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INDIAN NAMES
FACTS AND GAMES

FOR

'>** GAMP FIRE GIRLS

FLORENCE M. POAST

WASHINGTON
1916

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THE JAMES WILLIAM BRYAN PRESS
WASHINGTON, D. C.

PREFACE

During the last few years great interest has been
manifested in the American Indians, particularly
among our young people, and especially since the
development of the organization known as the
Camp Fire Girls. With this interest has grown a
demand for Indian personal names, and names for
clubs and camps. It is chiefly to meet such demand
that this little book has been prepared. In
compiling the material presented in the following
pages, therefore, the needs of Camp Fire Girls
particularly have been borne in mind, as it is
understood their activities are patterned largely
after those of the Indians, respecting whom so
much misinformation has been cast abroad and so
many popular fallacies have been absorbed by old
and young alike. It is hoped that this attempt to
correct a few of the misconceptions concerning our
Indian tribes will be welcomed by those who are
interested in any way in these first people of

America. ,4 ..... . . . ., . o.

The writer's thanks are gratefully extended to
those members of the Bureau of American Ethnol-
ogy who generously ^rer-nei^d 'information and

1 f. i* c t>

criticized the manuscript. The illustrations are
chiefly from material in possession cf the Bureau.
The drawing of the totem pole on page 22 is from
a copyrighted photograph by Mr. E. S. Curtis,
who courteously granted permission for its use.

FLORENCE M. POAST.

'III!

Zuni Child

To the little Indian children from
whose forefathers we obtained the land
in whickf we Hv.e, \this; booklet is affec-

e t ' ' ' r t
' f r c er
r c ' < • , ,-

< ' ,' ' ' ,e < t e e •
c c *• < < r e , c r

CONTENTS.

Page

The Indians 7

Language of the Indians 11

Written language 12

Symbolism 15

Sign language 17

Signals 19

Totems 20

Totem poles 22

Fire-making 24

Indian homes 27

Occupations of women 30

Clothing, ornament, feathers 32

Indian children 35

Naming of children 38

Dolls 40

Games 43

Indian names for Camp Fire Girls 48

Personal names 50

Camp names 64

Club names 68

Names suitable for country homes or bungalows 68

Boat names 69

A few musical Indian tribal names that might serve

for bungalows, country seats, or boats 72

Some Indian terms useful as mottoes 74

Books consulted 75

Good books to read. . 77

Pueblo Water Carrier

As all children know, when Columbus
y j. discovered the New World he thought

he had found India by a new route, so
when he described the natives to Queen Isabella
and King Ferdinand he called them 'Indies,"
which in the Spanish language means 'Indians."
Although the natives were not really Indians at
all, the name has clung to them ever since, and
by this name they will probably be known for-
ever.

Applied to the Indians by some white people are
a number of nicknames which should never be
used in any way. It is disrespectful and unrefined
to speak of an Indian man as "a big buck," or of
his wife as a "squaw," and the term "Redskin"
should also be forgotten. "Savage" is another
name for the American Indian which, while not
disrespectful, should not be used too freely. All
Indians are not savages by any means; indeed
many white people are inferior to some Indians in
their ideals of right dealing, and in other ways.

While to our boastful ideas of civilization the
Indian may appear as savage, a study of history
shows us that the Indian has endured great in-
justice at the hands of his white brother.

It has been shown that the rascality of one white

man or another was at the bottom of most so-called

'Indian atrocities," while the wrongs suffered by

the Indians are so well known that fair-minded

white people feel very much ashamed of their
treatment. Records left by traders and scouts of
the early days even show that miners and others
of the days of 1849 used often to go out hunting
the Indians and shooting them down without
provocation, just as they would shoot jack-
rabbits.

Much has been written regarding the cruelty and
treachery of the Indians, but it should be remem-
bered that they met the first white men who landed
on their shores with dignity and kindness. Not
until they had been dealt with treacherously did
they become "treacherous." The Indians' desire
for revenge when once they had been injured, and
the swiftness with which they wrought it, made
them appear more cruel, perhaps, than they really
were. Indians are usually honest, and their
admiration for the white man whom they know to
"talk straight" (will not lie) knows no bounds.

Many theories have been advanced in regard
to the origin of the Indians, but to the present
time no entirely satisfactory solution of the prob-
lem has been found, although it is now generally
believed that they came from Asia by way of
Bering Strait and Alaska thousands of years ago.

Regarding the population of the Indians, Mr.
James Mooney, of the Bureau of American Eth-
nology, who has made a special study of the sub-
ject, estimates that at the time of the discovery

of America there were probably 820,000 Indians
north of Mexico alone, of whom 248,000 lived east
of the Mississippi River. In 1915 the Indian
Office gave a total Indian population for the
United States, exclusive of Alaska, of 333,000.
This number includes Indians of all degrees of
mixed blood; in fact, it includes almost all persons
who claim any Indian blood at all. Probably
fewer than half this number are really pure-blood
Indians.

With respect to Indian customs, these vary with
each tribe according to the conditions under which
they live. The marriage ceremony among the
Sioux Indians of the northern plains, for example,
was entirely different from that of the Seminoles
of Florida. Some tribes bury their dead, others
place the dead in little houses above the ground;
some Indians burn their dead, others put the
bodies in trees to protect them from wild animals.
In some tribes the dead are laid with the head
toward the east; others bury them in a sitting
position. Possibly the only custom common to
all Indians in this respect was that of burying
with the dead such personal belongings as the
pipe, tobacco, bow and arrows, or gun, blankets,
small trinkets and ornaments of all kinds, and
usually vessels of food and water, in order that
the spirit of the dead might be properly provided
on its long journey to the future world. The

Indian believed that each thing that occupied an
important place in his life possessed a spirit the
same as man, so that it was the spirits of the pipe,
tobacco, bow and arrow, blanket and food and
water that accompanied the dead, not the material
things themselves. Sometimes the horse and the
dog of a warrior were killed at his grave, and often
his wife cut off her hair, smeared her face with
charcoal, and cut her body until the blood flowed.
It must be remembered, however, that customs of
all kinds varied from tribe to tribe, so that what
is true of one group of Indians is not necessarily
true of another.

Zuni Sacred Butterfly

- t f Many people think of the Indians

«,, T j- as speaking one language. This

The Indians /. r , ^,

is very far from the truth. 1 here

are hundreds of tribes north of Mexico alone, and
of the known languages there are more than three
hundred ! Some of these languages are very musical,
while many others are almost unpronounceable by
the English tongue. A few of the more pleasing
languages are those of the Cherokee, the Seminole,
the Creek, the Seneca and other Iroquois languages
of New York and Canada; many of the Siouan
languages of the northern plains and mountains,
such as the Crow, Dakota, and Omaha ; a few of the
Algonquian languages, among which are the Chip-
pewa, Delaware, Blackfoot, and Potawatomi; the
language spoken by the Pawnee, and some of the
languages of the Pueblo Indians of the Southwest.

Zuni Sacred Butterfly

X»T • ,„ The Indians north of Mexico had no

Written A

T written language. As a rule, know-

L,anguage , , , . . . . . , ,

ledge of historical events was handed

down from generation to generation by word of
mouth, although a few notable historic events were
recorded by rock carvings, called pidtographs, or
by designs in wampum or shell beads, or were
painted on animal skins or scratched on birch-bark.
The first attempt at educating the American Indian
to read and write his own language was made in
1665 by Father Leclerc, who invented a syllabary
called " Micmac hieroglyphics, " which was improved
by Father Kauder in 1866. Many syllabaries are
based on the Cree syllabary, or Evans syllabary,
invented by the Reverend James Evans, a Methodist
missionary in the Hudson's Bay region, in 1841,
who adapted it from the shorthand systems current
at that time. The most remarkable of all syllabaries
is that known as the Cherokee alphabet, invented
about 1821 by an uneducated half-blood Cherokee
Indian named Sequoya ; it first contained eighty-two
syllables, later eighty-six were represented. Sequoya
gained his idea from an old spelling-book, though
the characters do not at all correspond to their
English sounds. It was first used for printing in
1 827, and has been in constant use since for correspon-
dence and for various literary purposes among the
Cherokee Indians. Sequoya's alphabet is given on
the following page.

*?*

•Tf «A

0-*-
„ mjW

CI-.

A.
4.

L,.

JP.
H.

IT.

K*.

017.

Sounds represented by vowels:

a as a in father, or short as a in rivals.
e as a in hate, or short as e in me<.
i as i in pique, or short as i in £»'/.
o as aw in /<m> . or short as o in «o<.
u as oo in /oo/, or short as u in pull.
v as M in &«*, nasalized.

Consonant Sounds:

g nearly as in English, but approaching to k.
d nearly as in English, but approaching to t.
h, k, 1. m. n. q. s. 1. w, y, as in English.

While the Indians north of Mexico had no written
language at the time of the discovery of America,
we should not forget the remarkable hieroglyphic
writing of the Maya Indians of Central America
and Yucatan. Some of the monuments of this
people bear inscriptions, in curious hieroglyphics,
that have been found to record dates that go back
a period of two thousand years.

