ 
then when they took it fora while to one side they put it then that turtle 
edudji'‘weheme't si'psa’ gesikigi''t msi'wi' wski'tkami'k'™ 
called them together the birds various kinds all in the world; 
negan‘i'’ sckhedowoldihidi't ne’bogwatci’ nan‘e’mkami'gi pode’ 
then they came flying then on account of it the ground shook 


stbiwi'  woda’'s‘ot'ekawewa'l'  ki'sosa‘l'’ ni ubedji'dowuldenc 
and fairly covering up by flocking the sun then they all came flying 


182 WAWENOCK MYTH TEXTS FROM MAINE [pTH. ANN. 43 


msi’ wi’ ni umi'tsoldi'’n taneba* wik “habalank 
all they all ate since they were invited to the feast 
ni wa’ galu’® sangema’ niyu' wawl wunl wi’ yu’ 
then that eagle chief and here near around here 
ebita’‘ida tolobe’ ni'’wa tolobe’ wikwu’namen  unos'ekwa'k'¥ 
where he sat turtle that turtle took his knife 
then 
ni wotemy ‘kteies’e@‘n koltuwal’  yu'lil sangema'l", ni wa’ 
then cut off his rear the eagle this chief. Then 
sangama’ ndawawama'ls'wi''  gizi'tomi'‘ketci'azama'k niyuli’l 
chief did not feel it when his rear was cut off then this 
etrak'angotci'l' keptin® niudite’n  sangoma'l' “ni aweni’ 
his second chief captain then said to the chief, “ And who 
eli hogowe'n kamames‘ani’ pona'lgebona’”’ ni’ umoskwe'ldamonc* 
has done so to you belittling you we are allinsulted.”’ Then they all became angry 
niugi’zolomana’  toloba’l’ wedjintahedi't nivgiste’ ta lawe’’ 
then they planned what to turtle so as to kill him and then accordingly 
to do 
unaskasi' ng’ negawa’ tolobe' nl wikwune'n yuhi’ 
they attacked him and that turtle then he took these 
awi'p‘hona’ niude«ba’sahozin ebogwa'te ida‘'k ‘nalogwa’ 
feathers and fanned himself on account of it said “wing 
wodc'bas'ehwana'l‘,’ nalogwa’ wodc:’basehwa'nal *” niyu’ 
his fan wing his fan!’” Then 
nalogwa’ wodeba’s’ ehwa'nak ni wa’ Gluskebe’ udi'te’n 
(with) wing he fanned himself then that Gluskabe said 
wuza'sizal' “keba'laloke’  eli'talawei'' a‘ida  temi’k‘otci'as‘a’t 
to his uncle “vou have done wrongly so doing well, cutting his rear off 
sangema’ nide’bene’ konaskae'ngen’ enc” niudr ‘lan 
the chief and soon they will attack us.’’ Then he said, 
“ni djina’wa dani‘ kodlada’kanena‘?” ni'udi' ‘tan pla wa'ses’enolitu'n 
“On account of it what shall we do?”’ Then he said “In the meantime I will 
build a nest 
yu abaz‘i’k.” nigeta’ uwoli'tu'n wazes‘e’ niuditte’n yuli'l wuza’si‘zal’ 
here in the tree.” Accordingly he built a nest. Then he said to this his uncle, 
“teespigwo'dawe'”’ ni‘gela’ tolebe’ ogwa'gwedji'spigwodawe * 
“You shin up.’’ Forthwith turtle tried to shin up 
ni'ndate’gone’ ugizi'spigwe'dawe’n nirudi’damon “madji'te’ 
and he was not able to shin up, then he said, “Dull 
, Pee One ty e700 Ong] . ' Oe 08 = , 
ewagwa'nhekasia'n’. ni wa Gluakebe ni weni malwene’n 
are my heel claws.” Then Gluskabe took hold of him 
toleba'l’ ni wodebake'n wa’zos'a'k niel'zi waz'es'e'k 
turtle and tossed him into the nest and when he was in the nest 
ebi' hi di’t ni ubedji‘dedlawe'r bagi damo'n nebi'’ 
they sat down, then he felt like to void water, 
nido'lobe udi'‘damen “aida! eli gadawi' ‘bagi da‘k 
that turtle he said, “Lol how am I going to void 
nebi''?”’ niudr ‘togul* Gluskeba'’l ‘ne’ zr djiketer ewr * 
water?” Then he was told Gluskabe “Lean your rear 
waz'es'e'k.” ni geta’ ali m1‘ teowe'n nob! amok ai‘ wi. 
from the nest.” Accordingly he urinated water ronnie down 
elow . 


5 Given as “eagle”? by Neptune, but, in Penobscot, Newell Lyon identified this with the extinct ‘‘auk.’’ 
6 A secondary chief, from English ‘ captain.’’ 
7 In a monotonous singsong tone. 


SPECK] GLUSKABE THE TRANSFORMER 183 


ni we’ wala‘n yugi’/k nope’sawe'n'owa'k ni ke’ptin — elabi’’t 
Then they discovered it these warriors Then the captain looking 
spomo’k niuna’mithe’n — toleaba’l’ wazoas'e’k ni wedji’’ 
up also saw the turtle in the nest, so then 
pi’ ‘bmama™k ni’ weze’'nkheledji'ni‘te'n niyu’ udi'damo’n 
he shot an arrow then he made him fall down and out. Then here he said, 
“madj1' djo’’s wele’*mk'1"‘te” madjidj9’s wole’mki'‘te” 
“Bad stooping coward Bad stooping coward.” 
niye’nama  to’leabe pa’gasik kik nite  udelitweni'te’n 
Then there turtle falling on the ground right away disappeared. 
ni gwi”lawasoldi‘n ninda mska)wi'’ ni wa’ gepti’n 
Then they all searched for him but not could find him. Then the captain 
pabmigwilawaes'i’t nivuna’mi‘tun se’skidju’ — we’lamkat’e'k 
went about hunting him still and saw a bark basket upside down 
niuda’kskamen niumoskawana’  toleba’l’ ni’ga teapoloma’n 
and he kicked it over and found turtle. Then he held a trial 
(over turtle) 
nit’a’tei’ elomi gi zloma’n wedji'’ —metci'ne’t'. nigepti’n 
and at once it was decided that he should die. Then the captain 
udidamo’n ‘‘tanedjinawa’ kdlithe’neng'?” niwa’ — eta’k‘ozi't 
said, “How then shall we do with you?” Then second chief 
ni'udi'dame’n “Kkgagu’sktahe'n edji'’”’ niwa tolabe’’ 
said, “We will cut him to pieces.” Then turtle 
wodi'damoa/’n ‘nda’ nia ni tegowa’n.” ni'udi'damona’ 
said, “Not me it will kill.” Then they said 
“negatcer’ kome’t'kasesan’eng’.” niv'udi'dame’n mi‘’na_ tolobe’ 
“Then will we burn him.” Then he said again turtle, 
“nda nin nilgowe’n” ni'udi'damona’ “negatei’ 
“Not me it will kill.” Then they said “Then will 
ba’skedjibala‘n” nivwa’  tolobe’ udidamo’n mi’na “ni'n 
drown him.” Then that turtle said again, “Me 
nitegu’n” nega’t'e we’djinimi'p‘hame'k* ni‘‘lenasi’n aida’ 
will be killed.” Immediately they grabbed him to kill him, Well! 
nobe’stzak niwedji’ cbodjigelke’t'ek vuki'’ edudna’s‘ima'k 8 
in a little lake that is why it is torn and furrowed this earth where they dragged him 
wa tolobe’ male’mit'e yu  nobes'a’k ni'wedjau’paken’¢' 
that turtle at last here in the pond. Then they threw him into 
the water. 
ni wodali' mi’ ele dji' ni gadata’n niyu’ ones’ € be name’n 
Then he sank back down and belly up. Then here he riled it up with his paws 
nobi’ = nigizi'’ ~—s pe’gowi'azas'ko’ = ni'wedji’ ~— node’ dabewi'n 
the water; then after it became real muddy so he poked his head out 
nebi’/k niuge’galowe'n “oho < > kilowa,wa’n 
of the water. Then he cried out “Oho< >u you all 
keda’kiwe’ kentlgone’ niv’niia’ ndaki’ ndan‘i'tegowa’n” 
your land kills you but I my land does not kill me!” 
nist’ ’psak nnoda’wanc' kedwi tei ba’gotces'i''t tolobe’’ 
Then the ducks heard him his noise of screeching turtle. 
nega’t'e ugwi Idasoldi'ne’ yu’ gilk nope’usewi'‘n'owak 
Then at once they rushed for him these warriors 
ni moegena’n owa’ aweni’ netewikgmogwi't' nimskawa’n 
Then they chose that one who was expert diver they found. 
mode’welé’ nivuga’mkolitawe’n yulil’ ni’soda eli: gamogwi’t 
The loon dove down for him this one second time as he dove 


§ This accounts for the mountain ridges and valleys of to-day. 


184 WAWENOCK MYTH TEXTS FROM MAINE JeTH. ANN. 43 


nsode’waiye’ niumoskawe’n  toleba’l' nivwodji'’kpana'sehidi't 
the third time then he found turtle. Thereupon they threw him ashore 
malami’’ kvk nega’ wa’ sogwask ‘taha’n tolobe’ 
at last upon the ground then that one they knocked him dead turtle. 
niume’tebegesi'n ndatlo’kaga‘n. 
Then here ends my story. 


C 


nigawa Gluskebe’ wedji'madjele’nt sobegu’k  ni'wuno’soteg- 
And then that Gluskable went away to the ocean then he followed 
wetekamoe’n malami’ — ktci'daba’kwani'gana’k ° ni‘ wedji"’ 
a river up at last to the great divide. Thence 
kalapo’wele‘nt mozu’l’ niwa’ mu's~ medjele’nt man‘ /iwi' 
he started up a moose and that moose started off among 
siburku'k  teka’ Pan’aw9’’mp'skao‘k lagwewi'’.  ni'wewyla’n 
the rivers in direction of Penobscot River Valley toward. Then she knew 
Pukodji/nskwes’u'!? ni gi'zi we’dolama‘k |! owa’ aida 
Pukedjinskwessu and she could sense it. that one well 
mode’olanuskwe’ nrugadawi'’gak‘hi'kihe'n  Gluskeba’I* ni 
sorceress. Then she wanted to tease Gluskabe. Then 
ugadawi’‘kelape’wala'‘n mozu’/l' wadji'/ndagi‘zinle'nk'”  ni'wa’ 
she wanted to start up the moose so that not he could kill it. That 
Gluskezbe’ we wedahama’n yuli’l Pukodji’nskwes'uwal' 
Gluskabe knew her this Pudedjisdwessu 
elvgak‘hi ki hogo't ni udli'’dahame'n “e’begwatcindatci.’ 
how she was teasing him, then he thought “on account of it not also 
kona’mihiv*’ yu pemi'la’” nigela’ ~—sni'wa’ —suba’bmigwil- 
you will see me here passing by.” Accordingly that searched all 
awabi'n Pukodji’‘nskwes'u’ tani ba’went"' udlinami he’n 
about to see him Pudedjinskessu how if anybody she could see. 
nige’noewanda* wi br wr unami tu’n eli’ dj lakwes inli‘t 
But not except she saw how the tracks 
udangama’ pemsege’k niclawi’ uno’sawep'tasi‘n neganowa’ 
of his snowshoes on the ledge. For a long time she followed the tracks then that 
Gluskgba'l’ wase'smi'wanihalel’ wzami''wite wudli'’dahamgun 
Giuskabe she lost his tracks because it was willed 
ni’ wedjinda’ p'skengo’k ni'wa’ Gluskebe’ madebele’nt si'bu’'k 
that not she could find him. Then that Gluskabe went down to the rivers 
niwanamthe’n mozu'l yu'lil noso’kawa'‘nt ni‘ubitbma'n ni‘a‘ida 
Then he saw the moose this he was following. Then he shot it well then 
niugibitle’n mu’s_ nigi‘zi’’ elemigiptesi’k ni‘udlo’s‘e‘n ne’ga 
it fell moose then after he fell and lay down then he went and 
ubes't halen ni giz p's hale’nt el'zi'p kwedji'te’nt ni u- 
he skinned it and after he had skinned it when he had taken out then 
la'gezia'l’. uge’dnome'n — ni‘udla’kewan ude'miza'l* ni'‘yu 
his intestines he took then he threw them to his dog and here 
edeli‘ntama’k mus niv- muzi'ketci’ Jewrtezu’ — si'biwi'’ 
where he was killed moose that moose buttocks is called and 


9 Said by the informant to have been the ridge dividing the waters flowing into the St. Lawrence from 
those flowing southward into the Atlantic. 

10 A mythical character common to the Malecite, Passamaquoddy, Penobscot, and Wawenock. She is 
described as having a figure like a “‘jug,’”’ who lives alone in the remote forests. 

1 A common concept among the Wabanaki, ‘‘to know a thing by intuition.” 


SPECK] GLUSKABE THE TRANSFORMER 185 


yu el'ta’gihazi'k wula’gezial’ wa mu's_ nite liw9biga'k 
here as it stretched out his intestines that moose right away became white 
tet'atei'dji’ eska’mii wo'bige’n  tagagi'wi metka’migege’. 
and now forever white until at the end. 
ndatlokanga'n tage’gebegoasi*t nimsi'wi''. 
My story as far as it goes all. 


D 


GLUSKABE BECOMES ANGRY AT THE BIRCH TREE AND MARKS IT FOR 
LIFE 


w9' wi git notlo‘kanga‘n wa Gluskabe’ niganiyu’ 
Here camps my story that Gluskabe also here 
babmi‘zobe'k'"ke't nimetcele’  uda'Inola‘k'Y” nigizi''yume't'- 
wandering by the ocean then started out with his man’s boat and when he had 
kak wudu' Tl niudli''dehgzi‘n pla nda’tewoli‘n  ni‘gela’ 
worn it out his canoe then he thought for awhile, I will build a canoe and so 
niugwilauhe’n maskwe’muzi'a'l' wela’k'’woseli't niugi’ptahe’n 
he searched for a birch tree straight one then he cut it down 
nierzi'erbile’nt waba‘'zi" ne'lewe’ uzaligi‘tahogu'l’ awekadji' 
and when he had felled it that tree almost it nearly fell on him hardly 
ugi‘ zi’ ‘wadji' 'bulcwe'n ni udli dahame'n “nda’ter mina’ 
he could escape. Then he thought “Never again 
konil'ke'u!” ~—nip'skg'tagwan  wikwonemoe’n ni‘uses'am‘ha’n 
you will kill!’’ (anybody) That branch he took and he switched it 
yuli'l maskwe’muzia'l’ ni’t'e elidjirla’kwusi'k woas‘ase’mhiga'n 
this birch tree at once over its entire length it was switched 
tet'a'ter'djr’ eska’m1 wewi'nangwa't kweni'’ pmauzwi''n'owi' ‘kek 
and now forever it is known while people are living 
skitkami’k'”  nivumetebegezi'n notlo kenga'n. 
on the earth. And there ends my story. 


12 Some kind of a hollowed-out canoe. 
19078°—28——13, 


GLUSKABE THE TRANSFORMER 


FREE TRANSLATION 


Here begins Gluskabe. When the Owner made the first man then 
when the first man was made Gluskabe created himself out of the 
left-over material, out of this earth left over, this earth sprinkled.! 
That is why Gluskabe was so strong. Well, this Gluskabe was able 
to create himself. Then he moved about in a sitting position. 
Upon seeing this the Owner was astonished and he said, ‘How hap- 
pened you to be here?” and Gluskabe told him, ‘Well, because I 
formed myself from the waste pieces of earth out of which you made 
the first man.’’ Then the Owner told him, ‘You are indeed a very 
wonderful man.” And Gluskabe answered, ‘‘T am a wonderful man, 
because you sprinkled me, and on account of being so near to you.” 
Then Owner said to him, ‘So, then, you and I shall roam about from 
now on.” Accordingly, they started out. They went up a hill, 
they went up a mountain, and when they got on top of the moun- 
tain, when they began to gaze all around with open eyes, so great a 
distance around could they see the lakes, the rivers, and the trees, 
and all the lay of the land of the country. Then the Owner said, 
“Took at this; behold such is my wonderful work, all created by my 
wish of mine. The earth, the water, the ocean, the rivers, the basins, 
the lakes.’’ Then he said to Gluskabe, ‘‘ What might you have brought 
into existence?’’ Then he answered him, this Gluskabe. ‘I can not 
bring a thing into existence, but, then, one thing maybe I can accom- 
plish.”’ Then he said, “Well, I could perhaps do one thing, make the 
wind.’ Then said the Owner, “Well, then, make it; whatever you can 
do, according to how powerful you are.’’ Then, accordingly, he made 
the wind. It began to blow. Then it increased so strong, the rising 
wind, and then it blew harder until those trees were torn out by the 
roots and blown over. Then said the Owner to Gluskabe, “That is 
enough; I have seen your power, even what you can do.” Then 
said the Owner, “Now, I for my part. I will make a wind.”’ Then, 
accordingly, it commenced to blow in return. Then it blew so hard 
that they could not hold on where they were standing(?); and it 
blew so hard that the hair on the head of Gluskabe became all 
tangled up. Then when he tried to smooth it out, the hair of his 
head, all of it blew off and the head of hair that he had was all blown 
off by the wind. That is the end of this story. 


1 The Owner here corresponds to the Creator. The sprinkling evidently refers to the Roman Catholic 
idea of holy water. 


186 


SPECK] GLUSKABE THE TRANSFORMER 187 
B 


Well, then, as he wandered along the shore of the ocean, Gluskabe 
killed a whale and when he had killed the whale he went to inform 
his uncle, the Turtle. Then he said to him, ‘Great luck! Killed a 
whale.” So he told his uncle, ‘And also we will go and get it, the 
whale meat.’’ So accordingly they went, went to the ocean; and 
when they arrived there where the whale lay they took as much of it 
as they wanted; and when they had taken it they placed it to one 
side for a while and that Turtle called together the birds, as many 
kinds as there were in all the world, and they came along flying in 
droves. On account of their number the ground fairly shook and, 
moreover, they fairly covered up the sun by their numbers. Then 
they all came flying together and ate because they were invited to 
the feast. Then the Eagle was the chief of the birds, and close by 
here where he sat was the Turtle. Then that Turtle took out his 
knife and he cut the buttocks off from the Eagle, this chief. Even 
then the chief did not feel that his buttocks had been cut off. Then 
this man, the second chief, a captain, said to his chief, ‘‘Who then 
has done such a deed to you, belittling you? We are all insulted.” 
Then they all became angry and they laid a plan what to do to the 
Turtle so as to kill him. Thereupon, immediately they (prepared to) 
attack him. Then the Turtle took the feathers of the bird and 
fanned himself, for which he said, ‘‘ Wing is his fan, wing is his fan,” 
because he was using a wing as a fan. Then Gluskabe said to his 
uncle, “By so doing you have done wrong, indeed, cutting the but— 
tocks of the chief. For soon they will attack us.’’ Then he said, 
“On account of it, what shall we do?’”’ So he said, ‘‘In the mean- 
while I will build a nest in this tree.’ Then Gluskabe built a nest. 
and he said to his uncle, ‘You shin up the tree.’ Then the Turtle 
tried to shin up, but he was not able to do it; not able to shin up; so 
he said, “Dull are my heel claws.”’ Then Gluskabe took hold of 
him, the Turtle, and he tossed him up into the nest. And when they 
were in the nest they sat down to pass off water. Then the Turtle 
said, “How am I going to urinate up here?’ Then Gluskabe said to 
him, “Extend your buttocks over the edge of the nest.” Then, 
accordingly, Turtle urinated water, which ran down below. Now 
the warriors discovered it (where Gluskabe and his uncle were 
hiding) and their captain looked up and he saw Turtle in the nest. 
Thereupon, he shot an arrow at him and brought him down. Then 
he said, ‘““Bad stooping coward, bad stooping coward.” But where 
the Turtle fell on the ground there he disappeared, and they made a 
search for him but could not find him. And the captain hunted all 
about. Soon he saw a bark vessel upside down. Then he kicked it 
over, and found the Turtle. Thereupon they held a council over 
him and it was decided that he should die. Then said the captain, 


188 WAWENOCK MYTH TEXTS FROM MAINE [eTH. ANN. 43 


“What, then, shall we do with you?” The second chief spoke and 
said, ‘‘We shall have to cut him up in pieces.” Then said the Turtle, 
“Not me; that will not kill me.” Then he said (the captain), 
“Then we shallburn him up.”’ Then again said the Turtle, ‘Not me; 
that will not kill me.’”’? Then they all said, ‘‘Then we shall drown 
him.” Then that Turtle said again, “That will kill me.” Imme- 
diately they grabbed him to kill him. Well, in a little lake they were 
going to throw him. From the place where they dragged him the 
earth was torn up and furrowed, where they hauled him. But at 
last, here in the lake, they threw him into the water, that Turtle; 
then he sank, his back down and belly up, like a dead animal. But 
he riled up the water with his paws, and then when it was all muddy 
he poked his head out of his shell from the water and then he cried 
out, ‘Oh ho! as for you all, your earth kills you, but as for me my 
land does not kill me.’”’ Then the birds heard him, that Turtle, by 
the noise of his screeching, and they rushed upon him, these warriors, 
and they chose one that was an expert diver. They selected the 
loon. Then this one dove down for him. When he had done this 
the second and the third time he found the Turtle. And thereupon 
they threw him ashore out upon the ground, and they knocked him 
dead, the Turtle, and that is the end of my story. 


C 


Then Gluskabe went away from there to the ocean. And he 
followed a river up as far as the great divide (the frontier between 
New England and Canada). There he started up a moose and this 
moose started to make away among the rivers in the direction of 
Penobscot Valley. Pukdjinskwessu knew that he was coming, for she 
could sense it, being a magic woman. Then she wanted to plague 
Gluskabe, for she wanted to scare away from him the moose so that he 
could not killhim. But that Gluskabe knew it, that Pukdjinskwessu, 
how she wanted to plague him. So he thought, ‘‘On account of this, 
you will not see me passing by.’”’ Accordingly, that Pukdjinskwessu 
wandered all about to see if she could find out whether any- 
one had gone by. But she could see nothing except how the 
tracks of his snowshoes were left on the bare ledge. For a long time 
she followed the tracks, but at last she lost the tracks of Gluskabe, 
because he commanded, in his mind, that she could not find him. 
Then Gluskabe went down to a river, and he saw the very moose he 
was following; and he shot at it, and there it fell, the moose. And 
while he was falling he went up and skinned it, and after he had 
skinned it he took out its intestines. Then he threw them to his 
dog. He threw them where the moose was killed. That is now 
called ‘“‘moose buttocks” by the people. And as the intestines of 
that moose were stretched out there they showed white underneath 


SPECK] GLUSKABE THE TRANSFORMER 189 


the water. And even now and forever until the end of the world, 
they will be white.*, That is as far as my story goes. 


D 


Here camps my story of that Gluskabe. Then wandering about 
the ocean he started in a canoe and when he had worn this out, his 
canoe, he thought “I shall stop until I build another canoe.”? And 
accordingly he looked for a birch tree, a straight one. Then he cut 
it down, and when it fell down, that tree, apparently it nearly fell 
upon him. He had difficulty in being able to run away from under 
it. So he thought, ‘‘ Never again will you fall on and kill anybody.” 
That big branch he took hold of it and switched this birch tree right 
away along its whole length. He kept on switching it and now it 
will forever be marked while there are people living in the world. 
This is the end of my story.’ 


? Neptune stated that Gluskabe threw the moose’s head toa place which became known as “ Musedap,” 
“Moosehead,”’ but he did not know where this was. This is also the native name of Moosehead Lake, 
which may have been the place indicated in the story. (Cf. Jos. Laurent, New Familiar Abenakis and 
English Dialogues, Quebec, 1884, p. 216, and Maurault, op. cit. p. IV.) Gov. Newell Lyon, of the Penob- 
scot tribe, added that this is probably the upper end of Islesboro (formerly Long Island) in Penobscot Bay. 
This still has the name We'ni‘enganik “Has a head” in the Malecite language, probably having been 
named by some Malecite. At Castine Head, where the lighthouse is now, is a place called Mado’/ngamas, 
“Old homely snowshoe.”” The Indians claim that this is where Pukdjinskwessu gave up her chase, the 
same story occurring in the Penobscot. In several large crevices in the ledge here are the marks of two 
snowshoes, one a regular one, the other a woman’s shoe, short and round. 

* The ‘‘eyes”’ in the bark of the white birch are the blisters caused by Gluskabe’s switching. Such an 
explanation is very common in northern and northeastern Algonkian mythology. (Cf. S.'T. Rand, Legends 
of the Micmacs, p. 67, and F. G. Speck, Myths and Folk-Lore of the Temiskaming Algonquin and Tima- 
gami Ojibwa, Memoir Anth , Series No. 8, Geological Survey of Canada, p. 83.) 


HOW A HUNTER ENCOUNTERED BMULF’, VISITED HIS 
COUNTRY, AND OBTAINED A BOON 


Niga’  be’segwoda’ = alnebe’ ~=kiwadi'eli'‘n nda'tama  ke'gwi 


And once aman went hunting not anything 
namitowi nigayu’ pe’mose't sibu’k’  ni’obe'dji'gada‘dusami'n 
he could see and soon he came to a river then he grew thirsty 
nspi'wi.’ . bawadjir’ qdabi't niyu’§ gizi'’ abi't’ niyu’ 
at the same because of it he sat down and here after he sat here 
time down 
ugada’wes’emi'n nigella’ ni‘’yu. udli’dapsidoda‘man yunabi'k 
he was going to drink and so here here stooped down here water 
lagwi wi'‘ niyu’’ nobi''k weda'liina'mi hen aweni'li’/1' 
toward and here in the there he saw somebody 
water 
elowe'gwi'na’ pmauzewtl’'n’u'k li’neng*zu' ndaganowa’ 
like really a human being resembling but not that 
wo'we'lmewi'a'l’ — aweni wa’ ke‘nowagi zi’ una’ nodamoena'l 
he knew him who that but that he had heard of him 
niaweni’ eligi’t’ sak’hiiwa’ bmule’ negani'’ wudji'am‘ki’n 
that one was like behold, Bmule’. Then he got up 
ni wone'djigentlgzin u'wa alnebe’ ni‘gi'zi''getlezi't’ nivyu'' 
then he went and hid himself that man and after he hid then 
de'dabi nawe'n yuli’l wi'debal’ ! deni dji'wodla‘dake'n 
as he noticed him this his friend what was he going to do 
ni'gewa’ bmule’ ni'wodji.’pengdawe'n iyu'’ abazi''k ni‘gat‘e’ 
then that. Bmule’ Then he climbed here in a tree at once 
elvnawe'nt = yulil = alngba'l’—eli'talasomi't’ = yw’ sl bu’k 
it appeared like this man as he saw lying here in the river 
ni agema’ egoma’t’ ater’ ost dai‘ wi’ ogado”semi'n niyu’ 
that one where he also in his turn he was going to drink, then 
Wi ze@wl ‘mani'‘m ” ge’ lada‘k ni wikwonomo’n niyu'ki'k 
his gold in his mouth and he took it out and here on the 
ground 
ubo’nemen niwa‘Inebe’ er zi ne'mitank el gadonoa’k 
he lay it then that man when he saw it where he hid it 
Vyuwodo'nak niyuwedli'dahezi'n nedji'komodone'n nigela’ nivyu' 
here in his mouth and he thought to go and steal it. So accordingly then 
moadjeg’zi'n walnabe’ abak’skadai'wi'' wadjinda’ wewo'la’nk 
he started to crawl that man flat on his belly so that not he would know it 
yulil’ wideba'l = nigen'i"' evaibe'sudjrwi' — pedji' gwozi''t 
this his friend then when he had come near coming crawling 
nigiegrvmiwi’ uwikwonome’n wizewi'mani’ —ni'wa'gizos‘ami''t 
slyly he took it the gold. Then when he had drunk 
wabmule’ elgbi’t ni nde tame’ unami''towe'n wi'zce’wimani'‘m 
that Bmule’ looking there not, he saw it his gold. 
niyu' ga’dagidehezin  ni'wedli'dehnzi'n ‘‘eliikeamo’danama'’k’.” 
Then he began to think about it and he concluded. “So it is stolen from me.” 
ni ganowowa’ bmule’ mode’olono ogwa’ nigan'’ 


And then that Bmule’ was a magician it was said and then 


4 Used in a somewhat humorous sense 
2 Lit. “yellow money,’’ mani’, ‘‘money”’ borrowed during early English contact. 


190 


SPECK] HOW A HUNTER ENCOUNTERED BMULE’ 191 


yu'te ni’ no'lomitwi'' udli’gelosiin ni‘udi‘damo'n  ‘“‘ni'dabe’ 
right there that abroad he spoke aloud and he said, “My friend, 
kmi‘‘lin’oba ni = newi'zewi''mani'‘m  kityandaba’ __ ke’gwiv 
give me, do, that my gold you can not anything 
kdla'wakek'towe’n ni nia’ pma’uzowanga'n. ni‘ sitbiwi' 
you make use of it that mine life. Now also 
ndaba’ nzi'p'kingi‘zi'teani‘ta‘n'tame’. a'yage'ntedji'' nabi''wi- 
can not I very long can stop anywhere. Pray unless that soon 
mi‘liane’ ni'mi'‘li‘ane’ kule‘lomogwawi'n nowedji"’ 
you give it to me and if you give it to me you will have good luck for that 
kemes’e'ltodji* =mani’ medjiimitwi'’ anda’  nadi‘e’lawanga‘n 


you will have an abun- money always not hunting 
dance 


kone ‘nodahamo’.”’ niudi'tegu'n yulil a'Incba'l’ ni" 
you will lack.’”’ Then he was told this man “Now 
gade’ badji‘mile'n kowizawi''mani'm  ni'genowa’ moza‘k 
I will give you back your gold but then don’t 
pa'tewuli'k‘a'te”’ ni‘uditogu’n “nda'‘ba’ keba'tewol'o" 
cheat me.” And he was told “Can not cheat you 
ni'gede'kse’gazi'yane' niga’ a‘ida tes'%dewa  npes'kwano'k 
if not you are afraid of me and well mount upon my back 
ni‘geze’ngelebadjin pi''t'adjii kose'lgbane’.”’ ni‘gela’ walnabe’ 
and hold tight for exceedingly we will go fast.” Forthwith that man 
udes' ¢dawa'n uba’s'kwano'k yuli'l' bmula'l’ ni'‘wa 
mounted his back of this Bmule’. Then 
ume’djele‘n ktei'’modeolonu' ni'goda'k e'dudji'ela‘nt* 
he went away the great magician even so traveling 
wabmule’ pek‘i'‘lgbegwa'simogi* ni‘gi''zii Ss met’ki'wi'k ~~ wa’ 
that Bmule’ could rise in the air. Then when totheend ~~ there 
obe'djilen iyu’ ede'li bezwo'got bmulaiki' liwi'tezu’. 
he came here there he brought him to Bmule”’s country as it is called. 
ktaha’‘n'dwi' = madeolenowa'‘k alyidi'’t  ma’‘ow? baskwe"’ 
Great magic shamans are there together just at noon. 
payedi''t yugi'k modeolonowa’k ma’owl gau'Idowak 
They came these shamans together they slept. 
niyuli'l  bmula'l’ pezwogo't nite yuki'k  ubu’nogu'n 
Then this Bmule’ bringing him right there to this country he was put down 
ni ude'tegu'l “vudala‘di‘eli* tomakwa’k si bi wi'' 
and it was said to him, “Here hunt beavers also 
wunoegi gwa'k ni kwi' wi zedji’n wi biwi'' ngeda’mkip‘o'de 3 
otters so hurry and get ready just at one o’clock 
kda'tewr ayl''n ni gi'za'di‘eli ane’ ni gabos'l ha‘dasi'n 
you must stay and after you have hunted you skin them 
nabawi"’ ni‘t’atei’’ ko'‘labekheda‘mon komade’ganoma'‘k 
quickly and then at once bundle them up well your hides 
ni‘ni‘ebla’ tek'a’ ndatewi 'los‘e* nda‘ba sipki wi’ 
until then there I must go it will not be long time 
nidjinebaya’n esmadji’ to ku'ldewi'a'k  ktci'modeolonowa’k 
and I will come before will they wake up great shamans 
nodji‘kemadja'lele’n mina’ wa'donala'’n” ni‘gela’ ni‘gat‘e’ 
so I will earry you back again , (to) where I got you.” Accordingly at once 
wa yulil’. wi deba'l’ ela’gaki'mgo't = ni'wi' hwi'zedji’n 
that this his friend as he was told then he hurried 


3 Literally ‘‘once move (sun)”’ referring to division of portions of the day. 


192 WAWENOCK MYTH TEXTS FROM MAINE [pTH. ANN. 43 


nigat'e’ nunadie'‘lowgme'n wunogi'gwa' si'bi'wi'’ tama‘kwa’ 


and at onee then he hunted and packed them otters also beavers. 
nigi'zini'teni'' kipke" teha'nt niyu’ bo’'s'thada's'i'tan 
After he had killed he cut off some meat and then he skinned them 
nabinangwa’t kini’ eliwizake’k niga’ w9labek*heda’mon 
quickly it seemed very much he hurried and then he bundled them up well 
umadegoanoma’ nigra’ kizadji't elidohazi't ‘“‘kivzie't’o’ 
his hides and after he was ready he thought, “Tt is after 
nahoen'i'’ negwode'mki pode agelat'e’.”’ niga’‘nowa 
now about one o’clock surely.’’ And then he 
wodli dohezi'n “ni dabe’ nowa’nelomu'k'’”’ ni ganowanda’ 
thought, * “my friend said what was true.” And then not 
tenetu'l’. la’k'Vhe ki'' wedji baya'nt yuli'l’ wi de«ba'l 
did not know how far he came from this his friend 
wos'a’miwi'te nd’at‘egone’ kizidjanabiwi'‘ wa  ayagant‘e’ 
because also not he could stop that since 
we’dji wi’ metantde’ spome'k*  sala’kiwis ni unodamo'n 
always traveling in the air. Suddenly then he heard 
sankhi'mama'ntkamt ‘gip‘ode'k eli dahezit ebogwatce' t’o’ 
coming out earth trembling, thinking on account of it 
gadime't kami‘ge’ e’dudji'sek'pa‘tanewa'k saki''yulil’ wi'deba'l’ 
the world was about to end so much it was noisy, but behold this his friend 
sankhe'l@li't niga’t'e pedji'godahirt wa bmule’ niudi‘damen 
coming along out and then came jumping that Bmule’. Then said 
wa aida bmule' “nabawt'’ tes1’gedahi‘n nbo’skwana'k 
that well Bmule’ “Quickly jump upon my back 
gizina‘’ni medeolenowa’k  amku'Idowa'k.” ni‘gela’ ni'wa’ 
it is already time the shamans wake up.” Accordingly then he 
udes‘i'‘godahi'n po’s' kwana'k. yuli'l wi deba'l' se'wl' yu’ 
jumped upon his back this his friend with here 
umadegonoma’ tanlawe't kiza'dieli‘t niwa’  ome'djelan 
his hides as much as he had hunted. Then he started off 
bmule’’ nitater’  talawe'l e'dudjila'nt pek iwi’ ‘bi wi'' 
Bmule’ and then like so fast going only just 
lambi'gwa'‘hasi'de’ ni‘gi'zi'' obesogu’n wa'da nogo'te’p ntami’ 
he imagined it then after he warmed up his belly and his head first 
nenigan'i'’ = gi'zi'be’swogo’t nitudi'‘lgun ‘“‘nd’atei. = mi‘na’ 
there as formerly when he brought him then he was told “Not ever again 
kone'na’mi hodi'‘p‘ona‘ kenowadji’’ kodaskamt'' 
we will see each other but also you forever 
wule’lamogwewin nowedji’ kwenc’wozi'a‘'n”’ ni t'atei'’ 
will have good fortune and so you will live long.” And here 


notlo“kanga‘n ume'tgbegas'i'n. 
my story is ended. 


HOW A HUNTER ENCOUNTERED BMULE’, VISITED HIS 
COUNTRY AND OBTAINED A BOON ! 


FREE TRANSLATION 


Once there was a man who went hunting but he could not find any- 
thing. Soon he came to a river and as he had become thirsty, he 
sat down and after he had sat down, he was about to drink. While 
he stooped down toward the water, there in the water he saw some 
one’s reflection really resembling a human being, but one whom he 
did not know but of whom he had heard. Behold he was like Bmule’, 
and at once the man got up and hid himself and after he had hidden, 
he watched to see what the other, his friend Bmule’, would do. Then 
he climbed into a tree. Then the other, whose reflection he had 
seen in the water while lying on his face, that one in his turn was 
about to come down and drink. He had a piece of gold in his mouth 
and he took it out and laid it on the ground. Then the man, when 
he saw where Bmule’ had hidden it after taking it from his mouth, 
thought that he would go and steal it. Accordingly, the man started 
to crawl flat on his belly so that his friend would not see him, and 
when he came near, crawling slyly along, he took the gold. ° 

Then when Bmule’ had finished drinking, returning for his gold, 
behold he could not find it and, thinking about it, he reached a con- 
clusion. ‘So it is evidently stolen from me.” Now that Bmule’ 


1A St. Francis Abenaki tale, given by C. G. Leland and J. D. Prince (Kuloskap The Master, New York 
1902, p. 236),rather closely follows this narrative, though in the St. Francis story ‘‘P’mula’’ gives magic 
eyerings of a snake to the hunter. 

Pamu’la seems to be known locally among the western Wabanaki. To the St. Francis Abenaki he is a 
bird-like monster which flies from one end of the world to the other in one day. He can hear the merest 
mention of his name if anyone calls him. (Cf. Maurault, op. cit., p. 574.) In Penobscot mythology, 
Pomu’le, ‘Comes flying,” is believed to heed the appeal of men. Once a year he flies across the sky, pro- 
pelling himself with bull-roarers, giving three cries; one at the horizon; one at the zenith, and one at the other 
horizon. He may be stopped by an ascending column of smoke and will then grant supplications for aid. 

The concept is interesting as an element of religious and social fabric among related western Algonkian. 
Among the Algonquin and Ojibwa of Ontario, the creature is known under the name Pa*’guk‘ (Timiskam- 
ing) (ef. F. G@. Speck, Myths and Folk-Lore of the Timiskaming, Algonquin, and Timagami Ojibwa, 
Memoir 70, Anthropological Series No. 9, Geological Survey of Canada, 1915, p. 22) and Pa‘’gak (Tima- 
gami) (ibid., p. 81). The beliefs regarding him are similar to those of the Wabanaki; though the Timagami 
believe his appearance to be an omen of death. With the Menomini “Parkas is a flying skeleton. . . cor- 
responding to the western Ojibway Pigik” (A. B. Skinner, Social Life and Ceremonial Bundles of the 
Menomini Indians, Anthropological Papers of the American Museum of Natural History (1913), Vol. 
XI, pt. 1, p. 83). 

On the northern plains, however, among the Plains Ojibwa, “ Pigik, a skeleton being with glaring eyes 
which is sometimes seen flitting through the air,” is the dream patron of a cannibal cult (Windigokan), 
the members of which perform in a mask costume and blow on whistles. The functions of the society are 
to heal disease and to exorcise demons. Taboo associations have become centered about the society. (A. 
B. Skinner, Political Organization, Cults, and Ceremonies of the Plains Ojibway and Plains Cree Indians, 
ibid., Vol. XI, Part VI, pp. 500-505.) The Plains Cree had the same society (Skinner, ibid., p. 528-529) 
and so do the Assiniboine (R. H. Lowie, The Assiniboine, ibid., Vol. IV, Part I (1909), pp. 62-66), who also 
designate the dance by a cognate term Wi*tgo’gax. This series of cases makes me feel that we have here 
a case of more recent elaboration from a common Algonkian idea, the result of a tendency toward socializa- 
tion on the Plains, where the cannibal cult evolving out of the flying-head conception has taken on the 
characteristics of the crazy dance of the Arapaho, Gros Ventre and the others of this region. 


193 


194 WAWENOCK MYTH TEXTS FROM MAINE [ETH. ANN. 43 


was a sorcerer, and so right there he spoke aloud into the air and said, 
“My friend, please do give me back that, my gold, for you can not 
make any use of it. That is my life. Moreover, I can not stay 
long in any one place. Pray do give it back to me quickly and if 
you give it to me you will have good luck, for that you will always 
have an abundance of money and you will not lack in hunting.”’ 
Then the man spoke to him and said, ‘‘Then I will give you back 
your gold, but then don’t cheat me.’’ And he, Bmule’, said, ‘I 
can not cheat you. If you are afraid of me so now mount upon my 
back and hold tight to me for very fast we shall go.” Accordingly 
the man mounted upon the back of Bmule’ and the great magician 
started off traveling so fast, because that Bmule’ could even rise in the 
air, and then they came to the end where he brought him, Bmule’’s 
country, as it is called. Great magicians lived there. Just at noon 
time these magicians assembled at that place and slept together. 
Then this Bmule’ bringing him right to this country put him down 
and said to him, ‘‘Here you may hunt beavers and otters. So hurry 
and get ready. Just until 1 o’clock you can stay, and after you have 
hunted, skin your game quickly and bundle up your hides. Until 
then I must go somewheres. It shall not be fora long time and I 
shall come back before the great magicians wake up, and carry you 
back again to the place where I got you.’’ Accordingly at once the 
man did as his friend told him and he hurried on with it and he 
hunted beavers and otters and after he had killed them he cut off 
some meat and skinned them, quickly he proceeded with haste and 
then bundled up his hides, and after he was ready he thought to 
himself, “It must now be about 1 o’clock surely.”” And he thought 
again, “My friend said what was true.”” But he did not know how 
far his friend had to come from, forasmuch as he could not stop 
anywhere since he was always traveling in the air. Suddenly then 
a great trembling he heard arise from the earth and he thought on 
account of so much disturbance that the world was about to come 
to an end. But behold it was this his friend coming along. Then 
Bmule’ came bounding up and Bmule’ said, ‘Quickly jump upon 
my back, it is already time for the magicians to wake up.’ Ac- 
cordingly then the man jumped upon his friend’s back with his 
hides that he had secured, and Bmule’ started off going so fast that 
one could only imagine it. Then he brought him to where he had 
been formerly. After he had warmed up his belly and his head, 
he said, “Never again will we see each other, but nevertheless you 
will forever have good fortune and besides you will live long.” And 
here my story is ended. 


THE ORIGIN AND USE OF WAMPUM 


Tantawe'i aida’  dane’dudjii  bodawa'zitma'k'* — ni‘nawa’ 
Accordingly well then whenever they held a council then there 
utaine’ mede'olinowa‘k ni‘dani‘’ ekwampsa‘'nohidit yu'gik 
there were shamans and how according as they.were strong these 
mode'olinowa’‘k niuda'li wewela'n awenl"’ mliksani‘da’ 
shamans there they were known who is powerful. 
nigizi'’ bodawazi'ma’k’ ni‘ube’s'kweletamane’ ni'udam‘hadi'n 
And after they councilled then they lighted up their pipes and all smoked. 
ni'wa’ ktcii mode'olinu’ gesta’ pkwudetema’nt niwo'be'bir’ 
And this great shaman each time he drew upon his pipe this wampum 
so’gahazo’ wudji’ wudona’k! wgbrga’k niiwa’  mede’olinu' 
fell out from his mouth (if) they are white then that shaman 
tebe’bwiwi' edutsani't niwecbebiim  ebas‘iiwi'' we" bi''gon 
medium so powerful this his wampum half white 
si bi'wi"' ebas'l'wi"' elwe’mkwi'go'n ni'wa’ nodas ‘anit 
and half reddish then this least powerful 
mede'olinu’ nelowe’’ mkazewi go'n w2 bebi’n ninawa’ 
shaman almost blackish the wampum. And then 
yugi'’k mede’olinowa'k tanyu’gedji  seko''sidji'k ni‘gi'gedji’ 
of these shamans how this one will win the other ones 
peme Itodetci" we babi’ ki'zi' wode’mhadi hi‘di'da* 
having the most wampum after they have all smoked 
mode'olinuwa'k ni'te‘lawe'l kadawi'' — wolas'tewe'dihi'di'de* 
shamans. Then whenever they want to make a treaty 
yugi’k nivzokami'gesowa‘k  niwotambe’nkek'tona’  w9'bebi'' 
these two nations then they exchange in payment wampum 
nile’mpskahgzu' kedegwabizun  ni‘dale’mpskohezu’ — ni‘zno’l 
beads worked into a belt designed into two 
woldji‘a'l’ elidantawei’ — gizi'‘wolo's'tawe‘dohi'di't nda’tema 
hands meaning as they have agreed to the treaty no (more) 


madcbe’k® nda’teii gadona'lditwi'a'k  nivaskami'wi'’  ni‘a’tei’ 
fighting and not hunting one another forever And that 
nimsi'wi'’. 
is all. 


1The narrator added that some old woiman would catch the beads in a receptacle as they fell from the 
magician’s mouth, 
195 


THE ORIGIN AND USE OF WAMPUM 
FREE TRANSLATION 


Accordingly, then, whenever they held a council there were sha- 
mans there. And according to their strength among these shamans 
it was known who was the most powerful. After they held their 
council they lighted their pipes and smoked. In the case of an 
exceedingly great shaman every time he drew upon his pipe, wampum 
fell from his mouth. If the wampum was white, then it denoted 
that the shaman was of medium power. If the wampum was half 
white and half reddish it denoted the least powerful shaman. But 
if, in the case of a shaman, his wampum was almost black, then he 
would win over these shamans, the others who had the most wampum, 
after the shamans had smoked their pipes. And so whenever these 
two nations wanted to make a treaty they gave wampum to each 
other as a payment, the beads woven into a belt designed with two 
hands, meaning that they had agreed to the treaty and would fight 
no more and forever would not hunt one another down again. And 
that is all. 

196 


. 


WAWENOCK DRINKING SONG 


In the following text, obtained at Tadousac from Joseph Nicolar, 
a Wawenock descendant affiliated with the Montagnais, we have a 
type of song common among the Penobscot and the other Wabanaki 
tribes and known as “‘Lonesome songs.” Owing to his unfamiliarity 
with the language the informant has used some forms which are not 
very clear. 
ni' te be si’s tan wedo  sa’n 


My little friend whence comest thou, 


, , 


net‘e’ tala’gwiv wi’ gwe no’ da nqQ’ 
In that direction “Long town’’?! 

nii te be si’s tan wedo sa’n 

My little friend whence comest thou, 


di wa’ di> no’ pam se’ gwe no’ da nq’ 


Lonesome(?) ledge “Long town’’? 

Nis yibeg De sles eae swell: “sits 

My little friend his little navel 

nii te be si’s kami’li'titn 

My little friend give me some 

bu tai’ a lip san bet gwe ng’ da _ no’ 
Bottle fill up please “Long town’ (?) 
di-wa’di' ta’ wit wi’ gwe no’ da _ no’ 
Lonesome “Long town” (?) 


1 For the want of a better explanation it seems that the song refers to some place called ‘“‘Long Town’”’ 
(gwenodana’, “‘long-town’’), probably in Canada. The expression gwe ng da ng may, however, be a 
verse ending having a value similar to Kuwenodinu, “It islong O,’’ occurring in a Passamaquoddy song 
recorded by Professor Prince. (Cf. The Morphology of the Passamaquoddy Language of Maine, Proceedings 
of the American Philosophical Society, Vol. LIII, No. 213 (1914), pp. 115-116-117.) In still another Passa- 
maquoddy song given by Leland and Prince (Kuloskap, The Master, pp. 308-309), thereis an untranslated 
stanza ending anigowanotenu. These independent occurrences of the burden in question seem to attest 
1o its antiquity in the Northeast. 


197 


ry i, Alla Wve . 
a cord, gel, ah el f 
Fda Linny, ayo wate Stith 

mia nam Ror sam Pape Woo 

sii) a) May pa Surin Ore ‘die lt) 20 

rity Ole tly SP nea 

i io Got mi iwe a af range OMI 

hw! Niel Ty reed) a Dt Seah: 

ey Nites ee ari abe) Wiaiy ai ohn 

, ‘ had wi al No peri oe een 
ay iy 81 "yi Uae ( aah 

TOCAATTIC TR oe 5 ate ‘eg ' : ua ih Ais 


ellie’ Aa fae a)! OY) eee) MAP ew, we PET) ely 
Sits, Vipera, tien tay by 2: ie uy ehh 
1b i ini ree a iy at py’, phe a { ij Awd 
i lecall Yo ah “pa eR Mia | 
Oh Mawey gaol ak pe a 
i ‘yo ab ‘wit ee Siw bee Sed Saat 
ee) ee Hout! nds 


“aren't! jeu! tng COLT ATT, OF eevghoy gorau) Ceeed Gropmes Ut mafic freA ere & % Joow AAT nT & 
kt SOmerreT dant py EO cay ytterrdte ath uitinn huh cfetinieny wate” ,Sntddoveny 
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Heeike ot fee (ecg ot ped yl) Wo pontine ters 6 Hilarity iia Gti Osan 
Oe ln Boden Re 


wus 


Ne 


NATIVE TRIBES AND DIALECTS OF 
CONNECTICUT 
A MOHEGAN-PEQUOT DIARY 


BY 


FRANK G. SPECK 


199 


MQ 2PORIAIG AVA Saat AVITAV. 
TUDITOAV LOD 
YAAIC TOUDSS-YAOTHOM A 
ya 


WOa92 2 AVAAT 


CONTENTS 


Moheran=bequotitexte==> so--5 S3see—=90- 2 =o eee ee ee en 
Ethnic composition of the Mohegan-Pequot____--__----_------------- 
Moheranspopulation=ss=—= ses == ho = ee en ee ee 
Estimates of the population of the Pequot proper__-_-_------_----------- 
Affinities of Mohegan-Pequot with Hudson River Mahican___________-- 
herribalmamerandisynonyims!==——-— 9s eee ee ae 
Comparative survey of certain culture features______________---------- 
Remarksvonithe lifeioh Mans? shielding" 252255 22 ose ae oe eee 
Phonetic motes se 328 SSP ae na) ae eae Se ae See se a a Se oe a sas eee 
Diary Tors ViTre= Wielding === Sheree en 2 Pe eee eee eee ee See 
APPENDIX 
Geographical names and legends at Mohegan_----_-------------------- 
An addendum to Mohegan-Pequot folklore____---------_------------- 
Mohegan medicinal practices, weather-lore, and superstition, by Gladys 
sTamtaqiid Peon meses = = ee Oe a ene ee ee eee 
Folk tales: 
Captainekiddvandithe pirates! = 25 = ss 22 eee 
penunderiromethe cleatisky = sas sees ae ee oe ee ee 
Theswater-tight basket. 2-- 2a =— ote - se Sees a See tess 
Peter sky changed! tova mocks: = Sao ons 2 sess See eee 
ThestoryzouOldy Chickenss- Sees as eae ae eee 
The Mohawks deceived at the Devil’s Den____-_------------------ 
The sachem’s daughter taken by the Mohawks_------------------ 
Rersonalimamess: ise ee a jie Seen Ke Se ee See ae sees ee 
hRenarks onvprammaticalimateriales. ===) os == —- 2-2 eee eee ee 
[Linc xe se See eee a ey ee ee ee he ee es J 2 ee oe ee 


19078°—28——14 201 


Ne 


| 
V 


SPR TY) 


Ale howp lagna 

dpo"l -awerte VF “wilt Je Hon tari Hig hsol 

a jiulralagad Miguiela yA 

pete fou ahd to maitaliqie old Io aetneniiall 
' whit) dilw dope -aguahine Ww wed tie 
wptonith line anian lid ad TP 

arto) anirtte ibePeany td AMET | aN ania) 
acne on ta ol a!) oe paafiedl 

: Sua | 

miloht inh he erattl 


Misitoht 1s Sool Dive wera lhiqarpin 


nahi! Jodo tf tonatolt 68 oovtaetiiua A 
(A Weta ve eno Loni inedold 
Hoa ble prig T” 
tavint Hi 
otieala wht hee SCF waite) 
wails aft por teh 
drei! Triehiowt aw ial 
it A ut Dowdle Gh watt 
alot LK Yo eave wa'T’ 
La titetd in ba aol adveeiloal The & 
whi Veh Hotes yeleloal ol roadoyge wT 


ewe thane 
wits Mob ineuneiwy Ya ashrjonh fl 
xolhiul 

: eS "POG | 


14. 


16. 


LT. 


18. 


19. 


20. 


26. 


ILLUSTRATIONS 


PLATES 


Fidelia A. H. Fielding, the last speaker of the Mohegan-Pequot lan- 
guage, taken September, 1902, at Mohegan, Conn., during the 
annual Mohegan “wigwam”” festival. -.......-.-_.._--_-_-.-_-. 


. Dutch map of about 1614, the earliest source showing the location of 


the Mohegan and neighboring tribes____.____._________________- 
a, Mohegan carved wooden mortar and stone pestle (Museum of the 
American Indian, Heye Foundation); b, carved Pequot wooden 
mortar from Stonington, Conn.; c, Nehantic wooden mortar (from 
old Nehantic reservation at Black Point near East Lyme, Conn.) -_~ 
a, Mohegan man pounding parched corn in wooden mortar; 6, Charles 
Mathews (Nehantic-Mohegan) and old stone washbasin; c, Edwin 
Fowler and another of the old stone washbasins at the Fielding 
NO MES ECS CM eee ores ee ane gE re ne ee ee ee ee Serraino 
Mrs. Henry Mathews (Mercy Nonsuch), a full-blood Nehantie (De- 
cember, 1912). The beaded pouch is a specimen of her handiwork. 
(Photograph by M. R. Harrington.) (Full face and profile) ______- 
Siota A. Nonsuch, Nehantie (two views). (Photograph by W. Vivian 
(Gineiyoyovel lnc os Ls tek ai aie ay el Bale ais eS Se ee © 
Map showing distribution of tribes and dialects in Connecticut and 
adjoining regions. (Based on classification of Eastern Algonkian 
dialects by John R. Swanton and Truman Michelson, Twenty- 
eighth Ann. Rept. Bur. Amer. Ethn., 1913)____._____-__-______ 


. a, Betsy Nonsuch, Nehantie (from old daguerreotype); b, c, John 


Nonsuch, Nehantie (from old daguerreotype) at two periods of life_ 


2. a, Burril Fielding; b, Lemuel M. Fielding; c, Doris Fowler; d, Loretta 


iRieldin es ale NTO he ren eee ee ete, eee ee er ate ere 


. a, Lester Skeesucks in costume (from an old daguerreotype); b, Gladys 


Tantaquidgeon gathering herbs; c, Mrs. Frances (Olney) Hart, of 
Narragansett-Mohegan descent; d, Lewis Dolbeare, Nehantic-Mo- 


. a, Gladys Tantaquidgeon (Mohegan) in costume; b, group of Mohegan 


at the annual ‘“‘wig wam”’ festival (August, 1920); c, scene inside 
the “wigwam: at thevannual festival. . 2-2-2 - 322225 252-2252 


. a, Adeline (Mathews) Dolbeare, Nehantic-Mohegan; 6, Cynthia 


Fowler, Mohegan; c, Ella (Mathews) Avery, Nehantic-Mohegan; 
d, Delana (Mathews) Skeesucks, Nehantic-Mohegan___________- 
a, Doris and Beatrice Fowler and Winifred Tantaquidgeon; b, Cort- 
land Fowler, Harold and Winifred Tantaquidgeon; c, Mary (Field- 
ing) Story; d, Harold Tantaquidgeon and sisters, all Mohegan___ 


. a, Hannah (Hoscutt) Dolbeare; b, Moses and Frances Fielding, all 


IN Ghepantssse< =e = Sek SoS ee ee ae en oe he 


8. a, Phoebe (Fielding) Fowler; b, Emma (Fielding) Baker; c, John 


Tantaquidgeon; d, Burril Fielding, all Mohegan_---__-----_-_---- 


. a, Cynthia Fowler; b, Rachel Fielding; c, Amy Cooper; d, Emma 


(Bielding)) Baker: all. Mohegane.-22522" s22-225_ 222 2222 sts 8 


. a, b, Charles Mathews (full face and profile), Nehantic-Mohegan; 


c, d, J. R. Skeesucks (two views), Nehantic-Mohegan__-__-------- 


216 


bo 
pe 
for] 


204 ILLUSTRATIONS 


31. 


32. 


33. 


34. 


35. 


36. 


37. 


38. 


39. 


40. 


41. 


42. 


Part of United States Geological Survey chart (Norwich sheet), show- 
ing location of Mohegan settlement and neighborhood, with leg- 
endary, places indicated) by, mumberss-= === =a == == = 

Group of Mohegan in costume gathered near the site of Uncas Fort 
at Shantok point. (Photograph by R. L. French)------_--_-____ 

a, View of ruins of stone fort on Mohegan Hill, looking north. Bowl- 
ders forming part of ancient wall are shown still in place (1921) 
(No. 1 on chart); 6, View of same ruins looking east. The inclosure 
on the rock outcrop is known in Mohegan tradition as the ‘‘kitchen”’ 
and woments quarters\of (helo) Gutorts = =e = eee eee ee eee 

a, Mohegan Chapel on Mohegan Hill, on site of old village (No. 2 on 
chart); b, Scene at the “wigwam” (1920), ox team bringing supplies; 
c, Scene at erection of the “wigwam”’ in 1902, showing skeleton of the 
structure, crotched posts and stringers__.-_-_.--_----__________ 

a, View from the top of Lantern Hill, a landmark in the Pequot country 
overlooking one of the small lakes bordering the Pequot reserva- 
tion. The girls in the photograph are Mohegan; b, Winter view 
across country from Mohegan Chapel (No. 2 on chart)_-_-_______ 

Scene at “‘wigwam”’ (1909), showing size, construction, doorway, 
and group of participants, most of them Mohegan_--_-__-_--_----- 

a, View of legendary Papoose Rock at Mohegan near Thames River, 
looking north (1921) (No. 8 on chart); 6, ‘‘ Devil’s Footprint” in 
bowlder just back of Mohegan Chapel (1921) (No. 3 on chart)____ 

a, Scene on Mohegan Hill, old Indian path near Mohegan Chapel (No. 2 
on chart); b, Mohegan burying ground at Shantok Point (No. 9 on 


(UO Bee are eo ee rice ne eee ee eae 
a, A landmark in the old Nehantie country. The cave shelter near 
Niantic (East Lyme) where tradition says the Iroquois besieged the 
Nehantic. The boy in the entrance is a Mohegan; b, The landing 
place on the old Nehantic reservation at Crescent Beach, near East 
Lyme, looking north toward wigwam sites and site of Indian 
SHeGligales Lin @olkoyafll) ita ee Sa ee Oe See ae Bee ees 
a, Scene looking north on the Housatonic River from Seatticook reser- 
vation; b, Scene in the gorge of the Housatonic near Milford, in the 
OLE ScathiGooK COUNTY: a aoe aaa ee ape eee ce a 


Page 


252 


252 


252 


252 


252 


258 


258 


258 


NATIVE TRIBES AND DIALECTS OF CONNECTICUT 
A MOHEGAN-PEQUOT DIARY 


By Frank G. Speck 


MOHEGAN-PEQUOT TEXTS 


Some years ago, after the death of Fidelia A. H. Fielding (pl. 14), the 
last Indian who retained the ability to speak the Mohegan language, 
I practically concluded that the last morsel of obtainable linguistic 
and ethnological material concerning this important and little-known 
group of Algonkian had been secured and published. With such an 
impression in mind, in 1905 I turned over to Prof. J. D. Prince the 
last of my Mohegan papers, as my attention then became diverted 
to other fields. This material consisted of a personal diary written 
in Mohegan-Pequot by Mrs. Fielding. The preservation of these 
inscriptions would have provided a welcome addition to the scanty 
text material up until that time in existence, but the papers were 
soon after unfortunately destroyed in a conflagration which consumed 
much of Professor Prince’s library. And so it remained for us to 
lament the passing of the last Mohegan opportunity. Mrs. Fielding 
died in 1908, having been for some years in.such a condition as to 
make investigation an impossibility. Fortune, however, turned a 
favorable aspect. Another collection of texts in the form of a diary, 
some essays, and memorandums were found among Mrs. Fielding’s 
posthumous belongings by her stepson, John Fielding. This manu- 
script was generously placed in my hands by John. It possesses 
more substance than that which was lost, as I remember it, being 
far more copious and having a wider range of thought and expression. 
In consequence of such a favorable event I became stimulated 
recently to revisit the southern New England field, and to spend some 
time in residence at the old Mohegan village gathering notes on the 
new morsel and searching for more refreshing knowledge in the old 
atmosphere. The first results are accordingly submitted. The 
almost miraculous recovery of these words in an obsolete language 
permits a hope, perhaps not too optimistic, that still more, and 
perhaps something in other eastern dialects, may come to light through 
the hands of several of the investigators whose eyes and thoughts 
are turning with interest to the eastern remnants. 

In a number of papers, some of which were prepared in collabora- 
tion with Professor Prince, the Mohegan-Pequot subject matter was 


205 


206 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


presented to readers. But those articles suffered a great disadvan- 
tage through appearing in various scientific and semipopular journals 
over too wide a period of time.’ In consequence, the status of this 
dialect among the others of its group was never satisfactorily 
defined, and ethnological comparisons among the eastern Algonkian 
were never extended over the southern New England group as they 
should have been if all the information available had been at first 
properly assembled.? The full account of this information would 
otherwise, I believe, have merited more serious attention; some 
deductions in culture could even have been drawn. Now, with the 
whole Mohegan-Pequot matter as much as possible in mind, and the 
neighboring eastern types of dialect and custom in view, I have been 
bold enough in this paper to make a few points of classification and 
to define the group among its relatives as it deserves. 


ETHNIC COMPOSITION OF THE MOHEGAN-PEQUOT 


In the history of the American colonies the Mohegan Indians 
played an important réle. In literature they have been made re- 
nowned, but unfortunately no attention was ever paid to their internal 
qualities of language and culture, things which stand for so much 
more in the understanding of a people’s place in the world of human 
development. For almost a century they have been regarded as so 
completely civilized that their language and native customs have 
even faded from memory. Hale, as did several other writers, com- 
pletely overlooked the fact that within 15 years of his time of writing 
individuals lived in most of the contemporary New England com- 
munities who knew words and sentences in their native Algonkian 
dialects, even if they could not converse in them consecutively. He 
believed that none of the Indians of Mashpee, of Gay Head, or of 
Middleboro, the remnants of the Nauset and Wampanoag tribes, 
none of the Narragansett of Rhode Island, none of the Mohegan, 


1 (a) The Modern Pequots and their Language. J. D. Prince and F. G. Speck. Amer. Anthrop., vol. 5, 
No. 2 (1903). 

(b) Glossary of the Mohegan-Pequot Language. J.D. Prince and F.G.Speck. Amer. Anthrop., vol. 6, 
No. 1 (1904). 

(c) A Modern Mohegan-Pequot Text. F.G.Speck. Amer. Anthrop., vol. 6, No. 4 (1904). 

(d) Dying American Speech-Echoes from Connecticut. J. D. Prince and F. G. Speck. Proceedings 
Amer. Phil. Soc., vol. xm, No. 174 (1904) . 

(e) A Mohegan-Pequot Witchcraft Tale. F.@.Speck. Jour. Amer. Folk-Lore, vol. xvi, No. 61 (1903). 

(f) The Name Chahnameed. J.D. Prince. Ibid. 

(g) Some Mohegan-Pequot Legends. F.G. Speck. Jour. Amer. Folk-Lore, vol. xvi (1904). 

(hk) Remnants of the Nekantics. F.G. Speck. Southern Workman, February, 1918. 

(i) Notes of the Mohegan and Niantic Indians. F.G. Speck. Anthropological Papers of Amer. Mus. 
Nat. Hist., N. Y., vol. 11 (1909). 

(j) Decorative Art of the Indian Tribes of Connecticut. F.G.Speck. Anthropological Series of Geolog- 
ical Survey of Canada, No. 10 (1915). 

(k) Medicine Practices of the Northeastern Algonkians. F.G.Speck. Proceedings of the Nineteenth 
Congress of Americanists, Washington, 1915. Washington, 1917. 

2Jn his Preliminary Report on the Linguistic Classification of Algonquian Languages, Twenty-eighth 
Ann. Rept. Bur. Amer. Ethn. (1912), Dr. Truman Michelson hesitated to classify Mohegan and Pequot 
definitely. 


SPECK] A MOHEGAN-PEQUOT DIARY 207 


Pequot, and Nehantic remaining in Connecticut, nor any Scatticook 
in the western part of the same State, remembered anything of their 
native tongues. That he was not correctly informed on _ these 
interesting vitalities of aboriginal life appeared evident when, through 
patience and fortunate circumstances, matter was described and 
published concerning the language, while some indications appeared 
of a latent knowledge of old customs and beliefs illustrated by actual 
ethnological specimens. At Mohegan there lived at this time at 
least one who, as we have shown, had some systematic knowledge of 
a New England Indian language. A body of other information on 
customs could then, and some still can be, harvested from the de- 
scendants of these same interesting groups. 

First appearing as an organized tribe under the celebrated leader, 
Unceas, the Mohegan gradually assumed the prominence of a great 
political factor in southern New England. Although the name 
Morhicans (Mohegan) is given a place on a map of the region dating 
from 1614 (pl. 15), their ancestry was chiefly Pequot, evidenced by 
many sources, Uncas himself having been one of the sachems of that 
nation. How they gradually developed a separate nationality, which 
was emphasized by the part they took in aiding the English to accom- 
plish the extermination of the Pequot and later the Narragansett, is 
generally well known. They absorbed control of the Nipmuck north 
of them and the Tunxis and other tribes westward across the Con- 
necticut River.!. Only one tribe, the Nehantie (Niantic), their 
neighbors on the shores of Long Island Sound between the Niantic 
and the Connecticut Rivers, was, it seems, affected favorably by the 
Mohegan expansion. They became finally absorbed by the latter 
sometime after 1850. The composite character of the historic 
Mohegan is well shown by a review of the descent of the various 
families constituting the tribe, which shows that practically all of the 
tribes in the surrounding territory contributed more or less to the 
erowth of the Mohegan community. It naturally follows that the 
material and mental life of the Mohegan should be regarded as some- 
thing of a blend of the minor ethnological types represented among 
the peoples inhabiting this immediate region. 

The Pequot should undoubtedly be classed as the nation contrib- 
uting most in blood to the composition of the Mohegan, since their 
language remained the mother speech. After the tragic extermina- 
tion of this tribe in 1636 the exiles were distributed more or less as 
slaves among the Mohegan and Narragansett. De Forest has com- 
piled the references in colonial documents showing the large number 
of those which came into the hands of Uncas. This increase aug- 


1 De Forest, History of the Indians of Connecticut, 1851, pp. 182, 254-258, and 376, gives an account of the 
expansion of the Mohegan under Uncas, covering the territories of the Nipmuck, Tunxis, and Hammon- 
asset. The Tunxis residing at Farmington on Connecticut River and the Hammonasset on the western 
shore of the mouth of the river were by early authors assigned to the Mattabesec (Wappinger) group. 


208 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


mented the numbers and power of the Mohegan to such an extent 
that in speaking of the language and ethnology of the tribe it seems 
proper to adopt the hyphenated term Mohegan-Pequot. So far as 
information is available we have no means of estimating the actual 
proportion of Pequot blood prior to 1861. In that year, however, a 
body of commissioners published a report on the land holdings of 
the tribe and submitted a census of the individuals, with the state- 
ment of their tribal ancestry evidently based on information given 
by the Indians themselves. Among the 79 individuals listed as 
Mohegan, 16 asserted themselves to be of Pequot descent, rang- 
ing from one-half to one-eighth.2 It should be recalled that two 
bands of Pequot were established in Connecticut in colonial times 
just across the Thames River, not much more than 12 miles distant 
from the Mohegan village. Nevertheless, the intermarriages between 
the two people in recent times have amounted to nothing, owing to 
a traditional dislike between them arising from the part played by 
the Mohegan in aiding the English to effect their downfall. The 
Pequot, for their part, have continued a separate existence on their 
side of the river to this day.’ 

It may be worth while adding a word or two in corroboration of 
historical testimony as to the linguistic and ethnological affinity of 
the two groups. A comparison of two modern Mohegan glossaries 
with the actual Pequot terms collected by President Stiles at Groton, 
Conn., more than a century and a half ago,‘ shows the two to have 
been as close in phonetics and lexicon as, one might say, British and 
American; a comparison which seems to hold in many respects 
between the people in general with almost amusing consistency. 
The linked cultural identity of the real Pequot and the Mohegan- 
Pequot permits us from the standpoint of our Mohegan information 
to assign classification to a rather wide area in eastern Connecticut, 
a considerable help in filling up the gaps in the culture areas of this 
little-known region. 

The Mohegan-Pequot have undoubtedly assimilated some Narra- 
gansett blood, but to what extent it would be impossible to say 
beyond quoting the previously mentioned report of 1861, which 
designated Narragansett descent to three individuals among the 
Mohegan at fhat time. Among the present-day members of the 


?T have included under this listing four whose Pequot ancestry was not specified, though it should have 
been, since their parents were so designated. 

§ An old original Pequot wooden corn mortar (pl. 16, 0) obtained in 1920 from Nathaniel Latham, of 
Stonington, shows the characteristic scalloped base which appears as a feature in the mortar construction 
of this immediate group of tribes. This elaborated feature does not occur in the mortars of the Massa- 
chusetts bands. The latter have plain straight sides. 

4This vocabulary was taken down in 1764. The forms recorded therein show practically no deviation 
from the Mohegan given here, even after the wide lapse of 158 years; rather remarkable nonchangeability 
for languages which have lived only in oral form. 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 14 


FIDELIA A. H. FIELDING, THE LAST SPEAKER 
OF THE MOHEGAN-PEQUOT LANGUAGE, 
TAKEN SEPTEMBER, 1902, AT MOHEGAN, 
CONN., DURING THE ANNUAL MOHEGAN 
"WIGWAM” FESTIVAL 


Sadlul ONIYOSHDIAN AGNV 
NVSSHOW SHI AO NOILVOOT SHL SNIMOHS 30XNOS LS3SINTYVA SHL ‘v19l LNOGVY AO dVW HOLNa 


Resrp29 )) SS Ye j 
_ cmmbninecee' Sv) VASNI YY 


Q /v0aNNaS 


ve ‘ 
a 
Mts00 ai gol 


Z T SS Xs a 
71h aA gg / ao 0S agin 7 a : ~ \ Snapper uryn JS Bee 
renee om mh (ENG: 


Sa 


deg ; 

(ork gor / pa Ng 

Sedan] jhe tans ne borsalsy NCO VAOYWS.mesmage * 

K_prenbritrsena hecag aqua te bleh, aha 
we Zory|tog GS RU (JeaG wemrapar 05% 1/ a 


\ oS \ A, : l 


St 3lW1d LYOd3SeY TVANNY GHYIHL-ALYOS ASOIONHLA NVOIYAWY 40 Nvaydna 


ras 


“op 
t= 


CNNOO ‘SWA1 LSVa YVSN ‘LNIOd 4OV1E LV NOILVAUSSSY OILNVHSN G10 WOYS) YVLHOW 
N3SGOOM OLLNVHSN °° !;NNOO ‘NOLONINOLS WOYS YVLHOW NA3GOOM LONOAd GSAHVO '@ *(NOILVGONNOSA 
SASH 'NVIGNI NVOIYSWV SHL 40 WNASNW) 31LSad 3NOLS GNV YVLYOW NS3GOOM GaAk8VO NVOSHOW ‘D 


ADOIONHLA NVOIMAWY 4O NVvVaYN 


91 3LV1d LYOd3aY IWANNV GYIHL-ALYOS 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 17 


a, MOHEGAN MAN POUNDING PARCHED CORN IN 
WOODEN MORTAR; 6, CHARLES MATHEWS 
(NEHANTIC-MOHEGAN) AND OLD STONE WASH- 
BASIN; «, EDWIN FOWLER AND ANOTHER OF THE 
OLD STONE WASHBASINS AT THE FIELDING 
HOMESTEAD 


(9tyoud pue vovy [[Ny) (uoywuuey] “yyy Aq ydesF0.0qq4) 


MYOMIGNVH YAH AO NAWIO3dS V SI HONOd 
G30vsd SHL (216) ‘YASINS0R0) OILNVHAN GOO18-11N4 V ‘(HONSNON AOYHAW) SMSHLVA AYNSH ‘SY 


8lL 3ALV1d LYOd5yY IVANNY GHIHL-ALYO4 ADOTIONHL 


1 NVOIYAWYV 40 Nvayna 


(eddeq) wetata “MM Aq ydeisojoyq) 


(SM3AIA OML) OILNVYHAN ‘HONSNON ‘V VLOIS 


61 3LV1d LYOd3Y TVANNYV GYIHL-ALYOS ASOIONHLA NVOIYAWY JO NvayHna 


SPECK] A MOHEGAN-PEQUOT DIARY 209 


tribe the Tantaquidgeon ° family recognizes the same in part. Dia- 
lectic or other influence from this source, however, may be regarded 
as negligible. 

Among the minor tribes whose local culture and dialect were evi- 
dently rather closely related to the Narragansett were the Western 
Nehantic.° They deserve particular notice. The location of this 
small tribe has already been given. With the decline of this band 
its descendants seemed to have turned toward Mohegan as a refuge. 
Until recently there were several individuals of pure Nehantic blood 
(see pls. 18, 19, 21) living there who had removed from their proper 
habitat on Long Island Sound near East Lyme. Four of the present 
inhabitants of Mohegan are therefore one-half Nehantic, and some of 
these have children there. In 1861 there were six of this classifica- 
tion. The culture contribution of this small group can, however, 
have been very insignificant, even if it differed at all from that of the 
Mohegan residents. The Nehantic have been regarded also as an 
offshoot of the Narragansett.’ 

Immigrants from the Tunxis tribe were at times accorded a haven 
at Mohegan, as their declining numbers left them a prey to the en- 
croachments of the whites. The Tunxis, a small nation, occupied a 
neighborhood on the Connecticut River near the site of Hartford. 
Just what their dialectic peculiarities may have been we have no 
record to show, beyond several assertions that they belonged to the 
Mattabesec or Wappinger confederation, which extended from the 
fHludson to the Connecticut south of the latitude of Poughkeepsie. 
They are reputed to have been later subject to Uncas. After the 
Revolution some of them joined the Stockbridge Mahican. One of 
the Tunxis descendants persisted at Mohegan until within about 30 
years ago. This was an old woman, Pually Mossuck, who died about 
1895, leaving some scattered offspring, Caroline and David Jones and 
Mary Taylor. The name Mossuck was noted by De Forest as 
occurring in his time (1852), borne by an old man living in Litchfield.* 
In 1804 some of them still held land in Farmington under the care of 
an overseer. 


5 This name is given as ‘‘Tantiquieson, a Moheague captain,”’ in Winthrop’s Journal, 11, 380-381, quoted 
by Drake, Biography and History of the Indians, ete. (1837), Book II, p. 69. De Forest (History of the 
Indians of Connecticut, p. 191) also refers to one of Uncas’s captains of this name. 

6 Since the account of Nehantic ethnological survivals was published in 1909 (Speck, ref. (h) and (i), p. 206 
of this paper) two additional facts concerning the band havecometohand. Oneisthe word wakedjana’k, 
remembered by Mrs. Skeesuck as an expression often used by her mother (Mercy Nonsuch), a full-blood 
Nehantic woman who died in 1913. This means, ‘‘Oh my goodness!” and corresponds to Mrs. Fielding’s 
Mohegan exclamation wai’kodja’mank‘, ‘‘Ohmy!”’ Next we traced an old wooden corn mortar (pl. 16, c) 
which had been taken from the Nehantic reservation at East Lyme and had fallen into the hands of white 
people. It had presumably belonged to the Wawkeet family of Nehantic. In form, and in the peculiarity 
of the scalloped carved base and handles at the sides, this interesting mortar is identical with those used at 
Mohegan (pls. 16, a; 17, a). 

7 W. Hubbard, A Narrative of the Indian Wars in New England, etc., 1607-1677, p.49. Stockbridge, 
1803. 

§ De Forest, History of the Indians of Connecticut, p. 375 


210 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


One, at least, of the tribes of eastern Long Island contributed 
individuals to the Mohegan nation. At the present day the Fowler 
family is of remote paternal Montauk descent. We should, I think, 
hesitate in classifying the Montauk and its affiliated tribes inhabiting 
the eastern portion of Long Island intimately with the Mohegan- 
Pequot, since we have so little information on the dialectic and 
culture properties of the Long Islanders. The inhabitants of the 
eastern portion of the island differed, however, from those of the 
western portion, an assumption fairly well founded through historical 
and archeological contributions by various writers.° Since, how- 
ever, the Montauk and their allies were in close political and com- 
mercial contact with the Pequot and Mohegan-Pequot, it may be, 
I presume, fairly safe to assume that something more than mere 
social relations existed between the two groups.’ The eastern Long 
Island group under consideration, however, according to Michelson, 
fell within the confines of the larger Massachusetts-N arragansett- 
Pequot dialectic division.'! 

To properly understand the composite character of the southern 
New England tribes, especially those nearest the Hudson River 
and the New York State boundary, it is necessary to revert for a 
moment to the question of Iroquois influence. The early accounts 
of the region are replete with reference to the constant friction 
between the two stocks, the Iroquois, as usual, the aggressors, as 
successful in their cultural conquest as they were in their political 
invasion. There seems to have been no retreat for the tribes border- 
ing on Long Island Sound as far as Cape Cod. It was therefore 
inevitable that the institutions and manufactures of the Algonkian 
should have been modified by contact with the more advanced 
Iroquois. We may even remark the survival of such an influence 
in the decadent ethnological characteristics of the southern New 
England peoples as they are revealed to us in the local records and 
in modern survivals. In architecture, implements, ceramics, basketry, 
beaded and quilled embroidery, costuming, and decorative designs 
the testimony is abundant for similar properties existing in both 


®R. P. Bolton, New York City in Indian Possession, Indian Notes and Monographs, Museum of the 
American Indian (Heye Foundation), vol. 11, No. 7 (1920), p. 271, gives evidence from historical sources, 
chiefly land deeds, showing affiliations of the western Long Island tribes with the Delaware subtribes 
rather than with those of eastern Long Island. A. B. Skinner, Archaeological Investigations on Man- 
hattan Island, ibid., vol. 11, No. 6 (1920), p. 212, summarizes the convincing archaeological evidence for a 
similar conclusion. (Cf. also R. B. Dixon, Proceedings of American Antiquarian Society, April, 1914, p. 9.) 
M. R. Harrington’s unpublished material on Long Island ethnology shows also that a difference appears 
in a careful study of the two sections of the island. 

10 De Forest has much to say concerning Long Island and Connecticut Indian commerce and similarity. 
Mrs. Fielding related several folk tales referring to social intercourse between the two. (Cf. Speck, ref. 
Gi), p. 197.) Drake discusses the same (op. cit., Book IT, p. 101) 

1! Michelson, map with Preliminary Report on Linguistic Classification of Algonquian Tribes, Twenty- 
eighth Ann. Rept. Bur. Amer. Ethn, (1912). W. W. Tooker in several papers exaphasized the similarity 
of Montauk with Massachusetts. 


SPECK] A MOHEGAN-PEQUOT DIARY PA 


areas, the Iroquois evidently somewhere responsible. The ceremonial 
functions of wampum, clan inheritance, some elements of medicinal 
superstitions and folklore likewise reflect a similar influence.” 

The ethnological content of Mohegan-Pequot culture is therefore 
valuable to the ethnologist, because it represents what was charac- 
teristic of a large area in southern New England stretching from 
Narragansett Bay to the Connecticut River and north approximately 
to the Massachusetts line, specifically embracing at least three prom- 
inent tribal groups, the original Pequot, the western Nehantic, and 
the later Mohegan-Pequot. On the map (pl. 20) I have undertaken 
to outline the determinable groups. It is most fortunate, accordingly, 
that the Mohegan maintained themselves for so long a time and 
fulfilled the function of conserving the type dialect of the area until 
at least some specimens of it, such as they are, could have reached the 
hands of investigators. They have preserved for us the only possible 
existing source of information on the life of this immediate group. 
The remaining Pequot in Connecticut have become hopelessly 
deculturated, while the Long Island remnants lost their language 
before records of it were made. West of the Connecticut River the 
one band at Seatticook, which remained fairly intact until recently, 
belonged outside of this group with the lower Hudson River group 
of Wappinger, so falling into classification as an intermediate between 
the Mohegan-Pequot of southern New England and the Mahican 
or perhaps the Munsee dialects. 

The other southeastern New England subdivisions, the Narragan- 
sett and Massachusetts (Natick), were more fortunate in receiving 
attention from the early missionaries, only the Nauset and Wam- 
panoag having been specifically overlooked by the recorders of native 
life and language of early times. Practically all of these groups, 
however, are still represented by more or less segregated bands of 
descendants in Rhode Island and Massachusetts, from whom some 
very fragmentary but, nevertheless, helpful contributions may be 
hoped for. 

A further note concerning the southern New England Indians will 
remind us that in 1788 many of the Mohegan, Pequot, Narragansett, 
Tunxis, Montauk, and some Wampanoag withdrew, combined under 
the name of Brotherton Indians under the leadership of Samson 
Occum, a converted Mohegan, and settled among the Oneida, in 


oughby, Pottery of the New England Indians, Putnam Anniversary Volume 1909, p. 97; G. H. Perkins, 
Aboriginal Remains in Champlain Valley, American Anthropologist, n. s. vol. 11 (1909), p. 607; A. B 
Skinner, Archeological Investigations on Manhattan Island; Indian Notes and Monographs, Museum 
of the American Indian (Heye Foundation) (1920), vol. 11, Iv, 6, pp. 153, 210; R. B. Dixon, The Myth- 
ology of the Central and Eastern Algonkins; Journal of American Folk-Lore (1909), No. LXXXII; 
The Early Migrations of the Indians of New England, Proceedings of American Antiquarian Society, 
April, 1914; De Forest, History of the Indians of Connecticut (1857), pp. 65-66, 289, etc.; and the writer’s 
Decorative Art and Basketry of the Indian Tribes of Connecticut; Geological Survey of Canada, Anthro- 
pological Series, No. 10 (1915). 


Zi, TRIBES AND DIALECTS OF CONNECTICUT [eTH. ANN. 43 


New York. Later, with the Oneida in 1833, they moved to Wis- 
consin, where they now continue to exist as a band numbering about 
200 souls. Considerable light may still be thrown on the southern 
New England area by a detailed study of the composite exiled band, 
and this is a particularly urgent need at present.' 


MOHEGAN POPULATION 


It may not be out of place to present here for the historian and 
sociologist a series of estimates of the population of-the Mohegan at 
different periods, to show incidentally how a small native community 
has withstood annihilation for almost two centuries, although sur- 
rounded by an aggressive and growing European population.2 The 
small tribe has shown a remarkable tenacity, despite progressive 
dilution of blood, an illustration of the occasional persistency of 
small racial bodies within larger ones. 


1704. “150 warriors” (estimated total 750 by De Forest, op. cit., p. 316). 

1743. “100-120 men”’ (estimated 400—500 by De Forest, op. cit., p. 346). 

1774. 206 New London and Montville, 61 Norwich, 21 Lebanon, 28 Colchester, 

i 30 Preston; total, 346. (De Forest, p. 474, quoting Mass. Hist. Soe. 
Coll., vol. x, p. 118.) 

1782. 135 (History of Montville, Conn., Baker). 

1786. The removal took place to the Oneida country, under Samson Occom, 
and the formation of the Brotherton band, which later removed to 
Wisconsin. 

1797. ‘‘Supposed to be 400” (statement by Kendall, see 1807, below). 

1804. 84 (Mooney, in Handbook of Amer. Inds., Bull. 30, Bur. Amer. Ethn., 
article Mohegan). 

1807. 69 ‘fon their lands” (E. A. Kendall, Travels through North America, etc., 
1807-8. N. Y. (1809), p. 301). 

1822-1825. 300 (Mooney, op. cit., probably from census, Jedidiah Morse). 

1832. 350 (ibid.). 

1848. 125 (De Forest, p. 488). 25-30 full bloods, about 60 on the reservation. 

1860. 85 (60 on reservation, 25 residing elsewhere). This is an accurate census 
by commissioners appointed by the State. (Rep. of Committee on the 
Mohegan Lands, Hartford, 1861, p. 4.) 

1902. ‘About 100” (Speck, ref. i, 1909, p. 185), including those scattered 
through eastern Connecticut. These were enumerated by name. 

1910. 22 (U. 8. Census 1910, Ind. Pop. in U. 8., p. 116). Evidently lessened 
through the claim of some of the Indians who passed as whites. The 
enumerations for the eastern tribes are, however, generally worthless 
in this census. 

1920. 122 (enumeration of the Mohegan Association); 31 at Mohegan; 73 in 
Norwich, New London, and neighboring Connecticut towns; 18 
scattered. 


1Since the above was written a collection of texts and linguistic material has been obtained from this 
group by Dr. Truman Michelson for the Bureau of American Ethnology. 

2 Hubbard (Narrative of Ind. Wars in New Engl. (1803) p. 52) remarked on the Mohegan being less 
numerous but more warlike than the Narragansett. 


BUREA 


MAP 


BUREAU OF AMERICAN ETHNOLOGY 


FORTY-THIRD ANNUAL REPORT PLATE 20 


KX. 4x. 

x eX, 

x KOKI KOK a Peg 

Va Bgl ty tg Py: * x RKC 
x, OKOKER COKE KEE OR IRI COKE 
OK KOK ERK AIG KEIR 
Kea * 


x K 
OK KOK OK Ks * 
x Ke eh) KEK KOKO KARR ERRNO 
x. 4 >, OOOO 
gi alate fe sett ARR 


©, 
YQ 
2 


QL 
2 
x2 


22 
2 


OY 
3 PX Be5 
OX KO 


SOUTHERN NEW ENGLAND 
CULTURE AREAS 


Showing location.of Mohegan-Pequot Dialectic 
Boundaries, neighboring dialects and their affinities. 


Y Dialects eastofConn. | @) Location of villages 
__-- Approx. dialectic A River (Mohegan-Pequot) of Indian survivors 


boundaries. L Dialects (Nipmuck) into recent times 


sesveee PEQUOT-Mohegan bdys. 
SJ N Dialects (Mass-Wampanoag- 
\CHOGUE So: ale ence cas NS Dialects (Meet hati uncertain) 
ee Sete SARKOCED " aivad por “7A BC Blocks of territory Claimed by Mohegans Free Dialects westof Conn.River and on 
SIE aT MMe Kn AS SEPATUCK™ in three tracts after deathof Uncasabout 683 Long Island (Wappinger-Mattabesec) 


MAP SHOWING DISTRIBUTION OF TRIBES AND DIALECTS IN CONNECTICUT AND ADJOINING REGIONS. (BASED ON CLASSIFICATION OF Ree 
AMER. E on I 


ALGONKIAN DIALECTS BY JOHN R. SWANTON AND TRUMAN MICHELSON, TWENTY-EIGHTH ANN. REPT. BUR. 


Onegai 
wit Male dh a AMONG 9 Pale 


Let CS aa rea B70 AAO LAMA A MONTE! S aviwone sAM 
OE MOe sar AMOR CVA MOT MAW (A UMOUYS 2TOSIAIG Yoo 


SPECK] A MOHEGAN-PEQUOT DIARY Zils 


The latest phase of Mohegan history is the formation of the 
Mohegan Indian Association at Mohegan in 1920. The leading 
members of the band founded this association to preserve the in- 
tegrity of the tribe and to effect certain aims along social and legal 
lines. Forty-nine of the Mohegan are enrolled, the officers being 
Lemuel M. Fielding, chief (pl. 22, 6); Everett M. Fielding, assistant 
chief; Albert E. Fielding, treasurer; Gladys Tantaquidgeon (pls. 23, 6; 
24, a), secretary; Mrs. Edith Grey, Miss Mary V. Morgan, Mr. 
Julian Harris, and Mrs. Hattie Morgan, councillors. 


ESTIMATES OF THE POPULATION OF THE PEQUOT 
PROPER 


About 3,000 before the Pequot war is the estimate given by early 
writers. 

1637-38. After the destruction of the Pequot, ‘350 warriors, about 1,250 souls,” 
New Haven and Long Island (Mooney, article Pequot, Handbook 
of American Indians); 200 warriors, portioned out among friendly 
tribes, “about 700 in all’ (‘about 100 warriors to Mohegan, 80 to 
Narragansett, 20 to Niantic’’). 

1655. Survivors granted two reservations in Connecticut, Mushantuxet (Led- 

yard) and Groton. 

1674. 1,500 on both reservations (Mooney, op. cit.). 

1731. 164 (De Forest, op. cit., p. 427). 

1749. 38 Groton band (De Forest, op. cit., p. 432). 


1762. 176 (30 families) Groton band (De Forest, op. cit., p. 487); 140 Mush- 
antuxet (Ledyard) (Mooney, op. cit.). 
1774. 186 Groton band 
1776. 151 Mushantuxet | 
ma a Bear Kraken) (De Forest, op. cit., p. 482 et seq.). 
1848 Ve persons, 3 families, Stonington 
* \48 persons, Ledyard 


1902. “Less than a score’”’ (C. P. Thresher.’) 

1907. ‘About 25” (near Ledyard) (Handbook of American Indians). 

1910. 66 (49 in Connecticut, 17 in Massachusetts) (United States Indian Census, 
p. 75). 


AFFINITIES OF MOHEGAN-PEQUOT WITH HUDSON RIVER 
MAHICAN 


Having now proceeded toward establishing the boundary limits of 
the dialects of the specific Pequot type, we may denote the area by 
marking it in an inclosure on a chart of New England showing forth- 
with its classification as a member of the Massachusetts-N arragansett 


2? Homes and Haunts of the Pequots. New England Magazine, 1902, p. 753. 


214 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


division. On the west, across the Connecticut River, were located,! 
the so-called Quiripi or 7 dialects, embracing the Mattabesec or 
Wappinger confederates, and these extended across Long Island 
Sound over the eastern portion of Long Island; on the north Nipmuck, 
supposed to have been an / dialect,? and a branch of the Pennacook, 
on the northeast Massachusetts, and farther to the east Wampanoag 
and Narragansett, the last three of the n type. This gives us five of 
the noteworthy variant divisions of the southern New England group, 
the dialects fairly uniform in lexicon, but varying phonetically 
through r, y, J, and n forms as just indicated. 

The affiliations of the larger southern New England group may 
now be considered. In spite of the meagerness of detailed and 
accurate information, we have some general matter offering points of 
contrast with neighboring types, northward in the better-known 
Wabanaki and westward in the slightly known Delaware and 
Mahican area. These permit us at least to draw out a certain 
sense of directional relationships. Upon a second glance the rela- 
tionship of the whole southern New England group falls more closely 


1 The dialects of Shinnecock and Poosepatuck, or Uncachogue, were mutually intelligible and belonged 
also to ther type, as is shown by a vocabulary taken by Thomas Jefferson in 1794 at the Poosepatuck reser- 
vation near Mastic. At that time three old women and one girl spoke the language. The original manu- 
script in the archives of the American Philosophical Society was examined. It shows a close lexical resem- 
blance to Mohegan-Pequot. From the terms given, which unfortunately do not include many verbal 
forms, we may show the variation to be only a phonetic one, as follows: Mohegan-Pequot y (Mass.-Narr. 
n) (iy=i')=Long Island r, between vowels. Examples: 


English Uncachogue 

star arraqusac anoqs (Natick) 

dog arrum anum (Natick) . 

he is handsome woreeco wi'’go (Moh.—Peq.) 

good woreecan wigan (Moh.-Peq.) 
wuneegan (Natick-Narr.) 

fish operamac pi’’yamag (Moh.-Peq.) 

fire ruht, yuht wi'yat, yut (Moh.-Peq.) 


Other points in Long Island Uncachogue, though based on only a few examples, are: Animate plural 
ending, -ank, corresponding to Moh.—Peq. ag; inanimate plural ending, -nus, Moh —Peq. -wne (-unsh). 
M. R. Harrington (Journal of American Folk-Lore, Vol. XVI, p. 39) in 1903 gives a Shinnecock vocabulary, 
but it does not afford a key to grammatical features. 

On the mainland in western Connecticut we have the r forms identical with those of eastern Long Island, 
as follows, in the Naugatuck vocabulary given by De Forest (History of the Indians of Connecticut, p. 491) 
and Scatticook (Prince and Speck (1903), ref. d). 


parched corn rutig (Scatticook) yokeg (Moh—Peq.) 
nuhkik (Mass.—Narr.) 
snake (diminutive) skukaris (Seatticook) skuksis (Moh.—Peq.) 
man rinh (Naugatuck) inn (Moh.—Peq.) 
nnin (Mass.—Narr.) 
fire ru-u-tah (Naugatuck) (see above) 
rut (Seatticook) 


On the basis of the above tables, and the statement of Roger Williams that the northern Indians used r, it 
appears that the Wappinger-Mattabesee dialects, all having r forms (see below, footnote 2 of this page) 
extended from the Connecticut River Valley in Massachusetts southward through western Connecticut 
and across to Long Island, covering the central and eastern portion of the island. Hence, the southern 
New England dialectic group extended from the western boundary of Connecticut, including Long Island, 
and east to Massachusetts Bay. 

2? The Indian Grammar Begun, John Eliot (1666), Old South Leaflets no. 52, p.4. ‘‘We Massachusetts 
pronounce the n. The Nipmuck Indians pronounce 1, and the Northern Indians pronounce ther. As 
instance: we say anum, Nipmuck alum, northern arum, a dog. Soin most words.” 


ePEcK] A MOHEGAN-PEQUOT DIARY 215 


with the Delaware and Mahican-Wappinger, both in speech and in 
habits, than with the Wabanaki. Doctor Michelson, referring to 
dialect, assents to this probability in his painstaking study of 
Algonkian languages. He says: “Pequot and Mohican (Mahican) 
are not closely related, though . . . Mohican is more closely related 
to Pequot than it is to Delaware-Munsee,”’* and adds orally, ‘as 
will be elaborated later.” 

His conclusion in reference to Natick and Pequot is based largely 
upon phonetic values and upon his analysis of the pronominal 
features. There is an additional dialectic mark which is worth con- 
sideration as bearing upon the point. 

The locatives in -k and -g in Mohegan-Pequot show that it coin- 
cides in this particular respect with the Wappinger-Mahican division 
on the west rather than with the Massachusetts-Narragansett on the 
east. The peculiarity is exhibited in many place names throughout 
central and western Connecticut to the Hudson River ending in -k 
or-g, while eastward in Rhode Island and Massachusetts the place 
names, many of them dialectic cognates with the Connecticut terms, 
end in locative -t. 

A small vocabulary in De Forest’s History of the Indians of Connec- 
ticut provides a little comparative material from the Naugatuck 
language, spoken in western Connecticut on the Naugatuck River, 
an eastern affluent of the Housatonic. These terms evidently rep- 
resent the dialect of the Paugusset tribe and conform in several cases 
to the phonetics (r in place of n, J, y) of the Wappinger-Mattabesec 
as spoken at Scatticook. They, too, show a close analogy with 
Mohegan-Pequot in lexicon, allowing for characteristic 7 equiva- 
lents, and some differences in word usage from Massachusetts- 
Narragansett, at least to the general extent that we are accustomed 
to find in comparing dialects which conform to certain groupings. 
Bear, Naugatuck awaususo, M.-P. awasus, contrasts with Massa- 
chusetts mashq; man, Naugatuck rink (rin), M.-P. 7n; woman, 
Naugatuck wenih (winai), M.-P. winais (denunciative); night, 
Naugatuck toofka (misprint for toopka) M.-P. dupka; fire, Naugatuck 
ru uh tah, M.-P. yut. This all points a hint as to the intermediate 
position of Mohegan-Pequot between its nearest relative, the Mahican- 
Wappinger, and Massachusetts-Narragansett. In consequence, not 
forgetting, however, that our material covering other desirable points 
is so meager, we may venture an indication on the chart of the 
relationship. 

We are led to it, moreover, from a consideration of the dialectic 
graduations toward the Delaware and Mahican-Wappinger divisions, 
which link the Massachusetts and eastern Connecticut dialects with 
the Hudson River dialects through the intermediate 7 dialects 


? Michelson, International Journal of American Linguistics, vol. 1, no. 1, pp. 56-47 (1917). 


216 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


(Quiripi group *). A word or two on this interesting and little-known 
division may be added here, to repeat what Professor Prince noted 
concerning some words and phrases rescued at the last moment from 
one of the Seatticook Indians living in 1903 on the Housatonic River.° 
He assigned to the New England dialect a closer affinity with the 
Mahican, a view which has since received support from Doctor 
Michelson. The band at Scatticook was composed of fugitives from 
the Pequot, Narragansett, Wampanoag, and other eastern bands, 
from about 1736 on, seeking refuge with the tribes west of the Con- 
necticut River, which were then more remote from contact with the 
whites. We see, accordingly, how the southern New England tribes 
felt about their own affinities, always turning westward toward the 
Hudson rather than northward to the country inhabited by the Waba- 
naki. Between the two a completely unfamiliar culture setting, 
different historical associations, more widely separated speech, even 
open hostility, marked the Wabanaki and the southern New England 
group as the offshoots of different waves of Algonkian migration to- 
ward the Atlantic coast. Turning to historical matters, it seems 
proper now to refer to the opinions of the natives themselves con- 
cerning their former migration, opinions which in spite of Doctor 
Lowie’s scepticism on the value of native historical traditions, may be 
repeated in a sympathetic spirit, since in this case they substantiate 
the inclination of internal evidence. 

Migration Legend.—In one of the previous papers ® on Mohegan- 
Pequot I mentioned Mrs. Fielding’s tradition that her people had 
originally come from the Hudson, moving eastward toward the 
Connecticut, then following down this river to Long Island 
Sound. Another recently recovered document corroborates her 
belief and shows that it was widely known among these Indians. 
The document referred to I shall quote im full from its source, 
Mrs. Emma Baker (pls. 28, 6; 29, d), one of the oldest Mohegan 
women, often consulted on ethnological and historical matters 
before she died several years ago. ‘‘When a child of 7 years, 
my great-great-aunt used to take my sister, brother, cousin, and 
myself on the hill near where the church now stands, point to 
the northwest, and tell us that was the way that her folks 
came, and that we must never forget it, away to the hills of 
Taughannick, and after that for several years she used to impress 
upon our minds that it was something that we must not forget.” 
Still another version of the eastern migration tale finds place in the 


4 Trom a statement in Hubbard’s Narrative of Indian Wars in New England, etc., Stockbridge (1803), 
p. 244, it may be inferred that the Pocomtuck on Connecticut River, near the location of Springfield, were 
closely allied to the Stockbridge Mahican. At their dispersal in 1676 by Major Talcot they fled to Stock- 
bridge. Hubbard says they were separate from the Nipmuck. A recent paper by A. B. Skinner, Notes 
on Mahikan Ethnology, Bulletin, vol. 2, no. 3, 1925, Public Museum of Milwaukee, furnishes some in- 
teresting ethnological information on the Stockpridge Indians. 

6 Prince and Speck, ref. d (1994), p. 347. 

6 Prince and Speck, ref. a, p. 193; also Speck, refs. g and i, p. 184. 


341 SO SGOIYSd OML LV (AdALOZYYSANSDVA ‘ ; 
G10 WOUYs) OILNVHAN ‘HONSNON NHOP ‘9 ‘¢ *(SdALOBZYYSNDVG G10 WOH) OILNVHAN ‘'HONSNON ASLAG 


q Dd 


1@ 3ALW1d 1LYOd3aY TIVANNYV GHYIHL-ALYOS ADOTONHLA NVOIYAWY 40 NV3aYNG 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 22 


a, BURRIL FIELDING; 6, LEMUEL M. FIELDING; c, DORIS FOWLER; 
d, LORETTA FIELDING. ALL MOHEGAN 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 23 


a, LESTER SKEESUCKS IN COSTUME (FROM AN OLD DAGUERREO- 
TYPE); 6, GLADYS TANTAQUIDGEON GATHERING HERBS; ec, 
MRS. FRANCES (OLNEY) HART, OF NARRAGANSETT-MOHEGAN 
DESCENT; ¢d, LEWIS DOLBEARE, NEHANTIC-MOHEGAN 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 24 


a, GLADYS TANTAQUIDGEON (MOHEGAN) IN_ COS- 
TUME; 6, GROUP OF MOHEGAN AT THE ANNUAL 
“WIGWAM” FESTIVAL (AUGUST, 1920); ¢, SCENE IN- 
SIDE THE “WIGWAM” AT THE ANNUAL FESTIVAL 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 25 


a, ADELINE (MATHEWS) DOLBEARE, NEHANTIC-MOHEGAN; 6, 
CYNTHIA FOWLER, MOHEGAN; c¢, ELLA (MATHEWS) AVERY, 
NEHANTIC-MOHEGAN; 4d, DELANA (MATHEWS) SKEESUCKS, 
NEHANTIC-MOHEGAN 


NVDSHOW WIV ‘SYaLsiS GNV NOSSGCING 
-VLNVL GIOUVH ‘P !AYOLS (DNIGTAIS) AYVA 9° *NOSDCINOVLNVL GSYsINIM GNV Q1048VH 
‘43qTMO4 GNVILYOO ‘¢ ‘NOADGINOVLNVL GSYSINIM GNV YaIMOS FO0ldLVaa GNV sl1duoaq 


o 


D 


P 


ADOIONHL]A NVOIYAWY 4O NVvadn| 


9% ALV1d LYOdSY IWANNY GHIHL-ALYOs 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 27 


a 


» HANNAH (HOSCUTT) DOLBEARE 6, MOSES 
AND FRANCES FIELDING. ALL MOHEGAN 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 28 


ec a 


a, PHOEBE (FIELDING) FOWLER; 6, EMMA (FIELDING) BAKER; 
c, JOHN TANTAQUIDGEON; d, BURRIL FIELDING. ALL 
MOHEGAN 


SPECK] A MOHEGAN-PEQUOT DIARY 217 


memory of Lemuel Fielding, a Mohegan, whose father had it from his 
father and grandfather, whose lives together cover a span of almost 
a century and a half. It asserts that the people came eastward over 
a desert, then traversed ‘“‘the great fresh water,’ and finally, driven 
by the attacks of the Mohawk, crossed to the eastern side of the 
Connecticut, where they made their homes. We might admit that, 
collectively and in conjunction with the other evidence, there is some 
little weight in the force of this testimony. 

The question arises in one’s mind, whence came the Mohegan and 
Pequot invaders into the region where they were found in 1614? A 
glance at the distribution map shows another aspect of the situation 
favorable to the assumption of an irruptive tribal movement, coming 
from the north and dividing the Nehantic on Long Island Sound 
coast into the well-known eastern and western bands. Historians in 
general seem to accept this explanation,’ since it was given by the 
Narragansett and Nehantic as the cause of their constant hostility 
toward the Pequot during the seventeenth century. 

Our reasons for considering the Nehantic and Narragansett as 
being closely related come from several sources. The geographical 
contiguity and political relationships of the two groups argue some- 
thing positive toward the idea that these two people were original 
occupants of the coastwise strip of territory before the incursion of 
the Mohegan and Pequot. Several references in early documents 
mention the Nehantic as having formerly possessed the coast from 
Connecticut River eastward to the Wecapaug, and extending inland 
some 25 miles. The two bands of Nehantic in later times were con- 
sequently the divided portions of the original body. As inhabitants 
of the coast contiguous on the east with the Narragansett, their 
dialectic and culture status may be assumed to have closely resembled 
that of the Narragansett. The few Nehantic culture survivals and 
native terms do not furnish denial but a mild affirmative of the matter. 
Politically their early unity is betrayed by the knowledge that they 
had chiefs in common, and are frequently mentioned together as 
combined units whose fortunes were affected by their common aggres- 
sors, the Pequot.’ Later the eastern Nehantic became incorporated 
with the Narragansett, acquiring even a seemingly dominant position 


7 Substantially accepted by De Forest as authentic (De Forest, op. cit., pp. 60-61). 

§ Ninigret (Nenekunat, as Roger Williams wrote it) Was primarily sachem of the Nehantic, whom Drake 
refers to as ‘‘a tribe of the Narragansetts whose principal residence Was at Wekapaug, now Westerly, in 
Rhode Island.” (S. G. Drake, Biography and History of the Indians of North America, 1837, Book II, 
p. 67.) Hubbard also stated that the Nehantic were an offshoot of the Narragansett (Hubbard, op. cit., 
p. 49). Miantonomoh in 1642 also referred to the Nehantic as of ‘“‘his own flesh and blood, being allied by 
continual intermarriages.’’ The two tribes were united in their hostility to the Mohegan in 1644. In 
1647 (ibid. p. 70) the two are again mentioned as one body. The successors of Ninigret, who inherited the 
chieftaincy of the Narragansett down to about 1812, when George Ninigret, ‘‘the last crowned King,” died, 
were constantly recorded as Nehantic chiefs. (Drake, op. cit., p. 83, quoting Hazard, 11, 152. Some of 
Drake’s information (1837) Was obtained from unpublished manuscript of Rev. Wm. Ely. He also relies 
upon Collections of Mass. Hist. Soc., LX, 83.) 


19078°—28——15 


218 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


there, while the western portion of the tribe remained independent 
until it came finally to be linked with and absorbed by the Mohegan. 

The attitude of the Mohegan and Pequot together toward neighbor- 
ing peoples, except the English, seems to have been one of almost 
constant hostility. With the English of Connecticut, after the 
destruction of the Pequot in 1636, the Mohegan allied themselves—a 
coalition between invaders. With the Narragansett they never 
appear to have been at peace from the first notices we encounter in 
1634 through the whole historic period. The quarrel against the 
Narragansett was maintained throughout by the Mohegan after the 
Pequot had been dispersed by the English. Under Uncas the control 
over frontier tribes on the north toward the Massachusetts border 
line, and on the west across Connecticut River, was continued. 
Few of the land transfers along Long Island Sound as far as the 
Quinnipiac of New Haven were permitted without the consent and 
signature of the Mohegan sachem. So much for the reasons why 
the broken line is marked on the chart to indicate the dominions 
controlled by the Pequot and Mohegan. 

One other consideration has a bearing upon the question of the sup- 
posed Pequot-Mohegan invasion. Thename Pequot isgiven the mean- 
ing ‘“‘destroyers,”’ derived by Trumbull from Paquatauog,? which if 
correct is a deviation from the usual practice among the New England 
tribes, who carried names which were, in general, geographical. 
The reason is obvious in view of the indications just outlined. 

Most of the older authorities concur in stating that the Pequot 
were invaders. Our summarized testimony comes from the Hub- 
bard narrative, which relates how the Pequot, being ‘‘a more fierce, 
cruel, and warlike people than the rest of the Indians, came down out 
of the more inland parts of the continent and by force seized upon 
one of the goodliest places near the sea and became a terror to all 
their neighbors.” '° Drake adds ‘‘the time of their migration was 
unknown. They made all the other tribes stand in awe.’”’ Gookin, 
writing in 1656, spoke of the warlike character and political conquests 
of the Pequots, and adds an opinion on their migration. 

Yet, even with some knowledge now of the Pequot and Mohegan 
dialects, we can not trace earlier habitat through the identities of 
speech either among the Delaware, the Mahican, or elsewhere— 
unless it be in that little-known region of the upper Connecticut 
River in central Massachusetts—since Mahican is not sufficiently 
closer, for instance, to Mohegan-Pequot than it is to Massachusetts 
(Natick). Otherwise failing to trace Mohegan-Pequot to an earlier 
home, we are left to regard the possibility of its having formed a local 
group in Connecticut, or in the interior of Massachusetts somewhere, 
which expanded and broadened its territory to an extent which in the 
eyes of its neighbors practically amounted to an invasion. In such 


®J. Trumbull, Indian Names in Connecticut (1881), p. 50. 
10 Quoted in Drake, op. cit., Book II, p. 101. 


SPECK] A MOHEGAN-PEQUOT DIARY 219 


a case the migration traditions we meet with applying to the Mohegan- 
Pequot may be relics of an earlier age and might perhaps concern all 
the southern New England Algonkian, who, it may be conceded, 
undoubtedly did at some time migrate into the coast lands from the 
westward; turning toward which region now we find lies in the 
direction of their nearest dialectic and cultural affinities, the region 
of the Hudson. 

The local Mohegan migration legend may be even a reflection of 
the general eastern Algonkian migration belief which finds its expres- 
sion in the Walam Olum" of the Delaware. To proceed a step 
farther in tracing the evidence, we may even cite the passage in this 
much-discussed, but evidently authentic, national legend. It says 
“Wapanand tumewand waplowaan,” which is translated by 
Brinton’s authorities as ‘the Easterners and the Wolves go north- 
east,’ and identified in his notes as the “Wapings,’’ Wappinger 
(Wappinger-Mattabesee group of western Connecticut), and Minsi.!” 
The passage concerned may, it seems probable, refer to the occasion 
when the Delaware eastward migration bifurcated in the Hudson 
River region, if in the text Wapanand denotes the Wappinger, and 
“wolves” denotes the Mahican by one of their synonyms. The 
denotations, however, are far from clear. (‘‘The Easterners and those 
who were wolves went northeast” is the correct translation of the 
passage in Delaware, as I have learned in a recent study of the Walam 
Olum text, conducted under the authorization of the Pennsylvania 
Historical Commission, with the aid of James Webber, a Delaware 
ex-chief, as informant.) 

As valid as the theory of eastern Algonkian migration has come to 
be regarded by ethnologists, no one has, so far as I am aware, at- 
tempted to give a date for the New England migration legend except 
Doctor Dixon.” He thinks that the bands of southwestern New 
England were the most recent comers and were affiliated with the 
Lenapé, and that the latter arrived on the coast as late as the end 
of the fifteenth century. This, however, I judge might be placed 
somewhat earlier. 

The question of the identity of the population which antedated 
the recent historic tribes in the coast regions does not concern us 
here, since the present inquiry bears only upon the contemporary 
Indians, but the assumption of earlier waves of Algonkian migra- 
tion having entered the whole northeastern region represents, as 
Doctor Dixon outlines it, the concurrence of general opinion. 


THE TRIBAL NAME AND SYNONYMS 


A few secondary matters concerning identity arise from the material 
at hand which seem to deserve a word or two of comment. It will 
be noticed that Mrs. Fielding uses the term Mohi'’ks to denote her 


11 The Lenape and their Legends, D. G. Brinton, pp. 208-209. 
12 Brinton, op. cit., p. 232. 
1 R. B. Dixon, Proceedings of the American Antiquarian Society, April, 1914, p. 11. 


220 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


tribe. That this is a proper native appellation is likewise shown by 
the occurrence of the term Moheges in the Pequot vocabulary col- 
lected so long ago by President Stiles.! It was evidently a primary 
tribal synonym, the meaning of which may be, as writers have 
frequently taken it to be, ‘‘wolf,’”’ an animal listed as mucks in the 
Stiles vocabulary. The ordinary term Mohegan has itself caused 
some discussion as to its origin and application. The occurrence of 
the synonymous tribal name, Mahican, on the upper Hudson has 
unavoidably led to some confusion of the two peoples. They were, 
beyond doubt, two somewhat distinct groups having those connec- 
tions which arose through being neighboring divisions of the eastern 
middle Algonkian. Cases of name similarity like this strike our 
attention frequently in other parts of the Algonkian region. Whether 
or not the Mohegan consciously acquired their name from the 
older group on the Hudson we should not be so sure, though in a 
former paper I perhaps unwisely implied as much. The name 
Mahican,? coming from the original of the same form, probably 
means “wolf,’’ while Mohegan develops from Mohigannewuk, which 
may, like the other synonym, mean the same, though we have no such 
translation applied to it. This form of the tribal name, modified 
somewhat, ‘‘Mmooyauhegunnewuck,”’ however, occurs in a native 
document drawn up by the Mohegan in 1786.5 De Forest (op. cit., 
p. 448) publishes a similar petition of 1749 and spells the word 
“Moyanhegunnewog,”’ making an evident error in n for uw. Since 
these names were written by the Indians themselves, or at least 
dictated by them, they should be regarded as reliable synonyms. <A 
variant of the same term is given by Trumbull, who in 1812 obtained 
the name Muhhekaneew (Mahi’kaniu), plural Muhhekaneek, from 
the descendants of the tribe.*| It might be well not to overlook an 
etymological relative of this name in Penobscot, Mauhiga’niwak, 
meaning ‘‘people of the mouth of a river where it opens out into a 
harbor.” Realizing, however, the unwiseness of pressing a solution 
in the explanation of such old and complicated terms, this, like so 
many Algonkian proper names, will have to remain a puzzle for some 
time yet. 


1 The vocabulary to which reference is frequently made here was collected by President Stiles, of Yale 
College, in 1764 from the ‘‘ Pequot’’ and published in Massachusetts Historical Society Collections, 1st 
series, vol. X (#801). The above name is given in other early documents as Moheegs by Wainwright (1735) 
in Maine Historical Society Collections (1806), Ist series, 1, p. 208; Mohegs, by Hyde in Drake, Book of the 
Indians, book II, p. 66 (1848). 

2 This form has been adopted through its priority, being so given on a Dutch map about 1614, republished 
in New York Document Collections of History, 1 (1856), and which is reproduced here (pl. 15) as being 
the oldest authentic reference to the Mohegan and Pequot, as well as the Mahican. A. B. Skinner 
(Notes on Meahikan Ethnology, Bull. Pub. Mus. of Milwaukee, vol. 2, no. 3, 1925, p. 91) states that the 
latter themselves give the meaning ‘‘ wolf’’ to their name. 

’ This is in the form of a petition to the General Assembly of Connecticut at New Haven requesting 
permission for the two tribes Mohegan and Nehantic to fish and hunt and “‘have a separate bowl to eat 
out of,” ete., dated Sept. 7, 1786. The original is in the possession of Miss Gladys Tantaquidgeon of Mohe- 
gan. The signers were Henry Quaquaquid, Robert Ashpo, Philip Cuish, and Joseph Uppuckquiantup. 

4H. Trumbull, History of the Indian Wars, Norwich, 1812, p. 84. 


SPECK] A MOHEGAN-PEQUOT DIARY 221 


An interesting addition to our knowledge of local tribal synonyms 
is provided by Mrs. Fielding’s name for the Pequot, which she pro- 
nounced Pi’/kwut. This checks up phonetically with the plural form 
Pequttéog, given by Roger Williams (1636), who presumably knew 
the language so well.6 Mrs. Fielding no doubt could have given the 
Indian forms of other tribal names in New England, but unfortunately 
she was never induced to speak of them. 

On several documents drawn up by the Mohegan themselves and 
addressed to the colonial assembly, the name of the Nehantic appears 
as “‘Nahantick,” the: Mohegan equivalent of which still is Nahantik. 
It is evidently ‘‘People of the Point,” and refers to Black Point, a 
promontory 3 miles in length, where the Nehantic had their principal 
village. 


COMPARATIVE SURVEY OF CERTAIN CULTURE 
FEATURES 


So far we have paid attention only to the classification of speech. 
In respect to culture in general, it seems evident that within the 
confines of the whole southern New England group this was fairly 
uniform. Historical sources remain our chief reliance for the life and 
culture of the eastern bands. They are, of course, inadequate for 
the reconstruction of the native culture areas. Nevertheless, a 
number of evidences coincide to indicate that the geographical 
cleavage line between northern and southern New England, using 
the Merrimac River approximately for the division at the coast, was 
also an ethnological and dialectic bisector,’ from which follows the 
inference of different culture-historical delimitations for the two 
areas. Northward from the Merrimac drainage area resided the 
members of the Wabanaki group, beginning with the Pigwacket of 
New Hampshire, extending eastward and embracing the Sakoki, 
Aroosaguntacook, and Norridgewock, and the better-known Wawe- 
nock, Penobscot, Passamaquoddy, Malecite, through to the Micmac. 
Here a relatively uniform set of internal features contrasts rather 
sharply with the corresponding properties of the southern New 
England family. The Wabanaki group shows us in material life and 
activity the preponderance of hunting, the important feature of 
large and well-defined family hunting territories, with a loosely 
organized society manifesting a tendency toward patriarchy. Here 
the chiefs lacked extreme power, and a confederacy developed, 
modeled after that of the Iroquois. Industrial life was characterized 
by the constant use of birch bark for the covering of the conical, 


$ Key into the Language of America. Collections of the Rhode Island Historical Society, vol. I (1827), 
p. 19. 

1 This opinion is held by several authorities. Especially worth mentioning is a discussion by R. B. 
Dixon, “‘ The Early Migrations of the Indians of New England and the Maritime Provinces,’ Proceedings 
of American Antiquarian Society, April, 1914, pp. 4, 9. 


222 TRIBES AND DIALECTS OF CONNECTICUT [ETH, ANN. 43 


tipi-like wigwams, for canoes, baskets, and utensils. The area is also 
characterized by a particular phase of northern art. Certain peculiar 
properties in archeology, such as the limitation of types of utensils to 
the gouges, celts, slate bayonet-like spears, keel-based stone pipes of 
the ‘‘Micmac”’ type, and the so-called ‘‘plummet stone” stand out 
preeminently, while small arrowheads, grooved axes, and pottery are 
comparatively scarce. The latter, where found, is crude and archaic. 
Contrasting with the above features, the southern New England 
peoples were more sedentary, assiduous agriculturists, more closely 
organized under what appears to have been a maternal clan system. 
Chiefs were powerful and autocratic, the resemblance bearing more 
to government of the Powhatan Algonkian type. Ceremonial life, 
too, seems to have been richer. Industrial life shows developments 
in ceramics, splint basketry, wooden mortars, bowls, and utensils, 
decorative art resembling more that of the Iroquois, dugout canoes, 
and especially rectangular-based oval-topped wigwams covered with 
mats. The archeology of the southern region shows a greater pro- 
fusion in forms with bearings toward the central regions, in the 
abundance of small missile points, grooved axes, clay pipes, stone 
pipes of the so-called ‘‘monitor”’ type, and supposedly ceremonial 
objects. Pottery is finer and shows strong Iroquoian influence.’ 
Making the most of the matter which we have in hand, it seems as 
though it might be permitted to offer several fairly definite conclu- 
sions at this stage in the solution of the New England ethnological 
puzzle. One is the clearance of the linguistic identity of the Mohegan- 
Pequot with the Massachusetts-Narragansett, which has been called 
the southern New England group, previously hinted at by Professor 
Prince and myself’ and later by Doctor Michelson. Secondly, 
investigation seems to lend a corroborative aspect to the Mohegan 
tradition as well as to the ethnological and historical conjecture that 
the Mohegan-Pequot, and probably their affiliates south of the 
Merrimac, were an early offshoot of the Mahican confederates 
located on the Hudson. It seems to say that they were, as Doctor 
Michelson shows, in respect to dialect less closely related to the 
Wabanaki than to the Delaware and Mahican-Wappinger group. 
On the whole, we may not be far amiss in assigning for the southern 
New England group a migration almost due eastward from the 
Hudson, the drift working eastward, in broad terms along the south- 
ern border of the habitat of the more primitive and nomadic Wabanaki 
tribes. The ancestry of the latter, we may note in passing, points to 
an earlier residence northward and westward nearer the St. Lawrence 
River and the habitat of the Algonquin-Ojibwa group. The affirma- 


2 Doctor Dixon in his independent argument (op. cit., pp. 4-8) lists other comparative features. 

4 Prince and Speck, I (1909), p. 184, footnote 2. 

4 Michelson, op. cit., p. 57, “‘ Mohegan-Pequot belongs with the Natick division of Central Algonquian 
languages, and Mohegan-Pequot is a y dialect, thus agreeing with Narragansett.”’ 


SPECK] A MOHEGAN-PEQUOT DIARY 223 


tive feeling supporting these relationships is further strengthened by 
the consideration of the characteristics of cultural life, in society and 
in industry, in religious beliefs and in mythology, so far as we have 
records of it. 

With these tentative summaries in view, then, I may venture to 
suggest a few supplementary hypotheses in harmony with those pro- 
posed in 1914 by Doctor Dixon. Southern New England Algonkian 
culture shows two phases, one early and archaic, which is over- 
topped by another bearing certain imprints of conformity with an 
Iroquoian culture. Hence, the assumption follows that the southern 
New England tribes were settled in their territories some time before 
the Iroquois migration toward the Hudson, a migration which is 
generally believed in by most American ethnologists. If the Iroquois 
migration dates back to about 1400, then the southern New England 
Algonkian might have been several centuries earlier in their arrival. 
This would correspond to the assumption already entertained that 
the Virginian Powhatan tribes migrated into the tidewater region 
about the same time. Granting, accordingly, some value to the tes- 
timony of the Delaware migration legend, these secondary migrations 
of the Mohegan and the southern Algonkian would seem to coincide. 

Turning for a moment to northern New England and eastern 
Canada, we miss the evidences of an Iroquois cultural invasion. 
There was only a relatively late political and military pressure. The 
conditions are totally different. The historic Algonkian of the 
lower St. Lawrence Valley, embracing the Montagnais and Naskapi 
divisions and the Wabanaki and Micmac bands, evidently came in 
from the northwest and west, and carried eastward to the Atlantic 
an early form of Cree and Ojibwa culture, the former keeping more 
to the northern coast of the St. Lawrence and the latter crosssing and 
following the southern shore thence to the ocean in northern New 
England. Beneath the cultures of this Middle Age Algonkian host, 
and anterior to it in point of time, there is still good reason to believe 
another stratum of proto-Algonkian resided in the north Atlantic 
coastal belt. To untangle the ethnological snarl will prove to be no 
easy task for those who have started the undertaking. 


REMARKS ON THE LIFE OF MRS. FIELDING 


Having developed a point of view as to the probable position of 
the Mohegan-Pequot group among the surrounding peoples, let us 
turn directly to the subject material itself and to some of the cireum- 
stances involved in its history. The person to whom we owe a debt of 
gratitude for having taken such a vital interest in her tribe’s language 
and history was a woman of a somewhat unusual cast of mind. 
Born September 15, 1827, at Mohegan, Mrs. Fielding spent her girl- 
hood among a number of old Indians whose familiar language was 


224 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


still Mohegan.' She was raised by her grandmother, Martha Uncas. 
Between the two Mohegan was about the only means of communi- 
cation. After Martha’s death, supposed to have occurred in 1859, 
Mrs. Fielding had practically no one with whom she could converse 
in Indian, consequently her knowledge of the idiom had begun to 
wane. With her passing away there is now no one who has a 
consecutive knowledge of the old language, though there are still in 
the tribe a number who know scattered words and sentences, and one, 
an old man of almost pure Indian blood, who may possibly have 
known the language when a boy. But he has not at this time the 
ability either to translate it or to impart it to another, a condition, 
strange as it may seem, quite true in a number of cases of unintel- 
lectual individuals who are bilingual. In my own remembrance of 
the Mohegan, covering a period of about 25 years, there have died 
four persons who probably understood the language, at least, if they 
did not speak it in their younger days.” 

Mrs. Fielding was, accordingly, a personage of rather unique im- 
portance in the history of the eastern tribes, on account of which a 
few particulars of her life and personality, so far as these are known, 
may be of incidental value. In the report of the commission of 
1876 she was listed as being of five-eighths Pequot blood. She 
possessed a cast of mind and appearance typically Indian. Her home 
in her later years was a place of solitude amid the brush and pasture 
land of the old Mohegan settlement. Here she tended a tiny garden, 
alone except for the companionship of creatures of her imagination 
and an occasional stray dog, a fox or deer appearing in her 
clearing, always bearing to her sensitive mind some augury or 
omen. Her atmosphere was that fairyland of giants, dwarfs, 
will-o’-the-wisps, ghosts, and haunts, which beset her ways more and 
more as she grew older. In this respect she portrayed a phase of the 
old New England Indian paganism in her anthropomorphic concept 
of Ma’ndu, di’bi, and other monsters of the intangible world. 
Her inclination to moralize from Nature evidently exhibited another 
influence of early Indian training, the cause of her animistic and 
superstitious deductions in any attempt on her part to reason out her 
environment. 

It may be observed how Mrs. Fielding’s point of view toward 
religion, her diction, her order of thought, resemble those of the 
talks and addresses given in the ceremonies of the Central Algon- 
kian. From our point of view, hers is peculiarly erratic at times, 
her interests self-centered. Like many Indians, she manifests an 


1'These were represented by the Uncas, Occum, Wyyoughs, Teecomwas, Ashbow, Bohemy, Hoscutt, 
Tantaquidgeon, Cooper, and Fowler families, most of them full bloods. 

2 Besides Mrs. Fielding, there were Hannah Dolbeare, Lester Skeesucks, Emma Baker, and possibly 
Amy Cooper. 


SPECK] A MOHEGAN-PEQUOT DIARY 225 


odd sentimentalism, one difficult for most Europeans to appreciate. 
She had the fancy of applying to herself an Indian name, Dji' ts Bud’- 
anaca, “Flying Bird,’ though I never learned from her what cir- 
cumstances were involved in its selection. 

She was intensely nationalistic in her views, a staunch believer in 
the valor and nobility of the ancient Mohi:’ksi:’nag, ‘Mohegan men,” 
and in the degeneracy of character of the contemporary genera- 
tion. Like most Indians of the East, she never forgot to lament the 
political and moral injuries done her race by the whites. Her most 
cordial feelings toward me during the time of our friendship were 
occasionally interrupted by outbreaks of racial antipathy on her 
part, reawakened by the memory of the Yankees, whose name she 
derived from the active verb denoted in the first syllable of the word. 

In her diary she expresses herself better than she probably in- 
tended. She betrays her biased attitude, religious fanaticism, her 
moral inconsistency, egoism, and fundamental native superstition. 
Yet her declarations manifest a deep human sympathy. How she 
commiserated those sinners whom she knew so well among her 
neighbors in the settlement, making her appeals to Ma’ndu in their 
behalf, her mention of the poor and starving, the victims of the Long 
Island Sound steamboat wreck, and of the sick. 

Her general style of expression is monotonous, evidently another 
portrayal of nature thought, together with the deep feeling for 
nature’s turns, as though the diurnal flight of time, soberly recorded 
in the sounding chain of reflective phrases “‘it is already noon, already 
night, the sun is gone,’’ would interest anyone but a connoisseur. 

The poor old woman, I have always felt, never intended that her 
simple emotions should be so exposed to the eyes of the bustling 
world of Wan’’aksag, “white men,’’ with whom she had but little 
in common, for at the time they were penned by her no other indi- 
vidual besides myself was taking any pains whatsoever to master 
her speech, a fact which she knew and lamented so frequently. 
Much more could be said of her personal idiosyncrasies, but let 
us turn to her self-declarations. They convey the most real picture 
of the aged, lonely, and profoundly reflective Mohegan woman, an 
assuredly interesting case for the social psychologist. 

The original manuscript of the diary consists of four notebooks in 
Mrs. Fielding’s handwriting, which is clear and legible. Her orthog- 
raphy is the ordinary English system, which I have had to put into 
consistent phonetic form, a task impossible had it not been for the 
circumstance that she had schooled me in her method and dictated, 
at different times during her life, her words to me so that most of 
them had been recorded previously in a phonetic system. The 
diaries themselves are now in the possession of the Museum of the 
American Indian (Heye Foundation). Through the kindness of 
Mr. George G. Heye, the director, permission has been given to 
present them in this form. 


226 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


PHONETIC NOTE 


The characters which are used to represent the sounds in this 
dialect are those advocated in the report of the Committee on Lin- 
guistics of the Bureau of American Ethnology.’ The specific values 
of these in Mohegan-Pequot are as follows: 

Vowels: 
a, open, medium. 
a, open, medium, like uw in English but. 
it, long, closed, like ee in English queen. 
i, short, as in English pin. 
0, u, open, medium, and only slightly differentiated as finals. 
9°, open, long, like a@ in English ball. 
Consonants: 
b, d, z, g, sonants as in English. 
p, t, s, k, surds as in English. 
m, n, as in English. 
¢e, surd as sh in English. 
dj, sonant affricative, like dg in English edge 
te, surd affricative, like ch in English church. 
Q, palatal, like ng in English song. 
ai, oi, au, are true diphthongs. 
h, w, y, semivowels, as in English. (When h precedes w, the aspiration is indi- 


cated by rough breathing ‘.) 
Stress accent is noted by ’. 


Consonants in juxtaposition which are to be pronounced as sepa- 
rate sounds are divided by the apostrophe ’, denoting a pause, as 
bi'’t’ca, in which ?#’c is pronounced as though it were ¢+sh in English. 

It is to be remarked that several familiar Aleonkian properties are 
unusual or wanting in this dialect; for instance, among vowels short 7, 
as in English pin, is rare; and also e, both long and short (as a in 
English gate and as in English met), is wanting. It is not so unusual, 
though it presents a mark of individuality of Mohegan-Pequot, that 
Z is wanting and is replaced by y in words which are cognate with 
those of other Algonkian 7, n, or! dialects. The replacement operates 
in the case of n in the neighboring and contiguous members of the 
southern New England group, Narragansett-Massachusetts. 

No doubt the phonetic qualities of the dialect have been somewhat 
‘corrupted by a long period of contact with the English; yet there 
seems little doubt but that the positive characteristics encountered 
are genuine features. By way of comparison we may observe that 
this dialect is phonetically uniform with the other southern New 
England divisions except for the y distinction in the transposition of 
r, 1, n, y, a feature in this area corresponding to the same thing in 
the Cree-Montagnais family and apparently also in southeastern 


1 Smithsonian Miscellaneous Publications, vol. 66, pp. 120-126 (1916). 


SPECE] A MOHEGAN-PEQUOT DIARY DH 


Algonkian, or Powhatan, in the latter making due allowances, of 
course, for the poor quality of the material that is at this time 
available. 

Mohegan-Pequot is thus less Yocalic than its neighbor dialects. 
Tn fact it seems less so than any others in the eastern area south of the 
St. Lawrence. Among consonantic peculiarities our material shows 
a fondness for clusters composed of two members, often a stop plus 
sibilant, ke, ks, t’s, te (rarely), be, pe, ktc, nte, ne, me, ms; combinations 
so frequent as to give a rather distinctive acoustic coloring to the 
dialect. Again, ck, sk, cs, pk, tp, dkw, tk, sk, cb, mb, showing the 
reverse order of spirant-stop and stop plus stop, are abundantly 
represented. 

Nasalization of vowels is absent, although it is attributed to the 
Massachusetts by Eliot. (Cf. Ind. Grammar begun, 1666. Old 
South Leaflets no. 52, p. 4.) 


DIARY OF MRS. FIELDING 
1902 

December 20.—Yu yumbo’wi' gi''zack da’bi na’wa. tei'’wi 
ba'skwa, gi''zack gasu'beta. gi'’zack dju'wa'yu, tei'wi' da’pku, 
ka'dji' da’pku, gi''zack gata’wi'. 

December 21.—gu'pkwad, mici‘'yun yugi''sk, ka'dji' ba'skwa, 
zu'gayun wa'm'l de'pku. 

December 22.—wi''go yugi''sk, yuambo'wi' wi''go, gi‘! zack dju'wa'- 
yu, tei'wi dapku, ke’dji' de'pku, gi''zack gata'wi',| dju'wa'yu. 

December 23.—Ka'yu yumbo'wi' ma'‘djag gun, wi''go tei 'wi'' 
de'pku. Ray te’mham co wu'dkwene yu'dai.’ yugi''sk, ka'yu 
yuda'pkag, waba'yu wa’m‘i yugi''’sk, wota’n miki'’go yuda'pkag, 

December 24.—wi'gonta yugi''sk, dja‘n‘au ka'yu ke'dji da’pku, 
ta’mam co’ yudal'. 

December 25.—zu'te‘pu, tei''wi' depku, zu'te‘pu. 

December 26.—gu'n mata'wi'yu nana’we wayks yu yumbo'wi do 
haun® natcka’'wa wanks, zu'te‘pu ke'’dji'’ de'pku, gi'’zack gata'wi’ 
da'pku. 

December 27.—gi''zack ba'danta, mata'wi* gun. da’‘bi' gana’wa 
gi''zack yugi''sk, tci''wi' be'skwa tei''wi' de'pku dju'wa'yu. 

December 28.—t’ka'yu yuyumbo'wi, dja’ci’ gun ter’wir da’pku, 
gi''zack gata'wi' ke‘dji’ da’pku, madda'bi’ na'wa gi''zack, wi'ganta 
yugi''sk, wa’mi’ gu’n. 

December 29.—wi''go gi''zack yu yumbo'wir. da'bi gana'’wa 
ba'denta wa'mi' gun, ke'dji' be’skwa mo'wi' gata’wi'' zu'gayun, 
da'pku zu'gayun, yuda'pkag gi''zack wi''go. 

December 30.—gi''zack wi''gonta yu yumbo'wr', tei'wi' ba'skwa, 
ka’dji' da’pku, ma'’djag gi''zack. gi''zack wi''ganta dju'wa'yu 
yugi''sk. 

December 31.—wi''go yugi’'sk, ke'dji’ da’pku. 


1903 


January 1.—gi'zack wi''go ba'danta wi''mo yugi'’sk ke'dji. 
da'pku, gi''zack gata'wi’. 

January 2.—ei'zock ba'danta yuyumbo'wi', ke'dji ba'skwa, 
ke'dji' de'pku. 

January 8.—z2u'goyun yuyumbo'wi, gu’pkwad. ka'dj1 ba'skwa, 
gu'pkwad, ke'dji de’pku. 

January 4.—gu'pkwad tei''wi' da’pku, ka'dji da’pku. 


1 An idiomatic, evidently an incorrect, use of the intentional auxiliary preposition. 
3 English loan word, from ‘‘ hound.” 


228 


DIARY OF MRS. FIELDING 
1902 

December 20.—This early morning the sun I can see. Nearly 
noon, the sun is hot. The sun is warm, nearly night, already it is 
night, the sun is gone. 

December 21.—Cloudy day, great rain to-day, already [it is] noon, 
rain all night. 

December 22.—Clear to-day; early morning clear, the sun is warm, 
nearly night, already it is night, the sun is gone; it is warm. 

December 23.—Cold early morning, no snow; clear nearly night. 
Ray ? cut wood here to-day; cold to-night, it is windy all day, wind 
is strong to-night. 

December 24.—{Sun] clear rising to-day, only cold, already night, 
going cutting here.* 

December 25.—Snow is falling, nearly night, snow is falling. 

December 26.—Snow is very much. I see a fox this early morning 
and a hound following fox, snow is falling toward night, sun gone, 
night. 

December 27.—Sun rising, much fallen snow. You can see the 
sun to-day, nearly noon. Nearly night, it is warm. 

December 28.—It is cold this early morning, so much snow, nearly 
night; sun gone, nearly night, can not see the sun, it was clear to-day, 
all snow. 

December 29.—Clear sun this early morning. You can see at [sun] 
rising all snow. Already noon, it is coming on about to rain; night, 
rain. To-night the sun [sic!] is clear. 

December 30.—Sun is rising clear this early morning; nearly noon,, 
already night, the sun is gone. 


December 31.—The sun is rising clear, warm to-day. It ts clear 

to-day; already night. 
1903 

January 1.—The sun is clear rising bright to-day. Already night, 
sun gone. 

January 2.—The sun rising this early morning, already noon; 
already night. 

January 3—Rain this early morning, cloudy day. Already noon, 
cloudy, already night. 

January 4.—Cloudy day nearly [’till] night; already night. 


? This mention immortalizes Joseph Ray, an old man who frequently did chores for Mrs. Fielding. 
4 She means that wood cutting is going on roundabout. 


229 


230 TRIBES AND DIALECTS OF CONNECTICUT [ETH, ANN. 43 


January 5.—gi''zack wi''go, nawu't'ca’® Palmertown. 

January 6.—zu'geyun yuyumbo'wi'’, zu'te‘pu ba’skwa, ka'dji. 
da'pku. 

January 7.—ka'djii nawombu'nsian. gi''zack ba'danta wi''mo, 
ka'yu yuyumbo'wi' zu'te‘pu, ke'dj1’ be’skwa, da'pku. 

January 8.—gu'pkwad gi''zack ba'danta. ka'dji da’pku, ka'yu, 
gi'zack gata'’wl 

January 9.—ka'yu da'pku, nawu't’ca Palmertown. kea'dji* da’pku 
gi''zack gota’ wi''mo. 

January 10.—gi''zack ba'danta wi''mo, wi''go. ka'yu yumbo'wr', 
ke'dji’ ba'skwa, ke'dji' da’pku. mad waba’yu da'pkag. 

January 11.—ka'yu yumbo'wi', gu’pkwad, zu’goyun, zu’te‘pu 
ni'gan'l’ yugi''sk. 

January 12.—gi'zack ba'danta wi''mo, zu'te‘pu, ka’yu. wo'tan 
mi'‘ki'go, waba'yu ke'dji’ tei''wi' ba’skwa, da'pku ka’yu. 

January 13.—gi''zack ba'denta wi''mo, ka’yu, tei'wi' ba’skwa, 
da'pku ka’yu. 

January 14.—gi''zack ba'danta ka'yu yuyumbo'wi ka’yu 
gu'pkwad yuda'pkag. 

January 15.—gu'pkwad yuyumbo'wi', ka'yu, ma’djag gun. 
tka'yu tei''wi' be’skwa, ke'djv da’pku. 

January 16.—t’ka'yu gu'pkwad, tei''wi' ba’skwa wang.” ma’djag 
gun. madni' witya'm’o. ka'dji' da’pku, gi''zack gatawi', ma'djag. 

January 17.—Ba'denta gi''zack mad gu'pkwad yu. ka‘dji. 
ba'skwa. o'ski''tea® yuda'pku. 

January 18.—gi''zack ba'danta yu yumbo’wi' ka'vyu, ma'djag 
gun, wo'ten mi‘'ki'go yudai’. kae’dji ba’skwa, mata’wi' wo'tan 
yudai’. da’pku, ma’djag gi''zack, t’ka'yu yudai’’ 

January 19.—gi''zack ba'danta ka'yu. ka'dji ba’skwa, zung- 
wo'tan kwa'djag, wiimunai’. ke’dji da’pku, t’ka’yu. 

January 20.—Ka'yu givzack badante, ka'dji ba’skwa, mad ni 
wi'ya'm'o. 

January 21.—Zu'gayun yu yumbo'wi', tei'wi ba'skwa, ka'djr 
da'pku yu'mbowang. 

January 22.—gi''zack ba'danta yu yumbo'wi. ma nawo’t’ca 
la'ndi'n yugi''sk. 

January 23.—gu'pkwad, ma'djag gu'n, gi'’zack ba’denta wa'nan- 
kwi',” ke'dji' de'pku, t’ka’yu yuda'pkag. 

—F. A. H. F. wuskwi''g. 


5 A rather interesting verb, containing wuteai “from,”’ and affording another example of the secondary 
stem—ca, co" denoting movement. (Cf. Wabanaki (i°) ta, (i") te.) See ta’mam co" on previous page. 

7 This conjunction is peculiar to the Delaware dialectic family. (Cf. Del. woank, woak, ‘‘also.’’) It does 
not occur in the Wabanaki tongues. 

8 The sense and meaning here are obscure. 

® An unfamiliar term. I take it to be cognate with Natick wussekittea—to please (Trumbull, Natick 
Dictionary, p. 206), Natick and Narragansett tea= Mohegan-Pequot tca’ Natick teagwan=tca’gwan. 

12 She departs from her usual term wi ya’ngu here and uses one which is evidently Narragansett. 


SPECK] A MOHEGAN-PEQUOT DIARY 231 


January 5.—Sun is clear, I have been to Palmertown.° 

January 6.—Rain this early morning, snow falling noon; already 
night. 

January 7.—Already so I live till another dawn. Sun rising clear; 
cold this early morning; snow falling; already noon; night. 

January 8.—Cloudy day, sun rising. Already night; cold; sun 
gone. 

January 9.—Cold night; I go to Palmertown. Already night sun 
gone [down] clear. 

January 10.—Sun rising clear, it is good. Cold early morning; 
already noon; already night. Not windy in the night. 

January 11.—Cold early morning, cloudy day, rain; snowfall 
preceded to-day. 

January 12.—Sun rising clear, snow falling, cold. Wind is strong, 
it is windy, already nearly noon, night cold. 

January 13.—Sun rising clear. Cold, nearly noon; night cold. 


January 14. 
toward to-night. 

January 15.—Cloudy day this early morning; cold; snow gone. 
Cold nearly noon, already night. 

January 16.—Cold cloudy day, nearly noon, too. Snow gone. 
I do not feel well.'!° Already night, sun going, gone. 

January 17.—Rising sun not cloudy this [morning]. Already 
noon. It is pleasant to-night. 

January 18.—Sun rising this early morning cold; snow gone, 
wind is strong here. Already noon, much wind here. Night, sun 
gone, cold here." 

January 19.—Sun rises cold. Already noon; cold wind outdoors, 
that’s the truth. Already night, cold. 

January 20.—Cold sun rising; already noon; I do not feel well. 


Sun rising cold this early morning cold, cloudy 


January 21.—Rain this early morning, nearly noon; already night 
again. 
January 22.—Sun rising this early morning. I have been to 
Landing ™ to-day. 
January 23—Cloudy day, snow gone at sun rising yesterday; ' 
already night, cold at night. 
—F. A. H. F.’s book. 


® 4 village often mentioned by the autobiographer where she broke the monotony of her isolation by 
shopping for provisions. 

10] am not certain about the translation of this phrase. 

1 Our author shows partiality at times for certain word repetitions. 

13 “*Landing”’ is the old name for Norwich in vogue among the Mohegan. They used to ascend the 
Thames by canoe as far as the junction of the Shetucket and Yantic Rivers. This point is now in the heart 
of the city. At the “landing”’ they carried on their trade with the Yankees. 

4 I can only make sense out of the confused expression here by manipulating the punctuation. 


232 TRIBES AND DIALECTS OF CONNECTICUT [ET7H. ANN. 43 


1904 


May 17.—mici''un yugi''sk. ba'kiv zab da’bi' natu'n la'ndi'n. mad 
da’bi nai'wo" su'mi' mad nawo'to’. wa'ndjag ski''dambak da‘bi' 
1'wo'k mata’wi', dja’t’ci’ i''wo'k mad wi''munai oi i''wo'k. 

May 18.—gu'pkwad, zu'gonangwad, mo'wir wi''yun. 

May 19.—gu'pkwad, zu'ganangwad, mo'wi' zu'geyun. mici''yun 
da‘ka zu’gayun. tci'pe’gi wote'gapa dja’gwanc. naka'tpa 
pi'‘amag mad da'bi naka'n’a, nasi'wa'tam wo'tei’ ni’. 

May 20.—nici''yun, zu'genangwad, mo'wl' wi''yun wa'yangwote. 
napa'd'awa hau'nag, ba'ki' natecka’wak wanks. ke’dji' d«'pku. 

May 21.—gu'pkwad wa'mi' yugi''sk da’ka zu'geyun napau’ gi''za- 
kade. zu'geyun ba'skwa. na a'pu la'ndi'n wi''yango, andai’ 
wa'ml ba‘kcamo, mad zu’gayun, anda’ na bi''ya home” ag. 

May 22.—wi' nangwad gi''zack ba'danta. 

May 23.—wi''nangwad yu yumbo'wi' gi''zack. wa'mi' dja'gwanc 
wa'camuc.” gato’wi' mata'wi' a'p'i'sag.' 

May 24.—ter'wi ba'skwa, ke'djii nami''dju nadi‘'nai su’mi’ 
naya'ndamo. 

May 25.—ma'ndu wi''go, womi'ziiam nami'kigwang wa'dji' 
nada'bi gata’mki' natai’‘namowa naha'g, su'mi' ma’d'om o'wa'n 
natai’namayeg. 

May 26.—nati'co’ Palmertown wi'ya'ngo, tci'pe’g’i na so’san‘i 
wa'yangwote. dja’nau ma‘ndu wi''go wotai‘namaneg. 

May 27.—su'mi ne mad da'bi' tai’‘namowa naha'g, ni’ wa’'dji' 
o'wa'n mad wo’'to’ dja’nau kantcatei’’. ni'ya'yo mo. 

May 28.—gi''zack ba'danta yumbo'wi'. ma‘ndu wi''go su’mi ni’ 
mad wa'djane o'wa'n, dja’nau ma’ndu. wotai’‘namang wa'mi' dja’g- 
wane. moi'cak wa'djanak wa’manc, nagau'hig wa'manc, nawa'djana 
kenteatei'’ ma’ni’ andai’’ mad nanapaye'ntam. tel pa’gi za'yang- 
wad, niya'yo. namo’wi' na’wa team'anksag ko''djaks ba’ngasu. 
nasi'wa'tam wo'tci’ na’gam, mad da'bi’ wotai‘namowa woha'g'al® 
ni’ ya’yo. 

May 29.—me'ndu wi''go’ naega’wii mad dja’gwan bi'yo"'mo 
nakwo'wi' haig. 

May 80.—gu’pkwad. mea’ndu wi'’go naga'wi wa'yangwote. 
nana’ma a’jgateg gi'’zack. nagate’mki', na mo'wi zi''ckanas, 
nami‘'dj nabiyo'djapas.” mad newa'djana o'wa'n naetal’namaneg. 
ni'ya’yo. 

May 31.—ma'ndu wi''go su'mi' wotai’‘namang wa'mi' dja’gwanc 
nataye’tam, me’ndu wotail’namang. 


18 An unmodified English loan word with the characteristic Mohegan locative suffix (-ag). 

17 4 verb for which I can find in my notes no definite meaning, though its endings, -m(o) possibly a con- 
tinuative, -c inanimate plural, are familiar. Narragansett assame to eat. 

18 English loan word with animate plural termination. 

19 The final -@ occurring with this pronoun several times in the texts is interesting and also rather puzzling. 
It may possibly be the obviative, corresponding to Wabanaki -al‘. 

27 A rather interesting Indian corruption of ‘‘breakfast,’’ the usual phonetic substitutions peculiar to 
this dialect appearing forrandf. Other English loan words on this page are di‘’nai, ‘‘dinner’’ (May 24) 
and ma’ni*, ‘‘money”’ (May 28). 


SPECK] A MOHEGAN-PEQUOT DIARY 233 


1904 


May 17.—Drizzle to-day. Maybe to-morrow can I go to Land- 
ing. I can not say because I do not know. Those people [who] 
can say much, half [what] they say is not true as they say [it]. 

May 18.—Cloudy, looks rainy, been full moon. 

May 19.—Cloudy, looks rainy, going to rain. Drizzle and rain. 
Dreadfully wet [are] things. I want to eat fish [but] I can not catch 
[one], I am sorry for that. 

May 20.—Drizzle, looks rainy, it has been full moon last evening. 
T heard hounds, probably they chased a fox.'® Already night. 

May 21.—Cloudy all day and rain [for] five days. Rain at noon. 
I stayed [at] Landing last night, then all broke away, did not rain, 
then I came home. 

May 22.—Looking clear [at] sun rising. 

May 23.—Looking clear now at early morning sun. All things 
feed. Going to be many apples. 

May 24.—Nearly noon, already I ate my dinner because I was 
hungry. 

May 25.— Ma'ndu is good, he gives me my strength so that I can 
get up [and] I help myself, because never anyone helps me. 


May 26.—Went to Palmertown yesterday, dreadfully was I tired 
last evening. Only Ma’ndu is good he helps me. 

May 27.—Because I can not help myself, that is why anyone does 
not know only a little. That is ever so. 

May 28.—Sun rises early. Ma’ndu is good because I do not have 
anyone only Ma’ndu. He helps me [in] all things. Hens have eggs, 
I need eggs, [since] I have only a little money, so I do not die of 
hunger. Dreadfully cold, that is so. I am going to see the pitiful 
boy [who] is lame.?'. I am sorry for him, he can not help himself, 
that is so. 


May 29.— Ma'ndu is good. Islept. Nothing come [that] I feared. 


May 30.—Cloudy day. Ma’ndu is good. I slept last night. I 
see another sun. I get up, I go to milk; I eat my breakfast. I do 
not have anyone to help me. That is so. 


May 31.— Ma’ndu is good because he helps me in all things I think, 
Ma’ndu helps me. 


16 The location of the old lady’s home was in a wild and unfrequented district marked by the signs of 
former Mohegan occupation, but in her time it had reverted to “‘old fields,” the lurking place of deer, foxes 
and small animals which were her familiar neighbors. 

21 She refers to a young Mohegan, Theodore Cooper, who was at that time a cripple from the effects of 
inflammatory rheumatism. 


19078°—28 


16 


234 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


June 1.—mea'ndu womi''zem nami''ki''gwang oce’m1 da'bi nanama 
wa'ml dja’gwane yudal’. 

June 2.—ma'ndu wi''go. nagate’mki’ nemi''dju su’mi newa'dja- 
nem mi'‘ki'gwang wo’tei'’ mae’ndu. mad ni da’bi wa'djanam 
dja‘gwan dja’nau wo'tcr’ ma’ndu ni ya'yo. 

June 3.—mea'ndu wi''go, newa'djanam wa'mi' dja’gwane bi''yo"muc 
wi ‘ganec, ya'yo. 

June 4.—me'ndu mad wi'ya’mo dja’gwan bi'‘yo'’'mo yudai''- 
mi''zam newa’djina da’bi' tainamowe naha’g. 

June 9.—none'wa ma'ndu. wa'mi' dja’gwane t'wo'k me'ndu 
wowu'sto’ yue mad ni‘da’bi' nawu'sto’ neha’g, V'wo'k i'n mad 
da‘bi'' wu'sto’ bo'zagwan mi''tu’g. 

June 10.—nana'wa a'ygatag gi'zack su’mi’ mea'ndu wi''go 
mata’wi in mad wu'sto’k dja’nau kanteatci'’. woya't'am wo'to’ 
mata’wl' ni'ya’yo. 

June 11.—t’ka'yu yumbo'wi', niya'yo. wa'mi dja’gwanc 
wi'‘gowag, ta’d'asag* do’ wi'wa'tcamane. o'wa'h mas wa'djana 
dja’gwan mi‘‘djudi'’, mad*u’m yu'ndam’o. 

June 12.—ma'ndu wi''go, wami'' dja’gwane V'wo'k nr, i'wok 
ma’ndu wi''go. 

June 13.—ma'ndu wi’ go, su'mi"’ wa'm1' dja’gwane 1''wo'k da‘batni"’ 
mae'ndu! me’ndu wu'sto’ wa’mi' yue dja’gwane gana’wa. wa'm1 
su'’mi' wo'to’ oi, wu'stod wa'dji mas wi'’gane. wotai'namowa 
wa'mi’ dja’gawane’ ski'dam'bak wang. 

June 14.—me'ndu wi''go mad da'bi nae ai dja‘nau me'ndu natatl''- 
nemang, endai’’ nada’bi' tainamowa nahe'ga wa'djana yun mi''ki'- 
ewane. 

June 15.—yugi''sk wi''go. ma’ndu wi''go. su’mi wo’to’ wa’m1 
djagwane. ski'damb mad wo’to’ dja’nau kanteatei'' oi wo'tod 
mae'ndu. ma’ndu ga'nktcer, mata'wi wi''go, tea’ntcl giyau’ wi''go 
wang, andai’ mas nap'u'yun ge a’p'u ma’ndunag, ni V'wo" ma’ndu. 
tea’ntci mad gaso’san'i, so’san‘iian’ tea’ntci ganata’damowa 
ma‘ndu, mas gawa'd'anam™ gami'‘kiwang wo'tci’ me'ndu. andai’ 
mas gamomt''ki'do’. 

June 16.—ma'ndu wi''go. womi''za° wa'mi' wa'dji' wi'ya’mowang, 
wa'dj wi'ya'm’amod ni'wa'dji' wi''go. 

June 17.—ma'ndu wi''go. nawo'teo’ basagwana’ntaksag yugi''sk 
mad nawa'djana dja’gwan ni‘dai'’. dji''tsag gatu’mak wi''gu. 


23 An Indianized English loan word again with the animate plural denomination. Yet the next vegetable 
“corn”’ has the logical inanimate plural ending (-c). 

24 This word was strange to me in Mohegan, but it can be traced to cognate St. Francis Abenaki 
(Aroosaguntacook) wadnoma’k ‘‘to get, secure, something.’ 


SPECK] A MOHEGAN-PEQUOT DIARY 235 

June 1.—Ma'ndu gives my strength because I can see all things 
here. 

June 2.—Ma'ndu is good. I get up, leat because I have strength 
from Ma'ndu. I could not have anything [except] only from Ma'ndu. 
That is so. 

June 3.—Ma'ndu is good. I have all things. They come good 
[ones], it is so. 

June 4.—Ma'ndu [does] not let anything” come here. He gives 
me that I can help myself. 

June 9.—I know Ma'ndu. All things declare Ma'ndu has made 
them. I can not make myself, they declare man can not make one 
tree. 

June 10.—I see another sun because Ma'ndu is good exceedingly. 
Man does not make but little. He thinks he knows much. That is 
so. 

June 11.—Cold early in the morning, that is so. All things are 
good, potatoes and the corn. One will have something eatable, 
never be hungry [long]. 

June 12.—Ma'ndu is good, all things declare that, they say Ma'ndu 
is good. 

June 13.—Ma'ndu is good, because all things say, “Thank you 
for that Ma'ndu!”’ Ma'ndu makes all these things you see. All 
because he knows how [it is] making [them] so that they will be good. 
He keeps all things, people, too. 

June 14.—Ma'ndu is good. I can not be [anything] only [when] 
Mea'ndu helps me, then I can help myself [to] have here this strength. 


June 15.—To-day is good. Ma'ndu is good because he knows all 
things. A person does not know but a little unless knowing Ma'ndw. 
Ma'ndu is very great, exceedingly good. Must you and I be good, 
too, then when you die you [will] rest in heaven. So says Ma'ndu. 
[You] must not become weary, if you do become weary [you] must 
ask for Ma'ndu. [Then] will you get your strength from Ma'ndu. 
Then will you grow strong. 

June 16.—Ma'ndu is good. He gives all toward health, that being 
well therefore [one can be] good. 

June 17.—Ma'ndu is good. I have been to Muddy Cove 
to-day. I did not have anything there.” The birds sang nicely. 


22 We are obliged to insert ‘‘evil’’ here to make sense. 
25 She refers to mail. 


236 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


June 18.—ma'ndu wi''go mad na wa'djana mata’wi dja’naw ne 
i’wo’ da’bat nii mae'ndu. ma’ndu pa'd’aman andai’ mas ne wa'dja- 
nam nadi'‘nai. mad nawo'to’ dja’gwan wam nati.’, me’ndu mad um 
natal ‘namaneg. 

June 19.—nada'by i'wo' mae’ndu wi''go ma’ndu wo'to’ mad'um 
o'wa'n wotai‘nameng mad nawa'djana o'wa'n. wa'mi’ ski'’damb 
wotai namowe wohag, mad geto'wi' tai namowae 0’ wa'n. ne tel pa'g' 
si'wa'tam wo’tci’ wa’'ndjag ski''dambak do’ ma'kak do’ maki'a’- 
wiseg” ni‘dai’ steamboat wa'mi' wiyu’t. tcea’manksag wa'mi. 
m‘ad da'bi’ o'wa'n wotai’‘namowa wohag. tea’ntci’ wam bata’g’i wag 
andai’ kwa'dji wag wotci' boat ag. 

June 20.—Ma'ndunag ni'‘dai' mad bi''yo'mo dja’gwan mad wr 'gane 
su’mi’ me'ndu mad da'bi' ke'n’amun, niv wa'dji’ bi''yo’ ma’ndu 
ko''djaks yudai'’ ba'mkugi . . . * wa‘dji’ da’br ga @’p'u mandunag. 
tea’ntci’ ga si'wa'tam wo'tci’ wa’mi' dja’gwane gati’’ mad wi''ganud, 
do’ tee'ntei o'wa'n mad'um wi''kteaman. ma’ndu mad _ teu’ya 
ski'‘'dambak wowi''zo'wag di''bi ma’ndu teu'ye wa'mi' ski‘'dambak 
bi'yek na’gam a’b'ad ma’ndunag. di''bi kwa’gwitcayu wa'dji 
da'bt ke'n’a ski''dembak. di'bi' ya’t'am yu ba’mkugi na’gam 
wo'to’, ski'‘'dambak wang, mantci’, nai.” dja’nau wo'tci’ Jesus 
Christ biryo"'mo mad da'bi i dja’gwan. Jesus Christ mas pa'n'a 
di'bi' wo'tci’ ma’ndunag su'mi' tayanda’ksku da‘ka gau'hig Jesus 
Christ a'b'ad’ yu mad da'bi di'bi’ gasa’gwi' mae'ndunag. Jesus 
Christ mas pa'n'« di'bi wi'yu'tag, di'bii wowo'ton wang. Jesus 
Christ, wonap'u'’, mi''zo° wohe'ga wa'dji’ wa’mi’ ski'dambak da’br 
bi''yo’k ma'ndunag, tca’ntamad. 

April 21.—waba'yu, ma'nter gwi''ksumo. 

April 22.—t’ka'yo  yugi'sk,—gi''zack_~—swi''go. ~— nake'd’akum 
naga'wi'. 

April 23.—gi''zack wi''go, ba'd'anta wi''mo. mad da’bi’ naskam 
dja’gwan. ka’dji' ba’skwa, tea’ntci’ ne mi‘‘dji' ne di‘'nai.” — tea’nte 
na i'wo’ dabetni® nemi''tewang su’mi’ ma’ndu naemi''z wa'm1 
dja’gwane wa'djina yun yuba'mkugieg tea’ntci ne momi''ki‘do’. 
namo'wi sansmo*! yugi'’sk Mohegan. 


2® This term denotes, in Mohegan folk-lore, the dwarfs of the mythological realm. Mrs. Fielding felt 
herself to be in very close touch with these beings and she related several tales concerning them, which I 
caused to be printed some years ago in Anthropological Papers, American Museum of Natural History, 
ref. i. 

28 In order to eliminate some of the tedious repetitions which crowd these pages, I have taken the liberty 
of omitting some lines of this sermon which are copied from a former one. 

29 The Mohegan affirmatives were nai and nak or neks. 

32 One of the many English loan words acquired by Mohegan-Pequot in its increasing contact with the 
Yankee world. 

33 This is literally “sufficient is that,’’ meaning ‘‘thank you”’; the common response at Mohegan. Natick 
shows kuttabotémish, “‘I thank you,’”’ and Narragansett, taubotni. (Cf. Natick Dictionary, p. 332.) 

34 The use of this term for the church, ‘‘meeting,” is interesting. The only cognate traceable, it seems, is 
Massachusetts (Natick) sohsumoo, “it shines forth,” sohsu’mo’onk ‘“‘glory,”’ in Eliot’s translation of the 
Bible (Trumbull, Natick Dictionary, p. 266). The resemblance here in an evangelical sense between 
“olory’’ and the “‘meetings’’ of converts is not so far-fetched as it may seem at first. 


SPECK] A MOHEGAN-PEQUOT DIARY 237 


June 18.—Ma'ndu is good. I do not have much only I say 
“Thank you for that, Ma’ndu.”” Mea’ndu hears it then shall I have 
my dinner. I do not know what of all [things] I should do, [if] 
Moa’ndu never helped me. 

June 19.—I can say Ma’ndu is good. Ma’ndu knows [that] 
never anyone helps me. I have not anyone. Every person helps 
himself, is not going to help anyone [else]. I am dreadfully sorry 
for those people and youths and little ones there [on the] steamboat. 
All fire. Poor [creatures] all! No one could help them. They 
ought [to have] turned back then gotten off from the boat.” 


June 20.—In heaven there [does] not come anything not good 
because Ma’ndu can not accept it, that is why [there] came Ma’ndu’s 
son here on earth . . . so that you can stay in heaven. You must 
be sorry for all things you do, being evil ° and [so] must one never 
love it.*  Ma’ndu does not wish [that] people shall call for di-’bi. 
Ma’ndu wishes [that] all people shall come to him staying in heaven. 
di-’bv is running about so that he can catch people. di'’bi' thinks this 
earth is his own, people, too. It is gone, yes! Only for [that] Jesus 
Christ came, he can not do anything. Jesus Christ will put di/b7 
from heaven because he falsified and wants Jesus Christ’s place. 
Here can not di’bv enter into heaven. Jesus Christ will put di'’bi 
in the fire, as di’’bi’ knows too. Jesus Christ, he died, gave himself 
so that all people can come to heaven, wishing to. 


April 21.—Windy, it goes by whistling. 

April 22.—Cold to-day. The sun is good. I am sleepy, I go to 
sleep. 

April 23.—The sun is good, rising clear. I can not find anything. 
Already noon, I must eat my dinner. I must say ‘‘Thank you” [for] 
my food because Ma'ndu gives me all things [I] have here on earth. 
I must be strong. I went to meeting to-day at Mohegan.** 


27 She refers to the catastrophe of the excursion steamer General Slocum in which a host of women and 
children passengers were burned to death in the East River, N. Y. The diarist has an entry ‘‘ New York”’ 
on the margin which fixes this reference. 

30 Literally ‘‘not being good.” 

31 Insert ‘‘evil.”” 

38 A Congregational Church was built in 1831 on the crown of Mohegan Hill, in the heart of the old Indian 
community. It still stands in a most impressive spot overlooking the country in all directions, command 
ing a view of Long Island Sound, the eminence known as Lantern Hill in the old Pequot territory due 
east, and northwest to the Taconnic Hills; all familiar landmarks in Mohegan history. The ‘“ meeting” 
is still the social bond that keeps the Mohegan remnant united. 


238 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


April 26.—ma'ndu wi''go. nana'ma a'nzatag gi''zack, wotai’na- 
mane. 

April 27.—ma'ndu wi''go. nana'ma a'ngatag gi''zack. wa'mi" 
ski‘dembak me’tci’ 1'wo'k med o''wan ai dja'gwane wi''ganud, 
wa'mi ma’tci. me'ndu ‘wo’ nai *® wuskwi''gag. o'wa'n da'bi? 
o'ki''dazu andai’ mas wowo''to’ dja’gwan aiwad ma‘ndu iwad. 

April 28.—zu'gayun, waba'yu waya’ngwote. zu'gayun wi'yango 
do yugi''sk ba'kiv mad su'mi' ne taie’'tam su'mi’ wata’gapa mad 
nawl' ‘kteman. 

April 29.—zu'gayun, su'mii mata'wii ma’ndu wi''go  su'mi* 
nana'ma a'ngateg gi''zakad. 

May 1.—wiv'go yu yumbo'wi. na'wa gi'’zack. ma'ndu wi''go 
wo'ter ni. 

May 2.—me'ndu wi''go su'mi’ wotai'nemang wa'dji gate'mki’ 
yun. kad'jr be’skwa, ma na mi‘dji nedi'nai. dab‘atni'’ mi''teu- 
wayg. tel’wi da’pku yude'pkag. gi'zakad djakwi''mo, su’mi' mad 
da'bi o'wa'n nigani’. tee'ntci’ gu'p’co’. 

May 3.—ma'ndu wi''go, womi''zam naya'ecawang do’ mi''ki- 
gwane. 

May 4.—na name a'ngatag gi''zack. ma'ndu wi''go su'mi’ wa'mi 
dja’gwane bi’yo'k wo'tci na’gam. na’gam wo'to hie wa'mr 
wowusto’n’ac. ma’ndu ga'nk’tei’, wosi'wa'tam wo'tci’ ski: ‘'dambak 
su’mi mad wi''ktemag wi''gane dja’gwanc, wa'djii mas bi''yo'k 
na’gam a‘b'ad ma’ndunag. ba’ki' ya’t’amag di''bi' da’bi' tai‘namowa 
o'wa'n. mad da’br wotai‘namowawoha’g. di''bi' ma’tei’, wotca’ntam 
wa'ml ski'‘dambak ma'tci’. ai’'wag wang. 

May 5.—ma'ndu wi'go su’mi na wa'djanam na mi'ki'gwang 
wo'tel’ na’gam, me’ndu. 

May 6.—wi'go gi'zack, ba'danta wi''mo. 

May 7.—gv'zack mad de'bi na'wa. me’ndu wi''go ba'danta 
nata’eg. me'ndu a’p'u wa'mi ba'mkugi'ag. ba'ki'mas natca’ntem 
ma'ndu natal ‘namang, mad'ama’moyan, mas na nat'adamo'wa 
ma'ndu. 

May 8.—nega'wi we'yangwote. mea'ndu wi''go su’mi' dja’gwan 
mad nekwo'wihaig. sa’nto’ yuei’sk. wi''yut napo’nam pasture.® 

May 9.—au'geyun yu yumbo'wi', zu’gayun. ma'‘ndu_ wi''go 
su’mi wowo’'to’ grau'co’ na'pi wa'dji’ to’'d'asag mas ba’mbi'yo'k 
da‘ka katea'e wa'dji gi'tasag mas womi''djuwag keteca’'e wa'dji 
mad nepeye’ntemag. ni'‘wadji' ski''dambak tea'nter wi''ktamag 
mae'ndu, su'mi' me’ndu wo'to’ wa’mi’ dja’gwanc, da'bi i wa'mir 
dja’gwane i‘nac yugi''sk do’ zab, do’ mi‘kigwang i't’?kwan 0 
yuba'nkag wowu'ston. tea'’nter wo’ to’ ge'nk’tei’ mata'wr aiki‘'kuzu. 


86 Tho colloquial affirmative has three forms, nai, nak, and naks. Narragansett nuk, Natick nur. (Cf. 
Natick Dictionary, p. 347.) 
49 She spells this ‘‘ paster,”” 


SPECK] A MOHEGAN-PEQUOT DIARY 239 


April 26.— Ma'ndu is good. I see another sun, he helps me. 


April 27.— Ma'ndu is good. I see another sun. All people 
[who are] bad say no one is whatsoever good, all [are] bad. Ma'ndu 
says yes in his book. Anyone can read, then will he know every- 
thing is as Ma'ndu says. 

April 28.—Rain, windy last evening. Rain yesterday and to-day, 
maybe not because I think so, as when it is wet I do not like it. 


April 29.—Rain, because exceedingly Ma'ndu is good as I see 
another day. 

May 1.—It is good here early in the morning. I see the sun. 
Mea'ndu is good to me. 

May 2.—Ma'ndu is good because he helps me so that [I] get up 
now. Already noon, I have eaten my dinner. Thank you [for] 
food.’ Almost night. To-night. The day has hurried away, 
since can not anyone get ahead [of it]. He must close up.* 

May 3.—Ma'ndu is good, he gives me my breath and strength. 


May 4.—\ see another sun. Ma’ndu is good because all things 
come from him. He his own them all has made. JMa’ndu is very 
great, he is sorry for people because they do not love good things, 
so that they may come [where] he is staying in heaven. Perhaps 
they think di-'bi can help anyone. He can not help himself. Di*'bi' 
is evil, he wants all people [to be] bad. They are, too! 


May 5.—Ma'ndu is good because I have my strength from him, 
Ma'ndu. 

May 6.—1It is a good sun, rising clear. 

May 7.—The sun JI can not see. Ma'ndu is good, rising in my 
heart. Ma'ndu dwells in all the world. Perhaps I need Ma'ndu, 
my help when I feel badly, will I call for Ma'ndu. 


May 8.—I slept last evening. Ma'’ndu is good because I do not 
fear anything. Sunday to-day. I put fire [in the] pasture.*° 

May 9.—Rain here early in the morning, rain. Ma'ndu is good 
because he knows we need water so that potatoes will come [up] 
and hay, so that creatures *! will eat hay, so that they will not die of 
hunger. That is why people must love Ma'ndu, because Ma'ndu 
knows all things, can do all things to-day and to-morrow, and his 
strength is so great [that] this earth he created. [You] must [know 
how] very great is his work. 


37 Literally “Sufficient is that food.” 

38 The meaning here is based upon inference. I can correlate gup only with gu’pkwad, ‘cloudy, closed 
day,’’ Massachusetts, (Natick) kuppi., closed. 

40 The meaning is “‘I burned over the pasture.” 

41 “Cattle” are the creatures referred to. 


240 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


May 10.—tev'wi da'pku, ma’ndu wi'go su’mi' mad dja’gwan 
bi'ye’mo wa'djit mas newrzi'gwan. tea'ntci ma’ndu natai‘nhamang, 
mad da'‘bi' natai’‘neamowa nahe’'g. ma’ndu ga'nk’ tei, mad da'br 
o'wa'n ya't'am o1 gank’tci ma'ndu. 

May 11.—mea'ndu wi'go su'mi ocami nada’bi'  tai'namowa 
na‘heg. me'ndu natai’‘namaneg. 

May 12.—me'ndu wi''go su'miv nami''zam- da'bi naga’wi' do 
womi''zi' mi'‘ki'gwang wa'dji nada'bi gate’mki yu yumbo'wr 

May 13.—mae'ndu wi''go. da’bi' nana’mo gi''zeck yu yumbo’wr'. 
de'pkag. mea’ndu oce’mi' wi''go. 

May 14.—yumbo'wi' gu'pkwad. wi''mo. me’ndu wi''go. nayu’ndj- 
anam naski''zaks, da’bi' nana’ma wa’mi' dja’gwane yu'dai. ba’skwa. 
ma’ndu wi''go su’mi' wa’mi’ dja’‘gwane wi''ganc. 

May 15.—gu'pkwad, ma'ndu wi''go. 

May 16.—ma'ndu wi''go, ni‘da'bi gate’'mki' wot'ci’ nabid® do 
newa’djanam mi''ki'gwang wa’dji’ netai‘neamowa naha'g oca’mi’. 

May 17.—me'ndu wi''go oce'mi' da'bi' naya'ca’ wa'mi' dja’gwanc 
bi.yea’mac wo'tci na’gam me’ndu. mae’ndu wi'’go yu naewo'ton 
nata’ag. 

May 19.—mae'ndu wi''go, newambunsi'an, womi''zam nami''ki’- 
gwang wa'dji da’bi' nagate’mki. gu’pkwad, ba'ki'’ mas zu'gayun, 
ni'wa’dji. dji‘tasag * wa’djanak dja’gwane da’bi mi'tcuwag. 
me’ndu wi''go’ tei'wi. de’pku. 

May 20.—mae'ndu wi''go, oce’mi' da’bi nagete’mki wotci’ 
nabi''dag. 

May 21.—me'ndu wi''go su'mi' natai‘namang wa'mi dja’gwanc 
wa'dji' da’bi' nawa'djana dja’gwane nagau‘hig mad nada'bi’ wu'sto 
dja’gwan. 

May 22.—ei'zack ba'danta wi''mo yumbo'wi' ma’ndu_ wi''go 
su’mi’ nega'wi' we'yangwate, wigan. 

May 23.—ma'ndu wi''go. n’ana'wa a’ngatag gi''zack. kadji’’ 
ba’skwa zai'yangwad o'wa’n mad wadjinad o'wa'n. ka'dji’ da’pku, 
wa'mi’ dja’wane mas ga’wiwag ka'dji' da’pkud. 

May 24.—ma'ndu wi''go oca'mi nada'bi' na‘'wa wa'mi' dja’gwanc. 

May 25.—wi'go gi''zack ba'danta wi''mo. ma’'ndu wi'’go tai’na- 
mowa wa'mi’ ski'‘dambak wa'ndjag ma’tci’ ai'wag do’ wi''go ai’wag. 

May 26.—ka’dji ba'skwa. gi''zack gasu'bata. ka'dji' da’pku, 
namo'wi' na’'wa maed’am'e’mo wi' nal. 

May 27.—ke'dji gi''zack bityo''mo. me'ndu wi''go, oce’mi’ 
nada'bi' na'wa dja‘’gwane yuba’mkugiag su’mi’ ma’ndu nami'’zi'am 
nami'ki'gwaneg. 


42 Another English loan word for a loan object, bi:d=bed. 
43 This is illegible in part, either dji’tasag or gi’tasag, “beasts,” in either case, Mrs. Fielding called them 
‘‘dumb animals,” 


SPECK] A MOHEGAN-PEQUOT DIARY 241 


May 10.—Almost night, Ma'ndy is good because nothing comes 
that will hurt me. He must be, Ma'ndu my help, I can not help 
myself. Mae'ndu is great, no one can conceive how great Ma'ndu is. 


May 11.— Ma'ndu is good because so much I can help myself. 
Ma'ndu is my help. 

May 12.— Ma'ndu is good because he gives me my sleep and he 
gives strength so that I can get up here early in the morning. 

May 18.— Ma'ndu is good. I can see the sun here early. It is 
night. Ma'ndu is so very good. 

May 14.—Early in the morning cloudy. Clearing. Ma'ndu is 
good. I open my eyes, I can see all things hereabouts. Noon. 
Ma'ndu is good because all things are good. 

May 15.—Cloudy. Ma'ndu is good. 

May 16.—Ma'ndu is good. I can get up from my bed and I have 
strength so that I can help myself sufficiently. 

May 17.—Ma'ndu is good, so well can I breathe. All things come 
from him, Ma'ndu. Ma'ndu is good, this I know in my heart. 


May 19.—Ma'ndu is good, as I live until morning. He gives my 
strength so that I can get up. Cloudy, perhaps it will rain, there- 
fore creatures [will] have something [they] can eat. Ma’'ndw is good. 
Almost night. 

May 20.—Ma'ndu is good, so well can I get up from my bed. 


May 21.—Ma'ndu is good because he is my help in all things so 
that I can have things I want [for] I can not make anything. 


May 22.—Sun rising clear early in the morning. Ma'ndu is good 
because I slept last evening, it is good. 

May 23.—Ma'ndu is good. I see another sun. Already noon. 
Very cold [for] anyone not having someone. Already night, all 
things will fall asleep now that it is night. 

May 24.—Ma'ndu is good, so well can I see all things. 

May 25.—It is a good sun rising clear. MJa'nduis good. He helps 
all people those who are evil and those who are good. 

May 26.—Aiready noon, the sun is hot. Already night. I went 
to see the sick old woman. 

May 27.—Already the sun has come. Ma'ndu is good, so well I 
can see things on earth because Ja'ndu gives me my strength. 


242 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN, 43 


May 28.—ma'nduwi''go, naga’ wi wa’ yangwote. nada'bi gata'mki 
na mo’wi sa’ma** na’hag, zie gau'can tea’g'ancag*® nami''dji 
bo'din * da’ka mi‘'an, ni'ya'yo. 

May 29.—gizack ba'denta wi''mo, kadji' be'skwa, nami‘'dj 
nadi' ‘nai dja’nau wa'dji’ neye’‘ndem. 9o'wa'n ye’ndamad mad wi'ya'- 
mamo, o'wa’n mad wi'ya’mamod mad da’bi' aiki'‘kazu, o'wa'n 
mad da’bi aiki'kazud tea’nteci’ wa'mo'wan wotai‘namowa wa'dji 
wa'djana dja’gwan mi'‘‘djud, sumi’ ba’ki' mas napaya’ntem su'mi’ 
mad da'bi ne’neadon. ni'ya’yo, andai’ ma’ndu mas na’wa wa'ndjag 
ski''dambak wotai'namowa wang. niya'yo. 

May 30.—gi'zack ba'danta, andai’’ gu’pkwad. mea’ndu wi''go, 
wa'mi dja’gwane wi'’ganc. djanau’ ski'‘dambak mad wa'mi' 
wi'‘gowag, ni'ya’yo. ba‘kiimad tca’ntam dja'gwan wi''gan wo’'tci’ 
ma‘ndu, su'’mi' madda’‘bi' wusto’k ma’ni‘es. 

June 1.—ma'ndu wi'go da'bi nagate’mki' wo'tci’ nabi'dag’ 
zu'gayun. Mr. Speck bi'yo° yudai’ yugi'’sk. ma'ndu wi''go oce’mi’ 
wotal‘namang. zu’gayun t’ka’yu ya'yo. 

June 2.—ma'ndu wigo su’mi' ni’ da’bi wa'djana naya't’'amwang, 
ni'ya'yo. 

June 3.—gu'pkwad. ma’ndu wi" go, su’mi' ni’ da‘bi’ tai'’‘namowa 
nehe’g. me’ndu nami''zam nami''ki'gwang. nana’wa skug dodat’’ 
zi ‘bag wa'djana pi'‘amag wo'tag. mad nawa'djane mitu’g wa'dji' 
nata’g'am. tee’ntci’ nate’g’am wa'dji bi'ki'dam pi''amag, netai’‘nam 
newigi'te’g'am. mad da'bi kwa'’m'ao'wa'n u'mi wa'djana pi''amag 
wo'tag. 

June 4.—me'ndu wi''go, mad dja gwan uakwowthai'g da'pkag, 
naewa'djana mi‘kigwang wa'djii nagate’mki, wa’mi' dja’gwanc 
bityo"'mo wo'tci’ me’ndu. 

June 5.—ma'ndu wi''go, mad wi'ya’mo dja’gwan bi'yo’’mo yudai’ 
nakwowthai’g. ke'djii be'skwa. ocami’ da‘bi' naiwa me‘ndu 
wi' ‘go, wotai’namang su’mi nagau’hi'ya. 

June 6.—ma'ndu wi''go, naga’wi, nagete’mki’ mi‘te zi‘'ckanas. 
uati'e la'ndi'n. 

June 7.—me'ndu mata'wi' wi''go, nataiinamang. nawa'djana 
wa'mi’ dja’gwanc wo’tci’ ma’ndu ni‘ya’'yo ma'ntcr’. 

June 8.—ma'ndu wi''go su’'mi wa'mi’ dja’gwane ya’yuc ol 
wi ‘yango gu'pkwad ma'ndu wi''go. wi''moni yayo. nata’l'wo' nt. 

June 9.—gu'pkwad, wi''gan, tei'wi' de’pku. mea’ndu womi''zam 
nami'‘teuwang da'bi' nega’wi' de’pkutc, su’mi naewo'to’ ma'ndu 
a’p'u yudai’’. me’ndu mi'‘ki'go do° wa’mr wo'ton. 


44.4 word of doubtful meaning, possibly cognate with Natick assaman he feeds him, Narr. assa’mone 
give me toeat. (Trumbull, Natick Dict., p. 16.) 

48 English loan- word, “‘chickens’’ with animate plural suffix. 

48 Another loan-word from the English. 


SPECK] A MOHEGAN-PEQUOT DIARY 243 


May 28.—Ma'ndu is good, I slept last evening. I can get up. I 
went [and] fed myself, milked the cow [and tended the] chickens. I 
eat pudding and berries. That is so. 

May 29.—The sun rises clear. Already noon, I eat my dinner as 
Iam hungry. Whoever is hungry does not feel very well, whoever 
is not feeling well can not work, whoever can not be working, him 
must everyone help so that he [may] have something to eat, because 
maybe he will die of hunger since he can not go and get it. That 
isso! Then Ma'ndu will see those people [and] help them, too. 
That is so. 

May 30.—The sun rises, then it is cloudy. Ma'ndu is good, all 
things are good. Only people [are] not all good. That isso! Per- 
haps they do not want anything good from Ma'ndu, because they 
can not make money. 

June 1.—Mo'ndu is good. Icanget up from my bed. Rain. Mr. 
Speck came here to-day. Ma’ndu is good so much he helps me. 
Rain, cold, it isso! 

June 2.—Ma'ndu is good because I can have my thought, that 
is so! 

June 3.—Cloudy day. Ma’ndu is good because I can help myself. 
Ma'ndu gives me my strength. I saw a snake near the river, he had 
a fish in his mouth. TI did not have a stick so that I could hit him. 
T ought to hit him so that he would give up the fish. I would help. 
I would like to hit him. He can not bite anyone because he has a 
fish in his mouth. 

June 4.—Ma’ndu is good. Nothing I fear at night. I have 
strength so that I get up, everything comes from Ma’ndu. 


June §.—Ma’ndu is good. He does not let anything come here that 
I fear. Already noon. Truly can I say Ma’ndu is good, he helps me 
because I need him. 

June 6.—Mo'ndu is good. I slept, I got up, [and] ate milk. I 
went to Landing. 

June 7.—Mo'ndu is very good, my help. I have everything from 
Mo'ndu. Thatisso! Gone. 

June 8.—Mo'ndu is good because all things are so. Yesterday 
cloudy. Ma’ndu is good. True it is! My heart says that. 

June 9.—Cloudy, it is good, almost night. Ma’ndu gives my 
strength so I can sleep nights, because I know Ma’ndu dwells here. 
Me’ ndu is strong and all-knowing. 


244 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


June 10.—Ma'ndu wi''go, mad da'bi’ neai dja’gwan, ma’ndu mas 
tail nemang. 

June 11.—me'ndu wi''go. newa'djana mi''ki'gwang wa'dji' da'bi® 
nawu'sto’ nami''teuwang, nada’bi' mi''teu yu'n'demyun.  tea'ntci’ 
o'wa'n ya’‘ndam andai’ mi‘'teu, ni-ya'yo, skam‘od na'd’a “ dja’gwan. 

June 12.—ma'ndu wi''go su’mi ni’ dabi’ ga’wi', andai’ da’bi’ 
nagatamki yumbo'wr nami"'teu andai’ angatag dja’gwanc naai’. 

June 13.—gu'pkwad, t’ka’yo, me'ndu wi''go, mad dja’gwan 
nekwo'wi' haig, wa'yangwote nega'wi, ni ya'yo. 

June 15.—gi''zack ba'danta wi'mo yumbo'wi nawa'd'a’nam 
wo'tel’ zi''bag. 

June 17.—ma'ndu wi''go. naga'wi' wae'yaygwote. nati’e basag- 
wanane’ntaksag,** mad dja'gwan. 

June 19.—gi''zack wi''go, ba’danta wi'mo. ma’‘ndu_ wi''go 
oca’mi’ nada'bi' geta’mki. da'bat nit ma‘ndu. 

June 21.—wi''go gi''zack ba'dan’ta. me’ndu wi''go womi''zo° 
gisk da’pku bityo"’mo. wa'mi' dja'gwanc bi'yo''mac oi wu'stod 
ma'‘ndu. 

June 23.—gi''zack wi''ganta yumbo'wi. me’ndu wi''go. nena’m 
angatag gi'sk, nada’bi' gata’mki mi'teu. nati'co’ road wi''yango. 


June 24.—egi''zack ba'danta. ma’ndu wi'’go. ne wa'djane 
mi''ki'gwang wa'dji' nagate’mki wo'ter bi''dag. ni''ya'yo. 

May 6.—Ni sun dodai’ witches® bi'’t'co;wag mad a'p'u ni‘dai’. 
ba’ki' woki’n'amnau *! di'bi'ko' nagag.” mad da'bi' witches a'p';uwag 
me'ndunag. nataiye’t'am ba'ki’ woki‘neamnau 0'i''t’kwan® da’br 
wa'ml’ witches gase'gwiwag. ni’ sun djakwi'n.*! mas gato'wi 
wu'sto’k wi''yut wa’gi’ wu'sto’k dja’gwan mi'‘djuwag. _ ba’ki' ta’gani'g 
do djives ® mas mi‘‘djuwag. ba‘ki’ t’ka'yu, andai’ mas gauhik' wag 
wi'yu't wa'gi © djas'u'm wowi'dji'es. andai’ mas wodjat’cato'n’au 


47 This is the only time this word appears and I have notranslation for it. Its resemblance to St. Francis 
Abenaki nada'wiwi' “scarcely, rarely’’ (-wivi’ adverbial termination), induces me to consider it a possible 
cognate. 

48 This is Muddy Cove, on the Thames near Gale’s Ferry. Mrs. Fielding often walked there for her mail 
and provisions. The locality was a favorite of hers. Its name is from basag ‘‘mud.” 

0 Mrs. Fielding might have used the Mohegan word moi’gu had she wished. This interesting word is 
evidently related to Delaware (Munsee) mailiku, **sorcerer.’” 

51 The subject of this verb is an impersonal plural, though the singular pronoun is used. 

£2 di‘bi: is probably a corruption of English ‘‘devil.’’ 

63 A word whose analysis is very perplexing. 

4 This term refers to the old Indian huts of colonial times, many cellars of which are still to be disccrned 
among the hills of Mohegan. The analysis of the word is quite impossible from existing sources, nor do 
Professor Prince’s strenuous guesses (American Anthropologist, vol. 6, 1904, pp. 29-30) help us very much. 
He thinks it might be derived from the root in chokguog (Natick) ‘‘ Englishman,” literally ‘knife man.’’ 
It might just as likely have come from Mohegan-Pequot, djakwi’mo ‘‘it is hurried,” and mean “hasty 
house.” It may, however, mean “‘bark-house”’ and compare with Delaware yo'ka’wan, “bark-house.” 

£5 Moheganized ‘cheese’’ is interesting phonetically because it shows conformation of loan words to 
native phonology in final surds, -cs. 

8 The consonant of this preposition has two variants, g and dj (wa’gi', wadji'). A similar case, ke’gi*, 
ka’ dji’, leads Professor Prince to think that some dialect forms are merged in Mohegan. This is not at all 
unlikely judging from what we have already shown of the composite nature of the tribe’s population. 


sPEck] A MOHEGAN-PEQUOT DIARY 245 


June 10.—Ma'ndu is good. I can not be anything [yet]. MJa’ndu 
will help me. 

June 11.—Ma'ndu is good. I have strength so that I can make 
my food, I can eat when hungry. One must be hungry then eat, 
that is so, finding scarcely anything. 

June 12.—Ma'ndu is good because I can sleep, then can I get up 
early in the morning I eat, then another being * am I. 

June 13.—Cloudy, cold, Ma’ndu is good. Nothing I feared, last 
night Islept. That is so! 

June 15.—Sun rising clear early in the morning I got [something] 
from the river. 

June 17.—Mao'ndu is good. I slept last evening. I went to 
Muddy Cove, nothing [there]. 

June 19.—The sun is good, rising clear. Ma’ndu is good, so well 
canT getup. Thank you Ma’ndu. 

June 21.—Good sun rising. Ma’ndu is good he gives it [that] day 
[and] night come. All things come as being made by Ma’ndu. 


June 23.—The sun is good early in the morning. Ma’ndw is good. 
I see another day, I can get up [and] eat. I went by the road yester- 
day. 

June 24.—Sun is rising. Ma’ndu is good, I have strength so that 
I get up from the bed. That is so! 

May 6.—That stone * where the witches came does not rest 
there [now]. Maybe [they] took it to hell. Witches can not stay 
in heaven. I think maybe he took it; it is so big all the witches 
can go inside it. That stone [was] a house. [They] will be going to 
make a fire so that they make something to eat. Perhaps bread and 
cheese will they eat. Perhaps it is cold, then will they want a fire to 
warm their hands. Then will they divide * their money, that they 


49 Sic! Yet what she really says is ‘‘things!”’ 

53 The narrator here refers to a Mohegan folk-tale which she narrated to me some years ago and which I 
published asa text (American Anthropologist, vol. 5, No. 4, 1904). The stone referred to was a glacial 
bowlder about as large as an ordinary small house, located formerly not far from the main road at Quaker 
Hill, near Uncasville, Conn. It was blasted away over 20 years ago, not taken away by ‘the witches,’’ 
as Mrs. Fielding would beguile us into believing. The theme of the tale is rather common in Algon- 
kian lore. One stormy night a weary Indian woman was deceived by ‘‘the witches’? and lured into the 
bowlder as into a house, fed and warmed by a fire. But upon awakening in the morning the poor 
creature found herself lying cold and exposed beside the bowlder, her warm goblin’s pallet and fire vanished, 
and her victuals converted into fraud. A tempting opportunity for sermonizing and for voicing the same 
old plaint of the Indian’s undeserved poverty not overlooked by Mrs. Fielding. 

9 Literally “halve,” see dja’t’ci’ on page following. 


246 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


wa ma'‘ni'es™ ka'dji da’bi gamu’’duwag. andai' ski''dambak 
ya't'amag wa'ndjag ski 'dambak wi''guwag su'mi wa’djin‘ok ma'ni‘cs, 
ba’ki' wa'djuwag mi‘‘dinhaus © su’mi’ wa'djano’k ma'ni‘es.  tea’- 
manksag i‘ntean."' mad wa’djand° ma'ni'es mad wa'djano’ dja'gwan 
su’'mi' mad da’bi' gamu’'du tai’andaksku. 

May 23.—Ne wudjai' Mohi''ks.“ niv mad Pi'‘kut.“ o'wa'n 
iwad nt’ Pr'kut wotaianda’ksku, ya'yoni'' wa'n'aksag ya'tamug 
wot'o’ wa’mi' dja‘gwane. dja’t’ci’ i'‘wad mad ya'yuc.® tea’m'anksag 
wa'naksag. mata’wiwag gau’hikwag wa’mi yu bia’mkugi' mad 
da'bi' angateg o'wa'n wa'djana dja’gwan mi'‘’tsud(i'), su’m1 
wa'n'aksag gau‘’hikwag ma’ni’es. mad‘a'bi’ woki’n’amnau nap‘u’’d. 
tea’ntel’ napu''wag wa’'tci'a mad wowo'ton’ ba‘ki' mad gato’wi" 
wo'ton. wa'ndjag ski’dambak mata'wi'wag wi''go ski''damb mad 
mata’wiiwag. natcka’'wad mad da’bi' gaska’m'an wa'ndjag 
ski''dambak da‘bi' tai'‘nemo'wa o'’wan, mad’o’m wotai''namo'we 
su'’mi' sankwati'diyak, dja’nau. nasi'wa'team wo'tci’ wa’ndjag 
ski'dambak su'mi mad nrni‘ke’d'a da'bi' tai''namandam. ba‘ki" 
mas na’gam wang. nat’a’d'amowa ba'ki' wo''ta’, ba’kii mad. ni‘ 
mad da‘bi' i''wo" dja’gwan. 

May 80.—dji'tsag. nawi'gino'wa®™ dji'tsag, su’mi wi''kteu. 
mad i'wag dja’gwan ma’tce. mi'djuwag yue ma’ndu mi'’zo’, 
andai’ gatu’ ‘mak, su'mi mad gau’hikwag dja’gwan, wa’m1' dja’gwane 
me’ndu mi‘'zo", nl’ ya'yu, wa’mi dja’gwane. Wi''yangu nana’wa 
zi'bugeg skug wa'djana pi''’o;mag wowu'tag. nate’g’am andai’ 
be'kidam pi''o°'mag, pl’o’mag wi'‘ktcu. skug mat'ad'i'a’zu, 
gake’m'ag wang. pl'o'mag wi'‘ktcu, newizal’g skug, skug dji'bai. 


Ma'ndu wi''go su’mi wo'to’ wa'mr dja’gwane. ski'damb mad 
wo'to’ dja’nau kantecatei’ oi woto’d ma’ndu, ma'ndu ge'ntci., 
mata'wi' wi''go, tea’nter gi'yau’ wi''go wang. andai’' mas nap u''yun, 
mas gadap'u'’ ma’ndunag, ni’ 1''wo’ ma‘ndu. tea’ntcl’ mad gaso'san'i, 
so'san‘i'an tee’ntci ganat’ad’'amo'we ma’ndu, andai’’ mas ga mi'tes 
mi'‘ki'gwang, endai’ mas gamomi''kida@ su’mi' ma’ndu gatai‘namang, 
ma'ndu teu'ya wa'ndjag ski''dambak mea’ndunag, ni‘‘dai mad 
bi'‘yamo dja’gwan mad wi''gane,® su'mi’ me'ndu mad da’'bi° 


8? Another English loan word, showing similar handling to dji-cs above, comes from the plural ‘‘moneys,’” 
inanimate plural or diminutive, as Wabenaki ma’ni’s. The diminutive here denotes endearment. 

60 A corruption of ‘‘meeting-house,’’ church, to own which seemed in her mind to be a sign of worldly 
success natural in a country community. 

61 Another Mohegan corruption, from vernacular ‘ Injun.”’ 

63 Note the correct proper name in use by the Mohegan, which has been previously discussed in the 
introduction. 

6 Here also is another native form of the Pequot tribal designation. Mrs. Fielding’s plural form was 
Pi‘kuteg. Having now the correct native form we only lack its translation. 

65 An interesting reminder of the third person inanimate plural, -c, which is a distinctive mark of this 
group of dialects. 

66 The narrator throughout uses the singular objective pronoun referring to a plural object. 

6° Note the sudden insertion of the inanimate plural (-c) which ordinarily should agree with the preceding 
singular noun tca’gwan ‘‘ anything.” 


SPECK] A MOHEGAN-PEQUOT DIARY 247 


could steal. Then the people think these people are good because 
they have money, maybe they have [even] a meeting-house [belong 
to a church] because they have money. Poor Indian! He has not 
money, he has not anything because he can not steal [or] lie! ® 


May 23.—I am from Mohegan! I am not Pequot! Anyone 
saying I am Pequot he is a continual liar, that is so! White men 
think [they] know all things. Half [the things they are] saying not 
are so. Poor white men. Many want all this earth. It can not 
be for another person [to] have anything to eat, because white men 
want the money. They can not carry it [with them] when they die. 
They must die when they don’t know. Maybe [they are] not going 
to know. These people are many. Good man is not frequent. 
Looking [for him, you] can not find him. These people can help 
someone, but don’t help anyone because they are stingy, only! Iam 
sorry for these people because not ever can they help it. Maybe 
will they [be sorry] too! Ask him, maybe he knows, maybe not. 
T can not say anything. 


May 30.—Birds. I love to see the birds, because [they are] pretty. 
They do not say anything evil. They eat these things Ma'ndu™ gives, 
then they sing, because they do not want for anything. All things 
Ma'ndu gives [them], that is so. All things! Yesterday I saw in the 
river a snake; he had a fish in his mouth. I hit him, then he gave up 
the fish. The fish is handsome. The snake is horrid, he bites you, 
too. The fish is handsome. I am afraid of the snake, snake is a 
spirit."® 

Ma'ndu is good because he knows all things. Man does not know 
altogether but a little. So it is knowing Ma'ndu. Ma'ndu is great, 
very good, must you and I be good, too. Then when you will die, 
you will stay in heaven, so says Mo'ndu. You must not get tired, if 
you get tired you must ask for Ma'ndu, then will you get strength, 
then will you grow strong because Ma'ndu helps you. Ma'ndu wishes 
these peoplein heaven. Thither does not come anything not good, 
because Ma’ndu can not take money. That is why he came here on 


62 This remarkable composition is not one of Mrs. Fielding’s best from an intellectual standpoint, though 
it exhibits well her scathing contempt for those who had more than she did. 

6? Mrs. Fielding of course designates God by this widespread Algonkian proper name. However, being 
unable to define her concept of the deity, as if she could even do it herself, I adhere to the original name in 
the English translation, preferring to permit the reader to reach his own conclusion as to the content of her 
mind. 

68 Snakes figure in Mohegan weather and witch lore as supernatural agents. 


248 TRIBES AND DIALECTS OF CONNECTICUT [pTH. ANN: 43 


ke'n'ammea'ni' ni wa'dji bi''ya yudai’ bi'a’mkugi® su'’mi ski’ ’dambak 
tei pag’i ma’tci ai’'wag. ga’ntci wu'e mi'zo’ na’gam_ ko’'djaks 
wa'dji’ mad'u'm wa'mi ski'dambak nap'u''wag. na’g'am Jesus 
Christ mad nini‘ke'd'a ma’tei ai. mi''zo wohe’g wo’tei ma’teci’ 
ski ‘dambak. ma’ndu woko''djaks wowr 'zawang Jesus Christ. ma'tci’ 
ski'‘dambak a'nea yudai’ bi'a'mkugi. womi'zo’ woha'g wo'tci' 
wa'mi’ ski'‘dambak wa’ndjag gato'wi i''co"k ma’ndunag Jesus Christ 
bi''vund. Jesus Christ mas bi''yo’ yu'mbowang, na g’am V'wo" ni’ 
ne’nteada na’g’am woski''dambak. andai'’ mas a’p'uwag ni‘‘dai 
ma’ndunag wotci''mi’. tea’ntci’ nap'u'’, wa'mi’ ski'‘dambak, mad 
da‘bi o°''wan wotai‘namandam su’'mi’ ma’tei al'wag. ni wa'djr 
nap'u''wag, wo'ter Jesus Christ biya’'mo wa'dji da'bi' o'wa'n 
a'p'u’ ma'ndunag. tea'ntel gasiiwa’tam wo’tel’ wa’mi gata’ mad 
wi''gon'ud, da’ka tee’ntei o'wa'n madu’m wi''ktaman. tee’ntci 
ba'kidam wa'mi’ dja’gwanec madwi''gan, su’mii ma’ndu mad 
wi'‘ktam dja’gwan madwi' ‘gene, tea'ntcl’ wan aloi, i'wo’ mae'ndu, 
mae'ndu wuskwi''gag. tcea’ntci’ o' wan o''teidamen, andai’ mas 
wowo'ton wa'mi' dja’gwanc, me’ndu 1'wad, ni ya’yu. ma'ndji’, 
mas bi'yamue wang. tcea’ntci ganat'a’'d’amowa, ma’ndu, mas 
gatai‘namang wo'tci’ Jesus Christ. mo'ndu mad tea’ntam o°'wan 
woto’n ditbiko‘nag. teu'ya wa'mi ski'dambak mas_ bi''yak 
ma’ndunag. be’ci’ ma’d'um pe'd'am me'ndu, V'wad mae'ndu, mad 
da’bi tai’‘namowa o'wan mad'u'm pa'damad. tea’ntci’ gepe'd'am, 
me'ndu i''wad. me'ndu gato'wi' gatainamang. di’bi' ™ gwatecai'yu 
wa'dji da'bi' ke’n'a wa'mi’ ski''dambak. 

di'’bi' ye’t'am yu bi'a’mkugi’ na’gam wo’to’, wa’mi'’ ski‘’dambak 
wang. me’ntci’, nai’ ni’ ya’yo. dja’nau wo’tci’ Jesus Christ bi'’yamo 
wa’dji mad da’bi ai divbi' dja’gwan. Jesus Christ po’na di’/bi 
wo’tci’ ma’ndunag, su’mi’ di’bi' taiande’ksku da’ka gau’hig Jesus 
Christ a’bad. yu mad da’bi' di’bi' gase’gwi' ma’ndunag. Jesus 
Christ gato’wi' po’ne di‘bi' wityu’tag. di’bii wowoto’n wang. ni’ 
wa’dji di’bi tei’mi aiki’kuzu wa’djii mas ka’n'a wa’mi ski’’- 
dembak su’mi* wowo'’/ta mad da’bi' a’p'w yudai’ ba’mkugi.  tei’’mr 
wogauw’ha wa’mi' ski’dambak wi/djo'wak di’bi wi'yu’tag. mad 
da’bi' ge’djiiwag su’mi’ nit wityu’t mad 9o°’wan da’bi’ yunto’’mun. 
ma’ndu wusto’n ? wa’tei’ di’bi' da’ka ma’tei’ wi'’ktamag ski’’- 
dambak. 

Jesus Christ gau’he wa/ndjog na’gam woto'hi'’e womi’zo° woha’g 
wo’tei’ ne’ndjag ski’dembak. dja’nau na’gamo mad gau’hikwag 
me’ndu ni’ wa/dji’ mad da’bi’ su’mi' na’gam ma’d'um teu’ya ma’ndu 
tai’namowa. ma's si'wa’tem ka’dji di’bi ke’n'a. 


70 An interesting etymology, literally ‘“‘walking-ground.’”’ The form varies to ba’mkiag (be’m (ca), (“to 
go walking’’). 

71 An Indianized form of ‘‘ Devil.” See di*bi'ke*’nag ‘‘ Devil's habitation,’’ a few lines above. 

22 This verb is evidently related to Natick ussé’na’t, “to do,” or perhaps kesteaw “to make perfect, create,” 
also kesteawnat to finish, showing the third person inanimate object incorporated. Prof. Prince’s uncer- 
tainty as to its recognition in 1903 (Amer. Anth., vol. 5, p. 206) suggests this explanation. 


SPECK] A MOHEGAN-PEQUOT DIARY 249 


earth because people are dreadfully bad. The great father gave his 
son so that not all people should die. He is Jesus Christ, not ever 
bad was he. He gave himself for bad people. Jfa'ndu’s son, his 
name Jesus Christ. Bad people killed him here on earth. He gave 
himself for all people. They are going to go to heaven [at] Jesus 
Christ’s coming. Jesus Christ will come again. He says that. He 
comes for his people. Then will they stay there in heaven forever. 
Must die, all people, can not anyone help himself because evil they 
are. Therefore they die, for Jesus Christ came that anyone can abide 
in heaven. You must be sorry with all your heart not being good, and 
must everyone not love it. [You] must give up all things not good, 
because Ma'ndu does not love anything not good. Must everyone 
be likewise, says Ma'ndu in Ma'ndu’s book. Must everyone crave it. 
Then will he know all things, Ma'ndw’s saying, that is so! Gone 
away, he will come again. You must ask him for it, Ma'ndw will 
help you for Jesus Christ [sake]. Ma'’ndu does not want anyone to 
go to hell. He wishes that all people will come to heaven. Part [of 
the people] never listen to Ma'ndu, says Ma'ndu, he can not help 
anyone never listening [to him]. You must listen to him, Ma’ndu 
says. Ma'ndu is going to help you. Di'’bi is abroad so that he can 
catch all people. 


Di-'bi thinks this earth [is] his own,” all the people, too. Going 
that way! Yes, that is so! Only for that Jesus Christ came so 
that Di'’bi can not be anything. Jesus Christ put down D7i:’bi 
from heaven, because Di-’bi° lied and wanted Jesus Christ’s place. 
Now can not Di’bi get in heaven. Jesus Christ is going to put Di’bi 
in the fire. Di’bi knows it too. That is why Dz’bi always is 
working so that he will catch all the people because he knows he can 
not stay here on earth. Always he wants that all people shall go 
with Dz’bi in the fire. They can not get out because that fire not 
anyone can shut it up. Mae’ndw made it for Di°’bi’ and people 
who love evil. 


Jesus Christ wants these [to be] his own. He gave himself for 
those people. Only themselves,“ they do not want Ma’ndu. That 
is why [one] can not [help himself] because he never seeks Ma’ndu 
{to] help him. He will be sorry that Di:’b7° catches him. 


73 Literally “him, his own.” 
74 The confusion of singular and plural pronouns here makes it difficult to translate literally. 


19078°—28——— 17 


250 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


June 19.—ge'ntel’ wue a’p'ud me’ndunag. mata’wi' wi'’go gawi'’- 
zawang, gamae’ndunag biye’mo. ot gi 1’wad, nv 1/wag yu ba’m- 
bugi' ag mo’wi' oi mae’ndunag, mi‘’zem yugi'’sk te’gani'g, oi a’ ngatag 
gi'sks. wusto’ nata’ wi'’gan wa/djii mad newi'’ktem dja’gwane 
ma’tei'e, su’miv game’ndunag, gami’’kiigwang mata’wi' wi’gan, 
wotci'’ mi‘tei’/mi. 

November 1.—wi'’go gi'’zack. me’ndu wi'’go su’mi’ nada/bi'’ 
tai/namowa nahe’g. neta’ gugupa’yu, nivya’yo me’ndu go’danam 
yuc mad wi'’gane. su’mi' na’/gam wi'’go ni’ gatowl wi'’go wang. 


1905 


January 6.—mohi''ks, mata’wi' gun, zu'te’pu yu. mad da'bi' o'wa’n 
gata'wi', dja’nau i''‘nag.” tei'pa’g'i zi’ 'yengad, mad nana'we o’wa’n 
wo'tcina sa'nta,” Rosse Skeezucks bi''ya yudai’. mad da’bi 
owa'n zu'wi. wo'tci’ yudai’ wo’tci’ dja‘k'win, wa'mi gun. 
tcea’ntcl’ o'wa'n ca'bi haman.” 

January 7.—zo'tota zu'gayun wa'yangwote. gun dja’t’ci gata’wi', 
da‘bi' na'we ki yumbo'wi'. 


7 This interesting word gives us the Mohegan-Pequot form of the universal Algonkian designation for 
human being. 

7” At Mohegan, among many English loan words, the Indians adopted corruptions of the English names 
of the days of the week, viz, Ma’ndata, Du’zata, Wa'nsata, Do’z9°ta, Bivai’ta, Zo'tota, Sa’nta. 

73 It may be interesting to note that this verb in Penobscot (tewwi’s) is used only in address to dogs. 

70 The meaning of this word was never definitely ascertained. One might take it, however, to be a 
derivation of the English verb ‘to shovel’? (Mohegan has nov or 2) with Algonkian an; yet it is probably 
pure Indian and related to Natick (Massachusetts) chippinum, “he separates it, puts it apart,”’ “clears 
it,’’ in other words. 


SPECK] A MOHEGAN-PEQUOT DIARY 251 


June 19.—-Great Father staying in heaven. Very great is your 
name. May your heaven come. Likewise as is your command, so 
may they say here on earth as it is going on in heaven. Give [us] 
to-day bread, so, too, for another day. Make my heart good so 
that I may not like things evil, because yours is heaven, yours is 
strength very good; that is forever [and] forever.” 

November 1.—Clear sun. Ma’ndu is good because I can help 
myself. My heart is closed up, that is so! Mao’ndu takes away 
these things not good. Because he is good I aim going to be good too. 


1905 


January 6.—Mohegan, much fallen snow, snowing now. Can not 
anyone go [out], only men. Dreadfully cold. I have not seen 
anyone since Sunday, [when] Rosse Skeezucks *! came here. Can 
not anyone go out from here from the house, all snow. Everyone 
must shovel it clear. 

January 7.—Saturday. Rain last night. Snow half gone, can 
see the ground again. 


7 This is Mrs. Fielding’s Mohegan Lord’s Prayer. She was in her latter days a Seventh Day Adventists. 
Professor Prince, in a former article on this dialect (American Anthropologist, vol. 5, No. 2, p. 208, 1903) 
has reproduced and restored the Lord’s Prayer in Pequot as it was recorded in Governor Salteristall’s 
notes (1721), and later published in the first annual report of the American Society, 1824, p. 54. This was 
reprinted in DeForest’s History of the Indians of Connecticut, p. 39. Professor Prince’s restored version 
seems to show signs of its being a dialect slightly variant from the one preserved by Mrs. Fielding, unles 
the differences between the two are due entirely to the changes wrought by time. 

1 Jerome Roscoe Skeesucks was one of the Indian boys at that time living at Mohegan. (See photo 
pl. 30, c, d.) His father was from Brotherton, Wisconsin, of Narragansett descent. His mother was 0, 
half Nehantic descent, a native of Mohegan. The family patronym is from ski‘’zaks, “eyes,’’ or “littlef 
eye,” common to Mohegan-Pequot, Narragansett, and Massachusetts. The name may be traced back 
to a chieftain in the time of King Philip’s War (1675-76). 


ow bavcaatsnny hip ge yg The 1I1-F% 
seb ainy Vara: gery ive: dita 
: s meres ieee Pate 


“i alenenstit Aenumends ae ee aug ¥ 
Sanit wh eee” Adc t teoih e 


" stomt overt 44 Gacet onsen call mecca 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 2‘ 


a, CYNTHIA FOWLER; 6, RACHEL FIELDING; ce, AMY COOPER; 
d, EMMA (FIELDING) BAKER. ALL MOHEGAN 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 30 


c 5 


a, b, CHARLES MATHEWS (FULL FACE AND PROFILE), NEHANTIC- 
MOHEGAN; ¢, d, J. R. SKEESUCKS (TWO VIEWS), NEHANTIC- 
MOHEGAN 


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4O NOILV9071 DNIMOHS (LSSHS HOIMYON) LYWHO ASAYNS 1VOIDO103D SALVLS GALINA SHL 40 Luvd 


satiwe € A 1 ° 


pe hk AS 
Srl dey 


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Al 
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le 3LV1d LYOdaY TWANNV GUYIHL-ALYOS ADOTIONHL]A NVOIYAWY 4O NVvauns 


(qoualg "TY Aq Ydeiz0}0qq) 


LN1IOd 
MOLNVHS LV LYOS SVONN AO ALIS FHL YWAN GSYHAHLVS FWNLSOO NI NYVDSHOW 30 dNOYD 


GE 3SLV1Id 1L4Od35y4 TVANNV GHIHL-ALYOS ADOIONHLA NVOIYAWYV JO NV3A4NNE 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 


a, VIEW OF RUINS OF STONE FORT ON MOHEGAN HILL, LOOK- 
ING NORTH. BOWLDERS FORMING PART OF ORIGINAL 
WALL ARE SHOWN STILL IN PLACE (1921) (NO. 1 ON CHART); 
b, VIEW OF SAME RUINS LOOKING EAST 


The inclosure on the rock outcrop is known in Mohegan tradition as the ‘‘kitchen’’ and 
women's quarters of the old fort 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 34 


a, MOHEGAN CHAPEL ON MOHEGAN HILL, ON SITE 
OF OLD VILLAGE (NO. 2 ON CHART); 6, SCENE AT 
THE “WIGWAM” (1920), OX TEAM BRINGING SUP- 
PLIES; c¢, SCENE AT ERECTION OF THE "WIGWAM" 
IN 1902, SHOWING SKELETON OF THE STRUCTURE, 
CROTCHED POSTS, AND STRINGERS 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 
= ol 


b 


a, VIEW FROM THE TOP OF LANTERN HILL, A LANDMARK IN 
THE PEQUOT COUNTRY OVERLOOKING ONE OF THE SMALL 
LAKES BORDERING THE PEQUOT RESERVATION. THE GIRLS 
IN THE PHOTOGRAPH ARE MOHEGAN; 6, WINTER VIEW 
ACROSS COUNTRY FROM MOHEGAN CHAPEL (NO. 2 ON 
CHART) 


36 
35, 


ee 


APPENDIX 


GEOGRAPHICAL NAMES AND LEGENDS AT MOHEGAN 


{t seems that an account of the life of old Mohegan would hardly 
be complete without some geographical reference to localities which 
Mrs. Fielding referred to in her narrative. To record some of these 
legends at the present time will no doubt preserve them from oblivion, 
because not all, by any means, are even known to the present gene- 
ration of Mohegan. (The numbers heading the paragraphs refer to 
the locations on the chart, pl. 31.) For instance, the very name 
of the Thames River is not known to the Indians, and would have 
been lost were it not for Mrs. Fielding’s mention of it as o°’sid. 
What this term means it is impossible to say. 

Muddy Cove.—There is little to record about the locality, except 
that it had a Mohegan name which did not follow the common rule 
of native place names by passing over directly into New England 
toponymy. Mrs. Fielding, who mentions the place a number of 
times, called it Basa’gwana'ntaksag, “little mud river cove.” It 
is known locally as Muddy Cove. 

No. 1. Uncas Fort (pl. 33, a, 6)—The ancient stone inclosure 
which tops the elevation known as Fort Hill farm is perhaps the 
most imposing example of native ruins in the immediate neighbor- 
hood. The site is marked (No. 1) on the chart. Here is a stone 
inclosure encompassing three sides, consisting of rocks and bowlders, 
plainly visible among the woods. On the north, west, and south 
sides the remains of the stone wall range from 6 to 8 feet across and 
from 1 to 3 feet above the floor of the woods. There are no stones 
on the eastern face, and so there may have been a log stockade 
instead of a wall here. The hill also is steepest on this side, where 
it falls off to the Mohegan Road, now the highway between Norwich 
and New London. On the northeast corner of the main inclosure 
is a smaller inclosure of large, flat slabs laid upon a crown of the 
hard rock. This is remembered by the Mohegan as having been a 
kitchen, or a woman’s quarters, used when the fort was occupied. 
No other details seem to be remembered, so any further reconstruc- 
tion will have to be the result of excavation and inference. Several 
times I have paced off the area, which turns out to be 60 paces on 
the western front and about 38 on the northern and southern. The 
smaller inclosure or kitchen is about 30 feet square. Some of the 
slabs here are in what appears to be their original position (pl. 33). 

253 


254 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


The Mohegan call this Uncas’s Fort. Here the famous chief sup- 
posedly had one of his inland strongholds, enveloped by a high 
stone wall on three sides at least. 

Now the environs of the old fort are destitute of all signs of life, 
though several families of the Mohegan still live almost under the 
shadow of the hill and the trees that crown it. The vireos sing 
there through the long summer days from the oaks, whose trunks, 
a foot thick, rise from the inclosure, and the woodchuck makes his 
burrow beneath the tumble-down of rocks that marks the place, in 
the northeast corner, where the kitchen stood in the days when the 
Mohegan women plied their nourishing industry for those who sought 
refuge in the stockade. The rose-breasted grosbeak is not an un- 
common frequenter of the premises. A ghost still holds forth on 
the steep hillside among the rocks. Some of the Indians, in fact 
most of them, have at one time or another heard the clinking maul 
and wedge of some one splitting stone there on dark nights. 

It is furthermore asserted that persons passing by this place on 
the roadway after dark are likely to perceive stones being thrown 
at them. Some even have felt themselves struck by the missiles. 
An old general Algonkian belief perpetuated. Somewhere, also, in 
the vicinity a murdered Indian is said to have been buried. The 
sound of digging has been fancied to come from the place, even 
within the last few years. 

No. 2. Old Church (pl. 34, a).—The old Mohegan church, erected 
in 1831, was a factor in the conversion of the Mohegans, and has long 
been a landmark in their religious and social history. It stands 
upon the crown of Mohegan Hill, from which some wide and inspir- 
ing views may be had toward every point of the compass. South- 
ward the eye follows down the Thames River to New London and 
Long Island Sound; west over the hills toward Connecticut River, 
or northwest to Wawecus Hill and the Taconnic Range, across which 
the ancient tribe is believed to have migrated, northeast past Nor- 
wich or the old “‘Landin’ Place,” to the hills near the Massachusetts 
line. Eastward is a wide panorama of the old Pequot country 
opening out across country on the east of the Thames. This tract 
shows from Mohegan lower and less hilly except for several rocky 
eminences, one of which, Lantern Hill, rises several hundred feet 
above the horizon (pl. 35, a). Here is a widely known landmark of 
Indian days. From its almost bare summit is an extensive view 
across the birch swamps renowned in the Pequot war of 1636, where 
the natives sought refuge from the vengeance of the Pilgrims. Now, 
almost under the shadow of Lantern Hill, lies their diminutive 
reservation, where the several families of Pequot mixed bloods reside. 

The green in front of the church is still the spiritual center of life 
at Mohegan. Here is enacted annually the festival of the Mohegan 


SPECK] A MOHEGAN-PEQUOT DIARY 255 


women’s society, an ordinary modern church festival now, but one 
with a remote ancestry. The account given of this event 20 years 
ago, which is quoted below, still applies to the procedure, except 
that oak posts are now substituted for the chestnut, the latter trees 
through this whole region having succumbed to the chestnut blight. 

“There is no doubt, though, that the Mohegan, like most of the 
Atlantic coast sedentary tribes, had a ceremony to signalize the 
season of the corn harvest. This ceremony, known widely among 
other tribes as the Green Corn Dance, has a degraded survival in a 
modern September festival. The festival is now simply a sort of 
fair for the benefit of the Indian church. A suitable time is ap- 
pointed by the church women, and the men proceed to erect a large 
wigwam as a shelter. An area adjoining the church, at least 60 feet 
square, is covered by this arbor. Crotched chestnut posts are erected 
in the ground about 10 feet apart, and from one to the other of these 
crosspieces are laid. Quantities of green white-birch saplings have 
been cut and are then strewn over the roof quite thickly. The sides 
are filled and woven in with these also, in such a manner as to make 
a fairly weather-tight enclosure. A portion of the wigwam’s side is 
visible in the background of Plates 34, b, and 36. For some days be- 
fore the festival several men are kept busy pounding up quantities of 
corn for yokeg, which the women and children have roasted. Several 
large mortars are kept exclusively for this purpose, and are the com- 
mon property of the tribe. These are kept in the custody of the 
Tantaquidgeon family residing a hundred yards or so from the church 
grounds. The days of the festival are merely the occasion for a 
general informal gathering of the Indians from far and near, and the 
sale, for the benefit of the church treasury, of such things as they are 
able tomake. Many articles of Indian manufacture already described 
are displayed on the benches in this wigwam, for sale as souvenirs 
and articles of utility; while various dishes of food, ancient and modern, 
are made and sold on the grounds. Some other sort of amusement 
is usually introduced from outside for the three days, and an admission 
price is charged. They also have some one appear in full Indian 
costume as an added attraction. The Mohegan make this annual 
gathering a sort of tribal holiday. The fact that it takes place at 
the height of the corn season, and that corn products, particularly 
yokeg and su’ktac (parched corn powder and corn and bean soup), 
play such an important part in it, are clear indications of the early 
nature of this festival.’’! 

Within the past ten years the ‘‘Wigwam” festival has been con- 
siderably revived by the people, many of them appearing in native 
homemade costumes, as some of the accompanying portraits show. 


lef. Speck, ref. i., pp. 194-195. 


256 TRIBES AND DIALECTS OF CONNECTICUT [BTH. ANN, 43 


No. 8. Devil’s Footprint (pl. 37, b)—Only a few rods in the rear of 
the old church, that is, east of it, is a granite bowlder several feet 
high and about 3 feet across. On its top face is a crevice some 8 
inches deep and as wide as one’s hand. ‘This is said to contain always 
some water. This is the “devil’s footprint.” Tradition says that 
when the devil left this region he leaped from this stone and in so 
doing drove his cloven foot into the stone. His next step, Mrs. 
Fielding used to say, was to Long Island, where, she believed, the 
mate to the impression is to be found somewhere near Montauk, as 
she had heard the Long Island Indians speak of it. The legend is not 
uncommon in other parts of America in the regions of European 
influence and beyond it as well. At Lorette, P. Q., Barbeau describes 
how the Huron have a similar stone, while I have encountered other 
instances in the East. 

Nos. 4, 5,6. The Indian Springs.—At several localities in the 
heart of the Mohegan settlement springs which are known to have 
been used in aboriginal days pour forth from the hillsides. They 
still bear the names of old Indians who at some time had their 
cabins near by. In some places pits are yet noticeable and appear 
as cavities in the fields. The present-day Mohegan call them “muggs” 
holes and store potatoes within them. Every household formerly 
had one. One of these springs (No. 6) is west of the old Uncas Hill 
fort and still pours from two spacious basins. It is known as Twin 
Springs. Another splendidly flowing spring is Uncas’s Spring, in 
a pasture about one-fourth of a mile southeast of the old church 
(No. 4). There is a tradition that the water from Uncas’s Spring 
would ‘make one strong and healthy.’”’ People would travel from 
afar to get it. And still another is No/ni’s Spring (No. 5), about 
one-fourth mile farther to the southeast. Here in the immediate 
surroundings are numerous surface indications of early occupancy. 

No.7. Indian Corn Hills —Lying north of these springs over an 
area of 15 or 20 acres, and again on the north side of Mohegan 
Hill and toward the river, are extensive remains of the Indian corn 
hills. They are indicated on the map by the figures 7, which give 
an approximate location. They appear as small mounds, sometimes 
but not always in alignment, varying from 6 or 8 inches to a foot in 
elevation. Dr. A. I. Hallowell has described and discussed these 
aboriginal corn hills in a short report ? as follows: 

“The corn hills, observed during a few days’ visit to Mohegan last 
August, are in two localities. One of them is an 8 to 10 acre pasture 
on high ground, a few minutes’ walk a little southeast of the Indian 
meetinghouse. The mounds which stud this field are from the point 
of view of order intermediary between those described by Lapham 
and the hills referred to at Assonet neck. (Cf. American Anthro- 


2 American Anthropologist, n. s. vol. 23, No. 2 (1921), p. 233. 


sPxck) A MOHEGAN-PEQUOT DIARY 257 


pologist, July-September, 1920.) They probably resemble quite 
closely those described at Northampton, Mass. 

“In the second locality, which is also pasture but farther toward 
the Thames River, and bordering on wooded land, the hills are quite 
irregularly scattered and few if any can be said to be in rows. It is 
said that mounds also existed in a field close to the first locality 
mentioned, but within a year or two the white man’s plow has entirely 
obliterated all traces of them. 

“Tt is of no little significance that there is an unbroken tradition 
at Mohegan regarding these corn hills. Anyone asked will point 
them out as such.” 

De Forest* also refers to similar corn fields visible in his day, 1852, 
near the village of Thompson, in the extreme northeastern corner of 
Connecticut, in the old Nipmuck country. 

No. 8. Papoose Rock (pl. 37, a).—At a point near the shore of the 
Thames just above the village of Massapeag, which was incidentally 
an old Mohegan site whose name means “big water,” is a ledge 
about 100 feet in height. A jutting ledge halfway down toward the 
river was pointed out by the older people as the scene of the follow- 
ing legend: * 

“There was a Mohegan who went across to Long Island and took 
a wife from one of the tribes there. After some time he tired of her 
and came home. Soon after she had a child. She said to herself, 
‘My child’s father has left me to take care of him. I can not do it 
alone.’ So she made ready for a journey and set out for the Mohe- 
gan country across the Sound to look for her husband. She found 
him at Mohegan and said to him, ‘You must take care of me and 
the child.’ But he paid no attention to her. Then she went down 
to where there was a steep sloping rock, not far from the river. 
Standing on the top of this slope, she took her child in one hand and 
grasped its head with the other. Then she twisted the head and it 
came off, the blood flowing down the rocks. The woman cast the 
head down, and the body she threw farther out. Where the head 
fell there remained a splotch of blood, and where the body struck 
there was left an imprint stained upon the rock in the shape of the 
child. That is the story. The blood is there yet, and it tells of her 
deed when she has gone.” 

No. 9. Shantok or Shantup Point (pls. 32,38, 6).—The name comes 
from an ancient Mohegan family named Shantup which is said to have 
resided there. At this point several historic associations are cen- 
tered. An ancient Mohegan burying ground may still be seen. 
The interments have left their inerasible marks in elongated hollows 
irregularly distributed over several acres. Among them are the 


3 De Forest, History of the Indians of Connecticut, p. 377. 
* Quoted from Speck, ref. i (1909), pp. 186-187. 


258 TRIBES AND DIALECTS OF CONNECTICUT [pTH. ANN. 43 


late burials, where during historic times the Mohegan have been 
laid away and marked, first with granite slabs and last with manu- 
factured stone. The old graves and the new are commingled. The 
older generation of Indians just passed away remembered how bodies 
used to be carried to the cemetery suspended by thongs beneath the 
neck, waist, and heels, toa pole carried on the shoulders of two men. 
This seems to have been the general method of carrying corpses 
reported among most of the central and eastern tribes. 

At the same place, a few rods north and fronting on the river bluff, 
here about 50 feet high, was an ancient shell heap, still conspicuous, 
and composed of oyster and hard and soft shell clams, from a foot 
to 18 inches in depth. The usual shell-heap implements and a few 
potsherds may be found among them. This was, moreover, the site 
of Uncas Fort in 1645, when the Mohegan chief was besieged by 
Pessacus. Several legends are current in connection with the great 
siege, in which the Narragansett might have succeeded in reducing 
the Mohegan if the latter had not been relieved by a supply of food 
brought in by Captain Leffingwell coming from Saybrook. The 
site of the stockade has been marked by a rubble pyramid erected 
by the local Daughters of the American Revolution and appro- 
priately inscribed. 

One of the Mohegan legends is as follows:° 

“When the Narragansett had landed on Shantic Point and had 
taken up their position of siege, it looked to the Mohegan as though 
they were to lose; for the enemy outnumbered them. Now, there 
was one Narragansett who had climbed a certain tree not far off, 
where by means of his elevation he could command an advantageous 
view of the Mohegan behind their palisades. From this perch he 
directed a destructive fire into them, adding insult and raillery to 
his attacks. ‘Are you hungry?’ he would ask in taunting tones. In 
order to remove such an obnoxious adversary from their view the best 
of the Mohegan marksmen engaged in trying to bring him down, 
but without result. His abusiveness increased as their shots failed 
to touch him. Then they concluded that he was a moigi’, ‘witch.’ 
At length a Mohegan who possessed power equal to that of the Narra- 
gansett appeared and ordered the others to desist. Taking a bullet 
from his pouch he swallowed it. Straightway it came out of his 
navel. He swallowed it again and it came out of his navel. Again 
he did it, with the same result. Now he loaded his rifle with the 
charmed ball, and taking aim, fired at the man in the tree. The 
Narragansett dropped out of the branches, dead.” 


5 Quoted from Speck, ref. i (1909), pp. 196-197, 


NVSAHOW WAHL AO LSOW ‘SLNVWd 
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BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 37 


a, VIEW OF LEGENDARY PAPOOSE ROCK AT MOHEGAN NEAR 
THAMES RIVER, LOOKING NORTH (1921) (NO. 8 ON CHART); 
6b, “DEVIL'S FOOTPRINT” IN BOWLDER JUST BACK OF MO- 
HEGAN CHAPEL (1921) (NO. 3 ON CHART) 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 38 


a, SCENE ON MOHEGAN HILL, OLD INDIAN PATH NEAR MO- 
HEGAN CHAPEL (NO. 2 ON CHART); 6, MOHEGAN BURYING 
GROUND AT SHANTOK POINT (NO. 9 ON CHART) 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 39 


MRS. MARY (KILSON) JESSON, SCATTICOOK. 
(TWO VIEWS) 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 40 


a, JESSIE HARRIS, SCATTICOOK; 6, JIM HARRIS AND HIS SONS, 
SCATTICOOK (1903) 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 41 


a, A LANDMARK IN THE OLD NEHANTIC COUNTRY. THE CAVE 
SHELTER NEAR NIANTIC (EAST LYME) WHERE TRADITION 
SAYS THE IROQUOIS BESEIGED THE NEHANTIC. THE BOY 
IN THE ENTRANCE IS A MOHEGAN; 6, THE LANDING PLACE 
ON THE OLD NEHANTIC RESERVATION AT CRESCENT BEACH, 
NEAR EAST LYME, LOOKING NORTH TOWARD WIGWAM 
SITES AND SITE OF INDIAN STOCKADE IN COLONIAL TIMES 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 42 


b 
a, SCENE LOOKING NORTH ON THE HOUSATONIC RIVER FROM 


SCATTICOOK RESERVATION; 6, SCENE IN THE GORGE OF 
THE HOUSATONIC NEAR MILFORD, IN THE OLD SCATTICOOK 


COUNTRY 


SPECK] A MOHEGAN-PEQUOT DIARY 259 


A few days later Colonel Leffingwell, from Saybrook Fort, effected 
an entrance by night, bringing the carcass of a steer to the starving 
Mohegan. The following morning they stuck the quarters up on 
poles and waved them in derision where the enemy could see them 
and know that succor had arrived. Then the relief party on the 
heels of Leffingwell appeared on the river and the Narragansett were 
dispersed. 

No. 10. Sandy Desert—A legend of an encounter with some in- 
vading tribe is associated with a barren sandy zone running westward 
from the river about half a mile toward the Mohegan road. The 
place, which has the appearance of being an outlying extension of 
the coastal plain, is clothed with a growth of pitch pine and other 
sand-barrens vegetation. The legend,® which I recorded some years 
ago, is given: 

“Tt was not such a place as it is now, but fertile and pleasant. 
The tribe was on friendly relations with the Mohegan, but before 
long some disease came among them and killed them off like sheep. 
Ever since that time this valley, where their settlement was, has 
never grown any grass. Their bones are often unearthed.” 

This relation was by James Rogers. The contradiction between 
the two statements regarding the hostile attitude of the strange 
tribe is probably due to an error of memory on his part, for at the 
time he spoke he was a very old Indian. We have examined the 
tract for surface indications, but found nothing more than a few 
scattered stone implements. 

No. 11. Cutchegun Rock.—At this spot on the map is located a 
massive bowlder near Stony Brook, known as Cutchegun Rock, 
reported in several geological records to be the largest detached 
bowlder in New England. Here in colonial times dwelt a Mohegan 
named Caleb Cutchegun, whose home was made in a cavity on the 
under side of the rock. Here, likewise, Mohegan tradition mentions 
a resort of Uncas. On top of the rock he is said to have held his 
council meetings, seated upon a flat stone for a bench, surrounded 
by some seven other flat stones for his councilmen. These stones, 
however, have within a few years been rolled off the crown of the 
rock by vandals. 

No. 12. Paul’s Burying Ground.—At a spot near where the 
figure 12 appears on the map is the evidence of early sepulture. 
Tradition asserts that here in colonial times an Englishman named 
Paul and his daughter were buried. They had become lost and were 
saved by the Indians, who gave them refuge. Later, it is said, 
they died of some contagious discase, which carried off many of the 
Indians themselves. 


6 Quoted from Speck, ref. i (1909), p. 187. 


260 TRIBES AND DIALECTS OF CONNECTICUT [BTH. ANN. 43 


AN ADDENDUM TO MOHEGAN-PEQUOT FOLKLORE 


A considerable period of time has elapsed since any writer has given 
an account of the beliefs of the tribes in the now thickly settled 
Atlantic seaboard. From the score of Indians who still inhabit 
Mohegan I have gotten the following few beliefs and superstitions, 
which somewhat extend our body of knowledge available for com- 
parison with that of neighboring groups. A list and brief discussion 
of folklore and medicines, collected with the aid of Miss Gladys 
Tantaquidgeon, was published in 1915. Since then her efforts have 
continued, and Mr. J. R. Skeesucks (pl. 30, c, d), of the same tribe, 
has contributed, to both of whom I am indebted for additions. 

In one of my other papers! on the Mohegan-Pequot I gave a 
fragment of a song from a story, which I am now able to correct. 
The proper version of this little verse, the only sample of native 
lyrics, is: 

pe’ tikado's gu’gand's 
ka’ngayai ntu’lipo's 

The attempted translation at the time for this was, “My grand- 
father brings it, my turtle carries it.”’* Since this jingle was first 
recorded I have learned that among children the grasshopper was 
called gu'gano's (possibly also ‘“‘your grandfather’). This makes 
a change in the translation, which comes forth more clearly with 
the help of Penobscot verb stems, changing pe'tikado’s to mean ‘‘he 
comes jumping in,” and ke'ngayai to mean ‘‘he goes swiftly” 
(Penobscot kanga'wite=ke'ngayai, substituting y in Mohegan- 
Pequot for 1). So we would have for this a more figurative 
meaning, “Grasshopper (or grandfather) jumps in, my turtle goes 
swiftly by.” 

Perhaps some connection with the myth to which this recitation 
belonged will still be found in the mythology of the Wabanaki, or 
even among the Central Algonkian. 

From one of the earlier accounts * I quote the following narratives 
concerning the forest spirits believed in at Mohegan, to which some 
further information may now be added: 

“Tt seems characteristic of the Algonkian tribes, in particular, to 
believe in numerous varieties of fairies, forest elves, and river elves. 
The Mohegan claim to have believed in the existence of many of 
these in former times, but only one kind is now remembered. 
These are the makia’wisag ‘little people’ (singular meakki's), 


1 Notes on the Mohegan and Niantic Indians. Anthropological Papers of the American Museum of 
Natural History, N. Y., vol. mt (1909), p. 202. 

2 Professor Prince suggested this rendering a number of years ago. He was quite as successful as he was 
with his famous treatment of ‘‘mene mene tekel upharsin.”’ 

3 Speck, ref. i, pp. 201-202. 


SPECK] A MOHEGAN-PEQUOT DIARY 261 


The following short narrative of Mrs. Fielding explains all that is 
known about them: 

“The makia’wisag were dwarfs who lived in the woods. They 
were the ones who made the pictures and scratchings on the rock 
which stood on Fort Hill. (Since blasted out by road makers.) 
The old glass bottles which are plowed out of the ground here and 
there were left by them, as were also the brass kettles found in 
graves. 

“The last of them to be seen around here were some whom Martha 
Uneas told about. It must have been before 1800. She was then a 
child coming down the Yantic River in a canoe with her parents. 
They saw some makia'wisag running along the shore. <A pine forest 
grew near the water, and they could be seen through the trees. Her 
mother saw them and said, ‘ Don’t look at the dwarfs. They will 
point their fingers at you, and then you can not see them.’ She 
turned her head away. There did not seem to be many of them. 

“The dwarfs came to people’s houses, asking for something to eat. 
According to the old Indians, one must always give the dwarfs what 
was wanted; for if they were refused, they would point their fingers 
at one, so that one could not see them, and the dwarfs would 
take whatever they chose. 

“There was an Indian and his wife who lived near here long ago. 
They saw some makia'wisag. It was this way: One stormy night 
there was a rap on their door. When the woman opened the door 
the wind blew very hard. Some one was standing outside, but she 
did not know who it was. When she found out what the person 
wanted, she told her husband that someone wanted her to go and 
take care of a sick woman a long way off. She decided to go, and 
packed up her things to leave. The person was a dwarf, but she 
thought he wasa boy. He led her far away through the storm. After 
a while they reached a small underground house. The dwarf led the 
Indian woman inside, and there lay a dwarf woman ill on a bed of 
skins. The Indian woman then recognized them as makia'wisag. 
She stayed with them some time and cared for the sick one until she 
got well. When she was ready to return home the dwarf gave the 
Indian woman a lot of presents, blindfolded her, and led her back to 
her home. She was very well treated. The Indians often tried to 
find these dwarfs, but they never succeeded. They were never heard 
of afterwards. I believe these were the last. They generally kept 
away from the Indians, but never molested them. People used 
to think that the mounds in this part of the Thames Valley were 
made by the dwarfs.” 

The term makia’wi's is interesting in several connections. Be- 
sides meaning “‘little boy,’ in Stiles’s Pequot vocabulary mucko- 
wheese (ma’kawi's) is given as whippoorwill. There is evidently 


262 TRIBES AND DIALECTS OF CONNECTICUT [BTH. ANN. 43 


an analogy here between the bird and the fairies, one which is carried 
through several Algonkian mythologies. Thus we have in Mohegan 
the lady slipper (Cypripedium) known as “‘whippoorwill’s slipper.” 
It bears the same fanciful name in the Wabanaki dialects, 
wi ‘pula'‘ksans, ‘ whippoorwill’s moccasin,”’ while in the distant New 
Jersey Delaware dialect it was also “whippoorwill’s shoe.” * Tmagi- 
nation is no doubt responsible for the association of the whippoorwill 
and the elves in Mohegan, the name and fancy finally being taken 
by the colonists. The name ma'k'is, “little boy,” is not cognate 
with the corresponding names for elves in other northern Algonkian 
languages, though the fairy-lore is much the same among practically 
all the tribes from Labrador to the Gulf of Mexico. In Wabanaki 
we have wna’game‘s'u (Penobscot), manogama’s (St. Francis Abe- 
naki, which Rasles gives as wanangmeswak, ‘revenants’’), 
wigela’damu'te (Micmac), denoting creatures with attributes very 
similar to those just described. A similar concept is well distributed 
north of the St. Lawrence, bearing the name memegwe’ju among the 
Montagnais and me’'megwe’'s'1 among the northern Ojibwa.® 

Ghosts or wandering spirits (dji'bai) are believed to be round 
about. Besides indulging in many mystifying capers, such as 
appearing suddenly before people at night and making peculiar and 
terrifying noises, they are thought to take vengeance on their enemies 
and help their friends on earth in various ways. It is, however, hard 
to separate the Indian from the European elements in such tales. 

The will-o’-the-wisp is called g'ackatcang. The Indians believe it 
to be caused by spirits who are traveling about with lights. They 
are greatly feared, and are thought to be more numerous at certain 
places and at particular times of the year. We encounter in this 
another common Algonkian concept in the association of the disem- 
bodied soul with the apparition of a spot of light. Here are given 
some short anecdotes: 

“One dark, stormy night a woman was coming down the long hill 
toward Two Bridges, having been up to New London. Looking 
across the swamp to the opposite slope she beheld a light approach- 
ing in her direction. When they drew near to one another the 
woman saw that the light was suspended in the center of a person’s 
stomach as though in a frame. There was no shadow cast, and yet 
the outline of the person could be distinguished as it surrounded 
the light. The woman was badly frightened and ran all the way 
home. 

“Another time Tantaquidgeon was riding home, and when he was 
passing the same swamp two dogs dashed from the bushes, and 
from their mouths they breathed fire. They ran alongside, blowing 


4 Information from Dr. John W. Harshberger, University of Pennsylvania. 
5 Memoir 71, Geological Survey of Canada, Anthropological Series No. 9 (1915), p. 82. 


SPECK] A MOHEGAN-PEQUOT DIARY 263 
flames at the horse’s flanks until he passed the swamp. A white 
horse’s head has been seen lying there, too, but when the person 
approached it it moved farther along, just keeping ahead of him. 
Women who have gone through the bars near the swamp at night 
have felt hands holding onto their skirts, and even herds of pigs 
have dashed out to terrify belated travelers at night. Some Indians 
claim to have felt hands grasping their feet as they went by.” 

Mrs. Fielding was aroused one night by a light that shone from 
the hill above her house, and while she stood watching it from her 
window she saw it ascend the hill to a small heap of rocks, where it 
blazed up high and subsided. Then it moved to another rock and 
blazed high again, subsiding as before in a few moments. She had 
reason to be certain that no one was in the pasture, and the next 
morning she found no evidence of burning about the rocks. The 
thing was repeated a number of times, and she considered herself 
to have been visited by spirits.® 

The will-o’-the-wisp, known as ga’ckatcang, presents a term 
possibly derived from ga’ckatca (Natick, qushkodteau), ‘“‘he crosses 
or passes over (something),’”’ which would give us the plausible mean- 
ing “‘that which passes over.” 

‘“‘Fox fire,’ the phosphorescent glow emanating from damp rotten 
wood, is locally djibai wa’nkcas, “ ghost, or spirit, fox,’’ but beyond 
relating occasions when it has been seen the Indians have little to 
record of its development in folklore. Nevertheless this name has 
been one of the most persistent survivals among the feeble remnants 
of the New England tribes. At Mashpee, the Nauset and Wampanoag 
descendants remember tci’’pai wa’ nkcas, ‘spirit fox,’ as asign of death 
to the beholder, and upon the little reservation at Middleboro, Mass., 
Charlotte Mitchell, a survivor of the Massachusetts, gives tci’’pai 
we'nkeas as ‘‘devil,” all of which bear witness to a widespread belief 
in the East, especially when we encounter a similar belief under the 
name dji' bai’ skwuda’, “ spirit fire,’ among the St. Francis Abenaki, 
whose ancestry embraces bands of refugees from Massachusetts and 
Maine. At Penobscot the corresponding term is dji' bai’ skwude. 


6 Quoted from ref. i, p. 202. 


MOHEGAN MEDICINAL PRACTICES, WEATHER-LORE 
AND SUPERSTITION 


By Guapys TANTAQUIDGEON 


The following list of pharmacopoeia from the Mohegan embraces 
matter published in 1915, which has been largely added to and 
amplified since that time. The material was prepared for a paper 
read before the American Folk-lore Society, Philadelphia, 1926. 

The administration of the remedies here is the same in general 
as among the other eastern Algonkian. The practitioners were 
mostly old women, although sorcerers (moigu’wag) employed herb 
cures in addition to their magical practices. Several magic plants 
are mentioned in Mohegan folklore as having been used by former 
witches. One is “whistling root,” a mysterious plant known to some 
of the shamans, which endowed the finder with supernatural power. 
When placed upon a rock it is said that the root would whistle and 
vanish. Other weeds are spoken of which were so potent in the 
hands of a magician that even the sight of them would frighten away 
the most savage dogs. 

The remedies are termed a’mbask (derivation of a'mbi, ‘“liquid’’). 
There is a taboo against gathering them for medicine during dog 
days. 

Bloodroot (Sanguinaria canadensis) is steeped and used as a 
blood medicine, and it is also regarded as an emetic. 

Ripe wild cherries (Prunus serotina) are put into a bottle and 
allowed to ferment as they are, in their own juice, for about a year, 
when they are thought to become an excellent remedy for dysentery. 
Wild-cherry leaves and boneset steeped together make a tea beneficial 
for colds, ‘to be drunk hot at night, cold at morn.” 

White pine (Pinus strobus) bark is steeped and drunk cold to cure a 
cold. 

Leaves of the wild grape (Vitis labrusca) are bound directly to 
the head for headache. ‘In a few hours they are completely dried 
and crackled by the fever which they absorb.” 

“May weed” (Anthemis cotula) (European) is steeped and the 
liquid drunk cold for fever. 

Sweet fern (Myrica asplenifolia) leaves are steeped and the liquid 
rubbed on the skin to cure the toxic effect of poison ivy. 

“Canker lettuce,’’ shin leaf (Pyrola elliptica), is steeped and the 
liquid used as a gargle for sores or cankers in the mouth. 

Tobacco smoke blown into the ear will stop earache. 

Wild mustard (Brassica nigra) leaves are bound on the skin to 
relieve toothache or headache. 

264 


SPECK] A MOHEGAN-PEQUOT DIARY 265 


The leaves of rattlesnake plantain (/pipactis pubescens) are made 
into a mash to prevent sore mouth in babies. 

Boneset (Eupatorium perfoliatum) tea, as in most parts of the east, 
is drunk for many ailments, colds, fever, and general illness. 

Motherwort (Leonurus cardiaca) (European) is steeped to make a 
tea to be drunk by women for some of their peculiar ills. 

“Bider blow,” flowers of the elder (Sambucus canadensis), is made 
into tea to be given to babies for colic. 

The bark of the elder made into a tea is an excellent purgative; 
when scraped upward from the branch it acts as an emetic, when 
seraped off downward it is a physic. 

Spikenard (Smilacina racemosa) leaves are steeped to make a 
cough medicine. The root is steeped for a medicine to strengthen 
the stomach. 

Pipsissewa (Chimaphila umbellata) is steeped and applied to 
blisters. 

“Fire bush”? (Evonymus atropurpurea), wo'’hu (wahoo), is made 
into a tea to be used as a physic. 

Running blackberry (Rubus hispidus) berries are steeped and 
drunk as a vermifuge. 

Wart weed (sp. ?) exudes a whitish juice which if applied to warts 
will cure them. 

Pennyroyal (Hedeoma pulegioides) is made into a tea and drunk to 
warm the stomach. 

Spearmint (Mentha spicata) made into a tea is good as a worm 
medicine. 

Golden thread (Coptis trifolia) is steeped for use as a mouth wash for 
babies. 

“Peppergrass”’ (Bursa bursa-pastoris) seed pods are made into a 
tea for the general benefit of the stomach. Its pungency is thought 
to kill internal worms. 

Peppermint (Mentha piperita) (European) tea is given to babies 
for worms, and grown people drink it. 

Mullein (Verbascum thapsus) (European) leaves are smoked for 
asthma and sore throat. 

Chestnut (Castanea dentata) leaves are made into a tea to cure 
whooping cough. 

Leaves of spicewood (Benzoin) are chewed or steeped to make a 
tea to cure children of worms. 

“Indian posy” (Anaphalis margaritacea) is stceped and drunk 
for colds. 

Twigs of ‘speckled alder” (Alnus) are steeped and used for bath- 
ing purposes for sprains, bruises, headaches, and backache. 

The berries of “upland sumach”’ make a gargle for sore throat. 
They are also made into a beverage. 

19078°—28 18 


266 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


White oak (Quercus alba) bark is steeped and used as a liniment; 
it is used also for horses. 

Wild rhubarb leaves are steeped to make a nerve medicine. 

Spider webs and puffballs are used to stop bleeding. 

The marrow of an animal’s jawbone is used to draw out splinters and 
to allay inflammation. 

Tansy (Tanacetum vulgare) (European) and yarrow (Achillea mil- 
lefolium) are soaked together in cold water and taken as an appetizer 
and for the stomach. 

Wild indigo (Baptisia tinctoria) root is steeped and used to bathe 
cuts and wounds. 

“Indian tea” (Aster wmbellatus) is steeped from dried leaves and 
used as a beverage. 

Elecampane (Inula helenium) (European) is steeped for lung 
medicine, and also given to horses for colic. 

Leaves of hardhack (Spiraea.tomentosa) are steeped to make medi- 
cine for dysentery. 

Leaves of horse-radish (Roripa amoracia) (European) are prepared 
by removing the midrib; the rest is then bound upon the cheeks for 
toothache. 

Common plantain (Plantago major) leaves are bound over stings, 
burns, bruises, and snake bites to draw out the poison. 

Catnip (Nepeta cataria) (European) tea is given to babies for 
colic. 

Burdock (Arctium minus) (Kuropean), boneset, and motherwort 
are combined into a tea used for colds in the wintertime. 

Hops (Humulus lupulus) are used in making nerve medicine. 
Only the blossoms are used. This brew is very ‘‘quieting.”’ A little 
bag of dried blossoms, heated, is applied in case of toothache or 
earache. 

Elm (Ulmus americana) bark is steeped to make cough and cold 
medicine. 

The root of blueweed (ELchiwm vulgare) (European) is steeped for 
kidney medicine. 

Snakeroot (Aristolochia serpentaria) is pounded into a mash and 
applied to snake bites. 

Dandelion plant (Taraxacum officinale) is steeped for a physic. 

A spring tonic is made by steeping together the following: Wild- 
cherry bark (Prunus serotina), sassafras root (Sassafras sassafras), 
sarsaparilla root (Aralia nudicaulis), sweet-flag root (Acorus calamus), 
ginseng root (Panaxr quinquefolium), burdock leaves, spikenard root 
(Smilacina racemosa), dandelion plant, and blossoms of the white 
daisy (Chrysanthemum leucanthemum), boneset, motherwort, and 
black birch (Betula lenta) bark. 


SPECK] A MOHEGAN-PEQUOT DIARY 267 


For cases of fever caused by taking cold in the winter, the heart 
of onion roasted in the coals of a fire is used. The heart is bound 
on the wrist, hollow of the foot, and sometimes on the chest and back 
in severe cases. It is thought to “draw out” the trouble and reduce 
congestion. A piece of the same inserted in the ear will cure earache. 

Some other interesting empirical cures not employing herbs and 
some associated beliefs are as follows: 

To catch a black snake (Bascanium constrictor) alive and bite on 
him from head to tail will cure toothache and prevent recurrence. 
(Also an Iroquois belief, substituting the green snake (Liopeltis 
vernalis) for the black snake.) 

Fresh cow dung bound upon the face will cure a toothache. 

A black-snake skin worn round the waist next the skin will cure 
rheumatism. 

To relieve chapped lips, rub the finger behind the ear, then over 
the lips. 

Wax from the ear applied to insect stings will allay the irritation. 

To cure hiccough, think of a gray horse. 

Skunk oil, or goose grease, obtained by simply melting the fat, is 
taken internally for colds. 

The fumes of a piece of leather in the fire will help colds. 

At the time of childbirth, if the infant is born with a ‘“‘veil”’ it is 
a sign that it is gifted with supernatural power. 

When children double up their fists and strike at their parents 
they are told that their hands may drop off, or that they may lose 
their fingers. 

The sensation of a hand gripping the shoulder is a sign of approach- 
ing death. 

A cure for rheumatism is, let a quantity of earthworms and ants 
rot together in a bottle and later rub the mass upon the painful part. 

The odor of the effluvium of the skunk is considered strength- 
giving. 

The wild slippery elm grows near Mohegan in a few places. The 
inner bark is kept by some of the Indians and chewed to relieve a 
tight cough. 

Drippings of oil from eelskins are used as a healing ointment. 

Roots of Indian pipe are considered to be as good as quinine for 
colds and pain. A tea is made of them. 

Slices of salt pork bound on the throat will relieve soreness. 

Salt pork is also used to allay pain caused by inflammation. 

The rind of salt pork is rubbed over the body where rash appears 
in cases of measles and chicken pox. 

“Soot tea’ is given to infants to relieve colic. It is prepared by 
pouring boiling water over a small quantity of soot. 


268 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


‘“‘Powder-post”’ is used as a healing powder for infants. It is 
obtained by scraping the powder from the decayed beams and 
rafters in old houses. 

Milk thickened with flour, with a generous sprinkling of black 
pepper added, is an excellent remedy for dysentery. 

Horse-chestnut snuff is used to relieve head colds and catarrhal 
conditions. 

Sufferers from rheumatism should carry a horse-chestnut in their 
pocket. A potato carried in the pocket will ward off rheumatism. 
When the potato dries up it is discarded and replaced by a fresh one. 

For toothache the following poultices are applied: (a) Lye poultice, 
prepared by mixing wood ashes, corn meal or flour and water together 
to form a paste. (b) Flour mixed with rum and sprinkled with pep- 
per. (c) Ginger, cloves, pepper and allspice. 

Mustard poultices are applied to pains in the back, chest or 
stomach. 

A poultice made by mixing snuff and lard together is applied to the 
chest to relieve congestion. 

The blue flag (Iris versicolor) is crushed and mixed with flour and 
used as a poultice to allay pain. (A Montagnais remedy.) 

Sheep excrement mixed with the urine of the youngest child of the 
family was formerly administered in cases of measles. It was thought 
to have been effective in ‘‘driving out” the disease. 

Sounds, the white gristle lying along the backbone of a fish, are 
used for glue. When dried they are also used to settle coffee. 

Pitch from pine, spruce gum, beeswax, sassafras bark and leaves, 
birch and sweet flag were chewed as a pastime. (Also Iroquois.) 

The following plants were made into teas and used as beverages: 
Sassafras, spicewood, wintergreen, Indian tea, sumac cluster, yarrow 
and witch-hazel. (Also Iroquois.) 

April snow is melted and used as an eye wash. 

May snow water is good for the complexion. 

When a girl marries a man who has the same name as her own, her 
bread will cure whooping cough. Bread for this purpose must be 
obtained when the person who made it is out of the room. (Also 
Nanticoke.) 

Saliva is good for sore eyes. 

Urine will cure chapped hands. 

Mutton tallow is applied to cuts and chapped hands. It is also 
rubbed on boots and shoes to make them waterproof. 

To cure hiccoughs, engage the sufferer’s attention suddenly, thus 
causing him to forget the complaint. 

A mash made of ‘‘squaw” or “‘skook”’ (snake) berries is applied to 
relieve sore breasts. 

The leaves of skunk cabbage (Spathyema foetida) are rolled to about 
the size of a pea and chewed as a cure for fits. 


SPECK] A MOHEGAN-PEQUOT DIARY 269 


Balsam buds (/mpatiens biflora) and rum make an ointment which 
is used for burns, cuts, and bruises. (Also Penobscot and Nan- 
ticoke.) 

Dandelion and white daisy wines are beneficial as tonics in the 
spring. : 

Cranberries crushed and mixed with corn meal make a poultice 
which is most effective in case of blood poisoning. 

Spruce gum or pine pitch is used as a poultice for boils and 
abscesses. (Also Penobscot.) 

The juice obtained by crushing leaves of ‘Silver leaf”’ is applied 
in cases of external poisoning. 

A tea made by steeping wild carrot (Daucus carota) blossoms is 
administered to diabetes sufferers. The blossoms must be in full 
bloom when picked for this remedy. 

Yarrow tea (Achillea millefolium) is drunk for the liver and kidneys. 

Wintergreen tea is taken to relieve disorders of the kidneys. 

Prickly ash (Xanthorylum americanum) bark is steeped and used 
as a remedy for heart trouble. A small quantity is taken for three 
consecutive days and then skip three days before resuming the dose. 

Spruce sap is also a remedy for lung trouble. 

A drink made by boiling the plant of the thistle (Circium arvense) 
is taken for consumption. (Also Montagnais.) 

The juice of the small running blackberry (Rubus hispidus) is 
drunk for dysentery. 

Burdock leaves (Arctium minus) bound to the affected parts will 
relieve rheumatism. 