Penn Treaty Belt of Wampum

There seems to be as much misunder-
Symbolism standing with respect to symbolism

as there is in regard to the languages
of Indians. Many persons seem to have the idea
that the Indians had not only a symbolic meaning
for every object or action known to them, but that
all Indians understood them alike. This is by no
means the case.

Little has been published on the subject of the
symbolism of the Indians, for the reason that this
is a study which is not yet complete. In the hun-
dreds of different tribes north of Mexico there may
be various meanings for the same symbol. It is
true that the Indians symbolize only that object or
phenomenon of nature which occupies an important
place in their lives. For example: The Pueblo
Indians of the Southwest are an agricultural people
who live in an arid country. To them it is of great
importance that they should have rain in season
(rainfall is a phenomenon of nature); thus they
sometimes symbolize the rain-cloud
as a triangle with the life-giving rain
falling from it. On the other hand,
some of the Indians of the Plains might read this
symbol as meaning the foot of a bear and thus
would look for the near presence of the bear itself,
while certain Indians of the Northwest coast, who
live by fishing, would interpret the triangle as the
dorsal fin of the killerwhale.

From this example it will be seen that all Indians
do not read symbols alike, nor is there a symbol for
every flower, bird, or animal known to them, or for
such abstract virtues as honor, goodness, and kind-
ness.

Dragon-fly Totem

0. T The sign language is frequently

Sign Language , , ,. '

confused with symbolism. I he

sign language is a system of gestures used by some
Indians for communicating with tribes speaking
different languages. A symbol is an object or an
action that conveys a meaning distinct from the
actual meaning conveyed by the object or action.
There is evidence that a sign language was once
used in the eastern part of the United States, in
the Canadian Northwest, and in Mexico, but it
appears that no such system was used west of the
Rocky mountains excepting by the Nez Perce
Indians, who frequently made excursions into the
prairies in pursuit of game, and thus came into
intimate contact with the Plains tribes. So
the sign language as known today belongs to
the tribes between Missouri river and the Rocky
mountains and from the Saskatchewan river in
Canada to the Rio Grande. This vast region,
extending two thousand miles north and south,
is commonly known as the Great Plains, and
the tribes that lived therein are collectively
called Plains Indians. This great body of Indians
was made up of a large number of tribes speaking
different languages, but as all roamed the plains
either on hunting or war expeditions, they were con-
tinually brought into friendly meeting or hostile
collision. This constant association resulted in a
highly developed system of gestures as a means of

communication which, for all ordinary purposes,
almost equaled a spoken language. This was the
origin of the sign language. It is said that the Crow,
Cheyenne, and Kiowa Indians are more expert in
its use than any other tribes, and that for ease and
grace of movement a conversation between a
Cheyenne and a Kiowa Indian is the very poetry
of motion.

Hopi "Canteen" made of Basketry Water-proofed with Pitch

Si *. The system of long-distance signals used
by many Indians tribes may be regarded
as supplementary to the sign language. These
signals were in greatest use by the Plains Indians of
the middle-western and southwestern United States,
where the view was unobstructed, often for many
miles, and the air very clear. In swampy regions,
where the air was cloudy from the warm
climate, and the view was often interrupted by
forests, long-distance signals were not in such com-
mon use. These signals were ordinarily conveyed
by smoke in the daytime, fire by night, or by the
movements of men either on foot or on horse. Their
purpose was generally to indicate danger or the
presence of game. The drum was also used to call
people together on ceremonial occasions. In forest
regions signals were also made by bending a twig,
cutting the bark of trees, piling up stones, or carv-
ing rude pictures on rocks.

* *

A Hopi Drawing of a Ceremony

Totems

The word "totem" is a corruption of
the term ototeman, which means "his
brother-sister kin" in Chippewa and related Algon-
quian languages. Among the Indians there are many
tribes which have groups of persons called "clans"
or "gentes. " In the clan the child takes its family

name and inherits property from
the mother, while in the gens it
takes its name and inherits prop-
erty through the father. These
clans are usually named for some
animal, bird, or plant, such as
deer, bear, raven, turtle, buffalo,
eagle, hawk, corn. An Indian
belonging to the Bear clan might
meet another Indian who was a
total stranger to him, yet if the stranger drew the
rude outline of a bear, or indi-
cated in any other way the clan
to which he belonged, the Indian
would greet him as a brother,
because the two belonged to the
same clan. So strongly was this
relationship regarded that a man
could not marry a woman belong-
ing to the same clan or gens as Raven Totem
himself, as that would be the same as marrying his
own sister.

Many people have thought that when an Indian

Killerwhale Totem

drew the rude outline of some animal, he was making
his personal mark or signing his name. This is
not true. He was drawing the emblem, or totem,
of the clan to which he belonged, which was his way
of saying "I am a member of the Deer clan," or
whatever clan it might be.

Frog Totem

Totem Poles Tfm P?les are

cedar poles erected by

the Indians inhabiting the Northwest coast
from Vancouver Island, British Colum-
bia, to Alaska. Poles that stand in the
open in front of the houses are three or
more feet wide at the base, and sometimes
more than fifty feet high. The very
wealthy members of the tribes some-
times had totem poles that stood inside
their houses; these poles were not very
large and they stood in the middle of
the house directly behind the fireplace,
marking the seat of honor. Smaller
totem poles were used as grave-posts.

These Northwest-coast Indians perform
a great winter ceremony the native name
of which, in one of the languages of the
region, is patshatl, which means "gift"
or "giving." This name, being rather
awkward for the English tongue, was
corrupted by white people into "pot-
latch," and this is the name by which
the ceremony is now popularly known.
Potlatches are always marked by great
feasts at which quantities of goods,
commonly blankets, are given away by
the one who gives the ceremony. Some-
times the host gives away everything he Totem Pole of

. i . . "r , . , , the Kwakiutl

owns, with the exception or his house, but Indians

by this generosity he gains great respectability
among his people, and when someone else gives a
potlatch, he receives his share with interest, so that
often in the end the giver is richer than he was
before.

It was during these potlatches that the totem
poles were erected. The trunks of the trees from
which they were carved were cut down amid songs
and dancing, then rolled into the water and towed
to the village. Regular carvers were employed to
cut the designs, and these men were always paid
very handsomely. Among some tribes the carvings
represented some story of what the man who was
erecting the pole had done, or a tribal myth, while
among others they depicted the traditions of the
owner of the house, and hence were a kind of family
tree. Grave-posts usually bore only the crest
owned by the family of the deceased.

Owing to the pressure of civilization on the Indians
from all sides, the custom of erecting totem poles
is now dying out.

It should be borne in mind that totem poles and
totems are not related in any way. A totem is the
official emblem of a clan or gens, while a totem pole
may be a memorial column representing an incident
in the life of the man who erected the pole, or it may
be merely the representation of a tribal myth.

Hand-drill

Fire makinp- One thing which all Camp Fire Girls
° should study and practice is the
method of producing fire without the aid of matches.
Following are descriptions and illustrations of two of
the simplest means the Indians had of making fire.
Two pieces of cedar wood are best for
this purpose, though dry, "punky"
wood of any kind is suitable. The larger piece is
the socket, or hearth, and the smaller piece, which
should be somewhat harder than the hearth, is
called the spindle. This simple apparatus is called
the "twirled hand-drill," and the process of using
it is the simplest as well as the most primitive means
of procuring fire. A quantity of "tinder," that is,
very fine slivers of dry wood, should be used to make
the flame after the spark is produced. The il-
lustration shows the method of operating this drill.

1. A shallow de-
pression is made in
the hearth in order
to hold in place the
end of the spindle.
A groove is cut down
the side of the hearth
from this depression,
to accommodate the
wood powder which
Making Fire with the Hand-drill will be ground off.
2. Take the spindle by its upper end between the

palms of the hands; insert the lower end in the
depression of the hearth; twirl rapidly with a strong
downward pressure; the hands, which necessarily
move downward through the combined pressure and
the backward and forward movement, must be re-
returned quickly to the top of the spindle without
allowing the air to get under the lower end of the
spindle.

Flame is never directly produced in this manner;
the spark or "coal" must be placed in contact with
the tinder and fanned into flame. This is a smoky
process, but with practice one becomes so expert
that a flame can be produced in one minute or less.
For this method of making fire the im-

Method plements are a short, cylindrical, pointed
stick, called a "rubber," and a larger
billet of wood, in which a groove is some-
times begun, called the "hearth". The rubber is
grasped between the
hands, and, held at
an angle, is projected
to and fro along the
groove of the larger
stick, or hearth, upon
which the operator
kneels. At first the _

rubber is forced back Making Fire by the Plowing
and forth along the Method

groove for a space of six or seven inches; then, as

the wood begins to wear away, the movement is
increased and the range shortened until, as the stick
is moved with great rapidity, the brown dust ignites ;
then, as the tinder is applied, it is easily fanned into
flame. An expert operator can produce fire in this
manner in a few seconds.

Pueblo Water Jar

Indian Homes ltt is <?mmon fof pe°ph to

01 a wigwam whenever they
have the Indian in mind, as though all Indians lived
in wigwams the year round. A few types of Indian
dwellings will be mentioned:

A wigwam is
not a tent, but an
arbor-like or con-
ical structure
built over a shal-
low depression in

the ground. In

Winnebago Bark Wigwam

some localities

Nez Perce Skin Tipi

wigwams resemble
hay-cocks. The
framework of poles
is covered with
bark, rushes, |or
flags.

A tipi (tee'pee)
is a circular dwell-
ing made by setting
poles at an angle
in a circle about
fifteen feet in diam-
eter, tied together
at the top, and
covered with
skins.

Other Indians built earth lodges by excavating a
circle from thirty to sixty feet in diameter and a few
feet deep, then erecting posts, across the top of which
were laid heavy beams ; across the beams were placed
the trunks of long slender trees, which were covered
with willow branches ; on top of these was laid coarse
grass tied in bunches, and the whole was covered with
sods placed like shingles. The floor within was made
hard and smooth by wetting and stamping many
times. The doorway was covered with a skin.

Some of the natives of Alaska build earth lodges
in similar fashion ; others build their houses of whale-
bone and stones; winter dwellings are built of ice by
some of the Eskimo of the Arctic region.

The Northwest-coast Indians live in houses of
wood. Some writers say that the genius of these
Indians in erecting these wooden houses might well
have placed them among the foremost builders of
America. Great labor was expended in getting out
the huge tree-trunks, and in carving the house and
totem poles. Some of these dwellings were large
enough to shelter several families.

The Pueblo (pway'blo) Indians of the Southwest
build houses of adobes (ahdo'bays, sun-dried bricks)
or of stone. There are old pueblos or towns in this
dry region which have been standing since before
Columbus discovered America. The cliff-dwellings,
built high up in the face of precipices, were occupied
by the forefathers of the present Pueblo Indians as
a defense against their enemies.

Zuni Pueblo, New Mexico

Other tribes of Indians in the southeastern part
of the United States built dwellings of grass, or of
palmetto leaves, which, when finished, looked like
great beehives.
The Wichita tribe,
which formerly
lived in Kansas but
are now in Okla-
homa, were noted
for their grass

houses.

Wichita Grass House

From this brief description it will be seen that all
Indians did not live in wigwams; indeed some
Indians never saw a wigwam.

~ .. Another often mistaken idea with

Occupations T ,. . . .

r <i« 7 regard to Indians is that the women

01 Women , , . , , ,

are drudges and household slaves.

Among the Indians of North America each sex had
its own particular duties, which varied greatly
according to the manner in which the tribe lived.
It was the duty of the men of all tribes to protect
and support their wives, children, and kindred, but
it may easily be imagined that when tribes were at
war the men had little time for anything else.

In tribes that lived by hunting and were much
given to war, the warrior was frequently absent far
from home on the chase or the warpath. These
absences varied from weeks to months and some-
times as much as a year. Often hunters or warriors

traveled hundreds of
miles and suffered great
hardship; many times
they were in danger of
death through hunting
and fighting, and of ill

v health through exposure

Zuni Eating Bowl to *~

and lack of food. In
these long journeys it became necessary for the wife
and the older children to do all the work pertaining
to the care of the family and the home, in addition
to the work which she shared in common with her
husband. From being so frequently left alone the
woman came to do much that she otherwise would

not have been required to do. When on the march
the care of all camp outfits and family belongings fell
to the woman. It was from seeing the women,
assisted by their children, performing this heavy
work that white people came to believe that In-
dian women were little better than slaves.

Among the Indians who live in permanent settle-
ments, such as the agricultural Pueblo Indians of
the Southwest, the women cultivate the gardens and
help to care for the larger crops, carry water, make
pottery, weave blankets, and care for the children;
and, indeed, they perform a multitude of tasks.
The men do most of the
heavier farming, gather fuel,
make moccasins and other
articles of clothing for their
wives and children, and help
the women with the heavier
part of the work of house-
building.although the houses
are built and owned by the H°pi BabY Shoe
women. In fact, the work seems to be about as
equally divided as possible under the circumstances.

The general work of Indian women may be
classified as follows:

Gathering roots, seeds, and plants for future use.
Preparing and cooking the food. Making dyes
for coloring basketry and clothing. Carrying water.
Gardening. Skin dressing. Weaving. Making
pottery vessels and basketry.

Clothing The c0^1111168 of the American Indian
women north of Mexico, taken as a

whole, differed very little. As a rule they consisted

of a long shirt-dress, belt,
leggings, and moccasins.
The hair was usually worn
parted in the middle and
hanging in a braid at each
side of the face. Those
tribes whose dress differed
distinctly from all others
were the Eskimo of the
Northwest and the Pueblo
Indians of the Southwest.
Most people are familiar
with the fur suits worn
by the Eskimo men and
women, but fewer are
acquainted with the pictur-
esque dress of the Pueblo
women. This costume
consists of a knee-length
woolen dress made in the
form of a blanket, the two
ends sewed together; the
garment is worn over the
right shoulder and under
the left, belted at the waist
32

Hopi Maiden

with a very long sash, usually of red and green wool,
fringed at the ends and tucked in (see frontispiece) ;
for indoor use a cotton skirt extending to the knees
and knitted leggings of yarn were worn. For gala
occasions the leggings sometimes consist of an entire
deerskin wrapped round from below the knee to
ankle and forming part of the moccasins of the same
material. The hair of the married women of the
Pueblo Indians is worn slightly banged in front,
and wrapped in two large coils back of the ears;
the girls of the Hopi (one of the Pueblo tribes) wear
their hair in two large whorls at the sides of the
head. These whorls are in imitation of the squash
blossom, which is the symbol of both purity and
fertility. When the girls are married the whorls
are taken down and the hair is worn as above
described.

The Indians of all tribes were fond
Ornament Qf personai adornment, which some-
times was carried to extreme. The women of some
of the Eskimo tribes wore a ring in the nose ; to the
Indians of the Plains elk-teeth and bear-claws were
very precious; while the Pueblo Indians still wear
bracelets and rings of silver, and necklaces of silver,
turquoise, and shell. All Indians are fond of bright
colors.

Feathers as a means of decoration were
Feathers ugecj Jn many wayS- Some tribes used

them for ornamenting ceremonial costumes; others

wove them into their blankets; the Eskimo sewed
little sprays of feathers into the seams of his clothing
and bags. The quills of small birds and of porcu-
pines were split and dyed and used for beautiful
embroidery and for ornamenting bags and basketry.
Indian women never wore quill-feathers in their
hair, though they are often seen thus decorated both
in magazines and on the motion-picture screen.
Feathers in the hair of an Indian man indicated war
honors, which, of course, were not possible with
women. Among the Chippewa Indians, if a man
scalped an enemy he was permitted to wear two
feathers in his hair; if he captured a wounded
prisoner on the battlefield he was permitted to wear
five. If Camp Fire Girls desire to wear an Indian
headdress, a beaded band is not only becoming
but true to Indian custom.

Chippewa Writing on Birch-bark

T _. . When school children are studying their

p. ..j history on warm, lazy spring days,

they are likely to say to themselves,
"I wish I were an Indian!" particularly when they
are reading about the natives of the West Indies
where Columbus first caught a glimpse of the New
World.or about Powhatan and Pocahontas. Children
often have the idea that the life of the Indian is one
long holiday, especially that of the Indian child. But
Indian children have their les-
sons to learn, just as white
children have, and at an early
age are instructed by their
elders, not only in hunting and
the household arts, but in the
traditions and religious ideas of
the tribe. At about the age
of fifteen the boy bids farewell
to his childhood life and takes
up his duties as a man and
a member of his tribe. The girls generally mature
at an earlier age than the boys, and at thirteen years,
in many tribes, they are ready to assume the duties
of women. So, after all, the little white child has a
much longer "play-time" than the Indian, as our
girls and boys are usually looked on as being chil-
dren until they are eighteen or twenty years of age.
Indian parents are devoted to their children.
Among some tribes the father makes ready for the

Indian Girl

coming of the little infant by preparing the wooden
frame for its cradle, which is the child's portable
bed until it is able to walk. After the frame of the
cradle is made it is ornamented by the grandmother,
or by some woman in the tribe noted for her expert-
ness, with beads, quill-work, fringes, and bangles.
Since the Indian no longer roams the country at will,
as he did in the days of his forefathers, but lives on
reservations in houses, much as white people live,
the baby is kept in the cradle only when on a jour-
ney or when being carried about; the remainder of
the time it rolls about on the ground or on the bed as
much as it pleases. In primitive times, however,
it was taken out of the cradle only to exercise its
little limbs and stretch itself, then put back again.
The cradle swung in the breeze on the limb of a
tree, out of the way of poisonous snakes and harmful
insects, while the mother worked near-by.