Jack-in-the-pulpit (Arisaema triphyllum) root, “Indian turnip,” is 
steeped and the liquid used as a liniment. It acts as a poison if 
taken internally. 

The root of “Indian turnip” (Arisaema triphyllum) is steeped for 
sore throat. 

Dried pigwéed (sp. ?) tea is taken to relieve hoarseness. 

Onion sirup is taken for colds. Several onions are cut up and 
allowed to simmer over a slow heat. A small quantity of the juice 
is taken from time to time. 

Bark taken from the south side of a maple tree (Acer saccharinum) 
steeped and used as a cough remedy. 

White pine (Pinus strobus) bark also makes an excellent tea which 
is drunk for coughs and colds. 

Fern root soaked in water until it forms a jelly-like substance is 
taken to strengthen the lungs. 

Barberry (Berberis vulgaris) juice and water is administered in case 
of fever. The berries are sometimes boiled in molasses and put into 
crocks. By pouring cold water over a small quantity of this mixture 
a cooling drink is produced. 


ne 
yD 


270 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


Mullein (Verbascum thapsus) (European) leaves steeped in molasses 
make a fine cough remedy. 

A tea made by pouring hot water over a hen’s gizzard which has 
been previously dried is a remedy for indigestion. 

White clover (Trifolium repens) tea is excellent for coughs and colds. 

A tea made by steeping the twigs of the wild plum (Prunus amer- 
icana) is a remedy for asthma. 


WeaTtTHER LORE 


The chirping of the tree frog (Hyla) is a sign of damp weather. 
(Also Powhatan, Rappahannock, and Iroquois.) 

Frogs are not killed lest excessive rain follow. (Also Iroquois.') 

The whistling of the quail, ‘Bob White,’ means “More wet.”’ 

Webs on the grass in the early morning are a sign of intense heat 
at midday. 

The locust also tells of very warm weather. Six weeks from the 
time when the locust is first heard there will be frost. 

If the sky is unusually red at sunrise it will rain before the day 
is over. 

Flocks of wild geese are always carefully observed. When they 
fly north the weather changes and the spring season is ushered in; 
when they fly south winter is fast approaching. If the geese fly low 
and appear to be disturbed it is wise to prepare for a storm; if they 
fly high fair weather will prevail. 

If the smoke from a fire rises during a storm the rain will soon 
cease to fall; if it hovers near the ground in a cloud the weather 
will continue to be unsettled. 

When the foliage is unusually thick and crops are abundant, 
especially wild berries, fruits and nuts, a long, cold winter may be 
expected. 

if chickens pick around the yard while it is raining you may be 
assured that it will continue to rain for sometime. It is also said 
that chickens ‘oil themselves” by picking around their wings and 
backs just before a storm. When a rooster crows during a storm he 
says: ‘‘Going to clear off to-day.” 

Crowing before midnight indicates a change in the weather. 

Crowing on the doorstep brings a visitor. 

If the sun shines when it is raining the devil (dji' bai) is whipping 
his wife. 

If the sun shines when it is snowing the devil (dji'bai) is plucking 
his geese. 

Dandelions blooming late in the season are a sign of an open winter. 


1 Respect for the frog is explained in some general Algonkian beliefs concerned with childbirth as well 
as rain. The topic deserves attention. 


SPECK] A MOHEGAN-PEQUOT DIARY 271 


When the sun casts slanting rays through the clouds it is “‘drawing 
water.’ It will rain the next day. 

When the wind blows the leaves ‘inside out”’ it is going to rain. 

Northern lights (aurora borealis) indicate that cold weather will 
follow. (Also Montagnais and Iroquois.) 

An unusually mild day in winter is called a ‘weather breeder.” 
It is wise to prepare for a storm. 

The phoebe whistles very distinctly just before a severe thunder- 
storm. 

A circle around the moon tells that a storm is approaching. The 
stars within the circle are counted in order to determine when the 
storm is due. 

During the winter months if the moon is partially concealed by a 
hazy atmosphere it is said that “‘the moon is wading through snow.” 

A sun dog is a sign of stormy weather. (Also Wabanaki and 
Montagnais-N askapi.) 

Thick husk on corn is a sign that the winter will be an extremely 
cold one. Thin husk indicates that the season will be mild. (Also 
Troquois.) 

When a hog carries sticks in its mouth it is going to ram. (Also 
Nanticoke and Powhatan.) 

To hear chopping or talking at a greater distance than usual 
indicates that a storm is brewing. (Also Iroquois.) 

During a period of stormy weather, if there appears a patch of 
blue sky large enough to make a pair of men’s trousers, fair weather 
may be expected soon. 

Thunder in the early spring is a sign that winter is over. (Also 
Troquois.) 

Explosions or puffs in a fire, especially when hard wood is being 
burned, are signs of rain. (Also Iroquois.) 

Ice making a loud report means that it will soon thaw. (Also 
Troquois.) 

Three foggy mornings bring rain. 

When you see a mare’s tail or witch’s broom in the sky, high winds 
may be expected. 

A cat running and jumping about also indicates windy weather. 

When a cat spends much time washing its ears and face a storm is 
coming. 

“Mackerel sky” is also a sign of rain. 

Wind from the south brings rain, from the east mild weather, and 
the west wind indicates clearing or prevailing fair weather. 


‘ 


PLANTING LORE 


In connection with the planting of seed, certain rules must be 
observed if one wishes to produce a good crop. Vegetables of the 
climbing variety are planted when the moon is waning. It is believed 


272 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


that the plants will not mature if the seeds are planted when the moon 
is waning. Vegetables grow best on moonlight nights. This applies 
particularly to cucumbers. White beans are planted when the 
chestnut trees are in full bloom. 

Due to Iroquoian influence, the corn, bean, and squash complex 
appears in a very simple form. We find the three vegetables planted 
close together but without the usual ceremonies which are character- 
istic of the Iroquois planting season. When the leaves of the ‘‘shad 
blow” or dogwood tree are the size of a squirrel’s ear it is time to 
plant corn. The seed corn is soaked overnight in warm water and 
is then ready to be planted. In former times the corn was planted 
in hills with an occasional squash seed and rows of beans were planted 
among the hills. To-day the same idea of keeping the three vege- 
tables close together is carried out, but the Iroquois legend of the 
“Three Sisters” is unknown. When the corn silk turns brown, it is 
ripe. At this season, when the green corn is ripening, we hold a 
festival which is said to be a survival of the ancient “green corn 
dance.”” This is the only ceremony in connection with the cultiva- 
tion of corn which has survived among the Mohegan. 


Signs GOVERNING ACTIVITIES 


When the top of the narrow dock turns brown, huckleberries are 
ripe. 

“Shad blow” and dogwood blossoms herald the shad fishing season. 

In the evening, when the whippoorwill calls, it is time for the 
children to go to bed. 

Dig clams in the full of the moon, as they are nearer the surface of 
the flats and are larger. 

Kill hogs and plant corn and beans also in the full of the moon. 


Luck OMENS AND SIGNS 


Spiders are not killed, as they bring good luck. If you find a 
spider on your dress you will soon have a new one. 

Always stop and make a wish if you see a spider weaving its web 
near you. This is a sign of good luck and your wish will be granted. 

The cricket also brings good luck and we are pleased when one finds 
its way into our home and chirps cheerily in some obscure corner. 

A ringing or buzzing sound in the right ear indicates that you will 
soon hear good news; in the left ear, bad news. If your right ear 
burns someone is saying something good about you; the left ear, some- 
thing bad. At night, a ringing sound in either ear brings good news. 

If the sole of the right foot itches you will soon walk on strange 
ground; if the left foot, you will go where you are not wanted. 
If your right eye itches, you will laugh; the left eye, you will weep. 


? According to Waugh, in his study of Iroquois foods, the Iroquois had a special corn medicine in which 
the seed was soaked. 


SPECK} A MOHEGAN-PEQUOT DIARY ihe 


Itching in the palm of the right hand indicates that you will shake 
hands with a stranger; in the left hand, that you will receive a 
present. 

A stone bruise will appear on the hand of a person who kills a toad. 

If you kill a bat—you kill your brother. 

When a screech-owl is heard it is a sign of death in the village. 

A dog howling is also a sign of death. 

If a snake crosses your path it is an evil omen. 

If a bird flies in through an open window and flies out again with- 
out touching the walls or furniture it brings good news. Should it 
seem confused in attempting to find its way out again it brings news 
of the death of a relative. (Also Rappahannock.) 

A bee flying through an open window brings a stranger. 

Some informants say that to see a shooting star indicates that there 
will be a death in the village within a short time. Others say that it is 
good luck to see a shooting star. If you wish on it your wish will 
come true. 

You will have bad luck if you sing at the table. 

If you sing before breakfast you will ery before night. 

If you put your clothing on wrong side out you will have good luck 
if you wear it that way all day. 

If a hen crows it is an evil omen. (Also Nanticoke.) 

Tf you wish on the new moon your wish will be granted. 

To see the new moon over your right shoulder indicates good luck; 
over the left, ill luck. (Also Virginia Powhatan.) 

If a hunter can hang his powder horn on the points of the new 
moon it is called a wet moon. It is full of water and he can not go 
hunting. If the ends point downward the hunter knows that the 
water has all run out and the weather conditions will be more favorable. 

To see the new moon through glass is a sign of disappointments. 

The best time to dig clams is when the moon is full. 

Clipping the ends of the hair when the moon is waning not only 
strengthens the hair but makes it grow more luxuriantly. 

It is believed that births are controlled by the moon’s phases. 
Several informants stated that births usually occur either in the new or 
the full of the moon. (Also Iroquois.) 

If hogs are butchered when the moon is waning the pork will 
shrink. It is customary to butcher when the moon is full. 

Whatever you are doing when you hear the first “‘peep-frogs” 
(Hylas) in the spring, you will continue to do throughout the year. 

If you throw combings out-of-doors you will suffer from frequent 
headaches. (Also Chickahominy.) 

If you burn the bones of animals your bones will ache. 

Never cut the finger nails of a baby. The nails should be bitten 
off until the child is one year old. (Also Virginia Powhatan.) 


274 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


When you pull a child’s tooth, keep it. If thrown out an animal 
might get it and the child would have large, crooked teeth. (Also 
Virginia Powhatan. ) 

If you wish to fill your basket with berries pick a few and throw 
them over your right shoulder for luck before putting any in your 
basket. 

If a fire sputters and cracks when you attempt to add more fuel it 
is a sign that someone thinks ill of you. If you spit in it, that per- 
son’s thoughts will cease to be unkind.’ 

A whistling sound in the fire is a sign of news. 

Spit over a wall or fence before climbing over, for luck. 

When children are heard to sing at their meals their parents silence 
them, through the belief that the father or mother will die. 


DREAMS 


Among the Mohegan there is a belief that dreams are messages 
from their ancestors who are in the spirit world. These spiritual 
advisers appear in dreams to guide and instruct the dreamer. Some- 
times they bear messages of hope and encouragement and on other 
occasions warn one of impending danger or death. If a person has 
the same dream three nights in succession the dream will come true. 
To prevent its recurrence the dreamer must turn the soles of his 
shoes upward before retiring at night. Never tell dreams which 
denote ill luck before breakfast. 

Several informants said that they had recurrent dreams and one 
young woman told the following dream which occurs before or during 
illness of a relative: 

“On Fort Hill, near the ruins of the ancient council seat of Uncas, 
a blazing fire is seen. A huge pot is suspended over the flame. An 
Indian, tall and straight, wrapped in a bright-colored blanket and 
wearing a war bonnet, is stirring the contents of the pot with a long- 
handled wooden paddle. If the boiling substance rises to the top 
and flows over the sides the person who is ill dies. If it does not 
overflow and ceases to boil the person will recover.’’* 

Another informant told a recurrent dream in which a black mon- 
ster with terrible claws and wide spreading wings appears. This is 
a sign that death will claim one of the tribe within a short time. 

Nearly everyone in this group believes that to dream of black 
animals or objects is an evil omen. To dream of negroes is a sign 
of trouble and disappointment in the future. 

During the past summer a Mohegan woman had a dream in which 
the spirit of her mother came and told her to tell the people to con- 


3 The Nanticoke spit three times in a new fire to drive away witches. 
‘ The life token of this nature is current in Wabanaki folk-lore and has interesting possibilities as a topic 
for comparative study in Europe and Asia. 


SPECK] A MOHEGAN-PEQUOT DIARY 275 


tinue with their plans for the annual wigwam festival. This message 
inspired the people and with renewed courage they set to work 
determined to carry out the old custom that it might please the 
spirits of the departed ones. The affair was a great success. 

At the same time, while walking near our burying ground one day, 
I had the good fortune to pick up a perfect stone ax. Upon showing 
it to some of my relatives, several of them remarked that it was the 
spirit of one of my ancestors which led me to the spot where I found 
the ax. They believed it to be a sign of good luck and to encourage 
me in my work. 

Messages from my brother who is in the spirit world are received 
quite frequently, by members of the family, in dreams. 

To dream of snow and ice denotes good luck. Clear, running water 
denotes good luck; muddy water, ill luck. 

To dream of vermin warns one of illness in the family. 

Dreaming of snakes is a sign that you have enemies. If you kill 
the snake you can overcome your enemies. 

Should anyone dream of a snake it is a sign of having an enemy. 
Tf on the next day the dreamer should kill a snake he would be able 
to thwart the evil design. This belief is shared by the Penobscot 
and their relatives in northern New England. 

To see a broom standing near the door on the outside of a house 
indicates that the occupants are not at home or that they do not 
desire to see visitors. 

DIVINATION 


Certain individuals are able to localize water by means of a 
crotched stick of witch-hazel, wild apple or plum. Witch-hazel is 
also used as a divining rod for locating buried treasure. 

It is an old custom at Mohegan for the men to carry a long staff 
when out walking. Years ago, before starting on a hunting trip, a 
man would stand his staff on the ground and let it fall in order to 
determine in which direction to go in pursuit of game. 


At Mohegan there remains still a store of superstition and folk-lore 
covering many aspects of nature as well as human behavior. 

The sayings are current, “‘When it rains and the sun is shining, 
djibai, ‘devil,’ is whipping his wife.”” ‘‘When it snows and the sun 
is shining, dji‘bai, ‘ devil,’ is picking his geese.”’ 

While these are manifestly European in origin, they have pene- 
trated the traditions of several Algonkian tribes. An elaboration of 
the same sayings comes from the St. Francis Abenaki.’ 

Several unclassified notes are: 

The Mohegan used to eat turtles, cooking them as other people do 
crabs, dropping them into a pot of boiling water. 


7 Information from Dr. A. I. Hallowell. 


276 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


Bones of the skeleton of a snake are poisonous and should be buried 
when found, lest some one step on them. 

Small birds are believed by some to ride upon the backs of the 
wild geese. The wide extent of this belief, both in America and 
the Old World, Doctor Speck has treated in an article on Bird-Lore 
of the Northern Indians, Public Lectures of Faculty of University of 
Pennsylvania, 1919-20 (Philadelphia, 1921). 


FOLK TALES 


No explanation, I presume, is needed for the appearance in this 
paper of the few disconnected legends that follow. While they are 
for the most part of purely local bearing, some of them embody 
concepts of folk-lore fitting in with a wider distribution among the 
Algonkian peoples. All of them portray aspects of the native mind, 
adding to our lamentably meager store of information from the 
region. Other Mohegan tales, some of them of greater mytho- 
logical value, were published in articles referred to in the list on 
page 206 of this paper (references c, e, g, i). Miss Tantaquidgeon is 
to be credited with having recorded many of them from her tribesfolk. 

The Mohegan narrators were Mrs. Fielding, James Rogers, Amy 
Cooper (pl. 29, c), and Burrill Fielding (pls. 22, a; 28, d). The 
Poosepatuck tale was related to me (1900) by Mase Bradley; the 
Scatticook tales (1903) by Jim Harris (pl. 40, 5). 


CaprTain Kipp AND THE PIRATES 
MOHEGAN LEGENDS 


Tn the days of Captain Kidd he and other buccaneers used to come 
up the Thames River in their boats and lie to during the periods of 
pursuit. Up there among the Indians they could pass the time pleas- 
antly, and also find secluded regions wherein to bury their booty. 
So the Mohegans have some tales of these visits from the pirates 
which have furnished the motive for many nightly excursions to 
dreamt-of spots where treasure is thought to exist. Until this day 
futile attempts are made to lay hands on some of the gold that is 
said to be buried along the river shores. 

One time two Mohegans, having dreamed of a certain spot where 
Kadd’s money was buried, went down to the river with spades. 
They began their trench, and soon had the good fortune to disclose 
the top of a great iron box with a ring in it. Their surprise was so 
great that one of them said, ‘“‘Here it is!” At that moment a tre- 
mendous black dog appeared at the rim of the pit and growled. At 
the same moment the chest vanished. The men were so terrified 
that they never tried to find the place again. 


SPECK] A MOHEGAN-PEQUOT DIARY 277 

Sometimes the animal, instead of being a black dog, is a pig, and 
it has even been reported as a terrible-looking man with long robes 
and clotted hair. It is explained by the belief that Kidd, when he 
buried his loot, always killed some animal or man and threw him 
into the pit in order that his spirit might guard the spot. 

The following are the instructions that must be observed by 
the treasure seeker, else his search end in disappointment and 
fright. The golden disclosure is only made in dreams, and those 
who are so fortunate as to be visited with one at once engage the 
help of a trusty friend. The treasure must be sought for in the exact 
place indicated by the dream. The searchers must provide them- 
selves with a stake or nail to drive into the box the moment it is 
seen. And, above all, not a word must be spoken until the stake is 
securely fastened, else the whole thing will disappear and the guardian 
spirit be released upon the scene. If the taboos be properly kept, 
success is insured; but unfortunately no one has so far succeeded in 
keeping them and the treasure yet remains untouched. 

A story is told about a family who occupied the house where 
Captain Fitch lately lived. It seems that Captain Kidd and a band of 
his followers stopped at this house once, and the mistress served them 
all with a hearty and bounteous dinner. After they had consumed it 
Captain Kidd arose, and after instructing the hostess to hold out 
her apron, poured gold pieces into it until the strings broke, as a 
reward for her goodness. 


THUNDER FROM THE CLEAR SKY 


Now, there was a time when an Indian man was a preacher here. 
He was Samuel Ashbow. He was a good man, but his wife was not 
a very good woman, being fond of “a’nkapi’” (rum). For many 
years she was thus, and it made poor Ashbow very unhappy. 

Then there came a certain time when something was going to 
happen; when something was going to happen from the sky. The 
Indians were helping a white man build a mill over on Stony Brook, 
and Ashbow used to go and help too. One time he took his wife 
along with him. Ashbow was a good man, but his wife had a bottle 
of ‘e’nkapi’”’ hidden in her dress. She began to drink, and gave 
some to the other men. Ashbow only watched her a while, but soon 
got angry, and taking the bottle from her, threw it on a rock. It 
broke and the rum spilled on the earth. “The wife became furious, 
and a few moments later, while Ashbow was stooping over a stone, 
she picked up a piece of rock and struck him on the forehead. He 
fell down with the blood streaming from him. Then there was a 
sharp clap of thunder from above, and all looked up, only to see a 
clear sky with a patch of cloud overhead only as large as a hand. It 


278 TRIBES AND DIALECTS OF CONNECTICUT (ETH. ANN. 43 


was a sign to Ashbow’s wife, and from that time she never drank 
rum, neither did the other men who heard the thunder. Ashbow 
got well. 
Toe Warter-Ticut BasketT 

An old Indian man wanted some cider. He went to a neighbor’s 
house and was told that he could have as much as he could carry 
in his basket. It was a very cold day. The old man took his 
basket and went down to the brook and dipped the basket in the 
water. Then he took it out and let the water freeze on it. This he 
did many times until there was a thin coating of ice on the basket. 
Then he went back to show it to the man. This time he filled the 
basket with cider and the old man went home. (Collected by 
Gladys Tantaquidgeon, 1925.) 


Prerer Sky CuHancep To a Rock 


SCATTICOOK LEGENDS 


This is the story of Peter Sky. They said that he lived north of 
here. He used to go by a swamp that lay near a road. One dark 
night he and some one else went to town and got some whisky. 
Then they came down that road until they reached the swamp. 
They took their whisky down there and began to drink when they 
had found a nice place to sit on. Soon they fell to quarreling over 
their whisky, and in the fight that followed Pete was killed. The 
other Indian got away and was never heard of again. But the next 
day some people coming by found Pete’s body there and a rock with 
a hole in it close by. That rock was never noticed much by the 
Indians thereafter until one dark and foggy night, when some of 
them went down to the swamp on their way home to drink something 
they had bought. They heard noises from the rock, and one of 
them poured some of the goods into the hole. Immediately there was 
a voice from the rock. It called for more, and they kept on pouring 
whisky in until the voice was the voice of a drunken man. That 
rock will “holler” now on foggy nights if you pour whisky into it. 


Tue Story or Otp CHICKENS 


In the old days the Seatticooks were in the habit of going from 
these mountains down to the salt water at the mouth of the Housa- 
tonic for a few months every year to get their fish and oysters from 
the sound. They had a trail that ran on the west bank of the 
Housatonic until it reached the Cat’s Paw falls near New Milford. 
There it crossed to the east bank, and so on to Long Island Sound. 

The journey from here took two days and one night. There was a 
farm about a third the way down, where the Indians used to camp 
for the night when they came by. A white man had a barn there 
and they would often sleep in that. 


SPECK] A MOHEGAN-PEQUOT DIARY 279 


So one night when an Indian named Chickens stopped there with 
his family, the man who owned the place, hearing the noise they 
made in the barn, called out and asked who was there. Old Chickens 
didn’t hear him, so before long the man came out and opened the 
door a little. ‘Who is that? What’s going on in there? ” he 
shouted. “Oh nothing! nothing! It’s only the Chickens!” said 
Old Chickens in reply. 


Toe Mouawks DercrIveD at THE DeviL’s DEN 
NIANTIC LEGEND 


There was a village of Niantic Indians near Long Island Sound on 
the Niantic River. They gave a tribute each year to the Mohawks, 
who bothered them from the north. On one occasion the Mohawks 
when they appeared found the Niantics ready for them. On the 
west bank of the river they had taken possession of a cave located 
on a southerly spur of the ridge. The cave is now known as the 
Devil’s Den, near the town of Niantic. The narrow fissures in the 
rocks barred effectually the ingress of any large body of men, pro- 
vided there were a few to oppose them. Consequently the Mohawks 
had to content themselves with a siege, in the hope of starving out 
the imprisoned Niantics. But soon from the chambers within a 
noise of pounding was borne to the ears of the besiegers. What 
could it be unless the wily Niantics in their flight to the cave had had 
the forethought to bring their mortars and corn with them, and were 
now pounding their “yokeg.’’ It was even so. Jeer after jeer was 
bestowed upon the besiegers by those within, and not being strong 
enough to force an entrance and destroy them, the Mohawks withdrew 
carrying their ravages to some other region. 


THe SacHEem’s DauGuTER TAKEN BY THE MoHAWKS 
UNCACHOGUE (POOSEPATUCK) LEGEND 


A Poosepatuck village was situated on the Suganeck River near 
the Great South Bay on Long Island. As was their custom, the 
Mohawks appeared one day before the town to gather tribute. 
The Poosepatucks decided to offer resistance, and made the enemy 
aware of it. So it was settled that they should engage in a battle. 
Should the Mohawks win they were to have the handsomest girl in 
the village as prize. Otherwise the Poosepatucks were to remain 
unmolested. The battle that ensued consumed a day. The Poose- 
patucks lost, and the sachem Tobagus’s daughter, as the handsomest 
girl there, was carried away by the victors. 


280 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


PERSONAL NAMES 


In the following lists I have arranged a series of personal names, 
mostly those of men, encountered in going over the historical literature 
on the Mohegan and allied tribes. Since several ethnological situa- 
tions are concerned with personal names, especially such whose tribal 
identity is definitely established, those who have toiled with such ques- 
tions will understand why they are included in my report. Transla- 
tions for a few are attempted, based upon existing material in the dia- 
lects as well as upon knowledge of cognate dialects. Yet it is evident 
that the best attempts in this direction can result in nothing more than 
suggestions. In later times, among the descendants, some of these 
individual and personal names developed into family surnames. 
Synonyms and dates are given, though I have not arranged the 


tedious references to sources, most of which differ for each one. 


Uncas. 
Choy Choy (1755). 
Joy joy. 


Chaw chaw (1741). 


Mazeen. 
Tantaquidgeon. 
Cockaquid (1755). 
Quaquid. 


Quaquaquid (1787). 


Aucom. 

Wequit (1755). 

Wequat. 

Cochegan. 

Wamponneage. 
oe (1755). 

Hoscutt. 


| 
ees 
| 


Nonsuch. 
Waukeet. 


Wequashcook. 
Momojoshuck. 


MOHEGAN 


Cheepunt. 
Pegetowon. 

{ Tecommowas. 

| Tee-comme-waws. 
Nannepoon. 
Uppuckquiantup (1786). 

eee 
Jackeag (1755). 
Muhdommon (1755). 
Skeezucks. ! 
Ashpo. 

| Ashbow. 
Wyyogs. 
Bohema. 

lee (1848). 
Tuhamen (1674).? 
Sunseeto. 


WESTERN NEHANTIC 


a 
Occuish. 


Sobuck. 
EASTERN NEHANTIC 


{ Ninigret. 
| Niniglet. 


Weebax. 

eecaee (1726). 
Shantup. 
Etow. 
Chapeto (1669). 
Ananpau (1669). 
Woncohus (1669). 
Oweneco. 
Mamohet (1715). 
Wambawaug (1741). 
Py (1741). 
Wanuho. 
Nowequa. 
Manghauhwont (1714). 
Manahawn (Johnson) 

(1723). 

Brushell (Brushill). 


Aganemo (1637). 


| Awasequin (1645). 
Aumsaaquen. 


1 This is a family name at Mohegan, derived from a member of the Brotherton band two generations 
The name is first mentioned in Drake’s History of King Philip’s 


ago. Its meaning is “Little Eyes.” 
War (1675-76) (Exeter (1834), p. 99). 


of the Saconnet Indians. 


Little Eyes was one of the counsellors of Awashonks, the ‘‘Queen’’ 
In 1675 he tried to slay Captain Church. Later he was captured by Church, 
and treated kindly (Drake, p. 104). 


2 W. De Loss Love, Samson Occum, and the Christian Indians of New England, 1899, p. 361, gives this 
as a Narragansett name (1746). This name is possibly significant as an evidence of the migration of peoples 
from southern New England in the eighteenth century to the St. Francis Abenakiin Canada. The family 
name Tahamont occurs among the latter. 


SPECK] A MOHEGAN-PEQUOT DIARY 281 


PEQUOT 
Cujep (1638). Mausaumpous. Meazen (1832). 
Poquiantup. Pamatesick (1638). Tassaquanot. 
Cocheat. Weaugonhick. Obechiquod. 
Wyokes (1750). Mononotto. Wampushet. 
Wyyogs. Monowattuck. Wopigwooit. 
Wauby. Kiswas. Wequash (1634), 
Nausipouck (1638). Cassasinamon. “Swan.” 3 
Wincumbone (1637). Momoho. Tumsquash (1655). 
Puttuquppuunck (1637). Catapazet. Metumpawett. 
Pupompogs. Cushamequin (1692). Yowwematero. 
Sassacus. | Scattup. J Kiness. 
Kithansh. Seadob (1694). | Kindness (1788). 
Nanasquionwut. Shantup (1820) (1848). Poquoiam. 


REMARKS ON GRAMMATICAL MATERIAL 


Occasional comments on Mohegan-Pequot grammar have been 
undertaken by Professor Prince and Doctor Michelson. The ac- 
companying material permits some additional deductions to be made 
on points of structure, especially covering those emphasized by Doctor 
Michelson as somewhat determining features in the dialectic group 
to which Mohegan-Pequot belongs, namely, the imperative -c and 
inanimate plural -te, -c, and the absence of 1. I have attempted, 
consequently, in the following section to bring together some prom- 
inent illustrations of his points. It is evident from the recent 
material that Mohegan-Pequot fits the classification with Massa- 
chusetts-Narragansett he ascribes to it in his second paper‘ after 
he had cautiously alluded to such a probability in his first study. 
This warrants us, then, on the Algonkian dialectic chart he made, to 
extend the color representing Massachusetts-Narragansett over the 
uncolored Mohegan-Pequot area, though I should like to repeat what 
was meant to be sufficiently expressed in the introduction to this paper 
(pp. 214-215), that Mohegan-Pequot, while conforming to the charac- 
teristics of the larger (Massachusetts-Narragansett) grouping in its 
general characteristics, is more divergent from both than they are 
from each other, and peculiar to itself in some respects, on at least 
two phonetic points, y for n, and prominence of sonants in Mohegan- 
Pequot, a tendency toward nasalization before certain consonants 
(Moh.-Peq. gapa'nc, Nat. kuppash) and in some lexical and gram- 
matical minor details (Moh.-Peq. locative -k and -g for Mass.- 
Narr. -é). 

The analytic character of Mohegan is highly pronounced when 
compared in syntax with other eastern Algonkian languages. It is 


3 The authority for this translation is found in S. G. Drake, Book of the Indians, Boston (1837), Vol. II, 
p. 102. It is a most interesting and instructive term, as may be seen. The equivalent in St. Francis Abe- 
naki is wigudta (J. Laurent, Abenakis and English Dialogues, Quebec, 1884, p. 38), which not only cor- 
roborates the meaning but gives a reason for supposing Pequot -c(sh) = Wabanaki -t. 

4T. Michelson, Int. Journ. Amer. Linguistics, Vol. I, No. 1, 1917. 


19078°—28 19 


282 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANNI 43 


difficult to decide whether this condition is genuine or whether it is 
due to the broken condition of Mrs. Fielding’s idiom. Her verbal 
auxiliaries (potential, negative, temporal) have more the nature of 
separate words than they do in the related eastern tongues. Her 
verbs are extremely noncomplicated. 

In the following illustrations cognates with Massachusetts, Nar- 
ragansett, and in some instances with other adjacent dialects, are 
added in parentheses when such are considered enlightening. The 
original spelling given in the sources is retained in the forms quoted. 
Most important would be a comparison with Mahican, which will be 
possible later when Doctor Michelson has published his texts and 
vocabularies. Some Mahican vocabularies of the eighteenth cen- 
tury are also available among the collections of manuscripts in the 
library of the American Philosophical Society. 

Reverting to the mention of some of the morphological peculiarities 
which characterize the dialect, one of the interesting phonetic prop- 
erties, and perhaps the most distinctive, is the y substitution, in 
Mohegan-Pequot, for /, n, and sometimes r in neighboring dialects. 
A few illustrations may be offered: 


. | Massachusetts (Natick)- Wabanaki 
English Mohegan-Pequot | Narragansett (St. Francis) 
| 
, : at ase *. 
We (inclusive) ----- Pky Aes lhe | kenaywuns 2-222 > 24 ki'lu’na (Pen.). 
Good#22-2 Ef Eesuee Witpanss5, Sab 28 wunnegen-_-___--- uli’gon. 
Spoons *ses2ee" aee | giya’m’an____.---| kena’m, kuna’m, 
kunna’m. 
LByeeiWol eo ya’ catwang_------- nashauonk-------- nasawoga’n. 
Parched corn flotr_| yo’kiig_.-_--.--_- nokik« === see = 
evs strong———= ===2! TONS Kas ee er meniki2 == == moli’’kigu. 
5 
Yesterday___------ Wawa eyicey giles Seen wunnunkwi_-_-~--- wla’ngwe. 
Hejgives2222-¢ se Miya Sst Ioelae ee Soa eases mi’‘lau. 
Hines S25 = Berea WaWA WAG Bae oe ae pgs eg ee 
Ti Nooksicleary nices|\awisyion fwad ee | ae ee eee ee | uli’ ‘nangwat. 
? © | 
Rain. == 2esee ee ZUVCOVaANe = eee =| SOkAN OD ssa == | zo’glan. 
Roneiess= === SVL VOX 1 ee ae ene evens seen wi la‘lo. 
Heithinks. 522 2148 (a) yewteml = £2) anantamls2- 2252 — | —la’Idamen. 
ithinkses2 2 eee nataiya’tam _-_ ~~~ | nuttenantamun____| ndela’Idaman. 
Hejworkss = 22 eee= Pio AVAL = = ae | anakausu --------- alo’ kazu. 
Helgiviess== se aa= rman eto) (rant rat——)) || ap ee | mil —. 
Hen: = ees IOC see a a eat eM Ons he ee | 
a4 | | . 
Sores eee SURW ag Oc eee ee | ee ee siwaldamen, re- 
| pent. 
5 oa || nepanna (Narr.)_- - 
Hiv ne an ae vale) of: WA een es Ue E ‘ : ) 
| napanna Wat) a 
Here, there-_------ yudar’,nivdal’ -=--=|{--cs-—=2---5—-— >= | yuda’li, ni‘da’li. 
He wishes it______-_ tea ntams. ee | ahechewontam _____ (Pen.) etewe’ld- 
| | amon. 


SPECK] A MOHEGAN-PEQUOT DIARY 283 


The substitution of y for r and ¢ is also shown by the treatment. 
of English loan words. 


Tateeeene- = yats. broomesss==.=— bityu’m. 
blanket--—--~-~ = biya’ngat. Tigo ty ee ee bi‘yaita. 
plates ==s--<=4 bivyo’ ti’. breakfast______ bityo’djapas. 


From Mrs. Fielding’s verbal forms, which are by no means com- 
plete, a tabulation of pronominal elements is as follows: 


Mouercan-Prquot PRONOMINAL TABLES 


Indicative mood, personal prefixes and terminations of the verb; as exhibited in the 
extant material 


Singular I thou, you 
Iminansitiye= a eee Nowe lie ee | ga- 
1G ee Boe ae a Se ee eed SO ey AL Eee Se barre ee ga=ni'® 
Wewexclusivemrctas 2s 2 Ree ee ee es es ae 
Usain CLUSI coe Serene es ee ne es | ee ee See eee | 
ANS = 53 See ee ee en S| ee See ee 
NAOT a eee ne ene creme ee (ee ee ae eee are 
? Oe ane fe or Re 
shinee a = See, ee eer | Ve owe 
[SACO Wee ene | 
Behera (UTI a be) ee ee | ee ees | 
Them, it (inanimate) ---._------ Co ee | 
| | 
Plural he (animate) | it (inanimate) they (animate) | they (inanimate) 
ied |-O nazar =VOu yl) === Oi eee ae | 
Intransitive__-..._.__- -¢ (sh) 
ont ae oe a -wak, -wag__|| 
Mees Beeston 2 2 2h WO O11) Oem Rone bas ers Seen |e eee 
Usvexclusives=2— == 5" | es | ae ee | ee ae 
WSN GU Sly comers ann | meee es Sytem | Pee oe eee ame 
AU everr = Sok ee eee Se Se eae Fare See || Cones Sor apy em BoP ee Se ee 
(0) bE ee eee Ba-On gests | fase |e ee 
; wo=0Wwa----| 
Hime soe eae | WPA (2 ot ni ME! 
Po aa ee | 
Them (animate)_______ WOOP a aes |e oe WO-Wag ___ 
; : WO CL pees 
It (inanimate) __--____- a | Poot Su8 Saks wo=nau-- _- 
Them (inanimate) —____ WO=QCi2eaae|-ssaoeseseos|Lcessnesecese 
J ' 


A short list of Mohegan stems and morphological elements, with 


examples of their use from the texts and previously published lexical 
material, will prove serviceable for purposes of comparison. 

-wang denotes the abstract noun. It is usually used with verbs 
in the third personal form (a). In another sense it does service as 
a verbal noun termination, ‘‘that which is so and so,” or ‘that. 
which does so and so” (b); and then passes over into an instru- 


284 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


mental ending which is normally -ig. (c). (Mass.-Narr. (a, b) 
-waonk, -d0onk; Wabanaki (a, b), -wangan, (c) -igan.) 


(a) gamu’duwang_-------- theft. 
mol ke wan oe eee strength. 
Wi Zowal ges e ae name. 
Vel CA Wiel) Cae breath. 
Mite wwe) ee ee food. 
natai’namang--------- my help. 
yao’'tamwang-_____----- thought. 
lavdesuwan tees oe e= reading. 
wu’skasuwang- ------- writing. 
wi'ya’mowang- ------- health. 
(b)) ga’ ckatcang-=-==2=--~— ‘that which passes over’; a supernatural mani- 
festation resembling the ‘‘will-o’-the-wisp.” 
Dontiwndwange= = =e = knife. 
dadkwal) Ste ee corn mortar. 
kwoldian gis = sea ea= throat. 
(c), bal ckispe se = 222s aes gun (‘that which explodes’’). 
bumbatceeeeae= === binding strip on a basket (“runner’’ (?)). 
gw msn fee pestle (‘long stone implement”’). 
WILLS] Wilt 2 a book (‘‘written’’). 


-d functions apparently as a participial ending. (Mass.-Narr. 


-d, -t, Wabanaki, -t.) 


WA Cly cut 0; ee having; when they have. 
Skemodis as = aaa an aa finding; when he finds. 

Wiy amr amMod es] === ——=s=— feeling well; when one feels well. 
deipkaudl-eat ose bes sue it being night; when it is night. 
Sure corn Ue ee being good; anything good. 

Mo, pudweesu ae oes eee = dying; when they die. 

ail wad wee ee oe ee == being; things are so and so. 

LiwaGte fee ee vole ose saying; as he says. 

mi ibcuds ee ae es eating; thing to be eaten. 
Mot cka wade == = ene = looking for him; when you look for him. 
bizyund 5 eee eee coming; when he comes here. 
Doidamades=s=== === a= hearing; when one hears it. 

WOU OGe = a> = Set abeermbr rey ee knowing; when we know. 

SD LON e <2 = eee ee ee staying; place where he is staying. 
WUStOGL =< See = See making it. 
yagwane’ngwad_______---- looking as though; appearing as. 
Wis Von Swag. == es === looking well; favorable. 

zu’ ganangwad __---------- looking like rain. 

wi yonangwad_____-_---_- looking like favorable weather. 
gitizakod! = 222 2.22256 __.. daytime; it being day. 

guspkwad. 2) = 25-22 soo cloudy day; it being a shut-in day. 
sheaynami:des. == ee excessive eating; a proper name of the Mohegan- 


Pequot trickster in mythology. 


SPECK] A MOHEGAN-PEQUOT DIARY 285 


-ian, -iwn, -ian,) subjunctive, pronominal termination, used evi- 
-yan, -yun, -yan dently for first and second personal forms. 


tekwa/dican. ===. ---222 when drunk; literally, ‘““‘when hit” (takwa’).! 
wombu’nsi‘yan_________-- if I live in the morning. 

ROSA DANS = = eee eee if you are tired. 

Masa PULA eee when you will die; if you should die. 

da’bi gami*’teiyan_-_-___--- can you eat it? 

madama’moyan________--- when I do not feel well. 

Vomdoytines === === when I am hungry. 

WOLOM See eee ee ee es as (he) can know. 
nugataiye’na___-_-------- how may you be? a formal salutation. 


There are a number of verbal forms showing a -mo element, which 
can not well be explained from this material itself. 


Vr SUC OPTI G5 ee ee ee growing; are plenty; abound. 
batkeamo n= === == =n it broke away (referring to rain clouds). 
MISS VAeKOM Ones ae ee that is ever so. 

Mayda mOns ere I was hungry; I kept getting hungry. 
yomdamose= = tsa= 2 asa being hungry. 

WinyaumeMOn—==—- anon feeling (feels) well. 

DistiCO°M Osea eae ene coming; comes. 

Owinksumossee a= ae oe he whistles; whistling. 


Mp ending. (Mass.-Narr. -(a)e ((a) sh); Wabanaki 


-C, no correspondent; Mahican -n.) 
Papa Cee ee close it; shut (the door) 
LOW CLS te ae ee Oe go out. 
atau se eee ee get up. 
biggyianc?-Se ss ae seees | 
biiyacteee ee ene fp come 
Gyo dewitss2= === ee hurry up. 
Madan sass. soe eee ae sit down. 
awa gilt Cs run. 

Pagane Se = ae aa eee, put it down. 
OL a boY jo ee Se ee place it. 

SN aCe eee a ee sit down. 
katwick c= 362 ae he go to sleep. 
Te Cae a ae ee en say it. 

hei 

ee WOMG CMe Saas EHS oe | wash (yourself). 
gichitect=.--=-— 2 J 

odancee aes ee ee take off. 
sisnancG_s 2 Sane ele hs carry it. 
Gyjunyaity. cca ee warm yourself. 
ASC Oc Cee = ees ee ee look at it. 
MOO ClG 0 Cease go after; go seek. 
kewanbGuam Cee == a taste it. 

Bap wi Cee eee. oa come in. 

yundja names === == /=-- = open it. 
Makan Cas See a pick it. 


1 An interesting correspondence is Penobscot, taga’m@zi, literally “hit yourself,’ which means ‘‘take a 
drink.” 


286 TRIBES AND DIALECTS OF CONNECTICUT [ETH. ANN. 43 


(a) desiderative, (b) intensive prefix denoting good, 
favorable. ((b) =Mass.-Narr. wuni-; Wab. uli-; (a) 
Moh.-Peq. wi'’gi-—=Wab. wi'qi.) 


Wir tales som. aoe eee it is good. 

WIPO sete Le ee he is good. 
Wwivtkteu,s 22 228s i he is handsome. 
WidktomesceWe 522 eee he loves. 

Wi gina) wes eee see I like to see him. 
Wan oitagacrn ee I wish to hit him. 
Wiig antes <2 ees it is light. 

Wis yarvmos = eee ee ee to feel well. 

Win Vanan Swed eee ae it looks clear. 
RWIS ECU acres ee ee ee he laughs. 

Wile aba Cse ae = ae eee well cooked. 
Wiksabaigadss == aaa sweating. 
WichmuUn als ees eee ee it is true, indeed. 
Wirt wOusaneee aes ae ee good day (salutation). 


-ac, -c, inanimate plural suffix. (Mass.-Narr. -sh, Wab. -al.) 


gi Zakade: = ee see se == see days. 

meakasancehs sos tee feet moccasins. 

Skane Sees % ase ees SS bones. 

riiinilolyQn = Sa se Ls ___. baskets. 

Kandiic esas eee eee legs. 
Padsignceees—=sssoa See arms 

WiGyiicMeehse = Ass aa hands. 

Wolmancs see sees eggs 

mis ’71s7oN CMe a ae a twos 

SANCEUS* a3 ee ee esses stones. 

Vill Cees Se sae eee. these (inanimate). 
WE VAG. == a eee things. 
Witco;Rwance—- = =a hairy. 

madwie fabae ss ae (things) not cooked. 


-ag, -nag, animate plural suffix. 


PaUsane lee ee cows. 
gitttesag ey fea eee is cattle. 
djintsag=ss=-— eee = birds. 
MOK Capsa sae ee hens. 
ivnapessa = eee eee ee men. 
MohiMksisna gas Mohegans. 


-san.(i) denotes prostrate position. (Mass.-Narr. -sin; Wab. 
-3s'in. 


nizame’ksen______________ T lie down. 
MISO/SaD = ee T am tired. 
Gavksanst=. == Serer to fall down. 
backaco/san__________-_-_- to fall down. 


be’ckgzi'ti'd’’san_________- (Nehantic) to fall down. 


SPECK] A MOHEGAN-PEQUOT DIARY 287 


-77, an element which terminates independent forms, verbal aux- 
iliaries, adverbs, and adjectives. It functions as an inanimate pro- 
nominal form. (Similar in the neighboring and in the Wabanaki 
dialects.) 


teamMteis. ->= == eee must; it is necessary. 
SU4mi+ 22 2 ee eee = because. 

Oca mi. See eee too much; it is excessive. 
Kol djl se eee eee already; it has become. 
Waldjl? ee eee ed so that; in order that. 
Osi bien n= cans beyable: 

bapki eos es cease perhaps; maybe. 
MstOgn eee always. 

CONE ee ee so much. (French tant.) 
CCIW es aoe eee = a ee nearly. 

Rataiwirees= oo eee eS about to; going to; will. 
Gites eo. 2 - eo se eS has; finished. 

MNO Wie aS eS going to; motion toward. 
Matanwireee soe see eee S much; very. 

WiUUbel sss S22 See from. 

nds 1eee a ee then; conjunction. 

Mid aie hoe a See there; then 

VWudaiia== 8 ees eee oe here; now. 

Goda se 8. ete ee where. 

Mantel nea ee eee it is big. 

Maite eee ee eee as {it is] bad. 

djaitcii = aes ere mo eae half; partly. 


dja-, tca- | intensive element with a derogative sense. (Mass. 


tce- *} chah; Wab. -dja- (-dje-), objurgative.) 
Meaimamitd === glutton; excessive eater. (The Mohegan-Pequot 
mythological trickster.) 
tee/nambai’ckudu___------ he is very bad; no good! 
waikadja’mank_______-_-- oh, my gracious! (Exclamation of sudden sur- 
prise.) 


wa’ kedjana*k____._______- (Nehantic) pshaw! Corresponds to the preceding. 


Fs 


> ot ee 


= + eee FS 


liane Ged. ee a> tee ; 
taal @ i, vo a) omit aa eee eer LG 
pein “ue Lunt ad di} (Saal nanan na Mga 


Sriilre Sule  -Uittey {Met ee 


BMY” seme ovliegowstire driw Jaxnsld avisasial hai 7 
~ Coveting [lit (she) with le sania 
baie jemelolt, 97) ovine oot aesivip ....-~ ae 
low (sepadede) lavtprtodiye 
: a ewan otunt apere'gh ed co Ss - abuso 
«yp? ore h hare be Prd lates tlh ; er. ee eed Apa nee 
font 


ery it OY Mtr vege) bine (alteeiish) .—...<---ahelsibaaee 


vag Wass VeN : We, 


PICURIS CHILDREN’S STORIES 
WITH TEXTS AND SONGS 


BY 


J. P. HARRINGTON and HELEN H. ROBERTS 


_PALAOTS 2a aaah Zinta io 
eOviNe GAA CTKAT HYW . a. | 


Ad 


_ re . 
STANHOM PHO ine LOTOVIARAI AOL 5S 


CONTENTS 


Iintrodirehioneees a= ae Sete coe ee ee ee 
Children’s stories: 


MaopietailliBoy, and his! wife—-— ------._ 922 =. 2 
Sengerepove’éna Fights with the Sun________-__----_-- 
The Old Giant steals Sengerepove’éna’s wife__________- 
The Old Giantess and the Brother and Sister Fawns____ 


IAG bDabyaisestolenlbyean Owless ss oss sees == eee eee 
The Sphynx Moth and the Old Coyote______-_-------- 
Koyowixolapaneretches fires. == == ee 
The Turkeys and the great flood _---------------=---- 
ihevoricinofithe:scalpyhousees 2 229s = ee) eee 
‘hessunkenvestuiam were se cae oe ee aes Seer eae eee eee 
The Old Coyote Woman and the Crow visit each other_- 
The Old Coyote Woman, Jackrabbit, and Bluejay grind 

LOC ete Ls eee eee ee ee ee ee ee 
The Old Coyote and the three gourds____--_---------- 
The Cricketjandithe Coyote:__-_-------.=-_-=25---=--- 


Folkways: 


No. 
No. 


Bi cth Customs sae ee eae ere nee see cee aes a ee 
Dea thecusto ms es eae eee oe ee 
hokenstoi Gea theese pes os oe ee Re ee 
PACMISIN Ter plretedenO terms ae ee a a ee 
uimbin pethewnorsesemee aa = snes = eer ee 
Ra thlesn ales ase meee ene epee yer ee ae 


LIST OF SONGS 


ine lravelinossongiof the Mliges= ==) sss sees= anes es 
De leoviersOne Ol athon hl ieeeemene =e oe eee ers oe ne 
3. Song of the Elf as he is packed along__________-___ 
AmSonrwotethedulivin ther tires. =. eee ee eee 


Page 


293. 


296 
312 
322 
330 
338 
342 
348 
350 
354 
354 
358 
360 
362 
364 
370 
370 
372 
374 


376 
380 
382 


388 
388 
392 
392 
394 
394 
396 
396 


303 
307 
341 
343 


292 


No. 
No. 


No. 
No. 
No. 


No. 
No. 


oF 
10. The Bluejay’s grinding song 
11. Deer summoning song 


ILLUSTRATIONS 


. Song of the two Dove Maiden Sisters as they become 


Stas ios sok Bek 2 do Se 


. Song of the wizards as Koyowixelapan enters their 


estufa 


. Crying song of the grandmother as she seeks 


Koyowixelapan 


. Song of the wizards as they make Koyowixetapan 


an. old .woman= Aue 4h: {yi aiilent ott sr ora 
The Jackrabbit’s grinding song 


Analysis of Picuris songs, by Helen H. Roberts__--___-__---- 


Puate 43. General view of Piwweltha (Picuris) 


ILLUSTRATIONS 


Puatr 44. The contest between Sengerepove’éna and the 


KicurE Os he seicuriss phone mises = see eee 


FORTY-THIRD ANNUAL REPORT PLATE 43 


BUREAU OF AMERICAN ETHNOLOGY 


GENERAL VIEW OF PIWWELTHA (PICUR 


1S) 


ie 


PICURIS CHILDREN’S STORIES, WITH TEXTS 
AND SONGS 


By Joun P. Harrineton 


INTRODUCTION 


Among the Indians of the little Tiwa village of Picurfs,! which lies 
hidden among the mountains of northern New Mexico, the Earth is 
believed to sleep for about a month at the time of the winter solstice; 
that is the period for telling ancient myths. Some of the prettiest 
of these myths constitute the bulk of the present volume of texts. 
They are dictated by Rosendo Vargas ? just as he heard them told 
by his grandfather and others within the adobe walls of the home 
village when a boy ‘‘while the Earth was sleeping.”” They have 
all the savor of the New Mexican mountains and well illustrate the 
versatility of the language, which is capable of expressing the most 
intricate and poetic thought. 

Characters which figure largely in the myths are the members of 
the family of cannibalistic Giants, the Elf (a youthful dwarf who has 
the strength of a man and goes about clad only in a breechclout), 
Fish Maiden, Sengerepove’éna (the Tewa hunter-adventurer), Shell 
Hat, the Sun, the Moon, the Morning Star, the Corn Maidens of 
the cardinal colors, the Butterflies of the cardinal colors, Magpietail 
Boy, Old Beaver, Old Wolf, Old Coyote, Old Coyote Woman, the 
brother and sister Fawns, the Dove Maidens, Big Nostril, the Snakes, 
and several others. Most of the stories end with a good moral 
teaching or some explanation of nature, and then ‘‘You have a 
tail”? “—which means that it is your turn to tell a story. The songs 
which accompany the myths, charmingly rendered by Mr. Vargas, 
constitute one of the most pleasing features of the collection and 
have been transcribed by Miss Helen H. Roberts. 

The dialect of Picuris and the markedly divergent Taos dialect 
make up the Northern Tiwa as contrasted with the Southern Tiwa 
or Isletefo. For further information on the classification of the 
Tanoan languages see my ‘Introductory Paper on the Tiwa 
Language, Dialect of Taos, New Mexico,” in American Anthropol- 
ogist, n. s., vol. 12, pp. 11-48, 1910. 


1 Native form Piwweltha; for a view of the pueblo see Plate 43. 

* Indian name Phithoxomene (shortened familiarly to Thoxon), 
Feather-bunch Flying (phi- from phi’ine, feather-bunch, Spanish 
plumero; thexomene, that which flies or floats along in the air, from 
thexome-, to fly along, -ne, agentive). 

3 See footnote, p. 312. 

293 


294 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


At the end of the volume a number of nonmythological textlets 
dealing with folkways and an Our Father version, all from the same 
informant, have been added. The texts were originally prepared 
with interlinear translation, but this has been omitted because of the 
cost of printing, although I believe that the including of interlinear 


Fic. 9.—The Picuris phonems 


translation best subserves the purpose for which such texts are 
published. 

Grateful acknowledgment is due especially to Dr. J. Walter Fewkes, 
Chief of the Bureau of American Ethnology, for his sympathetic 
support of these studies. The warmest thanks are also given to 
Rosendo Vargas, the narrator, and Miss Helen H. Roberts, who 
transcribed the songs with painstaking accuracy. 


Tn ee i 
; Wil sib | 

pare _— a 7) Sm 

iG, ive! te ole oe wk: Pe 

- i we _ nial ate Aisa 


£ Lipo neti: manny 

ang eri) soya ‘ wy ergot ht 

est Tipibalh are: apnea rane: 

= ath ie 1 rae eauimyT gui vag 

powell he (+ Nonrtll GTMER anemia tit 

ua Nat 40 y : Ju @ mom mes gp en Ih 

a) al sertaniny eae r sbOQ@e sactingt idle 
PF. =n ap) Mien rep rr, r= WN Boag eel 
_ wi .° r etre 
mie 5 ny ett oe ; 4 3 70 @haltunas > 

pie oetities vat Theor betes 69% wy onsen 

ate ve j Ais ~1) i), ee. 1° cle An _ i Suto 7 mah? 


araity pr airy o- wii chit =) abi item Us f slower : 


ae isn oe Hil vgn 91D om an pt sete alent”: | 
meets <9 SAK antral, eemwtl” appa aloe abit ng 
apileg dapen Pf jude atel ipilew Hye ran, year pang Ponpedsoriat 
Rae OL, eet Art ese eee mapa tpaations nid eat 
<i duahare Apia MIO BOA! ok CONT TH Abe, gta torn 
as - . > - 


a 


rears 5 ily berg os vee ws) Sar Ce, 20 eoraheey 


7 Frvivy« Teaih ae ae, dliveni', died ore i r a ares Fini we) a Lip) 
es bile 7 ey, Ip oe Aireryyn ~~ aa a i PT, eis M Tix. i 

- “ st = « poy tisha Pair! / uae ra ip ta Bae i” Easy wT ia? 

Sy ey ry ved ‘ow oat ire ber et 7 x — i‘, a epab L 1] a} - - 

SAS SPUN? | OF Fr Akers n os J ya Pag bth 


ie Sibtis ss ern ne Higa Paptd, | vals, “aah af BerSiatis tilling 
eee sarily oni am gat! 5. sD abidal Stati atl ieaviir Wale 
= Wonk 1 iit 

es ce Ayo Piola hi aihre’s afi is eon wn) ne he mart. 
Ai) Se stip, ge pepehta ee Nii iw went 
4 af Ve: ee ae malik? o JAP 7 
- v baat bY eel o's” et ia om ya pm pee i 


A Seti ob} faster 
ae 
_ 
_ > 


: 


aay 


> 
* 


® 
3, 


eat S 


* 47 aoe 


CHILDREN’S STORIES 
Magapierait Boy anp His Wire 


Nakuthe nakutheke tcexamen! wa tatha Piwweltha ’ifaiths. 
Thapa ‘Kwiatciaxwe’outco? han ’atiuphil “Itsolekwin® ’antho. 
*Ttsolekwin Tcahone* ’an ’anawia. Hele yin phonna Yawatcoke’ai 4 
’inatotaki. Mentcoho ’Iisolekwin nowai  tcihokwil Teahone 
ititcetamempiu mehu. Kwiatciaxwe’outco winatcitse’epa men 
tholane tcipiu’aihen tcdkwil ’atiume’e wi tcuta wéwe thdtha 
‘awan’e ’anakatcatiame. ’Itsolekwin tholan’aihen nanopupuhen wa 
hupho’ai Teahone intdtakin’au Teadhene ’an  fitcemehu. 
Hepuxennen nopikkialen thottha wanhu, han hepuxennen hiaulon 
hatta ’opeyomen wanhu. Howen ’asantho’e Kwiatciaxwe’autco 
nathia’ai tcitso’epa teuta ’atiutsammenna ’anakatcatiame. Wi 
teokwil ’ameme’e nowai ’anakatca. 


Mentcoho wepa Kwiatciaxwe’sutco wétan tohu: ‘“Xomma teannoi 
tiyaitcipiupo, xomma tcokwil’a ’antiulane nowai ’osowalehu. Teannoi 
tihotci, kwipamotha  takii’aihen - taitcipiawetci. Yon  thanate 
?owolekenna kéwatta he taimetci wa tcoho men’auxen. 


Mentcoho tcitai nowiane thdlkemmen ’atiulane pa mekiahen 
?ommiahu. ‘‘’(ntotene, teukwe ’akuhan hatta ’akukenna nawan.”’ 
Kwiatciaxwe’outco men matci’apiawehu, han tohu: ‘Hoxui, ’antiu- 
lane, hatta nathia’aiyo tatci’amai,hokeyo hatta takthe.”” Ho tomen 
makui. Kwipdmotha kui matcipiawemen. Natcihala’amhu. 


’dhiulane, ’Itsolekwin, mollon mapexia’anhu. Leuten nanan 
potcutei nakenkupupu’an, “Itsolekwin ’ikenkwelpen. Mentcoho 
Kwiatciaxwe’sutco ’ahulane ’o’ommiamen totalia: ‘Molle, hatta 
*eheno ’aponhu.”” Kwiatciaxwe’sutco teutei két‘a *anapopu’e tope. 


‘Tt is customary to begin a Picuris myth with the words: Nakuthe 
nakutheke (ten) tcexamen (or with the emphatic repetition of 
nakuthe omitted), “long ago, long ago therefore accordingly,”’ 
which may be freely rendered as ‘‘Long ago then”’ or ‘Once upon a 
time.” 

? One of the Corn Maidens of the cardinal colors; ep. White Corn 
Woman, wife of Sengerepove’éna, pp. 313, 323. 

3 One of the secret societies of Picuris. 

4For the Picuris place names the writer has in preparation a 
separate treatise. 

296 


CHILDREN’S STORIES 
MaaGpietait Boy anp His WIFE 


Once upon a time the people were dwelling at Picuris Pueblo. 
And Magpietail Boy and his wife, Yellow Corn Woman, dwelt there. 
Yellow Corn Woman belonged to the Society of Wizards. Down 
below at Yawatcoke’ai they had their estufa. Yellow Corn Woman 
went there every night where the Wizards were doing their sacred 
ceremonies. Magpietail Boy liked to sleep so much that he did not 
know where his wife went in the evenings nor at what time of the 
night she returned. As soon as it got dark, Yellow Corn Woman 
went over to where the Wizards had their estufa, to take part in their 
sacred ceremonies. At times she would come home after midnight, 
and at other times she would come home when it was already day- 
light, in the early morning. But her husband, Magpietail Boy, was 
such a sleepyhead that he did not know at what time his wife came 
home; neither did he know where she was going every night. 

But one time he said to himself, “Suppose I do not sleep to-night, 
in order to see where it is that my wife is going out to nightly. To- 
night I will follow her. When I lie down in bed this evening I will 
pretend that I am asleep. As soon as she goes out of the house I 
will follow right behind her wherever she goes.” 

And that evening, after his wife had given him his supper, she said 
to him: ‘‘My husband, you must be lying down, for the time has 
come for you to sleep.’”’ Magpietail Boy made believe that he was 
very sleepy and said: “All right, my wife. I am really very sleepy, 
so now I am going to lie down.’”’ And so saying, he lay down. He 
was lying in bed pretending that he was asleep. He was snoring 
away. 

His wife, Yellow Corn Woman, began to hurry to get ready to 
leave. Shortly somebody knocked at the door. Yellow Corn 
Woman opened the door. And Magpietail Boy heard someone 
telling his wife, ‘Hurry. You are the only one who is late.” Mag- 

19078°—28——20 297 


298 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


Wetan tohu: “Halan ’antutho’e Tceahene ’anotitcetahu. Howen 
teanngi tihotci. Tcannei henaikdteatci.”” Mentcoho ’Itsolekwin 
kowen ’am@pia’aihen tcilekd’aihen thonate ’owole. ’Owalekenna 
Kwiatciaxwe’outco maxwiwehen mapai’aihen ’aiumemen kewatta 
me. 


‘Ttsolekwin tonon pijlamon hallan mehu. Patholia’epa phanhui 
pathswen hou’auteta ’okoppeyo. Memenwaita wa Tecahone ’ittd- 
takin’ai wan. Kwiatciaxwe’sutco ’atiuthe’e momen naphiatseteu- 
kitha ’atson. ‘““Yohoyo men nowai yontei Huene ’anthd’e ’ehu, 
Tcahone ’an titcetahu, howen yohui he taixetaitci.”” Ho tomen yin 
*elaputha ° maxeniai ’o’elatophialiakeliannatha ® matai. 


Totaphalta ’omom’aixen Tcahone ’ingphiatsetsuki. Leuten thapa 
imatuixia’amhu. Wel ’iutcewemen, wel ’iuphaithomen, wel ’iutato- 
thomen, wel ’iuxothemen, han wel wi pin’ai ’imatomen. Mentcoho 
toman ’imapiahu. ’*Imapiakemehen ’ittonwia’epa ’i’ommiahu: “Ta 
xomma_ hatta ’inatui’antci.” Ho tomen mentcoho  totaxwilen 
ipimiakweyotokui. Mentcoho ’ituitahu. Miakweyotoma ’iwilemen 
wéewe tanen tsenpiu ‘ilolhu. ’Ittonwia’epa ’i’emmiahu: “Halan 
yoho pu’au kiyanalataitutco’eyo tcihu. Xomma kén’au wem’a 
kopowole.”’ Mentcoho wen kén’aukwil ’opowale. Yin ’otaulosian’au 
napematcian wowe totapiu tsen. ‘‘Teutsi yin kén’au wi hele 
wainalataitcimeko,”’ tén’ome. 


Mentcoho wéwe ’ituitahu, wéwe miakoyotoma ’iwilemen wéwe 
tsempiu 7“ilolhu. Miakoyotoma ’iyaxwiletiame. ‘Halo teu’ohen 
maluwe,’’ tonene tohu, ‘‘hewen yoho kiyatutco’e hewi tcihu. Hokeyo 
ho kinatuikotiame. Xomma Lékayene ’ixwia’antci. Tcitsiyo wi 
nowen nainan ’opeyo.”’ Mentcoho Lékauene ’ixwia’an: “‘Lékauene, 
’axwia’an ’e’e ’anolawiako, eyo wi nanowernainan hou’aute ’in’one 
wenno kapotiahu. ’Eyo ’anolawia. Yoho nalataiene kiyatiitco’e 
pw’au kitcimeko kinatuikotiame. Hokeyo konotcikkeyo ’axwia’anhu.” 
“Hu hu,’ Lékquene tomehen kén’aukwil ’othalwole, yin té’au 
han taulo’au malaimatcia’aihen, teohele wa nalataimon. Hatta 
totapiu natalatsotehen yin ’ela’ai ’o’elatokelianna’ai kalxaixwetcane. 


®Ela-, roof-hole, N. M. Span. coye. 
°°’ Klatophia-, roof-hole sticks, i. e., the sticks used for closing the 
roof-hole, piled beside the roof-hole when the latter is open. 


HARRINGTON] CHILDREN’S STORIES 299 


pietail Boy recognized the person’s voice that was speaking outside. 
He said to himself, ‘‘I believe my wife is doing ceremonies with the 
Wizards, but I will follow her to-night. To-night I shall know.” 
Yellow Corn Woman, dressed up well, her hair well combed, went 
out of the house. As soon as she had gone out, Magpietail Boy got 
out of bed, dressed up, and followed his wife. 

Yellow Corn Woman went southwest, walking fast as she went 
along the trail. As the moon was shining, her moccasins looked 
white as snow, as she came to the estufa of the Wizards. Magpie- 
tail Boy watched his wife as she entered a place which was brightly 
lighted. ‘“‘I see that this is the place where this wife of mine has 
been coming every night, doing ceremonies with the Wizards. But 
I will hide myself under here.’’ As he said thus he hid himself near 
the roof-hole. He put himself under the roof-hole sticks. 

When he looked into the estufa the Wizards had it lighted up. 
Shortly they began to prepare themselves for the ceremony. Some 
took their eyes out, some took their noses off, some took their ears 
off, some took their legs off, and some even cut themselves in two. 
They were all fixing themselves in various ways. After they were 
finished dressing, they were told by their leader, ‘‘ Now let us start 
our ceremony.” As he said thus they put a rainbow across the 
estufa. Then they began to do their ceremony. As they tried to 
climb the rainbow, they would fall back again. Their leader said to 
them, ‘‘I believe there is a person near who is not our equal. Sup- 
pose that one of you go out to see.’ And one of them went out to 
look. He looked around among the bushes, but he could not see 
anything, so he went back into the estufa again. ‘‘There is not a 
human being outside,” he told the leader. 

Then they again started to do their ceremony. They began to 
climb the rainbow. Again they fell back. They could not climb 
the rainbow. “Stop for a moment,” said the leader. ‘‘There must 
be some human being near who is not our equal. That is the reason 
that we have failed in doing our ceremony. Suppose we call the 
Screech Owl, for he is the only one who can see, even in the dark.” 
Then they called the Screech Owl. ‘Screech Owl, we have called 
you because you are the chief of the night, since you are the only one 
that can see in the dark. You can even see a little ant very far in the 
dark. You are the chief of the night. There is a human being 
near who is not our equal, and that is the reason we have failed to 
do our ceremony. So that is why we have called you here.” ‘Hu, 
hu,’’ said the Screech Owl as he flew outside. He lighted around in 
the weeds and bushes there, but he could not see a human being. 
And as he was going into the estufa to report that he had not seen 
anything, he noticed there at the roof-hole the tail of a wolf hide 
sticking out through the roof-hole sticks. He then went into the 


300. PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


Tatama tsen’aiten Tedhone ’’omen: “‘Hu hu, teutoi hele kon’au 
tiyanalataimon. Howenko yon ’o’elatokelian’aiyo teutai kalxai- 
xwetcane, hu hu,’’ tomehen ’otholwole. 

Lakquene kalxaitopukenna ’Itsolekwin piwewan. ‘‘Thapa metco 
’ansottho’e yo wia,” wétan tohu. ‘‘Xomma wem’a kétha mapotcan, 
*aixen hele mataitham’an’an teaikwil matsotetci,” *ittonwia’e tohu. 
Mentcoho wen kén’aukwil ’opowéle. ’Ela’ai ‘omomen ’élanq’ai 
teutsi wen tdiene 9’akalxai’e’aihenno ’elatona’ai xetai. Tcihuite 
wotciahen totapiu tsetia, tonene ’entha kalia. ‘Ha, Kwiatcia- 
xwe’outco, heyo tcutai ’anldwiathakin’au ’awdnhu?’”’ Howen Kwia- 
teiaxwe’eutco hewatome, wa ’aliu’en’ai takiahen. Mentcoho hatta 
nopikkialen nanq’epa ’owatcekwelpettiame, tcl’amai’epa. Hétcuwen 
‘aliuths’e = ’opawiama 7ipéxekkui. Mentcoho  tcipiu. Teahone 
iutuiphal’aihen yin kia’au ’anapathanmentapiatcia. Mentcoho tcihui 
’anatcikatean takia. 


Thopiaken hiaulotta tciwapuixen tannanan’au kwilpa ’antse- 
pe’aihen pathanxweu’ai kui. ‘‘Heyo hatta yonate teat tawoletci,’’ 
wétan tohu. Wi maxwikkewenno ’anathiame, pdthanxweu’emg 
waikuitcitten *1uwia’epa kwilpahen ’omomen kui. 


HARRINGTON] CHILDREN’S STORIES 301 


estufa and said to the Wizards: ‘‘Hu, hu. I have not seen a human 
being outside, but there is the tail of a wolf skin sticking out from 
under the roof-hole sticks,’’? And saying ‘“‘Hu, hu,” he flew out. 

As soon as the Screech Owl mentioned the wolf skin Yellow Corn 
Woman realized who it was. ‘‘That must be my husband then,” 
she said to herself. ‘‘Let one of you go out to see. If you should 
find anybody, bring him in,” said the leader. And one of them went 
out to look. As he looked around the roof-hole, there was indeed a 
person under the roof-hole, covered with a wolf skin and hidden 
under the roof-hole sticks. He was taken out of there, was carried 
into the estufa, and was brought to where the leader was sitting. 
“‘Ah, how is it that you come about my precinct?” But Magpietail 
Boy did not say anything. He was then taken over and seated where 
his wife was seated. As it was then after midnight, he could hardly 
keep his eyes open. He finally laid his head on his wife’s lap and 
went to sleep. After the Wizards had finished their ceremony, they 
made a ridge-bench in the arroyo. He was then put there while 
he was still asleep. 

When he awoke early the next morning he was lying face up in a 
strange place on the cliff bench. ‘‘ How am I going to get out of this 
place, now?” he said to himself. It was even impossible for him to 
turn over. Since the cliff bench on which he was lying was only 
wide enough for him to lie on, he could only look upward as he lay 
there. 


302 


PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


Mentcoho Yoimane wa Pethon’ai’ the. ‘Xemma teathoi wa 
tonen pakwil he taiteiwametci,’’ tomen mentcoho me. Memen 


mentcoho tceatahu: 


7“ Teer Home.” 


No. 1 


TRAVELING SONG OF THE ELF 


Ci ’ai wetala 

°C ’ai wetala 

Wetala hoaea holiuliuho 
Wetala 

Wetala haaea holiuliu 
Hahe’a heaea ’ai 
Haneya haneya. 


Ci ’ai wetala 

Ci ’ai wetala 

Wetala heasa holiuliuho 
Wetala 

Wetala hoaea holiuliu 
Hahe’a hoaaa ’ai 
Haneya haneya. 

di ’ai wetala 

7d ’ai wetala 

Wetala haaea holiuliu 
Hahe’a hoaaaa ’ai 
Haneya haneya. 


HARRINGTON] CHILDREN’S STORIES 303 


Now at Pethontha there dwelt an Elf. ‘‘1 believe I will go for a 
walk down southwest to the river to-day.”’ As he said thus, he 
started out. Going along he sang: 


NO. 1. TRAVELING SONG OF THE ELF 
A Transcription by Helen H. rinay 
7 


tea a 


a 
’Ai ’ai we-ta-la oF ‘ai we-ta-la we- ta - ins hoa - 9a a 


& Cc 


a 


SS Spree enter ce 


et 6 # » 


li- u- li- u-ho-o we- meee we-ta -la hoa-va Ho - 
24 2s eS ae 
Baz Seg Sass 
-o -o oe eo -o 
li- u-li-u_ ha- eee Teas emee ha-ne- ya 
A’ 

: SN 
pay a ANTS 
—t-# = — asf 

xv Nees 
ha-ne-ya ‘Ai ’ai we-ta-la ai ‘ai we-ta-la we-ta-la 
EE i A, ane = i = | 
$- “N OD e ae 
FZ ~~ p’ oe i - 
hoa - 0a ee eae ho - 0 en. we - ta - es 
[D ae a 3} 2 | 
ee =e = = ne i iB = He AA 
zt * p’ “se #38 os eo oe 
hea -va Ho-li-u-li-u ha-he-’a hoa-o - a-ai ha-ne-ya 


= 


x’ SS 
ha-ne-ya ’Ai ’ai we-ta-la ‘ai ’ai we-ta-la we-ta-la 


Cc” 
SERS = Ne He = 
a nF alg ome Ss if 


hea-ea Ho-li-u-li-u hae’a  hoa-o-a-’ai ha-ne-ya ha-ne-ya. 


304 PICURIS CHILDREN’S STORIES [BTH. ANN. 43 


Yin Kwiatciaxwe’eutco kuikoV’aukwil tcatamen tedhu. Mentcoho 
Kwiatciaxwe’outco ndnate matoheme: “‘Tcutei yin kon’au kanatea- 
pomene’e ’atewe xa’a yonate maiwoi.” Yoimane totalia yin nato- 
ponpiu pome. Pathan’ai ’okoiwolexen Kwiatciaxwe’outco ‘ipa- 
thanxweukun’ai than. “C1, Kwiatciaxwe’outco, heyo tcutai ’e yoho 
’atahu?”’ Kwiatciaxwe’outco pa ’emmia: ‘Yoimane, yonate mai- 
heme.” ‘Halo yin ténoon pakwil tamemeko wen kwoalene ’an kana- 
naxianako, halo leutenno tasomiletci.”” Ho tomehen Yoimane tonon 
pakwil me. Tcdtamen mehu: 


HARRINGTON] CHILDREN’S STORIES 305 


As he sang, he passed right above where Magpietail Boy was lying, 
and Magpietail Boy cried from below: ‘‘Whoever you are that is 
singing along, stop, and get me out of this place.’ The Elf heard 
the cry and went to see the place where it sounded. As he peeped 
into the cliff, he saw Magpietail Boy lying on the cliff bench. “Ah, 
Magpietail Boy, what are you doing here?’ Magpietail Boy said 
to him: ‘Elf, get me out of this place.” ‘You will have to wait, 
for I am going down southwest to the river, since I am paying court- 
ship to a maiden, but I will return shortly.” As he said thus, the 
Elf went down southwest to the river. He went along singing: 


PICURIS CHILDREN’S STORIES [ETH. ANN, 43 


No. 2 
LOVE SONG OF THE ELF 8 


Ya’ehe’a ’eraihyo’ero 
Ya’ehe’a ’eraihyo’ero 
Ya’ehe’a ’eraihyo’ero 
Ya’ehe’a ’eraihyo’ero 
’Eraiya’ehyo ’aihyo wiroheyo. 
Hate pam’one 

Hate pam’one 

Tcakwil ’a’eje 

’Amaxttcetei 

*Eraiya’ehyo ’aihyo wiroheyo. 
Ya’ehe’a ’eraihyo’ero 
Ya’ehe’a ’eraihyo’ero 
Ya’ehe’a ’eraihyo’ero 
Ya’ehe’a ’eraihyo’ero 
’Eraiya’ehyo ’aihyo wiroheyo 
Hate pam’one 

Hate pam’one 
Kamantceltcisa 

Todpiu ’anmetei 

’Eraiya’ehyo ’aihyo wiroheyo. 


8 The prose equivalent of the words of this song which have mean- 


ing is as follows: 
Hati pam’one, 
Tcakwil ’a’eye 
’Amaxutcetci. 


Hati pam’one, 
Kamantceltcisa 


Topiu ’anmetei. 


[English translation] 
Dear little flower, 
Come hither, 
That I may embrace thee! 


Dear little flower, 
Let us be married, 
Come, let us go to the Pueblo. 


HARRINGTON] CHILDREN’S STORIES 307 


NO. 2. LOVE SONG OF THE ELF 


Tr. A 
a. go = 76,80 Transcription by Helen H. Roberts. 
— 9 » — #— 
2 e 
Saeed tae 
a 
- ’e-he-’a ’e-rai - aoe ya - ’e- he -’a ’e-rai - 
nN 
Ee, st mics =e i =e == os ew 
Bee: Pe a rt ae aoa . | 
iy -’e-ro Ya - ’e - he - ’a ’e-ra- i-hyo-’e - ro ya - 
Boeere SSS ape === 
=y Sea. 
c 
Npeciel ery - pee ro ’E - rai-ya~e-hyo’ai-hyo wi-ro - 
= 
Sa See F = Bees = =e 
he- e - yo Ha - a-te-e poe am - 'o - ne re 
== 
oat = . ase = H e = ‘= | 
a - te - e pa-am - ’o - ne Tea - ites @ - - 
on = Ce 
= a 25 ME ——— | 
== == Sa, el et Se 
c 
Gyo AS 3 - @- ma - xu - - teel - tei “E - 
oA TaN OL RY 
: $—t ——Nre t Se —e = 
Boba = === ae 
ey al 
rai - ya-’e-hyo’ai-hyo wi-ro - he-e - yo Ya - ’e-he-’a ’e-rai- 


B 
- {-9—# ° = 
o Se es ae ee eee = a a 
aa te == Sa ae aie 


a 
hyo -’e-ro ya - ’e-he-’a ’e-rai - hyo - ’e-ro Ya- 
A & S 
“2 TI ==—— 
5 See ee re ee ees eee | 
— Ea a yo — 
’e -he - ’a’e-ra-i - hyo-’e-ro ya -’e - he- ’a ’e-ra-i- 
Cc aN Tox 
5S Se 
a) as! one eect 
ck ) 
hyo - ’e - ro "E -  rai- ya- ’e-hyo’ai-hyo wi - ro- 
LN a ip 


a Spe= = 


, 


’ 


he -e - yo Ha - a- te-e pa-am - ’o - ne ha- 


308 PICUR{S CHILDREN’S STORIES [erH. ANN. 43 


Ya’eheya ’eraihyo’ero 
Ya’eheya ’eraihyo’ero 
Ya’eheya ’eraihyo’ero 
Ya’eheya ’eraihyo’ero 
*Eraiya’ehyo ’aihyo wiroheyo. 


HARRINGTON] CHILDREN’S STORIES 309 


@ > tet= elspa -iam=or = ne rape - ma - an tee- el - 


rai-ya-’e-hyo’ai-hyowi-ro - he-e-yo Ya - ’e-he-’a ’e-rai 


B 


EO FERS EET) Nee 
2 
os er Peay 


‘a ’e-rai - hyo - ’e- ro Ya - 


’e-he - ’a ’e-ra- i - hyo-’e-ro ya - ’e- he-’a ’e-ra-i - 


Qa 
yee SSeS ae ae ee ss 6 
Be eee ee eee 


hyo-’e-ro ’E - rai - ya’e-hyo’ai-hyowi-ro - he - e- yo. 


PROSE 


Hati pam’one, Dear little flower, 
Tcakwil ’a’eye Come hither, 
’Amayitcetci. That I may embrace thee 


Hati pam’one, Dear little flower, 
Kamantceltcisa Mayst thou be my wife, 
Tdpiu ’anmetci. May we go to the pueblo. 


310 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


Pakwil memen Pod’opeye pawaitha tukkuitha wan. ‘’QAthokowa, 
Po’opeyo,” tohu. ‘Teaikwil ’a’eye,’ Psa’opeyo pa ’ommia. Yoimane 
tcihokwil me’aiten wipai ’antcitcelai. Mentcoho Pd’opeyo waitia- 
menta faxatciahu. “Hatta pana ’anaxwinna tatsonhe.’’ Han 
Yoimane tohu: ‘“’CAHeuw’ohen kanatethiape?” Pod’opeyo thapa 
mentecoho tohu: “Na pakén’au tiyaitotcikeko, hoke’e hatta wéwe 
tatsonheko.’”’ Yoimane mentcoho Pd’opeyo pakétha ’atewethiame’epa 
tome. 


Memen ‘ipakuatilikittha wan’aiten pannu ’onapakuaxshaketen wa 
Kwiatciaxwe’sutcopiu me. Teitha wan’aiten Kwiatciaxwe’outco 
?ome: ‘’Cixen tcano yinate koxwoletantci, ’aixen wem’a yonne 
Ppannu pdkuaxo’ene ’anatcele’an, hokeyo wennenno konatolehe. 
kopohaxwatce’an yinate kowawolepo.” “Taxui kowenno, tasotcel- 
huiantci.”” Haihen mentcoho ’anapakuaxe’ophitcia. Howenko 
natcele wéwe wen ’anq’ophitcia. Thapa tcitoi natcele pateunnawia’e 
’?an@’ophitcia. Thapa natecele. Hatta Joimane pa lammiahu ’9mmi- 
amen: ‘“Tcano ’ahurantei yonteai yo han philian.” ‘Ha, tatatci.’’ 
Kwiatciaxwe’outco tohu. Mentcoho winnawia’e ’anq’ophiitcia. 
Natcele. ‘Howe yina ’aitaiwen, hohenno ’ononawia’an,” Yoimane 
pa ’ommiahu. Kwiatciaxwe’outxo lamewehen mo’aihen hewaitomen 
kui. Yoimane thapa wen napdkuaxetcane. ‘“‘Teano wiwinakke 
*atiakwia’oememe. Yontoiyo philia, hatta ’anatcele’an yinate ’awoipo.’ 
Yoimane tomen ’anaphiliawiapu’e n@’dphui. Howenko mentcoho 
Kwiatciaxwe’eutco ’anatceltia. ‘“Taxui,’’ Yoimane tohu, “‘yintei yin 
-akuip@’ano na@aukwil ’ana’ophitei.’”’ Yin hewai’ommian na@’dphui- 
’aihen, leuten pdkua’eme ’i’stcapisi’e kwilpa ’iwilehu, yokwe waima- 
kwil wa kota pathaxen. ‘‘Tcano han,” Yoimane pa ’ommiahu, 
“vyimpei pakua’emo 7ikimmakwillo ’awilehen kowoletei.’”? Kwia- 
tciaxwe’autco mentcoho ’owsle. ‘Tsenoho mautan,’ Yoima’ome. 
Thapa he kém’anken ’anapipu’e thapa he yina taitiapu’e Yoimane 
?ommia. ‘Hoxui,”’ Yoimane tohu. Yin ‘ilakonkuipiu ’amme’aihen 
Yoimane lapipithan, ho’aihen Kwiatciaxwe’outco ’awitcia, ’ommi- 
amen: ‘‘Yontei ptpine yo tecatthotanen katiulane ’ anakuiwiatha 
’akiitei. Yontei payo kdokemmiatci. Hokeyo kathoppiu ’ametci, 
howenko he ’ayatiw’oemepo. He ’ayawélo’ampe. Yonteai ptipine 
pa’aihenno han,” ho Yoimane pa ’?ommiamehen theppiu me. 


HARRINGTON] CHILDREN’S STORIES oil 


As he went along, he came to where Fish Maiden was basking beside 
the river. ‘Good morning, Fish Maiden,” he said. ‘‘Come over this 
way,” said the Fish Maiden to him. The Elf went over and they both 
sat down to talk. As the Fish Maiden was getting dry, her mouth 
began to open. “I must be going back into the water where | 
belong.” The Elf said: “Could you not stand it a little while 
longer?”’ The Fish Maiden said: “I do not stay outside of the water 
so very long. That is the reason that I am already about to go back 
in.” Because the Fish Maiden did not want to stay outside the 
water, the Elf went away angry. 

As he went he came to a tall spruce tree and there he picked five 
spruce cones, and went over to where Magpietail Boy was. As he 
came to the place, he said to Magpietail Boy: ‘‘I now perhaps might 
help you to get out of there, if you can catch one of the five spruce 
cones. So I am going to drop them to you, one at a time. If you 
miss all of them, you will not get out of there.” “Very well, indeed, 
I will try my best to catch them.’’ And so the Elf dropped one of 
the spruce cones, but he did not catch it. He dropped him another, 
but he did not catch this one either. He dropped him the third one, 
but he did not catch it either. Now the Elf began to scare him by 
saying: ‘““You must do your best, for this one is the last.’”’ “Yes, I 
will,” said Magpietail Boy. He then dropped him the fourth one. 
He did not catch it. ‘‘Then you can stay there; that is all I had,” 
the Elf said to him. Magpietail Boy said nothing, but looked very 
frightened as he was lying there. The Elf then took out another 
spruce cone. ‘Now, this time I am not telling you a lie. That is 
the last. If you do not catch this one, I can not get you out of there.” 
As the Elf said thus, he dropped the last one that he had. But 
Magpietail Boy caught this one somehow. ‘All right,’ said the EIf. 
“You must drop this right straight down from where you are lying.” 
Then he dropped it, as he was told, and shortly there came up a 
spruce tree loaded with branches, right beside him, until it reached 
up to the bench. “Now,” said the Elf, “‘you must climb this spruce 
tree and get out.”” Then Magpietail Boy came out. ‘’Thank you 
for helping me,” he said to the Elf. He then told the Elf just what 
had happened to him that night and how he had gotten in there. 
“Very well,” said the Elf. Then they went over to where there 
was a fallen tree. The Elf found a woodworm and gave it to Magpie- 
tail Boy, telling him: ‘You must put this worm by your wife’s bed 
to-night. This will fix her. So you must go home, but you must 
not tell your wife. You must not try to quarrel with her. This 
worm will do enough to her.” As the Elf told him that, he went to 
his home. 


ile PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


Thottha wan’aiten piawen kiaten matai. ’Qhulane pa ’ona- 
kalteanniahen ’okdlehen hatta nodwian nanq’epa wipaita ’ankel. 
Wa ’atiulane kuiketha pipine mentcoho kui. Pipine yin tikaipiu 
*Itsolekwin ’atson. Mentcoho tcikuitha thina ’onapohataipu’e 
?onahanniahen piu. Tcihuite Kwiatciaxwe’autco wétan kodwen 
thotahu. 

Kaxweki.® 


SENGEREPOVE’ENA' FicHts WITH THE SUN 


Nakuthe nakutheke teexamen Pakouphal’ai ’itaitho. Tcexamen 
Sengerepove’éna ’atiuphil wésen ’anan’d’ophil ’antho. Sengere- 
pove’éna winavo tedwia. Hohenno ‘Vowd’anhu. thdpai ’otcdws- 
lemen *ipekalhu. 

Tcexamen wepa ’otcdwole. Hele ’iyapathame. Thdmo’an wi 
tcimen wi pe’ine wen ’owamon. Mentcoho tohan’epa ’ildxwekokkui- 
tha matoiwatai. ‘‘Howen hexetci hele piyapethame tcatthoi?” 
tohu. Xwelkdlehen tcexamen nathattsahu, tomen ‘‘Xa yokwe péne 
winoipa mdie’e ’owawoleme wepahen tisothan’dphutcipu.”’ Menteco- 
ho waiwitomepun péne men winoipa maie’e ’owale. Tcexamen 
nathattoipoki. Halo xwelwatcemen, mentcoho Péne pa td’amia: 
“Wayo ’ampuiene miyathappo.”’ Sengerepove’éna ’anathaxxwoiki- 
waita lame’e. Péne wa ’ampiu ’ame. ‘‘Wayo,” Péene pa ’ommia, 
“sikakamaiteitei. Teatthoi’aite pannutholayo kolupiatci, pannu yo 
kotumepiatei. Teinne tumo’ene kokamehen ’axiawiatci. Yontai 
Thodlene pa, ’anwahutciame’epa, konopeyo’amiame’epayo, *apun- 
?amiahe. Hokeyo pannutholo napuimenno teaikwil wéwe kan’dphillo 
’wetci. Yohuiyo thdlene ’anman’dteotci. Yohuiyo manpun’antei. 
Hohenng ’a’ometci’e ’annawia. Hokeyo sonhuiyo ’atatci.’”’ Tcexa- 
men Sengerepove’éna ’apun’aite mawenehen thappiu mapesai. 


° “You have a tail,” translated into Spanish as ‘‘Tienes cola” or 
“Tienes una cola.’’ Cp. Isl. Kahwikieim, ‘“‘You have a tail” or 
Ta kahwikieim, “Now you have a tail,” ete. The narrator says this 
to the one whom he wants to have tell the next story. 

‘From Tewa Séngiripévi’é’nt (séngiri- as in various words of 
greeting, of meaning obscure to the Tewa in this name; pévi, flower; 
’*@ nti, youth). The stories in which Sengerepove’éna figures are felt 
by the Indians to be as characteristically Picuris as any of the others, 
yet the hero bears a Tewa name, lives at the Tewa village of San 
Juan, and the Tewa tell similar myths about him. 


HARRINGTON] CHILDREN’S STORIES 313 


When Magpietail Boy arrived home, he sat down very quiet. 
His wife brought him something to eat, and after he had eaten, since 
it was already night, they both went to bed. And he laid the worm 
above where his wife slept. The worm entered Yellow Corn Woman 
at her navel. While she was sleeping it ate up all her entrails and 
she died. And after that Magpietail Boy lived happily, alone. 

You have a tail. 


SENGEREPOVE’ENA Ficuts WiTH THE SUN 


Once upon a time the people were dwelling at San Juan Pueblo. 
And Sengerepove’éna dwelt there with his wife and two children. 
Sengerepove’éna was a great hunter. That was the only way he fed 
his children. Every day he went out hunting and brought deer. 

Once he went out hunting and could not find any deer. All day 
he walked. Not a track of deer could he see. And as he was tired 
he sat down to rest on a log. ‘But why do I not find any deer 
to-day?”’ he said. He took his bow. He drew his bow, saying: 
“Would that a four-horned deer might come out. I could shoot 
him at once and knock him down.”’ Then exactly as he said, a four- 
horned deer came out. He aimed. But while he was drawing his 
bow, the Deer spoke to him. ‘‘My friend, do not shoot me.” 
Sengerepove’éna, still drawing his bow, sat frightened. The Deer 
went to where he was sitting. ‘‘My friend,’’ said the Deer to him, 
“let me talk to you. Within five days from to-day you must make 
arrows. You must also make five quivers. When you finish these 
quivers you must be ready. This Sun that is helping us to live and 
giving us light is about to make war on you. That is why within 
five days you must come this way again, with your children. Here 
you will meet with the Sun. Here you will have a fight. That is all 
that I have to tell you. You must act like a man.” Then Sengere- 
pove’éna got up from where he was sitting and started home. 

He was not bringing any deer. ‘Much as he has been hunting, 
he never has come home from hunting without a deer,’”’ the people 
said when they saw him coming from hunting. “Sengerepove’éna 
is not bringing a deer this time,” the people said as they saw him. 

19078°—28——21 


314 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


Wi hele waip@huimen wihutcun wi tcétcimen wiwepan’ayo pépen 
theppiu watcdkwiwammepu. ‘Tdi’ene pa momiamen ’emmiahu: 
“Sengerepove’éna tcappa hele waipekalme,” tai’ene pa waimomia- 
menta ’9mmiahu. Mentcoho thottha wan’aiten tumothoikuiaiten 
mapinelai. ‘‘Lotene,” ’alulane pa ’9mmiahu, ‘‘heyo tcatthoi hele 
’ayapthon? He’ayo halan kanawia. Wihutcone kowitcdwdlemen, 
wiwepan’ayo pépen ’awammepu.”’ ’Onqkalsiatciahen makaltai. 
Tcowetcon pdtcuwen’ahen ’onanitcehen mawene. ‘‘(ntiulane,” 
liw’ome, “yin tatcétcimen’au tiwiPéthanhen tciteai Pene payo 
tatai’amia hanko tatcitci’amiamen ta’ommia xq tcatthei’aite pannu- 
thole napuimen Tholene pa, yontai kiupeyo’amianepayo tapun’amiahe. 
Thapa ta’9ammia xq teatthoi’aite pannuthole napuimenne, tumg’ene 
pannu yo tapiatci tapemetci tupa. Hatta pannuthelo napuimenng 
yon tcatthoi Pene pa tato’amian’au wo tametci, tcihoyo xa Tholene 
’ankan’dtcotci, teihoyo kampun’antci. Hokeyo ’exenng ’axia’antci. 
Thapa yonne wésen ’o’0’ane ’ixia’antci.”’ 

Tcexamen yonne pannuthole Sengerepove’éna tupiakehenng tahu. 
Wittholo napuimen’au newian Sengerepove’éna pannu tumo’ene 
?otupeme’aihen ’oxiakélia. Xa tohu: ‘‘thonnayo mentcoho naso- 
katcatci xeomma fo’a ’amasolaiya, Tholene’a thahe nq’a, xeomma po’a 
solaisonwia.”’ 

Tcexamen thdpiaken nakemg’dwehen nananta, ’imaxwiwe 
*jutheakkalehen. Tcexamen Sengerepove’éna mapuppiahu. Mapa- 
lephokehen tu’au mathoitenten’amhen. Tcexamen tohu: ‘“Tahan, 
’anan’d’one, teohe ’annasopitci, ’anliuthe’e, ’aixen hekian tamel’- 
amia’an thahe tahdtia’an, yenne wésen ’o’d’one na kanantho’e wa 
’anantantolelétotheppiu ’ihttci. Tcihoyo masothdtci. ’Kwen payo 
madsowda’amiatci.” 

Mentcoho ’ime wa Péne pa td’amiamepun’au ’iwdn’aihen wa 
hupuikwil settilene thapa ’amapuppia’aihen, xwepuna wen ’an- 
tciuxweki’aihen, paphutha ’atapolki’aihen, ’owele. Tcexamen 
hou’auteta ’anxwaithanhu. Piasai taitciau’ohen wel’ene ’anhai- 
kalhu. Piasai ’angihaikalmenta ’antumotialdlehu. Howenko wel- 
’ene ‘anawameme, piasai taipitha ’anhaikalhu. Mentcoho wennehen 
?ongtumaphihu. Hewenko wel’ene ’anawameme. Hatta laiptitha 
yo ’anwanhu. Mentcoho wésen patcu’ahenng ’anantuphihu. Lai- 
putha ’anhgikal, kewan ’anantuwiapu’e ’anphiliathan. Tcan’ehan 
mampa ’antcel, tciho ’anxotcelmen. Mentcoho Sengerepove’éna 
*Sphutcia. ’Ophutcaiten Tholene tciwatcehen Sengerepove’éna 
’anketewia. ’Ankotewiakenna mentcoho wésen ’d’one ’anantanto- 
telétothoppiu ’ankiam@tco’aihen ’anxwilldle. Mentcoho Tholene 
pa kiane kolia, wa papemakwil theammakwil Sengerepove’éna 
’ampeéphil thapa ’olia. 


HARRINGTON] CHILDREN’S STORIES 315 


When he reached home he put his quiver away. He sat down very 
sad. ‘‘My husband,” said his wife, “‘why did you not kill a deer 
to-day? There must be something the matter with you. As long 
as you have been going out hunting, you never have come back without 
a deer.’’ She placed something to eat, and he sat down to eat. 
He put something into his mouth two or three times and got up. 
““My wife,” said he to the woman, “while I was hunting, just as I 
was about to shoot a Deer, that Deer spoke to me and began to talk 
to me, telling me that five days from to-day the Sun that is giving us 
light is going to make war on me. He also told me that within five 
days from to-day I must make five quivers and fill them with arrows. 
And the Deer told me to go to the same place I saw him to-day five 
days from to-day and that there the Sun and I will meet, and there 
we will have a fight. So you also must get ready. You must also 
have the two children ready.”’ 


Then Sengerepove’éna did nothing but make arrows during the 
five days, and the night of the fourth day Sengerepove’éng had five 
quivers ready, filled with arrows. He said: ‘‘We shall see in the 
morning who is the braver; we shall see who is more of a man, the 
Sun or I.” 

Before daylight the next day they got up and ate breakfast. Then 
Sengerepove’éna put his war paint on. He painted his face with 
red, his body with white in blotches. ‘‘Come on, let us go, my dear 
ones, no matter what happens tome. My wife, if I should be injured 
in any way or killed, you must take these two children that we have 
to where their grandfather and grandmother live. There you may 
live. They will take care of you.” 

Then they started out and when they reached the place where the 
Deer had spoken a tall man came out in the northeast, he also being 
in war paint, with an eagle feather at the back of his head and with a 
shining ornament on his forehead. Then they began to shoot at each 
other from a distance. They came closer to each other in a short 
time. As they began to get closer, they were emptying their quivers. 
But they could not hit each other. They were getting nearer. 
Now each had only one quiver left. But they could not hit each 
other. They were still getting nearer. Now each had only two or 
three arrows left. They still got nearer. Each shot his last arrow. 
They began to have a hand-to-hand fight. There they wrestled. 
And then Sengerepove’éna was thrown down. When he was thrown 
down the Sun took out his knife and severed Sengerepove’énq’s neck. 
As soon as his neck was severed the two children left their mother 
and ran away to their grandparents. Then the Sun took their 
mother up to the heaven where he lives. The Sun also took 
Sengerepove’énq’s head with him. 


316 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


?0’0’one tcexamen ’anantantotelétothen’au ’anwan Tcexamen tciho 
’anthe. ’Anqilaitaupiatciamenta teynehen ’apantantotelétotci’ahu 
tcoho =’anankiatan’e’e. ’Anantantoleléto’ene pa ’an’ommiahu: 
‘°(Qnan’o’d’one, hatta witcun’anwennoe mapanakiatanmopo.”’ Hanko 
’o’d’one ’antohu: ‘‘Howen na wa teoho ’apankiatantan’auxan he 
?aninomehu.” Tantoleléto’ene pa ’an’emmiahu: ‘“’(nan’o’d’one, 
tcun’antci teutei ’e mapankiatanthatci. Thodlene yon peketa 
mammome’e theppiu’e ‘isohul.”” ’O’d’one ’antohu: ‘‘Howen ’apan- 
than’auxen he ’aninOmehu.”’ ‘‘Taxui,’”’ teexamen ’anantantotene pa 
?an’ommiahu, “yin nakin’au mame’aihenno manpisVilatetci. Ho- 
wenne yin Tholene pa manantanhotiapun’auhenng manamepa, wi 
tcihowenno mana’itatepo!”’ 

Mentcoho ’o0’6’one ’antcihakehen nakippiu ’an’ilateme. Mentcoho 
wen tohu: ‘‘Howen hexetci kanantantotene pa wa kanantanhotia- 
pun’au ’an’ilatetci’e wamiaume. Howen tcihokwil he ’animetci, 
tciho he ’aniilatetci.”” Mentcoho tcihokwil ’amme. Wa ’anan- 
tanhotiapun’au ’anwan’aihen, ’an’ilathan. Mentcoho wen matesai, 
wen ‘’itatey, teexamen ’ila’ene pa ’an’ommia: ‘‘’Qnan’d’one, heyo 
teutei maitutehu?” ’O’6’one tamewehen ’ammoyo’aihen ’ananthep- 
piu ’amme. ’Q(ntantole’oeme: ‘Tantote, hele hiapa ’ila’ene pa ’ohe 
’?an’ommia: ‘’anan’d’one, heyo hexeyo tcutsi maitutehu?’”’ Tanlo- 
tene pa ’an’ommia: ‘‘ Hantca’a hojo mapan’ememen hokeyo tcihokwil 
mapanpetea’mmen, tcan yon wem_ hokwillo man’ilatemetci.” 
?0’0’one wéwe ’antcihakehen ’an’ilateme. Nakin’au ’anwdan’aiten 
?an’ilatehu. ’an’ittamahutcehen wéwe ’anantantolene tha ’anhui. 
“Taxui,’ tcexamen ’anantantolene pa ’an’ommia, ‘‘teang mo- 
ponnopuhaxwantopiatci. Mopennokementenne manpuhaxwantohui- 
men mansokiatanndmetci. Wa mannotcimen’au yonne manso- 
wipetci.”’ Tcexamen ’anantanlolene ’opuhaxwantokemehen ’an- 
elehen ’ankiatannome. 


Tcoho patcu witthole’a pi’ai ’ammemen X@lote hatta Xahula 
’?an ’anthen’au ’anwdn. Xdane pa ’an’ommia: “’O’d’one,  tco- 
kwilo manmehu?” ‘’Qnkiatanndmehu,” ’o’d’one ’apanX@’ome. 
“Taxui,’ Xdane ’antohu. Wipaita ’antatexwiltowotcehen ’o’d’one 
?onowitcia ’an’oammiamen: ‘f Yonne manwipetci wa mankiatanndtei- 
men’au. Hoike nawia’an’an yenne yo mamphotci.” 


HARRINGTON] CHILDREN’S STORIES 317 


The children reached their grandparents’ home. There they lived. 
As they grew older they often asked their grandparents where their 
parents were. Their grandparents said to them: ‘‘My little children, 
you will never see your parents again.’”’ Then the children said: 
“But anyway we are going to look for our parents until we can find 
them.’’ Their grandparents said to them: ‘My little children, you 
will never find your parents. The Sun whom you see above the clouds 
has taken them to his home.”’ The children said: ‘‘But we are going 
to look for them until we find them.” ‘Very well,” said their 
grandfather, “go into the woods and cut plenty of willow trees. 
But you must not go to or cut the willows where the Sun killed your 
father.”’ 

Then the children took their knives and went to the woods to cut 
willows. One of them said: ‘‘Why does not our grandfather want us 
to cut the willows where our father was killed? We will go there 
anyway and get the willows there.”’ They went there. When they 
came to the place where their father was killed, they found willows. 
And one of them began to cut them. The willow tree said to them: 
“My children, why are you cutting my flesh?”’ The children looked 
frightened, but they went home and told their grandfather. ‘‘Grand- 
father, the willows spoke to us and told us, ‘Why are you cutting my 
flesh?’”’ Their grandfather said to them: “I have told you not to 
go there. Now you can go this other way to cut willows.” Then 
the two children took their knives again and went to cut willows. 
When they came to the woods they began to cut willows. They took 
the willows in their arms and carried them to their grandfather. 

“Very well,” said their grandfather, “now J shall make shinny 
sticks for you. When I finish your shinny sticks you can take them 
and go to look for your parents. While you are looking for your 
parents you will need them.”’ The grandfather finished the shinny 
sticks and they put them on their backs and went to look for their 
parents. 

They were on the road about three or four days. They came to 
the home of Old Male Woodrat and Old Female Woodrat. The 
Woodrats said to them: ‘Little children, where are you going?”’ 
“We are going to look for our parents,” said the boys to the Wood- 
rats. ‘‘Very well,” said the Woodrats. And each took two little 
sticks from his ears and gave one to each of the boys, saying to them, 
“You will need this where you are hunting for your parents. If 
there should be any betting, you could rub them on yourselves.” 


318 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


’70’0’one ’amme. ’Ammemen Lotapathsene? ’ithon’ai ’anwan. 
“Teokwillo, ’o’d’one, mammehu?” Lolapathosne pa ’an’ommia. 
“Wa ’ankiatanndmehu,” ’o’d’one ’apanhLolapaths’ome. ‘Taxui,”’ 
Lolapdthoone pa ’an’ommia, “yonne toipatdeene mapanhuimen wa 
mankkiatanndtcimen’au mansowipetci.”” ’Apanthoihakehen ’amme. 


’Admmemen wa Lolaphon’ene ’ithon’au ’anwan. Lolaphon’ene pa 
’?an’ommia: “Tcokwillo, ’o’d’one, mammehu?” “’QAnkiatannd- 
mehu,” ’o’d’one ’apanLolaphon’ome. ‘‘Taxui,” tcexamen Lola- 
phon’ene pa ’an’ommia, “yonne thoiphon’ene mapanhuimén wa 
mankiatanndtcimen’au mansowipetci.”” ’O’d’one ’apanthoiphonha- 
kehen ’amme. 


’dmmemen Lolatsolene ’ithon’au ’anwan. Lolatsolene pa ’an- 
?emmia: “Teokwillo, ’o’6’one, mammehu?” “’Qnkiatannomehu,” 
’o’d’one ’apanLolatsol’ome. ‘‘Taxui,’’ Lolatsolene pa ’an’ommia, 
“yonne mapanthgitsolhuimen mankiatanndtcimen’au, yonne manso- 
wipetci.”” ’O’O’one ’apanthoitsolhakehen ’amme. 


*Ammemen wa Lolatcal’ene *ithon’au ’anwan Lolatcal’ene pa 
’?an’ommia: ‘“Teokwillo, ’o’d’one, mammehu?” “’Qnkiatanno- 
mehu,” ’o’d’one ’apanLolatca’ome. ‘‘Taxui,’’ teexamen Lola- 
tcal’ene pa ’an’ommia, “yonne thoitcal’ene mapanhuimen wa mankia- 
tanndtcimen’au mansowipetci.”” ’O’d’one ’apanthoitcalhakehen 
7amme. 

*dmmemen mentcoho tcutei Tholtdiene kakehui mo’e ’en’ai 
’anwan. “Tcokwillo, ’o’d’one, mammehu?” Tholfaiene pa ’an’- 
oemmia. “’Ankiatannogmehu,” ’o’d’one ’antohu. ‘‘Taxui,” Tholtai- 
ene pa’an’ommia. ‘‘ Komananthoiwia patohewen, phonwen, tsolwen 
"imoya’e?”’ ’O’O’one ’antohu: ‘Kananwia.” ‘‘kowen,’’ Tholtaiene 
pa ’an’ommia, “yinne thdjene pa maukipdhokehen wa Tholene thoppiu 
mapan’dleteci.”” ‘“Kdwenno, nayo kokithoi’antci he ’amiaumemma.”’ 
“Taxui,”’ theltaiene tohu, ‘““péemo pathewenno mapphotci, hatta 
tamo’emg han xo’ene ’an tsolwen, hay yon pi’au pathelwen, hax 
haxwe’ene pdthowen, kota phonwen. Ho  maithoi’amehenne 
tatholxiamotxi.”” “Taxui,” ’o’d’one ’antohu, “He ’aimiaumeko 
na ’atheiphotei.” ’Apanthoiwdtcehen wa Tholtdiene tomemma 


* The butterflies of various colors are encountered by Sengere- 
pove’éna in the order in which the cardinal directions and their colors 
are mentioned in Picuris ceremonies: tapupa, northeast (patho-, 
white); ts’opa, northwest (phon-, black); tanon, southwest (tsol-, 
yellow); takwepa, southeast (teal-, blue). To these is sometimes 
added: pimma, east; literally, in the middle (paxe-, gray); cp. p. 354. 


HARRINGTON] CHILDREN’S STORIES 319 


Then the little boys went. As they went they came to the home of 
the White Butterflies. ‘‘Where are you going, little boys?’ the 
White Butterflies said to them. ‘‘We are going to look for our 
parents,” said the little boys to the White Butterflies. ‘‘ Very well,’ 
said the White Butterflies, ‘‘if you take this white paint, where you 
are going to look for your parents you may need it.”” They took the 
white paint and went. 

As they went, they came to the home of the Black Butterflies. 
The Black Butterflies said to them: ‘‘Where are you going, little 
boys?” ‘We are going to look for our parents,”’ said the little boys 
to the Black Butterflies. ‘Very well,’ said the Black Butterflies, 
“if you take this black paint, where you are going to look for your 
parents you may need it.’”’ The little boys took the black paint and 
went. 

As they went, they came to the home of the Yellow Butterflies. 
The Yellow Butterflies said to them: ‘‘Where are you going, little 
boys?” “We are going to look for our parents,” the little boys said 
to the Yellow Butterflies. ‘‘Very well,” said the Yellow Butterflies 
to the boys, ‘“‘if you take this yellow paint, where you are going to 
look for your parents you may need it.” The little boys took the 
yellow paint and went. 

As they went, they came to the home of the Blue Butterflies. The 
Blue Butterflies said to them: ‘“‘Where are you going, little boys?” 
“We are going to look for our parents,’’ said the little boys to the 
Blue Butterflies. ‘Very well,” said the Blue Butterflies, “if you 
take this blue paint, where you are going to look for your parents 
you may need it.’’ The little boys took the blue paint and went. 

As they went, they came to where there was a certain Flying 
Creature which looked like a crow. ‘‘Where are you going, little 
boys?” the Flying Creature said to them. ‘We are going to look 
for our parents,” said the little boys. ‘‘Very well,’ said the Flying 
Creature, ‘‘have you any white, black, and yellow paint?” The 
little boys said, ‘‘We have.” ‘Good,” said the Flying Creature, 
“if you can paint my feathers I will take you up to where the Sun 
lives.” “Good. We will paint your feathers any way you wish.” 
“Very well,” said the Flying Creature, ‘‘you can paint my head white 
and my bill and legs yellow, and here on my breast white, and the 
tail white, and black at the end. After you paint me as I have told 
you, I will be ready to fly.’ “Very well,” the little boys said, ‘we 
will paint you any way you wish.” They took out their paint and 
painted the Flying Creature as he had told them. After they 
finished painting him, he was called by them the Eagle. That is the 


320 PICUR{S CHILDREN’S STORIES JETH. ANN. 43 


‘anthoiphohu. ’Qmphophalehen Tciuene ’anxaya. Hokeyo Tciuene 
ho’imoyo. “Taxui,’”’ Tciuene tohu, ‘yon tonna mantai. Kwalwenno 
manteceltci, na tathelkolhe. Takdlekennayo mantcekweltci. Mana- 
mopo mapan’omen maxen.” ‘Taxui,”’ ’o’d’one ’antohu. 

Tciutonna ’anlaketen Teiuene makol. Piasai kwilpa wilehu, 
piasai laikepa namulmatcia. Tcexame mala. ‘“Teang han 
mantcekwelpon,” ’0’6’one ’an’ommia. 

’Untcekwelpotexen tan napadman’au ’an’e. ‘“‘Teano han, ’o’d’one, 
Tholene ’apawian’au wo mapankal. Watei (namatopemen) natho- 
pathokittha yo manankia’e, Tholene ’akwinwia’eyo wia. Hatta 
manantamene ’ampewia’e wa Thodpiapdxeline thdtha yo 7ikui. 
Thepai hiaulon Thapiapaxelane manantamene ’ampewia’epajo puha- 
ftahu. Hokeyo thonna hiaulon nananne wa puhatadmempiu mam- 
metci. Napi’ayo ’anape’a howenko manapipo. Hewen mantci- 
’alian’an manatoxepipe. ’CAixen mampuha’awia’an mampuhathiatei. 
Howenko manant@mene ’ampéwia’e mapanaxwampo. ’Umpu- 
haxwantowia’etenno mapanxwantci. Teoteketten ’atenno ’opu- 
haxwantowia. Philian ’awia’e mapanthouko Thopiapaxoldne 
piuketci. Piukethayo manantdmene ’ampéwia’e mapankolehenng 
wewe tcaikwil man’etci, yoho taixiatcimewen.”’ 


’?O’d’one Tciuene pa ’anai’ommia ’amme. Hiaulon tcexamen 
napiai ’antotalia. ‘Yino han Thodpiapdxeline kanantamene 
?anpéwia’epa puhatahu,” ’o’d’one ’antohu, ‘“‘taxui, ’an’dtcometci. 
Tciuene pa ’anai’ommiapunten ’antapuhen kanfiahanetci.”” Mentco- 
ho wa Thopiapdaxolane ’anapompiu ’amme. Wa tcimen’au ’anwdn- 
’aiten Thopiapdxolane pa ’an’ommia: ‘‘’9utco’d’one, heyo teune ’e 
yoho manwanhu? Na teutsi hele yoho ’ananqlataiwamme, witciutco- 
one wenno yoho ’anawamme. Tcano wipaita mapanhanetci.” ‘Pa 
yoho ’antcihu,” ’o’d’one ’antohu. ‘Taxui,” Thopiapaxetine tohu, 
“vompol manantadmene ’anpéwia’epayo, thepai tapuhatahu. Yoho 
mankiatannodtcimen nanq’an ’ipuhatdci manantadmene ’ampéwia’epa. 
Tcutai ’oléme’eyo ’ansopéwiatci.”’ 


Mentcoho ’ipuhatahu. ’O’d’one ’ampuhaxwantcikomaixen Thopi- 
apdxoldne ’opuhaxwantowia’ehenno ’anxwanhu. Philian ’anwiapu’e 
?anthowian Thopiapaxoldne piuken. ‘‘Takanléme,”’ ’0’d’one ’antohu. 
“Yimpoi kananta@mene ’ampéwia’e ’apanhuimenten wa Tciuene 
kananxia’empiu ’ammetci.’”’ ’Qpanpékolehen ’amme wa Tciuene 
xia’entha ’anwdan. 

“Heyo, ’o’d’one, manannapu?” Tciuene pa ’an’ommia. ‘“K6- 
wen,” ’o’d’one ’antohu. ‘“‘Kanant@mene ’ampéwia’eyo kantéme.”’ 
“Taxui,”’ Tciuene tohu, “tean’ehan manankiane mankolme’aihenng 
wathate manmaiaihenno wéwe patha mapilouetci patcuta. Tho- 
ton’aihen wa manankia’etha mametci, tcitei nang’etenng Thdlene 


HARRINGTON] CHILDREN’S STORIES aval 


reason the Eagle looks that way. ‘‘Very well,” said the Eagle, ‘‘sit 
on my back. Hold on tight, I am about to fly. As soon as I fly, 
close your eyes. You must not look until I tell you.”’ ‘Very well,” 
said the little boys. 

They sat on the Eagle’s back and the Eagle flew. He ascended 
higher and higher and kept circling. Then he lighted. “Now you 
can open your eyes,” he said to the little boys. 

When they opened their eyes they were in a strange-looking land. 
“Now, little boys, I have brought you to the Sun’s land. Over there 
where that white house is your mother is staying. She is now the 
Sun’s wife, and your father’s head is at the Morning Star’s house. 
Every morning the Morning Star plays shinny with your father’s 
head. So you must go early to-morrow morning to the place where 
he is playing shinny. He makes a fierce noise, but you must not 
fear him. Should he ask you any questions, you must not fear to 
answer him. If he should ask you to play shinny, you must be 
willing to play shinny with him. But you must not hit your father’s 
head. You must only try to hit his shinny sticks. He has only 
about ten shinny sticks. When you break his last shinny stick the 
Morning Star will drop dead. When he drops dead you must take 
your father’s head and come here again. I will be waiting here.” 

The little children went as the Eagle had told them. Early in the 
morning they heard a fierce noise. ‘‘There is the Morning Star playing 
shinny with our father’s head,” said the little children; “‘indeed, let 
us go and meet him. We will do as the Eagle told us, and will win.” 
They went where the Morning Star was making the noise. When 
they came to where the Morning Star was the Morning Star said to 
them: ‘Little boys, why do you come here? There is no creature 
that comes around where I am; not even a little bird comes around 
here. Now I shall eat you both up.” ‘We are around here, any- 
how,’ the little boys said. ‘Very well,’ said the Morning Star, 
“this is your father’s head, and I play shinny with it every morning. 
If you are around here looking for your parents, let us play shinny 
with your father’s head. Whoever wins shall have the head.” 

Then they began to play shinny. The little children, instead of 
hitting the shinny ball, were hitting the Morning Star’s shinny 
sticks. When his last shinny stick was broken, the Morning Star 
dropped dead. ‘‘We win,” said the little boys. ‘Our father’s head 
we shall take over to where the Eagle is waiting for us.’’ So they 
took the head and came to where the Eagle was waiting. 

“How did you make out, little boys?” said the Eagle to them. 
“Well,” said the little boys, “we have won our father’s head.” 
“Very well,” said the Eagle, “now you may go and get your mother. 
When you bring her back here I will take you down again to the 
earth. You must go to where your mother is staying after it gets 


322 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


matcikuhu. Tcikuitha yinne talexwilto’ene Xd@ane pa mantommi- 
apu’e mampdapholehen watciwapo, hanko mankiamatei teaikwil.” 
“Ho,” teexamen ’o’d’one ’antohu, ‘‘thotan’aihenng wa kanankia- 
theppiu ’ansometci.”’ 


Tholken’aihen mentcoho ’amme. Phalta ’antson’aihen Tholene 
’antcithan. Xatdlexwiltopa ’anpapholehen Thédlene  iqitcipiu. 
’(nkiahémehen wa Tciuene xia’epuppiu ’anhui. 


““Heyo, ’o’0’one, manannapu?”’ Tciuene pa ’an’emmia. ‘‘Kowen,” 
’0’0’one ’antohu. ‘‘Taxui,” Tciuene tohu, “patcuta yon tonna 
mimalai, takolekennayo miupehatcepaxemetci, miwatcekwelpapa 
patha tatakenmaxen.” Tcexamen Tciuton’ai ’imalakehen Tciuene 
makol. Wa namulmatcia’aihen, patha matai. ‘Tcanohan,” 
Tciuene tohu, ‘wa matheppiu mata@mene ’ampéwia’e mapihuimen 
mametci. Wa mathenna mawan’aiten yompei péemo wa nanenan’au 
mapikutci. Mapiyamopo pannuthela napuimen. ’Cixen hanko 
matamene wéwe ’atupiatcetci.” 

’O’d’one ’anankiaphil ’inthoppiu patcuta ime. ’Itthonna ’iwan- 
’aiten ’anantamene ’ampéwia’e wa Tciuene pa ’anai’omiapun nowen 
nanan’ai ’ipikui. Pannuthols napuimen wa ’ipipékuipun’au ’iumom- 
‘aixen Sengerepove’éna tsdpe waiwimepun ’imon’aihen ’ithan. 
Tcihuite kowehenno ’itho’an. 

Kaxweki. 


Tur OLp Giant STEALS SENGEREPOVE’ENA’S WIFE 


Nakuthe nakutheke tcexamen pakeuphal’ai ’itaitho. Thapa 
Sengerepove’éna hatta ’Ipathdkwin ’aliulano ’antho. Mentcoho 
Sengerepove’éna tcdwia. Tedkehen fahu. Thepai ’otcdwelemen, 
ipekalhu. Hatta ’atiulane piakakehen paikwiu tahu. 


Mentcoho wepa Sengerepove’éna ’otcdwale. ’Ipathdkwin paikwiu 
piakame. ’Onapia’amentha mentcoho Takololote ’awan. ‘‘Heyo 
‘atahu?” Takolone pa’ommia. “Tanapia’ahu,” ’Ipathdkwin tohu. 
“Taxui, yon tdmoloma ’atsen xui,’ Takoléne tohu. “Hatta 
7anthonmakwil tamemeko. Tcakken hatta ’ansatcdkwiwakkeko,”’ 
*Ipathdkwin tohu. ‘Yon fomoloma ’atsan, me ’a’emehu. ’?Afson’an 
na ’akdlehen yo ’ataitci,’’ Takoline tohu. ‘ ’Anthoppiu hatta 
tamemeko. Hatta teakken ’ansotho’e tedkwiwakkeko,” ’Ipathdkwin 
tohu. Mentcoho Takolone pa kéliahen tamolotha takiahen thoppiu 
mapesal. 

Sengerepove’éna tedkwiwan’aixen ’atiuthe’e thattha wa’e. ‘‘Howen 
hexetci ’anhutho’e tcan wakwoenwileme? Xomma wa_ faikwiu 
taipoteutei.’”’ Ho tomenphil wa paikwiukwil polou. Wa ma@’dkettha 


HARRINGTON] CHILDREN’S STORIES o2o 


dark, for that is the only time that the Sun goes to sleep. While he 
is asleep you must spit the earsticks that the Woodrats gave you on 
him and he will not wake up, and then you must bring your mother 
here.’ ‘All right,’’ said the little boys, “‘as soon as it grows dark we 
shall go over to where our mother is living.”’ 

When it got dark, they went. When they entered the room they 
found the Sun asleep. They spit on him with the earsticks of the 
Woodrats. The Sun fell fast asleep. They took their mother out 
and carried her to where the Eagle was waiting for them. 

“How did you make out, little boys?”’ said the Eagle. ‘‘ Well,” 
said the little boys. ‘‘Very well,’ said the Eagle, “the three of you 
sit on my back, close your eyes as soon as I fly, do not open your 
eyes until I land on the ground.’”’ Then they got on the back of the 
Eagle, and the Eagle flew. He circled around and landed on the 
ground. ‘Now,’ said the Eagle, ‘‘you can take your father’s head 
home. When you reach home you must put your father’s head in a 
dark place. Don’t look at it for five days. By that time your 
father will turn to flesh again.” 

The little children and their mother went home. When they 
reached home they put their father’s head in a dark place, as the 
Eagle had told them. After five days they looked where they had 
put the head and they found Sengerepove’énq as he had looked before. 
They lived happily ever afterward. 

You have a tail. 


Tue Oxtp Grant STEALS SENGEREPOVE’ENQ’S WIFE 


Once upon a time at San Juan the people dwelt. And also 
Sengerepove’éna and White Corn Woman, his wife, dwelt there. 
Sengerepove’éna was a hunter. He did nothing but hunt. He 
went out hunting every day and brought deer.'| And his wife did 
nothing but wash clothes down at the river. 

And once Sengerepove’éna went out hunting. White Corn Woman 
went to the river to wash clothes. While she was washing her clothes 
the Old Giant came to her. ‘‘What are you doing?” said the Giant 
to her. ‘I am washing clothes,’”’ said White Corn Woman. ‘Very 
well, get into this packbasket then,” said the Giant. ‘I am already 
starting home. My husband comes home from hunting at this time,” 
said White Corn Woman. ‘‘Get into this packbasket, I said. If you 
do not get in I will take you and put you in myself,” said the Giant. 
“Tam already starting home. My husband comes home from hunt- 
ing at this time,’’ said White Corn Woman. Then the Giant took 
her and put her into the packbasket and started for his home. 

When Sengerepove’éna returned from hunting his wife was not at 
home. ‘But why is it that my wife does not come up from the river 


'For deer-summoning song used by Sengerepove’éna and other 
Picuris deer hunters see p. 397. 


324 PICURIS CHILDREN’S STORIES [BTH. ANN. 43 


wandkettha wan’aixen, hota ’antipatukkiwaita hota ’ongpiatiakwan- 
waita nang. ‘‘Howen tcokwiltci ’antiume?”’ Sengerepove’énag tohu. 


Yiho tcimen mentcoho Takolone ’ithan. ‘‘Howen yontai tailine 
pahe taiutemmia. Howen wa tikou’auxen he tihotci.”” Lumo’- 
elehen mentcoho Takoldne ’ihon. 


Memen Xa@lole hax Xahi’o ’an ’anthen’ai wan. ‘“‘Sengerepove’éna, 
tcokwillo ’amehu?’”’ Xdane pa’ommia. ‘Taliukolmehu, Takolotote 
pa tahulemmayo.” ‘’Q, yokweyo teomen tcatthei. ‘Taithune 
taihiihu,’ me ’emmiameko yokwe memen.”’ Xa@lote hatta Xaliula pa 
wennen talexwiltoteommiahen. ‘’Aixen hoikenan@’an yene payo 
’apaholtci,’”” Xatote *°ommia. Thapa X@lole xwelmotcanehen thapa 
xwellommia ’9mmiamen, ‘‘Yontsi xwelene ’aixen hoikenana’an’an 
’ahuimen.”’ 


Memen thapa Lolapathoene ’ithen’au wan. ‘‘Sengerepove’éna, 
teokwillo ’amehu,”’ Lolapathoone pa ’ommia. Sengerepove’éna 
tohu: “Takoldtole pa tatiutemmayo tatiukolmehu.” “’Amatci. 
‘Tdithune taihtihu ’ ’ommiameko yohui teomen.”” Lolapathoane pa 
xolenpathomekiahen talalpdthoone ’an. ’Okalehen mentcoho wéwe 
maTakold’ihonpesai. 


Mentcoho Sengerepove’éna me. Memen Loldphon’ena ’ithen’ai 
wan. ‘“‘Sengerepove’éna tcokwillo ’amehu?’’ Lolaphon’ene pa 
?ommia. Sengerepove’éna tohu: ‘Takoldtole pa taiutemmayo tatiu- 
kolmehu.” Lolaphon’ene “itohu: ‘“Yohui ‘taithune taihiihu 
?ommiamenno tcdmen.’”’ Lolaphon’ene pa  xelenphonmekiahen 
talalphon’ene ’an. ’Okalehen mentcoho wéwe maTakold’ihonpesai. 


Memen Lolatsolene ’ithen’ai wan. ‘“Sengerepove’éna, tcokwillo 
’amehu?” Lolatsolene pa ’ommia. Sengerepove’éna tohu: ‘Tako- 
lotole pa tatiulemmayo tatiukolmehu.” ’Qmatci. Yohui ‘taithune 
taihtihu ’ ’ommiamenno tcomen,’’ Loldtsolene ’itohu. Xolentsol- 
mekiahen hatta talaltsolene ’an. ’Okalehen wéwe Takolotole 
*ihon. 


Memen Wolitcal’ene ’ithen’ai wan. ‘‘Sengerepove’éng, tcokwillo 
?amehu?” Lotateal’ene pa ’ommia. “Takoldtlote pa tahulemmayo 
tatiukolehu.’”’ ‘’Qmatei Yehuiyo ‘taithune taihtihu ’ *9mmiamenne 


HARRINGTON] CHILDREN’S STORIES 325 


early this time? I think I will go down to the river and see.”’ As 
he said thus, he went down to the river to look. When he came to 
her place of washing, the pot was still there and her clothes were still 
hanging to dry as she had left them. ‘But where did my wife go?” 
said Sengerepove’éna. 

As he was walking around there he found a track of the Giant. 
“T think this big person has stolen my wife. But anyhow I will 
follow him until I catch up with him.” He put his quiver on his 
back and started to follow the tracks of the Giant. 

As he went he came to the home of Old Male Woodrat and Old 
Female Woodrat. ‘‘Sengerepove’éna, where are you going?” the 
Woodrat said to him. “I am going to fetch my wife, because the 
Old Giant has stolen my wife from me.” ‘‘ Yes, he was passing here 
to-day. ‘The one greedy for people is taking a person,’ the people 
called out to him as he was going by here.”” Old Male Woodrat and 
Old Female Woodrat each gave him an earstick. ‘“‘In case of betting 
you must spit on yourself with this,” Old Male Woodrat said. And 
Old Male Woodrat took out a tobacco bag and also gave him a pipe 
and told him: ‘‘ You may take this pipe in case of betting.”’ 

As he went he came to the home of the White Butterflies. 
“Sengerepove’éna, where are you going?”’ said the White Butterflies 
to him. Sengerepove’éna said: ‘‘The Old Giant has stolen my wife 
and I am going to fetch her.” ‘‘You can bring her back. ‘The one 
ereedy for people is taking a person,’ the people called out to him as 
he passed here.’ The White Butterflies fed him white cornbread 
and white boiled beans. After he had eaten he then set off again to 
follow the tracks of the Giant. 

Then Sengerepove’éna went on. As he went he came to the home 
of the Black Butterflies. ‘‘Sengerepove’éna, where are you going?”’ 
said the Black Butterflies to him. Sengerepove’éna said: ‘‘The 
Old Giant has stolen my wife. I am going to fetch her back.’ The 
Black Butterflies said: ‘‘‘The one greedy for people is taking a 
person,’ the people said to him as he passed.’’ The Black Butter- 
flies fed him black cornbread and black boiled beans. After he had 
eaten he then set off again to follow the tracks of the Giant. 

As he went he came to the home of the Yellow Butterflies. 
“Sengerepove’éna, where are you going?’’ said the Yellow Butter- 
flies to him. Sengerepove’éna said: ‘‘The Old Giant has stolen my 
wife and I am going to fetch her.”” ‘“‘You can bring her. ‘The one 
greedy for people is taking a person,’ the people said to him as he 
passed,” said the Yellow Butterflies. He was fed yellow cornbread 
and yellow boiled beans. After he had eaten he again started off to 
follow the tracks of the Old Giant. 

As he went, he came to the home of the Blue Butterflies. “‘Sen- 
gerepove’éna, where are you going?” said the Blue Butterflies to 
him. ‘The Old Giant has stolen my wife. I am going to fetch my 


326 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


memen,”’ Lolateal’ene *itohu. Xolentcalmekiahen han talaltcal’ene 
’ ’ S = S = a. 
an. ’Okalehen wéwe Takolone ’ihon. 


Hétcuwen Takolone thon’ai wan. Thonna fson’aixen, thonna 
huthan. ‘’Qnhulane, heyo teutsi yoho ’atahu?”’ Hu’ome. ‘“Tako- 
lone pa wa paikwiu ta’Gdmepun’aite tamolona tatakiahen tasomatciapu 
teakwil. Takoléne yin ’anatotakimmayo ’e,’’ ’atiuthe’e pa ’emmia 
“Taxui,” Sengerepove’éna tohu, “tatama yo taphotouhe, ’ajxia- 
‘amewen. Tihon’aihenne kananthoppiu ’ametci.”’ 


Mentcoho Sengerepove’éna tdtapiu wa Takoléne taipiu tou. 
Tson’aiten tcita Takoléne toiwaxenkutha than. ‘Heyo, Sengere- 
pove’éna, teutei yoho ’anpakwen pakin’au ’atsonhu. Na tcutei wi 
hele ’ananqalataiwanme yeho. Wi tciutco’one wenng yoho ’ana- 
tsomme,” Takolone pa ’emmiahu. ‘‘Manhtulemaiko hokeyo tatiu- 
kol’e,” Sengerepove’éna Takold’ome. ‘‘Taxui,’’ Takoléne tohu, 
“kanhoi’antci, teutei ’oleme’eyo liuene ’awiatci.’”’ ‘‘Taxui,’’ Sengere- 
pove’éna tohu. 


Takolone tea’an xueltiliteanehen tohu: ‘‘Teutei yontai ’elamaxen 
tatane xwelkopaxemopome’eyo ’otémetci.’”’ Ho tomen mentcoho 
xwelphiatci. Tcexamen nakopaxemopiahu. Halo tatapin’ai ’anatse- 
kopdxemowamenta ’axweltonphal. 


Tean’ehan Sengerepove’éna ’anawdn. Xdane pa talexwilto temmia- 
pu’e pa  xwelpapholmehen  lataihu. Maxotciakia’ohuihenno 
’axwelwia. ‘‘Wu, hiapa ’e ’ahe. Lapuma kanaikepaxemowatei, 
ho’ohen kasoxwelwia. Hiapa na wihitcu’an ’aniwianhe wipin’aiwen 
?anawan. Tcano ’atutemetci.’’ Sengerepove’éna mentcoho xwelphia- 
tce. Hatta nakepdxemopiahu. Piasai pin’ai ’anawahu. Leuten 
napuimen ’@lamaxen ’anawan. ‘’Kyomen ’alaitutce natholen,”’ 
Takoldne pa ’ommiahu. ‘‘Howen halo miaittmeme. Tcang na- 
kdteatci, teutei ?owawole’eyo tiuene ’awiatci.”’ 


Mentcoho Takoléne napho’aite ’ophal’aite tcilaumotcane, han 
tohu: ‘’Teano yone pa ’atephaliatci. hokeyo tean ’eyo kanatsenwatei. 
Tecutoi yon totamate ’owawole’eyo liuene ’awiatci. Hokeyo ’eyo yona 
’atsottewetci.”’ ‘‘Taxui,’’ Sengerepove’éna tohu. Xa@ane pa tale- 
xwiltotammia pu’epa wetanmapapholmehen. Takoldtote ’otcitouphia- 
teehen kén’aukwil ’owole. Tawehui tcitouene tdtama ’otenhu. 
“Teano Sengerepove’éna yinne pa tephaliatci. tcano ’anhuwiatci.” 
Tciltsuene ’opohatepphal, Takolone tdtapiu tson. Tsen’aixen Senge- 


BUREAU OF AMERICAN ETHNOLOGY FORTY-THIRD ANNUAL REPORT PLATE 44 


THE CONTEST BETWEEN SENGEREPOVE'ENA AND THE GIANT 


HARRINGTON] CHILDREN’S STORIES 327 


wife.’ ‘You can bring her. ‘The one greedy for people is taking 
a person,’ the people here said to him as he went,’’ said the Blue 
Butterflies. He was fed blue cornbread and blue boiled beans. 
After he had eaten he again followed the tracks of the Giant. 

At last he came to the home of the Giant. As he entered the 
house he found his own wife in the house. ‘“‘My wife, what are you 
doing here?” he said to his wife. ‘While I was washing at the 
river the Giant came and put me into his packbasket and brought 
me here. The Giant is there in his estufa,’” said his wife to him. 
“Very well,’ said Sengerepove’éna, “I will go down to the estufa 
and you can be getting ready. After I kill him, we can go home.” 

And then Sengerepove’éna went down into the estufa, in where 
the Giant was. Entering there he found the Giant lying leaning 
asleep. ‘‘Sengerepove’éna, why are you entering here in my private 
place? There is no living creature that comes around here. Not 
even a little bird comes here,’ the Giant said to him. ‘Because 
you have stolen my wife, that is the reason I have come to get her,”’ 
Sengerepove’éna said to the Giant. ‘‘Very well,” said the Giant, 
“we will bet. The one that wins shall have the woman.” ‘‘ Very 
well,” said Sengerepove’éna. 

The Giant took out a long pipe and said: ‘‘The one that fills this 
estufa to the top with a cloud of smoke from the pipe shall win.” 
(Pl. 44.) As he said this, he lighted his pipe. Then he began to 
make the cloud of smoke from his pipe. But before the smoke 
reached halfway up the estufa his tobacco burned out from his pipe. 

Now Sengerepove’énq’s turn came. He began to spit on his pipe 
with the earsticks that the Old Woodrats had given him, and began 
to put tobacco into it. His pipe was not larger than his little finger. 
“Wu, you could not do half as well as I did. The smoke of your 
pipe will never reach the ceiling, because your pipe is too small. 
Even my pipe, large as it is, did not get half way. Now I am going 
to win the woman from you.’ Sengerepove’éna then lighted his 
pipe and began to make a cloud of smoke. Slowly it rose halfway. 
In a short time it reached up to the roof-hole. ‘I think you must 
have more power than I,’”’ said the Giant to him. ‘But you have 
not defeated me yet. Now we shall see. Whoever comes out safe 
shal! have the woman.”’ 

Then the Giant took a bag of obsidians from a shelf hole in the 
wall and said: ‘“‘Now this will cut you to pieces. And so it will be 
your turn this time. The one that comes out alive from this estufa 
shall have the woman. You are to stay in here first.” ‘Very 
well,” said Sengerepove’éna. He spit on himself with the earsticks 
which the Old Woodrats had given him. The Old Giant started to 
burn the obsidians and went outside. The obsidians began to 
explode in the estufa like a gun. ‘‘Now those will cut Sengere- 


328 PICURIS CHILDREN’S STORIES [BTH. ANN. 43 


repove’éng hota wa’jlia ’e. “Xomma ’eyo tean kanawan,” Sengere- 
pove’éna Takolone ’omehu. ’Otcitouteanehen mentecoho ’ophia~ 
teehen kén’aukwil ’owale. Tawehui tcitsuene totama nateppo. 


” 


“Tahan ’ammetci,” liu’eme, “teano Takolone tcitsuene pate- 
phalia.”” Mentecoho ’atiuphil ’amme. 

‘dmmemen Lolateal’ene ’ithen’ai ’anwan. ‘“‘Heyo, Sengere- 
pove’ena, “ahuhtihu han,” Lolateal’ene pa ’ommia. ‘“’,” Sen- 
gerepove’éna tohu. “Mankwon’antci xui. Tut’ephalian howen 
leutenno tuta yatiatci.” 


Mentcoho ’amme, wa Loldtsolene ’ithen’ai ’anwan. “Sengere- 
pove’éna, ’atuhtihu han?” “?(1,”” Sengerepove’éna tohu. “‘Man- 
kwoen’antei xui. Tutephalia pynnopa hatta tutayatiahu,” Lotatso- 
lene pa ’an’ommiamehen ’amme. 


Wa Loldphen’ene ’ithon’ai ’anwan. ‘‘Sengerepove’éna, ’aliuhiihu 
han,’ Lolaphon’ene pa ’9mmia. “’Q,” Sengerepove’éna tohu. 
“Makwon’antei xui. Tutephalia pynnopa hatta tutatcia,’”’ haihen 
ho ’an’ommiamenten ’amme. 


Wa _ Loldpathoone 7ithon’ai ’anwan. ‘‘Sengerepove’éna, hatta 
‘aliuhtihu han?” Lolapathoone pa’oemmia. ‘’Q,” Sengerepove’éna 
tohu. ‘““Mankwon’antci xui. Tutephalia pynnepa hatta tutaya- 
phalhan.”’ Ho ’an’ommiamenten ’amme. 


Wa Xalole han Xah’o ’anthon’ai ’anwan. ‘“‘Sengerepove’éna, 
‘ahuhiihu han,” Xdane pa ’emmia. ‘’A,” Sengerepove’éna tohu. 
“Mankwon’antei xui. Tutephalia punnopa hatta tutayaphalko 
hatta manhdpiahe.”” Ho ’an’ommiamenten ’amme. 


Takolotole *itamolo’eletenno Sengerepove’éna ma’ixossai. Nate- 
lia’epa, lelpaiwehen mo’aihen pi’au mehu. 


Mentcoho Pakdiene xwia’an. Pakayene teuten ’awan. ‘‘Heyo, 
Phutetala,'” Pakaiene pa ommia. “Hele ’axwia’anhu Sengere- 
pove’ena pa taliukolalemmayo, xomma mannatel’antcike, wa ’antel- 
xwiltlaken’au tikowehen titiukwetcike.”’ ‘‘Na nathia’ai tiyasotelho- 
kenno, na tiyasopéephia.”’ Pakdiene tomehen matholkol. 


' Proper name of the Old Giant, of obscure meaning, used by the 
birds, ete., in addressing him. 


HARRINGTON] CHILDREN’S STORIES 329 


pove’éna to pieces. Now I shall have the woman.” After the 
obsidians were all exploded, the Giant went into the estufa. But 
when he went in Sengerepove’éna was still sitting there as if nothing 
had happened. ‘‘ Now it is your turn,’”’ Sengerepove’éna said to the 
Giant. He then took out the obsidians and set them afire, and 
then went outside. The obsidians were exploding like a gun in the 
estufa. 

‘“Now let us go,’’ he said to his wife, “the Giant has now been 
cut all to pieces by the obsidians.’’ With his wife he then set out. 

As they went they came to the home of the Blue Butterflies. 
‘““Sengerepove’éng, are you already taking your wife?” said the Blue 
Butterflies to him. ‘‘Yes,’’ said Sengerepove’éna. ‘‘ You must hurry 
then. His flesh was all cut to pieces but will all come together again 
in a short time.” 

And then they went and came to the home of the Yellow Butter- 
flies. ‘“‘Sengerepove’énq, are you already taking you wife?” ‘‘Yes,”’ 
said Sengerepove’éna. ‘‘You must hurry then. His flesh was all 
cut to pieces but is coming together again already,’’ the Yellow 
Butterflies told them, and they went. 

They came there to the home of the Black Butterflies. ‘“‘Sengere- 
pove’éna, are you already taking your wife?’’said the Black Butter- 
flies to him. ‘“‘Yes,’’ said Sengerepove’éna. ‘‘You must hurry then. 
His flesh was all cut to pieces but has come together again already.” 
And as they were told that they went. 

They came there to the home of the White Butterflies. ‘‘Sengere- 
pove’éna, are you already taking your wife?”’ said the White Butter- 
flies to him. ‘Yes,’ said Sengerepove’éna. ‘‘ You must hurry then. 
His flesh was all cut to pieces but has come together again already.” 
And as they were told that they went. 

They came there to the home of Old Male Woodrat and Old 
Female Woodrat. ‘‘Sengerepove’éna, are you already taking your 
wife?”’ the Woodrats said to him. ‘‘Yes,’’ said Sengerepove’éna. 
“You must hurry then. His flesh was all cut to pieces but it has come 
together and now he is coming tracking you.’”’ As they were told this 
they went. 

The Old Giant put his packbasket on his back and started to track 
Sengerepove’éna. As it was hot, he was sweating as he went along 
the road. 

He then called a Buzzard. The Buzzard soon came to him. 
“What is the matter, Phutetala?” said the Buzzard to him. ‘I 
am calling you because Sengerepove’éna has stolen a pretty woman 
from me, to see if you can make it hot, so that I can catch them 
wherever they sit down to rest in the shade and take the woman 
away from him.” ‘I do not like very much heat, as I am_bald- 
headed.’’ As the Buzzard said this he flew away. 

19078°—28——22 


330 PICURIS CHILDREN’S STORIES [eTH. ANN. 43 


Leuten mentcoho Pakdiene natelwai. Takolodne  telpawehen 
mg’aihen teoho pipiu mehu. ‘‘Tcutei Sengerepove’éng ’atiuphil 
’anlelte’eyomen ’anwia,” tomen tonatha mapdatintai. Mentcoho 
Sengerepove’éna ’aliuphil patinkowehen ’ammehu. 


Leuten Takoléne Kakene xwia’an. Tonatha patin’entha Kakene 
’awain. ‘‘Heyo, Phutetala,” Kakene pa ’oemmia. ‘‘Mannatelwiatci- 
keyo ’axwia’anhu. Sengerepove’éna pa taltiukolatemmayo pihonhu. 
*Cixen yin ’antolxwiltaken’au tikoutcike, tiliukwetcike.” ‘‘Na tiyai- 
lolhokeko ’onokiwapapia’gn tey’ohen ’anamatholighankeko,”’ Kakene 
tomen matholkol. 


Leuten mentcoho Kdakene natolxwia’an. Mollon naphekwenme- 
waita, teyten tolene maxwawe. Kwamphilo mentcoho tolhu. 
Pa’iwehen Takoldne mo’aihen Pima mehu. Tsdputhata ’omele- 
saitciamen matcepaxemehu. Nakwantialpupomenmakolmen mehu, 
pa@’iwehen mo’aihen. Sengerepove’éna ’aliuphil patinkowehen pima 
7ammehu. Mentcoho Takolone tolpa’iwehen mo’aihen pima memen 
wétan tohu: “‘Sengerepove’éna mentcoho ’amalolxwinya’eyo wia, halo 
piyaisokoume. Hatta howe tamilehe. Hexeyo pa’iwehen napa- 
wehen yon pima nanan’ai tcutei tametci?’”? Mentcoho Takolone 
wéwe thappiu mamile. 


Sengerepove’éna ’anthon’ai ’anwdn’aiten tcikwete kowen ’antho- 
tahu. 

Hokeyo hatta Takolone wa Pakouphal’ai watainowake, hele telke 
hatta pa’ike ’anathéwia’epa. 

Kaxweki. 


THE OLp GIANTESS AND THE BROTHER AND SISTER FAawns. 


Nakuthe nakutheketen tcexamen Wethotapawa’an ! Takolo’oli’o 
the. Tcexamen thopai ’otcewolemen hele tcune ’anathiame’e yin 
tcimen’au ’onahdmen ’onakalhu, yenne wai piuene, kixwiu’ene, 
tlakwene han wel tcune nakwetai’ene yin tcimen’au ’antceltiame’e. 

Tcexamen wepa hipupa Pin’omakwil “ikel’e’ai Kui’aihen *itui- 
kolehen mentcoho me. Wa PIn’o’au mentcoho tcimen, wésen 
P@’o’d’one ’antcitiakeliatha ’ithan. Mentcoho piasai kiaten wa 
’antcikeliapiu memen, hatta pttha wan, mentcoho ’ankel’e’an 
kuipu’e pa Pe’o’d’one ’anmakiliahen ’antcélia. ‘Hele fo’éna, 
piPe’otcel,” Takolo’oli’o wétan tehu, “teano ’antheppiu pihui’aihen 
pikaltci.””, Menteoho Keltha ’elpai’aihen ’’é@lehen ’atheppiu me. 


' “Pine Footlog.”’ 


HARRINGTON] CHILDREN’S STORIES 331 


In a little while the Buzzard called the heat. The Giant was 
sweating as he went along the road. ‘‘Sengerepove’éna and his wife 
must stand heat well,” said he as he sat down to rest from the heat 
under a cottonwood tree. Sengerepove’éna and his wife were going 
along feeling nice and cool. 

After a while the Giant called a Crow. While he was sitting there 
under the shade of the cottonwood tree the Crow came to him. 
“What is the matter, Phutetala?”’ said the Crow to him. ‘T have 
called you so that you can summon the rain. Sengerepove’éna has 
stolen a pretty woman from me, and I am tracking them. I might 
be able to catch him wherever they stop for shelter from the rain, 


and take the woman away from him.” “TI do not like the rain, 
because if my wings get wet I soon tire of flying,’ said the Crow, and 
flew away. 


In a little while the Crow called the rain. It began to get cloudy 
and the rain soon began to pour. It rained, together with thunder. 
The Giant was drenched as he went along the road. The lightning 
struck in front of his face, and as it struck he closed his eyes. And 
when he heard the noise of the thunder he jumped as he went along 
there drenched. Sengerepove’éna and his wife were going along the 
road feeling nice and cool. As the Old Giant went along the road 
drenched he said to himself, ““Sengerepove’éna must stand rain well 
for I have not been able to overtake him yet. I think I will turn 
back again. Why am I going, drenched as I am, and with the roads 
muddy?” And the Giant returned again to his home. 

Sengerepove’éna and his wife arrived home and they lived happily 
thereafter. 

And this is why the Giant has never again come to San Juan to 
look for more people, since he suffered so much from the heat and rain. 

You have a tail. 


Tue Oxtp GIANTESS AND THE BROTHER AND SISTER Fawns. 


Long ago the Old Giantess lived at Wétholapawa’an. She went 
out hunting every day and killed whatever she could out there and 
brought it home, such as rabbits, chipmunks, tree squirrels, or what- 
ever animals she could get while going about hunting. 

Putting her shawl over her shoulders and taking her cane, she 
once started for Pin’oma. While she was walking about at Pin’oma, 
she found two little Fawns fast asleep. Going over slowly and 
quietly toward where they were lying asleep, she approached them, 
covered the young Fawns with the shawl which she had on her 
shoulders, and caught them. ‘‘Hurrah! I have got the little 
Fawns,” the Old Giantess said to herself, ‘‘now I shall take them 
home and fatten them up and eat them.’ She wrapped them up 
in her shawl, put them on her back, and carried them home. 


332 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


*Cthettha wan’aihen thophalta ‘iP@’omatco’aihen ’antcihu. 
‘Ikwelemekemen thepai thapa wel tcune hele ’angthiame’e 
’imekemen. Hohen 7iwa@’anhu. Piasai Pe’d’one ’antaupiatciahu. 
‘Anailaw’opiatciamenta yin tho’au ’ananatcautiahu. Takolo’oli’o 
pa thopai ’kén’au ’anteiwahemmiamen, yiho ’an’epiatahu. Kwilpa 
pilamon ’ammémen wéweta ’ammilehu. Piasai Takolo’oli’o pa 
‘anaimekiamenta piasai ’an’ouhu. Tcexamen thopai Takolo’oh’o 
pa ’an’ommiahu: ‘’O’d’one, halan hatta monowihope’okayahan.” 
’Onohope’otsawiamen ho ’an’ommiahu. Tecexamen  Pé@’o’d’one 
wétan ’antohu: “Howe Takolo’ol’o thate ’ankwiltci, thapai 
konowihopo’dkayq’e ’anso’ommiamenno, hoten tcoho ’antaxata- 
kiahen ’ankalia.”” Mentcoho piasai Pe@’o’d’one ’ananapixokowiahu. 
Wenho tcexamen ’antohu: ‘‘Thonnayo ’ankwiltci, hoten Takolo’oti’o 
pa ’antakiahen ’anhannia.” 


Mentcoho thdpahen Takolo’ot’o pa ketha ’anaihemmiaken 
’?an’epiahemmia. “Teano ’ankwiltci. Yon kwilpa  pilmakwil 
’ammekemakwil ’ammemewaitayo kanamilepo.”’ Ho ’antomen 
mentcoho ’amme. Pa’aya’oli’o mentcoho thapa yin pu’auta 
tha’epa teexamen ’athonketceta teiwa’e. Mentcoho Pe’o’d’one 
pilamon ’ammemen ’imomen tohu ‘“Takolo’oh’o po ’ansoPe’o- 
xwimmemenno.” Takolo’oh’o talian wétan tohu: ‘‘Wa ko’aixen 
’amme’aihen wéwe ’ammilekekohe.’””’ Mentcoho P@’o’d’one hatta 
houpa Pima ’anwilehu. Pa’aya’oti’o thenkotcatate wéwe ’anapo: 
“'Takolo’ot’o po ’ansoPe’oxwimmemenno.” Ho lteunehen teexamen 
Pa’ayq@’ol’o ’anapotahu. ‘‘Tcowinayo,”’ 'Takolo’oti’o tomen, 
ike’e’an kuiaihen ’ituikolehen thonketha ’owolehen, hatta houpa 
*anPe’omehu: “Wiwina’e po ’anansoPe’oxwimmemenung.” Hato- 
men tcexamen 71P@’ohon. 


Pe’o’d’one ’ammemewaita Paxopsta pana ’anwdn. Mentcoho 
Phoiphaltole! ’amphésalomakwialkur’aihen phitcino’entha ’anwdn. 
“Heyo teune, ’o’d’one, tcokwillo manmehu?’”’ Phgiphallole pa 
’an’ommia. ‘?’Cnkwilhu Takolo’oti’o pa thopai konohope’otsa- 
wiamen ’anxotepiameko. Hokeyo maixeme.” ‘‘Taxui,” Phoi- 
phaltote tohu, ‘‘yon phaiphalma mantsen.’”’? Mentcoho Pe@’o’d’one 
phgaiphalma 7’antsen. Leuten nanan Talolo’oh’o telpawehen 
mo’aihen  Phaiphaltote  phitcino’entha wan. ‘“Phogiphaltote, 
‘ananPe’okwilmeko ho pihénhu, yoho mamamon?” Takolo’oh’o 


‘More literally “Old Nostril” or “ Nostril Old Man.” 


HARRINGTON] CHILDREN’S STORIES BED 


After she brought the little Fawns home, she turned them loose 
inside the house, and they walked about. She fed them with corn 
mush and what else she could every morning. That is how she 
nursed them. Little by little the young Fawns began to grow. As 
they grew older, they got accustomed to the house. The Old 
Giantess used to take them outside for pleasure every day, and they 
played around there. They would walk up the road for a distance 
and then return again. As the Old Giantess fed them, they slowly 
grew larger. Every day the Old Giantess would say to them: 
“Tittle ones, I believe your little kidneys are already pretty fat.’’ 
Thus she would say to them as she felt their little kidneys. And 
the little Fawns said to each other: ‘Let us run away from the Old 
Giantess, for she tells us every day that our little kidneys are already 
fat, and is likely to roast us and eat us up.’’ In a short time the 
little Fawns began to get more afraid. One night they said to each 
other: ‘To-morrow we must run away, lest the Old Giantess roast 
us and devour us.” 

The next morning the Old Giantess gave them their breakfast 
and took them outside to play as usual. ‘‘Now let us run away. 
We will walk up the road where we usually go, but this time we will 
go and will not return.’ As they said thus, they started off. The 
Old Spider Woman, who happened to live near by, was sitting for 
pleasure on the roof of her house. As she watched the little Fawns 
going along the road, she said: ‘The little Fawns of the Old Giantess 
are running away.”’ When the Old Giantess heard this, she said to 
herself: ““They go as far as the top and then come back again.” 
The little Fawns were already going quite a distance up the road. 
Old Spider Woman was heard saying again from the top of her 
house: ‘“‘The little Fawns of the Old Giantess are running away.” 
Old Spider Woman kept repeating this every once in a while. ‘‘It 
must be so,’”’ said the Old Giantess, as she put her shawl on her 
shoulders, took her cane, went outside her house, and saw that her 
Fawns were already quite a distance away. ‘“‘Sure enough, my 
Fawns are running away.’ As she said thus, she followed the 
Fawns. 

The little Fawns went along and came to Paxepota on the river. 
Going on, they came to where Big Nostril had his blanket spread 
out and was looking for lice. ‘‘What is the matter, little ones? 
Where are you going?”’ Big Nostril said to them. ‘‘We are running 
away because the Old Giantess threatened to kill us, feeling our little 
kidneys every day. So please hide us.” ‘‘Very well,” said Big 
Nostril, ‘‘enter my nostrils.’”’ So the little Fawns went into his 
nostrils. In a short time the Old Giantess came, all sweating, to 
where Big Nostril was sitting hunting lice. “Big Nostril, I am 
following my Fawns, who are running away from me. Have you 


334 PICURIS CHILDREN’S STORIES [ETH. ANN. 42 


tohu. ‘‘Teutei yoho naphitcinekehen tatamekohe wi Pé’o’d’one 
wen yoho ’anamaiwammeko.” ’lase, ‘iase. ‘‘Petcutai nawite’ai, 
Phaiphaltole, wa’e ’anamisoPe’omehu.’’ Tcexamen P@’o’d’one 
houpa ’ammehu. Takolo’oli’o telpawehen mo’aihen kewatta 
thonhuihu. 

Pe’o’d’one ’ammemewaita Tasotote' tapiatamentha ’anwan. Heyo 
teune, ’0’5’one tcokwillo mammehu?” Taselolte pa wétce huikwilta 
tatoimomen ’an’ommia. ‘’Qnkwilhu, Takolo’oli’o pa thopai kono- 
hopo’otsdwiamen ’anxotepiameko hokeyo maixeme,” Pe’o’d’one 
’antohu. ‘‘Taxui, yon tdalimma wipaita mantson.” Tcexamen 
wipaita Pe’o’d’one ’antson. Leuten nanan Takolo’oti’o telpawehen 
mo’aihen ’ikel’e’ankui’aihen Tasolole tapiamentha ? wan. ‘‘Tasotole, 
yoho mamape’omon?”’ Takolo’oli’o tohu. ‘Na teutei tapiakehen 
tatameko wi P@’0’d’one wen yoho piyaimomeko,” wétce huikwilta 
tatoimomen tohu. ‘Tiu tiu take, tiv tiu take,” Tasolote tohu. 
“Petcutai nawite’ai, Tdsotole, wa’e ’anamisoPe’omehu.”’ Tomen 
Pe’o’d’one houpa Pima ’ammehu. Takolo’oti’o telpawehen mo’aihen 
kéwatta 71P@’ohdnhu. 


P@’0’d’one huiputa kwelna Patcane pakeitha tukkuitha ’anwan. 
“Heyo tcune, ’o’d’one teokwillo mammehu?”’ Pdatcatote pa ’an- 
emmia. ‘Takolo’ot’o pa thepai konghopa’dtsawiameko ’axotapia- 
meko ’ankwilhu. Hokyo wa patiaukwema maihéme,”’ Pe’o’d’one 
Patcatote ’an’ome. ‘‘Hoxui,’”’ Patcatote tohu, ‘‘man’elwan xui nayo 
patiaukwepa mapansohémetci.’? Tcexamen Pe’o’d’one ’an’elwan- 
niahen pdtiaukwepa ’anhemmiahen Patcalote pa ’an’ommia: ‘Wa 
Kuhane’ai Pétcone *ithen’au wo manmetci. ’Hwen payo tcokwil 
manso’sliatci.”” Ho Patcane pa ’an’ommiamehen Pé@’o’d’one ’amme. 
Leuten nanan Takolo’oti’o telpawehen mo’aihen ’ankel’e’an kui- 
‘aihen Patcalole pawaitha tukkuitha wan. ‘“‘Patcalole, yoho mama- 
pe’omon?” “?’C, teattenno yokwe pa’an pihéme. Halo teau- 
*ohenno ’ammehu.” ‘‘Taxui, na’e maihémen héu’au ’anamaxqitciat- 
ta pitceltcikke,’ Takolo’oh’o tohu. ‘’Q’elwa xui,”’ Patcalote pa 
?ommia. Ma’elwanehen pa’ai hemmiahu, papin’ai ’olaiwenna wam- 


‘The more original meaning is ‘‘ Digging-stick Shaper Old Man.” 

> The common meaning and the one here intended by the narrator 
is ‘‘plow;” the more original meaning is ‘‘digging-stick.”’ 

° Representing the sound of hitting the plow as he shapes it. 


HARRINGTON] CHILDREN’S STORIES 335 


not seen them here?”’ said the Old Giantess. ‘‘ No Fawns have come 
to me, as I am doing nothing but looking for lice.’ He sneezed. 
“For pity’s sake, Big Nostril, my Fawns are going along over yon- 
der.”” The little Fawns were going at quite a distance. The 
Old Giantess, sweating, followed behind them. 

As the little Fawns went along, they came to where Old Plow- 
maker was making a plow. ‘‘What is the matter, little ones? 
Where are you going?” the Old Plowmaker said as he looked at his 
plow on both sides to see if it was true. ‘‘We are running away 
because the Old Giantess threatened to kill us, feeling our little 
kidneys every day. So please hide us,” said the little Fawns. 
“Very well, both of you enter this crack in the plow.” So both of 
the little Fawns entered. In a short time the Old Giantess came 
along, all sweating, with her shawl on her shoulders, to where the 
Old Plowmaker was making a plow. ‘‘Plowmaker, have you not 
seen my Fawns around here?” said the Old Giantess. ‘IT am doing 
nothing but making plows, and have not seen any little Fawns,’’ he 
said, as he looked to see if the plow was true. ‘‘Tiy tiu take, tiu tiu 
take,’’ went the Old Plowmaker. ‘‘For pity’s sake, Plowmaker, my 
Fawns are going along over yonder,’’ said she. The little Fawns 
were going at quite a distance along the road. The Old Giantess, 
all sweating, again followed behind the Fawns. 

The Fawns came to the dam where Beaver was lying basking 
beside the water. ‘‘What is the matter, little ones? Where are you 
going?” said the Old Beaver to them. ‘‘We are running away 
because the Old Giantess threatened to kill us, feeling our little 
kidneys every day. So please carry us across to the other side of 
the river,” said the little Fawns to the Old Beaver. ‘Very well 
then,” said the Old Beaver, ‘‘get on my back and I will take you 
across the river.’ So the little Fawns got on his back and he carried 
them across the river, and Old Beaver told them: ‘‘You must go 
over to Kuhane’ai where the Snakes live. They will tell you where 
to go.”’ As the Old Beaver told them thus, the Fawns went on. In 
a short time the Old Giantess came, all sweating, with her shawl on 
her shoulders, to where Old Beaver was basking beside the river. 
“Old Beaver, have you not seen my Fawns around here?” “Yes, 
I just carried them across the river. They are still going near.” 
“Well then, carry me across also, so that I can catch them before 
they get too far away from me,’ said the Old Giantess. ‘‘Get on 
my back then,” said the Old Beaver. As she got on his back, he 
started to carry her across. But as the Beaver came to the middle 
of the river, where it was deeper, he turned himself upside down. 
“Paxatamummun, p’axdlamummun,”’ went the Old Giantess as she 
was sinking under the water and again emerging. But she finally 


336 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


1” 


men Pdatcane mamaxwin. Paxdlamummun, paxdlamummun, 
Takolo’oh’o patsottiamen wéweta tcanniamen. Howen hétcuwen 
pakoma paliawehen mo’aihen ’owole, tomen: ‘‘Petcutei nawite’ai 
‘aisoloipuimewaita. Hatta houpa’e ’anamisoPe’oxaitciahu.” Ma- 
patiatammehen wa P@’0’d’one wéwe ’ihon. 

Pe’0’d’one ’anmemewaita Patcane pa ’anai’emmiapun wa Kuhane’ai 
pétcone ’ithen’ai ’amme. “Inatotakikketha ’anwdn’aiten ’anwéne. 
Pétcone totaphalta ’itcitalia kétha. Wen kétha po’alhemmia. 
Wewe totaphalpiu tsen’aihen tohu: ‘“‘Wésen ’o’d’one hepa kétha 
?anikwen.’”’ Tonene pa ’ommia: ‘’Itceattcatce xui. Hexeyo tcutoi 
*iyatcettcatceme?’’ wéwe ’owolehen Pe@’o’d’one Pétcone ’intdtakimma 
’antcottcaipia. ‘‘Mantsen, ’o’d’one,’’ Petcone pa ’an’ommia. Hai- 
hen ’antson. ’Qntson’aixen Petcone totama ’ikwene. ‘‘Mantai, 
’o’0’one, heyo yoho manta@wanhu?”’ P@’o’d’one ’aniai. ’Cntakehen 
*apanPetco’omehu: ‘Takolo’oti’?o pa thdpai konghope’otsawiamen 
’anxotepiameko, ’anxwimmemen’ai Patcalole pa pa’ai anhemmiahen 
teaikwillo ’an’etcime ’an’emmiapuyo hokeyo yoho ’an’e.”’ ‘“ Hoxui,”’ 
Petcotdnene pa ’an’ommiahu. Ho halo tomen totakétha Takolo’oti’o 
natcipo. Mentcoho lelpawehen mo’aihen ’@tatha wan. Wan’aiten 
’anapo: “‘Phal’atte, yoho ’anamaPe’o’e?”” “(, yong ’an’e. ’Axai- 
tson.”” ‘‘Ni’a, manhéme.”’ ‘’Axaitsen,’’ Petcone pa ’ommiahu. 
Héteuwehen ’itho’ai matcuttai. Tsommen hatta wetten ’an’inthoton, 
Petcone ’inthonatha kuipu’e nasauwa’an. Takolo’oli’o ‘‘’uluwia”’ ? 
tomen ’o’ithoxwatcemen xwekwattiamen wilemen’ai, howen hétcu- 
wep kétha ’owole. ’Qthoppiu mapesai. Yin ’oto’oxwekkelia’e ho- 
‘itsetcome’eta malamemen, then’ai wan. 


Hatta P@#o’d’one Péetcotonene pa ’an’o9mmiahu: “Teang han, 
’o’d’one, wa pimmadkwil manannaxwippiu mame’aihen, tciho manpa- 
Iekipiatci. Hokeyo ’e, ’autco’one, Pin’o’ai ’awan’aiten Kayaimakwil® 
’ametci, tcihoyo ’e ’apdalekipiatci. Han ’e, ’opeyo’one, tcihuite 
topunno ’ametci, tciho ’anapisian’au wo ’apalekipiatci.” Ho Petco- 
ténene pa ’an’ommiamehen ’amme. ’Gmmemen ’ahtohu: ‘“Teano- 
han wétan pIn’au ’anpinetcitei. Wipai ’an’sliatciko maixen ’anso- 
tiletcaipia.”’ 


‘A word imitative of the sound made by a drowning person. 
* Interjection of surprise. 
5 Kayaipinene, Jicarita Mountain, literally ‘‘Greasy Mountain.” 


HARRINGTON] CHILDREN’S STORIES Sol 


reached the shore and came out of the water, all drenched, and she 
said: ‘‘For pity’s sake! How annoying it is when one is trying to 
do something to make a living. My Fawns are gradually getting 
farther. away from me.’ She shook herself and again began to 
follow the Fawns. 

The Fawns went over to Kuhane’ai, where the Snakes lived, as the 
Old Beaver had bidden them. They arrived outside the estufa and 
stopped. The Snakes inside the estufa heard someone walking 
outside. One of them was sent out of the estufa to look. Entering 
the estufa again, he said: ‘‘There are two little ones standing outside.” 
The leader said to him: ‘‘Let them come in then. Why do you 
not tell them to come in?” The Snake then went out again and told 
the Fawns to come into the estufa of the Snakes. ‘‘Come in, little 
ones,’’ said the Snake to them. So they entered. When they went 
in, the whole estufa was full of Snakes. ‘“‘Sit down, little ones. What 
do you come here for?’”’ Then the little Fawns sat down. Having 
sat down they told the Snakes: ‘““The Old Giantess felt our little 
kidneys every day and threatened to kill us, and as we were running 
away, Old Beaver carried us across the river and told us to come on 
this way. That is the reason that we have come here.’ ‘Very 
well,”’ said the Snake leader. No sooner had he said thus than the 
Old Giantess was heard coming outside the estufa. Then she 
arrived, all sweating, at the roof door. From there she spoke out: 
“Insider, are not my Fawns in there?” ‘Yes, here they are. Come 
in and get them.”’ ‘No, bring them out to me.’’ ‘‘Come in and get 
them,” said the Snake to her. She finally started to climb down 
the ladder. As she entered, she had only one more step to make 
before reaching the floor of the estufa, when a Snake that was lying 
beneath the ladder began to sound his rattle. ‘‘’Uluwia,” said the 
Old Giantess as she was hanging, missing the steps, on her way back 
up. But finally she got outside. She started home. Frightened by 
all the sticks lying along the road that she stepped on, she came to 
her home. 

Said the leader of the Snakes to the little Fawns: ‘‘ Now, little ones, 
you must go to the mountains, where you belong, and there you must 
increase. When you, little boy, reach Pin’o’ai you must branch off 
toward Jicarita Mountain, and there you must bring forth. And you, 
little girl, must go northeast from there and bring forth there among 
the mountains.’ As the leader of the Snakes told them thus, they 
went. As they went on they said to each other: ‘ Now we are going 
to be lonesome, alone in the mountains. Instead of sending us 
together, he has told us to be separated.”’ 


338 PICURIS CHILDREN’S STORIES [pTH. ANN. 43 


Wa Ptm’o’ai ’awan’aiten ’ankdkia’ammehen ’antile. Peson’one 
Kayaimakwil me hatta Pé@tiu’one topun me. Pesen’one wétan 
memen’ai ’am@alohammen pinetohu: ‘‘Teoho he’a nato’ai ’ampai’one 
?anasoptihu. Petcone pa wipai ’an’sliatciko maixen ’ansotilia.”’ 
Ho tomen mehu. Thapa Pétiu’one wa ’ommiapuppiu memen wétan 
talhu: ‘“‘Hoke, hoke, me me,”! tomen, ‘“tcohe’a ’ampapa’one 
?anasopuihu. Petecone pa wipai ’an’sliatciko maixen ’ansotilia.”’ 
Wa ’ammen’au ’anwan’aiten tciho pin’au ampalekipiahu. Hokeyo 
tciho ’onqpisian’au ’ipétho. 


Kaxweki. 
Tue Oxtp Giant STEALS THE ELF AND IS SLAIN 


Nakuthe Nakutheke teexamen Kayaitha Yoimq’one tho. Tcexa- 
men Takoldlote Phappittha the. Thopai “itaithon’au memen 
7o’dtcelhu. Tdmolotha ’itakehenng theppiu ’ihuihu. 


Tcexamen wepa Kayaimakwil me. Tcexamen Kayqikotha Yoima- 
one than. ‘‘Heyo yoho ’atahu?” ‘He tiyatame,” teexamen yoimq’one 
tohu. ‘‘Taxui, yon tomolotha ’atson.”’ ‘Hexe?” “Yon tsmolotha 
’atson, mo’a’omehu. ’CAtsonhe’an ’akdlehenno ’ataitci.”” Tcexamen 
kdliahen famolotha takia. Tcexamen Takoldtote theppiu mapesai. 
Tcexamen Yoima’one tomolona ’anatcapo: 


1 This is the way the Fawn Gul cried. 


HARRINGTON] CHILDREN’S STORIES 339 


When they came to Pin’o’ai they bade farewell to each other there 
and then parted. The male Fawn went up toward Jicarita Moun- 
tain and the female Fawn went northeast. As the male Fawn went 
on alone he was tired out and sighed in his lonesomeness: ‘‘I wonder 
how my poor little sister is getting along. Instead of the Snakes 
sending us together they have parted us.’’ Thus he said as he went. 
Also the female Fawn cried as she went along where she had been 
told to go: ‘‘Hoke, hoke, me, me,” she said, ‘“‘I wonder how my older 
brother is getting along. Instead of the Snakes sending us together 
they have parted us.” 

When they arrived at their destinations, they brought forth there 
among the mountains. This is the reason that deer live there among 
those mountains. 

You have a tail. 


Tue Oup GIANT STEALS THE ELF AND IS SLAIN 


Once upon a time the Elf dwelt at Jicarita Mountain. And the 
Old Giant dwelt at Phoppittha. Going every day to where the 
people lived, he caught the children. Putting them into his pack 
basket he took them to his home. 

And once he went to Jicarita Mountain. On top of Jicarita Moun- 
tain he found the Elf. ‘What are you doing here?” “TI am not 
doing anything,” the Elf said. ‘Well, get into my _ basket.” 
“Why?” “Get into my basket, I said to you. If you do not get 
in I will take you and put you in.”’ Then he took him and put him 
into the basket. Then the Old Giant headed for home. The Elf 
sang in the basket: 


340 PICURIS CHILDREN’S STORIES [BTH. ANN. 43 
No. 1 
SONG OF THE ELF AS HE IS PACKED ALONG 


Weselo weselo selo selo selo we’a 
Me’e yehe yehehe 

>Wahahaha 

’Ehelowe. 


Weselo weselo selo selo selo we’a 
Me’e yehe yehehe 

>Q’ahahaha 

*Owitainatle’epa 

Taso’@lhu teamenno sa.! 


“Wiho ’a’elopo. Nathia’aiyo ’axal.’’ Tcexamen Takolitote hipa- 
wehen mo’aihen mehu. 

Thon’ai kaliaten Takoldtote loxan’epa mentcoho matoiwakui. 
Tcexamen Yoimq@’one kétha ’owolehen na’omalotha nathan. ’(nq- 
pheixammoa teipun’aite “iwalwotcehen ’o’opapholhu. Tcexamen 


’o’o’ome: ‘’O’d’one, mamaxwiwe!”” Tcexamen wésen ’ikweno’slhui. 
ES Se) 


*CAkwekal’aiten joima’one kwephokiahu, tcan’ehan wéwe ’o’d’one 
*Vopiateia. 


Yoima’one Takolotote thoppiu tsen. Takoldtole telwapuixen phia- 
ko’an. ‘Xomma_ teaikwil ’@’eye, ’6’one,”’ teexamen Yoima’one 
?ommia. Momiamentenno Takoléne tohu: ‘‘Tcannoi na_ takalsi- 
metci. Yontai wi na’d’okaya’eyo men wia.’”’ Mentcoho phiana 
xdtakia. Yoim@’one phiapapholmehen phiana tson. Tcexamen 
*’anatcapo: 


‘Only the last two lines have meaning: ‘‘A person who is very 
kind is carrying me on his back.” 


HARRINGTON] CHILDREN’S STORIES 341 


NO. 3. SONG OF THE ELF AS HE IS PACKED ALONG 


A 
a ole 76 Transcription by Helen H. Roberts. 
wert Say aS a 
Bere 3-9 = Cae St Sa =e a ; cs 
a — x 
We -se-lo we -se-lo se-lo  se-lo se-lo we-'a 
Cc 
= =, = 4 > es ~ A 
Sate E 5 aed 
it = a Z aie = 77 =F i | — 
b bz c 
Me-’e ye- he ye-he - he ‘A~a-ha-a-ha - ’e 
== 
= + aE 
Sia es sear ag 
a 
ee - lo-we. We-se -lo we -se-lo sl se -lo an we-’a 
oars = SS S= Paes (Be SS5a 
SS: 2 ~ f 6 
a pa = vi ay vy = 
Meigs ye - he ¥e- he - ore - a-ha - ha 
D 
5 Nes |aa feats NesN=at =: = 
cea foes Ali Ea 
e oe H 
=a @ soe (on a 
’O - wi- t’a-i-ng - te - ’e-pa Tae “el - hu tea-men - sq. 
TRANSLATION 


Only the last two lines have meaning: ‘‘A person who is very 
kind is packing me along.” 


“Do not move so much. You are very heavy.” The Old Giant 
was going along all sweating. 

When he brought the Elf to his home, the Old Giant was tired out, 
and lay down to take a nap. Then the Elf came out and found a 
pile of bones. He had a medicine bag tied on his person, and took 
the medicine out and spit it on the bones. Then he told the bones: 
“Tittle children, get up!’’ Then he sent two of them to look for 
pitch. After they brought the pitch, they put pitch all over the 
Elf, and he turned the children again into bones. 

The Elf went into the Old Giant’s house. When the Old Giant 
woke up, he fixed the fire. ‘‘Let me see; come this way, little one,” 
he said to the Elf. The Giant said as he looked at him: “To-night 
I shall have a feast. This must be a very fat child.’ And he put 
him in the fire to roast. The Elf, spitting on the fire, entered the fire. 
Then he sang: 


342 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 
No. 2 
SONG OF THE ELF IN THE FIRE 


Weselo weselo selo selo selo we’a 
Me’e yehe yehehe 

>Q’ahahaha 

*Ehelowewe 

’Owitainate’epa 

Na wilunna tasotakianna.? 


“Teutai yontai ’d’otecawia’eyo men wia.’’ Mentcoho Takoldtote 
wewe tcipiu. Takolotole tcikuitha Yoima’one tcekaltholpunhen 
phianate ’owole. ’Iphianatcaitokolehen Takoldtote péxwanhon. Kén- 
’aukwil ’owalehen wéwe ’o’opapholmehen ’0’6’one ’imaxwiwehu. 
Tcexamen Yoima’one pa ’i’emmiahu: ‘‘Teane hatta Takolitote 
mahaniamepw’epa mapinhon. Teano han mathoppiu piwepen 
mametci, wa mathon’au na@to’ai mikkiat@mene ’ipine’en’au. Thapa 
naxen hou’au wo tatha. Thapa ’anthon’au ’antétopine’e tcikwekwillo. 
Thapa, na tamehu. MHokejo kokiameg. Matheppiu mametci.” 
Tcexamen ’o’d’one 7iYoimatha’a’omehen ’ipehame. 


Hokeyo hatta *iyaTakolithe. 
Tue FAMINE 


Nakuthe nakutheke tcexamen tatha Piwweltha ’ifaithe. Mentcoho 
wepa ’ipeypiihu. Hele napia’au sollota nana. Tdai’ene ’inapeuthé- 
wiahu. Piasai tdthate “iupeyxwiwwolehu. Phesalone han wel 
ho’o’one “iun@’élehen wésennen fanu matenen ’iuweolehu. Pohatta 
tenon ’imehu. Wel Pakeuphalpiu, Xaipapiu, Paqwatepiu ’ipeyxwim- 
mehu. Mentcoho sdnene hal tHuene wel ’ipi’d’el’aihen haw wel 
*ipixdteele’aihen ’imehu. 


> Only the last two lines have meaning: ‘“‘A person who is very 
kind has put me in a warm place.”’ 


HARRINGTON] CHILDREN’S STORIES 343 


NO. 4. SONG OF THE ELF IN THE FIRE 


A Transcription by Helen H. Roberts. 


| 


We-se-lo we-se-lo se-lo se-lo  se-lo we-’a Me- ’e ye - he 
Cc 1. 
NC 2 : =[ao= Sassi 
— o °,.—~ SSE 
=) meet 2 oe arse ess oo Pee =| 
ae Por =3VSE=S5 bat a 
Zz bz 
ye- he he A - a-ha - a-a ‘e - he -lo - we 


we ’O-wi-t’a-i-ng-lo-’e-pa ng wi-tun -na ta-so - ta-ki-an- ng. 
TRANSLATION 


Only the last two lines have meaning: ‘‘A person who is very 
kind has put me in a warm place.” 


“T did not know that this child is indeed a singer.”” Again the Old 
Giant went to sleep. While the Old Giant was asleep, the Elf 
emerged from the fire, with sparks flying. He took the poker 
stick and hit the Old Giant on the head and killed him. Going 
outside and again spitting on the bones, the children began to rise up. 
Then the Elf told them: “Now I have killed for you the Old Giant 
who has been eating you up. And now you can go home without 
fear to where in your homes your poor parents are thinking about 
you. I also live far away. Also in my home my grandmother is 
thinking about me. And I also am going thither. So I will bid you 
good-by. You must go home.’’ Then the children thanked the 
Elf. They all started out. 

This is why there are no more giants. 


Tue Famine 


Long ago the people were dwelling at Picuris Pueblo. And once 
there was a famine. The fields were all bare. The people were 
suffering with hunger. A few at a time, they left the pueblo, because 
of the famine. Carrying their blankets and other belongings which 
they had, they began to go forth, two to five or six at a time. They 
all went southwest. Some fled, on account of the famine, to San 
Juan, Santa Clara, San Ildefonso. The men and women were some 
carrying their babies on their backs, some leading them by the hand, 
as they went. 


344 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


Wanne taikewan OMECUD Se Ge han wen sonene hatta ’antiuphil 
7anwia. Tcexamen wésen ’anan’d’otho, ’opeyo’one han ’autco’one 
’an. Mentcoho ’apan’dtcikelehen hele tho’au ’ononapelxowiapu’e. 
*Unq@élehen ’apan’dtcimatco’aihen wa wel tai’ene ’imemenpiu 
’amme. 

’°O’d’one ~’antciwapuixen ’angnkiane ’anant@mene ’anatcime. 
*Opeyo’one wippel hatta ’sutco’one malipelhen ’anwia’epa ’anké- 
liaputate ’anxwiwehen ’antalhu. Kotcota ’anwilexen tatha taihui 
nana, wiwem’ayo wataipotiame. ’Qnanapeukwen mentcoho ’opeyo- 
’one yin napia’au tutholou’aihen hatta ’outco’one takweyo xaitou’aihen 
’anphiatokehen ’apantitalehen ’ankalhu. Hohen tcexamen towen 
?anwa’ahu. Piasai ’outco’one waitaupiatciamenta wa tcd’Omemen 
tcétco’d’one, tciutcone, kixwiu’ene “ikalhu. Hohen ’anwa@’anhu. 
Wailaitaupiatciamenta taihou’au nakeppiu memen piu’d’one, lakwene 
hak ka’ene lipa’ihdme’e “ikalhu. Pélene ’owaimementa wailqi- 
thankwiwiltiamenta Ppimma tcdOmemen ’ipekalhu. Hohen ’anwa- 
7ammen ’antho. 


Tcexamen ’opeyo’one wésen ’an’Hpiatso’otho. Thopai naphoma 
*ophal’aite ’iwotcahen ’Epiatahu. Mentcoho wepa ’Epiatso’6’one 
?antohu: ‘ Natou’ai yonne ’o’6’one hohen ’aniwa’anhu. Howe thenna 
tuikwe Thona@’ai Halwaximmatcia!  thon’ai ges Lins obialieo 
Xomma hele ’owen’aihen ’antommiatci.”’ 

Thopaihen yin naphophalmate ’anwolehen wa thdna’ai Halwa- 
ximmatcia ’atotakin’ai ’antou. Tcitha ’anwdGn’aiten totakétha 
?anwéne yin Halwaximmatcia ’atotakimma. Tcexamen wésen talo- 
’one @hawetcekweta’an’e. Tcexamen ’ankiwamathialemen ’antholhai- 
hewai ’antahu. “Xomma hexeyo yinne wiho ’ankiwa’anhu. 
Xomma kétha kopowole,’’ Halwaximmatcia ’6’ome. ’Q’okai’e tota- 
kétha ’opowolexen ’Epiatse’d’one “elatha ’ankwen. Wéwe tota- 
phalta tson’aihen tohu: ‘“‘Wésen ’o’d’one hepa kétha ’anikwen.” 
“Tteatteatce, hexetciuko ’iyatcettcatce?” ’Hpiatso’d’one ’an tcen- 
teaipiahen ’antsen. 


’Cntson’aihen halwehen natotana halpanane han hallapunene 
hatta tciu totane halwehenmo. Halwaximmatcia halwehen ’amapia, 
*ahaltcottav’aihen, ’anhalxintai’aihen, ’ohaltcitotai’aihen, ’ohalphi- 
losia’aihen ’anatdtakimma ’e. ‘‘Heyo, ’o’d’one, yon ’anpakwenpa- 
wian’au manwanhu? Yoho teutai hele ’ananalataiwamen, wi tciu- 
teo’one wen yoho wawanme,”’ Halwaximmatcia pa ’an’ommiahu, 
halwehen xwelmo’e phiatcemen ho ’an’o9mmiamen. ‘’Q, yoho 
kapakwepawian’au ’anwdnhu, naleu’ai wésen ’o’d’one ’anwa’amia- 
me’epa hele ’anamakalwiako. ’Opeyone tuthetcan’aihenno hatta 


' Archaic name probably meaning Shell Hat. 


HARRINGTON] CHILDREN’S STORIES 345 


Among those that went last were a man and his wife. They had 
two children—a little girl and a little boy. Having put their chil- 
dren to sleep, they carried away their household goods. Leaving 
their children sleeping, they went with the rest of the people. 


When the children woke up, the mother and father were nowhere 
around. As the girl was only four years old and the boy six, they 
got up from where they were lying and began to cry. When they 
went up on the roof of their house, there was not a person around 
the village, not one to be seen. They got hungry and the little 
girl went down to the field and got some greens, and the little boy 
went down and got some kindlings. They built a fire, boiled the 
greens, and ate. In this way they subsisted for a long time. As 
the little boy slowly grew, he went out hunting and brought mice, 
birds, and chipmunks. Thus they subsisted. As he grew older, 
going out farther into the woods, he brought home rabbits, squirrels, 
and jackrabbits that he killed with his bow and arrows. As the years 
went by and as he grew stronger to shoot, he went up to the mountains 
to hunt and brought deer. Thus subsisting they dwelt. 

The little girl had two Dolls. Every day she took them out of a 
hole in the wall and played with them. One day the Dolls said: 
“These two poor children have been living in this way. To-morrow 
we will go down southeast below the Pueblo to where Shell Hat 
lives, to supplicate him. Perhaps he may give us something.” 

The next day the Dolls came forth from the hole in the wall and 
went down below the Pueblo to Shell Hat’s estufa. When they 
arrived there they stopped outside Shell Hat’s estufa. There were 
two macaw birds seated, one at each side of the roof-hole. They 
spread their wings and acted as if they were going to fly. ‘‘I wonder 
why they are fluttering their wings so. You go out to see,’’ said 
Shell Hat to his son. When his son went outside the estufa and 
looked, there stood the Dolls at the roof-hole. He went back again 
into the estufa and said: ‘‘There are two little children standing 
outside.” ‘Tell them to come in. Why do not you tell them to 
come in?”? The Dolls were told to come in, and they entered. 

As they entered they saw that the estufa was all made of shell 
There was shell floor, shell ceiling, and all of the estufa was of shell. 
And there in his estufa was Shell Hat, all dressed in shell. He had 
a shirt of shell, a hat of shell, leggings of shell, earrings of shell. 
“What is the matter, little children, that you come to my sacred 
precinct? No one comes here, not even a little bird,” said Shell Hat 
to them, lighting his pipe of shell as he told them thus. ‘Yes, we 
have come here to your sacred precinct because two poor little 
children who are keeping us have no food to eat. The little girl 

19078°—28——23 


346 PICURIS CHILDREN’S STORIES [eTH. ANN. 43 


’outco’one yiho hele ’anathiame’e ’onghdmenhenng ’anwa’anhu, 
’anankiatamene pa wétan ’amatcgwiapuyo, hokeyo yohui ’anmiau- 
fou,’”’ ’Epiatso’o’one Halwaximmatcia ’an’emehu. ‘‘Hoyo xuimen,”’ 
Halwaximmatcia tohu. Ho tomehen phalpiu tson’aihen ’onahémen 
pannu ’ixo’one—pathdwen, phowwen tsolwen tcalwen, hap paxe- 
wen—hatta taane pathdwen, phowwen, hap phaiwen moyo’e. Thapa 
7antloammia ’an’ommiamen: ‘‘Yoneyo ’o’d’one mapan’ometci wa 
phal’au newen nanan’au ’annataitei. ’Qnataketen tahan ’ankek- 
kweltci, winthale yo tcita ’anamopo. Hatta pannuthels napui- 
menng ’ankwelpottci..”. Ho ’Epiatse’d’one ’an’emmiamehen Hal- 
waximmatcia ’antha’a’ammehen ’an’e. 


’Opeyg’one naphophal’ai ’o’EKpiatso’ongn’aihen teoho hele ’iya- 
than. Séphil thenna ’onematcia’aihen hele ’iyathan. ’Ainenten 
*Epiatso’d’one ’antecapphal, Halwaximmatcia pa ’antommiapu’e 
?ononaphiVaihen. ‘‘Yin Thdna’ai Halwaximmatcia thon’au wo 
’?antcimen, yoneyo meonokoletcaipia. Xa yonneyo wa phal’au 
nowen nanan’au mantaitei, howenko witholeyo tcita manamopoa. 
Han pannuthela napuimen’au mammotci.’’ ’O’d’one ho ’an’om- 
miamehen phal‘ainowen nanan’au ’anatai. 


Wittholo napuimen’ai nowian ’o’d’one ’anatcipiume. Thdpiaken 
*otholwolemen ’anxwiwehen  phalpiu§ yinne’ ’ononataipuppiu 
‘antson’aihen. ’Iine téman ’omoyo’e thapa taane pathowen, 
phowwen, hap phaiwen moyo’e, lapunthateta peme. Tcixuite 
’anmiaumenma ’ampaltamen kowen ’anthe. 


Tcexamen wen Piwwelsdnene Khaipapiu mepu’e wepa tiw’omehu: 
“He’a teoho wanne wésen ’o’d’one Tdtha ’anmatcowiapu’e ’anso- 
watcihu thahe ’anasowdtcime’a. Xomma _ taipemetci.’”’ Ho 
tOmehen mentcoho me. Memen wa Pdxenna ’owole. ’O’d’one 
kotcota ’ampQ’e’epa momian ’antohu: “Wa phenna hepa teutai 
wi tai’ehe.”” ’Gmmomen sonene ’ehewaita wa ’an’emmakwil 
wile. Séphil ’imakowa’ammehen,  sdnene  ’onakaltcannaihen 
’okalhu. Tcitsi nowiane tcitha ’athopiahen, thdpiaken ’o’d’one 
pa wéwe Xaipadpiu han yin wem ho Tothate fai’ene ’i’en’au 
xai’elhitcia. Sdnene wéwe me’aiten *ipeghataixwia’amenten Topiu 
’imetci’e *V’ome. ‘Tai’ene hele ’iunapolxowia’e ’iung’élehen wéwe 
Topakwil ’imapesai. 


Tdtha ’iwan’aiten ’o’d’one pa ’amiamenten ’ananthenna ’itcen- 
teaipiahu. ’Qnankiane hatta ’anantamene ’onenamotia’el thapa 
‘anwan. Howen ’anan’o’d’one pa wi ’anatdi’amia, thahe ’ana- 
tcettcaipia. “Iho ’ankwettamehen ’ongnamoha’el’aihen  tdpun 


HARRINGTON] CHILDREN’S STORIES 347 


goes out to pick greens and the little boy goes out to hunt and kills 
whatever he can. That is the way that they have been subsisting, 
their parents having left them. That is why we have come down 
here to make a plea,” the Dolls said to Shell Hat. ‘Well, so it is,’”’ 
said Shell Hat. As he said thus he entered a room and brought out 
with him five grains of corn—white, black, yellow, blue, and gray— 
and also white, black, and red beans. And he gave them to them, 
saying: “You must tell the little children to put these in a dark 
room. After they have put them in there they must lock the door 
tight. They must not look in there for four days. They must open 
it on the fourth day.’’ As the Dolls were told thus, they sat there 
thanking Shell Hat. 

The little girl looked for her two little Dolls in the wall hole, 
but did not find them. She looked all around the house, crying, 
but could not find them. But they entered the house again all of a 
sudden and had with them what Shell Hat had given them. ‘‘We 
have been down below the Pueblo where Shell Hat lives, and he has 
sent you these. He said that you must put these in a dark room, 
but you must not look in there for four days. You must look on 
the fifth day.’ When the children were told thus, they placed the 
corn and beans in a dark room. 

The night of the fourth day the children could hardly sleep. 
The next morning as the sun was rising they got up and entered the 
room in which the corn and beans were. It was filled clear to the 
ceiling with corn of various colors, and white, black, and red beans. 
From that time on they cooked the way they wanted to and lived 
well. 

One day one of the Picuris men who had gone to Santa Clara 
said to his wife: ‘‘I wonder if those two children that were left at 
the Pueblo are still living or not. Suppose I go and see.’’ So 
saying, he started out. As he went along, he came to Pdaxenna. 
As the children sat on top of their house looking, they saw him and 
said: ‘‘Down southwest somebody is coming.’’ As they watched 
the man coming, he came up to where they were sitting. They all 
wept as they shook hands with each other, and food was set out for 
him, and he ate. He slept there with them that night, and the next 
morning they sent him back to Santa Clara and to the other places 
where the people of Picuris were staying. The man went back 
and, calling all the people, told them to go back to the Pueblo. The 
people put what utensils they had on their backs and started for the 
Pueblo again. 

When they arrived at the Pueblo the children shook hands with 
them and told them to come into their house. And their mother 
and father, packing things on their backs, also arrived. But their 
own children would not speak to them, nor did they tell them to 


348 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


’anpesdl. Howen he ’ananapupupu’e thahe teokwil ’amme’e 
nakdteatiapu. 


Tcihuite tawan’e nanq’epa Piwwel’ene *iukdmen pisihe kalene 
iuwia. Tcihuite kowen ’ithetahu. 

Hokeyo Piwweltha teammaxen halo tai’ene *iukdmen he ’ing- 
thiamemma ’imawa@’ammen ’itho. 

Kaxweki. 


Tue Two Dove MatIpeENn SISTERS AND THE DrovuTH 


Nakuthe nakutheke tcexamen Tdtha Piwweltha wésen Kaipia- 
’O’one ’anthe. Wel Piwwelkokwene Tsthate tcdke *imawa’amen 
kokwene thepai pimmakwil ’iutcowalemen hat thdtanen ’ipipe’el- 
7aihen ?iwanhu. Hak Kaipia’o’one ’owaipelwiamenta kakehen 
’antahu. Tawanta “line teman ’omoyo’e hat tdane thapa teman 
moyo’e akamen kowen ’ankalmen witcokewen ’anapine wel piwwelko- 
kwehui ’antho. Thopai theketha halo ’otholwalementa wa napia’au 
?ononakalsian’au ’ononaxwipphil’aihen ’anteatamen ’ammomiahu. 


Mentcoho wenpil ’ampisi ’ikau. Hat t@ane ’an, mentcoho pélene 
nathia’ai tia’epa hele watolmen hota ’ononakaltiasian, he ’antatci’e 
’anathame. Yin toldsian’au hépuxennen themo’an ’anpatilaimen 
Piwwelkokwene pa ’ammomiamen ’an’ommiahu: “Yinne Kaipia- 
’0’one ’ononakaltiasia’aihen hota ’anipatin’e. 


Han Kaipia’o’one ho Piwwelkokwene pa ’an’ommiatci’e ’anamiau- 
men wepa wen Kaipia’one tehu: “Xomma Pak@iene ’anxwia’antei 
’aihen ’ewen payo kananatolwiatcetci.”” Haihen tcexamen Pakdiene 
’anxwia’an. Leuten Pakdiene ’ananwan. Pakdiene pa ’an’9mmia- 
hu: ‘‘Heyo, ’o’d’one teutsi yontei télene tha ’anadkdmen maima’a- 
’anhu.”’ Haihen Kaipia’o’one ’antohu: ‘’Axwia’anhu, xomma 
mannalolwiatcike hota nate’ai kononakaltiasiako. Han Piwwelko- 
kwene pa he’anatame pen patittha kekehenno ’antahu, ’an’9mmia- 
meko.” Haihen Pakdiene pa ’an’ommia: ‘Na tiyailolhokkeko na 
tholene’e ’antanwiako, hoke’e ’ewen wiama’e tawiaheko.”’ Ho 
Pakdiene tomehen matholkol. “ Yintei Pakditote, pephayane, wime- 
wen,” Kaipia’d’one ’antdhu. 


‘‘Kakene yo ’axwia’antci.’’ Haihen mentcoho Kakene ’anxwia’an. 
Leuten Kakene ’ananwan. ‘‘Heyo, ’o’d’one, pin’aute kowen tapatin- 
’epun’aute maima’a’anhu?” Kakene pa ’an’emmia. Haihen Kai- 
pia’o’one ’antohu: ‘’Axwia’amhu, xomma manatolwiatcike hota 
nate’ai kononakaltiasiako. Han Piwwelkokwene pa yin ’anpatin- 
’en’au ’an’ommiameko xa kanamamailia patikkehenng thomo’an 
’antahu.’”’ Ho ’anKake’amemehen Kakene tohu: ‘Na pin’au napa- 


HARRINGTON] CHILDREN’S STORIES 349 


come in. As they stood around there they finally put their packs 
on their backs and went toward the east. But whatever became of 
them or where they went to, nobody knew. 

From that time on, it being spring, the Picuris people planted, 
and food was plentiful. Thenceforth they lived nicely. So this 
is the reason that the people at Picuris still plant and dwell, subsisting 
as well as they can. 

You have a tail. 


Tue Two Dove MarIpeEN Sisters AND THE DrovutTH 


Once upon a time there lived two little Doves at the Pueblo of 
Picuris. Some of the Picuris youths at the Pueblo made their 
living by going out hunting every day to the mountains, and returned 
in the evening packing deer. And the two little Doves did nothing 
but plant every year. They lived, planting corn and beans of 
various colors in the spring, eating well and not thinking of hunting 
as the youths of Picuris did. They were seen every day early 
before sunrise in their fields where their crops were, having their 
hoes with them, singing. 

One year they planted much corn and beans, but as the year was 
dry and there was no rain, their crops were drying up and they did 
not know what to do. Sometimes they would sit in the shade of a 
cottonwood tree all day, and the Picuris youths would look at them 
and would say to them: ‘‘These two little Doves are doing nothing 
but stay in the shade while their crops are drying up.” 

As the two little Doves did not like to have the Picuris youths 
talk to them thus, one day one of the Doves said: “I believe we 
will call the Buzzard; perhaps he can call the rain for us.’ Then 
they called the Buzzard. In a little while the Buzzard came to 
them. The Buzzard said to them: ‘Little ones, why do you bother 
me while I am having such a good time out in the heat?” Then 
the little Doves said: ““We have called you, thinking you might 
be able to summon the rain for us, for our poor crops are drying up, 
and the Picuris youths tell us that we do nothing but just sit in 
the shade.” Then the Buzzard said to them: “TI do not like the 
rain, for the Sun is my father, so that is why I am going to take part 
on his side.’’ As the Buzzard said thus, he flew away. ‘That old 
bald-headed Buzzard, let him go,” said the two little Doves. 

““Now we will call the Crow.’’ So then they called the Crow. 
In a little while the Crow came to them. ‘‘Why, little ones, do 
you disturb me here from the mountains where I have been sitting 
in the shade so nicely?” said the Crow to them. The two little 
Doves said: ‘We have called you, thinking that you might be able 
to summon the rain for us, for our crops are drying up. And the 
Picuris youths are saying to us, because we sit in the shade, that 


350 PICUR{S CHILDREN’S STORIES [ETH. ANN. 43 


tin’au kowehen ta’eko hdten tanatolwai’an ’onokiwapapia’an ’ana- 
matholkitciko.” Ho tdmehen Kakene pimmakwil matholkol, 
“‘Kakelole, maitiane, tcokwil miaumempiu wimewen,” Kaipia’d’one 
?antoOmen pinewen ’ananthoppiu ’antson. ‘‘Tcannoj paikwiu ’antu- 
kalowaihenng thonna hiaulotta Thopiapikketha' ’ammetci, tciho’e 
Thopiapaxela’eutco thdko ’aihen ’ewen payo konoetamiatci.” 


Tcitai nowiane fpaikwiu ’antukatou’aihen thopiaken hiaulotta 
Thspiapimmakwil ’anme. Tcitha ’anwan’aiten Thopiapaxolane 
’anatetakimma ’antsen. ‘‘Heyo, ’o’d’one, yon ’anatetakimma man- 
wanhu? Tcano mapanha@netci.’”’ Haihen Kaipia’o’one Thapiapa- 
xoline ’an’ome: “Yohoyo ’an’e, xomma manatolwiatciwai, hota 
nate’ai kononakaltiasiako.”’ ‘‘Hoxui,”’ Thopiapaxettine pa ’an’omimia, 
“teatthaiyo mapanannatolwiatci, ’0’d’one. Hokeyo he manapinepo.” 
Ho ’an’ommiamenten wéwe ’ananthoppiu ’amme. 7’QAnanthottha 
?anwanmen hatta ’ololpaxwanhu. Leuten mentcoho nathia’ai tolhu. 
Wa ’ono’isiappiu ’amme’aihen patiawehen ’ammoyo’aihen anama- 
pon’antcihu. Haihen ’antohu: “ Yone kalene kononasia’e Piwwel’ene 
tcakkehen ’iyatatcike ’iutalanapetcike ’apantometci.”’ Ho ’anto- 
mehen ’ankiwamathialemehen ’antholhai. Tcihuite Piwwel’ene 
Kaipia’d’one ’ononakalsiapu’e *iunatala’ammen ’itho. 


Hokeyo tcexamen Piwwel’ene ’owaipelwiamenta ’iunakal’ou’am’a, 


mee 


kaipia’o’d’one pa ’itammiapuyo. 
Tur Two Dove Maren Ststers WHO BECAME STARS 


Nakuthe nakutheke tcexamen Piwweltha ’itaithe. Tcexamen 
wesen Kaipiakwol’d’one ’anantéto’dphil ’anthea. Tcexamen Piwwel- 
kwol’ene ’iutelmen tsopaihiawehen ’imoyo’aihen ’itcihu. Tcexa- 
men Kaipiakwol’d’one ’anantéto’dphil puitipiakehen ’itahu. 


Tcexamen wepa ’anléto’d’eme: “Leto, tcexamen howen hexetci 
na kanatelme wel Piwwelkwolhui? tsepaihiawehen ’imoyo’aihen 
kéen’au Visotcthu. Han na pitipiakehen ’anitahu.” ‘’(nan’o- 
?othe’e,”’ tcexamen ’ananléto’one pa ’an’ommia, “ho ’ayasotepa.”’ 
“Teannoi man’ixothotei, thennayo kantelhe,’’ teexamen Kaypia’o’one 
*aléto’o’ome. Tholtan’aihen této’one séphil ’itealmolotcanehen 
tcexamen ’ixophohu. 


' Thopiapinene, ‘‘Morning Mountain.” 


HARRINGTON] CHILDREN’S STORIES 351 


we are lazy, that we are doing nothing but sit in the shade all day.” 
As they said thus to the Crow, said the Crow: “I am satisfied 
sitting in the shade in the mountains; if I should call the rain, my 
wings would get wet and I would not be able to fly; As he said thus, 
the Crow flew away to the mountains. ‘‘That old lazy Crow, let 
him go where he wants to,’ said the two little Doves, and sadly 
they went to their house. ‘‘To-night we will go down to the river 
to bathe, and early to-morrow morning we will go to the top of 
Morning Mountain, for the Morning Star Boy lives there, and he 
might be able to help us.” 

That night they went down to the river to bathe, and started off 
early the next morning to Morning Mountain. When they reached 
there, they entered the estufa of the Morning Star. ‘‘ Why, little ones, 
do you come to my estufa? Now Iam going to eat you up.” Then 
the two little Doves told the Morning Star: ‘‘We have come here 
to see if you could call the rain for us, for our poor crops are drying 
up.” “Very well,” said the Morning Star to them, to-day I will 
call the rain for you, little ones. Do not be sad about it.” When 
they were told thus, they went back home again. As they were 
reaching home, a few drops of rain began to fall. Then in a little 
while it rained hard. They went over to where their corn was 
growing. There they were drenched, but were feeling happy as 
they walked about. And they said: ‘‘These crops that we have 
we will give away to the Picuris people, so that they will not do so 
much hunting, so that they may learn to work.’ As they said thus, 
spreading their wings out they both flew away. From that time 
the Picuris people lived cultivating the crops of the two little Doves. 

So this is the reason that the people of Picuris grow crops every 
year, because they were given them by the two little Doves. 


Tue Two Dove Marpen Sisters Wuo BrecaMe STARS 


Once upon a time the people dwelt at Picuris. And two Dove 
Maidens dwelt there with their grandmother. The Picuris maidens 
were grinding corn and were going about with their faces all powdered 
up. The Dove Maidens and their grandmother did nothing but 
make baskets. 

Once they told their grandmother: ‘‘Grandmother, why do we 
not grind corn like the rest of the Picuris maidens? With their 
faces all powdered up, they are going about outside. And we do 
nothing but make baskets.” ‘‘My dear children,” said the grand- 
mother, ‘you must not say that.” ‘‘To-night get the corn ready, 
for we are going to grind in the morning,” said the Dove Maidens 
to their grandmother. When it got evening, the grandmother, 
weeping, took out the tinaja and toasted some corn. 


352 PICURIS CHILDREN’S STORIES [ETH, ANN. 43 


Thspiaken tcexamen Kaipiakwol’d’one ’antelxia’a. Tcexamen 
‘ana ’an’ixosai’aihen ’antelhu. Tcexamen ’antcatahu: 


No. 5 
SONG OF THE DOVE MAIDEN SISTERS AS THEY BECOME STARS 


Kuakesophinatetsa 
Kuakosophinatatsa 
*Ciwikiwapatohamehamehame 
Kansotsa’otelhu.' 


Tcexamen ’antelmen piasai ko’ai ko’ai ’anwilehu. ’(nantéto’one 
nato’ai se’e. Tcexamen tohu: ‘’Qnanphiu’d’one, ho ’ayasotapo’a. 
Mantelluwe!”” Tcexamen Kaipiakwol’d’one ’anatalapiame. Tce- 
xamen ’antedtamen ’antelhu. Piasai Iqaike’ai ’anwilehu. Tcexa- 
men ’anantéto’one se’e. Lapymmakwil ’antcohu. Piasai laikepa 
’anwilehu. ‘‘’Qnanphiu’d’one,” tcexamen léto’one tohu, “ho ’aya- 
sotapo’a. Tcaikwil manmile!’’ Tcexamen Kaipia’d’one ’ampo- 
pa. Tcinneyo Kayaipittuikwe paxola’d’one ’ankwan. 

Hokeyo teexamen kiyatantokanke nako, hokeyo teexamen Makiuto 
Pautoke ? Kayqituikwe ’anannako. 

Kaxweki. 


1 The meaning of the words is obscure except that -telhu means 
“she grinds.” 

? Makiuto, the older sister, and Pautoke, the younger sister. 
Girls pray to them when they want to be strong in grinding corn. 


HARRINGTON] CHILDREN’S STORIES 353 


The next morning the Dove Maidens got ready to grind. Pouring 
the corn on the metate, they ground. And they sang: 


NO. 5. SONG OF THE DOVE MAIDEN SISTERS AS THEY BECOME STARS 
— 168 Transcription by Helen H. Roberts. 


ae f= See Sigeciaere 


K’u-a-k’a-so- phi-ng-to - ts’a Ku-a - k’a-so - phi- Seu - ts’g 
Cc 


eS aie oie ais retire a=s 


"A - 1-wi-k’i-wa- p’a-lo -h “me ha-me - ha- me Kan - so - 
q g- @ 


ae Saisie ae 


ts’a-’o -tel - K’u-a-k’o-sa-phi-ng-ta - ts’ 
B N 
oer ee See ==: = 

a see res era == 

K’u -a- k’a -so- phi - ng -ta - "A - 1-wi- ki-wa- ee 
a=. 
a 2 S685 

ha - me-ha-me-hg-me Kgn-so-ts’a-’o - tel 


TRANSLATION 


The meaning of the words is obscure except that -telhu means 
“she grinds.” 


As they ground, they rose slowly higher and higher. Their poor 
grandmother sat weeping. Said she: ‘‘My dear children, you must 
not do thus. Stop grinding!’”’ The Dove Maidens did not listen. 
Singing, they ground. They rose slowly higher. Their grand- 
mother sat weeping. They reached the ceiling. They rose slowly 
higher. “My dear children,” their grandmother said, ‘““you must 
not do thus. Come back here!” The Dove Maidens disappeared. 
They are the two little stars above Jicarita Mountain. 

This is the reason that it is well to obey one’s parents, and this 
is the reason that Makiuto and Potoke are above Jicarita Mountain. 

You have a tail. 


354 PICUR{S CHILDREN’S STORIES [pTH. ANN. 43 


Tur WoMAN AND THE WOLF 


Nakutheke tcexamen Piwweltha ’itaithe. Tcexamen tiuene nanake- 
mopupun’aite phaltahenno ’ingxwi. 

Tcexamen wen tiuene nowian hele ’apawia. ’I[pamolokolehen Painon 
paxailue. Kodlomate pataimen ’aKalwan. ‘‘Heyo ’atahu?” teexamen 
?ommia. ‘‘Tipdtaihu,’”’ liuene Kal’ome. ‘“‘’Q’eltai xui,’’ teexamen 
Kalene pa’ommia. ‘Hatta ’anthoammakwil tipa’olemeko,”’ tcexamen 
huene tohu. ‘‘’Q’ellaime ’a’omehu howe’an yohotayo’ ahdnetci.”’ 
Liuene ’anapixowen ’ipdmolomatco’aihen Kalene ’an mq’ellai. 


Tcexamen Kalene pa Hiuene pimmakwil ’oila. Pikkotha kaliahen, 
tcexamen Kalene tdpupa, td’opa, tonon, takwetha! wel ’okal- 
xwiawéle. Liuene mentcoho ’itautilikimmakwil wile. 


*Asottho’e teexamen ’akwontiuwileme’epa thokotsitate malawia’an. 
Leutenno sénene ‘iunaxelkdmphil ’iwan. Kaltote wa matehememe- 
pun’aute wan’aihen tiuene tauketa yo ’e’an. Sdnene ’imanotilephale. 
Mentcoho nopin’au wen sdnene pa liuene thamia. Hanko sdnene 
matoheme. Wel ’iwan’aiten *ihuldwe wéwe thoppiu. Liuene sonene 
pa tephaliahu. 

Hokeyo tcexamen tiuene thotan’aihen phal’aute wétan ’iwawdleme 
heten “ipitciko. 

Tue ANTS 


Nakuthe nakutheke tcexamen Komgithotha ? Pa’ayasiulane? ’itho. 
Tciho hele ’imatciutecowanme hodke tcexamen piwepen ’ithetahu. 
Tcokwil ’imiaumempiu pipen ’imemen wi totcolo’one wen ’imatho’epa 
pu’au. 

Mentcoho wepa ’ittonwia’epa ’i’emmiahu ’itayantha: ‘’anantai- 
wia’e, tcathoVaite witthola napuimenne yon ’ithettha yontei paane 
kikuttha ’iphdletci, wel tai’ene tinasenpiatci. Hokeyo hele tcutai 
palene, konene, xixwauane han wel teutei mimapiatci’e miunotci. 
Haihenno pohan tholtai’ene ’iyaixanemo yotha ’ipisen’autci.’’ Ho 
’ittonwia’epa ’inawitciamehen ’itdhu: “‘Kowenne nana ho aito- 
menng, tcathoVaite witthela napuimenne  kimapholxia’antci.’’ 
Haihen tcitei nang’e Pa’ayasiulane ’imaxia’amhu. Yin ’ifaithon’au 
pu’au hele ’ipeme’e ’awen ’imawia’e ’imasitcihu. 


‘Boxing the compass in the ceremonial order; compare p. 318, 
footnote. 

2 “Needle Horn Pile.’’ 

> A species of black ant. 


HARRINGTON] CHILDREN’S STORIES 355 


THe WoMAN AND THE WOLF 


Once upon a time the people were dwelling at Picuris. The 
women, after it got dark, were to remain inside their houses. 

And one woman in the night had no water. She took the water 
jar and went down to Painon to get water. As she was pouring the 
water with her gourd, a Wolf came to her. ‘What are you doing?” 
he said. ‘I am pouring water,” the woman said to the Wolf. ‘Get 
on my back, then,’”’ the Wolf said to her. “I am already about to 
take the water to my house,’ said the woman. ‘Get on my back, 
I said to you, or I will eat you up right here.’ The woman got 
afraid, left the water jar, and got on the Wolf’s back. 

And the Wolf took the woman up to the mountains. When he 
had brought her to the mountain top, the Wolf went northeast, 
northwest, southwest, and southeast, to call the other wolves. The 
woman then climbed a tall pinyon tree. 

Her husband, when his wife did not come up from below quickly, 
yelled as a signal from the top of the house. And shortly men with 
their weapons arrived. 

When the Old Wolf arrived from his summoning [the other wolves], 
the woman was sitting in the top of the pinyon tree. 

The men all gathered for search. And then at about midnight one 
man found the woman. Then the man gave a yell. After the rest 
came they took the woman home again. The woman was scolded 
very much by the men. And this is why the women, after it gets 
dark, do not go forth from inside the houses alone, for something 
might happen to them. 

Tue ANTS 


Once upon a time at Komaithotha dwelt the Ants. No birds 
came around there, and so they lived without fear. They went 
wherever they pleased without fear, for there was not even a little 
Hummingbird around near where they lived. 

One day their leader told them at a meeting: ‘“‘My people, in 
four days from to-day we are going to dance here in this land of 
ours; we will entertain the other people. So you must be looking 
for such things as red paint, beads, war bonnets, and whatever dress 
you may need. And we will call the flying animals of all kinds 
here to look on.” As their leader instructed them thus, they said: 
“Tt seems all right the way you say, we will get ready to dance four 
days from to-day.”’ And the Ants were getting ready within that 
time. They went around borrowing things from their neighbors 
whom they knew. 


356 PICURIS CHILDREN’S STORIES [eTH. ANN. 43 


Hatta wittholo napuimen ’ittonwia’epa ’itaimia ’inatetakittha. 
Haihen ’V’ommiahu: ‘’Qnantaiwia’e, thonnayo han thdene ’iphd- 
letcinna kiwan. Hokeyo tholtai’ene ’iyaixanen kotenng yotha ’ithot- 
tha kinsenwanhe. Hokeyo manaithiamenno matatci.” 


Mentcoho thopiahen halo ’otsethol’owalementa Pa’ayasiulane 
7intotakimma 7itatciahu. ’Itatciaphal’aihen pohan lutciu han 
siutciu ‘ikdpia’aihen tetakétha ’iuwole. Yin lasian’au ’iupholmon- 
‘aixen tholtai’ene ’iyaixanen koten ’i’e. 

Halo tew’ohen ’ipholemen mentcoho pehan Tciuene tciho ’isen’epu’e 
patha Pa’ayasiulane ’iphalemenpiu§ ’imahakehen ’ihapiume’epa 
ipiP@’ayasiulakalhu. *Iha@wapuhen wa tcokwil ’itheppiu ’imatholhai. 
Pa’oyasiulane ’ittonwia’epa ’i’?ommiahu: “‘Mima’dletci, ’anantaiwia’e, 
pisiwenno kittaisenwia.” 


Halo tsetophalmen thapa Xwephaimone ’isen’epun’aite ’imaha- 
kehen Pa’ayasiulane ’ipholemenpiu tcexamen ’ipiPa’ayasiulakalhu. 
*Thawapuhen wa ’itheppiu ‘imapohattholhai. Pa’ayasiulane ’itton- 
wia’epa ’V’ommiahu: ’Anantaiwia’e, mima’dletci, pisiwenng kintai- 
senwia.”’ 


Halo tsetophalmen Pakqiene ’isen’epun’aite Pa’ayasiulane ’iphole- 
mepiu ’imahdkehen ‘ipiPa’ayasiulakalhu. “Thawapun wa ’ithoppiu 
*imapehattholhai. Ha’an hatta teu’ohen Pa’ayasiulane ’ixwettciahu. 
Howenko ’iyapholluweme. Laiwen’eyo ’ima’dlehu. ’Ittonwia’epa 
7Vommiahu: “’Qnantaiwia’e, mima’dletci, halo pisiwenno yon kitfai- 
senwia.”’ 


Halo tsetophalmen Pillelo’ene ’ipo’epun’aite Pa’ayasiulane ’iphole- 
mepiu ’imahdkehen ’ipiPa’ayasiulakalhu. *Ihawapuhen wa ’ithoppiu 
‘imapohattholhai. Hatta ha’an Pa’ayasiulane tcu’oten ’ixwettciahu. 
Howenko nathia’ayo ’imaphol’dlehu. ’*Ittonwia’epa ’i’ommiahu: 
‘’Qnantaiwia’e, mima’dletci, halo pisiwenng kittaisenwia.”’ 


Halo ho tsetophalmen Sdlene takoi’au ’isen’epun’aute wa 
Pa’ayasiulane ’ipholemepuppiu ’imahakehen Pa’ayasiulane ’*iphmepu’e 
tontciuta ’ipipohahane. Haihen Sdlene wa ’ithoppiu ’*imapohattholhai. 


Hatta wel tholtai’ene tciho ’isen’epuw’e *imapohatthalhai. Hele 
’iyaP@’ayasiulaphime’epa pohatta *itomen: ‘‘Howe naxen yinne wel 
tholta’ene pa ’iyaPa’ayasiulaphiliako teokwilwen ’inometci.’’ Ho 
tholtai’ene tciho ’isen’epu’e ’itomehen ’imapohaPa’ayasiulanokwéle. 


Hokeyo tcexamen tciutcone halo teathsi maxen ‘iPa’ayasiulanotcihu, 
hokeyo thapa tholtai’ene *iupa@’ayasiula’a, ho’e hanken ’ipikale’epa. 


HARRINGTON] CHILDREN’S STORIES Sol 


On the fourth day the leader assembled them in their estufa. 
And they then were told: ‘“‘My people, to-morrow the day arrives 
on which we are to dance, so the flying animals of every kind are to 
come here to our home to look on. And so you must all do your 
best.” 

The next morning as the sun was rising the Ants gathered in 
their estufa. After they were all assembled, both men and women, 
all dressed up nicely, emerged from the estufa. When they looked 
around at the trees, there were birds of every kind sitting there. 

They were only dancing a little while when all the Eagles, who 
were sitting looking on, flew to the ground where the Ants were 
dancing, and being hungry, began to eat the Ants up. After they 
had enough, they flew away to their homes. The leader of the 
Ants said to the people: ‘‘Dance your best, my people, for there are 
many people looking on.” 

When he had hardly finished saying thus, the Redtail Hawks, 
from where they were sitting looking on, flew down to where the 
Ants were dancing, and began to eat up the Ants. When they got 
enough, they all flew away to their homes. The leader of the Ants 
said to them: ‘““My people, dance your best, for there are many 
people looking on.” 

When he had hardly finished saying thus, the Buzzards, from 
where they were sitting looking on, flew down to where the Ants 
were dancing, and began to eat the Ants. When they got enough, 
they all flew away to their homes. By that time there were very 
few of the Ants left, but they would not quit dancing. They danced 
all the more. Their leader said to them: ‘My people, dance your 
best, for there are still many people looking on.” 

When he had hardly finished saying thus, the Turkeys, from where 
they were sitting looking on, flew down to where the Ants were 
dancing, and began to eat the Ants up. When they got enough, 
they all flew away to their homes. By that time there were but. 
few of the Ants left. But they danced their best. Their leader 
said to them: “My people, dance your best, for there are still many 
people who are looking on.”’ 

When he had hardly finished saying thus, the Bluebirds, from 
where they were sitting in the trees looking on, flew down to where 
the Ants were dancing, and ate the Ants that were left, together 
with their leader. And then the Bluebirds all flew away to their 
homes. 

And the other birds who were looking on flew away. Because 
there were no more Ants left for them, they all said: ‘Since the 
other birds have not left us any Ants, let us also go and look for 
some.” When the birds who were sitting looking on said thus, they 
all scattered to look for Ants. 

So this is the reason that the birds to-day hunt around for ants, 
and also the reason that birds like ants, because they ate the ants 
at that time. 


358 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


Tur SANDHILL CRANES 


Nakuthe nakutheke tcexamen wepa wa phekota phe’au Ka@iene 
ithe. Tciho pho’aute ’ipadsomen thapa phe’auta ’iuletipiamen 
tciho kowen ’ithotahu. Mentcoho wepa ’ittonwia’epa ’i’ommia: 
“Xomma pdthayo ’itholoutci. Pdane pisiwenng tcokwil wen 
*opakélia. Thapa tcihoyo pana pdone han paphdone thapa wel 
tcune hele patai’ene ’iths. Thapa tdane tciho kiuletipiatcin’au 
’opisisia. Patha ’iwan’aiten ’opakéliapiu ’iwan’aihenng tcihoyo 
kiukokalmen itipiamen kowen ithatci.” Ho  ’ittonwia’epa 
7’ommiamehen, pohan K@iene ’ithia. Han ’ittonwia’e ’i’9mehu: 
“Vine pohan pathate ’atome’e kdwenng nanawayo namia’a. 
Hokeyo pehanng papiu ’ipemiahu.” Ho 7itdmehen  papiu 
*imatholhai. 

Phekotate 7ithaltaumewaita Paxwi’oxwalpaxwitha imatai. 
Tciho kowen ’iukalmen pdone pdaphoone thepai ’ipikalmen Ve. 
Howen Kaiene wiho ’ipdsome’epa teuten paxwinate *ipghappahane 
potciuta paphotciuta. ‘Howe wen fpapiu kimghaitci, yontoi 


ry A> 


paxwine wa xui pdatcelme,” ’ittonwia’epa ’’ommiahu. 


Ho’aiten mentcoho Kayaipaxwipiu ’imahai. Teciho ’iwan’aihen 
paxwiputha ’imalai. Tciho paxwi’au thapa pdene hatta paphoone 
thapa wel fatai’ene tciho ’itho’e ’ipikalmen paxwipdane ’isomen 
ithe. Teciho teuw’a kowen ’iukalmen 7’imiaupun koten pdaane 
7isomen ‘ithe. Howen teuten pdxwinate pdane ’ihane potciuta 
han pdphotciuta. Haihen ’ittonwia’epa ’V’ommiahu: ‘‘Howe wa 
to’opa Thowelpaane kummayo tean kimghaitci, hele yontei paxwine 
wahuipatcelmen. 

Ho ’ittonwia’epa ’i’ommiamehen ta’opa Thowelpamakwil ’imghai. 
Tciho ’iwan’aihen papu’ai ’imalai. Tciho pa’ai pone paphoone han 
wel pdtai’ene pana ’itho’e ‘ipitcelmen kowen ’iukalmen_pisiwen 
’isomen teu’a “ithe. Men wiho ‘ipdsome’epa teyten to’opate paane 
potciu paphoteiu han hele teita pana thopu’e ’ihdnehen ’ittonwia’epa 
’’ommiahu: ‘‘Tahowe wa totha Piwwelpatha’ kimahaitci. ”Cixen 
tcihoyo pdane Iaihewia. Yontei Thowelpaane wahuitcelme.”’ 


Ho ’ittonwia’epa ’i’9ommiamehen topiu Piwweltha ’imahai. Tciho 
iwan’aihen papu’ai *imalai. Tciho psone paphoone han wel patai- 
ene pana ‘itho’e ‘ipitcelmen kowen ’iukdlmen tey’a kowen ’itho. 
Tciho tey’a ’ithotamen mentcoho patciu paphotciu han hele tcita 
*ipataithopu’e leuten ’iunapohahane. ‘‘Tqahowe Palapapiu * kimg- 
haitci, yontoi Piwwelpadane wahuipdtcelmen he niyanawaihenne 
yoho padane poene paphoone han wel patai’ene ’ipihane. 


' Picuris River. 
2 palapaane, “the Big River” (Sp. Rio Grande); also spoken of 
as Pdane, ‘‘the River.” 


HARRINGTON] CHILDREN’S STORIES 359 


THE SANDHILL CRANES 


Once there lived a flock of Sandhill Cranes up in the clouds in 
the sky. And they drank the water from the clouds, and also 
built their nests upon the clouds, and lived well. Once their leader 
said to them: “I believe we will go down to the earth. The earth 
has many rivers in every direction. And in the water fishes, frogs, 
and other water animals are living. And there are also many trees 
where we could build our nests. When we reach the earth, going to 
where the rivers are, we can live well, eating nicely and getting 
fat.’ As their leader told them thus, all of the Sandhill Cranes 
agreed. Then they said to their leader: ‘‘All that you have said 
about the earth seems to be very good. So we all want to go to 
the earth.’”’ As they said thus, they all flew toward the earth. 

As they flew down from the clouds they lighted at P’axwi’oxwal 
Spring. And they lived, eating well, eating fishes and frogs every 
day. But the Sandhill Cranes, as they drank so much water, soon 
drank all of the water from the spring, together with the fishes and 
frogs. ‘‘We will fly to another river, as this spring does not hold 
enough water,’’ their leader said to them. 

Then they flew to the spring at Jicarita Mountain. When they 
arrived they lighted at the spring. At the spring they lived, catching 
fishes, frogs, and other water animals that lived there, and drinking 
the water of the spring. There they lived for a while, eating well 
and drinking as much as they wanted. But they soon drank all 
the water from the spring, together with the fishes and frogs. Then 
their leader said to them: ‘“Now we will fly northwest to where 
the Taos River ' lies, for this spring does not contain enough water.” 

As their leader told them thus, they flew northwest to the Taos 
River. When they reached there they lighted near the river. And 
they lived a while by the river, catching fishes, frogs and other 
water animals that lived in the river, eating well and drinking much. 
As they drank so much, in a short time drinking up all the water 
of the Northwest’ River,’ together with the fishes and frogs and what- 
ever else lived in the river, their leader said to them: ‘‘Now we will 
fly to the river of Picuris village. There there may be more water. 
This Taos River does not contain enough water.” 

As their leader told them thus, they flew to the Picuris village. 
When they reached there they lighted by the river. And they 
lived well for a while, catching fishes, frogs, and whatever other 
water animals lived there in the water. But living there for a while 
they soon drank up all the water, together with the fishes, frogs, 
and other water animals that lived there. ‘‘Now we will fly to 
the Rio Grande, for this Picuris River does not contain enough 
water, and like nothing we have drunk up all the water, fishes, frogs, 
and other water animals.”’ 


1 Pueblo Creek. 2 Another Picuris name for Pueblo Creek. 


360 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


Ho ’ittonwia’epa “’ommiahen Palapapiu ’imahai. Wa Patapa’ai 
*iwan’aihen tciho pdpu’au ’imalai. Tciho Palapapaane ’isomen han 
posne paphoone han wel patai’ene tciho ’itho’e ’ipikalmen kowen 
ithe. Pohan Kd@iene Iaikowen ’iwaipdsonapen ’isomen Patapa’aite 
pdane ’imaxdnepolhu, thapa palapapdsesne han padphoone han wel 
patai’ene tciho ’ithe’e ’imaxanepolhu. ‘‘ Yontsi paanejo men kwiwil- 
*ewia, yohoyo howe kiunakwelthopiatci, yohoyo kiutetipiamen kima- 
palekipiatci.” Ho ittonwia’epa ’i’ommiamehen tciho Kaiene 
*imathopai. 


Hokeyo tcexamen Palapa’ai ’iKagitho pisipawiako. 


A Basy Is SToLen By AN Own 


Nakuthe nakutheke tcexamen tdtha ’itaitho. Wen Huene nathia’ai 
’a’0’okialpu’e tho. ’?O’one nowai falme’epa kiane he ‘antci’e 
nathame. ’Owiséwatcdpiatciamen wa séxanthiame. Thomo’an 
hatta nokwil falme’epa mentcoho wenno kiane pa kdteeta ’d’one 
hemmiahen tcita matcowia. 


Ketcota ’d’one ’anasépotamen mentcoho Kauene ’atalia. ’O’one 
talmentha Kauene tholwan’aiten ’itcel’aite ’6’omalenkdlehen Paxo- 
puta Kqduene nathia’ai hiuketa ’anathekkinna ’6’one hui. Tcita 
kaVaiten hiuphallakuitha ’d’one matco. Thopai Kayene hele 
’anathiame’e mekemen tcotcuthols’a ’6’one tcitha ’e. 


Mentcoho wen tholanen sonene tapuppe pitamon tcdkwi’ehepu’e 
tcthui Ka@uene thonpe’au tcdmen ’d’osétalia. Tcitha tey’a matala- 
wene. Wa _ hiukota ’d’one ’anasépe. ‘‘Xomma_ taipowiletci wa 
na’o’oséponpiu.”” Ho tdOmen tcexamen hiukopakwil wile. Kota 
wan’aixen ’0’one hiu’an sé’e. Kolehen ’élehen thappiu hui. 


Thottha wan’aiten wa ’d’one ’akiatheppiu hutcia. ’Qkiane ’q’6- 
’owitciahen senene pa te’amiahu ’9mmiamen: ‘‘Heyo teutai kén’au 
’a’dOsematcohu? Wa Ka@uene thonnayo tcatthotanen tatcdkwi’ehen- 
’auteyo tithan. Tcihoteyo timai. Na tiyawia’an’an Kauene payo 
kq’dhanniatcin.’? Ho sonene liv’emementen sonene ’athoppiu me. 


Hokeyo tcexamen Tosthate Huene kén’au wétan ’ipiya’osematcoke, 
hoten Kdauene pa wa ’ithappiu ’o0’6’one *ihitciatciko. 


HARRINGTON] CHILDREN’S STORIES 361 


As their leader told them thus, they flew to the Rio Grande. 
When they reached the Rio Grande they lighted near the river. 
They drank the water of the Rio Grande and ate the fishes, frogs, 
and other water animals that lived there, and lived well. All the 
Sandhill Cranes did their very best to drink up the water, but could 
not finish drinking the water of the Rio Grande, neither could they 
finish eating up the Rio Grande fishes, frogs, and other water animals 
that lived there. ‘This river must be very strong, so here we will 
make our headquarters, here we will build our nests and increase 
in number.” When their leader told them thus, they made their 
homes there. 

So this is the reason that there are Sandhill Cranes living on the 
Rio Grande, because there is plenty of water. 


A Bay 1s StoLeEN BY AN OwL 


Once there lived people at the Pueblo. And there also dwelt 
there a certain woman who had a baby that cried a great deal. 
As the baby cried every night, the mother did not know what to do 
with it. Soothing songs were sung to it, but the baby would not 
stop crying. It cried day and night, and one day the mother took 
the baby out upon the roof and left it there. 

As the child cried continually on the roof, it was heard by an Owl. 
The Owl came flying to where the baby was crying and picked it up 
in his claws and carried it to Paxeputa, up on some very high rocks 
where the Owl dwelt. When he brought the baby to his home, he 
laid it on a flat rock. Every day the Owl would feed the baby 
whatever he could, and the baby stayed there several days. 

One evening a man was coming home from hunting from the north- 
east, and as he was passing along the trail opposite the Owl’s home, he 
heard a baby cry. There he stood to listen for a while. The baby 
sounded crying up on the top of the rock. ‘I believe I will go up 
toward where the baby sounds crying and see.’’ As he said thus, he 
climbed to the top of the rocks. When he reached the top, the baby 
sat on the rock, crying. He took it, put it on his back, and carried 
it home. 

When he reached home, he took the baby over to where its mother 
lived. He handed the child to its mother and scolded her, telling 
her: “‘Why do you leave the baby outside, crying? I found it at 
the home of the Owl this evening as I was returning home from 
hunting. I brought it from there. If it were not for me, your 
child could have been eaten by the Owl.” As the man said thus to 
the woman, he went home. 

So this is the reason that the women at Pueblo no longer leave 
their babies crying outside alone, lest the Owls might take the babies 
to their homes. 

19078° —28-——24 


362 PICURIS CHILDREN’S STORIES [RTH. ANN. 43 


Tue SpHynx Motu anp THE OxLp CoyotTE 


Nakuthe nakutheke tcexamen Tatha Phopokene ’ateto’ophil 
?anthe. Mentcoho Phodpokene nathia’ai xowewia; taithate hele 
wen nahowehu. Thapa teto’otekanwia; tcokwil ’qleto’one pa 
tcaipiamempiu wa toxephil mehu. 


Tcexamen wepa ’aleto’one pa ’emmiahu: “’an’dkai’e, tceannoi 
konaphipai’aihen hukwe Kan’jnai! hiaulotta konahttci. Tcihoyo 
Piwwelkokwene wi Piwwelkwol’ene wen ’iunaphihuimen ’iname- 
lemehu. Hokeyo thonna hiaulotta konaphi’élehen tcihui ’aname- 
lemetci.”” Tcexamen Phopokene ’aleto’one pa wai’o9mmiapun 
phipiatahu. 


Thopiaken halo ke’owehen nananta ’onaphi’élehen hukwe 
Kan’impiu§ me. Tcihokwil napiapippiu memen  Toxwiatote 
tedtcimepun’aute owolia. ‘’(Atheakowa,  tcokwilo ’amehu?” 
Phopokene ’9ommia Toxwialote pa. “Wa hukwe Kan’in’ai he 
tamehu,”’ Phdpokene tohu. ‘Hele tciuko yintsi ’a’élhuihu?”’ 
Toxwialote Phopokene ’ome. Haihen Phodpokene tohu: Leto- 
piu’one he tvélhuihu hukwe Kan’in’ai.’”’ Haihen Toxwiatote 
tohu: ‘“‘Haloxui yohui mamaxiatewe, naxen notateto’okolmehe.”’ 


Ho Toxwialole Phdpokene ’emementen wa Tciuthemakwil ? 
matolia’ophui wa ’ateto’o’empiu. Tciho wan’aiten ’omenom’aiten 
wa ’ateto’one phalta thotselmepunna® fsen. Haihen teto’o’ome: 
“Leto, yontei mona ’atson!”’ ’*Qleto’one watcetthiame. ‘‘Yoma 
’atson mo’a’omehu.”’ Toxwialote teto’o’omehu. Howen ’ateto’one 
watcetthiame. Toxwiatote tohu: ‘‘ Yontha ’atson’an phianatcaitopata 
’apexwattehen yon motha ’ataitci.”” Ho Toxwiatole teotcuwen’a 
leto’o’ememen mentcoho ’anama’akwen  ’iphianatcaitokolehen 
komotha ’ikiputhate ’ateto’one thdtcel’eputthate pexwan’ophui’aihen 
motha takehen ’élehen wa Phodpokane ’axiawiaputtha Leto’o’ékal. 
“Teanohan wipaita wa hukwe Kan’in’ai ’apanteto’o’dhutci,”’ 
tcexamen Toxwiatolte Phodpokene ’omehu. Hoxui tcexamen 
Phopokene tohu. 


Haihen wipaita wa hukwe Ka@n’in’ai ’anpesai. Tcihui pi’ai 
’antcimen Kan’in’ai ’anwain. Tcitha nahiuwiatha Phopokene 
nawelmehen ’onaphikélhu. Toxwialote Phopokene mom’aihen teto- 
piuw’one maixen phiine hiunatha ’onak@hu. Haihen Toxwiatole 
wétan tohu: ‘‘Yontai Phopokene pa taliakwia’9mmia. Letopiu’one 


“At the Buffalo Track.” 
> Tciuthopinene, ‘Eagle Pile Mountain.” 


HARRINGTON] CHILDREN’S STORIES 363 


Tue Spoynx MorH AND THE Oxtp CoyoTE 


There once lived at Picuris Pueblo a Sphynx Moth and his grand- 
mother. The Sphynx Moth was a great believer; he believed every- 
thing concerning the customs of the people. And he was very obe- 
dient to his grandmother; he would go wherever his grandmother 
would tell him, without talking back. 

Once his grandmother said to him: ‘‘My grandson, you must 
make plumeros! to-night and take them to Kan’in’ai, to the south- 
east, early to-morrow morning. The Picuris youths and even Picu- 
ris maidens take their plumeros there and supplicate. So early to- 
morrow morning you must carry these plumeros and go there to 
supplicate.”’ So that night the Sphynx Moth made plumeros the 
way his grandmother had told him. 

Early the next morning, carrying the plumeros, he set out for 
Kan’in’ai, to the southeast. As he went along through the fields, 
he met Old Coyote, who was hunting around. ‘‘Good morning, 
where are you going?”’ the Old Coyote said to the Sphynx Moth. 
“T am going over southeast to Kan’in’ai,” said the Sphynx Moth. 
_ “What is it that you are carrying?” said the Old Coyote to the Sphynx 
Moth. Then the Sphynx Moth said: “I am carrying my dead 
grandmother over southeast to Kan’in’ai.’”’ Then the Old Coyote 
said: “Then wait here for me, for | am going to get my grandmother.”’ 

As Old Coyote told the Sphynx Moth thus, he ran toward Tciu- 
thotha where his own grandmother was. When he arrived there he 
hunted for a bag and went inside the house where his grandmother 
was toasting corn meal. And he said to his grandmother: ‘‘Grand- 
mother, get into this bag!’”’ But the grandmother would not get 
into it. ‘Get in here, I tell you,’”’ said Old Coyote to his grand- 
mother. But his grandmother would not get in. The Old Coyote 
said: “If you do not get in, I will hit you on the head with a fire 
poker and then put you in this bag.’’ The Old Coyote told his grand- 
mother thus several times, but he soon got disgusted and, taking the 
fire poker which ‘was lying by the fireplace, he struck his grand- 
mother, where she was sitting toasting the corn meal, and then put- 
ting her into the bag and carrying her, he brought his grandmother 
over to where the Sphynx Moth was waiting for him. ‘‘ Now we 
shall both take our grandmothers over southeast to Kan’in’ai,” said 
the Old Coyote to the Sphynx Moth. The Sphynx Moth assented. 

Then they both started off to Kan’in’ai, to the southeast. As 
they went along talking on the road they reached Kan’in’ai. There 
in a rocky place the Sphynx Moth dug, and laid his plumeros. When 
the Old Coyote noticed what the Sphynx Moth was doing, he dis- 
covered that instead of a dead grandmother it was plumeros that he 


' Spanish: feather bunches. 


364 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


yo yin motha ’ataimaixen phiine he yin hiunq’ai ’onqitaihu. Tecan 
watha tcimentha tamexa’a tisiupulatiyetci.” Ho tomen mentcoho 
Phopokene talia’epa mathelkol. Haihen Toxwiatote nathia’ai tamiau- 
men tohu: ‘“‘LiaPhopokeliyane pa ’ewen wian’e  tisoleto’ohon.” 
Phopokene makdlekenna popai’epa han Toxwialole henq’antci’e 
nathame. Wéwe letopiu’élehen wa ’athoppiu mapesai. Talmen 
pitamon mehu. 


Wa thoppuw’au wanmen mentcoho yin ’an’o’epiatcimepun’aute 
’ansétalian teexamen wel’ene ’itohu: ‘‘ Howen hexetci kitamene wiho 
’amapo? Pilamon tea’ehe. Xomma pehan_ ’i’otcometci.” Ho 
7itomen Toxwia’o’d’one itan’otcome. ’lotcon’aihen 7itci’ahu: 
“Kitamene, heyo wiho kamapo? Hexeyo wiho heoixen kanatcape- 
*ehe?”” Haihen ’ita@mene pa ’l’ommia: ‘‘’Qnan’d’one, *anatcipo- 
’*eheketci sekehe ’anapo’ehe. Watsi Phopokeliyane wina’eho tiso- 
tetopexwanhon, ’ewen pa tatiakwia’emmiapuyo. ’*Qnnakdtca’an’an 
’annathiatiameputtha tatisoliuetcipu.” Ho ’ittamene pa Toxwia- 
’o’d’one *’ommiamehen thapa ’imapehasephile. Toxwiatole phalpiu © 
teto’dtsattehen wa kemo’ai thotcel’epun’ai wéwe takiamen ’othdtcalto- 
witcamen waiwan ’ommiamen: “Hatta teano han, teto, koths- 
tsolphale!”” Tcihui takemen wéweta ’ankommen mentcoho hateuwen 
Toxwialole ’alaitakkwen ’iphianatcaitokolehen wéwe teto’opexwa- 
tehen wiwinakke hotcike. Haihen ’élehen wa kiapiu kahui. 


Hokeyo toxwia’ene teathoi ’iunape, teun’ankenne yontoi talane 
’iunapemupuyo; hokeyo tcexamen toxwia’ene hewen wel nakwetait- 
hole ’iunape. 

Kaxweki. 

KoyowrxakEaApaAN! Ferercues Fire 

Nakutheke tcexamen Piwweltha ’itaithe. Thapa Koyowixolapan 
’aléto’ophil ’antho. 

Tcexamen wepa ’anlaxaitcimepun’aute ’anwdn’aihen ’anamaphia- 
wa. ‘‘Xomma yin kén’au kophianowole,’’ Koyowixolapan ’ateto’one 
pa ’ommia. Mentcoho Koyowixolapan ’ophianowole. Mentcoho 
yin kia’ai Patopona’ai? naphiatsetouki. ‘‘Xomma watha ’ophai- 
mentha he taiphiakoltoutci,’ tohu. Mentcoho tou. Tcitha wan- 
’aihen Tedxone totama ’iphdlehu ’itcatamen: 


' The etymology of the name is obscure. 
* Under the Aqueduct-Log. 


HARRINGTON] CHILDREN’S STORIES 365 


was laying under a rock. And the Old Coyote said to himself: 
“This Sphynx Moth has told me a lie. Instead of having a dead 
grandmother in his bag, he is putting the plumeros under the rock. 
Now, I will go over there where he is and bite him.’’ As the Sphynx 
Moth heard him saying thus, he flew away. Then the Old Coyote 
was very angry, and he said to himself: ‘“‘That accursed Sphynx 
Moth, it is on account of him that I have killed my grandmother.”’ 
As the Sphynx Moth disappeared as soon as he flew, the Old Coyote 
did not know what to do. Again he packed his grandmother on 
his back, and started for home. He was crying as he went along the 
road. 

As he reached home, his children heard him crying from where 
they were playing, and said to each other: “But why is it that our 
father isso happy? He is coming along the road singing. Let us all 
go to meet him.” As they said thus, the little Coyotes went to meet 
their father. When they met him, they asked him: ‘Our father, 
why are you so happy? Why are you coming along singing so 
loud?” Then their father told them: ‘My children, I am not 
coming along singing, but I am coming along crying. It is on account 
of that accursed Sphynx Moth that I have killed my grandmother 
by hitting her on the head, because he told me a lie. If I had known 
this, I would have bitten him while I had a chance.’ As their 
father told the little Coyotes thus, they all joined erying. The Old 
Coyote carried his grandmother into the house and set her down 
again at the fireplace where she had sat toasting corn meal, and 
gave her the corn meal toasting sticks and told her, although she 
was dead: ‘‘Now, grandmother, finish toasting your corn meal!”’ 
As he would set her down she would topple over again, and at last 
the Old Coyote got more angry, and he took the fire poker and struck 
his grandmother again on the head, to be sure that she had been 
killed. Then he put her on his back and took her to the arroyo to 
bury her. 

So this is the reason that coyotes nowadays are smart, because 
they learned this kind of work long ago; this is the reason that the 
coyotes are smarter than any other four-footed animal. 

You have a tail. 

Koyowrxatarpan Fetcues Fire 


Once upon a time the people were dwelling at Picurfs. And 
there also lived Koyowixolapan with her grandmother. 

One time when they came home from going around wood-gathering, 
their fire had gone out. ‘You must go outside to look for fire,” 
said Koyowixolapan’s grandmother to her. Then Koyowixolapan 
went out to look for fire. There was a bright light down in the 
arroyo at Patopona’ai. ‘‘I believe I will go down where the bright 
light is to get fire,’ she said. Then she went down. When she 
arrived there, the Wizards were dancing inside the estufa, and they 


sang: 


366 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


No. 1 
SONG OF THE WIZARDS AS KOYOWJX9EAPAN ENTERS THEIR ESTUFA 


Henai’anena ’anena 

Henai’ane’ena henai’anena 

Henai’ane’ena henanena 

Henai’ane’enq. : 


Henai’anena ’anena 
Henai’ane’ena henai’anena 
Henai’ane’ena henanena 
Henai’ane’ena. 


Mentcoho Koyowixelapan totaphalpiu tsen. Tson’aiten Tcaxone 
pa phalphiltcaipia. Mentcoho mapholphile. 


*(eto’one wa kwonwileme’epa ’anaxelhu. Tohu: ‘‘Howen tco- 
kwiltci Koyowixelapan me? Xomma tainowoletci,’’ tOmen nome. 
Notcimen’au talmen mehu: 


No. 2 
CRYING SONG OF THE GRANDMOTHER AS SHE SEEKS KOYOW]X9LAPAN 


Koyowixolapan 
Koyowjxelapan 
?Gwinoke hayuwi mehu mehu.? 


* Hayuwi is a mere filler; the other words mean: “ Koyowixetapan, 
I am going along seeking you.” 


HARRINGTON] CHILDREN’S STORIES 367 


NO. 6. SONG OF THE WIZARDS AS KOYOWIX@UEAPAN ENTERS THEIR 
ESTUFA 


A Transcription by Helen H. Roberts. 
a. e- age 


zi tae wieaize. Eid be erd bes pol eeieaiee 


He-nai-’ a-ne-n@-@ ’a-ne - ng- he = na - ’a - ne-’e-ng nena 


Der TRL AB Bas Aa sate ald 


‘a-ne - ng He -nai - - ne-’e-ng Hens - ne-ng ae nai - 
iA 


A 
2S 
1 2 & 


‘a - ne-’e-ng He - ae na-@ ’a-ne - ng he - 


Ee: ee EES pe 


- - ne Te-ng He-nei-'a-ne ug fie eae = 


pas 3 1 te elsedg els. =] 


ne - e-ng He - -na - ne-ng - nai - a - ne-’e-ng. 

Koyowixolapan then went into the estufa. As she went in, she 
was asked by the Wizards to join in the dance. She then joined in 
the dance. 

Because she did not return soon, her grandmother began to get 
uneasy about her. She said: “But where did Koyowixslapan go? 
I believe I will go out and look for her,’’ she said, and went out. As 
she went about searching, she went crying: 


NTO; 


NO. 7. CRYING SONG OF THE GRANDMOTHER AS SHE SEEKS 
KOYOW[XULAPAN 


z Transcription by Helen H. Roberts. 
a. a8 a A : 
prises LeaePe! res ems eee 
Ko-yo-wi - xo-la - - pan Ko-yo-wi - xo-la~ - 
B =—— 
SaaS Sy 
pan "Ai - wi - ie - ke ha-yu-wi me - hu me - bu. 


TRANSLATION 
Hajuwi has no meaning; the other words mean: ‘‘ Koyowixetapan, 
I am going along seeking you.” 


368 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


Mentcoho wa Tcaxone ’ingphiatsetoukippiu me. Tcitha ’iphole- 
mentha wan’aihen ’éta’aite phalpiu matogheme: ‘Phal’atte, yoho 
Koyowixelapan ’ana’e?”” Tco wetcon patcue’a toOmen Tcaxone pa 
’amatdlapiatciame. Koyowixelapan ’inpintai’aihen ’itcdtamen ’iphsd- 
lehu: 


No. 3 
THE SONG OF THE WIZARDS AS THEY MAKE KOYOW[X9EAPAN AN OLD 
WOMAN 
Mimatalapiape Mimatalapiape 
Talapiapo Talapiapo 
Henai’ane’ena Henai’ane’ena 
Mimatalapiapo Mimatalapiape 
Henai’ane’ena Henai’ane’ena 
Hananena Hananena 
Henai’ane’eng. Henai’ane’ena 


Halo ’iphaltamen tonene Koyowixolapan ’ateto’one ’afalia’epa 
’’vome halo matuwe. ’Vemaiten tcexamen ’ipholluwe. Wa ’dla’ai 
Koyowixotapan ’aleto’one ’anapo: ‘ Phal’atte, yoho Koyowixolapan 
’ana’e?”” ‘°C, yono ’e ’akoltsen,’’? Tcdxene pa ’ommiahu. ‘“Ne’a, 
manhéme!”’ tohu: ’Ittonwia’epa ’i’emmia: ‘‘Mapinhéme,  hatta 
nato’ai wi tula’owia.”” Mentcoho ’ahémmiahen ’ananthoppiu ’amme. 

Hokeyo teexamen kwol’ene nowian ’innaphiang’al’awiake Tcadxone 
pa ’itceliatciko. 

Kaxweki. 


HARRINGTON] CHILDREN’S STORIES 369 


She then went over to where the Wizards had their place all lighted 
up. When she arrived where they were dancing she called inside 
through the roof-hole: “Insider, is not my Koyowixetapan here?”’ 
She repeated this two or three times, but the Wizards would pay no 
attention to her. Koyowixeltapan was dancing with them as they 
sang: 


NO. 8. SONG OF THE WIZARDS AS THEY MAKE KOYOW[XUELAPAN AN OLD 


WOMAN 
a. ale —69 or g about 208 Transcription by Helen H. Roberts. 
oe ae + }e—e 2 
Era! —— ° it iP hee 10-De= be» » 9 == 
bx = IZ bp Lai teeta t — Fi 2 
3 SS SS ae 
Mi - ma-t’a- la-pi-a- po t’a-la-pi-a-po he - nai-’a-ne-’e-na 
Se 
PDs, = a a [be ° Be bs—_»——__e —__»—_3__> | 
y—y ¥#—F = - a 
y aes ys 
Mi isi lia aad he - sce anaes Tr 
2: me - Qe gies —= . 
* of eat rani oe oo ==f{3 5 e 
“oA 74 y 7 Z 
Ha - na-ne- aa - nai-’a-ne-’e-na. Mi-ma-t’a- la - pi-a- po 
be—e fall be—e 
A eo 
EnGael eet ee ee aaa a 
Sa = 7 2 2s 
t’a-la- pi-a-~po he - nai-’a-ne-’e-na Mi - ma-t’a-la-pi-a-po he- 
Cc 
Sie Ae HO=5e == 
25 he —o—e- o==i[ peo =e {fio oe eo ==} 
SS eee 
nai-’a-ne-’e-ng Ha-na-ne-ng he - nai -’a-ne -’e-n@. 


As they were dancing, the leader heard the voice of Koyowixolapan’s 
grandmother, and told them to stop. As they were told thus, they 
stopped dancing. There at the roof hole Koyowixotapan’s grand- 
mother was heard saying: ‘Insider, is not my Koyowixotapan 
here?” “Yes, she is here. Come down and get her!” said the 
Wizards to her. ‘No, bring her out for me!’ she said. Their 
leader said to them: ‘‘Take her out, for she, poor one, is now very 
old.”” When they brought her out, they both went to their home. 

So this is the reason that the girls are not permitted to go out to 
look for fire in the evening, lest the Wizards might catch them. 

You have a tail. 


370 PICURIS CHILDREN’S STORIES [eTH. ANN. 43 


Tue TURKEYS AND THE GREAT FLOOD 


Nakutheke tcexamen Ko’omapittha Pillelo’ene ’ithe. Mentcoho 
wepa tcutei thelfaiene pa ’inatalakalia wa Maxwalapittha! teiu 
*iyainankwetholtaithon  iwiletci’e, tolpa | napakemmiahe’epa, 
’anathia’epa patha natol’altouwehe’epa. 


Hatta thoone ’imetci’e wan. Pohan tecutcone wa Ko’omapittha 
ithopu’e *imehu Maxwalapippiu. Tcexamen wésen  Pillelo’ene 
?anapai’ophil tcihokwil ’imapesai ’anpai’oxatcile’aihen. Hatta 
pu’au *iwdnmen ’ananpai’one ’amalohanmen talhu. ‘‘’(mapiatei, 
kananfai’one,” ’anpapaane pa ’ommiahu. ’QUmaitohanmenta 
talmen mehu. “’(talpo, kananpaij’one, hatta Maxwalatha 
iwl’owdnhe,”’ ’ommiamen ’anpapaane pa ’imehu. 


Mentcoho héteuwen Maxwalapikketha 7’iwan. ’Iwan’aihen 
pikketha nakwetai’ene hatta tholtai’ene ’iyaiwiatta ’’e. Nathia’ai 
folme’epa hatta pikkothaxen padwanhu. Wel tcutcone takei’au 
7imalaimen, hatta wi Maxwalapinketha pawanhen natolpe. 


Hokeyo tcexamen Pillelo’ene xwexane’ai pathowen ’inkimoyo 
*ipaxalapaxav’epa. Thapa hokeyo wel tholfai’ene thapa wel 
nankwetav’ene telawen ’imoye, wa Maxwalatha ’itolxwinwileputtha 
*ipdxalapdxar’epa. 


Kaxweki. 
THe ORIGIN OF THE ScaLtp House 


Nakuthe nakutheke tcexamen Tdtha ’ifaithe. Thapa td’opa 
Thowelma ’itaitho. Tsthate tcexamen Thowel’ene ’an ’imapun- 
?amme’epa, tholan’aihen thophal’au pohan ’*iwaiphaimen ’i’e, Thowel- 
ene nowian ’iwakkepuyo. 

Mentcoho wen Piwwelsonene ’amayapu’e timo ’élehen xwelkolehen 
tholtane halo watholketta ts’opa Thowel’ene ’ithamma me. Tciho 
wan’aihen ’onatholesian’au nanoputci’e maxialai. Teihui xia’en 
Thowel’o’d’one nanopuimen ’i’epiatamen ’innape: “Tahan phalpiu 
i1tsonya hoten Wila’ene pa ’itcelama.” ? 

Mentcoho nanopupunhen natsonthokittha wan’aihen phalpiu tson. 
Tcexamen wen Huene hen ’a’omaxuphil’aihen ’e. Sonene teiwotcehen 
liuene koteu. ’“Ipékolehen wéwe Tspakwil maxwilesai. Memen wa 


' Maxwalapinene, Pueblo Peak. 
* A Taos sentence in Pic. pronunciation, =Pic. Tahan phalpiu 
1tsettci hoten ‘‘ Wila’ene”’ pa ’itcelama. 
€ Y 


HARRINGTON] CHILDREN’S STORIES Oval 


THe TurRKEYS AND THE GREAT FLOOD 


Once upon a time there lived some Turkeys at Ko’oma Mountain. 
And one time there came a certain bird to tell them that all four- 
footed and flying animals must go up Pueblo Peak, since the whole 
earth was to be covered by rain, it being that the Power was to 
send rain to the earth. 

Then the day arrived for them to go. All the birds that lived at 
Ko’oma Mountain went to Pueblo Peak. And two Turkeys started 
to go there with their little brother, leading their little brother by 
the hand. As they got near, their little brother was growing tired 
and began to cry. ‘‘Keep on, our little brother,” said his older 
brothers to him. As he grew tired he went along crying. ‘‘Do not 
ery, our little brother, we shall now soon reach Pueblo Peak,” said 
his older brothers to him as they went along. 

They finally came to the top of Pueblo Peak. When they reached 
the top, four-footed and flying animals of every kind were already 
there. Since it was raining hard, the water was almost reaching the 
top. Some of the birds were sitting on top of the trees and just as 
the water was about to reach the top of Pueblo Peak it stopped 
raining. 

So this is the reason why the Turkeys have their feathers white at 
the end of the tail, because they were touched by the foam of the 
water. And this is also the reason why some of the flying animals 
and four-footed animals are spotted, because as they ascended, 
fleeing from the rain, their feathers were touched by the foam of 
the water. 

You have a tail. 


Tue ORIGIN OF THE ScaLtp House 


Once upon a time people were living at the Pueblo. Also people 
were living up northwest at Taos. As the Picuris people were at 
war with the Taos, the people were all inside their houses without 
lights as soon as it got dark, for the Taos used to come around at 
night. 

Now a certain Picuris man put his quiver on his back and took 
his bow and started off in the evening, before sunset, up northwest 
for where the Taos lived. When he arrived there he sat inside an 
old house, waiting for it to get dark. As he sat there waiting, and 
as it was getting dark, he heard the Taos children who were playing 
say: “Now we must go inside, for the Picuris might catch us.” 

When it grew dark, he went into the first house he came to. There 
was only one woman there, who was holding a child in her arms. 


372 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


Paxwinowia’ai' waimmen tsempiu mapomaxolehen Thoawel’ene 
‘ithettha ’innaphiatsetcihu. Wel pitamen wa ’epuppiu naphiatse’ehe. 
Tolliawen sonene Topiu mamapiahu. Wa Petcothakko’ai 2 ’owolehen 
tcihuite matokwen toheme. Tdthate sonene ’itokwentalian Iu’ene, 
tauene, han wel teune ’iunahelkanwia’e ’iunghakehen ’imakwoen’anhu 
wa petcotho pinketha. Kotha ’iwaGn’aixen sonene ’anThowelliupée- 
phil’aihen ’ithan Tcitha ’iphiatakehen ’ixonphalehu. 


*Tuphelphal’aihen Tspiu *ipipelowe. “‘Xomma ’inafexaithapiatci; 
’aixen yiho ’ipunme’an wel kiupexaikal’an kiuxwewantcuke,”’ wel 
sonene ’itohu. Tcexamen thopiaketta ’inapexaithopai. 


Hokeyo teexamen Tdtha wa ’ipuntcipun’aute iupexaikal’eyo tcitha 
?oxwekwan tcathoimahen. 


Tue SuNKEN EstTura 


’Qnan’d’one, halo teun’anken ’ewai wa Totha ta’d’owian, ’anan- 
léto’ene pa, ’anantalotene pa, wi ’anankiatdmene pa wen, ’oyo 
’anamatcitiake’an, xq waitcun’an halo Tstha Piwweltha taipa 
*inahuiken ho’e hele wen titcepa ’itakepuyo, mentcoho xa wen 
tawan tai’ene *ipattelmen yin Koppui. Halo tcanwen’e tcihokwil 
’atcOmen ’anamomen nasanwaita’e naisona. Halan teoho wétcotte 
ho’an’aihen wéwe pannuwette’ayo tcitei totatha ’ikatai. Hat tcinne 
ikata’eneyo ’iwia sonene hal fiuene ’an ’itcatdmepu’e. Howen 
*itaipokotcopu’e pdieneyo iwia’an, hat tean kwol’eneyo ’ipi’omehu, 
howen tcinne kwol’d’one tcun’aken titcepa ’ipattelmepu’e hohenng 
*’ommiake’an. Metco tcipa pohan tai’ene ’imakopia’an. 