Little girls are their mothers' companions, and
very early are taught all that pertains to the arts of
home life, such as sewing, cooking, weaving, gather-
ing medicinal roots and barks, and taking care of
the smaller brothers and sisters. In fact, the care
of the baby of the home is usually the first task
learned by the little Indian girl, as she is its constant
attendant while the mother is busy with her many
household duties. In this way the eldest girl becomes
versed in medicine; thus, if the mother were taken
away, there would be "one who could help" in the
household.

The life of the little Hopi girl of the Southwest is
full of labor, such as few little white girls dream of;
but even then she is happy, for the Hopi are a happy
people, the women singing at their labors, the
children singing at their play, and the men also
singing as they work in the fields. Aside from caring
for the babies, the little girls help their mothers to
weave, to grind the corn which they make into bread,
or, with the other children, to keep the birds from the
crops. When the mother goes to carry water the
little girl accompanies her, and if too small to carry
a water-jar, she fills her little pottery canteen, which
she carries up the steep and rocky trail four hundred
feet high. And yet, with all her duties, the little
Hopi girl has time to play with her dolls.

Fighting and quarreling among Indian children
are almost unknown, and so well-behaved and
obedient are they that it may be said an Indian child
never needs to be punished.

Southwestern Pottery Decoration

Naming of Without resard to lansuage. the

r^t_-u Indians north of Mexico may be

Children , . . , , . , ,

divided into two classes — those with

clan or gens organization, and those without (see
page 20). In those tribes in which such organiza-
tion exists, the manner of naming a child is some-
times an elaborate ceremony. Each clan had its own
set of names, distinct from those of all other clans,
and usually referring to the totems of the tribe.
The children in these tribes are usually born into the
use of certain names. While still infants, or at least
very small, they frequently have no particular name,
being called "child," "baby," or "girl," until they
are old enough to take their tribal names. The
names they are given at that time are used the
remainder of their lives, although, as among white
people, nicknames are common. The Iroquois tribes
have sets of clan names which are used exclusively
by members of each clan: there is a name for each
period in life, classified as follows: boys' names,
men's names, elder men's names, official names;
girls' names, women's names, elder women's names,
and official (women's) names.

Among those tribes which do not have a clan
organization the methods of naming children differ,
but as a rule the children receive two names, one at
birth and the other when the boy or man has
done something to distinguish him from his fellows.
Among some tribes the child is named from some

incident in connection with its birth : thus, if the sun
coming up in the sky were the first thing the mother
saw, the child might be named "Coming Sun," and
this name would be used until he had distinguished
himself either for skill or bravery, or for some meri-
torious action. A boy's father and mother usually
addressed him all his life by his boyhood name.
Generally the names of men and women differed,
though not always. Indian girls' names frequently
expressed whole sentences instead of a single word,
as in the Yankton Sioux name, Wastewayakapiwin
( Wah stay wah yah kah pee ween) , ' Woman who
is pretty to look at." They were never named after
such moral qualities as faith, hope, or charity, as is
common among the white people, nor for garnets,
opals, and the like, though in some tribes women
have been named for flowers, as in the Iroquois term
Aweont ' ' (ah way ' ongt) , meaning " 1 1 is a growing
flower." The Indian girl would not be named simply
"Rose," as a white girl is named, but she would
be given a name which might mean "She is a beauti-
ful rose," or "Rose Woman.' Names for houses
and canoes often followed those of families and
clans, like personal names.

Eagle Totem
39

P. « The little Indian girl, though early taught
the arts of home life, is much like the little

white girl when it comes to dolls, for, regardless of the

tribe to which she belongs, if she
has no doll of her own she will
fashion one of a corn-cob or a
bundle of corn-husks, in much the
same manner that a small white
girl dresses a squash or a bun-
dle of rags. Sometimes the little
Indian girl takes a puppy, and,
w r ap -
ping it in
a cloth,
suspends
it across
her back

in a sling, in imitation of

her mother carrying her

baby brother or sister in its

cradle.

Indian parents, however,

have the greatest affection

for their children, and it

would be a very poor family

indeed if the father could not find the time to carve

a doll for his little daughter.
Away up in Eskimo-land where, in winter time,

the people live in funny little houses made of ice,

Doll of the Plains
Indians

Eskimo Dolls

called igloos, and the little girls wear fur suits so like
those of their brothers that a stranger cannot tell
them apart, the Eskimo father carves the dolls from
ivory or bone. So well are they made that they
will stand on their feet, much to the delight of the
little girls.

Dolls were common among all tribes. Those
used merely as playthings were often dressed quite
finely, in accordance with the customs of the tribe,
by the mother of the little girl, and often they
were provided with
little cradles and
dishes made of pot-
tery.

Among the
Pueblo Indians of
the Southwest were
many dolls made in

imitation of their Hopi Doll and Cradle

various deities,

which are represented by men and women in
the great religious dances. These dolls are made
by priests in the kivas (kee'vahs), or ceremo-
nial rooms, while they are preparing to take
part in the ceremonies which sometimes con-
tinue for several days, and on the morning of
the last day the dolls are presented to the
little girls. These dolls are made usually of cotton-
wood, and are so carved and painted as to represent

in miniature the elaborate head-dress, mask, body,
and costume of particular deities. In this way the
young become familiar with the compli-
cated and symbolic masks, ornaments,
and garments worn in performing the
religious rites of the tribe. The dolls
were never worshipped, but travelers
have often mistaken them for idols.

In the Southwest and the extreme North
little figures or dolls are made for use
in ceremonies in which mythic ancestors
or dead relatives are remembered. Among
the Eskimo there is a festival in which
small dolls are used to represent the dead,
and food is prepared and eaten in the
presence of these little figures in memory

of the time when those represented by
and painted them were living.

Hopi Doll and Cradle

Investigators among the Indians have
Games been surprised to find so many games in

use by them. These games, which are
all of native origin, are divided into two great groups
— games of skill, and games of chance, or gambling
games. Notwithstanding all these games, the
Indian girls have few amusements asid.e from play-
ing with dolls or some of the various ball-games.
The older women play some of the gambling games,
but as these are not of interest to Camp Fire Girls
they are not listed here. The games following are
distinctly women's games, while battledore and
shuttlecock is a universal child's game.

Northwest Coast Battledore and Shuttlecock

This game is played with two balls
fastened together by a cord about five
inches long; the balls are thrown and
caught by sticks with a hook or a fork at the end;
the sticks may be any length between twenty-six
inches and six feet. The bases are two poles set
from three hundred to four hundred feet apart,

though in some tribes they are set at a distance of
a mile apart. The object of the game is to get the

(Three inches in diameter)

(Length, 26 inches to 6 feet. They may also be slightly hooked or bent at

the end, if preferred.)

Double-ball and Sticks

ball over the opponents' base-line, or to take one's
own ball home, as in the American game of "shinny."
The balls may be of any shape and weighted with
sand, or made from billets of wood.

This game is
played with a
large leather ball,
which is let fall first on the foot
and then on the knee, again
throwing it up and catching it,
thus keeping it in motion for a
44

Hand and
Foot Ball

Hand and Foot Ball
(Six inches in diameter)

Ball and
Stick Game

Woman's
Foot Ball

length of time without letting it fall to the
ground. The one who keeps it up longest, wins.

The Choctaw Indian girls have a
game in which they take a small stick
(or any small object) off the ground
after having thrown a small ball into the air which
they catch again, having picked up the stick.
(This game corresponds to the little white girls'
game of "jacks".)

This game may be played by two or
more persons. If four persons play
together, they stand in the form of a
square. Each pair of players has a ball, which is
thrown or driven back and forth across the square.
The ball is thrown
upon the ground,
midway between
the players, so
that itshall bound
toward the oppo-
site one. She
strikes the ball
down and back
toward her part-
ner with the palm of her hand. Sometimes the ball
is caught on the toe or hand and tossed up, then
struck or kicked back toward the other side. The
one who misses the least, or has fewer "dead" balls
on her side, wins.

Women's Foot Ball
(Seven and one-half inches)

Position

The Winnebago Indian girls play the game with
a ball made of a light, soft object, such as a stuffed
stocking-foot. This ball is placed on the toe, then
while the player stands on the other foot the ball is
kicked into the air a few inches, and as it falls it is
caaght on the toe and again kicked up. The object
of the game is to send the ball up as often as possible
without letting it fall to the ground. When one
girl misses, the next takes her turn. The first to
count one hundred (or any number decided on) wins
the game.
Battledore This game is played by both boys

and and girls. The Zuni children of

Shuttlecock New Mexico play with the shut-
tlecock only, which is made of woven cornhusks
decorated with feathers and batted with the

Shuttlecock

(3 inches high)

Battledore

(12 inches square)
46

Shuttlecock
(5 to 7 inches high)

palm of the hand. The children of the Northwest-
coast Indians make a battledore of four slats
of unpainted wood, and a shuttlecock of a piece of
twig stuck with three feathers. The size of the
battledore may be from twelve to fourteen inches,
and the shuttlecock from three to seven inches in
length. Two can play the game, or if there are
many they stand in a circle and bat always toward
the right, and in front of the body. The one who
lasts longest wins.

Wichita Double Ball and Stick
(Length of Stick, 23 inches)

Indian Names for !" the rs^on on
r* *&• r* • 1 Indian Children it is shown

Camp Fire Girls , „ c

that many tribes lollow defi-
nite customs in naming their children. As white
people follow no fixed rules for naming their children,
the Indian names listed herein will be found to meet
the needs of Camp Fire Girls as personal names,
club and camp names, and canoe or boat names, in
various Indian languages. It should be remembered
that while these are the Indian names for the terms
given, the Indians themselves would not necessarily
use all of them as personal names without some
explanatory suffix in addition. Included in this
list, however, are a few typical Indian personal
names; these are indicated by stars.

Many Indian languages are very difficult for the
English-speaking tongue to pronounce; indeed there
are numerous shades of sounds in some of the lan-
guages that the English ear fails to catch at all, and
in this way many so-called Indian names have been
recorded that are so far from correct that the Indian
himself would not recognize the terms if he heard
them spoken. Then, too, Frenchmen have written
down Indian words in the French language;
Germans in the German language, and English-
men in the English language, and each has
used characters to indicate sounds in his own lan-
guage that perhaps might not exist in any of the
others. Thus, one recorder might give the letter

a the value of a in cat; another a as in father, and
still another might give the letter a a sound resem-
bling u as in tub. In order to avoid confusing the
young people who use this book, by giving a com-
plicated system of diacritical marks, the names
have been given in simplified spelling with the
pronunciation following in i parentheses. In words
without accents, all syllables should be given the
same stress.

Hopi Basket

Personal Names

NAT I CK — Massachusetts

Chogan (cho'gahn) — Blackbird
Mishannock (mish an' nock) — Morning star
Tummunk (turn' munk) — Beaver
Weetomp (wee' tomp) — Friend; kinsman
Wohsumoe (woh' soo mo' ay) — Bright ; shining
Wunnegen (wun' ne gen) — Good ; desirable ; pleas-
ing; handsome
Wuttaunin (wut' taw nin) — Daughter

ONONDAGA— New York

Awenhatagi (ah weng hah tah' gee) — Wild rose

Jiskaka (dji skah' kah) — Robin

Kaahongsa (kah a hong' sa) — Jack-in-the-pulpit

(Indian baby-cradle)
Kanawahaks (kah nah wah' hahks) — Cowslip (It

opens the swamps from blossoming in the spring)
Nakayagi (nah kah yah' gi) — Beaver
Oawensa (oh a weng' sah) — Sunflower
Osohada (oh so ha' dah) — White cedar (feather

leaf)

Oyongwa (oh yong' wah) — Golden rod
Skajiena (skah djee ay' nah) — Eagle (big claws)
Skennontonh (sken nong' tonh) — Deer
Takwahason (tahk wah hah' sone) — Flying squirrel

SENECA— New York
Awendea (ah weng day' ah)* — Early day
Aweinon (ah way ee' nong)* — Moving flowers
Aweogon (ah way' oh gon)* — Nothing but flowers
Aweont (ah way' ongt)* — Growing flower
Dewendons (day weng' dongs)* — It swings
Djaweondi (djah way' on dee)* — Beyond the flower
Ganonkwenon (gah nonk way' none)* — She is alert
Gaondawas (gah ong dah' ways)* — She shakes the
trees

NARRAGANSETT— Rhode Island

Anekus (a nee' kus) — Ground squirrel; chipmunk
Moosquin (moos' kin) — A fawn
Chippanock (chip pah' nock) — The Pleiades
Kokokehom (ko ko' ke hom) — Large owl
Munnanock (mun na' nock) — Moon, or sun
Paupock (paw' pock) — Partridge
Sokanon (sock' a non) — Rain
Wequash (we' quash) — Swan
Wuskowhan (wus ko' whan) — Pigeon

DELAWARE — Pennsylvania, New Jersey, New York,
Delaware (later Ohio, Indiana, Kansas, Okla-
homa, Texas)

The vowels in this list of Delaware names take the short
sound (a as in hat; e as in met; * as in pin; o as in not; « as in
nut). As there are no accented syllables the words are
pronounced as spelled.

Chimalus — Bluebird
Cholena — Bird

Cholentit — Little bird
Nichantit — My little friend
Tipatit — Little chicken
Waselandeu — Clear sunshine
Wisawanik — Red squirrel
Woapasum — White sunshine
Woatwes — Flower
Wuligachis — Pretty little paw
Wulisso — Good; handsome; pretty
Zelozelos — Cricket

POWHATAN— Virginia

These names are from a vocabulary by William Strachey in
his "Historic of Travaile into Virginia Britannia," written in
1611. The author's spelling has not been changed, and as
there is no other historical authority for these words (the Pow-
hatan language being extinct), they must be taken as they are.

Amonosoquath (ah mon' so quath) — Bear
Amosens (ah' mo sens) — Daughter
Arrokoth (ah' ro koth) — Sky
Asqueowan (ahs' kwee oh wahn) — Arrow
Assimoest (ahs' sih mo' est) — Fox
Cheawanta (chee ah wahn' tah) — Robin
Kikithamots (ki kith' ah mots) — The wind
Mahquaih (mah' quai) — A great wind
Manaang-gwas (mah nah ahng gwahs) — Butterfly
Matacawiak (mah tah kah wee' ak) — Pearl
Meightoram (my' to ram) — "A post"
Missanek (miss' ah neck) — Squirrel
Momuscken (mo mus' ken) — A mole

Monanaw (mo' nah naw) — Turkey

Nechaun (ne' chawn) — Child

Netab (ne' tahb) — "A friend — or the principal

word of kindness")
Nonattewh (no' nat tooh) — Fawn
Opotenaiok (oh po tee nai' ok) — Eagle
Paskamath (pas' ka math) — Mulberries
Pussaqwembun (pus sa kwem' bun) — Rose
Qwannacut (kwan' na kut) — Rainbow
Qwanonats (kwan' oh nahts) — Wood pigeon
Raputtak (rap' put tack) — Arrowhead
Suckimma (suck' kim mah) — New moon
Tshecomah (she' ko mah) — Musselshell
Tsheship (she' ship) — Duck
Ussak (us' sack) — Crane
Wekowehees (we ko we' hees) — Hare
Woussicket (woo sick' et) — Running- brook
Yapam (yah'' pam) — The sea

CHIPPEWA — Michigan, Minnesota, Wisconsin, Il-
linois, and Ontario and Manitoba, Canada

Anang (ah nahng') — Star
Anangons (ah nahn gons') — Little star
Ananidji (ah' nahn i dji') — Pearl
Bidaban (bid ah bahn')* — It begins to dawn
Debwewin (dabe weh win') — Truth
Enabandang (en' ah bahn dahng') — Dreamer
Inawendiwin (in' ah wen di win') — Friendship
Memengwa (mem en gwah) — Butterfly

Migisi (mi gi si') — Eagle

Namid (nah mid') — Dancer

Opitchi (o pit chee') — Thrush; robin

Wabanang (wah bah nahng') — Eastern star;

morning star

Wabaningosi (wah' bah nin go si') — Snowbird
Wahwahtassee (wah' wah tas see') — Glow worm
Wawinges (wah win ges') — Skilful

MIAMI — Wisconsin, Michigan. Illinois, Indiana,
Ohio

Ahsonzong (ah son' zong) — Sunshine
Metosanya (met oh san' yah) — Indian
Monjenikyah (mon jee ni kyah) — Big body
Onzahpakottek (ong zah pah kot' tek) — Yellow
flower

CHEYENNE — Minnesota; later, South Dakota,
Nebraska, Montana, Colorado, Wyoming, Kansas,
and Oklahoma.

Hoimani (ho ee mah nee) — Lawmaker
Ihikona (ee hee' ko nah) — Industrious worker
Istas (ee' stahs) — Snow
Maishi (mah ee shee') — Robin-redbreast
Nisimaha (nee see mah hah') — My comrade
Otokson (oh toe' ksone) — Little stars
Wikis (wee kees') — Bird

CHEROKEE— North and South Carolina, Georgia,
Tennessee, Alabama, Kentucky, and Virginia
Adsila (ad see' lah) — Blossom
Aginaliya (ah gee nah' lee yah) — My true friend
Awinita (ah wee nee' tah) — Young deer
Ayasta (ah yas' tah)* — The spoiler
Ayita (ah yi' tah) — Worker
Ayunli (ah yung' li) — Dance leader, first in the

dance

Gahistiski (gah hees tee' skee) — Peacemaker
Galilahi (gah lee' lah hee) — Gentle, amiable,

attractive

Gateya (gah tay' yah)* — Frighten it away
Gatitla (gah tee' tlah)* — They run to her
Gayini (gah yee' nee)* — Leading by the hand
Kamama (ka mah' mah) — Butterfly
Nakwisi (nah' kwee see) — Star
Nundayeli (nung dah yay' lee) — Midday sun
Salali (sah lah' lee) — Squirrel
Sinasta (seen ah' stah) — Expert
Tayanita (tah yah nee' tah) — Young beaver
Tsungani (tsoon gah' nee) — Excels all others
Ulskasti (ools kah' stee) — Fearless, independent

CHOCTAW — Mississippi and Alabama

There is no definite rule for placing the accent in the
Choctaw language. Generally speaking, each syllable in a
word is given equal stress.