Hokeyo, ’anan’d’one, halo tean Tadtha totene ’itho’e *ito’a xa 
nathia’ayo ’aihewiatiatci tcitha koneene, philo’one haw wel tcitha 
*onakatav’epa. Manakdatea kitcepaihia papaane yonne tcun’an 
pelxone nathia’ayo ’iunaxon’amhu teathei. Hokeyo na Tatha he 
tamiaumema ’ana@’dwiame’an wel’a tcepaihia’ene ’onoxweltamiatcike, 
piawehenno tcitoi tatane taxwelmetci. Hohenno tcitei Tathate 
totane thate mapi’omehu, hohen’e ’annakatcako. Hokeyo ho mapi- 
yai’omen pétha manataitci, ’aixen tcun’an yinne teal lotene 7itcd- 
punhan ’e manakole manawiatcikke. 


“At Night Lake,” the site of the present town of Taos. 
* Meaning ‘‘ Above the Home of the Snakes.” 


HARRINGTON] CHILDREN’S STORIES 31o 


The man took out his sword and severed the woman’s neck. He took 
the head and started up toward Picuris again. As he went along 
and came to Paxwinowia’ai he turned and looked back, and torches 
were flashing around where the Taos lived. Some of the lights 
were coming along the roads by which he had come. The man ran 
his best toward Picuris. When he got out to Petcothake’ai he 
gave a war whoop. The men of Picuris, when they heard the war 
whoop, took the arrows, guns, and whatever weapons they had, 
and hurried toward the top of Petcothoko’ai Mountain. When they 
reached the top, they found the man with the head of the Taos 
woman. They built a fire at the top and had a war-dance. 

When they finished dancing, they took the head down to the 
Pueblo. ‘‘Let us build a scalp house; we might happen to go to 
war and bring more scalps, and could hang them up,” some of the 
men said. And so they built a scalp house the very next day. 

So this is the reason that scalps which were brought by men who 
went to war are hanging at the Pueblo to this day. 


Tue SunKeN Estura 


My children, long ago when I was a child like you at the Pueblo, 
my grandparents and even my parents used to tell me like this, 
that a long time ago, when at Picuris Pueblo they still used to carry 
on by native custom and do everything by ceremony, one spring 
the people were grinding flowers at Koppui. Even to this time 
you can see the place as you pass by, as it is sunken. Perhaps 
there may be some 250 people buried in that estufa. Among those 
buried there are the men and women who were singing. The 
prettiest looking of all were the pdiene (literally, ‘‘grinders’’), whom 
they nowadays call kwol’ene (maidens). But these girls ground flowers 
long ago in ceremony, and that is why they were so called. I suppose 
that all the people that were in there were dressed up nicely. 

So that is the reason, my children, that the old men at the Pueblo 
still talk about it, that one might get rich with beads, earrings, and 
many other things that are buried there. You know that our 
palefaced brothers value ancient articles much. If I were to have 
my own way and were to be permitted at the Pueblo, I would get some 
of the palefaces to help me dig that place; I would gladly go to dig 
that estufa. That is all I have to say to you about that estufa at 
the Pueblo, for that is all I know. So put the impression in your 
head as I have told you, so that when these old people have passed 
away you can take their place and have this story to tell. 


374 PICURIS CHILDREN’S STORIES [pTH. ANN. 43 


THe Oxtp CoyrotrE WomMAN AnD THE Crow! Visir Eacu OTHER 


Nakuthe nakutheke tcexamen wa ‘Tauxatho’ai? Kakene tha. 
Han Toxwiat’o ’an’dphil ’Q’ai * the. Wepa Toxwiati’o ’i’o’omehu: 
“Thonnayo wa Tauxatho’ai ’ampiiene Kakene thon’aiyo tataiwamehu. 
Hokeyo kwon’ai miyakwaxxepo.”’ Thopiahen Toxwial’o matcilemen 
makopiamehen mentcoho Kakene theppiu teiwame. 


Kakene thon’au wan’aiten Kakene pa tcottcaipia. Toxwiah’o 
phalta tson’aihen Kakene nathia’ai ’anatheko. Panane tcexamen 
nathia’ai patcihui ’anapate. Toxwiah’o panatha tcimen wakwéne- 
tiame, nathia’ai napato’epa. Tciho leltcimen matakehen Kakene 
’antcihu. Haihen Toxwial’o Kakene tci’al: ‘‘’Qmpiiene, howen 
he’antci wiho kanapdnapatetia?’”’ Haihen Kakene tohu: ‘Pen 
tinapatsottehen panatha timawialehen haihen panamo’au talalemen 
hohe ’annap@napatotia.” Haihen Toxwiane tohu: ‘‘Taxui naxen 
teatthotanen ’antheppiu tame’aihen ’angn’d’one pinapdapiatcatcehen 
thophalta tinapatsettehen tailoletci, ’e kanaipanapateta naxen 
*anapanapatetiatcike.”’ 


Tcihui ’antdmen ’antcitci’en tcexamen Toxwiati’o tohu: ‘“‘Howen 
hele toiwakaliatci’e naiwipe. ’Qnawisepen wapei yin komotha 
‘iphianateaitok’e tcaikwil manma!” Kakene Toxwiati’o ’ome. 
Toxwiati’o pa Kakene ’anphianatcaitomatciahen mapheaixwansai. 
Miyaiphgixwanmenta phaimate pisiwen ’ataulolhu. Philama ’atau- 
pen’aihen Toxwiah’o ’akalsiatcia. Toxwiati’o peutia’o’ewia’epa 
xaitcuta faukalhu. Thotanen toxwiati’o tohu: ‘Hatta ’antheppiu 
tamehe. Thonna tholammenng ’e ’ateiwametci ’antheppiu.”’ Hai- 
hen mentcoho Toxwiati’o theppiu me. 


Wan’aiten 7i’6’o9mehu: ‘‘’Qnan’d’one, ’ampiiene Kakene ’aya- 
kwénetiameno ’anapanapdats. Hokeyo naxeng ho tanapanapate- 
’amhe. Hokeyo yin kétha manapapiatci teatta, hele Kakene thonna 
tholamen teaikwil toiwa’eheko. ’Ewen ’anaip@napdten ’annapana- 
thamiate’eyo na tamiahu.” Toxwia’d’one ’imanapapiatalasai. 


‘Old Coyote Woman and Crow are old women. Cp. the story 
starting p. 376, in which Jackrabbit and Bluejay are old women, 
grinding companions of Old Coyote Woman. 

* Mutilated placename form for Tauxqithe’ai, “at Pinyon Cone 
Pile.” 

3 Meaning ‘At the Salt.” 


HARRINGTON] CHILDREN’S STORIES 375 


Tue O_tp Coyote WoMAN AND THE Crow Visit Eacu OTHER 


Once there dwelt a Crow at Tauxatho’ai. And the Old Coyote 
Woman together with her young ones dwelt at ’Q’ai. Once the Old 
Coyote Woman said to her children: ‘‘To-morrow I am going for a 
visit to Tauxatho’ai, where my friend the Crow lives. And so do 
not expect me to return soon.’”’? The next day the Old Coyote 
Woman combed her hair and dressed up nicely, and then went for 
a visit to the home of the Crow. 

When she arrived at the home of the Crow, she was told to come 
in. When the Old Coyote Woman went inside, the Crow’s house 
was very beautiful. The floor was very sleek, like ice. As the Old 
Coyote Woman walked about on the floor, she could not keep her 
feet because it was so very sleek. As she rolled about she sat down 
and she and the Crow talked together. Then the Old Coyote 
Woman asked the Crow: ‘‘ My friend, how did your floor get so sleek?” 
Then the Crow said: “I just brought some mud in, spread it on the 
floor, and then I rolled all over the floor, and thus my floor got sleek.” 
Then the Old Coyote Woman said: ‘Very well, I too, when I go 
home this evening, will ask my children to make mud, and I will 
take it into the house and I will roll, so that my floor will get as 
sleek as yours.” 

As they sat there talking thus, the Old Coyote Woman said: ‘‘We 
ought to have something to eat while visiting.” ‘‘Quite so, bring 
me over that fire poker lying by the fireplace,” said the Crow to 
the Old Coyote Woman. The Old Coyote Woman brought the fire 
poker to the Crow, and she began to whip herself on the nose. As 
she whipped herself on the nose, a quantity of pinyon nuts dropped 
out of her nose. After she had filled a basket with pinyon nuts she 
set it for the Old Coyote Woman to eat. As the Old Coyote Woman 
was voracious, she ate the pinyon nuts shell and all. In the evening 
the Old Coyote Woman said: ‘‘Now I must be going home. To- 
morrow evening you must come over for a visit to my house.” Then 
the Old Coyote Woman went back to her home. 

When she reached home she told her children: ‘‘My children, the 
floor of my friend the Crow is so sleek that I could not keep my 
feet. So I too am going to make my floor smooth like that. So 
you make mud outdoors right now, since the Crow is coming here 
for a visit to-morrow evening. I want her to find my floor as sleek 
as hers.” The little Coyotes started to work making mud. When 


376 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


*Inapakemehen phalpiu ’inapatsettehen panatha ’imawialehu. 
*Imawialephalehen Toxwiati’o malaletcdne. Napawehen mo’aihen 
malslemen tcoho wisuin’a ’anapdtetiame. Htitcu’aita’o ’itcel’in’aihen 
’anapanana. Tcano Kakene tilametci. ’KHwen ’anaipana patettayo 
tean na ’annapdata. 

Wewe thotammen tcexamen Kakene Toxwiah’o thotta teiwame. 
Tcitha wan’aiten Toxwiah’o pa ’ommiahu: ‘’(tson, ’atson! Pen 
mannapanamoi!’”’ Kakene tsen’aiten napdnamon’aixen hiteu’aita 
tedta Toxwiati’o matcel’ene tate’ene, xwene, tu’ene, wi’ine ’o’in. 
Kakene so’oketa makeppiawemen tohu: ‘‘Toxwiah’o, he’antci 
wiho kanapdnapatetia?’”’ Haihen Toxwiali’o pa ’emmia: ‘Tals- 
lemen talalemen.’’ Haihen wipaita ’antcitcelai. 


Lewa ’antcimen mentcoho Kakene Toxwiali’o ’ome: “‘Toxwiali’o, 
hele toiwakaliatei’e naiwipe.’”’ Haihen Toxwial’o tohu: ‘Taxui 
wapei phianatcaito’eme kometha 7iki’e teaikwil ’ima.’”’ Haihen 
Kakene ‘iphianatcaito mai’aihen Toxwiali’o maphegixwansai. 
Maphgixwammen tduene ’atcantcikomaixen ’q@’eneta ’antcanhu. 
“Faihoixen ’axwan!’”? Kakene pa ’oemmiahu. Haihen Toxwiali’o 
laihoixen maxwanhu. Mentcoho laiwen pheinate ’an’atcanhu. 
Howenko miyaphgixwantuweme. Hétcuwen men Toxwiah’o wetan 
maphgixwanhon. Piukuitha Kakene ’anapiamen tohu: ‘‘Tox- 
wiah’o hdta wa pdxekkwiallane nawai taitciwayo ’anamia’q’an.” 
Ho Kakene tomen mentcoho Toxwiah’o ’otcéxewia’e ’okalehen 
matholkol. 


Hokeyo tcexamen kakene ’iutcexo’a. 
Kaxweki. 


Oxip Coyote WomMAN, JACKRABBIT, AND BLuEJAY GRIND TOGETHER 


Nakutheke teexamen Kopui Kane hatta Tsiauene ’an ’anthe. 
Mentcoho wepa ’antohu: ‘‘Thonayo kanteltci.”” Thopiahen ’ana 
’an’Ixosai’aihen ’antelhu. Kane tcexamen ’otelmen tcadtahu: 


HARRINGTON] CHILDREN’S STORIES BN 


they finished the mud, they carried it inside and spread it on the 
floor. When they finished spreading it, the Old Coyote Woman 
started to roll. All muddy, she rolled around, but it did not get 
sleek at all. The floor was imprinted with her large claws. ‘‘Now 
I will surprise the Crow. My floor is just as sleek as hers.” 

So the next evening the Crow went to the Old Coyote Woman’s 
home for a visit. When she arrived the Old Coyote Woman said to 
her: ‘‘Come in! Come in! Just look at my floor!’’ As the Crow 
entered and saw the floor, there were large and plain imprints of 
the claws, the ears, the tail, the hips, the teeth of the Old Coyote 
Woman. The Crow made herself fall, just for fun, and said: ‘Old 
Coyote Woman, how did it happen that your floor got so sleek?” 
Then the Old Coyote Woman told her: ‘Just by rolling over and 
over.” Then they both sat down together to talk. 

After they sat talking a while, the Crow said to the Old Coyote 
Woman: “Old Coyote Woman, we ought to have something to eat 
while visiting.’ Then the Old Coyote Woman said: ‘‘Very well, 
bring me over that fire poker which is lying by the fireplace.”’ Then 
the Crow brought the fire poker and the Old Coyote Woman began 
to whip herself with it on the nose. As she whipped herself on the 
nose, it began to bleed, instead of pinyon nuts coming out. ‘Whip 
yourself harder,’ said the Crow to her. Then the Old Coyote 
Woman began to whip herself harder. Then her nose began to bleed 
more. Butshe would not stop whipping herself on the nose. Finally 
the Old Coyote Woman killed herself by whipping herself on the 
nose. As she lay dead, the Crow said, laughing: ‘‘The thus easily 
fooled Old Coyote Woman thought that she would do the same as 
I.” As the Crow said thus, she ate the Old Coyote Woman’s eye- 
balls, and then flew away. 

So this is the reason that crows are fond of eyeballs. 

You have a tail. 


Oxtp Coyrotre WomAN, JACKRABBIT, AND BLuEJAY GRIND TOGETHER 


Once upon a time there lived at Kopui a Jackrabbit and a Blue- 
jay. Once they said to each other: ‘‘To-morrow let us grind.” 
So the next morning they put their shelled corn on their metates 
and began to grind. The Jackrabbit sang as she ground: 

19078°—28 


25 


378 PICURIS CHILDREN’S STORIES [BTH. ANN. 43 


No. 1 
THE JACKRABBIT’S GRINDING SONG 


Katotia’atanphowanphewan 
Piu’one toliatoliateyahehe. 


Katolia’atanphowanphowan 
Piu’one toliatoliateyahehe.? 


Thapa Tsiauene ’otelmen tcatahu: 
No. 2 


THE BLUEJAY’S GRINDING SONG 


Tcetsexemotce’oxeuxeu 
Tautauwileketce’oxeumotsiautsiau. 
Tcetsexemotce’oxeuxeu 
Tautauwileketce’oxeumotsiautsiau.? 


1 The words have no meaning. 
*The words have no meaning, but the syllables tsiautsiau are 
understood to mean ‘‘bluejay, bluejay;”’ cp. tsiauene, bluejay. 


HARRINGTON] CHILDREN’S STORIES 379 


NO. 9. THE JACKRABBIT’S GRINDING SONG 


Transcription by Helen H. Roberts. 


Wa-to-li-a-’g-tan - pho-wan-pho-wan piu-’o - ne to-h-a-to-li-a- 
iN 
— Mn 
33-9 — = || 3-9 —_»— 9 0— 82 |13-0—_0—_0—_9 —Dp 
Eee Paes Z| Sa aaese et =a ae ae -| 
a 
te- ya-he - he Iq-to-h - a-’a-tan - pho-wan-pho-wan piu -’o-ne 
=) 2? = SS —— ° so =| 
ry ‘ 
COMP =e tien al=nitO) bes de ee) obey — oe - he. 
TRANSLATION 


The words have no meaning that is understood. 
Also the Bluejay sang as she ground: 


NO. 10. THE BLUEJAY’S GRINDING SONG 


= ey 63 Transcription by Helen H. Roberts. 
==. = “If: =" : 
—9e 9 4 eS 
Ie iat 
mig aT! a7 ev. 
ee ts’e-xe-mg - tce-’o-xe-u-xe-U tau -ta-u-wi-le - ke - 
A’ 
, , 4 
Sra N F Tr “—o te 
Ej tir =e = - Noy = N oT Rom t e 
| a id a —t + ; at E 4 = 
¢ ae =the oe rel . v 
tee -’0 - xe -y-mo_ - tsi-au- ts’/i- au Tce - ts’e-xe-mo - 
=,9—9 Se ==\oae 
te ‘a e —— || oe ° 
: ba { 
——— BF == ae ee 
tee - ’o - xe - YU - xe - U tau - ta- u - wi -le - ke - 
; iad NS ia i 
seytt fe : ive: 2 | 
ge == SS eas 
tee, =|, 0) = xel= bye mo), =p etsiei=.aue =) its = saul 
TRANSLATION 


The words have no meaning but the syllables tsiautsiau are under- 
stood to mean ‘‘bluejay, bluejay’’; cp. tsiauene, bluejay. 


380 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


Mentcoho Toxwiali’o yin teoho tcétcimen’aute teatalia. ‘“Tcdtei 
howen natcakolapo? Xomma@ yin naponpiu he taimetci.” Ho 
tomehen tcexamen natcdponpiu me. Wa Kane hatta Tsiauene 
‘’antelmentha wan’aiten tohu: “‘Heyo mantelhu?” “‘Ha’a, kan- 
telhu.”’ Tsiauene pa ’ommia, ‘‘’exen ’a’ixoxaime xa’a ’aphile.”’ 


Ho ’oemmiamenten Toxwiali’o wa Tciuthgmakwil* ’ixoxaime. 
Thon’au wan’aiten yin ’ohosian’au hoxethokiahen putina sai’aihen 
*iputihokitcehen wa Kane han Tsiauene ’antelmenpiu makwon’ammen 
me. Tcitha wan’aiten tohu: ‘“Teano ti’ixokal; teang tatelphiletci. 
Kane Tsiauene ’an ’apanpitihoxomon Toxwiane ’an’emehu: ‘Na 
hox’one yon ’a’an ’anaitelkeko hele ’a’ene ’otsultcan’aihen ’owaipe- 
keko.”’ Ho ’emmian wéwe kétha hoxepetehen wéewe Tciuthopiu me. 


Thon’au wan’aihen ’alai’ixokétcowiapu’e putina sai’aihen ’iputihe- 
kiteehen wéwe wa Kane hatta Tsiauene ’antelmempiu makwon’ammen 
me. Teitha wan’aiten Kane pa ’emmiahu: ‘“Tecano koteltei; yinne 
ixokdtco’eyo kawia.”” Ho Toxwiati’o ’ommiamehen ’ana ’ixosai’aihen 
patcuta *iutelhu. 


*Tutelmen Toxwiali’o Kane pa ’ommiahu: ‘‘Xomme tcan kimapo- 
hatelmapiatei, xomma teutsi’a sotaitelkwiwil. Hokeyo kiutcekwele- 
henno kiuteltci.”’ Toewiah’o tohu: ‘Taxui.” Mentcoho pohan 
’imatelmapiahu. Toxwiati’?o mentecoho malaitelmapai Kane pa 
hatta Tsiauene pa’an ’apin’ai wia’epa ’ahiupata pe’ai xwantiahen 
hotia. 


Hokeyo tcexamen telke nawia. 
Tue O_p Coyore AND THE THREE GouRDS 


Nakutheke teexamen Kepui patcun Koloone ’ithe. Mentcoho 
wepa ’iuphalmate kétha ’iuluwwole. ’Hun’en thapa Toxwialole 
’Venpe’a ’ophalthate ’oluwwole. ‘‘Toxwialole ’iyaisiameme; ’aixen 
teaikwil kixon’e’an kiuphalpiu ’isoxwittsettci,’”’ Koloone 7itghu. 
*Ttun’enthate Toxwialole ’isiamehu. ‘‘Toxwiatole, tcdtiatone, kotte 
pamo, kwelamo!’’ Toxwiatole tun’enthate taliahen Kéoloone 
*Vvomehu: “Ho maisiameme’an watha tame xa’a mapipghasiypu- 
latiuetci.” “Toxwialole, teatiatone, kettle pamo, kwelamg!” Ko- 
loone ’itghu. ‘‘Riate! Ho mai’omeme’an watha tame xa’a mapi- 


3 Tciutho’ai, ‘‘at the Eagle Pile.” 


HARRINGTON) CHILDREN’S STORIES 381 


Then Old Coyote Woman, who was hunting around there, heard 
the song. ‘‘But where must this beautiful singing be coming from? 
I believe I will go to where it sounds from.’’ As she said thus, she 
went over to where it sounded from. When she arrived where the 
Jackrabbit and the Bluejay were grinding, she said: ‘Are you 
grinding?”’ ‘Yes, we are grinding,”’ said the Bluejay to her, ‘“‘go 
and get your shelled corn and join us.”’ 

As they told her thus, she went up to Tciuthoma to get the shelled 
corn. When she reached home she went to where there were cedar 
trees and picked some cedar berries and putting them in her shallow 
basket and putting the basket on her head, she went hurrying along 
to where the Jackrabbit and the Bluejay were grinding. When she 
arrived there she said: ‘“‘Now I have brought the shelled corn; now 
I shall join in grinding.””’ When the Jackrabbit and the Bluejay 
saw the shallow basket of cedar berries, they said to the Coyote: 
“We do not grind cedar berries here on our metates, because it 
makes the metates look brown and it will not come off.”’ As they 
told her thus, she went outside again and threw the cedar berries 
away and went back to Tciuthoma. 

When she arrived home she put the best shelled corn that she 
had in the basket, put it on her head, and again went hurrying 
along to where the Jackrabbit and the Bluejay were grinding. When 
she arrived there, the Jackrabbit said to her: ‘‘Now you may grind; 
that shelled corn that you have is very good.”’ As the Old Coyote 
Woman was told thus, she put the shelled corn on a metate and the 
three of them ground. 

As they ground, the Jackrabbit said to the Old Coyote Woman: 
“This time let us grind with all our strength to see who is the strongest 
to grind. So we will close our eyes and grind.’ The Old Coyote 
Woman said: ‘Very well.’”’ Then they all started to grind with all 
their might. As the Old Coyote Woman was grinding with all her 
might, the Jackrabbit and the Bluejay hit her on the head with 
their handstones, as she was grinding in the middle, and killed her. 

So that is the reason that people grind. 


Tue Oxtp Coyote AND THE THREE GOURDS 


Long ago three Gourds were living at Kepui. Once they came out 
of their hole to bask. As they sat basking, Old Coyote also came 
out of his hole to bask just opposite. ‘‘Let us call the Old Coyote 
names; if he should come after us, we will flee into our hole,” said 
the Gourds. So they started to call Old Coyote names, from where 
they were basking. ‘‘Old Coyote, unsuccessful hunter, wet worn- 
out moccasins, pitch mouth!” As the Old Coyote heard the Gourds 
from where he was basking, he said to them: “If you keep calling 
me names I will go over there and bite every one of you.” ‘Old 


382 PICURIS CHILDREN’S STORIES (ETH. ANN. 43 


pohasiypulatiuetci.”” Howenko Koloone Toxwialole ’amatalapiatcia- 
me. ‘‘Toxwialole, tedtiatone, ketle pamo, kwelame!” Koloone 
pa ’ommiahu. Mentcoho Toxwialote ’alaiteakwen wa Koloone 
*itun’epuppiu xomme. Mentcoho Koloone ’iuphalpiu ’ixwittson. 


Tcexamen Toxwialote phalma maxwelsai. Nawelmen mentcoho 
wen Kolone kou. “Po payo ‘Toxwiatote, tcdtiaténe, kettle pamoa, 
kwelamo ’ ta’9mmiamen?”’ Kodlone Toxwialote pa tei’alia. ‘Yin 
nathatai’epa,’”’ Kolone tohu. Ho tomehen madwin’ophui. 


Toxwialole nawelmen thapa wen Kolone keu. ‘Po payo ‘toxwia- 
tole, tcdtatdne, polle pamo, kwelamo’ ta’ommiame?” Toxwiatote 
Kolone tei’al. ‘‘Yin nanatai’epa,”’ Kdlone tohu. Ho tomen maxwin- 
*ophui. 

Toxwialole nawelmen phulian Kolone phalma taipu’e kou. ‘‘Po 
payo ‘toxwiatole, teatiatone, katte pamo, kwelamo’ ta’ommiamen?” 
Toxwiatote Kolone tei’al. ‘‘Yin nathatai’epa,’ Kodlone tohu. Ho 
tomen maxwin’ophul. 


Toxwialole wéwe nawelmen hiuene Kodlohui mo’e than. ‘Po 
payo ‘toxwiatole, tcatiatone, kette pamo, kwelamo ’ ta’9mmiamen?”’ 
hiuene tei’alia Toxwialole pa. Hiuene ’awdtai’epa he waitomen kui. 
Wewe Toxwiatote pa hiuene tci’alia: ‘‘Po payo ‘toxwiatole, tcatiatone, 
kolte pamo, kwelamo’ ta’ommiamen?” Hiuene hele ’awatai’epa 
he waitomen kui. ‘“‘He miya’ome’an yonthata ’asiuputatiuetci,” 
Toxwialole hiuene ’omehu. Howen hiuene he waitomen kui. 
Toxwialole tedtcuwa’a tcitei tahen tci’alia. Hatta he watome’epa 
Toxwiatole ’atakwen mentcoho hiuene Kdlohui ’anamia’apu’e Hue. 
Mentcoho ’opohawithou. Tcitha lew’a wihel se’e’aihen thappiu me. 


Hoheyo teexamen toxwia’ene ’ipiyakdlotiueke. 
Tur CRICKET AND THE CoyoTE 


Nakuthe nakutheke tcexamen hukwe Kan’in’ai! Paitcelkone 
tho. Han Toxwiane Teiuxwetho’ai? the. Wen tho Toxwiane 
wétan tohu: ‘“Xomma teatthoi hukwe Kd@n’inpiu he _ taiteiwa- 
metci, xomma hele’a tciho tisothatci.” 


1 Meaning ‘“‘at the Buffalo Tracks.” 
* Meaning ‘‘at Eagle Tail Pile.”’ 


HARRINGTON] CHILDREN’S STORIES 383 


Coyote, unsuccessful hunter, wet worn-out moccasins, pitch mouth!” 
said the Gourds. “Shut up! If you keep calling me that, I will go 
over there and bite every one of you.’’ But the Gourds would not 
listen to Old Coyote. ‘‘Old Coyote, unsuccessful hunter, wet worn- 
out moccasins, pitch mouth!”’ said the Gourds to him. Finally the 
Old Coyote got real mad and went after them where they were 
basking. Then the Gourds fled into their hole. 

Then the Old Coyote began to dig into the hole. As he dug he 
reached one of the Gourds. ‘‘Who was it that called me ‘Old Coyote, 
unsuccessful hunter, wet worn-out moccasins, pitch mouth?’’’ the 
Old Coyote asked the Gourd. ‘One that is below,” said the Gourd. 
As he said thus, away he fled. 

As the Old Coyote dug he reached another Gourd. ‘‘Who was it 
that called me ‘Old Coyote, unsuccessful hunter, wet worn-out moc- 
casins, pitch mouth?’’’ the Old Coyote asked the Gourd. ‘One 
that is below,’ said the Gourd. As he said thus, away he fled. 

As the Old Coyote dug he reached the last Gourd that was in the 
hole. ‘‘Who was it that called me ‘Old Coyote, unsuccessful hunter, 
wet worn-out moccasins, pitch mouth?’” the Old Coyote asked 
the Gourd. ‘One that is below,” said the Gourd. As he said thus, 
away he fled. 

The Old Coyote, again digging, found a stone that looked like a 
Gourd. ‘‘Who was it that called me ‘Old Coyote, unsuccessful 
hunter, wet worn-out moccasins, pitch mouth?’” the Old Coyote 
asked the stone. As the stone had no life in it, it lay without speak- 
ing. Again the Old Coyote asked the stone: ‘‘Who was it that 
called me ‘Old Coyote, unsuccessful hunter, wet worn-out mocca- 
sins, pitch mouth?’’”’ As the stone had no life in it, it lay without 
speaking. ‘Why do you not answer me? I will bite you here on 
the spot,” said the Old Coyote to the stone. But the stone lay there 
and said nothing. The Old Coyote asked the same question several 
times. As it could not answer, the Old Coyote grew angry and bit 
the stone, thinking it was a Gourd. He then broke all his teeth. 
He sat there a while, crying from the ache of his teeth, and went 
home. 

So this is the reason that the coyotes do not bite gourds any more. 


Tue CrIcKET AND THE COYOTE 


Once upon a time the Cricket dwelt southeast at Kan’in’ai and the 
Coyote dwelt at Tcuxwetho’ai. One day the Coyote said to him- 
self: ‘I think to-day I will go for a walk down southeast to Kan- 
’in’ai to see what I can find there.” 


384 PICURIS CHILDREN’S STORIES [BTH. ANN. 43 


Thokke hiaulotta ’othekkalehen mentcoho hukwe Ka@n’inpiu 
me. KGn’jn’ai wain’aixen mentcoho Paitcelkone piwaitha tukkuitha 
wan. Tcihokwil tegmen mentcoho Paitcelko’itsetco. Paitcelkone 
pa Toxwiane ’ommia: ‘““Hexeyo ’e kowato’amme?” Hatta 
Toxwiane tohu: ‘‘Na ho ’itaimoyo’e piyatai’anke.” ‘‘Taxuiho,”’ 
Paitcelkone tohu, “kanhoi’antei xui xomma@ teutei’a ’ansolaitai- 
kwiwil.”” ‘‘Hoxui,’’ Toxwiane Paitcelko’o9me, ‘‘thennayo  xui 
yona’ai pd’ai kimaso’dtcotci.” ‘‘Taxui,’ Paitcelkone  tohu, 
“thonnayo wéwe kansomotci.”” Mentcoho Toxwiane thommakwil 
me. 

Tcitoi nowiane Paitcelkone ’antaiwia’e ’ixwia’an. Kakkaphoyone, 
Pimele’ene, Tsolmolene thapa hele wel Pimele’ene *iukiwasia’e 
*ipohaxwia’an. Thapa Toxwiane hota men tahu. Tcitei nowiane 
nakwetai’ene yin Pin’au ‘itho’e Kal’ene, Xentane, Xentselane, 
Ksone hat tciu wel homaxotdai’ene *iyaiwiatta *ixwia’an. 


Thospiaken ’othol’owalemen Toxwiane ’antaiwanhu. 7*Ipohak- 
kwanphal’aiten ’V’omehu: “’(nantaiwia’e, yin hukwe Kan’in’ai 
huxen tatoiwatcimen’au Paitcelkone pa _ tahoi’amia. Hokeyo 
teattho1 mapixwia’anhu.” ‘‘Hoxui,’”’ xa wel homaxone ‘itohu, 
“teatthoiyo  Paitcelkone ’anasokdtcatci.’”’ Ho’aiten Toxwiane 
matsometaketen Kda@n’inpiu ime. 


Pa’an *iwan’aiten Toxwiane tohu: “Halo yohui maixiawiawen 
xomma na Paitcelkone tapoteahe.” Mentcoho patiaukwepa tcan. 
Paitcelkone thon’ai wan’aihen, Paitcelkone xiawia hatta. ‘“’(xia- 
mo?” Toxwiane Paitcelko’ome. ‘‘Hatta tamo,”’ Paitcelkone 
tohu; yohuyo xui kqlaitaikwiwil’e ’q’eltcanetci.” ‘‘Hoxui,” Toxwia- 
ne tomehen Paliaukwepa ’antaixiataitha wéwe tcan. ‘‘Taxui 
han,” Toxwiane ’itai’ome, ‘‘nayo xui tatsontcantci, xomma tcohe 
’annasoputci.’”’? Mentcoho tean. Paitcelkone then’ai wan’aiten. 
Paitcelkone pa ’anpohapiimele’salhemmia. Tcexamen pimeliahu, 
tceta, talo’au, amo’au, tumo’au. Wel ’iliwemen howenko wi hele 
?owatantiame. Pda’ai wdn’aixen mapa’dphui manqa’opemen, wéwe 
?owolemen’ai ptimele’ene pa ptimeliamen hétcuwen ’antaixia’en’ai 
wan. Xa tohu: “Hele Paitcelkone ’antaiwia’e ndthia’aiyo ’ixol- 
kanpisi. 


“Taxui, xomma nayo tean tametci,’ Xenlane tohu. Mentcoho 
me. Paitcelkone then’au wakko wéwe Paitcelkone ’iptimele’alheme. 
Thapa Toxwiane wai ’amiaputta pimeliahu, tce’au, tate’au, tamo’au, 
tumg’au. Xenlane wel ’itiwemen wel mampa ’imgtemen wa papiu 
toliamehu. Pa’an wdn’aiten manq’opehu. Patate wai teannia- 
menta Pimele’ene pa pimeliahu. Pdanate ’owoleten wa ’antaixia- 


HARRINGTON] CHILDREN’S STORIES 385 


Early in the morning he ate his breakfast and then went to Kan- 
*in’ai. Then arriving at Kan’in’ai he came to where the Cricket was 
lying basking beside the road. As he passed there, he stepped on 
the Cricket. The Cricket said to the Coyote: ‘‘Why do you not 
speak?” The Coyote said: ‘‘I do not speak to such looking people 
as that.’ ‘Very well,” said the Cricket, ‘‘we will make a bet then 
to see whose people are the strongest.’ ‘‘ Very well,” said the Coyote 
to the Cricket, ‘‘we will meet to-morrow then down by the river.” 
“Very well,” said the Cricket, ‘‘we shall see each other again to- 
morrow.” Then the Coyote went home. 

That night the Cricket called his people. All the Bumble Bees, 
White-striped Bees, Honey Bees, and other winged stingers he 
called. And the Coyote was doing the same. That night he called 
all the four-footed animals that live in the mountains—the Wolves, 
the Mountain lions, the Wildeats, the Bears, and other beasts of 
prey that there are. 

The next day as the sun was rising the Coyote’s people began to 
come. After all of them had arrived he said to them: ‘My people, 
over southeast at Kan’in’ai, where I went for a walk yesterday, the 
Cricket asked me to bet. That is why I am calling you to-day.” 
“Very well,” said the other beasts of prey, “‘we will show the Cricket 
to-day.” Then the Coyote started ahead of the rest, and they went 
to Kan’in’ai. 

When they came to the Picuris River, the Coyote said: ‘‘ Wait 
here. I am going across the river to see the Cricket.”’ He then 
went across the river. Arriving at the Cricket’s home, the Cricket 
was already waiting for him. ‘‘Are you ready?” said the Coyote 
to the Cricket. ‘Yes, I am ready,” said the Cricket; ‘“‘you are to 
send your best man here.”’ ‘‘Very well,” said the Coyote, and then 
went back across the river to where his people were waiting. ‘‘ Very 
well,” said the Coyote to his people, ‘‘I will go over first, to see what 
is going to happen to me.”? Then he went across. When he arrived 
at the Cricket’s home, the Cricket turned all the Bees loose on him. 
He was stung by the Bees in his eyes, ears, mouth, and all over his 
body. He bit some of them, but that did not help him any. When 
he came to the river he plunged into the water and dived, but when 
he emerged the Bees stung him again. At last he arrived where his 
people were waiting, and said: ‘‘The Cricket’s people are well sup- 
plied with weapons.” 

“Very well, I will go this time,” said the Mountain lion. Then he 
went. When he arrived at the home of the Cricket, all the Bees 
were turned loose again. He was stung the way the Coyote had been, 
in the eyes, ears, mouth, and all over his body. The Mountain lion 
bit some of them and hit others with his paws, and ran toward the 
river. When he arrived at the river, he plunged in. When he 


386 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


*empiu me, hele ’itai’9mehu: ‘’Qnataiwia’e, men Paitcelkone payo 
’tlemmia. ’Ewenng ’antaitaikwiwil. Hiapa na wihitcun ’onowi- 
wisian, wihitcun ’onowimatcelsian, Pimele’ene pa tleutiya’amia. 
Hokeyo hatta, ’anantaiwia’e, mathoppiu mametci. Wa Pimele’ene 
ithon’au mamepe. Hokeyo wa mathoppiu mapohametci.” Ho 
Xenlane pa ’i’9emmiamehen pohan nakwetai’ene ’ithappiu ’ime. 


Hokeyo tcexamen pimele’ene ’iuptimelehal. 
Kaxweki. 


HARRINGTON] CHILDREN’S STORIES 387 


emerged from the water the Bees stung him again. When he came 
out of the water he went to where his people were waiting and said 
to his people: ‘“‘My people, the Cricket has defeated us. His people 
are stronger. Although I have many teeth, although I have many 
claws, I did not last very long among the Bees. And so now, my 
people, you must all go to your homes. Do not go over to where the 
Bees live. You must go to your homes.” As the Mountain lion 
told them thus, they all went to their homes. 

And this is why it hurts when bees sting you. 

You have a tail. 


FOLKWAYS 
Birtu Customs 


Tathate Huene ’o’dsai teutesi ’d’one ’antitewia’epayo xqimiahu. 
Xaimiamentha yon ’6’one ’anxawiatha ’amate’otsikiahu. Haihenno 
’akiane kuimayo kitciahu. T’ine tsolwen mo’eyo ’6’owaima kiitciahu. 
Yontei ‘ine yo ’d’one ’akiawia pdtcuwettetholonmaxe. Liuene 
’o’dsai’aite patcuwentethaloyo miyaxwiweme, ’a’d’ophillo kui. Tcitoi 
nana’e pdlum’ene henno sohu thapa kdlene ’ewen wétan ’onapia- 
teiahu. 


Hatta pdtceuwentetholo nawdn tiuene kuithate maxwiwehu haihen 
makoparaihenno ’d’okolehen Thopiapikkotha! pakemehu. Thoppu- 
lehuimen teiho xiatcone ’imeketcikke teitha, wan’aihen ’onamelemen 
’a’0’otha’emiauke. ’Clixen ’d’one ’opeyone wia’an’an kiane telke, 
paltake han wel tiuene tala’ene ’take’eyo ’onamelehu. ’Cixen 
autcone wia’an’an yawiake, teake, wilke haw wel sanene tala’ene 
itake’eyo ’onameliahu. Haihenno kiane wéwe theppiu mehu. 
Hanko “tine ’6’one waipa ’akiakuipu’e ’axatcihen ’apotiahu. Hatta 
ha’an “tine ’0’one thate wakiawia han; ha’an Huene ’6’one siatciapu- 
eyo wikiane wia. 


Hoyo Tosthate Huene ’innq’osiamo. 


Deatu Customs 


Tosthate tai’ene ’ihalpianna taikdane payo ’ik@mia’a. Howen 
tean taikdane tetin’aken ’iyaitakepun tcan *iyatame, teépaihiakaane 
tai’ene’au “iaiwan’aite. Howenko wan tcutannen halo taik@ane 
‘inatu’am’a. Tothate tai’ene pohan 7ipépako 7ilaihalpianna 
*ipiuhewai ’innamia’an wa Kthanetha ‘iutapiakaxwia’slhui’aihenno 
hatta ftdpiakane taihollene ’anathokittha wan’aihenno taihollene 
hele holt@pu’e tapiakane ’omehu. Howenko halo hol thapa wel 
tav’ene pa ’okatecdpiatciahu, ’aixen watcike. Hatta piumentha 
thahe wipiuphal teuta ’inathiapunna wel tai’ene pa ’onaphi- 
piatciahen manna ’onawitciahen hatta ’anphonpa’ekitciahen yon 
tsona  haihenno ’anpiuteapiatciahu. ’Ix@e ‘“pikuitcaamo.” 
Yompoi tcdamo ’ampiatciahu wa tonon ’ipdsiatciathoppiu tholene 
kemmempiu pine pa hitciatcikke. 


' Thspiapinene, ‘‘ Morning Mountain.” 
388 


FOLKWAYS 
Birra Cusroms 


When a woman of Picuris bears a child whoever cuts the child’s 
navel cord names the child. While the child is being named, a string 
is tied to its wrist. And then it is laid where its mother is lying. 
An ear of yellow corn is laid beside the child. This ear of corn 
becomes the child’s mother for 30 days. The woman does not get 
up for 30 days after she gives birth to the child, but lies along with 
her child. And during this time she drinks only warm water, and 
food is made for her apart. 

At the end of the 30 days the woman gets up from her lying and 
dresses up nicely and makes an excursion to the top of Thopiapittha. 
She takes along sacred meal to give to the fetishes there, and arriving 
there she prays for her child. If the child is a girl, the mother prays 
that she may grind, cook, and do well the other kinds of work that 
women do. And if the child is a boy, she prays that he may be 
brave, a hunter, a runner, and do well the other kinds of work that 
men do. Then the mother goes back to her house. And then the 
ear of corn which lay as a mother by the side of the child is taken out 
of there and thrown away. From then on the ear of corn is no longer 
the child’s mother; from then on the woman who bore the child is 
the real mother. 

Thus the Picuris women bear children. 


DeratH Customs 


When the people of the Pueblo are sick they are doctored by 
native medicine men. Nowadays the Indian medicine men are 
not as active as they used to be long ago, since the white doctors 
have come more among the people. But at times the Indian 
medicine men still perform their ceremonies. Since the people of 
the Pueblo are ail Christians, if they should get very sick and think 
that they are going to die, they usually send for the priest at Penasco; 
and when the priest arrives at the home of the sick person, the sick 
person confesses to the priest. But still some of the Indians sing 
their medicine songs to a sick person for his recovery. When a 
person is dying, or even already dead, or whenever they can get 
around to it, the people make a plumero for him, giving it into his 
hands, and put a strip of black mica on his face, and then a death 
song is sung to him. It is called ‘‘making the road song.” This 
song is sung to him so that the road will lead him southwest toward 


where the sun sets. 
389 


390. PICURIS CHILDREN’S STORIES [eTH. ANN. 43 


Tcipei piutecdamo ’ankemmiahenno pétha kitciahenno paso- 
teaipiahu. ‘Tdai’ene wennen ti’oma ’ippatai’aihen wésen maxo’ene 
jupdtaimen haihen piuene ’anldmowiama ’ipdtoltaimen, wepannen 
iyaitaimenta tcinne wel pdxwine ‘iupiahu yin Td’au ’onaipissian 
mo’au ’osia’e. Piuene lamona ’aipdsiatciamenta padxwine wennen 
juxdyamen 7itomen: ‘‘Tcihote paxwinate pdane ’asoi!’”’ Pohan 
tai’ene tcita ’i’e’epa sotcaipiahen thapa panapittha kitciahenno 
pépdane ’innaiwianngo tcitha matcowiahu. Panapittha nowian 
kui waikui wétcepatayo ’okayaphiaphaihu. Pohan ’antaiwia’e 


9°99 ono 


senliuphil teita ’i’e’e ’ipépatcatahu nokwil. 


Hatta thspiaken kahitciamen yon waima ’othoxotsikkiahu, hele 
teutai kalhokkepu’e. Tcan’ehan halo kuithate wa ’elwiatta wen 
sonene he ’Gdmo’e ’ohophil’aihen tson’aihen hatta kuiputthate koliamen 
tcitai sonene ’ohophillo wa piuene kuiputtha kén’aukwil natcilemewai 
na’ammen titcetcatamen suiten ’owolehu. Tcihuite tonon tcoho 
wésen mila’a naponhuihu wa tholkemmempiu. Tothate fai’ene 
’inahowehu xa wa tonon tholkemmempiu wo tai’ene ’ipiu’e ’ithomehu. 
Yontei tiene ’inaxa piuponene. Tcitai sonene napiuponhuipu’e 
witthaloyo ’athen’aute hou’au ’owawolemen ’anathiame’an. Thapa 
piuene ’aliahen pohan fai’ene ’dtciu piuene kuitha ’itson’e paikwiu 
’itukamehu. 


Tcihuite tcune ’imiaume’e wa piuene thattha wittholoyo ’i’e. 
Piuene ’alaimo’e tiulane thahe lolene’a thahe tcinne ’amawia’an 
tcutei ’alaimo’eyo wa piutha malgihu. Tcithate wittholoyo miya- 
weneme. Witthalayo tcitha ’’e. Tholane ’iwakaletta ’ipdlasetahu, 
Han nowian tcitai piuthate ’imatcime wel tcune hele yin natcopu’e 
’innapupu’eyo ’imatcihu. Hokeyo ’innapiamenng han *itgmen he 
napupuwaihen ’i’e. Hatta witthole napipune teitei nOWwiane tai’ene 
’inaihowemen piuene modsatonate ’owolehu, haihen wa_ tongn 
tholkemmempiu pasiatciane ’ithoppiu mehu. Howen piu’aite wittho- 
loyo mé@satoma xa ’etci. Hatta pannutholo napuimen thekke 
’otholwolementa watai ssnene napiuponhoipu’e ’anwalkowian tson- 
‘aihenno. Tecinne tai’ene ’iwalpapholiahu tcitei sonene ’1’9memen: 
“anantaiwia’e, yontei piuene hatta pdasiatciane “ithoppiu me. 
Hokeyo he mapinepo. Manakowianng matheppiu mametci. Haihen 


HARRINGTON] FOLKWAYS 391 


When they finish singing this song to him, he is laid face up and 
is told to drink water. The people one at a time pour water into a 
pottery dish, dipping two fingers in, and then put a few drops at a 
time into the dead person’s mouth, each time representing different 
springs of the mountains about the Pueblo. As the water is put 
into the dead person’s mouth, they name one spring each time, 
saying: “Drink from such and such a spring!” After all the people 
who are present there have told him to drink the water, he is then 
laid, face up, in the middle of the floor, and is left there according 
to the custom of the Catholics. As the person lies during the night 
in the middle of the floor, candles are lighted on both sides of where 
he is lying. All of his relatives, men and women, that are there, 
sing Christian hymns all through the night. 

And the next morning as he is taken out for burial, a bag of lunch 
is tied on his side, of the food that he used to like. Then, before he 
is carried from where he is lying, a man who is no kin to him comes 
in with cedar sprigs, and as the dead person is taken from where he 
is lying, the man with the cedar sprigs pretends that he is sweeping 
out death, singing a sacred song softly as he goes outside. From 
there he goes southwest for about 2 miles to throw death away toward 
where the sun sets. The people of the Pueblo believe that all the 
people who die go southwest, toward where the sun sets, to live. 
This ceremony is called the throwing away of death. The man 
that threw death away is not supposed to go out very far from his 
house, if he can help it, for four days. After the dead person has 
been buried, all the people, with children and all who have been in 
where the dead person was lying, are to go down to the river to 
bathe. 

After that, those who wish may stay at the dead person’s house 
for the next four days. The dead person’s nearest relative, wife or 
husband, or if he has not either, his next nearest, sits at the place 
where he died. From there he or she does not get up for four days. 
They remain there for four days. In the evening, before they eat 
their supper, they all pray together. And in the evening they do 
not talk about the person who has just died, but of what has hap- 
pened to them in the past. So they sit around and talk as if nothing 
had happened. According to the belief of the people, the dead goes 
out of the church on the evening of the fourth day, and goes south- 
west toward where the sun sets, where the home of the dead is. 
For four days after dying it is supposed to remain in the church. 
And early on the fifth day, as the sun is rising, the man who threw 
death away comes back in with good medicine. And the people 
are sprinkled with this medicine by the man, he saying to them: 
“My people, this dead person has already gone to the home of the 
dead. So you must not think any more about it. You must all go 
to your houses with good feeling. And then you must lead a good 


392 PICUR{S CHILDREN’S STORIES [ETH. ANN. 43 


kowenng waane mghiitci.”’ Ho piuene ’antaiwia’e ’i’9mmiamehenng 
’itheppiu kowen ’ipinemehu. Yontoiyo. 
Tothate tai’ene ‘innawia wem’a “ittaipiu’an. 


Toxens or Dratu 


Teiin’aken halo ’antanlolene kokwewiaken wepa yin teoho Namolo- 
pu’au ’ewen haw wésen sonene hiaulon halo natsepathemen pilamon 
’imemen yin paxeldaxottsen’an. Yin péken’aitennoe phiatsethalputenno 
yin teopun. Hanko wen sonene topun: ‘ Hénen ’annapimmiamekoho 
yintoi paxeline yokwe kitcg.”’ Teoho wempa’a napuimen tcitoi 
sonene piu’an. 

Wepa ’antaniotene ’an tapuipe pilamon ’an’ehe halo tsetholkemmen 
phepa’s’ame wa tonoipe kotewen ‘ikui’an. ’Cntantolene  tcitai 
imonko ta’9mmian: ‘“Halan ponen Tothate faipiuheko ho yimpoi 
*iphepa’skui.”” Thapa wempa napuimenno wen Todthate fai’ene 
piu’an. 


Thapa Tathate tai’ene phal’au ’itciutcotsen’an’an ’ito’anen xa 
nako, xa hénenng tcita thona ’ithe’e wen’a ’anapuhe. Hokeyo tai’ene 
hele teutsi tciutcone phalta ’itsen’an’an ’itecaxou’amiahu ’ito’a. 
Wepa teotcupel nanan halo tciakia’ohen tawiaken wa kithenna 
tciutcone tsen’an. Tcitei tciutcone tea@’ang ’anpéwia’an thapa 
lamo’emo ’antili’an, tuna tciakia’ohen han xwe’ene follon’ohen 
wia’an. Kithonna tholtson ’itcelehenne ’iphiakui’an. Tcihuite wiho 
towen nanqpu ’antantotene piupu’e. 


A MIsInTERPRETED NoTE 


Xuniupane ’otsonthatsen pélene wen tetalo’aihen wéwe win halan 
nanq’an howen kdowen ’annahuikatca wa Totha halo tapoone Halpa- 
nate! ’iyawammen mentcoho Tothate taponapewene wepa wen 
sonene ’atalatatci’e yin ’okan’au miaumen hele tawiane ’anats- 
*opiatcia. Haihen ’ana’olhitcia wem’a topone pa. Lawiane ’anato’- 
owitcia, thapa ’owatapo wi ’owatopia nipe’epa mentcoho wen sonene 
*otdponadpewai ’anamia’apu’e ’anatohiitcia xomma nathatcikke 
xomma he natome’e. Tdane sonene namotci’e ’anakdlian. Thapa 
*owahuitdponipe’epa tasne namophalehen lawiane ’9mehu: ‘’Oyo 
tdponapewene ’anata’otohu, xa thenna pehan kiatamene Halpana 
7in’dtopa’e’e wa ’Embudo wa _ tcipilaitha hele xa yothate ’d’one 
Halpana ’itspo’e’e thenna pin’auken teipi taitha *iwadnheko ’ixai- 
foutei.”’ Ho lawiane yontai sonene pa ’ommiamehen ’athoppiu me- 


1 Halpaane (‘‘Shell Water’’), (1) Santa Fe Creek, (2) Santa Fe City. 


HARRINGTON] FOLKWAYS 393 


life.” As the dead person’s people are told thus, they all go to their 
houses with good feeling. 

This is the custom of the people of the Pueblo when one of their 
people dies. 

Tokens or Deatu 

Long ago when my grandfather was yet young, once he and two 
other men were going along the road near Nambé early in the morning 
just before it got daylight. And there was a shooting star. It 
passed over their heads, sparkling. Then one of the men said: 
“Something wrong must be thought of me as the star has passed 
right over our heads.” Then in about one month this man died. 

Once my grandfather and I were coming from the northeast along 
the road just before the sun set, and there was a straight strip of 
cloud lying to the southwest. When my grandfather saw this he 
said to me: ‘Perhaps somebody from the Pueblo is going to die; 
and that is the reason that the strip of cloud is lying there.’”’ And 
in one month a person from the Pueblo died. 

Also the people say at the Pueblo that when a bird flies into a 
house it is bad, that something is going to happen to one of the 
members of the house which the bird goes into. So the people say 
that whenever a bird enters their house it is a bad token. Once 
many years ago, when I was still small, a bird flew into our house. 
This bird had a very big head, and also a very long beak, a small 
body, and a short tail. When it flew into our house we caught it 
and burned it up. And it was not very long after that that my 


grandfather died. 
A MISINTERPRETED Note 


I believe it was in the month of June, in the year 1904, but do 
not remember well, that at the Pueblo when the children had not 
yet returned from Santa Fe, the teacher at Picuris wanted the men 
to work for her in her garden, and so she wrote a note to the gover- 
nor. And the note was sent to him by one of the pupils. The note 
was handed to the governor, and as he could neither read nor write, 
he took the note to a man who thought he was able to read it, to 
find out what the note said. The note was brought to the man by 
whom it was to be read. Since he did not hardly know how to read, 
after he got through glancing over the note he said to the governor: 
“This is how the teacher’s note says, that you are to inform all the 
parents whose children are in school at Santa Fe to go down to the 
station at Embudo to get them, for the children who are in Santa 
Fe are to arrive at the station to-morrow noon.’”’ The governor, 
being told thus by this man, went back to his house and went up 
on top of the roof and shouted announcement, as it is the custom of 
people at the Pueblo to do when anything is going to happen or any- 

19078°—28——26 


394 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


‘aihen kdtcata wilehen malawia’an, Tsthate fai’ene ’inaiwian hénen 
napuhenna thahe hénen ’itahenna. Matawia’ammen fai’ene ’1’ome- 
men teune Halpdna ’in’6tapo’e’e tcipitaina wa ’Embudona ’i’dxai- 
foutci’e. Tai’ene Tothate ’italiakenna kiatamene ’imaxia’anhu. 

Thopiaken wa tcipilaina ’ixialou. Teco wétcote mila’aihen nana- 
’epa wiho ’inakwattepu. Wa tcipitaina tcita tey’a ’ixia’en tcipine 
wan, howen topoone teitai tcipina ’iyawan. Haihen kiatamene 
pinephil wéwe Topiu ’imamile. Hantca’a, tai’ene, hoyo wanfpene 
pa ’anqitalapiatciatei. 


HuntTInG THE Horses 


Totha tawanta ftai’ene *iukaphalehen wel ’imiaume’e hipupa 
pimmakwil ’ipikdwayo’sl’a, ’ittipiatcikke tciho pin’au tékdtco’e 
ikalmen. Tcihoyo pelmo’au hota ’inmatcetcihu. Hatta naphatco- 
wammen tdi’ene pin’au ’inkdwayotcimme’e ’ixaiwile’a ’iunakalhaimen 
*ipitala’antcikke. 


Yontoi men nanq’eyo na wenphatco wen ’ampiiene’an kananka- 
wayotho’e ’annowilen. Pin’au ’antcimen  kanahuithoxo’ole’epa 
thoxone kannahdnen ’ampiiene  tithdxoxai’allawen wa Totha. 
Thoxoxaitow’aiten na pdtcuthaleyo yin fin’au ’otcune tcalwen 
’o’dmoyo’e tapdximemen takalmen tatho’an. Hepuxennen tilakwe- 
homen ’anatGwewia’epa. ’(npiiene ’onathdxo’olen’aite pdtcuthoale 
napuimenne ’apankadwayothan’an. Haihenno kananthoppiu ’apanto- 
wen. 


RATTLESNAKES 


Tstha pin’au petcone hele ’iyathe. Howenko pa’au taulosian’au 
pisiwenno ‘ithe. Na ’anndkateadtculéman pétcone tciho ’itho’e, 
halan na tapine wentenhenno ’imoyo’e ’itho. 


Wel tai’ene Toatha 7ito’a xa pelta patholianna “’iwaliweke. 
Howen ’annakatca@wina nanqa’e wenpel thdtane teutei tatalian 
how au paitcelkohui ’anapo’e. Hanko wem’a ’ampiiene titci’an’an 
hele’a ’anasopo’an. Hanko ta’ommian xa pé@tconeyo ’anapo’an. 
He tomepu’e tanahowemen ta’ommian: “’Qnahdweme’an wipaita 
wa ’anapontha ’anpometci.”’ Hanko ’anme’an. Teitha ’anwdn- 
’aitenno patholia’epa petcone hiuphallake’ai maxilkui’an. Pinna 
kwilpa ’annatsauwateane’aihen tcitei tsauwane nawayomen tco 
wesen mila’ayo nataliamen. Thapa ’ampiiene pa ta’o9mmian xa 
itaikwolwia’e ’ipiwia’a. Hanko tanathan’an xa pé@tcone wétce- 
kwillo ’iunatsauwapolho’anen, ’atala’amiatcikke kuipu’au ’awan- 
me’an han *ipikwoltaiwiatcikke. 


HARRINGTON] FOLKWAYS 395 


thing has been done. So he shouted announcement, telling the 
parents whose children are in school at Santa Fe to go down to 
the station at Embudo to get their children. When the people of 
the Pueblo heard that, the parents began to get ready. 

And the next morning they went down to the station to wait. 
As the distance is only about 20 miles it did not take them so long 
to reach there. They waited at the station and the train arrived, 
but the school children did not come on that train. The parents 
returned to the Pueblo again, disappointed. And so, people, that 
is how an uneducated person will make trouble for us. 


Huntine THE Horses 


In the springtime at Picuris when the people are through planting 
some of them take their horses to the mountains so that they can get 
fat by eating good grass in the mountains. There they turn them 
loose allsummer. And when fall approaches those Indians that have 
their horses in the mountains go there to get them so that they can 
work them when they are harvesting. 

It was on one of these occasions that a friend of mine and I went 
up to look for our horses. While we were up in the mountains we 
ate up all our lunch, as we did not take very much; and I sent my 
friend down to the Pueblo for more lunch. When he went down to 
get lunch I lived for three days up in the mountains just by boiling 
and eating some of the green herbs that grow there. Once in a while 
I would kill a squirrel with my gun. It was about three days after 
my friend brought more lunch that we found our horses. Then we 
took them down home again. 


RATTLESNAKES 


At Picuris there are no rattlesnakes in the mountains. But many 
of them live on the plains where there are many taulone bushes. I 
do not know how many different kinds of rattlesnakes live there, 
but believe there is only one kind. 

Some of the Indians at the Pueblo say that the rattlesnakes do 
not bite in the summer when the moon shines. But I do know this 
for sure: One summer evening I heard something at a distance which 
sounded like a cricket. Then I asked one of my friends what it was 
that made that noise. Then he told me that it was a rattlesnake 
that made that noise. I did not believe what he said, and then he 
told me: ‘If you do not believe what I say, we will go together to 
where the sound comes from and see.”” Then we went. As we 
reached there, with the moon shining, the snake lay coiled on a flat 
rock. Its rattle stuck up in the center, and when it shook the 
rattle it could be heard for about 2 miles away. My friend told 
me that this is how they call their mates. That time I discovered 
that the snake can use its rattle in two ways, to warn you when you 
get too near where it is lying, and also to call its mate. 


396 PICUR{S CHILDREN’S STORIFS [eTH. ANN. 43 


Tue BurraLors 


Tothate fai’ene tein’akken wa Tuiputha pa’au ’ikattcomeke’an 
kanene hanken pisiwen tciho ’ithe’epa. Wihalo ha’an ’ampapatotene 
kokwewiakenwenno kdnene Idiheyo ‘ithoke’an. ’Qnnaisowikdtca 
toke’e xa pin’au wai tausianno Tuiputha pa@’au ’ikakin ’imon’agn. 
Naitame wiho tewoten teinne pathdene teokwil ’ime’e. Halan 
tduene ’onatsokkennayo pohan ’iphalian. 


Tai’ene *ito’a xa kanene fpin’au witcun’anwenno “iyathepu, wa 
pa@au kdsehui *iekalmehenno ’ithoke’an. Halan hokeyo kdene 
yin palapapu’au “iyathowapu. 


Hatta tean kaxxaiene ’owahuiwia wi kanmaqi’ene wen thohe hele 
kanene thate ’onawiapu’e. Piasaiyo hatta teinne xen ’onapaiphalhu. 
Tein’anken ftai’ene *ikapphdlemen 7iuxai’ekepu’e thahe titce’au 
‘jupalhokepu’e thahe thaphalta pdna’au ’iuptkeliakepu’e hatta tean 
tetutenno napona. 


Tue “Our FatuHer”’ 


Kitamene papetha ’e’e, titcewenno xa kaxamotci. Kalawiathowia’e 
xa ’etci. Kiuthopaipakowia’e mails teathei. Hol’ene maunagpai’antei 
wane “ihel’amiame’e pa tiunaipai’amen. Kinawamen’au miyataipo, 
howen maiwatcanetci nakiannen’aute. [’Hyo hele kanglawiathowia 
han kanathia’e han kanak6tci’e, tein’awen.] ’*Gmen. 


HARRINGTON] FOLKWAYS 397 
Tue BurraLors 


The Picuris Indians used to go buffalo hunting among the plains 
of Mora, as the buffaloes were then plentiful there. As late as the 
time when my uncle was a young man, the buffaloes existed in great 
abundance. I still remember him saying that he once saw them on 
the plains of Mora as thick as the pinyon trees that grow in the moun- 
tains. It seems strange that these animals should disappear so 
quickly. I suppose after guns were introduced they were all killed off. 

The Indians say that the buffaloes never lived in the mountains, 
but they used to live on the plains, eating the grass there like cows. 
I believe that this is the reason that the buffaloes never lived near 
the Rio Grande. 

Nowadays the buffalo hides are very scarce, and also the horns 
of the buffalo and anything else pertaining to the buffalo. These, 
also, are beginning to be forgotten. The hides which the Indians 
used in former times to put over them when they danced the buffalo 
dance, and those that they used in their ceremonial dances, and those 
that they used to spread as mats on their floors, are nowadays 
very rarely seen. 

The following song was used by Sengerepove’énq (see p. 323) and 
is still used by Picuris hunters for bringing deer by magical means 
within shooting range. 


NO. 11. DEER SUMMONING SONG 


A 
a = 152 Transcription by Helen H. Roberts. 
Tis WS = eae ane 
= pl2 s—_9—e—9 : | 9 —s—e—e =| | =P =| 
7b? = jf Pause 
Panes tf eas i 
’Ea-tci ‘en-tei law - paw ’en- tei ’en- tei law - paw. 
A 
: “A” +s 
b= 9 —~ =p a ss =i ———— 
wr: hed D @ o— 0 —_ 9 ba —e— + Pause 
Sas Se Fe ce oc fe ee ee 
‘En - tei ’en - tei law - paw ‘en -tei ’en - tei law- paw. 
A:A: Dal :8: 
Dips eS Sa a a 
bp a oe == Sf st ie er Pause =] 
Ds F SS SS SS SS See 
‘En - tei ’en-tci law - paw ’en-tei ’en -tci law - paw. 
TRANSLATION 


The meaning is obscure with the exception of ’entci, he will come. 


i- 
Pt 


oie Cn ATE 

AV re Re ee 
} TAA ol a ee 

: ie lin Hina Yate loci! raids anturg 261 Ly asospy ra 
Hiv fA VAY aps a art dTNNT Gat Up < a 
Me oT ri) mee MUTE GT pee Satna ahd marhern a 


yal oe 


ide Fit irate ae ipl iokaent paid ab ect ae |p voile 2 


7 UT ars i? _ 
Ginyu ty welae’ Hite” ry ol SAY in ef ab A oa . 


ent | ihn NY aiid 


eri eR aie iy ibid ATO i yeaa g 
“hanial St Leute ye bee LAAT, 
Pvt) Thee a) taloeas eoalt al let oath Cat 
a TA petra Thaalj, od eee ay morte al baie 


a sid vale 


Pyaiahel ed abi rive wid 


err) 


staat saree “dt 
love COG) San) Bad'h rolfveastt let wi ‘Tatalt iy nite, gical . 
Tina 


Mt acts ta Aadertiols palin ad wyhbaverthewbatey | 


Lay asia 


is 
ae) TA Aah 


cswahays wh oi erin ei nrare tin 


‘ eam id ie Ship ate m» Tdi) ie) Cie - wat 


f- a Sa 
& 
| rad  » © 7 
bs vO! ¢ 


Til i tte 


ae wedo al tony mt eg: 7 


mt ome 
#. ay ish = ay wet FD THe pe! By oa 
a Pat 
a 
: 4 Ee) ie: 2 a7 : Na <a 


Pe ORTON I ire Uiiipeda 7) “iit ai) 


“i , 
wal Whine onibhtanyy va la oyisthiwy 
ipa eh rol, 


ANALYSIS OF PICURIS SONGS 


By Hewen H. Roserrs 


One of the most important reasons for making an analytical study 
of this small group of Picuris songs is that they are, I believe, the 
first collection of Indian, or, for that matter, of any exotic songs 
ever so studied where all were sung by one individual and where 
several additional renditions (from one to four) were secured of each.! 

A general statement concerning the nature of Picuris music could 
hardly be made with safety on the basis of a study of so small a 
number of individual songs as are presented in this collection, all 
sung by one person. It would also be ill-advised to attempt to draw 
comparisons between Picuris musical ability or musical output and 
that of other peoples in the Southwest, unless such comparisons were 
understood to be frankly tentative. However, for such considera- 
tions, even so small a group of songs is better than none, and much 
of value may be learned from a careful study of them, especially 
since consistency of performance may be more correctly estimated 
than is usually possible. Aside from all the renditions having been 
sung by one singer, another good point is that the songs are all of 
one type, that is, they all belong with myths. Therefore if any 
stylistic feature is common to myth songs as a group, it should be 
discoverable. With these considerations in mind, a critical study 
of the songs may be taken for what it is worth. 

In writing the music, I have followed what has always seemed to 
me the simplest and best procedure, that of employing our cus- 
tomary notation in so far as it fulfills the demands of accurate pre- 
sentation, only modifying it where it does not. In this particular 
group of songs the melodies are for the most part so clearly comparable 
to our major and minor schemes that I have gone so far as to employ 
key signatures, although of course truly fixed major and minor scales 
are unknown as such among the Indians, as indeed are any fixed 
scales, presumably. Gilman’s statement, made in the early nineties, 
that their scales are not formed, but forming, presents the case for 
all Indian music with which I am familiar. Pitches which do not 
coincide with those of our diatonic or chromatic scales are rather 


14 somewhat comparable collection was made by the writer for A Study of Folksong Variants Based 
on Field Work in Jamaica, published in the Journal of American Folk-Lore, vol. 38, no. 148, pp. 149- 
216, for April-June, 1925, which appeared in January, 1927. Here, however, the opportunity to study 
different songs as sung by one singer was rejected in favor of studying the vicissitudes of the individual 
song at the hands of different singers, although the range of variation in repetitions of the same song by 
a single singer was also observed. 

399 


400 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


frequently heard, in some songs with considerable consistency in 
repetitions, a point which will be discussed later. Such pitches, 
however, do not, on the whole, displace what are to our hearing 
ordinary scale tones in these Picuris songs. They rather supplement 
them, enriching the melodie color, but even so, scarcely attaining 
to the importance of the diatonic or chromatic scale tones. Even 
according due weight to the fairly consistent use of them in different 
renditions of the same melody, it is a question in how far their pres- 
ence is due to the individual habit of this one singer and to what 
extent the “deflections” from the diatonic or chromatic intervals 
may be due to exigencies of language, that is, accent, pronunciation, 
and the relation of certain phonetic sequences. These last questions 
could be answered only by a minute study of the language, followed 
by a study of series of the same song sung by many individuals, not 
once each, but several times, so that the degree of fluctuation in the 
different performances of each singer might be observed and compared 
with the amount and kinds of variation observable between the 
versions of different singers. In the songs here presented the pitches 
used by only one singer are available and the degree of consistency 
in his performance is all that may be studied. 

I have indicated these pitches by means of ordinary notation where 
this will serve, but for intermediate tones single or double acute or 
erave accents are placed over the notes which without them would 
represent true staff pitches. Ordinarily I prefer oblique lines drawn 
directly through the head of the note representing one of these inter- 
mediate pitches, because it seems to me to make for easier reading 
to see them on the note itself. But in type-set music the difficulties 
of the music printer also come in for their share of consideration and 
in this paper the accents have proved the only workable compromise. 
One acute accent above the staff means that the note lying immedi- 
ately beneath it is about a quarter tone higher than its staff position 
indicates. A double acute accent means that the ‘‘sharping”’ is less 
than a quarter-tone. (It might be reasoned that the logical plan 
would be to use double accents for the larger differences in pitch 
and single for the smaller, except that the finer nuances are much 
less frequent and simplicity of diacritical marks is desirable wherever 
possible.) Conversely, grave accents indicate similar degrees of 
“flatting.’”’ It has not seemed essential to the study to define these 
pitches more accurately than this, nor is it maintained that the 
single accent indicates exactly a quarter tone and the double accent 
an eighth of a tone. Without the aid of instruments having fixed 
scales of such finely graded tones (which these people do not possess) 
it seems quite unlikely that with the numerous extraneous influences 
constantly at work affecting pitch production by the human voice, 
the Picuris should consistently produce or use very small accurately 


ROBERTS] ANALYSIS OF SONGS 401 


pitched intervals. Although these songs are too few to make possible 
the positive denial or assertion of any such practice, experience with 
the purely vocal music of other aboriginal peoples of comparatively 
low culture would decidedly favor the assumption that they do not. 

Apparently, regular metric (and also rhythmic) patterns are like- 
wise not formed but forming. By the word metric pattern is meant 
a succession of metric groups (measures) either all the same size or, 
if of different lengths, reappearing in regular order regardless of 
melodic, rhythmic or word accompaniment; such, for instance, as a 
regular succession of 2, 3, 4, 2, 3,4 meters. By rhythmic pattern is 
meant recurrence, within natural division of the melody, of a group 
of notes of contrasting lengths, in the same order as previously set 
forth; a recurrence not incidental to direct repetition of melody and 
words, but which reappears despite changes in either. Were such a 
rhythmic persistency discovered, it would be fair evidence of the 
rhythmic feature being enjoyed and used for its own sake and not 
by chance. 

Now and then songs are encountered in which the meter is almost 
regular, but in many it gives way in places to the demands of the 
text, and beats are lost or inserted which temporarily disturb the 
swing of the movement. It is interesting to observe occasionally, 
however, that metric shifts are apparently disturbing to the singer, 
for a beat lost in one measure is now and then added to the next, 
and vice versa. Regularity of meter is more apt to occur in songs 
which are generally accompanied with regularity of bodily move- 
ment, such as marching songs, rather than with incantations, for 
instance. 

J have retained the use of measure bars in writing the songs, as 
indicating the return of the primary accent. They are a great help 
in reading the music and much to be preferred to accent marks above 
a long series of otherwise undivided notes, especially as such marks 
are sometimes needed for other purposes than for indicating pri- 
mary accents. Constantly changing time signatures, including those 
which contain fractional beats, are therefore self-explanatory. It is 
troublesome to insert them at each change, and to omit them is an 
error easily committed, but they seem preferable in reading to the 
omission of measure bars. 

In this collection, out of several renditions of the same song, one 
usually showed a greater tendency to definiteness and regularity 
than the others. Although these considerations might be argued as 
rather arbitrary standards by which to decide on the best rendition, 
especially according to Picuris ways of thinking, since it was not 
possible to question the singer as to which rendition he preferred, 
I have used them in making my own selection of the rendition which 
was to be placed with the story. There are 11 story songs. The 


402 PICURIS CHILDREN’S STORIES [BTH. ANN. 43 


other renditions are placed in this section of the report, numbered 
from 12 on. Other renditions of Song No. 1, which is to be found in 
the Magpie-tail Boy myth, are 12, 13, 14; other renditions of No. 2 
are 15, 16, 17; of No. 3 are 18, 19, and so on. 

Like most Indian songs, and those of other peoples in comparable 
stages of civilization, these Picuris tunes are rather simple in structure. 
There is no elaborate thematic development or modulation; little 
in the way of embellishment of simple melodic themes. Length, 
which is not great at best in any song, is attained by repeating more 
or less exactly two or three short melodic entities or phrases. These 
phrases are usually easily discernible as such by their contours, by 
their association with lines of text which are nearly always quite 
definitely delimited, and by natural pauses which separate them. 
I have worked out these divisions of the music with considerable care 
and with due attention to the text divisions, which at times are the 
deciding factor. They correspond with what our musicians know as 
melodic phrases. These phrases have been marked above the staff 
with capital letters, the choice of which is somewhat arbitrary, but 
controlled nevertheless by the degree of relationship which appears 
to exist between the different phrases. Thus the first phrase in a 
song is always given the letter A, and it depends on whether the sec- 
ond phrase is more or less of a repetition of A, or contains some fea- 
ture which marks it as a complementary phrase, whether it is given 
the letter A’ or B. Unless the degree of relationship is very close, 
B is the preferred lettering for the second phrase. 

Generally, smaller divisions of the phrases exist which are about 
two measures long. They correspond to the well-known sections 
of classical composition analysis. I use the same term to designate 
them in Indian music. Where it is advisable in analyzing, these 
sections are distinguished by small letters placed immediately 
beneath the staff at the beginning of each section, and so the inner 
structure of the larger design may be more readily discerned by the 
reader and more conveniently referred to in discussion and in tables. 
The prime marks following the capital and small letters indicate 
small and unimportant differences between different divisions which 
in the main are the same and bear the same letter. 

In the tables which are compiled from an examination of the songs 
from these points of view the first column gives the capital letters 
which stand for the phrase structure in the order of their occurrence 
in the song. The second column lists the small letters, revealing the 
section structure of the phrases in formula order. The third column 
shows the number of metric units or time beats, even to fractional 
values, which are contained within the compass of each phrase. Thus 
at a glance the phrase structure, the section structure, and the com- 
parative lengths of the phrases in beats may be seen as a design. In 


ROBERTS] ANALYSIS OF SONGS 403 


the tabular analyses of these songs I have made no attempt to list the 
order of changing time signatures, for in most of the songs it seems to 
be quite random and a repetition of the order occurs only as the result 
of repeating the whole musical division, and not always then. Neither 
have I designated any rhythmic values, for while striking rhythmic 
groups are found here and there, and any succession of notes creates 
some rhythmic grouping, there is little or no evidence in any song of a 
particular rhythmic group creating a controlling design in rhythm 
other than a repetition incidental to the restatement of a word phrase 
and usually of the melody as well. 

The first song, the Traveling Song of the Elf in the Magpietail 
Boy myth (see p. 303), has a three-phrase structure which is repeated 
in its entirety once, after which the first and third phrases occur again 
and serve as quite an effective coda. The A phrases contain three 
sections, carrying the ternary idea still further. The B and C 
phrases have only two sections each, but the second section of each 
phrase contains three measures instead of two, while in the second 
section of the C phrase two of the three measures are in three-four 
time, as if to give a final emphasis on the side of a structure built 
chiefly on the principle of three. 


TasBuLar ANALysis No. 1 


Song No. 1: Other renditions of Song No. 1—Con. 
a. Phrases Sections Beats c. (Song No. 13): 
A at al x 1124 Phrases Sections Beats 
B ne 10 A @ Carex 1124 
C pee 1214 P ee a 
; Esch ale < C b/ z 1214 
A a a xX 1124 A’ alla’! x! 11144 
B Dies 10 B’ b’’ y’ 10 
Cl! b! 2! 114% Cc bl 2 124% 
A’ Peay WALL 11% A’ a Tah xt 111% 
C44 biiezt 114% B/ beeva 10 
Other renditions of Song No. 1 Cc b’ z 11% 
b. (Song No. 12): d. (Song No. 14): 
A aa x ly is Bi OS wees 
Po brn 2 i aa 
, 44 
Cc DS Zz 12% A ee 1114 
A ane x 11% B by 11 
B’ by 10 C b 2 1214 
C’ b’’ z 12% A ea, eX 1114 
A aoa x 114% B by; 11 
(e; bikz 114% Cc byez 114% 


The question has been raised as to whether some Indian songs may 
not be based on certain metric and rhythmic patterns. To consider 
first the possibility of a metric pattern for Song No. 1, the tab- 
ular analysis No. 1 will show that while the phrases approximate 
one another in total number of beats, they are not absolutely the 


404 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


same, the C’s being longest, the B’s shortest. Not all C’s are the 
same length, nor all A’s or B’s even in the course of Song 1, while in 
its other renditions, Nos. 12, 13, 14 (pp. 426-428), further minor dis- 
crepancies are seen. In the succession of different measure lengths 
no recurring pattern is discernible apart from that which develops as 
the result of repeating the entire A B C structure, for the order of 
succession of two-four measures changes only in the second section of 
each C phrase, to 3, 2,3. The only evidence of play with a rhythmic 
pattern, apart from its setting with identical melody and words which 
are repeated, occurs in the b sections, where the rhythmic pattern of 
the x section is duplicated almost exactly. 

The a and a’ sections of the A phrase are almost identical, rhyth- 
mically as well as melodically. Designating the rhythmic structure 
of the sections by number, the design of the song in rhythmic pat- 
terns might be written in a formula of 1, 1’, 2, 2’, 3, 2, 4, correspond- 
ing, respectively, to sections a, a’,x by, b, z. It does not seem entirely 
justifiable to consider as patterns rhythmic groups the limits of which 
do not coincide with the natural melodic and word divisions, or else 
it might be argued that the last measure of a’ together with the meas- 
ures of x, which have a rhythmic structure identical with y, form a 
pattern. But it can hardly be likely that the A phrase divides prop- 
erly into two equal sections of three measures each rather than three 
sections of two measures each, for both words and melody are against 
such an assumption. Thus the identity of rhythm with that of 
section y seems rather fortuitous than otherwise in this case, especially 
as it happens to coincide with a repetition of the same words and 
much of the same melody. 

As to seale, it seems better to take up the question of scales or 
tonal content for all the songs together, so that temporarily this 
discussion will be omitted. 

An examination of the three additional renditions of No. 1, Nos. 12, 
13, and 14 (pp. 426-428), and the tables of their structure in tabular 
analysis No. 1, shows that in general they adhere to the same plan 
of structure but that minor differences exist throughout, from the 
number of phrases repeated down to differences in tonal content and 
rhythm. One interesting melodic shift in No. 12 is the use of the 
subdominant and mediant in place of the dominant and subdominant 
in the first measure of the C phrases, and in Nos. 13 and 14 the 
augmented fourth and major third, which alters considerably the 
“feeling”’ of the melody, although in the main its curves are retained. 
A comparison of the four songs will reveal these and other points of 
difference better than a discussion. 


~ 


ROBEETS] ANALYSIS OF SONGS 405 


TaBuLarR ANALysis No. 2 


Song No. 2: Other renditions of Song No. 2—Con. 
Phrases Sections Beats Phrases Sections Beats 
an ets A aa 15 c. (Song No. 16)— 
B b b 154% I. A Gy py 16 
Cc c 11% B b ob 1514 
A’ a! a! 15% Cc c 12% 
B’ bib? 15 A’ a’ al 15144 
CG co 1214 B b b 15 
TAL ENA ea 15 Cc c 11144 
By’ by ib? 15 Tee Aye alas, 15 
Cr Cu 12144 B b b 15 
A’ a! a! 15% Cc (© 11% 
B’ b’ b’ 15 Ne ae 15 
Ci (A 10 B b b 15 
JUG Nd Ee Ce 154% C c 114% 
Be b’ b 15 TT AML Beas 15 
(ey Cz 1014 B’ b’ b’ 15 
Other renditions of Song No. 2: C c 10 
b. (Song No. 15)— d. (Song No. 17)— 
t A ae ae? 16 eA aliiat 15 
B b b! 15 B bb 157% 
c c 13 c c 11% 
A’ al’ a!! 15 a aia, dp, 
B/ b’”’ b’ 15% B’ b b’ 15 
Ol ee 11% i 11% 
TI. A’ all’ agit 15 ji Il. AG! Beate 15 
RD 15 Bi baad He 
Cc’ ce! 114% (O) ec 11% 
AM” all gttiatt 15 A’ a& @&@ 15) 
B’” bb’ pv" 15 B b b 15 
Cc” el 11% Cc Cc 11% 
III. A”’ al’ al! 15 “4 AT A a al’ 15 
B b b 15 BEF at) abib ae 
@ ec 1014 C Cc 10! 


Song No. 2 (p. 307) also appears to have been built on the principle 
of three. (See tabular analysis No. 2.) Three different melodic 
phrases are repeated with a slight variation by beginning the second 
A phrase on a lower note that suggests that the second three phrases 
are complementary to the first three. This peculiarity persists in 
the repetition of the six phrases as a group as the song proceeds. 
Because of this I have used roman numerals to indicate even larger 
divisions of the song than the phrase divisions. The two sets of com- 
plementary phrases which constitute that portion of the song num- 
bered I are repeated with slight variations in other respects than the 
low note just mentioned, to form Part II, but for Part III only the 
first three phrases are given. The structural plan of presenting the 
full design twice and then only part of it to finish with is similar 
to that of No. 1 in its larger aspects. The similarity is between 
divisions containing three phrases doubled (or six phrases) in No. 2, 
as against divisions containing only three phrases not doubled in 


406 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


No. 1. In Song No. 2 the three phrases A B C together contain five 
sections, a a in A, b b in B, and ¢ in CG, as against seven sections for 
the A B C phrases of No. 1, where a a’ x constituted the A phrase, b 
y the B and bz the C. Thus in Song No. 2 the tendency to binary 
structure in the smaller divisions is rather well marked. Throughout 
the song the two sections for each A phrase are more often identical 
than not. This is true also of the two b sections. The binary prin- 
ciple.for the substructure is carried still further in that each section, 
even c which alone constitutes the C phrase, contains only two meas- 
ures, but the ¢ compensates for its lack of a complementary section 
by the extra length of its measures. Nevertheless in actual number 
of beats the C phrase is shorter than either A or B, although in Song 
No. 1 the A’s, B’s and C’s differ in their length from time to time, 
and this is true in the other renditions, Nos. 15, 16 and 17. There is 
no metric pattern; that is, the alternation of different lengths of 
measures is irregular and is not consistently repeated, although 4, 
31% occurs more often in succession than other combinations. The 
rhythmic groups conform to the sections. Using numbers for them, 
the formula is 1, 1, 2, 2, 3, and this is repeated more or less exactly 
as many times as A B C are given, but the duplication of 1 and 2 
within the formula is due to repetition of both melody and words 
and not to rhythmic impulse alone. 

An examination of Nos. 15, 16, and 17 (pp. 429-434), which are the 
other renditions of No. 2, will show that in larger structure they are 
more nearly alike than the versions of Song No. 1, but that in most 
respects the same kind of minor differences from rendition to rendi- 
tion are to be found. It is rather remarkable, however, that in all 
three of them the second and fourth A phrases begin on a low note in 
contradistinction to the relatively high beginning of the first, third 
and fifth A phrases, confirming the assumption made regarding Song 
No. 2, that the song has a larger structure than that of phrases, 
namely, that designated by the roman numerals. 

Song No.3 (p. 341) appears on first glance not to conform as well to 
the ternary structural plan as Nos. 1 and 2, for, after two presentations 
of a set of A B C phrases in the second of which the C is cut short, 
the song ends with a new musical idea and new words, carried to the 
length of a phrase or more, to which I have given the letter D. From 
the standpoint of melody D is nothing more or less than a long exten- 
sion of what was the third measure in the first full-length C phrase, 
but its association with new words and its length seem to indicate 
that it should be considered apart as a distinct phrase rather than as a 
long-drawn-out continuation of the second C. The text, if not the 
melody, shows that this D part definitely shortens the second C 
phrase by cutting into it and beginning with what otherwise would 
be the second section of it. Even with this peculiarity it is seen by 


ROBERTS] ANALYSIS OF SONGS 407 


referring to tabular analysis No. 3 that roughly speaking the largest 
structural plan of Song No. 3 is like those of 1 and 2 in that each has 
three major parts composed of phrases, the first two parts in each 
song being almost alike except in minor details but the third being 
curtailed or different. 


TasuLar ANALysis No. 3 


Song No. 3: Other renditions of Song No. 3—Con. 
Phrases Sections Beats Phrases Sections Beats 
a. A ay Ly 12 A yee AZ 12 
B b 2 8 B’ oy 8 
Cc bz e¢ 10 C- bz 5 
A a, xX Jy 12 D de 13% 
B bz 8 c. (Song No. 19)— 
Cc bz 5 A 3 12 
J A exny; 
D de 15 B ie 8 
Other renditions of Song No. 3: ro) bz c 10 
b. (Song No. 18)— A a) x ey: 12 
A ae Kay: 12 (4) B’ b’ z 8 
B b |z 8 C- bz 5 
C bz c¢ 10 D de 13 


In No. 3, D takes the place of A C of No. 1 and the undoubled A BC 
(III) of No. 2, but with this difference, that D overlaps the second C, 
causing it to be curtailed. In some respects the section structure of 
No. 3 resembles that of No. 1. A has three sections of two measures 
each, B two of two measures each, and C two of two and a half 
measures each, totaling seven sections for the three phrases. Another 
similarity is that in the first section of C in No. 3 there is a recapitu- 
lation of melodic material which occurred in B, just as there was in 
Song No. 2. 

No metric variation forming a design is apparent, for this is one 
of the comparatively rare songs in which the time is almost regu- 
larly two-four throughout. The exceptions are the second measure 
of the second C phrase which becomes three-four to accommodate 
the extra beat left alone by the introduction of D in the place where 
the last half of the measure would normally appear, and the third 
measure from the end in D. 

Syncopation is a noteworthy feature of several measures and the 
rhythm of an eighth note, a quarter note and an eighth might be 
said to constitute a small pattern if it did not divide word groups or 
words themselves. The rhythms of the two measures in the a sections 
are almost identical repetitions. In view of a similar peculiarity in 
No. 1, it is interesting to observe in the first section of C an exact 
melodic and rhythmic repetition of the last three measures of B with 
different words. Yet considering that in B the rhythmic group 
referred to begins in the middle of a word phrase, it hardly seems 
justifiable to separate it as a rhythmic pattern and compare it with 


408 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


the first section of C as an entity, although the chances are that 
the composer was impressed with the beauty of this particular strain 
to the extent of reiterating it in another connection. The rhythmic 
developments in D are interesting, the cumulative effect of the three 
statements of the small rhythm of two eighths and a quarter note 
ending in the fourth measure by doubling the length of the quarter 
and adding two more half notes as emphasis of finality. The other 
renditions of No. 3, Nos. 18 and 19 (pp. 435, 436), are like it in plan, 
as would be expected, but in minor points the usual differences occur. 
A perusal of the tabular analysis No. 3 and the songs themselves will 
make these clear. One remarkable consistency in all three renditions, 
considering other melodie shifts and especially the minor tonality of 
the song, is the play between the major and minor third. The first 
measure in all B phrases contains e4 or e# as against eb or e4 every- 
where else. 

The structure of Song No. 4 (p. 343) is almost identical with that 
of No. 3. In fact it is the same melody used for another song in the 
story. Its second C phrase is not quite as curtailed as that in No. 3, 
only two beats of rest having been omitted. The latter part of the 
D phrase is different melodically and rhythmically from the D of 
No. 3, probably on account of the words. The other rendition of 
this song, No. 20 (p. 437), is more nearly identical with No. 4 than has 
been the case with the additional renditions of the three songs 
already discussed, as a comparison of it with No. 4 and of their 
tabular analyses will show. 


TasuLarR ANaLysis No. 4 


Song No. 4: Another rendition of Song No. 4: 
Phrases Sections Beats b. (Song No. 20)— 

a. A a) sy, 12 Phrases Sections Beats 

B Deez 8 A ay xe 12 

C bz e 11 B bY ?z 8 

A APR IUY: 12 C bz ¢ 11 

B b z 8 A a), Ray: 12 

C- bz e 9 B bi z 8 

D de 15 C- bz 5 

D de 15 


Song No. 5 (p. 353) differs from the previous songs in many particu- 
lars. Its structural plan is binary rather than ternary; the A and B 
phrases form one complementary pair, the C and C’ phrases another, 
and all four are repeated with only very minor variations. How- 
ever, a trace of the three-phrase idea exists in that there are really 
only three distinct phrases, the last of which is reiterated in part to 
form a fourth. The phrases do not seem to subdivide clearly into 
sections and so I have made no attempt to designate any. Another 
new feature brought out in this song is the extension at the end of 
the C phrases, marked with a bracket above the two measures which 


ROBERTS] ANALYSIS OF SONGS 409 


constitute it. This extension brings the total length of C up to 
24 beats, making it considerably longer than the other phrases. 
Although triplet effects in rhythms have not been lacking in previous 
songs, and three-four meters have crept in here and there, this is 
the first example of predominating three-part time. In fact, but 
for one measure near the end, the meter is regularly three-eight. A 
well-defined rhythmic group characterizes both A and B phrases and 
may be the result of a repetition of words, for the melody of B is 
different from that of A, though related to it, being a partial sequence 
of it. This rhythmic pattern does not occur elsewhere. The rhythmic 
scheme of C is not repeated except as C comes in a second time. 

The second rendition of the song, No. 21 (p. 438), follows No. 5 
fairly well in some of the larger features, and surprisingly closely in 
some of the smaller, as, for instance, in the rhythm of the second 
measure of the C’ phrases. The similarities and differences will be 
apparent on comparing the two songs and glancing at tabular analysis 
No. 5. 

TaBuLar ANatysis No. 5 


Song No. 5: Another rendition of No. 5: 
Phrases Beats b. (Song No. 21)— 

a. A 15 Phrases Beats 
B 15 A 14 

Cc 24 B 15 

Of 18 Cc 24 

A 15 Ci 18 

B 15 A 15 

C 24 B 15 

C’ 18? C 24 

C’ 18 


In Song No. 6 (p. 367) a form very like that of Nos. 1 and 3 appears, 
except that after the three phrases are repeated once the song ends 
without the coda effect which a partial repetition of the three phrases 
achieved in the other two examples. In the matter of sections all 
three songs are alike, the A phrase having three, the B’s and C’s two 
each, totaling seven for the group. In this case I have numbered the 
sections rather than designated them by letters, since each seems to 
borrow melodic or rhythmic ideas from others so that they lack the 
distinctive character which lettering might imply. 

The underlying ternary principle in the phrase structure of the 
song and the section structure of the A phrases is carried still further 
in the first section of A, which contains three measures, all in three- 
eight time. The second section covers a little less than two meas- 
ures, the last of which is in four-eight time. The third section is a 
little over four measures long. Perhaps here a compensatory in- 
fluence is at work, the extra measure in the third section making up 
for the short second section. The first section of B, numbered 4, 
copies the first section of A exactly in rhythm, and this may be said to 
constitute one of the rhythmic patterns of the song, but its melodic 

19078°—28——27 


410 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


content is also to be compared with that of A’s first section, to which 
it forms an almost perfect melodic sequence. Section 5 is the same 
as 3, so that the B phrase is modeled rather closely on A’s first and 
last sections but lacks a central section. There is no metric pattern 
discernible in the rather irregular order of measures of varying 
length, and no other rhythmic patterns appear more than once except 
by complete repetition of material. 

The other two renditions of the song, Nos. 22 and 23 (pp. 439, 
440), contain the usual small differences which a moment’s compar- 
ison will show. In No. 22 the confusion of d# with d5 creates a play 
between major and minor tonality which is rather obvious to our 
ears. It may have been a quite unnoticed or unimportant shift 
with the singer, however. Tabular analysis No. 6 shows that in 
metric structure all three renditions are identical. 


TaBuLAR ANALysis No. 6 


Song No. 6: Other renditions of No. 6—Continued. 
Phrases Sections Beats c. (Song No. 23)— 

a. A ll ee Dees 27 Phrases Sections Beats 

B 4 5 21 A I 3} 27 

C 6 7 18 B aS 21 

A i) Qo 27 C 6 7 18 

B 4 5 91 A 12 ars: 27 

C @ % 18 B £5 21 

C Gaag 18 


Other renditions of No. 6: 
b. (Song No. 22)— 


A ti, 2) 33 27 
B 4 5 21 
C 6 7 18 
A 1 27 t3 27 
B 4 5 21 
C 6 ¢ 18 


Song No. 7 (p. 367) presents a new ternary form, merely three 
phrases long without repetition. In reality it has only two distinct 
melodic phrases, the first of which is repeated before the second is 
introduced. Each phrase consists of only one rather long section, 
fundamentally three measures long, but the final measure of the B 
or last phrase is extended one more measure, lending appropriate 
weight to counterbalance somewhat the lack of a complementary 
phrase. The movement of the song is rather slow, giving an impres- 
sion of greater length to the phrases and sections than really exists 
in number of beats. The prevailing time is also three part, but there 
are several shifts to other meters. This song is one of the examples 
mentioned early in this discussion where such shifts, however effective, 
nevertheless throw off rather noticeably the regular movement of 
the piece. It is not possible to say whether the composer consciously 
shortened the third measure of the A phrases to offset the extra 
length of the second, but it looks suspiciously as if the feeling for 
three-part meter had persisted despite a temporary displacement of 


ROBERTS] ANALYSIS OF SONGS 411 


the primary accent. In the B phrase all the measures are three- 
four, a fact which strengthens this assumption. 

The A phrase exhibits a rather well-defined rhythmic group, which 
is repeated closely in the second A. It might be said that the three 
full quarter notes which open each of the three phrases are also 
important rhythmically. The other renditions of this song, Nos. 24, 
25, and 26 (pp. 440, 441), should be compared with it and with one 
another for minor differences and similarities. (See also tabular anal- 
ysis No. 7.) On the whole the three extra renditions have gained 
in metric, rhythmic and melodic stability, a fact which often happens 
as a singer repeats material and his confidence increases. 


TABULAR ANALysis No. 7 


Song No. 7: Other renditions of No. 7—Continued. 

Phrases Beats c. (Song No. 25)— 

a. A 914 Phrases Beats 

A 94 A 9 

B 12 A 9 

Other renditions of No. 7. B 11 
b. (Song No. 24)— d. (Song No. 26)— 

A 9 A 9 

A 9 A 9 

B 12 B 12 


Song No. 8 (p. 369), also a ternary form, is clearly a variant of No. 
6, but pitch shifts creating minor rather than major thirds and minor 
thirds in place of perfect fourths change it somewhat. On account 
of smoother movement, longer measures characterize No. 8 than in 
No. 6, and what were sections in the earlier song are here single 
measures, so I have not divided the phrases. A has three measures, 
B and C have two each. The three phrases are repeated once. 
The succession of irregular measures reveals no repeated pattern 
except by direct repetition of both melody and words. Nor is any 
rhythmic pattern apparent except under such conditions as were 
discussed for No. 6. The other renditions of No. 8 are Nos. 27 and 
28 (pp. 441, 442). No. 27 states the three phrases three times 


instead of two. 
TaBULAR ANALYsIS No. 8 


Song No. 8: Song No. 8—Continued. 
Phrases Beats b. (Song No. 27)—Continued. 
a. A 26 Phrases Beats 
B 20 C 7, 
@; 17 A 26 
A 26 B 20 
B 20 Cc 17 
C 17 c. (Song No. 28)— 
b. (Song No. 27)— A 206 
A 26 B 20 
B 20 Cc 17 
Cc 17 A 26 
By 26 B 20 
B 20 Cc 17 


412 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


The number of repetitions of a melody in its entirety appears to 
be extremely variable and indefinite in the different performances 
of many primitive peoples. In this small group of songs, therefore, 
it does not seem safe to consider the number of repetitions of the 
A B C phrases as fundamental to the structure, although in the 
first four songs and their other renditions the indications are that 
the number of repetitions is fixed. 

Song No. 9 (p. 379) is a pure binary form throughout. Each A 
contains two sections of two measures each. Metrically the song 
alternates regularly from two to three part meter in a pattern of 
2, 3, 2, 3, ete. Each phrase has a total of exactly ten beats. Two 
well-defined rhythmic groups appear in a and b, repeated incidentally 
to the repetition of these sections. Other renditions of No. 9 are 
29 and 30 (pp. 442, 443). 


TaBuLAR ANALysis No. 9 


Song No. 9: Other renditions of No. 9—Continued 
Phrases _—_—- Sections Beats b. (Song No. 29)—Continued 
a. A pyr |) 10 Phrases Sections Beats 
A’ a) ib’ 10 A a b 10 
Other renditions of No. 9: c. (Song No. 30)— 
b. (Song No. 29)— A a b 10 
A a b 10 A a b 10 


Song No. 10 (p. 379) is structurally very similar to No. 9, although 
the tunes are different. Two A phrases each contain two sections, 
the first composed of two measures, but the second having three. No 
metric or rhythmic pattern stands out from the rather irregular 
succession of metric and rhythmic groups. For the most part, how- 
ever, although the measures are irregular in length, a triplet move- 
ment in subsidiary groups imparts a smoothness to the swing which 
might almost be taken for metric regularity. Four other renditions 
of this tune, Nos. 31, 32, 33, 34 (pp. 443, 444), are closely similar to 
it, with only the usual minor variations. 


TaBuLar Anatysis No. 10 


Song No. 10: Other renditions of No. 10—Continued. 
Phrases —_ Sections Beats c. (Song No. 32)—Continued. 
a. A a b 35 Phrases Sections Beats 
A’ a’ ib’ 35 A’ a’ pb’ 33 
Other renditions of No. 10: d. (Song No. 33)— 
b. (Song No. 31)— A a b 34 
A a b 34 AY an abe 33 
A’ CHE oy 35 e. (Song No. 34)— 
c. (Song No. 32)— A a b 34 
A a b 34 A CW Noy! 34 


The last song, No. 11 (p. 397), is not really a song, but merely a call. 
It was given eight times, each two being succeeded by a pause of some 
length. I have therefore concluded that two statements of the call 


ROBERTS] ANALYSIS OF SONGS 413 


naturally belonged together and formed one phrase. The rise in 
pitch which occurs at the end of each measure in the second A phrase 
affords a pleasing contrast to the level lower ending of the other 
measures in the first and last two A phrases. 


TasBuLtarR ANALysis No. 11 


Song No. 11 


Phrases Beats 
a. A 24 
A 24 
A 24 
A 24 


To summarize briefly the points brought out in this study of the 
structure of the songs, the first that comes to mind is the prominence 
of the ternary idea. Of the eleven different songs five show it to a 
marked degree not only, as in some of them, in the larger structure 
of repetitions of groups of phrases, but in the number of phrases 
forming a group, and to some extent, but not consistently through- 
out, in the number of sections within the phrase, or measures within 
the section, or beats within the measures. Some, like Nos. 3 and 4, 
which are about the same tune, have two identical parts consisting 
of three phrases, succeeded by a third short part having only one 
different phrase. Others, like Nos. 6 and 8, have a different ternary 
form, composed of only two different phrases, one of which is 
repeated. In one other, No. 5, which is really four-part, only three 
different phrases are used, one being repeated. Thus eight out of 
eieven songs have some ternary feature about them and five show 
such a plan prominently. The remaining three songs are binary in 
principle, not in the possession of two different phrases which com- 
plement one another, but in the coupling of two identical or almost 
identical parts. In Nos. 9 and 10, hewever, the two sections com- 
posing the phrases are different. In No. 11 they are identical. It 
has been seen that the singer was fairly consistent in performance, 
especially as regards the larger features of the structure, but small 
melodic, rhythmic, and metric differences characterize all the ren- 
ditions. Absolute metric regularity was not found in any song, 
although a few nearly approached it. It is rather surprising that the 
ternary scheme does not extend more often to the meter, which is 
always rather obvious in any music, but three-part meters are less 
common in these songs than several other meters. Apparently there 
are no metric patterns and the prevailing irregularity of size in metric 
groupings is to be accounted for probably by the contest for supremacy 
between word accents and the latent accents in certain melodic 
situations, as in the songs of most primitive peoples. 

Some striking rhythms are noted which are not perhaps entirely 
due to the natural rhythms of the accompanying words, but they 


414 PICURIS CHILDREN’S STORIES [eTH. ANN. 43 


can not be said to fall into patterns which characterize any particular 
song or group of songs. 

The songs are very melodious, rather surprisingly so for a random 
collection not made on this basis, and their similarity in tonality to 
our songs in major and minor modes renders them especially accept- 
able to our ears. They are short and simple, with little evidence of 
elaboration of, or play with, melodic themes. Apparently no struc- 
tural feature characterizes Picuris myth songs as a type, unless it be 
the prevalence of the ternary forms. 


SCALES 


It has already been stated that these Picuris songs are built on 
scale systems so nearly comparable to our major and minor that it 
seemed justifiable to employ key signatures, not for the purpose of 
implying key settings, but merely because none of the tones repre- 
sented by the chromatic signs in any given signature used was absent 
from the song. On the other hand, to use a signature of five sharps, 
for instance, when only a# occurs in a song and 6 seems to stand in 
the relation of a tonic or general level to the rest of the tones, carries 
rather far the assumption of the song being definitely committed to 
the setting of 6 major. Of course keys in vocal music only imply a 
certain location, in the great gamut of possible pitches which the 
voice can produce, of a group of tones bearing fixed relations to one 
another in pitch. This whole group might be shifted higher or lower, 
that is, to a different key. Except for presenting the actual range 
of any song or voice in true pitch, songs intended for analytical study 
might all be written in the same key. 

In working out the scale of tones in any given song, each tone 
from highest to lowest was considered in turn. The total number 
of beats or the sum total of all notes occurring on each pitch during 
the entire song was counted. That note which had covered the 
greatest number of beats (but not necessarily occurring oftenest) 
was taken as the standard of value by which to compare the other 
notes of the song. Thus in the first song the lowest tone, e, if not 
reverted to more often than any of the others, at least covers a greater 
number of beats, and moreover, occurs in places which, to a musician, 
are clearly of greater strategic importance for the melody as a whole 
than most of the other notes, a fact which contributes to its promi- 
nence quite as much as the total number of beats which are devoted 
to its utterance. Merely as an initial procedure in estimating the 
relative prominence of the different pitches, only the number of 
beats consumed on each was taken into consideration. After the 
number of beats occurring on each pitch was learned, the time 
devoted to the pitch receiving the most attention (if the term may 
be allowed) was taken as the standard of value. In the first song 


ROBERTS] ANALYSIS OF SONGS 415 


lower e (counting the time value of all the lower e’s in the song) 
received 341% beats. Lower e was therefore arbitrarily given a 
standard value of 100, and in order to show its relative importance 
in the entire scale of tones used in Song 1, was written as a whole 
note. In representing a scale of tones occurring in a melody it is 
misleading to make no distinction between tones which are important 
in the melodic structure and those which are ephemeral. Some 
plainly constitute a permanent framework of a scale; others are 
mere embellishments and in the course of several renditions by the 
same singer or different singers may never appear more than once. 

After the most important note has been determined it is necessary 
to calculate the time devoted to the other tones of the song in relation 
to it and to one another. . The number of beats consumed on each of 
the other pitches of the song are counted and their ratio to the number 
covered by the most important tone is then calculated, but instead 
of being given in percentages, is represented directly for the different 
pitches in notes, the denominations of which themselves stand for 
relative time values. To anyone familiar with the rudiments of 
notation this system instantly conveys the relative importance of 
different pitches in the scale of tones occurring in any song, and, I 
venture to think, is preferable to a table of percentages for purposes 
of quick visual comparison, even to readers not familiar with notation, 
especially since the exact number of beats accruing to each note dur- 
ing the course of the song is written above it in the scale. 

A pitch having half, or approximately half, as much prominence as 
the chief tone, is written as a half note. Since the whole thing is 
relative and the study requires only a rough presentation of the actual 
values, this system serves admirably. Dots and double dots after 
notes of different denomination make it possible to give the values 
somewhat more accurately, since one dot increases by half the value 
of the note to which it is attached, while a second dot adds half the 
value of the first. In other words the two together add to a note 
three-fourths of its face value. Notes so unimportant as to cover 
less than one thirty-second as many beats as the standard tone are 
written without stems, since it seems unnecessarily meticulous to use 
denominations smaller than a thirty-second in value. The diatonic 
intervals of the scale are represented sufficiently far apart horizontally 
on the staff to permit of writing between them all notes requiring 
chromatic signs or other diacritical marks for designating their 
pitches as intermediate between adjacent staff degrees. More such 
intermediate pitches may occur between some adjoining lines and 
spaces (diatonic scale tones) than between others in these songs, 
which explains why more horizontal distance is allowed on the staff 
between some notes a whole step apart than between others the 
pitch interval of which is the same. 


416 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


After the scales for each song and its various renditions have been 
calculated in the keys in which the songs were originally sung and 
written, they are all transposed, so that the principal tone of each 
song falls on ¢ in the small octave (i. e., on the second space of the 
staff). It might seem that the mere factor of greater prominence of 
a note in a melody is not sufficient cause for considering it as the 
pivotal or fundamental tone about which to group the other scale 
tones and according to which to range the scales of the different 
songs inatable. (See pp. 445-447.) But it happens that in practi- 
cally every song the most prominent tone is not so merely by the pre- 
ponderance of a few beats, but that nearly always it outweighs in 
value of beats any other scale tone several times over. In some 
songs it outweighs in prominence practically all the other tones 
together. Thus mathematically, as well as from decided auditory 
impression as the song is sung, it appears to be the general level about 
which the melody revolves and to which it frequently returns. In 
18 out of 34 renditions or in 6 of the 11 distinct songs it is the tone on 
which the song ends. In 16 renditions or 5 distinct songs it is for all 
practical purposes the lowest note in the song, although in three of 
these the melody drops to within a whole step below it and one song 
ends on the lower tone rather than on the so-called tonic. But the 
value of these lower tones is always slight as compared with the other 
scale tones and in each case other renditions of the same melody 
merge these lower tones with the principal tone, showing that the 
drop below was not an important part of the melodic scheme and 
possibly inadvertent and to be discounted altogether. Therefore, 
from the standpoints of principal time value, of being the lowest 
note in the scale of tones, and of being the final note in the song, it 
seems likely that this chief tone has a fundamental value for more than 
half of the songs and may justifiably be taken as a pivotal point 
around which to range the various scale tones of the different songs 
for the purpose of comparing them as groups. 

This chief tone, now transposed to lower ¢ in all scales, is not the 
final nor the lowest tone in the remainder of the songs. On the 
contrary, for most of these it occupies almost a central position m the 
complete range of pitches. However, in practically all of them its 
prominence far outweighs that of the other tones and in audible 
rendition it seems to be as fundamental to the melodic structure as 
in the first examples. So I have retained it as a pivotal tone by which 
to compare the scales of the songs in which it is not the lowest nor 
the final note with those in which it is, and have grouped these songs 
to follow immediately the scales of the first groups, with the principal 
tone c placed in the same vertical line for all the scales. The letters 
b, t, and e will be observed under certain notes in each scale. The 
note under which b is placed represents the beginning tone of the 


ROBERTS] ANALYSIS OF SONGS 417 


song, so that its position in relation to the range of tones as a whole 
may readily be seen. The letter e designates that tone on which the 
song ends, while I have ventured to use t to indicate what seems, by 
all ordinary means of judging, to be the fundamental tone or general 
level around which the whole song revolves and to which the melody 
is constantly reverting—the tonic. Occasionally the same tone 
assumes all three offices; again only one or two of them. Also 
occasionally I have placed b under two notes when a song starts with 
a grace note which is omitted in repetitions of the A phrase, so that 
doubt exists as to whether the grace at the beginning was or was not 
inadvertent with the singer and whether the second note on which 
the remaining A phrases begin should be considered the intended 
first tone in the song. 

A comparison of the scales of the songs as ranged in the table 
reveals that no two scales are absolutely identical, but that, as might 
be expected, those covering the different renditions of the same tune 
are very similar and in a few instances almost exactly alike. If 
Picuris music of one or several types employed a reasonably definite 
tonal scheme or schemes, we should expect the tonal content of differ- 
ent songs of a given type to coincide for the most part. On the 
other hand, no good reason exists why Indian composers should 
necessarily introduce every known tone of a scale which they use into 
every song composed any more than that our own songs should do 
this—a procedure which would tend to increase the monotony con- 
siderably in the long run. So we should not expect the same degree of 
similarity in the derived scales of different songs as in those of various 
renditions of the same song. Although the actual tones used for 
any one song and its various renditions form a scale the main tones 
of which seem at first glance quite different from those of any other 
song or its renditions, I think that a study of the table of scales will 
convince the reader that the scales of all the songs possess, never- 
theless, many tones in common. Taking into consideration the 
position of the tonic in relation to the other tones in the scale, all the 
scales fall into five groups on this basis and that of identity of prin- 
cipal tones, especially if the ephemeral tones are regarded as being 
much less important structurally, as they usually are. Now and then, 
however, a pitch intermediate between two of the more usual scale 
tones will be found to have been repeated quite consistently, not 
merely in the repetitions of corresponding phrases, but in the different 
renditions of the same song. Such a tone, however peculiar it may 
seem to be, rises almost to the place of a structural tone in the melody 
scheme. In these songs no such tone appears consistently through- 
out every rendition, although in No. 12, which is a second rendition of 
No. 1 (p. 303), the flat c’s at the beginning of the B phrases and the 
raised 6’s in a similar melodic situation at the beginning of the 


418 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


C’ phrases might be taken to indicate a groping for a tone inter- 
mediate between the dominant and the subdominant. Curiously 
enough the tritone does not appear to have been the object of this 
groping, or else it would have surely been struck more frequently. 
Observe the sharped a in B’, the bb’s in the C’ phrase of No. 1, the 
slightly flatted bs’s and the a#’s in the B and C phrases of No. 13 
(p. 427), and the b5’s in the B and C phrases of No. 14 (p. 428). 
These tones are different for the different renditions because they are 
written in different keys, but in the table of scales (pp. 445-447) where 
they are all transposed to the key of C as the first four scales of 
Group I, they are the tones occurring between g and fs. Their pres- 
ence may mean, on the other hand, that this singer had difficulty in 
always pitching true dominants and subdominants, hitting tones 
between them when the dominant should have been reached as the 
crest of a melodic curve, or, when progressing from the dominant to 
the mediant or tonic downward by way of the subdominant, flatting 
the subdominant as if its production had been influenced by the 
general melodic trend. Such a procedure might be termed ‘‘smooth- 
ing the melodic curves.” 

The scales of No. 7 and its other renditions, Nos. 24, 25, and 26, 
are undoubtedly the same as the first four scales except for transposi- 
tions of tones from one octave to another. Thus d between lower c 
and e is missing in the first four, only occurring there in the upper 
octave above the upper tonic, while in the versions of No. 7 the upper 
tonic, leading tone and submediant are omitted altogether, but the 
tones which do appear coincide with scale tones of the first four songs. 
Nos. 7 and 26 are two of the three songs in Group I already mentioned 
where the melody drops below the tonic, but in the other two rendi- 
tions of No. 7 it does not. The same fluctuation of tones between 
the dominant and subdominant is noted as in the first four scales. 
In No. 7 a slightly flatted subdominant was used in the second meas- 
ure when dropping from the dominant to the tonic, while in the second 
A phrase, second measure, the true mediant is substituted for the 
subdominant in the same melodic setting. In the other renditions 
the mediant is used throughout. Again, although the B phrase in 
No. 7 begins with a true subdominant from an upward progression 
from the supertonic, and is followed by a true mediant, in the other 
renditions the subdominant fluctuates, apparently influenced by 
other tones. Thus in the B phrase of No. 24 it is probably influ- 
enced by the pull of the dominants in the first four measures, if that 
expression may be allowed; in B of No. 25 it is influenced by the 
trend of the melodic curve in which it is situated; in B of No. 26 
the altered c appears to have been influenced by e in the preceding 
measure but it would be still more speculative to attempt to account 
for the flatted c of B’s third measure. 


ROBERTS] ANALYSIS OF SONGS 419 


While discussing this group of seales I should like to call attention 
to those marked as Group III on page 446. Except that the tones 
of the songs represented in this group range below the tonic as well 
as above it, and thus those below it are transposed as regards octave 
position, they represent the same scale intervals as the scales of 
Group I, namely, chiefly those of a major diatonic scale, but with 
some intermediate tones between the tonic and the leading tone just 
below it, some fluctuations just above and below the subdominant 
and a number of intermediate tones between the dominant and the 
submediant. Let us see what these intermediate pitches suggest. 

Song No. 2 (p. 307), the scale of which is the first in Group III, 
offers more evidence that this singer was influenced in pitching his 
intervals by the general trend of the melody. In the first measure 
of the first A the g is slightly sharped, bringing it nearer to the a’s 
on either side of it, between which it stands as a changing note. 
Thus this little melodic curve has been smoothed, or attenuated. In 
both sections of the B phrase the ¢ which stands as a changing note 
between the two a’s is flatted, just falling short of what should be 
the peak of the melodic curve if the true tone were used which occurs 
in other melodic situations in the song. In the final measure of the 
C phrase as the melody comes nearer to the low g on which the phrase 
is to end, the c’s are flatted in anticipation of the drop, or in response 
to the downward trending melodic curve. These modifications of the 
curves are not consistently carried out for all the repetitions of 
similar melodic situations but in the first B phrases of Parts II and 
III the flatted c’s between a’s are to be noted. This tendency to 
reduce the sharpness of upward melodic curves accounts for all the 
intermediate pitches shown between the diatonic intervals in the 
scales of Nos. 2, 15, 16, and 17, so that these scales are to be identi- 
fied with those of Group I except that they lie around the tonic, the 
upper and lower tones being duplicated in different octaves, instead 
of all tones lying above the tonic. Even in some of the songs of the 
first group the upper tonic appears as a duplication of the lower tonic 
in the second octave and the supertonic of the second octave appears 
when that of the first does not. 

The other scales of Group III (those of No. 10 and its other rendi- 
tions, Nos. 31, 32, 33, and 34) illustrate a process exactly opposite 
to that of smoothing curves as well as offering some additional 
examples of such smoothing, although the latter are rare in this song. 
In the final measure of the first A phrase of No. 10 (p. 379) the two 
submediants are slightly sharped, altered in the direction away from 
the trend of the melody. The last measure in No. 10 and corre- 
sponding notes in the final measures of Nos. 31, 32, and 33 (pp. 
443, 444) indicate that these tones should have been true 6’s. In the 


420 PICURIS CHILDREN’S STORIES (ETH. ANN. 43 


first measure of the second A phrase of No. 10 the final note is 
sharper than in the corresponding measure of the first A phrase. 
Here the grave accent over g# does not mean flatting se much as 
that the note is so sharped that it is near enough to g# to be written 
that way rather than as gs, which occurs everywhere else in this 
song. The peak of this curve between two f#’s is thus sharper than 
that in the first measure of A. To obtain a true perspective it is 
necessary to look to the other renditions, bearing in mind that in 
the transposed scale of No. 10 in the table the notes under discussion 
are the flatted /# and the raised a. In No. 31 (p. 448) the tendency 
to sharp in the second measure, away from the direction of the 
melodic trend, is noticeable. The sharping of the first note of the 
song may mean merely that the whole level was started at this pitch 
and the singer could not keep up to it, but it is equally possible 
that the sharp attack is comparable to the sharpened curves. The 
raised notes of the second measure reveal an accentuated curve. In 
the first measure of the second score, however, the flatted e is prob- 
ably influenced by the curve of the melody—one of the few instances 
in these four songs of the process of smoothing a curve. The influ- 
ence here is specially strong since the leading tone by its very nature 
emphasizes the position of the tonic and draws the melody toward it. 
But the sharped a’s again in the first measure of the A’ phrase and 
the two first notes of the second measure are certainly evidence of 
the second process—that of acuating or sharpening a curve. The 
octave from the lower to the upper dominant is one of the easiest 
to produce under ordinary circumstances. In fact, the tendency to 
accentuate curves is very marked in all the renditions of this song, 
where only one good case of the opposite tendency is found, and is 
the more striking because the melody itself is one of the most easily 
singable on true pitches of any which are presented. Acuated 
downward curves are exemplified by the consistent flatting of the 
lower dominant as the lowest and last tone in the final measures of 
both phrases of No. 32; by the still greater drop at the corresponding 
points in the other two renditions, Nos. 33 and 34; by the deepening 
of the curve in the next to the last measures of both A phrases of 
No. 34 as compared with other renditions; and possibly by the flat 
e at this same point in the first A of No. 31. At the close of songs 
such curves seem to lend finality as they do emphasis in the body 
of a song and there the acuated upward curves are possibly associated 
with the same function. If one made any estimate as to the condi- 
tions under which the five renditions of this song (Nos. 10, 31, 32, 
33, 34) were taken, which betray to such a degree a handling of 
melodic curves so opposite from that which characterizes the rest of 
his songs, one might suspect some sort of irritation in the singer. 
At least this much is known about the conditions under which the 


ROBERTS] ANALYSIS OF SONGS 421 


records were obtained. Only one informant gave the material, both 
the myths and the accompanying songs. He was kept at work 
steadily over long hours of concentrated effort. Under such condi- 
tions I have frequently noticed that Indians become considerably 
irritated, especially when they feel that they have already given the 
desired information clearly and sufficiently. They can not under- 
stand being asked to give the same performance repeatedly and 
resent the confinement incident thereto. The songs in which these 
accentuated curves are most apparent are the last of a long series of 
repetitions, when it would be expected that the Indian was probably 
irked. His earlier singing shows a decided tendency to smooth his 
melodic curves; the last of a long series shows the reverse propensity. 
These considerations, together with much experience with and long 
observation of singing, suggest the following questions: (1) Does a 
deepening of the trough of downward melodic curves mean the same 
as sharpening the peaks of upward curves? (2) Does such over- 
emphasis of melodic contours in singing indicate some sort of irrita- 
tion or excitement and does a tendency to smooth their sharpness 
come from a certain relaxation or indifference? It is not impossible 
that these questions may be truly answered in the affirmative. At 
least they suggest an interesting field for study. If they should 
prove to have indicated the truth perhaps these tendencies in singing 
might serve as another useful means of testing states of emotion. 

The principal tones of the last five scales of Group III appear to be 
substantially the same as the othersin that group and in Group I, 
namely, the diatonic scale ranging roughly from dominant to domi- 
nant, the songs beginning on the highest tone and ending on the 
lowest, but giving most prominence in other respects to the tone that 
stands in the relation of a tonic to them. The sole reason for the 
existence of Group III as a category is this situation of scale tones 
above and below the principal tone, and the fact that the songs 
which this group represents begin on the highest note and end on 
the lowest. After all, the scales of Group III are those of only two 
distinct songs, and other considerations than these lead one to 
classify them with the scales of Nos. 1 and 7 in Group I. It is 
worth noting that most of the pitch fluctuations from the diatonic 
norms in the scales of Group III lie between the dominant and the 
mediant above the chief tone or tonic, just as in Group I, indicating 
that at least with this singer this is the most unstable region of the 
scale. 

The scales of Songs 8, 6, and 5 and their other renditions 27, 28; 
22, 23; and 21 form Group II, which I have placed intermediate to 
Groups I and III merely because their range and the position of their 
tones in relation to the principal tone are about the same as those 
of Group I. In all the songs of Group II except one rendition, 


422 PICURIS CHILDREN’S STORIES [eTH, ANN. 43 


No. 28, the chief tone is also the lowest. Several of the principal 
tones of the scales of Group II are also duplicated in those of Group I, 
but in spite of these similarities I am inclined to consider the scales 
as quite different fundamentally from those of I and III, which, 
as already stated, seem to be alike except for their location in regard 
to that of the tonic. : 

It will be observed that the scales of Group II range not more 
than an octave above the principal tone and less for some songs. 
The intermediate tones between the subdominant and the dominant 
which seemed to indicate an unstable area in the scales of Groups I 
and III have almost disappeared. In place of them are a great 
many pitches other than the major second and major third between 
the tonic and subdominant in the lower tetrachord. An examination 
of the lower tetrachords of the scales of this group reveals the fact 
that the tendency of the intermediate pitches between d and f is to 
cluster around eb in most of the scales, although in those of Song 8 
and its other renditions, Nos. 27 and 28, both eb and e4 are used, e4 
being a little more prominent. In the upper tetrachord there is a 
very noticeable grouping of intermediate pitches around ab, and ap 
itself is very common, while a3 has disappeared almost entirely. 
No. 8 and Nos. 27 and 28, which employ both eb and es, make little 
or no use of az. Nevertheless they must be considered as having 
a peculiar mixed tonality of both major and minor, for the salient 
tones would read from lowest to highest c, d, eb, e4, f, g, ab, c. In 
Songs 5 and 6 and their other renditions, 22, 23 and 21, the scale is 
more definitely minor since e4, which forms the major third with the 
tonic, is practically eliminated, but in No. 5 and No. 21 a3 either 
occurs with or takes the place of ab. Therefore it can not be said 
that any of the scales of Group II are pure minors of harmonic, 
melodic or natural character, but they all have more in common 
than with the scales of Groups I and III and are more minor than 
major. The scales of each of the three songs and their versions 
may be quite distinct, depending on how seriously one takes the 
less prominent tones, but those of No. 6 and its other renditions are 
probably fundamentally the same as those of Nos. 8, 27, and 28, 
for the songs are obviously all versions of the same tune. 

What appears to be extreme instability in this melody of Nos. 8 
and 6 as regards the interrelationship of intervals, especially of the 
thirds, makes any assumption as to the function of the pitches indi- 
cated by the acute and grave accents very risky. Thus in No. 8 
(p. 369) the sharp eb of the third measure might be an instance of 
acuating a curve, but judging from No. 6 (p. 367) it is probably a 
reflection of f in the previous measure and thus is really an illustra- 
tion of smoothing. Possibly the sharp gb at the beginning of the 
B phrases is a rough approximation to the more definite a> which is 


ROBERTS] ANALYSIS OF SONGS 423 


soon to come or it may be a case of sharpening the curve between 
d> and f as No. 27 would indicate. At any rate it is another example 
of a modified subdominant, which in No. 28 in relation to the ab imme- 
diately following it becomes a tone which would be the mediant 
with db as the tonic. The raised dp in the first measure of the C 
phrase of No. 8 is probably a case of smoothing the downward curve; 
the ds’s of the second measure again are a clear example of the 
sharping tendency. In No. 27 the first note of the third measure 
probably illustrates the smoothing process but the sharped c’s are 
comparable to the d’s of No. 8, just discussed. The instability of the 
principal tones of the scale affects judgment regarding the ephemeral 
tones. I can only recommend a comparison of the songs, which will 
give some idea of the difficulties of the problem. 

No. 6 appears to be a more stable version of the song than No. 8 
and its other renditions, 27 and 28. Here the tendency to acuate 
cugves is evident throughout. It is clearer from No. 6 and its other 
two renditions that the distinctions between major and minor thirds 
which appear continually at different levels and in different situations 
throughout the song is very difficult for this singer. The second 
measure of No. 23, showing the depressed peak of the curve between 
the two g’s, probably explains the cs’s of the first measure in Nos. 8 
and 28. 

In No. 5 (p. 353) the depressed eb in the third measure of the C 
phrase appears to have been affected by the long series of lower 
notes preceding it and the drop to the dp’s in the next measure. In 
other words, the peak of true eb seems to have been gained with 
difficulty and the tendency to attenuation of the curve is observed, 
as also in the fourth measure of the B phrase. These two inter- 
mediate pitches are therefore probably to be discounted as main 
scale tones in the table where they appear as lowered g and lowered f. 
Both of the sharped pitches in the final measure of the A phrases of 
No. 21 (the other rendition of No. 5, p. 353) are probably due to 
smoothing downward melodic curves. 

Comparable to Group IJ, except that the principal tone occupies a 
middle position just as in the songs of Group III, are the scales of 
Group IV which are derived from Songs 3 and 4 and their other 
renditions, Nos. 18, 19 and 20. They are more limited in tonal con- 
tent than those of Group IT, although their range covers an octave. 
The presence of eb as a prominent or structural tone forming a minor 
third with the tonic, rather than the prominence of ef which would 
create a major third, makes them minor, although the major third 
is not entirely lost sight of, as its infrequent use proves. It is inter- 
esting to observe the low beginnings of the songs the scales of which 
form Group IV in contrast to the high initial notes in the songs of 
Group III where the tonic also occupies a middle position in the scale. 


424 PICUR{S CHILDREN’S STORIES (ETH, ANN. 43 


The fifth group represents the scales of two songs, Nos. 9 and 11 
(pp. 379, 397), and the other renditions of No. 9, Nos. 29 and 30 
(pp. 442, 443), which are exceedingly limited in range. The longest 
scale, that of No. 29, covers only a very little more than a perfect 
fourth. These scales are quite different from all the others, aside 
from their limited range, in that the tonic lies at the top of the range 
and the songs begin with it but end on a tone a minor third below. 
Another peculiarity is that the only prominent tone intervening 
between the tonic and the minor third below it tends definitely to 
be the minor seventh rather than the major seventh or leading tone, 
although it is somewhat uncertain, as the cluster of minutely graded 
pitches about it show. The one “altered”’ pitch in No. 9 is clearly 
a slighting of the trough between the f’s, since ep would be the normal 
tone here, as its presence elsewhere in the song indicates. This tone 
is the slightly flat 6 in the table. 

The sharp initial tone of No. 29 (p. 442) is harder to explain than 
the flatter beginning of the second A phrase, which is likely due to 
the pull of the two previous notes. The depressed e# in the last 
measure of both A phrases is strictly comparable to the depressed e5 
in No. 9 and in the table of scales is also represented as a slightly 
flat b. In the next to the last measure of No. 29 the somewhat 
lowered pitches may be anticipations of the approaching end and the 
low closing tone. Practically all of No. 30, which in tonal content 
consists mainly of the tonic, is sung sharp. The true f# is heard only 
in the final measure of each A phrase and is probably true at these 
points because of a downward pull of the melody in the midst of 
which it forms a peak. 

The limitations of No. 11 (p. 397) have already heen mentioned. 
It is worth noting that the two identical measures of the second 
A end with a slight rise in pitch, while the measures of the A’s pre- 
ceding and following do not. This extra tone in the second A 
phrase adds a third to the two principal tones of which the call is 
chiefly composed and figures as 6) in the transposed scale of 
the table. 

To summarize briefly the situation as revealed by the scales, it is 
seen that two classifications of scales may be made. One considers 
the position of the principal tone in relation to its setting in the 
tonal content of the song, and by this classification there are three 
types of scales found, one exhibited in Groups I and II, another in 
Groups III and IV, and a third in Group V._ The second classifica- 
tion takes into consideration only the intervalic relationships of the 
tones to one another and to the principal tone or tonic as a funda- 
mental, and under this classification three main types of scales are 
also derived. The first, regardless of the location of the tonal content 
of the song above, below or around the tonic, is exhibited in Groups I 


ROBERTS] ANALYSIS OF SONGS 425 


and III and is strongly major in tonality. The second is exhibited 
in Groups II and IV and is strongly minor in tonality or a mixture 
of major and minor in which the latter predominates. The third is 
exemplified in Group V, and is neither major nor minor because of 
the position of the tonic as the upper tone and the presence of what 
stands in relation to it as a minor seventh. This variety of scales 
prevents drawing any conclusion as to the prevailing scale for 
Picuris myth songs, if such might be found to exist by examining a 
large number of distinct songs. The most that can be said is that 
both major and minor tonalities are known to the Picuris; that 
the myth songs examined divide according to them in about equal 
proportion; and that the intermediate pitches not infrequently occur- 
ring between the diatonic steps of which both major and minor 
scales are formed, are not, as far as the evidence points at present, 
structurally important in the scale, but more or less ephemeral tones 
in the songs. The presence of these ephemeral tones in most melodic 
situations is to be accounted for by the direction in which the voice 
is moving in upward or downward curves, controlled, it may be, by 
certain psychological conditions in the two opposite tendencies of 
smoothing and acuation, which for the most part do not manifest 
themselves together in the course of a single song. 

I have said nothing about the large curve which each melody 
describes in its entirety, nor of the possibility of these large curves 
proving a common basis by which to classify the songs as a group. 
Unfortunately the limit of time imposed in preparing this analytical 
discussion, so that it could accompany the first part of the paper 
which was already in press, prevents further investigation of the 
songs along other lines of analysis. The position of the beginning 
and ending tones of the song in relation to the general levels as 
shown in the tables make clear the point that the curves which the 
melodies describe are radically different. 

19078°—28 28 


426 PICURIS CHILDREN’S STORIES (ETH. ANN. 43 


ADDITIONAL RENDITIONS 


NO. 12. TRAVELING SONG OF THE ELF 
A Transcription by Helen H. ees 


BT NEES Ss 


’ 


‘ai we-ta-la a ‘ai ~we-ta- la we-ta - la hoa-oa i 


: c =F f= ; Sear SN f N == 
Bs a = o a = 3-6 ee See me 


rf 
y 
li-u-l-u-ho-o we -ta-la we -ta-la hoa- va Ho - 
ae | : — iB == 
= = + ~~ - + = Sh 
Peete ly SS 
Zz 
li-u-li-u ha-he ‘a hea-2-a-ai ha-ne-ya ha-ne- ya’ 
f= 80 B 
ae ~~ 4 ——e 
= o oe 3 4-8 @ e—3 My 
Se ee ee ae 
au a’ Sg b 
"Ai ’ai we-ta- la ’al ’ai we-ta-la we-ta-la  hoa-aa Ho- 


Q aq 

aa aN Ss =P =R=E === fe ea 

= 4 ; + — = ee] 
Pe 


ae oe CI tae b’ 


y. 
li- u- li- u-ho-o we-ta- la we - ta - la hea -9a Ho- 
, , 
22s Sb Saeed eS eee ase 
Se SS a Pe Ss BSS NNN 
ee ee Se er Co eet ee es Soeeae 
Z 
li-u-li-u ha-he ’a ‘ais Mee a ’ai ha-ne- ya ha-ne-ya 
A eer Rn Ce 
Sa NS = > 
aaa = =P 
at == es = ——s =" oS == 
a x S 
Ai ’ai we - ta-la ‘ai ’ai we-ta-la we-ta-la hea - aa Ho- 
=e SN iN = at aS 
4 i aN 
ae eee erento a 


li-u-li-u-ha-he qa - a-a al ha-ne-ya ha-ne-ya. 


ROBERTS| ANALYSIS OF SONGS 427 


NO. 15 
A Transcription by Helen H. Roberts. 
C80 eM B 
: mn Ce- = = 
Bees pe ea a ae. 
{ - 7 -#—-— CES = 4 
a’ -6-7-6-7-6-}) 


ho Noe ane = ~ 
Ai ai we-ta-la ai ’ai we-ta-la We -ta-la hoa-va He = 


“4 A A 
ete =p = 4] — 
= gg at a a ——— a = 


a 3° re 
li- u-li - u- ho -o eerie We - ta-la hoa - 9a ae 
A’ 
Tr _ . Te Ty. 
a ae ———— 
Sais a Sas eae sH4a—R-8 hs 
pep nieel: (oer eee erate 
Zz 
li-u-li-u ha-he’a  hoa-o-a-ai Ha-ne-ya ha-ne-ya-a’ *Ai’ai 
B’ 
¥ 
septs 2 a aoe AEST NR a 
22g igezie ee ee eee Ate te Ses 
7 a x’ -@- -o- = Bul b” @ La 
We-ta-la - a ‘ai’ai we-ta-la We-ta-la hoa-eaaHo-li-u-li-u- 
(e 
Tete —— os E a1> = 
saute =a E S 
= $2 —o 5 ae == — oT — ee 
oe 6-9 6 oe -& "py 
oe -6y so 
ho-o We-ta-la we-ta-la hoa -0a Ho -li- u-li-u 


iar Sn ie ae 


CEs peers (Sees eet oeeeet eee 


Ce - 


ha-he ‘a hoa-d-a-ai ha-ne-ya hane-ya-a ha-ne-ya. 


428 PICURIS CHILDREN’S STORIES [BTH. ANN. 43 
NO. 14 
A Transcription by Helen H. Roberts. 
d. ¢—80 (84 on repeat’ 4 
— ant 
i De Stas ee r ee ee eer 
= 2 = (ae 3-f i eo @ == = Naat 
2a ee ee E = =< ae 
1. ’Ai ‘ai we-ta-la ‘ai ’ai we-ta-la We-ta-la  haa-aa Ho- 
2.’Ai ’ai we-ta-la ‘ai ‘ai we-ta-la We-ta-la  hoa-aa Ho- 
3. Ai ’ai we-ta-la ’ai ‘ai we-ta-la We-ta-la  hea-sa Ho - 
a— 84 Cc 
[Pings iS = Se SS SS 
es y? a ae = 
li-u-li- u-ho-o we-ta-la We-ta - la hoa -ea Ho- 
li-u-l-u-ho-o we-ta - la We-ta - la hea -0a Ho- 
li- u-li- u-ho-o we-ta - la We-ia-la hoa - oa = 
| 1 and2.| | 3. 


SNSRGaN 


Pats 


Z 
li-u-li-u ha-he ‘a 


= Bee eee 


hoa-o-a’ai  ha-ne-ya ha-ne-ya-a. 
li-u-li-u ha-he ’a  hoa-o-a’ai ha-ne-ya ha-ne-ya -a. 
li-u-li-u ha-he ’a hoa-o-a’ai ha-ne-ya 


= 


ha- ne-ya. 


ROBERTS] ANALYSIS OF SONGS 429 


NO. 15. LOVE SONG OF THE ELF 


IA 
: Pranseription by Helen H. : 
b. _— 76 ees woe to G¥ minor) Ease ae ae aan 
x OMA 
- 6 oe > oe 
—— i ; N de. ==tN = + = @ 
7 s -——4 = i =e ELE 3 5 | 
= 7 
a ; : 
Ya - ’e-he-’a ’e - rai - hyo - ’e - ro va -’e -he-’a ’e-rai- 
B NK. 
— Na} Ce ia = =5 reg = a 
[D e- 9 = “ESS ee =| —e A} x} de eo 
7—G vi y-% okt = a 
hyo - ’e- ro Ya-’e - he - ’a ’e-ra-i - hyo-’e - ro ya - 


defect in record 


Ebi iee iene eae ee 
7 


c 
’e- he - ’a ’e-ra-i - hyo-e-ro ’E - coe ‘ai- hyo wi - ro - 
A’ a 
5554 =a int ye" a e 3. hE N= 
Ze ro oe =[=atawe atta == ele = ee = 
S- Ty a’ = al al’ 
he - yo-o Ha - a-te-e pa-am - ’o - ne _ ha- 
B’ 
SS = See SS i 
Os aS Se ee ee ee ee er oa 
at i ee 
a-te-e pa-am-’o - ne Tea-a - kwil - ’a - 
2S a Alte =e 
— $=. 
a =e == 
‘ee - ye 44 “ma - xu = 3 = ft « tce - e - tei 1b - 


aa UN UN II A” e p A . 
: =e Nt ait oes, °——— 
SS ee 
pnd 


“Es 
a — ee 
rai - ya~e-hyo’ai-hyowi-ro - he-yo-o Ya - ‘e - he-’a ’e-rai- 
ri IBM 
os? Ss Sf Neer SE Tt Saat El woe sees Nese i 
Ep eas. o= 0 iE —— se iE SS oe eee | 
== Z. a SS 0—Z Pa 
a’ ; b 
hyo -’e-ro ya - ’e- he- ’a ’e-rai - hyo- ’e-ro Ya- 
= —~—*S - : ~—A 
2 a iB S| a 
{ al ao =, rd a fic oe *e- 8 
4 cv ra oe 4 py ———s 
a bee 7 
’e - he - ’a ‘ce -ra-i - hyo-’e-ro ya - ’e - he - ’a ’e-ra-i- 


ey oe 


eS Wes Bae ee 


‘pa 


hyo -’e - ro 73 - rai-ya-’¢ acon ‘al-hyo wi-ro - he-yo-o Ha- 


430. PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


B” 
~ 
“4,48 —— 2 9 & @ jar? eee Nw = 
Bere res =e! i ziPe ree ae ipo 6 
joy te 
a-te-e pa-am - ’o - ne se a-te-epa-am - ’o - ne Kgq- 
TS 7 NS ey amen b = 
angie ° Creer ere bas = oif4* ——— 
= a 6 o—~ || -4—e—_ . Zee e = 
sae aan © oo TE ——— 
@-mg@- an - tcel - tei -i-sg@ t? - 92 - pi-u ’an - 
: Cc” 1 cae YX TR Ill A” 
fe tea etett= 3-1 AE et 
= ie J = i 5 | so ove @ c=: o—e coo are 
c 
me-e-tcl’E - rai-ya-’e-hyo’ai-hyowi-ro - he-yo-o Ya- 


ee = e222 


inl 3 — == H4——~ oe. 
cyan 
’e - he-’a ’e-rai - hyo - ’e-ro ya - ’e- he-’a ’e-rai- 
B 
N- EP —poT ——N 
SE = 
stp ea as 6 (4 | #6 to Ie 
Satan : =e 6—e b 
hyo-e’-ro Ya - ’e- he- ’a ’e- ra-i hyo-’e -ro ya- 
Cc 
S| a _ SE el 
ae = SSS 5 El ——— 
Pe ade 7s * = 4 
c 
’e - he - ’a ’e - ra-i = hyo - ’e - ro 'E - 


BLY ae Se eee eee 


Tai - ya -’e-hyo’ai - hyo wi - ro - he - ooo 


ROBERTS] ANALYSIS OF SONGS 431 


NO. 16 

ey _ 76 Transcription by Helen H. Roberts. 

SSS ae oe SS 
= = = : f 
eS aera Bee 

a a 

Ya - ’e -he-’a ’e-rai - hyo- ’e- ro ya-’e- he-’a ’e-rai - 

B 
————— ‘S s 
SS 
= —4—% . v—F a ic 
hyo - ’e - ro Ya-’e - he -’a ’e-ra -i-hyo-’e - ro ya - 
Cc GI EN BS 
SS SSS <= =e 
=e St os een eran Sara 
c 
‘e- he-’a ’e-ra-i - hyo-’e-ro’E - rai-ya- ae ’ai-hyo wi-ro - 
A’ 
oD, NS == tr a 
a, Se ee sowie oy lee e- 0 » e 2 | 
=e ; Yoav; ; 
a a 
he - yo- 0 Ha - a-te-e paam - ’o - ne ha- 
~s—e B — 
‘Oe4 ° SSS 
sea a=2ee == = Sie Se ee Sees 
7 4 7 v 
a - te -e pa-am -’o - ne Tea -a - kwil ‘a 
: —— —— Cc 

3) 2S SS SS 

a N+] = — 
2255. pth i ee 

Cc 
Ce aye @ - mae = = xu = - tee-e - tei ’K- 
a Yow™~ Il AY? 
St Bt re a a 
bet ee oo 8s =a =o[4e4 E 22. 
— —— oS 
— wu 
rai - ya~e-hyo’ai-hyo wi-ro - he-yo-o Ya - ’e- he- ‘a ’e-rai 
a-te - e pa-am- 
Leaner Se 
— o <— 
Sys SS pS 
: es ee Bi ie = es = = z 
; a 
hyo- ’e-ro ya - ’e - he-’a ’e-rai - hyo-’e-ro Ya - 
’o - ne ha - a - te-e@ pa-am - ’o - ne Ka - 
=e ee SSS re es 
eS Sa ie a rae 
= —# ¥ if = at CE Fe ia vA or 
er 5 

’e-he - ’a ’e-ra-i - hyo’e-ro ya - ’e- he-’a ’e-ra-i - 

q-ma - an- teel - tci-i-sa te - 9%9-pi-u an - 

, Cc EEO VAN aN 
Sp =e a Hie. a | 
ee s_ a ey ‘3— —- o e , a J 

c 
hyo - ’e - ro E - rai - ya -’e - hyo ’ai- hyo wi - ro- 
me - e- tei *E - rai - ya-’e- hyo ’ai- hyo wi - ro- 


. 


432 PICUR{S CHILDREN’S STORIES [ETH. ANN. 43 


III A” 
SS SS Se 
= nee (3 es f 
pleeeror tee eee ieaaae 
== ——s o 
he - yo - 0-o Ha he - yo- 0-0 Ya - ’e-he-’a ’e-rai- 
B’ 
Sait SN==at Spy 89 ° t 4 
nS {= _ S| DiS | 
Foes 3 c= a “lat ra ae ee = 
a 
hyo - ’e-ro ya - ’e-he-’a ’e-rai - hyo - ’e-ro Ya- 
a 
N t=! N 
94 S- A == Bt SS 
2 3 —8—e= Ne SS St Se 
[ cas eas rae BIS er Foes Pim eae 
’e -he-’a ’e-ra-i - hyo-’e-ro ya - ’e -he - ’a ’e-ra-i - 
=. N Cc aE LEX VAS are ae 
ere == iF SSS Pune a =I 
24 Ze ed =e c=. = 


hyo-’e-ro ’E = rai-ya-’e-hyo’ai-hyowi-ro - he-yo-0o-o. 


ROBERTS) ANALYSIS OF SONGS 433 


NO. 17 
raed 46 Transcription by Helen H. Roberts. 
. —— i | 
_, o—e— o - Ko orend 
SS SS eS 
74a 7 ee eee Ee ) 
a a’ 
Ya - ’e-he-’a ’e-rai - hyo-’e-ro ya - ’e - he-’a ’e-rai - 
B 
oY Ne i a ee 
See [st e950  N eae 
iv A ‘ + 1 g os 6 
hyo-’e-ro Ya - ’e - he- ’a ’e- ra -i-hyo -’e- ro ya- 
iS € ile Ss aN OS 
pp SS Si eee — 
SSs= 42 oo ER ae r a 
c 
‘e -he - ’a ’e-ra-i - hyo-~e-ro ’E - rai -ya-’e-hyo ’ai-hyo wi - ro - 
a ee = 
4 fs 2 7 a eat wo SN SNe 
Bi eee! eee rere 
Se e 7 TrPaTi 
a a 
he - e --yo Ha - a -te-e pa-am - ’o - ne ha- 
B’ 
= ae Se 
e 6 o c S—\—} N \—-———- 
z = a NI e N } 
a 
ra = 6 Pa = een J 
a-te-e pa-am ’o - ne _  Tea-a - kwil ‘q = 
Cc 
S 
So 5S Sas aa ee a ee 
4" 2 fF a 
ey = 4ye: a) — me - - xu - - tice tc Bi 
ae ae an Sees NS TA’ gultns 
iT ro = |i? 4 | _ ae 
@ or oe) aD = 
Bae ness BS Fae = 
—S a! 
rai-ya-'e-hyo’ai-hyowi-ro - he -e- yo Ya - ’e-he-’a ’e-rai - 
defective BR’ 
aT -h1y-9 —9 6 F — 
a [4 i, a Perea Ss | 
aye a ee it eal pv: ae feet Sor LU 
Be J—% Ti + 4 -—H BE 4 a 
hyo -’e-ro ya - ’e - he- a ’e-rai - hyo-’e-ro Ya- 
NN 3T- ; ; ——fs 
Pa Se eee ae 
—— ee 
’e - he -’a ’e-ra-i - hyo-’e-ro ya - ’e- he-’a ‘e-ra -i- 
aS (oy NS ; as SS NOW 
Fro | a See ns eee! 6 ey or Glo ee ee #| 
4 a = a =i rome @ Co Qe oo Po 
aa a 
hyo-’e-ro ’E - rai-ya-’e-hyo’ai-hyo wi- ro - he-e - yo 
IN 
yg 9p 8p pg 
po: a ip E FE a 2 a | 
a a 
Ha - a - te - e pa-am - ’o - - ne ha - 


434 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


eS ey QT aaa! Sha Neat 

ss Pe ee eee ee 

—+ S b a — y~ ——— a 
a-te-e pa-am - ’o - ne Ka - q@- mg - gn-tce-el 


’e-he-’a ’e-rai- 
B” 
— Bie ~ = =5 


b’ 
’e-rai - hyo -’e-ro Ya- 


NE 


ya - ’e-he - ’a ’e-ra-i- 


= ————— Sar as 


c 
hyo-’e-ro ’E - rai-ya-’e-hyo’ai-hyo wi-ro - he - e = yo. 


ROBERTS] ANALYSIS OF SONGS 435 


NO. 18. SONG OF THE ELF AS HE IS PACKED ALONG 


A 
b. Jee 76 Transcription by Helen H. Roberts. 
rR FC a eS a NE Se DY ED Seo Ss sl 
Di te 2S ane ae ee 2 EH 2 = 7 HH = 
o - : o 
a — x y 
We - se - lo ks -se-lo se-lo se-lo se-lo we -'a 
i 
iz N 
a: ,_* _|@ —» —» @ SRSSNa Es 
== ta o t = @ + 5 
ape 2 zis = Sy seals | 
zi 
Me -’e ye-e-he-he ye-he - he 
4 : N N 2 
a SL eS Se BE SS = a =Na= Nees 
= ae ie f=@=9 — = ON 
foie oP -— ote a | 
bz c a ~ 
"A-’a-ha-a-ha - ha ’e - he - lo-we We - so- lo 
a re Fe sito iz ==) : 
—HeR—s —s— t i =f 
pp: *4-#- = 2 FEES EE Lele B= = Z 7 v=i= 
we-se-lo se-lo  se-lo se-lo we-’a Me -’e ye-e-he 
C- D 
cre ant al EC Yom 
zeytg-° ee ff? vee 2 
ere fae eS 
Zz bz d 
ye-he - _ he ‘A-’a-ha-a-ha - - ha ’O - wi - 
: a 4 x 
2 h5—h—k hee Neo TN SS s= 
Sa a et a oe Ha ae re 
Vater ie:. ie — 


t'a-i-n@-le-’e-pa Ta-so-’él- hu tca-men-no S@ 


436 PICURIS CHILDREN’S STORIES (ETH, ANN. 43 


NO. 19 


ee oe by Helen H. Roberte. 


We - se - lo we-se-lo se-lo se- lo se-lo we-’a 
By: ( 
5 ee ae 
Ee SSS SS SS SSS 
b Z b2 
Me - ’e ye - he ye-he - - he i - 7a - ha - 
A 
NS ee Ngee Nee N=] 
Fee ae a ae SSP Se 
c a = 
a-ha - ha ’e - he - lo - we We -se - lo 
| a 5 
Se ee a E =J 
Cp pee eee ey ee ro = 
x y 
we-se -lo se- lo se- lo ee -lo we-’a Me - ’e 
= Soh pont 
se D= oe ES = SS : = bes = 4 
[a laerae Se Sa 
Zz 
ye - he ye-he - _ he AS a-ha - a-ha - ha 
D 
i oo = Ss | 
b-p4-2 2 ee e (qe ee = 
d e 


’O - wi- t’a-i-n@-te-’e-pa Ta-so-’él - hu tca-men-no sq 


ROBERTS] ANALYSIS OF SONGS 437 


NO. 20. SONG OF THE ELF IN THE FIRE 


b. J—76 Transcription by Helen H. Roberts. 
ay a TI a a | t 
2 ee ee ee ee ee l- = 
—— t eo. 
a x y 
We-se - lo we-se-lo se-lo se- lo se-lo we-’a 
B, 
r=" = . == ~S, = fk 
zu == Se eaat otz zt So 
b 
Me - ’e ye - he onthe - he ee a- ha-a-a— 
oS ptt 
7a aS Se 
c x 
ha ’e - he - lo - we We- se - lo we -se-lo se- 
B’ 
SSS — = ——t a =: 
Sy SSS Sse 
D === SS = @ —— = i= 
y b’ 
lo se - lo se-lo we-’a Me - ’e ye - he 
C- D 
i ra =a == 4 
= a ee ae a a 
bz d 
ye-he - 7A - - - ha ’O - wi - 


Pie =e — =e lee 


tla-i-ng- lo-’e-pa ne wi-tun-na ta-so-ta-ki-an - ng. 


438 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


NO. 21. SONG OF THE TWO DOVE MAIDEN SISTERS WHO BECAME STARS 


6. — ues Pasa Oe by Helen H. Roberts. 
aa -a - ee sa - a -ng-ta - o Ku-a #5 so - ies 


to - tsg ’“A- i-wi-ki-i-wa-p’a Piet me - hg - me - 


aa iia 
Bierce erate eres 2 
ha@- me Kan-so-ts’a-’o - tel u. Ku - a - k’a-s0- 


phi - ng - ta - ts’¢ K’u -a- k’a- sa - phi - ng - 
=> 
2S A SSS S5— == == 
o Cad = 


Te ea p’a -lo- ha - me - 


ea SSS] 


ha - me- ha-me Kgn - so-ts’a-’o - tel - - hu 


ROBERTS] ANALYSIS OF SONGS 439 


NO. 22. SONG OF THE WIZARDS AS KOYOW[X9EAPAN ENTERS THEIR 


ESTUFA 
A 
b. ¢. = 200 ptio aaa H. Roberts. 
fees ee ee es Ze Sa: 
= eee 8 
1 2 3 
He -nai-’a- ne-na@ - @ ’a-ne - ng he - nai - ’a 
B 
ef as == Sse ° aes 
=e RE 
4 
ne-’e -ng@ He-nai-’a - ne - ng ie Sera 
Cc 


ORI ee RS Ise eS] 


ne -’e-n@ Hoe - ne-na he - nai ‘a ne -’e-n@ 
INR ~ ww AS A 
ae @_. 92 
248 2 = be e 
SS Se eS 
v 
i 2 
Sos ee ae, Caen 8 NC Hs - nai - 


EEE Ee Sie ee 


‘a ce ne- a - n@ He - nai -’a -ne = nq he - nai ‘a - 


pa =e a SRS 


ne -’e- ng Hee na - ne-ng ‘ - nai Q@ - ne-’e-ng. 


440 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


. 23 


See nm by Helen H. Roberts. 


Sima pa =a 5 a AS Te ie 


3 
Hee nai -’a - ne eee - - ne ng he - nai 


aS eiasa tee | = 


a it) 


ne - ’e - ne He-nai-’a- ne - nq fe - nai 
poor eieirerert SSE Sea 
ne - ’e-ng@ Bh na - ne-n@ i nai ‘a - ne- ’e-ng 


Ebae ront ; = = 5 fie. a3 aS 
1 2 3 
hes =n Ole Ce 


He-nai--a -ne-ng -q@ ’a-ne° - ng 


4 B Pe PR ay 
Se a oe me 
ne - ’e “Res He - nai-’a - ne - nai ‘a 
es TERR z A : fe = 
ne - ’e-nq@ nae na - ne-ng i. =Ndly |g) nese na. 


NO. 24. CRYING SONG OF THE GRANDMOTHER AS SHE SEEKS KOYOW- 
IXDEAPAN 


n by Helen H. Rober 
b. de : A 
eee, ae ce >t mere peo arate 4-9 = = 
Ko-yo-wi - xe-la - pan Ko-yo-wi - xe-la - 


i ie See ee 


pan ’Ai- wi-ng-ke ha-yu-wi me- hu me - hu. 


ROBERTS] ANALYSIS OF SONGS 441 


NO. 25 
A 
C. o =! A Transcription by Helen H. Roberta. 
pe ——P se H[3-2 {ee a= s 
ease aa ——= 
Ko-yo-wi - xo-la - pan Ko-yo-wi - xo-la~ - 
By 
SS SS 
pan *Ai-wi-no -ke ha-yu-wi me- hu me - hu. 
NO. 26 
d. P| — 104 Transcription by Helen H. Roberts 
53-4 # =—S=S iE = 
pee 5 Saris == aa 
Ko-yo-wi - xo-la - - pan Ko-yo- wi - xo-la - 
B = « 
= = 5 fn i 
Pa —— = — =| 
pan *Ai - wi- ng-ke ha-yu-wi me - hu me - hu. 


NO. 27. SONG OF THE WIZARDS AS THEY MAKE KOYOWIX9LAPAN AN 
OLD WOMAN 


A 
b. d= = about 200 Transcription by Helen H. Roberts. 
Wid? Aw 
H ae sees == —- o 07 = Nees 
vals fF FS 7 5 60 a Sg a et eee 
Mi- ma-t’a-la - pi- a- po t’a-la-pi-a-po he - nai-’a-ne-’e-ng 
B Cc A iA, 
Ta ee a re Neher 
oes S25 5 os opr a = [fo e ae | 
Mi - ma-t’a -la - pi- a- po he - nai-’a-ne -’e-n@ Ha - na-ne-ng he - 
A 
—+——* NN be—e—"——P-» ee 
eee ee ee 
x? a as x = - yy 1: aa 
nai-’a-ne-’e-nq@ Mi-ma-t'a-la- pi- a-po t’a-la-pi-a- po he- 
B 
A) Ness lesen == —@ 2 3 IS 
4 e a 
i —— — a | 
va va —¥ - 
nai - ’a -ne - ’e- ng Mi - ma-t’a - la - pi - a- po he - 
Cc . a Ne 
aaa ane New| scene] Nias Nie ge es Nee ee NN 
22 == SS =| 1 ee as ==3[| 
— Ke} 8 a 
nai -’a-re-’e-n@ Ha-na-ne-ng he - na@i-’a-ne- ’e-ng. 


1, On the repeat the d is true. 


19078°—28 29 


442 PICURIS CHILDREN’S STORIES [BTH. ANN. 43 


NO. 28 
A 
Cc. 2 — about 200 Transcription by Helen H. Roberts. 
pa Se ees 2 
a3 = -be—» —— 
eS —— SS 
geese t'a - la - pi - a - po he*- 
10 oh — : 
2 — ae = 


Mi- ma-t’a - la- pi- a- po _ he - 


a =P |P0 == 


nai-’a-ne -’e-ng@ Ha-na-ne-ng@ he - nai-’a-ne - e’-ng. 
ay ye 2k 
ae jy? the —o 1-7 Pe 
ee aa 
ase pa gu aac hime heim he - 
Sales = —§ 
f i —— ° —— 
[PRS (SS i= ; 
nai - ’a- ne - ’e- n@ Mi -ma-t’a-la-pi- a-po he - 
= he —e— oe Ge ole o BZ a= Sa 
ee eee eee a | 
nai - ’a-ne-’e-ng@ Ha-na-ne-ng he - nai-’a-ne -’e-ng. 


NO. 29. THE JACKRABBIT’S GRINDING SONG 


A 
b. d= Transcription by Helen H. Roberts. 
= ——— a 
r 4 eo #2 
Ere ye 2S S22 ee eee 
Ka - to -h-a-’a- tan - pho-wan-pho-wan piu- ’o - ne 
N N 
= a = — an 
2- o— 9-0 — “33 -He o - oe 6» 
EzLe=ee SS 
D 7 v 
a 
to - -a-to-li-a - te - ya-he - he K’a - to- li- a -’a - tan- 
a 8 A x 


= a) + ooo 0 eo 3h. = 
ee Lae: 23 ieee 


pho-wan-pho-wan piu-’o-ne to-li-a-to-li-a - te - ya-he - he. 


ROBERTS] ANALYSIS OF SONGS 443 


NO. 30 
A 
c the 76 Transcription by Helen H. Roberts. 
FE PP, ? , , , , , , , 
ord = ro Tasty 
i428 a ae er e— 13 soe ® o 
aaa ae == 
a —oeee ee 
Ka -to-li-a-’qa-tan - pho-wan-pho-wan piu - ’o - ne 


to-h-a-to-li-a - te 
"4 Ze. - PP 
sel | 
BiSaae eee 
= a 
pho-wan-pho-wan piu-’o-ne to-li-a-to-li-a - te- ya-he-he. 
NO. 31. THE BLUEJAY’S GRINDING SONG 
A 
bd. je= Transcription by Helen H. Roberts. 
2 La? 
Sh aah S oy a oe a 
73,0 = =a 2 See tT +} ani 
eae So ee 0 ee 
b 
Tee -ts’e-xe-mo - tce-’o- ae ieee so tau-ta - u-wi - le - ke- 


pag Sap srieeas =e = 


tce - ’o- xe - y- mo -ts’i-au-ts’i-au Tee -ts’e-xe-mo - tce-’0-xe-u-xe- U 


eee eae eee eee 


aa yy 


tau -ta -u - wi - le - ke-tce-’o - xe- U-mo - ts’i-au - ts’i-au. 


444 PICURIS CHILDREN’S STORIES [ETH. ANN. 43 


NO. 32 

Tes Transcription by Helen H. Roberts. 

— 63 - 

re Saas eres SS —— 
ee 4 saibag ———— pale = 6 set 
— iw el a 
b 

Tee - ts’e-xe-mg - tce-’o0-xe -y- xe- YU tau-ta - u-wi- le - ke - 


Q Q A’ la 
paca NS =a e-° 
SaaS a ae == 


a 
tee-’o-xe-y-mo-ts’i-au-ts’i-au Tce-ts’e-xe-mo - tce-’o-xe- u-xe-U 


- N S 
OrFy6 N e oS = 
SSS ae ee eee 


tau - tau-wi - le - ke- tce- ’o- xe - y - mo-ts’i-au - ts’i-au. 


xT 


NO. 33 
\A Transcription by Helen H. Roberts. 
d. 4, pe _ 
all Give 
2ey6 ed o_o Sat ‘=e | 
ae: Iebpee Cse ee 
a 
Tce-ts'e-xe-mo - tce-’o-xe - U-xe- U tau-ta-u- wi-le-ke- 
os 
9 Ss a 
Hye} so Nas{o—7® : a 
a ———— oe a 
a’ 
tee -’o-xe - y- mo-ts’i-au-ts’i-au Tee-ts’e-xe-mo - tee -’0- xe - u-xe- YU 
7H e -— aS = 
Pe ge atte P| 
HS S 4 iy @ Z a @ = 
tau - tau-wi-le - ke-tce - ’o - xe - y- mo-ts'l-au - ts’i- au. 
NO. 34 
A 
e Ors 63 ee in Transcription by Helen H. Roberts. 
ee eee & ra = 
a2 =: Lae eee 
a Peralta ei o ® ® | 
east 2S ee 
Tce-ts’e-xe-mg - tce-’o-xe- U-xe- U tau-ta -u -wi - le - ke - 
ING 
pet |g Sn Ra: = : = “10° =~ 


tce -’o - ise ee ALG ee oe Tee- ts’e-xe-mg - tce-’o-xe - U - 


A 2 aN —N a i 
Sees os Sea 


-wi-le-ke - tce-’o-xe- y-mo-ts’i-au - ts’-au. 


ROBERTS] ANALYSIS OF SONGS 445 


Seales of the Songs 
Group I 
Sere Se He. push oe ie oak 
SS SEE 
bt te 
92 sii 32 849k 35 
iv 2 a 
. ae he 22 & 7 wf wt 
phe = ; 
= |S tt ae 
3 92 bb 9 qa ok yo 
ee 
: bt = = 
Ba 213 2% & + 


= === 
: SS | 
c nti. G 4 rm 
HH PP a | 
b te 
b 16 5 10 
———— ee 
. 
b 4 6b 4 145 
———— 
b e 
GroupI 
, 6 re es 2 2 44s Siu 
_———— s Sega 
g b F te 
1 4 on q io 113 4 34 1 
21 == 
ee | 
> te a 
7) jel el re 1s 55 240 63 
28 > = = 
=== PT Tr : 


— — ; : 
A sae 
= = = ; 


te 


1'This note was written enharmonically as a> for uniformity with the other scales, although as a strict 
transposition of No. 8 it should be 92. 


446 PICURIS CHILDREN’S STORIES 


(ETH. ANN. 43 


3 24 “4 © % 21 
4 26 2S 594 wo ; 
—— SS SS SSS 
Group IL : 
ost 42 4 1% a wm 5 
2 
=a ———— == a 
rs 1a ky 1% 1% am of 
i pan 
b t e 
eo ks ra at 20 uk 2 2h, % 
= a = —— : 
b t f rs 
as 1 ok ak hoop aioe nos 
ti 
2 13 4 3 ie Baw 
to 
ee ee 
93 4 4b 7) FSS ey Yee 2 
——— 
2 1 13)672 4 17 (3 4 3h 
22 
CO he We} FN 4 i 2 ene en nH 
a o 
p 26) SS 
Shqip zieesrs 20 26 
= ee 
GroupIZ F 
q thoes 1 4 ok 5 
ip = 3 =! 
= —=T- t fe 
a Tk, Span sh 2 rt 
— — —— 
q aa pS) eres 32 
16 = 
—— = SS ae se 


ROBERTS] ANALYSIS OF SONGS 447 


q if 8 4 3 
SSS po 
i ok 1% st i Hi 
— s 
SS SS ——— 
Group 
13 4% 2 
—= 2 : 
wh th Yu 5 1 
29 
(— == : 


a ee 
SS 


3 6 uw 
_———— | 
: e 


te 


~s 


f 
tule 
t 
i 
> 
"a ‘ 


7 


IROQUOIAN COSMOLOGY 


SECOND PART 
WITH INTRODUCTION AND NOTES 


BY 


J. N. B. HEWITT 


= 


YOOIOMEOD” ZALOUGOME — 
THA GOA 

24TOY GVA YoOrrowdorrvl Wriw 

va , 


PTI LE 


CONTENTS 


Introduction__--._-------=- 
My Gs See op eee eee at em a ne nee ame eee. Em 
The myth of the Earth-grasper-_---.------------ Spee sos ee sss lessse 
INotesttio: ino quoiank Cosmolopysesss =a) see oe eee ee 
Onondaga text and interlinear translation________________--_--------- 
Me hod yaat kay ew Co eee ieee oe ee ee ee er So oee eee 


Page 
453 
464 
470 
608 
612 
792 
821 


2T VAT FO 


ee 


hab ye | yee oo hatin 
bon ; net eet 5 a so - nt esos nye 
ove a a ae, ee rogue odt te fia aT 
RGA -nle aide da wesde eae Je eee csolonma? ain pot mia 

ore : Pee _.. Etec i mannliotal Seaham 
Day are ea Soe —— vera Bald Petey ed 
1h oo ees ; c—-enenvh seek eden: Sneak pee _. ObaL 

ii} i 


nhs 


TROQUOIAN COSMOLOGY 
SECOND PART 


WITH INTRODUCTION AND NOTES2 
By J. N. B. Hewirtr 


INTRODUCTION 


The accompanying text was recorded in 1900, on the Grand River 
Reservation of the Six Nations of the Iroquois, from the dictation of 
the Seneca Federal chief, John Arthur Gibson, who was in addition 
a priest of the religion of his ancestors. At the time the record 
was made he had been completely blind for 26 years. The text was 
recorded partly by hand and partly by the typewriter. It is one of 
the longest known texts dealing with the myths of the genesis, the 
cosmic metamorphoses, of primitive Iroquois thinking. Naturally 
there are varying versions of the several incidents related in the text; 
but in the main events of the myth the several variants agree. The 
subject matter of the text is the phenomena of the environment of 
the ancestors of the Iroquois. It is not strange after contact with 
European explorers and missionaries for over 300 years that the 
text would have some foreign elements; but these are readily de- 
tected because of the difference in the psychologic premises of the 
Amerindian and the European peoples. It is due the memory of 
Mr. Gibson to say that his viewpoint was dominantly that of his 
ancestors. 

At the close of the Revolutionary War in America the tribes of the 
Iroquois which had espoused the cause of Great Britain removed to 
lands assigned them by the Crown of Great Britain in the Province 
of Ontario. With the exception of the Mohawk tribe, all the other 
tribes were divided into at least two parts, and one of these parts of 
each several tribe remained within the State of New York. Natu- 
rally such a disruption of tribal and social organizations led to a 
period of confusion. Many of the leaders, both in civil and military 
affairs, had lost their lives in that war. The chiefs of the portion of 
the Onondaga tribe which removed to Canada were the first to take 
measures for establishing the Federal and other tribal organizations 
among their people who had taken up their residence in the Dominion 
of Canada. One of these, who was a very old man when Mr. Gib- 
son was first installed as a Federal chief, noted that Mr. Gibson 


* The first part was published in the Twenty-first Annual Report of the Bureau of American 
Ethnology. * 


453 


454 TROQUOIAN COSMOLOGY (ETH. ANN. 43 


was seriously interested in knowing the customs, traditions, and 
religion of his ancestors, and so he decided to go out of his way in 
instructing young Mr. Gibson. When this old man realized that 
life was drawing to a close he requested his faithful pupil, Mr. Gibson, 
to succeed him as the leader and teacher of his people in their social, 
political, and religious activities in the Onondaga Council House 
where he officiated. This Mr. Gibson agreed to do, an agreement 
resulting in making Mr. Gibson, a Seneca, virtually an Onondaga 
chief and priest at all times except in Federal councils. 

The fact that at the time of his death Mr. Gibson was by far the 
best-posted man living in all that related to Iroquoian mythology, 
civil institutions, and the rituals of their Condoling Council, shows 
how well he had been instructed by his departed patron. This wide 
knowledge of the customs, institutions, and religion of his ancestors 
made Mr. Gibson a valuable assistant counselor of the Canadian 
Department of Indian Affairs. This department very frequently 
called upon Mr. Gibson to settle disputes between members not only 
of his own tribe but between those also of other tribes, in which he was 
very successful. His ideas of right and wrong were derived largely 
from the teachings of his ancestors. He had a living and profound 
reverence for the merciful care of his Creator.’ The Iroquois have 
seven great annual festivals which are fundamentally assemblies for 
thanksgiving. So it was not strange to hear Mr. Gibson, after more 
than 26 years of total blindness, not only at mealtime but at other 
times, thank his God for the bounties he enjoyed and for the beautiful 
sunshine and beauties of nature, which he had not seen for all those 
years. 

The Onondaga were an important tribe of the League of the Iro- 
quois, and when first known they dwelt on the mountain, lake, and 
creek bearing their name, in the present State of New York, and their 
territory extended northward to Lake Ontario and southward perhaps 
to the waters of the Susquehanna River. On the east their lands 
abutted on those of the Oneida, and on the west those of the Cayuga 
and Seneca. 

Their principal village, which was also the capital of the Confedera- 
tion, was called Onondaga, and later Onondaga Castle. This village 
was situated on Indian Hill, in the present town of Pompey, Onondaga 
County, N. Y., and in 1677 it contained more than 140 long lodges or 
long houses of the well-known type peculiar to the Iroquois. This 
village was situated here from before 1654 to 1681. Later it was 
removed to Butternut Creek, where the palisaded fort was burned in 
1696. In 1720 it was again removed to Onondaga Creek, and the 
present reservation of the portion of that tribe living in Onondaga is 


in that valley, being a few miles south of Onondaga Lake. 
rm : mee 


See note on p. 608. 


HEWITT] INTRODUCTION 455 


It is learned from the writings of Champlain that in 1622 the 
Montagnais, the Etchemin, and the Hurons had been engaged for a 
long period of time in an effort to establish peace between themselves 
and the five tribes of the Iroquois, and that previously to that time 
there had always been some serious obstacle to the consummation 
of such an agreement on account of the fixed distrust which each 
side had of the good faith of the other. They importuned Champlain 
himself to aid them in establishing a firm and durable peace, and they 
insistently begged him to give them his advice on this matter, which 
they promised faithfully to follow. Champlain was assured by them 
that they were then exhausted and weary of the wars which they had 
waged against each other for more than 50 years, and that on account 
of their strong desire for revenge for the murder of their kin and 
friends their ancestors had never previously thought of establishing 
peace. This last statement, it may be, fixes approximately the epoch 
of that historic feud mentioned in the Jesuit Relation for 1660 (Chap, 
11) and by Perrot, in which the five Iroquois tribes on one side, 
and the Huron and Algonquian tribes on the Ottawa and St. Lawrence 
Rivers on the other, were inveterate enemies, although this period 
of strife may have been but a renewal and a widening of a still earlier 
quarrel. 

Cartier learned from the two Iroquoian tribes and their allies 
dwelling on the St. Lawrence in 1535 that they had been continually 
tormented by enemies dwelling to the southward, called Toudamani, 
etce., probably identical with the Tsonnontouan or the Seneca, a 
name then meaning ‘“‘upper Iroquois,’ who continually waged war 
on them. 

The Onondaga sent in September, 1655, a delegation of 18 persons 
to Quebec for the purpose of conferring with Governor de Lauson 
and with the Algonkin and the Hurons. At this conference the 
Onondaga spokesman employed 24 wampum belts in his address. 
The first 8 were delivered to the Hurons and the Algonkin, whose 
leading chiefs were there, as presents; each wampum belt had its own 
particular name on such an occasion. The Onondaga delegates 
professed to speak for the “four upper Iroquois nations,” namely, 
the Seneca, the Cayuga, the Oneida, and the Onondaga, thus leaving 
only the Mohawk, the “lower Iroquois,” out of this peace conference; 
nevertheless the Onondaga speaker promised to urge the Mohawk 
to change their attitude and to join in the establishment of peace. 
The Onondaga also asked for priests to dwell among them and for 
French soldiers to aid them in their war against the Erie. The 
Onondaga in May, 1657, nearly 10 years after the expulsion of the 
Hurons from their motherland, sought by the giving of numerous 
presents and by covert threats of war to induce the Hurons, who 
had fled to the vicinity of Quebec, to remove from their country and 


456 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


to form with the Onondaga a single people. The Mohawk and the 
Seneca were also interested in this affair on their own account. 
Finally these Hurons were virtually forced to acquiesce in these per- 
sistent demands of the Iroquois tribes. 

The Onondaga in 1686 were at war with the Cherermons (Shawnee?). 
But in 1688 French influence was very strong among the Onondaga, 
and the Onondaga were regarded as the chief among the Iroquois 
tribes. The Onondaga, with the Mohawk, the Oneida. the Cayuga, 
and the Seneca, in 1682 entered into a treaty of peace with the com- 
missioners from the Colony of Maryland, who contracted not only 
for the white settlers but also for the Piscataway Indians. 

Early in 1647 a troop of Huron warriors defeated a band of Onon- 
daga which was approaching the Huron country, the Onondaga chief 
being killed and a number of the warriors taken prisoners. Annen- 
raes, a man of character and authority among the Onondaga, was 
among the latter. He learned in the following spring that those 
Hurons who had been disappointed because he had not been burned 
at the stake intended to kill him. To some of his Huron friends he 
related what he had heard, and that he had resolved to escape to his 
own country. The leading Huron chiefs, all their council having 
heard of his resolution and of the reason for making it, concluded to 
aid him in his resolve, trusting that he would render them some 
valuable service in return. So, giving him some valuable presents 
and sufficient provisions, they sent him off secretly by night. Hav- 
ing crossed Lake Ontario, he unexpectedly came upon 300 Onondaga 
who were engaged in making canoes to cross the lake in order to 
revenge his death, as they believed that he had been killed by the 
Hurons, and who awaited the arrival of 800 Seneca and Cayuga 
reenforcements. These countrymen regarded Annenraes as one 
arisen from the dead. With great astuteness he succeeded in per- 
suading the 300 Onondaga to give up all thought of war for that of 
peace, whereupon these Onondaga, without awaiting longer the 
expected reenforcements, returned to Onondaga, where a tribal 
council was held. After due deliberation it was their resolve to 
send an embassy with suitable presents to the Hurons for the purpose 
of undertaking negotiations for peace. 

One of the chiefs of this embassy, and its spokesman, was by birth 
a Huron, named Soidnes, who after his adoption among the Iroquois 
had become so naturalized that it was said of him that ‘‘ No Iroquois 
had done more massacres in these (Huron) countries, nor blows 
more wicked than he.’? Now Annenraes was accompanied by three 
adopted Hurons who had not long been captives at Onondaga. The 
embassy, having arrived at St. Ignace July 9, 1647, found the Hurons 
divided as to the expediency of accepting the Onondaga proposals, 
and so their tribe, the Hurons, justly fearing the duplicity of the 


gEWITT] INTRODUCTION 457 


enemy, even though bearing presents, hesitated to open negotiations. 
But the Rock tribe and many other villages desired the conclusion of 
peace in the hope that thereby a number of their kin, then captive at 
Onondaga, would be returned to them. So, after many councils and 
conferences, it was found expedient by the Hurons to send an 
embassy to Onondaga in order the better to conclude this matter. 
For presents the Hurons took valuable furs, while the Onondaga 
Iroquois used belts of wampum. The Huron embassy was well 
received at Onondaga, at which place a month was spent in holding 
councils. Finally the Onondaga resolved to send back a second 
embassy, headed by Skanawati (Scandaouati), a Federal chieftain 60 
years of age, who was to be accompanied by 2 other Onondaga and 
by 15 Huron captives. One of the Huron embassy remained as a hos- 
tage at Onondaga. This embassy was 30 days on the way, although 
it was in fact only 10 days’ journey. Jean Baptiste, the returning 
Huron delegate, brought back seven wampum belts of the largest 
kind, each composed of 3,000 to 4,000 beads. By these belts the 
Onondaga sought to confirm the peace, assuring the Hurons that they 
could hope for the delivery of at least 100 more of their captive kin. 

The Onondaga sought this peace not only because the Hurons had 
spared the life of Annenraes, but also to thwart the Mohawk in their 
attempts to dominate policies of the League and to hold in check the 
Mohawk, who had become insolent from their victories and so were 
overbearing even to their allies, and who might become too much so 
should the Hurons fail at this time to unite all their forces against 
them, and further because of fear of the active power of the Conestoga. 
The Cayuga and the Oneida showed deep interest in this Onondaga 
project of peace, but on the other hand the Seneca would not listen 
to it, and the Mohawk were still more adverse to it, as they were 
envious of what had been accomplished by the Onondaga. So, at 
the end of the winter of 1647-48 the Seneca and the Mohawk sent 
strong forces to assail the Huron village of St. Ignace. 

The character of some of the chief men and statesmen of the 
Onondaga appears in the following incident: Early in 1648 the 
Hurons resolved to send another embassy to Onondaga. This 
embassy consisted of six men, accompanied by one of the three 
Onondaga ambassadors then officially in their country, the other two, 
including Skanawati, the head of the Onondaga embassy, and the 
firekeeper of the Federal council, remaining as hostages. The new 
Huron embassy was unfortunate, for its members were captured 
and killed by a force of more than 100 Mohawk and Seneca who had 
lurked about the borders of the Huron country. The Onondaga 
accompanying this embassy was spared, and the two Hurons suc- 
ceeded in escaping. When this distressing information reached the 
ears of Skanawati early in April, this proud Onondaga ambassador, 

19078°—28 30 


458 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


who had remained with the Hurons as a hostage, suddenly disap- 
peared. Naturally the Hurons suspected that he had stealthily 
fled away, but a few days after his disappearance his corpse was dis- 
covered in the forest lying on a bed of fir branches, where he had, 
from chagrin, taken his own life by cutting his throat. In order to 
exonerate themselves the Hurons notified his companion, who ex- 
plained that the cause of Skanawati’s despair was the shame he felt 
at the contempt for the sacredness of his person shown by the Seneca 
and the Mohawk in going to the Huron country and slaughtering 
the Huron people while his own life was in pledge for the keeping of 
the faith of his people. Of such men was the great Federal Council 
of the Iroquois composed. 

The Onondaga and the Cayuga and the Oneida had good reason 
for fearing the Conestoga, for the Jesuit Relation for 1647-48 relates 
that in a single village of the latter people there were at that date 
1,300 men capable of bearing arms, indicating a population of more 
than 4,500 for this village alone. Through two trusted messengers 
the Conestoga chiefs at that time informed the Hurons that if they 
failed in ability to defend themselves they should send them word by 
an embassy. The Huron Federal Council greedily seized this 
opportunity of obtaining aid by sending on this mission four Christian 
Indians and fourso-called “‘infidels,’’ headed by one Charles Ondaaion- 
diont. This mission reached Conestoga early in June, 1647. This 
Huron delegation conveyed to their Conestoga friends the gloomy 
information that they themselves had come from a land of ghosts 
(souls), where war and the fear of their enemies had spread destruc- 
tion everywhere, where the fields were covered with blood and the 
lodges were filled with corpses, and that they themselves had re- 
maining only enough life to enable them to come imploring their 
friends to save their country, which was rapidly drawing toward its 
end. This moving and laconic address moved the Conestoga to send 
an embassy to urge upon the Iroquois the advantage of making a 
lasting peace with their Huron enemies. Jean Baptiste, a Huron 
ambassador mentioned above, being at Onondaga at the end of the 
summer, learned that this embassy of the Conestoga had reached the 
Iroquois country, for he had even seen some of the Conestoga presents. 
The object of the Conestoga was to establish a firm peace between 
the Hurons on the one hand and the Onondaga, the Oneida, the 
Cayuga, and, if possible, the Seneca, on the other, and to renew the 
war against the Mohawk, should they still refuse to become parties 
to it. It thus appears that the Conestoga did not fear the Mohawk. 
It is learned from the Jesuit Relation for 1660 that about the year 
1600 the Algonquian tribes had greatly humbled the Mohawk, and 
that after the Mohawk had regained somewhat their former standing 
the Conestoga, in a war lasting more than 10 years, had very nearly 


HEWITT] INTRODUCTION 459 


exterminated the Mohawk, who since, however, had partially re- 
covered from that defeat. 

The Onondaga dwelling on the Grand River Grant (reservation), 
Ontario, Canada, have nine clans, namely: The Wolf, the Snapping 
Turtle, the Bear, the Deer, the Eel, the Beaver, the Sharp-shinned 
Hawk (erroneously Ball), the Plover (Snipe), and the Pigeon Hawk 
clans. The Wolf, the Beaver, the Plover, the Sharp-shinned Hawk, 
the Pigeon Hawk, and the Snapping Turtle clans have each only 
one Federal chiefship; the Beaver and the Eel clans have each two 
Federal chiefships; while the Deer clan has three. The reason for 
this marked difference in the quotas of Federal chiefships belonging to 
the several clans is not definitely known, but it may be due to the 
adoption of alien groups of persons who already possessed chiefship 
titles. 

In Federal, ceremonial, and social assemblies the Onondaga, by 
right of membership therein, take their places with the tribal phratry 
of the “‘Three Brothers,” of which the Mohawk and the Seneca are 
the two other members; but in the Federal Council, in which sit the 
Federal representatives of all the five (latterly six) Iroquois tribes, 
the Onondaga tribe itself constitutes, in function at least, a tribal 
phratry, while the Mohawk and the Seneca together form a second, 
and the Oneida and the Cayuga originally, and the Tuscarora 
latterly, a third tribal phratry. 

The Federal Council is organized on the basis of these three tribal 
phratries. Functions of the Onondaga phratry in the Federal Council 
are in many respects similar to those of a judge holding court with 
a jury. These three phratries in session in council occupy fixed or 
prescribed positions with relation to an actual or symbolic council 
fire. On one side of this fire are seated the Federal representatives 
of the phartries of the Three Brothers. On the opposite side are 
seated the phratry of the Younger Brothers. 

A question coming before the Federal Council is discussed first 
by the phratry of the ‘‘Three Brothers,’’ namely, first by the 
Mohawk by themselves and then by the Seneca by themselves; 
then the matter is returned to the Mohawk, who then refer it across 
the actual or symbolic fire to the Oneida, who in turn discuss it by 
themselves and then refer it to the Cayuga, who discuss it by them- 
selves, and latterly, to the Tuscarora, who discuss it by themselves, 
and who then refer the matter back to the speaker of the Oneida, 
who refers it back across the fire to the Mohawk speaker, who refers 
it in turn to the Onondaga phratry for confirmation or rejection, or, 
in case of error, returns it for correction to the Mohawk speaker for 
resubmission for correction. The confirmation of a common opinion 
or of one among two or more different opinions submitted by the 
discussing phratries by the Onondaga makes that the decree of the 


460 IROQUOIAN COSMOLOGY [BTH. ANN. 43 


Council. In refusing to confirm an opinion the Onondaga must show 
that it is in conflict with established custom or with public policy; 
when two or more conflicting opinions are rejected by the Onondaga 
they may suggest to the two phratries a course by which they may 
be able to reach a common opinion; but the Onondaga may confirm 
either of two differing opinions submitted to them. Each Federal 
chief has the right to discuss and argue the question before the 
Council, either for or against its adoption by the Council, in a speech 
or speeches addressed to the entire body of counsellors and to the 
public. 

With the exception of two important bodies or kindreds of the 
Seneca, the Onondaga were the last of the five tribes originally 
forming the League of the Iroquois to accept fully the principles of 
the universal peace proposed by Dekanawida and Hiawatha. 

The site of the former chief town of the Onondaga, with the name 
Onondaga, was shifted at different times from place to place in central 
New York. Within its limits formerly lay the unquenched brands 
of the Great Council Fire of the League of the Iroquois. During the 
war of the American Revolution General Washington found it neces- 
sary to send a punitive army under General Sullivan to chastise the 
Iroquois tribes for their cruel and bloody work in pursuance of their 
close alliance with Great Britain. The chastisement was so ruthless, 
and so thoroughly demonstrated by the total destruction of more than 
40 Iroquois villages and the growing crops surrounding them, that 
the integrity of the League was disrupted and the scattered remnants ° 
forced to seek shelter in Canada and elsewhere under the protection 
of the British Government. Finally, on the Grand River in Ontario, 
Canada, the brands of the Great Council Fire of the League were 
rekindled by the allied portions of all the tribes of the Six Nations; 
and here that fire is still? burning. The portions of the tribes which 
elected to remain in New York relighted a fire at Onondaga and sought 
to reestablish the ancient form of their government there in order to 
formulate united action on questions affecting their common interests; 
but this attempt was only partly successful, since the seat of govern- 
ment had forever departed. The establishment at Onondaga of the 
seat of Federal power by the founders of the League of the Iroquois 
made Onondaga not only one of the most important and widely 
known towns of the Iroquois tribes but also of North America north 
of Mexico. At the zenith of the power of the Iroquois it was the 
capital of a government whose dominion extended from the Hudson 
River on the east to the Falls of the Ohio and Lake Michigan on 
the west, and from the Ottawa River and Lake Simcoe on the north 
to the Potomac River on the south and the Ohio on the southwest. 


See note on p. 608. 


HEWITT] INTRODUCTION 461 


Around the Great Council Fire of the League of the Iroquois at 
Onondaga, with punctilious observance of the parliamentary pro- 
prieties recognized in Indian diplomacy and statecraft, and with a 
decorum that would add grace to many legislative assemblies of the 
white man, the Federal senators of the Iroquois tribes devised plans, 
formulated policies, and defined principles of government and political 
action which not only strengthened their state and promoted their 
common welfare but also deeply affected the contemporary history 
of the whites in North America. To this body of half-clad Federal 
chieftains were repeatedly made overtures of peace and friendship 
by two of the most powerful kingdoms of Europe, whose statesmen 
often awaited with apprehension the decision of this senate of North 
American savages. 

The sites of the village of Onondaga with their approximate dates 
are thus identified by Clark, Beauchamp, and others, and listed by 
Beauchamp in the notes to his map (Jes. Rel., Thwaites ed., Lr, 294, 
1899): In 1600 the site was probably about 2 miles west of Cazenovia 
and east of West Limestone Creek, Madison County, N. Y. Two 
sites of towns are accredited to 1620, the one about 24% miles south- 
west and the other 1 mile south of Delphi, Onondaga County, N. Y. 
The site of 1630 was nearly 2 miles northwest of Delphi; that of 1640 
was about 1 mile south of Pompey Center, Onondaga County, on 
the east bank of West Limestone Creek; that of 1655, in which was 
established the mission of St. Jean Baptiste, was about 2 miles south 
of the present Manlius, in the same county, on what is called Indian 
Hill; the Jesuit Relation for 1658 states that this town was large and 
was called ‘““Onnontaghe ... because it was on a mountain.” 
This town, with its site, is probably the same as that visited by 
Greenhalgh in 1677 and described as large, unpalisaded, consisting 
of about 140 lodges, and situated on a very large hill, the bank on 
either side extending at least 2 miles, all cleared land and planted with 
corn. Greenhalgh learned that there was another village of 24 lodges 
situated 2 miles westward. He estimated the Onondaga warriors 
at about 350. The site of 1696 was 1 mile south of Jamesville, east 
of Butternut Creek, Onondaga County. Count Frontenac burned 
this town in 1696. The site of 1743 was east of the creek and north 
of the present reservation in Onondaga County, while that of 1756 
was west of the creek. The site of 1779 was that of one of the three 
towns plundered and burned in April by the troops of Col. Van 
Schaick; they were situated within 2 miles of one another and con- 
tained 30 to 50 lodges. 

The mission of Saincte Marie de Gannentaa was founded in 1655 
on the shore of Lake Onondaga, 12 miles north of the mission of St. 
Jean Baptiste; it was also called Saincte Marie du Lac de Gannentaa. 
To this mission village, which was abandoned in 1658, the Jesuits 


462 IROQUOIAN COSMOLOGY (ETH. ANN, 43 


brought five small cannon. For the use of this mission the French 
Governor Lauson, April 12, 1656, granted to the Jesuit Mathers “10 
leagues of space in every direction, to wit, 10 leagues of front and 10 
leagues in depth, and in the place where they shall choose to establish 
themselves in the country of the Upper Iroquois called Onondagero- 
nons, be it in the town or near the town of Onondage, or at Gan- 
nentae . . . the said place to the extent of 10 leagues square is to be 
possessed by the said reverend Jesuit Fathers, their successors and 
assigns, in freehold forever.”’ This grant was made evidently without 
the knowledge or the consent of the Onondaga and without any com- 
pensation or emolument to them, a course of procedure quite in con- 
trast with that of the Dutch and the English colonists in New York, 
but, on the other hand, in close accord with the policy of Governor 
Winthrop, of Massachusetts, tersely expressed in the formula that 
“Tf we leave them sufficient for their use we may lawfully take the 
rest, there being more than enough for them and us.”” This doctrine 
was embodied into law by the General Court of Massachusetts in 
1633, justifying its action by Biblical citations. 

From the Jesuit Relations it is learned that under the operation 
of the principle of conferring citizenship by adoption into some 
definite stream of kinship common to the Iroquois state, there were 
colonized at Onondaga in 1658 persons and families from at least 
seven different alien tribes. 

According to the same authority (Thwaites ed., uxv1, 203, 1900) 
the Jesuit missions to the Onondaga and the Seneca were abandoned 
in 1709, and in 1711 a French expedition built a blockhouse at 
Onondaga 241% feet long and 18 feet wide, which Peter Schuyler 
ordered destroyed along with other building material, as ‘‘there was 
other wood ready to build a chappell.””. (In N. Y. Doc. Col. Hist., 
V, 249, 1855.) Father Jean de Lamberville (Jes. Rel., Thwaites ed., 
Lxil, 1900) wrote of the Onondaga village of 1682 the following 
interesting facts: ‘I found on my arrival the Iroquois of this town 
occupied in transporting their corn, their effects, and their lodges to 
a situation 2 leagues from their former dwelling place, where they 
have been for 19 years. They made this change in order to have 
nearer to them the convenience of firewood and fields more fertile 
than those they abandoned.” This was probably the town visited 
by Greenhalgh in 1677. 

The League of the Iroquois had no chief magistrate or so-called 
head chief. Each tribal council was composed of both Federal and 
tribal chiefs, one of whom, usually a Federal chief, was the Fire- 
keeper, like a speaker of a modern assembly, among whose duties it 
was to open and close the sessions of the Council by an appropriate 
and largely prescribed address. There were in each tribal council 
chiefs whose office was not hereditary, but who through merit had 


HEWITT] INTRODUCTION 463 


been installed like other chiefs as chiefs of their tribe. At their 
death their office ceased. In every tribe there were able men who 
many times had as much if not more power than any member of the 
council. Sometimes these men have been called head chiefs of their 
respective tribes. After attaining this preeminence it was custom- 
ary to install them as merit chiefs. Another name for this class of 
chiefs was Pine-tree chiefs. In the original organization of the 
League Council the last chief in the Onondaga list, Skanawati, was 
made the Fire-keeper of the Federal Council. He was also given the 
office of Chief Warrior, which made him the civil head of the warlike 
activities of the League, and he alone of the 47 original Federal chiefs 
had served in a double capacity, first as a Federal chief, and second, 
virtually as a secretary of war. Hence it is said that his body was 
divided in twain. 

But at a later date two important groups of Seneca people were 
persuaded to join the League of the Iroquois. Each group was under 
the leadership of a very strong personality. These two men agreed 
to join the League with their peoples on condition that they together 
perform the functions of a modern secretary of state and secretary 
of war, respectively. This naturally stripped Skanawati of his posi- 
tion as Chief Warrior in the League. By the adhesion of these two 
chiefs the Federal Council then numbered 49, and this number was 
never changed, although the Tuscarora, the Nanticoke, the Tutelo, 
and the Delaware were later adopted into the League as separate 
tribes, and such of them as had chiefs were permitted to be repre- 
sented in the Federal Council by their tribal chiefs. 

The original constitution of the League recognized Federal women 
chiefs, who had an equal official standing with the men chiefs, and 
they had also the same right to attend the sessions of the Federal 
Council; but these women chiefs did not always exercise this right 
of attending the sessions of the Federal Council, but such kinship 
groups as had women chiefs also provided them with spokesmen or 
orators, who were the most noted speakers in their respective groups. 


MYTHS 


The myths of the Iroquoian peoples deal with three great mythic 
cosmic periods. A race of gigantic anthropic beings dwelt in the 
first—man-beings, let them be called—more ancient, and possessed 
of more potent orenda® than man, and though possessed with 
superior ability to perform the great elemental functions, character- 
izing differently the things represented by them, nevertheless 
they had the form, mien, and mind of man, their creator, for 
unconsciously man did create the gods, the great primal beings of 
cosmic time, the controllers or directors or impersonators of the 
objects and phenomena of nature, in his own image. To these man- 
beings, therefore, were unconsciously imputed the thought, manners, 
customs, habits, and social organization of man, their creator. 
Notwithstanding this fact, man regarded these beings as uncreated, 
eternal, and immortal; for by a curious paradox man, mistaking his 
own mental functions, his metaphors, for realities, explained his own 
existence, his wisdom, and his activities as the divine product of 
the creations of his own inchoate mind. The dwelling place of these 
first great primal beings, which was characterized by flora and fauna, 
respectively, identical with the plant and animal life appearing later 
on the earth, was conceived to have been on the upper surface of 
the visible sky, which was regarded as a solid plane. Here dwelt 
these first beings in peace and contentment for a very long period of 
time; no one knows or ever knew the length of this first cosmic period 
of tranquil existence. But the time came when an event occurred 
which resulted in a metamorphosis in the state and aspect of celes- 
tial and earthly things; in fact, the seeming had to become or to 
assume the real, and so came to pass the cataclysmic change of things 
of the first period into that now seen on the earth and in the sky, and 
the close of this period of strife and turmoil was the dawn of the gods 
of these myths. Into the sunless and moonless skyland, lighted 
only by the snowy white flowers of the great tree of light, standing 
high near the lodge of De‘hao™hwéfdjiawa’’kho” (“He the Earth- 
holder’), the presiding chief of that realm, jealousy crept. This 
chief, reputed to be invincible to sorcery, took a young wife by 
betrothal in fulfillment of a vision of his soul. The name of the 
young woman was Awé™ha’i‘, ‘Mature Flowers,” or ‘‘ Mature 
(i. e., fertile) Earth.” Through the crafty machinations of the 
Fire Dragon of the White Body, the consuming jealousy of the aged 
presiding chief was kindled against his young spouse. Unfortu- 


See note on p. 608, 


464 


HEWITT) MYTHS 465 


nately for her welfare, she, by inhaling the breath of her spouse 
before the completion of their antenuptial ordeals, became partheno- 
genetically gravid. The betrothed husband, not knowing the cause 
or source of her condition, questioned her chastity, and with reluc- 
tance resolved within himself to expel from his lodge and land his sus- 
pected but innocent spouse, and because of inherent inability to aid 
him, to change or transform at the same time the nature of all the 
man-beings who were his neighbors and associates. The disturbed 
state of his mind caused him to have another vision of his soul. In 
fulfilment of the requirements of this vision he caused the tree of 
light, then standing over the supposed aperture through which the 
sun now shines, to be uprooted, whereby there was formed an abyss 
into the empyrean of this world. By craft he succeeded in thrusting 
his unsuspecting young spouse into this abyss. 

Some versions of this genesis myth say that this event occurred 
after Awe™ha’i‘ had given birth to a daughter, which by this occur- 
rence was reconceived and to which she again gave birth on this 
earth. 

In like manner the man-beings, the Corn, the Bean, the Sun- 
flower, the Tobacco, the Deer, the Wolf, the Bear, the Beaver, and 
all their kinds he transformed into the forms and sizes and with 
the habits by which they are known to-day on earth, and then cast 
them down into the abyss. Only the Ancients, the so-called Elder 
Brothers, of these things remained in the skyland. Then the rage of 
De‘hao™hwéfdjiawa’’kho™ subsided and he had the tree of light 
replaced. This great cataclysmic change was brought about because 
none could divine a cure for his illness (jealousy) by “‘ searching for 
his dream-word.’”’ These events brought about the establishment of 
the second cosmical period. 

The expelled bride, Awe™ha’i‘, while floating through cosmic space 
or the upper sky was seen in her descent by the waterfowl and water 
animals of the primal sea, who were likewise man-beings, and who at 
once set themselves the task of providing a habitation for her. 
Some versions of the genesis myth assert that the waterfowl of the 
larger kinds flew up to meet her and to bring her slowly down as 
she rested on their united backs. While this was being done the 
best divers among the water animals brought up from the depths of 
the sea some wet earth, which was carefully placed on the carapace 
of the Great Turtle, also a man-being, who had previously volun- 
teered to uphold the resting place which was being prepared for the 
woman. This wet earth at once began to expand in size in all direc- 
tions, and on it Awe™ha’i‘ was gently placed. At once she began 
to walk about the tiny earth, and by this action she caused it to 
continue to grow in size; she even took handfuls of the earth and 
scattered it in all directions, which likewise caused it to continue to 


466 IROQUOIAN COSMOLOGY [BTH. ANN. 43 


expand until it had grown so large that she could no longer see its 
bounds. Then shrubs, red willow, grasses, and other vegetation 
began to appear. 

In the fullness of time she gave birth to a daughter. After attain- 
ing womanhood this daughter was courted by various man-beings and 
other beings disguised in the assumed shape of fine-looking young men. 
But, by her mother’s advice, she rejected the suit of all until a young 
man of the race of the Great Turtle sought her to wife. He was 
accepted and bidden to the lodge of her mother. At twilight he 
came to the lodge bearing two, some say three, arrows, of which one 
was tipped with a flint point. As the young woman lay down he 
passed two of the arrows, including the flint-tipped one, over her 
body; others say that he placed them in the wall of the lodge just 
above her body. He at once departed and said that he would return 
the next day. At twilight he returned, and taking his arrows at 
once withdrew, saying that he would not again return. 

In due time the young woman gave birth to twins, one of whom 
caused her death by violently bursting through her armpit. The 
name of the culprit twin was O‘ha’aé’, and that of his brother, the 
elder, was De‘haé“hiyawa’’kho™. Awe™ha‘i‘, the grandmother, 
being greatly enraged by the death of her daughter, asked the twins 
which of the twain had committed this act. O‘ha’a’ quickly replied 
and accused his innocent brother. So, seizing the supposed culprit, 
the grandmother cast him far away among the shrubbery. He did 
not die there, but grew rapidly to manhood. His grandmother 
hated him bitterly, but was very fond of O‘ha’a’. In time De‘haé™‘- 
hiyawi’’kho” was taught by his father how to build a lodge, to 
kindle fire, and to plant and cultivate the ground, his father giving 
him bean, melon, squash, tobacco, and corn seed. He gave his son 
likewise the third arrow, it is said, by which he must destroy the Great 
Water Serpent, the Fire Dragon of the White Body, when it should 
begin to destroy the things he was to create and cause to grow. 
De‘haé™hiyawi’’kho”™ then toiled at his tasks, forming the various 
kinds of animals and birds and making various varieties of useful 
trees, shrubs, and plants. In all this work his grandmother and his 
twin brother sought to thwart him by all manner of devices, but by 
the timely counsel of his father he was able to defeat their efforts. 
De‘haé™hiyawi’’kho™ labored to prepare the earth for man, the 
human being, whom later he was to create. For ease of transit for 
man De‘haé™hiyawa’’kho™ had made the rivers and streams with 
double currents, the one current running upstream and the other 
running downstream; but his brother changed this well-intentioned 
device by putting falls and cascades in the rivers and streams. The 
grandmother, seeing that De‘haé™hiyawd’’kho™ had _ produced 
great ears of perfect corn, immediately blighted them and said, 


HEWITT] MYTHS 467 


“You desire the human beings you are about to make to be too happy 
and too well provided with necessaries.”” Notwithstanding the op- 
position of his brother and his grandmother to his work for the welfare 
of human beings, he in large measure thwarted all their schemes. 
Finally the grandmother, who had exhausted all her methods of 
opposition, challenged her grandson, De‘haé™hiyawa’’kho™, to a 
game of the bowl and plum pits, the prize of the winner to be the 
rulership of the phenomena, processes, and the flora and fauna of 
the earth. The grandson willingly accepted the challenge. In accord- 
ance with custom, 10 days were allowed the contestants to prepare 
for the struggle of their powerful orendas.* At the end of this time 
the grandmother came to the lodge of her grandson, bringing her 
bowl and plum pits. He said he would use her bowl, but not her 
plum pits, as these were something alive and under the control of 
the mind of the grandmother, or the user. The plum pits in this 
game serve as dice. The dice of De‘haé™hiyawa’’kho™ were the 
tops of the heads of chickadees, who had responded to his call for 
aid. He took six of the tops of the heads, and they remained magi- 
cally alive. When he and his grandmother were ready De‘haé™- 
hiyawa’’kho™ called in a loud voice, ‘‘All you whose bodies I have 
formed, do you now put forth to the uttermost your orenda, in order 
that we may conquer in this struggle, so that you may live!”’” Then, 
when it came his turn to shake the bowl, he exclaimed, “‘ Now, verily, 
shall appear the good or ill fortune of all the things that I have 
done or made!”’ But the grandmother failed to score, while De‘haé- 
“hiyawa’’kho™ made the highest score possible at one shake of the 
bowl, and so won the government and rulership of all living things. 
Finally this great bet between De‘haé™“hiyawa’’kho™ and_ his 
redoubtable grandmother is dramatized and played at the annual 
New Year festival and also at the annual harvest festival or in- 
gathering of crops. The two coordinate sides of tribal organiza- 
tion play against each other. At this great bet one of the sides, 
occupying the east side of the gaming mat, represents the side of 
the Master of Life, De‘haé™hiyawa’’hko™. But the two sides alter- 
nate in taking this eastern position. The late chief priest, Henry 
Stevens, of the Seneca Cattaraugas Reservation in New York, being 
asked whether it was more lucky to occupy the eastern side or not, 
replied, “‘I was on that side last year and we got beat bad.” 
De‘haé™hiyaw4’’kho™ was an imaginary man-being of the cos- 
mogonic philosophy of the Iroquoian and other American myth- 
ologies. He was, in brief, the symbolic embodiment or personifica- 
tion of all earthly life, floral and faunal. The wise men of the elder 
time attributed to him the formation or creation and conservation 
of life and the living things in normal and beneficent bodies and 


See note on p. 608, 


468 TROQUOIAN COSMOLOGY [ETH. ANN. 43 


things in terrestrial nature. His peculiar character as one of the 
great primal earth powers of the second great cosmical period of the 
genesis myth is best defined in terms of the manifestations and the 
activities of the various forms of floral and faunal life, reproduction, 
germination, budding, and growth, on the earth. His parentage 
was noble, although seemingly not definitely fixed. This interpre- 
tation and definition of the mythic concept embodied in the domi- 
nant character of De‘haé™hiyaw4’’hko”™ is given here as that which 
most satisfactorily accounts for the motives and activities mani- 
fested in his life, notwithstanding the fact that he has been connected 
in an indefinite way with the sun or light and the sky by such well- 
known writers as Lafitau, Charlevoix, Le Jeune, Brinton, and others. 
These writers were probably misled by regarding the derivation of 
the name as conclusive evidence of the reason for its imposition on 
him. In the most definite of the cosmic mythical traditions of the 
Iroquois people De‘haé™hiyawa’’kho™ was a twin brother of O‘ha’a’, 
although other and perhaps earlier and more primitive accounts 
made him a quadruplet along with his brother mentioned above, the 
number four being probably suggested, however, by the well-nigh 
universal cult of the four quarters. 

De‘haé™hiyawa’’kho™ has been erroneously identified by different 
authorities with Hiawatha, one of the founders of the League of the 
Iroquois and a Federal chief of its first council; with Agreskwe 
(Aregwé"s’kwa’, ‘The Reason or Cause for Absence’), the Iroquoian 
war god; and with Agatkonchoria, ‘““Mask-Face,”’ the Mohawk name 
of a society whose members are professed exorcists of disease, deriv- 
ing their authority from Hadu’i’’ (Onondaga) or Shagodiidwe’’gowa 
(Seneca), the primal man-being of disease and a contemporary of 
De‘haé™hiyawi’’kho™. Megapolensis gives Athzoockuatoriaho as 
another Mohawk epithet of De‘haé™hiyawa’’kho”. The meaning 
of this term is not known. 

One of the most important and significant of the final labors of 
De‘haé™hiyawa’’kho” on this earth was in winning his great victory 
in a contest of orendas over the hunchback man-being Hadu’’’, the 
unborn primal being Disease and Death, and whose forfeiture of life 
by his defeat was redeemed by his promise to aid mankind by curing, 
on certain conditions, diseases arising from the infection of the earth 
with the malign potency of the body of Hadu’i” by his having first 
wandered over it. To this event the important masked-face societies 
of exorcists of disease among the Iroquoian tribes owe their origin, 
At the festival of the New Year the members of these societies essay 
to exorcise and banish disease and death-causing agencies from the 
several communities. 

The great and most important festival of the New Year among 
the Iroquoian tribes, in accordance with their ancient faith and 


HEWITT] MYTHS 469 


customs, and at which is burned a male and a female dog, pure 
white in color, as bearers of thanksgivings of the people, is held in 
honor of De‘haé™hiyawaé’’kho™ for his works, blessings, and good- 
ness, which have been enjoyed by the people during the year. 

In going from place to place on the earth doing his work one day 
De‘haé™hiyawa’’kho™ found that all the animals, seemingly, which 
he had formed had disappeared. Not at once suspecting the cause, 
he went in many directions seeking them. While thus unsuccess- 
fully engaged a bird informed him that they were virtually held 
captive in a vast cavern in-a rock cliff, wherein his brother had con- 
cealed them. Having discovered the place, De‘haé™hiyawa’’kho” 
removed the rock that closed the mouth of the cavern and at once 
ordered the captive animals and the birds to come forth. While 
the creatures were thus issuing in obedience to the command of their 
maker, O‘ha’a’ and his grandmother, noticing that the animals were 
again becoming plentiful about them, and divining the cause, hastened 
to the mouth of the cavern and at once closed it with the great rock. 
The few creatures which did not have the opportunity to escape 
became changed somewhat in their natures, which thereafter were 
wholly evil, uncanny, monstrous, and otkon.’ 

Seemingly this incident of the concealment of the animals is a 
figurative statement of the annual forced hibernation of certain 
animals and reptiles and the migration of certain birds, and also 
shows that De‘haé™hiyawi’’kho"’ possessed the power of changing 
the seasons by bringing back the summer. Since all game animals 
were intended to serve for the perpetual sustenance of human beings, 
then about to be formed, De‘haé™hiyawa’’kho™ enjoined on them 
the duty of permitting themselves to be taken or killed, provided 
that human beings in killing them should do it with dispatch and that 
they should not be killed in sport. In furtherance of this injunction 
De‘haé™hiyawa’’kho™ questioned some of the animals to learn in 
what manner their posterity would defend themselves against human 
beings. The bear, for example, replied that his posterity would 
flee to escape; thereupon De‘haé™hiyawa’’kho™ stuck the bear’s 
legs full of fat and meat in order to make him slow and clumsy in 
running. The deer answered that his posterity would stand and 
not flee and would instead bite human beings who hunted them; 
then De‘haé™hiyawa’’kho™ twisted out the teeth of the deer’s 
upper jaw, thus rendering his bite comparatively harmless. A 
similar change was made in the buffalo and the elk. 


See note on p. 608. 


THE MYTH OF THE EARTH-GRASPER 
[i. e., of De‘haé™“hiyawa’’kho™] 


Thus verily it came to pass in ancient times. This is the manner 
in which the earth formed itself and became in this place. Here in 
this very place was the home of a kindred group who were at all times 
few in number, and they had no one who had mystic power who could 
have been able to outmagic the orenda of whatever kind of thing or 
being might put in an appearance on the earth. Always, then, also 
it was so with them that one would think they were very destitute. 

That was the cause then that the Elder One decided to make the 
attempt to do in the manner of the saying of the time that if one is 
down-fended that one has mystic power and can not fail in anything, 
because indeed one is a wizard. He himself, De‘haé™hyondyé‘so"k, 
the Elder Man in his kindred group, had two sisters’ children. One 
of the children was a man child and the other was a woman child in 
her turn. And that came to pass that the Elder Man said, “That 
verily so it is, is the custom from early times, and then you two 
children, of whom I am your uncle (mother’s brother), that then I 
make a rule for you two, and that is that I will conceal your persons 
during the period of your youthhood. Never shall a human being 
see you until the time that you two grow to manhood and woman- 
hood, and not until then shall you two mingle among people.” 

Then he concealed their bodies, the old man saying, “ And that 
state to which I give you up is called by the name down-fended. 
And that signifies that you two shall possess goodness of mind and 
that then you two shall not have any stain on you of evil. That 
then shall take place with regard to my life. We shall not again see 
one another, and the reason that this shall come to pass is that 
there is a matter outstanding of ill omen toward me. That then 
shall take place when I will die that my body shall lie at the top of 
the very highest tree; thereon shall my body lie. Then no one 
dwelling in this place will be able to enchant me. 

“That moreover shall be that whichever one of these you two 
persons, of whom I am your mother’s brother, will feel the need 
perhaps of hearing my voice again, it will be possible that that shall 
take place.” 

Then the smaller of these two children, the woman child, she 
began to weep, saying, “In what manner of way shall I do to see 
thee again, my mother’s brother? Not very well, poor me, can I be 
able to climb the place where you shall be?”’ 

At that time the Elder Man said, “ Thou shalt be able indeed if 
thou shalt be a good child.” At that time they separated. 

470 


HEWITT] MYTH OF THE EARTH-GRASPER 471 


Then this Elder Man told his young sister, saying, ‘‘ Now I have 
completed the matter relating to your children. Now then to thee 
I leave the entire matter. Thou must treat thy children well and 
kindly. That shall come to pass should your manner of doing be 
remiss in the care of your children that a very important matter 
will come to pass about the lives of these two. Verily that is coming 
to pass that we shall be separated one from another, and also we 
shall not see one another again. Not also shall we converse together 
again. That until the time shall come that the unfulfilled matter 
which is to come to pass here upon the earth, then and only then 
you will hear my voice again, until the time shall have come.” 

At that time the Elder Man became ill, and then it was not long 
until he died. At that time Elder Woman said, ‘‘What manner of 
thing shall we do in this thing that has befallen us?” At that time 
then her son, the down-fended, said, ‘‘I verily, perhaps, so shall do 
as he has ordered. That verily he said, ‘On the top of the tree 
shall lie my body.’ ”’ 

Then the Elder Woman set to work making the casing (coffin), 
and bark was the kind of thing out of which she made it, wherein 
they did enclose his body. Then when she completed her task 
they took up his body and they placed it in the casing of bark. At 
this time, then, the Elder Woman said, “Now verily I have com- 
pleted what was needful for your (two) uncle. Now verily the time 
has come that we shall separate. Now it will be impossible for us 
to converse again.’’ Then this male youth, the down-fended, took 
up this casing, placing it on his shoulder, and then he started and 
went toward the place where stood the very tallest pine tree. As 
soon as he arrived there he climbed it. At the very top of the tree 
he placed the casing with the body. Now as to the Elder Woman, 
she watched what was taking place. Then verily she became greatly 
astonished at what she saw. Then at that time this male youth 
descended. 

Then at this time verily she concealed again his body. She again 
put him in the place where he was accustomed to abide. 

Then during the time that the Elder Woman dwelled by herself 
she was surprised that a man came in the lodge and said, ‘ Whither 
have they your family gone?”’ Then this Elder Woman replied, 
“They all are absent.’’ Then this man answered, saying, ‘“‘ What I 
am coming to do, you know, is a matter of ill omen; that is, he our 
chief, the Owner of the Standing Tree, has sent me. I have come to 
say that it has become necessary to him that all the people dwelling 
here should receive the notice that it might either be possible that 
one should ‘seek his word,’ or next to that that one should ‘ dis- 
cover his word.’ That then verily thou shalt tell when thy family 
will return. That is also needful that everyone should receive a 


472 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


revelation and that it is certain that it is unknown what will come 
to pass if that should take place, it may be, that no one should reveal 
his word to him. We two, I say, know that they have begun to 
visit him.” 

Then at this time the Elder Woman spoke, saying, ‘“‘ I do not know 
what thing, perhaps, I should do. With regard to our Elder Man, 
he is at the tree top; and regarding my children, they are still down- 
fended.”’ Then the strange man said, “‘There, you know, perhaps it 
is proper that they will be included in the thing that is desired by 
the Owner of the Standing Tree.” At this time, then, the man 
departed. 

Tt was not long when the child, the daughter of the head of this 
family, began to weep. Now verily the Elder Woman asked, saying, 
“What kind of thing do you desire?” Then this girl child did not 
answer. Then this Elder Woman now began designating customarily 
various things and saying, “Is that the thing that thou desirest to 
see? ”’ 

It was a very long time that it was impossible for the girl child to 
cease from her weeping. At that time, then, the Elder Woman now 
spoke, saying, ‘‘It may be perhaps that thou desirest to see again thy 
uncle?’ Then at that time the girl child ceased from her weeping. 

Then the Elder Woman spoke, saying, “‘Exceedingly is it difficult. 
Not, verily, am I myself able to carry thy body up.”’ Then the male 
child said, “I verily will do the kind of thing that is needful to be 
done.” 

Then at that time he took up the person of the girl child and he 
climbed to the very place where her uncle was fastened to the tree 
top. 

They two arrived at the place where lay the case, and then the 
girl child looked on her deceased uncle and she became contented in 
her mind. At that time, then, they two descended again. 

It was not a very long time after when this man again came there 
and said, “‘ Now it is indeed that you and your offspring are the only 
ones who have not yet visited the place where Hodi’‘he’® is giving his 
feast, and so now verily it is very necessary that some one from among 
you should visit that place. It is possible still that he who is giving 
the feast might be pleased mentally.”’ 

Then this Elder Woman said, ‘“‘ Who are the persons severally who 
have visited that place?”’ Then this man replied, ‘‘That I suppose 
would be good that thou shouldst go there. Then what took place 
would be definite. Thou then could converse together with him 
who is giving the feast.’? Then this Elder Woman said, “Truly, 
just that also will come to pass.’’ Then the man said, ‘‘Thou and I 
verily too will go together.”” Then they two went to his home. 

And so when they two arrived at his home, then the man said, 
“Now, do thou know, I have brought her person here for whom 


See note on p. 609. 


HEWITT] MYTH OF THE EARTH-GRASPER 473 


thou didst send me, for that thou desirest that her offspring should 
come and be present at thy feast?’’ Then this Hodi’‘he’ said, 
“Now verily all, as many as dwell here, have paid a visit here. So 
then not one of thy family has yet paid a visit to this place. It is 
possible, I think, that you and they have the power to give the answer 
to the workings of my mind.” 

Then this woman said, ‘‘What persons then are they whom you 
say have visited this place?’’ Then this Hoda’‘he’ said, “TI believe 
now that all persons have been here. Now verily those who have 
been here are the Sun (the globe of day) and the Moon (the globe of 
night) and the Star and the Tree and the Bush and the Grass and 
the Animals and the Birds (flyers) and those who run about over 
the earth and the Springs of Water and the Flowing Waters and the 
Light and the Clouds and the Corn and the Squash and the Tobacco 
and the Night and the Daylight and the Thunders and the Water 
and the Meteor or Fire Dragon and the Blue Sky and the Air. And 
that is the reason I think all have now come. There is verily only 
one still lacking. The Wind has not yet visited this place, of all 
those who have been here. And I desire that that perhaps should 
come to pass that one should reveal to me my word. I intend prob- 
ably that I will thrust through the ground all the things which this 
place holds, and this shall take place because now, it is known, verily 
they have failed to aid me here in this world. 

“Tt is probable, now, it will be possible that it will aid the others, 
the new things that will sprout up of all those things which have life 
which are not subject to the lethal powers of the earth. 

“That then will come to pass here on this earth. All shall be 
changed, new things in their turn will sprout up.” Then this woman 
replied, ‘I suppose that it will not be long when the time will come 
if, as you know, it may be done in turn, that my several offspring 
should seek to reveal thy word. I have two children, and the only 
thing is that they are still small children.”’ 

Then this Hodi’‘he’ spoke, saying, “Just so, too, it will be all right. 
I will verily wait.”’ Then he continued and he again gave utterance 
to his voice, saying, “‘Look thou verily at the space of time that 
this standing tree still has; now verily all its blossoms are in bloom, 
and until the time comes that these blossoms fall off, that is the term 
when this my feast will come to an end. And the only thing that 
keeps things in good order is that those who are enjoying themselves 
give diversion to my mind.” 

Then the woman said, ‘Now then I will return to my home, 
That then shall come to pass. Truly, I suppose, my two children 
shall make the attempt when I think that the time has come.” 
Then, of course, she went home. 

19078°—28——31 


A74. IROQUOIAN COSMOLOGY [ETH. ANN. 43 


Then when she returned to the place where stood their lodge, then 
verily she heard these two down-fended ones talking together. The 
male person was saying, “‘ Now our uncle needs thee up there. Now 
then go thither.’ Then his sister said, ‘‘Knowest thou then what 
our uncle desires?’”’ At that time this male person spoke, saying, 
“T do know. It is good, too, that thou thyself should hear when 
he utters his word. Now then, go thou thither at once.” , 

Then verily she went out of the lodge and she went thither to the 
place where stood the tree at the top of which he lay. And when she 
arrived at the top of the tree, at the place where lay the bark coffin, 
then she said, ‘Is it true that thou hast need of me?’”’ Then he 
replied, saying, ‘It is true. I need thee. And the reason is that the 
time has now arrived for the unfulfilled matter concerning thy person. 
Now then I will tell thee what will come to pass. Now then thou 
shalt depart from here. Thither verily then thou shalt go to the 
place where stands the lodge of him who is giving the feast, whose 
name is Hodi’‘he’. As is known, the flowers of his standing tree 
give the light of day to the people who dwell in that place. Then 
when thou hast arrived there thou shalt say, ‘Now then I have 
arrived.’ 

“Then the man will say, ‘From what place hast thou come?’ 
Thou wilt reply, ‘I verily started from the place where my uncle has 
a standing tree.’ Then he will say, ‘What kind of thing then brings 
thy body?’ Thou wilt say, ‘Only that brings my body which is the 
cause that thou art giving a feast.’ Then he will ask thee, he will 
say indeed, ‘What kind of thing then art thou named?’ Thou wilt 
say, ‘I verily am the one whom they call Awé™ha’1‘ (Mature Flowers)’. 
Then he will say, ‘I am thankful. Now verily has been fulfilled the 
thing for which I am giving the feast. Now then thou shalt bear 
away with thee all those things which I shall cause to pass through the 
cround (out of the world).’ I will then tell thee one other thing, 
and that is that you must give particular attention when he will 
say, ‘Here verily is thy mat (couch).’ At that time he will say, as 
is well known, ‘That then will be the first thing, that thou shalt 
prepare food for me, thou wilt make mush; chestnuts will be its 
material.’ That then when thou shalt make mush for him it will 
sputter and it will stick to your body. Do not then give utterance 
to words should it by any means be too hot. And when the mush 
will be cooked he will call to him his two dogs, his servants, and they 
two will lick over thy body repeatedly and they will wipe away the 
mush. Do thou have the uttermost courage. Do not give utterance 
to a word. If it so be that thou wilt be able not to cry out, then 
thou wilt have passed through that ordeal. 

“The second thing that is a serious matter is when he will say 
that, ‘I have dreamed. Verily, indeed, I was aware that they 


HEWITT] MYTH OF THE EARTH-GRASPER 475 


uprooted the tree, my standing tree, the one bearing mature flowers. 
Verily, indeed, I was aware that there shall my wife and I seat 
ourselves at the place where the earth was broken through, even 
where they had uprooted the tree. Verily, indeed, I was aware 
that therein the feet of my wife hung.’ That, then, I will tell thee, 
do not thou falter at all when it thus comes to pass.” At that time, 
then, the maiden descended. 

When she reentered the place where her brother was abiding she 
said, ‘‘Now the time has come for me to depart. Thither shall I 
go to the place where Hodi’‘he’ has his feast.’? Then this young 
man said, ‘““To do thus is also all right. And that, I believe, will 
come to pass, that thou shalt depart from the earth which is here 
present. That then shall come to pass, that at whatever time thou 
wilt remember me thou wilt customarily say ‘ De‘hado™hwéfdjiyén’- 
do™s.’* That then as to that shall come to pass. As to that, habitu- 
ally all shall become aware of it when thou wilt remember me.” 
Then at that time they two separated. 

Then at that time the maiden departed. The time was not long 
before she arrived there at the place where stood the lodge of 
Hoda’‘he’, who was giving a feast. Then, of course, she looked 
about and she then saw that his standing tree was a mass of blossoms, 
and then she saw there a large body of people assembled. Then at 
that time she went into the lodge. At that time then she said, 
“Now behold I have arrived.’”’ Then he, the owner of the lodge, 
said, “From what place didst thou come?” Then this girl said, ‘It 
is I, verily, who departed from that place where the tree of my 
mother’s brother stands.” Then this owner of the lodge said, 
“What manner of thing then urged along thy body that thou hast 
arrived?’ Then the girl said, “That merely was my purpose in 
coming here was the feast which you are giving.’’ Then the owner 
of the lodge said, ‘What manner of thing then art thou named?” 
Then the girl replied, saying, ‘‘I am indeed the one whom people 
call Awé™ha’i‘.”” Then this owner of the lodge said, “I am thankful 
that now thou hast arrived. Now then that is accomplished for 
which I gave the feast. Now then that has become a thing of the 
past. And now many persons have paid a visit to the place where 
stands my tree. And that then shall be, that now thou shalt take 
all away with thee, for have I not now thrust through the ground all 
the things that this place held, the things that take a place here? 
And that then as to those things all shall now be changed (meta- 
morphosed). Both shall become new again, those things on the 
earth present here shall become new again, for is not this my stand- 
ing tree now bearing a mass of dead flowers?”’ 

Then he assigned her a mat for a bed, and said, ‘‘This mat spread 
here verily is thy mat for a bed. Now it has been a long time that 


See note on p. 609. 


476 IROQUOIAN COSMOLOGY [BTH. ANN. 43 


I have been expecting thee to arrive here.’”’ Then verily she seated 
herself in the place designated by him. 

Then the owner of the lodge said, “That then now I tell thee, 
that I desire that thou shouldst prepare food, that thou shouldst 
then prepare mush. The material shall be chestnuts. That then 
when the food will be cooked for thee, thou and I will eat together 
when we eat.” 

Then he said, ‘‘Now verily thou must begin it.’”” Then she said, 
“Where then is what I will use?”” He spoke and said, ‘‘Si’‘hagwa‘. 
Yonder is a doorway and there beyond the door li all that thou 
shalt use.’ Then she entered the place he designated. 

Now then she got a pot and she hung the pot (over the fire). And 
she put water into it. And then when the water became hot, then 
she cut chestnuts and then she grated them and the meal which she 
made she put into the water. Then at that time it commenced to 
sputter, and the hot mush stuck to her body all over. She was 
burned indeed now and she did not falter. Then when the mush 
was cooked for her then she removed the kettle from the fire and 
said, ‘‘Now verily the food is cooked for thee.’”’ Then the owner of 
the lodge said, ““‘What thing is the cause that those things appear on 
thy body?” Then the girl said, ‘‘That verily was caused thus by 
my having prepared food.’’ Then the owner of the lodge said, 
“Verily it will be possible that it will be removed by my servants, 
the dogs, by their licking it off of thee.” Then Awé™hai‘ said, ‘Let 
it also happen thus.’’ At that time he bade his servants, the dogs, 
to come. So now they two animals came into the lodge, and then 
she saw that they two were frightfully large. Then verily they 
licked her body, and it was so painful that one would think that 
just a little she winced. Then they two removed all the mush that 
had fallen repeatedly on her body. At that time the owner of the 
lodge said, “I am thankful that now thou hast accomplished the 
matter.” 

Then verily they two took food. 

And then when they two finished eating, the lodge owner said, 
“Verily thou didst see a large body of people assembled on the field; 
and as is well known they are about to amuse themselves; they will 
play at lacrosse ball. Verily they will give diversion to my mind. 
That then shall come to pass that so long as they shall be assembled 
here do not thou converse together with anyone; if it shall be that 
some one will address words to you, it will not be good that it so 
come to pass.” 

At that time then they played lacrosse ball on the field. And then 
during the time that they were at play different ones there came there 
and addressed words to her and the girl was not moved to make reply. 
Then at the time when the affair was over then verily all dispersed. 


HEWITT] MYTH OF THE EARTH-GRASPER 477 


Then this known man again heralded the matter, saying, ‘‘To- 
morrow still again you will return here.” 

Then when morning came then again a large body of people as- 
sembled. At that time again they amused themselves. They 
played at lacrosse ball. 

Then during the time that they were playing this owner of the 
lodge, Hoda’‘he’, said (to the girl), ‘‘Thou shouldst go to bring water 
from the spring yonder.” Then she took up that in which she would 
bring the water. Of course she passed the place where were many 
persons. In a very short while she arrived at the place where there 
was a cliff. Just there she saw the outflowing water. Then she 
dipped up the water and then started back. Then as she had come 
perhaps one-half of the distance back, then one man of the persons 
who were at play came there to the place where the girl was walking 
and he said, ‘‘Wouldst thou consent then that I should drink what 
thou art carrying?’”’ Then verily she gave to him and then he drank 
the water. When he finished drinking the water, then he gave the 
rest back to her, and he said, ‘‘I am thankful.”” Then the girl 
replied, saying, “So be it.”’ At that time then she threw away the 
water that she had been carrying and went back and dipped up 
again there fresh water. 

Then again she started homeward. When she had reentered her 
lodge, then the owner of the lodge said, ‘‘ Verily thou didst do then 
the kind of thing that I had forbidden you. I said verily, do not thou 
reply to anyone soever who will address words to thee.’ Then 
this girl, she who is a woman, said, ‘‘Now I also will not do thus 
another time.’’ Then this man said, ‘‘I will then tell thee that thing. 
That verily thy mother has not yet made a visit here, that she should 
confirm what has taken place since you came here. Perhaps then 
it will suffice for good that thou shouldst return there and tell (thy 
mother) that there is only one condition upon whach what you have 
promised will become valid. That now thou will not do this again 
another time in that you made a mistake.’’ At that time then the 
girl said, ‘‘Thus too also I will do. I will just go back there where 
abides my mother.’”’ Then she returned home. 

When she arrived she said, ‘‘ Behold, I come to tell what has come 
to pass in the place where I live. And that is that I went to dip up 
water at the place of the flowing spring and then when I dipped it 
up then verily I started back home. Then as I was on my way back, 
at the place where they were playing lacrosse ball one man then 
came there and asked for water. Then I gave it to him. That 
then when he drank the water he gave me back the water and he 
said, ‘I am thankful.’ At that time then I replied and said, ‘So 
be it.’ That then when I got back the bucket I threw the water 
away right there, and then I went and dipped up other water. That 


478 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


then when I returned home the owner of the lodge said, ‘Thou hast 
not accomplished what I said, that thou do not utter a word should 
anyone soever address words to thee.’ And right after this he said, 
‘That there is only one way thou canst make amends, and that is that 
thou shalt go back to the place whence thou didst come and tell thy 
mother that she has not yet verily paid a visit to this place and that 
not yet also has she confirmed thy living here in this place.’”’ 

Then the Elder Woman said, ‘Certainly, indeed, I have delayed 
too long. Now, as to that, I have prepared that by which I shall 
confirm the matter. Now, as to that, here lies a basket of bread 
mixed with huckleberries. Now then I will go there to the place 
where stands the lodge of him who is named Hodi’‘he’ that I may 
give satisfaction to his mind. Verily his mind has become aggrieved. 
That then perhaps shall come to pass. Verily thou shalt continue 
to abide here. I, so weak, will make a visit there first.”’ Then at 
that time she bore with a forehead strap a basket of bread, marriage 
bread, and she then departed. 

When then she arrived at the place where stood the lodge of 
Hoda’‘he’, then the Elder Woman said, ‘“‘ Now behold, I have arrived. 
Now also I bring the thing that confirms the matter, now then I 
agree to it that my daughter, Awé™hai‘, now lives together with 
thee.’ And then she set down the basket in front of the place where 
Hodi’‘he’ sat. 

Then the lodge owner took out the marriage bread and he said, 
“Now verily the matter has been adjusted. Now the public have 
been awaiting this a long while. For that, as is the custom, all will 
share it by eating.” Then he said, ‘“‘Then I will tell thee that thy 
daughter verily goes about from place to place’ once thou didst depart. 
That then when thou returnest there thou shalt tell her that she shall 
depart thence. That then will come to pass. Verily she shall make 
a straight course hither, that she do not anywhere stand before she 
arrives here.’”? At that time he said, ‘‘Now then I will tell thee 
that now I will prepare for thee a burden of dried meat, which thou 
shalt bear away with thee. That too when thou carriest this back 
into thy lodge, then all thy people shall share it by eating. So then 
at that time verily the minds of all will be pleased.” 

Then at that time verily the dried meat he placed in her basket, 
and it all was dried meat. When this basket was filled he said, 
“Now verily thou must return home. When then thou hast re- 
turned to the place whence thou didst depart, then verily thy daugh- 
ter must depart thence. Now as to that nothing remains unsettled. 
Everything is peaceful.”’ 

Now then the Elder Woman again bore a basket by the forehead 
strap. Then she departed for home. When she returned she said, 
“My daughter, Awé™hai‘, now behold this, I have settled the whole 


See note on p. 609. 


HEWITT] MYTH OF THE EARTH-GRASPER 479 


matter. Now then verily thou must at once depart hence, going to 
the place where stands the lodge of thy husband, Hodi’‘he’.”” Then 
the girl departed. 

Now verily she traveled along all alone. Then when she had not 
gone very far there stood a man—one might think it was her husband. 
He said, ‘‘Art thou now on thy way back home? Behold this, I 
have come to meet thee on the way.’ She did not stop and the girl 
did not make answer. Then when she looked up he transformed 
himself. He became a fox.’ She looked there until it ran away 
yonder. Now again she had not gone very far when verily again 
another man she saw standing there beside the road. Then again 
he said, ‘‘Now thou and I have met. For behold, I have come to 
meet thee on the way.’’ Again she did not stop. Also she did not 
make answer. Then again she looked and she saw him transform 
himself. This one became a wolf again. There she kept on looking 
until it ran away yonder. Thus it was she continued to travel con- 
tinually. Now again she had not gone very far when she was sur- 
prised to see a man coming toward her along the path. And this 
one she recognized, this one now coming was the owner of the lodge 
to which she was then going. Now verily they met and then the 
man said, ““At home I became anxious that thou shouldst again 
return there, and that is the reason I have come to meet thee.” 
Again she did not stop and again she did not make answer. Then 
again she looked and she saw there that he transformed himself, and 
as to that one he became again a bear. She saw him run away 
yonder. There it disappeared. 

Then when she arrived home again she at once said, ‘“‘ Now, behold 
this, I have returned.’”’ At that time the owner of the lodge said, 
“T am thankful that now thou hast passed through the ordeal.” 
Now verily at that time she remained there for some time. It was 
the custom that when again they lay down to sleep that there when 
they lay down that they placed their feet sole to sole, that there 
when they arose to a sitting posture what they kept breathing 
met and commingled. . 

Suddenly then her body gave evidence that she would become a 
mother. When the time was near at hand when she would become 
possessed of a child, then the owner of the lodge said, “I have dreamed 
a dream. So then verily I desire that the people should seek!° my 
word. And the reason for this action is that the kind of thing of 
which my soul has visions should become manifest. For, as is well 
known, it is a specified dream.” 

Then at that time verily he gave a feast to the inhabitants. Now 
then it began that they sought for his word. The time was long 
and perhaps all, men and women and game animals, made the attempt. 
Owing to evil influences it was not possible to give satisfaction to 


See note on p. 609. 


480 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


his mind. So, at that time the Fire Dragon (Meteor), whose body 
was white, arrived there and said, ‘Let me in my turn make the 
attempt to find thy word. That then verily is not a certain matter 
that thy life may have seen us (the need) that we should uproot thy 
standing tree, Tooth (Tiger Lily)?’ Then at that time he who was 
giving the feast said, “I am thankful. Now has been fulfilled the 
suggestions of my dream. Now then I will tell you (pl.). Verily I 
thought that I saw it come to pass that they did uproot my standing 
tree; that there then it came to pass that there was made an opening 
through the ground. Verily I thought that I saw that I and my 
wife there at the edge of the chasm (broken ground) sat down 
together, her feet verily hanging down into the chasm. At that 
time then we two ate food at the edge of the chasm of the broken 
earth. This is the character of my dream. I saw all the things that 
shall come to pass.” 

Then at that time a large body of men were assembled there, and 
said, ““Come, under the circumstances, then let the suggestions of 
the dream of our chief be undertaken.” 

Then at that time the men severally grasped it and then uprooted 
the standing tree of Hodi’‘he’ (the tree that stood for Hodi’‘he’), 
and that came to pass, it left an opening through the ground, there 
was made a chasm through the earth. At that time then the men 
said, ‘‘Now verily we have fulfilled the requirements of what 
caused our chief to dream.’’ Then this owner of the lodge said, 
“Now verily all that which is of Fate has come to pass. Now 
verily the flowers of the tree that stood for me have withered. 
Now then all that the earth at present here contains shall change, 
all verily shall become new. All things shall be metamorphosed.” 
Then he said, “‘Now then verily we two, my wife, will eat together 
at the edge of the chasm.” 

Then at that time she herself, Awé™“hai‘, verily brought and set in 
order the food beside the place of the broken earth. Now then she 
seated herself there and she said, “‘ Now all that thy dream suggests 
has been fulfilled.” 

Then that one seated himself there and he said, ‘“‘ Now all kinds of 
things that are ordered are fulfilled. Now then thou and I shall 
eat together, and this too is ordained. That then when it will come 
to;pass thus that those things which will have become low they will 
think of this place.” 

Then at that time he stood up and said, ‘‘Now then thou dost 
depart from the earth present here.”’ And then at that time he 
thrust her and then her body fell there into the place where the earth 
was broken. And there verily in the chasm she disappeared (was 
drowned). Then the men set up the tree of light again. 


HEWITT] MYTH OF THE EARTH-GRASPER 481 


Now then on the way as her body was floating down there she 
saw the Fire Dragon, whose Body was White, who seized her body 
in flight and said, “‘Dost thou then travel? Art thou departing from 
home? I will aid you then in all things in which I am able to do so. 
Verily that will be in accordance with the measure of the power 
which I possess, so that thou shouldst continue to live when thou 
arrivest below. And the reason that this shall come to pass is that 
verily thy former husband accused me of the things for which he 
cast thee down. I am bringing with me then that upon which thou 
shalt live when thou dost arrive below.” 

Then at that time she saw that he held corn and meat, both dried. 
At that time verily she received both. Then at that time he said, 
*‘T will accompany thee and I will turn back at one-half the distance 
to the place whither thou goest.”’ 

Then verily she passed on. Not very long after and not much 
farther did she go when the other one said, ‘So far only on the way 
am I able to be of assistance to thee. And then thou bearest with 
thee power, if it will be possible that safely thou pass through this 
ordeal. Not as to that will the time be long when it will become 
again as it was in the place whence thou didst depart.’’ Then at 
that time the woman thanked him (by nodding her head) and then 
that one, the man,'! went back. 

Now verily the man passed on. And so there were there below 
many Ducks of all kinds. So then a man,” a Duck, there present, 
and who was at all times looking upward, suddenly now he cried out, 
he said, ‘It would seem that a Man Being is falling down from 
above.” Then at that time Hahowen (Loon) he cried out, saying, 
“Come, now, do ye rise up, do ye go to meet her, so that gently she 
will come to stand here when her body arrives here.”’ 

Then at that time the Ducks of all kinds flew and they raised 
themselves upward and there, high above, they met her; and the 
Ducks joined their bodies together severally and at that time thereon 
she seated herself on their united bodies. Then verily slowly down- 
ward they returned. When again they alighted below it continued 
that they went about with their bodies joined together, floating about, 
and thereon the woman sat, going about. 

Then at that time Hahowen (Loon) shouted, saying, “Now all to- 
gether come hither.’’ Then at that time all assembled in one place. 
At that time Hahowen spoke, saying, ‘‘ Now verily we are assembled, 
we who were the first * to arrive here. Now then verily it becomes 
necessary that we should give assistance to her who is of the second 
arrival here. Now then will become manifest what is the extent of 
the power of each one of us, in order that by all means verily the 
woman should continue to live. He, Dehaenhyagahaa," verily was 


See note on p. 609. 


482 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


the first one who was able to see her while her body floated down 
hither. Now then let some one perhaps plan how we should do that 
this woman should continue to live. In what place shall we place 
her to abide?”’ 

Then at that time the various kinds of Ducks made the attempt. 
Verily they were not able to devise a suitable plan. Then Hahowen 
said, ‘‘You in your turn who are able to travel about in the depths 
of the water will make an attempt. It may be, in turn, you might 
discover what you should devise that could keep her body from 
sinking.”” Then at that time all made attempts. Then Hanohgye 
(Muskrat) said, ‘“‘I will fetch earth from the bottom of the water. 
That then shall come to pass. If it so be I am able to bring back 
with me earth, then we shall be fortunate. For is it not well known 
that she verily bears with her (creative) power?” 

At that time then Hanohgye dove down into the water. The time 
was long. Then his body came to the surface. He was already long 
dead. At that time Hahowen said, ‘Now, do ye seek out what 
thing came to pass that he is not alive.”’ 

Then Nagayahgih (Beaver) said, “‘ Let me, too, verily, perhaps, vol- 
unteer.”” Now, then he searched Hanohgye (and he found) that he 
held earth in both paws, and in his mouth the earth was packed full. 
Then Nagayahgih then said, ‘What thing shall we do? For, behold 
this, this one whose body has come to the surface brings earth.” 

Then at that time Hahowen said, ‘‘Come, then, now let some one 
volunteer to hold up this earth so that verily it will be possible that 
thereon we may be able to place this woman.” 

Then Nagayahgih said, “T will be the first to make the attempt.” 
Then at that time they took care of all the earth that Hanohgye 
brought back, and they placed it on the back of Nagayahgih. 
In a very short while after he cried out, saying, “It seems, perhaps, 
that I am not able to do it, because it is excessively heavy.’’ Then 
at that time they took off the earth. Then he, Hanyadengona 
(Great Turtle), in turn spoke, saying, ‘‘I, perhaps, then, will now 
make the attempt.’ Then at that time they who were at work 
placed the earth on his back. Then at that time this Hanyadengona 
said, ‘Then also it is all right, I will be able to uphold it. That then 
will come to pass. If it so be that the earth will grow in size, thus, 
too, will I also continue to increase in size in the time henceforth.” 

Then at that time Hahowen said, ‘Now, verily, perhaps we who 
came on ahead have done all that is possible.’ Then at that time 
they placed the woman thereon. Then Hahowen said, ‘‘ Now, 
verily, I suppose we have arranged thy affairs, thou whose body 
has stopped here.’”’ Then at that time the large body of mutual 
helpers who arranged her affairs went away. 


HEWITT] MYTH OF THE EARTH-GRASPER 483 


Then this thing whereon the woman abode now began to continue 
to grow. Just as the earth had reached or attained a suitable size, 
she then gave birth to a child. The child was a woman child. Then 
verily she there cared for her. And then the child continued to 
grow rapidly. 

It was not a long time verily before her daughter became a maiden. 
That came to pass. Now, verily, customarily she went about from 
place to place; she went about examining carefully the size of the 
earth where they two women lived. She was surprised then at seeing 
a man there watching her. Then he said, ‘Wilt thou not consent 
that thou and I should marry? It seems verily that thou art seeking 
for somebody.” 

Then at that time she looked him over carefully; she saw him and 
saw that his raiment was yellow in color. Then at that time she 
spoke, saying, “Not verily of my own will should I answer you any- 
thing. I will then tell my mother first. It is she verily who shall will 
it.’ At that time then she turned about and then they went home. 
Then when she reached the place where her mother abode she said, 
“T saw, behold, a man standing far away yonder. He asked verily 
that he and I should marry.” At that time the Elder Woman spoke, 
saying, “What thing didst thou answer?”? Then at that time the 
maiden said, ‘‘I said that my mother verily will decide what thing I 
will reply to thee.’ Then the Elder Woman said, ‘Thou didst do 
right in the way you did it. What then did he look like and what 
kind of raiment then did the man have whom thou didst see’”’? The 
maiden said, ‘‘He was handsome and his raiment was yellow.” 

The Elder Woman said, “I will not consent to it. Go back then 
there and say, ‘My mother does not consent to the thing for which 
you ask,’’”’ Then at that time verily the maiden went back there. 
When she arrived there again at that place where the man was stand- 
ing she said, ““My mother did not consent.” Then the man now 
said, “‘ Not, too, is my mind affronted.”’ And then he turned around 
and departed. Now, the maiden looked and saw him transform him- 
self there. He was not a human being; he became again a Fox. At 
that time then the maiden returned to her home. 

A few days after then she again went to travel about. She went 
along examining things on the shore of the water. While she was 
moving along she was surprised to see a man sitting there on a rock. 
Then that one said, “It seems, perhaps, that thou art looking for a 
companion. Wouldst thou then consent that thou and I should 
marry?’’ Then the maiden said, “‘My mother verily must decide. 
I will go back to tell her then first what thing thou art asking of 
me.’ Then she looked at him. She saw then that his raiment was 
of gray color and that his face was striped with black. Then at that 
time verily she returned home. When she reached home she imme- 


484 TROQUOIAN COSMOLOGY [ETH. ANN. 43 


diately said, “I saw, behold, a man sitting far yonder. And so he 
asks that he and I should marry.’ Then the woman said, ‘‘ What 
then didst thou say?’’ Then the maiden said, “I said, ‘My mother 
verily will decide that.’”? Then the Elder Woman said,‘‘In that also 
thou didst right in what you did. What then was the kind of rai- 
ment the man wore whom thou didst see?’’ The maiden said in 
reply, ‘‘His raiment was gray in color, and verily his face was striped 
with black.’ Then the Elder Woman said, “I will not consent to 
that. Then do thou go back there and say thou, ‘Not, she says, she 
will consent to the thing for which thou didst ask.’’” Then the 
maiden returned to that place where the man sat. When she reached 
there she said, ‘My mother did not consent that thou and I should 
marry.” Then the man said, ‘Not verily, perhaps, has anything 
gone amiss in what has taken place.” At that time then he turned 
around and then he transformed himself. She looked and saw he 
became again a Raccoon. Then at that time the maiden returned 
home. 

A few days after the maiden again went out to fetch wood. Then 
there where she obtained the wood she verily made herself a bundle. 
Just as she had finished her bundle then there arrived a man,” and 
he said, ‘‘Wouldst thou consent that it be I, that we two should 
marry?’’ Then at that time she looked at him and she saw that his 
body was dirty and that his mantle had long scallops all around it. 
Then said she, ‘‘I will not decide. I will go to tell my mother, verily, 
first; she will verily decide that.’”’ Then at that time she took up 
the bundle of wood and departed homeward. When she returned 
home she said, “I saw, behold, a man standing far yonder. Truly 
his body was dirty and the flaps were broad on his leggings, and his 
mantle had deep scallops all around, and he said, ‘Let thou and I 
marry.’ ”’ 

At that time then the Elder Woman said, ‘‘What did you say in 
your positive statement?’’ Then the maiden spoke, saying, “I 
said, ‘My mother verily will decide the matter about which thou art 
speaking.’’’? At that time the Elder Woman said, ‘“‘My daughter, 
IT am thankful that verily thou didst accomplish the matter. For 
verily, that man, as is well known, is immune (invulnerable). 
Now then I confirm the matter that you two shall marry. Now 
then verily invite him to come.’ Then at that time the maiden 
returned to the place where the man was standing. Then when she 
again arrived there she said, ‘‘My mother confirmed the matter 
about which thou art asking. Now then I invite you tocome. Now 
then thou wilt go there to the place where my mother and I abide.” 
Then the man said, ‘‘Not, perhaps, it should thus come to pass that 
immediately I should accompany thee home. I will first go and 


See note on p. 609. 


HEWITT] MYTH OF THE EARTH-GRASPER 485 


return from the place whence I started (my home). Until I will 
complete my preparations there just then I will go to visit the lodge 
of you two. I will tell thee then that I shall not settle down there 
where the lodge of you two stands, you, mother and daughter. I 
will only go there and return when I go there.’’ Then at that time 
the maiden returned from that place. When she returned the Elder 
Woman said, ‘‘ What thing has come to pass that he does not accom- 
pany thee?”” Then the maiden said, ‘‘He returned home. There, 
it is said, he will first pay a visit to the place whence he started. As 
soon as, it is said, he will complete his preparations, then he will 
come hither. Not, it is said, he will settle down here. Just, it is 
said, he will only pay a visit here.” 

Then the Elder Woman said, ‘‘That verily I have kept saying, 
it is well known that he is immune (invulnerable).’’*® At that time 
then verily they two awaited the time when he should come. Just 
then when it was growing dark then they two went to lie down to 
sleep. Just after they had lain down then he came in and he said, 
“Here, now, behold, I have arrived. Then I will tell thee what shall 
come to pass. That I will leave here my arrows to lie here during the 
night. Tomorrow, early in the morning, I shall come for them.” 
Then at that time she saw that he held two arrows, one having a 
flint point and the other having no attached point. Then at that 
time he repeatedly straightened the arrow which had no attached 
point. Then at that time there as she lay he laid them on her body, 
he laid the two arrows side by side. Then at that time he said, 
“Thus let them be during the night. Do thou not undo them until 
I come again and I myself will undo them.’’ Then at that time he 
left the lodge and then returned home. 

Then when tomorrow came, early in the morning then he returned 
and then removed the two arrows and then returned home. Then 
at that time the maiden was verily happy. After the lapse of a 
certain time she became aware that now her life was different. Now 
the Elder Woman said, ““We two have good fortune. For that 
verily thou wilt have a child in the near future.” 

The time was not long when it was very evident from her appear- 
ance that she was about to be a mother. Then she was ‘surprised 
that she heard two male persons conversing within her body. One 
kept saying, ‘What things wilt thou do when thou goest about here 
in the place where thou and I shall be born?”’ Then this other 
person said, ‘I will cause human beings to dwell as peoples; game 
animals also, they also I will cause to dwell as groups of beings, and 
I will create that by which human beings shall live and that by which 
game animals shall live here on this earth, and as many things as 


See note on p. 609. 


486 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


grow shall bear fruit, and those things shall make glad the mind of 
human beings who will dwell as people here on the earth.”’ 

Then at that time again she heard the other person say, ‘‘Now 
then I will ask thee what things wilt thou do when thou and I are 
born?” Then this other person said, ‘‘I will make the attempt too, 
even” me, also to do thus as even thou art about todo. If I should 
not be able to do thus, I will make the attempt in some other way. 
Tt must be that I too will have something to say on this earth.” 

Then at that time she heard them talking together. One of the 
male persons kept saying, ‘‘What thing will come to pass, for now, 
behold, the time has come that thou and I will go forth hence. Who 
shall take the lead?’’ At that time then she heard the other male 
person say, ‘‘Do thou just take the lead; now as to me, I will just 
go straight through here; here verily there are light spots showing 
through. I myself will go forth that way.’’ Then she heard the 
other male person say, ‘It will not result in good that thou shouldst 
do thus as is thy intention. Verily thou wilt kill in that way our 
mother.”’ Then she heard him say, ‘‘Now as to even me, I will go 
forth.’’ Now then that one was born. It was not a long time after 
that the other male person came forth through her armpit. Then 
at that time as she gave birth to the children she herself died. Then 
the Elder Woman took up the two male children and also attended 
to them. Under the couch she placed them. Then at that time 
she gave attention to the flesh body of her late daughter. And there 
in the entrance of the bark shelter of the two women, there she laid 
the flesh body of her late daughter. At that time the Elder Woman 
said, ‘“‘At the end of 10 days then she will arise again.”” Her children 
then were all right and they were large in size. 

These two male children continued to grow very rapidly. In a 
few days it was already possible for them to converse with the Elder 
Woman, their grandmother. Then this Elder Woman said, ‘‘Do 
you two know from whence you two have come? Also, to what 
place will you two go at what time soever you two will depart from 
this place?” 

Then one of the male persons replied and said, ‘‘I myself know the 
place whence we have come. And that is verily from the sky, from 
the earth situated on the upper side of it. I myself then will not 
forget that. I myself will continue to grasp with both hands the 
place whence I came. So that when the time will come when I shall 
depart from this place I shall just go back there to the place whence 
we started.” 

At that time his grandmother said, ‘It is true, verily, that you 
know the entire matter. And that then verily I will name you 
De‘haé™hiyawi’’kho™ (he grasps the sky with both hands). And 


See note on p. 609. 


HEWITT] MYTH OF THE EARTH-GRASPER 487 


the reason that thus it shall come to pass is that thy mind is as 
certain about this matter as it was when you had just departed 
thence.” 

Then the other male person in his turn was asked, in that she said, 
“How is thy mind (concerning this)?’’ Then at that time verily he 
replied, saying, “I myself am not thinking about the places along 
which I came. Not also am I thinking of the place whence I started, 
nor in turn whither I should go should I depart from this place. It 
is thus sufficient that my mind is satisfied that I have arrived in this 
place. By and by, it is known, verily it will become exceedingly 
delightful (here). As to myself, I trust in the thing my father gave 
me.’’ Then the Elder Woman said, “What kind of thing then is it 
in which you trust and which thing thy father gave thee?’”’ Then 
he said, ‘‘That verily is the arrow’ which has a point attached to it. 
For that verily, perhaps, he intended that I should use for defending 
myself. And that is the reason that I myself am not thinking of any 
other place.” Then the Elder Woman said, “Then, verily, I call 
thee O‘ha’a’ (Flint).”’"’ [This originally was crystal ice.] 

Then in a few days she heard the two male twins conversing. 
O‘ha’a’ was saying, ‘‘Dost thou know where the mother of us two 
goes about?” De‘haé™hiyawa’’kho™ said, “I know. Verily she 
only sleeps.” 

Then at that time O‘ha’d’ asked his grandmother, saying, ‘‘Is it 
true that the mother of us two is asleep?’”’ His grandmother spoke, 
saying, “It is certain, indeed. She will awake again, too, when it 
will be time.” Then O‘ha’i’ said, “It is very necessary for me that 
quickly I should see the mother of us two.”” Then the Elder Woman 
said, “‘Thou wilt see her, it is known, when she will again arise.” 
Then O‘ha’a’ proceeded, saying, “It must needs be, as is known, 
that thou shalt tell me. That will please my mind that I myself 
shall see my mother.” 

Then at that time the Elder Woman thought that perhaps nothing 
would go wrong should that come to pass that truly he should see 
his mother. So then she showed him. Then when he saw his mother 
lying there he said, ‘Come, do thou who liest here arise again. 
What thing is the reason that thou sleepest here?” 

She did not stir at all. Then O‘ha’a’ said, ‘What thing will we 
do with this woman sleeping?’”’ Then his grandmother spoke, say- 
ing, ‘“‘It will only remain thus. Soon, as is known, she will again 
arise.” Then De‘haé™hiyawa’’kho™ said, “As to even me, my 
mind is such that it matters not to me that she continue to sleep until 
the time come that she will again arise.” 

Then O'ha’&’ said, ‘I myself will just wait also a short while. If 
it so be that my mind will become anxious that she should again 


See note on p. 609. 


488 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


arise, then also it matters not that she continue to sleep always.” 
Then at that time De‘haé™“hiyawa’’kho™ said, ‘‘Now I myself will 
just go wandering about. I will go to divert my mind.” Then at 
that time he went out to go about from place to place. 

The Elder Woman made a difference between her grandsons sever- 
ally in her love for them. She loved O‘ha’a&’ exceedingly. And she 
did not verily love De‘haé™“hiyawa’”’kho™. 

As soon as De‘haé™hiyawa’’kho” went out the Elder Woman said, 
“T have some provisions indeed, and now a small quantity indeed is 
left. That, however, it will suffice that thou and I shall continue to 
live; so then thou alone shall eat. And the reason that this shall 
come to pass is that, behold, the quantity is small, the quantity of 
our provisions is now small. I do not know whence I should obtain 
any other when it will become exhausted. Verily, indeed, our situa- 
tion is becoming more and more grave.”’ 

Then O‘ha’i’ said, “Tt must needs be that I will make the attempt 
in that I will go to seek for that upon which thou and I shall live.” 
At that time then his grandmother said, ‘It shall be that not until 
thy brother go out that thou and I shall eat together, and that then 
customarily the amount of it which is too much for us, that he will 
have to eat when again he returns.”” Then O‘ha’a’ said, ‘‘Are you 
not able then to make for me what people use, that I may use it to 
hunt? For, so be it, at the present time, quite soon, animals of what- 
ever shape they may be may go about.’’ Then his grandmother 
sald, ‘A bow then I will make for thee and a good arrow.” Then 
verily she made for him a bow and an arrow. As soon as she com- 
pleted the task she then said, ‘‘Do not thou lend it to thy brother.” 
Then at that time De‘haé™“hiyawi’/’hko™ returned. And he saw 
that his brother had a bow, and then he said, ‘Whence hast thou thy 
bow?” Then O‘ha’a’ said, “‘My grandmother verily made it for me 
and she gave it to me.”’ Then at that time De‘haé™hiyawa’’kho™ 
spoke, saying, ‘‘My grandmother, would you listen should I ask that 
thou also make for me a bow and arrow?” Then his grandmother 
said, ‘That is sufficient that you two will possesss one between 
you.” Then De‘haé™hiyawa’’kho™ said, ‘So be it.’ And he did 
not say anything else. 

In a few days then O'ha’i’ attached a flint to the end of his arrow. 
And when he finished the task he said, ‘‘ Now then I will awaken the 
mother of us two; now verily it is a long time during which she has 
been asleep.’”’ At that time then he went there fo the place where she 
lay and thus he said, ‘‘Now do thou arise. If thou dost not arise I 
will thrust thee through with my arrow.”” Now then he shook her 
for a long time. Now then verily he thrust her through with his 
arrow. Not again did she awake. Then at that time, in its turn, 
he cut her throat, and he used his arrow to do it. And he laid the 


HEWITT) MYTH OF THE EARTH-GRASPER 489 


head some distance away. It was at this time now that De‘haé*- 
‘hiyawa’’kho™ verily became aware of it, and he said, ‘“‘ Now verily 
thou hast destroyed the mother of us two. It was she, verily, who 
took the lead in establishing herself in a home here on the earth, and 
in the next place then she has taken the lead in departing from this 
earth and going there to the place whence she departed. And that, 
then, in the days ahead, her name shall be Ga‘hénde’‘so*k [she who 
habitually leads]. And then thus it shall continue to be here on the 
earth as it has (just) come to pass; that a woman who came from 
above and visited this place, and in turn she went back to the place 
whence she departed.” 

After the expiration of a suitable time then De‘haé™hiyawi’’- 
kho™ said, ‘‘Oh, grandmother, it is not good in what you did in that 
verily thou didst make a difference between him and me; verily thou 
didst not consent that I should possess a bow and an arrow also.” 