Achukma (ah chook mah) — Purity
Achunanchi (ah choon ahn chee) — Perseverance

Ahah ahni (ah hah ah nee) — Careful, solicitous
Aiokpanchi (I oke pahn chee) — Welcome
Akomachi (ah ko mah chee) — Sweet
Apelachi (ah pay lah chee) — A helper
Bishkoko (beesh ko ko) — Red-headed woodpecker
Foe bilishke (foe bee leesh kay) — Honey-bee
Hobachi (ho bah chee) — Echo
Holitopa (ho lee toe pah) — Pearl
Ilatomba (ee lah tome bah) — Prudence
Nishkin halupa (neesh keen hah loo pah) Eagle-
eyed (sharp-eyed)

Okshulba (oke shool bah) — Honeysuckle
Oktalonli (oke tah lone lee) — Blue-eyed
Yukpa (yook pah) — Merry
Yukpa shahli (yook pah shah lee) — Jolly
Yushbonuli (yoosh bo noo lee)— Curly-headed

CREEK — Alabama and Georgia

The meanings of some of these terms are unknown, but as
they are personal names in common use among these Indians
they are included.

Asihmi (ass ih' mi)* — "To give up"

Fulhaki (ful hah' kee)* — "They returned from

the enemies"
Nahiyeli (nah hee yay' li)* — "Dancing" (as a

babe is danced up and down)
Sihane (see hah' neh)* — "The enemy gets close

enough to quarrel with them"
Teakfulichi (tee ak fool i' chee)— "To follow"

Tibai (tee bah' ee)* — "To add to" (child added

to family)

Wilagwekhchi (wi lah gweh' khchi) — "A scout"
Mahoyi (mah ho' yi)* — Meaning unknown
Selani (seh lah' ni)* — Meaning unknown
Sindi (sin' di)* — Meaning unknown
Sipka (seep' kuh)* — Meaning unknown
Wani (wah' ni)* — Meaning unknown
Wilti (wiK ti)* — Meaning unknown
Chuli (choo' li) — Pine tree
Fuswa (foos' wah) — Bird
Fuschati (foos chah' ti) — Redbird
Hoktuchi chutki (hoke too' chi choot' ki) — Little

girl
Takfolupa (tack fo loo' pah) — Butterfly

HIDATSA— North Dakota
Apitsa (ah peet' sah) — Crane
Apoksha (ah poke' sha) — Jewel
Imaksidi (ee mahk see' dee) — Lark
Madadaka (mah7 dah dah kah) — Snowbird
Makhupa (mah khoo pah') — Spirit-creature
Maishu (mah ee shoo') — Golden eagle
Matsu (maht' soo) — Cherry
Miakaza (mee ah kah' zah) — Young woman
Mitskapa (meets kah' pah) — Rose
Sakagawea (sah kah gah' way ah)* — Bird woman

DAKOTA OR SIOUX— North and South Dakota,
Minnesota, Montana, Wyoming, Nebraska

The names starred in this list were taken from old Indian
reservation payrolls.

Akikhoka (ah kee' kho kah) — One who is skilful
Chantesuta (chahng tay' soo tah) — To be firm

of heart
Chanteyukan (chahng tay' yoo kahng) — To

have a kind heart; benevolent
Chumani (choo' mah nee) — Dewdrops
Hapanwin (hah pahn ween)* — Second daughter
Hinhanwaste (heen hahn wah stay)* — Pretty Owl
Kimimela (kee mee' may lah) — Butterfly
Makhpiyato (makh pee' yah toe) — The blue sky
Makawin (mah kah ween)* — Earth woman
Owanyakena (o wahn yah kay nah)* — Pretty
Paji (pah jee)* — Yellow hair
Tanyanmaniwin (tahn yahn mah nee ween)* —

Woman that walks pretty
Wahihi (wah hee hee)* — Soft snow
Wakasansan (wah kah' sahng sahng) — Snowbird
Wakichonza (wah kee' chon zah) — One who deter-
mines or decides; a leader
Wakishaka (wah kee' shah kah) — One who never

tires; indefatigable

Wanyecha (wahng yay' chah) — Firefly
Waokiya (wah oh' kee yah) — One who commands
Wapike (wah' pee kay) — One who is fortunate

Wast ewayakapi win (wah stay wah yah kah pee

ween)* — Woman who is pretty to look at
Wawidake (wah wee' dah kay) — A ruler
Wawokiye (wah wo' kee yay) — One who helps
Wichincha (wee cheeng' chah) — Girl
Wichaka (wee chah' kah) — To be true
Winona (wee' no nah) — First born, if a daughter
Wiwasteka (wee' wah stay kah) — Beautiful woman
Woape (wo' ah pay) — Hope
Wogan (wo' ghahng) — Snowdrift
Wokiyapi (wo' kee yah pee) — Peace
Wokiziye (wo' kee zee yay) — A healer
Woksape (wo' ksah pay) — Wisdom
Woohiye (wo' oh hee yay) — Victory
Wowachintanka (wo' wah cheeng tahng kah) —

Patience

Wowashake (wo' wah shah kay) — Strength
Wowichada (wo' wee chah dah) — Faith
Wowichake (wo' wee chah kay) — Truth
Wowitan (wo' wee tahng) — Honor
Zhonta (zhong' tah) — Trustworthy
Zitkana (zee tkah nah)* — Bird
Zitkalaska (zee tkah' lah skah) — White bird pure
Zitkatanka (zee tkah' tahng kah) — Blackbird

OSAGE — Missouri, Kansas, Oklahoma
Mina (mee' nah) — Elder sister
Niabi (nee' ah bee) — Fawn (one that is spared
by the hunter)

Tewauh (tay wah uh)* — Buffalo Woman
Wihe (wee' hay) — Younger sister

PAWNEE— Nebraska

Apikatos (ah pee' kah tos) — Antelope
Chowat (cho waht') — Little girl
Irari (ee rah' ree) — Friend
Koru (ko' roo) — Moon
Lihtakats (leeh' tah kahts) — Eagle
Likutski (lee koots' kee) — Bird

CROW— Montana , '

Arakashe (ah rah kah' shay) — Sunlight
Asirik (ah see' reek) — Bud (of a tree or flower)
Bitskipe (beets kee pay') — Rosebud
Dakakchia (dah kah chee' ah) — Red-headed wood-
pecker

Dakakshuak (dah kah shoo' ahk) — Bluebird
Manake (mah nah' kay) — My child
Popate (po pah' teh) — Owl

NEZ PERCE (nay per say') — Idaho, Oregon
Hatiya (hah' tee yah) — Wind
Ilakawit (ee lah kah' weet) — Light
Khastiyo (khah stee' yo) — Star
Tekut (teh' kut) — Golden-winged woodpecker
Tilipe (tee lee' peh) — Fox
Watsamyus (wah tsahm' yoos) — Rainbow
Weptesh (wep' tesh) — Eagle

Wisaskesit (wee sahs keh' sect)* — The clouds

shade the sun
Witalu (wee' tah loo) — Dove

ASSINIBOIN— Province of Alberta, Canada, and

the State of Montana

Chiwintku (chee weent' koo) — Daughter
Hawi (hah wee') — Moon
Koda (ko dah') — Friend

Shunkashana (shoonk ah shah' nah) — Red fox
Titkana (teet kah' nah) — Bird
Tokana (toe kah' nah) — Gray fox
Wakomohiza (wah ko mo' hee zah) — Maize
Wamindi (wah meen dee') — Eagle
Wichapi (wee chah' pee) — Star

BLACKFOOT— The Province of Alberta, Canada,

and the State of Montana
Akima (ah kee' mah) — Woman
Aponi (ah po' nee) — Butterfly
Isakimi (ee sah' kee me) — Sister
Kakatos (kah kah' tos) — Star
Kiniks (kee neeks') — Rosebud
Nituna (nee too' nah) — My daughter

PIEGAN — Belong to the Blackfoot tribe
Aksutamaki (ahk soo tah' mah kee)* — Good-
leader woman

Aksuwataneki (ahk soo wah tahn' nay kee)* —
Shield woman

Iksuyawauka (eek soo yah wah' ooh kah)* —

Wades in water

Ipisoaki (ee pee so' ah kee)* — Morning-star woman
Kaiyetscheaki (kah ee yates chay' ah kee)* — Sings

in the air

Natosaki (nah toe' sah kee)* — Sun woman
Nitowaakia (nee toe wah ah' kee ah)* — Medicine

woman

Piksaki (peek sah' kee)* — Hawk woman
Pinatoyaki (pee nah toe yah' kee)* — Fisher woman
Pitaki (pee' tah kee)* — Eagle woman
Pokunaki (poke oon' ah kee)* — Pearl woman
Sinupaki (see noo pah' kee)* — Fox woman

GOSIUTE — Western Utah and eastern Nevada.