At that time then the Elder Woman said, ‘‘ Now I will indeed make 
one for thee also.”’ Now then she began to make the bow and the 
arrow. When she completed her task she said, ‘“‘Now it has come 
to pass thus as thy mind desirest. And then it shall come to pass 
thus only once. If thou dost lose it I will not make thee another.” 
Now then she gave to him the bow and the arrow also. Then 
De‘haé™“hiyawa’’kho™ received them and gave thanks and he said, 
“T am thankful.” 

Then at that time De‘haé™“hiyawa’’kho™ began to travel from 
place to place. His grandmother was averse to the association of the 
two brothers, and it was not permitted that they should eat together 
when again they two took food. Then when they had become young 
men De‘haé™hiyawé’’kho™ then daily went about from place to 
place along the shore of the lake. Customarily he went around it a 
few times, when again he would return to the place where stood their 
lodge. 

Suddenly then he saw a bird which he did not know, flying by the 
place where stood their bark lodge, there alongside of it it passed by. 
Then De‘haé™hiyawa’’kho™ hastened himself to get his bow and his 
arrow, and then he took them and went out of the lodge, and then he 
also saw that there not far away it was perched. Thither then he 
went and while he was still far away it flew away. Along the edge 
of the lake it went. Then at that time he cut across lots. Now 
then he was surprised that it was perched there. He moved up 
closer as it eyed him with surprise. Now then he shot at it and 
missed it. Now as to that it flew, away. Now as to himself he 
watched his arrow to see where it went. Not far away it there fell 
in the water. Then at that time De‘haé™“hiyawa4’’kho™ was grieved 
in his mind, and now he resolved, “I must recover my arrow, for 

19078°—28——32 


490 IROQUOIAN COSMOLOGY [ETH, ANN. 43 


verily my grandmother will not make another one for me.” Now 
at that time verily he waded into the water; moved along some dis- 
tance and then he disappeared on account of the depth of the water, 
and then he was surprised that there was no more water in the direc- 
tion whither he was going. Now then he saw there a standing lodge, 
and that smoke was also arising from it. Now then he went thither. 
He arrived there then and he saw a man sitting there. 

Then the owner of the lodge said, ‘‘For a long time now I have 
watched thee with my eyes, for that I needed that thou and I should 
see each other. I myself then brought thee so that thou hast arrived 
here. That then caused me to bring thee that thy grandmother 
verily does not respect thee, that then is the reason I brought thee, 
that now verily the time has come that thou shalt begin to do the 
work which is for thee to do. That then in the first place I will 
tell thee that a grave thing has come to pass in that thou and thy 
brother have developed differences in mind. 

“Many things in number then in the first place I will give thee 
on which thou shalt continue to live, for verily thy grandmother 
deprives thee of them. Here they lie then and do thou bear them 
away with thee, and thou wilt prepare food for thyself of them when 
thou dost return to the place whence thou shalt spit it to roast; and 
that then when it will be done then at that time thou shalt eat it. 
And that then when they two, O‘ha’i’ and his evil-minded grand- 
mother, from constant spying on you shall become aware that now 
thou thyself too hast come into possession of provisions, they two 
will ask you for some, as is well known. At that time thou wilt 
say, ‘As soon as, first, it will grow, only then thou shalt decide how 
much is necessary for thee to eat.’’ Then, in turn, he said at that 
time, ‘‘Now then I will tell thee, thou wilt be able, behold, to make 
for thyself such things as thou shalt need. Thou wilt fail in nothing; 
all kinds of things will come to pass as thou dost decide.”’ 

At that time then he said, “If it so be that thou wilt lack anything 
thou must come back here again. No matter when it may be thou 
wilt find me present in this place.’’ At that time De‘haé™hiyawa’’- 
kho™ said, ‘“Now I will return home.’”’ Then at that time he re- 
ceived seed, and then at once he departed again. 

When he had returned to the place where stood his bark lodge, 
then again his grandmother gave him the food which was their 
leavings. Now then De‘haé™hiyawi’’kho™ said, ‘Now I will ask- 
thee, my grandmother, what is the reason that so it is that never 
have we eaten together and that thou always givest to me dry things to 
eat?” Then at that time his grandmother answered, saying, ‘‘That 
verily is the reason that thus it is that we have nothing, I customarily 
find only bits of old food.” 


HEWITT] MYTH OF THE EARTH-GRASPER 49] 


Then at that time De‘haé™hiyawa’’kho™ said, ‘“‘Oh, grandmother, 
do thou know that I must begin; now verily I will work at the works 
which are for me to do.’’ Then his grandmother said, “Verily in 
the first place thou wilt make for thyself some place where thou shalt 
continue to abide when thou dost begin thy work.”” Then De‘haé™- 
hiyawai’’kho™ answered, saying, ‘Certainly, of course, perhaps it 
will so come to pass.’’ At that time he went out. He went thither 
to the other side of the island; there in that place he put up his 
bark shelter. Now then he began his work. He made the grass. 
The first thing was the sunflower which he planted there beside his 
lodge, and then said, ‘‘That will continue to be a sign for the coming 
uterine families when soon human beings will establish themselves 
here on the earth.” 

Then at that time he made another thing, and that was red willow, 
and he said, ‘‘Here I have planted a medicine which then shall be 
the eldest one of all those that shall continue to grow here on the 
earth.” 

At that time then he made another thing; that was the straw- 
berry plant. And he said, ‘‘There then I have planted it on the 
earth, which shall bear close to the surface of the ground what will 
be called berries.” 

Then at that time he made another thing. ‘A shrub,” he said, 
“T plant there on the earth, which shall be called thimbleberry, 
and it will bear constantly what shall be called berry.” 

Now again he said another thing, “I will plant here on the earth 
what shall be called mulberry (long berry) and it will continue to 
bear what shall be called berry.” 

Now again he said another thing, ‘‘Now then again I plant here 
on the earth that which shall be called huckleberry, and it will con- 
tinue to bear what shall be called berry.”’ 

Then at that time he said another thing, “I plant here on the 
earth the apple,” the large fruit as it shall be called, and it shall 
continue to bear fruit.’ 

Then at that time De‘haé™hiyawa’’kho™ said, ‘Now then I will 
rest for awhile. Verily I shall prepare food. As soon as I am 
through eating just then again I will begin again to do my unfinished 
work.” 

Then at that time he kindled a fire. Now then verily he spitted 
his corn for roasting. Then the wind spread an appetizing odor. 
Then at that time O‘ha’4’ was there out of doors going about where 
stood their lodge. Now then verily he smelled the appetizing odor. 
He learned that the wind was blowing from the direction where was 
the bark shelter of De‘haé™hiyawi’’kho™. 


See note on p. 609. 


492 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


Then verily he went indoors, then he hastened to do it, and said, 
“Oh, grandmother, something is going on at the place where stands 
my brother’s bark shelter. Truly the wind brings an appetizing 
odor from that direction.” 

Then his grandmother said, “Do thou go there. Go seek out what 
is going on there.” At that time O‘ha’d’ started and went thither 
to the place where was the bark shelter of De‘haé™hiyawa’’kho™. 
Then when he arrived there he was surprised that De‘haé™hiyaw4’’- 
kho”™ was preparing food for himself. 

He looked, and it would seem that streams of fatness and drippings 
of oil also (came from the corn), and then he said, ‘‘ What thing hast 
thou prepared for food for thyself?” 

Then De‘haé™“hiyawa’’kho™ said, ‘Of that verily have I prepared 
food on which human beings who shall dwell on this earth here 
shall continue to live.” Then O‘ha’a’ said, “‘Wouldst thou not 
consent to spare me some?”’ Then De‘haé™hiyawa’’kho™ answered 
and said, “‘It is still not time that it should thus come to pass. Soon, 
however, of course, it will become plentiful, and only then verily there 
will be time for anyone soever to eat it who shall haye need.” 

So then at that time O‘ha’a’ went out and there 1 he out of doors 
he stood and he looked all around repeatedly. He saw that all 
those things which grow of themselves were a mass of flowers. He 
saw ashrub of a beautiful color and then he said, ‘What kind of 
thing is this growing here?”’ 

De‘hae™hiyawa’’kho™ spoke, saying, ‘That verily which you 
saw is what I have planted now, and that will grow here on this 
earth. Soon indeed it will bear what is called fruit. 

Then at that time O‘ha’a’ departed. When he returned into their 
lodge he said, “‘Oh, grandmother, an astonishing thing is going on at 
the place where I have been. He has prepared food for himself 
which drips oil and from which streams fatness, and it has an ap- 
petizing odor also. I begged of him to spare me some of that for 
which I was asking. At that time De‘haé™hiyawa’’kho™ answered, 
saying, ‘The time is still inopportune. Before long that thing may 
come to pass in that way; verily, just as soon as it will become plenti- 
ful.’ That there was growing alongside of his lodge a plant which 
was in full bloom which also was of a beautiful color and of a pleasant 
odor. I asked him what kind of thing was this that grew there. 
‘That verily which you just saw I have planted it that it will grow 
here on the earth, and in the next place soon it will now put forth 
what is called fruit.’”” Then his grandmother said, “Thou shalt be 
on the watch. As soon as thou dost become aware that then again 
he will be preparing food, then thou shalt then inform me and then 
thou and I will go thither and I myself too will see what kind of thing 
is taking place there.” 


HEWITT] MYTH OF THE EARTH-GRASPER 493 


Then at that time De‘haé™“hiyawa’‘kho™ went to visit verily the 
strange man his father in his lodge. When he arrived there the 
owner of the lodge said, ‘Verily the disposition of thy grandmother 
is malevolent. She will attempt, it is known, to spoil for thee what 
now thou hast commenced to make, what kind of things the earth 
here present shall contain. So I will tell thee what way thou shalt 
act (in this matter). That when O‘ha’&’ will visit thy lodge that 
thou shalt say, ‘Wouldst thou not consent that thou and I should 
exchange for this corn that which thou shouldst take from the sub- 
stance of thy life and that thou shouldst give it me?’ Then he will 
say, ‘What thing dost thou mean?’ Then thou wilt say, ‘That, 
verily, I mean the flint.’ Then at that time he will say, as is 
known, ‘Is it that thou meanest the thing that is attached to the end 
of my arrow?’ Then thou wilt say, ‘That thing I mean which is 
contained in thy body.’ Then at that time he will say, ‘Certainly 
it shall come to pass thus.’ So thou shalt watch it come forth from 
out of his mouth. As soon then as thou see’st it thou wilt seize it 
verily and thou shalt pull it until thou think’st that perhaps it is 
just as long as that which is fastened to the end of the arrow; so long 
shall it be when thou shalt say, ‘Do thou break it here.’ If it so be 
that he will say, ‘Just also break it thyself,’ do not thou consent 
that thou shouldst break it off. It must be that he himself shall 
break it off. Then at that time thou shalt receive it. That only 
will make it possible that thou wilt be successful in what thou shalt 
be doing, that he will not be able to spoil whatever thing thou wilt 
make and he himself will not be able also to do just as thou art making 
things. But nevertheless he will attempt to do those things and to 
take control. He will not be able to do anything else when thou 
thyself shalt possess what constitutes the substance of his life.” 

Then at that time De‘haé™hiyawa’’kho™ again departed there- 
from, and verily he returned again to the place where stood his bark 
lodge. Then again De‘haé™hiyawa’’kho™ set to work and he said, 
“Here I will plant that which by itself shall be the first which my 
grandmother will see when she comes here.” 

Then he made it and he said, ‘‘Here then shall stand the shrub 
which will be called the great fruit.”** Then at that time he said, 
“Now I will rest; I will again prepare food before anything else.”’ 
Then at that time he again roasted ears of corn. Then O‘ha’i’ 
again scented an odor and at once he went thither. He did not tell 
his grandmother. 

When he arrived there he said, “Behold, wouldst thou consent 
that I myself, too, might eat of the food which thou hast prepared? 
One would think truly, perhaps, it would taste good.””, Now De‘haé™- 
hiyawa’’kho™ said, “It will be possible that the thing which you 


See note on p. 609. 


494 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


desire shall come to pass, if thou shalt do thus the thing that I myself 
require, that verily thou shouldst give to me thy life, that thou 
shouldst give to me the flint (=the power to freeze living things). 

O‘ha’i’ replying said, ‘‘Dost thou mean that thing which is 
attached to the end of my arrow?” De‘haé™hiyawa’’kho”’ reply- 
ing said, “It is another thing, verily. Verily I mean that thing 
which is contained in thy body; that is the thing which I demand 
that thou shouldst give to me.” 

Then O‘ha’i’ said, “Just that, too, shall come to pass.’”? And now 
then he opened wide his mouth and now out of his mouth came 
forth alethal weapon. It appeared like flint. Now De‘haé™hiyawa’- 
‘kho”™ grasped it and he pulled on it and said, ‘‘Here perhaps is the 
place where it should be broken off.”” Then O*‘ha’i’ said, ““Come, 
therefore, do thou break it off.’’ 

De‘haé™hiyawa’’kho", spoke, saying, ‘‘Thou indeed ownest thy 
life. So thou thyself shalt break it off and thou thyself also shalt 
give it to me. Then and not before will the act be a discharge.”’ 
Then O‘ha’i’ indeed broke it off and gave it to him and said, ‘“‘ Now 
the thing which thou desirest has come to pass.” 

At that time then De‘haé™hiyawa’’kho™’ said, ‘Now I accept it. 
Now, then, I myself, too, will give thee the thing for which thou didst 
ask.” At that time then he plucked off from his roast two grains of 
corn and he said, “‘One thou wilt eat; one, as to it, the grandmother 
of us two will eat.”” Now he received the two grains and he departed 
homeward. When he reached the place whence he had started he 
said, “Oh, grandmother, it had not been possible that I should 
have told thee. Now again I have been there where stands the 
lodge of my brother. So now I bring back the kind of food that he 
has prepared in the place where I have visited.’’ Then he gave her 
one grain of corn and he said, “That, it is said, thou thyself shalt eat; 
one, too, I myself will eat.” 

Then the old woman received it and she ate it and said, ‘‘Do thou 
thyself eat it at once. This tastes good indeed.” Then O‘ha’a’ in 
his turn ate it. So at that time the old woman said, ‘‘ Did it taste 
good to thee?’’ He replied, saying, “It tastes exceedingly good.” 
His grandmother said the same thing also. Then at that time she 
said, ‘Thou wilt tell me at the time when again thou dost notice 
that he will again prepare food for himself. Then verily by all 
means I will go there.’ Then O‘ha’a’ said, “Just that too shall 
come to pass that thou dost desire.” 

Now what De‘haé™hiyawa’”’kho” had planted produced fruit. 
Now, too, he formed the bodies of the bluebird and robin and pine 
martin, and he said, ‘‘Now I have finished your bodies. And I 
have planted things for the purpose that ye shall breed here on the 
earth; thus it is suitable that ye shall produce offspring.” 


HEWITT] MYTH OF THE EARTH-GRASPER 495 


Then at that time he let them go, all, and there were two individuals 
each, one individual male and one individual female. At that time 
they flew and now also they sang. Now O‘ha’i’ heard them talking 
together thither in all manner of tongues, and they all had beautiful 
voices. 

Then O‘ha’a’ said, ““Oh, grandmother, something is going on in 
the direction of the place where stands the lodge of my brother. 
Truly in that place there are loud sounds; they have fine voices.” 
His grandmother said, ‘“‘There very soon thou and I shall go; thou 
and I will go to see what is taking place there.” 

Now De‘haé™hiyawa’’kho™ said in his turn, ‘‘ Verily I will make 
the body of the thing which shall be called the deer.’’ So then he 
made its body; and next to it the moose and the buffalo; all two 
bodies apiece, one male and one female. Then he said, ‘Now I 
have completed your bodies. SoI planted things for the purpose 
that ye shall breed here on the earth.’’ So then he let them go and 
they ran away . 

Now again De‘haé™hiyawa’’kho”™ said another thing, ‘So now 
I will make that which shall be called passenger pigeon.’’ So then 
he made it; he made several bodies. They were two in number, one 
body was male and the other body female. 

Then De‘haé™hiyawi’’kho™ said, “‘ Now again I will make another 
thing and that is what shall be called a porcupine.’’ Thus too he 
made two flesh bodies; one was male and the other was female. 

Then again he said another thing. ‘‘ Now in its turn J will make 
that which shall be called wild turkey.’’ Thus too he made two 
bodies, one male and the other female, and then he said, ‘‘It is I 
who finished your bodies. I have planted things for the purpose that 
you shall breed your families here on the earth.” 

At that time then he let them go and so they flew away. 

Then at that time De‘haé™hiyawa’’kho™ said, ‘Now in turn I 
will make those things which shall have the habit of climbing and 
which will inhabit dry lands; so then I will make that which will be 
called a bear.”’ Now verily he worked and he made two flesh bodies; 
one was male and the other was female. 

Now again De‘haé™hiyawa4’’kho™ said, ‘‘Now I will make in its 
turn what shall be called raccoon.’’ And then he made two flesh 
bodies; one body was male and the other body was female in its turn. 

Now again De‘hae™hiyawa’’kho™ said another thing, “I will make 
another thing which shall be called beaver.’’ So at that time he 
made two bodies, one male and one female. As soon as he had com- 
pleted them he then said, ‘‘I myself verily have completed your bodies. 
I have planted things for the purpose of having you breed your families 
here on the earth.”” And now he let them go and then in their turn 
they went away. 


496 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


Then at that time this one said, ‘‘ Now first I will rest,’ and then 
he returned home. Then verily he again prepared food for himself. 
Then again O‘ha’ié’ scented an exceedingly sweet odor. Now he 
scented all the various kinds of odors. At this time too he scented 
the ripened fruits of the various shrubs planted by De‘haé™“hiyawi’’- 
kho™. Now at that time that one returned again to the lodge where 
they two dwelt together and said, “‘Oh, grandmother, it is a wonder- 
ful matter; I have scented all kinds of sweet odors. It would seem 
now, does it not, that again my brother is preparing there food for 
himself?” Then at that time the old woman said, ‘Now, verily, 
let us two go to that place; let us two go to see just what kind of 
thing is going on there.”’ 

So now they two started. They arrived at the place where De‘- 
haé™hiyawa”’kho™ went about. She was surprised that what was 
going on was as wonderful as reported. All the various kinds of 
fruits were growing and only sweet odors were borne about by the 
wind. 

She saw that just beside the door of the lodge of De‘haé™“hiyawi’’- 
kho™ there grew a sunflower, and that is that thing by which day- 
light was given to that place; and standing nearby there stood a 
shrub bearing fruit covered with drops of syrup—raspberries. Now 
at that time they two entered the lodge. There she saw him roasting 
something. Verily the fatness thereof flowed down in streamlets. 
So then she said, ‘“‘Who is it who has made this thing such as it is 
outside?” 

Then De‘haé™hiyawa’’kho™ replied, saying, “It is I, verily, who 
have done this. I have just commenced it.’”” Now his grandmother 
replied, saying, ‘“‘Then would it be possible that thou shouldst share 
us two some of it that we two should eat thereof?” 

De‘haé™“hiyawé’’kho™ spoke and said, “It will be possible. But 
it will also not be possible as to that one tree standing yonder, of 
one kind among all those which I have that one customarily eats.’ 
Now at that time he plucked off grains of corn from his roasting ears, 
and he gave each one. So then as to them they two ate. 

Now at that time De‘haé™hiyawa’’kho™ said, “Let us go out.” 
So then they went out. Now verily they severally stood there and 
De‘haé™hiyawa’’kho™ then said, “‘This was the first thing that I 
planted and that is called sunflower.’’ So then they passed on. 
They had not gone very far when he said again, ‘‘I have planted this 
which is called red willow.” 

Now at that time again they passed on. They had not gone very 
far when again he said, ‘‘I have planted this which is called red 
raspberry.’’ And now he plucked off berries and gave one to each. 

Now again they passed on. Now again he had not gone very far 
when he, De‘haé™“hiyaw4’’kho™, said, ‘I have planted this which is 


HEWITT] MYTH OF THE EARTH-GRASPER 497 


called thimbleberry,’’ and then he plucked off the fruit and gave one 
to each. 

Then again they passed on. Now again De‘haé™hiyawi’’kho” 
said, ‘‘This growing here is called mulberry,” and so then again he 
plucked off one berry apiece and gave to the two standing there. 

Now at that time he said, ‘‘Let us now go back.” So now then 
they turned back, and when they had gone back about one-half way 
then De‘haé™“hiyawa’’kho™ said, “This which I have planted here 
is called huckleberry. Thus then it shall continue to be here on the 
earth that there will be differences in the times at which they will 
ripen. This huckleberry will continue to ripen about midway of 
the season of the ripening of all kinds of fruits.” 

Then at that time they returned to the side of the lodge. As soon 
as they had arrived there De‘haé™hiyawa’’kho™ said, ‘This tree 
standing here which I planted is called the great fruit (modern name 
for apple).’’ So now he plucked off two apples, giving one to each. So 
at that time they two ate. Then his grandmother said, “Extremely 
wonderful and pleasing to the mind is what you have done. Wouldst 
thou not consent that one and I should take back with us a small 
quantity?” 

Then De‘haé™hiyawa’’kho™ said, ‘‘It is not possible that it thus 
should come to pass. The reason is because I have just planted them. 
Soon, however, they will become abundant. At that time it will 
just be possible for the thing to take place for which thou dost ask.” 

Then she said, ‘‘Who then has brought about that kind of thing, 
those game animals making sounds and having fine voices?’”? Now 
De‘haé™hiyawa’’kho™ spoke and said, ‘‘I verily so have done; 
verily it is all my own labor.’’ Then his grandmother said, ‘‘ Who 
then will use all the things which you have now completed?’’ Then 
De‘haé™hiyawa’’kho™ said, ‘Just they also shall use them who soon 
will populate this earth and who have the bodies of mankind.” 

Then his grandmother said, ‘‘Now one and I will return home,” 
and then they two departed. 

When they two returned to the place where stood their bark 
shelter then the Old Woman said, ‘‘ Extremely wonderful is what has 
been done where we two have been. Truly, indeed, has been ful- 
filled his saying, ‘I will make what things are necessary.’”’ 

Now at that time O‘ha’a’ spoke and said, “Oh, grandmother; I 
will be able, it is known, to do the same things.” 

It was not a long time after when they heard a loud sound ap- 
proaching. As soon as they two heard it they two went out-of-doors, 
and then the Old Woman said, “‘ Now, verily, thou and I will see that 
kind of thing in action.” So then they two stood out-of-doors. 
They two were surprised that there ran severally a number of 
animals, and they were many having the body of deer, and they 
passed by. 


498 IROQUOIAN COSMOLOGY [eTH. ANN. 43 


Just after this again other animals severally ran by. There were 
many raccoons and they passed by. Just after then again other 
animals ran by; there were many buffalo and they passed by. Just 
after they had passed then again other animals came running toward 
them, and these were many bear, and they passed by. 

Just then again other animals came running toward them, and 
they were many elk and they passed by. Just after then again 
other animals came running toward them, and these were many por- 
cupines and they passed by. Then they two looked and saw many 
animals flying about and there was a great noise made by their 
flying and their talking. 

Then at that time the Old Woman said, “Extremely wonderful is 
what has come to pass. Now verily it has been accomplished now 
that those beings whose bodies De‘haé™hiyawa’’kho™ formed have 
multiplied their kinds.”’ 

Now at that time O‘ha’ii’ said, ‘I will go to the place where stands 
the lodge of my brother. I will speak directly, and I will ask him 
from what place has he the kind of thing, it may be, from which he 
has made all the things he has now finished. All kinds of fruit 
which he has planted, all kinds of animals also, all of whose bodies 
he has completed. If he will tell me what I ask him I shall make 
(them) too myself, because, indeed, he is stingy in not giving us two 
very much. 

“So I will make things just like those which he has planted in 
places. So that will cause it that thou and I ourselves will have an 
abundance.”” Then at that time O‘ha’i’ started out and went out-of- 
doors. It was not long when he arrived at the place where stood 
the bark lodge of De‘haé™hiyawa’’kho”’, his brother. 

Just as soon as he stepped inside of the lodge he said, ‘‘In visiting 
thy lodge I come seeking this thing. I desire that thou shouldst 
tell me what kind of thing thou didst employ in making as many 
kinds of things as thou hast now planted and the various kinds of 
game animals whose bodies thou hast completed.”” Then at that 
time De‘haé™hiyawa’’kho™ replied, saying, “(I say) that indeed 
this earth is alive, be it known, so therefrom I took up earth by which 
I made all the things I have planted and I have finished living bodies, 
so that is the reason all they are severally alive and that in their 
bodies severally they will die, that earth they will become again, not 
as to their lives. 

“So thus too is it in regard to the game animals, that concerning 
them too I took up earth and made them thereby, so that is the 
reason they all are alive and they will die in their bodies, not as to 
their lives, verily.” 

Now at that time O‘ha’a’ learned (about what he asked) and so 
then he said, ‘That is all that brought me here.” Then De‘haé™- 


HEWITT] MYTH OF THE EARTH-GRASPER 499 


hiyawa’’kho™ said, ‘I myself in turn will ask thee what kind of 
thing then would kill thee?”’ At that time then O‘ha’a’ said, ‘‘The 
only thing that I myself fear is flint stone and the horns of the deer 
kind. It is known that these two things which I have told thee are 
able to kill me.”’ 

Now De‘haé™hiyawa’’kho™ said, ‘‘That only is the sum of what 
I have that I thought I should ask of thee.”” Then O‘ha’ié’ went 
home. 

Now as soon as he arrived where stood the lodge of the two, then 
he said, ‘Oh, grandmother, it has come to pass in accordance with 
my desires. It has now been revealed to me what kind of things he 
uses in making the things he has planted and the game animals. 
That, it is said, he used earth to make them.”” Then his grandmother 
said, ‘‘What kind of thing dost thou think of the many things that 
he has told thee?’”? Then O‘ha’i’ answered and said, ‘“‘My opinion 
is just this: I believe that perhaps all the things which he has now 
completed is a great work. So I think that perhaps it would be an 
easy matter for me to conceal” the game animals so all would then 
be under our own jurisdiction.” 

Then the old woman said, ‘“‘What thing wilt thou do that thou 
wilt be able to conceal the bodies of the game animals?’ Then 
O‘ha’a’ said, “In the earth I will shut them up. Yonder near by, 
near a mountain, there inside verily I will shut them up.” 

Then his grandmother said, ‘‘ Now as to myself I shall say nothing 
more.” Now at that time O‘ha’i&’ went out and he went there to the 
place where there was a mountain cliff. There he set to work and 
there he completed a cavern for himself. Now at that time he 
gathered together the bodies”’ of the game animals, driving them all 
there. So therein he drove their bodies in the place where he had made 
himself a cavern inside of the mountain cliff. So as soon then as all 
had entered he placed a rock over the place where was the opening 
into the earth. Then at that time he said, “‘Now I have shut them 
all in. So only that is the amount of my work. Now I myself have 
brought all under my control. Only there will I myself continue to 
get what my grandmother and I will continue to live upon.’”’ And 
then he went home. As soon as he arrived there he said, “Oh, 
grandmother, now as to them I have shut in all the game animals. 
So now thou thyself wilt decide the time customarily that thou 
standest in need of meat. Only wilt thou customarily tell me, then 
at that time I will fetch it.” 

His grandmother said, ‘It is to be extremely thankful that now 
verily thou and I have obtained provisions abundantly.” 

Now at that time O‘ha’a’ again went there to the place where 
stood the lodge of his brother. So he arrived there and then he was 


See note on p. 609. 


500 TROQUOIAN COSMOLOGY [ETH. ANN. 43 


suddenly surprised that De‘haé™hiyawa’’kho™ was making for him- 
self many arrows. Then O‘ha’i’ said, “For what purpose art thou 
going to use the extremely many arrows which thou now hast?”’ 

Then at that time De‘haé™hiyawa’’kho™ answered, saying, ‘For 
that purpose verily I am making myself ready that just there soon 
now the game animals will in truth become abundant here.”” Then 
O‘ha’ ii’ said, ‘‘Whence then is the place from which they shall come, 
as you continue to say that the game animals will become abundant? 
I myself do not see that the game animals go about anywhere.” 
Then De‘haé™hiyawa’’kho™ spoke saying, ‘‘It must be the fact that, 
as is known, in some place all those that habitually go about on dry 
upland go from place to place.” Now at that time then O*ha’a’ 
went home. 

As soon as he returned to the place where the bark lodge of the 
two stood, he said, “Oh, grandmother, I visited the place where 
De‘haé™“hiyawi’’kho™ abides, and there I saw him making many 
arrows for himself. He is preparing himself, he says, ‘For soon now 
the game animals will become abundant.’”’ 

Some time thereafter the Old Woman spoke, saying, ‘‘ Just now also 
thou shouldst fetch meat, for now it has verily become exhausted 
for us.” Now then O‘ha’a’ started out and went there to the place 
where was the cave. As soon as he arrived there he then moved 
away the rock lying there with which he had closed up the (mouth 
of the) cave; so then he entered therein and there inside he killed a 
game animal. Then at that time he came forth again and then he 
fixed it again, he again closed up the (mouth of the) cave. Then at 
that time he went home bearing by the forehead strap a deer. As 
soon then as he returned he said, ‘‘Oh, grandmother, now verily the 
wish thou didst express has been fulfilled.”’ 

The Old Woman replied, “It is for us to be extremely thankful. 
Verily, the game animals have now become most convenient to us.” 
Thus it continued to be for some length of time. 

Now at that time De‘haé™hiyawa’’kho™ became aware that the 
game animals did not go about any more in any place. So then 
again he went there to the place where stood the lodge of the man 
whose name is Hao™hwéidjiyawa‘k’ho™.2* As soon as De‘haé™- 
hiyawi’’kho”™ arrived there he said, ‘I do not know what thing, it 
may be, has happened to, has befallen, the bodies of the animals, the 
game animals; all those whose bodies I finished do not in any place 
go about.” Then at that time the man, Hao™“hwéidjiyawa’k’ho”, 
said, ‘I know the place where they abide away. They are shut in, 
indeed; there is a cave in the earth and there away they abide. It 
is that thy brother, O‘ha’a’, who has outwitted thee. So now I 
will tell thee of the place where away abide the game animals. That 


See note on p. 609. 


HEWITT] MYTH OF THE EARTH-GRASPER 501 


is the place where stands the lodge of them, thy dear grandmother, 
there beyond directly it there stands a mountain and there inside of 
it he has made himself a cave and there he has shut them in, so there 
they remain. And he has stopped up the place by which they 
entered with a rock which he placed over the place, the opening of 
the cave. 

“So thou shalt do thus and it will result in good that thou shalt 
watch O‘ha’a’, thy brother. 

“Thou shalt go there the day after to-morrow. Let it not be that 
he become aware of it. A short distance therefrom thou shalt con- 
ceal thyself. Let it not be that he will see thee. At that time, it is 
known, he will again come for meat of the game animals. So thou 
wilt see what he will do when he uncovers the mouth of the cave. 
Thou wilt see when he enters into the cave. Thou wilt see him also 
when he comes forth and again covers over the mouth of the cave, 
and when he bears with the forehead strap the body of the game 
animal. Now as soon as thou wilt think that now perhaps he has 
returned to the lodge of them thou in turn wilt uncover the mouth 
of the cave. So at that time then thou wilt enter it and therefrom 
thou shalt drive out the bodies of the game animals.’”’ Now at that 
time De‘haé™hiyawa’’hko™’ returned to his home. 

When the time came which Hao™hwéndjiyawa’k’ho™ appointed, 
then De‘haé™“hiyawi’’kho™ started out and he carried with him 
every one of his arrows. There aside he went around along the shore 
of the lake. 

He arrived there where stood the mountain, and there aside he 
seated himself. Not a long time did he sit there when he saw him, 
for now O‘ha’i’ came toward him. While he walked along he stopped 
there where lay the great rock. So he was looking about him; it 
would seem to be that he was careful that no one should see him. 

Then at that time he grasped the great rock and raised it on edge 
and laid it aside, and now entered into the cavern. De‘haé™hiyawa’- 
‘*kho™ only kept still, and there verily he watched him in the way 
he did to be able to enter therein. 

It was a long time before he came forth again, and he bore on his 
back by the forehead strap a porcupine. When again he placed 
the body on his back he said, ‘‘Some manner of thing perhaps is the 
reason that it thus befell me. With great difficulty did I kill the 
game animal, and almost did it kill me myself.’’ Now at that time 
he again drew back the rock and again covered the mouth of the 
cave, and then he again bore the body by means of the forehead 
strap and then went home. 

Now just as soon as he disappeared in the distance then De‘haé™- 
hiyawi’’kho™ said, “So now verily I in my turn should go to the 
place where the game animals go about.”’ So now he went there to 


502 IROQUOIAN COSMOLOGY [pTH. ANN. 43 


the place where lay the great rock. While going along he just picked 
up the rock and laid it aside and then there he entered into the cave 
and then drove thence the game animals. So now all came forth. 

So now De‘haé™hiyawa’’kho™ spoke and said, ‘‘I myself, behold 
this, completed your bodies. Verily it has not resulted in good that 
you did not become wild. That caused what befell your bodies, 
that it was possible that he could shut you in. So now I make an 
order that so it shall be in the time which shall be wherein your 
co-uterine kinships persist, as long as the earth shall continue here 
you shall be wild then after this. So verily, in turn, one will cus- 
tomarily exert one’s self to the utmost before one shall see you. 
Ye will be free and it will be by your own exertions that ye shall 
continue to live.” 

Now at this time they dispersed and all fled away. Now then he 
shot a deer, and there in its body did the arrow become fixed, so 
now he said, ‘Do thou run; do thou go there to the place where is 
the doorway of the old woman, my grandmother.”’ 

Now verily it ran, and just there at the doorway, outside thereof, 
there its body fell down, making a great noise; its hoofs made a great 
noise. Verily the old woman heard it, so now she quickly arose and 
she said, ‘“‘Behold this, what kind of thing has come to pass?”’ Now 
at that time she stood outside of the door and she looked and she 
was surprised that there lay a dead deer, even with the arrow fixed 
in its side. So then she said, “Listen, O‘ha’a’; do thou look at a 
thing so wonderful, for now a game animal has visited our lodge.” 

Then O‘ha’a’ looked and he recognized the arrow which was fixed 
in it as one belonging to his brother. Nothing did he say. So now 
he returned into the lodge. And so his dear grandmother followed 
him closely. 

Now again De‘haé™“hiyawa”’kho™ shot and his arrow became 
fixed in the body of a raccoon. So now he said, “‘Do thou run. Go 
there to the place where stands the bark lodge of my dear” grand- 
mother.” Now at that time it ran and its body fell just beside the 
very doorway. 

Now again he shot another arrow and the arrow became fixed in 
the body of a buffalo; so now again he said, “‘Do thourun. Go there 
to the place where stands the bark lodge of my dear grandmother.” 
And now it too ran and its body too fell beside the lodge where 
his dear grandmother had her fire kindled. 

Now at that time again he shot another arrow, and the arrow in 
its turn became fixed in the body of a bear; so now he said, ‘ Do thou 
run. Go there to the place where stands the lodge of my dear grand- 
mother.”’ 

Now verily it ran, and its body fell there beside the doorway. 


See note on p. 609, 


HEWITT) MYTH OF THE EARTH-GRASPER 503 


Now then again De‘haé™hiyawa’’kho" shot another arrow, and 
the arrow became fixed in the body of a moose. So then he said, 
“Do thou run. Do thou go there to the place where stands the 
lodge of my dear grandmother.” Now at that time it ran, and there 
beside the lodge its body fell. 

Now at that time De‘haé™“hiyawa’’kho™ again shot another arrow, 
and the arrow became fixed in the body of a wild duck. So now 
De‘haé™hiyawa’’kho™ said, “Do thou fly. Go there to the place 
where stands the lodge of my dear grandmother,” So now it flew, 
and its body fell there beside the lodge. 

Now at that time De‘haé™hiyawa’’kho™ said, ‘‘Now, perhaps, 
that is verily sufficient.’”’ So now he started away and he went 
there to the place where stood the lodge of his grandmother. 
As soon as he entered his grandmother said, ‘‘A wonderful thing 
has taken place. And that is that thy brother has been away to 
hunt game. Look thou at the kind of body that he has killed and 
brought back.” Then De‘haé™hiyawa’’kho™ looked and_ said, 
“That verily is what is called a porcupine. Verily O‘ha’i’ has been 
to the place where no kind of game goes about. Behold this, I myself 
have been out hunting. Truly game animals abounded in the place 
where I myself have been.” 

Now again he spoke and said, ‘So now I will dress” the game, as 
many as I have killed.” Now at that time he again went out-of- 
doors. Now verily he began to skin them. He finished them; now 
in turn he cut their bodies up, and when he finished he then hung up 
the several pieces of meat, and the hanging pieces of meat extended 
all around the lodge. Now at that time he brought the skins into 
the lodge, and so he smoothed out each separate skin. Now he fas- 
tened them severally. He usually fastened it against the bark side 
of the lodge, and he went entirely around the inside of the lodge. 
At that time he spread one skin over the place where his grand- 
mother had her bed, and another, too, he laid there. 

Now De‘haé™hiyawaé’’kho™ said, ““Oh, my dear grandmother, now 
verily has been fulfilled the whole matter, the kind of thing verily I 
promised. I have promised thee; so now I have completed it. So 
thou shalt be the first that shall have pleasure of mind continuaily 
from the kind of things that the earth here present will continue to 
contain for that purpose. And human beings will be born here on 
this earth, and they shall control the game in it, and their minds 
shall be continually consoled by the things which the earth shall 
continue to contain. So now I ordain that in the future time 
when you two use up this which I have left here in the lodge of you 
two, then verily you two shall help yourselves that you two shall 
continue to think in peace.” . 


See note on p. 609. 


504 IROQUOIAN COSMOLOGY [eTH. ANN. 43 


As soon as he finished his message then De‘haé™hiyawaé’’kho™ 
again went out-of-doors and again departed, and he went there to 
the place where stood his bark lodge. 

Not a long time after he had returnd then De‘haé™“hiyawi’’kho™ 
said, ‘‘Not, verily, perhaps, would it result in good that my brother 
and I should be near together. Now verily he has revealed himself; 
now he has distressed my mind in the things at which I am working. 
So, perhaps, he and I must separate, for still, verily, I have matters 
at which I will continue to work. So now thus verily, perhaps, I 
shall do. So I will cut in two parts this floating island, so I will 
thrust fresh water in the space between us, so he should not be able 
at any time to cross the stream.” 

Now at that time he went out and he started going to the shore of 
water. He stood there at the very edge of the water, and now he 
said, ‘‘ Now this earth shall be divided. So you, these Waters, I cause 
you to volunteer that ye shall continue to be between, in the space 
which is the distance these two earths shall continue to be apart.” 
So now De‘haé™“hiyaw’’’kho™ started and went there; he passed 
himself through the very middle of the floating island. Now at 
that time the fresh Waters were following him. He arrived on the 
opposite side of the island; then he said, ‘‘ Now verily I have com- 
pleted it.” Now at that time the Waters desisted. Now at that 
time De‘haé™“hiyawi’’kho™ said, “‘Now verily my brother and I 
have become separated.’ So then he went home. In a very short 
time he returned to the place where stood his lodge. 

Some time afterwards O‘ha’i’ said, ““My dear grandmother, now 
verily thou and I have still left only a small quantity of meat. So 
now I will go hunting there, so thou and I will continue to have suf- 
ficient other meat when the amount which De‘haé™hiyawa’’kho™ 
has given us will become exhausted.”” Now O‘ha’a’ went out-of- 
doors; now verily he went to hunt. 

Now O‘ha’a’ went about from place to place and he was not suc- 
cessful in seeing agame animal. It was a long time; on every side 
of the island did he go to and fro. He became very tired, and then 
he saw game animals. Just as soon as they saw him they at once 
fled away, and there he watched them as they plunged into the water. 
Now at that time he first noticed the island floating on the other 
side, whither the game animals went. He saw them when they there 
went ashore. 

At that time O‘ha’d’ was astonished by the thing that had come 
to pass. Now verily he said, ‘Wait; let me go to tell De‘haé™hiy- 
awi’’kho”. Not, perhaps, yet does he know the thing as it is, as I 
saw it to-day.’’ Now then he departed. He knew verily in what 
direction stood the lodge of his brother. So thither then did he go. 


newrrt] MYTH OF THE EARTH-GRASPER 505 

Now verily he could not find it. Nowhere did he find his person. 
Now at that time verily he began to travel over his floating island; 
verily he did not find his person in the whole island. Some time 
afterwards he went home. 

As soon as he reached home again he said, ‘““Oh, my dear grand- 
mother, an astonishing thing that came to pass in what I saw and 
that I could not find the game animals. And I traveled about during 
along time. JI went back and forth over nearly the whole of the 
island which floats here before I saw the game animals. Just as 
soon as they became aware that I was coming they at once fled 
away, and there near by plunged into the water. Then at that 
time I saw there that there is another floating island whither then 
they went, and they landed from the water on that side. Now at 
that time I returned thence, for I desired to tell De‘haé™hiyawa’’- 
kho™ of the things that I had seen. I went toward the place where 
his bark lodge stood. I sought for his person over the entire island. 
I went back and forth over the whole of it; but nowhere does his 
bark lodge still stand.” 

Now the Old Woman spoke, saying, ‘‘ Now verily thou and I can 
do nothing as to what has happened.”” Now O‘ha’&’ spoke and said 
“Tt must needs be, too, that I myself shall now begin to make things. 
I myself will be able, it is known, too, so to do in all the things as 
De‘haé™hiyawa’’kho™ has made.” 

So now he said, ‘‘In the first place, perhaps, I shall begin with the 
game animals small in size.’ Now at this time he made butterflies. 
He finished them. So then he said, ‘“‘Now I have completed their 
bodies, so now I will travel about on the earth present here.’’ Then 
at that time they flew. Just after they had flown, just then a num- 
ber of pigeons whose bodies De‘haé™hiyawa’’kho™ had made flew 
along there. At that time O‘ha’a’ said, ‘‘Those, verily, are the 
things which my brother habitually calls pigeons; so I myself, too, 
will make bodies like them.” 

So now he began to form their bodies. When he completed them 
he said, ““Now I have finished your bodies, so now I will travel 
about on the earth present here.’’ He finished them before he became 
aware that these apparently were covered with fur, and apparently 
they possessed teeth. Now at that time they flew. 

Now again O‘ha’&’ said another thing, ‘Perhaps, in the first 
place, I will make that by which it shall be lighted, just as it is that 
there is standing beside the lodge of De‘haé™hiyawa’’kho™ what he 
calls Sunflower.’ Then at that time he made it. Just beside his 
lodge is the place where he said, ‘“‘Here shall grow the thing which I 
have planted by which there shall be daylight, and it shall be 
called Sunflower.”’ 

Now at that time he again said another thing, “I will make that 
which shall be called the larger fruit (apple.)”’ Then verily he made 

19078°—28——33 


506 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


it. Also when he finished it he then said, ‘‘Here beside the lodge, 
there it shall continue to grow; here is the place I planted it.’ As 
soon as he had finished this he said, ‘‘I would that I be surprised by 
the coming of my brother, so that he might see what kind of things 
now I myself too have made. Just what kind of thing he would say 
when he would see them. I will rest first until De‘haé™hiyawa’’- 
kho” will arrive.’ So then he rested. 

Not long afterwards he again saw there many kinds of small 
animals severally flying along, and then he said, ‘This too I myself 
will do. I will make them to be extremely many in number.”’ And 
now at that time he made them. Just when he had finished them he 
was surprised that De‘haé™hiyawa’’kho™ was coming toward him. 
Now O‘ha’a’ made haste and spoke and said, ““Come, do you make 
haste, now do you fly.”’ Now verily they flew and there was a great 
noise. Now at that time De‘haé™hiyawa’’’kho™ arrived there and 
said, “At what kind of thing are you at work?” Then O*ha’a’ 
said, “I am resting this noon. I desire that thou shouldst see, in 
the first place, all the things which I have now completed.” 

De‘haé™hyawa’’kho™ replied and said, ““What kind of things 
then are those beings that flew while I was coming yonder?” = O*ha’a’ 
said, “Do thou listen well to the great noise of their talking. Those 
verily are the animals small in size which I have just completed.” 

Then De‘haé™hiyawi’’kho™ said, “It is true, verily, that the 
noise they are making by all their different languages is a great noise. 
And verily they shall continually be called flies. It will be that they 
will assist me. Some will become such that they will live upon game 
animals.’”’ Now O‘ha’i’ laughed and said, “‘Let us go to examine 
the Sunflower which, as is known, I have planted, and the large 
fruit (apple).”’ So then they two went to the side of the lodge. Again 
they two arrived beside the lodge, and then at that time O‘ha’a’ 
said, ‘“‘Here, verily, grows the Sunflower.”” Then De‘haé™hiyawa’’- 
kho”™ looked at it and said, ‘‘ Verily this plant standing here bears a 
flower, a beautiful flower, so when it ripens it will be able to assist 
me. That shall be by which the several kinds of small animals 
shall live. Verily this plant growing here shall be called thistle.” 

This time the mind of O‘ha’a’ was gratified. So then he said, 
“Tn its turn thou wilt see the large fruit (apple) which I have planted.” 
At that time they two went thither. 

As soon as they two arrived there then O‘ha’d’ said, “Here verily 
grows the large fruit (apple) which I have planted.’’ Then at that 
time De‘haé™hiyawa’’kho™ said, “This is all right. This which 
you have planted shall assist me. It will be that the game animals 
shall live by it. So as to that it shall continue to be called thorn.” 

Now at that time O‘ha’i’ was exceedingly pleased, and now he 
said, ‘‘Let us two go to examine the bird which, as is known, I have 


HEWITT MYTH OF THE EARTH-GRASPER 507 


made.’ Now verily they two started. They arrived at the place 
when O‘ha’i’ said, “‘Here verily do thou look. I myself completed 
the body of this bird.” Then De‘haé™hiyawa’’kho™ looked and said, 
“That is all right. There is no reason why they should not travel 
about over the earth present here. Verily those things can do no 
harm to anything. So they shall continue to be called butterfly.” 

Now the mind of O‘ha’a&’ was gratified. Then again he said, 
“Now only one thing is left that thou shalt see. Truly I believe that 
I made a mistake in it, seemingly. Now as to them thou then shalt 
decide what thing thou shalt do when thou seest them. 

Then at that time they two started. When they arrived at the 
shore of the lake there they two saw many beings. Then O‘ha’ii’ 
said, ‘Behold then these beings flying about are what I meant when 
I told thee. As to them I believe that I have made pigeons.”’ 

Then De‘haé™hiyawaé’’kho™ looked at them and said, ‘Hither do 
ye come.’”’ At once they came flying to the place where he stood. 
So then he spoke and De‘haé™hiyawa’’kho™ said, “Verily, it is not 
ordained that things having fur and having teeth should be in the 
habit of flying about. For it would not result in any good that 
ye commingle with those things which are covered with feathers 
and fly by day. So that perhaps would result in good that ye 
divide yourselves into two parts when all things have been com- 
pleted. And it is known that it shall so come to pass that only for 
a certain length of time there will be daylight on the earth present 
here. Then at that time darkness will come over it, and after a 
certain duration then again daylight shall come. So there those 
beings which have feathers shall continue to go about during the time 
that there shall be daylight; and when darkness comes over it then 
as to them they shall keep still. And not until that time ye in your 
turn shall travel about again. It is known that it would not be good 
that in broad daylight those beings who are covered with fur should 
fly about and should have teeth. So there in that place among the 
trees ye shall dwell.” Now at that time O‘ha’i’ was astonished at 
the kind of things that his brother said. Now De‘haé™hiyawa’’- 
kho™ said, ‘Behold, I now go back home. So now thou in thy 
turn shall come to visit my home. Thou shalt come to examine what 
kind of things I myself am doing.’”’ Now at that time they two 
separated, and then De‘haé™hiyawa’’kho™ went home. 

When he again returned to the place where his lodge stood he 
then of course thought about many things; he thought that it would 
be good that he should make what would be an orb here present, 
which should light up the earth present here below. Now at that 
time he started. He went thither to the place where stood the 
house of Hao™“hwéfdjivawa’k’ho™. 

When he arrived there he then said, “I have come to this place to 
ask about my intention to make an orb of light to be present, which 


508 IROQUOIAN COSMOLOGY [eTH. ANN. 43 


should continue to give daylight to the earth present here below.” 
Then Hao™hwéfdjiyawa’k’ho™ said, ““Now it is time. From the 
place whence thy dear grandmother came, therein abides her elder 
brother who has now made all his preparations, and he is watching 
for her to remember him. So it will be correct that thou shouldst 
assign him the duty to give daylight to it. Verily he having said, 
‘It shall come to pass when one will remember me that the earth 
shall quake.’ He also said when his younger sister departed, ‘I 
will go to examine, some time or other, the place where thou shalt 
continue to go to and fro. So thus it shall come to pass that it will 
result in good that thou shouldst invite that one to come. So in this 
way thou shalt do. Thou hast planted the plant whose branches are 
red (red willow), and thou shalt cut off therefrom the young shoots 
which have just sprouted out. These shall be two in number; and 
so from one of these thou shalt scrape the bark and steep it for medi- 
cine. Just as soon as the medicine is cooked thou shalt take it as an 
emetic. Now, from the other one thou shalt scrape the bark and then 
thou shalt cast it on the fire, and at that time thou shalt leap into it 
when the smoke arises and thou shalt say, ‘Behold, now I go thither. 
So that then (therefore), De‘hado™hwéndjiyén’do™s, thou and I 
shall meet.’ So thus it shall come to pass that at one-half the dis- 
tance, there at that distance you two shall meet. Now, at that time 
thou shalt tell him what manner of thing is needful for thee. It is 
known that he will be able to answer thee, for verily his power is 
great.” At that time then De‘haé™hiyawa’’kho™ returned home. 

As soon as he had returned to the place where he had kindled fire, 
then right away he went out again, going to seek the shoots of the 
red willow. As soon as he saw them he cut off two of the shoots 
and took them back with him. Then verily he scraped the bark 
from the one and then he steeped it for medicine. As soon as the 
medicine was cooked he at once took it as an emetic. At that time 
he scraped the bark too from the other one, and then he cast it onto 
the fire. So at that time smoke arose and now at that time he 
leaped into the fire and he said, ‘Behold, now I go thither. Thou, 
De‘hado™hwéndjiyén’do™s, and I will meet then.’”’ Now at that 
time he departed and he went upward. 

He had not gone very far when he was suddenly surprised that a 
man was coming toward him there. Then verily they met and the 
man said, “Now verily thou and I have met. Then what kind of 
thing dost thou desire?’”’ Now De‘haé™hiyawa’’kho™ answered and 
said, “That verily is that I lack some one who could aid me. I have 
now completed all the things on the earth in their several modes of 
action. I continue to lack something that should continue to give 
as much light as the light given by the Sunflower. So I desire that 
it should give daylight in the highest degree, for is it not known 


HEWITT] MYTH OF THE EARTH-GRASPER 509 


that now the earth here present is large? Now, there are two floating 
islands. I desire that, probably, it shall thus come to pass that I will 
add still to these that there shall be four floating islands. So it is my 
need that it should give daylight to the whole Hao™hwéfdjiy- 
awa’k’ho™ sent me here.’’ Now, at that time the man replied and 
said, ‘‘ Now, it is a long time during which I have watched for you to 
remember me. It is known that I have had my eyes on what has 
befallen thy person in the place where thou goest about. So now I 
am fully prepared to do thus in the matter which has become a dif- 
ficulty for thee. So thus it shall come to pass. So on the underside 
of the sky present here, there in space I will attach my person, so 
that thus it shall come to pass from a certain distance thence I 
shall start and customarily I will return again to the place whence I 
started. Thus customarily I shall rest myself. Thus it shall con- 
tinue to be as long as the earth present here below shall endure, so 
I myself will care for as many things as thou wilt leave on the earth 
present here. I also will continue to warm the earth present here.”’ 

Now De‘haé™hiyawi’’kho™ said, ‘‘Now thus has been fulfilled 
the kind of thing I continued to need. So now the Sunflower which 
I planted shall continue so, for verily as to that it shall continue to 
be the measure of thy continuing approach when thou givest day- 
light.” 

At that time this man said, “‘I, as is known, have thy dear grand- 
mother as my youngest sister, and that is the cause that now it is a 
long time during which I have watched that she might remember me. 
So it depends upon thee thyself what manner of things thou shalt do 
in that verily thy brother beheaded thy mother, that only her head 
lies in the place where thy dear grandmother abides. If thou shouldst 
be pleased that thou shouldst assign her the duty that she too should 
move, so that she and I would aid one another, if so be it be possible, 
because verily the things which thy brother O‘ha’ié’ is doing are 
matters for anxious thought. It is known that he will attempt to 
make a mockery of all things, that thus he will do the kind of things 
that he will see that thou art making. 

“So then thou didst right in what you did in that you two separated 
a small distance. It will cause him difficulties. Just that also is to 
come to pass in the future, during the time the earth will continue 
to be present, that he will attempt, it is known, to destroy thy rule.” 
Now De‘haé™hiyawa’’kho™ said, ‘‘We verily perhaps in our own 
two persons shall settle this whole matter. If so it be that he shall 
do thus, do not thou thyself attach thy body until I myself will 
speak thence; only then shalt thou do thus; only that will result in 
good. So when thus it shall come to pass all people on the earth 
present here below will become aware when thou shalt use the power 
of thy name.” 


510 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


Then the man said, “That verily is what they customarily call 
me, De‘hado™hwéndjiyén’do™s. So thus it shall come to be on the 
earth present below when the end of things will be approaching in 
the place in which thou hast assigned me duty, it shall be only when 
the earth shall quake at which time all people shall name me.” 

At that time De‘haé™“hiyawa’’kho™ said, ‘So thus it shall come to 
pass in the place where thou and I have met. At that very place, 
midway of thy appointed path,* there then thou shalt continue to 
use it as a resting place when thou shalt be traveling at the midway. 
Customarily thou shalt seat thyself for a short while. Fully again 
thou shalt recover thy vigor, then usually of course thou shalt pass 
on. So at that very place it shall be a fundamental thing for the 
human beings who will be born and continue to live on the earth; 
whatever kind of thing which in their thinking will be directed to thee 
thyself shall customarily be placed there at the place where thou dost 
customarily rest; that will cause it to continue always to be good in 
what thou shalt answer them, for thou wilt have time to consider it.” 

Now at that time De‘haé™hiyawa’’kho™ said, “Now verily that 
kind of doing has been arranged and that matter will endure so long 
as the earth continues to be here (written: ‘the earth will continue 
to fly on’’). So the tribes of human beings living on the earth will 
continue to say, ‘He, our Elder Brother,’ when customarily they 
shall tell of thee. That is the cause that so it shall come to pass that 
verily thou callest her ‘Younger Sister’ who was the first one to set 
foot here below. Now at this time that earth * abidest here.” So 
now he said, “‘Now then thou and I will separate. So tomorrow 
then thou shalt come up over it (the horizon) for the first time, 
and thou shalt also cause it to be daylight.”” Then at that time they 
two separated. 

When De‘haé™hiyawai’’kho™ again returned to the place where 
stood his bark lodge, thus he said, ‘Now I will make what shall be 
called human beings;* they will dwell here on this floating island.”’ 
So as soon as he ended speaking he began to make them, and he 
made the body of a human being. He took up earth and he said, 
“This earth which I have taken up is really alive. Thus also is it 
as to the earth present here, and verily the body which I shall make 
from that kind of thing shall continue to live.” 

Then at that time he made the flesh of the human being. As soon 
as he had completed it he then meditated and then said, ‘That 
verily, perhaps, will result in good that thus it shall continue to be 
that he shall have life as much as that is wherein I myself am alive.” 
Now at that time he took a portion of his own life and he put it into 
the inside of the body of the human being; so also he took a portion 
of his own mind and he inclosed it in his head; so also he took a 


See note on p. 609. 


HEWITT MYTH OF THE EARTH-GRASPER iti 


portion of his own blood and he inclosed it inside of his flesh; so also 
did he take a portion of his power to see and he inclosed it in his 
head; so also he took a portion of his power to speak and he inclosed 
it in the throat of the human being. Now at that time, too, he 
placed his breath in the body of the human being. Just then the 
human being came to life, i. e., the flesh, and he also arose and he 
stood up on the earth here present. 

Now De‘haé™hiyawi’’kho™ said, ‘‘Now verily I myself have 
completed thy body; now verily it is possible that thou dost stand 
on the earth present here. So now behold what the earth present 
here contains. I myself verily have completed all. 

‘‘Now then I have made thee thyself master on the earth present 
here and also over what it contains. It will continue to give comfort 
to thy mind. I have planted human beings on the earth for the 
purpose that they shall beautify the earth by cultivating it, and 
dwell therein.”” Now he saw that he the Elder Brother came up over 
it and caused it to be daylight on the earth here present and that 
the daylight was beautiful and the light rays were beautiful, and 
it was agreeably warm. 

Now at that time De‘haé™hiyawi’’kho™ said, ‘““Do thou look at 
that orb of light coming up over it, and that it is beautiful in causing 
daylight to be on the earth and also it shall be an ever-present object 
of thought, and also it shall continue to give pleasure to thy mind in 
that it will continue to warm the days to come and next to them the 
nights that shall come. That, too, thereby also all those things that 
grow, also all the game animals, shall continue to live thereby on 
the earth present here; all you who dwell here below on the earth 
present here shall continue to live thereby.” 

Now at that time he said, ‘‘So now thou shalt travel about on the 
earth present here.’ 

Now at that time he said, ‘‘So thou wilt travel about on the earth 
present here and thy opportunity to do so will last so long as that 
thing at which you are looking causes it to be daylight, and when 
the daylight will end darkness will fall over it. Now at that time 
thou shalt rest so long as it continues to be dark; thus, too, it shall 
come to be for the game animals, that they shall continue to rest 
themselves from time to time. ; 

“Now I have completed what shall continue into the future; thus 
it shall continue to be during the time that the earth will continue 
on.”’ 

At that time O‘ha’a’ and his grandmother now verily became 
aware of what came to pass in that there came to be daylight. Now 
verily also they two saw it come up over (the horizon), also that it 
caused it to be daylight on the earth present here. At that time 
O‘ha’ i’ said, ‘Now at once I will go there to the place where stands 


512 IROQUOIAN COSMOLOGY [BTH. ANN. 43 


the lodge of De‘haé™“hiyawa’’kho™,” and when he arrived there he 
said, ‘Thou in thy turn will go back there again. For now it is time 
because, it seems, now a most astonishing thing has taken place. 
We have seen anew-fashioned thing. My brother is surely (doing 
something). So now I myself go to see it.’ Then he started. 

So then when he arrived there at the shore of the lake and he saw 
that the other island floated so far away that it was then only slightly 
visible, so now at that time O‘ha’a’ said, ‘‘I will make myself a canoe, 
verily, of course. Then and not before it will be possible that I 
cross the water.’’ Now he carefully looked about. Near by there 
grew a birch tree. Now at that time he stripped off the bark and he 
made himself a canoe. As soon as he completed it then verily he 
went aboard and he crossed the water. 

When his canoe came to a stop then verily he disembarked. Now 
at that time verily he saw a human being whom he did not know. 
Then O'ha’a’ said, ““What place dost thou come from, thee whom I 
have never at any time seen?”’ 

At that time the human being said, “I came to life in this place.” 
O‘ha’iéi’? answered and said, ‘‘Who then completed thy body?” 
Then the human being replied and said, ‘‘Here near by verily he 
abides. So let us two go back there. Thou wilt verily see him who 
finished my body.” Now O‘ha’a’ agreed to it and they two went 
there to the place where stood the lodge of De‘haé™hiyawa’’kho™. 

When they again arrived there O‘ha’’ said, ‘‘Is it thou who finished 
the body of this human being whom I newly saw?” De‘haé™- 
hiyawa’’kho™ replied and said, “I myself, verily, completed his 
life.” 

Now again O‘ha’i’ answered and said, “So then who is it that 
caused it to be that at this time there is so much daylight?” De‘- 
haé™“hiyawé’’kho™ replied and said, “It is, verily, he who is Elder 
Brother to us has caused it thus to be.”’ Then O‘ha’d’ was greatly 
astonished at the kind of things that he saw. 

Then De‘haé™hiyawa’’kho™ spoke and said, ““So now verily let 
us go to walk about. Thou wilt see the condition of the things now 
growing which I have planted here on this earth.’ Now verily they 
two started to walk about where all the various kinds of fruit were 
growing. Just as soon as they looked at all these then verily cus- 
tomarily they passed on. Now then, in turn, they two went to 
examine the game animals. All the various kinds of game animals, 
and they were many, went about from place to place. Now at that 
time O‘ha’a&’ was astonished at the condition of the things which he 
had seen. So now he said, ‘‘ Extremely rapidly have all those things 
which thou hast planted become abundant and the game animals 
have now become numerous. How didst thou accomplish this?” 
Then De‘haé™“hiyawa’’kho™ spoke and said, “This earth here 


HEWITT] MYTH OF THE EARTH-GRASPER Hills 


present, which was very small at the beginning, continues to in- 
crease in size. Very soon now it will become extremely large. So 
thus it was concerning these growing things, that they were few in 
number at the beginning, and the game animals too were few in: 
number at the beginning, and so too was it in regard to the human 
beings. So shall it come to pass with all. They will increase in 
size and all will become numerous.” 

Now O‘ha’a’ said, “Now verily I will return home. Thou, in 
turn, then, wilt again go to the place where stands the lodge of us 
two, of my dear grandmother and me.”’ 

At that time O‘ha’i’ returned home. When he arrived there he 
said, ‘‘Oh, grandmother, I have seen an astonishing thing at the 
place where dwells De‘haé™“hiyawa’’kho™. I saw a human being 
whose body he had evidently made; and I asked De‘haé™hiyawa’’- 
kho™ who it is that has caused it so to be that there is bright day- 
light. He said, ‘He it is, verily, who is Elder Brother to us.’” At 
that time the old woman said, ‘“‘So verily now has been fulfilled 
what my Elder Brother said when I departed from home, saying, 
‘T will arrive there where thou shalt continue to be.’ He, verily, 
whose name is De‘hado™hwéndjiyén’do™s,*” he, as is known, 
is my Elder Brother. So verily he means me when he says he is 
Elder Brother to us.” 

Now at that time O‘ha’i’ said, “Now I myself too will make a 
human being. When De‘haé™hiyawa’’kho™ will come I shall have 
it completed.” And then he went out. 

At that time he began and he worked and he made a human being 
as he thought it was. Just as soon as he completed it he said, “Listen, 
now do thou stand upright. Do thou walk also.”’ Now at that time 
he leaped far yonder and he went into the water, and there verily he 
immersed himself. So then in a short while he again thrust out his 
head. At that time O‘ha’i’ said, ‘“Do thou come hither.” He 
did not answer and neither did he move. 

Then at that time O‘ha’i’ said, “Verily Ihave made a mistake. I 
did not work correctly in forming his body. So still another will I 
attempt again.’ Now at that time again he made another. When 
he completed it he said, “Listen, do thou stand upright. Also do 
thou walk.’? Now he rose and he walked and he climbed a tree 
standing near by and he seated himself at the top. Then O‘ha’a’ 
looked at that and he meditated upon it; then again he said, “Surely 
it seems, perhaps, that I made a mistake, for it seems, perhaps, one 
would think he is too small and his tail is too long.’”’” Now then he 
spoke and said, ‘‘Do thou descend therefrom at once.” He spoke 
nothing therefrom. Then O‘ha’d’ said, “Now again I shall make 
another. He shall be large as to himself, this time.” 


See note on p. 609. 


514 IROQUOIAN COSMOLOGY [BTH. ANN. 43 


Now at this time verily he made another one. Just as soon as he 
completed it he again said, “Listen, do thou stand upright. Do 
thou walk also.’”’ Now he stood upright and O‘ha’a’ said, ‘‘There 
.thou shalt go from place to place on the earth present here.” Now 
at that time he whose body he had made now walked. O‘ha’ii’ 
watched him and at that time he said, ‘‘ Now is it possible I have per- 
haps done correctly? So now I will make in its turn another thing, 
a game animal.”’ 

At that time he made that thing. As soon as he completed it he 
said, “Listen, do thou stand up. Do thou also walk. Thou shalt 
be called Deer.”’ At that time it stood upright and it now ran and 
now it cried out. Now at that time again he made another. When 
he completed it he said, “‘Come, now do thou arise and do thou walk. 
Bear shall be thy name.”’ 

Then it arose and it walked away. At that time he now was sur- 
prised that his brother, De‘haé™hiyawa’’kho™, was coming. 

As soon as he arrived O‘ha’i’ said, ‘‘Now I myself in my turn will 
show thee the kind of things which I have made.’ At that time they 
two started walking. In a short time now they arrived on the lake 
shore and then O‘ha’i’ said, ‘‘There, verily, is seated the human 
being whose body I first made.’”’ Then De‘hae™hiyawa’’kho™ 
looked and saw him seated there at the edge of the water, and so 
then he said, ‘‘What manner of thing art thou doing seated down 
there?’’ Then it answered and cried out. Now he said, ‘‘Come, do 
thou walk.”’ Now as to that it leaped and plunged into the water 
out of sight. In a short while it stuck its head out. At that time 
De‘haé™hiyaw4’’kho™ said, ‘‘ Verily that thing is not a human being. 
That thing will be called Hwa’én‘ (a kind of frog).” 

Then O‘ha’i’ said, ‘‘I have made, as is known, another human 
being.’”’ Now again they two went on. Not far away O‘ha’a’ then 
said, ‘‘There verily, he sits up there.’ Then De‘haé™hiyawa’’kho” 
said, ‘‘That, verily, is not a human being. Verily he has a tail, and 
fur grows on his body.’’ Now again he spoke and said, ‘‘ What man- 
ner of thing art thou doing sitting up there?”’ Then he just cried out 
from there and he wept. Now De‘haé™hiyawa’’kho™ said, ‘A 
monkey they shall call thee, because thou dost weep so easily.” 

Then at that time again they two went on. At a short distance 
away there sat a human being. So then O‘ha’dé’ said, ‘‘There, 
verily, sits another human being whose body I finished.” As soon as 
De‘haé™hiyawa’’kho™ saw it he said, ‘‘What kind of thing art thou 
doing here seated on the ground?”’ Then at that time he burst out 
in a loud noise and he wept. Now De‘haé™hiyawa&’’kho”’ said, 
“Verily it is not good in this that thou art making attempts to make 
a human being. That which thou hast made is not correct. This 
one whom I have seen has an extremely loud screech. So that one 
shall be called the great monkey (ape).” 


HEWITT] MYTH OF THE EARTH-GRASPER 515 


Then at that time O‘ha’d’ said, “There are two still remaining 
which I have left which I shall show to you.” So then they two went 
on. Near by there the two animals went about. O‘ha’d’ said, 
“This one here is called a deer, and that one is called a bear.”” Now 
De‘haé™hiyawa’’kho”™ looked and spoke and said, “That is not in 
fact a deer.’ Then at that time it sang, crying out loudly. Thus 
too in the same manner did the other one. 

Now De‘haé™hiyawa’’kho™ said, ‘This one here verily will be 
called a wolf. Now the other, which thou sayest is a bear, shall be 
called a grizzly bear.” 

Now at that time De‘haé™hiyawa’’kho™ said, “Thou in turn shalt 
go back there to-morrow. Our grandmother shall accompany thee 
this time. Then at that time De‘haé™hiyaw4’’kho™ went home. 

Now at that time O‘ha’i’ also went home. It was not long before 
he arrived there at the place where stood their lodge, and then he said, 
“Oh, my dear grandmother, that has come to pass in regard to the 
human being I made and the deer and the bear, that I showed them 
to De‘haé™hiyawa’’kho™, and he did not confirm them. Not, it is 
said, did I make them correctly. So now my idea (opinion) con- 
cerning all those beings whose bodies I have made is that yet (still) 
I shall make the bodies also of beings different severally from these. 
So thus it shall come to pass. In that direction shall I send them, 
toward the place where floats the island of my brother. In that 
direction (on that side) they will seek for their food. Verily they 
will eat all those things which my brother has now completed. If it 
so be that this turn of affairs will displease him, he and I will fight as a 
last resort. So to-morrow thou and I shall go thither to the place 
where stands the lodge of De‘haé™hiyaw4’’kho”.” The old 
woman right away replied and said, ‘“‘What thing shall thou and I 
do that thou and I may cross the waters which occupy the space 
between the two floating islands?” 

Then O'ha’i’ said, ‘That verily is a thing that matters little. I . 
myself will cause a bridge to float. I will have completed it within 
the time that daylight shall come.’’ Then the old woman said, 
“Tf so it be that thou wilt be able to cause a bridge to float, then and 
not until then shall I agree to accompany thee.” 

When it became evening then O‘ha’i’ said, “‘Now I will begin it, 
now verily I will cause a bridge to float.*! As to thee, thou shalt then 
be completely ready. The time that thou and I will start will be 
governed only by the time that daylight shall come.’”’ So now he 
went out. Now at that time he said, “Oh thou, Black Night, thou 
hast that power which, if it were a human being, would complete the 
bridge in the space lying between these two islands, during the length 


See note on p. 609. 


516 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


of the night. My grandmother and I shall cross the water to- 
morrow.” 

Now at that time it began to grow cold. It continued to increase 
until near the coming of daylight. Now at that time De‘haé™- 
hiyawi’’kho™ said, ‘Indeed, I think that perhaps O‘ha’a’ will have 
the power to spoil all those things which I have now planted. He it 
is, verily, who has caused it to be so extremely cold on the earth 
here present. Verily he augmented his power by means of the 
darkness, and it shall not become warm during the length of the 
night. So, perhaps, it is certainly necessary that I should assign 
to some one the duty that when customarily it becomes dark on the 
earth present here, one should have the care that it should not be- 
come excessively cold, nor also excessively dark. So, perhaps, it 
will be good after the time passes that my dear grandmother is to 
come to visit, then, and only then, I shall act in the matter of the 
Night here present.” 

When it became day, early in the morning, then he was suddenly 
surprised that now they two were coming, his dear grandmother and 
his brother, O‘ha’&’, as they came crossing the waters. As soon as 
they arrived at the place where De‘haé™hiyawa’’kho™ went about 
he then said, “‘What thing did you two do to cross the waters?”’ 

Then at that time his grandmother said, “Verily, it was that 
thy brother caused a bridge to float and thereon we two crossed the 
waters.” 

So when the Sun arose then at once it caused it to be warm (hot) 
on the earth present here. At that time O‘ha’i’ was in a great hurry 
and said, ‘‘It should be very soon that thou and I should recross the 
waters. If itso be that it will be a long time that thou and I go about 
here it will not be possible for us two to cross the waters.” 

His grandmother replied and said, “Just he himself, whose lodge 
it is, also shall set aside the time he will dismiss us two. Now verily 
thou and I are visitors here.’”’ Then at that time De‘haé™hiyawa’’- 
kho™ said, ‘‘I will prepare food first, and now the fruit which I 
have planted is ripe, so we will first eat together. As soon as we shall 
be filled then at that time we shall walk about, and we will examine 
severally all those things which the earth here present contains which 
is new.” 

Then at that time he brought corn and he roasted it, and it gave 
out a pleasant odor when it became hot and when the fatness flowed 
out of it. Now his grandmother said, ‘“‘ Wouldst thou agree to it that 
T should pluck off a single grain that I myself at once should eat it?”’ 
Then De‘haé™hiyawa’’kho™ replied and said, ‘That is not the 
custom that so it should come to pass. Do thou wait until it is 
cooked, and then when we shall be together we shall eat it. All 
we together, it is known, have an equal right to it.” 


HEWITT] MYTH OF THE EARTH-GRASPER 517 


The old woman replied and said, ‘‘At the same time it is a small 
matter that thou shouldst spare me the undeveloped end.”’ De‘- 
haé™hiyawa’”’kho™ said, ‘It is known that it is not a custom that so: 
it should come to pass.’’ She persisted in the matter and said, ‘‘So 
wouldst thou consent that one and I should take a small quantity 
away with us when it is cooked?” He replied and said, “Verily 
that is not the custom that so it should come to pass. It must be, 
it is known, that we shall be together when we feed ourselves. That 
is the cause that so it shall come to pass because verily all we, it is 
known, have an equal right to it. So thus it shall continue to be here 
on the earth present here. All we severally shall have an equal right 
tovite? 

Now at that time the old woman said, ‘Verily, it is an extremely 
astonishing thing how stingy thou art.’’ And then she went thither 
and there she took a stand beside the fire. Now verily she stood 
beside the fire and she picked up a handful of ashes and she 
threw them on his roasting corn. As quickly as she threw them 
thereon and the ashes fell on it, then verily the appetizing odor ceased 
and also the outflowing of the fatness, and now also she said, ‘‘Is it: 
only human beings who shall be pleased? Is it not possible that L 
myself should be pleased?”’ 

Now De‘haé™hiyaw4’’kho™ said, ‘What you have done is not 
good. Thou hast spoiled that which would give comfort to the 
minds of the human beings who shall dwell here upon this earth.”’ 

When it was cooked they all together ate it. As soon as they had 
finished eating then De‘haé™hiyawa’’kho”™ said, ‘‘Now we will go 
out and that shall be first that we shall eat the fruit of the tree 
standing close by.”’ 

Then they went out. There not far away they saw a growing 
shrub which bore fruit which was slightly sweet, which were like 
drops of syrup. Then De‘haé™hiyawa’’kho™ said, “This growing 
tree is called large fruit (apple). One each shall we pluck off and 
then we shall eat it together.” 

Now verily they plucked one off and then they ate the fruit. At 
this time the old woman said, ‘‘Wouldst thou consent that I should 
pluck off still another which one and I should take away with us?” 
Then De‘haé™hiyawa”’kho™ said, ‘Verily that is not the custom 
that so it should come to pass until the time of its ripening. Then at 
that time it matters not that thou shouldst take it up. Thus too is 
it that the game animals they will take up the fruit after that.” 

Then the old woman turned herself around and she reentered the 
lodge, and there took up a handful of ashes from the fire and came out 
carrying the handful of ashes, and she took her stand beside the grow- 
ing tree there and she cast the ashes there on the growing fruit and 
at once it turned black all over and was covered over with ashes, and 


518 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


then she said, ‘“‘Thou art very strong. Is it only that those peoples 
who shall dwell here on this earth shall be pleased? Verily it is im- 
possible that it please my mind. So the human beings who shall dwell 
here shall continue to say when they speak of it, ‘It is the Sour Fruit.’ 
So not any one among the human beings shall again make use of it, 
also the game animals.” 

Then De‘haé™hiyawa’’kho™ replied and said, ‘‘I think perhaps 
thou hast put forth too much power in doing injury to thy grand- 
children. So now, perhaps, that is all; now perhaps it would not 
be good that thou shouldst see all the things which I have planted 
and the game animals.’”’ She replied and said, ““Now then one 
and I will recross the water, so thus it shall come to pass that in ten 
days I shall return again. So thus it shall come to pass that at that 
time then all things shall be settled. And that shall be that thou 
and I shall bet;*? so that it shall be that thou and I shall bet for all 
the things which are here on the earth. If so it be that I overcome 
thee, then I myself will control all those things which thou hast 
completed. If it so be, verily, that thou wilt overcome me, then 
verily I will not distress you in anything in the days that are coming 
ahead, in all things at which thou art at work.”’ 

At that time De‘haé™hiyaw’’”’kho™ said, ‘‘Thus too shall it come 
to pass just as you desire it.”’ 

During the time that they two were there O‘ha’a’ for his part 
studied the human being who newly had come to life. Now at that 
time he said, ‘Just what kind of thing didst thou do in making this 
man who one would think has a life so exceedingly fine, and one would 
think he is verily strong physically?” 

Then De‘haé™hiyawa’’kho™ spoke and said, ‘“‘The earth present 
here is infantile, young in life, * and it continues to grow and it has the 
power by which it puts forth its orenda. So it is thus with all those 
things which are growing. They are young in life (infantile) and 
they are continuing to grow and they have the power by which 
they also put forth orenda. Thus too is it with regard to the game 
animals. They are infantile (young in life) and they continue to 
grow and they have the power to put forth orenda. 

“So it is with regard to the life of the human being who first 
stopped on the earth here present. Thus it is that one is infantile 
and that one continues to grow and that one has the power to put 
forth orenda thereby.”’ 

At that time O‘ha’i’ said, ‘‘Now too I have come to understand 
the whole matter.”’ Now at that time then again he spoke and said, 
“So now verily, perhaps, my grandmother and I will depart home- 
ward.” Now at that time verily they two departed. 


See note on p. 610. 


HEWITT] MYTH OF THE EARTH-GRASPER 519 


So when they arrived again at the shore of the water then there 
was no more anywhere a floating bridge. Now the old woman said, 
“What manner of thing shall we two do that thou and I may cross the 
water? Now verily there is nowhere a floating bridge.” 

Then O‘ha’a&’ spoke and said, ‘‘Now verily the time has come 
when I shall make myself a canoe; very soon now, verily, I will have 
completed it.’ So now he began to make himself a canoe. In a 
very short time he had entirely completed it. Then he said, ‘‘Come, 
now, my dear grandmother, do thou get aboard.” Now at that 
time his grandmother and he got aboard. Now verily they two 
recrossed the water. In a short time their canoe landed on the side 
on which stood their lodge. When they two returned into the lodge 
then O‘ha’a’ said, ‘‘Now verily thou and I have returned. So now 
I shall make all manner of animals. Now I shall not again tell my 
brother about it.” 

Now at that time he set to work and worked rapidly. He at- 
tempted to make the body of a game animal. He completed it and 
then he said, ‘Come, do thou stand up. Do thou also walk.” It 
did not succeed in standing up. It just dragged its body along and 
went on. At that time O‘ha’é’ said, ‘Indeed I think, perhaps, 
De‘haé™“hiyawa’’kho™ has outwitted me. I will yet make another.” 

Now at that time he again made another. And when he had 
completed it then again he said, ‘‘Come, do thou stand upright and 
do thou walk.”” Now again it did not succeed in standing upright. 
Only that (was possible) it dragged its body along as it went. So 
then he said, “It must needs be now that thus shall continue to 
be the bodies of those I shall form. If it so be that they will become 
numerous on the earth present here it does not matter that they go 
into the water and cross over it and arrive there where floats the 
island of my brother. I will even attempt also that by all means 
they shall cause trouble continually.”’ 

Now at that time he began to make the bodies of a number of 
animals. Just as fast as possible he kept on throwing their bodies 
aside. Their bodies were in all manner of shapes. Now in a very 
short while they became very numerous. Now at that time others 
in turn whose bodies were extremely monstrous (ugly), now in turn 
he made all the various kinds of such animals. | 

As soon as they became numerous he then said, “‘To all you here 
whose bodies I have formed I assign you a duty that if it so be ye 
will be able to cross over the water ye shall go thither to yonder 
floating island. At that place food is abundant. All manner of 
things grow and game animals abound, human beings also, and it 
matters not whether you eat up all those things which ye find there.” 

Now at that time these beings traveled about. And they were 
fierce in disposition. So some plunged into the water and some 


520 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


crossed the body of water, and they landed on the farther side. 
Now at that time De‘haé™hiyawa’’kho™ became aware of this and 
now he said, ‘“‘I do not think, perhaps, that it would result in good 
that these beings should mingle with the game animals. So that, 
perhaps, it will be good that I cause them all to recross the water.”’ 
And so then he drove them back and now verily all recrossed the 
water. He too went thither, and when they came out of the water 
he then drove as many of them as he saw going about there, some 
crawling, and he drove all thither to the place where stood the moun- 
tain in which was the cave in which were inclosed the game 
animals which O‘ha’é’ had shut up. Into this place he drove all 
their bodies. Now at that time he placed over it again the rock and 
said, ‘“‘Now I myself in turn shut up all those things whose bodies 
O‘ha’a’ has made. So what shall be if he will be able to release the 
bodies of all, and also will be, if he should not be satisfied when he 
becomes aware that all these beings are shut up?”’ 

Then De‘haé™“hiyawa’’kho™ said, ‘‘Now I shall just recross the 
water,”’ and then he departed for home. 

As soon as he had returned to the place where stood his lodge he 
then said, “‘I think perhaps that the way in which I have completed 
the human being is not good. It just seems that in his going about 
that he is lonesome. It seems that in going from place to place he 
stands repeatedly. So, perhaps, it will result in good should I make 
yet one other human being so that there will be a pair.” 

Now at that time he made another. As to that one, too, he made 
her flesh from the earth. And when he had completed it he said, 
“That, perhaps, will result in good that I make them alike. That 
one, too, shall be like me in my bodily movements.’”’ Then at that 
time he took a portion of his own life and he placed it in the body of 
her whom he had just made; also he took a portion of his mind and 
placed it in the head of her whose body he had just finished; also he 
took a portion of his blood and placed it in the flesh of her whose 
body he had just finished. Then at that time he took a portion 
of his power to look around and to talk and placed them both in her 
head which was part of her body. Then he put his breath into her 
body as a part of it. So now verily she came to life. De‘haé™- 
hiyawi’’kho™ said, ‘‘Listen, do thou stand erect on the earth here 
present.’ Just as soon as she stood upright he then said, “I myself 
have completed thy body. I also have completed all the things 
which the earth here present holds and upon which thou dost stand 
at present. So now I ordain it, and I give thee control of all things.” 
Now at that time he called to him the one whom he first formed. 

When he returned there then De‘haé™hiyawa’’kho”™ said, ‘‘ Now 
I have completed it. Verily I myself have completed both your 
bodies. So now I ordain for you two that ye two shall marry. 


HEWITT] MYTH OF THE EARTH-GRASPER 521 


So thou whose body I first formed shalt continue to be visibly 
stronger. Verily thou also shall continue to travel about constantly 
over the earth here present. Also it shall be by thy hard toil that ye 
two shall continue to have peaceful minds, ye two who have married. 
So do not ever distress her mind.”’ 

Now at that time he said, ‘‘Now thou, in turn, whose body I 
have just finished, shall have this duty. So I lay all these matters 
before thee. It shall be entirely by thy hard toil that he whom 
thou hast married shall breathe strongly (have vigor). In the next 
place thou also shalt see what kind of suffering it is to have a human 
being take form within thy body. So now I have placed before 
thee all matters. So verily thou customarily shalt go to and fro 
around the fire, so that he who has become thy aid in all the things 
I have ordained for you two shall have a peaceful mind. Human 
beings shall take form as to the bodies of you two. And the earth 
shall be covered by the human beings who will dwell here. So now 
I have ordained that you two shall have a difference in length of 
days, so death will take place according to the number of days ye two 
have. And ye two here unite in marriage during your natural lives. 
So now I have mixed together the minds of you two and also the 
blood of you two. So then ye two will see human beings take form 
through your two bodies. And by means of the mind and also the 
blood of you two they shall be bound together. So I ordain for you 
two that you two shall have but one mind at all times. Do not you 
two distress one the other’s mind during the days which are yours. 
So verily that only shall separate you two which is death, by the 
difference in the number of days you each have. 

“So thus it shall continue to be in the future as to your posterity 
that they shall continue to grow up, also they shall continue to 
marry, and that shall continue, and when one grows up that one shall 
marry only one person. Death only shall separate them severally. 
And so my ordinances shall last as long as the earth here present 
shall last. It shall continue to come to pass by them.’”’ Now at that 
time he said, “‘Now I have completed all things.” 

So what came to pass when O‘ha’i’ became aware that the fierce 
animals whose bodies he had severally formed were not to be found 
anywhere? Now at that time he sought for their bodies. He went 
to and fro over the entire island. He saw nothing. 

Now at that time he said, ‘I will go to look for them on that other 
floating island. It may be possible, actually, at this time they are 
going about there.”” Now verily he started and he crossed the water, 
of course. When he arrived at the place where stood the lodge of 
De‘haé™hiyawa’’kho™ he said, ‘Hast not thou been aware from 
time to time that the game animals whose bodies I formed have 

19078°—28——34 


22 TROQUOIAN COSMOLOGY [ETH. ANN. 43 


arrived here? I can not find their bodies. They do not go about 
from place to place whence I departed, so I come looking for their 
bodies. I thought, it may be, that at this time they have come 
hither to this place.” 

Then De‘haé™“hiyawa’’kho™ said, ‘Thou shouldst just only seek 
for their bodies. Thou shouldst travel about over the entire island. 
It must needs be, perhaps, that thou shouldst recognize those whose 
bodies thou didst form, if it so be that they are going about here on 
this island.” 

Now at that time O‘ha’i’ started and he traveled about there. 
He saw very many game animals of various kinds, which were 
severally very numerous. Verily he did not see any whose bodies 
he himself had made. Suddenly now he saw the two bodies of the 
two human beings, so now he said, ‘‘So what manner of thing are 
ye two doing going about here?”’ 

They two said, “Only that he who completed our two bodies 
has verily left us here.” Then O‘ha’é’ was astonished and he care- 
fully considered them in the manner in which they two were alive. 
At that time then he went aside. When he again reached the place 
where De‘haé™hiyawa’’kho™ abode he said, “I do not find con- 
tinually the game animals whose bodies I formed. I have seen 
nothing regarding the bodies which I came to seek. The only things 
I saw were the two bodies of the two human beings. One was a 
male and the other a female. I asked the two whence they two had 
come and they two said, ‘He who completed our two bodies left us 
here.’ So I thought I at this time should also make something which 
should be like the state of being of the lives of the two whom I saw. 
Verily, perhaps, thou hast nothing mentally against my making the 
like?”’ Now at that time De‘haé™“hiyawa’’kho™ said, “So do thou 
make one, if thou wilt use great care at this time, and that thou wilt 
exactly copy the form of the body of the human being. If it so be 
that thou dost exactly copy it, then verily it will be possible that 
human beings shall inhabit the place where away thy island floats. 

“So if it be so that they shall inhabit there, then just through the 
middle our Elder Brother (the orb of daylight) shall habitually pass.” 

Now at that time the mind of O‘ha’i’ was greatly pleased. And 
so then he said, “So let it come to pass in this manner to-morrow 
that thou shouldst go thither. Thou shouldst go to examine it and 
thou shouldst aid me, and that thou and I should seek for the bodies 
of the animals which I have made, whence they have gone.”’ Then 
De‘haé™hiyawa’’kho™ said, “‘That too shall come to pass.”” Then 
O‘ha’ ii’ said, ‘‘ Now also I will return home. Just as soon as I return 
home then at once I will set to work so that the first thing which 
thou wilt see when thou arrivest there will be the human being which 
I will have completed.” 


HEWITT] MYTH OF THE EARTH-GRASPER yas 


When he returned to the place where stood their lodge he said, 
‘Listen, my grandmother, an astonishing thing came to pass. I 
crossed the water; I went seeking for those game animals whose 
bodies I completed. I saw them nowhere. Just only did I see new 
human beings, one a male and one also a female. I asked them 
whence they two had come. They two named my brother. He it 
is, they said, who left them there. 

‘So I asked my brother that I myself also should make a human 
being. He consented to it now, and he said, ‘Do thou make one. 
Thou must do it carefully this time. Thou shalt copy exactly the 
form of the body of the human being.’’’ Then his grandmother said, 
“That, perhaps, will result in good. Certainly, thou shalt do thus 
as he has bidden thee, for verily he has the power. Not surely, 
would he verily be pleased that thou shouldst just half do it. It 
may be, as is known, at this time something has come to pass which 
is the cause that now thou dost not find the bodies of those things 
which thou thyself hast completed severally.” 

At that time O'ha’i’ said, ‘So now I will begin it. For behold I 
have verily only a short time in which to doit. Just to-morrow then 
verily he will come and he, my brother, will come to examine it.” 

At that time he went out and went to the shore of the water. 
When he arrived at the water’s edge he then said, ‘Of that, perhaps, 
I myself will use to make a human being is this foam floating on the 
water. So that it will be evident that they two, the human beings, 
shall be different in the form and kind of their bodies.’”” Now at that 
time he saw where the water fell there floated various patches formed 
of hills of foam. So now then he took up the foam and from that 
he formed the body and he put forth great care. As soon as he 
had finished it he then attempted to cause it to live. He was not 
able that it should thus come to pass. Then he said, “Just very 
soon now, verily, my brother will come here. Without fail I will beg 
him to aid me in causing it to come to life, because now I have verily 
done very much work to bring about peace and he has agreed to let 
me make a human being.” 

Now then again he said, ‘“‘I will go to meet him. So when we two 
meet I will tell him that I myself failed to cause the human being 
which I formed to come to life. Without fail I will beg him then to 
cause it to live; that he should do to it even as he has done to that 
which he himself completed.”” So now he started. 

He had not gone very far when there he was surprised to see that 
now his brother was coming toward him. When they met, O‘ha’a’ 
then said, ‘‘Behold, I have come to meet thee; and the reason is that 
I desire that thou shouldst aid me in causing to come to life the body 
which I have completed; for as to that verily I have completed the 
body of a human being.” 


524 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


Now at that time De‘haé™hiyawa’’kho™’ said, ‘““Even so it shall 
come to pass. So, in what place lies that which thou sayest thou hast 
completed?”’ Then at that time they two started. Just as soon as 
they arrived at the edge of the water then O‘ha’i’ said, ‘Behold, 
verily, there he lies who is not yet alive. And the reason that it lies 
beside the water is because I made it out of the water. I desired that 
it should be plainly evident that the two things from which we made 
them should be different.” 

Now at that time De‘haé™hiyawa’’kho™ said, “In only one thing 
will I aid thee in causing that to come to life. If it so be that thou 
desire still to make another one thou wilt be able to do that. Only 
that thou shalt take from some place on his body that thou shalt 
mix them. Then thou wilt be able to cause it to come to life.” 

Then at that time De‘haé™“hiyawa’’kho™ said, ‘‘So that perhaps 
will be possible that I will add to it so that he shall have that which 
causes me to make bodily movements.’”’ Now at that time De‘haé"- 
‘hiyawa’’kho™ took a portion of his life and he placed it in his body; 
also he took a portion of his mind and he placed it in his head; also 
he took a portion of his blood and he placed it in his flesh; also his 
power to see, also his power to talk, of both of which he took portions 
and placed them in his head; now at that time he placed his breath 
in his body, now also he came to life; and now also he said, ‘‘Do 
thou stand up.” At that time he stood up. At that time De‘haé?- 
‘hiyawa’’kho™ said, ‘‘Now verily I have fulfilled in doing so the 
thing which thou asked me to do to aid thee. So what thing will 
come to pass at some future day that close at hand all this which I 
have given up in all my movements shall become hostile to me?”’ 
Now at that time O‘ha’i’ answered and said, ‘‘Let us two do thus 
in this thing in which thou and I took part in causing to come to 
life, that thou and I shall have an equal control over it; in that way 
perhaps it will result in good that thou thyself shall have something 
to say concerning the human beings who will dwell here.”’ 

Then De‘haé™“hiyawa’’kho™ spoke and said, ‘‘Let that also come 
to pass. I agree to your idea.’”’ Now at that time O‘ha’i’ replied 
and said, “Verily thou and I made no mistake in the bodily form of 
the two which thou and I completed. It is evident, verily, that the 
bodies of the two persons whom thou hast formed are alike; it is 
just as evident, too, that he whom I have made has a like body. So 
what kind of thing shall thou and I do? So what kind of thing 
shall we continue to call him?” 

Then De‘haé™hiyawa’’kho™ said, ““‘That person also is one whom 
I myself have completed, and verily he was the first person to become 
alive on the earth present here. So we shall continue to call him 
the human being.’”? (A modern expansion here says: ‘So we shall 
continue to call that one a real (native) human being, whose body 


HEWITT] MYTH OF THE EARTH-GRASPER §25 


is reddish; behold this one which thou thyself hast made and in 
which I aided thee we moreover shall continue to call him the ax 
maker,* whose body is white.’’ This is the modern name of a 
white person or European.) 

At that time then O‘ha’’ said, ‘That too shall come to pass in 
that way; I agree to that matter. So now verily I will be able to 
make still another human being. Now verily thou hast given me 
the task, and that I shall take only from any place on the body of 
this white man whose body is white.”’ Then De‘haé™“hiyawa’’kho”™ 
said, ‘‘ Verily I said that that is all that I myself shall assist thee.” 
Now at that time O‘ha’a’ spoke and said, ‘‘Still there is also a single 
matter which remains to me. And that is that verily the beings, the 
game animals whose bodies I completed, have departed.’’ Then 
De‘haé™hiyawa’’kho™ said, ‘So who then is it who made the moun- 
tain standing yonder in the distance? So who is it also who made 
that cavern into the earth there directly at the inside of that standing 
mountain?” 

Now at that time O‘ha’&’ was closely pressed and he became very 
angry. At once he believed that he knew, it is possible, how it was. 
So then he said, “I believe, as is known, that the game animals, 
perhaps, made it thus.” Now De‘haé™hiyawa’’kho™ spoke and 
said, “If it so be that the game animals have as much power as 
that, then I certainly believe that they have done thus, made the 
open cavern into the earth, and also that they are like those which 
are lost and are abiding therein.” 

Now at that time O‘ha’i’ said, “Let thou and me go thither. 
Perhaps, it is known, that they are certainly abiding there at this 
time.” At that time they two started. Now in a short time they 
arrived beside the mountain, and then they saw a large rock lying 
against it. Now De‘haé™hiyawa’’kho™ spoke and said, ‘Here 
verily is the place where the game animals have their cavern.”” Now 
at that time he took up the rock and threw it aside. Now at that 
time he was greatly surprised that only all kinds of monsters emerged 
in large numbers. Now there they too watched them continue to come 
forth. Now some came dragging their bodies along by crawling; 
they severally had no teeth and they severally differed one from 
another in the forms of their bodies and in their size; some were 
small, some were large; in the next place it was very evident that 
they were fiercely ill-humored and they severally showed their teeth 
by snarling. 

Then De‘haé™hiyawa’’kho™ said, “It would not result in good, 
perhaps, that those things should associate with the human beings, 
these beings whose bodies have these shapes. If at this time they 
should see them (human beings) these would not continue to live, 
so that, perhaps, is good that it matters not that those things should 
continue to abide there inside of the earth.” 


See note on p. 610. 


526 IROQUOIAN COSMOLOGY [BTH. ANN. 43 


Then O‘ha’i’ spoke and said, ‘‘If it be so that that will certainly 
come to pass there are still other beings which thou hast not yet 
seen which are extremely large. And verily they are still, perhaps, 
therein; at all events there are yet nowhere truly large beings. So 
now verily, perhaps, it shall thus come to pass that they will continue 
to abide only therein.” 

Then at that time O‘ha’&’ again took the rock and placed it over 
the opening of the cavern. And then he said, ‘‘ Now verily, I sup- 
pose, they themselves shall help themselves if it so be that it will 
become necessary for them to come forth again.’”’? Now at that time 
O‘ha’sa’ said, ‘Now verily thou and I have completed this, so now 
let us go together to my grandmother’s place.’’ At that time they 
two started. 

As soon as they two arrived there again then O‘ha’i’ said, ‘Oh, 
my dear grandmother, now one and I have completed it. All that 
has been fulfilled which thou hast said. So now, at this time, the 
matter rests with thee as to what thou desirest shall come to pass.” 

At the time the old woman spoke and said, ‘‘That which is giving 
me distress is the head of my daughter. Now verily it is a long time 
that it has remained so, the head hanging to the wall of the lodge.”’ 
Now O‘ha’a’ said, “I think that her head should be fastened up 
very high, so that human beings who soon will travel about here 
upon the earth will look at it as a memorial that will continually 
remind them of what has come to pass.” 

Then his grandmother said, ‘That also will please my mind that 
thus it shall be done.” 

Then De‘haé™hiyawi’’kho™ said, ‘‘This is the way in which I 
consider it, that, perhaps, it will result in good that we should cause 
her to come to life again and also that we should remove her body 
above, and that we should assign her the duty to give light to it and 
that she should cause it to be hot here on the earth. She should 
have her duty restricted to a certain place, and that is that when it 
becomes dark then customarily she shall cause it to be light again 
and also she shall cause it to be hot again during the night, and 
that that will cause beings to be here on the earth and among all the 
things that grow, and also among all the game animals and the 
human beings, all shall be at peace during the nights to come. So 
that will be an object of respect and it will continue to end, and 
usually after three days then it shall again re-create itself. So that 
shall guide all things that are going on here on the earth, and all 
the human beings who newly come to stop here on the earth shall 
govern themselves thereby.” 

Now at that time O‘ha’a’ said, ‘I myself will not consent to that. 
I myself am agreeing that it shall be fastened up high, and it would 
be sufficient that human beings should look at it at fimes. So my 


HEWITT] MYTH OF THE EARTH-GRASPER 527 


dear grandmother and I will become aware of it should it so be that 
some one will play a trick upon her; if also one should rob us of the 
head, so I will be prepared that at once I shall make a reply if it so 
be that there will come a day when one will rob us of the head, and 
that shall be that as far as I am able I shall watch constantly in the 
days that come and the nights that come. If it so be that I become 
aware that some one will play a trick with it I promise that at once 
without fail I will destroy that person, no matter whether it be a 
human being or a game animal.”’ 

Now at that time De‘haé™hiyawa’’kho™ spoke and said, ‘Now 
verily all that shall come to pass at some future day is satisfactory 
to your minds. So I will tell you that the way in which you two 
arranged this will be of no aid to anyone whatsoever. 

“So now that matter is still in abeyance with which thou, Elder 
Woman, didst challenge me. Verily thou hast struck my doorpost by 
way of challenge that thou and I should bet. Verily thou didst say 
that thou and I will bet for this, that whosoever shall win shall con- 
trol all the things which the earth present here contains. So now I 
shall watch for it; so I will continue to be ready. Verily now the 
night (date) which thou hast appointed has come, in that thou didst 
say, ‘In 10 days’ time thou and I shall bet.’ So not until that shall 
pass will I then add to, the things which I still lack in all the things 
which remain which I have to do here on the earth.” 

Now at that time his grandmother said, ‘“‘Now even I am also 
ready. So now verily thou shalt continue to watch thence for one 
and I will arrive there soon.’”’ Now at that time De‘haé™“hiyawa’- 
‘kho™ said, ‘Thus too it shall come to pass, so now I start home.” 
So at that time he started home from there. As soon as he returned 
to where stood his lodge of bark then he said, ‘‘Now the time has 
come that I myself and you whose bodies I have severally completed, 
without a single exception, face verily an ominous thing which is 
coming to pass and has now brought our affairs to a crisis. To- 
morrow the old woman, the dear grandmother of O‘ha’a’, will come, 
and verily she comes seeking whatsoever things I have placed under 
your control. Verily she desires that if it beso that she shall win and 
overcome me, she verily desires that not a thing shall again grow 
which you two human beings and the game animals live upon. She 
desires to ruin all these things. Now, should that time come, verily 
it will be distressing to all things whatsoever. There shall not be 
anything upon which you two may live, also the game animals. So 
thus it shall come to pass, if it be so that I myself win, that I myself 
shall rule all the things, all that the earth present here contains so- 
unchanged, in that event, the kind of things over which I myself gave 
you contro! shall continue to be. In the next place, I shall yet add 


528 TROQUOIAN COSMOLOGY (ETH. ANN. 43 


to what I have done and that, perhaps, will result in good that only 
for a certain length of time shall the various kinds of things which 
I have planted grow. The reason that so it shall come to pass is 
because verily continually they seek cause to ruin all of mine (for me). 

“So perhaps it will result in good that two things shall take place 
with regard to the coming days, and also with regard to the coming 
nights; the first is that it will cause it to be hot on the earth present 
here a certain length of time, so at that time and place shall they 
continue to grow during the time that it shall cause it to be hot, 
all those things that grow there. And when all will mature, then at 
that time the air stirring about will be changed to other. That, 
in its turn, it will cause it to be cold, and it shall continue for a cer- 
tain length of time when the coming days will be cold, also the com- 
ing nights; and as to that it will take place by means of it, and so 
it shall continue to be as did O‘ha’é’ in causing the bridge to float, 
and so it will continue to be that customarily it shall become hard 
here on the earth, also the water, all will become hard. 

“So this condition will last for a certain time, when all will become 
mellow, it will melt, it will exhaust itself, and it will continue to 
result in good that thus it shall continue to be, for thereby the earth 
present here shall continue to live and also all things which grow, 
also the game animals, also the human beings, at all times there will 
be new manners of things. So it will result in good that there shall 
be two modes of becoming in the coming days. 

“Another thing also will result in good, that there shall be an 
orb of light at night; so that they two shall aid each other, our Elder 
Brother and our Grandmother. Soon the earth present here people 
will say, ‘The orb of light pertaining to the day, our Elder Brother, 
be the great warrior chief,’ and in the next place they will con- 
tinue to say, ‘The light orb pertaining to the night, our Grand- 
mother.’ So the several peoples dwelling on the earth here present 
shall continue to hold in respect the two orbs of light; so the orb 
pertaining to the night will continue to end, and it will continue to 
change, and customarily it will disappear during three nights, then 
at that time it will newly grow again, so that thereby all peoples will 
continue to guide themselves and they will continue to have respect 
for it, they who will continue to appear in the coming days.” 

Now at that time he sat down there. It was not long that he 
sat there when he was suddenly surprised that now his grandmother 
and O‘ha’i’ were rapidly approaching. So now he said, “Now 
verily they two are coming, my dear grandmother, Awe?’‘hai‘, and 
‘my brother, O‘ha’i’; that verily they come seeking that now all 
the things which I have made, without reserve, should be stripped 
from my’ hand. 


HEWITT] MYTH OF THE EARTH-GRASPER 529 


“So now you, you two human beings, and you, game animals, 
now you shall see what will come to pass when the two sides come 
to grips, when our bodies will sway * to and fro rapidly, so you two 
human beings will continue to have the story such as you two shall 
see it; that will continue to be a saga, and the story will last as 
long as the earth present here will last; also on the side of your com- 
ing posterity, they will learn the story, and still other marvelous 
things which shall happen in the future during the time the earth 
shall continue to be, will come. I believe that perhaps O‘ha’d’ will 
be able to do very much, he will do abnormal things repeatedly, 
and so the coming posterity of you two will see many fearful things.”’ 

Now at that time his Grandmother and O‘ha’a’ arrived there. 
Now at that time De‘hat™hiyawa’’kho™ said, “Verily, now the 
set time has come. On this day now will be manifested on which 
side fate will decline and fall, either on the side of the welfare of 
human beings and of the game animals or on that side, the side 
of their destruction, wherein all persons and things will be destroyed. 
So now we two shall begin.” 

At that time his Grandmother said, ‘So thus it shall come to 
pass. My own bowl and my pits shall thou and I use. We two will 
throw (them).”’ 

At that time De‘haé™hiyaw4’’kho™ replied and said, ‘Even 
I also will decide what shall so come to pass. That is, that I will 
agree to it that thou and I will use thy own bowl, and that even 
also, as to that, I will use, in the next place, the pits which are mine. 
As to thyself, thou shalt use, in the next place, those pits that belong 
to thee; in the next place, this shall come to pass, only once shall thou 
and I each throw the bowl; then at that time thy and my mind will 
be satisfied when it will fall (in deciding) who it is who will be over- 
thrown. Thou, it may be, shalt have the good fortune that toward 
thee it will fall; possibly, it may be that I shall have the good for- 
tune, that in that event it will fall toward me.” 

Now at that time the old woman said, ‘Now art thou then pre- 
pared with the pits which thou wilt use?’ Now at that time De'- 
haé™“hiyawa’’kho™ replied and said, “Just at once I too will get 
them.” 

Now at that time De‘haé™hiyawa’’kho™ started, and there at a 
short distance he stood and he said, ‘Come, do you come hither, you 
chickadees. There shall be six of you.’”’ Many of them came to 
him as a flock. Now he spoke and said, ‘‘Now, verily, the time 
has come that I appeal to you that you shall assist me, and that is, 
that my dear grandmother and I are going to bet. And we two 
will lay down as the wager whatever grows of itself on the earth 
here present, and in the next place the game animals, and in the 


See note on p. 610. 


530 IROQUOIAN COSMOLOGY [BTH. ANN. 43 


next place the human beings wko come to stop on the earth. So 
now I will use your heads.” 

Now at that time they cried out and they sang; they perched 
themselves along on his body. So then he began and he beheaded 
them severally, six in number. Just then he returned to the place 
where his grandmother went about. When he returned there he 
said, “‘So now the matter will start. Thus it shall come to pass, 
as is what thou desirest, that is, verily, when thou and I will throw, 

- thou and I will throw the bowl only once each.” Now at that time 
he sat down on the ground. Then the old woman said, ‘‘I, verily, 
will be the first to throw the bowl.’”’ So at once then she threw the 
bowl and that came to pass that her luck turned out badly for (the 
throw) summed nothing whatever. 

Now at that time De‘haé™hiyawa’’kho™ said, ““Come, do thou 
take thy pits out of it. Now, verily, I at this time will place my 
pits therein, now, until the fortune of whatever I have made will 
become manifest.” 

Now at that time he placed his pits in the bowl and it came to pass 
in such wise that one would believe that they were alive, as it were. 
They ran around backward and forward in the bowl. So now 
De‘haé™hiyawa’’kho™ said, “Listen, you whose bodies I have formed, 
all now put forth your orenda that we together may win so that at 
all events all you shall continue to live.” So then at once he threw 
the bowl. Now at that time two things went together, there was 
a loud noise, all the various kinds of animate life cried out, and all 
things that grow on the earth. Then at that time his pits sang and 
then they flew up, and they went up high there out of sight, and the 
sound accompanied them. Now as to De‘haé™hiyawa’’kho™ and 
his grandmother they put forth their orenda and they just rolled 
about and they cried out repeatedly. Also he kept saying, ‘Let 
there come a field.”” Also she kept saying on her part, “It kills 
nothing. ”’ 

After the lapse of a sufficient time then they heard the birds 
coming in the distance and now they were coming downward, now 
they cried out continually in extremely loud sounds. Suddenly 
now they again alighted there in the bowl, and he kept saying, 
“Let there come a field.”” The old woman on her part kept saying, 
“Let three come together.’’ It was a very long time that it was not 
possible for them to be still; they just ran about to and fro. Sud- 
denly they now became still, and all became black. 

Then De‘haé™hiyawa’’kho™ said, ‘Verily I have put down a 
field. So now, my dear grandmother, I have answered your challenge. 
Now verily it is a long time during which thou hast been distressed 
(to know) what thing thou shouldst do that thou wouldst be able to 
strip my hands of all those things which I have completed. So 


HEWITT] MYTH OF THE EARTH-GRASPER 531 


now thy person has fallen away from the whole matter. Now 
those persons who have newly come to life here on this earth present 
here have now come into control of it. So it will come to pass thus 
in regard to the future posterity of human beings. If it so be that 
at some time they will tell of thee then this shall be thy name and 
they will continue to say, ‘She, the Ancient of Body (the grand- 
mother).’ And verily the reason that thus it shall come to pass is 
that now everything has been stripped from thy hands, all the 
things which have just newly started to grow on the earth, also all 
those things which have grown up, also the game animals, also the 
human beings. So now as to thyself it then shall come to pass that 
thou shalt become a saga and that the human beings who will con- 
tinue to dwell on this earth shall continue to relate it.”’ 

Now at that time De‘haé™“hiyawa’’kho™ said, “So now thou 
whose body I first newly made, thy life is still in its infancy ** and so 
thou shalt have the name, and people will continually say, ‘Sapling.’ 
So now as to the one who is one with thee, this shall be her name and 
people will continue to say, ‘The Growing Flower.’ And the reason 
that it shall come to pass that such shall be the names of you two 
is that both your lives will endure as long as the earth will be present 
here. Verily, it means that the growing bushes and the growing 
trees and the growing grasses full of flowers and the growing trees 
are infantile, so both are new and infantile. So now it so shall be 
forever, always there shall be new things coming to life. 

“So now we will give thanks that we have overcome for all time, 
and that all we shall continue to be peacefully contented. So now 
thou, Sapling, thou wilt be the first one to give thanks. Thou shalt 
cry out three times and all shall repeat your words, and that means 
that now we are all happy. So thus it shall come to pass that in the 
future they shall continue to do thus, no matter for what purpose 
people will rejoice.” 

Now at that time Sapling cried out and he repeated it three times. 
The sounds were extremely loud. Now in the next place all the 
various kinds of game animals followed his voice and all cried out. 

Now De‘haé™hiyaw’’’kho™ said, ‘‘Now every matter which 
remained unsettled has been entirely adjusted.” 

Now at that time he said, ‘‘So one more matter is left. Now you, 
O‘ha’a’, and my dear grandmother, you two must at once give back 
the head of my dead mother, for now verily I myself will control 
everything.” 

At that time O‘ha’a&’ replied and said, ‘Not yet, verily, have I 
myself given up the head. So I myself do not yet agree to the matter 
that now thou shouldst control everything. So thus it shall come 


See note on p. 610. 


La IROQUOIAN COSMOLOGY [BTH. ANN. 43 


to pass. Utterly wilt thou overthrow my power to do before it shall 
so come to pass in accordance with thine own intentions.’ 

At that time De‘haé™hiyawa’’kho™ said, ‘Not, verily, have I 
myself done thus that I should manifest wherein our two methods of 
doing differ, that I myself am at work so that all of us should con- 
tinue to be at peace in our minds.” 

Now at that time the old woman said,‘‘ Perhaps it will not result 
in good that you O‘ha’a’ should still contend. Now all that in 
which thou and I usually would control has been lost. So now we 
two will depart for home.’ Now at that time they two started 
homeward. 

Some time afterwards now as to them the two human beings had 
issue. Then they two traveled about with their family. Now at 
that time De‘haé™hiyawa’‘kho™ said, “Now I have decided the 
matter that now thou shalt assist me, so that thy handiwork will 
appear in time, in that I desire that now we will go to bring back the 
head of my mother. So thus it shall come to pass. Thou shalt fully 
prepare thyself. And thou shalt get red willow’ and thou shalt make 
thyself medicine therewith. Verily thou shalt use it as an emetic. 
When the Sun will not yet have arisen then thou shalt have used the 
medicine thrice; in the next place, thou shalt continue to do this for 
three days. Now at that time we will start. So thou and I will 
divide between us our work. Thou, Sapling, dost possess this place. 
So thus shalt thou do. Thou shalt travel about, thou shalt go over 
every portion of the entire island. So if it so be that thou wilt see 
the horn of a deer lying on the ground, thou shalt place it up high. 
In the next place, if it so be that thou wilt also see a flint lying on 
the ground, thou shalt take it up and customarily place it up high. 

“As much as is possible for thee thou shalt do this with care and 
thou shalt exhaustively do it. Do not let any be left lying on the 
ground. That (work) alone if so thou shalt do, will enable us to 
pass the crisis. We, it is known, will be able to ward off the power of 
O‘ha’ ii’. And, it seems, truly, that he will be able to follow us back, 
so there I myself too will go to the place where floats the island of 
O‘ha’a’. To that I myself will direct my labor. I will go around 
the island and all the horns which I will find I will place them up 
high, and the flint which I will find I will place all up high. 

“Only that will result in our passing through the crisis severally. 
Thus, it is known, it will come to pass that when O‘ha’&’ will become 
aware and see the horns, also the flint, placed up high, he will believe, 
it is known, that seemingly now everyone has become hostile to him. 
And, it is known, he will keep still and seat himself in the lodge. So 
by the time that I return again all this work must be completed.” 


See note on p. 610. 


HEWITT] MYTH OF THE EARTH-GRASPER 533 


Now at that time Sapling began to do the things which he had 
assigned to him asa duty. Now too De‘haé™hi,awa’’kho™ started 
and went there to the place where the floating island of O‘ha’i’ stood 
out of the water. 

When De‘haé™hiyawi’’kho™ arrived there he then traveled about. 
Just as quickly as he found a horn he placed it up high; also did he 
place up high all the flints which he saw. 

Now at that time he went to the side of the lodge and there he 
found exceedingly many, which covered the space around the lodge. 
He then picked up all and placed them severally up high, and also 
the flint rocks. When he completed the task then he looked about in 
different places, and verily he saw there a tree standing hard by, 
and there to the top of the tree the Head* was fastened. Then he 
understood that it was not difficult for some one to be able to climb 
the standing tree, and he saw there beside the tree O‘ha’i’ in ambush. 

Now at that time he turned himself around and he went toward a 
mountain standing in the distance, and so there he met a Man Being 
and that one said, ‘‘Whence dost thou come?’”? Then De‘haé™- 
hiyawd’’kho™ said, in speaking, ‘Yonder there floats an island; I 
come from there$ verily I am going about examining what is taking 
place on the earth.’’ Not long after then De‘haé™hiyawa’’kho™ 
again spoke and said another thing, ‘‘Now verily thou hast asked 
me, so now in my turn I ask thee whence then didst thou thyself 
come?’ Now at that time the Man Being said, ‘‘I come from the 
direction of the Sun’s setting, and I too am going about examining 
the earth present here. It is known that I myself possess it; I myself 
completed all.” * 

Now at that time De‘haé™“hiyawa’’kho™ said, ‘“‘What then art 
thoucalled?”’ The Man Being replied, ‘‘Hadu’’i’, I myself am called.” 
Now at that time the Man Being said, ‘“‘What manner of thing then 
art thou thyself called?” De‘haé™hiyawa’’kho™ replied and said, 
“Verily, I myself am called De‘haé™“hiyawa’’kho”’. I completed 
the bodies of human beings who live on the earth. So now I wish 
dearly to see how much power thou thyself hast, in that thou dost 
continue to say, ‘I myself have completed the earth present here.’ ”’ 

Now at that time Hadu’’i’ held a rattle which was made of the 
shell of the great turtle, and now he shook his rattle to cause it to 
give sounds; it made aloud sound. It was evident that all the various 
kinds of animals which were traveling about were frightened. 

Now at that time De‘haé™“hiyawa’’kho™ said, “I really believe, 
seemingly, that I am not satisfied with it. That perhaps would 
satisfy my mind to see that thou could’st cause the mountain standing 
yonder in the distance to come hither, just to move itself hither.”’ 


See note on p. 610. 


534 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


Then Hadu’’i’ said, “It matters nothing so that thus it shall come 
to pass.” 

So then Hadu’’i’ said, ‘Come, any way, let us two face about.” 
In fact they two now faced about, both faced one certain way. Now 
at that time Hadu’’i’ said, ‘Come, do thou come hither, thou moun- 
tain standing yonder, and thou shalt come close up to this place 
where we two stand, at our backs.’’ Now at this time he addressed 
De‘haé™hiyawa’’kho™ and said, “Listen, thou and I shall stop 
breathing as long as we can hold our breaths.”’ 

So then they two stopped breathing. When they two had held 
their breaths as long as they could, then Hadu’’i’ said, “Come, now 
let us two face about again.’”’ So at that time they two faced about 
again and then they two saw that the mountain standing in the 
distance had not changed its place but slightly. 

Now at that time De‘haé™hiyawa’’kho™ said, “Now verily it 
has become manifest that thou art not able to cause the mountain 
standing yonder to move hither. So verily it is not thou who hast 
finished the earth here present. So now I myself, at this time, will 
attempt to c. use the mountain yonder to move hither. It must 
needs be, perhaps, that the mountain standing yonder will move 
itself hither when I speak thither if it so be that truly I myself have 
completed the earth present here. So now let us two face about.” 

When his voice died away in saying, ‘‘Do thou come hither, thou 
mountain standing yonder. Here at our backs thou wilt adjoin 
thyself,’ then they faced about. Now also he said, ‘Now let us 
two hold our bresths. So it will be decided by the length of time 
thou canst hold thy breath; that will decide it. So thus it shall come 
to pass as to that, that I myself will say, ‘Now.’ Just then and not 
before thou shalt look.” 

Now at that time they two kept still while they held their breaths. 
Just after so long a time then Hadu’’i’ became aware that some kind 
of thing seemingly grazed against his back, so now he hastened and 
turned around again, that is, he thought, ‘So, let me see what kind 
of thing is this that is taking place.’’ So because he turned his 
head quickly in turning himself around his face struck the mountain 
edge there. Then De‘haé™hiyawa’’kho™ said, ‘“Now, verily, wilt 
thou and I face about again.”’ Now at that time they two faced 
about again. And now, as to that, the mountain stood at that very 
place—at their backs. 

Now De‘haé™hiyawa’’kho™ looked at Hadu’’’ and he saw that 
his nose had become awry, also his mouth. At that time De‘haé™- 
hiyawé’’kho™ said, ‘Listen, I myself am master here on this earth. 
I myself have completed it.” 

So at that time De‘haé™hiyaw4’’kho™ said, “What manner of 
thing has come to pass? Seemingly, something, I believe, perhaps, 
has happened to thee, because thy face has changed in appearance.” 


HEWITT] MYTH OF THE EARTH-GRASPER 535 


Then Hadu’’i’ said, “It is certain, verily, thou hast great power 
and thou wast able to cause the mountain standing yonder to move 
hither, so that, verily, by reason of thy power this has befallen me 
to-day. And I thought that I would see what manner of thing, any 
way, grazed my shoulder, so then verily I turned around and I struck 
my face against the mountain standing there, and verily, then it 
became the truth to me that thou thyself hast finished the earth 
present here, because verily thou wast able to control the standing 
mountain. 

“Tt is true indeed that thou art the Ruler on the earth present 
here. It is true, verily, that thou hast formed and completed all the 
things which it contains. So then I have resolved that at once I 
humble myself low before thee. Thou shouldst have mercy on me 
that I should continue to live humbly. I will be able then to give 
thee aid in that thou continuest to say verily that the race of human 
beings are about to settle on the earth present here; in that I will 
give aid to mankind. Very soon hereafter human beings will be 
vexed by visions. 

“Tt is a fact that so it is that orenda (magic power) inheres in my 
flesh.*° It has thus happened thereby that verily I have infected with 
this orenda the earth present here. It is I verily who was the first 
to wander to and fro on the earth present here. So that soon verily 
it will be that human beings will be vexed by visions as they go to 
and fro here on the earth. And verily the form of my body will be 
imitated,*! also such as my face is when they will become ill, and in 
the next place human beings will be bewitched as they go about from 
place to place. 

“So then thus it shall be in order that it may be possible that 
human beings who are ill may recover. If perhaps they will make a 
wooden form patterned after the shape of my face, and also after 
the shape of my body. So then that is the reason that so it will 
come to pass that it will be by the means of that that I continue 
to say that without fail I will assist and aid thee in all that thou 
hast completed among mankind. 

“So that that will be the cause that they will recover health 
when they are ill, that they shall continue to think in the greatest 
contentment. So then this only shall continue to be in the days 
that are coming. Now in the next place I am going to say another 
thing. That I believe that I am able to continue to aid the human 
beings whom thou hast severally formed. In the next place I believe 
that O‘ha’a’, who hates thy purposes, will resort to all manner of 
things in his attempts to scatter whatever things he will be able, to 
destroy thy work, and that is that people shall become ill and people 
shall suffer in mind, and it will result only in putting an end to the 


See note on p. 610. 


536 IROQUOIAN COSMOLOGY [pTH, ANN. 43 


days of human beings. So then I will attempt to continue to aid 
human beings without ceasing, I will continue to remove away 
illness, that is if it so be that perhaps they still have’some remaining 
days. So that it will continue to be possible that they will remember 
me in that I should aid them. So they will continue to address me 
in customarily saying, ‘My Dear Grandfather.’ And when custom- 
arily they will tell of me then they will say, ‘Our Dear Grandfather’; 
by that shall human beings continue to designate me. So then I 
myself will continue to greet them by this that I will say, ‘My Dear 
Grandchildren,’ when I will direct my words there toward mankind 
who go about from place to place here on the earth. 

“To thee I will verily refer the matter as to what manner of 
thing thou wilt say shall come to pass. Now verily thou hast knowl- 
edge of what has taken place in my mind.” 

Now then De‘haé™hiyawa’’kho®’ said, “I will confirm (by 
accepting) thy desire that thou seekest to continue to aid mankind, 
and in the next place the game animals. Just one thing I think 
perhaps would not result in good, that thou shouldst reveal thyself 
to them, if also thou shouldst reveal thy power, because, it may be, 
as to that thou wouldst frighten them should they see thee and thy 
manner of doing. 

“So then that perhaps would result in good that in some place 
thou shouldst continue to abide, (for) verily nothing can bar thy 
sight and thou wilt continue to hear them fully when mankind will 
speak of or to thee. Nothing verily is a bar to thee.” 

Now at that time Hadu’’i’ was pleased and now he said, “TI accept 
thy proposition. Now then I will tell thee what shall come to pass. 
So then I humbly choose to abide there, indeed there verily I shall 
dwell in the places where the ground is rough and there are stone 
cliffs, there where there are tall rocks and also high banks. Then 
no one will see me; there I will continue to abide as long as the earth 
shall continue to be in this place. It is true, verily, perhaps, that it 
would not result in good that the human beings whom thou hast 
formed and I shouldst commingle, and in the next place the game 
animals and all the kinds of things which grow on the earth. That 
shall come to pass. 

“So that then that will continue to be possible in the future as 
the days come that I shall continue to greet human beings as ‘My 
Dear Grandchildren.’ So then there is nothing to prevent that they 
shall make something that shall resemble my humble body “” and 
also my face. 

“So then it will be possible that from a certain tree, whose life is 
singularly hardy, and which verily is called basswood, shall be taken 
the timber from which one shall make that which shall resemble 


See note on p. 610. 


ad 


HEWITT] MYTH OF THE EARTH-GRASPER oe ‘ 


the form of my face to-day. So then they shall use that as a means 
when again customarily they will call on me that I should repeatedly 
blow upon one who isill. So then there is no objection that a human 
being should impersonate me. So then surely one will cover the face 
with that which is made to resemble the shape of my body, and that 
will make it possible that they may go to the several lodges of the 
people; then verily the members of the Society of Hadu’’i’ must 
there impersonate me. 

“As soon verily as they will arrive there then they shall begin, and 
they shall blow repeatedly on the person who is ill, and it is well 
known that that is just the same as if I myself had blown on that 
one repeatedly. That verily shall control that they shall make 
preparations when one turns toward me to beseech me to give aid 
to one. 

“So then native tobacco shall be one of the principal things there, 
that verily they whom I greet as ‘My Dear Grandchildren’ will pledge 
their words with it. So one will do when one speaks, that customarily 
one shall hold in the hand that which I regard highly, native tobacco. 

“So then usually one will cast the native tobacco on the fire, then 
at that time verily smoke will arise therefrom. Then at that time 
verily it will be possible that I myself shall draw in the smoke. So 
then that shall be one of the principal things that one will continue to 
use much as a means, and one will continue to impersonate me; 
that then one must use the fire kindled by mankind, therefrom cus- 
tomarily one will take up hot ashes, that one will use to blow repeat- 
edly over the entire body of the person who is sick. Then at that 
time the disease, sickness, will go away. 

“Tn the next place that shall be one of the main things provided 
when one will call upon me, and which I highly prize, parched corn 
mush; so then usually one will prepare a kettle of it when the rite will 
start that I will blow upon one repeatedly. So thus it shall continue 
to be and no matter at what time (of the year). That will be able 
to cause one, too, who is ill to recover health.”’ 

Now at that time De‘haé™hiyawa’’kho™’ said, ‘‘Now verily thou 
hast completed the arrangements according to thy mind as to thy 
position on the earth present here. So there.’”’ Now at that time 
they two separated. 

Now De‘haé™hiyawa’’kho™ went home. When he arrived again 
at the place where his brush lodge stood he said, and spoke to 
Odéndonni’’a‘, “Now I have returned. Now the whole matter has 
been arranged as to what will come to pass. So, now then let us two 
go there to the place which I had appointed.” 

19078°—28——35 


538 IROQUOIAN COSMOLOGY [BTH. ANN. 43 


Now at that time Odéfdonni’’a‘ said, “Now I too for my part 
have completed all those things which thou didst request that I, 
poor I,shoulddo. So now I am expecting it in that you said ‘As soon 
as I return we shall depart.’ Now then too in my small way I am 
ready.”’ 

Then De‘hae™“hiyawa’’kho™ said, ‘“‘Let thee and me then make 
ourselves a canoe, so that we may put the canoe in the water, and 
verily some one must steer by means of the paddle.”’ 

Now at that time they two made a canoe for themselves. In a 
very short time then they had finished the canoe. Then De‘haé- 
‘hiyawa’’kho®” said, ‘““Come, do you come hither, all, every one 
who thinks ‘Surely I will not fail in anything if it so be one should 
pursue me.’”’ 

Now then verily the man beings began to arrive; and then Fox 
arrived and said, “I, I will volunteer. I will steer by means of the 
paddle.”” Then De‘haé™hiyawa’’kho” said, ‘“‘What manner of 
thing then wilt thou do when we arrive?” Then Fox said, ‘It will 
be I that will take up the Head when it falls to the ground and I will 
flee at once.”’ 

Now then in a very short time different man beings severally 
arrived there. Now again another man arrived there who is called 
Fisher; now in his turn that one said, “I also will add my help 
thereto.”’. Then De‘haé™hiyawa&’’kho™ said, ‘“‘What kind of thing 
then wilt thou do when we will arrive there?’”’? Now Fisher answered 
and said, ‘‘When he will come fleeing with the head, and as soon as he 
brings it there to the lakeside, then I in turn will carry the head. 
Along in the depths of the water I will pass. One shall not overtake 
me.” 

Then De‘haé“hiyawa’’kho™ said, ‘‘ Not verily will the form of the 
plan of you two succeed.” 

At that time then another man arrived there. Then Beaver stood 
there and said, ‘‘I also will add my help.” Then De‘haé™hiyaw4’- 
*kho™ said, ‘‘What kind of thing then wilt thou do when we arrive 
there?’’? At once he replied and said, ‘I will do this when we arrive 
there, that is, ] will remain in the canoe. If it so be that it becomes 
necessary I will cut down the tree, or also if it becomes necessary 
to bring away the Head I will be able to do it, and I will not pass 
through the depths of the water.” 

Now at that time De‘haé™“hiyaw&’’kho” said, ‘‘Now verily 
there has been found one who will be able to aid us. So now there is a 
sufficient number of us.”” At that time then first one then another 
spoke and kept saying, ‘‘I also will add my paddle.” Fox, also 
Fisher, they both too said, ‘There too we humble ones will go.” 

At that time then they got aboard the canoe and they departed. 

As soon as they arrived at the place where the Sun island floated 
then they two, De‘haé™“hiyawa’’kho™ and Odéfdofni’’3‘, stood 


HEWITT] MYTH OF THE EARTH-GRASPER 539 


at the top of the bank. He alone, Beaver, remained in the 
canoe and he said, “So then I will remain here with the canoe. I 
will keep on the watch that if you two have need that I aid you two 
it will only be necessary that you two name me, and that will be 
sufficient and at once I will arrive there.” 

Now at that time every one answered and they said, ‘‘ We also are 
ready. Verily all that is necessary is that you name us thence.” 
So now these two were surprised that there they swam along with 
their heads out of the water, and then there near by they landed, 
and these were all manner of animals. Fisher was the first one to 
ascend the bank and he seated himself at the top of the bank and also 
said, ‘So here then I humbly will continue to sit and I will just con- 
tinue to be ready if it so be that it will become necessary that [ 
should give aid.”’ 

Now at that time De‘haé™hiyawa”’kho™ addressed Odendonni’’a‘ 
saying, “‘Come, then, now therefore let us two start.’”’ Now at 
that time they two departed. When they two arrived there 
where stood the Tree of Light no one was going about there. Now at 
that time Odéndonni’’a‘ said, “Now I will humbly attempt to climb 
it.” So now he attempted to climb the standing tree. Only a 
short distance had he gone when he was forced down, and there he 
fell down and there he again stood. Now then he said, “It seems 
perhaps that I am not able to climb it, because my feet do not by 
any means grasp it.” Then De‘haé™hiyawa’’kho™ said, “Thus 
verily is thy life new-born (infantile).“ So now it has become mani- 
fest in what thy body as it is is still lacking. That verily is what 
I think still to complete as to thy body. That verily is that I have 
failed to complete thy feet as they are. If indeed I had not thought 
that it may be possible perhaps sometime that thou shouldst need to 
climb growing trees. So now I will repair the error. That verily 
is what is lacking is that thy feet are not hollowed out (have no 
instep).”’ 

Now at that time he said, ‘‘Hold up hither thy foot.”” Now Odéi- 
donni’’a‘ held up his foot thither. Now at that time De‘haé™- 
hiyawa”’kho”™ took hold of his foot and then pressed the middle 
part of his foot inwardly, and then he said, ‘“‘ Now I have completed 
all that in which I had failed in what I made. So now at once do 
thou again stand. Come, hasten thyself and climb it. Now verily 
in a very short time they two will arrive; I do not believe that thou 
and I will have time for what we are about to do.” Now at that time 
Odéndonni’’a‘ hastened and he climbed it. Most easily he ascended 
rapidly. He arrived at the top of the tree, then verily he made haste 
to detach the Head and took it off. At once he started back down 
again, and he carried the Head in his arms on oneside. Verily he 


See note on p. 610. 


540 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


just came straight down quickly. In a very short while now he 
again stood on the ground. Then Odéfdonni’’s‘ said, “It was very 
hardly possible for me to succeed (to go through) and verily I just 
stripped the entire length of the tree; I just came straight down. 
Then thus it came to pass, beginning on my feet along my legs, along 
my body just there also all the skin was taken off on the standing 
tree; that too took place, verily the tree just shines, because I 
came down so quickly. So now I have brought back what I fetched, 
and that is the Head which was attached to the top of the standing 
tree.” 

Now at that time De‘haé™hiyawa’’kho™ said, “That they shall 
use for a tale among thy posterity in the future, and that is what 
happened as to this tree. So it shall continue to be called the syca- 
more.” 

Now at that time, just then, they two arose, O‘ha‘i’ together with 
his dear grandmother. At once she looked at the place where stood 
the tree. She saw that the Head was no longer anywhere attached 
to the top of it. At once she shouted and she wept. She said, 
“Now, behold, they have taken from us the Head. Do thou hasten 
thyself then.”’ 

Now at that time the animals of all kinds cried out; there was a 
great noise. So now O‘ha’i’ understood what had now taken place 
and he said, ‘‘Now verily that has come to pass which I have been 
saying all the time, verily that something indeed is about to take place. 
Because everywhere one is preparing that by which one should kill 
me. Everywhere verily one has placed up high the deer horns and 
flint stones. So then it is not I that am able in the least thing to 
assist in the matter. So then do thou by thyself alone struggle for 
it. Do thou follow them who have carried away the Head.” 

Now at that time the Ancient Woman ran forward, she ran swiftly, 
running there to the place where stood the tree. As soon as she 
arrived there she was surprised that the tracks of the men were 
there, and then she looked and saw they had gone toward the sun’s 
setting. Now at that time then she ran swiftly. Now verily she 
pursued them, the friends of De‘haé™hiyawaé’’kho™ and himself. 

Now as to them, they just heard her running swiftly behind them. 
In a very short time now she shouted at them, saying, “‘Do ye bring 
back the Head.” 

Now at that time Fox said, ‘“‘Behold, do thou hand it to me. Let 
me carry away the Head. I am known to be swift-footed anyway. 
She will not overtake me.’”? Then Odéfidofni’’a‘ said to him, “ Per- 
haps I should not consent that thou shouldst carry away the Head, 
because verily it is evident that thou art disparaging the matter, that 
thou art deceitful (two-faced).”’ 


See note on p. 610. 


HEWITT] MYTH OF THE EARTH-GRASPER 541 


Then Black Squirrel said, ‘“‘Let me, perhaps, carry it away. When 
I will bear the Head along I will go crossing over the tops of the trees 
on high. She shall not again take from us the Head.” 

Then Odéfdonni’’a‘ said, “It is all right, verily, if it so be that it 
should become necessary. At that time then and not before ye may 
assist us.”’ 

In ashort time then Odéndonni’’ai’ became aware that the Old 
Woman was now running close to him; now at that time he put forth 
his strength in running. Near by his friends ran along, also up 
high, Black Squirrel and the Fisher, they ran along through the 
treetops, exerting all the power they possessed to keep up with Odén- 
dofini’’‘. Gradually the Old Woman ran closer and closer to them, 
although they had gone far. Now at that time De‘haé™hiyawa’- 
*kho™ said, “Behold, now put forth thy strength. Do thou take 
courage.”” Now then they two together exerted their strength and 
ran, both Odéndonni’’A‘ and De‘haé‘hiyawa’’kho”’. 

They returned to the place where lay the canoe in which Beaver 
remained, and at once they two got into the canoe. At that time 
De‘haé“hiyawai’’kho™ said, “‘Now verily the time has come that 
all of you should assist us two. Thou, Odéfidonfni’’a‘, must paddle 
and thou also shalt steer it.’ At that time Otter ran up there and 
he got aboard and said, “T also will assist. I humbly will paddle.” 
Now another one came running up (it was Muskrat) and he got 
aboard and said, “I also will assist. I will paddle humbly.” 

Now at that time they turned their canoe about and now verily 
they paddled with all their strength. Just a short distance away 
were they going in their canoe when the Ancient Woman arrived at 
the edge of the water. Exceedingly angry she was, and now she said, 
“QOdéndonni’’i‘, take pity on me. Give back to me what ye are 
carrying away, the Head.”’ But that one did not reply. Now at 
that time she said, ‘Oh, Beaver, have pity on me. Do thou cause 
it to return, thou verily art steering it.’ That one said nothing. 

Now at that time she said, ‘“‘Oh, Otter, thou possibly shouldst have 
pity on me. Do thou cause it to return back.’”’ He replied nothing. 
Now verily at that time she said, ‘Oh, Muskrat, do thou have pity 
on me, do thou cause it to return back.’ At that time he replied 
and said, ‘So be it.” At that time De‘haé™“hiyawa&’’kho™ said, 
“Now verily thou hast become culpable; now verily thou didst 
make a mistake in that thou repliedst. Now then thou in the next 
place shalt debark. So then thy humble self shall have no power to 
do anything on the earth. At all times thy humble self shall go about 
along the edge of the waters.’ Now at that time they cast the 
Muskrat overboard. 

Then Otter became frightened at what took place and then he 
said, ‘‘Now I too will take myself out.’ Now De‘haé“hiyawa’- 


542 TROQUOIAN COSMOLOGY [ETH. ANN. 43 


‘kho™ said, ‘‘Thou verily shalt decide. It is known verily that no 
one enlisted thee. At all times then thou shalt continue to be wild 
and at all times thou shalt continue to hide thyself, and in the depths 
of the waters thou shalt continue to go to and fro.”” So then at that 
time he got overboard. 

There, as to that one, they lost sight of the Ancient Woman, there 
away she continued to cry out and there she went about weeping. 

So then when their canoe stopped at the place from whence they 
started then De‘haé™hiyawa’’kho™ said, “‘Now verily we have re- 
turned. Now then thou, Beaver, thou hast accomplished very much 
in the way of assistance in this matter. Now then I ordain it for 
thee. Thou shalt continue to have (magic) power in that thou 
shalt be able to control the water and the earth present here. 

“Indeed, thou shalt decide in thy mind if, it may be, thou wilt 
resolve to use it to make earth for thyself, or, it may be also, that thou 
wilt desire to dam up the water for thyself, and indeed it shall come 
to pass also exactly in accordance with the purpose of thy mind.” 

Now at that time De‘haé™hiyawi’’kho"’ spoke and said, ‘‘ Now 
then I will remake it so that the flesh of my Mother shall become 
whole again.’’» Now at that time verily he made it over, over again, 
and he remade it by means of the air. When he finished it he said, 
““Now I have again finished it. Now thy flesh body and also thy 
power has become whole again; now thou hast received it ail again. 
Verily it was my brother who caused the ruin to befall thee as the 
first victim here on the earth; it is he also who has caused much ruin 
to all that is contained in the earth present here. Still also much 
more will he do wrong as long as the earth continues to endure. 

““So now, my Mother, I ordain for thee that thou shalt have a duty, 
and that the purpose of thy duty shall be that thou shalt attend to 
the earth here present, also all kinds of grasses, some that habitually 
put forth fruit; also the grown clumps of bushes, some habitually put 
forth fruit; also the forests of all kinds of trees, some habitually 
put forth fruit; also the many other things that habitually grow on 
the earth here present, mankind and game animals. 

“So then I assign thy duty to the time when it shall cause it to be 
hot again, that it shall in a normal way become hot again; and it is 
that one who will so do, the daytime Orb of Light that goes about. 
It is He who is responsible for causing it to be light during the length 
of the day, and He will cause it to be hot, which will begin when the 
days shall change in kind, the time which is called early spring, 
and there too next in order will begin to grow thence anew the various 
species of things, which will begin when they put forth flowers, there 
they will continue to grow until all shall reach maturity, when again 
it will become cold on the earth. So you two will assist each other, 
our Elder Brother, the daytime Orb of Light. At that place thoushalt 


newirt] MYTH OF THE EARTH-GRASPER 543 
have thy duty when it will become dark on the earth, at that time 
thou in thy turn wilt cause it to be hot and thou wilt cause it to be 
light and thou shalt cause dew to fall. Also thou shalt continue 
to assist thy grandchildren, as you address them, in mind, who will 
continue to go about on the earth.” 

Now at that time he took red willow and then he scraped off the 
bark. Now at that time he said, ‘““Now then thou shalt depart. 
So thus it is of thee, they will begin to say of thee on the side of the 
Sun’s setting, they whom you address as grandchildren shall continue 
to say, that there on that side they will see thee newly again, and thou 
shalt slowly continue to draw nearer, and in the next place thou wilt 
slowly increase in size and night after night thou wilt continue to 
move along toward the place where goes about the Sun. So that 
when thou wilt arise there then thy form will be complete as they 
look at thee, so now from that side thou shalt start and just that 
shall again come to pass, that slowly this way thou shalt continue to 
move along and night after night thou wilt continue to grow less as 
they look at thee. Thou wilt return verily to the place whence thou 
shalt continue to depart, and it shall be that they shall not see thee 
for three nights, and on the fourth night thou wilt again renew thyself. 
The length of thy path shall be fixed. That is the cause that it will 
be possible that they whom you address as grandchildren shall esteem 
thee. They will watch thee in full view as thou continuest to draw 
nearer. So then controlling themselves thereby, by the continuous 
changes that will take place by the fact that there are two kinds of 
days. So the summer will cause it to be warm during only a certain 
period. In the next place, when that which is called winter shall 
cause it to be cold again it too shall last for only a certain period. 
So then that will come to pass. Thou shalt have charge when it will 
become dark, thou customarily shalt cause it to be light and thy power 
shall be such as to be able to cause it to be light and not too dark. 
So thus it will continue to be that it will continue to help the human 
beings who will go to and fro on the earth. That no matter by what 
means darkness will befall one at some place it will be possible that 
that person shall continue to travel, that it will be ight enough that 
it will be possible for that one to return home with peace of mind.” 

Now at that time De‘haé™hiyawa’’kho”’ said, ‘‘Now the matter 
has been completed. Now thou dost understand the entire matter. 
Verily thou, you two, thou and the Sun, share the responsibility. 
So then it shall be that they who dwell on the earth may address 
their words to either of you. It shall be’so that to whichever one of 
you two one will address their words one will say then, ‘O Sun, our 
Elder Brother, the Great War Chief,’ and if they speak to thee they 
will continue to say, ‘O our Grandmother, the Moon.’ So now I 
leave it here on the earth, and there then I leave it beside the human 


544 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


beings which shall be the principal thing that they will continue 
to employ. I have designated it the Great Precious Smoke, the 
Native Tobacco. Mankind will continue to use it no matter which 
way they may face on the earth. 

“Tf also that the world above is thougnt of, then that will be the 
manner of doing, no matter about what thing they may be thinking, 
no matter in which direction their mind may turn. Customarily 
they must take up the native tobacco growing beside their bodies, 
they will hold that when they shall speak, no matter in what 
direction they may face it shall be held, then at that time they will 
throw it into the fire they have kindled. That will become their 
Word. So then it will continue to be so long as the world shall con- 
tinue. That will continue to be used thus. So now with reference 
to myself, I employ that which first grew here on the earth, the 
red willow. So now I am ready to use that for thee. Now thou 
shalt start, thither thou wilt go to the place where I have assigned 
thy duty. So then no one will be able to defeat you two who have 
become assistants to each other until I speak, no matter at what 
time in the future. So in the next place I will make use of the red 
willow.” 

Now at that time he took what he had prepared. Now then he 
cast it on the fire and then he said, “‘Thereon cast thy body; now 
verily smoke is arising.”” Now verily she cast her body thereon. 
Now the smoke arose, going up high. Now at that time De‘haé"- 
‘hiyawa’’kho®’ said, ‘“Now verily Odéfdofini’’a‘ and she who is 
thy mate, now you two must watch. Verily you two understand 
all the matter that has come to pass. So that will come to pass that 
at the end of three days ye two shall watch to see what will take 
place. If it so be that thou, Awenhaniyonda, *® will notice that a 
change will come over thy life, that thou shalt see the Moon, the 
Grandmother of you two will commence to grow again, to grow anew, 
and that shall be a sign for knowing it if thus it shall come to pass 
that thou shalt see it thou shalt become aware that thy life has 
become new,* so that will continue to be a sign that there will begin 
to start the formation of new human beings, who will overflow the 
earth as dwellers. At that very place it will begin wherein for the 
first time ye two willsee the Moon, your Grandmother. So then never 
will it disappoint the mind, it will last as long as the earth shall live, 
also all the things that grow, also all the game animals, also the human 
beings, also the stars. So now I leave it beside your bodies as a tale 
and you two will have this matter in your continuing posterity. They 
will learn all the matters which have taken place and which you two 
saw. Also there are still left fearsome things which you will see in 
the future.” 


See note on p- 610. 


HEWITT] MYTH OF THE EARTH-GRASPER 545 


At that time Odéfidonni’’s‘ and Awenhaniyonda watched. Just 
exactly three nights in number did they watch, when Awenhaniyonda 
was surprised that a change came over her life, and now she said, 
“Now verily that kind of thing has come which he promised us 
would come to pass.’’ Now at that time Odéidoini’’a‘ looked about 
him. Toward the west he was surprised to see the Moon present. 
Now at that time he said, “‘ Well, let me go to tell the one who formed 
our two bodies.”” Now at once he went thither. As soon as he arrived 
he said, “Now verily has been fulfilled what thou didst promise us. 
Now the life of Awenhaniyonda is different, and now also we two saw 
anew the Moon newly present.’’ At that time De‘haé™hiyawa’- 
‘kho™ said, ‘Now verily the matter has been completed. So they 
two shall go together, the Moon and the life of human beings. And 
they shall reckon thereby the births of human beings on the earth. 
So now I will go to travel about. Now, you two shall be free to travel 
from place to place. Moreover, it will thus come to pass. Verily, 
have I given you two possession of this; the entire matter, moreover, 
will continue to be thus, that you two will be above all the various 
kinds of animals which travel about from place to place. You two 
will be masters of them. Moreover, I will come to see you both and 
you two will learn at times what will be my fortune in the future. 
Indeed, I believe that it is certain, presumably, that my brother and 
I will disagree when he and I see each other again. Moreover, you 
two shall have it for a sign of this, and it is this, that when you two 
will be surprised that unknown kinds of beasts will arrive here and 
that they will abuse, slaughter and eat the flesh of things here; if 
when you two see that come to pass you two shall at once know that 
we two brothers have disagreed. When he will become angry he 
will drive thence hither all those beings he himself has severally 
completed, both those inhabiting on the land and in the water. 
Moreover, when I arrive there I will try to have this state of things 
continue peaceable. If it so be that I will be able to cause my Grand- 
mother to leave, then I will remove her person elsewhere. For should 
it be possible that this come to pass, then of course he and I will be 
left alone. I think, presumably, it would then be desirable that he 
and I should go elsewhere, for, presumably, it would not result in 
good ‘that for a long time he and I should go about in this manner 
upon the earth, for if it so be, then exceedingly much would be 
destroyed.”’ 

Now at that time he departed, going thither to the other island. 
He arrived there and then he was surprised that then all the various 
kinds of animals moved about from place to place, and moreover it 
was evident that they were all ugly and fierce. He arrived at the 
place where the lodge of his grandmother stood and, moreover, he 
learned that O‘ha’a’ (Flint) was not at home. Now at that time he 


546 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


said, ““Oh, my grandmother, it is thee, indeed, I come to seek. I 
think that now, presumably, that thou shouldst again go from here 
to another place.’’ Now at that time she said, ‘‘Moreover, what 
manner of thing will come to pass? O*‘ha’i’ (Flint) isnot at home. I 
believe he would not be pleased should I have gone elsewhere when 
he will return.”” Then De‘haé™hiyawa’’kho™ said, ‘Do thou depart; 
go thither to the place where my lodge stands. Thou wilt be abiding 
there when I shall return there again. I, in reference to it, will be 
remaining here, until I will again return. I it is who will converse 
with him if it so be that he will ask whither thou hast gone.” Now 
she said, ‘Indeed, presumably, I am not able to depart hence if it 
be that he do not know the place whither I have gone. Indeed, now, 
also his thoughts have begun to be troubled because that some one 
has carried away elsewhere the Head of the mother of you two.”’ 
Then he said, ‘‘Do thou look yonder; verily the one of whom thou 
art now speaking is looking hitherward.’’*” Moreover, now she looked 
and just then the Moon arose, its rays bursting through the forest 
When she looked she then said, ‘‘It is true, verily, that that one is the 
Mother of you two, and now also my thoughts are again pleasant. 
Indeed, I had intended that I too, personally, would go no matter 
where, and also no matter where I should die.”” Then De‘haé"hi- 
yawa’’kho™ said, ‘‘Do thou depart. It will not now be long before 
thou, too, personally wilt go above again. That too will come to 
pass that thou personally wilt have a duty to perform and that thou 
shalt assist her. Indeed, there is still lacking some one whom I 
should appoint who should continue to attend to the things on the 
earth here present. Indeed I, personally, do not desire to spoil 
anything which my brother has severally made. Moreover, he and 
I will not differ in anything, it matters not that I did not make it.”’ 
Now at that time she said, ‘That also would please my mind that 
both your mind and that of your brother should agree.”’ He replied 
and said, ‘That too is personally my wish. If it would be possible 
so to be, or if it should not be, moreover, that it should be possible, 
then things here also should not continue as they are.’ 

Now at that time she went out, and now, moreover, she departed. 
She arrived at the place where the island is, and then she sought for 
the persons of Odendonniha and also of Awenhaniyonda. She could 
not find their persons, and so then she went to the place where stood 
the lodge of De‘haé™hiyawa’’kho”. She arrived at the lodge and 
found that there was nobody at home, and then she sat down there. 
Not long afterwards then they two whom she sought returned. 
Now at that time she said, ‘“‘T have just now arrived. I do not know 
what manner of thing, presumably, is taking place whence I departed. 
O‘ha’ a’ (Flint) is not at home, and De‘haé™“hiyawa’’kho™ is the only 


See note on p. 610. 


HEWITT] MYTH OF THE EARTH-GRASPER 547 


one abiding there. That also I did not know, what, presumably, 
will come to pass when O‘ha’a’ (Flint) will again return. He is angry, 
indeed, because some one has carried away elsewhere the Head. It 
lay up high, and therefrom, moreover, some one took it off.” 

Then Odendonniha said, ‘‘Oh, my Grandmother, continue thou to 
have pleasant thoughts. I know about the whole matter as it took 
place. Now, in reference to that one, she has now a duty to perform. 
Do thou look above; there the Orb of Light is present, and in reference 
to that, he has assigned to his Mother a most important duty to 
perform.’’ Now at that time she looked and said, ‘‘It is true, verily, 
that it is she who is looking thence.’’ Now at that time her mind 
was satisfied. 

Now they abode in one place, and they were watching for De‘haé™hi- 
yawi’’kho™” to return. In reference to him, he abode at the place 
where the lodge of O‘ha’a’ (Flint) and his grandmother stood. 

Some days afterwards De‘haé™“hiyawa’’kho” was troubled in his 
mind because that he, O'ha’ii’, had not returned home. Then at that 
time he went to seek his person. Traveling about over the entire 
island, he did not find his person in any place. Then he was surprised 
to see two male human beings going about there. Now at that time 
he went there. He arrived at the place where they two went about, 
and then he said, ‘‘Have you two not seen him whose lodge stands 
hard by here?’’ The two male persons replied, ‘Just a moment ago 
he was here; moreover, he asked who, presumably, is the person that 
caused the Light Orb to go about at night, and what is, moreover, also 
its duty.” Then De‘haé™hiyaw%’’kho™ said, ‘Verily, it is I that did 
it. Its duty is to be respected and be a guide to the minds of human 
beings. Verily, they will govern themselves by it. And also they 
will number the days thereby, and also the human beings who will 
be newly becoming such. Moreover, I ordain too for you two, that 
you two will govern yourselves by this Orb of Light that ends custom- 
arily, repeatedly. Moreover, they two will be in the habit of going 
together, and, moreover, it will take place with reference to both 
as is the condition of the body of Awenhaniyonda;* thus it will come 
to pass concerning you two. When ye two will not see her again, 
the nocturnal Orb of Light, it will be for the space of three days, 
when again she will form herself anew, and then at that time thou 
wilt notice that thy life has changed in condition; thou personally 
too wilt become new again, and there in that place will be formed 
what will be becoming a human being here on the earth. Moreover, 
itis thereby that you two will number them when you two engender 
an ohwachira® (uterine family), and which will form itself in connec- 
tion with the bodies of you two; the earth will be covered over with 
human beings who will be born.’”’ Now at that time he said, “ More- 


See note on p. 610. 


548 IROQUOIAN COSMOLOGY {ETH. ANN. 43 


over, do not let your two minds be troubled. Do not let your minds 
shrink from it, if it so be that you two will see that my brother and I 
shall disagree. Now, indeed, it is plain that he and I will quarrel. 
And the reason is that he desires that he shall control all things. 
Moreover, I think that it should not thus come to pass. Now 
I give you two possessory control over them. Now ye two will 
travel about. Moreover, I will add to that which the island now 
holds, if it so be that I will pass through the ordeal. Now, moreover, 
I again go to seek his person.”’ 

Then at that time he again went to the place where the lodge 
stood. While nearing the lodge he saw there a pile of flint stones, 
and now at that time he took them up and carried them, and then 
he entered the lodge. Then he looked about from place to place. 
O‘ha’ i’ (Flint) was not yet at home. Then he (De‘haé™hiyawa’’kho?’) 
placed the flint stones in the place where he (O‘ha’&’) was accus- 
tomed to sit. Now at that time he again went out. Outside of the 
door he there met O‘ha’é’ (Flint). Now at that time De‘haé™hiya- 
wa’’kho™ said, ‘‘I have been inside of the lodge. No one is at home 
and I have seen no one.”’ Then O‘ha’i’ (Flint) said, ‘‘ Moreover, is 
not my Grandmother at home? She was at home, indeed, when I 
departed.” Then De‘haé™hiyawa’’kho™ said, ‘‘ Let us just go indoors. 
Thou wilt see that no one is at home.” At that time then they two 
again entered the lodge, and then he looked from place to place 
seeking her person. He saw her in no place, and then he went there 
to the place where he customarily sat, and he arrived there, and he 
was surprised that thereon lay several flint stones, and then he re- 
tired therefrom and stood again at the doorway and he said, “‘ Now, 
verily, too, in reference to her, my Grandmother has turned against 
me; now she has forsaken me. It matters not that one should kill 
me, and also that one should make me a prisoner. And now all the 
man beings have turned against me. It must needs be that now 
I must defend myself. I will just attempt also to bring it about 
that I shall control ever all things, no matter whether I shall become a 
slave.’ Then De‘haé™hiyawa’’kho™ said, ‘‘ Moreover, what manner 
of things is done that thou shouldst think that now all have turned 
against thee? Personally, my mind is not of that turn that thou 
and I should contend in our affairs; personally, I am aiding thee; I 
desire that it should be peaceable here upon the earth and on the 
earth that exists above.” 

Then O‘ha’a’ (Flint) said, ““Moreover, what manner of thing is the 
reason then that it is thus here on the earth, that one has already 
made such preparations that one should destroy me? Do thou look, 
verily, how the place is where I am accustomed to sit, that there one 
has laid several things that will be able to kill me. Moreover, it is 
thus no matter in which direction I go, I continually see the things 


HEWITT] MYTH OF THE EARTH-GRASPER 549 


which one has Jaid up high that will kill me. And that, too, is the reason 
that now one has carried elsewhere the Head of our Mother and that 
my Grandmother, too, has now gone elsewhere. Moreover, now I 
will do nothing further in response; now I will defend myself to the 
end that I should live; verily, there is no one who could assist me. 
Moreover, if it so be that I will be able to continue to live, I, too, 
personally, moreover, will not assist anyone, nor will I have pity 
on anyone. It will please my mind that I will control all things; at 
some future day to come, or also at some future night to come, I will 
use both the Daylight and the Darkness.” 

Now at that time De‘haé™hiyawaé’’kho™ said, ‘‘What manner of 
thing is this here about which thou art disputing? There is nothing 
wrong in this; everything is peaceable.”” O‘ha’ié’ (Flint) said in reply, 
“Verily, I am not pleased that all people look to you in all things. 
No one is antagonistic to thee. That is what I mean. I will only 
be pleased when I will control everything, and that too it will thus 
come to pass with regard to thee personally, that all persons will 
then be antagonistic to thee.” 

Then De‘haé™hiyawa’’kho™ said, ‘Let the matter stand thus in 
harmony. There is nothing wrong. No one is antagonistic to thee.” 
O‘ha’a’ (Flint) replied and said, “‘ Indeed, I shall now do nothing more. 
Now I have fully made up my mind, that nothing hereafter shall 
cause me to desist, which is a cause that now I have lost all, my 
Grandmother, and also my Mother.” Then De‘haé™hiyawa”’kho™ 
said, ‘‘What kind of thing is the reason that thy mind is sorely 
vexed? Verily, thou didst kill our Mother, and now she has come 
to life again; now also she will live for all future time, and, moreover, 
that ‘still troubles thy mind. If it so be that thou didst kill her, it 
will not be possible, also, for thee to see her at a short distance; 
moreover, so it is thus that any one who will kill a human being shall 
not be pardoned.” 

Now at that time O‘ha’d’ (Flint), it seems, was exceedingly angry, 
and so now he said, ‘‘Go to, let us two go out; let it be out of doors 
that thou and I shall settle our affairs.” Now at that time they two 
went out, and O'ha’d’ (Flint) said, “All those things whose bodies 
I have formed, and that are alive, shall continue te have for food 
all those beings whose bodies others have formed; and thus too will it: 
be in regard to the human beings™ that I have made; that that, too, 
will be, moreover, that the human beings that another, one other 
has made, will continue to be their food; and that also the Daylight, 
also the Darkness, also the Springs of water, severally, will overcome 
them by magical power; and Disease will continue to wander about 
employing habitually all manner of means; these, too, will overcome 
them by magical power, and Mind or Thoughts will go about em- 


See note on p. 610. 


550 IROQUOIAN COSMOLOGY [PTH. ANN. 43 


ploying all manner of means; they too will overcome them by magical 
power.”’ Then De‘haé™hiyawa’’kho™ said, ‘‘Thou hast done wrong. 
If it so be that thou desirest that that should cause the days of the 
human beings to end, thou must at least begin with whomsoever it 
may be that has thus done in making ali those things which thou 
hast designated.’’ Now at that time O‘ha’a’ (Flint) spoke in reply 
and said, “I have promised myself that, at all events, thou and I 
must fight, if it so be that thou wilt become displeased with my way 
of thinking.” De‘haé™hiyawa’’kho™ replied and said, “Verily, now, 
thou hast turned the matter toward me by way of accusation, and 
now also thou hast specified me. So, then, what manner of thing 
shall thou and I do? What manner of thing shall thou and I use 
when that which is in accordance with thy mind shall be set on 
foot?”” Then O‘ha’i’ (Flint) said, “That, too, thou wilt use, thy 
magic power upon which thou dependest so much boastingly. I 
personally too will use my magic power.” Now at that time De 
haé™hiyawa’’kho™ said, ‘Moreover, I will not deceive thy mind. 
I will use my magic potence, which is Daylight, and, moreover, 
it will be certain that the light will be fine when thou and I will 
settle our matter. Next to that I will use this mountain as my 
magic potence.”” Now O‘ha’a’ (Flint) said, ‘TI will then use, verily, 
the Night, and, verily, in that place where there is Darkness, 
there thou and I will adjust our matter.” And then he sprang 
forward, holding in his hand the arrow tipped with flint, and he 
said, ‘‘Now I have already killed one person, and I used my arrow, 
verily, and still another I will kill.” De‘haé™hiyawa’’kho™ caught 
the dart, and so then they two now pulled it and they struggled for 
it. Now at that time there was heard a sound which was loud, and 
now also it began to be cloudy. And now also the wind grew in 
power. Now at that time De‘haé™hiyawa’’kho™ now let go of the 
arrow, and he now plucked up the near-by mountain and cast it 
over the place where O‘ha’i’ (Flint) stood, and it covered him over; 
in a short time now he again got out and then fled, and now 
De‘haé™hiyaw’i”’kho™ pursued him; they circled around the floating 
island repeatedly. At that time De‘haé™hiyawad’’kho” continued 
to take up the mountain repeatedly, which customarily he cast, 
hitting O‘ha’a’ (Flint), and which customarily covered him over, but 
in a short time he would again get out. Then it was that the moun- 
tains severally became joined closed together. O*‘ha’é’ (Flint), as far 
as he was concerned, threw back rocks. Customarily De‘haé™hiya- 
wi’’kho™” caught them and then, next in order, customarily threw 
them back; and so after a while the mountains became covered with 
rocks; suddenly now the animals hid themselves, and now, also, 
some of them fled away, and now too, O‘ha’i’ (Flint) attempted to 
conceal himself in the different mountains repeatedly, but it was 


HEWITT MYTH OF THE EARTH-GRASPER 551 


not possible for him to be able to again conceal himself; and then 
at that time De‘haé™hiyawa’’kho™ said, ‘“‘He-Shakes-the-Earth (the 
Eerthquake),°*! now it has come time that thou shouldst aid me. Now, 
verily, it lightens over the earth over which thou hast care.”” Now 
at that time there began to be many sounds on the earth, and now 
also there began to be movements which increased in force, and 
after a while now the earth and the world began to quake. Now 
at that time O‘ha’d’ (Flint) said, ‘‘ Now that is sufficient, the number 
of powers” thou hast exhibited. Now then I surrender. Now then 
I givemyself up to thee. Verily it is true that thou hast magic 
power (orenda). Moreover, now, I shall keep still. My mind will 
now be the only individual thing that I shall retain.” Then 
De‘haé™hiyawa’’kho™ said, ‘‘That, seemingly, too, shall come to pass. 
It is true that thou shalt continue to live also. Seemingly thou shalt 
not continue to be in this place. It must needs be that thou shalt 
go elsewhere to that place where the other world is present.’’ Then 
O‘ha’i’ (Flint) said, “Thus, seemingly, too, shall it come to pass, if 
thou wilt consent that thou and I shall not be far apart.’”’ Then 
De‘haé™hiyawa’’kho™ said, “So, then, here verily thou shalt continue 
to abide, at least so long as thou wilt do nothing wrong. If it so 
be that yet again it will thus come to pass in the future, what thou 
hast already done to me, then at that time it will thus come to 
pass that it will be necessary for me to confine your body, and I 
will also tether thee.” 

Now at that time O‘ha’a’ (Flint) said, ‘Now also I just give my- 
self up. If it so be that it is true that thus it will come to pass, 
whenever it may be, then, and not till then, will I again consider 
what manner of thing will next in order come to pass after that 
occurrence.” Now at that time again he spoke and said, ‘“‘So, then, 
wouldst thou not then consent to a single matter which I will request 
of thee, which is but a small matter, and that, as long as possible, I 
should visit my home?”? Then De‘haé™hiyawa’’kho™ said, “Verily, 
perhaps, it will thus come to pass. But also only until that time when 
I will complete the handiwork of the matters that still remain for 
me to do. I still have unfinished that which does not satisfy me in 
what takes place customarily in reference to the night, because usu- 
ally when the nocturnal Orb of Light blots herself out the darkness 
becomes too heavy. So, then, I will make that which will aid her 
and which will be called Stars. So, then, customarily they will be 
able to cause it to be light when again the nocturnal Orb of Light 
(Moon) does not again cause it to be light. Next to that I will make 
that which will have powers sufficient to have a duty to perform both 
by day and also by night, to which, moreover, will be called the 
Day-Bringer (The Morning Star). Moreover, when thou wilt see 


See note on p. 610. 


552 TROQUOIAN COSMOLOGY [BTH. ANN. 43 


the star which will be alone in its greatness, then the night will change, 
and then they two will exchange themselves, and a new daylight 
again be on the earth here present. When thou seest the large Star 
then thou shalt depart and thither thou shalt go to the place where 
my lodge is, and so then I will be expecting thee.” 

As soon as he again arrived at his lodge then his Grandmother said, 
“What manner of thing has come to pass, because we were so much 
beset with lightning during the length of the night? And that when 
the diurnal Light Orb arose that next in order the earth did quake. 
I thought, presumably, now some one of you two brothers has been 
destroyed.” Now at that time De‘haé“hiyawa’’kho™ said, “Oh, my 
grandmother, now that matter which had been unsettled here on 
earth is past. So then I will only tell thee that which has befallen 
us both. It is true that, very nearly, one of us had been killed. So 
then that has now gone by. There is now nothing wrong, and also 
we are both alive. Now then thou hast accomplished thy duty here 
below on the earth present here. So then thou wilt now depart 
again (go home). Thou shalt again go there to the place whence 
thou didst come. And that thou, personally, wilt have just the 
same body of flesh when thou arrivest again at the place whence 
thou didst depart as thou hadst then. And next in order thou wilt 
direct thyself straight to the place where thou didst acquire thought 
(reason). So then at the end of 10 days, then thou must watch 
thence, when we two will again return there, if it so be that it will be 
possible that my brother and I shall not again disagree.” Now 
again he spoke and said, ‘‘Now, then, thou shalt be prepared; soon 
now I will be ready.”’ Now at that time he went out and he got 
red willows, and he then scraped off the bark from them, and at that 
time he threw the bark on the fire, and then he said, “Oh, my Grand- 
mother, now hereon cast thy body. Now thou shalt take up thy 
return journey. And so when I again arrive at the place thou shalt 
be there, and there, as to that, I will make that on which the earth 
here present will continue to live. So then thou and they will aid 
one another, and it shall be that the fresh water shall be in the habit 
of coming from above. Then at all times the earth here present 
will continue to be new.” 

Verily, at this time, she cast herself thereon, and then as far as 
concerned her, she flew upward (on the smoke). 

Now at that time De‘haé™hiyawa’ ’kho™ said, ‘You two who were 
the first to come to life are seeing that she of the Ancient Body has 
now departed for home. So then that is established which took 
place as you two saw it come to pass, and that only will be still possible 
on the earth, that only the Word and also only the Mind will be able 
to go on high, and next to that native tobacco shall one cast usually 


HEWITT] MYTH OF THE EARTH-GRASPER 553 


on the fire, and the smoke will arise and then one shall speak, and 
so therewith will it conjoin itself and go on high. It is equally good, 
it is just the same, if one in person stand there in the place whence 
one will direct the Word; only that far will it be able to be done in 
the days that are to come.’ (Persons will not go up any more in 
the smoke.) 

Now at that time he said, ‘‘So then I will now tell you two that I 
will now make stars to be fixed in different places on the visible sky. 
So then that will start from this time (place), and next in order, in 
the future, one who will fulfill his or her duty (matter), one who will 
always have been an upright person and who will not have been 
guilty of any evil, when such an one will exhaust the number of days 
allotted them here, when such an one will depart hence, that will be 
possible that they who will be looking up to the sky from the earth 
here present shall still be able to see them again, and that even to 
that extent that when one shall arrive there that one will mingle 
himself or herself with the stars present there in many places. So 
then so long as the earth shall continue to exist will they (stars) thus 
continue to increase in numbers. And in the next place, the time 
will come when no one will be alive on the earth who will be able to 
count, in full, the number of stars present on the visible sky. So 
then I will make one that shall be the first. That shall be the first 
one on which they who have human bodies will look, also they who 
have animal bodies. To some of the game animals, too, will it thus 
come to pass, that if it so be that they will be able to accomplish 
their duty (matter) here upon the earth, that shall be possible that 
they will become visible too as stars fixed to the sky.”’ 

Now at that time he departed and went there to the place where 
He-Holds-the-Earth-by-His-Hands* has his lodge. When he arrived 
there he said, ‘‘That is the only reason that I have come here, and 
that is that there is still one thing which I still will have to make 
here on the earth. Verily I am troubled to know what thing, pre- 
sumably, should be done of the two matters that I have been con- 
sidering. One is that I am thinking that, perhaps, I should make a 
new star which shall be called He-the-Day-Bringer (The Morning 
Star). The other is that I think that perhaps I should appoint thee 
to be the one whom they should name He-the-Day-Bringer (The 
Morning Star). And the reason that I have desired that this should 
come to pass is that verily no one here upon the earth has ever yet 
seen thee. So then that would cause it that now thou shouldst show 
thyself, that one should see thee there in the place where again 
forms itself the daylight that will cause the earth again to be light. 
And the reason that it shall continue thus to be is that thou didst 


See note on p. 610. 
19078°—28——36 


554 TROQUOIAN COSMOLOGY [ETH. ANN. 43 


furnish all the mind (the thought) for all the matters at which I 
worked here on this earth here below. So then you shall assist one 
another, all you who move about up above and who attend to the 
whole of my handiwork.’”’ Now at that time De‘hao™hwéndjiyawa’- 
kho™ replied and said, ‘All is correct in the manner in which thou 
hast considered it. Now, then, I will volunteer so that in truth it 
will thus come to pass. Now, then, I will tell thee that now thou 
thyself hast personally fulfilled all that was needful, that thou hast 
done all things that were needful to be done. So then I will tell 
thee one other thing, and that is that when thy brother shall come 
here only that will result in good that you two shall keep together, 
that continuously thou must watch him. The next thing, that when 
thou wilt go elsewhere from the earth here present, do thou not 
consent if so it be that he will say, ‘Let me, personally, go about here 
upon the earth.’ Do thou not consent to that. Indeed it would 
not result in good should that thus come to pass; actually he desires 
that by all means possible that he will be revenged in the matter; 
he means by that that he desires to destroy all that thou hast com- 
pleted; so then it will result in good if by all means thou wilt insist 
that you two, thou and he, will go together when you depart hence. 
Presumably, if it so be that when you two will set your feet again in 
the other world above, if it so be that still he will attempt again to 
harm you in some way, then thou wilt be able to control that; and 
the next thing is, that when you two depart from here the way will 
be plainly visible. There will be a pathway (the Milky Way);° and 
next in order it will be plain that your two minds will differ, in that 
the path will be divided. So then that will always be visible in the 
sky, and it will always stand revealed to be seen by those who will 
severally dwell here upon the earth when it will become night, and 
at that time, and when they look, they will see the path (the Milky 
Way) very plainly; so then thus will it continue so long as the earth 
will last.” 

Now at that time De‘haé™hiyawa’’kho™ said, ‘Verily now the 
matter has been adjusted as to what shall take place. Now, then, 
I confirm the matter; the whole matter will thus come to pass, and 
that by itself will become the very last one. So then I now turn 
over to thy®® care that matter; when the day will be dawning thou 
shalt show thyself for a short time only. There will be opportunity 
for the human beings that dwell upon the earth to see thee. Thou 
habitually shalt be the first one to see all that I have completed. 
Secondly, on the diurnal Orb of Light (the Sun) shall depend its 
duration, and he, it shall be, will attend to all that I have finished so 
long as he will cause it to be light. They two shall follow the one 
the other, he and the nocturnal Orb of Light (the Moon). When it 


See note on p. 610. 


HEWITT] MYTH OF THE EARTH-GRASPER 29 


becomes dark on the earth, then next in order she will overlook again 
all that I have finished; and she also shall attend to it so long as it 
will be dark; so then this shall continue on, and there shall not be 
in any place any interval; and there shall, too, be no end to it; it 
shall always continue to be thus for the length of time that all I 
have completed here will last. So then I now will again depart for 
home. I have invited my Brother so soon as he sees the large star, 
the Day-Bringer (the Morning Star), then at once he will start 
thence and he will arrive in the place where my lodge is. Then will 
become manifest what he intends to do. I have thought, presum- 
ably, it would be good that I will specify the matter that I will remove 
all those things whose bodies he finished; (for) some of them have 
power to break up my handiwork, and so they will destroy those 
whose bodies I have finished. So then they will cause no manner of 
trouble to the minds of those who will be traveling from place to 
place. Some have such potence that if one will just only see them 
then that sight will be able to overmatch one magically. So then 
they will continue ever to remain among the mountains. So then 
they will continue in this state so long as the earth continues to be; 
so they will be until the time will be when in the future only will 
end the durability of my handiwork here spread out. Not before 
that time will they again be able to leave the earth. 

“So then I will appoint those then with the duty of attending to 
it, so that at all times the days and also the nights will continue to 
be new, and all those things too that grow, and also the several 
streams of water, that they will never fail, grow less in power, and 
that also they shall wash the earth here present; so then that at all 
times they (the people) will be contented in mind. So then it will be 
they who will continue to be able to keep those beings confined so 
that they (the beings) shall not again leave” the earth. And so, too, 
the human beings will be in the habit of saying, ‘Hadiwefinodadie’s’ 
(They, the Thunderers’”’), and then they will be in the habit of 
coming from the sun setting; and so there, at the distance where the 
clouds will be in the habit of passing, above that there will they be in 
the habit of moving from place to place; so then they will continue 
to have power, and that, too, will thus continue so long as the earth 
will continue to be.” 

At that time He-Holds-the-Earth-by-his-Hands spoke and said, 
“All your thoughts (ideas) are good; so then, presumably, they 
will net leng be disturbed when they will hear their voices when 
they will come, causing the sky to resound.” 

Now at that time De‘haé™hiyawa’’kho™ said, “Now, verily, thou 
and I have completed the matters referring to this earth here. Now 
then I again return to my home.” 


See note on p. 610. 


556 IROQUOIAN COSMOLOGY [BTH. ANN. 43 


When he again arrived home he said, ‘I charge you two to watch 
during the night that will soon come upon us, at the time when the 
day is about to come, when you two will see arise a very large star. 
Then you two will see that which will be continually a token to you 
both that the day is about to come forth; and then you two will 
continue to call it the Day-Bringer (the Morning Star). Indeed, 
when you two will see that, then the time will have arrived that my 
brother will come here; and now without recourse he and I shall 
settle the matter and also we shall end the matter.” 

Now at that time they retired for the night. Now Odendonniha 
said, ‘‘ Now, verily, the time has come when I will watch for it.””, And 
seeing the large star arise from beyond the horizon he said, ‘‘Do you 
look; that is the first time that the large star has showed itself.” Now 
again he spoke and said, “‘Verily it is true that at once it is plain, 
that now the daylight is coming on.” Now De‘haé™hiyawa’’kho” 
said, ‘‘ Now all things have ended in a crisis for us. By and by, soon, 
O‘ha’ a’? (Flint) will come. Now then you two will learn the 
matter. You two will listen to what he will say.” 

Just after that O‘ha’a’ (Flint) came in and then said, “I promised 
that so soon as I saw the Large Star that I would at once come here. 
Now then I have arrived.”’ Now at that time De‘haé™hiyawa’’kho” 
said, ‘‘Now the time has arrived, and now also it is without recourse 
that thou and I will end the matter (controversy). So then, in the 
first place, I will ask thee a question and thou shalt answer me, and 
then Odendonniha and Awenhaniyonda will hear the answer. So then 
they two will know what matter will come to pass when thou and 
I shall end the whole matter (controversy). Now then I will tell 
thee what I think (desire), and it may be that you would consent to it, 
that in the earth and in the water all those things whose bodies thou 
hast made should continue to remain. Some are not fit to mingle 
among human beings.”” Then at that time O‘ha’i’ (Flint) replied, 
saying, ‘I would confirm the proposition if thou wouldst agree to the 
matter for me, that thus it would come to pass that I, personally, 
should continue to remain here on the earth.” Then De‘haé™hi- 
yawa’’kho”™ said, “It should not thus come to pass. Indeed, the 
reason that my mind is thus made up to confine (segregate) the 
bodies of all those things which have not good dispositions is that, 
indeed, thou and I will go elsewhere from the earth here present.’’ 
Now at that time O'ha’a’ (Flint) said, ‘‘ Now also I will confirm the 
matter for you if the human beings dwelling on that island whence 
I departed shall continue to be independent.’’ Now at that time 
De‘haé™hiyawa’’kho™ said, ‘Indeed, it will thus come to pass. Those 
whose bodies are human in form shall be independent; it shall come 
to pass in like manner with regard to the game animals, at least as 
many of them as have no evil traits shall continue to be independent.” 


HEWITT] MYTH OF THE EARTH-GRASPER 557 


Then at that time he again spoke and said, ‘“‘So then now we two, 
personally, will depart from this earth present here below. Now thou 
and I will go to that place where our Grandmother again abides.”’ 

Now at that time O‘ha’d’ (Flint) said, “‘I would just make a request 
of thee that thou and I should yet once more travel about over the 
whole island. Verily, just after thou and I arrived here there was 
nothing that had been done. And what during the time that thou and 
I didst travel about, and also all the things at which thou and I did 
work and did finish, we,will view again. So then they will verily be 
in the habit of telling stories about them, and they will also serve to 
cause them to remember us habitually.”” Now De‘haé™hiyawa’’kho™ 
said, “It shall just so come to pass; I agree to the matter.” 

Now at that time they two went to travel about. And when they 
two returned again then De‘haé"‘hiyawa’’kho™ said, ‘‘ Moreover, now 
you two must watch with care, thou Odendonniha and thou too 
Awenhaniyonda, when I will go home then you two shall think of me. 
So then I have left beside your bodies native tobacco of the Great 
Precious Smoke. Do you two not forget it when your two minds will 
turn toward that place where my body will be present. So then you 
two will make your Word of that habitually; indeed, I will hear fully 
at once and also I will see fully at once where you will continue to 
move about. So then it is likewise with all those whom I have com- 
missioned with duties, they will all hear fully at once if one will 
direct his or her Word to the place where their bodies severally shall 
be. And, in the next place, there will be nothing that will obstruct 
them from having their eyes fixed upon the earth here present. So 
it will come to pass in the future, at some future day, when you two 
shall continue to go about with your ohwachira (family) that then 
again I will come here.”” Now at that time he said, “Now, then, 
you two must watch carefully as he and I will leave footprints. There 
shall be a path, and it shall be clearly in view, whither he and I will 
have gone again. When it will become dark on the earth the course 
of the path will be fully visible. So then that will continue to be 
the path for those dwelling here; so that when customarily the 
time will have arrived, and their number of days will have been 
filled, that that will be the path that they will take when they will 
again be going to the other world present there. So then there in 
that place you shall again see me personally. So then one thing you 
will continue to watch, when you will hear toward the west those who 
utter their voices from place to place sing, that you will continue to 
say that always without change they will come thence habitually; 
and it will thus continue to be so long as the earth will continue to 
be present here. So then you will now continue to have it as a token 
that whenever you will be surprised to see that they who utter their 
voices from place to place will come from the eastward, then you will 


558 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


know at once that then, indeed, the earth here present will have 
neared its end.’”’ Now at that time he again spoke and said, ‘‘ Now, 
then, I leave this entire matter to you two; this matter shall continue 
and your future posterity will learn the matter. Let them never 
forget it. Now, then, my brother and I raise ourselves (fly) upward. 
So then you must have only that for a sign, that whenever you will 
see the pathway above divided, then you will know then that, indeed, 
two kinds of mind have come into being in the world above, and on 
the earth here below and also among human beings.”’ Now at that 
time they two departed homeward. 

Not long after the two brothers had gone the people heard a loud 
sound in the sky, beginning at the west and going toward the east. 
Then Odendonniha spoke and said, “‘ Now, verily, presumably they 
two have arrived there. That, verily, is the reason that thou and 
I hear this loud noise in the sky; that, verily, thou and I have heard 
the voice of our Grandsires, they who utter their voices from place 
to place (the Thunderers). Now, then, verily, let us greet them 
thankfully.” Now at that time he cast native tobacco on the fire. 
When that passed, then it became dark and then they two saw on 
the sky, very plainly, the pathway there. Then again Odendonniha 
said, ‘‘Now, verily, thou and I have seen all those things fulfilled 
which he who finished our bodies (our Creator) has done for us. 
All has been fulfilled. Now, then, there is still our responsibility 
in all the things which he has left in-our charge. Now, then, thou 
and I will fulfill our duties; we will do thus in all things forever.” 

Odendonniha and Awenhaniyonda now began to engender offspring. 
And also when they were numerous, then in a short time there became 
numerous ohwachira (families). And so likewise now there was a 
very large body of people living. And they all knew the matter that 
De‘haé™hiyawa’’kho™ had promised to come when the people would 
become numerous. Then it was thus that all the people were watch- 
ing for him to come back. There was, as it were, absolute silence; 
they had no ceremony which they should have been performing, 
also no business that they should have been attending to; every- 
thing was just neglected, all was silent; they traveled about with 
their ohwachira (families); it was so that one would think they only 
went about, standing in different places. This condition lasted for 
some time, when they were surprised that it was noised about that 
just now the name De‘haé™hiyawa’’kho™” was heard, and that now 
he had returned. Now at that time many sought him, desiring to 
see him. It was a long time that they sought him before they 
found him. So then De‘haé™hiyawa’’kho"™, when they saw him, said, 
“T promised in that I said that I would come again when I would 
see that people severally go about with their ohwachira (families) 
here upon the earth. So then the matter has now been fulfilled; 


HEWITT MYTH OF THE EARTH-GRASPER 559 


it has thus come to pass. So then I will now tell it; now, moreover, 
it will be revealed to you, the entire assembly will now learn the 
matter as it is, and as I see it; now the matter has been fulfilled 
that now human beings travel about from place to place. And that 
now, in the next place, they severally go about with their ohwachira 
(families). So then it is thus, as I see it, that it seems that every- 
thing is just neglected, that the human beings merely stand around 
from place to place. So then that is the cause that now, at the 
present time, I have returned. 

“So then now every one of you must give strict attention. And, 
indeed, all you who live upon the earth share it equally; in the next 
place, the matter will continue thus in the future; and then they 
shall regard it as important; so then I, myself, too will regard as an 
important matter, what J will leave here on the earth, the 
Four Ceremonies, or Rituals. You shall continue to keep those 
customs, and the ceremony shall continue to be observed. So 
then I now bestow-and I now ordain for you that you shall now, 
then, continue from time to time to assemble yourselves, and it shall 
begin at this time; and that for which you shall be in the habit of 
assembling yourselves is the sum of the manifold things that grow, 
upon which you live. So then you shall have the custom that custom- 
arily the first time that you again see the new fruitage of that upon 
which you live, you shall then take that which is first seen, which shall 
be collected and placed in a certain (appointed) place; then you human 
beings shall, too, assemble yourselves, the whole body of people 
must assemble. So then when they shall be assembled it shall thus 
come to pass. So then I ordain for you that you shall, in the first 
place, mutually rejoice yourselves; in the next place, that you shall 
mutually congratulate one another that so many persons do again 
see the new; and that shall be the first thing that they shall swallow 
again, that upon which you live; so then when you will have ended 
mutually congratulating one another, then you shall give thanks to 
me next in order. So then I leave (establish) the Four Ceremonies, 
or Ritual Matters, which shall continue before you. I have pat- 
terned it after the Ceremony as it is being carried on in the place 
where the Earth, which you call the Sky, is. And it is actually so, 
that the pleasure with which those on the upper side of the sky 
rejoice is most important. So then I patterned therefrom because 
I desired that the ceremonies that will be going on here on earth, 
on the under side of the sky, shall be the same as those; the cere- 
monies that shall continue to be carried on here are, then, that which 
is called the Great Feather (Dance); the next, that which is called 
the Skin-covered (Drum); the next, that which is called the Chants, 
and the next, that which is called the Grand Bet, or They Strike 
Bowls; then, too, these ceremonies, Four in number, shall be carried 


560 TROQUOIAN COSMOLOGY [ETH. ANN. 43 


on at certain appointed times. So then the first shall be when the 
season will change, so soon as all that upon which you live will mature, 
at that place and time will be marked the occasion for the Grand 
Pleasure, which shall be called the Sharing of the Grand Foods. 
Then customarily all the things, though small in quantity, all the 
kinds of things upon which you live, shall be collected from all the 
several families of the people; and cooked things shall be gathered; 
and, next in order, the flesh of game, that also shall be present. 
Now at that time the ceremony, the Great Feather (Dance), shall 
start. So then it will come to pass thus that all persons shall rejoice; 
they must keep thinking, ‘I am thankful that I am still alive and in 
good health, and that I have again seen that on which we live; 
that I also have again seen the performance of the Ceremony that 
he ordained for us.’ And in the next place one shall say, ‘I thank 
thee repeatedly, thou who hast formed my body, thou that abidest 
in the sky. Iam thankful that it was still possible for me to perform 
the ceremony which thou hast ordained for us.’ Thus, then, will you 
who live upon the earth continue to do. Customarily you must per- 
form all the ceremonies, and you shall make a circuit of the fire. So 
then you shall habitually make a circuit of the fire in one certain 
direction. Do not ever let anyone make a circuit of it in the opposite 
direction; and, in the next place, do not even let it be that the left 
side of the body be on the outside (of the circle). When one makes 
a circuit of it the right side of the body shall be on the outside of the 
cirele. And all persons shall make a circuit of the place where the 
two who shall sing will sit. So then the feather headdress shall be 
the principal thing. It is that that you will be in the habit of using, 
and then it will be evident what kind of persons you are. And also 
when the Four Ceremonies will have past all should be happy. 
Now, another time is when the condition of the earth, and also of the 
days, will be changed, when it will again be cold, and when one will 
say, ‘It is wintertime.’ So then at that time will the matter of the 
Four Ceremonies be again marked; the game animals in their form 
of life, and upon which you live, shall be one of the principal things.** 
Verily it is even so, that the game animals change themselves; that 
when customarily it again becomes warm and the spring season 
comes upon the earth, they two customarily come together, that is 
that then the lives of the game animals become weaker; as soon 
customarily as the summer season ends and the earth again becomes 
cold, then they two again go together customarily, when again their 
meat becomes fine; the lives of the game animals become new again; 
so then that is the reason that it shall continue thus to be, so that 
when the life of the game animals becomes new again, then cus- 
tomarily one will fell their bodies, and it is the meat thereof that will 


See note on p. 610. 


HEWITT] MYTH OF THE EARTH-GRASPER 561 


be employed to form the assembly, and that too on which you live, 
and these customarily shall be placed together. So now customarily 
when they shall have assembled themselves, the first thing shall be 
the Greatly Prized Ceremony, it will be called Ganonhwaiwih; 
so then the place where lies what supports you, the fires of the several 
firesides (ohwachiras), shall become important places, and then one 
will customarily set his or her hands to the fire; and the fire which 
has become ashes one will customarily take up and stir. So then cus- 
tomarily one will speak and say, ‘I am thankful that I am alive in 
health. Now, the time has come in which the ceremony Ganon- 
hwaiwih is marked. So then now do thou, De‘haé™hiyawa’’kho™ 
who livest in the sky, do thou continue to listen. Now, I thank 
thee that it still has been possible for me again to see the place where 
thou hast set the ceremony.’ Then at that time one will lament, one 
will sing, and then one will begin to dip up the ashes with a paddle, 
and then one will tip it and the ashes will fall, and then one’s voice 
will habitually accompany that action, and all will rejoice; so then, 
when all those who are alive on the earth will have performed the 
entire ceremony, then at that time the minds will just unite into a 
unity; and then at this place, when that will become the principal 
thing, you will then use as a means that which will be called Trussed 
Things (the white dogs). So then I, personally, will continue to 
greatly prize that ceremony; and customarily all the peoples of the 
earth, being of my father’s clansmen,” will satisfy (answer) my word; 
so then the dog whose body is purely white will customarily be 
the principal thing; there shall be no black spot on it; with that 
they shall habitually again dress my person; that shall symbolize 
habitually the form and kind of my raiment. So then customarily 
it shall be by established rule that shall come the appointment of 
him who will cast its body on the fire, and in the next place the 
native tobacco. So then, when he will direct his words toward that, 
then he will say, ‘This day is present; do thou who abidest in 
the sky, thence continue to listen; now thou dost see clearly how 
many persons there are who have come to stand at the place where 
thy father’s clansmen have kindled a fire to thee. Now, more- 
over, do thou continue to listen thence; now they who are alive upon 
the earth will speak. And they will speak with one voice unani- 
mously; and they have formed their Word of that thing which thou 
dost highly prize, the Trussed Thing (white dog); all peoples on the 
earth have satisfied (answered) thy word. Now, therefore, thither 
goes the thing thou dost highly prize, the thing which thou didst 
intend that they who are alive upon the earth shall continue to ob- 
serve; now all the manifold orders of those who are alive with one 
voice unanimously have performed their duty to thee; now they 


See note on p. 610. 


562 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


thank thee repeatedly that it was still possible for so many persons 
again to see what kind of thing is the Lamentation Ceremony,“ 
which thou hast ordained for us. So then we beseech thee that this 
body of persons should continue thus undiminished, so that all of us 
should again see it when the season will again change and it will again 
become warm on the earth. We beseech thee that thou shouldst 
send thence the game animals of all sizes, some whose bodies are 
small and also some whose bodies are large. Now, another thing; 
they again beseech thee that they should see grow again anew and 
naturally the provision which thou hast provided for us, and that that 
should mature and ripen on which we live, and also that by which 
our children live. Now, again, another thing; now, again, we 
beseech thee in reference to all those things that grow and that bear 
fruit, the various kinds which thou hast planted for us, for thy 
father’s clansmen ask thee that they all should again see them grow 
and see them when again all come to maturity. Now, again, another 
thing; thy father’s clansmen beseech thee that still again thou 
shouldst send thence the persons of those whose lives are small, 
infants, that they should stand consecutively on the earth here 
present, so that the purpose of thy mind should be fulfilled, in that 
thou didst intend that it should continue to be thus that persons 
should continue to be born anew; and so then that is what one con- 
tinues to beseech thee for that one should see it thus come to pass. 
Now, then, to thee who dwellest in the sky one has committed the 
whole matter. Now, again, another thing; now with one voice all 
the persons that still are, the children to the last one, who still remain 
upon the earth, then beseech thee that still unchanged this assembly 
should again see that period wherein the ceremony is marked, and 
the time will also arrive wherein thou hast placed the ceremony, the 
matters thou hast placed before us. So then they make their word 
of the native tobacco which thou hast left to us. Now, again, 
another thing; so then with a single voice all those who still remain 
upon the earth shall turn their faces thither. So then all the various 
orders of you who have administrative duties to perform, duties 
appointed you by the former of our bodies, do you continue to listen. 
So then that is the first thing; to thee, Our Mother, whereon we 
stand, this earth here present, we give thanks; next to this we encour- 
age thee, so that thy mind should be firm, that thus it should continue 
to be, so that we should continue to think in peace day after day 
and also night after night. 

“Now, then, again, another thing; now do thou, our Elder Brother, 
the diurnal Light Orb (the Sun) going about on the visible sky, thence 
continue to listen. Now, then, thou wilt continue to know that all 
those whose persons remain alive have made rulable preparations to 


See note on p. 610. 


HEWITT] MYTH OF THE EARTH-GRASPER 563 


thank thee repeatedly with one voice. Now, in the next place, they 
have made rulable preparation to do it, and have encouraged thy 
mind that thy mind should remain firm for so long a time as he who 
formed our bodies has appointed thy administrative duty. 

“Now, again, another thing; thou next, the nocturnal Orb of Light 
(the Moon), our Grandmother, and now also the Stars on the sky in 
many places, now then do you know that every one of those whose 
persons remain alive have made rulable preparation to thank you 
now with one voice? Now, our Grandmother, they thank thee 
repeatedly, and also the Stars fixed on the sky in many places; and 
next they have made rulable preparation to encourage your minds, 
and that thus it should continue for so long a time as one has 
appointed your overseeing duty. Now, again, another thing; now 
do you thence continue to listen, our Grandsires, whose voices are 
uttered from place to place, who are in the habit of coming from the 
west; and whom he has appointed to protect us who are alive upon 
the earth day after day, and also night after night. Now, then, 
every one whose body remains alive has now made rulable prepara- 
tion to thank you now repeatedly, with one voice. That, in the next 
place, they now encourage your minds that thus it should continue 
to be that your mind should be firm for so long a time as he who 
formed our bodies appointed your overseeing duty. 

““Now, then, we wrap up into a single body, as it were, all the 
various grades of those of you to whom he has appointed overseeing 
duties here on the earth—here also all the grasses that grow, the 
growing shrubs, the growing trees, and the several springs of water, 
and the several running springs, the several streams of water, and 
the several running waters, and the air that moves (the wind); this 
also, the present day, and also the present night, and the several 
fixed Orbs of Light, and the several Stars fixed on the sky, and you 
who habitually come from the west; and now also, you who have 
completed our bodies and also all those things which we have indi- 
cated, now, moreover, we thank you all repeatedly. 

‘Now, then, another thing; then, next in order, thou De‘haé™hiya- 
wa’’kho"’, do thou continue to listen thence; thou wilt continue to 
know that now it is the ceremony will be performed by us who are 
alive on earth, even the Four Ceremonies. So then thou wilt see it 
clearly, when the ceremonies will start wherein thou wilt be the 
principal person, when they will thank thee repeatedly. To-mor- 
row, early in the morning, the ceremony, the highly prized ceremonial 
dance, the Great Feather (Dance), will start; the songs of it will be 
repeated thrice. And, on the day after to-morrow, will then start 
the ceremony Onehowih (Skin-covered Drums), and next they will 
select one who will speak and who will give thanks repeatedly. He 
will begin with all those things that are contained in the earth that 


564 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


give satisfaction to your (the people’s) minds, and also all the various 
orders of those to whom he has appointed overseeing duties, and he 
also will be among them when he will give thanks repeatedly. Now, 
again, another thing; the Ceremony of Chanting (Andonwa’) will 
start. This ceremony rests entirely with each of you individually, 
if you will desire that he should perform this ceremony he will tell of 
the extent of his handiwork, and he will thank it repeatedly, and he 
will also continue to thank him repeatedly. Now, again, another 
thing; when the Ceremony of the Great Betting will start you must 
employ therein what is of your utmost toil, whatever thing of what 
you are in the habit of using, you will spare that, and with that they 
will lay wagers one against another; that will be the principal thing, 
and that, then, will keep up the strength of the noise when the cere- 
mony will be in progress, when my father’s clansmen who are alive 
upon the earth will be amusing my mind. So then all that I have 
ordained shall be the means of doing, and then they shall be greatly 
prized matters. So then this shall come to pass when customarily 
they will assemble; the first is, that you severally greet one another 
repeatedly; and the next, the earth here present, also all things that 
are growing, also the animals, also the several springs of water, all 
these you shall continue to thank, and the present day, and also the 
present night, also the diurnal Orb of Light (the Sun), also the noc- 
turnal Orb of Light (the Moon), also the Thunderers, all these beings 
customarily you shall continue to thank repeatedly; then at that 
time you shall thank me repeatedly. So now another thing; now 
there where the several ohwachira (families) are, where the several 
bark shelters are, and where they have severally kindled fires, that 
will be that she, the most ancient one, shall be in the habit of doing 
so in the ohwachira (family), and that she will have the duty to per- 
form, that she will continue to give thanks repeatedly, as often as 
she shall again see the new dawn of daylight, the new day; she shall 
say customarily, ‘We greet one another repeatedly, that again we 
see that a new day has come upon us. Now, then, we will unite our 
minds to give thanks repeatedly.’ Now she shall say, ‘We thank 
thee, our Mother, the Earth, repeatedly. We also thank repeatedly 
all that grows upon which we live. We also thank repeatedly you, 
these animals whom one who has formed our bodies has left you and 
us in one place. Now you, the diurnal Orb of Light (the Sun), our 
Elder Brother, we thank repeatedly. Now thou, this nocturnal Orb 
of Light (the Moon), our Grandmother, we thank thee repeatedly. 
Now you, our Grandsires, you Thunderers, who are in the habit of 
coming from the west, now then we, our whole ohwachira (uterine 
family), with one voice thank thee repeatedly that still our number 
is full and that we are living in peace and health, and that again we 
see the new day here present. Now, then, to thee, who hast made 


REWITT] MYTH OF THE EARTH-GRASPER 565 


all those things and persons whom we have mentioned and to whom 
thou hast severally appointed overseeing duties, and hast also com- 
pleted our lives, to thee, who abidest in the sky, we give thanks now, 
repeatedly, so then we beseech thee also that we may travel about 
from place to place in peace where thy handiwork is spread out, and 
that we should continue to think in peace so long as the daylight 
shall continue. Now, then, we beseech thee that we all may pass 
through the day in peace, and that again we shall see it when it shall 
become dark again and it will be night on the earth; that in like 
manner it shall come to pass to us who have adjoining lodges (our 
neighbors) severally, to us who have adjoining fires, the severally 
extant ohwachira (uterine families), that all of us should pass 
through the day in peace, and that thus it should continue to be, 
that all should continue to think in peace during the day.’ 

“So then when it becomes dark (ornight) one will act in like manner, 
and that, verily, one shall say, ‘I am thankful that we have passed 
through the day in peace; we now have made appointed preparation 
to greet one another repeatedly, for that, verily, it was still possible 
that we, undiminished in number, again see that it is night again on 
the earth. Now, then, we thank thee repeatedly, our Mother, the 
Earth. We are thankful that undiminished in number we have 
traveled about in peace during the day. Now you upon whom we 
live, we thank you all repeatedly that it was possible that we passed 
through the day in peace. Now you animals, whom with us he 
who formed our bodies has placed in one certain place, we thank 
you all repeatedly that it was possible that we passed through the 
day in peace. Now thou, our Elder Brother, the diurnal Orb of 
Light (the Sun), we thank thee repeatedly that it was possible that 
we passed through the day in peace. Now thou, our Grandmother, 
the nocturnal Orb of Light, we have made rulable preparation, and 
so we thank thee repeatedly that it was possible that we passed 
through the day in peace, and that now night has befallen us. 

““ Now you, our Grandsires, you Thunderers, whose habit is to come 
from the west, you who protect us, so many of us as he who com- 
pleted our bodies has left in one place, now, then, we thank you 
repeatedly that still again all of us passed through the day in peace. 

“ “Now, then, thou who hast formed our lives, also all the things 
which we have mentioned, and also all those to whom thou hast 
appointed overseeing duties for our protection, now, then, we have 
made rulable preparation, and so with united voice we thank thee 
repeatedly, thou who abidest where the sky is present. The con- 
trol of the whole matter is left with thee. Now, then, we beseech 
thee that when our bodies become still that we will rest during the 
length of the night; and that then we pray thee that we should 
pass through the night in peace, that all should be peace to us all, 


566 IROQUOIAN COSMOLOGY [eTH, ANN. 43 


and that thou shouldst do in like manner to us who severally have 
adjoining lodges, us who are neighbors, that we should not be dimin- 
ished in number when we should again see the daylight come again 
upon the earth.’ 

“Thus it will continue to be day by day, night by night. Do you 
not ever forget that this shall continue in this manner so long as the 
ohwachira (kinship groups) will continue to exist, and also so long 
as the earth will continue to be. : 

“Now, again, another thing; it shall be the duty of all persons 
that they shall possess the power to be happy, also that they shall 
be in the habit of giving thanks when they will continue seeing that 
all my handiwork serves to please the minds of the children, even to 
the least, and that you all have an equal right to it. 

“Now, again, another thing; that when you persons individually 
go traveling where fires are severally kindled, at your several fire- 
sides, and also on the several paths whereon human beings are in 
the fixed habit of traveling, then it shall continue so to be that 
wherever or whenever, by day or by night, that one arrives at 
another’s fireside, if it so be that it is just becoming day, he will 
make rulable preparation and he will say, ‘I am thankful that thou 
and I are alive in peace as a new day has dawned upon us all.’ At 
that time, then, he will start forward and then they two will stroke 
each other’s body repeatedly, and also should he stroke the body of 
a woman he will say, ‘I greet thee repeatedly. I am thankful that 
thou and I see and greet each other alive and in peace. Now, then, 
thou and I do greet with thanksgiving Him who has formed our 
bodies.’ Now at that time the other person will say, ‘ Verily, indeed, 
I am truly thankful that thou and I-are so fortunate as to see each 
other alive and in peace.’ 

“Now, again, another thing; should it be that when the day will 
have grown one-half that the same two persons meet again, they 
shall observe the same manner of procedure; they two will stroke 
each other’s bodies repeatedly, and then one will say, ‘I am thankful 
that thou and I have again met in peace. Now the day has again 
gone to the middle station; now, then, thou and I greet with thanks- 
giving him who has formed our bodies.’ Then the other one will 
say, ‘Indeed, verily, it is pleasant; I am thankful that it was possible 
that thou and I have again met in peace.’ 

“Then they two will separate, and should it be that these same 
two persons meet again when it becomes dark, they two shall again 
greet each other, stroking each other’s bodies repeatedly, and one of 
them will say, ‘I am thankful that thou and I have passed through 
the day in peace, for verily now the night has fallen on us. Now, 
then, thou and I make rulable preparation to greet with thanksgiving 
Him who has formed our bodies.’ Then the other person will answer 


HEWITT] MYTH OF THE EARTH-GRASPER 567 


and say, ‘Indeed, verily, it is pleasant that thou and I have again 
met and that we are alive and in peace. Now, then, we two beseech 
Him who has formed our bodies that he should have pity on us, that 
there should be peace and health during the night, so that still again 
thou and I should see the dawning of a new day.’ ”’ 

Then De‘haé™hiyawa’’kho™ said, “All of you have an equal right 
to this which I have ordained. You will continue to comfort one 
another, and also you will greet one another with thanksgiving when 
you will be in the habit of visiting one another’s lodges; that may be 
that you will habitually visit one another’s firesides, and also that 
you will severally travel about on the several paths and you will cus- 
tomarily meet one another, that shall always be the principal thing, 
that happiness of life shall be the foremost matter, that you shall 
greet one another with thanksgiving; me also you shall be in the 
habit of greeting with thanksgiving. So then it will affect us all 
alike in that we shall all habitually have peace of mind, day after 
day and night after night. So then do you not ever forget this in 
the future days that are coming one after another; indeed, a grave 
thing will actually come to pass if it so be that you will forget peace. 
You would not continue to live if it so be that so it would come to 
pass that you will forget it, also your children would not continue 
to live; so then that is the cause that I have laid it down, and also 
bestowed it. Now you will attend to one another as to your minds 
(your thinking) here on the earth, and the reason that I have done 
this is that, indeed, the time is coming nearer and nearer when my 
brother and I will disagree. 

“And I believe that He, too, will try to let loose on the earth that 
which will kill human beings; and that, then, is the reason that I 
have left all things among men upon which they should continue 
to live. Now, then, it will thus come to pass in the days that are 
to come, that the time will arrive when there will be divisions be- 
tween individual minds; also among the various ohwachira (kin- 
ship groups) there will be nothing but contentions, that they will 
continually dispute one with another; and it will thus come to pass 
that they will see the time when it may be that they will forget hap- 
piness, also peace, and also when they will forget my person; at the 
end of that time will it begin that people will be opposed one to 
another, and now also will they destroy one another; now also fellow- 
hood (ties of blood) among persons will die out; and then you will see 
that manifested, that the path on the sky (Milky Way) will divide, 
and also when it thus comes to pass then at once there will begin to 
be two minds (divided minds) among men here on the earth.” 

At that time he said, ‘Now, then, I have finished this subject; 
and now also I will depart for home. I will plainly hear, then, how- 
ever, when one will speak to me. That, then, shall come to pass, 


568 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


that, still again, I will come again at some future day, that will be 
provided that, if it so be, that I will pass through that ordeal in 
peace, and that still, it may be, that I will again be fortunate in that 
I will control all things; for, indeed, my brother by all means will 
attempt now to give himself the control of the whole of my handi- 
work.”’ Now at that time he again departed for home. 

Then Odendonniha set on foot all the instructions of De‘haé™hiya- 
wa’’kho™. So then all persons prized the matter, that they severally 
traveled about in peace from place to place. And when that on 
which they lived grew up anew, then they began to assemble them- 
selves together; and then the ceremony started in accordance with 
the orders of De‘haé™hiyawa’’kho”. When they were all assembled, 
even to the least infant, then Odendonniha stood up and spoke, 
saying, ‘‘Now, then, we shall bring forward the Ceremony which he 
has ordained for us. He said, verily, that now people shall continue 
to assemble; and so at this time of day, and also this number of people 
of us, who are kin severally, have had our minds brought together 
into one place. Now, then, we make rulable preparations and we 
do it with one mind. We ourselves, then, will begin; we now greet 
one another repeatedly with thanksgiving that so many of us have 
assembled in this certain place. Now, then, with one voice we now 
direct our words to the place where lies that on which we live. Now, 
then, we will begin; we will now make rulable preparations for her 
person, our Grandmother, this Earth here present, whereon we 
travel about from place to place; for that she will care for all those 
things which He who finished our bodies has completed; so then that 
is the reason that we are greeting her with thanksgiving repeatedly, 
that she is rightly fulfilling her duty in the manner in which He 
ordered it. 

“Now, another thing; now the grasses that grow, beginning from 
the surface of the ground and going upward, differ among themselves; 
some put forth (bear) fruit, by which satisfaction is given to our 
minds. 

“Now, again, another thing; in the next place the bushes that 
grow, which, too, in like manner differ among themselves; some put 
forth (bear) fruit, which gives satisfaction to our minds. 

‘Now, again, another thing; in the next place the trees that grow, 
which, too, in like manner differ among themselves; some put forth 
(bear) fruit, which gives satisfaction to our minds. 

‘Now, again, another thing; in the next place the several springs 
of water, in the next place the several streams of water, in the next 
place the several flowing streams of water; now, then, we make 
rulable preparation and we greet with thanksgiving repeatedly all 
the various orders of things we have designated; for, verily, they 
live life in full, and besides he who formed our bodies placed them 
and us together in one place. 


HEWITT] MYTH OF THE EARTH-GRASPER 569 


“Now, again, another thing; in the next place the animals whose 
bodies he has put forth and which travel about from place to place, 
they too in like manner differ among themselves; some are small in 
size and travel about near our bodies, some with outstretched wings 
travel about just over our heads from place to place, and in the next 
place they make sounds, having fine voices; some have large bodies 
and they severally travel about from place to place in the forest. 
Now, then, we make rulable preparation and greet with thanksgiving 
all those we have mentioned, and that he who formed our bodies 
left us and them in one place; and that, then, is the reason that we 
greet them repeatedly with thanksgiving that they, too, are severally 
living peacefully. 

“Now, again, another thing; in the next place now this present 
day, this time of day, and such also is the kind of light, which our 
Elder Brother, the diurnal Orb of Light (the Sun), causes to be, and 
we esteem the daylight with which he causes the entire world to be 
lighted, and he causes the many islands to be light, and also he causes 
them to be warm; that, then, is the cause that there is peace and 
health on the earth, and also among all things that grow, and also 
among those things that are alive, the animals and also among us 
human beings, for day after day he attends to us all. Now, then, we 
make rulable preparation and we greet with thanksgiving repeatedly 
our Elder Brother, the dirunal Orb of Light (the Sun). 

“Now, again, another thing; now we will turn ourselves in the 
direction of our Grandmother, the nocturnal Orb of Light (the Moon); 
now also toward the Stars severally present, and also toward the 
Sky present to us. He who formed our bodies intended that it 
should habitually become dark on the earth, and so then he ap- 
pointed her to cause it to be light only when it is night; and that at 
her will she will be charged with causing dew to fall on all that 
grows, and that therein all the wild plants and animals will continue 
to grow, and that in the next place we who live upon the earth govern 
ourselves by the endings of the planet which we esteem; now, then, 
all greet repeatedly with thanksgiving the nocturnal Orb of Light 
(the Moon) and also the Stars severally present, and also the Sky 
present to us, whereby our minds are caused to be satisfied; and that 
is the reason that we continue to greet them with thanksgiving. 

“Now, again, another thing; in the next place are our Grand- 
fathers, the Thunderers, whose custom is to come from the westward, 
and who protect us day after day and also night after night. That 
also they will care for the earth here present now, and also for all 
that it contains, and also we ourselves, human beings, and that in 
the next place they cause mist to fall on the earth, and that also 
they customarily cause the waters to be fresh. Now, then, we make 
rulable preparation and we have done to them what is fitting, and 
now we greet them all with thanksgiving repeatedly. 

19078°—28 37 


570 TROQUOIAN COSMOLOGY [ETH, ANN. 43 


“Now, again, another thing; now He made all the things which 
we have named and He appointed duties to them, and that is just 
the reason that we continue to think in peace. Now, then, we make 
rulable preparation and with thanksgiving we greet Him who has 
made our bodies and who dwells in the sky. 

“Now, then, we end our words, and now we have fulfilled the 
Ceremony which He has ordained for us. Now, then, the Ceremony 
for which we are assembled will start. Now, then, we will greet one 
another repeatedly with thanksgiving. Now, then, the songs of the 
Great Feather Dance will start.” 

Now at that time the ceremony started and all were happy, even 
to the least of the children, all were contented in their minds. 

And when the time came that the Sun was at midsky, then the 
Ceremony came to a standstill. Now at that time Odendonniha 
again stood up and said, “ Now, verily, we have completed the Cere- 
mony with which we customarily greet with thanksgiving Him who 
completed the earth, and also all that grows, and also the animals, 
and also the pools of water, and also the diurnat Orb of Light to whom 
He has given a duty to perform, and also the nocturnal Orb of Light 
(the Moon), also our Grandfathers, the Thunderers, who habitually 
come from the westward. Now, then, we make rulable preparations 
and so we bring all those whom we have designated into one body, 
and now, then, we again thank them repeatedly that now we have 
completed the Ceremony by which we customarily give thanks. 
Now, then, we human beings, as many of us as have completed the 
Ceremony in this certain place, all think in peace. 

“Now, then, we make rulable preparation and we now again greet 
with thanksgiving repeatedly Him who has made our bodies. Now 
we have completed the Ceremony. Now, too, we personally make 
rulable preparation and so we greet one another with thanksgiving 
repeatedly.” 

Then Odendonniha said, ‘‘Now we began at the beginning, and 
we have performed one of the ceremonies which He has ordained for 
us. So then as is the Ceremony that was performed, such will it 
continue to be performed in the future, and also the kind of words of 
thanksgiving that we spoke, and also the kind of songs that we used, 
and also the words we used in greeting one another repeatedly with 
thanksgiving; indeed, we began from the place whereon we stand and 
we carried it upward, and we ended the matter where He abides who 
formed our bodies and who completed all things. So then it will 
continue thus to be that people will employ for it the same kind of 
words that we spoke this day. So then they will perform it in this 
manner in the future.” 

Now at that time Odendonniha said, ‘““The matter that He has 
ordained for us, verily, says that we all have an equal right to it. 


HEWITT] MYTH OF THE EARTH-GRASPER Oval 


Now, then, verily, it becomes the duty of us all highly to prize this 
Ceremony, and next that we must push the matter; that the number 
of fixed Ceremonies shall be performed at the seasonal times He has 
severally indicated for them.” 

At that time they did thus and they esteemed the Ceremony; and 
they kept following the matter as De‘haé™hiyawa’’kho™ ordained it. 

For some time, indeed, they were all of one mind in what they did, 
when they were surprised that when they retired for the night they 
then saw there visible in the sky the path (the Milky Way) and that 
the pathway was plainly divided. It was not long after that they 
could not agree in their minds. Now also they took opposite sides 
of matters, they contended about matters; in so doing they turned 
the matter in all possible wrong ways that they knew, but all kept 
only saying, ‘‘This, indeed, is the form of the matter (Ceremony).” 
Now seemingly the minds broke up. Now, then, they could not 
agree. Now it was not possible for them to accomplish anything in 
attempting to perform the Four Ceremonies. 

And there Odendonniha told it, saying, ‘‘De‘haé™hiyawa’’kho™ 
promised it, saying, ‘Verily, do you not forget to love one another; 
also pleasure, also peace, also the Four Ceremonies.’ And next he 
said, ‘If it so be that you will forget them you can not continue to 
live; and that next when you shall see that in the visible sky the path- 
way there will be very plain, and that, too, it will be divided, 
and all human beings will see it when at night it will be plainly 
visible, and that along the pathway (the Milky Way) it will be 
divided. And that, too, at that time there shall begin to be, too, 
among human beings two antagonistic (conditions of) mind. And 
that, then, we will see that it has thus come to pass as He has told 
us. Verily, so then we will fail in reasoning in our mind, then 
we will lack in our esteem for the ceremonies which He has left us 
and told us the manner in which we should perform them day after 
day and night after night. So then it is necessary that all of you 
should continue to take courage, and that you should continue to urge 
the observance of all the ceremonies which He has ordained for us.” 
So then, although Odendonniha preached there, yet it was not possible 
for them again to achieve good results and they could not work 
harmoniously together again. It was thus day after day and night 
after night among the people of one individual ohwachira (family), 
there were contentions among themselves. 

It continued thus for some time, and then at the end of it there 
began to occur peculiar happenings among the people. It became 
frequent that one would disappear; now also it began to be that one 
would kill a human being; now also the Orb of Light underwent an 
unnatural change (an eclipse) and the Orb of Light disappeared; now, 
then, there began to be in the several ohwachira (families) no peace; 


Oe IROQUOIAN COSMOLOGY [ETH. ANN. 43 


some of the children were lost, and it was not known what happened 
to them, or also whither, perhaps, one went; and now, indeed, the 
time had become so critical that the elder women (the mothers) 
severally wept. 

Now at the end of that period they just heard a loud noise that 
sounded in the direction of the west, and now also the Thunderers 
sung thence, and now also wind began to blow and it was very strong, 
and now, then, also it rained and lightened repeatedly. For three 
days without change it continued to rain, and then the people became 
fearful, saying, ‘“‘Now, verily, presumably something will come to 
befall the earth.”” After a while it ceased raining. It was not long 
after when they saw a beautiful color, one that they took to be a ray 
of light, in appearance; it started below and went upward, and at 
a long distance there again it came down, and there it rested upon 
the earth. There were a few colors of it which they, perhaps, did 
not know. Never had they seen anything like it before. 

Then they said, ‘Let us question Odendonniha. He, presumably, 
will be able to tell what kind of thing it is that is the cause that this 
has come to pass, which we have never seen before, and of which also 
no one has ever told us that it would happen.” 

Then they departed and they did seek for the person of Oden- 
donniha, and so then when they saw him in his bark shelter they 
said, ‘‘What does that betoken (know) (of what is it a sign), that 
thing which starting from below goes upward and far away, it there 
again takes its course downward and there again rests upon the earth, 
and which also has a fine color?” 

Then Odendonniha said, ‘‘ Verily, the reason that that has thus 
come to pass is that this is caused by the fact that we have not 
fulfilled what De‘haé™ hiyawa’’kho” has ordained for us. Now, then, 
I believe that he is somewhere about here, and so, then, I believe that 
he has returned. Verily that he has promised to come back.”’ 

Then the human beings said, “‘ By all means, then, verily, we shall, 
perhaps, see him again.”’ 

Not long after that De‘haé™“hiyawa’’kho™ arrived there. They did 
not know him. Now at that time he said, “I come here for the 
purpose of having you desist from that which has come to you, that 
ye are at strife one with another. So then it will thus come to pass: 
I will make new the matter; in the first place I will tell you that now 
there have alighted upon the earth two minds (modes of thought), 
and also two modes in the lives of human beings. Now, verily, ye 
saw what came to pass; ye disagreed severally in your minds, and all 
your minds were divided by others; now also you saw that the path 
which came in the sky has divided itself, and has become a path on 
the sky; now, then, that signifies and it is a sign that now, beginning 
here and continuing for the future, it will thus come to pass that 


HEWITT] MYTH OF THE EARTH-GRASPER 573 


there shall continue to be discords among the minds of those who will 
have human bodies here upon the earth. Also that skyward the 
path will divide itself by forking for them. So then you shall continue 
to note by that which has come to pass that now you have seen that 
my power is manifest in a Rainbow on the earth present here. All 
persons shall continue to guide themselves by it; that is, if the 
Rainbow will stand forth so will the earth here present continue to 
exist, and also all things that are growing thereon, also the animals, 
also all those to whom I have appointed overseeing duties. So then 
when, verily, you will see it thus come to pass that in the sky ye will 
see a Rainbow stand forth, coming out of the place of the sunrise 
and going along through the middle of the sky and resting again in 
the west, when you will see it thus come to pass, then at that time 
will the earth present here come to an end, also all that it contains, 
also your protection by those who move about above from place to 
place. Then all decrees will come to an end. So then I will tell 
you that I have bestowed the duty to the persons, the Thunderers, 
who are in the habit of coming from the west, which they will continue 
to keep and which they will also continue to carry about with them, 
and that then you will continue to guide yourselves by it on the earth, 
that then they, the Thunderers, will travel about from place to place. 
Now also they will again wash off the earth. All will again become 
new. Now all my handiwork here will receive renewed life. You 
will see then customarily the Rainbow stand forth on the earth here. 

“So then it will thus continue to be so long as all my handiwork 
will continue in operation, and also all of my ordinances. 

“Now, then, I tell you that, verily, there had been a day when I 
was here on the earth. That, also, there in that very place my power 
grew of itself, and that, next, I used the bow and also the arrow here 
on the earth. There, in that very place, grows that of which it was 
made, and that, next, there that was the first to succeed in growing 
which succeeded in being able to cause it to be daylight, the Sunflower, 
verily, it is of a yellow cclor. And the next was the Red Willow, 
that was the first to be able to grow on the earth. And now, in refer- 
ence to the game animals the Great Bluebird was the first to make 
(beget) its life. So then, three was the number of colors which were 
the first to beget themselves here on the earth. So then, that is the 
cause then that thereby you shall continue to take for a sign how 
long the matter will continue to be, for so long ye shall continue to 
see it, and thereby the earth shall live, and also the sky. So then, 
customarily, when ye will see it, you will continue to call it Rainbow 
that is present. That here where the Thunderers are in the habit 
of traveling, coming from the west and going from place to place, 

there will be the place where that Rainbow will be in the habit of show- 
" ing itself; so then by that ye shall continue to remember me as long 


574 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


as your ohwachira (families) will thus continue, and as long as the 
light orbs will be present in the sky, and as long as you will habitually 
hear the voice of your Grandfathers, the Thunderers. 

“Now, then, I will renew it again, and so I will also supplement the 
Four Ceremonies which I gave. In this manner, then, at the present 
time, will you again do it in the days to come. So then, when the 
season changes, and the spring season starts, then you will begin, 
when you will again see wild strawberries, the small kind, again 
mature, when it will have put forth berries, so then, thus you will do. 
Then you should get berries, they shall be gathered, and then, at 
that time, you, the entire community, the old women, also all the 
children, who are alive, must be of the number, shall assemble your- 
selves. So then, when all will be assembled, then a drink shall be 
made of the berries; and the first thing done will be, that the expressed 
juice of the berry shall make a circuit of the assembly. So then, 
you shall choose two persons who shall make the circuit of the assem- 
bly and who shall divide the juice of the berries into portions (to 
every one); those whom you shall choose shall be those whose lives 
are new, one person shall be a male and the other a female. So then, 
they two shall have grown to that age when he will have just grown 
up to that point when his voice begins to change (age of puberty), 
and, in reference to the girl, she will have grown up to that point 
when she shall have just, for the first time, had to deny herself certain 
things. 

“So then, when they two will divide up the berry juice, you shall 
use one thing only when you shall dip it up; so then, one shall do thus 
when one will dip up the juice of the fruit, that one shall hold it, 
and at that time, one shall speak and say, ‘I greet you with thanks- 
giving repeatedly, all you whom we are in the habit of greeting with 
thanksgiving. You also we greet repeatedly with thanksgiving, all 
you of various ranks to whom He has appointed overseeing duties. 
Now, then, we greet Thee who dwellest in the sky repeatedly, with 
thanksgiving, that still again we saw that which Thou hast 
planted for us again bore fruitage. Now, then, I greet Thee repeat- 
edly with thanksgiving that now again I shall swallow the drink.’ 
Then, at that time, one shall drink the juice of the fruit. And, it is 
the duty of each one of you, all, even to the least child, to speak; 
should it so be that one is not able to speak, then all that is necessary 
will be that one shall speak specifically, saying, ‘I am thankful that 
still again I shall drink it. I greet repeatedly with thanksgiving Him 
who has completed our bodies.’ It is just the same whether this is 
all that it is possible for one to do; if it so be that that one is not 
able to talk, let that one only think repeatedly, saying, ‘I am 
thankful that I am alive in peace. Now, anew, I will drink it 


See note on p. 610. 


HEWITT MYTH OF THE EARTH-GRASPER 575 


again. Now, then, I greet Thee repeatedly with thanksgiving who 
formed my body and who dwellest in the sky.’ 

“Thus shall you be in the habit of doing this again. So then, 
customarily, when all will have drunk the juice of the fruit, then at 
that time the Ceremony of the Great Feather Dance shall take place. 
Customarily, all shall stand up and shall make a circuit of the Fire 
and shall share in promoting the Ceremony. All shall continue to be 
happy, thinking, I am thankful that I am alive in peace. Now again 
I see the time and place where He has placed the Ceremony among 
the ceremonies which He has marked out, that still it is possible that 
IT am able to take part in the Ceremony. Now, then, I greet Thee 
repeatedly with thanksgiving who dwellest in the sky. Thou hast 
completed our lives.’”’ So, thus you shall again do this again in the 
future days; and, in the next place, when raspberries begin to ripen 
then there, again, at that time shall the Ceremony be observed. 

“And, in reference to that, the same thing shall come to pass, and 
you shall act in the same way. And, when you again see that it has 
put forth fruit again, you will get it and collect it, and then, the 
whole community shall assemble themselves, and then, one shall 
prepare the juice of this fruit. So then, they two will be exactly the 
same, and you shall act exactly the same in this ceremony that will 
start as was done in that for the strawberries.” 

Then He said, ‘‘Some of those whose fruit will ripen after this, also 
the mulberry, will be transferred and they shall be joined with that 
Ceremony which will take place when they shall gather the Highly 
Prized Food for the Harvest Festival. 

“So then, customarily, there, when the great dance of the Four 
Ceremonies will take place, then, customarily, one shall prepare at 
that time the drink of the juice of the mulberry fruit. So then, cus- 
tomarily, that will be the first thing, that it make a circuit of the 
assembly, and all must drink of it and all also shall continue to utter 
repeatedly thanksgivings. Now, at that time, the Ceremony shall 
start, and then, that, too, the juice of the fruit shall have been pre- 
pared and then it will continue to be placed in the midst of the 
assembly, that then, when they shall continue going about in a 
circuit, performing the Ceremony, then each individual shall have the 
right and duty to do it, should one think, ‘Let me dip up the liquid 
and drink it,’ it will be possible to do so, and, then, too, as to that, 
one shall make rulable preparation when one dips up the liquid, that 
one shall say, then, ‘Repeatedly, with thanksgiving, I greet you all. 
I greet Him who has completed our faculties.’ Thus, then, will you 
‘continue to do it over again, in the future. Now, then, I will deliver 
one more new thing, and then, thereby will it continue to be good, 
and they (females) will be together mutual assistants,” all who habitu- 


See note on p. 610. 


576 IROQUOIAN COSMOLOGY [ETH. ANN. 43 
ally put forth fruit. So then, I have assigned to a certain kind of 
tree the duty that it shall exude customarily a sap which shall be called 
sugar. It is that, then, customarily, that shall be put into it, when 
one shall prepare the juice of the fruit (as a drink). It is that, then, 
that I have appointed to this duty what will be called the Maple 
(tree). So then, this matter will be marked at the time and place 
when the days are beginning to be warm again, and also the earth. 
At that time, it will then be possible that it shall exude sap which 
will become sugar; that, then, too, will result in good that, in this 
instance as well, that you shall do the same thing, that you shall 
continue to utter thanksgivings when you will again see it, and then 
you will again drink it anew. So then, that shall be called the Gath- 
ering of One’s Sugar. So then, you shall just do exactly the same as 
in the Ceremony that you shall perform, that shall be called the 
Gathering of One’s Fruit. So then, now, there is only one thing 
left, and that is, that I will yet visit this earth again. Now, then, 
I have placed in the midst of you a very important matter, love, that 
you shall continue to love one another’s interests, so that there always 
will be peace. Now, then, I depart home again.”’ 

Now, at that time, He just disappeared again. No one knew the 
place whither De‘haé™“hiyawa’’kho” went. 

And, then, they made use of the things, as means, the things such 
as He severally ordained them, and they performed these Ceremonies 
in the order in which they were marked (placed) and all highly loved 
these Ceremonies. 

For some time the Ceremonies were carried on correctly, and then 
again, there began to be disagreements among the people; and now, 
also, they disputed among themselves, and next, they resorted to all 
means and methods in their disputes to win, and every one also said, 
“JT indeed, am doing this in the right, correct way. I, then, will 
control it (do as I please).’’ Thus it was day after day, and also 
night after night. The next thing it now became frequent that where 
they traveled about from place to place in the forest, hunting game, 
that there, then, they habitually saw those animals which they did 
not know. These were ugly; and now, then, these began to slaughter 
them; now, then, it was not usually well for them to go away a long 
distance, for, without an exception, customarily, a certain number of 
them were killed by these monsters, if it so be that they went travel- 
ing even a short distance away. More and more numerous they 
were now, all kinds of things befalling the inhabitants. Now, also, 
only few in number were the persons who still carried on the Cere- 
monies which De‘haé“hiyawa’’’kho” had ordained. Now, also, it ” 
began to be that one just died in their village, where before they had 
not known of such a thing coming to pass. Now, then, these hap- 
penings came to pass more frequently. Now the continuing grief of 


HEWITT] MYTH OF THE EARTH-GRASPER Didids 


mind of the people became plain. For some time it continued thus, 
that they never had peace of mind day by day and also night by 
night; now, also, the time came that the Four Ceremonies had ceased 
to be performed. Then, they were surprised that now again De‘haé™‘- 
hiyaw4’’kho”’ returned. 

Now at that time He said, “I am come to make only a short stay 
and also this will be the last time that I set foot here upon the earth; 
and it will continue to be thus after this, that the people dwelling on 
the earth will know only my name. So then, now, indeed, it shall 
be a very trying task for one, should one desire to see me again. So 
then, I will deliver up that by which your flesh and also your mind 
shall continue to live. Now, then, I have come again, and so I 
will thoroughly complete and settle the entire matter. As to that, 
then, the matter will rest with the human beings after the time that 
what has been ordained will change. And, the reason that it will 
thus come to pass is, that the time will then, actually, begin in which 
my brother will let loose his work here upon the earth and also in the 
minds of human beings. He will endeavor to spoil all the kinds of 
things which I have ordained. Also, he will attempt to destroy all 
those things which I have completed and which are contained in the 
world. So then, it will result in good if you continue highly to prize 
the Four Ceremonies, and, in the next place, that you love one another, 
you who travel about in one place. Do you not forget love, also 
peace. You must also always remember Me day after day and also 
night after night. Now, then, I will again depart for home.”’ Now, 
at that time, He departed. 

So then, among the inhabitants it was so that now many were to 
be found who knew the history of what took place at the beginning 
on the earth here present and also of what will come to pass in the 
future. Now, also, many were to be found who customarily entered 
sweat lodges to forecast the future. Now also, increasingly many 
were to be found who became ill. Now, also, increasingly many 
were to be found of the adult persons and of the children who died. 
Now, also, increasingly many were to be found whose lives were 
changed and who became insane. Now, also, increasingly many 
were to be found who were liars and who reviled one another by gossip. 
Now, also, there were increasingly many to be found in the families 
(ohwachira) of the inhabitants who gave discontent. Now, also, 
increasingly many were to be found who antagonized one another 
and, now, then, who killed one another. Now, it was so that there 
were none among the neighbor firesides that respected one another, 
and also there they did not any more respect those who travel about 
over the main paths. Now also, it was not possible for them to 
accomplish anything in their assemblies, and now, then, also, the 
Four Ceremonies had ceased to be performed. and thus it was day 


578 TROQUOIAN COSMOLOGY [ETH. ANN. 43 


after day and night after night; now, only that which vexed the mind 
was in progress. And now, also, it had reached that point where the 
women and also the children did nothing but weep. And now, it 
had even reached that point where there was nothing but fear day after 
day and also night after night. And, at that period, they just noticed 
that it seemed that the amount of fruit that grew had become less. 
It was thus that season after season they noticed customarily that 
what grew became less and less in quantity. Now, at that time, they 
were surprised that it was now reported that some one had seen 
De‘haé™hiyawa’’kho™ and that He was then among the inhabitants. 
Not long afterwards, then truly, De‘haé™“hiyawa’’kho™ was seen by 
them. At that period it commenced, one would think, that what 
was going on among the inhabitants lessened in force, and that, 
one would think, that all minds had quieted down. 

Now, at that time, De‘haé™hiyawa’’kho™ said, ‘““Now, then, all 
persons must assemble. It is necessary that all should know the 
matter which I come to relate.” 

Now, at that time, the whole body of people assembled themselves, 
the adults and also the children. Now, at that time, De‘haé™hi- 
yawa’’kho™ said,‘‘ Now, then, I will tell you the whole matter. Now, 
you must begin individually to look out for yourselves when each one 
has grown up. Now, as to your children, you shall look after them 
and you shall aid with the mind. And, now, it has become a duty 
that the minds of the people shall be severally instructed. Now, 
verily, you saw what came to pass day after day and also night after 
night. All manner of things that could give sorrow and anxiety to 
the mind were on foot among the several firesides (ohwachira) and 
also in the places where people severally travel on the several main 
paths. You, human beings, do not love one another at all. You 
are, verily, not aware of the kind of thing that is the cause that it has 
thus come to pass. And that is that my brother has caused this. 
He pursues his work in accordance with his evil mind; and he desires, 
‘T will spoil everything; I, also, will control everything; and also I 
will destroy everything.’ He means all that I have completed. 
Now, then, the first thing that I will deliver to you is that I will say, 
you must again cease it now, that you do not now respect one 
another. So then you will again take up love, also peace, here on 
the earth. So then, you will be able so to do, that you will love 
one another. That, then, I will now tell you. Now, there have 
actually come to be two paths: one is for the human being who has 
fulfilled the Ceremonies, who is a good person, who has love and also 
peace; so then, they, when their allotted number of days here on 
the earth will become exhausted, will depart hence again, will take 
that path which, then, keeps its course to the other earth on the 
upper side of the sky; there, then, in that place one will arrive, 


HEWITT] MYTH OF THE EARTH-GRASPER 579 


wherein one shall find happiness; there, also, is the place where the 
Four Ceremonies are being continuously performed. Now, the other 
(path) is that, I believe, for those who have not ceased, who have 
not forsaken, that which is wrong, the handiwork of my brother 
who has the evil mind, and that, I think, one will continue to hold, 
when one has exhausted one’s allotted number of days. ‘There, 
then, too, that one will travel along the path that forks, on this 
side thereof, and thither one will go and there that one will arrive 
where stands the lodge of my brother. In that place itself one will 
see forever that which is ruinous. So then, you human beings who 
travel about on the earth have a duty to perform, and it shall, then, 
be through great strivings that you will pass, in order that you shall 
continue to live on the earth and also in the sky. If you fail in 
mind you shall perish on the earth, also in the place of ruin. So 
then, that one who fails in this matter will die twice. So then, now 
it will continue thus to be, so long as the earth continues to be. 
Now, we can do nothing to thwart what has thus come to pass. 
Now, then, I will bestow that whereby you shall continue to live. 
You will be in the habit of calling that thing medicine. And, the 
reason that I do so is that now, indeed, there will travel about 
here over the earth what is called Disease, malign by nature, and 
faceless. That, then, indeed, has the power to cause the days of 
some of you, human beings, to end for you; also, it will thus come 
to pass that no matter at what age one may be it will thus break 
off my handiwork. Now, he has completed that, my brother is 
the one who has caused it to be. So, then, that is the reason that 
I deliver at the side of your persons, Medicine, that it may in some 
small way prove to be a preventive; some, also, it shall cause again 
to go about in peace, that other days will still become theirs. 
“Now, then, you will get one each of all the various kinds of 
grasses, also of all shrubs, also of all trees, and you shall lay them all 
here beside me.”’ Now, at that time they truly did thus. Now, 
they collected one each of all the kinds of grasses that grow, also, 
one each of all the kinds of shrubs that grow, also, one each of all 
the kinds of trees that grow. Now, at that time, they collected them 
all together and placed them before De‘haé™hiyawa’’kho™, and now 
they said, ‘“‘Now we have fulfilled the matter; and this is all that we 
can personally do. Now we have placed them in front of Thee.”’ 
Now, at that time, De‘haé™hiyawa’’kho” arose, and he spoke and 
said, “‘ Now, then, the matter rests with all, each one. Now, you must 
pay attention; all of you, verily, know the various kinds and also 
their several names. That, then, shall come to pass; I will take up 
one and will hold it up high where all of you will see it, and then I 
will begin to ask questions. That, then, will come to pass; one will, 


See note on p. 610. 


580 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


then, speak, customarily, and will declare it, if it so be that he or she 
knows it correctly.”’ 

Now, at that time, He took up one and holding it up high then 
asked, saying, ‘What is the name of this one?” Now, at that time, 
they replied; there were found only a few persons who knew it and 
who correctly named it. Now, at that time, He said, “This shall be 
for medicine, and this will continue to be an aid to the human beings. 
So, then, that wiil be able to counteract a few in number of the kinds 
of disease.”” That next that there were only a very few persons who 
truly knew them and who remembered their names correctly. Thus, 
then, it will come to pass in the future, that there will be only a few 
certain persons who will ever know the medicine that will aid one.” 
Now, at that time, He began again to ask questions, and He exhausted 
the number of kinds, and those who knew them correctly told Him 
so. Now, also, He told them all the things of which these would be 
able to cure them. Now, at that time, He said, ‘Now, I have com- 
pleted this matter. So then, it came to pass that only a few persons 
were found who knew correctly all the kinds of things that grow, so 
then, in the next place, the responsibility rests with them to give their 
attention to the medicine. Now, also, they shall begin to continue 
to give aid to the human beings both in the flesh and in the mind. 
So then, it is already prepared and there lies the native tobacco beside 
your bodies; so then, both are equally responsible, and it will be 
possible that, in whichever direction one will be drawn, that one 
shall become ill; now, verily, that one will take up native tobacco for 
a thank-offering; then, one will take up the native tobacco, and now, 
at that time, one shall use that as a thank-offering, turning toward 
the place where abides the person who understands medicine, and 
when one arrives there one shall say, ‘I beseech thee that thou shouldst 
aid me; a serious thing is drawn toward me, it is sickness. Now, 
then, I choose thee to aid me.’ Now, at that time, one will deliver 
what one bears‘and one will say, ‘Here les that with which I make 
(pledge) my word. Now, I depend upon thee.’ Now, at that time, 
that one will accept it, and then will depart, going thither to the 
place where grows the medicine. So then, when one will see that 
growing which one knows will aid a person who is ill, then there beside 
it one will stand, at the place where it grows, and now, then, one 
will say, ‘Thou here art selected in that one has put dependence on 
thee, that thou shouldst aid the ill person whose body lies supine 
yonder, a human being.’ Now, at that time, one will name the per- 
son, and one will say, ‘ Here, then, is the thank-offering that one makes, 
that we should aid that one.’ Now having, then, that with which 
one has made one’s word, one will cast there the native tobacco, and 
just then, and not before, shall one take up the medicine. ‘Then, 
one will carry it back, and when one will arrive home again, then one 


HEWITT] MYTH OF THE EARTH-GRASPER 581 


shall say, ‘Now, I have brought in the medicine. Now, then, thou 
and I ask that the medicine should aid thee.’ 

“Now, at that time, one will say, ‘Thou who abidest in the sky 
continue to listen. Thou, verily, hast completed all things. Now, 
then, one and I pray Thee that it should aid her (or him) so that 
would be the cause that she (or he) would travel about again in peace 
over the earth. Now, then, the matter rests with Thee, what Thy 
mind will do. Thou, verily, didst complete our lives.’ So, thus it 
shall continue to be, thus you shall continue to do in the future, the 
days to come and also the nights to come. Now, again, another 
thing; now, then, f will deliver that by which you shall continue to 
live. So then, now shall begin that which will become hard labor 
for you. So then, you shall put your hands to them, you shall care 
for them when the time comes that the soil of the earth shall again 
become hot. So, when that time will, customarily, come, then you 
shall customarily place them in the ground; and there shall be the 
three kinds of that on which you shall live; one shall be called Corn; 
and the next shall be called the Bean; and the next shall be called the 
Native (Original) Squash. So then, when the time comes in which 
you should place it in the ground you shall then plant it; and, then, 
when you shall finish this then the people shall assemble and you 
shall give thanks repeatedly, and for this purpose you shall make 
use of the preliminary Ceremony of your usual custom. Now, at 
that time, the Ceremony of the Great Feather Dance will take place. 
You shall continue greeting one another repeatedly with thanks- 
giving, and me also you shall continue to greet repeatedly with 
thanksgiving. So then, when it will have sprouted and will have 
come forth out of the ground then you shall begin to care for it. 
Do you not spoil it in attending to it. Thus, again, next in order, 
you shall do when you have finished this task. The people shall 
assemble themselves and you shall employ all the Ceremonies which 
you are accustomed to use. So then, when there is putting forth of 
beans, these shall be gotten, these be gathered, and a kettle of these 
cooked shall set there, and that will support the entire body of 
assembled people; then one shall be chosen by unanimous voice, and 
he shall speak. When he will speak he shall follow the prescribed 
course, beginning with the matters such as they are in the preliminary 
Ceremony of thanksgiving; he will begin below with the manifold 
things that give pleasure to your minds, and he shall carry his dis- 
course upward to the manifold persons who assist you and protect 
you. Now, then, also, you will continue to greet me with thanksgiv- 
ing, that now you will again newly partake of them. That shall be 
the first, so then, the Ceremony of the Great Feather Dance shall 
start and all persons shall continue to be happy. Everyone shall 
continue to be greeting with thanksgiving, repeatedly. Me, too, 


582 TROQUOIAN COSMOLOGY [ETH. ANN. 43 


shall one greet with thanksgiving, repeatedly. Now, all shall take 
part in the Ceremony, and shall continue to go around the Fire. So 
then, when this passes, then you shall divide it up into equal portions, 
and all shall share alike in what one swallows, the adults and the 
children as well. So then, the same thing shall be done when the 
corn upon which you live puts forth grains and when the native 
squash puts forth fruitage. So, then, as to that, these shall be com- 
bined then wherein the Ceremony is marked when you shall again see 
all kinds of things, who are Sisters, one to another, upon whom you 
live, at that place, verily, where the ceremony is marked wherein you 
shall collect for yourselves the Grand Food. Now, at that place and 
time, the great rejoicing of the Four Ceremonies shall be performed. 
Now, then, I have completed the entire matter in the things which I 
have severally ordered that you personally shall have as customs 
here on the earth. So then, whoever it may be that shall be able 
to continue to esteem greatly the Ceremony and, in the next place, 
who shall continue to have love for others, also peace, when that one 
shall exhaust the allotted number of days of one’s life here on the 
earth, that one then will depart and will take that path that leads 
upward to the world present on the upper side of the sky; there 
that one will arrive, in that place where De‘haé"hiyawa’’kho™’, who 
finished the faculties of our bodies, abides, and where lies that which 
has the power to please the mind, and which shall never end; so then, 
there in that place, the Grand Rejoicing of the Four Ceremonies is 
being performed; so then, whoever it may be that will be able to 
arrive there shall see joy; but in reference to that, death is not found 
there; not also is it found there that one should become ill, not also 
is it found there that one should struggle hard for that by which one 
can continue to live, also it is not found there that one should become 
sorrowful in mind, or in the next place, that which could cause one 
to be sorrowful in mind, and, in that place, there is found only that 
which can give pleasure to the mind. So then, that has no end any- 
where, and that shall never change, and that shall always continue 
to be thus. Verily, all the kinds of fruits, also all the kinds of flowers, 
also all the kinds of animals, also all the dwellers in the sky whom 
you have never seen on the earth (are there). So then, when one 
shall arrive there after departing from the earth, one shall become 
possessed of all these joys, and that condition shall continue to 
give pleasure to one’s mind, forever. 

‘Now, another thing; now, I will tell you, human beings, the kind 
of path you have. Verily, I have kept saying that there are two 
minds (kinds of mind). One deals with those things which I have 
ordained, and which one shall continue to use in things pertaining 
to the mind now, then the other with those things which my brother 


See note on p, 611. 


. 


Hewitt] MYTH OF THE EARTH-GRASPER 583 


has severally ordained, and which one employs in reference to the 
mind; so then, that shall come to pass for that one who uses, as a 
means, that which is not right, and who has not love for persons, 
and not for peace; and, so then, when that one exhausts his or her 
allotted number of days on the earth, that one will depart, then, that 
one will take the path that leads to the place where my brother 
abides and that one will arrive at the place where his lodge is, and, 
then, that one will see great suffering, and next, that one will be 
famished, and that one shall greatly suffer forever, and that one shall 
share the fate of my brother. Indeed, he is not now at liberty; 
I have confined him, and I have kindled for him a fire, and for this 
purpose I used his anger; it is plainly manifold times hotter than the 
heat of the fire which you have. So then, it shall never go out, and 
the reason of it is that now he is contending for it and he desires that 
he shall control all minds among human beings, who dwell upon the 
earth. So then, now, I have told you both things which will come to 
pass. Whichever one will choose, one must obey it. Now, then, I 
will tell you that, in so far as I am concerned, I shall not come once 
more. Now, verily, I have finished my three visits here. So then, 
now, I deliver in the midst of you my commandment. That shall 
govern the actions of the people, day after day and also night after 
night. So then, at some uncertain future time, it may be, that still 
again it will thus come to pass that you will forget love of persons, 
also peace. So then, the next time, I will send another person who 
shall aid you human beings dwelling upon the earth. He will aid 
me also. So then, only twice shall it be repeated that it will so come 
to pass, that I shall send one to you to aid you in mind, so that you 
might continue to live. When the third comes, then you will see 
what shall come to pass upon the earth. So then, in reference to that, 
that will commence far from the climax that you will notice that all 
things upon which you live will gradually decrease in quantity, all 
things that grow on the earth shall all grow less in power, and shall 
grow less in quantity, and finally shall come to the point when it 
shall come to pass that nothing more can grow, and the like thing 
shall come to pass in regard to the animals, beginning with the small 
animals that fly about, they shall continue to diminish in numbers 
until the time shall come when you will be surprised that you will see no 
more of them; and the same thing shall come to pass with regard to 
the large animals upon which you live, they shall continue to decrease 
in numbers until that time shall arrive when you will be surprised that 
you will see no more of them; after this period, then just only mys- 
terious things shall occur day after day, and also, night after night, 
also on the earth; so then, awe-inspiring things shall come to pass 
in succession, the earth shall quake (and) now, also, those things shall 


584 TROQUOIAN COSMOLOGY [eTH. ANN. 43 


come forth out of the earth, which now abide within the earth, and 
which are proof against offending orenda, and which have the power 
to outmatch the orenda (magic power) of human beings. So, then,. 
all that I have told you shall thus come to pass, (since) I believe that 
he will be able to seduce the minds of all human beings; verily, it is 
my brother who will do this thus, and then all will become spoiled, 
will become destitute on the earth, and also all that it contains, 
and also the way in which human beings live, he will spoil everything, 
even to the mind, will becorrupt. Now, then, I willdepart home again. 
So, then, all the things which I have ordained shall continue to remain 
here. They belong to you. So then, I will now fix my path on the 
earth, so, then, in the place where my path will have ended there, 
in that place, you shall find Corn and Beans, and, next to these, 
native Squashes. So then, when you find these and, also, when they 
shall mature, you must care well for them; do not waste them; 
those things, indeed, are sufficiently able to care for you and your 
posterity in the future. So then, thus you shall do when you shall 
find them. You shall take suitable care in dividing them up into 
portions, and each family (ohwachira) of the several existing fam- 
ilies (ohwachira) shall share alike. So then it is these Three Sisters, 
and, verily, you shall continue to live upon corn, also upon beans, 
also upon native squashes. So then, you shall continue to do thus, 
that is, you shall continue to say, ‘Oh, our mothers,’ and the reason 
that you shall thus continue to say, is that, indeed, they will all care 
for you to the end that your breath shall continue to be strong, and, 
next, that you shall possess physical strength, and, also, that your 
minds shall be normal, and, in the next place, that the children shall 
continue to make use thereof,so that they shall have normally strong 
breathing powers, while they continue to grow until they grow up 
and then will have normal physical strength, also normal minds; 
so then, our Mothers on the earth, will attend to all these on equal 
terms; from that source comes it that you continue to grow up 
rightly. In this respect it is like your Mother, Awenhaniyondah; it 
is from that source that it came that your lives rightly continue to 
grow, also the corn, also the beans, also the native squashes, your 
Mothers; thence will it continue to come that you will continue 
growing. So then, it will thus come to pass that I will fix my path. 
Such a path, then, shall continue to be the path followed by human 
beings. So then, they shall follow my path. The first shall be that 
you shall choose two persons whose lives shall be new (young); they 
two will have grown to that point, where he will just have begun to 
change his voice, having just grown to maturity; and she also shall 
have grown to that point when she has just commenced to deny 
herself certain things, having newly arrived at maturity. So then, 
you shall commission them to go there to the place whither I will 


HEWITT] MYTH OF THE EARTH-GRASPER 585 


have gone; when they two shall have arrived where my path will 
have ended in a mound of earth thereon they two will see growing 
a Corn Plant, a Bean Plant, and a native Squash Plant, symbols of 
your lives; at that time, then, the woman shall stand on the west 
of them, and then the man shall stand on the east side of them; 
now, at that time, he shall speak and he shall say, ‘Oh, our Mothers, 
now we two have arrived. We two have been sent here by your chil- 
dren. Now, then, be it known to you, we come to bring you with us. 
Now, among our people you, too, will continue to abide. Now, then, 
verily, we whom He who completed the works of our bodies left 
together upon the earth, shall commingle together.’ 

“At that time, then, the woman shall be the first, she shall take 
the first that stands growing which is called Corn, and, next, the sec- 
ond one that stands growing which is called Bean; at that time, 
then, the man shall take that which stands growing beside his body, 
which is called Native Squash. So, then, when they two will have 
taken them up they two shall understand then all as to the mean- 
ing of the opened earth (the grave). So, then, in reference to that, 
thus will it ever be with you human beings when one of you shall 
depart again from this earth. That there, customarily, at that dis- 
tance shall one’s path end, at the place where the ground will be 
opened. But that, then, in so far as that is concerned, you human 
beings who come afterwards shall continue keeping it in good order. 
Thus, then, too, you, customarily, at that distance, shall reach the 
end of the path, there where the ground shall be opened for one. 
The next thing is that you are responsible for carefully preserving 
it thus in the days that are coming ahead. Indeed, in reference 
to that, it is not infrequent that it shall continue thus to be, that 
you shall continue to be separating yourselves, one from another, 
one will continually be departing from this earth, who will then be 
in the lead of all those, when they shall exhaust their allotted number 
of days, will ever continue taking the lead; for, indeed, verily, it 
is so that you have a different number of days, and in the next 
place, there are differences in the rapidity with which persons shall 
depart; and, indeed, thus it is, that your file is straight and turned 
toward the certain place whither you are going, the place where 
your days shall end. That, then, is the reason that now the matter 
rests as to what you will do with you, at the place and time, it is in 
order, it shall be performed thereby, that you shall make (do) it, 
in whatsoever place it may be that it shall so happen that there 
will be a loss out of one of the firesides (ohwachira). Now, then, 
there where you are I now leave (the task) that you shall care 
for yourselves mutually, you shall amend the matter just as well 
as you know how to do it, so that it may result in such good, that 
the minds of as many persons as shall come later, successively, 

19078°—28——38 


586 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


in time, whose persons will be spared, should live. Now, then, I, 
personally, have completed the matter. I have now established all 
things by which the world of living things shall continue to live, also 
all that grows thereon, also all the living animals, also all the human 
beings who are alive, also the Pools of water, also the Four Cere- 
monies, also the Love of persons, also Peace, also the Days, also the 
Nights, also the person of our Elder Brother, the Sun (diurnal Orb 
of Light) that moves about the sky, also your Grandmother, the 
Moon (nocturnal Orb of Light), also the Sky that is present, also 
those who habitually come from the west, your Grandfathers, 
the Thunderers, who range about above the place whereby pass the 
clouds, also the Wind that moves about, also the Medicine, these 
are in number the things over which you are masters, they shall 
continue ever to aid you, by these your flesh bodies shall ever continue 
to live, also your minds, both the Day present and the Night present, 
also the Earth present below, also the Earth present above the visible 
sky. That, then, I hide from you, the ending of your days; no one, 
then, shall know the number of his or her days; that, also, I hide 
from you, the place whither I shall have gone, until, then, custom- 
arily, one’s days will end upon the earth, just then only one shall 
see the place, the path, whither I shall have gone. So then, in re- 
gard to myself, there shall nothing ever obstruct itself in the space 
between us. So then, I myself will have my eyes fixed clearly upon 
you, in what manner you will ever continue to range about; so then, 
I myself also will have my eyes fixed on your ways of thinking; in 
the next place, I myself will hear fully, if one, it may be, will think 
of me, if, it may be, one shall greet me with thanksgiving, repeatedly 
if, it may be, that one shall ask something of me. Now, I leave the 
whole matter. Now, then, you shall have your eyes fixed on the place 
whither I go.” 

Now, at that time, De‘haé™“hiyawa’’kho™ went elsewhere. They 
kept their eyes fixed on him as he went away. And, as they kept 
their eyes fixed on him, they lost sight of him as he went from them. 
Now, at that time, all the people dwelling there marveled at the 
matter, now, also, they regarded with respect all that He had spoken 
to them, also, all the things which He had promised them would 
come to pass. Now, at that time, they, the Elder Men, said, ‘That 
presumably, is good that we should attend to this matter, that we 
should do this in accordance with rulable conventions. That, verily, 
it so came to pass that now we understood the whole matter in the 
way He ordered it, now, verily, De‘haé™hiyawa’’kho”™ told it to us. 
Verily, He said, ‘Now, the matter rests with you to give attention 
to all the things to the end that you shall continue to dwell in 
peace.’ So then, presumably, it will be the first thing for us to do to 
attempt to choose two young persons who shall follow the path along 


HEWITT] MYTH OF THE EARTH-GRASPER 587 


which He has gone to see what there is there. He said, verily, ‘One 
shall follow my tracks; at the place where my tracks will end there 
they two shall see growing that upon which you will continue to live, 
the Corn, and next the Bean, and next the Native Squash. So 
then, it is now time that they two should go to see if it be so, verily, 
that they two shall truly see them, then, verily, they two should 
bring them back, so that we could see the new things by which we 
shall continue to live.’”’ 

Now, at that time, they decided for themselves that they would 
seek for a male person who was just beginning to change his voice, 
that is, a youth. When they had found him, they asked him whether 
he would be able to follow the path along which De‘haé™hiyawa’- 
‘kho” had gone away. At that time, then, the youth said, “TI will 
volunteer to do thus, if it so be, that what De‘haé™hiyawa’’kho” 
ordained, elected my person.”’ At that time, then, they sought for 
a maiden. So then, when they found one, then, at that time, they 
said, ‘‘Behold, here thou hast been elevated by what one has ordained 
to be done. So, then, thou must go together with him, who has 
already volunteered that you two should follow the path along which 
De‘haé™hiyawa’’kho™ has gone away. You two shall go to see what 
thing has been done at the place where his path ended. Thee it is, 
in person, He has chosen. So then, He has ordered that she, the 
female human being, shall be the first to take up the Corn and the 
Bean, that the male human being, for his part, shall take up the 
Native Squash. So then, that shall come to pass which De‘haé™hi- 
yawi’’kho™ had ordered.” At that time, then, the maiden said, 
“Thus, seemingly, also, shall it come to pass, if it so be that what has 
been ordered elected my person; thus, seemingly, too, shall I do.” 

At that time, then, the Elder Ones said, ‘‘ Now, verily, we are for- 
tunate in that we have found the persons, and that both are willing 
truly to do as De‘haé™hiyawa’’kho™ has ordained us to do. Now, then, 
you two who have volunteered, must pay strict attention, when they, 
the Elder Ones, severally shall speak; so then, they unanimously have 
made rulable preparation now to greet you two with thanksgiving, 
repeatedly, because the minds of you two are not stubborn (and 
uncivil). Your two persons were found to carry into effect the things 
that De‘haé“hiyawi’’kho™” has ordained for us todo. So then, now 
you two shall start and you two shall follow His path. You must go 
along on His path. So then, it shall come to pass that, at whatsoever 
distance away His tracks end, there you two must look carefully, if it 
so be, that you two may see something growing there which you two 
have never known, and which, also, you two have never seen; at that 
time, then thou, the warrior, must take thy stand on the east side of 
the place where is growing the new thing that thou wilt see. At that 
time, then, she, the human being, must take her stand on the west 


588 IROQUOIAN COSMOLOGY (ETH. ANN. 43 


side® of it. So then, thou who standest on the east side of it, must be 
the first to speak and thou shalt say, ‘Behold this now, we two have 
arrived here. They who have sent us are severally your children. So, 
then, we have come to invite you to our home. So, then, now, you 
shall go to that place where dwell your children. Such is that which 
De‘haé™hiyawa’’kho” has ordained.’ When thou endest thy speak- 
ing, then, at that time, she must pluck up that which is called Corn 
and next that which is called Bean. At that time, then, thou, next in 
order, must pluck up that which is called Native Squash; at that 
time, then, you two must consider well the characteristic situation of 
the place whence you two shall take them. At that time, then, you . 
two shall turn back again and start thence for home. So then, we 
shall be expecting you, all, the entire body of the people, will be 
assembled, they, the Elder Ones, also the children; so then, all will 
see them when you two shall bring them back here.”’ At that time, 
then, the two young persons departed. Now, they two saw quite 
plainly His tracks along as He went westward. So then, at that time, 
they two followed His tracks. On His tracks thither they two went. 
Not far away, there, His tracks, indeed, ended, and there, indeed, 
grew three kinds of things, which they two had never seen anywhere, 
thus to be as were these which they two saw. At that time, then, 
the male human being addressed the female human being, saying, 
“Now, verily, we two have arrived at the place which was indicated 
to us by those who have sent us, and now, also, we two see the new 
things; we have never seen other things thus to be; so then, verily, 
presumably, these things growing here are the things we seek. Now, 
then, thou must stand on the western side of it.”” At that time, now, 
she started and there on the west side of the place where they were 
growing the maiden took her stand. At that, time, now, the youth 
said, ‘‘Now, we two have arrived. Behold, we two have been sent 
here by your several children, and behold, we two have come for you. 
And now, then, we shall return home together, and now, then, you 
shall go there to the place where dwell your children.”” At that time, 
then, he spoke again and said, ‘Now, do thou take up them; thou, 
verily, shalt be the first to do it.’ Now, at that time, she took up the 
Corn plant and also the Bean plant, and, at that time, then he him- 
self, verily, next in order, took up the Native Squash, and now he 
said, ‘‘ Now, verily, the matter is accomplished—we have taken them 
up. Now, then, do thou look at the place, as it is, where they all 
grew.”’ At that time, then, they both looked and they saw that it 
was just such a place as that wherein it would seem, a human being, 
presumably, lies; just as tall as he is, so long it is, and it projected 
upward; it would seem to be a heap of earth. It is plain that it 
extended toward the west and toward the east; and thus it is, that 


See note on p. 611. 