Belong to the Ute tribe

Kanagwana (kah' nah gwah nah) — Evening prim-
rose

Komu (ko' moo) — Indian corn
Kusiakendzip (koo' see ah ken dzip) — Arrowroot
Miropampi (mee' ro pahm pee) — Buttercup
Pasagwip (pah' sah gwip) — Sweet Cicely
Pawapi (pah' wah pee) — Red cedar
Tiabi (tee' ah bee) — Wild rose
Tibawara (tee' bah wah rah) — Pinon pine
Toiyadisas (toy' yah dee sahs) — Golden aster

ARAPAHO— Wyoming, Colorado, Oklahoma

Bachewishe (bah chay wee' shay) — Red willow

Nihanaina (nee hah nah' ee nah) — Yellow flower
Suskuito (soos koo' ee toe) — Ground sparrow

ZUNI — New Mexico

Akyamoni (ah' kyah mo ni) — Garnet

Kohakwa (ko' hah kwah) — White-shell bead

Kyatsiki (kyat' see kee) — Little girl; daughter

Kyakyali (kya' kya li) — Eagle

Neshapakoya (nesh' ah pah ko yah) — Dove

Ohapa (oh' hah pah) — Bee

Okshiko (oke' she ko) — Rabbit

Omatsupa (oh' mah tsoo pah) — Sunflower

Onaaway (oh' nah ah way) — Blossoms

Shohoita (sho' hoy ta) — Deer

Tawya (taw' yah) — Maize, corn

Tehya (tay' hyah) — Precious

Thliakwa (thlee' ah kwah) — Turquoise

Tona (toe' nah) — Turkey

Tonashi (toe' nah she) — Badger

Tsana (tsah' nah) — Little

Tsawya (tsaw' yah) — Pretty; bright

Yachune (yatch' oo nay) — Moon

Yaktosha (yahk' to shah) — Beautiful

Yashi (yah' she) — Pine squirrel

Yatokya (ya' to kyah) — Sun

NAVAHO — Arizona, New Mexico, southeastern Utah
Bilatqahi (bee lat' kha hee) — Flower
Bitsos (beetsos') — Down-feather

Datsa (da' tsa) — Mistletoe
Doli (doll' lee)— Bluebird

Dolihlchi (doe' lihl chee) — Red-breasted bluebird
Kalugi (kah lug' ee)— Butterfly
Shandin (shan dine) — Sunlight
Sotso (so' tso) — Morning star
Soyazhe (so ya' zhay) — Little star
Tsisna (tsis na') — Bee
Zahalani (za hah la' nee) — Mockingbird
Zahalzhin (za' hahl zhine) — Sparrow (English
sparrow)

NOOTKA — Vancouver Island, British Columbia

Aptsina (ahpts' ee nah) — Abalone shell

Chiishkale (chee ish' kah lay) — Kingfisher

Chukudabi (chuck oo' dah bi) — Sparrow

Koushin (ko' oo shin) — Raven

Kwalis (kwahl' iss) — Crane

Mawi (mah' wee) — Red Pine

Qishqishi (kish kish' ee) — Bluejay

Totopichus (to to pi chus') — Cottontail rabbit

Tuchi (too' chee) — East wind

Tsutsutsid (tsoo tsoo' tsid) — Chipmunk

Yoati (yo' ah ti) — North wind

HAIDA — Queen Charlotte Islands, British Columbia,
and southern Alaska

Kaecho (kah ay' chow) — Star
Kalgahlina (kahl' gahl ee' nah) — Abalone shell

Kaltsida (kahl tsi' dah) — Crow
Skahio (skah hee ow') — Robin

Reindeer Totem

Camp Names

CHEROKEE

Adahi (ah dah' hee) — In the woods; forest place
Ahaluna (ah hah loo' nah) — Lookout place
Amadahi (ah mah dah' hee) — Forest water
Amaiyulti (ah mah ee yool' tee) — Water side;

near the water

Amuganasta (ahm ooga nah' stah) — Sweet water
Ayeliyu adahi (ah yale ee' yoo ah dah' hee) — In

the heart (middle) of the woods
Elitsehi (ay leet say' hee) — Green meadow; ver-
dant fields
Gatiyi (gah tee' yee) — Town house ; (tribal dance

and council house)

Gatusi (gah too' see) — In the mountain
Inagei (ee nah gay' ee) — In the wilderness
Natsihi (naht see' hee) — In the pines
Saluyi (sah loo' yee) — In the thicket
Talahi (tah lah' hee) — In the oaks; oak forest
Tsiskwahi (tsees kwah' hee) — Bird place

Unaliyi (oon ah lee' yee) — Place of friends
Unilawisti (oon eel ah wee7 stee) — Council place
Untalulti (oon tah lool' tee) — On the bank of

the lake

Ustanali (oo stahn ah' lee) — Rock ledge
Wahiliyi (wah hee lee' yee) — Eagle place
Yanahi (yah nah' hee) — Bear place

CHIPPEWA

Agaming (ah gah ming') — On the shore
Anokiwaki (ah no ki wah' ki) — Hunting-ground
Anwebewin (ahn' web eh win') — Rest; quietness
Chickagami (chick' ah gah mi') — By the lake
Chigakwa (chi gah kwah') — Near the forest
Manakiki (mah' nah ki ki') — Maple-forest
Mitigwaking (mi' ti gawh king') — In the woods
Nawakwa (nah wah kwah') — In the midst of the

forest

Nissaki (nis sah ki') — At the foot of the mountain
Nopiming (no pirn ing') — In the woods
Wakitatina (wah ki tah ti' nah) — On the hilltop
Wasabinang (wah' sah bi nahng') — Outlook; at

the place of looking

DAKOTA

Chanyata (chahng yah' tah) — At the woods
Tingtata (teeng tah' tah) — On the prairie
Waziyata (wah zee yah' tah) — At the pines

DELAWARE

Shankitunk (shahn' kee toonk) — Woody place
Meniolagamika (may nee oh lah gah mee' kah) —
Pleasant enclosure

MIAMI

Chipkahki oongi (cheep kah' kee oon ge) — Place
of roots

CREEK

Ikan-hilusi (ee' kon hee loo' see) — Beautiful land
Tula-hilusi (too' lah hee loo' see) — Beautiful coun-
try

Ukhusi-kunhi (ook hoo' see koon' hee) — Crooked
lake

CHOCTAW

Aiowata (i oh wut' ah) — Hunting ground
Hotak-aiukli (ho' tahk i ook' lee) — Beautiful lake
Nan-okweli (nahn' ok way' lee) — Fishing place
Ok-aiyoka (oke' i yo' kah) — Beautiful water
Tiak foka (tee' ahk fo' kah) — Piney region

NATICK
Wusapinuk (wuh sa' pin uk) — Bank (of a river)

Deer Totem
67

Club Names
MOHAWK

Otyokwa (ote yo' kwah) — A group or body of
persons forming a single fellowship

NATICK

Mukkinneunk (muk kin' ne unk) — A gathering;
an assembly

POWHATAN

Netoppew (ne' top pew) — Friends
Cheskchamay (chesk' cha may) — All friends

NARRAGANSETT

Nowetompatirnrnin (no we torn pat' im min) —

We are friends
Wetomachick (we' to ma chick) — Friends

Crane Totem

Names Suitable for Country Homes

or Bungalows

CHEROKEE

Akwenasa (ah kwain' ah sah) — My home
Kultsa te adahi (kult sah' tay ah dah' he) — House

in the woods

Watuhiyi (wah too he' ye) — Beautiful place

CHOCTAW

Aboha afoha (ah bo' hah ah fo' ha) — House of rest
Aboha hanta (ah bo' hah hahn' tah) — House of

peace

Aiyukpa (i yoo' kpah) — Happy place
Ayataia (i yah ty' ah) — Resting place
Oka-balama (o' kah bah lah' mah) — Sweetwater

POWHATAN

Machacammac (match a kam' mak) — Great house
Wahchesao (watch ee sah' o) — Bird's nest
Yohacan (yo hah' kan) — House

NARRAGANSETT
Ponewhush (po' nee whush) — Lay down your

burdens

Weekan (we e' kan) — It is sweet
Yokowish (yo ko' wish) — Do lodge here

NATICK
Wetuomuck (weh' too oh muck) — At home

Wolf Totem

Boat Names

CHOCTAW

Chilantakoba (chee lahn tah ko bah) — Pelican
Oka hushi (oke ah hoo she) — Waterfowl
Fichik hika (fee cheek hee kah) — Flying star

BLACKFOOT

Maniski (mah nee' skee) — Water lizard
Miesa (mee ay' sah) — Fish duck

ARAPAHO

Awuth nakuwee (ah wooth' nah koo" way ay) —
White-nosed duck

Babithinahe (bah bee theen' ah hay) — Little red-
winged bird

DAKOTA

Tamahe (tah' mah hay) — Pike
Witawata (wee' tah wah tah) — Ship
Witko (wee tko') — Dogfish