HEWITT] MYTH OF THE EARTH-GRASPER 589 


they understood that; it would seem, that there, indeed, one would 
think, presumably, that He lies thereunder, His head lying toward 
the west and His feet lying toward the east; and His mound of earth 
was just the size and width of the body of aman. At that time, now, 
he said, “‘ Now, verily, we two understand it all, verily, they instructed 
us thus that as much as possible we must scrutinize the place. Now, 
then, we have examined it as much as possible, the features of the 
place we have seen. Now, verily, it is plain that here He has ended 
the tracks which thou and I have followed. Now, also, we two saw 
all those things which thou and I had never seen before, and now, 
then, thou and I must depart homeward.” 

At that time, now, they two departed. When they two arrived 
home where they dwelt, they two saw a large body of people assem- 
bled, watching for their two persons to return, they whom they had 
sent to follow the tracks of De‘haé™hiyawaé’’kho™. So, then, when 
they two returned, at that time, then, the Elder Ones made rulable 
preparation, and one spoke, greeting them repeatedly with thanks- 
giving, and the speaker said, ‘‘I was chosen to speak, and to proclaim 
the words of the entire body of the people, that now you two persons 
have again returned, who in accordance with rulable preparation 
were chosen by them; the entire body of the people chose you two 
to follow the path whither De‘haé™hiyawa’’kho™ had again gone away. 
And that is, indeed, that the whole matter they left entirely to 
you two persons; that when you two should arrive there, at the 
place where His tracks end, if it so be that you two should see some- 
thing growing, you two must take up and you two must examine 
the features of the place where His tracks end. And that, indeed, 
verily, He promised that there in that place one would see three 
different kinds of things. So, then, now, such is the body of people 
who have assembled themselves, and all are expecting to hear the 
matter and to learn the matter as it was when you two saw it, and 
to see what kind of things you two bring, if it so be, you two bring 
with you the new things He has delivered (to us) by which we must 
continue to live. So, then, we have completed the matter, so then, 
we shall all equally hear when you two will tell the narration. Go 
to, what was the fortune of you two?” 

At that time, then, they, the two young persons, said, ‘Truly, 
it shall thus come to pass, that now we two will tell the narration 
of the cast of our fortune.” At that time, then, he said, ‘‘When 
we two started away, just at the distance to which one may see, 
at that distance, it began that we two could see that His tracks 
went on ahead. Not far away, then, there we two saw that His 
tracks ended. Then, we two saw growing there three kinds of things; 
at that time, then, there on the west side the woman took her stand, 
and I myself stood on the east side of them. At that time, now, 


590 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


I spoke, I said, ‘Now, we two have arrived; we two have been sent 
here by your children. Now, then, we come to bring you home 
with us. Now, then, you shall go hence to the place where dwell 
your children,’ At that time, then, she took up two kinds. I, 
myself, took up one kind. At that time, then, we two looked at 
the place where they had grown, and there, then, we saw the ground 
heaped up; it appeared just as if, as we understood it, one would 
think, it is where a male human being, perhaps, lies supine inside, 
and it seemed then that westward lies His head and that eastward 
lie His feet, and it appeared thus that there His tracks ended only 
where the ground was heaped up. So, then, that which we took 
up we bring back with us. So, then, she brings back two things 
and I bring back one thing. Now, then, verily, you shall see them, 
when we two deliver them into your midst, the things we two bring 
back. Now, then, that is all that we two have been able to do in 
what you have commissioned us hence to do.” 

At that time, then, they two delivered them. The two things 
which she had brought she delivered before the Elder Ones and she 
said, “It is this which I first took up.” Then the Elder Ones said, 
“That, verily, is what He said is called Corn.” Then she said, “Now, 
again, another thing; this is the second thing that I took up.” Now, 
again, they looked at it and they said, “‘That, verily, He said is called 
the Bean.” At that time, now, just then, the male human having 
placed before them what he had and said, “This, verily, is the third 
thing and which I took up.” At that time, then, they, the Elder 
Ones, said, ‘‘That, verily, is what He said is called the Native Squash.” 
At that time, now, he replied and said, ‘‘ Now, we two have fulfilled 
all the matters with which you charged us. Now, then, we have 
finished the narration.’”’ At that time, then, they, the Elder Ones, 
said, ‘Now, as to that, we have heard of all the good fortune that 
befell you two, also of what things you two saw. Now, then, we all 
have seen the aspect of the things you two have brought back. 
They, verily, are the new things which De‘haé™“hiyawa’’kho™ has 
delivered. He intended that we shall live by them. You two, then, 
were given much trouble in going after these things in the place 
where they first grew up on this earth. So then, we now begin with 
you two. We, now, this entire body of people, have made rulable 
preparations with one voice, and, now, you two must ever know that 
we have made rulable preparations to greet you two repeatedly with 
thanksgiving, that now you two have accomplished the task of 
bringing Our Mothers here; verily, thereon, shall continue to live 
the adult ones, and also the children. Verily, now, with one voice, 
we together offer thanksgiving repeatedly, that now He has provided 
us with provisions. So then, now, we shall come along the path 
(of ritual) such as it was ordained for us by Him. So, then, we shall 


HEWITT] MYTH OF THE EARTH-GRASPER 591 


begin with that. Now, as many persons as we are in number now 
have made rulable preparations and now, then, we greet one another 
with thanksgiving, repeatedly. We were, indeed, the first to see 
the new provisions which One has provided for us. Now, then, we 
have devoted especial care to our Mothers by whom we live, the 
Corn, also the Bean, and also the Native Squash. That, verily, is 
the reason that now we shall greet one with thanksgiving, repeatedly, 
is that now we shall be one with them so long as our kindreds (ohwa- 
chira) continue to exist in the future. Now, then, too, we will 
direct our words toward our Mother, the Earth here present, also 
to all the kinds of grasses that grow thereon, also to the several 
kinds of bushes that grow thereon, also to the several trees that 
grow thereon, also to the several springs of water, also to the animals 
of whatsoever kind they may be. Now, then, we will direct our 
words to those who are in the habit of moving about above. In the 
first place is our Elder Brother, the diurnal Orb of Light (the Sun), 
also our Grandmother, the nocturnal Orb of Light (the Moon), also 
the Stars fixed severally in the sky, also our Grandsires, the Thun- 
derers, who habitually come from the west; now, also, the bestirring 
Wind; now, too, we have devoted especial care to them, now we 
greet repeatedly with thanksgivings all the various orders of assist- 
ants appointed by the One who has formed our natures. And the 
entire matter rests with them continually to care for us, day by day, 
and also night by night. That, then, we now have unanimity (a 
single mind), (and) now we make rulable preparations to greet now 
with thanksgivings, repeatedly, Him who has completed our natures, 
and who also completed all the things which we have mentioned. 
And that, too, He who finished our bodies has gone to the place 
above the sky, and who has said, verily, ‘‘I will completely hear it, 
when, customarily, one will speak of or to me.’ In the next place, 
He said, ‘“‘I shall see clearly things here below on the earth.”’ And, 
then, that is the reason that we greet Him repeatedly with thanks- 
givings that now we have seen what kind of things He has given us, 
by which He has ordained that we should live, and which, at the 
present time, among us, in the very midst of us, lie, which we 
greet by the term of address, our Mothers. Now, then, verily, in 
reference to that, this is the number of words of thanksgiving. 
“Now, then, we shall confirm the matter by means of the Great 
Feather Dance. That, verily, is the reason that thus we shall do is 
that just now for the first time have we seen the Three Sisters, our 
Mothers, by whom we shall continue to live.” Then, the Great 
Feather Dance was performed. All persons stood up and made 
a circuit of the Fire, the adult ones, and also the children, all were 
happy. So then every one kept saying, ‘I am thankful that now 
De‘haé“hiyawa’’kho™” has provided us with provisions.’”? When 


592 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


they had performed the ceremony, then, at that time, the Elder Ones 
said, ‘“‘So then, now, that must be considered; what manner of thing 
shall we do with these things which have alighted in the midst of us. 
Is it, that we shall portion them, verily?”’ At that time, one there 
present said, ‘I, personally, in considering this matter as it is, believe 
that, perhaps, we all as one have an equal right to them. So then, 
presumably, that will result in good that we as one shall all just 
assist one another,” when we place them in the ground, that next, 
when they will grow up, we as one will just assist one another in 
attending to them in one place, and that next, when they will mature 
we as one will assist one another to harvest them. So then, it will 
thus come to pass that, at the time, when we shall have it in abun- 
dance, then, and not till then, shall we divide them up severally.”” At 
that time, then, the Elder Ones considered the matter. At some time 
after they decided that, truly, it should thus come to pass that they 
only as one should assist one another. At that time, then, they 
worked in this manner. 

Very early spring came, then, at that time, the entire body of people 
assembled themselves; then they, the Elder Ones, said, ‘“‘That, pre- 
sumably, shall be the first thing, of which we shall seek aid, is the 
Great Gamble (Bet). They upon whom we continue to live, our 
Mothers, the Corn, also the Bean, and also the Native Squash, will 
be the chief personages therein. Verily indeed, we shall bet the fruit 
pits for them. So then, until after we shall have accomplished this 
matter, then we shall place them in the ground. Thus we shall then 
do as De‘haé™“hiyawa’’kho™ has ordered it.’”’ At that time, now, 
again, another person said, ‘“‘That, verily, presumably, will truly 
result in good, that we shall do thus. So then, we shall make use of 
that which happened in the days that have been in the past, when 
De‘haé™hiyawa’’kho” and his Grandmother, the Sere-Flower, bet 
together. They two wagered all that which grows upon the earth 
here present. So then, verily, it will thus come to pass that we shall 
contend with our mothers, the several women.”’ 

At that time, now, they the Elder Ones, agreed to the matter, that 
it thus should come to pass. Now, then, at that time, they severally 
made their preparations and they did bet; the male human beings 
overcome their opponents. At that time now, they said, ‘Thus, then 
it shall come to pass, when these anniversaries recur. Customarily, 
that will be the first thing to be done, the Great Gamble shall be per- 
formed. So then, our Mothers upon whom we live, every one of the 
sisters, shall become the chief persons.” 

At that time, now, they began to plant them. When they had fin- 
ished the work of placing them al! in the ground, then they again 
assembled themselves. And the ceremony of the Great Feather 


See notes on p. 611. 


BEWITT] MYTH OF THE EARTH-GRASPER 593 


Dance started, and then, verily, they offered up thanksgivings for 
having finished planting their fields. 

When those things which they had planted sprouted up, then again, 
a large body of the people worked, they stirred up the earth. And 
when they had completed this task then again, a large body of people 
assembled themselves. At that time, then, they, the Elder Ones, said, 
‘Now, verily, we have seen that those things upon which we live have 
sprouted up. So, then, all those persons of us who have seen them 
now greet one another with thanksgivings repeatedly. So then, we, 
also, greet with thanksgivings, repeatedly, all those to whom duties 
were assigned by Him-who-completed-them. Verily, these shall 
attend to all these things, so that we should be fortunate in seeing 
those things, upon which we live, grow to maturity. Now, too, we 
shall greet with thanksgivings repeatedly Him who has formed our 
bodies. Now, then, the ceremony of the Great Feather Dance which 
He has ordained for us will be performed.” 

At that time, then, the ceremony started, and all the persons took 
an active part in it; they made a circuit of the fire, the adult ones 
and also the children, all were happy. When it had passed, at that 
time, then, the Elder Ones said, ‘‘ Now, verily, we have carried out the 
ceremony in such manner as De‘haé“hiyawa’’kho™ ordered it. Now, 
then, it shall continue to be thus, in the future, when the times, cus- 
tomarily, in which people complete their works, recur.”” At that time, 
then, the Elder Ones said, “‘Now, verily, as to that these shall be 
included in that ceremony visible, but still distant, which, verily, He 
called the Gathering Together of the Grand Food (Harvest Festival). 
There, verily, in that place, then, shall our Mothers, upon whom we 
live, the Corn, also the Bean, also the Native Squash, be included. 
So then, it shall thus continue to be, in the future, as the ceremonies 
recur which He, who formed our natures, has marked and ordained 
for us.”’ 

At that time, now, it was so that it was at close intervals that a 
person died; so then, now, thus they did do; they made a hole in 
the ground, and there, customarily, in it they placed the flesh body, 
then, customarily, they covered it again with earth. Thus it con- 
tinued to be for some time, when it became frequent that, among the 
families (ohwachira) one, customarily, who was not at all sick died 
suddenly, as if broken off. It was, indeed, the same with the adults 
as it was also with the children; now there was a growing number 
who were not contented in their minds, and it was thus day after day 
and, also, night after night; they just kept going about weeping. 
The cause that it was thus was that they continued to lose per- 
sons from their families (ohwachira), and now, also, the rites of the 
Four Ceremonies were becoming less and less fully performed; now, 
there were many, indeed, who paid no more attention to the Four 
Ceremonies. 


594 IROQUOIAN COSMOLOGY [eTH. ANN. 43 


At that time, now, the Elder Ones said, ‘‘ Now, let the entire body 
of people assemble themselves together. Now, we shall consider the 
matters in relation to what is now befalling us. Verily, it is pre- 
sumably not good that it should be a long time that it continue thus 
that we merely keep our eyes fixed upon them. Now, verily, that 
has thus befallen us, that everywhere people with lamenting voices 
go about, they go about weeping.” 

At that time, now, the entire body of people assembled. Now 
they, the Elder Ones, chose a person who would now speak. He 
should speak of that which seemingly was necessary to be done. 

At that time, now, he arose and said, ‘‘He who completed our 
natures has made this day such as it is, as to the kind of light it has. 
He intended that those who have human bodies should ever esteem 
it. So, then, we have now at this time assembled ourselves. We 
have assembled ourselves for the purpose of considering this con- 
dition which has befallen us. Now, verily, it is often that we who 
are associated together are being separated. It is also frequent that 
we see one going about from place to place pitying one’s self, going 
about uttering cries, and going about from place to place weeping; 
it is entirely thus in the several families (ohwachira), it is thus, 
verily, evident what manner of thing is the cause of what has thus 
come to pass. That, verily, is the handiwork, the result, of persons 
being lost from the number of each family (ohwachira). So, then, 
now, we who are here assembled wish that some one, whcever it may 
be, might devise a course of action which we should pursue that 
would result in good, and also that that condition would cease, in 
which are too many among us who are not contented in their 
minds, going about bewailing their lot, day after day and also 
night after night.” 

So, then, now, the Elder Ones made formal preparations and 
placed the subject before the assembled people and they said, ‘“‘ Now, 
verily, every one is equally responsible in this matter, and it matters 
not who it may be who may devise a plan; or, also, let any one of our 
mothers propose a plan; or, also, you, the youths, you young people; 
or, also, you, children, let someone of you be found to form a plan if, 
also, one should even propose an idea which we could carry out that 
we may live; also that our children may live, and also, our grand- 
children should continue to live, that the future days may be theirs.”’ 

At that time, then, they considered the situation for a long time. 
They held several sessions in which it was not possible for them to 
accomplish their purpose. They failed to find anything to do that 
would result in good. Now, a male human being, one with the body 
of a youth, who ever had very little to say, who was an upright and 
good person now stood up and said, ‘Now, then, I have decided 
that I myself should attempt to suggest a proposition as to what we 


HEWITT] MYTH OF THE EARTH-GRASPER 595 


should do. Verily, the handiwork of Him who formed our natures 
is marvelously grand, His power is also great, His mercy is also 
great, and all that He has done is also altogether good. So, then, 
I shall begin with telling what are my thoughts. Verily, the Earth 
here present rightly has life; in the next place, beginning at the very 
surface of the ground grasses grow, differing among themselves in 
kind, and all differing among themselves in form; and in the next 
place, all are severally charged with exclusive duties, each one having 
a certain duty to perform, and all are alive. Thus, too, are they, 
the several shrubs that grow; they differ among themselves in form 
and they are of different kinds also, and they also are all alive; thus, 
too, so are they, are the several growing trees; they are severally 
different in kind and differ among themselves in size also, and they, 
too, are all alive. Thus, too, so are they, the animals that fly about; 
they differ in size and they also differ in their kinds, and they too 
are all alive; thus, too, so are they, all the animals that run about, 
they differ in kinds and also as to their size, and they also are all alive. 
Thus, too, so it is, are those things upon which we live; they differ 
among themselves in size and also as to their kinds, and they also 
are alive; thus, then, too, so is it, are the several pools of water, they 
severally differ among themselves as to kind; some are flowing 
streams of water, and some also are flowing springs of water, they all 
are alive; and thus, too, it is, as to all those whom He has charged 
with the task of protecting us; the diurnal Orb of Light (Sun) and in 
the next place the nocturnal Orb of Light (Moon), and next to these 
the several Stars fixed in the sky, and next to these our Grandfathers, 
the Thunderers, who habitually come from the west, and next to 
these the Wind that stirs the air on the earth; these all differ 
among themselves as to size and they differ as to kinds, also as to 
the nature of the things with which they are severally charged they 
differ among themselves, and these also, are all alive; so then, 
do you consider in what manner exist all the things which He has 
completed; He thus made them to differ in kind and that causes 
everything to be good, and they are all charged with different duties 
to perform; and in the next place, He has placed us in control over 
all these, so then, thereby our flesh and also our minds shall live. 
So then, so it is, we will understand that, verily, these have differing 
clans, that, in the next place, they severally have titles, that they 
severally are called by names; that next, He has made some to be 
medicines and He has mixed them severally together; some will con- 
tinue to aid the human beings whoever it may be who will have such 
luck as to become ill; so then, it is so, that if one employs himself 
with it, it will aid one, and one will be contented in mind, and also 
one will go about in peace. So then, now, look, we, human beings, 
are placed under like conditions. So then, we should imitate those 


596 IROQUOIAN COSMOLOGY [BTH. ANN. 43 


things which we have had mentioned to-day in the ways in which 
He formed them, verily, the time has now come when we should 
form clans which should exist. The reason that we should thus do, 
is that now, verily, we have become numerous, so then, we should 
now apportion the body of people; and that, then, that there should 
be only a certain number of clans, that they should continue to call 
themselves brothers and cousins in the days that are to come in the 
future and that that should be used to follow this course so long as 
our uterine families (ohwachira) continue to exist. So then, there 
it should become the chief means, among those we shall employ in 
what is now befalling us in that we are more widely separating our- 
selves one from another. So then, thus it should continue to be, 
where it will cause one to lose out of the respective uterine families 
(ohwachira). That the entire Sisterhood should have that one thing 
befall it, and that, at that time, the mind of the opposite Sisterhood 
of people would be virgin and then they, this entire Sisterhood, 
shall arise and they all shall go thither to the place where one has 
been lost to one. Now, they shall utter words which are mellow, 
they shall repeatedly cheer up their minds and they shall encourage 
their minds, that their minds should not be carried away thereby; 
and that shall result in good, that they should become settled (com- 
forted) whose persons have become enshrouded in darkness. 

“So then, you Elder Ones have your responsible duty to consider 
this matter fully, whether you will choose that it shall be like them, in 
that they shall be different one from another, as are those things 
which I have mentioned; it is, verily, evident that there are clans 
(kindreds) of grasses, also of shrubs, also of trees, also of game. Now, 
then, you have learned all the things, as they are, on which I person- 
ally have meditated. Now, then, I personally have been able to pro- 
pose something for us to do only to this point. So now then the whole 
matter rests with you.” 

At that time, now, they, the Elder Ones, and also the entire body 
of people, marveled at the kind of ideas which he (the young man) 
had put forth. At that time, now, they, exercising serious care, con- 
sidered the matter, repeatedly. After the lapse of some time, they 
arrived at an agreement that they would accept the proposition, and 
they confirmed the matter in the manner in which he set it forth, that 
the entire body of people should be divided into parts, that there 
should be divers clans. 

So then, this custom shall be in vogue; no matter in which Sisterhood 
of kindreds the loss may occur, the minds of the other Sisterhood will 
then be prime and shall be responsible for the entire matter; they shall 
carefully attend to all those things which must take place there; so 
then, it shall be their duty to speak, they shall encourage the minds of 


See note on p. 611. 


HEWITT) MYTH OF THE EARTH-GRASPER 597 


those who still remain alive in the several uterine families (ohwa- 
chira); the reason that it shall thus come to pass is that then their 
minds will slowly become settled again. 

At that time, they then said, ‘‘What thing, then, shall we proceed 
to do to make it possible that there shall be clans?’”’ Now, again, the 
Elder Ones considered the matter, repeatedly; they attempted to 
supplement (or expand) the proposition, such as it was proposed by the 
Young Man. It was a very long time; they held several sessions in 
the discussion of this matter. They did not succeed in forming a sys- 
tem wherein divers clans should exist. At that time, the Elder Ones 
said, ‘‘Now, verily, we personally have failed to do the work which 
was given us, to study out all that was lacking in the propositions 
such as they were evolved by the Young Man. So then, perhaps, it 
would result in good that we give back to him the matter, so then we 
should again give to him alone the whole matter. Then he himself 
should complete all the things which are still lacking. Verily, it is 
now manifest in the midst of us, that he possesses much thinking 
power. So then it would perhaps result in good, should we fully 
deliver up the matter to him. Now we will turn over to him all the 
power in the matter. Now, he himself will complete the task.’’ 

At that time, now, they invited the Young Man, and now they, the 
Elder Ones, said, ‘‘ Now behold this, thence it has come, through cus- 
tomary sanctions, that we have agreed together to invite thee; and 
the reason is, that now we have failed to expand the outline of the 
matter beyond the place where thou didst close thy expressed ideas. 
So then, we now return all that which thou hadst given us. So then, 
we give back to thee the whole matter. Now, we give it up to thee. 
Now, then, thou wilt arrange what shall be done in what thou sayest 
that there must be divers clans in existence. Now, then, we give up 
the executive power. Now, then, thou wilt fully complete the matter 
henceforward.”’ At that time, the Young Man said, “‘It is true, verily, 
that it is necessary that this matter should be completed. Indeed, 
verily, it is a fact that there is something lacking when day after day 
there exists an unadjusted thing, also night after night there exists an 
unadjusted matter, we are separating one from another, continually, 
here upon the earth. And that, then, is the cause that the imperfect 
thing shall be attended to. It is true, then, that in the manner in 
which you have fixed it, it shall come to pass. So then, to-morrow, 
when the sun will be in mid-sky, then, the entire body of people must 
assemble themselves together; at that time I shall attempt to have it 
so come to pass that I shall arrange matters, so that there shall be in 
existence divers clans. So then, it will come to pass that the part 
made up of the persons of the female sex will be the principal one 
in this matter. Verily, there is the place that controls in the birth of 
new human beings here upon the earth. So then, she who is the Eldest 


598 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


One in each several uterine family (ohwachira) shall lead hither her 
entire uterine family (ohwachira). Indeed, it shall be, that we will 
depart hence when the people will be assembled, we will go thither to 
the place where flows along a stream of water, and there, in that place, 
we shall separate the body of people. So then, on the next day 
thereafter, the sun will not yet have risen, when it shall thus come to 
pass that all that still remains incomplete shall be accomplished.” 

At that time, now, they, the Elder Ones, said, ‘That, seemingly 
also, shall come to pass.”? At that time, now, they proclaimed this 
matter. Now, all the inhabitants were notified of what was to come 
to pass. All marveled at the thing which was to come to pass. 

At that time, then, they all began to make their preparations, 
the elder women, and also the children, all were ready when the 
next day came, then all the people, without an exception, who dwelt 
there, assembled themselves. When the sun reached mid-sky, at 
that time, then, the Young Man said, “Now, verily, you have all 
assembled yourselves; now the time for it has arrived, what was 
unanimously decided, that with customary sanctions you charged 
me with the whole matter. So then, I shall now take my stand in 
front. We shall now depart, and you must follow me, and we will 
go as far as the place where the river presents itself.”’ 

At that time, now, they departed. Now, along at the front the 
Young Man went, the large body of people following him along, 
moving along grouped in their uterine families (ohwachira). So 
then, when it became evening, they arrived at the place where the 
river flowed along; the large body of people stood there alongside 
the river. They did not know what thing, it might be, they would 
have to do to cross the river. There was nowhere a floating log 
whereon they might cross the river. Now, at that time, they had 
their eyes fixed on the Young Man there as he descended the bank. 
There he went, just at the water’s edge stood a very tall tree, whereon, 
then, there was looped a vine of the grape. At that time, now, the 
Young Man placed his hands thereon and said, ‘‘ Now, the time has 
arrived, this evening. Thou, verily, De‘haé™“hiyawa’’kho”, has 
chosen to divide this body of people.” At that time, now, he pulled on 
the vine of the grape and threw it to the opposite side of the river 
where it became fixed. At that time, now, he said, ‘Now, we will 
cross the stream. Now, verily, the time has arrived in which we 
shall divide the body of the people. So then, we will camp here. 
So then, when the day will begin to dawn to be daylight for us, all 
must watch. So then, thus it shall come to pass; just before the 
daylight will have fully dawned, she, the most elderly one in each 
uterine family (ohwachira) shall then go to fetch fresh water to be 
used when she will prepare food; so then when she dips up the water 
she must notice carefully what kind of thing she will see, so then, 


HEWITT) MYTH OF THE EARTH-GRASPER 599 
she must by no means forget it. I, then, will come hither early in 
the morning.”’ At that time, now, he said, ‘‘Now, then, you must 
follow me when we shall cross the stream.”’ 

At that time, now, they started; he went thither to the place 
where floated across the stream the vine of the grape, so then, the 
body of people followed him as they started crossing the stream. 
So then, in just one way they kept crossing the stream one by one, 
as fast as possible. Now, then, the sun went down, while there were 
still many who were waiting their turn to cross the river. Suddenly, 
they two went together, when the sun set then the floating vine of the 
grape upon which they were crossing became detached. So then, 
some were still traveling along in crossing the stream, when the 
vine turned off a little and floating downstream to the opposite side 
of the river, became attached there; now all those who were left 
could do nothing, they had not yet crossed the stream. At that time, 
now, they prepared camps for themselves on both sides of the stream; 
they kindled fires. The camps extended quite a distance along either 
shore of the river. Now, the body of people marveled exceedingly 
at what had come to pass. Now at that time they, the Elder Ones, 
assembled when it became dark, and now they said, “‘Now, verily, 
we must watch the Young Man. What, then, it may be, he will 
do when the morrow comes on us. It seems, verily, that a mar- 
velous matter has come to pass in what we have seen. Now, to-day, 
it is true, he divided the body of people; he succeeded now in that 
the people have camps on both sides of the river.”’ 

At that time, now, they severally went to sleep; but they, the 
Eldest Ones, watched and they said, ‘‘By all means, we must see 
what manner of thing he will do.”” Now they watched him. 

So then, when day dawned, then, verily, all severally arose. And 
at once they made themselves ready. Now, she, the Eldest in each 
several uterine family (ohwachira), being ready, watched for the day- 
light to become full. So then, when it became daylight, all hastened 
to fetch water from the flowing stream. So then, the Young Man now 
started, and next, the Eldest Ones followed him. Moreover, it 
came to pass that, as the place where the several camps ended, 
there abode the most Ancient One, and there he began. He entered 
the nearest lodge and then he said, ‘‘I am thankful that the day has 
dawned in peace.” At that time then she, the Eldest, replied, saying, 
“Now, verily, I think it is true. I am thankful’? At that time he 
said, ‘‘Now, moreover, I will ask thee what kind of thing hast thou 
seen since thou arose? What kind of thing, also, didst thou see that 
was marvelous?’ At that time, she said, ‘‘That, verily, has come to 
pass since I arose. I went to dip water at the river where the water 
flows along. Moreover, when I dipped the water then I saw there 
just near by a deer standing. At that time I thence departed. I 


600 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


returned home and then I prepared food, which my children will eat 
and also my grandchildren.” 

At that time he said, ‘‘That, verily, which thou didst see is a game 
animal. He who completed our nature has finished its body, and, 
moreover, that is your kind of clan. And people will continue to 
call thee by the name, Deer clan. Wherein thou didst dip the water 
out of the flowing stream, verily, the water flows in a certain 
direction; thus, moreover, will it come to pass soon when the sun 
departs and arises that it will go in a certain direction; thus, too, will 
it come to pass in your ohwachira that they will esteem it so much 
that they will continue to say, the Deer is our kind of clan.”’ At that 
time, he went elsewhere. 

He arrived at the place where another Ancient, a woman, abode. 
Now again he said, “‘I am thankful that the day has come upon us 
in peace,” Then she said, “Verily, | am truly thankful, indeed.”’ 
At that time he said, ‘‘What manner of thing hast thou done since 
thou arose? What kind of thing, also, didst thou see that was mar- 
velous?””? Then she said, “I went to dip water from the flowing 
stream; and, moreover, when I dipped up the water I was surprised 
that there near by me stood a bear. That, moreover, I then departed 
thence, and I returned and then prepared food that we, my children 
and also my grandchildren, should eat.’’ At that time he said, “It 
is true, verily, that it came to pass that indeed thou didst see a game 
animal. And that, too, was one whose body He who finished our 
natures formed. Moreover, then, your kind of clan is the Bear; and 
that will be what people will be in the habit of calling thy clan and thy 
ohwachira in the future. And thy grandchildren will continue to say, 
the Bear is our kind of clan. And, moreover, you will be brothers 
and sisters to that ohwachira I just passed by whose kind of clan is 
the Deer.” 

Now at that time he went elsewhere. He arrived at the place 
where another Ancient, a woman, abode. And now again he said, 
am thankful that the day has come upon us in peace.”’ At that time 
she replied, saying, “Verily, I am truly thankful, indeed.” At that 
time he said, ‘‘What manner of thing hast thou done since thou arose? 
What kind of marvelous thing also didst thou see?”? Then she said, 
“T went to dip water from the flowing stream. Moreover, when I 
dipped up the water I was surprised that along the sand hard by ran 
a Sandpiper.”’ At that time he said, ‘‘That, verily, which thou didst 
see is a small game animal, and that thy kind of clan is the Sandpiper. 
And, moreover, so thou personally wilt continue to be called, and 
the posterity of thy ohwachira, and thy grandchildren too, and you 
and they will continue to say, ‘the Sandpiper is our kind of clan.’ 
And, moreover, you will be brothers and sisters to the ohwachira I 
have just passed, whose kinds of clans respectively are the Deer and 
the Bear.” 


HEWITT] MYTH OF THE EARTH-GRASPER 601 


At that tyme he went elsewhere. He now arrived at the place 
where another Ancient, a woman, abode, and he said, “I am thankful 
that the day has come upon us in peace.”’ At that time she replied, 
“Verily, I am thankful, indeed.’”’ Then he said, “What manner of 
thing hast thou done since thou arose? What kind of marvelous 
thing didst thou also see?’”’ She said, ‘I went to dip water from the 
flowing stream, and when I dipped up the water I saw an eel going 
along in the depths of the water.’’ Then he said, ‘‘Then thou art 
of the Eel kind of clan. And that is what thy children and also thy 
grandchildren shall continue to say, ‘We are of the Hel kind of clan.’ 
And, moreover, you will be brothers and sisters to the ohwachira 
which I have just passed, the first being the Deer kind of clan, the 
second ohwachira the Bear clan, and the third the Sandpiper kind of 
clan. Moreover, that is the size of your Sisterhood or Brotherhood 
of clans; you consist of these four. But there is still left one thing, 
moreover, that matters not, for by and by it will be completed, and 
there on the other side of the river. Indeed, now the time has 
arrived which we still have, in which the whole matter will be com- 
pleted before the sun rises. Moreover, it is now time that I should 
recross the stream, because, indeed, on the other side of the river 
there are kindled fires and there are ohwachira. That matter is still 
necessary for me to arrange, into what units their fires shall severally 
be grouped.” 

At that time he departed, and they, the Ancient Ones, followed 
him. They arrived at the shore of the river, and he again pulled up 
the grapevine. And he again cast it and it went across the river. 
At that time he went thither across and they followed him; all crossed 
the river and he arrived at the place where the other people had their 
camps. Then he said, ‘‘I am glad that the dawn has come upon us 
in peace.’’ And she, the Most Ancient One, said, ‘‘Verily, I am, it 
seems that I am truly thankful.’ At that time he said, ‘“‘ What man- 
ner of thing hast thou done since thou arose? And what kind of 
wonderful thing hast thou seen?’”’ Then she said, ‘“‘I went to dip 
water from the flowing stream. And, moreover, when I dipped up 
the water I turned around and there I saw a wolf running along 
there.” He replied, “Verily, thou personally art, and thy offspring 
are of the Wolf kind of clan. That, moreover, will be what thou 
wilt be called by thy children in the future, as thy ohwachira con- 
tinues to exist, and they and thy grandchildren also will continue to 
say, ‘We are of the Wolf kind of clan.’ ” 

Now at that time he went elsewhere. Now he arrived at the place 
where another Ancient One, » woman, abode, and he said, “I am 
thankful that the day has come upon us in peace.”” Now she replied, 
“Indeed, it is truly so; I am thankful.’’ He now said, ‘‘ What man- 
ner of thing hast thou done since thou arose? What marvelous 

19078°—28——38 


602 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


thing also hast thou seen?’ She said, “‘That, verily, Iswent to dip 
water from the flowing stream. When I dipped up the water I saw 
a beaver going along near by.”’ At that time he said, ‘‘Thou, verily, 
art of the Beaver kind of clan. And thus, moreover, thou shalt be 
called in the future, in thy ohwachira as it continues to exist and also 
thy grandchildren will continue to say, ‘We are of the Beaver kind 
of clan.’ ” 

Now at that time he went elsewhere to another ohwachira. Hay- 
ing arrived there he said to the Ancient One of the ohwachira, ‘‘ What 
manner of thing hast thou done since thou arose? What marvelous 
thing hast thou seen?’ She replied, “Verily, I went to dip water 
from the flowing stream. Moreover, when I dipped up the water I 
was surprised to see the great turtle going along there.’”’ He now 
said, “Thou, personally, art of the Great Turtle kind of clan. Thus, 
verily, thou shalt be called in the future, in thy ohwachira as it con- 
tinues to exist, and thy grandchildren also will continue to say, ‘We 
are of the Great Turtle kind of clan.’ And, moreover, you are Sister 
clans in your series.’’ 

Then he went elsewhere. He arrived where another ohwachira 
was and he said to the Ancient, the eldest woman of it, “‘IT am thank- 
ful that the day has come upon us in peace.’’ Now the Most Ancient 
One said, ‘Indeed, verily, it is so, and I am thankful for it.” He 
replied, “‘ What manner of thing hast thou done since thou hast arisen, 
and what wonderful thing hast thou seen?” She said, ‘‘That, verily, 
I have been out to dip water from the flowing stream. Moreover, 
when I dipped up the water from the stream I was surprised that 
there he, the small bear, walked along in the mud, and the people are 
in the habit of calling him cub bear.’”’? At that time he said, ‘ Now 
it has gone amiss. And that, verily, is the reason that it is thus come 
to pass, that now the sun has arisen and the matter is still unfinished. 
That, verily, has come to pass that now there are two Ancient Ones 
who have seen a bear. And that on the other side of the river there 
is an ohwachira, moreover, who is of the Bear kind of clan. Now 
here on this side of the river there is a Cub Bear kind of clan, 
and the only odds is that this is small in size; thus, moreover, it shall 
continue to be for a while, then afterwards it may be reconsidered. 
I believe it right that you two make only one group, whichever 
clan will cross over the fire to the opposite Sisterhood. Moreover, 
thou art of the Small Bear kind of clan; and that thou shalt continue 
to be called in the future, as thy ohwachira continues to exist; and 
also thy grandchildren will continue to say, ‘We are of the Cub Bear 
kind of clan.’ ” 

At that time he said, “‘Now this is what I have been able to do. 
Moreover, you and the ohwachira I have passed are Brothers and 
Sisters. Verily, the first ohwachira is composed of those of the Wolf 


HEWITT] MYTH OF THE EARTH-GRASPER 603 


kind of clan. And the second ohwachira is made up of the Beaver kind 
of clan. And the ohwachira that is on this side (of them) are those 
of the Turtle kind of clan. Now you three together and thou, have 
your fires next to each other, and this one is of the Small Bear, 
the Cub Bear kind of clan. And that, moreover, is the number of 
clans on your side of the fire, who are Brothers and Sisters in series, 
and that, then, is the size of your Sisterhood. And you who are on 
this side of the river, and they who are on the other side, will have 
the Council Fire between you, because you two have had the river 
between you; moreover, you two will greet one another by the kin- 
ship term, ‘We are Cousins.’ And it matters not from which side 
of the Council Fire one may speak, one shall verily say, ‘Our Cousins. ’ 
Moreover, that custom shall continue to be thus, that you two shall 
have only an equal right to it, and you shall be equally responsible 
for its observances, and that verily shall be the course of procedure 
in the future.”’ 

Now at that time he said, “Verily, you Ancient Ones are now 
charged with this matter. Now cause the entire body of the peoples 
to assemble. And now that course of procedure will take place, 
that you two who now have the river between you, you Two Cousins, 
shall have the Council Fire between you. TI still have a matter of a 
few words to impart to you. And it is needful that you both who 
have the Council Fire between you should together hear it.” 

Now at that time they, the Ancient Ones, selected a place where 
the entire body of the peoples should assemble. Now they who were 
on the other side of the river started thence, and every one crossed 
th« river, also all the children. Now all the people assembled them- 
selves at the chosen place, and at once the Ancient Ones followed the 
course of procedure of grouping the people in accordance with the 
relationship of the clans, placing those of a common Sisterhood on one 
side of the designated Council Fire. All the Ancient Ones and also 
the children were thus grouped. At that time the Ancient Ones 
said, ‘‘ Now we have completed all our preparations. Now, moreover, 
the matter remains with you in that you have said, ‘I have still a 
matter.’ Now, moreover, thou shouldst tell what kind of thing still 
remains to you.”’ 

At that time the Young Man stood up and said, “Moreover, the 
first thing for you to do will be for you to consider what shall be done 
in that there has been named two Bear kinds of clans, one on the 
other side of the Council Fire and one also on this side of the Council 
Fire. And, moreover, you shall declare the decision, verily, as to 
which of the two clans must cross over the Council Fire.” 

At that time they considered the matter in council, and finally 
they said, ‘‘Verily, it is in this matter that a Bear ohwachira exists. 
Customarily the Ancient One (the Mother) continually travels 


604 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


about from place to place, and that, moreover, the babies (cubs) 
in so far as they are concerned continually remain at home. And, 
moreover, it should result in good that she, the Ancient One, shall 
recross the Council Fire. And, moreover, that on one certain side 
of the Council Fire there shall the ohwachira of the Bear kind of 
clans abide.’’ At that side then he said, “‘ You did rightly in what 
you have done. Now, moreover, in the next place do you cause 
that one to recross the Council Fire.’’ At that time they caused 
that ohwachira of the Bear kind of clan to recross the Council Fire. 
Now at that time they, the Ancient Ones, said, ‘‘Now, we have 
completed the matter. What thing, moreover, shall come to pass 
with regard to a single ohwachira on the other side of the river, 
whom you failed to visit?’’ Now at that time the Young Man 
said, “‘Go to, then; let her, the Ancient One, come hither.”” Now 
at that time she came there and she took her stand beside him. 
Now he said, ‘Is it thou who standest here whose person I forgot, 
and I did not visit the place where thy ohwachira is?” Now she 
said, ‘Verily, it is I. We, too, humbly were expecting thee to 
arrive there, and we became anxious in our minds.”’ Now he said, 
“What manner of thing didst thou do when thou didst arise when it 
became day?”’ Now she said, ‘That, verily, when it became light 
I went to dip water from the flowing stream. When I dipped up the 
water then I returned thence. And when I was coming along near 
by the place where we have our fire kindled, then there, sitting on the 
top of a piece of timber whereon was fixed a case, there I saw a sharp- 
shinned hawk.”’ Now he said, “‘Then, verily, thou art of the Sharp- 
shinned Hawk kind of clan; moreover, that will be what people will 
call thee and thy clan in the future, as thy ohwachira continues to 
exist, and also thy grandchildren will continue to say, ‘We are of the 
Sharp-shinned Hawk kind of clan.’ Now, then, the matter is com- 
pleted. Moreover, it is now necessary that you all together give 
attention to all things. Do you not forget what things you will 
hear that I will speak. Indeed, you, Ancient Ones, are equally 
charged with this matter; also it is needful that your children must 
learn about the entire matter. Moreover, I will begin with you who 
have come from the other side of the river. 

“Tn the first place, then, you who are of the Deer kind of clan, do 
you never forget that clanship shall follow the ohwachira, and that 
the women in their persons shall be rulers thereof. And the reason 
that it shall thus come to pass is, indeed, that there in that place, in 
the persons of the women, shall continue to be born (shall form 
themselves continually) the human beings who are going to pause 
a while here upon earth, And, moreover, you must give names to 
all, and that all members of your ohwachira shall continue to have 
names. 


Hewitt] MYTH OF THE EARTH-GRASPER 605 


““Now you of the Sandpiper kind of clan. Thus, too, shall you 
do everything therein; the women, through their persons, shall 
control, shall be the chief rulers therein; and in the next place all 
must have names. 

“Now you who are of the Eel kind of clan. Thus, too, you shall 
do; make the women in their persons to be the chief persons in your 
clan. And in the next place you must give all persons names, so 
that all may continue to acquire names. 

“Now you who are of the Sharp-shinned Hawk kind of clan. Thus, 
too, shall you do, making the women through their persons the 
ruling persons (in the clan). In the next place you shall give names 
to all, so that all may continue to have names. 

““And then, moreover, you four clans shall be Sisters one to another; 
that, moreover, is the size of your Sisterhood on your side of the 
Council Fire. 

“So now you who passed on this side of the river. You, more- 
over, in the first place who are of the Wolf kind of clan. You, too, 
moreover, shall make thus the women in their persons to be the 
rulers (in your ohwachira); and, moreover, you shall give names to 
all, so that all may continue to acquire names. 

‘““Now you who are of the Beaver kind of clan. Thus, too, you 
shall do; you shall make the women in their persons the chief persons 
in your clan. In the next place you must give names to all, so that 
all may continue to acquire names. 

“Now you who are of the Great Turtle kind of clan. Thus, too, 
you must do; you must make the women in their persons to be the 
chief persons in your clan; also you shall give names to all, so that 
all may continue to acquire names. 

“Now you who are of the Bear kind of clan; thus, too, you shall 
do; you must make the women in their persons to be the chief per- 
sons in your clan; and you shall give names to all, so that all may 
continue to acquire names. 

« “Moreover, you yourselves, five clans in number, are a Sister- 
hood on your side of the Council Fire. And, moreover, now you will 
know how many clans there are on each side of the Council Fire. 
Moreover, you shall greet one another by the kinship term, Our 
Cousins. Moreover, you shall continue to say, ‘Our Cousins.’ 
Moreover, this custom shall begin here and will go forward in the 
direction in which your ohwachira continue to exist. And all the 
matters with which you are charged shall follow the course in accord- 
ance with your having the Council Fire between you two. 

“In the first place is what De‘haé“hyaw&’’kho™” has done in 
establishing the Four Ceremonies; and next to this the interpolated 
ceremonies; the next pertain to the ending of our days here on this 
earth. Moreover, now this is all that I am able to do. Moreover, the 


606 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


matter which we, you and J, have arranged is so durable that it will 
last as long as our ohwachira shall continue to exist; and in the next 
place, so long will it last as the earth shall endure; next it will last 
so long as the grasses grow; and also so Jong as the shrubs and also 
the trees shall continue to grow, and also so long as the ohwachira of 
the animals endure; and also so long as the streams of water shall 
continue to move their waters, also so long as the springs of water 
flow, alsoso long as the diurnal Orb of Light (the Sun) takes his jour- 
neys, and also the nocturnal Orb of Light continues to follow its 
course; also so long as the Stars shall be fixed on the sky, also so long 
as the Thunderers will be in the habit of coming from the west; and 
also so long as the Winds will move the air about upon the earth. 

‘““Now, then, I myself do place the whole matter before your two 
bodies, you Cousins. That, then, is what I have been able to do. 
Now, I have finished arranging your affairs.” 

Now at that time they, the Ancient Ones, considered all the mat- 
ters which the Young Man had done. Even the several manners in 
which he did these marvelous things from the time that he began 
doing them, from the time when he proposed these ideas as to what 
should be done; also the manner in which he did classify the several 
matters, and finally the manner in which he combined all in an organic 
whole, when he said, ‘“‘Now I have completed all things.’”’ Then, 
they, the Ancient Ones, said, “Verily, we shall not, presumably, see 
still another person who will be able to do the things which he has 
done for us. Thereby shall our flesh continue to live, also our 
minds. And thereby also shall the several minds of our several 
ohwachira be governed in action in the future, as long as our ohwa- 
chira continue to exist. And then he has now delivered back to us 
the plenary power which we had given him. Now, verily, we Cousins, 
who have between us the Council Fire, hear it equally. Now, 
verily, he has addressed us, saying, ‘Now, the entire matter I lay 
within the body of your people. Now, I have finished it. That is 
as much as I have been able to do.’ Thus, verily, we believe, is what 
he did. Now, then, our Cousins, you shall learn what bas taken 
place in the minds of us, on our part, who constitute our Sisterhood, 
and with one voice we say, ‘That we do thank the Young Man for 
the most important work that he has done for us.’”’ 

Now at that time they who were on the other side of the Council 
Tire considered the matter and confirmed the proposition, and then 
they replied, saying, “‘We on our side, with the united voice of our 
entire Sisterhood of clans, think with combined interests, that it is 
truly a good act that we should thank him. Then, moreover, in the 
next place, we must at once complete this matter. And perhaps it 
would be good that what we will continue to say when we speak of this 
Young Man should be recognizable. And so we who are of the 


HEWITT] MYTH OF THE EARTH-GRASPER 607 


Wolf clan, and also our Sister clans in series, say that in the first place 
we will call him by the name of Ho’nigo™“heowa’né™. And the reason 
that we will continue to say this is that, verily, no one else was able to 
do those things which he has done for us. And that our grandchildren 
will keep them in reverence. And, moreover, we shall confirm the 
matter by the Ceremony of Adonwa (Chanting); and the next thing to 
do is that we shall shout thrice and we will greet him repeatedly with 
thanksgivings for completing the work that will enable us to think 
and to live in peace for the future, the end of which we do not presum- 
ably know. ” 

Now at that time all confirmed these propositions, and then they 
caused the Young Man to stand in the midst of the assembly. Now at 
that time the Eldest Man of the Wolf kind of clan stood up and said, 
“This Young Man standing here has completed the entire system of 
rules which will govern the assembly of people present here. And, 
moreover, should the mind of anyone, no matter who it may be, that 
will resolve to speak of him, that person shall customarily call him 
Ho’nigo™heowa’né™, His-Mind-is-Great. Moreover, it is not a cer- 
tain thing that he shall continue traveling about for a long time on the 
earth; and it may be that it will thus come to pass that some kind of 
subject will indicate (require) him, it may be necessarily, perhaps, 
then one, verily, shall say at once, ‘Now let His-Mind-is-Great learn 
about this thing here.’ Thus one shall do. Now, then, all keep in 
remembrance His-Mind-is-Great, I said.’ 

Now at that time he, the Wolf, said, ‘‘Now, then, I confirm what 
matters His-Mind-is-Great has done for us. Now, then, I will chant.”’ 
Now at that time he sang, and now the entire body of people uttered 
the vocal accompaniment, “hiu, hiu.” And when he had finished 
the song the most aged man of the Deer kind of clan again arose and 
said, ‘‘ Now, since in his place my Cousin has confirmed the matter, 
now then I, too, will confirm the proposition. And then I will greet with 
repeated thanksgivings His-Mind-is-Great (Ho’nigo™“heowa’né™) for 
what he has done for us. And also I will greet him with repeated 
thanksgivings whose power is great and who completed our natures, 
Shongwadeyennuk’da. And presumably it is he, verily, who gave the 
mind and also the power. And now we, all of us, have obtained 
peace and health. Now then I will confirm the proposition, and I 
will chant the Adonwa.” Now at that time he sang, and the entire 
body of people uttered the vocal accompaniment “hiu, hiu,” and 
also the women rhythmically clapped theirhands. He finished the song 
and then he said, ‘‘Now, then, let all stand up, and that act means 
that all confirm the matter; and also let all hold up the hands, and the 
reason for this is that we shall thus do because there is the chief 
place, the sky is where he who completed our natures, Shongwade- 
yennuk’da, abides. And, moreover, when you and I stand up then 
will we all shout thrice.” 


608 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


Now at that time the entire assembly of people, the Ancient Ones, 
and also the children all stood up, and all also held their arms upward. 
Now at that time the entire assembly of people, too, shouted; thrice 
did they repeat it. Then they sat down again, and now he said, 
“Now the whole matter is finished.” 

Now at that time they again dispersed, and they again recrossed the 
river. At that time Ho’nigo™heowa’né™, i. e., His-Mind-is-Great, 
said, “‘Thus it shall continue to be in the future, that there shall 
always be tribes of people on either side of the river.”’ 


NOTES TO IROQUOIAN COSMOLOGY 


Nortr 1.—Chief John Arthur Gibson believed firmly in the great Creative Beings of the myths of Iroquoian 
Cosmology. Of these, one was the Creator of human life and the life of all good beings and animals, who is 
sometimes called the Master of Life or the Maker of Life. 

NOTE 2.—Since this was written the Canadian Government abrogated the old League Government by 
chiefs on the Grand River Grant, Ontario, Canada, in the autumn of 1924, substituting therefor an elective 
council, each member of which is elected by the suffrages of the adult male residents of the district in which 
the candidate may live. 

Note 3.—Orenda. The Iroquois name of the fictive force, principle, or magic power which was assumed 
by the inchoate reasoning of primitive man to be inherent in every body and being of nature and in every 
personified attribute, property, or activity, belonging to each of these and conceived to be the active cause 
or force, or dynamic energy, involved in every operation or phenomenon of nature, in any manner affecting 
or controlling the welfare of man. This hypothetie principle was conceived to be immaterial, occult, 
impersonal, mysterious in mode of action, limited in function and efficiency, and not at all omnipotent, 
local and not omnipresent, and ever embodied or immanent in some object, although it was believed that 
it could be transferred, attracted, acquired, increased, suppressed, or enthralled by the orenda of occult 
ritualistic formulas endowed with more potency. This postulation of a purely fictitious force or dynamic 
energy must needs have been made by primitive man to explain the activities of life and nature, the latter 
being conceived to be composed of living beings, for the concept of force or energy as an attribute or property 
of matter had not yet been formed, hence the modern doctrine of the conservation of energy was unknown 
to primitive thought. As all the bodies of the environment of primitive man were regarded by him as 
endowed with life, mind, and volition, he inferred that his relations with these environing objects were 
directly dependent on the caprice of these beings. So to obtain his needs man must gain the good will of 
each one of a thousand controlling minds by prayer, sacrifice, some acceptable offering, or propitiatory act, 
in order to influence the exercise in his behalf of the orenda or magic power which he believed was controlled 
by the particular being invoked. Thus it came that the possession of orenda or magic power is the dis- 
tinctive characteristic of all the gods, and these gods in earlier time were all the bodies and beings of nature 
in any manner affecting the weal or woe of man. So primitive man interpreted the activities of nature 
to be due to the struggle of one orenda against another, put forth by the beings or bodies of his environment, 
the former possessing orenda and the latter life, mind, and orenda only by virtue of his own imputation of 
these things to lifeless objects. In the stress of life, coming into contact or more or less close relation with 
certain bodies of his environment, more frequently and in a more decided manner than with the other 
environing bodies, and learning to feel from these relations that these bodies through ‘the exercise of their 
orenda controlled the conditions of his welfare and in like manner shaped his ill fare,”” man gradually came 
to regard these bodies as the masters, the arbiters, the gods, of the conditions of his environment, whose aid, 
good will, and even existence were absolutely necessary to his well-being and to the preservation of his life. 
In the cosmogonic legends, the sum of the operations of this hypothetic magie power constitutes the story 
of the phenomena of nature and the biography of the gods, in all the planes of human culture. From the 
least to the greatest, there are incomparable differences in strength, function, and scope of action among the 
orendas, or magic powers, exercised by any group of such fictitious beings. Therefore it is not remarkable 
to find in many legends that for specifie purposes man may sometimes possess weapons whose orenda is 
superior to that possessed by some of the primal beings of his cosmology. It is likewise found that the 
number of purposes for which a given orenda may be efficient varies widely. 

Consult Powell, introd. to Cushing’s Zuni Folk Tales, 1901; Hewitt in Am. Anthrop., Iv, 33-46, 1902. 

Note 4.—See Note 3. 

Nore 5.—Otkon. The common Iroquois descriptive epithet and name applied to any object or being 
which performs its functions and exercises its assumed magic power or orenda (q. Vv.) in such manner as to 
be not only inimical to human welfare, but hostile to and destructive of human life; it is the name in com- 
mon use for all ferocious and monstrous beings, animals, and persons, especially such as are not normal in 
size, power, and cunning, or such things in which there is marked incongruity between these properties of 
beings. The term is often applied to fétishes and to similar things. As a qualifier it is equivalent to the 
English mysterious, monstrous, devilish, or rather demoniac; but as a noun, or name, to monster, demon, 


Hewitt] MYTH OF THE EARTH-GRASPER 609 


devil, goblin, wicch, wizard. The term has found a peculiar use in a translation of the Gospels by one Joseph 
Onasakenrat into the Iroquois tongue (Montreal, 1880), where it is employed to translate Spirit and Holy 
Spirit; this is done also in a Mohawk Catechism by the Abbé F. Piquet (Paris, 1926). In both it is made 
the equivalent of the English “spirit,” and in both works Holy Spirit or Holy Ghost is rendered Rotkon, 
“he, a human being, is an otkon,” i. e., “‘a demon, or spirit,” modified either by Roiatatokenti, ‘“‘his body is 
holy,” or by Ronikonratokenti, ‘his mind is holy.’’ The initial o- in otkon is a pronominal affix, denotive 
of number, person, and gender, and meaning here the singular number, third person, and zoic gender. 
When the term is to be used with reference to persons or anthropic beings, the affix changes to ro-, ago-, 
hovina-, or konna-, signifying, respectively, ‘‘he,” ‘‘one,” ‘‘they (masculine),’’ and additionally to every 
one of these last definitions, the anthropic gender. So that Rotkon denotes ‘“‘he, a human being, is an 
otkon,” i.e., a demon or spirit. In grammatic form the term otkon is an adjective or attributive; its correct 
nominal form requires the suffix -tcera’, -tsera’, or -tcha’, according to dialect, denoting state of being; whence 
otkontcera’, etc., usually written otkonsera’, is formed; by Missionary influence, the latter modified by the 
attributive —ksé7 ‘‘ bad,” ‘‘evil,”’ ‘“‘ wicked,” ‘‘ugly,”’ is the common name for the Devil of Christian 
belief. The following are some of the forms of this term found in the Jesuit Relations (Thwaites ed.); ocki, 
okhi, oki, onkaqui (pl.), oqui, oski, otkis; and in Lafitau’s Mceurs des Sauvages Ameriquains, 1724, okki and 
otkon occur. Preceded by an expression denoting ‘‘ verily” the term otkon is used as an expletive, or, per- 
haps, mild curse. 

Nore 6.—I. e., He who has a Standing Tree, so named from the fact that the Great Tree whose flowers 
supplied the light of that world stood in his dooryard. 

Norte 7.—Literally, He who causes the Earth to quake, or briefly, He the Earthquake. 

Note 8.—He accuses the daughter of leading a wayward life in the absence of her mother. 

Nore 9.—This was one of his disguises. 

Norte 10.—This consisted in an attempt by those challenged to divine the dream of the challenger with 
its interpretation. It was understood that failure to achieve this task brought severe penalties, even 
the death of the challenged. 

Norte 11.—This referred to the Meteor Man Being, sometimes called the Fire Dragon. 

Norte 12.—This refers to the Bittern Man Being, one of the creative First People. 

Nore 13.—These were the Man Beings of the upper world who were cast out ahead of this Woman Man 
Being. Man Being must be taken to mean one of the First People who were mythic or poetic human 
beings. 

Norte 14.—Literally, He who keeps looking at the sky, referring to a characteristic pose of the Bittern. 

Note 15.—This was the Turtle Man Being. 

Nove 16.—By “immune” is meant the power inherent in the person to resist and disregard all attacks 
by sorcery or by other occult means. 

Norte 17.—This is a peculiar deprecative form of the pronoun. 

Nortr¥ 18.—This flint-pointed arrow typifies the piercing power and effect of the extreme cold of winter. 

Norte 19.—Consult the article Tawiskaron in the Handbook of American Indians, Bull. 30, Bur. Amer. 
Ethn., for a lexical demonstration of this statement. 

Note 20.—The use of the word ‘“‘apple’’ does not necessarily detract from the value of the stery, for 
the account was dealing with the best known fruits and berries; fine, large fruit would render the native 
term as well. 

NOTE 21.—See Note 20. 

Nove 22.—This, of course, refers to the hibernation of the animals, etc., in the time of winter, which 
naturally hibernate to avoid coming under the sway of the Winter God. 

Norte 23.—This use of the term “‘bodies”’ is an idiomatic expression. 

Nore 24.—I. e., He who holds the Earth dually (by the two hands). 

Nore 25.—This is merely a figure of irony. 

Norte 26.—This is done in order to show his grandmother the proper method of dressing each different 
kind of game animal. 

Note 27.—This refers to the apparent standstill of the Sun at high noon. This is sometimes called his 
resting place. 

Nore 28.—This denotes the sky world whence came all things on this earth through change and meta- 
morphosis. The race of the First People—the Ancients of Days—were transformed into the objects anc 
phenomena of this earth. 

Note 29.—The name for the First People in Iroquoian speech is their only word signifying human being. 
So that in ordinary usage it has two very different meanings: One designating an ordinary human being, 
and the other one of the poetic beings of primal time—one of the First People. 

Norte 30.—This name literally means He who causes the Earth to quake. He was therefore a personi- 
fication of the Earthquake. 

Norte 31.—This “ bridge”’ or float was the production of O‘ha‘ii’. But hesought to blame it on the Dark- 
ness of Night. The power to freeze over the surface of water was one of the Winter God’s weapons. Hence 
the great anxiety shown by O‘ha’d’ when the Sun caused the air to be hot, as appears in the fourth para- 
graph following this one. Portions of this ‘‘bridge”’ or float appear in literature as ‘“‘stone’’ canoes, and 
also as flint canoes. 3 

NOTE 32.—This great poetic bet or gamble is faithfully commemorated in the great Havrest Festival as 
well as in the New Year Ceremony of the various Iroquoian tribes. It is a memorial celebrating the 
victory of the Life God in his great struggle to keep control of the food supply of the earth. 


610 IROQUOIAN COSMOLOGY (ETH. ANN. 43 


Norte 33.—This application of the term ‘‘infantile’’ or ‘‘young’’ to the Earth is merely to show imma- 
turity in methods of functioning. 

Norte 34.—A common name for a white person signifies literally ‘‘ax-maker,’’ but of course without im- 
plying that the person is actually an ‘‘ax-maker.’’ The name was first applied to a French person, for the 
French were the first to introduce hatchets among the Iroquoian tribes. Hence, any one who resembles a 
French person in race and color. 

Norte 35.—This is a vivid and most striking picture of the mental struggle between the two mighty con- 
testants: the Master of Life on the one hand and the Inert Earth on the other. 

NOTE 36.—See Note 33. 

Norte 37.—The red willow is still a shrub of great use among the Iroquoian tribes for medical purposes. 

Norte 38.—This was his mother’s head which his brother, O‘ha’i’, had cut off, and which he and his 
grandmother sought to purloin for their own uses. 

Norte 39.—This Man Being was the Master of the Winds (or the Moving Air), and so he could say that 
he had done creative work on the earth as evidenced in the power of the wind to disturb the surface of the 
earth by hurricanes, whirlwinds, etc. 

Norte 40.—See Note 3. 

Note 41.—This refers to the making and the use of likenesses of this Man Being and his kind by the 
native medical fraternity in their practices. These likenesses are commonly called masks by writers, al- 
though it is plain that masking (concealment) is not in any sense the purpose of these things. 

Nore 42.—These likenesses are usually only of the head and face, although the entire body should be rep- 
resented, for these beings are all hunchbacks. See Note 41. 

Note 43.—See Note 33. 

Norte 44.—It may be conjectured that this idea of the head being fastened to a tree top was suggested by 
the fact that in the southing of the Sun in winter it is made to appear much among the treetops in the 
morning and evening. 

Norte 45.—I. e., Attached Flower or Flower in Bloom. 

Norte 46.—That is, the dawn of a new life in her conception. 

Note 47.—He referred to the Moon into which he had transformed his mother. 

Norte 48.—Referring to the seeming connection between certain functions of the woman’s body and the 
phases of the moon. 

Norte 49.—A uterine family or ohwachira is composed of the descendants of a woman, including the 
offspring of her daughters but not of her sons. 

Norte 50.—O‘ha‘ti’ of Flint wishes the Beings he has created to destroy those created by the Master of 
Life. 

Note 51.—I. e., De*hado"hwéndjyén’do='s= he causes the earth to quake. 

Norte 52.—This is seemingly a reference to the sounds and distrubances accompanying the breaking up 
of winter. 

Norte 53.—I. e., De‘hao»‘hwéndjyawa’k’ho»’ =he holds the earth dually (by his two hands). 

Note 4.—I. e., T‘héndé*hawit ha’ = He who brings the day with him. 

Note 55.—I. e., O‘hnio’da’. 

NoTE 56.—See Note 54. 

Note 57.—This statement rests on the belief that certain interior parts of the earth are used as a habitat 
by many nondescript and harmful beings which are kept there through fear of the Thunderers who are 
charged with the protection of mankind from these vicious creatures by killing them when they emerge 
from their lairs. 

Nove 58.—I. e., the fresh flesh of game animals must be provided as a form of sacrifice. 

Norte 59.—This is a figurative expression referring to the fact that his father, the Great Turtle, was of 
this earth, i. e., of the second order of things. So that earthly men are therefore his father’s clansmen. 

Norte 60.—Modern usage is satisfied with only one dog. Ancient custom required two, one male and 
one female. 

Note 61.—In this ritual the Master of Life or Life God chants his Death Song, bemoaning the imminent 
death of all living things (at the beginning of winter) as expressions of his own life. 

Nore 62.—I. e., the fast of the catamenial period and the use of special utensils and means of caring for 
the patient. 

Nore 63.—This expresses the belief that there exists a mystic community of function between child- 
bearing women and fruit-bearing trees and plants. 

Note 64.—The general Iroquoian word rendered into English by the word ‘‘medicine” is the term 
“onno=’kwi’t.’’ An analysis of the word shows the native theory as to the source of one class of mental 
and physical ailments. Diseases are roughly grouped in three broad catagories: (1) those which are due 
to natural causes and which therefore may be cured by simple natural means; (2) those which are psychic, 
having their inception in the vengefulness of the guardian spirit of the patient, when it is chagrined and 
provoked to rebel against the patient when he fails to supply the soul with the object or objects the guardian 
spirit has revealed to him by dream or vision as needed for the welfare of his mind and hody; these ailments 
may be cured by simply supplying the things suggested by the guardian spirit; and (3) those which are 
artificial or caused by the occult arts of sorcery or witchcraft working through spells and charms, and 
which must be cured by the removal from the mind and body of these causes of disease through other and 
more powerful sorcerers. In archaic use the name for medicine is also the name of the mind or soul. It 


HEWITT] MYTH OF THE EARTH-GRASPER 611 


is derived from a verb-stem meaning to beg, to crave; as a noun it is the agent of the begging, craving, as 
well as the object of the begging, craving. The agent of the begging, etc., is the soul, and the cause of the 
craving, ete., is the thing desired by the guardian spirit for the welfare of the body and mind. 

Norte 65.—I. e., The Great Harvest Festival. 

Norte 66.—Because the current of life flows westward, so to receive life she must face this current of life. 
This is a fine touch of mystic symbolism. 

Note 67.—This suggestion deals with communal agriculture and gardening. 

Note 68.—See Note 32. 

Nore 69.—That is, a loss by the death of a person. 


ONONDAGA TEXT AND INTERLINEAR TRANSLATION 


Ne’t‘ho‘ nofiwe’ néfigé™ha’ hodigwé™ha’ tea’ ni‘hadi‘hwadjia’ 


There place (where) this, these they are a group wherein so their ohwachira (is) 
(as) arge 
niie’ ne’t‘ho‘ niio‘t ne’ diiotgont ni‘hefnadi‘ha‘ dé’se’ hiid‘ songa’ 
that thus soitis that continually, so they (are) in small and not anyone 
always, number 
de’hodiié™” ne’ a‘ho’s‘hasdé™s‘haiénidak, diotgont di’ ne’t‘ho‘ 
they have that he should possess occult potency, always, con- moreover thus 
tinually 
niio‘t ne’ aiénd’ wa’honnidé™t‘he’. Na gai‘honnia‘ha’ oné™ 
so it is that it wouldseem they are stricken with That it causes the matter now 
poverty. 
wivhei’ 6 gade’niéndé™ ne’t‘ho’ négied’? tea’ uofdo"k gé"s 
he resolved I will attempt thus so I will doit wherein one says OR ate 
arily 
dién‘ha’ewad’ deienoido” go’s‘hasdé™s‘haié” dé™se’ hid‘ sté™ 
if (so it be) one (is) down-warded one possesses occult potency and not anything 
de’agonowé"k; agwis g@"s  godia’datgo™. 
one ever fails to do; indeed, customarily one’s body (is) otkon. 
Ne’ hao™hwa’i‘ De‘haé™hiondie‘so™k (T‘haé™hiondie‘so™k), 
That (it is) he himself (it is) He Tosses Skies About 


? >) 


hokstén’i‘ tea’ ni‘hadi‘hwadjia’ naie’ ne’ degeni‘ — hnino’sé" 
he, the ADeient wherein so their ohwachira (is) that (it that two (in num- he uncle to them 


ne (as) large is) ber) two; 
s‘haid’dada‘ ne’ de‘hniksi’a‘ hénhewe‘, tcieia’daidaS ne’ na’ 
he, one person that they, two children he, a human (is), she, one person that ue 
(that) 


agongwe'. 
she, a human (is). 
Nadie’ ne’ ne’t‘ho’ nwa’awé"™ha’ tea’ héfigwe‘ ne’ hokstén’a' 


That (itis) that thus so it happened wherein he, a human that he, the Ancient 
(as) (is) One 

wi’hé™hén’, ‘“Ndie’ hiid’ tea’ niio‘t tea’ oil‘hwadadie’ nadie’ di’ 

he said, “That (it is) verily as so it is as it isa custom (itisa that more- 
(wherein) (wherein) standing usage) (itis) over 

néngé™ de‘sniksa’a‘, i’ gnino’’sé" naie’ di’ wa’gni‘hwis’a‘s, 
this (it is) ye, two, children, I Lyour two uncle that (it more- I decree the matter to 

(am) is) over you both 

naie’ néngé™ha’ é@®eniid’da‘se‘da’ tea’ né"iofnis‘he’ néngé™ 

that (it this (it is) I will conceal the bodies (wherein) — so it will be long this (it is) 
is) of you both as (in time) 

dé™sniksa’aks. Hid’ hwéndo™ t‘hayetchiigé™ ne’ ongwe‘ tea’ 

ye both will be chil- Not ever (when) oneshould see youtwo that a seer (where- 
dren. in) as 
nigé™* é"teyadodiagd’, t‘ho‘ge’ ha‘sd’ oné™ &é"tciadawénnie’ 
So it is far ye two will grow to at that (time) just then, now ye two will mingle 

maturity, only then, 


ongwe‘ne‘.”’ 
among humans.” 
T‘ho‘ge’ oné"* wa’s‘hagodiia’da‘se‘da’, i‘hado"k ne’ hokstén’a’, 


At that (time) now he concealed their bodies, he said that he, the Ancient 
ne, 
“Naye’ ne’ gand’do™gwi‘ ne’ deyenoido™ tea’ nofiwef wa’gyatga’k. 
“That (it that one designates it by that one is down-ward- where- place I leave you two. 
is) it ed in (where) 


612 


aaa 


HEWITT] ONONDAGA TEXT AND TRANSLATION 613 


Naye’ gén’da’ é"sniyéidadk ne’  ga’nigo™hiio’, hua‘  t‘haes- 


That (itis) it means ye two will have that (it) good minds, not ye two 
nii‘hwak ne’ wa‘hetké™’. Nadie’ di’ tea’ né"iawé™ha’ tea’ gon‘he’ 
be guilty that it (is) evil. That more- as so it will happen where- Iam alive 
over (where- in (as) 
in) 
nv’a‘’. HiidS t‘hofsedwadatgé™; nadie’ diioi‘hwa’ ne’t‘ho’ né"ya- 
1 Not again we will see one another; _—_ that it (is) reason thus so it 


wée™ha’, naie’ se’ odei‘hwade’ ne’ deyo’nigofi‘hat ne’ I’ge‘ 


will happen, that actually it is unsettled that it is inimical that to me 
matter (1) 
higwadi‘. Ndye’ di’ tea’ né"yawé™hd’ ne’ oné™ é"gi‘heya’, 
side of it That (it is) more- as so it will happen that time (now) I will die 
(towards). over (wherein) 


naye’ ne’ ne’t‘ho‘ é"ga‘ha’k ne’ agieé™’da’ ne’ awé™hwa’d! gaé™hes 
that that there it will lie on it that my flesh that it is alone it is tall tree 
(it is) 

gaé™hagé™hiada’, ne‘t‘ho’ @%ga‘ha’k ne’ agieé™da’. Hud‘ di’ 
top of tree it, tree extends there it willlieonit that my flesh. Not  more- 

over 

songa’ t‘haiegwenidi‘ ha’daiofgieéinio™ ne’ t‘honé™ enagie’. 
anyone can one be able one could abuse me occulty that here one (iney) 

well. 


Naie’ di’ sof gw’ nofwa‘ho’dé™ néngé™ de‘sniya’dage‘, I’ 
That it more- who ever kind of person this ye two persons I 
is over 


enino’sé® = d@"iagodo™hwéndjio‘s  gi’s‘hé™* ofsaiongwéfna‘henga’, 


I your two uncle it will become necessary for one it may be again one will hear my words, 
(am) 


é"wado”™ ne’t‘ho’ né"yawé™ha’.”’ 


it will be thus so it will come to pass. 
possible 


T‘ho‘ge‘ oné™ néngé™ de‘hniksa’d‘ na’ ne’ agofigwe‘, gostwi‘, 
At that (time) now thus they twochildren the that she,ahuman — she younger 
(that) (is), (smaller) (is), 
wa’dio™séfit‘hwa’, wa’a‘hén’, “ Nofwa‘ho’dé”’ né"giedi’ é"sgongé™. 
she wept, she said, “What kind of thing sol willdoit again roles see 
thee. 
Hua‘ ni’a° tihakewenii‘ agia’t‘hé™ tea’ nofiwe’ hé™se’sek?” 
Not T alone I could be able to I should climb it wherein place thou will continue 
do it to be?” 


T‘ho‘ge‘ oné™ ne’ hokstén’d‘ wa’hé™hén’, “ E"sgwenid’ se’ ganio’ 
At that now that he, the Ancient he said, “Thou wilt beable actu- ifit beso 
(time) One to do it ally 

ne’ &seksa’diiok.’”’ T‘ho‘ge’ oné™ wa’t‘hofidekha‘sia’. Naie’ 

that thou wilt be a good child.”” At that (time) now they separated. That (it is) 

di’ néfigé™“ha‘ hénewe' wa’s‘hagot‘hoié™” ne’ ho’gé” wa’hé™hen’, 

moreover this (itis) he, a human he told her that his younger he said, 

sister 


“Oné"™ wa’khei@inénda’nha’ ne’ de‘hniksa’&. Oné™ di Is 


“Now I have any obligation that they two children. Now moreover thou 
to them 


ol‘hwagwegi‘ wa goni‘hwage‘héi‘has. E™s‘heiadiéinofinid’ ne’ 
(it) whole matter I have piled (the) matters to thee. Thou wilt care well for them that 
et‘hiksa’a‘. Nadie’ ne’ tca’ niiawé™se’ doga’t é™seyéfniio’khe’ 
our children. That (it is) that as soitisto happen if soit be thy manner of doing will 


(wherein) be good 
tea’ dé™s‘he‘snie’nha’ — naie’ ne’ é"yol‘howa‘nha’ tea’ 
wherein thou wilt care or them that (it is) that it will become a great matter as 


né"Mawé™ha’ tea’ de‘hnonhe’. Nadie’ se’ ni’ tea’ niiawé™se’ 
soit will happen wherein they twolive. That (itis) actually the (I) wherein so it is to happen 


614 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


dé"dwadekha‘sia’, hiidi‘ oni’ t‘ha’dofsedwadatgé”, hid‘ o‘ni’ 


we will separate one from not also again we shall see one another, not also 
another 
t‘ha’dofisedwat‘haé™. Nadie’ ne’ tea’ nigé™ oné™ é"ga‘he’g 
again we shall converse with That (itis) that wherein soitisfar (now) time it will bring it 
one another. (it will be time) 
niie’ ne’ odei‘hwade’ tea’ niiawé™se’ ne’ t‘honé® io‘hwéfdjiade’, 
that (it that it is an unfilled as so it is to that this (it) earth is present, 
is) matter (wherein) happen 
t‘ho‘ge’ oné™ ha‘sd’ 6"tegwawénna‘héfga’ tea’ nigé™ oné™ 
at that now just then, ye will again hear my voice wherein so it is time 
(time) not before, far (now) 
y (3 , ” 
é"ga‘he’g. 


it will bring it’’(it will be time).’’ 
T‘ho‘ge’ oné®  wa‘honé™hwakdé™” ne’ — hokstén’a‘. Hiia‘ 
At that (time) now it him caused to be ill that he, the Ancient One. Not 
de’oi‘hwis‘he’if oné"* wa’hé™heid’. T‘ho‘ge‘ oné™’ néfige™ha‘ 
it was one matter time (now) he died. At that (time) now this 


gokstén’a’ wa’dthén’, “Hot nofwa‘ho’dé” né"dwaied’ tea 
she, the Ancient she said, “What kind of thing so will we doit wherein 
One 


nwa’ ongwaid’dawé™ha’?”” T‘ho‘ge’ oné™ ne’ hofwi‘hawa‘ ne 


so it has happened to us (to our At that now that her offspring (male) that 
bodies)?” (time) 


de‘hanofido™ wa’hé™hén’, “I’ hiia’ off ne’t‘ho’ né"gied’ tea’ 
he, the downwarded he said, wey verily it seems thus so I will do it as 
(wherein) 
niiot tea’ hoi‘hwi‘sé’i‘, naie’ hid’ hawéfi’ “Gaé™hagé™hiada’ 
So it is as he decried the that itis verily he said “At the top of the tree 
(wherein) matter 


hé"ga‘ha’k ne’ agieé’’da’.”’ T‘ho‘ge’ oné™ ne’ gokstén’a’ oné™ 


it will lie on it that my flesh.” At that (time) now that she, ee Ancient now 
ne 


wa’agoio’dé™ha’, wa’e‘séinid’ tea’ nofwe é™honwaia’dondak. 
she worked, she made it wherein the place they will place his body in it. 
Nadie’ ne’ ga‘so™di’ nadie’ wa’e‘ho™séinia’da’. Nadie’ di’ ne’ 
that (it that (it) bark that (it is) sie used it to make case. That (it more- that 
is) is) over 
oné™ wa’eiénnénda’nhd’, t‘ho‘ge’ oné™ wa’hofwaia’da‘gwa’ ne’t‘ho‘ 
now she fulfilled her duty to it at that now they took up his body there 
(finished it) (time) 
wa’honwaia’dondak. Oné™ di’ wa’dathén’, “Oné™ wa’heiéninén- 
they put his body in it. Now moreover she said, “Now I fulfilled my duty 
da’nha’ ne’ se‘snino’sé". Oné"™ wa’ga‘he’g dé"dwadekha‘sia’. 
to him that your (two) Now it is time (it has we shall separate from one 
uncle. wrought it) another. 
Oné™ hid tthofisawado™ dofsedwat‘haéni’. Tho‘ge’ néfigé™ ne’ 
Now not again it will be again we will converse At that (time) this that 
possible together.’” 


haksa’a‘ ne’ de‘hanoiido™ oné™ wa’t‘ha‘gwa’ néfgé™ ne’ ga‘ho™si’ 
he, the child that he is downwarded now he took it up this that (it) case 
ha‘né™saé’ge’ wa’ha‘hé™  t‘ho‘ge’ oné™ wa’ha‘déndia’ ne’t‘ho‘ 
on his shoulder he laid it at that (time) now he departed there 
nhwa’he’ tea’ nofiwe’ tgi‘he’ ne’ ao™hwa’d’ gaé™“hes o‘hne‘da’. 


he went wherein place there (it) that it is alone (it) tree is tall (it) pine. 
tree stands 


Tho‘ge‘ ne’t‘ho! wa’had’t'hé™, agwas gaé™“hagé™hiadad’ ne’t‘ho‘ 


“At that there he climbed it, just (it) tree top of (it) these 
(time) 


, 


’ 


d 


HEWITT} ONONDAGA TEXT AND TRANSLATION 615 


wa’ha‘hé™ ne’ ga‘ho™sa’. Oné™ ne’ na’ ne’ gokstéi’a‘ deiega‘ha’ 


he laid it on that (it) case (burial). Now that the that she, the Ancient she had her 
(that) One eyes fixed on it 
tea’ nwa’awé™ha’, oné™ wa’agoi‘hwane‘higwa’ tea’ niiot tea’ 
as so it happened, now she marveled at the matter as So, it is as 
(wherein) 


wa ontgat‘hwa’. T‘ho‘ge’ oné™ donda‘ha‘gwe‘hné™ da’ néfigé" ne’ 
she saw it. Ag what now again he descended it this that 
haksa’a‘. 
he (is) a child, 
T‘ho‘ge‘ oné™ sa‘honwaid’da‘se‘da’, ne’t‘ho’ hon‘sa‘hoiwé"’dén’ 
At that (time) now again she concealed his body, there again she placed him 
tea’ nofwe‘ ni‘hadiénidakhwa’. 
wherein place he habitually abides. 
Naie’ di’ tea’ nwa’ofnis‘he’ ne’ gao™hwa’a’ (e’défi’) ne’ 
That (it more- wherein so it lasted that she, all alone she abode that 
is) over 
gokstén’a‘ wa’ondiéi’ ha’gwi’ da‘haio” ne’ héngwe' dé"’se’ 
she, the Ancient she was surprised he entered that he, a human and 
One (is) 
wahé™hén’, ‘Gaef‘ na’ nhe‘honenon‘ ne’ sa‘hwadjii’?”” T‘ho‘ge‘ 
he said, “Where the they have gone that they ohwachira?”’ At that 
that (time) 
wa’i‘hén’ néngé™ ne’ gokstén’a‘ “ Hila‘ de’hénni’dén’ ne’ gagwegi'.”’ 
she said this (itis) that she, une Ancient ‘‘Not  theyabide (athome) that it (is) all.’”’ 
ne, 


T‘ho‘ge’ néngé* héigwe‘ wa’hé™hén’, ‘‘Naie’ ne’ né"* gandwé”’ 
At that this (it is) he (is) a he said, “Thatisit that this (is) it is vital (se- 
(time) human rious) (grave) 
tea’ niwagadieé™hadye’; nadie’ ne’  hage‘nhd’i‘hadie’ ne’ 
wherein so I do it coming; that (it is) the he ordered me corning the 
s‘hedwagowané™ hodié‘he’. Nadie’ ne’ agat‘hoya‘héfidie’ tea’ 
Our chief he has a Stand- That that I come telling it wherein 
ing Tree. (it is) 


wa’t‘hodo“hwéndjios ne’ gagwegi’ alagoddgé™'s tea’ endgee’, naie’ 
it became necessary for him that all it would be mani- wherein they dwell, that 
fested to (them) one (it is) 


ne’ he‘he’ doga’t ’o™ké"’ agagwenia’ alongwéfnowé™ nha’. Niaie’ 
that hedesires  ifso it be soon, by it would be able one would find his word. That 
it and by to do it (it is) 


di’? é™sat‘hoia’ ne’ oné™ &™s‘hadiio™ ne’ sa‘hwadjia’. Nadie’ ne’ 
more- thou wilt that time they willreturn that they ohwachira. That that 
over tell it (it is) 
deiodo™hwéndjio‘hwi‘ gagwegi‘ aiagowénnalénda’nha’, naie’ se’ 
5 5D D> ) 

it is necessary all they should obtain the word, that Actu- 
(it is) ally 

hiid‘ de’oiéndet tea’ né™’iawé™ha’ doga’t nadie’ gi’s‘hé™ ne’ hua‘ 
not itis knowable wherein so it will happen ifitsobe that possibly that not 

(as) (it is) 

t‘ha‘hoiwawénnowé™nha‘. Naie’ gwa’ o’ nadie’ oné™ diio‘siwa? 
they should find his word. That (itis) just too that now it has begun 

oné™ — hadigwat‘hwa'‘s.’”’ T‘ho‘ge‘ oné™ ne’ gokstén’a‘ 

now they are making trips.”’ At that (time) now that she, the Ancient 

One, 


= vm y v y vm? see, 5 v~ 
daiewénnitgé™ nha’ wa’d‘hén’, “Huds de’wagéfino™do™ hot 

her voice came forth she said, “Not I do know it wha 
nofwa‘ho’dé™ of’ nagied’. Nadie’ ne’ s‘hagwakstén’tché’ nadie’ ne’ 


kind of thing possi- so I should That that our Ancient One that (it is) that 
bly do. (it is) 


7 


bd 


616 IROQUOIAN COSMOLOGY [ETH, ANN. 43 


na’ ne’ hodén‘ho‘ha’; né™ ne’ khe‘hawds‘ho™a‘ de‘hninoido™” 
the that he has topped the this that my offspring individually they are down- 
(that) tree with himself; warded 


ne’niie’.’’ T*ho‘ge’ ne’ héfigwe' wa’hé™hén’, “Ne’t‘ho’ se’ of’ 
that it is.” At that time that he (is) a human he said, “Thus actu-  pre- 


ally sum- 
ably 


nadie’ ha’degaiei’ é™hodiid’daé™ tea’ nofiwa‘ho’dé™ hodei‘hwade’ 
that it is quite fit it willinelude them wherein kind of thing he has matter to do 
(as) 
ne’ Hoda‘he’.”” T‘ho‘ge‘ oné™ sa‘ha‘dendid’ néigé™ ne’ héigwe'. 
that He has a standing At that now he again departed this (itis) that he (is) a 
Tree.”’ (time) human, 
Hii’ néngé™ de’oi‘hwis‘he’ii néngé™ ne’  eksd’d’ oné™ 
Not this (itis) it was along matter (time) this (it is) that she, achild (is) now 
wa'dio™séit‘hwa’. Oné™ ne’  gokstén’&'  wa’el‘hwanéfdo”, 
she wept. Now that she, the Ancient One she asked question(s), 
wa'ihén’, ‘Hot nofwa‘ho’dé™ de‘sado™hwéfdjionik?” T‘ho‘ge‘ 
she said, ‘What kind of thing thou dost need it?”’ At that (time) 
néngé™ eksa’i‘ hiia‘ de’diagodadi‘. T‘ho‘ge’ nénigé™ ne’ 
this (it is) she, a child (is) not she spoke inreply. At that (time) this (it is) that 
ate mw ~né d Fa Per EY) shed | 22 nam BNa 5? n’ 
gokstén’a’ oné alon‘sawé™ oia’ ’o™ké™ gé"s hetcyagona’do™, 
she, the An- now she began other in turn duty there she designated it, 
cient One 
iyondo™k  ‘Naie’-khé™’ desado™hwéfdjionnik a‘satgat‘hwa’?”’ 
she kept saying, “That is it thou dost need it thou shouldst see it?” 
Wa’gai‘hwis‘he’ hiii‘ de’awet aiofini‘hé” ne’ deio™sént‘hwa‘s 
It was a long matter not it was possible she should cease that she is weeping 
(time) 
ne’ eksi’a‘. T*ho‘ge’ oné™ ne’ gokstéi’a’ oné™ wa’a‘héen’, 
that she, achild (is), At that (time) now that she, the Ancient One now she said, 
“Naie’ nige’ of de‘sado‘hwéfdjionik ne’ hidno’sé" ofsa‘hesgé"’.”’ 
“That (it soIbe-  pre- thou desirest it that thy uncle again thou shouldst. 


is) lieve sum- see him.” 
ably 
’ 


T‘ho‘ge’ oné™ ne’ eski’i‘ wa’ofni‘hé™ tea’ deio™séit‘hwia's. 
At that (time) now that she, the child she ceased it where she is weeping, 
T‘ho‘ge’ ne’ gokstéi’a‘ wa’d‘héi’, ‘“Nigé™“hé” ne’ ganowé”, 
At that (time) that she, the Ancient One she said, “ Exceedingly that it is difficult 
(perplexing); 


, 


? 


hiia’’ hi/id’ t‘hakgwenid‘ ne’ IT’ agonid’dawé™hit.” T‘ho‘ge‘ 
not verily Ishould be able to doit that I Tshould carry thy body up.”” At that (time) 
ne’ héfigwe’ ne’ hiaksi’i’ wa’hé™hén’, “I’ hua’  ne’t‘ho' 
that he, a human that he, the child, he said, “Titis verily thus 
né"eiei’ tea’ nonwa‘ho’dé™” deiodo“hwéndjio‘hwi‘.””  T*ho‘ge' 
so I will do it where kind of matter it is necessary.” At that (time) 
oné™ wa’tchagoid’da‘gwd’ dé™’se’ oné™ wa’had’t‘hé”. Wa‘hnio™ 
now he took up her body and now he climbed it. They two arrived 
tea’ nigé™ tea’ tga‘ho™sd‘ha’ dé&™se’ oné™ wa’ontgat‘hwa’ ne’ 


where soit is dis- where there (it) case lies up- and now she saw that 
tant on it 


gond’sé"-ké"ha’. Agwas skéfino™  saioiné™dofnio™. T*ho'ge‘ 
her father—it was. Very (it) is calm, quiet. again she mused. At that (time) 
oné™ da‘hia‘ewené™ da’. 
now they two descended. 
Hiid‘ de’gai‘hwis oné™ he’ sa‘hdio” néigé™ ne’ héfigwe‘ dé"’se’ 


Not it(is)alongmatter now again again ui ar- this (itis) that he,a human, and 
rive 


HEWITT] ONONDAGA TEXT AND TRANSLATION 617 


, 


wa’hé™hén’, ‘“Oné™ ne™ ne’ is géhgwa’ tciswadadéni’ ne 


he said, “Now that this ye only still ye are left that 
(here) 
sa‘hwa‘djia’ ’a‘so™ t‘haeswagwat‘hwa’ tea’ nonwe‘ t‘hodé™nioda’ 
thy ohwachira cali) ye have made a trip there where place he is giving a feast 
sti 
ne’ Hodii‘he’. Nadie’ di’ oné™ deiodo™hwéndjio‘hwi‘ ne’ tgagonda’ 
that He was a Stand- That (it more- now it is necessary that without fail 
ing Tree. is) over 
songa’ haiegwat‘hwa’ tea’ nidjio™. Doga’t se’ "o™ké™ 
some one oneshould makeatripthere where so many ye are If actually next in 
in number, order 
a‘ho’nigo™hiio’khe’ ne’ hodé™nioda’.”” T‘ho‘ge’ néfigé™ ne’ 
his mind should be appeased that he is giving a feast.’ At that (time) this (it is) that 
goksten’a‘ wa’ a ‘hén’, “Son nofwa‘ho’dé™s‘ho™  ne’t‘ho‘ 
she, the Ancient One she said, “Who kind of persons several there 
he‘hodigwat‘hwif oné™?” T‘ho‘ge’ = néigé™ ne’ héngwe‘ 
there they have made a trip now?” At that (time) this (it is) that he, a human 
wa’hé™hén’, ‘‘Na’ie’ on’ oiane’ ne’ Is ne’t‘ho’ ha‘se’. 
he said, ““That (itis) presumably it is good that thou there thither thou 


shouldst go, 
niiawé™ha’, is di’ t*haesnit‘haén’ ne’ 


? 


Agwas odogé™1' tea 


Very it is definite where soit wouldcome thou more- ye two could converse that 
to pass, over together 
hodé™nioda’.”” T‘ho‘ge‘ oné™ néngé™ ne’ gokstéi’a’ wa’a‘hén’, 
he is giving the feast.” At that (time) now this (it is) that she, Ancient she said, 
ne 
“Dogé™s gwa’ of” ne’t‘ho’ né"iawé™ha’.” T*ho‘ge’ oné™ 
“Tt is true just also thus so it will come to pass.’’ At that (time) now 
wa hé™hén’ ne’ hénhgwe‘', ‘“Hé"tcitne‘da‘ewa’ gwa’ o’ hia’.” 
he said that he,ahuman, ‘“Thouand I will go back together just too verily.” 


T‘ho‘ge’ oné™  sa‘hia‘déndia’. 
At that (time) now again they two departed. 
Naie’ di’ ne’ oné™ hofisa‘hniio™ oné™ ne’ héfigwe* wa’hé™hén’, 


That (it more- that time thereagaintheytwo now that he, a human he said 
is) over arrived 
“Oné™ ne’’né™, wa’kheid’dinio’da’ ndaie’ ne’ hesge‘nha’i‘, 
“SNow lo, here, I have brought her body here that it is that hence thou hast 
sent me, 


defsado™“hwéndjionik ne’ go‘hwadjii’ ofda‘héfine’ a‘hadua’da’nha’ 


thou desirest it that her ohwachira they ae come they should be present 
ere 
tea’ sadé™nioda’.”” T‘ho‘ge’ néngé™ ne’ Hodi‘he’ wa’hé™hén’, 
where thou art giving a feast.” At that this (it is) that He Has a Stand- he said, 
(time) ing Tree 
“Oné™ hid’? gagwegi’ t‘honé™ wa’hadigwat‘hwa’ tea’  niio® 
“Now verily all here they have paid visits as (where) soit 
: much 
enagée’. Da, is di’ ne’ sa‘hwadjié’ ’a‘so™ de’djiongwe’daida‘ 
they dwell. So, thou more- that thy ohwachira still (not) a single person 
over 
de’agogwat‘hwi' ne’ t‘honé™. Diéhi‘ha’gwa’ gi‘s‘hé™ is swagwenio™ 
DUS 5 D 
(not) one has paida _ _— that here. If it so be it may be ye ye are able to do it 
visit 
aeswai‘hwa’sigwi’ tca’ nigaie‘hd’ ne’ ag’nigo™ha’.”” T*ho‘ge‘ 
ye should answer it (the where so it acts that my mind.” At that 
matter) (time) 
néngé™ ne’ agofgwe’ wa’a‘hén’, “Sof di’ nofiwa‘ho’dé™ ne’ 
this (it is) that she, a human, she said, “Who  more- kind of person that 
over 


19078°—28——40 


618 IROQUOIAN COSMOLOGY [eTH. ANN. 43 


i‘sado™k oné® hodigwat‘hwi‘.”” T‘ho‘ge’ néfigé™ha‘ ne’ Hodi‘he’ 


thouartsaying now they have paid a visit.” At that this it is that He Has a 
(time) Standing Tree 
wahé™hén’, ‘Naie’ ne’ gé‘he’ oné™ wa’t‘honte’s‘da’ oné™ ne’ 
he said, “That that I think now they have exhausted now that 
(it is) their numbers 
t‘honé™ héine’sgwa’. Oné™ hodigwat‘hwi‘ ne’ E"dekha’ Gai‘gwa’, 
here they have been. Now they are paid visits that daylight Orb 
ere 
dé™se’ A‘sonekha’ Wé™hni’da’, dé se’ ne’ Odjisdifno‘gwa’, 
and night (it) planet is present, and that (it) Star, 
dé"’se’ néngé™ Odéndonni‘, dé™se’ néigé™“ha’ Ot‘hondonni‘, 
and this Grown Trees, and this (it is) Grown Bushes, 
dé"’se’ ne’ Odéfnu‘géfni', dé"’se’ ne’ Gondiio’, dése’ ne’ 
and that Grown Grasses, and that they are animals, and that 
Gondidie’s, dé"’se’ ne’ Gondidikhe’s tea’ o™hwéndjiade’, dé?’se’ 
r) ? 

They fly about, and that they run about where (it) earth is present, and 
ne’ O‘hnegitgén‘ho™. Naie’ diioi‘hwa’ gé‘he’ oné™ gagwegi‘ 
that (it) water comes forth in That it is the reason I think now all 

diverse places. (it is) 


agwas’ nadie’ géfigwad’ ’a‘so™ odadéfi‘, ndaie’ ne’ ’a‘so™ 
very that it is only still it remains, that it is that still (not) 
de’hogwat‘hwi‘ ne’ Owiide’, naie’ tea’ niio™ oné™ hodigwat‘hwr. 
he has paid a visit that (It) Wind, that where so it is now they have paid a visit. 
(it is) many 
Nadie’ ne’ na’ ne’ gé‘he’ nadie’ ’ofi‘ ne’t‘ho’ néMiawé™ha’ ne’ oné™ 
That (it that the that Ithink that (it pre- thus soit willcometo that time 
is) that is) sum- pass 
ably 
e’s‘hé™ éofigwéinowé™ nha’ gé‘he’ naie’ on‘ ne 
it may be one will find my word I think that (itis) presumably that 
&eo™hwéndjiofgo‘da’, nadie’ diioi‘hwa’ ne’t‘ho’ né"iawé™ha’ tea’ 
I will cause it to pass through the that it is the reason thus so it will come to pass as 
earth (out of it), (it is) 


oné™ se’ hiid’ wa’ondwé™ ne’ awagiénawd’s ne’ t‘honé™ 
now actually, verily, it failed that it should aid me that here ' 
o“hwéfdjiade’. Dogi’t se’ ’o™ké™ agagwénia’ aiagoiénawa’s 
(it) earth is present. If actually soon it steal be able it would aid one 
to do it 


? 


ne’ oid’ 7a’se’ donidawadonnid’. Nadie’ di tea’ né™iawé™ha’ ne’ 
that (it) other (it) thence it would grow. That (it more- where so it will come to that 
new is) over pass 
t‘honé™ o™hwéndjiade’ dé"watdeni’, ’A’se’ 0’ na’ dé"dwadojinia’.” 
here (it) earth is present it will change (it)new too the thence it will grow (make 
itself, that itself).’” 
y ne 


T‘ho‘ge‘ oné™ ne’ néfigé™ ne’ agoigwe’ wa’ad‘hén’, “Hiia‘ ‘on 
At that now that this (itis) that she, a human she said, “Not pre- 


(time) sum- 
ably 
bf 


de’gidi‘hwis oné™ hé"ga‘he’g doga’t se o™ke” awado™ 


itisalong matter time it is it will arrive if actually soon it would be 
possible 


‘ 


ste 


aie‘sawénni‘sak ne’ khe‘hawa‘s‘ho™a‘. Degeni‘ dewagwidié™’, 

one should seek thy word that my offspring. Two I have children 

naie’ dé™se’ géfigwd’ de‘hniksa’d‘ ’a‘so™.” T‘ho'ge’ néngé™ ne’ 

that (it and only they two (are) yet.” At that (time) this (it is) that 
is) children 

Hodii‘he’ wa’hé™hén’, “ Ne’t‘ho‘ gwd’ o’ ha’degaiei’, E"géino™’&’.” 
He Has a he said, “‘ “There (it is) just too it is quite enough. I will wait.” 

Standing Tree 


HEWITT] ONONDAGA TEXT AND TRANSLATION 619 


T‘ho‘ge’ sa‘hawénnitgé™ nha’, i‘hado™k, “Satgat‘hwa4‘ hiid’ tea’ 


At that he again spoke, he said, “Do thou look verily, where 
(time) 
niionakd®’ ’a‘so™ néngé™had’ gi‘he’, oné™ awé™ha‘hagi‘, naie’ 
so large it has still this (it is) (it) isa now it is full of flowers, that it 
room standing tree, is 


tea’ migé™ néngé™ hé"wawé™hé™nhad’ ne’t‘ho’ nigé™ oné™ 


where so it is dis- this there its flowers will fall off there so it is dis- time 
tant tant 
hé"wado’kdé™ néngé™ hagadé"™nioda’. Nadie’ géigwa’ oianén’wi' 
there it will end this Tam giving a feast. That (it only it is good for it 
is) 
dé™hong’nigo™hiwéniek tea’ honnadé"tgado”’.” T‘ho‘ge’ ne’ 
they divert my mind where they are enjoying themselves.’”’ At that (time) that 
agofigwe’ oné™ wa’d‘hén’, “Oné™ gwd’ o‘ni’ é"sga‘déndia’. Nadie 
she,ahuman now she said, “Now just also I will again depart. That (it 
is 


di’ tea’ = néMiawé™ha’, dogé™s on’ é™hiade’niéidé™ ne’ 


more- where so it will come topass. Itis true presumably they two will attempt it that 
over 
khe‘hawds‘ho™ a‘ ne’ oné™ é"geai’ oné™ wa’ga‘he’s.” T‘ho‘ge‘ 
my offspring that time I will judge now it has arrived (is At that 
time).”’ (time) 


oné™ saio™ déndia’. 


now again she departed. 
Naie’ di’ ne’ oné™ honsaieio™ tea’ nonwe‘ hodino™saié™’ 
That (it more- that time there again she where place this lodge stands 
is) over arrived 
oné™ got‘honde’ de‘hodit‘ha’ ne’ de‘hninofido™. I‘hado™k ne’ 
Now she heard it they two that they two are down- He said that 
conversed worded. 
héngweS “Oné™ det‘hiado™hwéfdjiofnik s‘hednino’sé*. Oné™ di’ 
he,ahuman “Now there he needs thee our two uncle. Now more- 


over 
ne’t‘ho’ wa’se‘.”” T‘ho‘ge’ oné™ ne’ de‘hiade™hnondi’ wa’a‘hén’, 
there do thou go.” At that now that his sister she said, 
(time) 
“Sénno™ do”-khé™nofwa‘ho’dé™ he‘he’ ne’ s‘hednino’sé"?”’ T‘ho‘ge, 
“Thou knowest—dost thou kind of thing he thinks that our two uncle?” At tae 
ime 
néngé® ne’ héfigwe’ wa’hé™hén’, “Agéino™do™”. Naie’ gwa’ 
this (it is) that he, a human he said, “T know it. That it is just 
o‘ni’ oiane’ ne’ is &é™sat‘hofdek ne’ oné™ é*t‘hawéfnitgé™ nha’. 
also itisgood that thou thou wilt hear it that time he will speak. 
Oné™ di’ ne’t‘ho’ wa’se‘ oné™.”’ T‘ho‘ge’ oné™ wa’eiagé™ nha’, 
Now, more- there do thou now.” At that now she went out, 
over, go (time) 
ne’t‘ho’ nhwa’é™ tea’ nofiwe’ tgi‘he’. Nate’ ne’ oné™ wa’eio®, 
there she went where place it lay up That that now she arrived 
there. (it is) there 
gaé™hagé™hiada’ tea’ nonwe‘ ga‘ho™si‘hi’, t‘ho‘ge’ oné™ wa’a‘hén’, 
at the top of the tree where place (it) case lay upon it, at ae now she said, 


“Dogé™s-khé™ desgado“hwéndjionnik?”” T‘ho‘ge‘ oné™ 

“Tt is true—is it thou needst me?” At that now 
(time) 
da‘hadadia’, wa’hé™hén’, ‘“Dogé™s degofiado™hwéndjionnik. 
he replied, he said, “Tt is true I need thee. 

Naie’ diioi‘hwi’ tea’ oné™ hwa’ga‘he’e tea’ nofiwa‘ho’dé™ 
That itis the reason where now it has arrived where kind of thing 
(it is) (is time) (as) 


bs 


620 IROQUOIAN COSMOLOGY [ETH. ANN’ 43 


odei‘hwade’ tea’ sid’dide’. Nadie’ di’ oné™ é"gofiat‘hoié™ tea’ 


(it) matter is where thy body is That more- now I will tell thee where- 
unsettled present (it is) over as 

né"iawe™ha’. Oné™ di’? é™sa‘défidia’. Ne’t‘ho’ hé™se’ tea’ 

so it will come to Now more- thou wilt depart. ‘There thou wilt go where 

pass, over 

nonwe‘ t‘hono™saié™ ne’ hodé™nioda’ ne’ Hodia‘he’ awé™ha‘hagi‘, 

place his lodge stands that heis givinga feast that He Has ‘3 Stand- It is full of flowers, 
ing Tree 
naie’ deio‘hat‘he’da‘gwi‘ tca’ nonwe‘ hadinagee’. Nadie’ di’ ne’ 
that it lights it thereby where place they dwell. That  more- that 
(it is) (it is) over 


oné™ hé™sio™ é™si‘hén’, “Oné™ wi, ’o10™, i T‘ho‘ge‘ é™“hé™hén’, 
(now) there thou —_ thou wilt say, “Now Ihavearrived.” Atthat time he will say, 
time arrivest 

“Gaén nofi(we‘) nofida‘se’?” Esi‘hén’, “T’ hid’ ne’t‘ho‘ 

CC stor) place dost thou come?”” | Thou wilt say, Gay verily there 
wha 


daga‘déndiaé’ tea’ nofwe' t‘hodi‘he’ ne’ gno”sé.”” T‘ho‘ge, 


thence I departed where place there he has a that my uncle.” At that 
standing tree (time) 
é“hé™hén’, “Hot nofiwa‘ho’dé™ said’dine’?” Esi‘hén’, “Naie, 
he will say, “What kind of thing brings thy body Thou wilt say, “That, 
here?” (it is) 
gwa’ oni’ agia’dine’ tea’ sadé™nidda’. T‘ho‘ge’ oné™ 
just also it brings my body where thou art givingafeast. At that (time) Now 
é™hiai‘hwanéfido™, é™“hé™héh’, ne’ tea’t‘ho’ ‘Hot nofiwa‘ho’dé™ 
he will ask thee, * he will say, that next, “What kind of thing 
di’ siatci’. En si‘héf’, ‘I’ hid’ ne’ Awé™hai‘  ofigiast‘ha’.’ 
more- thou art Thou wilt say, ‘I’it verily, that Itisa Sear (Ripe) one calls me, 
over, called. is, Flower 
T‘ho‘ge‘ oné™ é“hée™hén’, ‘Niawé™ha’.  Oné™ hid’ 
ae thet Now he will say, ‘Tam thankful.’ Now verily 
1me 


’ 


wa’gal‘hwaiei’khe’ tea’ nofiwa‘hodé’” agadé™nioda‘gwi’. Oné™ 


(it) matter has been fulfilled where kind of thing Tam giving a feast Now 
for which. 

di’ gagwegi‘ is hé™s‘hawi‘da’ tea’ niio™ ne’ &¢o™hwéndjiofigo‘da’.’ 

more- all thou hence thouwilt where soitis that I willcause them topassthrough 

over carry it much the earth. 


Sgada‘ di’ é"gofiat‘hoié’, naie’ é™%séYnigo™hd4é™” ne’ oné?, 
I 


One thing, more- will tell thee, that it thou wilt beware of it that time 
over, is 
evhemhen’, ‘Thoné™ sanakdd’.’ E™hé™héi’ ne’ tca’t‘ho‘, ‘Naie’ 
he will say, ‘Here (is) thy bed, aa. Thou wilt say that next, “That it 


IS 
di’ é"dwadieé™da’ ne’ é™sgekhofinié™, &6™skdjisgofnié™ ne’ 


more- it will be the first thing that thou wilt prepare food thou wilt make mush that 
over for me, for me, 


o‘heid’da’.’ Nadie’ di’ ne’ oné™ &é™“hesdjisgonnié™ &"wa‘didoigwi’, 
(it) Chestnut.” That it more- that time thou wilt make mush it will splutter, 
is over (now) for hi 


sia’di’gef 0a’ khe’ ‘a‘gwif di’ é™“sawéfniteé"k diéa‘ha’ew’ 
on thy body it will adhere Do not more- it will cause thee to ery if it so be 
ONS out. 


swa’djik o’dai‘hé™’. Dé’se’ ne’ oné™ Sgadjisewaik 6™hé™hnok 


Excessively it is hot. And that time (it) mush will be he will send for (it) 
cooked (living th.) 


ne’ hotchené™’s‘ho™ ne’ dji‘ha&‘ degiid’dage‘, nadie’ dé"gaganént ne’ 
that his several slaves that dogs they aretwo bodies thatit they two will lick that 
it 


(in number) is 


sid’di’ge‘s‘ho”’ hé™sgaigewa’ ne’ odjisgwit’. Agwas 


along on thy body it will wipe it off that (it) mush, Very much 


HEWITT] ONONDAGA TEXT AND TRANSLATION 621 


é™sé™nigo™ha‘ni‘da’. ’A‘gwi‘ é™sawénna’da’. Dién‘ha’gwi’ 
thou must have fortitude. Do not thou give up, do not If, it so be 


thou surrender. 
é™sewenid’ hid‘ tihe‘sawénnu‘da‘ t‘ho‘ge‘ oné™ dé sadongo‘da’. 
thou wilt be able not thou wilt utter a word at that now thou wilt pass through 
to do it time it. 


Degéni‘ wadof’t‘ha’. Nadie’ e’ gandwé™, ndie’ ne’ é™“hé™hén’, 
Two it forms it. That it again it is very that (it that he will say, 
is grave; is) 
‘Ongei‘sén‘diksé™ha’. Agwas én’ tea’ agéiino™do”™ 
I have dreamed. Very I thought where I knew it 
wa hadiéndédagwa’ ne’ agadii‘he’ ne’ awé™hai‘. Agwas 6n’ tea’ 
they pulled up the standing that Ihaveastand- that its flowers are Very I where 
tree ing tree dead. thought 


agéhno™do™  ne’t‘ho’ wa’agiadié’’ tea odo™hwéndjiia’gi‘ tea’ 
I knew it there we two sat down where (it) earth is broken off where 
, 


nohwe'  hodiéfidodagwén‘. Agwas_ efi tea’ = agéfino™do™ 
place they pulled up the Very I where I knew it 
standing tree. thought 


ha’deiago‘si’dé’dofinyo™k ha’gohwa‘ ne’ deiagni‘.’ Nadie’ di’ 


hence her feet hung severally inside that one and I That more 
are one. (it is) over 


é"goniat‘hoié™ ’a‘owl' é™sawénna’da’ ne’ oné™ ne’t‘ho‘ 
I will tell thee do not thou wilt give that time thus 
up, surrender (there) 


né"awe™ha’.”” Tho‘ge’ oné™ dondaio™gwe‘ne™ da’. 
so it will come At that now thence she descended. 
to pass.”” (time) 
Nadie’ ne’ oné™ hofisdieio” tea’ nofwef hé™’dén’ ne’ 
That (it that (time) there she entered where place he abides that 
is) 
de‘hiadé™“hnoidé’ oné™ wa’d‘hén’, “Oné™ ne’ ni’ wa’ga‘he’g 
her brother now she said, “Now that the it has arrived 
i (it is time) 
oné™ 6"ga‘déidia’. Ne’t‘ho ‘hé"ge’ tea’ nonwe‘ t‘hodé™niodd’ ne’ 
now I will depart. There I will go where place there he givesa feast that 
Hodii‘he’.”  T‘ho‘ge* néngé™ ne’ héigwe‘ wa’hé™hén’, ‘“ Ne’t‘ho‘ 
He has a Stand- At that this (itis) that he, a human he said, “Thus, 
ing Tree.” (time) (There,) 
gwa’ o‘ni’ ha’degaiei’, nadie’ gi’s‘hé™ ne’ é™sa‘déndid’ ne’ téhoné™ 
just also it is correct, that (it I believe, that thou wilt depart that here 
is), 
o™hwéndjiade’. Naie’ di’ tea’ né"iawé™ha’ ne’ hwénido™ gwa’ 
(it) earth is present. That (it more- where soit willcometo that whenever just 
is) over pass 
é™sga‘ha’nha’ 6™si‘hén’ gé%s, ‘De‘hado™hwéndjiéido™s.’ Naie’ 
D> ’ 
thou wilt remember thou wilt say custom- He, The Earthquake. That (it 
me arily is) 
di’ ne’ tea’ né"awén‘hd’ gagwegi’ na’ gé"s S%ontdoga’ ne’ 
more- the where soit will come to all the custom- one will be the 
over that pass that arily aware of it 


oné™ T’ 8%scea‘ha’nhi’.” 
time I thou wilt remember me.”” 
T‘ho‘ge‘ oné™ wa’o™déndia’. Hwi’eio™ tea’ nofiwe‘ hono™saié”’ 
At that now she departed. There she where place his lodge stands 
(time) arrived 
ne’ hodé™niodaé’, dé"’se’ oné™ wa’ontgit‘hwa’ awé™ha‘hagis ne’ 
that he is giving a feast and now she looked, saw, it is full of flowers that 
hoda‘he’, de™’se’ oné™ wa’ontgit‘hwa’ géndio‘gowané™ goid’daie’i‘. 
his standing and now she saw (it) large body of they are assembled. 
tree, people 


622 IROQUOIAN COSMOLOGY [eTH. ANN. 43 


vm 


T‘ho‘ge‘ oné™ wa’eio” gano™sgofwa‘, t‘ho‘ge’ oné™ di’ wa’a‘hén’, 
At that now she entered in the lodge, At that now moreover she said, 
(time) (time) 

“Oné™ ne’? né™ wa’gio™’.”  Wa’hé™héi’ ne’ hono™saié”’, 
“Now that here I have arrived.” He said that he has the lodge, 
“Gaén’ non(we') nonda‘se’?”? Tho‘ge’ oné™ ne’  eksa’gona‘ 
“Where place thence thou didst At that now that she, the maid 

come?”’ (time) 

waahén’, ‘I’ hiid’ ne’t‘ho’ daga‘défdia’ tea’ nonwe‘ t‘hodié‘he’ 

she said, CHT verily there thence I departed where __ place there he has a stand- 

ing tree 
ne’ gno’’sé".””  T*ho‘ge’ néngé" ne’ hono™saié™ wa’hé™hén’, “ Hot 
that my uncle.” At thet this (itis) that he has the lodge he said, “What 
(time) 
nonwa‘ho’dé™ di’ saia’dine’ tea’ t‘honé™ wa’sio™?” T‘ho‘ge’ ne’ 
kind of thing more- it bringsthy where here thou hast At that that 
over body arrived?” (time) 
eksa’gond’ oné™ wa’d‘hén’, ‘Nadie’ gwa’ oni’ genié’de’ ne’ 
she, the maid now she said, “That (it just also I come to seek it that 
is) 

sadé™nidda’.”’” T‘ho‘ge‘ ne’ hono™saié’ wa’hé™hén’, ‘Het 
thou art giving a At that that he has a lodge he said “What 

feast.” (time) 

nonwa‘ho’dé” di’ siatei‘?”’ T‘ho‘ge‘ oné™  daiei‘hwa’sigwa’ 

kind of thing more- thou art At that now she replied 
over named?’’ (time) 


wa’d‘hén’, “I’ hiid’ ne’ Awe™hai‘ ongiast‘ha’.” T‘ho‘ge’ oné™ 

she said, it verily that Sere (Ripe) Flower they call me At that now 
it is) habitually.” (time) 

néngé™ hono™saié™” wa’hé™hén’, “Niawé™ha’ tea’ oné™ wa’sio™. 
this (itis) he has the lodge he said, “T am thankful where now thou has 
arrived. 

Oné™ di’ naie’ wa’gai‘hwaiei’khe’ tea’ nofiwa‘ho’dé” agadé™ nioda‘gwi‘ 

Now more- that (it) matter has been where kind of thing Iam giving a feast 
over (it is) fulfilled for which. 


Oné™ di’? wa’wadongo‘da’. Nadie’ ne’ i‘sowd’ wa’egwat‘hwa’ tea’ 


Now, more- it has passed That that itis much they have paid where 
over, (has ended). (it is) visits here 


nonwe‘ niwagadi‘he’. Nadie’ di’ ne’ Is oné™ gagwegi‘ hé™s‘hawi‘da’, 


place just I havea That more- that thou now all hence thou wilt bear 
standing tree. (it is), over, it with thee, 


se’-khé™ oné™ @"go™hwéndjiongo‘da’ tea’ nio™ ne’ t‘honé‘ niiodieé™. 
for-is it now I will put them through the as soitis that here so it is done. 
earth much 


Naie’ di’ oné™ dé™swatdéni’ dedjiaé™ ’a‘se’ 6™swado™ ne’ ha’gonwa‘ 


That more- now it will again change both new it willagain that inside 
over become (beneath) 


hé"wakhaun‘k dé"’se’ ne’ t‘honé™ o™hwéndjidde’ ’a‘se’ é™swado™, 


hence I will have and that here (it) earth is present new it will again 
borne them become, 


se’-khé™ néngé™® agadi‘he’ oné™ awé™hai’ ne’ awé™ha‘hagi‘.” 


for-it is this (it is) my standing now its flowers are that it (is) full of 
tree sere (ripe) flowers.” 
T’ho‘ge‘ oné™ wa’s‘hagonakdot‘ha‘s, wa’hé™hén’, “Né™  hiid’ 
At that now he gave her a place, he said, “ Here verily 
(time 
gandkdo™ ne’ Is sanakd&’. Oné™ gai‘hwis tchigo™nigo™h’’ ne’ 
one has seta that thou thy mat it is. Now, it is a long I have watched for that 
mat matter (time) thee 
t‘honé™ aa‘sio™.”’ Tho‘ge‘ oné™ ne’t‘ho! wa’ondiéh’. T*ho‘ge‘ oné™ 
here thou shouldst At that now there she seated herself. At that now 


arrive.” (time) (time) 


HEWITT] ONONDAGA TEXT AND TRANSLATION 623 


ne’ hono™saié™ wa’hé™hén’, “Naie’ di’ oné™ &*gofiat‘hoié™ naie’ 
that he has a lodge he said, “That more- now I will tell thee that 

(it is), over, (it is) 
ne’ ge‘he’ é™sekhofnia’, nidie’ di’ é™s- 
that I desire thou wilt prepare food, that (it more- thou 

is) over 
kdjisgonnié™’ ne’ o‘heia’da’, nadie’ di’ ne’ oné™ &"sakhwais dé- 
make mush forme that (it) chestnut, that more- that now (it) food will be thou 
(itis) over cooked for thee 

diadoft ne’ oné™ é"diadekhonnia’.”” T‘ho‘ge’ oné™ wa’a‘hén’, 


andIwilleat that now thou and I will feed At that now she said 
together ourselves.” (time) 


“Gaén‘ di’??’’ Tho‘ge’ wa’hé™hé™, “Sithdagwa ga‘nhoga‘héfda’ 
“Where, more- At that he said, ““Y onder-wards (it) is a doorway 
over?” (time) 
ne’t‘ho’ igaié" gagwegi tea’ nio™ é™sesdi’.’”’ T‘ho‘ge‘ 
there it lies all where so it is thou wilt use At that 
much it? (time) 
oné™ hwa’eio™ tea’ nofwe‘ ni‘hona’do™, oné™ di’ wa’egwa 


now hence she where place just he indicated it, now more- she got it 
entered over 


ne’ ganad’djia’ dé"’se’ wa’end’djid‘haéh’, oné™ di’ wa’e‘hnegaéi 

that (it) pot and she hung the pot, now more- she put water into it. 
over 

Naie’ di’ ne’ oné™ wa’o‘hnegadai‘hé™ha’, t‘ho‘ge‘ oné™ 

That more- that now (it) water became hot, at that now 

(it is) over (time) 


ne’ o‘heid’d&’ hwa’egwa’, oné™ wa’egedd’ ne’t‘ho’ wa’a’gok 


that (it) chestnut hence she got it now she scraped it there she put it 
in it. 


ot‘he’tcha’ dfini‘. Ne’t‘ho‘ge’ oné™ dawad‘sawé™ wa’wa‘dadofigwi’, 
(it) meal shemadeit. At that (time) now it began it spluttered, 
eia’di’ge‘s‘ho™ wa’owd’néndak ne’ odjisgwa’. Wa’e’skoida’nha’ 
along on her body it adhered that (it) mush. She was burned (scalded) 
dé"’se’ goda’nigo™ha‘ni‘di‘. Nadie’ di’ ne’ oné™ wa’agodjisgwais 
and she hardened her mind. That (itis) more- that now (it) mush was cooked 
over for her 
- né 


t‘ho‘ge’ oné™ wa’ena’djianiiondaigwa’ dé"’se’ wa’d‘hén’, ‘“Oné™ 
at that now she unhung the pot and she said. “Now 
(time) 
ongekhwais.”” T‘ho‘ge’ ne’ hono™saié” wa’hé™hén’, “Hot 
eo is cooked At that (time) that he has the lodge he said, “What 
‘or me.”” 


nonwa‘ho’dé™ diioi‘wa’ t‘hogé™ha‘ niiot ow’ sid’di’ge‘?”’ T‘ho‘ge 


kind of nee itis the reason this (it is) soitis it adheres onthy body?” At that 
toit (time) 


ne’ eksa’gond‘ wa’a‘hén’, ‘‘Naie’ hia’ ne’t‘ho’ nwa’gaied’ ne’ 
that she, the maid she said, “That (itis) verily thus so it did it that 
agekhonni‘na’.”” T‘ho‘ge‘ ne’ hono™saié™” wa’hé™hén’, ‘Nadie’ 

I was preparing food.”” At that (time) that he has the lodge he said, “That (it is) 
hid’ 6"wado™ é6™swaddgewa’ ne’ agetchené™” nadie’ ae‘saganént.” 


verily it will be it will again be that my slave(s) that (it is) they should 
possible wiped off lick thee.’’ 


T‘ho‘ge‘ oné™ ne’ Awé™ha’ié wa’d‘hén’, ‘“‘Ne’t‘ho’ gw’ o 
tee Now that Sere (Ripe) Flower she said, “Thus just, even, too 
time 


niilawe™ha‘.” T‘ho‘ge’ oné™ wa’hé™hno"k. Wa’oftgat‘hwa’ 

so let it cometopass.” At that (time) now he called them. She saw 

deyodeno™hiani‘di‘ degigowané"’s. T‘ho‘ge’ oné™ wa’agoganént, 
it is terrible they two are large. At that (time) now they licked her, 


’ 


‘ 


, 


624 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


nadie’ ne’ ne’t‘ho’ nigé™ niiono™hwakde’ ne’ aiénd’ ostwi‘hd, 
that that thus (there) so it is far so it is painful that it would it is a little 
(it is) seem 

gwd’ oné™ dediagofino™do™. T‘ho‘ge’ oné™ dagas’a‘da’. T‘ho‘ge‘ 
even now it compels her (to utter). At that (time) now it removed it all. At that 
(just) (time) 


oné™ wa’hé™hén’ ne’ hono™saié™’, ‘Niawé™ha‘’ tea’ oné™ 
now he said that he has the lodge “T am thankful where now 
wa’ tchei‘héngo‘da’.”” T‘ho‘ge  oné™  wa‘hiadekhofinia’. Naie, 
thou hast put the matter At that (time) now they too feel themselves. That 
through.” (it is) 
di’ ne’ oné™ wa’hnikhwénda’nhd’ wa’hé™hén’ ne’ hono™saié”, 
more- that now they finished eating he said that he has the lodge, 
over 


““Naie’ hiid’ ne’ wa’satgat‘hwa’ gé"dio‘gowané™ ne’ ga‘héfida’ge’, 
“That verily that thou did it see (it) is alarge assembly that on the field 
(it is) 


naie’ ne’ tea’t‘ho’ ondé"tgado™ne”’, dé™“ho"sdji‘gwa’egwi’; 
that that actually they are about to amuse they will play at ball; ti 
(it is) themselves, 
é"yonk’nigo™heia’. Nadie’ di’ tea’ né"iawé™ha’; nadie’ tea 
they will amuse me, That (itis) more- where so it will come that (it is) where 
over to pass; 


né“ionni‘s‘he’ é"iagodei‘hwik ’A‘gwif songa’ dé™snit‘haé™; doga’t 
so it will last they will be assembled do not some one yettwowillconverse; if it so be 
se’ songa’ 6™e‘sawénna’nha’, hid‘ de’oiane’ tea’ néawé™hd’.”’ 
indeed some one one will speak to thee, not it is good where so it will come 
0 pass. 
T‘ho‘ge’ oné™, oné™ ne’ na’ wa’t‘ho"sdji‘gwa’egwa’. Naie’ 
At that (time) now, now that the that they played at ball, That (it is) 
di’ tea’ nwa’ofni‘s‘he’ hofiné™’nofyé”, oa’ gé"s ne’t‘ho’ saicio™ 
more- where so it lasted they are playing, other custom- there again one 
over (it is)  arily would come 
ofdadwéfinaa’séhk, hiia’ de’awet dofdaiofdadia’. Nadie’ di’ nigé™ 
one repeatedly spoke to her, not it was possible she should reply. That (itis) more- SON is 
over ar 
oné™ wa’gai‘hwénda’nha’ oné™ dofsdioidogwa’. T‘ho‘geS néngé™ 
now (it) matter came to an end now again they dispersed. Then this (it is) 
ne’ hénegwe' oné™ he’ dofda‘hai‘hofina‘d’’, wa’hé™hén’, 
that he, a human now again thence he exhorted, he said, 
“Ho hé™ nha’ ’a‘so™ he’ dé®diswe’.”’ 
“Tt will be day still again thence ye will come.” 
Naie’ di’ ne’ oné™ wa’o‘hé™nhi’ oné™ he’ sa‘hodiid’daieik 
That (it is) more- that now it became day now again again they assembled 
over 
gé"dio‘gowané™. T‘ho‘ge‘ oné™ he’ sa‘hofné™nonié”’, wa’t‘hons- 
(it) body large (is). eh ve now again again they played, they played 
ime. 


? 


dji‘gwa’egwi’. 


at ball. 

Naie’ di’? tea’ nigai‘hwis hofné™nonié™’ t‘ho‘ge oné™ 

That moreover where so (it) matter they played at that (time) now 

(it is) (is) long 
néngé™’ ne’ hono™saié’ wa’hé™hén’, ‘A‘sedjié™“ha’ sigé™has 
this (it is) that he has the lodge he said, “Thou shouldest go yonder (it is) 
to fetch water 

diio‘hnegitgén‘hwi‘.”’ T‘ho‘ge‘ oné™ wa’e‘hwa’ ne’ 
(it) water comes forth.” At that (time) now she took it with her that 


é"die‘hnegaa‘gwa’. Ne’t‘ho‘ néngé"’ wa’diiondongo‘da’ tea’ nofiwe‘ 
there she will put water in it. There this (it is) she passed by where place 


HEWITT] ONONDAGA TEXT AND TRANSLATION 625 


gotga’de’. Hwa’eio™ tca’ nonwe‘ deganedodadye’, wa’ontgat‘hwa’ 


theyaremany. Thereshe arrived where place it—acelivity extends along she saw it 
(foot of the hill), 
ne’t‘ho‘ gwa’ diio‘hnegitgé™ i‘. T‘ho‘ge’ oné™ wa’edjié™da’ oné™ 
there just there it—water is At that (time) now she dipped it now 
coming forth. 
di’ dofidaio™défdia’. Tea’ dewa‘séino™ hon’ tea’ nigé™ 
more- thence she departed. Where (as) it isthe middle presumably where so it is far 
over 
na’dediagawenon‘ t‘ho‘ge‘ oné™ s‘haia’dida‘ ne’ honné™ nonié™ha’ 
back she has come at that time now he is one person that they are playing 
ne’t‘ho‘ nofida‘he’ tea’ nofwe‘ iyé™ wa’hé™hén’, “ A‘sat‘hofidat-khé™ 
there he came there where place she walks he said, ““Thou wouldst consent 


to it wouldst thou 
akhnegi‘hi’ ne’ s‘hawi’?”’ T‘ho‘ge‘ oné™ da‘hofio™ dé™’se’ oné" 


I should drink that thou art At that now she gave it to and now 
the water earrying?”’ (time) him 
wa/ha‘hnegi‘ha’. Naie’ di’ ne’ oné™ wa’ha‘hnegakhwénda’nha’ 
he drank the water. Gen moreover that time (now) he finished eating the water 
it is) 
dofida‘s‘hagao™, wa’hé™hén’, ‘“Niawé™ha‘.” T*ho‘ge’ oné™ 
he gave it back to her he said, “Tam thankful.’”’ At that (time) now 
daionidadia’, wa’a‘hén’, “Nio‘.” T‘ho‘ge’ wa’ago‘hnegondi’ ne’ 
she no ete spoke she said, “So be it.” At that (time) she poured away the water that 
ack, 
e‘hawina’, saiofikdd, dé"’se’ sdietcié™“da’ ‘a‘se’ oid’. T*ho‘ge‘ 
she had been she went back, and again she dipped it new itisother. At that (time) 
carrying, 
oné™ he’ daio™déndia’. Nadie’ ne’ oné"™ honsaieio”’ t‘ho‘ge, 
now again thence she departed. Thatitis that now again there she at that 
(time) arrived (time) 
néngé™ ne’ hono™saié™” wa’hé™hén’, “ Hiid‘ hid’ ne’t‘ho‘ de’saieé™ 
this (itis) that he has the lodge he said, “Not (it is), verily, thus thou hast done 
tea’ agé™® hid’, “’A‘ewi' é"tchadadia’ ne’ som gwa’ nonwa‘ho’dé” 
where Isaid verily, “Do not thou wilt speak that who just kind of thing 
back (soever) 


é"e‘sawénna’nha’.”’ T’ho‘ge’ néngé™ ne’ eksi’gond‘ agoigwe‘ 
one will address words to thee.’’ At that (time) this (it is) that she, the maid, she, the human, 
wa’A‘hén’, “Oné™ gwa’ o‘ni’ hiia‘ ne’t‘ho‘ t‘hofsagied‘ ne’ oi&’.’’ 


she said, “Now just also not thus again I will do that it is 
other.’” 
T‘ho‘ge‘ néngé™ ne’ héngwe‘ wa’hé™hén’, ‘Naie’ di’ é*goniat‘hoié™. 
At that this (it is) that he,a human he said, “That more- I will tell thee. 
(time) (it is) over 
Nadie’ hua’ ne’ ’a‘so™ de’agogwat‘hwi‘ ne’ sand‘ha’ ne’ 
That (itis), verily, that still (not) she has made a trip (here) that thy mother that 
alei‘hwa‘hni‘da’ tea’ nwa’onni‘s‘he’ di‘saio™. Nadie’ di’ ’on‘ 
she should confirm the where so it has lapsed thou hast arrived That more- _ pre- 
matter here. (it is) over sum- 
ably 
é"ioianénkhe’ ne’t‘ho‘ hé"tche’, 6" s‘heiat‘hoié™ nadie’ géhigwa’ skada‘ 
it will become good there ea than thou wilt tell her that (it is) only one (it is) 
wilt go, 
onakdoda’ ne’ oi‘hwa’ge‘ €"wado” tea’ wa’sei‘hwis’&’ oné™ hid‘ 
it has room that it-matter-on it will become where thou hast promised now not 
it is valid 
ne’ oid’ ne’t‘ho‘ t‘hofisa‘siei’ oi8’ tea’ nwe’saiéfiinawé™ha’.”’ 
that it is other thus again thusthou itisother where as thou hast acted (done).”’ 


wilt do 


626 TROQUOIAN COSMOLOGY [eTH. ANN. 43 


Ne’t‘ho‘ge’ oné™ ne’ eksa’gond‘ wa’a‘hén’, ‘Ne’t‘ho’ gwa’ o’ 


At that (time) now that she, the maid she said, “Thus just too 
né*gieii’. Ne’t‘ho’ hé"sge’ tea’ die’défi’ ne’ agno‘ha’.” 
so I will do it. ‘There again I will go where coer ae that my mother.’? 
abides 
T‘ho‘ge’ oné™ sadio™déndia’. Ne’ oné™ hofsaieio” wa’a‘hén’, 
At that (time) now again she departed. That time there again she she said, 
(now) arrived 
“Naie’ ne’ né™ sgat‘hdia‘ne’ tea’ nwa’awé™ha’ tea’ nofwe‘ 
“That (itis) that thishere again Pea to where so it happened where the place 
tell it 
heei’dén’. Naie’ ne’ wa’gedjié™ ha’ tea’ nohwe‘ 
there I abide. That (it is) that I went to bring water where the place 
diio‘hnegitgén‘hwi‘, nadie’ di’ ne’ oné™ wa’gedjié™da’ oné™ 
there it water comes forth, that more- that time (now) I dipped the water now 
(it is) over 
dondaga‘défdia’. Ne’t‘ho‘ di’ isge’ tea’ nofiwe‘ de‘hofnasdji‘gwa’e, 
thence again I departed. There —more- erala where the place they are playing at ball, 
over 
walked 
s‘haid’dada‘ di’ ne’t‘ho’ nofida‘he’ wa‘hakhnega’negé”’, t‘ho‘ge‘ 
he, one person moreover, there thence be came he begged of me the water, at that 
(time) 
da‘heio™, nadie’ di’ ne’ oné™ wa’ha‘hnegi‘ha’ dofida‘hago™ tea’ 
Igaveittohim, that more- that time he drank the water thence again he where 
(itis) over (now) gave me it 
ga‘hnega’, t‘ho‘ge‘ wa’hé™hén’, ‘‘Niawé™ha‘.’”’ T‘ho‘ge’ one" 
it water, At that he said, “T am thankful.’ At that (time) now 
(time) 
dagadadii’, wa’gi‘hén’, ‘“Nio‘.”” Nadie’ di’ ne’ oné™ sagiend’ 
I spoke back, I said, “So be it.’” That more- that time again I took 
(it is) over (now) it 
ne’t‘ho! gwi’ hofigadi’ ne’ o‘hneganos, dé"’se’ ne’t‘ho‘ge‘ oid’ 
there just I threw it that it-water fresh, and at that (time) is 
other 
honsagedjié™ di’. Naie’ di’ ne’ oné"S honsaigio™ nadie’ néngé™ha‘ 
hence again I went to That more- that now there I again that this (it is) 
dip water (itis) over returned (it is) 
wa'hé™hén’, ‘Hid’ de’sai‘hwaieisdi‘ tea’ agé™, “’a‘gwi' 
he said, “Not (it is) thou didst fulfill it where I said, “do not 
é"tewéhnitgé™ nha‘ ne’ @™esawénna’nha’.”’ Naie’  gwa’t‘ho‘ 
thou wilt speak back that one will address thee. That (it is) next 
wahé™hén’, ‘Nadie’ géfigwa’ onakdodd’  ne’t‘ho’ hé"tche’ 
he said, “That (it is) only it has room there there again 


thou wilt go 
é™s‘heyat‘hoyé™ ne’ sand‘ha’ ’a‘so™ hiya’ t‘honé™ t‘hayegwat‘ hwi’ 


thou wilt tell her that they mother  stillnot verily here she has made a trip, 
’a‘so™ oni’ de’agoi‘hwa‘hni‘di‘ tea’ t‘honé™ si’dén’.”” T‘ho‘ge‘ 


still not also she has confirmed the matter wherein here thou dust abide.’ At that (time) 
oné™ ne’ goksten’a‘ wa’a‘hen’, “Dogé™s hia’ ongiad’das‘haié™ha’. 


now that she, the ancient One _ she said, “Ttis true verily I have delayed too long. 
Oné™ ne’ naie’ ageiénnénda’ii &gei‘hwa‘hni‘da’. Oné™ 
Now that that (it is) I have completed it I will confirm the matter. Now 
(I have made it ready). 
ne’ na’ née"  ga’a‘shié™ ofhai‘gwa’ o‘hiadji’ degayesdi‘. 
that the (that) here, (it) basket lies (it) bread huckleberries one mingled with it. 


Oné™ di’ ne’t‘ho’ hé"ge’ ofisa‘he’nigo™ha‘séfnia’, nadie’ hiia’ 
Now moreover there I will go hence again I will satisfy his mind, that (it is) verily 


HEWITT] ONONDAGA TEXT AND TRANSLATION 627 


wa’wa‘hetgé™nha’ ne’ ho’nigo™hi’. Nadie’ di’ on’ tea’ 
it became spoiled that his mind. That (itis) moreover presumably as 

né"iawe™ha’, é™si’déidak. Hyde’ ne’t‘ho’ hé"kgwat‘hwa’.” 

so it will happen, thou wilt continue First there I will make a trip hence.” 


to abide (remain). 
T‘ho‘geS oné™ wa’ont’A‘sige‘dat dé™se’ wa’o™dénidia’. Nadie’ 


At that (time) now She bore the basket by means and she departed. That 
of the forehead strap (it is) 
ne’ oné™ hwa’eio” tea’ nonwe’ hono™saié”’ ne’ Hodi‘he’ oné™ 
that now she arrived wherein the place his lodge lies, that HehasaStand- now 
there ing Tree 
ne’ gokstéi’aéé wa’a‘hén’, “Oné™ wi’gio™. Oné™ di’ khawi’, 
that She, the she said, “Now I have arrived, Now more- I bring it, 
Ancient One over 
oné™ di’ é"gei‘hwa‘hni‘dé’ ne’ khe‘hawa‘ oné™ gadogé™ sni’dén’,”’ 


now more- I will confirm the matter that my girl-child now in one place ye two abide.” 
over (together) 

t‘ho‘ge’ oné™ ne’t‘ho’ wa’e’a‘siié™ o‘héndo™higwa‘ tea’ hatgoda’. 
At that now there she laid the basket frontwards wherein he sat. 
(time) 

T‘ho‘gef oné™ ne’ hono™saié’ wa’hada‘gwa? ne’ o‘hiidi‘gwa’ 
At that now that his lodge lies he took it out that (it) bread 
(time) (he owns the lodge) 

dé"se’ wa’hé™“hén’, “Oné™ hiik’ wa’gai‘hwaiei’khe’. Oné™ 
and he said, “Now verily (it) matter is fulfilled. Now 

gai‘hwis sie’nigo"hé’ ne’ gé"dyo‘gwa’. Nadie’ se’ ne’ gagwegi‘ 

it (is) along they expected it that the (it) body That actu- that (it) all 
matter (time) people, of persons. (itis) ally 

hé"iagoné™ da.” T‘ho‘ge’ oné™ wa’hé™hén’, ‘Nadie’ di’ 
they will swallow it.” At that (time) now he said, “That (it is) more- 

over 
é"goniat‘hoié™, nadie’ ne’ s‘he‘hawa‘ ne’t‘ho’ hiid’ hetcié™’s tea’ 
I will tell thee, that that they offspring there verily again there she where 
(it is) moves about in 
da‘sa‘déndix’. Nadie’ di’ ne’ oné™ hé"tcio” t‘ho‘ge’ oné™ 
thence thou didst That more- that now there thou wilt at that time now 
depart. (it is) over (time) again arrive 
dé"dio™ déndia’. Naie’ di’ tea’ néMawé™*hi’. Agwas 
fo] 
she will depart thence. That (itis) more- wherein so it will happen Just 
over (as) (be done). 

dé"diontdagwai‘sia’da’, ’a‘gwi' katkd’ daieda’nha’.” Ne’t‘ho‘ge‘ 

she will come directly, donot any where she should stop.” At that (time) 
oné™ wa hé™hén’, “Oné™ di’ = &"goniat‘hoyé”, oné" 

now he said, “Now moreover I will tell thee, now 
é"gofhe‘nofnié™, hé*tchiwa’, naie’ ne’ oo’ nis néngé™ha‘ 


I will make a bundle thou wilt take that (itis) that too the thou this (it is) 
for thee, it home, 


? ? 


~? 


hé"tchio™da’, t‘ho‘ge’ oné™ gagwegiS hé™iagoné™dd ne’ sofigwe’di’. 
thou wilt have taken at that now all they will swallow it that thy people 
it home there, (time) 
Da, oné™ ne’t‘ho‘ge’ oné™, oné™ gagwegi’ &"ago’nigo™hiio’khe’.” 
So, now at that (time) now, now all they will be pleased.”” 
T‘ho‘ge oné™ ne’ o’wa‘hi’ wa’hofidak ne’ ga’i‘siigofiwa‘, naie’ 
At that now _ that meat he putitinit that in the basket, that 
(time) (it is) 
ne’ o’wa‘hithé™, nadie’ néngé™ha’ ne’ oné™ wa’ga’d‘seik wa’- 
that it is dried meat, that this (it is) that now it filled the basket he 
(it is) 
hé™hén’, “Oné™ e"tcha‘déndia’. Nadie’ di’ ne’ oné™ hé"tchio”’ 
said, “Now again thou wilt That more- that now again thou wilt 
depart. (itis) over reach home 


628 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


t‘ho‘ge’ oné™  dédio™dendiad’ ne’ s‘he‘hawa‘, oné™ ne’ na’ 


or thet now she will depart thence that thy child, now that ( Ha 
i that 
hiia‘sté™’ de’djiodieé™, gagwegi‘ oiane’.” 
not anything again it is done, all it is good.” 
T‘ho‘ge’ oné™ saiont’d‘sige‘dat, dé™se’ oné™ saio™déndia’. 
At that now again she caused the basket and now again she departed. 
(time) to be borne on her back by 


the forehead strap, 


vom 


Naie’ ne’ oné™ hofsaieio™” wa’a‘hén’, “Gon‘hawa‘, oné™ gagwegi‘ 


That that now there she again she said, “My child, now all 
(it is) arrived 
sagel‘hwa‘sénnia’. Oné™ di’ ne’t‘ho’ hé"tche’.”  T*ho‘ge’ oné™ 
again I have adjusted Now more- _ there again thou wilt At that now 
the matter. over go hence.” (time) 
saio™déndia’. Hua‘ ’ino™ t*he’agawenofi‘ oné™ gwa’ néigé™“has 
again she departed. Not far she had gone time just this (it is) 
ne’t‘ho‘ hada’ ne’ héigwe‘, wa’hé™hén’, “Oné™-khé™ tcisat‘ha‘hine’, 
there he stood that he (is) a he said, “Now is it thou art again 
human, traveling back, 
nadie’ ne’ ne™ degofiadiéd‘da‘ne’.”” Hiid‘ t‘ha’deiagoda’i‘, hiid‘ o’ 
that that this I come to meet thee.’’ Not she stopt, Not too 


(it is) 
de’diiagodadi‘.  T‘ho‘ge‘ oné™ wa’ofitgat‘hwi’, do™sa‘hatdeni’, 
she spoke in reply. At tht (time) Now she looked, he transformed himself, 
ské™hnaksé” sawado”™. 
a Fox again it became. 
Deiegii‘hi’ né™hiewa‘ nhwa’gadakhe’.  Hiid‘ de’ino™ 
She had her yonder direction thither it ran. Not far (it is) 
eyes on it 


t‘he’agawenon’ oné™ he’ oi8’ sa‘hofwagé™  ne’t‘ho’ hada’ 
she had gone now again other again she saw him there he was 
standing 
o‘ha‘hakda’; t‘ho‘ge’ he’ oné™ wa’hé™hén’, “Oné™ wa’didiadia’nhi’. 
beside the at that again now he said, “Now thou and I meet 
pathway; (time) each other. 


? 


wove 


Is ne’ né™ degoniadéa‘da‘ne’.” Hua‘ e’ da’deiagoda’i‘, hiid‘ o‘ni’ 
Thou that here I come to meet thee.” Not again she did stop, not also 

de’diagodadi‘. T‘ho‘ge‘ oné™ he’ wa’ofitgat‘hwa’ oné™ he’ 
did she speak in reply. At that (time) now again she saw it now again 
dofisa‘hatdeni’. T‘ha‘hiofini’ ne’ na’ sawado”’. Deiega‘hi’ né“higwi'’ 


again he transformed Wolf that the again it She had her yonder direction 
himself. that became. eyes on it 


nhwa’gadakhe’. Hiia‘ ino™ t‘he’agawenofi‘ oné™ wa’onhdyé™ha’ gwd’ 


thither it ran. Not far she had gone time she was surprised 
(it is) (now) 


da‘he’ ha‘hada’ge‘s‘ho™”, wa’hofwayéfde’nha4’, nadie’ oné™ da‘he’ 
he is along on the pathway, she recognized him, that now he is 
coming (it is) coming 
ne’ t‘hono™saié™ tea’ nohwe‘ saiagawe‘di‘hadie’. Wa’t‘hiadaa’nha’, 
that he owns the lodge wherein place again she is going towards. They two met, 
t‘ho‘ge oné™ wa’hé"hén’, ‘Dawak’nigo™ga‘hé™ha’ hojisa‘sio™. 
at that now he said, “Thence, my mind became troubled again thou shouldst 
(time) arrive home. 
Naie’ gai‘honnii‘ha’ dofdagoniadéa‘da‘na’.”’ Hiik‘ he’ da’deiagoda’i‘ 
That it causes it I come to meet thee.” Not again she stopped 
(it is) \ 
dé™’se’ haii‘ o’ dediagodadi‘. T‘ho‘ge’ he’ oné™ wa’ofitgat‘hwa’ 
and not too she spoke in reply. At that(time) again now she saw it 


HEWITT] ONONDAGA TEXT AND TRANSLATION 629 


dofsa‘hatdeni’, O‘gwai'  sawado™. Deiega‘ha’ né™“haigwa‘’ 


again it transformed a Bear again it became. She had her eyes yonder direction 
itself, on it 

sagadakhe’. Naie’ di’ ne’ oné™ hofsaieio™, wa’d‘hén’, “Oné™ 

again it ran. That more- that now again she arrived she said, “Now 
(it is) over home, 

sagio”.” Tho‘gef ne’ hono™’saié™ wa’hé"hén’, ‘ Niiawé™ha‘, 

again I have At that that he has the lodge he said, “T am thankful, 
returned.” (time) 


wa’tchadonfgo‘da’.”’ 
thou didst pass through it.’”’ 
T‘ho‘ge‘ oné™ ne’t‘ho’ e’dén’ gaéi‘gwa’’ nwa’gai‘hwis‘he’. Nadie’ 


At that now there she remained certain so it (was) long time. That 
(time) (somewhat) (it is) 
gé"s ne’ oné™ he’ wa’honnida’k nadie’ gé"s ne’ oné™ wa’hénnidagén’ 
custom-that time again they slept that custom- that now they lay down 
arily (now) (itis) arily (time) 
wi’ t‘hiad‘si’daik, nadie’ gé"s ne’ oné™ wa’hiatgé™hd’ nadie’ ne’ tca’ 
they two placed their that custom- that time they two arose; that that where 
feet together, arily (it is) in 
hiadonie’s dedjiaé™ degiaddiii’s. Dyén‘ha’egws’ oné™ 
they two breathed both they two met habitually. After a while time 
habitually (now) 
wa’agoia’daiéfidet‘he’ ne’ é"lagoksai’daiéfida’nha’. Nadie’ ne’ oné™ 
her body became noticeable that she will become possessed of a child. That that time 
(it is) 
ol hwakda’ oné™ é™agowidiéida’nha’’ oné™ ne’ hono™saié™ 
it (is) beside the now she will become possessed of a child now that he has the lodge 


matter (time) 
wa’ hé™hén’, “Ongii‘sé™diksén‘ha’. Naie’ di’ ge‘he’ aloigwéfni‘sak ; 
he said, “T have dreamed a dream. That more- I desire one (they) should seek to 
(it is) over it find my word; 
nadie’ se’ ne’ deioi‘sé™ didogé™di‘.”” T*ho‘ge’ oné™ wa’hadé™niodé™, 
that soit that it is a designated dream.” At that now he made a feast, 
(it is) is (time) 
oné™ di’ wa’hofhwawénni‘sak. Wa’gai‘hwis‘he’ gagwegi‘ hon‘ 
now besides they sought to find his word. It (is) a long matter (time) all presume 
ably 


wa’honde’niéidé™ ne’ hénnongwe‘ dé"’se’ ne’ gondiio’. Hiia‘ 
they attempted it that they are humans and that they are Not 
animals. (at all) 


de’awet onda‘ho’nigo™hiio’khe’. T‘ho‘ge‘ oné™ ne’ Ga‘ha‘syéndiet‘ha’ 
it is‘possible it could cause his mind to be At that now that  It-Meteor (It casts light) 
satisfied. (time) 


Owii‘he’sda’ Ni‘haia’do’dé™ wa’hé™hén’, “I’ ’o™ké™ gade’niéidé™ 
it (is) white Such his body (is) he said, eer next in let me attempt it 
kind of (it is) order 


agonwénni‘sak. Hus‘ de’oi‘hwadogé™ naie’ daioga‘hi’ik ne’ 
I should seek to find Not it (is) a certain matter that its eyes touched it — that 
thy word. (at all) (it is) 
sadon‘he‘sé’ ne’ aiagwaéndodagwa’ ne’ sadéidoda’ ne’ Ono’djia’?”’ 
thy life that we should pull up the that thou didst set up that Tooth?’” 
standing tree for thyself Tiger Lily 


T‘ho‘ge‘ oné™ ne’ hodé™niod&’ wa‘hé™héa’, ‘Niiawé™ha‘. Oné™ 
At that now that he is giving the feast he said, “JT am thankful. Now 
(time) 

wa’gii‘hwayei’khe’ tea’ nigaie‘hd’ ne’ agei‘sé™da’. Oné™ di’ 
(it) matter, is fulfilled wherein so it acts that my dream. Now besides 

(manifests itself) 
é"gwat‘hoié’. Agwas éf’ tea’ agéino’do” wa’hadiéidodagwa’ 
I will tell you (plural). Just I thought wherein I knew it they pulled ne ue standing 
re 


, 


? 


630 TROQUOIAN COSMOLOGY [ema ANN ds 


ne’ agadéndoda’ agwas wa’wado™hwéndjiawet‘ha’. Agwas én’ 


that I set tree standing just (it) earth tore itself open. Just I 
for myself thought 
tea’ agéhno™do™ LT’ dé”se’ ne’ deiagni‘ ne’t‘ho’ wa’agiadié™ tea’ 
where- I knew it I and that we two there we two seated wherein 
in are one ourselves 
odo™hwéndjiia’gi’, agwas  ha’deyago‘si’dé’do"k o‘sadagonwi‘, 
(it) earth broke itself off, just her feet hung down into the cavern, 
ne’t‘ho‘ge’ oné™  é"agiadekhofnia’ o‘sadagé™ hiada’ tea’ 
at that (time) now we two will feed ourselves at the edge of the cavern wherein 
odo™hwéndjiia’gi’. Ne’t‘ho' niwagei‘sé™do’dé™; wa’gatgat‘hw2’ 
(it) earth broke itself off. Thus so my dream (is), kind of I saw it 


oi‘hwagwegi tea’ néMawé™ha’.”’ 
(it) matter (is) wherein so it will come to pass.” 
whole 


T‘ho‘ge’ oné™ ne’ héfinofgwe' gédio‘gowané™ hodiia’daie’%‘, 
At that (time) now that they (are) humans (it) body large (is) they are assembled, 
wahénni‘hén’, “Hau’ gi’si‘, oné™ wadei‘hwa‘défidia‘ tea’ 


they said, “Come, then, therefore, now let the matter start where 


nigaie‘had’ ne’ sai‘sén‘da’.”” T‘ho‘ge‘ oné™ wa’hadiéidodagwi’ 


so it acts as that thy dream.” At that (time) now they pulled up the standing tree 

ne’ hodénidoda’,  wa’dio™hwéndjiofigo‘da’. T‘ho‘ge’ oné™ 
that he has set up for himself a tree, it made a passage through the earth. At that (time) now 
wa’héfni‘héh’ ne’ héfinofgwe‘, ‘Oné™ wa’agwai‘hwaieisd&’ tea’ 

they said that they, humans, “Now we have fulfilled the matter where (as) 

wr? , 


nonwa‘ho’dé” _ sai‘séii‘doiidakhw3’. Tho‘geS  néfigé ne 
kind of thing it causes thee to have dreams.” At that (time) this (it is) that 
hono™saié™’, wa’hé"hén’, “Oné™ hid’ gagweei‘ ne’t‘ho! nwa’awe™hi’ 
he has a lodge he said, “Now _ verily all thus so it has come to pass 
ne’ gai‘hwis’a‘sa’. Oné™ wa'wawé™haik ne’ agadé‘heda‘ewa’. 
that  it-matter is ordained. Now, it-flowers are sere (ripe) that I have had a standing tree. 


Oné™ di’ gagwegi‘ dé"watdeni’ tca’ niga‘hw&’ ne’ t‘honé™ 


Now, moreover all it will change itself where asmuchasit holds that here 
x ne n? 9) 


o“hwéndjiide’, gagwegi’ ’a‘se’ é™swado™, T‘ho‘ge’ oné™ 
it-earth is present, all (itis) new again it will become.” At that time now 
wa hé™hén’, “Oné™ di’ hia’ é"1agiiadekhoninia’ ne’ ofsadagé™“hiada’.”” 
he said, “Now, more- verily, one and I will feed that at the edge of the cavern.” 
over, ourselves 


Tho‘ge’ oné™ gao™hwi’ ne’ Awé™hai‘ oné™ hwa’egwi’, dé"’se’ 
At that (time) now she, herself that Sere (Ripe) Flower now she got and 
ne’t‘ho’ wa’ege‘héfi’ ne’ gakhwa’ akda’a‘ tea’  nofiwe‘ 
there she piled them that it-food nearby where the place 
odo™hwéndjia’gi‘; oné™ di’ ne’t‘ho! wa’ondié” dese’ wa’ii‘hén’, 
it-earth is broken through; now, moreover, there shesat herself down and she said, 
“Oné™ gagwegi’ wa’gai‘hwaiei’khe’ tca’ nigaie‘ha’ ne’ sai‘séi‘da’.” 
“Now, all it-matter has been fulfilled as so it acts that thy dream.” 
T‘ho‘ge’ oné™ ne’t‘ho’ wa’hadiéi’ dé’se’ wa’hé™hén’, Onée™ 
At that now there he sat down and he said, “Now 
gcagwegii wa’tga‘hén’nha’ tea’ nofwa‘ho’dé™ odei‘hwade’. Oné™ 
all it is filled as, where, kind of thing it-matter unsettled Now, 
(to be done). 


di’ nadie’ dé"diadoft ne’ gai‘hwis’a‘si’. Naie’ di’ ne’ oné™ 


more- that (itis) thouandIwill that it-matter is ordained. That (it is) more- that now 

over eat together over 

ne’t‘ho’ néTiawé™ha’ ne’  he‘da’ge‘ @"o0do"k ne’ t‘honé™ 
thus so it has come to that downward, it will have that here 


pass beneath, become 


HEWITT] ONONDAGA TEXT AND TRANSLATION 631 


é"diéino™donnio™”.” Ttho‘ge’ oné™  dofsa‘hada’nha’ dé?’se’ 
thou and I at think repeat- At that (time) now again he stood up and 
edly.” 
wa hé™hén’, “Oné™ wa’sa‘déndia’,”’ oné™ di’ wa’tchago‘tciaé™ dé™se’ 
he said, “Now — thou dost depart,” Now more- he shoved her and 
over 
oné™ ~~ -wa’eiad’dé™ nha’ tea’ o‘sadagonwa‘ tea’ nofiwe‘ 
now her body fell where it-cavern-in where the place 
odo™hwéndjiia'gi’.  T*ho‘ge’ oné™ dofnda‘hadiéidddé™. 
it-earth is broken through. At that (time) now they again reset up the tree. 
Naie’ di’ tea’ nigé™ ne’ oné™ wa’eid’dofdie’ ne’t‘ho‘ge’ oné™ 
That (itis) more- where soitis far that time (now) hence her body is at that (time) now 
over in flight 
wa hofiwagé™ ne’ Owi‘he’sd&’ Ni‘haid’do’dé™ ne’ Ga‘ha‘syéndiet‘ha’. 
she saw him that it is white so his body is kind of that It casts flames (Fire- 
Dragon). 
Nadie’ wa’tchagoia’dano™nhagwa’, dé™se’ wa’hé™hén’, “One 
Bae he caught her body (as it was in flight), and he said, “Now, 
it is) 
sat‘ha‘hine’. E®gofid’dage‘nha’ di’ tea’ niio™ é"kewénia’. Naie’ 
thou art traveling I will aid thee more- as soitis Iwill be ableto That (it is) 
(art on thy way). over (where) much do it. 
é*dioianén‘hwa’ tea’ niwage’s‘hasdé™s‘haié™ ne’ tgagonda’ a‘son‘hek 
it will follow its course as so (much) I have power that byall means than shouldst 
(where) be alive 
ne’ oné™ he‘da’ge’ hé™sio™. Nadie’ diioi‘hwa&’ tea’ ne’t‘ho‘ 
that time (now) below therethouwilt arrive. That (itis) it is the reason fee (as) thus 
(where) 


né"awé™ha’ tea’ nadie’ hiidé’ I’ hagei‘hwas ne’ da‘hiaid’dé™ da’. 
soit will come to where that (itis) verily I heaccuses meof that he cast thy body down. 
the matter 


Khawi’ di’ nadie’ &™son‘he‘ewik ne’ oné™ he™sio™ ne’ he‘da’ge‘.” 
Iamcarry- more- that thouwiltliveon which that time therethou wilt that below.” 
ing it over (it is) (now) arrive 

T‘ho‘ge’ oné™ wa’ofitgat‘hwa’ ne’ oné™h’ dé"’se’ ne’ o’wa‘hi’ 

At that now she saw it that it-corn and that it-meat 

(time) 
dedjiaé™ ofhé™ ~ha‘hwa’. T‘ho‘ge’ oné™ wa’eiena’. Oné™ 

both it is dry (dried) he held it. At that (time) now she took it. Now 
di’? wa’hé™hén’, ‘“E®g¢of’déithna’ tea’ dewa‘séino™ nigé™ 
? = to} 

more- he said, “T will accompany thee where it is the middle so it is distant 
over 


hé*kewat‘hwa’ tea’ nigé™ Is’i‘ wa’se’.” T‘ho‘ge’ oné™, oné™ 
I will make a trip where soitis thou per- thither thou At that (time) now, now 
distant sonally art going.” 
wa’ondongo‘da’. Hiidié de’ino™ nigé™ t‘he’agawenon oné™ 
she passed on. Not it isfar soit is distant she had gone now 
ne’ na’ wa’hé™héa’, “T’honé™ géfigwd’ nigé™ nwa’kgwenia’ 
that the that he said, “Here (it is) only so it is distant so I am able to do it 
wa’gonia’dage‘nhi’. Nadie’ di’ nadie’ ne’ s‘hawi’ ne’ ga’s‘hasdé"™sa’, 
I aided thee. That more- that that thouart that it-potence, 
(itis) over (it is) carrying it power 
dyén‘ha’’gwi’ @"wado™ skéfino”™ t‘ha’dé™sadongo‘da’. Hiia‘ 
5D 5 
if so it be it will be possible in weal thou wilt pass through it. Not 


na’ de’gai‘hwis oné™ ne’t‘ho’ né"djiiawé™hd’ tea’ niiot tea’ 


the it is a long matter now thus so again it will come to pass as soitis where 
(that) (where) 


nofwe’ da‘sa‘déndia’.”” TSho‘ge‘ oné™ ne’ na’ sa‘hakda’. 
the place thence thou didst At that (time) now that the he turned back, 
depart.” that 


632 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


Oné™ wa’ofdongo‘da’. Nadie’ di’ ne’ he‘da’ge’ onatga’de’ 
Now she passed on. That (it is) more- that below, beneath, they are 
ver numerous 
ne’ sowék h&’diiodi’sige‘’. Nadie’ di’ ne’ s‘haia’daida’ haid’da’ 
that ducks every they are kinds That (it is) more- that he is one person his body is 
in number over present 


nadie’ ne’ diiotgont he’tgé™ ha’de‘haga‘ha’. Dién‘hi’ewi’ oné™ 

that that always upwards he has his eyes fixed, After a while now 

(it is) 

wa’t‘ho‘héne‘da’, wa’ hé™hén’, “ Ajéna’ ongwe‘ he’tgé", 
he shouted, he said, “Tt seems a human being above 

daieiai’dondie’.”” TSho‘gef oné™ ne’ Ha‘howé™ wa’t‘ho‘héne‘da’, 

thence Te body is At that (time) now that Loon he shouted, 
falling.’’ 


wa’hé™hén’, ‘‘Djiat‘hadat, deietchiia’daa‘da‘, skénno™a’ déie’- 
he said, “Do ye mount upwards, do ye meet her body slowly she 
wy 


déndin’ha’.” T‘ho‘ge‘ oné™ ne’ sowék wa’ tgondidé”’, wa’gont‘hadat 
will alight.” At that now that duck(s) they flew, they raised them- 
(time) selves, 
he’tgé™‘ ne’t‘ho‘ wa’ tchagofinadaa‘da, nadie’ ne’ wa’tgondiia’dikha‘ho” 
above there they met her, iat that they joined together their bodies 
10 1S. 
ne’ sowék, ne’t‘ho‘ge’ one™ ne’t‘ho’ wa’ondié™. Oné™ skéfino™ a‘ 
that duck(s), at that (time) now there she seated herself. Now slowly 
he‘da’ge‘ hof‘sagofine’. Naie’ ne’ oné™ don‘sagonni’déida’nha’ 
down thence Sreta they That (it is) that now there again they alighted 
went. 


he‘dage‘ ne’t‘ho‘ niio‘di‘hadie’s, degondiia’dakha‘ho™ odi’sgo’gi‘ne’s, 
below there thus soitremained moving their bodies severally joined they floated going from 
about, place to place, 
ne’t‘ho’ di’ etgodadie’s. T‘ho‘ge’ oné™ ne’ Ha‘howé™ oné?, 
there more-_ she sat going from At that now that Loon now 
over place to place. (time) 


wa’ t‘ho‘héne‘da’, wa’hé™hén’, “Oné™ gaie’ nohdasne‘ gagweet.”” Tho'ge‘ 
he shouted he said, “Now hither thence do ye all.’” At that (time) 
come 
oné™ wa’hodiia’daieik gagwegi’. Oné™ ne’ Ha‘howé™ wa’hé™hén’, 
now they assembled all. Now that Loon he said, 
“Oné™ wa/ofigwaid’daieik, ne’ I’ diofigwadieé™di’ ongwaio™ 
“Now we have assembled, that we there we were the first we arrived 


ne’ t‘honé™. Oné™ di’? wa’dwado™hwéfdjiok aiet‘hiia’dage‘nha 


that here. Now morevoer it has become necessary we should aid her 
ne’ degeni‘ ofido™t‘ha’ wa’eio”. Oné™ di’? é€"wadoda‘sia’ dod 
that two (if is) she becomes she arrived. Now moreover it will manifest itself how 
niiohewa’s‘hasdé™sa’s tea’ nidiio™ ne’ tgagofdd’ aiagon‘hek. 
so our potence (is) large where so we number that by all means peehoul deen 


Naie’ hiid’ dawadieé™ di’ wa’hai‘hwagwenia’ ne’ De‘haé™hiaga‘ha’ 


That verily it was the first he was able to do the that He looks at the sky, has 
(it is) matter his eyes fixed on the sky 
naie’ wa’s‘hagogé™ tchon—daieia’dondie’. Oné™ di’ sofiga’ 
ee he saw her while her body was falling hither. Now moreover someone 

(it is, 
thé™nigo™hedé™ hot né"dwaiedi’ 6%agon‘hek. Gaén‘ nofwe‘ 
let him devise a plan what so we will do she ie continue Where (it is) the place 
ive, 
nériet‘hi’dén’.” Tho‘gef oné™ wa’hofide’niéndé™ ne’ sowek-s‘ho™ a‘. 
we will place her.’’ At that (time) now they attempted it that ducks-severally. 
Hid’ de’hodigwenio™  a‘hon’nigo™hedé™ nha’. T‘ho‘ge’ ne’ 


Not they are able to to do it they should find an idea (mind). At that (time) that 


HEWITT] ONONDAGA TEXT AND TRANSLATION 633 


Ha‘howé™ wa’hé™hén’, “Is o™ké™ &é™swade’niéndé™” ne’ 
Loon he said, “Thou next in turn ye will attempt it that 
swagwenio™ ganohwagonwa de‘swadawéniek. Doga’t ’o™ké™ 
ye are able to doit in the depths (of water) ye continue to travel about. If next in turn 
ae‘swatchénni’ hot naeswaiei’ ne’ aiagoid’dagadat.” 
ye would find it how soyeshould doit that it should support her body.” 
T‘ho‘ge’ oné™ wa’honde’niéndé™. Naie’ di’ ne’ Hano’gie‘ 
At that (time) now they attempted to do it. That (it is) moreover that Muskrat 
wahé™hén’, “TI & gegwi‘ha’ ne’ o‘he‘da’ ganohwagonwii‘. 
he said, “TI Iwill beabletogoforit that it-earth in the depths (of the water) , 
Naie’ di’ tea’ néMiawé™ha’. Dién‘ha’ewa’ &*kewenid’ dé*tkhawi’ 
That more- (where) so it will come to If it so be I will be able to thence I will 
(it is) over as pass. o it bring it 
é"iongwadiéa’s‘hwiio’khe’; ~—se’-khé™ ~e‘hawi’ ~~ se’—shhii&’—s nae’ 
it will render our luck good (pro- for-is it (not) she bears it actu- verily that (it is) 
Pitious) ; with her ally 
ne’ ga’s‘hasdé™sii’.”” T‘ho‘ge‘ oné™ ne‘ Hano’gie’ wa’ha‘don- 
that Be Doane’ (peel At that (time) now that Muskrat he dove (into 
power). 
wek. Wa’gai‘hwis‘he’. Oné™ gw’ sa‘hadia’da’eaiad‘ewd’ 
the It was a long matter. Now just again his body floated 
water). 


hawé™heya’stci‘hwe™. T‘ho‘ge’ ne’ Ha‘howé™ wa’hé™hén’, 
he had already died. At that (time) that Loon he Said, 
“Oné™ snikdo™ hot nofwa‘ho’dé™ nwaé’awé™ha’ tea’ hid‘ 
“Now do ye examine it what kind of thing so it came to pass where not 
de’s‘hon‘he’.””  T‘ho‘gef ne’ Naga@ia’gi’ wa’hé™hén’, “T’ gwa’ 
he is again alive.” At that (time) that Beaver he said, ap just 
o © ha’ ’onS gat‘hongaii’k.”’ Oné™ di’ wa‘hakdo” ne’ 
too verily presumably I will volunteer.” Now, moreover he examined it that 
Hano’gie‘ dedjiaé™ hé™niogaé™hwa’ ne’ o‘he‘di’ 
Muskrat both he held pawful that it-earth 
dé™’se’ ha‘sagonwa‘ tea’ nheionowé™ iS dega‘hén’ ne’ o‘he‘da’. 
and in his mouth where it is as much as it is full that it-earth. 
possible 


T‘ho‘ge’ ne’ Nagdaia’gi’ oné™ wa’hé™hén’, “Hot nofwa‘ho’dé” 
At that (time) that Beaver now he said, “What kind of thing 
né"dwaieidi’ nadie’ ne’ né™ o‘he‘da’ ha‘hawi’ néngé™ ha‘ sa‘hayia’- 
So we will do it ee that this it-earth he bears it this (it is) again his body 
it is 
da’gad‘ewi’?” Tho‘ge’ oné™ ne’ Ha‘howé™ wa’hé™nén’, “Hau’, 
has floated?”’ At that (time) now that Loon he said, “Well, 
oné™ songa’ hat‘hongaia’k nadie’ néngé™ha dé™ha‘gwa’dad’ ne’ 
now some one let him volunteer that (itis) this (it is) he will hold it up that 
o‘he‘dd’ tea’ é"wado™ ne’t‘ho‘ éet‘hi’dén’ ne’ agofgwe‘.”’ T‘ho‘ge‘ 
it-earth where it will become there we will place her that she,a human (is).’’ ears 
m 


ne’ Nagaid’gi’ wa’hé™hén’, “I’ tgadieé™da‘ agade’niéndé™.” 
that Beaver he said, OBt I will be the first I should attempt it.”” 
T‘ho‘ge‘ oné™ tea’ niio™ ha‘hawi’ ne’ Hano’gie‘ oné™ wa’hondeién- 
At that now as so it is he bears it that Muskrat now they arranged it 
(time) (where) much 

nonnid’ ne’ o‘he‘da’, nadie’ ne’ oné® has‘ho‘ne‘ da‘hadi‘hén’ ne’ 
according to that it-earth, that (itis) that now on his back they placed it onit that 
their skill 


Nagaia’gi’. Niioi‘hwagwa‘ha‘ oné"* wa’hé™hén’, “Hua’ hé” 
Beaver. So it-matter (is) short time he said, “Not I think 


19078°—28——41 


634 IROQUOIAN COSMOLOGY [BTH. ANN. 43 


of’ t‘hakgwenidé swa’djik dé"’gi‘ oksde’.”” T‘ho‘ge‘ oné™ sa‘hadi- 
presum- I should be able because excessively it is At that now again they 
ably to do it heavy.” (time) 
hii‘gw’ ne’ o‘he‘da’. T‘ho‘ge‘ oné™ nadie’ ’o™ké™ ne’ Hania‘dé™ gona‘ 
took itoff that it-earth. At that (time) now that (it is) mext in that He, Turtle Great (is) 
order 


wa’ hawénnitgé’ nha’ wa’hé™hén’, “T’ Von’ é"gade’niéndé™.” 

he spoke he said, “T presumably I will attempt to do it.’’ 

T‘ho‘ge‘ oné™ ne’t‘ho’ wa’hadi‘héf’ tea’ has‘ho‘ne‘ ne’ o‘he‘da’. 
At that now there they placed it on it where on his back that it-earth, 
(time) 

T‘ho‘ge’ oné™ néngé™ha‘ ne’ Hania‘dé™ gona‘ wa’hé™hén’, “Ne’t‘ho‘ 
At that now this (it is) that He, Turtle Great (is) he said, “There 
(time) 

ews’ o‘ni’ ha’degaiei’ é"*kgwenid’. Naie’ di’ tca’ néMawé™ha’. 

just also it is enough I will be able to That (it is) more- where so it will come to 
do it. over pass. 


Diéi‘ha’ews’ 6"wadodiaka’ ne’ o‘he‘da’ ne’t‘ho’ gwa’ o’ nia, 
If so it be it will grow in size that it-earth thus just too I per- 
sonally 


né"iawé™hi’ tea’ di’ né"iododi‘hadie’ ne’t‘ho‘ o’ ni’a‘ né"wagadddi‘- 
so it will come to where move- so it will be growing thus, too, I per- so I will be growing. 
pass over sonally 


hadie’.”” T‘ho‘ge‘ oné™ ne’ Ha‘howé™ wa’hé™hén’, “Oné™ hiid’ 
in size.” At that (time) now that Loon he said, “Now verily 
‘on’ ne’t‘ho‘ nwe’dwagwenia’ ne’ diongwadat‘hénde‘di‘.” T‘ho‘ge‘ 
presum- there so we have been able to that we came as the first ones,” At that 
ably do it (time) 
oné™ ne’t‘ho’ oné™ wa’s‘hagoni’dén’ ne’ agohgwe‘. Oné™ ne 


now there now they placed her that she, a human Now, that 
(is). 


Ha‘howé™ wa’he™hén’, “Oné™ wa’ewaiéinéfida’nha’,’”’ dé’se’ 
Loon he said, “Now we have finished our preparations and 
for thee,’’ 


, 


oné™ akda’a‘ nhofsa‘héfine’. 
now elsewhere there again they went. 
T‘ho‘ge’ néfigé™ha’ tea’ nonwe‘ niie’déi’ oné™ wa’wa‘siwé™ 
At that (time) this (it is) where the place thereshe abides now it began 
ododi‘hadie’. Agwas t‘ho‘djik oné™* tea’ niio™hwéidjid’ oné™ 
it continued to Very “about right’? now where so it-earth (is) large now 
grow. 
wa’agoksa’diénda’nha’, ndie’ ne’ agofigwe‘ ne’ eksi’a‘. T*ho‘ge‘ 
she brought forth a child, that that she,ahuman, that she, a child, At that 
(it is) is is. (time) 


oné™ ne’t‘ho‘ deiago‘snye’ o‘snowe’ gododi‘hadie’. Hid‘ de’gai‘hwis 
now there she attends toit it (is) rapid shecontinues togrow. Not _ it-matter is long 
oné™ eksa’da‘se’a‘ wa’wado™ ne’ ofdat‘hawi‘. Nadie’ di’ tea’ 


now she, a maid, (is) it became that her offspring. That more- where 
(it is) over 


nwa’awe"ha’. Oné™ hid’ gé"s deiagodawénnie‘, gokdonniondie’s 


so it came to pass. Now verily custom- she wanders about, she goes about examining 
arily things 

tea’ nio™hwéndjid’ tea’ nigninagee’. Wa’ ofdyén‘ha’gwa’ 

where so it-earth is large where there they two inhabit. She was surprised 

ne‘t‘ho’ hada’ ne’ héfigwe’. Oné™ wa’hé™hén’, “Hid~khe™ 
there he was that he,a human, is. Now he said, “Not-is it 

standing 

t‘ha‘sat‘hondat aioigniniakhe’? Aiéna’ sadongwe’di‘saks?” T‘ho‘ge‘ 

thou shouldst con- thou and I should It seems thou art looking for a At that 


sent to it marry? person for yourself?” (time) 


HEWITT] ONONDAGA TEXT AND TRANSLATION 635 


oné™ wa’hofiwatgat‘hwa’ wa’egé™ dji’tgwa’ niio‘t ne’ ho‘séfnid’di‘, 


now she looked at him she saw (it) yellow soitis that heis dressed with it 

T‘ho‘gef oné™ wa’a‘hén’, “Hiid‘ t‘hoidagénno™do™. E™skheiat‘hoié” 
At that now she said, “Not I will will it. I will first tell her 
(time) 

di’ hide’ ne’ agno‘ha’, niaie’ é&"diéino™do™.’  T*ho‘ge‘ 

more- first that my mother, that (it is) she will will it.” At that 

over (time) 
oné™ saio™déndia’. Ne’ oné™ hofisdieio™ wa’ai‘hén’, “Wa’hegé” 
now again she departed. That time there seein she she said, “T saw him 
arrive 

ne’ héfgwe‘ si‘ nofwe‘ t‘hada&’. Hada‘héido"k daiohgniniakhe’.” 

that he,a human, yon- the place there he is He is asking it he and I should marry.” 

der standing. 

T‘ho‘ge‘ ne’ gokstéii’a‘ wa’a‘hén’, “Hot nofiwa‘ho’dé™ di’ wa’si‘hén’?’ 
At that that she, the she said, “What kind of thing more- thou didst say?’” 
(time) Ancient One over 

Wa’ehén’, egwa’ on “Gnotha’ é*diéno™do.” T‘ho‘ge‘ 

I said, just also, “My mother she will will it.” At that (time 


ne’ Gokstén’a‘,wa’a‘hén’,““N aie’ gwa’ o‘ni’ da‘si‘hwaieit tea’ nwa’sied’.”” 
that she, the Ancient _ she said, “That just also thou didst fulfill (where) so thou didst 


One (it is) the matter as do it. 
Hot nofiwa‘ho’dé™ di’ ni‘haia’do’dé™ dé"’se’ hot nohwa‘ho’dén™ di’ 
What kind of thing more- such kind of body and what kind of thing more- 
over (is) his over 
ni‘hone’no’dé™ ne’ wa’hesgé™?”? Wa‘a‘hén’ ne’ eksa’di‘se’A‘, 
such is his kind of that thou sawest him?” She said that she, the maiden, 
raiment 
“Hoia’dayé™sdié dé™se’ odji’tgwa’ ni‘hane’no’dé™.”’ T‘ho‘ge’ ne’ 
“His body is fine-looking and it-yellow (is) so his raiment (is) kind of.” At that that 
(time) 
Gokstén’a’ wa’d‘hén’, “Hid! gwa’ o’ t‘hagei‘hwa‘hni‘da‘. Ne’t‘ho‘ 
she, uae Ancient she said, “Not just too Iwill conse it (confirm There 
ne it). 
honsa‘se‘, €™si‘hén’ di’ ‘Hiid‘ de’agogaie™i'.’”’ T*ho‘ge’ ne’ 
thence again thouwiltsay more- “Not she consented to it’.”” At that (time) that 
do thou go, over, 
eksa’da‘se’i‘ ne’t‘ho‘ hofisaié™. Ne’ oné™ hofisdieio™ tea’ nonwe‘ 
she, the maiden there thence again That time thence again she where the place 
she went. arrived 
t‘hadd’ wa’d‘hén’, ‘Hila’ de’agogaié™i‘.””. T‘ho‘ge‘ oné™ — dofisa‘- 
there he is she said, “Not she consented to it.’’ At that (time) now he again 
standing 
hatga‘hadeni’, dé™se’ wa’hé™hén’, ‘Hild’ gw’ o’ naie’ sté™” 
turned about, and he said, “Not just. too that (it is) Buy: 
thing 
dewak’nigo™he’dé™.”’ Oné™ wa’ontgat‘hwa’ donsa‘hatdeni’, hiid‘ 
I have kind of mind (about it).”’ Now she saw he again transformed not 
himself 
na’ ofigwes de’gé™, ské™hnadksé™ sawado™”. T‘ho‘ge’ oné™ 
(as ) a human being it is, Fox again it became. At that (time) now 
that 


siio™déndia’. Doga’a‘ niwéfidige’ oné™ he’ dof‘sdiioidawéinye‘sa’, 
againshewenthome. Few (itis) somanydaysin now again again she went to travel about 


number 
gokdonfiniondie’s tea’ nigé™ niyot‘hnego’kdadie’. Wa’ondyén’ha’gwa’ 
she went examining where soit is it-water-ends-along. She was surprised 
severally far 
ne’t‘ho’ gw’ hatgod&’ ne’ héfigwe‘, oné™ ne’ na’ wa’hé™hén’, 
there just he sat that he, a human, now that the that he said, 
“Nien? sa’dongwe’di‘saks. A‘sat‘hofidat-khé™ ne’ 


“Tt seems thou art looking for a person. Thou shouldst consent—wouldst thou that 


636 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


alongniniakhe’?”’ Wa’ shen’, “Gno‘ha’ é*diéino™do™,. 
thou and I should marry?” She said, “My mother, she will will it. 
E*sgat‘hoidi‘na’ di’ hide’.”” T‘ho‘ge’ oné™ wa’honwatgat‘hwa’ 
I will again go to tell moreover first in At that (time) now she looked at him 
her order.”” 


wa’egé™ deio’gé™hia’ gi‘ ni‘hane’no’dé™ dé"’se’ 
she saw it it (is) gray such his kind of raiment (is) and 
hotgo’djiofinia‘han’ o‘sofida’ niio‘t. T‘ho‘ge’ oné™  saio™déndia’. 
he has painted himself (face it-black (is) soitis. At that (time) now again she departed. 
and body) 
Ne’ oné™ hofisdieio”  wa’ad‘hén’, ‘wa’hegé™” ne’ héngwe‘, si‘ 
That time there again she she said, - “T saw him that he, a human, is, yon- 
arrived der 


nonwe’ t‘hatgoda’. Hada‘héido"k  aiofgniniakhe’.”” T‘ho‘ge‘ ne’ 
the place there he is He is asking he and I should marry.’”’ At that (time) that 
sitting. 
gvokstén’s’ wa’d‘hén’, “Hot nofwa‘ho’dé™ di wa’si‘hén’?” T‘ho‘ge‘ 
she, the Ancient she said, “What kind of thing more- thoudidst say?” At that 
One over (time) 


ne’ eksa’da‘se“i‘ wa’d‘hén’, ‘“Wa’gi‘héf’, gno‘ha’ nie’ 
that she, the maiden, she said, “T said, my mother that (it is) 
m9) 


é"diéino™do™.” T*ho‘ge’ ne’ Gokstén’a‘ wa’a‘hén’, ‘Nadie’ gwa’ 

she will will it.” At that that she, the Ancient she said, “That (itis) just 
(time) One 

oni’ ~— da‘si‘hwaieit tea’ nwi’siei’. Hot nonwa‘ho’dé™ di’ 

also _ thous didst fulfill the matter as so thou didst doit. What kind of thing more- 

over 


ni‘hane’no’dé™ ne’ wa’hesgé"™?”? Wa’ad‘hén’ tea’ daiei‘hwa’sigwa’, 
such his raiment (is) that thous didst see him?” She said where she replied, 
kind of 

“Deio’gé™ hia’ gi ni‘hane’no’dé™ dé™se’ —hotgo’djionnia‘han’ 

It (is) gray such his raiment (is) kind of and he has painted his (face and body( 
o‘sonda’ niio‘t.”” T*ho‘geS oné™ ne’ gokstén’a&’ wa’a‘hén’, “Hiia‘ 
it-black (is) soitis.”’ Atthat (time) now that she, ae Ancient she said, “Not 

ne 


gw’ oni’ t‘hagei‘hwa‘hni‘da‘’. Ne’t‘ho’ di’ hofisa‘se’ dé"’se’ 
just also I will consent to it. There moreover there again and 
go thou 


é“si‘hén’, ‘Hild’ iagé™” t*hayei‘hwa‘hnida*‘.’ ” T‘ho‘ge‘ ne 

thou wilt say, ‘Not, one says she will consent to it.’ ”” At that (time) that 

eksa’di‘se’S‘ ne’t‘ho’ hon‘saié™ tea’ t‘hatgoda’. Hofisaieio™ dé"’se’ 
she, the maiden there there again she where there he is There again she and 

went sitting. arrived 

wa’i‘hén’, “Hiid’ de’agoi‘hwa‘hni‘dié ne’ agno‘ha’.”” T‘ho‘ge‘ 
she said, “Not she consented to it that my mother.” At that (time) 

ne’ héigwe’ wa’hé™hén’, ‘Hild’ hiid’ on’ sté™ de’odieé™ tea’ 

that he, a human, he said, “Not (itis), verily, presum- any- it is done where 

ably thing 


nwi’awé™ha’.”” Tho‘ge’ oné™ dofi‘sa‘hatga‘hadeni’ dé™se’ oné™ 


, 


so it has come to pass.’’ At that now he formed himself again and now 
(time) 

di’ dofi‘sa‘hatdeni’. Djo’ediga’k wa’wado™”. T‘ho‘ge oné™ he’ 

more- he again transformed Raccoon it became. At that (time) now again 

over himself. 


salo™ défdia’. 

again she went home. 
Do gw’ niwéidiage’ oné™ he’ sdieiagé™ nha’ wa’eiéidigwa‘ha’. 
Some just so many it—days now again again she went out she went to bring wood 


(How (are) in number (fuel). 
many) 


HEWITT] ONONDAGA TEXT AND TRANSLATION 637 


Naie’ di’ tea’ nonwe‘ hwa’eiéidagwa’ wa’oft‘he‘nofinia’. Agwas 


That more- where the place there she got the wood she made herself a bundle Very 
(it is) over (fuel) of it. (Just as 
oné™ wa’o"t‘he‘nis’’’ oné™ gw’ wa'hdio” ne’ héfgwe' 
now she finished her bundle now just he arrived that he, (is) a 
human, 
wa hé™hén’ di’, “A‘sat‘honidat-khé™ ne’ I’ agé*k adiofigniniakhe’?”’ 
he said more- ‘Thou shouldst con- wouldst that I it would be thou and I should 
over, sent to it thou marry?” 
T‘ho‘ge’ oné™ wa’hofiwatgat‘hwa’ tea’ ne’t‘ho’ niio‘t ne’ 
At that now she looked at him where thus (there) so it is that 
(time) 
hodia’datgi’ dé™’se’ ne’ ho‘hii’ ~—ono’sga‘hedji’s_ deiot‘hwa- 
his body is filthy and that he has it as it (is) long-pointed it goes all 
(ugly) : a cover scallops fringed 
da‘se’di‘. T‘ho‘ge’ oné™ wa’d‘hén’, “Huds ni’  tthon- 
about it. At that now she said, “Not, the (1) Iwill 
(time) 
dagéfino™do".‘ E*kheiat‘hoié"’ ne’ agno‘ha’, nadie’ é"diéino™do™.” 
will it. I will tell her that my mother, that She will will it.” 
(it is) 
T‘ho‘ge’ oné™ saiont‘he‘nage‘dat, dé"’se’ oné"* saio™déndia’. Ne’ 
At that Now again she put the bundle on and now again she departed. That 
(time) her back bearing by the 


forehead strap”’ 
oné™ honfsaieio™ wa’a‘hén’, “Wa’hegé™ ne’ héngwe‘ si nonwe' t‘hada’. 
time there she again * she said, “Tsaw him that he, a human yon- the places there he is 
arrived der standing. 
Dogé"s hodiad’datgi’ dé™’se’ dega‘hwa‘sdwané"’s ne’ ho‘sénnia’di‘ 
Truly his body (is) and it has wide-edged seams that he is dressed 
filthy (ugly) with it 
dé"se’ ne’ ho‘hii’ ono’sga‘hedji’s deiot‘hwada‘se’di‘, i‘hado"k 
and that he has it its scallops (are) long it goes all about it, he says 
as a cover 
aiofigniniakhe’.”” T‘ho‘-ge‘ ne’ = gokstén’a‘ —s wa’a‘hén’, ““Hot 
he and I should marry.” At that that she, the An- she said, “What 
(time) cient One 
nofwa‘ho’dé™ wa’si‘hén’?’”? T‘ho‘ge’ ne’ eksa’da‘se’a’ wa’a‘hén’, 
kind of thing thou didst say?’’ At that that she, the maiden she said, 
(time) 
“Wa’gihén’, gno‘ha’ naie’ é"diéhino™do”’.”” T*ho‘ge‘ ne’ Gokstén’a‘ 
“T said, mymother that she will it will.” At that that she, the An- 
(it is) (time) cient One 
waihén’, ‘“Gon‘hawia‘, wa’siihwagwenia’ hii’. Nadie’ hia’ 
she said, “My offspring, thou didst accomplish verily. That verily 
the matter (it is) 
t‘hogé™ha‘ héngwe‘ nadie’ ne’ tea’t‘ho’ hiya‘ de’hogé™hé™. Oné" 
that (it is) he, the that that So it is not he is ordinary person Now 
human (it) is) (has power). 
di’ wa’gei‘hwa‘hni‘da’. Oné"™ di’ wa’hedji‘hno’k.” T‘ho‘ge’ oné™ 
more Taccept, confirm, the Now, more- go thou and fetch him.” At that now 


over matter. over (time) 
, , 


ne’t‘ho’ nhofisaié™ tea’ nofwe’ t’hada’. Nadie’ di’ ne’ oné™ 

there thither again where the place there he is That more- that now 
she goes standing. (it is) over 
hofisaieio™ wa’s‘hén’, “Wa’ei‘hwa‘hni‘da’ ne’ agno‘ha’. Oné™ di’ 
) D 

there again she she said, “She confirmed, accepted that my mother. Now more 
arrived the matter over 

gofi‘hno"kse’, oné™ di’ ne’t‘ho’ hé™se’ tea’ nonwe* diiagni’dén’.” 

I come to fetch thee, Now  more- there thou wilt where the place she and I abide.” 

over go 


638 IROQUOIAN COSMOLOGY (ETH. ANN. 43 


Tho‘ge’ oné™ wa’hé™héi’ ne’ héngwe‘, ‘Hiya’ hoi‘ ne’t‘ho‘ 
At that now she said that he, a “Not presum- thus 
(time) human, ably 


t‘hdiawé™ ha‘ ne’ gondadie’ onsedne’. Naie’ hide’ ne’ hé"skewat‘hwa’ 
it should occur that itisinstant again thou That first in that again I will make 


(at once) and I should (it is) order a trip there 
go together. 


tea’ nonwe’ dwaga‘déndion’. Tea’ nigé™ é"vadadeiéinénida’nha’ 
where the place thence I have departed. Where so it is I will finish my preparations 
distant 
t‘ho‘ge‘ oné™ ne’t‘ho’ hé"ge’, hé"gnino™sowé™’nha’. Naie’ di’ 
At that now there I will go, there I will find the lodge That more- 
(time) of you two. (it is) over 


é"goniat*hoié™ ne’ hiid‘ ne’t‘ho‘ t‘hagadié™ tea’ noiwe* disnino™saié™. 
I will tell thee that not there I will remain where the place there ye two have 
a lodge. 
Génews’ hé*kewat‘hwa’ ne’ oné™ ne’t‘ho’ hé®ge’.” T‘ho‘ge’ oné™ 
Only I will make a trip that time there I will go.” At that Now 
siio™ déndid’ dé™’se’ ne’ on&" hofisaieio™” ne’ Gokstén’a wa’a‘hén’, 
again she departed and that time there again she that she, the An- she said,” 
arrived cient One 


“Hot nonwa‘ho’dé™ nwa’awé™ha’ hiya‘ de’djisne’?”’ T‘ho‘ge‘ ne’ 

“What kind of thing so it occurred not ye two came At that that 
together?”’ (time) 

eksa’da‘se’i‘ wa’d‘hén’, ‘“Sa‘ha‘déidia’. Ne’t‘ho’ iagé™” hide’ 

she, the maiden she said, “ Again he went There one first in 

home. a said, order 


hé"s‘hagwat‘hwi’ tea’ nofwe'  t*ho‘défidio™. Ganio’ iagé™ 

again he will make a trip where the place thence he departed. So soon as, one says, 

é™hadadeiénnénda’nha’ t‘ho‘ge‘ oné™ de"t‘he’. Hiya‘ iagé™’ t‘honé™ 
he will complete his preparations At that Now he will Not, one here 


(time) come says, 
hither. 


t‘ha‘hadié™. Agwasiagé™ naie’ géngwa’ ne’ t‘honé™ é™“hagwat‘hwa’.” 
he should stay. Just, one says, ee only that here he will make a trip.” 
it is) 

T‘ho‘ge‘ ne’ Gokstéfi’a‘ wa’i‘hén’, ‘“Naie’ hiid’ tchi-gado"k hiya‘ 
At that that she, the An- she said, “That verily while I am saying not 
(time) cient One (it is) 

tea’t‘ho’ de’hogé™hé™. T‘ho‘ge‘ oné™ gni’nigo™ha’ hwéido™ gwa’ 
actually he is an ordinary At that Now they two (fem.) when just 

person. (time) watched for it 

é™“hayo™. Agwas di’ oné™ deio’gas oné™ wa’giéino™hwet‘ha’. 

5 5 


he will arrive. Just moie- now it is grow- now they two (fem.) retired 
over ing dark for the night. 


Hi‘sa’ gw’ wa’ofinidagéh’ oné™ gwa’ da‘haio™ dé™se’ wa’hé™hén’, 
Not long just she lay down Now just he came in and he said. 
(time) 
“Oné™ wa’gio™. Niie’ di’ é*gofiat‘hoyé™ tea’ néMawé™hi’. Naie’ 
“Now T have ar- That more- I will tell thee where so it will come That 
rived. (it is) over to pass. (it is) 
ne’ Sgatga’k tchoné™ &"eaiéndadk ne’ akhesga’ tea’ niwa‘sondis. 
that I will leave it here it will remain that my arrow as soit night (is) long. 
E%o‘hé’ nha’ 6™ge‘djik dé"tgegwa‘he’.”” T‘ho‘ge’ wa’ontgat*hwa’ 
It will become day early in the I will come for it.” At that she saw it 
morning (time) 
degeni‘ ne’ ga‘hesga’ ha‘hwa’, sgad&i wa‘hae‘ha’. T‘ho‘ge‘ oné™ ne’ 
two (itis) that it-arrow he held it, one(itis) it has a flint- At that now that 
point. (time) 
vy) 


hiid’ st®™ de’o‘ha’ wa’hadagwai‘siongwa’. T‘ho‘ge‘ oné™ tea’ edagi’ 


not any- it has as he straightened out repeatedly. At that now where she lay 
thing a point (time) 


, 


HEWITT] ONONDAGA TEXT AND TRANSLATION 639 


eid’di’ge’ ne’t‘ho’ wa’ha‘hén’, wa’t‘haidinegén’ ne’ ga‘hesga’. T‘ho‘ge‘ 
> ? So D t=) to} 


on her body there he laid it on it, he laid the two that it-arrow, At that 
together (time) 

oné™ wa’hé™hén’, “Ne’t‘ho’ né™io‘dik tea’ niwa‘sofdis. ’A‘gwi' 

Now he said, “Thus so it will be as so it-night (is) Do not 
long. 

hé"tega’teid’ tea’ nigé™ 1? détge’, oné™ I’ &*kea’teia’.”” T‘ho‘ge‘ 

thou again re- where soitis I ILwillcome, time I I will remove it.” At that 
move it distant (time) 

oné™ sa‘ha‘déndia’. Naie’ di ne’ oné™ wa’o‘he®’nha’ éni’ge‘djik 

now again he departed. That more- that time it became day early in the 
(itis) over morning 


oné™ he’ sd‘haio™’ dé™’se’ oné™ sa‘ha‘higwa’ ne’ ga‘hesga’, 
now again again bear. and _ none again he took it off that it-arrow, 
rive 
oné™ di’ sa‘ha‘déndia’. 
now, more- again he departed. 
over 
T‘ho‘ge’ oné™ ne’ eksa’da‘se’a‘ oné™ wa’oftdogd’ tea’ oné™ 
ay now that she, the maiden now she noticed it where now 
time) 


gwd’ oi4’ niio‘t tea’ agon‘he’. Oné™ ne’ na’ ne’ Gokstén’a*‘ 
just itother soitis where she is alive. Now that the that she, the An- 
(is) (that) cient One 
wa a‘hén’, “Wa ongiadaa’s‘hwiyo ’khe’. Naie’ hia’ 
she said, “We have good fortune. That verily 
(it is) 
énsaksa’dayénda’nha’.” Hid’ de’oi‘hwis‘he’if oné™ isowa’ oné™ 
thou wild bear a child.” Not it-matter is long time much now 
(it is) 
goid’daiénidet tea’ goks&’daiéfida’se’. Oné™ got‘honde’ t‘hodit‘ha’ 
her body (is) where _ she is going to bear a child. Now she heard it they talked 
noticeable together there 


eid’dagonwa‘, i‘hado"k, ‘Hot nofiwa‘ho’dé"’ né™sadiedi’ ne 


in her body, he said, “What kind of thing so thou wilt do that 
with thyself 


oné™ dé™sadawéfnie’ ne’ t‘honé™ tca’ nofwe’ né"diéinagidt?” 


time thou wilt travel that here where the place thou and I will be 
born (inhabit)?”’ 


Tho‘ge’ = néngé™ has s‘haia’dada‘ wa hé™hén’, “Ongwe' 
At that this (it is) he, one person he said, “Man, 
(time) Humans, 


é"kheiéfinagiisda’, gofdiio’ o‘ni’, naie’ o‘ni’ é*kheiéinagiiiisd’’ 
I will cause them to dwell, they, ani- also, that also I will cause them to] 
mals, (it is) (inhabitat) be born 


dé"’se’ &"ge‘séinidi’ ne’ @"iagon‘he‘gwik ne’ ofigwe‘ dé"’se’ ne’ 
and I will make it that one will live habit- that man, and that 
ually by it humans, 
gofidiio’ 6"gofinon‘he‘gwik tea’ o™hwéndjiade’ dé"’se’ tea’ niio™ 
they, ani- they will live habitu- where it-earth (is) present and where soitis 
mals ally by it much 
éjodonnik @"ganiiont‘hak, nadie’ é"iago’nigo™hiiosda‘gwik ne’ 
it will be it will bear habitually, that it will make one’s mind that 
grown up (it is) contented by it 
ohgwe' éofinagidit tea’ o™hwéndjidde’.” T‘ho‘ge’ oné 
man, they will (inhabit) where it-earth (is) present,”’ At that now 
humans, be born (time) 
got‘honde’ wa'hé™hén’, “Oné™ di’ é*gofia‘héndo™ hot 
she heard it he said, “Now, more- I will ask thee what 
over, 
nonhwa‘ho’dé™ nis né™sadiedi’ ne’ oné™ &"diéinagiait?’’ Tho‘ge‘ 
kind of thing the sothou wiltdo that time thou and I will be born At that 
thou with thyself (inhabit)?”’ (time) 


pT 


? 


, 


640 TROQUOIAN COSMOLOGY [pTH. ANN. 43 


ne’ s‘haia’dadaié wa’hé™hén’, “E"gade’niéhdé™ 0’ ni’a’ ne’t‘ho‘ 


that he, one person he said, “T will try it too the I per- thus 
sonally 

o’ ni’i‘ né"gied’ tca’ ne’ nis’&‘ ni‘sied‘ne’. Doga’t hiya‘ 
too thel so I will where that the thou so thou art If not 

person- do it person- about to 

ally ally do it. 
t‘hakgwenia‘ ne’t‘ho‘ nagiedé’ 014’ gwa’ o‘ni’ né"tgei‘hwaiei’da’. 

I should be able thus so Hshould it-other just also so I will attempt it. 
o it (is) 

Tgagonda’ o’ ni’ é"wagel‘hwayéndak ne’ o“hwéndjia’ge’.”’ T’ho‘ge‘ 

By too the I will have a matter that on the earth.” At that 

I (time) 


oné™ got‘honde’ det‘hodit‘ha’ i‘hado"k, “Hot nonwa‘ho’dé™” 


now she heard it they too con- he says, “What kind of thing 
versed thence 


né"yawé™ha’. Oné™ ne’ né™ wa’ga‘he’g oné™ é"dniyagé™ nha’. 


so it will happen. Now that here it has arrived now thou and I will 
(is time) emerge hence. 


Sof nofwa‘ho’dé” é6™ha‘hént?” T‘ho‘ge’ di’ oné™ got‘hofide’ 
Who kind of thing he will take the At that besides now she heard it 
lead?’’ (time) 
s‘hayé’dada‘ wa’hé™hén’, “Is gwa’ o‘ni’ é@"s‘hént. Nén‘ 
that he one person (is) he said, “Thou just also thou wilt Here 
take the lead. 
sw? 


ne’ I’ tihoné™ nia géfigwa’  t‘ha’dé"kdogé™di’,  t‘honé™ 
that I here I per- only I will go direct, here 


son- 
ally 


deyo‘hat‘he‘hénk. Ne’t‘ho’ ne’ ni’i‘ nofiwe’ é"giagé™da‘k.” 
it is light in places. There that I per- place I will use it to 
sonally emerge.”” 


T‘ho‘ge’ ne’ s‘haya’dada‘ got‘hofide’ wa’hé™hén’, “Hiya‘ naye’ 
At that that he (is) one person she heard it he said, “Not (at that 
(time) all) 
t‘hayoyanén‘ha’ ne’t‘ho‘ na‘sied’ tea’ nisa’nigo™he’dé™. E™s‘heyo’ 
it would become good thus so thou as so thy mind (is) kind of. Thou wilt 
shouldst do kill her 


na’ ne’ et‘hino‘ha’.”” Oné™ di’ got‘honide’ wa’hé™hén’, “Oné™ 
the that our (two) Now besides _ she heard it he said, “Now 


(that) mother.” 


ewa’ o’ ni’a’ hé"giagé™nhd’.”? Tho‘ge’ oné™, oné™ ne’ na’ 
fon] to} t=} fo} ? 


just too I per- I will emerge.” At that now, now that the 
sonally (time) that 
wa‘héfinagiéit. Hiya’ de’oi‘hwis‘he’if oné™ gwa’ e‘nho™dagonwa‘ 
he was born. Not it (is) long time now just in her armpit 
(matter) 


ne’t‘ho‘ nofwe‘ da‘hayagé™nha’ s‘haya’dada‘. T‘ho‘ge’ oné™ 


there place he emerged he (is) one Then now 
person. 


ne’ wa’agoksa’dayéfda’nha’ oné™ ne’ naye’ wa’ai‘heya’. T‘ho‘ge‘ 
that she became possessed offspring now _ that. that she died. At that 
(it is) (time) 
ne’ Gokstén’a’ oné™ wa’t‘hofiwadiya’da‘gwi’ ne’ de‘hniksa’a‘, 
that she, the An- now she took up the bodies that they two male 
cient One, children 
wa’t‘hoiwadi‘snye’nha’, ganakdagohiwa‘ hagwadi‘ wa’hoiwénni’dén’. 
she cared for them, under the mat side of it she placed them. 
T*ho‘ge‘ oné™ ne’ ofdat‘hawa‘ goyeé™da’ wa’die‘syne’nhi’. Tea’ 


At thet now that her offspring her flesh she cared for it. Wherein 
ime) 


hagwadi‘ hedjio‘sgofida’ tea’ nonwe‘ niionadasgwi‘hi’ ne’t‘ho‘ 
side of it it has another stoop wherein place they have a bark lodge there 


HEWITT] ONONDAGA TEXT AND TRANSLATION 641 


’ 5] 


ne’ na’ nonwe’ hwa’eié”’ ne’ oieé’dd’ ne’ go‘hawa‘-ké™ha’. 


that the the place there she that it-flesh that her offspring-it was. 
that laid it 
T‘ho‘ge’ ne’ Gokstén’aé wa’d‘hén’, “Was‘hé™ niwéfdige’ oné™ 
At that that she, the Ancient she said, “Ten so many days now 
(time) One are in number 
é"djiontgé™“ha’. Ha’degayei’ oné™ dé™hnigowané"ks ne’ 
again she will arise. It is quite sufficient time they two (masc.) will be that 
- large 
goksa’da’s‘ho™’.”” T‘ho‘ge’ — néngé™ de‘hniksa’3‘ o‘snowe’ 
her children.” At that this (it is) they two it rapid (is) 
(time) children 
honnadodi‘hadie’. Doga’a‘ niwéidage‘ oné™ tche’gwi’ wa’wado™ 
they kept increasing in Few (are) so many days now already it was possible 
size. (are) in number 


wa’t‘hadit‘haé™ ne’ Gokstéi’a‘ ne’ hodi‘sdda‘. T‘ho‘ge’ néfigé™ ne’ 


they conversed that she,the Ancient that their grand- At that this (itis) that 
One mother. (time) 
Gokstén’a’ wa’a‘hén’, “Tciéino™do"’-khé™ gaéit non’ (wes) 
she, the Ancient she said, “ve two know it-do ye whence the place 
One 


nidi‘snenof, gaéi‘ o‘ni’ nofwe’ hé"dji‘sne’ ne’ hwéndo™ gwa’ ne’ 


thence ye two whence also the place thither yetwo that when just that 
came, will go 
oné™ hé"djidjia‘déndia’?” T‘ho‘ge‘ néngé™ ne’ s‘haia’dada‘ da‘hadadia’ 
now hence again ye two will At that this (it is) that he, one person thence he sopke 
depart?” (time) 
wa’hé™hén’, “Agéfino™do” ni’d tea’ nonwe‘ nidiiohgwenon‘. 
he said, “T know it the I where the place thence we have come. 
personally 
Nadie’ hiid’ tea’ gaé™hiade’ he’tgé™  hagwadi‘ ne’t‘ho‘ 
That verily where it-sky (is) present above side of it there 
(it is) 
diio™hwéndjiade’. Hua‘ di’ n’ t‘hawak’nigo™hé™h2’, 
there it-earth (is) present. Not more- the I I should forget it, 
over 
é"gienawa’kho"k ni’ tea’ nonwe’ dwage‘di‘. Nadie’ ne’ oné™ 
I will hold it severally theI where the place thence I came. ae that (time) 
it is) 
hé"ga‘he’g 6™sga‘déndia’ ne’t‘ho’ gwa’ oni’ hé"sge’ tea’ nonwe‘ 
5 tod 
it will arrive (it again I will depart there just also there I will where the place 
will be time) again go 
diiongwa‘déndion’.”” T*ho‘ge‘ ne’ ho‘sod&‘ wa’ahén’, ‘ Dogé's 
thence we have departed.” At that that his grand- she said, “Truly, 
(time) mother 
hiid’ séino™do™ olfhwagweet'. Naie’ di’ hua’ ne’ 
5 5 
verily, thou knowest it it-matters entire That more- verily that 
(whole). (it is) over 
é*gonna’do™gwa’ T‘haé™hiawa’gi‘ (De‘haé™“hiawa’kho®’). Naie’ 
I will use it to name thee He holds the sky in (two places). aes 
it is) 
diioi‘hwa’ ne’t‘ho’ né"iawé™ha’ tea’ gadogé™ nis niio‘t ne’ 
5 5 
it is the reason thus so it will come to where it is constant the so it is that 
pass thou 
sa’nigo™ha’ tea’ niio‘t ne’ ha‘sd’ tehof-daga‘déndia’.””  T*ho‘ge‘ 
thy mind where soitis that just now (while) thence I departed.” At that 
(time) 
oné™, ne’ s‘haid’dada‘ nadie’ o™ké™ wa‘honiwa‘hénido™. wa’a‘hén, 
now that he, one person that next in she asked him, she said, 
(it is) turn ‘ 
“Hot nonwa‘ho’dé™ nis’df niio‘t ne’ sa’nigo™ha’?” T‘ho‘ge‘ 
“What kind of thing the thou soitis that they mind?” At that 
personally (time) 


642 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


da‘hadadia’ wa’hé™hén’, “Has ni’a’ naie’ de’géino™donnio™k 
he replied he said, “Not the I that I am thinking about it 
personally (it is) 


tea’ nonwe’ nidwagenon‘. Hid’ oni’ na’ de’géfino™donnio™k 
where _ the place thence I have Not also the I do think repeatedly. 
come. that 
gaéh’ nonwef nho™sage’ ne’ ofisaga‘déndia’. Ne’t‘ho’ ha’degaiei’ 
where place thither again I that again I should depart There just it (is) right 
should go hence. c 
dwak’nigo™hio’ tea’ nofwe’ agio™. Gé™djik se’ hiyd’ oné™ 
my mind is satisfied wherein place I have By and by really verily now 
arrived. (soon) 
heio‘he‘ dé"io’nigo™hiéwénia’t‘he’. Naie’ ne’ ni’ agadwénnoda‘ewi' 
utmost it will become amusing to the mind. That that the I have speech by it 
(it is) 
ne’ g’ni‘ha’ hagawi‘.” T‘ho‘ge‘ ne’ Gokstéi’a’ wa’a‘hén’. 
that my father he gave it to At that that she, the Ancient she said, 
me:)” (time) One 


b} 


“Hot nonwa‘ho’dé™ ne’ sadwéfinoda‘ewi' ne’ hid’ni‘ha’ hiawi‘?” 


“What kind of thing that thou has speech by it that thy father he gave it to 
thee?” 
T‘ho‘ge’ wa’hé™hén’, ‘Naye’ hiya’ ne’ ga‘hesea’ wat‘hid‘hide‘ha’. 
At that he said, “That verily that (it) arrow it has flint-point, 
(time) (it is) 
Naye’ @"gesda’ é"gadya’dage'nha’ naye’ gai‘honnia‘hi’ hiya‘ 
That I will use it I will defend myself, that it caused it not 
(it is)) (it is) 
ni’a° katka’ _t‘he’géino™donnyo™k ne’ éfi‘ nonwe‘.”’ T*ho‘ge‘ 
the I anywhere I think of it repeatedly that — else- place,” At that 
person- where time 
ally 
ne’ Gokstén’a‘ wa’a‘hén’, “‘ Naye’ di’ hiya’ nis’4‘ wa’gofina’do™gwa’ 
that she, the Ancient she said, “That’ besides verily the thou I designate thee by it 
One (it is) personally 
O‘haa’.”” Ttho‘ge’ oné™ doga’a‘ niwéfdage’ oné™ got‘honde’ 
Flint,” At that now a few so many days now she heard it 
time in number 
de‘hodit‘ha’ ne’ de‘hnikhé™’, i‘hado"k ne’ Ohad’, 
they covered that they two are he kept saying that Flint 
twins, 
“Séino™do"’-khé™ nis gaéi‘ ne’ et‘hino‘ha’?’” T*‘ho‘ge‘ ne’ 
thou knowest-dost thou the where that our (two) mother?” At that that 
thou (is) (time) 
T‘haé™hiawa’gif wa’hé™hén’, ‘“Agéfino™do®’. Goda’wi' hiya’ 
He-holds-the-sky he said, “T know it. she sleeps verily 
géiigwa’.”’ T*ho‘ge‘ oné™ ne’ O‘had’ wa’s‘hago‘héido™ ne’ 
only.” At that now that Flint he asked her that 
(time) 
ho‘sodaé‘ wa’hé™hén’, ‘Dogé"s-khé™ god&’wi' ne’ akhino‘hi’?” 
his grand- he said, “Tt is true-is it she sleeps that our mother?’ 
mother 
Wa’ai‘hén’, “Dodgé"s ne’ tea’t‘ho’. E*teyeyek gwi’ o’ niaie’ 
She said, “Tt is true. that actually, She will again just too that 
awake (one) 
ne’ oné™ 6"ga‘he’g.” T‘ho‘ge’ ne’ O‘had’ oné™ wa’hé™hén’, 
that time it will arrive At that that Flint now he said, 
(now) (be time),’’ (time) 
“Dewagado™hwéndjionnik o‘snowe’ akhegé™ ne’ akhino‘ha’.” 
“Tt is necessary for me quickly (it is I should see that our mother.’’ 
swift) her 


, 


Wa’a‘hén’ ne’ gokstéi’s', ‘“H™s‘hegé” se’ na’ ne’ oné™ 
She said that she, the Ancient “Thou wilt see her really the that time 
One, that 


HEWITT] ONONDAGA TEXT AND TRANSLATION 643 


é"djiontgé™ha’.” — T*ho‘ge‘ ne’ Ohad’ ‘da‘hai‘hwa‘hégwii’ 
again she will arise.” At that that Flint he insisted on it 
(time) 
wa hé™hén’, “Tgagonda’ se’ é"sgat‘hoyé™ naye é"wak’nigo™hiyo’khe’ 
he said, “Atallevents really thou wilt tell me that it will satisfy my mind 
(it is) 
ne’ I’ 6"khegé™’.” T‘ho‘ge‘ oné™ ne’ Gokstéf’a’ wa’éna’ hiya‘ hon‘ 
that I I will see her.” At that now that she,the Ancient she thought not pre- 


(time) One sum- 
ably 


sté™” de’odieé™ dogé"s ne’t‘ho’ nayawé™ha’ a‘s‘hagogé™ ne 


any- it it done it is true thus soit would come to he should see her that 
thing pass 


hono‘ha’; t‘ho‘ge’ oné™ wa’hofiwana’do"s. Ndaye’ di’ ne’ oné™ 
his mother; at that now she showed it to him. That besides that time 
time (it is) 
wahatgat‘hwi’ tea’ edagii’ tiho‘ge’ wa’hé™hén’, ‘“Sa‘satgé™ha' 
he saw it wherein she lay eeebee he said, “Do thou arise 
ime 


néngée" sidagi’. Hot  nofwa‘ho’dé” diyoi‘hwa’ — t‘honé*‘ 
this (it is) thou art What kind of thing it is reason here 


) 


, 


sénda’wi'?” Hiya sté’ nofwa‘ho’dé™ de’agodoya‘hén’, t‘ho‘ge‘ 
thou art asleep?” Not any- kind of thing she moved herself at that 
thing time 
ne’ O‘haa’ wa’hé™hén’ “Hot nofwa‘ho’dé™ né"dwayea’ néngé™ 
that Flint he said, “What kind of thing so we will do this (it is) 
goda’wi'?” T‘ho‘ge’ ne’ ho‘soda‘ wa’a‘hén’, ‘‘Ne’t‘ho’ géfigwa’ 
she is asleep?” Atthattime that his grand- she said, “Thus only 
mother 


né"yo‘dik, gé™djik se’ naye’ é"djiontgé™ha’.” T‘ho‘geS oné™ 
so it will con- by and by really that (it she will again arise.”’ At that now 
tinue to be, is) time 
ne’ T‘haé™hiawa’gii wa’hé™hén’, “Naye’ ne’ nia‘ ne’t‘ho' 
that He-Holds-the-Sky he said, “That that the I thus 
(it is) personally 
niwak’nigo™he’dé™ awe’hadie' goda’wik tea’ nigé™ hé®ga‘he’g 
so is my mind formed it matters not lethercontinue wherein — soit is it will arrive 
to sleep distant (be time) 
é"djiontgé™ha’.” T*ho‘ge’ ne’ O‘haa’ wa’hé™hén’, “Egéino™ a’ 
she again will arise.” At that that Flint he said, “T will wait 
(time) 
gwi’? o‘ni’ da’dji‘hwa’; dyéi‘ha’gwa’ é"wak’nigo™ga‘hé™ha’ 
just, also, a short while, if it so be I will tire of waiting (become 
anxious in mind) 


oF 


ofsayontgé™ha’ oné™ gwd’ oni’ awe’hadie' é"yagoda’wik 
again I should see her now, just, also it matters not she will continue 
to sleep 
diiotgont.”  T*ho‘ge’ oné™ ne’ T‘haé™hiawa’gif wa’hé™hén’, 
always.” At that now that He-Holds-the-Sky he said, 
(time) 
“Oné™ owH’ 0’ ni’dé Se¢adawénye'si’, dé"gé’nigo™hawéiya’da’,”’ 
“Now just too I per- I will go to travel, I will divert my mind thereby.’”’ 
sonally 
oné™ di’ wa‘hayagé™nha’ wa’t‘hadawéfye'si’, 
now besides he went out he went to travel. 
Naye’ ne’ Gokstén’a&‘ deyagodi‘ha’di‘ tea’ ni‘hofiwadinowé"khwa’ 
That that she,the Ancient She prefers one over wherein so she loves them 
(it is) One the other 
ne’ hofiwanade’s‘ho™ a’. Ne’ O*‘haa’ naye’ heyo‘he‘  i‘sowa’ 
that her grandchildren. ‘That Flint that to the utmost much (it 


(it is) is) 


644 TROQUOIAN COSMOLOGY [ETH. ANN. 43 


hoiwanowé"khwa’ oné™ ne’ T‘haé™hiawa’gi’ hia’ hia’ naye’ 


she loves him now that He-Holds-the-Sky not verily that 
(it is) 
de’honwanowé"khwa’. Ganio’ wa’hayagé™ nha’ ne’ Thaé™hiawa’egi' 
she loves him. As soon as he went out that He-Holds-the-Sky 


oné™ wa’d‘héfi’ ne’ Gokstén’s‘’, ‘“Agadé"na’tchiiyé™  tcea’t‘ho‘, 
now she said that she, the Ancient “T have provisions in truth, 
One, 


oné™ dé"’se’ nitcioi‘hwa’s‘ teiodadéni‘; ne’t‘ho’ gwa’ o’ ha’degaiei’ 

now and it is but a small it is still left; thus seem- too full sufficient 
matter ingly 
é"tnon‘hek; nadie’ di’ ne’ so™hwa’a’ gé"s é™sadekhonnii’; naye’ 
thou and I will |that besides that thou alone custom- thou wilt eat; that 

live; (it is) arily (it is) 

diio‘hwi’ ne’t‘ho’ néMawé"™hd’ oné™ ne’? né™ niteyo™ha‘ 
it is reason thus so it will come to now that this so it amount is 

pass small 


teyofigiadé"na’tchiyé™. Hiya‘ de’wagéino™“do™” gaén’ —nofwe* 
thou and I still have provisions. Not I do know where place 
hofi‘sagegwa’ ne’ oné™ hé"wate’d‘da’.”” Tho‘ge‘ ne’ O*haa’ 


again I could get it that time it will become Then that Flint 
exhausted,” 


wa’ hé™hén’, “Dyogondo™ é"cade’niéndé”” é"ge‘sak ne’ 
he said, “By all means I will it attempt I will seek it that 
é"tnon‘he‘gwik.”” T‘ho‘ge’ oné™ ne’ ho‘soda’ wa’a‘hén’, “Tca’ 
thou and I will live At that now that his grand- she said, “As 
thereby.” (time) mother 


gé"s nigé™ é™hayagé’nha’ ne’ detciadé™“hnonda’ t‘ho‘ge’ oné™ 


custom- so it is he will go out that ye two are brothers at that now 
arily far time 


gé"s 6"diadekhonnid’, tea’ di’? gé"s niyo™ é®yongni’s‘hénnia’ 
custom- thou and I will eat, where- be- custom-  s0 it is it will overmaster us 
arily in sides  arily amount 


naye’ gé"s naye’ é™hadekhofnia’ oné™ he’ 6"s‘hayo™.” T“ho‘ge* 
that custom- that he will eat it time again he will return.” At that 
(it is) arily (it is) (time) 


ne’ Ohad’? wa’hé™hén’, “Hiya-khé™ t‘hasgweniad‘ a‘sge‘séinié"’ 
that Flint he said,’”’ “Not-is it thou art able to thou shouldst make 
do it it for me 
ne’ agadowast‘hak, doga’t ’o™ké™ gé™djik gwa’t‘ho‘ dé"gondawénnye’ 
that I would useit to hunt, if next by and by soon they will range about 
sté” gw’ nwa’gaya’do’dé"?” T’ho‘ge’ ne’ ho‘soda‘ wa’a‘hén’, 
some- seem- such it has kind of body?” At that that his grand- ‘she said, 
thing ingly (time) mother 


“Aénna’ S"gof‘séinié’” dé™’se’ ga‘hesga’.” 
“A bow I will make for thee and an arrow.” 
T‘ho‘ge’ oné™ wa‘honwa‘séinié™” ne’ a’éfina’ dé™’se’ ga‘hesga’. 
et now she made it for him that a bow and an arrow. 
Ganio’ wa’eiéninéida’nha’ wa’s‘hén’, “’A‘gwif 6™he‘séfini‘ha‘dé™ ne’ 
Assoonas she finished it she said, “Forbear it, thou wilt lend it to him that 
detcyadé™hnonda’.”’ T‘ho‘geS oné™ sa‘hayo™ ne’ T‘haé™hiawa’el’, 


ye two are brothers.”’ At that now he returned “that He-Holds-the-Sky, 
(time) 


wa’hatgat‘hwa ne‘ a’énna’ hoyé™ ne’ de‘hiadé™hnonda’ dé"’se’ oné™ 
he saw it that a bow he has it that they two are brothers and now 
wathé™hén’, “Gaén’ nofida‘s‘hiwad’ ne’ sa’éfina’?’” T’ho‘ge’ ne’ 
he said, “Where didst thou get it that thy bow?” At that (time) that 
O‘haii’ =wa’hé"™hén’, ‘ Ksoda‘ha’ hiya’ wa’ofgwé”.” T‘ho‘ge‘ 
Flint he said, “My grandmother verily she gave it to me.’’ At that (time) 


HEWITT] ONONDAGA TEXT AND TRANSLATION 645 


oné™ ne’ T‘haé™hiawa’gi‘ wa’hé™hén’, “Ksoda‘ha‘, 

now that He-Holds-the-Sky he said, “O, my grandmother, 
A‘sat‘hondat-khé™ IT’ oni’ A‘sge‘s@finié™ ne’ a’éfina’ dé"’se’ 
wouldst thou consent to it I also thou shouldst make that a bow and 

it for me 

ne’ ga‘he‘sga’?”’ Wa’d‘hén’ ne’ hosoda‘ha‘, ‘‘Ne’t‘ho’ ha’degayei’ 
that an arrow?”’ She said that his grandmother, “That it is quite sufficient 
sgadi‘ géfigwa’ é6™sniyéiddk.” T‘ho‘ge’ ne’ Thaé™hiawa’gi‘ 
one, it is, only ye two will have it.’’ At that (time) that He-Holds-the-Sky 


hiya’ sté™  de’s‘hawén‘. 
not anything again he said. 
Doga’a’ niwéfidage’ oné™ ne’ O‘haii® oné™ wa’ho‘haé”’ ne’ 


Few so many days in now that Flint now he fastened tothe — that 
number end of it 
hohesga’ ne’ o‘hai’. Naye’ ne’ oné™ wa‘hayéfinéfida’nha’ oné™ 
his arrow __ that a flint. That itis that none he finished it now 
wa hé™hén’, “Oné™ é"skheye‘da’ ne’ et‘hino‘ha’ oné™ hiya’ 
he said, “Now I will again awaken that our mother now verily 
gai‘hwis tchiyagoda’wi‘.”’ Ne’t‘ho‘ge‘ oné™ ne’t‘ho‘ nhwa’he’ 
it (is) a long she has been sleeping At that (time) now there thither he went 
time (matter) already.” 
tea’ nofwe‘ diyedagi’ dé™se’ oné™ wa’hé™hén’, “Oné™, 
wherein place there she is lying and now he said, “Now 
sa‘satgé™ha‘. Doga’t hiya hofisa‘satgé™“ha’ nadye’ gwd’ o‘ni’ 
do thou get up again. If not again thou wilt arise that (it is) just also 
akhesga’ dé gofi‘hwa’esdi’.” Oné™ ~—s di’_—s wa’s‘hagaoya‘hén’ 
my arrow I will pierce thee with it.” Now besides he shook her 
wa’gai‘hwis‘he’, oné™ di’ wa’tchago‘hwa’esda’ ne’ ho‘hesga’, 
it was a long time, now __ besides he pierced her through that his arrow, 
hiya’ e’ de’djyagoyé’. T‘ho‘ge’ oné™ 'o™gé" wa’s‘hago‘ho’ gia’k 
not again did she again At that (time) now next he cut her head off 
awaken. 
ne’ ho‘hesga’ wa’hasda’, né™* haigwadi‘ wa’hayé™ ne’ ono” wa’. 
that his arrow he used it, this side of it he laid it that (it) head. 
Ne’t‘ho’ niwat‘hawi oné™ wa‘hatdoga’ ne’ T‘haé™hiawa’gi‘ 
There it was bearing itself now he noticed it that He-Holds-the-Sky 


(it was the time) 
dé"se’ wa’hé™hén’, “Oné™ hiya’ wa’sei‘hwa‘do™da’ ne 


bf 


and he said, “Now verily thou hast destroyed it that 
et‘hino‘ha’, nadye’ diiago‘héfido™ ne’ t‘honé™ o™hwéndjii’ge‘ 
our mother, that thence she came ahead _ that here on earth 
gonagiidi‘, nadie’ gwa’t‘ho’ saie‘héit ne’ t‘honé™ o™hwéndjia’ge‘ 
she settled her- that (it is) she again went that here on earth 
self, ahead 
sayo™déndia’ ne’t‘ho’ nho™sayé™ tea’ nofhwe' dyago‘déndion‘. 
again she departed there thither again wherein place thence she departed. 
she goes 
Naye’ di’ naye’ ne’ o‘héfido™ wa’wéndadéniondie’ ne’t‘ho‘ 
That (itis) besides that (itis) that ahead (infuture) thither days severally appear thus 
né"ago‘sénno’dé"k Ga‘héfide‘so"k. Naye’ di’ ne’t‘ho’ né*io‘dik 
so will her name be kind of She is the Leader, That besides thus so it will eon- 
the Head One. tinue to be 
ne’ t‘honé™ o™hwéfndjidade’ tea’ nwa’awé™ha’, naie’ ne’ he’tgé™ 
that here (it) earth is present as so it came to pass, that (itis) that above 
daié™da’ t*honé™ wa’egwat‘hwa’ ne’t‘ho’ gwa’t‘ho’ nho™saié” 
thence she here she made a trip there in turn she goes 


did come 
tea’ nonwe‘ diiago‘défdion‘.” 
wherein place thence she departed.” 


646 TROQUOIAN COSMOLOGY [ETH. ANN. 43 


T‘ho‘ge’ oné™ ne’ ‘T‘haé™hiawa’gi’ wa’hé™hén’, “Hiyi', 


At that (time) now that he said, “Not, 
ksoda‘hi‘, de’oyane’ tea’ nwa’siea’, naye’ hiya’ ne’ wa’tcdi‘ha’di’, 
O my grand- it is good as sothoudidst that (it verily that thou didst prefer one 

mother, do it, is) to the other 


=) , 


hiya’ ni’ de’sagayé" if ne’ awagyéfiddk o’ ni’ ne’ a’éfina’.” 
not theI thoudidst consent that I should have it too thel that a bow.” 


Tho‘ge’ oné™ wa’d‘héi’, “Oné™ gwd’ o‘ni’ é@*gofi‘séfinié™,” 
At that now she said, “Now just also I will make it for thee,” 
(time) 
oné™ di’ wa’o™sawé™ ne’ wa’e‘sénnia’ ne’ a’éfina’ dé"’se’ ne’ 
now besides she began that she made it that a bow and that 
ga‘hesga’. Ne’ oné™ wa’ofidyénino’kdé™ oné™ wa’ d‘hén’, 
(it) arrow. That now, time, she finished her task time (it is) she said, 
“Oné™ ne’t‘ho’ nwa’awé™ha’ tea’ nisa’nigo™he’dé™, ndye’ di’ 
“Now thus so it has come to pass as so thy mind (is) kind of, that besides 
géigwa’ sgadd‘ ne’t‘ho’ né"yawé™ha’, doga’t é™sa‘do™, hiya‘ 
only one (it is) thus so it will come to pass, if thou wilt lose it, not 
ne’ oya’ t‘hofisagon‘sefinié™.”” Oné™ da‘hofiyo™ ne’ a’éfina’ 
that other again will I make it for thee.”’ Now she gave it to him that (it) bow 
ga‘hesga’ o‘ni’. Oné™ ne’ T‘haé™hiawa’gi‘ da‘haiena’ dé"’se’ 
(it) arrow also. Now that He-Holds-the-Sky he received it and 
wa’t‘hadéino™hén’ wa’hé™hén’, ‘Nyawé™ha‘.” Tho‘ge’ oné™ 
he expressed his thanks he said, “T am thankful.” At that (time) now 
dawa‘sawé™ ne’ T‘haé™hiawa’gii  de‘hodawéfinye‘’. Hiya‘ 
he began that He-Holds-the-Sky he roamed about. Not 
de’eno™hwe’s ne’ ho‘soda‘ ne’ a‘hne’sek ne’ de‘hiadé™hondii’ 


she liked it that his grand- that they twoshould that they two (are) brothers 
mother accociate 


dé™se’ hiya’ de’awet da‘hondoft ne’ oné™ he’ wa‘hiadekhonnia’. 


and not it is possible theyshouldeat that time again they two ate. 
together 
v nt 


Naye’ di’ ne’ oné de‘hniksa’da‘se’a‘, naye’ di’ o‘hé™séik 
That (it besides that now they two were lads that besides daily 
is) 
ganyadakdondie’ i‘he’s ne’ T‘haé™hiawa’gi‘. Doga’as gés 
along the edge of the lake he habitually that He-Holds-the-Sky. Very few custom- 
went arily 
nwa’t‘hat‘hwadase’  oné" he’ gets hofisa‘hayo™ tea’ 
so many he went around it time (it is) again customarily thither again he wherein 
would arrive 


t‘hodino™saié™. Dién‘ha’gwaé’ oné™ wa’hagé™ hiya’ de’hayéndei, 


their lodge stands. After awhile now he saw it not he knew it 
ne’t‘ho’ gadie’ tea’ nofwes hofinadasgwa‘ha’ akdondie’ 
there it flew along wherein place they had put up bark-shelter . nearby 


for themselves 
wa wadongo‘'da’, oné™ ne’ T’haé™hiawa’gi’ wa’t‘ho’nofiwaya‘he™ha’ 


it passed by, time that he hastened 
wa’hagwa’ ne’  ho’éfina’ dé™se’ ne’  ho‘gesga’, dé’se’ 
he got them that his bow and that his arrow, and 
wa’ha‘hwa’ ~~ wa’hayagé™ nha’ dé"’se’ oni’? = wa’ hatgat‘hwa’ 
he bore them he went out and also he saw it 
hiya’ de’ino™ ne’t‘ho! gwa’ tgatgoda’. Ne’t‘ho’ nhwa’he’; ’a‘so?, 
not far there just there it sat. There thither he went; still 
ino™ da‘he’ oné™ wa’wade’gwa’, ganyadakdofdie’ nhwa’we’. 
far there he was time it fled, along the edge of the lake thither it went, 


coming 


HEWITT] ONONDAGA TEXT AND TRANSLATION 647 
T‘he‘ge’ oné™ gwa’ t‘ha’t‘hadogé™da’, oné™ di’ wa’hadyén‘ha’gwi’ 


At that now just he kept straight ahead, now besides he was surprised 
(time) 


ne’t‘ho’ gwa’ gatgoda’. Dosgé™ha‘ wa’hatgwi'da’ dyén‘ha”’ ews’ 
there just it sat. Nearer he moved nevertheless 
de‘hoga‘ha’, oné™ di’ wa‘ha’agwa’ dé"se’ sa‘hat’wa‘da’. Oné™ ne’ 


it had its eyes fixed time besides he shot and he missed it, Now _ that 
on him, 
w) “ne 


na’ wa’wade’gwa’ oné™ ne’ hao™hwa’ de‘haga‘haé’ ne’ ho‘hesga’ 


the it fled time that he himself he watched it that his arrow 
that 


tea’ nhwa’we’. Ino™hagé™ ne’t‘ho’ wa’o’nha’. T‘ho‘ge’ oné™ 
where- thither it went. Not far there it fell in (the water). At that now 
in (time) 


T‘haé™hiawa’ei’ wa‘ho’nigo™hihetgé™ nha’ dé™’se’ oné™ wa’heii’ 
he grieved over it and now he desired it 
tgagondé’ hé"sgegwa’ ne’ akhesga’, hiya‘ hiya’ ne’ oyii’ 
it must be again I wili get it that my arrow, not verily that other 
t‘hofsayonge‘séinié™ ne’ ksoda‘ha‘, t‘ho‘ge’ oné™ wa’hade’skok, 
again she will make it for me that my grandmother, at that now he waded 
(time) (in the water) 


wa’ha‘déndia’ agwas tea’ nigé™ oné™ wa’ha‘do™ 
he moved ahead just wherein so it is far time he disappeared 
tea’ niyo‘hnodes wa’hadyén‘hi’gwa’ hiya’ gwa’  de’o‘hnego’ 
wherein soit was deep he was surprised not just it contained water 
tea’ hagwa’ nhwa’hawenofhadie’, oné™ di’ wa’hatgat‘hwa’ 
wherein direction thither he was going, time besides he saw it 
ne’t‘ho’ gwa’ tgano™saié™ dioié’gwaieda’ o‘ni’, oné™ di’ ne’t‘ho‘ 
there just there.(it) lodge stood there (it)smokearose also, time besides there 
nhwa’he’.  Wa’haio™ wa’hatgat‘hwa’ ne’t‘ho’ gwd’ hatgoda’ 
thither he went. He arrived there he saw there just he sat 
ne’ hénigwe‘. T‘ho‘geS ne’ hono™saié™” wa’hé™hén’, ‘Onnis’i' 
that he is a human. At that that he owns lodge he said, “Tt is a long 
(time) time 


oné™ tea’ degofiga‘hidie’s, .dewagado™hwéndjiohnik gé"s ne’ 
now wherein I had my eyes on thee as I desired it custom- that 
thou went about arily 


daediadatgé™. I’ di’ wa’gon‘hno"k tea’ t‘honé™ wa’sio™. Naye’ 
thou andIshouldsee I more- I sent for thee wherein here thou didst arrive. That 


3° 


each other. over (it is) 
daioi‘hwa’khe’ hwa’gon‘hno"k swa’djik hia’ hia‘ 
it caused it I sent for thee because (too much) verily not 
de’esanowé™ khwi’ ne’ sa‘soda‘ha‘ nadie’ di’ diioi‘hwa’ 
she respects thee that thy grandmother that (it is) more- it is the reason 
over 
hwa’gon‘hno"k tea’ oné™ hid’ wa’ga‘the’e oné™ é"tcha‘sawé”’ 
> D t=) ’ 
{ sent for thee wherein now verily it is time ae has now thou wilt begin, 
arrived) 
é"saio’dé™ha’ tea’ ~—s nofiwa‘ho’dé"’ —_ sadei‘hwade’. Naye’ di 
thou wilt work wherein kind of thing thou hast to do matter. That more- 
(it is) over 
diiodieé™dii @"goniat‘hoié™ agwas ganowé™ tea’ nwa’awé™ha’ 
it is the first I will tell thee very it is grave wherein so it happened 
tea’ wa disni’nigo™hadi‘hé™ ha’ ne’ dedjiadé™ hnondi’. 
wherein your (two) minds disagreed that ye two are brothers. 
Ne’t‘ho’ di’ niio™ @"dwadieé™da’ @"tgonio™ ne’ &™son‘he‘gwik, 
‘There more- it is so it will be the first I will give it thee that thou wilt subsist on it, 


over much 


648 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


nadie’ hii&’ ne’ esano™sda‘sek ne’ sa‘soda‘ha‘. Né™ igaié™” 


that (it verily that she begrudges thee that thy grandmother. Here it lies 
is) habitually 
di’ na’ hé"tchawa’ dé"’se’ nadie’ 6™sadadekhonnié™ ne’ oné™ 
more- the thou wilt take it and that (itis) thou wilt prepare it for thy food that time 
over that with thee 
hé"tcyo”  tca’ nofiwe‘ di‘sa‘defdion’. Nadie’ di’ ne’ 
again thou ar- wherein place thence thou didst depart. That moreover that 
rivest home 
é™sade’djié™héndé”, nadie’ di’ ne’ oné™ éngaik 
thou wilt roast ears of green corn, that (itis) | moreover that now it will be 
cooked 
oné™  ne’t‘ho‘ge‘ é&™sadekhofinid’; ndaie’ di’ ne’ oné™ 
time at that (time) thou wilt eat it; that (it is) more- that time 
over 
é™“hiatdoga’ tea’ oné™ oo’  nis’d° we’sadéfina’tchaiéida’nha’ 
they two will wherein now too thou person- thou hast acquired provisions 
notice it ally 
é™hiya’negé™ tea’t‘ho‘, é™si‘hén’, ‘Ganyo’ 
they two will beg it of thee actually, thou wilt say, If (so soon as) 
hide’ &"wadonniad’ oné hia‘si’ &é™séino™do™ naye’ do niyo™ 
first it will produce time not before thou wilt will it that how so it is 
itself (grow) (now) (think it) (it is) amount, 
is much, 
de‘sado™“hwéndjionnik a‘sek.’’’ T‘ho‘gef o™ké™ ~— wa’hé™hén’, 
thou desirest it thou shouldst At that next in order he said, 
eat.’ ”’ (time) 
“Oné di’ é"goniat‘hoié™ é™sgwenid’ ne’ né™ &™se‘séfinid’ is 
“Now  more- I will tell thee thou wilt be able that this here, thou wilt makeit thou 
over to do it 
tea’ niio‘t tea’ dé™sado™hwéfdjio‘s. Hiya‘ sté™ t‘he‘sanowé”, 
where- soit is wherein thou wilt need it. Not- any- thou wilt fail to do it 
in thing 
gagwegi ne’t‘ho’ né"yawé™ha’ tca’ nofiwa‘ho’dé™” dé™sai‘- 
all thus so it will come to pass wherein kind of thing thou wilt 
hwayénda’s.”  Tho‘ge’ oné™ wa’hé™hén‘’, “Dyéfi‘ha’gwa’ sté” 
conclude (the) At that (time) now he said,” “Tf it so be anything 


matter.” 
é*di‘sado’kt‘ha‘s dé"tche’ ganyo’ gwd’ hwéndo™  t*honé™ 


it will be looking to thee thou walt come as soon as just when (time) here 
thence 
é™soia’datchénni’.”” T‘ho‘ge‘ ne’ T‘haé™hiawa’ei wa’hé™ hen’, 
thou wilt find my body.”’ At that (time) that he said, 
“Oné™ ew? o'ni’ @"sga‘défidia’.”” Tho‘ge’ one™ wa’hdaiena’ 
“Now just also I will again depart.” At that (time) now he took it 
ne’ oné™h§’ dé™se’ oné™ sa‘ha‘déndia’. 
that (it) corn and now he again departed. 
Naie’ ne’ oné™ hofisa‘haio™”  oné™ he’ ne’  ho‘soda‘ 
That (itis) that now again there he arrived now again that his grand- 
mother 
wa‘hohwakhwanonda’ ne’ hodi’s‘hénnia’i‘, oné™ di’? wa’hé™hén’ 
she gave him food that it had overmastered now moreover he said 


them (is left over), 
ne’ T‘haé™hiawa’el‘, “ E"gofia‘héndo™, ksoda‘ha‘, hot nofiwa‘ho’dé” 


that “T will ask thee, O, my grand- what kind of thing 
mother, 
dioi‘hwa’ tea’ ne’t‘ho' niio‘t hiid’ hwéndo™ t‘ha’deiohgwadondi‘ 
it is the reason wherein thus so it is not ever we have eaten together 
dé"se’ diiotgofit nadie’ ne’ o‘hé™ ne’ wa’sgnonda’’ ne’ 
and always that (itis) that it is dry that thou givest mea portion that 


é"gadekhonnia’?”’ T‘ho‘ge’ oné™ ne’ ho‘soda‘ daiei‘hwa’sigwa’ 
I will eat it?” At that time now that his grandmother she replied 


Re <r e 


HEWITT) ONONDAGA TEXT AND TRANSLATION 649 


wa’d‘hén’, ‘“Naie, hiid’  diioi‘hwa’  ne’t‘ho‘  niio‘t, hia‘ 
she said, “That (it is) verily it is the reason that so it is, not 
de’ohgwalé™, géngwa’ okhwagaio™s‘ho”’ a‘ getchéfnio™s.”’ 
we have it, only it is old food(s) severally I find it habitually.” 
T‘ho‘ge‘ oné™ ne’ T‘haé™hiawa’ei wa’hé™hén’, ‘Ksoda‘ha‘, 


At that now that he said, “O, my 
(time) grandmother, 


é™sénno™do"k oné™ di’ é"tga‘sawé” é"wagio’dé™ha’.” Oné™ 
thou wilt know it now moreover I will begin it I will labor (work).’’ Now 
ne’ ho‘sodi‘ wa’a‘hén’, ““Naie’ gwa’ o’ hiii’ nadie’ é"°dwadieé™da’ 
that his grand- she said, “That (it is) just too verily that it will be the first thing 
mother (it is) 
é™sadade‘sénnie™ gaén’ nonwe! né™si’déndak né’ oné™ 6"tea‘sawé"’.”’ 


thou wilt make for thyself where place there thou wilt that now thou wilt begin it.” 
abide (time) 
wd 


T‘haé™hiawa’el da‘hai‘hwa’sigwa’ wa’hé™hén’, “Doge s  hiia’ 
he replied he said, “Tt is true, verily 
Dene e wy 9? 


on ne’t‘hof né"yawé™ha’. 


presum- thus so it will come to pass.”” 
ably 


T‘ho‘ge’ oné™ wa’hdiagé™nha’. En‘ hagwadi‘ ot‘hwe‘nade‘gwi‘ 
At that (time) now he went out. ae side of it (it) island ends itself 
where 


ne’t‘ho’ nhwa’he’, ne’t‘ho‘ nofwe‘ wa’haddsgwa‘hin’. Oné™ di’ 


there there he went, there place he made himself a bark shelter. Now more- 
over 


da‘ha‘sawé™ wa’hoio’dé™ha’ dé’se’ wa’ha‘séinia’ ne’ awénnu‘gi’. 


he began it he worked and he made it that (it) plant(s) 
(grasses) . 


Nadie’ dawadieé™da’ ne of we™sd’, hono™sakd&’ ne’t‘ho' 
Gras it was the first thing that sunflower, beside his lodge there 
it is 
wa'ha‘niodé™, wa’hé™hén’ di’, “Ndie’ é6™iode’niéidé"sdik tea’ 
he caused it to stand, he said, moreover, ‘That it will be a measure wherein 
(it is) (type) for it 
higwadi‘ wa’ga‘hwadjiidadie’ ne’ oné™ gé™djik é™ofnagat ne’ 
side of it (its) ohwachira goes on to persist that time by and by they willinhabit that 
(direction) 
ongwe’ ne’ t‘honé™ o™hwéndjiade’.”’ 
humaps that here (it) earth is present.” 
T‘ho‘ge’ oné™ ne’ oid’ e’ sa‘ha‘s@inia’ nadie’ ne’ otkwé™da’ 
At that time now that oor again heagain madeit that (itis) that red in color 
it is 
niyo’éhno’dé™ dé™’se, wa’hé™hén’, ‘T‘honé™ wa’giént‘hwa’ ndie’ 
so its rods kind of (are) and he said, “Here I planted it that it is 
di’ é"diiokstéfi’aks tea’ niio™ &é*wadonnia’ tea’ o™hwéendjiade’.” 
more- it will be the most wherein so it is it will produce wherein (it) earth is present.’ 


over ancient much itself (grow) 
(many) 


T‘ho‘geé oné™ oi8 — sa‘ha‘sénnid’. O‘hondadekha‘ewa 
At that (time) now other he again made it. Straw berry 
awénnu‘ga’, dé™se’ wa’hé™hén’, ‘“Ne’t‘ho’ di’? oné™ wa’giéit*hwa’ 
it plant is and he said, “There eae now I planted it 


tea’ o™hwéidjiade’ niyo‘he‘digé™hiada’ ne’t‘ho! é"ganiyont‘hak 


wherein (it) earth is present there (it) ground terminates there it will continually 
put forth fruit 


J 


, 


, 


ne’ o‘hiad’ €"gaiadjik.”’ 
that fruit berry it will be called.” 
19078°—28——42 


650 IROQUOIAN COSMOLOGY [pTH. ANN. 43 
T‘ho‘ge‘ oné™ oid’ e’ sa‘ha‘sénnid’, “O‘hondad’,” wa’hé™hén’, 
At that now other again he again made it, “Tt bush.”” he said, 
(time) (it is) 
‘ne’ tthoné™ wa’giéit{hwa’ tea’ o™hwéndjidde’, dé"’se’ na’djio‘gwi’ 
“that here I planted it wherein (it) earth is present, and red raspberry 
@ediadjik, dé"’se’ @"ganiiofit‘hak ne’ ohid’ @*gaiadjik.” 
it will be called, and it will put forth that (it) fruit it will be called.” 
to itself (berry) 
Oné™ he’ oi%’ wa’hé™hén’, “Nadie’ &*giéit‘hwad’ ne’ t‘honé™ 
Now again Gui he said, “That it is I will plant it that here 
10 1S. 


o™hwéndjiade’ nadie’ ne’ s‘ha‘yes @"gaiadjik, nadie’ ne 
(it) earth is present that (it is) that thimbleberry it will be called, that it is that 
é"vaniiont‘haik ne’ ohid’ @ gaiadjik.”’ 


? 


it will habitually that (it) berry it will be called.” 
bear it (fruit) - 
Oné™ he’ oii’ wa’hé™hén’, “Naie’ di’ e’ ne’ t’honé™ 
Now again other he said, Gan moreover again that here 
it is 
o™hwéndjiade’ ne’t‘ho! wa’giéit‘hwa’ o‘hiadji’ @"gaiadjik dé"’se’ 
(it) earth is present there I planted it huckleberry — it will be called and 


@oaniyont‘ hak o‘hia’ é€"gaiadjik.”’ 
it will bear habitually it (it) berry it will be called.” 


(fruit) 
Oné™ he’ oi&’ wa’hé™hén’, “Wa’giéit‘hwa’ tea’ o™hwéndjiade’ 
Now again other he said, “T planted it where (it) earth is present 
ne’ t‘honé™ nadie’ ne’ swa‘hiona’ G"gdiadjik, nadie’ ne’ 
that here that itis that large berry it will be called, that (itis) that 


@ganiiont‘hak o‘hia’ é"gdiadjik.” 
it will habitually (it) berry it will be called.” 


bear it (fruit) 
T‘ho‘ge’ oné™ ne’ T‘haé™hiawa’ei’ wa’hé™hén’, “Oné™ di’ 
At that (time) now that he said, “Now more- 
over 
écadonwi's‘hén’ hide’, é°¢adekhoninia’ hua’. Ganyo’ é°waga‘da’nha 
I will rest myself first, I will eat verily. Sosoon as I am filled 
oné™ ha‘si’ he’ 6"sga‘sawé”’ tca’ agadei‘hwade’.” T‘ho‘ge‘ 
now just then again I will again begin it where I have a matter to do.” At that 
only (time) 
oné™ wa’hadega’da’, oné™ di’ hia’ wa’hade’djién‘héidé"’ 
now he kindles a fire, now moreover verily he roasted (ears of green corn) 
ne’ oné™ha’. Wé™siga’wii oné™ wa’tgaiwénve’. T‘ho‘ge‘ 
that (it) corn. Odor sweet (it is) - now it diffused air. At that 
(time) 
oné™ ne’ Othad’ Ssde‘ i‘he’s tea’ nofiwe’ hodino™sayé’, Oné™ 
now that Flint out of he was where place their lodge stands. Now 
doors moving 
about 
wa’hos‘hwa’ wé™siiga’wi'. Wa’ho’nigo™hiyénida’nha’ ne’t‘ho* 
he smelled it (it) odor sweet (is). He understood it there 
hagwa‘  nidiiowé™haun’ tea’ hagwadi‘  t*‘hoddsgwa‘hi’ ne’ 
towards thence it blows (thence where side of it his lodge or bark shelter is the 
it brings wind) 

T‘haé™“hiawa gi". T‘ho‘ge' hud’ onée™ honsa‘haio”’ 
He-Holds-the-Sky. At that (time) verily now again he entered 
wa’t‘ho’nofwaia‘hé™ha’ di’, wa’hé™hén’, “Ksoda‘ha‘, sté™’ gwa’ 

he hastened moreover, he said, “O, my grand- some- just 
mother, thing 
nofiwa‘ho’dé"’ nidiiodieé™ tea’ nofwe'  t*hoddsgwa‘hi’ ne’ 
kind of thing there it is taking where place his bark shelter is that 


place 


HEWITT] ONONDAGA TEXT AND TRANSLATION 651 


deiagiadé™hnonda’. Dogé"s wé™siga’wii ne’t‘ho‘ — hagwadi, 
he and I are brothers. It is true (it) odor (is) sweet there towards 
nidiiowé™haun‘.”” T*ho‘ge’ ne’ ho‘soda’ wa’a‘hén’, ‘Ne’t‘ho‘ 
thence it blows At that that his grandmother she said, “There 
(it brings wind) (time) 
wa’se‘, sekdo™hna’ hot nofwa‘ho’dé"’ nidiiodyeé™.” T*ho‘ge‘ 
do thou go, do thou go to what kind of thing there it is taking place.”’ At that 
scrutinize it (time) 
oné™ ne’ O‘hai’ wa’ha‘déndia’ ne’t‘ho’ nhwa’he’ tea’ nofwe‘ 
now that Flint he departed there thither he went where place 


t‘hodasgwia‘he’ ne’ T‘haé™hiawa’gi‘. Nadie’ di’ ne’ oné™ wa’haio®’ 
there his bark that He-Holds-the-Sky That more- that now he arrived 
shelter is (itis) over 
ne’t‘ho’ wa’hadiéni‘ha’gwa’ hodadekhonniéini‘. Wa’hatgat‘hwi’ 
there he was surprised greatly he was making food for himself. He looked at it 
agwas alénd’ dio‘hnodofnyo"’ diio‘hna‘hi’séi’, dé™se’ oné™ 
very one would it exudes oil (fat) in it is dripping oil (fatness). and now 
a think many places 
wa’hé™hén’, “Hot nofwa‘ho’dé"’ sadadekhofiniéfini‘?” T‘ho‘ge‘ 
he said, “What kind of thing thou art making food At that 
for thyself?” (time) 
ne’ T‘haé™hiawa’gi‘ wa’hé™héh’, ‘Nadie’ hiid’ agekhofini‘ ne’ 
that He Holds-the-Sky he said, “That (it is) verily Iam making food that 
ofigwe' élagon‘he‘gwik ne’ oné™ é"jofndgiit ne’ téhoné™ 
humans they ever use it tosubsist that time (now) they will dwell that here 
o™hwéndjidde’.”” Oné™ ne’ Ohad’ wa’hé"hén’, “ Hiid‘-khé" 
(it) earth (is) present.” Now that Flint he said, “Not is it 
tihasat‘hondat ne’ asgnofidé’?” T‘ho‘ge’ da‘hai‘hwa’sigwad’ ne 
* thon shouldst that thou shouldst spare At that he replied that 
consent to it me a portion?” (time) 


T‘haé™“hiawa’gif wa’hé™hén’, ‘’A‘so™ tthe’o‘hewi’ ne’t‘ho‘ 
he said, “Not yet it is time thus 
ndiawé™ha’. Ké"’djik ne’ na’ oné éotga’dé™ha’, oné™ 
so it should happen. By and by that that (itis) now it will become abundant, now 
ha‘sa’ @™onakdoda’ ganio’ gwa&’ son’ dé"iagodo™hwéndjionnik 
just then it will be an Nomatter just who (is it) one will need it 
opportunity 
éMiek.”” Oné™ ne’ Ochaa’  sa‘hdiagé™’nhd’, adsde’ di’ 
one will Now that Flint he again went out, out of doors more- 
east it.”’ over 
wa’t‘hada’nha&’ dé®’se’ wa't‘hatga‘ddfnio"k. Wa’hatgat‘hwi’ 
he stood and he looked about. He saw it 
gagwegi‘ awé™ha‘hagi‘ tea’ nio™ odofni‘. Wa’hagé” 


all it full of flowers where so much it grows. He saw it 
it amounts 


o'so‘gwiio‘ ot‘hondonni‘, oné™ t‘ho‘ge! wa’hé™hén’, “Hot nofiwa‘ho’dé” 


? 


b 


it fine color has (it) shrubs are, Now at that he said, “What kind of thing 
(time) 
néngé™ha‘ odofni‘?’”’ T‘ho‘ge’ ne’ T‘haé™hiawa’gi’ wa’hé™hén’, 
this (it is) it grows?” At that that he said, 
(time) 
“Naie’ hiid’ wa’satgat‘hwa’ ’a‘se’ wa’giént‘hwa’, nadie’ é"wadonnia’ 
“That (it verily thou didst see it it is new I planted it, that (it it will produce itself 
is) is) (grow) 
ne’ t‘honé™ o™hwéndjidde’. Ké"djik gwa’t‘ho‘ oné™ 6"ganiiondé™ 
that here (it) earth (is) present. By and by soon now it will append it 


(to itself) 
o‘hix? gaiadji‘.”’ T*tho‘ge’ oné™ ne’ Othaii’ oné™ sa‘ha‘déndia’. 
(it) fruit) it is called.” At that time now that Flint now he again departed. 


? 


652 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


Ne’ oné™ hofisa‘haio™ wa’hé™hén’, “Ksoda‘ha‘, oi‘hwane‘hiewat 
That time there again he he said, “O, my grand- it is a marvelous matter 
arrived mother, 


tea’ nidiiodyeé™ tca’ nonwe' hege’sgwé’. Hodadekhofniéfni‘ 


where there it “is doing,” where place I have been He is making food for himself 
going on there. 


agwas = o‘hnaia‘hé"i‘, wé™siiga’wi'. Wa’hei‘hwanéfido™ ne 
very it drips fatness, (it) odor is sweet. I asked him that 

a‘hagnonda’, wa’t‘hai‘hwa’siigwa’ wa’hé™hén’, ‘’A‘so™ t‘he’o‘hewt'. 

he should spare me he answered he said, “Not yet it is time for it. 

a portion, 
Ke djik ne’ naye’ ne’t‘ho’ né™iawé™ha’, ganio’ éiotga’dé™ha’.’ 
By and by that that (it is) thus so it will come to so soon as it will become abun- 
pass, dant.” 

Nadie’ oni’ wa’gatgat‘hwa’ ne’ hono™sakdondie’  odofni‘ 

That (it also I saw it that beside his lodge it grows 
is) 

deiawé™“hagwai‘di‘  o‘so‘gwiyo’s  o‘ni’ = dé™’se’_—_ Ww ™ siiga’wi'. 

it has flowers newly opened it is fine in color also and (it) odor (is) sweet. 

Wa’heia‘héfido™ hot nofwa‘ho’dé™ néfgé™ha’ odofni‘, wa’ hé™hén, 

I asked him what kind of thing this (it is) it has grown, he said, 
“Naie’ hia’ néfigé™ wa’satgat‘hwd’ nadie’ ne’ agiéit‘hwi‘, 
Bean (it verily this (is) thou sawest it that (itis) that I have planted it, 
is 
é"wadonnia’ t‘honé™ o™hwéndjiade’, ké’ djik gwa’t‘ho’ é"gantiofidé” 
it will grow here (it) earth is present, by and by soon it will bear it 
voo9? 


o‘hia’ = gaiadji‘.””  T‘ho‘ge‘ oné™ ne’  ho‘sod& wa’d‘hén’, 
(it) fruit it is called.” At that (time) now that his grandmother she said, 
“E™s’nigo™ha’k. Ganyo’ é™satdoga’ oné™ he’ é"t‘hakhofnii’, 
“Thou wilt watch. Assoonas thou wilt notice it time again there he mae prepare 
00 


tiho‘ge oné™ @"sgat‘hoié™ ne’t‘ho’ di’ hé"dne’, @gatgat‘hwi’ 
at that time now thou wilt tell me there more- thither thou I will see it 
over andI will go. 


sné 9) 


o’ ni’a‘ hot nofwa‘ho’dé” nidiiodieé™. 
too thol what kind of thing there it is done.’’ 

personally 

T‘ho‘ge‘ oné™ ne’ T‘haé™hiawa’gi‘ oné™ he’ ne’t‘ho‘ hofisa‘he’ tca’ 

At that now that now again there thither again where 
(time) he went 
nofiwe‘ he‘hogwat‘hwi‘ tea’ nofiwe‘ t‘hono™saié™ hiid’ ne’ héigwe'. 
the place there he had madea where the place there his lodge verily that he, a human, 
trip stands (is). 