DELAWARE
Kopohan — Sturgeon
Hurissameck — Catfish

ASSINIBOIN

Makhaska (mah khah' skah) — Swan
Patkasha (paht kah' shah) — Turtle

ONONDAGA

Anokie (ah no' kee ay) — Water Rat
Onaton (oh nah' tone) — Water Snake

NOOTKA

Bishawih (bee shah' wih) — Black cod
Hahashid (hah' hah sheed) — Red cod
Qalal (khal' ahl)— Sea gull
Haqadish (hah kha' deesh) — Sea lion

Hinikoas (hee nee' ko ass) — Dog salmon
Hitsiwunni (hee' tsee wun nee) — Porpoise
Kalahlchu (kah lahl' choo) — Flounder
Shuyuhl (shoo yuhl') — Halibut
Tichuk (tee' chuck) — Sea Otter
Yacha (yah' chah) — Dogfish

HAIDA

Chanskagit (chahn' skah git) — Blackfish
Kahada (kah' hah dah) — Dogfish

POWHATAN

Acomtan (a' kom tan) — Boat
Coiahgwus (koy' ah gwus) — Gull
Cuppatoan (kup pah toe' an) — Sturgeon
Namaske (na' mask) — Fish
Potawaugh (po' tah waw) — Porpoise
Tatamaho (tah tah mah' ho) — Garfish

Frog Totem

A few Musical Indian Tribal Names that might Serve
for Bungalows, Country Seats, or Boats

Abnaki (ahb nah' ki)
Alibamu (ali bah' moo)
Apache (a pach' ee)
Arapaho (ah rap' ah ho)
Bellacoola (bel lah kool' ah)
Catawba (kah taw' bah)
Cayuga (ky you' ga)
Chastacosta (chas ta cost' ah)
Cherokee (cher' oh kee)
Cheyenne (shy en')
Chickahominy (chick a horn' i ny)
Chickasaw (chick' i saw)
Chilkat (chil' kat)
Chimariko (chim ah ree' ko)
Chinook (chin ook')
Chippewa (chip' pe way)
Choctaw (chock' taw)
Cochiti (ko chi tee')
Comanche (ko man' chee)
Cree (kree)
Croatan (kro' ah tan)
Haida (hide' ah)
Hidatsa (hid aht' sah)
Kalispel (kal' iss pel)
Kickapoo (kick' ah poo)
Kiowa (ky' oh wah)
Koasati (ko ah sah' ti)

Kutenai (koot' en eye)

Kwakiutl (kwahk' i ootl)

Maidu (my' doo)

Maricopa (mah ree ko' pah)

Micmac (mick' mack)

Mohave (mo ha' vay)

Mohawk (mo' hawk)

Mohegan (mo hee' gan)

Munsee (mun' see)

Narraganset (nar ra gan' set)

Navaho (nahv' ah ho)

Nootka (noot' kah)

Omaha (oh' mah ha)

Oneida (oh ny' dah)

Onondaga (oh non dah' gah)

Osage (oh' sage)

Ottawa (ot' tah wah)

Pamunkey (pah mun' key)

Passamaquoddy (pah sah mah quod' dy)

Pawnee (paw nee')

Penobscot (pen ob' skot)

Piegan (pee' gan)

Potawatomi (pot a waht' oh mi)

Powhatan (pow ha tan')

Salish (say' lish)

Santiam (san' ti am)

Seminole (sem i no' li)

Seneca (sen' ek ah)

Shawnee (shaw nee')

Shinnecock (shin' nee cock)
Shoshoni (sho sho' nee)
Sioux (soo)

Tonkawa (tonk' ah way)
Tuscarora (tusk ah ro' rah)
Wichita (wich' i taw)
Winnebago (win nee bay' go)
Wyandot (wy' an dot)
Yakima (yah' ki mah)

Some Indian Terms Useful as Mottoes

NARRAGANSETT
Kowaunkamish (ko waunk' ah mish) — My service

to you
Wetompatitea (wee torn pa' ti tee ah) — Let us

make friends
Wunnishaunta (wun nish awn' tah) — Let us agree

IROQUOIS
Chiakong (chee ah kong) — Do what thou canst

DELAWARE

Wichingen (wee cheen gain) — To help along.
Elgithin (ale gee theen) — To be worthy

Merman Totem
74

BOOKS CONSULTED

Baraga, Frederic. A Dictionary of the Otchipwe
Language, explained in English. Montreal,
1878.

Byington's Choctaw Dictionary, edited by J. R.
Swanton and H. S. Halbert. Washington, 1915.

Chamberlin, Ralph V. The Ethno-botany of the
Gosiute Indians of Utah. Lancaster, Pa., 1911.

Culin, Stewart. Games of the North American In-
dians. Washington, 1907.

Curtis, Edward S. The North American Indian.
New York, 1907-1916.

Dunn, J. P. True Indian Stories. Cedar Rapids,
Iowa, 1909.
Massacres of the Mountains. New York, 1886.

Franciscan Fathers — A Vocabulary of the Navaho
Language. St. Michaels, Arizona, 1912.

Handbook of American Indians, edited by F. W.
Hodge. Washington, 1907-1910.

Hayden, F. V. Contributions to the Ethnography
and Philology of the Indian Tribes of the Mis-
souri Valley. Philadelphia, 1862.

Hough, Walter. The Methods of Fire-making.
Washington, 1892.
The Hopi Indians. Cedar Rapids, Iowa, 1915.

Matthews, Washington. Ethnography and Philol-
ogy of theHidatsa Indians. Washington, 1877.

• «.. « • • ,

•§•••,•

Mooney, James. Myths of the Cherokee. Washing-
ton, 1900.

Rand, Silas Tertius. Dictionary of the Language
of the Micmac Indians. Halifax, 1888.

Riggs, S. R. Grammar and Dictionary of the Dakota
Language, collected by members of the Dakota
Mission. Washington, 1851.

Strachey, William. The Historic of Travaile into
Virginia Britannia; written in 1611. London,
1849.

Trumbull, J. H. Natick Dictionary. Washington,
1903.

Williams, Roger. Key to the [Narragansett] In-
dian Language. Providence, 1827.

Zeisberger's Indian Dictionary, translated by Eben
Norton Horsford. Cambridge, Mass., 1887.

Kingfisher Totem

c c c c c

< (

C I

Good Books to Read

.-. Curtis, Edward S. Indian Days of Long Ago.
Yonkers-on-Hudson, New York, 1915
In The Land of The Head-Hunters. Yonkers-
on-Hudson, New York, 1915.

>' Dunn, J. P. True Indian Stories. Cedar Rapids.
Iowa, 1908.

.'£• Fletcher, Alice C. Indian Story and Song from
North America. Boston, 1900.

Grinnell, G. B. The Punishment of the Stingy and
Other Indian Stories. New York, 1901.

:•'.•: Handbook of American Indians, Bulletin 30 of the
Bureau of American Ethnology, edited by F.

..'.^..;- •- W. Hodge.

(This book contains articles and notes on a 11 the I n-
... «.. dians studied up to 1907. It is no longer available for
distribution by the Bureau, but may be consulted, to-
gether with all other Bureau pnblications, in the libraries
;""',„ • of all State universities and in the public libraries of the

.; ' ».^ larger cities, or it may be purchased from the Superin-

tendent of Documents, Government Printing Office,
;:•.>.' Washington, D. C., at $3.00 for the two volumes.)

.**•»••

Hough, Walter, The Hopi Indians. Cedar Rapids,
'•;.'.. 1915.

Jackson, Helen Hunt. A Century of Dishonor.
:. .', ; New York, 1881.

Jenks, Albert E. The Childhood of Ji-shib the
Ojibwa. Madison, Wisconsin, 1900.

»»
» , * » > •»•• » • »,,»'

• ,» » »» •' • » • l , ,
»

> 39
1 > 1

J > , , ' 3 J

j * "» ' J J ' J>> )J

J > > -> > J 1 't "j / ' ', ' *J

La Flesche, Francis. The Middle Five. Boston, 1901.

Lipps, Oscar H. The Navaho. Cedar Rapids, 1909.

Lummis, C. F. A New Mexico David and Other
Stories and Sketches of the Southwest. New
York, 1891.

The Man Who Married The Moon and Other
Pueblo Indian Folk-stories. New York, 1 894.
The King of The Broncos and Other Stories of
New Mexico. New York, 1897.

McLaughlin, James. My Friend the Indian. Bos-
ton, 1910.

Ober, Fred A. Tommy Foster's Adventures among
the Southwest Indians. Philadelphia, 1901.

Saunders, Charles F. The Indians of the Ter-
raced Houses. New York and London, 1912.

Skinner, Alanson, The Indians of Greater New
York. Cedar Rapids, 1915.

Wilson, Gilbert L. Goodbird, the Indian. New
York, Chicago, and Toronto, 1914.

THE END

-.;•", •'• '."?* '• '• •"
• V : : v •,;•,: •:

I • •

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