Nadie’ ne‘ oné™ wa’haio™ ne’ hono™saié™ wa’hé™hén’, ‘“Ganowé” 
That (it that time he arrived that he has lodge he said, “Tt is deplorable 

is) (now) 
tea’ nilago’nigo™he’dé™ ne’  sa‘soda‘ha‘. Naie’ ne’ tea’t‘ho‘ 
where so her mind (is) kind of that thy grandmother. That (itis) that by and by 
ne’ €6"jofide’niéhdé™ éie‘sahetgé™dé™ tea’ nofiwa‘ho’dé™ oné™ 
that she will attempt it she will spoil it for thee where as kind of thing now 
da‘sa‘siwé” wa’se‘séfinid’ tca’ nofwa‘ho’déY” é"ga‘hwi’k tea’ 
thou didst begin it thou didst make it where kind of thing it will contain where 
o™hwéndjidde’. Naie’ di’ @"goniat‘hoié™’ tea’ né™sied’, nadie’ ne’ 

it earth is present. That  more- I will tell thee as, so thou shalt that that 

(it is) Over where, do it, (it is) 


oné™ é™jano™sowé’nha’ ne’ Ohad’ naie’ ne’ é6™si‘hén’, 
time he will again find thy lodge that Flint that (itis) that thou wilt say, 
“Hia‘-khé™ tha‘sat‘hofidat naie’ daediadado™” néngé“ oné™hi’, 


Not (it is)—is it thou wouldst consent — that (it thou and I should this (it is) it corn, 
to it is) exchange 


? 


newrtt] ONONDAGA TEXT AND TRANSLATION 653 


nidie’ ofida‘sigwa’ tca’ niio‘t tca’ son‘he’ naie’ donda‘sgwé"’?” 
that thence thou where soitis where thou are that thou shouldst give it 


(it is) shouldst take it (a alive (it is) me?” 
part of it) 

T‘ho‘geé é™hé™hén’, “Hot nofiwa‘ho’dé™ sida’?’? E‘si‘hén’, ’Naie’ 

At that he will say, ‘What kind of thing thou Thou wilt say, ‘That 
_ (time) meanest?’ (it is) 
hid’ gidi’ ne’ o‘had’.’ Tho‘ge’ oné™ &™hé™héi’ ne’ tca’t‘ho’, 
verily, Imean _ that it flint.’ At that (time) now he will say that next in order, 
"Naie’-khé™ sida’ ne’ akhesga’ o‘ha’?’ E™si‘hén’, ’Naie’ gida’ 
‘That (it is)—is it thou that my arrow it tips it?’ Thou wilt say, ‘That I mean 

meanst (it is) 

ne’ sii’dagonwa’ wada‘.’”’ Tho‘ge’ oné™ é™hé™héi’, “Dogé"s 


that in thy body it is contain- At that now he will say, ‘Truly 
ed.’ (time) 


ne’t‘ho’ néMiawé™ha’.’ Naie’ di’ dé"sga‘hi’k ne’  ha‘sagdiwa‘ 

thus so it will come to That more- thou wilt see it that in his mouth 
pass.’ (it is) over 
dé"tgayagé™ nha’. Ganio’ oné™ é™satgat‘hwa’ é™syena’, 
thence it will come out. so soon as now thou wilt see it thou wilt grasp 
it; 

é"tchadiyéndé™ tea’ 6"sed’ ne’t‘ho‘ hon‘ tea’ niiofi‘s ne’ ga‘hesga’ge‘ 

thou wilt pull it where thou there pre- where soitis that on the arrow 


wilt think sum- long 
ably 


o‘ha’ ne’t‘ho‘ né"yondjik, oné™ t‘ho‘gef é™si‘hén’, ’T‘honé™ idjia’k.’ 
it tipsit thus soit will belong, Now at that thou wilt say, ‘Here do thou 
i ; k F (time) é a break it off.’ 
Diéi‘hi’ewsh’ = 6™he™hén’, "Is gwd’ oni’ idjid’k,’ ’a‘ewi' 
If it so be, he will say, ‘Thou just also do thou ae do not 
it off, 
ésagaié™ha’ ne’ Is a‘sia’k. Tgagofdaé’ hao™“hwa’ é™haia’k. 
thou wilt consent that thou thou shouldst It is essential he himself he will break 
to it break it off. (indispensable) it off. 
T‘ho‘ge‘ oné™ é™siena’ naie’ gvéhgwi’ é"wado™ 
At that now thou wilt that only it will be 
(time) take it (it is) possible 
é"sadei‘hwa‘déndia’s é™sdio’dé™ha’. Nadie’ hud‘ t‘ha‘hagwenia’ 
Thou wilt be successful (it- thou wilt work. That (it not he should be able to 
matter will move for thee) is) do it 
a‘hiahetgé™dé™ tea’ nofiwa‘ho’dé™ é™se‘séfinid’ dé™se’ hia 
he should spoil it for thee where kind of thing thou wilt make it and not 
t‘ha‘hagwenia‘ hao™hwa’ o‘ni’ ne’t‘ho‘ na‘haiea’ tea’ nofiwa‘ho’dé™ 
he should be able to he, himself also thus so he would where kind of thing 
do it do it 
é™sajio’dé™ha’. Ne’t‘ho‘ ne’ na’ é™hade’niéidé™ ne’t‘ho‘ na‘haied’ 
thou wilt work at it. There that the he will attempt it thus so he should 
that do it 
dé™se’ ofida‘hénno™do™. Hiid’ gwd’ oni’ t‘hofisa‘hagwenid’ ne’ 
and he should control it (should Not just also again he should be able that. 
will it). to do it 
oné™ Is &"s‘hawda’k tea’ niio‘t tca’ hon‘he’.”” T‘ho‘ge‘ oné™ ne 
time thou thou wilt where soitis where he is alive.’’ At that now that 
hold it (time) 
Thaé™hiawa’gi’ oné‘"  sa‘ha‘déndia’ ne’t‘ho’ hofisa‘haio™ tea’ 
now again he departed there there again he where 
arrived 


’ 


nonwe’ t‘hodasgwa‘hi’. 


the place there he has his bark 
shelter. 


Oné"™ he’ sa‘hoio’dé™“ha’ ne’ T‘haé™hiawa’gi’. Wa’hé™hén’, 
Now again again he worked that He said, 


654 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


“Thoné™ é"eiéit‘hwa’ nadie’ ao™hwa’a’ @*dwadieé™d&’ &"ioft- 


“Here Iwill plant it that (it is) it, alone it will be the first she will 
gat‘hwaé’ ne’ ksoda‘ha& ne’ oné™ é&"dié™.”’ Oné™ wa’ha‘séfnid’, 
see it that my grand- that time she will come.’”’ Now, he made it, 

mother 
wahé™héen’, “T*honé™ é"io‘hofidodak nadie’ ne’  swa‘hiond’ 
he said, “Here it-plant will continue that that it-fruit large 
to stand (it is) (is) 
é*ehiadjik.” T‘ho‘ge’  oné™ wa’ hé™hén’, “KE "seekhonnia’ 
it will be called.” At that (time) now he said, “T will prepare food 
again 
hide’.”’ Oné™ he’ war’hade’djié™“héndé™”. T*ho‘ge’ ne’ 
first in Now again he roasted for himself (ears of At that (time) that 
order.”’ corn). 

Ohad’? oné™ he’ wa’hos‘hwa’ dé"’se’ gofidadie’ _ne’t‘ho‘ 
Flint now again he smelled it and at once there 
nhwa’he’, hiid‘ de’s‘hagot‘hoiéini‘ ne’  ho‘soda‘. Nadie’ ne’ 

thither he not he told her that his grand- That (it that 
went, mother, is) 
oné™ wa’haio™ wa’hé™hén’, ‘“A‘sat‘hofidat—khé™ agek 0’ 
now he arrived he said, “Thou shouldst listen— I should too 
(shouldst thou not) eat It 
nia‘ ne’ sakhofini', alénii’ dogé"s oni = oga’ wi‘?” 
the I that thou hast it seems truly, presum- it tastes well?” 
person- prepared food, ably 
ally 
T‘ho‘ge’ ne’ T‘haé™hiawa’gif wa'hé™hén’, ‘“H™wado™ ne’t‘ho‘ 
At that that he said, “Tt will be thus 
(time) possible 
néawé™hd’ tea’ nofwa‘ho’dé™ se‘he’, ganio’ ne‘t‘ho’ né™sied’ 
so it will come where kind of thing thou desirest so soon thus so thou wilt 
to pass it, as do it 
tea’ nofwa‘ho’dé™” ni’a‘ dewagado™hwéndjiofinik, nadie’ ne’ 
as kind of thing the I T am in need of it that (itis) that 
personally 
ofida‘sagwa’ tca’ son‘he’ ddsgo” ne’  o‘had’?” T“ho‘ge‘ 
thou shouldst take where thou art thou shouldst that it-flint?’’ At that 
a portion of it alive give it to me (time) 
wa/hé™hén’ ne’ Ohad’, ‘“‘Naie’-khé™ sidd’ ne’ akhesga’ 
he said that Flint, “That (it is—is it thou mean- that my arrow 
est it 


o‘ha’?” Da‘hai‘hwa’sigwa’ ne’ T‘haé™hiawa’gi‘ wa’hé™hén’, 


it tips it?” He replied that he said, 
“Oia’. Naie’ se’ gidd’ ne’  sid’ddgofwi' wad‘, naie’ 
“Tt (is) That (it indeed, I mean that in thy body it is con- that (it 
other. is) it tained, is) 
aaisgo™?”’ T‘ho‘ge’ ne’ O‘had’ wa’hé™hén’, “Ne’t‘ho’ gwi’ o’ 
thou shouldst At that that Flint he said, “Thus just too 
give it to me?”’ (time) 
né“iawé™ha’.””  T*ho‘ge’ oné™ wa’t‘hatchaga’wi’ dagdiagé™ nha’ 
so it will come to At (time) that now he opened his mouth it came forth 
pass.”” 
ha‘sagoiwa‘ — onénia’ tgaiel’ — ne’ o' had’. Oné™ ne’ 
in his mouth it-stone it-exact that it-flint. Now that 
(rock) (is) 
T‘haé™hiawa’gi’ wa’hdiena’ da‘hadiiéidé™ dé™se’ wa’hé™hén’, 
he seized it he pulled on it and he said, 
“Thoné™  hofif nofwei @¢aik’gik.” Oné™ ne’ O*haa’ 
“Here presumably the place one will break Now that Flint 
it off.” 
wa’hé™hén’, “TIteya’k.”” TShaé™hiawa’eiS wa’hé™hén’? “Is hiid’ 


he said, “Do thou break be said, “Thou, verily, 
it off.” 


HEWITT] ONONDAGA TEXT AND TRANSLATION 655 


sawé™ ca’ son‘he’. Is di’ é™sia’k, is o‘ni’, dé tego”, 
thou where thouart Thou more- thou wilt thou also thou wilt 
ownest it alive. over break it off, give it to me, 
t‘ho‘ge‘ oné™ hii‘s&’ oi‘hwa’ge‘ é"wado™.”’ T‘ho‘ge’ ne’ O‘haa’ 
at that now just then _it-matter-on, it will become” At that that Flint 
(time) it is obligatory, (time) 
dogé"s wa’haid’k dé™se’ da‘hao™, wa’hé™héi’,  “Oné™” 
truly he broke it off and he gave it he said, “‘Now 
to him, 


ne’t‘ho’ nwa’awé™ha’ tea’ nofwa‘ho’dé™ de‘sado™hwéndjionnik.”’ 


thus so it has come as, where, kind of thing thou art in need of it.” 
to pass 


Ne’t‘ho‘ge‘ oné™ ne’ ‘T‘haé™hiawa’gi‘ wa’hé™hén’, “Oné" 
At that (time) now that he said, “Now 
wa’giend’, oné™ di’ o’ ni’ é"tgofiyo™ nohwa‘hoidé” 
I take it, now moreover too the I I will give thee kind of thing 
sada‘héndo®k;” —_ne’t‘ho‘ge‘ oné™ wa hané™hodagwi’ ne 


thou art requesting;” at that (time) now he plucked off a grain of corn that 
’ 


hode’djié™hénd&’ degeni‘, dé"se’ wa’hé™hén’ ‘Sgada‘ is 
teal ) ? D5 

he is roasting ears oi corn two, and he said, “One (it is) thou 

é™“sek, sgada‘ ne’ ethi‘soda‘’.”  Oné™  wa’haiénd’ dé"’se’ 

thou wilt one (it is) that our grandmother.”” Now, he took (them) and 
eat it, 

sa‘ha‘déndia’. Hofsa‘haio™ tea’ nonwe' tiho‘dénidio™ wa’hé™hén,’ 
again he departed. There pee he where the place thence he departed he said, 

arrive 

“Ksoda‘hi‘, hiya‘ t‘ha’deioiei’i‘ agofiat‘hoyé’; oné™ ne’t‘ho‘ 

“Oh, my grand not it was enough (time) I should (have) told thee; Now there 
mother, 
a ) 


hesge’sgwi’ tea’ t‘hono™saié” ne’ deiagiadé™“hnonda’. Oné™ 
again I have been where there his lodge is that one and I are brothers. Now, 
di’ khawi’ tea’ nigakho’dé™ ne’ see 


, 


né 


hokhonni‘ tea’ wa’kgwat‘hwa’, 
more- I bear it as such it food is that he has prepared where there I have paid a 
over, (where) kind of food visit,” 
dé™se’ oné™ sgadif ne’ oné™ha’ das‘hagao” wa’hé™hén’, 
and now one (grain of) that it-corn he gave it to her he said, 
cNiale i 1apens ay mises C™seky  sgadd> 0% | nia liergelk, 
“That (it is), one says, thethou thou wilteatit, one, too, theI personally I uals 
eat it. 


T‘ho‘ge’ ne’ gokstéi’a’ oné"* wa’eiena’, gofdadie’ wa’ek, 
At that that she, the Ancient now she took it, at once she ate it, 
(time) One 
wa'i‘hén’, ‘“TI’sek 0’ nis’a‘ gofidadie’, oga’wi' ne’ né™.”’ 
she said, “Do thou too, the thou at once, it tastes good that this.” 
eat it, personally 
T‘ho‘ge’ ne’ O‘had’ ne’ 0’ ni’ —-wa’hek, one 
At that that Flint that, too, the that he ate it, Now 
(time) 
di’ ne gokstén’ a‘ wa’ a‘hen’, “ We’saga’wha’-khé™?” 
moreover that she, the Ancient One she said, “Tt tasted good to thee—did it?” 
5699 


Da‘hai‘hwa’sigw&’ wa’hé™hén’, ‘Wa’o’siihesda’ tea’ oga’wi', 
He replied he said, “Tt is exceeding where it has a 
pleasant taste,"’ 
? 


nadie’ o’ nadie’ wa’d‘hén’ ne’ ho‘soda. Oné™ wa’d‘hén’, 
oe too that (it is) she said that his grandmother. Now she said, 
it is 
“EB seathoié™ ’o™ké™ oné™ he’ &™satdoga’ &™s‘hadadekhonnié™, 
“Thou wilt tell nextinturn time again thou wilt notice it he will prepare food for himself 
oné™ tgagondi  ne’t‘ho’ hé"ge’.” T‘ho‘ge’ ne’ O*haa’ 
time it must be there thither I will go.” At that (time) that Flint 
wahé™hén’, ‘“Ne’t‘hoS gwi’’ 0” né™awé™ha’.” 
he said, “Thus then too so it will come to pass.” 


” 


? 


656 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


Oné™ ne’ T’haé™hiawa’gi’ hoiéit‘hwif oné™ wa’wada‘hiofnia’. 
Now that the Life God he has planted now it bore fruitage. 
Oné™ di’ t‘ho‘ge’ wa‘haia’donnid’ djién‘hiogeif dé™se’ djisgi’gi’, 
Now more- at that he made its body blue bird and robin, 

over (time) 
dé™se’ gané™dia’ksewa’ dé™’se’ wa’hé™hén’, Oné™ wa’gwaid’dis’3’, 
and pine grosbeak and he said, “Now Thave finished your 
bodies, 
nile’ wa’giéht‘hwa‘da’ t‘honé™ &™swéiinagddit tea’ o™hwéfidjiade’, 
that (itis) I planted it for it here ye will dwell where it earth is present, 
ne’t‘ho! —ha’degayei’ = dé™swat‘hwadjua’k.”’ T‘ho‘ge’ oné™ 
there it is full sufficient ye will produce ohwachiras.”’ At that (time) now 
wa's‘hagotga’k, gagwegi’ degniid’dige‘s‘ho™, sgdia’dadé‘ gadjina‘ 
he let them all go, all they are two bodies each it-body one (is) it-male (is) 
dé"se’ sgiia’dadas ne’ gé™hé™. Ne’t‘ho‘ge’ oné™ wa’tgofididé” 
and it-body one (is) that it-female (is). At that (time) now they flew 
dé’se’ oné™ o‘ni’ wa’gondéfinode™. Oné™ ne’ O‘had’ hot‘honde’ 
and now also they sang. Now that Flint he heard it 
diiodit‘ha’ nwa’tgondiwénnige’ dé™se’ gofidiwéfniio’s.  T‘ho‘ge‘ 
there they (zoic) every their voices in number and their (zoic) voices At that 
are talking (are) fine. (time) 
wwhé™hén’, ‘Ksodahi‘, sté’ gwa’ nidiiodyeé™ tea’ hagwadi‘ 
he said, “Oh, my some- apparently thence itis doing where towards 
grandmother, thing 
t‘hono™saié™” ne’ deiagiadé™hnofidi’. Dogé"s  tgai’sdowané™ 
there his lode that he and I are brothers. Truly, there it-noise (is) great 
stands 
gofidiwéiniio’s.”’ Wa’d‘hén’ ne’ ho‘soda‘, ‘“Ké™djik ne’t‘ho‘ : 
their ote) voices (are) She said that his grandmother, “By and by there 
n0,?? 


hé"dne’, @"dnikdo™hna’ sté” gwa’  nidiiodieé™.”’ 


thence thou thou and I will go something apparently thence it is taking 
and I will go, to see it place.” 


Oné™ ne’ T‘haé™hiawa’gi‘ oné™ ’o™ké™ wa’hé™hén’, “Naie’ 
Now that now next in order he said, “That (it is) 
é*gia’donnid’ ne’  skénnofido™ S"gaiadjik,’ oné™ = di’ 
I will make its body that deer it will be named,’”’ Now moreover 
wa‘haid’donnia’, nadie’ gwa’tho’ ne’ djogaiga’k dé"’se’ ne’ 
he made its body, that (itis) next in turn that elk and that 
degeia’’gi’, gagwe’gi’ degniad’dige‘hadie’, sgada&‘s‘ho” gadji’na‘ 
buffalo, it all they (zoic) two bodies (are) in it one each it-male (is) 
mumber, each 


dé™se’ sgada‘s‘ho” gé™hé™. Oné™ wa’hé™hén’, ‘Oné™ 
and it-one each it-female (is), Now he said,” Now 
wa’ewaid’dis’4’. Oné™ di’ na’ wa’giéit‘hwi‘da’ dé™swat‘hwadjiia’k’ 
I have complete your Now more- the I planted it for it ye will produce ohwachira 
bodies. over that 

tea’ o™hwéndjiade’,”’ oné™ gagwegi’ wa’s‘hagotga’k, oné™ ne 
where it-earth (is) present,” Now it-all he let them go, now that 
na’ wa’tgond‘dat. 


the they ran. 
that 


Oné™ he’ oi8’ wa’hé™hén’, “Oné™ di’ &8ge‘sénnii’ naie’ ne’ 


Now again it-other he said, “Now moreover I will makeit that (itis) that 
(is) 


djio‘hé @*gaiadjik.”” Oné™ di’ wa’ha‘sénnid’ wa’haia’donnis‘hén’, 
pigeon __ it will be called,’’ Now  more- he made it, he made its bodies several, 
over 


b ? 


HEWITT] ONONDAGA TEXT AND TRANSLATION 657 


degniid’dage‘, sgaid’dida‘ gadjina‘’ dé™se’ seaid’dadas gehen. 
two it-two-bodies it-body one (is) it-male (is) and it body one (is) it female (is) 
are in number, 


T‘ho‘ge’ wa’hé™hén’, “Oné™ he’ oid’ nadie’ &ge‘séinid’, nate’ 


At that (time) he said, “Now again it-other that I will make it, that 
(is) (it. is) (it is) 
ne’ nofiniagal’i’ €"gaiadjik.”” Ne’t‘ho‘ o’ ndaie’ degniiad’dage‘ 
that partridge (pheasant) it will be called.” Thus, too that (it is) two-it-two-bodies 
(are) in number 
wa’ha‘sénnia’, gadjina’ gé™hé™ of’ni’. 
he made it, it-male it-female also. 
Oné™ he’ oid’ wa’hé™hén’, ‘“Naie’ ’o™ké™ @"ge‘séfinid’, nadie’ 
Now again it-other he said, “That (itis) next in I will make it, that 
turn (it is) 
ne’ neda‘hé™hwa’ 6"gdiadjik.”” Ne’t‘ho’ o’ naie’ degniia’dage‘ 
that wild turkey it will be called.” Thus, too, that two-it-two-bodies 
(it is) (are) in number 
wa’ha‘séfinia’, dé™’se’ oné™ wa’hé™héen’, “TI? wa’gwaii’dis’a’, 
he made it, and Now he said, “T (it is) Ihave made your bodies, 
naie’ wa'gichithwa‘di’ dé™swat‘hwadjiia’k  t‘honé™ tea’ 
aoa I planted it for it Ye will produce Ohwachiras here where 
1t Is, 
o™hwéndjiade’.” Ne’t‘ho‘ge‘ oné™ wa’s‘hagotga’k, oné™ di’ 
it-earth (is) present.” At that (time) now he let them go, now more 
over 
wa’tgondidé™. 
they flew. ~ 
T‘ho‘ge‘ oné™ wa’hé™hén’, “Naie’ ’o™ké™ &"ge‘séfinid’ nadie’ 
At that (time) Now he said, “That (it is) mext in I will make it that 
order (it is) 
ne’ na’ é"gondia’t‘hé™hak, ne’ ao™hwéndjiat‘hé™ee’ &"gofne’sck, 
that the they (zoic) will be in the that it-earth-dry-at the place of they will continue 
that habit of climbing, to be, 
naie’ di’ é"ge‘séfinid’ ne’ o'gwai’ 6 °¢aiadjik.”” Oné™  hiid’ 
that more- I will make it that bear it will be called.” Now verily 
(it is) over 
wa’hoio’dé™ha’ wa’ha‘séfnia’ degniid’daige’, gadjinad’ gé™hé™ oni’. 
he worked at it he made it two they two (zoic)- _it-male (is) _it-female (is) also. 


bodies (are) in number, 
Oné™ he’ oid’ wa’hé™hén’, ‘“Djo’edga’k ’o™ké™ égaiddjik 


Now, again it-other he said, “raccoon next in order it will be called 
é"ge‘sénnia’,’’ dé™’se’ oné™ wa’ha‘sénnid’ degniia’dage‘, seaia’dada' 
I will make it,” and now he made it two they two (zoic) _ one it-body (is) 


bodies (are in number, 
gadjina’ sgaid’dada’ gé™hé™. 
it-male (is) one it-body (is) it-female (is.). 
Oné™ he’ oi8’ wa’hé™hén’, ‘“Ndie’ e’ €"ge‘sénnid’ ne’ onhe’di’ 


Now again it-other he said, “That again Iwillmakeit that porcupine 
(is) (it is) 
é"gaiadjik,” t‘ho‘ge’ di’ oné™ wa’ha‘stinid’ deeniia’daig’, sga’da‘ 
it will be called,’’ Atthat more- Now he made it two it-two (zoic) one it (is) 
(time) over bodies (are), 
gadjina‘ sgadaé gé™her. Wa’ haiénnénda’nha’ t‘ho‘ge’ oné™ 
it-male (is) one it (is)  it-female (is). He completed his handiwork At that (time) Now 
wahé™hén’, “1” wa’gwaid’dis’’’. Nadie’ wa’giént‘hwa‘di’ ne’ 
he Said, oh E I have ST ag your That (it is) I planted it for that that 
bodies. 
dé™swat‘hwadjiia’k t‘honé™ tea’ o™hwéndjiade’,” oné™ di? 
ye will break forth into here the where it-earth (is), present,” Now more- 


ohwachiras over 


658 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


wa’s‘hagotga’k dé"’se’ oné™ ne’ na’ wa’gon‘déndia’. T‘ho‘ge* 

he let them go and now that the that they departed. At that 

(time) 
oné™ néigé™ wa’hé™hén’, “Ndaie’ hia’e’ 6"gadonwis‘hé™’.”’ 
now this it is he said, “That first in I willrest myself.’’ 
(it is) order 

Oné™ — sa‘hadadekhonnié™” dé™se’ oné™ he’ ne’ Ohad’ 

Now again he prepared food for himself and , now again that Flint 
wa’hos‘hwa’ wé™siiga’wi' heio‘he’’; oné™ ha’deio™ tea’ niwé™se’dé™ 

he smelled it it-smell (is) it is utmost; Now everyone the so it-odor (is) 
pleasant where kind of 
ne’ wa’hos‘hwa’; nadie’ wa’hos‘hwi’ oné™ o’ naie’ wa’wa‘hidik 
that he smelled it that (it is) he smelled it Now, too, that (itis) it-fruit has ripened 
ne’ ho‘hondaiéit‘hwa‘ho™ ne’. T‘haé™hiawa’gi’. T‘ho‘ge’ oné™ ne’ 
that he has planted trees severally that Atthat (time) now that 
na’ hofisa‘haio™ tea’ t‘hnino™saié™ dé™se’ wa’hé™hén’, “Ksoda‘ha‘, 
the there again he where they two lodge have and he said, “O, my grand- 
that arrived mother, 
ol‘hwane‘hégwat ha&’deio™ wé™siiga’wi’s  ofige‘s‘hwa.’ Aiéna’ 
it-matter marvelous (is), everyone it-odors pleasant (are) IT smelled them. It seems 
oné™ here ’on’ he’ det‘hodadekhonniéfni‘ ne’ deiagiadé™hnondi’.” 
now, I believe, pre- again there he has prepared food for that he and I are brothers.’”’ 
sum- himself 


~ Iu Iwihyee? 


T‘ho‘ge‘ oné™ ne’ gokstéi’a' wa’d‘héi’, ‘“Oné™ gw’ 0’ 


At that Now that she, the Ancient she said, “Now. too 
(time) One 


hiid’ ne’t‘hoS hedne‘, nikdo™hna hot nofiwa‘ho’dé™ né™ agwas 


verily there thither let us let us two go to what kind of thing the, this (is) just 
two go, view it 


nidiiodieé™.”’ Oné™ di’? wa’hia‘déndiad’. Wa’hniio™ tea’ nofnwe‘ 

so there it is done. Now, moreover they two departed. There ey two where the place 
arrive 

ni‘he’s ne’ T‘haé™hiawa’el’. Wa’ondiéi’ ha’gwa’ ne’t‘ho’ gwa’ 

there he that She was surprised suddenly there even 

goes about 


niioi‘hwane‘higwat tea’ nilodieé™, ha’dio‘hiage‘ odofinif géigwa’ 

so it-matter marvelous (is) where _ so it is done, every it-fruit in it grows only 

number (is) 
wé"™siga’wi' deioiwénie’. Wa’oftgat‘hwa’ agwas ga‘nho‘hwakda& 
jrordoe pleasant it stirs the air. She saw just it doorway beside 
is 
tea’ nonweS hono™saié™” ne’ T‘haé™“hiawa’gi’ ne’t‘ho’ o‘nhioda’ 
where the place his lodge lies that there it stands (as a 
plant) 

od’ wé"™sa’, nadie’ deio‘hat‘he’da‘ewi ne’t‘ho‘ nofiwe‘, dé"’se’ dosgé™ha‘ 

it sunflower, res it uses it to cause it to be there the place, and near by 

it is) ig 


degiade’ ne’t‘ho’ o‘hoidoda’’ oda&‘hiofini‘ agwas diios‘hesdodofnio™ 


they two are there it-bush stands it bears its fruit just there it-syrup stands out 
apart in places 


na‘kwénda‘kwa‘ne‘ o‘s‘hesda. T‘ho‘gef oné™  wa’hniio” 
bee (honey) syrup. At that (time) now they two entered 
gano™sgonwa‘’. Wa/’ontgat*hwa‘ hode’djié™hénda’, agwas 
it lodge in. She saw it he is roasting corn-ears, just 
ochnaidhény’, oné™ di? wa’d‘hén’, ‘Som nonwa‘ho’dé’ ne’t‘ho‘ 


it-fatness flows down now more over she said, “Who kind of thing thus 
severally, 


nliagoieé™ néngé™ nilodieé™ isde‘?” T‘ho‘ge‘ ne 
so one has done it this (it is) so it is done out of doors?” At that time that 


HEWITT] ONONDAGA TEXT AND TRANSLATION 659 


T‘haé™hiawa’gi’ da‘hai‘hwa’sigwa’ wa’hé™hén’, “I hiid’ ne’t‘ho‘ 


he replied he said, ooh verily thus 
niwagieé™ ha‘si’ dwaga‘siwi’.”’ Daiofidadi#’ ~~ wa’ a‘hén’ 
so I have done it just now I have begun it.’”’ She spoke she said 
ne’ ho‘soda‘, “Awado™ di’-khé™ ne’ a‘seninonda’, 
that his grandmother, “Would it be more- would that thou shouldst share 
possible over, it it with us two, 
alagiadekhofinid’?”’ Da‘hawéinitgé™’nha’ ne’ Thaé™hiawa’ei‘ 
one and I should eat it?” He spoke that 
wa hé™hén’, ‘HE "wado™. Mia’ gwa’ oni’ t‘hawado™ ne’ 
he said, “Tt will be possible, Not just also. it would be possible that 
si’ nofiwef ne’ sgad&‘ ne’ djiodi’seidi‘ tea’ niio™ oné™ 
yonder the place that one it is that one it-specie(is) where soitismany now 
agié” ne’ tyeks.” Tho‘gef oné™  wa’hané™hodagwi’ tea’ 
T have it that one eats At that (time) now he shelled off a grain of corn where 


customarily.” 
hode’djié™hénda, sgada‘s‘tho” da‘s‘hagao™, oné™ di’ ne’ na 


he is roasting corn-ears one it is each he gave it them, now more- that the 
over that 


wa’hnek. T‘ho‘gef oné™ ne’ T*haé™hiawa’gif wa’hé™hén’, 
they two ate it. At that (time) now that he said, 
“Hedwaiagé™nha‘.”’ Oné™ di’ wav’hadiiigé™ nha’.  Tho‘ge‘ 
“Let us go out.” Now moreover they went out. At that (time) 
oné™ ne’t‘ho’ wa’t‘hadida’séi dé"se’ ne’ T‘haé™hiawa’gi’ oné™ 
now there they severally came to stand and now 
wa’hé™hén’, “Néngé™ ha‘ dwagadieé™ dif agiént‘hwif nie’ 
he said, “This (it is) I was the first I planted it that (it is) 
ne’ od wé™s&’  gaiadji‘,”’ oné™ ~—s dis wa’hofdongo‘da’ = Hii‘ 
that it-sunflower it is called,” now more-over they passed on. Not 
de’ino™ nhe‘hofnenon oné™ he’ wa’hé™hén’, ‘“Naie’ néngé™ha‘ 
it is far they had gone now again he said, “That (it is) this (it is) 
agiént‘hwi' naie’ ne’ tkwé™da’ —_niio’éfino’dé" gaiadji‘.” 
I planted it that (it is) that (it is) red so it-rod kind of (is) it is called.” 
T‘ho‘ge’ oné™ he’ wa’ hondongo‘da’. Hiias de’ino™ 
At that (time) now again they passed on, Not is is far 
nhe‘honnenoh oné™ sa‘hé™hén’, “Néngé™ ha agiént‘hwif 
they had gone now again he said, “This (it is) I have planted it 
o‘hofiidadekha‘gwa’ gaiadji‘,”’ oné™ di’? wa’haniiondagwi’ ne’ 
it strawberry it is called,” now moreover he plucked it that 
o‘hia’ sgadi‘s‘ho™” da‘s‘hagao™. Oné™ he’ wa’hondongo‘di’. 
it-fruit one it is each he gave it to one. Now again they passed on. 
Oné™ he’ hia’ de’ino™ nhe‘hofnenoh oné™  wa’hé™hén’, 
Now again not (it is) far there they had gone now he said, 
“Néngé™ agiéit‘hwif  na’djio‘gwa’ = gaiadji‘,”’ — oné™_—t‘ho‘ge‘ 
“This (it is) I have planted it red raspberry it is called,” now at that time 
wa hanuohidagwa’ ne’ o‘hia’, sgada‘s‘ho™ da‘s‘hagao™. Oné™ 
he plucked it that it-fruit, one it is each he gave it to one. Now 
he’ ~—- wa’hofidofigo‘da’. Oné™ he’ ~~ wa’hé™héi’, “Nem 
again they passed on. Now again he said, “This 
o‘hniod®’ — s‘ha‘hies_ gaiadji‘,” oné™ di’ he’ — sgada‘s‘ho™ 
it stands (as it-fruit-long it is called,” now moreover again one it is each 
a plant) (mulberry) 
wa’haniondagwaé’  _dé"’se’ da‘s‘hagao™. T‘ho‘ge’ oné™ 
he plucked it and he gave it to one. At that (time) now 
wa hé™hén’, ‘Djidwakda! oné™.” Da oné™ di’ sa‘hofkda’, 
he said, “Let us go back again now.” So, now, Inoreover again they 
went back, 


660 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


dé’se’ tea’ dewa‘séino™ tea’ mnigé™ nhe‘s‘hofinenon’ oné™ 


and where it is middle where soitisdistant thither they had gone now 
wa hé™hén’ ne’ Thaé™“hiawa’eit, “Né™  agiéit‘hwif  o‘hiadji’ 
he said that “This (here) Ihave planted it it-huckleberry 
gaiadji‘. Ne’t‘ho’ di’ né"io‘dik ne’ t*honé™ o™hwéndjiade’: 

it is called. Thus, moreover, so it will that here it-earth (is present) 


continue to be 
deiodi‘ha‘hén’ tea’ migé™ é"watchis’a‘sek néngé™  o‘hiadji’ 


they are severally where so it is distant it will be in the this (it is) it-huckleberry 
different (one from habit of maturing 
another) 
nadie’ s‘ha’dewa‘séfino™ nofiwe’ tea’ niiodi’seige‘ ne’t‘ho‘ ne’ 
that (itis) just it is (the) middle the place where so many it-kinds there that 


(are) in number 
, 


na’ nonwe' né®watchis’a‘sek.”’ 


the the place it will be in the habit of 
that maturing.” 
T‘ho‘ge’ oné™ gano™sadkda’ nhofisa‘héfine’, ganio’ ne’t‘ho‘ 
At that (time) now it-lodge beside thither again they went, so soon as there 
nohwe* wa’hadiio” oné™ wa’ hé™hén’, “Néngé" 
the place they arrived Now he said, “This (it is) 
o‘hofidodd’ = agiént‘hwi — swa‘hiona’ gaiadji‘,” oné™ di’ 
it-bush stands I have planted it it-fruit (is) large it is called,” now moreover 
wa haniioidagwa‘ho”, da‘s‘hagao™” sgada‘s‘ho™’, t‘ho‘ge’ — di 
he plucked it several, he gave it to them one it is each, at that (time) more- 
over 
wa’hnek. T‘ho‘ge’ ne’  ho‘sodé& wa’a‘hén’,  ‘“Nigé™hé™” 
they too ate (it), At that (time) that his grandmother she said, “Exceedingly 
ol‘hwane‘higwat, o’nigo™hio‘t tea’ ni‘saieé™. Hiia‘-khé™ 
it-matter marvelous (is), it is pleasing where so thou hast done it. Not-is it 
t‘haesigaié™hi‘ ne’ hofisdiagni‘hwa’ ostwi‘ha‘?” T‘ho‘ge’ ne’ 
thou shouldst be that hence again one and I it is small At that that 
willing to do it should take it (quantity) ?” (time) 
T‘haé™hiawa’ei’ wa’hé™hén’, “Aids tihawddo™ ne’t‘ho’ nadiawé™ha’. 
he said, “Not it would be thus so it should come 
possible to pass 
Naie’ diioi‘hw&’ swa’djik ha‘sa’ gwa’ wa’giéit‘hwa’. Ké™djik 
res it is reason because just now likely I planted it. By and by 
it is 
ne’ naie’ oné™ éotga’dé™ha’. Ne’t‘ho‘ge’ ha‘s&é’ awado”™’ tea’ 
that that now it will become At that (time) just now it would be where 
(it is) abundant, possible 
nohwa‘ho’dé™ wa’sada‘héndo™.” T*ho‘ge‘ oné™ wa’d‘hén’, “Son 
kind of thing thou didst ask it.” At that now she said, “Who 
(time) 
di’ na’ nofiwa‘ho’dé” ne’t‘ho’ nitagoieé™ t‘hoigé™ ne’ gondii’ 
more- the kind of thing thus so one has that (itis) that they (zoic) 
over that (there) done it are animals 
onnadei’sdaa’ = gofidiwéfniio’s?”” Oné™ ne’ T‘haé™hiawa’gi‘ 
they produce their (zoic) voices Now the 
sounds are fine?’’ 
da‘hawénnitgé™nha’ wa’hé™hén’, “T’ hid’ ne’t‘ho’ niwagieé™, 
he spoke he said, Gag verily thus solLhave done it, 
IT’ agio’dé™sda’.”” Oné™ ne’ ho‘sodé! wa’d‘hén’, ‘sof di’ 
1 my work (it is),”’ Now the his grand- she said, “Who  more- 
mother over 
nofiwa‘ho’dé™” esd’ tea’ niio™ oné™ saio’dé™y‘?” T*ho‘ge' 
kind of thing one will where soitis now thou hast At that 


use it much worked?” (time) 


newrtt] ONONDAGA TEXT AND TRANSLATION 661 


ne’ T‘haé™hiawa’gi’ wa’hé™hén’, ‘Nadie’ gwd’ o‘ni’ é"iesdi’ 
the he said, “That likely also one will 
(it is) use it 
ne’ tthoné™ o™hwéndjidde’ ké™djik @ofndgidit ne’ ofgwe‘ 
the here it earth (is) present by and by one will dwell the human (s) 
nwa’eid’do’dé™.”’ T*‘ho‘ge’ ne’ ho‘soda’ wa’a‘hén’, “Oné™ gwa’ 
such one’s body (is) At that the his grand- she said, “Now likely 


kind of.” (time) mother 


’ ”? 


o’ &"tciagia‘déndia’,”’ dé™se’ oné™ sa‘hia‘déndid’. 
too one and I will depart and now again they two 
again,” departed. 
Nadie’ ne’ oné™ sa‘hniio™ tea’ nofwe’ det‘hninaddsgwi‘hi’ 


That the time again they where the place there their two bark-shelter (is) 
(it is) two reached 


oné™ ne’ gokstén’a’ wa’d‘hén’, “Nigé™hé” oi‘hwane‘higwat 
time the she, the An- she said, “Exceedingly it matter (is) 
cient One marvelous 
tea’ niyodieé™ tea’ nofwe' hedne’sgwa’. Dogé"s — hiia’ 
where so it is done where the place there thou and Truly, verily 
I have been. 


wa’gai‘hwaiei’khe’ tea’ hawén‘, ‘I’ é"ge‘séfniad’ tea’ nofwa‘ho’dé™ 
it-matter has been fulfilled where he said, AE I will make it where kind of thing 
? 


deiodo™hwéndjio‘hwi‘.’’’? Oné™ ne’ O‘haad’ wa’hawéfnitgé™ nha’ 
it is necessary.’”’ Now, the Flint he spoke 

wa hé™hén’, ‘ Ksoda‘ha‘, é"kgwenia’ se’ o’ ni’i‘ ne’t‘ho’ né*gied’.”’ 

he said, “Oh, my grand- Iwill be able indeed too the I thus so I will doit. 


mother, to do it per- 
sonally 


Hiix’ de’oi‘hwis‘he’ii oné™ gwa’ honnat‘hofde’ o‘gai’i‘ o‘gdionde’. 
Not it-matter long (is) now belike they heard it it is loud it-sound went 
sound along. 
Ganio’ wa’hni‘héiga’ oné™ wa’hnitagé™ nha’ dé"’se’ oné™ wa’a‘hén’ 
Sosoon as they two heard it now they two went out and now she said 
ne’ gokstén’a‘, “Ediatgat‘hwa’ hot  nofiwa‘ho’dé™  agwas 
the, the Ancient “Thou and I what kind of thing just 
One, will see it 


nondaiodieé™ hadie’,”’ oné™ di’ dsde‘ wa’t‘hnida’nha’. Wa’hiadién‘ha’ 
thence it comes taking place,” now more- out of they two stood. He was surprised 
over doors 


gw’ ne’t‘ho’ gofdidakhenofidie’, ofnatga’de’ skéfinondo”’ 


just there they (zoic) severally were they (are) deer 
running, numerous 
nwa’gaid’do’dé™ dé"’se’ wa’gondongo‘da’. Ha‘sa’ gwi’ oné™ 
so their body kind of (is) and they (zoic) passed by. Justthen seemingly time 
he’ oid’ ne’t‘ho’ sgofdidakhenofdie’ djogaaéga’k ofnatga’de’ 
again it there again they (zoic) severally elks they (zoic) are 
other were running numerous 
(is) 
dé"’se’ wa’gondongo‘da’. Ha‘si’ gwa’ oné™ he’ oid’ ne’t‘ho‘ 
and they (zoic) passed by. Just then seem- time again it-other there 
ingly (is) 
gondidakhenondie’ degeia’gi’ ofnatga’de’ dé"’se’ wa’gondongo‘da’. 
they (zoic) ran severally buffalo they (zoic) and they passed by. 
are many 
Ha‘sa’? gwa’ ofinadofgo‘di‘ oné™ he’ oid’ dagofididakhenondie’ 
Just then seem- they (zoic) have now again it-other thence they (zoic) came 
ingly, passed by (is) running severally 
o‘gwai’ onnatgd’de’, wa’gofidofgo‘da’ o’ na’ ne’. Ha‘sa’ gwa’ 
it-bear they (zoic) are they (zoic) passed by too the that. Just then seem- 
numerous, that ingly 
oné™ he’ oid’ ne’t‘ho’ gondidakhenondie’ djo’ediga’k ofnatga’de’. 
now again it-other there they (zoic) are severally raccoons they (zoic) are 


(is) running numerous. 


662 IROQUOIAN COSMOLOGY [eTH. ANN. 43 


Ha‘sa’ gw’ wa’gondongo‘da’ oné™ he’ 014’ ne’t‘ho‘ gondidakhenofdie’ 


Just then seem- they (zoic) passed by home again  it- there they (zoic) ran along 
ingly other severally 
(is) 
o‘nhe’da’, wa’gotidongo‘da’. Oné™ wa’hiatgat‘hwa’ nadie’ gwd’ ne’ 
it-poreu- they (zoic) passed by. Now, they (two) saw it that seem- that 
pine(s), (it is) ingly 
ofnatga’de’ gondidienofdie’s, ofinatga’de’ dé™se’ gai’sdowané™. 
they (zoic) are they (zoic) fly about they (zoic) are and it-sound (is) great. 
numerous severally, numerous 
T‘ho‘ge‘ oné™ ne’ gokstén’a’ wa’a‘hén’, “ Nigé™hé” oi‘hwane‘higwat 
At that now the she-the An- she said, “Exceedingly —_it-matter marvelous (is) 
(time) cient One 


tea’ nwa’dwé™ ha’. Oné™ hiid’ wa’gai‘hwaiei’khe’ wa’tgont‘hwadjiia’k 
D> 


as so it has come Now verily it-matter (is) fulfilled they engendered ohwachira 
0 pass. 
ne’ T‘haé™hiawa’gi’ haid’di‘sa’i‘.”’ T*ho‘ge‘ oné™ ne’ O*‘haa’ 
the he finished their At that now the Flint 
bodies,” (time) 
wa hé™hén’, ‘“Ne’t‘ho’ hé"ge’ tea’ téhono™saié™” ne’ deiagia- 
he said, “There hence I where __ there his lodge lies the one and 
re will go Tare 
dé"hnondi’. E™heid‘héndo™ cabin‘ nonwe' da‘ha‘hwa’ 
brother(s). T will ask him where the place thence he obtained it 
nonwa‘ho‘dé™ on‘ wa‘ha‘sénnia’da’ tea’ niio™ oné™ 
kind of thing presumably he used it to make it where (as) so it is much now 
hoiéinénda’y’. Ha’deio‘hiage’ hoiéfit‘hwi‘, ha’ tgondiio’da‘ge‘ 
he has completed it. Every it-fruit is in number, - he has planted it, Every they animals (are) 
in number 
o‘ni’ haia’di‘sa’i‘; diéi‘ha’ gwd’ é™“hagat‘hoié™ ne’ nofwa‘ho’dé™ 
also he formed their if likely he will tell it to me the kind of thing 
bodies; 
é"kheia‘hénido™ é"ge‘sénniad’ o’ ni’a‘, swa’djik hiid’ hono™sde’ 
I will ask him I will make it too the I per- too much verily he prizes it 
sonally, (because) 
ne’ i‘sowa’ a‘s‘hofigninoida’.  E"ge‘sefinid’ di’ agwds niaie’ 
the much he should give it to us two. I will make it moreover just (pat, 
1U 1S, 
sha’gada‘ tea’ nio‘t ~=ne’ _—hoiéfit‘hwa‘ho™. Nadie’ di’ 
even it is one as, where, so it is that he has planted them severally. That more- 
(it is) over 
galhonnia‘ha’ oné™ oo’ nia @iongnigd’dé™ha’.” T‘ho‘ge‘ 
it makes the matter now too the I per- thou and I will have an At that 
sonally abundance.” (time) 
oné™ ne’ Ochaa’?  wa’ha‘déidia’? wa’haiagé™ nha’. Hiia‘ 
now the Flint he departed he went out. Not 
de’ol‘hwis‘he’if  oné™ ~hwa’hdio™ tea’ ~— t‘hodasgwA‘hi’ ne’ 
it-matter long (is) (time) there he arrived where _ there his bark shelter (is) the 
T‘haé™hiawa’gi’, ne’ de‘hiadé™hnondii’. Ganio’ ongie‘ 
the they two are brothers. As soon as indoors 
wa’t‘hasgwa’séf’ oné™ wa’hé™hén’, ‘Nadie’ ne’ né™ genié™ de’ 
he set his feet time he said, “That (itis) the here Icome to seek it 
wa’gonno™sowé™nha’, ge‘he’ dsgat‘hoié’ hot nonwa‘ho’dé” 
I visit thy lodge, I desire thou shouldst tell me what kind of thing 
wa’se‘sénnia’da’ tea’ niio™ niodi’seiige‘ saént‘hwi‘ho™ 
thou usest it to make it where so it is much so many it-kinds in thou hast planted 
number (are) them severally 
dé™’se’ ne’ gofdiio’ tea’ niiodi’seige’ sia’disi’i‘?”’ T‘ho‘ge’ oné" 
and the they ani- where somanyit-kindsin thou didst finish At that now 


mals number (are) their bodies?’’ (time) 


HEWITT] ONONDAGA TEXT AND TRANSLATION 663 


ne’ T‘haé™hiawa’gi da‘hai‘hwa’siigwa’ wa’hé™hén’, —“‘ Naie’ 


the he replied he said, “That 
(it is) 
hid’ néngé™“ o™hwéndjiade’ on‘he’ dé"’se’ &é"gé™heid’, ne’t‘ho, 
verily this (it is) it-earth (is) present it is alive and it will die, there 
di’ dewage‘kwé™ ne’ o‘he‘da’, ndie’ age‘séninia’di‘ tea’ niio™ 
more- I took it up the it-earth that (it is) I used it to make it as so it is 
over (ground) much 
agiént‘hwit dé™’se’ gid’di‘sa’i', nadie’ di’ gdi‘honniad‘ha’ gofnon‘he’ 
I have planted and I made their that more- it makes the matter they (zoic) are 
bodies, (it is) over alive 
dé"’se’ &"gofini‘heia’, o‘he‘da’ di’ 6"swadg™”. Ne’t‘ho‘ di’ o’ 
and they (zoic) will die, it-earth more- again it will These more- too 
(ground) over become. over 
na’ nio‘t ne’ gojidiio’, naie’, o’ na’ o‘he‘da’ dewage‘kwé™, 
the so it is the they (zoic) that (itis) too the it-earth I have taken it up, 
that animals are, that 
naie’ age‘sénnia’di‘, nadie’ di’ gai‘honnid‘ha’ gagwegi‘ gofinon‘henio™ 
that (it Iused it to make it that (it more- it makes the it-all (whole) they (zoic) are 
is) is) over matter severally alive 
dé”’se’ é"gonni‘heid’, o‘he‘di’ é"swado”™.”” T‘ho‘ge‘ 
and they (zoic) will die, it-earth again it will become.’’ At that (time) 
oné™ ne’ O‘haad’ wa‘ho’nigo™haiénda‘nha’, wa’hé™hén’, ‘Ne’t‘ho‘ 
now the Flint he understood it, he said, “Thus, 
gwi’? 0’ niio™  agid’dine’.” Oné™ ne’ T‘haé™hiawa’gi‘ 
seem- too, soitis much it brings my body.” Now the 
ingly, 
wahé™hén’, “T’ ’o™ké™ €"¢onia‘héido™ hot nofwa‘ho’dé™ di’ 
he said, “T next in order I will ask thee what kind of thing more- 
over 


nis aesaio’?” T‘ho‘ge‘ ne’ O‘hai’ wa’hé™hén’, “Ndaie’ ne’ ni’ 
the it should kill At that the Flint he said, “That (it is) the the 
thou thee?” (time) I 
ao™hwa’i° kdagwds ne’ o‘had’ onénid’ dé"’se’ ne’ ona’ga’. 
it-alone (is) I fear it the flint it-rock and the it-horn. 
Naie’ se’ ne’ 6"gagwenii’ &"wageio’ néngé™ — degeni‘ 
That (it indeed the it will be able it will kill me this (it is) two (it is) 
is) to do it 
wa’gofiiat‘hoyé™.” Oné™ ne’ ‘T‘haé™hiawa’el wa’hé™hén’, 
I have told thee.” Now the he said, 
“Ne’t‘ho’ géngw&’ ne’ ni’ niio™ agei‘hwaié™ ne’ wa’gei’ 
“Thus only the the I so it is I have matter I the I desired it 
much 


agoni‘hwanénido™.”  Oné™ ne’ O‘had’ sa‘ha‘déndia’. 
I should ask thee.” Now the Flint again he deported. 
Ganio’ —hofisaé‘haio” tea’ nonwe‘  det‘hnino™saié®’ oné™ 


So soon as there again he arrived where the place there their BG lodge now 
stands 


wahé™hén’, ‘“Ksoda‘tha', oné™ ne’t‘ho’ nwa’awé™ha’ — tea 
he said, “Oh my grandfather, now thus so it came to pass where 
niwak’nigo™he’dé™. Oné™ €"kdogé"s tea’ nonwa‘ho’dé” 
so my mind (is) kind of, form of. Now it has come to me where kind of thing 
ha‘sénnid’t‘ha’ ne’ hoiénit‘hwa‘ho™ dé™se’ ne’ gofidiio’; naie’, 


he used it to make it the he planted it severally and the they (z.) are that (it 
animals; is), 


iagé™, o‘he‘da’ ha‘sénnia’t‘ha’.”’ T‘ho‘ge‘ ne’ ho‘soda‘ wa’a‘hén’, 


one says, it-earth he uses it to make it.” At that the his grand- she said, 
(time) mother 


“Hot nonwa‘ho’dé™ wa’seii’? tea’ vnonwa‘ho’dé™ wa’hiat‘hoié”’ 


“What kind of thing thou didst where kind of thing he told thee 
think 


664 IROQUOIAN COSMOLOGY [BTH. ANN. 43 


ne’ dedjiadé™hnonda’?” O‘chad’ da‘hai‘hwa’sigwd’ wa’hé™hén’, 
the he and thou are brothers?”’ Flint he replied he said, 
“Naie’ gwi’ o’ tea’ niwak’nigo™he’dé™, ge‘he’ gaio’dé™seowané™ 
“That (it seem- too where so my mind (is) kind of, I think it it work (is) great 
is) ingly form of, 
hon’ tea’ niio™ oné™  hoiéfinéfidai’. Ge‘he’ di’  naie’ 
presum- where soit is much now he has completed it. I think it more- that (it 
ably over is) 
‘on’ wadie‘si’ge’ ne’ akheid’da‘se‘di’ géfigwd’ ne’ gofdiyo’, 
presum- it is easy the I should conceal only the they (z.) 
ably their bodies are animals, 


gagweei’ di’ nadie’ I’ é6"dnii‘hwagwe’niio’khe’.”” T‘ho‘ge‘ ne’ 

it all more- that we thou and I will become possessed of it.” At that the 
over (it is) (time) 

gokstén’a’ wa’a‘hén’, ‘Hot nonwa‘ho’dé™ né™sied’ ne’ é"sewenia’ 


she, os Ancient she said, “What kind of thing so ‘do wilt the thou wilt be able 
One 0 it 


é™s‘heia’da‘se‘da’ ne’ gofidio’?”” T‘ho‘ge‘ ne’ O‘haad’ wa’hé™hén’ 
thou wilt conceal the they (z.) are At that the Flint he said, 
their bodies animals?’’ (time) 
“O™hwéfdjiagonwa‘ é"khe‘nhodo™ ne’ t‘honé™ gwa’t‘ho‘ dosgé™ha‘ 
“Tt-earth-inside-in I will shut them the here just near-by 
ononda‘haé’ ne’t‘ho’ ha’goiwa‘ ne’t‘ho! é*khe‘nhodo™.” T‘ho‘ge‘ 
it-mountain there inside there I will shut them At that 
stands (anthropic).’” (time) 
ne’ ho‘soda‘ wa’a&‘hén’, “Oné™ ne’ ni’&* hid‘ sté” tthofisagi‘hén’.’”’ 


the his grand- she said, “Now the the I not anything again I will say it.” 
mother person 
ally 


T‘ho‘ge’ oné™ wa’haiagé™ nha’ ne’t‘ho’ nhwa’he’ tea’ nofiwe‘ 
At that now he went out there thither he where the place 
(time) went 

ononda‘hiadie’, ne’t‘ho’ wa’hoio’dé™ha’, wa’hades‘hoiwis’a’, t‘ho‘ge‘ 


it-mountain stands there he worked, he finished a cavern at that 
along, for himself, (time) 


oné™ wa’s‘hagoid’dae‘ga’ ne’ gofdiio’ gagwegi’ da‘s‘hagodoii’, 


now he collected their bodies the they (are) it all hither he drove their 
animals bodies, 


ne’t‘ho’ wa’s‘hagoia’dinio’da’ tea’ nofiwe‘ hode‘s‘honionni’ tea’ 
there he caused their bodies to enter where the place he has made for himself where 
a cavern 
onondas‘hi’ ha’gonwa’. Ganio’ oné™ gagwegi‘ wa’gofdiio™” 
it-mountain inside of it. So soon as time it-all they entered it 
stands 
, 


oné™ da‘ha‘hén’ onénid’ tea’ nofwe’ ao™hwéndjiaga‘hénda’. 
now he laid it on it-rock where the place it-earth (is) opened. 
T‘ho‘ge’ oné™ wa’hé™hén’, ‘“Oné™ wa’khe‘nhodo™. Ne’t‘ho‘ 


At that now he said, “Now T have shut them Thus, 
(time) (anthropic) up. there, 
di’ nia’ géfigwa’ niio™ €"gio’dé™ha’ oné™ gaowegii |’ 
more- thel only so it is I worked now it-whole I 
over Weta much 
y 


wa’gei‘hwagwe’niio’khe’. Ne’t‘ho’ géi 
I gained control of the matter. There 


wi nia’ hé"ceewi‘sek 
y the I there I will be in the 
person- habit of getting it 
ally 
ne’ @"jagnon‘he‘gwik ne’ ksod&‘ha‘,” dé™se’ oné™ sa‘ha‘déndia’. 


the one and he ill continue to the my grandmother,” and now again he departed. 
ive on it 


Ganio’ hofisa‘haio” wa’hé™héh’, “Ksoda‘ha‘, oné™ ne’ nadie’ 


So soon as there again he arrived he said, “Oh, my grand- now the that 
mother, (it is) 


or 
5 
onl 


ee 


HEWITT] ONONDAGA TEXT AND TRANSLATION 665 


wa’khe‘nhodo™ ne’ gondiio’. Oné™ di’ is é*tchéfino™do™ tea’ 


I have shut them the they (zoic) sNow more- thou thou wilt will it where 
(anthrop.) up (are) animals. over 
niwat‘hawi’ gé"s dé™sado™hwéfdjio‘s ne’ o’wa'ha’, génigwa’ 
it bears itself custom- it will become needful to thee the it-meat, only 
there (it is time) arily 
gé"s 6 "sgat‘hoié™ oné™ é"gegwa‘ha’.”’ Ne’ ho‘soda‘ wa’a‘hén’, 
custom- thou wilt tell me time I will go after it.” The his grand- she said, 
arily (it is) mother 
“Genhée” niawé™ha‘, oné™ hid’ ofgiadé"na’tchiga’dé™ha’.” 
“Exceedingly it is thankable, now verily thou and I have an abundance 


of provisions.” 
Ne’t‘ho‘ge‘ oné™ ne’ O‘haé’ ne’t‘ho’ nhof‘sa‘he’ tea ’ nofwe* 


At that (time) now the Flint there again he went where the place 
t‘hodasgwa‘hi’ ne’ de‘hiadé™hnondiéaé’. Wa’haio™ dé”’se’ oné™ 
there his bark the his brother. He entered and now 


shelter (is) 
wa hadyén‘ha’ gwd’ dogé"s hat‘hesgaéninia‘hénk ne’ T‘haé*hiawa’ei‘. 
he was surprised just it is true he is making for himself arrows the 
Oné™ ne’ O'had’ wa’hé™hén’, “Hot nonwa‘ho’dé™  sesda‘ne’ 
Now the Flint he said, “What kind of thing thou are going 
to use it 
nigé™hé™” sd‘hesgaga’de’ oné™?” ‘Tho‘ge‘ oné™ ne’ T‘haé™- 
exceedingly thou has many arrows now?” At that (time) now the 
hiawa’gi‘ da‘hai‘hwa’sigwi’ wa’ hé™hén’, “Naie’ hid’ 
he replied he said, “That verily 
(it is) 
gadadeiéinénda’s ké™djik gwa’t‘ho’ oné™ dogé"s é"ganagén‘ha’ 
Iam preparing myself by and by soon now it is true it will become 
abundant 
ne’ gaio’.” Oné™ ne’ Othai’ da&‘hé™hén’, “Gaéi’ di’ nonwe‘ 
the game.” Now the Flint he said “Where more- the place 
in reply, over 
né"tgofine’ tea’ ifsado"k é°ganagéf‘ha’ ne’ gaio’. Hid‘ ni’a, 
thence they (z.) where thou art saying it will become the game. Not thel 


will come abundant person- 
ally 


gatka’ de’kgé™ha’ awe’sek ne’ gaio’?” T*ho‘geS ne’ 
anywhere I see it it aoe going the game?”’ At that (time) the 
about 


ee) 


T‘haé™hiawa’ei’ di‘hawénnitgé™’ nha’ wa’hé™hén’, ‘Tgagofda’ se’ 
he spoke in reply he said, “Tt must be (so), i 
eed, 
gaéh’ gwd’ nonwe‘ nigofine’s tca’ niio™ ne’ ao™hwéndjiat‘hé” ge 
where just the place there they (z.) where so it is the it-earth dry at 
go about many 
degondawéniek.”  Oné™ ne’t‘ho’ niwat‘hawi’ oné™ ne’ O‘haii’ 
they (z.) continue to Now there there it bears itself now the Flint 
go about.” (is time) 
si‘ha‘déndia’. 
again he departed. 
Ne’ oné™ hofss‘haio™ tea’ nofwe'  t‘hninadasgwa‘hi’ 


The time there again he where the place their (two) bark shelter 
arrived stands 


wa hé™hén’, “Ksoda‘ha‘, wa'kewat‘hwi’ tea’ = t"hé ’dén’ 
he said, “‘Oh, my grand- I made a trip where there he abides 
mother, 


ne’ T‘haé™hiawa’ei’,  wa’gatgat‘hwa’ hat‘hesgaénnia‘hénk,. 
the I saw it he is making arrows for 
himself, 


hadadei@inénda’s, iagé™, 6 °ganagén‘ha’ ne’ gaio’.” 
he is preparing himself, it is said, it will become plentiful the game.” 


19078°—28——_43 


666 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


Do gw’ nwa’onnis‘he’ oné™ ne’ gokstén’a’ daiiewéninitgé™ nha’ 
How like so it was long now the she, the Ancient she spoke 
(it is) (time) One 
wa'athen’, “Oné™ ewa’ oni’ a‘segwa‘ha’ ne’ o’wa‘ha’, oné™ 
she said, “Now like also thou shouldst go the it-meat, now 
(it is) after it 
wa’ofigiate’a‘dé™.” T‘ho‘ge’ oné™ ne’ O‘haa’ wa’ha‘dénidia’ 
it has wholly gone.” At that now the Flint he departed 
(time) 
ne’t‘ho! nhwa’he’ tca’ nofiwe‘ diio‘sdde’. Ganio’ ne’t‘ho’ nofwe‘ 
there thither he where theplace_ there it-cavern so soon as there the place. 
went exists. 
wa’haio™ oné™ wa’ha‘gwi’da’ ne’ ganéfiaié™” ne’ hodji‘heda‘gwi‘ 
he arrived now he removed it the it-rock lies the he closed it thereby 
tea’ ofsade’, oné™ di’ wa’haio™ dé™se’ ne’t‘ho’ ha’gofiwi‘ wa’haio’ 
where it-cavern now more- he entered it and there inside he killed it 
exists, over 
ne’ gaio’, dé™se’ oné™ di’ dofida‘haiagé’nha’, dé™se’ oné™ 
the it-game, and now more- thence he he came out, and now 
over 
si‘hadeiénnonnia’, sa‘hadji‘hedé’ tea’ o‘sade’.  T‘ho‘ge’ oné™ 
he made it good again, again he blocked it up where it-cavern At that now 
(is), (time) 
si‘ha‘déndia’, hoid’dage‘de’ ne’ skéfnofdo™”. Oné™ honsa‘haio™” 
again he departed, he bore with the the deer. Now again he arrived 
forehead strap home 
its body 
wa hén‘hén’, “Ksoda‘ha‘, oneé™ wa’gai‘hwaiei’khe’ tea’ 
he said, “Oh, my grand- now it-matter is fulfilled where 
mother, 
nohwa‘ho’dé™  de‘sado™hwéndjiofinik.”’ Dondaiei‘hwa’siigwi’ 
kind of thing thou needest it.”” She replied 
ne’ gokstén’s’ wa’d‘hén’, “Gée"hé” niawé™ha’. Wadiesa’ge‘ 
the she, the Ancient she said, “Exceedingly, it is gratifying. It is easy 
One. 
hii’ wa’ofgiado™s ne’ gaio’.”’ Ne’t‘ho’ nio‘t gaéi’ gwa’ 
verily it became for us two the game.” Thus so it is where (like 


> d (it is) 
nwa’gal‘hwis‘he’. 
so it-matter (is) long. 


T‘ho‘ge‘ oné™  wa’hatdogd’ ne’ T‘haé™hiawa’gi’ hid’ gwa’ 

At that now he noticed it the not seem- 

(time) ingly 
gatga’ de’sgofine’s ne’ gofidiio’. Oné™ di’ he’ ne’t‘ho’ nhonsa‘he’ 
anywhere again they(z.) go the they (z.) are Now more- again’ there thither again he 

about usually animals. over went 
tea’ nohwe’ tihono™saié™ ne’ héfgwe', Hao™hwéfdjiawa’kho” 
where the place there his lodge lies the he, a human, He-holds-earth-severally 
is, 
ni‘ho‘séfino’dé™. Ganio’ ne’t‘ho‘ wa’haio™ ne’ T‘haé™hiawa’gi‘ 
such his name kind of (is). Sosoonas there he entered the 
oné™ wa’hé™hén’, “Hiid’ de’wagénno™do™ hot nofiwa‘ho’dé™” 
now he said, “Not I know it what kind of thing 
‘on’ nwa’awé™ha’, nwd’odiya’dawé™ha’, hid’ gatga’ de’sgofne’s 
pre- so it came to pass, so it befell their(z.) bodies, not anywhere they (z.) again 
sum- go about 
ably customarily 
ne’ gondiio’ tea’ niio™ oné gia’di‘sai’y.”’ Ttho‘gef oné™ ne’ 
the they (z.) are where _ soit is now I their (z.) bodies At that now the 
animals much have completed.” (time) 
(many) 


héngwe', Hao™hwéndjiawa’kho™, wa’hé™hén’, ‘“Agéino™do™ 
he-human, He-holds-earth-severally, he said, “T know it 


eal res 


HEWITT] ONONDAGA TEXT AND TRANSLATION 667 


yams 


tea’ nofiwe‘ hegofini’déi’. Godi‘nhodo™ tea’t‘ho’ o“hwéfidjiagonwa* 


where the place there they (z.) abide. They (z.) are shut up actually it-earth-in 
o‘sade’. Naie’ ne’ dedjiadé™ hnonda’ O‘haai’ naie’ 
it-cavern. That the ye two (he and thou) are Flint, that 
(it is) c brothers (it is) 
wa’t‘hiaeiéfinio™. Egofiat‘hoié™ tea’ nofwe‘ tgonni’déi’ ne’ 
he has juggled thee. I will tell thee where _ the place there ee! (z.) the 
abide 
gondiio’. Tea’ nofiwes t‘honaddsgwi‘hi’ ne’ sad‘soda‘ha‘ ne’t‘ho‘ 
Bey Aig? are Where _ the place there their bark shelter is the thy grandmother there 
sii hagwadi‘ ha’deiodogé™di‘ diionond&‘hié’ ne’t‘ho’ ha’gonwa* 
farther _ side of it it is directly opposite, it-mountain stands there inside 


ahead, straight away, 
hode‘s‘honionni‘, ne’t‘ho’ di’ gofini’dén’ t*hodji‘heda’ tea’ nonwe* 


he has made himself a there more- they (z.) abide he has closed it where the place 
cavern, over up 
diiodiio™ da‘gwi‘, onénid’ t‘ho‘ha’ tea’ nofwe‘ o‘s‘hofwe’. Naie’ 
there they entered it-rock he has where the place it-hollow is. That 
thereby, placed it (it is) 
over it 
di’ tea’ né™siei’ nadie’ énioianéfikhe’ ne’ é™“he‘sé™’nigo™haié™ ne’ 
more- where so thou wilt that it will become good the thou wilt watch him the 
over do it (it is) g 
Ocha’. Nadie’ ne’ oi3’ @"tciio‘hé’ nha’ ne’t‘ho’ nhé™se’. ’A‘gwi' 
Flint. That the it-other it will again be day there thither thou Do not 
(it is) wilt go. _ (that) 
é™“hatdoga’. Dosgé™ha’ nigé™ ne’t‘ho’ é™sada‘se‘di’. ’A‘gwi' 
he will notice, be Close by so it is there thou wilt hide thyself. Do not 
aware ol, it. distant (that) 
é™hiagé™. T*ho‘ge’ tea’t‘ho’ oné™ he’ é"s‘ha’wa‘hagwa‘ha’ ne’ 
he will see thee. tt inet actually time again again he will go after meat the 
time 
gaio’, dé™hesga‘ha’k di’ tea’ né™haied’ ne’ oné™ é™hago‘héngwa’ 
it-game, thou will have thine more- where sohewilldoit the time he will uncover it 
eyes on him over 
tea’ o‘sade’. Dé"sea‘hi’k ne’ oné™ hé™hadio™ o‘sadagoiwa‘; 
where it-cavern is. Thou will have fixed the time thither he it-cavern in; 
thine eyes on it will enter 
dé™hesga“ha’k oni’ oné™ dé"t‘hdiagéVhnd’ dé"’se’ 6"s‘hago‘hénk 
thou wilt have thine Also time thence he will come and he will again cover 
eyes on him forth it 


tea’ oidde’ dé™se’ 6™hatge‘dat ne’ gaio’ oia’da’. Ganio’ oné™ 


where __it-cave and hewillbearitwith the  it-game its body. So soon as now 
(hole) is the forehead strap 
é™sei’ oné™ hon‘ hes‘hoio™ tea’ t‘honaddsgwa‘ha’ oné™ is ’o™ké™” 
thou wilt time presum- there he has where there their bark shelter time thou next 
think ably returned stands 

&"tego‘héngwi’ tea’ nofiwe’ o‘sade’, t‘ho‘ge’ di’ oné™ hé™sio™” 

again thou wilt uncover where the place it-cave is, at that more- time there thou 
it (time) over wilt enter 


dé"tcheia’ditgé"k ne’  gondiio’.” Oné™ ne’ T‘haé™hiawa’gi‘ 
thence thou wilt drive their the they (z.) are Now the 
bodies out animals.” 
si‘ha‘déndia’. 
again he departed. 


Naie’ ne’ oné™ hwa’ga‘he’g tca’ nofiwe’ ni‘hona’do™ ne’ 
That (it is) the time there it arrived where the place there*he Bad indi- the 
cate 


Hao™hwéfdjiawa’kho™ t‘ho‘ge‘ oné™ ne’ De‘haé™hiawa’kho” 
He-holds-earth-severally at that (time) now the Life God 


668 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


wa’ha‘déndia’, hwa’hds’a‘da’ hwa’ha‘hwa’ tea’ niio™ hohesgaié™’. 
he departed, hence he took all hence he carried it where soit _ he has arrows. 
muc’ 


Né™ hagwadi ganiadakdofdie, hagwa‘ hwa’hat‘hwada‘se’da’. 
This side of it it-lake (sea) along way hence he went around. 
Wavhaio™ tea’ ononda‘ha’ akdi’a ne’t‘ho’ wa’hadiéh’. Hid‘ 
He arrived there where it-mountain stands aside of it there he sat down. Not 
de’aofinis‘he’ii oné™ wa’hogé™ di‘he’ ne’ O‘haa’. Tei‘he’ 
it is long time he saw him he comes the Flint. As he goes 
gw’ ne’t‘ho’ wa’t‘hada’nha’ tea’ nofiwe’ ganéfiaié’. Onér 
like (it is) there he stood where the place it rock lies. Now 
di’ wa’t‘hatgi‘dofnio"k ne’t‘ho’ niio‘t aiéna’ ha’nigo™ha’ ne’ 
more- he looked about thus so it is it would he was watching the 
over seem 
hia’ songa’ tha‘hoiwagé™.  T‘ho‘geS oné™ da‘haiend’ tea’ 
not any one he should see him. At that (time) now he laid hold ofit | where 
ganéniaié™  dé’se’ da‘hagetcewa’ dé™se’ né™ hiagwa* 
it-rock lies and he raised it up on edge and this way 
wa’haié™, oné™ di’ wa’haio” osadagonwa‘. T‘hi‘hodieé™ 
he laid it, now moreover he entered it-cavern-in. Just he is still 
géngwi? ne’ T‘haé™hiawa’gi‘ de‘hoga‘hia’ tea’ nwa’haiea’ 
only the he had his eyes on him where so he did it 
oné™ he‘hoyo™. Wa’gai‘hwis‘he’ oné™ gwd’ dondaihaiagé™ nha’ 
time there he has entered. It-matter is long now just thence he came forth 
hoid’dage‘de’ on‘he’da’. Na’ ne’ oné™ he’tgé™ hagwadi‘ sa‘hahén’ 
he bore the body porcupine. That the time above side of it again he laid it 


withthe forehead 
strap 
vay 


ne’ oid’da’ wa’hé™hén’, “Ste” gw’ nofwa‘ho’dé" ’on‘ diioi‘hwa’ 
the it-body he said, “Some- like kind of thing pre- it is the reason 


thing (it is) sum- 
ably 


tea’ ne’t‘ho’ nofgia’dawé™ha’, sé™ge’ t‘ha’geiio’ ne’ gaio’ dé"’se’ 
where there, thus, so my body it befell, hardly Tcould kill it the it-game and 
oo 


wa'djik’a’ [T’ de’wagelio’. T‘ho‘ge’ oné™ honsa‘hadiiéidé™ ne’ 

nearly, almost, I it killed me.”’ At that (time) now there again he drew back it the 

onéiid’ dé"’se’ oné™ sdi‘hago‘hénk tea’ nonwe‘ o‘sdde’, oné™ 
it-rock and time again he covered it where the place it-cave-is, now 

di) s&‘hadia’dige‘dat dé™se’ oné™ — s&‘ha‘déndia’. 

more- again he bore the body with and now again he departed. 

over the forehead strap 


Ganio’ oné™  hofisd‘ha‘do”  oné™ ne’ T*haé™hiawa’gi* 
So soon as now there again he disappearedj now the 
wahé™héen’, “Oné™ di’? hid’ T ’o™%ké™ ne’t‘ho’ hofi‘sage‘’ tea’ 
he said, “Now more- verily I next in order there there again let where 
over me go 


nonwe’ tgofine’s ne’ gofdiio’;”? oné™ di‘ ne’t‘ho’ nhwa’he’ tca’ 
the place there they (z.) the they (z.) are now more- there he went where 
go about animals;"’ over 


nohwe’ ganéniaié™.  Tchi‘he’ gwd’ wa’t‘ha‘gwa’ ne’ onéniad’, 
the place it-rock lies. As he went like, he took it up the it-rock, 
akda’a’ hwa’haié™’, oné™ di’ hwa’hdio™ o‘sadagonwa‘, dé"’se’ 
aside there he laid it, now more- there he entered it-cavern-in, and 
‘over 
donda‘s‘hagodoia’ ne’ gondiio’, oné™ di’ dagofidiiagé™ nha’ 


thence again he drove the they (z.) are now moreover thence they (z.) came out 
them (anth.) animals, 


gagweel’. Oné™ di’? ne’ T‘haé*‘hiawa’gif wa’hawénnitgé’nha’, 
it-whole (it-all). Now moreover the he spoke, 


HEWITT] ONONDAGA TEXT AND TRANSLATION 669 


wa hé™hén’, “T’ ne’ né™ gwaid’di‘sa’i’. Hida‘ hiid’ de’oianén’hwi' 
he said, eey the de) I formed your bodies. Not verily it turned out well 
it is 
tea’ hid’ de’swén’da‘dén’i’. Naie’  gai‘honnia‘ha’ ne’ t‘ho‘ 
where not ye wild are. That (it is) it matter makes (it causes it) thus 
nwe’swaya’dawé™ha’ = wa’gagwenid’ ~—wa’etchi‘nhodo™. Oné™ 
so it befell your persons it was able to do it one has shut you up. Now, 
di) wa’gwai‘hwis’&‘s_ tea’ né™io‘dik ne’ o‘hénido™  hagwa‘ 
more- I ordain for you where soit willcontinue the for head -wards 
over, to be (direction) 
é®ca‘hawi‘dd’ tea’ we’swi‘hwadjiidadie’ tea’ né"yonnis‘he’ ne 
it will bear it where hence your (pl.) ohwachira will where so it will endure the 
(its course will be) continue to be 


t‘honé™ é"Iio™hwéndjiadek &"swé"'da‘dén ik di’ oné"; 
here it-earth will continue to be present ye shall continue moreover now; 
to be wild 


agwis di’ 7o™ké™ gts éMeé™hiagé™’-dji‘hwa’ onée™ 
just moreover nextinorder customarily one will be thoroughly fatigued time 
ha‘sd’ é"yetchigé™. E"swadadwénniyoks dé™se’ is 
just then one will see you (pl.). Ye will continue to be free and ye 
swat™hiagé™sa’ 6 "géik tea’ é"djio‘n‘hek.”’ T‘ho‘ge’ oné™ 
your striving it will be where ye will keep alive.” At that (time) now 

wa’tgohdogwa’ wa’gonde’gwi’?. Oné™ di’ wa‘ha’agwi’ ne 
they dispersed they fled. Now, moreover he shot the 
skéfinofdo™, dé®’se’ wa’ga‘hesgaeda’nha’ gaid’di’ge‘, oné™ di’ 
deer, and it-arrow became fixed in its body, now more- 

over 


wa’hé™hén’, ‘Desai‘dat, ne’t‘ho‘ wa’se‘ tea’ diiagode‘nhoga‘hénda’ 
he said, “Do thou run, there dothou go where there her doorway (is) 
ne’ gokstén’a‘ aksoda‘ha‘’.”’ Oné™ hiis’ wa’dwad‘dat, agwas 


the she, the Ancient my grandmother.” Now verily it ran, just 
One 


? 


n 


ne’t‘ho’ tea’  ga‘nhoga‘hénda’, Asde‘ hagwadi‘, —_ne’t‘ho‘ 


there where it-doorway (is), out of doors side of it, there 
wa’gaid’diené’nha’ o‘gai’i‘, wa’diaun‘hofinidgae‘ha’. Got‘honde’ 
its body fell it is loud, it-earth resounded. She heard it 
ne’ = gokstén’a‘, dondaiedé"sdi’ dé"’se’ wa’d‘hén’, ‘Hot 
the she, the Ancient one, she stood up suddenly and she said, “What 
nonwa‘ho’dé™ né™ nwdé’awé™ha?” Oné™ asde’ wa’dieda’nha’ 
kind of thing this so it has come to pass?” Nasy out of doors, she stood 
dé"’se’ wa’ofitgat‘hwa’, oné™ ne’t‘ho’ wa’ondyén‘h’ gw’ ne’t‘ho‘ 
and she saw it, now there she was surprised seemingly there 
gé"dagi’ skéfinonido™-gé™ha’, agwds ga‘hesgaeda’ ga‘s‘hwa’ge‘, 
it lay deer it used to be, just it-arrow protrudes in its side, 
oné™ di’ wa’a‘hén’, ‘O‘haa’, satgat‘hwa‘ nuoi‘hwane‘higwat 
now moreover she said, “Flint, do thou look so it-matter (is) marvelous 
wa ofgnino™sowé™ nha’ ne’ — gaiio’.”’ Tho‘ge‘ ne’ O‘haa’ 
it has visited our (two) lodge the game.’”’ At that (time) the Flint 
wahatgat‘hwi’ dé™se’ s&‘haiénde’nha’ ne’ de‘hiadé™hnonda’ 
he looked and he re-knew it (recognized it) the his brother 
ho‘hesga’. Hua‘ sté™ de’hawé™, dé™se’ oné™ di’ hofsa‘haio™ 


his arrow (it is). Not any thing he said, and now more- he again reenter- 
over ed it 


gano™sgoniwa‘, s‘hoiwa‘hnondidie’ gwa't‘ho’ di’ ne’ ho‘soda'. 
it-lodge-in, she followed closely moreover the his grand- 


mother. 
’ 


Oné™ he’ ne’ T‘haé™“hiawa’gif sd‘ha’agwa’ dé’se’ djogaiga’k 
Now again the again he shot and elk 


670 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


wa’ga‘hesgaeda’nha’ gaia’di’ge‘, oné™ di’ wa’hé™hén’, ‘ Desai‘dat, 


it arrowed became fixed its body in, now more- he said, “Do thou run, 
over 

ne’t‘ho’ hwa’se‘ tea’ diiagodasgwi‘hi’ ne’ ksoda‘ha‘.” T‘ho‘ge‘ 
there do thou go where there her bark shelter (is) the my grandmother.’ At that 
(time) 

oné™ wa’dwaid‘dat, agwds tea’ ga‘nhoga‘hénida’ akda’a‘ ne’t‘ho‘ 
Now it ran, just where it-doorway (is) nearby there 

wa’gaid’diené’nha’; oné™ he’ oid’ sa‘ha’agwa’ degeia’gi’ 

its body fell; Now again it-other again he shot buffalo 


(is) 
wa ga‘hesgaeda’nha’ gaid’di’ge‘, oné™ di’ he’ wa’hé™hén’, 


it-arrow became fixed its body in, Now more- again he said,” 
over 


“Desai‘dat, ne’t‘ho’ wa’se’ tca’ nofiwe’ diiagodasgwa‘hié’ ne 
“Do thou run, there do thou go where the place there her bark shelter (is) the 
ksoda&‘ha‘,”’ oné™* o’ nadie’ wa’dwai‘dat, dé’se’ ne’t‘ho’ o’ niaie’ 
my grand- Now too that it ran, and there too that 
mother,” (is it) (it is) 
hwa’gaid’dien@’nha’ § gano™sdkda’; i t‘ho‘ge oné™ he’ oi’ 


thither its body fell beside the lodge; At that Now again it oth- 
(time) er (is) 


si‘ha’agwi’, o‘gwai’ ’o™%ké" wa’ga‘nhioda’nha’ ne’ gaid’di’ge 
again he shot, bear next in order it-dart became fixed the in its body 


’ 


vn 


ne’ ga‘hesea’, oné™ di’ wa’hé™héi’, ‘Desaii‘dat, ne’t‘ho’ wa’se‘ 
the it-arrow, Now more- he said, “Do thou run, there do thou go 
over 
tea’ nofwe‘ diiagono™saié” ne’ ksoda‘ha‘.” Oné™ wa’dwai‘dat 
where _ the place there her lodge lies the my grandmother. Now it ran 
ne’t‘ho’ ga‘nho‘hwaikda&’ ne’t‘ho’ wa’gaid’diené’ nha’. T‘ho‘ge‘ 
there beside the door there its body fell. At that (time) 
oné™ he’ oi’ ne’ T‘haé™“hiawa’el’  sa‘ha’agwa&’ djo’eiiga’k 
Now again it oth- the again he shot raccoon 
eris ‘ 
wa’ga‘hnioda’nha’ ne’ ga‘hesgii’ ne’  gaid’di’ge‘, oné™ di’ 


it-dart became fixed the it-arrow the its body on, Now more- 
over 


v~? 


wa hé™hén’, ““Desaii‘dat; ne’t‘ho’ wa’se‘ tea’ nofwe‘ diiagono™- 
he said, “Do thou run, there dothou where _ the place there her lodge 
go 
saie” ne’ ksod&‘ha‘;”? T‘ho‘ge’ oné™* wa’dwai‘dat dé"’se’ ne’t‘ho‘ 
lies the my grandmother.” At that now it ran and there 
(time) 


gano™sikda’ wa’gaid’diené’nha’. Ne’t‘ho‘ge‘ oné™ he’ oid’ 

beside the lodge its body fell. At that (time) Now again it oth- 

er (is) 

wathivagwi’ ned&‘hé“hwi! wa’gahesgaeda’nhi’ gaid’di’ge‘. Oné™ 

he shot it wild turkey it-arrow become fixed its body on, Now 

di’ ne’ T‘haé™hiawa’gif wa’hé™hén’, ‘Desai‘dat, ne’t‘ho! wa’se‘ 

more- the he said, “Do thou run, there do thou go 
over 

tea’ nofiwe’ diiagono™saié™” ne’ ksoda‘ha‘;” oné™’ di’ wa’dwai‘dat 


where theplace there her lodge lies the mygrandmother.’””’ Now more- it ran 
over 
, 


ne’t‘ho! ga‘nho‘hwakda&’ wa’gaid’diené’nha’. T‘ho‘ge’ oné™ ne 


there it-doorway beside its body fell. At that Now the 
(time) 

Tihaé™hiawa’ei’ wa’hé™hén’. “Oné™ hon’ ne’t‘ho’ ha’degaiei’.”’ 

he said,” Now, pre- there it is quite enough.” 


sum- 
ably 


HEWITT] ONONDAGA TEXT AND TRANSLATION 671 


Oné™ di’ wa’ha‘déndia’ ne’t‘ho‘ nhwa’he’ tca’ nofwe‘ t‘hodino™saié”’ 

Now, more- he started there he went where the place their lodge lies 
over 

ne’ ho‘sodd‘. Ganio’ wa’haio” oné™ ne’ ho‘soda’ wa’s‘hén’, 

the his grand- So soon as he entered Now the his grand- she said, 
mother, mother 

“Oi‘hwane‘higwat tca’ nwa’awe™hi’. Nadie’ ne’ detciadé“hnondiia 

“Tt matter (is) marvelous where so it came to pass, That the thy brother 


(it is) 
hodoit‘ho™na’ ne’ gaio’. Satgat‘hwa‘ nigaidi’do’d@“ ne 


he has been to hunt the game. Do thou look such its body is the 
kind of 


haiohadiena’.”” Tho‘ge' ne? T‘haé™“hiawa’gi‘ wa’hatgat‘hwa’ 


he brought it back At that the he looked at it 
killed.” (time) 


wa hé™hén’, ‘“Naie’ hii’ ne’ ga‘nhe’d4’ gaiddji‘. Nadie’ hiid’ 
he said, “That verily the porcupine it is called. That verily 
(it is) (it is) 
ne’t‘ho’ nofiwe‘ he‘he’sgwd’ ne’ O‘hai’ tca’ nonwe‘ ne’ hid‘ 
there the place he has been the Flint where the place the not 
sté” de’tgofine’s ne’ gaio’. Né™ ne’ |’ agadoit‘ho™na’. Dégé*s 
any- there they (z) the game. Here, the I I have been away Truly 
thing go about This, to hunt. 


ni’i‘  gadio’danagee’ tca’ nofwe‘ hege’sgwa’.”’” Oné™ he’ 
Thel (it) game (is) where the place there I have Now, again 


person- plentiful been.” 
ally 
vn y 


dofida‘hawénnitg?’ nha’ wa’ hé“hen “One™ di’ dége‘snie’nha’ ne’ 
(S ? to} 


thence again he spoke, he said,” Now, more- I will dress the 
over 


? 


gio’ tea’ niio™ wa’gid’diené™da’.” Tho‘ge oné™ hofisaé‘haiagé™ nhii’ 


game where soit is I felled their bodies.’’ At that Now hence again he went out 
much time 


dé’se’ oné% da‘ha‘sawé”  wa’haié™séfiewa’,  wa’has’a‘da’, 

and now he began it he skinned it severally, he exhausted them 

oné™ ’o™]ké" wa’t‘ha’wa‘ha‘hi‘da’, wa’has’4‘da’, oné oe’ 
, ? 

Now next he quartered the meat, he exhausted it, now next 
wa‘ha’wa‘hiniiondé” agwas deiono™sada‘se’di‘ ga’wa‘hiniiondo™. 
he hung up (the) meat severally just it encircled the lodge it-meat hung severally. 
T‘ho‘ge‘ oné* ne’ gane‘hwd’ oné™% wa’haio’da’ gano™sgonwi‘, 

At that now the it-hide(s) now he brought them in it lodge-in, 

time 
oné™ di’ wa’hadagwai‘siofigwa‘ho” ne’  gane‘hwa’s‘ho" a‘, 
Now more- he spread them out severally the it-skin-s, 
over 
wa’ hanéndakda’ gés_ gé™sa’ge‘, wa’t‘hat‘hwada‘se’ tea’ nigano"’sa’. 
he attached it cus- side of he encircled it where so it lodge 
tom- lodge on (is) large. 
arily 
T‘ho‘ge’ sgadi‘ ne’t‘ho’ wa’hé™“sowé” tea’ nofiwe’ gotnakdo” 

At that one there he spread it where the place her mat is 

(time) (it is) 
ne’ ho‘soda‘ ne’ o’ sgadd‘ ne’t‘ho’ wa’haié’. Oné% ne 
the his grand- the too one there he laid it. Now the 

mother (it is) 
T‘haé™hiawa’ei’ wa’ hé™“hén’, “ Ksoda‘ha‘, oné™ hia’ wa’gai‘hwaiei’khe’ 
he said, “Oh, my grand- Now verily it-matter is fulfilled 
mother, 


? 


wove 


oi hwagwegi‘ tea’ nofwa‘ho’dé”  agei‘hwi‘sa’i‘, — goni‘hwis’énni‘. 
it-matter whole where kind of thing I have promised, I promised thee. 


672 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


Onée™ di’ wa’geiéfinéfida’nha’. Is di’ é@tchadieé™da’  naie’ 


Now more- my handiwork is ended. Those more- thou wilt be the first that 
over over (it is) 
“sa’nigo™hiiosdi‘ewi’? tea’ nofiwa‘ho’dé” @ga‘hwi’k tea’ 
5S 5 
it will content thy mind where kind of thing it will contain it where 
o“hwéndjiade’. Degeni‘ wado™t‘ha’; naie’ ne’ ofigwe’ éionndgat 
it earth is present. Two it makes itself; that the humans they will come 
(it is) to dwell 
tea’ o™hwéndjiade’ nadie’ @ieid’dagwe’niio’khe’, —naie’ 
where it-earth is present that they will come into possession of it, that 
(it is) (it is) 


@jago’nigo™hiiosda‘gwik tea’ niio™ &ga‘hwa’k tea’ o™hwéndyjidae’. 
it will content their minds thereby where soit is it will contain where it earth is present. 
muc! 
Oné™ di’ wa’gei‘hwis’&’ ne’ o‘héido™ hé*ga‘hawi‘dé’ tea’ nigé™ 
Now more- I ordain it the ahead, thither it will bearit where  soitis 
over (future), far 
hé"tciado’kdé” néngé“ha’ wa’gatga’k t‘honé™ — snino™sgofwi‘ 
ye two will exhaust it this (it is) I left it here in your two lodge 
oné™ is @djiadadienawa’s ne’ skéfino” é&"tciéino™dofnio™hek.” 
Now, you yetwowill help yourselves the (it) peaceful ye two will think thoughts 
time, repeatedly.” 


Ganio’ wa’hai‘ho’kdé” oné™ ne’ T‘haé™“hiawa’gi‘ sa‘haiagé’nhi’, 
So soon as he finished the now the again he went out, 
latter 


si‘ha‘déndia’, dé’se’ hon‘sa‘haio” tea’ nofiwe’ tihodasgwa‘hi’. 
again he departed, and there again he where the peace there his bark 
arrived lodge (is). 
T‘ho‘ge’ oné™ wa’hé™hén’, “Huds hid’ ’on’ t*haioianéi’khe‘ 
At that (time) now he said, “Not verily presum- it will result in 
ably good 
ne’ dosgé™“ha‘ daiagiadek ne’ deiagiadé™hnofdaé’. Oné™ hiik’ 
the near (it is) oneandI should the one and I are brothers. Now verily 
keep apart 


wi’hadoda‘sia’ wa’t‘hak’nigo™haéf’ tea’ nofiwa‘ho’dé™ agio’dadie’. 
he has shown himself he has disturbed the mind where kind of thing Iam working along. 
Naie’ di’ ’on‘ oidne’ ne’ dé™agiadekha’, A‘so™ hiidi’ i‘sowd’ 
That more- presum- it-good the one and I will separate still verily much 
(it is) over ably is by a mete, (it is) 
agadei‘hwade’ é"wagio’dé™ha’. Ne’t‘ho’ oné™ di’ hiid’ ’on‘ 


I have unfinished I will work. Thus now moreover verily presum- 
matter ably 


né"gied’. Déreii’k di’ néngé™ tea’ ga‘hwe‘no’, niaie’ di’ ne 
soI willdoit. I will divide more-_ this (it is) where _it-island floats, that more- the 
it in two over (it is) over 


o‘hneganos 6"gawet‘hak tea’ na’dé"giadait. Hua‘ di’ t‘ha‘hagwenia‘ 


it-water fresh Iwill placeit where as much they two Not more- he will be able to 
between will be apart. over 0 it 


ne’ ganio’ gwd’ hwéndo™ da‘haia‘hia’k.” T‘ho‘geS oné?, 
the at any seemingly when he should cross the stream.’”’ At that (time) now 
withaiagé™ nha’ dé™se’ wa’ha‘déndig’ dé™se’ agwds tea’ 
he went out and he went and just where 
diiot‘hnego’kdi’ ~~ ne’t‘ho‘ ~=wa’t‘hada’nha’s- dé™se’—s oné™ ~— di’ 
there it itself water ends there he stood and now more 


’ 


wahé™hén’, “Nadie? néngé™ o™hwéfdjidde’ dé °wadekha‘sid’, 
he said, “That (it is) this (it is) it-earth (is) present it will separate itself, 
is di’ néngé™ o‘hneganos wa’gwa‘hofgaia’k ne’t‘ho’ nonwe‘ 
thou more- this (it is) it-water fresh (is) T appoint you (pl.) there the place 
over 


HEWITT] ONONDAGA TEXT AND TRANSLATION 673 


é™swadawet' hak tea’ nigé™ na’dé"giadek néngé™ha’ o“hwéndjiade’.”’ 
ye will intervene where soitis as much they two this (it is) it-earth (is) present.” 
far will be apart 


Oné™ di’ ne’ T‘haé™hiawa’gi’ oné™ wa’ha‘déndia’ ne’t‘ho’ nhwa’he’ 
now more- the now he started there he went 
over 


tea’ dewa‘séfino™s‘ho™ nwa’haiei’da’ tea’ ga‘hwe‘no’. T‘ho‘ge‘ 
where it is middle along thither he steered where it-island floats. At that (time) 
é" ho‘hnondidie’ ne’ o‘hneganos, de"’se’ ne’ oné™ hwa’hiio™ 


? 


one 

now it followed him the it water fresh, and the time there he arrived 
én‘-hdgwa’ nwi’ga‘hwe‘nadi’ oné™ wa’hé™hén’, “Oné™ hia’ 
opposite-wards there it-island side of now he said, “Now verily 
wi’geiéinénda’nha’.” Tho‘ge’ oné™ wa’tgonnotga’k ne’ o‘hneganos 
I have finished its fabrication.’’ eM now they (z.) passed through the _ it-water fresh 


tea’ ga‘hwe‘no’, oné™  ne’t‘ho’ niwat‘hawi’ wa’hé™héi’ ne’ 

where it-island floats, now there it bears itself he said the 
(it is time) 

T‘haé™hiawa’ei‘, “Oné™ hid’ wa’diagiadekhd’ ne’ deiagiadé™- 


“Now verily one and I have a bond- the one and I are 
mark between us 


hnondi’,” dé™se’ oné™ di’ sa‘ha‘déndia’. Niioi‘hwagwa‘ha‘ 


brothers,”’ and now moreover again he departed. It-matter (is) short 
oné™ hofsa‘haio™ tea’ t‘hoddsgwa‘hi’. 
now there again he where there his bark- 
arrived shelter (is) . 
Gaéi‘ gwd’ nwa’ofishe’ oné™ ne’ O‘had’ wa’hé™hén’, 
Where seem- so it lasted now the Flint he said, 
ingly 
“Ksodi‘haé oné™ hid’? niio™ha’  teyofigni’wihaié™. Oné™ 
“Oh, my grand- now verily it is little still one and I have meat Now, 
mother 
di’ oid’ é"sgadoit‘ha’, ha’ degaiei’ di’ oid? a‘se’ 
more- it oth- again I will go it isenough more- it-oth- new 
over er (is) to hunt, over er (is) (it is) 
é"djiongni’wa‘haiéndak ne’ oné™ hé"wate’a‘dai’ ne’ niio™ ne’ 
again thou and I will have meat the time it will be exhausted _ the so it the 
muc 
T‘haé™hiawa’gi‘ s‘fhongninondé™.”” = Oné™ ne’ O‘haiai’ 
he shared it with Now the Flint 
us two.” 
wa hadiagé™ nha’, oné‘ wi’ hadoat’ha’. 
he went out, now he went to hunt. 
De‘hodawénie‘hadie’s hiid‘  de’awet a‘hagé™ ne’ gaio’. 
He went traveling about not it could be he suould the game. 
see i 
Waonnis‘he’ @ff gé"s is‘he’ tea’ niga‘hwe‘na’ oné™ gwa’ 
It was along time else- custom- again where so it-island now seem. 
where arily he goes (is) large ingly 
wa’hagé™. Ganio’ gwd’ wa’hogé™” gofidadie’ wa’gofde’gwa’ 
he saw it. So soonas cee it saw him, at once they (z.) fled 
ingly 
gé"s. De‘hagi‘ha’ gé"s wa’gonde’skok. Oné™ t‘ho‘ge’ ha‘sa’ 
Custom- He had his custom- they (z.) plunged Now at that just then 
arily. eyes on it arily into the water. (time) 
wa hatdogs’ oi8 oni’ tga‘hwe‘no’ ne’t‘ho’ nhagwa’ nhwa’gonne”’ 
he noticed it it oth- also there it island there -wards thither they 
er (is) floats (z.) went. 
hi’de‘haga‘hi’  oné™ hwa’goni‘sogwa’. Ne’t‘ho! — niga‘hawi’ 
hence he had his time there they landed. There so it bare 


eyes on them it (time) 


674 TROQUOIAN COSMOLOGY fem ENG 


oné™ ne’ Ohad’ wa’hoi‘hwane‘hagwaé tea’ mnwa’awé™ha’, 


now the Flint he marveled at the matter where so it came to pass, 
oné™ wa'hé™hén’, “Do heiat‘hoiéfini‘hi’ ne’ T‘haé™“hiawa’ei'. 
now he said, “Goto, let me go to tell him the 
Hiid’ hon‘ ’a‘so™ de’hono™do” tca’ niio‘t tea’ wa’gatgat‘hwa’.’ 
Not pre- yet he knows it where so it is where I saw it.” 
sum- 
ably 
Oné™  tho‘ge‘ wa’ha‘déndii’, hono™do™ tea’ hagwadi‘ 
Now at that’ he started, he knows it where side of it 
(time) 
t‘hone™saié™ ne’ de‘hiadé™“hnonda’, ne’t‘ho’ nhigwa‘ nhwa’he’, 
there his lodge lies the his brother, there thitherwards thither he 
went. 
Wa’hoie‘hwa’, hiid’ gated’ de’hoia’dattchéfinyon’. T*ho‘ge‘ oné™ 
He lost it, not anywhere he found his person. At that now 
(time) 
donda‘ha‘sawé™” wa’ t‘hadawénnie’. Hua‘ gated’ 
he began at the beginning he traveled about. Not anywhere 
de’hoid’dattchéfinyofi’ tea’ niga‘hwe‘na’. Gaéfigwa’ nwi’ofinis‘he’ 
he found his person where so alae (is) Somewhat so it lasted 
arge. 
oné™  sd‘ha‘déndii’?. Ganio’ hofsa‘haio” oné™ wa’hé™hén’, 
now again he departed. So soon as there again he now he said, 
arrived 
“Ksoda‘ha‘, oi‘ hwane‘higwat tea’ nwa’awé™ha’ tea’ wa’gatgat‘hwa’ 
SOs ae grand-it-matter (is) marvelous where soit came to pass where T saw it 
mother, 
ne’ wa’gid’daie‘hwa’ ne’ gondiio’. Wa’ofnis‘he’ wa’tgadawéfinie’, 
the I lost their bodies the they are It was a long time I traveled about, 
animals. 


t‘ho’ ha‘ gagwegi‘ t‘hofidage‘da’ tea’ niga‘hwe‘na’ tea’ ga‘hwe‘no’ 


nearly it-whole I went over where so it-island where _ it-island floats 
it repeatedly is large 
oné™ ha‘si’? gwd’ wa’kgé™ ne’ gaio’. Ganio’ gw’ wa’gofitdoga’ 
now justthen seem- I saw it the it-an- Sosoonas seem- they (z.) noticed it 
ingly imals ingly 
tea’ dage’ gofidadie’ wa’gofide’gwi’ dése’  wa’gofide’skok. 
where Tam at once they fled and they plunged into 
coming the water. 
T‘ho‘ge’ oné™ wa’gatgat‘hwa’ oi8’ e’ detga‘hwe‘no’ ne’t‘ho‘ di’ 
At that now I saw it it- again there it-island there more- 
(time) other floats over 
nwha’gofne’, ne’t‘ho’ hagwadi‘ hofsagoni‘sogwa’. T‘ho‘ge’ oné™ 
thither they went, there side of it there again they landed. re that now 
time) 
dondaga‘défdia’, wa’geii’ é™heiat‘hoié™” ne’ Thaé™hiawa’el tea’ 
thence I departed, I thought I will tell him the where 
nofiwa‘ho’dé™ wa’gatgat‘hwa’. Ne’t‘ho’ nhwi’ge’ tea’ hagwa‘ 
kind of thing I saw it. There thither I went where  directionof 
t‘hodaisgwa‘hé’ hud‘ gated’ de’s‘hodasewa‘hi’. Wa’heii’di‘sik 
there his bark not anywhere his bark lodge is, T sought for his 
lodge (is) person 
tca’ niga‘hwe‘na’ gagwegi’ t‘hofidage‘da’.”” Oné™ ne’ gokstén’a‘ 
where so it-island it-whole I went over it Now the she, the Anci- 
(is) large repeatedly.”” ent One 
daiewénnitgé™ nha’, wa’a‘hén’, “Oné™ hiid’ hiya’ sté™ thaedniied‘ 
she spoke in reply, she said, “Now verily not any- so thou and I 
thing should do 


tea’ =nwa’awé™ha’.”” Oné™ ne’ Ohad’ da‘hawénnitgé’ nha’ 
where so it came to pass.” Now the Flint he spoke in reply 


HEWITT] ONONDAGA TEXT AND TRANSLATION 675 


wahé™hen’, “Diogondo™ o’ ni’d* oné™ &"tga‘sawé” 6"ge‘séiinid’. 
he said, “Tt must needs be too thelI now I will begin I will make it. 
person- 

¥ ally 

E"kegwenia’ se’ o’ ni’a‘ ne’t‘ho’ né*giedi’ tea’ niio™ ho‘séini‘ 
I will be able indeed too thel thus sol willdoit where so it is he has made 

nf person- many them 
ally 
ne’ T‘haé™hiawa’ei’.”” Oné™ di’? wa’hé™hén’, ‘Nadie’ ’of' hiae’ 
the Now  more- he said, “That pre- inthe 


over (it is) sum- first 
ably place 


é"teadieé di’ ne nigofidiio’da’s’a‘.”’ T‘ho‘ge‘ one", 
I will first do the just they—are small At that now 
animals.” (time) 


wi ha‘sénnid’ hanawé™. Wa’haiénnenda’nha’ oné™ di wa’ he™hén’ , 


he made it butterfly. He finished its nature now more- he said, 
over 


? 


“Oné™ wa’gwaid’dis’a’. Oné™ di’ dé"swadawénnie’ tea’ 
“Now Icompleted your bodies. Now more- ye will range about where 
over 
o™hwéndjiide’.” T‘ho‘ge’ oné™ wa’tgondidé™. Ha‘si’  gwit’ 
it-earth is present.’’ At that Now they (z.) flew. Just then, seem- 
(time) ingly 
deiodidé™  oné™ ne’t‘ho‘ gondidienofidie’ ne’  djio‘ha ne 
they flew now there they (z.) flew along the pigeons the 
Thaé™hiawa’gi’ haid’disi’i’. Ttho‘ge’ ne’ Ohad’ wa’ hé™hén’ 
5 5 , 
he formed their At that the Flint he said, 
bodies. (time) 


“Naie’ hid’? tihogé™ djio‘ha hdaiast‘ha’ ne’ deiagiadé™hnondié’ 
aes verily that (it is) pigeon he calls them the one and I are brothers 
it is) 
nadie’ di’ o’ nai @ge‘séinid’? ne’t‘ho’ né*gaii’do’dé"k.” 
that more- too the I I will make it thus so its body kind of will be.” 


it is over person- 
ally 
Oné™ di’ wi’ ha‘sawé™ wa‘haia’donnia’. Ne’ one™ 
Now more- he began it he made (their) bodies. The time 
over 
wi’haiénnénda’nha’ oné™ wa’hé™hén’, “Oné™ wa’gwaia’dis’3’. 
he completed their natures time he said, “Now I have made your bodies. 
Oné™ dy’ dé™swadawénnie’ tea’ ee 


, 


o™hwéndjiade’. 
Now more- ye will range about} where it-earth is present.” 
over 
Wa’ haiénnénda’nhi’ oné™ wi‘hatdogi’ tea’ aiéia’ ogo™nhodi’ 


He completed their nature time he noticed it where it would it is furry, cov- 
seem ered with fur, 


dé”’se’ degano’djiodi’, t‘ho‘ge‘ oné™ wa tgondidé”’. 


and it is fixed with teeth, at that now they flew. 
(time) 


Oné™ he’ oid’ wa’hé™hén’ ne’ Ochaa’, “Naie’ ’on‘ hide’ 
Now again it-other he said the Flint, “That (itis) pre- in the 


sum- first 
ably place 


é"ge‘séfinia’ ne’ déio‘hat‘he’da‘gwik tea’ niio‘t ne’ T‘haé™hiawa’gi‘ 
I will make it the it will cause it to be light where soitis the 
thereby 


hono™sakda’ o‘hniod&’ ne’ of’we™sd’ haiast‘ha’.”” Tho‘ge’ oné‘ 
his lodge beside it grows the sunflower he calls it.” At that (time) now 
wi‘ha‘s@inia’. Agwas hono™sikda’ ne’t‘ho! nofiwe' wa’hé™hén’, 
he made it. Just his lodge beside there the place he said, 
“Thoné™ &jo‘hniodak wa’giéit‘hwd’ naie’ dé"io‘hat‘he’da‘gwik 
“Here it will I planted it that (it is) it will cause it to be light by it 


? 


676 IROQUOIAN COSMOLOGY [pTH. ANN. 43 


ov we™sd’ 6"ediadjik.”” Oné™ he’ oi&’ wa’hé™hén’, ‘ H"ge‘séfinid’ 
it-sunflower it will be called.” Now again it-other he said, “T will make it 
swa‘hiona’ é"ediadjik.” T’ho'ge’ , oné™ wa‘ha‘sénnia’ | 
it-large fruit it will be called.’’ At that (time) now he made it, 
wi‘haiénnénda nha’ = =o‘ni’, oné™ di’ wa’hé™hén’, ‘T‘honé™ 
he completed it also, DOW moreover he said, “Here 
gano™sikda’ ne’t‘ho’ nofiwe‘ éio‘hniodak, wa’giént‘hwa’.”’ Ganio’ 
beside it-lodge there the place it will stand, growing, I have planted it.” So soon as 
wa haiénnénda’ nha’ oné™ wa’hé™hén’, “Agadién‘ha’ gwa’ onda‘he’ 
he completed it now he said, “Would I were seeming- he is coming 
surprised ly just, again 
ne’ deiagiadé™hnonda’, a‘hatgat‘hwa’ tea’ nofwa‘ho’dé™ oné™ 


the one and I are brothers, he should see it where kind of thing now 
, 


o mn’ wa’ge‘sénnia’. Sté™ ew? nonhwa‘ho’dé” ache hen’ 
too thel I made it. Something seemingly, kind of thing he would say 
ne’ oné™ d‘hatgat‘hwa’. E™gadofwis‘hén’ di’ hide’ tea’ nigé™ 
the time he would see it. I will rest moreover first where soit is far 
’ 


é™haio® ne’ T‘haé™hiawa’el’.”’ Oné™ di’ wa‘hadonwis‘hén’. 
he willarrive the Now moreover he rested. 
Hid‘ de’aonnis‘he’if oné™ he’ wia’hatgat‘hwa’ onatga’de’ 
Not it was long now again he saw they are many 
gondidienondie’ gofdiio’s‘ho™ a! dé™se’ oné™ wa’ hé™hén’, 
they (z.) severally they (z.) (are) birds and now he said, 
flew along 
“Ne’t‘ho’ o’ ni’a‘ né"giei’, é"ge‘séfinid’ heio‘he‘ ni’i‘ é"iotga’dek.”’ 
“Thus too the I soI will do, I will make it utmost the I they (z.) will be 


person- (mine) per- numerous.” 
ally . sonally 
T‘ho‘ge’ oné™ wa’haséfinid’. Agwis oné™ wa’ haiéninénida’nha’ 
At that now he made (them). Just time he completed it 
(time) 
oné™ wi’hadién‘ha’ gwd’ oné™ da‘he’ ne’ T‘haé™hiawa’el‘, oné™ 
time he was surprised seem- time he is the now 
ingly coming 
dv’ = wi’t‘ho’nohwaid‘hé™ha’ wa‘hawénnitgé’nha’ wa’ hé™hén’, 
more- excitedly he hastened he spoke he said, 
over 
“Desni’nonwaid hé™“ha’ desnidé™.”’ Oné™ hid’ wa’tgondidé™ 
“Do ye hasten do ye fly.”’ Now verily they (z.) flew 
gai’sdowané™. Ne’t‘ho‘ge‘ oné™  ne’t‘ho' wa’haio” ne’ 
it (is) a great sound. At that (time) now there he arrived the 
T‘haé™hiawa’gi’ dé"’se’ wa’hé™hén’, “Hot nofwa‘ho’dé™ saio’de’?” 
and he said, “What kind of thing thou art 


working?” 
T‘ho‘ge’ ne’ Ohad’ wa’hé™hén’, “ Agadofwis‘hén’ tea‘tho’. Ge‘he’ 


At that the Flint he said, “T am resting actually. I desire it 
(time) 
é™satgat‘hwa’ hide’ tea’ niio™ oné™ ageiénnénda i.” Da‘hai‘hwa’sigwa 
thou wilt first where soitis now I have completed it.” He replied 
see it much 
ne’ T‘haé™hiawa’ei’ wa’hé™hén’, ‘Hot nofwa‘ho’dé™” di’ na’ 
the He-holds-sky he said, “What kind of thing more- those 
over 
wi’tgondidé™ si‘ nofiwe’ tchofidage’?” Wai’hé™hén’ ne’ O*haad’, 
they (z.) flew yon- the place still I was coming?’’ He said the Flint, 
der 
“Sada‘ho™siiosda tea’ nigdi’sdowané™ odit‘ha’. Naie’ hia’ 
“Do thou hearken well where so it-sound they (are) That verily 


(is) great talking. (it is) 


HEWITT] ONONDAGA TEXT AND TRANSLATION 677 


ha‘si’? gwd’ wa’geiéfinéfida’nha’ ne’ nigondiio’di’s’a‘.”” Tho‘ge‘ 
just seem- I have finished (them) the so they (z.) are small At that 
now ingly animals (birds).’’ (time) 

ne’ T‘haé™hiawa’gif wa’hé™hén’, ‘“Dodgé"s hid’ gai’sdownané™ 
the He-holds-sky he said, “Ttis true verily, it-sound (is) great 

ha’tgondiwénnage’ onnadei’sda’. Naie’ hiid’ otché™ da’ é"gaiadjik. 
every their (z.) voice are they (z.) are mak- That — verily (it) fly it will be called. 

in number ing sounds. (it is) 


E"gagwenia’ @"wagienaw4a’s, odia’k ne’ gofidiio’ 6"wado™  naie’ 
It will be able it will aid me, some the they are it will do that (it is) 
animals 


é"gonnon‘he‘gwik.”” Oné™ ne’ O‘haad’ wa‘hao™ wes‘ha’, wa’hé™héen’, 
they (z.) will live thereby.” Now the Flint he laughed, he said, 
“Dnikdo™na‘’ agiéit‘hwi‘ tea’t‘ho’ of’wé™sa’ dé™se’ swa‘hion 
“Let us two go tosee it I have planted actually it-sunflower and it is large fruit.” 
Oné™ di’? gano™sdkda’ nhon‘sa‘hne’. SaA‘hniio™ tea’ gano™sdkda’ 
Now more- besidethelodge again they two went. Again they where beside the lodge 
over two arrived 


x» 
a. 


ttho‘gef oné™ ne’ Othaa’? wa’hé™héen’, “Ne hiid’ o‘hniodad’ ne’ 


at that now the Flint he said, “Here verily it stands the 
(time) (it is) growing 
of’ we™si’.”” Ne’ T‘haé™hiawa’gii wa’hatgat‘hwai’ wa’hé™hén’, 
it-sunflower.”’ The Life God he saw it he said, 
“Naie’ hid’ néngé™ o‘hniod&’ nadie’ ne’’ awé™hiyos awé™honda’. 
“That verily this (it is) it stands, that the its flower (is) it bears flower. 
(t is) growing (it is) fine 
Nadie’ di’ ne’ oné™ @*®watchis’i’ 6"wado™ é®wagid’dage‘nha’. 
That more- the time it will be ripe it will do it will aid one. 
(it is) over 
Nadie’ é"gofdon‘hesda’ ne’ nigofdiio’da’s’a‘s‘ho™ a‘. Naie’ hia’ 
That they (z.) will live the so they (z.) are small birds. That verily 
(it is) thereby (it is) 
néngé™“ha‘ o‘hnioda’ naie’ éeiast‘hak o‘hwi’kda’.” T‘ho‘ge’ oné™ 
this (it is) it stands, that one will call it thistle.’’ At that now 
growing (it is) habitually (time) 
ne’ O‘haa’ wa‘ho’nigo™hiio’khe’, oné™ di’? wa’hé™hén’, ‘ Naie’ 
the Flint his mind was pleased, now  more- he said, “That 
over (it is) 
om™kée™ @™satgat‘hwaé’ agiént‘hwi’ ne’ swa‘hiona’’.”” T‘ho‘ge’ oné™ 
next in thou wilt see it I have plant- the it is large fruit.”” At that now 
order ed it (time) 
ne’t‘ho’ nhwa’hne’. Ganio’ wi’hniio™ oné™ ne’ Ohad’ wa’hé™hén’s 
there he went. Sosoonas they two time the Flint he said, 
arrived 
“Ne hid’ o‘hniodd’ ne’ agiéit‘hwi‘.” T‘ho‘ge’  oné™ ne’ 
“Here verily its stands the I have plant- At that now the 
growing ed it.” (time) 
T‘haé™hiawa’ei' wa’ hé™hén’, “ Ne’t‘ho‘ ha’degaiei’ néngé™ saiént‘hwi' ; 
Life God he said, “There just it is this (it is) thou hast 
right, correct planted it; 
é °wagid’dage‘nha’; é"wado™ 6"gofdon‘hesd&’ ne’ gondiio’. Naie’” 
it will aid me; it will do they (z.) will live the they (z.) are That 
(fit for) thereon animals. (it is) 
di’ na’ @"gdiadjik djiga‘he‘des.”’ T‘ho‘gef oné™ ne’ O‘haa 
more- the it will be called thorn.” At that now the Flint 
over that (time) 
heio‘he’ wi’hatchénnofniad’ dé"’se’ oné™ wa’hé™hén’, “ Nikdo™na‘ 
) 
utmost he is pleased and now he said, “Let us are go to 
see i 


nadie’ ne’ tca’t‘ho’ age‘séfini‘ ne’ gaio’a’.”” Oné™ wa‘hia‘déndia” 
that the actually Ihave madeit the it-bird.” Now they two started. 
(it is) 


678 IROQUOIAN COSMOLOGY [eTH. ANN. 43 


Wi’hniio™ ne’t‘ho’ nonwef oné™ ne’ Ohad’ wa’hé™hén’, “Ne 


They two there the place time the Flint he said, “Here 
arrived 
hiid’ satgat‘hwa' J’ gid’di‘si’i‘.”” Oné™ ne’ T‘haé™hiawa’gi‘ 
verily do thou look I I made its body.” Now the Life God 
at it 
wiv’hatgat‘hwa’? dé™se’ wa’hé™hén’, ‘“Ne’t‘ho’ ha’degaiei’; hia‘ 
he looked and he said,” There just it is right, not 
correct; 


? 


ste”  de’odieé™  dé"gofdawénnie’ tea’ o™hwéfdjidde’. Hua‘ 


any- it matters they (z.) will range where it-earth (is) present. Not 
thing about 

hiikx’ na’ st®é” t*hofisagofidei‘hwat’wa‘da’. Nadie’ di’ na’ hanaiwé™ 

D 
verily the any- they (z.) would do mischief. That more’ the butterfly 
, that thing (itis) over that 
e"gdiadjik.”” Oné™ ne’ Othad’ wai‘ho’nigo™hiio’khe’ dé"’se’ 
it will be called.” Now the Flint his mind is pleased and 
oné™ he’ wa’hé™hén’, ‘“Oné™ sgadaié géhewi’ saiodadén’k. 
now again he said, “Now one (it is) only again it remains. 

Naie’ &é™satgat‘hwi’. Agwis ge‘he’ age‘nhi’y‘ gi’s‘hé™. One" 
That thou wilt see it. Positively Ibelieve I blundered methinks. Now 
(it is) 

di’ na’ is @™séino™do™ hot nonwa‘ho’dé™ né™siei’ ne’ oné™ 

more- the thou thou wilt will it what kind of thing so thou wilt the time 

over that do it 
é™satgat‘hwa’.” Tho‘gef oné™ wi’hia‘déndia’. Wa’hniio” ganiadakda’ 
thou wilt see it.’’ At that now they two departed. They two beside the 
time ® arrived lake (sea) 
ne’t‘ho! gw’ onatgi’de’. Oné™ ne’ O‘haa’ wa’ hé™hén’, “ Naie’ ne’ 
there seem- _ they (z.) are Now the Flint he said,”’ That the 
ingly numerous, (it is) 

né™ néngé™ha’ gondidienofdie’s, naie’ gida’ ne’ gofiat‘hoiénnik. 
here this (it is) they (z.) are flying about, that Imean the I am telling thee of 

(it is) (it is) them. 

Naie’ ne’ ge‘he’ djio‘hd‘ ne’ tea’ age‘séfini’.” T‘ho‘ge’ ne’ 
That the I think pigeons the where I made it At that the 
(it is) (them).”’ (time) 

Tihaé™hiawa’gii oné™ wia’hatgat‘hwa’ wa’hé™hén’, “Gae’ 

He holds sky now, he saw it he said,” Hither 
then, 

nondaswe‘.”’ Gofdadie’ ne’t‘ho‘ dofdagofdidie’ tea’ hada’, 

do ye come.” At once there thereto they (z.) flew where he stood, 
oné™ di’ da‘hawénnitgé’ nha’ wa’hé™hén’, “ Hid‘ hua’ de’gai‘hwi‘sa'i‘ 
now more- he spoke he said, “Not verily one has ordained 
over the matter 


agadie’sek ne’ ogo™nhodi’ dé"se’ ne’ degano’djiodé’. Hua‘ 


it ee fly the it is furry and the it is fixed with teeth. Not 
about 
habitually 


di’ t‘haioyanéi’khe’ t‘haeswadiesda’ ne’ gofidi‘hi’da’ ne’ gofididie’s. 


more- it will result in good ye should commingle the they are cov- the they (z.) fly 
over ered with about 
feathers 
Naie’ di’ on’ @%oianén’khe’ dé"swadekha‘sid’ ne’ oné™* gagwegi‘ 
That more-pre- it will result in good. ye will separate one the time it whole 
(it is) over sum- from another 


ably 
é"wadeiéfinénda nha’. Nadie’ se’ tea’ néTiawé™had’ ne’ gadogé™ 


it will be accomplished. That in- where so it will come the it certain (is) 
(itis) deed, to pass 


géfiiwa’ tea’ néonnis‘he’ déio‘hat‘hé™ha’ tea’ o™hwéndjiade’ 
it-only where so it will last it will be light where it earth is present 


wewitt] ONONDAGA TEXT AND TRANSLATION 679 


t‘ho‘ge’ oné™ é*diio’gak, gadogé™ o’ na’ tea’ né"gagasdé™ hi’ 
At that now it will become it certain (is) too the where so it will endure 
(time) dark, that 

oné™ he’ dé"diio‘hat‘he™ha’. Ne’t‘ho’ di’ nofwef na’dé™ionnada- 
time again again it will become light. There more- the place only they will 

over 

wénniek ne’ gondi‘ha’da’ tea’ né"gagasdé™“ha’ déio‘hat‘he’dik. 

range about the they (z.) where so it will endure it will cause it to 

habitually feathered be light. 


Nadie’ ne’ oné™ é"diio’gak oné™ ne’ na’ t*hénigofidied’ t‘ho‘ge‘ nis 
That the time it pa eons time the the just they (z.) will at that the 


(it is) ar’ that be quiet time ye 
hii‘ss’ is’o™ké™ dé"djiswadawénie’. Hid‘ se’ de’oiane’ ne’ aiedie’sek 
just then you next in ye again will range about. Not in- it (is) good the one should fly 

order deed about habit- 
ually 
ne’ é"diio’ge‘ ne’ ogo™nhoda’ tea’ agon‘he’ dé"’se’ ne’ deieno’djiodi’. 
the indaylight the itis furred where one lives and the one has teeth. 
Ne’t‘ho’ di’ nis’&‘ nofwe’ gaéidigoiwa‘ nofiwe’ né"swanageek.”’ 
There more- the ye the place in the tree(s) the place just ye will abide 
over person- habituaily.”” 
ally 
Tho‘ge oné™ ne’ Othad’ wi’hoi‘hwane‘higwa’ tea’ nonwi‘ho’dé™ 
At that now the Flint he marveled at where kind of thing 
(time) the matter 
wihé™hén’ ne’ de‘hiadé™“hnofdai’. Oné™ ne’ T‘haé™hiawa’ei‘ 
he said the they two are brothers. Now the He-beholds-sky 
wi’hé™hén’, “Oné™ é%sod‘défidia’. Oné™ di’? is ’o™ke 
he said, “Now T again will depart. Now, more- thou next 
over, 
é"teenada‘héf’se‘ha’. E™sekdo™na’ tea’ ne’ ni’d° nofwa‘ho’dé” 
thou wilt again come to Thou wilt gotosee where the the I kind of thing 
visit my home. person- 
ally 
agio’de’.”” T‘ho‘gef oné™ dojfisa‘hiadekha‘sii’ dese’ ne’t‘ho‘ge‘ 
Tam working At that now again they two separated and at that 
(at it).’”” (time) one from the other (time) 
oné™ sd‘hadéndid’ ne’ Thaé™hiawa’gi.‘ 
now again, he the He-holds-sky. 
departed 
Hofsi‘haio™” tea’ tthodisgwa‘hi’ oné™ wa’hénno™donnio™, 
There ae he where there his bark shelter (is) time he thought repeatedly, 
arrive 

as) mn? x14) c: , ~ne Cae cig zn al- at) 
wi’hea naie olane one age ‘senna agai‘ewak,  ndaie 
he resolved that (itis). itis good LOW I should make it it-light-orb should that 

be present, (it is) 
daga‘hat‘he’di’ ne’ he‘da’ge’ o™hwéfdjidde’. T‘ho‘ge‘ oné™ 
it swale it to be the below it-earth (is) present. At that (time) now 
ight 
wi ha‘déndia’ ne’t‘ho’ nhwi’he’ tea’ nofwes tihono™saié™’ ne’ 
he started there thither he where the place there his lodge lies the 
went 
Hao™hwéndjiawa’kho”. Nadie’ ne’ oné™ wahaio™” oné™ 
He-holds-earth severally. That (it is) the (time) he arrived ae 
(then) 
wi’hé™hén’, ‘Nadie’ dagada‘héido™ne’ ne’ ge‘he’ age‘sénnia’ 
he said, “That (it is) I come to ask it the Idesireit I should make it 
agaii‘gwak, mnaie’ daio‘hat‘he’dik tea’ he‘da’ge‘ o™hwénfdjiade’.” 
it-light orb should that it should cause it to where below it-earth is present.” 
be present (it is) be light 


T‘ho‘ge‘ ne’ Hao™hwéfidjiawa’kho” wa’hé™héi’, ‘“Oné™ 


At that (time) the He-holds-earth-severally he said, “Now 


680 TROQUOIAN COSMOLOGY [eTH, ANN: 43 


hwa’ga‘he’g; nadie’ ne’ tca’ diiago‘défidio™ ne’ sa‘soda‘ha‘ niie’ 
it has arrived; that (itis) the where just she departed the thy grandmother that 
thence (it is) 


ne’t‘ho! t‘hé™’dén’ ne’ ho‘tcia’ oné™ hodadeiéfinénday', ha’nigo™hii’ 
there there he the her elder Tow he has prepared himself, he is expecting 
remained brother 


ne’ a‘honwa‘ha’nha’, nadie’ di’ hé"gaiéik nadie’ a‘he‘sei‘hoidé™, 
the she should ask his aid, that more- it will be right that thou shouldst charge 
(it is) over (will do) (it is) him with a duty, 
nadie’ da‘ha‘hat‘he’d&. Hawén’ hna’, ‘Nae’ tea’ néMawé™hi’ 
that he should cause it to He said verily, “That (it | where soit willcome to pass 
(it is) be light. is) as 
ne’ i? 6onga‘ha’nha’ dé"yao™hwéndjiéndo"k.” Hawén' o‘ni’, 
the I one will ask my aid it-earth will quake.” He said also, 
“Ne’ oné™ tchondaio™déidia’ ne’ s‘hago’gé™” é"gekdo™na’ 
“The time just she departed thence the his younger sister I will go to see it 
hwéndo™ gwa’ tea’ nofwef &™se’sek.’”’ Ne’t‘ho’ di’ né™iawé™hi’; 
sometime seem- where the place thou wilt be.’’ Thus more- so it will come to 
ingly over pass; 
nadie’ €olanéf’khe’ ne’ é™he‘si‘hno"k. Naie’ di’ tea’ né*siei’. 
that it willresult in good the thou wilt go after him. That  more- as so thou wilt 
(it is) (it is) over (where) 0 it. 
Naie’ ne’ saiént‘hwi‘ ne’ tkwé"da’ niio’éfino’dé™, nadie’ 6™sid’k 
That the thou hast planted the red (it is) so its rod (is) kind of, that thou wilt 
(it is) (it is) sever it 
ne’ ha‘sa’ igé™‘ daiodonni‘hadie’ oda’énnonni’a‘, naie’ ne’ degénik, 
the justthen itis thence it is growing it has formed itself that the it will be two 


(sprouting) into rods, (it is) in number, 
vnt.ya 


sgada‘ di’ nadie’ é™sa‘gaiigewd’ naie’ é™séino™gwa’tchée’. Ganio’ 
oneitis more- that thou wilt scrape off that thou wilt steep it as medicine. So soon as 
over (it is) the bark from it (it is) 


é"wénno™ewa’tchaik naie’ ésastea’. Oné™ ne’ sgada‘ 

it-medicine will be cooked that (itis) thou wilt vomit. Now the one it is 

é™si‘oaiigewa’ t‘ho‘ge‘ odjisda’ ge‘ é™sadi’ t‘ho‘ge‘ 
thou wilt scrape off at that (time) on fire thou wilt cast it at that 
the bark from it (time) 


ha’dé™sénna’sgondy’ ne’ oné™ "eas" gwaedé™, E™si‘hén’, ‘Wa’ee’, 

hence thou wilt keep (therein) the time it will set up smoke, thou wilt say, ‘Hence I go- 

De‘hado™hwéndjiéido™s. Dé"diiadaéa’nha’ di’.’ Naie’ di’ tea’ 

He-shakes-earth habitually. Thou and I will meet more- That more- where 
over.’ (it is) over 


néMawe™ ha’ tea dewa‘sénino™ nigé™. ne’t‘ho’ nigé™ 
so it will come to where it is (the) middle so it is far _ there so it is far 
pass 


ha’ dé"djiadéa’nha’. T‘ho‘ge‘ oné™ é™he‘sat‘hoié” tea’ 
just there ye two will meet. At that (time) now thou wilt tell him where 
} 


nohwa‘ho’dé™ —_de‘sado™ hwéndjionnik, nadie’ ne tea’ tho‘ 
kind of thing thou it requirest, that (it is) the actually 
é™hagwenia’ é™hiai‘hwa’sigwas, nadie’ hid’ ho’s‘hasdé™seowané™.” 
he will be able he will answer thee, that verily his power (is) great.’’ 
(it is) 


Oné™ ne’ T‘haé™hiawa’gif sa&‘ha‘déndia’. 


’ 


Time the He-holds-sky again he departed. 

Hofsa‘haio”  oné™ gofdadie’ wa’haid’k ne’  tgwé™da’ 
Back again he arrived time at once he cut it the red (it is) 
niio’énno’dé™, degeni‘ nigi’éinage’ dé™se’ oné™ wa’ha‘gaigewa’ 
so its rods are kind of, two it is so it-rods in num- and now he scraped off of it the 

ber (are) bark 
dé™se’ wa’ hénno™gwi’tche’. Ganio’ ~—- wa’ wéfino™ gwa’ tchiik 


and he steeped medicine. So soon as it-medicine (was) cooked 


HEWITT] ONONDAGA TEXT AND TRANSLATION 681 


gondadie’ wa’hastga’. T‘ho‘ge‘ ne’ sgadi‘ oné™ o’ na’ 
at once he vomited. At that (time) the one (it Is) time too ee 
that 

wi’ha‘gaigewa’ dé’se’ oné™ di’ odjisdai’ge’ wi’hodi’. Oné™ di’ 
he seraped off of it the and now more- on fire he cast it. Now, more- 
bark over over, 


hiid’ wa’ gaié™ gwaedé™ oné™ di’ t‘ho‘ge’ wa’t‘hénna’sgondi’, dé’se’ 
verily, it set up smoke now more- at that he leaped (therein), and 
over (time) 

wihé™hén’, “Wa’ge’, De‘hado™hwéndjiéndo™s.  Dé"diiadia’nha’ 
he said, “Hence I go, He-shakes-earth habitually. Thou and I will meet 

di’. T‘ho‘ge’ oné™ wa’ha‘déndia’, he’tgé™’ nhwa’he’. Ha‘ 

’ 5 
more- At that (time) now he started, above thither he went. Not 


ino™ t‘he’hawenon’ oné™ wi’vhadiéi‘ha’ gw’ ne’t‘ho’ da‘he’ 

far hence he had gone time he was surprised seemingly there he came 

ne’ héngwe’. Wa't‘hiaddé’nhd’ dé"’se’ wa’hé™hén’ ne’ héfigwe', 

the he, a human, is. They two met and he said the he, a human, 
is, 

“Oné™ hid’ wa’didiadéa’nha’. Hot nofwa‘ho’dé™  se‘he’?” 


“Now verily thou and I have met. What kind of thing dost thou 
desire?’’ 


Da‘hai‘hwa’sigwi’ ne’ T‘haé™hiawa’gii wa’hé™hén’, ‘Naie’ hiid’ 
He replied the He-holds-sky he said, “That (it verily 
is) 
dwagado’kdanik songa’ aiofigiendwi’s. Oné™ ne’ naie’ gagwegi‘ 
T lack it some one one should aid me. Now the that it is it-whole 
ageiénnénda'i’ ne’ o™hwéndjiad’ge’. Naie’ dwagado’kdanik tea’ 
I have finished it the on earth. ‘That (it is) T lack it where 
ni’deio‘hat‘hek ne’ od’ wé"™sa’ deio‘hat‘he’di‘. Naie’ di’ ge‘he’ 
such as it is light the sunflower it causes it to be light. That (it more- Ithinkit 
is) over 
heio‘he‘ daio‘hat‘he’dik, se’-khé™’  oné™  gowané™ tea 
utmost it Stowe it to be indeed, is it time it great (is) where 
ight, 
o™hwéndyjiade’. Oné™ degeni‘  dega‘hwe‘no’. Naie’ ne’ 
it-earth (is) present. Now two it (is) two it-island(s) float. That (it is) the 
ce‘he’ naie’ gi’s‘hen ne’t‘ho‘ né“awé™ ha’ ne 
I think that (it is) methinks thus so it will come to pass the 
é"soiesda’ = ’A‘so™, nadie’ ne’ gaiel‘ né"ga‘hwe‘nodak. 
I will add to it yet, that (it is) the four so it-island(s) will be floating. 
Naie’ di’ déwagado™hwéndjionnik ne’ gagwegi‘ daga‘hat‘he’da’. 
That more- I need it the it-whole it should cause it to 
(it is) over be light. 
Naie’ di’  da‘hagadéfnie‘di’ ne’ Hao™hwéidjiawa’kho™.”’ 
That (it moreover thence he sent me the He-holds-earth severally.”’ 
is) 


T‘ho‘ge’ oné™ da‘hai‘hwa’sigwi’ ne’ héigwe' wa’hé™hén’, 


7) 


, 


At that (time) now he replied the he, a human, is he said, 

“Oné" onnis’i‘ tchi-g’nigo™ha’ ne’ a‘sgia’da’nha’. Dekga‘hi’ 
“Now it is long thence I have been the thou shouldst seek I see, 

(time) expecting my aid. 

se’ tea’ nwe’said’dawé™hai’ tea’ nofiwe'  he‘se’s. One™ 
in- where, so it befell thy person where the place there thou art. Now 

deed, as 

di’ agadadeiéinénda’ié ne’t‘ho’ né*giei’ tea’ nonwa‘ho’dé™ 

more- I have prepared myself thus so I will do where kind of thing 

over 


19078°—28——_44 


682 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


we’sadé"nowé™gwé™. Thoné™ di’? né™iawé™hi’. Nadie’ di’ ne’ 


it has given thee difficulty. Here more- soit will come to That more- the 
over pass. (it is) over 
he‘da’ge’ nwa’wadi‘ ne’ t*honé™ o™hwéfdjiade’ ne’t‘ho’ nofwe‘ 
below such side of it the here it-earth (is) present there the place 
@eadiad’danéndakdy’. Naie’ di’ tca’ né@iawé™“h3’. Gadogé™ 
I will attach my person. That more- where soit willcometo pass. It is certain, 
j (itis) over definite 
tea’ nigé™ é"tga‘déndia’ ne’t‘ho’ gé"s hé"sgio™ tea’ nonwe‘ 
where soit is far thence I will start there custom- again I will where the place 
arily return 
dwaga‘déndion’. Oné™ 8s @"eadonwis‘hén’. Nadie’ ne’t‘ho‘ 
there I started. Now eee IT will rest. That (it is) thus 
arily 
né"io‘dik tea’ né"gagasdé™ha’ ne’ he‘di’ge‘ o™hwéndjiade’. 
soit will con- where so it wilt endure the below it-earth is present. I 
tinue to be 


di’ dé"gesnie’nha’ tea’ niio™ &™satga’k tea’ o™hwéidjiade’. TT’ 


more: I will attend to it where so quay thou wilt leave where it-earth is present. I 

e wh 

oni’? 6"waga’dai‘ha’dik.”” Oné™ ne’ Tihaé™hiawa’ei’ wi’hé™hén’, 

also I will cause it to be warm.” Now the He-holds-sky he said, 

“Oné™ ne’t‘ho‘ nwa’awé™ha’ tea’ nonhwa‘ho’dé” 

“Now thus so it has come to pass where kind of thing 

déwagado™ hwéndjionnik. Oné™ di’ ne’ of’ wé™sd’ agiéit‘hwi' 

I need it. Now OTE: the sunflower I have planted it 


naie’ ne’ ne’t‘ho’ né"io‘dik, nadie’ é"lode’niéndé*s‘hénda‘ewik 


that (it the thus soit willcon- that (it is) it will be a guide to it 
is) tinue to be, 
tea’ né"satgénisdi‘hadie’ ne’ dé™se‘hat‘he’da’.”’ T‘ho‘ge’ néngé™ha‘ 
where so thou wilt be drawing the thou wilt causeit to be light.” At that this (it is) 
nearer gradually (time) 
ne’ héfigwe’ wa’hé™hén’, “TT ne’ tea’t‘ho’ khe’gé™k‘ ne’ 
the he, a human, is he said, HA the actually Tam (the) the 
elder brother 
si‘soda‘ha’. Naie’ gai‘hofnii‘ha’ ofnis’i’ oné™ tchi-g’nigo™hi’ 
thy grandmother. That (it is) it causes it it isa long now thence I have been 
(time) expecting it 
ne’ alonga‘ha’nhd’. Nadie’ di’ is gai‘hwaiéida‘ewi' hot 
the she should remember me. That (itis) more- thou it matter rests therewith what 
over 


nofwa‘ho’dé™ né™sieai’, naie’ hiid’ ne’ sano‘ha’ s‘hagonyaii’gi’ ne’ 


kind of thing sothou wilt do, that verily the thy mother he cut off her head the 
(it is) 
dedjiadé™hnondaé’. Naie’ géigwa’ ne’ ono™wa’ ne’t*ho! igaié™ 
one and thou art brothers. That (it is) only the it-head there it lies 
tea’ nofiwe‘ le’déf’ ne’ sd&‘soda‘ha’. Doga’t a‘sno™hwe’nha’ ne’ 
where theplace sheabides the thy grandmother. If thou wouldst like it the 
ii‘s‘hei‘hofidé™” he’tge™ o’ na’ dofdaioitgwi'da’, daiagniiena’, 
thou wouldst charge above too the that thence she would move one and I would 
her with a duty herself, co-work, 
diéi‘ha’ gw’? awado”, swa’djik hid’ diio’nigo™hat tea’ 
if seemingly it would do because verily it troubles the mind where 
ni‘hadie‘hi’ ne’ dedjiadé™“hnondii’, ne’ O‘haid’. Naie’ ne’ 
so he is doing the one and thou art brothers, the Flint. That (itis) the 
tea’t‘ho’ é™hade’niéndé?, gcagweei' é™hiand’geé™,  ne’t*ho‘ 
actually he will attempt it it-whole he will imitate thee, thus 


né™“haiedi’ tea’ nofiwai‘ho’dé’ é™hatgat‘hwi’ é™se‘séinia’. 
so he will do it where kind of thing he will see it thou wilt make it. 


HEWITT] ONONDAGA TEXT AND TRANSLATION 683 


DA‘sieit di’ nadie’ tea’ nwi’sied’ tea’ wi’dedjiadekha’ ostwi‘hi‘. 
Thou didst more- that where sothoudidst where yetwo separated by a it is a littic. 
right over (it is) do it mete 


E™hoio’dadé™. Nadie’ gwa’ o‘ni’ niiawé™se’ ne’ o‘héido™ hagwa‘ 
It will cause him delay. That seem- also soit willecome the ahead- wards 
(it is) ingly to pass 

tea’ néionnis‘he’ é™io™“hwéndjiondie’, &™hade’niénidé™ tea’ tho‘ 

where so it is long (time) it-earth will continue to be, he will attempt actually 
dé™hiaiéfnia’k.” Oné™ ne’ T‘haé™hiawa’ei’ wi’hé™hén’, “1 

he will destroy thy labor.’’ Now the He-holds-sky he said, it 
hid’ Von’ na’ ha’deiagnia’dif déMagnii‘hodai‘sii’. Diéi‘hi’ 

verily presum- the we two exclusively we two will settle the matter. If 

ably that 

gwa’ ne’t‘ho’ né™haied’, ’a‘gwif ne’ nis’d‘ aesaid’danéfidak tea 
seem- thus so he will do it do not the thethou, thou shouldst affixthy where 
ingly personally person 


nigé™ I’ dé"tgadadia’ oné™ ha‘ss’ ne’t‘ho’ né™sied’. Na’ 


soitisfar I thence will speak time just then thus so thou wilt do it. ahs 
that 


é"loianéf’khe’. Nadie’ di’ ne’ oné™ ne’t‘ho’ né"iawé™hi’ gagwegi‘ 
it will result in good. That more- the time thus so it will come it-whole, all, 
(itis) over to pass 
é™ontdogd’ ne’ he‘di’ge‘ o™hwéfdjidde’ ne’ &™sesda’ tea’ 
one (they) will the below it-earth is present the thou wilt useit where, 
notice it as 
ni‘si‘séfno’dé™.”’ 
so thy name is kind of.” 
T‘ho‘ge’ ne’ héfigwef wa’ hé™hén’, ‘Nadie’ hid’ ne 


’ 


‘ 


’ 


At that time the he, a human, is he said, “That (it is) verily the 
De‘hado™hwéndjiéido™s  ofigidst‘ha’. Naie’ di’ ne’t‘ho‘ 
He-shakes-earth-habitually one uses it to That (it is) more- thus 
name me. over 

né™iawé™ha’ ne’ _—_—he‘da’ge‘ = diio™ hwéjidiade’ ~—s ne’—s oné"* 

so it will come to the below it earth is present the time 

pass 

ohwagé™hiada’ hé"iodo™“hadie’ tea’ nofweS nwa’sgei‘hondé™” 
it-matter end of (near the) itf{will be becoming where the place there thou hast given 


mea duty to perform 
dosgé™haf @¢a6"k S%ao™hwéfidjioida’kda’, oné™  t‘ho‘ges 


near it will set them it will cause earth tojquake, Now at that 
severally apart time 
gagwegii J’ élongids‘ho™.” 
it-whole, all I one will name me.” 
T‘ho‘gef ne’ T‘haé™hiawa’gii wa’hé™hén’, “Ne’t‘ho’ di’ 
At that the He-holds-sky he said, “Thus more- 
(time) over 
né“awé™hs’ tea’ nofiwe’ na&’deiofgiad’’i‘, ne’t‘ho’ nofiwe‘ tea’ 
soit willcometo where the place just thou and I have met, there the place where 
pass 
dewii‘séfino™ tea’ né™sa‘ha‘hedjik  ne’t‘ho di’ —_ nofiwe‘ 
it is between the two where thy path will be in length there moreover the place 
é™sidonwi‘s‘héndakhwak ne’ oné™ tea’ dewa‘séfino™ 
thou wilt bein the habit ofusing it to rest the time where it is between the two 
né™sat‘ha‘hine’. Niioi‘hwagw&‘ha’ gé"s &™saidié™.  Ha’degaiei’ 
there thou wilt be on Just it-matter (is) short custom- thou wilt seat Just it will be 
thy path. arily thyself, enough 
ha’dé"djisaiéidé’sek oné™ he’ gé"s &™sadofigo‘da’. Ne’t‘ho‘ 
just thou wilt be becoming rested time again Cae thou wilt pass by. There 
arily 


684 IROQUOIAN COSMOLOGY (ETH. ANN. 43 


di’ nonwef né"gaid’dagwéfnioks ne’ o™hwéndjia’ge’ &é™iagon‘hek 
more- the place there it will be a chief matter the it-earth-on They will be 
over living 


ne’ ongwe éofnagit. Sté” ewa’ nofwa‘ho’dé™” ne’ is 


the humans they will dwell Any- seem- king of thing the thou 
(be born). thing ingly 


dériesaid’dadogé™ da’ é™ieséfino™dofnio™s, ne’t‘ho’ nofiwe’ ge"s 
on will direct himself to thee one will think repeatedly of thee, there the place custom- 
arily 
eee” tea’ nonweS 6™sadonwis‘héndakhwak. Na’ye’! 
one willlay it where the place thou wilt be in the habit of resting thyself. That it is 
@gai‘honnya’ diyot’goit @"yoya’nek ted’? dé™s’hei‘hwi/’sigwi‘s, 
will it—the matter it always willit (be) good where wilt thou —the matter take up for 
cause them (make answer), 
é™sanakdd’dak ne’’ dé™sya’dowe’‘di’.” 
wilt thou time have the wilt thou it consider. 
O’né™ ttho’‘ge’ ne’ T‘haé™hiawa’’’gif wa’ hé™‘hén’, ‘“O’ne™ 
’ 

Now at that time the he said, “Now 
hi’ya’ wa’wadeyéfinénda’’nha’; ne’’t‘ho! nigai‘hwadgas’de’ ne” 
of course it—matter has adjusted itself; there so far it matter endures the 
tea’ né™yonnishe’ t*ho’né™ é"yo™hwéndjiya’dek (written: 

place so will it last this (here) will it—earth continue to be? 
é"yo™hwéndjyon’dye’). Na’ye’ di’ ne’ @"yondo™‘hek né” 


—will progress along). That (thing) so the will one say, will one the 
2 then keep saying 


o™hwéndjiya’’ge’ @"yendgé’nyonk, ne’? S‘hagwd’‘djid’, ne’’ 
it—earth—on will one dwell severally as tribes the Our Eldest Brother, the 
o’/né™ Is’ gé"s’ "yesat‘ho’ya’. Na’ye’ gai‘hofinya’‘hd’ ne’’t‘ho‘ 


none thou custom- will one thee talk That it causes (the) matter there (thus) 
arily about. (thing) 
vniwe 


né"yaw6"’ha’ na’ye’ hiya’ ne” Is’ Sthe’’gé™ a’ diyagodyeé™ ‘di 


so it will come to that (thing) of the thou She thy youngest thence she the first (was) 
pass course Sister (is) 


he‘da’’ ge‘ ha’deyagoskwa’’sia’. O’né™ ’0"’‘e8™ diyo™ hwéndjiya’de’.” 
earth—on there she stepped. Now next there it—earth extant (is)—other 
earth.” 


O/ne™ di” wa’ hé™*hen’, “O’ns™ di” d&"djidyadekhasyx’. 
Now, then, he it said, “Now then will thou—I again separate? 
Na’ye’ di’ @®yo‘hé?’’nha’ o/né™ 78/‘se’ dé"tchadawé?‘hat, 


That (thing) then will it to-morrow be. Now newly wilt thou ezain come over it 
thence. 


dé™se’ é™si’dai‘ha’’di’, dé”’se’ dé™se‘hat‘he’’dd’  o/‘ni’.” 


and shalt thou—it cause to be hot and thence shalt thou it cause also.”” 
to be light 


T‘ho’‘gef o/né™ sd‘hyadekha’‘syi’. 
At that time now again they two (masc.) separated. 
Ne” o/né™  hofsa‘ha’yo” ne” Thaé™hiawd’’ei‘ tea” 
The now there again he arrived the the place 
non’we' t‘hoddsgwa’‘haé’ t‘ho’‘gef o/né™ wi’hé?’‘hén’, ‘O’né™ 


where there his bark-roof at that time now he said, “Now 
overhung 


é"ge‘sénnya’ ne’ on’gwe' @*gaya’djik; @"yofinagit’ ne” t‘hd’né™ 
will I—it make the pees will it be named; shall they dwell the this (here) 
eing 
gai‘hwe’‘no’.”” Ganyo”’ di’? wa’hai‘ho”’kdé™ o/né™ wa’ha‘sa’wé” 
it—island floats.” As soon as then he ended his statement now he—it began 


1A slight change in the method of recording the text is used here to emphasize a slight dialectic 
change in pronunciation of the words. Accents also are employed. 


HEWITT] ONONDAGA TEXT AND TRANSLATION 685 


wivha‘sén/nyd’, na’ye’ ne’ wa‘hoya’dofi’nya’ ne” of’gwe'; 


he—it made that thing the he—his—body made the human being; 
o‘he’‘di’? wa’t‘ha’‘gwa’ dé’se’ wihé’‘hén’, ‘ Néfigé™’ha‘ 
ie exand he—it took up and he—it said, “This it is 
soil) 
wi’ tge’‘ew! ne’’ o‘he’‘da’ na’ye’ ne” on’‘he’-of’we‘, ne’’t‘ho‘ 
I—it up—take the it—ground that the it is living—really, thus (there) 
(soil) (thing) 
oni’ ni’yo‘t ne” o™hwéndjiya’de’ tho’né™, na’ye’ ne’”’ na’ye’ 
also so it is the it—earth stands forth this here, that thing the that thing 
hi‘yi’? &®yon/‘hek ne’ oyi’’dd, ne’ na’ye’ nonwa‘ho’’dé™ 
of course shall it continu- the its body the that thing kind of thing 


ing alive 
&"ce‘sénnya’’da’.”’ 
will I—it make with.” 

T‘ho’‘geS o/né™ wa’ha‘séi’nyd’ ne’ oyeé"’da’ ne’’ on’gwet. 

At that time now did he it make the it flesh the human being. 
Ganyo” wa’hayénnénda’’nha’ o/né™  wa’'t‘hayd’dowe‘da’‘hén’ 
As soon as did he-it finish now did he-it take counsul over it 

v¢ 


dé"”’se’ o/né™ wa’ hé™’hén’, “Na’ye’ hi’ya’ ’on’’ é"yoyanén’k’he’ 
and now did he-it say, “That (it is) of course perhaps et it result in good 
na’ye’ ne’’t‘ho né"yo“‘dik tea” é“hadon‘het ted’’ ne” nia‘ ni’yo‘t 
that (itis) thus (there) soit will be wherein will he become alive wherein the ‘so it is_ 
ted’ gon’‘he’.””. O/né™ ne’t‘ho’’-gef o/né™ na’ye’ da‘had’gwi’ 
wherein I live, am living.” Now there (time) at that now that (it is) thence he-it took 
hodon‘he’‘si’ dé®’’se’ ne’’t‘ho’ haya’digon’wa‘ ne’”’ hén’gwe‘ 
the his own life and there (it is) his body in the he human 
being (is) 
wi’hon’dak, na’ye’ di’ o/’‘ni’ ne” ho’nigo™da’‘si’ na’ye’ o’‘ni’ 
did he-it insert that then also the his thinking mind that (it is) also 
: (so Easy) 
da‘haa’gwi’? dé™’se’ ne’’t‘ho’ hono™wagon’wa! wa’hon’dak, 
thence he-it took and therein his head in did he-it put in, 


na’ye’ di” o’‘ni’ ne” hotkwé"/‘si’ na’ye’ da&‘had’gwa’ dé"’’se’ 


that (itis) then also the his blood that it is thence did he-it take and 
(so then) 


ne’’t‘ho’ hayeé™dagon’wa' wa’hon’dak, na’ye’ di’ o’‘ni’ tea” 
therein his flesh in did he-it introduce, thatitis so, so also wherein 
then, then, 


ni‘yo‘t ted’? de‘hated‘dof’nyo™k na’ye’ da‘haa’gwa’ dé”’’se 


so it is wherein two his eyes turns in succession that it is thence he-it took and 
(his sight) 


ne’t‘ho’ hono™wa’’ge’ wia’hon’dak, na’ye’ di’ o’‘ni’ tea” 


) 


there he head-on (in) did he-it install, that it is then also the 
whereby 
hadadya’’t‘ha’ na’ye’ da‘had’gwa’ dé’se’ na’ye’  ne’’t‘ho‘ 
he self to talk causes that it is then he-it took and that it is therein 
hi‘sigon’wii ne” hen’gwe’ wia’hon’dak. T‘ho’‘geS o’né™ 0” 
his mouth-in the he human did he-it install. At that time now too 
being (is) 
na’ye’ ne” wa’hadofwi‘séi’dak ne’’ hayd’digon’wa‘ ne” hén’gwet. 
thatitis the did he-his breath install the his body in the he human 


being (is). 
O’/né™ hi’‘si’ wa’hadon‘’het ne’ hén’gwe‘, ne’? oyeé"’da’, 


Now just then did he come to life the he human being the it-flesh 
(not before) (is), 
dé"’’se’ da‘hatgé"“ha’ o’‘ni’, dé&°’’se’ wa’t‘hada’’nha’ ne’’ tca’”’ 
and thence he arose also, and did he stand the the where 


o™hewéndjiya’de’. 


it-earth extant is. 


686 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


O’né™ ne” De‘haé™hiawa’’gif wa'hé?’‘hén’, “Oné™  hi’yd’ 


Now the did he say, “Now in fact 
I” wa’gotyi’dis’’a’. O’ne™ hi’ya’ wa’gagwe’nya’ ne’’ wa’teda’’- 
I did I thy body finish. Now in fact did it sueceed the didst thou stand 
nha’ ted” o™hwéfidjiya’de’. Satgat’‘hwa di”, o’né™ tei” 
where it-earth extant (is). Do thou look then, now therein 
niga“hwi’ tei” o™hwéfdjiya’de,’ I’ hi’y# gagwe’gi‘ ageyéi- 
_ so much therein it-earth extant is, I indeed it entire have I-it 
it contains 
nénda’’i'. 
finished. 
O’né™ di” Is’ wa’gofiya’digwéfniyos’da’ ne’ ted’ o™hwéf- 
Now  sothen, thou do I-thy person put in control over it the where it-earth 
djiya’de’ ted” o’ni’ niga’‘hwa’. Is’, é™sd’nigo™“hiyo‘sda’‘ewik. 
extant is where also so much it contains. Thou, will it-thy mind give comfort to (it) 


continually, 


Na’ye’ wa’gyént‘hwa’‘da’ tea”? o™hwéfidjiyade’ ne’ of’gwes 


That it is did I-it plant for where it-earth extant is the human 
being (s) 
dé"yo™hwéndjiyo‘'ea’‘da’ é"yonnigit’.” Ttho’‘ge o/né™ wa’hat- 
shall they earth overspread shall they it in habit.’”’ At that time now did he 
gat’“‘hwd’ o/né™ gwi’’ da‘hadawé™’‘hat dé"’’se’ wa’t‘ha‘hat‘he’’da’ 


look now just thence he came over and did he-it to be light canoe 
(the horizon) 


ted’? o™hwéfdjiya’de’, na’ye’ ne’’ deyo‘hat‘he‘sei’yo’ dé"’’se’ 


where it-earth extant is, that it is the it-light beautiful (is) and 
odé™hai’yo’ dé’se’ ne’t‘ho’‘djik ne’ ted’? niyo’dai’‘héf‘. 
its beam(s) beautiful and just right (just there) the where so it hot is. 

(are) 


O’né™ ne’’t‘ho‘ge’ ne” De‘haé™hiawa’’eif wa’hé"’‘hén’, ‘“Sat- 
Now there-at the did he say, “Do 
gat’‘hwa‘ t‘ho’gé™ dawadaéad‘gwawé"‘hat, na’ye’ ne’’ deyo‘Kat‘he‘- 
thou look that it is thence it-orb of light came over, thatitis the  it-light beautiful is 
sei’yo‘ ne”’ tea” wa’tea‘hat‘he’’di’ teai’”” o™hwéiidjiya’de’. Na’ye’ 
the where did it-it to be light, canoe where it-earth extant is. That it is 
di’ &™sa’nigo™hida’‘ewik, na’ye’ oni’ &"sa’nigo™hiyo‘sda’/‘gwik 
sens Shall thy mind it keep reverently, that it is also shall thy mind-it, to be pleased 
so then, 
tea’ 8™yo’dai‘ha’’dik ne” tea’ 8 wéndadé’nyonk na’ye’ 
where shall it-it keep warm the where will it-day be in succession that it is 
gwi’’t‘ho’ &"wa‘sofidadé’nyonk. Na’ye’ 0” na’ye’ é"yon‘he’‘gwik 
next there will it-night be in succession. That itis too that it is shall it live thereby 
ne’’ ted’ o™hwéndjiyade’ o’‘ni’ ted’”’ ni’yo™, odof’ni‘, oni’ ne” 
the where it-earth extant is also where somany they themselves also the 
they are have grown, 


gondi’yd’, na’ye’ gagwe’gi’ é™djyon‘he’‘gwik ne’ t‘ho’né™* 
they game (are), that it is it entire (is), ye shall live by the here 
he‘da’’ge o™hwéfdjiya’de’ swanagé’nyo”™.” 
earth-on (below) it-earth extant is you dwell severally as tribes.’’ 
Tho‘ge’ o/né™ wa’hé™’‘hén’, “One™ di’ dé™sadawén/nye’ 
At that time now did he say, “Now then shalt thou travel about 
ne” tei’ o™hwéndjia’de’, ne’ t‘ho! négai‘hwis’‘he’ sanakdo’da’ 
the where it-earth extant is, there so shall it-matter last thou opportunity 
to do it hast 
ted’? né™yonnis’‘he’ dé"yo‘hat‘he’’dik t‘hogé™’‘ha’ desga’‘ha’, 


where so shall it endure shall it-it to be light, cause that it is two thy eyes rest 
on it 


na’ye’ ne’ o/né™ 6®wado’k’dé™ ted’ deyo‘hat’‘hek é"dwa‘- 
that it is the now will it-itself end where it light is shall thence 


HEWITT] ONONDAGA TEXT AND TRANSLATION 687 


sonide?®’’nha’ t‘ho’‘ge’ o/né™ 6™sadonwis’‘hén’ tei’? n&®yonnis’‘he’ 
it-night fall at that time now shalt thou rest thy-self where so will it last 
dé"yo’gas’dik; ne’’t‘ho’ 0” na’ye’ né"yawé"’‘ha’ ne’’ gojfidi’yd’ 
will it dark be kept; there (thus) too thatitis sowillitcometo pass, the they game are 
na’ye’ ne’ é"gondonwis‘hén’‘hak. 
that it is the will they themselves rest successively. 
O’né™ wa’geyénnénda’’nha’ ne’ hé"yoi‘hwida’dye’, ne’’t‘ho‘ 
Now have I-it finished the hence will it-matter continue on, there thus 
FN)9, 


né"yo!’dik tedi’’ = né"yonnis’‘he’ é"yo™hwéndjiyon’dye’. 
so will it continue to be where so will it endure (last), will it-earth keep going on.” 


T‘ho’‘ge ne’ O*‘ha’a’ dé"’’se’ ne” ho‘sd’da‘ o/né™ hi’yit’ 


At that time the Winter God and the his grandmother now verily 
wi’hyatdd’gd’ tea’ nwa’awé"’‘ha’ ne” ted” wa’dyo‘hat‘hé®’‘hi’. 
did they two become where so did it come to pass where did it become light. 

aware 
O’né™ hi’yi’ oni’ wa’hni’gé®” dawadawé‘hit,  o/‘ni’ ne 
Now verily also did they two it see thence did it come over (did rise), also the 
wa’ tga‘hat‘he’’da’ tea’? o™hwéndjiya’de’. T‘ho’‘ge’ ne’ O‘ha’a’ 
did it-it to be light canoe = where it-earth extant is. At that time the Winter God 
wi hé"’‘hén’, “Oné™ ogofida’dye’ ne’’t‘ho’ hé’ge’ ted’’ non’ wet 
did he say, “Now  straightway forthwith thither, there, hence I willgo where the place 
”) so) ens? ’ 


t‘hono™sa’yé” ne De‘haé™hiawa’’gi dé”’’se’ ne’? o’né™ 
there his lodge the and the now, 
ne’’t‘ho‘ he‘hoyo™s’’if hawéf’‘, “Is’ o%‘¢é™ ne’’t‘ho’ hé"tc’he’. 
there these he arrived he said “Thou in thy turn there there wilt thou 
again go. 
O'né™ di” hwa’githe’e’ swa’’djik 6f’’, o’né™ oi‘hwane‘hi’/gwit 
Now then, here did it arrive too much it seems, Now it matter of wonder (is) 
so then, (it is time) (because) 
ted’? nwa’awé?’‘ha’. Oi‘hwadse’”’ we’dyatgat’‘hwa’. Sté”’ gowa”’ 


Where so did it happen. It matter new (is) did we two, thou-l, see. Something just 


nonwa‘ho’’dé™ ni‘hadye’‘ha’ ne’ deyagyadé™hnon’da’. O’né™ 


kind of thing so he is doing they two we, he-I, are brothers. Now 
di” 178 wa’gekdo™‘hna’.”” O/né™ wa’ha‘dén’dya’. 
sothen I thither I-it, to view go.” Now did he start. 
O’né™ di” ne’’t‘ho’ = hwa’ha’yo™ ganyadak’dé’ dé*’’se’ 
Now so then there there did he arrive it-lake beside and 
wihatgat’‘hwi’ o/né™ ostwi’‘ha’ gwi”’ hedjiyd’gé™t tea’? nigé’ 


did he look now itsmall very (is) just thither still it where soitdistant 
visible (is) (is) 


tgi‘hwe’‘no’. T‘ho’‘ge’ o/né™ di” wa’hé™‘héf’ ne’ O*'ha’s?, 
thereit-island floats. At that time now so then did he say the Winter God 
E*gat‘honyon’nya hi’ya’ ’on’‘ C 


4) 


on’‘, o/né™ hi’‘sd’ 6"wa’do", dé*giya’- 
“ Will T it-canoe for salt make verily perhaps, now not before willit be possible will I it 
‘hyv’k.” O/né™ wa’t‘hatga‘don/nyo"k. Ne’’t‘ho’ gw”  gii’‘he’ 
stream cross.” Now did he his-eyes cast about. There just it-tree stands 
ne’ ganadjie‘ewa’. T‘ho’’ge’ o/né™  wa’hane’‘ha’ dé"’’se’ 
the it-birch. At that time now did he bark peel off and 
wi’hat‘hofiyon’nya’. Ganyo” wa’hayéinéada’’nha’ o/né™ hi’ya’ 
did he self canoe make for. As soon as did he it complete now in fact 
wihadi/dak dé"’se’ wa’t‘haya’‘hya’k. 
did he self embark and did he stream cross. 
Ne” o/né™ wa’ha‘honwa’di’nha’ o’né™ hi’ya’ wa’hadida’‘gwa’. 
The now did his canoe arrive at the now in fact did he self take out. 
landing place 
Tho’ge’ o’né™ hi’yd’ wi’ho’gs™ ne’ héii’gwe‘,  hiya’‘ 
At that time now in fact did he-him see the he human being (is), not 


688 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


de’hoyéndé’i.. T‘ho’‘ge‘ ne’? O*tha’i? wa’hé"’‘hen’, ‘Ga’én‘ 


any he-him knows. At that time the Winter God did he say, “Whence 

non’we‘ nojidi‘senon’‘, nigé™’‘hé™ hiya’’ hwén’do™ de’gon’gé™? 

the place thence thou hast so it is not ever any I-thee have 
come, astonishing seen??? 


T‘ho’‘geS’ ne” héf’gweo wa’hé?‘hén’, “T‘*ho’né non’we' 
At that time the he human being did he say, “Here (is) the place 
agadon‘hé’di‘.”” Da‘hawénnitgé”’’nha’ ne’? O‘ha’a’ wa’hé"’‘hén’, 
did I come to life.” Thence his word(s) came forth the Winter God did he say, 
“Son’! di’ nofiwa‘ho’’dé™ esaya’dis’#7i°?”” O’né™ da‘hai‘hwa’- 
“Who then person kind of one-thy body completed?” Now thence he question 
si/ewa’ ne” héf’gweo wa’hé?‘hén’, “T‘ho’né™ gwi’’t‘ho’ hi’ya’ 
took up the he human being did he say, “Here (is) hard by as you 
(replied) know 
hé»’dén’. Ne’’t‘ho’ di’? nhedji’dene‘. E™hes’gé™ hi’yi’ ne”’ 
he abides. There then hence let us two Wilt thou-him see in fact the 
again go. 
hagya’dis’’471.”,. O’né™ ne” Ocha’a’ wa’hat‘hofi’dat, o/né™ 
he-my body completed.” Now the Winter God did he hear (willingly), now 
ne’’t‘ho’ nhofisa’‘hne’ tea’? non’we t‘hoddaddsgwa’‘ha’ ne’’ 
there thither again they twowent where the place there he his roof has put up the 
De‘haé™hiawa’’ei. 
Ne’ o’né™ hofsa‘hni’yo” o’né™ ne’”’ O‘ha’a’ wa’hé?‘hén’, 
« The now thereagaintheytwoarrived now the Winter God did he say, 
“Ts-khé™’* he‘sya’dis’’a’1' néfgé™’ ‘ha’ on’gwet ’a’‘se’ wa’hé’gé"’?” 
“Ts it thou thou his body hast this (thisitis) | human being new did him I see?” 
completed 


Di‘hai‘hwa’si/ewa’? ne” De‘haé™hiawa’gif wa’hé”hén’, “1’’ 
Thence he question took up the Life God did he say, “T (itis) 
hi/yai’ ageyénnénda’’i‘ ne’ ted’’ hon’‘he’.” 
in fact I it completed the where he is alive.’” 

O’né™ he” da‘hawéfinitgé’’nha’ ne” Otha/a’ wa’hé™’‘hén’, 
Now again thence his word came forth the did he say, 
“Son di” nofiwa‘ho’dé™” ni” ne’’t‘ho’ nwa’eye’é’ nén’eé™ 
“Who then person kind of that there (thus) so did one-it do this it is 
'oM‘o8™  =swi/’djik  deyo‘hat’‘hek?”’ Da‘hai‘hwa’si’gwa’ ne 
at this time too much it is light?”’ Thence he question took up the 
De‘haé™hiawa’’ei‘ wa’hé"’‘hén’, “Na’ye’ hi’ya’ ne 

Life God did he say, “That (it is) in truth the 
S‘hedwa’‘djy? (?S‘hedwa’‘djiya’) na’ye’ ne’’t‘ho’ nwa’haye’a’.” 
Our Eldest Brother (Our Eldest Brother) that it is thus (there) so did he it do.” 
Tho’‘ge’ ne” O*ha’a? o’né™  wa’hoi‘hwane‘hé’gwa’ tea 
At that time the now did him (the) matter astonish where 
nonwi‘ho’dé™ wa’hatgat’‘hwa’. 
thing kind of did he it see. 
T‘ho’‘ge’ ne” De‘haé™hiawa’’gi da‘hawéfnitgé’’’nhd’ dé"’’se’ 
At that time the thence his word came forth and 
wi’ hé?’‘hén’, One! diy? hi’y’ dedwadawénnye’‘sa‘. 
5 did he say, “Now then of course let us go for a stroll. 
H™satgat’‘hwa’ ted” ni’yo‘t o/né™ odon/ni‘ tea’? nofiwa‘ho’’dé™” 
Wilt thou it see where so it is now it itself grows where thing kind of 
agyént’‘hwif ne” tc&’”’ o™hwéfidjiya’de’.” O’né™ hi’ya’ 
I it have planted the where it earth extant (is).’’ Now, in fact, 


wi’ t‘hyadawén/nye’ ted’ nof’wes odi‘hyon’ni‘ ne’’ nhwa’dyo’‘- 


did they two take a stroll where the place it-fruit is growing the as many as 


”) 


HEWITT] ONONDAGA TEXT AND TRANSLATION 689 


hydge’. Ganyo” gagwe’gi‘ tcd’’ ni’yo™ wa’hyatgat’‘hwa’ o’né™ 
fruits number. As soon as it entire (all) where soit numbers’ did they two (it) see now 
hi/yi’ bs’ wa hyadongo’‘di’. O’ne™ na’ye’ JoRcem 
asyouknow usually did they two pass on. Now that it is in turn 
wivhyikdo™‘hna’ ne’ ~~ gondi’yd’. Na’ye’ _ne”’ gagwe’ gi 
did they two to see the they game animals That it is the it entire (is) 
(them) went (are). 
wa’tgofidawén’nye’ ne’’ nhwa’tgofidiyo’’dige’  ofnatga’’de’. 
did they (an.) stroll about the as many as they game animals number they are numerous. 
T‘ho’‘ge’ o/né™ ne” Otha’a’ wa’hoi‘hwaine‘hi’egwa’ ted” ni’yo‘t 
Then now the did him (the) matter astonish where so it is 
tei’? wi’hatgat’hwi’. O/né™ di’ wa’héhén’, “Nigé™”“hée” 
where did he-it see. Now then did he say, “Unmatched (it is) 
o‘snd/we’ = wa’otga’dé"”‘ha’ tea’ ni’yo™ =o/né™ ~— sayéinit’‘hwi‘ 
it rapid (is) did they numerous where so many they now thou hast planted 
become number 
dé*’’se’ ne’ gofidi’yd’ o’né™ ofnatga’’de’ wa’wa’do™. Hot’’ 
and the theygameanimals now they many are did it become. What 
nonwii‘ho’’dé™ ne’ nwa’’sye’i’?” Ttho’‘ges ne’”’ De‘haé™hiawa’’ei‘ 
thing kind of the so didst thou it do?” Then the 
di‘hawénnitgé’’hnd’ = =wi’hé™‘hén’, “Nén’gé™ o™hwéndjya’de’ 
thence his word came forth (spoke) did he say, “This is it-earth extant is 
niwa’a‘ ne’ ted” diyo’‘siwa’ na’ye’ ne’’ ododi‘ha’dye’. 


so its size the where these it began that it is the it growing kept on. 
small (is) 


Ger’ djik a’’t‘ho! o/né™ heyo‘he’’ é"gdwa’‘nha’. Ne’’t‘ho‘ 
> 

Soon nearly it utmost (is) will it large become. The there 

di” ni’yo‘t nén’gé™ odof’nis niyo™’ha‘’ ne’’ diyo’‘siwa’ dé®’’se’ 


sothen soit is this it is ithas grown somanythey' the there it began and 
number few 


ne” gondi’yd’ niyo" ‘hd o” na’ ne’ ted’ diyo’‘sdiwi’ dé 
fo) 


the they, game sotheyfew(are) too the the where there it began and 
animals (are) those 
’) 


ne on’gwe' ne’’t‘ho’ 0” ni’yo‘t. Gagwe’gi‘ _ne’’t‘ho‘ 

the human being the there too so it is. It entire is the there 

né"yawé"’‘ha’. Na’ye’ ne’”’ &"wadodia’gi’ dé"’’se’ é*yotga’dé"’‘ha’ 
so will it happen. That itis the will it grow up and will it numerous become 


gagwe’gl'.”’ 


it entire (is).”’ 
O’né™ ne” O'ha’a’? wh"hé’‘hén’, “O’né™ hi’ya’ é"sea‘dén’diya’. 


”) nrg e’ 


Now the did he say, “Now in fact willagain I start home. 
Is’ ’o"‘o8™ di” ne’’t‘ho’ hé"te’he’ ne” tea’? non’we niyongnino™ 
Thou inturn’ then the there thither again the where the place just we-two 
wilt thou go 
sa/yé” ne” ksoda’‘ha‘.”’ 
odge lies the my grandmother.” 
Tho’ge’ o/né™ si‘ha‘déi’dy#’ ne’? O*ha’a’. Ne’ o’ne™ 
Them now Again he started (—went the The now, 
home) time, 
honsa‘ha’yo” = wa’hé™hén’, “Ksoda’‘ha‘, ol‘hwane‘hi’/ewat 
there again he arrived did he say, “Oh, my grandmother, it-matter amazing is 
wa’ gatgat’‘hwa’ ted’ nof’we' t‘hanage’e’ ne’’ De‘haé™“hiawa’’gi*. 
did I-it see where the place there he dwells the 
Wi’he’gé” of’gwe’ na’ye’ ne” ’A’se’ hofwaya’dis’’a&’if dé"’’se’ 
I-him saw human being that it is the it new (is) he his body finished and 


wivheya‘hén’do” ne’ De‘haé“hiawa’’ei‘, ‘Son’’ nofwa‘ho’’dé” 
did I-him ask the ‘Who person kind of 


690 TROQUOIAN COSMOLOGY [ETH. ANN. 43 
ne’’t‘ho’ nwa’eye’é’ swa’’djik  deyo‘hat’‘hek’. Wi’he"‘hén’, 
the there so did one do too much it light is. Did he-it say, 
‘Na’ye’ hi’ya’ ne” S‘hedwa‘djiya’’.” T‘ho’ge’ wi’a/‘héi’ ne” 
‘That it is in fact the Our Eldest Brother.’ ” Then did she say the 
gokstén’’a‘, “Na’ye’ di” hi’y&# o/né* wi’gai‘hwayei’’khe’ 
she the dear old “That it is then of a truth now did it-matter come to pass 
person, 
tchon-daga‘dén’dya’ hawéni’’ ne’ kdji’& ne’’t‘ho’ hé’gyo™ 
when-thence I started,’ he it spoke the my Elder the there there will I 
Brother arrive 
ne” tea” non’ we‘ hé™se’’sek. Na’ye’ hi/yi’ ne”’ 
the when the place there wilt thou be That it is indeed the 


going to and fro. 
De‘hado™hwéndjiyén’do™%s  haya’dji‘, na’ye’ ne”  ted’’t‘hos 


He-Earth-Shakes he is named, that it is the when 
kdji’’ a‘. Na’ye’ di” hi’ya’ ho’da’ ne”’ i‘ha’dotk 
my Elder That, it is so then of course he-him the he keeps saying 
Brother (is). means 
S‘hedwa/‘djy3’.” 


Our Elder Brother.” 
T‘ho’‘geS o/né* ne” O‘ha’s’? wa’hé’‘hén’, “O’né™ 0” ni’’a‘ 


At that time now the did he it say, “Now too 
&ge‘séi/nyd’ ne’ of/ewe'. O’ne wageyénnénda’’ik ne’ 
will I-it make , the human being. Now will have I-it finished the 
o’né™ = =dé"t’‘he’ ne” De‘haé™“hiawa’’gi‘,”’ dé ’’se’ o/né™ 
Now there he will the,’”’ and now 


=when) come 
wa’haydgé’"nha’. 
did he go out. 


T‘ho’‘ge o/né% wa’ha‘sa’wé” wa’hoyo’dé’‘ha’ na’ye’ ne” 


At that time Now did he it begin did he set to work that it is the 
wi/ha‘séfi/nyd#’ ne’ ofi’gwe’ ne” tei’ hono®’‘do”. Ganyo”’ 
did he it make the human being the where he-it knew, As soon as 


(=as he thought). 
wihayéhnénda’’nha’ = o’né™*wa’hé ‘hen’, ““Hate’gwi', o0/né" 


did he it complete now did he say, S Lo, Now 
desda’’nha‘. Sa‘déndya‘ On mite T‘ho’‘ge‘ o’/né™ si’‘ 
do thou stand up. Do thou walk also.”’ At that time now yonder 
wa’t‘hénna’sgon’di’? awé’’ee® haigwa’di‘ nhwi’’he’, ne’’t‘ho‘ 

did he himself cast (—leap) water-in toward thither did he go, the there 
hi’y&’? wa’ha‘don’wek, na’ye’ di’ niyoi‘hwigwa/‘hi‘ o/né? 
of course did he himself submerge that it is then so it-matter short (is) now 
si‘ha‘donwé’ewa’. Tho’‘geS ne” O‘ha’a’ wa’hé’‘hén’, “Ga’e’ 
again he came to the surface. At that time the did he say, “Hither 
na’donda’se’.””’ Hiya’ de’t‘hoda’di‘, hiyad’’ o’‘ni’ de’hodoya’‘hén’, 
thence do thou come.”’ Not thence did he speak, not also any he self moved. 

Ttho’‘gef o/né™ ne’ Otha’a’ wai’hé"hén’, “Ofge‘nhi’’ea’ 

Then now the did he say, “Tt caused me to err. 
hi’y’. Hiya’’ de’dwagyeik’di‘ (not de’dwagyeis’di‘) tea” 

in fact. Not did I-it do right where 
wi heyaé’don’nya’. O’y? 7 a/‘so™— di” dd tgade’nyén’dé”’.”” 

did I-his body make. Other still, more, eee will I-it again attempt.” 
Ne’’t‘ho‘ge‘ o/né hé’’ o’y&’ s&‘ha‘sén’nyi’. Ne” o/né™ 

That time at now again it other (is) again he-it make. The now (time) 
wi’ hadyéfno’k’dé” wa hé”’‘hén’, “Hate’ewi'! desda’’nhia‘, 


did he his task complete did he say, “Attend! do thou stand up, 


HEWITT] ONONDAGA TEXT AND TRANSLATION 691 
si‘dén’dya‘ o’ni’.” O’n’™ da‘hatgé™ ‘ha’ dé"’se’ wa’ha‘dén’dyd’ 
do thou walk also.”” Now thence he arose and did he walk 
ne’’t‘ho’ dosgé’‘ha‘ gi’‘he’ ne’’t‘ho’ wa’ha’a’’t‘hé”, na’ye’ ne’’ 
the there nearby it-tree the there did he-it climb, that it is the 
stands 
he’tgé"’* ne’’t‘ho’ wi’ha’dyé’. T*ho’‘geS ne’? O‘ha’é’ ne’t‘ho‘ 
up high the ae did he seat himself. At that time the the there 
de‘haga/‘ha’ héino™don’nyo™k; t*‘ho’‘geS one" hé” wa’hé"’‘hén’, 
two his eyes rested he was thinking; at that time now again did he say, 
“Aowis’ 60’, of’', ofige‘nhi’ga’, swa’’djik, 6f’’, of’’ ayéfh’a’ 
“Just Ithink, perhaps, it-me toerr caused, too much Ithink, perhaps, one might 
(=because) think 
ni‘ha’’s dé ’’se’ hédé"’’es. Ones di” ~~ wa’hada’dyi’ 
so his size and his tail long (is). Now then did he speak 
small (is) 
wi’hée’‘hén’, ‘“Dondasa‘gwe‘hné” ‘dis —hya’e’.” Hiya’ sté”’ 
did he say, “Thence do thou descend first in order.” Not no Some: 
ing 
de’t‘hoda’di‘. T‘ho’‘ge‘ ne’? O‘tha’a’ wa’hé’‘hén’, “O’ya’ he” 
any thence he spoke. then the did “Tt other again 
7o" os" = Ge ‘SEN’/nya’. E™hagowa’n@ks ne” ng” ne” 
in turn will I-it make. Well he very large be the that one the 
on’ fren. ” 
in turn.” 
Tho’‘ge’ o’né* hi’yi’ he” o’yd’ sa&‘ha‘séi’nyd’. Ganyo’ 
Then now in faet again it other again he it made. As soon as 
gagwe’gi‘ wa hayénnénda’ nha’ o/né™ he”’ wa’ he?‘hén’, 
it entire (is) did he-it complete now again did he say, 
“Hate’gwi'! desda’’nha'‘, sa‘dén’dya‘ Oenin 4 O’ne"s 
“ Behold! do thou stand up, do thou walk also.”” Now 
wi’t‘hada/’nhx’ = d&"”’se’ ne’? Otha’a’ wa’hé’‘hén’, “Ne’’t‘ho‘ 
did he stand up and the did he say, “The there 
dé“sadawén’nye’ ne’ tea” o“hwéndjiya’de’. a T ‘ho’ ‘ge‘ 
shalt thou travel about the where it-earth extant is.’ At that time 
o/né™ hofiwaya’dis’i’i' o/né wa’ha‘dén’dya’. De‘haga’‘ha’ 
now the he-his body has com- now did he start walking. Two his eyes rested 
pleted (on him) 
ne” O*‘ha’a’?, o/n& tthoge’ wi’hé’‘héi’, “O’ne he’ 
the now at that time did he say, “Now is it 
’of’’ dagye’it. O’né™ di’ o’ya’ ne’ ’o™‘gé” é&ge'séi’nya’ 
per- did I-it do Now then _it other the in turn will I-it make 
haps right. 
ne”’ ga yo’. ”? 
the it game-animal 
(is).”” 
T‘ho’‘ge‘ o/né™ Tae wiha‘sén’nya’. Ganyo”’ 
Then now the that did he-it make. As soon as 
wihayéinéada’ nha’ gagwe’gié o/né™ wa’he‘hén’, “Hate’gwi'! 
did he (the) task complete it entire now did he say, “Behold! 
desda’’nha‘, si‘déi’dya‘ oni’, Skéfnofi’do”  é™sya’djik.” 
do thou stand up, do thou walk also. Deer wilt thou be 
named.” 
Tho’‘ge® one wa’tgada/’nhd’ d8”’se’ o’né — wa’dwaa’‘dat 
Then now did it stand up and now did it run 
dé”’se’ o/n&"*  wi’dyo‘héiie’‘did’?. T*ho’‘ge‘ o’né™% hé” o’ya’ 
and now did it cry out. Then now again it other 


si‘ha‘sén’nya’. 
agein he-it made. 


Ne”’ o’né™ wihayénnénd’’ nha’ o’/né" 
The now did he (the) task complete now 


692 IROQUOIAN COSMOLOGY [ETH ANN. 43 


wa’he’’‘hén’, “Hau’’! o/né™ satgé’ ‘ha’ dé’’se’ sa‘dén’dyd'. 
did he say, “Come! now do thou thyself and do thou go. 
raise 


vim 


O‘ewa’i né"sd‘séino’’dé"k.”’ 


Bear such will thy name be in 
kind.” 
T‘ho’‘geé o’né“ dawatgé"’ ‘hi’ dé ”’se’ wa’wa‘dén’dyd’. 
Then now thence did it itself and did it go. 
raise 


Tho’‘gef o’né"* = wa’hadyéfi’‘ha’ewi? = =0/nd™—s d/‘he’ ~— ne” 
Then now was he himself surprised now thence he the 


comes 
de‘hyadé"hnon’daad’, ne’? De‘haé™“hiawa’’ei‘. 
two they brothers are, the 
Ganyo” wa’ha’yo” o/né™ ne’ O‘ha’a’? wa’hé?’‘hén’, ‘O’née™ 
As soon as did he arrive now the did he say, “Now 
I” ’or’‘gé" 6"gonnd’’do™s ted’? nofiwa‘ho’’dé™ age‘sén’ni‘.”’ 
i in turn will I-thee show where thing kind of have I made.” 
T‘ho’‘ge’ o/né™ wa’hya‘déi’dya’. Niyoi‘hwigwa’‘ha‘ o’/né™ 
Then now did they two go. So it-matter short very now 
ganyadak’da’ hwa’hni’yo”, o/né™ ne” O‘ha’a&’ wa’hé®’‘hén’, 
it lake beside there they two arrived, now the Winter God did he say, 
“Ne hi’ya’ hatgo’da’ ne’ diyodyeé™’‘di‘ heyi’don’ni‘ ne’”’ 
“Here of course he sits the there it (the) first was I his body made the 
on’gwe’.”  O/né™ ne”? De‘haé™hiawa’’gi’ wai’hatgat/“‘hwa ne’ 
human being.” Now the Life God did he it look at the 
tea’ ot‘hnego’k’da’ ne’’t‘ho’ hatgd’da’, o/né™ di” wa’hé’‘hén’, 
where it water’s edge the there he sits, now then did he say, 
“Hot’ nofwa‘ho’’dé™ ni‘sadye’‘hi’ ne’’ he‘di’’ge‘ setgo’da’?” 
“What thing kind of so thou art doing the ground-on thou sittest?”’ 
Tho“ge’ dawada’dya’ gwi” = wa’dyo‘héne’‘da’. O’né™ 
Then thence did it speak just only did it utter a ery, Now 
wi’ hé™’‘hén’, Seta. si‘dén’dya‘.”’ Omen ne/a) ana 
did he say, “Come, do thou walk.” Now the that one 
wa’dwénna’sewa’/‘ewa’ awé?”’oe =hagwa’di‘ —_ ho’wa‘don’wek. 
did it leap water-in towards thither it-itself plunded. 
Niyor‘hwagwa’‘ha‘ o/né™ sawa‘dofwe’gwa’. Ne’’t‘ho’ nigi‘ha’wi’ 
So it-matter very short now again it its head. The there so it time (is) 
o’né™ ne” De‘haé™hiawa’’eif wi’hé‘hén’, “Hiya’’ hi’yd’ 
now the did he say, “Not indeed 
ni’ on’gweo de’gén’. Hwa’éi’ nai” 6"gaya/djik.” 
the that human being any it is. Spring Frog the that will it be named.” 
T‘ho’‘ge ne” O‘ha’a’ o/né™ wa’hé™‘hén’, “O’ya’ ne” tei’’t‘hos 
Then the now did he say, “Tt other the 
swage‘séf’nié ne” on’gwe'.” =O/né™ =e” wa’hya‘dén’dyi’. 
again I-it have made the human being.”’ Now again did they two walked on. 
Dosgé™ ‘ha’ nigé"’S o’né™ ne” Ocha’a’? wa’hé"‘hén’, “Né®’‘, hi’ya’, 
Near very soit far (is) now the did he say, “Here, 
he’t’gé™ hatgo’da’.”’ T‘ho’‘ge‘ ne”’ De‘haé™hiawi’’gi‘ 
up high he sits.’” Then the 
wi’ hé?’‘hén’, “Hiya” hi’ya’ imesh on’gwe' de” gén‘. 
did he say, “No indeed the that human being any it is. 
Héndé"’’e’da’ hi’y&’? =dé"”’se’ ogo™nhd’dd’ ne” haya’di’’ge‘.” 
He tailed (is) indeed and it-fur has grown the his body on.” 
O’né™ he”’ da‘hawéfnitgé”’ nha’ wa hé"’‘hén’, “Hot? 
Now again thence his voice came forth did he speak, “What 


HEWITT] ONONDAGA TEXT AND TRANSLATION 693 


’ wry 


noiwa‘ho’’dé™ ni‘sadye’‘ha’ ne’’ tei’ he’t’gé™ hesetgo’da’?”’ 
thing kind of so thou art doing the where up high there thou sittest?’’ 
T‘ho’‘ge’ gwi” t*ha’t‘ho‘héne’‘da’, na’ye’ ne’”’ wa’t‘ha‘sefit’‘hwa’. 
then just only thence he cried out, that it is the did he weep. 
O’né™ ne” De‘haé™hiawai’’gii wi’hé™‘hén’, ‘Gadji’k’daks 
Now the did he say, “Tt vermin eats 
(=monkey) 
énye‘sayas’t‘hak, swa’’djik sadji’’danén‘.” T*ho”ge o/né™ he’”’ 
will one thee continue to toomuch thou weepest so easily.”’ Then now again 
name, (=because) 
wi’ hyadongo’‘da’. Dosgé™ ‘ha’ —niyo’we’~—ne’’t‘ho’ —s gwa”’ 
did they two pass on. Near very so it distant (is) the there just 
hatgo’da’ ne’’ of/gwe‘, o’né™ di” ne’ Otha’a’ wa’hé™‘hé”, 
he sat (is sitting) the human being, now then the did he say , 
“Ne hi’y&’ he’ hatgo’d&d’ hey&’dis’’a’i' ne” ofi’gwe'.”’ 
“Here, (is) indeed again he is sitting  I-his body completed the human being.’” 
Ganyo”’ ne”’ De‘haé™hiawa’’gi‘ wi’hatgat’‘hwa’ o/né™ 
As soon as the did he it look at now 


va) 


wihée'hén’, ‘Hot’ nofwi‘ho’dé” néngé ‘ha’  ni‘sadye’‘ha’ 
did he say, “What thing kind of this it is so thou are doing 
ne’ he‘da’’ge‘ setgo’da’?” T*ho’‘geS o’né™ wa’t‘hadei’sdané’ga’, 
the earth on thou sittest?’” Then now did he burst into great noise, 
wi’ tha‘s‘hént’‘hwi’. O’né™ ne’”’ De‘haé™hiawa’’eif wa’ hé"’‘hén’, 
did he weep. Now the did he say, 
“Hiya’’ hi’y#’ de’oya’ne’ ted’ sade’nyéidé™ ‘hi’ ’&‘se‘séh’nyd’ 


“No in fact any it good (is) where thou are making attempts shouldst thou it make 
,) 1 <4) 


ne” of/gwe’. Hiya’‘ de’tgaye’i’ ne” sa&‘sén’ni’. Nefgé™’ ‘ha’ 
the human being. Not any it correct is the thou it hast made. This it is 
VAs 


wi’he’gé"”  heyohe’’ na’ye’ hodji’dowa’né™. Na’ye’ di” na 
did I-him see it exceeding (is) that it is his erying great (is). That it is then the that 
é™haya’djik ne’  gadji’kdaks’gona*‘.”’ 
will he be named the it vermin-eater great (=the ape).”’ 

Tho’‘ge’ o/né™ ne’ O‘ha’d’ wa’hé‘hén’, “Dégeni’‘ 

Then now the did he say, “Two it is 
agadadén’‘se’ na’ye’ 6"gonnii’’do™s.”” O’né™ di” wa’hya‘dén’dya’. 
did it-me leave to _ that it is will I-thee show.” Now then did they two walk on. 

Dosgé"’‘ha’ ne’’t‘ho! gw” i’gene’s. Wa’hé™‘hén’ ne” O*ha’a’, 

Near very the there just they two (anim.) Did he say the 

go about. 


“Néngé™“hi’ sgaya’’dida’ skéfinon’do” gaya’dji‘, o’né™ ne 
“This it is one it (anim.) body (is) Deer it is called,” now the 
sgaya’’didd’ ogwaii n&’”’ ne”  gaya’dji‘.” O’né™ ne 
one it (anim.) Bear the that the it is called,’”’ Now the 
body (is) 
De‘haé™hiawi’’gii wi’hatgat’‘hwa’ dé™’’se’ o’né™ wa’hada’dya’ 
did he-it look at and now did he speak 
wihé‘hén’, “Hiyd’’ de’tgayé’i’ ne’ skéfnofi’do™.” ‘T*ho’‘ge‘ 
did he say, “Not any it correct (is) the Deer.” At that time 
o’né™ wi’ wadéiind’dé™, na’ye’ ne’ wa’dyo‘héne’‘da’. Ne’’t‘ho‘ 
now did it sing, that it is the did it cry out. The there 
o” na” nwai’gaye’é’ ne” sgaya’’ dada’. 
too the that so did it do the one it (=anim.) body. 
O’né™ ne” De‘haé™hiawa’’gif wa’hé™‘hén’, “Na’ye’ hiya’ 
Now the did he say, “That it is of course 
néngé’“ha’ ot‘ha‘hyon’ni’ é"gaya’djik. O/’né™ ne’”’ sgaya’’dada* 
this it is Wolf will it be named. Now the one it-(anim.) body (is) 


bs ‘ 


4/‘so® 


694. IROQUOIAN COSMOLOGY [eTH. ANN. 43 
ne’ i‘sa’do"k o’‘gwa’i‘ na’ye’ ne” na” ne’ gaya’gwa’‘he‘ 
the thou it sayest Bear that it is the the that the grizzly bear 
é"gaya’ djik.”’ 


shall it be named.” 


T‘ho’‘ge’ o’né™ ne” De‘haé™hiawa’gii wa’hé"’‘hen’, ‘Is’ 
Then now the did he say, “Thou 
7on‘oé™ ne’’t‘ho’ hé"tc’he’ ne’’t‘ho‘ ne’ 8®yo‘hé®’’nhi’. 
in turn the there thither shalt the there the will it tomorrow be. 


again thou go 
E™sne’”’ ’o"‘gé™ né” et‘hi‘so’da‘.”” T*‘ho’‘ge* o’né™ si‘ha‘dén’dya’ 
Will you in turn the sheourgrandmother At that time now again he started 
two go is.” (=went home) 
ne’ De‘haé™hiawa’’ei'. 
the Life God 
T‘ho’‘ge‘ o/né™ ne” O‘ha’ a’ 0” ~~ sa‘ha‘dén’dyi’. 
Then now the Winter God too again he started walk- 
ing (went home). 
Niyot‘hwigwa’‘hi‘ o’né™ hofisa‘ha’yo™ tea” noi’ we‘ 
So it-matter short very (is) now there again he arrived where the place 
t‘hodino™sa’yé™ o/né™ di” wa’hé™‘hén’, “Ksodi/‘ha‘, na’ye’ 
there they lodge have now then did he say, “Oh, my grandmother, that it is 
ted” nwa’awé"’‘ha’ ne’ ted’ on’gwe' age‘sén’ni‘ dé"’’se’ ne’’ 
where soit didcometopass the where human being have I made and the 
skéfinon’do™ dé"”’se’ — ne” ofgwa'i’ na’ye’ di” ne 
deer and the bear that it is then the 
De‘haé™hiawa’gif  wa’hend’’do™s, hiya’ — de’ hoi‘hwA‘hni’‘di‘. 
did him (them) show to, not any he it-matter confirmed. 
Hiya’, ya'gée™, de’dwagyei’‘di‘. Na’ye’ di” tea” 
Not, it is said, any did I-it do correctly. The that then where 
niwak’nigo™he’’dé™ tei” ni’yo™ o/né™ gyd’dis’s’i' ’&/‘so™ 
such it-my mind in kind is where so Many now Tits-body have still (others) 
it numbers finished 


n/é 


) 


oni’ é"sgyd’’dof’nyd’ na’ye’ ne’ t‘higadé’nyo™”. Na’ye’ 


also will again its body make that it is the just it-different (is) That it is 
severally. 


di” tea’? né"yawé"’‘ha’. Ne’’t‘tho’ hagwa’di‘ hé"gadéinye’‘di’ 


then where _ so will it come to pass. The there thither side hence will I-it send 


tea?’ hagwa’‘ t‘hot‘hwe’‘no’ ne”’ deyagyadé™hnon’da’. 


where towards there he his island has afloat the two-he and I brothers are. 
Ne’’t‘ho’ haigwa’di‘ hé"gofidekhwi’‘sak. Na’ye’ hi’yi’ &"g¢on’nek 


The there that side there will they (zoic.) hunt That itis in fact will they it eat 
for their food. 
4) 


tea” ni’yo™ o/né™ hoyénnénda’’ié ne’ deyagyadé™hnonda’. 


where so they now he (them) has finished the two-he and I brothers are. 
many are 


Dyén’‘hagwa’  é™hoi‘hwa‘het’gé"s 8"yagyadei’yo’ ~— géi’gwit’. 
If it so be will him it-matter vex will he-I fight (kill only (asa 
each other) last resort). 
Na’ye’ di” &"yo‘hé"’nha&’ ne’’t‘ho’ hé*’dne’ ted’’ t‘hono™sa’yé” 
That itis then will it tomorrow the there hence will where there his lodge stands 
become you-I go 
ne’ De‘haé™hiawa’’gi‘.” Ogonda’dye’ dayei‘hwi’sa’gwa’ ne 
the Right away thence she answered the 
gokstén’’a‘ wa’a/hén’, ‘Hot’ nofiwi‘ho’’dé™ né"dniye’’’ ne’”’ 
she elder one (is) did she say, “What thing kind of so will thou-I it do the 
dé"dniya’‘hya’k tea’? na’degya’de’ tei’? dega‘hwe’‘no’?”’ 
: : Dd 5 


will thou-I stream cross where so far two they where two it island afloat is?” 
apart are 


2p) 


HEWITT] ONONDAGA TEXT AND TRANSLATION 695 


T‘ho’‘ge’ ne’ O‘ha’a’ wa’hé"‘hén’, ‘“Hiyd/‘ nd” hi’yd’ sté2”’ 


Then the did he say, “Not the that infact anything 
de’gai’‘hwaa’. I” 6"gas’ko’k. E™wageyéfinénda”ik ted’ nigé’‘ 
any it matters. I will I bridge Will have I it completed where so it far is 
cause to float 
é"yohé’’nhi’.” ss T*ho’‘ge‘ ne”’ gokstén’’a‘ wis “hén’, 
will it morning become.” Then the she elder one (is) did she say, 
“Dyén"‘ha’gwi’ € "sewe’nyd’ ne’ &™sas’ko’k t‘ho’‘ge’ o0/né™ 
“Tf soit be wilt thou it be the wilt thou bridge at that time now 
able to do cause to float 
ha’‘sai’ @®¢at‘hofidat ne” hé"’dne’.”’ 
not before will I agree to it the hence will 
thou-I go.” 
Ne” o’né™ o’gas’’&' wa’wa'do™ o’né™ ne” O'ha’a’? wa’hé™’‘hén’, 
The now it evening did it become now the did he say, 


darkness 


y 


“O’né™ dé"ted‘sa’wé™, o/né™ hi’yd’ S"¢as’ko’k. Na’ye’ ne’ ne” 


“Now will I it begin, now in fact will I-bridge That itis the the 
cause to float. 
Is’ ™sadeyéfnénda’’ik ~—di’’. Agwas’ na’ye’ — géfi’ewd’ 
Thou wilt thou thy preparations so then. Just that it is only 
have finished 
@wade’nyéfidé's’da’ ne” o/né™ dé"yo‘hat‘hé"’ ‘ha’ = o’/né™ 
will it itself govern by the now will it light become now 
é"dya‘dén’dya’.”  O/né™ di” wa’hayagé”’ nha’. 
will thou-I start.” Now so then did he go out. 
Tho“ge’ o/né™ wa’hér‘hén’, “Nén’eé™ Deyoda‘sondai’gi‘, 
Then now did he say, “This it is It Black Darkness Is 
ne’’t‘ho’ nis&’s‘hasdé"’‘sia’ ne” of/gwef a’gé"k awasewi'sd”’ik 
the there so thy strength great (is) the human should it be would one a bridge 
beings have completed 
ted’? niwa‘son’dis ne” tea’ na’degya’de’ nén’gé™ dega‘hwe’‘no’. 
where soit night long (is) the where as two they far this it is two it island 
apart (are) afloat are 


y) ”) 


Dé"yagniya’hya’k ne’”’ ksoda/‘ha‘ ne’ @®yo‘hé®”’nha’. 
fo) 


Two will one-I stream cross the mygrandmother the will it daylight become 
(tomorrow).” 


T‘ho’‘ge‘ o’né™ dawa‘sa’wé” wa’gana’nos’da’. Dayotgé™i‘ha’dye’ 


ey, 


Then now thence it began did it to be cold cause it. Thence it became so more 
and more 
ne’ o/né™ tho’‘ha’ é@"yo‘hé"’’nha’. Ne’’t‘ho‘-gef o’né™ ne” 
the now near very will it daylight become. The there-at now the 
De‘haé™hiawa’’gif wa’ hé™’‘hén’, “Agwas’, éf’’, ’on’’ é“hagwe’nya’ 
Life God did he say, “Verily, I per- will he able be 
believe, haps, 
ne’ O*ha’a’ &™hakhetgé?’‘dé™” ne’’ tca’’ ni’yo™ o/né™ 
the Winter God will he it spoil for me the where so many now 
it numbers 


agyéht’‘hwit. Na’ye’ hi’yi’  ne’’t‘ho’ nwa’haye’é’ swa’djik’ 
g) nyi J 


have I (them) That it is indeed the there so did he it do too much 
planted. 
onid’’no‘ ne”’ ted’”’ o™hwéndjiya’de’. Na’ye’ hi’ yi’ 
it cold is the where it-earth extant (is). That ii is indeed 
wi’hade’s‘hasdé™sénnya’’di’ tei’ deyo’’gais dé"’se’ hiya’® sté"”’ 
did he his power make thereof where it dies is and not anything 
t‘hofsawadai‘ha’’da’ ted’? niwad‘son’dis (niwa‘son’des?). Na’ye’ 
thence again it-it to be warm, where so it night long (is) That it is, 
cause 
di”, on’, tgagon’da’ deyodo™hwéndjiyo’‘hwif ne’’ — son’ga’ 


then, perhaps, it sure (is) it necessary (is) the some one 


696 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


akhei‘hon’dé™ ne’’ o’né™ gé"s’ 6"diyo’’gak tcd’”’ o™hwéndjiya’de’, 


should I-one * the now usually will it night where it-earth extant is, 
commission become 
na’ye’ ayo"steis’da’ ne’’ hiya’ t‘hayo’sihes’da’ t‘hagand’nos’di’, 
that it is should one it the no thence it excessive thence it it to be cold, 
attend to become cause, 
hiya’ o’‘ni’ t‘hayo’sihes’da’ da’dayo’gis’t‘he’t. Na’ye’, di’’, ’on’‘, 
not also thence it excessive thence it-it, to be night, That it is, so per- 
become cause. then, haps, 
oya’ne’ tea” nigé"’ é"wadofgo’‘da’ ne’”’ ksod&’‘ha‘ dayenada’‘he’, 
it good is where soit is far will it pass by the my grandmother thence she to 
visit comes, 
t‘ho’‘ge o’né™ ha’s&’ na’ye’ t‘ho’né™ né eye's’? ne” tcd’? 
then now not before that it is here this so will I-it do the where 


wia‘sofida’de’ oi‘hwa’’ge‘.”’ 


it night present (is) it-matter on.”’ 
Na’ye’ ne” o/né™ wi’o‘hé?’nha’ 6’ ee’djik o/né wi’hadyén’! 


That itis the now did it daylight become early in morning now did it surprise him 
ha’gwa’? = o/né™% = da/‘hne’ ne” _—iho‘sod&/‘hi‘ = d&"’’se’ — ne” 
suddenly now thence they two the his grandmother and the 

were coming 
de‘hiyade™hnon’ dia’ ne”’ O‘ha’a’, na’ye’ ne”’ 
two they brothers are the that it is the 
donda‘hodiya‘hya’’githa’dye’. Ganyo’’ wi’hni’yo” tc” noi/we' 
thence they stream crossing came. As soon as did they two arrive where the place 
ni“‘he’s ne’ De‘haé“‘hiawa’’gii — o/né™ dizzy ene ni” 
where he the now, So then, the the 
walked that 
about 
wi hé"‘hén’, ‘Hot’ nonwa‘ho’’dé”’ nwe’sniye’ ai’ tea” 
did he say, “What thing kind of so did you two do where 


wi’disniya’‘hya’k?” 
did you two stream it cross?” 


T‘ho”“ge’ o’né* ne” ho‘so’d& wa’a’‘hén’, ‘“Na’ye’ hi’yi’ ne” 
Then now the his grandmother did she say, “That it is in fact the 
dedjiyadé™ hnon’ dai’ na’ye’ wi’has’ko’k, ne’’t‘ho‘ 
two you brothers are that it is did he the bridge the there 
(=thy brother) to float, come 


wa’diyagniya’‘hya’k.”’ 
did he-I stream cross 


Na’ye’ di’ ne” o/né™ dagai‘ewitgé’’’nha’ o’né* ogonda’dye’ 
That it is nee the now thence it-light orb came out now at once 
en 
wa’ wadai‘ha’’da’ ne” tea” o“hwéndjiya’de’. T‘ho’‘ge‘ ne’’ O'ha’ii’ 
did it-it to be hot, cause the where it—earth extant is. At that time the 
o/né™ de‘ho’nowaya’/‘hé™s dé’’se’ wi’hé’‘hén’, ‘ Ayo‘snowé?’’nha‘ 
now his back boils (=he and did he say, “Should it in haste 


is in a great hurry) 
ne” dofsedniya’‘hya#’k. Dyéfi'‘hi’ewas’? S*yofinis’he’  t*hd’né™ 


the hence again thou—I If it so be will it long time be here this 
stream should cross. 


édne’’sek hiya’’ t‘haednigwe’nya’ dofisedniya’‘hya’k.”’ 


will thou—I be not any thou—I would be able hence again than—I stream 
could corss.”’ 
Dayonda’dy#’ ne” ho‘so’d a! wi/a"‘hén’, ‘Hao®’‘hwa’ gwa”’ 
Thence she spoke the his grandmother did she say, “He himself 
o/ ‘ni’ &t‘hénno™ ‘do’ ne”’ hono™sa’yé™ tea” niger’ 
also will he forethink (=he the he lodge owns where so it dis- 


will will it) tant (is) 


HEWITT ONONDAGA TEXT AND TRANSLATION 697 


tchongyat’ga’k. O’né™ hi’ya’ t‘ho’né™ ongni’yo™.”’ T‘ho’‘ge 


will again he-us Now in fact here this (=in thou-I are visitors.” At that time 
two dismiss. this place 
oné™ ne”  Dethaé“hiawa’’gii wi’ hé’‘hén’, “ E"gekhoni’/nya’ 
now the did he say, “Will I food prepare 
hiya’e’ dé"’’se’ o’né™ o‘hya’if ne” agyént’‘hwi‘, @*dwadekhon’nya’ 
first in and now it-fruit ripe the have I-it planted, will we (together)-it eat 
order (is) 
di” ~~ hiya’e’. Ganyo” @yongwa‘da’’nha’ t‘ho’‘gef — one" 
then first in As soon as will we be filled then now 
order. 
dé"dwadawén’nye’, na’ye’ ne’? ®dwakdof/nyo™ ne’’ ted’ ni’yo™ 
will we stroll about, that itis the will we (them) examine the where so many 
it numbers 
ga‘hwa’ ne” ’a’‘se’ ne” t‘ho’né™ o™hwéndjiya’de’.”’ 
it contains the it new (is) the here this it-earth extant is.’’ 
Tho’‘gef o’né™% = hwa’ha’gwa’ ne’ oné"’‘ha’— dé"”’se’— on &™ 
Then now thence he-it got the it-maize and now 
wa hade’djiyé“hén’dé”. Na’ye’ ne’? wé™sigai’’wii ne’ o/né" 
did he-it roast. That it is the its odor appetizing (is) the now 
wi’o'dal‘hé‘ha’ dé”’se’ o’né™ wa’o‘hnaya‘hé'’‘ha’. O/ne™ ne” 
it became hot and now its fatness exuded. Now the 
ho‘so’daé so wa’a/hén’, = “’&‘sat‘hon’dat-khé"’ = ne” sei’ dai‘ha‘ 
his grand- did she say, “Wouldst thou—it listen the one it only 
mother to, would you, 
agné™hoda’gwa’ ne’”’ ogonda’dye’ ni’’a‘ agadekhon’nya’?” O’/ne™ 
might I-grain of corn the at once I would I-it eat?” Now 
pluck off 
ne” De‘haé“hiawa’’gif da‘hai‘hwa’si’gwa’ wa’he®‘hén’, ‘Hiya’ 
the thence he (the) question took did he say, “Not 
up (=replied) 
na’’ de’oi‘hwa’’ge! ne’ ne’’t‘ho’ nayawé’‘ha’. Sénnof’’s' tei’ 
the any it-matter on (is) the thethere, thus so it should come to Do thou wait. where 
that rulable * pass. 
nigé’’ @"ga’ik, tiho’‘ge’ o’/né™ 6"dwagwe’gik &@dwadekhon’/nya’. 
so far it is eh icooe then now will we be together will we eat together. 
Dwagwe’gi‘, se’’, s‘ha’dedwaya’dagwénni’yo’.” 
We yhals, entire equally we-it have possession of.’’ 
Dayonda’dya’ ne” gokstén’’a° wa’a‘hén’, ‘Tchi-gai‘hwa’’a‘ ne”’ 
Thence she spoke the she, the Elderone, did she say, “The least ey small the 
is 
ogo™sé?’'da’ a‘sgadwénde”“dé"?”” Wa’ he hén‘ne” De‘haé“hiawa’’ei‘, 
it-nib of ear of shouldst thou-it spare?”’ Did he say the 
corn 
“Hiya”, se’’, de’oi‘hwa’’ ges ne’’t‘ho‘ nayawe"’‘hd’.”’ 
“Not, of course, any it-matter (is) on the there, thus, so should it come to ~* 
the rule 5 pass.” 
Dayei‘hwia‘he’gwi’ wa’a/‘hén’, “A‘sat‘hon’dat di’’-khé" ne” 
Thence she it-matter did she say, “ Wouldst thou-it, then—would you the 
pressed, listen to 
hofsayagni’‘hwa’ ostwi‘ha’ ne” o/né™ @ea/ik?” Dathada’dya’ 
hence Benlwe Exe ittake itsmall very (is) the now will it be cooked?” Thence he spoke 
ome 
wihe’‘hén’, ‘Hiya’ hi’ya’  de’oi‘hwa’’ge‘ ne’ ne’’t‘ho‘ 
did he say, “Not in fact any it rule-on is the the there 
nayawe’‘ha’. Tgagon’da’, se’ dwagwe’gik ne” ted” dédwa’dont; 
so should it come to It needs be of will we be together the where will we eat to- 
pass, course gether 


19078°—28——45 


698 IROQUOIAN COSMOLOGY [ETH. ANN, 43 


na’ye’ gai‘hoinya”‘hé’ ne” ne’’t‘ho’ n@yawé"’ha’ = swa’djik 

that it is it-it-matter causes the the there so will it come to pass much too 
(=because) 

hi'yi’? gagwe’gi‘, se” s‘ha’dedwayé’dagwéini/yo’. Ne’’t‘ho’ di” 


of course it-entire (is), of equally we possess it. The there then 
course, 
né"yo’ ‘dil ne”’ t‘ho’ne™ o“hwéndjiya’’ge‘, gagwe’ oi 
so will it be the here this it earth-on, it entire (is) 


s‘ha’d@"yeya’digwénni’yoks.”’ 


equally will one possess (them) severally.”’ 


Tho’‘ge' o’né™ ne’’ gokstéf’’&! wa’a/hén’, “Nigé™’‘hér’ 


Then now the she elder one did she say, “So it excessive is 
oi‘hwane‘hi’gwat hi’ya’ sano"s’de’,” dé”’’se’ o’né™ hwa’o™dén/dya? 


it-matter amazing (is) itisso  thou-it ae spar- and now thither did she walk 
ing of,”’ 


dé"’’se’ ne’’t‘ho’ wa’dyeda’’nh&’ ne’’ ted’’ odek’ha’, ne’’t‘ho, 
and the there did she stand take the where it is burning, the there 
nhwa’’é"’. O/né™ hiya’ odjisdak’da’ wa’dyedi’ nha’ dé’’se’ 


thither she went. Now it is so it-fire beside did she take her stand and 


o/né™ wa’dyoh’nyoga/‘egwad’ ne’’ o’gé"‘hai’ dé®’’se’ ne’’t‘ho! 


now did she handful take up the it ashes and the there 
wr) 


hw4’ago’di’ ne’’ tc&’’ hode’djiyéfi’‘hé"’. Na’ye’ ne’’ toa’’ 
thither did the where he it is roasting. That itis the where 
she it cast 


niyo‘sno’we’ ne’’t‘ho‘ hwa’ago’di’ dé®’’se’ ne’’t‘ho’ wa’ga‘ha/’nha’ 
so it rapid is the there nea she- and the there did it fall 
ne o’gé""hai’ o’né™ hi’y4’ wa’wénnihé"’ ne tea!’ 
the it-ashes now it is so did it cease the where 
wé™sigd’’ wif dé™’’se’ oni’ tedi’’ o‘hnaya‘hé"’i‘hnd’, o/né™ 
it odor pleasant and also where its-fat did flow down, now 
oni’ wi’a"‘hén’, “On’gwe'-khé"™ gén’ewa’ 6"yago’nigon‘hi’yok? 


also did she say, “Human beings only (ones) will their minds contented be? 
are (they) 


Hiyi’’ ni’’a‘ de’d’do™ awak’nigon‘hiyos’da’?” 


Not I any it pos- could it-my mind content?” 
humble sible is 


O’né™ ne’’ De‘haé™hiawa’’gif wa’hé"’‘hén’, “Hiya’’ de’oya’ne’ 
Now the did he say, “Not any it good (is 
tea’’ nwa’sye’i’. Wa’s‘hetgé"’‘da’ ne’’ ayago’nigon‘hiyosda’‘gwi’ 


where so didst thou Didst thou it spoil the should it-their-mind content thereby 
it do. 
’) ~ o” 


ne’’ t‘ho’né™ o™hwéndjiya’’geo é"yenagé’nyonk ne’’ of’gwe'. 


the here this it-earth-on will they as tribes the human 
dwell severally beings.” 


Ne’? o/né™ =wa’ga’ik t‘ho’‘gef o’né™ ~=wa’hofidekhofi’ny3’ 
The now did it cook then now did they good make (eat food) 
hadigwe’gi‘. Ganyo’’ wa’hadikhwénda’ nha’ o/né™ ne”’ 
they As soon as did they food finish with now the 
De‘haé™hiawi’ gi‘ wi her ‘hén’, “O'née’! hé"dwayageé”’’nha’ 


did he say, “Now hence will we go out. 
(of doors) 


dé"”’se’ na’ye’ 6*dwadyeé"’‘da’ é"dwa"‘hyak ne’’ t{ho’né™ gwa’’t‘ho‘ 


and that it is willit first be will we fruit eat the here this just here 
(this) 


7) 


‘) 


o‘honidd’da’.”’ 
it-bush stands.” 


HEWITT ONONDAGA TEXT AND TRANSLATION 699 


T‘ho’‘gef o’né™ wa’hadiyagé”’ nha’. Ne’’t‘ho’ dosgé?’‘ha‘ 
Then now did they go out (of doors). The there near very 
wi’hadi’gé"’ o‘hondd’da&’ na’ye’ ne’’ od&‘hyon’ni’ owinonwe"’’da’ 
did they-it see it-bush stands that the it-fruit self it-sugar (sap substance) 
has made 
ostwi‘ha‘, diyos‘hesdodon/nyo”’ ni’yo‘t. O’née™ ne’’ 
it little (is), just it drops of sweetness so it is. Now the 


bears (all over) 
De‘haé™hiaw’a’gi’ wa’hé"’‘hén’, “Néngé™’ ha‘ ¢i/‘he’ swa‘hyon’nai’ 


did he say, “This itis it-tree again it-fruit large 
stands (is) (apple) 
gaya’ dji‘. Sgada’‘s‘ho"’ 6"dwaniyonda’gwai’ na’ye’ —o/né™ 
it is called. One apiece will we it pluck ; that it is now 


é"dwa’/‘hyak.” * 
will we fruit eat.”’ 
O'né™ = hi’y&’ wa’hadiniyonda’gwi’ dé ’se’ o/né™ wa’hon‘- 


Now in fact did they (them) pluck and now did they fruit eat. 
hyak (?wa’hof’‘hyak). O’né™ ne’’ gokstéfi’’a’ wa’a/‘hén’, 
Now the she elder one did she say, 
“ASat‘hon’dat—khé"”* ’4’‘so™ ofisagniyonda’gwi’ na’ye’ ne’’ 
“Wouldst thou it listen— still more should again I-one pluck that it is the 


wouldst thou 


hofsayagni’‘hwa’?”” T‘ho’‘ge‘ ne’’ De‘haé™hiawa’’gif wa’hé™ ‘hén’, 


hence again we two it At that time the did he say, 
take back?”’ 


“Miya’’ hi’ya’ de’oi‘hwa’’ge’ ted’’ ne’’t‘ho’ nayawé"’‘ha’ ted’’ 


“Not in fact any it-matter where the here soit should happen where 
(rule) (is) 
nigé’’ a/o™hwa’ &"wa’sé"’ nha’, t‘ho’‘ge’ o/né™ hiya’ star’ 
so it dis- it itself will it drop off, at that time now not anything 
tant is 
de’odyé’é™ ne’”’ dé™“se‘gwi’. Ne’’t‘ho’ o’’ n&’’ ni’yo‘t ne’’ 
any it is done the wilt thou it The there too the so it is the 
take up. that 
gofidi’yo’, . ne’’t‘ho’ ni’gé™ o/né™ ha’‘si’? dé 2gondi’‘ewa’.” 
they (zoic.) the there so it far is now then but shall they it take up.” 
game animals (are), not before 
T‘ho’‘ge’ ne’’ gokstén’’’‘ dofsayontga‘hadé’ni’, na’ye’ ne” 
Then the she elder one thence again she herself that it is the 
Inert Earth turned around, 
hofisaye’yo"’ dé"’’se’  odjisdak’di’ =wa’dyo’nyoga’‘gwa’ ne’ 
hence again she and it-fire beside did she (a) handful the 
entered indoors take up 
o’gé™ ‘ha’, o’nyogaé™ha’wi’ dondayeyagé"’ nha’ dé"’’se’ ne’’t‘ho‘ 
it-ashes, she (the) handful went thence she came forth and the there 
bearing 
wi’ dyeda’ ’nha&’ ne’’ tcd’’ gii’‘he’ akdi’’h‘ ttho’‘ge’ o’/né™ ne’’ 
did she take her stand the where it-tree nearby then now the 
stands 
o’gé"“ha’ ne’’t‘ho’ wa’agd’di’ ne’’ tea’’ odahyofi’ni‘, agwas’ 
it ashes the there did she (them) the where _ it-its fruit has made, very 
cast 
ewa’’ dawd‘sondé™” nha’ gwa’’ daga‘hé’’ nha’, gwa’’ tthigér’* 
just thence did it-blackness fell just thence it full was, just there it is 


(is plain) 
wa’o’gé™ha’ nha’, t‘ho’‘geS o/né™ wi’a’/‘hén’, “Agwas’ sano"s’de’. 
did it-ashes soil it, then now did she say, “Very much thou it prizest. 
Na’ye’—khé™ gen’gwa’ é"yago’nigon‘hi’yo’khe’ ne’’  t‘ho’né"™ 
That it is—is it is Just will it -their mind (s)comfort the here this 


700 IROQUOIAN COSMOLOGY [eTH. ANN. 43 


o“hwéndjiya’de’ é"yenagé’nyonk. iva’ “nia “devo'do™ 

it-earth extant (is) will they dwell in Not I any it able is 
different sites. humble 
awak ’nigon‘hiyo’’khe’. Na’ye’ di’’ é"yondo™’‘hek ne’’ of’gwe‘ 
would it-my mind content. That itis then willthey saying keep the Hear 
eing 

ne’’ t‘ho’né™ é6"yendge’ek ne’’ t*hogé?’‘ha’ é*yont‘hd’ya’ ne’’ 

the here this will they con- the here it is will they it tell the 
tinue to dwell about 

o‘hyadji’wa’gé™, Hiya’ di’’ son’ga’  t‘hofisayes’di’ ne’’ 

it-fruit sour (is). Not then any one thence again one- the 


it should use 
on’gwe’ o/‘ni’ ne’’ gofdi’yd’.”’ 
human also the they game ani- ‘ 
being mals are.”’ 
T‘ho’‘ges o’né™ ne” De‘haé™hiawa’’gi‘ di‘hada’dya‘ wai’hé™hén’’, 
Then now the thence he spoke did he say, 
“Ksoda‘ha’’, o’né™ hé?”’ ’on’’ swa’’djik w4&’sade’send’‘d3’ 


“Oh, my grand- now maybe, perhaps too much didst thou thy vigor put 
mother, forth 


wi’s‘hegaéfi’nya’ ne’ sadei’’tcha’. O’né™ di’ ‘on’, ne’’t‘hos 
dist thou-them do the thy grand-children. Now then, perhaps, the there 
damage to 
gén’ewa’, o/né™ hiya’, ’on’’, tihayoyanén’’khe’ ne’’ gagwe’gi‘ 
only, now not, perhaps, would it-in good result, the it entire (=all) 
A‘satgat’‘Shwa’ ted’ ni’yo™ o’né™ agyént’hwi' dé’se’ ne’”’ 
shouldst thou it see where so it many now have I (them) planted and the 
gondi’yo’.”” Dayei‘hwa’sa’gwa’, wa’a’‘hén’, “O’né™, gwa’’ o/ni’ 
they game animals Thence she replied, did she say, “Now, just also 
are. 


dé"djiyagniya”‘hya’k. Na’ye’ di’ tedi’”’ né"yawé"’‘ha’. Na’ye’ ne” 
shall one-I-stream cross again. That itis then where soit willcometopass. Thatitis the 
wishé™  niwéfidige’’ o’né™ he’ dé"t’ge’. Tho’né™ di” 
ten (itis) so many it days number now again hence will I come. Here this then (so) 
né"yawen ‘ha’. Na’ye’ ne’  o/’né™ t‘ho’‘gef — gagwe’gi‘ 
so will it come to pass. That it is the now at that time _ it-entire (=all) is 
é"wadeyénnénda’’nha’. Na’ye’ ne’”’ na’ye’ ne’”’ dé"dni’yén’; na’ye’ 
will it-itself adjust (=settle). Thatitis the thatitis the shall thou-I cast lots; that it is 
di’ dé"dniyénda’‘ewi’ ne” t*ho’né™ ted’ niyodye’é™ ne’”’ ted” 
so shall thou-Icastlotsforwhat the here this where so it-it has done the where 
then (=all things) 


o™hwéndjiya’de’. Dyén’‘ha’gwi’ 6"gon’ne’‘ha’ o’né™ gagwe’gis I” 
it-earth extant is. Ifso it be will I-thee overcome now it-entire(=all)is I 
dé"tgénno™ “do” ne’ tei” ni’yo™ o/né™ sayénnénda’’i‘. 


will I-it rule, control the where so many they now thou hast completed 
number (them). 


Dyén'‘hi’gwa’ hi’ya’ ni’a‘ é"sgadé™ neha’ t‘ho’‘ge’ o’né™ hi’ya’ 


If so it be of course I humble wilt thou-me overcome then now of course 


hiya’‘ ster” da’dofsagon’nigon‘ha’én’ ne”’ o‘héndo™ 


not anything any hence again I-the mind would vex the it ahead is 
wi’ wendadenyon’dye’ tea’”’ nonwa‘ho’’dé™ sayo’da’dye’.”’ 
hence it-day(s) will come where thing kind of thou-it keep working at.”” 
T‘ho’‘ge’ ne” De‘haé™hiawa’’gii wa’hé?‘hén’, ‘“Ne’’t‘ho’ gwa 
At that time the Life God did he say, “The there (thus) just 
oni’ né"yawé?’‘hi’ ne” ted” nisd’nigon‘he’’dé™,” 
also so shall it come to pass the where such as thy mind has expressed.” 
Na’ye’ ne” tcd’’ nwa’ofnis’‘he’ de‘hni’yo™ na’ye’ ne’”’ n&”’ 


That it is the where so it lasted (=so long as) two they had that it is the the 
entered that 


y) 


HEWITT] ONONDAGA TEXT AND TRANSLATION 701 

ne” O‘ha’é’ de‘hoya’dowe‘da’‘hénk ne’ héf’gwe' ne” ’a’‘se’ 
the he-him kept studying the he human being the it new (is) 

hodon‘he’di‘. T‘ho’‘geS o/né™ wi’hé"’‘hén’, “Hot’ nofwa‘ho’’dé” 
he came to life. At that time now did he say, “What thing kind of 

nisaye’é™ ne” ted’”’ (wa’)se‘sén’/nya’ néngé™’ ‘ha’ hén’gwe‘, swa’’djik’ 
so thou-it the where did thou-it make this it is he human too much (for) 

worked being (is), 
dé™ei'hé™ ayén’i’ hon‘hi’yo‘ dé"’’se’ ayén’a’ hoya’da‘hni’i‘ hi’ya’?”’ 


plainly one would his life fine (is) and one would his body strong (is) as you 
suppose suppose know?” 


T‘ho’‘ge‘ ne” De‘haé™hiawa’’ei! di‘hawénnitgé"’ nha’ wa’ hér’‘hen’, 
At that time the thence his voice came forth did he say, 
“Odonni’’ié ne” ted’ o™hwéndjiya’de’ dé"’se’ ododi‘ha’dye’ 

“Tt infantile is the where it-earth extant (is) and it growing keeps on 

dé"”’se’ o’s‘hasdé™si’yé™ na’ye’ ne’ wadéfinoda’‘gwa’. Ne’’t‘ho‘ 
and it power possesses that it is the it orenda puts forth by. The there 

di” ni’yo‘t te’” ni’yon‘ odon’ni‘ odonni’’i‘ dé"’’se’ ofinadodi‘ha’dye’ 
so soitis where so many it itself has it infantile (is) and they growing keep on 


then it numbers made 
(=grown) 


dé™se’ odi’s‘hasdé™sa’/yé™ na’ye’ ne’ gondéfinoda‘’gwa’ o’‘n’. 
and they power possess that it is the they orenda put forth by also. 
Ne’’t‘ho‘ 0” ni’yo‘t na” ne” gohdi’yd’, odofini’’a‘ dé"’”’se’ gofinon’‘he’ 


Thethere too soitis the the they are game it (=they) and they alive are 
that animals infantile are 


ofinadodi‘ha’dye’ dé®’’se’ —odi’s‘hasdé™sa’yé™  na’ye’ ne 
they (anim.) growing keep and they (zoic) power have that it is the 
gondénnoda’‘gwa’. 
they (anim.) own orenda 
put forth by. 


Las 


ny 


Ne’’t‘ho’ di” ni’yo‘t ne’ diyodyeé™’‘di‘ ne’’ of’gwe‘ ne” 
The there so then so it is the there it first was the human being the 
t‘ho’né™ o™hwéndjiya’de’ deyagoda’’i' ne’’ ted’ agon’‘he’. 
here this it-earth extant (is) one stops (on the way) the where one alive is. 
Ne’’t‘ho’ ni’yo‘t agodonni’’s‘ dé™’se’ agododi‘ha’dye’ dé"’se’ 
The there so it is one infantile (is) and one growing keeps and 
go’s‘hasdé™sa’yé® na’ye’ ne’’ yondéfinoda’‘gwa’.”’ 
one power possesses that itis the one orenda put forths by.”’ 
T‘ho’ge ne” O‘ha’a’? wa’hé™‘hén’, “O’né™ gwa’’ o/‘ni’ 
At that time the did he say, “Now just also 
ohwigwe’gii &"g’nigon‘haiyénda’’nha’.”’” Ttho’‘gef o/né“ di” 
it-matter entire (is) did I mind acquire (=understand).” At that time now then 
he” da‘hawénnitgé’ nha nha’ wa’hé™“hén’, “OMe di” hi’ya’ 
again, thence his word came forth did he say, “Now then of course 
more, 
be AG ,) , 


on’ hé"djiyagya‘dén’dya’ ne’ et‘hi‘so’da‘.””. Ttho’‘ge’ o0/né™ 
perhaps hence will one-I start the she our grandmother is.’ At that time now 
(=return home) 


hi’ya’ si‘hiya‘dén’dya’. 
of course again they two departed. 
Na’ye’ di’’ ne’’ o’/né™ hofsa‘hni’yo” ne’’ ganyadak’da’ o’né™ 


That it is then the now there again sey two the it-lake beside now 
arrivec 
ne” ni” hiya’ gat’ka’ de’swia‘sgo/‘hwi‘. O’né™ ne” gokstén’’a* 
the the that not anywhere any yet it-bridge floats.” Now the she the elder one 
wa’ a‘hén’, “Hot? nonwi‘ho’’dé™ né"djidniye’ ii’ ne”’ 


did she say, “What thing kind of will again we two do the 


702 IROQUOIAN COSMOLOGY [eTH. ANN. 43 


dé"djidniya’‘hya’k. O’né™ hi’ya’ hiya’’ gat’ka’ de’swi‘sgo’‘hwi‘?” 
will again we two stream Now as you know not anywhere any yet it-bridge floats?” 
across. 


T‘ho’/‘ge’ ne’? Ocha’&’ o’né™ da‘hada’dya’ wa’ hé"’‘hén’, “O’né™, 
Then the now thence he spoke did he say, “Now, 
hiya’, wa’ ci‘he’k’ é"gat‘honyon’nya’. Gér’djik gwi’’t'tho‘ 
assuredly, it has arrived (=is time) will I-myself canoe make for. Soon very just here 
’ 99 


o/né™ hiya’ @®geyénnénda’’nha’. 
now assuredly will I-it complete.” 
O’né™ di” wa’ha‘sa’wé”, o’né™ wa’hat‘hofiyof’/nyd’. Na’ye’ 
Now so then did he-it begin, now did he-self canoe make for. That it is 
ne” wa’dwakda’’a‘ o’né™ gagwe’gi’ wa’hayénnénda’’nha’, t‘ho’‘ge‘ 
the it a short while now it-entire (is) did he-it complete, then 
o/né™ wa’hér’‘hén’, “Hau’’, o’né™, ksoda”‘ha‘, sadi’dak.”” T‘ho’‘ge‘ 
now did he say, “Come, now, oh, my do thou thyself Then 
» grandmother, embark.” 


o/né™ wa’ondi’dak ne”’ gokstén’’a*. O/né™ hi’ya’ dofsa‘hniya’‘hya’k. 
now did she selfembark the she, the elder one. Now ofcourse hence again theyre stream 
crossed, 


Niyoi‘hwagwa’‘ha‘ — o’né™ honsa‘hni‘hoiwa’di’’nha’ tea” 


Just it-matter short (is) now there again they two where 
(=short while) 


hagwa’ di‘ t‘hodino™sa’yé™. Ne” o’/né™ hofsa‘hni’/yo™ 


that side there they lodge possess. The now there again they two 
entered 


ne’”’ gano™sgofwad' o’né™ ne’ O‘ha’é’ wa’hé™’‘hén’,’ “Oné™ 
the it-lodge-in now the did he say, “Now 

hi’y#’ sedni’yo™”. O/’nén‘ di’ @"ge‘séf’nya’ ha’tgayo’’dage‘. 
as you again we two have Now then will Lit make the many it-game 


know returned. animals number. 
Ve. 


Hiya’’ oé™ donsa‘heyat‘ho’yé™ ne” deyagyadé™hnon’dia’.” 


Not now any again I-him do tell the two one-I brothers are 
(=my brother).”’ 


T‘ho’‘ge! o/né™ wi’ t‘ho’nowaya‘hé"’‘ha’ wa’hoyo’dé"’‘ha’. Na’ye’ 


At that time now did his back voil (with his actions) did he-it work. That it is 
ne”’ wi’hade’nyén’dé™ a‘haya’don’/nya’ ne”’ ga’yo’. 
the did he it attempt would he its body make the it-game 

animal, 
Woa’hayénnénda’’nha’ tiho’‘ge’ o/né™ =o wa’hé?’‘hén’, =‘ Hau’’! 

Did he-the task complete there at=then now did he say, “Come, 
desda’’nha‘. Sa‘dén’dys‘. o/‘ni’.”” Na’ye’ ne” hiya’* de’s’do™ 
do thou stand up. Do thou walk also.” That it is the not any it able was 
dagadi’’nha’. Gwa’’  t‘ha’wa’wadya’di’’se’k = wa’ wa‘dén’dyd’. 

any it could stand. Just just did it-its own body drag along did it go. 

Tho’ge’ ne” O‘ha’a’ wa’hé™’‘hén’, ‘“Agwas’, én’, ’on”’, 
There-at =then the did he say, “Very much, I think, perhaps, 
wi’t‘hagyeéi’nyo” ne” De‘haé™hiawaé’’gi‘. ’a&’‘so™  o’ya’ 
did he-me, confound by craft the Still it other 


~) 19093) 


é"ge‘sén/nya’. 
will I-it make.” 


T‘ho’ge’ o/né™ he” sa&‘ha‘séfi’nyd’? dé ’’se’ ne’ o’né™ 
Then now again again he it-made and the now 
wivhayénnénda’ nha’ o/né™ he” wa’hér‘hén’, “Hau’’, desda’’nhas 
did he (the) task complete now again did he say, “Come, dothou arise, stand 
dé"’’se’ si‘dén/’dya‘.”  O/né™ hé’”’ hiya’ de’s’do™ dagada’’nha’. 
and do thou walk.” Now again not any it able was it 


”) 


Na’ye’ ne” gén’ewd’ wa’wadya’di’’se’k ted’? wa’wa‘dén’dya’. 
That it is the only did it-its body drag where did it move. 


OE aE eee 


HEWITT] ONONDAGA TEXT AND TRANSLATION 703 


a e S » a, ‘ ° 
O/né™ di” wa’hé™‘hén’, “Diyogon’do™ o’né™ ne’’t‘ho’ né"yo’’ dik 


Now then did he say, “Tt shall be now the there, thus so will it be 
ne” @gya’don’nya’. Dyén’‘ha’gwi? = &"yotga’dé"’‘ha’ ne”’ 
the will I-its body make. If it so be will they become many the 
o™hwéndjiya’’ge* awe’ha’dye‘ ne”’ awé?”’geo = hé"goii’ne’ 

it-earth on t matters not the water-in hence, will they 

(zoic) go 
dé"gondiya’‘hya’k ne’’t‘ho‘ hé"gondi’/yo™ tea” = non’ wes 
will they (zoic) stream cross the there there will they (zoic) where the place 
arrive 
t‘hot‘hwe’‘no’ ne” deyagyadé™hnon’ daa’. E"gade’nyén’dé” 
there his on island the two one-I brothers are=my brother. Will I-it attempt 
oats 
gwi”’ o/ fn’ ne”’ tgagon’di’ dé"gondi’nigon‘ha’én’ 
just also the it must needs be will they (zoic) mind vex 


heyotgonda’‘gwi'.’ 


hence it (is) without stop.’’ 
T‘ho’‘ge’ o/né™ da‘ha‘sa’wé™ wa’hayaé’donnia’‘hén’. Agwas’ 


At that time now thence he-it began did he-(their) bodies make severally. Very 
ted’”’ ni‘ha‘sno’we’ né"’* ha’gwa‘ he‘ho’dye’s, na’ye’ ne’ hi’de’yo™ 
where so he is swift this way there he-it cast thatitis the the every it 

severally, numbers 
nigondiya’do’’dé"’s, Niyoi‘hwagwa’‘haS  o/né™ ~— onnatea’’de’. 
so their (zoic) bodies, kind So it-matter short (is) now they many were. 
of were) 

T‘ho’‘ge’ o’né™ o’ya’, ’o"‘gé™ heyo‘he’ o’né™ ofinadeyd’dat’gi’s, 
At that time now itother(is), inturn itextreme (is) now they (zoic) monstrous are, 
na’ye’ ’o"‘gé" wa’hayad’dofnya‘’hén’ ha’tgondiyo’’dage‘. 

that it is in turn did he-its-body make several the seveNY they (zoic) number. 

Ganyo” o/né™ wéa/ofinatga’dé™‘ha#’ o/né™ wa’hé?‘hén’, 
As soon as now did they numerous become now did he say, 
“Néngé™ ‘ha’ tei” ni’yo™ wa’ewaya’dis’’i’ na’ye’ wa’gwai’‘ho™, 

“This it is where so eel did I-your body complete thatitis do I-you commission 

it is you, 
dyén’hi’hwi’ @6"swagwe’nya’ ne’ dé"swaya’‘hya’k  ne’’t‘ho* 
ifso it be will you-it be able to do the will you (the) stream cross the there 
nhé®’‘swe’ sigé™’ ha‘ tga‘hwe’‘no’. Ne’’t‘ho‘ non’ we‘ 
thither will you go yonder it is there it-island floats. The there the place 
tgakhwana’gee’. Ha’de’yo™ odon’ni‘ dé™’se’ gana’gee’ ne’”’ 
there it-food abundant (is). Theevery one it it grows and it-abundant (is) the 
numbers 

ga’yo’, on’gwet oni’, awe’ha’dye‘ ne’”’ gagwe’gi’ 6"swa’’d’ tea” 

it-game human also it matters nothing the it-entire will you-it where 
animal(s), beings devour 
ni’yo™ ne’’t‘ho’ é6"swatchén’ni’.’ 
so many it the there will you (it) find.’ 

numbers 


vas 


T‘ho’‘gef o/né™ wa’tgondawén’nye’ ne’’ gofdi‘se’‘hé™. Na’ye 
At that time now did they (zoic) stroll about the they (zoic) ill-tem- That it (is) 


? 


pered are. 

di” ne” d’dyi’k wa’gofide’s’ko’k, d’dya’k wa’tgofidiya’‘hya4’k 

the some did they (zoic) them- some did they (zoic) stream cross 
‘tien selves swim, 
én’ ha’gwa ne’’t‘ho’ wa’goni‘sd’gwi’. T*ho’‘ge’ o’né™ ne’”’ 
farther side the there did they (zoic) go ashore. At that time now the 
De‘haé™“hiawa’’gif wa’hatdd’gd’ dé"’’se’ o’né™ = wa’hé™’‘hén’, 

did he it become and now did he say, 


aware of 


704 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


. : v 
“Hiyd’’ hee’ of’ d’ayoyanéi’’khe’ ne’’ dagofidiyes’da’ 
“Not (itis) I believe perhaps any would it result in good the there they (zoic) 


themselves commingle 
ne’? gondi’yo’. Na’ye’ di’, ’ofi’‘, oya’ne’ dé™skheya‘hya’’kdi’ 


the they (zoic) That it is so perhaps it good (is) will I-them (anthrop.) stream to 
game animals are then, recross canoe 
gagwe’gi‘,” dé™’se’ o’né™ di’ sa&‘hadd’ya’, o/né™ hi/yd’ 
it-entire (=all),” and now so then Poor ue (them) now of course 
rove, 
gagwe’gi’ dofsagofdiya’‘hya’k. Ne’’t‘ho’ o” na’ye’ nhwa’”’he’, 
it-entire (=all) hence back they, (2oie) stream The there too thatitis thither did he go, 
crossed. 
na’ye’ ne”’ o/né™ hofisagona‘sdgwii’ t‘ho’‘ge‘ o/né™ 
that it is the now there again they (zoic) then now 


went ashore 
x 


wia’s‘hagodd’ya’ ne’ tea” ni’yo™ wa’ha’gé™ ne’’t‘ho’ gof/ne’s, 


did he-them drive the where so they did he-them see the there they (zoic) 
(in) many number went about, 
o/dyi’k gofidiya’di’’se’s, gagwe’gi‘ ne’‘t‘ho’ wi’s‘hagodoyi’’dix’ 
some they (zoic) bodies it entire (=all) the there did he-them drive towards 
dragged about, 
ted’ nof’we! diyononda’‘héa’ ne’ tea’ diyo‘sa’de’ ted’’ non’we' 


when the place thereit-mountainstands the where thereit-caveis where the place 
godi‘nhodo"’‘kgwa’ ne’”’ O‘ha’é’ s‘hago‘nhodo™’ ‘gwa’ ne’’ gofidi’yo’. 


they (zoic) had been the he-them to enclose uses it the they game ani- 
enclosed mals are. 

Ne’’t‘ho’ néngé"’ ‘ha’ wa’s‘hagodiya’dinyo"’da’ gagwe’gi‘. O’né™ 
The there this it is did he-their bodies to enter cause it-entire (=all). Now 

ttho’‘ge’ —ne’’t‘ho’ ~—he’‘tgé™ = donda‘hanénya/‘hén’ = dé"”’se’ 

then the there on the top there did he-a rock place and 
wi’hé"’‘hén’, “One® I” ’o‘oé™ sakhe‘nhd’do™” ne” tei” 
did he say, “Now t in turn again I-them (anthrop.) the where 
shut up 


ni’yo™ haya’dis’#i‘ ne’ O‘ha’a’. Do’, gwa” &"k’ di” na” 


so many he their bodies has the Winter God. What, just it will so the 


they are finished be then that 
é“hagwe’nyé’ gagwe’gi‘ &"s‘haya’dit’gé"k, dd’, gwi’”’ &"k’ o/‘ni’ 
willheit beabletodo _ it-entire (is) will again he its body what, just it en also 
e 
é™“hano™hwe’’nhi’ ne’? o’né™ é™hatdd’gd’ ted” godi‘nhd’do” 
will he it-wish to do the now will he-it be aware of where they (zoic) shut 
(=when) in, are 


gagwe’ol'.”’ 
it-entire (=all) is.”” 
T‘ho’‘gef o/né™ ne’ De‘haé™hiaw’’’gif wa’hé’‘hén’, “O’/né™ 


At that time now the Life God did he say, “Now 
ew” oni’ § dé"sgya’/‘hya’k,”’  dé™’se’ o’né™ =sd‘ha‘dén’dyd’. 
just also will I stream re-cross,” and now he went back home. 
Ganyo”’ hofs&‘ha’yo™ tca’’ nofi’we' t‘hodaisewa’ ‘hid’ t*ho’‘ge‘ 

Assoonas there again he arrived where the place there he himself bark- then 


cabin has raised 
o/né™ wa’hé’‘hén’, “Hiya’* hé®’, ofS de’oya’ne’ ted’ ni’yo‘t 
now did he say, “Not I think ppt any it good is where soit is 
aps, 
néengé’’ ‘ha’ ageyénnéfida’’ié ne” of’gwe'. Agwas’ ne’’t‘ho‘ 
this it is have I-its faculty com- the human being. Verily the there 
pleted 
ew 


ni’yo't ne” ayén’a’ gwa”’ thiyodéndon’ni‘ ne”’ tea” dehodawén’nye’; 


as itis the one may just just it lonely is the where he strolls about; 
think, 


HEWITT] ONONDAGA TEXT AND TRANSLATION 705 


ayén’a’ gwa’”’ t*hithada’’ne’s ne’”’ tcd’’ de‘hodawén’nye’. Na’ye’ 
one may just there just he stands the where he strolls about. That it is 
think (and) goes 
di” on’, é"yoyanén’khe’ ne’’ ’&/‘so™ sga’di‘ o’ya’ &"sge‘sén/nya’ 
then, _per- will it-good become the still one-it it other will again L-it 
haps, (other) stands 
,? 


ne’ on’gwe‘, na’ye’ di’ dé"yogo"’dak.” 


the human being, that it is so will they two be mated 
then complementarily.”’ 


T‘ho’‘geé o’né% wéa’ha’‘séf’nyd’. Na’ye’ 0” na’ye’ ne 

At that time now did he it make. That it is too that it is the 

o‘he’‘da’ na’ye’ hi’yaé’ wa’ha‘stnnya’*da’ ne’ oyeé™’’da’. Na’ye’ 

it-earth thatitis of course did he it to make use the it-flesh. That it is 
D 


ne’? o/né™ wa’hayénnénda’’nha’ o/né wa’hé‘hén’, “Na’ye’ 

the now did he it finish now did he say, “That it is, 

on’’, @yoyanéi’k’he’ na’ye’ ne’ s‘ha’d®gye’i’. Na’ye’ 0” 

perhaps, will it good become that it is the alike will I-them That it is too 
two, do to. 


na’ye’*ne’’t‘ho’ n@yo’dik tei’? ne’? Ni” ni’yo‘t agadoya’/‘hénk 


that it is the there so will it wherein the I so it is Tam in action 
continue to be 


(Pagadoya'’hén’). T‘ho’‘ge‘ o’né™ di‘haad’/ewa’ ne 


(I have made motions). There at, then now thence he-it the 
took from 


hodon‘he’‘sia’ dé"’’se’ ne’’t‘ho‘ wa’hon’dak ne’ eya’digon’wa' 
his own life and the there did he-it put in the her body in 
ne ha’‘s&’ ho‘sén’ni‘, o’ni’ ne” ho’nigof‘da’‘sia’ nai’ye’ 
the not long before he-it has des also the his mind that it is 
onl’ =da‘haa’gwa’ na’ye’ wi’hon’dak ne’ gono”’ wagofi’/wi' 
also thence he-it that (it is) did he-it put in the her (anthrop.) head in 
took from 
ne’ ha’‘s&’ s‘hagoya’donf’ni‘, o’‘ni’ ne’ hotkwé’‘sd’ na’ye’ 


the not long he-her body has made, also the his blood that it is 
before 
,) 


0” da‘hai’gwa’ dé’’se’ ne’’t‘ho! wa’hon’daik ne’”’ eyeé’ digon’wi‘ 


too thence he-it and the there did he it put in the her body in 
took from 
y) 


ne”’ ha’/‘si’ s‘hagoya’don/ni‘. T‘ho’‘ge‘ ne tea 
the not long before he-her body has re Then, at that time the where 
de‘hotga‘doinyo™‘hwif dé"’’se’ ne’ ted’? hadadya’’t'ha’ na’ye’ 
he was looking about and the where his power of speech, that it is 
dedjiya’é" da‘haa’gwa’ dé"’’se’ ne’‘t‘ho‘ wa hon’dak 
they two thence he-them and the there did he-it put in 
(=both) took from 
gono” wagon’wa ne’ tea’ gono™ waén’da’. T‘ho’‘geS o0/né"™ 
her head in the where her head is attached. Then now 
wi’ hadonwi‘sén’dak eya’dagon’wa’. O/’née™ di”’ hi'y’ 
did he his breath insert her body in. Now so then of course 
wiondon’‘het. Wa’hé’‘héf’ ne” De‘haé™“hiawai’’gi‘, ‘Hate’kwi‘! 
did she alive become. Did he say the “Behold! 
desda’’nha‘ ne’”’ tea’ o™hwéndjiya’de’.” Ganyo’’ wa’diyeda’’nha’ 
do thou stand up the where it-earth extant is.’’ As soon as did she stand up 
o’né™ wi’ hée‘hén’, 7 Hs wa’gonya’dis’’a’. aa on’ 
now did he say, aod did I-thy body complete. I also 
ageyénnénda’’i‘ ted’ ni’yo™ ga/‘hwa’ ne’’ ted’’ o™“hwéndjiya’de’ 
l-its organism where so many it it-it the where it-earth extant is 
completed numbers contains 
ne’ tei’ non’weo wa’teda’’nhda’ ne” ’o®’‘gé’. O/née™ di” 
the where the place dost thou stand the to-day. Now so 


7) 


ae 


9 


a”) 


n/) 


sr) 


706 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


wa’gel‘hwis’’A’ na’ye’ ne’’ gagwe’gi‘ Is’ wa’gonya’dagwéfiniyos’da’ 


do I-it-rule thatitis the  it-entire (is) thou do I-the ruler over it, make 
complete 
ne”’ t‘ho’/né™.”’ T‘ho’‘ge‘ o’/né™ hofisa‘ho’‘hno"k ne”’ 
the here this.” At that time now thence again he-him called the 
diyodyeé’‘di‘ hoya’dis’’a’i‘. 
it first is he his body completed. 
Na’ye’ ne” one ne’ttho® satha’yo” ttho“ge’ ne” 
That it is the now there again he arrived then the 
De‘haé“hiawa’’eif = wa’hé@’‘hén’, “One wa’geyénnéfida’’nhi’. 
did he say, “Now l-its organization 
have completed. 
Dedjiya’e hi’ya’ 1 wa’gniya’dis’’a’. O’ne™ di” 
Both as you know, I did I-your (two) bodies complete. Now so then 
wa’enii‘hwis’’a‘s na’ye’ ne’? dé"djyadine’gé”. Is’ di’ ne” 
do I-you two-a rule make that it is the shall you two marry, i. e., Thou so the the 
join together side by side. 
diyodyeé’ ‘dif gonya’dis’’a’if @yogénis’dik ne’ &s‘hwis’‘hek. 
it first is I-thy body finished shall it be manifest the shalt thou strong be. 
list, hi’ya’, oni’, dé“sadawén’nyek — diyot’gont ne”’ 
Thou, as you know, also, shalt thou keep traveling constantly the 
teai’’ o™hwéndjiya’de’. Is’ o/’ni’  saé@“hyagé’‘sid’ 8” o&"k 
where it-earth extant is. Thou also thy hard toil shall it be 
ne”’ skén/no” dedjiya’é" é"djyénno™ donnyo™ ‘hek 
the peaceful both shall you two be in your thoughts 
ne”’ wa’dedjyadine’gé™’. a ‘owl' di’”’ hwén’do™ 
the you two have married. Do not so then. Ever 


’a‘s‘he’nigon‘hia‘hetgé™’‘dé”.”” 
shouldst thou—her mind hurt.” 
O’ne™ tiho’‘ge’ wa’hé’‘hén’, “Is’ ’o%‘oé’ wa’goni‘hwis’’s‘s 


Now then did he say, “Thou in turn do I-thee-a rule 
make for 

ne” ha‘’sa’ wéa’gonya’dis’’&’ (wa’gofiya’dis’’&’). Is’ di” 
the recent did I-thy body complete Thou so then 
wa’gonihwage‘hén’‘has. Oi‘hwagwe’gi‘ Is’ saé™“hiagé"’ ‘sid’ eek 
do I-thee-duties charge with. It matter entire (is) thy thy hard toil shall it be 
ne”’ é“haonwi‘sé‘hni’ik ne”’ wa’dedjyadiine’gé™. Na’ye’ 
the shall his breathing strong be the did you two marry. (=the one That it is 


you married). 


ewa’’t‘ho’ Is’ o/‘ni’ e™satgat’‘hwa’ ne’”’ ted” nigaé™hiagé™se’’dé™ 
just there, next thou also shalt thou it see the where such it-hard suffering 


kind of (is) 
ne’ @ wadon’nyd ne” of’gwe' ne” tea’ sya’da’de’. O’né™* 
the shall it-itself make the human being the where thy body is. Now 
di” oihwigwe’gi‘ Is’ wa’goni‘hwage‘hén’‘hds. Is’ hi’ya’ di” 
sothen it-matter entire (is) thou do I charge thee with these duties. Thou, verily, so then 


”? 


dé“sadedjyé“hada’‘sek ne’  skéfi’no™  &™héfino™donnyo"’ ‘hek 
shalt-thou-fire continue to go about the peaceful shall his thoughts continue to be 
ne’ dé™“sniye’nd’ ne’’ ted” nofiwa‘ho’’dé’ wa’gnii‘hwis’’a‘s. 
the shall you two aid the where thing kind of I—you two charge 
(each other) with duties. 
Ne’’t‘ho’ @wadof’/nyd’ ne” on’gwe’ ne” tei” sniyad’da’de’. 
There (it is) will it-itself make the human being the where your two bodies are- 
Na’ye’ ne” déyo™hwéndjiyo‘ga’‘da’ ne” tei” Syonna’ iat 
That it is the will they earth overspread the where will they dwell 
ne’ = on’gwe‘. O’/né™ di” wéa’gnii‘hwis’’4‘s na’ye’ ne” 
the human being(s). Now so then have I-you two rules, that it is the 


finished for 


| 
| 
U 


HEWITT] ONONDAGA TEXT AND TRANSLATION 707 


wa’gié“hni‘sa‘di‘ha’’dé”’, na’ye’ di’ wadyed’da’‘ewa’ ted” 

have I-you two-the days unequal that it is so then will it-itself-do by it where 
(in number) made for, 

“tl 


nidjiyé™hni'sé‘yé™. Na’ye’ ne’’ heyotgonda’‘ewi‘ tea 
so Many you two days have. That it is the thither it (=i.e., ceaselessly) where 
goes direct 
wa’ dedjyadiine’gé”’. Na’ye’ di” o/n®* ~~ wi’tgyes’d’ ne” 
have you two married. That it is so then now have I-it mixed the 
together 
sni’nigon’ ‘ha’ dé"’’se’ o’‘ni’ ne’’ snitkwé?’‘si’. Na’ye’ di’ ne 
your two mind(s) and also the your two blood (s). That itis sothen the 


djiyatgdt’‘hwa’ ne” of’gwe' @"wadon’nya’ ne” ted” 


shall you two it see the human being will it-itself make the where 
(=grow) 
de‘sniyi’dd’gé™. Na’ye’ dé"yonna‘sonda’‘ewik ne” gi’nigon’‘hi’ 


your two bodies between. That it is shall they be kept united by the it-mind 
4) 


dé”’se’ o’‘ni’ ne’”’ snitkwé’‘si’. Na’ye’ di’ wi’gnii‘hwis’’a‘s 
and also the your two blood(s). That itis so then have I-you two rules 
finished for, 
sgi’nigon‘ha’da‘ eV eG" ne’ heyotgonda’‘ewi'. 8 ‘owi' 
single it-mind (be) shall it be the henceforth ceaselessly. Do not 
dé"djyat’nigon‘ha‘hetgé’‘dé” ne’’ nidjiyé™“hni‘si’ge‘. Na’ye’ di” 
shall you two your mind(s) vex the so you two days many have That it is so 
in munber. then 
hi’yd’ gén’ewa’ dé"dji‘snikha’‘sya’ ne’ Gé"™he’yo™ ne’ ted” 
of course only shall it-you two separate the Death the where 
na’dedjyé™hni‘sidi’‘hé™. 
as much as your two days differ 


n/é 


) 


? 


in number. 
Ne’‘t‘ho’ di” né*yo’dik ne’ o‘hén’do™ ha&’gwi' tei” 
The there so then so will it he the ahead towards where 
(=thus) 
we’sni‘hwadjiida’dye’, na’ye’ ne’ hé"yondodia’‘sek — 0/‘ni’ 
hence your (two) uterine family that it is the shall they keep arriving also 
persists, at adult age 
dé"yondinegé™‘hik hé"yontgonda’‘ewik, na’ye’ ne’ sea’dit 
shall they keep marrying shall it go on unceasingly, that it is the one it is 
gén’ewa’ dé"yondiine’gé™ ne’’ o’/né™ é"yondodia’ga’. Gé™he‘yo™ 
only shall one marry the now will one grow to adult Death 
(when) age. 
gén’ewd’ dé"djyagokha‘syo™ ‘sek. Ne’’t‘ho’ di’ — nigagas’de’ 
alone, only, shall it-them, keep separating. The there sothen so it endures (long) 
ne”’ wi gei‘hwis’’a’ ne”’ tea”’ nigai‘hwagas’de’ tex”? 
the do I-rule(s) make the where so it-matter endures where 
o™hwéndjiya’de’. Na’ye’ &"yodyei’di/ewik.” Ttho’‘ge’ o’né™, 
it-earth extant is, That it is shall it-itself keep guiding.” At that time now 
wi'hé‘hén’, “O'né™ oi‘hwagwe’gi’ wa'geyéhinénda’’nha’.”’ 
did he say, “Now it matter intire (is) have L-its organization finished.” 
Na’ye’ di” ted” nwad’awé?‘ha’ ne’? o’né™ ne” O*tha’a’ 
That itis sothen where so it came to pass the now the 
wi’ hatdd’ed’ ne”’ hiya’‘ gated’ de’sgon’ne’s ne” 
did he-it become the not anywhere any again they the 
aware of (zoic) go about 
haya’dis’’i‘ho™ ne”’ gayo’dat’gi’s. T‘ho'‘ge‘ o’né™ 
he-their (zoic) bodies the it-game animals ugly. At that time none 
finished severally 
wihaya’di’‘sak. Gagwe’giS t‘honda‘he’‘da’ tea” niga‘hwe’‘na’. 


did he their bodies seek. It-entire (place) thence did he walk over where so it-island.large (is) 
Hiya’. sté°” de’ha’gé™, 
Not anything any he it sees. 


708 TROQUOIAN COSMOLOGY [ETH. ANN. 43 


Tho’‘ge’ o/né™ wa’hé?‘hén’, ‘“EH"gekdo™‘hnd’  t‘hogé’‘ha, 


At that time now did he say, “Will Lit, to view, go that it is 
ne”’ 0’ ya’ ted‘hwe’‘no’. Doga’’t, se”’, formant ne’’t‘ho‘ 
the itother there it-island floats. Probably, indeed, in turn, the there 
hegofi’ne’s.”’ O’né™ hi’y#? = wiWha‘dén’dya’ na’ye’ ne” 
there they (zoic) Now in fact did he start that it is the 
go about.” : 
wa’ t‘hayi/‘hya’k, hi’ya’. Ne’ o’né™ hwé’ha’yo™ tcd’”’ non’we' 
did he it-stream cross, in fact. The uow there did he arrive where the place 
ni‘fhono™sa’yé™ ne’ De‘haé™hiawa’’ei! wa’ hé"’hén’, “ Hiya’/‘—khé™ 
there his lodge stands the did he say, “Not—is it 


”) 4) 


de’satdd’gis ayodi’yoik ne’ t‘ho’né™ ne’ I” gya’dis’’a’if ne 
any thou it be- might they (zoic) the here this the I T-its-body have the 


come aware of have arrived finished 
gondi’yo’? Sagya’daye’‘hwi’. Hiya’ dia’detgon’ne’s  tcad”’ 
they (zoic) game Again, I their bodies miss. Not any there they (zoic) where 
animals (are)? go about 
non’wei  daga‘dén’dya’. Gya’di‘saki‘ha’dye’ = di’. — Wai’ge’ ii’ 
the place thence I started. I-their bodies, to find, am coming so then, Did I think 
do’g#’t ’o™‘gé™ thoné™ ha’gwa’ nidyoné’noi’‘.”’ 
it may be in turn here this towards thence they have come” 
T‘ho’‘ge’ ne” De‘haé™hiawa’’gif wa’hér’hén’, “’a‘sya’di’‘sak 
Then the did he say, shouldst thou their 
bodies seek 
gén’ewi’. Da‘sadawén’nye’ ne” ted” niga‘hwe’‘na’. Tgagon’da’, 
only. Se sa travel the where so it-island (is). It is not doubted, 
’on’‘, 6"tcyéfide’’nhaé’ ne” Is’ sya’dis’ ai! dyén’‘ha’gwa’ ne’’t‘ho‘ 
per- shalt again thou it the Thou thou its body if it so be the there 
haps, recognize completed 
gon’ne’s ne” t‘ho’né™ ga‘hwe’‘ni’’ge‘.” 
they (zoir) the here this it-island-on.”” 
go about 
Tho’‘ges o/né™ ne” Otha’d’ wia’ha‘déi’dya’, ne’’t‘ho‘ 
Then now the did he start, the there 
wi’t‘hadawén’nye’. Ne’’t‘ho! wi’ha’gé™” ofnatga’de’nyo™ ne”’ 
did there he travel about. The there did he it see they (zoic) numerous are, the 
severally 
gondi’yo’ nhwa’tgayo’’dage*. Hiya’ hi’ya’ de’ha’gé™ ne” 
they (zoic) game _— every it-game animal in Not in fact any he it sees the 
animals (are) number. 
ha/o™hwa’ athaya’dis’#’ik. Dyéfi’‘hagwi’ o’né™ wa’s‘hago’gée” 
he himself might he-its body have If it so be now did he-them see 
finished. 
de‘hniya’’dige’ ne” de‘hnofi’gwe‘, o’nén‘ di” wa’hé"’‘hén’, “ Hot’ 
two they two persons the twothey two human now so did he say, “What 
in number beings are, then 
nonwa‘ho’’dée” di’ nidjiyadye’‘hi’ ne” t‘ho’né™ i’‘sne’s?”’. 
kind of thing so here you twoare doing the here this’ you two are 
then going about?”’ 
Wihni‘hén’, ‘“Na’ye’ gwd” oni’ ne” s‘hofigniya’dis’’3’i‘ 
Did they two say, “That it is just also the he-our two bodies completed 
na’ye’ hi’y#’, t‘ho’né™ s‘hofigyatg’’’wi‘.” T‘ho’‘ge’ ne” O*ha’a’ 
that it is as you here this he-us two left.” Then the 
know, 
o/né™ = wi’hoi‘hwane‘hi’egwi’ dé™’se’ wa’tchagoya’dowe‘da’*hén’ 
now did him-it matter astonish and did he-them study repeatedly 
ne” ted’’ ni’yo‘t ne’”’ tcd’’ de‘hnon’‘he’. T‘ho’‘ge‘ o’né™ akda” a‘ 
the where so itis the where two they live. Then now aside 


elsewhere 


HEWITT] ONONDAGA TEXT AND TRANSLATION 709 


nhofisa’‘he’. Na’ye’ ne’ o/né™ hofisd‘ha’yo™ tei’ non’we' 


thither he went. That it is the now there he returned where the place 
thé dén’ ne”’ De‘haé™hiawa’’gi‘ o/né™ wa hé™’‘hén’, 
there he abode the now did he say, 
“Wa'gya’daye“hwi’  heyotgoida“gwif ne’? = gondi’yo’ ine” 
“Did L-its body miss thither it goes without re- the they (zoic) game the 
course animals are 

gya’dis’’a’i. Hiya’’ sté”’ de’g’gé™% ne” gya’di‘saki‘ha’dye’. 
did I-its body finish. Not anything any I-it see the I-(its) body, to seek, am 


going along. 


’ de‘hniyi’’dage‘ ne’‘ de‘hnon’gwe', 


Na’ye’ gén’gwa’ wa’g’gé™ ne’ 


That it is only did I it see the two they two bodies the two they two hu- 
are man beings are 
—s‘haya’’dada‘ hadji’na‘ dé"’’se’ djyeya’’dadas — e”“hé™. 
—one he-body (is) he male (is) and one she body (is) she ema 
is). 
Wa’tkheya‘hén’do™ ga’éni‘ nof’we nit‘hne’non‘?” Wa’hni’‘hén’, 
Did I-them ask whence the place there they two came?” Did they two say, 
“S‘hongniya’di‘sa’’i‘ na’ye’ t‘ho’né™ s‘hongydtga’’wi'.” Wa’ge’a’ 
“He-our two bodies finished that it is here this he-us two left.” Did I think 
di” I’, ’o®‘gé™, oni’ age‘séf’ni’ ne’’t‘ho’ nayo’‘dik tea’ 
rise i in turn, also did I-it make the there soshould it be where 
en 
ni’yo‘t ne’”’ ted’? de‘hnon’‘he’ ne’’ wa’gatgat’‘hwa’. Hiya’ hi’ya’ 
so it is the where twotheytwolive the did Lit see. Not in fact, 
’on’‘, sté"”’ de’sa’nigofi‘he’’dé™ ne” age‘sén’nya’?”’ T*ho’‘ge o’né" 
per-  any- any thy mind be moved the should I-it make?” Then now 
haps, thing 
ne” De‘haé™hiawa’’gif wa’hé‘hén’, “Se‘sén’nya’ di’, ganyo’’ 
the did he say, “Do thou it make then, as soon as 
dé"tchadeyénnon’nya’? =o fgé™, = dé”’’se’ dé"tchye’it — tea” 
thence wilt thou exert thy in turn, and shalt thou it cause where 
utmost ability to fit 
niyeya’do’’dé™ ne” on’gwe', Dyén”‘ha’gwa’ dé"tchye’it o’né™ 
so one’s body’s shape the human being, If it so be shalt thou it now 
cause to fit 
hi‘yd’ 6"®wa’do™” @"yofindgit’ ne’? of’gwe tcai’’ non’we 
in fact. will it be possible will they inhabit the human beings where the place 


di‘sat‘hwe’‘no’. 
there thy own island 


floats. 
Na’ye’ di” ne” dyén’‘ha’gwa’ @yonnagit’ ne’’t‘ho’ di’’ ted’’ 
Thatitis then the if it so be will they the there so where 
inhabit then 
dewa‘sén/no™-s‘hon’’ é“hadongo‘da’‘gwak ne’”’ S‘hedwa’‘djiya’ ne”’ 
two it between-along will he pass habitually the He, our Elder the 
Brother 
E"dek’ha’ Gaa’‘gwa’.”’ 
Day light-be- It ‘Light Orb.” 
longing to 
T‘ho’‘ge’ o/né™ ne” Ocha’a’? o’né™ wa’ho’nigon‘hiyo’’khe’, 
At that time now the now did it-his mind satisfy, 
dé?’se’ o/né™ di” w&hé™hén’, “Tho’né™ di” néyawé?”“ha’. 
and now then did he say, “Here this no so will it come to pass. 
then 
Etyo‘h@’’nha’ —_ne’’t‘ho‘ had’‘se’.  A‘sekdo®’‘hna’ dé®’’se’ 
To-morrow the there thither thou Shouldst thou-it and 
shouldst go. to view, go 
isgye’ndwa’s, na’ye’ ne’  onsedniya’di‘sak, ga’én‘ gwi’” 
should thou-we aid, that it is the should again we two- where just 


their bodies seek, 


710 IROQUOIAN COSMOLOGY [BTH. ANN. 43 
nheyofiné’non’ ne” gya’dis’’a’1' (?gya’di‘s4’’i‘).”” T*ho’‘ge’ ne” 
there they have gone the I-their bodies At that time the 


have finished.”’ 
De‘haé™hiawa’’el' wa’ hé™’‘hén’, “Ne’’t‘ho’ gwa” 0” né®yawé/™ha’.” 


did he say, “The there just too so will it come to pass.’’ 
(=thus) 


T‘ho’‘ge‘ ne”’ Oh a’ 8’ wai’ hé?’‘hén’, Omer: gwa”’ o/‘ni’ 
Then the did he say, “Now just also 


sigd‘dén’dya’. Ganyo’”’ gw” nhé"s’gyo™” o/né” gondi/dye’ 


back I start (=re- As soon as just there will T now at once. 
turn home). arrive 


é"wagyo'dé"’ ‘ha’. Na’ye’ di” é"dwadyeé"’‘di#’ 6satgat’’hwi’ 


will I set to work. That it is 2 will it the first be wilt thou it see 
then 
”) 


ne o/né™ hé™’syo”  é"wageyéhinénda”’ik ne on’gwe'.”” 


the now there wilt thou will I-its organism have the human being.” 
arrive finish 


”) 


Tho’‘ge’ o/né™ sa‘ha‘dén’dya’. 
At that time now he started homeward. 
Na’ye’ ne” o’/né™ honsa‘ha’yo™ tea’ nofh’we' t‘hodino™sa’yé™” 


That the now there again he where the place there their 
returned lodge stands 


oné™ = wi’hé‘hén’, “Hate’kwi‘! Ksoda’‘ha‘, oi‘hwane‘hi’ewat 
Now did he say, “Behold! Oh, grand- it matter is astonishing 


mother, 
ws) ,) 


tea nwa’’awé?’ ‘ha’. Na’ye’ ne dewagya‘hya’gi’‘hna’. 
where so it has come to pass. That it is the did I-it-stream cross. 
Na’ye’ ne’ gya’di‘sakho"™‘na” ne” I” gya’dis’a’i6 (gyi’di‘si’’1‘) 
That the I-their bodies went to find the I I-(its) body 
finished 
ne’ gofidi’ys’. Hiya’ gat’ka&’ de’g’gé™. Agwas’, na’ye’ 


the the game ani- Not anywhere any I (it) Verily, that it is 
mals are. saw. 


gén’gwa’ wa'khe’gé™” ne” ’a’‘se’ ne’ ofi’gwe', s‘haya’’dada' 


only did I-one see the reid the human being, one his body (is) 
is) 


hadji’na‘, djiyeya’’da‘da‘ o’‘ni’ e“hé™. Na’ye’ wa’kheyd‘hén’don’ 

he male (is), one her body (is) also she fe- That it is did I-one question 
male (is). 

ga’ én nidhofne’non‘. Na’ye’ wa’ honwana’’do™ ne”’ 

whence there they came. That it is did they-him point out the 

deyagyadé™hnon’daa’. Na’’, ya’gé™, ne’’t‘ho’ s‘hagoted’/’wi'. 


two one-I-brothers are (=my The it is said, the there he-them left. 
brother). that, 


Wivheya‘hén’do™ ne’ deyagyadé™hnon’dia’ di” I” o/‘ni’ 
Did I-him ask the my brother sothen, I also 
age‘sén’nya’ ne’’ on’gwe’. Wa’hagei‘hwa‘ni’‘dé™ o’né™; na’ye’ 
might I-it make the human being. Did he-me-the thing agree to, for now; that it is 
ne” wa’hé"’‘hén’. Se‘sén’nya’. Dé"tchadeyénnon’nya’ oes”. 
the did ye say. Do thou it make. Thence wile thou-thy skill summon, in turn. 
Dé"tchye’it tea’? niyeya’do’dé™ ne” of’gwe'.’” T‘ho’‘ge’ ne’’ 


Do thou it sight where so one’s body kind the human being.” Then the 
of (is) 


ho‘so’da‘ wa’ a‘hén’, “Na’ye’, on’§ é®yoyanén’’khe’. Dd’gé"s ne’’t‘ho‘ 

his grand- did she say, ‘That it is, per- will it good become. Truly the there 
mother haps, 

né™ ‘syed’ tea’? nonwa‘ho’’dé™ wa’hié®’‘has, ho’s‘hasdé™si’/yé™, 


so wilt thou- where thing kind of did he-him bid- he power has, 
it do to do, 


hi’ya’. Hiya’, eis hes, hi/ya’ d’a‘hano™hwe’’nha’ 


as you Not, I believe, verily any would he-it like 
know. 


——— 


HEWITT] ONONDAGA TEXT AND TRANSLATION al. 


ne“ se gwae’, ‘tha‘sye’a’.. Do’gs’t ise’ ’oR“eé’) usté™, gwit?’ 
the just anyway shouldst It may Ppossi- to-day some- just 
thou-it do. be bly thing 
niyawe?”’if na” gai‘honnya’‘ha’ o’né™  sd‘sya’daye’‘hwa’ ne”’ 
so it has hap- the it-the matter causes now again thou (their) the 
pened, that bodies miss 


is’ sya’dis’’&‘ho™.”’ 
thou thou (their) bodies hast 
made severally.” 


T‘ho’'ge‘ ne”’ O'ha’ a’ with 6’ “hén’, “OC/nen’s ai” é"ted‘sa/ we. 
Then the did he say, “Now so will there I-it begin. 
their 
Na’ye’ ne” hi’ya& niwaknaékdé’’s' ne’ né’‘. Na’ye’ ne” 
That it is the asyouknow  somy time short (is) the this. That itis the 
(i. @., room small is) 
é*yo'hé’ nha’ =géi’ewa’ = on™ ~—hi’ya’—s dé" t’‘he’, o’né™ 
will it to-morrow be only now as you thence will now 
know he come, 
d@t‘hakdo™‘hne’ ne’ deyagyadé™hnon’dia’.”’ 
thence will come he-it, the my brother.” 
to ew 
T’ho’‘ge‘ o’né™ wa’hayagé’’’nha’ dé"’’se’ ganyadak’da’ nhwé’’he’. 
Then now did he go out and it-lake-be- side thither did 
he go. 
Ne” o/né™ hwa’ha’yo™ tea” non’wet — ot‘hnego’kda’dye’ 
The now there did he arrive where the place it- water ends along 
o’né™ di”? wa’hé™’‘hén’, “Na’ye’, ’on’’, Nia‘ @"ge‘séh’nyad’da’ ne”’ 
now so did he say, “That it is, per- I will I-it-to make use the 
then haps, humble 
on’gwe’ néngé’’‘hai’ ga‘hne’go’ yo‘hwé"’s’do’. Na’ye’  ne”’ 
human this it is it-liquid-water it-foam floats. That it is the 
being 
é"yoyénde’‘dik di” dé"gyatdi“hé"k ne” ted’ né®yeya’do’’dé"k 
will it be known by it so will they two differ the where so will one’s body 
then be in form 
4) oy 
ne on ‘owe’. 
the human 
being.” 
T’ho’‘ge‘ o’/né™ wi hatgat’‘hwa’ tea” non’ we‘ 
Then now did he-it see where the place 
hegd‘hnegayé™’‘t‘ha’ ne’’t‘ho‘ odo’da‘ha’dye’s ne’’t‘ho‘ 
there is-water strikes the there it-bubbles, float about the there 
o‘sodjyo’da’? ne” o‘hwé"’s’da’. T‘ho’‘geS o’né™ di” na’ye’ 
it-pile up-stands the it-foam. Then now so then that it is 
wi't‘ha’‘ewa’ ne’? o‘hwé"’s’da’ dé"’se’ na’ye’ wa’ha‘séinya’’di’ 
did he-it take up the it-foam and that it is did he-it, to make use it 
ne” oya’’da’; na’ye’ ne” agwas’ da‘hadeyéfinof’nya’. Ganyo”’ 
the it-body; that it is the very thence he his skill put forth. As soon as 
wivhayénnénda’’nha’ = t‘ho’ge’ o/né™ ~=— wa’hade’nyén’dé™ ne” 
did he-its frame complete then now did he it tried the 
awadon’‘het. Hiyd’‘ de’hogwe’nyon‘  ne’’t‘ho‘ nayawé‘ha’ 
should it come to life. Not any he-it,wasabletodo the there soshouldit come ee 
Tho’‘geS wa’hé™‘hén’, “Gé’djik gwa’’t‘ho‘, hi’ya’, o’né™ 
Then did he say, “By and by soon, of course, now 
é"t/‘he’ ne’ deyagyadé™hnon’dii’. Tgagon’da’ é™hei‘hwa’ne’gé™ 
will thence the my brother. It must be will I-him the question ask 
he come 
ne’ ’d‘hagye’ndwa’s na’ye’ ne” ‘d‘hon’‘hét, swa/’djik hi’ya’ 
the should he-me aid that it is the should he-it too much of course 


cause to live (=because) 


712 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


oné™ i‘sowi’ é@éngyo’dé ‘ha’ ne’ gw’ skéfi’no™ awa’do™ 


now it much (is) have I labored the just peaceful (it is) might it 
become 
dé*’’se’ hagei‘hwé‘ni‘’daini‘ ne’’ é"ge‘séfi’nya’ ne” of’gwe'.” 
and he-me-the matter has the will I-it make the human being.’’ 


approved, for me 
T‘ho’‘geé o’né™ he” wa’hé’hén’, ‘Dé™heyadaa’‘da‘nd’. 


Then now again did he say, “Will I-him to meet go. 
Na’ye’ di” ne” o’né™ dé"yagyadaéad’ nha’ &é™“heyat‘ho’yé™ ted” 
That itis so then the now will he-I meet will I-him tell where 
ni’i‘ 6.ond’wé™ ne” awadon’het ne” of’/gwe' gya’dis’’a’i‘. 

I have I-it failed the shouldit come tolife the human being I-body have 
humble to do finished. 
Tgagon’da’ é™hei‘hwa’ne’gé™” di’ ne’ a‘hon’‘het, na’ye’ ne” 
It must be wil I-him, the matter ask sothen the should he-it that is the 


cause to live, 
s‘ha’da‘haye’’’ ne’ ha’o™ha’ (ha’o®’‘hwa’) ne’ hoyéfinénda’’i‘.” 


alike he-it should doto the he himself the he-its organism has 
completed.” 
One di” wa’ ha‘déa’dy3’. 
Now so then did he start moving. 

Hiya’‘ de’i/no™ he‘hawé’non‘ o’/né™ ne’’t‘ho’ wa’hadyén’‘ha’ewa’ 
Not anyitfar(is) thither he has gone now the there did it-him surprise 
o/né™ wa’hd’gé™” o/né™ da’‘he’ ne’  de‘hiadé™hnon’ dia’. 

now did he-him see now thence he the my brother. 
was coming 
Ne” o/né™ wa’t‘hiyadéa’’nha’ t‘ho’‘ge’ o’né™ ne” O*‘ha’a’ 
The now did they two meet then now the 
wi’hé’‘hén’, “ Degonyadaa’‘dai‘ne’ ne’ né"’‘; na’ye’ gai‘honnyaé’‘ha’ 
did he it say, “T-thee, to meet, come the this; that it is it-matter causes 


(=is the reason) 
na’ye’ ne” ge’‘he’ ’a‘sgye’niwa’s na’ye’ ne’’ ’a‘son’‘het ne” 
that it is the I-it desire | shouldst thou me, aid that itis the shouldst thou the. 

it make to live 
4) 


gya'dis’’87i‘; o’né™ ne” na”, hi’ya’, ageyéinénda’’i‘ ne” oya’’da’ 

I-body finished; now the the, as you l-its organism have the it-body 
that, know, finished 

ne” of’gwe'.” 

the human being.” 


T‘ho’‘ge’ o/né™ ne’ De‘haé™hiawaé’’gif wa’hé"’‘hén’, “Ne’’t‘ho‘ 


At that time now the did he say, “‘The there 
gwi’” o” né"yawé?’‘ha’. Ga/én‘, di”, non’we' tga’yé™ ne’”’ 
just too so will it come to pass. Whence, so then, the place there it lies the 
isa’do"k sayénhnénda’’i‘?” T*ho’‘ge’ o/né™ wa’hiya‘dén’dyi’, 
thou-it, keep thou-its organism hast At that time now did they two start walking. 

saying finished?” 
Ganyo”’ wia’hni’yo” ne’ ganyadak’da’ o’né™ ne’ O‘ha’a’ 
As soon as did they two arrive the it-lake-beside now the 
wihé"‘hén’, “Ne, hi’ya’, hé"da’edi? (hiyas’ 74/‘son 

did he say “Here it is, truly he lies supine not yet 

de’hon“’he’. Na’ gai‘hofinya’‘ha’ ne’ o‘hnegak‘da’ iga’yé?”’ 

any he lives. The that it-matter causes the it-water beside it lies 
na’ye’ ne” o‘hnegd’/nos ne’ ni” wa’ge‘sénnya’’da’. Na’ye’ 
that it is the it-fresh water the the [did I-itsorganism tomake, use it. That at is 
ne’ wi’ge’i’ ne” é®yoyénde’‘dik ne” ted’? dé"gyatdi’‘hé"k 
the did I it think the will it be easily recognized the wherein will they two differ in 

form 


, a4 9 89)2: 


ne’ nonhwa‘ho’’dé™ we’dniséi’nya’. 
the thing kind of did the two-it make.” 


Hewitt) ONONDAGA TEXT AND TRANSLATION T(t: 


T‘ho’‘ge’ o/né™ ne’”’ De‘haé™hiawa’’gif wa’hé?’‘hén’, “Sga’da* 
At that time now the did he say, “One it is 
egw” oni’ &*gofiye’ndiwa’s ne’”’ ted’’ 6"gon’‘het. Dyéi’‘ha’gwa’ 
just also will I-thee aid the wherein will I-it cause If so it be 
to live. 
S™se’i? 78/‘so™ o/yd’ E*tce‘séfi/nyd’,- is’ na’  é"sgwe’nya’. 
wilt thou still it over wilt again thou-it make, thou the that wilt thou be able 
-it wish to do. 
Ne’’t‘ho’ gén’gwi’ 8™si’gwi’ ga/éi' gw” nofi’we' tea” 
There, thus, only wilt thou whence just the place where 
choose 
ni‘haya’’da’, na’ye’ ha’dé™syes’da’ o/né™ é"sewe’ nya’ 
there his body is that it is together wilt thou it mix now wilt thou-it be 
present, able to do 
é"wadon “het.” 


will it come to life. 
Ne’’t‘ho‘ge‘ o/né™ ne’? De‘haé™hiawa’’gif wa’hé"’‘hén’, 


At that time now the did he say, 
“Na’ye’ di’, ’of’‘, @°wa’do™ ne’’ dé"tgyes’d&’ na’ye’ ne” 
“That it is sothen, perhaps, will it the will I-it add to that it is the 
é™ha’‘hwa’k di” ne”’ tea” ni’yo‘t ne”’ tea? 

will he-it hold so then the where so it is the where 
agadoya’‘hén’.” T‘ho’‘geé o/né™ ~— ne”? De‘haé™hiawa’’gi‘ 
I-self move successively.’’ Then now the 
da‘hai/gwi’ ne”  hodon‘he’‘sai’ dé"”’se’ wa’hon’dak ne’”’ 
pee eee took- the his own life and did he-it put-in the 
rom 
haya’dagon’wa‘; oni’ ne”  ho’nigon’‘da’‘saa’ ne”’ t‘ho‘ 
his body in; also the his mind the there 
da‘haa’/gwi’ dé®”’se’ wa’hon’dak ne”’ hono” wagon’ wi‘; 
eae nee took- and did he-it put-in the his head-in; 
rom 
o’ ‘ni’ ne”’ hotkwé"’‘sa& nay? da‘hai’gwi’ dé"”’se’ 
also the his blood the that thence he-it took and 
ne’’t‘ho' hwa’hon’dak ne” hayeé™dagon’wa' (hayeé"’’ge‘); 
there there did he-it put in the his flesh-in (his flesh-on); 
on’ ne” tc&’ de‘hatgd‘dof’nyo™s, oni ne’’  tca” 
also the where two he looks about repeatedly, also the where 
hadadya’’t‘ha’ = dedjiya’é" da‘hai’gwi’ ‘dé”’’se ne’’t‘ho‘ 
he-it-to speak causes both thence he-it took-from and there 
hwa’hon’/dak ne’ hono™a’’ge‘ (?hono™ wagon’wa‘);  t‘ho’‘ge‘ 
there did he-it the his head on (his head in); then 
introduce 
o/né™ wa’hadofwi‘sén’dak ne’ hayd’dagon’wa‘, o’né™ o’‘n’’ 
now did he his own breath put in the his body in, now also 
wi’ hadon‘’het; o/né™ oni’ wi’hé"‘hén’, ‘“Desda’’nha‘.”’ 
did he alive become; now also did he say, “Do thou stand up.” 
Ttho’‘geé = o/né—s WA’ t‘had&’’nha’. Tho’‘ge’ o’né™ ne” 
Then now did he stand up. Then now the 
De‘haé™hiawa’’ei! wa’hé"‘hén’, “O’né™, hi’ya’, wa’ gai‘hwayei’k’he’ 
did he say, “Now, of course, it-matter is fulfilled 
ne’’t‘ho‘ nwa’gye’ i’ ne’? tea” nonwa‘ho’’dé” 
the there so did I-it work the there thing kind of 
de‘sado™hwéndjion’nik ne’’ agonye’naiwaé’s. Hot’ nofiwa‘ho’’dé” 
dost thou it need the should I-thee aid. What thing kind of 


19078°—28——46 


714 IROQUOIAN COSMOLOGY [pTH, ANN. 43 


di” né"yawé"’‘ha’ ne” ga’én’ gwd’ dé"diyo‘he’™’ik ne’ na’ye’ 


so so will it come to the where just there will it-daylight-be the that it is 
then pass (=somewhere) 
ewa’’t‘ho’ ne’ I” é"swagatgon’dé™ néngé ‘ha’ tead’’ ni’yo™ 
just there the I will again it-me this it is where so many 
(=next) antagonize they 
: number 
dagit’ei’k ne” ted’ ni’yo‘t ne” ted” agadoya’/‘hén’?” 
hence I (them) the where so it is the where do I myself move repeatedly?” 
gave 
T‘ho’‘geS o’né™ ne’? O‘ha’a’ da&‘hai‘hwa’si’gwi’ wa’hé?”‘hén’, 
Then now the thence he the question did he say, 
took up 
“Tho'née™ ow’ o/ni’ nidniye’’é néngé"’ ‘ha’ wa’didniye’ni’ 
“There this just also so let us two do this it is did we two 
each other did 
ne” ted’ wa’hadon’‘het na’ye’ ne’”’ s‘ha’dé"dniya’dagwénni’yoks, 
the where did he come to life that it is the equally shall we two it own, 


na’’,’on’‘, é"yoyanén’k’he’ na’ye’ ne’”’ é"sai‘hwayén’daik o’’ nis’’a‘ 
the perhaps, will it-good-become that itis the wilt thou-something have too thou 


that, (to say) 
ne” t'ho’né™ é"yonnagit’ ne’ on’gwe’ nwa’eya’do’’dé™.”’ 
the here this will they be born the human beings such their bodies in kind(are).’’ 
T‘ho’‘gef ne’ De‘haé™hiawa’’gif wa’hada’dya’ wa’hé"’‘hén’, 
Then the did he speak did he say, 
“Ne’t‘ho! gw” oni’ né"yawé?‘ha’. Wi’ gei‘hwa‘ni’‘d3’ 
‘‘There, thus, just also so will it come to pass. Do I-it-matter confirm 
ne” tea” nis&’nigo™he’’dé™.” T‘ho’‘ge o’né™ ne” O*tha’d’ 
the wherein so thy mind (is) in kind Then now the 
(=idea).”” 
da‘hada’dyai’? wa’hé"’‘hén’, ‘Hiya’, hi’ya’, d’aedni’ne’a’gw3’ 
thence he spoke did he say, “Not, as you know, any we two it would 
mistake, 
ne’ ted” de‘hniya’do’’dé™ ne’”’ we’dniyénnénda’’nha’: oyén’dét 
the where’ two their fee Podies (are) the did we two-it complete; it plain, is, 
shape 


hi’ya’ tea” s‘ha’de‘hniya’do’dé™ ne” s‘heya’di‘sa’’i‘,  na’ye’ 
of course where alike their two bodies (are) in shape the thou-one’s body hast made, _ that it is 


egwa’’t‘ho’ oyén’det 0” ni’”’ ted’”’ ni‘haya’do’’dé™ ne” age‘séf’ni‘. 
just there it plain is too theI where so (as) his body kind the did I it make. 
(=next) of (is) 

Hot’ nofwa‘ho’’dé™ di’ dé"dniye’i’? Hot’ nonwa‘ho’’dé™” 

whet thing kind of so then so will we two it work? What thing kind of 
Ow 


di’ é"yet‘hiyas’t‘hak?”’ 
so then will, one-we two keep naming?” 
T‘ho’‘ge‘ ne’? De‘haé™hiawa’’eio wa'hé>‘hén’, ‘“Na’ye’ gwa”’ 


Then the did he say, “That it is just 
o’‘ni’ ne’ I” ageyéfnéida’’i‘, na’ye’, hi’ya’, diyodyeé*’‘di‘ 
also the I have I-it finished, that itis, asyouknow, it the first is 
honnadon‘he’dif ne’ tea’? o™hwéndjiya’de’. Na’ye’ di” 
they did become alive the where it-earth extant is. That itis sothen 
é"yet‘hiyas’t‘hak ne’’ on’gwe‘.’”’ (A modern expansion here says: 
will, one-we two keep the human being.” 
naming 
“Na’ye’ di”’ é"yet‘hiyas’ t‘hak ne”’ on’gwe'—honwe‘ 
“That it is so their will, one—we two keep naming the human being—real, native 


tkwé™dai’go™ niyeyad’do’’dé™%; né’ ne’”’ is’ sa&‘sén’ni‘ ne’”’ 
it red full (is) so one’s body kind of (is); this the thou thou—it hast made _ the 


ee 


—— 


HEWITT] ONONDAGA TEXT AND TRANSLATION 715 


tea” i” wéa’gofiye’ndwi’s na’ye’ di”  n&”’ gwi’’t‘ho‘ 
where I did I—thee aid that it is sothen the that just there 
é"yet‘hiyds’t‘hak ne’’ ha’sén’ni’ owiithe’s’da&’ ni‘hayd’do’’dé™’’), 
will, one—we two keep the he ax-maker is it-while (is) so his body kind of (is).”’ 
naming 
T‘ho’‘geS o’né™ ne” O‘ha’a’ wa’hé’‘hén’, “Ne” tho’ gwa” 
Then now the did he say, “The there just 
o” né"yawé"‘hi’; na’ye’ wa’gei‘hwa‘ni’‘da’. Na’ye’ di” 
too so it will come to pass; that it is do 1-it—matter confirm. That itis so then 
o’né™, hiya’, é"kgwe’nyd’ ne” ’a’‘so™ o’ya’ OS sge‘séi/nya’ 
now, of course, will I-it be able to do the still it-other is will again I—it make 
ne” on’gwe'. O’né™ = hi’ya’, wa’sgei’‘ho™ ne’’t‘ho’ gén’gwa’ 
the human being. Now, of course, didst thou—me the there only 


the matter give 
y 


dé"tea/ewas’ = =ga’éi-gwi’”’ = nofi’we‘ = ne’”’—s tea’ —s ni‘haya’’da’ 


thence will somewhere the place the where just his body’s size 
I—it take 
néngé’ ‘ha’ ne’? ha’séi’ni’, owiithe’’sda’ —_ ni‘haya’do’’dé™.”’ 
this it is the he ax-maker (is) it—white is so his body is kind of.” 
Tho’‘ge’ ne” De‘haé“hiyawi’’gii wa’hé™hén’, “Na’ye’, 
Then the did he say, “That it is, 
hi/yi’ wi eihén’”’, ‘Ne’’‘t‘ho‘ gén’ewd’ TALS nigé”’* 
of course did I say, The there only I so it far is 
dwi’gohye’niwa’s.”  _T*ho’‘geS o’né™ ne’ O'ha’a’ wa’hada’dya’, 
did I—thee aid.” Then now the did he speak, 
wi'hé"‘hén’, ‘“’A’‘so™ gwa’’ o’‘ni’ djioi’‘hwada agadadén’‘se‘. 
did he say, “Still just also it—matter single (is) it—me is left. 
Na’ye’, hi’y3’, gofnadiya’da’‘do% ne” gyda’di‘sé’”i‘ ne” 
That, it is, of course, they are last (i. e., have Jost the I—its body finished the 
their bodies 
gondi’yo’.”’ T‘ho’‘ge’ ne” De‘haé™hiyawa’’gi‘ o’né™ 
they game animals Then the now 
are.” 
wihe""hén’, ‘Son’ di” nofwa‘ho’’dé™ go‘séi’nis  si’gé™ ha 
did he say, “Who then person kind of one—it has made yonder it is 
diyononda’‘hii’? Son’, di’, o’‘ni’, ne’’t‘ho’ diyagoye’é™ 
it-mountain stands? Who, then, also, the there so one it has done 
t‘hogé™“‘ha’ deyo‘s‘hwéf’de’ ne’? o™hwéndjiyagon’wa' ne’’t‘ho‘ 
there it is it-valley (is) the it—earth in the there 
deyodogé"’‘di‘ ha’gon’wa‘ t‘hogé"“‘ha‘ ne’ tea’? ononda’‘ha’?”’ 
it bears directly inside there it is the where it-mountain stands?” 
Tho’‘geé o/né™ ne’ Ocha’i’ wa’t‘hodei‘ho’‘hak dé”’’se’ 
Then now the did his case critical become and 
wi‘ho’da‘dén’‘ha’. Gondi’dye’ wivhe’i’, hono™’‘do™, 
did it—him, fear cause. Right away did he think, he it knows, 
nige’’-khé®”* tea’’ ni’yo‘t. O’né™ di” wa’hé?’‘hén’, “Ge'‘he’, 
soisit isitnot where so it is. Now then did he say, “T believe, 
possible, 
se’, gofidi’yd’, ’on’’, ne’’t‘ho’ niyodiye’é™.” O’né™ ne” 
in fact, they game perhaps, the there so they—it worked.” Now the 
animals, 
De‘haé™ hiyawa’’gi‘ da‘hawénnitgé?’ nha’ wa hé™hén’, 
thence his voice came forth did he say, 
“Dyétn’‘ha’’gwa’ ne’ gondi’yd’ ne’’t‘ho’ niyodi’s‘hasdé"’‘saa’ 
“Tf it so be the they the game the there so their power large (is) 
animals (=thus) 
na’ye’, gi’s‘hé™, dd’gé"s ne’’t‘ho’ niyodiye’é™ tea’ ne’’t‘ho* 
that it is, it may be, it true is the there so they—it worked where the there 


(=thus) 


716 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


”) wr 


ni’yo‘t deyo‘s‘hwén’de’ ne’? o™hwéndjiyagonh’wa‘, na’ye’ gwa 
so it is it—valley is the it—earth in, that it is just 
on’ = s‘ha’tgondiya’’dadi§ ne” onnadya’da/‘do™  ne’’t'ho‘ 
also the same their bodies are the they (zoic) are lost the there 
hegonni’’déin’ ha’gon’wa'‘.”’ 
there they (zoic) inside.” 
T‘ho’‘ge‘ o’né™ ne’? Oha’a’ wa’hé™’‘hén’, ‘‘Ne’’t‘ho‘ he’dene‘. 
Then now the did he say, “The there thither let us 
two go. 
Dogi’’t, se”, ot"céw do/’eé"s | ne@ttho® hesonni’dén’?” 


It certain is indeed in turn, it true is the there there they (zoic) abide.’” 
not, 


Tho“ge! o/né™ wahiya‘dén’dya’. Niyoi‘hwagwa’‘ha‘ o/né™, 
Then now did they two start. So it matter short (is) Now 
ne’’t‘ho hwa’hni’yo™ onondak’da’ dé"’se’ o/né™ wa’hni’gé™” 


the there there did they two it—mountain beside and now did they two it see 
arrive 


ne’’t‘ho‘ gwa”’ ganéhyayé”™ gona. O’né™ ne 
the there just it rock Now the 
De‘haé™hiyawa’’gif wa’hada’diyA wa’hé’‘hén’, “T*hd’/né™, 


did he speak did he say, “Where this, 


hi’ya’, nof’we’ ofinade‘s‘hon’we’ ne’’ gofidi’yd’.” T‘ho’‘ge‘ 
of course, the place they (zoic) themselves the they game animals Then 
have caved are.” 
oné™ donda‘ha‘ha‘gwi’ ne’’ onéi‘yd’ dé’’se’ ne”* hagwa’‘ 
now thence he-it took off the it-rock and this aside 
hwa’ho’di’. T‘ho’‘ge‘ o’ne™ wi hadyén’‘ha”’ewa’ 
thither he-it cast. Then now did he become an aged 


onnadya’dat’egi’s digondiyagé?’nha’, na’ye’ ne’”’ onnatgii’’de’ 
D> iD d DS 


they (zoic) ugly in body thence they (zoic) came forth, that it is the they (zoic) many 
were 


ha’tgondiya’dage*. O’/né™ ne’’t‘ho‘ de‘hniga’‘ha’ ne”’ 
every their (zoic) bodies in Now the there they two looked on the 
number (are). 


”) 


ne 


dayodiyagé”™ i‘ha’dye’. O’né wa’ ondya’di’senon’dye’ 

SD ? 
thence they (zoic) kept coming out. Now just their (zoic) bodies dragged along, 
hiya’ da’degondi’nondd’d&’ dé"’’se’ wa’diyodi‘ha‘hén’dye’ ne’’ 


Not it is any they (zoic) have legs and did they (zoic) differ among the 
themselves 
wr) 


tea’? nigondiya’do’’dé"s dé™’se’ ne’”’ ted’ nigof’na’s, 


where _ so their (zoic) bodies shaped are and the where so they ee large 
are) 


o’dya’k nigonna’s’&’‘, o’dya’k gondigowané"’s; na’ye’ gwa’‘t‘ho, 
it—some so they (zoic) small are, it—some they (zoic) large are; that it is just there 
oyén’det gondi‘se’“hé™ dé"’se’ degondé’na‘ga’ wa’ ‘hénk. 
it plain is they (zoic) ill-tem- and they (zoic) snarled continually. 
pered are 


”) 


T‘ho’‘ge’ ne”? De‘haé™hiyawa’’eif wa’ hén”’hén’, “Hiya”, hon’ 
Then the did he say, not perhaps, 
ni’ de’oya’ne’ dagondiyes’di’ ne’ of’gwe'; néngé?’‘has 
the any it good is they (zoic) would the human beings this it is 
those commingle 
nigondiya’do’’dé”s. Dogii’’t ne” ’o"‘ké™ hiya’’ d’ayagon’‘hek 
so their (zoic) bodies shaped are. If it be the today notitis any one would live 
ne’ ayago’gé™, na’ye’ di’, ’on’’, na” oya’ne’ awe’ha’dye’ na” 
the should it one see, thatitis, sothen, perhaps, the it good is it matters not the 
that those 


ne’’t‘ho’ o™hwéndjiyagon’wa‘ dondagofnidén’dak.”’ 
the there it—earth in there should they (zoic) remain.’’ 


HEWIT1] ONONDAGA TEXT AND TRANSLATION 717 


T‘ho’‘ge‘ ne”’ O‘ha’ a’ wihada’dyi’ wi hé"’‘hén’, 
Then the did he speak did he say, 
“Dyén’‘ha”’gwi ni” dd’gé"s ne’’t‘ho’ né"yawé"’‘hi’, ’a’‘so™ 
“If it so be the that certainly the there so it will come to pass, still 
ne’ ted’’t‘hoS heyo‘he’’ gondigd’wané"’s ne’’ ’a/‘so™ de’s’g&™, ° 
the where there it extreme is they (zoic) large are the still not thou-it seest, 
’a/‘so™, hi’ya’, ’on’’, ha’gon’wad‘ tgofini’’dén’, na’ye’ gwi’”’ 0” 
still, of course, perhaps, * inside there they (zoic) abide, that it is just too 
gén’ewds’ ’a’‘so™ hiya’’ gat’gai’ ne’ dod’gé"s gondigd’wané"’s. 
only still not it is anywhere the certainly they (zoic) large are. 
O’né™ di” “hi’ya&’, ’of’‘, ne’’t‘ho’ né*yawé"‘hi’, ne’’t‘ho‘ 
Now then in fact, perhaps, thus so it will come to pass, there 
gén’/ewds’ = 6 "tgonni’dén’dak.”’ 
only will they (zoic) continue to remain.” 
T‘ho’‘gef o/né™ ne” O‘tha’a’ hofisa‘ha’gwd’ ne’ onén’ya’ 
Then now the thence again he too off the it rock 
dé"’’se’ ne’’t‘ho’ donda&‘ha’‘hén’ ne’ ted’ ogai‘hén’di’  ne’”’ 
and the there there on he-it laid the where it opening the 
deyo‘s‘hwén’de’, tho’ ‘ge‘ o’né™ wi’ hé"‘hén’, <Ofmen* 
it-cave (is), then now did he say, “Now, 
ibys, On; onnon’ha’ = hé°gonidadye’nawi’s = dyén’‘ha’’gwit’ 
ofcourse, perhaps, they (zoic) themselves will they (zoic) themselves help if it so be 
d@yontnado™“hwén’djiyo‘’s ofsagondiyagé"’’nhia’.” T*ho’‘ge’ o/né™ 
will be become needful forthem again should there they (zoic) come out.” Then now 
ne” O‘ha’é’? wa’hé"‘hén’, “O’né™ hiya’ we’dniyénnénda’’nhi’, 
the did he say, “Now of course did we two-the matter settle, 
ne’’t‘ho’ di’? o’né™ hedji’dne‘ ksod&‘ha’‘ne’‘.”” T‘ho’‘ge' o0/né‘ 
the there then now therelet ustwogo my grandmother at.” Then now 
wi’hiya‘dén’dyd’. ‘ 
did they two start. 
Ganyo” hofs&‘hni’yo” o/né™ ne” O*ha’a’ wa’hé™hén’, 


As soon as there again they two now the did he say, 
arrived 

“Ksoda‘ha’‘,  o/né" — wa’agniyénnénda’’nha’. Gagwe’gi ni” 
“My grandmother, now have we two-the matter settled. It-entire the that 
wa’gai‘hwayel’’khe’ ne’ ted’ nonwa‘ho’’dé™ = i’sén’. O’ne™ 

has it-matter been fulfilled the where thing kind of thou hast said. Now 
di” is’ ’o"‘ké™, seai‘hwayénda’ewit nonwa‘ho’’dé™ is’ se’‘he’ 
then thou in turn, again it-matter depends thing kind of thou thou 

desirest 


x?) 


né"yawé™ ‘hi’, 

So will it come to pass.” 
T‘ho’‘ge' ne’ gokstéi’s‘ wa’ofda’dya’ wa’a/‘hén’, “Na’ye’ 
Then the she old woman did she talk did she say, “That it is 


,) 


ne” nia‘ agéni‘hyagé"’di‘ ne’ khe‘ha’wi‘ gono”’’waa’. O/né™, 
the I it-me causes to worry the my daughter her head. Now, 
hi’ya’, gai’‘hwis ne’’t‘ho’ tchi’yo‘t gé™si’’ge‘ ono’ wanén’digi‘.” 
ofcourse, it-matter long (is) the there thus it is it-lodge-side-on it-head is attached.” 
O’né™ ne” O'ha’a&’ wa’hé™’‘hén’, ““Na’ye’ ne’’ ni” ge’‘he’ he’tgé?’‘ 
Now the did he say, “That the theI I think high 
it is 
heyo‘he’‘ haganiyon’dak ne”’ gono’’wa‘. Na’ye’ di” 
extremely there it should be made fast the her head. That it is then 


ayontgat‘hwat’hak ne’’ of’gwe‘ ne” ké’’djik dé"yondawén’nye’ 
should they-it look upon as a the human be the seon, by and by — will they travel about 
memorial 


718 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


.) 


ne” tea’ o™hwéndjiya’de’. Na’ye’ 6"yago‘haa‘gwini’t‘hak ne’’ 
the where it-earth extant is. That it is will it-them keep reminding the 

tea’? niyawér’1'.” 

where so it came to pass,”’ 


T‘ho“ge’ ne’ ho‘sd’da’ wa’a’hén’, “Na’ye’ gwd” o/‘ni’ 
Then the his grandmother did she say, “That it is just also 
é"wak’nigon‘hiyo”’khe’ ne’’ ted’”’ ne’’t‘ho’ nagaye’é"k.” 
will it-my mind satisfy the where the there so might it be done.”’ 
T‘ho’‘ge‘ ne’ De‘haé™hiyawa’’gi‘ wa’hé"’‘hén’, ““Na’ye’ ne’’ 
Then the did he say, “That it is the 
ni” tei’ ni’yo‘t ne” ted’? degyd’dowe’t‘ha’, na’ye’ ’on’‘, oya’ne’ 
the I where so it is the where I-it consider, that itis perhaps,  it-good (is) 
ne” ofsayet‘hiyon’‘het dé"’’se’ he’tgé"’‘ o’‘ni’ ayet‘hiya’da’‘ewi’’da’, 
the should, again, we-her to live, and up high also should we-her body move, 
cause 
na’ye’ ayondei‘hon’dé™ ne”’ daye‘hat‘he’’da’ dé"”’se’ 
that it is should she-it matter have the should she-it to be light, cause and 
in charge 
ayagodai‘ha’’dik ne’ ted’ o™hwéfdjiya’de’. Gado’gé™ tea” 
should she-it to be hot, the where it-earth extant is. It-certain where 
cause place (is) 
noh’we nayofidei‘honda’‘ewa’, na’ye’ ne’ o’né™ é"yo”’gak, na’ye’, 
the piace should she-it matter have in charge, thatitis the now will it dark that it is 
become, 
gén’s, dofisaye‘hat‘he’’d&’ dé"’’ses na’ye’ o’‘ni’ ofsayon’dai‘ha’’da’ 
cus- should again she-it to be and that it is also should again she-it to be hot, 
tomarily, light, cause cause 
ne” tei’? niwd‘sof’dis, na’ye’ agai‘hofinya’‘ha’ ne’ skéh’no™” 
the where so it-night long is, that it is should it be the cause the peaceful 
agé"k ne” ted” o™hwéfidjiya’de’ dé"’se’ ted’ ni’yori‘ 
should it the where it-earth extant is and where as it many is 
e 


wadonnyii’‘ha’ dé"’’se’ o’‘ni’ ne’’ gofdi’yd’ dé"’se’ ne’ on’gwe 
do they grow and also the they (zoic) game and the human beings 
animals 
gagwe’gii skén’no™ a’gé"k ne tea’ é"wa‘sofidade’nyonk. 
it whole (=all) peaceful (it is) should it be the where will it-night be serially. 
Na’ye’ di” 6"yago’nigohhida’‘gwik, dé?’’se’ é"wado’k’t‘hak, 
That it is so then will their mind(s)-it keep on respecting, and will it ending, keep on, 
a/‘s6"* niwéh’dage’ gé"s’ né"yonnis’‘he’ o’né™ he’ ’&’‘se’ 
three it is) soit days many customarily so will it endure now again it new (is) 
number 


dé"dwadon’nya’. Na’ye’ di” oi‘hwigwe’gif é"yodogé"sda’‘gwik 
thence again will it-itself Thatitis sothen it-matter entire (is) will it-it guide, thereby 
make (=grow), 
ne”’ tea’ niyodye’é™ tea” o™hwéndjiya’de’; na’ye’ 
the where so it-it has wrought where it-earth extant is; that it is 
é*yagode’niéndé™s ‘hénd a’ ‘ewik ne ’al‘se’ ne’”’ on’gwes 
will one-self test, measure, thereby the new (it is) the human 
being(s) 


”) n/? 


fi) 


y) 


dé*yagoda’i‘ha’dye’ ne”’ tead’”’ o™hwéndjiya’de’.” 
will one-stopping keep the where it-earth extant (is).”’ 
T‘ho’‘ge‘ o/né™ ne’ O‘ha’a’? wa’hé?”hén’, “Hi’ya ni’a* 
Then now the did he say, “Not it is the I 


d’agei‘hwa‘ni’‘da’. Na’ye’ ne” ni’’a  gei‘hwa‘ni’‘t‘ha’ ne’, 


any would I-it-matter That it is the the I l-it-matter am approving the 
approve. 


HEWITT) ONONDAGA TEXT AND TRANSLATION 719 


he’tgé"’’ 6"ganiyon’dak, ne’’t‘ho‘ ha’degaye’i’ hé*yont‘gat‘hwa’‘sek 


up high will it be attached, the there just it enough (is) hence will gue logheny keep on, 
usually 
ne” ofi’gwe’. Na’ye’ di’? S"yagyatdd’ed’ ne’ ksoda‘hi’‘ 
the human being. That it is so then will we two-it notice, the my grandmother 
become aware of, 
dyén’‘ha’’gwi = son’ga’ = dé"yofkhieéh’nyo”, dogé’’t  o/‘ni’ 
ifso it be some one will one-us two overreach by if also 
subterfuge, 
dayonkhi’‘gwé” ne’ ono”’waa’. E®wagadadeyéanénda”’ik di” 
should Cae two rob, the it-head. Will I myself, keep, fully prepared so then 
of i 

na’ye’ ne’  gofididye’’ dé"sgei‘hwa’si’gwi’ = dyén‘ha’”’ ew’ 
that it is the at once (after it) will again I a reprisal make if it so be 

é"dyohé?”’ik dé"yonkhi’‘gwé™ ne’ ono™’wa’. Na’ye’ ne” tei” 

will it a day come will one-us two rob, of it the it head. That it is the where 

né"kewe’nya’ ne” diyawé?’iS 6"k’nigon/‘hak ne” tea” 

so much will I-it be the it-constant (is) will my mind be on it the where 

able to do 

wéndade’nyo™” dé”’se’ tea’ wi‘soidaide’nyo™”. Dyén’‘ha”’gwa’ 
it-day(s) and where it-night(s) stand out, severally. If it so be 

6"eatdd’ed’ ne” son’gwa’ non’wa‘ho’’dé™  ha’dé"yeyeén’nyo™ 

will I-it become the some one person kind of even will one-it-despoil, 
aware of by craft 


bs 


na’ye’ ne” wa’gei‘hwis’’a’ gonda’dye’ tgagon’da’ &gei‘hwa‘do"’’da’, 


thatitis the did l-it-promise make it-at once there it must be will I-it-matter destroy 
(after if) (=kill the person), 
awe’hadye’ ne’ of’gwef dé”’se’ ne”’ gondi’yd’.” 
it matters not the human being and the they (zoic.) game animal.” 
Thofge, jomé? ne” De‘haé™hiyawa’’gif = wa’hada’dy’ 
Then now the did he speak 
wihé‘hén’, “Oné™, hi’ya’, gagwe’gi’ is’ desni’nigon‘hiyo’’khe’ 
did he say, “Now, asyouknow, it-whole (is) (thou) there, your two minds have 
you become satisfied 
ne” ted”? né™yawé"’‘ha’ ne” ga’éhgwa’ nofh’weo é dwén’dadek. 
the where sowillitcometopass the somewhere the place will there it-day 
stand out. 
O’né™ di” S¢gat"hd’ys ted’? hiya’’ sté”’ nofiwa‘ho’’dé”’ 
Now then will L-it tell where not anything thing kind of 
dayagoya’daige’‘nha’ son’ga’ ne” ted’ nwe’sniye’i’. 
any it-one’s person did some one the where so did you two-it work. 
One™ di” na’ye’ sayodel‘hwa/dadé™k ne’’ sk’nigon‘hida’di‘ ne’’ 
Now then thatitis again, it-matter is left the thou-me hast challenged the 
is’ ne’ sakstén’’a‘. Na’ye’ hi’ya’ sge‘nho‘hwa’’e‘ ne’’ dé"dni’yén’. 
thou the thouoldwoman. Thatitis as you thou-my door hast the two will we two 
know struck bet 


Na’ye’ hi’yi’ ne” i’sé™% na’ye’ dé*dniyénda’‘gwa’ na’ye’ ne” son’‘ 
Thatitis infact the thou that it is shall we two bet for it thatitis the who 


didst say 
nonwa‘ho’’dé” &"yontgwe’nyaé’ na’ye’ de"dyefino™’‘do™ na’ye’ ne’’ 
person kind of will one-self master that it is there will one rule that itis the 
make (control) 
ol‘hwagwe’gi‘ ne” ted” niga”‘hwa’ ne” tea” o™hwéfidjiya’de’. 
it-matter entire the where soit-it contains the where it-earth extant (is). 
O’ne™ di” dé tk’nigon’‘hik; @wagadideyénnénda”ik di”. O’né™ 
Now sothen will, thence, I-it expect; will I be prepared fully so then. Now 
hi/yi’ hwi’gi‘he’k’ ne” is’ si‘sondon’ni‘, na’ye’ ne’”’ 1isé"”‘, ‘Was"‘hén‘ 
ofcourse, it is the time the thou thou-the night thatitis the thou Ten 


made (=set the date), saidst, 


720 TROQUOIAN COSMOLOGY (PTH, ANN. 43 


niwén dage‘ o/né™ dé"dni’yén’’. Na’ye’ di” ted’’ nigé”‘ ne” na’ye’ 
so it-many days now will we two-it bet. Thatitis so where soitfaris the that itis 
number then 


@wadongo’‘di’ t‘ho’‘ge o/né™ hé*sga‘son’dén’ ne” ted” 


will it pass then now hence will I the where 
ni/yon’ ’4/‘so™ dwagnd’wée"k ne” ted” ni’yon’ dgddei‘hwa’de’ ne” 
so they many _ still there do I-it lack the where so they I my duty remains the 
number finishing many are 
tei’? n@eadye’a’ ne’’ t‘ho’né™ tea” o™hwéndjiya’de’.” 
where so will Lit work the here this where it-earth extant is. 
T‘ho’‘geS o/né™ ne” ho‘so’dai’ wa’a’‘hén’, “One gw’ o/‘ni’ 
Then now the his grand- did she say, “Now just also 
mother 
digadadeyénnénda’’i’. O’né™ di” hi’ya&’ dé"te’nigon”‘hak na’ye’ ne”’ 
I-myself hast fully prepared. Now then ofcourse thence rut thou expect that the 
it) 
hé"yagni’/yo” ké’’djik.”” O’né™ t‘ho’‘ge ne” De‘haé™“hiyawi’’ei' 
thither will we two soon.” Now then the 
arrive 
wa hée’‘hén”’, “Ne’’t‘ho’ gwi’” o” né@yawé’‘hi’?, O/né* di” 
did he say, “The there just too so will it come to pass. Now so then 
siga‘dén’dya’ (=sadga‘dén’diya’).” O’né" t‘ho’‘ge‘ di” 
again I start (=go Now then so then 
home).”’ 


honsa‘ha‘dén’diya.’ 
there again he started (went home). 
Ganyo”’ hofsi‘ha’yo” ne’ tea” t‘hodadadsgwa/‘hi’ 0’né"‘ 


AS soon as there again he re- the where there his roof is in place now 
turned home 


”) 


wiv he‘hén’, ‘“O’né wa’ga‘he’k na’ye’ ne” ni’’&‘ dé"’’se’ ne” 
did he say, “Now  it-time has arrived thatitis the the . and the f 
mysel 
i’/se’ ne’? gwaya’dis’a’‘ho” hegagwe’gi‘, o’né™ hi’ya’, gand’wé” 
thou the I-your bodies have finished without a single now, verily, it is a thing q 
exception, menacing 
nwi’awe’‘ha’, o/né™  wa’ongwadei‘ho’k’t‘has. Na’ye’ ne” 
so did it come to pass Now did it-our affairs bring to an end, for us. That it is the 
@yothe’nha’ o/né dé’dyé” ne’ gokstén’’s‘, ne’? O‘ha’a’ 
will it-tomorrow be now thence will again the she-elder woman, the 
she come 
ho‘soda‘ha’‘ na’ye’ hi’ya’, dayenyé"’’de’ ne” tca’”’ nofiwa‘ho’’dé” 
his grand-mother, thatitis, of course, thence sheit comes the where thing kind of 
seeking 
gwaya’digwénniyos’dif.. Na’ye’ hi’ya’ 6the’ dyén’‘ha’’gwa’ 
I-your-masters of it-made. That it is in fact she intends if it so be 
“yontgwe’nyi’? na’ye’ ne” Syofkne’‘ha’, @ ‘he’ hi’ya’”’, hiya’‘ 
will she-self make—a that it is the will she-me overcome, she of not 
winner intends, course, 
ste” tchoisawadon’/nya’ ne” desnofi’gwe‘ dé"’’se’ ne” gofdi’yod’ 
any- should again it grow (sprout) the you two human and the they (zoic.) 
thing beings game animals 
gonnon‘he’‘gwi'. E"‘he’ gagwe’gi‘ @ye‘hetgé"’ ‘da’. O’né™, 
they, (zo.) to live, use it. She intends it-entire (=all) will she-it destroy. Now, 
ne’t‘ho’‘ge‘, hi’ya’, o’/né @ganowé"’’khe’ ne’ gagwe’gi’ sté”’ 
the there-at of course, now will it become distressful the it-all anything 
(=at that time) 
ew” nofhwitho’’dé”  hi’yi‘’ sté”’ t‘hofisesnon‘he’‘gwik, o/‘ni’ 
just thing kind of not anything after, again you two to live, also 


could use, 


ne” gofidi’yo’. Na’ye’ di” tcdi” n@yawé‘ha’ dyén’‘ha’‘gwa’ 


the they gameanimals. Thatitis then where soit will come to pass if it so be 


HEWITT] ONONDAGA TEXT AND TRANSLATION Pa 


ni’a’ @gadéVne‘ha’ i” oifhwigwe’gi‘ &tgénno"’‘do”’, ne’’ ted’ 
I will I again the mastery I it-matter will I it forethink, the where 
ni’yon’ ga’‘hwa’ tea’? o™hwéndjiya’de’. Gadd’gén‘, di” ne”, 
so they it-it contains where it-earth extant (is). It certain way, sothen the 
number 
na” né"yo'‘dik ne” tea&’’? nonwa‘ho’’dé” is’ gwaya’digwénniyos’di‘. 
the so willitcon- the where thing kind of thou __I-your persons have made rulers 
that, tinue to be over them. 
Na’ye’ gwa’’t‘ho’ ne’”’ ’4/‘so™ hé"sgei‘hwa‘son’dén’, na’ye’, ’on”, 
That it is just there the still will again I-it-matter add that it is, per- 
something, haps, 
®yoyanén’’khe’ ne’ gadd’gé™% gén’egwa’ ted” nigai‘hwis’ ne” 
will it good become the it certain only where So it-time long the 


&wadonnya’‘hak tea’ niyodi’sei’ge’ ne” agyént’‘hwi'. Na’ye’ 


will it be inthe habit of | where so many they dreads the I-them have planted. That it is 
growing in number‘ are 


gai‘hofinya’‘ha’ ne’’t‘ho’ né"yawé"’‘ha’ ne” swa’’djik’ hi’ya’, 


it-the matter makes the there so it come will to pass the too much as you 
(=causes it) (=became), know, 


diyawé?”’iS hodii‘hwi‘sa’gif ne’? ayonkhetgé’‘dé” ne” gagwe’ei’. 


at all times they it-matter are the should they spoil it forme the it-entire (is). 
reaching for 


Na’ye’ di’, ’on’‘, @yoyanén’’khe’ ne’”’ degeni’‘ tea’? né"gaye’‘hak 
Thatitis then perhaps, will it good become the twoitis where so will it-it act 
ne’ tea” wéndade’nyo”, o’‘ni’ tei” wa‘sofdade’nyo"; sga’da‘ 
the where it-day stands out, also where _ it-night stands out, severally; one it is 

severally, 
na’ye’ ne” @wa’dai‘ha’’t‘hak ted’ o™hwéfdjiya’de’ gadd’gé™ tea” 
that itis the will it-it to be hot make, where it-earth extant (is) it-certain where 
habitually (way) 
né"yonnis’‘he’. Ne’’t‘ho‘ di” non’we! né@“wadofnya’‘hak ne” tea” 


so will it endure (last). The there then _ the place there will it continue to the where 
grow up 


né"yonnis’‘he’ ne’ @"yo’dai‘ha’’dik ne’ tea’ ni’yon’ ne’’t‘ho‘ 


so will it endure the will it-it to be hot cause, the where so they the there 
ever many number 


wadonnya’‘ha’. Na’ye’ ne” o’né" gagwe’gi‘ é"watchis’’a’ t‘ho’‘ge‘ 
it grows. That itis the now _ it-entire (=all) will it get ripe then 
o/né™ o’yi’ nésgaye’a’ ne” tea” dé yoiwén’yek (=deyoiwén’ye'). 
now it other so will it-a the where will it stir the wind (it-the air stirs), 
change-make (air) 
Na’ye’ ’o"‘eé™ ne” détgand’nos’da’, gado’gé™% 0” ne” tea” 


That it is in turn the thence will it-it to be it-certain is too the where 
cold, cause, 


né"gdi‘hwis’‘he’ ne’? o/né™ &yond’nok’ ted” wéndaide’nyo”, o’‘ni‘ 


so will it-matter last the now will it be cold where it-day(s) stand out also 
(endure) severally, 


tea’”’ wi‘sondade’nyo™; na’ye’ ne” n4”’ @wadyea’da’‘gwa’, ne’t‘ho‘ 


where it-night stand out severally; that itis the the will it take action thereby, the there 
that 


né"yo'‘dik ne” tea’”’ nwi’haye’’’ ne’’ O‘ha’a’ ne”’ tea” hosgo‘hwi’‘na’, 


so willit be the where sodidheitdo the the where Ee ecldes had 
coated, 


ne’’t‘ho’ di” né"yo’‘dik na’ye’ ne” @yo‘hni’i’khe’ gé"s’ ne” tea” 
the there sothen sowillit be  thatitis the will it hard become usually the where 
o™hwéiidjiya’de’, o’‘ni’ ne’’ o‘hne’ginos, gagwe’gi’ @"yo‘hni’i’khe’. 
it-earth extant (is), also the it-water, it-entire will it hard become. 
Gido’gé™ di” ted” né*gai‘hwigas’dé“ha’ o’né“ gagwe’gi‘ 

It certain (is) sothen where will it-matter come to endure now it-entire 


”) 


? 


U22 IROQUOIAN COSMOLOGY [BTH. ANN. 43 


édjiyo‘he’dé"’’khe’. é@"sgana’na’wé™,  hé"swatch’a‘’di’, na’ye, 


will again it warm become, will again it thaw, or melt, _ will again it dissipate itself, that it is 
éyoyanénsda‘egwik ne’’ ne’’t‘ho’ né"yo’‘dik, na’ye’ @yon‘he’‘ewik 

will it-it to be good, cause, the the there so will it con- that it is will it live by it 

by it tinue to be, 
tei” o™hwéndjiya’de’, na’ye’ o’‘ni’ ted’’ ni’yo% wadonnyit’‘ha’, 
where it-earth extant is, that it is also where so many they grow, 
they are 

o’‘ni’ ne’ gondi’yd’, o’‘ni’ ne”’ of’gwe‘, diyot’gont ’4/‘se’ &ge"k’. 

also the they game also the human being at all times itnew  willit be. 

animals, 

Na’ye’ di” @ yoyanén’’khe’ ne’’ degeni’’ ted” n®gaye’‘hak 
Thatitis so then will it good become the two it is where so will it keep changing 
ne” tea” wéfddide’nyo”. 


the where it-day(s) stand out. 
O’ya’ o’‘ni’ na’ye’ @"yoyanéfh’’khe’ ne”’ @¢aii’‘ewak ne”’ ’i‘son’‘he*. 


It other also that itis will it good become the ye disne orb the it-night is. 
isplay 
Na’ye’ di’ dé™“hniyena”’ ne” S‘hedwa‘djiya’ dé*”’se’ ne”’ Et‘hi‘so’di‘. 


That itis then two willthey two the Our Elder Brother and the Our Grand- 
cooperate mother. 
”) 


Na’ye’ di’ &"yondo"‘hek ne o“hwéndjiya’’ge’, Endek’ha’ 
Thatisis sothen will one keep saying the it-earth-on, Diurnal 
Gaai’‘gwa’, S‘hedwa’‘djiya’, Ho‘sgé’aigé‘da‘gd/na‘, na’ye’ gwi’’t‘ho‘ 
It-Orb of Light, Our Elder Brother, He, the War Chief,? that itis just there (next) 
éyondo"’‘hek ’A‘son‘hek’ha’ (?=’a‘son‘hek’ha), We™hni’’da, 
will one keep saying Nocturnal, (night of the) It-Moon Stands Out. 
Et‘hi‘so’da‘. Na’ye’ di” @yago’nigon ‘hida’‘ewik ne” 
Our Grandmother, That it is then will it-their minds meee in highest the 
respec! 
o“hwéndjiya’’ ge’ @"yenage’nyonk ne’’ degeni’’ d@gai‘ewa’’k; 
it-earth on will they as tribes dwell the two it is will it-orb of light be 
displayed; 
na’ye’, di”, ne” wé™hni’’da’ ’a‘son‘hek’ha’ @"wado’’kt‘hak, na’ye’ 
thatitis sothen the it-moon is dis- it-night of it=noc- willit keep ending, that it is 
played turnal 
ne’ dé"watdenye’’sek, na’ye’ ne” ’&/‘sé° niwd‘sondiige’’ gés’ 


the willit-itself keep changing,  thatitis the three so many it-night’s usually 
in number 
vn) 


hé"watgon’dé”’, tiho‘ge’ o/né™ ’&/‘se’ dé"dwadof’nya’, na’ye’ di” 
will it be lost, then now it-new thence will it-itself make, thatit is then 
na’ gcagwe’ gi‘ &yagode’nyéndé™s‘hénda‘ewik’ na’ye’” 


the it-entire (is) will they-themselves, guide by its means that itis 
that 


&vago’nigon‘hida‘ewik’ ne’’ ted’ né°yagotgenisdi‘ha’dye’ ne 
willit their minds keepin great respect the where so will they-themselves display the 
tea’, é"wéndade’nyonk.” 
where (will it-day(s) stand out, severally.” 

Ne’t'ho’‘ge’ o’né™* ne’’t‘ho’ wa’hadyén”’. Hiyi’ de’aonnis‘he’’i‘ 


b) 


y) 


At that time now the there did he seat himself. Not any it was long (time) 
ne’’t‘ho‘ hatgo’da’ o’né™ wa’ hadyén’‘ha”’ewa’ o’né™ dayo‘snowii’dye’ 
the there he sat now was he suddenly made aware now thence it-rapidly came 
da’‘hne’ ne’”’ hoso’da‘ dé"’’se’ ne” O'ha’a’. O’ne™ di” wi’hé"’‘hén’, 
thence they the his grand- and the . Now so did he say, 

two were mother then 
coming 


’The attributive suffix -goni‘ with the noun warrior does not refer to the size of the warrior but 
rather to the importance of his position. Its usual meaning is large or great in size or quantity, but 
here forms a title, the great warrior, i. e., one who is a leader or assistant to the chief of his clan. 


ee 


HEWITT] ONONDAGA TEXT AND TRANSLATION 723 


“O’/né™ hi’yd’ da’/‘hne’, ne’’ ksoda‘ha’‘, Awé®’‘hai‘, dé"’’se’ ne’, 


“Now, in fact, thence they the my grand- It-Flower-Sear Is, and the 
two are coming, mother, 
deyagyadé™hnon’dii’, ne’ O‘ha’a’; na’ye’, hi’ya’, da‘hninyé"’’de’ 
my brother, the that it is in fact, thence they two come 
seeking 
na’ye’ ne” o/né“ gagwe’gi‘ dawage’nyo’‘sia’: ne’ tei” 
that it is the now it-entire (is) hence, it-my hands should the where 
strip, of 


niwageyenna’khe’’’1. 
so much as my hands have accomplished. 


O’ne™ di” is’ ne’ desnon’gwe, dé”’se’ ne’ swa’yd’ o/né™ 
Now then you the two you two hu- and the you, game now 
man beings, animals 
d@swaga’‘hik ne” tea”? né"yawe‘ha’ ne’”’ o/né™ dé gadogé"’ ‘ha’; 
will your eyes-it, rest the where soit willcometopass the now will two it(s) join ina 
upon struggle! 
ne” o/né™ dé"yagwaya’dodadye’‘son’. Na’ye’ di” ne’”’ desnon’gwe' 
the now two will we come to grips reeling That itis then the two you two hu- 
repeatedly. man beings 
@sni‘hwayén’dak ted” ni’yo‘t ne” ted” Steyatgat’‘hwa’; na’ye’ 
will you two-the story have where so it is the where will you two-it see; that it is 
at‘hoya’‘si’ 6 @@"k’ ne’’t‘ho’ né@"gdi‘hwagas’dek ne’ tea” 
a legend will it be the there so will it-matter endure long the where 
n@gagasdé"‘hi’ ne” ted’? o™hwéndjiya’de’, 0” tea” higwa’di' 
so will it come to endure the where it-earth extant (is), too where towards 
we’sni‘hwadjiida’dye’ ; na’ye’ é"yel‘hwayénde’’nha’  dé"’’se’ 
hence your two-Ohwachira will that it is will they it-story learn and 
continue on; 
’a/‘so™ o’yd’? ss da’we’—s ne”’”_—s odei‘hwadyeéfi’/nyo” ne” tea” 
still it other (is) _ thence it the it-itself matters monstrous are the where 
comes severally 
n="yawee‘sén’ ne’ o‘hén’do™ ha’gwd' ne’ tea’? né*yofnis’‘he’ 
so will it come to pass the it ahead (is) towards the where so will it endure, last 
repeatedly 


@yo™hwéndjiya’dek. 
will it-earth continue to stand. 
Gehe’ isowi’, ’on’’ 6™hagwe/nyd’ ne’ O‘ha’a’, gw’ 
I believe much it is, perhaps, will be able to do the just 
t‘hi’dé“hayeén/nyo”, na’ye’ di’ ne’’ odei‘hwvadyana’da’‘ho” ne” 
just will he-it change by craft, thatisis so the  (it)-matters made uncouth severally the 


’ las 


then 
@yontgat’‘hwa’ ne” ted” we’sni‘hwiadjiida’dye’.” 
will one-it see the where hence your (two) Ohwachira continues along.”” 
T‘ho’‘ge’ o/né ne’’t‘ho’ da‘hni’yo” ne’ hoso’da‘  dé"’se’ 
Then now there there they two the his grandmother and 
arrived 
ne” O‘ha’a?. Tho’‘ge’ o’né* ne” De‘haé™“hiyawa’’gi‘ o’né™ 
the G Then now the now 
wi he’ ‘hén’, “One hiya’ wa’ga‘he’k nén’gé™ ’o"’“gé"” ~wénda’de’ 
did he say, “Now in fact ee (it thisitis at present it-day standsout 
is time 
o/né™ Seadoge’“hay ga’/én’ niga’é’ he ga’hyené“da’‘gwa’, do’ga’t 
now will it be evident, where it is present there will it decline towards, if it be 
certain 
ne’’t‘ho’ higwa’di‘ ne’ gotganofnyd’‘sié’ ne” of’gwe' dé"’se’ 
the there towards the their happiness the human being and 
ne’? gondi’yo’, do’gi’t ne’’t‘ho’ higwa’di‘ ne” gotgaéfinya’ ‘sia’, 
the they (20.) game if it be the there towards the their destruction, 


animals 


724 TROQUOIAN COSMOLOGY [ETH. ANN. 43 
na’ye’ ne” @"yei‘hwa’‘do” gagwe’gi‘. O/’n&* di” &didyd‘sa’we”.” 
that itis the  willthey be destroyed it entire (=all). Now will we two-it begin.” 
T‘ho’‘ge‘ ne’’ ho‘so’d&‘ o’né™ wa’a/‘hén’, “Na’ye’ di” tca” 
Then the hisgrandmother now aig she say, “Yhat itis then where 
né*yawé’‘ha’. I” age’djié” dé’’se’ ne” agetcgé?’’a’ na’ye’ 
so willit come to pass. I my dish (bowl) and the my pits that it is 
édnis/di’ ne” o/né™ héyongya’di’.”’ 
will we two the now will we two them, cast.”’ 


(them) use 
T‘ho’‘ge‘ ne”’ De‘haé™hiyawa’’ git da‘hai‘hwa’si/ewa’ wi’ hé’‘hén’, 
Then the thence he the matter took up did he say, 
“1” owa” o’'ni’ @tgéiino™’‘do™ ne’”’ ted” n&yawé?‘ha’. Na’ye’ 


oT even also will I decide the where so willit come to pass. That it is 


ne” @wakkayé"’‘ha’ ne” is’ sa’djié” @"dnis’di’. Na’ye’ gw” 


the will I be willing the thou Re will we two it, use. That it is just 
ish), 


(a oes ) ,) ,) 


oni’ ne” otcgé"’a’ I” ne” na” gwa&”t‘ho’ aga’wé™ na’ye’ 
also the it-pits I,my the thethat just there (next) it mine (is) that it is 
&ges’da’. Né’‘ ne’’ is’, is’ ne’ na’ gwia’t‘ho’ satchgé?’’a’ 


will Lit-use. This the thou, thou the thethat just there thy pits 
one (next) 


&ses/da’. Na’ye’ gwa’’t‘ho’ tei” né"yawé’‘ha’. Sgadii’‘s‘ho” 


wilt thou- That itis just there (next) where soit will come to pass. One it is-each 
them-use. 


gén’gwa’ hé"yongnikson’di’ t‘ho’‘ge‘ o’né™ &"*yongni’nigon ‘héfsa’ nha’ 
only will we two the bow] cast then now will it-our mind quiet 
ne’ o/né™ é@ea’qhiené’’nha’ son’ gwd’ nonwi‘ho’’dé”’ 
the now will it decline (topple) who just person kind of 
@yagotga‘hade’ni’. Is’, gi’s‘hé’’’, 6"sadéa’s‘hwiyo”’khe’ ne’’t‘ho‘ 
will it-one, overturn on. Thou, it may be, will thy ‘‘dream” auspicious, be the here 
hagwa’di‘ Seaqhiyené™ da’ ‘ewa’, doga’’t, e1’s‘héer’’, i? 
towards will it decline (topple), i. e., the bet, if it be, it may be, I 
@wagadaa’s‘hwiyo’’khe’, ne’’t‘ho‘ ne”’ na” haigwa’di‘ 
will my ‘‘dream”’ auspicious, be, the here the the that, towards 
&ga’qhiené™da’‘gwa’.” 
will it decline by that (towards it).”’ 


T‘ho’‘ge’ o’né™ ne” gokstén’ a! wa’a/hén’, “O’né™, di’ khée™ 
Then now the she old woman did she say, “Now, so then is it 
sadadeyénnénda’’i‘ ne’? otegé”’i’ ne” Sses’da’?”” Tho’‘ges 
thou hast prepared thyself the it-pits the wilt thou-them use?” Then 
o/né™ §=da‘hai‘hwa’’saé’gwi? ne” De‘haé™“hiyawa’’gif wi’hée? ‘hen’, 
now thence he-the question took up the did he say, 
“Hast” gwd” o” hége’gwa’.”’ 
“Right away just too hence will I-them get.’’ 
T‘ho“gef o/né™ ne” De‘haé™hiyawa’’eiS wi’ha‘dén’dya’ 
Then now the did he start acaviae 
(=wa’ha‘dén’diya’) dosgé"’‘ha’ nigé’ ne’’t‘ho’ wa’t‘hada’’nh 
near it is so far the there did he stand 
dée"’’se’ wi’hé"’‘hén’, “Hau”, ga’e’ nofida’swe’ (nonda’sne‘, as 
and did he say, “Come, hither thence do you come 
recorded), 7a’‘hiya’k né’djioik ne’ dektci’e’.”” Agwas’, gwi’”’ 
six not so will you the chickadee.”’ Verily, just 
number 
né"’* (indicating) nofidayawé"’‘hi’ na’ye’ gofnitgi’’de’. O’ne™ 
so thence did it take place ethiat it is they (zoic) many are. Now 
wa hada’did? wa’hé‘hén’, “O’ns™%, hi’yd’, wi’githe’g ne” 
did he speak did he say, “Now, as you know, did it-it Pings the 


(i. e., time) 


HEWITT] ONONDAGA TEXT AND TRANSLATION G25 


wi’ewaya’da’nha’ na’ye’ ne” S"sewayad’dige’‘nha’. Na’ye’ ne” 
have I-your personsinvoked thatitis the will you-my person defend. That it is the 
deyagniyén’‘ne’ ne’ ksoda’‘ha‘. Na’ye’ dé@yagniyén‘di’/‘ewds’ 
about we two are to bet the my grandmother. That it is will we two bet for that 
ne” tea’ niyofi’’ wadofnya’‘ha’ ne” ted’ o™hwéndjiya’de’, 
the where so many it-itself grows the where it-earth extant is, 
they are 
na’ye’ gwa’’t‘ho ne’? = gofdi’yo’, dé ”’se’ ne”  of’gwe' 
that it is just there (=next) the they game animals, and the human beings 
o“hwéndjiya’’ge’ goda’i‘ha’dye’. O’né™ di” na’ye’ Sges/di’ 
it-earth on one stops on the way. Now sothen that it is will I-them 
use 


” ” 


ne” tei” swano’ waén’di’. 
the where you heads have attached.” 


T‘ho’‘ge’ o’né™ = wa’diyo‘héfe’‘da’ na’ye’ ~~ wa’gofidéfino’dé” 


Then now did they utter cries that it is did they (zoic) sing 
dé"’’se’ haya’di’ge’‘s‘ho” ~—wa’diyoditgwa‘ha’’nha’. O/né™ = di” 
and his body on along did they themselves seat. Now so then 
da‘ha‘sa’we”’ wa’hano™ waya’k’ho”’ na’ye ne” ’&‘hiya’k 

thence he began did he-their heads remove that it is the six (it is) 
(=’a"‘hya#’k) ni’yon’. O’né™ ha’‘s&’ ne’’t‘ho’ nhofi‘s&‘he’”’ ted” 
so many Now not before thethere again he back went where 

they are. 

non’we i’dyé"’s ne’’ ho‘sd’da‘. Na’ye’ ne’ o’né™ hofsa‘ha’yo” 
the place there she the hisgrandmother. Thatit the now there again he arrived 


walked about 
wihée’‘hén’, “O’né™ di’ &wadii‘hwa‘déi’dya&’. Na’ye’ ne’’t‘ho‘ 
did he say, “Now so then will it-matter start moving. That it is the there 
né*yawe"’‘ha’ ne” tea” ni’yo‘t tea” de‘sado™hwéidjiyon’nik. 
so will it come to the where so it is where thou standest in need of it. 
pass 
Na’ye’ hi’ya’ ne”’ o/né™ @"yongya’di’ na’ye’ ne’”’ sedda’‘s‘ho” 
That itis in fact the now will pe ie east that it is the one it is each 
gén’gwa’ =hé"yongnikson’di’.”’ T‘ho’‘ge‘ o/née™ _he‘da’’ge‘ 
only thence will we two the bow] cast.’ Then now earth on 
wivha’dyén’. O’né™ ne” gokstéi’’a’ wa’a'hén’, “I”, hi’yX’, 
did sit down. Now the shetheelder woman did she say, «eT. of course, 
@teadyeb"’ ‘di’ hé"wagekson’di’.”’, Gonda’dye’ dit vo/mé?* 
will I-it begin hence will I-it-bow] cast.’” Right away so then how 
wi’agokson’di’. Na’ye’ ne” wé’agodéa’swahetgé’’’nha’, hiya’ 
did she-the bowl throw. That itis the did her ‘‘dream”’ become evil, not 
st@”’ nonwa‘ho’’dé” de’o‘s‘he’di‘. 
anything thing kind of any it a count made. 
T‘ho’‘ge’ o’né* ne” De‘haé“hiyawa’’gi‘ wa’hé"’‘hén’, ‘Hau’, 
Then now the did he say, “Come, 
o/né™ sdsi’/ewi' ne” sategé”’a’. O’né™, hi’yd’, I’, ’o™ ‘ke, 
now do thou-them the thy pits. Now, in fact, I, in turn 
take out 
ne” agetcegé"’’a’ 6"s’geén’. O’ne™ hi'yd’ gadogé"’“ha’ ne 
the my pits will again I- Now, in fact, willit be made manifest the 
them replace. 
”? 


ted’? niyoddi’s‘ho’’dé™ ne tei’ niwageyénna’khe 
where its fortune kind of is the where so far my handiwork has expanded.’ 
T‘ho’‘geS o/né™ ne’* hotegé?’a’ hwa’ha’én’ ne” gadjié"’’ge‘. 
Then now the his pits there did he-them, the it bowl in. 
place in 


’) 


” 198699 
ie 


726 IROQUOIAN COSMOLOGY [BTH. ANN. 43 


Agwas’ ne’’t‘hof nwéa’awé"’‘hai’ na’ye’ ne’ ayén’a’ igé’’, 
Verily the thus so did it come to pass that it is the one would it is, 
thin 
gofinon’‘he’. Na’ye’ ne” wa’tgoni‘dat’‘ho” ne” gaksdgon’wa'. 
they (zoic) alive are. That it is the did they run, severally, about the it-bow] in. 
O’né™ di” ne” De‘haé™“hiyawa’’gi‘ wa’hé“hén”’, ‘Hate’gwi', 
Now then the did he say, “ Behold, 
gwaya’di‘sa’’1‘, gagwe’el‘ o’né™ de‘swadéfnon’dé™ ne”’ 
I-your bodies have it-all are now do you your orenda put forth the 
finished, (that) 
aedwadé’ne’‘ha’ na’ye ne’’ tgagon’da’ di’ aedjiyon’‘hek 
should we win (overcome) that it is the it-must needs be sothen should you continue 
to live 
gagwe’gi‘,’”’ o’né™ di” gofda’dye’ wa‘hokson’di’. T‘ho’‘ge‘ o/né™ 
it entire (=all),”’ now then then at once did it-bow] cast. Then now 
dewe‘da’ne’, giai’sdowa’né™  wia’diyodi‘héne’‘di’ gagwe’gi‘ ne’ 
two piey Went to- it-noise loud (is) did they (zoic) utter cries, ery out it whole is the 
gether, 
gondiyo’s‘ho"’a& dé’’’se’ ne’ ted’ ni’yon’ widonnya/ha’ ne” 
they (zoic) game animals and the where so many they grow the 
severally they are 
o™hwéndjiya’’ ge‘. T‘ho’‘ge‘ ne”’ hotegé?”’ a’ o’ne™ 
it-earth on. Then the his pits now 
wa gondénnon’dé” dé"’’se’ o’né™ wa’gont‘ha’dat, na’ye’ ne” 
did they (zoic) sing and now did they fly upwards, that it is the 
he’tgé""* — nhwa’’goni’ne’, ne’’t‘ho‘ hwa’wa’‘do™, ne’’t‘ho‘ 
up high thither they went, the there thither did it disap- the there 
ear, 
wa’ gai’sdi‘ha’dye’. O’né™ ne” na” ne” De‘haé“hiyawa’’gi‘ 
did it-noise over hang them Now the thethat the 


on the way. 
dé’se’ ne’ ho‘so’da —o/né™*_— dedjiya’é“ ~de‘honnadénnon’de’ 
and the his grandmother now they both they-their orenda arm them- 
selves with 


‘ 


dé"’’se’  gwa’”’ t‘hi‘hofinadigéfi’ye‘, na’ye’, de‘hodi‘héie’t‘h3’, 
and just just they themselves roll about, that, it is they cry out repeatedly, 
o’‘ni’ i‘ha’do"k, ‘“Ga‘héfida’dye‘,” o’ni’ iyon’do"k ne” na”, 
also he Keeps saying, “Let it-a field put forth,” also she keeps saying the that one, 
“Hiya’* de’o’yo‘.” 
“Not any it kills.’’ (counts). 
Agwas’ ne’t‘ho’‘djik nwa’gai‘hwis’‘he’ o/né™ honnat‘hoi’de’ 
Just there exactly (rightly) so did it-time endure now they it heard 
o’né™ gwa”’ dondagai’sda‘ha’dye’, o’/né™ he‘da’’ge‘ 
now just thence it-noise comes overhead, now downward 
on the way, 
n&’dofdayonenon‘ha’dye’. O/ne™ heyo‘he’‘ gai’sdowa’né™ 
thence again they are on the way. Now to the limit it-noise loud (is) 
de‘hodi‘héne’t‘ha’.  Dyéa’‘ha’ew’ o/né dofsagonni’dénda’ nha’ 
they keep crying out. Suddenly, now thence again they (zoic) alighted 
ne’’t‘ho’ gaksdigofi’w4‘, na’ye’ ne” i‘ha’do®k, ‘“Ga‘héida’dye’,” 
the there it-bowl in, that, it is the he keeps saying, “It is ‘a field’ (i. e., perfect 


throw) count,” 
Wi’ eai‘hwis’‘he’ 


’ 


iyon’do"k ne” n&” gokstén’’a‘, ““Degeni’‘ dé’we’.’ 


she keeps the the shetheold woman, ‘Twoare Let two come It was a long time 
saying that (=no count).”” 
hiya’ de’a’wet t‘ha’tgondiye’’’, gwa” t*higondidakhenon’dye’s. 
not any it was just they (Zoic) got quiet, just only they (zoic) ran about. 
possible 


$I. e., in the excitement or frenzy of mind seeking to compel the achievement of the Soul’s desire or 
craving. 


HEWITT] ONONDAGA TEXT AND TRANSLATION 727 


Dyéahi’gwi’ o/né™" ~— t‘ha’tgofidiye’i’. Gagwe’gi’ —o‘son’da’ 
Suddenly now just they (zoic) got quiet. It-entire (=all) it-black were 
nwi’awe?’‘ha’. 
so did it come to pass. 
T‘ho’ge’ ne’? De‘haé™hiyawa’’gif wi’hé’‘hén’, “Wa’khénda’en’ 
Then the did he say, “Have I-‘a field’ set 
there (=a full count) 


hi‘ya’. O’ne™ di” ~~ ksod&‘ha’* ~~ wa’ gofwéinofigo’‘da’. O’ne™ 


as you know. Now sothen my grandmother did I-thy ‘word’ test through. Now 
hi’ya’ gai‘hwis’ na’ye’  tchi‘-saé™hiagé"’’di‘ ne’? ste’ gw” 
infact itisalongtime that, it is thee-it kept causing, anxiety the anything just 
ni‘sye’i’ ne’ dasge’nyo’‘sii’ ted’? ni’yon’ ageyénnenda’r’. 
so thou it the thence thou-my hands, where so many I-them have completed. 
mightst do;to wouldst strip from they are 
One di”  wa’sya’déida’’nha’ oi‘hwaigwe’gi‘. Na’ye’ o’né"* 
Now then thy person is removed from it-matter entire. That it is now 
wi’ei‘hwaigwéiniyo’’khe’ (wa’ei‘hwagwe’niyo’’khe’) ne’ 7a’‘se’ 
hence they-the matter have gained the it new is 


control of it 


godon‘he’di‘ ne” t‘ho’né™ o™hwéndjiya’de’. Na’ye’ di” tea” 
they Soe come the here this it-earth extant is. Thatitis then where 
to life 
néyawe"‘ha’ ne” o‘hén’do™ higwi’‘ ted” wa’e‘hwadjiida’dye’ 
so will it come to the it ahead (is) towards where thither their ohwachira con- 
pass (=the future) tinues on 
ne’”’ of’/gwe’ nwa’eya’do’dé”. Dyén’‘ha’gwa’ hwén’do™ gwa”’ 
the human being so their body kind of (is). If it may be whenever just 
is’ @yesat‘ho’y&’ na’ye’ di” ted” né™sd‘séfino’’dé"k ne” 
thee will over tell of that, itis sothen where so will thy name be that 
&yondo" ‘hek, ‘Eya’dagé™’‘dji‘.’ Na’ye’ hi’ya’, diyoi’‘hwa’ ne’’t‘ho‘ 
will one keep saying, “She The Ancient That, itis, ofa it is the reason the there 
Bodied,” truth, (thus) 
ne"yawe‘ha’ tei’ oné gagwe’gi’ wia’di‘sdé’nyo’‘sid’, na’ye’ 
so will it come to pass where now it entire (=all) did it-thy hands strip of that, it is 
ne” ha/‘si’ ’&/‘se’ gagwe’gi‘ odofnyds’’if tea’? o™hwéndjiya’de’, 
the just now it new (is) it-entire it has grown where it earth extant (is), 
oni’ ted’ ni’yon’ odon’ni‘, oni’ ne’ gofdi’yd’, oni’ ne” 
also _ where somany they have grown, also the they (zo.) game also the 
they are animals are, 
on’gwe‘ nwa’eya’do’’dé™. O’/ne™* di”? mis?aa ne tiho: 
human such their bodies are shaped. Now then thou the there 
beings (thus) 
né"yawe"’ ‘ha’ ne” at‘hoyd’‘si’ 6"wa’do”’, na’ye’ é"yont‘hoya’’t‘hak 
so will it come to the it-a tate will it become, that, it is will they-it to tell stories, 
pass use 
ne” = t*ho’né™ o™hwéndjiya’de’ @yenage’ek ne’ on’gwe‘ 
the here this it-earth extant (is) will they keep the human 
dwelling beings 


nwa’eya’’do’’dé”.”’ 
such their bodies are shaped.” 


T‘ho’‘ge’ o/né™ wi’hé‘hén’ ne’ De‘haé™“hiyawa’’gi‘, “O’ne* 


Then now did he say the “Now 
di” is’ ne” ’&’‘se’ diyodyeé’‘di‘ gofiya’di‘sa’’i‘, na’ye’ ne’ 
then thou the it new (is) it the first is I-thy body finished, that, it is the 
8/‘so®* odonni’i’‘ ne’ ted’? son’‘he’, na’ye’ ne” di’’ nis’ tea” 
still it-infant (is) the where thy life, thatitis, the then pe where 


ne“sd‘séino’’dé"k, na’ye’ ne’ yondo"’‘hek, ‘Odéndonni’’a‘.” 
so will thy name be that, it is the will they keep saying, “Tt—The Sapling.” 


728 IROQUOIAN COSMOLOGY [eTH. ANN. 43 


Navyes di” snes) detsni’immatvers neVn mace ine gino: 
That, it is then the two you two that it is the the that the there 
together are, 


né"yago‘sénino’’dé"k, é"yondo"’‘hek, “Awé™haniyon’dd’.”’ Na’ye’ 
so will her name continue to be _ will one keep saying, “Tt Flower Is Unplucked.” That it is 
diyoi’‘hwi’ ne’’t‘ho‘ né"yawe" ‘ha’ na’ye’ ne’’t‘ho‘ 
so it reason is the there so will it come to pass that, it is the there 
né™sni‘sénno’’dé"k, dedjiya’é™ ne’’t‘ho’ nigagds’de’ ted’? snon’‘he’ 
so will your mo names be in it-both the there so it-endures where you two live 
orm, 
ted’? né"yonnis’”‘he’ ®yo™hwéndjya’dek. Na’ye’ hi’yd’ gén’da’ 
where so will it last (ong) will it-earth extant, be. That it is in fact it means 
ne’ odonni’a’‘ ot‘hondonni’’ dé”’se’ odéfidon’nif dé®’’se’ 
the it infant (is) it-bushes grow and it-trees grow and 
awe™ha‘ha’gi‘ ne’”’ ted’ odéinu‘géini’’ dé’’se’ tcd’”’ ot‘hondonni’s, 
it-flowers is massed the where it grass grows and where it-shrubs grow, 
dedjiya’é" di”’ a/‘se’ dé se’ odofini’a’‘. Oné™ di” 
it both so then itnewis ~ and it-infant (is). Now then 
hé"yol‘hwada’dye’ _ne’’t‘ho‘ né"yo’‘dik,  diyot’gont ’&’‘se’ 
hence will it-matter con- the there so will it be, it always it new 
tinue on 


hé"yodonni‘ha’dye’. 
will they continue to grow. 
O’ne™ di” dé"dwadéifino’héi’ ne’ ted’? we’dwatgwe’nya’ 


Now then will we give thanks the where did we conquer 
na’ye’ ne” hé"yoi‘hwada’dye’, na’ye’ gagwe’gi‘  skéf’no”’ 
that, it is the hence will it-matter continue on, that, it is it entire (is) (it) peaceful 
é"dwénno™dofinyo" ‘hek. O/’né™ di’ is’ Odéndonni’a’’ o0’né™ 

will we continue to think. Now then thou It, The Sapling now 
na’ye’ €"dwadyeé"’‘da’ dé™“sidéino™hén’”’. Na’ye’ ne” ’a‘sé 
that it is will it the first be shalt thou give thanks. That, it is the it three 
né"wadyet’’a’ dé"sdi‘héfie’‘da’, gagwe’gi‘ "dyesawéinid‘se’‘di’. 
so willit be repeated — shalt thou shout, (ery out), it-entire will one thy voice repeat after thee, 
Na’ye’ gén’da’ ne” ted” gagwe’gi‘ o/né™ &dwadon‘ha’‘hén’. 
That it is it means the where it-entire now will we rejoice, be happy. 
Na’ye’ di’ ne’’t‘ho’ né*yawé’‘ha’ ne” ne’’t‘ho’ né"yeye’‘hak 
That, itis then the there so willit come to pass __ the the there so will they con- 
tinue to do 
ne” o‘hén’do™ ha’gwa’di‘ ne’ sté°”’ gw” né"tedi‘hwayea’’di’ 
the it ahead towards the anything just so will it-matter take place 


(=future) 
é"yon‘don‘ha’‘hén’.”’ 
will one rejoice.”” 
T‘ho’‘ge o’/né™ ne’? Odéfidonni’a’’’ wa’t‘hohéne‘di’, na’ye’ 


Then now the It, The Sapling did he shout, cry out, that it is 
*a/‘sé™’ nwa’hadais’da’, heyo‘he’‘ gai’sdowa’né™. O/né™ gwa’’t‘ho‘ 
it-three so did he repeat it, it-is the limit it noise loud (is). Now next 
dai‘hoiwawénna‘se’‘da’ ne’’ gondi’yd’ wa’diyodi‘héne’‘di’ gagwe’ei‘ 
thence they-his voice followed the they (zo.) game did they cry out it enters 
animals 
ne” ted’’ niyodi’sei’ge*. 
the so they are many kinds. 
T‘ho’‘geS o/né™ ne’ De‘haé™“hiyawi’’ei! wa’hé’‘hén’, “O’/ne™ 
Then now the did he say, “Now 
ol‘hwigwe’gi‘ wa’wadongo’‘da’ ne” ted’ ni’yon’ odei‘hwa’de’ 
it-matter entire did it pass by the where so many it-matter remains 
they number (open) 


(=ted”” niyodei‘hwa’de’).” 
(where to many it-matter remains open) 


OOo 


HEWITT] ONONDAGA TEXT AND TRANSLATION 729 


T‘ho’‘ge‘ o/ne™ wi’ he ‘hén’, “Na’ye’ di” na’ye’ 
Then now did he say, “That it is so then that, it is 
sayodii‘hwada’dénk. O’né™ is’ ne” Otha’a’ dé’’se’ ksoda’‘hi‘, 
back it-matter remains. Now thou the and my grandmother, 
gonda’dye’ dondadjiyat’ga’k ne’? gno’‘ha’-gé‘ha’ gono®”’ waa’, 
at once thence do you two-it deliver the my mother it was her-head, 
o/né™ hi’yi’ I” oihwagwe’gi‘ dé"tgénno®’‘do”. ze 
now in fact I it-matter entire will I- a gov. a 
T‘ho’‘ge‘ ne’”’ Ocha’a’ da‘hai‘hwa’sii’gwa’ wa/hé‘hén’, “ Hiya’ 
Then the thence he-it-matter took up did he say, “Not 
78/‘so™ hi’yd’, nid‘, de’wagatgda’’wi‘ ne’’ ono ’’waa’. Hiya’ 
yet verily I any have I-it seen the it-head. Not 
di” ni” d’agei‘hwa‘ni’‘da’ ’a&/‘so™ = ne’”’—o’né™—oi‘hwagwe’ei‘ 
then the I any have I-it-matter con- still the now it-matter entire} 
firmed 
ofda‘sénno"’‘do”. Na’ye’ di” tea” nééyawé™“ha’. Agwas’’ofwe‘ 
shouldst thou-it govern. That itis then where so will it-come to pass. Most utterly 
d@sgeyéindgén’nya’ —_ne’’t‘ho‘ge‘ one" ha’‘sa’ ne’'t‘ho‘ 
shalt thou-my way of doing the then now not before the thus, 
overcome then 
né"yawe" ‘hi’ ne’ tea” is’ a’ nis&’nigon‘he’dé?’‘.” 
so will it come to the where’ thou so thy mind is set.”” 
pass 
T‘ho’‘ge’ ne’ De‘haé™“hiyawa’’gi’ wa’hé’hén’, “Hiya”, hi’ya’, 
Then the did he say, “Not it is, as you 
know, 
ni’ ne’’t‘ho’ de’wagye’é™%, na’ye’ agoda’‘sya’ ne’ tca”’ 
the I the thus (there) any have I it done, that it is would I-it display the where 
na’degyatdi’‘hé™ ne’ ofgyadeyén’nd’. Na’ye’ ne” ni” 
as much two they two differ the our two ways of doing. That it is the the I 
agyo’da’dye’ ne’’ gagwe’ei’ skén’no” aedwéino™dofnyo ‘hek.” 
do I keep working the it-entire peaceful should we keep on thinking.” 
T‘ho’‘ge o’né™ ne’ gokstén’a’ wa’a"‘hén’, “Hiya”, hon’ 
Then now the she, the old woman did she say, “Not, itis, perhaps, 
de’oya’ne’ ne” 7&’‘so™  aesnil‘hwa‘sge’/“nha’. O’né™,  hi’yi’, 
any it good (is) the still should you two-the matter, Now, of course, 


strive for. 


odeyénnénda’’if ne” ted’? niyon‘, @é"s’, é*diyéino™’‘do”. O’né™ 
its way of doingissettled the where somany customarily will one-it have-in Now 
they are charge. 
di” ni’a* hé*djiyagya‘dén’dya’.”” O’né™ ttho’‘ge’ sa‘hiya‘dén’dya’. 
so the I hence will we two depart.” Now then back they two started 
then (=went home) 
Ga’ én‘ ews” nwa’onnis’‘he’ o’ne™ ne”’ na”’ 
Some just so did it last long now the the that 
wihiyat‘hwaidjiyén’nyd#’ ne’ of’gwe’. O’né™ hiyat‘hwadjii’ne’s 
did they two progeny produce the human beings. Now their two ohwachira went 


from place to place. 
T‘ho’‘ge o’né™ ne’ De‘haé™hiyawa’’eiS wa’hé’‘hén’, ‘“O’né™ 


Then now the did he say, “Now 
wi’ dwagel‘hwayén’da’s ne” tci’”’ o’né™ &“seye’ndwa’s, 6“seyéh/nak 
have I-the matter decided on the where now shalt thou-me aid, shalt thy way of 


doing appear in it 
di’, na’ye’ ne” ge’‘he’ o/né™* hé*djidwagwa’‘ha’ ne’ gno’‘ha’ 


so that it is the Lit desire now hence will we-it fetch the my mother 
then, 
gono”’waa’. T‘ho’né™ di” = n@"yawé"’‘ha’. Na’ye’ ne” 
her head. Here this so then so will it come to pass. That it is the 


19078°—28 47 


730 IROQUOIAN COSMOLOGY [ETH ANN. 43 


dé™“sadade‘snye’’nha’. Na’ye’ ne’”’ tkwé"’‘da’ niyo’éfino’’dé™ na’ye’ 


shalt thou thyself prepare. That itis the it-red so its rod is in color that it is 
hé™se’ewa’ dé"’’se’ &“sadadno™gwa’tchén’nyé”. Na’ye’ ne’’, hi’yi’, 
thence wilt and wilt thou thyself-medicine make for. Thatitis the, indeed, 


thou-it get 
é™sas’ted’. Na’ye’ ne’, hiya’ ’a’‘so™ dofidayoé‘ewitgé?”’ik o/né™ 
wilt thou vomit. Thatitis the, not no yet thence should it-sun have come up now 
7a/sé™ né"djisastea’’we"k; 7a/‘sé"*  gwa’’t‘ho’ né"wénddge’’khe’ 
three so many wilt thou have three just there (=next) so will it-days be in 
vomited; number 


ne’’t‘ho! né™sye’‘hak. T‘ho’‘ge’ o/né™ @dwa‘dén’dya’. Na’ye’ 
the there so wilt thou keep doing. Then now will we start away. That it is 


di” dé*dni‘hwakha’‘syé’. Is’ ne” t‘ho’né™ sei‘hwigwéfini’yo’ 


& will we two our work divide. Thou the here this thou it-matter dost possess 
en 
Odéndonni’a’.. Na’ye’ di” tei” né™sye’i’. Dé“sadawén’nye’, 
It, the Sapling. Thatitis then where _ so wilt thou-it do. Shalt thou travel about, 
agwas’ t‘higd‘hwe‘hnagwe’gi‘ dé"tche’‘da. Na’ye’ di” dyén’‘ha”’ewii’ 
verily just it-island entire shalt thou it track. Thatitis then if it so be 
ets’o8™ ne” o‘skéfinof’do™ ond&’’ga’ he‘da’’ge’ iga’yé” dé™se’‘owi’ 
wilt thou the it-deer its-horn, on the ground it lies ‘wilt thou-it take 
it see author up 
dé"’’se’ he’’tgé g&"s’ hé"’‘s‘hé”. Na’ye’ gwa’’t‘ho’ dyén’‘ha”’ewa’ 
and up high as often A That itis just there (next) ifit so be 
it lay. 
na’ye’ o/‘ni’ 6"s/¢8" ne’”’ o‘ha’a’ he‘da’’ge’ iga’yé™ dé™“se’‘ewii’ 
that it is also wilt thou- _ the it-flint on the ground it lies wilt thou it take 
it see up 
dé”’se’ he’’tgé” gé"s’ he"s’‘hé”. 
and up high as often wilt thou-it lay. 
Agwas’ tea”’ né™sewe’nya’ d@teadeyéfinon’/nya’ 
Verily where _S0 wilt thou be able to do shalt thou thy best skill exert 
&tees’A‘da’stei’‘hwa’. ’A’‘ewiS sté?”’ @yoddde"k’ ne” he‘da’’ge‘ 
shalt thou strip it thoroughly. Do not anything — shalt it remain the on the ground 
agayén’dak. Na’ye’ géi’ewi’ @gagwe’nyaé’ dé"dwadofigo’‘da’ ne” 
should it be lying. That it is only wilt it-it be able todo will we-it pass (go through) the 
ne’’t‘ho! né™“sye’a’. Na’ye’ se’, @gagwe’nya’ dét‘ho’sénné?’ ‘di’ 
the there so wilt thou-it do. That it is will it-it be able to do will it-his power lessen 
ne” O‘ha’a#’?. Na’ye’, gi’’s‘hé™, ted’’t‘ho’ ne” é“hagwe’nya’ 
the - That it is, I believe, where here this will he be able 
détchongwi’‘se’e, ne’’t‘ho’ di’, 0”, ni’a’ hé’ge’ ted’”’ non’we' 
will he-us pursue, the there, sothen, too, I hence will where «the place 
humble Igo 
t‘hot‘hwe’‘no’. ne’? O‘ha’a’?. Na’ye’, 0”, ni’’a° S°wagyo’dé"’‘se’. 
there his is-land floats the ; That it is, too, Ihumble will there I go to work. 
D@eo’‘dak ne” ted”? nig&é‘hwe’na’ tedé’”’ ni’yon’ ég¢etchén’ni’ ne”’ 


Will I-(them) the where soit-island large (is) where as many will L-it find the 
remove they are 


ona’’’ea’, gagwe’ei’ he’’tgé™ hé"k’hé” dé"’se’ ne” o‘ha’a’ 
it horn, it-all (=entire) up high will I-it place and the } flint 
@cetchénni’ gagwe’gi’ he’’teé hé"k’hé’. 
will I-it find it-all (=entire) up high will I-it place. 
Na’ye’ gén’ewi’ @wa'do” skén’no™” t‘ha’déidwadofigo’ ‘da’. 
That it is only willit be possible peaceably c thro’ will we pass. 
Na’ye’ se’’, ted”? né"yawé?’‘ha’ ne” o’né™ ne”? Otha’a’ &“hatdd’ga’ 


That itis soitis where so will it come to the now the will he-it notice 
pass 


n/é 


HEWITT] ONONDAGA TEXT AND TRANSLATION (31 


ne” tei” &‘ha’gé” he’’tgé™“ ga’‘hdd’ ne” on&’’ga’, o’‘ni’ ne’’ 
the where _— will he-it see up high it rests the it-horn, also the 
o‘ha’i’, @6™“he’ai’ ne” tea’’t‘ho‘, gagwe’gi nige’”—khé™ o/’né™ 
it-flint, will he-itthink the certainly it-all (=entire) so it be—must it now 
wi’ongatgon’dé’. Na’ye’ ne” tcd’’t‘ho’ ne”  t‘hé™hadye’i’, 
have they-me turned against. That it is the certainly the just will he himself 


keep still, 
gano™sgon’wa' é™“ha’dyén’. Na’ye’ di’ te&’”’ ni’gé dé"t’ge’ 
it-lodge-in will he himself seat. That itis sothen where ‘so it at will I come 
(until), 


gagwe’ei’ o/né™ Seayénnénda’’ik.” 
it-all (=entire) now will it—shall it be completed.”” 
T‘ho’‘geS o/né™ ne’? Odéndonni’a’’ di‘ha‘sa’weé”  ne’’t‘ho‘ 
Then now the It, The Sapling thence did he-it begain the there 
nhwa’haye’aé’ gagwe’gi‘ tea” ni’yon’ wa’honwai’‘ho”. O/’né™ 0” 


so did he-it do it-all (=entire) where so many did he-him, matter(s) Now too 
they are assign to. 


na’ye’ ne” De‘haé™“hiyawa’’ei wa’ha‘dén’dya’ ne’’t‘ho’ nhwa’he”’ 
thatitis the did he start away the there thither he go 
tea’ nofi’wes tea‘hwe‘no’da’ ne’ O'ha’a’ t‘hot‘hwe’‘no’. 
where the place there it-island floats the there his island floats. 
Ne”’ o’né™ ne’’t‘ho’ wa’ha’yo” t‘ho’‘ge‘ ne’’ De‘haé“hiyawi’’gi' 
The now the there did he arrive then the 
wi’ t‘hadawén’nye’. Na’ye’-djik wa’hatchéf’ni’ ne”  ond’’ga’ 
did he travel about there. That everywhere did he-it find the it-horn 
he” tgé" hwa’ha’‘hé”, o’‘ni’ ne” o‘ha’a’ ted” ni’yofi‘ wa’ha’ge” 


up high did he-it lay, also the it-flint where so many did he-it see 
bs they are 


gagwe’el he’’tgé™ hwi’ha’‘he”. 
it-all up high did he-it lay. 
T‘ho’‘gef o’né™ gano™sak’dé’ nhwa’’he’ dé’’se’ _ne’’t‘ho‘ 
Then now it-lodge beside thither did he go and the there 
non’weS o’né™ heyo‘he’’ ifsowa”’ wa’hatchén’ni’ dewéndo’‘hwi‘ 
the place now to the limit it much is did he-it find it is covered 
gano™sdikdofi’dye’. Na’ye’ ne” gagwe’gi‘ o’né* wa’t‘ha’‘ews’’ 
it-lodge beside along. That it is the it-all (=entire) now did he-it take up 
dé"’’se’ he” tgé" wa’ha‘héf’nyon’, dedjiya’é’ ne’”’ ond’’ga’, o/‘ni’ 
and up high did he-them put, severally, both the it-horn, also 
ne” o‘ha’a’ onéf’ya#’. Ne” o’né™ wa’hayénnénda’’’nhad’ one 
the it-flint it-stone. The now did he-the task complete now 
wa’t‘hatgaé‘doi’nyonik, o’né hi’yd’ ne’’t‘ho’ wa’ha’gé”, ne’’t‘ho‘ 
did he look around, now’ in fact, the there did he-it see, the there 
gwit” gii’‘he’ dé"’se’ ne’’t‘ho’ gaé™“hagé™“hiya’da’ ne’’t‘ho‘ 
just it-tree stands and the there it-tree-trunk top the there 
hegano™ wa’ ‘haa’. O’ne™ wa‘ho’nigon‘hayénda’ nha’ hiyé’ 
there it-head rests, Now did he-it understand not 
de’wadye’‘sa’ge‘ sofi’ga’ ayegwe’nyé’ ne’’t‘ho’ ayed’’t‘hé” ted” 
any it-easy-at any one should one be able the there should one-it climb where 
gi’‘he’; dé’’se’ na’ye’ wa’hat‘gat’‘hwa’ ne’’t‘ho’ gaéndik’dx’ 
it-tree stands; and that it is did he-it see the there it-tree beside 
de‘honé™ha’yé” ne’? O‘ha’a’. 
he lies in wait the 5 
T‘ho’‘geS o’né™ dofisa‘hatga‘hade’ni’ dé’’se’ né’‘ higwa’di‘ 
Then now thence again he turned around and this towards 
diyononda’‘ha’ ne’’t‘ho’ nhw&”he”’ ne’’t‘ho’ di” wa’t‘hiyadaé’’nha’ 
there it-mountain rests thethere thitherdidhego, thethere sothen did they two meet 


U2, IROQUOIAN COSMOLOGY [BTH. ANN. 43 


”) 


ne hén’gwe', na’ye’ ne”’ na” ne”’ wi hé hen’, “Ga’én' 


the he-human being _ that it is the the that the did he say, “Whence 
is, (=a man), 


nofida’‘se’?”’ T‘ho’‘ge‘ ne’? De‘haé“hiyawa’’ei wa’hé"’‘hén’ 


thence dost, thou Then the did he say, 
come?’ 
ns) 


di‘hawénnitgé’’nha’, “Né&é’* hagwa’! tga‘hwe’no’, ne’’t‘ho‘ 
thence his word came out, “This way there it-island, floats, the there 
daga‘dén’dya’, agekdonnyon’dye’s hi’yi’ ne”’ tea’”’ 
thence did I start, Tam going about examining (things) in fact the where 
niyodo™hwéfdjiyadye’é".”  Hiya’* de’ofinis’’1‘ o’né™ t*ho’‘ge‘ he”’ 
so it-itself the earth, has of works.” Not any it Jong is now then again 
o’yi’ da‘hawénnitgé?’’nha’ ne’? De‘haé™“hiyawa’’ ei’ wa’hé’‘hén’, 
it-other thence his word came forth the did he say, 
“One, hi/y#?,  wa’sgi‘hwanéfi’do”, I” di’, orga, 
“Now, as you know, didst thou me a question ask, ihe so, then, in turn, 
@goni‘hwinén’do”, ‘Ga/éi‘, di” nis’, nonda’‘se’?” T*ho’‘ge‘ 
will I-thee a question ask, “Whence, so, the thence thou | dast Then 
then, thou, come? 
o/né™ ne” hén’gweo wa’hé"’‘hén’, ‘“Ha’dewatchot’‘hwas higwa’ 
now the he man (is) did he say, “There it sinks (=the West) towards 
nofida’ge’. Na’ye’, o” ni’3’ agekdofinyofi’dye’ ne” tca” 
thence didI come. That itis too Lhumble Iam going about examining the where 
o“hwéndjiya’de’. Na’ye’, se’, ne’ I” gei‘hwadgwéfini’yo’, I” 
it-earth extant is. That it is so it is the I I-it-matter possess, I 
gagwe’el’ ageyénnénda’’i.”’ 
it all (entire) I-its organization pacer 
T‘ho’‘ge’ o/né™“ ne” De‘haé“hiyawa’’eii wahé’‘hén’, “ Hot’ 
Then now the did he say, “What 
nonwi‘ho’dé”’, di” siya’tci’?”  Wa’he’‘hén’ ne” hén’gwe', 
thing kind of so then, thy name is?” Did he say the he, a man is, 
“Hadu’’i’ ni”’s‘ giya’tei’.” Ttho’‘geS o’né™ wa’hée’‘héf’ ne” 
humbleI my nameis.’ Then now did he say the 
hén’gwe‘, ““Hot’ nofiwiho”dé™ di?) nis sivater 
he; man (is), “What thing kind of so then thou they name is?’’ 
Di‘hai‘hwa’si’/gwi’? ne” De‘haé“hiyawa’’eif wai’hé’"hén’, “1” 


Thence he-the matter took up the did he say, seri 
hey) wre 


hi’y’ ne” De‘haé™“hiyawa’’er’ giya’tci’. I’ ageyéfnéfida’’i’ ne” 
in ach the my name (is). I J-its organization finished the 
on/gwe’ nwa’eya’do’’dé” ne” o™hwéndjiya’’ge’ agon’‘he’. O/’né™ 


human such one’s body kind of, is_ the it-earth-on one is alive. Now 
being 


di’ geno?’ ‘hwe’s ne” agatgat’‘hwa’ nis’’a‘ do’ nisa’s‘hasdé"’‘s& 


so Lit desire (=love) the should T-it see thou how so thy power large is 
then pe 


ne’ ted” ifsa’do"k, I” ageyénnéfdi’’i‘ ted”? o™hwéfidjiya’de’?” 
the where thoukeepst I  T-its organization have where it-earth extant is?” 
saying, completed 


T‘ho’‘ge‘ o/né* ne” Hadu’’i’ ha’‘hwa’ ne” gasdawé"’’saa’, 
Then now the he-it held the it (turtle-shell) rattle, 
ganyi‘dée™ ‘vo/niai‘ ei’no’wa’ nofiwa‘ho’’dé”, o’/né™ 
it—tortoise great it—turtle thing kind of now 
wi’hade‘stawé’sdgai‘his’da’, ofgai’if wa’o‘ga’ed’. Oyén’det 


did he—his rattle to make a noise, cause, it loud (is) did it make It plain is 
a noise. 


wi’ofinatché"’‘ha’ ne’? deyonnadawénnye‘ ne” nhwa’tgayo’’dage‘. 


did they show fear the they (zoic) go about the every it—game animal in 
number. 


HEWITT] ONONDAGA TEXT AND TRANSLATION liao 


O’ne™ t‘ho’‘ge‘ ne’ De‘haé™hiyawa’’gi‘ wa’hé“hén’, ‘“Agwas’, 


Now then the did he say, “Verily, 
én” ayén’a’, dawagado’’kdé”. Na’ye’, ’on’‘, awak’nigoii‘hiyo’’khe’ 
I it seems, I am not satisfied. That itis per- would it—my mind please 
think, haps, 
”? ? ~e 


ne agatgat’‘hwa’ ne A‘sgwe/nya’— sigé"’ ~— diyononda’ ‘haa’ 


the should I—it see the wouldst thou for yonder there it—mountain 
be able stan 


ga’e’ nonda’we’, agwas’ dondawatgénis’da’.” 
hither thence would verily thence it-itself would 
it come move near.’ 
T‘ho’‘ge‘ ne’? Hadu’’i’ wa’hé"’‘hén’, “ Hiya’’ sté”’ de’gai’‘hwa’ 
Then the did he say, “Not anything any it impor- 
tant (is) 
ne” ne’’t‘ho’ né"yawé"’‘ha’.”’ 
the the there so will it come to pass.”” 
T‘ho’‘ge’ di” ne” Hadu’’ wa’hé‘hén’, ‘“Hau’’, gi’’sd’, 


Then so the did he say, “Come, then, 
then 


dedyatga‘hade’ni‘.” Dd’ gé's, o/neé™ wa hiyatga‘hade’ni’, 
let us two turn our backs.” It certain is, now, did they two turn their backs, 
de‘hnidjiya’é gado’gé“* hagwaé’ nhwa’t‘hyadyea’’da’. O’né™ 
they two both it certain side thither they two faced. Now 
tiho’‘ge‘ ne” Hadu’i’ wa’hé’‘hén’, “Hau”, da‘saé‘dén’dyd*, 
then the did he say, “Come, thence do thou come, 
sige’ ‘ha’ di‘snoida’‘haa’, na’ye’ ne’ t‘ho’né™ ne” ted’’ non’we* 


yonder it is there thou moun- thatitis the here this the where the place 
tain standest, 


deyagni’da’ agni‘s‘ho’‘ne’ hagwa’‘ ne’’t‘ho’ é™sadanéfidak’da’.”’ 


one—I stand our backs at side the there shalt thou-thyself press.” 
T‘ho’‘geS one wa’ honiwéf’has ne” = De‘haé™“hiyawa’’g 
Then now did he-him say to the 
wihe‘hén’, ‘Hate’kwi‘, ne” tea’ niyofgnofiwi‘se’is o’né™ 
did he say, “Behold, the where so our two breaths (long) now 
long are 


@diyadonwi‘séa‘don’’da’.” 
will thou-I our breath hold.” 


T‘ho’‘ge’ di’ o/né wi’hiyadonwi‘sda‘don’’da’. Agwas’, ted” 


Then te now did they two their breaths hold. Verily, where 
then 
de‘hnonwi ‘seis (ni‘honnonwi'‘se’is?) o/né™ ne’  Hadu’’1’ 
two their two breath now the 
, long is 
wihée’‘hén’, ‘Hau’, o’né™* dedjidyatga‘hade’ni‘.” T‘ho’‘ge‘ 
did he say, now let us two turn-back.”’ Then 
di” dofsi‘hiyatga‘hade’ni’ dé’’se’ o/né™ ~~ wa’hiyatgat’‘hwa’ 
ao did again they turn around and now did they two it see 
then 
gadd’gs"  gwi’”’ na’ye’ ni’dyo‘t ne” tea’ diyononda’‘hiia’. 
it certain (is) just that it is so there it is the where there it mountain stands. 
T‘ho’‘gef —o’né™ ne”’ De‘haé™hiyawi’’gi‘ wi’ he?’ ‘hén’, 
Then now the did he say, 
“O’né™ hi’yi’, wa’gadogé‘ha’ ne’’ tei’ hiya’‘ de’sagwenyo"’‘ 
Now of course did it manifest become the where not any thou art able 
ne” dofidawatgéfis’da’ ne” ted’? diyononda’‘haa’. Hiys’ di’, 
the thence would it-itself the where there it—mountain Not so 
move near stands. then 


i) Mees) f 


hi’ya’, ne” is’ ne” de’sayénnénda’’ié ne” ted’ o™hwéidjiya’de’. 
of course the thou the any thou it hast prepared the where it—earth extant (is). 


734 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


O/ne™ di” I”, ’o?‘ké™, dé"teade’nyén’dé” ne’’ dofidawatgénis’da’ 
Now then in turn, thence will I-it, attempt the thence should it move hither 
again 


9 tH 


ne tea” si/ gen diyononda’ ‘hai’. Teagon’da’, on”, 


the where yonder there it—mountain It must’ be, per- 
it is stands. haps, 


dé"dwatewi’’da’ ne”’ tea” diyonondaé’ ‘haa’ ne’”’ ’o’né™ hégada’dya’ 


thence will it move the where there it—mountain the now hence will I speak 
hither stands 
wIIsG 4) 


dyén’‘ha’gwa’ dd’gé"s te ageyénnénda’’1 ne tea” 
if it so be certain it is I I-it have finished the wheres 
o“hwéndjiya’de’. O’né™® di”, dediyatga‘hade’ni‘.”’ 
it—earth extant (is). Now, then, let us two turn our backs.” 
T‘ho’‘ge’ o/né™ wa’hiyatga‘hade’ni’ ne’ o’né™ wa’hadwéfno’- 
Then now did they twoturn their backs the now did he his words 
kde” ne” wa’hée’‘hén’, “Si’gé"* diyonofda’ ‘had’ ga’e’ nofida’‘se*. 
and the did he say, “Y onder there it—mountain hither thence do thou 
it is stands come. 
Tho’/né™ aegni‘s‘ho™’‘nef ne’’t‘ho’ é"‘sadanéndak’da’.””, O’/né™, 


Here this our two backs at the there wilt thou thyself place Now, 
alongside.” 


oni’ = wihée’ ‘hen’, “One  diyadonwi‘sé‘don’’da‘. Agwas’, 
also, did he say, “Now let us two our breath hold. Verily, 
di’, na’ye’ @wade’nyéndé"s’da’ tci’’ is’ ni‘sofiwi‘se’is; na’ye’ 
then, Be will it-itself be guided by where thou sothybreath(is)long; that iti 
it 1s 
Swadyed’di’‘ewa’. Na’ye’ di” na” tea” né"yawé ‘ha’, na’ye’ 


will it-itself do thereby. That itis then the where so will it come to that it is 
that pass, 


n/é 


LF: wnt 9 


ne’ I” @oivhén”’, ‘oneé™,’ tho‘ge’ ha’‘sa’ . hé™satgat’*hwa’.” 
the I will L-it say, Now, then-at not before hence wilt thou look.” 
T‘ho’‘ge‘ o’/né t‘ha’hiyadye’i’ hofnadonwi‘si‘don’’di‘ 


Then now just they two kept still they two their breath were holding. 
Agwas’, né’’ nwéa’egai’‘hwis o’né™ ne” Hadu’’i’ wa’hatdo’gi’ 
Verily, this so it matter long was now the did he it notice 


ne’ sté”’ gwd” nofiwd‘ho’’dé’, ayén’a’, wi’ao’‘sé’ ne 
the some- just thing kind of, one would did it-it the 
thing think, swipe 
ha‘s‘ho’‘ne‘, o’né™, di’ wa’t‘ho’noiwayaé‘hé"’‘ha’ na’ye’ ne” 


his back-on, now, did he make haste that it is the 


9 


so 
then 
di‘hatgaé™higwi’‘di’, na’ye’ ne” wia’he’a’, ‘Dd’, gatgat’‘hwii' 
thence did he-himself turn, that it is the did he think, well, let me take a look 
hot’ nofiwa‘ho’’dé” ne’? né"’’ niyodye’é™. Na’ye’ di’, swa’’djik 


what thing kind of the this so it has been That is it so too much 
done. then (= because) 


da‘hénnonk’da’ da‘hatgaé™hi’gwi’ ne’’t‘ho’ wa’t‘hogo™soyé"’ ‘da’ 


did he bend forward thence did he-himself turn, the there did it-his face strike 
wry 


tea ne’’t‘ho’ ot’de’ ne’’ yononda’ ‘haa’. T‘ho’‘ge‘ ne” 
where the there it pro- the it-mountain stands. ‘There-at the 
jects (then) 
De‘haé™hiyawa’’eif wa’ hé"’‘hén’, “O’né™ hi’ya’ dedjidyatga‘hade’ni‘.” 
did he say, “Now, in fact, let us two ourselves turn back.” 
,) wl) 


T‘ho’‘ge o’né™ ~— don‘sa‘hiyatga‘hade’ni’. O’né™ ne na 


Then now thence again they two turned back. Now the the 
= that 


ne’‘t‘ho’ non’we' ot’de’ ne’ yononda’haa’. 


the there the place it pro- the it-mountain stands. 
jects 


HEWITT] ONONDAGA TEXT AND TRANSLATION iso 


O’ne™ ne” De‘haé™“hiyawa’’gi‘ wa’hotgat’‘hwa’ ne’ Hadu’’i’ 
Now the did he-him look at the 


wivha’gé” ogaé™“he’’if gw’ ne’ ha’nyo™sad’’ge‘, oni’ ne” 
did he-it see it was warped just the his nose on, also the 
tei” ha‘sdga‘hén’da’. Tiho’‘ge’ ne’ De‘haé™hiyawa’’gi‘ 
where his mouth. Then the 
wihe“hén”’, ‘“Hate’kwi', I” gwénni’yo’ ne”  t‘ho’née* 
did he say, “Behold, I a eee it the here this 
am, 


yo“hwéndjiya’de’. I” ageyéinénda’’'.” 
it-earth extant is. I I-it have finished. 
Tho“ge’ di’ ne” De‘haé“hiyawaé’’gii wa”he‘héa’, ‘Hot’ 
Then so the did he say, “What 
then 
nonwi‘ho”’dé” nwi’awé"’ ‘ha’? Ayén’é’ ste” én” ’on’’, nwe’saya’- 
thing kind of so did it come to pass? One would some- it may _per- so did it- 
think thing be, haps, thy body 
dawé"‘hi’ swa’’djik hi’ya’ o’yd’ ni’yo‘t ne” tea’ sgo™son’da’?” 
befall too much in fact, [it other so it is the where thy face attached?” 
(= because) 


Tho’‘ge’ ne” Hadu’’i’ wi’he‘hén’, “Do’gés, hi’yi’ 
Then the did he say, “True it is, in fact, 
sa’s‘hasdé™“seowa’né™. Na’ye’ ne” wi’sgwe’nya’ ne”’ dawatgénis’da’ 
thou power great possessest. That itis the didst thou-it the thence did it move 
accomplish hither 


ted’’ yononda’‘hia’. Na’ye’ di’, hi’ya’, dagai‘hof’nya’ ne” 
the where it-mountain stands. That it is eo. in fact, did it-it-cause the 
si’s‘hasd@""‘sia’ ne” tei” nofigya’dawé’‘ha’ ne” ’o‘gé". Na’ye’ 
they power the where thence my body-it befell the to-day. That is is 
ne” wi’ge’a’ gatgat“hwad‘ hot’ nofiwa‘ho’’dé”, ne’ neé™,’ 
the did I wish let me look what thing kind of, the this, 
wi’ao‘sia’ ne’”’ ge‘s‘ho™‘ne‘, o/né% hi’yad’ wa’gatgaé™“ha’gwa’ 
did it-it swipe the my back-on, now in fact did I-myself turn 
ne’’t‘ho’ wa’dwakgo™soyé’‘di’ ne” Bi 


n/é ] 


4) 


tei’ yotnonda’de’. Na’ye’, 


the there did it-my face strike the where { it-mountain itself That it is, 
presented. 


hi’ya’ 0’né™ oi‘hwi’yo’ ofga’do"’s ne” ted’ is’ sayéinénda’’i 
in fact, now it-matter L-it realized the where thou thou-it has completed 
true (is) 
ne” ted” t*ho’né* yo™hwéfdjiya’de’, swa’’djik, hi’ya’ ne 
the where here this it-earth extant is, too much in fact, the 
(= because) 
wi’sgwe’nya’ da‘séfino™don’his ne” tea’? yononda”“haa’. 


didst thou-it didst thou-it compel the where it-mountain stands. 
accomplish 


“Dodges is’ Swénni’yo’ ne” t*ho’né™’ yo™hwéndjiya’de’. Is’ 
“True itis thou thou-it masterof the here this it-earth extant is. Thou 


do’gés gagwe’gi‘ hi’ya’ sayénnénda’’i‘ ne” ted’”’ mi’yon’ ga’“hwa’. 


true it is it-all’ infact, thou-ithastcompleted the where somuch, it-it contains. 
many in 
number 
xr) 


Wa’dwagei‘hwayéi’da’s di’ na’ye’ ne’’ ogonda’dye’ he‘di’’ge‘ 

Did I—a decision reach so that the it at once is down (earth- 
then it is on 

wi’gadado/ny#’? ne” sad‘hén’do™. ’A‘sgidéi’é’ ne’ agon’‘hek 
do I-myself-make the thy faces. Thou me the should I con- 
shouldst pity tinue to live 

ni’a‘. E%kgwe’nya’? ne” gofya’dige’‘nha’ di” ne’ tea” 

Will Oe be able the will I-thy body aid the where 


y) 


so 
there 


736 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


.) 


ifsa’do"k hi’ya’ ne’ of’gwe! nwa’eya’do’’dé” hofinagit’he’ ne’’ 


thou it keep in fact, the human such their bodies in kind they-to dwell the 
saying being are are about 
t‘ho’né™ yo™hwéndjiya’de’; na’ye’ ne’ é"kheya’daige’‘nhd’ ne’’ 
here this it-earth extant is; that the will I their bodies aid the 
it is 
on’gwe’. Gée’djik gwa’’t‘ho’ @yagodyanéfi’’nha’ ne” ofi’gwe'. 
human By and by just here will they visions see the human 
beings. beings. 
Na’ye’ ne’’ ne’’t‘ho‘ se’”’ ni’yo‘t ne’ tc&”’ gyeén’da’’ge* na’ye’ 
That the the then any- so it is the where my flesh on that 
it is way it is 
ne’ gi/‘hwi? ne’ Gaén’na’. Ne’’t‘ho’ nidyawé’s’i‘ ne” 
the it-it con- the it orenda The then there it was the 
tains (=magic caused 
power.) 
agadién’tea’‘hwif hi’ya’ ne” néngé"’‘ha’ yo™hwéndjiya’de’. I” 
I-my own power-it, have in fact the this it is it-earth extant is. I- 


infected with, 
hi/ya’ dwagadyeé?’‘dif ne’? dewagadawéf’nye’ ne’ t‘ho’né™ 
in fact, I the first was the did I travel over it the here thus 
o“hwéfidjiya’’ge’. Na’ye’ di” ne” gé’’djik hi’ya o’né, 
it-earth on, That so the by and by in fact, now 
it is then 
éyagodyanén’’nha’ ne’ of’gwe’ ne” t*ho’né“ o™hwéidjiya’’ge‘ 
will they visions see the human the here this it-earth on 
being (s) 
dé"yofidawén’/nye’. Na’ye’ ne” hi’ya’ @"yona’ge’é”, ne” tea” 
will they travel about. that it is the, of course will ie take the where 
after 
OR) ” 


nigya’do’’dé™, oni’ ne tea” mikeo™so”’de™" ne”? tea” 

such as my body is also the where such as my face is the where 
shaped, shaped 

é"yagono™hwak’dé”’, na’ye’ gwa’’t‘ho’ ne”’ @yagodyé™sé"’’gai’ nha’ 


will it-one to be ill, cause, that just here (next) the will it-them, dream visions cause, to 
it is se 
” vay 


ne’ on’gwe’ ne” tci’”’ deyagodawéi’/nye’. 


the human the where as they travel around. 
beings 


Tiho’né™ di’, néyawé’‘hi’ ne’ @wa’do™ ne’’ hé"djion’do” 

Here this, then, so will it come the will it suffice the will again one 

to pass health recover 
ne’ on’gwe’ gono“hwakda’nik. Doga’’t-khé" @"ye‘séi’nya’ ne’”’ 
the human one-it causes to be ill. will one it make the 

being 
o‘hwé?’’ea’ na’ye’ déyonde’nyénidé's’da’ ne” ted’ nikgo"so’’dé™, 
it-wood(en) that will one-it pattern after the where such as my face is 
it is shaped, 


> 


o’‘ni’ ne” ted” nigya’do’dé™. Na’ye’ di’ na’ye, diyoi‘’hwa’ 
also the where such as my body is that so that just it the 
shaped. it is then it is cause (is) 
ne’’t‘ho! né"yawé"’‘ha’ na’ye’ ne” ne’’t‘ho’ €6"wadyea’da’‘gwa’ 
the thus so will it happen that the the there will it-itself do, thereby 
(=there) it is 
ne’ ted” iga’do"k tgagon’di’ @eofya’dage’‘nhi’ dé"’’se’ 
the where I-it keep at all events will I-thy body aid and 
saying 
®conye’ndwa’s ne’’ ted’ seyéfinddé’‘da’ ne” ongwe’‘ne‘. 
will I-thee assist the where thy handiword is the human the 
outspread beings-among. 
Na’ye’ di” @teai‘hon’nya’ ne”’ edjiyon’do™ ne 
That so will it-it be the the will again one the 
it is then cause of recover health 


————————— 


— 


HEWITT] ONONDAGA TEXT AND TRANSLATION 737 


4) 


gono™hwak’danik, na’ye’ ne heyohe’‘ ne skéfi’no®, 
one ill is, that it is the to the limit the peaceful 
édjyénno™donnyo™‘hek. T‘ho’né™ di’” 'gén’gwa’ né"yo’‘dik ne 
will again one keep on thinking. Here this ee only so will it be the 
en 
wi’wéndadenyon’dye’. Na’ye’ gwa’’t‘ho‘ ne” o’/ya’ o/né™ @ei‘hén’”’. 
hence it-day stand out, several, That just here the it other now will I-it say. 


onward. it is 
” 


Na’ye’ ne’ ge’‘he’ akgwe’nyo™ ne’ &kheya’dige’‘nhék ne” 
That it is the T-it Table am the will I-their bodies keep the 
think aiding 
s‘heya’di‘s’&’‘ho” ne’’ ofi’gwe’. Na’ye’ gwi’’t‘ho’ ge’‘he’ na’ye’ 
thou their bodies severally the human That just here T-it that 
hast finished beings. it is think it is 
ne ha’deyon’’ = d@"t‘hai‘hwayea’’da’ ss ne’”’”—s Oa’ a’, ~~ ne” 
the the all methods will he the matter devise the the 
ya/nigon‘ha‘s‘hwa’@"s, na’ye’ ne’ 6™hade’nyéidé™’hd’ ne” 
he-thy mind dislikes, that it is the will he-it attempt the 
dé“hadogwa’‘di’ na’ye’ ne”? Sgagwe’nyd’ d@sayén’nya’k, na’ye’ 
will he-it scatter that the will it-able be will it-thy handiwork that 
it is cut short, it is 


é*yagono™hwak’dé” dé"’’se’ dé"yon’nigon‘ga’ya’ dé"’’se’ 
the will one ill become and will one suffer in mind and 
ne’’t‘ho! heys’do’kt é@"yagodé™hni‘sei’kda’‘gwé” ne” on’gwet. 
£ the there there it ends will it-one’s day its end cause the human being. 
4) 4) 


Na’ye’ di” @gade’nyéndé‘ha’ ne é"kheya’daige’‘nhé"k ne 

That it is so will I-it attempt the will I-their bodies keep the 
then aiding 

on’gwe’ = hé"yontgonda’‘gwik, akda’’s° hé"wakhawi’‘dik ne” 

human will it go on without ceasing, aside will I-it keep bearing the 
beings 
gano™hwakde’‘sid’, na’ye’ tgawéfni’yo’ ne dyén‘ha”’ewa’ 
it-sickness, that there it-the main the if it so be 
it is thing is 

so™ ga‘wé™hni‘si’yé’. Na’ye’ di’ &yogwe’nyohk ne” I’’ 

still one day(s) has. That it is so will it able continue the I 
then to be 

@yonga‘ha’’nhi’ ne”’ akheya’dage’‘nha’. Na’ye’ di” 
will one-me recall the should I-one’s body aid. That it is Heo. 
then 


dé"yonkno™hén’‘khwak ne” gés’ @"ya‘hén”’, ‘Ksoda‘ha’.’ Na’ye’ 
will one-me continue to greet by it the eastern: will one say, ‘My Grandfather.’ That it is 
arily 
ne’? o/né™ gé"s’ ne” I’ Syongwat‘ho’ya’ t‘ho’ge’ @ya‘hén’’ 
the now custom- the I will one-me talk about then will one say, 
aa 
‘S‘hedwi‘so’di’; na’ye’ @yongni’do’‘khwak  ne’”’ — ofi’gwe'. 
‘Our Grandfather’; that will one-me designate, by it the human 
it is beings. 
Na’ye’ di’ ne” I” dé@kheno™hén’‘khwak na’ye’ ne’ égi‘héi’’, 
That it is so the I will I-them, continue to greet, that the will I say, 
then by it, it is 
‘Kheyade’s‘hon’’a‘,’ ne” o/né™ ne’ t‘ho’ né"gadwéfnayeii’’da’ 
‘My dear grandchildren,’ the now the there will I-my word(s) direct 
tea” on’ewe'ne’ t‘ho’né™ o™hwéndjiya’’ge’ deyagodawén’nye‘. 
the where human beings- here-this it-earth-on do they travel around. 
aman’ 
O’ne™ di” is’, hi’yS’, @goni‘hwagénis’dé” hot’ nofiwa‘ho’’dé” 


Now so thou, of course, will I-thee, leave the what thing kind of 
then matter to 


e“sihen”’ ne”’ tei” né"yawen‘hi’. Ofnets yy hisys; 
wilt thou say the where so Will it come to pass. Now, indeed, 


4) 


{yeh 


”) 


’) 


y) 


ere 
a 


738 IROQUOIAN COSMOLOGY [eTH, ANN. 43 
wesa nigon ‘hiyénda’’nha’ ne”’ tea”’ nwa’awe? ‘ha’ ne”’ 
didst thou-it understand the where so did it happen the 
ak’nigon’‘hi’.”’ 
my mind.” 
T‘ho’‘ge' one" ne” De‘haé™hiyawa’’gi‘ wai’ hé“hén”’, 
+ Then now the did he say, 
“Ereerhwa‘ni’‘da’ ne” ted” nisi’nigofi‘he’’dé™ ne” tea” se’‘he’ ne”’ 
“Will I-the matter confirm the where so thy mind is the where thou the 
(=agree to) desirest 
a‘s‘heya’dage’“nhé"k ne’? of’gwe' nwa’eya’do’’dé”, na’ye’ 
wouldst thou-their bodies the human such one’s body is in form, that 
keep. aiding being it is 
gwa’’t‘ho’ ne’’ gofdi’yo’. Djiyoi’“hwada‘ gw” o’‘ni’ ne’”’ ge’‘he’, 
just here the they game One subject (is) just also the I desire, 


animals are. 
hi’ya‘ gi’’s‘hé™, ne” d’ayoyanén”’khe na’ye’ ne”’ a‘s‘heyadodi’‘sya’s, 


not it may be, the any it good would that the shouldst thou-them, show 
become it is thy self, to, 


dogi’’t o’‘ni’ a‘sodi/‘sy#’ ne” s&’s‘hasdé"’‘sia’, swa’djik’ ’of’ ne’’ 
if it be also shouldst thou- the thy power, too much perhaps, the 
it show (=because), 
ni” a‘s‘he’da‘dén’‘gwé” ne’’ ayesa’gé” dé’’se’ ni‘seyéfino’’dé™. 
the shouldst thou-them make- the should one and such as thy manner of 
that fearful thou see doing is. 


Na’ye’ di’, ’on’‘, @yoyanén’’khe’ ne” ga’éi’ gw’ nof’wet 
That it is sothen, perhaps, will it-good become the somewhere just the place 
na‘si’dén’dak, hi’ya‘, hiy’&’, ne’”’ sté”’ d’aesadawé™da’‘dé” dé"’’se’ 


there shouldst thou not, ofcourse, the anything any would it-thee obstruct and 
abide, 


é“sat‘honde‘sdji‘hwé"k ne’”’ o/né™ is’ @yesat‘ho’ya’ ne” on’gwe'. 


wilt thou-it most clearly hear the now thou _ will one-thee tell of the human 
being. 


, 


Hiya’* sté”’ hi’ya de’sadawé?’‘das.”’ 


Not anything ofcourse any does it-thee obstruct.” 
T‘ho’‘geS o/né™ ne” Hadu’’i’ wa’hatcéfinon’nya&’ dé"’’se’ 


Then now the was he plaesaed and 
o/ne™ = wi’hehén’, “Wa’gye’nd’ ne” ted” nis&’nigoni‘he’’dé™. 
now did he say, “T-it accept the where such thy mind (is) made up. 
O’né™ di” Sgofiyat‘ho’yé” ne” tea” n@yawé’‘ha’. Na’ye’ 
Now so will I-thee tell the where so will it come to That 

then pass. it is 
di” na’ye’ ni’a’ wa’gi’gwd’ ne’’t‘ho’ nofi’we @ga’dyén’, 
so that I I-it choose the there the place will I myself 
then it is humble seat, 
ne’’t‘ho! hi’ya’ @egna’gek ne” ted’? nof’wef odo™“hwéndjiyat’gi’s 
the then of course will I abide the where the place it lands rugged are 
ne’ dega‘st@“he’nyo™, ne’ tcd’’ non’we' dega‘sté“he’dji’s 
the it-rock cliffs are severally, the where the place it-rock(s) tall are 
dé”’’se’ o’‘ni’ deganede’dji’s. Hiya’’ di”, son’ga’, d’ayonk’gé”’; 
and also it-mountains tall are. Not so some one, any one-me 
then, would see; 
ne’’t‘ho‘ @oi’dén/dak ne” tea” né"yonnis’‘he’ ne” 
the there will I continue the where so will it endure the 
to abide (last) 
@yo™hwéndjiya’dek ne” t‘ho’né™. Dod’gés, hi’ya’, ’on’, hiya’ 
will it-earth continue extant the here this. True it is, of course, perhaps, not 
d’ayoyanén’’khe’ ne’”’ d’ayagwadyes’da’ ne’ s‘heya’di‘sa’’1' ne’”’ 


any would it-good become the any should we mix the thou-one’s body hast the 
together finished 


HEWITT] ONONDAGA TEXT AND TRANSLATION 739 


of’gwe’, na’ye’ gwa’’t‘ho’ ne’ gondi’yo’ dé"”’se’ ted’ ni’yon‘ 
human that just there the they the game and where so many 
being, it is (=next) animals they are 
odon’ni‘ ne’ tea” o™hwéfdjiya’de’. Na’ye’ tei” néyawé’‘ha’. 
they grow the where it-earth extant (is). that where so will it come to 
it is pass. 
Na’ye’ di” &"yorwe’nyonk ne”’ ohén’do™  ha’gwa‘ 
That it is so willit the power the it-ahead towards 
then have todo 
wi’wéndadenyon’dye’ ne’ kheyadé’s‘ho?’’3‘ dé*kheno™hén’‘khwak 
thither it-day(s) stand severally the my dear grandchildren will I-them greet by it 
ne” on’gwe‘. Hiya’ di’ sté”’ de’odye’&™ na’ye’ &“hadi‘sén/nya’ 
the human Not so anything anyitisdone that itis will they-it-make 
beings. then 
na’ye’ ne” dé"sgiyadye’@k ne” tei” ni’a’ nigyd’do’’dé™, 
that it is the will they two resemble the where I such my body is 
each other humble shaped, 
o’‘ni’ ne” ted’ nikgo™so’’dé™. 
also the where such my face is shaped. 
Na’ye’ di’ ne” gaénidadd’gé™ ne” ao™hwa’’a' aon‘ha‘ni’i‘, 
That it is ne the it-tree certain is the it-above its life strong, 
en 
na’ye’, hi’ya’, ne’ o‘ho’‘sia’ gaéfidaya’kji‘, na’ye’ @yogwe’nyonk 
that it is in fact the bass-wood it-tree is called, that it is will it be able to do 
ne“‘t'ho' @gaidé’ewénk na’ye’ @egd‘séhnya’’dik ne” o‘hwé"’’ea’ 
the there will e be taken that it is will it be made from it the it-wood(en) 
rom 
na’ye’ dé"sgiyadye’@k ne” I” tea” ni’yo‘t ne” ’o”‘gé” tea” 
that itis will they two resemble the I where so it is the to-day where 
keo™son’di’. Na’ye’ di” @yondyei’da’‘khwik ne”  o0’/né™ 
T-a face have. That it is fs will one-it make use of, always the now 
then 
he” I” gé"s’ @yofgyaé’da’’nha’ ne” akheyaén’dat’‘ho™ 
again I custom- will one-my person the should I-one blow upon 
arily approach repeatedly 
ne”’ gono“hwikda’nik. Na’ye’ di’, hiya‘’ sté"”’ de’odye’é™ ne”’ 
the one is all. That it is so not some- anyitisdone the 
then thing 
on’gwe’ I” 8 ®yongadya’donda’‘eweé”. Na’ye’ di” gots’ 
human I will one-my person represent. That it is so custom- 
being then arily 
&yontgo™sd’‘e%’ ne’’ desgayeéfida’‘gwif ne’ I” nigya’do’’dé™, 
will one-one’s face cover the one-it copied the I such my body is 


shaped, 
na’ye’ @gagwe’nya’ ne” tci’”’ gono™sayén’do™” gé"s’ nhé™hén’ne’; 
that itis will it be able to the where  one-lodge-has severally custom- thither will the ogy; 


do it arily 
tgagon’da’, hi’y&”’, ne’”’ hofidu’’)’ ne’’t‘ho’ é"yongadya’dofida’‘gwé”. 
it must needs be, ofcourse, the ey the the there will one-my person represent. 
*hadu’’’, 
Ga’/nyo’, hi’yi? ne” ne’’i‘ho’ hé™“hadi’yo” t‘ho’‘ge‘ o0’né™ 
As soon as infect the the there there will they then now 
arrive 


dét‘hon‘sa’we” ne” &yondadaé™dat”ho” ne’”’ gono“hwakda/nik, 


will they begin the will they-one blow upon the one ill is, 
repeatedly 
na’ye’ tci’’t‘ho’ s‘ha’de’yo‘t ne’ I”? akheyaé”’dat’‘ho”. Na’ye’, 
that it is the same alike it is the I should I blow upon one That it is 
repeatedly. 
hi’yi? tgawéfni’yo’ ne’ Syondeyéinof’ny&’ ne” o/né™ 1’’ge 


in fact it is the chief thing the will one-one’s self prepare the now me-to 


740 IROQUOIAN COSMOLOGY [BTH. ANN. 43 


”) 


hd/ewa! né"yofhdyed’’da’ ne’ o’né™ é"yongei‘hwa’ne’gé” ne’”’ 
towards will one-self face the now will one-me-the matter request the 
akheya’dage’‘nha’. 
should i-one’s body aid. 
Na’ye’ di” na’ye’ ne’’t‘ho’ @gayaé’dagwéfni’yoks ne” 
That it is aS that it is the there will it be a chief thing the 
nen 
oyeVews’on’we', na’ye’, hi’ya’, @yondwéinofnya’’t‘hak ne” 
it-tobacco native, that it is in fact will one-it-as a pledge of this word the 
kheyade’s‘ho"’”’a&‘ dekheno™hén’‘kwa’. Na’ye’ di” tea’ néyeye’ii’ 


my grandchildren I-them greet thereby. That it is where so will one-it do 
then 


ne” o/né™ Sdyewéhnitgé’’nhi’ na’ye’ gés’ S&ye‘hwi’k ne’’ 


the now will one one’s word utter that itis custom- will one-it hold the 
arily 


agel‘hwanowé"’ewl‘, ne’ oyé’gwa’on’we'. 
I-it-matter reverence, the it-tobacco-native. 
Na‘ye’ di’ g@s’ odjisda’’ge‘ hé"yago’di’ ne”? oyé’gwi’on’we', 
Thatitis so  custom- it-fire-on there will one- the it-tobacco-native, 
then arily, it cast 
o/né ttho’ge’ hi’yaé’ dé@tgayé’gwaé’dé” t'ho’ge’ o/né™, 
now then of course thence will it-smoke arise then now, 
hi’yd’, Swa’do” dé"tgyé’gwadiyén’dé”. Na’ye’ di” ®gayii’- 
of course will it suffice thence will I-it-smoke draw. ‘That it is : ae will it-be 
en 
ponte = y ns 2 y ? 
dagwénni’yoks na’ye’ ne” @yondyeii’da’‘khwak  dé’’se’ ne’ 


one of the chief that it is the will one continue to use it and the 
objects as a means 


eyongadya’dofda”‘gwé”, na’ye’ di’ é"yes’d&’ ne’  tci’”’ 


will one my person represent, that it is fe will one-it use the where 
then 


godegd’’dif ne’ of’gwe‘, ne’’t‘ho’ gé's’ ha’dé"ye’‘gwi’ ne” 


one-a fire has the human the there custom- thence will one-it the 
kindled beings, arily take up 


o’ge™“hadai’‘hén’, na’ye’ Syes’da’ ne” Myondonyaén’‘ho” na’ye’ 
it-ashes hot, that itis willone-ituse the will one-them scatter that it is 


ne” ha’dé"yongo‘da‘gwa’ ne’ eyeé"’da’ ne’? gono™hwakda/nik 


the just will one-it go over the one’s flesh the ‘one ill is 
o/né™ = ne’t‘ho’‘ge‘  akd4’’3°hé"swe’‘da’ ne’? —- Ono™ sodai’no™ 


now at that time away hence again will the Sickness 
it go 


7) 


4) 


ne’ Gano™hwakde’ ‘sai’. 
the It-Sickness. 
Na’ye’ gwi’t‘ho’ @¢ayaé’dagwéfini’yoks ne’ o/né% J” 
That it is just there will it be one of the chief things the now I 
®yonga‘ha’’nha’ ne’? agei‘hwanowé"’‘ewi' ne’? awé™so"’ ‘ews’ 
will on-me remember the I-the thing have reverenced the corn meal 
odjis’gwa’, na’ye’ di’ gé"s’ @yoritna’djya’yé” ne’ o/née™ 
it-mush, that it is so custom- will one-a pot set for the now 


then, arily, one’s self 
@wadei‘hwa‘dén’dya’ ne’ é&kheyadofiyaén’‘ho”. Ne’’t‘ho’ di’”’ 
will-it-the ceremony start the will I-one asperfe (with ashes.) The there ; ee 
en 
né"yo’dik ga’nyo’ gwa’’ niwat‘ha’wi’. Na/ye’ @gagwe’nyii’ 
so will it con- as soon as just so it is time. That it is willit beable to do 
tinue to be . 
ne’ €"djyof’do™” ne’’? gono™“hwakda/nik.’’ 
the will again one the one és all.”’ 
regain health 


Vee 


HEWITT] ONONDAGA TEXT AND TRANSLATION 7Al 


”) ws? 


T‘ho’‘ge‘ o’né™ ne’? De‘haé™hiyawa’’gi’ wa’hé"’‘hei’, “O’né™ 
Then now the did he say, “Now 
hi’yi’ wa’seyéfnénda’’nh&’ ne’ ted’”’ nisd’nigofi‘he’dé™“ ne 
in fact didst thou-it complete the where — such thy-mind is formed the 
tei’”’ né"sanakdo’’d@k ne” ted’ o™hwéfdjiya’de’. Da, ne’’t‘ho‘.” 
where _ so will thy position be the where it-earth extant. So, the there.” 
T‘ho“ge o/né™, dofisa‘hiyadekha’ ‘sya’. 
Then now hence again did they two 
separate, 
O’ne™ ne” De‘haé“hiyawa’’ei' sa‘ha‘dén’dya’. Ne’? o’né™ 
Now the again he started home. The now 
hon‘sa‘ha’yo” ne” ted’ thodadasgwa’‘hédé’ o/né™ wa’he’“‘hen’, 
there again he arrived the where there he has an upbuilt roof now did he say, 
na’ye’ wi’honhwat’‘ho’yé” ne’ Odéfidonni’’&‘, “O’né™ sa’gyo”. 
that it is did he-him tell the It. The Sapling, “Now I have 
returned. 
O’né™ oi‘ hwagwe’gi! wa’wadeyénnénda’ nha’ ne” tea” n&"-yawe"’‘ha’. 
Now it-matter entire did it-itself complete the where so willit come 
to pass. 
Da’, o’né™ di” ne’’t‘ho’ hé"’dne’ tc&é’”’ nof’we' agei‘hwi‘sa’’1'.” 


So, now so the there there will where the place I-it promised.” 
then we two go 


T’ho’‘ge* o’/né™ ne’ Odén’donni’a‘ wa’ hée’‘hén’, Ounce Ong 
Then now the It, The Sapling, did he say, “Now too 
ni’i‘ ageyénnénida’’i‘ ne’ ted’ ni’yon’ sai‘hwi‘sa”’i‘ ne’ tea” 
I Lit have completed the where so many thou them ordered the where 

humble it numbers 
sfyyee ae ,) 


n@cadye’i’? ne’ ni’’a’. Na’ye’ di’ o/né™ k’nigofi’‘hid’ ne” tci’”’ 
t=) J Do 


so will I doin the Te That itis so now Iam watchful the where 
work humble then 


ise’ Ga’nyo’ dét’ge’ o/né* 6"dwa‘dé"dya’ (e"dwa‘dén’dii’). 
thou As soon as T return now will we start. 
hast 
said, 
Omer di“ so 2 snigaewarade saci.” 
Now so too 1 I-myself have made 


then humble ready.” 
” way 


T‘ho’‘ge‘ ne De‘haé™hiyawa’’ gi‘ wa’ hé"’‘hén’, 
Then the did he say, 
“TDiyat‘hofyon’nya’ gwa’” o/ni’, na’ye’ di” é@dwa‘hoi’yok, 
“Let us two-ourselves make just also, that it is ree will we embark in it, 
en 


”) 


tgagon’da’ hi’ya’ ne’’ son’ga’ &“ha‘hongawé”’‘dat.” 


it must needsbe, in fact the some one will he be a volunteer with 
others.” e 
O’ne" t‘ho’‘ge‘ wi’ hiyat‘hofivon’nya’. Niyoi‘hwagwa‘hi‘ 
Now then did they-for themselves make a So it’a short time was 
canoe. 
one ~=wa’hiyat‘honwi’‘si’. O’ne™ ne”  De‘haé™hiyawa’’gi‘ 
now did they the canoe finish. Now the 
wihe’‘hén’, “Hau”, ga’e’ nofida’‘swe‘, ne’’ tea’’ ni’yofi‘ ne 
did he say, “Come, hither thence do you the where somanyitis the 
come, 
hehe’, gé"s’ hi’y& sté’’ d’awagno’wé”, dyéi”‘ha’gwa’ 
he desires, custom- not anything any would L-it fail if so it be, 
arily, to do, 
ayongya’da’’nha’.” 
one-me would appeal to.” 


’? 


742 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


T‘ho’‘ge‘ o’né% hi’ya’ dawa‘sa’wé” wia’hadi’yo”; na’ye’ 
Then now in fact thence it began did they arrive; that it is 

ne” wa’ha’yo” ne” Ské™“hnak’sé” dé ’’se’ wa’hé’‘hén’, “1” 

the * did he arrive the u Fox (=Bad Skin) and did he say, Cat 
Seat*honga’ya'k. EHeat‘hongawé"’‘dat.” De‘haé™hiyawa’’ei‘ 
will I volunteer. Will I be with the volunteers.” 
wi’hé’‘hén’, ‘Hot’ nofiwa‘ho’’dé” di’, nis’’#‘, né™“sye’’’ ne 
did he say, “What thing kind of so thou so wilt thou-it the 
then do 


o/né™ hé*dwa’yo”?” O/’né™ ne” Ské™“hnak’sé” wia’hé?’‘hé”, 
now there will we arrive?” the Fox (=Bad Skin) did he say, 
“Na’ye’ ne” mi” ne’ o/né™ he‘di’’ge’ @eayéfids’’nha’ ne 
“That it is the the I the now on the ground will it alight the 
Ono?’wa’ I” dé ge’‘ewa’ dé"”’se’ @@kdisewa’‘da’.” 


it head I will-it-I take up and will I make up lost time 
(in speed).”” 


O’née™ ttho’‘ge niyoi‘hwagwa’‘ha‘ t‘hi‘hadide’nyo” ne’’t‘ho‘ 
Now then so it was not long just they others are the there 
wi’hadi’yo”. O’né™ hé’’ s‘haya’’dada‘ ne’’t‘ho’ wa’ha’yo” 
did they arrive. Now again one other person the there did he arrive 
na’ye’ ne” Skwa’yé™ haya’dji‘; ’o’né™, ’or‘ké’, ne” na” 
that it is the Otter he is called; now, in turn, the Ane 
a 


wihe’“hén’, “I” o/ni’ ne’’t‘ho! é&khongawé’‘dat.”  T‘ho’‘ge‘ 
did he say, ti3 f also there there will I volunteer beside the Then 
others.” 
ne” De‘haé™“hiyawa’’eif wa’hé’‘hén’, “Hot’ nonwa‘ho’’dé’ di” 
the did he say, “What thing kind of so 
then 


nis’ né™“sye’ai’? ne” o/né™% ne’’t'tho’ hé*dwa’yo”?” O/’né™* ne” 
the so wilt thou-it the now the then there will we arrive?”’ Now the 
thou do 


Skwa’yé™ da‘hai‘hwa’si’gwa’ dé ’’se’ wa’hé’‘hén’, “Ne” o’né™ 
Otter did he reply and did he say, “The now 
dé"t‘hodisgwa‘di‘ha’dye’ ne’? Ono"’’wa’ dé"’’se’ ga’nyo’ ne’’t‘ho’ 


thence will he be comuie at top speed __ the it-head and as soon as the there 
wit 


iz) 


”) 


é“hayo?’”’da’ ne’’ ganyadak’da’ t‘ho’‘ge’ o’né* I” 7o?‘kev 
will he-it bring the it-lake-beside then now I in turn 
” “19 


hé"s’khawa’ ne Ono” wa’. Ganonwigonwi’‘s‘ho” ni 
willagain I-it carry the it-head. It is in the depths of the water the I 
d@gadongo’‘da’, hiya’ d’ofsayonkha’’nha’.”’ 
there will I pass along, not any again would one overtake me.” 
Tho’‘ge ne” De‘haé“hiyawa’’ei’ wia7hé’‘hén’, . ‘Hiya’, 
Then the did he say, “Not, 
hi’yi’, d’agagwe’nyad’ ne” ted’ nidi‘snii‘hwayed’’di‘.” 
indeed, any it could do it the where so you suggest doing it.’’ 
T‘ho’‘ge‘ o/né™ hé”’ o’yaé’ ne’’t‘ho’ wa’ha’yo”. Na’ye’ ne”’ 
Then now again it other the then did he arrive. That it is the 
Nagaya’’er’ o/né™ ne’’t‘ho’ wa’t‘hada’’nh&’ dé’’se’ wa’ hé'’‘hén’, 
Beaver now the there did he stand there and S) did he say, 
“1” o/ni’ &khofigawé"’‘dat.” O’né™ ne” De‘haé™hiyawa’’gi‘ 


eT) also will I volunteer beside the Now the 
others.”’ 


wi’ he’‘hén’, “Hot’ nofwa‘ho’’dé” di” nis’ né™“sye’éi’ ne 
did he say, “What thing kind of sothen thethou sowilt thou-itdo the 

o’/né™ ne’’t‘ho’ hé*dwa’yo”?” Ogondi’dye’ da‘hai‘hwa’si’gwa” 
now the there there will we arrive?” Right away did he make reply 


? 


|, OE 


it a ti we 


HEWITT] ONONDAGA TEXT AND TRANSLATION 743 


dé’’se’ wa’hé’‘hén’, ““Na’ye’ ne” ni” ted’? n&gye’d’ ne’”’ o/né™ 
and did he say, eee the the I where sowilll-itdo the now 
hé"dwa’yo”, na’ye’ ne’ G"gyd’’didak ne’ ga‘hofiwagon’wi'. 


there will we arrive, that itis the sa T remain in it the it-canoe-in. 


Dyén’‘ha’gwa’ = dé"wado™hwén’djiok I’ ne” nai” Seén/dyi’k 


Ifit so be will it needful become I the the will it-the tree cut 
that own, 


doga’’t oni’ dé"°wado™hwén’djiok ne’? dondak’hawa’ ne’? Ono®’’wa’ 


nie also will it needful become the thence I-itshould the it-head 
wring 


@kewe’ny&’, na’ye’ ne’’ hiya’’ ganofiwagon’wa‘ d’agadofigo’‘da’.” 


will L-it able to that, the > not it-depths of water in any I-it should pass 
do, be, itis through.” 
T‘ho’‘ge’ o/né™ ne” De‘haé™“hiyawa’’gif wa’’hé’‘hén’, “O’ne™ 
Then now the did he say, “Now 
hi/yi’ wa’wade’tchéfni’ ne’”’ é“hagwe’nyi’ &™s‘hongniya’dage’ ‘nha’ 
in fact it has been found the will he able be will they-us two aid. 
O’né™ di’ ne’’t‘ho’ ha’degaye’i’ ne’’ ted” nidyo™’.”  T*ho’‘ge! 
Now  sothen the there just it suffices the where so many we are.” Then 
o/né™ naye’’-djik t‘hot’/‘ha’ na’ye’ ne’ i‘ha’do*k, “I” o/‘ni’ 


now all around eee he is that it is the he is saying, Cat » also 
talking 


@khofigawé™ ‘dat.””,  Ské™hnak’sé” o’‘ni’ ne” Skwa’yé™, na’ye’ 


will I volunteer with the others.” Fox also the Otter, that it is 
4) 4) wr) » 99 


o” ne” na” wa’hnihén’, ‘Ne’’t‘ho’ 0” ni’d‘ héya’ene’. 
too the thethat did they two say, “The there too humble will we two go.” 
we 
T‘ho’‘geS o’né™ wa’hofidi’dak ne’ ga‘honwagon’wa‘s dé"’’se 
Then now did they embark the it-canoe in and 
o/né™ hofna‘dén’dyon’ (wa’hon‘dén’dya’). 
now they departed. 
Ga’nyo’ ~~ wa’hadi’yo” ne” tea” tea‘hwe’‘no’ o/nén 
AAS soon as did they arrive the where there it-is-land now 
wi’hiyadida’‘ewd’ ne’”’ De‘haé™hiyawa’’ei‘ dé”’’se’ ne”’ 
did they two debark the and the 
Odéndonni’’a‘, dé"’se’ ne’ ted’ ganedagé™“hiya’da’ ne’’t‘ho‘ 
Sapling and the where it-top of the bank the there 
wi’t‘hnida’nhi’. Hao™hwi’’i' ne’ Nagaya’’ei’ tchi‘haya’’dada‘ 


did they two stood. He alone the Beaver the while he remained 
aboard 


ne ga‘honwagon’wa! dé"’se’ wi’hé’‘hén’, “Thane di” 
the it-canoe-in _and did he say, “Here this so then 
@wagat‘honwayén dak. E"k’nigonh’‘hi’k ne” dyén’‘ha’gwa’ 
will I-my canoe keep lying. Will I be on the lookout the if so it be 
dédjiyado™“hwén’djio‘s ne” agniyi’dage’‘nha’ agwas’ na’ye’ 
will you two have need the should I-you two help verily that it is 
gén’gwa’ dé@tcgniyas’‘hon’, ne’’t‘ho’ ha’degaye’l’,  agwas’, 
only (it is just) thence will you-me name, the there it suffices, verily, 
ogonda’dye’ ne’’t‘ho’ hé"gyo"’.” 
it right away the there there will I arrive.” 
T‘ho’‘ge‘ o/né™ naye’’-djik da‘hada’dya’ (da‘hofida’dya’) dé 
Then now everywhere thence he spoke (thence they spoke and 
wivhénni‘hén’, “1” o’‘ni’ ofgwadadeyéinéfida’’i. Agwas’, na’ye’ 
did they say, “We also we have made ourselves ready. Verily, that it is 
eéh/ewi? détcewayas’‘hon’.”  O’née™ di” wa’hiyadyén”‘ha’ewa’ 
only (it is just) thence will you name us.” Now so then did they become surprised 
ne’’t‘ho‘ hodino™ waedon’dye’, ne’’t‘ho‘ di” gw’ t‘hd 
the there their heads above the waters the there so then just there 
moved along, (nearby) 


)? 


D1. 


744 IROQUOIAN COSMOLOGY [BTH. ANN. 43 


wi goni‘so’gwa’, ne’ nhwa’tgayo’’dage‘. Skwa’yé™ da‘hadyeé™’ ‘di’ 
did they come ashore, the all it-game animals are. Otter he the first was 
wi’hanedo/dak dé"’’se’ ne’ ted’ ganedagé™“hiya’da’ ne’’t‘ho‘ 
did he ascend the bank and the where it—top of the river—bank the there 
r’ha’dyé” dé"’’se’ oni’ wa'hé’‘hén’, “T‘ho’né™, di”, ni’’a‘, 
did he seat himself Mins also did he say, “Here this, so then, 1b 
égetgo’dak dé"’’se’ agwas’ é"wagadadeyéfinénda’ ik dyén’‘ha’ewd? 
will I keep sitting Rar fully will I myself have prepared ifit so be 
déwado™hwén’djiok ne’ agye’ndiwi’s.”’ 
will it become necessary the should I—it aid.’”’ 
T‘ho’‘ge‘ o/né ne’ De‘haé™“hiyawa’’gi wa’howé?’‘has ne” 
Then now the did he-him remark to the 
Odéfidofini’’3‘, “Hau”, gi’sa‘, oné™, di’, diya‘dén’dya‘.” 
The Sapling, “Come, therefore, now so then let us two start.” 
T‘ho’‘ge‘ o/né™ wia’hiya‘dén’dya’. Ne’ o’né™ hwa’hni’yo” ne” 


Then now did they two start. The now theredidtheytwo the 
arrive 


te’ tga’‘he’ hiya’’ son’ga’ de’’djié’s. T*ho’‘ge‘ o/né* ne” 


where thereit-tree not (itis) someone any still one Then now the 
stands goes about. 


Odéfidofni’ a! wa’hée’‘hén’, “One ni’3S S eade’nién’dé” ne’”’ 
It, The Sapling, did he say, “Now humble I will L-it attempt the 
odd’ the.” O’ne™ di” wa’hade’nién’dé” ne” a‘hai’’t‘hé” ne’’ 

will Lit climb.” Now so then did he-it attempt the should he-it climb the 
tea” gii/‘he’. Dosgé’*ha’ gwa’’ nigé’* nhe‘hawe’non‘ o’né™ 
wher? _ it-tree stands. Near it is just so far it is thither he had gone now 
he‘da’’ge’ na’dofida’we’, ne’’t‘ho’ dofida‘haya’dé"’’nha’ he‘di’’ge‘ 
downward thence did it come, the there thence did his body fall ground-on 
ne’’t‘ho‘ donsa‘hadé’’nha’. O/’/né™ di” wa’he”hén’, “Hiya’’ 
the unre there again did he stand, Now so then did he say, “Not, 
hé’” ’on’’, d’akgwe’nya&’ ne” agéa’’t‘hé’, swi’’djik hiyi’‘ de’a’wet 


it seems per- any I able to do the should T-itclimb, too (because) not any, it feas- 
haps, it, am much it is ible is 

agaye’na’ ne’ ga‘si’da’’ge’.” T*ho’‘ge’ ne’ De‘haé“hiyawi”’ 

could it-it grasp the my-feet-on.”’ Then the 

wa’hée"’‘hén’, “Ne’’t‘ho‘, hi’ya’, ni’yo‘t ne’’ odofni’ x‘ ne” tei’ 
did he say, “The there in fact so it is the it infantile is the where 

son’‘he’, O/’né™ di’? wa’gadogé"’‘ha’ ne’ ted’ nofwii‘ho’’dé” 

thou art alive Now so then did it evident become the where thing 

(+thy life). 

*a/‘so™ diyodo’”’kd&’ ne’’ tc&’”’ ni’yo‘t ne’”’ sayeé’’’di’. Na’ye’ 
still it-it lacks the where so it is the thy seek That it is 

hi’y&’ ’&’‘so™’ dwagnowé?”’i‘ ne” sayeé’’da’. Na’ye’ hi/yd’ ’&/‘so™ 

of course still there have I failed the thy flesh. That itis indeed still 

dwagnowé"”’i‘ ne” tc&’”’ ni’yo't ne’ s&‘si’da”ge’.  Hiyad’', se’”’ 


there have I failed the where So it is the thy feet-on. Not itis, in fact, 
to do 


de’ge‘he’‘gwi’ dé"wado™hwéfdjiyo’khe’’—khé"’‘, ho‘, hwéi’do™ 
any I desired thought, will it necessary become—will it, perhaps, whensoever 
gwi”’ ne” aséai’thé” ne’ tca’’ odéndof’ni’. O’né™ di” 


just the phouldz shout the where it-tree is growing. Now so then 
clim 


é"skdogé"s’da’ (for &"kdogé’s’di’). Na’ye’ hi’ya’, diyodo’kdas’’i‘ 
will I-it amend. That itis ofcourse there it-it has failed 
ie hiya’ da’de‘sa‘si’dadi/‘ewén'.”’ 


he not it is any, two thy feet arches have.’’ 


HEWITT] 


T‘ho’‘ge‘ 
Then 
ne” Odéndonni’’a‘ 
the It, The Sapling, 
De‘haé™hiyawa’’ei‘ 


o/né™ 
now 


wa hée”’‘hén’, 
did he say, 
wi haad‘si’’dadat, 
did he-his feet hold out, 
wa haye’na’ 
did he-it seize 
nhwi’ha’‘hwa’ ne”’ 
there did he-it bear the 
o/né™ = wa’hé?”“hén’, 
{now did he say, 
ni/yon’ ne” dwagado’kda’’i 
so much it did I-it-left un- 
is finished 


the 
ogonda’dye’ dofisasda’’nha*. 
right away again do thou stand up. 
O’ne"™ 
Now 


tea” 

where 

(a3 O’ne™ 
“Now 
PIS 


ha’gon’wi' 
inwards 
t‘ho’‘ge‘ 
then 
4) tea’ >} 
the where 


O’ne™ di” 


Now so 
then 


sia’ ther. 
do thou it climb. 


dé“hiyatge’‘ha’. 
will they two arise. 


ne 


gi" djik 
by and by 


hi/yd’ 
in fact 
TY; 
Hiya’, 
Not, 


= PAG eS oS 
gi’s‘hée™, 
I believe, 


4) 


nidyadyeid’‘ne’.”’ 


so thou-I-it, are about 
to do.”” 


o/né™* ne” Odéndonni’’s‘ 
now the 
wi baa’ the’, 
did he-it climb. 


nonwi‘ho’’dé” 
thing, kind of 


T‘ho’‘ge‘ 


tea 


Agwas’ 
Extrenely 


o/ne™ 
now 


dé?”’se’ 


ONONDAGA TEXT AND TRANSLATION 


“Da‘sai‘si’ dadat.” 
“Do thou-thy best present.” 
o/né™ 
Now 
ha‘si’da’’ge‘ — dé"’’se’ 
his foot-on 
de‘ha‘si’da’‘hé" 


two his foot middle 


ne 


skénno?’’djik 


t‘ho’‘ge‘ 
then the 
o/ne™ 
now 
~ ‘ 
non’we‘, 
the place, 
wi’ ceyénnénda’ nha’ 
did-I-its fabric furnish 
tei” age‘sén’/ni‘. 
where I-it-made. 


Hau” 


Come, 


and 


ff) 


the 
sa‘snd’wé"™ 
do thou hasten 


o/nen 
now 


ewat’’ thos 
just there 
(=next) 
d’a’dayofgniye’is ne”’ 
any, should it—us suffice the 
for (=no time for) 


wi’ t‘ho’nofwaya‘hé"’‘ha’ 


did he—hasten 
o‘sno’we’ 


peaceful—most it-swift 


he’ tgé™“ nhwa”he’. Hwa’ha’yo” ne” tea” gaé“hagé™hiya’da’ 
up high thither did he There he arrived the where it-three-top (is) 
go. 
o/né™ hiya’ wa’t‘ho’nofiwaya‘hé?’‘ha’ o/né™ wa’hantyonda’gwa’ 
now, in fact did he make haste now did he it-unfasten 
ne”’ Ono?’ wa’ dé"”’se’ wi’ha‘hi’ewa’. Ogondi’dye’ 
the it-head and did he-it, remove. Right away 
donda‘ha‘gwe'né"’‘da’, na’ye’ s‘hanéfite‘haga’dif ha‘ha’wi’ ne” 
thence did he come back, that, it is his arm on one side he-it bore the 
Ono®’’wa’. Agwas’, gwi’”’ da‘hadagwa’i‘sy&’ na’ye’  ne’’ 
it-head. Verily, just thence he came straight that it is the 
down 
o‘snowii’dye’. Niyov‘hwagwa‘ha” one" he‘da’’ge‘ 
it-swift was in It was a short time now ground-on 


moving. 
ha’donsa‘hada’’nhd’. 


T‘ho’‘ge’ ne’ Odéfdonni’’aé wa’ hé"’hén’, 


there again did he stand. Then the did he say, 
“Nigé” he” sén’/‘ges da’tgadongo’‘da’. Na’ye’ hi’yi’, 
“Tt is extreme hardly any I-it did pass through. That it is, in fact, 

agwas’ dago’‘sii’ ne” tci’”’  nigaéf’des, dakdagwai’‘sy& 

verily thence did I- the where so it-tree longis, thence did I come 

it strip straight 

gén’owas’.  Ne’’t‘ho’ di” nwa&”’awé"’‘ha’, na’ye’ ne’”’ ga‘si’da’’ge‘ 

only. The there ee so didit come to pass, that,itis the my foot-on 
dawa‘sa’ we”, gnondi’ge’‘s‘ho”’ gyi’di’ge’‘s‘ho”” gwit’’ thos 

there did it begin, my legs on-along, my body-on-along sr ore 

x 


19078°—28——48 


746 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


oni’, gagwe’gi’ wa’tgé“hnagén’‘sia’ dé"’’se’ ne” tei’ gi’‘he’ 
also, it all did it—the skin strip off and the where it—three 
stands 

ne’’t‘ho‘ 0” na” nwa’ awé’‘ha’. Agwas’, gén’ewa’ 


the there too ihe so did it come to pass. Verily, only 
thal 


dedjyoéfidasdat’‘hek, = swa’djik’ dagadya’da‘sno’wat. O/né"™ 


does yet it tree glisten too much thence I-my body hastened . Now 
(= because) 
di’”’ sagyo"’’da’ ne”’ agegwa‘ho"’‘na’, na’ye’ ne 


so again Lit the I-it went to fetch, that it is the 
there brought back 


caé™hagé™ hiya’ da’ tgano™ wa‘ha’‘ewa’.”’ 
it-tree top there it-head was attracted.”” 
T‘ho’‘ge‘ o/né™ ne”’ De‘haé™hiyawa’’gi‘ wa hehe’, 
Then now the did he say, 
“Na’ye’ &yont‘hoya’’t‘hak ne’ tea’? higwi’! wa’s‘hwadjiida’dye’, 
“That it is will one it use for story- the where towards hence they ohwachira con- 
telling tinues on, 
néngé’“‘ha‘ ga’‘he’ ne” tea” mnwa’awé?’hd’. Na’ye’ di” 
this it is it—tree the where so did it come to pass. That it is so 
stands then 
@yeyas’t‘hak ne” gé™“hné"s’gwa’.” 
will one-it keep the it-cottonwood.”’ 
naming 
T‘ho’‘ge’ o’né™, o’né gwa’’, wa’hiyatgé’ha’ ne’? O‘ha’d’ 
Then now now just did they two arrive the 
(from sleep) 


dé"’’se’ ne’ ho‘soda‘ha”. Gondadye’”’ wa’ontgat’‘hwi’  ne’”’ 


and the his grandmother. At once did she-it look at the 
y) 


ted” _ tga’*he’. Wa’e’gé” ne” hiya’ egwa gat’ed’ 
where there it tree Didshe-it see the not just anywhere 
stands. 


de’sgano™ wa ‘hai’. Gonda’dye’ wa’diyago‘héne’‘da’ dé"’’se 


any still it-head rests up At once did she ery out and 
(there). 


wi’diyo™s‘hénthw2’, wa’a”‘hén’, “O’/ne™ ne”’ nén’! 
did she wail, did she say, “Now the this 
wa’diyonkhi’‘gwé"” ne’? Ono’wa’. Sadya’da‘sno’wat  di’’.”’ 
did they—it—take, from us the it-head. Do thou make haste 


n/é ”) 


fee "9 
Tho’‘ge’ o/né™ wa’diyodi‘hén’e‘da’ na’ye’ ne” gai’sdowa’né™ 
5 5 
Then now did they (an.) ery out that it is the it-noise loud (is) 
ne”’ nhwia’tgayo’’dage'‘. O’née™ di’”’ ne” O‘ha’ i’ 
the every it-game animal in Now sO the 
number. then 


o/né™ wa‘ho’nigofi‘hiyénda’’nha’ ne” tea’ oné nwa’awé’‘ha’ 
now did he-it understand the where now so it came to pass 
dé’’se’ waihé"‘hén’, “O’né™, hi’ya’, ne’’t‘ho’ nwéa’awé?’‘ha’ 
and did he say, “Now in fact the there so did it come to pass 
tchi-gado"k’ hi’ya’, sté°”’ gwd” niyawé"’‘se’, swa’’djik o’né™ 


I kept saying of course, some- just soit is about to too much now 
thing happen, (= because), 


naye’’djik wade‘sa’i‘ ne” I” ayofigei’yo’. Gagwe’gi‘ 
every where one has made the I ee ea It-entire (is) 
ci. 
hi’yi’, he’”’tgé" ga’‘haa’ ne” ond’’ga’ dé"’’se’ ne’ o‘ha’a’ onéfi’ya’ 
of course, up high one-it has the _it-horns() and the it-flint- it-stone. 
put (stone) 


Hiya’’, di’, ni” sté”’ d’akgwe’ny&’ heyoi‘hwas’twi' agye’nawa’s. 


Not, so I some- any should I be able there it-matter least should I-it aid. 
then thing to do (is) 


”) 


HEWITT] ONONDAGA TEXT AND TRANSLATION 747 


O’ne™ di ha’de‘syi’’dif — sasge/“nha‘. S‘he‘se’”’k ne”’ 
Now so the-thyself alone do thou-it strive Do thou-one the 
then for. pursue 
hwiv’hadi’‘hwi’ ne’? Ono?’’wa’.”’ 


hence they-it have the it-heard.”’ 
taken 


T‘ho’‘ge‘ o/né™® ne’ eya’daigé’’‘dji‘ wa’dyond/‘dat ne’’t‘ho‘ 
Then now the she the old-bodied did she run (her heels the there 
showed) 
nhwa’edak’he’ ne’ te&” tgi’‘he’. Ga’nyo’ ne’’t‘ho’ hwi’e’yo™ 
thither did she run the where there it-tree As soon as the other there did she 
stands. arrive 
o/né’” wiondyén’‘ha’gwa’ ne’’t’ho’ hadiyandéa’nyo” dé’’se’ 
now was he surprised the there their tracks appeared around and 
o/né™ wa’oftgat’“hwa’ ne”  ha’dewadtchot’‘hwas hagwa’di‘ 
now did she look the to it-sun-set (is) (west) towards 
nhe‘hofne’non’. T‘ho’‘ge’ o’né™ di” wa’dyona/‘dat. O/’/né™, 
thither they went. Then now so did she run(=showed Now 
then her heels). 
hi’ya’, wa’hofwadi’‘se’k ne” De‘haé“hiyawa’’gif hofina’tchi’. 
in fact did she-them pursue the they are friends. 
O’né™ ne” o/né na” o/né gwi” honnat‘hon’de’ o’né™ 
Now the now the that now just they it heard now 
dayedak’he’ _o‘snowii’dye’. Niyoi‘wagwa’‘ha‘  o/né" owt” 
thence she comes it-swift is. It-a short time (is) now just 
running 
dofidayago‘héfe’‘da’, iyon’do"k, ‘“ Dofda‘swa’‘hwii‘ ne’”’? Ono®’”’wa’.” 
thence did she cry out, she kept saying, “Thence aly you-it bring the it-head.”’ 
ack 
T‘ho’‘ge o/né™ ne”? Ské"‘hnak’sé” wa’hé’‘hén’, Dd’, das’‘ha‘. 
Then now the Fox (—Bad Skin) did she say, “Lo, thence do thou- 
it me-give. 


I” hek’haiwa‘ ne” Ono’wa’. Giyand’we’, se”, ni’a’. Hiya’! 


I hence let me the it-head. ITamswiftof infact, I humble. Not, it is 
bear it foot, 
d’ofisayonkha’’nha’ ne” ni’’.””’ = T‘ho’“‘ge’ ne”? ~Odéndonni’’ a‘ 
can she-me overtake the the I.” Then the 
wa’ honwe"’‘has, “Hiyd’’ hoi’‘, d’agat‘hon’dat ne” Is’ ha’‘s‘hawa’ 
did he-him say to, “Not perhaps, any should lit agreeto the thou hence shouldst 


thou-it bear 
ne’? Ono" wa’, swa’’djik, hi’ya’, oyén’det s’nigon‘ha’’t‘ha’, na’ye’ 


the it-head, too much of course it plain is thou-it dost ridicule, that it is 
ne’ des’nigonhi’’sia’.”’ 
the thy-mind is double.” 
T‘ho’‘ge‘ ne’? Djiokda’gi’? wi’hé"’‘hén’, “1” dé” hek’hiwd'. 
Then the Gray Squirrel did he say, Chie then let me-it take. 
He’tgé"’‘s‘ho™ ni” dégéf‘hiya’kho"’‘né’ ne” o/né* @kha’wi’ ne” 
Up high along the L will I-the trees, go crossing the now will I-it be the 
bearing 
Ono"’wa’. Hiya’’ d’ofisayonkhi’‘khwa’ ne” Ono?’ wa’.” 
it-head. Not any again they-it take from us the it-head.’’ 
Tho’‘ge’ ne”? Odéndonni’’ sé wa’hé’‘héen’, “Ne’’t‘hoS ha’degaye’i’ 
Then the did he say, ““The there it suffices 
(thus) 
ne” tea” nigé”, hi’yi’, dyén”ha’ewa’ dewado™hwén’djiok. 
the where so far it is, in fact ifso it be will it become necessary. 
Ne’’t‘hoge’ o/né™ ha/‘si’? @sewaye’ndiwa’s.” 
At that time now not before will you-me help.” 


Niyoi‘hwagwa‘ha’’ o/né™ ne’ Odéfidonni’ a’ wa’hatdd’ca’ ne”’ 


So it time short is now the did he-it notice the 


748 TROQUOIAN COSMOLOGY (ETH, ANN. 43 


y) 


dosgé‘ha’  o/né™  nivedak’he’ ne gokstén’’a‘, —t‘ho’‘ge‘ 


near it is now here she is running the she old woman is, then 
o/né da&‘ha‘ewis’hé” wa’t‘haa’‘dat. Ne’’t‘hof gwia’’t‘ho‘ 
now did he-his full force mat forth did be run. The there just there 
hadidakhenon’dye’ ne’’ hofina’tchi’, he’tgé"’’ oni’ ne”? Djiokda’gi’ 
they ran aiplone severally the they friends are, up high also the Gray Squirrel 
dé’’se’ ne” Skaya’nis de‘hadié“hiya’kho"’‘ne’ ne” ted” 
and the Fisher they acrossed from tree to tree in the where 


their flight 
ni‘hodigwe’nyo™ t‘hofind‘gwis’‘hé’’ ne’’ a‘honwa‘hnondi’dye’ ne’”’ 


so as they able were they-their full peng the should they-him follow closely the 
put fort! 
Odéndonni’’a’. Hegagonda’‘gwif dosgé™“ha‘ niyedak’he’ ne” 
5 It is gradual near it is there she ran the 
eya’ dage’dji‘, i’no™ ne” na” nhwa’héni’ne’. T‘ho’‘geS o/né™ 
she the ancient one, far the thethat there they were going. At that time now 
ne” De‘haé™“hiyawa’’gi‘ wa’ her’ ‘hén’, “Hate’ewi‘, o/né™ 
the . did he say “Behold, now 
da‘sa‘gwis’‘hé™. Djiya’go™.” O’né™ = di’”’_— de‘hnidjiya’é* 
do thou use thy strength. Do thou have courage.” Now so then two they two are 
da‘hiya‘gwis’‘hé” wa’t‘hiyad’‘dat, Odéfdonni’a‘ dé’’se’ ne” 
did they two exert their did they two run, and the 
strength 


De‘haé™“hiyawé’’gi‘. 


Hofsa‘hni’yo” ne” ted’ nofi’we' tga‘hofiwa’yé” ne” ted” 
There again they two the where the place there it-canoe lies the where 
returned 
xr 


t‘haya’’dada‘ ne” Nagaya’’gi’ o’né ogofda’dye’ sa‘hiyadi’dak 
there he aboard is the Beaver now at once again they embarked 
ne’ ga‘ hohwagon’wa‘. Tho’‘gef ne”? = De‘haé™“hiyawi”’ 
the it-canoe in. Then the 
wi’he™‘héa’, “One” hi’ya’, hwa’ga‘he”’e gagwe’gi‘ ne”’ ted” nidjon’‘ 
did he say, “Now, in fact it time has ny it-all the where so many as} 
you are 


dagniya’dige’nha‘’. Is’ Odéidofini’’ a‘ &sea’we’ dé 1S Osan 
do you-us two aid. Thou wilt thou paddle sia thou also 
d@tchénnidéiwa’‘da’.”’ T‘ho’‘ge ne’’t‘ho‘  hadak’he’ ne” 
wilt thou-it steer.” Then the-there he ran the 
Skwa’yé™ dé"”’se’ wa’hadi’dak dé”’’se’ wa’hé™’‘hén’, “1” o/‘ni’ 
Otter and did he embark and did he say, oT also 
Seye’nawa’s. Et"kga’we’ nia‘. O’né* o’yd’ e” s‘hadak’he’, 
will I-it aid. Will I paddle ie? Now it other again again he ran, 
Ano”’kyé™ ’o"‘ké™, dé°’’se’ wa’hadi’dak dé’’se’ wa’hé"‘hén’, “1” 
Muskrat in turn, and did he embark and did he say, est 
oni’ “gye’niwa’s. Etkga’we’ ni’a‘.” 
also will I-it aid. Will T paddle fi? 


T‘ho’‘gef o’né™ sa‘honit‘hofiwa‘ha’ewa’ dé ”’se’ o/né, hi’yi’, 


Then now again their canoe they saaked off and now in fact 
wi hadiga’we’ heyo‘he’‘ det‘hofina‘gwis’‘hé”. Agwas’, né”* gwi” 
did they paddle to the limit did they toe strength put forth. Verily, this just 


nigé”’‘ én’ daye’yo™ ne”’ tea” 


Ds, e’ 


n/) 


wa’hadi‘hofiyon’dye’ o’né 
so ae itis there were they propelling the now there she arrived the where 
canoe along 
niyot‘hnego’kda’dye’ ne” eya’dagé"’‘dji‘, heyo‘he’’ gona’khwé"’’i‘, 
there it-water’s pike along (=shore the she, the ancient bodied, to the limit she angry was, 
along) 
dé"”’se’ o/ne™ wi’a/*hén’, “Odéndonni’as‘, dagidén’a‘, dondas’‘ha* 


and now did she say, st do rae pity, thence do thou 
bring it 


9 


newitt] ONONDAGA TEXT AND TRANSLATION 749 
ne’ swa‘ha’wi’ ne’’ ono™’wa’.” Hiya’ de’t‘ho’didi‘ ne” na”. 


the you (pl.) it are the it-head.”’ Not thence did he reply the the 
bearing that. 


O’né™ t‘ho’‘ge‘ wa’a’‘hén’, ‘“Nagaya’’gi’, dagidén’ ii‘, dofida‘sak’da’t, 


Now then did she say, bs eg ae thou-me nites thence do thou it turn 
back, 
43 


s’, hi’ya’, de‘séfinidéhwa’‘di‘.” Hiya’‘ ste"”’ de’ha’wéi' ne” na’’. 
thou of course, thou-it art steering.” Not anything any he replied the the that. 
O’né™ t‘ho’ge! wa’a’‘hefi’, “Skwa’yé™, is’ dé” a‘sgidéi’a’. 
Now then did she say, ‘‘ “ Otter thou _ then, shouldst thou- 
me pity. 
Dofida‘sak’di’t.”” Hiya’* sté”’ de’ha’wén‘’. O’ne™ hi’yd’ t‘ho’‘ee! 
J 5 


Thence do thou it turn Not anything any he replied. Now in fact then 
back.” 


wi’a"“hén’, “Ano”’kyé™, dagidén’éi‘, dofda‘sak’da’t;” t‘ho’‘ge‘ 
did he say, “‘Muskrat, do thou me pity, thence do thou it turn back,” then 

da‘hai‘hwa’sé’gwa’ © wa’hé’‘hén’, ‘“Niyo’.” T*ho’ge’ ne” 

did he reply did he say, “so be it.” Then the 

De‘haé™“hiyawa’’ei‘ wi’ he” ‘hén’, Omer: hi’ya’ is 

did he say, “Now indeed, thou 

we’sadei‘hwayén’‘ha‘s; o’né™ hi’yd’ sd&‘sadei‘hwat’wa'‘dai’ ne” tei” 


has thee, guilt come upon; now indeed, didst thou the matter miss the where 
(=make an error) 


di‘sada’dyi’. O’né™ di’ nis’ gwi’’t‘ho’ @tcadida’‘ewa’. Hiv’ 
> > 


thou didst reply. Now sothen pe just there wilt again thou be back. Not 
thou 


di’, nis’’a‘ d’aesdi‘hwagwe’nyonk ne” sté°”’ na‘sadye’a’ ne’’ tea” 


so thou, any shouldst thou-to do, beable the anything so thou-it the where 
then, wouldst do 


o“hwéidjiya’de’. Diyot’goft nis’’a‘ o‘hnegakdon’dye’ &™se’’sek.”’ 


it-earth extant is. It always thou it-waterside along wilt thou continue 
going around.” 
”) 


T‘ho’‘ge‘ o’né™ sa‘hofiwaya’dada’ ‘wei’ ne” Ano’’kyé™, 
Then now again did he-his body unload the Muskrat. 
T‘ho’‘hef ne’? Skwa’yé™* ~=wa‘ho’da‘dén’‘ha’—s ne”’—s tea” 
Then the Otter he was frightened the where 
nwa awe" ‘ha’ dé”’se’? o/né™ wa’hé’‘hén’, “O’ne* 0” ni’’s‘ 
so it came to pass and now did he say, “Now too I 
@sgadida”‘gwa’ O’né™ ne”? De‘haé™“hiyawi’’ei! wa’hé’‘hén’, “Is’ 
will again I-myself Now the did he say, 
debark.”’ 


hi’‘yi’ = &séfino®’‘don’. Hiya’ se” hi’y&’ nis’ — sofi’ga’ 
in fact wilt thou decide. Not in fact, indeed the thou some one 
de’esa‘hoigaya’’gi‘. Diyot’gont, di” nis’’a‘ é“sé’da‘dén”’ik dé"”’se’ 


any, one-thee, a volunteer, has Always, so the thou wilt thou be and 
made. then, afraid 


diyot’gont &"sada‘se’‘dik na’ye’ ne’”’ anonwagon’wa‘ 
5 ’ D> 
always wilt thou thyself keep hiding, that it is the it-water-depths in 
dé“sadawénye’’t‘hak.”’ O’ne™ = di” wa’hadida‘’gwi’. 
there, wilt thou-it make thy habitat.” Now so then gad he himself disembark. 
Ne’’t‘ho’ ne”’ ni” hwa’hofina‘’do"’s ne’”’ eyd’dagé"’‘dji‘, ne’’t‘ho‘ 
The there the the there it-them disappeared to the she the ancient bodied, the there 


i 


that 
dedyago‘héne’t‘ha’ dé’se’ ne’’ttho’ —deyo™s‘hént‘hwa’‘he’s. 
there, hither she keeps crying out and the there she Bes about weeping. 
Na’ye’ di’’ ne” o’/né™ sa‘hadi‘honwa’di’’nha’ ne” ted’? non’wes 
That it is so the now again their canoe came to land the where the place 


then 
t‘hofina‘dén’dyo™ o/né* ne’ De‘haé™“hiyawé’’gif wa’hé"’‘héi’, 
there they started from now the did he say, 


750 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


“Oné™ hi’yd’ sedwa’yo”. | O’né™ di” is’ ne’? Nagaya’’gi’, i/‘sowd’ 


Now infact again we have Now so you the Beaver, it much is 
returned. then (thou) 
wi’seihwagwe’nya’ ne” ted’ wa’sye’ndwa’s, Omer Vidi? 
didst thou-it accomplish the where didst thou-it aid. Now ' = 
en 
wi’ goni‘hwis’’a‘s. Ensi’s‘hasdé™sayén’dak, ni’ye’ ne”’ 
do I thee a commission Wilt thou strength have (=power), that it is the 
give. 
é“sagwe/nyofk ne’”’ dé"tchéfino"’‘do™ ne’’ o‘hne’ganos dé"’’se ne” 
wilt thou be able the wilt thou-it water rule the it-fresh water and the 
tea” o“hwéndjiya’de’. 
where it-earth. 
Agwas’, is’ é™séfno"’‘do” dd’ga’t, gi’’s‘hé™%, 6"se’i’ 
Verily, than wilt thou decide it if it be, T believe, wilt thou- 
it wish 
gado“hwéndjiyonnya’’da‘, dd’ga’t, gi’s‘hé™, o/ni’ &™se’i? 
I-myself earth make for, with it, if it be, I believe, also wilt thou 
it wish 
gat‘hnegé’ewa’‘da’,  agwas’ gwd’ o/ni’ ne’ tca’’ is’ 
I store water verily just also the where thou 
nidi‘sa’nigofi‘ne’’dé™ ne’’t‘ho’ né"yawé?’‘ha’.”’ 
such as thy mind thinks the there so will it come to pass.’” 
Thos ge; y) Omen ne” De‘haé™“hiyawa’’gif = wa’hada’dyi’ 
Then now the did he speak 
wa’ hé’‘hén’, “O’née™ di” Ssge‘séi’nya’ na’ye’ ne’”’ &djyogwek’he’ 
did he say, ““‘Now so will again lit make thatitis the will again it be 
hen whole 
ne” goyeé?’d% ne’ akhind’hda’.” Tho’ge’ o/né  hi’yd’ 
the her body the our mother.” Then now in fact 
sa‘ha‘séf/nyi’, mna’ye’ ne’ aon’ya’ wi’ha‘séfi/nya’’di’. Ne’”’ 
again did he-it make, that it is the mist did he-it use to make it. The 
o/né™ wa’hayénnénda’’nha’ on é™ wi’ he?’ ‘hén’, “O’/ne™ 
now did he-it complete now did he say, ““Now 
sageyénnénda’’nha’. O’né™ sayogwek’he’ ne’’ sayeé"’d& o/‘ni’ 
again I-it have completed. Now again it whole is the thy flesh also 
ne’ sa’s’hasdé"’‘sai’, o’né™ gagwe’gi’ sa‘sye’nd’. Na’ye’ hi’ya’ 
the thy power, now it-all aeain whourlt That it is in fact 
ne”’ deyagyadé™hnoni’dii’ is’ da‘sadyeé"‘da’ wi’hyagaéi’nyd’ ne’”’ 
{the my brother thou _ thou the first wast did he-thee ruin the 
t‘ho’né™ o™hwéfidjiya’’ge’, na’ye’ o/‘n1’ ne”’ i‘sowa’ 
here this it-earth-on, that it is also the it much 
wi’hagaéh’nya’ ted” niga’/‘hwaé’ ne’”’ o™hwéfidjiya’de’. ’&’‘so™ 
did he-it ruin where so Hee it the it-earth extant is. Still 
olds 
on’  i’‘sowad’? = &“s‘hadei‘hwat’wa’‘di’ ~—s tea’? n€"yofninis’‘he’ 
also it much is will again he do wrong where so will it last (long) 
&yo™hwéfdjiya’dek.” 
will it-earth extant be.” A 
O’/ne™ di” akn6’‘ha’ wi’ goni‘hwis’’A‘s na’ye’ ne” 
Now ne my mother do I-thee commission that it is the 
en 
é“sadei‘hon’dé”, na’ye’ ne”’ é™“sadei‘honda’‘ewa’ ne” 
wilt thou a task take up, that it is the wilt thou a task take up, for it the 


dé“se‘snye’’nha’ ne’  tci” o™hwéndjiya’de’, o’ni’ ne” 
wilt thou-it attend to the where it-earth extant is, also the 


HEWITT] ONONDAGA TEXT AND TRANSLATION ail 


odénnu‘gén’nié ha’de’yo™, o’dya’k ganiyont’‘ha’ ne” o‘hya’”’, 
it-grasses grow all kinds, some it bears the it fruit, 

oni’ ot‘hondoninya”hén’ o’dya’k ganiyont’hi’ ne” o‘hyd’, 
also it shrubs grow, some it bears the it fruit, 

oni’ ga’‘ho’dé’ na’ye’ ne” nhwi’teaén’dage‘, o’dya’k 
also it-forest stands that it is the all it tree(s) in kind, some 


ganiyont’‘ha’ ne’’ o’‘hya’, o’‘ni’ ne” t‘higade/nyo” ne’’t‘ho‘ 


it bears the it-fruit, also the just they are different the there 
gondonnya”‘ha’ ne” tea” o™hwéndjiya’de’, ne” on’gwe' dé"’’se’ 
they keep growing the where it earth extant is, the human and 
” = , beings 
ne’ gofidi’yd’. 
the they (an.) game 
animals are. 


Na’ye’ di’ ne’’t‘ho’ nofi’wet wa’goni‘hon’dé” ne” ted” non’we‘ 

That it is a the there the place do I-thee commission the where _ the place 
then 
o’/né™ §=e"swa'dai‘ha’’da’, Stgayei’khe’ ne” &djyo’dai‘hé"’‘ha’; 
now will again it-it to be hot, will it be right the will it again be hot (warm); 
cause, 

na’ye’ ne” na” ne’’t‘ho’ né“haye’ié’ ne’ Endékha’ Gai‘gwadye’s, 

that it is the ape the there so will he it do the Diurnal It-Sun goes about, 
that 

na’ye’ ne” na’ye’ gagwe’gi' gal‘hwayénda’‘ewi' ne 
that it is the that it is it all it-matter rests with the 

dé™“ha‘hat‘he’’da’ ne” ted’? niwén’des dé’’se’ &*ha’daitha’da’ 
will he-it to be light cause the where so it day long and will he-it to be hot, 

is cause 
” 


ne’’t‘ho’ dé"dwa‘sa’wé” ne” ted o’/né™ dé™“swatde’ni’ ne 


the there will there it begin the where now will again it-itself, the 
change 


tei” ni’yo‘t ne’ wénda’de’, géfigwide’‘djik ga’ya’dji‘, ne’’t‘ho‘ 
where so it is the it-day extant is, it-spring early it is called, the there 
o” na” gwa’’t‘ho’ dé"dwa‘sa’wé” ne’ ted’? niyo‘hna’ne’di’ 


too the just there will it begin the where so it-fold is in number 
that (next) 


o/né™ dé"tgondon’nya’ 7a’/‘se’, dé*dwadyeé"’‘di’ dé"wawé™ha’yé”, 
now thence they will grow up new, will it first be will the flowers have 


ne’’t‘ho’ @"yofinadonni‘ha’dye’ ne’ ted’? nigé’! gagwe’gi‘ 


the there will they themselves continue the so far it is it all 
growing 
&"watchis’’4’ ne’ o’/né™ Ssgana’nos’da’ ne’ tea” o™hweéiidjiya’ge’. 


will they ripen the now will again it-it to be where it-earth-on. 
cold, cause 


(232 


,) 


y) 


bi 


”) 


) 


Na’ye’ di’ dé@sniye’nd’, na’ye’ ne’ Ofgwa‘djiya’’s‘ho”’, ne’’ 
That it is so will you two co- that it is the Our Elder Brother, the 
then labor, 
Endek’ha’ Gai’‘gwa’. 
Diurnal Tt Sun. 
Ne”’t‘ho’ non’we' ne’ nis’ 6™sadei‘hon’dé” ne’ o/’né™ 
There the place the the thou wilt thou a task take up the now 
@diyo’’gak ne” ted’? o™hwéndjiya’de’, t‘ho’‘ge’ is’ ’o/‘ge” 
willit dark (night) the where it-earth extant is, then thou in turn 
become 
tea’ dai‘ha’’di’ dé"”’se’ dé™se‘hat‘he’’da’ dé"”’se’ 
wilt thou-it to be again and wilt thou-it be light, cause and 
warm, cause 
é“setchadén’‘t‘hak. Na’ye’ oo” ni’ 6™s‘heyenawaé’’sek ne” 


wilt thou-dew to fall, cause. That is is also wilt thou-one keep helping the 


G2 IROQUOIAN COSMOLOGY [eTH. ANN. 43 


‘) ,) 


gi’nigon’ ‘hi’ ne o™hwéndjiya’’ge’ déyagodawéi’yek ne 
it-mind (is) the it earth-on will one to travel, continue 
s‘heya’de’ dé"‘s‘heno™hén’‘khwak.”’ 


thy grand- wilt them-thou greet by it.’’ 
children 
y) 


T‘ho’“‘gef o’né™ hwa’ha’gwa’ ne’ tkwé’‘da’ niyo’éiino’’dé™ 
Then now did he-it get the it red (is) such its stem kind of is 
dé"’’se’ o’né™ wa’ha‘gaige’wa’. T‘ho’‘ge’ o/né* wa’hé?’‘hén’, 
and then did he-it-bark scrape off. Then now did he say, “ 
“One di’? 6"sa‘dén’did’. Na’ye’ dis mis as ne”’ 
“ Now so then wilt thou start going. That it is then the thou the 
ha’dewatchot”“hwas hagwa’‘ é@"yofdo"’‘hek ne’’t‘ho‘ ha&gwadi’ 


there it immerses itself towards will one keep saying the there its side 


go's’ 6"dwa‘sai’wé” ne” ase’ Syesatgat’‘hw& ne’’ s‘heyade’ 
custom- will it begin the it-new will one-three see the thy grand- 
arily, children 
dé"s‘heno™hén’‘khwak. Na’ye’ ne”’ skénno?’’a‘ 
wilt thou-them greet thereby, That it is the slowly 


é"disatgénisdi‘ha’dye’. Na’ye’ egwa’’ttho’ ne” skénno?’’i‘ 
dD . DoD 


wilt thence thou approach slowly. That it is just these the ‘ slowly 
é"sadodi‘ha’dye’. Na’ye’ ne” o’ga‘ho"k ne’’t‘ho’ hagwi’* 
wilt thou grow in size That it is the it-might become the there towards 
gradually repeatedly 


hé™satgwi'di‘ha’dye’ ted’? higewa’di‘ nit’‘he’s ne” Endeka”’ 
t=) 
thither wilt thou be moving, where towards then he goes about the Diurnal 
Gad‘gwa’dye’s. Na’ye’ di’’ ne’”’ o’né™ ne’’t‘ho’ hé’‘syo”’ t‘ho’‘ge‘ 
It-Sun goes about. That itis then the now the there there wilt thou then 
arrive 
o/né™ Stgayel’’khe’ ogwe’gi ne’’ @yesateat’‘hwi’, o/né™’ 
now will it be exact it-whole (is) the will one-three look at, now 
di” ne’’t‘ho’ hagwa’di‘ dé"tca‘dén’dia’, ne’’t‘ho’ gwa’’t‘ho‘ 
so then the there towards thence wilt thou again start, the there just there 
né*djiyawé’‘ha’, na’ye’ ne’ skéfno™’& né’* hagwa’' 
so will again it come to that it is the slowly this direction 
pass, 
dé"disatgwi'di’ha’dye’. Na’ye’ ne’”’ o’ga”‘ho"k dé"diyodo’kda’dye’ 
thence wilt thou-thyself keep That it is the it-might comes thence will it grow towards 
moving. repeatedly an end 
ted’? ni’yo‘t ne” tca’’ de"yesaga’‘ha’k. Agwas’, ne’’t‘ho‘ 
where so it is the where will one’s ages rest on thee Verily, the there 
hé’teyo” tei’ nofi’we' dé"tca‘défdiyo"’‘sek. Na’ye’ ne 
there wilt thou where the place thence wilt thou keep starting from. That it is the 
return 
*a/‘sé"" niwa‘son’dage’ ne’”’ hiyd’‘ t‘honsayesa’gé’. Na’ye’ ne’”’ 
three so its night many the not any again one- thee would That it is the 
number see. 


gaye’if wado?’’t‘ha’ o/né™ hé” ’a/‘se’ dé"tceaidon/nya’. Gado’gé™ 
t=hoP 4 fo} 


fourth it is again new thence wilt thou-again It certain is 
start to grow. 


ne” tea’ né™“saha‘he’djik, na’ye’ gai‘hofinya’‘ha’ @gagwe’nya’ 


”) 


, 


the where so will thy path long be, that it-the matter causes will it able be 
ni’ye’ &vyago nigohhida’‘ewik ne”’ s‘heya’de’ 
that will it-one’s mind reverence the thy grand-children 
dé™s‘heno™hén”’khwak. Gwi’’ t‘higé™tei‘hwé™ dé"ye‘saga”/‘ha’k 
wilt thou-them greet thereby. Just it is in full sight will one-thee look at, ever 
ne”’ tea” @satgénisdi'ha’dye’. Na’ye’ di” 
the where wilt thou-thyself increasingly manifest. That then 
é"yagode’nyéndé™s‘hénda’‘ewik —ne”’ tea’  dé"watdenyo?’‘sek 
will one-them guide, thereby the where will it-itself, to change, continue 


HEWITT] ONONDAGA TEXT AND TRANSLATION wos 


ne’”’ ted’ degeni’’ né"yo’‘dik ne’ tci’’ wéfida’de’. Na’ye’ di’”’ 


the where two it is so will it be the where it-day it. That then 

ne” gadd’gé™ gén’ewd’ n@gagis’dek ne” Swa’dai‘ha’’dd’ ne” 
the it certain is only so (long) willit endure the will it-it to be hot, cause the 

gagen‘nha’’ge = @*gaya/djik. Na’ye’ gwda’’t‘ho‘ ne” o/né* 
it-summer-at will it be called. That it is just there (next) the ae 


ésganad’nos’da’ gadd’gé" 0” na” ne’”’ né@gagiis’dek, na’ye’ ne” 


will again it-it to be it certain is too the the so (long) will it endure, that it is the 


eold, cause that 
go‘sia’’ge’ Sgaya’djik. Na’ye’ di” tc&”’ né"yawé?”’ha’. 
it-snow at will it be called. That it is So then, where so will it come to pass. 
(=winter) 


Ne’’t‘ho‘ non’we‘ é™sasdeis’dik ne’ 0’né™ &"yo’’gak (=dé"dyo’’gak), 
The there the place will thou-it, have, the now will it dark 


in charge (night) be, 
is’ gé"s’ na’ye’ dé™se‘hat‘he’’da’, ne’’t‘ho’ nésa’s‘hasdé“si’’ks 
thou custo- that it is wilt thou-it to be light, the there so, will thy power, large, be . 
mnarily cause, 
ne”’ &yogwe’nyo"k dé"yo‘hat‘he’’dik, hiya’‘ 1 ‘sowa’ 
the will it able be will it-it to be light, cause, not it is it much 
t‘hofidayo’’gak. Na’ye di’, ne’’t‘ho’ né*yo’‘dik ’&’‘so™ 
thence it night become. That itis sothen, the there (thus) so will it be while 
@yagoya’dige’nhé"k ne’? o™hwéfdjiyaé’’ge’ dé"yagodawén’nyek 
will it-one’s body continue toaid the it-earth-on will one continue to travel 
ne’? on’gwe‘. Na’ye’ ne” sté”’ gwa” détgdi‘hwayed’’da’ ga’éh 
the human being(s). Thatitis the any- just will it matter devise some- 
thing where 
gw” non’we' dé"dyago”’gak &"yogwe’nyonk 7a’‘so™ 
just the place there will it-one become will it able be still 
night on 
®yont‘ha‘hi’né” ne’ tea’ na’dé"yo‘hat‘he’’dik gagwe’nya’ 
will one-their way pursue, the where so much will it-it to be light, cause will it able be 
skén’no™”  6"yénno™donnyo™ ‘hek hé"teye’yo” tcd” noh’we* 
peaceful will one keep on thinking there will one arrive where the place 


niyei‘hwagwéfni’yo’.” 
there one-possessions has.” 
Tho’‘gef o’/né™ ne’ De‘haé™“hiyawa’’gif wahé’‘hén’, “O’née 


At that time now the did he say, “Now 
wa’ wadeyénnénda’ nha’. O’ne™ ol‘hwagwe’ gi‘ 
did it-itself become completed. Now . it matter entire 
wesi’nigon‘haiyénda’ nha’. Na’ye’ hi’ya&’ wa’de‘sniye’nd’ ne’’ 
didst thou an understanding of it, obtain. That itis of course, do you ron co-hold the 
Etdekha” Gaa’‘ewa’. Da’ na’ye’” di” ~—ne”’_— dedjiya’é™ 
Diurnal It-Sun. There that it is so then the they both 
&yagowéfnnayén’dak ne’? ohwéfdjiya’’ge’ endge’e’. Na’ye’ 
will one-a word have (=right to the it-earth-on one dwells, That it is 

speak) 
teai’”’ né"yo’‘dik ne’ ga’éi gwa” niga’a’ tea’ sniyd’da’de’ 
where so will it be the somewhere just there it is where your two bodies are 
né"yondwéinayed’’da’, na’ye’ di” é@"yondo"’‘hek  E"dek’‘ha’ 
so will one-one’s words direct, that it is so then will one keep saying Diurnal 
Gaii’‘gwa’, S‘hedwa’’djiya’ ne” Ho‘ské™ ige‘da‘go/na‘. 
It-Sun, He, Our Elder Brother, the He, the Great Renee (= War- 
Dyén”‘ha’hwi’ is’ @yesat‘ho’yi’ na’ye’ S"yondo™‘hek Akhi‘so’di‘, 
If it so be thou will one-thee talk that it is will one-it keep Our Grandmother, 


about saying 


754 IROQUOIAN COSMOLOGY (ETH. ANN. 43 


?A‘soni‘he’kha’ Wé™hni’’da’. O/’né™ di” S¢at’ga’k ne” t‘hd’né, 
Nocturnal It-moon is present. Now sothen will I-it leave the here-this 
o“hwéndjiya’’ge‘, ne’’t‘ho’ di” hégyé"” eya’dik’da’ ne’ on’gwet, 
it earth-on, the there so then pete will I- their body beside the human being 
it pu 
na’ye’ Sgaya’digwénni’yoks, na’ye’ @yondyed’daik’hwak, na’ye’ 
that it is will it be one of the chief things, that it is will ones-it keep using as a that it is 
means, 


wi’ena’do" ‘ewa’ ne gayé”’ ewdno/we'sgwa’2d/na‘ ne 
have I-it designated by it the it-tobacco-great precious (is) the 
oyé’ewa”on’we'; na’ye’ é"yofdyed’dak’hwak ne’ of’gwe', 
it-tobacco-native; that it is will one-it keep using, as a means the human beings, 
ga’/éh_ gwa”’ nofi’we’ né"yondyed’’da’ ne” tea” o™hwéfdjiya’de’. 
some- just the place will one-one’s self, face the where it-earth extant is. 
where 
Do’gi’t o’‘ni’ na’ye’ ne’’ he’t’‘gé diyo™hwéfdjiya’de’, na’ye’ 
If it be, also that itis the up high there it earth-extant is, that it is 
di’ tc&’’ né"yeye’‘hak ne’’ sté”’’ gwa’’ nofiwi‘ho’’dé’ 


so where so will one-it keep the any- just thing kind of (is) 
then doing thing 


@yonno™don’nyo"’, ga’éi gwa’’ nof’wef n@gayei’’di’ ne?’ 


will one-it think repeatedly, some- just the peace so will it-its course the 
where take 


go’nigonh’‘ha’. Na’ye’ gé"s’ dé"ye’‘gw&’ ne’’ eyid’dak’dd’ 

one’s mind. That it is custom- will one-it take the one’s body beside 
arily up 

ne’’ oyé"’gwa’on’we', na’ye’ é™“ye’‘hwa’k ne’’ o/né™ 


it lies the it-tobacco native, that it is will one-it hold the now 
(time) 


@dyewénnitgé”’ nha’ ne’’ ga’eh gwa’’ nof’wes né"yondyed’’da’ 


will one-words utter the SOIns: just the place so will one-one’s self 
where 


h@yo‘héng#’ dik, t‘ho’‘ge’ o’/né™ ne’’ tea’’ godega’’di‘ ne’’t‘ho‘ 
will it audible be, then now the where one a fire has the there 
kindled 


hé"yago’di’. Na’ye’. ewéfi’nd’ &wa’do?’. Ne’’t‘ho' di’ 
will one-it cast. That it is one’s word will it become. The there 


n/é ,) ) 


4) 


4) 


so 
then 
né"yo’‘dik ne’’ tead’’ nigagds’de’ ne’’ tca’’ o™hwéfdjiya’de’. 
so will it be the where so long it endures the where it-earth extant is. 
Na’ye’ ®&yodyea’da’‘gwik. Da! o’né™ ne’’ I’’, na’ye’ ne’’ 
that it is will it be done thereby. There! now the i, that it is the 
ni’’ agadyed’da’‘ewif ne’’ diyodyeé"’di‘ odofinyd’s’’if ne’’ 
I did I-it make use of the it the first was it has grown the 
t‘ho’né o™hwéndjiya’’gef ne’? ~— tkwé"’‘da’ ~— niyo’éfino’’dé™’. 
here this it earth-on the it red (is) So it-rod(s) are in color. 
O’né“ di’’ agade‘sa’’i na’ye’ ne’ Sgonyed’da/‘gwé?’. 


Now ao : IT ready am that it is the will I thee, deal, thereby. 
then bs 


O’ne"™ é“sa‘dén’diad’, ne’ ’t‘ho‘ nhé?’‘se’ ~~ ted’’ non’‘we 
Now wilt thou depart, the there thither wilt where the place 
thou go 
wa’goni‘hon’dé"’. Hiya’ di’’ sof’ga’ d’ayegwe’ny%’ ne’’ 
did I-thee commission. Not it is so someone any could one able to the 
then do it, be 
v= 


d’ayetchiyeén’nyo”’ ne’’ wa’de‘sniye’ni’ ted’’ nigé’’ ne’? I’? 
any one-you should overreach the did you eyost take in where sofaritis the T 
charge 
dé"tewénnitgé” nha’ ne ga’éh =gwa’”’ n&eé™ha’dye’. Na’ye’ 
will I the word utter the some- just as will things continue That it is 
where on. 


4) 


”) ) 


HEWITT] ONONDAGA TEXT AND TRANSLATION 755 


di’ ni&’’ gwa’’t‘ho* sgadyei’da’‘ewa’ ne’’ tkwer’‘da’ 
so the just there will I it make the it-red (is) 
then that use of 


niyo’éfno’’dé"’.”’ 
such it-rod(s) are in color.” 
T‘ho’‘ge o’né™ wa’ha’gwH’ ne’’ hode‘sa’’i'. O/’né* di?’ 


Then now did he-it take the he-it has pre- Now so 
pared, then 
odjisda’’ge‘ hwa’ho’di’, t‘ho’‘ge’ o/né wa’he’‘hén’, “Ne’’t‘ho‘ 
it-fire-on there did he it then now did he say, “The there 
cast, 


hwia’sadya’don‘di‘, o’né hi’yi’ wi’gayé’ewae’de’.”  O’/ne™ 
thither do thou thy body now of course it-smoke arises.’” Now 
cast, 


hi’ya’ ne’’t‘ho’ wa’ondya’don’di’. O’né"’ wa’gayé’ewagete’gwa’ 
indeed the there did she-her body cast. Now it-smoke arises 
he’’tké"’ nhwé’’we’. T‘ho’‘ge’ o’né’* ne” De‘haé™hiyawi’ ’gi‘ 
up high thither did it go. Then now the 
wa’ he ‘héfi’, “O’né*, hi’ya’, Odéfdofni’’s‘ dé ’’se’ ne’’ 
did he say, “Now, of course, and the 
dedjiyadine’gé™ o/né™ é@"djiyé’nigon‘ha’e"’. Oithwagwe’gis hi’ya’, 


you two mates now will you two-your minds keep It-matter entire, of course, 
are on it. 


we’sni’nigof‘hayéfida’ nha’ ted’? nwa’awé"’‘ha’. Na’ye’  di’’ 
did you two-it comprehend where so did it come to pass That it is ee 

en 

tea né"yawe“ha’ ne’’ ’&’‘sé niwéfh’dige’ nigé’ ne’’ 
where so will it come to the three so—it days— so far it is the 

pass ;: many, are 
&djiyé’nigon‘hi’é”, dd’, gw’? neyawe’ ‘ha’. Dyén’‘ha’ewi’ 
will you two keep watching, what, just so it will come to pass. If it so be 

ne’’ is’ Awé™“haniyof’déi’ é"satdd’ga’ o’yd’ né"yawé"’‘ha’ ne’’ 
the thou It, Flower Attached wiltthou-it notice it-other so will it act the 

ted’’ son’‘he’, na’ye’ ne’’ é“satgat’“‘hwa’ ’&’‘se’ @"djyofidon’nys’ 
where thy life is, that itis the wilt thou-it see new it is will again ene herself 

make 


ne’’ ’A‘sof‘he’kha’ Weé"hni’’da’, ne’’ etchi‘so’da‘’. Na’ye’ 


the nocturnal it-moon is, the she, your two’s That it is 
present grandmother, 


@gayéndesda‘ewik dyén”‘ha’ewa’ ne’’t‘ho‘ né"yawe? ‘hi’ 
will it be recognized by it if it so be the there so will it happen 
é“satgat‘hwa’, &‘satdd’gd’ ne’’ ’&’/‘se’ wa’do"’ tcd&’’ son’‘he’, 


wilt thou it see, wilt thou it be- the new itis willit become where thoualiveart, 
come aware of 


na’ye’ di’’ &yode’nyéndé's’dik ne’’t‘ho’ nof’we’ é"wa‘sa’wé"’ 


4) 


that it is ae will it-itself govern thereby the there the place will it begin 
en 
o/né™ S wa‘dén’dii’ ne’’ ’A’‘se’ 6 °wadofi’nyd’ ne’’ of’gwe', 
now will it start the new it is will it grow the human 
being, 
ne’? dé@yo™hwéndjiyo‘ga’‘di’ yonna’git, ne’’t‘ho’ non’we 
the will it-the earth overspread will they dwell, the there the place 
@wa‘sa/we’ tei’? non’weo Swadyeé"’‘di’ ne’’ é"yetchi’gé"’ 
will it begin where the place will it-the first be the will you-her see 
ne’’ ’A‘sonhe’kha’ Wé™hni’’da’, ne’’ etchi‘so’da‘. Hiyad’‘, di’, 
the nocturnal it-moon is, the she your grand- Not, so 
mother. then, 


hwén’do™ d’awadé"’nigon‘ha’’d&’, ne’’t‘ho’ —nigai‘hwagas’de’ 
ever any should it annoy the mind, the there so long it matter endures 


756 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


tea’’ né"yofnis’‘he’ é@yon’‘hek tea’’ o™hwéfdjihiya’de’, o/‘ni’ 

where so will it last long will it alive be where it-earth extant is, also 

tea’’ ni’yon’ odon’ni‘, o’‘ni’, ne’’ gofdi’yd’, oni’ ne’’ on’gwe', 

where so many they are also the they game also the human 
they growing, animals, beings, 
number 

o’‘ni’ ted’’ gai‘gwaéii’nyo?’. O’né™ di’’ ne’’t‘ho’ w&’gat’gi’k 

also where the light orbs in place. Now ee the there do I-it let go 

then 

wrt 


ted’’ sniya’da’de’ ne’’ at‘hoya’‘sia’, na’ye’ ®sni‘hwayén’dak 


where your two bodies are the tradition (legend) that it is will you two its story 
ave, 
ted”? hagwa’* we’sni‘hwadjiida’dye’, gagwe’gi‘ @yei‘hwayénde’’nha’ 
where side of there your (two) ohwachira it-all will one-the matter learn 
persists, 
tea” ni’yoni! nwaé’awé"’‘séh’ de®’’se’ ne’’ is’ we’djiyatgat’‘hw3’, 
where so many so did it happen and the you did you two- them see, 
they are repeatedly 

*a/‘so™ o/ni’ odadén’i’ ne’’ odi‘hwadye’&’ é@djiyatgat‘hwa’‘ho” 

still also it remains the they matters disturb- will you two see severally 
ing are 


,? ,) 


”) 


o‘hen’do™ hagwa’di‘.”’ 
the ahead towards.”” 
T‘ho’‘ge‘ ne’’ Odéfdofni’’a‘ dé"’’se’ ne 
Then the and the 
o/né™ ~— wa’hié"’nigoni‘ha’é"’. Agwas’, hw&’gaye’it a! <s€08 
now did they two keep watch. Verily, it exact was three 
nwa’ wa‘sofidage’’khe’ ne’’  de‘hni’nigofi’‘haéaé’ o/né* = gwa’’ 
so did it nights number the did they two keep watch now just 
wa ondyén’‘ha’gwa’ ne’? Awé™naniyon’da’ ne”’ o’ya’ nwa’awé™ha’ 
did she become aware the the it other so did it act 
ted’’ agon’‘he’ dé se’ o/né* wa’a’‘*hén’, “One, hi’ya’, 
where her life is and now did she say, “Now, indeed, 
hwi’ga‘he’”’g ted” nofwa‘ho’’dé” ne” s‘hofigni’nigon‘hida’di‘ ne’’ 
it-time has come where thing kind of the he-us has promised the 
ted’? n@yawé?’‘ha’.” T*ho’‘ge’ o/né* ne’’ Odéfdonni’’s‘ 
where so will it come to pass.”’ Then now the 
wa’t‘hatea‘don’nyotk. Ha’dewatchot’‘hwas hagwa’di, 
did he his eyes cast about. At the sun-setting towards 
wi’hadyén’‘ha’gwa’ ne’‘t‘ho! gwa’’ dwé™“hni’’da’ ’&‘sofhe’kha’, 


he was surprised the there just there it moon is nocturnal, 
present 


t‘ho’‘gef o/né‘ wa’hé“hén’, ‘“Dod’, heyat‘ho’yé™ ne 
then now did he say, “There, let me tell him the 
S‘hongniya’di‘sa’ 71°.” O’né"S  gofida’dye’_ne’’t‘ho‘ = nhwa’’he’, 
He-our two bodies has finished.” Now at once the there thither dia he 
Ga’nyo’ hwi’ha’yo"’ o/né wi’hée’hén’, “O’né™, hi’ys’ 
As soon as there did hearrive now did he say, “Now, indeed, 
wi’eai‘hwayei’’khe’ ne” ted’ niseniyei’’se‘. O’né™ o’ya’ ni’yo‘t 


it matter has been fulfilled the where so thonsus two hast Now it other so it is 
done for. 


"  Awé™haniyon’da’ 


4? 


ne’’ ted” agon’‘he’ ne” Awé™haniyon’di’, dé’’se’ o/n& o/‘ni’ 
the where she alive is the and now also 
’a’se’ wi’agni’gé” ne” ’a‘son‘he’kha’ ’4/‘se’ wé™hni’’da’.” 
new it is did we two-it see the nocturnal new it is it-moon is present.’” 
T‘ho’‘ge’ ne’’ De‘haé“hiyawa’‘gif wa’hé’‘hén’,, “One hi’ya’ 
Then the did he say, “Now indeed 


HEWITT] ONONDAGA TEXT AND TRANSLATION TO 


wi’wadeyénnénda’’nha’. Na’ye’ di” ®ene’’sek ne” ted’? wé™hni’- 


has it mode of doing been finished. That itis so will they-two the where __it-moon is’ 
then go together. 

’da’ dé’’se’ ne’’ tc&’’ agon’‘he’ ne’’ ofi’gwe‘. Na’ye’ 
present and the where her life is the human being. That it is 

@yagos‘heda’da’‘gwik —ne’’ of’gwef = "wadoii’/nya’ (men 

will one keep count thereby the eae will it grow where 

eing 

o“hwéndjiya’de’. Na’ye’, di’’, o’/né* d®gadawéi’/nye’ ni’’a‘. 

it-earth extant is. That isis so then now will I travel around I humble. 


ums 


O’/né™ 0” nis’’&* djyadadwéfni’yo’ na’ye’ ne” dé"djyadawén’nye’. 
Now too humble you twoareindependent thatitis the will you two travel around. 


you 
Na’ye’ di” tea”? né"yawé"‘ha’. Is’, hi’ya’ gniya’dagwénniyos’di'; 
That itis so where sowillitcometopass. You, indeed, I-you two have given rule to; 
ol‘hwage’gi‘ ne’’t‘ho’ né"yo’‘dik di’, ne’’ is’ he’’teé* @gé"k’.” 
it-matter entire the there so will it be so the you above will it hee 


then 


DE‘HODYA’DGA’EWE™. 


(HE WHOSE BODY IS DIVIDED IN TWAIN) 
Nav‘ie’ di’ ne’ oné™ wéa’s‘agofina‘héfga’’da’ tea’ gagwe’ei‘ 
That so the now did they-them to hear it, cause where its-entire 
it is then 
tea” ni‘hén’nadi‘ hofinat‘hofgaia’’eif é™hon‘déndia’ tea’? o/né" 
mies so many they are they have volunteered will they depart where now 
wa gal‘hwia‘he’’g tea’”’ nonwa‘ho’’dé” honnadadei‘hwi'‘sa’ i‘. 


did it-time arrive where thing kind of they had agreed upon, among 
themselves. 


O’/née™ hi/id? wa’hon‘dén’did’. Ha’dewatchot‘hwis tca’’ nhe’we’s 


Now in fact did they depart. At the peace of sunset where __ there it goes 
about 


tea’? gadi”ewa’ ne’’t‘ho’ nhe‘honne’no™. 


where it-sun the there thither did they go. 
Nate’ ne’ néfgé’‘ha’ o’né™% hofnt‘ha‘hi’ne’ wa’hadi’yo™ tea” 
Thatisis the this it is now they traveled did they arrive where 
non’we' ena’gee’ ne’ ’on’gwet. T’ho’ge* o’né™ = gagwegi 
the place they inhabited the human beings. Then now it-all 
wa’hofda’wént‘hwa’ oni’ wa’tchagodino“hi‘ewa‘héhi” gagwe’ei. 
did they-them slaughter also did they-them scalp severally it-all. 
Tho’‘gef o/né™ wa’hondofigo’‘di’. Gaii’gwa’ niio’we’ o’né™ 
5D : 5 
Then now did they pass on. Somewhere-just so it is now 
distant 


ne’’t‘ho’ o/’ia’ e” dediena’gee’ ne’’t‘ho’ wa’hadi’/io™. O’née™ 
the there it other again there they inhabit the there did they arrive. Now 
he” wa’s‘hagona’wént’‘hwa’, wa’s‘hagodino™ha’‘ewa‘hén’ o’‘ni’. 
again did they-them slaughter, did they-them scalp ie also. 
T‘ho’‘ge‘ he’ honnadofigo’‘di‘. Gain’gwa’?  nwi’onni’‘s‘he’ 
Then . again they passed on. Somewhere just so did it last (endure) 
o’/né™ o/ia’ e”’?_~—s dedyena’gee’ —ne’’t‘ho 0”? ~—-wa’hadi’io”. 
now it other again there they inhabit the there too did they arrive. 
S‘ha’t‘hadiye’é’ tea’? wa’s‘hagonna’wént‘hwi’ tea’? nwa’hadiie’i’ 
Alike did they-it act where did they-them slaughter where (as) so did they-it act 


ed 


tea’ nigé’™ donda‘hén’ne’. Tho’‘ge’ o’né™ hofinadongo’‘di‘. 
foo) D 


where sofaritis thence did they come. At that time now they passed on. 

Tea” niio"’’ wa’hadi’gé” enage’nio” ne’ ’on’gweo gagwe’gi‘ 

Where so many(are) did they-it see they inhabit the human beings it all 
severally places 


758 TROQUOIAN COSMOLOGY [BTH. ANN. 43 


ha’ t‘hadiie’a’. Gain’gwa’ nwa’onni’‘s‘he’ hofit‘ha‘hi’ne’ o’né™ 
alike they acted. Somewhere just so did it last (long) they traveled now 
wi’ga‘he”’e o’né™ hodihe‘nd’waneé"’s, tea’? hodihe‘nage‘don’die’ 


didit-time arrive now they bundles large have where they bundles severally bore 
severally, along by the forehead-strap 


ne”  ono™’‘hi’, Na‘ie’ di’ tea’? niio®’’ honnadadén’i‘ 
the it scalp. Thatitis sothen where somanyare they berselyes are 
t 


wa’ hénni‘héen’’, “O’née™ honi’‘, aedwada‘gwénnaié” ne’ oigwahe‘na’.” 


“Now perhaps, should we cache, or secrete the our bundles.” 
T‘ho‘ge’ hofiwagowanéi‘ ne’ De‘haé™hiyowés wa’ hé™hén”’, 
Then their leader the ‘The Sky Splitter did he say, 
“Dogi’t gwi’ aedwagé” ne’ gowané™ ono™ha’, t‘ho‘ge‘ naie’ 
“TIfsoit be, just might weitsee the it large it sealp, then 
aedwago‘héns’da’, hid’ di” t’awahetgé"’nha’ tea’ nofiwa‘ho’dé” 
might we-it to cover not so then any would it become where thing kind of 
(them), use, spoiled 
dwa‘ha’wi’.”” Wa’hénni‘hén’ ne’ hodio‘gwi’, ‘‘Dd’gé"s, _ hi’ia’ 
do we it bear.” They said, the his troup, “True it is, in fact 
ne’’t‘ho’ naiawé"’ha’.”’ 


the there so might it come 
to pass.” 
yor 


T‘ho‘’ge‘ o/né™ wa’t‘honidé’’nha’ ne” hén’gwe', s‘ha’dewa‘séi’no®” 
Then now did they-him meet the he, a man, it middle is 
tea’’ nigatide’dji’s ne’’t‘ho‘ ni‘ha‘hnéi’ies. T‘ho‘ge‘ 
where so it-tree(s) tall are, the there so his heighth long is. Then 
severally 
ne’ Gaé™hiakdon’dye’ wa’hé"hén”’, “Oné™ hi’id’ wa’ gai‘hbwa‘he”’ 
the The Horizon did he say, “Now in fact it-time has come 
tea’ ofigwadei‘hwi‘sa’’1‘ na’ie’ ne’ @dwa’gée” ne’ é€gowané"ks 
where we ourselves have agreed that is is the will we-it see the will it-large be 
ne’ ono™ ‘hi’. Na’ie’ di’ o’né™ hia’ @s‘hedwa’io’ néfgé?’‘ha‘ 
the it scalp. Thatitis sothen now in fact will we-him kill this it is 
héf’gwe' tea’ wa’didwada’’nha’. O’né™ di’ &yongwaiéida’’nha’ 
he, aman where did we meet. Now sothen will we-it be possessed with 
ne’ gowa’né ne” ono™’ha’.” Wa’hénni‘héni”’, “Hau’’, gi’sa’’, 
the it large is the it scalp.” They said, “Come, Aheeetors, 
ne’t‘ho! niiawé™ha*‘.”’ Tho’ge’ oné™ wa’hofiwadiya’dondi’; 
the there so let it come to pass.” Then now did they-him attack; 
wa’ honwa’dewa’hén’ ne’ ga‘hésga’, wa’honwa’sewe'saié™ da‘ hén’ 


did they-him shoot repeatedly the _it-arrow (=flint- did they-him strike repeatedly, with 
pointed), the hatchet 
o’n’ dé’’se’ wi’hofiwaié“da’héh’ ne’ gadji’kwa’ na’ie’ ne’ 
also and did they-him, strike repeatedly the it-war-club that it is the 
héfine‘’he’ ne’’ a‘hofiwa’lo’, dé’se’ hia’ sté’’ nofwa‘ho’’dé”’ 
they-it desired the might they-him kill, and not. anything thing kind of 
de’hodigwé’nion‘, hiia‘’ sté"’ nofwa‘ho’’dé” de’hofwano™hia’’ei 
any they-it able to do, not anything thing kind of any they-him injured 
were, 
ne” hén’gwe', hiid‘’ se’ de’hond’gd’wis nofiwa‘ho’’dé” ne 
the he, the man, not in fact, any it-him affects thing kind of the 
hén/ewe'. T‘ho‘’ge‘ ne’ hén’gwe' wa’hé"hén’, ‘Hot’’ nofiwa‘ho’’dé” 
he, the man. Then the he, the man he said, “What thing, kind of 
swe’he’? Swe’he’-khé"’ @&skwa’yo’?” T‘ho‘’ge’ wa’héfni‘hén’, 
do you want? Do you its, Do you will you-me kill?” Then they said, 
want- 


” 


“Na‘ie’ gwa’ oni’ niyofigwadyee™ha’die’ ne’ ayakhiyo’ 


“That is is just also so, we have been doing on the way the might we-one kill 


HEWITT] ONONDAGA TEXT AND TRANSLATION 759 


” 


ne’ of’gwe‘, ganyo’ gwi’’ 


son’ @yakhi’gé’.” T‘ho‘’ge‘ 


the human being, any just who will we-one see.” The 
ne” bhén’gweo wa’hé‘hén’, “Hiid’ de’oia’/ne’ niswi’nigo™he’’dé™. 
the he, the man he said, “Not any it-good is such your kind of mind. 
E®’swénni’hé” = di’’—so’/né™. Hiya’ ne” né’  t‘hawa’do™ 
You must stop it so then now. Not the the this any 
’a‘szwa’io’. Na’ye’ eai‘honnya‘’hi’ degwadai‘da‘’ne’. 
could you-me kill. That is is it-it-matter-causes (=is the reason) I-you-to-meet, came. 
Degwaga‘hi’dye’ tea’’ nofide‘swe’ ne” i‘sowa’’ wa’etchiya’ wen’ thw’ 
I-you, kept my eyeson, where thence you were the it much did you-them slaughter 
coming it is 
ne’ on’gwe’. Na’ye’ di’ gai‘honnia’ ha’ wi’didwadaa’’nhd’ 
the human beings. That it is so then  it-it matter causes (=is we have met 
the reason) 
tea’ o’né™ ne’’t‘ho’ ni’yo"™ tca’’ seswadei‘hwat’wa'di’. Do’gi’t 
where now the there somany where again you wrongs committed. If it be 
di” hua’ déa’eswéini’hé” é"swé™heyd’ 0” nis’a‘.” T*ho’ge‘ 
sothen not any you cease from it you will die too humble There 
you. 
ne” De‘haé™“hyd’wé"™s wi’ hée“hén”’, “E®vagwadongo’di’ 
the he said, ““We will pass on 
ogonda’dye’. Ofngwat‘hofigaya’ gi’ ne’’t‘ho’ hé"yagwa’yo™”  tca’’ 
without stopping. We have volunteered the there there we will arrive where 
noniwe’ ha’dewatcho’t‘hwa‘s.” T‘ho’‘ge‘ wa’hé"heh’’ ne’’ hén’ewe', 
the place there it (the Sun) sets.’’ There he said the he, the man, 
“Dyid‘déndia’. O’né wa’gwat‘hoyé” tea’? né“swa’nigo™he’dék 
“Do you depart. Now T-you have told where so shall your minds be 
ne’ o/’né™ he’ ®@djiswat‘ha‘hi’ne’.”’ T‘ho‘’gef = néngé™“hii‘ 
the now again shall you be traveling.”’ Then this it is 
héfnon’gwes o/né™ hiya’ de’s‘hofiwa’gé™ ~— gain’ nhwa’he’’ 
they, the men now not any they-him saw where thither he 


went 
ne” hén’gwe'. 
the he, the man. 
T‘ho‘’ge’ o/né™ wa’hon‘dén’dia’ wi’hondofgo’’da’ ne” ne’’t‘ho‘. 


Then now they departed they passed on the the there. 
Gai‘hwis’ hoft‘ha‘hi’ne’ o/né™ wa’hofdyéa’ha’ gwa’’  ne’’t‘ho‘ 
Teste (time) they were traveling now they were surprised just the there 
ganiada’e’, dé"’’se’ wa’hadi’gé™ ganiadaeowané™. T‘ho‘’ge’ ne’’ 
it-lake is extant, and they-it-saw it-lake large (is). Then the 
De‘haé™hid’wé"s wi’hé™hén’, “Hot’’ nofiwi‘ho’’dé™ né"dwaye’i’ 

he said, “What thing, kind of so must we, it do 
tea’ 6 dwadongo‘da’ néngé™’ha’ ganiadi’e’?” Tho’’ge ne” 
where shall we pass on this it is it-lake extant is?” Then the 
hén’gwe', s‘haya’’ dada‘ tea’ ni‘hen’nady‘ ne” hid‘’ 
he, the man he, one person, is where so they are many the not 
de’hot’‘ha’ na’ye’ néngé™’ha‘ da‘hawénnitgé’ nha’ wa’hé™hén”, 
any he talks that it is this it is did his word come forth he said, 
“Ongwadei‘hwi'si’’i' hi’ya’ awe’ha’die‘ hot‘? né"o‘’dik ne’’t‘ho, 
“We Oe ees in fact it matters not how so will it be the there 
gwi” oni’ dé *dwadofigo’‘da’. O’né™ di’ wa’gai‘hwi‘he’’g 
just also shall we pass through. Now Fi a the time has come 
” 


tea nofiwa‘ho’dé”  ofgwat‘hongaid’’gi‘. Tgagon’da’ hi’ya’ 
where thing, kind of we have volunteered. It is needful in fact 


760 IROQUOIAN COSMOLOGY [ere ANN. 43 


ne”’t‘ho! dé"dwadofigo‘’da’.” T‘ho’ge’ ne’ De‘haé™hid’wé™s 


the there shall we pass through.” Then the 
wi’ hé™hén’’, “0/26 hi’yi’. Hau’, gi’’sa'. Is’ dy’’ 627 s‘hént.”’ 
he said, “Tt is true indeed. Come, therefore. Thou so shall thou take 
then the lead.” 
Thho’ge’ o/né™ wa’ha‘dén’dya’; o’né™ ganiada’ge’’s‘ho”, 
Then now he started; now it-lake-on along 
o‘hnegi’ge’s‘ho” gw’ nhwa’he’. T‘ho‘ge’ ne’ 06/did’k 
it-water-on along just thither he Then the some of 
went. them 
o‘hna’gén’’s‘ho” wa’hon‘déndia’. Na‘ye’ “di” ~ ne” one 
it-rear-in along they started. That it is so the now 
then 
wa't‘hadiya’hia’k né’’ ao™hwéidjiat‘hén’ge’ wa’hadi’yo™ o’né™ 
they crossed the stream the it-earth dry-on they arrived now 
wa't‘hadida’’nha’. O/’né™ di’ wa’hoftgat‘hwa’ tea’ eaé™hia’de’ 
they stood (still). Now ae they looked at it where _it-sky extant is 
en 
dewade‘gwa’’t‘ha’, ne’’t‘ho’ hon’, nigé™’ na’dewade‘ewa’’ tha’ 
it-itself, raised up, the there perhaps, so far it is So it-itself, raises 
customarily, 
tea’ nigaéf‘’hes ne’ o‘hne‘’da’. Wa’hontgat’‘hwa’ tca’’ nof/we‘ 
where _ so it-tree tall (is) the it-pine tree. They looked the place 
hesgayé"’’t‘ha’ deyo‘sdat’‘hek. Na’ di’ ne’ o’/né®, 
there again it strikes it smooth (is). The so the now 
that then 
dofsawade‘gwi’’da’ wa’hadi’gé™ dagofdiyagé’’nhd’ ofnatga’’de’ 
hence again it-itself raised they-it saw thence they (an.) came out they are many 
gofididie’ djio’ha‘. T‘ho’ge’ waé’hé™hénh’ ne’ De‘haé™hid’wé"s, 
they are flying pigeons. Then he said the 
“Hot” nofwa‘ho’dé™” ne” ne™’ né"dwayéa”. T‘ho’né™ hi’yd’ 
“What thing, kind of the this so will we, it, do.’’ Here this in fact 
on’ odo™hwéndjio’’kda’. Oyén’det hiya’ o’ya’ diao™hwéndjiide’ 
Det it-earth itself ends. It is plain indeed it other there it-earth extant is 
aps 
si’ h&gwadi‘ nwa’wadié néngé™’hai’ dewade‘gwi’’t‘hi’ tea’ 
ie towards its side this it is it-itself, raises customarily where 
er 
gaé™hia’de’.”” T‘ho’ge’ na’ye’ e” da‘hawéfinitgé’nha’ ne’ 
it-sky is extant.” Then that it is again he spoke the 
hid’ hwéfdo™ de’hot’‘ha’, wa'7hé™hén’’, “Ongwadei‘hwi‘sa’’i‘ 
not ever any he talks, he said, “We have agreed among 


ourselves, 
hi/id’ = on’gwénf awe’ha’dye’ dd’ né"yodye’é"k ne’’t‘ho’ gwa’ 


indeed, we have said it matters not how so will it be the there just 
o‘ni’ dé"dwadongo’‘da’. Ne’’t‘ho’ di’ hi’ya& ’a‘’so™ nidji’dyo™ 
also will we pass through it. The there so indeed still so again we 

then number 

ofgwadadén’i’ gén’gwa’ o/né™ hwik’s nidji’dio™. O’né™ di’ 

we are left only now five so again we Now so 

number then 

wi’ eal‘ hwa‘he’’e tea’’ nonwa‘ho’dé™ ongwadei‘hwi‘sa’’i‘.”’ 
has it-time arrived where thing, kind of we have agreed among 


ourselves.” 
T‘ho’’ge’ ne’ De‘haé™hid’wé™s wa’hé™hén’, “Hau, gi’sa’’. 


Then the he said, “Come, therefore. 
Tho’né™ hi’y8’ o/né™ «=dwa’yén‘ ne’ ofgwahe‘nd’ dé”’se’ 
Here this indeed now let us them the our bundles and 


lay down 


HEWITT] ONONDAGA TEXT AND TRANSLATION 761 


uu 


ne nonwa‘ho’’dé", dwas’t‘ha’. Tho’ge’ o/né™ gagwe’gi' 
the thing(s), kind of we them use. Then now it entire (all) 
e‘dai’’ge’ wi’hadi’yén’. Ganyo’ wa’wadeyéninénda’’nha’ o/né™ 
earth-on, they them laid down. As soon as it-itself settled now 
ground-on, 


ne” De‘haé™“hid’wé™s wa’hé™“hén’, “O’né™ di’ is’ &"’s‘hént.” 
the he said, “Now so thou must-thou lead.” 
then (it is) 

Na” wi’ho’do” ne” hiya’ hwén’do™ de’hot’‘ha’.  T*ho‘’ges 
The he-him meant the not ever any he speaks. Then 
that (addressed) 

o’né™ he’ dofisawade‘gwa’’da’ tea’ ni‘hayanowe’ wa’hadiei’’da’. 
now again thence again did it-itself raise | where as his pace fast is did he-himself resort. 

O’né™ ne” na” 6’dyak de‘hadiga‘’haé’ ne’’t‘ho’ wa’ha‘’do”™ tea’’ 

Now the the some of they-it eyed the there thither he where 

that them disappeared 


hwa’hadak’he’. O/’né™ di’ he’ e‘da’’ge‘ na’donda’we’ tca’’ 


thither he ran. Now so again ground-on again it returned where 
then (down), 


gaé™hia’de’ hofisagayé™’da’. Na’ye’ di’ ne o’né™ he’ 


it-sky extant is there again it impinged. That it is so the now again 
then 


dofsawade‘gwi’’da’  o/né™ he” _ t‘hi‘s‘haya’’dade’ 
thence again did it-itself raise now again just he another person is in turn 
ha’donsa‘haa’dat. Ne’’t‘ho’ 0’ na’ nwi’awé"’hd’ tea’’ ne’’ttho, 


to, hence again he ran. The those too the so it happened where the there 
that 


: v wy ies 
de‘hadiga‘’ha’ ne’’t‘ho! wi’wa‘’do™ tca’’ hwa’hadakhe’. O/’né® 


they-it eyed the there there it dis- where thither as he ran. Now 
appeared 


he’’ dondawa’se™’nha’ tea’ dewade‘gwa’’t‘ha’ tea’’ gaé™‘hia’de’. 


again thence again it fall where it itself keeps lifting up where _it-sky stands out. 


Na’ye’ di’ ne’ o’né™ dofisawade‘gwa’’da’ o’né™ he’ 3d’yi’ 


That it is so the now thence again it-itself raised now again it other 
then 


t‘hi‘s‘haya’’da’de’ ha’donsa‘haa‘’ dat. Gagwe’ ei ne’’t‘ho‘ 


just he, a different person to, hence again he ran. It all (is) the there 
(thus) 
” 


nwa’awé"’ha’ wa’hofidofigo’’da’. Na’ye’ di’ ne o’/né™ 


so it happened did they pass on. That it is ey the now 
then 


s‘haya’’dada&‘ o‘hna’’eé” wa’hod‘’’ewa’ ne’’ hwik’s’ hado®’’t‘ha’ 


one other person behind it-him pleased in the five he-himself be- 
order come, made 


? V7, 


ny 


ted’’ o/né™ na’ye’ ’o™ké™ ha’dofisa‘had‘’dat, na’ye’ di’ ne’’ 


where now that it is in turn to, thence again he ran that it is ae the 
hen 
t‘honnadyeé™ di‘ gagwe’gi' na’ye’ wa’ t‘hondongo‘’da’, 
there they the first were it all that it is to, they went by it, 
ha’de‘s‘hadigahaa’ o’né™ da&‘hadak’he’. ‘A‘’so™  t‘hond’wé"k 
back again they were looking now thence he was Still there he-it lack 
running. 
dai‘hadongo‘’da’ o’né™ ne’’ na’’ dofdawa’sé™’nhii’. Ne’ t‘ho‘ ne’’ 
there he would pass now the the thence down it again fell. The, then the 
through that 
ni’ wa’gai‘hwa‘’do™ ne’’t‘ho’ wa’hé™he’ya’. 
the it-matter disappeared the there did he die. 
[that 
T‘ho’’ge‘ De‘haé™hid/wé™s  wa'hé"hen’, “O’né™  hi’ya’, 
Then he said, “Now indeed, 


19078°—28——_49 


762 TROQUOIAN COSMOLOGY [ETH. ANN. 43 


wii’ didwadongo‘’da’, ne’’t‘ho’ gen’gwa’ ni’dyo™ sayofigwadadden’’k, 
we have passed it, the there only so many we are again we are left, 
na’ye’ gwa’’t‘ho’ ne’ ofgwayad’do’go”, o/né™. Da’ o’né™ di’ 


that it is just here the our bodies are bare now. There now so 
(=unarmed) then 


hi'y#’, on’,  é"dwa‘den’dya’. O’né™ ~—hhi’ya’, ~—s oyefi’det 

of course, perhaps, must we start. Now indeed, it is plain 

t‘hiyo™hwéfidjiade’’ge’ tca’’ we'dwa’yo” o/né™. Ogéni‘’sdi‘ 
it-earth others-in where we have arrived now. It is evident 


deyo‘hat‘hek ne’’ t‘ho’né™. Na’ye’ hi’yd’ tea’? mne’’ na’’ 


it light is the here this. That of course where the the 
it is that 


ni’yo‘t tea’”’ dio™“hwéfdjiade’ nofide’dwe’, ne’’t‘ho‘ ne” na” gén’gwa’ 
soitis where there it-earth extant is thence we the there the the only 
came that 


na’deyo‘hat‘’hek tea’ ni’yo't gé"’s ne’ d‘son’he‘ wasdi‘’siia’ ne’’t‘ho‘ 
so it light is where soitis usually the it might is it starlight (is) the there 
na’ degyatdi“hé™ tea’”’ na’deyo’hat”hek ne” thd’né™ yo™hwéndjia’de’ 
so much they two differ where so much it light is the here this it-earth stands out. 
Da’, o/né™ di’ dwa‘dén’did‘, é"dwe‘sak’ha’ gaii‘’ewa’ nofi’we' 


Then, now ne let us depart will we go to seek (it) where just the place 
then 


nondayena’geek ne’ on’gwe* T‘ho’’ge’ o/né™ honna‘den’dyon‘. 
might these they the human Then now they departed. 
inhabited beings. 
Na’ye’ ne’ o/né™ hont‘ha‘hi’ne’ o’né™ wa’hadi’gé®’ ne 
That it is the now they traveled now they-it saw the 
odén’donni‘ ha’degaéi’dige’ dé™’se’ awé™ha‘hak’ho” gagwe’gi‘ 
it-trees growing all kinds of trees and each full of flowers it all 
were 
ogéhi’sdi’ oya’ne’, na’ye’ ne’ na’’ deio‘hat’he’da‘gwi‘  tca’’ 
it markedly is it good is, the the it is lighted where 
that by it 
ne’’t‘ho’ nonf’wef dio™hwéfdjia’de’ dé™’se’ ne gondi’yo’, 
the there the place there it-earth stands out and the they (an.) game 
animals are, 
gondi’die’s o/ni’, gagwe’gi‘ gofidiya’di’vyo’s. Hiya’ gwa’”’ 
cherie an.) fly also, it-all (entire) they have fine bodies. Not just 
about 


o’‘ni’ hwén’do™ de’hofnatgat’‘hwi‘ tea’ nige™’ nit‘hofine’non‘. 
also ever any they them saw where so far it is there they have come 
Dé”’se’ wi’hofitgat“hwa’ tea’ odéfinu‘gén’ni‘, oda‘hyon’ni‘ 
And they saw where it grasses were growing, they bore fruit 
o‘hondadekha’‘khwa’ agwas’ ne’’t‘ho‘ niga’dé"s tea’”’ niyawéfinu‘’gés, 
strawberries verily the there soitisdeep where so it grasses is tall, 
hiya’ hwén’do™ de’hodi’gé™ tea’ nigé™’ nit‘hofine’non‘ tca’’ 
not ever any they have seen where sofaritis thence they havecome where 
niyo‘hyowa’né"’s ne’ oda‘hyon’ni‘. 
so it-fruit are large the it fruit is growing. 
Tho'’ge’ o/né™ wa’s‘hagodi’gé™ ne’ of’gwe' gé"dyo‘gowa’né™ 
Then now they-him saw the human it-assembly large 
beings 


yé"s  ga‘héfida’’ge’. T‘ho’’ge‘ ne’  De‘haé™hio’wé™s 


one went it-sward on. Then the 
about 


wi’hé"hén’, “Hot” nofiwa‘ho’dé™” né"dwaye’di’ o/né™ hi’ya’ 

he said, “What, thing, kind of must we-it, do now of course 
we’dwa’yo™ tca’’ non’we' ena’gee’ ne” on’gwe,; hiya‘ hi’ya’”’ 
we have arrived where the place they inhabit the human beings; not in fact 


” 


” 


nes 


” 


HEWITT] ONONDAGA TEXT AND TRANSLATION 763 


, 


o’/né™ sté”’ gwa’’ nofwa‘ho’’dé™  de’djidwa‘hwa’ ne’’ aedwas’da’s 


now anything just thing kind of any yet we hold the might we move 
dogii’t sté™’ nohwa‘ho’’dé™ &™héfne’ié’ né"yonkhiye’é’ ne’’ t‘ho’ne™ 
ifsoitbe anything thing kind of will ee so will they—us treat the here this 
hadina’gee’?”” T‘ho‘’ge‘ ne’’ Gaé™hiikdon die’ da‘hawéfnitge™ nha’ 
they inhabit?” Then the The Horizon thence he replied 
wivhé™hén’, “Ongwat‘honigaya’’gi‘, ofigwadei‘hwi‘si’’iS hiya’’ tea’ 
he said, “‘We have volunteered, we have agreed of course where 
ohgwatga’’wiS tea’ et‘hino™gwa’’s‘ho” dé"’se’ tea’ diyon‘’he’. 
we have given up where they are our kin and where our lives. 
Do’ga’t di’ o/né™ "dwé™he’ia’ hiya’’ ste’ daedwaye’ii’. 
If it so be so then now will we die not anything should we do 


(against it) 
T‘ho’né™ gén’ewad’ 6"dwai‘hwa‘’do™.” T‘ho'’ge’ De‘haé™hio’wé™s 
Here this only will we perish.” Then 
wa hé™hén’’, “Dd’/eé"s hi’yi’. Hau’’, gi’si‘’, o’né™ dwa‘dén’dyi'.”” 
he said, “True itis indeed. Come, _ therefore, now let us depart.”” 
T‘ho‘geS o/né™ ne’’t‘ho’ nhwa’héf’ne’. Niyoi‘hwagwa’‘ha‘ o’né 
Then now the there thither they went. So, in a short time now 
ne’’t‘ho‘ hwa’hadi’yo™ tea’ non’we' —nit‘héf’ne’s —_ne’”” 
the there they arrived where the place there they are the 
going about 
gé"dyo’cowa’né™. O’né™ ne’’t‘ho! akdi’’a’ wa’t‘hadida’’sén’, 
it-groups of people large. Now the there nearby they did stand, 
t‘ho‘’ge' o’née™ wa’ hontgat’‘hwa’ wi’ hadi’gé™ o/ne™ 
then now they looked they saw it now 
hofnadadeyénnénda’’i‘, o’né"™* hadi’da’ = ga‘héfida’’ge‘, ~—o’né™ 
they were ready, now they stood it-field on, now 
hof’nonyé?’ne’ dé™hofisdji‘gwa’e’gwa’. T‘ho‘’ge’ di’, o’né™ 
they are about to play will they play at lacross ball. Then so then now 
da‘hon‘sa’wé™ wa’hon’non’yé™. Na’ye’ ne’ gé"dyo'’ewa’ ne 
they began they played. Thatitis the body of people the 
hadik’do"k, de‘hodi‘hénet’‘ha’ gai’sdowa’né™ hofnadon‘ha’hiia’. 
they were looking on they were shouting it-noise was great they were happy. 
Ttho'’ge’ ne’  hof’nofyé™’ha’ ~~ s‘haya’’dada‘ —s hhoyéfino’ga’t 
Then the they played one person his way was rude 
(gwi’’ dit‘hoyé" di‘). T‘ho’’ge’ ne’ hén’gwe'  s‘haya’’dada‘ 
just first he struck blows). Then the he, a man one person 
néngé’"ha’ ne” gé"dyo’ewas’ wa hé"hén”’ “Séini’hé™, swa’djik’ 
thus it is the assembly be said, “Do thou stop it, too much 
sayéfind’ei’t; hiya’’ na’ye’ ne’’t‘ho‘ de’eye’ha’ ne” godon‘ha‘’haa’.”’ 


thy way is rude; not that itis the there any, one does the one is happy.” 
(thus) 


T‘ho‘’ge‘ ne néfgé™ ha‘ hofi’nofiyé"’ha’ o/né™ he” 
Then the thus it is they are playing now again 
sa‘hof’non’yé™. 7A‘“’so™ he’’ ne’’t‘ho’ do™sa‘haye’a’ ne’’ 
they play again. Still again the there thus again did he act the 
hoyénno’ga’t. T*ho'’ge’ ne’ hén’gwe’ ne’’t‘ho’ nhwa’’he’ o’né™ 
he, the rude one. Then the he, the man the there thither he went now 
wi hé"hén”’, “Gonya‘his’danik, hi’ya’, agé™’, ’a‘kwi‘’ ne’’t‘ho‘ 
he said, “T still have cautioned, in faet I said, Do not the there 
né"teye’ ii‘. Hiya’ di’ de’sagayé™’Y’. OfmMmeran nd’ “oe, mish’ 


so again shall Not so then any thou wert Now so then the 
thou do. willing. gee 


é"sadofiwis‘hé™.”’ T‘ho‘’ge’ wi’hoyena’”’ ha‘se‘da’’ge’ dé™ 
shall thou have a rest.” Then he-him seized his nape of the neck and 


” 


764 IROQUOIAN COSMOLOGY [eTH. ANN. 43 


ha’nofda’’ge’ da‘hayena’ t‘ho‘’ge’ o’né™ wa’t‘hoya’da’gwa’ 
his legs-on these he them then now he picked him up 
seized 

wi’hoya’dé"’hawa’ dosgé™’ha‘ nigé™’ ne’’t‘ho’ gi’hi’ ne’’t‘ho‘ 
he carried him near So far it is the there ittreestood the there 

wa’t‘hada’’nha’ gaéfidak’da’, na’ye’ ne’ hoya’dé™ha’wi’ ne’t‘ho‘ 
he stopped it tree beside that it is the he was bearing him the there 

wivhayé"’da’ tea’ gi’hi’. Wa’dwadofigo’’da‘gwa’ e’é"’higwa’ 


did he strike it where it tree It passed through beyond side 
stands. 


nwa’eaén’ didi‘ wa’t‘hano™ wa‘si‘ha’’’nha’, gén’ewd’ 
there it tree side his head stuck out only 
des‘ha‘si’da‘si‘hai’nyo™ ne’’ eé"’higwa’’ nwa’gaén’dadi‘. T‘ho‘’ge‘ 
his feet stuck out the beyond side there it-tree side. Then 
o/né™ he’’ sa‘hof’nofi’yé™ tea’’ nigé™’ wa’honni’hé™”. T‘ho‘’ge, 
now again again they play where so far they stopped. Then 
o/né™ ne’’t‘ho’ nhwa’’he’ tea’ tga‘’hi’ o’né™ sa‘hoya’do’tcya’ 


now the there there he went where there iy tree now he disengaged his body 
stands 


tea’ ne’’t‘ho’ hoya’dé"’hawa’. T‘ho‘’geS o’né™ ne’ gé"dyo’ewi’ 
where the there it-his body held. Then now the it-assembly 
o’/né™ dofsayondo’gwi’. 
now again they dispersed. 
Tho’‘ge‘ ne’ héf’gwes ne’’t‘ho’ nofida‘’he’ tea’ non’we 
Then the he, the man the there thence he came where the place 
nifhadi/di’ ne’ De‘haé™hyd’wé™s hodyo‘’gwa’. Ganyo” 
there they stood the his company. As soon as 
wavha’yo” o/né™ wa’hé"hén’”’, “O’né™-khé™ we’swa’yo"’?” 
he arrived now he said, now, is it you arrive?” 
Da‘hai‘hwa’sa’gwa’ ne’ De‘haé™hyo’wé™s wa’hé"hén’, “One” 
He replied the he said, “Now 
wi’agwa’yo™.” Tho’‘ge‘ ne’ hén’gwes hawén”, “Na’ye’ 
we have arrived.” Then the he, the man, he said, “That it is 
hi’ya’  diyoi‘‘hwa’  we’swa’yo” ne” t‘ho’né™ o™hwéidjya’de’ 
in fact it is the reason you have arrived the here this it earth stands 
na’ye’ ne’ — s‘haya’’dada* tca’’ My 


” 


ni’djyo™ ne o’né™ 


that it is the he, one person where so Many you the now 
number 


teonde‘swa‘dén’dya’ ne’’t‘ho’ gwa’’t‘ho’ t‘ho‘’sawad’ na’ye’ ne 
the time you started the there just there (next) he began that it is the 
hehe’ tea’ hénno™dof’nyo™k  i‘ha’do™k, “Swénni’yo’, 
he de- where he was thinking he kept saying, ““Thou Master, 
sired, it “Oh, God 
’a‘sewendén’a’, dayagwadongo‘’da’ tea’’” nonwa‘ho’’dé™ 
thou shouldst pity us, should we pass through where thing, kind of 
ongwadei‘hwi‘sa’’1‘. Dod’ga’t ony’ @8"yagwé™he’ya’ ne’ 
we have agreed to do. If it so be also will we die the 
o™“hwénhdjya”’ge! na’ye’ gwa’’ oni’ ne’’t‘ho’ honsayagwa’yo™ 
it-earth-on that it is, just also the there there again should we 
arrive, 
ne’ o’yi’ diyo™hwéndjya’de’ tea noi’we I’s_ tchi’’déi’, 
the it other there it earth stands where the place Thou thou dwellest, 
I’s ne’ Swénni’yo’.” Ha’diwéfidage”, ha’dewa‘son’daige’ o'’ni’ 
thou the Thou Ruler (Art).”” All the days, all the nights also 
diyot’gont ne’’t‘ho’ ni‘ha’nigo™he’’dé™. Na’ye’ wa’gagwe’nya’ 
always the there (thus) so his mind was. That, it is it was able to do it 


” 


mu 


HEWITT] ONONDAGA TEXT AND TRANSLATION 765 


we’swaya’dinyo”’da’ ne’ t‘ho’né™ o™hwéfdjya’de’. Da’, 


it brought your persons here the here this it-earth stands. ‘There, 
o’/né™ di’’ we’swa’yo™ tea’’ nofwa‘ho’’dé™ gwa’nigo™hada’di‘ 
now 2 you have arrived where thing kind of I promised you so then 
then 


tea” didwada’’nha’. IDES Oa chit stoi! gwa”’ 
where there we met. There, now so then who (is it) just 
nonwa‘ho’’de™ tea’’ ni’djyo™ ofisakdogé™’sdi’ tca’’ 
person, kind of where so many you are would I restore where 
hon‘he”’. T‘ho’’ge‘ s‘haya’’daid&‘ wa’hé"hén”’, “I” gwa’’ ony’ 
he is alive. Then a person he said, eT just also 
&*tegadyeé"’di’.” Tho’’ge ne’ hén’gweo  wia’ha‘défi’dya’, 
wilt thou make me the first.” Then the he, the man he started, 
ne’’t‘ho nhwa’’he’ tea’ dosge™’ha’ g&’hi’. Wa’ha’yo™ o/né? 


the there then he went where near it is it tree He arrived now 
stands. 


t‘ho‘’ge‘ wa‘hénnéftcagete’gwi’ tea?’ na’de‘hanon’tces 
then he raised his arms where as his arms long (are) 

wa hayena” tea’ ga’hi’. T‘ho'’ge’ he‘da’’ge’ hwa’ha‘hawi‘’di’, 
he seized it where it tree Then downward he bore it, 


stands. 


t‘ho‘’ge’ o/né™ ne’ o‘skon’daa’ wa’hayd’dawi‘’sya’ he‘da’’ge‘ 


then now the it bark he took out the trunk down 
wiha’yé™. T‘ho’ge’ o’né™ wa’hé"hen’”, “O’né™ ¢’e’ nonda’‘se‘.”’ 
he it laid. Then now he said, now hither thence do thou 
come.” 
O’né™ ne”  hot‘hofigaya’’egi ne’’t‘hof nhwa’’he’. Ganyo’’ 
Now the he volunteered the there he went. As soon as 
wa ha’yo™ ne’’t‘ho‘ wa’ hoda’geén’ tea’’ non’ we‘ 
he arrived the there he-him laid down where the place 
ga‘so™’dadé"™’daa’. De‘hadiga‘’ haa’ tea’’ niyo?’ 
it-bark is spread out. They were watching where so many 
they are 
wa’honna’dadé™k. T‘ho‘’ge’ o’né™ da‘ha‘sa’wé” wa‘haga’’tcya’ 
they were left. Then now he did begin he dismembered 
ne’ hoyeé?’’da’. Wa’t‘hi‘sondigwa’ho™”  gagwe’gi',  akda’’a‘ 
the his body. He unjointed the joints it all, aside 
hwa’hage‘hén”. T‘ho'’geS o’né™ da‘ha‘sa’wé™” — sa‘hadge’wa’ 
there he-them piled. Then now he began again he them 
wiped 


tea’ deyo‘sondéén’nyo™. Wa’has’a‘’da’, gagwé’ei  sa‘ho‘ha’e’. 
where the joints. He finished, it all again he washed. 
T‘ho‘’ge‘ o’né™ do™sa‘haik’ho™ gagwe’gi‘. Ganyo”’ 
Then now again he-them put together it-all. As soon as 
wa’ hadyéiino’k’dé™ o/né™ wi’hé™héen”, “O’né™, 
he finished his task now he said, now 
sageyénnénda’nha’. O/né™ di’ sasatgé™’ha‘.” T*‘ho‘’gef o/né™ 
again I have finished it. Now sothen again do thou arise.” Then now 
dofda‘hatgé™’ha’ ne’ — s‘hofwaya’dadogé”"’’sdi‘. Na’ ne’”’ 


thence he arose the again he has readjusted his body. eee the 
that 


o’né™ dofsa‘hada’’nha’ t‘ho‘’ge‘ o’né™ ne hén’ewe* 


now thence again he arose Then now the (the) man 
and stood 


” 


7 


” 


vn? ” 


wi’hé"hén’”’, “ Nofiwa‘ho’’dé ni’/yo‘t tea son‘he’?” 
he said, “*What kind of thing so it is where thou art 
alive?” 
Da‘hai‘hwa’sii’gwa’ hawé"™’, ‘“Agwas’ gwa” oni’ tea’ ni’yo‘t 
Thence he replied he said, “Verily just also where so it is 


, 


766 IROQUOIAN COSMOLOGY [ETH ANN. 43 


gatdo’gas tea’ awéiitga’de’ ogéni‘’sdi‘.”’ T‘ho’ge’ o’né™ ne’ 


It-it feel where it is pleasant it is manifest.” Then now the 
hén’egwe! wa’hé"hen’’, “Do’ gwa’ éfik’ di’ sade’nyén’dér”’ 
he, the man, he said “What just it may so do thou-it, attempt 

be then 
é™sye’na’ sigé™“ha’ ga’da’ ne’ skéfinondo™’. Dd’ gwa”’ énk’ 
wilt thou catch yonder, it is it is the deer. What just it may 
it standing be, 
é™s‘ha’nha’ é™sye’na’ gwa’’t‘ho‘. T‘ho'’ge‘ o/né™ 
wilt thou-it wilt thou-it just-here next. Then now 
overtake grasp 
wa’hontgat‘hwa’ ne’’t‘ho’ ga’da’ ne’’ skéfnofido™’. T‘ho‘’ge‘ 
did they-it see. the there it stood the deer. Then 
o/né™  wai’wade’ewd’ ne” skéino’fido™’. O/’né* Gh? 
now did it flee the Deer. Now so 
then 
wa’ha‘’se’’g. Dosge®’ha‘ eéh/owd’ nigé™’ o/né™ 
did he-it pursue. Near it is only so far it is now 
wi’haye’na’. Tho‘’ge’ wa’hé"hei’” ne’ hén’gwe‘, “O’né™ 
did he-it seize. Then he said, the he, the man, “Now 
hi’yi’ ’a‘se’’ sawa’do™ tca’’ son‘he’.” T‘ho‘’’ge’ o’né™ o’yi’ 
or course new it is again it has where thy life (—art Then now it other 
become alive).’’ 
e”’ wa’hé"hén”’, “I” of ny &"tche‘séfi’nyd’ tea’ gon‘he’.” 
again he said, Gal also wilt again thou me, where I am alive.” 
make 
Tho’gef o/né™ na’ye’ ’o™’gé™ ne’’t‘ho’ sa‘héfinida’gén’. 
Then now that it is in turn the there again he-himself laid 
down. 
Tho’’geS o’né™ he’’ sa‘ha‘séfi’nyd’ sa‘hayénnéfida’’nha’  tea’’ 
Then now again again he-it made again he-its organism completed where 
hon‘he’. O/’né™ dedja’e™ de‘hyatdd’gas tea’ ~~ og fil‘s’di‘ 
he is alive Now both they two-it are aware where it evident is 


(=his life). 
awéfitga’de’ tea’ de‘hnon’he’. T‘ho’ge’ ne’  de‘hniya’dage‘’ 


it joyful is where they two are Then the two they two persons 
alive. are 
tea’ 7A*’so™  wa’hyadéidé™k’ wa’hni‘’hén’ dedja’/é™%, “I” 
where still did they two remain did they two say both, Gti 
oni‘ ne’’t‘ho‘ nayawé"’ha’.”’ Gagwe’ ei‘ Sha’ t‘hayei’. 
also the there so may it take place.” It entire (all) alike he-then did to. 
Sa‘ha‘sén’nya’ tea’ héfinon’‘he’. O/’né™ t‘ho’ge’ hawén’’, 
Again he-them made where they are alive Now then he said, 


(Stheir lives.) 
“O'né™ gagwegi’ sage‘séi’nya’ sageyéfinénda’’nha’. O/né™ 


Now it-all again-them made again I-it-organisms made. Now 
di” é@"dwa‘dén’dyd#’? ne”t‘ho’ di’’ &'dwe’ o/né™  tca’’ 
so will we depart the there so will we go now where 

then then together. 
nofi’we‘ hé"swé’dén’dik — tca’’ né"yonni‘’s‘he’ t‘ho’né™ 
the place there will you remain where so will it be long here this 
é"swe’’seg.””  T‘ho’’ge o0’né" ~hofina‘défi’dyon‘. Hiia‘’ i’no? 
will you go about.”” Then now they departed. Not far 
de’hofne’nofi’ o’né™ wa’hadi’yo™’ ne’tho gwa’’ gano™sa’/yé™, 
any they went now they arrived the there just it-lodge lies, 
ne‘’t‘ho’ he‘hodiyo™s’’i‘. T‘ho’ge’ ne’ hén’ne’ hawént’, “O’né™ 
the there there they entered. Then the they were he said, “‘Now 
together 
ne”’ née’ wa’ gheya’dinyo™’da’ tca’’ agen’ t{ho’né™ 
the the this I-them have brought in where I said, here this 


newrtt] ONONDAGA TEXT AND TRANSLATION 767 


dé™“hadida’’nh&’ ne” o’né™ é™hadi’yo”. Da’‘, o’né™ di’’ Is’, 


will they stop the now will they arrive. There, now ae thou, 
nen 
gadd’gé™ é"swé" dén’dak.” T‘ho’‘ge ne gono™sayé” 
it certain will you remain together.’’ Then the she lodge owns 
goksté"’’a‘, wa’a‘hén’’, “‘Ne’’t‘ho’ né"yawé"’ha’, Dé®ya’gwik 
she, the old she said, «The there so will it happen. Will we be 
woman, together 
ne’ kheyade’s‘ho®’&‘.” T‘ho’geS o’né™ ne’ hén’gwes hawén’ 
the my grandchildren” Then now the he, the man he said, 
A OVaavetoa Folie? mi? é"seyage™’ nha’.” T‘ho!’ge‘ o’né™ 
“Now so then I will I go out.” Then now 
hes‘hoyagé”’’i‘. O’né™ gawéf’’ ne’’ gono™sa’yé”, “ Agon’hwa’a‘ 
he did go forth. Now she said the she, the lodge owns, “‘T am all alone 
ne” né™’ ono™sano’/™hna’. Hofna‘dén’dyon‘ ne’”’ hadidjina’‘s‘ho™. 
the the this I-lodge am guarding. They had departed the they are males. 
Gévdji’k gwa’’t‘ho’ dé"t‘héf’ne’. “Thd’né™ nk” igd’yé™ ne’ 
Soon very just there (next) thence will they Here this the it lies the 
come (back).’’ that 
swa’’eh’na’, oné™’ di’’ na’ye’ 6"djiswads’da’”’ T‘ho’‘ge’ ne’”’ 
your bows now sothen thatitis will again you them use.” Then the 
De‘haé™“hyd’wé™s hodyo’gwa’ wa’hontga’t‘hwa’ ne” goksté’i’a‘ 


his troop did they saw the she, the old 
woman 


goyo’de’, e“’hwi’ ofdadyé™séinya‘’ha’. Ne’’t‘ho’ di’ ne” 
she is working, she-it held she-for herself a robe is making. The there so then the 
na’ye’ wa’hodi’nigo™hiyéfida’’nha’ ne’ of’gwe' onofikhwe’’i’ 
that it is they it understood the human being it hair 
na’ye’ ohdyé™séinya’’t‘ha’, dé™’’se’ wa’hadi’gé™ dji’he’ niyaga’’a‘, 
that it is she-it, a robe, to make for and they-it saw dog So its size 
herself, uses, small is, 


he’is’a° = nwa’gaya’do’’dé™ ~=ne’’t‘ho’ = =gé"’dén’ ~—- ganakda’’ge’. 
Cur small such its body is in shape the there it abode it-couch on. 
Gaifgwa’ nwda’onni’s‘he’ o/né™ dofdayeda’’nha’ ne’ goksté”’’a‘ 
Some just so long it lasted now thence she stood up the she, the old 
woman 
SCL. SF, 


sl ha’e’yé™ ne nofiwa‘ho’’dé™ goyo’’de’. Tho'’ge‘ ne 


yon- there she the thing, kind of she is working. Then the 
der entered 


dji‘ha‘ wa’dyo’nofiwaya‘hé’""ha’ sidigaga’’tcya’ ne niyo 
dog it made haste again took it-it apart the so much it 


” 


” 


” nes 


is 
godyé™séfini’hnd’ ne’ goksté™’a‘. Agwas’ o/né™  t‘ho‘’ha' 
She-herself-mantle had the she, the old Verily now nearly 
made, for woman. 
honsayo‘s’A‘di‘hnd’ ofsayoga’tcyon’hna’ ne’ o’né™ saye’yo™ 
it would have completed it again it would have taken it the now again she 
apart returned 
“sayon’dyé™” ne’ goksté"’&‘. O’né™ he’’ dofisaye’’gwa’ tca’’ 
again she sat down the she, the old Now again again she-it took up where 
woman. 


goyo’dén‘’sa’, o’né™ he’ dofidayo™sa’wé™ saye‘sé’iya’. Tho‘’ge‘ 


her work, now again overagainshe beganit again she-it made. Then 
o/né™ sa‘hadi’yo™. S‘hadi‘he‘nodofnyofidye’. Na’ye’ di’’ ne”’ 
now again they returned. again they return bearing burdens That it is so the 
severally. then 


Vhéanithéen”’, “O’ne™ sayagwa’yo™. Wa’ofgwadad’swiyo’’khe’ 
they said, Now again we have returned. We have had good fortune 
tea” nigé™’ wa’agwagaé™ha’egwa’ tea’ wa’agwa’wéit‘hwa’ ne’’ 
Where _ so far it is (as) we a circuit made where we-them slaughtered the 


768 IROQUOIAN COSMOLOGY [pTH. ANN. 43 


gal‘yo’.” Tho’’ge’ o’né™ dyagowéfinitgé’’ii ne’ goksté™a‘’ 
it game Then now her word came forth the she, the old 
animals.” woman 
wa’a‘hén’’, “Na’ye’ hi’yé’ tea’ nwa’awé’™ha’ ne’ ha‘sa’’djik 
she said that it is of course where so it came to pass the just now 
na’ye’ ne” De‘haé™hyawa’’ei‘ (T‘haé™hyawa’’’gi‘) 
that it is the 
s‘hago’dén‘nen’hna’ ne’’ héfnoni’gwe‘, hawef’’, igé™ da‘hén’ne’, 
he-them, escorted homeward the pee are human he said, it is they are coming, 
eings, 
t‘honé"’ di’ dé™hadida’’nh&’ ne’ o’né™ é™hadi’yo”. Da’ 
There this so then will they remain the now will they arrive. So, 
omez,) dia thodisyot ey Tho’ ge‘ o’né™ raKey 1 | alps” 
now so then they antiyéal’® Then now the just now 
sa‘hadi’yo” o’né™ wa’ hondon‘ha’‘hén’, wa héfni’‘hén’, 
again they now they rejoiced, they said, 
returned 
“Nyawé?’ha’ we’swa’yo”. Na’ye’ ne’ gai‘hwis’ o’né™ tca’’ 
“We rejoice you have arrived. that it is the it time is long now where 
degwaga‘ha’dye’. O’né"™ di?) vhi’ya? wa’ didwadat’gé™ 
we eyed you on the way. Now so then indeed, we have seen one Boe 
wi’agwatsénnon’nya’.”’ T‘ho’’ge' o/né™ wa hofnadadya’- 
we are happy.” Then now did they rub their 
do‘stfigwa‘’ho™ agwas’ gagwe’gif  wa’hofdon‘ha‘’hén’. 
bodies one another, verily it entire (all) did they rejoice. 
T‘ho’’gef o/’né™ ne” goksté™’a’ wa’ekhof’nya’. Ganyo’’ 
Then now the she, the old woman did she food prepare. As soon as 
wa’agokhwa’is ne’t‘ho’’ge’ o’né™ gawén’’, O’né™  hi’yd’ 
was, it-food cooked for her the then now she said, now indeed 
é"swaha’dana’wé™.”’ Da’, o/né™ hi’ya’ wa’hondekhonfi/nya’. Na’ye’ 
will your appetites be There now of course did they eat. That it is 
gratified.” 
di’ tea” nwi’awé™ ha’ ne” De‘haé™hyo’wé™s hodyo’gwa’ ne’ t‘ho‘ 
£0 where sodid it come to pass the his troop the there 
then 
de‘hadiga‘’haa’. Hiya‘’ sté’’ nofiwa‘ho’’dé™ de’hofine’gi’ ne” 
they looked on. Not anything thing, kind of any, did they eat the 
gak’hwa’. Agwas’, na’ye’ géfi’gwd’ ne’ aofi’yd’, na’ye’ 
it food. Verily, that it is only the its odor, that it is 
wi’honna‘da’’nha’. T‘ho‘’ge’ o’né™ dofsd‘hadida’’nha’, o/né* 
they were filled. Then now theres again they stood up, now 


wa’a‘hén’’ ne” goksté™’a‘, “O’né™, hi’y’, ’on’’ aeswe‘sak’hi’ 


did she say the she, theold woman, “Now, ofcourse, perhaps should you-it go the 


e’/ 


seeking 
ga’yo’", na’ye’ ne’ a‘hofdekhon’nya’ ne’ ofkhinada‘hén’’se’. 
it-game that it is the coultd hey-it eat the they are visiting our village. 
animals, 
Hiya‘’’ hi’yd’ na’ de’hén’neks ne’ nofwa‘ho’’dé™ nis’ tcea’’ 
Not indeed the any, they-it eat the thing, kind of the where 
that you 
ni‘swakho’dé"”.”” T‘ho’‘ge o’né™ ~wa’hon‘dén’dya’. O’né™ ne’’ 
such your food kind of, is.’’ Then now did they start away. Now the 
na” goksté"’a° né™’ nhwa’eyei’ tea’’ gago™’si’ tea’’ godenak’do™ 
the she, the old this so did she-it do where it headrest where sneer couch is 
that woman (way) 
oné™’ha’ sgané™’hada‘ dé™’se’ o‘nyo™’sa&’, otcgén’’a’ ne’’t‘ho‘ 
it corn one it-grain and it-squash, beechnuts the there 
wa’é’owa’. T'ho’‘ge’ o’né™ tea’ osdjisdo’’kda’ ne’’t‘ho* 


did she-it get. Then now where it-fire ends the there 


pewittl ONONDAGA TEXT AND TRANSLATION 769 


wi'dyo™gé™he’dak, ne’’t‘ho’ wa’é’yé" hi’gon’wa’ ne” oné™’ha’ 
did she-the ashes separate, the there did she them lay under the it corn 
dé"’’se’ ne’ o‘nyo™ sa’ otegén’’ a’. O’né™ hiya’ 
and the it-squash beechnuts. Now indeed 
dondayego*’hénk. Niyothwagwa‘ha‘’ o/né™ = wa’hontgeii’t‘hwa’ 
thence did she-them cover So it-time short is now they saw 
o/né™ wa’tgahe‘dot’ga’k, wa’wadon’nyd’. Hiya’ de’oi‘hwis‘he’’i‘ 
now it spn out of the soil, did it grow. ee any it-time long 
o/né™ wa’ga‘hwé?’daé™, dé™’se’ o‘hnyo™’sd’, o/né™ 07 na’ 
now did it- ear of corn sprouted and it squash now too the 
out, (hnioz[sa that 
wa’ giniyon’ dé”. T‘ho‘’ge‘ o’né™ sa‘hadi’yo” ne 
did it-squash put on. Then now again they returned the 
honnadowatho™’hna’, skéfnondo”” hadiyoha’dye’. T‘ho‘’ge‘ o’/né™ 
they-to hunt went, deer they-it killed on the way. Then now 
wihadiyén sid’ de”’’se’ wa’ t‘hadiya’da‘hi’ da’. Ganyo”’ 
did they-it skin and did they its body break. As soon as 
wi’hofdyéfino’kdé” o/né™ ne’  goksté’™4° wa’ekhon’nyi’, 
did they their task complete now the she, the old woman did she-it cook. 
Wa’e’gwa’ ne” oné™’hi‘se’ dé”’se’ o‘hnyo™sa’of’we'. T*ho’‘ge‘ 
Did she-it get the new corn and it-squash native. Then 
o/né™ di’ wa’end’djid’dé™. Na’’ ne” o/né™ wa’gakhwa’ik o/né™ 
now so did she a pot set on. The the now did it food get done now 


then that 


wi’hondekhon’nya&’ ne’ De‘haé™“hyd’wé™s hodyo‘’gwi’. Na’ye’ 


did they eat the his troop. That, it is 
di” tea’ nwa’awé"™’ha’. O’né™ gwa’’ wa’a‘hefi’” ne” gokste™’x‘, 


so where sodid it come to pass. Now just did she say the she, the old 
then woman, 


“Oné™ hiya’, ’oi’ he’’, ofise‘swadowat‘ha’.”” T‘ho‘’ge’ o/né* 
“Now, of course, perhaps again, should again you go to hunt.” Then now 
ganakdagon’wa‘ tca’’ godenik’do™ ne’’t‘ho! wa’é’gwa&’ ond’yi’ 

Se under where her couch stands, the there did she-it get it husks 
dé™’se’ o’né™ di’’ wa’e‘nho‘hwa’gwa’, ayén’é’, ne’’t‘ho’ ni’yo‘t 
and now so did she door-flap move aside, would one the there so it is 
then think, 


hedjyono™son’di’ ne’’t‘ho’ gwa’’ ganya’die’ deyot‘hwe’non/ni‘. 


there another it-lodge is the there just it-lake exists it round is. 
attached 
” 


Ne’ t‘ho! wa’dyont‘hwada‘se’’da’ ne ond’ya’ = wa’ege‘hén’’. 
The there did she-it surround (with) the husks did she-them pile 
Tho'’ge’ o’né™ dayedjisdo’dé™, wa’dyo’do™“gwa’‘gwa‘, na’ye’ di’’ 


Then now there did she set fire to it, did it-its flames raise, that it is a 
then 


ne’ gagwegi’’ wa’tga‘hnega’ewa’. Tho'’ge’ o/né™ gawén'’ 
the it-entire (all) did it-the water take up. Then now she said 
“O’/né™ sageyennénda’’nha’, o/né™ di’ djya‘dén’dya‘’. Na’ye’ 


now again I-its way have now so do you depart. That it is 
completed, then 


di’ tea’ né"yawé""hi’? = S"swa’nigo™ha”’k, ’A’kwiS — sofi’ga’ 
so where so will it come to pass will you be careful, do not some one 

then 

é"yetchiyasne’a’gwa’ tea’ nigé™’ hé"swagwat’‘hwi’.” T‘ho‘’ge‘ 


will you hit by mistake where so far it is there you en a circuit Then 
ma 


o/né™ honna‘dén’dyor‘’. Ne’’t‘ho‘ di’’ ni’yo‘t tea’ nwa’onni‘’s‘he’ 


now they departed. The there so so it is where so, did it last long 
then 


770 IROQUOIAN COSMOLOGY [ETH, ANN, 43 


” 


ne’’t‘ho’ héf’ne’s, ne’’t‘ho‘ héfni’’dén’ ne’ De‘haé™hyd’wé™s 


the there they went the there they abode the 
about, 

hodyo’gwa’. Na’ye’ di’ tea’ nwa’awé"™’ha’ o/né™ 

his troop. That it is so then where so it came to pass now 
wi’ t‘hondawén’nye‘, na’ye’ di’ wa’hadi’gé” o‘hnegitgén‘’hwi'. 

did they go around, that it is so did they-it see it-water comes out 
then (=a spring). 

T‘ho’ge’ néngé™’ha’ ne” tea” ni‘héfi’nadi‘ s‘haya’’daida ne’’ 

Then this it is the where so many they he, one person, is the 

number 


ho’én’na’ wa’has’da’ né°’ nhwi’hayé’a”’ tea’ non’we' o‘hné’go’. 
his bow did he-it use this (way) so did he-it touch where the place it-water is. 
Na’ye’ di’ ne’ o’né™ hofsa‘hadi’yo™ tca’’ nof’we' de‘hodida’’i‘ 


That it is so the now there again they returned where the place they are staying 
there home 


na’ye’ ne” honna’éni’nd’ ne’’t‘ho’ hofsa‘hadi‘hnyo’dé”  tca’”’ 


that it is the their bones the there there again did they-them stand where 

non’we’ hadiyéfidak’wa’. O’né™ sa‘hadi’yo” ne’’ hodino*sa’yé™ 
the place they-them keep. Now again they returned the they the lodge own 

s‘haya’’daida’ wa’hé™hén’, ‘“Gé™’hé™” ga’gis ga’yo’,” dé’se’ 


he, one person, is he said, “Extremely it smells of it game and 
animal,” 


de‘hotga‘dofnyon‘’hwi'. T‘ho‘geé o’né™ ne”  hofnadya’k 


he-his eyes-was casting about. Then now the they, the others 


wai’ hénn‘hén’, “Gée7"he™, do’gé™s ga’gis ne’  ga’yo’.” 


they said, “Extremely, true it is it smells of the it game 
animal.” 


T‘ho‘’ge’ ne’ s‘hayd’’dada& o’né™ ne’’t‘ho’ nhwé’’he’ tca’’ 
Then the he, one person, is now the there there he went where 

non’we gd‘hnyodofi’nyo™ ne’ a’én’nd’ ne’ De‘thaé™“hyo’wé™s 

the place one-them has stood the bows the 

hodyo’’gwa’ honna’wé™. T‘ho’ge’ sga’da’ wa’ha‘hnyoda’gwa’, 
his troop they-them own. Then one it is did he-it take in hand, 

wa hé"hén’”’, ““N&’’ ne’ né?” néngé™“’ha’ na’ye’ ga’gis. Gain’’ 
he said, “the the this it is this it is that itis it smells. Where 

that (it is) 

non’we heswe’’sgwi’? Hot’ nofiwa‘ho’’dé™ ni’dyo‘t tea’’ non’we* 

the place there you have been? What thing, kind of so there itis where the place 

né™ nhe‘sye‘ha’gwi’?” War'hé"hén’” ne’ De‘haé™“hyd’wé"s, 

this there thou-it hast touched?”’ Did he say the 

way 

“Tho née dosgé?’ha’ dyonofda‘’ hid’, ne’’t‘ho’ di’ si’ hagwa’di‘ 


“Here this near it is there it-mountain stands — the there oo beyond its side 
then 


nw4’ononda’ di‘ ne’’t‘ho‘ dyo‘hnegitgéa‘’hwi'.”’ T‘ho‘’ge‘ 


the it-mountain side the there there it-water comes forth (=a spring).” Then 
33. 


wi’hénni‘hén”’, “Ne’’t‘ho’ he’dwet. O’né™ = wa’hadiyagé™ nha’ 
they said, “the there let us go.” Now did they go forth 


wihon‘dén’dy#’. Na’ye’ ne’ di’ ne” o/’né™ wa’hadi’yo™, 
did they start. that it is the so then the now they arrived, 
wi’hé"hen’’ne’ De‘haé™hyd’wé™s, “Nengé"’ha’ o‘hnegitgén‘’hwi' 
he said the “This it is it spring of water is 
ne’’t‘hof né™ nhegye‘ha‘’’ewa’.”” T‘ho’’ge’ o/né™ wa’hé"hén”, 
the there we there I-it did touch.” Then now did he say, 
ne’ s‘haya’’didi‘, ‘“Do’gé"s ne’ né™ ga’yd’ gén’’dém’ ne” nér’ 


the he, one person, is, “True the this it game it abides the this 
it is it is, animal it is 


” 


“NI 
— 


HEWITT] ONONDAGA TEXT AND TRANSLATION Ml 
thoné™. O’né™ di’ ostwi’ hai’ né™ hdgwiS ha’dé"swada’’séi’. 


here this. now so then it a little is this side it is there will you stand 
severally. 
Dé*swaga‘hé’’k ne’ o’né™ 6"yagwa’yo’.” T‘ho‘’ge’ oné™ 
Will you-it see the now will we-it kill.” Then now 
da‘hondo”’’tka’ ne’ De‘haé™“hyd’wé™s hodyd‘gwa’. O’ns™ di’ 
thence they withdrew the his troop. Now so then 
da‘hon‘sa’wé” ne’’ ne’’t‘ho’ hadina’gee’ o/né™ néfhgé™’ha’ né™ 
they began the the there they dwell now this it is so 
nhwa’hayéi’ ha’gon’wa‘ tea’ non’we' dyo‘hnegitgéni‘hwii. O/né™ 
thus did he-it touch it under where the place it spring of water flows. Now 
o’n’ dawa‘sa’wé” wa’o‘ga’e'ha’ ogai’i‘, agwis’ tca’’ ni’yo‘t 
also then it began did it sound it loud is, verily where so it is 
ne’ gawéfhnoda’dye’. T‘ho‘’ge’ o’né™, gwa’’ ne’ hénnon’gwe‘ 
the it thunders on the way. Then now just the they, the humans 
wa t‘hona’dat sa‘honde’gwi’. O’né™ dawa‘si’wé” 
did they run away they fled away. Now did it begin 
wa’ tgaénwaiwé?’sén’. Niyoi‘hwagwa‘hi' o/né™ wa’t‘hadida’’séi’ 
did it flash lightnings repeatedly. So it time short was now did they stand severally 
dé”’se’ wa’héfni‘hén’, “Oné™ wa’agwa’yo’.” T‘ho‘’ge’ o’né™ 
and they said, “Now did we-it kill.’’ Then now 
si‘hon‘dén’dya’. Na’ di’ ne’ *o’né™ ~~ hofisathadi*yo™’. 
again they went home. the so the now there again they had 


that then returned, 
” 


wahénni‘hén’, “One wa’agwa’yo’ ne ot’go”. Hiya’ 
they said, “Now did we-it kill the it daimon is. Not 
de’ofigwéfno™’do” nofwa‘ho’’dé”, ’oi‘’, niyawé"’i tea’ swa’djik’ 
any we-it knew thing, kind of, perhaps soit happened where too much 
dé” githé””’ dosgé"’ha‘ nigén’’dén’. Hiya’ hwén’do™ 
extremely near it is there it abides. Not it is ever 
de’ofgwatdd’gé™. O’né™ hon’ ofinis’i‘ ne’’t‘ho’ — tefgén’’dén’ 
any we-it were aware of. Now perhaps it long while the there while it abides 
swa’djik’ o’né™ gagowa’né™. O/né™ hon’ ttho’hs‘ — sté™’ 
too much Now it large (is). now perhaps almost something 
(=because) 
nayofigwaya’dawé"i’hna’.” = T*ho“’gef  o’né™ =ne’ — gokstéii’’ i! 
so would it have come to pass.”’ Then now the she, the old 
woman 
wa’a‘hén’”, “Génhér’ oi‘hwane‘ha’gwat wd’ofghiya’dage’’nhi’ 
she said, “Extremely it-matter of wonder is did they-us aid 
ne’ onkhinada‘hén’’se’.”” T‘ho'’ge’ gawén‘’ nonwa‘ho’’dé” 
the they-our village are visiting.” Then she said; thing, kind of 
nwa’gaya'do’’dé™ tea’’ weswa’yo’ ne” ot’go”?” Wa’hénni‘hén’, 
such its body isinshape where you it killed the it-dai-mon is?’ They said, 
“Dagwé™niga‘doh’do™ gagowa’né™.” Tho‘’ge o/né™ gawéi‘’, 
“ Alligator it is large.’’ Then now she said, 
+” SH PA So 


“Na’ye’ ne” ni’’a‘’ ge‘’he’ na’ye’ of’ o’né™ wa’ga‘he’’g tca’’ 
“That itis the I Ithink thatitis perhaps now it time has come where 
niwat‘ha’wi’ tea’ ~—s niwados‘hi’ne’, na’ye’ di’ ne’ o/né™ 
such it is the season where such it is time that so the now 

of year it is then 


aeswahe’dé"s’da’ tea’ niyo™ odon’ni ne’ o™hwéfdjia’’ge‘.”’ 


should you them wet where so many they grow the it-earth-on.” 
they are 


Tho‘’ge’ s‘haya’’dida‘ wa’hé"hén’, “Na’ye’ ’on‘ oya’ne’ 
Then he a person is he said, “That itis perhaps _ it-good is 


” 


7 


? é 


772 TROQUOIAN COSMOLOGY (ern. ANN. 43 
a‘he‘s‘hén’do™ ne’ agwas’ o‘hén’do™ tea’’ non’we* 
him thou should ask the verily it foremost where the place 
niyongwiasdeis’dif. Dyéa’ha’gwa’ é™“hé™hén’, ‘O’né™ ne’’t‘ho! 
there we-it have in charge. Ifso it be will he say now the there 
ha’degaye’i’ tea’’ niwados‘hi’ne’ ne’’ aeswa‘he’dé"s’di’ tea’ 
it is proper where such it is time of year the should you wet where 
niyo"’ odofnya’ho” tca’”’ o™hwéfdjia’’ge’.” T*ho'’ge’ o’né™ 
so many they severally grow where it earth on.” Then now 
they are 
dondayeda’’nha’ ne’’ gokstén’’a! dé™’se’ wa’e‘nho‘hwa/gwa’ tea’ 
thence she arose the she, the elder and did she the door-flap move where 
woman 


noh’we' hetcyono™son’da’ dé™’se’ wa’a‘hén’’ “HAiyaé‘’-khé™ 
the place _ there it-another lodge is attached and she said, Not-is it 
de’se‘’he’ o/né™ hon'’ wa’ga‘he’’e, o’/né™ a‘hadihe’dé"s’da’ tea’ 
any thou-it now perhaps it is time now should they-them wet where 
thinkst 
nonwa‘ho’’dé™ odon’ni‘ tea’ o™hwéndjiade’?” T‘ho’’ges hawén‘’, 
thing kind of they grow where it-earth stands?”’ Then he said, 
“Na’ye’ 0” nia‘ ge‘’he’ o’né™ hé™’ Von’ wa’ga‘he’’e tca’’ 
“That it is too, I T-it think now itmaybe_ perhaps it is time where 
nonwa‘ho’’dé” wa’sga‘hén’do™.”’ T‘ho’’ge‘ o/né™ 
thing kind of didst thou-me ask.” Then now 
dondayofdo”’tga’. Oné™ he’ wa’é’gwa’ ne’ ond’ya’ dé”™’se’ 
thence again she withdrew. Now again did she-it get the it-husk(s) and 
o/né™ he’’ ne’’t‘tho’ wi’e’yo™ tea’ non’we’ ganyada’e’. O/né™ 
now again the there did she arrive where the place it-lake is. Now 


he’ ne’’t‘ho’ wa’ege‘hén’’ ganyada’ge‘’s‘ho™’ ne’ ond’yd’. 


again the there did she-then placed it-lake-on-along the it-husks. 
Wa'dyont‘hwada‘se’da’ t‘ho‘’gef o’né™ he’  dayondega’’di’. 

Did she-it go around then now again there she-it set fire to. 
Tho‘’ge’ o/né™ wa’a‘hén’’, “O’né™ he’ wa’geyénnéfda’’nha’. 

Then now she said, “Now again did I-its way of dotng finished. 
O’/né™ di’ @"swa‘dén’dya’ é"swa‘he’dé™s’da‘hna’ tca’’ niyon‘’ 


Now so will you start will you go to cause it to be wet where so many 
then they are 


odon’ni‘ tea’ o™hwéndjia’de’. Na’ye’ di’ tea’ né"yawé™ hi’. 

they grow where it earth stands. that itis sothen where so will it come to pass. 

E*swe”’ di’ o/né™ ne’ ofkhinada‘héii’’se’.” Ttho’ge o/né™ 

we meu go a so now the they us are visiting Then now 
ogether en 


wi’hon‘dén’dya’. Na’ye’ di’ tea’ nigé™’ hont‘ha‘hi’ne’ o’né™ 


did they start. That it is Ae where so far it is they traveled along now 
en 
ne” s‘haya’’did&‘ tea’’ ne’’t‘ho’ hadina’gee’ hawén‘’, ‘O’né™ 
the he, a person, is where the there they dwell he said, “Now 
di’ &"swatgat‘hwad’ tea’ nofwa‘ho’dé™  ofgwadei‘hon’da’. 
so will you-it see where thing, kind of our charge is, 
then 
Na’ye’ s‘hongwai‘hon’da’ na’ye’ ne’’ swado™’k Hawéfni’yo’ 
That it is he-us commissioned that it is the you-say He, the Disposer 
ne’ é"yohewasdeis’dik tea’ niga‘i‘hwes, tea’’ nigdi‘hwagas’de’ 
the will we-it have charge of where so it is long, where so it matter endures 
tea’ = &"yo™hwéndjia’dek. Na’ye’ dé"yongwas’nyek tear” 
where will it-earth stand. That it is will we-it attend to where 
niyon’’ hoyént‘hwi‘ tea’ o™hwéndjia’de’. E"yagwats‘hidént‘hak, 
so many he-it has planted where it-earth stands. Will we keep sending down the dew, 


they are 


newitt] ONONDAGA TEXT AND TRANSLATION Vis 


na’ye’ gwa’’t‘ho’ tea’ gé™hyo™“hwadén’yo” gagwé’gi’ tea’ 


that itis just there (=next) where it-river-stands, many places it-all is where 
niyon’ ga‘hnegaéi’nyo™ tea’ o™hwéndjid’de’, na’ye’ ne’ 
so many it-water holds, many places — where it-earth stands, that it is the 
they are 
diyot’gont o‘hnega‘se’  é"géfk’, na’ye’ gwia’’t‘ho’ ne’ 
always it-water fresh will it be, that it is just there the 
djyon‘he’ewi‘, na’ye’ é"yagwats‘hadént‘hak, na’ye’ gai‘hofnyA’ha’ 
you-it liveupon, that it is will we the Hew keep sending that it is it-it causes 
own, 
cagwe’cit é"gonnon’hek tea’’ niyo’ Hoyénnénda’’i’. Is’ o‘’ni’ ne’”’ 
it-all will they (an.) where so many He-them-finished. You also the 
keep on living they are 
djyon’gwé skéfino™ e"swénno™doninyo"’hek.”’ 
you human peacefully will you keep on thinking.”’ 
beings 
T‘ho‘’ge’ o’né™ ne’ De‘haé™hyd’wé"s hodyo’gwi’  o’né™ 
Then now the his troop now 
wihontgat’hwi’ na’ye’ gwa’’ o’ya’ ne” he‘da’’ge‘ 
did they-it see that it is just it other the below 
diyao™hwéndjia’de’. T‘ho‘’ge’ o/né™ dawid‘sa’wé™ wa’o‘ga’e‘hii’ 
there it-earth stands. Then now thence it began it a noise made 
o‘gai’’i‘ tea’ ni’yo‘t dagawéfinoda’dye’, dé™’se’ o/né™ oni’ 
it loud is where so it is thence it comes thundering, and now also 
dawa‘sa’wé™ wa’dwénni‘hwa‘’so’” dé’se’ o’né™ 0” na’ye’ 
there it began it lightened repeatedly and now that it is 
o/né™ 0” na’ dawi‘sa’wé™ wi’o‘sdaén’di’ he‘da’’ge’ wa’gon’ne’ 
now too fhe there it began did it rain below did (they), it go 
that 
tea” diyo™hwéndjia’de’. O’né™ hoft‘ha‘hi’ne’ o/né™ wi’hadi’gé™ 
where there it-earth stands. Now they were on the way now they-it saw 
os‘haisda’gd’nd agwas’ deyona’gaé’da’. O’né™ di’ wa’hénni‘hén’’, 
it serpent large verily, two it hours has. Now #0 did they say, 
then 
“Teyatgat‘hwa‘, na’ye’ hi’ya’ si’gé™ i’we’ na’ye’ ne’ tea’’t‘ho‘ 
“Do you look, that it is in fact yonder itgoes that it is the at this time 
it is 


hiya’ t‘hayoyanén’’khe’ dayo™hwéndjiot’gi’k. Géidyo‘gowa’né™ 


not any it-good would become thence it-earth should leave. It-assembly large 
na’ye’ ayagodé™hni‘sei’kda‘’gwé™ ne’ djyon’gwe'. Na’ye’ di’ 
that it is would it-their-days to end, the you, human That itis so 
cause beings. then 
s‘hongwai‘hon’da’ ne” hiya” hwén’do™ t‘ha’dayo™hwéndjiot’ga’k.”” 
he-us has commissioned the not ever any, should it-earth, leave the.” 
Tho’’ge’ o/né™ wa’hénni‘hén’, “O’né™ di’ dé"swaga‘ha’’k 
Then now they said Now so shall you see 
then 
tea’ né"yawé"™’hd’ ne’ o/né™ é"yagwii’yo’.” T‘ho’ge‘ 
where so will it come to pass the now will we-it kill. Then 
ne”’ De‘haé™hyd’wé"s hodyo’ gw’ wi’ hontgat” ‘hw’ 
the his troop did they-it see 
o/né™ = o™hwéndjiagoi’was ne’’t‘ho’ i’we’ gagowa’né" os‘hais’da’ 
Now it-earth-in the there it moves it-large is it serpent is 
agwas’ deyond’gae’di’. Tho’ge!  o’né™ ~— da‘honi‘sa’wé”” 
verily two it-horns bears. Then now there they began 


wihadi’se’k o/né™ oni’ ogénis’di’ o‘gai’’i’ tea’’ gawénnoda’dye’. 


did they-it pursue Now also it-noticeable itloud is where it thundered along. 


774 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


T‘ho’ge‘ o’né™ wa’hadiyé"’da’, o’né™ ogoida’dye’ wa’wade’’gwi’. 
Then now did they-it hit, now right away did it flee. 
Ne’’t‘ho‘ wade’nyéfidé"’ha’ ne’ awada‘se‘’da’ tea’ gii‘he’da’ 


The there it attempts made the it would hide itself where it standing 
trees are 


hi’gon’wa hagwa'’ ne’’t‘ho‘ gers’ wa hadiyé™’’da’ 
inside towards the there custom: did they-it hit, 
arily 
wi’ t‘hadiyénda‘hi‘’da’ gé"s’ tea’ of’ni’ onofda‘hén’nyo™ ne’’t‘ho‘ 
did they-it-tree, smashed custom- where also it-mountain(s) the there 
arily stand, severally 
gé"s’ ha’gon’wa‘ ne’’t‘ho’ wa’wada‘se’da’. T‘ho‘’ge‘ o’né™ ne’’t‘hos 
custom- inside the there did it-itself hide. Then now the there 
arily 
wwhadiyé"’da‘hén’. Gaii’gwa’ nwa’onnis‘he’ o’né™ wa’hadi’yo’. 
did they-it hit repeatedly. Some just so it time long (is) now did they-it kill. 
T‘ho’ge’ o’né™ wa’hénni‘hén’, “Ne’’t‘ho’ ne” tca’’t‘ho’ ni’yo‘t 
Then now pais they say, The there the the present so it is 


-er 


deyodawén'nye‘ ne” ot’go™ o™hwéndjiagon’wi‘s‘ho™. Na’ye’ ne’ 
they (an.) go about the daimoic it-earth in everywhere. This it is the 
beings 
hiya’ t‘hayoyanén’k’he’ ne” o™hwéndjia’’ge‘ ne’ néngé"’ha‘ nofiwa‘- 
not any it good would become the it-earth on the this it is thing 
ho’’dé”’ dayofinadawén’yek. Na’ye’ ne” tca’’t‘ho‘ o“hwéndjiagon’ wa‘ 
kind of — should they (an.) go about, This itis the where it-earth in 
gonni’’dén’. Na’ye’ ne’ na” ne’ hayddis’’‘’ho™” ne 
they (an.) abide. That it is the the the he-their bodies made the 
that, that 


agwa’do"k ni’’a‘ ne’ O‘ha’d’, na’ye’ di’ tea’ niyawé 
we-it keep we the that it is so where so it came to pass 
saying then 
ne’ swa’do"k Hawéfini’yo’ na’ye’ de‘hoi‘hwayénda’’se‘ na’ye’”’ 
the you keep He God (-Ruler) that it is he decided the matter that it is 
saying 
ne o™hwéndjidgoni’wa' é"gofini’dén’daik tea’ né"yornis‘he’ 
the it-earth in will they (an.) where so it will 
remain endure 
é"yo™hwéndjia’dek. Ne’’t‘ho‘ di’ agwe‘’he’ ne’’ S‘hoigwai‘hon’da’ 
will it earth stand out. The there sothen we- eo believe the He-who-commissioned-us 
na’ye’ of‘ ’na’’ tea’ né"yawé"’ha’ ne’’ o/né™ tho’ ha‘ é"wado’’kdé” 
thatitis per- the where so will it come to the now near it is will it end 
haps that pass 
tea’ o™hwéndjia’de’ ne’ tho‘ nigé"’ o’né™ dé"sgotino™ hwéndjiot’ga’k, 
where _ it-earth stands out the there sofaritis now will again they (an.) the earth leave 
ne’’t‘ho‘ se’’ niyawé™’se’ ne’’ oné™ oi‘hwak’s’ dé"s‘hoigwadé"s’da’ 
the there in so it is coming the now  it-matter (near will he-us, release (from) 
(thus) fact to pass at hand) 


ne’ nofiwa‘ho’’dé™ ongwasdeis’di‘ tea’’ o™hwéndjiaide’. Ne’’t‘ho‘ 
the thing, kind of we-it, have, in charge, where it earth stands out. the there 
oni’ nigé®” o/né™ 0’ na’’ 6"wa‘hetgé”’nha’ tea’ ga‘hnegon’nyo™, 
also so far now too the will it evil, become where it-water springs 
it iS that are severally, 
gagwe’ei’ &"wagayo"’nhd’ tea” oni’ niyon’ wadonnya‘’ha’ tea’ 


it-entire (all) will it become old where also so many they are growing, where 
they are 


” 


n/y , 


” 


nivy 


o™hwéndjia’de’ gagwe’ oy &"wa‘hetgé™’ nha’. O’ne™ di’ 
it-earth stands it-entire(all) will it become spoiled. Now a 
then 


&"djidwik’da’.” O’né™ s‘hofina‘dén’dyon’. Ne’’ o’/né™ hofsa‘nadi’yo" 


will again we, go now again they departed. The now there again they 
back.”” returned 


ise, 


— 


HEWITT] ONONDAGA TEXT AND TRANSLATION Mat 


tea’ t‘hodino™sa’yé™ o/né™ t‘ho’’ge’ wa’hénni‘hen’, ‘“O/né"™ 
where there their lodge stood now then they said, “Now 
wi’agwayénnénda’ nha’; gagwe’egi’ wa’agwahe’dé"s’da’ tca’”’ niyon‘ 
we have adjusted the ways of doing; _ its-all, entire we-it mellowed where pojmanly 
they are 


odon’ni‘’ tea’ o™hwéndjia’de’.”” TSho’ge’ o’né™ ne’ gokstén’’a‘ 
they grow where it-earth stands.’’ Then now the she, the old 
woman 


dofidayeda’’nhi’, o’né™ he’ ne’’t‘ho’ wie’’yo™ tea’ hagwi’ 
thence rising she stood, now again the there she arrived where side 
heyono™son’da’, wi’a‘hen’’, “O’né™ sa‘hadi’yo™.”’ T‘ho‘’ge‘ o’/né™ 
there it-lodge attached is. She said, “now they have returned.” Then now 
dondayondo”’ tga’. Niyoi‘hwagwa‘ha‘’ o/né™ wa’dwade‘nho‘hon’d’’ 
thence she withdrew. In a short while now the door-flap flew aside 
t{ho“’ge o’né™ da‘hatgat’‘hwa’ ne’’ hén’gwet wa’hé"hén’’, “Oné™- 
then now thence he did look the he, the man he said, “Now, 
khé"’ ~—we’swayénnénda’’nha’ = gagwe’gi'?  We’swahe’dé"s'da’- 


is it have you adjusted the ways it entire (all)? you-it. wet 
of doing 


? ” 


khé2’ tea’ _niyoii‘ ne” e‘di’’ge* dyo™hwéndjia’de’ 


did you where so many the below there it-earth stands out 
they are 
odon’ni?”’ Ttho’ge! = wa’hadii‘hwa’sé’gwa’ = wa’ héani‘hén’’, 
they grow?” Then did they replied they said, 
“Oné™ gagwe’ei’ wai’agwayénnénda’’nha’.” T‘ho‘’ge’ hawén’’, 
Now it-entire all we have adjusted the ways of doing.”’ Then he saidj 
“Oné™ di’ &"swadofiwi's‘hé™ tea’ nigé™’ o’ya’ &"teyo‘hé”’’nhd’, 
“Now so will you yourselves rest where so faritis it other will again it-day be 
then (=next year) 


o/né™ he’ é6"tciswa‘sa’wé” tea’’ nofwa‘ho’’dé™ swadei‘hon’di’.” 
Now again will again you begin where thing, kind of you are commissioned.’’ 
looked at 
Tho’ ge‘ o’né™ ne” De‘haé™hyo’wé's hodyo’gwi’ wa’honwatgat’hwa’ 
Then now the his troop they begin again 


wa’honwa’gé"” ne’  hén’gwe'. Na’ye’ ne’ haya’di’’ge‘ 


they-him saw the he, the man, that it is the his body on 


s‘ha’dewa‘sén’no™ ne’ tgaye’i’ tea’ ni’yo‘t ne’ on’gwet 


just it half is the it correct where so it is the human 
being 
ni‘haya’do’dé™ tea’ dewa‘séfi’no™ owi’sd’ nonwa‘ho’’dé” 
so his body is in kind where it half is it ice thing, kind of 
hayeén’da’ewi'. T'ho'’ge’ o/né™ wi’hontdoga’ o/né™ dagaé’dé™ 
he is bodied thereby. Then now they it noticed now thence it wind 
arose 
ona’no’, O/’né™ di’ dofida‘hado”’tga’ ne’ héa’gwe'. T‘ho‘’ge‘ 


it cold is. Now so thence did he himself the he, the man. Then 
then withdraw 


gawén’” ne” gokstén’’a‘, ‘“Na’ye’ tihogé?’hai wa’s‘he‘swa’gé™ 
she said the she, the old That it is there it is you-him saw 
woman, 
na’ye’ ne” tea’’t‘ho’ agwas’ o‘hén’do™ tea’’ niyon” s‘hagoi‘hon’da’ 
the at this time verily, ahead there somany he them commissioned 
most they are 
ne” Thaé™hiawa’’ei‘ na’ye’ ne’ hofiwayas’t‘ha’ De‘hodya’t’gaewé"” 
that itis the they-him name His Body is Bisect 
na’ye’ oni’ ne’ hon’do"k Owi‘sof’dyo™. Na’ye’ hi’ya’ 
that it is also the they say It-Hails. That it is indeed 
we’swatgat‘hwi’ ne” o’né™ da‘hatgo™sd/dé™ tea’ ga‘nhoga‘hén’di’ 
you saw the now thence he showed his face where it-door opening 


776 IROQUOIAN COSMOLOGY [pTH. ANN. 43 


Pal =? Jen) x? ow a’ ’ ym nish we ~ In~/7 ’ 
gofida’dye’ dagaé’dé” ond’no’. Na’ye’ néngé™’ha’ gonda’dye 


right away it wind-current it cool is, That it is this it is right away 
arose 
&sgani’nos’da’ tea’’ wénidadé’nyo” dé™’se’ tea’ wa‘sofdadé’nyo”’ 
will again it be cold where it days stand out and where it nights stand out 
ne” e‘di’’ge‘ diyo™hwéndjia’de’. Na’ye’ 0” na’ye’ ne” o’né™ 
the earth-on there it-earth stands That itis too that it is the now 
é"yo‘hé™’ nha’ o’né™ he’ dé"t‘hatgo™so’dé™ gofda’dye’ dé"tgaé’dé” 
will it tomorrow be now again thence will again he right away will it wind cur- 
show his face rent arise 
owiidai‘hé"’.”’ 


it-wind warm is.’’ 
Ne’t‘ho’ge’ o/né™ wa’hénni‘hén’’, “O’né™ wi’agwadonfwi's‘hén’. 


At that time now they said, now do we rest. 
O’né™ di’ SS yonewén’da’k. Na’ye’ di’ tea’ né"yawé?’hi’ 
Now so will we sleep. That it is so where so will it come to pass 
then then 
é®yo‘hén’’nha’. = o’né™ é"sewé den’ hna’ tea?’ non’ we‘ 
will it to-morrrow be, now will we you take home where the place 
di‘swa‘dén’dyon‘. Nia’ye’ hi’ya’ ne’  teyofi’gwe' swa’do"k 
then you started That it is of course the your human you say 
eings 


nis’4‘ dé"yogé™nhon’di’.”’ 
the you will it summer throw down,” 
change , 
T‘ho’ge’ o’né™ wa’honni’di’k gagwe’gi’. Na’ye’- di’ ne’ 
Then now they slept it-all. That it is so then the 
oné™ wi’o‘hén’’nhd’ o/né™ ~=he’’  dofisawade‘nho‘hon’di’ tca’’ 
now it became day now again thence again phe door aap moved where 
aside 


hagwa'di‘ hetcyono™son’da’. O’né“ he”  da‘hatgo™sd’dé” 


toward there it another room is Now again thence he his face 
attached. showed 
vans ” 


ne’ hén’gweS ne’ De‘hodya&’’tgaewé"’, dé ”’se’ wa’hé"hén’’ 

the he, the man the and he said, 

“One di’ gagwe’gi’ sdsni’yek (for sdswa’yek, i. e., a@ dual 
now so then it all again do you be awake 

for a plural).” T*ho‘’ge’ o’né* gagwe’gi‘ s&‘hadi’yek ne’ 


Then now it all again they the 
awakened 


honnidaé’ho"’gwi?. Na’ye’ di’’ ne’ o’né™ wa’hondei‘séi‘da’gwa’, 


they sleeping had been. That itis so the now, did they-themselves freed from 
then sleep, 


hondya’dagwal‘cyofgwa‘ho"k — ogai’’i‘ hodiwéfnot‘ha’ tea’ 

they-their bodies stretched repeatedly it loud is they spoke out where 

ni‘yo‘t ne’ dagawéfnoda’’nha’. Tho’’ge’ oni’ dagae’dé” 

so it is the thence it comes thundering. Then also thence it wind 
came down 

owddai’hé™, t‘ho‘’ge’ o’né™ wa hadiyagé” nha’. Hiya’ 
it wind warm, then now they went out of doors. Not 

de’gai‘hwis’ o/né“ dofda‘hadi’yo” dé’se’ wa'héfni‘hén’’, 


any it-time long now thence they again came and they said, 
indoors 


? 


““Ae’dwe’.  Haeswatgat‘hwa’ tea’? non’we' wa’agwagwat‘hwa’ 


= Should you go Should you-it see where the place we made our tour 
with us. 


ne’ t‘ho’ tgén’’dén’ ot’go’. O/né™ ofnis’iS tchi-yongwand/we"k 
the there there it lives it-daimon. Now _ it is long while while-we are unable 


ayagwa’yo’.”” T‘ho‘’ge’ o’né™% hawén‘’ ne’ De‘haé™“hyd’we's, 
should we it kill.” Then now he said the 


HEWITT] ONONDAGA TEXT AND TRANSLATION ze 
“Do'gés hi’ ya’ on’ ne’’t‘ho‘ né"yawe"ha’,  e"dwe’’.”’ 


“True it is indeed perhaps the there so will it come to pass, will we go 
together.” 


Tho’ge’ o/né wi’hon‘dén’dyd’. Hiya’ dei’no™ o’né™ 
Then now they departed. Not any it far is now 
wihénni‘hén’, “Tho’né™ ne’ née’ agwa’do"k gén’’dén’ ne 
they said, “There this the the this we say it abides (therein) the 


” 


ot’go™. O’né™ di’ dé"swaga‘ha’k,  yagwayda’dit’gé"k 
it-daimon. Now so then will you-it eye, will we-it drive out 


1’ + hdewa’dif dédiswada’’nhi’.”’ Tiho’ge o’né“ ne” 


Sl 
yonder towards there will you take your stand.” Then now the 
De‘haé“hyo’wé"s ~—hodyo‘’gwi&’ ~— dofida‘hondon’’ tg’. T‘ho‘ge‘ 
his troop thence they withdrew. Then 
s‘haya’’daida‘ o’/né™ wi haéida’e’’sén’. Dagayagé” nha’ 
he, one person is, now did he-it-tree strike repeatedly. Thence it came out 
wi’hadi’gé™ hai‘’sé’. Gofda’dye’ gwi’’t‘ho’ da‘hadatna’gon/nya’. 
they-it saw Red Squirrel. At once just there (next) did he make himself angry. 
Tho’ge’ o/né™ wi’hadiyé™da’, ofgai’’i‘ oni’ wa’tgaewaiwé"’sén’. 
Then now they-it hit (=shot). it-loud is also it lightened repeatedly. 
Hiya’ de’a’wet A‘hadi’ha’. T‘ho’ge’ o’né* da‘ha‘ewe'né"’di’ 


Not any it succeeds pone they Then now thence he rushed down 
it it. 


ne’ hai‘’sé” dé’se’ o’ya&’ detgi‘’hi’ ne’’t‘ho’ ho™sa‘had’t‘hé”. 


the Red Squirrel and it other there i tree the there there again he it climbed 
stands 


Di'dji’hwi’ gén’gwd’ o/n®™ ne” na’ waA’t‘hadiyénda‘hi‘’da’. 
Soon very only now the the that did they-the tree smash. 
Tho'’ge‘ dojida‘ha‘gwe'né"’di’ ne” hai‘’sé” ~~ ne’’t‘ho‘ _ he’’ 

Then back did he rush down the Red Squirrel the there again 
gwa’’t‘ho ho™sa‘haa’’t‘hé’” tea’ non’we'  t‘hode‘s‘hon’we’ 
just there there again he-it climbed where the place there he his hollow is 
ho™sa‘ha’yo” —_ne’’t‘ho‘. Tho'’ge® = o’/né™* ss wa’hofini‘’hée”’. 

there again he entered the there. Then now they ceased. 
Wahénni‘hén”’, ‘“O’nae hi’ya’ we’swatgat’‘hwa’ agwa’do"k 

They said, now indeed did you-it see we have been 
saying 
ot’go™. O’né™ — onnis tchi‘yohewand’we"k  ayagwa’yo’.” 
it-daimon. Now it is a long time we keep failing, could we-it kill.” 
Wa’ h®hén’” ne’ De‘haé™“hyd’/wé's, “1” “oes” &yagwade’nyén’ dé” 
He said the “TI, we} in turn, will we-it attempt 
ayagwa’yo’ ne” ot’go”.” Wa’hénni‘hén’’,”’ Hiya’ t‘hayoyanén’hi‘ 
would we it kill the it-daimon’’’ They said, “Not any it good would become 
swa’djik ot’go” ne’ néngé"’ha‘’.”” Wa’hé"hén’” ne” De‘haé™“hyd’wé's, 
too much _it-daimon is the this it is.” He said the 
“E"yagwagwé’nya’ se’  ni’’.” T‘ho’‘geo’ wa’héfni‘hén’’, 
“Will we be able to do it in fact the we.” Then they said, 
“BH"gwaya’dagen’‘ha’ dyén’ha’ewd’ hiya’ t‘haeswagwe’nya’.”’ 
“Will we-you assist if so it be not any would you be able.” 
Tho'’ge’ o/né™ s‘haya’’didi‘ ne’ De‘haé™“hyd’wé"s hodyo’gwa’ 
Then now he, a person, the his troop 
ne’’t‘ho’ nhwa’’he’ tca’’ nofi/we' tei’hé’ tea’ ode‘s‘honi’we’ 
the there there he went where the place ahete it he) where it has its hollow. 
Stands 


Ganyo” wi’ha’yo” o/né™% wa’haéiida’e’séi’. Gofidadye’’ 


As soon as he arrived there now did he-the tree strike At once 
repeatedly. 


re 
if 


19078°—28——_50 


7718 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


da‘hayaigé’’nha’ ne” hai‘’sé’. T*ho'’ge’ o/né™ wa‘ha’a’gwa’ 


thence he came out the Red Squirrel. Then now did he shoot 
otci’kwi’  wa’hds’da’,  agwas’ tea’ t‘hofiwanon’wa‘’da’, 
it knob arrow he. it used, verily where he-its head hit, fairly, 
t‘ho’ge’ o/n& di‘haya’dé-’nhi’ ne” hai‘’sé”’. Tho’ ge‘ 
then now thence his body fell the Red Squirrel. Then 
o/né™ ~— sa‘hon‘dén’dy#’, ~sa‘hadiya’dé"’hawa’ —ne’’ hai‘’sé”, 
now again they went home, back they-its body carried home the Red Squirrel. 
Hofisa‘hadi’yo” o/né™“ wéa’héfnt‘hén’, ‘O’né™ ne” né™’ ne” 
There again they arrived now they said, “Now the the this the 
na’ wa’hadi’yo’ ne’  ofkhinada‘hén’’se‘,  o/né™ — ofinis’’i 
the did they-it kill the they-our village are visiting, now it long 
that time is 


tchi-yofigwand’wé"k ayagwa’yo’ ne” ot’go”.’”’ T‘ho‘’ge‘ o’né" 
during we keep failing we would kill it the it-daimon.” Then now 

ne” gokstéfi’’a‘ wi’a‘héni’, ‘“Niyawé"’hd’. Na’ye’ di’ tca’”’ 
the she, the old woman she said, “Tam thankful. That itis sothen where 
néyawe"ha’. 1’ di’ na’ye’ &waga’wéks ne’ gane“’hwa’, 
so it will come to pass. I sothen that it is will it-we belong to the it-skin, 

swa’djik’ gane‘hwand’wé”’.”” T‘ho‘’ge o’né* De‘haé™hyo’wé"s 

too much te skin precious is.” Then now 
wihayé" sid’ ne’  hai‘’sé”. Ganyo” wa’hayéninénda’’nha’ 


did he-it skin the Red Squirrel. ~ As soon as did he-the task complete 


o/né wi’ha’si’don’, o/né* di’ da‘s‘haga’wé” ne’ gokstén’’ 


now did he-it stretched now sothen did he-it give to her the She-the old 
woman, 


“sowa’ deyondéfno™héf’nyo"k tea’ wa’agone‘hwayénda’’nha’ 


much she-thanks is giving where did she it-skin acquire 


ne’ gane‘hwand’wé”.  ‘T‘ho’ge’ wéa’a‘gé”’, “Na’ye’ hi’yd’ 


the it-skin valuable is. Then she said, “That it is of course 


wi’s‘hongwai‘hwagwé/nya’s ne’ s‘hongwanada‘hén’’se’. Na’ye’ 


did they-our task accomplish, for us the they-our villages are visiting. That it is 
di’ tea’? n@yawé™“ha’. Sthé“hé’dén’dak s‘haya’’dada‘ di’ na’ye’. 
so where so will it come to he will be left to remain he, a person, is sothen that it is. 
then pass. 
” 


Na’ye’ dé"sewayenawa”’kho"k, na’ye’ oi‘’hwa’ ne na’ye’ 
That it is will you be co-laborers, thaitis itis the popecr the that it is 
wi’hagweé’/nya’ tea’ nonwa‘ho’’dé” hiya’ nis’ de’swagwé’/nyon‘.” 
he was able to do it where thing, kind of notitis the any you were able to do it.” 
you 
T‘ho‘’ge’ wa’héfni‘hen’’, “Na’ye’ gwa’” oni’ tea’ nayawé"’hi’. 
Then they said, “That it is just also where so eae it take 
place. 


Na’ye’ @t‘hada’dya’ ne’ o‘hén’do™.” T‘ho’ge’ ne’ gokstéh 


That it is will he reply the it ahead (one).” Then the she, the an 
woman 


wa’a‘hén’’, “Dd’gés_ hi’yé’.”” O’né™ dofidayeda’’nhi’ dé"’’se 
she said, one it is indeed.” Now thence did she arise and 
“t‘ho’ nhwa’’é” wa’e‘nho‘hwa’gwit’ tea’ hetcyono™son’dd’, 


the there thither she went did she-the soon flap put where there it-lodge is attached, 
aside 


paisa v~ th c s 7 v w vy 
o/ne™ ga’weén', “EB sel‘hwa‘ni‘’da’-kheé" s‘haya’’dada‘ 
now she said, “Wilt thou agree to will he, a person, is 
the matter, you 


s‘he“he’dén’daik ne’? ofikhinada‘hén’’se‘, na’ye’ oi‘’hwa’ tea 
he will be left to remain the he-our village is visiting, thatitis itthecanoeis where 
wa‘hagwé’nya&’ na’ye’ wa’ha’yo’ ne’ Me en 


” 


Nae 


” 


ot’/go” ne hai‘’s 
he was able to do it that it is he-it killed the it-daimon the Red Squirrel 


nEWwITT] ONONDAGA TEXT AND TRANSLATION 779 


” 


tea’ ga’yé” ne” hiya’ na’’ de’hodigwé’nyon‘ ne’ t‘hd’né™ 
where it lies the not the that any they were able to do it the here this (here) 
hénni’’dén’. Ge‘he”’ di na’ye’ dé“hadiyenawa’’kho"k 
they abide. l-it desire so then that it is will they be co-workers 
@s‘hagodiyenawa’se’hek.”  =T‘ho‘’ge‘ —o/n@*_—s ne’, De‘hodya’’- 
will they one another keep aiding.” Then now the 


tzae’we™ wa’he*hén’, “Wa’gei‘hwa‘ni'’da’ ganyo’’ ewa’ of/ni’ 
D> t=} S o t=) 


he said, “T the matter confirm as soon as just also 
é“hogayé"’ha’, na’ye’ se’ hi’ya’ dyénhai’ewa’ 6“hat‘honga’ya’k 
will he-it agree to, thatitis in of course if so it be he will volunteer 
fact 
tea’ @gat‘he’dik tca’’ hon‘’he’, t*ho’ge’ o/né @wa’do™ 


where will it [=he) be where he is alive, then now will it be able 
pounded 


&"s‘hagoya’dage‘’nha’.”’ T‘ho'’ge‘ o/ne™ wi’a‘hén’’ ne 
will he-them aid.” Then now she said the 
gokstén’’a‘, “Hate’kwi', é™sei‘hwa ‘ni’ da’-khé™’ ne 
she, the old woman, “Behold, wilt thou-the matter, wilt the 
agree to thou 
tché™si’dén’dak? dyén’hi’egwa’ Ssagayé™’ha’, na’ye’ di’ 
after, thou wilt remain if so it be wilt thou-it agree to—, that it is so then 
@gon‘séi’no”, na’ye’ di’ né"sa‘sénno’’de@k  &yondo™’hek, 
will L-thee, a name, that it is so then such will thy name be will they keep saying, 
give, 
“Dagaén’dai’, (=Wind Has Fallen=Thaw).” T‘ho‘’ge‘ ne’ 


“Thence It-Wind Then the 
Came Down. 


De‘haé™“hyd’wé's haongwe’’di’ hawén’’, ‘ Wa’gei‘hwa‘ni‘’di’, 
his people (men) he said, “Did I-the matter agree to, 

kheya’dage’’nha’.”” T‘ho‘ge‘ o’né™ wa’a‘hén’”’ ne’ gokstén’’a‘, 

will I-their persons aid.” Then now she said the she, the old woman, 

“O’'née™  wa'wadeyéfinénda‘’nhi’. Seai’hwada‘ we’dwa’do”.”’ 

“Now did it-matter become settled, One mine has it become we have become.” 

ver 


T‘ho!’ges o’né™ wa’ hé™hén’’, ne’ De‘hodya’’tgae’wée™, “O’ne"™ di 
Then now he said, the now so then 
da‘s‘he‘sniya’dinyo"’da‘.” (A dual for a _plural.)’”  T‘ho‘’ge‘ 
thence do you-his person bring in.” Then 
o/né™ gawéfi’ ne” gokstéfi’’a‘, ‘Hau’, o’né wa’eai‘hwa‘he’’g 
now she said the she, theold woman, ‘‘Come, now it-time has arrived 
tea’ nofiwa‘ho’’dé” — sai‘hwa‘ni‘di‘.’”’ Tho’’ge‘ o/n@™* ne 
where thing, kind of thou the matter hast Then now the 
confirmed.”’ 


De‘haé™“hyo’wé"s haofigwe’’da’ wa’ha’yo”’ tea’ heteyono™son’da’ 


his person there he entered where there another it lodge has 
attached to it 
” 


tea” non’ we‘ t‘hén’’dén’ ne De‘hodya’’’tgae’wée™. 
where the place there he abides the 
Tho’ge’ o/né™ wa’he*hén’ ne” gano™sgon’wi' hén’’dén’, 
Then now he said the it-lodge in he abides, 
“Ne?” of’niga‘dd’da’. Ne’’t‘ho’ 6"sadi’dak, o’né™ dé™satde’ni’ 
“This it is it-mortar stands. The there wilt eon thyself now wilt thou change 
put, 


tea’ ni‘syeé’do’dé™.” Tho’ge’ o’né™ ne’’t‘ho! wa’hadi’dak, 
where such thy flesh is.’” Then now the there did he himself place, 
dé’’se’ ne’ De‘hodya’’tgae’wé™ o/né™ ne’’t‘ho’ nhwa’’he’ 
and the now the there there he went 
dé"’se’ wa't‘ha’gwa’ ne’ hetgén’kha’ ga‘nigai‘’da’ wa’hat‘he’’da’ 
and he-it took up the upper it-mortar he-it, did pound 


” 


7 


” 


780 IROQUOIAN COSMOLOGY [ETH. ANN, 43 
o’ny? 7&’sé* nwa’hayé’da’. Tiho’ge’ oné* wa’hé*hén’’ 
also, three so did many he pound. Then now he said, 
“One wi’ dwatde’ni’ tea’’ ni‘syeé”’do’’dé™, o/ne™ 
“Now did it-itself change where such they body in shape now 
as kind, 
wi’wadeyéfinénda’nhi’.”” Ttho’ge o’né™ hofinat‘hof’de’ ne 
did it-itself complete.”’ Then now they-it heard the 
De‘hathyd’wé's hodyo’gwa’ ’asde’ higwadi‘ da‘hadwénno’dé”’ 
his troop out of towards thence he his voice uttered 
doors 
tea’ ni’yo‘t ne’ dagawéfnoda’dye’, géh’ewi’  ostwi’hi‘ 
where so it is the thence it comes thundering, ee it little less 
nigawéfina’’a tea’ hofnat‘hon’de’. Wa’hénni‘hén’” ‘One 
so its voice large is where they-it heard. They said, “Now 


hi/ya’ dofida‘’he’ ne’ Dagaéi‘’da’ (= Daga‘s‘hwine’’di’ = Hot 


indeed thence again he the 


comes 
Spring Wind).” Niyoi‘hwigwa‘ha’” o/né dofida‘ha’yo”. T‘ho‘’ge‘ 
So it short time now thence he entered Then 
o/né™ wa’a‘hén’’ ne’ gokstén’’a‘, “O’né™ di’ @swa‘dén’dya’. O/né™ 
the she said the she, the old “Now so will you start away. Now 
woman, then 
edi‘swi‘sa’wé” é"djiswa‘he’dé"s’da’ tea’ niyodo™hwéndjiadyeé™ 
will you begin will again you-it wet where the activities of the earth 
ne” he‘da’’ge‘ diyo™hwéfdjia’de’. Na’ye’ di’ é"ha’‘héft ne’ 
the below there it-earth stands. That itis sothen willhegoahead the 
Daigaéfi’da’, na’ye’ di’ na’ ewa’’ tho‘ diyodyeé™di, 
that it is sothen the that just there there it the first is 
é“hofwaya’s‘ho” ne’ o™hwéfdyjia’ge’ ena’gee’ ne’ on’gwe' 
will they-him name the it-earth they dwell the human 
beings 
@ya‘hén”’” hi’ya’, “O’ne dagaé™“da’ owiddai‘’hé®; o/né™ hi’yd’ 
will they say in fact “Now eine sends it-air warm is; now of course 
own 
daga‘s‘hwine‘’da’. O’ne™ di’ hi’yi’  dé"yoigwagé™nhon’di’.”” 
north it follows slopes. Now so then indeed will it-us, season open, fur.”’ 
Ne’ t‘ho! di’ né@*yo’dik tea’’ né"yonnis’‘he’ é"yo™“hwéndjia’dek, 
The there so then so will it be where so long it will be will it-earth stand. 
Na’ye’ gé"s’ ne” o/né™ géhewide'’djik na’ye’ &*dwadyeé” t‘hak, 
Thatitis usually the now it-spring early very that it is will it continue to be the 


first, customarily, 


é“honwayis’‘ho” ne’ o™hwéfdjia’’ge’ t‘ho‘déi’dyon‘’. Na’ye’ 
will they-him name the it-earth on there he started from. That it is 
hi’yd’ gé"s’ ne” @ya‘hén’, “O’né™ dagaéi‘’da’.” Hiya‘ di’ 
in fact eestor the will they say, “Now it wind sends,”’ Not so then 
arily 
hwéf’do™  t‘hayago’nigo™hé""ha’ tea’ niyon’ hé*sga‘he’’e 
ever any would one it forget where so many it is will again it be 
the time 
dé"swatde’ni tea’ o™hwéndjia’de’ tea’ degyadek’hé™ ne’ 
will again it change where it-earth stands where two they separate the 
itself are 
go‘sii’’ge’ dé"’se’ ne’ gegén‘hi’’ge’, na’ye’ dé"s‘hadenyo"’sek 
it-winter is and the it summer is, that it is will again he-it keep 


changing 
tea’’ wéfidadé’nyo™ dé™’se’ tea’ wa‘sondadé’nyo” né’ Dagaén‘da’. 
where _it-days stand, many, and where it-nights stand, many the 
O’née“ di’ @swa‘déi’dya’ "djietchi’dén’hnd’ o’né* ne 
Now so then will you start will again you-them take nome now the 


ns 


” 


uv 


HEWITT] ONONDAGA TEXT AND TRANSLATION 781 


onkhinada‘hén’’se‘.”’ Tho’ge’ o/né wa’ont'hdo’ya’ d’yi’ 
one-our Village its visiting.’”’ Then now she-it told it other 
wia‘hén’, ‘One Sewat‘ho’yé” I” ne’ né’ ne” swa/dotk 
she said, “Now will I-you tell I the this is the you say 
A‘so™hek’haa’ Wé™hni’’da’. Na’ye’ ne” ni’ hagei‘hofida’ ne’ 
nocturnal (=the it orb is. That it is the thel he-me has com- the 
moon). missioned 
swa/do"k T‘haé“hyawaé’’gi‘, na’ ne’ ’o™ké” Hawéfni’yo’, 
you say the fate the present time He, the Disposer, 
Na’ye’ hagei ‘honda’ gwi' ne” one &yo”’eak tea’ 
that it is he-me aS Secrais oad, the now willit become night where 
orl 


o™hwéndjia’de’ J’ ne’ na’  @sge‘hit‘he’’di’  dé’’se’ 
I 


it-earth stands the the that will again I-it cause to and 
be light 


Goh’ dai hada’ tea’ o™hwéfidjia’de’ ne” hiya’ swa’’djik 
will I-it cause to be hot where it-earth stands the not too much 


t‘hagana’nos’d4’, na’’ gai‘honnya’ ‘hi’ gagwe’gif — skéf’no™ 


any it-it, se to, be the that it causes it all peaceful 
cold, 


t‘hé*gondodia’ea’ tea’ niyon’’ wadonnya‘’ha’ tea’’ o™hwéndjia’de’ 


thence will they (an.) grow where = many they grow where it-earth stands 
they are 


dé"’se’ oni’ ne” teyon’gwe! teyon‘the’gwif ne”  he‘da’’ge“ 
and also the you, human beings, you-them live on the below 
diyo™hwéndjia’de’ swana’gee’. Ne’’t‘ho’ nigai’‘hwis hagei‘hon’da’ 
there it-earth stands you inhabit. The there so it time long is he-me commissioned 
tea’ né"yonnis’‘he’ =@"yo™hwéndjia’dek. Ne’ t‘ho! — ni’yo‘t 
where so will it endure will it-earth stand. The there so it is 
gagwe’gi’ tea’ ni’yon’ s‘hongwat‘hon’da’ ne’’t‘ho’ nigagis’de’ 
it all where so many he-us, has commissioned the there so it endures 
they are long 


tea nigai‘hwagas’de’ tea’ o™hwéndjia’de’, na’ye’ di’ 
where so it matter long endures where it-earth stands that itis so then 
&gwat‘hd’yé” swéino™’do"k ne’ tceyon’gwe o™hwéndjiad’ge‘ 
will I-you tell will you-it know the you-emmans it-earth on 
swana’gee’ na’ye’ néngé"’ha hénni’déh’ na’ye’ hi’ya’ ne 
you dwell that it is this it is they abide that it is indeed the 
swa’do"™k Hadiwéfinodadye’s, na’ye’ di’ @swéfno™’do"k  tea’’ 
you say They, the Thunderers that itis so then will you-it know where 
ni‘hoyeé™ ne’ hoyénnénda’’i’ ne’ swa’do"k Hawénni’yo’. Na’ye’ 


so bee has the he-it has prepared the you say He, the Disposer. That it is 
made 


hoi‘hwi‘si’’iS gado’gé™ tea’ hagwa’di‘ @t‘hénne‘daik’hwak, na’ye’ 
he-it ordered it certain where, towards will there they keep coming, that it is 
ne’ ha’dewatchot’‘hwis tgai‘ewit’gé"’s hadgwadi‘ niyé™héfne’’sek. 


the there it sats (=the west) there it (sun) rises towards thither will they keep 
going. 
” 


Na’ye’ di’ @swade’nyéndés‘hén’dik ne o™hwéndjia’ge‘ 

Thatitis sothen will you yourselves guide, by that the it-earth on 

teyon’‘he’ hwén’do™ gwa”’ ne’’t‘ho! nhé"yawe"’"ha’ @"swadyén” ha’ gwa 
you live ever just the there there will it come to will you be surprised 

pass 

o/né gw”  tegaifewit’e@’s hagwa’di' né"t‘hén’/ne’ ne 

now just there it (sun) rises towards thence will they the 
come 


hadiwénnoda’dye’s, gonda’dye’ swe’?  o0’né™ —_ nige’’-khé" 
they, the thunderers, at once will you think now -is it 


” 


¢ 


uu 


” 


? 


” 


782 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


dosgé™“hi‘ da’we’ o’né™ 6"s‘haga’’tcya’ tea’ yo™hwéridjia’de’. 
Near it is it is coming now will again he take apart where it-earth stands. 
” 


Ne’t‘ho‘ se’ ni’yo‘t ne’ s‘hofgwai‘hon’da’ gadd’eé™ tea’ 
The there in fact so it is the he-us has commissioned it certain where 
non’we' ni‘s‘hagoi‘hon’da’. Na’ye’ hi’ya’ ne’ E"dekha’ Gaa‘’ewaa’ 

the place there he-one has com- That itis of course the diurnal it-sun 
missioned. 
gado’gé™* tea”  hagwa’di‘ t‘he‘dak’hwa’. Ne’’t‘ho’ 0” ni’’3‘ 
it certain where it side thence he comes by. The there also 
ni‘yo‘t gadd’gé* o” ni” tea’ hagwadi‘ tge‘dak’hwa’. Hiya‘’ 
so it is it certain is too ti where it-side thence I come by. Not 
hwén’do™ oy’ t‘hayawé"’’hd’ tea’ né"yonnis’‘he’ 
ever it-other any should it come to pass where so will it endure 
&yo™hwéndjia’dek tea’ nigé"’ ha’o™ha’ o’ya’ né"s‘haye’é’ 
will it-earth stand where so far it is he himself it other so will again he 
it arrange 
ne’ hoyéfinénida’i’ ne’ swa’do"k Hawéfniyo’. Da’, o’né* 
the he-it has arranged the you say He, the Disposer. There, now . 
di’ @swa‘dén’dya’, d@"swadawén’nye’ di’ hya’e’ ne” t‘ho’né™ 
so then will you start, will you travel so then first the here this 
he’’tg@é"’ o™hwéndjia’de’, gagwe’ei’ Sswatgat’‘hwa’ tea’ nigé™’ 
up high it-earth stands it entire will you-it see where so far it is 
di’ dé"dis’we’ o/né @wagade‘si’ik ne’ héswa’‘hwi’ o’né™* 


so will you come now will I be ready the hence you it will new 
then take 


é*djiswahe’dé"sd4/‘hnd’ ne’’ e‘da’’ge’ dyo™hwéndjia’de’. Na’ye’ 
will you again go to wet them the lower there it earth stands. That it is 
di” néngé"’ha‘’ de‘swaga‘’hi’ agyo’’de’ gadyé™séninya’‘ha’ dd’gés 


so then this it is you-it, areseeing I-itam working IL-myself, arobe, am true it is 
making, for, 


’ de‘swaga‘’hii’ swe’‘he’ hi’y3’ 


ne’ tca’’t‘ho’ na’ye’ hi’ya’ tca’ 


the at present time that it is in fact where you-it are seeing you-it indeed 
believe 
on’gwe' ono"khwe’’a’ dé’’se’ de‘swaga‘’hiéa’ na’ye’ gés’ ne’ 
human being it hair and you-it are eyeing that it is gusts the 
arly 
oné™ he’ si’ wa’’eyén’ na’ye’ ne’ agetche’né” he’is’a‘ dji’ha‘ 
now again yonder T-it laid thatitis the my slave cur small dog 
na/ye’ gé"s’ sagagi’’tcydi’ agwas’, hi’yd’, gé"s’ t*ho‘ha‘ 
that it is, customarily again it undoes verily, indeed, customarily Nearly 
ofsagis’a‘’da’ tea’’ ni’yon’ agyo’dén’’i’, na’ye’ di’ Sgwat‘hd’yé” 
again it-it complete where so much L-it have worked, that itis so then will I-you tell 
it is 
na’ye’ ne” tca’’t‘ho’ tea’ ni’yo‘t ne” o™hwéfidjia’’ge’ gé"s’ 
that it is the at this time where so it is the it-earth-on eee 
aruy 
wa’ai‘hée’y4’? ne” of/gwe', da’, na’ye’ gé's’ sea’da‘ ne’ 
one died the human being, SO, thatitis customarily one itis the 
gono"khwe’’éi’ —na’ye’ gers’ dawa‘dén’dyi’, Ie gers’ 
one’s hair that itis customarily thence it departs, I customarily 
&oya’dowe”’ nha’. Na’ye’ gadyé™“séfinya’t‘ha’, na’ye’ di’ 
will it-my person come to. That it is I-myself, a robe, make, of that, that it is so then 
wade’nyéndé"s’dif ne’ tea’ o™hwéndjia’’ge’ dé"yagoda’i‘ha’dye’ 
one guages it the where it earth on will one stop on the way 
ne” on’gwef dé’se’ dé"dyago‘dénidyof‘ha’dye’. Ne’’t‘ho‘ 
the human being and thence will one be coming. The there 
né"yodik tea’’ nigagis’de’ tea’? o™hwéndjia’de’. Na’ye’ di’ 
so will it be where soitendureslong where it-earth stands, That it is so 


then 


HEWITT ONONDAGA TEXT AND TRANSLATION 783 


ne”’ o/né™ dé™“hadé"s’da’ ne’? Hawéfini’yo’ tea” deyagoda’i‘ha’dye’ 
the now will he-it cause to the He, the Disposer where one stops on the way 
stop 
va aety y y Say eee 
’a‘se’’ ne’ o™hwéndjia’ge’ ne’t‘ho’‘ge’ ha’si’ @gagwé’nya’ 
new (it is) the it earth stands the then not before will it able be 


@eadye™sei’si’ ne’ agyo’’de’, na’ye’ @gai‘hwagwal'’sya’ tca’’ 


will I-my robe the T-it, am that it is will it vouch for where 
complete working at 
niyongwe’’dige‘ o™hwéndjia’’ge‘ hwi’egwat’ ‘hwa’ tea’’ 
so many they persons, it-earth on did they-it visit where 
number 
nwa’gagisdé“ha’ tea’ o™hwéndjia’de’.” 
so did it become where it-earth exists. 
enduring 
T‘ho‘’ge‘ o/né™ honna‘déndyon‘ wa’t‘hondawénnye‘’si’, 
5 A ? 
Then now they started, did they go to travel 
hadigwegi‘ha’dye’ ne’ De‘haé™hyd’wé"'s hodyo’gwi’. Na’ye’ 


they were companions on the his troop. That it is 
the way 


dawadyeé"’da’ ne’t‘ho’ haigwa’di‘ nhwa’héf’ne’ tea’ niga’i‘hwis’ 
it, the first was, the there towards thither they went where so it time long is 


v~? 


o/né™ =e’ t‘ho — tehi‘-hodinada’héa’  o’né™ ~— wa’ hontgat’‘hwa’ 


now the there while they were visiting now did they look 


awéntga’de’ tea’ niyo™hwéndjio’dé™ tea’? —niyawéfinu’ ‘ges 
it was pleasant where such it-earth isin kind ; where so-it-grass is tall 

ne’’t‘ho’ nigaé’dé"s odof’ni‘ o‘hofidddekha‘’gwa’ o’hyd’ dé’"’se 
the there so it is thick it grows it strawberries it fruit and 

awé™ha‘hak’ho™, hiya‘’ hwéni’do™ de’hodi’gé™ tea’ niyawé™hi’yo’s, 


it full of flowers is, not ever any they-it have where so it-flowers beautiful 
severally, seen are, 
dé”’’se’ odéndofni‘ awé™ha‘ha’ei na’ye’ ne”’ na’ 
and it trees grow it full of flowers is that it is the the 
that 


deyo‘hat‘he’da‘’gwi' tea’’ o™hwéndjia’de’. Oda‘hyon’ni‘ 
WA 

it is light by means of that where it-earth stands. Fruits are growing 

ha’deyo‘hya’ge‘; ne’’ hiid‘’ hwén’do™ de’hodi’gé™ tea’ o‘hadé’/nyo™ 


every kind it fruit is the not ever any they it have where it paths stand, 
In number; seen severally 


o‘ha‘hi’yo’s, — agwas’ na’ye’ gén’owds’ o‘ha‘hakdon’dye’ 
it-path(s) are fine, verily that it is only it path paths along 
deyawén‘hayéndon’nyo™” dé"’se’ wa’s‘hagodi’gé™ ne’ ofn’gwe‘ 


two it flowers has many, severally hee they them saw the human 
beings 


deyagonadawén’nye’ deyodé™haén’da’ tea’’ ego™son’da’, hiya’ 
they are traveling around it shine’s around where one a face has, not 
de’d’do™ dahadit‘ha’én’. T‘ho’’ge‘ wa’hontgat‘hwa’ ne’’t‘ho‘ 
any it was possible could they Then they looked the there 
converse together. 


ganada’yé” ena’gee’ gano™sayén’do™. T‘ho‘ge’  s‘haya’’dada‘ 


it-village lies they inhabit Elodes(G) le here and Then her a person, is, 
nere. 
wi’ hé"hén’, “Na’ye’ néngé™ hi’ gano™sa’yé™ ne’’t‘ho‘ e’dén’ ne” 
he said, “That it is this it is it-lodge lies the there she the 
abides 
sano‘’ha’. (Na’ye’ wa‘hofiwé"’has ne’ De‘haé™hyd’wé"s). Na’ye’ 
thy mother. That it is he- pe said to the That it is 


ne” ’a&‘’so™ tchi-diyé"’’s ne’’ he‘da’’ge‘ diyo™hwéndjia’de’ ne’ 0/né™’ 


the while she went about the below it-earth stands the now 


Ils 


784 TROQUOIAN COSMOLOGY [ETH. ANN. 43 


s‘honde‘swa‘déi’dya’. O/’né™ di’  tchi-di‘swa‘dén’dyon’ ha‘’sa’ 


thence you departed. Now while thence you departed just then 
en 
na’ye’ diyago‘dén’dyon’. T*ho’né™ di’ e’dén’, t‘ho’né™ ena’gee’ 
that it is thence she departed. Here this so she here this she dwells 


then apices, 
etchino™gwi’’s‘ho™ tca’’ ni’yori‘ goihwagwé’nyon teyagodat‘hewa’ di 


your co-relations (co-kindred) where somany  one-the matter were able one has forsaken evil 
they are to do 

tea’ nwa’gai‘hwis’‘he’ he’yé"’s he‘da’ge’ diyo™hwéfdjia’de’.” 

where so it time long is there one below it-earth stands. 


went about 
T‘ho’’ge’ o/né™ det‘honna‘dén’dyon’ hofisa‘hadiyo™ tca’’ non’we' 
Then now they departed thence again they where the place 
returned 
diye’’dén’ ne’ gokstén’’a‘ o’né™ hofnén‘, “O’né™ sayagwa’yo 
theresheabides the she, the old now they ena “Now we have returned.” 
woman 
T‘ho’ge’ wi’a‘héf’ ne’ gokstéfi’a‘, “O’né™ gwa’’ agide‘s& 
Then she said the she, the old Now just Tam ready. 
woman, 


O’né™ di’ gwd’’t‘ho’ swa‘dén’dyd’. Ne’‘t‘ho’ di’ hagwa’di‘ 
Now so just there do you start. The there so towards 
then then SS. 
hé*swat‘hwida’‘se’ —_tea’’ non’ we‘ t‘hén’’dén’ Ende’kha’ 
there will you go around it where the place there he abides Diurnal 

» ae 3 


Gaii‘gwa/dye’s. E™hoiwatgathwa’ 0” na’ye’.”” T‘ho‘’ge’ o’/né™ 
Sun. Will they-him see too __ that it is.” Then now 
honna‘dén’dyon’. Hiya” de’i’no® ne’t‘ho gwa’’ gano™sa’yé™. 
they aeparted. Not any it far is the there just it lodge lies. 
Wai’ hénni’‘hén’, “Tho’né™ ne’ né™’  he‘ha‘défidyo"s ne” 
They said, “Here this the ae hence he departs the 
this 
de‘ha‘hat‘he’’t‘ha’ ne’ e‘da’’ge’ diyo™hwéndjia’de’.” T‘ho‘’ge‘ 
he-it lights the pelows there it earth stands.” Then 
o/né™ ——he‘hodi’yo". WHhonwa’gé™” hokhon’ni‘ odyjis’gwa 
now there they arrived. They-him saw he food has it-mush is 
prepared 
o‘heya’’da’’ nofiwa‘ho’dé” T‘ho’’ge’ wa’héfni’‘hén’, “O’né™ 
it-chestnut thing, kind of. Then they said, “Now 
ne” né"™’ agwat‘ha‘hi’ne’. Sayakhi’dén’‘hna’ ne”  he‘da’’ge‘ 
the this we are on the way. We are taking them home the below 
it is 
diyo™hwéfdjia’de’. Na’ye’ di’ oi’hw&’ t‘ho’né™ hagwia'’ 
it-earth stands. That it is so it reason is here this side 
then 
wi’agwat‘hwadda’‘se’ tea’ wa’agwe’ii’ dé™swadat’gé T‘ho’‘ge‘ 
we went around where we thought will you one another see.” Then 
wns 


o’né™ t‘howéfnitgé™’i‘ ne’’ hono™sa’yé™ wa’hé™hén”’, “1” ne’ 
now he uttered his yond the he lodge owns he said, soL the 
né"’ o/né™ wa'didwadat’gé™ swa’do"k Ho‘seé™ige‘da‘gd/ni‘, 
the this now we see one another you say He, the Great War Chief, 
S‘hagwa‘’teya’, Efdek’‘ha’ Gaia’‘gwa’. Agwas’ o/né™ agade‘si’’i‘ 
Our elder brother, Diurnal Sun. Verily now Tam ready 
é"ga‘dén’dyda’. O’né™ ~~ tea’ ~—s deyo™ hwéndjia’hé™ haigwi‘’ 
will I depart. Now where it-earth’s middle side, direction 
é"sgatgwi’’da’, agwas’ di’ ganyo” gwa’’ ne’’t‘ho’ hé™swagwat’‘hwii’ 


will again I move, verily so as soon as just the there there will you a tour make 
then 


n) 9 


WA 


? 


en. ” 


‘ ~~ ~ v~ y v 
ttho’ge’ o’ne™ 6"gA‘dén’dyi’, o/né™ "se8’dai‘hi’’da’ tea’ 
then now will I start, Now will again I-it warm where 


HEWITT] ONONDAGA TEXT AND TRANSLATION 785 


u 


o™hwéndjia’de’.” T‘ho’geS o/né™ wavhénni‘hén’, “O’ne™ di 


it-earth stands.” Then now they said, “Now =o 
then 
dwadongo’‘da‘.” Ttho‘’ge’ o’né™ honna‘dén’dyof’. Dosgé™ha‘ 
let us go on.” Then now they departed. Near it is 
nigé™’ o/né™ wa’hénni‘hén’, “Ons hi’yd’? 8 3dwa‘sa’wé”’. 
so far it is now they said, “Now in fact will we-it begin. 
Na’ye’ di’ na” gwa’’t‘ho’ €"t‘hadyeé"’dd’ ne” Digaé™’di’.” 
That it is so the just there will he be the first the Warm Spring 
then that Wind 
Tho'’gef o/né™ wa’hadwéfnd’dé™ o‘gai’’i‘, o/né™ = di’’-_— ne’ 
Then now did he sing his song it loud, is Now so the 
then 
De‘haé™hyod’/wé"s hodyo“’gwi’ ~~ wa’hontgat’ ‘hw? he‘da’’ ge‘ 
his troop they saw it below 
diyo“hwéndjia’de’, o/né™ ony’ honnat‘hon’de’ ne’ 
there it-earth stands, now also they-it heard the 
o™“hwéfdjia’’ge’  ena’gee’ wi’a‘hén’, “O/né™  géngwide'’djik 
it-earth-on they dwell they said, Now it-spring early 
wi’wa'do™. O’né™ hi’ yi’ dagaé™ da’ dé"’’se’ o’/né 
it has become. Now in fact thence it wind and now 


comes down 
dawadwénno’dé™.”” —- T*ho‘’ge —o’/né™—s hofit‘ha‘hi/ne’, he’’tké", 


there it sang.” Then now they were traveling, up high 
de‘hadiga‘hi’dye’ e‘da’’ge‘ diyo™hwéndjia’de’ dé™’se’ o’né™ 
there-they-it eyed from below there it earth stands and now 
along 
ogénis’dif = o‘gai’’i_ —~—s hadiwéfinoda’dye’ dé”’se’ — ga‘hwis’‘he’ 
it is evident it loud is their voices resound along and it is strong 
ostaindyon‘ha’dye’. Hiya’ de’i’no™  tthe’hofine’noi = o0’né™ 
it rained on the way. Not any it far is any they went now 
wi’hondyén’ha’gwa’ o’né™ o™hwéndjia’’ge’ wa't‘hadida’’nha’. 
they were surprised now it-earth on did they set foot. 
Tho’’ge’ o/né™ ne” s‘haya’’dada! wa’hé"hén’, ‘“O’né™ ne’ 
Then now the he, a person, is he said, Now the 
né™’ se‘swa’yo”. T*hd’né™ ne’’ né™’ he‘swa‘dén’dyon’. O’né™ di’ 
the again you have Here this the the hence you departed. Now so 
this returned. this then 
wa’gai‘hwayei’’khe’ sagway&’dinyo" da’. Da’, na’ye’ di’ 
it the matter has been again we have brought you ‘There, that it is so 
fulfilled home. then 
@ewat‘hd’yé” o/né™ ne” na’ gai‘hwis’ tea’ nwa’ofinis‘he’godo”’’tgé™ 
will we-you tell now the the itisalong where soit is long time one withdrew 
that time 
ne’ ena’gee’gwa’. E®djiswatchén’ni’ gwa”’ 0’’ na’ye’ tca’’ non’we' 
the they dwelt(here). Will you-it find again just too thatitis where the place 
hedjyena’gee’.””  Niyoi‘hwagwa‘ha’” o’né™ wa’hé"hén”’, “O’né™ 
there again they dwell. It a short time was now he said, “Now 
di” dé"djidwadekha‘sy#’?. Na’ye’ di” tca’’ né"yawé™had’ ne” 
so will again we separate. That it is where so will it take place the 
then then 
o‘héi’do™-hagwi’. Na’ye’ ne” I &sgwa‘ha’’nha’. Na’ye’ 
a-head-wards. That it is the us will you-us remember. That it is 
di’ gids’ &8"swadyeii’da’ewd’ ne’ oyé™gwi’on’we’. Ne’’t‘ho‘ 
so custom- will you-it make use of the it-tobacco native. The there 
then arily 
ha’deyayer’ é"yonhewat‘honde‘sdji’hwé"k, sha’ dé"yawé"ha’ 


it suffices will we-it hear most clearly, alike will it come to pass 


786 IROQUOIAN COSMOLOGY [erH. ANN. 43 

gén’ewd’ tea’ niyon’’ s‘hagoi‘hon’da’. Dyén’‘ha’ewa’ na’/ye’ 

only where so many he them has commis- If so it be that it is 
they are sioned. 


®yetchino™dof’nyo™, na’ye’ gaya’dagwefini’yo’ ne’ oyé’ewa’on’ wes 
will you-them think of, that it is it a chief thing is the it-tobacco native 
é"swadyea’dak’hwak. Na‘ye’ 6"swadwéfnofnya’’t‘hik ne 
will you-it, continue to make use That it is will you-your word make with that the 
of. 


o™hwéfidjia’’ge’ tcyon’‘he’. Ne’’t‘ho' ne” te&’t‘ho’ ni’yo‘t 

it-earth-on you live. The there the at this time so it is 
tea’ hoi‘hwi‘sa’’i‘ ne’ hoyéfnéaida’’i‘ swa’do"k Hawénni’yo’ 
where he has decreed the he-it completed you say He, the Disposer.’’ 
T‘haé™hiawa’ei’.”’ Tho’’gef o’né™ = dofisa‘hondekha‘’sya’. O/né™ 

Then now there again they separated. Now 
di’ sa‘hon‘dén’dya’ ne’’ Hadiwéfnoda’dye’s. 
a again they started home the They, the Thunderers. 
hen 
” 


T‘ho’ge’ oo” na’’ wa’hon‘déi’dya’ ne De‘haé™hy0’wé's 
Then too the that they started the 
hodyo’’gwa’. Wa’hoftgat’‘hwa’ tea’’ enagee’gwi’? o/né™ ne 
his troop. They-it saw where they did inhabit now the 
na’ye’ detcyot‘hofidaon’wes‘tci’hwé™ hwéni’do™ gwa’’ Voi’ na’ 


” 


’on 


that it is again it is fully overgrown with bushes ever just er- the 
aps that 


diyena’’gee’’owa’. Tho’ge’ omé™ wa’héini‘hén’, “O’né™ hi’ya’ 
there they did dwell. Then now they said, “Now in fact 
‘on’ é6"dwadadya’dagen’‘ha’, é6"dwe‘sik’ha’ gaif'’ nofi’we‘ 
per. will we ourselves help, will we go to find it where * the place 
aps 
hes‘hadina’gee’.”” T‘ho‘’ge’ o/né™ wa’hon‘déndya’ tgai‘ewitgé?’s 
there again they dwell.” Then DOW they started away at the sun rising 
haigwa‘ nhwa’hén’ne’. Hiya&*’ de’i’no™ o/né™ wi’hadi’gé” ne’’t‘ho‘ 
towards there did they go. Not any it far is now they it saw the there 
ewi’’ ena’ gee’. Wivhadi’yo” diyodyeé?’di‘ gano™sa’yé™, 
just they dwell. They arrived it the first is it-lodge lies, 
wihénni‘hén”’,  “O’né™ sayagwa’yo™.”  Wa'hé™“hén’ ne 
they said, “Now again we return.’’ He said the 
hono™sayé™, “Gain nofi’we' heswe’’sgwi’. Eliya amity 
he lodge owns, “Where the place there you have been. Not I 
de’ewayénde’’i.” Wa’hé"hén’’ ne’ De‘haé™hyd’wé"s Hiya‘’-khé2’” 
any I-you know.’’ He said the Not is it 
hwén’do™ de’sat‘hofi’de’ sof’gaa’ ayofdo"’hek hofina‘défidyon‘ 
ever any thou-it heard some one kept saying they have departed 
f‘a’/s6é™ niwds“hé"‘ ni‘hén’nadi‘, hofinadon‘hon’ni’ hodi‘sgé™ age’ da‘ 
three so tens so many they they were young men they were warriors 
many numbered, 
ne’ De‘haé™hyd’wé's dé™’se’ ne’ Gaé™hyakdon’dye’ na’ye’ ne’ 
the and the that isit the 
hiyadeyo‘sigwéfini’yo’ wa’hiéinidyo‘gon’nya’ na’ye’ hofinidyo‘’gwa’ 
they two were the war leaders they two a troop formed that it is their troop 
dé’’se’ ha’dewatchot’‘hwas higwa’di‘ nhe‘hofine’non‘.” T‘ho‘’ge‘ 
and there sun-setting towards there they went.”’ Then 
ne’ hono™sa/yé™ wa’hé"hén’, Hiya’ ni’a’ de’gei‘hwayéinde’i‘ 
the he the lodge owns he said, Not I any I-the matter know 
hwén’do™ ew’ ne’’t‘ho’ nayawé?’ik. Dd’ga’t se’ ’o™ké” 


when just the there so it could have happened. If so in in 
fact turn 


” 


neEwitT] ONONDAGA TEXT AND TRANSLATION 787 


na’ye’ ei‘hwayénde’i’ t‘ho’né™ gwa’’t‘ho’ e’’dén’ gokstén’’a‘.” 
thatitis she the matter knows help this just there she lives she, the old 
woman.”’ 


T‘ho‘’ge‘ o’né™ hofnadongo‘di‘, Wa’hadi’yo™ tea’ nof’we' 
Then now they passed on. They arrived where the place 
” 7 


niye’’dén’ ne’ goksténi’’a‘, o’né™ he’’ ne’ De‘haé™hyd’wé's 
there she abides the shetheold woman, now again, the 
wi’hé"hén”’, ‘“Sei‘hwayéiide’i‘-khé"* ne’’t‘ho nayawé"’ik na’ie’ 
he said, “Knowest thou the matter—dost the there so might it have that 
thou happened 
ne” honna‘dén’dyon‘ 7a/s62° ‘niwas‘hé’ ni‘hén’nadi'‘ 


the they went away three so many it-tens so many they 
numbered 


hodi‘sgé™aige’di‘. De‘haé™hyd’wé"s dé"se’ Gaéni‘hyakdoni’dye‘ 
they warriors are. and 
na’ye’ honfnidyo’‘gwa’. Ha’dewatchot’‘hwis nha‘honne’nonk?” 
that itis their troop. To the sun-setting there they went? 
O’né™ = =gawén’ ne’ gokstéi’a‘, “Do’eé"s ne’  tea’’t‘ho‘ 
Now she said the she, the old woman, “True it is the while 


agat‘hon’de’ gé"s’ ne’  ksotd‘ha‘gé"’hi’ na’ye’, ya’gé™, 


T-it heard eustom- the my grandmother dear that it is, it is said, 
arily who was 


tehiyeksi’’3‘, honna‘dén’dyon’ ’a‘sé™ niwas‘hé™’ ni‘hén’nady' 
’ , 
while—she a child they went away ~- thirty so many it-tens so many they 
was numbered, 


hiya’ hwén’do™  de’s‘hodi’yo".” = T‘ho’’ge’ = 0/né"*—s gawén"”’, 
not ever any again they returned.” Then now she said, 
“Na’ye’ ‘on’ na” ol‘hwdgwe’gii hai‘hwayéfde’i‘ = t‘ho’né™ 
“That it is per- the it-matter entire he-it matter knows there this 
haps that 
gwa’’t‘ho’ dosgé™’ha‘ t‘hén’dén’. Na’ye’ ne’ na’ ogénis’di‘ 
just there near it is there he abides. That it is the thethat it notable is 
onnis’’i‘ tchi-hon’‘he’.”” T‘ho’’ge’ o’né™ he”  hofina‘déi’dyon‘. 
itlongtimeis while-he is living.’’ Then now again they went on, 
Wivhadi’yo™, dd’gé"s gw’ wi’hofwa’gé™ hokstén’’a‘, t‘ho‘’ge‘ 
They arrived, true it is just they-him saw he, the old man, then 
ne’ De‘haé™hyd’wé's wa’hé™hén’, ‘‘Sei‘hwayén’dei‘-khé" nis’ 
the he said, “Knowest thou the matter— the 
dost thou thou 


ne’ hwén’do™ gwa’’ ne’’t‘ho’ nayawé"’ik ne’”’ a‘honna‘dén’dyonk 
the ever just the there so might it have the might they have gone away 
happened 


’a/s6™* niwas’‘hén’ ni‘hén’nadi’ hodi‘sgé™age’da‘?” Wa’hé"héen’”’ 
three so many it-tens so many they they warriors are?’’ He said 
number 


ne” hokstén’’a‘, “Agwas’, dega‘’hén’, gei‘hwayéide’il’.. Na’ye’ 
the he, the old man, “Verily, it full is I-the matter know. That it is 
tea’ niyawé"’I‘, na’ye’ ne’ né"’ ha’gwa‘ diyena’gee‘ewd’. 
where soitcametopass,  thatit is the the this direction they did dwell. 
Ne’’t‘ho’ nof’we‘ ne’’t‘ho’ nidiyawé"’i’. ’A‘’sé" niwas‘hé"”’” 
The there the peace the there so there it came to pass. Three so many it-tens 


ni‘hén’nidi‘ ne’ agwas’  s‘ha’det‘hofinadd’di‘,  a‘hya’k-ga‘’he’ 


so many they are the verily same they are aged, sixteen 
ni‘honno‘seiya’’ei', hofinefinidyo‘gon’ni‘, na’ye’ ne” o0’né™ 
so many years they had lived, they a company formed, that, it is the now 
s‘ha’hofinidyo‘ewi'‘si’ t‘ho'’ge’ o’né™ wa’s‘hagodiya’die’’ga’ ne’ 
as they the comapny coemplted then now they—them assembled the 
céndyo‘gwagwe’gi. Na’ye’ di’ ne’ o/né™ wa’agoya’dayé@’ik 
it-populace all. Thatitis sothen the now did they assemble 


788 TROQUOIAN COSMOLOGY [ern ANN. 43 
ttho’ge’ ne’ De‘haé™hyo’wé"s wa'hé"hén’, ‘“Na’ye’ di’’ ne’ 

then the he said, “That itis sothen the 
o/né™  6"swado’gé's, Omnes se memes wa agwade'’sa’. 


now will you it learn, now the the this we have prepared 
ourselves. 
vine 


Wai’agwat‘hoh’gaya@’k  ’a‘’sé niwds’‘hé™ niyagyon’. Agwas’ 
We have volunteered three so many it-tens so many we are. Verily 

wi’agwa‘ni’da’ wa’dyagwayes’da’ ne” ofigwa’nigo™’ha’. Agwas’ 
we made it firm we united them the our minds. Verily 


b 


iG 


ne’t‘ho’ ni’yo‘t o/né™ seai’da’ géi’gwa’ ofigwanon’wa’éndd’, 
the there so it is now one it is only we have on, 
sga’di‘ oni’ agwayeé"’don’da’, sga’da‘ o‘’ni’ ofgwadon‘he‘’sida‘, 
one it is also we have body, one it is also we have life, 
sga’da‘ of/ni’ @dyagwatgwé™sa‘hi’nha’, O’né™ di’ wi’agwat’ga’k 
one it is also will we shed our blood. Now so then we it let go 
ne’ akhino™kwa’’s‘ho™ dé6™’se’ tea’ agyon’‘he’ wa’agwat’ga’k. 
the our kindred and where our lives we it give up. 
O’ne™ di’ S®yagwa‘dén’dya’, ha’dewatcho’t‘hwas  hagwa’di‘ 
J% ’ D5 
Now so there will we depart, to the sun-setting towards 
Vinee ~ FROM 13’ ” ‘} ‘ ow GA , hé® owaows ay aie 
né"yagwayea da, ne 't'ho agwe’ he nhe"yagwagwat hwa 
thither will we direct ourselves, the there we desire there will we touch 


tea nhé’we’s ne” gaai’owa’. IP onkhofigaya’’ei‘ 


where there it goes the it sun I they-me have appointed 
dé”’’se’ deyagyadé™hnon’ dia’ hoiwadigowané™ 6r@6"k’, 
and my brother their chiefs will it be. 
Ongwader‘hwi'sai’’i‘ awe’ha’dye‘ hot’ né"yo‘’dik, do’ né"yodye’é"k, 
We have made an agreement it matters not how so willit be, how so will it bein form, 
wor 


ne’t‘ho’ gwa’’ oni’ dé"yagwadongo’da’. Ongwat‘hongaya’’gi‘ 
the there just also will we-it go through. We have volunteered 
na’ye’ ofgwal‘hwa‘ni‘da’gwi' tea” nofiwa‘ho’’dé” 
that it is we have agreed on the matter by it where thing, kind of 
ongwadel‘hwi‘si’’i‘.” T‘ho’ge‘, o’né™ hofna‘dén’dyon‘, hiya’ 
we have agreement made.’’ Then now they departed, not 
hwén’do™ de’s‘hodi’yo™.”’ T‘ho‘’ge‘ o/né™ t‘ho’dadi‘ 
ever any they returned.”’ Then now he spoke 
ne’ De‘haé™hyd’wé's, wa’hé"hén’, “Dd’ hon’  nigai‘hwis’ 
the he said, “Tow, perhaps, so it time long is 
ne’’t‘ho’ nidiyawé™’1'?” Wa’hé"hén’”’ ne’’ hokstén’’a‘, “O’né™ 
the there so there it happened?’’ He said the he, the old man, “Now 


wrod 


’a‘’s6™ nwa’ondiya’di’’sa’.”” Tho“’geS oné™ ne’ De‘haé™hyd’wé"s 
three so many times have persons Then now the 
become old men.”” 


yVhE"hEeR’, “Son’’ nofiwa‘ho’’dé” ne’  hofwadigowa’né™ 


he said, “Who thing, kind of the they their chiefs were 
tea’ hofina‘dén’dyon‘?” T‘ho’’ge’ ne’ hokstéi’a’ wa’hé™hén’, 
where they departed?’’ Then the he, the old man he said, 
“De‘haé™hyd’wé"s dé™’se’ Gaé™hyakdofi’dye’, na’ye’ agwas’ 
Lo and that it is verily 
o‘hén’do™ wi’hya’do” ne” ’a‘sé™’ niwds‘hé™’ ni‘hén’nddi’.”’ 
it leaders they two became the three so many it-tens so many they are.’ 
T‘ho’ge’ o’né™ hawén‘ ne’ De‘haé™hyo’wé's, “I” ne’ né™. 
Then now he said the SOT: the the this. 
Omée™ ne” na’  deyagyadé™hnon’dii’ Gaé™hyakdo’idye’ 
Now the the that my brother 
dé"’se’ Daga’dye’, ne’’t‘ho’ niya’gyoi sayagwa’yo”. I’’ ne’ 
and the there so many we are again we return. I the 


né"’ ne’’t‘ho’ heyofigwa‘dén’dyon‘ tea’ non’we‘ diswanagee’’ewa’.” 
the this the there there we started away where the place there you did dwell.” 


HEWITT] ONONDAGA TEXT AND TRANSLATION 789 


” 


T‘ho’ge’ o’né™ ne” hokstén’’a’ wa’hé"hén’’, “Hiya” hon‘ Is’ 
Then now the he, the old man he said, “Not perhaps thou 


de’’gé™, swa’djik’ o’né™ onnis’’i‘ ne’’t‘ho’ nidiyawé"’i‘; swa’/djik 
any it is, because now it is a long the there so there it because 
(too much) time thus came to pass; 
ayén’é’ ha‘’si’, ’on‘’ nis’ hi’deswayéfida’’i‘.”” T*ho’ge’ ne 
it seems just now perhaps, ae at you are in middle age.’ Then the 
thou 


” 


De‘haé™hyd’wé's wa’hé"hén’, “1” se’ s‘hi’agwaya’’dada‘ tea’ 
he said, “Tin fact Same our bodies are the where 
honina‘dén’dyoni’.  O’né™ di’’ sayagwa’yo™.”  T*ho‘’ge’ ne’’ 
they departed. Now so then we have returned.” Then the 
hokstén’’a‘ wa’hé"hén’, “Dod’ di’ swat‘ho’ya‘ son’ nonwa‘ho’’dé” 
he, the old man he said, “How so then you-it tell who person, kind of 
hofiwagowané"hna’ ne’t‘ho’’ge‘ o/né™ tce’swa‘dén’dya’?” 
he-their chief was at that time now when you departed?”’ 
T‘ho‘’ge’ ne’ De‘haé™“hyd’wé"s wa’hé"hén’’, ‘“Daga‘hedon’dye’, 
Then the he said, ne 
na’ye’ hofwagowa’né™  ne’t‘ho’ge’ ~— tea’ agwa’dén/dya’.”’ 
that it is he-their chief was at that time where we departed.” 
O’né™ ne” hokstéfi’a‘ wa’hé"hén’, “Na’ye’ gwa’’ oni’ dd’gé's. 
Now the he, the old man he said, “That it is just also true it is. 
Na’ye’ ne” tca’’t‘ho’ ksoda‘ha’-gé"’ha’. Na’ye’ gai‘hofnyad‘’ha’ 
That, itis the at that time my grandfather was. That it is it is the reason 
ol‘hwagwe’gi‘ gei‘hwayénde’l’. O/’né" di” wa’gei‘hwagwefiniyo’sdi’, 
eee com- I-the matter know. Now sothen I accept the report, 
plete 


Is’ o/né™ = se‘swa’yo™. O’né™ di’ é8™hodd’gé's ne 
(thou) now you returned. Now so then will it-him a truth the 
you become 
s‘hagwagowa’né™. Thoné™ di’ @ swe dén’dik. O’né™ 
he-our chief. Here this so then will you remain. Now 
hé"zadei‘hwanye’di’.” Tho’’ge’ o0’né™ —he‘hodogé™ se‘ ne’’ 


hence will I send the report.’’ Then now there he received the the 
report 


ha‘séfnowa’né™ nénge ha‘ nigai‘ho’’dé™. O’né™ 
he, the chief a this it is, such it-report kind of. Now 
wi t‘hadei‘hogwa‘’da’, ofigwe’dagwe’gi‘ é"yontgénni’’sa’. Na’ye’ 
did he spread the report, all the people will they assemble. That it is 
di’ ne’ o/né™ wa’o‘hé” nha’ o/né™ wa’agoya’dayé’ik. T‘ho‘’ge‘ 
so the now it was to-morrow now they assembled. Then 
then 


oné™ ne’t‘ho’ nhwa’hén’ne’ ne De‘haé™hyd’wé"s = dé"’se 
now the there thither they went the and 
hodyo“’gwi’, ne’’t‘ho wa’hadi’yo™”. Géfdyo‘gowa’né™ — of/ni’ 
his company there they arrived. It assembly large was also 
wi‘hodiya’daye’ik. Tho’ge’ o/né™ ne’  ha‘séfinowa’né™ 
they did assemble. Then now the he, the chief 
da‘ha‘sa’wé™ ne’ o/né™ wa’t‘hada’’nha’ na’ye’ wa’hawénnitgé"’da’ 
he began the now he stood up that it is he uttered the words 
tea’ niyoi‘hwane‘ha’ewat tea’ nigdi‘ho’’dé"™ ne’ wa’hodidd’gé"s. 
where so it-report was wonderful where such it-report was the it-they learned. 
Ttho’ge! o/né™ wa’hé"hén’’, “O’né™ di’ wa’dyagwai‘hwa’es’da’ 
Then now he said “Now so then we matter choose 
nonwa‘ho’dé™” nwi’awé"’ha’ tea’ mnigé®’ we’swagwat’‘hwa’. 
thing, kind of so it came to pass where so far it is you a tour made. 
O/né™ di’ gagwé’el' &*yagwai‘hwa‘hén’egd’.”” Tho’ge’ o/né™’ ne 
Now  sothen it all will we the report hear.”’ Then now the 


” 


” 


790 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


De‘haé™hyd’wé"s det‘hoda’’1‘, det‘hoda’di‘, hawén‘, ‘“’A‘sé™’ 
he arose, he spoke, he said, “Three 
niwas’‘hé™ niya’gyon’ ongwa‘dén’dyon’. ’A‘sé™’ di’ nidjia’eyon‘ 
so many it tens so we are we departed. Three sothen so many only 
we are left 
sayagwa’yo™. I’ hi’ya’ ne’ De‘haé™hyd’wé's niwakséfino’’dé™. 
we have returned. I in fact the such is my name. 
Né"” hagwadi‘ hén’’dén’ deyagyadé™hnon’diad, Gaé™hyakdon’dye’ 
This direction he abides my brother 
ne” na’ye’ ni‘ho‘séfno’dé™. Né"” oni’ hagwa’di‘ thé’ dén’ 
the that, it is such is his name. This also direction there he abides 
Daga’dye’ na’’ ni‘ho‘séfno’dé™.  Ne’’t‘ho! gén’gwa’ nidjia’eyon‘ 
the that such his name is. The there only so many still we 
number 
sayohgwa' dadé™k. Na’ye, di’ tea’ nwaé’awé™ha’ tea’ nigé?’ 
again we are left. That it is sothen where so did it come to pass where  s0 far it is 
wi’agwagwat ‘hw’ s‘haya’’dida‘ ne’’t‘ho‘ ne’ na’ tchit’‘he’s. 
did we a circuit make he, a person, is the there the thethat still he remains. 
Hiya‘’ di’ na’”’ de’a’wet donda‘’he’ ne” t‘hd’né™’ o™hwéndyjiade’.’’ 
Not sothen the any it is thencehecould the here this it-earth stands.’’ 
that possible come 
Tho’’ge’ o’né" wa’hat‘hoya’ ne’ De‘haé™hyd’wé"s agwas’ 
Then now did he-it tell the verily 
ne’’t‘ho‘ da‘ha‘sa’wé™ tea’ niyawé™’if o/né™ § s‘ha’hon‘dén’dya’. 
the there there he it began where so it came to pass now where they started. 
Gagwe’el’ tea’ nwa’awé™séh’ tea’ oni’ nofiwa‘ho’’dé™” 
It entire where soit happened repeatedly where also thing, kind of 
wa’hontgat’‘hw&’ agwas’ ne’’t‘ho‘ sa‘ho’k’dé™ tea’ nigé™’ ne’ 
they-them saw verily the there again he it finished where so far it is the 
o/né™ sa‘hadi’yo”.” T‘ho’ge’ o’né™ sa‘ha’dyé”. O’né™ he” 
now again they returned.”’ Then now again he sat down. Now again 
donsa‘hada’’nha’ ne’ ha‘séfinowa’né™ wa’hé"hén’, 
thence again he arose the he, the chief he said, 
“Oi‘hwane‘ha’ewadt hiya’ tea’ nwa’awé™ha’. Gai‘hwis’ o’né™ 
“Tt is a wonderful message in fact where so it came to pass. It along time was now 
tea’  nwi’onnis’‘he’ swa‘dén’dyon’. O’né™ di’ se‘swa’yo™. 
where so it long endured you were away. Now so then again you have 
returned. 
Gai‘hwagweiini’yo’ hi’ya’. Hawéfini’yo’, da‘héfno™’do”’  tca’’ 
It is the truth indeed. He, the disposer, He willed it where 
wi’gagwe nya’ se‘swa’yo™. O’né™ di’ = gayéfinénda’’1‘ 
it was able again you returned. Now so then it is ready 
dé"dwadatno™héf’nyo”. Na’ye’ di’ tea’ né"yawé" ha’ 
will we greet one another. That it is so then where so will it come to pass 
dé"swada’’nha’ ne’ ’a‘sé™’ nidjidjyo™’.. T‘ho‘’ge’ o’né™ I’ 
will you stand the three so still many you Then now I 
number. 


é"k’hént I” hi’yd’ ne’’t‘ho’ nofi’we’ nisk’da’ tcea’’ nof’we‘ 
will I lead I indeed the there the place there I stand where the place 
ni‘hadadye’’sgwi’ ne’’ hofiwagowané™’hn&’ ne’’ ted’’”’-swa‘dén’dyd’. 
there he occupied himself the he, their chief was the when-you started. 
Na’ye’ tca’’ niwakséfino’’dé™ Dagi‘hedofi’dye’. Na’ye’ di’ tea’ 
That it is where such is my name Trees standing in vista. That it is sothen where 
né"yawé"ha’ agwas’ dé"dwadadya’do‘stigwa‘ho™, na’ye’ ne’ 
so will it come to pass verily will we our bodies rule mutually, that it is the 
gagwe’el’ eksd’s‘ho™’a‘ heyodo’kda’ dé"dwadatno™hén’.”’ T‘ho‘’ge‘ 
it all they, the children to the last one will we greet one another.’’ Then 
o/né™ ne’ De‘haé™hyd’wé's hofna’tchi’ o’né™ wa’t‘hadida’’nha’. 
now the his friends now did they stand up. 


, 


HEWITT] ONONDAGA TEXT AND TRANSLATION 791 


Ttho’’geS o’né™ ne’ ha‘séfinowa’né™ da‘ha‘dén’dya’ o/né™ 
Then now the he, the chief thence he started now 
agwas’ wa’s‘hagodiya’do‘séhewi’ho™ gagwegi’ wa’tshagono™’hén’. 
verily did he-their bodies rub (by way of greeting) it all did they-them greet. 
severally 
Tho’ge’ o’né™ gagwée’el’ ne’ héfnoh’gwe! dofda‘hadida’nhi’ 
Then now it all the they, the men thence they stood up 
dé”’se’ ne’ gofnoii’gwe' dé"’se’  eksi’s‘ho?’’a‘ gagwe’el‘ 
and the they, the women and they, the children it-all 
wa’t‘hoiwadino"™’hén’. Na’ye’ di’ ne’’o’né™ wi’ wadongo!’da’ ne’ 
did they them greet. That, it is i the now did it pass the 
then 


ha‘séhnowané™ wa’hé"hén’, “Ne’’t‘ho’ di’ né"yawé?’ha’ ne’’t‘ho‘ 
he, the chief he said, “The there sothen so will it come to the there 
pass 
né"yagwayed’ tea’ ni’yon’ wa’ofigwado’gé"s tea’’ né"yo’dik ne’ 
so will we-it do where so many it-us, have been revealed where so will it be the 
they are to 


o‘hén’do™ hagwa’. Na’ye’ di’ tca’’ né"swa’nigo™he’dé"k ne’ 
it future it-side. That it is sothen where so will your minds be the 
ha‘sa’ seswa’yo” agwas-khé™ s‘ha’dedwai‘hwagwenni’yo’ tea’ 
just now again you returned verily-is it alike we are co-owners where 
nonwa‘ho’dé™” ongwa’yé™ ne’ skéfino™ é"dwéfino™dofnyo"hek. 
thing, kind of we-it have the peaceful will we keep thinking. 
T‘ho’né™ hi’ya’ ena’gee’ o0’né™ hi’ya’ ~—ha’dofisedwadyesdi’. 


Here this of course they dwell now in fact together thence again we them 
have mixed. 


Da’, o’né™ di” gayénnénda i‘ é*dwadéntea’do™ &"yongyo" wes‘ha’ 


There, now sothen it has Deen pre- will we-ourselves, amuse, will we be happy 
pare 
tea’ seswa’yo™. Na’ye’ di’ é"dwadyveé"d3’ 
where again you have returned. That it is so then will it be first 
dé"hofstei‘gwi’é’ewa’ ne’’ hodiya’da‘ni’ié &yetchi’nigo™hé’yi’. 
will they play lacross ball the they strong-bodied are will they-your minds amuse. 
E"wadongo’da’, na’ye’ ’o™’ké" 6 wadii‘hwi‘déndya’ ne” 
Will it pass . that it is in turn will it-the rite start the 
djyo"ha’ oéf’na’. Ne’’t‘ho’ nigé™’ o’né™ dé™djidwadogwi’.”’ 
pigeon its song. The there so far it is now will again we disperse.’’ 
T‘ho’ge’ o’né™ ne’ De‘haé™hyd’wé's det‘hoda’’if wai’hé"hén’, 
Then now the he arose he said, 
“Oihwane‘higwat na’ye’ ne” ’a’sé™ nwda’ofdyd’di‘ss’ tea’ 
“Tt is a wonderful thing that it is the three so many they adults where 
became 
nwé’onnis’‘he’ ofgwa‘dén’dyon’. Na’ye’ di’ ongwadon‘hihéa’ 
so it time long was we were gone. That itis so then we are happy 


ne’ djofgwa’yon‘.”’ 
the again we have returned.” 


Tho'’ge’ o/né™ wi’ wadel‘hwa‘dén’dya’, wa’t‘hoiistci‘ewa’e’ewa’. 
D 5 t=} 


Then now did the rite start, did they play at lacross ball. 
Wa’wadongo’da’ o’/né™ ‘or ‘ké™ djyo’héi o6f/na’ wa’t‘hon’tkwi’ 
It passed now in turn Pigeon Song they did it dance 
géndyo‘gowa’né", géndyo‘ewagweeg!l‘, eksa’s‘ho®’’4‘ nigé”’* 
it-assemblage large, it-assemblage, entire, they, the children so far it is 
heyodo’’kda’. 


to the last one. 
Wa’wadongo’da’ o’né™ t‘ho‘’ge’ dofsayondo’gwi’. (Ne’‘t‘ho‘ 
It passed now then thence they dispersed. The there 
niga’eais. ) 
so it tale is long.) 


792 IROQUOIAN COSMOLOGY. [eTH. ANN. 43 
DE‘HODYA’TKA’/EWE™! 
(THAT IS, HE WHOSE BODY IS DIVIDED IN TWAIN) 
A TRADITIONAL JOURNAL OF AN EXPEDITION TO THE SKYLAND 


This is a Saga concerning the First People—the Ancient People— 
the People of the Beginnings—who live now and who lived also when 
the Earth was new, and, therefore, was young. 

In the land of the Sunrise, at a place called Diyo‘hnyowa’né™ 
(i. e., There At the Great Lowland Cape), there was situated a village 
of these First People, when the Earth was young. 

There came a day when one of the young men, De‘haé™“hyd’wé"s 
(i. e., He-Who-Cleaves-the-Sky-in-Twain), dwelling in the village at 
Diyo‘hnyowa’né™ resolved to form an expedition to make a raid 
westward into the distant regions through which passes the daily 
path of the Sun. 

So to promote his design De‘haé™“hy6’wé™s induced his friends to 
prepare a great war feast, to which he invited all the First People 
of that village. It being the custom of the country, he announced 
to the public assembled there his purpose of leading a troop of war- 
riors far into the west, following the path of the Sun and going beyond 
the end of the earth to slaughter unknown men and to obtain the 
scalps of alien peoples as tokens of their prowess and their courage 
in warfare. 

The feast having been prepared and the people having received 
the notched sticks of invitation—white for the children and the 
zeneral public, green for the young warriors and Women Chiefs, and 
red for the Chiefs, Sorcerers, Elder Men, and the Elder Chiefs—all 
then assembled in the long-lodge of public assembly. While the 
cuests were enjoying the good things provided for their entertain- 
nent, their host, De‘haé™“hyd’wé™s, arose in his place and in a set 
speech announced his purpose to lead an expedition of a war party 
into the west, even through the regions over which the Sun follows 
his path, for the purpose of destroying and scalping all the alien 
peoples whom they might find on their way thither. 

In his address he urged the young men to volunteer to accompany 
him and to share with him the hardships of his enterprise; but he 
asked only for young men who had reached manhood’s estate, just 
after maturing from the age of puberty. He further informed those 
who would volunteer as members of his war party that they would have 
to renounce their kith and kin, and even their lives; and that they 
must also agree to observe strict adherence to a unanimity of pur- 


1 The Onondaga Iroquoian text of this myth was dictated by the late Chief John Arthur Gibson, a Seneca 
Federal Chief, in the winter of 1899, and recorded by J. N. B. Hewitt, on the Six Nations Land Grant on the 
Grand River, Ontario, Canada, The accompanying interlinear and free translations were made by the 
recorder in Washington, D. C. A free translation of a Seneca version of this myth was published in the 
Thirty-second Annual Report of the Bureau of American Ethnology, 


aeiaa DE‘HODYA°TKA EWENé 793 


pose, and also that they must agree to continue on the journey for- 
ward no matter what the nature of forbidding obstacles in the way 
might be; and that his own brother, Gaé™“hyadkdon’dye’ (i. e., Along- 
the-Edge-of-the-Sky, or The Horizon), had already volunteered to 
accompany him, and that in the capacity of war chiefs, they two 
would lead the party, should such a war party be formed to go. 

In response to this appeal 28 young virile men besides the two 
brothers volunteered to be members of the war party of the two 
ambitious adventurers. 

Having set a date for starting and a rendezvous for the assembling 
of the troop, De‘haé“hyo’wé™s earnestly urged all the volunteers 
to be ready to depart at the designated time. 

The time for departure having arrived, De‘haé™“hyd/wé™s, by 
messenger, notified all the volunteers that the time had come for 
starting. Eagerly did the volunteers present themselves at the 
rendezvous and having completed all other preparations they set out, 
directing their course toward the Place of Sunset. 

The minds of the two leaders were fixed on the place where the 
Sun habitually sinks from view, so thither did they wend their way. 

As these warriors traveled on they finally reached a place in which 
they found the habitations of a people whom they did not know, 
but these unoffending persons they ruthlessly killed and scalped. 
After this bloody exploit they journeyed westward. 

Having gone a short distance farther they suddenly came upon 
the village of another people. At the dawn of day they attacked 
these people, slaying all the males who did not escape in the dark- 
ness, and having scalped the slain they passed on, following the 
course of the Sun. 

Having gone a day’s journey farther they came to the dwelling 
place of a third people. At night these people also were attacked, 
killed and scalped; all the males who did not escape them in the dark- 
ness were massacred. In the morning the war party passed on. 
These bloody exploits were repeated wherever they found a village 
of people dwelling on the line of their march. This bloody work 
continued for many moons. 

It is said that after pursuing this course of conduct during a long 
period of time the packs of scalps which they carried on their backs 
grew so heavy as to hamper their movements. In their several 
encounters a number of the band had been killed on their way. So 
there came a time when many of those who remained alive complained 
that the weight of the packs of scalps was becoming too great to be 
borne. 

These said, “‘It seems advisable now that we should store our packs 
of scalps here in some secret place for safe-keeping until our return.” 

19078°—28——51 


794 IROQUOIAN COSMOLOGY [ETH ANN. 43 


Finally, De‘haé"™hyo’we™s said, “It is probable also that we may 
now soon see what we seek; namely, the scalp of all scalps. That 
we might use to cover all those which we have. Moreover, this 
kind of thing which we bear with us does not readily spoil.” 

About this time they fell in with a person, a male Man Being, 
whose towering stature reached one-half the height of the tallest 
trees. 

Then it was that Gaén‘hyakdon’dye’ (‘Along the Edge of the Sky, 
i. e., The Horizon) said, “‘ Now, then, speaking inferentially, our good 
fortune has brought about the fulfillment of the purpose of our expe- 
dition, upon which we had agreed, namely, that we should see in our 
hands a large quantity of scalps. Again, speaking inferentially, I 
think that the next move to be made is to decide to kill this Man 
Being whom we have met in this place. We shall then be possessed 
of the large scalp about which my brother has already prophesied. 
So let us attack him at once.’ 

So deploying they at once began to assault him by shooting their 
arrows at him, and by striking him with their war-clubs and with their 
stone hatchets; but they could not make any impression on him; 
they failed to harm him in the least. _ 

At last the strange Man Being said to them, kindly, ‘‘What is it 
that you desire to do? Do you imagine that you can kill me?’ 
Then they answered, ‘‘That is, indeed, our purpose, as it has been our 
design in making our journey hither to kill all persons who might fall 
in our way, no matter who they might be.” 

To this frank admission of their purpose to kill him, this strange 
Man Being replied, ‘‘The purpose for which you are banded together 
is not good. And from this time forward you must utterly renounce 
it and strictly desist from carrying it out. It is quite impossible for 
you to killme. And I came to meet you here for the purpose of giv- 
ing you this counsel. 

“T watched you on your way to this place, and I saw with grief 
that you killed many people. I want you to know that the reason 
why I came to meet you is that you have now committed wrongs 
enough on innocent people. And I want you to know that if you will 
not cease from committing these wrongs you yourselves also shall 
perish.” 

Then De‘haé™hyd’wé"s replied, saying, ‘‘We are very thankful 
to you for this good counsel, and we will try to abide by it. We will 
pass beyond this point, as we have bound ourselves by a vow to at- 
tempt to reach the place where the Sun habitually sinks from view— 
to the spot where the Sun goes to and fro.’’ Then the strange Man 
Being merely replied, ‘‘Do you then start on your journey.”’ And 
while they listened to him with bowed heads he vanished from them; 
they did not know nor see whither he went. 


HEWITT] DE‘HODYA°TKA EWEN: 795 


Then realizing that they were again alone they departed. They 
traveled on for a long time, finally coming to a very large lake which 
barred further progress ahead. 

When seeing that there was apparently no means of crossing the 
lake De‘haé™“hyd’wé"s said, “What thing is it that we should do 
to cross over this lake?’? Thereupon, one of the band who seldom 
uttered a word declared, ‘‘We have indeed made an agreement, 
bound with a vow, that no matter what the circumstances or the obsta- 
cles might be in our path, we would nevertheless advance through 
them, as we have overcome what is past. Indeed, the time has now 
come to fulfill our agreement.” 

De‘haé™“hyo’wé™s then answered, saying, ‘Verily, it is even as 
you have said. Come then, it is thou who must now take the lead.” 

At once the man addressed took the lead. Alone he now went 
upon the surface of the lake, walking upon the water. Thither he 
went unflinchingly. Then, each in turn, the others in the band 
followed in his wake. They crossed the lake safely. 

Upon reaching the dry land on the farther shore of the lake, they 
stood still, looking around and examining the new country. They 
were surprised at seeing the visible sky rise and fall again, at re- 
gular intervals. In their estimation it rose to the height of the tallest 
pine tree known to them, before falling back. They saw, too, that 
the place from which it rebounded was so smooth that it glistened. 

While watching the rising and falling of the Sky, they beheld a 
large number of pigeons flying out from the other side of the Sky, 
and which after flying around for some time returned whence they 
had come. 

Then De‘haé™hyd’wé"™s said, “What manner of thing shall we 
now do? To be sure, here seems to be, indeed, the end of the earth. 
It is evident, indeed, that there is another country lying beyond this 
sky-barrier which is thus continually rising and falling.” 

Again that member of the band who was never in the habit of 
speaking much said, ‘You are, of course, well aware of the require- 
ment of the agreement by which we bound ourselves together betore 
starting from home; did we not agree that no matter what might be 
taking place, or what might be the obstacles in our way, never- 
theless we should not recoil from going forward? 

“Besides, you know, too, that those of us who still live number 
five. Only five of our original number are still alive. Further- 
more, the opportunity now presents itself for us to perform our vow 
which we made; its fulfillment is now required of us; it is for us now 
to act to redeem our mutual pledges.” 

Then De‘haé™hyd’wé™s said, “Come, then, let us now secretly 
store our burden of scalps here for safe-keeping until our return.” 


796 TROQUOIAN COSMOLOGY [ETH ANN. 43 


So, each man carefully concealed his bundle of scalps in such wise 
that he could find it, should he ever be given the opportunity of 
repassing that point. 

When the packs of scalps were carefully secreted then De‘haé*- 
hyd’wé™s addressing himself to the last speaker, said, ‘‘Now, then, 
it is thou who must lead us in passing this obstacle that seemingly 
bars our path. For our way, indeed, leads directly into that farther 
country; we must pass so quickly under the sky as it rises that we 
shall not be caught by it when it falls back.” 

Then the man who had been addressed, reassuring himself, selected 
a favorable starting point for his dash under the rising sky. Care- 
fully timing the rising and falling of the sky he dashed forward as 
swiftly as possible. His friends watched him rush onward until he 
had disappeared on the farther side of the obstacle. 

As the sky kept rising and falling the second man, making like dis- 
positions, dashed forward, clearing the barrier as the first man had, 
and disappeared on the other side. The third man and the fourth man 
had like success in clearing this obstacle. The sky, however, did not 
cease from rising and falling back onto its bed. 

It was now the turn of the fifth and last man to tempt the peril of 
attempting to pass under the sky. His four companions anxiously 
watched him making ready to clear the danger which they had 
safely passed. 

The quartet did not see him start, but as the sky arose they saw 
him running still far from the passage. But, just as he leaped, the 
sky fell back, crushing him to death. He had miscalculated the 
time and distance he had to run, and his career ended in that place. 

Then De‘haé“hyd’wé™s said, “Let us be thankful that we 
have been fortunate enough to pass this danger safely. We now 
number only four. Only four of us have been spared to reach this 
land. We are without our arms or other means of defense. We 
know not whether we shall require them or not. So, now, verily, 
I believe that we must at all events go forward. And, verily, it is 
easily seen that we are now in a land which is quite different from 
the other known to us. 

“We see that the light of this land is unequaled in its brightness; 
it is verily true, that the daylight of the land whence we started is 
such that it is like the light of a starlight night as compared with 
that of this land. And now, then, let us depart hence. We will 
seek to find other human beings, if such there be, who may have a 
settlement here.”’ 

Now, without further parleying they set forward. As they 
traveled on they saw that the standing trees of all kinds were very 
large, tall and fine looking, and that they severally were in full 
bloom; and that these trees were of surpassing beauty. The trav- 


Eee 


EWITTl DE‘HODYA°TKA EWEN 797 


elers were greatly surprised to learn that the flowers of these trees 
were the sole source of the light of that world. They also noted 
the fact that all the beasts and animals and birds possessed excep- 
tionally fine bodies and attractive presence. They remarked, too, 
that they had seen nothing, during their journey thither, so wonder- 
ful and so strange. 

They saw with astonishment the exuberance of the growing 
grasses and plants, and among these they beheld in rich profusion 
the fruited stalks of the strawberry plants, which were just as tall 
as the grasses among which they grew. During their entire journey 
thither they had not seen such large luscious berries growing. 

Having gone some distance into the new country they were sur- 
prised at seeing in the distance a great multitude of Man Beings who 
were assembled on the heath, the playground of that people, they 
appeared to the travelers to be at games of amusement. 

Then De‘haé™hyo’wé™s said, ‘““What is to be done now, my 
friends, seeing that we have now arrived at the dwelling place of 
strange Man Beings, and that we have now no arms with which to 
defend ourselves should these people living here attempt to do us 
harm?” 

Thereupon Gaé™hyakdon’dye’ spoke, saying, “‘We have, indeed, 
made an agreement, as you know, that we would forsake our kindred 
and our lives to accomplish the purpose of this expedition. You 
know that each of us volunteered by “notching the rod” to carry 
out that agreement. And now, if we are to die here, we can do 
nothing to avoid such an end; we must not break our resolution 
and compact to follow the path of the Sun to its end. Nevertheless, 
the only thing that is certain, in the case of our death, is that our 
careers would end here.”’ 

Then his brother, De‘haé™“hyd’wé™s, replied to him, saying, 
“The matter stands even as you have stated it, so, then, let us go 
forward to meet this people.” They then started, going thither 
to the place where they saw the people assembled. 

In a very short time they arrived at the place where the great 
multitude was assembled. There, not far from the others, the 
anxious travelers came to a standstill. Looking around them they 
saw that the inhabitants of the village were in readiness to see a 
game of lacrosse ball-play, and that the players were even then 
standing in their accustomed places. 

In a short time the game commenced, and the vast multitude 
drew near to be spectators of it. As soon as the game was fairly 
under way there arose a great tumult; there was shouting and loud 
cries of excitement and approbation caused by the varying fortunes 
of favorite players. The great multitude rejoiced, and the new 
arrivals were greatly delighted with what they saw. 


798 IROQUOIAN COSMOLOGY [eTH. ANN. 43 


At this time one of the players exhibited great rudeness in his manner 
of playing, for he struck right and left with his netted club without 
regard to the other players who might be injured by his recklessness. 
Then a person from the multitude went up to that player and said 
. to him, ‘‘Do thou cease from acting so rudely; thy manner is too 
violent, because one who rejoices does not act in this manner. So 
do not act thus again.” 

The players at once resumed the game, playing as they never had 
played before. In a short time, however, the player who had been 
cautioned to be more mild in his methods of play again exhibited his 
violence toward his playmates. 

Then the man who bad reprimanded him before went up to him 
again and said, ‘‘ Assuredly, I forbade you acting so rude as youhave; 
I told you not to act thus violently again. Yet, thou hast disregarded 
my request. And so, now you shall, moreover, rest for a time. 
You are too unkind and headstrong.”’ 

Thereupon, seizing the ball player by the nape of the neck and by 
the legs and lifting him up bodily bore him from the field. Not far 
therefrom stood a very large tree. Thither the man carried the ball 
player, and having arrived beside the tree, and still carrying the 
ball player, he cast the body headlong against the trunk of the tree. 
Head foremost the body penetrated the tree trunk, the head coming 
part way out on the opposite side of the tree, while his feet still 
protruded on the other. Then the man quietly returned to the ball 
ground, and the game was resumed; it was continued until one of 
the sides had scored the requisite number of points to win the game, 
and then the players again commingled with the multitude. 

Then the man who had imprisoned the rude player in the tree 
trunk went to that tree and released the prisoner and set him free 
with an admonition to be more mild in his method of play in the 
future. Upon his return to the multitude, he told them that it was 
time for them to return to their several homes, and they dispersed. 

It was then that this man who appeared to be one of the chief 
men of the settlement came to the place where stood the traveling 
company of De‘haé™“hyd’wé™s. As soon as he came up to them he 
asked familiarly, ‘So you have arrived, have you?” 

Replying De‘haé™“hyd’wé"'s said, ‘‘We have now arrived.” 

It was then that the man said, ‘Assuredly, the reason that you 
have arrived safely in this land is that one of your number began at 
the very time of your departure from home to think, repeatedly 
soliloquizing, ‘Oh, Thou Master of Life, Thou shouldst have pity 
on us, so that we may pass through all the dangers which beset the 
accomplishment of the purpose of our solemn agreement. But, if 
it so be that we shall die on this earth, grant that we may also arrive 
in that other land that is extant, where Thou Thyself abidest, Thou 


SeTUre] DE‘HODYVTKA’ EWEN 799 


Master of Life.’”? Every day, every night also, such was his mind 
and prayer. 

“Tt was that attitude of mind which was able to bring your persons 
safely into this land—this elder country. 

“So now, moreover, you have fully accomplished what I promised 
you when I met you on your way hither. 

“So now, let me ask you, who among you is individually willing 
that I should restore his life—i. e., refit his being?” 

Then one of the four travelers answered, saying, ‘I am just the 
one that is willing; do you begin on me.’’ Then this Man Being 
going forward to the place where stood a tree not far distant, reached 
the tree and raising his arm to its full length seized the standing tree 
and bent it down to the earth, and stripped the bark in one entire 
piece from the trunk of the tree. Then placing this piece of bark 
on the ground, he said to the volunteer, ‘‘ Now, do thou come hither 
to me.” 

Then the man who had consented to have his body and being 
refitted, went forward to him, while his three companions intently 
watched their host in what he was doing to their companion; and 
they saw him begin his work. Then the host placed the man on 
the outspread piece of bark. He took apart the flesh body of their 
companion; he, too, unjointed severally all the joints of his skeleton, 
laying each several bone aside. And then he took each of the bones, 
and every one of the joints of the bones, and wiped it very carefully. 
He soon completed his task of washing and cleaning them. 

He then began to join together all the bones and all the portions of 
flesh in their proper relations. And as soon as he had completed his 
task he said to his guests, ‘‘ Now, I have refinished this work. What 
is solely of the other world has been removed. For what is of ‘the 
earth earthy’ is out of place here. Now, my friend, do thou arise 
again.”’ 

Then the man whose body and being had been remodeled arose, 
standing erect and casting his eyes around him. Then his host 
said to him, ‘‘Like unto what is your life, as you now feel it? Do 
you feel different from what you did before I remodeled your body 
and being?” 

To which the renewed man replied, ‘‘Its condition is indeed such 
that it feels immeasurably more delightful, and I am happier than 
before the change.”’ 

Then his host said to him, “If this be, indeed, true, attempt to 
seize that deer standing yonder. If it so be that thou canst overtake 
it, do thou seize it, also.” 

So looking in the distance the deer was seen standing there. 
Then when the remodeled man ran toward it, the deer at once fled in 
terror. The man sped swiftly in pursuit of it. It had not gone 


800 IROQUOIAN COSMOLOGY [eTH. ANN. 43 


very far before he overtook it and seized it. He brought it back 
to the place where his host stood, who said to him, “ Now, assuredly, 
thy life has become a new thing—you have acquired the life of this 
country.” 

While they two were yet speaking another man of the troop of 
De‘haé™“hyo’wé"s said, “TI, too, desire to have the same thing per- 
formed on my body and life; thou must remake my life, and I want 
it done now.” 

His host directed him to lie down on the piece of bark as did the 
other man; at once he proceeded in a manner similar to that followed 
in the case of the first patient. It was not long before he was ready 
to ask him to arise, having remade or refitted his life with new life 
forces. Now the two men who had had their lives renewed felt that 
they had acquired new life and that they were immeasurably more 
delightful to have, and that the joy of living was refined. 

Now the remaining two men, seeing how desirable was the change 
brought about in the bodies and lives of the other two men by having 
them remodeled, said, ‘‘we, too, wish to have the same thing per- 
formed on our lives that was wrought in the bodies and lives of our 
two companions. So we ask you that this be done for us, too.”’ 

Then the host of the troop of De‘haé™“hyd’wé™s proceeded to 
renew and remodel the bodies and the lives of these two men. When 
he had finished this task, he said to them, ‘‘Now, I have reformed 
all your lives; I have finished everything that concerns and fits them 
for this country. So we will now go to the lodge where you shall 
remain as in your home while you are in this country. 

So the troop of De‘haé“hyo’wé"s and their host started. They 
walked leisurely along, noting the many strange things which 
attracted their attention on every side. They had not gone very far, 
however, before they reached a very large lodge, into which their 
host led the party; therein they saw a very old woman, a Man 
Being, who presided over it. Upon entering the lodge the host of 
De‘haé™“hyod’‘wé™s and his friends said to the old woman, “‘ Now, 
it is this matter. I have brought here those persons whom, I said, 
would take up their abode here when they arrived in this country. 
So now they shall remain with you under your care and keep.” 

Then the aged woman who was the mistress of the lodge replied, 
saying, “It shall be even as you have said it. These, my grand- 
children, shall be one with me in this lodge.” 

Then, the Man Being who had brought the visitors there said, 
“Now furthermore, as to myself I will go forth. Make yourselves 
at home,” and he at once left the lodge to attend to his other affairs. 

Then, the mistress of the lodge who was very old said to her guests 
to make them feel more at home, ‘‘I am now quite alone, you perceive, 
in caring for the lodge, which is very large, as you see. The male 


HEWITT] DESHODY.OTKA’ EWEN: SO1 


persons who dwell here are absent hunting; they will soon return for 
the night. I will now prepare something for you to eat,’’ and she at 
once set before them what was ready cooked in the lodge. 

When they first entered the lodge the band of De‘haé“hyd/wée"s 
noticed that the old woman was busily at work; they saw that she 
was engaged in making a mantle for herself; at intervals she held the 
work up at arm’s length to note the effect of her labor. The visitors 
also discovered the fact that human hair was the material out of 
which the old woman was weaving her mantle. 

They also saw that their aged hostess possessed a dwarf dog, which 
reposed near by on her couch. They were astonished also when the 
old woman left her work for a few moments, to see the dwarf dog 
quickly arise and go over to the place where the old woman had left 
her hair-work and begin to unravel quickly but stealthily all the work 
that the old woman had in the meanwhile done on her mantle. But 
when the dwarf dog had nearly unraveled all the work, the old woman 
returned to take it up again and to continue her task. 

While the visitors were eating what the old woman had set before 
them the male members of the old woman’s household returned, 
each bearing a bundle. Upon entering the lodge they said to the old 
woman, “‘Now, we have returned. We were fortunate throughout 
the entire expedition in the killing of much game.” 

Then the mistress of the lodge said to the returned hunters, ‘‘ Verily, 
be it known, that a short time ago, De‘haé“hyawa’’gi‘ brought to 
this lodge the human beings, of’gwe', whom he said were coming to 
this country and whom he said would abide in this lodge when they 
would arrive. So they have arrived; these men here are they. So 
talk with them and become acquainted with them.” 

So the men who had just returned to their lodge drew near to the 
visitors and conversed with them, saying, ‘“‘We are, indeed, thankful 
that you have safely arrived here. It is now a long time that we have 
kept watching you on your way hither. Moreover, be it known, that 
we have now seen one another, and so we are greatly rejoiced.” 
Then it was that they severally and mutually stroked the bodies of 
one another, as was the custom on such occasions, and they greatly 
rejoiced to become acquainted one with another. 

Then the old woman began to prepare food for the returned 
hunters. When the food was cooked, she called the men to eat, 
saying, ‘‘ Now, of course, you will eat the food which I have prepared 
for you.”’ And the men began to take their nourishment. 

But the method they adopted for taking their sustenance was most 
singular to the companions of De‘haé™“hyd’wé™s. So they intently 
watched the hunters eat, for they did not eat the food set before them; 
they merely absorbed the exhalations from the food, and it was the 
odor or effluvium of the food that satisfied their hunger. When they 


802 IROQUOIAN COSMOLOGY [pTH. ANN. 43 


had finished their meal, the old woman said to them, “‘It is now time, 
perhaps, that you should go out to hunt game which our human 
guests can eat, for, you know that they do not eat the same kind of 
things that you do.” 

So the hunters started out of the lodge to seek for game for their 
guests. As soon as the men were gone the old woman put her hands 
to the headrest of her couch and took therefrom a single grain of 
corn and a single squash seed. Then she went to the end of the fire- 
place and there she prepared in the ashes two small hills or beds, in 
one of which she placed the grain of corn and in the other the squash 
seed, and carefully covered them with rich dirt. 

In a very short while the visitors looked and were greatly surprised 
to see that the seeds had sprouted and had shot out of the ground 
small plantlets, which were growing rapidly. Not very long after 
this they saw the cornstalk put forth ears of corn and the squash 
vine squashes, so in the short space of a few hours these plants had 
supplied the old woman with ears of corn and squashes. These she 
prepared and cooked. 

Then the men who were out hunting returned to the lodge, bring- 
ing with them the fine carcass of a deer which they had killed. At 
once they set to work to skin it and to dress it. As soon as they had 
finished this task the old woman set the venison, the corn, and the 
squashes over the fire to cook. She set her kettles over the fire on 
stone supports and promoted the cooking by putting hot stones into 
them. 

When these things were cooked she placed them on fine bowls of 
bark and set these bowls before the visitors and bade them eat heartily. 
So De‘haé™“hyd’wé™s and his friends ate their fill. 

This now came to pass. The aged woman now, verily, said, “It is 
now time, you will agree, I think, for you to go again to hunt.” 
This remark she made to the male members of her family. 

Then the visitors saw something very strange. They saw the old 
woman take from under her couch a large quantity of corn husks. 
She then went to what appeared to be an added lodge, or separate 
room, and there pushed aside the door flap. In that room the visitors 
saw what seemed to them a lake, which was round in figure. The 
old woman then making a circuit of the lake, heaped the corn husks 
around its edges. 

When this task was finished she set the corn husks on fire and they 
quickly burst into flames and the flames took up all the water of the 
lake. Then she said to the men of her household, ‘“‘ Now, I have again 
completed the preparations. Moreover, do you start now. And 
this shall also take place. You must be careful. In the course of 
your excursion you must not injure any person.”’ These words she 
addressed to the men of her lodge. They then departed on their 
usual trip over the land. 


ee eee 


HEWITT] DE‘HODY\’TKA EWE: 803 


And it was so, that the companions of De‘haé“hyd’wé™s remained 
in the lodge of the old woman during the entire time that they were 
in that country. 

Furthermore, it happened that when they took a stroll in the country 
while the men of the lodge were absent, they came upon a spring of 
water which formed a large pool. So one of the party taking his bow 
and using it as a cane thrust it into the pool of water to see whether 
he could find any living thing in it; but he saw nothing to attract his 
attention. And so when they had returned to the lodge they again 
stood their bows in the customary place in a corner of the room. 

When the men of the lodge had returned home from their excursion 
into the country, one of them said, ‘‘There is something in this lodge 
that has the smell of game (i. e., something to be killed),’’ and he 
at once began looking around from place to place. 

Then the others after sniffing the air exclaimed, ‘It is true; there 
is something in here that smells like a game animal,”’ and one went 
over to the place where the bows belonging to the companions of 
De‘haé™hyd’wé"™s werestanding. Takingone of the bows in his hand 
he said, ‘‘It is, indeed, this bow that has the scent,’’ and turning to 
De‘haé™hyd/wé™s said, “To what place have you been? What is 
the place like where you touched something with this bow?” 

In answering De‘haé™hyd’wé™s said, ‘Yonder, not far away, 
you know, there is a cliff, and on the farther side of it there is a 
spring of water, forming a deep pool.” 

Thereupon the men of the lodge exclaimed, ‘‘Let us all go to that 
place right away,’ and all started out of the lodge and they ran 
swiftly to the spring. When they arrived there De‘haé™“hyd’wé"s 
said to his companions, ‘There, in this spring and pool of water, 
I thrust my bow to-rouse whatever might dwell in this pool.” 

Then one of the men of the country said, “It is assuredly certain 
that some mysterious creature abides herein. We shall see what it 
is. Furthermore, do you, our friends, stand yonder, a little aloof, 
and then you shall see the thing done, how we will kill it.” 

Heeding this admonition, the companions of De‘haé™hyd’wé™s 
drew back a short distance and watched the men of the country 
make their dispositions to make the attack. They did not wait long 
to see a wonderful phenomenon. For the men of the country at 
once began their task. One touched with a rod the bottom of the 
pool, whence flowed the spring of water. And now, too, there began 
to be heard loud sounds, even such as are heard when the voicings 
of Thunder fill the air with a deafening din. Such was the tumult 
and confusion at this time that the now thoroughly frightened human 
beings ran fleeing from the spot to seek safety. Then, also, there 
were flashes of lightning followed by loud crashes and deep rumblings 
of the thunder. This uproar continued for some time when suddenly 


804. IROQUOIAN COSMOLOGY [eTH. ANN. 43 


it ceased and one of the hosts of De‘haé™hyd’wé"s said, calling his 
guests back, “Oh, come back. We have now killed this creature.” 

Thereupon, when they had again assembled they departed, going 
back to their lodge. When they reached the lodge they said to the 
old woman, ‘‘ We have now killed that uncanny creature, that otkon. 
Indeed, we do not know in what possible way it happened that this 
creature took up its abode so very near this lodge. We had never 
before noticed it. Perhaps it has been there a long time, since it 
had become so large in size. We have, perhaps, barely escaped some 
great misfortune.’’ The old woman replied, saying gratefully, ‘‘ What 
a very remarkable matter it is, in which our visitors have been of 
assistance to us,’’ and then in a moment she asked, ‘‘What is the 
otkon? What is the figure and kind of thing you have so fortunately 
killed?”” The men answered, “It is, indeed, the Great Blue Lizard, 
which we have destroyed.’’ So they rested for the night. 

The next morning the old woman said to the men of her lodge, 
“Wor myself, I am thinking that it is time, the exact time of the 
year, when you should again make mellow and dampen all the things 
that grow on the earth. What do you say?” 

Thereupon, one of the men replied, ‘‘It would seem well, perhaps, 
that you should ask Him who is the principal one to be consulted 
in regard to our duties in this matter. It is possible that He may 
say, ‘It is now the proper time of the year in which you should 
again make mellow and dampen all the things that severally grow 
on the earth.’ ’’ And he ceased from talking with her. 

Then the aged woman arose from her seat and gently pushing 
aside the door flap hanging at the doorway leading to the adjoining 
room said, “Do you not think that it is now, perhaps, the proper 
time that the men should again make damp and mellow the things 
that grow on the earth and the soil as well?” 

Then the person addressed answered, saying, “For myself, I, too, 
think that it is time, perhaps, for doing that about which you have 
asked me. So let it be done as you wish.” 

Then, allowing the door flap to fall back the old woman withdrew 
to her own location in the lodge. And in order to make the needed 
preparations for carrying out the purpose of her request she gathered 
a quantity of corn husks and again entered the place in which the 
lake of water was and she again heaped the corn husks along the edge 
or shore of the lake. When she had placed the corn husks along the 
entire circuit of the lake she set them on fire. 

When the fire had become brisk and bright the old woman turned 
to the men of the lodge and said to them, ‘‘I have now, again, made 
the necessary preparations for the performance of your accustomed 
task. And now, moreover, you had better start on your journey to 
make all things that grow on the earth damp and mellow, and the soil 


nee DE‘HODYA°TKA’ EWEN 805 


as well. And this also shall be done; they who are visiting us shall 
accompany you wherever you may go; and you must carefully keep 
them from harm; and you must show them all things of interest along 
your journey.” 

Then, taking up their implements and weapons the men of the 
lodge and their guests departed. During the course of their long 
journey one of the hosts of De‘haé“hyd’wé™s and his men said, “‘ You 
shall now see the things over which we have charge. He whom you 
are wont to call Hawénni’yo’ (He The Ruler) is the person who has 
charged us with all these matters; and we shall continue to have the 
care of them as long as the earth endures—as long as it lasts. We 
shall tend all those things which he has planted on the earth; we shall 
habitually cause moisture (water) to fall on them, and we shall also 
keep all the water in the several rivers on the earth fresh at all times; 
and we shall also water all those things upon which you and your 
people live, so that all things which he has made to be shall live and 
shall not perish for the need of water. And you, you human beings, 
shall then live in health and contentment. Such are our duties from 
day to day.” 

Then it was that De‘haé“hyd’wé™s and his party looking down 
beneath saw another earth far below them. As they proceeded they 
heard loud sounds; they were like the voicings of Thunder when he 
approaches on earth; and now too there began to be bright flashes of 
lightning, and then there began to be rain; and then they, the rain- 
drops, fell to the lower earth. 

As they moved onward they saw a huge serpent which had formi- 
dable horns protruding from its head. Then one of the hosts of 
De‘haé™“hyd’wé"s and his friends said, “Look at that thing, moving 
along swiftly yonder. Itis known that were it to emerge permanently 
from the interior of the earth it would bring great misfortune to the 
things that dwell on the earth. In fact, it would bring to an end the 
days of a large multitude of you human beings. And that it never 
come forth permanently out of the ground is one of the duties with 
which we are strictly charged.’’ Then, in a moment, the speaker 
continued, ‘“‘Now, also, you shall see what will take place when we 
kill it. 

Having their attention thus called to it, the party of De‘haé™- 
hyd’wé™s looking down saw on the lower earth a huge serpent having 
formidable horns protruding from its head; it moved swiftly along the 
ground. As they watched their hosts began to pursue it, and the 
voice of the Thunder was exceedingly loud and the flashes of lightning 
amazingly vivid. 

Finally, the huge serpent was hit by its pursuers and it began to 
flee from them; it sought unsuccessfully to hide beneath standing 
trees, but these trees were struck and riven into splinters; and then 


806 IROQUOIAN COSMOLOGY [ETH, ANN. 43 


it fled to the mountains, seeking to conceal itself beneath their shelter; 
but this was in vain, for it was repeatedly hit by the men of Thunder, 
and finally, it was killed. 

As an explanation of this phenomenon, the hosts of De‘haé™‘- 
hyo’wé™s and his friends, said,‘‘It is verily true that beneath the sur- 
face of the ground whatever is otkon (i. e., malign by nature) moves to 
and fro from place to place. It would, indeed, be most unfortunate 
for us all should this species of being be permitted to travel from 
place to place upon the earth. And so they are doomed to abide 
beneath the surface of the ground in the interior of the earth. 

“And now concerning the origin of these beings; it was he whom we 
call O‘ha’&’ (The Ice-clad) that formed their bodies; and so too it 
came to pass that he whom you call Hawéini’yo’ (i. e., the Disposer, 
or Ruler) decided that so long as the earth endures these beings shall 
abide under the surface of the earth. And, furthermore, we will say 
that we ourselves believe that He who charged us with the performance 
of this task of keeping them beneath the surface of the earth will 
cause it to come to pass, perhaps when the earth is nearing its ending, 
then, and not until then, that these beings shall be permitted to come 
forth upon the earth. So is it, indeed, to come to pass that when the 
event is not distant—the ending of the earth—He will bring to an 
ending the duties with which we are severally charged to be performed 
for the benefit of the things that live upon the earth. 

“And not until then shall the waters which are held in their several 
places become polluted; all other things shall likewise become old and 
decayed upon the earth; and all things that grow out of the ground too 
shall grow old and sear; indeed, all things shall become withered and 
decayed. So, now let us turn back homeward.” 

Then turning homeward the party retraced their steps. Upon 
reentering their lodge the spokesman of the party said to the old 
woman who presided over the lodgehold (household), ‘‘We have now 
completed the task of making damp and mellow all things that grow 
upon the face of the earth.” 

Then, the aged matron of the lodge arising from her seat went into 
the adjoining room of the lodge and said to the Person who occupied 
that room ‘‘Now, they have, indeed, returned.”” Then the old 
woman withdrew and resumed her accustomed seat. 

In a short time the doorflap separating the adjoining room was 
pushed aside and the Person—a Man Being (Hén’gwe‘)—thrust his 
head through the doorway and asked the returned men, ‘‘Have you 
now, indeed, completed the work? Have you made damp and mellow 
all things that grow on the earth that is beneath this one?” 

Then the men replied in unison, ‘‘ We have indeed accomplished our 
task as we were charged to do.” And the Person from the adjoining 
room said, “Now, moreover, you must rest until there shall be 


Peel DE*HODYA°TKA’ EWEN: 807 


another day; and then you shall again reecommence the performance of 
the duties with which you are severally charged.” 

This conversation supplied the opportunity of seeing the Person to 
De‘haé™“hyo’wé™s and his party. They were convinced that he too 
was Man; that he was, in fact, a Hén’gwe’. But they were sur- 
prised, and even amazed, to see that one half of the body of this 
strange Person was in all respects like that of a human being but that 
the other half of his body was, in substance, crystal ice. They too, at 
this moment, felt a breeze that was chilling, strike them from out of 
that doorway; but at this moment, this strange Man Being withdrew, 
and the doorflap concealed the room from their further gaze. 

Then, the aged matron of the lodge addressing her guests, said, 
“That Person whom you have just seen is, in fact, the Foremost 
One, the Principal One, of all those who are charged with duties to 
perform in the economy of the earth. And he is called by us De‘- 
hodya’tga’ewé™ (i. e., He-Whose-Body-Is-Cleft-in-Twain); and He 
is also named, Owi‘son’dyon (i. e., It Casts Ice or It Hails); and it 
is this that you saw when He showed his face at the doorway, that 
there at once came forth from Him a cold breeze. And so that act 
will immediately cause the prospective days and the prospective 
nights on the earth below to become cold and wintry. Moreover, 
when the day again dawns (i. e., Next Year) He will again show 
His face but the other side of his body, and immediately there will 
blow hither a warming breeze.” 

Then the members of the lodge said one to another, ‘‘We now have 
paused in our labors in order to rest. Moreover, to-morrow it will 
come to pass that we shall take you back to the place whence you 
departed, for you have been here now many days. And this is, of 
course, what you human beings call Springtime.” 

Then all the members of the lodge fell asleep in their several 
places. When morning came the doorflap separating the room from 
the adjoining one was again thrust aside, and the strange Man 
Being, De‘hodya’tga’ewé™, again showed his face and the other half 
(the flesh side) of his body at the doorway, and He called out 
aloud, ‘‘Now then, all you people, awake and arise; it is now time 
to do so.”” Then all the sleepers awoke. And as they awoke from 
sleep they severally outstretched their arms and_ bodies, loudly 
yawning and uttering loud vociferations, as is the case on earth, 
when the voice of Thunder is heard. There arose, too, a warm 
breeze of wind, and then the men of the lodge went out. 

It was but a short time after this that they reentered the lodge 
and said to their guests, ‘You should accompany us on our intended 
journey, so that you may see an otkon (a daimon) which inhabits 
certain trees standing hard by the place whence we returned. It is, 
indeed, now a long time that we have been making attempts to kill 


808 IROQUOIAN COSMOLOGY [ETH. ANN, 43 


and destroy this being, for it is possessed of very powerful orenda, 
or magic power.” 

Thereupon, De‘haé™“hyo’wé™s replied, “It is, of course, perhaps 
true, that that should come to pass, that we accompany you to learn 
what manner of being that may be.” 

So, all the men of the lodge started on their journey, and went 
directly to the place where the being, the otkon, had its lair. Havy- 
ing gone a long distance, the men of Thunder finally said to their 
guests, ‘There, indeed, is the place where we have kept saying, 
‘an otkon abides.’ You must stand in yonder place, quite safely 
removed from any danger from this being. And then you shall see 
it as we shall cause it to come forth from its lair.” 

Thereupon the party of De‘haé™‘hyd’wé"s withdrew to the des- 
ignated position. Then they saw one of their hosts go forward and 
strike one of the trees several sharp blows with his club; then they 
saw the being come forth from its lair, and they concluded that 
it was what they themselves called a squirrel. But the Being, or 
Squirrel, in turn, thrust its body only partly out of its hiding-place; 
at once the Men of Thunder hurled their shots at it; there were loud 
thunderings and the lightning flashes were vivid, and there arose a 
great tumult and a terrific hurricane of wind. 

But, in a short time, the Men of Thunder ceased for a moment, 
having failed to hit the Being. At once the Squirrel, or Being, 
quickly descended the tree on which it then was, and running to 
another tree climbed it in an effort to escape its tormentors. But, 
in a very short time, the Men of Thunder shivered this tree, and the 
Squirrel fled back to the tree in which was its lair and it swiftly 
climbed back into it. And the Men of Thunder said, ‘‘ Now, indeed, 
you have seen what we call otkon (daimon). And the time is now, 
indeed long, since we have been making vain efforts to destroy this 
Being, this great Otkon.” 

In replying De‘haé™“hyo’wé"s said, “It is now our turn; we will 
now attempt to kill the Otkon.” But the Men of Thunder answered, 
“We fear that the attempt will not result favorably; you may be 
injured, for, indeed, this is an Otkon endued with power beyond 
measure.”’ 

But De‘haé“hyo’wé™s assuringly replied, ““We know that we our- 
selves can do this task.’”?’ Then the Men of Thunder replied, “If you 
are determined to make the attempt, we will assist you, should you 
fail in your attempt.” 

At once one of the party of De‘haé™“hyd’wé™s went up to the tree in 
which the Squirrel had its lair and tapped on it with his club. As 
soon as he began to tap on the tree the Squirrel again thrust out its 
head and half its body and gazed at the men. Then, De‘haé™hy- 
o’we™s taking a knob-headed arrow from his quiver, shot at it, hitting 


— DE*HODYA°TKA’ EWEN: 809 


it fair in the head, and then the body of the Squirrel came tumbling 
to the ground. 

Thereupon the Men of Thunder took up the body of the Squirrel to 
carry back with them and then with their guests they started for their 
home. When they reached their lodge the Men of Thunder said to 
the old woman, ‘‘ Now, in fact, our visitors, for their part, have killed 
it—they have, indeed, killed the Otkon, which for a very long time 
we have failed to kill.” 

Answering this statement of the men of her lodge, the old woman 
said, ‘‘I am indeed very thankful to receive this news. This then 
shall be done; the skin of this Otkon shall belong to me, seeing that it 
is so precious, and it shall be the robe of my couch.”’ 

And so De‘haé“hyod’wé"s set to work and carefully skinned the 
Squirrel; and then he neatly prepared it and then he spread it on a 
suitable frame to dry. When it had thoroughly dried De‘haé™“hy- 
0’wé™s presented it to the old woman, assuring her that that was the 
method his people employed in preserving the skins of animals. The 
old woman received the skin with many thanks, for she felt that she 
had come into possession of a skin which was very precious to her. 

Then, addressing the men of her lodge she said, ‘‘They who are our 
visitors are the ones who have accomplished this matter for us. So in 
token of this the following shall come to pass; and that is, that one of 
these persons, our visitors, shall remain here as one of us; he shall 
become a co-worker with you, for the reason that he and his kindred 
were able to accomplish that which you yourselves were unable to do.” 

In giving assent to this proposition the men replied, ‘Let that, too, 
be done; let Him who is foremost among us speak it, and it shall be 
done.”’ The old woman replied, ‘‘That is even so; His consent is all 
that is required to accomplish this desirable thing.’’ And she at once 
arose from her seat, and going thence to the doorway leading to the 
adjoining room, and pushing aside the door flap she said, ‘‘ Behold. 
Will you confirm the proposition that one of the men visiting us shall 
remain here as one of us, while his companions shall return hence to 
their own homes? And the reason for this is, that he was able to kill 
the Squirrel—the Otkon—and since the men who live in this lodge had 
for so long a time failed to do it; I desire further that he shall at all 
times assist them and that he shall be a co-worker with them.” 

Answering the old woman, De‘hodyi’tga’ewé™ said, “I willingly 
confirm this proposition, if it so be, that he himself is freely willing, 
and, of course, that he will, perhaps, volunteer to have his life pounded 
(ina mortar). It will then, as you know, be possible for him to help 
them continually.”” And He ceased speaking. 

Then the old woman returned to the group comprising the party 
of De‘haé“hyo’wé™s and said to elect man, ‘‘Hatch’kwi‘ (Behold), 

19078°—28 52 


810 IROQUOIAN COSMOLOGY [BTH. ANN. 43 


wilt thou confirm the proposition that thou shalt remain here alone, 
while your companions return to their own homes? If thou wilt 
be willing to agree to this proposition, I will, furthermore, give thee 
a new name, and this shall be the name by which they shall hereafter 
habitually call thee, namely, Daga’é"‘da’ (i.e., The Thaw, or the 
Warm Spring Wind).” 

Thereupon, this member of the party of De‘haé™“hy6’wé"s replied, 
“T willingly agree to this proposal; I am quite willing to be an assist- 
ant to them in their work.’”’ And the old woman answering, said, 
“T am much pleased that the matter is now settled. We, indeed, 
have become of one opinion, having one purpose in view.”’ 

At this time De‘hodya’tgae’wé™ interrupted by saying, ‘‘Now, 
then, do bring his person (body) into this room, and let him at once 
be prepared for his duties.” 

Then, the old woman addressing the visitor, who had consented to 
remain, said, “Come. The time has now arrived for doing what you 
have agreed to do for us, for doing what you require to fit yourself for 
your new duties.” 

Then the man who had consented to remain entered the room in 
which abode De‘hodya’tgae’wé™. As soon as he had entered the 
room De‘hodya’tgae’wé™ said to him, “Here stands the mortar. 
Thou must place thyself in it. Now, verily, thou shalt change thy- 
self, thy person, as to the kind of its flesh and thy life.”” Obeying his 
instructor, the man at once placed himself in the mortar, that is, 
in the hollowed end of the mortar wherein the grain was usually 
pounded, and then De‘hodya’tgae’wé™ drew near and taking up 
the pestle pounded him in the manner in which corn is pounded, 
striking three several blows, and he then said to the visitor, ‘‘Thy 
flesh has now changed in kind. The task is now accomplished. So 
now you may sing to try your voice.” 

The transformed man began to sing, and De‘haé™“hyo’wé"s and 
his one remaining friend heard the singing, which sounded to them 
exactly like the voice of approaching Thunder, only that its volume 
was somewhat less, as they heard it. And they said, one to the other, 
“Now, it is known that he, Daga’é‘da’, is approaching,” and, 
shortly, their transformed friend re-entered the room. 

In a short time thereafter the old woman said to the men of the 
lodge, now including the newly transformed person, ‘Furthermore, 
you shall now start on your journey, and you shall now begin again 
to make mellow and wet anew all the things that are earth-products, 
growing on the earth beneath. And this, moreover, shall be done. 
Digaé"’da’ shall take the lead. And so it shall be he whom they 
who dwell on the earth below shall name first in the Spring of the 
year. Of course the human beings will say, ‘Now, the Warm Wind 
of Spring has come down; now the hot spring wind blows again. 


HEWITT] DE‘HODYA°TKA’ EWE: S11 


And so now the spring season will come upon us.’ And it shall con- 
tinue thus, moreover, so long as the earth shall stand, that it shall be 
customary when the Spring season arrives for the human beings to 
name him first, who came from the earth beneath. And it shall be 
customary for them to say, ‘Now, the Warm Wind of Spring has 
descended—the Spring Wind.’ And, verily, they shall never forget, 
indeed, each several time it arrives—the interchange on the earth— 
the line of demarcation between the snowtime and the summertime, 
for Daiga’é"‘da’ shall continue to change the prospective days and the 
prospective nights of the future time. Now, you men must start to 
accompany a part of the way homeward those who have been visiting 
us for so many days. But before they got started she resumed her 
discourse, saying, “‘ Now | will tell you who are human beings of the 
earth that it is even | whom you call the ‘Nocturnal Light-Orb’ (the 
Moon). And He it is whom you and your ancestors have called 
De‘haé“hyawa’’gi‘, and sometimes Hawénni’yo’ (the Master or 
Ruler), who has commissioned me. And this is what He has com- 
missioned me to do: When it becomes dark on the earth, then it is I 
who shall cause it to be measurably light and to be warm on the 
earth, so that it become not too cold nor too dark; so that all the 
things that should grow, may grow unharmed on the earth, and also 
all those things on which you, human beings, live, dwelling as you 
do on the earth beneath. Until the time that the earth shall stand 
no more He has commissioned me to act and to do my duty. Itis 
thus with us all. He has commissioned us only for the time during 
which the earth beneath shall stand, or endure. Moreover, I will 
now impart to you the following information, so that you on’gwe‘ 
(human beings), living on the earth, shall know that they who abide 
here in this place are, as you know, those whom you call ‘Hadi- 
wénnoda’dye’s,’ (They Whose Voices Stand out from place to place), 
the Thunderers; and so that you shall know that He who established 
this world is One whom you call, De‘haé™hyawa’’gi‘ and also ‘Hawéii- 
ni’yo’, or the Ruler, or the Disposer. 

“Tt was He who decreed that these men shall customarily appear 
to the lower world from a certain direction, and that is, from the west, 
and that they shall move in the direction of the east. 

“And so let this be a sign to you who dwell on the lower earth, that 
when it so comes to pass that these Men of Thunder shall come from the 
east, you shall know at once its meaning, and shall say one to another, 
‘Now, it seems that the time is coming near at hand in the which 
He will take to pieces the earth as it stands.’ Verily, such is the 
strict manner in which He has commissioned us, charging us with 
definite duties. It is well known that the diurnal Light Orb (the 
Sun) customarily comes from one certain direction; in like manner, 
it is also true of me, for I too must appear to the lower world from 


812 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


one certain direction. And this obligation on our part is fixed; and 
our coming shall never occur in a different manner as long as the 
earth endures—at least until that day in the future when He him- 
self whom you call sometimes Hawéfni’yo’ shail change and trans- 
form what He himself has established. 

“So now, moreover, the time has arrived for you to start for your 
home; but, first, before you depart, you must stroll about this upper 
world to see everything that may be beneficial to you and to your 
people in the days to come; and by the time you will return from 
this tour of inspection, I will have made ready what you shall take 
with you, when you shall go again to make mellow and wet the earth 
beneath. And this, too, upon which I am at work is something about 
which I must tell you something. I am engaged in making myself 
a mantle, and the material out of which I am weaving it is, indeed, 
truly what you think it is—for it is human hair with which I am work- 
ing. And you have observed as well, that each time I lay my work 
aside for a moment, my small dwarf dog often undoes quite all that 
IT have done. I will now tell you by what means I obtain the human 
hair with which I am making myself a mantle. 

“Tt is a fact, that when some human being dies on the earth 
below, one hair from his or her head detaches itself and departs 
thence, coming directly to me. And it is these hairs that I am using 
in making my mantle. 

“And this too serves as a sign to me that one has ceased to be on 
the earth below, and that that person is traveling hither. And this 
too shall endure as long as the earth beneath shall endure and have 
form. Moreover, mark this well, that when He will cause the 
expiring of human beings on the earth below to cease, it shall just 
then and not before be possible for me to finish the mantle upon 
which I am working; and that (the number of hairs in the mantle) 
shall then bear witness to the number of persons who have visited 
the earth below while it lasted. So now you may take a stroll.” 

Then the men of the lodge and the entire party of De‘haé™hyd’wé"‘s 
started out to view the notable things in the vicinity of the lodge. 
They first went to that place where for the first time during their 
visit they saw the beauty and pleasantness of that upper world; they 
admired the strawberry plants, growing there and bearing luscious 
berries, that were as tall as the high grasses among which they grew; 
and they were also in bloom, for their bearing season was continuous; 
and they saw too the growing trees full of rich blossoms; never before 
had they seen such beautiful flowers, which supplied the light of that 
upper world; and they saw the plants and the shrubs and bushes full 
of fruits of all kinds, all growing luxuriantly; and never before had 
they seen such fine paths leading in various directions; and they saw 
along these paths the trees whose overhanging boughs and lower 


ET] DE‘HODYA°TKA’ EWEN: 813 


branches loaded with blossoms, made them seem like long bowers of 
flowers, freighted with all manner of fragrance. 

They also saw figures of human beings—on’gwe‘—promenading 
along the paths from place to place, but they realized that their faces 
were sights (or visions), and so it was not possible for them to hold 
any conversation with them. 

Farther along in their ramble they came to a village which was 
inhabited, there being many lodges standing in different places in the 
manner of a village of human beings. 

In passing through the village one of the hosts, addressing De‘haé- 
“hyd’wé™s, said, “In this lodge, standing here apart, thy mother 
dwells. She was still on the earth below when you and your party 
departed on this journey; but she started for this country soon after 
you had departed therefrom. Here, also, dwell your relations—all 
those who were able to observe the customs of their ancestors dur- 
ing the time they dwelt on the earth below.”’ 

It was then that they returned to the place where the old woman 
awaited their return, and on entering the lodge they said to her, ‘‘ We 
have now returned from our ramble.’’ And the old woman answered, 
“T have quite completed my preparations. And now, moreover, you 
must start on your journey homeward and the men of the lodge will 
accompany you a part of the way home. In going home, you must go 
around by the place where abides the Light Orb (the Sun) that tray- 
els by day. Let them see him too. And may your dreams foreshadow 
your safe arrival home.” 

Thereupon they departed from the lodge of the old woman. Not 
far distant from the home of their hosts there stood a lodge. One of 
their hosts told De‘haé™“hy6’wé™s and his friend that that was the 
lodge of the Sun. They said, ‘‘Thence, he starts to give light to the 
world beneath this one.”’ 

Having reached the lodge, they entered it and they saw the Sun 
engaged in cooking chestnut meal mush. And then one of the men of 
Thunder said, “‘We are now on our journey, accompanying these 
human beings a part of their way home. We are taking these men 
back to the earth below this one. And the reason that we have come 
around this way is that we desired to have you and them see one 
another.” 

Then the Master of the lodge raised his voice and said to his visi- 
tors, “It is I, indeed, who has met with you and it is I whom you 
habitually call in your ceremonies, ‘Ho‘sgé™ige‘’dagoni‘, He-the- 
Great-War-Chief, and our Elder Brother, the Diurnal Orb of Light. 
And I have just completed my usual preparations for my journey 
upon which I am about to start. Furthermore, just as soon as you 
will depart hence, I will start on my journey to make the earth below 
light and warm again.” 


814 IROQUOIAN COSMOLOGY [ETH. ANN. 43 


And, in a short time, the visitors having seen all that was interest- 
ing in the lodge, said, ‘‘Let us now, moreover, go hence on our jour- 
ney,” and they at once resumed their own course. 

They had not gone very far when the Men of Thunder said, “It 
is now time for us to begin. And, moreover, it shall be Diga’é"‘da’ 
who shall be the first one to act.” 

Then Daga’é"‘da’, the former member of the party ef De‘ha- 
hyd’ we™s (Light Rays?), began to sing in a loud voice and thus set 
his orenda (mystic power) to work out his function. And then the 
two human beings, who were to return to the earth below, saw it in 
the distance beneath them, and they heard, too, the people dwelling on 
the earth say, “‘Now the beginning of the Spring Season has come 
upon us. Indeed, the Spring Wind is blowing warm and hot, and 
now, too, the Thunders are singing thence, in the distance.” 

Then the party moved on; and they looked down on the earth be- 
low from above the sky and the clouds, and they saw the effect of 
the singing of the Thunder Men. At this time, the voices of the 
Thunder Men who were singing sounded loud and angry, as it were, 
as they moved along the sky, and on the earth below fell torrents of 
rain with great force, and they, too, saw the creeks and rivers swell 
and overflow their banks. 

They had not, seemingly, to the human beings of the party, gone 
very far, when they were startled by their alighting on the earth below. 
And then one of the Thunder Men said to them, ‘‘ Now, indeed, you 
are again at your homes. Indeed you departed hence, and so now 
we have fully discharged our obligation to bring you safely back to 
your homes. So, moreover, we will now tell you something regarding 
another matter. It is now a long time since the former inhabitants 
of this country have withdrawn from here and have gone to another 
settlement. You will, indeed, find them in the place where they are 
now living.” 

Having conducted them some distance on the ground, one of the 
Men of Thunder said, ‘“‘Moreover, we will now separate one from 
another. And, in the future, this, too, shall come to pass. And that 
is, that you must keep us in remembrance. And, moreover, for this 
purpose, you shall employ the Native Tobacco (i. e., Gayé’gwandwé- 
"sowa dnd‘), making an offering thereby in words and in act. And 
this shall be quite sufficient for the purpose, for we will hear the thanks- 
giving and will accept the offering at once; and in like manner shall 
it be done to all those, and only to those, who are charged by Him with 
duties and important functions. If you should think of Him or of 
Them, that is the chief and essential thing—the employment of Native 
Tobacco by you in this important matter habitually. Such is the 
method which you who still live on the earth here below must cus- 
tomarily employ in forming your messages of thanksgiving, Verily, 


HEWITT] DESHODYA°TKA EWEN 815 


such is the regulation and decree ordained and promulgated by Him 
whom you call De‘haé“hyawa’’gi‘, and familiarly as Hawénni’yo‘ 
(He, the Master). And these are the words which we thought it 
necessary for you to hear before we separated one from another. So 
may you have good dreams (1. e., good luck).”’ 

Then the two parties separated, the one from the other. And the 
“Men of Thunder departed from the earth, going back into cloudland, 
and so back to their own lodge. 

In their turn, De‘haé™“hyd’wé"'s and his lone companion started from 
the place where they had been left. They were not long in finding 
the traces of the former home of their friends, and they found that 
the place had become overgrown with trees which had grown large 
and which stood thick; and one who was unacquainted with the facts 
would be in doubt whether or not any person had ever lived in that 
place before that time. 

Then De‘haé"hyd’wé™s said to his companion, ‘Verily, it seems 
that now we must depend on ourselves to find our people. We must, 
therefore, now go to seek the place where they now dwell.” And 
they started, directing their course eastward, toward the sunrise, 
as they had been instructed. 

At no great distance they saw the smoke from a village, and they 
made their way to it. So, on entering the first lodge they reached, 
De‘haé“hyo’wé"s said, ‘“We have now returned home.” In reply, 
the master of the lodge said, “‘Whither did you go? And who are 
you? As to myself, I do not know you.” 

Answering him, De‘haé™hyo’wé"s said, “Have you not at any time 
heard a tradition, that a number of men, thirty in all, started on a 
journey following the path of the Sun?—a party formed by De‘- 
haé"“hyd’wé™s and Gaé™“hyakdon’dye’, two famous war-chiefs, of 
men who had thoroughly habituated themselves to warlike exercises? 
They undertook while going toward the sunsetting to kill and scalp 
all the peoples whom they might encounter on their way.” 

Then the master of the lodge said to them in reply, “I myself 
know nothing of the matter about which you are speaking. When 
such a thing may have taken place I do not know. It may be that 
the old woman, living in yonder lodge, may, perhaps, for her part, 
know about this matter. You should go over to consult her about it.” 

Then De‘haé“hyd’wé"™s and his companion passed on, going to 
the lodge pointed out to them. So entering the lodge in which the 
old woman designated lived, De‘haé™“hyod’wé™s again said, ““Do you 
know the circumstance in the history of your people that, in the long 
ago, some men—-warriors, three times ten in number—went on an 
expedition, from which they never returned; the party was formed 
by two war chiefs, De‘haé“hyo/wé™s and Gaé“hyadkdon’dye’? They 
went toward the sunsetting, following the path of the Sun.” 


816 TROQUOIAN COSMOLOGY [ETH. ANN. 43 


Answering these questions the old woman said, “It is indeed true 
that such an event took place. I have heard my deceased grand- 
mother customarily say that when she was still a child men to the 
number of thirty started out on an expedition, but that they never 
returned to their homes.”’ And then after some moments of thinking 
she added, “‘ Probably the man who dwells yonder in that lodge, not 
far away from here, remembers the whole matter, for he has been 
living during an exceedingly long life; and so he probably is familiar 
with the tradition about which you speak. So you had better visit 
him and seek for further information from him.” 

So De‘haé“hyd’wée™s and his companion again started on their 
quest for some one who might know them. Reaching their new des- 
tination they found the very old man, of whom the old woman had 
spoken, and they asked him, ‘‘Do you remember an affair which took 
place hitherto many years ago, in which warriors to the number of 
thirty departed hence, going on an expedition along the path of the 
Sun?” 

After a few moments of reflection the old man replied, “I remember 
the matter full well. This is what took place: There lived a people 
yonder, at some distance from here; and there is where this affair 
took place; there were a number of young men who had grown up 
together, and they were all about 16 years of age; and thirty of these 
young men organized themselves into a war-party, binding them- 
selves together by means of an oath, or vow. 

“And when they: had fully organized their troop, they caused the 
people of the entire community to assemble at the Long-lodge of 
public gatherings. And when the people were assembled in the 
Long-lodge De‘haé™“hy6’wé™s arose and said, ‘‘ Now then, it shall be 
made known to you who have assembled here that we have indeed 
completed our preparations. We, young men, who are three tens 
in number, have enlisted by ‘notching the stick’ to go out on an expe- 
dition along the path of the Sun. We made the agreement strong, 
for we commingled together our minds into unity; and so now it is 
as if we had only a single head, only a single body of flesh, only a single 
life, and we shall bleed as one person. Moreover, we now renounce 
our kindred, and we also forswear our lives. 

“Moreover, we will now depart from here. We will direct our 
course toward the sunsetting, for we desire to make an excursion to 
the place of sunsetting—to the place where the Diurnal Light Orb 
customarily promenades to and fro. Our band have appointed me 

.and my dear brother to be their chiefs to lead them. We, too, have 
made a solemn vow that no matter what the situation confronting us, 
no matter what will be transpiring ahead of us, we will nevertheless 
pass onward in our journey. 

“We have indeed enlisted in this matter seriously by ‘notching 
the stick,’ and this is of course, as you well know, the pledge that 


————— Se 


Sea DE‘HODYA°TKA EWEN $17 


each one of us will do what we have agreed to do one with another. 
Then they departed from us, and they have never returned.” 

Then, De‘haé“hyo’wée™s replying to the old man said, ‘‘How long 
ago may it be since that event took place?” The old man answered, 
“Tt is now three generations ago; that is, three generations have 
passed away since that time.’ And then De‘haé™“hyo’wé"s asked, 
“Who were the chiefs of those who departed?” And the old man 
said, “‘De‘haé“hyd’wé"s and his brother, Gaé“hyakdon’dye’. These 
two persons were chosen as the chiefs of the party.” 

To which De‘haé"hyd’wé"s replied, ‘Verily, Grandsire, we are 
the remaining members of that party—my brother, Gaé™“hyak- 
don’dye’, our friend, Daga’dye’, and I. So many of the number have 
now returned home. It was, verily, our party that departed from 
the place where your and my people formerly dwelt, at that place 
yonder not far away.”’ 

But the old man, still doubting what he had ‘heard, said, ‘‘It is 
probably not you who went away, because it appears from your youth- 
ful aspect that you have just reached manhood, and that event 
occurred a very long time ago.”’ 

De‘haé™“hyd’wé"s, however, answered, saying, ‘‘ Nevertheless, we 
are the very persons who started, those of us who still are left alive. 
We have now arrived home again.’”’ And the old man said, ‘If 
possible, then, do tell me the name of the chief of our people when 
you departed.” 

De‘haé"‘hyowé™s quickly answered, ‘‘Dagi‘hidof’dye’ was the 
name of the chief of our people at that time.’’ Now convinced of 
what he had doubted, the old man answered, “That statement is, 
indeed, also true. The fact that he was my grandfather is the 
reason why I am so fully acquainted with that matter. And now I 
submit that I am convinced that it is indeed you and your friends 
who departed so many years ago, and that it is you who have returned 
home. And as it is meet so to do, our present chief shall now be 
made cognizant of this matter. So remain here in this lodge, and 
I will now send him word of your return to await his pleasure.” 

So the chief was made acquainted with the matter. He at once sent 
out runners, giving notice to all the people to assemble immediately 
in the Long-lodge of public meetings to hear something that was most 
startling and important; he set the following day for the assembling 
of the people. 

So, when the morning of the next day dawned, all the people made 
the necessary preparations to attend the great council and hurriedly 
made their several ways to the assembly hall. De‘haé"‘hyd’wé"s 
and his two companions also went there in company with their host, 
the old man, whose grandfather was a former chief of his people. 


818 IROQUOIAN COSMOLOGY (ETH. ANN. 43 


The assemblage was large, for every one who could possibly leave 
home attended in person. 

When all were seated, the chief arose, and ceremoniously greeting 
the newly arrived men, said, ‘“‘We have learned only a hint of what 
occurred during your expedition, and we desire fervently to know 
more of the events through which you have passed while you have 
been absent. And so now we shall listen to the whole account. And 
we will now listen to the leader of the party, De‘haé"‘hyd’wé™s.” 

De‘haé“hyd’wé™s then arose amidst great silence and spoke only 
briefly as follows: ‘‘There were thirty of us who started on the expe- 
dition along the path of the sun; but there are only three of us who 
have returned. It is I who bear the name De‘haé™“hyd’wé™s. On 
this hand sits my brother, Gaé™“hyakdon’dye’, for such is the name 
that he bears; and on this hand sits our friend, Daga’dye’, for such 
is the name that he bears; so many only are we who survive. 

“And this, too, came to pass during the time of our expedition 
along the path of the Sun, to the skyland. One of our number 
remains there as an assistant to the people in that far-away land. 
It is, moreover, quite impossible for him to return to this earth to 
live again.”’ 

And then De‘haé™hyo’wé"™s related at great length all that had 
occurred to him and his party from the time they had left their 
homes until their return. He told of all things that had transpired 
and all things that they had seen during their absence; these things 
were recited in detail, completing the recital with their return home. 
Then De‘haé™“hyd’wé™s resumed his seat. 

The chief then said, ‘It was in fact a marvelous thing that was 
done by this party. It is a very long time ago since you departed 
from your homes. But, now, you have returned to them, numbering 
only three persons. Of course, one of the most essential things 
about this matter to be remembered is that De‘haé™“hyawi’’ei‘, 
sometimes called Hawéfni’yo’, forewilled that you, and only you, 
should be enabled to return home safely. 

‘Furthermore, preparations have been made so that we may 
now mutually and severally exchange greetings. And, further, then, 
this shall be done. You, the surviving ones of the party, three 
in number, will take a suitable position, and then I will take the 
lead in a ceremonial greeting to you; for I of course stand in the 
stead of the one who was the chief of the people when you departed; 
my name is, indeed, Dagi‘hidof’dye’; and then we will do this: 
we will mutually and severally stroke one another’s body in greeting. 
This ceremony shall be for all persons, including our children—we 
will all greet one another in this ceremonial manner; for such was 
the custom of our fathers on such occasions,” 


HEWITT] DE*HODYA°TKA’ EWEN: 819 
So De‘haé™hyd’wé™s and his two friends arose and took suitable 
positions to receive the greetings of the people. And the people 
with the chief in the lead came forward and cordially stroked their 
bodies according to the custom. All the men, all the women, and 
all the children arose and greeted them. 

When the ceremony was over the chief said, “This, too, shall be 
done. We will do, in the future, all the things that we have to-day 
learned should be done. And this, too, you shall know—you who 
have just returned home—that you and we shall be equal in the 
enjoyment and disposition of the things that we possess; so that 
our minds and yours shall think in peace. Here, you know, dwell 
the people, and now of course we again shall commingle and asso- 
ciate together. So now, too, everything is ready for us to rejoice 
and be happy, seeing that you have returned home in safety and 
health. 

“And the first thing to be done is to make merry by agame. They 
whose bodies are strong will play at a game of lacrosse ball; and thus 
shall they amuse your and our minds, that you may rejoice. When 
that shall have passed, then we shall dance, beginning with the Song 
of the Pigeons. 

“And when that is passed, it will be time for us to disperse to 
our homes. Thereupon, De‘haé™hyd’wé™s arose and said, “It is 
indeed a marvelous matter to know that we have been absent from 
our people during three generations. And that, too, that we are 
rejoicing that we have, though much decreased in number, returned 
to our homes. We are indeed very happy that we are again one 
people with you.” 

Then the young men went to the public gaming grounds and 
there engaged in an exciting game of lacrosse ball. And when 
this game was over, the people assembled in the Long-lodge of 
public meetings and there they performed the ceremony of the Song 
of the Pigeons. They danced all the songs of this ceremony, which 
is quite long and exciting. Even the children danced to show 
their pleasure at seeing the returned men. (This is the end of the 
story.) 


INDEX 


ABENAKI INDIANS— 
retirement of, to Canada---_..--.----_-- 175 


territory occupied by 170 
See also ABNAQUIES. 
ABENAKI OF BECANCOUR, a synonym for 

WiAWONOCKE = pope sese ase cen teen a= en 173 
ABENAEI, St. FRANcis. See ST. FRANCIS 

ABENAKI. 

ABNAQUIES, tribes composing - ---_-_-------- 170 

See also ABENAKI INDIANS. 
ADORNMENT, fondness for, of the Osage______ 95 
ALDER, SPECKLED, medicinal use of___--__-__ 265 
ANALYSIS OF PICURIS SONGS- ------------- 399-425 
ANASAGUNTICOOK, location of___------.------ 70 
ANNENRAES, captivity of.-..-...------------ 456 
ANTS, story about--_____- Reet Ne Ree he 355-357 
APPROPRIATION FOR AMERICAN ETHNOLOGY - 1 
ARCHEOLOGICAL WORK OF THE BUREAU----_- 144 
AROOSAGUNTACOOK— 

MMIGNELOMNO Lees ae eee nee ee ee ne ene 170 

original form and meaning of the name__ 173 
ASHBOW FAMILY, mention of_-.-.--.---_-_-- 224 
AUSUMMOWETT, sagamore of Aroosagunta- 

0 Rae ee ene pe eee ee 174 
BAKER, EMMA, mention of___------------- 216, 224 
Ba’-PO SUBGENS— 

explanation of the name---_------.------ 59 

ON iCeOleese seen noe ne ences en eens 91 

origin story of----..-..----------------- "90 
BECANCOUR— 

Indians iresidingat-—-=-=--222-----.----= 169 

native name for 169 

origin of Indians at 171 
BELIEFS, concerning remedies__ 7-270 
BIRCH TREE, myth concerning_ 189 
BIRTH CUSTOMS- -- ~ 389 
BIRTH NAMES, origin of___-_---------- 32 


BIson, symbolic hair cut representing. --____ 94-95 
BLacK BEAR GENS— 
personal names of-_- 


symbolic hair cut of 
BLACKBERRY, medicinal use of-_--__-______- 265 
BLACKWELL, THOMAS, work of_________-___- 7 
BLOODROOT, medicinal use of________--______ 264 
IB TETANY SLOrVia DOU sao nen eee aa ea ane 377-381 
BLUEWEED, medicinal use of-.-.-_-.__--.---- 266 
BMULE— 

miythconcerning2—=—- =) ~:~ = -=--22---- 193-194 

various conceptions of-----__----__.----- 193 
BOAS) RANZ,;DBaper DYs-soceeereeesaae cook 16 
BOHEMY FAMILY, mention of---------.----.. 224 


BONESET, medicinal use of. 
Bow PEOPLE, wi’ 


BROTHERTON INDIANS, tribes composing.--. 211 
BUFFALO ROBE, Symbolic, used in ceremony - 54 
BUFFALOES, Story sboub.----------==------=- 397 
BURDOCK, medicinal use of---.-------------- 266 


Page 

BURIALS— 

atselden Pueblo! -= =<: -s.-csnsese-s------ 2-3 

PADS ON San noes tena none anne eee eee 16 
BUSHNELL, D.I., JR., bulletin by 16 
CANADA DE LAS Uvas, expedition to___-___- 9 
CANKER LETTUCE, medicinal use of___-----_- 264 
CANNIBALCULT of the Plains Ojibwa____-___ 193 
CAPE FOX VILLAGE, excavations at_-________ 13 
OxeRmBAs; location\of=—-*- --22-------c2-0-=- 170 
Catnip, medicinal use of- -_.-.---.---------- 266 
CayvuGa, peace'treaty of--.-_--=-....2.--.<-. 456 
CEDAR— 

ailifeisymboll"==s-" 2. ——. === cee scce 60, 68 

caremonialitise|Ofenss=- se ens nana 47, 48, 72 

symbolism ‘of- 2222222 2ss--22-+---===0 48 
CEREMONY— 

A nO Stee nee no ne en sere sae conc ae ee 33-34 

Ki’-no®, purpose of--- 36 

of conducting the Xo’-ka_____--___--___- 67 

of decorating the Xo’-ka_________________ 33-34 

Wa-the’-the, the Sending._______________ 3840 
CHERRY, WILD, medicinal use of-__-_----__-- 264 
CHESTNUT LEAVES, medicinal use of--_---_-- 265 
CHIEFS— 

chosen from‘subgens-_._-_=_------------- 91 

in the League of the Iroquois-_--_-_-_-__-_-_ 462 
Cuinp, blessed by gentes---...-..-------.-_- 71-72 
CHILD-NAMING CEREMONY, meaning of----__ 30 
CHILD-NAMING RITUALS, importance of_______ 31 
CHILD-NAMING WI’-GI-E_-___.---------------- 75-84 
CxHoctaws, physical measurement of-____-__ 14 
CHURCH, OLD MOHEGAN--.--------------- 254-255 
Cr’-DSE-A-GTHE GENS, personal names of---_ 146 
CLARK, Miss May S., work of 19 
COLLECTIONS ACQUIRED BY THE BUREAU-_ ~~~ 18 


Couns, H. B., JR.— 
collection made by - --------------------- 


CONANT, SAMUEL, assistance rendered by - -- 15 
CONE-FLOWER SYMBOLIC HAIR CUT, subgentes 
TOES Se eee ete rere re 91 
CONESTOGA— 
population of____-_---_- ine ae 458 
Wwarof, On WMONSWK——--4)-) ae ean see eee 458 
CONFERENCE AT FALMOUTH--_---_-------- 174-175 
CONNECTICUT, native tribes and dialects 
Ol eee moose reese eee eee 205-287 
Connor, JAMES E., work of_____------------ 19 
Cooper, AMY, mention of___.__----.-------- 224 
COOPER FAMILY, mention of----------------- 224 
CoorER, THEODORE, mention of-----_------ 233 
CoRN— 


Wilife'symMbols—2- = 2 2e- eee soe ae ae 
ceremonial use of 
symbolic planting of. 
SyMDOlismOlosss se eee enn 
See also MAIZE. 

CORN FESTIVAL, modern survival of--__.__-- 255 


821 


822 INDEX 

Page Page 
CoRN HILLS, INDIAN, remains__.--_..-_-__- 256-257 | EVENING STAR, a sky deity___...._.._.-_-.. - 73,74 
COUNCILS, TRIBAL, composition of___________ 462 | EXPEDITION TO THE SKYLAND, journal of___.. 792 


CoYvotEsistory/abouts-— = >-9- a= —eee eee 383-387 
Coyote, OLD, story about. 363-365, 377-381 


CoyoTE WOMAN, OLD, story about -- 377-381 
CRANES, story about-.----------_- _ 359-361 
CRAZY DANCE, reference to______________-_-__ 193 
Cricket) story abOUtss= san = eee 383-387 
Crow, storyabout=-- == =< ees 375-377 
CULTURE FEATURES ofsouthern New England 
tribes: 2-2 === 23a55-senec <2 3-22 Ss ce 221-292 

CULTURE HERO— 

myths/concerming= == sees see eee ee 180-189 

of the Wawenock___ SPS lets 
CUSTOMS OF THE PICUR{S_______ -- 389-393 
CUTCHEGUN ROCck, tradition of. 259 
DANCES, TRADITIONAL, Of the Wawenock__-_ 177 
DANDELION, medicinal use of__-__.-___-____- 266 
DAUGHTERS, FIRST THREE, names for_-______ 31, 32 

See also KINSHIP TERMS. 
DD RADHTLOKENS| Ofeea= Jaina ne one eee 393 


389-393 
- 128-130 


DEATH CUSTOMS__.-.---__- 
DEER GENS, personal names of_ 


DEER-HEAD, a sky deity___-----_--- 74 
DEKANAWIDA, peace proposed by___________ 460 
DELAWARE INDIANS— 
adopted into League of the Iroquois______ 463 
connection of, with southern New Eng- 
landitribes= =~ na nscconncen ee eeenane~ 214-215 
DeENsMORE, Miss FRANCES, work of____----_ 10-11 


DEvIL’s FooTrprIntT, legend of_______- 
DIL1Lon, VINCE, acknowledgment to__ 
DirrPER, THE, a sky deity_____________ 


DIVINING ROD, use of 275 
Dixon, Doctor, reference to_----------.-- 219, 223 
DoG-staR— 

asky deity -_- 7: 

mention of____ 92 
DOLBEARE, HANNAH, mention of__.--_--___- 224 
DOUBLE-STAR, a sky deity__-_____ = 74 
DOVES, TWO LITTLE, story about ~ 349-353 
DREAMS, beliefs concerning_______ _ 274-275 
DuMMER, Gov. W., treaty made by__-______- 174 
Duntop, W. W. C., amulet sent by--_._.--- 18 
IDWARKS; belief n= == se ease se se eee ee eee 261 
Ear— 

Delieficoncenning == sss =e ere 95 

Ornamentsiw One eee an eae 95 
EARLE, CHARLES T., collection made by____ 18 
EARTH, represented by gems_______-_________ 30 
EARTH-GRASPER, myth of the__ - 470-608 


EARTH NAME WI’-GI-E 
EARTH NAMES— 


explanation iolese-s= == ase reese 48-49 
lists of 
EGBErTS, MR., casts made by-_ 18 
ELDEN MOUNTAIN, excavation near___--_____ 2 
ELDEN PUEBLO, described______- main ook 


ELDER BARK, medicinal use of___ me Hao} 
ELDER FLOWERS, medicinal use of_--________ 265 
ELDER TREE, mythical story concerning-___- 59, 90 
ELECAMPANE, medicinal use of__---__-___-_- 266 
IEE; SCOry AD0UtS = 2.22 ee 339-343 
ELK GENS, personal names of__________--__ 141-142 
EnM, medicinal use.of< ==) <- --se--seeee a= 266 
ESTUFA, SUNKEN, story about----_-_---_-.-- 373 


ETCHEMIN, efforts of, to establish peace-__-_- 455 


HC ACTATAPATINTIN Game ae es 
FALMOUTH, CONFERENCE AT-_--- 


HAMINE  SCORViaDOUbe em ecsse n= ae eee ee 343-349 
FATHER AND CHILD, wi’-gi-e for benefit of... 60-67 
FAWns, TWO, Story about._--.-_.._____..- 331-339 
FEATHER— 

red, symbolic tise\ofe. a=) =e ee 67 

white, symbolic use ‘of_-------------__-__ 34 
FEDERAL COUNCIL OF THE IROQUOIS_________ 459 
FEES— 

ceremonial sending of__---=------ 38-40 

distribution fse-ee sso esse ae 68 
FEWKES, J. WALTER— 

acknowledgment to___-_--_-_- - 294 

WOrkiof-n. -caene oe eae ene - 25 
FIELDING, ALBERT E., mention of_-_________ 213 
FIELDING, EVERETT M., mention of_-_______ 213 
FIELDING, FIDELIA A. H.— 

Gisry (of =25_- soe reer 205, 228-251 

remarks on life of. 223-225 


FIELDING, JOHN, Mohegan manuscript re- 
ceived from =o os nas eae 205 


FIELDING, LEMUEL, mention of__ BEG} 
FIRE BUSH, medicinal use of_____ eco) 
FIRE-KEEPER, Office of. 462 
FISH PEOPLE, personal names of---_-______ 130-132 
FLAGSTAFF, ARiZ., archeological work near__ 14 
FLETCHER, Miss ALICE C.— 
mention! Of2-224 2222-528 so saee ease eens 91 
StOryCOnCernINg =o. o== a5 = —se=  e 94-95 
FLoop, story about___ el 
HLORIDA, fossilu beds Of ssen asses ==== 14-15 
FOLK-LORE, MOHEGAN-PEQUOT, addendum 
lO. Mio ses lebensosocas sen soseea aaa ane eeee 260-263 
INOLE: PALES! 2202 2255 2 aon na een a eean sy 245, 276-279 
Foon, instruction concerning. -__--_-__---_.. 55 
IROOTSTEP Wil- GER anen sae eee eee stasse= 37 
FOREMAN, GRANT, collection presented by_- 18 
FOSSIL BEDS OF FLORIDA, exploration of_____ 14-15 


FOWKE, GERARD— 


WOrk: Ofs-- == Saesisea= 
FOWLER FAMILY, mention of__ 
“Fox FIRE,”’ belief concerning ______--_---__- 263 
Fox InDIANS— 
Papers! On! = == 255 -- neon ea nsec ns esos oa 15 
researches among 6 
GABAOOSA, GEORGE, Chippewa text by_____ 5 
GENERAL SLOCUM, EXCURSION STEAMER, ref- 
erence) to Durming Off 2s sseaenn sae ane eeee 237 
GENTES— 
child blessed hy) ee eee ee 71-72 
distribution to, of fees_..._..._..-------- 68 
list of, taking part in ceremony --_-______- 33, 
3940, 45, 59-60 
places of, in the lodge____---------_---_-- 36 
SWilt=21-CSiTECILE Cs Dyanna es 68 
GEOGRAPHIC NAMES____--___ - 253-259 
Guosts, Mohegan belief in____ oo oce 262 
GIBSON, CHIEF JOHN ARTHUR— 
assistance rendered by, to Canadian De- 
partment of Indian A ffairs____-________ 454 
belief! ofi2- 3222 2825 -sose nase eres an eee 608 
instructed by Onondaga chief___ 454 
text dictated by 453 


INDEX 823 
Page Page 

Giotey, J. W.— ILLUSTRATIONS, preparation of___....__.____- ily 
collection made by.-...-........-------- 18 | INDIAN Corw FEILLS, described_ 256-257 
Work Offos¢<. Senet s css a sce 14-15 | “INDIAN Posy,” medicinal use of__ See 265 

Girt, DELANCEY, work of-..-=...---.-.=-s-- 10,17 | INDIAN SPRINGS, tradition concerning._______ 256 

GINSENG, medicinal use of__.-_..------------ 266 | INDIGO, WILD, medicinal use of______________ 266 

Grrts, hair dressing of__-_- = 94 | I*’-GTHO®’-GA GENS, personal names of-_____ 135-136 

G usKapP, the culture hero_____ yd) See also PUMA GENS, 

Gop, Wawenock synonym for 180 | IROQUOIS TRIBES— 

Gops AND GODDESSES. See Sky DEITIES. ederal\Gouricil (ofsseee eee aeons ee 459 

GOLDEN THREAD, medicinal use of___________ 265 festivals of, for thanksgiving_____________ 454 

GORGET, SHELL, Symbolism of_______--______ 34, 95 Influence of, in southern New England_ 210-211 

GOURDS, THREE, story about____-----_____ 381-383 lands'assigned|tot2-.---" "2 222-2 =2 ee 453 

GRAMMAR, MOHEGAN-PEQUOT, material peace conference of 455 

Ba a2OL—2R7, See also LEAGUE OF THE IROQUOIS. 

GRANT MOUND, examination of_____- 15 | JACKRABBIT, story about_____.._____-____- 377-381 

GRAPE LEAVES, medicinal use of___- 264 | JACQUES FAMILY, mention of_________________ 176 

Grey, Mrs. EpitTH, mention of__ -- 213 | JEFFERSON, THOMAS, Vocabulary taken by__ 214 

HAIDA VILLAGE, restoration of___ --- 12-13 | Jupp, NE M., bulletin by_____..__________ 16 

HAIR cuT— KASAAN. See OLD KASAAN. 
secording to enss se. a as ee 87-94 | KENABES, location of____._--.___-_.__--_--_- 170 
QOmaha'totemic! <== "2-22 22-22 ssse-c5e 87 | KENNEBEC, forms of the name, with mean- 
symbolic cone-flower________-_---------- 91 Ings S2es+ Beck ese ce 8 2 oe Se es 5 es 170 

HAIR DRESSING, Symbolism of___-_---------- 54,55 | KENNEBEC RIVER, local names for__________- 170 

HALLOWELL, A. I., referred to Soe 256) || MKGt-NO*{WI'-GI-R occ co cen ges a kaee re 96-97 

HARDHACK, medicinal use of. E206), || (KINSHIP) TERMSS- 9222 enw me seca ee ee ole 

HEARDING 1H. “Tt iworkiof <294-_2=5=222----- 12 124, 128, 130-131, 132, 133, 135, 136, 139, 146-147, 

HARRINGTON, JOHN P.— ? 153, 155, 156-157, 157-158, 160. 
bulletin by Kiva OF ELDEN PUEBLO 4 
Work off 322 -=-25-= KRIEGER, H. W., work of 12 

HARRIS, JULIAN, mention of____.-.---------- 213 | LA FLESCHE, FRANCIS, work of_-___-_-_____- +10 

Hawk, hair cut representing_--__------------ 92 | LAKE, St. JOHN, Wawenock descendants at. 176 

ALE WIT NEB WOorksOfe= te --=-2--- == 5-5 | LANpING, old name for Norwich__--__---_-- 231, 254 

HIAWATHA— LANTERN HILL, reservation near__----------- 244 
a founder of the League_______---_------- 468 | LATHAM, NATHANIEL, mortar obtained from. 208 
peace proposed byi<===---2-=2--+--+--._- 460 | Lauson, GOVERNOR, grant made by, to 

HO’ I-NI-KA-SHI-GA GENS, personal names OSULES 22 Sao ne ee cee sucesauacccteseee boo 462 

Ofstess = so. See re ee et eae beet 130-132 | LEAGUE OF THE IROQUOIS— 
How’ I-NI-KA-SHI-GA GENS, personal names change in government of____------------- 608 
(1) ho a eee mere CERRO ECE PEERED 155-157 dominion of 460 

Ho*’-GA DIVISION— government of___ 
£TOUPS | COMposing == se ae en a 45 GreatiGouncil! Fire of ==-<_2-22---- =.= 460 
Mames Ofess2 2225 = So ssees2 =< so see coe 133-143 | LEARY, Miss ELLA, work of-_-_------------- 17-18 

Hox’-GA GTHE-ZHE GENS, personal names LEFFINGWELL, CAPTAIN, Mohegan relieved 

Of ae bee SN 136-139 ane ene acme se ccc ore ee eee ne 2 259 

Hox’-GA U-TA-NO®-DSI GENS, personal names LEGENDS— 

Olea sae eee cas = oe eased et ses 132-133 BtMONOGAN esees ccna cn ont saa 253-259 

Hov’-GA U-THU-HA-GE GENS, personal names of Norridgewock mission 173 

Ofc oa Se eee ts 8s eek Se 139-141 supported by archeology. 4 

Hopi INDIANS— LENApPE, arrival of, on the coast_------------- 219 
legends of, supported by archeology - ---- 4) | MOIBRARY, TCPOLlOn = 22s seen se ee ea ene 17-18 
songs(of, recorded =~ —----==-3= 2252-242 5 | LIFE SYMBOLS— 

Hops, medicinal use of__..-----.------------ 266 of the Hox’ga_ __- 45 

HORSE-RADISH, medicinal use of__----------- 266 takin giofis. Soon. on sense cesenene ee ane 75-84 

MORASES. Story abpoutean8 = 20 ee 395 | LIFE SYMBOLS WI’-GI-E____------------- 60-67, 73, 74 

HOscUTT FAMILY, mention of_-_-___--- _ 224 | LirtLe CoLorapo, pottery from banks of--_- 3 

HOUSE OF CEREMONY, symbolism of-_------- 30 | “LitrLe OLD MEN,” origin of-_------.------ 29-30 

HOUSE OF MysTERY. See SACRED HOUSE. LITTLE ROCK OF THE MARSH. --.—--5-2.2-5_-5 88 

HRDLICKA, ALES, sent to Seward Island, LonG ISLAND TRIBES, affiliations of_____---_- 210 

PA Sie ee en eee eee ee 15 | LoRD’s PRAYER— 

HUNTER, THE— Wioheoan: seen conan ee eee eee 251 
myth Ofte seat os eso aS 193-194 IPICUTISs occa nee oo race eae aaa ae ee 396 
Storypabouts.25=-- oe. 25 oe 313-323 | LoRoN— 

HvurRons— a Penobscot chief.._.---.------ = 174 
affiliated with Algonquian tribes__..----_ 455 origin of the name 174 
efforts of, to establish peace 455 | Lowre, DocTor, reference to--- 216 
peace negotiations of, With Onondaga__-. 457 | MAGPIETAIL Boy, story about _-- 


I’-BA-TSE GENS. See WIND GENS. 


215 


MAHICAN, relation of, to Pequot 


824 INDEX 
Page Page 
Ma8Ican, Hudson River, affinities of, with Mornina Star, asky deity___-_.__.__________ 73 
Mohegan-Pequot=-22--- -22- ees ee 213-219 | MORTAR, WOODEN— 
MAHICAN-WAPPINGER INDIANS, connection Nehantic: -- ~~ =< 25 -<szsscaeeene eee 
of, with southern New England tribes_- 214-215 Pequot=2-=--22--2-:.0 See 

MAIZE— MORTUARY CUSTOMS, Picuris___- 

a life symbol 60 | Mossuck FAMILY, descent of. =o 4209 
feast of, completing ceremony---- 58 | MOoTHERS, special instructions to -- 54-56 
See also CORN. MOTHERWORT, medicinal use of__--_______ 265, 266 

MARKSVILLE, LA., remains near--_---_-_---- 11 | Movunps, examination of---.....-.-----.-__- 13-14 

MARRIAGE CUSTOM of the Wawenock_______- 177 | Muppy Cove, Indian name for__________ 244, 253 

MARROW, medicinal use of-------__--_------ 266 | MULLEIN, medicinal use of-----_-_-.---.---- 265 

MASKS; purpose/ofs-<-=-=---25 2 --e eee eee 610 | Munrogr, Miss HELEN, work of__-___--____- 16 

MASSACHUSETTS-NARRAGANSETT GROUP. Music, INDIAN, manuscripts on_____________ 10-11 

See NEW ENGLAND TRIBES, SOUTHERN. MUstTARD, WILD, medicinal use of-__________ 264 

MASSACHUSETTS TRIBE, missionaries  re- IMivier, (Win, papers! by Leontine eee teem 16 

Cordersiofic. 5 = Lc ee See ee 211 | MYTHS OF THE IROQUOIS---._----_----___- 464-469 

Masta, HENRY, information furnished by-. 177 | NAME WI’-GI-E___--_-_-.-.-.---------------- 69-71 

MAY WEED, medicinal use of______-_-______- 264 | NAmMES— e 

MEDICINAL PRACTICES of the Mohegan_____ 264-271 Rentile;personalie ee. nee eee 31 

MEDICINE, explanation of the term ________ 610-611 geographical:-"21222. . ..-. Seas 253-259 

MEDICINE HOUSE, ruins of___________-___--_- 8 Mohegan: personal) ——. 2 eee 280 

MELBOURNE, FLA., investigations near_____- 14-15 Nehantic;personal:< — 222 Su a es 280 

MEMMADGEEN, a Wawenock chief____-__-___ 174 of gentes and subgentes____-_-___-__--- 122-124 

MEN oF MysterY— (Pequot; personal 22a ere ee eee 281 
personal names of- --.----------------- 157-160 personal, female-..--__2__-=22 22222. -- 126-127, 
Symbolicihain cutiofsee==s. ae eens 92 129-130, 182, 133, 134-135, 136, 138-139, 

MENOMINEE INDIANS, work among--_--___-_- 10-11 141, 142, 143, 145-146, 150-151, 153, 154- 

MIANTONOMOH, allied to Nehantic- ----.-__- 217 155, 156, 157, 159-160. 

MICHELSON, TRUMAN— personal, from the white swan___________ 52 
papers! by- = 225227 427 eee Fee 15 personal simales=_-- os weet enon aes 124-126, 
reference to__ - 206, 210, 215, 216, 222, 281 128-129, 131, 132-133, 134, 135-136, 136- 
WOLK: Of: = <== - Seas Soe sen eee 6-7 138, 139-141, 142-143, 144-145, 146, 147- 

MIGRATION LEGEND of the Mohegan-Pequot 216-217 150, 152-153, 153-154, 155-156, 157, 158- 

MI-k’PX’ GENS, personal names of_--___-__- 153-155 159, 160-163. 

MISCOGEON, JOHN L., Ottawa text by___-___ 5 personal, of the Wawenock_- eee 175 

Mission INDIANS— personal, origin stories of_—____ _ 84-86 
construction of house of__ 8-9 personal, relating to life symbols__-__-__- 86-87 
Workamong =<. 2s. 2883 2 Se Ie es Somes 7-9 selected by mothers__------.--------- 48, 72, 73 

MISYAHU, investigation of site of--._________ 9 See also BIRTH NAMES; EARTH NAMES. 

MOHAWK, peace treaty of_-___-.___.--_____ 456 | NAME-TAKING WI’-GI-E_____.__---.---------- 40-44 

MOHEGAN, synonyms for the name________ 219-221 | NaNTicoKE, adopted into League of the 

MoHEGAN Hit, church on______-_-_-____- 237, 254 Troquois_-_-------------------------------- 463 

MOHEGAN INDIAN ASSOCIATION, formation NARRAGANSETT— 

}, Peer emer rier Sie’ ear er 213 assimilation of, by Mohegan-Pequot_- 208-209 


MOHEGAN TRIBE— 
attitude of, toward neighboring peoples... 218 


historyiOfs 26 2- seen an tee nee Soe 207 
linguistic affinity of, with Pequot_______ 208 
population! ofise.acesncasn= see o eee eae 212 


MOHEGAN-PEQUOT DIALECT— 
affinities of, with Hudson River Ma- 
hican 85 te ees Sere 213-219 
an obsolete language__ 205 
diary written in 251 
MOHEGAN-PEQUOT INDIANS— 


beliefs:of= = --/2- === poses stSchaes aGse- 260-263 

ethnicicompositio pit2-.- 22-=--2-2---- 206-212 
Monican. See M:.HICAN. 
MONTAGNAIS, efforts of, to establish peace... 455 
MONTAUK TRIBE, contacts of--_.._-...------ 210 
Moon— 

atsky: deity 2-- 5 =. > ee ee 73, 74 

prayers to 38 
Moose, myth concerning-______-_-______- 188-189 
MOoSEHEAD LAKE, native name of_________ 189 
MorGan, Miss Mary V., mention of_-...._ 213 


MorGan, Mrs. Harrie, mention of_________ 213 


exterminated by English and Mohegan_-_ 207 


related to Nehantic..____----=_--=-=--.<- 217 
NATICK, missionaries recorders of____-------- 211 
NAUGATUCK LANGUAGE, material from__--_- 215 
NEHANTIC— 

absorbed by Mohegan____.._---.------ 207, 209 

division of 217 

ethnological survivals of 209 

habitatiofi === ses See peer 217 

incorporated with Narragansett --___-_-- 217 

Synonyms for. -=--22sse ee ane eee 221 
NEPTUNE, FRANQOIS, informant, mentioned- 171, 

173, 177 
NEPTUNE FAMILY, information concerning-__ 176 
NEW ENGLAND TRIBES— 

combination of, as Brotherton Indians___ 211 

extinction Ofsss see eee nee eee 168 

See also NEW ENGLAND TRIBES, SOUTH- 

ERN. 
NEW ENGLAND TRIBES, SOUTHERN— 

affiliations {of2= 222 cee ee 214-216 

composite character of__._.------------ 210-211 

culture of ef 6222) 

migration of = (per. 


INDEX 825 
Page Page 
NICHOLS, Mrs. FRANCES S., work of_______- 15,19 | PEACE GENS OF THE TsI’-2HU, chief chosen 
NICOLA FAMILY, information concerning_-____ 176 frond 220 Os Re Ra ees ee 36 
Ni-KA WA-KON-DA-GI GENS, office of_______ 93 | PEACE GENTES, prominent in child-naming 
See also MEN OF MysTERY. rite__- 33 
NINIGRET, a Nehantic sachem__-_______-____- 217 | PEACEMAKER GENS, hair cut of _- _ 89-90 
NripMuck, absorbed by Mohegan---_________- 201 | PECAN ISLAND, LA., mounds of_- acs 14 
NonsucH, MERCY, mention of__-_.._-------- 209 | PENOBSCOT FAMILIES, territory held by_____- 170 
NORRIDGEWOCK— PENOBSCOT INDIANS— 
expedition sent against ----..-_.___-...-- 172 peace made by, for absent tribes_________ 174 
forms of the name, with meanings- 170 possible union of, with Wawenock______- 171 
mention of_ 170 present Nome! Ole seas cease eae eee 169 
mission at 172 | PENOBSCOT LINGUISTIC MATERIAL, reference 
political independence of-----_-_-______- 175 177 
INORWicH; old name for:.---=-=-----..--=-- 231,254 | PENNYROYAL, medicinal use of_- 265 
NOTE, MISINTERPRETED, story about______- 393-395 | PEPPERGRASS, medicinal use of__ 265 
OAK, WHITE, medicinal use of______-___-_-_-- 266 | PEPPERMINT, medicinal use of-__......-..__- 265 
Occum, SAMSON, mention of_______-_-___-__- 211 | PEQuot InDIANS— 
OccCUM FAMILY, mention of. 224 band of, at Seatticook 211 
OyrBWA, PLAINS, cannibal cult of_ 193 extermination of. 207 
OyrpWA INDIANS, researches among- linguistic affinity of, with Mohegan____ 208 
OLD-AGE WI’-GI-E population (of-24s30 fee ase ae eee 213 
OLD GIANT, story about- - 323-331, 339-343 proportion of, among Mohegan_ --- 207-208 
OLD GIANTESS, story about- ---- 331-339 relation of, to Mahican--____ = ai 
OLD KASAAN, restoration of__-_-_------------ 12-13 significance of the name 218 
OmaAHA INDIANS, tribal custom of__-....--_- 94 SydlON VMs foresees ee eee 221 
OMENS— 4 warlike character of__________ 218 
ofsmisfortone, Picuriss--2-2--22-------0—- 393 | PHILIP FAMILY, information concerning--____ 176 
See also SIGNS. PHONETIC NOTES! son soe aoe seen 178, 179, 226-227 
ONDAAIONDIONT, CHARLES, mention of___--- 458 | PHRATRIES of the Iroquois tribes_---________ 459 
OneEIDA INDIANS— Picuris, a Tiwa village_.________ - 293 
peace treaty of. 456 | PINE, WHITE, medicinal use of________-._-___ 264 
settlement among, of Brotherton In- Prre, official badge of the Sho’-ka_ __ 33, 59, 67 
dians==2=.==-<-25-<< eee ee st beet ee 211-212 | Prpsiss—EWA, medicinal use of--____-_-.------ 265 
ONION, medicinal use of--.__._._---------- 267,269 | PiscaTaAWAy INDIANS, represented at treaty of 
ONONDAGA CASTLE, Capital of the Confeder- 456 
ations =2--.355<. eae eS a ee 454 253 
ONONDAGA TRIBE— 266 
clansi0fs2eecs sana te ee ee ee ADO MIPLANTING LORE seeses a eee ae ces aa eee 271-272 
organizations established by-- . 453 | PLEIADES, a sky deity 73, 74 
peace delegation of___ _... 455 | PocomTuck, allied to Stockbridge Mahican__ 216 
peace negotiations of, with the Huron-.. 457 | POLE STAR, asky deity..__.._-_--__--------- 74 
peace treaty; Of 202 <n esac 5! oes 456 | Pompry, N. Y., site of former Onondaga 
reservation of__ 44 Villages oo cencecee toe cone eee se ceo sees ce 454 
454 | Ponca INDIANS, tribal custom of-----_--_--- 94 
ONONDAGA VILLAGE— POOSEPATUCK, dialect of.__.-...-.------.---- 214 
change ofisite of2=-- 2-22. s22222- <2 - 2258 460 | POPULATION— 
seat of the League ofthe Iroquois_......-. 460 Moheganio = 22-s2nccessanasasscsesesece 212 
Bites Olome assess oe eee eee 213 
O/-PON GENS. See ELK GENS. 2-3 
ORENDA, discussion of___ 16 
ORIENTATION in burials____________- POWHATAN TRIBES, migration of_ 223 
ORIGIN STORIES paraphrased in wi’-gi-es- -__- 84 | PRAYER. See LORD’S PRAYER. 
ORIGINEWE GIR oo = = too so 8 tcc a eossoees toe 56-58 | PreEscort, J. O., songs recorded by---------- 5 
OSAGE TRIBE, child-naming rite of_______-_-- 29-163 | PRINCE, J. D.— 
OTKON, meaning of the term____-________-- 608-609 Mohegan material in custody of------.--- 205 
OW, Story BD0Ub. <3. Sosa leteeS- 252k 361 papers prepared in collaboration with.. 205-206 
PAINT, RED, symbolic use of-___----.-------- 67 | PUBLICATIONS OF THE BUREAU— 
PAINTING, MACIAT 9—=oancoauceaeeees == Scoee= 95 istribution Of{s2-2 conse e eae cee 16 
PAPOOSE ROCK, legend of----.-------------- 257 etatusiofieeres see a see eee eens ace 15-16 
PASSAMAQUODDY, present home of__--_----- 169 | PUMA GENS— 
PATERRAMETT, a Wawenock at Falmouth birth iames) Off sae ase senate een ae 31-33 
174 child-naming ritualiofoss22s2-2e22e-e-=-- 33-58 
PAUL’S BuRYING GROUND, tradition of-_ = 259 syrbolicihairicutiof2o2=2 2222 eee oe 92 
PEACE CONFERENCE Of Iroquois tribes- ----_-- 455 | QUINOISE— 
PEACE GENS OF THE Hor’-Ga, chief chosen a Wawenock at Falmouth conference._._ 174 
POM rece cece cece acansasnasccoccussesecee= 36 possible origin of the name--..--.....--.- 174 


19078°—28——53 


826 INDEX 
Page Page 

QuIRIPI DIALECTS, location of___---____-_____ 214 | SKAy-AL, Haida chief, mentioned____________ 13 

RASLES, FATHER, account of death of___.__ 172-173 | SKEESUCKS, JEROME Roscozn— 

RATIBIDA COLUMNARIS, hair cut to resemble_ 90 acknowledgment to: <x: --:24-2-.2-: 3) 6 260 

RATTLESNAKE PLANTAIN, medicinal use of... 265 descent of. = phil 

RATTLESNAKES, story about_.__.__.._______- 395 | SKEESUCKS, LESTER, mention of. e224 

Ray, JOSEPH, mention of 229 | SKEESUCKS, MRs., mention of---.__.__-____- 209 

RED-STAR, a sky deity. .<2222222 25-2228 74 | SKELETAL MATERIAL— 

RHUBARB, WILD, medicinal use of- 266 from! EdensPucblos == sa. ose= a= eee 3 

RITES, SACRED, reticence regarding. _________ 29 from, Louisiana 22s ssssser see eee 14 

RITUALS, CHILD-NAMING, importance of______ 31 | Sxr— 

RosBertTSs, EARLE O., collection purchased and earth, relationship between____ 

frOM ts Soa SSE se Ss 18 represented by gens. 

Roserts, Miss HELEN H., songs transcribed SKY DEITIES— 

DYseus ses Sts Soe eden SR eta 293, 294 appeal) tos. =~ =<-=2-2-- a Be ee 73, 74 
RoGErRs, JAMES, legend told by______________ 259 sexes of. 7 
ROsIER, JAMES, Indians described by-_____- 172 | Sky NAMES— 

SAAWERRAMET, A Wawenock at Falmouth ofithedPuma)gens_ see) eee eee ees 32-33 

conference. == 225 <5 - aasntsinel salts fee 174 origin, of- = ..-2- == 2: -ees soar pee 32 
SAcHEMS, list of, signing Falmouth treaty_ 174 | SLIPPERY ELM, medicinal use of. 267 
SACRED HOUSE, approach to____ SNAKEROOT, medicinal use of______-_________ 266 
SAFrorD, Mrs. W. E., gift from SNAKES, beliefs concerning____--_-_-_______ 247, 267 
SAGADAHOCK— So1OneEs, a Huron, adopted among Iroquois. 456 

forms of the name with meanings________ 170 | (SOKOES;/location{of==-4¢22- eee ee 170, 173 
the territory of the Wawenock___________ 170 | Sonas— 
usejofithe:word-=- == === - 523 See 171 deer call 397 

St. FRANCIS ABENAKI— of the Bluejay— _. 379, 443, 444, 445 
origin of the term 173 ofithe DovelSisters=— == === see 353, 438 
tribes constituting 169 of the Elf____-_---- 303, 307, 341, 343, 426, 427, 428, 

Sr. Francis INDIANS, independent of Wa- 429-430, 431-432, 433-434, 435, 436, 437 

wenocks- fa: 27> eS eee ees Jal 175 of the Grandmother 367, 440, 441 
St. IGNACE, peace embassy at_______________ 456 ofitheJackrabbit=. ===) = ee 379, 442, 443 
St. LAWRENCE RIVER, Wawenock descend- of the Wizards__ . 367, 369, 439, 440, 441, 442 

ants On-=222 =~ 557-2 Aa ee et ee 176 Osage, Footstep=- = s.-=-==-.. = == (Saves 37 
SAINTE MARIE DE GANNENTAA, mission of. 461-462 Picuris;analysisiof=---ssessee eee ae 399-425 
SAMSON OCCUM, mention of____._______-____ 211 | Sons— 

Sanpy DESERT, legend of-_-_.______________- 259 first three, names) for_....-.----__--.__-= 31-32 

SARSAPARILLA, medicinal use of 266 Kinshipiterms forssessace = eae ee 31 

SASSAFRAS, medicinal use of 266 See also KINSHIP TERMS. 

SAUCY-CALF, mention of_____ eee 89 | SPEARMINT, medicinal use of___---_.___-_____ 265 

ScaLEs of Picuris songs________- _ 414-425 | SpHynx Mor, story about 363-365 

SCALP HOUSE, Story of origin of__ _ 371-3873 | SPICEWOOD LEAVES, medicinal use of_ Bey 265 

SEARLES, STANLEY, work of__-_______-_____- 15-16 | SPIDER WEB, medicinal use of______ 29) 266 

SEASONS, Observation of, by Osage___-_____- 29 | SPIKENARD, medicinal use of____ 265, 266 

SENECA— SULLIVAN, GENERAL, punitive expedition of__ 460 
League of the Iroquois joined by_______- 463 | SUMACH, UPLAND, medicinal use of___-_____- 265 
pedce\tresty, ol- =~ naan 456 | SuN— 

SHANTOK PoINtT— a lifeisymbolssa shot Pe ee ee ee 60, 68 
described aisky: deity: 220222 o_o 73, 74 
legend of---.-_-_- sae Sesh See 2 85 258 object /of prayers'to=-+_2.3 22S 38 

SHANTUP POINT, See SHANTOK POIN SUPERSTITIONS of the Mohegan_ -- 264-276 

SHEEPSCOT, local name for Wawenock.________ 172 | SWAN, WHITE, symbolism of_____..-.-.-____- 52-53 

SHINNECOCK, dialect of._..-...2._.-.------_-- 214 | Swanton, JoHN R.— 

SHON’-GE-MON-IN— Ppapersiby2=so22 soe en ee ee 16 
childinamed\byc_c-_--2- 22 72 WOTK Of 22-2322 P se ee 6 
recorderiof Osage riteie= 222 =a see 30 | SWEENEY, ALBERT E., resignation of. 19 
ritual given\byaassetcs- eet Aas 59 | SWEET FERN, medicinal use of_______________ 264 

SHOv’-GE-Mor-Ix, JOR— SYMBOLISM— 

Acknowledgment to = 30 of birth names__- 
Story/concerming ies seen ee yee 91 of buffalo robe___ ae 

Signs— of decorating the Xo’-ka__ 
and\omens of luck 9) _—-_-0 022-2222 _- 272-274 of hair cutting -___ 
indicating changes in weather__________ 270-271 of hair dressing____ 
indicating death _---- = 42e— eee eee 393 | Ta’ I-NI-KA-SHI-GA, personal names of_ 

Strrus— ‘TANSY, medicinal use of-___---2_-- ---=-__- 
Avskyidelty hess sess ee 74 | TANTAQUIDGEON FAMILY— 


hair cut symbolizing__ 
SKANAWATI, account of___ 


descent offs. 22. 2 aeaann cess cecceea eee 204 


INDEX 827 

TANTAQUIDGEON, GLADYS— Page | Wampum— Page 
assistance rendered by 260 belts of, used at peace conference________ 455 
TOOMMOR Of) = see ak cae et oe Eee 213 myth concerning___ Le e196 
petition in possession of---_-.__.....--_- 220 | WAPPINGER CONFEDERATION, extent of______ 209 

TTEECOMWAS FAMILY, mention of___-.-_--..-.- 224 | WAPPINGER-MATTABESEC dialects, extent of. 214 

‘TERMARCTOS, fossil remains of______- Seep 15 | WAR RITES, gentes custodians of_____________ 93 

‘TERMS OF RELATIONSHIP, See KINSHIP TERMS. WARINAKIENS, asynonym for Wawenock.-_ 172 

THO’-XE GENS— WART WEED, medicinal use of-___-_--_-__--- 265 
OM 00 0 feee race ae ene ae nanan oe 93 | WASHINGTON, GENERAL, mention of 460 
personal names of--- _ 160-163 | Wa-SHO’-SHE, ritual recorded by____---____- 44 
symbolic hair cut of §3 92 | WaTER— 

THREE-DEER, asky deity_--..._-----_------ 7: ailifeisymmboliss2==- see ee eee i 

‘TOBACCO SMOKE, used for earache ---___.-__- 264 ceremonial use of 

TONGASS, ALASKA, excavations at---_______- 13 symbolic:useiof------- 

‘TOTEM POLES, restoration of, at Old Kasaan_ 13 | Wa’-TSE-GI-TSI, wi’-gi-e of the-________- as 51-52 

TOUDAMANI, war waged by--.-_--.--------- 455 | WaA-TSE’-Mo2-1>— 

TOXEwvs, sagamore of Norridgewock--_____-- 174 earth names given by_____--_---------__- 53 

‘TRANSFORMER, myths concerning-- ------- 180-189 names given by____-- = 50 

TREATY— Wa’-TSE-TSI GENS, wi’-gi-e______.___-_---___- 47 
made by the Iroquois___--.-.------------ 456 | WaA’-TSE-TSI WA-SHTA-GE GENS. See PEACE 
of Malmouths cteseeen ss aes ae aaes | TA GENS OF THE Hos-GaA. 

TSE THON’-KA GENS, onlysurvivor of.__-_--_ 153 | WAWENOCK TRIBE— 

TSE-DO’-GA I*-DSE GENS, personal names of_ 152-153 dialect of, now obsolete____._______..___- 177 

‘Ts!/-ZHU DIVISION, personal names of--___- 144-163 family, names (Ofer ee ee 176 

Tsl’-zHU WA-NON GENS— eradualdrittiofie: =. 25a tee 172 
personalinames of: =—----=---2-2----se- Nabitatiof season eee ene 170-171 
symbolic hair cut of_- history of__- --- 171-175 

Ts!'-zHU WA-SHTA-GE GENS— location of__-__- - 170 
personalinames of-2 =e 146-152 loss of the name-- _ 175 
subgentes of. 91 materialiculture:ofe---- senses ee eee 176 
See also PEACE GENS OF THE TSsI’-2HU. meaning of the name---_-_-_..-..-----.-- 169, 171 

'TSONNONTOUAN, mention of____-..---------- 455 part taken by, in Indian wars-_--_-__-_-- 174 

TucKER, Miss MAE W., work of------------ 6, 19 political independence of___ 175 

TUNXIS TRIBE— population of 175 
absorbed by Mohegan_---.....---------- 207 resent Survivors Of-------2=-s- sees = 169 
account of 209 proper name of-_--_.___---- 169 

TURQUOISE OBJECTS from Elden Pueblo_____ 3 removal of, to Becancour River____- 173 

TURTLE, myth concerning-_-__._----------- 187-188 settlement of, on Becancour River-- 175 

TUSCARORA, adopted into League of the Social organization Off -----2=02-=sees-—a-= 176 

INOQUOIS = Hae ase eee neem se nee Ste ee 463 SYNONYMS for-ase- === Pee ecenteeion 171 

TUTELO, adopted into League of the Iroquois. 463 | WAWKEET FAMILY, mention of___.-__-----_-- 209 

UNCACHOGUE; dialect of_--..--------._.----- 214 | Wa-xTHI'-zHI— 

Uncas— earthimamesigiveniby------------------== 52, 53 
a Mohegan sachem recorder of Osage rite_--_.--..-.------.--- 30 
ATIOH GOTO fae ere eet eee ae rituals described by - ------ 44 
tradition concerning. --.-.---_-_.----.--- 259 | WAyYMOUTH, CAPTAIN, reference to__-------- 171 

Uncas, MARTHA— WaA-ZHO’-I-GA-THE WI’-GI-E_________ 103-110, 113, 122 
grandmother of Fidelia Fielding -_-__--__- 224 | WEARERS-OF-LOCKS. See (IN’-DSE-A-GTHE 
BLOrysLold Dyes eee a 261 GENS. 

UNCAS FAMILY, mention of__.._-------------- 224") (WEATHER LORE] 22222-2222 ~ case ena en ene 70-271 

UncAS FORT— WEBBER, JAMES, aid rendered by----------- 219 
Goserl bed: 22 eae eee see oe eee WEKAPAUG, a Narragansett village_-______-- 217 
siege of. WENEMOVET, mention of______-_------------ 174 

U’-NON WI'-GI-E. WENERRAMETT, a Wawenock at Falmouth 

VARGAS, ROSENDO, myths dictated by____ 293, 294 conference 

VILLAGE ISLAND, excavations at-----.-_--_-- 13 | WHIPPOORWILL, association of, with elves.__ 

WABANAKI GROUP— WY’-GI-ES— 
culture Of 28 seen ancocnsssa > =~ 221-222 Chil d-namiing= 2s —-ses one ne a aa ae 
present status of- eh 169 Marth) Nam62s2- 222 -2-o5 ee esaceeen-a== 
relations of, with southern New England MOOS TC Dena a aren ene ee 

Uri Des ee ee eee 216 i110 Dee fo eee eee ee eer 
treaty of, with the English____ 175 most important 
bribes Ofeamen a soe ene ae 221 Name-taking 
Wa-CA’-BE GENS, personal names of_-______ 133, 135 ofthe! Bow peoples~--2-.c---==e-a—e 
Wa-Kor’-pa, explanation of_.....-.-.-.-._-- 30 of the Red Eagle gens 


828 INDEX 
Page Page 
Wr'-Gi-Es—Continued. WIND GENS, personal names of___-_-.---_-- 142-143 
of the Wa’-tse-gi-tsi....... —.--.--------. 51-52 | WintTHROP, GOVERNOR, policy of_______-___- 462 
of the Wa’-tse-tsi gens WITcHES, folk-tale of St 5245) 
Old-ages:=-.2. 363%. 2.-t2e et ee WOLKE; story. abouts 22292 = eS aes Pe 355 
origin, of the Tho’-xe gens. WOMEN, POSITION OF, in League of the Iro- 
paraphrase of____-_-_-_--- QUois 2550-2 ES 228 2s et ee Be 463 
relating to life symbols------_---------__ WoosszURRABOONET, sagamore of Wawe- 
relating to symbolic hair cut_ 818 MO Che enn seen se ea seat aas eee eee 174 
TightS}t0. 222 _=24-98- ee Se eee ee 44 | WyyYOUGHS FAMILY, mention of____ 224 
Making of Bodless=---=---=sseee es eaeeeee 60-67 | Xo’-KaA— 
Taking of Life Symbols___.-__-----.------- 73 ceremonial approach of, to sacred house__ 36-38 
(UNO Be ae wean Joon oneeet sare Seen 101-103 ceremony of decorating-_-_-_._---_-.__-- 33-34 
Wa-zho’-i-ga-the_ 103-110, 113-122 | Xv-THA’-Wa-TON-1y$— 
Zha’-zhe Ki-fow - a9 322. ee 97-101, 110-113 wi’-gi-e recited by-..-.------.-.-.-.---_-- 73 
WIGWAM FESTIVAL of the Mohegan__-____-_-- 255 wi’-gi-e recorded by_-----.-----.-.------ 84 
WILDING, ANTHONY W., work of. ZHA’-ZHE KI-TON WI’-GI-E___-..--__-- 97-101, 110, 113 


WILLIAMS, ROGER, reference to--....--..-_-- 


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